GLORIOUS FREEDOM
光荣的自由

THE EXCELLENCY OF THE GOSPEL ABOVE THE LAW
福音的卓越性高于律法

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

Wherein the Liberty of the Sonnes of God is shewed.
上帝之子的自由被展示出来。

With the Image of their Graces here, and Glory hereafter.
在这里展示他们的尊贵形象，而后在此获得荣耀。

Which affords much Comfort and great Incouragement, to all such as Begin Timely, and Continue Constantly in the wayes of God.
这给予了那些及时开始并持续不断走在上帝的道路上的人很多安慰和鼓励。

By R. Sibbs, D.D. Mr. of Katherin Hall, Cambridge, and Preacher Grayes-Inne, London.
由 R. Sibbs, D.D.剑桥大学 Katherin Hall 的先生和伦敦格雷斯法院的传道人。

Begun in his life time, and published by Thomas Goodwin and Philip Nye.†
在他的有生之年开始，由托马斯·古德温和菲利普·奈出版。

LONDON Printed by Tho. Cotes, and are to be sold by John Bartlet, at his shop, at the Signe of the guilt Cup, neere S. Austins gate. 1639.
伦敦，由托·科茨印刷，约翰·巴特利特在他的店铺以金杯为标志，靠近圣奥斯汀门出售。1639 年。

Table of Contents
目录

Introduction
介绍

What is meant by Spirit?
什么是精神？

Spirit given in greatest measure after Christ's resurrection
基督复活后赋予的最大程度的灵性

Uses
使用

Why Christians are so dark-spirited
为什么基督徒如此阴暗？

The Spirit the soul of the soul
灵魂的灵魂

Directions how to get the Spirit
如何获得灵性的指引

Spiritual liberty and bondage
精神自由与束缚

How the Spirit worketh liberty
圣灵如何运行自由

All whom Christ redeems he frees
基督所救赎的人，他使他们自由

No benefit by Christ without union
没有与基督的联合就没有好处

Sanctification springs from justification
成圣源自称义

Christians rule their lusts
基督徒掌控自己的欲望

Four rules concerning the freedom of the Spirit
关于精神自由的四条规则

Liberty of the gospel
福音的自由

Uses
使用

Signs of Spiritual Liberty
灵性自由的迹象

Three degrees in the way to heaven
通往天堂的三个层次

How the Spirit is grieved
灵魂如何受伤

Three differences between the Law and the Gospel
法律与福音之间的三个区别

Four excellencies in the covenant of grace
恩典约中的四个卓越之处

The grace and free mercy of God his glory
神的恩典和自由的怜悯是他的荣耀

Glory of God greatest in the gospel
上帝的荣耀在福音中最伟大

Uses
使用

Christ's mind discovered in the gospel
基督的思想在福音中被发现

The sacraments glasses to see God's love in Christ
圣礼的杯子能看到上帝在基督里的爱

Faith compared to sight in four particulars
信仰与视觉相比有四个方面的不同

Hindrances to our beholding Christ
阻碍我们观看基督的因素

We have boldness in the gospel
我们在福音中有勇气

How to read the life of Christ in the gospel
如何在福音书中阅读基督的生平

How to become like Christ
如何成为像基督一样的人

Three comfortable sights seen in the glass of the gospel
福音书中看到的三个舒适的景象

Four degrees of the glory of a Christian
基督徒的荣耀有四个层次

Why the world despiseth those that are gracious
为什么世界鄙视那些仁慈的人

Grace and glory go both under one name
恩典和荣耀同属一个名字

Degrees in the glory of a Christian
基督教的荣耀中的学位

Christians compared to the best things
基督徒相较于最好的事物

Marks whereby we know that we have the Spirit
我们知道我们有圣灵的标志

EXCELLENCY OF THE GOSPEL ABOVE THE LAW
福音的卓越性高于法律

Introduction
介绍

Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.—2 Cor. 3:17, 18.
现在主就是那灵，主的灵在哪里，那里就有自由。我们众人既然敞开了脸，得以看见主的荣光，就变成了与主同样的形象，从荣光变到荣光，都是借着主的灵。-哥林多后书 3:17, 18。

THE Apostle beginneth this chapter with the commendation of his ministry, having been put upon it by their undervaluing of him; yet so as together with himself he commendeth them as his best and only testimonial and letters of commendation, ver. 2; and so maketh way for himself to fall into a more set and large commendation of the glorious gospel itself, whereof God 'hath made him so able a minister to them, ver. 6. And because the excellency of anything is best commended by comparing and setting by it something else that excels in itself, and yet is exceeded by it, therefore he carrieth along his commendation of the ministry of the gospel through the whole chapter, by comparing it with the law and the ministry of the Old Testament. This comparison is made by the apostle.
使徒以他们对他的轻视为由，开始本章对他的事工的赞美；然而，他同时也赞美他们作为他最好和唯一的推荐和推荐信，第 2 节；因此，他为自己打开了一条更加明确和广泛地赞美光荣的福音的道路，上帝使他成为他们的能力部长，第 6 节。由于任何事物的卓越性最好通过将其与在自身方面卓越但被其超越的其他事物进行比较和设置来推荐，因此他通过将福音事工与律法和旧约事工进行比较，贯穿整个章节来赞美福音事工。这个比较是由使徒进行的。

First, more briefly, in laying down some distinct properties and prerogatives of the gospel wherein it excelleth the law, ver. 6, as
首先，更简洁地说，在阐述福音相较于律法的一些独特属性和特权时，第 6 节中，

(1.) That this was 'the ministry of the New Testament;' that of the law of the Old.
这是“新约的事工”，那是旧约的律法。

(2.) And 'not of the letter,' as the law was; 'but of the Spirit.'
（2）而是“不是字面上的法律，而是属于灵性的法律。”

(3.) Nor of death, 'for the letter killeth'; but of life, for 'the Spirit quickeneth.'
（3）不是死亡的，因为“字母杀人”，而是生命的，因为“圣灵使人活过来”。

And then, by inferences drawn from these properties thus briefly summed up, the apostle more largely illustrates the transcendent glory of the gospel, and how far it exceedeth the glory of the law; although it be granted the law be glorious. As
然后，通过从这些简要总结的属性中得出的推论，使徒更加详细地阐述了福音的超然荣耀，以及它超越了律法的荣耀之处；尽管承认律法是荣耀的。

[1.] If that which was but a ministration of the letter written and engraven in stone was glorious, verse the seventh; that is, if the literal notions and bare knowledge of the law, which (like so many dead words or characters) maketh no alteration at all, but leaveth their hearts hard and stony, like the tables on which the law was written, which remained stones still; if this was glorious, even the literal knowledge of the law: as it was, both in the Jews' own account of themselves and in the judgment of the nations amongst whom they lived: 'how shall not the ministration of the Spirit be rather glorious? verse the eighth; the meaning whereof is largely explained in the third verse; where the Corinthians are said to be an 'epistle written not with ink' (or dead letters), 'but with the Spirit of the living God'; which kind of writing leaveth not the heart a heart of stone, as the dead writing of the law did, but changeth it into a 'heart of flesh,' and maketh such a thorough alteration in the whole man, as the writing within, 'in the tables of their hearts,' is 'known and read of all men. So that their lives and conversations being answerable to that spiritual and gracious writing of Christ in their hearts, they are 'manifestly declared to be the epistle of Christ.' And therefore such a ministry as this is, by which the Spirit of the living God is received (and not by the law, Gal. 3:2), which is a Spirit of glory, and worketh glorious things both in the hearts and lives of men, must needs be 'rather glorious.'
如果那些只是以字写在石头上的信函的事奉是辉煌的，第七节；也就是说，如果对律法的字面理解和纯粹的知识（就像许多死字或字符一样）根本没有任何改变，而是让他们的心变得坚硬如石头，就像律法写在上面的石板一样，仍然是石头；如果这是辉煌的，即律法的字面理解：正如犹太人自己对自己的评价和他们所生活的国家的评价一样：“那灵的事奉岂不更加辉煌？”第八节；这句话的意思在第三节中有详细解释；在那里，哥林多人被称为“不是用墨水”（或死字）“而是用活神的灵写的书信”；这种写作方式不会让心变成石头，就像律法的死字那样，而是将其变成“肉体的心”，并在整个人身上产生如内部的写作一样的彻底改变，“在他们心上的石版上”是“众人所知道和阅读的”。 为了使他们的生活和交谈与他们心中基督的属灵和恩典的写作相符，他们被“明显地宣告为基督的书信”。因此，这样的事工，通过这个事工，活神的灵被接受（而不是通过律法，加拉太书 3:2），这是一种荣耀的灵，能在人们的心灵和生活中创造出荣耀的事物，必然是“更加荣耀的”。'

[2.] Another inference we have in the ninth verse; 'If the ministration of condemnation be glorious;' that is, if that word which 'concluded men under sin,' Gal. 3:22, and pronounced the sentence of death upon them, 'be glorious, much more doth the ministration of righteousness exceed in glory. For it is more glorious to pardon than to condemn; to give life, than to destroy. It is the glory of a man to pass over an offence, Prov. 19:11, and in God it is called the 'riches of his glory,' Rom. 9:23. 'The law, which was made glorious,' in terrifying, condemning, and stoping the mouths of men, insomuch as they had not a word to say for themselves, 'hath no glory, by reason of the glory' of the gospel 'that excelleth,' even in this respect, that it bringeth such a righteousness, as by the merit whereof and satisfaction given by it, we are justified and have peace towards God, notwithstanding the utmost rigour of the law.
另一个推论我们在第九节中有；“如果定罪的职事是荣耀的；”也就是说，如果那个“使众人都被圈在罪里”的话语，加拉太书 3:22，并对他们宣判死刑，是荣耀的，那么“使人称义的职事就更加荣耀了。因为宽恕比定罪更加荣耀；给予生命比毁灭更加荣耀。宽恕是人的荣耀，箴言 19:11，在上帝那里被称为他的“荣耀的丰富”，罗马书 9:23。“那使人恐惧、定罪并使人无话可说的律法，因着福音的荣耀而没有荣耀”，甚至在这一点上，福音带来了如此的义，凭借它的价值和所给予的满足，我们在上帝面前被称义并与他和平，尽管律法的严格。

[3.] The apostle argueth further, ver. 11, 'If that which is done away was glorious,' as the old covenant is, which was made old by the coming of the new, Heb. 8:8, and by it removed as a thing grown weak and shaken, Heb. 12:27, 'much more that which remaineth,' which is the new covenant, which cannot be shaken, but shall remain, and is 'the everlasting gospel,' Rev. 14:6, 'is more glorious,' as God's last works exceed the former, and taketh away the remembrance of them in comparison. As when he createth 'new heavens and a new earth,' the former shall not be remembered nor come into mind, Isa. 65:17.
[3.] 使徒进一步辩论，第 11 节说：“若那废掉的有荣耀，这存留的就更有荣耀。”就像旧约一样，旧约因着新约的来临而变旧，希伯来书 8:8，因此被移除，如同一件变得脆弱和动摇的东西，希伯来书 12:27，“更何况那长存的呢？”这就是新约，它不能被动摇，必长存下去，是“永恒的福音”，启示录 14:6，“更有荣耀”，就像上帝的最后作为超越了以前的作为，并且在比较中消除了对它们的记忆。就像当他创造“新天新地”时，以前的事物将不再被记忆或想起，以赛亚书 65:17。

[4.] There is another excellency of the gospel above the law, which the apostle addeth, and insisteth upon it more largely than upon all the rest, and that is, the comfortable plainness and perspicuity of the doctrine and ministry of it: verse the 12th, 'Seeing we have such hope, we use great plainness of speech.' In which it excelled the ministry of Moses, which was in much difficulty and obscurity, and that in a threefold respect, laid down in the 13th, 14th, and 15th verses.
[4.] 福音的卓越之处还有另一个，使徒在此加以补充，并且比其他一切更详细地坚持这一点，那就是其教义和事奉的舒适明晰性：第 12 节说，“我们既有这样的盼望，就大胆讲说。”在这方面，它超越了摩西的事奉，后者在很大程度上困难和模糊，这在第 13、14 和 15 节中有三个方面的阐述。

(1.) The matter of it was terrible, tending to the shame, confusion of face, and condemnation of the hearers; insomuch as they were not able to stand before him, nor stedfastly to behold his face, it was such a dazzling and amazing light that shined in his ministry.
(1.) 这件事情很可怕，使人感到羞愧、困惑和受审判的，以至于他们无法站在他面前，也无法坚定地看着他的脸，因为他的事工中有如此耀眼和惊人的光芒。

(2.) The manner of delivery was in obscure and dark expressions, that 'the children of Israel could not see to the end of that which is abolished;' that is, they could not see the drift and scope of his ministry, by reason of the types and shadows, which was 'the veil he put upon his face.'
交付方式是以模糊和黑暗的表达方式进行的，以至于“以色列的子民无法看到被废除的事物的结局”；也就是说，由于类型和影子，他们无法看到他事奉的目的和范围，这是他“蒙在脸上的面纱”。

What is meant by Spirit?
什么是“灵魂”？

(3.) Their minds were blinded. There was 'a veil upon their hearts,' which is evident by experience in the Jews at this day, who so cleave in their affection to Moses, and to the shadows and ceremonies of his ministry, that they reject the scope and end of it, which is Jesus Christ crucified. And they can do no other. For although the veil that was upon Moses's face he removed, as it is by the doctrine of the gospel, which sheweth us in all possible plainness what the drift and meaning of Moses was in all those types and ceremonies, yet until the gospel in the spirit and efficacy of it cometh home to their hearts, and taketh off 'the veil that is upon their hearts' also; that is, until their natural blindness and obstinacy be taken away, which cannot be, but is rather increased, by the law—'For although Moses be read, yet until this day remaineth the same veil untaken away,' 2 Cor. 3:14—the Jews will unavoidably abide in their ignorance and bondage.
他们的思想被蒙蔽。他们的心上有一层“面纱”，这在现今的犹太人身上是显而易见的，他们对摩西和他事奉中的阴影和仪式情有独钟，以至于拒绝了其目标和目的，即耶稣基督的受难。他们别无选择。因为尽管摩西脸上的面纱已经被移去，就像福音的教义所示，它以最明确的方式向我们展示了摩西在所有这些类型和仪式中的目的和意义，但直到福音以其精神和效力来到他们的心中，并且也取下了“他们心上的面纱”，也就是说，直到他们的天然瞎眼和顽固被除去，而这是不可能的，反而是由律法增加的——“虽然摩西经常被诵读，到今日为止，这面纱还没有揭去”，哥林多后书 3:14——犹太人将不可避免地停留在无知和奴役中。

Now, in opposition to this darkness and obscurity of the law in all those respects, the apostle exalteth the gospel in this high and excellent privilege of it, that it is plain, and evident, and full of demonstration, and that the light of it is not terrifying and amazing, but sweet and comfortable. So that we may with much liberty and boldness of spirit look constantly upon the great and glorious things set before us in it, although it be no other but the glory of the Lord Jesus Christ.
现在，与法律在所有这些方面的黑暗和模糊相对立的是，使徒在这个高尚而卓越的特权中赞扬福音，即它是明确、显而易见、充满证明，并且它的光明不是可怕和令人惊讶的，而是甜蜜和舒适的。因此，我们可以以自由和大胆的精神不断地注视着在其中摆在我们面前的伟大而荣耀的事物，尽管它只是主耶稣基督的荣耀。

[5.] And there is, moreover, such an efficacy and working power in this ministry of the gospel, as it will not suffer men to remain the same without alteration, as they did under Moses's ministry, though he was read daily, but it will 'change' them even 'into the image of Jesus Christ, and carry them on still in that image and likeness, from one degree of glory to another,' after a most admirable and spiritual manner of working.
此外，福音事工具有如此的效力和工作能力，它不会让人们保持不变，就像他们在摩西的事工下一样，尽管摩西的书每天都被阅读，但它会将他们“改变”成耶稣基督的形象，并以一种非常奇妙和属灵的方式，将他们继续带入那个形象和相似之中，从一个荣耀的程度到另一个荣耀的程度。

This special excellency and prerogative of the gospel is laid down in the two last verses of this chapter, which are the words upon which we shall more largely insist in the following discourse.
福音的这种特殊卓越和特权在本章的最后两节中被阐明，这些话将在接下来的讨论中更详细地加以阐述。

Verse 17. 'Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.'
现在主就是那灵，主的灵在哪里，那里就有自由。

'The Lord is that Spirit' that takes away the veil that is spoken of before.
主就是那灵，他除去了之前所说的帷幕。

He sets down what Christ is by what he doth; Christ is 'that Spirit,' because he gives the Spirit.
他通过他所做的事情来说明基督是什么；基督是“那灵”，因为他赐予了圣灵。

And then a sweet effect of the Spirit of Christ, 'Where the Spirit of Christ is, there is liberty.'
圣灵的甜美效果是：“基督的灵在哪里，那里就有自由。”

The Spirit here is not taken for the person of God, as if the Holy Ghost had said, 'The Lord is a Spirit,' and not a bodily thing, though that be a truth.
这里的"灵"并不是指上帝的人格，好像圣灵说过"主是灵"，而不是一个有形的东西，尽管这是真实的。

And as it is not meant naturally,* so not personally, 'Christ is that Spirit,' as if Christ were the Holy Ghost. That were a confusion of persons. Nor as restrained to the third person. The Holy Ghost is the Spirit. Neither, as some heretofore would have it, to shew that the Spirit is Jehovah, God. It is neither to shew that Christ is God, nor that the Spirit is God, nor that Christ is the Holy Ghost. But it is meant in regard of a special dispensation. 'The Lord is that Spirit;' that is, the Lord Jesus Christ, who is the Lord of his church by marriage, office, &c., 'is that Spirit;' that is, he
并且，正如它不是自然地意味着，也不是个人地意味着，“基督就是那灵”，好像基督是圣灵。那将是人格的混淆。也不是限制在第三位上。圣灵就是那灵。也不是像以前有些人认为的那样，表明圣灵是耶和华，上帝。它既不是为了表明基督是上帝，也不是为了表明圣灵是上帝，也不是为了表明基督是圣灵。但是它是指特殊的救赎方式。“主就是那灵”；也就是说，主耶稣基督，通过婚姻、职位等，是他的教会的主，“就是那灵”；也就是说，他是

(1.) Hath the Spirit in himself eminently; and
（1）他自身具有卓越的精神；和

(2.) Dispenseth and giveth the Spirit unto others; all receiving the Spirit from him as the common root and fountain of all spiritual gifts.
将圣灵分发并赐予他人；所有人都从他那里接受圣灵，作为所有属灵恩赐的共同根源和源泉。

First, He was 'that Spirit,' as having the Holy Ghost in himself as man. The Holy Ghost filled the human nature and made it spiritual. The Spirit is all in all in the human nature of Christ; and whatsoever he doth, he doth, as it were, being full of the Spirit, in himself. He gives the Spirit as God, and receives it as man. So he both gives and receives. The Spirit proceedeth from the Father and the Son as God, but the Spirit sanctified Christ as man, as it did in the virgin's womb. The Holy Ghost sanctified that blessed mass of his body. It sanctified him, and filled him with all graces and gifts; whereupon it is said, 'He received the Spirit without measure,' John 3:34; that is, in abundance. Christ hath the Spirit in himself in a more eminent excellent manner than all others; and it must needs be so for these reasons:
首先，他是“那位圣灵”，因为他作为人拥有圣灵。圣灵充满了人性，使其变得属灵。圣灵在基督的人性中是一切的一切；无论他做什么，他都是充满圣灵的，就像在他自己身上一样。他作为神赐予圣灵，作为人接受圣灵。所以他既给予又接受。圣灵从父和子而出，作为神，但圣灵也像在童贞女的子宫中一样使基督成为圣洁。圣灵使他那祝福的身体成为圣洁。它使他成为圣洁，并使他充满了一切恩典和恩赐；因此有人说：“他是没有限量地接受了圣灵”（约翰福音 3:34），也就是说，他得到了丰富的圣灵。基督在自己身上以一种更卓越的方式拥有圣灵，比其他人都要多；这必然是这样的原因：

(1.) From the near union between the human nature and the divine. They are one person. Therefore there is more Spirit in Christ than in all creatures put them together; than in all the angels, and all men, because the divine nature is nearer to Christ than it is to the angels or to any creature.
从人性与神性之间的紧密结合。他们是一个人。因此，基督里有比所有的生物加在一起还要多的灵性；比所有的天使和所有的人都要多，因为神性对基督来说比对天使或任何生物都更近。

(2.) Christ hath the Spirit without measure, both in regard of extension and intension, as we say. He hath all graces in all degrees, even next to an infinite. All others have it in their measure and proportion.
基督拥有无尽的圣灵，无论是在范围还是在强度上，我们可以这样说。他拥有所有的恩赐，以无限接近的程度。其他人则按照各自的程度和比例拥有圣灵。

(3.) The Spirit doth rest upon Christ invariably. In other men that have the Spirit, it ebbs and flows; it is sometimes more and sometimes less. There be spiritual desertions, not only in regard of comfort, but in regard of grace, though not totally. But the Spirit rests on Christ eternally in a full measure; and therefore you have it thus in Isa. 11:2, 'The Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might,' &c.
（3）圣灵始终不变地降临在基督身上。在其他有圣灵的人身上，圣灵涨落不定；有时多一些，有时少一些。在属灵的人中，不仅在安慰方面会有属灵的离弃，而且在恩典方面也会有，尽管不是完全的。但圣灵永远以充足的程度降临在基督身上；因此，以赛亚书 11:2 中这样说：'耶和华的灵必住在他身上，就是使他有智慧和聪明的灵，谋略和能力的灵'。

(4.) By reason of his place or offices in relation to the church, as head, husband, king, priest, prophet, &c. The head is made by nature the seat of the more noble faculties, as of seeing, hearing, understanding, judging, and is furnished accordingly with greater plenty of spirits for the ruling and governing the whole body. So Christ is the Head of the church, and the government of all the world is laid upon him, and all excellencies are derived from him unto all his members, as from the root life is derived* unto all the branches. And therefore he must needs have the Spirit in greatest abundance. His fulness of the Spirit is as the fulness of the fountain; ours is but as the fulness of the cistern. He hath grace in the spring; we have it but in the conduit. His graces are primitive; ours derivative. We have nothing but what we have received. Therefore it is said, 'He hath the oil of gladness poured upon him above his fellows,' Ps. 45:7.
（4）由于他在教会中的地位或职务，如头领、丈夫、国王、祭司、先知等。头部天生是更高贵的能力的所在地，如视觉、听觉、理解、判断，并相应地配备了更多的精神来统治和管理整个身体。所以基督是教会的头，全世界的统治都放在他身上，所有的优点都从他那里传递给他的所有成员，就像生命从根部传递给所有的枝条一样。因此，他必须拥有最丰富的圣灵。他的圣灵丰满如同泉水的丰满；我们的只是蓄水池的丰满。他拥有的恩典是原始的；我们的是派生的。我们没有任何东西，只有我们所接受的。因此，有人说：“你膏了他，使他喜乐过于他的同伴。”（诗篇 45:7）

He hath his name from anointing, 'Christ.'† He was anointed; that is, separated and ordained to the office of mediatorship, by anointing, not properly,‡ that is, with any material oil, but with the Spirit. This was in regard of his human nature only, but it was above his fellows; that is, above all kings and priests, for they are his fellows in regard of titles. He was above them all, for all have their anointing from him. Therefore he is the King of kings, and the Prophet of prophets, &c. Also above all his fellows. As we take his fellows for Christians, they are his fellows; 'I go to my God and your God,' &c., John 20:17. He is the 'first-born' amongst them, and in all things he hath the pre-eminence.
他的名字来自于受膏，即“基督”。他受膏，也就是被分别出来并被任命为调解者的职位，不是真正地用任何物质油膏，而是用圣灵膏抹。这只是针对他的人性而言，但他超越了他的同伴，也就是超越了所有的国王和祭司，因为他们在头衔上是他的同伴。他高于他们所有人，因为所有人都是从他那里受膏。因此，他是众王之王，众先知之先知等等。他也高于他的同伴。如果我们把他的同伴理解为基督徒，他们就是他的同伴；“我要上我的父，也是你们的父”，约翰福音 20:17。他是他们中的“长子”，在一切事上他都有超越。

(5.) He is to be as the pattern, we are to follow him. We are 'predestinated to be conformed to him,' Rom. 8:29, and to grow up to that fulness which is in him. And in this respect there is cause why he should have the Spirit and all the graces of it in greater abundance, that he might exceed all, even Christians of greatest growth and perfection. He is to be a pattern and example to all: to the strongest as well as to the weak. Even Paul himself, who was a leader to others, for the excellency of the grace of Christ that was in him, was yet a follower of Christ. 'Be you followers of me, as I am of Christ,' 1 Cor. 4:16.
（5）他应该成为榜样，我们应该跟随他。我们被“预定要与他相似”，罗马书 8:29，并且要成长到他所拥有的丰满。在这方面，他应该拥有更丰富的圣灵和所有的恩典，以超越所有人，甚至是成长和完美度最高的基督徒。他应该成为所有人的榜样和榜样：对强者和弱者都是如此。甚至保罗自己，作为他人的领袖，因为他身上有基督的恩典的卓越性，他仍然是基督的追随者。“你们要效法我，如同我效法基督一样，”哥林多前书 4:16。

Quest. When did this fulness of the Spirit come upon Christ? When had he it?
这个问题。基督何时得到了圣灵的丰满？他何时拥有它？

Ans. 1. There was a fulness of the Spirit poured out upon Christ in the union of the human nature with the divine. Union and unction went together. There was anointing of the Spirit, together with the union of the Spirit.
答案 1：在人性与神性的结合中，圣灵的丰满倾注在基督身上。结合与膏抹是一起发生的。有圣灵的膏抹，也有圣灵的结合。

Ans. 2. There was a more full manifestation of the Spirit in his baptism. When the Holy Ghost fell on him in the shape of a dove, then he received the Spirit. He was to enter into the ministry of the gospel. 'The Spirit of the Lord God was upon him,' because he had anointed him to preach good tidings unto the meek, &c., Isa. 61:1.
答案 2. 他的洗礼中有更充分的圣灵显现。当圣灵以鸽子的形象降临在他身上时，他就接受了圣灵。他将进入福音事工。因为上帝的灵降临在他身上，他被膏立去向谦卑的人传福音，等等，以赛亚书 61:1。

Ans. 3. But the fullest degree of declaration and manifestation of the Spirit upon Christ was after his resurrection; after he had satisfied fully for our salvation. Then the stop of his glory was taken away. For to work our salvation, there was a keeping back of the glory of Christ from his human nature, that he might be abased to suffer for us. When he had fully suffered for us, that stay of his glory, his abasement, was taken away, and then nothing appeared but all glory and Spirit in Christ. All things were put under his feet, and he was set upon his throne as a glorious king. His priestly office appeared in his death, his prophetical office before his death. But then he appeared to be King and Lord of all in the resurrection. Thus we see how Christ is that Spirit; that is, he is full of the Spirit in regard of himself.
答案 3. 但是，圣灵在基督身上的最充分的宣告和显现是在他复活之后；在他完全为我们的救赎而满足之后。那时，他的荣耀的阻碍被移除了。为了完成我们的救赎，基督的荣耀被保留在他的人性中，以便他可以为我们受苦。当他为我们完全受苦之后，他的荣耀的阻碍，他的卑微，被移除了，然后只有基督的荣耀和圣灵显现出来。万物都被放在他的脚下，他被安置在他的宝座上，作为一个荣耀的君王。他的祭司职位在他的死亡中显现出来，他的先知职位在他的死亡之前显现出来。但是在复活中，他显现为万物的君王和主。这样我们就看到基督是那位圣灵；也就是说，他在自己身上充满了圣灵。

Secondly, He is 'that Spirit' in regard of his dispensations towards his church and children. 'The Lord is that Spirit;' that is, [1.] of all truths, and [2.] of all persons, to give life and quickening to them.
其次，他在对待他的教会和子民时是“那灵”。‘主就是那灵’，也就是说，[1.] 所有真理的灵，和 [2.] 所有人的灵，给予他们生命和活力。

(1.) First, of truths. What is the scope of the whole Scriptures but Christ? from the first promise of the blessed seed, 'The seed of the woman shall break the serpent's head,' Gen. 3:15, to the end of the book. What is all the Scriptures without Christ? The law is a dead letter; yea, and so is the gospel too without Christ. He is 'that Spirit' which gives life unto all the Scriptures. Moses without Christ is but a shadow without a body, or a body without a soul. Take away Christ, what was the brazen serpent? What was the ark? What were the sacrifices? What is all? Is not Christ 'all in all' these? The kings, and priests, and prophets, they were types of Christ; all the promises they were made and fulfilled in Christ. The law ceremonial aimed at Christ; the law moral is to drive us to Christ. Christ is the Spirit of all. And the Scripture without Christ it is but a mere dead thing; it is but a shell without a kernel, as it is to the Jews at this day.
（1）首先，关于真理。整本圣经的范围是什么？不就是基督吗？从上帝对那福音的应许开始，“妇人的后裔要踏碎蛇的头”（创世纪 3:15），一直到书末。没有基督，整本圣经算什么？律法只是一纸空文；福音也是如此，没有基督就没有生命。他是“那灵”，赋予整本圣经生命。没有基督的摩西只是一个没有实体的影子，或者说是一个没有灵魂的身体。拿走基督，铜蛇算什么？方舟算什么？祭物算什么？一切都算什么？难道基督不是这一切的“一切”吗？列王、祭司和先知都是基督的预表；所有的应许都在基督里得以实现。仪式律法指向基督；道德律法是为了引导我们去寻求基督。基督是一切的灵魂。没有基督的圣经只是一件死物；就像现在对犹太人来说，只是一个空壳，没有果实。

(2.) Christ is 'that Spirit,' in regard of persons, quickening them. He is a universal principle of spiritual life, infusing it into all his church and children. Christ is always with his church from the beginning of the world, and will be to the end. It was no loss to the church that Christ in his bodily presence left it, for he left them 'the Comforter,' his Spirit, by which he wrought greater works after his ascension than he did before. He is 'anointed with the oil of gladness,' and grace 'above his fellows,' Ps. 45:7, but all was for his fellows. Whatsoever he is, or hath, all is for his church and children. 'For us' he was born, 'for us' he was given. He is a King, a Priest, a Prophet for us. He died for us, he rose again for us.
(2.) 基督是“那灵”，对于人们来说，他使他们有生命。他是一种普遍的属灵生命原则，将其注入他的教会和子民中。基督始终与他的教会同在，从世界的开始到结束。基督在他的肉身离开教会并没有对教会造成损失，因为他留下了“保惠师”，他的灵，他在升天后通过这灵所行的事迹比他在升天前所行的更大。他被“喜乐的膏油”所膏，他的恩典“超过他的同伴”，诗篇 45:7，但这一切都是为了他的同伴。无论他是什么，拥有什么，都是为了他的教会和子民。“为我们”他降生，“为我们”他被赐予。他是我们的君王，我们的祭司，我们的先知。他为我们而死，他为我们复活。

And he doth all he doth towards the church, as he hath the Spirit, and by the Spirit. The Father is the first in the Trinity, 'from whom' all comes; and the Son, 'by whom' all things are; but the Holy Ghost is the immediate worker of all things, next the creature. All things are applied from God the Father, through the Son, by the Spirit. What Christ wrought, and what the Father in wisdom devised, was applied by the Spirit; and so the framing of us to be fit for such a glorious condition as we have by Christ, is also by the Spirit. And this is the reason why Christ giveth the Spirit to those to whom he purposeth to give faith or love, or to work any gracious work.
他对教会所做的一切，都是凭借圣灵，并且通过圣灵。父神是三位一体中的第一位，“一切都是从他而来”；而子神是“一切事物的实施者”；但圣灵是一切事物的直接工作者，紧随在受造物之后。一切都是通过神父，通过子神，由圣灵应用的。基督所成就的，以及父神在智慧中所设计的，都是由圣灵应用的；因此，我们被塑造成适合基督所赐予我们的如此荣耀的状态，也是通过圣灵实现的。这就是为什么基督将圣灵赐给那些他打算赐予信仰、爱或进行任何恩慈工作的人的原因。

For where Christ saveth, he doth it not only by merit and satisfying the wrath of God for us, but also by sanctifying and effectual working in us, that he might be a perfect Saviour. Now the essential vigour and operative principle in all things, either wrought by or from the Father or the Son, is the Spirit. As in man there is his will from which he resolveth and purposeth, there is wisdom and understanding by which he proceedeth, and then there is a vigorous power in man by which he executeth and doth all. So is it in this working of God. The Father plotteth* and determineth of what is to be done; the Son, 'who is the wisdom of the Father,' 1 Cor. 1:24, dispenseth what the Father willeth; the Holy Spirit, the power of both, finisheth and worketh all upon us, and therefore he is called the 'power of the highest,' Luke 1:35.
基督拯救之处，不仅是通过他的功德和为我们满足上帝的愤怒，而且还通过使我们成圣和有效地在我们身上工作，使他成为完美的救主。现在，无论是由父亲还是由子所创造或产生的一切事物中，都有本质的活力和运作原则，那就是圣灵。就像人类有他的意愿，他通过意愿做出决定和目标，有智慧和理解来推进，然后有强大的力量来执行和完成所有事情。在上帝的工作中也是如此。父亲策划并决定要做什么；子，“他是父的智慧”（哥林多前书 1:24），执行父的意愿；圣灵，两者的力量，完成并在我们身上工作，因此他被称为“至高者的能力”（路加福音 1:35）。

Whatsoever works come from God to the creature in general, and are wrought in the world, as works of creation and providence, are immediately by the Holy Spirit nakedly considered, as the third person coming from the Father and the Son. And in those special works, wrought in his church and on his children, all things cometh from the Holy Ghost, but not simply considered as the third person, but as he is 'the Spirit of Christ;' that is, first sanctifying and filling the human nature of Christ, and then sanctifying and filling us. Christ could not give the Holy Ghost immediately to us, we being in enmity with God, and separated from him through our sins; but he must first take it to himself, who having by his death and sufferings reconciled us to his Father, and purchased the Spirit for us, may now dispense and give forth his Spirit to us.
无论是创造和保护的工作，还是来自上帝的工作，都是由圣灵直接考虑的，作为第三位来自父和子的人。在那些在教会和神的儿女身上完成的特殊工作中，一切都来自圣灵，但不仅仅是作为第三位，而是作为“基督的灵”；也就是说，首先使基督的人性成圣并充满，然后使我们成圣并充满。基督不能直接将圣灵赐给我们，因为我们与上帝为敌，并因我们的罪孤立于他；但他必须先将圣灵带给自己，通过他的死亡和受苦使我们与他的父和好，并为我们购买圣灵，现在可以将他的灵赐给我们。

If we had stood in Adam, we should not have received grace so as now we do; fUse 1. Christ is the Spirit of the Scripturesor we should have received it from the first Adam but as from a man. Now we receive it not from mere man, but, which is much more, from the 'second Adam,' who is God-man. Nay, Adam himself received not his grace after so glorious a manner as we do, for he received it from the Spirit nakedly considered as the third person in the Trinity, and as all other creatures received their excellencies. But we receive it from the Holy Spirit, which doth not only proceed from the Father and the Son, but cometh, as it were, through our own nature, which was marvellously united to God the Son, and made one with him, unto us, and worketh in us.
如果我们站在亚当的立场上，我们就不会像现在这样得到恩典；因为我们不是从第一代亚当那里得到的，而是从第二代亚当，也就是神人耶稣那里得到的。亚当本人得到的恩典方式也不如我们这样荣耀，因为他是从圣灵那里得到的，圣灵只是作为三位一体中的第三位裸露地考虑，就像其他所有的受造物得到他们的优点一样。但我们是从圣灵那里得到的，这不仅是从父和子那里出来，而且通过我们自己的本性，这个本性与神儿子奇妙地合而为一，并且在我们里面运行。

'The first Adam was a living soul, the last Adam was a quickening Spirit,' 1 Cor. 15:45. He quickened himself when he was dead, and he quickens all his members too. First, he receives the Spirit himself, and the same Spirit that filled and sanctified his human nature, the same Spirit sanctifieth his church, which he 'loves even as himself.' As he loveth that his own human nature, which the Holy Ghost sanctified, so doth he love his own mystical body, his church, being mystically united to him, and sanctifieth it by the same Spirit.
“第一个亚当是有生命的灵，最后的亚当是赐生命的灵。”哥林多前书 15:45。他在死后使自己复活，也使他的所有肢体复活。首先，他自己接受了圣灵，那同样充满并使他的人性成圣的圣灵，也使他的教会成圣，他“爱教会，如同爱自己一样”。正如他爱他自己的人性，被圣灵成圣一样，他也爱他自己的神秘身体，他的教会，通过与他神秘地联合，并通过同样的圣灵使其成圣。

Christ dispenseth his Spirit unto us, as head of his church, and this he doth in divers respects.
基督作为教会的头，向我们施予他的圣灵，他在不同的方面这样做。

(1.) As he is God, by way of immediate influence. He poureth it out upon us as the prime and principal cause. And this he doth as God, not as man, for the manhood cannot work above itself, it cannot do the work of God, it cannot work grace or give the Spirit.
因为他是上帝，通过直接的影响。他将它倾注在我们身上，作为首要和主要的原因。他这样做是作为上帝，而不是作为人，因为人性不能超越自身，不能做上帝的工作，不能施行恩典或赐予圣灵。

(2.) As he is man, considered as joined together with the Godhead, by way of merit and satisfaction. He procureth the Spirit to be given and poured out, which is done by the Father and the Son on all those who are beloved in the Son. So that the Spirit is given by Christ, with the Father, as Mediator, meritoriously. For he by suffering and satisfying procured the gift. Christ himself is the first gift, yea, the greatest that ever was given, the giving of Christ to die, to satisfy the wrath of God, and to obtain eternal life. Next to that main gift is the gift of the Spirit, in which is the seed of all gifts and graces; and this we have by his merit and mediatorship. Yet this we must likewise remember, that although Christ be said to give the Spirit, as he doth, yet the Holy Spirit giveth itself too. For there is such a unity in the Trinity of consent and nature, that though the Father and the Son send the Spirit, yet the Spirit comes of his own self. Though the Father and the Son give the Spirit, yet the Spirit giveth himself.
（2）他作为人，被视为与神性合而为一，通过功德和赎罪。他使得圣灵得以赐予和倾注，这是由父神和子神在所有爱子之人身上完成的。因此，圣灵是基督与父神一同作为调解者，通过功德赐予的。因为他通过受苦和赎罪获得了这份恩赐。基督本身是第一个恩赐，是有史以来最伟大的恩赐，就是将基督赐予死亡，以满足上帝的愤怒，并获得永生。在这主要的恩赐之后，是圣灵的恩赐，其中包含了所有恩赐和恩典的种子；我们通过他的功德和调解者身份获得这一恩赐。然而，我们也必须记住，尽管基督被说成是赐予圣灵的，正如他所做的，但圣灵也赐予自己。因为三位一体在同意和本质上是如此统一，尽管父神和子神派遣圣灵，但圣灵是自发的。尽管父神和子神赐予圣灵，但圣灵也赐予自己。

(3.) We have the Spirit from Christ not only by way of merit, but in some kind by way of example. He is the exemplary cause of all graces in us; looking to whom, we are transformed, as we shall see afterwards, 'from glory to glory.' For when we consider that Christ hath done so much for us as to save us, and redeem us, and die for us, this begetteth a love in us to Christ, and makes us often to think of him, and desirous to imitate him, as we usually do such as we love and highly esteem of.
我们不仅仅是通过功德，而且在某种程度上也是通过榜样的方式从基督那里得到圣灵。他是我们身上所有恩典的榜样性原因；我们注视着他，我们就会像后来我们将看到的那样，“从荣耀到荣耀”地转变。因为当我们考虑到基督为我们所做的那么多事情，拯救我们、赎回我们、为我们而死，这在我们心中产生了对基督的爱，并使我们经常想起他，并渴望效仿他，就像我们通常对我们所爱和高度尊重的人所做的那样。

Spirit given in greatest measure after Christ's resurrection
基督复活后赋予的最大力量的灵魂

The dispensation of the Spirit is in most abundance after the resurrection of Christ. As he appeared in himself then to be most spiritual and glorious after he rose again; so then being as the sun in its full height and perfect beauty, casteth his beams most plentifully abroad, and that for these reasons,
圣灵的分配在基督复活后最为丰富。当他复活后以最为属灵和荣耀的形象出现时，就像太阳在达到最高点和完美美丽时，将它的光芒最丰富地散布出去，原因如下：

[1.] Because then he having finished the work of redemption and satisfied the wrath of God fully, and given contentment to divine justice, and accomplished all by his death, there was nothing to hinder the blessed gift of the Spirit. It is said, that 'before, the Holy Ghost was not given, because Christ was not glorified,' John 7:39. The gift of the Holy Ghost especially depends upon the glorifying of Christ. When he had fulfilled the work of redemption, and was raised to glory, God being pacified gave the Holy Ghost as a gift of his favour.
因为他完成了救赎的工作，完全满足了上帝的愤怒，使神圣的公正得到满足，并通过他的死亡完成了一切，所以没有任何事情能阻止圣灵的祝福赐予。据说，“以前圣灵还没有降临，因为耶稣还没有得到荣耀”，约翰福音 7:39。圣灵的赐予特别取决于基督的荣耀。当他完成了救赎的工作，并被提升到荣耀中时，上帝满足了他的怒气，赐予了圣灵作为他恩典的礼物。

[2.] Then again after his resurrection and ascension, he did give the Holy Ghost more abundantly than before to his church, because now he is in heaven, and hath the advantage of the place, being exalted on high. As that glorious creature the sun, by the advantage it hath being placed in the heavens above us, is able to shine upon the greatest part of the earth at all times; and we need not call the sun down from its place to come into our houses, or fields, or gardens. No. Where it is seated in its proper place or orb, it hath the best opportunity, in most abundance and largest extent, to send down heat and light and influence to inferior things. So Christ doth his church more good now he is in heaven, from whence he sends the Spirit, than he could do if he were below; because though his human nature be confined in heaven, his person is everywhere. And being 'ascended now far above all heavens,' he giveth gifts more liberally and plentifully, insomuch as he filleth all things, Eph. 4:10. He enlargeth the tents of his gospel, and hath taken in a greater people to himself. We see in winter, when the sun is low and near the earth, all things are dead and cold; but when the sun in the spring cometh to overtop us, to be in a higher point above us, we see how all things put a new garment upon them. There is a new vigour and freshness in them. So there was more abundant vigour of the Spirit when Christ came in the flesh; his virtue appeared much more every way than before. But when this blessed Son of righteousness was advanced, and seated at the right hand of his Father, where his nature was perfectly enriched, and perfectly adorned with all kind of graces whatsoever in the highest glory of them, his influence of light and heat now beginning to be increased, and the efficacy and working of it to be felt everywhere, the glorious beams of the sun began to be scattered, and the light of the gospel to shine to a greater number of people. Now there was no respect of persons, whether Jew or Gentile, bond or free, male or female, all was one. The commission was enlarged to all, Mark 16:15, 'Go preach the gospel to every creature;' and with the word the Spirit went, and was received; and those that were 'added to the church,' even such as 'should be saved,' were many thousands, Acts 2:47.
然后，在他复活和升天之后，他确实比以前更丰富地赐予了圣灵给他的教会，因为现在他在天上，并且具有地位的优势，被高举起来。就像那辉煌的太阳，由于它在我们上方的天空中的位置优势，能够始终照耀地球的大部分地区；我们不需要把太阳从它的位置召唤下来进入我们的房屋、田地或花园。不，当它坐在它适当的位置或轨道上时，它有最好的机会，以最丰富和最广泛的方式向下传递热量、光线和影响力给较低的事物。所以，基督在天上的时候对他的教会更有益处，他从那里派遣圣灵，比他在下面时能做的更多；因为虽然他的人性被限制在天上，但他的位格无处不在。并且他已经“升上远超过一切天”，他更慷慨和丰富地赐予恩赐，以至于他充满万有，弗 4:10。他扩大了福音的帐篷，并吸引了更多的人归向他自己。 冬天时，太阳低垂靠近地面，万物都死寂而寒冷；但春天太阳升起，高高在上，我们看到万物都穿上了新的衣裳。它们焕发出新的活力和新鲜感。所以，当基督降世时，圣灵的力量更加丰盛；他的美德在各个方面都更加显现。但当这位祝福的公义之子被提升，坐在父神的右边时，他的本性得到了完美的丰富，完美地装饰了各种恩典，达到了最高的荣耀，他的光和热的影响力开始增加，其效力和作用在各处都能感受到，太阳的荣耀光芒开始散发，福音的光照到更多的人中。现在，无论是犹太人还是外邦人，奴隶还是自由人，男性还是女性，都没有人身分的区别，一切都是一体的。 委员会扩大到所有人，马可福音 16:15，“你们要去传福音给万民。”随着这个信息，圣灵降临并被接纳；那些被“加入教会”的人，即“将要得救的人”，有成千上万人，使徒行传 2:47。

Thus have we opened the meaning of the words, and shewed 'how Christ is that Spirit,' both in respect of the Spirit's being eminently in him, and his giving of it, and spiritual gifts by it. All the vigour and life and influence we have that is spiritual and supernatural, and above the ordinary course, is from the Spirit; and whatsoever the Spirit hath, or doth for us, is done as sent from Christ, in whom the Spirit is in all fulness. Now we shall shew how many ways the consideration of these truths will be profitable and useful to us in the course of our lives, and for the comfort of our spirits.
这样我们就揭示了这些话的含义，并展示了“基督如何是那灵”的意思，既是指灵在他里面显著存在，也是指他通过灵以及灵的恩赐来赋予我们。我们所拥有的一切属灵和超自然的力量、生命和影响力都来自于圣灵；而圣灵为我们所做的一切，都是作为基督所派遣的，因为圣灵在基督里面是充满的。现在，我们将展示这些真理的考虑在我们生活的过程中将以多少方式对我们有益和有用，以及对我们的心灵的安慰。

Uses
使用

Use 1. Christ is the Spirit of the Scriptures, of all truths, of all ordinances. We may by this be able to reconcile the Scriptures, one place with another, where they seem to contradict. The law is said to be 'a dead letter,' a 'ministration of condemnation,' &c., 2 Cor. 3:6, seq.; but in the 19th Psalm there it is said, 'The law of the Lord is perfect, converting the soul,' &c., Ps. 19:7. These places are thus reconciled. The law is said to be dead, so it is without Christ, without the Spirit which quickeneth; and so is the gospel too, even 'a savour of death,' 2 Cor. 2:15. And so are the sacraments also as well as the word, dead ordinances if Christ be not in them. The law is said to be 'perfect,' and 'to convert the soul.' So it doth, when the Spirit goeth along with it, as it did ordinarily before Christ came in the flesh, as in David's time. But after Christ was come, who was the substance of those shadows, they became 'beggarly rudiments,' as in Paul's time, Gal. 4:9. And the Spirit did not work with them, but with the gospel, 'the hearing of faith,' Gal. 3:2.
使用 1.基督是圣经的灵，所有真理和一切仪式的灵。我们可以通过这个来调和圣经中似乎相互矛盾的地方。律法被称为“死字”，“定罪的职分”，等等，哥林多后书 3:6 等等；但在诗篇 19:7 中却说，“耶和华的律法是完全的，能苏醒人心”，等等。这些地方可以这样调和。律法被称为死的，没有基督，没有赐生命的灵；福音也是如此，甚至是“死亡的香气”，哥林多后书 2:15。圣礼也是如此，如果其中没有基督，它们也是死的仪式。律法被称为“完全”，“能苏醒人心”。当灵与之同行时，它确实如此，就像在基督降世之前，如大卫时代一样。但在基督降世之后，他成为了那些影子的实质，它们变成了“贫乏的初学者”，如保罗时代的加拉太书 4:9 所说。圣灵不与它们一同工作，而是与福音一同工作，“凭着信心听道”，加拉太书 3:2。

Use 2. And we may understand likewise from hence what the reason is that an ordinance at one time differeth so much from itself at another time in respect of the life and comfort of it, as we often find even in our own experience; as also why the same ordinance (be it word, or sacrament, &c.) at the same time is profitable to one, and another hath no benefit at all from it. This is from the presence or absence of Christ, who is 'that Spirit.' What is the reason that wine, or aqua vitæ, doth more refresh and strengthen than common water? It is of the same substance, of the same colour that other water is. But there is more spirit in it. All things work answerable to the spirits that is in them. So what is the reason that the reading or hearing of the same thing affecteth one, and not another at all? The substance of the thing is the same, but the Spirit is not the same. The Spirit goeth with the one, and not with the other. We grant that our negligence in preparation and attention, our pride and earthly-mindedness, our want of faith to mingle with the word: these, or the like, may be causes why we are many times sent empty away; yet this still must be observed as a most evident truth, that all the efficacy and fruit of any ordinance dependeth upon Christ's being present in it, who is 'that Spirit' that quickeneth. The most powerful means that ever was ordained for our good will be dead and heartless if he be not there by his Spirit to put life into it. It may seem strange what John saith, chap. 6 ver. 63, 'The flesh profiteth nothing.' 'The flesh of Christ,' our nature which Christ took, and in which so much was wrought for us, which is the greatest ordinance of all, yet this flesh 'profiteth not,' nor will there be any benefit of it, if it be not applied to us spiritually. For it is not the flesh simply considered, but as by it and with it we receive the Spirit of Christ, which Spirit quickeneth and maketh the flesh of Christ 'meat indeed.' As it is with the flesh of Christ, so with all other ordinances. The Scriptures profit nothing, preaching profiteth nothing, the sacraments will profit nothing; there is none of these will be 'meat indeed,' unless the Spirit of Christ quicken them.
使用 2。我们也可以从这里理解，为什么一个仪式在某个时候在生活和舒适方面与另一个时候有如此大的差异，正如我们在自己的经验中经常发现的那样；同样，为什么同样的仪式（无论是文字还是圣礼等）在同一时间对一个人有益，而对另一个人却没有任何好处。这是因为基督的存在或缺席，他就是“那灵”。为什么葡萄酒或烈酒比普通水更能提神和增强体力？它的物质是相同的，颜色也与其他水一样。但其中含有更多的精神。所有事物都按照其中的精神运作。同样，为什么阅读或听到同样的事物会影响一个人，而对另一个人却没有任何影响？事物的本质是相同的，但精神不同。精神与一个人同在，而与另一个人不同。 我们承认我们在准备和关注上的疏忽，我们的骄傲和世俗心态，我们缺乏与真道相融合的信心：这些，或类似的原因可能是我们经常空手而归的原因；然而，这仍然必须被观察为一个最明显的真理，即任何仪式的效力和结果都取决于基督的存在其中，他是那位使之有生命的“那灵”。任何为我们的益处而设立的最有力的手段，如果他不通过他的灵在其中注入生命，将会是死气沉沉的。约翰在第六章第 63 节所说的似乎很奇怪，“肉体是无益的。”“基督的肉体”，我们基督所取的我们的本性，以及在其中为我们所作的伟大工作，这是最伟大的仪式，然而这个肉体“无益”，如果它不在属灵上应用于我们，就不会有任何好处。因为它不是简单地考虑肉体本身，而是通过它和它一起，我们接受基督的灵，这灵使基督的肉体成为“真正的食物”。对于基督的肉体，以及其他一切仪式，都是如此。 圣经毫无益处，传道毫无益处，圣礼毫无益处；除非基督的灵使它们复活，否则这些都不会成为“真正的食物”。

Therefore we ought to join with all the ordinances of God, a desire that Christ would join his Spirit, and make them effectual. We ought to come to the ordinances in a dependence upon Christ for a blessing upon them, and for his presence in them, who is the life and scope of all; and then we should not find such dulness and deadness in them. It is the sin of this age, this formality. It is the sin of those that have any thing in them. Set desperate drunkards and roarers and such wretches aside, as plainly discover themselves to be acted by the spirit of the devil. Take them that conform themselves in any fashion to religion, the killing sin that they lie under is this same dead formality. They will hear a sermon now and then, look on a book, and it may be pray morning and evening, but never look up to the living and quickening Spirit Jesus Christ. So that all they do is dead and loathsome, like salt that hath no savour. What is the best liquor if it hath lost its life and spirit, but flat and unsavoury: and blood when the spirits are out of it, what is it but loathsome gore! So are all their performances, even like sacrifices that had no fire in them. The Lord loathed such sacrifices as he did Cain's; and so he doth all our flat and lifeless services, yea and our persons too, being as Jude saith, 'fleshly, and not having the Spirit,' ver. 19.
因此，我们应该与上帝的一切仪式结合在一起，渴望基督能加入他的圣灵，并使它们产生效果。我们应该依赖基督来祝福仪式，并在其中寻求他的同在，他是一切的生命和目标；这样，我们在其中就不会感到如此的迟钝和死气沉沉。这是这个时代的罪恶，这种形式主义。这是那些内心有东西的人的罪恶。把那些明显被魔鬼的精神所驱使的绝望的酒鬼和吵闹的人等放在一边。看看那些以任何方式顺应宗教的人，他们所面临的致命罪恶就是这种死板的形式主义。他们偶尔听一次布道，看一本书，可能早晚祷告，但从不仰望那赐生命和活力的圣灵耶稣基督。所以他们所做的一切都是死的和令人厌恶的，就像没有味道的盐。即使是最好的饮料，如果失去了生命和活力，也会变得平淡无味；当血液失去了活力时，它又是令人厌恶的血块！所以他们的一切表演都像没有火焰的祭品。 主厌恶这样的祭品，就像他厌恶该隐的一样；他也厌恶我们所有平淡无味的事奉，甚至厌恶我们的人，正如犹大所说，“他们是属肉体的，没有圣灵。”（19 节）

Use 3. What need is there that we should sanctify all we take in hand by prayer! When we go to hear a sermon, when we take up the Bible to read a chapter alone by ourselves, or in our families, we should lift up our eyes and hearts and voices to heaven; we should say to Christ, Lord, join thy Spirit, be present with us; without thee thy word is dead, our hearts are dead, and will harden under the means, and darken in the light, and we shall fall under the heavy condemnation of these secure and formal times, if thou leavest us.
使用 3. 我们有什么需要，需要我们通过祷告来使我们所做的一切都成为圣洁！当我们去听一场布道时，当我们拿起圣经独自读一章，或者在家庭中读，我们应该抬起我们的眼睛、心灵和声音向天堂祈祷；我们应该对基督说，主啊，与我们同在，让你的圣灵与我们同在；如果没有你，你的话语是死的，我们的心是死的，在这些安逸和形式主义的时代中，我们的心将在这些手段下变硬，在这光明中变暗，我们将陷入沉重的谴责之中，如果你离开我们。

Use 4. Christ is said to be that Spirit, to send the Spirit as God, and to receive it as man, in fulness, and that for our sakes. It is a point of much comfort, that there is such abundance of Spirit in our nature in Christ, and for the behalf of the church, that we have a fulness to receive of. It was a comfort to Joseph's brethren, and that family, that Joseph was full of honour, and rules the second in the kingdom. Therefore they should want nothing that was good in Egypt. Is it not a comfort for Christians to know that Christ is the Spirit, that he hath the Spirit to give, the Spirit of wisdom in all straits, the Spirit of truth to keep us from all errors, the Spirit of strength for all services, the Spirit of comfort for all afflictions? He that is their Lord hath abundance of Spirit in him, and for them. Therefore, when we want any grace, or gift of the Spirit, we should go to Christ; for God doth all by Christ. Christ doth all by the Spirit. Desire Christ that he would vouchsafe his Spirit to rule us, counsel us, comfort us, and strengthen us. Therefore in our emptiness, as indeed we are empty creatures of ourselves, let us go to Christ for the Spirit. He hath received that fulness for us; desire him that out of his fulness he would vouchsafe to give unto us.
基督被称为那位圣灵，作为上帝派遣圣灵，作为人接受圣灵，丰满地为我们而来。这是一个非常令人安慰的事实，我们在基督里的本性中有如此丰富的圣灵，并且为了教会的利益，我们有丰满可得。对于约瑟的兄弟和那个家庭来说，约瑟充满荣耀，位居王国第二，这是一种安慰。因此，他们在埃及不会缺少任何好处。对于基督徒来说，知道基督就是圣灵，他有圣灵可以赐予，有智慧的圣灵在一切困境中引导我们，有真理的圣灵保护我们免受一切错误，有力量的圣灵为我们的一切事奉提供力量，有安慰的圣灵在一切困苦中安慰我们，这难道不是一种安慰吗？他们的主在他们里面有丰富的圣灵，也为他们而有。因此，当我们需要任何恩典或圣灵的恩赐时，我们应该去找基督；因为上帝通过基督完成一切。基督通过圣灵完成一切。渴望基督赐予他的圣灵来治理我们、指导我们、安慰我们和加强我们。因此，在我们的空虚中，实际上我们自己是空虚的生物，让我们去找基督寻求圣灵。 He hath received that fulness for us; desire him that out of his fulness he would vouchsafe to give unto us.

Why Christians are so dark-spirited
为什么基督徒如此阴暗？

It is the reason why Christians are so dead and so dull and so dark in their spirits; they do not first consider themselves, and then go to Christ. We should all, in all exigents* whatsoever, make use of this our great high treasurer, the great high steward of heaven and earth, of this our Joseph, the second person in heaven. He is at the right hand of God, and all to fill his church with his Spirit. Our comfort is now that our strength and comfort lies hid in Christ, that is near to us as man, and near to God as God. He is between the Father and us; he is near the Father as being of the same nature with him; he is near us as being of the same nature with us. So being a mediator in office, and being so fit for a mediator in nature, what a comfort is this.
这就是为什么基督徒在精神上如此死寂、沉闷和黑暗的原因；他们不先考虑自己，然后再去寻求基督。无论在任何紧急情况下，我们都应该利用这位伟大的高级财务官，天地的伟大高级管家，我们的约瑟，天堂中的第二位。他在上帝的右边，为了用他的圣灵充满他的教会。我们的安慰现在是我们的力量和安慰隐藏在基督里，他作为人与我们亲近，作为上帝与我们亲近。他在父与我们之间；他与父亲亲近，因为与他具有相同的本质；他与我们亲近，因为与我们具有相同的本质。所以作为一位调解者，既在职位上合适，又在本质上合适，这是多么的安慰。

Indeed, there is no coming to God, no intercourse between God and us immediately, but between God-man and God and us, who is the mediator between God and us. He comes between. In Christ we go to God, in our flesh, in our nature; and in Christ, and from Christ, and by Christ, we have all grace and comfort. From Christ we have all as God, together with the Holy Ghost and the Father; and we have all in Christ as a head and husband; and we have all through Christ as mediator by his merit. Therefore we should go to Christ every way.
确实，我们不能直接与上帝接触，也不能直接与上帝交往，而是通过上帝与我们之间的中保者，即上帝与人之间的上帝人。他在中间。在基督里，我们以我们的肉体、我们的本性去到上帝；在基督里、从基督那里、通过基督，我们得到一切恩典和安慰。从基督那里，我们得到一切作为上帝的，连同圣灵和父；在基督里，我们得到一切作为头和丈夫；通过基督，我们得到一切，凭借他的功德作为中保。因此，我们应该以各种方式去到基督。

Use 5. Let us labour to be in Christ that we may get the Spirit. It is of great necessity that we should have it. Above all things next to redemption by Christ, labour for the Spirit of Christ.
使用 5. 让我们努力成为基督的一部分，以便得到圣灵。拥有圣灵是非常必要的。除了基督的救赎之外，最重要的是追求基督的圣灵。

Christ is our Saviour, not only by merit and satisfaction, but by efficacy and grace, that is, as he hath purchased us for his people by his blood; so he will subdue our corruptions, and rule us by his Spirit.
基督是我们的救主，不仅仅是因为他的功德和赎罪，还因为他的效力和恩典，也就是说，他通过自己的血为我们赎回，他将征服我们的败坏，并以他的圣灵统治我们。

For, first, 'He that hath not the Spirit of Christ is none of his,' Rom. 8:13. Those that have not the efficacy of the Spirit in them to rule them, shall not have benefit by his death to reconcile them, for these go alway together, Christ as a king to rule, and as a priest to die. 'He came by blood and by water,' 1 John 5:6, to satisfy and to sanctify.
因为首先，“没有基督的灵的人不是他的人”，罗马书 8:13。那些没有圣灵的能力来统治他们的人，将无法从他的死亡中得到和解的好处，因为这两者总是一起的，基督作为国王来统治，作为祭司来死亡。“他来了，不仅是借着水，也是借着血”，约翰一书 5:6，以满足和使圣化。

Secondly, There is a necessity of the Spirit, that we be new creatures. It was the Spirit's brooding upon the chaos that brought forth all, Gen. 1:2; so the Spirit must sit upon our souls before any change will be made. Now there is a necessity that we be changed, and that we be new, or else we can never be inhabitants of the new heavens and the new earth. We must have the Spirit of God. Therefore, Zech. 4:6, as in the material temple 'it is not by might, or by power, but by the Spirit,' so in raising up spiritual temples it is not by strength of wit or parts, but by the Spirit. Therefore the Spirit is necessary for us, even as our being in grace is necessary.
其次，我们需要圣灵的存在，以成为新造的人。正是圣灵在混沌中悬浮，才带来了一切，创世记 1:2；因此，在我们的灵魂上，圣灵必须降临，才会有任何改变。现在，我们必须改变，必须成为新的人，否则我们永远无法成为新天新地的居民。我们必须拥有上帝的圣灵。因此，撒迦利亚书 4:6 中说，正如在物质的圣殿中，“不是凭借力量或能力，而是凭借圣灵”，在建立属灵的圣殿时也是如此，不是凭借智慧或才能的力量，而是凭借圣灵。因此，圣灵对我们来说是必要的，就像我们在恩典中的存在一样必要。

The holy apostles, we know, till the Spirit came more abundantly upon them, what dark creatures they were! But when the Holy Ghost was come upon them, how full of life and light and courage they were! that the more they suffered, the more they might suffer! So it will be with Christians: the more spiritual they grow, the more lightsome and courageous; the more strong, the more lively and vigorous to all duties. The Holy Ghost is the substantial vigour of all creatures whatsoever. All the spiritual vigour of every thing comes from the Holy Spirit, and the Holy Spirit from Christ.
圣徒使徒们，我们知道，在圣灵更加丰盛地降临之前，他们是多么黑暗的存在！但当圣灵降临在他们身上时，他们充满了生命、光明和勇气！他们遭受的苦难越多，就越能忍受！基督徒也将如此：他们的属灵成长越多，就越光明和勇敢；他们越坚强，就越活跃和有力地履行各种职责。圣灵是一切生物的实质力量。一切属灵的力量都来自圣灵，而圣灵来自基督。

For nothing can work above itself. Nature cannot work above nature. That which elevates nature above itself, and sets a spiritual stamp, and puts divine qualities upon it, is the Spirit of God. That divine quality is called spirit. There is the flesh and the spirit. All in us is flesh by nature, and whatsoever is spiritual and divine cometh from the Spirit, and therefore it is called spirit. You see therefore a necessity of the working of the Spirit, even as there is a necessity to be new creatures, and to be spiritual. If we will be spiritual, we must have it from him that is first spiritual, the Spirit himself; that is the principal* and fountain of all that is spiritual.
因为没有什么能超越自身。自然不能超越自然。将自然提升到超越自身的境地，并赋予其一种精神印记，赋予其神圣的品质，这就是上帝的灵。那种神圣的品质被称为灵。我们内在的一切都是天性的肉体，而一切属灵和神圣的都来自圣灵，因此被称为灵。因此，你可以看到圣灵的工作是必要的，就像成为新造的人和属灵的人是必要的一样。如果我们想要属灵，我们必须从首先属灵的他那里得到，那就是圣灵自己；他是一切属灵的主要和源泉。

Thirdly, We are called ofttimes to do and suffer such things as are above nature; and therefore we must have a spirit above nature. When we feel sin, to believe the forgiveness of sins; when we see death, to believe life everlasting; and when we are in extremity, to believe God present with us to deliver us, to believe contraries in contraries, is a strange almighty work of faith, by the work of the Spirit. It is above the work of nature to die, to end our days with comfort, and to resign up our souls, for nature sees nothing but darkness and desolation in the grave and destruction. Nothing can make a man comfortable in death, but that which raiseth him above nature, the Spirit of God.
第三，我们常常被要求做和忍受超越自然的事情；因此我们必须有超越自然的精神。当我们感受到罪恶时，要相信罪恶得到了宽恕；当我们看到死亡时，要相信永恒的生命；当我们处于极端境地时，要相信上帝与我们同在，要相信在对立面中存在着对立面，这是一种奇妙而全能的信仰工作，是由圣灵的工作完成的。死亡、以舒适的方式结束我们的日子，并将我们的灵魂交托出去，这是超越自然的工作，因为自然只看到坟墓和毁灭中的黑暗和荒凉。除了能将人提升到超越自然的境地，上帝的圣灵，没有任何东西能使人在死亡中感到舒适。

The Spirit the soul of the soul
灵魂的灵魂

Now these things, and many such like, we must do and suffer, if we be Christians; and therefore we must have the Spirit to enable us to do all. The Spirit is to the soul as the soul is to the body. What is the body without the soul? A carcase, a loathsome dead thing. What is the soul without the Spirit? A chaos of darkness and confusion.
现在，如果我们是基督徒，我们必须做这些事情，以及许多类似的事情，并且必须忍受这些事情；因此，我们必须有圣灵使我们能够做到这一切。圣灵对于灵魂就像灵魂对于身体一样。没有灵魂的身体是什么？是一具尸体，一件令人厌恶的死物。没有圣灵的灵魂是什么？是一片黑暗和混乱的混沌。

Well, how shall we know whether we have the Spirit of Christ or no?
我们如何知道我们是否有基督的圣灵呢？

(1.) We may know it partly by that I said before. The Spirit is a vigorous working thing, and therefore all three persons take upon them the name of Spirit, but the Holy Ghost especially, because he is the spiritual vigour. The Spirit is an operative thing. The spirits are the quintessence and extraction of things, that is nothing but operation. God that is nothing but a pure act is said to be a spirit. Those that have the Spirit of God are full of act and vigour. The spirits of dull creatures are active when they are extracted. Shall the spirits of bodies be vigorous, and shall not the Holy Ghost be vigorous, that is a substantial vigour? Therefore, if a man have the Spirit of God in him, it will work in him; it is very operative.
我们可能部分地通过我之前说的来了解它。圣灵是一种有力的工作物，因此三位一体的每个人都以圣灵的名义行动，但尤其是圣灵，因为他是属灵的力量。圣灵是一种行动的东西。灵魂是事物的精华和提取物，即仅仅是行动。上帝是纯粹的行动，被称为灵魂。那些拥有上帝的灵魂的人充满行动和活力。迟钝生物的灵魂在提取时是活跃的。身体的灵魂能够充满活力，难道圣灵不应该是充满活力的，因为他是实质的力量吗？因此，如果一个人拥有上帝的灵魂，它将在他身上发挥作用；它非常有活力。

Therefore it is compared to fire in divers respects, for,
因此，它在许多方面被比作火焰，因为，

First, Fire it is of a working nature. It is the instrument of nature. If we had not fire, what could we work? All fabrics and all things are done by fire, especially metals; they are framed and made malleable by fire. So the Holy Ghost, it is a working thing and softeneth the heart, and makes us malleable; it makes us fit for the impression of all good.
首先，火是一种具有工作性质的东西。它是自然的工具。如果没有火，我们能做什么工作呢？所有的织物和所有的东西都是通过火来完成的，尤其是金属；它们通过火被塑造和变得可塑。所以圣灵也是一种工作的东西，它软化了心灵，使我们变得可塑；它使我们适合接受一切善良的印象。

Secondly, Fire, again, though bodies be dark, it makes them lightsome like itself. Iron is a dark body, but if the fire penetrate it, it makes it lightsome. We are dark creatures of ourselves: if we have the Spirit it makes us light.
其次，火，尽管物体是黑暗的，但它使它们变得像自己一样明亮。铁是一种黑暗的物体，但如果火穿透它，它会变得明亮。我们本身是黑暗的生物：如果我们有灵性，它会让我们变得明亮。

Thirdly Again, fire it makes cheerful, and ascends upwards. If a man have the Spirit of God, his conversation will be upward, his conversation will be heavenly, he minds the things of God, he doth not grovel here below; so in divers such respects the Holy Ghost is compared to fire, and hath such effects in us. In some sort we find our understandings enlightened, and ourselves quickened, and carried up to the above nature, in holy and heavenly actions; and then it is a good sign that we have the Spirit of Christ. A part will follow the whole. As we see a part of the earth it falls to the centre, because all the earth is heavy, all the whole earth falls down to the centre, and therefore every little clod will do it; so Christ our head, that hath abundance of the Spirit, is in heaven, and if we have the Spirit we will follow him, and mind the things where Christ is.
第三，火使人愉快，并向上升。如果一个人有上帝的灵，他的言谈将是向上的，他的言谈将是天上的，他关心上帝的事情，他不在这里低头；所以在许多方面，圣灵被比作火，并在我们身上产生这样的效果。在某种程度上，我们发现我们的理解得到启迪，我们自己被激活，并被带到上面的本质中，在圣洁和天上的行动中；那么这是一个好的迹象，表明我们有基督的灵。部分将跟随整体。就像我们看到地球的一部分会掉落到中心，因为整个地球都很重，整个地球都会掉落到中心，所以每一个小土块都会这样做；所以我们的头基督，拥有丰富的灵，是在天上的，如果我们有灵，我们将跟随他，并关心基督所在的事情。

(2.) Where the Spirit of Christ is likewise, it convinceth, as it is John 16:8, seq.; that is, it brings a clear evident conviction with it, that the truth of God is the truth of God. It is no doubtful thing. Therefore when a man staggers in the truth, in this and that course, whether he should do this or that, it is a sign he hath not the Spirit, or that he hath it in a very little measure, because the Spirit is a convincing thing, as light it convinceth a man. He doth not doubt of that that he seeth at noon-day. So that that a man seeth by the Spirit, he is convinced of. When a man doubts and wavers, whether he should take a good course or a bad, and wavers, it is a sign he is carnal, and hath not the Spirit of God; for if he had not the Spirit* it would convince him, and set him down, You must take this course if you will be saved. That is said to convince, that saith more for a thing than anything can say against it. Now when a man hath the Spirit of God, he can say more for God and for good things and good ways, than all the devils in hell by discouragement can say against them. Therefore, when a man cannot say anything for God, and for good causes to purpose, he hath not the Spirit of God. The Spirit of God would so convince him, that he should answer all cavils and objections. The argument is wondrous large. I give you but a taste, to know whether the Spirit of Christ be in you or no.
（2）基督的灵同样也是如此，它使人确信，正如约翰福音 16:8 所说的那样；也就是说，它带来了明确的确信，上帝的真理就是上帝的真理。这不是一个可疑的事情。因此，当一个人在真理中摇摆不定，在这个和那个方面，他是否应该这样做或那样做，这是一个迹象，表明他没有圣灵，或者他只有很少的圣灵，因为圣灵是一种确信的东西，就像光明确信一个人一样。他对正午时分所看到的事情不会怀疑。所以，一个人通过圣灵看到的东西，他就会确信。当一个人对是否应该选择正确的道路还是错误的道路产生疑虑和动摇时，这是一个迹象，表明他是属肉体的，没有上帝的灵；因为如果他没有圣灵，圣灵会说服他，并告诉他，如果你想得救，你必须选择这条道路。那就是说服，比任何事情都更有说服力。现在，当一个人拥有上帝的灵时，他可以为上帝和善良的事物和善良的道路说出更多的话，比地狱中所有的魔鬼通过打击所能说的话都多。 因此，当一个人不能为了上帝和善良的目的而说出任何话时，他就没有上帝的灵。上帝的灵会如此使他确信，以至于他能回答所有的质疑和反对意见。这个论点非常广泛。我只给你一个味道，以了解基督的灵是否在你里面。

Directions how to get the Spirit
如何获得灵性的方法

(3.) In a word, if Christ be that Spirit, and have infused the Spirit into us, it will make us like him; it will transform us into his likeness, it will make us holy and humble and obedient as he was, even to the death. These things might be largely followed, but we have occasion to speak of these in other portions of Scripture. Therefore, that ye may get the Spirit of God, take these directions.
总之，如果基督就是那位圣灵，并将圣灵注入我们，那么它将使我们变得像他一样；它将使我们变得圣洁、谦卑和顺从，就像他一样，甚至愿意为此而死。这些事情可以详细追踪，但我们有机会在圣经的其他部分谈论这些。因此，为了得到上帝的圣灵，请遵循以下指示。

[1.] We must go to Christ, study Christ. If we will have the Spirit, study the gospel of Christ. What is the reason that before Christ there was so little Spirit in comparison? There was but a little measure of the knowledge of Christ. The more Christ is discovered, the more is the Spirit given; and according to the manifestation of Christ what he hath done for us, and what he hath, the more the riches of Christ is unfolded in the church, the more the Spirit goes along with them. The more the free grace and love of God in Christ alone is made known to the church, the more Spirit there is; and again back again, the more Spirit the more knowledge of Christ; for there is a reciprocal going of these two, the knowledge of Christ and the Spirit. What is the reason, that in popery the schoolmen that were witty to distinguish, that there was little Spirit in them? They savoured not the gospel. They were wondrous quick in distinctions, but they savoured not the matters of grace, and of Christ. It was not fully discovered to them, but they attributed it to satisfaction, and to merits, and to the pope, the head of the church, &c. They divided Christ, they knew him not; and dividing Christ, they wanted the Spirit of Christ; and wanting that Spirit, they taught not Christ as they should. They were dark times, as themselves confessed, especially about nine hundred and a thousand years after Christ, because Christ was veiled then in a world of idle ceremonies—to darken the gospel and the victory of Christ—that the pope made, who was the vicar of Satan. These were the doctors of the church then, and Christ was hid and wrapped in a company of idle traditions and ceremonies of men; and that was the reason that things were obscure.
我们必须去追随基督，研究基督。如果我们想拥有圣灵，就要研究基督的福音。为什么在基督之前，圣灵如此稀缺？因为对基督的认识很有限。基督被发现得越多，圣灵就赐予得越多；根据基督在我们身上所显现的事工和他所拥有的，基督的丰富在教会中就越被揭示，圣灵也就越与之同在。当教会更加了解基督独有的自由恩典和上帝的爱时，圣灵就会更多；反之亦然，圣灵越多，对基督的认识也就越多；因为这两者之间存在着相互关联，即对基督的认识和圣灵。为什么在罗马教廷中，那些善于区分的学者们却缺乏圣灵呢？因为他们不喜爱福音。他们在区分问题上非常敏锐，但他们对恩典和基督的事物没有真正的喜爱。他们没有完全领悟到这些事物，而是将其归因于赎罪、功德和教会的首领——教皇等等。 他们分裂了基督，却不了解他；分裂基督，他们就失去了基督的圣灵；失去了那个圣灵，他们没有按照应有的方式传教基督。正如他们自己承认的那样，那是黑暗的时代，尤其是在基督出生后约 900 到 1000 年的时候，因为那时基督被掩盖在一片无用的仪式之中——这些仪式是为了掩盖福音和基督的胜利——这是教皇所制定的，他是撒旦的代理人。那时的教会领袖们就是这样，基督被隐藏在一堆无用的传统和人为的仪式中；这就是事物变得模糊的原因。

[2.] Now when Christ, and all good things by Christ, and by Christ only, are discovered, the veil is taken off. Now of late for these hundred years, in the time of reformation, there hath been more spirit and more lightsomeness and comfort. Christians have lived and died more comfortably. Why? Because Christ hath been more known. And as it is with the church, so it is with particular Christians, the more they study Christ, and the fulness that is in Christ, and all comfort in him alone to be had—'wisdom, righteousness, sanctification, and redemption,' 1 Cor. 1:30—the more men grow up in the knowledge of Christ, the more they grow spiritually; and the more spiritually they grow, the more they grow in the knowledge of Christ. Therefore, if we would have the Spirit, let us come near to Christ, and labour to know him more, who is the fountain of all that is spiritual.
[2.] 当基督和基督所带来的一切美好事物，只有通过基督才能被发现时，面纱就被揭开了。最近一百年来，在改革时期，有更多的灵性、更多的轻松和安慰。基督徒过得更加舒适，也更加安详地离世。为什么呢？因为基督被更多人所认识。正如教会一样，个别的基督徒也是如此，他们越是研究基督，研究基督的丰满和在基督里所能得到的一切安慰——“智慧、公义、圣洁和救赎”（哥林多前书 1:30）——他们就越是在属灵上成长；而他们在属灵上的成长越多，他们就越是在认识基督上成长。因此，如果我们想要圣灵，让我们靠近基督，并努力更多地认识他，他是一切属灵的源泉。

[3.] Then again, if we would be spiritual, let us take heed we trust not too much to dead things, without Christ; to have a kind of popery in the work done; to think that reading, and hearing, and receiving the sacrament, and that the government of the church will do it, as if it were as man would have it. Put case there were all these, which are excellent good things; but what are all these without the Spirit of Christ! A man may be dead with all these. Though he hear never so much, and receive the sacrament never so often, if a man go not to Christ the quickening Spirit in this manner: Lord, these, and my soul too, are dead things without thy Spirit, therefore quicken me. Join Christ with all our performances, without which all is nothing, and then he will be spiritual to us.
[3.] 再说一遍，如果我们要成为属灵的人，让我们小心不要过于依赖没有基督的死物；在所做的工作中有一种教皇主义；认为阅读、听讲、领圣餐以及教会的管理会解决问题，仿佛这是人所期望的一样。假设这些都存在，它们都是非常好的事情；但是没有基督的灵，这一切又算得了什么！一个人可能在这一切中都是死的。即使他听得再多，领圣餐再频繁，如果一个人不以基督作为使之复活的灵，如此来到他面前：主啊，这些和我的灵魂都是没有你的灵而死的，因此使我复活。将基督与我们的一切行为结合在一起，没有这一点，一切都是无用的，然后他将成为我们的属灵之源。

[4.] And when we go to Christ for the Spirit, as we must beg it if we will have it,—God will give the Holy Ghost to them that ask him, Luke 11:13,—remember that we use the means carefully; reading, and hearing, and holy communion of saints, because though these without the Spirit can do nothing, yet the Spirit is not given but by these. These are the golden conduits of the Spirit of Christ. No man is ever spiritual but they are readers, and hearers, and conferrers of good things, and attenders upon the means of salvation, because God will work by his own tools and instruments. Therefore it is said, Rev. 1:9, that John was 'full of the Spirit upon the Lord's day.' Let a Christian sanctify the Sabbath as he should do, he will be in the Spirit on the Lord's day more than on other days. Why? Because then he is reading, and hearing, and conferring, and in some spiritual course; and the more a man on the Lord's day. is in a spiritual course, the more he is in the Spirit: 'John was in the Spirit on the Lord's day.' So much for these words, 'The Lord is that Spirit.'
[4.] 当我们去向基督寻求圣灵时，就像我们必须恳求它一样，上帝会将圣灵赐给那些向他求的人，路加福音 11:13。请记住，我们要谨慎使用这些方法：阅读、听道和与圣徒交流，因为虽然没有圣灵，这些方法一无所用，但圣灵只通过这些方法赐给我们。这些是基督圣灵的黄金渠道。除非他们是读者、听众、善行者和救恩方法的参与者，否则没有人能成为属灵的人，因为上帝会通过他自己的工具和仪器来工作。因此，启示录 1:9 说，约翰“在主日被圣灵充满”。一个基督徒应该使安息日成为圣洁的日子，他在主日上比其他日子更多地在圣灵中。为什么呢？因为那时他在阅读、听道、交流，并进行一些属灵的活动；一个人在主日上越是进行属灵的活动，他就越在圣灵中：“约翰在主日被圣灵充满。”关于这些话，“主就是那灵”就是这样。

'And where the Spirit of the Lord is, there is liberty.'
主的灵在哪里，那里就有自由。

We see here what the Spirit works where it is. 'Where the Spirit of the Lord is, there is liberty.' I will name the instance that I gave before, that I may the better go on. We say the sun is heat and influence; not that it is so, for they be accidents, but the sun appears to us for our comfort in heat and influence, therefore we call it by that name. We say of a man, he is all spirit. So Christ is all Spirit. The sun is all light, and where the light and heat of the sun is there is fruitfulness. So Christ is all Spirit, and where the Spirit of Christ is there is spiritual liberty.
我们在这里看到了圣灵在何处发挥作用。“主的灵在哪里，那里就有自由。”我将提到之前给出的例子，以便更好地继续。我们说太阳是热和影响力；并不是说它真的是这样，因为它们是附属品，但太阳对我们来说以热和影响力的形式出现，因此我们用这个名字来称呼它。我们说一个人是全然的灵。所以基督是全然的灵。太阳是全然的光，太阳的光和热在哪里，那里就有丰富。所以基督是全然的灵，在哪里有基督的灵，那里就有属灵的自由。

It were expense of time to no purpose to tell you of the divers kinds of liberty. In a word, liberty is that that all desire, but our miscarriage is in the means of it, the way to attain to it. Here we see whence to have it, from the Spirit of Christ. Liberty is a sweet thing, especially liberty from the greatest enemies of all. If outward liberty be such a sweet thing—liberty from tyranny and base servitude, it is a thing that man's nature delights in; and the contrary, man as a man abhors; and he hath not the nature of a man that doth not abhor it,—what shall we think then of the liberty of the Spirit from the great enemies that daunt the greatest monarchs in the world? Liberty from the anger of the great God; and liberty from Satan, God's executioner; liberty from the terror of conscience, from the fear of death, and hell, and judgment; what shall we think of liberty in these respects? Therefore we speak of great matters here below when we speak of liberty.
告诉你各种自由的种类是浪费时间而毫无意义的。总之，自由是所有人都渴望的东西，但我们失败的原因在于实现自由的手段，即获得自由的途径。在这里，我们看到了从基督的灵中获得自由的来源。自由是一件美好的事情，尤其是从最大的敌人中获得自由。如果外在的自由是如此美好——摆脱暴政和卑贱奴役的自由，这是人性所喜欢的事情；相反，作为人的人性所憎恶的事情；那些不憎恶它的人，就没有人的本性。那么，我们又该如何看待从使世界上最伟大的君主感到畏惧的伟大敌人中获得的灵魂的自由呢？从伟大的上帝的愤怒中获得自由；从撒旦，上帝的执行者中获得自由；从良心的恐惧、死亡、地狱和审判的恐惧中获得自由；在这些方面，我们又该如何看待自由呢？因此，当我们谈论自由时，我们在这个世界上谈论的是伟大的事情。

Now liberty is either Christian or evangelical.
现在自由要么是基督教的，要么是福音派的。

You may think this a nice difference, but there is some reality in it.
你可能认为这是一个很好的区别，但其中有一些现实。

(1.) Christian liberty is that that belongs to all, even to those before Christ. Though they have not the term of Christians, yet they were members of Christ. Christ was head of the church 'yesterday, and to-day, and for ever,' Heb. 13:8.
基督教的自由是属于所有人的，即使是在基督之前的人也是如此。虽然他们没有基督徒的称号，但他们是基督的肢体。基督是教会的头，昨天、今天和永远不变，希伯来书 13:8。

Spiritual liberty and bondage
精神自由与束缚

(2.) Evangelical liberty is that that is more appropriated to the times of the gospel since the coming of Christ. Now the liberty that belongs to Christians as Christians, is perpetual from those grand enemies, the greatest enemies of all, spiritual and inward liberty. In evangelical liberty, besides that, there is another outward liberty, from the ceremonial and moral law and such like; and a liberty from the restraint of the law. The Jews were under many restraints, that under the gospel in this time we are not. I speak therefore of liberty as it runs through all ages of the church, not of evangelical merely since the time of Christ. Where the Spirit is, both these liberties are now since the coming of Christ. Now in that the Holy Ghost saith here, 'Where the Spirit of Christ is there is liberty,' it supposeth that we are in bondage before we have the Spirit of Christ.
(2.) 福音自由是更适合基督来临以后的福音时代的自由。现在，作为基督徒的自由，是永恒的，远离那些最大的敌人，即精神和内在的自由。在福音自由中，除此之外，还有另一种外在的自由，远离仪式和道德法律等等；以及对法律的限制的自由。犹太人受到许多限制，在这个时代的福音中，我们没有。因此，我谈论的是贯穿教会各个时代的自由，而不仅仅是基督来临以后的福音。圣灵在基督来临以后，这两种自由都存在。现在，圣灵在这里说，“有基督的灵在哪里，就有自由”，这意味着在我们拥有基督的灵之前，我们是受束缚的。

That is a supposed ground and truth, and indeed so it is. For out of Christ we are slaves, the best of us all are slaves. In Christ the meanest of all is a free man, and a king. Out of Christ there is nothing but thraldom. We are under the kingdom of the devil. When he calls us we come. We are in thraldom under the wrath of God, under the fear of death and damnation, and all those spiritual enemies that I need not mention. They are well enough known to you by often repetition. There is no man but he is a slave till he be in Christ; and the more free a man thinks himself to be, and labours to be, the more slave he is. For take a man that labours to have his liberty, to do what he list,* he thinks it the happiest condition in the world; and others think it the best condition to have liberty not to be tyrannised over by others. It is the disposition of man's nature without grace. They account it a happiness to have their wills over all other, but the more liberty in this, the more slavery. Why?
那是一个被认为是真实的事实，确实如此。因为在基督之外，我们都是奴隶，即使是我们中最好的人也是奴隶。在基督里，最卑微的人也是自由的人，是国王。在基督之外，只有奴役。我们处在魔鬼的王国之下。当他召唤我们时，我们会前去。我们在上帝的愤怒之下，处在死亡和永恒的恐惧之下，还有那些我不必提及的属灵敌人。它们通过反复提及已经足够为你所知。没有人在成为基督徒之前不是奴隶；而一个人越是认为自己自由，越是努力争取自由，他就越是奴隶。因为一个人努力争取自由，想要随心所欲，他会认为这是世界上最幸福的状态；而其他人则认为最好的状态是不受他人的暴政统治。这是没有恩典的人性倾向。他们认为能够支配他人是一种幸福，但在这种自由中，他们越是奴隶。为什么呢？

The more liberty that a man hath to do lawlessly what he will, contrary to justice and equity, the more he sins. The more he sins the more he is enthralled to sin. The more he is enthralled to sin the more he is in bondage to the devil, and becomes the enemy of God. Therefore if a man would pick out the wretchedest man in the world, I would pick out the greatest man in the world if he be naught,† that hath most under him; he hath most liberty, and seeks most liberty, and accounts it his happiness that he may have his liberty. This is the greatest thraldom, and it will prove, when he dies and comes to answer for it, the greatest thraldom of all. Therefore the point needs not much proof, that if we be not in Christ we are slaves, as Augustine saith in his book De Civitate Dei, 'He is a slave though he domineer and rule.'
一个人越是拥有无法无天地做自己想做的事情的自由，违背正义和公平，他就越是犯罪。他越是犯罪，就越是被罪所束缚。他越是被罪所束缚，就越是被魔鬼所奴役，成为上帝的敌人。因此，如果一个人想挑选出世界上最可怜的人，我会选择那个最伟大的人，即使他是坏人，因为他拥有最多的权力；他拥有最多的自由，追求最多的自由，并将其视为自己的幸福。这是最大的奴役，当他死去并为此负责时，它将证明是最大的奴役。因此，这一点无需太多证明，如果我们不在基督里，我们就是奴隶，正如奥古斯丁在他的《上帝之城》一书中所说，“他是奴隶，尽管他统治和掌权。”

A man till he be in Christ is a slave; not of one man or of one lord over him, but he hath so many lords as he hath so many lusts. There are but two kingdoms that the Scripture speaks of, that is, the kingdom of Satan and darkness, and the kingdom of Christ; all therefore that are not in the kingdom of Christ, in that blessed liberty, they must needs be shoaled‡ under the other kingdom of Satan. This is a ground. Therefore I speak shortly of it, as an incentive and provocation to stir us up, to get into Christ, to get the Spirit of Christ, that we may have this spiritual liberty, or else we are all slaves, notwithstanding all our civil liberties, whatsoever they be. Now, 'where the Spirit of Christ is there is liberty,' there is freedom from that bondage that we are in by nature, and which is strengthened by a wicked course of life. For though we be all slaves by nature, born slaves, yet notwithstanding by a wicked course of life, we put ourselves into bonds and tangle ourselves; so many sins and so many repetitions of sin, so many cords; the longer a man lives the greater slave he is. Now when the Spirit of Christ comes, it frees us from all; both from the natural and from the customary§ slavery.
一个人在基督里之前是个奴隶；不是一个人或一个主人统治他，而是他有多少私欲就有多少主人。圣经只提到两个国度，即撒旦和黑暗的国度，以及基督的国度；因此，凡不在基督的国度里，享受那祝福的自由的人，必然被束缚在撒旦的另一个国度下。这是一个基础。因此，我简要地谈论它，作为一种激励和挑动，激励我们进入基督，得到基督的灵，以便我们可以拥有这种属灵的自由，否则，尽管我们有各种民事自由，我们仍然是奴隶。现在，“有基督的灵，就有自由”，有从我们天性中的束缚中解脱出来的自由，这种束缚又因邪恶的生活方式而加强。因为虽然我们天生都是奴隶，生来就是奴隶，但是通过邪恶的生活方式，我们把自己束缚起来；越多的罪和罪的重复，就有越多的束缚；一个人活得越久，他就越是一个大奴隶。 现在，当基督的圣灵降临时，它使我们从一切束缚中解脱出来；无论是来自自然界的还是来自习俗的奴役。

How the Spirit worketh liberty
灵如何运行自由

Now this liberty is wrought by Christ and applied by the Spirit. What Christ works he makes it ours by his Spirit, which takes all from Christ. As Christ doth all by the Spirit, so the Spirit takes all from Christ. All the comfort it hath is from reasons taken from Christ, from grounds from Christ, and doctrines from Christ, but yet both have their efficacy—Christ as the meritorious cause, and the Spirit as the applying cause. The Spirit discovers the state of bondage we are in by nature, and it discovers withal a more excellent condition; and as it discovers, so likewise the Spirit of God brings us to this state, by working faith in that that Christ hath done for us. Christ hath freed us by his death from the curse of the law, from the wrath of God, from death and damnation, and the like. Now whatsoever Christ hath done the Spirit works faith, to make this our own by uniting us to Christ. When Christ and we are one, his sufferings are ours, and his victory is ours, all is ours. Then the Spirit persuading us of the love of God, and Christ redeeming us from that cursed slavery we were in, that Spirit, it works love in us, and other graces whereby the dominion of sin is broken more and more, and we are set at liberty by the Spirit.
现在这种自由是由基督创造的，并由圣灵应用。基督所作的，他通过他的圣灵使我们拥有，圣灵从基督那里得到一切。正如基督通过圣灵所做的一切，圣灵也从基督那里得到一切。它所有的安慰都来自于基督，来自于基督的根据和教义，但两者都有其功效——基督作为应得的原因，圣灵作为应用的原因。圣灵揭示了我们在本性中所处的奴役状态，并同时揭示了一种更优越的状态；正如它揭示的那样，上帝的圣灵通过使我们相信基督为我们所做的事情，将我们带到这种状态。基督通过他的死亡使我们摆脱了律法的咒诅、上帝的愤怒、死亡和永恒的刑罚等。现在，无论基督做了什么，圣灵都通过信仰的工作，使我们与基督合而为一，使这成为我们自己的。当基督和我们合而为一时，他的受苦就是我们的，他的胜利就是我们的，一切都是我们的。 然后，圣灵使我们相信上帝的爱，基督将我们从那可憎的奴役中赎回，那圣灵在我们内心中产生爱和其他恩典，从而越来越打破罪的统治，我们被圣灵释放。

Now the Spirit doth not work liberty properly originally, but Christ is the grand redeemer. But Christ redeemeth two ways.
现在圣灵并非最初正确地行使自由，而基督是伟大的救赎者。但基督有两种救赎方式。

All whom Christ redeems he frees
凡基督救赎的人他都释放

First, He redeems us by paying the price, and so he only* redeemeth, for he paid the price to divine justice. We are in bondage to the wrath of God under his justice; and so there must be satisfaction to justice before we can be free.
首先，他通过支付代价来赎回我们，因此他只是赎回，因为他向神的公义支付了代价。我们被束缚在神的公义下的愤怒之中；因此，在我们能够自由之前，必须对公义进行满足。

Then, secondly, We are in bondage to Satan, as God's executioner and jailor. Now from him we are freed by strong hand. So Christ freeth us by his Holy Spirit, working such graces in us as makes us see the loathsomeness of that bondage; working likewise grace in us to be in love with a better condition, that the Spirit discovers to us. So that the Spirit brings us out by discovery and by power. All that Christ freeth by virtue of redemption, paying the price for, all those he frees likewise by his Spirit, discovering to them their bondage, and the blessed condition whereunto they are to be brought to a state of freedom, which freedom he perfects by little and little, till he bring them to a glorious freedom in heaven.
然后，第二点，我们受到撒旦的束缚，作为上帝的执行者和监狱长。现在我们被强大的力量从他那里解脱出来。所以基督通过他的圣灵释放我们，使我们看到那束缚的可憎之处；也在我们心中产生了对更好状态的爱，这是圣灵向我们展示的。所以圣灵通过启示和能力将我们带出来。基督通过赎回的力量释放的一切，他也通过他的圣灵释放，向他们揭示他们的束缚和他们将要达到的自由的祝福状态，他逐渐完善他们的自由，直到将他们带到天堂的荣耀自由。

And the reason of this,—that where Christ doth free by way of redemption, to die and satisfy God's justice for any, to those he gives his Spirit, by which Spirit they are set at liberty—the reasons are manifold. To name one or two.
这是因为基督通过救赎的方式使人得到自由，为了死亡并满足上帝对任何人的公正要求，他赐予他的圣灵，通过这个圣灵，他们得到了自由。原因有很多。举个例子。

[1.] Christ doth save all that he doth save answerable to the nature of the party saved. He saves them as reasonable persons, for he saves us that he may make us friends. He saves us as men, and redeems us as men. He doth not only pay a price for us as we buy a thing that is dead, but likewise he frees us, so as we may understand to what, and by whom we are freed, and what condition we are freed from. Therefore there must be a Spirit joined with the work of Christ, to inform us thoroughly, being creatures fit to be informed.
[1.] 基督拯救所有符合被拯救者的本性的人。他拯救我们作为理性的个体，因为他拯救我们是为了使我们成为朋友。他拯救我们作为人，也赎回我们作为人。他不仅为我们付出代价，就像我们购买一件已经死亡的东西，而且他也使我们自由，以便我们可以理解我们是被谁解救的，以及我们被解救出了什么样的境地。因此，必须有一个与基督的工作相结合的灵，来充分告知我们，作为合适被告知的创造物。

[2.] And God intending to come into covenant with us, that we may be friends with him, which is our glory and happiness, he acquaints us as friends with all the favours and blessings that he hath done for us. He acquaints us what misery he brings us out of, and what happiness he brings us unto, and what is our duty. This is the work of the Spirit, to shew us what he hath done for us, that we may be friends.
上帝意欲与我们建立契约，使我们与他成为朋友，这是我们的荣耀和幸福，他以朋友的身份告诉我们他为我们所做的一切恩惠和祝福。他告诉我们他将我们从哪些苦难中拯救出来，将我们带到哪些幸福之中，以及我们的责任是什么。这是圣灵的工作，向我们展示他为我们所做的，以使我们成为朋友。

[3.] And then it is a ground to love God. God saveth us by a way of love in the covenant of grace. His desire is that we may love him again, and maintain love. Now how can this be, without the Spirit of God discover what God in Christ hath done for us? Therefore there must be the Spirit to shew to the eye of the soul, and to tell us, this Christ hath done for us.
然后，这是一个爱上帝的理由。上帝通过恩典的约定以爱的方式拯救我们。他希望我们能再次爱他，并保持爱。现在，如果没有上帝的灵向我们展示基督为我们所做的事情，这怎么可能呢？因此，必须有圣灵向灵魂的眼睛展示，并告诉我们，基督为我们所做的事情。

[4.] Then again there must be a fitting for heaven, for that glory that God intends us in election. Now this fitting must be altogether by the Spirit. The same Spirit that sanctified Christ in the womb, the same Spirit that anointed Christ, anoints all those that are Christ's, that they may be fit for so glorious a head. So there must be the Spirit as well as Christ in the work of redemption and liberty.
再说，天堂必须有一个适合的地方，为了神在选举中给予我们的荣耀。现在，这个适合必须完全由圣灵完成。同样的圣灵使基督在母腹中成圣，同样的圣灵膏抹了基督，也膏抹了所有属基督的人，使他们适合如此荣耀的头。所以，在救赎和自由的工作中，必须有圣灵和基督。

Now this Spirit of God doth set us at liberty, in all the course and whole carriage of salvation, from the beginning to the end.
现在，上帝的圣灵使我们在救赎的始终过程中得以自由。

He sets us at liberty at the first in calling us.

He sets us at liberty when we are justified.
当我们被称义时，他使我们自由。

No benefit by Christ without union
没有与基督的联合就没有好处

He sets us at liberty when be sanctifieth us.
当他使我们成圣时，他使我们自由。

And he sets us then at liberty fully in glorification.

First of all, the Spirit of God is a Spirit of liberty, when we are first called powerfully and effectually. For living in the church sets us not at liberty, unless the Spirit stir us up to answer a divine call. 'For many are called but few are chosen,' Mat. 20:16. In the church there is Hagar and Ishmael as well as Isaac. There are hypocrites as well as sound Christians. There is outward baptism as well as inward. There is outward circumcision of the flesh as well as inward of the spirit. A man may have all these outward privileges, and yet notwithstanding be a slave in the bosom of the church; for Ishmael was a bond-slave though he were in the house of Abraham. Therefore the first beginning of spiritual liberty is, (1.) When the Spirit of God in the ordinances, in the means of salvation, stirs up the heart to answer God's call as it were. When we are exhorted to believe and repent, the Spirit gives power to echo to God, 'Lord, I believe; help thou my unbelief,' Mark 9:24. Lord, I repent, and desire to repent more and more. When the Spirit of God in the ordinance saith, 'Seek my face, Thy face, Lord, will I seek,' Ps. 27:8. Be thou mine, Lord, and I will be thine. This spiritual echo and answer of the soul comes from the Spirit of God in calling, and it is the first degree of liberty.
首先，上帝的灵是自由的灵，当我们第一次被有力地和有效地呼召时。在教会中生活并不使我们自由，除非圣灵激励我们回应神的呼召。如经文所说：“被召的人多，选上的人少。”（马太福音 20:16）在教会中，除了以撒，还有夏甲和以实玛利。除了真正的基督徒，还有伪君子。除了内在的洗礼，还有外在的洗礼。除了内在的心灵割礼，还有外在的肉体割礼。一个人可能拥有所有这些外在的特权，但仍然在教会的怀抱中成为奴隶；因为以实玛利虽然在亚伯拉罕的家中，却是一个奴隶。因此，属灵自由的第一个开始是，（1）当上帝的灵在圣礼中，在救恩的途径中，激励人心回应上帝的呼召。当我们被劝告相信和悔改时，圣灵赋予力量回应上帝：“主啊，我信；请你帮助我不信。”（马可福音 9:24）主啊，我悔改，并渴望越来越悔改。当上帝的灵在圣礼中说：“你们当寻求我的面。”（诗篇 27:8）主啊，我要寻求你的面。愿你属于我，我愿属于你。 这种灵魂的精神回响和回应来自上帝的灵，是自由的第一层次。

(2.) Now this answer of the soul, by the power of the Spirit, overpowering our corruptions, is together with the obedience of the inward man to go out. For man answereth the call, not only by the speech of the heart, Lord, I do it; but he doth it indeed. Therefore when by the power of the Spirit we come out of the world and out of our corruptions, and walk more freely in the ways of God, then we are set at spiritual liberty. Now the Spirit doth all this. For if it were not the Spirit that persuaded the soul, when the minister speaks, alas! all ministerial persuasions are to no purpose. If the Spirit do not stir up the soul to answer, all speech is to no purpose from men. But this the Spirit doth. In the first place he openeth the eyes with spiritual eye-salve to see our natural bondage; he openeth our eyes to see, I must come out of this condition if I will be saved, of necessity, or else I am miserable for ever. And it is enough for the soul of a miserable man if he be convinced to see his misery and bondage, what he is by nature; for let us be convinced of that once, and all the rest of the links of the golden chain of salvation will follow. Let a man be convinced that he is as the Scripture saith he is, and as hereafter he shall find to his cost, you shall not need to bid him come out of his conversation and condition, and worldly course that he is in. All this will follow where there is conviction of spirit. Therefore the first work of the Spirit in spiritual liberty is to convince us of sin and misery; and then to work, as I said, an answer of the soul, and an obedience of the whole man. This I will not be long in, being a clear point.
（2）现在，灵魂的这个回答，凭借圣灵的力量，战胜了我们的败坏，与内心的顺服一起出现。因为人不仅通过内心的言语回答主说：“主啊，我会做。”而且他确实去做了。所以，当我们凭借圣灵的力量走出世界和败坏，更加自由地行在神的道路上时，我们就得到了属灵的自由。现在，这一切都是圣灵所做的。因为如果不是圣灵说服了灵魂，当传道人讲话时，唉！所有传道的说服都是无用的。如果圣灵不激发灵魂回答，人类的言语也是无用的。但是圣灵确实做到了这一点。首先，他用属灵的眼药水打开我们的眼睛，看到我们的自然束缚；他打开我们的眼睛看到，如果我要得救，我必须走出这种状态，这是必然的，否则我将永远不幸。对于一个可怜人的灵魂来说，如果他被说服看到自己的痛苦和束缚，看到他在本性上是什么样子，那就足够了；因为让我们一次被说服，看到自己的本性，救恩的金链的所有其他环节都会随之而来。 让一个人相信他是如经文所说的那样，以及他将来会付出代价，你就不需要告诉他离开他所处的言行和状态，以及他所追求的世俗生活方式。当精神被确信时，所有这些都会随之而来。因此，灵性自由中灵魂的第一项工作是使我们确信罪恶和痛苦；然后，如我所说，使灵魂得到回应，整个人服从。这一点我不会多说，因为它是明确的。

Second, 'Where the Spirit is, there is liberty.' Again, in matter of justification there is a liberty and freedom of conscience from sin and the curse of sin, and all the danger that follows upon sin, by the Spirit.
第二，"灵在哪里，自由就在哪里。"同样，在辩解的事上，有一种来自罪恶和罪恶的诅咒以及随之而来的所有危险的良心自由和自由，这是通过圣灵实现的。

Obj. But you will say, the liberty of justification is wrought by Christ; we are justified by the obedience of Christ; and the righteousness of Christ is imputed to us.
但你会说，称义的自由是基督所完成的；我们是因基督的顺从而被称义；基督的义被归于我们。

Ans. It is true Christ is our righteousness. But what is that to us except we have something to put it on? Except we be united to Christ, what good have we by Christ if Christ be not ours? If there be not a spiritual marriage, what benefit have we by him if we have not him to pay our debt? For his riches to be ours, and our debt to be his, there must be a union first. Now this union is wrought by the Spirit. It is begun in effectual calling. From this union there comes to be a change; his righteousness is mine, as if I had obeyed and done it by myself; and my debts and sins are his. This is by the Spirit, because the union between Christ and me is by the Spirit. For whatsoever Christ hath done, it is nothing to me till there be a union. And then freedom is by the Spirit likewise, because the Spirit of God works faith in me, not only to unite and knit me to Christ, but faith to persuade me that Christ is mine, and that all his is mine, and that my debts are his. This supernatural hand of faith the Spirit works to lay hold upon Christ, and then to persuade me. For the Spirit is a lightsome thing, and together with the graces it tells me the graces it works. As reason, besides reason, it tells me that I use reason when I do. It hath a reflex act. So the Spirit of Christ it hath a reflex act upon itself; for, being above reason, it doth not only lay hold upon Christ, it doth not only do the work, but it tells me that I do so when I do. Therefore it not only tells me that Christ is mine when I believe, but it assures me that I do believe. It carries a light of its own. I know the light by the light, and reason by reason, and faith by faith, together with the reflex act joining with it. So that the reflex act joining with it, the Spirit is the cause of liberty in justification in that respect, as it is a means of union, whereupon there is a passage of all that is Christ's to be mine, and mine to be Christ's. And likewise it assures me that I do believe, when I do believe without error. For the Spirit is given me to know the things that I have by Christ, not only to know the privileges by Christ, but the graces of Christ.
答：基督确实是我们的义。但如果我们没有什么可以依靠的话，这对我们有什么意义呢？如果我们与基督没有联合，那么基督对我们有什么好处呢？如果没有属灵的婚姻，如果我们没有他来偿还我们的债务，我们又能从他那里得到什么好处呢？要使他的财富成为我们的，我们的债务成为他的，首先必须有一个联合。现在，这个联合是由圣灵完成的。它始于有效的呼召。从这个联合中产生了一个变化；他的义就是我的，就好像我自己遵守和完成了它一样；而我的债务和罪恶就成了他的。这是由圣灵完成的，因为基督和我之间的联合是由圣灵完成的。因为无论基督做了什么，如果没有联合，对我来说都没有意义。然后，自由也是由圣灵完成的，因为上帝的灵在我里面运行信心，不仅将我与基督联合在一起，而且使我相信基督是我的，他的一切都是我的，我的债务是他的。圣灵通过信心这种超自然的手段，使我抓住基督，然后说服我。因为圣灵是一个光明的存在，与恩典一起，它告诉我它所运行的恩典。 因为理性，除了理性之外，它告诉我在我行动时我使用了理性。它有一个反射作用。所以基督的灵在自己身上也有一个反射作用；因为它超越了理性，它不仅仅抓住了基督，不仅仅完成了工作，而且在我行动时告诉我我这样做。因此，它不仅告诉我当我相信时基督是我的，而且确保我确实相信。它有自己的光。我通过光认识光，通过理性认识理性，通过信仰认识信仰，以及与之相结合的反射作用。因此，与之相结合的反射作用，灵在辩护中是自由的原因，因为它是一种联合的手段，通过它，基督所有的一切都成为我的，我的一切都成为基督的。同样，当我没有错误地相信时，它也确保我确实相信。因为灵被赐予我，使我认识我在基督里所拥有的事物，不仅是认识基督的特权，而且是认识基督的恩典。

And, beloved, unless the Spirit should do it, it would never be done; for the soul of man is so full of terrors and fears and jealousies, that except the Spirit of God witness to my spirit, that God is reconciled in Christ, and that Christ's righteousness is mine, I could never be persuaded of it. For the soul it alway thinks God is holiness itself, and I am a mass of sin. What reason have I to think that God will be so favourable to such a wretch, to such a lump of sin as I am, were it not that God the Son hath satisfied God the Father? God hath satisfied God; and the Spirit certifies my conscience. So the Spirit, that searcheth the deep things of God, that knows what love is in the breast of God, and therefore he searcheth the heart, he searcheth the heart of God, and he searcheth my spirit. Except the Spirit should tell me that God the Son hath satisfied (and God the Father will accept of the satisfaction of God the Son), I should never believe it. Therefore God must stablish the heart in a gracious liberty of justification, as well as that God the Son hath wrought it.
亲爱的，如果不是圣灵做这件事，它永远不会完成；因为人的灵魂充满了恐惧、担忧和嫉妒，除非上帝的灵与我的灵同证，上帝在基督里与我和解，基督的义就是我的，否则我永远无法相信。因为灵魂总是认为上帝是圣洁的，而我是罪恶的一团。我有什么理由相信上帝会对如此卑微、如此罪恶的我如此宽容呢？难道不是因为上帝之子已经满足了上帝之父吗？上帝已经满足了上帝；圣灵证明了我的良心。所以，那深入探索上帝深奥事物的圣灵，知道上帝内心的爱，因此他搜索上帝的心，也搜索我的灵魂。除非圣灵告诉我上帝之子已经满足（上帝之父将接受上帝之子的满足），我永远不会相信。因此，上帝必须使心灵在恩典的称义自由中坚定，就像上帝之子所成就的一样。

It is no wonder that men of great parts without grace are full of terrors and despair; for the more parts and wit a man hath without the Spirit of God, the more he disputes against himself, and entangles himself with desperate thoughts. But when the Spirit is brought to speak peace to the soul in Christ, and makes the soul to cast itself on him for salvation, then God's Spirit is above the conscience. Though conscience be above all things else, yet God is above conscience, and can still the conscience; and the Spirit tells us that God the Father is reconciled by the death of God the Son. And when God witnesseth what God hath wrought, then conscience is at peace. Thus we see how the Spirit sets us at liberty in the great matter of justification.
没有什么奇怪的，那些没有恩典的才华横溢的人充满了恐惧和绝望；因为一个人拥有越多的才华和智慧，没有上帝的灵，他就越会与自己争论，陷入绝望的思绪中。但当圣灵在基督里对灵魂说出平安的话语，并使灵魂投靠他得救时，上帝的灵就超越了良心。虽然良心高于一切，但上帝高于良心，能平息良心；圣灵告诉我们，上帝父因上帝子的死而与我们和好。当上帝见证上帝所作的时候，良心就得到平安。这样，我们看到圣灵如何在辩称的重要问题上使我们得到自由。

Sanctification springs from justification
成圣源自称义

Third, So likewise in the matter of holy life, in the whole course of a holy life, 'where the Spirit of Christ is, there is liberty,' and freedom from the slavery of sin. For there the understanding is freed from the bondage of ignorance, and there the will is freed from the bondage of rebellion; there the affections likewise, and the whole inward and outward man is freed. But this liberty of holiness, inherent liberty, it doth spring from the liberty that we have by justification, by the righteousness of Christ, whereby we are perfectly righteous, and freed from all the title that Satan hath in us. We are freed from the curse of God, from the law, and enabled in a course of sanctification to go on from grace to grace. The Spirit of Christ comes after justification. For whom God gives forgiveness unto, he gives his Spirit to sanctify them. The same Spirit that assures me of the pardon of my sin, sanctifies my nature. Where the Spirit is of sanctification, it breaks the ruling power of sin. Before then the whole life is nothing but a continual sinning and offending of God; but now there is a gracious liberty of disposition, a largeness of heart which follows the liberty of condition. When a man is free in state and law from wrath, and from the sentence of damnation, then he hath a free and voluntary disposition wrought to serve God freely, without fear or constraint.
第三，同样地，在圣洁的生活中，在整个圣洁的生活过程中，“基督的灵在哪里，那里就有自由”，摆脱罪恶的奴役。因为在那里，理解摆脱了无知的束缚，意志摆脱了叛逆的束缚；在那里，感情也是如此，整个内心和外在的人都得到了自由。但这种圣洁的自由，固有的自由，它源于我们因基督的义得到的自由，我们完全正义，并摆脱了撒旦在我们身上的所有权利。我们从上帝的咒诅中解脱出来，从律法中解脱出来，并在成圣的过程中能够从恩典到恩典地前进。基督的灵在称义之后降临。因为上帝赐予谁宽恕，他就赐予他的灵来使他们成圣。同样的灵既然使我确信我的罪得到了赦免，也使我的本性成圣。圣洁的灵打破了罪的统治权。在此之前，整个生活只是不断犯罪和得罪上帝；但现在有了一种恩慈的自由心态，一种随着状况的自由。 当一个人在状态和法律上摆脱了愤怒和谴责的判决，那么他就拥有了一种自由和自愿的倾向，可以自由地、无畏无约束地为上帝服务。

When a man is under the bondage of the law, when he is under the fear, of death, being armed with a sting, whatsoever he doth he doth it with a slavish mind. Where the Spirit of God is, there is the spirit of adoption, the spirit of sons, which is a free spirit. The son doth not duties to his father out of constraint and fear, but out of nature. The Spirit alters our nature and disposition. It makes us sons, and then we do all freely. God doth enlarge the hearts of his children. They can deny themselves in a good work. They are 'zealous of good works.' It is the end of their redemption; as it is Tit. 2:14, 'We are redeemed to be a peculiar people, zealous of good works.' For then we have a base esteem of all things that hinder us from freeness in God's service, as worldliness, &c. What doth a Christian when he seeth his gracious liberty in Christ? The love of the world and worldly things, he is ready to part with all for the service of God. He is so free-hearted that he can part with life itself. Paul saith of himself, 'My life is not dear to me, so I may finish my course with joy,' Acts 20:24. As we see in the martyrs and others how free they were, even of their very blood.
当一个人受到法律的束缚时，当他害怕死亡时，他带着一种刺激，无论他做什么，都是出于奴性的心态。上帝的灵在哪里，就有领养的灵，儿子的灵，这是一种自由的灵。儿子不是出于约束和恐惧而对父亲尽义务，而是出于本性。圣灵改变了我们的本性和倾向。它使我们成为儿子，然后我们做一切都是自由的。上帝扩大了他儿女的心。他们可以在善行中克己。他们对善行充满热情。这是他们救赎的目的；正如提多书 2:14 所说，“我们被救赎成为特别的子民，热衷于善行。”因此，我们对一切妨碍我们在上帝的服侍中自由的事物，如世俗主义等，都有一个低贱的评价。当一个基督徒看到他在基督里的恩典自由时，他愿意为了上帝的服侍而放弃一切世俗和物质。他是如此慷慨大方，以至于可以舍弃生命本身。保罗论及自己时说，“我并不看为宝贵，只要能完成我的赛程，欢欢喜喜地完成。”（使徒行传 20:24）正如我们在殉道者和其他人身上看到的，他们甚至愿意舍弃自己的鲜血。

What shall we think of those therefore, that if we get anything of them, it must be as a sparkle out of the flint. Duties come from Christians as water out of a spring. They are natural, and not forced to issue, so far forth as they are spiritual.
我们对那些认为我们从他们那里得到的东西只能像火石中的火花一样微不足道的人应该怎么想呢？责任从基督徒那里流出来，就像水从泉源中涌出来一样。它们是自然而不是被迫的，只要它们是属灵的。

I confess that there is remainders of bondage where the Spirit sets at liberty; for there is a double principle in us, while we live in this world, of nature and grace. Therefore there will be a conflict in every holy duty. The flesh will draw back when the Spirit would be liberal. The flesh will say, Oh but I may want! When the Spirit would be most courageous, the flesh will say, But there is danger in it. So that there is nothing that we can do but it must be gotten out of the fire. We must resist. Yet notwithstanding here is liberty to do good, because here is a principle that resists the backwardness of the flesh.
我承认，在圣灵释放的地方仍然存在奴役的残余；因为在我们生活在这个世界上的时候，我们内心有着自然和恩典的双重原则。因此，在每一个圣洁的职责中都会有冲突。当圣灵要慷慨时，肉体会退缩。肉体会说，哦，但是我可能会需要！当圣灵最勇敢时，肉体会说，但是这很危险。所以我们所能做的就是从火中获得。我们必须抵抗。然而，尽管如此，我们仍然有自由去行善，因为在这里有一个原则来抵制肉体的倦怠。

In a wicked man there is nothing but flesh, and therefore there is no resistance. And we must understand the nature of this spiritual liberty in sanctification. It is not a liberty freeing us altogether from conflict, and deadness, and dulness, and the like; but it is a liberty enabling us to combat, not freeing us from combat. It is a liberty to fight the battles of the Lord against our own corruptions, not freeing us from it. That is the liberty of glory in heaven, when there shall be no enemy within or without.
在一个邪恶的人身上，除了肉体之外没有任何东西，因此没有抵抗力。我们必须理解在成圣中这种属灵自由的本质。这不是完全使我们摆脱冲突、死气沉沉、迟钝等的自由；而是使我们能够与之战斗的自由，而不是使我们摆脱战斗。这是一种与我们自身的败坏作战的自由，而不是使我们摆脱它。那是在天堂中的荣耀自由，那时将没有内外的敌人。

Therefore let not Christians be discouraged with the backwardness and untowardness of the flesh, to good duties. If we have a principle in us to fight against it, to enable us to fight against our corruptions, and to get good duties out of it in spite of it, it is an argument of a new nature. God will perfect his own beginnings, and subdue the flesh more and more, by the power of his Spirit. We see our blessed Saviour, what a sweet excuse he makes for his disciples when they were dead-hearted and drowsy, when they should have comforted him in the garden: Oh, saith he, 'the spirit is willing, but the flesh is weak,' Mat. 26:41.
因此，基督徒不应因肉体的迟缓和不合作而感到沮丧，以致无法履行善行。如果我们内心有一个原则来与之抗争，使我们能够克服我们的堕落，并在不顾它的情况下完成善行，那就是新性情的证明。上帝将完善他自己的开始，并通过他的圣灵的力量越来越征服肉体。我们看到我们可赞美的救主，在门徒们心灵死寂和昏昏欲睡时，当他们本应在园中安慰他时，他却为他们找了一个甜蜜的借口：哦，他说，“心灵愿意，然而肉体软弱”，马太福音 26:41。

Indeed, there is a double hindrance in God's people when they are about holy duties, sometimes from their very mould and nature, considered not as corrupted; the very mould without the consideration.
事实上，当神的子民从事圣洁的职责时，确实存在着双重阻碍，有时来自于他们的本性和天性，不考虑其腐败；仅仅考虑本性而不考虑腐败。

And then consider it as it is made more heavy and dull by the flesh, and corruptions in them, as there be invincible infirmities and weaknesses in nature. Sometimes deadness, after labour and expense of spirits, creeps in invincibly, that a man cannot overcome those necessities of nature. So that 'the spirit may be willing, and the flesh weak;' the flesh without any great corruption. God looks upon our necessities; as the father saith, Free me from my necessities (a). As we see, Christ made an excuse for them. It was not so much corruption, though that were an ingredient in it, as nature in itself. Christ saw a great deal of gold in the ere, therefore we see how he excuseth them. Therefore when we are dull, let us strive. Christ is ready to make excuse for us, if our hearts be right: 'The spirit is willing, but the flesh is weak.' I speak this for the comfort of the best sort of Christians, that think they are not set at liberty by the Spirit, because they find some heaviness and dulness in good duties. As I said, there is sin in us while we live here, but it reigns not. After a man hath the Spirit of Christ, the Spirit of Christ maintains a perpetual combat and conflict against sin. It could subdue sin all at once if God saw it good; but God will humble us while we live here, and exercise us with spiritual conflicts. Therefore God sees it sufficient to bring us to heaven, to set up a combat in us, that we are able by the help of the Spirit to fight God's battles against the flesh. So that the dominion of sin may be broken in us, and excellently, saith Paul, Rom. 8:2, 'The law of the spirit of life in Christ Jesus hath freed me from the law of sin and of death.' The law of the Spirit of life, that is, the commanding power of the Spirit of Christ, that commands as a law in the hearts of God's people, it frees us from the law, that is, from the commanding power of sin and death. So that the dominion and tyranny of sin is broken by the Spirit of Christ, and so we are set at a gracious liberty. In some respects we are under grace, therefore sin shall not have dominion over us, as the apostle speaks.
然后考虑到肉体的沉重和迟钝，以及其中的腐败和无法克服的弱点，因为自然界中存在着无法克服的疾病和弱点。有时候，经过劳累和消耗精力后，无法克服自然需求的麻木感会无法抵挡地蔓延开来。所以，“心灵愿意，肉体软弱”；肉体并没有太大的腐败。上帝看到我们的需求；正如父亲所说，解救我脱离我的需求（a）。正如我们所见，基督为他们找了个借口。这不是那么多的腐败，尽管那是其中的一个成分，而是本质上的自然。基督看到了很多黄金在那里，因此我们看到他如何为他们找借口。所以当我们感到迟钝时，让我们努力。如果我们的心是正确的，基督会为我们找借口：“心灵愿意，肉体软弱。”我说这话是为了安慰那些认为自己没有被圣灵释放的最好的基督徒，因为他们在善行中感到一些沉重和迟钝。正如我所说，我们在这里生活时有罪，但它没有统治。 一个人得了基督的灵之后，基督的灵就会与罪恶进行永恒的战斗和冲突。如果上帝认为合适，它可以一次性征服罪恶；但上帝会在我们在世时使我们谦卑，并让我们经历属灵的冲突。因此，上帝认为让我们进入天堂就足够了，他在我们内心中设立了一场战斗，我们能够在圣灵的帮助下与肉体进行战斗。这样，罪恶的统治就会在我们身上被打破，正如保罗在罗马书 8:2 中所说：“因为赐生命圣灵的律在基督耶稣里释放了我，使我脱离了罪恶和死亡的律。”生命圣灵的律，也就是基督的灵的命令权力，在神的子民的心中作为一种律法命令，它使我们从罪恶和死亡的命令权力中解脱出来。因此，基督的灵打破了罪恶的统治和暴政，使我们得到了恩典的自由。在某些方面，我们是在恩典之下，因此罪恶不会统治我们，正如使徒所说。

Christians rule their lusts
基督徒掌控自己的欲望

Again, by the Spirit of Christ in sanctification we are made kings, to rule over our own lusts in some measure; not kings to be freed altogether from them, but kings to strive against them. It is a liberty to fight, and in fighting to overcome at last. When the Israelites had a promise that God would give their enemies into their hands, the meaning was not that he would give them without fighting a blow, but I will give them into your hands. You shall fight; and be of good comfort, in fighting you shall overcome. So this liberty of sanctification, it is not a liberty that we should have no combat with our corruptions, but a gracious liberty to keep them under, till by subduing them by little and little, we get a perfect victory. What greater encouragement can a man have to fight against his enemy, than when he is sure of the victory before he fights, of final victory! You see then how the Spirit brings a liberty into the soul. It brings us out of that cursed kingdom of Satan and sin. It brings us out of the curse of God and the law in justification; and it brings us from the dominion and tyranny of sin, by a spirit of sanctification.
再次，通过基督的圣灵在成圣中，我们被立为君王，以在某种程度上统治我们自己的欲望；不是为了完全摆脱它们而成为君王，而是为了与它们斗争。这是一种战斗的自由，通过战斗最终取得胜利。当以色列人得到上帝会把他们的敌人交在他们手中的应许时，意思并不是说他们会毫不费力地得到胜利，而是我会把他们交在你们手中。你们要战斗；在战斗中要坚定勇敢，你们必定会战胜。所以，这种成圣的自由，并不是说我们不应该与我们的败坏作斗争，而是一种优雅的自由，将它们压制住，直到逐渐征服它们，获得完全的胜利。一个人在与敌人作战时，有什么比在战斗之前就确信自己会获得胜利，最终胜利的鼓励更大呢！你们看到了，圣灵如何给灵魂带来自由。它将我们从撒旦和罪恶的可恶王国中解救出来。它将我们从上帝和律法的咒诅中解救出来，在称义中；并且通过成圣的灵，将我们从罪恶的统治和暴政中解救出来。

But this is not all that is in liberty; for the Spirit doth not only free us from all that is ill, from sin, but from that that follows it. There is some ill that follows, as fear and terrors of conscience, &c. They follow sin and death and wrath, and such like, the subjection to these. Now, where the Spirit of God is, it frees from the ill consequents, from the tail that follows sin. Where the Spirit is, it frees us from fear; for the same Spirit that tells us in justification that God is appeased, the same Spirit frees us from the fear of damnation and death and judgment; from the terrors of an evil conscience. Being 'sprinkled with the blood of Christ,' 1 Pet. 1:2, we are freed from fear.
但这还不是自由的全部；因为圣灵不仅使我们摆脱一切邪恶，摆脱罪恶，还使我们摆脱随之而来的一切。有一些邪恶随之而来，比如恐惧和良心的恐怖等等。它们随着罪恶、死亡、愤怒等等而来，以及对这些的屈服。现在，上帝的灵在哪里，它就使我们摆脱邪恶的后果，摆脱罪恶之后的尾巴。上帝的灵在哪里，它使我们摆脱恐惧；因为同样的灵在称义时告诉我们上帝已经被平息，同样的灵使我们摆脱了对永远的刑罚、死亡和审判的恐惧；使我们摆脱了邪恶良心的恐怖。我们被基督的血洒净了，彼得前书 1:2，我们就摆脱了恐惧。

And it frees not only from the fear of ill things, but it shews immunity and freedom to good. Liberty implies here two things: a freedom from ill, from a cursed condition, and likewise a liberty to a better; a liberty from ill, and to good. We must take it in the just latitude, because the benefits of Christ are complete, not only privative but positive; not only to free us from ill, but to confer all good to us, as much as our nature is capable of. As much as these souls of ours are capable of, they shall be made free and glorious and happy in heaven, God will leave no part of the soul unfilled, no corner of the soul empty. By little and little he doeth it, as we shall see in the next verse. When we are called out of Satan's kingdom we are not only called out of that cursed state, but we are made free of a better kingdom; we are made the members of Christ; we are enfranchised. And so in justification we are not only freed from damnation, from the justice and wrath of God, but likewise we can implead* our righteousness whereby we have title to heaven, which is a blessed privilege and prerogative. We are not only free from the curse of the law, but likewise we have other gracious prerogatives and privileges. We are not only freed from the dominion of sin, but we are likewise set at liberty by the Spirit to do that that is good. We have a voluntary free spirit to serve God with as great cheerfulness as we served our lusts before; and as we are freed from the rigour and curse of the law, so we have prerogatives to good answerable. We are now by the Spirit set at liberty to delight in the law, to make the law our counsellor, to make the word of God our counsellor. That that terrified and affrighted us before, now it is our direction. Even as he that was a severe schoolmaster to one in his under years, after, when he comes to years, becomes a wise tutor to guide and direct him; so the law that terrified and whipped us when we were in bondage, till we be in Christ,—it scares us to Christ,—that law after comes to be a tutor, to tell us this we shall do, to counsel us, and say this is the best way; and we come to delight in those truths, when they are discovered to us in the inward man. And the more we know, the more we would know, because we would please God every day better. So that besides freedom from that that is ill, and the consequents of ill, there is a blessed immunity and prerogative and privilege. That is meant here by liberty.
它不仅使人摆脱对不幸事物的恐惧，而且展示了对善的免疫和自由。自由在这里意味着两件事：从不幸中的自由，从被诅咒的状态中的自由，以及向更好的自由；从不幸中的自由，以及向善的自由。我们必须以正确的广度来理解它，因为基督的恩惠是完整的，不仅是剥夺性的，而且是积极的；不仅要使我们摆脱不幸，还要赐予我们所有善的东西，尽可能多地符合我们的本性。我们的灵魂所能承受的，它们将在天堂中得到自由、荣耀和幸福，上帝不会让灵魂的任何部分空虚，不会让灵魂的任何角落空荡。他逐渐地这样做，正如我们将在下一节中看到的。当我们被召出撒旦的王国时，我们不仅被召出那被诅咒的状态，而且我们被赋予更好的王国的自由；我们成为基督的肢体；我们被解放了。因此，在称义中，我们不仅从定罪、从上帝的公义和愤怒中解脱出来，而且我们可以主张我们的义，从而拥有进入天堂的权利，这是一种有福的特权和特殊权力。 我们不仅摆脱了律法的诅咒，而且还拥有其他恩典的特权和优待。我们不仅从罪的统治中解脱出来，而且也被圣灵释放，去行善。我们有一个自愿的自由精神，像以前追求私欲一样，愉快地事奉上帝；我们不仅从严苛和律法的诅咒中解脱出来，而且也有相应的善的特权。现在，我们被圣灵释放，可以喜悦律法，将律法作为我们的顾问，将上帝的话语作为我们的指导。以前吓唬和惊吓我们的东西，现在成为我们的指引。就像一个在年幼时严厉的教师，在成年后成为智慧的导师来引导和指导他一样；当我们在基督里，从束缚中解脱出来之后，那律法成为我们的导师，告诉我们应该怎么做，给予我们建议，告诉我们这是最好的方式；当这些真理在我们内心被揭示出来时，我们开始喜欢它们。我们越是了解，就越想要了解，因为我们希望每天都更加取悦上帝。 除了摆脱疾病及其后果的自由之外，还有一种幸福的豁免、特权和优势。这就是这里所指的自由。

For God's works are complete. We must know when he delivers from ill he advanceth to good. His works are full works always. He doth not things by halves. Therefore we have through Christ, and by the Spirit, not only freedom from that that is ill, but advancement to all that is comfortable and graciously good.
上帝的作为是完整的。我们必须知道，当他从病痛中解救我们时，他会使我们进入美好的境地。他的作为总是完整的。他不做半途而废的事情。因此，我们通过基督，并借着圣灵，不仅摆脱了那些不好的事情，而且还得到了一切舒适和恩慈的好处。

And one thing give me leave to touch, which though it be more subtle, yet it is useful, that the text puts me to speak of. 'Where the Spirit of God is, there is liberty' of the inward man, liberty of judgment, and liberty of will. Where the Spirit of God is not, there is no liberty, no free will. A little to touch upon that.
上帝的灵在哪里，那里就有内心的自由，判断的自由和意志的自由。上帝的灵不在的地方，就没有自由，没有自由意志。稍微提及一下这一点。

That which we call free will, it is either taken for a natural power and endowment that God hath put upon the soul, and so the will is alway free in earth and in hell. The devil's will is free so, free to evil. There is the natural freedom; for freedom it is a dowry upon the will, invested upon the will, that God never takes from it. To do it freely, that is, upon reason that it sees, be it good or evil, so I mean not freedom; but I take freedom for ability and strength to that that is good. For any liberty and ability to that that is good is only from the Spirit; and the defence of Luther's and others (b), that wrote of this freedom, is sound and good, that the will of man is slavish altogether, without the Spirit of God. 'Where the Spirit is there is liberty:' liberty as it is taken for power and ability to do good. In a word, there is alway a liberty of the subject, of the person; a liberty of the understanding, but not of the object, to this or to that thing. A liberty to supernatural objects comes from supernatural principles. Nothing moves above its own sphere; nothing is acted above its own activity, that God hath put into it. Now a natural man can do nothing but naturally; for nothing can work above itself, by its own strength, no more than a beast can work according to the principles of a man. Therefore the soul of man hath no liberty at all to that which is spiritually good, without a supernatural principle, that raiseth it above itself, and puts it into the rank of supernatural things.
我们所称之为自由意志，要么被视为上帝赋予灵魂的一种天赋和能力，因此意志在地上和地狱中始终是自由的。魔鬼的意志也是自由的，自由于邪恶。这是自然的自由；因为自由是赋予意志的一种财产，上帝从未夺走它。自由地去做，也就是根据它所看到的理由，无论是善还是恶，所以我并不是指自由；但我认为自由是指能力和力量去做好事。因为任何对善行的自由和能力只来自圣灵；而路德和其他写过这种自由的人的辩护是正确而好的，他们认为人的意志完全是奴隶的，没有上帝的圣灵。"有圣灵的地方就有自由"：自由是指能力和能够做好事。总之，主体、个人总是有自由的；理解的自由也是如此，但对于这个或那个事物的自由却不是如此。对超自然对象的自由来自超自然的原则。没有什么东西能超越自己的领域；没有什么东西能超越自己的活动，这是上帝赋予它的。 现在，一个自然人只能按照自然的方式行事；因为没有什么能够凭借自身的力量超越自己，就像兽类不能按照人类的原则行事一样。因此，人的灵魂没有任何自由去追求属灵的善，除非有一个超自然的原则将其提升到超自然的层次。

First, The Spirit of God puts a new life into the soul of a man; and then when he hath done that, it preserves that life against all opposition; and together with preserving that life, it applies that inward life and power it hath put into it to particular works. For when we have a new life, yet we cannot do particular actions without the exciting power of the Spirit of God. The Spirit stirs up to every particular thing, when the soul would be quiet of itself. The moving comes from the Spirit of God. As every particular moving in the body comes from the soul, so the Spirit it puts a new life, it applies that life, it applies the soul to every action. Where the Spirit of God therefore is not, there is no liberty to any supernatural action; but 'where the Spirit of God is, there is liberty.' It follows both negatively and affirmatively. There is a liberty of will to that that is good. So then this riseth from hence, again, that where the Spirit of God is efficacious and effectual in his working, there it robs not the soul of liberty, but perfects that liberty.
首先，上帝的灵将新的生命注入人的灵魂中；然后，在完成这一点之后，它保护这种生命免受一切反对；并且在保护这种生命的同时，将内在的生命和力量应用于特定的工作。因为当我们拥有新的生命时，如果没有上帝的灵的激发力量，我们无法进行特定的行动。当灵魂本身想要安静时，灵魂会被上帝的灵激发到每一个特定的事情上。这种激动来自上帝的灵。正如身体中的每一个特定的动作都来自灵魂一样，上帝的灵注入了新的生命，将这种生命应用于灵魂的每一个行动。因此，如果没有上帝的灵，就没有任何超自然行动的自由；但是“上帝的灵在哪里，那里就有自由。”这个结论既是否定的，也是肯定的。对于善行，有一个意愿的自由。因此，这又从这里产生，上帝的灵在他的工作中是有效和有成效的，它不会剥夺灵魂的自由，而是完善了那种自由。

You have some divines, too many indeed, that hold that the Holy Ghost only works by way of persuasion upon the soul, and by way of moving, as it were, without; but he doth not enter into the soul, nor alter and change the soul; he doth not work upon the soul as an inward worker, but only as an outward entreater and persuader and allurer, propounding objects, and with objects persuasions and allurements. This is too shallow a conceit for so deep a business as this; for the Spirit works more deeply than so. It puts a new life into the soul; it takes away the stony heart and gives a fleshly heart, Ezek. 40:19. Those phrases of Scripture are too weighty to fasten such a shallow sense upon them, only as to entreat them to be converted, as a man would entreat a stone to be warm, and to come out of its place. He might entreat long enough. But the Spirit with that speech, it puts a new life and power, and then acts and stirs that power to all that is good.
你也有一些神学家，实际上太多了，他们认为圣灵只通过说服灵魂的方式工作，以及以某种外在的方式移动，但他并没有进入灵魂，也没有改变和改造灵魂；他不是作为内在的工作者来影响灵魂，而只是作为外在的劝说者和诱惑者，提出对象，并用对象的劝说和诱惑。这种观念对于如此深奥的事情来说太肤浅了；因为圣灵的工作更加深入。它给灵魂注入新的生命；它除去了石心，给予了肉心（以西结书 40:19）。圣经中的这些措辞太重要了，不能把这样肤浅的意义强加给它们，仅仅是劝说它们要转变，就像一个人劝说一块石头变暖和离开它的位置一样。他可能会劝说很久。但圣灵通过那番话，给予了新的生命和力量，然后激发和引导这种力量去做一切善事。

Obj. Oh, say they, which is their main objection, here is a prejudice to the liberty of the will! This is to overthrow the nature of man!
哦，他们说，这是他们的主要反对意见，这会损害意志的自由！这是颠覆人的本性！

Ans. Oh, by no means! This is no prejudice to the liberty of the will; for the Spirit of God is so wise an agent that he works upon the soul, preserving the principles of a man. It alters the judgment by presenting greater reasons, and further light than it saw before; and then it alters the will, that we will contrary to that we did before, by presenting to the will greater reasons to be good than ever it had to be ill before. Then the soul chooseth freely of its own will any thing, when it doth it upon discovery of light and reason, with advisement and reason. Then the soul doth things freely, when it doth them upon the designment of reason, when judgment tells me this is good. Now when the Spirit changeth the soul, it presents such strong reasons to come out of that cursed estate I am in, and to come to the blessed estate in Christ, that the will presently follows that that the understanding presents as the chief good of all. Here the freedom is preserved, because the will is so stirred by the Holy Ghost, as that it stirs itself, being stirred by the Holy Ghost; and upon this ground it sees a better good. So that grace takes not away liberty. No; it stablisheth liberty. Though we hold that in effectual grace the Spirit of God works upon the soul throughly, yet notwithstanding we preserve liberty, because we say that the soul works of its own principles, notwithstanding grace; because the Spirit of God acts and leads the soul according to the nature of the soul. The Spirit of God preserves things in the manner of doing of things. It is the manner of doing of the reasonable creature, to do things freely. Therefore the Spirit working upon the soul, it preserves that modus, though it work effectually upon the soul; and the more effectually it works upon the soul, the more* the soul is; because it seeth reason to do good. Therefore the more we give to the Spirit in the question of grace and nature, the more we stablish liberty, and prejudice it not. Where these three or four rules are observed, there liberty is preserved, though there be a mighty working of the Holy Spirit; as,
答：绝对不是！这并不损害意志的自由；因为上帝的灵是如此智慧的工作者，他在灵魂上工作，保持人的原则。它通过提供更大的理由和更多的光明来改变判断，然后改变意愿，通过提供比以前更好的理由来选择与以前相反的事情。然后，灵魂在发现光明和理由的情况下，自由地选择任何事情，经过考虑和理性。当判断告诉我这是好的时，灵魂自由地做事情。现在，当圣灵改变灵魂时，它提出了如此强烈的理由，要摆脱我所处的可悲状态，来到基督的祝福状态，以至于意愿立即追随理解所呈现的一切最好的东西。在这里，自由得到了保留，因为意愿被圣灵激发，它自己被圣灵激发；基于这个基础，它看到了更好的好处。所以恩典并没有剥夺自由。不，它确立了自由。 虽然我们认为在有效的恩典中，上帝的灵彻底地在灵魂上工作，但我们仍然保持自由，因为我们说灵魂在恩典之外也能自主行动；因为上帝的灵根据灵魂的本性来行动和引导灵魂。上帝的灵以事物的方式保护事物的方式。合理的生物做事是自由的方式。因此，上帝的灵在灵魂上工作时，保持了这种方式，尽管它对灵魂产生了有效的影响；而它对灵魂的影响越大，灵魂就越自由，因为它看到了做善事的理由。因此，在恩典和本性的问题上，我们越多地给予灵魂，我们就越能确立自由，并不损害它。只要遵守这三四条规则，自由就得以保留，即使圣灵的力量强大；

Four rules concerning the freedom of the Spirit
关于精神自由的四条规则

First, Where the will chooseth and makes choice, and inclines to a thing with the advisement of reason. Alway that must be, or else it is not a human action. Now when the Spirit of God sets the will at liberty, a man doth that he doth with full advisement of reason; for though God work upon the will, it is with enlightening of the understanding at the same time; and all grace in the will comes through the understanding, as all heat upon inferior things it comes with light. So that though heat cherish the earth, it comes with light. So all the work upon the soul is by the heat of the Spirit. But it comes from the light of the understanding. So the freedom of the soul is preserved, because it is with light.
首先，意愿选择并做出选择，并在理性的指导下倾向于某事。这总是如此，否则就不是人类的行为。当上帝的灵使意愿自由时，一个人会在充分理性的指导下做他所做的事情；因为虽然上帝在意愿上工作，但同时也是通过启迪理解；而所有的恩典都是通过理解来到意愿中的，就像所有对下级事物的热量都是伴随着光明而来的一样。所以虽然热量滋养大地，但它是伴随着光明而来的。所以对灵魂的所有工作都是由圣灵的热量完成的，但它来自理解的光明。因此，灵魂的自由得以保留，因为它是伴随着光明而来的。

Second; Again, where freedom is, there is a power to apprehend other things, as well as that it doth; to reason on both sides, I may do this or that. For that power to reason on both sides is proper to the soul alway. Now grace takes not away that power to reason on both sides; for when a man is set at liberty from the base slavery of ill to do good, he can reason with himself, I might have done this and that if I would be damned. So that the judgment is not bound to one thing only, but the judgment tells him he might have done otherwise if he would; but he sees he must do this if he will not be damned.
其次，自由存在的地方，就有能力理解其他事物，以及它本身；能够从两个方面进行推理，我可以做这个或那个。因为这种能力始终属于灵魂。现在，恩典并没有剥夺这种能力，因为当一个人从邪恶的低级奴役中获得自由去行善时，他可以与自己进行推理，如果我愿意，我本可以做这个或那个而被定罪。因此，判断并不仅仅局限于一件事，而是告诉他，如果他愿意，他本可以做出不同的选择；但他看到，如果他不想被定罪，他必须这样做。

Third; Again, where there is liberty and freedom, there is an enlargement to understand more things than one, or else there were no freedom; and though the soul be determined to choose one thing, and not many, yet of itself it hath power to choose many things. To make this clear a little: some creatures are confined to one thing, out of the narrowness of the parts they have; some are confined to one thing, out of the largeness of parts. These seem contrary, but thus I will give this instance to make it clear. The creature that is unreasonable* is alway confined to one manner of working, because they want understanding to work in a diverse manner. Birds make their nests and bees make their hives always after one manner, because of their narrowness, that they have not choice.
第三点；再次，有自由和自由的地方，就会有比一个事物更多的理解，否则就没有自由；虽然灵魂被决定选择一件事物，而不是许多事物，但它本身有能力选择许多事物。为了让这一点更清楚一点：有些生物由于它们的部分狭窄而被限制在一件事物上；有些生物由于它们的部分宽大而被限制在一件事物上。这些看起来是相反的，但我将给出这个例子来说明。不理性的生物总是被限制在一种工作方式上，因为它们缺乏以不同方式工作的理解能力。鸟儿总是按照一种方式筑巢，蜜蜂总是按照一种方式筑蜂巢，因为它们的狭窄，它们没有选择。

Now when the Spirit sets a man at liberty to holy things, he is confined to good; especiall[y] this is in heaven. This is out of largeness of understanding, apprehending many goods and many ills; and that good that he conceives to be the best good, out of a large understanding he is determined to that one. So that, though the Spirit of God take away as it were that present liberty that a man cannot do ill,—it will not suffer him to be so bad as he was,—yet it leaves him in a state of good, to do a multitude of good things. And then, though it confine him to a state of happiness, that he cannot will the contrary, yet here is no liberty taken away, because it is done out of strength of knowledge, not out of narrowness; because there is no more things for him to judge, but out of largeness, telling him this is the best of all, and carries all the soul after it. The glory of heaven robs not a man of his power.
现在，当圣灵使一个人自由地投入圣洁的事物时，他被限制在善良之中；尤其是在天堂中。这是因为他拥有广博的理解力，能够理解许多善与恶；而他所认为最好的善良，也是基于他广博的理解力而决定的。因此，尽管上帝的圣灵似乎夺走了一个人做恶的自由，不允许他变得像以前那样坏，但它让他处于善良的状态，可以做许多善事。然后，尽管它将他限制在幸福的状态中，不允许他意愿相反，但这里并没有夺走自由，因为这是出于知识的力量，而不是出于狭隘；因为他没有更多的事情需要判断，而是出于广博的理解，告诉他这是最好的，将整个灵魂带向它。天堂的荣耀并不剥夺一个人的力量。

What is the reason they are determined eternally to that that is good? Is it for want of understanding that the angels choose not ill? No! They know what ill is by speculation, but there is a strength of understanding to know that that is good; and the understanding, where it hath full light, it carries the will to choose. Therefore 'where the Spirit of the Lord is, there is liberty.' Notwithstanding all objections to the contrary, the Spirit takes not away, nay, it strengtheneth, the liberty of the soul. It is an idle objection and a great stay of many that are willing to be deceived, Oh if grace confine a man, determine him, as the word is, sway him one way perpetually, that he holds on to the end, and leaves him not at liberty to his will, this confining and swaying one way it is an abridging him of his liberty, &c. No. For it comes not from weakness of understanding, but from strength of understanding; and it is perfect liberty to do well. Therefore, on the contrary, it is so far from abridging the liberty of the soul that it cannot do ill, or that it cannot but persevere to do good, that it is the strength of liberty.
他们为什么决心永远追求善良呢？是因为缺乏理解力，天使们才选择不作恶吗？不！他们通过推测知道了什么是恶，但是他们有足够的理解力去认识什么是善，而当理解力得到充分的启示时，它会引导意愿去选择。因此，“主的灵在哪里，那里就有自由。”尽管有很多反对意见，但圣灵并没有剥夺，相反，它加强了灵魂的自由。这是一个无谓的反对意见，也是许多愿意被欺骗的人的一个重要依据，哦，如果恩典限制一个人，决定他，如同圣经所说，永远引导他一种方式，使他坚持到底，不让他按照自己的意愿自由行动，这种限制和引导只会剥夺他的自由，等等。不，这并不是因为理解力的薄弱，而是因为理解力的强大；这是完全自由地行善。因此，相反地，它远远不会剥夺灵魂的自由，它不会作恶，也不会停止行善，它是自由的力量。

For I would know whether the first Adam's liberty were greater, or the liberty in heaven, the second Adam's liberty? Our liberty in grace or that in glory? The liberty of the first man was, that he might not sin if he would; the liberty of Christ was, that he could not sin at all. Which think you was the chief? He that could not, or he that might not sin if he would? Was there not a more gracious and blessed liberty in Christ than in Adam, when he might not sin if he would? Is this a worse liberty then when a man cannot sin? So when the Spirit of God bears that sway over the soul, and takes away that potentiality and possibility to sin, that a man cannot sin, because he will not, his will is so carried by the strength of judgment, this is the greatest good. I will not move out of this circle. If I go out of this I shall be unhappy. And this is the greatest liberty of all.
为了我想知道第一位亚当的自由是否更大，还是天堂里第二位亚当的自由？我们在恩典中的自由还是在荣耀中的自由？第一人的自由是，如果他愿意，他就不会犯罪；基督的自由是，他根本不能犯罪。你认为哪个更重要？不能犯罪的人，还是如果他愿意就不会犯罪的人？基督的自由比亚当更有恩典和福祉吗？当他如果愿意就不会犯罪时，这是一种更糟糕的自由吗？所以，当上帝的灵在灵魂上占主导地位，并消除了犯罪的潜力和可能性，以至于一个人不能犯罪，因为他不愿意，他的意愿被判断的力量所驱使，这是最大的善。我不会离开这个圈子。如果我离开了，我将不会幸福。这是最大的自由。

What do we pray in the Lord's prayer but for this liberty? 'Thy will be done,' Mat. 6:10. That is, take me out of my own will more and more; conform my will to thine in all things. The more I do so, the more liberty I have. The strength of that petition is, that we may have perfect liberty in serving God.
我们在主祷文中祈求什么，除了这自由之外？“愿你的旨意行在地上，如同行在天上。”（马太福音 6:10）也就是说，让我越来越脱离自己的意愿，使我的意愿在一切事上与你一致。我越是这样做，我就越自由。这个祈求的力量在于，我们可以在事奉上帝时拥有完全的自由。

The greatest and sweetest liberty is, when we have no liberty to sin at all; when we cannot sin. It is greater chastity not to have power to resist, to be impregnable in continence and sobriety. When there is such a measure of these graces as they are not to be overcome, it is greater strength than when they may be prevailed over. So men mistake to think this the greatest liberty to have power to good or evil. That is the imperfection of the creature. Man was at the first created free to either good or evil of himself, that he might fall of himself. This was not strength, but a thing that followed the creature that came out of nothing, and that was subject to fall to his own principles again. But to have the soul stablished that it shall not have freedom to ill, it is so stablished in good. It hath the understanding so enlightened, and the will so confirmed and strengthened, that it is without danger of temptation. That is properly glorious liberty, and that is the better endowment of both, so that we see it clearly that grace takes not away liberty, but establisheth it.
最伟大、最甜蜜的自由是，当我们根本没有犯罪的自由时；当我们无法犯罪时。不具备抵抗力，对贞洁和节制来说更为重要。当这些美德达到一定程度时，它们无法被克服，这比可以被克服要更强大。所以人们误以为拥有善恶的权力是最大的自由。这是造物主的不完美之处。人最初被创造时，他自由选择善恶，以便他自己堕落。这不是力量，而是一种随着从无到有而产生的事物，它又会回到自己的原则中。但是，如果灵魂被确立为不自由于邪恶，它就被确立在善上。它的理解力被启迪，意志被巩固和加强，不会受到诱惑的危险。这才是真正光荣的自由，也是两者更好的赋予，所以我们清楚地看到，恩典并没有剥夺自由，而是确立了它。

Now besides this inward spiritual liberty that we have by the Spirit, there is an outward preserving liberty that must be a little touched, and that is twofold.
现在除了我们通过圣灵拥有的内在属灵自由之外，还有一种外在的保护自由，这需要稍微提及，它是双重的。

Liberty of the gospel
福音的自由

(1.) A liberty of preaching the gospel; and (2.) A liberty of discipline, as we call it; of government that is in the church of God; and should be at least in all places, because we are men, and must have such helps. Now these are liberties that the Spirit bestows upon the church wheresoever there is an inward spiritual liberty. Men are brought into the church by the liberty of the gospel, and preserved by government. There must be a subjection to pastors; there must be teaching and some discipline, or else all will be in a confusion. Now this inward liberty is wrought by the liberty of the gospel.
（1）传扬福音的自由；（2）我们所称之为纪律的自由；即上帝教会中的治理自由；并且至少在所有地方都应该有，因为我们是人，必须有这样的帮助。现在，这些是圣灵赐予教会的自由，无论在哪里有内在的属灵自由。人们通过福音的自由被带入教会，并通过治理得以保持。必须服从牧师的领导；必须有教导和一些纪律，否则一切都会混乱。现在，这种内在的自由是由福音的自由所产生的。

Quest. What is the liberty of the gospel?
福音的自由是什么？

Ans. When there is a blessed liberty in the church to have true liberty opened, the charter of our liberty.
当教会中有一种祝福的自由，可以打开真正的自由的宪章时。

Quest. What is the charter of our liberty?
我们自由的宪章是什么？

Ans. The word of God. When the charter and patent of our liberty is laid open, in laying it open we come to have interest in those liberties. Therefore the liberty of the temple, the liberty of the church, of the word and sacraments, and some order in the church with it, it brings in spiritual liberty and preserves it. It is as it were the bonds and sinews of the church. Now where the Spirit of God is with the gospel, there is this liberty of the gospel; there are the doors of the temple and sanctuary set open, as, blessed be God, this kingdom hath had. With the spiritual liberty, there is an outward liberty of the tabernacle of God and the house of God, that we can all meet to hear the word of God and to receive the sacraments; that we can all meet to call upon God in spirit and in truth; and these outward liberties, beloved, are blessed liberties. For where God gives these outward liberties, he intends to bestow and to convey spiritual liberty. How shall we come to spiritual liberty without unfolding the charter, the word of God? Therefore Christ hath established a ministry, apostles, and doctors,* and pastors, to edify the church to the end of the world; and therefore we see where there is no outward liberty of unfolding the word, where there is no outward liberty of the ministry, there wants this inward liberty. For God by the preaching of the gospel sets us at liberty.
答：神的话语。当我们的自由宪章和专利被揭示时，通过揭示它，我们开始对这些自由产生兴趣。因此，教堂的自由，神的话语和圣礼的自由，以及教会中的一些秩序，带来了属灵的自由并保护它。它就像是教会的纽带和筋骨。现在，当神的灵与福音同在时，就有了福音的自由；教堂和圣所的门敞开着，感谢上帝，这个国度曾经有过。有了属灵的自由，就有了神的帐幕和神的殿堂的外在自由，我们可以一起聚会听神的话语和领受圣礼；我们可以一起以灵和真理呼求上帝；而这些外在的自由，亲爱的朋友们，是蒙福的自由。因为上帝赐予这些外在的自由，他的意图是赐予和传递属灵的自由。我们如何在不揭示上帝的话语，即宪章的情况下获得属灵的自由呢？ 因此，基督建立了一种事工，使徒和医生，以及牧师，以建立教会直到世界的尽头；因此我们看到，在没有外在的传道自由的地方，在没有外在的事工自由的地方，就会缺乏这种内在的自由。因为上帝通过传福音使我们得到自由。

Again, when Christ preached the gospel first, it was the year of jubilee. Now, in the year of jubilee, all servants were set at liberty, and those that had not sold† their inheritances might recover them again if they would. This jubilee was a type of the spiritual liberty that the gospel sets us at. Those that have served sin and Satan before, if they will regard the gracious promises of the gospel, they may of slaves of sin and Satan become the free men of Jesus Christ. But in those times some would be servants still, and would not be set at liberty. Their ears were bored for perpetual slaves;‡ and it is pity but their ears should be bored for everlasting slaves, that now, in the glorious jubilee of the gospel, resolve still to be slaves. When a proclamation of liberty was made to come out of Babylon all that would, many would stick there still. So many are in love with Egypt and Babylon and slavery. It is pity but they should be slaves. But those that have more noble spirits, as they desire liberty, so they should desire spiritual liberty especially. And here you see how to come by it. 'Where the Spirit of the Lord is, there is liberty;' and where the ordinance of God is; that is, the ministry of the Spirit, there is the Spirit. Where these outward liberties are, it is a sign that God hath an intendment to set men at spiritual liberty.
再次，当基督首次传讲福音时，正值禧年。在禧年里，所有的仆人都被释放，那些没有出售自己产业的人可以重新恢复它们。这个禧年是福音赋予我们的属灵自由的象征。那些曾经侍奉罪恶和撒旦的人，如果他们愿意接受福音的恩典应许，他们可以从罪恶和撒旦的奴隶变成耶稣基督的自由人。但在那个时代，仍然有一些人仍然是奴隶，不愿意被释放。他们的耳朵被穿孔，成为永久的奴隶；现在，在福音的荣耀禧年里，他们仍然决定成为奴隶，真是可惜。当有人宣布从巴比伦出来的自由时，仍然有许多人留在那里。有许多人热爱埃及和巴比伦以及奴隶制度。真是可惜他们应该成为奴隶。但那些有更高尚精神的人，既渴望自由，也应该特别渴望属灵自由。在这里，你可以看到如何获得它。 主的灵在哪里，那里就有自由；而神的命令所在的地方，也就是灵的事奉所在的地方，那里就有圣灵。当这些外在的自由存在时，这是神有意让人们在属灵上得到自由的迹象。

Those, therefore, that are enemies of the dispensation of the gospel in the ministry, they are enemies to spiritual liberty; and it is an argument that a man is in bondage to Satan when he is an enemy any way of the unfolding of the word of God. For it is an argument that he is licentious, that he will not be called to spiritual liberty, but live according to the flesh; when he will not hear of the liberty of the Spirit, as you have some kind of men that account it a bondage, 'Let us break their bands, and cast away their cords,' Ps. 2:3. Why should we be tied with the word and with these holy things? It is better that we have no preaching, no order at all, but live every man as he would. Though they speak not so in words, yet their lives and profane carriage shew that they regard not outward liberties; and that argueth that they are in spiritual bondage, and that they have no interest in spiritual liberty, because they are enemies of that whereby spiritual liberty is preserved.
因此，那些在传福音事工中与之为敌的人，他们就是对属灵自由的敌人；当一个人以任何方式成为上帝话语的展开的敌人时，这就是他被撒旦束缚的证据。因为这表明他放纵自己，不愿接受属灵自由，而是按照肉体生活；当他不愿听到属灵自由的消息时，就像你们中的某些人认为这是一种束缚，"我们要挣断他们的捆绑，把他们的绳索抛弃"（诗篇 2:3）。为什么我们要被话语和这些圣洁的事物所束缚呢？最好的办法是我们没有传道，没有任何秩序，每个人都按照自己的意愿生活。尽管他们没有用言辞表达出来，但他们的生活和亵渎的行为表明他们不关心外在的自由；这表明他们在属灵的束缚中，并且他们对属灵自由没有任何利益，因为他们是那些保护属灵自由的事物的敌人。

Therefore the gospel is set out by that phrase, 'The kingdom of God.' Not only the kingdom of God set up in our hearts, the kingdom of the Spirit, but likewise where the gospel is preached, there is the kingdom of God. Why? Because with the dispensation of divine truth Christ comes to rule in the heart; by the outward kingdom comes the spiritual kingdom. They come under one name.
因此，福音通过“上帝的国度”这个词语来阐述。不仅是上帝的国度在我们的心中建立起来，也是在传扬福音的地方，上帝的国度也存在。为什么呢？因为随着神圣真理的传播，基督来统治人的心灵；通过外在的国度来建立属灵的国度。它们以同一个名字存在。

Therefore those that would have the spiritual kingdom of God, by grace and peace to rule in their hearts till they reign for ever in heaven, they must come by this door, by the ministry, by the outward ordinance. The ordinance brings them to grace; and grace to glory. And it is a good and sweet sign of a man spiritually set at liberty, brought out of the kingdom of Satan, and freed from the guilt of sin, and from the dominion of sin, which is broken in sanctification, when we can meekly and cheerfully submit to the ordinance of God, with a desire to have his spiritual thraldom discovered, and to have spiritual duties unfolded, and the riches of Christ laid open. When he hears these things with a taste and relish, and a love, it is a sign God loves his soul, and that he hath interest in spiritual liberty, because he can improve the charter of his soul so well. 'Where the Spirit of the Lord is, there is liberty.'
因此，那些希望在他们的心中蒙受恩典和平安，直到永远在天堂中统治的人，必须通过这扇门，通过事奉，通过外在的仪式来实现。仪式将他们引向恩典；恩典引向荣耀。当一个人能够谦和而愉快地顺从上帝的仪式，并渴望让他的灵魂的奴役被揭示出来，让属灵的责任被展开，让基督的丰富被揭示出来时，这是一个人属灵得到释放的好而甜美的迹象，他已经从撒旦的国度中被带出来，从罪恶的罪孽和统治中得到解脱，这在成圣中被打破。当他以品味和滋味，以及爱的心态听到这些事情时，这是上帝爱他的灵魂的迹象，也是他在属灵自由中有份的迹象，因为他能够很好地利用他灵魂的特权。“主的灵在哪里，那里就有自由。”

And besides this liberty in this world, there is a liberty of glory, called 'the liberty of the sons of God,' Rom. 8:21. The liberty of our bodies from corruption, the glorious liberty in heaven, when we shall be perfectly free. For, alas! in this world we are free to fight, not free from fight; and we are free, not from misery, but free from thraldom to misery. But then we shall be free from the encounter and encumbrance. 'All tears shall be wiped from our eyes,' Rev. 7:17. We shall be free from all hurt of body, in sickness and the like, and free from all the remainders of sin in our souls: that is perfect liberty, perfect redemption, and perfect adoption, both of body and soul. And that we have by the Spirit too; for where the Spirit of God is, there is that too in this world in the beginning of it. For, beloved, what is peace of conscience and joy in the Holy Ghost? Is it not the beginnings of heaven? Is it not a grape of the heavenly Canaan? Is it not the Spirit that we have here an earnest of that inheritance? An earnest penny; and an earnest is a piece of the bargain. It is never taken away, but is made up with the bargain. Therefore, when by the Spirit we have the beginnings of grace and comfort, we have the beginnings of that glorious liberty; and it assures us of that glorious liberty as sure as we have the earnest. For God never repents of his bargain that he makes with his children. Grace in some sort is glory, as we see in the next verse; because grace is the beginning of glory. It frees the soul from terror and subjection to sin, from the thraldom of sin. So the life of glory is begun in grace. We have the life of glory begun by the Spirit, this glorious life.
除了这个世界上的自由之外，还有一种荣耀的自由，称为“神的儿子的自由”，罗马书 8:21。我们的身体从腐败中解脱出来，进入天堂的荣耀自由，那时我们将完全自由。因为，唉！在这个世界上，我们是自由去战斗，而不是自由不战斗；我们是自由的，但不是自由不受苦难的束缚。但那时我们将摆脱遭遇和困扰。“神要擦去他们一切的眼泪”，启示录 7:17。我们将摆脱身体上的一切伤害，如疾病等，以及灵魂中所有罪的残留：这就是完全的自由，完全的救赎，以及身体和灵魂的完全领养。我们也是通过圣灵得到这一切的；因为上帝的灵在这个世界的开始就在那里。因为，亲爱的，良心的平安和圣灵中的喜乐是什么？它不就是天堂的开始吗？它不就是天堂迦南的葡萄吗？我们在这里拥有的不就是那份产业的凭据吗？一份凭据；而凭据是交易的一部分。它永远不会被拿走，而是与交易一起完成。 因此，当我们通过圣灵获得恩典和安慰的开端时，我们也开始拥有那种荣耀的自由；它向我们保证了那种荣耀的自由，就像我们拥有了保证金一样。因为上帝从不后悔与他的子民所达成的交易。恩典在某种程度上就是荣耀，正如我们在下一节中所看到的；因为恩典是荣耀的开始。它使灵魂从恐惧和对罪的服从中解脱出来，从罪的奴役中解放出来。因此，荣耀的生命在恩典中开始。我们通过圣灵开始了荣耀的生命，这种荣耀的生命。

Uses
使用

Use 1. If we have all these blessed liberties in this world and in that to come by the Spirit, then we should labour to have the Spirit of Christ, or else we have no liberty at all; and labour every day more and more to get this spiritual liberty in our consciences, to have our consciences assured by the Spirit that our sins are forgiven, and to feel in our consciences a power to bring under sin that hath tyrannized over us before. Let us every day more and more labour to find this spiritual liberty, and prize daily more the ordinances of God, sanctified to set us at liberty. Attend upon spiritual means, that God hath sanctified, wherein he will convey the Spirit. There were certain times wherein the angel came to stir the waters of the pool, John 5:3. So the Spirit of God stirs the waters of the word and ordinances, and makes them effectual. Attend upon the ordinances of God, the communion of saints, &c., and the Spirit of God will slide into our souls in the use of holy means. There is no man but he finds experience of it. He finds himself raised above himself in the use of holy means. The more we know the gospel, the more we have of the Spirit; and the more Spirit we have, the more liberty we enjoy. If we prize and value outward liberty, as indeed we do, and we are naturally moved to do it, how should we prize the charter of our spiritual liberty, the word of God, and the promises of salvation (whereby we come to know all our liberty, where we have all the promises opened to us; the promise of forgiveness of sins, of necessary grace; the promise of comfort in all conditions whatsoever). Therefore let us every day labour to grow farther and farther both in the knowledge and in the taste and feeling of this spiritual liberty.
如果我们在这个世界和来世都拥有这些祝福的自由，那么我们应该努力拥有基督的灵，否则我们就没有任何自由；并且每天都要更加努力地在我们的良心中获得这种属灵的自由，让圣灵确信我们的罪已经得到赦免，并在我们的良心中感受到战胜曾经压制我们的罪的力量。让我们每天都更加努力地寻求这种属灵的自由，并且每天更加珍视神所设立的圣礼，以使我们得到自由。参与神所设立的属灵手段，他会在其中传递圣灵。就像约翰福音 5:3 所说，有时天使会搅动池水一样，神的灵也会激发圣言和圣礼的力量，使它们产生效果。参与神的圣礼、圣徒的交通等，神的灵会在我们使用圣洁手段的过程中进入我们的灵魂。没有人不会有这种经历。他会发现自己在使用圣洁手段时超越了自己。 我们越了解福音，就越多地拥有圣灵；我们拥有的圣灵越多，就越享受自由。如果我们珍视和重视外在的自由，正如我们确实做到的，我们自然会这样做，那么我们应该如何珍视我们的属灵自由的宪章，上帝的话语和救赎的应许（通过这些，我们了解到我们所有的自由，在这里，所有的应许都向我们敞开；赦免罪孽的应许，必要的恩典的应许；在任何情况下都有安慰的应许）。因此，让我们每天努力在属灵自由的知识、品味和感受上不断成长。

Signs of Spiritual Liberty
灵性自由的迹象

Use 2. Oh beloved, what a blessed condition it is to have this spiritual liberty! Do but see the blessed use and comfort of it in all conditions. For if a man hath the Spirit of God to set him at spiritual liberty, in all temptations, either to sin, he hath the Spirit of God to free him from temptation; or, if temptation catch hold on him for sin, he hath the Spirit of God to fly to, the blood of Christ, to shew that if he confess his sins and lay hold on Christ, he hath pardon of sin; and the blood of Christ 'speaks better things than the blood of Abel.' It speaks mercy and peace. If he by faith sprinkle it upon his soul, if he know the liberty of justification, and make use of it: what a blessed liberty is this when we have sinned!
使用 2. 哦，亲爱的，拥有这种属灵自由是多么有福啊！只需看到它在各种情况下的祝福和安慰。因为如果一个人有上帝的灵来使他在属灵上自由，无论是在所有的试探中，要么是为了犯罪，他有上帝的灵来使他摆脱试探；要么，如果试探因为犯罪而抓住他，他有上帝的灵可以依靠，基督的血来显示，如果他承认自己的罪并依靠基督，他就有罪得赦免；而基督的血“比亚伯的血说着更美好的事情。”它说着怜悯和平安。如果他凭着信心将其洒在自己的灵魂上，如果他知道称义的自由并加以利用：当我们犯罪时，这是多么有福的自由！

In restraint of the outward man. If ever God restrain us to humble us, what a blessed thing is this, that the spirit is at liberty! and that is the best part of a man. A man may have a free conscience and mind, in a restrained condition; and a man may be restrained in a free state. In the guilt of sin, bound over to the wrath of God, and bound over to another evil day, a man in the greatest thraldom may have liberty. What a blessed condition is this!
在约束外在的人。如果上帝曾经约束我们以谦卑我们，这是多么有福的事情，因为灵魂是自由的！这是一个人最好的部分。一个人可以在受限的状态下拥有自由的良心和思想；一个人也可以在自由的状态下受到限制。在罪恶的负罪感中，被束缚在上帝的愤怒和另一个邪恶的日子中，一个人在最大的奴役中也可以拥有自由。这是多么有福的状态！

So in sickness, to consider that there is a glorious liberty of the sons of God, and a redemption of body, as well as of soul, that this base body of mine shall be like Christ's glorious body; that there is a resurrection to glory—the resurrection will make amends for all these sicknesses and ills of body—what a comfort is it to think of the resurrection to glory!
所以在疾病中，要考虑到神的儿子们有一种荣耀的自由，以及身体和灵魂的救赎，我的这个卑贱的身体将会像基督荣耀的身体一样；还有一个复活的荣耀——复活将弥补所有这些身体上的疾病和痛苦——想到复活的荣耀是多么的安慰！

And so when death comes, to know that by the blood of Christ there is a liberty to enter into heaven; that Christ by his blood hath opened a passage to heaven.
当死亡来临时，要知道凭借基督的血，有自由进入天堂的权利；基督凭借他的血开辟了通往天堂的道路。

And so in all necessities, to think I have a liberty to the throne of grace; I am free of heaven; I am free of the company of saints in earth and in heaven too; I am free to have communion with God; I have a freedom in all the promises;—what a sweet thing is this, in all wants and necessities, to use a spiritual liberty, to have the ear of God, as a favourite in heaven! Not only to be free from the wrath of God, but to have his favour, to have his care in all our necessities: what a blessed liberty is this, that a man may go with boldness to the throne of grace by the Spirit of Christ!
所以，在所有的需要中，我认为我有权利进入恩宠的宝座；我是天堂的自由人；我可以自由与地上和天上的圣徒交往；我可以自由与上帝交流；我在所有的应许中都有自由；这是多么美好的事情，在所有的需求和困难中，使用属灵的自由，像天堂中的宠儿一样拥有上帝的耳朵！不仅可以摆脱上帝的愤怒，还可以得到他的恩宠，在我们所有的需要中得到他的关怀：这是多么有福的自由，一个人可以凭借基督的灵放心地去恩宠的宝座前！

Beloved, it is invaluable. There is not the least branch of this spiritual liberty but it is worth a thousand worlds. How should we value it, and bless God for giving Christ to work this blessed liberty; and for giving his Spirit to apply it to us more and more, and to set us more and more at spiritual liberty. For both the Father, and the Son, and the Holy Ghost, all join in this spiritual liberty. The Father gives the Son, and he gives the Spirit; and all to set us free. It is a comfortable and blessed condition.
亲爱的，它是无价的。这种属灵的自由没有一丝一毫不值得一千个世界。我们应该如何评价它，并感谢上帝赐予基督来实现这种祝福的自由；并感谢他赐予他的圣灵越来越多地应用于我们，并使我们越来越多地在属灵上自由。因为父、子和圣灵都参与了这种属灵的自由。父亲给了儿子，他给了圣灵；都是为了使我们自由。这是一种舒适和祝福的状态。

Use 3. But how shall we know whether we be set at liberty or no? Because all will pretend a liberty from the law and from the curse of God, and his wrath in justification? And though it be the foundation of all, I will not speak of that, but of that that always accompanies it, a liberty of holiness, a liberty to serve God, a liberty from bondage to lusts, and to Satan. Therefore,
使用 3。但我们如何知道我们是否被释放了？因为所有人都会假装从律法、上帝的咒诅和他的义怒中获得自由吗？虽然这是一切的基础，但我不会谈论那个，而是谈论总是伴随着它的东西，一种圣洁的自由，一种事奉上帝的自由，一种摆脱欲望和撒旦束缚的自由。因此，

(1.) Wheresoever the Spirit of God is, there is a liberty of holiness, to free us from the dominion of any one sin. We are freed 'to serve him in holiness all the days of our lives,' Luke 1:75. Where the Spirit therefore is, it will free a man from thraldom to sin, even to any one sin. For the Spirit discovers to the soul the odiousness of the bondage. For a man to be a slave to Satan, who is his enemy, a cruel enemy, what an odious thing is this! Now whosoever is enthralled to any lust, is in thraldom to Satan by that lust. Therefore where this liberty is, there cannot be slavery to any one lust. Satan therefore cares not how many sins one leaves, if he live in any one sin; for he hath them in one sin, and can pull them in by one sin. As children when they have a bird, they can give it leave to fly, so it be in a string to pull it back again; so Satan hath men in a string, if they live in any one sin. The Spirit of Christ is not there, but Satan's spirit, and he can pull them in when he will. The beast that runs away with a cord about him, he is catched by the cord again; so when we leave many sins, and yet notwithstanding carry his cords about us, he can pull us in when he lists. Such are prisoners at liberty more than others, but notwithstanding they are slaves to Satan by that, and where Satan keeps possession by one sin, and rules there, there is no liberty. For the spirit of sanctification where it is, is a counter-poison to the corruption of nature, and it is opposite to it, in all the powers of the soul. It suffers no corruption to get head.
无论上帝的灵在何处，都有圣洁的自由，使我们摆脱任何一种罪的统治。我们被释放出来“终身在圣洁中事奉他”（路加福音 1:75）。因此，无论何时有圣灵存在，它都会使人从罪恶的奴役中解脱出来，甚至是从任何一种罪恶中。因为圣灵向灵魂揭示了奴役的可憎之处。一个人成为撒旦的奴隶，撒旦是他的敌人，一个残忍的敌人，这是多么可憎的事情啊！现在，任何一个被某种欲望所奴役的人，都是被撒旦通过那种欲望所奴役的。因此，在这种自由存在的地方，就不可能对任何一种欲望奴役。因此，撒旦并不在乎一个人离开了多少罪恶，只要他活在任何一种罪恶中；因为他通过一种罪恶掌握了他们，并且可以通过一种罪恶将他们拉回来。就像孩子们拿着一只鸟，只要用绳子拽回来就行，撒旦也用绳子拽住人，只要他们活在任何一种罪恶中。基督的灵不在那里，而是撒旦的灵，他可以在他愿意的时候将他们拉回来。像被绳子拴住的野兽，再逃跑也会被绳子抓住；所以当我们离开许多罪恶，但仍然带着他的束缚时，他可以在他想要的时候将我们拉回来。 这样的人比其他人更像是自由的囚犯，但尽管如此，他们仍然是撒旦的奴隶，而当撒旦通过一种罪恶保持控制并统治时，就没有自由可言。因为在圣化的灵里，它是对人性腐败的一种对抗剂，它与之相对立，在灵魂的所有力量上都是如此。它不允许腐败蔓延。

(2.) Again, where this liberty from the Spirit is, there is not only a freedom from all gross sins, but likewise a blessed freedom to all duties, an enlargement of heart to duties. God's people are a voluntary people. Those that are under grace, they are 'anointed by the Spirit,' Ps. 89:20, and that spiritual anointment makes them nimble. Christian is nothing but anointed.* Now he that is truly anointed by the Spirit, is nimble, and quick, and active in that that is good in some degree and proportion. One use of anointing is to make the members nimble, and agile, and strong; so the Spirit of God is a spirit of cheerfulness and strength where it is. Therefore those that find some cheerfulness and strength to perform holy services, to hear the word, to pray to God, and to perform holy duties, it is a sign that this comes from the Spirit of God. The Spirit sets them at this liberty, because otherwise spiritual duties are as opposite to flesh and blood as fire and water. When we are drawn therefore to duties, as a bear to a stake, as we say, with foreign motives, for fear, or out of custom, with extrinsecal motives, and not from a new nature, this is not from the Spirit. This performance is not from the true liberty of the Spirit. For the liberty of the Spirit is, when actions come off naturally without force of fear or hope, or any extrinsecal motive. A child needs not extrinsecal motives to please his father. When he knows he is the child of a loving father, it is natural. So there is a new nature in those that have the Spirit of God to stir them up to duty, though God's motives may help as the sweet encouragements and rewards. But the principal is to do things naturally, not for fear, or for giving content to this or that man.
（2）再次，当灵性的自由存在时，不仅可以摆脱所有严重的罪恶，而且还可以在所有职责上享有祝福的自由，心灵的扩张。上帝的子民是自愿的。那些在恩典之下的人，他们被“灵膏抹了”，诗篇 89:20，而那灵性的膏抹使他们敏捷。基督徒只是被膏抹的人。*现在，那些真正被圣灵膏抹的人，在某种程度和比例上，对善行是敏捷、迅速和积极的。膏抹的一个用途是使肢体敏捷、灵活和强壮；所以上帝的灵是一种愉快和力量的灵。因此，那些发现自己有一些愉快和力量去履行圣洁的事奉，去听道，去祷告上帝，去履行圣洁的职责的人，这是来自上帝的灵的迹象。圣灵使他们得到这种自由，因为否则，属灵的职责就像火和水一样与血肉相对立。因此，当我们被各种外在动机吸引去履行职责时，如同熊被束缚在柱子上，我们说，出于恐惧或出于习惯，带有外在动机，而不是出于新的本性，这不是来自圣灵。 这种表演并不来自真正的灵魂自由。因为灵魂的自由是指行动自然而然地发生，没有恐惧、希望或任何外在动机的强迫。一个孩子不需要外在动机来取悦他的父亲。当他知道自己是一个有爱的父亲的孩子时，这是自然而然的。所以，在那些有神的灵的人中，有一种新的本性来激励他们履行职责，尽管神的动机可能作为甜蜜的鼓励和奖励。但主要的是要自然地做事，不是出于恐惧，也不是为了取悦这个或那个人。

Artificial things move from a principle without them, therefore they are artificial. Clocks and such things have weights that stir all the wheels they go by, and that move them; so it is with an artificial Christian that composeth himself to a course of religion. He moves with weights without him; he hath not an inward principle of the Spirit to make things natural to him, and to excite and make him do things naturally and sweetly. 'Where the Spirit of God is, there is freedom;' that is, a kind of natural freedom, not forced, not moved by any foreign extrinsecal motive.
人造物品从没有它们的原则开始移动，因此它们是人造的。钟表和类似的物品有重物搅动它们经过的所有齿轮，并驱动它们；同样，一个人造的基督徒也是如此，他将自己组织成宗教的一种方式。他受到外在的重物的驱动；他没有内在的圣灵原则使事物对他来说自然，激励他自然而然地做事情。"上帝的灵在哪里，那里就有自由"；也就是说，一种自然的自由，不是被强迫的，不是被任何外来的动机所驱动。

(3.) Again, where the freedom of spirit is, there is a kind of courage against all opposition whatsoever, joined with a kind of light and strength of faith, breaking through all oppositions. A consideration of the excellent state I am in; of the vileness of the state we are moved to by opposition;—when the Spirit discovers these things with a kind of conviction, what is all opposition to a spiritual man? It adds but courage and strength to him to resist. The more opposition, the more courage he hath. In Acts 4:23, seq., when they had the Spirit of God, they opposed opposition; and the more they were opposed, the more they grew. They were cast in prison, and rejoiced; and the more they were imprisoned, the more courageous they were still. There is no setting against this wind, nor no quenching of this fire, by any human power, where it is true; for the Spirit of God, where it sets a man at liberty indeed, it gathers strength by opposition. See how the Spirit triumphed in the martyrs over all opposition, fire, and imprisonment, and all. The Spirit in them set them at liberty from such base fears, that it prevails in them over all. The Spirit of God, where it is, is a victorious Spirit. It frees the soul from base fears of any creature. 'If God be on our side, who shall be against us?' Rom. 8:33, 34. It is said of St Stephen, that they could not withstand the Spirit by which he spake, Acts 6:10; and Christ promiseth a Spirit that all the enemies shall not be able to withstand: so those that are God's children, in the time of opposition, when they understand themselves and that to which they stand, God gives them a Spirit against which all their enemies cannot stand. The Spirit of Christ in Stephen put such a glory upon him, that he looked as if he had been an angel, Acts 6:15; so the Spirit of liberty, where it is, it is with boldness, and strength, and courage against opposition. Those, therefore, that are awed with every petty thing for standing in a good cause, they have not the Spirit of Christ; for where that is, it frees men from these base fears, especially if the cause be God's.
（3）再次，精神的自由所在之处，就有一种勇气，能够克服一切反对，伴随着一种信仰的光明和力量，冲破一切阻碍。当灵性以一种确信的方式揭示出我所处的卓越状态以及反对所引发的卑劣状态时，对于一个灵性的人来说，一切反对又算得了什么呢？它只会给他增添勇气和力量来抵抗。在使徒行传 4:23 及其后续章节中，当他们拥有上帝的灵时，他们反对反对派；而且他们受到的反对越多，他们就越壮大。他们被投入监狱，却感到欢喜；而且他们被监禁得越久，他们就越勇敢。在这种真实的情况下，任何人类的力量都无法抵挡这股风，也无法扑灭这团火；因为上帝的灵在确实释放一个人的时候，它会通过反对而变得更加强大。看看灵性如何在殉道者身上战胜一切反对、火焰和监禁。在他们身上，灵性使他们从卑劣的恐惧中解放出来，而且它战胜了一切。 上帝的灵，无论在何处，都是一种胜利的灵。它使灵魂摆脱对任何生物的低级恐惧。“上帝若与我们同在，谁能与我们敌对？”罗马书 8:33, 34。有关圣斯德望的记载说，他所说的灵无人能抵挡（使徒行传 6:10）；基督也应许了一种灵，所有敌人都无法抵挡：所以那些属上帝的子民，在面对反对时，当他们明白自己和他们所站立的事物时，上帝赐给他们一种敌人无法抵挡的灵。基督的灵在斯德望身上赋予了他如天使般的荣耀（使徒行传 6:15）；同样，自由的灵所在之处，就有勇气、力量和胆识来对抗反对。因此，那些因为站在正义事业中而被每一个小事所惊吓的人，他们没有基督的灵；因为在那里，它使人摆脱这些低级恐惧，尤其是如果事业是上帝的。

(4.) Again, where the Spirit of liberty is, it gives boldness with God himself, and thus it is known especially where it is: 'where the Spirit is, there is liberty.' What to do? Even to go to God himself, that otherwise is a 'consuming fire,' Heb. 12:29. For the Spirit of Christ goes through the mediation of Christ to God. Christ, by his Spirit, leads us to God. He that hath not the Spirit of God cannot go to God with a spirit of boldness. Therefore, when a man is in affliction, in the time of temptation or great affliction, especially when there is opposition, he may best judge what he is in truth. When a man is in temptation, or opposition from the world, within or without, and can go boldly to God, and pour out his soul to God freely and boldly as to a father, this comes from the Spirit of liberty. Where the Spirit of Christ is not, though the parts be never so strong, or never so great, it will never do thus. Take another man, in the time of extremity, he sinks; but take a child of God in extremity, yet he hath a spirit to go to God, and to cry, Abba, Father; to go in a familiar manner to God. Saul was a mighty man. When he was in anguish, he could not go to God. Cain could not go to God. Judas, a man of great knowledge, he could not go to God. His heart was naught;* he had not the Spirit of Christ, but the spirit of the devil; and the spirit of bondage bound him over for his treason to hell and destruction; because he had not the Spirit to go to God, but accounted him his enemy; he had betrayed Christ. If he had said as much to God as he did to the scribes and Pharisees, he might have had mercy in the force of the thing. I speak not of the decree of God, but in the nature of the thing itself. If he had said so much to Christ and to God, he might have found mercy. So let a man be never so great a sinner, if he can go to God, and spread his soul, and lay open his sins with any remorse; if he can come, and open his soul in confession and in petition, and beg mercy of God in Christ, to shine as a Father upon his soul—this Spirit of liberty to go to God, it argues that the Spirit of Christ is there, because there is liberty to go to God. In Rom. 8:26, speaking there of comfort in afflictions, this is one among the rest, 'that the children of God have the Spirit of God, to stir up sighs and groans.' Now, where the Spirit of God stirs up sighs and groans, God understands the meaning of his own Spirit. There is the spirit of liberty, and there is; the spirit of sons; for a spirit of liberty is the spirit of a son. A man may know that he is the son of God, and a member of Christ; and that he hath the spirit of liberty in him, if he can, in affliction and trouble, sigh and groan to God in the name and mediation of Christ; for the Spirit stirs up groans and sighs: they come from the Spirit.
（4）再次，自由的精神赋予人与上帝本身的勇气，因此它特别在于这一点：“在哪里有圣灵，就有自由。”要做什么？甚至要亲近上帝自己，他本来是“烈火的神”，希伯来书 12:29。因为基督的灵通过基督的调解来引领我们到上帝面前。基督通过他的灵引领我们到上帝面前。没有神的灵的人不能以大胆的心灵去亲近上帝。因此，当一个人在困苦、诱惑或巨大的痛苦中时，特别是当遭遇反对时，他可以最好地判断自己的真实状况。当一个人在诱惑或来自内外世界的反对中，能够大胆地去找上帝，自由而大胆地向上帝倾诉自己的灵魂，就像对待父亲一样，这是来自自由的精神。基督的灵不在的地方，即使能力再强大，也永远不会如此。再看另一个人，在极端困境中，他会沉沦；但是，看一个上帝的儿女在极端困境中，他仍然有一个灵魂去找上帝，呼喊“阿爸，父亲”，以一种熟悉的方式去找上帝。扫罗是一个强大的人。当他痛苦时，他不能去找上帝。 该因不能去见上帝。犹大，一个极有知识的人，他也不能去见上帝。他的心是空虚的；他没有基督的灵，而是魔鬼的灵；他因为背叛基督而被束缚在地狱和毁灭之中；因为他没有能够去见上帝的灵，反而将上帝视为敌人；他背叛了基督。如果他对上帝说了他对文士和法利赛人所说的那么多，他可能会在事情的力量中得到怜悯。我所说的不是上帝的旨意，而是事情本身的性质。如果他对基督和上帝说了那么多，他可能会找到怜悯。所以，一个人即使是多么大的罪人，如果他能去见上帝，展开他的灵魂，坦诚地揭示他的罪孽并带着悔意；如果他能来，坦诚地忏悔和祈求，并恳求上帝在基督里怜悯他的灵魂，这种去见上帝的自由的灵，表明基督的灵在那里，因为有去见上帝的自由。在罗马书 8:26 中，谈到在苦难中的安慰，这是其中之一，“上帝的儿女有上帝的灵，激发叹息和呻吟。”现在，当上帝的灵激发出叹息和呻吟时，上帝理解他自己的灵的意义。有自由的灵，也有儿子的灵；因为自由的灵就是儿子的灵。一个人可以知道自己是上帝的儿子，是基督的一员；如果他能在困苦和痛苦中，以基督的名义和调解向上帝叹息和呻吟，那么他就有自由的灵在他里面；因为灵激发出呻吟和叹息：它们来自灵。

That familiar boldness whereby we cry 'Abba, Father,' it comes from sons. They only can cry so. This comes from the Spirit. If we be sons, then we have the Spirit, whereby we cry, Abba, Father. So, if we can go to God with a sweet familiarity,—Father, have mercy upon me, forgive me; look in the bowels of pity upon me,—this sweet boldness and familiarity, it comes from the spirit of liberty, and shews that we are sons, and not bastards.
那种熟悉的大胆，我们呼喊“阿爸，父亲”，它来自儿子们。只有他们才能这样呼喊。这来自圣灵。如果我们是儿子，那么我们就有圣灵，通过它我们呼喊“阿爸，父亲”。所以，如果我们能以一种甜蜜的熟悉感去到上帝面前——父亲，怜悯我，宽恕我；怜悯地看待我——这种甜蜜的大胆和熟悉感，它来自自由的精神，并显示我们是儿子，而不是私生子。

Your strong, rebellious, sturdy-hearted persons, who think to work out [of] their misery, out of the strength of parts and friends, &c., they die in despair. Their sorrows are too good for them. But when a broken soul goes to God in Christ with boldness, this opening of the soul to God, it is a sign of liberty, and of the liberty of sons, for this liberty here is the liberty of sons, of a spouse, of kings, of members of Christ: the sweetest liberty that can be imagined. It is the liberty that those sweet relations breed of a wife to the husband, and of loving subjects to their prince, and of children to their father. Here is a sweet liberty; and 'where the Spirit of God is, there is all this sweet liberty.'
你们那些坚强、叛逆、坚定的人，他们想通过自己的能力和朋友的帮助摆脱困境，但他们最终绝望地死去。他们的痛苦对他们来说太过美好。但当一个破碎的灵魂以大胆的方式来到基督面前，向上帝敞开心扉，这是自由的标志，是儿子们的自由，因为这里的自由是儿子们、配偶、国王、基督的肢体的自由：这是可以想象到的最甜蜜的自由。这是妻子对丈夫、爱国者对君主、子女对父亲之间那些甜蜜关系所孕育出的自由。这里有一种甜蜜的自由；而“上帝的灵在哪里，就有这种甜蜜的自由。”

Three degrees in the way to heaven
通往天堂的三个层次

There are three degrees that a man is in, that is in the way to heaven.
一个人在通往天堂的道路上有三个层次。

[1.] The state of nature, when he cares neither for heaven nor hell in a manner, so he may have sensual nature pleased, and go on without fear or wit,* without grace, nay, without the principles of nature, so he may satisfy himself in a course of sin. That is the worst state, the state of nature.
自然状态，他既不关心天堂也不关心地狱，只要满足自己的感官需求，毫无恐惧或智慧，毫无恩典，甚至没有自然的原则，只要他能在罪恶的道路上满足自己。那是最糟糕的状态，自然状态。

[2.] But God, if he belong to him, will not suffer him to be in this sottish and brutish condition long, but brings him under the law; that is, he sets his own corrupt nature before him, he shews him the course of his life, and then he is afraid of God: 'Depart from me, I am a sinner;' as Adam he ran from God when he had sinned, that was sweet to him before; so a brute man, when he is awakened with conscience of sin, considering that there is but a step between him and hell, and considering what a God he hath to deal with, and that after death there is eternal damnation,—when the Spirit of God hath convinced him of this, then he is in a state of fear, and when he is in this state, he is unfit to have liberty to run to God. He useth all his power to shift from God all he can, and hates God, and wisheth there were no God, and trembles at the very thought of God, and of death, &c.
[2.] 但是，如果他属于上帝，上帝不会让他长时间处于这种愚蠢和野蛮的状态，而是使他受到法律的约束；也就是说，他将自己腐败的本性摆在他面前，向他展示他的生活方式，然后他会害怕上帝：“离开我，我是个罪人。”就像亚当犯罪后从上帝面前逃跑一样，之前对他来说是甜蜜的；所以一个野蛮的人，当他被罪恶的良心唤醒时，考虑到他与地狱之间只有一步之遥，考虑到他要与何等的上帝打交道，以及死后将面临永恒的地狱之刑——当上帝的灵感化他之后，他就处于一种恐惧状态，而当他处于这种状态时，他不适合自由地去寻求上帝。他竭尽全力摆脱上帝，憎恨上帝，希望没有上帝存在，对上帝和死亡等事物感到战栗。

[3.] Oh, but if a man belong to God, God will not leave him in this condition (and though this be better than the first, it is better that a man were out of his wits almost, than to be senseless as a block); there is another condition spoken of here, that is, of liberty; when God by his Spirit discovers to him in Christ forgiveness of sins, the gracious face of God ready to receive him, 'Come unto me all ye that are weary and heavy laden,' Mat. 11:28, saith Christ; and 'where sin hath abounded, grace more abounds,' Rom. 5:20; when a man hears this still sweet voice of the gospel, he begins then to take comfort to himself, then he goes to God freely. Now all in this state of freedom, take them at the worst, they have boldness to go to God. David in his extremity, he runs to God. David trusted in the Lord his God. When he was at his wits' end, what doth Saul in his extremity? He runs to his sword's point, Judges 9:54, seq. Take a man under nature, or under the law, in extremity, the greater wit he hath, the more he entangleth himself. His wit serves to entangle him, to weave a web of his own despair. But take a gracious man, that is acquainted with God in Christ, in such a man there is a liberty to go to God at the lowest; for he hath the Spirit of Christ in him. What did the Spirit in Christ himself direct him to do at the lowest? 'O my God, my God,' Mark 15:34. In the deepest desertion, yet 'my God.' There was a liberty to go to God. So take a Christian that hath the same Spirit in him, as indeed he hath, 'My God' still. He owns God and knows him in all extremity.
[3.] 哦，但如果一个人属于上帝，上帝不会让他保持在这种状态中（虽然这比第一种情况要好，但一个人几乎失去理智要比像木头一样没有感觉要好）；这里还有另一种状态，那就是自由；当上帝通过他的圣灵向他启示基督中的罪赦免，上帝慈爱的面容准备接纳他，“凡劳苦担重担的人，可以到我这里来”，马太福音 11:28，基督这样说；“罪越发加增，恩典就越发加增”，罗马书 5:20；当一个人听到福音的这个甜美声音时，他开始为自己找到安慰，然后他自由地去找上帝。现在，在这种自由状态下，无论怎样糟糕，他们都有勇气去找上帝。大卫在极度困境中，他跑去找上帝。大卫倚靠他的上帝。当他陷入绝境时，扫罗会怎么做？他跑去找他的剑尖，士师记 9:54，等等。把一个人置于自然或律法之下，在极度困境中，他的智慧越大，他就越陷入困境。他的智慧只会使他陷入困境，编织出自己绝望的网。 但是，如果遇到一个与基督中的上帝熟悉的仁慈的人，这样的人有自由在最低谷时去找上帝，因为他有基督的灵在他里面。基督自己的灵在最低谷时指引他做什么？马可福音 15:34：“我的上帝，我的上帝。”即使在最深的背离中，“我的上帝”仍然存在。他有自由去找上帝。所以，一个有着同样的灵的基督徒，事实上他确实有，仍然是“我的上帝”。他在极端情况下承认上帝并认识他。

Many are discovered hence to have no Spirit of God in them. In trouble whither go they? To their purse, to their friends, to anything. They labour to overcome their troubles one way or other, by physic and the like, but never to go with boldness and comfort, and a kind of familiarity to God. They have no familiarity with God. Therefore they have not a Spirit of liberty.
许多人被发现内心没有上帝的灵。在困境中，他们去哪里？去他们的钱包，去他们的朋友，去任何东西。他们努力以各种方式克服困境，通过药物等方式，但从不敢放心地、舒适地、亲近上帝。他们与上帝没有亲近感。因此，他们没有自由的灵。

[4.] Again, where this Spirit of liberty is, as there is a freedom to go to God, so in regard of the creature and the things here below, there is a freedom from popular, vulgar conceits, from the errors of the times and the slavish courses of the times.
再次，当自由的精神存在时，就像有一种去寻求上帝的自由一样，在对待生物和此世界的事物时，也有一种摆脱普通、庸俗观念的自由，摆脱时代的错误和奴性的行为方式。

There are alway two sorts of wicked persons in the world.
世界上总是有两种邪恶的人。

(1.) The one who accounts it their heaven and happiness, to domineer over others; to bring them into subjection, and to rule over their consciences if they can, and sell all to please them, conscience and all.
那些将其视为天堂和幸福的人，去压制他人；将他们置于控制之下，并且如果可能的话支配他们的良心，并出卖一切以取悦他们，包括良心。

(2.) Another sort again, so they may gain, they will sell their liberty, their reason and all: if it be but for a poor thing, so they may get anything that they value in the world, to make them beasts, as if they had no reasonable understanding souls, much less grace. Between those two, some domineering and others beastly serving, a few that go upon terms of Christianity, are of sound judgment. Now where the Spirit of God is, there is liberty, that is, a freedom not to enthral our judgments to any man, much less conscience. The judgment of man enlightened by reason is above any creature; for reason is a beam of God, and all the persons in the world ought not to think to have power over a man, to say anything against his knowledge.* It is to say against God, if it be but in civil matters, be it what it will Judgment is the spark of God. Nature is but God's candle. It is a light of the same light that grace is of, but inferior. For a man to speak against his conscience to please men, where is liberty! For a man to enthral his conscience to please another man! No man that hath the spirit of a man will be so pharisaical, to say as another man saith, and to judge as another man judgeth, and to do all as another man doth, without seeing some reason himself; going upon the principles of a man himself. It is true of a man as a man, unless he will unman himself. It is much more true of a Christian man. He will not for base fears and engagements enthral his conscience, and sell heaven and happiness and his comfort for this and that; and those that do it, though they talk of liberty, they are slaves; though they domineer in the world, the curse of Cain* is upon them, they are slaves of slaves.
（2）再说一种情况，为了获得利益，他们会出卖自己的自由、理智和一切：即使只是为了一点点东西，只要能得到他们在世界上看重的任何东西，他们就会变成野兽，仿佛没有理智的灵魂，更不用说恩典了。在这两者之间，一些人统治着，另一些人卑躬屈膝，只有少数人按照基督教的原则行事，具有明智的判断力。现在，上帝的灵在哪里，哪里就有自由，也就是说，我们的判断力不受任何人的束缚，更不用说良心了。人的判断力在理性的启迪下高于任何生物；因为理性是上帝的光芒，世界上的任何人都不应该认为自己有权力对一个人说出违背他知识的话。即使只是在民事上，也是违背上帝的旨意。判断力是上帝的火花。自然只是上帝的蜡烛。它是与恩典同源的光，但是次于恩典。一个人为了取悦他人而违背良心说话，这里哪里有自由！一个人为了取悦他人而束缚自己的良心！ 没有一个有男子气概的人会如此法利赛，像另一个人一样说话，像另一个人一样判断，像另一个人一样行动，而不自己看到一些理由；按照一个人自己的原则行事。这对一个男人来说是真实的，除非他愿意放弃男子气概。对一个基督徒来说更加真实。他不会因为卑鄙的恐惧和承诺束缚自己的良心，为了这个和那个而出卖天堂、幸福和舒适；而那些这样做的人，虽然他们谈论自由，但他们是奴隶；虽然他们在世界中占主导地位，但他们背负着该隐的诅咒，他们是奴隶的奴隶。

Therefore, where the Spirit of Christ is, there is an independent liberty. A man is independent upon any other man, further than he sees it agrees with the rules of religion; and he is dependent only upon God, and upon divine principles and grounds. The apostle saith, 'The spiritual man judgeth all things, and is judged of none,' 1 Cor. 2:15. So far as a man is 'led with the Spirit,' Rom. 8:14, he discerns things in the light of the Spirit. He judgeth all things to be as they are, in the light of the Spirit, and is judged of none. His meaning is not, that none will usurp judgment of him, for that they will do. The emptiest men are most rash and censorious; but he is judged of none aright. It is a fool's bolt. But the spiritual man indeed passeth a right verdict upon persons and things, as far as he is spiritual. And that is the reason that carnal men especially hate spiritual men above all things. They hate men that have a natural conscience, that judge according to the light of reason, for that is above any creature. When a man will not say white is black, that good is evil, to please any man in the world, a man that hath a natural conscience will not do this. And this is very distasteful. Where men idolise themselves they love not such, but such as are slaves to them. But much more, when a man is spiritual, he judgeth all things and censureth them and their courses; for he is above all, and seeth all beneath him. Therefore the greatest men in the world are holy men. They are above all other men, and without usurpation, they pass a censure upon the course and state of other men, though they be never so great. Howsoever the image of God is upon them, in regard of their authority and the like, yet in their dispositions they are base, and slaves to their corruptions and to Satan. They are not out of the base rank of nature. Now a man that is a child of God, he is taken into a better condition, and hath a spiritual liberty in him. 'He judgeth all things and is judged of none.' They may call him this and that; it is but malice, and a spice of the sin against the Holy Ghost; but their hearts tell them he is otherwise. He shall judge them ere long, for 'the saints shall judge the world.'† Therefore Christians should know, and take notice of their excellency. 'Where the Spirit of God is, there is liberty' to judge all things as far as they come within their reach and calling, to judge aright of all things. Therefore we should know how to maintain the credit of a Christian, that is, to maintain a liberty independent upon all but God; and other things with reservation, as far as they agree with conscience and religion. Thus we see how we may judge of this liberty. 'Where the Spirit of the Lord is, there is liberty.'
因此，基督的灵在哪里，就有独立的自由。一个人只在宗教规则一致的情况下才依赖其他人，他只依赖上帝和神圣的原则和基础。使徒说：“属灵的人能看透一切，却被人看透了。”（哥林多前书 2:15）一个人只要“被圣灵引导”（罗马书 8:14），他就能以圣灵的光明看清事物。他以圣灵的光明判断一切事物的真相，并且不被任何人所审判。他的意思并不是没有人会对他进行非法审判，因为他们会这样做。最空虚的人最轻率和苛刻；但是他没有被任何人正确地审判。这是愚人的行为。然而，属灵的人确实能对人和事物做出正确的判断，只要他是属灵的。这就是为什么肉体的人特别憎恨属灵的人。他们憎恨那些有自然良知的人，那些根据理性的光明来判断的人，因为这是超越任何创造物的。当一个人不愿意说白是黑，善是恶，只为了取悦世界上的任何人，一个有自然良知的人是不会这样做的。 这是非常令人讨厌的。当人们崇拜自己时，他们喜欢的不是这样的人，而是那些对他们奴役的人。但更重要的是，当一个人是属灵的时候，他会判断一切事物并批评它们和它们的行为；因为他高于一切，看到一切在他之下。因此，世界上最伟大的人是圣人。他们高于其他人，没有篡夺，他们对其他人的行为和状态进行批评，即使他们再伟大。无论他们在权威和其他方面是否有上帝的形象，但在他们的性情中，他们是卑贱的，是对自己的败坏和对撒旦的奴役。他们并没有脱离卑贱的自然等级。现在，一个属神的人，他进入了更好的状态，并在他里面拥有属灵的自由。'他判断一切，却被人所判断。'他们可能称他为这个那个；那只是恶意和对圣灵的亵渎的一点点；但他们的内心告诉他们他是不同的。他们不久将被他审判，因为'圣徒将审判世界。'因此，基督徒应该了解并注意他们的卓越性。 上帝的灵在哪里，那里就有自由，可以对所有事物进行评判，只要它们在我们的范围和使命之内，就能正确地评判所有事物。因此，我们应该知道如何维护一个基督徒的信誉，即保持与上帝独立的自由；其他事物则要有所保留，只要它们与良心和宗教相符。这样我们就能看到如何评判这种自由了。“主的灵在哪里，那里就有自由。”'

He doth not say licentiousness to shake off all government; for by too much licentiousness all liberty is lost; but 'where the Spirit of God is, there is liberty.' For a true Christian is the greatest servant and the greatest freeman in the world; for he hath a spirit that will yield to none. In things spiritual he reserves a liberty for his judgment, yet for outward conformity of life and conversation he is a servant to all, to do them good. Love makes him a servant. Christ was the greatest servant that ever was. He was both the servant of God and our servant. And there is none so free. The greater portion of the Spirit, the more inward and spiritual freedom; and the more freedom, the more disposition to serve one another in love, and to do all things that a man should do outwardly, all things that are lawful. We must take heed of that, mistake not this spiritual liberty. It stands with conformity to all good laws and all good orders, and there is a great mistake of carnal men for want of this. They think it liberty to do as men list.* It is true, if a man have a strong and a holy understanding, to be a good leader to it, but it is the greatest bondage in the world, to have most freedom in ill. As I said before, those that are most free in ill are most slaves of all; for their corruptions will not suffer them to hear good things, to be where good things are spoken, to accompany with those that are good, their corruptions hath them in so narrow a custody. Some kind of men, their corruptions are so malignant and binding, that they will not suffer them to be in any opportunity wherein their corruptions may be restrained at all, but they hate the very sight of persons that may restrain them, and all laws that might restrain them. Now this is the greatest slavery in the world, for a man to have no acquaintance with that that is contrary to his corrupt disposition.
他并不是说放纵来摆脱一切政府；因为过度放纵会失去所有的自由；但是“上帝的灵在哪里，那里就有自由”。因为一个真正的基督徒是世界上最伟大的仆人和最自由的人；因为他有一个不会屈服于任何人的灵魂。在属灵的事情上，他保留了自己判断的自由，但在生活和交往的外在一致性上，他是众人的仆人，为了造福他们。爱使他成为仆人。基督是有史以来最伟大的仆人。他既是上帝的仆人，也是我们的仆人。没有人比他更自由。灵的份量越大，内在和属灵的自由就越多；而自由越多，就越有愿意以爱互相服侍的倾向，愿意做所有合法的事情。我们必须小心，不要误解这种属灵的自由。它与遵守所有良好的法律和秩序是一致的，这是肉体的人因为缺乏这种自由而犯的一个大错误。他们认为随心所欲就是自由。如果一个人拥有强大而圣洁的理解力，对它来说成为一个好的领导者是真实的，但在世界上拥有最大的自由却是最大的束缚。正如我之前所说，那些在邪恶中最自由的人是最为奴隶的；因为他们的堕落不允许他们听到好的事情，去那些说好话的地方，与那些善良的人为伍，他们的堕落将他们束缚得如此之紧。有些人，他们的堕落是如此恶性和束缚性的，以至于它们不允许他们有任何可能限制他们堕落的机会，他们憎恨那些可能限制他们的人的视线，以及所有可能限制他们的法律。现在，这是世界上最大的奴役，因为一个人对与他的堕落性格相反的事物没有任何了解。

Well, 'new lords new laws,' as soon as ever a man is in Christ and hath Christ's Spirit, he hath another law in his soul to rule him contrary to that that there was before. Before he was ruled by the law of his lusts, that carried him whither he would; but now in Christ he hath a new Lord and a new law, and that rules him according to the regiment† of the Spirit, 'The law of the Spirit of life in Christ hath freed me from the law of sin and of death, Rom. 8:2.
好的，“新主新法”，一旦一个人接受了基督并拥有基督的圣灵，他的灵魂中就有了另一条与之前相反的法律来统治他。在此之前，他受他的欲望的法律支配，使他随心所欲；但现在在基督里，他有了一个新的主和一条新的法律，根据圣灵的统治来引导他，“因为在基督耶稣里赐生命之灵的律已经释放了我，使我脱离了罪和死的律，罗马书 8:2。”

Use 4. Again, seeing where the Spirit of God is, there is this sweet and glorious liberty, let us take heed by all means that we do not grieve the Spirit. When we find the Holy Ghost in the use of any good means to touch upon our souls, Oh give him entrance and way to come into his own chamber, as it were to provide a room for himself; as Cyprian saith, Consecra habitaculum, &c., enter into thy bedchamber; consecrate a habitation for thyself (c). So let us give him way to come into our souls when he knocks by his motions. We that live in the church, there is none of us all but our hearts tell us that we have often resisted the Holy Ghost. We might have been saved if we had not been rebellious and opposite. Grieve not the Spirit by any means.
再次使用 4.再次，当我们看到上帝的灵在哪里时，就有这种甜蜜而荣耀的自由，让我们务必小心，不要伤害圣灵。当我们发现圣灵在使用任何善良的方式触动我们的灵魂时，哦，请给他进入和通行的方式，就像为自己提供一个房间一样；正如西普里安所说，祝圣你的住所，进入你的卧室；为自己祝圣一个住所。所以，当他通过他的动作敲门时，让我们给他进入我们的灵魂的方式。我们生活在教会中，我们所有人的心都告诉我们，我们经常抵挡圣灵。如果我们没有反叛和对立，我们本可以得救。无论如何，不要伤害圣灵。

How the Spirit is grieved

Quest. How is the Spirit grieved?
灵魂如何受伤？

Ans. Especially these two or three ways.
特别是这两种或三种方式。

(1.) The Spirit being a Spirit of holiness, is grieved with unclean courses, with unclean motions and words and actions. He is called the Holy Spirit, and he stirs up in the soul holy motions like himself. He breathes into us holy motions, and he breathes out of us good and holy and savoury words, and stirs us up to holy actions. Now when we give liberty to our mouths to speak rottenly, to swear—I am ashamed almost to name that word—when we give liberty to such filthiness, is not this a grieving of the Spirit, if we have the Spirit at all? If we have not a care to grieve ourselves, do we not grieve all about us? Therefore take heed of all filthy unholy words, thoughts, or carriages. It grieves the Spirit.
（1）圣灵作为圣洁的灵，对不洁的行为、不洁的动作、言语和行为感到悲伤。他被称为圣灵，并在我们的灵魂中激发出像他自己一样的圣洁动力。他向我们灌输圣洁的动力，他从我们身上呼出善良、圣洁和芬芳的言辞，并激励我们进行圣洁的行动。现在，当我们放任我们的嘴巴说腐烂的话，发誓——我几乎不好意思提到那个词——当我们放任这种污秽时，如果我们真的有圣灵，这不是在伤害圣灵吗？如果我们不关心自己的伤害，难道我们不会伤害周围的所有人吗？因此，要小心使用所有肮脏、不圣洁的言辞、思想或行为。这会伤害圣灵。

(2.) Then the Spirit is a Spirit of love, take heed of canker and malice. We grieve the Spirit of God by cherishing canker and malice one against another. It drives away the sweet spirit of love. Therefore make conscience of grieving the Spirit. He will not rest in a malicious heart who is the Spirit of love.
然后，这个灵是一种爱的灵，要小心避免溃疡和恶意。我们通过怀有溃疡和恶意彼此伤害，使上帝的灵感到悲伤。它会驱走甜美的爱的灵。因此，要有意识地避免伤害这个灵。作为爱的灵，他不会停留在恶意的心中。

(3.) Again, the Spirit of Christ, wheresoever it is, it is joined with a spirit of humility. 'God gives grace to the humble,' James 4:6. It empties the soul that it may fill it. It empties it of what is in it, of windy vanity, and fills it with itself. Therefore those that are filled with vain, high, proud conceits, they grieve and keep out the good Spirit of God; for we should empty our souls that the Spirit of God may have a large dwelling there, or else we grieve the Spirit.
（3）再次，基督的圣灵无论在何处，都与谦卑的精神相结合。雅各书 4:6 说：“神赐更多的恩典给谦卑的人。”它使灵魂空虚，以便填满它。它使灵魂摆脱其中的虚荣和傲慢，用自己来填满。因此，那些充满虚荣、高傲自大的人，他们会伤害并阻止上帝的圣灵进入；因为我们应该使自己的灵魂空虚，让上帝的圣灵在其中有一个宽广的居所，否则我们会伤害圣灵。

(4.) In a word, any sin against conscience grieves the Spirit of God, and hinders spiritual liberty, because 'where the Spirit of God is, there is liberty.' Would we preserve liberty, we must preserve the Spirit. If we sin against conscience, we hinder liberty every way. We hinder our liberty to good duties. When a man sins against conscience he is dead to good actions. Conscience tells him, Why do you go about it, you have done this and that? He is shackled in his performances; he cannot go so naturally to prayer and to hearing. Conscience lays a clog upon him.
总之，任何违背良心的罪行都会使上帝的灵感到悲伤，并阻碍属灵的自由，因为“上帝的灵在哪里，那里就有自由”。如果我们想保持自由，就必须保持灵感。如果我们违背良心，就会在各个方面阻碍自由。我们阻碍了履行善行的自由。当一个人违背良心时，他对善行变得麻木不仁。良心告诉他，你为什么要这样做，你已经做了这个和那个？他在行动中受到束缚；他不能如此自然地去祈祷和听道。良心给他加上了一种阻碍。

[1.] He is shackled, in prayer especially; he hath not liberty to the throne of grace. How dares he look to heaven, when he bath grieved the Spirit of God, and broken the peace of his conscience? What communion hath, he with God? So it hinders peace with God. A man cannot look Christ in the face. As a man, when he hath wronged another man, he is ashamed to look on him, so the soul when it hath run into sins against conscience, it is ashamed to look on Christ, and to go to God again. Therefore any sin against conscience grieves the Spirit, and hinders all sweet liberty that was before. It takes away the degree of it.
[1.] 他被束缚住，尤其在祈祷时；他没有自由接近恩典的宝座。他竟然敢仰望天堂，当他伤害了上帝的灵，并破坏了自己的良心的平安？他与上帝有何交流？因此，这妨碍了与上帝的和平。一个人无法直视基督的面容。就像一个人在伤害了另一个人之后，他会感到羞愧，不敢直视他一样，灵魂在犯了违背良心的罪之后，也会感到羞愧，不敢直视基督，也不敢再去面对上帝。因此，任何违背良心的罪都会伤害灵魂，并阻碍之前所有甜蜜的自由。它剥夺了这种自由的程度。

[2.] It hinders boldness with men, for what makes a man courageous in his dealings with men? A clear conscience. Let it be the stoutest man in the world, let him maintain any lust against conscience, it will make him so far a slave; for when it comes to the crossing of that lust once, then you shall see he will even betray all his former stoutness and strength. If a man be covetous and ambitious, he may be stout for a time, but when he comes to be crossed it will take away all liberty that a man hath, to cherish any sin.
[2.] 它阻碍了男人的勇气，因为是什么让一个男人在与人打交道时变得勇敢？是一颗清白的良心。让他是世界上最强壮的人，让他违背良心，他将变得如此奴隶；因为当他一次违背那个欲望时，你将看到他甚至会背叛他所有以前的勇气和力量。如果一个人贪婪和野心勃勃，他可能会有一段时间的勇气，但当他受到阻碍时，它将夺走一个人拥有的所有自由，以滋养任何罪恶。

In a word, to preserve this liberty, let us go to Christ, from whom we have this liberty; complain to him. When we find any corruption stirring, go to the Lord in the words of St Austin, and say, 'Now, Lord, free me from my necessities.'* I cannot serve thee as I should do, nor as I would do. I am enthralled to sin, but I would do better. I cannot do so well as I would; free me from my necessities. Complain of our corruptions to God. As the woman in the law, when she complained if she were assaulted, she saved her life by complaining, Deut. 22:25–27, so let us complain to Christ if we find violence offered to us by our corruptions. I cannot by my own strength set myself at liberty from this corruption. Lord, give me thy Spirit to do it. Set me more and more at liberty from my former bondage, and from this that hath enthralled me. So complain to Christ, and desire him to do his office. Lord, thy office is 'to dissolve the works of the devil,' 1 John 3:8. And go to the Spirit. It is the office of the Holy Ghost to free us, to be a Spirit of liberty. Now desire Christ and the Holy Ghost to do their office of setting us at spiritual liberty. And this we must do in the use of means and avoiding of occasions, and then it will be efficacious to preserve that spiritual liberty as will tell our consciences that we are no hypocrites; and that will end in a glorious liberty in the life to come.
总之，为了保护这种自由，让我们去找基督，从他那里得到这种自由；向他抱怨。当我们发现任何腐败的迹象时，用圣奥斯定的话去找主，说：“主啊，现在请你从我的困境中解救我。”*我不能像应该的那样事奉你，也不能像愿意的那样事奉你。我被罪恶束缚，但我想做得更好。我不能像愿意的那样做得那么好；请你从我的困境中解救我。向上帝抱怨我们的腐败。就像律法中的那个妇人，当她抱怨自己受到侵犯时，她通过抱怨挽救了自己的生命，申命记 22:25-27，所以如果我们发现自己受到腐败的侵害，让我们向基督抱怨。我不能凭借自己的力量从这种腐败中解脱出来。主啊，请赐给我你的圣灵来做这件事。让我越来越从以前的束缚中解脱出来，从这个束缚我身的束缚中解脱出来。所以向基督抱怨，并请求他履行他的职责。主啊，你的职责是“消灭魔鬼的作为”，约翰一书 3:8。然后去找圣灵。圣灵的职责是使我们自由，成为自由的灵。现在请基督和圣灵履行他们使我们在属灵上自由的职责。 我们必须在使用手段和避免场合时这样做，这样才能有效地保持那种精神自由，让我们的良心告诉我们我们不是伪君子；这将最终在来世获得光荣的自由。

And let this be a comfort to all poor struggling and striving Christians that are not yet set at perfect liberty from their lusts and corruptions; that it is the office of the Spirit of Christ as the King of the church; it is his office by his Spirit to purge the church perfectly, to make it a glorious spouse. At last he will do his own office. And besides this liberty of grace joined with conflict in this world, there is another liberty of glory, when I shall be freed from all oppositions without, and from all conflict and corruption within. It is called 'the liberty of the sons of God,' Rom. 8:21, and those that look not more and more for the gracious liberty to be free from passions and corruptions here, they must not look for the glorious liberty in heaven. But those that live a conflicting life, and pray to Christ more and more for the Spirit of liberty to set up a liberty in us, these may look for the liberty of the Son of God, that will be ere long, when we shall be out of reach, and free from corruption; when the Spirit of God shall be all in all. Now our lusts will not suffer the Spirit to be all in all, but in heaven he shall; there shall be nothing to rise against him. This that hath been spoken shall suffice for that 17th verse, 'The Lord is the Spirit, and where the Spirit, of the Lord is there is liberty.' I proceed to the next verse, which I purpose to dwell more on.
让这成为一个安慰，给所有还未完全摆脱欲望和腐败的贫困、奋斗的基督徒；基督的灵作为教会的君王，他的职责是完全净化教会，使其成为荣耀的新娘。最终，他将履行自己的职责。除了在这个世界上与冲突相伴的恩典自由之外，还有另一种荣耀自由，那时我将摆脱外界的一切阻碍，摆脱内心的冲突和腐败。这被称为“神的儿子的自由”（罗马书 8:21），那些不再期待在这里从激情和腐败中获得恩典自由的人，就不能期待在天堂中获得荣耀的自由。但那些过着冲突的生活，并且越来越多地向基督祈求自由的灵，使我们内心自由，这些人可以期待神的儿子的自由，它将很快到来，当我们摆脱束缚，摆脱腐败时；当上帝的灵将成为一切。现在，我们的欲望不允许圣灵成为一切，但在天堂，他将成为一切；没有任何东西能够反抗他。 这已经说得足够了，适用于第 17 节：“主就是那灵，主的灵在哪里，那里就有自由。”我继续下一节，我打算更多地停留在这一节上。

Verse 18. 'But we all, as in a glass, with open face behold the glory of the Lord, and are changed into the same image, from glory to glory, as by the Spirit of the Lord.'
我们众人，如同在镜子里，面对着主的荣耀，一览无余，而且我们也正在从荣耀到荣耀的变化中，仿佛被主的灵所改变。

As the sun riseth by degrees till he come to shine in glory, so it was with the Sun of righteousness. He discovered himself in the church by little and little. The latter times now are more glorious than the former; and because comparisons give lustre, the blessed apostle, to set forth the excellency of the administration of the covenant of grace under the gospel, he compares it with the administration of the same covenant in the time of the law; and in the comparison prefers that administration under the gospel as more excellent. Now besides other differences in the chapter, he insists upon three especially.
正如太阳逐渐升起直到光芒四射，正义之日也是如此。他在教会中逐渐显露自己。现在的时代比以前更加荣耀；因为比较能增添光彩，所以受福的使徒为了展示福音时代下恩典约的管理的卓越性，将其与律法时代下同一约的管理进行比较；并且在比较中认为福音时代下的管理更加优越。除了本章中的其他差异之外，他特别强调了三个差异。

Three differences between the Law and the Gospel
法律与福音之间的三个区别

They differ in generality, evidence, efficacy.
它们在普遍性、证据和效力上有所不同。

(1.) First, in regard of the generality, 'We all now with open face,' &c. Moses only beheld the glory of the Lord in the mount, but 'we all,' not all men, but all sound Christians that have their eyes opened; all sorts of believers, behold this glory. In spiritual things there is no envy. Every one may be partaker in solidum, entirely of all. Envy is in the things of this life, where the more one hath the less another hath. It is a matter of glory and excellency the more are partakers of spiritual things. The Jews rejoiced that the Gentiles should be called, and we now rejoice in hope, and should rejoice marvellously if we could see it effected, that the Jews should be taken in again; the more the better; 'we all.'
首先，就普遍性而言，“我们众人现在敞开着脸面”，摩西只在山上看到了主的荣耀，但“我们众人”，不是所有人，而是所有眼睛睁开的坚定的基督徒；所有种类的信徒都看到了这个荣耀。在属灵的事物中没有嫉妒。每个人都可以完全分享一切。嫉妒存在于这个世界上的事物中，一个人拥有得越多，另一个人就拥有得越少。在属灵的事物中，更多的人分享荣耀和卓越是一件值得夸耀的事情。犹太人为外邦人被称呼而欢喜，我们现在在希望中欢喜，并且如果我们能看到犹太人再次被接纳，我们将非常欢喜；越多越好；“我们众人”。

(2.) And then for evidence. 'We behold with open face,' that is, with freedom and boldness, which was not in the time of the law. For they were afraid to look upon Moses when he came down from the mount, his countenance was so majestical and terrible. But 'we all with open face,' freely, boldly, and cheerfully, look upon the glory of God in the gospel. The light of the gospel is an alluring comforting light; the light of the law was dazzling and terrifying.
（2）然后是关于证据。'我们以敞开的面容观看'，也就是说，以自由和大胆的态度，这在律法时代是不存在的。因为他们害怕看摩西从山上下来，他的容貌是如此威严和可怕。但是，'我们众人以敞开的面容'，自由、大胆和愉快地观看福音中上帝的荣耀。福音的光是一种诱人的安慰之光；律法的光是令人眩目和可怕的。

'As in a glass.' They beheld God in a glass, but it was not so clear a glass. They beheld him as it were in the water, we behold him in crystal. We see God in the glass of the word and sacraments, but they in a world of ceremonies. Christ was to them swaddled and wrapped up in a great many types.
"如同在玻璃中。” 他们在玻璃中看到了上帝，但那并不是那么清晰的玻璃。 他们看到他就像在水中一样，而我们在水晶中看到他。 我们通过圣言和圣礼的玻璃看到上帝，而他们则在一片仪式的世界中看到。 基督对他们来说是用许多象征包裹起来的。

(3.) And then for the power and efficacy, the gospel is beyond the law. The law had not power to convert, to change into its own likeness; but now the gospel, which is the ministry of the Spirit, it hath a transforming changing power, into the likeness of Christ whom it preacheth. 'We are changed from glory to glory.' It is a gradual change, not all at once, but from glory to glory, from one degree of grace to another; for grace is here called glory. We are changed from the state of grace till we* come to heaven, the state of glory.
（3）然后，对于能力和功效而言，福音超越了律法。律法没有能力使人转变，使人变得像它自己一样；但现在福音，也就是圣灵的事工，具有一种能够改变的力量，使人变得像它所传扬的基督一样。“我们从荣耀变成荣耀。”这是一个逐渐的变化，不是一下子全部完成，而是从一个恩典的程度到另一个恩典的程度；因为这里将恩典称为荣耀。我们从恩典的状态变化到我们来到天堂的状态，也就是荣耀的状态。

And then the cause of all. It is 'by the Spirit of the Lord.' The Spirit runs through all. It is 'by the Spirit of the Lord' that we behold. It is the Spirit of the Lord that takes away the veil. It is by the Spirit that we are changed from glory to glory.
然后是一切的原因。它是“主的灵”。灵贯穿其中。我们是通过“主的灵”来看见的。是主的灵除去了面纱。我们是通过灵来从荣耀变为荣耀的。

Four excellencies in the covenant of grace
恩典的约中的四个卓越之处

Thus you see how many ways the administration of the covenant of grace now is more excellent than the administration of the covenant of grace was then. In a word it hath four excellencies especially, as,
因此，你可以看到如今恩典约的管理方式比以前更加优越。总之，它有四个特别的优点，如，

First, Liberty and freedom from the bondage of ceremonies and of the law. In a great part they had little gospel and a great deal of law mingled with it. We have much gospel and little law. We have more freedom and liberty.
首先，自由和摆脱仪式和法律的束缚。在很大程度上，他们几乎没有福音，而是将大量的法律与之混合。我们有很多福音，很少的法律。我们拥有更多的自由和自由。

Second, And thereupon we have more clearness. We see Christ more clearly. 'With open face we behold the glory of the Lord.'
其次，因此我们更加清晰。我们更清楚地看到基督。'我们敞开面孔，看见主的荣耀。'

Third. And thirdly, there is more intension of grace. The Spirit works more strongly now, even to a change. The ministry of the gospel hath the Spirit with it, whereby we are changed from the heart-root inwardly and thoroughly.
第三点。第三，有更多的恩典意愿。圣灵现在更加有力地工作，甚至能够带来改变。福音事工带有圣灵，使我们从内心深处彻底地改变。

Fourth, And lastly, in the extension. It is more large. 'We all,' Gentiles as well as Jews, 'behold,' &c.
第四，最后，在延伸方面。它更大。'我们所有人'，无论是外邦人还是犹太人，'看到'，等等。

Hence, let us seriously and fruitfully consider in what excellent times the Lord hath cast us, that we may answer it with thankfulness and obedience. God hath reserved us to these glorious times, better than ever our forefathers saw.†
因此，让我们认真而富有成效地思考上帝将我们投入了多么美好的时代，以便我们能以感恩和顺从的态度回应。上帝将我们保留到了这些辉煌的时代，比我们的祖先所见过的任何时代都要好。†

There are three main parts of the text: Our communion and fellowship with God in Christ. 'We all now in a glass behold the glory of the Lord.' And then,
文本主要分为三个部分：我们在基督里与上帝的交流和团契。'我们现在都透过镜子看见主的荣耀。'然后，

Our conformity thereupon. By beholding we are changed into the same image.
我们的一致性随之而来。通过观察，我们被改变成相同的形象。

The third is the cause of both; the cause why we 'behold the glory of God,' and why by beholding 'we are changed from glory to glory;' it is 'the Spirit of God.'
第三个原因是两者的原因；我们“看见神的荣耀”的原因，以及我们通过观察“从荣耀到荣耀的转变”的原因；它是“神的灵”。

This text hath many themes of glory. All is glorious in it. There is the glorious mercy of God in Christ, who is the Lord of glory, the gospel in which we see the grace of God and of Christ; 'The glorious gospel,' 1 Tim. 1:11, the change by which we are changed, a glorious change 'from glory to glory,' and by a glorious power, by 'the Spirit of the Lord,' all here is glorious. Therefore blessed be God, and blessed be Christ, and blessed be the Spirit, and blessed be the gospel, and we blessed that live in these blessed and glorious times! But to come to the words.
这段文字有许多光荣的主题。其中一切都是光荣的。其中有上帝在基督里的荣耀的怜悯，基督是荣耀的主，福音中我们看到了上帝和基督的恩典；“荣耀的福音”，提摩太前书 1:11，我们经历了一个荣耀的变化，“从荣耀到荣耀”，并且通过“主的灵”这个荣耀的力量。因此，愿上帝受赞美，基督受赞美，圣灵受赞美，福音受赞美，我们有幸生活在这些有福和荣耀的时代！但是，让我们来看看这些话语。

'But we all as in a glass,' &c.
但我们都像在镜子里，等等。

The happiness of man consists especially in two things:
人的幸福主要包括两个方面：

In communion with God, in conformity to God.
与上帝相通，在与上帝一致。

The means how to attain them both are laid down in this verse.
如何同时实现这两个目标的方法在这个诗句中已经阐明。

I shall speak of them in order. First, of our communion with the chief good; and then of the conformity wrought upon that communion.
我将按顺序谈论它们。首先，是我们与至善之间的交流；然后是在这种交流中形成的一致性。

And in the communion, first of God's discovering of himself by his Spirit.
在交流中，首先是上帝通过他的圣灵揭示自己。

And then of our apprehension of him by beholding.
然后通过观察我们对他的理解。

'We all with open face behold the glory of the Lord,' &c.

In the glass of the gospel we see Christ, and in Christ the glory of God shining, especially of his mercy.
在福音的镜子中，我们看到基督，而在基督中，看到上帝的荣耀闪耀，尤其是他的怜悯。

The point then here is, that,
那么这里的重点是，

The grace and free mercy of God his glory
上帝的恩典和自由的怜悯是他的荣耀

Doct. The grace and free mercy of God is his glory. Now in our fallen estate the glory of God is especially his mercy shining in Jesus Christ.
医生。上帝的恩典和自由的怜悯是他的荣耀。现在在我们堕落的状态中，上帝的荣耀尤其体现在耶稣基督的怜悯中。

What is glory?
荣耀是什么？

Glory implieth these things.
荣耀意味着这些事情。

[1.] First, Excellency. Nothing is glorious but that that is excellent.
首先，阁下。只有卓越的事物才是光荣的。

[2.] Secondly, Evidence and manifestation; for nothing is glorious, though it be excellent, if it appear not so. Therefore light is said to be glorious, because the rays of it appear and run into the eyes of all as it were. And therefore we call things that are glorious by the name of light, illustrissimus and clarissimus, terms taken from light, (d) because where glory is there must be manifestation. Thus light, it is a creature of God that manifests itself and other things.
其次，证据和表现；因为即使是卓越的事物，如果不显现出来，也不会被视为光荣。因此，光被称为光荣，因为它的光线似乎进入所有人的眼睛。因此，我们用光的名字来称呼那些光荣的事物，比如"光辉"和"显赫"，这些词汇都来自光，因为光荣必须有显现。因此，光是上帝创造的一种能够显现自身和其他事物的东西。

[3.] Thirdly, Victoriousness. In glory there is such a degree of excellency as is victorious, and convincing that it is so indeed; conquering the contrary that opposeth it. Light causeth darkness to vanish presently. When the sun which is a glorious creature appears, where are the stars? And where are meaner men in the appearance of a glorious prince? They are hid. The meaner things are shadowed by glory.
第三，胜利。在荣耀中有一种卓越的程度，它是胜利的，令人信服地证明了它的确如此；征服了与之相对立的对立面。光使黑暗立即消失。当太阳这个光荣的创造物出现时，星星在哪里？在一个光荣的王子出现时，卑微的人在哪里？他们被隐藏起来。卑微的事物被荣耀所掩盖。

[4.] Again, usually glory hath with it the suffrage and approbation of others, or else it hath not its right end; that is, Why doth God create such glory in nature as light, and such like, but that men may behold the light? and why are kings and great men glorious at certain times, but that there be beholders? If there were no beholders there would be no glory.
再次，通常荣耀与他人的支持和赞许相伴，否则它就没有达到其正确的目的；也就是说，为什么上帝在自然界中创造了光明等荣耀呢？难道不是为了让人们看到光明吗？为什么国王和伟大的人物在某些时候会光荣呢？难道不是为了有观看者吗？如果没有观看者，就不会有荣耀。

Now to apply this to the point in hand. 'The glory of the Lord;' that is, his attributes, especially that of grace, mercy, and love in Christ. That especially is his excellency.
现在将这应用到手头的问题上。'主的荣耀'，即他的属性，尤其是在基督里的恩典、怜悯和爱。尤其是他的卓越之处。

And there is an evidence and manifestation of it. It appears to us in Christ, 'The grace of God had appeared,' Titus 2:11. Christ is called grace. He is the grace of God invested and clothed with man's nature. When Christ appeared, the grace and mercy and love of God appeared.
有证据和表现。它在基督里向我们显现，“神的恩典已经显现出来”，提多书 2:11。基督被称为恩典。他是神的恩典，穿上人的本性。当基督显现时，神的恩典、怜悯和爱也显现出来。

Then again it is victorious, shining to victory over all that is contrary. For, alas! beloved, what would become of us if there were not grace above sin, and mercy above misery, and power in Christ Jesus above all the power in Satan and death!
然而，它再次获胜，辉煌地战胜了一切相反的事物。因为，唉！亲爱的，如果没有超越罪恶的恩典，超越痛苦的怜悯，以及基督耶稣中超越撒旦和死亡的力量，我们将会怎样呢！

And then they have a testimony of all that belong to God; for they have their eyes opened to behold this glory, and by beholding are transformed from glory to glory, as we shall see after.
然后，他们对属于上帝的一切都有见证；因为他们的眼睛被打开，看到了这个荣耀，并且通过观察，从荣耀转化为荣耀，正如我们之后将看到的。

So that whatsoever may be said of glory may be said of this glory, whence all other glory indeed is derived.
所以，无论对于荣耀有什么说法，都可以说是来自这个荣耀，而其他所有的荣耀确实都源自于这个荣耀。

'The glory of the Lord.'
主的荣耀。

By the glory of the Lord then is meant especially the glory of his mercy and love in Jesus Christ.
主的荣耀特指他在耶稣基督中的怜悯和爱的荣耀。

The several attributes of God shine upon several occasions: They have as it were several theatres whereon to discover their glory. In creation there was power most of all. In governing the world, wise providence. In hell, justice in punishing sinners. But now to man in a lapsed estate, what attribute shines most, and is most glorious? Oh it is mercy and free grace. If grace and mercy were hid, our state being as it is since the fall, what were all other attributes but matter of terror? To think of the wisdom, and power, and justice of God would add aggravations. He is the more wise and powerful to take revenge on us, &c. Grace is the glorious attribute whereby God doth as it were set himself to triumph over the greatest ill that can be, over sin. That that is worse than the devil himself cannot prevail over his grace. There is a greater height and depth and breadth; there are greater dimensions in love and mercy in Christ than there is in our sins and miseries; and all this is gloriously discovered in the gospel.
上帝的几个属性在不同的场合中闪耀：它们就像是几个舞台，展示着它们的荣耀。在创造中，最重要的是力量。在治理世界中，是智慧的安排。在地狱中，是惩罚罪人的公正。但是现在对于堕落的人来说，哪个属性最闪耀，最荣耀呢？哦，那就是怜悯和自由的恩典。如果恩典和怜悯被隐藏起来，考虑到我们自从堕落以来的状态，其他所有属性又有什么不是可怕的呢？想到上帝的智慧、力量和公正只会加重我们的过错。他更加聪明和强大，可以对我们进行报复等等。恩典是上帝的荣耀属性，他似乎要战胜一切最大的邪恶，战胜罪恶。比魔鬼本身更糟糕的东西也不能战胜他的恩典。在基督里，爱和怜悯的高度、深度和广度更大，比我们的罪恶和苦难更大；而所有这一切在福音中得到了荣耀的展示。

Do you wonder then why the grace of God hath found such enemies as it hath done alway, especially in popery, where they mingle their works with grace? For the opposite heart of man being in a frame of enmity to God, sets itself most against that that God will be glorified in. Therefore we should labour to vindicate nothing so much as grace. We have a dangerous encroaching sect risen up, enemies to the grace of God, that palliate and cover their plot cunningly and closely, but they set nature against grace. Let us vindicate that upon all occasions; for we live by grace, and we must die by grace, and stand at the day of judgment by grace; not in our own righteousness, but in the righteousness of Christ, being found in him. But because it is a sweet point, and may serve us all in stead, to consider that God will honour himself gloriously in this sweet attribute, let us see a little how the glory of God shines in Christ more than otherwise; parallel it with other things a little.
你是否想知道为什么上帝的恩典总是找到那些与之为敌的人，尤其是在天主教中，他们将自己的行为与恩典混为一谈？因为人的反对之心与上帝相对立，最反对上帝荣耀的事物。因此，我们应该努力维护的是恩典。我们面临着一个危险的教派崛起，他们是上帝恩典的敌人，他们狡猾地掩盖自己的阴谋，但他们将本性与恩典对立起来。让我们在任何场合都维护恩典；因为我们靠恩典而活，我们必须靠恩典而死，在审判的日子里靠恩典站立；不是靠我们自己的义，而是靠基督的义，在他里面被找到。但因为这是一个美好的观点，可以为我们所有人提供帮助，考虑到上帝将以这种美好的属性荣耀自己，让我们稍微看看上帝的荣耀如何在基督里更加明显；与其他事物进行一些对比。

Glory of God greatest in the gospel
上帝的荣耀在福音中最伟大

(1.) The glory of God was in Adam; for Adam had the image of God upon him, and had communion and fellowship with God; but there is greater glory now shining in the gospel, in Jesus Christ, to poor sinners. For when man stood in innocency, God did good to a good man, and God was amiable and friendly to a friend. Adam was the friend of God then. Now to do good to him that is good, and to maintain sweet communion with a friend, this is good indeed, and it was a great glory of God's mercy that he would raise such a creature as man hereto. But now in Jesus Christ there is a further glory of mercy; for here God doth good to ill men, and the goodness of God is victorious and triumphant over the greatest misery and the greatest ill of man. Now in the gospel God doth good to his greatest enemies herein, as it is Rom. 5:10. God set forth and commended gloriously his love, that 'when we were enemies, he gave his Son for us. Therefore here is greater glory of mercy and love shining forth to fallen man in Christ than to Adam in innocency.
（1）上帝的荣耀在亚当身上；因为亚当身上有上帝的形象，并与上帝有交流和交谊；但现在在福音中，耶稣基督向贫穷的罪人照耀着更大的荣耀。因为当人处于无辜状态时，上帝对善良的人行善，上帝对朋友友善可爱。当时亚当是上帝的朋友。现在，对善良的人行善，并与朋友保持甜蜜的交流，这确实是好的，上帝的怜悯之荣耀在于他愿意提升人类这样的生物。但是现在在耶稣基督里，有更大的怜悯之荣耀；因为在这里，上帝对邪恶的人行善，上帝的善良战胜了人类最大的苦难和最大的邪恶。现在在福音中，上帝对他最大的敌人行善，正如罗马书 5:10 所说。上帝显明并荣耀地表达了他的爱，即“我们还是罪人的时候，上帝为我们舍了他的儿子”。因此，在基督里，对堕落的人而言，上帝的怜悯和爱的荣耀比亚当在无辜中更加璀璨。

(2.) The glory of God shines in the heavens. 'The heavens declare the glory of God, and the firmament sheweth his handiwork,' Ps. 19:1. Every creature hath a beam of God's glory in it. The whole world is a theatre of the glory of God. But what is the glory of creation, of preservation, and governing of the world, to the glory of his mercy and compassion that shines in Christ? The glory of the creature is nothing to this; for all the creatures were made of nothing; but here the glory of mercy is such in Christ that God became a creature himself.
上帝的荣耀在天空中闪耀。“天宣告上帝的荣耀，穹苍传扬他的手段。”（诗篇 19:1）每个生物都有上帝荣耀的一束光芒。整个世界是上帝荣耀的舞台。但是，相比于在基督里闪耀的怜悯和同情的荣耀，创造、保护和管理世界的荣耀又算得了什么呢？生物的荣耀与此相比无足轻重；因为所有的生物都是从无中创造出来的；但在基督里，怜悯的荣耀如此之大，以至于上帝自己成为了一个生物。

(3.) Nay, to go higher, to the angels themselves. It is not philangelia, but philanthropia that outshines all.* God is not called the lover of angels. He took not upon him the nature of angels, but the nature of man; and man is the spouse of Christ, the member of Christ. Angels are not so. They are but ministering spirits for the good of them that shall be saved. Christ, as it is Eph. 1:21, when he rose again, he was 'advanced above all principalities and powers,' therefore above the angelical nature. Now Christ and the church are all one. They make but one mystical body. The church is the queen, and Christ is the king. Therefore Christ mystical, the church, is above all angelical nature whatsoever. The angels are not the queen and spouse of Christ. So the glory of God's goodness is more to man, to sinful man, after he believes and is made one with Christ, than to any creature whatsoever. Thus God hath dignified and advanced our nature in Jesus Christ. Comparisons give lustre. Therefore this shews plainly unto us Christians that the glory of the mercy and love and kindness of God to man in Christ shines more than his glory and mercy and kindness to all the creatures in the world besides. Therefore here is a glory with an excellency.
（3）不，更高的是到达天使们那里。这不是对天使的爱，而是对人类的爱，这种爱超越一切。上帝并不被称为天使的爱人。他没有承担天使的本性，而是承担了人的本性；而人是基督的配偶，是基督的一部分。天使不是这样的。他们只是为那些将要得救的人服务的仆役。正如以弗所书 1:21 所说，基督在复活时被“高举在一切执政掌权者之上”，因此高于天使的本性。现在基督和教会是一体的。他们只构成一个神秘的身体。教会是皇后，基督是国王。因此，基督的神秘身体，即教会，高于任何天使的本性。天使不是基督的皇后和配偶。因此，上帝的善良对于人，对于有罪的人，在他相信并与基督合一之后，比对于任何其他生物都更加荣耀。因此，上帝在耶稣基督里尊贵和提升了我们的本性。比较使光彩。 因此，这清楚地向我们基督徒展示了上帝在基督里对人类的怜悯、爱和仁慈的荣耀比他对世界上所有其他生物的荣耀和怜悯和仁慈更加辉煌。因此，这里有一种卓越的荣耀。

On the other side, nothing more terrible than to consider of God. Out of Christ, what is he but a 'consuming fire'? Heb. 12:29. But to consider of his mercy, his glorious mercy in Jesus Christ, nothing is more sweet. For in Jesus Christ God hath taken upon him that sweet relation of a Father; 'The Father of mercy, and God of all comfort,' 2 Cor. 1:3. So that the nature of God is lovely in Christ, and our nature in Christ is lovely to him. And this made the angels, who, though they have not increase of grace by Christ, yet having increase of comfort and glory, when Christ was born, to sing from heaven 'Glory to God on high,' &c., Luke 2:14. What glory? Why, the glory of his mercy, of his love, of his grace to sinful men. Indeed, there is a glory of wisdom to reconcile justice and mercy together, and a glory of truth to fulfil the promise. But that that sets all attributes for our salvation on work was mercy and grace. Therefore that is the glory of God especially here meant. For as we say in morality, that is the greatest virtue that other virtues serve, so in divinity, that attribute which others serve is the greatest of all. In our salvation, wisdom, yea, and justice itself, serves mercy. For God by his wisdom devised a way to content justice, by sending his Son to take our nature, and in that nature to give satisfaction to justice, that there might be a harmony among the attributes. To make some use of this.
另一方面，没有什么比思考上帝更可怕的了。没有基督，他不过是一团“烈火”。希伯来书 12:29。但是思考他的怜悯，他在耶稣基督里的荣耀怜悯，没有什么比这更甜美的了。因为在耶稣基督里，上帝承担了一个甜美的父亲关系；“怜悯之父，安慰之神”，哥林多后书 1:3。所以上帝的本性在基督里是可爱的，我们在基督里的本性对他来说也是可爱的。这使得天使们在基督降生时，虽然他们没有因基督而增长恩典，但他们在安慰和荣耀方面有所增长，从天上唱起“荣耀归与至高的上帝”，路加福音 2:14。什么样的荣耀？嗯，他对有罪之人的怜悯、爱和恩典的荣耀。确实，有智慧的荣耀来调和公正和怜悯，有真理的荣耀来实现应许。但是，使所有属性为我们的救赎而工作的是怜悯和恩典。因此，这里特别指的是上帝的荣耀。就像我们在道德上说的，最伟大的美德是其他美德所服务的，所以在神学上，其他属性所服务的属性是最伟大的。 在我们的救赎中，智慧、甚至正义本身都为仁慈服务。因为上帝凭借他的智慧设计了一种方式来满足正义，他派遣他的儿子接受我们的本性，并在这个本性中对正义进行满足，以使属性之间产生和谐。对此进行一些利用。

Uses
使用

Use 1. Doth God manifest his glory? I will not speak at large of glory, being an endless argument, but confine it to the glory of grace and mercy in the gospel, which therefore is called the glory of the gospel. I say, doth God shew such glorious mercy in Christ? Then, I beseech you, let us justify God, and justify this course that God hath taken to glorify his mercy in Jesus Christ, by embracing Christ. It is said of the proud Pharisees, 'they despised the counsel of God,' Luke 7:30. God hath poured out mercy, bowels of mercy, in Christ crucified. Therefore, in embracing Christ, we justify the counsel of God concerning our salvation.
上帝彰显他的荣耀吗？我不会详细讨论荣耀，因为这是一个无尽的论题，但我会将其限制在福音中的恩典和怜悯的荣耀上，因此被称为福音的荣耀。我说，上帝在基督里显现了如此荣耀的怜悯吗？那么，请你们为了称赞上帝，为了称赞上帝在耶稣基督里彰显他的怜悯所采取的这条道路，来接受基督。有关骄傲的法利赛人，有人说他们“藐视了上帝的计划”（路加福音 7:30）。上帝在钉十字架的基督里倾注了怜悯，怜悯之心。因此，接受基督，我们就称赞了上帝关于我们救恩的计划。

Do but consider what a loving God we have, who would not be so far in love with his only Son as to keep him to himself, when we had need of him: a God that accounts himself most glorious in those attributes that are most for our comfort. He accounts not himself so glorious for his wisdom, for his power, or for his justice, as for his mercy and grace, for his philanthropia, his love of man. Shall not we therefore even be inflamed with a desire of gratifying him, who hath joined his glory with our salvation? that accounts himself glorious in his mercy above all other attributes? Shall the angels, that have not that benefit by Christ as we have, shall they in our behalf, out of love to us and zeal to God's glory, sing from heaven, 'Glory to God on high'? and shall we be so dead and frozen-hearted that reap the crop, as not to acknowledge this glory of God, breaking out in the gospel, the glory of his mercy and rich grace? The apostle is so full when he falls upon this theme, that he cannot speak without words of amplification and enlargement; one while he calls it 'rich grace,' Eph. 1:7, another while he stands in admiration, 'Oh the depth of the love of God,' Rom. 11:33. What deserves admiration but glorious things? The best testimony that can be given of glorious things is when we admire them. Now if we would admire, is there anything so admirable that we can say, Oh the height, and depth, as we may of the love of God in Christ? There are all the dimensions of unparalleled glory, height, and breadth, and depth. Therefore, I beseech you, let us often even stand in admiration of the love of God to us in Christ. 'So God loved the world,' John 3:16. The Scripture leads to this admiration by phrases that cannot have a podesis,* a redition* back again. 'So.' How? We cannot tell how. 'So' as is beyond all expression. The Scripture itself is at a stand for words. Oh base nature, that we are dazzled with anything but that we should most admire. How few of us spend our thoughts this way, to consider God's wonderful and admirable mercy and grace in Christ, when yet there is no object in the world so sweet and comfortable as this is, that the very angels pry into! They desire to pry into the mystery of our salvation by Christ. They are students therein. The cherubins, they were set upon the mercy seat, having a counterview, one upon another, implying a kind of admiration. They pry into the secrets of God's love in governing his people, and bringing them to heaven. Shall they do it, and shall not we study and admire these things, that God may have the glory? God made all for his glory, beloved; and 'the wicked for the day of wrath,' as Solomon saith, Prov. 16:4. And hath he not new made all for his glory? Is not the new creature more for his glory than the old creature? Therefore if we will make it good that we are new creatures, let us seek to glorify God every way, not in word alone, but in heart admiring him, and in life conversing with him.
请考虑一下我们拥有多么慈爱的上帝，他不会对他的独生子如此深爱，以至于在我们需要他的时候将他留给自己。一个上帝，他认为自己最荣耀的属性是为我们的安慰而存在的属性。他认为自己的智慧、力量或公正并不如他的怜悯和恩典，他的博爱，他对人类的爱，那才是他最荣耀的。因此，我们难道不应该被满怀愿望去满足他，他将他的荣耀与我们的救赎联系在一起吗？他认为自己的怜悯比其他属性更荣耀吗？那些没有像我们一样从基督那里得到好处的天使，难道他们不应该代表我们，出于对我们的爱和对上帝荣耀的热忱，从天堂唱出“荣耀归于上帝”吗？而我们作为收割者，难道我们应该如此冷漠和冷酷，不承认这在福音中显露出来的上帝的荣耀，他的怜悯和丰富的恩典的荣耀吗？当使徒谈到这个主题时，他是如此充满，以至于无法不使用夸张和扩大的词语；有时他称之为“丰富的恩典”（弗 1:7），有时他惊叹不已，“哦，上帝的爱的深度”（罗 11:33）。 什么值得钦佩而又光荣的事情呢？对于光荣的事情，最好的证明就是我们对它们的钦佩。现在，如果我们要钦佩，有什么是如此令人钦佩，我们可以说：“哦，上帝在基督里的爱有多高、多深？” 这里有无与伦比的荣耀的各个方面，高度、广度和深度。因此，我恳求你们，让我们经常钦佩上帝在基督里对我们的爱。“神爱世人，”约翰福音 3:16。经文通过无法再解释的短语引导我们产生钦佩之情。“如此。”怎么样？我们无法说出怎么样。“如此”超越了一切表达。经文本身也无法找到合适的词语。哦，卑劣的本性，我们被任何事物所迷惑，却不应该最钦佩的事情。我们中有多少人会这样思考，思考上帝在基督里奇妙而令人钦佩的怜悯和恩典，然而世界上没有任何东西比这更甜美和舒适，连天使们都渴望窥探我们通过基督得到的救恩的奥秘。他们在其中是学生。 他们是被安置在施恩座上的基路伯，彼此相对，意味着一种钦佩。他们窥探上帝在治理他的子民并引领他们进入天堂时的爱的奥秘。他们能做到，我们难道不能研究和钦佩这些事情，让上帝得到荣耀吗？上帝创造了一切都是为了他的荣耀，亲爱的；正如所罗门所说，"恶人是为祸患的日子所造"（箴言 16:4）。他难道不是为了他的荣耀而重新创造了一切吗？新造的人难道不比旧造的人更能荣耀他吗？因此，如果我们想证明自己是新造的人，让我们以各种方式寻求荣耀上帝，不仅仅是口头上，而是心灵上的钦佩他，并在生活中与他交往。

And that we may glorify God in deed, let us glory in God's love; for we must glory in this glory. Nature, beloved, is glorious of itself, and vain-glorious. But would you glory without vanity? Go out of yourselves and see what you are in Christ, in the grace and mercy and free love of God, culling us out from the rest of mankind; and there you may glory safely over sin, and death, and hell. For being justified freely from our sins, you can think of death, of the damnation of others, of hell, without fear. 'God forbid,' saith St Paul, 'that I should glory in anything, but in the cross of Christ,' Gal. 6:14; that is, in the mercy of God appointing such a means for satisfaction. 'Let not the wise man glory in his wisdom, nor the strong man glory in his strength,' &c., Jer. 9:23. There is a danger in such glorying. It is subject to a curse. But if a man will glory, let him 'glory in the Lord.'
为了在行动中荣耀上帝，让我们在上帝的爱中荣耀；因为我们必须在这荣耀中夸耀。亲爱的人们，自然本身是光荣的，也是虚荣的。但是，你想要无虚荣地夸耀吗？走出自己，看看你在基督里，在上帝的恩典、怜悯和自由之爱中是什么样子，将我们从其他人中挑选出来；在那里，你可以安全地夸耀超越罪恶、死亡和地狱。因为我们从罪恶中被自由称义，你可以毫无恐惧地思考死亡、他人的永远沉沦和地狱。正如圣保罗所说：“我断不以别的夸口，只夸我们主耶稣基督的十字架。”（加拉太书 6:14）也就是说，夸耀上帝指定这样一种满足的方式。耶利米书 9:23 说：“智慧人不可夸耀自己的智慧，勇士不可夸耀自己的勇力。”这样的夸耀是危险的。它容易受到诅咒。但是，如果一个人想要夸耀，让他“在主里夸耀”。

Use 2. Again, if God account his mercy and love in Christ, especially his glory, shall we think that God will admit of any partner with Christ in the matter of salvation? If, as the psalmist saith, 'he made us, and not we ourselves,' Ps. 100:3, shall we think that we have a hand in making ourselves again? Will God suffer his glory to be touched upon by intercessions of saints' merits, and satisfaction, and free will? Grace is not glorious if we add the least thing of our own to it. Cannot we make a hair of our head, or the grass that we trample upon, but there must be a glory and power of God in it? And can we bring ourselves to heaven? Therefore away with that 'Hail, Mary, full of grace!' 'Hail, Mary, freely beloved!' is the right interpretation; and they that attribute matter of power and grace and favour to her, as in that 'Oh beseech thy Son,' &c., they take away that wherein God and Christ will be glorified, and attribute it to his mother and other creatures (e). I do but touch this, to bring us into loathing and abomination of that religion that sets somewhat of the creature against that wherein God will be glorified above all.
再次，如果上帝在基督里彰显他的怜悯和爱，尤其是他的荣耀，我们会认为上帝会允许任何人与基督一同分享救恩吗？正如诗篇所说，“他造我们，我们不是自己造的”（诗篇 100:3），我们会认为我们有能力再次创造自己吗？上帝会容忍圣徒的功德、赎罪和自由意志触碰他的荣耀吗？如果我们在恩典中加上我们自己最微小的东西，那么恩典就不再荣耀了。我们连自己头发的一根或者我们踩在脚下的草都不能创造，其中都有上帝的荣耀和能力。那么我们能自己进入天堂吗？因此，那些“万福玛利亚，充满恩宠！”的说法是错误的解释；而那些将权能、恩宠和恩惠归功于她的人，例如在“求你儿子……”中，他们剥夺了上帝和基督将要得到荣耀的东西，并将其归功于他的母亲和其他受造物。我只是提及这一点，让我们对那种将受造物与上帝最高荣耀相对立的宗教感到厌恶和憎恶。

Use 3. Again, let us stay ourselves, when we walk in darkness, with the consideration of the gloriousness of God's mercy in Jesus Christ, here called 'the glory of the Lord.' It is no less mercy than glorious mercy that will satisfy us, when we are in distress of conscience; and if this will not, what will? Let Satan aggravate our sins as much as may be, and join with conscience in this business; yet set this glorious mercy against all our sins, make the most of them, they are sins of a finite creature. But here is infinite mercy, triumphing and rejoicing over justice, having gotten the victory over it. Oh beloved, when the time of temptation comes, and the hour of death, and conflict with conscience, and a confluence and concurrence of all that may discourage, Satan will bestir himself; and he is a cunning rhetorician to set all the colours upon sin, especially in the time of despair; be as cunning to set all colours upon mercy, glorious mercy. If God were glorious in all other attributes, and not in mercy, what would become of us? The glory of other attributes without mercy tends to despair; glorious in wisdom to find us out; glorious in justice to deal with us in rigour. These affright, but that that sweeteneth all other attributes is his mercy.
再次使用 3。当我们在黑暗中行走时，让我们自己停下来，考虑到上帝在耶稣基督里的荣耀的怜悯。这里称为“主的荣耀”。当我们在良心困扰中时，满足我们的将是不亚于荣耀的怜悯；如果这都不能满足我们，那还有什么能满足呢？让撒旦尽可能地夸大我们的罪过，并与良心一起参与其中；然而，将这荣耀的怜悯与我们所有的罪过相对比，充分利用它们，它们只是有限生物的罪过。但是这里有无限的怜悯，战胜并欢欣于正义，取得了胜利。哦，亲爱的，当诱惑的时刻来临，死亡的时刻来临，与良心的冲突，以及所有可能使人气馁的事情的汇集和共同作用时，撒旦会活动起来；他是一个狡猾的修辞学家，会在罪过上涂上各种颜色，尤其是在绝望的时候；同样狡猾地将所有颜色涂在荣耀的怜悯上。如果上帝在所有其他属性上都是荣耀的，而不是在怜悯上，我们将会怎样呢？没有怜悯的其他属性的荣耀会导致绝望；荣耀的智慧会找到我们；荣耀的正义会严厉对待我们。 这些使人惊恐，但那甜美化一切其他属性的是他的怜悯。

What a comfort is this to sinful man, that in casting himself upon Christ, and upon God's mercy in Christ, he yields glory to God; that God hath joined his glory with our special good; that here is a sweet concurrence between the summum finis* and the summum bonum of man! The last end of man of all is the glory of God; for that is as it were the point of the circle from which all came (for he made all for his glory), and in which all ends; so is the chief good. Therefore by the way it is a vain conceit for some to think, 'Oh we must not look to our own salvation so much; this is self-love.'
这对于有罪之人来说是多么的安慰，当他将自己投靠基督和上帝在基督里的怜悯时，他将荣耀归给上帝；上帝将他的荣耀与我们的特殊利益结合在一起；这里有着人的最高目标和最高善的美好共同之处！人的最终目标就是上帝的荣耀；因为那就像是一个圆的中心，所有的一切都从那里开始（因为他创造了一切都是为了他的荣耀），也在那里结束；所以这就是最大的善。因此，有些人认为“哦，我们不应该太过关注自己的救恩；这是自私的爱”的想法是徒劳的。

It is true, to sever the consideration of the glory of God's mercy and goodness in it, but see both these wrapped and knit together indissolvable, our salvation and God's glory. We hinder God's glory if we believe not his mercy in Christ to us. So at once we wrong ourselves and him, and we wrong him not in a mean attribute, but in his mercy and goodness, wherein he hath appointed to glorify himself most of all; and therefore, I beseech you, let us yield to him the glory of his mercy, and let us think that when we sin we cannot glorify him more than to have recourse to his mercy. When Satan tempts us to run from God, and discourageth us, as he will do at such times, then have but this in your thoughts, God hath set himself to be glorious in mercy, above all other attributes. And this is the first moving attribute that stirs up all the rest, and therefore God will account himself honoured if I have recourse to him. Let this thought therefore be as a city of refuge. When the avenger of blood follows thee, flee presently to this sanctuary. Think thus, Let not me deny myself comfort and God glory at once: 'Where sin abounds, grace abounds much more,' Rom. 5:20. Though sins after conversion stain our profession more than sins before conversion, yet notwithstanding go to the glorious mercy of God still, to seventy times seventy times,* there is yet mercy for these.† We beseech you be reconciled, saith St Paul to the Corinthians, when they were in the state of grace, and had their pardon before. Let us never be discouraged from going to Christ.
确实，割裂对上帝的怜悯和恩慈的荣耀的考虑是真实的，但要看到这两者紧密地结合在一起，我们的救恩和上帝的荣耀。如果我们不相信基督对我们的怜悯，我们就会妨碍上帝的荣耀。因此，我们同时伤害了自己和他，我们伤害的不是他的一个次要属性，而是他的怜悯和恩慈，他在其中安排了自己最大的荣耀。因此，我恳求你们，让我们归还他的怜悯的荣耀，让我们认为当我们犯罪时，我们不能比求助于他的怜悯更能荣耀他。当撒旦诱使我们远离上帝，并在这些时候使我们灰心丧志时，只要在你们的思想中有这个想法，上帝已经决定在怜悯中彰显他自己的荣耀，超过其他一切属性。这是激发其他所有属性的第一个动人属性，因此，如果我求助于他，上帝将认为自己受到了尊敬。因此，让这个想法成为一个避难所。当报血仇者追逐你时，立即逃到这个避难所。这样想，不要让我同时否定自己的安慰和上帝的荣耀：“罪加增，恩更加充沛。”（罗马书 5:20） 虽然转变之后的罪恶比转变之前的罪恶更加玷污了我们的信仰，然而尽管如此，上帝的荣耀仍然有着无尽的怜悯，就像七十乘七十一样，对于这些罪恶仍然有着怜悯。圣保罗对哥林多人说，当他们处于恩典状态并且已经获得宽恕时，我们恳求你们与上帝和好。让我们永远不要因为去找基督而感到气馁。

Oh, but I have offended often and grievously. What saith the prophet? 'My thoughts are not as your thoughts; but as high as the heavens are above the earth,' &c., Isa. 55:8. Therefore howsoever amongst men, oft offences breed an eternal alienation, yet notwithstanding with God it is not so. But so oft as we can have spirit to go to God for mercy, and spread our sins before him, with broken and humble hearts, so often we may take out our pardon. Compare Exod. 33 with Exod. 34. Moses, in chap. 33:18, seq., had desired to see the face of God. There was some little curiosity perhaps in it. God told him that none could see him and live. To see the face of God in himself must be reserved for heaven, we are not proportioned for that sight. But in the next chapter there he shews himself to Moses; and how doth he shew himself and his glory to Moses? 'The Lord, the Lord, gracious, merciful, long-suffering,' clothed all in sweet attributes. He will be known by those names. Now, then, if we would know the name of God, and see God as he is pleased and delighted to discover himself to us, let us know him by those names that he proclaims there, shewing that the glory of the Lord in the gospel especially shines in mercy; and as I said before, it must be glorious mercy that can satisfy a distressed conscience, howsoever in the time of ease and peace we think a little mercy will serve the turn. But when conscience is once awaked, it must be glorious and infinite mercy must allay it.
哦，但我经常且严重地冒犯了。先知说什么呢？“我的意念非同你们的意念，我的道路非同你们的道路；天怎样高过地，照样我的道路高过你们的道路。”（以赛亚书 55:8）因此，虽然在人们中间，冒犯经常导致永远的疏远，但在上帝那里并非如此。只要我们有勇气向上帝寻求怜悯，并以破碎和谦卑的心将我们的罪孽摆在他面前，我们就可以得到赦免。将出埃及记 33 与出埃及记 34 进行比较。摩西在第 33 章 18 节之后，曾渴望看到上帝的面。这可能有一点好奇心。上帝告诉他，没有人能看见他而活。在天上，我们才能看到上帝的面。但在下一章中，他向摩西显现；他如何向摩西显现自己和他的荣耀呢？他以甜美的属性全然包裹着自己，“耶和华，耶和华，有恩典，有怜悯，不轻易发怒，有丰盛的慈爱。”他愿意被这些名字所认识。 现在，如果我们想要知道上帝的名字，并且以他喜欢和愿意向我们展示的方式看到上帝，让我们通过他在那里宣告的那些名字来认识他，显示出福音中主的荣耀尤其在于怜悯；正如我之前所说，必须是荣耀的怜悯才能满足困扰的良心，无论在安逸和和平的时候我们认为一点点怜悯就足够了。但是一旦良心被唤醒，必须有荣耀和无限的怜悯来平息它。

And therefore those that find their consciences anything wounded with any sin, stand not out any longer with God, come and yield, lay down your weapons, there is mercy ready. The Lord is glorious in his mercy in Jesus Christ. It is a victorious triumphing mercy over all sin and unworthiness whatsoever. Look upon God in the face of Jesus Christ; as you have it in 2 Cor. 4:6, 'God, who commanded light to shine out of darkness, hath shined in our hearts, to give us the light of the knowledge of God, in the face of Jesus Christ.' In the face of Christ God is lovely. Loveliness and excellency is in the face above all the parts of the body.
因此，那些发现自己的良心因任何罪行而受伤的人，不再与上帝争执，前来顺服，放下武器，因为怜悯已经准备好了。主在耶稣基督里的怜悯是荣耀的。它是对一切罪恶和不值得的胜利的怜悯。以耶稣基督的面貌看望上帝；正如在哥林多后书 4:6 中所说，“神曾吩咐光从黑暗中发出，照耀在我们心里，要我们得知神荣耀的光，显在耶稣基督的面上。”在基督的面前，上帝是可爱的。可爱和卓越在面上胜过身体的其他部分。

'The glory of God.'
上帝的荣耀。

We are never in such a condition as we ought to be, except grace be glory to us; and when is grace glory to a sinner? Oh, when he feels the weight and burden of his sin, and languishing desires. Oh that I might have a drop of mercy! Then grace is glory, not only in God's esteem, but in the eye of the sinner. Indeed, we are never soundly humbled till grace in our esteem be glory; that is, till it appear excellent and victorious. I beseech you remember it. We may have use of it in the time of desertion.
我们从来没有达到应有的状态，除非恩典成为我们的荣耀；当恩典成为罪人的荣耀时，又是在何时呢？哦，当他感受到自己的罪孽的重量和负担，以及渴望。哦，愿我能得到一滴怜悯！那么恩典就是荣耀，不仅在上帝的眼中，也在罪人的眼中。事实上，直到我们在自己的眼中看到恩典是荣耀，我们才真正谦卑；也就是说，直到它显得卓越和胜利。我恳求你们记住这一点。在荒凉时期，我们可能会用得到它。

Christ's mind discovered in the gospel
基督的思想在福音中被发现

How is this grace of God in Christ conveyed to us yet nearer? By the gospel.
这神在基督里的恩典如何更接近地传达给我们？通过福音。

'As in a glass.'
如同在玻璃中。

The gospel is the 'good word of God,' Heb. 6:5. It reveals the good God to us, and the good Christ. It is a sweet word. For Christ could do us no good without the word, if there were not an obligation, a covenant made between God and us, the foundation of which covenant is the satisfaction of Christ. If there were not promises built upon the covenant of grace, whereby God hath made himself a debtor, what claim could a sinful soul have to Christ and to God's mercy? But God hath bound himself in his word. Therefore the grace of God shines in Christ, and all that is in Christ is conveyed to us by the word, by the promise. The gospel then is a sweet word. You know that breeding promise of all others, Gen. 3:15, 'The seed of the woman.' That repealed* and conveyed the mercy of God in Christ to Adam. So the continuance of that and all the sweet and gracious promises bud from that; all meet in Christ as in a centre, all are made for him and in him. He is the sum of all the promises. All the good things we have are parcels of Christ. Christ he is the Word of the Father, that discovers all from the bosom of his Father. Therefore he is named 'the Word.' The gospel is the Word from him. Christ was discovered to the apostles, and from the apostles to us, to the end of the world, by his Spirit accompanying the ordinance. So the mirror wherein we see the glorious mercy of God, is first Christ. God shines in him, and then there is another glass wherein Christ is discovered, the glass of the gospel. Thus it pleaseth God to condescend to stoop to us poor sinners, to reveal his glory, the glory of his mercy, fitly and suitable in a Saviour, God-man, God incarnate, God our brother, God our kinsman, and to do it all yet more familiarly, to discover it in a word. And then to ordain a ministry together with the word, to lay open the riches of Christ; for it is not the gospel considered nakedly, but the gospel unfolded by the ministry.
福音是“上帝的好消息”，来自希伯来书 6:5。它向我们揭示了善良的上帝和善良的基督。这是一句甜美的话。因为如果没有义务，没有上帝与我们之间的约定，基督就无法对我们有所裨益，而这个约定的基础是基督的救赎。如果没有建立在恩典约定之上的应许，上帝如何成为我们的债主，一个罪恶的灵魂如何能够拥有基督和上帝的怜悯呢？但是上帝在他的话语中约束了自己。因此，上帝的恩典在基督里闪耀，基督里的一切都通过话语、应许传达给我们。所以福音是一句甜美的话。你们知道所有应许中最重要的一句，创世纪 3:15，“女人的后裔”。它废除了上帝在基督里对亚当的怜悯，并将其传达给了他。因此，所有其他甜美和恩慈的应许都从那里发芽；所有的应许都汇聚在基督里，都是为他和在他里面而存在的。他是所有应许的总和。我们所拥有的一切美好都是基督的一部分。基督是父神的话语，从父神的怀抱中揭示一切。因此，他被称为“话语”。福音就是来自他的话语。 基督通过圣灵的陪伴，向使徒显现，从使徒传到我们，直到世界的尽头。所以，我们看到神荣耀的怜悯的镜子首先是基督。神在他里面发光，然后还有另一面镜子，基督在其中显现，那就是福音的镜子。这样，神乐意降卑自己，屈身于我们这些可怜的罪人面前，揭示他的荣耀，他怜悯的荣耀，适合在救主里显现的荣耀，神人合一的基督，神成肉身的基督，我们的弟兄，我们的亲属，而且更加亲近地，在一个话语中揭示出来。然后，神又设立了一个与话语一同的事奉，来揭示基督的丰富；因为不仅仅是裸露的福音，而是由事奉展开的福音。

Christ is the great ordinance of God for our salvation. The gospel is the great ordinance of God, to lay open 'the unsearchable riches of Christ,' Eph. 3:8. The casket of this jewel, the treasury of his treasure, the grace and love and mercy of God, are treasured in Christ; and Christ and all good things are treasured in the gospel. That is the rich mine; and the ministry of the gospel lays open that mine to the people. Nay, God yet goes further. He gives his Holy Spirit with the ministry. It is the ministry of the Spirit, that howsoever there are many that are not called and converted in the gospel, yet the Spirit of God is beforehand with them. There are none under the gospel but the Spirit gives them sweet motions. He knocks at their hearts, he allures and persuades them; and if they yield not, it is because of the rebellion of their hearts. There is more grace of the Spirit offered than is entertained. So that the mouths of men shall be stopped. Thus God descends, and Christ, and grace, the gospel, the ministry, the Spirit, all in way of love to us, that we may do all in a way of love to God again. It should therefore work us to do all with ingenuous hearts to him again.
基督是上帝为我们的救恩设立的伟大法令。福音是上帝的伟大法令，揭示了“基督那测不透的丰富”，以弗所书 3:8。这颗宝石的盒子，他的宝藏的宝库，上帝的恩典、爱和怜悯都储存在基督里；而基督和一切美好的事物都储存在福音中。那是富饶的矿藏；福音的事工向人们揭示了这个矿藏。不仅如此，上帝还更进一步。他将圣灵与事工一同赐给我们。这是圣灵的事工，虽然在福音中有许多人没有被呼召和转化，但上帝的圣灵已经先行了。在福音中没有人不受到圣灵的甜蜜感动。他敲打他们的心扉，引诱和劝说他们；如果他们不顺从，那是因为他们心中的叛逆。圣灵所提供的恩典比所接受的还要多。因此，人们的口必被堵住。上帝如此降临，基督、恩典、福音、事工、圣灵，都是出于对我们的爱，让我们再次以爱的方式对待上帝。因此，这应该激励我们以真诚的心对待上帝。

The gospel is the glass wherein we see this glory. Christ indeed in some sort is the glass, for we cannot see God out of Christ but he is a terrifying sight. But in the glass Christ we can see God, as we see the sun in the water. If we cannot see the sun in his glory, that is but a creature, how can we see God himself but in some glass? Therefore we must see him in Christ, and so his sight is comfortable.
福音是我们看到这荣耀的镜子。基督确实在某种程度上是这个镜子，因为我们不能在基督之外看到上帝，否则他是一个可怕的景象。但是在基督这个镜子中，我们可以看到上帝，就像我们在水中看到太阳一样。如果我们不能看到太阳的荣耀，那只是一个创造物，我们怎么能看到上帝自己而不是在某个镜子中呢？因此，我们必须在基督里看到他，这样他的视觉才是令人舒适的。

And in the dispensing of the gospel, especially in the preaching and unfolding of the word, the riches of God in Christ are unfolded, and not only unfolded, but the Spirit in unfolding conveys the sense, assurance, and persuasion thereof unto us.
在传播福音的过程中，特别是在传道和解释上帝的话语时，上帝在基督里的丰富被展示出来，不仅仅是展示出来，而且在展示的过程中，圣灵传达给我们其中的意义、确信和说服力。

There is such a connection between the evangelical truth of God and Jesus Christ, that they have both one name,* to insinuate to us that as we will be partakers of Christ, so it must be of Christ, as he is revealed in the gospel, not in conceits of our own. The word is truth, and Christ is truth. They have the same name; for were there never so much mercy and love in God, if it were concealed from us, that we had nothing to plead, that we had not some title to it by some discovery of it in his will, the word and the seal of the word, the sacraments (for the sacrament is but a visible word, they make one entire thing, the word and sacraments; the one is the evidence, the other the seal), what comfort could we take in it? Now his will is in the promise, wherein there is not only a discovery of what he doth or will do, but he hath engaged himself: 'If we believe, we shall not perish, but have life,' John 3:15; and 'Come unto me,' Matt. 11:28, and be refreshed, saith Christ. Every one that thirsts, come and be satisfied, John 7:37. And now we may claim the performance of what he hath spoken, and bind him by his own word. 'He cannot deny himself,' John 7:37. So now we see him comfortably in the glass of the word and sacraments.
上帝的福音真理与耶稣基督之间存在着如此紧密的联系，以至于它们都有一个共同的名字，这是为了告诉我们，我们既要成为基督的分享者，就必须是基督，正如他在福音中所揭示的那样，而不是我们自己的臆想。道就是真理，基督也是真理。他们有着相同的名字；因为即使上帝有如此多的怜悯和爱，如果这些都对我们隐藏起来，我们没有什么可以辩护的，没有通过他的旨意的某种揭示而获得一些权益，那么我们能从中得到什么安慰呢？现在他的旨意在应许中，其中不仅揭示了他所做或将要做的事情，而且他已经承诺：“我们若信他，就必不至灭亡，反得永生。”（约翰福音 3:15）“到我这里来，我就使你们得安息。”（马太福音 11:28）基督说。凡口渴的人都可以来喝，得到满足。（约翰福音 7:37）现在我们可以要求他实现他所说的，并以他自己的话来约束他。“他不能不忠于自己。”（约翰福音 7:37） 所以现在我们看到他在话语和圣礼的镜子里感到舒适。

These three go together, the glory of God; Christ the foundation of all grace, in the covenant of grace; and then the gospel of grace, the gospel of the kingdom, the gospel of life, that discovers the gracious face of God shining in Christ. We have communion with God through Christ, with Christ through the gospel; therefore in the gospel 'we behold as in a glass the glory of God.'
这三者相互关联，神的荣耀；基督是一切恩典的根基，在恩典的约中；然后是恩典的福音，国度的福音，生命的福音，揭示了神在基督里的恩慈之面容。我们通过基督与神交通，通过福音与基督交通；因此在福音中，我们“如在镜子里看见神的荣耀”。

This is suitable to our condition while we are here below. We cannot see divine things otherwise than in a glass. That sight of God that we shall have in heaven, immediately, without the word and sacraments, that is of a higher nature; when our natures shall be perfect. But while we live here we cannot see God but in Christ, and we cannot see him but in the word and sacraments. Such is the imperfection of our sight, and such is the lustre and glory of the object, the glory of God, that we cannot perfectly see it but in a glass. God said to Moses, 'None can see me and live.' His meaning is, none can see me as I am, none can see me immediately and live. If we would see God, and the glory of God immediately without a glass, we must see it in heaven. We must die first. We must pass through death to see God face to face as he is; then, not as he is, but more familiarly than we can now. Then God will represent himself so as shall be for our happiness, though not simply as he is; for he is infinite, and how should finite comprehend infinite? We shall apprehend him, but not comprehend him (f). While we are in earth, therefore, we must be content to see him in a glass, which is the gospel, especially unfolded.
这适合我们在此处的状况。我们只能透过镜子看到神圣的事物。我们在天堂中将会直接看到上帝，不需要借助话语和圣礼，那是更高层次的。但是在我们生活在这里的时候，我们只能透过基督来看到上帝，只能透过话语和圣礼来看到他。这是我们视力的不完美，也是对象的光辉和荣耀，上帝的荣耀，我们只能透过镜子才能完美地看到。上帝对摩西说：“人不能见我而活。”他的意思是，人不能直接看到我，不能直接看到我而活。如果我们想要直接看到上帝和上帝的荣耀，不需要镜子，我们必须到天堂去。我们必须先死去。我们必须经历死亡才能面对面地看到上帝，看到他的真实面目；那时，不是他的真实面目，而是比我们现在更亲近的。那时，上帝将以对我们的幸福为考虑来展现自己，尽管不是简单地展现他自己；因为他是无限的，有限的怎么能理解无限呢？我们将会领悟他，但不能完全理解他。 在我们还在地上的时候，因此，我们必须满足于在镜子中看到他，这个镜子就是福音，特别是被展开的福音。

Now in this word 'glass,' in which we see the glory of God, is implied both a perfection and some imperfection.
现在在这个词“玻璃”中，我们看到了上帝的荣耀，既包含完美，也包含一些不完美。

Perfection, because it is as a clear crystal glass in regard of the glass that was before; for those under the law saw Christ in a glass of ceremonies. And, as I said before, there is difference between one's seeing his face in water and in a crystal glass. So then this implies perfection in regard of the former state.
完美，因为它就像是一块清澈的水晶玻璃，相对于之前的玻璃而言；因为那些在律法下的人是通过仪式的玻璃看到基督的。正如我之前所说，一个人在水中看到自己的脸和在水晶玻璃中看到自己的脸是有区别的。因此，这意味着相对于之前的状态来说是完美的。

Again, in regard of heaven, it implies imperfection, for there we shall not see in a glass. Sight in a glass is imperfect, though it be more perfect than that in water. For we know out of the principles of learning and experience, that reflections weaken, and the more reflections, the more weak. When we see a thing by reflection, we see it weakly; and [when] we see it by a second reflection from that, we see it more weakly. When we see the sun on the wall, or any thing that is light, it is weaker than the light of the sun itself. When a man seeth his face in a glass, it is a weaker representation than to see face to face. But when we see the sun upon the wall, reflexing upon another wall, the third reflection is weaker than the first. The more reflections the more weak. So here all sight by glasses is not so powerful as that sight and knowledge which is face to face in heaven. That is the reason that St James saith, that he that seeth his face in a glass is subject to forget (1:23). What is the reason that a man cannot remember himself, when he seeth his face in a glass, so well as he can remember another man's face when he seeth it? Because he seeth himself only by reflection. Therefore it is a weaker presentation to him, and the memory and apprehension of it is weaker. When he seeth another face to face, he remembers him longer, because there is a more lively representation. It is not a reflection, but face to face. So there is imperfection in this sight that we have of God, while we are here, as in a glass. It is nothing to that when we shall see face to face, without the word and sacraments or any other medium, which sight, what it is, we shall know better when we are there. We cannot now discover it. It is a part of heaven to know what apprehensions we shall have of God there. But sure it is more excellent than that that is here. Therefore this implies imperfection.
再说到天堂，它意味着不完美，因为在那里我们看不到镜子里的景象。镜子里的景象是不完美的，尽管比水中的景象更完美。因为我们从学习和经验的原理中知道，反射会削弱景象，反射越多，削弱越多。当我们通过反射看到一件事物时，我们看到的是虚弱的；当我们通过第二次反射看到它时，我们看到的更加虚弱。当我们看到太阳照在墙上，或者任何光亮的东西时，它比太阳本身的光亮要弱。当一个人在镜子里看到自己的脸时，这是比面对面看到的脸要虚弱的再现。但是当我们看到太阳照在墙上，反射到另一面墙上时，第三次反射比第一次反射更加虚弱。反射越多，削弱越多。所以在这里，所有通过镜子看到的景象都不如天堂里面那种面对面的强大的视觉和知识。这就是为什么圣雅各伯说，看到自己在镜子里的人容易忘记自己（雅各伯书 1:23）。为什么一个人在镜子里看到自己的脸时，不能像看到别人的脸时那样记住自己？因为他只是通过反射看到自己。 因此，对他来说，这是一个较弱的呈现，对它的记忆和理解也较弱。当他面对面地看到另一个人时，他会记住他更久，因为那是一个更生动的表现。这不是一个反射，而是面对面的。因此，在我们在这里的时候，我们对上帝的视觉是不完美的，就像在镜子里一样。这与我们将来面对面地看到上帝时，没有任何文字、圣礼或其他媒介的情况不同，我们将更好地了解这种视觉是什么。我们现在无法揭示它。知道我们在天堂将对上帝有怎样的理解是天堂的一部分。但肯定的是，那将比现在更加卓越。因此，这意味着不完美。

We consist of body and soul in this world, and our souls are much confined and tied to our senses. Imagination propounds to the soul greater things than the senses. So God helps the soul by outward things that work upon the senses; sense upon the imagination, and so things pass into the soul.
我们在这个世界上由身体和灵魂组成，我们的灵魂受到我们的感官的限制和束缚。想象力给灵魂提供了比感官更伟大的事物。因此，上帝通过外在的事物帮助灵魂，这些事物对感官产生作用；感官对想象力产生作用，于是事物进入灵魂。

God frames his manner of dealing suitable to the nature he hath created us in. Therefore he useth the word and sacraments, and such things, whereby he makes impressions upon the very soul itself.
上帝根据他创造我们的本性来安排他的处理方式。因此，他使用话语、圣礼和其他方式，通过它们在灵魂中留下印记。

And this indeed, by the way, makes spiritual things so difficult as they are ofttimes, because we are too much enthralled to imagination and sense, and cannot abstract and raise our minds from outward sensible things to spiritual things. Therefore you have some, all the days of their life, spend their time in the bark of the Scriptures; and they are better than some others that are all for notions and outside: such things as frame to the imagination, and never come to know the spirit of the Scriptures, but rest in outward things, in languages and tongues, and such like. Whereas these things lead further, or else they come not to their perfection. The Scripture is but a glass, to see some excellencies in it. 'We see as in a glass.'
而且，顺便说一句，这正是使得精神事物如此困难的原因，因为我们太过于被想象和感觉所束缚，无法将我们的思维从外在的感官事物抽离出来，提升到精神层面。因此，有些人一生都在圣经的表面上浪费时间；他们比那些只追求概念和外在表象的人更好，后者只停留在想象中，从未真正了解圣经的精神内涵，只满足于外在的事物、语言和文字等等。而这些事物要么引领我们更深入，要么就无法达到完美。圣经只是一面镜子，用来看到其中的一些卓越之处。“我们如同照着镜子看。”

Now the use of a glass among us especially is twofold.
现在我们中间使用玻璃的目的有两个。

(1.) It is either to help weakness of sight against the excellency of the object. When there is a weak sight and an over excellent object, then a glass is used, or some polite* and clear body, as we cannot see the sun in itself. The eye is weak and the sun is glorious. These two meeting therefore together, we help it by seeing the sun in water, as in an eclipse. If a man would judge of an eclipse he must not look on the sun, but see it in water, and there behold and discern these things; so to see the glory of God in himself, it is too glorious an object. Our eyes are too weak. How doth God help it? He helps it by a glass, by 'God manifest in the flesh,' 1 Tim. 3:16, and by the word and sacraments whereby we come to have communion with Christ. To apply this more particularly.
（1）这要么是为了帮助弱视对抗卓越的对象。当视力弱而对象卓越时，我们使用镜子或一些精致而清晰的物体，因为我们无法直接看到太阳。眼睛是弱的，太阳是辉煌的。因此，当这两者相遇时，我们通过在水中看到太阳来帮助它，就像在日食中一样。如果一个人想判断日食，他不能直接看太阳，而是要在水中看到它，然后观察和辨别这些事物；同样，要在自己身上看到上帝的荣耀，这是一个太辉煌的对象。我们的眼睛太弱了。上帝如何帮助我们呢？他通过一个镜子来帮助我们，这个镜子就是“上帝显现在肉身中”（提摩太前书 3:16），以及通过道和圣礼，我们与基督有了交通。具体应用到这一点。

The sacraments glasses to see God's love in Christ
圣礼的杯子能看到上帝在基督里的爱

Now that we are to receive the sacrament, conceive the sacraments are glasses wherein we see the glory of the love and mercy of God in Christ. For take the bread alone, as it doth not represent and figure better things, and what is it? and take the wine alone, as it doth not represent better things, and what is the wine? But an ordinary poor creature. Oh, but take them as they are glasses, as things that convey to the soul and represent things more excellent than themselves, so they are glorious ordinances. Take a glass as a glass, it is a poor thing; but take the glass as it represents a more excellent thing than itself, so they are of excellent use; so bread and wine must not be taken as naked elements, but as they represent and convey a more excellent thing than themselves, that is, Christ and all his benefits, the love and mercy and grace of God in Christ; and so they are excellent glasses. Therefore I beseech you now, when you are to receive the sacrament, let your minds be more occupied than your senses. When you take the bread, think of the body of Christ broken; and when you think of uniting the bread into one substance, think of Christ and you made one. When the wine is poured out, think of the blood of Christ poured out for sin. When you think of the refreshing by the wine, think of the refreshing of your spirits and souls by the love of God in Christ, and of the love of Christ that did not spare his blood for your soul's good. How doth Christ crucified and shedding his blood refresh the guilty soul, as wine refresheth the weak spirits. Thus consider them as glasses, where better things are presented, and let your minds be occupied as well as your senses, and then you shall be fit receivers, as 'in a glass.'
既然我们要领受圣礼，那么要理解圣礼就是一种镜子，通过它我们可以看到基督里上帝的爱和怜悯的荣耀。如果只看面包本身，它又代表和象征什么呢？只是一个普通的贫弱物品。同样，如果只看葡萄酒本身，它又代表什么更好的东西呢？也只是一个普通的贫弱物品。但是，如果将它们看作是镜子，作为将更加优秀的事物传达给灵魂并代表比它们自身更卓越的事物，那么它们就是荣耀的仪式。将一个玻璃杯看作是一个玻璃杯，它只是一个贫弱的东西；但是，如果将玻璃杯看作是代表比它自身更卓越的事物，那么它们就是非常有用的；因此，面包和葡萄酒不应该被看作是赤裸的元素，而是作为它们所代表和传达的比它们自身更卓越的事物，也就是基督和他的一切恩惠，上帝在基督里的爱、怜悯和恩典；所以它们是卓越的镜子。因此，我恳求你们，在你们领受圣礼的时候，让你们的思想比你们的感官更加专注。当你们拿起面包时，想象基督的身体被打碎；当你们想象将面包合为一体时，想象基督和你们合而为一。 当酒被倒出时，想到基督为罪而倾出的血。当你想到酒的清爽时，想到上帝在基督里的爱使你的心灵和灵魂得到了清爽，想到基督的爱为了你灵魂的福祉而毫不吝惜地流出了血。基督被钉死并流血如同酒使虚弱的精神得到了清爽，这样想象它们就像是杯子，里面呈现着更美好的事物，让你的思想和感官都参与其中，那么你将成为合适的接受者，就像在一个杯子里。'

'We behold,' &c.

God when he made the world, this glorious frame of the creatures, and all their excellencies, he created light to discover itself, and all other excellencies. For light is a glorious creature. It discovers itself. It goes with a majesty and discovers all other things, good and bad whatsoever; and together with light God created sight in man, and other senses, to apprehend the excellency of the creation. What were all this goodly frame of creatures, the sun, and moon, and stars, and glory of the earth, if there were not light to discover and sight to apprehend it by? Is it not so in this outward creation of the old heavens and old earth that must be consumed with fire? And is it not much more in the new creation? There is excellent glory, marvellous glory, wondrous grace in* Christ, &c. Must there be light, and must not there be an eye to discover this? Surely there must. Therefore it is said here, 'We behold.'
上帝在创造世界时，创造了光来展示自身和其他的美好。光是一个辉煌的创造物，它展示自身的辉煌，以威严的姿态揭示一切好坏事物；上帝还创造了人的视觉和其他感官，以感知创造的卓越之处。如果没有光来展示和视觉来感知，所有这些美好的创造物、太阳、月亮、星星和地球的荣耀又有何意义呢？在这个即将被火焚毁的旧天地的外在创造中，难道不是这样吗？在新的创造中难道不更加如此吗？基督里有卓越的荣耀、奇妙的恩典等等。难道不需要光来展示吗？当然需要。因此在这里说，“我们看见”。

God puts a spiritual eye by his Spirit into all true believers, whereby they behold this excellent glory, this glorious grace, that God may have the glory, and we the comfort. Those are the two main ends. God intends his own glory and our salvation. There must be a 'beholding.' How should he have glory and we comfort, unless all were conveyed by spiritual sight! Well then the Spirit creates and works in us spiritual senses. With spiritual life there are spiritual senses, sight, and taste, and feeling. Sight is here put for all, 'We behold.'
上帝通过他的圣灵将一只属灵的眼睛放在所有真正的信徒身上，借此他们可以看见这卓越的荣耀，这荣耀的恩典，以便上帝得到荣耀，我们得到安慰。这是两个主要的目的。上帝旨在得到自己的荣耀和我们的救赎。必须有一个“观看”。如果不是通过属灵的视觉传达，他怎么能得到荣耀，我们怎么能得到安慰呢！那么，圣灵在我们内心创造并运行属灵的感官。有了属灵的生命就有了属灵的感官，视觉、味觉和感觉。这里的视觉代表所有感官，“我们看见”。

There are many degrees of sight. It is good to know them. Therefore I will name some of them.
视力有很多级别。了解它们是很好的。因此，我将列举其中一些。

Faith compared to sight in four particulars
信仰与视觉相比有四个方面的不同

[1.] We see God in his creatures, for 'the heavens declare the glory of God.' They are a book in folio (g). There God is laid open in his creatures. That is a goodly sight. But what is this to the knowledge of him in his will to us, what he means to us? The creatures discover not what he means to us.
我们在他的创造物中看到上帝，因为“天空宣告上帝的荣耀”。它们是一本大书。在那里，上帝在他的创造物中展示出来。这是一个美好的景象。但对于我们来说，他在他的旨意中对我们的认识又是什么呢？创造物并没有揭示他对我们的意图。

[2.] Besides therefore the sight of God in the creatures, there is a sight of God in his will, in his word and promises. There we see what he is. His grace is revealed in Christ, and what his good will to us is, and his will from us, what he will do to us, and what he will have from us again. There we see him as a spouse sees her husband in a loving letter which concerns herself. We see him as the heir sees a deed made to him with an inheritance. He sees with application. It is not a bare sight, but a sight with feeling and discovery of a favour. So the sight in the word and sacraments, it is a higher sight.
除了在创造物中看到上帝的视觉之外，我们还可以在他的旨意、他的话语和应许中看到上帝的视觉。在那里，我们看到他是什么样的。他的恩典在基督里显露出来，我们看到他对我们的美好意愿，以及他对我们的要求，他将为我们做什么，以及他再次从我们那里得到什么。我们像配偶在一封关于自己的爱信中看到丈夫一样看到他。我们像继承人在一份关于自己的遗产的契约中看到他。他以专注的眼光看着。这不仅仅是一个简单的视觉，而是一个带有感受和发现恩惠的视觉。因此，话语和圣礼中的视觉是更高层次的视觉。

[3.] There was a sight of Christ when he was in the flesh. When he was covered with the veil of our flesh upon earth, it was a sweet sight. Abraham desired to see it, John 8:56, and Simeon, when he saw it, was willing to be dissolved and to depart, Luke 2:29. He had enough. But that outward sight is nothing without another inward sight of faith.
当基督在肉体中时，有一个视觉。当他在地上以我们的肉体之幕遮盖时，这是一个甜蜜的视觉。亚伯拉罕渴望看到它，约翰福音 8:56，西面看到它时，愿意解散和离去，路加福音 2:29。他已经足够了。但是，没有另一个内心的信仰视觉，那个外在的视觉是无足轻重的。

[4.] There is a sight therefore of faith, and other sights are to no purpose if they be without this, a sight of God shining in Christ. And this is perfected in heaven, in the sight of glory, when we see him as he is. Now there is a comfort in all these sights, to see him in his word and works. It was a glorious thing to see him in his bodily presence; and by faith to see God in Christ, to see his face in Christ. Oh it is a sweet and lovely sight to see God shining in Christ! Oh but what is all this to the sight of him after in glory! Now this beholding meant here especially, is the beholding of faith, in the ordinances, in the word and sacraments. 'We all behold,' as in the glass of the word and sacraments, by the eye of faith. Faith is expressed by beholding, by knowledge; for indeed faith is nothing but knowledge with application. Therefore faith includes knowledge. What is faith, but to know God and Christ, and the promises as mine? Christ in the sacrament as mine, as verily as the outward things are mine: Knowledge with application is faith. Therefore, when I say faith, I include knowledge, 'We behold.'
[4.] 因此，有一种信仰的视觉，其他视觉如果没有这种视觉，就没有任何意义，这是在基督里上帝的光辉的视觉。这在天堂中得以完美，在荣耀的视觉中，当我们看到他的真实面目。现在，在所有这些视觉中都有一种安慰，能够在他的话语和作为中看到他。在他的肉身面前看到他是一件荣耀的事情；通过信仰在基督里看到上帝，看到他的面容在基督里。哦，看到上帝在基督里发光是多么甜美可爱的景象！但是，与在荣耀中看到他相比，这一切又算得了什么！现在这里特别指的观看，是指在仪式中，通过圣言和圣礼中的信仰的观看。我们都通过信仰的眼睛，在圣言和圣礼的镜子中观看。信仰通过观看、通过知识来表达；因为实际上，信仰无非是带有应用的知识。因此，信仰包括知识。信仰是什么，不就是认识上帝和基督，以及应许是属于我的吗？在圣礼中的基督就像属于我的外在事物一样：知识与应用就是信仰。因此，当我说信仰时，我包括知识，“我们观看”。

The knowledge of the mind is compared to the eye of the body. Knowledge and faith is compared to seeing and beholding, for many reasons.
心灵的知识被比作身体的眼睛。知识和信仰被比作看见和观察，有很多原因。

First, Because sight is the most glorious and noble sense. It is the highest in situation, and the quickest in apprehension, for in a moment, presently sight apprehends its object in the highest heavens. So it is with faith. It is the most noble sight of all, and it is quick as sight is; for faith is that eagle in the cloud. It breaks through all, and sees in a moment Christ in heaven: it looks backward, and sees Christ upon the cross; it looks forward, and seeth Christ to come in glory. Faith is so quick a grace, that it presents things past, things above, things to come, and all in a moment, so quick is this eagle-eye of faith.
首先，因为视觉是最辉煌和高贵的感官。它在位置上最高，感知最快，因为视觉能立刻在最高的天堂中感知到它的对象。信仰也是如此。它是所有感官中最高贵的视觉，也像视觉一样迅速；因为信仰就是那只在云中的鹰。它穿透一切，一瞬间就能看见天堂中的基督：它回顾过去，看见基督在十字架上；它展望未来，看见基督将以荣耀再来。信仰是如此迅速的恩赐，它能在一瞬间呈现过去的事物、高于一切的事物和即将到来的事物，信仰的这只鹰眼是如此迅捷。

Second, Again, it is the largest sense; for we can see almost the whole hemisphere at one view. That a little thing in the eye should apprehend so much in a moment, as it is quick in apprehension, so it is large in comprehension.
其次，再次，这是最广义的意义；因为我们几乎可以一眼看到整个半球。眼中的微小物体能够在一瞬间理解如此之多，它的感知速度快，理解能力也很强大。

Third, Again, it is the most sure sense—sight more than hearing; therefore that divine act of knowledge is compared to seeing; believing is compared to beholding. When faith looks upon God in the glass of the word and promises, it is as certain as the object is certain. Now, how certain is the object? The mercy and love of God in Christ, who is truth itself, is most certain.
第三，再次，最确切的感觉是视觉而非听觉；因此，神圣的认知行为被比作看见；信仰被比作凝视。当信仰通过神的话语和应许的镜子看向上帝时，它就像对象一样确定。现在，对象有多确定呢？基督里上帝的怜悯和爱是最确定的，因为他本身就是真理。

Fourth, Then it is that sense that works most upon the soul, sight; for what the body seeth, the soul is affected and moved with. The affections of desire and love rise out of sight. It works upon the affections most. Therefore the knowledge that stirs up the affections, and works upon the heart, is compared to sight. It affects us marvellously, for, answerable to our faith, we love, and joy, and delight. It alters the frame of the whole man. Therefore it is expressed here by beholding. Divine, spiritual knowledge, it works upon the heart. So we see why this beholding spirituall[y] of the understanding and soul, is compared to outward sight. It is called beholding, because it is a most noble spiritual act of the soul; and it is most certain and sure. 'Faith is the evidence of things not seen,' Heb. 11:1; and it works upon the heart and soul.
其次，视觉是对灵魂影响最大的感官，因为身体所见的东西会影响和感动灵魂。欲望和爱的情感源于视觉。它对情感产生最大的影响。因此，激发情感并影响心灵的知识被比作视觉。它让我们感到惊奇，因为根据我们的信仰，我们会产生爱、喜悦和愉悦。它改变了整个人的状态。因此，在这里被称为观察。神圣的、属灵的知识，它对心灵产生作用。因此，我们可以看到为什么这种属灵的理解和灵魂的观察被比作外在的视觉。它被称为观察，因为它是灵魂最崇高的属灵行为；而且它是最确定和可靠的。希伯来书 11:1 说：“信就是所望之事的实底”，它对心灵和灵魂产生作用。

Use. Therefore, we should labour to clear this eye of the soul, that we may behold the glory of God in the glass of the gospel.
因此，我们应该努力清除灵魂的眼睛，以便我们可以在福音的镜子中看到上帝的荣耀。

Quest. How shall we have the eye of our souls fit to behold the glory of God?
我们的灵魂如何才能适应观看上帝的荣耀？

Ans. 1. We must fix the eye of the soul; fix our meditation upon the glory of God and the excellency of Christ. A moving, rolling eye seeth nothing. Therefore we must set some time apart, to fix our meditations upon these excellent things in the gospel.
我们必须修正灵魂的眼睛；将我们的冥想集中在上帝的荣耀和基督的卓越上。一个移动、滚动的眼睛看不到任何东西。因此，我们必须抽出一些时间，将我们的冥想集中在福音中的这些卓越之处上。

Ans. 2. Then again, we must labour to have the hindrances removed, both within and without.
答案 2. 另一方面，我们必须努力消除内外的阻碍。

(1.) Sight within is hindered by some inward suffusion. We must labour that the soul be cleansed and purged from all carnal passions and desires and base humours, that we may clearly behold this spiritual object. Unless the soul be spiritual, it can never behold spiritual things. The bodily eye cannot apprehend rational things, nor the rational eye behold not spiritual things. Therefore there must be a spiritual eye. The soul must be purged and sanctified by the Spirit. There must be some proportion between the soul and spiritual things, before the soul can behold them. Therefore, as the soul must be fixed upon this meditation, so the Spirit of God must sanctify and purge the soul.
（1）内心的视觉受到内在的混浊的阻碍。我们必须努力使灵魂从一切肉欲、欲望和低级情绪中得到净化和洗涤，以便我们能清晰地看到这个属灵的对象。除非灵魂是属灵的，否则它永远无法看到属灵的事物。肉眼无法理解理性的事物，理性的眼睛也无法看到属灵的事物。因此，必须有一个属灵的眼睛。灵魂必须通过圣灵的净化和成圣。在灵魂能够看到属灵的事物之前，灵魂和属灵的事物之间必须存在一定的比例关系。因此，灵魂必须专注于这种冥想，上帝的圣灵必须使灵魂成圣和净化。

Hindrances to our beholding Christ
阻碍我们观看基督的因素

(2.) Outward hindrances of sight, as dust in the eyes, and clouds, &c., they hinder sight. Satan labours to hinder the sight of the soul from beholding the glory of God shining in the gospel, with the dust of the world, as the apostle saith in the next chapter, 'The god of this world blinds the eyes of men,' 2 Cor. 4:4, that they behold not the glory of God shining in the gospel. Therefore, if the gospel be hid, it is hid to them that perish, that are lost, in whom the god of this world hath blinded their minds, that they believe not, lest the light of the glorious gospel of Christ should shine upon them, 2 Cor. 4:4. Therefore, take heed of too much worldly things, of fixing our souls upon the dust of the world, upon things here below. The sight of Christ, and of God in Christ, it is not gotten by looking below, by fixing the soul upon base things below. Let us look, therefore, that our souls be inwardly cleansed, and fixed upon spiritual things; and then we shall the better behold the glory of God shining in the gospel.
（2）外在的视觉障碍，如眼中的灰尘和云等，会妨碍视力。撒旦努力阻止灵魂看到在福音中闪耀的上帝的荣耀，用世界的尘埃，正如使徒在下一章中所说，“这世界的神蒙蔽了不信之人的心眼”，哥林多后书 4:4，使他们看不到在福音中闪耀的上帝的荣耀。因此，如果福音被隐藏，那就是对那些灭亡、迷失的人隐藏，他们的心眼被这个世界的神蒙蔽，不信仰，免得基督荣耀福音的光照在他们身上，哥林多后书 4:4。因此，要小心过多地追求世俗的事物，将我们的灵魂扎根于世俗的尘埃之上。看到基督和上帝在基督里，不是通过向下看，将灵魂扎根于低贱的事物之上。因此，让我们的灵魂内在洁净，并专注于属灵的事物；然后我们将更好地看到上帝在福音中闪耀的荣耀。

And we should preserve this sight of faith by hearing. Hearing begets seeing in religion. Death came in by the ear at the first. Adam hearing the serpent, that he should not have heard, death came in by the ear. So life comes in by the ear. We hear, and then we see: 'As we have heard, so have we seen,' say they in the psalm, Ps. 48:8. It is true in religion, most of our sight comes by hearing, which is the sense of learning. God will have it so. Therefore we should maintain all we can this beholding of the glory of the Lord in the glass of the word; and for that end hear much.
我们应该通过听觉来保持对信仰的视觉。在宗教中，听觉产生了视觉。死亡最初是通过耳朵进入的。亚当听到了不该听的蛇的话，死亡就通过耳朵进入了。所以生命也是通过耳朵进入的。我们先听到，然后才看到：“我们听见了，我们也看见了，”他们在诗篇中说，诗 48:8。在宗教中，这是真实的，我们大部分的视觉都是通过听觉得来的，这是学习的感官。上帝希望如此。因此，我们应该尽力保持在神的话语中看见主的荣耀的这种视觉，并为此多听。

You will ask me, What is the best glass of all to see and know Christ in?
你会问我，所有的玻璃中哪一种是最好的，可以看到并了解基督？

If you ask a papist, he will shew you crucifixes, and such kind of things. Oh but to behold Christ in the glass of the word, with a spirit of faith, that is the best picture and representation that can be! It is scarce worth spending so much time, as to confute that foolery, to have any grace wrought in the heart by such abominable means as that is, as they use it. Take it at the best, it is but a bastardly help, and bastardly means breed a bastardly devotion. For will God work grace in the heart by means of man's devising? If pictures be any teachers, they are 'teachers of lies,' saith the prophet, Isa. 9:15; and in the church of God, till pastors and teachers became idols, idols never became teachers. Then came the doctrine of idols teaching of simple people, when idols became teachers a thousand years after Christ. So that the best picture to see Christ in, is the word and sacraments; and the best eye to see him with, is the eye of faith in the word and sacraments. Keep that clear, and we need no crucifixes, no such bastardly helps of bastardly devotion, devised by proud men that would not be beholden to God for his ordinances. But a touch is almost too much for such things, that are so clear to men that have spiritual eyes. In Gal. 3:1, see what St Paul saith his judgment was: 'Oh foolish Galatians, before whom Christ hath been painted and crucified!' (h) How was he painted? Nothing but by the preaching of Christ crucified in the gospel, and the riches of Christ in the gospel; and in the sacraments laid open. Do you think there were any other crucifixes in the world then?
如果你问一个天主教徒，他会给你展示十字架和类似的东西。哦，但是以信心的心灵在圣经的镜子中看到基督，那是最好的画像和表现！花费那么多时间来反驳那种愚蠢的东西几乎没有价值，因为心灵中的恩典不会通过那种可憎的手段而产生。就算是最好的情况，它也只是一种不正当的帮助，而不正当的手段会培养出不正当的虔诚。因为神会通过人的策划来在心灵中运行恩典吗？如果图片是任何教师，那么它们就是“说谎者的教师”，先知以赛亚书 9:15 如此说；在上帝的教会中，直到牧师和教师成为偶像，偶像从未成为教师。当偶像在基督之后的一千年成为教师时，才出现了偶像教导普通人的教义。所以，看到基督的最好画像是圣经和圣礼；而看到他的最好眼睛，是以信心在圣经和圣礼中看到他。保持清晰，我们就不需要十字架，不需要那种不正当的虔诚的不正当帮助，这是骄傲的人们为了不依赖上帝的圣礼而设计的。 但对于那些对于有灵性眼睛的人来说，触摸几乎是多余的，因为这些事情对他们来说是如此清晰。在加拉太书 3:1 中，看看保罗圣徒的判断是什么：“哦，愚昧的加拉太人，在你们面前，基督已经被描绘并钉在十字架上！”（h）他是如何被描绘的？只是通过传讲福音中的基督被钉在十字架上，以及福音中的基督的丰富；并在圣礼中展示出来。你认为当时世界上还有其他的十字架吗？

'With open face.'
面带微笑。

The manner of this beholding is 'with open face.' There must be a double veil taken away before we can behold the glory of God: the veil of obscurity, and the veil of slavery; the veil of ignorance and infidelity within, and the veil of the things themselves. These two veils are both taken away before we can with open face behold the glory of the Lord. The inward veil is taken away by the Spirit of God illuminating our understandings, and giving us a spirit of faith. The outward veil of the obscurity of the things is taken away by the teaching and ministry of the gospel, having that help to know the meaning of the Scriptures; so that now in these glorious times of the gospel, both the veils are taken away, that we may behold without hindrance the glory of God shining in the gospel. For now we enjoy the ministry of the Spirit. The Spirit is effectual to shine in our hearts. And then we have the gifts of men, outward gifts, whereby the veil of ignorance is taken away in regard of the things themselves, the things are unfolded.
这种观看的方式是“面带开放”。在我们能够看到上帝的荣耀之前，必须去掉两层面纱：模糊的面纱和奴役的面纱；内在的无知和不信的面纱，以及事物本身的面纱。只有在这两层面纱都被揭开之后，我们才能以面带开放的方式看到主的荣耀。内在的面纱是由上帝的灵照亮我们的理解力，赐予我们信心的灵来除去的。外在的面纱是由福音的教导和事奉来除去的，通过这种帮助我们了解圣经的含义；所以在福音的荣耀时代，这两层面纱都被除去了，我们可以毫无阻碍地看到上帝的荣耀在福音中闪耀。因为现在我们享受着圣灵的事奉。圣灵在我们的心中发光。然后我们拥有人的恩赐，外在的恩赐，通过这些恩赐，无知的面纱在事物本身方面被揭开，事物被展开。

If the things of themselves be dark; or if they be lightsome, and there be no sight within; or if there be sight, and that sight be veiled; there can be no seeing. But now to God's elect he takes away all these veils, he shines inwardly and gives outward light in the help of means; and yet notwithstanding while we live here, there is always some obscurity and darkness, for the veil of the Scriptures is not quite took* away. There is some darkness of the Scriptures, and likewise the veil of ignorance and infidelity is not altogether taken away. There are some remainders of ignorance, of infidelity, and hardness of heart; but yet in a great measure it is taken away here, and shall by little and little [be] took away, till we come to see God face to face in heaven.
如果事物本身是黑暗的；或者它们是明亮的，但内部没有视觉；或者有视觉，但视觉被遮蔽；那么就无法看见。但是对于上帝的选民来说，他除去了所有这些遮蔽物，他在帮助手段中内外发光；然而，尽管我们在这里生活，总是有一些模糊和黑暗，因为圣经的面纱并没有完全被揭开。圣经有一些黑暗，同样无知和不信仰的面纱也没有完全被揭开。还有一些无知、不信仰和心灵的顽硬；但在这里，它在很大程度上被除去了，并且将逐渐被除去，直到我们在天堂面对面地看见上帝。

'With open face.'
面带微笑。

Coverings had two uses in the Jewish state.
覆盖物在犹太国家有两个用途。

They had a use of subjection. Therefore the women had their veils in token of subjection.
他们对服从有所要求。因此，妇女戴着面纱表示服从。

And they had a use likewise of obscurity, to hinder the offensive* lustre of that that is glorious. Therefore Moses put a veil on his face when he came down from the mount. Now in Christ Jesus in the gospel, both these veils are taken away in some respects. The veil of subjection and slavery, so far as it is a slavery, is taken away. The Spirit of Christ works liberty. As I said before, now we serve God as sons, and not as servants any longer. The veil of subjection is taken away, only there is a spouse-like filial subjection; the servile subjection we are freed from.
他们还利用模糊不清来阻止那些光辉的冒犯。因此，摩西从山上下来时，蒙上了面纱。如今在基督耶稣的福音中，这两层面纱在某种程度上被揭去了。奴役和奴隶的面纱被揭去了，只要它是奴役的一部分。基督的灵赋予我们自由。正如我之前所说，我们现在作为儿子侍奉上帝，不再是仆人。奴役的面纱被揭去了，只剩下一种像配偶般的子女般的顺从；我们被解脱了奴役的顺从。

And then the veil that hid the things is taken away too. So now 'with open face we behold the glory of the Lord.' Now the things themselves, Christ and the gracious promises of grace and glory and comfort, they are clearly laid open without any veil. How comes it then that we see them not? There is a veil over our hearts. The more shame for us, that when the things are unveiled we should have a veil upon our hearts, of ignorance and unbelief. Therefore if any believe not, it is because 'the God of this world hath blinded their eyes,' 2 Cor. 4:4. Where the means of salvation are, and Christ laid open in the means, if men do not believe, the fault is not in the things; for they are unveiled, they are discovered and laid open. The fault is in us. There is a veil over the heart. There is a cloud of ignorance and unbelief, that keeps the heart from beholding the glory of the mercy of God in Christ.
然后，隐藏事物的面纱也被揭开了。所以现在，“我们敞开着脸面，看见主的荣光。”现在，事物本身，基督和恩典、荣耀和安慰的恩典应许，都清晰地展现出来，没有任何面纱。那么为什么我们看不见它们呢？因为我们的心上有一层面纱。我们应该感到羞愧，当事物被揭开时，我们的心上竟然还有一层无知和不信的面纱。所以，如果有人不信，那是因为“这世界的神蒙蔽了他们的心眼”（哥林多后书 4:4）。当救恩的途径和基督在途径中被揭示时，如果人们不相信，那不是事物的错；因为它们已经被揭开，被发现和展示出来了。错在我们自己。心上有一层面纱。有一层无知和不信的云彩，使我们的心无法看见上帝在基督里的怜悯的荣耀。

'With open face.'
面带微笑。

We have boldness in the gospel
我们在福音中有勇气

We see the glory of God with boldness in the gospel. We go boldly to God. Christ takes us by the hand and leads to his Father. We have boldness and access to God through Christ by the Spirit, as St Paul teacheth in divers places,† God is not terrible to us. Now in Christ, God's nature is fatherly and sweet to us. Christ in the gospel is our head. Therefore we go boldly to God in Christ; and Christ by his Spirit brings us to his Father. We may boldly lay open our souls in prayer; and all our complaints before him as to a Father. We come not as malefactors to a judge, as slaves to a lord, but as children to a father, as a wife to her spouse. 'With open face' in the gospel, we behold God, that is, with boldness we go to him. The gospel by shining upon us takes away a spirit of fear and bondage; the more we see Christ the less fear; the more love the less fear. The more we see the grace of God in Christ, it diminisheth a spirit of fear, and puts into us a spirit of love and boldness. For it presents to us in Christ, full satisfaction to divine justice, that when we offer Christ to the Father whom he hath sent and sealed for us, God cannot refuse a Saviour of his own sending and sealing, and appointing to satisfy his justice. Therefore we go boldly to the throne of grace. It is a marvellous privilege that we see God clearly in the gospel, with open face, with a spirit of boldness, the veil of ignorance being taken away. For the sight of God to a conscience that is natural, and is not convinced of the mercy of God by the Spirit, it is a terrible sight. A guilty conscience cannot see a man but it trembles. It cannot see a judge without trembling. And will not the trembling conscience, the guilty soul, flee from the face of God apace, that trembles at the sight of a man? What is so contrary as the nature of God to the nature of man out of Christ? The unholy, impure, and unclean nature of man, to the pure, holy nature of God? If Christ had not taken our nature and sanctified it in himself, and satisfied justice in it, what boldness could this unclean nature of ours have had to go to the holy God? Let us, I beseech you, be wrapped up in admiration of the singular love of God to us, especially in the days of the gospel, that now we see in a glass, in a clear glass, the love of God in Christ, and with open face boldly we may go to God.
我们在福音中大胆地看到神的荣耀。我们大胆地去找神。基督牵着我们的手，带领我们到他的父那里。我们通过基督的圣灵，有着大胆和接近神的权利，正如圣保罗在不同的地方所教导的，神对我们并不可怕。现在在基督里，神的本性对我们是慈父般的甜蜜。福音中的基督是我们的头。因此我们大胆地借着基督去找神；基督借着他的圣灵带领我们到他的父那里。我们可以大胆地在祷告中敞开我们的心灵；在他面前诉说我们的所有抱怨，就像对待一个父亲一样。我们来到神面前不是作为罪犯对待法官，不是作为奴隶对待主人，而是作为子女对待父亲，作为妻子对待丈夫。在福音中，我们“以敞开的脸面”看见神，也就是说，我们大胆地去找他。福音通过照耀我们，带走了恐惧和奴役的心灵；我们越是看见基督，恐惧就越少；我们越是有爱，恐惧就越少。我们越是看见基督里神的恩典，恐惧就减少，而在我们里面产生了爱和大胆的心灵。 因为基督向我们展示了对神的公义的充分满足，当我们将基督献给他所派遣、为我们封印的父神时，神不能拒绝自己所派遣、所封印、所指定来满足他公义的救主。因此，我们可以大胆地来到恩典的宝座。这是一个奇妙的特权，我们在福音中清楚地看见神，面对面地看见，带着大胆的心灵，无知的面纱被揭去。对于一个本性上的、没有被圣灵说服神的怜悯的良心来说，看见神是可怕的。一个有罪的良心看不见一个人而不战栗，看不见一个法官而不战栗。那战栗的良心、有罪的灵魂岂不会迅速逃离神的面前，它在看见一个人时就战栗吗？有什么比神的本性与基督之外的人的本性更相反呢？人的不圣洁、不纯洁、不洁净的本性与神的纯洁、圣洁的本性相比如何？如果基督没有接纳我们的本性并在自己里面使其成圣，并在其中满足了公义，我们这不洁净的本性将如何有胆量去面对圣洁的神呢？ 让我们，我恳求你，沉浸在对上帝对我们的独特爱的赞美中，特别是在福音时代，现在我们透过一面镜子，一个清晰的镜子，看到基督里上帝的爱，并且以敞开的面孔大胆地去面对上帝。

Sometimes when the soul is bold in sin, it weakeneth boldness and faith, and makes us look upon that object that our sins hath deserved, upon a wise God. For howsoever we may behold his glorious face in Christ, yet if we behold sin against conscience, God will hide himself, Christ will hide his face, and hide the promises, and leave us to terrors of conscience; and the soul shall not apprehend his gracious face in Christ, but that correction that our sin hath deserved. God hath power over the soul, and makes the soul apprehend what object he will; and he presents to a bold soul that runs into sin what it deserves, hell for the present. There is no terrors to the terror of a Christian that is bold in sin, till God shine upon him in his grace again. Sins against conscience, especially wasting sins, weaken faith, that we cannot go so boldly to God. Therefore those that say when they sin against conscience, that all the cause of their grief is because they do not conceive the free mercy of God, they are ignorant of God's ways. God is wise, and though he pardon sin, as sin is pardoned in heaven, before it be pardoned in the conscience, they shall never be pardoned in thy conscience till God have made thy conscience smart for it; and God will let wrath into thy conscience, and thy faith shall stagger. It is a sin for faith to stagger, it should not do so; but it will tremble and quake, till we have humbled ourselves before God.
有时候，当灵魂在罪恶中变得大胆时，它削弱了大胆和信仰，并使我们看到我们的罪恶所应得的对象，一个明智的上帝。因为无论我们如何在基督里看到他荣耀的面容，但如果我们违背良心犯罪，上帝将隐藏自己，基督将隐藏他的面容，隐藏应许，让我们陷入良心的恐惧；灵魂将无法理解基督中他慈爱的面容，只能理解我们罪恶所应得的惩罚。上帝对灵魂有权力，使灵魂理解他所愿意的对象；他向一个冒失地陷入罪恶的大胆灵魂呈现它所应得的对象，即地狱的现状。对于一个在罪恶中大胆的基督徒来说，没有比上帝再次在他的恩典中照耀他更可怕的恐惧了。违背良心的罪恶，尤其是浪费的罪恶，削弱了信仰，使我们无法如此大胆地去面对上帝。因此，那些在违背良心时说他们悲伤的原因是因为他们无法理解上帝的自由怜悯的人，他们对上帝的方式一无所知。 上帝是智慧的，虽然他会宽恕罪恶，就像在天堂中宽恕一样，在良心中宽恕之前，它们在你的良心中永远不会被宽恕，直到上帝让你的良心为此感到痛苦；上帝会让愤怒进入你的良心，你的信仰会动摇。信仰动摇是一种罪恶，它不应该这样做；但它会颤抖和震动，直到我们在上帝面前谦卑自己。

What is the way, after we have had boldness and sweet familiarity with God, and it hath been interrupted by sin? how shall we recover ourselves?
当我们与上帝有过大胆和甜蜜的亲近，却被罪恶所打断后，我们该如何恢复自己？

Surely, to apprehend our sins to be pardonable in Christ, and that God is an everlasting Father, and that the covenant of grace is everlasting, and that there is mercy in Israel for this thing; and the conceit* of mercy must work our hearts to grief and shame. That is certain; for mark in the gospel, 'Come unto me, all ye that are weary and heavy laden,' Mat. 11:28. He calls us when we find our consciences afflicted and tormented. 'He came to save that which was lost,' Mat. 18:11. By the blessed power of the Spirit, the blood of Christ is as a fountain 'for Judah and Jerusalem to wash in,' Zech. 13:1, and the 'blood of Christ purgeth us from sin,' 1 John 1:7; and Christ bids us for daily trespasses ask pardon, Mat. 6:12. Daily therefore conceive goodness in God still, an everlasting current of mercy; and this must work upon us grief and shame, and recover and strengthen our faith again. For God's children, after breaches, arise the stronger rather than ever they were before. But this only by the way. We see here how God's glorious grace is conveyed to us, and what is wrought in us to apprehend it, a spiritual eye to see it, in the glass of the gospel, and 'with open face we behold it,' we may go boldly to the throne of grace.
当然，要理解我们的罪在基督里是可宽恕的，上帝是永恒的父亲，恩典的约是永恒的，以色列有这样的怜悯；怜悯的想法必须使我们的心感到悲痛和羞愧。这是确定的；因为在福音中，记住：“凡劳苦担重担的人，可以到我这里来，我就使你们得安息。”（马太福音 11:28）他在我们的良心受苦和折磨时呼召我们。“人子来，为要拯救失丧的人。”（马太福音 18:11）借着圣灵的祝福，基督的血就像一泉源，“为犹大和耶路撒冷洗去罪恶。”（撒迦利亚书 13:1）“耶稣基督的血洗净我们一切的罪。”（约翰一书 1:7）基督命令我们每天为过犯寻求宽恕。（马太福音 6:12）因此，每天都要在上帝里体会善良，一股永恒的怜悯之流；这必须使我们感到悲痛和羞愧，并恢复并加强我们的信心。对于上帝的儿女来说，经历破裂后，他们比以往更加坚强。但这只是顺便说一下。 我们在这里看到上帝荣耀的恩典如何传达给我们，以及在我们内心中所完成的，以理解它，用属灵的眼睛在福音的镜子中看到它，'我们以敞开的面孔看见它'，我们可以大胆地来到恩典的宝座。

I beseech you, let not that privilege be forgotten, this privilege of the gospel. What is the glory of the times we live in, but God's face discovered in Christ? In the gospel faith is wrought in us to apprehend this, to see God's face openly, and that we may come boldly with Benjamin, our elder brother;* come with Esau's garments, Gen. 27:23; come with Christ, and we cannot be too bold. Remember alway there must be a reverent familiarity, because he hath majesty mixed with his bowels of mercy. Both are mixed together; beams and bowels. So our carriage to him must be loving and familiar, as he is full of bowels of mercy. But then he hath majesty. A reverent familiarity is fit for a father, and for so gracious and so sweet a God. Therefore that phrase we see in the Scriptures, 'We go boldly,' and cry, 'Abba, Father,' Rom. 8:15. Father is a word of reverence; that is, we go boldly to God in Christ, and open our wants as to a father, with love and reverence; as it is said here, 'with open face.' Let us not forget this privilege.
我恳求你们，不要忘记这个特权，福音的特权。我们所生活的时代的荣耀是什么呢？不就是上帝在基督里显露的面容吗？在福音中，我们被赋予了信心去领悟这一点，去公开地看见上帝的面容，以便我们可以像我们的哥哥便雅悯一样大胆地来到他面前；带着以扫的衣服来，创世记 27:23；带着基督来，我们再怎么大胆也不为过。永远记住，我们必须保持一种敬畏的亲近，因为他的怜悯中融合了威严。两者是混合在一起的；光芒和怜悯。所以我们对他的态度必须是充满爱意和亲近，因为他充满了怜悯之心。但他也有威严。对于一个父亲来说，以及对于如此仁慈和甜美的上帝来说，敬畏的亲近是合适的。因此，我们在圣经中看到的那句话，“我们大胆前去”，并呼喊“阿爸，父”，罗马书 8:15。父亲是一个表示敬畏的词语；也就是说，我们大胆地借着基督来到上帝面前，像对待父亲一样，用爱和敬畏向他敞开我们的需求；正如在这里所说的，“以开放的面孔”。让我们不要忘记这个特权。

'We all.'
我们所有人。

Here is the generality, 'We all.' Before, in Moses's time, he alone went into the mount and saw God; but now 'we all,' Jews and Gentiles, where the gospel is preached, 'we all.' Therefore, you see here the church is enlarged by the coming of Christ. And it was a comfort to St Paul, and to all good Christians, to think of the enlargement of the church by taking in the Gentiles, as it will be a comfort hereafter to think of the enlarging of the church by taking in the Jews again. The more the better in religion. Why is it a privilege for many, that 'we all?' Because in matters of grace and glory there is no envy at all. All may share without prejudice. All cannot be kings here upon earth, nor all cannot be great men, because the more one hath the less another hath. But in Christ and in religion all may be gracious. God respects every one, as if there were none but them. He respects all as one, and one, as if there were none but he. Every man in solidum, as civilians express it, entirely enjoyeth Christ, as if there were none but he. He is to all as one, and to one as if there were none but he. There is no envy, as I said, in grace and glory, where all may share alike. And that is the reason why it is alway comfortable to think of community in religion. It is joined with comfort.
这是普遍性，“我们所有人”。以前，在摩西时代，只有他一个人上山见到上帝；但现在，“我们所有人”，无论是犹太人还是外邦人，在福音传播的地方，“我们所有人”。因此，你可以看到教会因基督的到来而扩大。对于圣保罗和所有好的基督徒来说，想到通过接纳外邦人来扩大教会是一种安慰，将来想到再次接纳犹太人来扩大教会也将是一种安慰。在宗教中，越多越好。为什么“我们所有人”是一种特权？因为在恩典和荣耀的事情上，没有任何嫉妒。所有人都可以无偏见地分享。所有人不能都成为地上的国王，也不能都成为伟人，因为一个人拥有得越多，另一个人就得越少。但在基督和宗教中，所有人都可以获得恩典。上帝尊重每个人，就好像只有他们一个人一样。他把所有人都看作一个整体，就好像只有他一个人一样。每个人都完全享受基督，就像只有他一个人一样。对于所有人来说，他就像一个人，对于一个人来说，就好像只有他一个人一样。正如我所说的，在恩典和荣耀中没有嫉妒，所有人都可以平等分享。 这就是为什么在宗教中思考社区总是令人舒适的原因。它与舒适相结合。

And indeed so it is matter of comfort to see a communion of many in one; for what is the mystical body of Christ Jesus but many members joined in one body, under one gracious and glorious head? And therefore it is a deformed sight to see fraction and disunion. It is that the devil rules in. Divide and rule. It is fit for the devil. God and Christ rule in union. The same Spirit of God that knits the members to the head by faith, knits the members one to another in love; and all grace is derived from the head to the members, as they are united to the body. If there be therefore disunion, there is no grace conveyed so far as there is disunion. There is no grace conveyed from the head; for the body grows up as compact under one head.
确实，看到许多人在一个共同体中交流是一种安慰；因为基督耶稣的神秘身体不就是许多成员在一个体内，归属于一个仁慈而荣耀的头吗？因此，看到分裂和不团结是一种丑陋的景象。这是魔鬼统治的表现。分而治之，这适合魔鬼。上帝和基督统治的是团结。同样，神的灵通过信仰将成员与头连接在一起，通过爱将成员彼此连接在一起；所有的恩典都源自头部，因为它们与身体相连。因此，如果存在不团结，就没有恩典传递到那里。没有恩典从头部传递；因为身体在一个头下紧密地成长。

Therefore let us labour to cherish union, and as we hate distraction itself, so hate distraction and division; for dissipation causeth distraction.† Therefore by all means labour for union, especially now we are to take the communion, that is a seal of our communion with Christ by faith, and one with another. By love let us labour to bring our hearts to a holy communion. None gains by disunion but the devil himself. Alway his policy is to make the breach greater where any is. Therefore let us labour by all means to be united. The more join together in the blessed mysteries of the gospel, the more comfort and the more glory. When all live and join together in holy things of God, and in sweet love one to another, it is the glory of that place and society and state. So much for that 'we all.'
因此，让我们努力培养团结，就像我们憎恶分心本身一样，也憎恶分心和分裂；因为分散会导致分心。因此，无论如何努力追求团结，特别是现在我们要参与圣餐，这是我们通过信仰与基督和彼此相通的印记。让我们通过爱努力使我们的心灵达到圣洁的交流。除了魔鬼自己之外，没有人从分裂中获益。他的策略总是在任何地方加剧分裂。因此，让我们努力团结。在福音的神圣奥秘中越多人团结，就越多安慰和荣耀。当所有人在上帝的圣洁事物中生活并相互相爱时，这是那个地方、社会和国家的荣耀。以上是关于“我们所有人”的内容。

'And are changed.'
并且已经改变。

I shewed before how man's happiness stands partly in communion with God, and partly in his conformity and likeness to God. And surely wheresoever there is communion there will be conformity. This conformity is here set down springing from communion. 'We all behold the glory of God.' Now, reconciled in Jesus Christ, what doth that beholding work? A conformity. We are 'changed into the same image, from glory to glory.' In these words we see,
我之前已经展示了人的幸福部分在于与上帝的交流，部分在于与上帝的一致和相似。而无论在哪里有交流，就会有一致。这种一致是从交流中产生的。'我们都看见上帝的荣耀。'现在，在耶稣基督里和解，那个看见会产生什么作用呢？一种一致。我们'从荣耀到荣耀地改变成同样的形象。'在这些话中，我们看到

First, A necessity of a change; changed we must be.
首先，改变是必要的；我们必须改变。

Then in this change there must be a pattern of conformity. We are changed into the image of Christ, who is the prototype, the first type and idea of all perfection. We are changed into the same image.
在这个变化中，必然存在一种符合的模式。我们被改变成基督的形象，他是所有完美的原型、第一种类型和理念。我们被改变成同样的形象。

And then, how this change is wrought to the image of Christ. It is by beholding the glory of Christ in the gospel. There is a transforming power in beholding the glory of God's mercy in Christ. It is not a delighting object only, to see the mercy of God in Christ, but it is a powerful object that hath an influence upon the soul.
然后，这种变化是如何在基督的形象中发生的。通过在福音中观看基督的荣耀来实现。在观看上帝在基督里的怜悯的荣耀中，有一种转化的力量。看到上帝在基督里的怜悯不仅仅是一个令人愉悦的对象，而且是一个对灵魂有影响力的强大对象。

And then the state of man after this change, it is a glorious condition, 'We are changed from glory.'
然后，人类在这种变化之后的状态是光荣的，'我们从荣耀中改变了。'

And then it is a growing condition, 'We are changed from glory to glory.' Still, till we come to that pitch, where there can be no growth; when the soul shall be filled 'with the fulness of God,' as the apostle speaks, Eph. 3:19; when the soul shall have all the powers that it hath to receive and retain, and comprehend, all the corners of it filled. So we grow from glory to glory till then. These things follow one another. To begin with the first.
然后，这是一个不断增长的状态，“我们从荣耀到荣耀的变化。”然而，直到我们达到那个无法再增长的程度，灵魂将被“神的丰满”所充满，正如使徒在以弗所书 3:19 中所说的那样，灵魂将拥有接收、保留和理解所有能力，并充满其所有角落。因此，直到那时，我们从荣耀到荣耀不断成长。这些事情相互紧随其后。首先从第一个开始。

There is a necessity of a change.
有必要进行改变。

In the state we are we must be changed, as Christ tells Nicodemus, John 3:1, seq. There must be a change; and such a change as is a new birth. It must be all new, as a bell; if there be but a crack in it, it must be new moulded and cast again. It is good for nothing else. So the soul of man, if there be but a flaw, but a crack, all is naught. It must be cast and moulded again anew. We must be set in tune again. All is out of tune. Before the soul can make any sweet harmony in the ears of God, there must be a change. There is no coming to heaven without a change. What need I press this, it is so easy a point in religion. 'Except we be born anew we cannot enter into heaven,' John 3:3. But to clear from evidence of reason the necessity of a change in the whole man.
在我们所处的状态中，我们必须改变，正如基督告诉尼哥底母，约翰福音 3:1 所说的那样。必须有一个改变；而且是一个新的诞生。它必须是全新的，就像一个钟；如果有一个裂缝，它必须重新铸造和铸造。它对其他事情毫无用处。因此，人的灵魂，如果有一个瑕疵，一个裂缝，一切都是无用的。它必须重新铸造和塑造。我们必须再次调整。一切都不和谐。在灵魂能够在上帝的耳中奏出任何甜美的和声之前，必须有一个改变。没有改变就没有进入天堂的可能。我为什么需要强调这一点，因为在宗教中这是如此容易的一个观点。'除非我们重生，否则不能进入天堂'，约翰福音 3:3。但为了从理性的证据上清楚地说明整个人需要改变的必要性。

First, Because we are in a contrary state to grace and to God. We are dead. There must be life in us before we come to heaven. We are enemies, and if* enemies we must be made friends. How shall we be fit for communion else with God, wherein our happiness stands, without conformity? Communion is between friends. Before those that are in an opposite condition can be friends, there must be an alteration; and this alteration it must be on God's part, or on our part. Now who must change? God that is unchangeable, or we that are corrupt and changeable? God will not change. There is no reason he should. He is goodness itself, alway unchangeable. His perfection stands in an individual point. He cannot alter a whit. There is not a shadow of change in God. Therefore, when there is difference between God and us, the change must be on our part. We must be changed, as it is Rom. 12:2, and other places, 'in the spirit of our minds.' We must be wholly moulded anew. Where there is a condition so opposite as the frame of our hearts is to God, he being holiness and we a mass and lump of sin, of necessity there must be a change. God intends in the gospel to bring us near himself, and Christ's end is to bring us to God, as it is 1 Pet. 3:18. All the gospel is to bring us back to God from whom we fell. Now our nature, as I said, is defiled and unholy; and we cannot be friends with God till there be a likeness in disposition to God. Therefore our natures must be suitable to the sweet and holy and pure nature of God in some measure. We enter into a covenant with God, in the covenant of grace, and how can we maintain the covenant of grace, without some likeness to God and Christ? In that regard of necessity there must be a change; and this change must be on our part. As we see in an instrument, those strings that are out of tune are brought to them that are in, so it is we that must change and alter, and not God. God is alway unchangeable, like himself in his love; and it is our comfort that he is so unchangeable in his mercy and holiness and justice. Therefore I say the change must be on our part.
首先，因为我们与恩典和上帝处于相反的状态。我们是死的。在我们进入天堂之前，我们必须有生命。我们是敌人，如果是敌人，我们必须成为朋友。否则，我们如何适合与上帝交流，而我们的幸福就在其中，没有一致性呢？交流是朋友之间的事情。在处于相反状态的人成为朋友之前，必须有一种改变；而这种改变必须是在上帝的一方，或者在我们的一方。现在谁必须改变呢？上帝是不变的，还是我们是腐败和多变的？上帝不会改变。他没有理由改变。他本身就是善良的，永远不变。他的完美是不可动摇的。他不能改变一丝一毫。上帝没有丝毫的变化。因此，当上帝和我们之间存在差异时，改变必须发生在我们这一方。我们必须改变，正如罗马书 12:2 和其他地方所说，“要借着心灵的更新而改变。”我们必须完全重新塑造。当我们的内心状态与上帝如此相反，他是圣洁的，而我们是罪恶的一团，必然需要一种改变。 上帝在福音中的意图是使我们亲近他自己，基督的目的是使我们归向上帝，正如彼得前书 3:18 所说。整个福音的目的是使我们从我们堕落的状态中回到上帝那里。现在我们的本性是被污染和不圣洁的；在我们的性情上与上帝有相似之处之前，我们无法与上帝成为朋友。因此，我们的本性必须在某种程度上与上帝甜美、圣洁和纯净的本性相适应。在恩典的约中，我们与上帝立约，如果没有与上帝和基督相似的性情，我们如何维持这个恩典的约呢？在这方面，必然需要有一个改变；而这个改变必须是我们自己的。就像我们在乐器上看到的，那些音调不准的弦必须调整到准确的音调，所以我们必须改变和调整，而不是上帝。上帝始终是不变的，他的爱如他自己一样不变；他的慈悲、圣洁和公正的不变是我们的安慰。因此，我说这个改变必须是我们自己的。

'Flesh and blood, as it is, cannot enter into heaven,' 1 Cor. 15:50; that is, the nature of man, as it is corrupted; we must have new judgments of things, and new desires, and new esteem, new affections, new joys, new delights, new conversation, new company. All the frame of the soul must be new. There must be a new bent of soul. It must be turned another way. The face of the soul must look clean another way. Whereas before it looked to the world-ward, and to things below, now it must look to God-ward and heaven-ward. Therefore those that are in their pure naturals, that feel no change in themselves, what shall we think of them? They are not in the state of grace, for of necessity there must be a change.
“血肉之躯，如此，不能进入天堂。”哥林多前书 15:50；也就是说，人的本性是被败坏的；我们必须对事物有新的判断，新的欲望，新的尊重，新的情感，新的喜悦，新的快乐，新的交往，新的伴侣。灵魂的整个结构必须是新的。灵魂必须有一个新的倾向。它必须转向另一个方向。灵魂的面容必须朝向另一个方向。以前它朝向世界和下层的事物，现在它必须朝向上帝和天堂。因此，那些在纯粹的本性中，感觉不到自己有任何改变的人，我们应该如何看待他们？他们不处于恩典的状态，因为必须有一个改变。

There is a double change, real and gradual.
有一个双重的变化，真实而逐渐的。

First, A real change, from ill to good.
首先，一个真正的改变，从坏到好。

And then, A gradual change from better to better, 'from glory to glory.'
然后，从更好到更好的逐渐变化，从荣耀到荣耀。

The first change is from the state of nature to grace at our first conversion, when God puts the first form and stamp upon us.
第一个变化是从自然状态到我们第一次转变时的恩典，当上帝在我们身上赋予第一个形式和印记。

And then a change in grace, 'from glory to glory,' we must be changed.
然后，恩典的变化，“从荣耀到荣耀”，我们必须改变。

Second, Then again, we all expect glory in heaven; and how can we do that except we be fitted for it? The church is the fitting place for glory. We enter into heaven in the church here. We are hewn and squared here. If we be not holy here, we shall never enter into heaven. There must be a change begun here if ever it be perfected in heaven. 'No unclean thing shall come there,' Rev. 21:27. As soon as ever Satan, an angel of light, sinned, he was tumbled out of heaven. It will brook* no unclean thing; no unclean thing shall ever come there again. Therefore our nature must be altered suitable to that place and glorious condition, before we come to heaven. Except we be new born, we cannot enter into the kingdom of God. There is direct Scripture for it. Beloved, this is forgot. Men trust to the grace and mercy of God, and look not after a change; and this holds many from embracing the gospel in the truth of it; rom knowing Christ as the truth is in him. They hear they must be changed, which they are unwilling to. They believe that God is merciful, and that Christ died, &c. They snatch so much of the gospel, as may serve to build them up in self-love. So far they think all is well. But when they see such grace as must teach them 'to deny ungodliness and worldly lusts,' Titus 2:12, and such grace as must change and alter them, this they cannot brook. They are content to go to heaven if they may have it in a way to hell; in maintaining their corruptions; being proud and covetous and worldly, as they are. This must not be. Of necessity there must be a change.
其次，再说一遍，我们都期望在天堂得到荣耀；除非我们为此做好准备，否则我们怎么能实现呢？教堂是荣耀的适当场所。我们在这里进入天堂。我们在这里被雕刻和整理。如果我们在这里不圣洁，我们将永远无法进入天堂。如果从未在这里开始改变，就永远无法在天堂中完善。"凡不洁净的，绝不得进入其中"（启示录 21:27）。撒旦，一个光明的天使，一犯罪就被摔出了天堂。它容不下不洁净的事物；再也不会有不洁净的事物进入那里。因此，在我们进入天堂之前，我们的本性必须适应那个地方和光荣的状态。除非我们重生，否则我们不能进入上帝的国度。这是直接的经文证明。亲爱的，这被忘记了。人们依靠上帝的恩典和怜悯，而不追求改变；这使得许多人无法真正接受福音；无法真正认识基督。他们听说他们必须改变，但他们不愿意。他们相信上帝是仁慈的，基督已经死了，等等。他们只抓住福音中能够建立自我爱的部分。他们认为一切都好。 但当他们看到这样的恩典，必须教导他们“否定不敬虔和世俗的欲望”（提多书 2:12），以及必须改变和改造他们的恩典时，他们无法忍受。他们愿意去天堂，只要能以通往地狱的方式获得；他们维持着自己的败坏；骄傲、贪婪和世俗，就像他们现在一样。这是不可以的。必须有必要的改变。

Third, Nay, I say more, beside the former reasons, the soul that truly desires mercy and favour, desires always power against sin. Pardon and power go together, in God's gift and in the desire of a Christian's soul. There is no Christian soul but he desires the grace of sanctification to change him, as much as the grace of pardon; for he looks upon corruption and sin as the vilest thing in the world; and upon grace and the new creature as the best thing in the world. There is no man changed but he hath those apprehensions of sanctification.
第三，不仅如此，除了前面的原因，真正渴望怜悯和恩惠的灵魂，总是渴望对抗罪恶的力量。宽恕和力量是相辅相成的，既是上帝的恩赐，也是基督徒灵魂的渴望。没有一个基督徒的灵魂不渴望使他改变的成圣的恩典，就像渴望宽恕的恩典一样；因为他将腐败和罪恶视为世界上最卑劣的事物，将恩典和新造的人视为世界上最美好的事物。没有一个人改变了，他就没有对成圣有这样的理解。

Remember this against some weak conceits likewise, that would have all the change in justification. They rent* Christ's offices, as if he were all priest, and not a king to govern; as if he were righteousness, and not sanctification; as if he had merit to die for us and to give us his righteousness, and no efficacy to change our natures; as if in the covenant of grace God did not write his law in our hearts, but only forgave our sins. He doth both in the covenant of grace. And where God makes a combination, we must not break it. Efficacy and merit, justification and sanctification, water and blood, go together. There must be a change. But to follow the point a little further.
记住这一点，对于一些弱智的观念也要记住，他们希望所有的变化都能够被证明。他们割裂了基督的职责，仿佛他只是一个牧师，而不是一个能够统治的国王；仿佛他只是义，而不是成圣；仿佛他有功德为我们而死，并给予我们他的义，却没有能力改变我们的本性；仿佛在恩典的约中，上帝没有将他的律法写在我们的心中，只是原谅了我们的罪过。他在恩典的约中都做到了。而当上帝建立一个联盟时，我们不能打破它。效力和功德，证明和成圣，水和血，都是相辅相成的。必须要有一个变化。但是让我们再深入探讨一下这个问题。

Fourth, There must be change, because no holy action can come from an unchanged power and faculty. Actions spring from powers and faculties. They are suitable to them. Therefore there must be a change in the powers and faculties of the soul, before there be a change in the life and conversation. These three follow in nature.
第四，必须有改变，因为没有一种不变的力量和能力能产生神圣的行动。行动源于力量和能力。它们适合它们。因此，在生活和言行发生改变之前，灵魂的力量和能力必须发生改变。这三者在本质上是相互关联的。

The form, and living, and being of things; and powers; and action issuing from the power. So in the life of grace and sanctification there is a power and ability to believe in God, and to be holy, and to love God; and then the actions of love spring from that power. We live, and then we have a power to move. In nature, being and life and moving go together. So if we have a being in grace, we have a power to move. I beseech you, therefore, consider the necessity of a change of the inward man, of the powers and faculties of the soul. Can the eye see without a power of seeing? or the ear hear without a faculty of hearing? Can the soul perform sanctified actions without a sanctified power? It is impossible.
事物的形式、生活和存在；以及力量；和从力量中发出的行动。因此，在恩典和成圣的生活中，有一种相信上帝、成为圣洁、爱上帝的力量和能力；然后，爱的行动从那个力量中涌现出来。我们活着，然后我们有一种移动的能力。在自然界中，存在、生活和移动是相互关联的。因此，如果我们在恩典中存在，我们就有一种移动的能力。因此，我恳求你们考虑一下内心的改变的必要性，灵魂的力量和能力。眼睛能看见吗？没有看见的能力吗？耳朵能听见吗？没有听觉的能力吗？灵魂能够进行成圣的行动吗？不可能。

And especially the alteration and change is in the will, which some would have untouched. They would have it free; those that would have no more given to grace than needs must. But grace works upon the will most of all. Divinity rules the will especially. For the bent of the will makes a good or a bad man; and the desires of the will carry the whole man with it. We are as the bent is of our will. We are as the choice of our will is. If the choice, and bent, and bias be the right way, by the Spirit, it is good. If the will be not inclined and wrought to go the best way, there is no work of grace at all. Though all grace come in through the understanding enlightened, that is the first, yet it goeth into the will. It passeth through the understanding into the will, and it puts a new taste and relish upon the will and affections.
尤其是意愿的改变和变化，有些人希望保持不变。他们希望它是自由的；那些只希望给予恩典所必需的人。但是恩典对意愿的影响最大。神性特别统治着意愿。因为意愿的倾向决定了一个人是好是坏；意愿的欲望带动着整个人。我们的意愿决定了我们的样子。我们的意愿选择了什么，我们就是什么样子。如果选择、倾向和偏见是正确的，是由圣灵引导的，那就是好的。如果意愿没有倾向和努力朝着最好的方向前进，那就没有任何恩典的工作。虽然所有的恩典都是通过启蒙的理解进入的，那是第一步，但它进入了意愿。它通过理解进入意愿，并给意愿和情感带来了新的品味和滋味。

Well, you see, therefore, that the grace wrought in the gospel it is not a mere persuasion and entreaty, &c., but a powerful work of the Spirit entering into the soul and changing it, and altering and turning the bent and inclination of the will heavenward, whereas* corruption of nature turns the soul downward to things below. When the Spirit of God entereth into the soul, it is not only by mere outward persuasion to leave it to the liberty of will, but it altereth the taste of the will. The soul is carried up, and is shut to things below. It useth the world as though it used it not. We must have great conceits of the work of grace. The Scripture hath great words of it. It is an alteration, a change, a new man, a new creature, new birth, &c. We see the necessity of a change.
你看，所以，福音中所产生的恩典并不仅仅是一种说服和恳求，而是圣灵的有力工作进入灵魂并改变它，改变和转变意愿的倾向和倾向向着天堂，而人性的腐败则将灵魂引向下方的事物。当上帝的灵进入灵魂时，不仅仅是通过外在的说服让它自由意愿，而是改变了意愿的品味。灵魂被带上去，对下方的事物关闭。它将世界当作不用的东西。我们必须对恩典的工作有很高的看法。圣经对此有很大的描述。这是一种改变，一种转变，一个新人，一个新造，新的诞生等等。我们看到了改变的必要性。

Fifth. Again, another reason is this: God, where he calls and dignifies, he also qualifies. Princes cannot qualify those they raise, but God, whom he advanceth to glory, he fits and qualifies for glory; where he bestows his mercies and favours to life everlasting, he calls to great matters, and he also changeth them. If Saul were changed when he came to be a king, in regard of a new quality, shall we think that God will call any to the participation of his glorious mercy in Christ, in pardoning their sin, and accepting them to life eternal, but he will change them? No. Whosoever he calls to glory, he changeth and altereth their dispositions to be fit for so glorious a condition as a Christian is called to. There must be a change.
第五点。再说一次，另一个原因是这样的：上帝，在他呼召和尊荣之时，也会使其具备资格。君主无法使他们提升的人具备资格，但上帝却能够使他们适应并具备荣耀；当他将他的恩典和恩惠赐予永生时，他呼召人去做伟大的事情，并且他也改变他们。如果扫罗在成为国王时发生了变化，因为新的品质，我们是否认为上帝会呼召任何人分享他在基督里的荣耀的仁慈，宽恕他们的罪，并接纳他们进入永生，而不改变他们呢？不会的。无论他呼召谁来享受荣耀，他都会改变和改造他们的性情，使他们适应一个如此荣耀的基督徒所呼召的地位。必须有一个改变。

Proud men love not to hear of this. It is a prejudice to their former authority. What! I that was accounted a wise man, now to be a fool! I that was accounted so and so, to alter all my frame and course, and to turn the stream another way—the world will say I go mad. I say because grace altereth and changeth all: 'Old things are passed away, and all things are become new,' 2 Cor. 5:17; those that are carnal and proud cannot endure a change, because it is some prejudice to their reputation. But it must be so if they look for salvation. Thus you see that point proved enough.
骄傲的人不喜欢听到这个。这对他们以前的权威是一种偏见。什么！我曾经被认为是一个聪明人，现在竟成了傻瓜！我曾经被认为是这样那样的人，现在要改变我的一切，改变我的方向——世人会说我疯了。我说，因为恩典改变了一切： "旧的已经过去，一切都变成了新的"（哥林多后书 5:17）；那些属肉体和骄傲的人无法忍受改变，因为这对他们的声誉有些偏见。但如果他们寻求救恩，就必须这样。这样，你们可以看到这一点已经被证明足够了。

'Into the same image.'
进入同一图像。

The pattern to which we are changed is the image of Christ. It is a rule, and a true rule, the first in every kind is the measure of all the rest. It is the idea, the pattern, and platform of all the rest. Now Christ is the first, for he is the 'first-born,' the 'first fruits,' the 'first beloved.' Therefore he is the pattern of all the rest, and the measure of all other. The nearer we come to Christ, the better we are; for that is the measure of a thing, the nearer it answereth to that the better. Now Christ is the best, and our nature in Christ is joined to the Godhead in one person. Therefore we are changed to the likeness of Christ, 'the second Adam;' for as before we are changed, we are corrupted and depraved according to the likeness of the first Adam after his fall; and as before his fall, if he had not fallen, we had been born according to his likeness, that is, good and righteous; so now being fallen, as soon as by faith we are planted and grafted into the second Adam we are changed into his likeness. Christ as it were is God's master-piece, that is, the excellentest work, and device, and frame of heaven that ever was, to set up such a Mediator, to reconcile justice and mercy in bringing God and man into one person. Now Christ being God's master-piece, the best and most excellent frame of all, he is fit to be the pattern of all excellency whatsoever. Therefore he is the image, the idea, the pattern and platform of all our sanctification.
我们所改变的模式是基督的形象。这是一条规则，也是一条真实的规则，每一种规则中的第一条是其他所有规则的衡量标准。它是所有其他规则的理念、模式和平台。现在基督是第一位的，因为他是“头生的”，“初熟的果子”，“首先被爱的”。因此，他是其他所有事物的模式和衡量标准。我们离基督越近，我们就越好；因为这是一件事物的衡量标准，它越接近这个标准，就越好。现在基督是最好的，我们在基督里的本性与神的本质合而为一。因此，我们被改变成基督的样子，“第二个亚当”；因为在我们被改变之前，我们按照第一亚当堕落之后的样子被腐化和败坏；就像在他堕落之前，如果他没有堕落，我们就会按照他的样子出生，也就是善良和公义；所以现在，一旦我们通过信仰被种植和嫁接到第二个亚当里，我们就会被改变成他的样子。 基督就像是上帝的杰作，也就是最卓越的作品、构思和天堂的结构，为了建立这样一个调解者，将公正和怜悯调和，将上帝和人类合而为一。现在，基督作为上帝的杰作，是所有杰出的构思中最好、最卓越的，他适合成为所有卓越的典范。因此，他是我们所有圣洁的形象、思想、模式和基础。

Christ the second Adam is the image into which we are changed. We are not changed to the image of the first Adam by grace, but to the image of the second Adam. There is from him a derivation of all good, opposite to all the ill we drew from the first Adam. We drew from the first Adam the displeasure of God; by the second we obtain the favour of God by his death and satisfaction. With the wrath of God we drew corruption from the first Adam, in the second we have grace. From the first Adam we have death, and all the miseries that attend death and follow it. In the second Adam we have life and all happiness, till it end in glory. In a word, whatsoever ill we have in the first Adam, it is repaired abundantly in the second, when we are changed into his image. Therefore, when you read of the image of God in the New Testament, it must be understood of the image of God in Jesus Christ, the second Adam.
基督作为第二个亚当，是我们所变化的形象。我们不是通过恩典变成第一个亚当的形象，而是变成第二个亚当的形象。所有善的来源都来自他，与我们从第一个亚当那里得到的一切不幸相反。我们从第一个亚当那里得到了上帝的不悦；通过第二个亚当，我们通过他的死亡和赎罪得到了上帝的恩宠。我们从第一个亚当那里得到了上帝的愤怒和腐败，而在第二个亚当那里，我们得到了恩典。从第一个亚当那里，我们得到了死亡和随之而来的所有苦难。而在第二个亚当那里，我们得到了生命和所有的幸福，直到最终荣耀。总之，我们在第一个亚当身上所遭受的一切不幸，在第二个亚当身上得到了丰盛的修复，当我们变成他的形象时。因此，当你在新约中读到上帝的形象时，必须理解为耶稣基督，第二个亚当的形象。

Now this image consists in knowledge, in holiness and righteousness. If we compare Col. 3 with Eph. 4, this was perfect in Christ, who was the image of his Father, and we must be like Christ the second Adam in sanctification.
现在这个形象包含着知识、圣洁和公义。如果我们将歌罗西书 3 章与以弗所书 4 章进行比较，这在基督里是完美的，他是他父亲的形象，我们必须像基督这第二个亚当一样在圣洁中成为他的样式。

Now the grounds why we must be conformable to the image of the second Adam, and not to the first, are these:
现在我们必须顺应第二个亚当的形象，而不是第一个亚当的原因是这些：

Because the second Adam is far excelling the first Adam; and as I said, we must be conformed to the best image. As we have borne the image of the first, so we must bear the image of the second, as it is in 1 Cor. 15:49.
因为第二个亚当远远超越了第一个亚当；正如我所说，我们必须符合最好的形象。正如我们曾经承载第一个的形象，我们也必须承载第二个的形象，正如哥林多前书 15:49 所说。

And then the image of God in the second Adam is more durable. For all excellencies and grace is more firmly set on Christ than ever they were upon Adam. It is set upon him with such a character and stamp as shall never be altered. When God set his image on the first Adam it was rased, and decayed, and lost, by the malice of the devil, because it was not set on so firmly, Adam being a man and a good man, yet he was a man changeable. But Christ is God-man; in one nature God hath set such a stamp of grace on the human nature, being eternally united to the Godhead, that shall never be altered. Therefore we are renewed according to the image of God as it is stamped on Christ, not as it was stamped on the first Adam.
然后，第二个亚当中的上帝形象更持久。因为所有的美德和恩典都比亚当时更牢固地存在于基督身上。它以一种永远不会改变的特征和印记放在他身上。当上帝将他的形象放在第一个亚当身上时，它被抹去、衰退和丧失了，因为它没有被如此牢固地放置，亚当是一个人，一个好人，但他是一个易变的人。但基督是神人；在一个本质上，上帝在人性上放置了如此的恩典印记，与神性永远结合在一起，永远不会改变。因此，我们是根据上帝形象在基督身上的印记而得到更新，而不是根据在第一个亚当身上的印记。

And that is the reason why the state of God's children is unalterable, why being once gracious they are so for ever. If God set the stamp of the Spirit of Christ on them, it is firm, as it is upon Christ. It never alters in Christ, nor in those that are members of Christ. The alteration is in growth from better to better. God's children sometimes a little deface that image by sin, security, and the like. But as a piece of coin that is a little defaced, yet it hath the old stamp still, and is acknowledged for good coin, so a Christian in all desertions, in the worst state, he hath the stamp still. Though it be darkened by his carelessness, yet after it receives a fresh stamp it is an everlasting stamp. When once we are God's coin we are never reprobate silver. And all is, because we are 'renewed according to the image of Christ,' and grace is firmly set in our nature in Christ so sure that all the devils in hell cannot rase it out. And he is the 'quickening Spirit,' and therefore able to transform us to his likeness better than the first Adam was. Therefore the image of God is the likeness of the second Adam, and we are changed into that.
这就是为什么上帝的子民的状态是不可改变的原因，一旦蒙恩，他们就永远如此。如果上帝在他们身上印上了基督的灵印，那就像在基督身上一样坚固。在基督里，它永远不会改变，也不会在基督的肢体中改变。改变只是从更好到更好的成长。上帝的子民有时会因为罪恶、安逸等而稍微玷污这个形象。但就像一枚稍微玷污的硬币，它仍然有着旧的印记，并被认为是好的硬币，同样，一个基督徒在所有的离弃中，在最糟糕的状态中，他仍然有着这个印记。虽然它被他的粗心所遮蔽，但在它接受了新的印记之后，它是一个永恒的印记。一旦我们成为上帝的硬币，我们就永远不会成为被弃绝的银子。这一切都是因为我们“按照基督的形象更新”，恩典在我们的本性中在基督里牢固地确立，以至于地狱中的所有魔鬼都无法抹去它。他是“赐生命的灵”，因此能够比第一位亚当更好地将我们变成他的样子。因此，上帝的形象是第二位亚当的样子，我们被改变成那样。

Now the reasons why the second Adam changeth us into his own image are many:
现在第二个亚当将我们改变成他自己的形象的原因有很多：

First, Because he is a powerful head that changeth all his members, a powerful root that changeth all his branches into his own nature, a powerful husband that changeth his own spouse. I say, he is a quickening Spirit, a public person, and the root of all believers, as the first Adam was of us all as we are natural men.
首先，因为他是一个强大的头，改变他所有的肢体，一个强大的根，将他所有的枝条变成自己的本性，一个强大的丈夫，改变他自己的配偶。我说，他是一个使人活过来的灵，一个公众人物，和所有信徒的根源，就像第一个亚当是我们所有人的根源一样，我们都是自然人。

Second, Again, it is meet that brethren should be all alike; therefore, as it is in Rom. 8:29, 'we are predestinate to be conform to Christ.' 'He is the first among many brethren.' The chief brethren must be all alike. Therefore we being predestinate to salvation, it was fit we should be predestinate to be conformable to our elder brother, that brethren might be of one nature and disposition. It is fit that the husband and wife should be of one disposition. Christ is the husband and we are the spouse. Therefore by grace he alters, and cleanseth, and purgeth his spouse, as it is Eph. 5:25, seq., 'He loved his spouse, and gave himself for it; that he might purge it, and make it a glorious spouse.' It is meet the wife should be the glory of the husband, as St Paul saith, 1 Cor. 11:7, that is, that she should reflect the excellencies of her husband. Therefore that the church might be the glory of Christ and reflect the excellencies of Christ, she is changed to be like Christ more and more daily. There is a kind of congruity that brethren should be like, and that the spouse and the husband should be alike. Therefore God hath ordained that we should be like him in a threefold degree: in suffering, in grace, and in glory. Whosoever will be like him in glory, must be like him in grace. First God's election and ordaining must have its issue; that is, the representation of the likeness of Christ in our natures.
其次，弟兄们应该都是一样的；因此，正如罗马书 8:29 所说，“我们被预定要与基督相同。”“他是众多弟兄中的第一个。”首要的弟兄们必须都是一样的。因此，我们被预定得救，也应该被预定与我们的长兄相似，这样弟兄们才能拥有相同的本性和性情。丈夫和妻子应该有相同的性情。基督是丈夫，我们是配偶。因此，凭借恩典，他改变、洁净、净化他的配偶，正如以弗所书 5:25 所说，“他爱他的配偶，并为她舍己，要洁净她，使她成为荣耀的配偶。”妻子应该是丈夫的荣耀，正如保罗在哥林多前书 11:7 中所说，也就是说，她应该反映出丈夫的美德。因此，为了使教会成为基督的荣耀，反映出基督的美德，她不断地变得越来越像基督。弟兄们应该是相似的，配偶和丈夫应该是相似的，这是一种相称。 因此，上帝已经规定我们应该以三重程度像他一样：在受苦、在恩典和在荣耀中。凡是想要在荣耀中像他一样的人，必须在恩典中像他一样。首先，上帝的选召和命定必须有其结果；也就是，在我们的本性中展现基督的相似之处。

Third, Again, the end of Christ's coming was 'to destroy the works of the devil,' 1 John 3:8, to deface all Satan's works, especially his work in us, the image of Satan in our dispositions. For every man by nature carries the image of the devil on him, till the image of Christ be stamped on, and the image of Satan rased out. For in man there is naturally an opposition to the truth, a hatred of God and of good things. Now Christ coming to dissolve the works of the devil, puts out this image, and sets his own stamp and image upon the soul. Therefore unless Christ change us to his own image he should miss of the end of his coming. These and many such reasons there are to prove that we are restored according to the image of Christ Jesus, and why Christ will change us to his own likeness. To add one more:
第三，再次，基督来临的目的是“毁灭魔鬼的作为”，约翰一书 3:8，破坏撒旦的一切作为，特别是他在我们身上的作为，即我们性格中的撒旦形象。因为每个人天生都带着魔鬼的形象，直到基督的形象被印在上面，撒旦的形象才被抹去。因为在人类中，天然地存在着对真理的反对，对上帝和善事的憎恶。现在，基督来毁灭魔鬼的作为，消除了这个形象，并在灵魂上留下了自己的印记和形象。因此，除非基督将我们改变成自己的形象，否则他将无法实现他来临的目的。还有许多类似的理由可以证明我们是按照基督耶稣的形象恢复的，以及基督为什么要将我们改变成自己的样子。再补充一个：

Fourth, The end of Christ is, that we should enter into a sweet communion with him. Therefore he will set such a stamp upon us as he may delight in us and be friends. Now if he should not change our natures, what correspondence could there be between Christ and us? Now when he hath altered and changed us, he looks on us as carrying his stamp and image.
基督的目的是让我们与他建立甜蜜的交流。因此，他会给我们贴上他喜欢的标签，成为我们的朋友。如果他不改变我们的本性，我们与基督之间将会有什么联系呢？当他改变了我们，他会把我们看作是带着他的标记和形象的人。

Use 1. If this be so, that we are changed into the image of the second Adam, Jesus Christ, then I beseech you let us labour every day more and more to study Christ, that so by beholding Christ we may be transformed into his likeness. For the looking upon Christ is a transforming sight. Therefore let us look into his disposition as it is set forth in the gospel, and to his carriage, and look to his privileges, that so we may receive 'grace for grace,' grace suitable to his grace, disposition suitable to his disposition, conversation suitable to his conversation, and privilege and prerogative suitable to his prerogative, that we may be like him every way.
如果事情是这样的，我们被改变成第二个亚当的形象，耶稣基督，那么我恳求你们每天更加努力地学习基督，通过观察基督的样子，我们也能变得像他一样。因为看着基督是一种转化的视觉。因此，让我们研究福音中所描述的他的性格和行为，看他的特权，这样我们就可以得到“恩典加恩典”，与他的恩典相适应的恩典，与他的性格相适应的性格，与他的行为相适应的行为，与他的特权和特权相适应，这样我们就可以在各个方面像他一样。

What was his disposition and carriage? It were too large to unfold it to you as it is in the gospel, but because we must be changed into the image of Christ, it is good to look to that picture, that we may resemble that Image as much as may be. You see in the gospel how he carried himself to his friends, enemies, the devil, himself.
他的性情和举止如何？这个问题太大了，无法在福音书中详细展开。但因为我们必须变得像基督的形象，所以看看那幅画像是很好的，这样我们可以尽可能地像他一样。你在福音书中可以看到他对待朋友、敌人、魔鬼和自己的态度。

You see how full of love he was. What drew him from heaven to earth, and so to his cross and to his grave, but love to mankind? You see how full of goodness he was: 'He went about doing all the good he could,' Acts 10:38. How much good doth that speech savour of that Paul speaks of him, 'It is a more blessed thing to give than to receive,' Acts 20:35. See how full of zeal he was! He whipped the buyers and sellers out of the temple, John 2:15. He was full of goodness. It was his meat and drink to do good, John 4:32, seq. It was as natural to him as for a fountain to stream out.
你看到他充满爱心。是什么让他从天堂来到地球，然后走向十字架和坟墓，那不就是对人类的爱吗？你看到他充满善良。他四处行善，使人受益，使人感到幸福，使人感到满足。这种言论多么符合保罗所说的：“施比受更为有福”，使人感到幸福。你看到他充满热情！他把买卖者赶出了圣殿。他充满善良。行善对他来说就像吃饭喝水一样自然。

(1.) And as I said for his carriage toward his friends, to those that were good, how sweet and indulgent was he.
（1）对于他的朋友，对那些善良的人，他的态度是多么甜蜜和宽容。

[1.] Where there was any beginnings of goodness, he did encourage it. He never sent any back again, but those that went back again of their own head, as the young man. Christ sent him not back. He was so full of sweetness to weak Christians, nay, he discovered himself most to the weakest. He was never more familiar with any than with the woman of Samaria, that was an adulteress, John 4:6, seq.; and Mary that had been a sinner, how sweetly did he appear to her first, John 20:1, seq. How sweet was he to sinners when they repented! how ready to forgive and pardon! See it in Peter. He never cast him in the teeth with his apostasy; he never upbraided him with it; he never so much as tells him of it, only he 'looks' upon him, and afterward, 'Lovest thou me?' &c., John 21:15.
[1.] 在任何善行的开端，他都会鼓励。他从不将任何人送回去，除非是那些自己离开的人，就像那个年轻人一样。基督没有将他送回去。他对软弱的基督徒充满了甜蜜，甚至对最软弱的人也是如此。他与撒玛利亚的妇人从未有过如此亲密的交往，她是个淫妇，约翰福音 4:6，等等；还有曾经是个罪人的马利亚，他第一次向她显现时是多么甜蜜啊，约翰福音 20:1，等等。当罪人悔改时，他对他们是多么甜蜜！多么愿意宽恕和赦免！看看彼得吧。他从不指责他的背叛；他从不责备他；他甚至连提都不提，只是“看”着他，然后说，“你爱我吗？”等等，约翰福音 21:15。

[2.] He would not 'quench the smoking flax, nor break the bruised reed,' Mat. 12:20, so gentle and sweet a Saviour have we. He was sweet to those that were good in the lowest degree of goodness; nay, where there was but a representation of goodness, as in the young man, he kissed and embraced him when he came and said, 'What good thing shall I do to inherit eternal life?' Mark 10:17. He embraced him, and made much of him. And so to the Pharisee, 'Thou art not far from the kingdom of God,' Mark 12:34. He laboured to pull him further. He was of a winning, gaining disposition. Those that were good he loved them, and carried himself so to all as much as might be. Shall we not labour to be of his disposition, not to set people further off, but to be of a gaining, winning nature?
他不会“熄灭将要熄灭的灯芯，也不会打断已经压伤的芦苇”，马太福音 12:20，我们有一个如此温柔甜美的救主。他对那些善良程度最低的人也是温柔的；甚至在有善良的象征的情况下，如对那个年轻人，当他来到并问：“我该做什么善事才能承受永生？”（马可福音 10:17）他拥抱他，亲吻他。对于法利赛人，他说：“你离神的国不远了。”（马可福音 12:34）他努力拉他更近。他具有争取、赢得的性格。他爱那些善良的人，并尽可能地对所有人都如此。我们难道不应该努力拥有他的性格，不要把人们推得更远，而是要具有争取、赢得的性格吗？

[3.] See how obedient he was to his Father, 'Not my will, but thine be done,' Mat. 26:42; both in active and passive obedience, in all things he looked to his Father's will, being subordinate to him. Wheresoever there is subordination, there ought to be obedience. Now there is a subordination to God as our Father in Christ. Therefore we should labour to be obedient even to death, as Christ was. Our happiness stands in subordination. The happiness of the inferior is in subjection to the superior that may do him good. Therefore we must be obedient to God as Christ was. We see he prayed whole nights.*
看他对父亲的顺从，"不要照我的意思，只要照你的意思行"（马太福音 26:42）；无论是在积极还是被动的顺从中，他都顺从父亲的意愿，服从他的权威。无论何处存在顺从，就应该有服从。现在我们对上帝作为我们在基督里的父亲有一种顺从。因此，我们应该像基督一样努力顺从，甚至到死。我们的幸福在于顺从。下级的幸福在于服从上级，以便上级能够造福他。因此，我们必须像基督一样顺从上帝。我们看到他整夜祷告。

How to read the life of Christ in the gospel
如何在福音书中阅读基督的生平

(2.) For his own particular, how holy and heavenly was he.† He takes occasion of vines, of stones, of water, of sheep, and all things to be heavenly minded, to raise his soul upon all occasions. And when he rose from the dead, and conversed with his disciples, what was his talk? He discoursed all of matters of the kingdom of heaven. So his whole disposition was heavenly and holy in himself, and patient in wrongs done to him. He did not return injury for injury. You see how meek he was. I give you but a touch of every particular. You may by proportion apply the rest. He was in his own particular holy and heavenly, and full of purity and holiness and heavenliness.
（2）对于他自己来说，他是多么圣洁和天上的。他利用葡萄藤、石头、水、羊和一切事物来使自己心思上升，以致心思常常在天上。当他从死里复活，与门徒交谈时，他谈论的是什么？他谈论的都是天国的事。所以他整个的性情都是天上的和圣洁的，对于对他的冤屈也是忍耐的。他没有以牙还牙。你看他是多么温和。我只给你一点点的例子，你可以按比例应用其他的。他在他自己的特殊之处是圣洁和天上的，充满了纯洁、圣洁和天上的特质。

(3.) What was he to his enemies? Did he call for fire from heaven when they wronged him? Was he all on a heat? When his poor disciples, being more flesh than spirit, would have fire from heaven, 'You know not what spirit you are of,' saith he, Luke 9:55. He shed tears for those that shed his blood, 'Oh Jerusalem, Jerusalem,' &c., Mat. 23:37, that afterward crucified him. And upon the cross you see there to his very enemies, 'Father, forgive them, they know not what they do,' Luke 23:34. So then if we will be like to Christ, consider how he carried himself to God in devotion and obedience, and how in himself he was full of purity and holiness, unspotted every way; how to his friends, to all that had any goodness in them; and how to his enemies, he prayed for his very enemies.
（3）他对敌人是什么态度？当他们冤枉他时，他是否呼唤天火？他是否充满愤怒？当他可怜的门徒，更多的是肉体而不是精神，想要天火时，他说：“你们不知道你们是什么灵。”（路加福音 9:55）。他为那些流他血的人流泪，“耶路撒冷啊，耶路撒冷啊”，等等（马太福音 23:37），后来他们把他钉在十字架上。在十字架上，你看到他对他的敌人说：“父啊，赦免他们，因为他们不知道他们所做的。”（路加福音 23:34）。所以，如果我们想要像基督一样，要考虑他在敬虔和顺服方面对待上帝的态度，以及他自己如何充满纯洁和圣洁，无论如何都没有玷污；他如何对待他的朋友，对待所有有善良的人；以及他如何为他的敌人祈祷。

(4.) And for the devil himself. Deal with him as Christ did, that is, have no terms with him, although he come to us in our nearest friends. He came to Christ in Peter. 'Satan avoid,' saith he, Mat. 16:23. If the devil come to us in our wives, in our children, in our friends, 'avoid Satan.' Satan comes to us sometime in our friends, to give corrupt judgment, to maintain self causes, to do this or that that may crack our conscience. Discern the devil in our best friends; for sometime they may be the trunks* of the devil. The devil may convey his spirit through Peter. Let us imitate Christ. Discern between our friends' love and the subtilty of the devil in them, and be able to give them an avaunt, 'avoid Satan.' We see Christ when he encountered Satan, he fights not with Satan's weapons; and when he was to deal with his instruments, but with the word of God. He gives not reproach for reproach, nor sophistry for sophistry; but 'It is written,' Mat. 4:4, et alibi, shewing that we must encounter Satan with God's armoury, with weapons out of the book of God.
（4）对于魔鬼本身，要像基督一样对待他，也就是说，不与他达成任何协议，即使他以我们最亲近的朋友的身份出现。他曾以彼得的形象出现在基督面前。他说：“撒但，退我后边去！”（马太福音 16:23）。如果魔鬼以我们的妻子、孩子、朋友的身份出现在我们面前，我们要“退我后边去，撒但！”有时魔鬼会以我们的朋友的形象出现，给出腐败的判断，维护自己的利益，做出可能损害我们良心的事情。要辨别出我们最好的朋友中的魔鬼，因为有时他们可能是魔鬼的工具。魔鬼可能通过彼得传递他的灵。让我们效仿基督。要辨别出我们朋友的爱和其中的魔鬼的狡诈，并能够对他们说“退我后边去，撒但！”我们看到基督与魔鬼交锋时，并没有使用魔鬼的武器；当他与魔鬼的工具打交道时，也只使用了神的话语。他不以恶语还恶语，也不以诡辩还诡辩，而是说：“经上记着”（马太福音 4:4 等），表明我们必须用神的军械，用神的话语来与魔鬼交战。

And then when Satan would confess him, and make much of him, 'Oh thou art the Son of God,' he would have nothing to do with him. So those that are manifestly led with the spirit of Satan, and would press kindness on us, have nothing to do with them so far. As we say of the devil he is not alway a liar, but he alway cozeneth; so take those that are led by the spirit of the devil, that are Jesuited papists, they lie not in all, but there is cozening in all; for all is but snaring kindness and gifts that will hurt more. All offers from Satan, and those that are led with the spirit of Satan, we ought to suspect, as Christ we see when Satan offered him a kindness, he saw he was to be took heed of. Therefore saith he, 'away,' you and your kindness. So have nothing to do with devilish men. Those are best at ease, and prosper most that have least to do with them; those that see they are alway deceivers though they be not alway liars; those that are nearest hostility prosper best. Thus you see a taste of Christ's carriage to his friends, to his enemies, to Satan. And for hypocrites he speaks, 'Woe to them,' Mat. 23:13. He hated them above all the proud Pharisees. I might spend much time in going over particulars in the gospel, to see what expressions there are of Jesus Christ.
然后，当撒旦承认他，并对他表示赞赏时，“哦，你是上帝的儿子”，他对此毫不在意。因此，那些明显受到撒旦精神引导的人，想要对我们施加友善的压力，我们与他们没有任何关系。就像我们说魔鬼并不总是说谎，但他总是欺骗；所以接受那些受到魔鬼精神引导的人，即耶稣会天主教徒，他们并不总是说谎，但其中总是有欺骗；因为所有的一切都只是陷阱般的友善和会伤害更多的礼物。来自撒旦和那些受到撒旦精神引导的人的所有提议，我们应该怀疑，就像我们看到基督当撒旦向他提供友善时，他看到了他需要小心。因此他说，“离开吧，你和你的友善”。所以与邪恶的人没有任何关系。那些与他们接触最少的人最舒适，最繁荣；那些看到他们总是欺骗者，即使他们并不总是说谎；那些与敌对关系最近的人最繁荣。这样，你就看到了基督对他的朋友、对他的敌人、对撒旦的态度的一点了解。至于伪君子，他说，“祸哉他们”，马太福音 23:13。他比所有骄傲的法利赛人更憎恶他们。 我可能会花很多时间去研究福音中的细节，看看有关耶稣基督的表达。

How to become like Christ
如何成为像基督一样的人

Use 2. I beseech you, make this use of it, when in the gospel you read of any expression of his love and gentleness, of his obedience and humility, in washing his disciples' feet, and 'Learn of me for I am meek,' &c., Mat. 11:29, and 'Come unto me, all ye that are weary and heavy laden,' Mat. 11:28, then think this is the expression of my blessed Saviour, 'the second Adam,' to whose image I must be conformed, and transformed, and changed; and therefore when you are moved and tempted to sin, from your own corruption, or from Satan, reason thus with yourselves: Would our blessed Saviour, if he were upon earth, do this? would he speak thus? would he not do thus if he were here now? would he not be ready to do this good turn? Surely he would; and I must be changed into his image and likeness. Therefore let me consider what my blessed Saviour would do in the like case. Surely our blessed Saviour would not stain and defile his body. He would not make his tongue an instrument of untruth to deceive others. He would not be covetous and injurious. Art thou a Christian or no? If thou be a Christian thou hast the anointing of Jesus Christ. That anointing that was poured on him as the head, it runs down to thee as a member, as Aaron's ointment ran down to his skirts. If thou be the skirt of Christ, the meanest Christian, thou hast the same grace if thou be a Christian. And therefore thou must express Christ, that as thou art partaker of his name, so thou must be partaker of his anointing. If thou be a Christian, why doest thou thus? Doth this suit with thy profession? Dost thou carry the image of Satan, and dost thou think to be a Christian, except it be in title and profession only? No. There is no Christian but if he be a true Christian he is changed into the likeness of Christ, into his image. Therefore it is a good thought upon all occasions, every day to think what would my blessed Saviour say if he were here? and what did he in the like case when he was upon earth? I must be 'led by the Spirit of Christ,' or else I am none of his. Therefore let us shame ourselves when we are moved by our corruptions and temptations to do anything contrary to this blessed image.
使用 2. 我恳求你，在读福音书时，当你读到他的爱和温柔的表达，他洗门徒的脚，他的顺从和谦卑，“学习我，因为我温柔谦卑”，马太福音 11:29，“凡劳苦担重担的人都可以到我这里来”，马太福音 11:28，那么请想一想，这是我救主的表达，“第二个亚当”，我必须按照他的形象来改变和转变。因此，当你因自己的腐败或撒旦的引诱而动摇和诱惑犯罪时，请这样与自己辩论：如果我们救主在世上，他会这样做吗？他会这样说吗？如果他在这里，他不会这样做吗？他不会愿意帮助吗？当然他会；而我必须改变成他的形象和样式。因此，让我考虑一下在类似情况下，我的救主会怎么做。当然，我们的救主不会玷污和玷污他的身体。他不会让他的舌头成为欺骗他人的工具。他不会贪婪和伤害他人。你是基督徒还是不是？如果你是基督徒，你有耶稣基督的膏抹。 那膏油是倒在他身上作为头的，它流到你身上作为肢体，就像亚伦的膏油流到他的衣襟上一样。如果你是基督的衣襟，即使是最卑微的基督徒，只要你是基督徒，你就有同样的恩典。因此，你必须表达基督，就像你是他的名字的共享者一样，你必须成为他的膏油的共享者。如果你是一个基督徒，你为什么这样做？这符合你的信仰吗？你是否带着撒旦的形象，并且你认为自己只是在名义和职业上成为基督徒？不。没有基督徒，除非他是一个真正的基督徒，他就会变成基督的样子，变成他的形象。因此，在任何场合，每天都要想一想，如果我可爱的救主在这里，他会说什么？当他在地上的时候，在类似的情况下他做了什么？我必须被“基督的灵”引导，否则我就不是他的人。因此，当我们被我们的堕落和诱惑所驱使去做任何与这个美好形象相违背的事情时，让我们感到羞愧。

And consider, the more we grow into the likeness of Christ, the more we grow in the love of God, who delights in us as he doth in his own Son: 'This is my beloved Son, in whom I am well pleased,' Mat. 3:17. Now the more like we are to Christ, the more he is pleased with us.
越是我们变得像基督，我们就越能在上帝的爱中成长，上帝喜悦我们，就像他喜悦自己的儿子一样：“这是我的爱子，我所喜悦的。”（马太福音 3:17）现在我们越像基督，他就越喜悦我们。

And the more we shall grow in love one to another; for the liker pictures are to the first pattern, the liker they are one to another. So the liker we grow to Christ, the liker we are one to another, and the more like, the more love.
我们彼此之间的爱将会越来越深；因为图像越像原型，它们彼此之间就越像。所以我们越像基督，我们彼此之间就越像，越像就越有爱。

Who keeps Christ alive in the world, but a company of Christians that carry his resemblance? As we say of a child that is like his father, this man cannot die as long as his son is alive, because he resembleth his father; so as long as Christians are in the world, that have the Spirit of Christ, Christ cannot die. He lives in them, and Christ is alive no otherwise in the world than in the hearts of gracious Christians, that carry the picture and resemblance of Christ in them.
谁让基督在世界中活着，不就是一群具有他相似之处的基督徒吗？就像我们说一个孩子像他的父亲一样，只要他的儿子还活着，他就不会死，因为他像他的父亲；同样，只要世界上有那些拥有基督的灵的基督徒，基督就不会死。他活在他们里面，基督在世界中的存在方式只有在怜悯的基督徒的心中，他们在自己身上承载着基督的形象和相似之处。

But how are we changed into the likeness of Christ? How come we to be like him?
但我们如何变得像基督一样？我们如何成为像他一样的人？

When once we believe in Christ, we are graft into the similitude of his death, and into the likeness of his resurrection. It is a point somewhat mystical, yet it is stood upon in the Scriptures, in Rom. 6 especially, at large.
当我们一旦相信基督，我们就被嫁接到他死的相似中，也被嫁接到他复活的样式中。这是一个有些神秘的观点，但在圣经中，特别是在罗马书第六章中，它被广泛提及。

How come we to die to sin by virtue of Christ's death? and to live to righteousness by the fellowship of Christ's resurrection? It is said we are transformed into the likeness of Christ. The phrases of Scripture shew it. But to stand upon these phrases a little.
我们如何因着基督的死而脱离罪恶？如何因着与基督复活的交通而活在义中？据说我们被改变成基督的样式。圣经的词语表明了这一点。但稍微解释一下这些词语。

Beloved, as it was in Christ's own person when Christ died, whole Christ died and was crucified, but yet the death itself, the crucifying was terminate in the human nature: the human nature died and not the God-head; yet by reason of the union, whole Christ died and was crucified: the 'Lord of glory' was crucified, as the Scripture speaks. And as it was in Christ natural, so it is in Christ mystical, whole Christ mystical was crucified, whole Christ mystical is risen again, notwithstanding the crucifying was terminate in Christ the head, not in the members. As his death was terminate in his human nature, it ended and was confined in that; so this crucifying belonged to the head, and the head rose; yet whole Christ, all believers as soon as they are one with Christ, by reason of the mystical union, they are dead and crucified in Christ their head, and risen and sit in heavenly places, in Christ their head. So then a true believer, when he is made one with Christ, he reasons thus, My corruption of nature, this pride of heart that naturally I have, this enmity of goodness, this is crucified; for I am one with Christ. When he died, I and my head did die, and this pride and covetousness and worldliness, this base and filthy carnal disposition, was crucified in Christ my head. I in my head was crucified, and I in my head now am risen and sit in heaven. Therefore now I am in some sort glorious. Therefore I mind things above in my head. And therefore because of the necessary conformity of the members to the head, I must more and more die to sin, be crucified to sin, and rise by the Spirit of Christ and ascend with him. The more I know, and consider, and meditate of this, the more I am transformed into the likeness of his death and resurrection. But to go a little further.
亲爱的，基督在基督自己的人身上死亡时，整个基督都死了，被钉在十字架上，但死亡本身，钉在十字架上的是人性：人性死了，而不是神性；然而，由于联合的缘故，整个基督都死了，被钉在十字架上：正如经文所说，“荣耀的主”被钉在十字架上。正如在基督的自然身上一样，在基督的神秘身上也是如此，整个基督的神秘身体被钉在十字架上，整个基督的神秘身体又复活了，尽管钉在十字架上的是在基督的头上，而不是在肢体上。正如他的死亡在他的人性中结束和局限一样，这种钉在十字架上的事情属于头，而头复活了；然而，整个基督，所有信徒一旦与基督合而为一，由于神秘的联合，他们在基督他们的头中死了和被钉在十字架上，并在基督他们的头中复活并坐在天上。所以，一个真正的信徒，当他与基督合而为一时，他这样推理，我的本性的败坏，我天生的骄傲，对善的敌意，这些都被钉在十字架上了；因为我与基督合而为一。 当他去世时，我和我的头脑也死了，这种骄傲、贪婪和世俗，这种卑鄙和肮脏的肉欲倾向，在基督我的头脑中被钉在十字架上。我在我的头脑中被钉在十字架上，现在我在我的头脑中复活并坐在天上。因此，我现在在某种程度上是荣耀的。因此，我在我的头脑中关注天上的事物。因为肢体必须与头脑相一致，所以我必须越来越多地死于罪恶，被钉在罪恶上，并借着基督的灵复活并与他一同升天。我越是了解、思考和沉思这一点，我就越能变得像他的死亡和复活。但是再进一步说。

Quest. What things in Christ's death did especially discover themselves to us, when we once believe, to our comfort?
问题：当我们一旦相信，基督的死亡特别向我们展示了哪些事情，给我们带来了安慰？

Ans. Three things.
答案。三件事。

In regard of us, wonderful love, that he died for us.
关于我们，美好的爱，他为我们而死。

In regard of sin, wonderful hatred, that he would die for sin.

And wonderful holiness and love of grace. He shewed his hatred of sin, that he would shed his heart-blood for it; and wanting the glory of God, as it were, by feeling the wrath of God for a time, even in hatred to sin.
他展示了对罪恶的憎恶，愿意为之流尽心血；并且为了追求上帝的荣耀，仿佛在一段时间内感受到上帝的愤怒，以憎恶罪恶。

There were these two affections pregnant in Christ upon the cross, wondrous love for us to die for us, and wondrous hatred of sin to purge it, for which he died; and wondrous holiness, from whence hatred of sin came. Whence doth hatred of sin come, but from wonderful purity and holiness, that cannot endure sin? Thus, when the soul considers it is one with Christ, it hath the same affections that Christ had. Christ in love to us died. Can I apprehend that love of Christ when he died and was crucified and tormented for my sin, but out of love I must hate sin again? And when I consider how Christ stood affected to sin upon the cross, when he died to purge it, and to satisfy for it, can I have other affections, being one with him, than he had upon the cross? I cannot. So, whether I consider his love to me, or the hatred he bore to sin, considering myself one with him by a mystical union, I shall have the same affection of love to him, and be like him every way, to love what he loves, and to hate what he hates.
基督在十字架上怀着两种情感，对我们的奇妙爱而为我们而死，对罪恶的奇妙憎恶而净化它，为此他而死；而奇妙的圣洁，正是从这里产生了对罪恶的憎恶。憎恶罪恶从何而来，不正是来自无法容忍罪恶的奇妙纯洁和圣洁？因此，当灵魂意识到自己与基督合一时，它就拥有了基督所拥有的情感。基督出于对我们的爱而死。当他为我的罪恶而死、被钉在十字架上并受苦时，我能否理解基督的爱？但出于爱，我必须再次憎恶罪恶。当我考虑基督在十字架上对罪恶的态度，当他为了净化罪恶和为之赎罪而死时，作为与他合一的人，我能有其他的情感吗？不能。因此，无论是考虑他对我的爱，还是他对罪恶的憎恶，考虑到我通过神秘的合一与他合而为一，我将对他怀有同样的爱的情感，并在各个方面像他一样，爱他所爱，憎恶他所憎恶的。

I cannot but hate sin; and, hating sin, I must act his part anew, that is, as he died for sin, so I die to sin; as he was crucified for it, so it is crucified in me; as he was pierced, so he gives corruption a stab in me; as he was buried, so my corruption is buried; and as he died once, never to die again, so I follow my sins to the grave, to death, and consumption of old Adam, that he never riseth again. So I say, the consideration of my union with Christ, that I in Christ did die and was crucified, because my head died and was crucified. And then it puts that affection into me that was in Christ, and makes me act Christ's part, to die to sin daily more and more. These and the like thoughts are stirred up in a Christian, which St Paul aims at in Rom. 6 and other places.
我不得不憎恨罪恶；憎恨罪恶，我必须重新扮演他的角色，也就是说，正如他为罪而死，我也为罪而死；正如他为罪被钉在十字架上，罪在我身上也被钉在十字架上；正如他被刺穿，他在我身上刺穿腐败；正如他被埋葬，我的腐败也被埋葬；正如他一次死去，再也不会死，我也跟随我的罪恶走向坟墓，走向死亡，走向旧亚当的消亡，使他再也不复苏。所以我说，考虑到我与基督的合一，我在基督里死去并被钉在十字架上，因为我的头死了并被钉在十字架上。然后它在我心中激起了与基督相同的感情，并使我越来越多地每天都死于罪恶。这些和类似的思想在一个基督徒中被激发起来，这正是保罗在罗马书第六章和其他地方所追求的。

So by the virtue of his resurrection I am conformable more and more to the graces in him; for as the power of God's Spirit raised him up when he was at the lowest, when he had been three days in the grave, so the Spirit in every Christian raiseth them up at the lowest to comfort, to a further degree of grace, more and more; nay, when they are fallen into any sin or any affliction for sin, the same power that raised Christ when he was in the grave, for our sins, in the lowest humiliation that could be, it raiseth them from their sins daily, that they gather strength from their sins. The power that raised Christ at the lowest raiseth a Christian at the lowest in sin and in affliction for sin; for when he is tripped and undermined by his corruptions, God by that power that raised Christ at the lowest recovers and strengthens him, and makes him afresh revenge himself upon his sin. And when he is at the lowest, in the grave, the same power will raise him, like Christ every way. So you see how we are changed to the likeness of Christ.
所以，凭借他的复活，我越来越符合他的恩典；因为上帝的圣灵的力量在他最低谷时使他复活，当他在坟墓里待了三天，同样，每个基督徒的灵魂在最低谷时也会被圣灵提升，给予安慰，给予更多的恩典；甚至当他们陷入罪恶或因罪恶而受苦时，那同样的力量，就像当基督为我们的罪恶陷入最低谦卑时复活的力量一样，每天都会使他们从罪恶中得到力量。将基督从最低谷复活的力量，也会将基督徒从罪恶和因罪恶而受苦的最低谷中提升；因为当他被自己的堕落所绊倒和破坏时，上帝凭借那将基督从最低谷复活的力量，使他恢复并加强，重新向罪恶复仇。当他处于最低谷，坟墓中时，同样的力量将使他像基督一样复活。所以你看到我们如何变得像基督一样。

How shall we know then whether we have the image of Christ stamped upon us or no?
我们如何知道我们是否有基督的形象印在我们身上呢？

If we be changed into the likeness of Christ, we shall be changed in our understandings, to judge of things as he did. His aim was to please his Father in all things. If we have the same ends, and the same opinion and esteem of things, …* He judged matters of grace and of the kingdom of God above all other; for the soul is more worth than the whole world. See the judgment that he passed upon things: 'Seek ye first the kingdom of God, and all other things shall be cast upon you,' Mat. 6:33. We must be changed in our judgment if we will have his image upon us. We must be like him in our will, in our choice, in the cleaving, and purpose, and resolution of our will. We must have the bent of our soul as his was. Our souls must be edged and pointed as his was, wholly for heaven and the kingdom of God. And so for our affections, there must be a change in them, in our love, and joy, and delight. We must love and joy and delight in whatsoever he did.
如果我们变得像基督一样，我们的理解力将会改变，以他的方式来判断事物。他的目标是在一切事情上取悦他的父亲。如果我们有相同的目标，对事物有相同的看法和评价，...*他将恩典和上帝的国度的事情看得比其他任何事情都重要；因为灵魂的价值超过整个世界。看看他对事物的判断：“你们要先求他的国和他的义，这些东西都要加给你们。”（马太福音 6:33）如果我们想要在我们身上有他的形象，我们的判断必须改变。我们的意愿、选择、执着和决心必须像他一样。我们的灵魂必须像他一样，完全为了天堂和上帝的国度而努力。至于我们的情感，它们也必须发生变化，包括我们的爱、喜悦和快乐。我们必须爱他所做的一切，并为之喜悦和快乐。

Now the way to stir us up to this is to see what image we naturally carry, and to see ourselves in the glass of the law. If a man consider thus, if Christ's image be not upon me, I carry the image of the devil, this would make him labour to get another image upon him. For, beloved, at the day of judgment Christ will not own us if he see not his image upon us. Cæsar will own Cæsar's coin if he see his image upon it. 'Whose image and superscription is this? Give unto Cæsar that which is Cæsar's,' Mat. 22:20. If Christ see his stamp on us, he will own us at the day of judgment, or else not. Naturally we are all opposite to Christ; naturally we are full of pride and malice; of the spirit of the world and the devil. Get out this by all means, or else Christ will not own us at the day of judgment. He will not look on us. He cannot abide to see us if we have not his image. We must bear the image of the second Adam as we did the image of the first.
现在激励我们的方法是看到我们自然携带的形象，并在法律的镜子中看到自己。如果一个人这样考虑，如果基督的形象不在我身上，我就携带着魔鬼的形象，这会让他努力在自己身上获得另一个形象。因为，亲爱的，审判的日子基督如果看不到他的形象在我们身上，他就不会承认我们。凯撒如果看到他的形象在硬币上，他会承认凯撒的硬币。"这是谁的形象和字样？把属于凯撒的归给凯撒，"马太福音 22:20。如果基督看到他的印记在我们身上，他会在审判的日子承认我们，否则不会。我们自然与基督相反；我们自然充满骄傲和恶意；充满世界和魔鬼的精神。无论如何都要摆脱这一点，否则基督在审判的日子不会承认我们。他不会看我们。如果我们没有他的形象，他无法忍受看到我们。我们必须像第一人一样承载第二人的形象。

Again, the law of God was written in Adam's heart, it is expressed and copied out. There see ourselves. There see all the curses. There see ourselves guilty of the breach of every commandment. If we understand the law spiritually, that desire of women and revengeful thoughts are murder and adultery. Understand the law spiritually, and see ourselves in that glass, see ourselves utterly condemned. This will make us fly to the glass of the gospel, that we may be changed into the image of Christ.
上帝的法律再次写在亚当的心中，它被表达和复制出来。在那里看到我们自己。在那里看到所有的诅咒。在那里看到我们自己违反了每一条诫命。如果我们在属灵上理解法律，那么对女人的欲望和报复的思想就是谋杀和通奸。在属灵上理解法律，并在那面镜子中看到我们自己，看到我们完全被定罪。这将使我们飞向福音的镜子，以便我们可以变成基督的形象。

There is another image that we more desire to be changed into. We are transformed into the likeness of the world, cast into the mould of the times. We labour to have those opinions that the times have, and those ways of getting and rising to preferment that the world hath, and to have that carriage and disposition every way that the world hath, and so frame to the spirit of the world in all things, that so we might not be observed by others, and crossed in our pleasures, and preferments, and profits. Well, this desire to be transformed into the likeness of the world, to have the spirit of the world, what will it come to in the end? The world shall be condemned. If we will be condemned with the world, let us labour to be transformed into the opinion of the world, and to go with the stream and errors of the time if we desire to be damned. The world must be condemned. It is the kingdom of Satan, wherein he rules. Therefore there is no image or likeness for us to be transformed into, if we will be saved and have comfort, but the image of Christ; and can we have a better likeness to be transformed into than the image of him by whom we hope to be saved? than to be like him, from whom we hope for so great a matter as salvation is?
有另一种形象，我们更渴望改变成为。我们被转化成世界的样子，被塑造成时代的模样。我们努力拥有与时代相同的观点，以及世界所拥有的获取和晋升的方式，以及与世界相同的举止和性情，以此在所有方面迎合世界的精神，这样我们就不会被他人注意到，在我们的享乐、晋升和利益上受到阻碍。好吧，渴望转化成为世界的样子，拥有世界的精神，最终会导致什么呢？世界将被定罪。如果我们愿意与世界一同被定罪，让我们努力转化为世界的观点，随波逐流，追随时代的错误，如果我们渴望被谴责的话。世界必将被定罪。它是撒旦的王国，在那里他统治着。因此，如果我们想要得救和得到安慰，就没有其他形象或样子可以转化成，除了基督的形象；我们能有比那位我们希望得救的人更好的样子可以转化成吗？ 比起像他一样，我们从他那里期望如此伟大的救赎，还有什么更重要的事情吗？

Use 2. Again, that we may be changed into the likeness of Christ, let us fix our meditations upon him, and we shall find a change we know not how, insensible. As those that stand in the sun for other purposes, they find themselves lightened and heat [ed]; so let us set ourselves about holy meditations, and we shall find a secret, insensible change; our souls will be altered and changed we know not how. There is a virtue goes with holy meditation, a changing, transforming virtue; and indeed we can think of nothing in Christ but it will alter and change us to the likeness of itself, because we have all from Christ. Can we think of his humility and not be humble? Can we think, was God humble, and shall base worms be proud? Shall I be fierce when my Saviour was meek? Can a proud, fierce heart apprehend a sweet, meek Saviour? No. The heart must be suitable to the thing apprehended. It is impossible that a heart that is not meek, and sweetened, and brought low, should apprehend a loving and humble Saviour. There must be a suitableness between the heart and Christ. As he was born of a humble virgin, so he is born and conceived in a humble heart. Christ is born and conceived, and lives and grows in every Christian; and in a humble and lowly heart, made like him by his Spirit: that is the womb. The heart that is suitable, that is the heart that he is formed in.
使用 2. 再次，为了使我们能够变得像基督一样，让我们专注于他，我们将发现一种我们不知道如何的变化，是无感知的。就像那些站在太阳下的人为了其他目的，他们发现自己变得轻松和热情一样，让我们开始圣洁的沉思，我们将发现一种秘密的、无感知的变化；我们的灵魂将会改变，我们不知道如何。圣洁的沉思带有一种力量，一种改变、转化的力量；实际上，我们对基督的任何思考都会使我们变得像他一样，因为我们都来自基督。我们能想到他的谦卑而不谦卑吗？我们能想到上帝谦卑，而卑贱的虫子却骄傲吗？当我的救主温柔时，我能凶猛吗？一个骄傲、凶猛的心能理解一个温柔、谦卑的救主吗？不行。心必须与所理解的事物相适应。一个不温柔、不柔和、不谦卑的心是不可能理解一个充满爱心和谦卑的救主的。心与基督之间必须有一种相适应。正如他是由一个谦卑的童贞女出生的，他也是在一个谦卑的心中出生和受孕的。 基督诞生并在每个基督徒中受孕、生活和成长；在一个谦卑而卑微的心中，由他的圣灵使之变得像他一样：那就是子宫。适合的心，就是他在其中形成的心。

Use 3. Again, to be changed into this image, when we are once in the state of grace, let us look to the remainder of our corruptions. The best of us shall see that that will make us look after Christ. Look to our worldly mindedness, to our passions, to our rebellions, to our darkness and deadness of spirit, and then go to Christ. Lord, thou hast appointed Christ to be a head, to be a full vessel, that of his grace we might have grace for grace. He was 'anointed with the oil of gladness above his fellows,' Ps. 45:7, but for his fellows. I am earthly-minded, he is heavenly. I am full of rebellions, of lusts; all is at peace in him. The image of God is perfect in him, and he is a head to infuse grace, a head of influence as well as of eminence. He is not only above me, but he hath all grace for me. Therefore, go to Christ. I need thy heavenly-mindedness, and some portion of thy meekness, of thy spiritual strength. I am weak, and dark, and dead, shine on me. Thou hast fulness for me. So go to Christ, and draw upon every occasion virtue and life from Christ our head. This is to know what is meant by being transformed to Christ our head.
再用第三个步骤，当我们一旦处于恩典的状态时，让我们看看我们剩下的败坏。我们中最好的人会发现这会让我们追求基督。看看我们的世俗心态，我们的激情，我们的叛逆，我们的灵魂黑暗和死寂，然后去找基督。主啊，你指定基督成为我们的头，成为一个满溢的容器，让我们从他的恩典中得到恩典。他被“膏油的喜乐超过众同伴”，诗篇 45:7，但是为了他的同伴。我心思凡俗，他心思凡天。我充满叛逆，充满欲望；他一切都平静。上帝的形象在他身上完美无缺，他是注入恩典的头，既是影响力的头，也是卓越的头。他不仅高于我，而且他拥有我所需要的一切恩典。因此，去找基督。我需要你的天心，和你的温柔，和你的属灵力量的一部分。我软弱，黑暗，死寂，照亮我。你对我来说是满溢的。所以去找基督，在每个场合从我们的头基督那里汲取美德和生命。这就是知道被转化为我们的头基督是什么意思。

There are two conformities, beloved, exceeding comfortable to us, and we must meditate on both.
有两个符合，亲爱的，对我们来说非常舒适，我们必须思考这两个。

First, Christ's conformity to us. He was transfigured into our likeness. He became man in love to us; not only man, but in the form of a servant, base man. He took man's nature, and man's base condition, Phil. 2:8. Here is the ground of our comfort, that Christ took our form, he transfigured himself to our baseness; and shall not we labour to be transformed, to be like him, that out of love stooped so low to be like us? Let us but think of this, beloved! Our blessed Saviour took our nature on him pure and holy by his Spirit. He followed sin to death. He was conceived, and lived, and died without sin, to satisfy for sin; and now by his Spirit he cleanseth out sin. He pursued and chased out sin from his conception in all the passages of his life; so we should be like him. Drive away sin, get the Spirit, that our nature in us may be as it was in him: holy, and pure, and spiritual. Shall he be conformed to us, and shall not we be conform to him? Many such reasons and considerations there be to move us to be changed into the image of Christ.
首先，基督与我们的相似。他被变成了我们的样子。他出于对我们的爱而成为人；不仅仅是人，而是作为一个仆人的形式，卑贱的人。他接受了人的本性和卑贱的状态，腓立比书 2:8。这是我们安慰的基础，基督接受了我们的形象，他将自己变得卑贱，难道我们不应该努力去改变自己，变得像他一样，他出于爱而如此低下地变得像我们吗？让我们思考一下这个，亲爱的！我们的救主以他的圣灵纯洁而圣洁地接受了我们的本性。他追随罪恶直到死亡。他在没有罪恶的情况下受孕、生活和死亡，以赎罪；现在他通过他的圣灵洁净罪恶。他在他的一生中从受孕开始一直追求和驱逐罪恶；所以我们应该像他一样。驱逐罪恶，得到圣灵，使我们的本性能够像他一样：圣洁、纯洁和属灵。他要与我们相似，我们难道不应该与他相似吗？有许多这样的理由和考虑可以促使我们改变成为基督的形象。

Christ, in this work of changing, is all in all; for (1.) first of all, by Christ's death and satisfaction to divine justice, we have the Spirit of God that doth all; for the Spirit is the gift of God's love, next to Christ, the greatest. Now Christ having reconciled God, God being reconciled, gives the Spirit. Our sins being forgiven, the fruit of God's love is the Spirit. So we have the Spirit by the merit of Christ.
基督在这个转变的工作中是一切；因为（1.）首先，通过基督的死亡和对神的公义的满足，我们拥有了神的灵，这一切都是神的恩赐，仅次于基督。现在，基督已经使神与人和好，神与人和好后，赐下了圣灵。我们的罪得到赦免，这是神的爱的结果，而圣灵就是这种爱的果实。所以我们是凭借基督的功德得到了圣灵。

(2.) Again, we have it from Christ, as a head, derived* unto us. We have the Spirit for Christ and from Christ. Christ receives the Spirit first, and then he sends it into our hearts. So for Christ's sake, and from Christ as a head, we have the Spirit.
再次，我们从基督那里作为头领得到了这一点。我们有基督的灵，也是从基督那里得来的。基督首先接受了圣灵，然后将其送入我们的心中。所以，因着基督的缘故，也是从基督作为头领，我们拥有了圣灵。

(3.) Again, from Christ we have the pattern of all grace whatsoever, to which we are changed. The pattern of all grace is from Christ. He begins to us in every grace.
（3）再次，我们从基督那里得到了一切恩典的模式，我们因此而改变。一切恩典的模式都来自基督。他在每一种恩典中开始引领我们。

(4.) Again, in the fourth place, the reasons inducing are all from Christ. For we are not only changed by power, but by reason. There is the greatest reasons in the world to be a Christian, and to come out of the state of nature. When our understanding is enlightened to see the horrible state of nature, with the angry face of God with it, and then to have our eyes opened at the same time to see the glorious and gracious face of God in Jesus Christ, here is the greatest wisdom in the world to come out of that cursed state to a better. Now, the reasons of this change are fetched from Christ, that by knowing Christ we know by reflection the cursed state out of him, and to see the glorious benefits by Christ's redemption and glorification. These set before the eye of the soul, and then the heart wrought upon these by reasons. If Christ gave himself for me, shall not I give myself to Christ? Paul hath his heavenly logic, 'Christ died for us, that we might live to him,' 2 Tim. 2:11. So we have the merit of the Spirit from Christ, the derivation of the Spirit from Christ as a head, and the pattern of grace from Christ, and the inducing reasons all from Christ, in this changing to his image.
（4）再次，在第四个位置上，引导我们改变的原因都来自基督。因为我们不仅仅是被力量改变，还是被理性改变。成为基督徒，摆脱自然状态，世界上有最大的理由。当我们的理解被启蒙，看到了自然状态的可怕，以及上帝愤怒的面容，同时又睁开眼睛看到了耶稣基督中荣耀和恩慈的面容，这是世界上最伟大的智慧，从那可诅咒的状态走向更好的状态。现在，这种改变的原因是从基督那里得来的，通过认识基督，我们通过反思了解了从他那里走出的可诅咒状态，并看到了基督的救赎和荣耀带来的荣益。这些被放在灵魂的眼前，然后心灵受到这些理由的影响。如果基督为我舍己，难道我不应该将自己献给基督吗？保罗有他的天上逻辑，“我们若与基督同死，也必与他同活”，提摩太后书 2:11。 所以我们从基督那里得到了圣灵的恩赐，从基督作为头的圣灵的派生，从基督得到了恩典的模式，以及在这个变化中所有的诱因都来自基督的身上。

(5.) Again, in that Christ is the image to which we are changed, let us learn, if we would see anything excellent and comfortable in ourselves, see it in Christ first. There is nothing comfortable in man but it is in Christ first, as the first image, the first receiver of all, Christ Jesus himself. If we would see the love of God, see the love of God in Christ our head first, in him that is God's beloved; if we would see the gifts that God hath blessed us with spiritual blessings, but it is in Christ. We have it from our head first. If we would see God's favour, 'This is my beloved Son, in whom I am well pleased,' Mat. 3:17. I am well pleased in him, and in all his, that are one mystical body with him. If we would see comfortably our ill done away, our sins removed, see it in Christ abased, in Christ crucified, and made a curse. See them all wiped away in the cross of Christ. If we would see glory upon the removal of our sins, see it in Christ first. He is first risen, and therefore we shall rise. He is ascended, and sits in heavenly places, therefore we ascend and sit in heavenly places with him. All that we have or look to have comfortable in us, see it in the first pattern and platform in Christ. The reason is clear in Rom. 8:29. We are elected and predestinate 'to be comformed to the image of his Son.' We are predestinate to be conformed to Christ in all things, to be loved as he is, to be gracious as he is. To rise to be glorious, to be freed and justified afterward from all our sins, as he our surety was. We are ordained to be conformable to him every way. In a word, the flesh of Christ it was holy, it was a suffering flesh, and then a glorious flesh, now it is glorious. So our nature must be like this image. It must be sanctified flesh, by the same Spirit that sanctified the mass that he was made of in the womb. It must be suffering flesh, in conformity to him; for the flesh that he took was suffering flesh, and he had a kingdom of patience before he had a kingdom of glory. So we must go through a kingdom of patience to the kingdom of glory, and then upon conformity in holiness with Christ comes our conformity in glory. When we are content to be conformed to Christ in our suffering flesh, then we shall be conformed to Christ in our glorious flesh; for our flesh must be used as his was. It must be holy and patient and suffering, and then it shall be glorious. So in all things we must look to Christ first; he must have the pre-eminence.
（5）再次，基督是我们改变的形象，让我们学会，如果我们想在自己身上看到任何优秀和舒适的东西，首先要在基督身上看到。人类中没有任何舒适的东西，但在基督身上有，作为第一个形象，第一个接受者，基督耶稣自己。如果我们想看到上帝的爱，首先要在我们的头上基督身上看到上帝的爱，他是上帝所爱的；如果我们想看到上帝赐予我们属灵祝福的恩赐，那也是在基督里。我们首先从我们的头上得到它。如果我们想看到上帝的恩惠，“这是我的爱子，我所喜悦的”，太 3:17。我喜悦他，也喜悦与他成为一个神秘的身体的所有人。如果我们想舒适地看到我们的罪被除去，我们的罪被除去，就在基督受辱、基督被钉十字架、基督成为咒诅的地方看到。在基督的十字架上，我们看到所有的罪都被抹去。如果我们想在罪被除去后看到荣耀，首先要在基督身上看到。他首先复活，所以我们也会复活。他升天，坐在天上的地方，所以我们也升天，与他一同坐在天上的地方。 我们所拥有或期望拥有的一切舒适，都在基督里找到第一个模式和平台。原因在罗马书 8:29 中很清楚。我们被选中和预定“要成为他儿子的形象”。我们被预定在一切事物上与基督一致，像他一样被爱，像他一样有恩典。像他一样崇高，之后从我们所有的罪恶中得到解脱和称义，就像他作为我们的担保人一样。我们被命定在各个方面与他一致。总之，基督的肉体是圣洁的，是受苦的肉体，然后是荣耀的肉体，现在是荣耀的。所以我们的本性必须像这个形象一样。它必须是被同样使基督在母腹中所构成的质料所使圣洁的肉体。它必须是受苦的肉体，与他一致；因为他所承受的肉体是受苦的肉体，他在拥有荣耀的国度之前有一个忍耐的国度。所以我们必须经历一个忍耐的国度才能进入荣耀的国度，然后在与基督的圣洁一致之后，我们就会与他一致地荣耀。 当我们满足于在我们受苦的肉体中与基督一致时，我们将在我们荣耀的肉体中与基督一致；因为我们的肉体必须像他一样被使用。它必须是圣洁、忍耐和受苦的，然后它将是荣耀的。所以在一切事情上，我们必须首先看向基督；他必须占据首位。

Beloved, of all contemplations under heaven, there is no contemplation so sweet and powerful as to see God in Christ, and to see Christ first abased for us and ourselves abased in Christ, and crucified in Christ, and acquitted in Christ. And then raise our thoughts a little higher. See ourselves made by little and little glorious in Christ. See ourselves in him rising and ascending and sitting at the right hand of God in heavenly places. See ourselves, by a spirit of faith, in heaven already with Christ. What a glorious sight and contemplation is this! If we first look upon ourselves what we are, we are as branches cut off from the tree; as a river cut off from the spring, that dies presently. What is in us but we have it by derivation from Christ, who is the first, the spring of all grace, the sum of all the beams that shine upon us? We are as branches cut off. Therefore now to see Christ, and ourselves in Christ, this transforms us to be like his image. It is the sweetest contemplation that can be.
亲爱的，天下之中，没有比在基督里看见上帝更甜美、更有力量的思考。首先看见基督为我们而卑微，我们在基督里也卑微，与基督一同被钉在十字架上，又在基督里被宣告无罪。然后，稍稍提升我们的思想。看见我们在基督里逐渐得荣耀。看见我们在他里面升起、升天，并坐在上帝的右边，进入天上的居所。凭着信心的灵，看见我们已经与基督一同在天堂。这是多么荣耀的景象和思考！如果我们首先看看自己，我们就像被从树上割下的枝条，像被从泉源中切断的河流，立刻就会枯死。我们之中有什么不是从基督那里得来的呢？他是一切恩典的源头，是照耀我们的一切光辉的总和。我们就像被割下的枝条。因此，现在看见基督，并在基督里看见自己，这使我们变得像他的形象。这是最甜美的思考。

We see this change is wrought by beholding. The beholding of the glory of God in the gospel, it is a powerful beholding; for, saith he, 'we are changed, by beholding,' to the image of Christ. Sight works upon the imaginations in brute creatures; as Laban's sheep, when they saw the parti-coloured rods, it wrought upon their imaginations, and they had lambs suitable.* Will sight work upon imagination, and imagination work a real change in nature? And shall not the glorious sight of God's mercy and love in Christ work a change in our soul? Is not the eye of faith more strong to alter and change than imagination natural? Certainly the eye of faith, apprehending God's love and mercy in Christ, it hath a power to change. The gospel itself, together with the Spirit, hath a power to change. We partake by it of the divine nature.
我们看到这种变化是通过观察而产生的。观察福音中上帝的荣耀，这是一种强大的观察；因为他说，“我们通过观察而改变，成为基督的形象。”视觉对于动物的想象力起作用；就像拉班的羊，当它们看到有花色的杖时，它们的想象力受到了影响，它们生下了相应的小羊。视觉会对想象力产生影响，想象力会对本性产生真正的改变吗？难道上帝在基督里的慈爱和怜悯的荣耀的景象不会改变我们的灵魂吗？信心的眼睛难道不比自然的想象力更强大，更有改变的力量吗？确实，通过理解上帝在基督里的爱和怜悯，信心的眼睛有能力改变。福音本身连同圣灵，有能力改变。我们通过它分享神圣的本性。

This glass of the gospel hath an excellency and an eminency above all other glasses. It is a glass that changeth us. When we see ourselves and our corruptions in the glass of the law, there we see ourselves dead. The law finds us dead, and leaves us dead. It cannot give us any life. But when we look into the gospel and see the glory of God, the mercy of God, the gracious promises of the gospel, we are changed into the likeness of Christ whom we see in the gospel. It is an excellent glass, therefore, that hath a transforming power to make beautiful. Such a glass would be much prized in this proud world; such a glass is the gospel.
这杯福音的玻璃在所有其他玻璃之上具有卓越和卓越的优势。它是一种改变我们的玻璃。当我们在律法的玻璃中看到自己和我们的败坏时，我们在那里看到自己已经死了。律法发现我们已经死了，并且让我们保持死亡。它不能给我们任何生命。但是当我们看着福音，看到上帝的荣耀，上帝的怜悯，福音的恩典应许时，我们就会变成福音中所见的基督的样子。因此，这是一种具有改变力量使人美丽的优秀玻璃。在这个骄傲的世界中，这样的玻璃会非常受人珍视；福音就是这样的玻璃。

Therefore let us be in love with this glass above all other glasses whatsoever. Nothing can change us but the gospel. The gospel hath a changing power, as you have it Isa. 11:6, seq.: there the lion shall feed with the lamb,' &c. 'For the whole earth shall be full of the knowledge of the Lord,' ver. 9. The knowledge of Christ Jesus is a changing knowledge, that changeth a man even from an untractable, fierce creature, to be tractable, sweet, and familiar. So that the knowledge of God in Jesus Christ, you see, it is a transforming knowledge, and changeth us into the image of Christ, to the likeness of Christ.
因此，让我们对这个杯子比其他任何杯子都更加热爱。没有什么能改变我们，只有福音能改变我们。福音有着改变的力量，就像以赛亚书 11:6 所说的那样：“狮子必与羔羊同居”，“全地必满知识耶和华”，第 9 节。耶稣基督的知识是一种改变的知识，它能将一个难以驾驭、凶猛的人变得温顺、甜美和亲近。所以，你看，对上帝在耶稣基督里的认识是一种转化的知识，它将我们改变成基督的形象，成为基督的样式。

Especially upon this ground, that when we look upon Christ, and God in Christ, we see ourselves there in the love of Christ, and in the love of God; and thereupon we are moved to be changed to Christ, not by seeing Christ alone, or by seeing God in Christ alone, but by seeing God's love in Christ to us, and Christ's love to us. For the Spirit of faith, which is given together with the gospel, it sees Christ giving himself for me, and sees God the Father's love in† me in Christ, and giving me to Christ. When the Spirit of faith with this appropriation seeth God, mine in Christ, and seeth Christ mine, and sees myself in the love of God, and in the love of Christ, hereupon the soul is stirred up from a holy desire to be like Christ Jesus, that loved me so much, and to be conformable to God all I can. For if the person be great and glorious, and our friend too, there is a natural desire to be like such, to imitate them, and express them all we can. Now when we see ourselves in the love of God and Christ, out of the nature of the thing itself, it will stir us up to be like so sweet, and gracious, and loving a Saviour.
特别是基于这个理由，当我们看着基督，看着基督里的上帝时，我们在基督的爱中看到了自己，也在上帝的爱中看到了自己；因此，我们被感动着要变得像基督一样，不仅仅是看到基督，或者仅仅是看到上帝在基督里，而是看到上帝在基督里对我们的爱，以及基督对我们的爱。因为有了福音一同赐给我们的信心之灵，它看到基督为我舍己，看到上帝父在基督里对我爱的†，并将我赐给基督。当有了这种归属感的信心之灵看到上帝在基督里是我的，看到基督是我的，并看到自己在上帝的爱和基督的爱中，灵魂就会因为一个神圣的愿望而被激发起来，希望能像那么爱我、那么亲切、那么慈爱的救主基督耶稣一样。因为如果一个人伟大而荣耀，并且还是我们的朋友，那么自然会有一种渴望去像他们一样，模仿他们，尽可能地表达他们。现在当我们看到自己在上帝和基督的爱中时，从事物本身的性质来看，它会激励我们去变得像这样甜美、亲切、慈爱的救主。

There are three sights that hath a wondrous efficacy, and they go together.
有三个景象具有神奇的功效，它们是相互关联的。

God sees us in Christ, and therefore loves us as we are in Christ.
上帝在基督里看到我们，因此爱我们就像我们在基督里一样。

Christ sees us in the love of his Father, and therefore loves us as he sees us in his Father's love.
基督在他父亲的爱中看到我们，因此他爱我们，就像他在他父亲的爱中看到我们一样。

Three comfortable sights seen in the glass of the gospel
福音书中玻璃中看到的三个舒适景象

We see ourselves in Christ, and see the love of God to us in Christ.
我们在基督里看到自己，并在基督里看到上帝对我们的爱。

These three sights are the foundation of all comfort. God gives us to Christ, and sees us as given to him in his election. Christ sees us as given of the Father, as you have it John 17:12; and loves us as we are loved of the Father, and then sees us as his own members. And we by a Spirit of faith see Christ, and see ourselves in Christ, and given to Christ by the Father. Hereupon comes a desire of imitation and expression of Jesus Christ. When we see ourselves in Christ God looks upon us in Christ, and we look upon ourselves in Christ; and when we look upon the mercy of God in Christ, it kindleth love, and love kindleth love, as fire kindleth fire. Fire hath that quality, that it turns all to itself. Now the meditation of the glorious love of God in Christ it works love, and love is an affection of changing; love transforms as fire doth. The love of God warms us, and we are fit for all impressions, as things that are warm. Iron is a dull and heavy thing, yet when it is warm it is bright and pliable, and hath as much as may be of the nature of fire imprinted upon it. So our dead, and dull, and inflexible, and unyielding souls become malleable and flexible by the love of Christ shining upon them. His love transforms them and kindles them. So here is the way how the glory of God's love in Christ transforms us, because the discovery of the bowels of mercy in God towards us kindles love to him; and that being kindled it works likeness, for love to greatness transforms us. It works a desire to be like those that are great. Where there is dependence there is a desire to be like, even among men. Much more considering that God so loves our nature in Christ, and that our nature is so full of grace in Christ as it is, the love of God in Christ, that hath done so much for us, it breeds a desire to be like Christ in our disposition, all we can.
这三个景象是所有舒适的基础。上帝将我们赐给基督，并在他的选民中看待我们。基督将我们看作是父亲所赐予的，正如约翰福音 17:12 所说；他爱我们，就像父亲爱我们一样，并将我们看作是他自己的肢体。而我们通过信心的灵看见基督，看见自己在基督里，并由父亲赐给基督。因此，我们渴望模仿和表达耶稣基督。当我们在基督里看见自己时，上帝也在基督里看待我们，我们也在基督里看待自己；当我们看见上帝在基督里的怜悯时，它点燃了爱，而爱又点燃了爱，就像火点燃火一样。火有这样的特性，它将一切都转化为自己。现在，对上帝在基督里荣耀的爱的沉思会产生爱，而爱是一种变化的情感；爱像火一样改变。上帝的爱温暖我们，我们适合接受一切印象，就像温暖的物体一样。铁是一种沉闷而沉重的东西，但当它变暖时，它变得明亮和柔软，并且具有尽可能多的火的性质。 所以，我们死气沉沉、呆板、不屈不挠的灵魂在基督的爱照耀下变得可塑和灵活。他的爱改变并点燃我们的灵魂。这就是上帝在基督里的爱的荣耀如何改变我们的方式，因为发现上帝对我们的怜悯之心点燃了对他的爱；而这种爱一旦点燃，就会产生相似之处，因为对伟大的爱会改变我们。它会产生渴望像伟人一样的愿望。在人类之间，有依赖就有渴望变得相似。更何况上帝如此爱我们在基督里的本性，我们的本性在基督里充满了恩典，上帝在基督里为我们所做的如此之多，这引发了我们渴望在我们的性情中像基督一样的愿望，尽我们所能。

By looking to the glory of God in Christ we see Christ as our husband, and that breeds a disposition in us to have the affections of a spouse. We see Christ as our head, and that breeds a disposition in us to be members like him.
通过在基督里寻求上帝的荣耀，我们将基督视为我们的丈夫，这使我们产生了像配偶一样的情感。我们将基督视为我们的头，这使我们产生了像他一样成为会员的倾向。

Quest. How shall we know then that we see God in Christ, and the glory of God in the gospel comfortably?
我们如何才能知道我们在基督里看见上帝，以及在福音中看见上帝的荣耀是令人舒适的呢？

Ans. Hath this sight a transforming power in thee, to the image of Christ, to make thee like him? If it have not a transforming power, it is a barren, empty contemplation, that hath no efficacy or comfort at all. So far as the sight of God's love in Christ breeds conformity to Christ, so far it is gracious and comfortable. See therefore whether thou art transformed to the image of Christ. If there be not a change, there is no beholding of Christ to speak of. No man ever sees the mercy of God in Christ by the eye of faith, but he is changed.
这个视觉对你有没有一种使你变得像基督的力量？如果它没有转化的力量，那么它就是一种贫瘠、空洞的思考，没有任何效力或安慰。只要在基督的爱中看到的使人与基督相符，那么它就是恩典和安慰的。所以看看你是否被转化成基督的形象。如果没有变化，那就谈不上看见基督。没有人通过信心的眼睛看到上帝在基督里的怜悯而不改变。

For, beloved, as there must be a change, so it is in this order, from beholding the mercy of God in Christ. For can you imagine that any soul can see itself in the glass of God's love in Jesus Christ, that it should see in the gospel Christ, and in him God reconciled unto him in particular, but that soul, out of the apprehension of God's love in Christ, will love God again, and be altered and changed? It is impossible such a sight therefore, whereby we see ourselves in this glass, as when we look in a glass, and see our own image, we see our own selves in Christ, and the love of God.* Such a sight altereth and changeth alway. It works love, and love is the worker of imitation; for what doth make one labour to express another in their disposition, carriage, and conversation? Oh it is love, as children imitate their parents. Love is full of invention, and of this kind of invention, that it studies to please the person loved, as much as it can every way. Hereupon we come to be desirous to be like Christ, because we see the glory of God's mercy shining in Christ.
因为，亲爱的，必须有一个改变，这个改变是按照这个顺序进行的，从在基督里看到上帝的怜悯开始。因为你能想象到，任何一个灵魂都能在上帝的爱中看到自己，看到福音中的基督，看到上帝在他身上与他和解，但是这个灵魂，因为对基督中上帝的爱的理解，会再次爱上帝，并且改变和转变吗？这是不可能的，因此，当我们在这个镜子中看到自己的时候，我们看到自己在基督里，看到上帝的爱。这样的视觉总是改变和转变。它产生爱，而爱是模仿的动力；因为是什么让一个人努力在他们的性格、举止和交往中表达另一个人呢？哦，那就是爱，就像孩子们模仿他们的父母一样。爱充满了创造力，而且是这种创造力，它努力去取悦所爱的人，尽可能地在各个方面。因此，我们渴望像基督一样，因为我们看到上帝的怜悯的荣耀在基督里闪耀。

The adversaries of the grace of God they fall foul upon us, because we preach justification by the free mercy and love of God in Christ. Oh, say they, this is to dead the spirits of men, that they have no care of good works.
神的恩典的敌人们对我们进行攻击，因为我们传讲的是基督中神的自由怜悯和爱所带来的称义。哦，他们说，这样做会使人们的灵魂死亡，他们对善行毫不关心。

Beloved, can there be any greater incentive and motive in the world to sanctification, to express Christ and to study Christ, than to consider what favour and mercy we have in Christ? how we are justified and freed by him, by the glorious mercy of God in Christ? There cannot be a greater. Therefore we see here they depend one upon another. By seeing in the glass of the gospel the glory of God, we are transformed from glory to glory. An excellent glass the gospel is: by seeing God's love in it we are changed. The law is a glass too, but such a glass as St James speaks of, that when a man looks into it, and sees his duty, he goes away, and forgets all, 1:23. The law discovers our sin and misery. Indeed, it is a true glass. If we look there, we shall see the true picture of old Adam and of corruption; but it is such a glass as works nothing upon us. But when this glass is held out by the ministers of the word, whose office it is to hold the glass to people, when they see the love of God in Christ, this is a changing, transforming glass, to make them that were deformed and disfigured before, that bore upon them the image of Satan before, now to be transformed to be like Christ, by whom they must be saved. Is there any study in the world, therefore, more excellent than that of the gospel, and of the mercy of God in Christ, that transforms and changes men from one degree of grace to another, as it follows in the text.
亲爱的，世界上有什么比思考我们在基督里所拥有的恩典和怜悯更能激励我们圣洁、表达基督和研究基督的动力呢？我们如何因着上帝在基督里的荣耀怜悯而被称义和释放？没有比这更大的动力了。因此，我们在这里看到它们相互依赖。通过在福音的镜子中看到上帝的荣耀，我们从荣耀转变为荣耀。福音是一面出色的镜子：通过在其中看到上帝的爱，我们会改变。律法也是一面镜子，但正如雅各书所说的那样，当一个人看着它，看到自己的责任后，他就离开了，忘记了一切（1:23）。律法揭示了我们的罪恶和痛苦。确实，它是一面真实的镜子。如果我们在那里看，我们将看到旧亚当和腐败的真实画面；但它是一面对我们没有任何作用的镜子。 但是当这个杯子被传道人们伸出来时，他们的职责是将这个杯子递给人们，当他们看到上帝在基督里的爱时，这是一个改变、转化的杯子，使那些以前变形和丑陋的人，以前背负着撒旦的形象的人，现在被转化成像基督一样，必须通过基督来得救。因此，世界上有比福音更优秀的学问吗？有比基督里上帝的怜悯更优秀的学问吗？它能将人们从一个恩典的程度转化到另一个程度，正如在文中所述。

Therefore, those that find themselves to be the 'old men' still, that have lived in corrupt courses, and do so still, let them not think to have any benefit by the gospel. They deceive themselves. They never knew God. For he that saith he hath communion with God, and walks in darkness, he is a liar, 1 John 4:20. St John gives him the lie, for God is light. How can a man see himself in the love of God, and remain in a dark state opposite to love? Will it not alter a man? It will not suffer him to live in sins against conscience. Let no man that doth so, think he hath benefit by Christ. That knowledge is but a notional knowledge, a speculation, a swimming knowledge: it is not a spiritual knowledge; because wheresoever the knowledge of God in Christ is to purpose, there is a change and conversion of the whole man. There is a new judgment and new affections. The bent and bias of them is another way than they were before. There is a change which is called a turning in the Scripture.* Those things that were before them before, are now behind them; and those things that were behind them, are now before them. Whereas they turned their back upon God and good things, now they turn their faces, they look God-ward and heaven-ward, and to a better condition; for this change is nothing else but conversion. Therefore a man may say as he said, 'I am not I.' Those that have seen Christ, it makes them differ from themselves; this sight works a change.
因此，那些仍然认为自己是“老人”的人，他们过去生活在腐败的道路上，现在仍然如此，他们不要指望从福音中得到任何好处。他们欺骗了自己。他们从未认识上帝。因为那说自己与上帝有交通，并在黑暗中行走的人，他是个说谎者，约翰一书 4:20。圣约翰给了他一个谎言，因为上帝是光。一个人怎么能在上帝的爱中看到自己，并保持在与爱相对立的黑暗状态中呢？这难道不会改变一个人吗？它不会让他在违背良心的罪恶中生活。让那样做的人不要认为他们从基督那里得到了好处。那种知识只是一种概念性的知识，一种理论，一种浮游的知识：它不是一种属灵的知识；因为无论上帝在基督里的知识在哪里，都会有整个人的改变和转变。有一个新的判断和新的感情。它们的倾向和偏见与以前不同。这是一种被称为转变的改变。圣经中那些以前在他们面前的事情，现在在他们身后；而那些以前在他们身后的事情，现在在他们面前。 他们曾经背离上帝和美好的事物，现在他们转过身来，他们朝向上帝和天堂，朝向更好的境地；因为这种改变不过是转变。因此，一个人可以像他说的那样说，“我不再是我。”那些见过基督的人，与他们自己不同；这种目光带来了改变。

If there were not a change, it would make God forsworn; as it is Luke 1:13, seq., in Zacharias's song, 'He hath sworn that, being delivered out of the hands of our enemies, we should serve him without fear, in holiness and righteousness, all the days of our lives.' If any man, therefore, say he is delivered from his enemies, that he thinks he shall not be damned and go to hell, and yet doth not live in holiness and righteousness, he makes God's oath frustrate, for God's oath joins both together: 'He hath sworn that, being delivered out of the hands of our enemies, we should serve him without fear;' without slavish fear, but with a fear of reverence: 'in holiness and righteousnes all the days of our life.' Whosoever, therefore, are in a state of deliverance, have grace granted them whereby they may serve God in holiness and righteousness all the days of their life; they are changed into the same image,
如果没有改变，那就会使上帝发誓失信；正如路加福音 1:13 所说，在撒迦利亚的歌中，他发誓说：“我们从敌人手中得救，可以毫无畏惧地以圣洁和公义事奉他，一生一世。”因此，如果有人说他已经从敌人手中得救，认为自己不会被定罪并下地狱，但却不过圣洁和公义的生活，那么他就使上帝的誓言落空了，因为上帝的誓言将两者结合在一起：“我们从敌人手中得救，可以毫无畏惧地事奉他。”不是奴仆般的恐惧，而是敬畏的恐惧：“一生一世以圣洁和公义事奉他。”因此，凡是处于得救状态的人，都蒙受了恩典，可以以圣洁和公义事奉上帝一生一世；他们被改变成同样的形象。

'From glory to glory.'
从荣耀到荣耀。

By glory is meant especially grace here, and that which accompanies the grace of God, the favour of God. When we are persuaded of it by the Spirit, by which grace is wrought in us, upon grace in us there follows peace, and joy, and comfort, and many such things which the Scripture accounts to be glory.
荣耀在这里特指恩典，以及伴随着上帝的恩典，上帝的恩惠。当我们被圣灵说服时，恩典在我们身上发生作用，随之而来的是平安、喜乐、安慰等许多经文所称之为荣耀的事物。

Four degrees of the glory of a Christian
基督徒的荣耀有四个层次

We say there are four degrees of the glory of a Christian.
我们说基督徒的荣耀有四个层次。

First, initial glory, in his first conversion, and thereupon, the knowledge of his deliverance from that cursed and damnable state that he is in; the knowledge, likewise, of his title to life everlasting. He comes to have friendship with God; he comes to have his nature renewed, that he may be friends with God. There must be an assimilation by the Spirit, like God, in a holy disposition. Now, upon the favour of God we come to be friends with God, and to have our natures altered; and hereupon comes those glorious qualifications, as peace, and joy, and consolation in all conditions, and liberty, and boldness to the throne of grace. This is glory, beloved! Is it not a glory to be friends with God, and to have God deal with us as friends? to reveal his secrets to us of his love and grace in Christ? to discover the hidden mysteries of his love to us, that was hid from the beginning of the world? We never know it till our effectual calling, till our first conversion, for God to be friends with us all our lives: Abraham was the friend of God. And then to have our nature renewed, to have our shame laid aside. Indeed, sin makes us shameful. It is the dishonour and abasement of the soul. The very change of our nature to be such as God may delight in, this is glory. The image of God is glory. Therefore in Rom. 3:23, et alibi, it is said we are stripped and 'deprived of the glory of God' since the fall, that is, of the image of God, by Adam's sin, whereby we resembled God in holiness; so grace whereby we resemble God is the image and likeness of God, and that is the glory of man. If one should ask, What is the best glory of a man? that intrinsecal glory that characteriseth a man indeed? It is the stamp of Christ upon him, the image of the second Adam, in his soul to be like him.
首先，最初的荣耀，在他的首次转变中，以及由此而来的他从那可恶和可诅咒的状态中得救的认知；同样，他对永生的权利的认知。他开始与上帝交友；他的本性得到更新，以便与上帝成为朋友。必须通过圣灵的同化，像上帝一样，具有圣洁的性情。现在，通过上帝的恩典，我们与上帝成为朋友，并且我们的本性得到改变；由此而来的是那些荣耀的品质，如平安、喜乐、在各种情况下的安慰、自由以及对恩典宝座的大胆。这是荣耀，亲爱的！与上帝交友，让上帝以朋友的方式对待我们，这难道不是一种荣耀吗？向我们启示他在基督里的爱和恩典的秘密？揭示他对我们的隐藏的爱的奥秘，这是从世界开始就隐藏着的？我们直到我们的有效呼召，直到我们的首次转变，才会知道这一点：上帝与我们一生为友；亚伯拉罕是上帝的朋友。然后，我们的本性得到更新，我们的羞耻被抛弃。确实，罪使我们感到羞耻。它是灵魂的耻辱和卑贱。 我们的本性发生的变化，使之成为上帝所喜悦的样子，这就是荣耀。上帝的形象就是荣耀。因此，在罗马书 3:23 等处，我们被说成是被剥夺了上帝的荣耀，也就是上帝的形象，因为亚当的罪过，我们失去了与上帝一样的圣洁。因此，使我们与上帝相似的恩典就是上帝的形象和样式，也就是人的荣耀。如果有人问，一个人最好的荣耀是什么？那个真正表征一个人的内在荣耀是什么？那就是基督在他身上的印记，第二个亚当的形象，在他的灵魂中与他相似。

And hereupon those glorious qualifications that follow upon it, glorious peace, and glorious joy; glorious and unspeakable comfort, above all discomforts whatsoever; as indeed the comforts of religion are comforts triumphing and prevailing above all discomforts. There are no comforts but those in religion, that are above the discomforts we meet with in this world. For what can be set against the wrath of God, against hell and damnation, but the comforts of the gospel? Now when a man is in the state of grace, and hath these glorious things following him, sweet and glorious peace that passeth understanding, that all the world, and all the devils in hell cannot shake, and joy in the Holy Ghost, and comforts above all discomforts whatsoever: and then glorious liberty he hath to come into the presence of God upon all occasions, being a friend of God—are not these things glorious, beloved? And these belong to every Christian.
并且随之而来的是那些辉煌的品质，辉煌的和平和辉煌的喜乐；辉煌而无法言喻的安慰，超越一切不适；事实上，宗教的安慰是战胜一切不适的安慰。只有宗教中的安慰才能超越我们在这个世界上遇到的不适。因为除了福音的安慰，还有什么能抵挡上帝的愤怒、地狱和永世的刑罚呢？当一个人处于恩典的状态，并且拥有这些辉煌的东西，超越理解的甜蜜而辉煌的和平，世界上所有的人和地狱中的所有魔鬼都无法动摇，以及在圣灵中的喜乐和超越一切不适的安慰：然后他拥有进入上帝面前的辉煌自由，成为上帝的朋友-亲爱的，这些事情难道不是辉煌的吗？这些属于每一个基督徒。

Second, Now as a Christian grows in assurance of his salvation and further friendship with God, and further peace and joy and comfort, there is a further degree of glory. The growth of grace is glory. Therefore in 2 Pet. 1:5, seq., he follows the point at large. When we add grace to grace, he saith it gives a further entrance into the kingdom of God: for the kingdom of God is begun in grace here; and the further we grow in grace, the more we enter into the kingdom of grace; and the further we enter into that, the nearer we are to the kingdom of glory.
其次，当一个基督徒在确信自己的救恩、与上帝的友谊、以及平安、喜乐和安慰方面不断增长时，就会有更高的荣耀。恩典的增长就是荣耀。因此，在彼得后书 1:5 中，他详细阐述了这一点。他说，当我们将恩典加添到恩典时，它会给我们进入上帝的国度提供更进一步的机会：因为上帝的国度在这里开始于恩典；我们在恩典中不断增长，我们就越进入恩典的国度；我们越进入那个国度，我们就离荣耀的国度越近。

Third, The next degree of glory is when the soul enjoys the presence of God in heaven.
第三，下一个荣耀的层次是灵魂在天堂中享受上帝的同在。

Fourth, Then the upshot and conclusion, the closure and consummation of all, at the day of judgment, when body and soul shall be united again. Then is perfect glory. Here it is insinuated, when he saith we are changed from glory to glory, that is, from grace to grace, till all end in glory, which is the perfection of all in heaven, when body and soul shall be both glorious, 'from glory to glory.'
第四，然后是结果和结论，所有的结束和完成，在审判的那一天，当身体和灵魂再次合一。那时是完美的荣耀。在这里，当他说我们从荣耀变成荣耀时，暗示着从恩典到恩典的转变，直到最终在荣耀中结束，这是天堂中一切的完美，当身体和灵魂都将变得荣耀万分，'从荣耀到荣耀'。

In this is considerable, first, that grace is glory: and then, that grace being glory, is growing in a continual course till it come to perfection. We grow 'from glory to glory,' from one degree of grace to another.
在这里，首先要考虑的是，恩典就是荣耀；然后，恩典就是荣耀，它在不断的过程中不断增长，直到达到完美。我们从一个荣耀到另一个荣耀，从一个恩典的程度到另一个恩典的程度。

[1.] Grace whereby we resemble Christ is glory, and indeed so it is, for the image and likeness of God is our glory. What was Adam's glory but his likeness to God? He was created in God's image. And what is our glory? To be like Christ. Therefore grace is our glory.
恩典使我们像基督一样，这就是荣耀，确实如此，因为神的形象和相似是我们的荣耀。亚当的荣耀不就是他像神一样吗？他是按照神的形象被创造的。那么我们的荣耀是什么？就是像基督一样。因此，恩典就是我们的荣耀。

[2.] Man's perfection is his glory. But the renewing of God's image in grace is man's perfection. Therefore it is his glory.
人的完美是他的荣耀。但是在恩典中，上帝形象的更新是人的完美。因此，这是他的荣耀。

[3.] That which makes a man terrible to all opposites whatsoever is glory. But grace makes a man terrible to the devil and to wicked men. Both grace in one man, and grace in the church; for the church is 'terrible, like an army with banners,' Cant. 6:4. When the ordinances of God are set up in glory, and there is glorious obedience to them in the church, it is terrible to the enemies as an army with banners; for there is a lustre and glory in all that is God's, both in the persons of believers, and likewise in the ordinances of God. Grace is glorious. As the wise man saith, 'Wisdom makes a man's face to shine,' Eccles. 8:1. Is not wisdom a glorious thing: to see a wise understanding man able to guide himself and others? It puts a beauty upon a man, to be a wise and understanding man. Humility makes a man glorious; for it makes God put glory upon a man, when a man is glorious, and understands it not. As Moses when his face shined, he knew not that it shined himself. Many humble men are glorious and think not so. They are glorious, and they shine, though they see it not.
[3.] 使一个人对任何对立面都可怕的是荣耀。但是恩典使一个人对魔鬼和邪恶的人可怕。恩典存在于一个人身上，也存在于教会中；因为教会是“可怕的，像带旗帜的军队”，雅歌 6:4。当上帝的教令在荣耀中建立起来，并且教会对它们顺从荣耀，对敌人来说就像带旗帜的军队一样可怕；因为在所有属于上帝的事物中，无论是信徒的人，还是上帝的教令，都有光彩和荣耀。恩典是荣耀的。正如智者所说，“智慧使人的脸发光”，传道书 8:1。智慧不是一件荣耀的事情吗：看到一个有智慧和理解力的人能够自己和别人指引吗？成为一个有智慧和理解力的人给人一种美丽的感觉。谦卑使人荣耀；因为当一个人荣耀时，他不明白，上帝会给他荣耀。就像摩西的脸发光，他自己并不知道。许多谦卑的人是荣耀的，但他们自己并不这样认为。他们是荣耀的，他们发光，尽管他们自己没有意识到。

Is it not a glorious thing to be taken out of ourselves, to deny ourselves, to offer a holy violence to ourselves, and to our corruptions? Is not this a glorious thing, when others lie grovelling like slaves under their corruptions, to stand unmoveable in all the changes of the world, and in all intercourse of troubles to stand as a rock in the midst of all, unmoveable, founded upon the love of God in Christ, and the hope of glory after? Not to be shaken with the wind of temptations from his standing, at least not to be shook off his standing: this is glorious, to have a constant spirit.
被带离自我，否定自我，对自我和腐败进行神圣的暴力，这难道不是一件光荣的事吗？当其他人像奴隶一样陷入腐败中时，能够在世界的变化中保持不动，在所有困扰中像一块岩石一样屹立不倒，坚定不移地建立在上帝在基督里的爱和荣耀的希望之上，不被诱惑的风摇动，至少不被摇动脱离立场，这是光荣的，拥有一颗坚定的心灵。

Is it not glorious to have admittance boldly by grace; to go into the presence of God at all times; to be prevailer with God? Faith overcomes not only the world, but God himself. It binds him with his own promise. Is not faith a glorious grace, that triumphs over the great God himself, binding him with his own word and promise?
有没有一种荣耀，凭借恩典大胆地获得进入；随时进入上帝的面前；成为上帝的胜利者？信仰不仅能征服世界，还能征服上帝自己。它用上帝的应许将他捆绑。信仰难道不是一种荣耀的恩典吗？它战胜了伟大的上帝自己，用他自己的话语和应许将他捆绑。

Is not love a glorious grace, that melts one into the likeness of Christ? Beloved, get love. It is the only artificial worker of imitation. It melts us into the likeness of Christ. It constrains, it hath a kind of holy violence in it. No water can quench it. We shall glory in sufferings for that we love. Nothing can quench that holy fire that is kindled from heaven. It is a glorious grace.
爱不是一种荣耀的恩典吗？它能将人融化成基督的样子。亲爱的，去追求爱吧。它是唯一能模仿的人造工具。它能将我们融化成基督的样子。它能约束我们，它有一种神圣的暴力。没有水能扑灭它。我们会因为爱而在苦难中得荣耀。没有什么能扑灭那从天堂点燃的神圣之火。这是一种荣耀的恩典。

Hope, what doth it? When it casts anchor in heaven, it keeps us in all the waves. It purgeth our natures to be like the thing hoped for. There is no grace but it is glorious. So that grace is glory. The image of God is glory. It makes a man glorious. It makes him shine.
希望有何作用？当它在天堂抛锚时，它使我们在所有的波浪中保持稳定。它净化我们的本性，使其变得像所期望的事物。没有什么恩典不是荣耀的。因此，恩典就是荣耀。上帝的形象就是荣耀。它使人变得荣耀。它使他发光。

Beloved, do but represent to your thoughts such a one as Joseph, of a sweet, wise, and loving spirit. It is an excellent state to see a man in his place in the commonwealth. What a glorious sight is it to see a Joseph, a Nehemiah, to see a man like Paul, all on fire for the glory of God and the good of the church! The care of all the churches lay upon him. The conceit* of a man shining in grace, what a glorious representation in our thoughts is it!
亲爱的，只需将你的思绪描绘成像约瑟夫那样，拥有甜美、智慧和爱心的精神。看到一个人在国家中扮演自己的角色是一种卓越的状态。看到一个像约瑟夫、尼希米那样的人，看到一个像保罗那样，为了上帝的荣耀和教会的福祉而燃烧的人，这是多么壮观的景象啊！他承担着所有教会的关怀。一个人在恩典中闪耀的想法，在我们的思绪中是多么壮丽的呈现啊！

And so in men now living. When we see wisdom and love tending to the common good; when we see a spirit of mortification, when we see a spirit of love, that is not for itself but for other men, a spirit of love above self-love, all for the good of others, as Christ 'went about doing good,' Acts 10:38, it makes them so lovely and glorious, as that no object in the world is so glorious, as to see a man in whom the image of Christ is; it puts a glory upon him.
所以在现在的人中。当我们看到智慧和爱心致力于共同利益时；当我们看到一种克己的精神，当我们看到一种不是为自己而是为他人的爱的精神，一种超越自我爱的爱的精神，全心全意为他人的利益着想，正如基督“行善事”（使徒行传 10:38）一样，这使他们变得如此可爱和荣耀，以至于世界上没有任何物体比得上看到一个具有基督形象的人；这给他带来了荣耀。

Besides, it puts an inward glory upon a man, when it makes him rejoice: 'The Spirit of glory rests upon him,' Isa. 61:1. Nay, in imprisonments and abasements, take a good man in any condition, he is glorious. His carriage is glorious. You shall not see flesh and blood, no revengeful humour. When flesh and blood is subdued, and nothing appears in a man but the image of Christ, he is a glorious creature in the greatest abasement that can be. When Paul was in the stocks, what a glorious condition was he in! When he sung at midnight, when the Spirit of glory was upon him! To see the martyrs suffer without revenge, to pray for their enemies, that they had a spirit that conquered all wrongs and fear of death, and displeasure of men; a triumphant spirit above all things below, to raise them above encouragements and discouragements, what a glorious thing was this! To see a man in his right principles, with the image of God upon him, he sees all things below, beneath him. This is glorious, to see a man that overcomes the world, that cares no more for the offers of preferment on the right hand, or for threatenings on the other hand. All is nothing to him. He breaks it as Samson did his cords. To see such a victorious spirit, is not this glorious! To see a glorious soul, that is above all earthly things whatsoever, that tramples the world under foot, as the 'woman clothed with the sun' treads the 'moon under her foot,' Rev. 12:1. The church clothed with Christ, who is the glory of the church, tramples all earthly things under feet. Grace is victorious and conquering, prevailing over those corruptions that prevail over ordinary men. A Christian as David, when he had Saul in the cave, overcomes himself, 1 Sam. 24:4, seq. It is an argument of a great deal of strength of grace. Christ overcame himself on the cross. He prayed for his enemies. So when the nature of man is so subject to the power of grace, that though there be rebellions in us, as there will be, while we are in this world, yet they cannot overpower the principle of grace. All this while a man is a glorious Christian, because he is not subject to the common humours and infirmities and weaknesses of men. Therefore that makes a Christian glorious, when he brings every thought and affection, and every corruption, as much as may be, to the subjection of the Spirit of glory, to the Spirit of Christ in him. Though old Adam stir in him, yet he brings him down, that he doth not discover himself to the scandal of the gospel and profession, and to the weakening of the love of good things in the hearts of others. It shall not break out. He subjects these rising thoughts. Here grace is glorious.
此外，当一个人因为喜悦而感到内心荣耀时，它也会给他带来内在的荣耀：“荣耀的灵降临在他身上”，以赛亚书 61:1。不仅如此，在囚禁和卑贱中，无论处于任何境况的好人都是荣耀的。他的举止是荣耀的。你看不到血肉之躯，也看不到报复的情绪。当血肉之躯被征服，一个人身上只显现出基督的形象时，他是一个在最大的卑贱中光荣的存在。当保罗被囚禁时，他处于何等荣耀的状态啊！当他在午夜唱歌时，当荣耀的灵降临在他身上！看到殉道者无怨无仇地受苦，为他们的敌人祈祷，他们拥有一种征服一切冤屈、对死亡和人的不悦的精神；一种超越一切事物的得胜的精神，使他们超越了鼓励和挫折，这是多么荣耀的事情啊！看到一个人在正确的原则下，带着上帝的形象，他看到一切都在他之下。这是荣耀的，看到一个战胜世界的人，对于右手的晋升机会或左手的威胁，他不再在乎。对他来说，一切都是无关紧要的。他像参孙一样打破它。 看到这样一个胜利的精神，这难道不是光荣的吗！看到一个光荣的灵魂，高于一切尘世的事物，像启示录 12:1 中的“身披太阳的妇人”踩在“月亮”之上。身披基督的教会，他是教会的荣耀，踏着一切尘世的事物。恩典是胜利的，征服的，战胜那些战胜普通人的腐败。一个基督徒像大卫一样，在洞穴里面对扫罗时，战胜了自己（撒母耳记上 24:4）。这是恩典力量很大的一个证据。基督在十字架上战胜了自己，为他的敌人祈祷。所以当人的本性如此服从于恩典的力量，虽然我们内心会有反叛，因为我们还活在这个世界上，但它们不能压倒恩典的原则。在这段时间里，一个人是一个光荣的基督徒，因为他不受常人的情绪、弱点和软弱的支配。因此，当他尽可能地将每一个思想、感情和腐败都服从于荣耀的圣灵，服从于他内心的基督的圣灵时，这使一个基督徒成为光荣的。 虽然他内心有着古老的亚当，但他将他压制住，不让他显露出来，以免给福音和信仰带来耻辱，并削弱他人心中对美好事物的爱。它不会爆发出来。他使这些涌起的思想屈服。在这里，恩典是荣耀的。

Another man cannot do this. He cannot love God; he cannot deny himself; he cannot resist temptations, not inwardly. He may forbear an action out of fear, but a Christian can love, and fear, and delight in good things; and he can resist, and he can enjoy the things of this life, in a subordinate manner to better things. A worldling cannot do it. There is a glory upon a Christian, a derivative glory from Christ. For we shine in his beams. We are changed according to his image 'from glory to glory.'
另一个人无法做到这一点。他无法爱上帝；他无法否认自己；他无法抵制诱惑，内心无法。他可能因为害怕而克制行动，但基督徒可以爱，可以害怕，可以喜欢善事；他可以抵制，可以以次要的方式享受这个世界的事物，以更好的事物为目标。一个世俗的人无法做到这一点。基督徒身上有一种荣耀，这是从基督那里得来的。因为我们在他的光辉中闪耀。我们按照他的形象被改变，“从荣耀到荣耀”。

Why the world despiseth those that are gracious
为什么世界鄙视那些有恩慈之心的人

Obj. The thing is not much questionable that grace is glorious, but it may be objected, Doth grace make one glorious? Then how comes the world to despise such as have grace? such as are like Christ?
事实上，没有多少人会质疑恩典是荣耀的，但可能会有人反对，恩典是否会使人变得荣耀？那么为什么世界会轻视那些拥有恩典的人？那些像基督一样的人？

Ans. 1. I answer it is from blindness, from spiritual drunkenness and madness. They cannot discern of things; they are besotted; they see no difference. Therefore they cannot discern things that are excellent. But take a man in his right principles; take a sober man, and he will see an excellency in a Christian above himself.
答案 1：我回答是因为盲目、精神醉酒和疯狂。他们无法辨别事物；他们变得迷糊；他们看不出区别。因此，他们无法辨别出卓越的事物。但是，拿一个有正确原则的人来说；拿一个清醒的人来说，他会看到一个基督徒在他自己之上的卓越之处。

Ans. 2. Again, grace is not made so much of ofttimes in the world, because it is joined with so many infirmities. Our life 'is hid with Christ,' Col. 3:3. It is hid under infirmities and under afflictions ofttimes; and being hidden it doth not appear so much in this world.
再次，恩典在世界上并不经常被重视，因为它与许多弱点相结合。我们的生命“与基督一同藏在上帝里面”（歌罗西书 3:3）。它常常隐藏在弱点和痛苦之下；由于被隐藏起来，它在这个世界上并不显露得那么明显。

Ans. 3. And then again, however men force upon themselves a contempt of grace, and of the best things, yet notwithstanding it is but forced; for their conscience stoops at it. Witness conscience when it gives evidence on their deathbed. Take a man when he is himself, when he is sober, when he is best able to judge, when those things are taken from him, that obscured and darkened his judgment, and then you shall have him justify all things that are good, both grace and the means of grace.
答案 3. 然后再说，无论人们如何强迫自己对恩典和最好的事物持蔑视态度，但这只是被迫的；因为他们的良心对此感到屈服。当他们临终时，良心作证。当一个人处于自己的状态时，当他清醒时，当他最能判断时，当那些模糊和混淆他判断力的事物被剥夺时，你会发现他会为所有好的事物辩护，包括恩典和恩典的手段。

Ans. 4. Again it must be so, that we may be conformable to Christ. The world misguideth* the state of a Christian. They think them vile and base persons. So they did Christ the head of the church. You see how Christ was esteemed. His glory was veiled with our nature and with misery a while; but it sparkled out ofttimes in his miracles. Now this was that he might suffer and perform the work of salvation. For the devil nor the wicked world would never have done that they did to him, if his glory had broken forth to the full lustre of it.
答案：4. 再次，这必须如此，以使我们能够与基督一致。世界误导了基督徒的状态。他们认为他们是卑鄙和低贱的人。他们也这样看待教会的头，基督。你看到基督是如何被看待的。他的荣耀被我们的本性和痛苦所掩盖了一段时间，但它经常在他的奇迹中闪耀出来。现在这是为了他能够受苦并完成救赎的工作。因为如果他的荣耀完全显露出来，魔鬼和邪恶的世界永远不会对他做他们所做的事情。

So it is with the body mystical of Christ. The world misjudgeth of them. It appears not now what they shall be hereafter, nor what they are now indeed; because God will have them conformable to Christ. If so be that the glory of Christians were discovered in the true lustre, who would wrong a Christian? If they did see him indeed to be a member of Christ and an heir of heaven, the care of angels and the price of Christ's death; if they did see him in his excellency, all the world would admire him, and make another man of him than of potentates and monarchs! But how then should he be conformable to his head in afflictions? The head was to save us by death. He must be abased. The world must take him as a strange man, and we that must be conformed to him, we must pass as unknown men in the world. But not so unknown, but that grace breaks out sometimes to admiration and imitation; and when it hath not imitation, it stirs up envy and malice in others, in the children of the devil. Therefore, notwithstanding all objections, grace is glory. It makes us like Christ, who is glorious, who is 'the Lord of glory.'
基督的神秘身体也是如此。世人误判他们。现在看不出他们将来会成为什么样子，也看不出他们现在实际上是什么样子；因为上帝要他们与基督一致。如果基督徒的荣耀真正展现出来，谁会冤枉一个基督徒呢？如果他们确实看到他是基督的一员，是天堂的继承人，是天使的关注和基督死亡的代价；如果他们看到他的卓越之处，全世界都会钦佩他，使他比统治者和君主更加出色！但是，他如何在苦难中与他的头相一致呢？头要通过死亡拯救我们。他必须卑微。世人必须把他当作一个陌生人，而我们必须在世界中被认为是不知名的人。但并不是完全不知名，恩典有时会引起钦佩和模仿；当没有模仿时，它会在别人中激起嫉妒和恶意，即魔鬼的子民。因此，尽管有所有的异议，恩典就是荣耀。它使我们像基督一样，他是荣耀的，他是“荣耀的主”。

And then it draws glory with it, glorious peace and glorious comfort, and joy in the Holy Ghost, the attendants of grace in the hearts of God's people. Is it not, as I said, a glorious thing for a man to have that peace in him that passeth all understanding, that shall settle and quiet his soul in all tumults in the world? When all things are turned upside down, for a Christian to stand unmoveably built upon the rock: whence comes this glorious pitch, but from grace? Grace and peace: one follow another. Then for a man to have inward joy and comfort in the midst of afflictions and disconsolations in the world, it is a wonderful and a glorious thing. It is called 'joy unspeakable,' 1 Peter 1:8, and 'glorious grace,' 2 Cor. 3:8. Therefore in regard of that that follows it, in this world it is glory.
然后它带来了荣耀，荣耀的和平和荣耀的安慰，以及圣灵中的喜乐，这是上帝子民心中的恩典的陪伴者。一个人拥有超越一切理解的平安，能够在世界的一切动荡中安定和安静地安抚自己的灵魂，这难道不是一件荣耀的事吗？当一切都颠倒过来时，一个基督徒能够稳固地建立在磐石上：这种荣耀的境地从何而来，不正是来自恩典吗？恩典和平安：一个接着一个。然后，一个人在世界的苦难和忧伤中拥有内心的喜乐和安慰，这是一件奇妙而荣耀的事。彼得前书 1:8 称之为“难以言喻的喜乐”，哥林多后书 3:8 称之为“荣耀的恩典”。因此，就其所带来的而言，在这个世界上，这是荣耀。

Hence it is that the wise man saith, that 'the righteous is more excellent than his neighbour.' He is more glorious than another man, as pearls are above pebbles. He is more excellent in life, in death, and after death especially; for there is a growing from glory to glory. He is glorious in life, more glorious in death, when his soul shall be put into glory in heaven; and most of all glorious when Christ shall come to be glorious in his saints, as it is in 2 Thess. 1:10. So he is excellent in life, and in death, and for ever. For another man, that is but a man—a man, said I, nay, if a man be but a man, he is either like a devil in subtlety, or a beast in sensuality; he carries the image either of a beast or of the devil, besides a man. A righteous man therefore that hath the image of God stamped upon him, he is better than another man every way; for he is in a higher rank of creatures. Grace sets a man as far above other men as other men are above other creatures. At the first the creatures reverenced God in Adam. They came and took their names from him. They were subject to him. So grace is a glorious, majestical thing. Wicked men, even Herod, reverenced grace in John Baptist, Mark 6:20, and evil men reverence it in their hearts, in God's people, though their mouths speak against it. A Christian is a spiritual man. As reason lifts a man above other creatures, so the image of God set upon a man, it lifts and raiseth him above other men.
因此，智者说，“义人比邻舍更卓越。”他比其他人更光荣，就像珍珠高于卵石一样。他在生活中更卓越，在死亡中更卓越，尤其是在死后；因为有一种从荣耀到荣耀的增长。他在生活中光荣，死亡时更光荣，当他的灵魂被放入天堂的荣耀中时，尤其光荣；当基督来荣耀他的圣徒时，他更加光荣，正如帖撒罗尼迦后书 1:10 所说。所以他在生活中，死亡中，永远都是卓越的。对于另一个人来说，他只是一个人——我说他只是一个人，不，如果一个人只是一个人，他要么像魔鬼一样狡猾，要么像兽一样放纵；他除了是一个人之外，还具有兽或魔鬼的形象。因此，一个带有上帝印记的义人，在各个方面都比另一个人更好；因为他处于更高的生物等级。恩典使一个人远远超越其他人，就像其他人超越其他生物一样。起初，生物们尊敬亚当的上帝。他们从他那里得到了他们的名字。他们服从他。所以恩典是一件光荣、威严的事情。 邪恶的人，甚至是希律，尊敬约翰洗者的恩典，可见于马可福音 6:20，邪恶的人也在他们的心中尊敬上帝的子民，尽管他们的口中说出反对的话。基督徒是属灵的人。正如理性使人超越其他生物一样，上帝在人身上镶嵌的形象，使他超越其他人。

Use 1. If grace and the image of God and Christ in us be glory, and make us excellent, let us all labour for grace above all things. We all, as I said before, desire liberty; and as we desire liberty, so we desire glory; but we know not the way how to come to it. In seeking liberty, we seek licentiousness; in seeking glory, we seek it from men that cannot give it. We seek glory in outward things that are nothing. What is the glory of all outward things, but the shining of a rotten piece of wood in the night time, or as a glow-worm? What is all this glory but a flash? It is nothing. If we would seek true glory indeed, as naturally all do, let us seek grace. Thereby we resemble Christ, 'the Lord of glory;' thereby we are glorious in the eyes of Christ; thereby we are glorious both without and within. Though this glory for the present be hid, thereby we are terrible to the devil and all enemies. For ever since his head was crushed by Christ, that broke the serpent's head, he is afraid of man's nature in Christ; he is afraid of Christians, as knowing that they be better than himself. And he shall be judged by them ere long. The devil shall be judged by Christians. Therefore let us study for this glory. A man is never glorious till he be a Christian.
如果恩典和上帝和基督的形象在我们身上是荣耀的，并使我们卓越，让我们努力追求恩典胜过一切。正如我之前所说，我们都渴望自由；正如我们渴望自由，我们也渴望荣耀；但我们不知道如何达到它。在追求自由时，我们追求放纵；在追求荣耀时，我们从不能给予荣耀的人那里寻求。我们在外在的东西中寻求荣耀，而这些东西一无是处。所有外在事物的荣耀是什么，不过是一块腐烂的木头在夜晚发光，或者像萤火虫一样？所有这些荣耀不过是一闪而过。如果我们真的想追求真正的荣耀，就像所有人一样，让我们追求恩典。通过这样做，我们就像基督一样，“荣耀之主”；在基督的眼中，我们是荣耀的；在内外，我们都是荣耀的。尽管这种荣耀目前被隐藏，但我们对魔鬼和一切敌人来说是可怕的。因为自从基督打碎了蛇的头，他的头被压碎以来，他害怕基督里的人性；他害怕基督徒，因为他知道他们比他自己更好。他不久将被他们审判。魔鬼将被基督徒审判。 因此，让我们为了这个荣耀而学习。一个人只有成为基督徒才能真正荣耀。

It is said of Antiochus, that he was a vile person. What! Though he was a king (i)? Yes. Let a man be never so great in the world, if he be a wicked man, a man that dishonoureth his tongue, that should be his glory, that hath not the language of Canaan, that dishonours and defiles his body, that should be the 'temple of the Holy Ghost,' 1 Cor. 6:19, a man that carries a malicious and malignant spirit, that hath the image of the devil in his soul: if he be never so great a person, he will be vile ere long, when all relations shall end in death. All excellencies must be laid down in death. Therefore seeing all other excellencies cannot keep a man from being a vile person, let us labour for that that will put a glory upon us. Labour for the image of Christ to be stamped upon our soul. There is a great humour in this age in looking to pieces of workmanship. If a man have skill to discern a piece, as they call it, it is more than ordinary. Beloved, what a vanity is this (though these pictures be lawful; they are a kind of mute poetry). But what is this to the having of the glorious image of Christ stamped upon us; to be glorious in the eye of God and in the very judgment of carnal men!
据说安提阿科斯是一个卑鄙的人。什么！尽管他是一个国王(i)？是的。一个人在世界上再伟大，如果他是一个邪恶的人，一个亵渎自己的舌头的人，本应是他的荣耀，没有迦南的语言，亵渎和玷污自己的身体，本应是“圣灵的殿”，哥林多前书 6:19，一个怀有恶意和恶毒的心灵的人，他的灵魂中有魔鬼的形象：即使他是一个如此伟大的人，当所有的关系都将以死亡结束时，他也将变得卑鄙。所有的优点都必须在死亡中放下。因此，既然所有其他的优点都不能使一个人不成为卑鄙的人，让我们努力争取那些会给我们带来荣耀的东西。努力让基督的形象印在我们的灵魂上。在这个时代，注重工艺品是一种很大的情趣。如果一个人有辨别一件作品的技巧，他就比普通人更出色。亲爱的，这是多么的虚荣（尽管这些图片是合法的；它们是一种无声的诗）。但这与我们身上有基督荣耀的形象有什么关系；在上帝的眼中和肉体的人的判断中都是荣耀的！

There is nothing so excellent as grace, and nothing so base as sin. Indeed there is nothing base but sin; and nothing excellent but grace. So that God's children, not only in their glorious riches and prerogatives to be the sons of God and heirs of heaven, are glorious, but they have an inward glory. 'The spouse of Christ is glorious within,' Ps. 45:13. Insomuch that Christ is in love with his own graces. He wonders at his own graces in his children.
没有什么比恩典更卓越，也没有什么比罪更卑劣。事实上，除了罪之外没有什么卑劣的东西；除了恩典之外没有什么卓越的东西。因此，上帝的儿女不仅在他们荣耀的财富和特权上是荣耀的，成为上帝的儿子和天堂的继承人，而且他们内在地也有荣耀。正如《诗篇》45:13 所说：“基督的新娘在里面是荣耀的。”以至于基督对自己的恩典爱不释手。他对自己在儿女中的恩典感到惊奇。

Use 2. Again, oppose this to the scorn and hatred of the world; base-minded persons, that disgrace goodness that their illness may be the less discerned. They labour to make all alike, all they can, by slanders at least, that their illness may not appear. Oppose the judgments of God's Spirit that esteems grace glory against all the judgment of the base world. Beloved, they shall know one day, that those that they despise shall judge them; and their hearts secretly tell them so. What makes them malign men better than themselves? They have a secret conceit, he is above me. 'The spiritual man judgeth all things,' 1 Cor. 2:15. He is a man that discerns by a spiritual eye. He judgeth and condemneth my ways, and hereafter he will judge me. A secret conscience in him makes him fear a good man. Though he deprave* and malign him, yet his heart stoops.
再次，与世界的蔑视和仇恨相对立；卑鄙的人们，他们以此来玷污善良，以便他们的病态不被察觉。他们努力使所有人都变得一样，至少通过诽谤，以便他们的病态不会显露出来。与世界的卑劣判断相对立的是上帝的圣灵所看重的恩典的荣耀。亲爱的，他们终有一天会知道，他们所鄙视的人将会审判他们；他们的内心暗示着这一点。是什么让他们恶意中伤比自己更好的人？他们心中暗暗觉得，他比我高人一等。"属灵的人能看透一切"（哥林多前书 2:15）。他是一个通过属灵的眼睛来辨别的人。他审判并谴责我的行为，将来他也会审判我。他内心的秘密良心使他害怕一个好人。尽管他诋毁和中伤他，但他的心还是屈服了。

Use 3. Again, is grace glory? When God sets in† on us, shall we cast our crown in the dirt? Shall we defile and blemish our glory by sinning against conscience? We forget our excellency, that grace is glory. It teacheth us how to carry ourselves to ourselves. If there be grace in us, let us be honourable to ourselves. It is a good caveat that we should be venerable to ourselves; that is, Christians should take a holy state to themselves. What! I that am an heir of heaven; I that am a king; I that am a conqueror; I that am the son of God; I that am a freeman: should I tangle myself with these things? Shall I go and stain myself? Is it not an unsightly thing to see a golden pillar daubed with dirt? or to see a crown cast into the dirt? God hath put a crown upon me; he hath made me a king; he hath made me an heir of heaven; he hath made me his son; he hath put a glory upon me;—shall I abase myself to devilish base courses? No. I will be more honourable in my own eyes. Let us think ourselves too good for the base services of Satan. These thoughts we should take to ourselves. These are not proud thoughts, but befitting our condition. When we are tempted to any base course, whatsoever it is, it is contrary to my calling.
再用第三个。恩典就是荣耀吗？当上帝降临在我们身上时，我们会把自己的冠冕扔在泥土中吗？我们会因违背良心而玷污和破坏我们的荣耀吗？我们忘记了我们的卓越，恩典就是荣耀。它教导我们如何对待自己。如果我们内心有恩典，让我们对自己充满尊严。这是一个很好的警告，我们应该对自己充满敬畏；也就是说，基督徒应该对自己保持圣洁的状态。什么！我是天堂的继承人；我是一个国王；我是一个征服者；我是上帝的儿子；我是一个自由人：我应该与这些事物纠缠吗？我应该去玷污自己吗？看到一个金柱被泥土弄脏，不是一件难看的事吗？或者看到一个冠冕被扔在泥土中，不是一件难看的事吗？上帝给了我一个冠冕；他让我成为一个国王；他让我成为天堂的继承人；他让我成为他的儿子；他给了我荣耀；-我会贬低自己去做魔鬼般的低级行为吗？不。我会在自己眼中更加尊贵。让我们认为自己太好了，不值得为撒旦做低级服务。这些思想我们应该对自己保留。这些不是傲慢的思想，而是适合我们的身份。 When we are tempted to any base course, whatsoever it is, it is contrary to my calling.

Use 4. And let us comfort ourselves in the work of grace, though it be wrought in never so poor a measure, in all the disparagements of the world; for those that are besotted with false vain-glory, they have the eyes of their souls put out, and dimmed and dazzled with false glory. They cannot judge of the glory of a Christian. They want eyes. Therefore let us be content to pass in the world as hidden. Christ passed concealed in the world; only now and then the beams of his glory brake forth in his miracles. So we must be content. For our glory is hid in Christ, for the most part; and it is clouded with the imputations and malice of men, and sometimes with infirmities, as it will in this world. Let us comfort ourselves with this, that we are glorious howsoever, and glorious within; and this glory will break out in a holy conversation. And it is better to be glorious in the eyes of God, and angels, and good men, and in the consciences of ill men, than to have glory from their mouths. Malice will not suffer them to glorify them with their mouths, but their consciences must needs stoop to goodness; for God hath put a majesty into goodness, that any man that is a man, that is not a beast, that hath natural principles, will reverence it; and the consciences of such men will make them speak the truth one day, and they shall say, 'We fools thought these men mad,' but 'now we see ourselves fools.' Therefore in the disparagements of worldly men, that know not where true glory lies, let us be content with this, that God hath made us truly glorious by working a change in a comfortable measure; let us comfort ourselves in this.
让我们在恩典的工作中安慰自己，即使它在世界的种种贬低中表现得再差，也要如此。因为那些迷恋虚假虚荣的人，他们的灵魂之眼被蒙蔽和迷惑了。他们无法判断一个基督徒的荣耀。他们缺乏眼力。因此，让我们满足于在世界中默默无闻。基督在世界中隐秘地度过；只有偶尔他的荣耀之光在他的奇迹中闪现。所以我们必须满足。因为我们的荣耀大部分都隐藏在基督里；它被人们的指责和恶意所遮蔽，有时也会因为我们的软弱而变暗。让我们以此安慰自己，我们无论如何都是有荣耀的，而且内心充满荣耀；这种荣耀将在圣洁的行为中显露出来。在上帝、天使、善良的人和邪恶的人的眼中，以及他们的良心中，拥有荣耀要比从他们的口中得到赞美更好。 恶意不允许他们用嘴去赞美他们，但他们的良心必须屈服于善良；因为上帝赋予了善良一种威严，任何一个有人性、不是野兽、具有自然原则的人都会尊敬它；这样的人的良心将使他们有一天说出真相，他们会说：“我们这些愚蠢的人曾以为这些人疯了”，但“现在我们看到自己是愚蠢的”。因此，在那些不知道真正荣耀所在的世俗人的贬低中，让我们满足于这一点，上帝通过在舒适的程度上进行改变，使我们真正地荣耀；让我们在此安慰自己。

Use 5. Again, by this we may know whether we have grace in us or no. If we think grace to be glory, let us have that judgment and conceit of grace.
再次使用 5。通过这个，我们可以知道我们是否拥有恩典。如果我们认为恩典就是荣耀，让我们对恩典有这样的判断和观念。

(1.) Of the change of our natures, by the Spirit of God, and the truth of God, as the Holy Ghost hath here, calling it glory. That very judgment shews that there is an alteration in our affections; that we are changed in the spirit of our minds; that we have a right conceit of heavenly things. For none but a Christian indeed can judge grace to be glory, that can truly think so. For if a man think grace to be glory truly, if he be convinced by the power of the Spirit, he will be gracious. For there is an instinct in all men by nature to glory in something. You have the gulls* of the world, they glory in something, in swaggering, beastly courses. You have devilish men glory that they can circumvent others. Rather than men will have no glory, they will glory in that that is shame indeed. Man having a disposition alway to glory in something, if he be convinced that grace is glory, he will be gracious.
我们的本性的改变，是由上帝的灵和上帝的真理所引起的，正如圣灵在这里所称之为荣耀。这个判断表明我们的情感发生了变化；我们在思想的精神上发生了改变；我们对天上的事物有正确的看法。因为只有一个真正的基督徒才能判断恩典是荣耀，才能真正这样思考。因为如果一个人真正认为恩典是荣耀，如果他被圣灵的力量所说服，他将是仁慈的。因为每个人天生都有一种本能，要在某些事物中夸耀。你有世界上的愚人，他们以某些事物为荣，以傲慢、兽性的行为为荣。你有邪恶的人以他们能够欺骗他人为荣。与其说人们不愿意没有荣耀，不如说他们愿意以真正的耻辱为荣。人天生总是有一种夸耀的倾向，如果他被说服恩典就是荣耀，他将是仁慈的。

Therefore, I beseech you, enter into your own souls, and see what conceits you have of the image of God, of the graces of Christianity, and then certainly it will raise a holy ambition to have that stamp set upon you.
因此，我恳求你们，深入自己的内心，看看你们对上帝的形象、基督教的恩典有什么想法，然后肯定会激发起一种神圣的追求，希望能够拥有那种印记。

(2.) Again, this is another evidence that a man is gracious, if he can look upon the life of another that is better than he with a conceit that it is glory, and loving of it as glory. Many men see grace in other men, but with a maligning eye. They see it to disgrace it. For naturally this is in men. They are so vain-glorious and ambitious, that when they see the lives of other men outshew theirs, instead of imitation, they go to base courses. They obscure and darken that light with slanders, that they will not imitate in their courses. This is in the better sort of men, the prouder, and greater sort of men. What grace they will not imitate they will defame. They will not be outshined by anything. Therefore, those that can see so far into the life of another man, as they love it, and honour the grace of God in another man, it is a sign there is some work of glory begun in them. Men can endure good things in books, and by reports, and good things of men that are dead, &c., but they cannot endure good things running in their eyes. Especially when it comes in a kind of competition and comparison, they love not to be outshined.
再次，这是另一个证据，表明一个人如果能以一种自负的态度看待比他更好的人的生活，并将其视为荣耀并热爱它，那么他就是仁慈的。许多人看到别人身上的优点，但却带着恶意的眼光。他们看到优点就会诋毁它。因为这是人的天性。他们非常自负和雄心勃勃，当他们看到别人的生活比自己更出色时，他们不是去模仿，而是走上卑劣的道路。他们用诽谤来掩盖和玷污那种光芒，他们不会在自己的行为中模仿。这是在更好的人中，更骄傲、更伟大的人中。他们不会诋毁他们不愿模仿的优点。他们不愿被任何事物超越。因此，那些能够如此深入地看到另一个人的生活，并且热爱它，尊重上帝在另一个人身上的恩典的人，这是一个迹象，说明他们内心已经开始有一些荣耀的工作。人们可以忍受书中的好事，通过报道了解已故的人的好事等等，但他们无法忍受好事直接出现在他们眼前。特别是当它以一种竞争和比较的方式出现时，他们不喜欢被超越。

'From glory to glory.'
从荣耀到荣耀。

We see the state of God's children here, and the state in heaven, come both under one name; both are 'glory.' The children of God are kings here, they shall be kings in heaven. They are saints here, as they be saints in heaven. There is an adoption of grace as well as an adoption of glory, Rom. 8:30, et alibi. There is a regeneration here of our souls; there is a regeneration of soul and body then. We are new creatures here; and we shall be new creatures there.
我们看到上帝的子民在这里的状态，以及在天堂的状态，都以同一个名字来称呼；两者都是“荣耀”。上帝的子民在这里是国王，他们将在天堂成为国王。他们在这里是圣徒，就像他们在天堂一样是圣徒。这里有恩典的领养，也有荣耀的领养，罗马书 8:30 等等。我们的灵魂在这里得到重生；那时灵魂和身体都将得到重生。我们在这里是新造的人；我们将在那里成为新造的人。

Grace and glory go both under one name
恩典和荣耀同属一个名字

Quest. Why do all come under one name, the state of glory in heaven, and the state of grace here? Is there no difference?
为什么所有人都被称为同一个名字，天堂的荣耀和此处的恩典？难道没有区别吗？

Ans. Yes. But the difference is in degrees, and not otherwise. For heaven must be begun here. If ever we mean to enter into heaven hereafter, we enter into the suburbs here. We must be new creatures here. We are kings here; we are heirs apparent here; we are adopted here; we are regenerate here; we are glorious here, before we be glorious hereafter. Therefore, beloved, we may read our future state in our present. We must not think to come de scelo in cœlum, as he saith (j), out of the filth of sin to heaven, but heaven must be begun here. You see both have the same name, grace, and glory. Therefore, wouldst thou know what thy condition shall be afterwards? Read it in thy present disposition. If there be not a change and a glorious change here, never look for a glorious change hereafter. What is not begun in grace shall never be accomplished in glory. Both grace here and glory hereafter coming under the same name, it forceth this.
答案：是的。但是区别在于程度，而不是其他方面。因为天堂必须从这里开始。如果我们打算进入来世的天堂，我们必须先进入这里的郊区。我们必须在这里成为新造的人。我们在这里是国王；我们在这里是继承人；我们在这里被收养；我们在这里重生；我们在这里荣耀，然后才能在来世荣耀。因此，亲爱的，我们可以从现在的状态中看到我们未来的状态。我们不能指望从罪恶的污秽来到天堂，正如他所说的那样，天堂必须从这里开始。你看到两者都有相同的名字，恩典和荣耀。因此，你想知道以后你的状况会是什么吗？在你现在的态度中找答案。如果这里没有发生改变，没有发生荣耀的改变，就不要指望在来世发生荣耀的改变。没有从恩典开始的，永远不会在荣耀中完成。恩典和来世的荣耀都属于同一个名字，这是强制的。

And likewise it is a ground of comfort; for why have we the same term here? When we are in the state of grace, why are we decked and adorned with the same title as we shall be in heaven?
同样，这是一种安慰的理由；为什么我们在这里使用相同的术语？当我们处于恩典状态时，为什么我们会被打扮得和我们在天堂时一样？

It is partly for certainty. Grace is glory, as well as the perfection of it is glory, to shew that where grace is truly begun it will end in glory. All the powers in the world cannot interrupt God's gracious progress and way. What is begun in grace will end in glory. Where the foundation is laid, God will be sure to put up the roof. He never repents of his beginnings. Solomon saith that the 'righteous is like to the sun,' that grows brighter and brighter, till he come to his full strength, Prov. 4:18. So the state of the godly grows more and more, from light to light, till he come to full strength. The state of the wicked is clean contrary. The state of the wicked is like the declining day. The sun grows down and down till it be twilight, and thence to darkness, and then to utter darkness. So they being dark in themselves, they grow from the darkness of misery and terror of conscience to eternal darkness, black, dismal darkness in hell. But the state of the godly it is like the course of the sun after midnight, that is growing up, up still, till it come to mid-day. So the state of the godly it is alway on the mending hand; it is always a growing state; it is a hopeful condition. They go from glory to glory. And therefore let us be assured of eternal glory for the time to come, as sure as we are of the beginnings of grace here wrought. You see, then, a main difference between the godly and others Other men grow backward, proficere in pejus, as we say. They take degrees back from worse to worse, till they end in utter desolation and destruction for ever. But the other riseth by degrees, till they come to that happiness that can admit no further degrees. All the glory of the world ends in vanity and in nothing; but the glory of a Christian that begins in grace, you see it proceeds from glory to glory, alway growing and amending. If men were not spiritually mad, would they not rather be in a condition alway amending and growing more and more hopeful still, than to be in a condition alway declining, and most subject to decline when it is at the top. There is no consistence in any human felicity, but it is in præcipite, near a downfall when it is at the highest. God's children are near rising when they are at the lowest. There is a spirit of glory lights, and not only so, but rests on them. It doth not light upon them and then go away. It is not as a flash or blaze of flax or so (k). But the Spirit rests and grows still upon them, 'from glory to glory.' The state of a Christian it is comfortable, that is soundly converted, when he shall think every day brings me nearer my glory; every day I rise I am somewhat happier than I was the day before, because I am somewhat more glorious and nearer to eternal glory; when another wretch that lives in sins against conscience may say, I am somewhat nearer hell, nearer eclipsing, and ebbing, and declining than before. So every day brings terror to the one, and matter of comfort to the other.
这部分是为了确定性。恩典是荣耀，完美的恩典也是荣耀，以显示真正开始的恩典将以荣耀结束。世界上所有的力量都无法阻止上帝恩慈的进展和方式。在恩典开始的地方，必定会有荣耀的结束。基础一旦奠定，上帝一定会建造屋顶。他从不后悔他的开始。所罗门说“义人的道路好像黎明的光，越照越明，直到日午。”（箴言 4:18）所以虔诚者的状态越来越好，从光明到光明，直到达到完全的力量。恶人的状态完全相反。恶人的状态就像日落。太阳越来越低，直到黄昏，然后到黑暗，最后到彻底的黑暗。所以他们自己黑暗，从痛苦和良心的恐惧的黑暗到永恒的黑暗，黑暗而可怕的地狱。但虔诚者的状态就像午夜后太阳的轨迹，不断上升，直到中午。所以虔诚者的状态总是在好转；它始终是一个成长的状态；它是一个有希望的状态。 他们从荣耀到荣耀。因此，让我们确信来世将有永恒的荣耀，就像我们确信在此处所行的恩典的开始一样。你看，虔诚者和其他人之间有一个主要的区别。其他人倒退，我们说是“越来越糟”。他们从更糟到更糟，直到最终陷入彻底的毁灭和永远的毁灭。但虔诚者则逐渐上升，直到达到那种无法再上升的幸福。世界上所有的荣耀都以虚无和无为而终结；但基督徒的荣耀，从恩典开始，你看到它从荣耀到荣耀，不断增长和改善。如果人们不是在精神上疯狂，他们难道不愿意一直处于不断改善和越来越有希望的状态，而不是一直处于衰退的状态，而且在达到巅峰时最容易衰退吗？任何人类的幸福都没有一致性，当它达到最高点时，它就处于悬崖边缘，即将崩溃。当神的儿女处于最低谷时，他们即将崛起。有一种荣耀的灵光照耀他们，不仅如此，而且停留在他们身上。它不仅照耀他们然后离开。 它不像亮光或亮燃的亚麻那样（k）。但圣灵在他们身上安息并不断增长，“从荣耀到荣耀”。一个基督徒的状态是舒适的，即他被彻底转变，当他认为每一天都使我更接近我的荣耀；每一天我都在上升，比前一天更快乐，因为我更加荣耀，更接近永恒的荣耀；而另一个活在违背良心的罪恶中的可怜人可能会说，我离地狱更近了，更接近衰退和衰落。所以每一天给一个人带来恐惧，给另一个人带来安慰的事情。

'From glory to glory.'
从荣耀到荣耀。

Grace, we see, is glory, especially when it is in strength; and the more grace grows, the more glory. The more it shines, the more glory. We say of fire, the more it burns the less it smokes; the less infirmity appears that may disgrace it, the more grace. The more light and lustre, and the less infirmity. Glory belongs to the growth of grace in this world. For is not a Christian a glorious Christian when he is a grown Christian? when he sends a lustre as a pearl? when as a glorious light he shines to the example of others? when he is able, as Paul saith gloriously of himself, 'I can do all in Christ that strengtheneth me,' Philip. 4:13, to want and to abound. Cast him into any condition what you will, he is like himself. Cast Joseph into prison, he is Joseph still; cast Paul in the dungeon, he is Paul still, and is never more glorious than in the midst of afflictions. So grace growing to some perfection is glorious; 'wisdom makes a man's face to shine,' saith Solomon, Eccles. 8:1. So it is true of all other graces in some perfection. They make a man shine. There is nothing in the world so glorious as a Christian that is grown to some perfection. Indeed, he is so glorious, that the eye of the world, when it is cast upon him, it stirs up envy, as carnal persons, when they see a Christian man unmoveable in the midst of all motions, and unchangeable in all changes, when nothing can alter him, but he goes on, they wonder at the condition of this man, whenas indeed his grounds and resolutions are above all discouragements or encouragements that the world can afford. David was a king and a prophet, and David was a holy man, and David, for constitution of body, was ruddy and of a sweet complexion; and David, for the manner of his kingdom, was a king of a great people, There were many excellencies of David. Oh but what doth David account the prerogative of a man? 'Blessed is the man whose sins are forgiven, in whose spirit there is no guile,' Ps. 32:2; that is, that is truly sanctified in spirit; that is in the state of justification; and as a witness of that, of the forgiveness of his sins, hath a spirit without guile. Happy is that man, not that is a king, or a prophet, or a strong man, or a beautiful man, or hath this endowment or that; but happy is the man whose sins are forgiven, and whose spirit is sanctified.
恩典，我们看到，是荣耀，尤其是当它在力量中时；恩典越增长，荣耀就越多。它越闪耀，荣耀就越多。我们说火越燃烧，冒烟越少；它越不显露可能使它丢脸的软弱，恩典就越多。光芒和光彩越多，软弱就越少。荣耀属于恩典在这个世界上的成长。因为当一个基督徒成长起来时，他不是一个荣耀的基督徒吗？当他发出如珍珠般的光芒时？当他如一个荣耀的光明照耀给他人作为榜样时？当他能够像保罗荣耀地说：“我靠着那加给我力量的基督，凡事都能做。”（腓立比书 4:13）无论你把他投入到任何境况中，他都是他自己。把约瑟投入监狱，他仍然是约瑟；把保罗投入地牢，他仍然是保罗，并且在苦难中比任何时候都更加荣耀。因此，恩典成长到某种完美是荣耀的；所罗门说：“智慧使人的脸发光。”（传道书 8:1）对于其他所有的恩典来说，这也是真实的。它们使人发光。世界上没有什么比一个成长到某种完美的基督徒更加荣耀。 确实，他是如此光荣，以至于当世界的目光投向他时，会引起嫉妒，就像当世俗的人们看到一个基督徒在所有动荡中都不动摇，在所有变化中都不改变时，他们会对这个人的状态感到惊讶，而他的根基和决心实际上超越了世界所能提供的一切挫折或鼓励。大卫是一个国王和先知，大卫是一个圣洁的人，大卫的体质是红润而且肤色甜美；大卫的国王方式是统治伟大的人民的国王。大卫有许多优点。但是，大卫认为什么是一个人的特权呢？“得赦免其过、遮盖其罪的，这人是有福的。耶和华不算他的罪孽，心中没有诡诈的。”（诗篇 32:2）也就是说，那个在灵魂上真正成圣的人；那个在称义的状态下；并且作为对他罪孽得到赦免的证明，他的灵魂没有诡诈。有福的是那个人，不是一个国王，或者一个先知，或者一个强壮的人，或者一个美丽的人，或者拥有这个或那个特质；而是那个罪得到赦免，灵魂得到成圣的人。

'From glory to glory.'
从荣耀到荣耀。

We see then that there must be an increase, a growing 'from glory to glory.' There is no stop nor stay to be made in religion. There must be of necessity a desire to grow better and better; for glory will grow still to glory. Grace will never cease till it end in glory.
我们看到，必须有一个增长，一个从荣耀到荣耀的增长。在宗教中，没有停止或停留。必然会有渴望变得更好的愿望；因为荣耀将不断增长。恩典直到荣耀结束永不停止。

[1.] Both in our dispositions that have it wrought in us; we shall desire it may increase in us the image of God and Christ more and more.
[1.] 在我们的性情中，这种性情已经在我们身上产生了作用；我们将希望它在我们身上越来越增加上帝和基督的形象。

[2.] And in God's purpose. Where he begins he makes an end. Whether we look to him that will not have us in a state of imperfection,*.… He hath not chosen us to imperfection, but to perfection; and he hath called us not to imperfection, but to perfection. He hath elected us to perfection. He hath chosen us to be spotless, not to be conflicting with our corruptions, and to be halting alway as Jacob. We shall have perfect strength. We are called and elected to perfection. Therefore there is no standing at a stay in religion; there must be a perpetual growth. It is our disposition to desire and endeavour it still.
[2.] 在上帝的旨意中，他开始的地方就是结束的地方。无论我们是否希望保持不完美的状态，他并没有选择我们去不完美，而是选择了完美；他呼召我们去完美，而不是去不完美。他选择了我们去完美。他选择了我们去无瑕疵，而不是与我们的腐败相冲突，并且总是像雅各一样蹒跚。我们将拥有完美的力量。我们被呼召和选中去完美。因此，在宗教中不能停滞不前；必须不断成长。这是我们的性情，我们仍然渴望并努力追求完美。

For, beloved, it is that that is inbred to all things that are imperfect, to hasten to perfection, till they come to their ubi, to their pitch. We see it in grain, weak grain. Till it come to the full growth, it breaks through clods, through harder things than itself. There is a nature in corn and seeds, that have a beginning of life in their kind in them, till those seeds come to growth, they put out themselves with a great deal of strength against opposition. So grace is of such a strong nature. Being intended by God to perfection, it will not rest in mean beginnings, but puts itself forward still, and breaks through opposition. I will not stand upon the common place of growth in grace. It is a large discourse, and I touched it upon many occasions. You see the necessity of it. There must be a growth from glory to glory.
亲爱的，这是与所有不完美的事物内在联系的，追求完美，直到达到它们的巅峰。我们在谷物中看到这一点，脆弱的谷物。直到它完全长成，它才能突破块土，突破比自己更坚硬的东西。谷物和种子中有一种本性，它们在自己的种类中有生命的开始，直到这些种子长成，它们会以很大的力量对抗阻力。因此，恩典具有如此强大的本质。由上帝用于完美的目的，它不会满足于平庸的开端，而是不断向前推进，突破阻力。我不会详述恩典的成长常识。这是一个广泛的话题，我在许多场合都提到过。你看到了它的必要性。必须从荣耀到荣耀的成长。

A growth not in parts as we say. For at the first regeneration, in the first beginning, when we are gracious, there is the beginning of a new life, and there is the seeds of all graces. But especially this growth is in intension and extension. Grace grows more and more in strength, and extends and reacheth itself further and further to the use of many. Grace grows, I say, in the intension of itself, and extends and reacheth itself to the use of more. The more a Christian lives, when he is in a right state and frame as a Christian should be, he is of more strength in all particular graces, and doth the more good, and shines more in his life and conversation to others.
一个不是分散的增长，正如我们所说的。因为在第一次重生中，在最初的开始时，当我们是仁慈的时候，就有了新生命的开始，也有了所有恩典的种子。但尤其是这种增长是在内涵和外延上。恩典在力量上越来越强大，并且扩展和延伸到更多人的使用。我说，恩典在自身的内涵中增长，并且扩展和延伸到更多的使用。一个基督徒活得越久，当他处于正确的状态和框架中时，他在所有特定的恩典中就越强大，做的好事就越多，他的生活和言行对他人的影响也就越大。

And likewise, as there is a growth in intension and extension, so there is a growth in the quality and purity of grace; for the longer a man lives, those graces that he hath grow more refined. When a Christian is but a new Christian, he tastes much of the old stock. As all fruit at the first will taste of the stock, so there is no fruit of righteousness that comes from a man, at his first conversion, but it tastes a great deal of old Adam. It savours of the old stock. The more he live, and grows spiritual, the more that that comes from him relisheth of the Spirit, the more refined is his wisdom, the more refined is his love, the more refined from self-love, his joy and delight is more refined.
同样地，随着内涵和外延的增长，恩典的品质和纯度也在增长；因为一个人活得越久，他所拥有的恩典就变得更加精炼。当一个基督徒刚成为信徒时，他尝到了很多旧的根源。就像所有的水果一开始都会有根源的味道一样，一个人在初次归信时所产生的义果，也会有很多旧亚当的味道。它带有旧的根源的气息。他活得越久，越能成长为属灵的人，他所产生的一切都更加带有圣灵的味道，他的智慧更加精炼，他的爱更加精炼，他的喜乐和快乐也更加超越自我的爱。

Obj. Hence we may answer an objection by the way; an old man seems not to grow in grace. He seems not to be so good a man, not to be so zealous as when he was young; not so forward.
因此，我们可以通过一种方式回答一个反对意见；一个老人似乎没有在恩典中成长。他似乎不是那么好的人，不像年轻时那样热心；不那么积极。

Ans. Beloved, In those that are young there is a great deal of nature joined with a little grace, and that grace in them makes a greater expression, because it is carried with the current of nature. But in age it is more refined. That that is, that knowledge they have, is more pure and more settled, and that love and affection is more refined. There is less self-love, and that zeal they have it is joined with more heavenly discretion. There is less wild fire, there is less strange fire with it. Though there be less heat of nature, that it do not work in outward demonstrations to the eye of the world, yet it is more refined and pure. So grace grows thus likewise in the purity and perfection of it; not altogether pure, for somewhat will stick to our best performances, savouring of the worst principle in nature. For as we carry flesh and spirit alway, so that that comes from them will savour of corruption; yet less in a grown Christian, that is a father in Christianity, than in another.
亲爱的，在年轻人身上，有很多与一点点优雅相结合的天性，而这种优雅使他们更加表达自如，因为它与天性相辅相成。但在年老时，这种优雅更加精炼。他们所拥有的知识更加纯净、稳定，他们的爱和情感也更加精炼。自我爱少了，他们的热情与更多的天上智慧相结合。狂热少了，陌生的火焰也少了。虽然天性的热度减少了，不再通过外在的表现展示给世人看，但它更加精炼和纯净。同样，恩典也在纯净和完美中不断成长；虽然不完全纯净，因为我们最好的表现中仍然会有一些沾染着最坏的本性的痕迹。因为我们始终携带着肉体和灵魂，所以从它们而来的东西会带有腐败的气息；然而，在一个成熟的基督徒身上，也就是一个在基督教中成为父亲的人身上，这种痕迹会比其他人少一些。

'From glory to glory.'
从荣耀到荣耀。

Grace is glory in regard of the state before. The least degree of grace is glory in regard of the state of nature. But grace is not glory properly till it come to a growth. Grace is not glorious, so in comparison to other Christians that are grown. In regard of the state of nature, grace is glory, take it in the lowest; for is not this a glory for a man to be taken into the fellowship of Christ? to be the son of God, and an heir of heaven? to have angels for his attendants? to be begotten by the glorious gospel, the word of God, that immortal seed? Whatsoever thing is about a Christian it is glorious. Is not he glorious that hath God the Father, and God the Son, the Lord of glory, and the Holy Ghost, the Spirit of glory, and the glorious gospel, and glorious angels for his attendants? Every thing is glorious in a Christian. In every Christian there is this. So grace is a kind of glory; but notwithstanding we must not content ourselves with that. Grace is then especially glory when it comes to growth. We must labour that grace may appear. What is glory? Properly glory is excellency and victory over the contrary with manifestation, excellency manifested. Now a man is said to be glorious in grace, when his grace comes to be excellent in view, and victorious over the contrary with public manifestation.
恩典在之前的状态中是荣耀。即使是最低程度的恩典，在自然状态下也是荣耀。但是，只有当恩典成长起来时，它才真正成为荣耀。与其他已经成长的基督徒相比，恩典并不是特别荣耀。从自然状态来看，恩典是荣耀，即使是最低级别的恩典；因为一个人被接纳到基督的团契中，成为上帝的儿子和天堂的继承人，拥有天使作为侍从，被荣耀的福音、上帝的话语所生育，这难道不是荣耀吗？基督徒周围的一切都是荣耀的。拥有上帝父、上帝子、荣耀之主和荣耀之灵的基督徒，拥有荣耀的福音和荣耀的天使作为侍从，难道不是荣耀吗？在基督徒身上的一切都是荣耀的。每个基督徒都有这个。所以，恩典是一种荣耀；但是，我们不能满足于此。当恩典成长起来时，它尤其是荣耀。我们必须努力使恩典显现出来。什么是荣耀？荣耀是卓越和战胜对立面，并通过显现来展示卓越。 当一个人的恩典在视觉上变得卓越，并且通过公开展示战胜对立面时，他被称为荣耀的恩典。

Use 1. Now this we ought to labour for; though grace be glory in respect of the former estate, yet in the rank of Christians we ought to be glorious, that is, more and more gracious; both.
现在我们应该为此努力；虽然恩典在前一个状态上是荣耀，但在基督徒的等级中，我们应该是荣耀的，也就是说，越来越有恩典；两者都是。

In regard of God, that God may have the more glory from us. The more grace, the more esteem from him, because we resemble him.
关于上帝，上帝可能从我们身上获得更多的荣耀。恩典越多，他对我们的尊重也越多，因为我们像他一样。

And in regard of Christ Jesus: the more glorious we are, the more we resemble him. Let us labour to be more and more glorious, in regard likewise of the church, whom we shall benefit more. The more we grow in grace, the more we shall prevail with God by our prayers. Who prevailed more with their prayers than Moses, and such men? Again, when grace is glorious, that is, with victory and full manifestation, the more we are fit to give a lustre and light, that others seeing it may glorify God; to draw others to the love of grace, when they see grace glorious. Now grace is then glorious in us that others may be encouraged. When we can resist strong temptations, when we are not like children 'carried away with the wind of every doctrine,' Eph. 4:14, this is a glorious thing. When a Christian can hold his own in the worst times; when it is a witty* thing to be a Christian: as Hilary said in a time of schism, 'it required a great deal of wit to be a Christian' (l), it requires a great deal of wit and study to hold a man on in Christianity.
关于基督耶稣：我们越是荣耀，就越像他。让我们努力变得越来越荣耀，也要关注教会，我们将从中受益更多。我们在恩典中成长得越多，我们通过祷告就越能得到上帝的垂听。谁比摩西和其他人更能通过祷告得胜呢？再次，当恩典荣耀时，也就是胜利和完全显现时，我们就越能够发出光芒，让其他人看到并荣耀上帝；当他们看到恩典荣耀时，就能吸引他们去爱恩典。现在，当我们能够抵挡强烈的诱惑时，当我们不像孩子一样“被各种教义的风吹走”（弗 4:14），这是一件荣耀的事情。当一个基督徒能够在最困难的时候坚持自己的信仰时；当成为基督徒是一件聪明的事情时：正如希拉里在分裂时期所说的，“成为基督徒需要很多智慧”（l），坚持基督教需要很多智慧和学习。

And for a man to be strong against temptations and the world, whether it frown or fawn, that he cares for neither, but holds his own, is not this a glorious thing? When a man shall carry himself as a lion, break through oppositions in ill times, and fall square, cast him as you will, in all conditions,—here is a glorious Christian. Therefore through grace be glory, that must not content us, but we must labour to have such a measure of glory as that we may be glorious in our own rank. Is it not a glorious thing when a man can break through doubts and fears that trouble other folk too much? As the sun is said to be in glory when he is gotten on high; there are many clouds in the morning, but when the sun is gotten to his height at noon-day, he scatters all. So a Christian is in his glory and exaltation when he can scatter doubts, and fears, and terrors that trouble other weak beginning Christians. Therefore when we are troubled with scruples, with this and that, we should labour to get out of them, that grace may be glorious; to shew that we have gotten such a light and such a convincing knowledge, and that we are so rooted in faith and grace, that the Spirit of Christ in us hath broken through all these clouds and mists, and made us glorious.
一个人要对诱惑和世界保持坚强，无论世界是威胁还是讨好，他都不在乎，只顾自己，这难道不是一件光荣的事吗？当一个人像狮子一样坚定自己，在困难时期突破阻碍，无论处境如何，他都能站得稳，这就是一个光荣的基督徒。因此，通过恩典得到的荣耀是不够满足我们的，我们必须努力争取更多的荣耀，以使我们在自己的领域中也能光彩照人。当一个人能够摆脱困扰其他人的疑虑和恐惧时，这难道不是一件光荣的事吗？就像太阳在升到高处时被称为光辉一样，早晨有很多云，但当太阳在正午达到最高点时，它会驱散所有云彩。因此，当一个基督徒能够驱散困扰其他初入信仰的弱者的疑虑、恐惧和恐怖时，他就处于光荣和升华之中。 因此，当我们被疑虑所困扰时，我们应该努力摆脱它们，以使恩典得以显赫；以显示我们已经获得了如此明亮和令人信服的知识，并且我们在信仰和恩典中根深蒂固，以至于基督的灵在我们身上穿透了所有这些云雾，使我们变得辉煌。

'From glory to glory.'
从荣耀到荣耀。

Our glory it is not like a torrent that runs amain for a time, and after is dried up for ever. Grace it is a continuing and an increasing thing. It continues still. As the stream that it is fed with is an ever-living spring, so is grace. It is fed with the grace in Christ, and he is a never-dying spring, a fountain. For that grace in him is fed with his divinity. Therefore there must be a perpetual spring in Christ. So where Christ hath opened a spring in the heart, he will feed that grace perpetually.
我们的荣耀不像一股暴流，一时猛烈，然后永远干涸。恩典是一种持续增长的东西。它仍在持续。就像供养它的溪流是一股永生的泉水一样，恩典也是如此。它以基督里的恩典为食，而他是一股永不干涸的泉源，一股泉水。因为他里面的恩典是以他的神性为食的。所以在基督里必须有一个永恒的泉源。所以当基督在心中开启了一股泉源时，他将永远供养那恩典。

Use 2. Let none be discouraged that have grace begun in them. God will I go on with his own grace. When he hath begun a good work, 'he will finish it to the day of the Lord,' 1 Cor. 1:8. Though grace be little at the first, yet it shall not stay there. It grows up we know not how; but at last it is glorious indeed. For till grace be grown, it is little discerned from other things: as between weeds and herbs there is little difference when they be green, till they be grown. Grace is little at the first, as a grain of mustard-seed, Mat. 13:31. Jerusalem is not built in a day, as we say of Rome. You have some that are a weaker sort of Christians, that are good, they would fain be in Canaan, as soon as ever they are out of Egypt, and I cannot blame them. But hereupon they are discomforted. As soon as ever they have grace in them, they would have their pitch presently, out of spiritual covetousness. Oh that I had more knowledge and more victory! &c. These desires are good; for God puts not in vain desires into the hearts of his children, but they must be content to be led from glory to glory, from one degree of grace to another. Christ himself grew more in favour with God and man. As that little stone grew to a mountain, Dan. 2:34, so we must be content to grow from grace to grace. There is a gradual proceeding in the new creature. We must not be presently in Canaan. God will lead us through the wilderness, through temptations and crosses, before we come to heaven. Many because they see they are far short of others that are stronger Christians, therefore they think they have no grace at all.
使用 2. 不要让那些已经开始有恩典的人感到泄气。上帝会继续施展他自己的恩典。当他开始了一项善工时，“他必坚固你们到底，叫你们在我们主耶稣基督的日子无可责备”（哥林多前书 1:8）。虽然一开始的恩典很小，但它不会停留在那里。我们不知道它是如何成长的，但最终它确实是荣耀的。因为在恩典成长之前，它很难与其他事物区分开来：就像在草和草本植物变绿之前，它们之间几乎没有什么区别。恩典一开始很小，就像一粒芥菜种子（马太福音 13:31）。罗马不是一天建成的，我们也这样说。你们中有一些信徒比较脆弱，他们是好人，他们一离开埃及就渴望尽快进入迦南，我不能责怪他们。但是他们因此而感到沮丧。一旦他们拥有了恩典，他们就渴望立即达到高度，出于属灵的贪婪。哦，我多么渴望更多的知识和胜利！等等。这些欲望是好的；因为上帝不会徒然将欲望放入他儿女的心中，但他们必须满足于从荣耀到荣耀，从一个层次的恩典到另一个层次的引导。基督自己在上帝和人面前也更加蒙恩。 当那块小石头变成一座山时，但以理书 2:34，我们必须满足于从恩典到恩典的成长。新造的人是逐渐发展的。我们不能立即进入迦南地。在我们到达天堂之前，上帝会引领我们穿越荒野、经历试炼和十字架。许多人因为看到自己远远落后于更强大的基督徒，所以认为自己根本没有恩典。

Therefore let those that are on the growing hand, though they be short of many that are before them, let them not be discouraged with their over-little beginnings. For it is God's ordinance and course in this world, to bring his children by little and little through many stations. As they were led in the wilderness from standing to standing, and from place to place, so God brings his children by many standings to heaven. And it is one part of a Christian's meekness to [be] subject to God's wisdom in this kind, and not to murmur that they are not so perfect as they would be, or as they shall be; but rather to magnify the mercy of God that there is any change in such defiled and polluted souls; that he hath vouchsafed any spiritual light of understanding, any love of good things; that the bent of their affections are turned to a contrary course than they were before; that God hath vouchsafed any beginnings. Rather magnify his mercy than quarrel with his dispensation, that he doth not this all at once; and, indeed, if we enter into our own hearts, it is our fault that we are not more perfect. But let us labour to be meek, and say, Lord, since thou hast ordained that I shall grow from glory to glory, from one degree of grace to another, let me have grace to magnify thy mercy, that thou hast given me any goodness, rather than to murmur that I have no more. And be content in the use of means, and endeavour to grow further, though we have not so much as others have. Nay, we may not be discouraged, because of the weakness of grace, but we may not be discouraged with a seeming interruption in our spiritual growth. God sometimes works by contraries. He makes men grow by their puttings back, and to stand by their falls. Sometimes, when God will have a man grow, he will suffer him to fall, that by his fall he may grow in a deeper hatred of sin, and in jealousy over his own heart, and a nearer watchfulness over his own ways; that he may grow more in love with God for pardoning of him, and grow more strong in his resolution for the time to come;' that he may grow more in humility. None grow so much as those that have their growth stopped for a time. Let none be discouraged when they find a stop, but consider that God is working grace in another kind. The Spirit appears in one grace when it doth not in another. It grows in one grace when it doth not in another. Sometime the Spirit will have us grow in humility; as the juice of the herbs runs to the root in the winter, it is in the leaves in the spring, it is in the seed in the autumn; as the life sometime appears in the plant in one part and sometime in another; so the Spirit of God appears sometime in humility, sometime in joy, sometime in spiritual strength and courage. Let none be discouraged overmuch when they find a stop; for there is no interruption of Spirit altogether, and this little interruption is like a sickness that will make them grow and shoot up more afterwards. It spends the humours that hinders growth. There is such a mystery in the carrying of men from glory to glory, that it makes men more glorious sometimes by base sins. I would have no man discouraged therefore. Indeed, God will work so, that he shall wish he had not given him occasion to shew his strength in his weakness, his glory in his shame; but God, where he hath begun he will go through with the work, and will turn all to good.
因此，那些正在成长的人，尽管他们比前面的人短缺很多，但不要因为他们的起步太小而感到泄气。因为在这个世界上，这是上帝的命令和方式，通过许多阶段逐渐引导他的子民。正如他们在旷野中从一个站点到另一个站点，从一个地方到另一个地方被引导一样，上帝通过许多站点引领他的子民到达天堂。这是基督徒温和的一部分，要顺从上帝在这方面的智慧，不抱怨他们不像他们想象的那样完美，或者将来会变得完美；而是要赞美上帝的怜悯，因为这些被玷污和污染的灵魂中有任何改变；他赐予了任何属灵的理解之光，任何对善事的爱；他们的情感倾向已经转向与以前相反的方向；上帝已经赐予了任何起步。与其与他的安排争吵，不如赞美他的怜悯，因为他不会一次性完成这一切；实际上，如果我们深入自己的内心，我们不够完美是我们的错。 但让我们努力保持温和，说：“主啊，既然你已经命定我要从荣耀到荣耀，从一个恩典到另一个恩典的程度，让我有恩典来赞美你的怜悯，因为你给了我任何的善良，而不是抱怨我没有更多。”并且在使用手段时要满足，并努力进一步成长，即使我们没有其他人那么多。不，我们不能因为恩典的软弱而灰心，但我们也不能因为我们属灵成长似乎中断而灰心。上帝有时候通过相反的方式来行事。他让人们在倒退中成长，在跌倒中站立。有时候，当上帝要一个人成长时，他会容许他跌倒，以便通过他的跌倒，他可以更深地憎恨罪恶，更加警惕自己的内心，更加密切地观察自己的行为；他可以因为上帝宽恕他而更加爱上帝，并在将来更加坚定自己的决心；他可以更加谦卑。没有人比那些暂时停止成长的人更能成长。当他们发现停滞时，不要灰心，而要考虑到上帝正在以另一种方式运行恩典。 当灵性在一种恩典中显现时，在另一种恩典中却没有。当灵性在一种恩典中增长时，在另一种恩典中却没有。有时，灵性会让我们在谦卑中成长；就像草药的汁液在冬天流向根部，在春天流向叶子，在秋天流向种子；就像生命有时在植物的一部分显现，有时在另一部分显现；所以上帝的灵有时以谦卑的形式显现，有时以喜乐的形式显现，有时以属灵的力量和勇气的形式显现。当人们遇到阻碍时，不要过于灰心；因为灵性并没有完全中断，这种小小的中断就像一种疾病，会让他们在之后更加成长和茁壮。它消耗了阻碍成长的体液。将人从荣耀带到荣耀的过程中有着如此神秘的事情，有时甚至通过卑劣的罪恶使人更加荣耀。因此，我不希望任何人感到灰心。事实上，上帝会这样做，以至于他会希望自己没有给他在软弱中展示他的力量，在羞耻中展示他的荣耀的机会；但上帝一旦开始，就会完成这项工作，并将一切转化为好处。

And to encourage us here, grace begun hath the same name as grace perfect. Both are glory. Why doth God call them by one name? To encourage Christians. He tells them that if it be begun it is glory, not that it is so properly, but if it be begun it shall never end till it come in heaven. Therefore God styles grace in all the latitude, from the highest to the very beginnings, by the same name, to encourage Christians. If they be within the door of the temple, though they be not so far as those that are in high and glorious places, yet they are going thither. To encourage Christians to know that unavoidably and indefeasibly they shall come to perfection of glory if it be begun. And God looks not on Christians as they are in their imperfections and beginnings, but that that in time he means to bring them to. He intends to bring them to glory. Therefore he gives grace the style of glory. As in the creatures God looked not on the seeds of trees as such, but he looked on them as seeds that he meant to make trees of; and when God looks upon his children, he looks not on them as they are children, but as they shall be perfect men. Doth the wisdom of God look on the seeds of trees as he intends to make them trees? and doth he not look upon Christians, that are babes in grace, as he intends to make them men, to come to the perfect stature of Christ? He views us at once in our beginnings and perfections. All is presented at once to him. Therefore he gives one name to the whole state of grace, grace and glory, all is glory. I beseech you therefore, if there be any goodness, any blessed change in us, let us be comforted; for he that hath brought us to the beginnings of glory will never fail till he hath brought us to perfect glory in heaven, and there our change shall rest. There is no further change there, when we are once in our element.
并且为了在这里鼓励我们，恩典的开始与完美的恩典有着相同的名字。两者都是荣耀。为什么上帝用同一个名字来称呼它们？为了鼓励基督徒。他告诉他们，如果恩典开始了，那就是荣耀，虽然这并不完全正确，但如果开始了，它将永远不会结束，直到来到天堂。因此，上帝用同一个名字来称呼从最高到最初的恩典，以鼓励基督徒。如果他们在圣殿的门内，即使他们还没有像那些在高位和光荣之地的人那样远，但他们正在前往那里。为了鼓励基督徒知道，如果开始了，他们将不可避免地和无法剥夺地达到荣耀的完美。上帝并不看基督徒的不完美和开始，而是看他们在时间中意味着要带领他们去的地方。他打算带领他们去荣耀。因此，他给了恩典荣耀的称号。就像在创造物中，上帝并不只看树的种子，而是看它们作为他打算让它们成为树的种子；当上帝看着他的子女时，他并不只看他们作为孩子，而是看他们将成为完美的人。 上帝的智慧是否将树的种子视为他打算让它们成为树木的样子？他是否也将基督徒，那些在恩典中还是婴孩的人，视为他打算让他们成为成年人，达到基督的完美身量？他一眼就看到我们的起点和完美。一切都一次呈现在他面前。因此，他给整个恩典状态一个名字，恩典和荣耀，一切都是荣耀。因此，我恳求你们，如果我们身上有任何善良、任何有福的变化，让我们得到安慰；因为带领我们到达荣耀的起点的那位，永远不会停止，直到他将我们带到天堂的完美荣耀，那里我们的变化将得到休息。一旦我们到达自己的领域，那里就没有进一步的变化了。

For even as God, when he made man, he rested from all his work upon the Sabbath; man was his excellent piece. So the Spirit of God will rest, sanctifying and altering of us. When we are once in heaven, in that eternal Sabbath, then we shall need no changes from glory to glory. We shall for ever be filled with the fulness of God, till which time there is no creature in the world so changeable as a Christian.
就像上帝在创造人时，在安息日停止了他的一切工作一样；人是他杰出的作品。因此，上帝的灵将安息，使我们成圣并改变我们。当我们一旦进入天堂，进入永恒的安息日，我们将不再需要从荣耀到荣耀的变化。我们将永远被上帝的丰满充满，直到那时，世界上没有任何生物像基督徒一样多变。

For, first, you see he was made in God's image and likeness in his state of standing.
首先，你看到他是按照上帝的形象和样式在他站立的状态下创造的。

After he fell there was a change, to his second state of sin.
他跌倒后发生了变化，进入了他的第二个罪恶状态。

After the state of fall, there is a change to the state of grace.
经历了秋天的状态之后，进入了宽恕的状态。

After that from one degree of grace to another in this world till he die.
在这之后，他在这个世界上从一个恩典的程度到另一个，直到他死去。

And then the soul is more perfect and glorious. But at the last, when body and soul shall be united, there shall be no more change; there shall be an end of all alteration.
然后灵魂将更加完美和光荣。但最后，当身体和灵魂合二为一时，将不再有任何变化；一切变动将终结。

So we see that God intends by his Spirit to bring us to perfection, though by little and little, to perfection of glory as far as our nature is capable, and this shall be at the latter day.
所以我们看到，上帝通过他的圣灵意图使我们逐渐完美，达到我们的本性所能承受的荣耀的完美，这将在末日实现。

Quest. Why not before? why not in this world?
为什么不在之前？为什么不在这个世界上？

Ans. Beloved, we are not capable here of that fulness of glory. Saint Peter on the mount had but a glimpse of the glory of heaven, and he was spiritually drunk as it were, he knew not what he said, Mark 9:6. We are not capable. Therefore we must grow here from glory to glory, till we come to that perfection of glory. God that gives us the earnest could make up the bargain here if we were capable of it, but we are not.
亲爱的，我们在这里无法达到那样的荣耀充满。圣彼得在山上只看到了天堂的荣耀的一瞥，他在灵性上陶醉了，不知道自己在说什么，可见我们无法理解。因此，我们必须在这里从荣耀到荣耀地成长，直到达到完美的荣耀。如果我们能够理解，上帝给我们的保证就可以在这里完成交易，但我们不能。

God will have a difference between the militant and the triumphant church, and will train us up here to live the life of faith, till we come to live the life of sight, the life of vision for ever in heaven.
上帝将区分战斗教会和得胜教会，并在此训练我们过着信心的生活，直到我们来到天堂永远过着视觉的生活。

Doth God by his Spirit change us by his Spirit to the likeness of Christ, 'from glory to glory,' till he have brought us to perfection of glory in heaven? Oh let us comfort ourselves in our imperfections here. We are here lame Mephibosheths. He was a king's son, but he was lame. We are spiritually lame and defective, though we be kings' sons (m). Oh, but we shall grow from glory to glory, till all end in perfection in heaven. What a comfort is this in our imperfections, that as every day we live in this world cuts off a day of our life, for we live so much the shorter, so every day we live brings us nearer to heaven; that as we decay in the life of nature every day, so we grow up another way, 'from glory to glory,' till we come to perfect glory in heaven; is not this a sweet comfort? Let us comfort ourselves with these things.
上帝是否通过他的圣灵使我们变得像基督一样，从荣耀到荣耀，直到将我们带到天堂的荣耀的完美？哦，让我们在这里的不完美中安慰自己。我们在这里是跛足的米非波设。他是国王的儿子，但他跛脚。我们在精神上是跛脚和有缺陷的，尽管我们是国王的儿子。哦，但我们将从荣耀到荣耀成长，直到在天堂中达到完美的荣耀。在我们的不完美中，这是多么的安慰，因为我们在这个世界上每一天的生活都减少了一天的生命，我们的生命就会变得更短，所以我们每一天的生活都使我们离天堂更近；正如我们在自然生命中每天衰退一样，我们在另一方面成长，从荣耀到荣耀，直到我们在天堂中达到完美的荣耀；这不是一种甜蜜的安慰吗？让我们用这些事物来安慰自己。

Use 3. Again, if the state of God's people be thus sweet and comfortable, and full of well-grounded hopes, that glory shall go further on to glory, and end in glory, then why should we be afraid of death? For grace will but end in glory. A mean glorious estate will but even be swallowed up of a truly glorious estate. Indeed grace is swallowed up of glory, even as the rivers are swallowed up of the ocean. Glory takes away nothing, but perfects all better by death. Why should we be afraid of death? We are afraid of our glory, and of the perfection of our glory.
再次使用 3。如果上帝的子民的状态如此甜美舒适，充满了坚实的希望，那么荣耀将继续前进，最终以荣耀结束，那么我们为什么要害怕死亡呢？因为恩典只会以荣耀结束。一个平凡而荣耀的状态只会被一个真正荣耀的状态所吞噬。实际上，恩典被荣耀所吞噬，就像河流被海洋所吞噬一样。荣耀不会带走任何东西，而是通过死亡完善一切更好的事物。我们为什么要害怕死亡？我们害怕我们的荣耀，害怕我们荣耀的完美。

Degrees in the glory of a Christian
基督教的荣耀中的学位

There be degrees of glory. There is glory begun here in grace, and there is the glory of the soul after death, and the glory both of soul and body for ever in heaven, and these make way one to another. A Christian is glorious while he lives, and he grows in glory while he lives. He is more glorious when he dies, for then his soul hath perfectly the image of Christ stamped upon it. But he is most glorious at the day of resurrection, when body and soul shall be glorious, when he shall put down the very sun itself. All glory shall be nothing to the glory of the saints, 'They shall shine as the sun in the firmament,' Dan. 12:3. And indeed there will be no glory but the glory of Christ and of his spouse; all other glory shall vanish and come to nothing. But the glory of the King of heaven and his queen that he hath chosen to himself to solace himself eternally with, when the spiritual marriage shall be accomplished, they shall be for ever glorious together. Why then should we be afraid of death? For then there shall be a further degree of glory of the soul, and after that a further degree of body and soul, when our bodies shall be conformable to the glorious body of Christ, when they shall be spiritual, as it is in 1 Cor. 15:44. I beseech you, therefore, let, us learn this to comfort ourselves against those dark times of dissolution, when we shall see an end of all other glory. All worldly glory shall end in the dust, and lie down in the grave; when we must say that 'rottenness is our father,' and the 'worm our mother,' Job. 17:14. We can claim no other kin in regard of our body, yet then we shall be more glorious in regard of our souls. Christ shall put a robe of glory upon us, and then afterward we shall be more glorious still.
有不同的荣耀。在恩典中开始的荣耀，死后灵魂的荣耀，以及在天堂中灵魂和身体永远的荣耀，它们相互衔接。一个基督徒在活着时是荣耀的，而且在活着时他的荣耀不断增长。当他死去时，他更加荣耀，因为他的灵魂完全地有基督的形象。但是在复活的那一天，他将变得最荣耀，当身体和灵魂都将荣耀时，他将击败太阳本身。所有的荣耀都不及圣徒的荣耀，“他们要在天上的光辉中发出如同太阳一样的光辉”，但以理书 12:3。实际上，除了基督和他的新娘的荣耀之外，将没有其他的荣耀，所有其他的荣耀都将消失并归于无有。但是天国之王和他所选择的新娘的荣耀将永远共存，以永远安慰自己，当属灵的婚姻完成时，他们将永远一起荣耀。那么我们为什么要害怕死亡呢？ 因此，灵魂将会有更高的荣耀，之后身体和灵魂也会有更高的荣耀，当我们的身体与基督荣耀的身体相符合时，它们将变得属灵，正如哥林多前书 15:44 所说。因此，我恳求你们，让我们学会用这个来安慰自己，对抗那些黑暗的解体时刻，当我们看到其他一切荣耀的终结。所有世俗的荣耀都将终结于尘土，躺在坟墓中；当我们必须说“腐烂是我们的父亲”，“虫子是我们的母亲”，约伯记 17:14。在我们的身体方面，我们不能宣称有其他的亲属，然而在我们的灵魂方面，我们将更加荣耀。基督将给我们披上荣耀的袍子，然后我们将更加荣耀。

Therefore it is base infidelity to be afraid of our dissolution, when indeed it is not a dissolution, but a way to glory. We should rather consider the conjunction, than the dissolution. Death takes in pieces body and soul, but it joins the soul to Christ. It makes the soul more glorious than it was before. We go from glory to glory. Our Saviour Christ saith, 'He that believeth in me shall never die,' John 11:26. What doth he mean by that?
因此，害怕我们的消亡是一种背叛，实际上这不是一种消亡，而是通向荣耀的途径。我们应该更多地考虑联结，而不是分离。死亡将身体和灵魂分开，但它将灵魂与基督联结在一起。它使灵魂比以前更加荣耀。我们从荣耀走向荣耀。我们的救主基督说：“信我的人永远不会死”，约翰福音 11:26。他这话是什么意思？

Indeed, we shall never die, for grace shall be swallowed up of glory. As soon as ever the life of nature is gone, he lives the life of glory presently. So he never dies. There is but a change of the life of grace and of nature for the life of glory.
确实，我们永远不会死亡，因为恩典将被荣耀所吞噬。一旦自然生命消失，他立即过上荣耀的生活。所以他永远不会死去。只是从恩典和自然的生命转变为荣耀的生命。

What that glory shall be at that day, it is a part of that glory to know; for indeed it is beyond expression, and beyond the comprehension of our minds. They cannot conceive it nor our tongues express it. Peter, as I said, seeing but a glimpse of it, said, 'It is good for us to be here.' He forgot all his former troubles and afflictions. If such a little glimpse of glory could so possess the soul of that blessed man Peter, as that it made him forget all his former miseries, and all his afflictions whatsoever, to be in love with that condition above all others, what shall the glory of heaven be then! Shall we think then of our former misery, and baseness, and trouble, and persecutions? Oh no.
那个荣耀在那一天将会是什么，这是荣耀的一部分，我们无法言喻，也无法理解。我们的思维无法想象，我们的语言无法表达。正如我所说，彼得只是瞥见了一点点，就说：“我们在这里是好的。”他忘记了所有以前的痛苦和困苦。如果这么一点点荣耀就能如此占据那位有福的彼得的灵魂，使他忘记所有以前的苦难和困苦，对那种状态爱得胜过一切，那么天堂的荣耀将会是什么呢！我们会想起以前的痛苦、卑贱、困扰和迫害吗？哦不。

Use 4. Again, let us be exhorted by this to try the truth of grace in us, by our care to grow and proceed from glory to glory, still to be more glorious in Christianity. Beloved, of necessity it must be so. Let us not deceive ourselves in our natural condition. Do we content ourselves that we live a sick man's life? No. We desire health. When we have health, is that all? No. When we have health, we desire strength too, that we may encounter oppositions. Is it so in nature, that life is not enough, but health; and that is not enough, but strength too? And is it not so much more in the new creature, in the new nature, in the divine nature? If there be life, there will be a desire to have health, that our sick souls may be more and more healed; that our actions that come from our faculties sanctified be not sick actions; that they be not weak languishing actions; that we may have healed souls; that God together with pardoning grace may join healing grace, to cure our souls daily more and more, that we may be more able to performances. And then, when we have got spiritual health, let us desire spiritual strength to encounter oppositions and temptations, to go through afflictions, to make way through all things that stand in our way to heaven. Let us not deceive ourselves. This will be so. If there be truth of grace, still a further and further desire of grace, carrying us to a further and further endeavour.
再次使用 4。让我们通过我们努力成长并从荣耀到荣耀的关怀，试验在我们内心的恩典的真实性，仍然在基督教中更加荣耀。亲爱的，这是必然的。让我们不要欺骗自己处于我们的自然状态。我们满足于过着一个病人的生活吗？不。我们渴望健康。当我们拥有健康时，那就够了吗？不。当我们拥有健康时，我们也渴望力量，以便我们可以应对挑战。在自然界中是这样吗？生命不仅仅是足够的，还需要健康；健康也不仅仅是足够的，还需要力量。在新造的生物中，新的本性中，神圣的本性中难道不是更加如此吗？如果有生命，就会渴望拥有健康，使我们病弱的灵魂得到更多的医治；使我们从我们被圣化的能力产生的行动不是病态的行动；使它们不是虚弱的、衰弱的行动；使我们的灵魂得到医治；使上帝与宽恕的恩典一起加入医治的恩典，每天更多地治愈我们的灵魂，使我们更能够履行。 然后，当我们拥有了精神健康，让我们渴望精神力量来面对反对和诱惑，经历痛苦，克服一切阻碍我们通往天堂的事物。让我们不要欺骗自己。这将会发生。如果有恩典的真实存在，仍然会有越来越深的渴望恩典，推动我们不断努力。

The more we grow in grace, the more God smells a sweet sacrifice from us; that that comes from us is more refined and less corrupt. It yields better acceptance to God.
我们在恩典中越长大，上帝就越能从我们身上闻到一种甜美的祭品；我们所献上的祭品更加纯净，更少有污染。这样更容易得到上帝的悦纳。

And then for others, the more we grow in grace, the more we grow in ability, in nimbleness, and cheerfulness to do them good; and that that comes from us finds more acceptance with others, being carried with a strong spirit of love anddelight, which alway is accepted in the eyes of men.
然后对于其他人来说，我们在恩典中的成长越多，我们在能力、灵活性和愉快度方面也越来越强，以便为他们做好事；而我们所做的事情，因为带着强烈的爱和喜悦的精神，更容易得到他人的接受，这总是在人们眼中受到欢迎。

The more we grow in grace, the more cheerful we shall be in regard of ourselves. The better we are, the better we may be; the more we do, the more we may do. For God further instils the oil of grace, to give us strength and cheerfulness in good actions, so that they come off with delight. Our own cheerfulness increaseth as our growth increaseth. In a word, you see glory tends to glory, and that is enough to stir us up to grow in it. Seeing glory here, which is grace, tends to glory in heaven, we should never rest till we come to that perfection; till the glory of grace end in glory indeed. For what is the glory of heaven but the perfection of grace? And what is the beginnings of grace here but the beginnings of glory? Grace is glory begun, and glory is grace perfected. Therefore, if we would be in heaven as much as may be, and enter further and further into the kingdom of God, as Peter saith, 2 Pet. 1:5, seq., let us be alway adding grace to grace, and one degree to another. Put somewhat to the heap still, that so we may go from glory to glory, from knowledge to knowledge, from faith to faith, from one degree to another.
我们在恩典中成长得越多，对自己就越开心。我们越好，就能变得更好；我们做得越多，就能做得更多。因为上帝不断注入恩典的油，给予我们在善行中的力量和愉悦，使我们能够愉快地完成它们。我们自己的开心程度随着我们的成长而增加。总之，你看到荣耀趋向荣耀，这足以激励我们在其中成长。既然这里的荣耀，也就是恩典，趋向天堂的荣耀，我们就应该不停地追求完美；直到恩典的荣耀真正结束于荣耀。因为天堂的荣耀不就是恩典的完美吗？而这里的恩典的开始不就是荣耀的开始吗？恩典是荣耀的开始，而荣耀是恩典的完美。因此，如果我们想尽可能地进入天堂，进一步进入上帝的国度，正如彼得所说的，让我们始终将恩典加给恩典，一个层次加给另一个层次。不断地往堆里加一些东西，这样我们就可以从荣耀到荣耀，从知识到知识，从信仰到信仰，从一个层次到另一个层次。

Obj. But it will be objected that Christians sometimes stand at a stay, sometimes they seem to go back.
但会有人反对，称基督徒有时会停滞不前，有时似乎会倒退。

Ans. In a word, to answer that, some because they cannot see themselves in growing, they think they grow not at all. It is but ignorance; for we see the sun moves, though we see him not in moving. We know things grow, though we see them not in growing. Therefore it follows not, that because we perceive not our growth from grace to grace, that therefore we grow not.
总之，回答这个问题，有些人之所以认为自己没有成长，是因为他们无法看到自己的成长。这只是无知而已；因为我们看不见太阳在移动，但我们知道它在移动。我们知道事物在成长，尽管我们看不见它们在成长。因此，我们不能因为我们感知不到从恩典到恩典的成长，就认为我们没有成长。

But put the case indeed that Christians decay in their first love and in some grace. There is a suspension of growth. It is that they may grow in some other grace. God sees it needful they should grow in the root, and therefore abaseth them in the sense of some infirmity, and then they spring out amain again. As after a hard winter comes a glorious spring, upon a check grace breaks out more gloriously. And there is a mystery in God's government in that kind, that God often increaseth grace by the sight and sense of our infirmities. God shews his powerful government in our weakness; for God's children never hate their corruption more than when they have been overcome by it. Then they begin to be sensible of it, that there is some hidden corruption that they discerned not before, that it is fit they should take notice of. The best man living knows not himself till he comes to temptation. That discovers himself to himself. Temptation discovers corruption and makes it known, and then stirs up hatred for it. As love stirs up endeavour, so hatred aversation* and loathing. It is profitable for God's children to fall sometimes. They would never be so good as they are else. They would not wash for spots; but when they see they are foul indeed, then they go to wash. But this is a mystery; God will have it so for good ends.
但是假设基督徒确实在初爱和某些恩典方面衰退。这是一种生长的暂停。这是因为他们可能在其他恩典中成长。上帝认为他们需要在根基上成长，因此降低了他们对某些软弱的感知，然后他们再次迅速发展。就像经历了严冬后会迎来辉煌的春天一样，经历了挫折后，恩典会更加辉煌地绽放。在这种情况下，上帝的治理中有一个奥秘，上帝经常通过看到和感知我们的软弱来增加恩典。上帝在我们的软弱中展示了他有力的统治；因为上帝的儿女从未像被它征服时那样憎恨自己的腐败。然后他们开始意识到，有一些隐藏的腐败他们之前没有察觉到，他们应该注意到它。活着的最好的人在面临诱惑之前不了解自己。诱惑让人发现自己。诱惑揭示了腐败并使其被认识到，然后激起对它的憎恶。就像爱激发努力一样，憎恶引起厌恶和厌恶。对上帝的儿女来说，有时候跌倒是有益的。否则，他们永远不会变得如此善良。 他们不会为了污点而洗涤，但当他们发现确实很脏时，他们会去洗涤。但这是一个谜，上帝会以善意的目的让它如此。

It checks the disposition of some good people. They think they have not grace, because they have but a little. This phrase shews that we have not all at once. God carries us by degrees, 'from glory to glory,' from one degree of grace to another. God's children, when they have truth of grace wrought in them, their desires go beyond their endeavour and strength. Their desires are wondrous large, and their prayers are answerable to their desires. Therefore in the Lord's prayer what say we? 'Thy kingdom come; thy will be done in earth as it is in heaven,' Mat. 6:10. Can it be so in this world? No. But we must pray till we come to it. We must pray till we come to heaven, where prayer shall cease. So the prayers and desires of God's people transcend their endeavours. Their prayers are infinite. Hereupon, the chief thing in conversion being the desire, the turning of the stream of the will, when they find their will and their desire good, and their endeavour to fall short of their purposes, they say, Surely I have no good, because I have not that I would have, as if they should have heaven upon earth. We must grow 'from glory to glory.' And thank God for that beginning. It is God's mercy that he would work the least degree of grace in such rebellious hearts as all of us have; that he would work any goodness, any change, though never so little. God looks not to the measure, so much as to truth. For he will bring truth to perfection, though it be never so little. Let us be comforted in it. And it is God's government, to bring his children to glory by little and little, that so there may be a dependence of one Christian upon another; the weaker on the stronger: and that there may be pity, and sweet affections of one Christian to another; and that there may be perpetual experience of God's mercy in helping weak Christians; and a perpetual experience of that which is the true ground of comfort, justification; that we must needs be justified, and stand righteous before God, by Christ's absolute righteousness, having experience of our imperfect righteousness. So a little measure of grace in us is for great purpose. Therefore let none be discouraged, especially considering that God, whom we desire to please, values us by that little good we have, and esteems us by that condition he means to bring us to ere long to perfection. So long as we take not part with our corruptions, but with the Spirit of God, and give way to him, and let him have his work in us; so long be of good comfort in any measure of grace whatsoever.
它检查了一些善良的人的性情。他们认为自己没有恩典，因为他们只有一点点。这句话表明我们不是一下子就拥有一切。上帝逐渐地带领我们，“从荣耀到荣耀”，从一个层次的恩典到另一个层次。当上帝的儿女们在他们里面产生了真正的恩典时，他们的欲望超越了他们的努力和力量。他们的欲望非常广大，他们的祈祷与他们的欲望相符。因此，在主祷文中，我们说什么？“愿你的国降临；愿你的旨意行在地上，如同行在天上一样。”（马太福音 6:10）这在这个世界上可能吗？不可能。但我们必须祈祷直到实现。我们必须祈祷直到来到天堂，那里祈祷将停止。因此，上帝的子民的祈祷和欲望超越了他们的努力。他们的祈祷是无限的。因此，转变意愿的流向是转化中的主要事情，当他们发现他们的意愿和欲望是好的，而他们的努力却没有达到他们的目标时，他们说，我肯定没有好处，因为我没有我想要的，好像他们应该在地上拥有天堂。我们必须“从荣耀到荣耀”成长。并且为这个开始感谢上帝。 是上帝的怜悯，他愿意在我们这样叛逆的心中工作最微小的恩典；他愿意工作任何善良、任何改变，即使再微小也无妨。上帝并不看重数量，而是看重真实。因为他会将真实完善，即使再微小也无妨。让我们在其中得到安慰。这是上帝的治理，通过一点一点地带领他的子民走向荣耀，这样基督徒之间就会相互依赖；弱者依赖强者。这样就会有怜悯和甜蜜的情感在基督徒之间流动；这样就会不断体验到上帝在帮助软弱的基督徒方面的怜悯；这样就会不断体验到真正的安慰之源，称义；我们必须通过基督的绝对义来在上帝面前称义，同时也体验到我们不完美的义。因此，我们内心的微小恩典有着重大的目的。因此，让没有人气馁，特别是考虑到我们渴望取悦的上帝，他根据我们所拥有的微小善行来评价我们，并且他会在不久的将来将我们带到完美的状态。 只要我们不与我们的腐败同流合污，而是与上帝的圣灵同行，并让他在我们身上发挥作用；只要我们在任何程度的恩典中都能坚定信心。

Christians compared to the best things
基督徒与最好的事物相比较

Use. 5. Again, in that grace is of a growing nature, in all changes and alterations, whatsoever we decay in, let us not decay in grace. Beg of God. Lord, whatsoever thou takest from me, take not thy Spirit from me! take not thy stamp from me! Let me grow in the inward man although I grow not in the world. Let us labour to grow 'from glory to glory,' though we lose otherwise. That is well lost and parted with in the world that is with the gain of any grace, because grace is glory. It is a good sickness that gets more patience, and more humility. It is a good loss that makes us grow less worldly-minded and more humble by it. All other things are vanity in comparison. And that grace that we get by the loss of them is well gained. Grace is glory; and the more we grow in grace, the more we grow in glory. Therefore I beseech you labour to thrive that way, to grow up heavenward, daily more and more in our disposition. Beloved, the more grace we get the more glory; and the more like we are to Christ and to God, the more we adorn our profession; and the more we shame Satan and his instruments, and stop their mouths, the more duties come off naturally and sweetly from us without constraint. It is good for us to be grown Christians, that we need not be cumbered with corruptions. The more we grow, the more nimble and cheerful and voluntary we shall be in duty. We shall partake more of that anointing that makes us nimble in God's service. There is nothing in the world so glorious as a grown Christian. Therefore let us be in love with the state of Christianity, especially with grown Christians. Of all things, he is compared with the best. If he be a house, he is a temple; if he be a plant, he is a cedar growing up; if he be a flower, he is a lily rising and growing fresher; if he be a stone, he is a pearl. He grows in estimation and use more and more. Beloved, if we had spiritual eyes to see the state of a Christian, of a grown Christian especially, we would labour above all things to thrive in this way. Have we not many works to do? Have we not many enemies to resist? Have we not many graces to perfect? Are we not to die and to appear before God? Are we not to enjoy the blessings of God purely? and do not these things require a great deal of strength of grace? Oh they do. Therefore labour above all things in the world to behold God's love in Christ, and to behold Christ, that by this sight we may grow from glory to glory.
使用。5.再者，由于恩典是一种成长的性质，在所有的变化和改变中，无论我们在什么方面衰退，让我们不要在恩典上衰退。向上帝祈求。主啊，无论你从我身上拿走什么，不要从我身上拿走你的圣灵！不要从我身上拿走你的印记！让我在内心的人中成长，即使在世界上我没有成长。让我们努力从荣耀到荣耀地成长，尽管我们在其他方面失去。与任何恩典的获得相比，那在世界上失去和分离是很好的，因为恩典就是荣耀。通过失去它们获得的恩典是很好的。恩典就是荣耀；我们在恩典中成长得越多，我们在荣耀中成长得越多。因此，我恳求你努力朝着这个方向茁壮成长，每天在我们的性情中越来越多地朝着天堂成长。亲爱的，我们获得的恩典越多，荣耀就越多；我们越像基督和上帝，我们就越能装饰我们的信仰；我们越能羞辱撒旦和他的工具，堵住他们的嘴巴，我们就越能自然而甜蜜地履行职责，而不受约束。 成长为基督徒对我们来说是好事，这样我们就不必被腐败所困扰。我们越成长，就越能够在职责上灵活、愉快和自愿。我们将更多地分享到那使我们在上帝的服务中灵活的膏油。世界上没有什么比成熟的基督徒更光荣的了。因此，让我们热爱基督教的状态，特别是成熟的基督徒。他与最好的事物相比较。如果他是一座房子，他是一座圣殿；如果他是一棵植物，他是一棵长大的雪松；如果他是一朵花，他是一朵盛开并变得更加新鲜的百合花；如果他是一块石头，他是一颗珍珠。他的评价和用途越来越高。亲爱的，如果我们有属灵的眼睛看到一个基督徒的状态，特别是一个成熟的基督徒的状态，我们将努力在这条道路上茁壮成长。我们难道没有许多工作要做吗？我们难道没有许多敌人要抵抗吗？我们难道没有许多恩典要完善吗？我们难道不是要死亡并出现在上帝面前吗？我们难道不是要纯粹地享受上帝的祝福吗？这些事情难道不需要大量的恩典力量吗？哦，确实需要。 因此，在世界上最重要的事情就是努力去看到上帝在基督里的爱，并且看到基督，通过这个视觉，我们可以从荣耀到荣耀的成长。

And this will make us willing to die. What makes a man willing to die, but when he knows he shall go from glory to greater glory? After death is the perfection of glory. Then we are glorious indeed, when we are in heaven. A weak sight here by faith changeth us; but a strong sight, when we shall see face to face, perfectly changeth us. Then we shall be like him, when we shall see him face to face.
这将使我们愿意去死。是什么让一个人愿意去死，而不是他知道他将从荣耀走向更大的荣耀？死后是荣耀的完美。当我们在天堂时，我们确实是荣耀的。在这里，信仰通过虚弱的视力改变我们；但当我们面对面地看到时，强大的视力会完全改变我们。当我们面对面地看到他时，我们将变得像他一样。

A wicked man cannot desire death, he cannot desire heaven itself. Why? Because heaven is the perfection of grace. Glory [which] is but grace he loves not. Therefore it is a certain evidence of future glory, for a man to love grace, and to grow. I say such a man is willing to die. A wicked man, that hates grace, that loves not Christ in his image, in his children, or in his truth, he hates glory that is the perfection of grace; for peace, and joy, and comfort, they are but those things that issue from grace, and spring from grace. Grace is the chief part of heaven, the perfection of the image of God, the perfection of all the powers to be like Christ. But for peace and comfort that springs from it, a wicked man loves peace and quiet, but to have his nature altered he loves not that; and if he love not grace, how can he love glory? There is no man but a Christian that loves heaven. We are ready to drop away daily. Now to be in a state unchanged, it is a fearful thing. Unless we be changed by the Spirit of God, we shall be afraid to die. We cannot desire to be in heaven. The very heaven of heavens is the perfection of grace. To see God to be all in all, and by the sight of God to be transformed into his likeness, it is the chief thing in heaven. Therefore I beseech you let us labour more and more to grow in grace; set Christ before us. Let me add this one thing, make use of our patterns among us. Christ is now in heaven, but there will be the Spirit of Christ in his children to the end of the world; and grace is sweetly conveyed from those that we live amongst. We grow up in grace by growing in a holy communion one with another. Christ will kindle lights in every generation. Therefore let us labour to have the spirit of those we live with given to us; in conversing, to be like Christ in his members; to love the imago of Christ in his children, and to converse with them; to be altered into their likeness. This will change us to the glorious likeness of Christ more and more.
一个邪恶的人不能渴望死亡，他也不能渴望天堂本身。为什么？因为天堂是恩典的完美体现。他不喜欢荣耀，因为荣耀只是恩典。因此，一个人若是爱恩典并不断成长，那就是未来荣耀的确凿证据。我说这样的人愿意去死。一个邪恶的人，他憎恶恩典，不喜欢基督在他的形象、他的子女或他的真理中，他憎恶恩典的完美荣耀；因为和平、喜乐和安慰只是源自恩典并滋生于恩典。恩典是天堂的主要部分，是上帝形象的完美体现，是所有力量成为基督的完美体现。但对于源自恩典的和平和安慰，一个邪恶的人喜欢和平和宁静，但他不喜欢改变自己的本性；如果他不喜欢恩典，他怎么能喜欢荣耀呢？除了基督徒，没有人会喜欢天堂。我们每天都准备离开这个世界。现在，保持不变的状态是可怕的。除非我们被上帝的圣灵改变，否则我们会害怕死亡。我们不能渴望进入天堂。天堂的天堂本身就是恩典的完美体现。 看到上帝成为一切，并通过看到上帝而被转化成他的样子，这是天堂中最重要的事情。因此，我恳求你们让我们更加努力地在恩典中成长；将基督摆在我们面前。让我再补充一件事，利用我们中间的榜样。基督现在在天堂，但基督的灵将一直存在于他的子民中，直到世界的末日；恩典从我们所生活的人中甜蜜地传递。我们通过与彼此圣洁的交流而在恩典中成长。基督将在每一代点燃光明。因此，让我们努力使我们所生活的人的灵魂赐予我们；在交往中，像基督的肢体一样；爱基督的儿女的形象，并与他们交往；改变成他们的样子。这将使我们越来越像基督的荣耀形象。

Those that care not what company they keep, those that despise the image of Christ in those among whom they live, can they grow in grace?
那些不在乎与谁为伍的人，那些鄙视基督形象的人，他们能在恩典中成长吗？

We shall give account of all the good examples we have had. Doth God kindle lights for nothing? We should glorify God for the sun and moon and stars, and other creatures. Is not a Christian more glorious than all the creatures in the world? We should glorify God for grace in Christians, and labour to be transformed to them that we may grow the liker to Christ, that we may grow more and more glorious. I speak this to advance the communion of saints more and more, as we desire to partake more and more of this grace, and to grow 'from glory to glory.'
我们将对我们所拥有的所有良好的榜样负责。上帝岂会无缘无故点燃光明？我们应该为太阳、月亮、星星和其他生物而荣耀上帝。难道一个基督徒不比世界上所有的生物更加荣耀吗？我们应该为基督徒中的恩典而荣耀上帝，并努力使自己转变成为他们的样子，以便我们可以更像基督，变得越来越荣耀。我说这话是为了更加推进圣徒的交通，正如我们渴望更多地分享这种恩典，并且从荣耀到荣耀地成长。

Use 6. Again, considering that God means to bring us, by little and little, by degrees, to perfect glory of body and soul, and condition in heaven to be like Christ, let this make us be content to be vile for Christ in this world, as David said when he teas scorned, 'I will be yet more vile,' 2 Sam. 6:22, 'do you think I think much to shew myself thus, for the honour of God?' When Michal scoffed, 'I will be more vile.' Let us be content to go out of the camp, and bear the reproach of Christ, Heb. 11:26, bear the reproach of religion. Let the world scorn us for the profession of religion. God is bringing us from glory to glory, till he bring us to perfect glory; and shall we suffer nothing for him? Let us be content to be more vile, and to bear the reproach of religion. The very worst thing in religion, the reproach of Christ, as Moses made a wise choice, it is better than the treasures of Egypt, Heb. 11:26. The most excellent things in the world are not so good as the worst thing in religion, because reproach ends with assurance of comfort, that God will take away that, and give us glory after. Therefore, let us not be discouraged from a Christian course, but go through good report and bad report, break through all, to finish our course with joy, as St Paul speaks of himself, Acts 20:24.
再次使用 6。考虑到上帝打算逐渐将我们带到完美的身体和灵魂的荣耀，并在天堂中与基督一样的境地，让我们满足于在这个世界上为基督而卑微，正如大卫在被蔑视时所说的，“我还要更加卑微”（撒母耳记下 6:22），“你们以为我为了上帝的荣耀而这样展示自己，我会介意吗？”当米甲嘲笑时，“我会更加卑微。”让我们满足于离开营地，承受基督的羞辱（希伯来书 11:26），承受宗教的羞辱。让世界因我们对宗教的信仰而嘲笑我们。上帝正在将我们从荣耀带到荣耀，直到将我们带到完美的荣耀；那么我们难道不应该为他忍受一些苦难吗？让我们满足于更加卑微，承受宗教的羞辱。宗教中最糟糕的事情，基督的羞辱，正如摩西做出明智的选择，它比埃及的财富更好（希伯来书 11:26）。世界上最优秀的事物都不如宗教中最糟糕的事情好，因为羞辱以安慰的保证结束，上帝会把它带走，并在之后给我们荣耀。 因此，让我们不要因为基督徒的道路而灰心，而是经历好的和坏的报道，突破一切，以喜乐完成我们的使命，正如圣保罗在使徒行传 20:24 中所说的那样。

Use 7. And doth God bring us from glory to glory, till he have brought us to perfection of glory? Then, I beseech you, let us beforehand be thankful to God, as we see in the epistles of blessed St Paul and Peter: 'Blessed be God, the Father of our Lord Jesus Christ, that hath begotten us to an inheritance immortal, undefiled, reserved in heaven,' saith St Peter, 1 Pet. 1:4; and so St Paul. Let us begin the employment of heaven beforehand. For why doth God discover to us that he will bring us to glory? why doth he discover it to our faith, that excellent state? That we might begin heaven on earth, as much as might be. And how shall we do that? By the employment of heaven. What is that? 'Holy, holy, holy, Lord God of hosts,' Rev. 4:8. There is nothing but magnifying and glorifying of God. There shall be no need of prayer. There are praises alway; and so much as we are in the praises of God, and glorifying of God for his mercy and love in Christ, so much we are in heaven before our time. I beseech you, therefore, be stirred up in consideration of this, that we are leading on by degrees, from glory to glory, till we come to perfection. Let us even give God the praise of all beforehand. For it is as sure as if we had it. For one way, how things to come are present, is by faith. Glory to come is present two or three ways already, that may stir us up to glorify God beforehand.
使用第七。上帝是否将我们从荣耀带到荣耀，直到将我们带到完美的荣耀？因此，我恳求你们，让我们提前感谢上帝，正如我们在保罗和彼得的书信中所看到的：“愿颂赞归给我们主耶稣基督的父神，他按自己的大怜悯，借着耶稣基督从死里复活，重生了我们，叫我们有活泼的盼望，有不能朽坏、不能玷污、不能衰残、为你们存留在天上的基业。”彼得前书 1:4；保罗也是如此。让我们提前开始天堂的工作。上帝为什么要向我们揭示他将带领我们进入荣耀？为什么要向我们的信仰揭示这个卓越的状态？这是为了让我们尽可能地在地上开始天堂。我们该如何做到呢？通过天堂的工作。那是什么？“圣哉，圣哉，圣哉，万军之主上帝。”启示录 4:8。除了赞美和荣耀上帝之外，没有其他事情。不需要祈祷。那里一直有赞美；只要我们在基督里赞美上帝的怜悯和爱，我们就提前进入了天堂。因此，我恳求你们，考虑到我们正逐渐从荣耀到荣耀，直到完美，让我们提前赞美上帝的一切。 因为它就像我们已经拥有一样确定。因为一种方式，未来的事物如何存在，是通过信仰。未来的荣耀已经以两三种方式存在，这可能激励我们提前荣耀上帝。

(1.) The glory to come is present to Christ our head. We, in our husband, are in heaven. Now he hath taken heaven for us!
(1.) 未来的荣耀对于我们的头，基督，是现在存在的。我们作为他的妻子，已经在天堂。现在他已经为我们占据了天堂！

(2.) And in regard of faith, that is the evidence of things not seen. It is the nature of faith to present things to come as present. To faith, glory to come is present, present in Christ, and we are part of Christ, Christ mystical, and members. And we in our head are in heaven already, and sit there. And to faith, that makes things present that are to come, we are in heaven already.
关于信仰，它是对看不见之物的证据。信仰的本质是将未来的事物呈现为现在。对于信仰来说，未来的荣耀是现在的，存在于基督里，而我们是基督的一部分，是基督的神秘身体和肢体。我们作为基督的一部分，已经在天堂，并且坐在那里。对于信仰来说，使未来的事物成为现在，我们已经在天堂了。

(3.) And we have the earnest of heaven, the first-fruits of the Spirit. We have grace which is glory, the beginnings of glory. We have the first-fruits and earnest. Now, an earnest is never taken away, but is made up by the bargain with the rest; so the earnest of the Spirit of God, the first-fruits of peace and joy, of comfort and liberty to the throne of grace, these are the beginnings of heaven. Therefore, be much in praising God. Oh that we could be so! If we could get into a frame and disposition to bless God, we could never be miserable; no, not in the greatest afflictions, for thankfulness hath joy alway. When a man is joyful, he can never be miserable, for joy enlargeth the soul. When is a man most joyful, but in a state of thankfulness? And what makes us thankful so much, as to consider the wonderful things that are reserved in another world, the glory that God is leading us to by little and little, from glory to glory, till we be perfect?
（3）我们拥有天堂的保证，圣灵的初熟果实。我们拥有荣耀的恩典，荣耀的开端。我们拥有初熟果实和保证。现在，保证永远不会被拿走，而是通过与其他事物的交易来实现；因此，上帝的圣灵的保证，和平和喜乐的初熟果实，安慰和自由的开始，这些都是天堂的开端。因此，要多多赞美上帝。哦，但愿我们能这样做！如果我们能进入一种赞美上帝的状态和心境，我们将永远不会感到痛苦；即使在最大的苦难中也不会如此，因为感恩常常带来喜乐。当一个人快乐时，他永远不会感到痛苦，因为喜乐扩大了灵魂。一个人何时最快乐呢？不就是在感恩的状态下吗？而什么让我们如此感恩，不就是考虑到在另一个世界中所保留的奇妙事物，上帝逐渐引领我们从荣耀到荣耀，直到我们完美无缺的荣耀吗？

'Even as by the Spirit of the Lord.'
即使是靠着主的灵。

'As' here is taken according to the phrase in the Greek; and there is the like word in the Hebrew. It signifieth likeness and similitude sometimes, and sometimes otherwise.* It is not here meant as if we were like the Spirit of the Lord, but this change is wrought even as by the Spirit of the Lord. That is, it is so excellent and so strong, that you may know that it is done by none but the Spirit of God.
这里的“as”是根据希腊语短语而采用的；在希伯来语中也有类似的词。它有时表示相似和相似之意，有时则表示其他意思。这里并不是说我们像主的灵一样，而是这种变化是由主的灵所完成的。也就是说，它是如此卓越和强大，以至于你可以知道这是由上帝的灵所做的。

Again, 'as by the Spirit of the Lord,' that is, so far as the Spirit of the Lord changeth us. It implieth those two things, that is, it is done by the power of the Spirit, that we may know it is done by the Spirit of the Lord; and then, as by him and no further, for we no further shine than he enlighteneth us. As the air, it is no further light than the sun shines into it; so we have no more glory, strength, comfort, and peace, or anything gracious or glorious, than the Spirit of God shines into us: therefore he saith, 'as by the Spirit of the Lord.' It is so glorious and excellent, and so far forth as he doth it. 'As by the Spirit of the Lord;' so he expresseth the meaning of that phrase.
再次，'由于主的灵'，也就是说，只要主的灵改变了我们。这意味着两件事，也就是说，它是由圣灵的能力完成的，以便我们知道它是由主的灵完成的；然后，只有通过他，没有其他方式，因为我们的光辉不会超过他所照亮的程度。就像空气一样，它只有在太阳照射到它时才会有光芒；同样，我们拥有的荣耀、力量、安慰、平安或任何恩典或荣耀，都不会超过上帝的灵照亮我们的程度：因此他说，'由于主的灵'。只有在他这样辉煌和卓越的程度上，他才表达了这个短语的含义。

Now you see here the doctrine is clear, that all that I have spoken of before comes from the Spirit of the Lord, and from no other cause.
现在你看到这里的教义是清楚的，我之前所说的一切都来自于主的灵，没有其他原因。

The beholding, the transforming, the degrees of transforming from glory to glory, the taking away of the veil, all is from the Spirit of the Lord. To go over the particulars.

The Holy Ghost doth open our eyes to behold the glory of the Lord, and therefore he is called the Spirit of illumination. The Holy Ghost takes away the veil of ignorance and unbelief, and thereupon he is called the Spirit of revelation. The Holy Ghost upon revealing the love of God to us in Christ, and the love of Christ to us, and illuminating our understandings to see these things, he breeds love to God again, shewing the love of God to us, and thereupon he is called the Spirit of love. Now when God's love is shed into us by the Spirit of illumination and revelation, then we are changed according to the image of Christ; and thereupon the Holy Ghost, from the working of a change, is called the Spirit of sanctification, because he is not only the holy temple of that blessed person, but he makes us holy; and because this change is a glorious change, a change from one degree of grace to another, till we come to be perfect in heaven; hereupon it is called a Spirit of glory, as St Peter saith, 'the Spirit of glory resteth on you,' 1 Peter 4:14, that is, the Spirit of peace, of love, of comfort, of joy, &c. The Spirit, in regard of this blessed attribute, working all these, he is called the Spirit of glory. The Spirit hath divers names according to the divers operations he works in the saints and people of God; as here the Spirit of illumination, of revelation, of love, of sanctification, of glory, all is by the Spirit. Whatsoever is wrought in man it is by the Spirit. All comes from the Father as the fountain, and through the Son as Mediator; but whatsoever is wrought it is by the Holy Ghost in us, which is the substantial vigour in the Trinity. All the vigour and operation in the Trinity upon the creature, it is by the Holy Ghost, the third person. As in the creation the Spirit moved upon the waters, and moving there and brooding on them, framed the whole model of the creatures; all were framed by the Holy Ghost; so the Holy Ghost upon the water of our souls frames the new creature, frames all this change 'from glory to glory,' all is by the Holy Spirit. Therefore it is here in the passive term, 'We are changed from glory to glory, as by the Spirit of the Lord.' So in the chain of salvation you have passive words in them all. 'Whom God foreknew he chose: and whom he chose he justified: and whom he justified he glorified,' Rom. 8:30, all because they come from God, and the Spirit of God. So here we are transformed from glory to glory, all is by the Spirit of God, the third person. For, beloved, even as from God toward us all things come through the Son by the Spirit, so back again, all things from us to God must come by the Spirit and through Christ. We do all by the Spirit, as all things are wrought in us by the Spirit. God gives us the Spirit of prayer and supplication, and the Spirit of sanctification; and we pray in the Spirit, and work in the Spirit, and walk in the Spirit. We do all in the Spirit, to shew that the Spirit doth all in all. In this new creature and work of sanctification it is by no less than the Spirit of the Lord. For, beloved, as it was God that redeemed us, so it is God that must change us; as it was God that wrought our salvation and reconciled us,—no less person could do it,—so it must be God that must persuade us of that glorious work, and fit us for it by his Holy Spirit. It is God that must knit us to our head Christ, and then by little and little transform us to that blessed condition that Christ hath purchased for us. God the Son doth the one, and God the Spirit doth the other. You have all the three persons in this place, for we see the glory of God the Father, Son, and Holy Ghost shining in Jesus Christ. Christ is the image according to which we are changed. The Spirit is he that changeth us according to that image. God shows his mercy in Christ. We knowing and apprehending the mercy of God in Christ by the Spirit, are changed by that Spirit 'from glory to glory.' So that the blessed Trinity, as they have a perfect unity in themselves in nature, for they are all one God, so they have a most perfect unity in their love, and care, and respect to mankind. We cannot want the work of any one of them all. Their work is for the good of mankind. The Father in his wisdom decreed and laid the foundation how mercy and justice might be reconciled in the death of the Mediator. Christ wrought our salvation. The Holy Ghost assures us of it and knits us to Christ, and changeth and fits us to be members of so glorious a head, and so translates and transforms us more and more 'from glory to glory.'
圣灵使我们的眼睛得以看见主的荣耀，因此他被称为启示之灵。圣灵除去无知和不信的面纱，因此他被称为启示之灵。圣灵向我们启示上帝在基督里的爱和基督对我们的爱，并照亮我们的理解力以看到这些事情，他在我们心中培养对上帝的爱，显示上帝对我们的爱，因此他被称为爱之灵。当上帝的爱借着启示和启示之灵流入我们的内心时，我们就会按照基督的形象改变；因此，圣灵不仅是那位神圣的人的圣殿，而且使我们成为圣洁的人；由于这种改变是一种荣耀的改变，是从一个恩典的程度到另一个恩典的程度，直到我们在天堂完全完美；因此，它被称为荣耀的灵，正如彼得前书 4:14 所说的，“荣耀的灵常在你们身上”，即和平的灵、爱的灵、安慰的灵、喜乐的灵等。 在这个神圣的属性中，圣灵以这种方式工作，他被称为荣耀的圣灵。圣灵根据他在圣徒和神的子民中所做的不同工作而有不同的名字；就像这里的启示之灵、揭示之灵、爱之灵、成圣之灵、荣耀之灵，都是由圣灵所做的。无论在人中发生什么，都是由圣灵所做的。一切都来自父神作为源头，通过子神作为调解者；但无论发生什么，都是由圣灵在我们里面所做的，他是三位一体中实质的力量。三位一体对造物的一切力量和作用，都是由圣灵，第三位的人所做的。就像在创造中，圣灵在水面上运动，并在那里运动和孵化，构建了所有生物的模型；所有的一切都是由圣灵构建的；所以圣灵在我们灵魂的水面上构建新的造物，构建了这一切“从荣耀到荣耀”的变化，一切都是由圣灵所做的。因此，在这里是以被动的方式，“我们从荣耀变成荣耀，如同藉着主的灵。”所以在救恩的链条中，你们都有被动的词语。 神预先认识的人他选择了，他选择的人他称义了，他称义的人他荣耀了，罗马书 8:30，这一切都是因为他们来自神，来自神的灵。所以我们在荣耀中得到转变，一切都是通过神的灵，第三位。因为，亲爱的，正如一切从神通过子而来到我们这里，也必须再次通过灵从我们到神那里，通过基督。我们一切都是通过灵来做的，因为一切事情都是在我们里面由灵所完成的。神赐给我们祷告和恳求的灵，以及圣化的灵；我们在灵里祷告，在灵里工作，在灵里行走。我们一切都是在灵里做的，以显示灵在一切中所做的。在这新造的人和圣化的工作中，没有比主的灵更重要的了。因为，亲爱的，正如救赎我们的是神，改变我们的也必须是神；正如救赎我们和使我们和解的是神，没有比他更重要的人，所以必须是神通过他的圣灵说服我们接受那荣耀的工作，并使我们合适。 是上帝必须将我们与我们的头基督联系在一起，然后逐渐将我们转化为基督为我们所购得的那种祝福的状态。上帝之子完成了第一部分，上帝之灵完成了第二部分。在这个地方，你们可以看到上帝的荣耀，父、子和圣灵的荣耀在耶稣基督中闪耀。基督是我们被改变的形象。圣灵是按照这个形象改变我们的。上帝在基督里显示他的怜悯。我们通过圣灵认识和领悟上帝在基督里的怜悯，被那圣灵改变，从荣耀到荣耀。所以，这三位一体，他们在本质上有完美的统一，因为他们都是同一个上帝，他们在爱、关怀和尊重人类方面也有最完美的统一。我们不能没有他们中的任何一个人的工作。他们的工作是为了人类的利益。父亲在他的智慧中决定并奠定了怜悯和公正如何在调停者的死中得到调和的基础。基督完成了我们的救赎。 圣灵向我们保证这一点，并将我们与基督联系在一起，改变并使我们适合成为如此荣耀的头的一部分，并且将我们越来越多地“从荣耀转化为荣耀”。'

It is a comfortable consideration to see how our salvation and our fitting for salvation, till we be put in full possession of it, stands upon the unity of the three glorious persons in the Trinity, that all join in one for the making of man happy.
看到我们的救赎和为救赎而适合的舒适考虑，直到我们完全拥有它，这是基于三位荣耀的三位一体的统一，所有人都为使人类幸福而共同努力。

I will name two or three doctrines, before I come to that which I mean to dwell on.
我将提及两到三个教义，然后再谈我打算详细阐述的那个。

As, first, that
作为首先

Doct. The Spirit comes from, Christ.
医生。圣灵来自基督。

It is said here, 'By the Spirit of the Lord,' that is, of Christ; because Christ doth spirare,* as well as the Father. The Father doth spirare, and the Son doth breathe. The Holy Ghost proceeds by way of spiration from both. Therefore the Spirit is not only the Spirit of the Father, but of the Son, as we see here, 'The Spirit of the Lord.' Christ sends the Spirit, as well as the Father. 'I will send you the Comforter.' The Holy Ghost proceeds from the Father and the Son; and he doth report to us the love of the Father and of the Son; and therefore, 2 Cor. 13:14, the shutting of the chapter, 'The grace of our Lord Jesus Christ, the love of God the Father, and the communion of the Holy Ghost,' &c. As the Holy Ghost hath communion in proceeding from the Father and the Son, and knows the secrets of both; so he reveals them to us. The love of God the Father, and the Son, and the communion of the Holy Ghost; so the Holy Ghost proceeds from the Son as well as from the Father; he is called here the Spirit of the Lord.
据说在这里，“主的灵”指的是基督的灵；因为基督也有呼吸的能力，就像父神一样。父神呼吸，子神也呼吸。圣灵通过呼吸的方式从两者中产生。因此，圣灵不仅是父神的灵，也是子神的灵，正如我们在这里看到的，“主的灵”。基督和父神一样，都会派遣圣灵。“我要派遣给你们保惠师。”圣灵从父神和子神而出；他向我们报告了父神和子神的爱；因此，哥林多后书 13:14 中的结尾，“愿主耶稣基督的恩典、神父的爱、圣灵的交通等等。”正如圣灵在从父神和子神而出时与他们有交流，并了解他们的秘密；他也向我们揭示了这些秘密。神父的爱、子神的爱、圣灵的交通；因此，圣灵既从父神而出，也从子神而出；他在这里被称为“主的灵”。

Then again, the Spirit is a distinct person from Christ. It is said before, 'The Lord is that Spirit.' That might trouble men, how to know that 'the Lord is that Spirit.' Men might think that Christ is all one with the Spirit. No. Here the Spirit is said to be the Spirit of the Lord. He means he is another distinct person from Christ; and the Spirit is God as well as Christ, because the Spirit hath the operations of God attributed to him, to change and transform, and make new. We are changed into the same image, from glory to glory, 'even as by the Spirit of the Lord.' Creation and renovation of all new is from an almighty power. All the power in heaven and earth cannot make that that was not, to be, especially that that was contrary and opposite, to be. Now for a man in opposition and enmity to religion, to be changed to a better image, to the image of Christ, it argueth an almighty power. These doctrinal points I do but only touch. I come to that that I judge more useful; that is, that
再说一次，圣灵是与基督不同的独立个体。正如之前所说，“主就是那灵。”这可能会困扰人们，如何知道“主就是那灵”。人们可能会认为基督与圣灵是一体的。不是的。在这里，圣灵被称为主的灵。他的意思是他是与基督不同的独立个体；圣灵既是上帝又是基督，因为圣灵具有上帝的作为，能够改变、转化和更新。我们被改变成同样的形象，从荣耀到荣耀，“正如主的灵所作的。”创造和更新一切都来自全能的力量。天地间所有的力量都不能使本来不存在的事物存在，尤其是相反和对立的事物。现在，一个与宗教对立和敌对的人能够转变成更好的形象，成为基督的形象，这表明了一种全能的力量。这些教义观点我只是简单提及。我来谈谈我认为更有用的事情；那就是，

Doct. Whatsoever is good in us comes from the Spirit of God.
无论我们身上有什么好的，都来自上帝的灵。

What need I stand upon reasons? Whatsoever is above nature it must come from God's Spirit. The Spirit is the author of all things above nature. Grace whereby we are like Christ, is above nature; therefore it must be by the Spirit of God.
我为什么需要依靠理由呢？凡是超越自然的事物都必须来自上帝的圣灵。圣灵是超越自然的一切事物的创造者。使我们像基督一样的恩典是超越自然的，因此必须是由上帝的圣灵所赐予。

Besides, that which riseth of nothing, and is opposite, and hath Satan to oppose it, it must have an almighty power to work it. Therefore whosoever works anything that is supernaturally good in us, he must be above the devil. We cannot so much as call Jesus,* with a feeling, but by the Spirit of God. We cannot think a good thought. All is by the Spirit, whatsoever is gracious and comfortable in us. I should be over-troublesome to you to be much in so clear a common argument as this is. Therefore I will hasten to make some use of it.
此外，那些无中生有、相反的事物，以及有撒旦来对抗的事物，必须具备无比的力量来实现。因此，无论谁在我们身上做出超自然的善行，他必须高于魔鬼。我们甚至不能以感觉的方式称呼耶稣，除非是借着上帝的圣灵。我们无法产生一个好的思想。我们内心所有的恩典和安慰都是由圣灵所赐予的。如果我在这个明显的共同论证中过于烦扰你们，那么我将加快进度，开始利用它。

Use 1. And therefore put out of your thoughts, I beseech you, when you look to have any grace or comfort wrought, shut out of your hearts too much relying upon any outward thing. Think not that education can make a man good, or plodding can make a man good: in bodily exercise, in hearing much, in conferring much, in custom or education, or any pains of our own. These are things that the Spirit will be effectual in, if we use them as we should; but without the Spirit what are they? Nay, what is the body of Christ without the Spirit? 'The flesh profiteth nothing,' John 6:63. What is the sacrament and the word? Dead things without the Spirit of the Lord. Nothing can work upon the soul, no outward thing in the world, but the Spirit of God; and the Spirit of God works upon the soul by the means of grace, by gracious habits and qualities wrought. For he doth not work upon the soul immediately. Before he alter and change the soul, the Spirit works upon the soul by altering, and changing of it; and when it hath altered the soul, then it joins with the soul, and alters and changeth it according to the image of Christ, more and more still.
因此，当你寻求任何恩典或安慰时，请将过度依赖外在事物的想法排除在外。不要认为教育可以使人变好，或者勤奋可以使人变好：在身体锻炼中，在听很多东西中，在交流很多中，在习俗或教育中，或者我们自己的任何努力中。如果我们正确使用它们，这些都是圣灵会发挥作用的事物；但是没有圣灵，它们算什么？不，没有圣灵，基督的身体算什么？约翰福音 6:63 说：“肉体是无益的。”圣礼和圣言又算什么？没有主的圣灵，它们都是死物。世界上没有任何外在事物可以对灵魂产生作用，只有上帝的圣灵才能如此；而上帝的圣灵通过恩典的方式，通过造就的恩典习惯和品质来对灵魂产生作用。因为他不是直接对灵魂产生作用。在改变和转变灵魂之前，圣灵通过改变和转变灵魂来对灵魂产生作用；当它改变了灵魂后，它就与灵魂合而为一，并根据基督的形象不断改变和转变灵魂。

I beseech you, in your daily practice, all learn this, that you trust not too much to any outward performance or task; to make idols of outward things. People when they would change their dispositions, and be better, they take a great deal of pains in hearing, and reading, and praying. All these are things necessary; but they are dead things without the Spirit of Christ. Therefore in the use of all those outward things, whatsoever they be, look up to Christ, that is the quickening Spirit, that sends the Spirit into our hearts. The Spirit must enliven and give vigour to all these things, and then somewhat will be done in religion, in hearing, and reading, and praying, and receiving the sacrament. Therefore in all these look to the Spirit first. He laboureth in vain that relieth not wholly upon the Spirit of God, that trusts not to a higher strength than his own. It must be a higher strength than our own that must work any good in our souls, either grace, or comfort, or peace. And therefore in the use of all things, as the proverb is, oculos ad cælum, &c. Let the eye be to heaven, when the hand is at the storn† at the same time; and then we shall ba transformed and changed by the Spirit of God. Know that in all means alway the Spirit is the principal, efficient, blessing, cause of all. And therefore before we set upon anything that is good, wherein we look for any spiritual good, desire God by his Holy Spirit that he would clothe what shall be said. Words are wind without the Spirit. The Spirit must go with the ordinances, as the arteries go together with the veins. You know in the veins in the body there are arteries that go with them. They convey the spirits. The veins convey the blood. That is a dull thing, without the spirits, of itself. If there were no spirits in the arteries, what would the blood in the veins be? Nothing but a heavy uncomfortable humour. But the arteries that come from the heart, the fountain of life, being joined, and conveying the spirits, they quicken the blood that comes from the liver. So the veins and arteries join together to make the blood cheerful. The word and truth of God are like the blood in the veins. There is a great deal of matter in them, but there is no life at all. There must the Spirit go along with them to give life and quickening to the word, to clothe those divine truths with the Spirit, and then it works wonders, not else. Paul spake to Lydia, Acts 16:14, seq., but the Holy Ghost opened her heart. The Spirit hath the key of the heart to unlock and open the heart. We speak to the outward man, but except the inward man be opened by the Spirit of God and unlocked, all is to no purpose. Therefore let us pray for the Spirit of this changing. All is by the Spirit of the Lord.
我恳求你们，在你们的日常实践中，都要学会这一点，不要过分依赖任何外在的表现或任务；不要把外在的事物当作偶像。当人们想要改变自己的性情，变得更好的时候，他们会花很多心思去听、读、祈祷。这些都是必要的事情；但如果没有基督的灵，它们就是死的。因此，在使用所有这些外在的事物时，无论它们是什么，要仰望基督，他是赐生命的灵，将灵注入我们的心中。灵必须使所有这些事物有生气和活力，然后在宗教、听道、读经、祈祷和领圣餐中才会有所成就。所以，在所有这些事情中，首先要仰望灵。不完全依靠上帝的灵，不相信比自己更高的力量的人是徒劳的。在我们的灵魂中，无论是恩典、安慰还是平安，都必须有比我们自己更高的力量才能产生任何善行。因此，在使用所有事物时，正如谚语所说，要抬头仰望天空，等等。 当手在风暴中时，让眼睛望向天空；然后我们将被上帝的圣灵改变和转化。要知道，在所有的手段中，圣灵始终是一切的主要、有效、祝福和原因。因此，在我们着手任何善事之前，我们寻求任何属灵的好处，要求上帝以他的圣灵来装扮我们所要说的话。没有圣灵，言语只是风。圣灵必须与仪式一起，就像动脉与静脉一起。你知道在身体的静脉中有动脉与之相连。它们传递精神。静脉传递血液。如果没有动脉中的精神，静脉中的血液会是什么？只是一种沉重不舒服的液体。但是从心脏，生命的泉源，发出的动脉与静脉相连，传递精神，使来自肝脏的血液活跃起来。因此，静脉和动脉相互连接，使血液充满活力。上帝的话语和真理就像静脉中的血液。它们包含了很多内容，但却没有生命。 必须有圣灵与他们同在，赋予话语生命和活力，用圣灵将那些神圣的真理包裹起来，然后它才能产生奇迹，否则不行。保罗对吕底亚说话，使徒行传 16:14，但圣灵打开了她的心。圣灵拥有打开和启示心灵的钥匙。我们对外在的人说话，但如果内在的人没有被上帝的圣灵打开和启示，一切都是徒劳的。因此，让我们为这种改变的圣灵祈祷。一切都是靠主的圣灵。

It is in mystical Christ, even as it was in natural Christ; all his grace was from the Holy Ghost as man. For though he were conceived of the Holy Ghost, he was anointed by the Holy Ghost; he was sealed by the Holy Ghost; he was led by the Holy Ghost into the wilderness; he offered himself by the Spirit; he was raised by the Spirit; he was full of the Spirit. As it was in Christ natural, so it is in Christ mystical; that is, in the church all is by the Spirit. As he was conceived in the womb by the Spirit, so we are conceived to be Christians by the Spirit. The same Spirit that sanctified him sanctifieth us. But first the Spirit by way of union sanctifieth us, by knitting us to him the head of all; and then unction comes after union; anointing after union. Then the Spirit, when he hath knit us to Christ, works the same anointing that he did in Christ. Therefore we are called Christians of Christ, not only partakers of the naked name, but of the anointing of Christ—that anointing that runs down the head of our spiritual Aaron to the skirts, to every poor Christian. All change, all comfort, all peace is from the Spirit of Christ. Therefore give him the glory of all. If we find any comfort in any truth, it comes not from us, but from his Spirit; and we must go upward to him again. As all descends from heaven, from the Father of lights and from the Spirit of God, so all must ascend again. Yield him the praise of all. And one work of the Spirit is to carry our souls up. For the Spirit, as it comes from heaven to change, so it carries us up again to view and to imitate Christ, to be where Christ is. As water when it is to be carried up, it is carried as high as the spring head, from whence it came, so the Spirit coming from Christ, it never leaves changing and altering of us till it have carried us to Christ again. Therefore as it is the work of the Spirit to carry us to Christ, so let us desire it may carry us beforehand for the good work begun in us, in thankfulness, that we may begin heaven upon earth. All is from the Spirit of Christ.
它存在于神秘的基督里，就像存在于自然的基督里一样；他所有的恩典都来自圣灵作为人。因为虽然他是由圣灵受孕，但他是由圣灵膏抹的；他是由圣灵封印的；他是由圣灵引导进入旷野的；他是凭借圣灵献上自己的；他是由圣灵复活的；他充满了圣灵。正如在自然的基督里一样，在神秘的基督里也是如此；也就是说，在教会中一切都是由圣灵所为。正如他在母腹中由圣灵受孕一样，我们也是由圣灵受孕成为基督徒。那使他成圣的同一圣灵也使我们成圣。但首先，圣灵通过联合的方式使我们成圣，将我们与他作为万物之首紧密联系在一起；然后膏抹在联合之后；膏抹在联合之后。然后圣灵，在他将我们与基督联合之后，进行与他在基督身上所做的同样的膏抹。因此，我们被称为基督的基督徒，不仅仅是裸名的共享者，而是基督的膏抹者——那膏抹从我们属灵的亚伦的头上流到衣襟，流到每一个贫穷的基督徒。所有的变化、所有的安慰、所有的平安都来自基督的圣灵。因此，将一切荣耀归给他。 如果我们在任何真理中找到任何安慰，那不是来自我们自己，而是来自他的圣灵；我们必须再次向他上升。正如一切都是从天上降下来的，来自光之父和上帝的圣灵，所以一切都必须再次上升。将所有的赞美归给他。圣灵的一项工作是将我们的灵魂带上升。因为圣灵既来自天上改变我们，也再次将我们带到基督面前，以观察和模仿基督，以成为基督所在之处。就像水在被带上升时，被带到它来自的泉源那样高，圣灵从基督而来，它永远不会停止改变和改造我们，直到它再次将我们带到基督那里。因此，正如圣灵的工作是将我们带到基督那里，让我们渴望它在我们身上开始的善工能提前带领我们，以感恩之心，让我们在地上开始天堂。一切都来自基督的圣灵。

A man now in the state of grace must look for nothing from himself; for as we are saved altogether out of ourselves by Christ the mediator, so the fitting for that glorious salvation that we have purchased by Christ, it is by the Spirit. The working of our salvation is by God, and the assurance of it to our souls is by the Holy Ghost, by the witness of God sealed to us. And the fitting and preparing and changing and sanctifying of us, it is by the Holy Ghost. All is out of us in the covenant of grace, wherein God is a gracious Father in Christ. All is out of us in regard of the spring. The work indeed is terminated in us. The Spirit of God alters our understanding, will, and affections, but the spring is out of us. As in paradise those four streams that watered paradise, that ran through it, yet the head of them was out of paradise, in another part of the world. So though the work of the Holy Ghost, the streams of the Spirit, run through the soul and water it; yet the spring of those graces, the Holy Ghost, is out of us, and Christ the root of salvation is out of us. For God in the covenant of grace will not trust us, as in Adam God trusted us with grace, he had grace in his own keeping. If he would he might have stood. He had liberty of will, but God saw we were all ill husbands of grace and goodness, that he would not trust us again. Therefore he trusted God-man, the second Adam, with grace; and he sends his Spirit into us, and conveys grace 'from glory to glory' by degrees, and all by the Spirit of the Lord.
一个现在处于恩典状态的人不应该期望从自己身上得到任何东西；因为我们完全是通过基督这位调解者从自己身上得到救赎的，所以我们通过圣灵来适应那个我们通过基督所购得的荣耀救赎。我们的救赎是由上帝完成的，对我们灵魂的保证是由圣灵完成的，是由上帝的见证向我们盖上印章。而我们的适应、准备、改变和成圣，都是由圣灵完成的。在恩典的约中，一切都不是出自我们，上帝在基督里是一个慈爱的父亲。从源头来说，一切都不是出自我们。工作确实是在我们身上完成的。上帝的灵改变了我们的理解、意愿和情感，但源头不是出自我们。就像在伊甸园中那四条流经伊甸园的河流，它们的源头却在伊甸园之外的世界的另一个地方。所以，虽然圣灵的工作、圣灵的河流通过我们的灵魂并滋润它，但那些恩典的源头，圣灵，是不出自我们的，救恩的根基基督也是不出自我们的。 因为在恩典的约中，上帝不会像在亚当时期那样信任我们，他将恩典留在自己手中。如果他愿意，他本可以站立。他有意志的自由，但上帝看到我们都是对恩典和善良不善的丈夫，他不再信任我们。因此，他将恩典托付给了上帝与人合一的第二个亚当，并通过圣灵将恩典逐渐地从荣耀中传递给我们，这一切都是靠主的灵。

And, in the next place, this point of doctrine should marvellously comfort and stay us, and direct us.
而且，接下来，这个教义的观点应该令我们感到非常安慰和坚定，并引导我们。

Use 2. It should comfort us when we find no goodness at all, nor no strength at all in our natures. Doth God expect that we should have anything from ourselves? Who expects anything from a barren wilderness? Our hearts are such. God knows it well enough. There is no goodness in us, no more than there is moisture in a stone or a rock. Therefore he looks that we should beg the Spirit of him, and depend upon him for the Spirit of his Son, to open our eyes with the Spirit of illumination; to reveal his love to us, and then to sanctify us and to work us more and more to glory, and to work out all corruption by little and little. He expects that we should depend upon him for the Spirit in all things we do.
使用 2. 当我们发现自己的本性中没有任何善良或力量时，这应该让我们感到安慰。上帝期望我们从自己身上得到什么吗？谁会期望从贫瘠的荒野中得到什么呢？我们的内心就是这样。上帝非常了解这一点。我们内心没有善良，就像石头或岩石中没有水分一样。因此，他期望我们向他乞求他的灵，并依靠他的儿子的灵来打开我们的眼睛，以启示他的爱给我们，然后使我们成圣，并逐渐将我们更多地引向荣耀，并逐渐消除所有的腐败。他期望我们在所做的一切事情上都依靠他的灵。

Therefore Christians are much to blame. They think to work and to hew out of their own nature the love of God, and keep ado with their own hearts, as if they had a principle of grace in themselves as of themselves; and they may long enough work that way. But that is not the way, but acknowledgment that in ourselves, as of ourselves, as Saint Paul saith, we cannot do anything, Philip. 2:13. We cannot so much, by all the power in the world, as think a good thought. If we should live a thousand years, there cannot rise out of our hearts a good desire of ourselves. All is out of us from the Spirit of the Lord. Now thereupon we must not look for it in ourselves, but go to God for his Holy Spirit. Go to Christ for his Spirit, for the Spirit proceeds from them both, that he would enlighten us and sanctify us, as I shewed in particular before. We must not therefore presume that we can do anything of ourselves; and so we must not despair. Shall we despair when once we believe in Christ? when we have abundance of grace and Spirit in our head Christ? And he can derive* his Spirit as he pleaseth. He gives the Spirit by degrees as he pleaseth; for he is a voluntary head to dispense it as he will. He is not a natural head. Who shall despair when he is in Christ, who is complete? And in him we receive grace for grace, grace answerable for grace in him.
因此，基督徒应该负很大的责任。他们认为自己可以通过努力和努力从自己的本性中挖掘出上帝的爱，并与自己的内心纠缠不清，仿佛他们自己内心有一种恩典的原则；他们可能会长时间地这样努力。但这不是正确的方式，而是承认我们自己，正如圣保罗所说，不能凭自己做任何事情（腓立比书 2:13）。我们不能凭借世界上的任何力量，甚至不能想出一个好念头。即使我们活一千年，我们的内心也不会产生一个好的愿望。一切都来自于主的灵。因此，我们不应该在自己身上寻找，而是去祈求上帝的圣灵。去求基督的灵，因为圣灵从他们两个人那里发出，他会照亮我们并使我们成圣，正如我之前所展示的。因此，我们不应该自负地认为我们可以凭自己做任何事情；也不应该绝望。当我们一旦相信基督时，我们会绝望吗？当我们在我们的头上基督里有丰盛的恩典和圣灵时，我们会绝望吗？他可以随心所欲地赐予他的灵。 他按自己的意愿逐渐赐予圣灵；因为他是一个自愿的头，可以随意分发。他不是一个自然的头。当我们在基督里，谁会绝望呢？因为在他里面我们得到了完全。在他里面，我们获得了恩典，与他相应的恩典。

Let none presume that he can do anything of himself, for you see how God suffered holy men to miscarry. It was folly in this case in Peter to presume of his own strength: 'Though all forsook Christ,' Mark 14:31, seq., yet would not he. He presumed upon his own strength. God left him to himself. You see how foully he fell. So it is with us all, when we presume upon the strength of our nature and parts. We must not come to this holy place in the strength of our own wit and parts, but come with a desire that the Spirit may join with his ordinances, and make them efficacious for our change. All change is by the Spirit of the Lord. Nothing works above his own sphere. It is above the power of nature to work any thing supernatural. Therefore if we will profit by the word, come not with presumptuous spirits, but lift up our hearts to God, that his Spirit may clothe the ministry with vigour and power, that he may convey holy truths into our hearts, and make them effectual for the changing of the inward and of the outward man. Then we come as we should. All is by the Spirit of the Lord, blessing all means whatsoever, without which all means are dead. Therefore we must open as that flower that opens and shuts as the sun shines on it (n). So must we as Christ shines on us; and we ebb and flow as he flows upon us. We shine or are dark as he shines on us. As the air is no longer light than the sun shines, so we are no longer lightsome and open, and flow and are carried to anything, than Christ by his Spirit flows on us. For we do what we do, but we are patients first to receive that power from the Spirit. We hear and do good works, but the activity and power and strength comes all from the Spirit of God.
不要自以为能够凭自己的力量做任何事情，因为你看到上帝允许圣人失败。彼得在这种情况下自以为有自己的力量是愚蠢的：“众人都要离弃你，”马可福音 14:31，然而他不愿意。他自以为有自己的力量。上帝让他自己去做。你看到他是多么地跌倒。对我们所有人来说也是如此，当我们自以为有自己的本性和才能的力量时。我们不能凭借自己的智慧和才能来到这个圣地，而是要怀着渴望，让圣灵与他的教导相结合，使它们对我们的改变产生功效。一切改变都是靠主的灵。没有什么能超越他自己的领域。本性无法产生任何超自然的作用。因此，如果我们想从神的话语中受益，就不要带着自负的心灵来，而是要向上帝举起我们的心，让他的灵赋予事奉力量和能力，使他能将圣洁的真理传递到我们的心中，并使其对内外人的改变产生功效。那时我们才是应该来的。一切都是靠主的灵，祝福一切手段，没有他，一切手段都是死的。 因此，我们必须像花朵一样敞开，当阳光照射时闭合。我们必须像基督照耀我们一样，起伏不定，随着他的流动而流动。我们的光芒或黑暗取决于他照耀我们的程度。就像空气只有在阳光照耀下才变得明亮，我们只有在基督的圣灵流动在我们身上时才变得明亮、敞开、流动并被带到任何事物。因为我们所做的一切，都是首先从圣灵那里接受力量的患者。我们听从并行善事，但所有的活动、力量和力量都来自上帝的圣灵。

Use 3. Hence likewise we may make another use of trial, whether we have the Spirit of Christ or no: whether we have the Holy Ghost, which is called here the Spirit of the Lord.
因此，同样我们可以对试炼有另一种用途，即判断我们是否拥有基督的灵：是否拥有被称为主的圣灵。

I will not go out of the text for trials.
我不会为了试验而离开文本。

Marks whereby we know that we have the Spirit
我们所知道的标记，表明我们拥有圣灵

(1.) If a man have the Spirit of God, it openeth the eyes of the soul to see in the glass of the word, the face of God shining on him in Christ. If a man have the Spirit he sees God as a Father, by the Spirit of illumination.
如果一个人拥有上帝的灵，它会打开灵魂的眼睛，通过神的话语的镜子，看到上帝在基督里照耀在他身上的面容。如果一个人拥有圣灵，他会通过启示的灵看到上帝作为父亲。

(2.) Again, if thou hast the Spirit of God, thou hast the Spirit of love. God's Spirit manifesteth the hidden love of God, that was hid in the breast of God, to his soul; for the Spirit of God searcheth the breast of God and the secret of God, and it searcheth my heart. Now he that hath the Spirit of God knows the love of God in Christ to him; it reveals the love of God, the height, and breadth, and depth of it to our spirits. As in the text, we see the gracious love of God in Christ, and then we love him again.
（2）再次，如果你拥有上帝的灵，你就拥有爱的灵。上帝的灵显现了上帝隐藏在他的心中的爱，它搜索上帝的心灵和秘密，也搜索我的心。现在，拥有上帝的灵的人知道上帝在基督里对他的爱；它向我们的灵魂揭示了上帝的爱，它的高度、广度和深度。正如在经文中所看到的，我们看到了上帝在基督里的恩慈之爱，然后我们再次爱他。

(3.) And thereupon where the Spirit is it changeth. It is not only a Spirit of illumination, but of sanctification. Where he dwells he sanctifieth the house, and makes it a temple. It is efficacious. Where the Spirit is, it will work. It is like the wind. Where it is it will stir, it will move. Where it moves not it is not at all. Where the Spirit alters not the condition from bad to good, and from good to better, suspect that it is not there; at least it will move. As the pulses will have a drawing in, and a sending out, by stirring, so there will be some operation of the Spirit that is discernible to a judicious eye; alway some stirring where the Spirit of God is.
（3）因此，当圣灵在那里时，它会改变。它不仅是一种启示的灵，也是一种使圣化的灵。它在居住的地方使房屋成为圣殿。它是有效的。圣灵在那里，它就会运行。它就像风一样。它在哪里，它就会激动，它会移动。如果它不动，那就一点也没有。如果圣灵没有改变从坏到好，从好到更好的状况，那就怀疑它不在那里；至少它会动。就像脉搏会通过激动而有收缩和舒张一样，圣灵的一些运行是可以被明智的眼睛察觉到的；在上帝的灵所在之处总是有一些激动。

The papists slander us willingly: I think against many of their consciences that understand anything. Oh, say they, we will have Christians like Satan, to appear as angels of light, and blackamores in white garments, that have their teeth white, and nothing else. So your Christians put on the garment of Christ's righteousness. Let them put on that, and then though they be not changed a whit, it is no matter. Who teacheth thus? We teach out of this text, that,
天主教徒故意诽谤我们：我认为他们中的许多人明白这一点，但他们的良心不允许。哦，他们说，我们要像撒旦一样的基督徒，装扮成光明的天使，穿着白色的衣服，牙齿洁白，其他一无所有。所以你们的基督徒穿上了基督的义衣。让他们穿上那个，即使他们一点也没有改变，也没关系。谁这样教导呢？我们从这段经文中教导，

First of all, the Spirit of God opens our eyes. He takes off the veil, and then we see the glory of God's mercy in Christ, pardoning our sins for the righteousness and obedience of Christ; and then that love warms our hearts, so that it changeth our hearts by the Spirit, from one degree of grace to another. There is a changing power that goes with the love of Christ, and with the mercy of God in Christ. This [is] our doctrine. The same Spirit that justifieth us by applying to us the obedience of Christ, the same Spirit sanctifieth us. Therefore their allegations and objections are to no purpose. We see here the Spirit of the Lord changeth us.
首先，上帝的灵打开我们的眼睛。他除去面纱，然后我们看到上帝在基督里的怜悯的荣耀，因着基督的义和顺服，宽恕我们的罪过；然后那爱温暖我们的心灵，使我们的心灵因着圣灵的作为而从一个恩典的程度转变到另一个。基督的爱和上帝在基督里的怜悯带有一种改变的力量。这是我们的教义。使我们称义的同一圣灵通过应用基督的顺服来使我们成圣。因此，他们的指控和反对毫无意义。我们在这里看到主的灵改变了我们。

And so for your common atheistical professors, that profess themselves Christians. They partake of the name, but not of the anointing of Christ. True Christians that are anointed with the Spirit of Christ, it will enforce a change. Beloved, we cannot behold the sun, but we must be enlightened; we cannot behold the Sun of righteousness, but we shall be changed and enlightened. The eye of faith, though we think not of it, though it look upon Christ for justification and forgiveness of sins, yet notwithstanding at the same time insensibly there is an alteration of the soul. If a man look up for other ends, yet at the same time there is an enlightening by the sun. So at the same time that we look upon the mercy of God in Christ, at the same time there is a glory shines upon us, and we are altered and changed, though we think not of it. At the very instant that we apprehend justification and forgiveness of sins, in the mercy of God in Christ, at the same instant there is a glory put upon the soul. We cannot have commerce with the God of glory, but we shall be glorious. Therefore, there is no man that hath anything to do with God, that hath not some glory put into his soul, whatsoever he is.
所以对于那些自称基督徒的无神论教授来说，他们只是使用了这个名字，而没有得到基督的恩膏。真正受基督之灵膏附的基督徒，会产生变化。亲爱的，我们不能看到太阳而不被照亮；我们不能看到公义之日的太阳而不被改变和照亮。信心的眼睛，即使我们没有意识到，即使它寻求基督的称义和罪过的宽恕，但在同一时间，灵魂会不知不觉地发生改变。即使一个人寻求其他目的，但同时也会被太阳照亮。因此，当我们看到基督中上帝的怜悯时，同时也有荣耀照耀在我们身上，我们会发生改变，尽管我们没有意识到。当我们领悟到上帝在基督中的怜悯中的称义和罪过的宽恕时，灵魂上会有一种荣耀。我们不能与荣耀之神交往，而不变得荣耀。 因此，凡与上帝有所关联的人，无论他是谁，他的灵魂中都有一些荣耀。

Therefore, let no man think he hath anything to do in religion till he find the work of the Spirit altering and changing him. He hath the title of Holy Spirit, from the blessed work of sanctifying and changing: he doth change us.
因此，让人们不要认为在宗教中有任何事情要做，直到他发现圣灵的工作在改变他。他被称为圣灵，是因为祝福的成圣和改变的工作：他改变我们。

(4.) And when he hath changed us, he governs and guides us from glory to glory. Where the Holy Ghost is, therefore, he promotes the work of grace begun. He doth not only move us but promove; he promotes the work begun. Therefore those that have the Spirit of God, they rest in no degree of grace, but grow from grace to grace, from knowledge to knowledge, from faith to faith, till they come to that measure of perfection that God hath appointed them in Christ. Those, therefore, that set up their staff, and will go no further, that think all is well, they have not the Spirit of God. For the Spirit stirs up to grow from one degree of grace to another, to add grace to grace, and to enter further and further into the kingdom of grace, and to come nearer to glory still.
（4）当他改变了我们，他从荣耀到荣耀统治和引导我们。因此，圣灵在那里，他推动了开始的恩典的工作。他不仅仅是感动我们，而是推动已经开始的工作。因此，那些有神的灵的人，他们不会满足于任何程度的恩典，而是从恩典到恩典，从知识到知识，从信仰到信仰的成长，直到他们在基督里被上帝指定的完美程度。因此，那些立下自己的标杆，不再前进，认为一切都好的人，他们没有神的灵。因为圣灵激励我们从一个恩典程度到另一个恩典程度的成长，将恩典加到恩典，并进一步进入恩典的国度，更接近荣耀。

(5.) For this end the Holy Spirit dwells in us, and guides us, as it is, Rom. 8:26. He is a tutor to us. Where the Holy Ghost is in any body, it is as a counsellor. 'Guide me by thy counsel, till thou bring me to glory,' Ps. 31:3, et alibi. It is a tutor. As noblemen's children they have their tutors, so God's children are nobly born. They have their tutor and counsellor, as well as angels to attend them. They have the Spirit of God to tell them, This do, and that do, and here you have done ill. They have a voice behind them, to teach them in particular wherein they have done amiss. They that have the Spirit, find such a sweet operation of the Spirit, the Spirit is a teacher and a counsellor to them. They that are acquainted with the government of God's Spirit, they find it checking them presently when they do ill. It grieves them when they grieve the Spirit, so it teacheth them in particular businesses, Do this, do not that. Thus may we know if we have the Spirit, if it guide and govern us from glory to glory, till we come to perfection, where the Spirit is all in all in heaven.
为此，圣灵住在我们里面，并引导我们，如罗马书 8:26 所说。他是我们的导师。圣灵在任何人身上的作用就像是一位顾问。“求你凭你的慈爱引导我，直到你将我引入荣耀。”（诗篇 31:3）圣灵就是我们的导师。就像贵族子女有家庭教师一样，神的儿女也是高贵出身。他们有导师和顾问，还有天使陪伴。他们有神的灵来告诉他们，这样做，那样做，你在这方面做得不好。他们背后有一个声音，特别教导他们在哪些方面做错了。那些有圣灵的人，会感受到圣灵甜美的作用，圣灵是他们的教师和顾问。那些熟悉神的灵的引导的人，会发现当他们做错事时，圣灵会立刻制止他们。当他们伤害了圣灵，圣灵也会伤心。圣灵会在具体的事务中教导他们，做这个，不要做那个。这样我们就可以知道我们是否有圣灵，如果圣灵引导我们从荣耀到荣耀，直到我们达到完全，那里圣灵在天堂中成为一切。

(6.) Another evidence is this, the Spirit where it is it rests and abides; because it doth not only change us at the first, but it leads us from glory to glory. As St Augustine saith, 'Wicked men have the Spirit of God knocking, and he would fain enter' (o); as the wickedest man, when he hears holy truths discovered, the Spirit of God knocks at his heart, and he finds sweet motions in his poisonful rebellious nature, but this is but the Spirit knocking, that would have entrance. But God's children have the Spirit entering, and dwelling and resting there. The Spirit of God resteth on Christ, and it rests on Christ's members. How can it change them, and having done so, guide and govern them from glory to glory; but he must rest there, he must take up his lodging and residence. A Christian is not an ordinary house, but a temple; he is not an ordinary man, but a king; he is not an ordinary stone, but a pearl; he is not an ordinary tree, but a cedar; he is an excellent person. And therefore the Spirit of God delights to dwell in him. As the excellency of the body is from the soul, so the excellency of the soul is from the Spirit dwelling in him. However, in particular operations, the Spirit suspends his acts of comforting and guiding, to humble them for their presumption, alway the Holy Ghost is in the heart, though he be hid in a corner of the heart. 'I will send you the Comforter, and he shall abide with you for ever,' saith Christ, John 14:16. Thus we may see how we may try ourselves, whether we have the Spirit of the Lord or no. If we have not the Spirit, we are none of his, we are none of Christ's, Rom. 8:13, 14. And then whose are we, if we be none of Christ's? Do but think of that. Therefore if we would not be men not having the Spirit, that is, men dead, led with a worse spirit than our own, let us labour to know whether we have the Spirit of Christ or no. Let us see what change there is to the likeness of Christ. For,
（6）另一个证据是这样的，圣灵在哪里，它就停留和居住；因为它不仅在最初改变我们，而且引导我们从荣耀到荣耀。正如圣奥古斯丁所说，“邪恶的人有上帝的灵在敲门，他渴望进入”（o）；就像最邪恶的人，当他听到圣洁的真理被揭示时，上帝的灵在他的心中敲门，他在他那有毒的叛逆本性中感到甜蜜的动力，但这只是灵在敲门，他想要进入。但上帝的儿女有灵进入、居住和停留在其中。上帝的灵停留在基督身上，也停留在基督的肢体上。它如何改变他们，并在完成后引导和统治他们从荣耀到荣耀；但它必须在那里停留，它必须找个地方住下。一个基督徒不是一个普通的房子，而是一个圣殿；他不是一个普通的人，而是一个国王；他不是一个普通的石头，而是一颗珍珠；他不是一个普通的树，而是一棵雪松；他是一个卓越的人。因此，上帝的灵喜欢住在他里面。正如身体的卓越性来自灵魂，灵魂的卓越性来自居住在其中的圣灵。 然而，在特定的行动中，圣灵暂停了他安慰和引导的行为，以使他们谦卑，因为圣灵总是在心中，尽管他藏在心的角落里。耶稣说：“我要求父，他就另外赐给你们一位保惠师，可以永远与你们同在。”（约翰福音 14:16）因此，我们可以看到如何检验自己是否有主的灵。如果我们没有圣灵，我们就不是他的，我们也不是基督的（罗马书 8:13,14）。那么，如果我们不是基督的，我们是谁的呢？请思考一下。因此，如果我们不想成为没有圣灵的人，也就是死去的人，被比我们自己更糟糕的灵引导的人，让我们努力去了解我们是否有基督的灵。让我们看看是否有向基督的样式发生了变化。对于

(7.) The Spirit, as it comes from the Lord, so it makes us like the Lord, and we are changed by reasons from the Lord; by reasons and considerations from Christ, and from the love of God in Christ; because the Spirit takes from Christ whatsoever he hath: 'He shall take of mine,' &c., John 16:13. That is the comfort he comforts the soul with; he fetches them from his death and bloodshed, and the love of God in him. That he takes of Christ. So there is a change wrought in us by reasons fetched from the love of God in Christ, those conforming reasons. God hath given his Son, and Christ hath given himself, and we feel the love of God by the Spirit. If the Spirit work any grace or comfort by considerations fetched from Christ, this is the true Spirit. The change and alteration that it works in us is according to the image of Christ, that we may be like Christ. So Christ is the beginning and the end, and Christ is all. He works from Christ and to Christ. Let us examine therefore if we have the Spirit of Christ, whether it change us; and examine if we have the Spirit, from what reasons and grounds it changes us; and then we may upon some comfortable grounds say we have the Spirit indeed.
（7）圣灵既来自主，所以使我们像主一样，我们是因主的缘故而改变的；是因基督的缘故和基督里上帝的爱的考虑和思考；因为圣灵从基督那里得到了他所有的一切：“他要从我取来”，约翰福音 16:13。这就是他用来安慰灵魂的安慰；他从基督的死亡和流血以及上帝在他里面的爱中带来了这些。他从基督那里取得了这些。所以，我们被从基督的爱中带来的考虑所改变。上帝已经给了他的儿子，基督也已经把自己给了我们，我们通过圣灵感受到了上帝的爱。如果圣灵通过从基督那里带来的考虑来工作，这就是真正的圣灵。它在我们身上所产生的变化和改变是按照基督的形象，使我们能够像基督一样。所以基督是开始和结束，基督是一切。他从基督开始，也归于基督。因此，让我们检查一下我们是否有基督的灵，它是否改变了我们；并且检查一下我们是否有圣灵，它从什么样的原因和基础上改变了我们；然后我们可以根据一些令人舒适的基础说我们确实有圣灵。

If we have not the Spirit, how shall we come to have the Spirit? What means must we use to get it?
如果我们没有圣灵，我们如何能得到圣灵？我们必须使用什么方法来获得它？

In a word, this chapter excellently sets out that, for,
总之，这一章非常出色地阐述了，对于，

[1.] The gospel is called the ministry of the Spirit; for the opening of the love of God in Christ, which is the gospel, is the ministry of the Spirit. Why? Because God hath joined the Spirit with the publishing and opening of these mysteries. Therefore study the gospel, and hear unfolded divine evangelical truths. The more we hear of the sweet love of God in Christ, the more the Spirit flows into the soul together with it. The Spirit goes together with the doctrine of the gospel; which is called the ministry of the Spirit. Therefore let us delight in hearing evangelical points, the love of God opened in Christ.
[1.] 福音被称为圣灵的事工；因为上帝在基督里敞开的爱，即福音，是圣灵的事工。为什么？因为上帝将圣灵与这些奥秘的传扬和敞开结合在一起。因此，我们要研究福音，并听到神圣的福音真理的展开。我们越是听到上帝在基督里甜美的爱，圣灵就越与之一同流入灵魂。圣灵与福音的教义同行；这被称为圣灵的事工。因此，让我们喜悦地听福音的要点，上帝在基督里敞开的爱。

A civil moral man, Oh he is taken mightily, if he hear a moral witty politic discourse that toucheth him; and he is in his element then. What is this to the gospel? This hath its use. Oh but the Spirit goes with the opening of the gospel, with evangelical points; and if our hearts were ever seasoned with the love of God, these points of Christ, and the benefits and privileges by Christ, they will affect us more than any other thing in the world. That is one means to study the gospel, and to hear the truths of the gospel opened where the Sprit works.
一个有道德的人，哦，如果他听到一篇触及他的道德、机智、政治的演讲，他会非常感动；那时他处于自己的元素中。这与福音有什么关系？这是有用的。哦，但是圣灵伴随着福音的开启，伴随着福音的要点；如果我们的心曾经被上帝的爱所感动，基督的这些要点，以及基督所带来的好处和特权，它们将比世界上任何其他事情都更能影响我们。这是研究福音的一种方法，也是在圣灵工作的地方听福音真理被开启的一种方法。

[2.] Again, the Spirit of the Lord it is given to us usually in holy community. The Holy Ghost fell upon them in the Acts when they were gathered together, Acts 4:31; and surely we never find sweeter motions of the Spirit than now, when we are gathered at such times, about holy business, as this day. We never find the Spirit more effectual to alter and change our souls, than at such times. 'Where two or three are gathered together, I will be in the midst of you,' Mat. 18:20, but by the Spirit, saith Christ, warming, and altering, and changing the soul. For God infuseth all grace in communion, as we are members of the body mystical. Those that have sullen spirits, a spirit of separation, that scorn all meetings, they are carried with the spirit of the devil, and of the world. They know not what belongs to the things of God. It is the meek spirit that subjects itself to the ordinance of God. The Holy Ghost falls usually upon men when they are in holy communion.
[2.] 再次，主的灵通常赐予我们在圣洁的团体中。使徒行传中，圣灵降临在他们聚集在一起的时候，使徒行传 4:31；当我们在这样的时刻，围绕着圣洁的事务聚集在一起时，我们从未发现比现在更甜美的灵动。我们从未发现灵对于改变和转变我们的灵魂更加有效，比在这样的时刻更有效。'无论在哪里，两三个人聚集在一起，我就在他们中间'，马太福音 18:20，但是通过圣灵，基督说，温暖、改变和转变灵魂。因为上帝在交流中注入了所有的恩典，就像我们是神秘身体的一部分一样。那些有愠怒的灵魂，有分离的精神，蔑视一切会议的人，他们被魔鬼和世界的精神所驱使。他们不知道属于神的事物。温柔的灵魂顺服于上帝的命令。圣灵通常在人们进行圣洁的交流时降临。

[3.] And in Luke 11:13, there God will give the Holy Ghost to all that beg him. Pray for the Holy Ghost, as the most excellent thing in the world. He shall be given to them that beg him, as if he should say, there is nothing greater than that, and God will give him to them that ask him. Therefore, come to God, and in any thing we have to do, empty ourselves and beg the Spirit; for the more a man empties him of his own confidence, in regard of holy performance of duties, the more we will desire to be filled with the fulness of the Spirit; and this sense of our own emptiness will force prayer.
[3.] 在路加福音 11:13 中，上帝会将圣灵赐给所有向他祈求的人。祈求圣灵，作为世界上最卓越的事物。他将会赐给那些向他祈求的人，好像他要说，没有比这更伟大的事情了，上帝会将圣灵赐给那些向他求的人。因此，来到上帝面前，在我们要做的任何事情上，我们要将自己清空并祈求圣灵；因为一个人在圣洁的事奉中越是清空自己的信心，他就越渴望被圣灵的丰满充满；而我们对自己空虚的感知将迫使我们祈求。

Therefore, know that of ourselves we can do nothing holily, that may further our reckoning, but by the Spirit. Do all things therefore in a sense of our own emptiness, and beg the Spirit.
因此，要知道我们自己无法以圣洁的方式做任何事情，以促进我们的计算，除非借助圣灵。因此，以我们自己的空虚感来做所有事情，并祈求圣灵。

As likewise when we are framed by the Spirit to obedience. Those that obey the motions of the Spirit, the Spirit joins more and more closely with their souls. God gives his Spirit to them that obey him. Those that obey the first motions of the Spirit, they have further degrees. What is the reason that men have no more Spirit in the ordinances? The Holy Ghost knocks at their hearts, and would fain have entrance, and they resist it, as Stephen saith, Acts 7:51. Now the Holy Ghost is willing to enter upon the soul, but he is resisted. Therefore if you will have him more and more, let us open our souls, that the King of glory may come in. The Spirit is willing to enter, especially in holy assemblies. Saith St John, Rev. 1:10, 'I was on the Lord's day, I was in the Spirit,' that is, as if he were drowned in the Spirit on the Lord's day. When we are about holy exercises we are never more in the Spirit than then. Let us open our souls to the Spirit, and then we shall find the Spirit joining with our souls. The Spirit is more willing to save us, and to sanctify us, than we are to entertain him. Oh that we were willing to entertain the sweet motions of the Spirit! Our natures would not be so defiled, and we so uncomfortable as we are. There are none of us all, but we find comfortable motions in holy exercises. Thus we may get the Spirit of the Lord, that doth all, that illuminates, and sanctifieth, and ruleth, and rests in us.
同样地，当我们被圣灵塑造成顺从的时候。那些顺从圣灵的引导的人，圣灵与他们的灵魂越来越紧密地结合在一起。神将他的圣灵赐给那些顺从他的人。那些顺从圣灵最初的引导的人，他们会有更进一步的层次。为什么人们在仪式中没有更多的圣灵呢？圣灵敲打他们的心扉，渴望进入，但他们抵抗，正如司提反所说，使徒行传 7:51。现在圣灵愿意进入灵魂，但他被抵抗。因此，如果你想要他越来越多，让我们敞开我们的灵魂，荣耀之王就可以进来。圣灵愿意进入，尤其是在圣洁的聚会中。约翰说，启示录 1:10，“我在主日被圣灵感动”，就好像他在主日被圣灵淹没了一样。当我们参与圣洁的活动时，我们从未比那时更多地在圣灵中。让我们敞开我们的灵魂接纳圣灵，然后我们将发现圣灵与我们的灵魂结合在一起。圣灵更愿意拯救我们，使我们成圣，胜过我们愿意接纳他。哦，但愿我们愿意接纳圣灵甜美的引导！ 我们的本性不会如此被玷污，我们也不会如此不舒服。我们每个人都能在圣洁的行动中找到舒适的动力。这样我们就能得到主的灵，它做一切，照亮、使圣化、统治并在我们内心安息。

(8.) And let us learn, I beseech you, hence to give the third glorious person, the Holy Ghost, his due. Since we have all by the Spirit, let us learn to give the Spirit his due, and learn how to make use of the work of the Spirit. There are several works of the Spirit. You see here what the Spirit doth, 'We all.' The Spirit unites us together. It is a Spirit of union. It knits all together by one faith to God. All meet in God the Father reconciled; and we all are joined together by love, wrought by the Spirit, 'with open face.' Who takes away the veil? We are all veiled by nature. The Spirit takes away the veil from our eyes, and from the truth. What is the reason the gospel is so obscure? The Spirit takes not away the veil, it teacheth not by the ministry; or else it takes not away the veil from the eyes. The Spirit takes away the scales from our eyes, and the Spirit in the ministry takes away the obscurity of the Scriptures. All those that we call graces, the free gifts, the ministerial gifts, they are the gifts and the graces of the Spirit; and they are for the graces of the Spirit. Skill in tongues and in the Scriptures, and in other learning, are given to men that they may take away the veil from the Scriptures, that they may be lightsome; and then when the Spirit is given, he takes away the veil from the soul by his own work; and then with open face 'we behold the glory of the Lord.' What doth open our eyes to see, when the veil is taken off? The Spirit. We have no inward light nor sight, but by the illumination of the Spirit. All light in the things, and all sight in us, it is by the illumination of the Spirit. And then the change according to the image of Christ, this is altogether by the Spirit of Christ, it is altogether from the Holy Ghost. Christ baptizeth 'with the Holy Ghost, and with fire,' Mat. 3:11, and Christ came 'by blood, and by water,' 1 John 5:6; by blood, to die for us; and by water, by his Spirit to change us and purge and cleanse us. All is by the Spirit. Christ came as well by the Spirit as by blood. This change, and the gradual change from glory to glory, all is by the Spirit. Therefore we should not think altogether of Christ, or God the Father, when we go to God in prayer; but think of the work of the Spirit, that the Holy Ghost may have his due.
（8）我恳求你们学习，给予第三位荣耀的人，圣灵，他应得的尊重。既然我们都是通过圣灵得到的，让我们学习给予圣灵他应得的尊重，并学习如何利用圣灵的工作。圣灵有几项工作。你们看到这里圣灵所做的，“我们都”。圣灵将我们团结在一起。它是一种团结的灵。它通过一种信仰将我们所有人与上帝联系在一起。我们都在上帝父亲的和解中相聚；我们都因圣灵所创造的爱而联结在一起，“面对面”。谁去掉了面纱？我们都被本性所遮蔽。圣灵从我们的眼中和真理中去掉了面纱。福音为什么如此隐晦？圣灵没有去掉面纱，它没有通过事奉来教导；否则它没有从眼中去掉面纱。圣灵从我们的眼中去掉了鳞片，事奉中的圣灵去掉了圣经的隐晦。我们所称之为恩赐、事奉的恩赐，都是圣灵的恩赐和恩典；它们是为了圣灵的恩典。 技能在语言和圣经以及其他学问方面，是赋予人们的，以便他们可以揭开圣经的面纱，使其明亮；然后，当圣灵降临时，他通过自己的工作将面纱从灵魂上揭去；然后，我们“以开放的面孔看见主的荣耀”。当面纱被揭去时，是什么让我们的眼睛看见？是圣灵。我们没有内在的光和视力，只有通过圣灵的启示才能获得。所有的事物中的光和我们内在的视力，都是通过圣灵的启示。而且，按照基督的形象的改变，完全是基督的灵所作，完全是圣灵的工作。基督用圣灵和火施洗，马太福音 3:11，基督来“不仅以水，乃以水与血而来”，约翰一书 5:6；用血为我们而死，用他的灵来改变我们、净化我们。一切都是通过圣灵。基督不仅仅是通过血来到，也是通过圣灵来到。这种改变，以及从荣耀到荣耀的逐渐变化，都是通过圣灵实现的。 因此，当我们祈祷时，不应完全思考基督或上帝父，而应思考圣灵的工作，使圣灵得到应有的尊重。

Lord, without thy Spirit, my body is as a thing without a soul, a dead, loathsome, stiff, unapt carcase, that cannot stir a whit; and so my soul without the operation of thy Holy Spirit, it is a stiff, dead, unmoveable thing; and therefore by thy Spirit breathe upon me. As thy Holy Spirit in the creation did lie upon the waters, and brood as it were all things there; lying upon the waters it fashioned this goodly creature, heaven and earth, this mundus. So the Spirit of God lying upon the waters of the soul, it fashions all graces and comforts, whatsoever they are; all is wrought by the Spirit in the new creature, as all in this glorious fabric of the world was by the Spirit of God. Let the Spirit of God therefore have due acknowledgment in all things whatsoever.
主啊，没有你的圣灵，我的身体就像没有灵魂的东西，是一个死亡、令人厌恶、僵硬、无能的躯壳，一动也不能动；同样，我的灵魂没有你的圣灵的运行，它是一个僵硬、死气沉沉、不可动摇的东西；因此，求你的圣灵在我身上吹气。就像你的圣灵在创造中躺在水面上，孵化出所有的事物；躺在水面上，它塑造了这个美好的创造物，天地，这个世界。同样，上帝的灵躺在灵魂的水面上，塑造了所有的恩典和安慰，无论它们是什么；新造的人中的一切都是由圣灵完成的，就像这个辉煌的世界是由上帝的灵完成的一样。因此，让上帝的灵在一切事物中得到应有的承认。

And what are we to look to mainly now? The knowledge of God the Father, and his love to us shining in Christ, all is in Christ; and if we would have anything wrought in us, any alteration of our natures, let us beg the Spirit, that we may have the discovery of the love of God in Christ, and the Spirit attending upon the gospel.
我们现在主要要寻求什么呢？就是对上帝父的认识，以及他在基督里向我们散发的爱，一切都在基督里；如果我们希望在我们身上发生任何改变，任何性情的转变，让我们恳求圣灵，使我们能够发现上帝在基督里的爱，并让圣灵陪伴福音。

And because we have all these abundantly in these latter times of the church, in the second spring of the gospel, in the reformation of religion, after our recovery out of popery, there is a second spring of the gospel. Oh, beloved, how much are we beholding to God! Never since the beginning of the world was there such glorious times as we enjoy. We see how the holy apostle doth prefer these times before former times, when the veil was upon their eyes, and when all was hid in ceremonies, and types, and such things among the Jews. 'Now,' saith he, 'we behold the glory of God, and are changed by the Spirit from glory to glory.'
因为在教会的后期，福音的第二个春天，宗教改革之后，我们拥有了这一切的丰盛。哦，亲爱的，我们对上帝有多么感激！自从世界开始以来，我们从未享受过如此辉煌的时代。我们看到圣徒使徒将这些时代置于以前的时代之上，当时他们的眼睛被蒙蔽，一切都隐藏在犹太人的仪式、象征等事物中。他说：“现在，我们看见上帝的荣耀，并且被圣灵从荣耀变成荣耀。”

To conclude all. Therefore consider that the glory of the times, and the glory of places and persons, all is from the revelation of Christ by the Spirit, which hath the Spirit accompanying it. The more God in Christ is laid open, the more the times, and places, and persons are excellent. What made the second temple beyond the former? Christ came at the second temple. Therefore though it were baser in itself, yet the second temple was more glorious than the first. What made Bethlehem, that little city, glorious? Christ was born there. What makes the heart where Christ is born more glorious than other folk? Christ is born there. Christ makes persons and places glorious. What makes the times now more glorious than they were before Christ? What made the least in the kingdom of heaven greater than John Baptist? He was greater than all that were before him; and all that are after him are greater than he. Because his head was cut off, he saw not the death and resurrection of Christ, and the giving of the Holy Ghost. He saw not so much of Christ. So that the revelation of Christ and the love of God in Christ, it is that that makes times, and persons, and places glorious, all glorious, because the veil is taken away from our eyes. We see Christ the King of glory in the gospel flourishing, and the love of God manifested, and by the Spirit of God the veil is taken away inwardly as well as outwardly. Now for a fuller discovery of Christ than in former times, comes the glory of the times. Now there are more converted than in former times, because the Spirit goes together with the manifestation of Christ. What is the reason that this kingdom is more glorious than any place beyond the seas? Because Christ is here revealed more fully than there. The veil is taken off, and here 'we see the glory of God with open face,' which changeth many thousands from glory to glory by the Spirit of God that accompanies the revelation of the gospel. Is there any outward thing that advanceth our kingdom before Turkey, or Spain, &c.? Nothing. Their government. and riches, and outward things are as much as ours, if not more. The glory of places and times are from the revelation of Christ, that hath the Spirit accompanying of it. That Spirit changeth us 'from glory to glory.' Our times are more glorious than they were a hundred years or two before. Why? Because we have a double revelation of Christ, and of antichrist. We see Christ revealed, and the gospel opened, and the veil taken off. We see antichrist revealed, that hath masked under the name of head of the church, and hath seduced the world.
总结一切。因此要考虑到时代的荣耀，地方和人的荣耀，都来自基督通过圣灵的启示，圣灵与之同在。上帝在基督里越是显露，时代、地方和人就越是卓越。是什么使第二座圣殿比第一座更加荣耀？基督降临在第二座圣殿。因此，尽管它本身更加低贱，但第二座圣殿比第一座更加荣耀。是什么使伯利恒这个小城市荣耀？基督在那里诞生。是什么使那些有基督诞生之心的人比其他人更加荣耀？基督在那里诞生。基督使人和地方荣耀。是什么使现在的时代比基督之前更加荣耀？是什么使天国中最小的人比约翰洗者更伟大？他比之前的所有人都更伟大；而在他之后的人都比他更伟大。因为他被斩首，他没有看到基督的死亡和复活，也没有看到圣灵的降临。他没有看到基督的那么多。 基督的启示和上帝在基督里的爱，使得时代、人和地方都变得辉煌，因为我们的眼睛被揭开了面纱。我们在福音中看到了荣耀的君王基督，上帝的爱得以显现，而上帝的灵也使我们内外的面纱被揭开。现在，比以往更充分地揭示基督，时代的荣耀就来了。现在比以前更多的人得到了转变，因为圣灵与基督的显现同在。为什么这个国度比海外的任何地方都更辉煌？因为基督在这里比其他地方更充分地显现。面纱被揭开，我们“以敞开的面看见上帝的荣耀”，这使得许多人因福音的启示而由荣耀转变为荣耀，这是上帝的灵所伴随的。有什么外在的事物能使我们的国家在土耳其、西班牙等地之前更加强大吗？没有。他们的政府、财富和外在事物与我们的一样多，甚至更多。地方和时代的荣耀来自基督的启示，而这启示是有上帝的灵伴随的。 那灵将我们“从荣耀变为荣耀”。我们的时代比一百年或两百年前更加辉煌。为什么？因为我们有基督的双重启示和敌基督的启示。我们看到基督显现，福音展开，面纱揭去。我们看到敌基督显现，他伪装成教会的领袖，并迷惑了世界。

Now this double revelation challengeth acknowledgment of these blessed times. What should all this do but stir us up to know the time of our visitation, and to thankfulness; to bless God that hath reserved us for these places and countries that we live in, to cast our times to be in this glorious light of the gospel to be born in. What if we had been born in those dark Egyptian times of popery? Our lives had not been so comfortable. Now we live under the gospel, wherein 'with open face' we see the glory of the mercy of God in Christ, the 'unsearchable riches' of Christ opened and discovered to us. And together with the gospel, the ministry of the Spirit, goeth the Spirit; and those that belong to God, thousands by the blessing of God are changed from glory to glory.
现在这个双重启示挑战着对这些有福的时代的认可。这一切除了激励我们去了解我们被访问的时机并感恩之外，还能做什么呢？感谢上帝将我们保留在我们居住的地方和国家，使我们的时代生活在这光荣的福音之中。如果我们生活在那些黑暗的埃及天主教时代，又会怎样呢？我们的生活就不会那么舒适。现在我们生活在福音之下，在其中“面对面”地看到上帝在基督里的怜悯的荣耀，看到基督的“不可测度的丰富”向我们展开和揭示。福音与圣灵的事奉一同前行；属于上帝的人，借着上帝的祝福，成千上万人从荣耀变为荣耀。

Certainly if we share in the good of the times we will have hearts to thank God, and to walk answerably, that as we have the glorious gospel, so we will walk gloriously, that we do not by a base and fruitless life dishonour so glorious a gospel. I beseech you let us think of the times, else if we be not the better for the glorious times, if the veil be not taken away, we are under a fearful judgment. 'The god of this world hath blinded our eyes,' 2 Cor. 4:4. Do we live under the glorious light, and yet are dark, that we see no glory in Christ? We see nothing in religion, but are as ready to entertain popery as true religion. Is this the fruit of the long preaching of the gospel, and the veil being taken off so long? Certainly the god of this world hath cast the dust of the world into our eyes, that we can see nothing but earthly things. We are under the seal of God's judgment. He hath sealed us up to a dark state, from darkness of judgment to the darkness of hell without repentance. Therefore let us take heed how we live in a dull and dead condition, under the glorious gospel, or else how cursed shall we be! The more we are exalted and lifted up above other people in the blessings of God this way, the more we shall be cast down. 'Woe be to Chorazin,' &c., Mat. 11:21; and Heb. 2:3, 'How shall we escape if we neglect so great salvation?'
当然，如果我们分享时代的好处，我们会有感恩上帝的心，行事合乎道义，既然我们拥有了光荣的福音，我们也要光荣地行事，不要用卑劣和无果的生活来亵渎如此光荣的福音。我恳求你们想想这个时代，否则如果我们对这个光荣的时代没有变得更好，如果面纱没有被揭开，我们就会受到可怕的审判。“这世界的神已经叫人不信，叫他们不能看见基督的光荣”，哥林多后书 4:4。我们生活在光荣的光中，却是黑暗的，看不到基督的荣耀吗？我们在宗教中看不到任何东西，却愿意接受天主教作为真正的宗教。这是福音长久传讲和面纱被揭开的结果吗？当然，这个世界的神已经把尘土扔进我们的眼睛里，我们只能看到地上的事物。我们正处在上帝的审判之下。他已经封印我们进入黑暗的状态，从审判的黑暗到没有悔改的地狱的黑暗。因此，让我们谨慎地生活在光荣的福音下的迟钝和死气沉沉的状态中，否则我们将会受到诅咒！ 我们在神的祝福中越是被高举和提升，就越会被摔倒。'哀哉，可拉洗因'等等，马太福音 11:21；希伯来书 2:3，'若是我们忽略这样伟大的救恩，我们将如何逃脱？''

I beseech you let us take heed how we trifle away our time, these precious times and blessed opportunities; for if we labour not to get out of the state of nature into the state of grace, and so to be changed from glory to glory, God in justice will curse the means we have, that in hearing we shall not hear, and seeing we shall not see, and he will secretly and insensibly harden our hearts. It is the curse of all curses, when we are under plenty of means, to grow worse and duller. Oh take heed of spiritual judgments above all others, tremble at them. They belong to reprobates and castaways. Let us labour for hearts sensible of the mercies of God in Christ, and labour to be transformed and moulded into this gospel every day more and more. That that hath been spoken shall be sufficient for this time, and for this whole text.
我恳求你们要小心，不要浪费我们的时间，这些宝贵的时刻和祝福的机会；因为如果我们不努力从自然状态转变为恩典的状态，从荣耀到荣耀的改变，上帝将会因公义而诅咒我们所拥有的机会，使我们听而不闻，看而不见，并且他将暗中、不知不觉地使我们的心变硬。当我们拥有丰富的机会时，变得更坏、更迟钝是一切诅咒中最可怕的。哦，要特别小心属灵的审判，要为它们战栗。它们属于被弃绝的人和被抛弃的人。让我们努力使我们的心灵感受到基督中上帝的怜悯，并努力每天更多地被这福音所改变和塑造。已经说过的话对于这个时刻和整个经文来说已经足够了。

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Glorious Freedom by Richard Sibbes, Copyright © 2022
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