Work Out Your Salvation
努力实现你的救赎

An Exposition of the Second Chapter Of Paul's Epistle to the Philippians
保罗写给腓立比人的信的第二章的阐述

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

Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling. For it is God that worketh in you to will and to do according to his good pleasure.—PHIL. 2:12-13.
亲爱的，正如你们一直顺从，不仅在我面前，而且现在我不在的时候更加顺从，要恐惧战兢地去完成你们的救恩。因为是神在你们里面运行，使你们按照他的美意去行事。-腓立比书 2:12-13。

But godliness is profitable, having promise of the life that now is, and of that which is to come. 1 TIM. 4:8.
但敬虔是有益的，有现今生命的应许，也有将来的生命。提摩太前书 4:8。

LONDON,
伦敦
Printed by T. Cotes for Peter Cole,* and are to be sold at the Glove & Lyon in Corne-hill, neare the Royall Exchange, 1639.
由 T. Cotes 为 Peter Cole 印刷，可在 Corne-hill 的 Glove & Lyon 附近的皇家交易所出售，1639 年。

Table of Contents
目录

TO THE RIGHT HONOURABLE
至尊尊贵的

SIR MAURICE ABBOT KNIGHT
莫里斯·阿博特爵士

TO THE READER
给读者

DIRECTIONS TO THE READER
读者指南

THE CHRISTIAN WORK - —PHIL. 2:12.
基督徒的工作 - 腓立比书 2:12。

GOD WORKS IN YOU - PHIL 2:13
神在你们中间工作 - 腓立比书 2:13

WITHOUT MURMURING - PHIL 2:14
不抱怨 - 腓立比书 2:14

THAT WE MAY BE BLAMELESS - PHIL 2:15
为了我们能够无可指责 - 腓立比书 2:15

HOLDING FORTH THE WORD OF LIFE - PHIL 2:16
传扬生命的话语 - 腓立比书 2:16

OF THE PROVIDENCE OF GOD - PHIL 2:24
上帝的主宰 - 腓立比书 2:24

IT WAS NECESSARY - PHIL 2:25
这是必要的 - 腓立比书 2:25

HE LONGED AFTER YOU ALL - PHIL 2:26
他渴望着你们所有人 - 腓立比书 2:26

SORROW ON SORROW - PHIL 2:27
忧伤加上忧伤 - 腓立比书 2:27

I SENT HIM - PHIL 2:28
我给他送去了 - 腓立比书 2:28

RECEIVE HIM - PHIL 2:29
接待他 - 腓立比书 2:29

HE WAS NIGH TO DEATH - PHIL 2:30
他濒临死亡 - 腓立比书 2:30

TO THE RIGHT HONOURABLE
至尊尊贵的

SIR MAURICE ABBOT KNIGHT,
莫里斯·阿博特爵士

NOW LORD MAYOR OF THE HONOURABLE CITY OF LONDON.*
现任伦敦尊贵城市的市长。

RIGHT HONOURABLE—My respects unto you, being your honour's engaged many ways, have put me upon a design or project for you; the God of heaven graciously prosper it in my hand! The tenor of it is briefly this: to increase your honour, and to ease the burden of that laborious government which now lieth upon your shoulder.
尊敬的阁下，向您致以敬意，因为您的尊贵身份使我在许多方面都与您有关，这促使我为您设计了一个计划或项目；愿天上的上帝慈悲地使我成功！它的主要目的是：增加您的尊荣，减轻您目前肩负的繁重政务的负担。

To mention your name before the glorious labour of so great and worthy an agent in the factorage of heaven as the author of this piece was, and to make you a protector of them, cannot, I conceive, in sober interpretation but be conceived to add honour unto him that hath, and cause him to have more abundantly. Blessed is the wing that is spread over any of the things of Jesus Christ, to shelter them.
在提及这篇作品的作者之前，将您的名字提到如此伟大而值得尊敬的天堂代理人的辛勤劳动之前，并让您成为他们的保护者，我认为，理智的解释只能认为这是对那位已经拥有的荣誉的增添，并使他更加丰富。有福的是那些为耶稣基督的事物之一提供庇护的翅膀。

Again, to put into your hand, and from your hand into your heart, the remembrance of that God that will gloriously recompense your faithfulness in that great trust committed to you, cannot but (by the blessing of him to whom blessings belongeth) be a cordial means to strengthen your heart in the pang of government, and cause you to travail and bring forth with more ease. There is no labour, nor travail, nor sorrow, nor difficulty, nor danger, nor death, that hath any evil or bitterness in it when heaven is before us, and the truth and faithfulness of the living God embracing us.
再次，将这份记忆交到你的手中，从你的手中传入你的心中，那位荣耀地回报你对于托付给你的伟大信任的忠诚的上帝，必定会（在那赐福的主的祝福下）成为一种强化你在治理之苦中的心灵的良药，使你更轻松地努力和产生。当天堂在我们面前，活神的真理和信实拥抱着我们时，任何劳苦、辛劳、悲伤、困难、危险或死亡都不会带来任何邪恶或苦涩。

If I have miscarried in point of good manners or otherwise in this dedication, your honour shall do but justice to charge your own courtesy and respects always shewed unto me (at least in part) with the blame of it. Had not there been the tempter, doubtless in this case I had not been the transgressor. The God of peace prosper the government of this great city in your hand, and make it a glorious rise and advantage unto you of your greater glory in the heavens. And your Honour may assure yourself that so it shall come to pass, unless that God that heareth prayer shall reject the prayer of,
如果我在礼仪方面或其他方面有所失误，您的尊贵将公正地将您对我的礼貌和尊重（至少部分）归咎于此。如果没有诱惑者，毫无疑问在这种情况下我不会成为犯罪者。愿和平之神使您手中的这座伟大城市的治理蒸蒸日上，并使其成为您在天堂更大荣耀的辉煌崛起和优势。您的尊贵可以确信，除非听祷告的上帝拒绝祷告，否则这将会实现。

Your honour to command in the Lord,

J. G.†

TO THE READER
给读者

GOOD READER, to discourse the worth or commendations of the author (especially the pens of others having done sacrifice unto him in that kind), I judge it but an impertinency, and make no question, but that if I should exchange thoughts or judgments with thee herein, I should have but mine own again. The book itself, judiciously interpreted, is a volume of his commendation; and those, though from his own mouth, without any touch or tincture of vanity or self-affectation. The best sight of a man is to hear him speak—loquere, ut videam—the tongue being a voluntary and pleasant rack to the heart, to make it confess its treasure, whether it be good or evil. The diligence and care of those that have interposed for the preserving of what came from him in this way from perishing, have made the Christian world debtors unto them; and great pity it had been, that what he spake in public should have died in secret, and not be made seven times more public than speaking could do. The sparks of such fires as he kindled would have been ill quenched till the world had been further served with the light and heat of them.
亲爱的读者，论述作者的价值或赞美（尤其是其他人为他所做的牺牲），我认为这是多余的，毫无疑问，如果我在这方面与你交换思想或判断，我只会得到我自己的观点。这本书本身，经过审慎解读，是对他的赞美之作；尽管这些赞美是出自他自己的口中，但没有任何虚荣或自我陶醉的痕迹。一个人最好的一面是听他说话——loquere, ut videam——舌头是一种自愿和愉快的折磨，让心灵坦白其宝藏，无论是善还是恶。那些为了保存他在这方面所说的话而付出努力和关心的人，使基督教世界对他们感激不尽；如果他在公开场合所说的话在秘密中消失而不被公之于众，那将是非常可惜的，而且不会比说话更加公开七倍。他点燃的这样的火花，直到世界进一步得到它们的光明和热量，才会被扑灭。

It is true, heaps of books is one of the oppressions of the world, and the invention of the press hath been the exaltation of weakness and vanity amongst men, as well as of learning and knowledge. Yet know I no way better to retain the oppressed in this kind, than for men of worth and grown judgments and learning to appear in books also among the multitude. The time was when there were, as the apostle speaketh, 'gods many and lords many in the world,' 1 Cor. 8:5; when the world was pestered with devils of all sorts, instead of gods; but the only means of discharging the world of them, was the setting forth and preaching of the one true God and Lord Jesus Christ. So the furnishing the world with such books, as are books indeed, that breathe spirit and life, and are strong of heaven, speaking with authority and power to the consciences of men, is the only way to affamish the multitude of idol* books, and to have them desolate without a reader. It is, questionless, with men in respect of books, as it is in respect of men themselves (and indeed how there should be any difference between men and books I know not, the book being but the mind of a man, and the mind of a man being the man himself). Homo homini Deus, homo homini lupus.† There are men that are gods to men, and there are men that are wolves to men; and the more men-wolves there are in the world, the more men-gods there had need to be; otherwise the darkness would overcome the light, and make the earth as the shadow of death. So there are books that are laden with divine and true treasure; that will recompense the reader, his labour and pains sevenfold into his bosom; that will open his mouth and enlarge his heart to bless God, that hath given gifts unto men. Again, there are books also that will deal cruelly and deceitfully with men, consuming their precious time and opportunities; taking their money for that which is not bread. Now the more dreamers of dreams there are, there had need be the more that see visions. The weak, hungry, loose, and empty discourses the world is overlaid and encumbered withal, the more need it hath, by way of a counter recompence, of a full provision of solid and masculine writings, that may make men men, and not always children in understanding.
堆积如山的书确实是世界上的一种压迫，印刷术的发明使人们的软弱和虚荣心得到了提升，同时也促进了学问和知识的发展。然而，我认为唯一能够保持这种压迫的方法，就是让有价值、有成熟判断力和学识的人也在众多书籍中出现。曾经有一段时间，正如使徒所说，“世上的神多，主也多”（哥林多前书 8:5），当时世界上充斥着各种魔鬼，而不是神；但唯一能够摆脱这些魔鬼的方法，就是宣扬真神和主耶稣基督。因此，提供那些真正有灵性、有生命力、有天国力量的书籍，对人的良心具有权威和力量的书籍，是消除众多偶像书籍的唯一途径，使它们在没有读者的情况下荒芜无人。 对于书籍而言，与对待人一样，毫无疑问，有些人对人来说是神，有些人对人来说是狼（实际上，我不知道人和书之间应该有什么区别，因为书只是人的思想，人的思想就是人本身）。人类是人类的神，人类是人类的狼。世界上有越多的人狼，就越需要有越多的人神；否则黑暗将战胜光明，使地球变成死亡的阴影。因此，有些书籍装载着神圣和真实的宝藏；它们会七倍地回报读者的努力和辛劳；它们会张开读者的嘴巴，扩大他的心灵，赞美赐予人类礼物的上帝。另外，也有一些书籍会对人类残忍和欺骗，浪费他们宝贵的时间和机会；以不值得的东西收取他们的金钱。现在，梦想家越多，就越需要有更多的人看到幻象。 世界上那些软弱、饥饿、松散和空洞的言辞，越需要一种坚实而有力的文字来作为对抗的补偿，使人们成为真正的人，而不是一直停留在幼稚的理解上。

But I must remember that prefacing authors with long epistles is no employment of any sovereign necessity. Therefore I will no longer separate between thee and that which I desire to recommend unto thee more than anything of mine own. The blessing of Him that giveth the increase be upon the labour of him that planted and watered much in the courts of the house of his God; that though he be dead, he may yet speak to the edification of thine and of many souls.
但我必须记住，给作者写长篇序言并不是任何至关重要的工作。因此，我将不再区分你和我所推荐给你的东西。愿那赐增长之恩的主加在那在他神的殿中多次种植和浇灌的人的劳动上；虽然他已经去世，但愿他仍能对你和许多灵魂的建立发表言论。

Thine with a single heart and multiplied affections in the Lord,
以单一的心和多重的情感，与主同在的你

I. G.*
我。G.*

DIRECTIONS TO THE READER
读者指南

CHRISTIAN READER, thou mayest please to take notice that this book is divided into two parts: the first whereof is upon the whole third chapter of the Epistle to the Philippians, and contains 256 pages; and because it is entire, and upon the whole third chapter, we have therefore put it first. The second part is upon some certain verses only of the second chapter to the Philippians, and some other texts of Scripture, and contains 204 pages.
基督教读者，请注意本书分为两部分：第一部分是关于腓立比书第三章的全部内容，共 256 页；由于它是完整的，并且涵盖了整个第三章，所以我们将其放在了第一部分。第二部分是关于腓立比书第二章的某些特定经文和其他经文，共 204 页。

Now, for the ready finding out of any principal or material things in the whole book, we have to the book annexed this alphabetical index; for the understanding whereof take thou notice, that the first p signifies the part, and the second p the page of that part, as for example: There being nothing observed in A, we begin with B, where first thou seest, Christians must be blameless, p. 92; that is, part the second, page 92 of the second part; then how Saint Paul was blameless, when he was without the law, p. 1, p. 67, 68; that is, part the first, page 67, 68 of the first part.†
现在，为了方便查找整本书中的任何重要或关键内容，我们在书中附上了这个按字母顺序排列的索引；为了理解这个索引，请注意，第一个 p 表示部分，第二个 p 表示该部分的页码，例如：在 A 部分中没有观察到任何内容，我们从 B 部分开始，首先你会看到，基督徒必须无可指责，第 92 页；即第二部分的第 92 页；然后是圣保罗在没有律法的时候是无可指责的，第 1 页，第 67 页，第 68 页；即第一部分的第 67 页，第 68 页。†

THE CHRISTIAN WORK
基督教工作

Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling.—PHIL. 2:12.
亲爱的弟兄们，你们一直都顺从，不仅在我面前，而且现在我不在的时候更加顺从，要恐惧战兢地去完成你们的救恩。-腓立比书 2:12

THE first word, 'wherefore,' carries our minds back to things formerly delivered. Before, the apostle had taught them out of the example of Christ that they should not mind their own things: 'He went about doing good,' and humbled himself. Now when God is humble, how shall any man be proud? Having therefore such an example as Christ, without all exception, as he hath done do you, be obedient, &c. In the words consider,
第一个词“为何”将我们的思绪带回到先前传达的事情。在此之前，使徒曾经通过基督的榜样教导他们不要关注自己的事情：“他四处行善”，并谦卑自己。现在当上帝谦卑时，任何人如何能骄傲呢？因此，既然有基督这样一个无可挑剔的榜样，你们也要像他一样，顺从等等。在这些话中请考虑，

First, The duty, 'work.'
首先，职责，'工作'。

Secondly, Directions to the right manner of performing this duty.
其次，执行此职责的正确方式的指导。

Thirdly, The motives to this duty.
第三，这个责任的动机。

The manner of performance of this work: First, it must be in sincerity; secondly, in obedience; thirdly, it must be earnestly and thoroughly; fourthly, it must be constant; fifthly, it must be ever tending to assure to us our salvation; sixthly, it must be in fear, or holy jealousy. The motives to this duty: First, Christ, he was obedient, follow him; secondly, 'my beloved,' that is, as you shew or deserve my care of you and diligence to do you good, obey; thirdly, you have done it heretofore: it is no new thing I require; it is not impossible; you have done it already; fourthly, if you do, it shall not be in vain. It tends to the assurance of salvation here, and to the accomplishment thereof hereafter, therefore 'work.'
这项工作的执行方式：首先，必须真诚；其次，要顺从；第三，必须认真和彻底；第四，要持之以恒；第五，必须不断努力确保我们的救赎；第六，必须带着敬畏或圣洁的嫉妒心态。这项职责的动机：首先，基督，他顺从，我们要跟随他；其次，“我所爱的”，也就是说，你们展示或者值得我对你们的关心和努力来造福你们，要顺从；第三，你们以前已经做到了：我要求的不是什么新鲜事；这并非不可能；你们已经做到了；第四，如果你们这样做，它将不会是徒劳的。它有助于在此处确保救赎，并在将来实现救赎，因此“工作”。

1. 'Work.' The estate of a Christian is a working estate, not idle. Christianity is not a verbal profession, nor speculative. 'If ye know these things, blessed are ye if ye do them,' saith Christ, John 13:17, Observe, he placeth the word 'blessed' in the midst, to unite those two which the world so ordinarily divides. I mean knowledge and practice. If words would go for excellent payment, many there are that would be admirable Christians; but we must know that a Christian's estate is accomplished by works; and that not only outwardly but inwardly, and by all manner of works: works of preparation; works of propriety;* and these inward, or outward and all, is in our general or particular calling.
'工作。'基督徒的地产是一个劳动的地产，而不是闲置的。基督教不是口头的职业，也不是推测性的。耶稣说：“你们若知道这些事，若是去行，便是有福的。”（约翰福音 13:17）注意，他将“有福的”一词放在中间，以统一世界通常分开的这两个概念。我指的是知识和实践。如果言辞可以作为优秀的报酬，那么有很多人将成为令人钦佩的基督徒；但我们必须知道，基督徒的地位是通过行为来实现的；不仅是外在的，而且是内在的，通过各种各样的工作：准备工作；适当的工作；*这些内在的，或者外在的，以及所有的，都是在我们的普遍或特定的呼召中。

Works of preparation are those that prepare men to believe; as hearing, reading, meditating; for these make not a Christian, but by these a Christian is prepared to be wrought on by God's Spirit. In these a Christian must be still working, and from these he ought to proceed to works of propriety: as belief in God, hope more strongly; love more ardently; pray fervently; do works of charity cheerfully—the three first duties being inward, the two last outward. And these concern our general callings as we are Christians, and then in our particular callings, to love, to reverence one another; seek the good of others, and to be bountiful to others. A Christian he must work in all these.
准备工作是指准备人们去相信的工作，比如听、读、默想；这些工作不能使人成为基督徒，但通过这些工作，基督徒可以为上帝的灵感所感动。在这些工作中，基督徒必须不断努力，并从中继续进行适当的工作：相信上帝，更坚定地希望；更热切地爱；热切地祈祷；愉快地做慈善工作——前三项是内在的，后两项是外在的。这些与我们作为基督徒的一般呼召有关，然后是我们的特定呼召，去爱、尊敬彼此；寻求他人的利益，并对他人慷慨。基督徒必须在所有这些方面努力工作。

Use. The use of all this is, to cause in us a right conceit of religion. Many are good talkers, use fair words, are excellent in discourse; and these pass for current Christians. Nay, many there are that come not to this degree of speaking well. No; cannot endure to hear others speak well, but endeavour to turn their speech to other matters. Yet these go for good Christians, and think they shall be saved as well as the best, when, alas! they never came one step to salvation. Thus for the work. Now,
使用。所有这一切的使用，是为了在我们心中引起对宗教的正确自负。许多人口若悬河，言辞华美，善于辩论；这些人被认为是真正的基督徒。甚至有许多人没有达到这种说话的水平。不，他们不能忍受听别人说话得体，而是努力将他们的言辞转向其他事情。然而，这些人被认为是好的基督徒，并且认为他们将和最好的人一样得救，但是，唉！他们从未迈出一步走向救赎。至于工作方面。现在，

2. To the manner. He said before, 'As you have heretofore obeyed, even so work now,' shewing the first thing:
到方式。他之前说过，“你们过去曾经顺从，现在也要这样工作”，展示了第一件事情。

(1.) That all our works must be done in obedience. Whatsoever we do, it must be done in obedience to God. Many are damned for misdoing their good works, because they did them not in obedience to God. To this end it is expedient,
我们所有的工作都必须服从。无论我们做什么，都必须服从上帝的旨意。许多人因为没有按照上帝的旨意去做善事而被定罪。为了达到这个目的，这是必要的，

First, That we should know what God's will is: Rom. 12:2, 'That you may prove what is that good, that acceptable and perfect will of God,' saith the apostle; and in the Ephesians 5:10, 'Proving what is acceptable to the Lord.' And therefore an ignorant man is a rebellious man. When he knows not God's will, how can he do his will?
首先，我们应该知道上帝的旨意：罗马书 12:2，“不要效法这个世界，只要心意更新而变化，叫你们察验何为上帝的善良、纯全、可喜悦的旨意。”使徒如此说；在以弗所书 5:10 中也说，“要察验何为主所喜悦的。”因此，无知的人是叛逆的人。当他不知道上帝的旨意时，他怎么能做上帝的旨意呢？

Secondly, This obedience must be to all God's laws, for partial obedience is no obedience. For he is a lord, and not a servant, that will cull and pick out his obedience. 'Then shall I not be confounded,' saith David, 'when I have respect to all thy commandments,' Ps. 119:6. It is the devil's sophistry to put men in heart with the consideration of some few good duties that they have done; when, alas! if a fowl or bird be catched by one wing or leg, it is as sure as if a man had her whole body in his hand. The devil hath a man as sure in one sin unrepented as in many; and therefore the apostle limits not this obedience, but lays it down indefinitely.
其次，这种顺从必须是对上帝的所有律法，因为部分的顺从并不算是真正的顺从。因为他是主，而不是仆人，他不会挑选和选择他的顺从。“我一心谨守你的一切诫命，就不至于羞愧。”（诗篇 119:6）大卫如此说。魔鬼的诡辩是让人们因为自己做了一些好事而自满；然而，如果一只鸟被一只翅膀或一条腿抓住，那和一只人抓住它的整个身体一样可靠。魔鬼在一个未悔改的罪中抓住一个人就像在许多罪中抓住他一样可靠；因此，使徒并没有限制这种顺从，而是无限地提出了它。

(2.) The second thing in the manner is, that this working must be in sincerity. 'Whether I am present to see you or not, obey God: he sees you.' A Christian must do all things sincerely, as in the presence of God. The Pharisees did many good works, but it was to be seen of men. Therefore Christ saith, 'they have their reward already,' Mat. 6:2. I will pay them no wages; they did it not to please me. Many are this way faulty. They do nothing but for applause: pray in public for fashion sake, never in private; whenas Christ saith, 'Enter into thy chamber, and when thou hast shut the door, pray to thy Father in secret,' Mat. 6:6. Many can talk well and discourse well; but for inward graces they never look nor regard: and it is this that upholds many Christians. They see religion is respected of those of whom they desire to be had in some esteem, but God sees thy hypocrisy, and thou hast thy reward.
（2）第二点是，这种工作必须是真诚的。“无论我是否在场，你们都要顺服上帝：他看见你们。”基督徒必须以真诚的心态做所有的事情，就像在上帝的面前一样。法利赛人做了许多善事，但是为了让人看到。因此，基督说：“他们已经得到了他们的赏赐”，马太福音 6:2。我不会给他们工资；他们不是为了取悦我而这样做。许多人在这方面都有缺点。他们只是为了得到赞赏而做事：公开祈祷只是为了迎合潮流，从不在私下里祈祷；然而基督说：“你进你的内屋，关上门，祈求你在暗中的父”，马太福音 6:6。许多人能说得很好，能够很好地演讲；但对内在的恩典他们从不关注，也不重视：正是这一点支撑着许多基督徒。他们看到宗教受到那些他们希望得到一些尊重的人的尊重，但上帝看到你的虚伪，你已经得到了你的赏赐。

Joash was a good king so long as Jehoiada lived.* Many seem to be good, so long as those in. authority are good; but if they die once, all good goes away with them. But a good Christian is ever good; and in all places, occasions, companies, he will be like himself. Thus much of the second thing in the manner. Now for the third.
约阿施只要耶何耶大还活着，就是一个好国王。许多人只要当权者好，自己也会表现得好；但是一旦当权者去世，所有的好都会随之消失。但是一个好的基督徒永远都是好的；无论在哪里、在什么场合、与什么人在一起，他都会保持自己的本性。这就是关于方式的第二件事的内容。现在来谈谈第三件事。

(3.) He says, 'Work out.' The word signifies, with toil to labour. So in the 6th of St John's gospel, 'Labour not for the meat that perisheth.' It is a good saying, no perfunctory thing can please God. To this end as Seneca says (a), of performing of duties natural; so in religious duties there is required, first, a right judgment of the nature of the things we do; secondly, an affection to do it; and thirdly, that affection must be proportionable to the worth of the things we do, else what do we; yea, as good not do it at all. And therefore the Scripture to every part of God's worship adds words of intention: 'Take heed how you hear,' Mark 4:24; 'so run,' 1 Cor. 9:24; 'pray fervently in spirit,' Rom. 12:11; 'give cheerfully,' 2 Cor. 9:7; 'repent throughly,' Acts 17:30. So that our affection must be proportionable to the thing we are about, serious in good. A thorough serious prayer is worth a thousand perfunctory; and one doctrine well digested and applied, worth all the rest, be they never so many, if they be done slightly; and the rather are we to look to this duty, for that the devil is busy in such duties to withdraw thy mind, and to steal away the seed sown. The poor husbandman lost three parts of his seed. Many feel such flashes of comfort while they hear the word, as they could wish they might be dissolved at that present; but being gone, pleasures, profits, and such like, take away and choke the seed sown. Many there are that will play or recreate themselves with all their might; but when they come to pray, instead of all their sinful life, think the saying of 'Lord, have mercy upon me,' or 'I am a sinner,' or such like, make even all accounts between God and their consciences. Those that are and will be Christians indeed, they see what they ought to do, and how they are to perform duties. They shall find themselves to be no losers, but gainers at the end; for by performing of things in this manner they shall strengthen the assurance of their salvation to themselves more and more. For God punisheth such slighting of duties justly, with slight assurance, and with many doubtings of salvation and of their secure estate. Well, the next thing to be considered in the manner of working is;—
他说：“努力工作。”这个词意味着辛勤劳动。所以在圣约翰福音第六章中，“不要为那必坏的食物劳碌。”这是一句好话，没有敷衍的事情能讨神喜悦。正如塞内加所说的（a），在履行自然职责时，首先需要正确判断我们所做事情的本质；其次，需要有做事的热情；第三，这种热情必须与我们所做事情的价值相称，否则我们做什么呢；是的，宁可不做。因此，圣经在神的崇拜的每个部分都加上了意图的话语：“要谨慎你们怎样听”，马可福音 4:24；“这样跑”，哥林多前书 9:24；“灵里热心地祷告”，罗马书 12:11；“乐意奉献”，哥林多后书 9:7；“要彻底悔改”，使徒行传 17:30。所以我们的热情必须与我们所做的事情相称，认真对待善事。一次彻底认真的祷告胜过一千次敷衍；一条教义经过深思熟虑并应用，胜过所有其他的，即使它们再多，如果做得敷衍了事；而且我们更应该注意这个职责，因为魔鬼在这样的职责中忙于转移你的注意力，偷走所种的种子。 这个可怜的农夫失去了他种子的三分之一。许多人在听到这个词时会感到一阵安慰，他们希望自己能立即消失；但一旦过去，快乐、利益和类似的事物会夺走并扼杀播种的种子。有许多人会尽情玩乐或娱乐自己；但当他们来祈祷时，他们不是想起自己所有的罪恶生活，而是想起“主啊，怜悯我”或“我是个罪人”之类的话，这样甚至在上帝和他们的良心之间都能得到解脱。那些真正成为基督徒的人，他们知道自己应该做什么，以及如何履行职责。他们会发现自己不会吃亏，而是在最后获得收益；因为通过以这种方式履行事情，他们会越来越加强对自己救赎的确信。因为上帝公正地惩罚那些轻视职责的人，使他们对救赎和安全状态产生轻视的保证，并产生许多对救赎和安全状态的怀疑。好的，下一个需要考虑的工作方式是：-

(4.) Fourthly, It must be constant, not like the morning dew, or Lot's wife that looked back. For religion is a living and trade. It must be maintained with continuance in labour, and working in a constant course of goodness 'all the days of our life,' saith Zacharias' song, Luke 1:75. 'Father,' saith Christ, 'I have finished the work thou gavest me,' John 17:4. He never left till all was finished. 'It is finished,' saith Christ on the cross, John 19:30; and the apostle, 'I have fought a good fight, I have finished my course,' 2 Tim. 4:7, and then he speaks of 'a crown of righteousness,' 2 Tim. 4:8. The want of this makes many die in extreme grief. They wish they had done such and such things, when it is too late. To this end we must come with a resolution not to be scared from performance of duties, and therefore to furnish ourselves with patience. For we must meet with many discouragements from without and within. Brethren, saith the apostle, 'you have need of patience,' Heb. 10:36. For 'you shall reap if you faint not,' Gal. 6:9. And then consider that all promises of a crown are made to such as are sincere. 'To him that overcometh,' saith John, 'I will give,' &c., Rev. 3:21. 'He that endures to the end shall be saved,' saith Christ, Mat. 10:22. Many decay in their first love, and God justly suffers them to fall into many gross sins, and he vomits up such as are grown cold.
（4）第四，它必须是恒定的，不像早晨的露水，或者像罗得的妻子回头看一样。因为宗教是一种生活和交易。它必须以持续的努力和不断行善的方式来维持，“我们一生的日子”如撒迦利亚的歌所说，路加福音 1:75。“父啊，”基督说，“我已经完成了你给我的工作，”约翰福音 17:4。他直到一切都完成才离开。“成了，”基督在十字架上说，约翰福音 19:30；使徒说，“我打过了美好的仗，跑完了赛程，”提摩太后书 4:7，然后他谈到“公义的冠冕”，提摩太后书 4:8。缺乏这一点使许多人在极度悲痛中死去。当一切都太迟时，他们希望自己做了这样那样的事情。为了达到这个目的，我们必须下定决心不被履行职责所吓倒，因此要培养耐心。因为我们会遇到许多来自内外的挫折。弟兄们，使徒说，“你们需要忍耐”，希伯来书 10:36。因为“你们若不灰心，就必得着收成”，加拉太书 6:9。然后要考虑到所有关于冠冕的应许都是给那些真诚的人的。“那得胜的，”约翰说，“我要赐给他，”等等，启示录 3:21。 “耶稣说：‘忍耐到底的必然得救’”（马太福音 10:22）。许多人在最初的爱中衰退，上帝公正地容许他们陷入许多严重的罪恶，并将冷淡的人吐出。

(5.) The fifth thing in the manner is, that it must tend to salvation. We must go on in a constant course of goodness till we come, and that we may come, to the end of our faith. Let this end, viz., salvation, make you work in the duties of grace. For salvation is begun here; and the state of grace here is called salvation, even as well as the state hereafter.
第五件事情是，它必须朝着救赎的方向发展。我们必须在善行的不断进程中前进，直到我们来到，并且为了能够来到我们信仰的终点。让这个终点，即救赎，让你在恩典的职责中努力工作。因为救赎是从这里开始的；在这里的恩典状态也被称为救赎，就像后来的状态一样。

The doctrine is, that all which we do here ought to tend to the assurance of salvation.
这个教义是，我们在这里所做的一切都应该致力于确保救赎。

We say in nature that all conclusions are to be reduced to their principles. So is Christianity. All is to be referred to our salvation as to a main principle; those things that tend directly to salvation to be done in the first place, and most especially. And then other works, they must tend the same way, for all works that are good, do either express holiness, or increase it in us; and thereby they increase our own salvation, as in our ordinary callings, if we perform them in obedience to God constantly, it expresses the gifts and graces of God's Spirit in us. Do we sanctify them by prayer? Do we refer all the good to the good of those amongst whom we live, especially to the good of the faithful? This strengthens the assurance of our salvation, and tells us that God's Spirit is in us. The poorest servant in his drudgery, he serves God if he does it as in the presence of God, Col. 3:24. The poor woman, in bearing and bringing up of children, shall be saved; that is, notwithstanding that sentence, 'that in sorrow and pains she should conceive,' yet her salvation, is no whit hindered thereby, but rather furthered. So that it is grace that elevates earthly works, and makes them heavenly.
我们在自然界中说，所有的结论都要归结为它们的原则。基督教也是如此。一切都要归结为我们的救赎，作为一个主要原则；那些直接有助于救赎的事情首先要做，尤其是如此。然后其他的工作，它们必须朝着同样的方向发展，因为所有善行要么表达了我们的圣洁，要么增加了我们的圣洁；从而增加了我们自己的救赎，就像在我们的日常工作中，如果我们不断地以顺服上帝的方式去完成它们，那么它们就表达了上帝在我们身上的恩赐和恩典。我们是否通过祷告使它们成为圣洁？我们是否将所有的善行都归结为我们所生活的人的善行，特别是对信徒的善行？这加强了我们对救赎的确信，并告诉我们上帝的圣灵在我们里面。即使是最贫穷的仆人在他的苦工中也在事奉上帝，如果他是在上帝的面前这样做的话，哥罗西书 3:24。贫穷的妇女，在怀孕和抚养孩子方面，她将得救；也就是说，尽管有那句话，“她要忧伤痛苦地怀孕”，但她的救赎并没有因此受到任何阻碍，反而得到了进一步的促进。 这样，恩典使得尘世的工作升华，使它们变得天上的。

But take this caution withal, that we more highly esteem our Christian calling than our ordinary vocations and duties; and to that end we ought to redeem some time from our ordinary callings to meditate, and to examine ourselves, and to pray. And this to be done daily, for Christ saith, 'Labour not for the meat that perisheth,' in comparison of that meat which lasteth for ever. Especially on that day which God hath chosen to his own use, I mean the 'Lord's day.' Mingle not thine own callings with holy duties on such days, unless it be in case of mercy, and that also of great necessity. God made this day for his own glory, and for our good, knowing how earthly-minded else we would be, unless some time were allotted wholly to vindicate our minds from these earthly things. Take heed, therefore, how we be bold* on this day especially.
但要注意，我们应该更高度重视我们的基督教呼召，而不是我们的普通职业和责任；为此，我们应该从我们的普通职业中挤出一些时间来沉思、自省和祈祷。这应该是每天都做的事情，因为基督说：“不要为那必坏的食物劳力，要为那存到永生的食物劳力。”特别是在上帝选择为自己使用的那一天，我指的是“主日”。在这样的日子里，除非是出于怜悯，而且还是极其必要的情况下，不要将自己的职业与圣洁的职责混为一谈。上帝为了他自己的荣耀和我们的益处而设立了这一天，因为他知道，如果不将一些时间完全用于摆脱这些世俗的事物，我们会变得多么追求世俗。因此，要特别小心在这一天上我们要如何大胆行事。

'Your own.' Here is contained another direction in this Christian work. In our works and doings we must begin with ourselves, contrary to the custom of many, who are in their own duties negligent, but lord-like in overseeing of other men's works. We are to know, true zeal and practice begins at home.
你自己的。在这个基督教工作中，还包含着另一个方向。在我们的工作和行动中，我们必须从自己开始，与许多人相反，他们在自己的职责上疏忽大意，却像主人一样监督他人的工作。我们要知道，真正的热忱和实践始于家庭。

'Work out your own.' Whatsoever others do, look you to yourselves. So did Joshua: 'Let the people do what they will, I and my house will serve the Lord,' Josh. 24:15. So that a Christian ought to resolve with himself concerning his own carriage; he that is wise is wise for himself. Better it is that you alone should work out your own salvation, than go to hell with others for company.
"自己解决吧。无论别人做什么，你要关注自己。约书亚也是这样做的：'无论百姓怎样行事，我和我家都要事奉耶和华'（约书亚记 24:15）。所以，一个基督徒应该对自己的行为做出决心；智慧人为自己而智慧。你独自解决自己的救恩问题要比与他人为伍一同下地狱更好。"

'Your own.' Every one hath a cup that he in particular must taste of, and every one a particular work to do. Though all go one way that are saved, yet some go by more sufferings than others. Some hath harder tasks set them to perform than others. Some must live in some callings, and therein 'work out their own salvation,' others in others. Eph. 2:10, 'Every one is created to good works which God prepares for him.'
你自己的。每个人都有自己独特的杯子要品尝，每个人都有自己特定的工作要做。虽然所有得救的人都走同一条路，但有些人经历的苦难比其他人更多。有些人被赋予更艰巨的任务。有些人必须在某些职业中生活，并在其中“努力实现自己的救恩”，而其他人则在其他职业中。以弗所书 2:10，“我们原是他的工作，在基督耶稣里造成的，为要叫我们行善，就是神所预备叫我们行的。”

For the sixth direction, contained in 'fear,' &c., the time is too short to speak of; and therefore I come,
对于第六个方向，包含在“恐惧”中，时间太短无法详述；因此我来，

3. To the motives.
对于动机。

(1.) The first is taken from the example of Christ, comprehended in the word 'Wherefore.' Christ, he did as he would have us to do; he did all in obedience to God; he came to do his will; he was sincere, cared not for the world. What he did, he did thoroughly; he healed all; did all good; did all things well; and he finished his course. Now we must imitate Christ in all these; never give over till we may say with comfort at our deaths, 'All is finished.' This must needs move us, if we consider what an honour it is for us to be like him and to follow him; and then it will be gainful to us. He got honour by it—was exalted; so shall we therefore be like him. And then he is a pattern without all exception. We cannot offend so long as we propound him for our example. It is a foolish opinion therefore that men may be too religious. Can any go beyond Christ, nay, or come near him?
（1）第一个例子来自基督的榜样，包含在“所以”这个词中。基督，他做的正是他希望我们做的；他完全顺服于上帝；他来是为了成就上帝的旨意；他真诚，不在乎世俗。他所做的，他都做得彻底；他医治了所有人；行善事；做事都很出色；他完成了他的使命。现在我们必须在所有这些方面效仿基督；直到我们在临终时可以安心地说，“一切都完成了”，我们绝不能放弃。如果我们考虑到像他并跟随他一样对我们来说是多么荣耀的事情，这必然会激励我们；然后对我们来说也是有益的。他因此而获得了荣耀-被高举；所以我们也将像他一样。而且他是一个无可挑剔的榜样。只要我们把他作为我们的榜样，我们就不会犯错。因此，认为人们可能过于虔诚是愚蠢的观点。有谁能超越基督呢，甚至接近他呢？

(2.) The second motive is taken from the apostle's love, 'my beloved.' Shew that you will answer my care and love to you. Whence observe,
（2）第二个动机来自使徒的爱，“我亲爱的”。表明你会回应我对你的关心和爱。由此观察，

That it ought to be a motive to Christians to take good courses, that they may thereby comfort those that have care of their good. The apostle, Heb. 13:17, bids the Hebrews, 'that they obey them that are their guides.' Why? 'That they may give account with joy, and not with grief, for it is unprofitable for them.' But to leave this personal manner of speech. Christians ought to seek good courses, to give content to the souls of those Christians with whom they live; for they make it a matter of joy to see one grow in religious behaviour, and contrarily are grieved when they see it decay in any.
这应该成为基督徒采取良好行动的动机，以此来安慰那些关心他们福祉的人。使徒在希伯来书 13:17 中告诫希伯来人“要顺服那些引导你们的人。”为什么呢？“这样他们就能欢欢喜喜地交账，不至忧愁，因为这对他们没有益处。”但是，不再使用个人化的说法。基督徒应该寻求良好的行动，以使与他们一起生活的其他基督徒的灵魂得到满足；因为他们会因为看到一个人在宗教行为上的成长而感到欢喜，相反地，当他们看到它在任何方面衰退时会感到悲伤。

(3.) The third motive is drawn from the possibility of it; as if he should have said, You have already begun; you know what it is I require; it is no new thing, nor is it impossible; do but work out that which you have begun. He that hath set one step into religion is half way. It was a great commendation in the church of Thyatira, that their last works were more than the first, Rev. 2:19. We should labour to grow on still, from one degree to another, even as the sun 'shines more and more to the perfect day,' Prov. 4:18; and therefore it is a Christian course to compare ourselves with ourselves daily, and if we find a decay in ourselves, rest not contented till thou findest thyself amended. We pity men when they decay in outward things; but of all decays, the decay of goodness is the most lamentable; and therefore as you have obeyed, so obey still.
（3）第三个动机来自于可能性；好像他应该说，你已经开始了；你知道我要求什么；这不是什么新鲜事，也不是不可能的；只要完成你已经开始的事情。那些已经迈出宗教一步的人已经走了一半。在帖撒罗尼迦教会中，他们的后作比前作更多，启示录 2:19。我们应该努力不断成长，从一个层次到另一个层次，就像太阳“越来越明亮，直到完全的白昼”，箴言 4:18；因此，与自己每天比较是一个基督徒的行为，如果我们发现自己有所衰退，就不要满足于此，直到你发现自己有所改善。我们对人们在外在事物上的衰退感到同情；但在所有衰退中，善良的衰退是最令人悲哀的；因此，正如你已经顺从，继续顺从。

'Now much more in my absence.' These words I take not to be so meant, as if the apostle had spoken of what they already had done, but rather what he would have them to do, as if he should have said, 'I know now that I am absent, you shall want no allurements nor temptations to draw you away; and I know now I am gone grievous wolves shall enter in, not sparing the flock,' as it is in Acts 20:29, 'therefore now be much more careful, and watch.' Hence therefore observe, the want of means that formerly men had is no sufficient plea to excuse decay in grace in any man. 'Redeem the time.' Why? Not because goodness increases amongst all sorts, but 'because the days are evil,' Eph. 5:16. The world would have reasoned clean contrary. Because the days are evil, be thou also evil, follow the fashion. Religion teaches us to reason otherwise. Because you have not the helps you formerly enjoyed, double your diligence; God will graciously supply you. If you be not wanting to yourselves, he will never depart from you though I am gone. He was a sanctuary to the Jews in Babylon when they wanted the sanctuary; and yet then were they in greatest glory. And it is remarkable, men have been still most glorious for religion in want of outward means.
现在，在我不在的时候更加如此。我认为这句话的意思并不是指使徒所说的他们已经做过的事情，而是他希望他们做的事情，就好像他应该说：“我知道现在我不在的时候，你们不会缺乏引诱和诱惑来引诱你们；我知道现在我走了，凶狼会进来，不会怜悯羊群，”正如使徒行传 20:29 所说的，“所以现在要更加小心，警醒。”因此，要注意的是，以前人们拥有的手段的缺乏并不能成为任何人在恩典中衰退的充分理由。“赎回时光。”为什么？不是因为善良在各个方面都在增加，而是“因为时日邪恶”，以弗所书 5:16。世界会推理完全相反。因为时日邪恶，你也要邪恶，追随时尚。宗教教导我们以不同的方式推理。因为你没有以前享受的帮助，所以要加倍努力；上帝会慈悲地供应你。如果你不辜负自己，我走了他永远不会离开你。当犹太人在巴比伦缺乏圣所时，他成为了他们的避难所；然而那时他们正处于最大的荣耀中。 在外部手段匮乏的情况下，人们对宗教仍然表现出非凡的荣耀。

(4.) The fourth motive is laid down in the end. It is to our salvation; which as it carries the form of a direction, so as it is an end it hath a power to move us to it. Considering we are not yet perfect, go on till you come to perfection. It is an encouragement to us to begin, and when we have begun, it doth encourage us to go on forward. See this in Titus 2:11: 'The grace of God teacheth us to deny ungodliness and worldly lusts, and to live soberly,' &c., and encourageth us on, looking for the glorious appearing of Christ. We are sons; shall we be rebellious? We look for salvation; shall we not then work it out? Yes. Moses chose rather to suffer afflictions with the children of God than to enjoy the pleasures of sin for a season. Why? 'He had respect to the recompence of reward,' Heb. 11:26. We have an evidence here [that] we shall be saved hereafter; and this makes us strive to ascertain it more and more to us. And indeed, he that carries his salvation in his eye, needs no better encouragement. What made them, in Heb. 11:38, to wander about and to forsake all? They looked for another city, whose builder was God. Thus it is in ordinary affairs. What seasons war but the hope of peace? the troubles and the tempests on the sea, but the hope of the haven? the labour and cost in sowing, but the expectation of harvest? Shall not we much more endure a little labour here, for endless happiness assured to us hereafter? This is much forgotten. What makes persons so dull in good duties? They either know not, or forget this reward; for he that sets his mind on it cannot be cold or dull. But here's the pity! Men labour, sweat, take pains and travail, spare no cost; and all this to go to hell, to heap up wrath against the day of wrath. The devil has more servants in his barren and fruitless service than God gets with all his promises and good things that he liberally gives. Besides, I add one or two directions more.
（4）第四个动机在最后提出。它是为了我们的救赎；正如它具有指导的形式，它作为一个目标也有能力驱使我们朝着它前进。考虑到我们还不完美，继续努力直到达到完美。这鼓励我们开始，并且一旦我们开始了，它鼓励我们继续向前。在提多书 2:11 中可以看到这一点：“神的恩典教导我们舍弃不敬虔的事和世俗的情欲，节制自己”，并且鼓励我们期待基督的荣耀显现。我们是神的儿女；难道我们会背叛吗？我们期待救赎；难道我们不应该努力去实现吗？是的。摩西宁可与神的子民一同受苦，也不愿暂时享受罪恶的快乐。为什么？希伯来书 11:26 说：“他看为受基督的赏赐比埃及的财物更宝贵。”我们在这里有一个明证，我们将来会得救；这使我们更加努力地去确定它对我们的意义。实际上，那些把救赎放在眼前的人不需要更好的鼓励。希伯来书 11:38 中是什么让他们四处流浪并放弃一切？他们寻求的是一个建造者是神的另一个城市。在日常事务中也是如此。 什么季节战争，但和平的希望呢？海上的困扰和风暴，但港口的希望呢？播种的劳动和成本，但收获的期望呢？难道我们不应该在这里忍受一点劳动，为了将来无尽的幸福吗？这一点很容易被忘记。是什么让人们在善行中如此迟钝呢？他们要么不知道，要么忘记了这个奖赏；因为那些心怀奖赏的人不会冷漠或迟钝。但这是可惜的！人们劳作、流汗、辛苦努力，不惜代价；而这一切都是为了去地狱，为了在忿怒的日子积蓄愤怒。魔鬼在他贫瘠和无果的事奉中拥有更多的仆人，而上帝却凭借他慷慨给予的承诺和美好之物得到的仆人却很少。此外，我还要补充一两个指导。

First, Labour to get a platform of wholesome words. If we would work, we must have an idea of the thing we work in our head. We must labour to get a form of practice and doctrine out of the word of God, and to carry it still about with us.
首先，努力获得一套健康的言辞。如果我们想要工作，就必须在脑海中有一个关于我们所从事的事物的概念。我们必须努力从上帝的话语中获得一种实践和教义的形式，并时刻将其带在身边。

Then cast thyself into that mould thou hast thus framed, Rom. 6:17. Be moulded in that form of doctrine; believe what he will have us to believe; love that which he will have us to love. And having this frame in thy mind, in what estate soever thou art, whether single or married, governing or governed, thou shalt have still with thee a platform of duties, fitting for the carriage of thyself; and there will be no duty thou hearest taught but thou will be able to draw it to thine own practice. The want of this makes most men unfruitful, heaping up thereby damnation unto themselves.
然后将自己投入你所塑造的模具中，罗马书 6:17。在那教义的形式中塑造自己；相信他要我们相信的；爱他要我们爱的。并且在你的心中拥有这种构架，无论你处于什么状态，无论是单身还是已婚，执政还是被统治，你都将拥有一个适合自己行为的职责平台；你听到的每一个职责都将能够应用到自己的实践中。缺乏这一点使大多数人无法结果，从而给自己带来了毁灭。

Lastly, Observe the good motions of God's Spirit in thee; further them to the most advantage; turn them to present practice; lose nor delay them not; for the devil will steal thee away from them.
最后，观察上帝的圣灵在你身上的良好运动；将它们进一步发展到最大的优势；将它们转化为现实的实践；不要浪费也不要延迟它们；因为魔鬼会将你从中夺走。

Now when we come to another part of the manner of a Christian's work, it must be done 'in fear and trembling,' Not to stand on the divers kinds of fear; in general, it is an affection planted by God in our natures, whereby we, foreseeing dangers which may hinder our being or wellbeing, are afraid of them. This is incident to our natures, and it was also in Christ. And were it not for this, men would be prodigal of their lives, and would rush into desperate dangers. There is a carnal fear, as when we fear the creatures of whom we are lords; and this proceeds from a carnal distrust in God. But in this place is meant a spiritual fear, which may be branched into three divers kinds. First, a fear of reverence, which is a fear mixed with love; when we fear one or stand in awe of him for his greatness, yet love him for his goodness to us; and thus a Christian fears God. Secondly, hence proceeds the second kind of fear, which is a fear of watchfulness; and thirdly, a fear of jealousy, lest we should offend against God; and this arises from the consideration of our weakness and the falseness of our hearts. So that he here saying, 'Work out your salvation with fear,' bids them that they proceed on in their course with reverence, watchfulness, and jealousy. As for the word 'trembling,' it is none other but an effect or symptom of the passion of fear, arising from excess of fear in regard of fearful objects. For then the spirits retiring in to comfort the heart, leave the outward parts destitute, so as they tremble. And on the contrary, in objects of delight and comfort, they come outward, to the outmost parts as it were, to meet with such pleasing objects as are presented to the sense. It being thus in nature, it is also in us spiritually; for we beholding the majesty and power of God, and considering our own baseness and infirmities, are drawn to a kind of fear, which, if it be somewhat more than ordinary, it produces a spiritual trembling. Having thus opened the words, we will come to some doctrine; and first, in general observe,
现在当我们谈到基督徒工作的另一个方面时，它必须是“恐惧战兢”地完成。不要纠缠于不同种类的恐惧；总的来说，恐惧是上帝在我们的本性中种下的一种情感，我们预见到可能妨碍我们存在或幸福的危险，因此害怕。这是与我们的本性相关的，基督也有这种情感。如果没有这种情感，人们会挥霍生命，冲入绝望的危险之中。有一种肉体的恐惧，就是我们害怕那些我们作为主宰的生物；这源于对上帝的肉体不信任。但在这里指的是一种属灵的恐惧，可以分为三种不同的类型。首先，是一种敬畏的恐惧，这是一种与爱混合的恐惧；当我们因为他的伟大而敬畏一个人，但因为他对我们的恩慈而爱他；这就是基督徒对上帝的恐惧。其次，由此产生了第二种类型的恐惧，即警惕的恐惧；第三，是一种嫉妒的恐惧，害怕我们会得罪上帝；这是因为我们考虑到自己的软弱和心灵的虚伪。 所以他在这里说，“要恐惧战兢地去做你们的救恩”，是告诉他们要以敬畏、警醒和戒备的心态继续前进。至于“战兢”一词，它只是恐惧情感的一种效果或症状，源于对可怕对象过度恐惧。因为那时精神退缩到舒适的心脏，使外部部分无助，所以会发生战栗。相反，在愉悦和舒适的对象中，它们向外部出现，似乎要与呈现给感官的愉悦对象相遇。自然界如此，我们在精神上也是如此；因为我们看到上帝的威严和能力，思考自己的卑微和软弱，就会产生一种恐惧，如果稍微超过寻常，就会产生一种属灵的战栗。开启了这些话后，我们将进入一些教义；首先，总体上观察到，

Doct. God requires all duties that are done to him to be done with affection. The careless Christian thinks the deed done to be sufficient to please God. No; verily he requires work, but it must be done with affection. The affection must first be obedient, and then the outward man. 'Thou shalt love the Lord thy God with all thy heart, soul, and strength, and thy neighbour as thyself,' Lev. 19:18. 'My son, give me thy heart,' saith Solomon, Prov. 23:26. I might infer this doctrine to shew how many are faulty this way, but I come to this particular affection of fear. All things that are done must be done in the fear of God; and this must we do before our calling and after our calling: before our calling to work ourselves into our salvation, and in our calling to work out our own salvation. Before our conversion fear is necessary for us. God uses it to bring us to Christ. Legal fear is always or most commonly before evangelical. It is as the needle that draws faith after it as the thread. Such is God's goodness to us, that lest we should fall into hell ere we are aware, he hath left us objects of terror and threatening judgments, to keep us from hell; and all to provoke fear in us that we may be saved. There is a spirit of bondage before the spirit of adoption: Rom. 8:15, 'Ye have not received the spirit of bondage again to fear, but you have received the Spirit of adoption,' implying that once they had received the spirit of bondage. For verily, first men see their miserable estate by nature, and this convincing their consciences, comes to stir up fear in them, which drives them to the rock of salvation, Christ Jesus. I speak this the rather, for that it is evident many never yet came to this spirit of fear. They live in a course of known gross sins, between whom and damnation is but a step. They know they are abominable sinners, yet fear not hell. How can men think well of such? They never yet came to the spirit of bondage to fear. Tell them of hell, they tush at it scornfully, being herein more brutish than an ass. Lay burdens on him, he will bear them patiently; but press him never so much to go into the fire, you cannot make him come near to it; whenas wicked men, they cannot be kept from running into hell with all violence. They are worse than the devil, James 2:19. They neither tremble nor believe, but live contemptuously and presumptuously in their courses. Well, let such look to it. What they do now they shall do it hereafter, when there will be no comfort left for them, though they seek it with tears.
上帝要求所有对他的事奉都要带着深情。粗心的基督徒认为完成任务就足以取悦上帝。不，实际上他要求行动，但必须带着深情。深情首先要顺从，然后才是外在的行为。利未记 19:18 说：“要爱邻舍如己。”所罗门在箴言 23:26 中说：“我儿，将你的心给我。”我可以推论这个教义来展示有多少人在这方面有过错，但我要谈论的是特定的敬畏之情。所有的事情都必须在敬畏上帝的心态下完成；我们在呼召之前和呼召之后都必须如此：在呼召之前，我们要通过敬畏来寻求救恩；在呼召中，我们要通过敬畏来努力实现自己的救恩。在我们归向上帝之前，敬畏对我们来说是必要的。上帝用它来引导我们归向基督。法律上的敬畏通常在福音上之前或者最常见。它就像是引线，将信仰带到针后面。 上帝对我们的恩慈如此之大，以至于为了防止我们在不知不觉中堕入地狱，他留下了恐怖和威胁的审判对象，以阻止我们进入地狱；这一切都是为了激起我们的恐惧，让我们得救。在成为神的儿女之前，有一种奴役的灵魂存在：罗马书 8:15，“你们没有受奴役的心再次恐惧，而是受了儿子的心。”这意味着他们曾经接受过奴役的灵魂。因为实际上，人们首先看到了他们在本性上的可怜境地，这使他们的良心受到了说服，激起了他们的恐惧，将他们推向救恩的磐石，耶稣基督。我之所以这样说，是因为明显有很多人从未达到这种恐惧的境地。他们过着明知犯下严重罪恶的生活，他们与地狱之间只有一步之遥。他们知道自己是可憎的罪人，却不怕地狱。人们怎么能对这样的人有好感呢？他们从未达到过奴役的灵魂来恐惧的境地。告诉他们地狱的事，他们会轻蔑地嘘声，这比驴子还愚蠢。 把重担放在他身上，他会耐心承受；但是无论你多么迫使他走进火中，你都无法让他靠近；而邪恶的人，他们无法阻止自己以极大的暴力冲向地狱。他们比魔鬼还要坏，雅各书 2:19。他们既不战栗也不相信，而是以轻蔑和傲慢的方式生活。好吧，让这样的人自己看着办吧。无论他们现在做什么，将来他们也会这样做，届时他们将没有任何安慰可寻，即使他们以泪水寻求。

Thus have I shewn that before conversion fear is necessary. I add, moreover, that men after conversion, believers, they ought to have fear of reverence; wherein we will speak somewhat of fear in general; then of the manner of it; and lastly, of the motives thereto. For the fear that here is spoken of observe that,
因此，我已经表明在转变之前，恐惧是必要的。此外，我还要补充说，信徒在转变后，他们应该怀有敬畏之心；在这里我们将谈一些关于普遍恐惧的内容；然后是它的方式；最后是它的动机。对于这里所说的恐惧，请注意，

First, It must be general at all times, in all actions. Job said, 'I feared all my works,' Job 3:25, and indeed in this estate we must continually fear till we be in heaven. And as it belongs to all works and times, so to all Christians, nay, and to them most of all, for that the devil is set against you. And your actions, if they be ill, are the most scandalous; and by them is God most of all dishonoured. And therefore the more grace a man hath he will fear the more. Even as a rich man, the more riches he hath the more care he taketh, lest they should be stolen from him.
首先，它必须始终普遍存在，适用于所有行动。约伯说：“我惧怕我一切的工作”（约伯记 3:25），实际上在这种状态下，我们必须不断地害怕，直到我们进入天堂。正如它适用于所有工作和时间一样，也适用于所有基督徒，甚至对他们来说尤为重要，因为魔鬼与你们为敌。如果你们的行动不好，那就是最丢脸的；通过这些行动，上帝受到的羞辱最多。因此，一个人拥有的恩典越多，他就会越害怕。就像一个富人，他拥有的财富越多，他就越小心，以免被偷走。

Secondly, This fear must be serious. It must work a kind of trembling, by reason of the dangers that we meet withal, which are like to be many and great.
其次，这种恐惧必须是严重的。由于我们可能会遇到许多且巨大的危险，它必须引起一种颤抖。

Thirdly, This fear must be total, in the whole man. For that the image of God is in the body, even as in the soul, and as in other affections a proud man is known by his proud eye and careless carriage, even so the countenance will be wray whether the heart be humble, loving, careful, and the like. It is an idle speech that many have, they will say their heart is good. Let such know, where grace is, it works a change, and that thoroughly in body and soul. David therefore joins prostration with calling on the Lord: Ps. 95:6, 'Let us fall down;' and in other places, casting up of the eye, and extending of the hands.*
第三，这种恐惧必须是全面的，涵盖整个人。因为上帝的形象存在于身体中，就像存在于灵魂中一样，而且在其他情感中，一个骄傲的人可以通过他骄傲的眼神和漫不经心的举止来辨认出来，同样，面容也会显示出心是否谦卑、爱心是否真诚、是否关心等等。很多人会说他们的心是善良的，这是一种空洞的说法。让这样的人知道，恩典的存在会带来改变，彻底地影响身体和灵魂。因此，大卫将跪拜与呼求主结合在一起：诗篇 95:6，“我们应当跪拜；”在其他地方，还有抬头仰望和伸出双手的动作。

Means to this duty; observe,
履行这个职责；遵守，

[1.] First, We must consider God's love to us. It is the first and main thing in reverence. This will breed fearfulness in us; for the more assured we are, the more fearful will we be of offending.
首先，我们必须考虑上帝对我们的爱。这是敬畏中的首要和主要因素。这将在我们心中培养出敬畏之情；因为我们越是确信，就越害怕犯错。

[2.] Secondly, Set before your eyes the other attributes of God, as his justice. What though it be true, he revenges not the sin of his children, so as it were better for him that he had not offended, for he will not suffer sin to dwell in his children.
其次，将上帝的其他属性放在你的眼前，比如他的公正。虽然他不会为他的子民的罪行报复，以至于他们最好不要犯罪，因为他不允许罪恶存在于他的子民中。

[3.] Thirdly, Add the examples of those that have felt his justice, especially of the best servants of God. Moses, for a few words, never entered the land of promise. David, for a proud conceit in numbering the people, lost seventy thousand men of the pestilence. The Corinthians, for unworthy receiving of the Lord's supper, many of them died. And if it be thus with his dearest children, have not we cause to fear? Yes, assuredly. God will be honoured in all those that come near him.
第三，添加那些感受到他公正的例子，尤其是神最好的仆人。摩西因为几句话，永远没有进入应许之地。大卫因为骄傲地统计人口，导致七万人死于瘟疫。哥林多人因为不值得的领受主的晚餐，其中许多人死亡。如果他最亲爱的儿女都是这样，难道我们没有理由害怕吗？是的，确实如此。上帝将在所有接近他的人中得到尊崇。

Obj. It will be said that there are no examples of late of God's justice in this kind, as to strike with sudden death.
有人会说，最近没有关于上帝公正的例子，即突然死亡的打击。

Ans. I answer, true. But God strikes with hardness of heart, which is far more worse. And God doth strike men with temporal judgments, although they think not of it, even for those sins they think not of. And if it were not thus, let such men know there is a judgment to come, and that God is the same God now that he was ever, a powerful, just, and all-seeing God. And it will make them, if they belong to God, to set themselves in the presence of God even in their most secret closets. This is, notwithstanding, forgotten everywhere. And many sins are committed which sinners would be loath that a child should see, yet are they not afraid of God, that sees them and sets them down in a book. Well then, a Christian after conversion ought to fear with a fear of reverence.
答案：我回答，是的。但是上帝用冷酷的心灵打击人，这更加糟糕。上帝会用临时的审判来打击人，即使他们没有意识到，甚至是因为他们没有意识到的那些罪过。如果不是这样的话，让这样的人知道还有一个审判要来临，上帝现在和以往一样，是一个强大、公正和全知的上帝。如果他们属于上帝，这将使他们在最隐秘的地方也要将自己置于上帝的面前。然而，这一点在任何地方都被遗忘了。许多罪过被犯下，罪人们不愿意让孩子看到，然而他们却不害怕上帝，上帝看到他们并将他们记在册子上。那么，一个归信基督的人应该怀着敬畏的恐惧。

It follows, in the second and third place, a Christian must have a fear of jealousy and watchfulness, and thus 'work out his salvation.' For by this means we keep ourselves from displeasing God, it being a carefulness wrought in us by the Spirit of God, causing us to take heed how we offend God in any thing. For a Christian, knowing the falseness of his own heart, is jealous thereof, there being a spiritual marriage between Christ and us, lest it should offend. And this is the ground of this spirit of jealousy, and therefore none deceives another, but he also deceives himself; for his corrupt heart is as a traitor in his own bosom. Another ground is Satan, that ever joins with our corruptions; for so long as there is a false heart there will be a fawning devil. Now this should make us to examine ourselves, and to fear our hearts, and to 'try our thoughts,' Ps. 139:23, before they come out into word or action.* For sin is like Elijah his cloud, at the first small, but afterward covers the whole heaven. See it in David. One eye-glance! What a world of sins followed. And therefore we must take heed of beginnings. And then look that thou drawest not the guilt of other men's sins on thyself. Take heed of 'scandal.'† See how Jeroboam is branded; ever mention being made of him, 'Jeroboam that made Israel to sin,' 1 Kings 14:16. Then again, labour to set thy corruptions in thine eye continually, and to stir up our hearts to hate them. For they trouble us more than the devil, although most men study to gratify their enemy, and how to satisfy the lusts of the flesh. And who are their enemies but such as tell them and bid them beware of their enemies? Now to the reason.
其次，基督徒必须怀有嫉妒和警惕的恐惧，从而“努力得救”。因为通过这种方式，我们使自己不得罪上帝，这是上帝的灵在我们内心中产生的谨慎，使我们小心翼翼地避免在任何事情上冒犯上帝。对于一个基督徒来说，他了解自己心灵的虚伪，对此心存嫉妒，因为基督与我们之间有一种属灵的婚姻，免得它冒犯。这就是这种嫉妒精神的基础，因此没有人欺骗别人，而他也欺骗了自己；因为他腐败的心灵就像他自己胸膛中的叛徒。另一个基础是撒旦，他总是与我们的堕落结合在一起；因为只要有虚伪的心，就会有奉承的魔鬼。现在这应该让我们审视自己，害怕我们的心灵，并在它们变成言语或行动之前“试验我们的思想”，诗篇 139:23。因为罪就像以利亚的云，起初很小，但后来遮盖了整个天空。在大卫身上看到这一点。一个眼神！随之而来的是多少罪恶。因此我们必须小心开始。 然后注意不要把别人的罪孽归咎于自己。要小心“诽谤”。看看耶罗波安是如何被标记的；他总是被提及为“使以色列陷入罪恶的耶罗波安”，列王记上 14:16。然后，努力让你的堕落时刻时刻映入眼帘，并激发我们的内心憎恨它们。因为它们给我们带来的困扰比魔鬼还要多，尽管大多数人都努力取悦他们的敌人，以及如何满足肉体的欲望。而他们的敌人不就是那些告诉他们并告诫他们要小心他们的敌人的人吗？现在来看看原因。

GOD WORKS IN YOU
上帝在你里面工作

For it is God that worketh in you to will and to do according to his good pleasure. - VERSE 13
因为是神在你们里面运行，使你们愿意，并按他的美意行事。- 第 13 节

It is as much as if he should say, because God works, therefore work you, lest he should take both the power of working from you and also the act. For he gives both 'to will and to do,' not only the power to will and to do, but the very act of willing and doing; and this he doth out of his free grace and pleasure. In the opening of which words, observe with me these things. First, that a Christian hath a power in him to will and to do good; secondly, that God works this in him; thirdly, this work is a powerful work; fourthly, it is an inward work; fifthly, this work is entire; sixthly, observe how this work is a ground of fear and trembling.
这就好像他要说，因为上帝工作，所以你也要工作，免得他从你身上夺走工作的能力和行动。因为他不仅给予“意愿和行动”的能力，而且给予意愿和行动的实际。这是他出于自由的恩典和喜悦所做的。在这些话的开头，与我一起观察以下几点。首先，基督徒内心有能力去意愿和行善；其次，上帝在他们内心工作；第三，这工作是有力的；第四，它是内在的工作；第五，这工作是完整的；第六，观察这工作如何成为恐惧和战栗的基础。

1. For the first, that a Christian hath a will and power to do good, this is necessary. For in all estates, whether a man be good or bad, his will is the chief; and therefore, in conversion of any one, the will and judgment is first wrought upon and converted. And therefore this may be noted to shew us our estates, whether we be good or not. If we be good, we will that which is good, and choose the better part; for those that choose the worst ever are opposite to the best. Their estate is naught, let them boast what they will. The Christian therefore ever hath a will to do, though many times he doth not what he will, being sometimes (for secret causes best known to God) kept by him from performing their wills. David would have built a temple, and Abraham would have sacrificed Isaac. Other times hindered by corruptions. The will, or to will, saith Paul, is present, but not the deed, Rom. 7:18; and Christ saith, 'The spirit is ready, but the flesh is weak,' Mat. 26:41. If we do therefore any good, the deed is God's. If we will it, the will is God's. And then we please God when we will that which God wills, and not when we do that which God wills not.
首先，基督徒有意愿和能力去行善是必要的。因为在所有的情况下，无论一个人是善良还是邪恶，他的意愿是最重要的；因此，在任何人的转变中，意愿和判断是首先被工作和转变的。因此，这可以用来显示我们的状态，无论我们是善良还是不善良。如果我们是善良的，我们会选择善良的事物，选择更好的一方；因为那些选择最差的人总是与最好的相对立。他们的状态是不好的，无论他们如何夸耀。因此，基督徒总是有意愿去行善，尽管很多时候他们不能按照自己的意愿去行动，有时（出于上帝最了解的秘密原因）被上帝阻止去实现他们的意愿。大卫本来想建造一个圣殿，亚伯拉罕本来想献上以撒。其他时候被腐败所阻碍。保罗说，意愿或者说有意愿是存在的，但行动却没有，罗马书 7:18；耶稣说，“心灵固然愿意，肉体却软弱”，马太福音 26:41。因此，如果我们做了善事，那是上帝的行动。如果我们有意愿，那是上帝的意愿。当我们愿意上帝愿意的事情时，我们才能取悦上帝，而不是当我们做了上帝不愿意的事情时。

2. Secondly, This power that we have, we have it not from ourselves, but God gives it to us. Some things are done for us which were neither wrought by us nor in us; and thus Christ's death was wrought. Some things wrought in us, not by us, as our first work of conversion. Other things are wrought both in us and by us, and these are all good works after conversion. This will whereof we speak is wrought in us by God, as we be his temples, and the deed is wrought by us as instruments of God's working in us. Thought is not so much as will, it being but a way to it. Yet can we not think a good thought without the Spirit of God working in us. For we have no life at all, but are 'dead in sins and trespasses,' much less can we have any motion to that which is good for ourselves.
其次，我们所拥有的这种力量，并非来自于我们自己，而是上帝赐予我们的。有些事情是为我们所做的，既不是我们所做的，也不是在我们身上发生的；基督的死就是这样发生的。有些事情在我们身上发生，但不是由我们所做，比如我们的首次转变工作。其他事情在我们身上发生，也是由我们所做的，这些都是在转变后的善行。我们所说的这个意愿是由上帝在我们身上发生的，因为我们是他的殿宇，而行动是我们作为上帝在我们身上工作的工具所做的。思想并不像意愿那样重要，它只是通往意愿的一种方式。然而，如果没有上帝的灵在我们身上工作，我们就无法产生良好的思想。因为我们根本没有生命，而是“在罪恶和过犯中已经死了”，更不用说我们自己对善行有任何动力了。

Quest. But it will be demanded, how can the work be done by God, and yet we work the same work?
但是会有人问，上帝如何能完成这项工作，而我们却也在做同样的工作？

Ans. I answer, in every work that is done, there is God's power and man's joined together. But how? So far as we think or will, it is from us, but to think or will that which is good, that is from God. We work not as horses draw together and equally. We are not co-ordinate, but subordinate. We work as understanding creatures. But God guides our understanding to this or that as he pleases. We hear, but God he bores the ear first. Lydia believed, but God opened her heart, and framed it to believe, Acts 16:14. We think, but God gives us to think well.
答：在每一项工作中，有上帝的力量和人的力量结合在一起。但是如何结合呢？就我们的思考和意愿而言，是来自我们自己，但是思考或意愿善良的事情，是来自上帝。我们的工作不像马一样一起拉车，平等地分担。我们不是同等地位，而是从属地位。我们作为有理解能力的生物工作。但是上帝按照他的意愿引导我们的理解力朝着这个或那个方向。我们听见，但是上帝先开通了我们的耳朵。吕底亚相信，但是上帝打开了她的心，使她相信，使徒行传 16:14。我们思考，但是上帝使我们能够思考得好。

3. In the next place we are to shew, that this work of God in us is a powerful work. It determines our will. God deals not per omnipotentiam to constrain our wills to this or that which is contrary to the will, but he gives us to will that which he wills. Now when God intends that man shall do anything, he gives him a will to do it; and in this respect his work is powerful in us. Magnify therefore this power, that preserves us in the midst of temptation, even as it preserved the three children in the fire from burning, Dan. 3:27; that makes earth to be in heaven; and labour to find experience of this power in thee, the want of the sense whereof brings much want of inward comfort of God's Spirit.
接下来，我们要展示的是，上帝在我们身上的这项工作是一项强大的工作。它决定了我们的意愿。上帝并不通过全能来强迫我们的意愿去做与他的意愿相悖的事情，而是赐予我们与他一致的意愿。当上帝打算让人做某件事情时，他赋予他意愿去做；在这方面，他在我们身上的工作是有力的。因此，赞美这种力量，它在诱惑中保护我们，就像它保护了三个孩子不被火焰烧伤一样（但以理书 3:27）；它使地球成为天堂；并努力在你身上找到这种力量的经验，因为没有这种感知会带来对上帝圣灵内在安慰的巨大缺乏。

4. In the next place, note that this work is inward within us, not without us. He uses exhortations, monitions, allurements, but he puts power to these to prevail: Fortiter pro te, suaviter pro me, Domine, saith the Father (b). For God may work fortiter, strongly, and yet liberty be preserved too, as it is evident in the angels. For freedom consists not in doing this or that ad libitum as we say; but then are we free and at liberty, when we do anything out of a sound judgment. The angels see good reason why they should depend on God, and man seeing that happiness only lies in the enjoyment of the favour of God, do voluntarily depend on him. God therefore enters into the heart, changes the stony heart into a heart of flesh, takes away all rebellious dispositions of our heart, and makes them pliable to his will.
其次，注意到这项工作是在我们内心进行的，而不是在我们外部。他使用劝告、警告、引诱，但他赋予这些力量以取胜：主啊，为了你我要坚强，为了我自己我要温柔，父亲如此说道。因为上帝可以强有力地工作，同时也保留自由，正如在天使身上明显可见。因为自由并不在于随心所欲地做这个或那个事情，而是当我们出于明智的判断做任何事情时，我们才是自由和自由的。天使们明白为什么他们应该依靠上帝，而人类看到幸福只存在于享受上帝的恩宠中，自愿地依靠他。因此，上帝进入我们的心中，将石头般的心变成柔软的心，消除我们心中所有的叛逆倾向，并使其顺从他的旨意。

5. Come we in the next place to consider the perfection and entireness of this work. God, he is 'Alpha and Omega, the author and finisher of our faith,' Heb. 12:2, and the beginning and perfection of every good thing is from him. Omne bonum, a summo Bono; and therefore he is the cause of the not doing of that which is not done; he is causa quiescendo, as well as agendo. For why is a thing not, but because he gives it not a being? So that all the ill which we will not, is of him. We should therefore be as thankful to him for any sin he keeps us from, as for any good that he causes us to perform; for there is not any sin that another hath committed, but if God had pleased I might have committed. This is an excellent point to teach us humility. Note therefore hence,
5. 我们接下来来考虑这项工作的完美和完整性。上帝是“信仰的创始者和完成者”，希伯来书 12:2，每一件好事的开始和完美都来自他。Omne bonum, a summo Bono；因此，他是那些未发生的事情的原因；他既是 causa quiescendo，也是 causa agendo。为什么一件事情不存在？因为他没有给予它存在的机会。所以我们不愿意做的一切恶行都是出自他。因此，我们应该对他使我们远离任何罪恶一样感激，就像他引导我们去做任何善行一样；因为没有别人犯过的罪恶，如果上帝愿意，我也可能犯。这是一个很好的教导我们谦卑的观点。因此，从这里可以注意到，

Doct. That perseverance is from God. He gives to will and to do. 'He that hath begun will finish the good work,' saith the apostle in the first of this epistle, and the sixth verse. It is not in our strength to hold out; for after we are once changed, God gives grace sufficient to restrain us and to hold us up. God deals not with us as the husbandman does, sows the ground and leaves it. No. God watches and weeds us, and continues his labour upon us, till he brings us to the end of his promise. If he uphold us not, we are ready to return to our first principles again.
医生：坚持来自上帝。他赐予意愿和行动。“开始的人会完成善工”，使徒在这封书信的第一章第六节中如此说道。我们没有足够的力量坚持下去；因为一旦我们改变了，上帝会赐予足够的恩典来约束我们并支撑我们。上帝不像农夫那样，只是播种并离开。不，上帝看顾我们，除去杂草，并继续对我们进行劳作，直到实现他的应许。如果他不扶持我们，我们就会立即回到最初的原则。

Use. This enforces a particular and resolute dependence on God, in full assurance that what he hath promised, he will perform. He will put his fear into our hearts, so as we shall not depart from him.
使用。这强制我们对上帝有特定而坚定的依赖，完全确信他所应许的，他必定会实现。他会将他的敬畏放在我们的心中，使我们不会离开他。

Doct. And this is done freely of his own good pleasure; and thus he doth all things. Not of necessity; he is not forced to this or that, either by any foreign power, or internal; he is not bound to this or that, as fire burns necessarily: as the school saith, necessitate naturæ. Indeed, he is good necessarily, for it is his nature; but in his acts he is free from all manner of compulsion, for none can compel him, neither is he drawn to this or that by any merit in us, for we merit nothing but destruction. It was his own will that be made any creature at all; that he ranked them into angels and men; that he passed by the angels, and redeemed man; to give means of salvation to some and not to others; to make the means effectual to some and not to others; that some are called sooner, some later; some have more strength, some less; to some more comfort, some less; and to those that have more, to give more at some time and less at other times, as is his free will. What meritorious disposition can there be in a dead person, as the apostle saith we are? Oh, but it will be objected that one grace deserves another; and God giving us, for example, the Spirit of prayer, we deserve the thing we prayed for. I answer, nothing less. God indeed uses this order, but hereby do we not deserve anything. God says, 'Ask, and it shall be given,' Mat. 7:7. But how? Not by desert in praying; but he hath established this order, that men shall ask before we have.
医生。这是他自愿自由地完成的；他以这种方式做所有事情。不是出于必要性；他不被任何外力或内力迫使做这个或那个选择；他不像火焰燃烧那样被束缚，正如学校所说的，是自然的必然性。确实，他是必然地善良的，因为这是他的本性；但在他的行为中，他是完全不受任何强迫的，因为没有人能强迫他，他也不是被我们的功德所吸引，因为我们只配毁灭。他自己愿意创造任何生物；他将它们分为天使和人类；他放过了天使，拯救了人类；给一些人提供救恩的机会，而不给其他人；使一些人的机会有效，而对其他人无效；一些人更早被呼召，一些人更晚；一些人更强壮，一些人更虚弱；给一些人更多安慰，一些人更少；对那些拥有更多的人，在某个时候给予更多，在其他时候给予更少，这是他的自由意志。正如使徒所说，一个死人有什么值得称道的品质呢？ 哦，但会有人反对说，一个恩典应该得到另一个恩典的回报；例如，上帝赐给我们祷告的灵，我们就应该得到我们所祈求的东西。我回答说，绝对不是这样。上帝确实使用这个顺序，但我们并不因此而值得任何东西。上帝说：“你们祈求，就给你们。”（马太福音 7:7）但是怎么样呢？不是因为祷告而值得，而是他建立了这个顺序，人们必须先祈求，然后才能得到。

Uses. (1.) Hence have we a ground of thankfulness to God.
用途。（1.）因此我们有一个感谢上帝的理由。

(2.) Secondly, take not offence though thou seest thou hast less grace than others have. All are not strong; some are babes; and it is God's will it should be so, even as there are divers degrees in ages. If thou beest in any esteem with Christ, thank God for that thou art. I speak the rather, being* many are vexed because they are not so holy and pure as such are to whom God hath given a large portion of the grace of his Spirit. No. God gives according to his good pleasure.
其次，即使你看到自己的恩典比别人少，也不要生气。并非人人都强壮，有些是婴儿；这是上帝的旨意，就像年龄有不同的阶段一样。如果你在基督里受到尊重，感谢上帝。我之所以这样说，是因为许多人因为自己不像那些上帝赐予大量恩典的人那样圣洁纯净而感到烦恼。不，上帝按照他的喜悦给予。

(3.) Despair not therefore. If thou wantest grace, go to God for more. He gives according to his own good pleasure. Many complain they are sinners, dead, dull, indisposed. Go to God. He gives sharpness of wit to the dull, but according to his good pleasure. More hurt and hindrance comes ordinarily from the abundance of God's gifts of this sort than good. For it may be God sees thou wilt be hereby lifted up and extolled, as Paul was; and therefore for thy good he withholds it from thee. Vex not thyself therefore for the want of that which, if thou hadst it, would turn to thine own bane.
(3.) 所以不要绝望。如果你需要恩典，去找上帝寻求更多。他按照自己的喜悦给予。许多人抱怨自己是罪人，死气沉沉，无精打采。去找上帝。他给予迟钝者聪明才智，但也是按照他的喜悦。通常来说，这类上帝的恩赐带来的伤害和阻碍比好处更多。因为上帝可能看到你会因此而骄傲自满，就像保罗一样；所以为了你的利益，他不给予你。所以不要因为你没有某样东西而苦恼，因为如果你有了它，它会变成你自己的祸害。

Take heed how thou insultest over others, that as yet are not wrought upon. It may be their hour is not yet come; and therefore use thou all means to do good to such as stand in need. God appoints times and seasons, when and what means he will bless. Thou mayest be the instrument to convert thy brother.
谨慎对待那些尚未被感动的人，不要侮辱他们。也许他们的时机尚未到来，因此你应该尽一切努力帮助那些需要帮助的人。上帝会安排时机和季节，决定何时以及通过何种方式祝福人们。你可能成为改变你兄弟的工具。

And above all take heed of self-conceit. God gives thee all, and if it be not of or from thyself, why shouldst thou boast, or be lifted up? Be therefore content, and repose thyself on God. What though perchance thou wantest outward means and worldly riches? Pass* not for them. Thank God that he hath wrought a spiritual change in thee. He hath given thee the main. I am sure thou wouldst not change thy estate for all the riches in the world, nor pomp and pride thereof. And if thou findest a decay of the sense of God's love and favour towards thee, seek it of him, but with submission. What if thou findest an ebb of goodness in thee? and that it is not with thee now as formerly it hath been, that thou art more easily overcome with temptation, and that thou canst not wrestle as once thou couldst against thy corruptions? Know, God he gives his power to work and fight, as his pleasure is. God by suffering thee thus to be foiled, tells thee that the work is not thine own, but his, and that he gives and bestows increase as he pleases. Take notice therefore of these things. Thus far have we spoken of the words simply considered.
最重要的是要谨防自负。上帝赐予你一切，如果这不是来自你自己，你为什么要自夸或自高？因此要满足于现状，并依靠上帝。即使你可能缺乏外在的手段和世俗的财富，也不要在意。感谢上帝在你身上创造了一种属灵的改变。他给了你最重要的东西。我相信你不会为了世界上所有的财富、虚荣和骄傲而改变你的状况。如果你发现自己对上帝的爱和恩典的感觉减退，向他寻求，但要顺从。如果你发现自己的善良减退了呢？你现在不像以前那样容易受到诱惑，也不能像以前那样与你的堕落作斗争了。要知道，上帝按他的喜悦赐予你力量来工作和战斗。上帝通过让你这样失败告诉你，这项工作不是你自己的，而是他的，他按他的意愿给予和增加。因此要注意这些事情。到目前为止，我们只是简单地谈论了这些话语。

Now, let us come to them, as they have relation one to another, and particularly of the force of the reason. 'God gives the will and deed, according to his own good pleasure:' therefore fear, and take heed how thou neglectest the means. Fear exaltation of spirit, and trust not on outward means. David, that holy man, he had a touch of this: Ps. 30:6, 'I said in my prosperity, I shall not be moved.' Fear how thou vowest anything in thine own strength in time to come; for in that St James gives a good instruction, 'You ought to say, If the Lord will,' 4:15. Submit thyself to him, for he gives the power 'to will and to do, according to his own good pleasure.'
现在，让我们来谈谈它们，因为它们彼此有关系，特别是理性的力量。'上帝根据自己的喜悦给予意愿和行动：'因此，要小心，不要忽视手段。害怕会提升精神，不要依赖外在手段。大卫，那位圣洁的人，他也有这样的感觉：诗篇 30:6，'我在兴旺时说，我必不动摇。'要小心在未来以自己的力量许下任何誓言；因为在这方面，雅各给出了一个好的教导，'你们应该说，主若愿意的话，'4:15。顺服于他，因为他根据自己的喜悦给予'意愿和行动的能力。'

Doct. It ought therefore [to] be an encouragement to a Christian to work, when he considers that God works the will and the deed, according to his good pleasure. That God is willing to give 'the will and the deed' in obedience to his ordinance, will make a Christian confident in every good work; and therefore, to that end, he must learn to know God's will, as favourites in court they learn to know what will please the prince, and accordingly they fashion their behaviour. And when we know his will, then come boldly to him for to desire strength in doing his will. For he hath made us gracious promises, 'to take away our stony hearts, and to give us hearts of flesh,' Ezek. 11:19, and 'to lay no more on us than we are able to bear,' 1 Cor. 10:13. Let us repair to him for the accomplishment of these promises and others. Take heed how we distrust his promises. It made the Israelites travel forty years, till all the generation of them perished, and entered not into that good land. God hath promised us, not an earthly inheritance, but an heavenly, and victory over our sins. Let us then set on this conquest boldly and with courage, for God hath made himself our debtor by his promise, and he is faithful that hath promised: where, by the way, observe the difference between our estate in the 'first,' from this present estate of ours in the 'second Adam.' The first Adam had no such promise to continue in that estate of integrity. But we have. We are assured. We are united to Christ more surely than he was to his estate in paradise. Magnify, therefore, this condition of thine. And in the fourth place, labour to know aright the nature of the covenant of grace; for it is a part of his covenant with us, that what he enjoins us he will enable us to perform. 'If we believe, we shall be saved,' saith the covenant. Well, God, he gives us to believe, he bids us to repent, he gives us power to repent. The commandments which are given us concerning faith and repentance, and the like graces here, they shew the order that God uses in saving man, 'To you,' saith Christ, 'it is given to know and believe,' Mat. 13:11. This ought, therefore, to comfort us, seeing this covenant of grace is, not only a covenant which requires duties of our parts, but also it is a testament wherein these graces are given us in way of legacies. If we knew the privileges that in this covenant do belong unto us, it should surely make us bold. God promises the will and deed, that we may apply these things unto ourselves; which if we do, we may go about our works with resolution, that they shall be prosperous to us: our labour shall not be in vain in the Lord. In reverence, therefore, use all means. Trust not on the means, but use them in reverence and in fear; and hereby thou shalt avoid many corrections, which otherwise thy sins will draw on thee, For the difference in the performance of duties makes the difference of Christians. Some are more careless in their performances than others. Is it not just with God to punish such, by letting them fall into many gross sins? See this in David and Peter. They trusted to themselves, and called not on God for his gracious direction in temptation. Mark their sins. Observe what comfort they lost. And surely those that are watchful Christians are ever careful of their rules; and God to such gives what he requires of them. He sends us not to seek straw ourselves as Pharaoh, Exod. 5:7; but he provides it to us.
因此，对于一个基督徒来说，当他考虑到上帝按照他的喜悦工作意愿和行动时，这应该是一种鼓励。上帝愿意按照他的命令给予“意愿和行动”，这将使基督徒对每一项善行充满信心；因此，为了达到这个目的，他必须学会了解上帝的旨意，就像宫廷中的宠臣们学会了解什么会让王子高兴，然后相应地调整自己的行为。当我们知道他的旨意时，就可以大胆地向他祈求在履行他的旨意时得到力量。因为他给了我们恩典的应许，“除去我们的石心，赐给我们肉心”（以西结书 11:19），并且“不让我们受不了的诱惑临到我们身上”（哥林多前书 10:13）。让我们去寻求他来实现这些应许和其他的应许。要小心不要怀疑他的应许。这使以色列人在旷野中流浪了四十年，直到他们中的一代人都灭亡，没有进入那美好的土地。上帝给了我们应许，不是地上的产业，而是天上的产业，并且战胜我们的罪恶。 让我们勇敢地、毫不畏惧地开始这个征服，因为上帝凭借他的承诺使自己成为我们的债务人，他是忠信的，他已经承诺了：在此期间，请注意我们在“第一人”中的状态与我们现在在“第二亚当”中的状态之间的区别。第一亚当没有继续保持完整状态的承诺。但我们有。我们得到了保证。我们与基督的联合比他与伊甸园的状态更加确实。因此，放大你的这种状态。第四点，努力正确了解恩典约的性质；因为这是他与我们的约的一部分，他要求我们做什么，他会使我们有能力去做。约言说：“我们若信，就必得救。”好吧，上帝给了我们信心，他命令我们悔改，他给了我们悔改的能力。关于信心和悔改等恩典的诫命，它们展示了上帝在拯救人时所使用的顺序，“对你们来说，知道和相信是给予的。”（马太福音 13:11） 因此，这应该安慰我们，因为这恩典的约不仅要求我们履行义务，而且它也是一个遗嘱，我们以遗产的方式得到这些恩典。如果我们知道在这个约中属于我们的特权，那肯定会让我们变得勇敢。上帝应许了意愿和行动，让我们可以将这些事情应用到自己身上；如果我们这样做，我们可以坚定地去做我们的工作，相信它们会对我们有利：我们在主里的劳动不会徒然。因此，要敬畏地使用一切手段。不要依靠这些手段，而是要敬畏和畏惧地使用它们；通过这样做，你将避免许多惩罚，否则你的罪恶将会招致这些惩罚。因为履行义务的不同使基督徒之间有所区别。有些人在履行义务时比其他人更加粗心。上帝惩罚这样的人，让他们陷入许多严重的罪恶，这难道不是公正的吗？看看大卫和彼得。他们依靠自己，没有呼求上帝在诱惑中给予他们恩慈的指引。看看他们的罪过。观察他们失去的安慰。 那些警醒的基督徒必定对自己的规则非常谨慎；上帝会给予他们所需的。他不像法老那样让我们自己去寻找稻草（出埃及记 5:7），而是为我们提供。

Obj. But it will be objected that, by this doctrine of trusting and relying on God, men will grow idle. God will work his will in us though we sleep, say they.
但会有人反对，称通过信靠上帝的教义，人们会变得懒散。他们说，即使我们睡觉，上帝也会在我们身上施行他的旨意。

Ans. But to answer them. First, such men as these will be ashamed to argue thus in outward and worldly businesses. For example, in husbandry, God hath promised every good thing to us; therefore, let me sit still: the corn will grow, though I sow not nor till the ground. Would not such an one be thought mad, that should reason thus? Because we know that as God hath appointed every end, so he hath ordained order and means, whereby such things shall be effected. Thus is it in grace. He gives 'the will and the deed,' but he prescribes prayer and other ordinances, as the means attaining to this will, for we have it not of ourselves. And therefore he bids us hear, read and meditate, watch, and such like, and depend on God for a blessing in the use of the means he appoints us. Do that which is required of you. God will do that [that] belongs to him. He will give 'the will and deed.' Christ he knew that the Father loved him and would honour him, but yet he prays, 'Father, glorify thy Son,' John 17:1. So in sickness, to whom God purposes and decrees health, he shall do well. But how? Without means? No. They must use advice of physicians, as one of God's ordinances. Thus is it with our souls. We are all naturally sick and dead. God hath predestinated some to live. But how? 'Faith comes by hearing,' Rom. 10:17. He must be conversant still in the use of means appointed to that end. But the comfortless and weak soul will say, 'Alas! I use means, yet feel I no grace; I am not the better.' To such I say, 'It may be thou art not so instant and urgent in the use of the means as thou mayest and should be.' And secondly, thou must not measure thyself by thy will; for a Christian's will is ever beyond his ability, tending still to that perfection which they cannot come to in this world. Rich men that are covetous think themselves poor, and still desire more. 'I know thy tribulation and thy poverty, but thou art rich,' saith the Spirit to the church of Smyrna, Rev. 2:9; and therefore discourage not thyself. God is faithful. Use the means, and depend not on the means; but depend on God in the use of the means, else thou shalt find but little comfort. And if thou findest thy affections any whit enlarged to good duties, and lifted up, and cheered in the performance of them, and art glad that thou art not so conversant in sinning as formerly thou wert, but that thou makest a conscience of thy ways, thank God and give him the glory, and abase and humble thyself. David was much conversant in this. 'Blessed be the Lord, that hath kept me from shedding of blood,' saith he to Abigail, 1 Sam. 25:32, 33, seq. And his psalms are full of praises and thanksgiving. And if thou hast any good motions in thine heart, practise them with all speed, and strengthen them.
但是要回答这些问题。首先，这样的人会感到羞愧，不会在外在和世俗的事务中这样争论。例如，在农业中，上帝已经向我们承诺了一切美好的事物；因此，让我坐着不动：即使我不播种也不耕地，庄稼也会生长。如果有人这样推理，他会被认为是疯了吗？因为我们知道，上帝既然指定了每一个目标，他也规定了秩序和方法，通过这些方法，这些事情将会实现。在恩典中也是如此。他给予“意愿和行动”，但他规定了祈祷和其他仪式作为实现这一意愿的方法，因为我们自己没有这个能力。因此，他命令我们听、读、默想、警醒等，并依靠上帝在使用他所指定的方法时赐福给我们。做你应该做的事情。上帝会做属于他的事情。他会给予“意愿和行动”。基督知道父爱他并且会尊重他，但他仍然祈求：“父啊，荣耀你的儿子。”（约翰福音 17:1）所以在疾病中，上帝既然决定和命定了健康，那么他们会好起来。但是怎么做呢？没有方法吗？不是的。他们必须寻求医生的建议，因为这是上帝的一项仪式。 这就是我们的灵魂。我们都天生病重和死亡。上帝预定了一些人活下来。但是如何？'信道是从听道来的'，罗马书 10:17。他必须继续使用为此目的指定的方法。但是，无助和软弱的灵魂会说，'唉！我使用方法，但感觉不到恩典；我没有变得更好。'对于这样的人，我说，'也许你在使用方法上不够坚持和紧迫，你可以而且应该更加努力。'其次，你不应该以你的意愿来衡量自己；因为一个基督徒的意愿总是超越他的能力，始终趋向于在这个世界上无法达到的完美。贪婪的富人认为自己贫穷，仍然渴望更多。启示录 2:9 中，圣灵对士每拿教会说，'我知道你的患难和贫穷，但你是富足的'；所以不要泄气。上帝是忠信的。使用方法，不要依赖方法；而是在使用方法时依赖上帝，否则你将找不到多少安慰。 如果你发现自己对善行有一点点的热衷，并在实践中感到振奋和愉悦，你为自己不再像以前那样沉迷于犯罪而感到高兴，而是对自己的行为负责，那就感谢上帝并归荣耀于他，同时谦卑自己。大卫在这方面经验丰富。“耶和华是应当称颂的，因为他阻止了我流人的血。”他对亚比该说道（撒母耳记上 25:32, 33）。他的诗篇中充满了赞美和感恩之辞。如果你心中有任何善良的冲动，就要迅速实践并加以加强。

WITHOUT MURMURING
不抱怨

Do all things without murmurings and disputings. - VERSE 14
不要抱怨和争论。- 第 14 节

This verse contains a new precept of Christian modesty, enforced by removing of contraries. 'Murmuring' is well known among us, it is so ordinarily practised of us. It arises from discontent against God or one another, breaking into words, works, disputings; whereby one endeavours to defend that with reasons which in the heat of his affections passed from him, lest he should be thought inconsiderate and rash. But to come to the particulars, consider with me, first, the kinds of it; secondly, the causes of it; and thirdly, the cure and remedies of it. For the kinds of it, it is either against God or against man.
这节经文包含了基督教谦逊的新规定，通过消除相反的事物来加强。'抱怨'在我们中间是众所周知的，我们经常这样做。它源于对上帝或彼此的不满，通过言语、行为、争论来表达；一个人试图用理由来辩护他在情感激动时说出的话，以免被认为是轻率和冲动。但是，让我们来具体考虑一下，首先是它的种类；其次是它的原因；第三是它的治疗和疗法。就种类而言，它要么是针对上帝，要么是针对人。

First, Against God. Man since the fall quarrels with his Maker. Whenas heaven and earth must be judged by him, man thinks this unequal, and therefore he first murmureth against God's counsels and decrees. God he appoints some to this, others to that. This is unequal, saith the proud man; all of us are alike, saith he; I am as good a man as another. 'Who art thou that contendest with God?' Rom. 9:20. Remember thou art clay, and God is the potter; he hath power to make one vessel to honour, another to dishonour, Rom. 9:21. God's decrees are divine and above thy reach. If that men could apprehend them by reason, then they were not divine. Lay thy hand therefore on thy heart, and cry, 'O the depth of the counsels and wisdom of God,' Rom. 11:33. Shall not we give him leave to do what he will, whenas he is the just Judge of all the world? Can he do any wrong?
首先，违背上帝。自从堕落以来，人类就与造物主争吵。当天地必须由他来审判时，人认为这是不公平的，因此他首先对上帝的计划和决定抱怨。上帝指派一些人做这个，另一些人做那个。骄傲的人说这是不公平的；他说我们都一样，他说我和别人一样好。"你是谁，竟敢与上帝争论呢？"罗马书 9:20。记住你是泥土，上帝是陶工；他有权力制造一个器皿用于尊贵，另一个器皿用于卑贱，罗马书 9:21。上帝的决定是神圣的，超出你的理解范围。如果人们能够通过理性理解它们，那么它们就不是神圣的。因此，把手放在你的心上，呼喊：“上帝的计划和智慧的深奥啊！”罗马书 11:33。当他是全世界公正的审判者时，我们难道不应该让他随心所欲吗？他能做错吗？

Second, It is usual with natural men to murmur against God's providence, in doing better to some others than unto themselves. They think themselves much wronged when they see some others rich and have all, whereas they themselves are poor; and this sin is many times found in the children of God, in David, Job, Habakkuk, 'Why do the wicked prosper?' They found fault with the wicked's prosperity, till they went into the sanctuary of the Lord. There they found the end of such men, Ps. 73:17. Therefore judge not of any but by his end. Think not all things run round, because thou seest no reason thereof, for God's wisdom is unsearchable. Observe the sweet end, issue, and event of all things. Princes they have arcana imperii. Shall not we suffer God to enjoy such privileges? Can we endure that our servant should know all our counsels and minds? Let us therefore yield to God liberty in that which belongs to him; yield glory, who disposes all things sweetly.
其次，对于自然人来说，抱怨上帝的安排，认为他们自己比别人受到了不公平的待遇，这是很常见的。当他们看到别人富有并拥有一切，而自己却贫穷时，他们会觉得自己受到了很大的冤枉；而这种罪恶有时也会出现在上帝的子民中，比如大卫、约伯、哈巴谷，他们会问：“为什么恶人会繁荣？”他们对恶人的繁荣表示不满，直到他们进入主的圣所，他们才发现这些人的结局（诗篇 73:17）。因此，不要根据任何人来判断，只能根据他的结局来判断。不要因为看不到原因而认为一切都是循环往复的，因为上帝的智慧是无法探索的。观察一切事物的美好结局、结果和事件。君主们有着国家的机密。难道我们不应该让上帝享受这样的特权吗？我们能忍受我们的仆人知道我们所有的计划和想法吗？因此，让我们在属于上帝的事情上给予他自由；将荣耀归于他，因为他使一切事物都得以美好地安排。

A third thing which men often murmur at is God's ordinance in magistracy and ministry. Such men, they think God is not wise enough, but they will teach him whom he shall advance to high place, and whom not; and thus they despise not only the magistracy, but God himself. 'They have not cast thee off, but me,' saith God to Samuel concerning the people, 1 Sam. 8:7; and indeed what are they but lawless and wild persons, that cannot away with order? They will have none to overrule them; or, if they be content for shame to admit thereof, yet nolumus hunc regnare, Christ must not rule over them, nor this nor that man. But know, whosoever thou art, that all power is from God, and he will defend his own ordinance against all such as malign it. Ministers are not free from murmurers. How many have we that think it tedious to attend on God at public service! how many that think and are not ashamed to say they can profit more in their private studies! and that this observation of the Lord's day causeth them to lose a whole year in seven!* Ay, but consider, God justly curses thy calling whenas thou makest them a stay† to good duties. It is also thus in families; wife murmurs against husband, and husband against wife, blaming themselves in that they matched with such, whenas they think they might have done better with others. No. Thou couldst not have done better. God he hath decreed this, and his decrees are not to be blamed. Servants also are troubled with this disease. They murmur against their masters, and learn to dispute with them; and therefore St Paul wills servants to count their masters worthy of all honour, that the word of God be not blasphemed, Tit. 2:5. And that they do not contend in 'answering again,' verse 9. It is also much in children against parents, and likewise parents against children; so that this sin reigneth over all estates and degrees. Take notice therefore hereof, that thou beest not overtaken in it.
人们经常抱怨的第三件事是上帝在政府和事奉中的安排。这些人认为上帝不够聪明，他们会教导他该提拔谁，不该提拔谁；因此，他们不仅蔑视政府，也蔑视上帝自己。上帝对撒母耳关于人民的话是：“他们没有弃绝你，是弃绝了我。”（撒母耳记上 8:7）实际上，他们不过是无法忍受秩序的无法无天之人。他们不允许任何人统治他们；或者，即使出于羞耻，他们同意接受统治，但他们不愿意基督统治他们，也不愿意这个人或那个人统治他们。但要知道，无论你是谁，所有的权力都来自上帝，他将保护他自己的安排，抵御一切对其恶意的人。事奉者也不免受到抱怨者的指责。我们有多少人认为参加公共礼拜是一件乏味的事！有多少人认为并且不以为耻地说他们在私下学习中能够获益更多！并且认为守主日的规定让他们在七年中浪费了一整年！但是，请考虑一下，当你把他们作为履行善行的障碍时，上帝理所当然地诅咒你的职业。 在家庭中也是如此；妻子对丈夫抱怨，丈夫对妻子抱怨，责怪自己与这样的人结合在一起，认为他们本可以与其他人做得更好。不，你不能做得更好。上帝已经决定了这一切，他的决定不应受到责备。仆人们也受到这种疾病的困扰。他们对主人抱怨，并学会与他们争论；因此，保罗要求仆人们尊敬他们的主人，以免亵渎上帝的话语（提多书 2:5）。并且他们不要在“回答”的时候争辩（第 9 节）。孩子们也常常对父母抱怨，同样，父母也对孩子抱怨；所以这个罪恶统治着所有的阶层和程度。因此，请注意，你不要陷入其中。

Causes of murmuring
抱怨的原因

1. The first cause of murmuring is ignorance of God's particular providence; his excellency and thy baseness. Job when he came to see the glory and power of God, then said, 'I abhor myself, I will dispute no more,' Job 42:6. If we did likewise consider of his majesty, power, wisdom, and goodness, would we contend with our Maker? Consider this in thine own cause, will any of us endure a murmuring servant? shall we think it is reason in us, and that God must notwithstanding suffer with patience our murmurings and disputations with his sacred Majesty, who is justice itself, and is not bound to render account of his actions to any.
第一个抱怨的原因是对上帝特殊的安排的无知；他的卓越和你的卑微。当约伯看到上帝的荣耀和能力时，他说：“我厌恶自己，不再争辩。”（约伯记 42:6）如果我们也考虑到他的威严、能力、智慧和善良，我们会与我们的造物主争论吗？在你自己的事情上考虑这一点，我们中的任何人都会容忍一个抱怨的仆人吗？我们会认为这在我们身上是合理的吗？上帝不得不忍受我们对他神圣的威严的抱怨和争论，他是正义本身，不需要向任何人解释他的行动。

2. The second cause of murmuring in us is self-love. Man thinks himself worthy of all honour, never considering his weakness and infirmities. Moses was very meek; he gave no cause to Dathan and Abiram, and the rest, to provoke them to murmur. God yet having set them in some place in the congregation, they were so lifted up with desire of honour as they were too good to be governed, Numb. 16:3. Thus is it with every one of us. We willingly puff up ourselves in our own conceits of self-sufficiency, and hence arises discontentedness, when we think God is not so good to us as our merits do deserve. We look on those good things that God hath given us, we think not of our infirmities. Hence it is we are never thankful for that we have, but desirous of that which we have not. Hence also arises unfruitfulness, for such look for greatness, but never or seldom to do good with that they have, whether power, or riches, or such like.
我们内心中抱怨的第二个原因是自爱。人们认为自己值得所有的荣耀，从不考虑自己的软弱和缺陷。摩西非常温和；他没有给大坍和亚比兰等人提供任何引起他们抱怨的理由。然而，上帝将他们安置在会众中的某个位置，他们却因渴望荣耀而自高自大，甚至认为自己不需要受人管束（民数记 16:3）。我们每个人都是如此。我们乐意自我膨胀，自以为是自给自足，因此当我们认为上帝对我们不如我们的功绩所应得的那样好时，就会产生不满。我们只看到上帝给予我们的好事，却不考虑我们的软弱。因此，我们对所拥有的东西从不感恩，却渴望我们没有的东西。因此，也就产生了不结果实，因为这样的人追求伟大，但很少或从不利用他们所拥有的权力、财富或类似的东西去做好事。

Cures for this
这的治疗方法

The cures of this disease consists partly in meditation, and partly in practice. First, labour to have a right understanding and knowledge of God's justice without all exception. Secondly, that he is infinitely good, disposing all for the benefit and good of his own children. Thirdly, labour to know and observe his particular providence to these baser creatures, as that the hair falls not without his providence, and that he regards the sparrows, Mat. 10:29. These will make us practise these things. First, in justifying God in whatsoever is done and decreed, as David, Ps. 119:137, 'Just art thou, O Lord, and holy, and righteous are thy judgments.' This was Eli his practice, 1 Sam. 3:18: 'It is the Lord,' said he. And Hezekiah, 'the word of the Lord is good,' 2 Kings 20:19; and in the 39th Psalm, David held his tongue, ver. 1.* The reason he renders, 'It is thou, Lord, who art good, and dost all for good.' Therefore learn a holy silence as David leads us, 62d Psalm ver. 1: 'My soul waiteth on God with silence,' for so is the signification of the word (c). Thus did Aaron: though his sons were destroyed, 'yet he held his peace,' Lev. 10:3. And when thou findest any discontented thoughts to arise in thine heart, check thyself in the beginning, Ps. 73:22: 'So foolish and like a beast am I,' saith David; and 'why art thou disquieted, O my soul? and why art thou troubled within me'? Ps. 42:5. And examine ourselves: Is it fit that God should answer me? is he not wiser than I? 'What am I?' Am I not wicked, dead, dull? Have not I infinitely displeased him? Let me judge myself, that he may not enter into judgment with me. What though God hath not heard my prayers! I have not hearkened to him when he called me; he may justly neglect me, I have neglected him. Yet hath he been wonderfully good to me; I have received much good from him, and no evil; he hath often spared and doth now spare me; his corrections are gentle and loving, above that we deserve. In his judgments his mercies are great: 'It is his mercy that I am not consumed,' Lam. 3:22. Propound to thyself the example of Christ. He suffered more than we do, when there was no ill found in him. What says he? 'Not my will, but thine be done,' Luke 22:42. Indeed, we may wish afflictions to be removed as grievances, but joining them with the will of God, then our will must give place to his. Resign thyself into his hands. It is God that will have it thus with me; and therefore take and bear with meekness. And as Paul did, also pray that the will of the Lord may be done. Let his wisdom be thine, his will thine. And why? It will be so; it shall be so; subject thyself therefore to it. Though we behave ourselves as stubborn horses, he will tame us and overrule us well enough; he is too mighty for us. Our stubbornness is the ground of all our crosses and afflictions; for if we will not easily be brought in, God, that out of his mercy chose us, will bring us in to yield. For he will have his will in us, or of us. He will glorify his justice upon us, if his mercies will not work. Lastly, consider the greatness of this sin, to whet us on to the duty enjoined. Though we seem to murmur only against men, we murmur against God; for what saith he to Moses?* 'They have not cast off thee, but they have cast off me,' 1 Sam. 8:7. God takes part with those in authority, as Moses was. For there is no contempt of man, but comes from a contempt of God. The breaches of the second table do spring from the breaches of the first. Observe also, this sin hath ever been grievously punished, it being a sin that pulls God out of his throne, and makes men dare to teach God how to rule. It robs God of his worship, fear, trust, reverence; for it proceeds from the want of them; and lastly, it brings with it great unthankfulness, making men forget all God's goodness bestowed on them.
这种疾病的治疗部分在于冥想，部分在于实践。首先，努力正确理解并认识上帝的公正，没有任何例外。其次，他是无限善良的，为了他自己的孩子们的利益和好处而安排一切。第三，努力了解并观察他对这些较低级生物的特殊关怀，比如头发不会无缘无故掉落，他也关注麻雀（马太福音 10:29）。这些将使我们实践这些事情。首先，在任何事情和决定中为上帝辩护，正如大卫所说，诗篇 119:137：“耶和华啊，你是公义的，你的判语也是正直的。”以利也是这样做的，撒母耳记上 3:18：“是耶和华。”希西家说：“耶和华的话是好的。”列王记下 20:19；在诗篇 39 中，大卫保持沉默，第 1 节说：“我要守口如瓶。”他给出的理由是：“主啊，你是善良的，你为善而行。”因此，像大卫引导我们的那样，学会圣洁的沉默，诗篇 62:1：“我的心默默无声地等候神。”这就是这个词的意思。亚伦也是这样做的：尽管他的儿子们被毁灭，“他仍然保持沉默”，利未记 10:3。 当你发现内心涌起不满的思想时，从一开始就要自我约束，如诗篇 73:22 所说：“我愚昧无知，我在你面前如畜类一般。”大卫如此说：“我的心哪，你为什么忧闷？为什么在我里面烦躁？”（诗篇 42:5）。审视自己：神是否应该回答我？他不是比我更聪明吗？“我算什么？”我不是邪恶、死亡、迟钝吗？我不是无限地使他不悦吗？让我自己审判，免得他与我争辩。即使神没有听到我的祷告！当他呼召我时，我没有倾听他；他有理由忽视我，因为我忽视了他。然而，他对我非常慈善；我从他那里得到了很多好处，没有遭受任何祸害；他经常宽恕我，现在也在宽恕我；他的惩罚是温和而有爱心的，超出了我们应得的。在他的审判中，他的怜悯是伟大的：“耶和华的慈爱不至断绝，他的怜悯不至消尽”（耶利米哀歌 3:22）。向自己提出基督的榜样。当他没有罪的时候，他比我们受苦更多。他说什么？“不要照我的意思，只要照你的意思成就”（路加福音 22:42）。 确实，我们可能希望苦难作为冤屈被消除，但是将它们与上帝的旨意结合在一起，那么我们的意愿必须让位给他的意愿。将自己交托给他的手中。这是上帝决定对我这样做的；因此，要以温和的态度接受并忍受。就像保罗一样，也要祈求主的旨意得以成全。让他的智慧成为你的智慧，他的意愿成为你的意愿。为什么呢？因为它将会如此；它必将如此；因此要顺服于它。虽然我们表现得像顽固的马一样，他会驯服我们并很好地支配我们；他太强大了。我们的顽固是我们所有困境和苦难的根源；因为如果我们不容易被带进来，那么出于他的怜悯选择我们的上帝将会带我们进来屈服。因为他要在我们身上实现他的旨意，或者通过我们实现他的旨意。如果他的怜悯不能起作用，他将在我们身上彰显他的公义。最后，要考虑到这个罪孽的伟大性，以激励我们履行所命定的责任。虽然我们似乎只是对人抱怨，但我们实际上是对上帝抱怨；因为他对摩西说了什么呢？“他们不是弃绝你，乃是弃绝我。”（撒母耳记上 8:7）上帝支持那些有权威的人，就像摩西一样。因为对人的轻视实际上是对上帝的轻视。 第二张桌子的违背源于第一张桌子的违背。还要注意，这种罪行一直受到严厉的惩罚，因为它是一种将上帝推离宝座的罪行，使人们敢于教导上帝如何统治。它剥夺了上帝的崇拜、敬畏、信任和尊敬，因为它源于对这些的缺乏；最后，它带来了极大的忘恩负义，使人们忘记上帝赐予他们的一切恩惠。

'Disputing or reasoning'
争论或推理

It issues from murmuring. For when we are come to that pass that we murmur, lest men should think us rash in doing it without cause, we then endeavour to defend ourselves with reason; and indeed there is nothing that a carnal man does, but he will have reason for it; and he will have the world see that he doth not anything without reason. He will dispute with God by questioning whether this or that duty is necessary, and against civil authority by questioning the lawfulness or necessity of such duties as he is enjoined. This is a great sin. In divine truths, disputing is partly about probables, and therefore it is excellent to find out of probables the truth; but in divine truths, to dispute or make question, is little less than blasphemy. And it is observable that in those times when there was most disputing, as among the schoolmen and the like, about religion and divinity, there was least divinity practised, and very few good men. For the heart of man was then taken up in the consideration of this or that quiddity; and quite neglected the practice of those truths that were known.
它源自低声抱怨。因为当我们达到那种程度，我们抱怨，以免人们认为我们没有理由就这样做，我们就会努力用理性来为自己辩护；实际上，凡是肉体的人所做的事情，他都会有理由；他会让世人看到他做任何事情都是有理由的。他会通过质疑来与上帝争论，质疑这项或那项职责是否必要；他会质疑民事权威，质疑自己被强制执行的职责的合法性或必要性。这是一个大罪。在神圣的真理中，争论部分是关于可能性的，因此从可能性中找到真理是很好的；但在神圣的真理中，争论或质疑几乎等同于亵渎。值得注意的是，在那些最多争论的时代，比如在学院派和类似的人中，关于宗教和神学的争论最多，而实践神学的人最少，好人也很少。因为人的心思当时被这个或那个本质所占据，完全忽视了已知的真理的实践。

Quest. But it will be asked, is all disputing evil?
问题。但会有人问，所有的争论都是邪恶的吗？

Ans. No. The Turk will have none about the Alkoran, and the pope he will not have men dispute about anything that concerns him. The devil and his instruments they ever run into extremes. Either men must call in question all the grounds of divinity, or else receive upon trust whatsoever is delivered to us. No. We must know in doubtful things, this is good and required to find out certainty. The end of motion is rest, and the end of questions and doubts tends to truth. Yet have we many spend all their life in this or that question or doubt, and edify little or nothing. Like those physicians are they who contend and question about the goodness or badness of this or that meat, when a strong labouring man eats it, and finds as good nourishment out of it as out of any other. While men dispute and talk about this or that doctrine, a sound downright Christian receives it, digests it, and is nourished thereby, while the others do even starve themselves. Let therefore God alone with his secret will. Homosum, said Salvian, secreta Dei non intelligo (d). God does what is done, be thou content. In human authority also we ought not to dispute, for the subject hath no calling to know the mysteries of state. It may be a sin to command, and yet a virtue to obey. It is thy duty to obey, not to question. But if in thine understanding it be plainly evil which is commanded, obey not.* Job did thus, and Job would hear his servant speak, Job 19:16. But if it be uncertain to thee and doubtful, certain it is thou must obey. Obedience must be without syllogisms. The servant ought to obey, the master must question.
答案：不。土耳其人对《古兰经》不感兴趣，教皇也不希望人们对与他有关的任何事情进行争论。魔鬼及其工具总是走向极端。要么人们必须质疑所有神学基础，要么就要相信我们所接受的一切。不。在疑问的事情上，我们必须知道这是好的并且需要找到确定性。运动的终点是休息，问题和疑虑的终点是真理。然而，我们有许多人一生都在这个或那个问题或疑虑中度过，却几乎没有建设性的东西。就像那些争论和质疑这种或那种食物的好坏的医生一样，当一个强壮的劳动者吃下它时，他发现它和其他任何食物一样提供良好的营养。当人们争论和谈论这个或那个教义时，一个坚定的基督徒接受它，消化它，并从中得到滋养，而其他人则让自己挨饿。所以，让上帝独自处理他的秘密意愿吧。萨尔维安说：“我不理解上帝的秘密。”上帝做他要做的事情，你要满足。 在人的权威中，我们也不应争论，因为被统治者没有权利了解国家的奥秘。命令可能是一种罪恶，但服从却是一种美德。你的责任是服从，而不是质疑。但如果在你的理解中，所命令的明显是邪恶的，那就不要服从。约伯就是这样做的，约伯愿意听从他的仆人的话，约伯 19:16。但如果对你来说是不确定和可疑的，那么你必须服从是确定的。服从必须没有推理。仆人应该服从，主人必须质疑。

THAT WE MAY BE BLAMELESS
我们可能是无可指责的

'That we may be blameless, and harmless, the sons of God without rebuke, in the midst of a crooked and perverse nation, among whom you shine as lights in the world.' - VERSE 15
我们可以无可指责、无害的，作为上帝的儿子在这弯曲邪恶的国度中，你们在世界上犹如明亮的光芒。

This verse contains a reason, drawn from the end, why we should do all things without murmuring or disputing. The reason is threefold.
这节经文包含了一个从目的上得出的理由，为什么我们应该做一切事情都不抱怨或争论。这个理由有三个方面。

First, that you may be blameless. Secondly, harmless. Thirdly, that you may be the sons of God.
首先，你们要无可指责。其次，无害。第三，你们要成为上帝的儿子。

'Blameless.' This word, if it be taken generally, is a thing that none can attain to. God cannot be without blame, for wicked men will quarrel with him, be he never so good. Christ could not live without blame, though he went about doing good continually, Heb. 12:3. It is said he endured the cross and despised the shame; nay, the best men are subject to most shame. Stop wicked men in their lewd courses, they† are thought presently to be enemies. And the wicked take that for a wrong, whenas they receive so much good from others that they cannot requite it. But the proper signification of the word is in effect thus much, that they should so behave themselves, as they should not give any just occasion of offence, either to their own consciences, or that of other men. Walk towards God without all manner of profanation or irreligious course, and let your gesture towards men be just, that your conscience may clear you of all fraud or guile; and let your carriage toward your own self be free from all abuse of your person, by gluttony, drunkenness, and the like. In a word, be holy, righteous, and sober.
“无可指责。”这个词，如果被普遍理解，是没有人能够达到的。上帝无法没有过错，因为邪恶的人会与他争吵，即使他再好。基督也无法没有过错，尽管他不断行善，希伯来书 12:3。据说他忍受了十字架的苦难，蔑视了羞辱；不，最好的人也最容易受到羞辱。阻止邪恶的人走上邪恶的道路，他们立刻被认为是敌人。而邪恶的人认为这是一种冤枉，因为他们从别人那里得到了很多好处，却无法回报。但这个词的适当意义实际上是这样的，他们应该表现得不给任何人以合理的冒犯的理由，无论是对自己的良心还是对他人的良心。对上帝要虔诚，不可亵渎或行事不虔诚，对人要公正，让你的良心使你摆脱一切欺诈或欺骗；对待自己要远离暴饮暴食、酗酒等对自己身体的滥用。总之，要圣洁、公正和节制。

'Harmless.' The word signifies simple, without all mixture or composition; or else void of hurt, without horn, as the word imports (e).
“无害。”这个词表示简单，没有任何混合或组合；或者是没有伤害的，没有角，正如这个词所表示的。

The doctrine is, that it is the property of Christians to do no harm. The reason is, because our nature now is changed from that it was; for by nature we are to one another lions and wolves, as Heb. 11:33. Now therefore our nature being changed, our actions also become changed. The gospel makes us tame. The Spirit of Christ in all our members is as Christ himself. His miracles were for good, and they were beneficial to men. He did all things well. Those therefore that are led by this Spirit of his do no harm, so far as they are Christ's.
教义是，基督徒的属性是不造成伤害。原因是，因为我们的本性已经改变了；因为按照本性，我们彼此是狮子和狼，如希伯来书 11:33 所说。现在我们的本性已经改变，我们的行为也随之改变。福音使我们变得温顺。基督的灵在我们所有的肢体中就像基督自己一样。他的奇迹是为了善事，对人类有益。他所做的一切都很好。因此，那些被他的灵引导的人，只要他们是基督的，就不会造成伤害。

Use. For use note this as a main difference between the Christian and another man. For all other people are harmful creatures. The four monarchies were as so many beasts, because to the poor church of God they were as so many beasts, cruel and devouring. Nay, the civillest man of all, to his neighbours he seems to be harmless, but towards the church none so fierce as they.
使用。对于使用注意这一点是基督徒和其他人之间的主要区别。对于所有其他人来说，他们是有害的生物。四个帝国就像许多野兽一样，因为对于上帝的贫穷教会来说，它们就像许多野兽一样残忍而贪婪。是的，所有人中最文明的人，在他的邻居面前似乎是无害的，但对待教会却没有人比他们更凶猛。

On the contrary, Christians are meek as doves. The wicked are as ravenous birds, like eagles' feathers;‡ self-love turns all to its own end. Among the beasts, the Christian is as a lamb, innocent, fruitful; a common good. 'When he is exalted the land rejoices,' Prov. 11:11. Contrarily the wicked are termed lions and bears, and the like. Among the plants wicked men are as briars: a man must be fenced that deals with them, 2 Sam. 23:7; the godly as lilies, sweet, not fenced with pricks. Among earthly creatures the godly are as the worm; the wicked, a generation of vipers and serpents. They will do no right, take no wrong, but a word and a blow; a word and presently to suit, right Esaus and Ishmaels. Nay, they glory in it. Oh, say they, he is a shrewd man. Hence comes duels, combats, and the like. Men now are come to that pass, they will not put up a word. Nay, those that are innocent, and will pass by injuries, tush! they are fools. But know, thus to be foolish is to be wise, to be Christian like; and such fools as these are shall find comfort on their deathbeds, when those wise men shall wish they had been such fools.
相反，基督徒如鸽子般温和。邪恶者如贪婪的鸟，像鹰的羽毛；自私将一切转化为自己的目的。在野兽中，基督徒如羔羊般无辜、多产；是共同的善。箴言 11:11 说：“他们得胜，那地就喜乐。”相反，邪恶者被称为狮子和熊等。在植物中，邪恶的人如荆棘：与他们打交道的人必须有防护措施，撒母耳记下 23:7；虔诚的人如百合花，香甜，没有刺来防护。在地上的生物中，虔诚的人如蠕虫；邪恶者如毒蛇和蝰蛇的一代。他们不会做对的事，也不会忍受冤屈，只会一言不合就动手；一言之间，立即适应，像以扫和以实玛利。不仅如此，他们还为此而自豪。哦，他们说，他是个狡猾的人。因此，决斗、战斗等现象就出现了。现在的人已经到了这样的地步，他们不会忍受一句话。不仅如此，那些无辜的人，愿意忍受伤害，嘘！他们是傻瓜。但要知道，这样愚蠢就是明智，就是像基督徒一样；而这样的傻瓜将在临终时找到安慰，而那些聪明人将希望自己也能成为这样的傻瓜。

Such fools as these are, I mean the innocent, shall have God for their help and shelter, for want whereof these worldly wise men come often to ill ends, and to be made fearful examples. The Psalms are full of encouragements herein: Ps. 18:2, 'The Lord is my rock and fortress,' said David; and so in Ps. 25:8, 9, 10, &c. Wicked men have horns, but God is a hammer to break the horns of the wicked. The innocent person, and he that is harmless, brings peace to the land, and a blessing to the place where he lives. Here prayers and intercessions are as the chariots of Israel and the horsemen thereof. Let those things be noted to provoke us unto this duty.
这样的愚人，我指的是无辜的人，将得到上帝的帮助和庇护，因为缺乏这些世俗智者常常会有不好的结局，并成为可怕的榜样。诗篇中充满了鼓励：如大卫所说的，诗篇 18:2，“耶和华是我的磐石，我的山寨”；还有诗篇 25:8、9、10 等等。恶人有角，但上帝是打破恶人角的锤子。无辜的人和无害的人给这片土地带来和平，给他所居住的地方带来祝福。在这里，祈祷和代祷就像以色列的战车和骑兵一样。让我们注意这些事情，以激励我们履行这个责任。

'Sons of God'
神的儿子

This is the third ground whereby we are incited, to be without murmuring and disputing, that you may be 'the sons of God;' that is, that by this you may appear to your own comfort to be the sons of God, or that herein you may be as the sons of God, in shewing yourselves harmless and blameless, which may testify it to yourselves and others.
这是第三个理由，我们被激励着不抱怨和争论，以便你们能成为“上帝的儿子们”；也就是说，通过这样做，你们可以在自己的安慰中显现为上帝的儿子，或者在表现自己无害和无可指责方面，你们可以像上帝的儿子一样，这可以向自己和他人证明。

Doct. Therefore Christians that are harmless and blameless indeed, are the sons of God. The ground of this is the love of God, who freely gave his own Son to take our nature upon him, and to die to save us from the sting of death; he became the Son of man to make us the sons of God without rebuke. And as God gave him to us, so by faith doth he give us to him; and by this God gives us power to be his sons, John 1:12. Our nature is hereby changed; for whom he makes sons he sanctifies them and makes them new, and thus become we his sons. God hath adopted us, not as natural men, for this or that respect, to an earthly inheritance, but God freely adopts us to an heavenly inheritance that fadeth not; neither doth God adopt us as men do men in solamen orbitatis,* for God hath a Son in whom he is pleased; neither again can men's adoption make their adopted sons to be good; but when God adopts us, he makes us as he would have us to be, like himself. Fourthly, other adopted sons, many of them are not sharers together of the inheritance to one allotted; but we are made heirs and fellow-heirs with Christ himself. This love of God was such as the apostle could not express in any fit terms; therefore he saith, 'Behold what love hath the Father shewed us!' 1 John 3:1. David thought it not to be a small thing to be the son-in-law of an earthly prince, 1 Sam. 18:23; behold, we are sons of the King of kings. By nature we are sons of the devil, and rebels. Now, that God should freely, out of his own free love, set his love on us, passing over angels and other men, and not sparing his own Son, have we not hence cause to cry, 'Behold what love!' and 'Oh the depth of that love!' Earthly fathers adopt sons because they die, but God is eternal; he never dies; his Son is everlasting. Consider this as a point of comfort, for this relation is everlasting; he never leaveth us nor forsakes us. Servants are cast out, but the Son abideth for ever; servants know not the counsels of their masters, but sons they know the whole will of God. Consider this as a ground of protection in all dangers, and of provision of all good. 'I have a father,' saith the prodigal; 'what need I die for hunger? I will go to him,' Luke 15:17. In a word, the word Father is an epitome of the whole gospel. All the promises therein contained are sealed up by and in this one word, God is our Father. Can we go to our Father for pardon of sin and not obtain it? By Christ's death and satisfaction he is become our Father; and therefore Christ is Christ after his resurrection. Can we then want any good thing? How can we think he will deny us his Spirit, or that inheritance in heaven, which as a Father he hath promised! How then, or at what shall we be dismayed and discomforted? What can trouble us? Mark what is promised in Ps. 103:2, seq. All good that may any way concern thy soul or body. Dost thou fear thy corruptions? The Spirit tells thee that God is thy Father; there can be no condemnation to thee, Rom. 8:1. Dost thou fear want? Surely he that hath given thee Christ, his own Son, how shall he not with him give thee all things, Rom. 8:32. Thou shalt want nothing for thy good. Thou mayest fall into sin, but God is still thy Father. This relation is everlasting. He will not forsake thee. From hence thou mayest have an argument against all suggestions. This brings with it comfort; but to whom? It must be to such as are sons, not to the traitorous and rebellious. It hath been treason for any man to term himself the son of a king, not being indeed so, yea, though the king were dead; and is it not high treason for a presumptuous traitor to come into the presence chamber of the great God, and with an impudent face to style God his Father? Verily God's answer will be to such, 'You are of your father the devil: his works ye do,' John 8:44.
因此，那些确实无害无可指责的基督徒，就是上帝的儿子。这是因为上帝的爱，他自愿将自己的儿子赐给我们，接受我们的本性，并为了拯救我们免受死亡的痛苦而死；他成为人子，使我们成为无可指责的上帝之子。上帝将他赐给我们，我们也凭借信仰将自己献给他；通过这种方式，上帝赋予我们成为他的儿子的力量，约翰福音 1:12。我们的本性因此而改变；因为他使我们成为儿子，他使我们成为圣洁并更新，我们因此成为他的儿子。上帝收养了我们，不是因为我们的自然身份，不是因为这个或那个原因，而是上帝自愿将我们收养为天上的产业，这是永不消逝的；上帝收养我们不像人们以安慰的方式收养别人，因为上帝有一个他喜悦的儿子；人们的收养也不能使他们所收养的儿子变得善良；但当上帝收养我们时，他使我们成为他所希望的样子，像他自己一样。第四，其他被收养的儿子，他们中的许多人并不共同分享分配的产业；但我们成为基督自己的继承人和同享者。 这种对上帝的爱是使徒无法用适当的词语表达的；因此他说：“看哪，父赐给我们是何等的慈爱！”约翰一书 3:1。大卫认为成为地上王子的女婿并不是一件小事，撒母耳记上 18:23；看哪，我们是万王之王的儿子。按照本性，我们是魔鬼的儿子和叛逆者。现在，上帝竟然自由地、出于他自己的自由之爱，选择了我们，超越了天使和其他人，不顾惜他自己的儿子，难道我们没有理由喊叫：“看哪，何等的爱！”和“哦，那爱的深度！”地上的父亲收养儿子是因为他们会死，但上帝是永恒的；他永远不会死；他的儿子是永恒的。把这个作为安慰的一点来考虑，因为这个关系是永恒的；他永远不离开我们，也不抛弃我们。仆人会被赶出去，但儿子会永远留下来；仆人不知道主人的计划，但儿子知道上帝的全部旨意。把这个作为在所有危险中的保护和所有善物的供应的基础来考虑。“我有一个父亲，”浪子说，“我为什么要因饥饿而死呢？我要去找他，”路加福音 15:17。总之，父这个词是整个福音的概要。 所有其中所包含的承诺都由这个词封存，上帝是我们的父亲。我们能够寻求父亲的宽恕而不得到吗？通过基督的死亡和赎罪，他成为我们的父亲；因此，基督在他复活后仍然是基督。那么我们还能缺少任何好事吗？我们怎么能认为他会拒绝赐予我们他的圣灵，或者在天堂中所应许的产业，这是作为父亲他所应许的！那么，我们会因为什么或在什么事情上感到惊慌和不安呢？有什么能困扰我们呢？看看在诗篇 103:2 中所应许的一切好事，以及其后的内容。所有可能与你的灵魂或身体有关的好事。你害怕你的败坏吗？圣灵告诉你上帝是你的父亲；对你来说，没有定罪，罗马书 8:1。你害怕缺乏吗？当然，既然他已经赐给你他自己的儿子基督，他怎么不和他一起赐给你一切呢，罗马书 8:32。你不会缺少任何对你有益的东西。你可能会陷入罪中，但上帝仍然是你的父亲。这种关系是永恒的。他不会离弃你。因此，你可以用这个来反驳一切诱惑。这带来了安慰；但是对谁来说呢？这必须是对那些是儿子的人，而不是对叛逆和背叛的人。 自称国王之子而实际上并非如此，即使国王已经去世，也被视为叛国罪；那么，对于一个傲慢的叛徒来到伟大上帝的面前，并用厚颜无耻的态度称上帝为他的父亲，难道不是重罪吗？诚然，上帝对这样的人会回答：“你们是出于你们的父魔鬼，你们行他的事”，约翰福音 8:44。

1. Those that are God's sons* he renews to do his will and commandments. 1 Pet. 1:16: 'Be ye holy,' saith he, 'for I am holy.' But when men hate goodness and good men, nay, and persecute them, defame them, murder them, John 8:44, they are of the devil. They are murderers and liars; and that religion that teacheth them is devilish.
那些属于上帝儿子的人，他使他们更新，遵行他的旨意和诫命。彼得前书 1:16：“你们要圣洁，因为我是圣洁的。”但是当人们憎恶善良和善良的人，甚至迫害他们，诽谤他们，杀害他们，约翰福音 8:44，他们是属于魔鬼的。他们是凶手和撒谎者；那教导他们的宗教是邪恶的。

2. Again, If God be thy Father, thou wilt have a spirit of prayer. We are no sooner born but we begin to cry, as Paul did at his first conversion, Acts 9:11. Every child of God, in respect of his measure of grace, he will do his endeavour to sigh and sob out his grief to God: and as the grace increases, so will this duty be more perfect, till at length he comes to provoke† God, by his promise to urge and bind him by reasons to hear him. Those, therefore, that pass day after day, never finding time for the performance of this duty, they have not God's Spirit; for by it we have access to God, Eph. 2:18; Eph. 3:12; and there is no child but will use this privilege; and those that use it not may well suspect they are not children.
再说一遍，如果上帝是你的父亲，你就会有祷告的灵。我们一出生就开始哭泣，就像保罗在他的第一次转变时一样，使徒行传 9:11。每一个上帝的孩子，就他的恩典程度而言，他都会尽力向上帝呼吁和哭泣他的痛苦：随着恩典的增加，这个责任将更加完美，直到最后他通过他的应许激怒上帝，用理由迫使上帝听他的声音。因此，那些一天又一天过去，从未找到时间履行这个责任的人，他们没有上帝的灵；因为通过它，我们可以接近上帝，以弗所书 2:18；以弗所书 3:12；没有一个孩子不会使用这个特权；而那些不使用它的人可能会怀疑他们不是孩子。

3. Thirdly, If thou be the child of God, and hast his Holy Spirit in thee, thou shalt have, whensoever thou standest in need, a sweet consolation; for that ever reveals to thee what thou art, and comforts thee in all distress. For, Rom. 5:1, 'being justified by faith, thou hast peace with God.' What cross soever troubles the child of God, this will ever comfort him: Well! I am the child of God; I am assured God is reconciled to me; I have my confidence in him, that when he sees fit I shall be eased; in the mean time I am assured I shall not be overcome. This is that which no natural man can have; he cannot rejoice in affliction.
第三，如果你是上帝的儿女，并且在你内心有他的圣灵，无论何时你需要，你都会得到甜蜜的安慰；因为它总是向你显明你是什么，并在一切困厄中安慰你。因为罗马书 5:1 说，“我们既因信称义，就借着我们的主耶稣基督得与神相和。”无论什么十字架困扰着上帝的儿女，这都会给他带来安慰：好！我是上帝的儿女；我确信上帝已经与我和好；我对他有信心，他在适当的时候会使我得到解脱；与此同时，我确信我不会被击败。这是任何自然人所不能拥有的；他无法在苦难中欢喜。

4. Fourthly, If thou beest the son of God, thou art not overmuch careful for the things that concern this life. Thou usest the means that God hath ordained, and thou trustest God with the issue and event of all. It is the property of orphans to care much for their living, and for the things of this world; not for those that have such a father as God, that provides for all his children liberally; and men in thus doing shew themselves orphans, or bastards, and not sons.
第四，如果你是神的儿子，你对于这个生活中的事物并不过分担心。你使用神所指定的方法，你将一切的结果和事件都交托给神。这是孤儿的特点，他们非常关心他们的生活和这个世界的事物；而不是那些有着像神这样为他的子女慷慨提供一切的父亲的人。这样做的人表现出自己是孤儿或私生子，而不是儿子。

Quest. But some will ask, Is it not possible to be the son of God, and yet ignorant thereof?
有人会问，难道不可能是上帝的儿子，却对此一无所知吗？

Ans. I answer, Yes. For the child at the first knows not his father; but by little and little he comes to know him as he grows in years. So is it with the child of God. At the first he only cries and bewails his miserable estate; but as they grow up, out of the word they learn to see their estates that is laid up for them, and to know their Father that hath been so good to them, and to call upon him as their Father for anything that they want. They know that the Scripture gives it as a note of one that is born of God, that 'he sins not'; that is, that not with delight and continuance in sin, but that his new nature stirs him up to repent, and to beg pardon and to strive against it, so as at length he comes to grow so perfect as no temptation shall overthrow him, though it may foil* him. But he always considers his estate when any temptation comes: Shall I, that am a prince, a son and heir to God, do thus, and offend against him?
答案：我回答，是的。刚开始的时候，孩子并不认识他的父亲；但随着年龄的增长，他渐渐地认识了他的父亲。神的孩子也是如此。起初，他们只是哭泣和悲叹自己可怜的状况；但随着他们的成长，通过圣经，他们学会了看到为他们预备的福分，认识了那位对他们如此慈爱的父亲，并且在需要的时候向他祈求。他们知道，圣经将不犯罪作为一个重要的标志，即不是因为喜欢和持续地犯罪，而是新的本性激励他们悔改、寻求宽恕并与之斗争，以至于最终他变得如此完美，没有任何诱惑能够推翻他，尽管可能会使他受挫。但每当面临诱惑时，他总是考虑自己的身份：作为一个王子，作为神的儿子和继承人，我应该这样做，得罪他吗？

'Without rebuke'
无责备

This is comprehended in the former words, and therefore I speak the less thereof. The words are not to be taken in a strict legal sense, but in an evangelical sense, implying that we should walk so as we may be free from rebuke of the best, from gross sins, from common infirmities and personal corruptions. Whether it be rashness, anger, worldliness, intractableness, the child of God must labour to free himself of them. He ought to endeavour to attain to perfection, though we cannot attain to it in this world; and we ought to pray as the apostle, Eph. 3:18, 'to know the length, breadth, depth, and height, and to know the love of Christ, that passeth knowledge;' and thus doing we shall dignify this estate of ours.
这在前面的话中已经理解了，因此我对此不多说。这些话不是以严格的法律意义来理解，而是以福音的意义来理解，意味着我们应该行走得如此，以至于能够摆脱最好的人的指责，摆脱严重的罪恶，摆脱常见的弱点和个人的腐败。无论是鲁莽、愤怒、世俗化、难以驾驭，神的儿女都必须努力摆脱它们。他应该努力追求完美，尽管我们在这个世界上无法达到完美；我们应该像使徒保罗一样祷告，以弗所书 3:18，“要知道基督的爱是何等长阔高深，超过人所能测度的。”这样做，我们将使我们的地位变得尊贵。

'In the midst of a crooked and perverse nation.'
在一个弯曲而邪恶的国家中。

The word 'crooked,' or 'perverse,' is a borrowed word from timber,† whose excellency is to be right and straight; and if it be not, must be squared by the rule. Here it is applied to the disposition and nature of men, who naturally are of a crooked condition, especially those that are in the bosom of the church. They are so crooked as they cannot be squared aright by means; and so it is with those that are right, they are very right.
“crooked”或“perverse”这个词是从木材中借来的，它的优点是直和直；如果不是，就必须按照规则修整。在这里，它被应用于人的性情和本性，人天生就是弯曲的，尤其是那些在教会内的人。他们如此扭曲，以至于不能通过手段正确地修整；而那些本来就是正确的人，他们非常正确。

Doct. The doctrine then is, that wicked men are all perverse and crooked, Deut. 32:5.
医生。那么，教义是，邪恶的人都是扭曲和弯曲的，申命记 32:5。

Reason. The reason hereof is, since the fall of Adam we are under sin and Satan. Sin is nothing but crookedness. We lying in sin are therefore crooked inwardly and outwardly, in will and in judgment. Even in the church, men perversely judge of a Christian's life, and of preaching. So that till we be converted, our wisdom is enmity to God. But the will especially is perverse. Men they will die. 'Why will ye die, O house of Israel?' Jer. 27:13. 'How often would I have gathered you,' saith Christ, 'and you would not!' Mat. 23:37. Endeavour to bring men to rules: they will not; they will perish. Bring them to make conscience of private prayer, good company: away with it, they will not yield. Our affections are also perverse. Do not most men love their bane? Ill company, bad courses, swearing and blaspheming. Men will die rather than they will leave their courses. Men are also naturally perverse in opposition to means. God commands, promises, sends mercies and judgments, but who regards? They will go on in their ways; nay, as in Deut. 29:19, 'they will bless themselves in them.' This is the nature of most men in the visible church, more perverse than the Jews.
原因。其原因在于，自亚当堕落以来，我们都受罪和撒旦的控制。罪无非是扭曲。我们陷在罪中，因此内外扭曲，意愿和判断都是如此。即使在教会中，人们对基督徒的生活和传道都持有错误的判断。因此，在我们转变之前，我们的智慧就是对上帝的敌意。但意愿尤其扭曲。人们宁愿死去。耶利米书 27:13 说：“以色列家啊，你们为什么要死呢？”马太福音 23:37 中，基督说：“我多次愿意聚集你们，你们却不愿意！”努力让人们遵守规则：他们不愿意，他们宁愿灭亡。让他们有良心地祈祷，与好朋友为伴：他们不愿屈服。我们的情感也是扭曲的。难道大多数人不爱自己的祸害吗？恶劣的伙伴，不良的行径，咒骂和亵渎。人们宁愿死去，也不愿放弃他们的行径。人们在对待手段上也是天性扭曲的。上帝命令、应许、赐予恩典和审判，但谁会在意呢？他们会继续走自己的路；甚至如申命记 29:19 所说，“他们还要为自己祝福。”这是大多数人在可见教会中的本性，比犹太人更加扭曲。

'Signs hereof'
此事的迹象

1. The first sign of this perverse estate is, bring thyself to the rules of God's truth; if thou do it unwillingly, and art brought to it by violence, if you shun the word and the means of salvation, if you shun good company, it is a sign you are crooked; nay, so crooked, as you desire to be crooked still.
这种邪恶状态的第一个迹象是，使自己遵循上帝真理的规则；如果你不情愿地这样做，并且是被强迫接受的，如果你回避道路和救赎的方法，如果你回避良好的交往，那就说明你是扭曲的；不仅如此，你还如此扭曲，以至于你渴望继续扭曲下去。

2. But be it so that thou canst be content to apply thyself to the rule, then whether do you tremble to apply the rules to your lusts and corruptions? You have many are so set on their sins as they will justify sin by the word, and wrest the meaning thereof to their own lusts. This is a sure infallible sign of a perverse estate.
但是如果你能够满足于遵守规则，那么你为什么会颤抖地将规则应用于你的欲望和堕落呢？你有很多人如此执着于自己的罪恶，以至于他们会用圣经来为罪恶辩护，并曲解其含义以适应自己的欲望。这是一种确凿无疑的扭曲状态的迹象。

Cure hereof
治疗此事

1. Bring thyself to God's ordinance, where thou shalt know thine own crookedness and the danger of it.

2. But especially do this when thou art young; for those that are settled in their dregs are not to be dealt withal. It is good therefore to do as nurses do, strengthen ourselves when we are young and pliable.
但尤其是在年轻时要这样做；因为那些已经安于现状的人是不值得与之交往的。因此，像保姆一样，在我们年轻而易受影响的时候，加强自己是很好的。

3. Thirdly, Keep good company, and such as by their life will discover to thyself thy corruptions and perverse estate; and thus when thou findest it.
第三，与好的朋友为伍，那些通过他们的生活方式能够揭示你自己的腐败和邪恶状态的人；当你发现时，就这样。

4. Consider what a miserable estate thou art in. We amongst us account it a great eyesore to see a body that should be straight to be crooked. Oh that we had eyes to see this spiritual crooked estate we are in! Oh what fear and grief would possess us! How would we labour to free ourselves of it, and to straighten ourselves every day, lest we should be found unfit for God's building, and good for nothing but to burn! With such as walk perversely God will deal perversely, Lev. 26:28. It may be he will seem to sleep for a while, but at the hour of death it will shew that he looked for better courses at thy hands.
考虑一下你所处的悲惨状态。我们中间的人认为看到一个本应笔直的身体变得弯曲是一件很让人不悦的事情。哦，如果我们有眼睛看到我们所处的这种屈曲的精神状态！哦，恐惧和悲伤将会占据我们的内心！我们将如何努力摆脱它，每天努力使自己变得笔直，以免被发现不适合上帝的建造，只适合被焚烧！对于那些走上邪路的人，上帝也会以邪恶的方式对待他们，利未记 26:28。也许他会暂时似乎睡眠，但在临终的时刻，他将展示出他期待你能采取更好的行动。

5. Pray with the psalmist, Ps. 119:5, 'Oh that my ways were so direct, that I might keep thy statutes!' Observe again, that the godly here live in the midst of lions and wolves; those that are of a froward and perverse heart. For those that live under the means of grace, and will not be wrought upon, they are much worse for it. There is more innocence in a Turk than in some that profess better. And those that profess most, if they be hypocrites, of all other make the most bitter opposition against the truth.
5. 与诗篇作者一同祈祷，诗篇 119:5，“惟愿我的行为坚定，使我遵守你的律例！”再次注意，虔诚的人生活在狮子和狼的中间；那些心怀乖谬和扭曲的人。对于那些生活在恩典之中却不受感动的人来说，他们会因此变得更糟。在某些表面虔诚的人中，一个土耳其人比他们更无辜。而那些最虔诚的人，如果他们是伪君子，会对真理进行最痛苦的反对。

The reasons hereof are: First, God hereby shews his power, in that he can and doth preserve his children among lions from the wrath of the lion. Christ he must rule, but it is in the midst of his enemies; and therefore his church must be in the midst of his enemies, for he is king of his church.
原因如下：首先，上帝在此显示了他的能力，他能够并确实保护他的子民免受狮子的愤怒。基督必须统治，但是他是在他的敌人中间；因此他的教会必须在他的敌人中间，因为他是教会的君王。

2. Again, in regard of the wicked, it justifies their just condemnation. They cannot say but that they had the means, as well of the gospel as the examples of those that were good. Thus did Noah justly condemn the old world, and Lot Sodom.
再者，就邪恶者而言，这证明了他们受到公正的谴责。他们不能说他们没有得到福音的途径，也没有好人的榜样。就像挪亚公正地谴责了古代世界一样，洛特谴责了所多玛。

3. Furthermore, those that are not desperately wicked, but of whom we may conceive some hope, surely they by living with the godly may be won; as when they see religion in others bringing forth good works, they see religion is no impossible thing, for they see men troubled with the like infirmities that they are that practise it; and they see it is sweet, because it makes men tractable and loving.
此外，那些并非极其邪恶，但我们可以对他们抱有一些希望的人，通过与虔诚的人生活在一起，可能会被感化；当他们看到别人的宗教信仰带来善行时，他们会发现宗教并非不可能的事情，因为他们看到那些实践宗教的人也有与他们相似的弱点；他们也看到宗教是甜蜜的，因为它使人温顺和爱心满溢。

4. Moreover, in regard of the godly, God suffers them to be amongst the wicked, for it refines them. Envy and malice are quick-sighted. God's children know they live in the midst of envy, therefore they are wary. Lot lived more uprightly in Sodom than when he was out of it. Wickedness binds in religion, and makes it more forcible, even as by an antiperistasis;* it unites it and strengthens it. It makes the godly to be more careful, to be unblameable, and to watch to keep themselves from doing hurt, and from taking hurt; for wicked men are watchful to take advantage of any ill example in the weak Christian, and to follow it. But, on the contrary, the weak Christian is overcome, and carried away with the streams of vice, and therefore are the more watchful.
此外，对于虔诚的人来说，上帝允许他们与邪恶之中共存，因为这样可以磨砺他们。嫉妒和恶意是敏锐的。上帝的子民知道他们生活在嫉妒之中，因此他们很谨慎。罗得在所多玛比在外面更加正直。邪恶在宗教中束缚，使其更有力量，就像通过反作用一样；它将宗教团结起来并加强它。它使虔诚的人更加小心，无可指责，并努力保护自己不受伤害，也不伤害他人；因为邪恶的人会警惕地利用虚弱的基督徒的任何不良示范，并效仿。但相反，虚弱的基督徒会被邪恶的洪流所征服，所以他们更加警惕。

'Directions for life'
人生指南

1. Remember thy calling—that you are sons of God; and forget not your profession, and fetch reasons from your callings. You are God's children; you are called with a holy calling. Shall I do thus, and offend against my Father? and shall I disgrace that holy calling, and scandalise it? Shall I give cause to make the enemy to blaspheme?
记住你的呼召——你们是上帝的儿子；不要忘记你们的职业，并从你们的呼召中找到理由。你们是上帝的儿女；你们被圣洁的呼召所召唤。我要这样做，得罪我的父亲吗？我要玷污那圣洁的呼召，使人对它产生丑闻吗？我要给敌人亵渎的理由吗？

2. Again, Observe the persons with whom thou conversest. Are they malicious and envious?
再次，观察你交谈的人。他们是恶意和嫉妒的吗？

3. Beware how thou give them offence; especially watch thy natural corruptions and weaknesses. Take heed of secret ill thoughts.
小心不要冒犯他们；特别要注意你的天性中的腐败和弱点。谨防秘密的恶念。

4. Carry the example of David about with thee; see in him what his thoughts wrought. That which thou tremblest to do, tremble to think on; for God justly leaves such in great sins that solace themselves in ill thoughts.
将大卫的例子带在你身边；看看他的思想带来了什么结果。你所害怕去做的事情，也应该害怕去想；因为上帝公正地让那些以邪恶思想自慰的人陷入重罪之中。

5. Again, Look to duties of the second table. These sins are great sores in the eyes of our enemies.
再次，看看第二张表的职责。这些罪行在我们敌人的眼中是巨大的伤口。

6. Use a loving, pitiful carriage towards them that are without. Though they be never so wicked, give them their due, and consider the goodness thou hast was given thee. Therefore be not puffed up in thine own conceit, but fear continually.
对那些外面的人要用一种充满爱和怜悯的态度。即使他们再邪恶，也要给予他们应有的尊重，并思考你所拥有的善良。因此，不要自负，要时刻谨慎。

'Among whom you shine as lights in the world'
你们在世界中熠熠生辉

These words contain another reason why the children of God ought to be unreprovable. For, saith the apostle, 'you are lights.' All God's children are lights, but so as there is an order of them. God is the ground of all light; he is the Father of lights. Christ he is the Sun of righteousness. These are the grand lights. The word of God is also a light and a lantern to light us in the dark ways of this world. From hence light is derived to the saints, who receive it from Christ by the word and Spirit. You being therefore thus enlightened, you are to converse amongst men as lights, saith the apostle. For the better understanding thereof, consider in what things God's children resemble light; and,
这些话包含了上帝的儿女应该无可指责的另一个原因。因为使徒说：“你们是光。”所有上帝的儿女都是光，但是有一种顺序。上帝是所有光的根源；他是光之父。基督是公义之光。这些都是伟大的光。上帝的话也是光，是照亮我们在这个世界黑暗中的道路的灯。圣徒们从基督通过话语和圣灵接受光。因此，你们既然如此被照亮，你们要像光一样与人交往，使徒这样说。为了更好地理解这一点，考虑上帝的儿女在哪些方面类似于光；

1. First, We know this creature of light is an excellent creature, shewing the excellency of all other creatures; and it is a beautiful creature. Thus is the word, and children of God. By it all the world is discovered to be as Egypt, and the church to be as the land of Goshen.* And this is beautiful in the eyes of God, who loves that which is like himself. He is light indeed, and nothing but light is lovely to him. He loves those sparks which our natural corruption hath left unto us; and therefore much more the light of his own Spirit which he places in us.
首先，我们知道这个光明的生物是一个优秀的生物，展示了所有其他生物的卓越之处；它是一个美丽的生物。这就是上帝的话语和子民。通过它，整个世界被揭示为埃及，而教会被揭示为歌珊之地。这在上帝的眼中是美丽的，因为他喜爱那些像他自己的东西。他确实是光，只有光才对他可爱。他喜爱我们天性的腐败所留下的那些火花；因此，更加喜爱他自己的灵的光，他将其放在我们身上。

2. Secondly, Light is pure, and admits of no contagion, though it be in the most contagious places of all. So is the word: it is pure, and makes us pure and sincere, and that we should not be defiled with the lusts and corruptions of this world wherein we converse.
其次，光是纯洁的，不容许任何污染，即使它存在于最具传染性的地方。同样，话语也是纯洁的，使我们纯洁和真诚，使我们不被这个我们所处的世界的欲望和腐败所玷污。

3. Thirdly, Light makes us to discern of differences. It shews itself, and discovers other things. Thus doth the word shew itself where it is, and the man that hath it doth discern of things that differ. He judges of the wicked, and censures their lewd courses. The child of God is above all wicked men, and themselves are justly judged of none; for the wicked men cannot judge of those that are lights, no more than a blind man of colours, for they are blind by nature. The world would indeed censure them, when indeed they cannot discern themselves, when contrarily he discerns himself and knows his infirmities and his slidings.
第三，光使我们能够辨别差异。它展示自己，并揭示其他事物。因此，当有光的地方，道就显现出来，拥有道的人能够辨别不同的事物。他判断邪恶的人，并批评他们的邪恶行径。神的儿女高于一切邪恶的人，他们没有被任何人公正地判断；因为邪恶的人无法判断那些有光的人，就像一个色盲无法辨别颜色一样，因为他们天生就是盲目的。世界确实会批评他们，但实际上他们无法辨别自己，相反，他能够辨别自己并了解自己的弱点和过失。

4. Again, Light is a heavenly quality. So is the word of God, holy, pure, transforming godly men to its own likeness, to be heavenly. His bread is from heaven; his affections, desires, thoughts, endeavours are heavenly. His way is upward. He is heavenly-minded; while he is on earth he is in heaven.
再次，光是一种天上的品质。上帝的话也是如此，圣洁、纯净，将虔诚的人转化为自己的样子，使其成为天上的。他的面包来自天堂；他的情感、欲望、思想和努力都是天上的。他的道路是向上的。他心思向天；当他在地上时，他就在天堂。

5. Moreover, Light is a most comfortable thing in darkness, expelling terrors and discomforts. Thus is a Christian that is enlightened by the word. Terrors are in the word, but the word comforts the heart of a Christian. It makes him able to judge of his way and estate; to know he is the Son of God; that all the promises are his; that heaven is his; that he hath God's mark. Contrarily, the wicked have no light at all; for while they live here their life here is as a death, full of discomfort; they having no comfort in anything, save a little glimpse of false joy in the creatures; which when they leave them they are in the more terror,—all their comfort being in this, that they see not that miserable estate before they fall into it and feel it.
此外，光明是黑暗中最舒适的事物，能驱散恐惧和不适。因此，一个被神的话语启迪的基督徒也是如此。话语中有恐惧，但话语安慰了基督徒的心灵。它使他能够判断自己的道路和状况；知道自己是神的儿子；所有的应许都属于他；天堂是他的；他有神的印记。相反，恶人没有任何光明；因为当他们在这里生活时，他们的生活就像是死亡，充满了不适；他们在任何事物中都没有安慰，只有在创造物中有一点虚假的喜悦；当他们离开这些创造物时，他们会感到更加恐惧——他们的所有安慰就在于他们没有看到自己陷入那可怕的境地之前，也没有感受到它。

6. Furthermore, Light makes a thing full of evidence. All the world cannot persuade a man contrary to that they see. Thus the word so discovers to us our estates in grace, and so surely as all the world can never shake the foundation of our faith. 'Though he kills me,' saith Job, 'I will trust in him,' Job 13:15. But for the wicked, their life is full of staggering, full of doubtings; and hence is it that the children of God are counted by God holy, pure, comely, fair and dear, because they live with a resolution. The papists, they will tell us that the word is obscure; let them tell us the light is obscure, for we may as well believe one as the other.
此外，光线使事物充满证据。全世界都无法说服一个人相信他们所看到的相反的事实。因此，圣经向我们揭示了我们在恩典中的地位，就像全世界永远无法动摇我们信仰的基础一样确定。约伯说：“他杀了我，我仍要倚靠他。”（约伯记 13:15）但对于邪恶的人来说，他们的生活充满了摇摆不定，充满了怀疑；因此，上帝将他的儿女称为圣洁、纯洁、美丽和珍贵，因为他们生活得坚定。天主教徒会告诉我们圣经是模糊不清的；让他们告诉我们光线也是模糊不清的，因为我们可以同样相信其中之一。

7. But to proceed: Light is a quality of surest motion. It spreads suddenly. Thus do the children of God. They communicate to others. They shine, spreading forth the grace, first of all to those that are next them, as children and friends, then to such as are further off. Those that have not this nature, that do not desire to do good to others, they are not children of the light; for it is the nature of all good to communicate.
但是继续说：光是最确定的运动的品质。它突然传播开来。神的子民也是如此。他们与他人交流。他们发光，传播恩典，首先是给亲近的人，如子女和朋友，然后是给更远的人。那些没有这种本性，不愿意为他人做好事的人，他们不是光之子；因为所有善良的本质都是传播。

8. Light, we know, hath a secret influence wheresoever it is. Thus also is the grace of God in his children. It is ever operative and working. What light soever they receive from the Sun of righteousness, they diffuse it and spread it to others, like the moon; and therefore he adds further:
光明，我们知道，无论在哪里，都有着秘密的影响力。同样，上帝的恩典也在他的子民中起作用。它始终是有效的并且在运作。无论他们从公义之日的太阳获得怎样的光明，他们都会像月亮一样将其传播给他人；因此，他进一步补充道：

'As lights in the world'
作为世界的光芒

We that are 'lights in this world,' we are, it is true, in a dampish place, yet must we shine, though but dimly. Therefore ministers, let them look both to their doctrine and life, for they are great lights, or at the least should be so, and they will be noted. We know when the sun or moon are eclipsed. We all observe it as a wonder. And thus will it be with such lights as ministers should be. Men continually eye them. If they be eclipsed, it will be wondered at and observed of all. Let therefore not only ministers but others also look to themselves, that they take heed of those things that will eclipse them. We know whence the eclipse in nature of these heavenly bodies do come; from the interposition of dark, gross, earthly bodies. Thus it is with God's children. Their cares, griefs, and studies in this world being ever more carnal than is meet, they eclipse us and make us dark, keeping us from the presence of that light which should enlighten us. But especially, and above the rest, self-love, that blinds us and eclipses all other lights from us.
我们这些“世界之光”，确实身处一个潮湿的地方，但我们必须发光，即使只是微弱的光芒。因此，牧师们应该注意他们的教义和生活，因为他们是伟大的光芒，或者至少应该是如此，他们会被注意到。我们知道太阳或月亮被遮蔽时会发生什么。我们都将其视为奇迹。对于牧师应该成为的这样的光芒，情况也将如此。人们不断地注视着他们。如果他们被遮蔽，这将成为所有人惊讶和观察的对象。因此，不仅牧师，其他人也应该注意自己，要注意那些会遮蔽他们的事物。我们知道这些天体在自然界中的遮蔽来自于黑暗、粗糙、地球性的物体的干涉。对于上帝的子民也是如此。他们在这个世界上的关心、忧虑和学习总是比合适的更加肉体化，它们遮蔽了我们，使我们变得黑暗，使我们无法接触到应该照亮我们的那道光。但尤其是自我爱，它使我们失明，遮蔽了我们所有其他的光芒。

9. Again, Heavenly lights are perpetual. Even as stellæ cadentes, so is it with the wicked man. Though he seems to shine fairly, yet because the causes of this light in him are earthly, no marvel if after the force of them be spent they suddenly vanish. But the godly man's light is of another substance and nature. It is heavenly, and is ever like himself. It may indeed be obscured, but never wholly eclipsed. Either worldly sorrow or joy doth for a time sometimes darken them, and may be so obscured as neither the world, no, nor themselves can discern their estates for their own comfort; yet for all this will they at length recover their former brightness and glory again. Saint Paul, he saith, a Christian life is concealed and hid with Christ in God, Col. 3:3; but yet when he shall appear, then shall we also appear.
再次，天上的光是永恒的。就像流星一样，邪恶的人也是如此。虽然他似乎闪耀明亮，但因为他身上这种光的原因是地上的，所以当这种力量耗尽后，他们会突然消失，这并不奇怪。但虔诚的人的光是另一种物质和性质。它是天上的，永远如他自己一样。它可能被遮蔽，但永远不会完全被遮蔽。世俗的悲伤或喜悦有时会暂时使它们变暗，并且可能被遮蔽得世界和他们自己都无法辨别自己的状态以获得安慰；然而，尽管如此，他们最终还是会恢复他们以前的光辉和荣耀。圣保罗说，基督徒的生活是隐藏在基督里的，但当他显现的时候，我们也会显现。

Use. The use of all this is to try us whether we be lights. Surely if we be, we will have no communion with those that work the works of darkness. So saith Saint John, 1 John 1:5–7. Again, if we be lights we shall wonder at our glorious estate we are in; we shall think all our life before we came into this estate to be dark; yea, though formerly we were civilly disposed. And especially shall we wonder at that which we have in future expectation and hope, reserved to us in heaven. A carnal man wonders still at worldly matters, as stately buildings and the like; a Christian thinks all base in respect of the immense love of God freely set upon him.
使用。所有这一切的使用是为了试验我们是否是光明的。如果我们是光明的，我们肯定不会与那些行恶的人交往。圣约翰如此说，约翰一书 1:5-7。再者，如果我们是光明的，我们会对我们所处的荣耀状态感到惊奇；我们会认为在进入这个状态之前的生活都是黑暗的；是的，即使我们以前是有礼貌的。尤其是，我们会对我们在天堂中所期待和希望的事情感到惊奇。一个肉体的人仍然对世俗的事物感到惊奇，如宏伟的建筑等；一个基督徒认为这些事物在上帝无限的爱面前都是卑微的。

Directions how to attain to be lights
如何成为光明的指引

1. First, If we desire to be lights, communicate thyself with the chiefest light, as the stars are ever in the presence of the sun, and from his light they receive theirs. Be sure thou placest thyself in God's eye continually.
首先，如果我们渴望成为光明，与最主要的光明交流，就像星星始终在太阳的面前，从他的光中获得自己的光明。务必要时刻让自己置身于上帝的眼中。

2. Secondly, Use the means, use the glass of God's word. Thou shalt not only see thy estate therein, but by it thou shalt be transformed into God's image, 2 Cor. 3:18. Other glasses have no such power like this mirror of the gospel. It makes us like God, because it hath the Spirit of God ever accompanying with it, whence it is the word of light. Those therefore that are out of the sunshine of the gospel, no marvel if they be dark. The moon, so far as it is averse from the sun, is ever dark. So is a Christian. So far as he is turned from Christ, so far he is dark. Let thine eyes therefore be ever towards him in the use of the means, the word, prayer, and the sacraments, and such like.
其次，利用手段，利用上帝的话语之镜。你不仅会在其中看到自己的状况，而且通过它你将被转变成上帝的形象，哥林多后书 3:18。其他镜子没有像福音这样的力量。它使我们像上帝一样，因为它有上帝的灵与之同在，所以它是光之话语。因此，那些远离福音之阳光的人，不足为奇他们是黑暗的。月亮，只要它远离太阳，就永远是黑暗的。基督徒也是如此。只要他背离基督，他就是黑暗的。因此，在使用手段、话语、祷告、圣礼等方面，你的眼睛应该始终朝向他。

3. Again, In thy conversation have no correspondency with the world, for what fellowship is there between light and darkness? How foully do they therefore deceive themselves that will be wise. They will be protestant or papist, zealous or profane, according as their company are. God will turn such worldly wisdom into mere folly, who will be ashamed of such when he shall come in his kingdom. It is a comely thing to be Christians with Christians. Light with light augments the light, even as the multitude of stars joined in the heaven make the galaxia.* A company of Christians meeting in one make a glorious light indeed, and such a lustre as will dazzle the eyes of the wicked world. Be stirred up therefore to use good company.
再次，与世俗的交往中不要有任何联系，因为光明与黑暗之间有什么交情呢？那些自以为聪明的人是多么地自欺欺人。他们会根据周围的人而成为新教徒或天主教徒，热心或亵渎。当神降临到他的国度时，他会将这种世俗的智慧变成纯粹的愚蠢，而那些人将为此感到羞愧。与基督徒在一起是一件美好的事情。光与光相辅相成，就像天空中众多的星星汇聚在一起形成银河一样。一群基督徒聚在一起确实会产生一种光辉，这种光辉会使邪恶的世界眼花缭乱。因此，要激励自己与好的人为伍。

4. And follow the example of those that be lights, and the directions thou findest in the word, and thou shalt shine as the sun in the kingdom of God. It is true the wicked they will labour to cover this light with clouds of disgrace and detraction, and thus they reward God for his goodness, but they have their lesson. There is no surer sign of a wicked man than when they endeavour to deprave these lights and to obscure them. And yet this practice is very usual, when they see especially any new light risen up, they deride and scoff at that man or woman; they hate him for his light. Like Cain are they, that hated his brother for his goodness; and herein are not only imitators of Cain, but they shew themselves to be of their father the devil, for his works they do. Well, as we desire not to be of this sort, let us see that we use the means. Go and be where the word of light is, where it shines; for those that live without it live in darkness. Set not thy carnal reason against God's wisdom. He bids thee do this. And as thou desirest the peace of Zion,
4. 跟随那些成为光明的榜样，遵循你在圣经中找到的指引，你将在神的国度里照耀如同太阳。确实，邪恶的人会努力用耻辱和诽谤的云彩遮掩这道光，他们这样对待上帝的恩慈，但他们会得到应有的教训。没有比那些试图败坏这些光明并使其变得模糊的邪恶人更明显的迹象了。然而，这种做法非常常见，特别是当他们看到任何新的光明出现时，他们会嘲笑那个人；他们因为他的光明而憎恨他。他们像该隐一样，因为他的善行而憎恨他的兄弟；他们不仅是该隐的模仿者，而且表明他们是他们父亲魔鬼的子民，因为他们做着他的工作。好吧，既然我们不想成为这样的人，让我们确保我们使用正确的方法。去那里，那里有光明的话语，那里有光明的照耀；因为那些没有光明的人生活在黑暗中。不要用你的肉体理智对抗上帝的智慧。他命令你这样做。如果你渴望锡安的和平，

5. Pray for this light that it may grow more and more unto the perfect day thereof.
为这光祈祷，愿它日渐增长，直至完美的一天。

6. And labour to see the contrary estate of such as are in darkness, where the king of fear ruleth, and where is nothing but terror.
努力去看到那些处在黑暗中的人的相反境况，那里是恐惧之王统治的地方，只有恐怖存在。

7. And entreat God that he would open thy dull eyes, that the glorious light of the gospel may shine therein. So doth the apostle, Eph. 1:18; and thus shalt thou at the length come to shine here in this world, without which thou shalt not shine in the world to come. The light of nature and reason cannot bring thee to the light of glory.
7. 恳求上帝开启你迟钝的眼睛，使福音的荣耀之光能在其中照耀。使徒也是这样做的，以弗所书 1:18；这样你最终将在此世界上发光，否则你将无法在来世发光。自然和理性的光芒无法带你到荣耀的光芒。

8. And when thou art converted, 'strengthen thy brethren,' Luke 22:32; labour to bring others into this marvellous light. 'He that gains a soul shall shine as the stars,' Dan. 12:3. But will some men say, May we converse then or live among wicked men? Yes, verily; for the Holy Spirit saith that we must 'shine in the world.' Christ did not pray that God would take his disciples out of the world, but that he would keep them in the world from evil, John 17:15. But that which is forbidden is familiar conversation and amity with them; otherwise we may live with them so as by example to gain them. And herein the Christian reasoneth contrary to the world; for the world saith, Do this. Why? Because it is the custom, and most men use it. Nay, saith the Christian, we must live so as we ought to endeavour to make others, which are wicked, like ourselves. We must gain others by our good example. We must 'redeem the time, because the days are evil,' Eph. 5:16. Because others are perverse, be thou good. Noah was not as the old world, nor Lot as Sodom. We as they ought to be preachers of righteousness; and if we cannot bring others to the light of the truth, yet to grieve and pity their estates. And as David bewailed, 'Woe is me, that I am constrained to dwell in Mesech,' &c., Ps. 120:5, and yet to comfort ourselves in this, that it will not be always thus with us. The time will come that we shall be freed from them, and we shall have communion with the Trinity and with all the saints. In the mean time shine here; swear not with them; be not dissolute with them, but be constant in going against the stream. Call to mind thy calling, that thou art the son of God. Thou art to be a light to those that are in darkness. Reason not for thy corruptions, but ever against them. I am a Christian; shall I hate him that I profess to follow? I am a son of God; shall company make me perverse? I am a light; shall I cease to shine? No, Lord; while I am here give me grace that I may grow more and more fit for that light and glorious estate that thou hast in keeping for me against that great day of accounts.
当你转变过来的时候，要"坚固你的弟兄"，路加福音 22:32；努力将其他人带入这个奇妙的光中。"那得人心的，必发光如同天上的星星"，但以理书 12:3。但是有人会说，我们可以与恶人交往或生活在一起吗？是的，确实可以；因为圣灵说我们必须"在世上发光"。基督并没有祈求上帝将他的门徒从世界中带走，而是祈求上帝保守他们不受邪恶的侵害，约翰福音 17:15。但是被禁止的是与他们的亲密交往；否则我们可以与他们一起生活，通过榜样来感化他们。在这一点上，基督徒的理念与世界相反；因为世界说，做这个。为什么？因为这是习俗，大多数人都这样做。基督徒却说，我们必须生活得像我们应该努力使其他邪恶的人像我们一样。我们必须以我们的榜样来感化他人。我们必须"赎回时机，因为时日邪恶"，以弗所书 5:16。因为其他人是邪恶的，所以你要善良。挪亚不像旧世界，罗得不像所多玛。我们应该成为公义的传道者；即使我们不能将其他人带到真理的光中，也要为他们的处境感到悲伤和同情。 大卫哀叹道：“我居住在米设，有祸了！”（诗篇 120:5），然而我们要安慰自己，这种情况不会一直持续下去。有一天我们将从中解脱出来，与三位一体和所有圣徒交流。与此同时，在这里发光；不要与他们一起发誓；不要与他们放荡，而要坚定地逆流而行。记住你的呼召，你是上帝的儿子。你要成为那些处在黑暗中的人的光。不要为你的堕落辩解，而要一直反对它们。我是一个基督徒；我会恨我所追随的人吗？我是上帝的儿子；交往会让我变得扭曲吗？我是一束光；我会停止发光吗？不，主啊；当我在这里的时候，赐给我恩典，使我越来越适合你为我保留的那光明和荣耀的地位，直到那个伟大的审判日。

HOLDING FORTH THE WORD OF LIFE
传扬生命之道

Holding forth the word of life. - VERSE 16
传扬生命的话语。- 第 16 节

That which is of light is life, saith John, 1:4: 'The life was the light of men;' and therefore he saith we should be as lights, 'holding forth the word of life.' It is not enough for us to shine to ourselves, but we ought to shine to others in speech and conversation. By 'the word of life' here especially is meant the gospel; for the law is a killing letter. We being in our corrupt estate, the law pronounces us dead as concerning ourselves. Then comes the gospel, that sends us out of ourselves to Christ; and in him it pronounces life to such as come to him; and it describes to us the way that leads to life, and the degrees of life, as redemption, grace, and glory, 2 Tim. 1:10. It again begins this life in us, and works faith in us, whereby we lay hold on life; and therefore it is also called the word of faith. It is called the word of the kingdom; for it offers the kingdom to us. It is also called the word of reconciliation; for that it tells us where it is to be had, and works it in us. It is therefore the word of life; and those that believe it not, are dead in law, for the sentence is already passed upon such. He is already condemned as dead men. He wants sense, motion, and comeliness. For sense, he cannot relish any goodness, either in hearing or seeing it. He is blinded, and he stops his ear at the voice of the charmer; and this makes him wonder how others are affected with any good thing. For motion, he cannot set one step onward to salvation. And for that comeliness, we all by nature are more loathsome than the dead carcase. Abraham could not endure the sight of his own wife when she was dead, though living she was so dear to him, Gen. 23:4. Thus are we by nature altogether rotten and polluted; speech, fine discourse, favour, and all other outward good parts, they can put no comeliness upon us. They are but on us as flowers stuck upon a dead carcase. All men know that it is rotten and stinking, and void of all comeliness notwithstanding them. This then must teach us to regard more this word of life, and to pity them that have it not; and how to judge of such that withhold this word of life from them that live in darkness, as the papists do. Surely there is no cruelty like this cruelty, to starve men's souls. Observe we therefore from hence, he that refuseth God's ordinance he refuseth life. What shall we then think of those private devotions, wherewith many men put off God's ordinance, thinking that they can get as much good in their warm chamber by reading of books, as in the public congregation by hearing God's word taught? These are fools, setting their foolish inventions against God's wisdom, as though they could tell God better means to beget and strengthen faith, than he himself can appoint. Oh, but men will say, it hinders us from our callings; in seven years we lose a year. But dost thou not live by this word? Shalt thou do well to be ashamed of that, and lightly esteem of that word that brings with it life and glory? But why is this word no more esteemed? Surely men deceive themselves with self-conceit. They think themselves good, when they are stark naught; and that they are alive, whenas like to the Laodiceans they are dead in sin and iniquity, Rev. 2:16, seq.
约翰在约翰福音 1:4 中说：“生命就是光。”因此，他说我们应该像光一样，“传扬生命的道。”对我们来说，仅仅照亮自己是不够的，我们还应该在言谈和交往中照亮他人。这里特别指的是福音，因为律法是致死的。我们在堕落的状态下，律法宣告我们在自己身上已经死了。然后福音来了，把我们从自己身上送到基督那里；在基督里，它宣告那些来到他这里的人有生命；它向我们描述了通向生命的道路和生命的层次，如救赎、恩典和荣耀（提摩太后书 1:10）。它再次在我们里面开始这种生命，并在我们里面产生信心，使我们抓住生命；因此，它也被称为信仰的道。它被称为国度的道；因为它向我们提供了国度。它也被称为和解的道；因为它告诉我们在哪里可以得到和解，并在我们里面起作用。因此，它是生命的道；那些不相信它的人，在律法上是死的，因为对这样的人已经宣判了。他们已经被判定为死人。 他渴望感知、运动和美丽。对于感知，他无法欣赏任何善良，无论是听到还是看到。他被蒙蔽了，对于迷惑者的声音他置之不理；这使他惊讶于其他人如何被任何美好的事物所感动。对于运动，他无法向救赎迈出一步。至于美丽，我们所有人天生比死尸更令人讨厌。亚伯拉罕甚至无法忍受自己妻子死后的样子，尽管她活着时对他来说是如此珍贵（创世记 23:4）。因此，我们天生就是腐烂和污染的；言语、精彩的演讲、恩惠和其他外在的优点，都无法使我们变得美丽。它们只是像插在死尸上的花朵一样存在。所有人都知道它是腐烂、发臭且毫无美感，尽管有这些东西。因此，这应该教导我们更加重视生命之道，并怜悯那些没有它的人；以及如何判断那些将这生命之道从生活在黑暗中的人身上拿走的人，就像天主教徒那样。毫无疑问，没有比这更残忍的残忍行为，让人们的灵魂挨饿。因此，从这里我们可以得出结论，拒绝上帝的命令就是拒绝生命。 我们对那些私下祈祷的人应该怎么看呢？他们认为在温暖的房间里读书可以得到与在公众集会中听上帝的话教导一样多的好处，从而推迟了上帝的命令。这些人是愚蠢的，他们把自己愚蠢的发明与上帝的智慧相对立，仿佛他们能比上帝更好地找到产生和加强信仰的方法。哦，但人们会说，这妨碍了我们的职业；七年中我们会损失一年。但你不是靠这个话语生活吗？你难道不应该为此感到羞耻，轻视那带来生命和荣耀的话语吗？但为什么这个话语没有更受重视呢？确实，人们被自负欺骗了。他们认为自己很好，但实际上一无是处；他们认为自己活着，但像老底嘉人一样在罪恶中死去，启示录 2:16，序。

(1.) The reason hereof is, they want the Spirit to convince them. For the Spirit convinces us of death. Where this Spirit is not, none will seek for life; for they know not that they are dead by nature; they believe not God's law that should convince them. No marvel then if they affect not a change.
原因是他们希望圣灵来说服他们。因为圣灵使我们相信死亡。如果没有这个圣灵，没有人会寻求生命；因为他们不知道自己本性上已经死了；他们不相信上帝的律法会说服他们。所以他们不改变也就不足为奇了。

(2.) A second reason is, for that such men as these are carried by sense. They see they want no outward content, and for other things they think God will be merciful; they think God loves them, for that he gives them worldly riches. There is another sort of men, and these are brought to despair; how is it that these, seeing their misery, do not esteem of this word aright, and come to it as to the word of life? I answer, they consider not of this word aright; they think their sins so many as that the word cannot enlighten their darkness. To such I say, they are most fit for this word of life; for Christ bids such come to him as are 'weary and heavy laden' with their sins, and he hath promised release, Mat. 11:28. And he saith he came 'to bind up the broken in heart and the bruised in spirit,' Isa. 61:1; and therefore, let such be encouraged by these and such like gracious invitations and promises to come to the word, and with attention to search into the depth of these promises made to them. But thus much of this, that the word is a word of life. Now we come to the next, that Christians must 'hold forth this word of light or life.' And this is done in speech and action, profession and confession, when they are called thereto. For every Christian is a light that must shine. What use is there of light under a bushel? Many are of contrary judgment. They think it wisdom to be close in their profession; in company of papists, to be popish; of religious, to be religiously disposed. Surely this wisdom is carnal and devilish. What use is there of such light? They are like false lanthorns, which are commonly called thieves' lanthorns. They carry their light to themselves; none is benefited thereby; they are fit for works of darkness. Of such, Christ hath already said, 'He will hereafter be ashamed,' Mark 8:38. Others there are inwardly one thing, outwardly another, contrary to the Christian's duty, which is to hold forth the light that he hath. And this do they, whenas in all passages of their life they are turned into the word, and cast into the mould thereof; then it teaches us to pray, to be patient, to joy, yea, in the midst of afflictions, and to do good even to those that hate us. And if we, according as we are taught, do these things, then do we hold forth this word of life, and it will be an exceeding great comfort to us in life, in death, in all estates. It will assure us that we are transformed into the image of this word, and the holding forth of this word in our lives thus, will cause a far louder report in the ears of God than all the verbal profession we can make.
（2）第二个原因是，因为这样的人是被感官所驱使的。他们看到自己不需要外在的满足，而对其他事物，他们认为上帝会怜悯他们；他们认为上帝爱他们，因为他给了他们世俗的财富。还有一种人，他们被带到绝望之中；为什么这些人看到自己的悲惨境地后，不正确地看待这个话语，并将其视为生命之词呢？我回答说，他们没有正确地考虑这个话语；他们认为自己的罪恶如此之多，以至于这个话语无法照亮他们的黑暗。对于这样的人，我说，他们最适合这个生命之词；因为基督邀请那些因罪恶而“疲倦担重担”的人来到他这里，并承诺给予解脱，马太福音 11:28。他还说他来“医治伤心的人，报告被掳的得释放，被囚的出监牢”，以赛亚书 61:1；因此，让这样的人受到这些和其他类似的恩慈邀请和应许的鼓励，来到这个话语面前，并专心研究这些应许对他们所作的深度解释。但这只是关于这个话语是生命之词的一部分。现在我们来到下一个部分，基督徒必须“传扬这个光明或生命之词”。这是在言语和行动、职业和宣告中完成的，当他们被召唤时。因为每个基督徒都是必须发光的光。灯放在斗底下有什么用呢？很多人持相反的观点。他们认为在宣告中保持保守是明智的；在与天主教徒在一起时，要像天主教徒一样；在与虔诚的人在一起时，要虔诚。确实，这种智慧是属肉体和属魔鬼的。这样的光有什么用呢？他们就像假的灯笼，通常被称为贼灯。他们把自己的光藏起来，没有人从中受益；他们适合在黑暗中行事。关于这样的人，基督已经说过，“他将来会感到羞耻”（马可福音 8:38）。还有一些人内心是一回事，外表是另一回事，与基督徒的职责相悖，基督徒的职责是展示他所拥有的光。当他们在生活的各个环节中都转向上帝的话语，并按照其模式行事时，他们就这样做了；然后，它教导我们祈祷、忍耐、喜乐，甚至在苦难中，善待那些恨我们的人。 如果我们按照所教导的去做这些事情，那么我们就传扬这生命之道，它将成为我们在生活、死亡和各种境况中的极大安慰。它将确保我们已经转化为这道的形象，而我们在生活中传扬这道，将比我们口头上的宣称更能引起上帝的强烈关注。

In temptation, if we find ourselves even at despair, by considering the curse of the law, due to us for our sins, if in this estate we can apply the gospel so to us, as thereby we find comfort out of it, and such as upholds us, surely this is a great sure sign that we are transformed; and by this we hold forth the power of the word, and thereby the light thereof. In the hour of death, when the devil is most busy to shake our faith, we notwithstanding are not daunted, but ground our faith on the word, and can comfortably apply that speech of St Paul, 'There is no condemnation to those that are in Christ.' We hereby do set forth the power, comfort, and truth of the word. Contrarily, those that are impatient in trouble, and puzzled with every temptation, swallowed up with fear, and shew no assurance of faith in them, notwithstanding the great means they have had, these live as though there were no word. Nay, they do in a manner slander the word in their lives, making show as if the word had no power, comfort, or strength at all in it. For our parts, let us not leave till we have digested all the promises and comfortable assurances the gospel doth everywhere lay out to us. Hereby we shall shew ourselves far above all other men, and in all estates we shall be the same, not moved at all. Let us be therefore thankful for this word of life, and joyful in it, and treasure it up against the evil day, setting our minds ever upon it; let it be as a paradise to us, where the tree of life is placed. Christ in the word is as the tree of life. He that tasteth of this tree shall never die. By the 'first Adam' we come to eat of the tree of knowledge of good and evil, by woeful experience, by the which we all died, but by the second Adam we come to eat of the tree of life, by which we live perpetually.
在诱惑中，即使我们陷入绝望，考虑到因我们的罪孽而应受的法律的诅咒，如果在这种状态下我们能够将福音应用于我们自己，从中找到安慰，并支撑我们，那么这无疑是我们已经转变的一个很大的确凿迹象；通过这一点，我们展示了上帝的话语的力量，并由此展示了它的光明。在临终的时刻，当魔鬼最努力地动摇我们的信仰时，我们仍然不畏惧，而是以上帝的话语为根基，可以安慰地应用圣保罗的话：“在基督里的人没有受到定罪。”通过这样做，我们展示了上帝话语的力量、安慰和真实性。相反，那些在困境中不耐烦、被每一种诱惑所困扰、被恐惧所吞噬，并且在他们身上没有展示出信仰的确据，尽管他们有很多机会，他们的生活就好像没有上帝的话语一样。不仅如此，他们在生活中几乎诽谤了上帝的话语，表现得好像上帝的话语根本没有力量、安慰或力量。至于我们，让我们不停地消化福音无处不在地向我们展示的所有应许和安慰的确据。 在此，我们将展示自己远超过其他人，在各种境况下都能保持不动摇。因此，让我们对这生命之言心存感激，并为之欢欣，将其珍藏起来以应对邪恶的日子，时刻将心思放在其中；让它成为我们的乐园，生命之树就在其中。基督在道中就如同生命之树。尝过这树的人永远不会死亡。我们通过“第一亚当”来吃那知善恶树，通过痛苦的经历，我们都死了，但通过“第二亚当”我们来吃生命之树，从而永远活着。

OF THE PROVIDENCE OF GOD.
上帝的恩典。

But I trust in the Lord that I myself also shall come shortly.—PHIL. 2:24.
但我相信主，我自己也会很快来到。-腓立比书 2:24。

IN the former verses the apostle Paul shews his care and love that he bore to the Philippians, in that he would not leave them destitute of a guide and director; and therefore he sends Timothy, whom he commends, to shew his love the more; and for his greater commendations, he shews the wickedness of the contrary sort, that thereby Timothy his sincerity may the better appear; 'others seek their own, but Timothy as a son hath served me.' He lays down the causes of this his sincerity. He first had learned the Scriptures of a child; then he had a gracious grandmother and mother. It is an excellent comfortable thing whenas children can say, 'I am the son of thy servant and thy handmaid,' Ps. 86:16. And a third cause or help was his conversing with him. He drew in the sweet spirit of the blessed apostle. God, he derives† good to men by good society. They are therefore enemies to themselves that regard not good, choice company; for it makes of good excellent, and of those that are not yet good, if they belong to God, it makes them good.
在前面的诗句中，使徒保罗展示了他对腓立比人的关心和爱，他不愿让他们没有向导和指导者；因此，他派遣了提摩太，并对他进行了赞扬，以更加展示他的爱；为了更大程度地赞扬他，他展示了相反类型的邪恶，以此提摩太的真诚更加显现出来；“别人都求自己的事，不求耶稣基督的事。但你们知道提摩太的明证，他兴旺福音与我同劳，待我像儿子待父亲一样。”他阐述了这种真诚的原因。他首先从小就学习了圣经；然后他有一个仁慈的祖母和母亲。当孩子们能够说：“我是你仆人和婢女的儿子”时，这是一件极好的令人安慰的事情，诗篇 86:16。第三个原因或帮助是他与保罗的交往。他吸收了这位蒙福的使徒的甜美灵性。上帝通过良好的交往将善良传递给人们。因此，那些不关心良好、选择的交往的人是对自己的敌人；因为它使善良变得更加优秀，对于那些尚未善良的人来说，如果他们属于上帝，它会使他们变得善良。

In this verse he shews a further degree of his care of the Philippians. There are‡ divers ways to come to the knowledge of men's estate; as first by report; secondly, by messengers; thirdly, by letter. St Paul had used all these; but his care was such as all these would not content him. He must see them himself, which is indeed the surest means and way of all.
在这一节中，他展示了对腓立比人更进一步的关心。了解一个人的情况有很多途径：首先是通过传闻，其次是通过信使，第三是通过信函。保罗使用了所有这些方式，但他的关心是如此之深，以至于这些方式都无法满足他。他必须亲自去看望他们，这实际上是最确切的方式和方法。

In these words, therefore, consider the manner of the delivery of this speech, 'I trust in the Lord.' Then the matter, which contains a purpose of his coming. Then the ground, his trust in God. Here, first of all, mark the language of Canaan; and the heavenly dialect,
因此，请考虑这篇演讲的传递方式：“我信靠主。”然后是内容，包含他来的目的。然后是基础，他对上帝的信任。在这里，首先要注意迦南的语言；以及天上的方言。

1. To express future purposes with a reservation of, and resignation to, God's will and guidance. 'I trust in God,' saith the apostle; for the hearts of men, yea of kings, are in God's hand, to turn and wind them as the rivers of waters, Prov. 21:1. This shews Christ to be God, for he is the object of trust. Observe in the second place,
以对上帝的旨意和引导的保留和顺从来表达未来的目的。使徒说：“我信靠上帝”，因为人的心，甚至国王的心，都在上帝手中，像水流一样转动，箴言 21:1。这表明基督是上帝，因为他是信任的对象。其次要注意的是，

2. God's providence extends to every particular thing. He guides our incomings and our outgoings; he disposes of our journeys; nay, his providence extends to the smallest things, to the sparrows and to the hair of our heads; he governs every particular passage of our lives.
上帝的恩典延伸至每一个细节。他引导我们的进出；他安排我们的旅程；甚至他的恩典延伸至最微小的事物，如麻雀和我们头发的每一根；他统治着我们生活中的每一个细节。

Use 1. This should teach us to set upon our affairs with looking up to heaven for permission, power, and sufferance; and this St James enforces by reproving the contrary. 'Go to,' saith he in his fourth chapter, and ver. 13th, and adds the instruction thereupon; 'for that ye ought to say, if the Lord will, we shall live and do this or that.' Let us therefore in all our affairs be holy, and not bind or limit our holiness only to coming to church; but seeing at all times and in all places we are Christians, and ever in the presence of God, let us place ourselves still in his eye, and do nothing but that we would be willing God shall see; and labour to behold him in every good thing we have, and give him thanks in all the good we enjoy.
使用 1. 这应该教导我们在处理事务时要仰望天堂的许可、力量和容忍；圣雅各伯在他的第四章和第 13 节中强调了这一点，并在此基础上提供了指导：“你们说：‘主若愿意，我们就可以活着，做这事或那事。’”因此，在我们的一切事务中，让我们保持圣洁，不仅仅将圣洁局限于去教堂；因为我们时时刻刻都是基督徒，在上帝的面前，让我们始终将自己置于他的眼中，只做我们愿意上帝看到的事情；努力在我们所拥有的一切美好事物中看到他，并在我们享受的一切美好中感谢他。

Use 2. And secondly, it ought to give us warning, that we ought not to set upon anything, wherein we cannot expect God's guidance: and so consequently cannot trust on him for a blessing upon what we do. For if we do, we must look to meet the Lord standing in our way, as Balaam did, in opposing our lewd and wicked intentions.
使用 2。其次，它应该警告我们，我们不应该去做任何我们无法期望得到上帝指引的事情：因此也无法依靠他来祝福我们所做的事情。因为如果我们这样做，我们必须期待遇到主站在我们的路上，就像巴兰那样，反对我们邪恶和邪恶的意图。

Use 3. And thirdly, it ought to teach us to take nothing but that for which we may give God the thanks and praise; as contrarily many do, who may thank the devil for what they have gotten, and yet make God implicitly the giver of their most unjust exactions.
使用 3。第三，它应该教导我们只接受我们可以感谢上帝并赞美上帝的东西；与此相反，许多人却要感谢魔鬼得到的东西，然而却将上帝暗示为他们最不公正的索取者。

IT WAS NECESSARY
这是必要的

Yet I supposed it necessary to send to you Epaphroditus. - VERSE 25
然而，我认为有必要派遣以巴弗提到你那里。- 第 25 节

Paul thought it not enough to plant the seeds of the word amongst them, but he would be viewing it and watering. 'I purpose shortly to see you,' saith he; but because I am now in prison I cannot come myself, but I purpose presently to send you Epaphroditus, and afterwards Timothy; and this he thought necessary—for well he knew that the residence of the pastor is necessary to the flock of the Lord, in some sort. But to stand upon this doctrine is not my purpose. The next thing I come to is, the commendations of Epaphroditus, which is divers; out of which generally thus much we learn, that it is our duty to give them commendations that are praiseworthy, even to this end that thereby we might raise a good opinion of them, especially of the ministers of the gospel; for hereby is the gospel itself glorified by us. And indeed it is a great sign that the spirit of the devil rests in that man, that doth detract and disparage the good children of God. For it comes hereby that the gospel of God is also blamed, and neglected. For the commendation of the minister is a preparative, and makes way for the word.
保罗认为仅仅在他们中间播种上帝的话语是不够的，他还要亲自观察并浇灌。他说：“我打算很快去见你们”，但因为我现在在监狱里，无法亲自前来，但我打算立即派遣以巴弗提到你们那里，然后再派遣提摩太；他认为这是必要的——因为他深知牧师的居住对主的羊群来说是必要的，在某种程度上。但我不打算详细讨论这个教义。接下来我要谈的是以巴弗提的赞美，其中有很多方面；总的来说，我们从中学到的是，我们有责任赞美那些值得赞扬的人，特别是福音传道人，以此来提高对他们的好评，因为这样我们才能荣耀福音。事实上，那些诋毁和贬低上帝的好儿女的人，正是魔鬼的灵在他们身上停留的明显迹象。因为这样会导致上帝的福音受到责备和忽视。因为对牧师的赞美是为了准备和铺路给上帝的话语。

My brother
我的兄弟

The word in this place signifies one of the same office. As judges call one another 'brother,' so doth St Paul call Epaphroditus 'brother,' in regard of his office and spiritual function; and hereby he shews his love to him; for 'brother' is a name of love and friendship. Secondly, it shews his care of Epaphroditus; for one brother will care for another, unless they be of a Cainish nature. Thirdly, it is a name of equality, for brothers are equal. And hereby the apostle shews his humility, who being an apostle and pillar of the church, descended so low as to call one of inferior rank and calling, 'brother.' He had another spirit before his conversion; he persecutes the church of God. But afterward those that he formerly persecutes are now his 'brethren.' Now he thinks he is a debtor to all, both Jew and Grecian, Rom. 1:14. The proud man thinks all are debtors to him, that all do owe him respect and reverence; and indeed it is the spirit of the devil that 'lifteth up.' Antichrist is his eldest son indeed, who lifteth himself up against, and above all that is called God. Contrarily Christ humbles himself to the death to call us brothers. Shall we then disdain to live together in terms of equality and love? Is there not infinite difference between Christ and us? Was there not in him such a glory as passeth our apprehension? and what had we, or what have we, that we should lift ourselves up after this fashion? If we will strive to be above and outgo others, let it be in humility. Go each before others, in giving honour to others above ourselves. Observe, therefore, grace takes advantage of all bonds to increase love; bonds of office as well as of nature. Men of the same profession emulate and envy one another. Thus it is naturally, but let religion teach us better, and take away this natural poison from us.
这个地方的词意味着同一职位的人。正如法官互相称呼为“兄弟”，保罗称呼以巴弗提弗为“兄弟”，是因为他的职位和属灵职能；这样他显示了对他的爱；因为“兄弟”是爱和友谊的称呼。其次，这显示了他对以巴弗提弗的关心；因为兄弟会关心彼此，除非他们有该隐的本性。第三，这是一个平等的称呼，因为兄弟是平等的。使徒通过这个称呼显示了他的谦卑，他作为教会的使徒和柱石，竟然如此低声下气地称呼一个地位和职业较低的人为“兄弟”。他在归信之前有另一个心灵；他迫害上帝的教会。但后来，他曾迫害的人现在成了他的“兄弟”。现在他认为自己对所有人都有债务，无论是犹太人还是希腊人，罗马书 1:14。骄傲的人认为所有人都欠他的，所有人都应该尊敬他；事实上，这是魔鬼的精神，是那个“高举自己”的精神。反之，基督卑微地自甘卑贱，甚至死亡，来称呼我们为兄弟。 我们难道应该以平等和爱的方式共同生活吗？基督与我们之间不是有无限的差异吗？他不是有一种超越我们理解的荣耀吗？我们有什么，或者说我们有什么，可以让我们如此自高自大？如果我们要努力超越他人，那就让我们以谦卑为荣。在尊重他人之前，让我们先行一步。因此，要注意，恩典利用一切纽带来增加爱；无论是职务的纽带还是天性的纽带。同行业的人互相竞争和嫉妒。这是自然的，但让宗教教导我们更好，并从我们身上消除这种自然的毒素。

Fellow-labourer
同工

The apostle commends him yet further. He calls Epaphroditus his 'fellow labourer,' in regard of the pains he endured; and 'fellow soldier,' in regard of the perils and dangers he jointly did undergo with the apostle. The doctrine that hence arises is, that ministers are fellow-labourers. They are not, or should not be, fellow-loiterers, as many are. No. The Scriptures compares them to the most painful and laborious professions; to husbandmen, whose labour is circular, every year renewing as the year doth renew. Such is the ministers' labour, converting and strengthening others. It is a great labour to break the shell of the word; to lay open the right interpretation thereof; to divide it aright; to convert a soul; to preserve it from the devil. It is as the peril of women in travail; 'My little children, of whom I travail in birth till Christ be formed in you,' saith Paul our apostle in Gal. 4:19. Idle people are therefore unjust esteemers and judgers of the pains of ministers, they knowing it is out of their proper element.
使徒进一步称赞他。他称呼以巴弗提为他的“同工”，因为他所忍受的辛劳；并称他为“战友”，因为他与使徒一起经历了危险和困难。由此产生的教义是，牧师是同工。他们不应该是懒散的同伴，就像许多人一样。不。圣经将他们比作最辛苦和劳累的职业；像农夫一样，他们的劳动是循环的，每年都会像年份一样更新。牧师的劳动就是这样，转化和加强他人。打破圣经的外壳，揭示其正确的解释，正确地分割它，转化一个灵魂，保护它免受魔鬼的侵害，这是一项伟大的劳动。就像妇女分娩的危险一样；我们的使徒保罗在加拉太书 4:19 中说：“我的小子们，我为你们再度经历分娩之苦，直到基督在你们中间形成。”因此，懒散的人对牧师的辛劳不公正地评估和判断，他们知道这不是他们适合的领域。

Use. If ministers then be labourers, you to whom we preach are God's orchard; you must submit yourselves to be wrought on. If we be builders, you must be lively stones of this building. You must suffer yourselves to be squared, and cut, and made fit for this building while you are here. At the building and finishing of the material temple there was no noise of hammers, or such instruments; all were fitted in the mountain. Thus* must we expect to be fitted here while we live; for in that beautiful temple in heaven, there is no fashioning or fitting, either by crosses to hammer us, or by any other means. We must here be conformable to his death, that we may also be conformed to the similitude of his resurrection hereafter. If ministers be husbandmen, you must be 'ground,' and such as may bring forth fruit to perfection, else all our labour and pains that we take with you will be to no other end than to make you to be near cursing, Heb. 6:7. And know, it is not sufficient that you bring not forth evil fruit; but every tree that bringeth not forth good fruit, must be hewed down and cast into the fire, Mat. 3:10. Remember Christ cursed the fig-tree for unfruitfulness; and with what curse? Even unfruitfulness. Thus will God do with us. If he finds us unfruitful, he will take away his Spirit, and we shall be unfruitful still; and this† by woeful experience we see daily, with many that come indeed within the sound of the word every day, but mend not one jot; nay, they become every day worse. May not God complain, as he did of Judah in the parable of the vineyard, Isa. 5:5, that he hath hedged us and fenced us about with government, and authority, and good laws, and hath taken out of us the stones and thorns of popery, and profaneness; and yet we bring forth wild grapes. And might he not break down the wall; and that justly, and suffer us to be devoured. Surely yes; and yet must needs we acknowledge him to be just. But it follows, the apostle calls Epaphroditus here his,
使用。如果牧师们是劳动者，那么我们向你们传道的人就是上帝的果园；你们必须顺服被塑造。如果我们是建筑师，你们必须成为这座建筑的活石头。你们必须容许自己被切割、修整，以适应这座建筑。在建造和完成物质的圣殿时，没有锤子或其他工具的噪音；一切都在山上完成。在我们活着的时候，我们必须期待在这里被塑造；因为在天堂那座美丽的殿堂里，没有通过十字架或其他方式来塑造或适应我们。我们必须在这里与他的死相一致，这样我们将来也可以与他的复活相似。如果牧师们是农夫，你们必须成为“土地”，并且能够结出完美的果实，否则我们对你们所付出的努力和辛苦将只会使你们接近咒诅，希伯来书 6:7。要知道，仅仅不结恶果是不够的；但是凡是不结好果子的树，必然被砍倒，扔进火里，马太福音 3:10。 记住基督因无果而咒诅了无花果树；用了什么样的咒诅呢？就是无果。上帝也会这样对待我们。如果他发现我们无果，他会带走他的圣灵，我们仍然会无果；这是我们每天都在痛苦的经历中看到的，许多人确实每天都听到上帝的话语，但却一点也不改变；相反，他们每天都变得更糟。上帝是否可以像他在葡萄园的比喻中对犹大所做的那样抱怨我们，以赛亚书 5:5，他用政府、权威和良好的法律来保护我们，他从我们中间除去了天主教和亵渎的石头和荆棘，然而我们却结出了野葡萄。他难道不可以拆毁这堵墙吗？这是公正的，让我们被吞噬。当然可以；然而我们必须承认他是公正的。但是，使徒在这里称呼以巴弗提为他的人，

Fellow-labourer. It is observable here, concerning God's goodness, that he suffers not his faithful labourers to be alone. Christ sends them out by 'two and two,' before his face, Mark 6:7; and this he doth that they might be a mutual aid, strengthening and comforting one another. Thus did Christ in old time, and thus he doth also in later times. He sent Augustine and Jerome, Luther and Melancthon; where, by the way also, observe God's wisdom in sending men of diversity of gifts: Jerome, severe and powerful; Augustine, meek and gentle; Luther, hot and fiery; Melancthon, of a soft and mild spirit; one to temper the other's over forwardness, and thereby to prevail with some that liked not of the strictness of the other. And by this means God sent teachers suitable to the natures and fitting the several humours of men, among whom some desire to hear the 'sons of consolation,' others the 'sons of thunder.'
同工。关于上帝的恩慈，我们可以观察到他不让他忠诚的劳动者孤单。耶稣派他们两个人一组，在他面前出去，马可福音 6:7；他这样做是为了彼此互助，互相加强和安慰。基督在古时候就是这样做的，现在也是如此。他派遣奥古斯丁和耶罗姆，路德和梅兰克顿；在这里，还要注意上帝的智慧，他派遣了具有不同恩赐的人：耶罗姆严厉而有力；奥古斯丁温和而温柔；路德热情而火爆；梅兰克顿温和而温柔；一个人来调和另一个人过于急躁的性格，从而说服一些不喜欢另一个人严格要求的人。通过这种方式，上帝派遣了适合人性和适应不同人的性情的教师，其中一些人渴望听到“安慰之子”，其他人渴望听到“雷霆之子”。

Fellow-soldier
战友

Every man's life is a warfare, but most of all and above all, the minister is continually in war and strife. They are soldiers, leaders; they carry the standard, but they of all others are in the most danger, they stand in the brunt of the battle. The reason hereof is: the devil, having malice against the whole church in general, specially aimeth at them that pull men out of his service into the church, even as beasts do rage against such as take their young away from them. It is the minister that treads on the serpent's head: no marvel, then, if the devil endeavoureth to bite them by the heel. Thus dealt he with Christ, when he first set upon his office of mediator; and thus did he with Moses and Paul, in the main plots contrived against them. Such as those are great eyesores to him, and this is it that makes them soldiers and captains. But how? I answer, even as Paul, 1 Cor. 10:4. So the ministers do fight against the strongholds of corruption within us, against natural reason, corrupt affections, proud conceits; they fight against these imaginations, and in them, against the devil himself, who doth* use these instruments to bring his purposes to pass. In ministers, therefore, it is required principally knowledge in the stratagems of the devil, in especial manner in those amongst whom they should converse; by observing the corruptions of the times, places, and the corrupt customs, and also the general corruptions of callings. He, therefore, that would be a good soldier, had need be continually resident in his charge; for the devil having gotten hold once, he seeks to sing them asleep with 'Soul, thou hast much goods,' &c., Luke 12:19. This is dangerous. The minister had need look to it; for men do soothe themselves up in pleasure, thinking that religion may well stand with the love of the world. The watchman must tell them plainly, 'You cannot serve God and mammon.' If these false conceits, this false divinity that is in us, were once removed, we should easily resist the devil. Our enemies are within us, and therefore what saith Christ? 'The prince of this world cometh, and hath found nothing in me,' John 14:30, and therefore he got nothing. 'Be not deceived,' saith St Paul; thereby shewing that their offence did arise of a false conceit and an error in judgment. If then the ministers be soldiers under Jesus Christ our general,
每个人的生活都是一场战争，但最重要的是，牧师们不断地处于战争和冲突之中。他们是士兵，领导者；他们扛起了旗帜，但他们中的其他人面临着最大的危险，他们站在战斗的最前线。原因是：魔鬼对整个教会怀有恶意，特别是对那些将人们从他的服务中拉到教会的人，他们愤怒地对待他们，就像野兽对待那些带走它们幼崽的人一样。牧师踩在蛇的头上：所以，如果魔鬼试图咬他们的脚跟，那也就不足为奇了。他在基督开始担任调解者职务时就这样对待了基督，也这样对待了摩西和保罗，在针对他们的主要阴谋中。对他来说，这些人是大眼中的刺，这就是使他们成为士兵和队长的原因。但是如何呢？我回答，就像保罗在哥林多前书 10:4 中所说的那样。所以，牧师们与我们内心的腐败堡垒作战，与自然理性、腐败的情感、傲慢的想法作战；他们与这些幻想作战，并且在其中与魔鬼本身作战，魔鬼利用这些工具来实现他的目的。 因此，在牧师中，首先需要了解魔鬼的计谋，特别是与他们交往的人中的计谋；通过观察时代、地点和腐败的习俗，以及职业的普遍腐败。因此，想要成为一名好战士，就需要不断地居住在自己的职责范围内；因为魔鬼一旦抓住了机会，就会试图用“灵魂啊，你有许多财物”之类的话来唤醒他们，路加福音 12:19。这是危险的。牧师需要注意这一点；因为人们在享受快乐时会安慰自己，认为宗教可以与世俗的爱并存。守望者必须明确告诉他们，“你们不能事奉神和玛门。”如果我们一旦摒弃了这些错误的观念，这种错误的神学，我们就能轻易地抵抗魔鬼。我们的敌人在我们内部，所以基督说什么呢？“这世界的王来了，却无可取我什么。”约翰福音 14:30，所以他什么也得不到。“不要被迷惑，”圣保罗说；从而表明他们的过错是由于错误的观念和判断错误。如果部长们是耶稣基督我们的将军下的士兵，

Use 1. Then all by nature are in an opposite kingdom. We have natural lusts in us against every commandment, and there is no act of faith in us, but we have false conclusions in us to fight against them. We are by nature not only void of all goodness, but we have a nature opposite to all goodness.
然后，所有人都处于一个相反的王国中。我们内心存在着对每条诫命的自然欲望，我们内心没有信仰的行为，而是有错误的结论与之对抗。我们不仅天生缺乏一切善良，而且我们的本性与一切善良相反。

Use 2. The second use is for instruction. If we would be brought and redeemed out of this estate, let us not hold forth against the ministry of the gospel. Some will have such carnal conceits, that do what we can, they will not see; they are wilfully blind. Such as these are by the ministry of the gospel hastened to hell. Their course is made more swift, their fall more desperate. Let it not be with us so; but let us come with yielding hearts to the word, not resisting the Spirit. God will not always strive with us, but will give us up to our own courses, to live and die under the dominion of the devil, and so will glorify himself in our confusion. For the word is as the man on the white horse which is spoken of in the Revelation, it goes forth conquering, it condemns men already, Rev. 19:11. It is like Jonathan's bow, it never returns empty from the blood of the slain,* 2 Sam. 1:22. Christ he continues to preach to us here by his Spirit, as he did to those in the time of Noah, 1 Pet. 3:19. If we will not hear, we shall into prison, as they are now without redemption, for blood shall be upon our own heads.
用途 2：第二个用途是用于教导。如果我们要从这种状态中被带出并赎回，就不要反对福音事工。有些人有如此肉体的想法，无论我们做什么，他们都看不见；他们是故意的盲目。这样的人通过福音事工被加速走向地狱。他们的行程变得更快，他们的堕落更绝望。我们不要这样，而是要带着顺服的心来听道，不要抗拒圣灵。上帝不会永远与我们争辩，而是会让我们按照自己的方式生活和死亡，在魔鬼的统治下生活，并在我们的困惑中荣耀自己。因为道就像启示录中所说的那匹白马上的人，它出去征服，已经定罪了人，启示录 19:11。它就像约拿单的弓，从杀戮者的血中永不空手而归，撒母耳记下 1:22。基督通过他的圣灵继续在这里向我们传道，就像他在挪亚时代向那些人传道一样，彼得前书 3:19。如果我们不听，我们将进入监狱，就像他们现在无法赎回一样，因为血将落在我们自己的头上。

Use 3. In the third place, if ministers be soldiers for us, let us help them by our prayers. 'Curse Meroz,' saith the angel of the Lord. Why? 'Because they came not to help the Lord,' Judges 5:23. If those are cursed with a bitter curse, that came not to help them that fight for the Lord, what curse remaineth to them that fight against them, and deprave them that fight for the Lord?
使用 3. 第三，如果牧师们为我们而战，让我们通过祈祷来帮助他们。耶和华的使者说：“诅咒米罗斯，因他们不来帮助耶和华。”（士师记 5:23）如果那些不来帮助为耶和华而战的人被诅咒，那么那些与他们作战、诋毁为耶和华而战的人的人将会受到什么样的诅咒呢？

Use 4. Lastly, Seeing we are here in a working estate, nay, in a warring estate, it should make us more willing, nay, to desire, to be dissolved, and to be with Christ, where all assaults and trials shall cease, all tears shall be wiped away. And therefore, if we see afflictions, be not terrified, for God will give thee strength here and hereafter. Thou shalt be recompensed in the resurrection of the just.
最后，既然我们在一个工作的环境中，不，一个战斗的环境中，这应该使我们更愿意，不，更渴望解脱，与基督同在，那里所有的攻击和试炼都将停止，所有的眼泪都将被擦去。因此，如果我们看到苦难，不要害怕，因为上帝将在此时和来世给你力量。你将在义人复活中得到赔偿。

But your messenger, and he that ministered to my wants
但是你的使者，以及满足我的需求的人

The word in the original that is translated 'messenger,' signifieth an apostle,† and it may be taken, either for a messenger sent by them to the apostle Paul, or for a messenger sent by the apostle Paul to them. However, it is an honourable office to be an ambassador to the church of God, or to be a messenger from the church of God; and therefore the Philippians sent him that was most dear to them to the apostle Paul, out of the love they bare to him; and Paul again would not keep him long from them, because he loved them. It is a happy contention, when men contend who shall express most love and affection toward each other. This Epaphroditus brought refreshing to the apostle, being then in durance, from the Philippians. Whence observe,
在原文中被翻译为“使者”的词，意味着使徒，它可以被理解为他们派去保罗的使者，或者保罗派去他们的使者。然而，成为上帝教会的大使或者来自上帝教会的使者是一项荣耀的职责；因此，腓立比人出于对他的爱，派遣了他们最亲爱的人去见保罗；而保罗也不愿让他们久等，因为他爱他们。当人们争相表达彼此之间最多的爱和情感时，这是一场幸福的争斗。这位以巴弗提带给保罗在囚期间的腓立比人的慰藉。由此可见，

Doct. 1. That the child of God is subject to wants here whiles he lives. Thus it is with them at all times. Thus is it with us. Sometimes we want this thing, sometimes that; but [he] gives them what they most want. Thus was it with Christ. He wants water, and was constrained to beg it of a poor silly woman, John 4:7, seq. And if it was thus with Christ, we must not look for better. And therefore, let us be comforted against it; for, as it followeth in the next place,
医生 1. 上帝的子民在此生活中是有需求的。他们始终如此。我们也是如此。有时我们需要这个，有时需要那个；但是[他]会给予他们最需要的。基督也是如此。他渴望水，被迫向一个可怜的愚蠢的妇人乞求，约翰福音 4:7 等。如果基督是这样的，我们就不要期望更好。因此，让我们对此感到安慰；因为，正如接下来所说的，

Doct. 2. The children of God shall be satisfied. Rather than Elias shall perish for hunger, the ravens shall feed him, 1 Kings 17:4.*. If rich Dives will not have mercy on such, the brutish dogs shall, Luke 16:21. For Paul, God provides one Epaphroditus, or Onesiphorus, 2 Tim. 1:16–18. In Acts 16:25, Paul's trials were many; but see, those places which of themselves were places of horror become† so comfortable as in them he sings psalms; and those persons that were his tormentors, become his great friends and comforters in his adversities. So that assuredly, one way or other, God will provide for his children, especially for his ministers. And therefore Christ bids his apostles, that when they went to preach, they should not carry anything with them; for well he knew that those that were converted would not suffer them to lack anything that was necessary. It must encourage us to our work. God, he will give us wages, even for the performance of our ordinary duties of our callings, if we do them in obedience to his laws. And indeed, if we could live by faith as we should, we would not care for anything, for God hath promised liberally, and if we could believe, he would not be less than his word, who doth suffer his children to want some few outward things, but it is for their good. And to such God ever gives patience to suffer, and to expect and wait the time of God's visitation.
医生 2. 上帝的儿女将得到满足。以利亚不会因饥饿而死，乌鸦会喂养他，列王记上 17:4。如果富有的底比斯不肯怜悯这样的人，愚蠢的狗会怜悯他，路加福音 16:21。对于保罗来说，上帝提供了一个以巴弗提、或者阿尼色弗，提摩太后书 1:16-18。在使徒行传 16:25 中，保罗经历了许多试炼；但看，那些本来是可怕之地的地方变得如此舒适，他在其中唱诗；那些曾经折磨他的人，在他的逆境中成为他的好朋友和安慰者。所以可以肯定，上帝会为他的儿女提供，尤其是为他的仆人提供。因此，基督吩咐他的使徒们，当他们去传道时，不要带任何东西；因为他很清楚，那些被转化的人不会让他们缺少任何必需品。这应该鼓励我们去做我们的工作。上帝会给我们工资，即使是履行我们日常职责，只要我们顺从他的法律。 如果我们能按照应有的信仰生活，我们将不会在乎任何事情，因为上帝慷慨地应许了我们，如果我们能相信，他必定不会辜负他的话，他容许他的子民在某些外在事物上有所匮乏，但这是为了他们的利益。上帝会赐予这样的人忍耐力去忍受，并期待和等待上帝的眷顾时刻。

HE LONGED AFTER YOU ALL
他渴望着你们所有人

For he longed after you all. - VERSE 26

Epaphroditus, he longed after all the Philippians; yea, there was none but he had a regard of; yea, of the meanest, whom he knew to be as dear in Christ's acceptation as the greatest. For the soul and salvation of the meanest cost him as dear as the salvation of the greatest. Again, the weakest are soonest discontented and most subject thereunto, who therefore ordinarily are soonest brought to complain. It is a ground therefore for the ministers so to behave themselves, that they also have a respect unto all the meanest even as the greatest.
以巴弗提，他渴望着所有的腓立比人；是的，除了他以外，没有人被他关注；是的，他知道最卑微的人在基督的接纳中和最伟大的人一样珍贵。因为最卑微的人的灵魂和救赎对他来说和最伟大的人的救赎一样珍贵。再者，最弱小的人最容易不满，并且最容易受到影响，因此通常最容易抱怨。因此，牧师们应该以这样的方式行事，即他们对所有最卑微的人都像对待最伟大的人一样尊重。

And was full of heaviness
并且充满了沉重

It grieved Epaphroditus to think that they mourned for his sickness. Grief returns by reflection on the party loved. Observe then the wicked nature of men that make music in the sorrow of others. Surely they have a poisonous heart within them; and it ought to reprove those that regard not to grieve those by whom they were brought into the world. Surely if such had the principles of nature within them, such a slavish condition of serving their own unbridled lusts could never settle on them.
埃帕弗洛狄托思考到他们为他的病而悲伤，他感到悲痛。悲伤通过对所爱之人的反思而回归。观察那些在他人悲伤中奏响音乐的人的邪恶本质。毫无疑问，他们内心深处有着有毒的心灵；这应该是对那些不关心使他们来到这个世界的人感到悲伤的人的谴责。毫无疑问，如果这样的人内心有着自然的原则，那么这种为自己无法控制的欲望服务的奴隶般的状态永远不会降临到他们身上。

Because that ye had heard that he had been sick. For indeed he was sick, &c.
因为你们听说他生病了。实际上，他确实生病了，等等。

Observe here how one wave follows another. After Epaphroditus had endured a long and dangerous voyage, he meets with a long and dangerous sickness. It is the nature of us. Let us not dream of any immunity. God's children are subject to sicknesses while they live. Daily experience proves it; for they have bodies that have the seeds of sickness in them. Their heaven is not here; for they are not clean from corruption, which bringeth death and sickness, by which also God intends good to the body. For if such recover, their bodies are purged from many bad humours; if they do not recover it, God by little and little unties the marriage knot between the soul and the body, and so death comes more easy. And thus also grace is strengthened in the soul; as the outward man is weakened, so is the inward man renewed, 2 Cor. 4:16. For by sickness we are put in mind to make even our accounts with God, and by it he also makes pleasures of the world to be bitter unto us, that we may the more willingly part with them; even as nurses use to anoint the pap with some bitter thing to make the child refuse the pap. Observe in the second place, that God often suffers his children to come to extremities, yea, even to death itself, and into desperate estates. Thus did he suffer Hezekiah, Job, Jonas, David, Daniel, and the 'three children' to run into the jaws of death. Thus suffered he also his disciples to be overwhelmed with water ere he would seem to take notice of it.* Nay, thus suffered he his only Son Christ upon the cross while he said, 'My God, my God, why hast thou forsaken me?' and by this means it comes to pass that when all natural and ordinary means fail them, their trust is not placed on the means, but on some more durable and constant help, upon God's own good will and power. For else our nature is such as soon we should idolise the means, and set them in the place of God, if means should continually recover us. And this offence was Asa† guilty of in his sickness; he trusted not the Lord, but physicians. God is jealous of our affections. And hence lest Paul should be lifted up, he gave him over to some base temptation, which he calls 'the messenger of Satan.' In the second place, God suffers his children to fall into extremities, to the end that we having experience of God's helping hand in them, we might come to rely more confidently on him in all adversities. He suffers us to receive the sentence of death in us, to the end that we should not trust in ourselves, but in God, 2 Cor. 1:9. For God is never nearer than in extremities. His power is seen in man's weakness. In the third place, God suffers us to fall into extremities that he might try what is in us, and that he might exercise the graces in us. And commonly it is seen, those that rely upon means in such extremities make themselves executioners of themselves. Thus did Saul, Ahithophel, and Judas; for while they trust on the means, they failing them, what marvel if they seeing no remedy run into despair, whenas God's children go to their own Father, exercising their faith, hope, prayers, and all Christian graces and duties. And therefore afflictions are called trials, because they try our graces. For if it were not for them, we should not know what faith, patience, hope, or grace were. Fourthly, hence it comes that the communion between God and us might be more sincere; for whenas nothing is between God and us to rely on, then do we come more sensibly and experimentally to taste, see, and feel God more to our comfort; for where ordinary helps fail, God's help begins.
观察这里一波接一波的情况。埃帕弗洛狄托斯经历了一次漫长而危险的航行后，遭遇了一场漫长而危险的疾病。这是我们的本性。让我们不要梦想有任何免疫力。上帝的子民在生活中会受到疾病的困扰。日常经验证明了这一点；因为他们有着潜藏疾病的身体。他们的天堂不在这里；因为他们没有摆脱腐败，腐败带来死亡和疾病，上帝也通过这些对身体施行善意。因为如果这样康复，他们的身体会被净化许多不良体液；如果他们没有康复，上帝会逐渐解开灵魂和身体之间的婚姻纽带，这样死亡就会更容易来临。这样也加强了灵魂中的恩典；正如外在的人变得虚弱，内在的人得以更新，哥林多后书 4:16。因为通过疾病，我们被提醒要与上帝做好准备，而上帝也通过疾病使我们对世界的享乐变得苦涩，以便我们更愿意放弃它们；就像保姆用一些苦涩的东西涂抹奶嘴，使孩子拒绝奶嘴一样。 请注意，上帝常常让他的子民陷入极端困境，甚至走向死亡，陷入绝望的境地。就像他让希西家、约伯、约拿、大卫、但以理和那三个少年走向死亡一样。他也让他的门徒在被水淹没之前，似乎对此毫不在意。甚至他也让他的独生子耶稣在十字架上说：“我的神，我的神，你为什么离弃我？”通过这种方式，当所有自然和常规的手段都无法帮助他们时，他们的信任不是放在手段上，而是放在更持久和坚定的帮助上，即上帝自己的善意和能力。否则，我们的本性很容易崇拜手段，把它们放在上帝的位置上，如果手段能够不断地拯救我们的话。亚撒在生病时就犯了这个错误，他不信靠上帝，而是信靠医生。上帝对我们的感情是嫉妒的。因此，为了防止保罗骄傲自大，他让他陷入了一些卑劣的试探，他称之为“撒但的使者”。其次，上帝容许他的子民陷入困境，目的是让我们在其中经历到上帝的援助，从而在所有逆境中更加坚定地依靠他。他容许我们在自己身上经历死亡的判决，目的是让我们不再依靠自己，而是依靠上帝（哥林多后书 1:9）。因为上帝在困境中从未离我们远。他的力量在人的软弱中显现。第三，上帝容许我们陷入困境是为了考验我们内心的品质，并锻炼我们的恩典。通常情况下，我们看到那些在困境中依赖手段的人最终成为了自己的刽子手。扫罗、亚希多弗和犹大就是如此；当他们依赖手段失败时，难怪他们看不到解决办法而陷入绝望，而上帝的子民则去找他们的天父，行使他们的信仰、希望、祈祷和所有基督徒的恩典和责任。因此，苦难被称为试炼，因为它们考验我们的恩典。如果没有苦难，我们将不会知道什么是信仰、忍耐、希望或恩典。 因此，这使得上帝与我们之间的交流更加真诚；因为当上帝与我们之间没有任何依靠时，我们更能真切地品尝、看到和感受到上帝，给予我们安慰；因为在普通的帮助无法奏效时，上帝的帮助开始了。

The use of all this is, That we should not be dismayed, though we be in the most forlorn estate; for in extremity God is most near us, and then shall our graces be strengthened, and we shall have experience of God's favour strengthening us. And in the second place, when thou seest any in great afflictions, pronounce not thy sentence rashly on him, for even then he may be nearest God: Ps. 41:1, 'Blessed,' saith the prophet, 'is he that considereth the poor aright: the Lord will deliver him in the time of trouble.' The papists, indeed, are unmerciful in this kind. See what he is by his diseases and sicknesses, say they of Calvin, who, as Beza writes of him, was much afflicted that way (a). But see even in Epaphroditus, of whom Paul said none was minded like to him, yet he in a good cause was afflicted, and came to great extremities. Seeing then we cannot avoid sickness nor death, but we must all come to it, let us consider briefly how to fit ourselves for it beforehand, that it comes not suddenly, and takes us before we are aware thereof. And herein let us consider what we are to do before sickness, and what in sickness.
这一切的用途是，即使我们处于最无助的状态，也不应感到沮丧；因为在极端困境中，上帝离我们最近，我们的恩典将得到加强，我们将经历上帝的恩惠加强我们。其次，当你看到有人遭受巨大的苦难时，不要轻率地对他下判断，因为即使在那时，他也可能离上帝最近：诗篇 41:1，“顾念贫穷人的，他必得救，遭难的日子，耶和华必保全他。”天主教徒在这方面确实是无情的。他们说加尔文患病，看看他的疾病和病痛，贝扎如此写道（a）。但是看看以巴弗洛底德，保罗说没有人像他那样关心别人，然而他在正义的事上受苦，陷入了极度困境。既然我们无法避免疾病和死亡，我们都必须面对它，让我们简要考虑如何提前为此做好准备，以免它突然来临，让我们毫无准备地被夺走。在这方面，让我们考虑一下在疾病前和疾病中应该做些什么。

(1.) Before sickness labour to make God thy friend, who is Lord of life and death. Is there any hope that a prisoner which abuses the judge continually till he be on the ladder shall have pardon? How can he imagine that a man that all his lifetime followed his own wilful courses of sin, and persecuted, by scandalising and slandering good men; that continually blasphemed God and abused him in his word; how can this man think to command comfort in sickness? How can he think God will be pleased with him? No. All such repentance in sickness may justly be suspected to be hypocritical, that it is made rather for fear of punishment than loathing of sin; and therefore God often leaves such men to despair, and that justly. See what he saith, Prov. 1:25, 'Because I have called, and ye refused; I have stretched out my hand, and no man regarded; I will laugh at your calamity, and mock when your fear cometh,' and so forth to the end of the chapter. It is just with God, seeing when he called you would not answer, that when you call he should not answer. Be wise therefore to foresee the time to come.
（1）在生病之前，努力使上帝成为你的朋友，他是生死的主宰。一个囚犯如果不断辱骂法官，直到站在绞刑架上，他能指望得到赦免吗？他怎么能想象一个终生追随自己任性的罪恶行径，通过诽谤和诋毁善良人士来迫害他人的人，一个不断亵渎上帝并滥用他的话语的人，他怎么能指望在生病时得到安慰呢？他怎么能想象上帝会喜悦他呢？不。这样的病中悔改很可能是虚伪的，更多是出于对惩罚的恐惧而不是对罪恶的厌恶；因此，上帝经常让这样的人绝望，这是公正的。看看他在箴言 1:25 中所说的：“你们不肯听从，我就嗤笑你们的灾难，讥诮降临的时候，我必嘲笑你们。”等等，直到本章结束。上帝是公正的，因为当他呼唤你时，你不肯回应，所以当你呼唤他时，他也不会回应。因此，要明智地预见未来的时机。

(2.) In the second place, if thou wilt be sick to thy comfort, disease not thy soul beforehand. Those that will avoid sickness, they will abstain from such meats and other things as may increase their malady. Let it be thus in our soul sickness; find what thou art sick of, and take heed of hunting after such temptations and occasions as may inflame thy soul. Those that are profane swearers and loose livers they think they shall never hear of their wickedness; they think it will be forgotten and borne withal, whenas, even while they are thus wretched, they distemper both their souls and their own bodies also. Thus do they eat their own bane. Take away the strength and power of sickness. Take heed of sin beforehand. For it is the sin that thou now committest that breeds sickness. And he that tempts thee now to sin, when sickness comes will tempt thee to despair of pardon.
其次，如果你想要舒适地生病，不要在事先伤害你的灵魂。那些想要避免疾病的人，会戒除那些可能加重病情的食物和其他东西。在我们的灵魂疾病中也应如此，找出你所患的病，小心追求那些可能激起你灵魂的诱惑和场合。那些亵渎的人和放荡的人认为他们永远不会听到他们的邪恶之处；他们认为那将被遗忘和容忍，然而，即使在他们如此可怜的时候，他们也扰乱了他们的灵魂和自己的身体。他们这样吃掉了自己的毒药。消除疾病的力量和能力。事先小心犯罪。因为是你现在犯的罪导致了疾病。而当疾病来临时，引诱你犯罪的人将引诱你对宽恕绝望。

(3.) Thirdly, Wean thine affections from the earth; for else when any cross comes, we shall not be able to endure. The saying is true, qui nimis amat, nimis dolet. In what proportion a man loves this world too much in the enjoyment of it, in that proportion he grieves too much at his departure from it. It is an easy matter for one to die that hath died in heart and affection before. And to help this, consider the uncertainty and vanity of these things, and how unable they will be to help thee when thou shalt stand most in need of help. Men when they are well, they consider not what these things will do, but they consider what they cannot do. Friends in adversity are true friends. Alas, when thou art sick, what will thy friends or thy riches do! Yea, what can they do for thy recovery!
第三，将你的感情从世俗之物中解脱出来；否则，当遇到任何困难时，我们将无法忍受。俗话说得好，过于爱着的人，痛苦也会过于深。一个人在享受世俗之物时对世界的过度热爱，离开时也会过度悲伤。一个人在心灵和感情上早已死去，那么死亡就是一件容易的事情。为了帮助你做到这一点，考虑一下这些事物的不确定性和虚无，以及当你最需要帮助时它们将无法帮助你的能力。当人们身体健康时，他们不考虑这些事物能做什么，而是考虑它们不能做什么。在逆境中，朋友才是真正的朋友。唉，当你生病时，你的朋友或财富能做什么呢！是的，它们能为你的康复做些什么呢！

(4.) In the fourth place, make up thy accounts daily, that when sickness and weakness comes we have not our greatest and most laborious work to do. It is an atheistical folly to put off all till sickness, whenas they know not but God may call them by sudden death, or if he warns them by sickness, God may suffer their understanding and senses to be so troubled as they shall neither be able to conceive or judge. Now, what madness is it to put off our hardest works to our weakest estate. There is no day but the best of us gather soil, especially those that have much dealing in the world. We had need to wash ourselves daily, and pray to God that he would cleanse us.
（4）第四点，每天记账，这样当疾病和虚弱来临时，我们就不必做最艰巨和最费力的工作了。把一切都推到生病时再做，这是无神论的愚蠢行为，因为他们不知道上帝可能会通过突然的死亡来召唤他们，或者如果上帝通过疾病警告他们，上帝可能会让他们的理解力和感官受到干扰，以至于他们既无法理解也无法判断。现在，把我们最艰难的工作推到我们最虚弱的状态，这是多么疯狂的行为。没有一天是我们中最好的人不会沾上污垢的，尤其是那些在世界上有很多交易的人。我们需要每天洗净自己，并向上帝祈求他洁净我们。

(5.) Fifthly, While thou art in health, lay a foundation and ground of comfort for sickness; and still be doing of something that may further thine account, and testify of the reconciliation between God and thee. It is strange to see how many account of death; send for a minister, be absolved, and take the communion, and say, 'Lord, have mercy on me;' and we presently conclude he is assuredly saved.' Tis true, these are good if well used; but if there be not a foundation laid, these are but miserable comforters. A good death is ever laid in a good life. Absolution to such as these that so lightly esteem of their estate is no other than as a seal to a blank. It is true, we ought to deny absolution to none as will say they repent; but know this, you may be hypocrites, notwithstanding our absolution. We spend all our wits and powers to get unto us a little worldly pelf; and shall we think to go to heaven, and to be carried thither, through pleasures and ease? No. He that made thee without thee will not save thee without thee. This is one reason why we condemn popery; and though we in show hate it, yet are we popish in our conceits. It is the good that in our health we do that comforts us in our sickness; for considering how it hath pleased God not only to put into our minds but into our wills to do this or that good—Such a good man have I raised; such a poor man have I relieved—we think of it as an evidence of God's Spirit in us. Contrarily, when we think how brave our apparel hath been, how gallant our company, what pleasing plays and spectacles we have seen, what can this comfort us? Nay, will it not discomfort us to consider we have spent our means and time unprofitably; we have delighted in worldly delights? How shall I account with that just Judge for my time and means ill spent? Doth not this argue want of grace, want of God's Spirit? Be wise therefore with Joseph against times of famine, of sickness, of death; prepare such cordials as may strengthen thee. Now,
第五，当你身体健康时，为疾病打下安慰的基础；并且不断做一些有助于你的事情，证明上帝与你之间的和解。奇怪的是，有多少人对死亡有所准备；找牧师，接受赦免，参与圣餐，并说：“主啊，怜悯我。”我们立刻就断定他肯定得救了。这是对的，如果好好利用这些是好的；但如果没有打下基础，这些只是可怜的安慰者。一个好的死亡总是建立在一个好的生活之上。对于那些如此轻视自己状况的人来说，赦免只是对空白的盖章而已。的确，我们应该拒绝那些不愿意承认悔改的人的赦免；但要知道，即使我们赦免了你们，你们仍然可能是伪君子。我们花费所有的智慧和力量来获取一点世俗的财富；难道我们认为可以通过享乐和安逸去天堂，并被带到那里吗？不。创造你的那位不会在没有你的情况下拯救你。这是我们谴责天主教的一个原因；虽然我们表面上憎恨它，但我们的观念却是天主教的。 在我们身体健康时，我们所做的善事能给我们带来安慰；因为考虑到上帝不仅使我们有意愿，也使我们有能力去做这样或那样的善事——我已经培养了一个好人；我已经帮助了一个贫穷的人——我们将其视为上帝的灵在我们身上的证据。相反地，当我们想到我们的服饰多么华丽，我们的伙伴多么出色，我们看过多么愉快的戏剧和表演时，这能给我们带来什么安慰呢？不，这不会让我们感到不安吗？我们不是在浪费我们的财富和时间吗？我们不是沉迷于世俗的享乐吗？我将如何向那位公正的法官解释我浪费的时间和财富？这不是表明我缺乏恩典，缺乏上帝的灵吗？因此，要像约瑟一样明智，面对饥荒、疾病和死亡的时刻，准备一些能够增强你力量的心灵安慰剂。现在，

2. In the next place consider we how we are to behave ourselves in sickness.
其次，让我们考虑一下在生病时我们应该如何行为。

(1.) First, therefore, know and consider that as Job saith, 'Sickness comes not from the dust,' Job 5:6; but consider thy ways, especially thy antecedent course of life, which of late thou hast passed over next before thy sickness. For God corrects not for sin in general so much as for some one sin that rules. If it appears not, pray to God to help thee in this thy search: and when thou hast found out the Jonah, the Achan that thus troubleth thee, 'then judge thyself and justify God,' Josh. 7:19.
首先，要知道并考虑到，正如约伯所说，“疾病并非来自尘土”，约伯记 5:6；但要考虑你的行径，特别是你在生病前不久所经历的生活方式。因为上帝的惩罚并不是针对一般的罪，而是针对某个主导的罪。如果找不到，向上帝祈求帮助你寻找：当你找到那个使你困扰的约拿，阿干时，“审判自己，称上帝为义”，约书亚记 7:19。

(2.) 'Judge yourselves, that ye be not judged of the Lord,' 1 Cor. 11:31; lay thyself open by confession; renew thy repentance, and confess thyself thoroughly, and spare not thyself. It is cruelty to be merciful to thyself in this thing. And justify God; say with the holy prophet, 'Just art thou, O Lord, and righteous are thy judgments,' Ps. 119:75; and thus by meeting with God we do allay our sickness. For God uses it no other than as a messenger to call us to meet with him, who else would never look after him; and when the messenger hath his answer, he is gone. When we repent and amend, the sickness departs, unless it be sent for a better end, to call us out of this miserable world, to perfect his promises to us. When therefore God summons thee, do not as the common course is, send first for the bodily physician, and when thou art past natural care,* then for the divine; but contrarily let the divine begin, Ps. 32:3, seq. Until David had confessed his sin, 'his bones waxed old with roaring, and his moisture was turned to the drought of summer.' But when he confessed his sins, 'Thou forgavest the iniquity of my sin;' for indeed the sickness of the body begins from the iniquity of the soul. Begin with it; look to heal it, and comfort in thy bodily estate will follow; and it is just with God to suffer those that trust so to the physician to continue in hope of health, till they be past recovery, and then to send them to their own places, as it was said of Judas, without thinking of their soul's good. Thus, when thou hast found out thy disease, and laid it open to God,
（2）'你们当自己审判自己，免得受主的审判'，哥林多前书 11:31；通过忏悔来敞开自己，重新悔改并彻底忏悔，不要怜惜自己。在这件事上对自己仁慈就是残忍。并且称赞上帝；像圣洁的先知一样说：'耶和华啊，你是公义的，你的判语也是正直的'，诗篇 119:75；通过与上帝相遇，我们可以减轻病痛。因为上帝将病痛当作使者，召唤我们与他相会，否则我们永远不会关注他；当使者得到回答后，他就离去了。当我们忏悔并改过时，病痛就会离去，除非它是为了更好的目的而派遣来的，以召唤我们离开这个悲惨的世界，实现他对我们的应许。所以当上帝召唤你时，不要像通常的做法那样，先找身体的医生，等到你无法自然照顾自己时，再找神的医生；相反，让神的医生先开始，诗篇 32:3，下文。直到大卫承认了自己的罪过，'他因此而骨头消瘦，因为他终日哀号，他的汗如夏天的干旱'。但当他承认自己的罪过时，'你宽恕了我的罪孽'；因为实际上，身体的疾病始于灵魂的罪孽。从灵魂开始；努力治愈它，身体的安慰将随之而来；对于那些如此信任医生以期望康复的人，上帝是公正的，直到他们无法康复，然后将他们送回自己的地方，就像关于犹大所说的那样，而不考虑他们灵魂的福祉。因此，当你发现了自己的疾病，并向上帝坦诚相告时，

(3.) In the next place, look for evidences of comfort; desire God to witness to thy soul his peace with her; and upon every warning of sickness, look for thy evidence afresh. This will strengthen thee as it did Job. Whatsoever discomforts he saw, 'yet I know my Redeemer liveth, and that I shall see him,' Job 19:25. And thou thus going to God, if thou lookest on the earth, thou wilt count all as dross and dung, as Paul did, Philip. 3:8. All worldly matters will be despised in thine eyes.
（3）接下来，寻找舒适的证据；渴望上帝向你的灵魂证明他与她的和平；在每次生病的警告中，重新寻找你的证据。这将像约伯一样加强你。无论他看到什么不舒服的事情，“我知道我的救赎主活着，我必在末日站立在地上”，约伯记 19:25。当你这样去找上帝时，如果你看着地上，你会把一切都看作是渣滓和粪土，就像保罗在腓立比书 3:8 中所做的那样。在你眼中，一切世俗的事物都将被蔑视。

(4.) In the fourth place, labour for love. Consider how the world is with us. We know not what will become of us. Begin with justice, in giving every man his own, and then with bounty; then forgive. We cannot go to heaven with anger. Thus did Christ, 'Father, forgive them,' Luke 23:34; and Stephen, 'Lord, lay not this sin to their charge,' Acts 7:60. Be far from revenge. If thou lookest to come where Christ is, do as he did. This is hard to fleshly minds, but it must be done. Thou must first deny thyself before thou canst be saved.
（4）第四点，出于爱而劳动。考虑一下世界对我们而言是怎样的。我们不知道将来会发生什么。首先要公正地给每个人他应得的，然后再慷慨施舍；然后宽恕。我们不能带着愤怒去天堂。基督就是这样做的，“父啊，赦免他们”，路加福音 23:34；史蒂芬也是这样做的，“主啊，不要将这罪归于他们”，使徒行传 7:60。远离复仇。如果你希望去基督所在的地方，就要像他一样行事。这对于肉体的思维来说很难，但必须这样做。在得救之前，你必须先否认自己。

(5.) In the next place, labour for patience; but such as must be ruled by reason, and not blockish. To this end consider, first, whence the sickness is. It is from God who is powerful. [Consider] that we shall get nothing by striving or murmuring; that we cannot resist him so but he will have his will fulfilled upon us; and therefore let us humble ourselves under the mighty hand of God. Then also, consider it comes from God, who is thy Father, and therefore loveth thee. What then though the cup be bitter? Shall I not drink of the cup which my father giveth me to drink of? Know also, that all the circumstances of thy sickness are ordered by him, the degree and time are limited by him, he knows what is needful and fitting, he is Lord of life and death, resign thyself therefore to him; and then hath God his end he looks for, viz., that his children should cast themselves on his mercy. In the next place, remember that thou deservest much worse, and that he shews thee favour in this gentle correction. Remember what Christ hath done for thee, what he hath suffered, what he hath delivered thee from, and what these things are in comparison of those that thou justly deservest.
（5）接下来，努力保持耐心，但要理智地控制，不要愚蠢。为此，首先要考虑疾病的来源。它来自全能的上帝。要考虑到，我们争斗或抱怨是得不到任何好处的；我们无法抵抗他，他会按照他的意愿对我们施行；因此，让我们在上帝的大能手下谦卑自己。同时，要考虑到它来自上帝，他是你的父亲，因此他爱你。那么，即使这杯苦涩，我难道不应该喝吗？我难道不应该喝我父亲给我的这杯？还要知道，你疾病的所有情况都是由他安排的，程度和时间都是由他限制的，他知道什么是必要和合适的，他是生死的主宰，所以要将自己交托给他；这样，上帝就能达到他期望的目的，即他的子女应该投身于他的怜悯之中。接下来，要记住你应该受到更严厉的惩罚，他在这种温和的惩罚中对你施以恩惠。记住基督为你所做的事情，他所受的苦难，他所拯救你脱离的困境，以及这些事情与你应得的那些事情相比是什么。

Consider also what will be the fruit and end of all these thy troubles and griefs, even the quiet fruits of righteousness; all shall be for our good. Is it for thy good rather to drink of a bitter potion than sickness? what though it be bitter? It is for my health; God is working my good. Though I feel it not now, hereafter I shall in his good time. And thus shall we justify God, as David did, and behold him as in Christ a most loving Father who was an angry judge, and being turned, all are turned. Corrections they are now, which were before punishments, and they are become trials of graces.
考虑一下所有这些困扰和痛苦的果实和结局，即正义的平静果实；一切都将为我们的利益。喝一杯苦涩的药水比生病对你有好吗？即使它苦涩，也是为了我的健康；上帝正在为我造福。虽然我现在感觉不到，但将来在他的恩典时刻我会感受到。就像大卫一样，我们将证明上帝是公义的，看到他如同基督一样是一个慈爱的父亲，曾经是愤怒的审判者，但转变后一切都改变了。现在它们是纠正，而不是惩罚，它们成为了恩典的试炼。

(6.) In the last place, let us being sick be ever heavenly-minded, thinking on nothing but that which may administer to us spiritual comfort. If we have not this, look not to come thither. It is not fit our minds should be on these earthly things, whenas our souls are going or should be going to heaven. It is God's just judgment to suffer men's minds, being ready to depart the world, to be taken up with the world, and as they have lived, so to die. If we would have a pattern of dying well, look on Christ; before his death, when he was troubled, he will have his disciples with him. So when we are vexed with any temptation or trial, use such company as may bring spiritual comfort to thee, and thereby to strengthen thee. As Christ left his 'peace behind him,' John 14:27, let us study also how to preserve peace after our departure. As Christ did all the good he could so long as he lived, so should we, that our sickness may be fruitful of comfort. As Christ studied how to do all his work, thus should we endeavour to do what we have to do, that with a clear conscience we may say as Christ did, 'Father, I have done the work thou gavest me to do,' John 17:4. Christ had care of his disciples and friends before he died: of his mother, 'Woman, behold this son,' saith he, &c., John 19:26. 'I go away, but I will send you the Comforter,' John 15:26. We also ought to be careful for the well-leaving of them whom God hath committed to our care to provide for. Christ was not vindictive; 'Father, forgive them,' saith he, Luke 23:34. So we, specially when we die in peace, forgive all the world, yea, our enemies, for so also did Stephen. Lastly, Christ commends his soul to God: 'Father, into thy hands I commend my spirit,' saith he, Luke 23:46; dying, he dies in faith and obedience. Thus also ought we to imitate him; die in faith, be sure of God that he is thy Father, and obediently submit thy soul into his hands when thou diest. Thus when we die we shall die with comfort, and we shall count it exceeding joy when we fall into any trouble or adversity whatsoever.
（6）最后，让我们在生病时心无旁骛，只思考那些能给我们带来心灵安慰的事情。如果我们没有这个，就不要指望能到达天堂。当我们的灵魂即将或应该去天堂时，我们的思想不应该放在这些世俗的事物上。当人们的思想即将离开这个世界时，被卷入世俗，就是上帝公正的审判，正如他们生活的方式，他们也将以同样的方式死去。如果我们想要一个良好的死亡榜样，就要看基督；在他死之前，当他烦恼时，他会让他的门徒与他在一起。所以当我们被任何诱惑或试炼所困扰时，要选择那些能给你带来心灵安慰并加强你的人陪伴你。正如基督在他离世之前留下了他的“平安”，约翰福音 14:27，我们也要学习如何在离世后保持平安。正如基督在他一生中尽力做好一切善事，我们也应该这样做，这样我们的疾病才能带来安慰。正如基督努力做好他的工作，我们也应该努力做好我们的工作，这样我们就能怀着清白的良心说：“父啊，我已经完成了你交给我的工作”，约翰福音 17:4。 基督在去世之前关心他的门徒和朋友：他对他的母亲说：“女人，看哪，这是你的儿子”，约翰福音 19:26。“我要离开，但我会派遣给你们保惠师”，约翰福音 15:26。我们也应该关心那些上帝交托给我们照顾的人的福祉。基督并不报复：“父啊，赦免他们”，路加福音 23:34。所以，当我们平安地去世时，我们要原谅全世界，甚至我们的敌人，就像司提反一样。最后，基督将他的灵魂托付给上帝：“父啊，我将我的灵魂交在你手中”，路加福音 23:46；他以信心和顺服的心态去世。因此，我们也应该效仿他；以信心去世，确信上帝是你的父亲，并在你去世时顺服地将你的灵魂交托给他。这样，当我们去世时，我们将会安心，当我们遇到任何困难或逆境时，我们将会以极大的喜悦面对。

But the Lord
但是主

Doct. Observe this comfortable exception: God brings his children low, but he raises them up again, if it be for their good: Ps. 118:17, 'I will not die, but live, and declare the works of the Lord.' Nay, then especially, when they are past all worldly means of recovery; and as it is in sickness, thus also is it in other troubles; and this God doth.
请注意这个令人舒适的例外：上帝使他的子民降卑，但如果这对他们有益，他会再次提升他们：诗篇 118:17，“我必不至于死，却要存活，并要述说耶和华的作为。”不仅如此，当他们已经超出了一切世俗的康复手段时，尤其如此；在疾病中如此，在其他困境中也是如此；而这就是上帝所做的。

Reason 1. First, To glorify his power the more.
原因 1：首先，为了更加彰显他的权力。

2. Secondly, That his enemies might not triumph still in overcoming us.
其次，为了不让他的敌人在战胜我们后仍然得意。

3. Thirdly, That we being thus delivered, might consecrate our lives and breath to him anew, as having received them from him, even by a new gift.
第三，我们因此得到解救，可以将我们的生命和呼吸重新奉献给他，因为我们是通过一份新的恩赐从他那里得到的。

Use 1. The use hereof is, If God helps us above and against means, we ought to hope above, yea, against hope, believe in the greatest extremities; 'though he kill us, yet trust in him.' God is not tied to Galen's rules.* He can work above physical moans, as he shewed in the cure of Hezekiah. Especially in soul troubles let not our faith fail us, for he hath absolutely promised his helping hand in them.
使用 1. 使用此物，如果上帝在手段之上帮助我们，我们应该抱有希望，甚至是逆境中的希望，相信在最极端的情况下；即使他杀了我们，也要信任他。上帝不受伽莱尼的规则束缚。他可以超越物质的痛苦，正如他在希西家的治愈中所展示的那样。尤其在灵魂的困扰中，让我们的信仰不要失败，因为他已经绝对地承诺在其中伸出援助之手。

Had mercy on him
对他怜悯了

Observe the language of the Holy Ghost, shewing the recovery of Epaphroditus, by the ground and cause of it, 'God had mercy on him.'
观察圣灵的语言，显示了以巴弗提古的康复，以及其原因和根据：“上帝怜悯了他。”

Doct. Observe, therefore, God's mercy is the spring of all God's dealing with us. Both his benefits and his corrections of us all comes from his mercy; all his ways are mercy and truth. We are sick, well; we live, we die; all comes from his mercy. Seeing, therefore, all comes from his mercy, yea, our greatest extremities, because he might have dealt worse with us,
请注意，上帝的怜悯是他与我们所有事务的源泉。他对我们的恩惠和惩罚都源自他的怜悯；他的一切行为都是怜悯和真理。我们生病，康复；我们生活，我们死亡；一切都源自他的怜悯。因此，既然一切都源自他的怜悯，甚至我们最极端的困境，因为他本可以对我们更加苛刻，

Use 1. Let us look that we wilfully neglect not or cast away mercy, in what estate soever we are.
使用 1. 让我们看看我们是否故意忽视或抛弃了怜悯，无论我们处于什么状态。

Doct. In the next place observe, God's mercy extends to this temporal life. We think his mercy is only for things that belong to life everlasting. No. The same love and mercy that gives us heaven, it is the same that gives us our daily bread; and therefore the same faith we must have to God for the things of this life that we have on him for the other life in heaven. And thus did the saints, as we may see in Heb. 11:4, seq.
在接下来的地方，请注意，上帝的怜悯延伸到这个世俗的生活中。我们认为他的怜悯只是为了属于永恒生命的事物。不是这样的。给予我们天堂的爱和怜悯，也是给予我们日常面包的爱和怜悯；因此，我们对这个世界上的事物必须像对天堂中的其他生活一样对上帝怀有信心。圣经中的圣徒们就是这样做的，我们可以在希伯来书 11:4 中看到。

Use 2. This should direct us not to rest in deliverance, but to look to the ground of it, the mercy of God, and endeavour to taste the love and mercy of God in his gifts, for all his gifts are less than his mercy. This will cause us to have more comfort in our daily bread than the wicked have in all their abundance.
使用 2。这应该引导我们不要停留在解脱中，而是要寻求其根源，即上帝的怜悯，并努力在他的恩赐中品尝上帝的爱和怜悯，因为他的恩赐都比他的怜悯小。这将使我们在日常生活中的面包中获得比恶人在他们的丰富中更多的安慰。

Use 3. Thirdly, We should learn from hence, in giving, to give thy soul and affection; let thy brother have thy heart with thy gifts, and thus shalt thou imitate thy heavenly Father.
使用 3. 第三，我们应该从这里学习，在给予的时候，要用心和感情去给予；让你的兄弟与你的礼物一同拥有你的心灵，这样你就能模仿你的天父。

Use 4. Lastly, If the very recovery from sickness comes from God's free love and mercy, what can we look for by merit? If health for Epaphroditus his body came from the free mercy of God, how can we expect for to merit the salvation of our souls. No. It must be from God's free grace and mercy in Jesus Christ.
最后，如果病愈完全是出于上帝的自由爱和怜悯，我们还能指望什么是凭借功德呢？如果以巴弗提德的身体健康是出于上帝的自由怜悯，我们又怎能指望凭借功德来获得灵魂的救赎呢？不，这必须是出于上帝在耶稣基督里的自由恩典和怜悯。

And not on him only, but on me also
不仅仅是他，还有我也

As if he had said, It may be for him it had been good to have been taken away, and to have remained with Christ, but God had mercy on me in sparing him.
好像他说过，对他来说，被带走并与基督同在可能是件好事，但上帝怜悯我，让他得以幸存。

Obj. But it may be objected, How can it be the mercy of God that spared him, whenas God had rather shewed his mercy in taking him away from the evil to come, and in placing him with himself in glory? and Paul, he desired 'to be dissolved and to be with Christ,' and said it was far better for him so to be.
但是可能会有人反对，上帝怎么可能是出于怜悯而放过他，当上帝更愿意通过将他从即将发生的邪恶中带走，并将他安置在荣耀中，来显示他的怜悯呢？而保罗，他渴望“解脱与基督同在”，并且说这样对他来说更好。

Ans. I answer, life, and especially health, is God's mercy, for without it life is no life. But why, and how?
答：我回答，生命，尤其是健康，是上帝的恩赐，因为没有它，生命就不再是生命。但为什么，以及如何？

1. Because by it we recover our spiritual comfort and assurance of heaven, Ps. 39:13. To this end David prayed, 'Spare me a little, that I may recover my strength.'
因为通过它，我们恢复了我们的精神安慰和对天堂的确信，诗篇 39:13。为此，大卫祈祷说：“求你宽容我一下，使我恢复我的力量。”

2. Secondly, In regard of others' health, life is a blessing. Thus, Hezekiah desired it, that he might get assurance of his salvation, and praise the Lord, Isa. 38:22.
其次，关于他人的健康，生命是一种祝福。因此，希西家渴望得到这种保证，以确保自己的救赎，并赞美上主，以赛亚书 38:22。

3. Thirdly, Life is to be desired as a blessing from God, in regard of the church, that we might do good; for after death we are receivers only, and not doers. All the good we convey to others, we must do it while we live here. Therefore it is not unlawful to desire to live to see thy children brought up in the fear of God, and yet let that be with a resignation to God's will and purpose. We see Christ, that had contrary desires, who came to perform his Father's will and to die willingly, yet he said, 'Let this cup pass from me,' Mat. 26:39; for the soul is to be carried to desire as the objects are offered. If thou beest well, rejoice in it, and count it as God's blessing. If thou beest sick, patiently submit thyself to God's will, and count it as his merciful dealing with thee. Indeed, as we look on death being an enemy to our nature, and a destroyer thereof, we desire it not. Yet, considering it as God's decree and will, say still, 'Thy will be done, O Lord, and not mine,' Paul, he considered for himself it was better to die, but looking to the Philippians, 'nevertheless, to abide in the flesh is better for you,' Phil. 1:24. Learn from hence the sweet estate of God's children; whether he lives or dies, all is mercy; and this they have by being assured they have their part in the covenant of grace. Labour therefore to find an interest therein for thyself. Observe, in the next place, God does good to us by others, as here he conveys good to Paul by Epaphroditus his life. Let us therefore praise him for parents, friends, benefactors; for by them God hath mercy on us. God uses man for the good of man, that he might knit the communion of saints together more straightly.* No doubt but the apostle Paul had begged Epaphroditus his life from God, and he here acknowledges it as a great mercy of God. Thus ought we to acknowledge God's mercy on us, by taking mercy on others for our sakes.
第三，生命是上帝的祝福，对于教会来说是可取的，这样我们才能行善；因为死后我们只是接受者，而不是行动者。我们所传达给他人的一切善行，必须在我们还活着的时候去做。因此，渴望活着看到自己的孩子在敬畏上帝中成长并不违法，但要顺服上帝的旨意和目的。我们看到基督有相反的愿望，他来成就父神的旨意并甘心死去，然而他说：“父啊，若可行，求你叫这杯离开我。”（马太福音 26:39）因为灵魂的欲望是根据所提供的对象而产生的。如果你身体健康，为此而欢喜，并将其视为上帝的祝福。如果你生病了，要耐心顺服上帝的旨意，并将其视为他对你的怜悯。确实，当我们看到死亡是我们本性的敌人和毁灭者时，我们并不渴望它。然而，考虑到它是上帝的旨令和意愿，仍要说：“主啊，愿你的旨意成全，不要成全我的旨意。”（保罗为自己考虑，死是更好的，但为了腓立比人，他说：“然而，活着在肉身，对我来说更是要紧的。”（腓立比书 1:24） 从这里学到神的儿女们的甜蜜境地；无论他们生活还是死亡，一切都是怜悯；他们之所以如此，是因为确信自己在恩典的约中有份。因此，努力为自己找到其中的利益。接下来，要注意，上帝通过他人对我们施恩，就像他通过以巴弗提德向保罗传递恩典一样。因此，让我们为父母、朋友、恩人赞美他；因为上帝通过他们对我们施怜悯。上帝利用人来造福人，以更紧密地联系圣徒的交往。毫无疑问，使徒保罗曾向上帝祈求以巴弗提德的生命，他在这里承认这是上帝的一大怜悯。因此，我们应该通过为了我们自己的缘故对他人施以怜悯来承认上帝对我们的怜悯。

SORROW ON SORROW
悲伤上的悲伤

Lest I should have sorrow on sorrow. - VERSE 27
免得我忧伤加忧伤。- 第 27 节

Our blessed apostle had sorrowed much for the sickness of Epaphroditus; if he had died, he had had wave on wave. Observe, God's children have not sorrow on sorrow. We have matter of sorrow while we are here, as our corruptions, and the troubles of the church. These minister unto us matter of grief while we are here in this vale of tears. Let us not therefore be delicate nor dainty. We must sow in tears here, if we would reap hereafter in joy. We must shed tears, if we would hereafter have them wiped away. Yet is the sorrow of a Christian mingled ever with joy to support them. The Lord he weighs and measures the distresses of his children. The rod of the wicked shall not rest upon the godly man's back, Ps. 125:3. And this mingled estate must be till we come into heaven, where all tears shall be wiped away.
我们受福的使徒为以巴弗提受病而忧伤不已；如果他死了，他将经历一波又一波的悲伤。注意，上帝的儿女不会有悲伤累加。我们在这里有悲伤的事情，如我们的堕落和教会的困扰。在这个泪水之谷，这些给我们带来了悲伤的事情。因此，我们不应该娇气或挑剔。如果我们想在将来的喜乐中收获，我们必须在这里以泪水播种。如果我们想在将来抹去眼泪，我们必须流泪。然而，基督徒的悲伤总是与喜乐相融合以支持他们。主衡量并衡量他儿女的困厄。恶人的杖不会停留在虔诚者的背上，诗篇 125:3。而这种混合的状态必须持续到我们进入天堂，那里所有的眼泪都将被抹去。

Obj. But it will be objected, David had sorrow upon sorrow: one depth calls another, saith he, Ps. 42:7.
但是会有人反对，大卫经历了忧伤之上的忧伤：他说，一个深渊呼唤另一个深渊，诗篇 42:7。

Ans. I answer, It is true there may be divers occasions of grief, but God doth so temper them as he giveth joy upon joy, grace upon grace, and comfort upon comfort; faith upon faith, patience upon patience; and it is much better to have access of comfort in extremities than to want extremities and occasions of sorrow, by reason of the good we receive by such trials. And there is no distress but we may gather ground of comfort to ourselves in them. Art thou sick? Bless God that he hath left thee the use of reason and thy wits. Hast thou lost friends, and hath not God taken all away? He leaves thee some, nay, he leaves his Spirit to accompany thee. Paul was in prison, it is true, but did he want comfort? No. God will raise us up with one hand as he casts us down with the other; it is his 'mercy we are not consumed,' Lam. 3:22. But the wicked they shall have sorrow on sorrow. He lets them ruffle a while here, but at length their judgments come suddenly and unavoidably. He hath no mercy for them if he once begins. Thus did he add judgment to judgment on Pharaoh till he was consumed; and therefore upon little griefs they run into desperate courses, as Cain, Ahithophel. God suffers the wicked to add sin to sin, and so doth he add sorrow to sorrow. Lay up this for our comfort against the ill time. God will not suffer us to be tempted above measure. He will either abate our trouble or enlarge our grace, so as it shall not overwhelm us. Note this example of God as one for us to imitate and to follow. When we see any one afflicted, let us not vex them the more by adding sorrow to sorrow. David he complains of a kind of men that were of the nature of the devil, going over where the wall is lowest, like ill humours that resort all to ill affected places. No. God's children have pitiful and compassionate hearts. Examine therefore thy spirit, whether thou canst weep with them that weep; for as the Spirit of God helps us in misery, so do those that are led by his Spirit. It is the custom, and hath been, of God's children, to comfort those in misery. Thus did Job's friends, although they erred in the performance thereof.
答：我回答，确实可能有各种各样的悲伤场合，但上帝会以这样的方式调和它们，他给予喜悦加喜悦，恩典加恩典，安慰加安慰；信心加信心，忍耐加忍耐；在极端情况下获得安慰要比没有极端情况和悲伤的机会更好，因为我们通过这样的试炼得到了好处。在任何困境中，我们都可以从中找到安慰的理由。你生病了吗？感谢上帝，他让你保留了理智和智慧。你失去了朋友，上帝没有把一切都带走吗？他给了你一些，不仅如此，他还留下了他的圣灵与你同行。保罗确实在监狱里，但他是否缺乏安慰？不是的。上帝会一手扶起我们，一手将我们摔倒；正是他的怜悯使我们没有被毁灭，耶利米哀歌 3:22。但恶人们将会忧伤加忧伤。他们在这里暂时狂躁，但最终他们的审判会突然而不可避免地降临。如果他一旦开始，他对他们没有怜悯。他对法老施加了一次又一次的审判，直到他被消灭；因此，他们在一点点的悲伤中陷入绝望的境地，如该隐、亚希多弗。 上帝容许恶人加罪于罪，也如此加悲伤于悲伤。将此作为我们在困难时的安慰。上帝不会让我们受到超过我们承受能力的试探。他要么减轻我们的困扰，要么增加我们的恩典，使我们不被淹没。以此为我们效仿和追随上帝的例子。当我们看到有人受苦时，不要通过增加悲伤来使他们更加痛苦。大卫抱怨了一种与魔鬼性质相似的人，他们总是在墙最低处越过，就像不好的情绪总是聚集在不好的地方一样。不，上帝的子民有怜悯和同情的心。因此，要检查你的心灵，看看你是否能与那些哭泣的人一同哭泣；因为上帝的灵在我们的困苦中帮助我们，那些被他的灵引导的人也是如此。上帝的子民有一个习惯，就是安慰那些处于困苦中的人。约伯的朋友们就是这样做的，尽管他们在执行中犯了错误。

I SENT HIM
我给他发了消息

I sent him therefore more carefully. - VERSE 28
我因此更加小心地给他发了消息。- 第 28 节

In this verse St Paul sets forth the end of sending Epaphroditus, viz., that they might have the more joy, and he the less sorrow. But it will be said, Paul had use of Epaphroditus himself; he was in prison; he had none to comfort him. But it is no wonder for him, that could set light by his own soul for God's people, to part with a friend for the comfort of his people; and this ought we also to respect, namely, the comforts of God's people above all. Thus did this apostle. He was content to forbear the joys of heaven for the good of the Philippians, in the first chapter. The children of God are of excellent spirits. They can overcome and deny themselves.
在这节经文中，圣保罗阐述了派遣以巴弗提徒的目的，即为了让他们更加喜乐，而他自己则少一些忧伤。但有人会说，保罗自己需要以巴弗提徒；他被囚禁，没有人来安慰他。但对于他来说，他可以为了上帝的子民而轻视自己的灵魂，为了他的子民的安慰而放弃一个朋友，这并不奇怪；我们也应该尊重上帝子民的安慰，高于一切。使徒保罗就是这样做的。他在第一章为了腓立比人的利益而愿意放弃天堂的喜乐。上帝的儿女们有着卓越的精神。他们能够战胜自己，否定自己。

That when you see him again you may rejoice
当你再次见到他时，你会感到欣喜

The Philippians hereby had a double cause of joy. First, sight of their pastor whom they loved. Seeing friends is more comfortable than all ways of hearing from them; and the joys of heaven are commended to us by the beatifical vision we hear of these joys here. But when we see them, then is our joy accomplished. The second cause of joy was in this, that now they should see Epaphroditus, as given them anew and sent from God; whose love, mercy, goodness, and power is more clearly seen in delivering men from danger than in preserving of men from falling into danger. It is more honour to God, and more comfort to men. For the Philippians received him as a token of God's love to them, and as an effect of their prayers. Let us take notice of the enlargement of God's love to us in delivering and enlarging any of our friends to us free from afflictions.
菲立比人有双重喜悦的原因。首先，他们看到了他们所爱戴的牧师。见到朋友比听到他们的消息更舒适；我们听到这些喜悦的天堂之乐，使我们向往。但当我们亲眼见到他们时，我们的喜悦就得到了实现。第二个喜悦的原因是，现在他们将看到以巴弗提，他们将以他为新的恩赐，是上帝派遣的；上帝的爱、怜悯、善良和能力在拯救人们脱离危险时更加清晰可见，而不是在保护人们免于陷入危险时。这对上帝来说更加荣耀，对人们来说更加安慰。因为菲立比人把他接纳为上帝对他们的爱的象征，也是他们祈祷的结果。让我们注意到上帝对我们的爱的扩展，他使我们的朋友免受痛苦，使他们自由地回到我们身边。

And I may be the less sorrowful
我可能会更少悲伤

The apostle was, and we must be sorrowful in this world; but sometimes more, sometimes less. For a Christian's estate is ever full of ebbs and floods. But of this I spake formerly.
使徒是悲伤的，我们在这个世界上也必须如此；但有时更多，有时更少。因为基督徒的境况总是充满起伏。但我之前已经谈过这个了。

RECEIVE HIM
接待他

Receive him therefore in the Lord with all gladness. - VERSE 29
以主的喜乐接纳他。- 第 29 节

Our apostle first entreats them generally 'to receive him;' then he shews the manner, 'in the Lord with gladness;' thence he grounds a general, 'make much of such.' But it may be urged—the apostle might have spared this exhortation, for no doubt but the Philippians being glad to see him would receive him. It is true; but this is not all: they must receive him in the Lord,' as a man of God; as a man sent you from God; as a messenger of Christ; and receive him with a holy affection.
我们的使徒首先恳求他们“接纳他”，然后他展示了方式，“在主里面欢欢喜喜地接纳他”；然后他基于一个普遍的原则，“要珍重这样的人”。但有人可能会说，使徒可以省略这个劝告，因为毫无疑问，腓立比人会很高兴见到他并接纳他。这是真的；但这还不够：他们必须“在主里面”接纳他，将他视为神的人；将他视为从神而来的人；将他视为基督的使者；并以圣洁的感情接纳他。

Doct. A Christian must do all things in the Lord: marry in the Lord; love in the Lord; salute in the Lord. All matters, both of necessity and courtesy, must be in the Lord. A Christian must 'live in the Lord,' and he must 'die in the Lord.'
基督徒必须在主里面做一切事情：在主里面结婚；在主里面相爱；在主里面问候。所有的事情，无论是必要的还是礼貌的，都必须在主里面。基督徒必须在主里面生活，也必须在主里面死去。

Reason. The reason is, for that a Christian in all looks to God. Whatsoever befalls him he receives, whatsoever he does, he does in the Lord, looking only to him, and depending on him. Carnal men contrarily do all things carnally: marries, loves, salutes carnally; he lives carnally, dies carnally. But the Christian's life is ever to die and behold Christ in all things; in all estates; in all his thoughts, words, and deeds; in life, in death. Let this acquaint us with the manner of a Christian's life and estate, and with the language of the Holy Ghost.
原因。原因是，因为基督徒在一切事情上都仰望上帝。无论发生什么事情，他都接受；无论他做什么，他都是为主而做，只仰望他，依靠他。而世俗的人则以世俗的方式做一切事情：婚姻、爱情、问候都是世俗的；他以世俗的方式生活，以世俗的方式死去。但基督徒的生活是不断地在一切事情中死去，并在其中看见基督；在一切境况中；在他的一切思想、言语和行为中；在生命中，在死亡中。让我们了解一个基督徒的生活和境况的方式，以及圣灵的语言。

And hold such in reputation
并且享有声誉

Others read it, 'make much of such' (b). The sense is the same with the former. 'Esteem of such as they are;' esteem of such ministers that are faithful as he is; of such Christians as he is; such excellent Christians as he. So as the words have a double reference, as to both his general and particular calling. For his particular calling of the ministry, see how he is formerly commended; that he was painful* and careful, and neglected his own life. Ministers, if they be such, they must be had in repute and esteem. If they be not of the best sort, surely they are of the worst. Angels and good men, none better than the good; none worse than them if they turn. But especially ministers, if they be not good, they are unsavoury as salt;† neither good for the ground, nor yet for the dunghill.
其他人读到这句话时，会认为“对此事非常重视”（b）。意思与前者相同。“对这样的人看重”；对像他一样忠诚的牧师看重；对像他一样的基督徒看重；对像他一样优秀的基督徒看重。因此，这些词具有双重含义，既适用于他的普遍呼召，也适用于他的特殊呼召。关于他特殊的牧师呼召，可以看到他以前是如何被赞扬的；他勤奋、细心，不顾自己的生命。牧师，如果他们是这样的人，必须受到尊重和重视。如果他们不是最好的那种，那么他们肯定是最差的那种。天使和善良的人，没有比善良的人更好的了；如果他们变坏了，也没有比他们更糟糕的了。但特别是牧师，如果他们不好，就像无味的盐一样；既不适合土地，也不适合粪堆。

Reason. The reason of this is, for by such as these are God conveys greatest good to men. He builds by them, he plants by them. They are watchmen, husbandmen, they are God's labourers; nay, they are his angels, discovering to the church the secrets of God's counsel. They are as Job saith, but as 'one among a thousand.' Such surely as these are worthy of all respects.
原因。原因是，因为通过这些人，上帝向人们传递最大的善。他通过他们建造，通过他们种植。他们是守望者，农夫，他们是上帝的劳工；不仅如此，他们还是他的天使，向教会揭示上帝计划的秘密。正如约伯所说，他们只是“千里挑一”的人。这样的人无疑值得所有的尊重。

Obj. But it will be objected, they are ever opposite to us, they cross men.
但是会有反对意见，他们与我们背道而驰，他们干扰人们。

Ans. Even then when they are most opposite they are to be esteemed the more, for they are 'the light of the world.' Their office is to discover the works of darkness. They are husbandmen to break up the fallow grounds of our hearts; and it is our part to embrace them in doing their duties. For it is a note of a wicked man to count such as these troublers. It was Ahab's speech to Elijah, 1 Kings 18:17. God's children loves them and reverences them when they are most sharp; for they know that they themselves do want such reproofs to check their corruptions; they wish their corruptions might be ripped up thoroughly. This is impossible that carnal men should allow of this. They have beloved sins. When they are met with they are touched to the quick, no marvel therefore if they repine. A true Christian will acknowledge and esteem the meanest part of them blessed and beautiful. The carnal man may esteem ministers indeed, but such as cry 'Peace, peace, when there is no peace,' Jer. 6:14; and surely such a prophet is a fit prophet for such a people. But let the true Christian love and reverence those that are the messengers of peace, and esteem of them by so much the more, by how much their degree in grace is the greater; for there will he an affection suitable to the proportion of grace they have.
即使在它们最相反的时候，它们应该被更加尊重，因为它们是“世界的光”。它们的职责是揭示黑暗的行为。它们是耕种者，犁开我们心灵的休耕地；我们的责任是在履行他们的职责时接纳他们。因为把这些人视为麻烦制造者是邪恶之人的特征。这正是亚哈对以利亚说的话，列王记上 18:17。上帝的儿女们在他们最严厉的时候爱他们并尊敬他们；因为他们知道自己需要这样的责备来制止自己的堕落；他们希望自己的堕落能被彻底揭示。肉体的人是不可能接受这一点的。他们钟爱罪恶。当他们遭遇到责备时，他们会受到刺痛，所以不奇怪他们会抱怨。一个真正的基督徒会承认并尊重他们中最卑微的一部分是有福的和美丽的。肉体的人可能确实尊重牧师，但只是那些在没有和平的时候喊“和平，和平”的人，耶利米书 6:14；而这样的先知正是适合这样的人民。 但是，让真正的基督徒去爱戴和尊敬那些传递和平信息的人，越是他们在恩典中的地位越高，就越应该尊重他们；因为他们所拥有的恩典越多，就会有相应的情感。

And to this end observe with me some motives to incite us to this duty; and first, 1. It is the character of the child of God, and a sign we are translated from death to life, if we love and reverence the brethren. If we be brethren as we profess ourselves, we are led with the same spirit; and therefore we ought to love those most especial that are means of begetting the grace of the Spirit in us. It is a part of grace to desire grace. Now there is no desire of grace but there must be a love of it; and therefore if we will prove ourselves to be marked with the mark of God in our foreheads, and that we are his children, let us get this character for a witness to us.
为了达到这个目的，请与我一起观察一些激励我们履行这个责任的动机；首先，1. 如果我们爱并尊敬弟兄姐妹，那么这是神的儿女的特征，也是我们从死亡到生命的转变的标志。如果我们像我们自己所宣称的那样是弟兄姐妹，我们就会被同一灵引导；因此，我们应该特别爱那些在我们身上产生圣灵恩典的途径。渴望恩典是恩典的一部分。现在，对于恩典的渴望没有不伴随着对它的爱；因此，如果我们想证明自己在前额上带有神的印记，并且我们是他的儿女，让我们获得这个特征作为对我们的证明。

2. The second motive in regard of God,—the former was in regard of ourselves,—those that God esteems most we ought to make most account of. God spared not his own Son for their sake. The saints are precious in the eyes of the Lord. And in the second place, Christ he esteems of them above his own blood; he gave himself for them freely. Thirdly, the angels they esteem of them. Christ says, Offend them not, for the angels in heaven behold the face of God continually, Mat. 18:10. Fourthly, the ministers esteem them. 'I suffer all for the elect's sake,' says Paul. The Spirit of God esteems them; they are his temples to dwell in, 2 Tim. 2:10.
第二个关于上帝的动机，第一个是关于我们自己的，上帝看重的人，我们应该最重视。上帝为了他们的缘故，没有爱惜自己的儿子。圣徒在上帝眼中是宝贵的。其次，基督看重他们胜过自己的血液；他自愿为他们舍弃了自己。第三，天使们看重他们。基督说，不要使他们受到伤害，因为天上的天使时刻注视着上帝的面容，马太福音 18:10。第四，传道人看重他们。保罗说：“我为选民的缘故，凡事都忍耐。”上帝的灵看重他们；他们是他居住的殿，提摩太后书 2:10。

3. In regard of themselves they are to be esteemed, they are lively. They have the 'new creature' in them; they have God's Spirit ever in them. All created excellency is as 'the flower of grass.' It withers suddenly. But they have that which continues for ever, grace and the Spirit of God. They have the image of God seated in them. They have the word and the promises made sure to them. They are free-born; free from hell, death, wrath. They are of disposition free; they can want and they can abound. They are rich in the best riches, strong in the greatest strength. They overcome the devil, the world; they overcome and conquer death, who is the king of fears.
就他们自己而言，他们应该被尊重，他们是活泼的。他们内心有着“新造的人”，他们内心永远有上帝的灵。所有被创造的优秀都像“草的花朵”，它们会突然凋谢。但他们拥有永恒的恩典和上帝的灵。他们内心有上帝的形象。他们拥有上帝的话语和应许。他们是自由出生的，摆脱了地狱、死亡和愤怒。他们的性格是自由的，他们可以有所缺乏，也可以丰富充足。他们拥有最好的财富，拥有最大的力量。他们战胜了魔鬼、世界；他们战胜并征服了作为恐惧之王的死亡。

4. In the next place, in regard of the good we reap by them they are to be esteemed. God blesses us by them. They are the pillars of this tottering world. In regard of a few of God's elect not yet brought in, this world continues yet; but if the number be accomplished once, God will no longer withhold his coming. Lot's presence in Sodom stayed God's wrath; he could do nothing till he was gone. So Noah in the old world, Joseph in Egypt, Moses among the Israelites, they stopped the passage of God's wrath; and therefore Job, 22:30, saith, 'He shall deliver the island of the innocent.' They are 'the chariots and horsemen of Israel;' their prayers are our protectors. And thus mayest thou try thyself and thy estate; for dost thou despise those that are good, thou art ranked amongst vile persons. Look 2 Tim. 3:3, and such as are signs of the last times, wherein corruption shall abound. Many things are much set by, but where are those that have their delight set on the excellent of the earth? A wicked man, I deny not, may esteem some one that is good, but it shall not be for that they are good, but it may be for some by-respects of profit or pleasure that they shall reap thereby. They will commend stars that be within their own horizon; praise martyrs being dead, whom, if alive, likely it is they would be the first persecutors of them; for thirty pieces of silver, a little gain, sell even Christ himself, and make shipwreck of their faith. Yet the time will shortly come when these despised shall be had in greatest honour, and those that scorn them now would be glad to keep them company, and ever be with them.
其次，就我们从中获得的好处而言，它们应该被看作是有价值的。上帝通过它们祝福我们。它们是这个摇摇欲坠的世界的支柱。就上帝尚未招募的一些选民而言，这个世界仍在继续存在；但是一旦数量达到，上帝将不再推迟他的降临。罗得在所多玛的存在阻止了上帝的愤怒；在他离开之前，上帝无法采取任何行动。同样，挪亚在古代世界，约瑟在埃及，摩西在以色列人中间，他们都阻止了上帝的愤怒降临；因此，约伯在约伯记 22:30 中说：“他必救拔无辜的人。”他们是“以色列的战车和马兵”；他们的祈祷是我们的保护者。你可以通过这种方式来检验自己和你的状况；因为如果你轻视那些善良的人，你就被列为卑鄙之辈。看提摩太后书 3:3，以及那些是末世的迹象，其中腐败将泛滥的人。许多事物都被高度评价，但是那些将他们的喜悦寄托在地上的卓越之处的人在哪里呢？我不否认一个邪恶的人可能会尊重某个善良的人，但这不是因为他们是善良的，而可能是因为他们能从中获得一些利益或快乐。 他们会赞扬那些在他们自己的视野范围内的明星；赞美已故的烈士，如果他们还活着，很可能会成为对他们的首要迫害者；为了三十块银币，一点点利益，甚至出卖基督自己，并丧失他们的信仰。然而，不久的将来，这些被轻视的人将被最尊敬，而那些现在嘲笑他们的人将会很高兴与他们为伍，并永远与他们在一起。

Quest. But it will be asked, Where are these men you speak of? how is it they are not respected?
但会有人问，你所说的这些人在哪里？为什么他们没有受到尊重？

Ans. I answer, They are not known, 'the world knows them not;'—First, Because it knows not their Father; for if it esteemed him, it would esteem also of them; and therefore, Secondly, they are 'strangers and pilgrims,' although excellent in themselves. Thirdly, 'Their life is hid with Christ,' Col. 3:3. They are eclipsed and disgraced. Disgraces, scandals, miseries, and their own infirmities, these make the children of God to be unknown; yet those that know them will even in their infirmities see many things worth observation and practice. Contrarily in wicked men what is to be respected? Shall we think of them the better for their degree, state, comeliness, riches, or the like? Surely these end in death, whenas all respects are taken away; but goodness is more accomplished in death, it shall never be at an end; and therefore to be the rather respected and esteemed, and men also as they are good. Wicked men may be also esteemed, but not otherwise than as they are marked with the image of God, as they are in place of magistracy and government; and so they are not esteemed, but their images they carry about with them of superiority. And therefore among these of the like kind those are to be most esteemed that are most good, and this is, as I said before, a note of a good man; for what saith David, Ps. 15:4? 'He shall enter into the tabernacle of God, in whose eyes a vile person is contemned; but he honoureth them that fear the Lord.' To this end begin with thyself. How dost thou value thyself? Dost thou do it carnally? How then canst thou esteem aright of others? Be therefore of Theodosius his mind, 'value thyself according to thy measure in grace and assurance of salvation' (c). What though the world think basely of thee! So did it of those saints, Heb. 11:38. They thought them unworthy to live. But remember God is not ashamed to be called our God and Father. Heaven is ours, Christ, grace, and glory are all ours. Thus by esteeming thyself aright thou shalt begin to reverence that in others which thou so much accountest of in thyself; and we all together shall find what God esteems most of, and of whom, when we shall be together crowned with joys unspeakable, which are hidden from the eyes of the world. It appears not to them what we shall be, the glory being such and so great as they, judging carnally, cannot conceive thereof.
答案：我回答说，他们不为人所知，“世界不认识他们”——首先，因为世界不认识他们的父亲；如果世界尊重他，也会尊重他们；因此，第二，他们是“陌生人和旅客”，尽管他们本身很优秀。第三，“他们的生命与基督同藏”，哥罗西书 3:3。他们被遮蔽和羞辱。耻辱、丑闻、苦难和自身的软弱使神的儿女们不为人所知；然而，那些认识他们的人即使在他们的软弱中也能看到许多值得观察和实践的事情。相反，对于邪恶的人，应该尊重什么？我们是否应该因为他们的地位、状态、美貌、财富或类似的事物而更加看重他们？当所有的尊重都被剥夺时，这些都将以死亡告终；但善良在死亡中更加完美，它永远不会结束；因此，应该更加尊重和尊敬善良的人。邪恶的人也可以受到尊重，但前提是他们身上带有上帝的形象，例如他们在治理和管理的职位上；因此，他们并不被尊重，而是他们所携带的优越感的形象。 因此，在这些相似的人中，最受尊重的应该是最善良的人，正如我之前所说的，这是一个善人的标志；因为大卫在诗篇 15:4 中说了什么？“凡行为诡诈的，他都藐视；惟有敬畏耶和华的，他必尊重。”为了达到这个目的，从自己开始。你如何评价自己？你是以肉体的方式来评价自己吗？那么你又怎么能正确地评价别人呢？所以要像帝奥多修斯一样，“根据你在恩典和得救的确据上评价自己”（c）。世界怎么看你又有什么关系！希伯来书 11:38 中的圣徒们也被人看作不值得活着。但要记住，上帝不以被称为我们的上帝和父亲而感到羞耻。天堂是我们的，基督、恩典和荣耀都是我们的。因此，通过正确评价自己，你将开始尊重他人身上你所看重的东西；当我们一起享受无法言喻的喜悦，并且这些喜悦对世界来说是隐藏的时候，我们将会发现上帝最看重什么，以及他看重谁。 他们似乎无法理解我们将成为什么样子，荣耀如此伟大，以至于他们以肉眼的判断无法想象。

HE WAS NIGH TO DEATH
他濒临死亡

Because for the work of Christ he was nigh to death. - VERSE 30
因为他为基督的工作几乎临近死亡。- 第 30 节

This work of Christ especially aims at works of mercy to Paul while he was in prison, and for these he is said to be nigh to death. By his long and tedious journey he took a sickness, and thereby was nigh to death. And these are called 'the works of Christ;' partly because all good works are from Christ—for he commands them, he allows them, he did them—and partly also because in the doing of them our aim is at Christ's honour. So then the excellency of good works consists not in doing those which are good in their own nature, but in well doing of them. All our particular actions must be done with having an eye on and a respect to Christ. What if therefore thou doest any good thing with an eye on credit or a good name, nay, if of mere pity, without respect of Christ's command, example, and obedience thereunto; all that thou doest in this manner cannot merit the name of a good work, or a work of Christ. For Christ saith, that which you do to any of his little ones you do to him. And do you think that he will take it done to him, when he seeth in thy heart that thou regardest by-respects, and never intendest him in the thing thou doest? No. You did it for commendation, to get popular applause, or for your own profit, or the like. Let it not be with us in this manner. Let us do all things commanded in the second table, as in obedience of the first, to glorify God. Let us do good works thoroughly, though they cost us labour, cost, and danger; also pray zealously, give cheerfully. 'Cursed is he that doth the work of the Lord negligently,' Jer. 48:10. Give freely therefore to every one in whom Christ comes a-begging to thee. 'This is pure religion before God and undefiled, to visit the fatherless and widows,' James 1:27; but see that you keep yourselves 'unspotted of the world.' And these things done as they ought to be, will comfort us on our deathbed, and be an assurance to our consciences of our faith, and will strengthen us when all other works, done for any self-respect, shall be so far from comforting us, as they shall weaken and discomfort us, and bear witness to our guilty consciences of our hypocrisy. But to proceed. It may seem St Paul was ill advised of his work of Epaphroditus, that he called it a work of Christ, when it had like to have cost him his life. Yet ought it not to seem strange, for by this very pattern we learn not to avoid or fly from the doing of any work of Christ; no, though by doing of it we incur danger of our lives. For the best good must take the chief and first place with us; and by how much the soul is more excellent than the body, by so much is the good of the soul to be preferred before the good of the body. He that hates not father, mother, yea, his own life, in respect of God's glory, cannot be the disciple of Christ. God would have us exercise our judgments in these things beforehand, that we may go about all such things with a holy and zealous resolution. Hence we may gather grounds to answer divers doubts.
基督的这项工作特别针对保罗在监狱中的怜悯之举，因此他被说成接近死亡。由于他漫长而乏味的旅程，他生病了，因此接近死亡。这些被称为“基督的工作”；部分原因是因为所有善行都来自基督-因为他命令它们，允许它们，他自己也做了-另一部分原因是因为在做这些事情时，我们的目标是为了荣耀基督。因此，善行的卓越之处不在于做那些本质上是善良的事情，而在于善良地去做它们。我们所有的具体行动都必须以注视和尊重基督为目标。如果你做任何善事只是为了获得荣誉或好名声，甚至只是出于纯粹的怜悯，而没有考虑基督的命令、榜样和对其的顺从；以这种方式做的一切都不能被称为善行或基督的工作。因为基督说，你对他的小子中的任何一个所做的，就是对他自己的所做。你认为当他看到你的心中只关注其他方面，而不是真正打算在你所做的事情中顾及他时，他会接受这样对待吗？不会。 你为了赞誉、得到众人的掌声或者为了自己的利益等等而这样做。但我们不应该这样。让我们按照第二诫命的命令去做一切事情，就像是服从第一诫命一样，来荣耀上帝。让我们彻底地做好善事，即使它们会花费我们劳力、代价和危险；也要热心地祈祷，乐意地给予。"行耶和华工作敷衍的，必受咒诅"（耶利米书 48:10）。因此，要慷慨地给予那些基督来向你乞讨的人。"在神我们的父面前，纯正无瑕的宗教就是看顾在患难中的孤儿寡妇"（雅各书 1:27）；但要注意保持自己"不沾染世俗"。这些事情如果按照应有的方式去做，将会在我们临终时安慰我们，并且对我们的信仰给予我们的良心保证，并在其他所有为了自我尊重而做的工作都无法安慰我们的时候，给予我们力量，因为这些工作只会削弱和使我们不安，并向我们有罪的良心作证我们的伪善。但是继续说下去。保罗似乎对以巴弗洛底徒的工作评价不高，他称之为基督的工作，尽管这个工作差点让他丧命。 然而，这并不奇怪，因为通过这个模式，我们学到了不要回避或逃避基督的任何工作；不，即使通过做这件事我们冒着生命危险。因为最好的善必须在我们心中占据首位；灵魂比身体更为卓越，因此灵魂的善应该优先于身体的善。那些不为了上帝的荣耀而不爱父亲、母亲，甚至自己的生命的人，不能成为基督的门徒。上帝希望我们事先在这些事情上行使判断力，以便我们以圣洁和热切的决心去做这一切。因此，我们可以找到回答各种疑问的依据。

1st Quest. As, first, whether in time of persecution we ought to lose our lives or deny the truth?
第一个问题。在迫害时期，我们应该选择失去生命还是否认真理？

Ans. To this I answer, out of the example of Epaphroditus, affirmatively, that we ought rather to lose our lives than deny the truth; for God's truth is better than our lives. It was commendable in Priscilla and Aquila that they laid down their necks for Paul's life, Rom. 16:3, 4; much more is the truth of God's word to be esteemed above man's life. And they are counted wise that have that esteem; as the martyrs, whose estate is accounted a blessed estate.
答案：我回答说，根据以巴弗洛底德的例子，我们应该宁愿失去生命也不否认真理；因为上帝的真理比我们的生命更重要。普丽西拉和阿居拉为了保护保罗的生命而冒险，这是值得称赞的，罗马书 16:3,4；更何况上帝的话语真理应该被看重于人的生命。那些珍视真理的人被认为是聪明的；就像那些殉道者一样，他们的境况被认为是有福的。

2d Quest. Furthermore, it will be asked, Whether a minister ought to leave his congregation in the time of pestilence, or not?
此外，还将问到，牧师在瘟疫时期是否应该离开他的教众？

Ans. I answer, upon the same ground, he ought not; for he is not, in regard of the work of God, to esteem his own life. But so as he is not bound to a particular visitation of every one whom it hath pleased God to visit with sickness, neither ought the sick party to require this at the hands of the pastor; but rather to reserve him to the general good of all of them, and the rather to spare him. Thus did Beza. And in the law the leprous person was to go about and to cry 'Unclean, unclean,' to the end that others might not unawares be polluted by him. And therefore every one ought to be a good husband for himself, to lay up with himself grounds of comfort against such a time as it may please God to afflict him in any such manner. Another question may hence be answered.
答案：我回答说，出于同样的理由，他不应该这样做；因为他在上帝的工作中，不应该看重自己的生命。但是，他并不被束缚于对每一个上帝选择访问的人进行特定的探望，病人也不应该要求牧师这样做；相反，应该将他保留给所有人的共同利益，更应该节省他。贝扎就是这样做的。在法律中，患麻风病的人必须四处走动并喊叫“不洁净，不洁净”，以免他人不经意间被他污染。因此，每个人都应该为自己做一个好丈夫，在上帝可能以任何这样的方式使他受苦时，为自己储备安慰的理由。从这里可以回答另一个问题。

3d Quest. Whether a man may equivocate to save his own life?
3D 探索。一个人是否可以模棱两可以保全自己的生命？

Ans. I answer: If a man be lawfully called to answer for himself, he must know that he ought to tell the truth, and not to be ashamed thereof; for why do men live but to live honestly, and to keep a good conscience? And it is more necessary that truth should flourish and be cleared than that thou shouldst live. Those that now are ashamed to confess the truth, the God of truth will be ashamed of them hereafter. And therefore a fourth question may arise.
答：如果一个人被合法地要求为自己辩护，他必须知道他应该说出真相，而不应该为此感到羞耻；因为人活着的目的不就是为了诚实地生活，保持良好的良心吗？真理的兴盛和澄清比你的生活更为重要。那些现在不敢承认真相的人，真理之神将来会为他们感到羞耻。因此，第四个问题可能会出现。

4th Quest. Whether a man may break prison to save himself?
第四个问题：一个人是否可以越狱来拯救自己？

Ans. I answer: Thou oughtest not to do anything that may endanger another man to save thine own life; and therefore mayest not, by breaking of prison, endanger the jailor's life to save thyself. And the reasons are, for that it shames the truth and equity of thy cause; and therefore when the prison doors were open Paul would not fly, Acts 16:28, seq. Peter did it indeed, he came out of prison; but it was an extraordinary and miraculous deliverance by the command of the angel, Acts 12:11. Secondly, it is a contempt of magistracy and law; for every man is to be governed by and to submit himself to the law.
答：我回答：你不应该做任何可能危及他人生命以保全自己生命的事情；因此，你不能通过越狱来危及狱卒的生命来保全自己。原因是，这会损害你的事业的真实性和公正性；因此，当监狱的大门打开时，保罗不会逃跑，使徒行传 16:28，之后。彼得确实这样做了，他从监狱里出来了；但那是天使的命令下的非凡和奇迹般的拯救，使徒行传 12:11。其次，这是对政权和法律的蔑视；因为每个人都应该受法律的统治并服从法律。

5th Quest. Again, some have doubted whether a minister, being called to a place of unwholesome air, whether he may leave it.
第五个问题。再次，有人怀疑一个被召唤到一个不健康空气的地方的牧师是否可以离开。

Ans. I answer: Let them consider before they go whether they shall be able to endure or not; but if they be once called, and are there, let them look to the salvation of God's people, and provide for themselves as they may. We see Epaphroditus neglects his own life for the service of God.
我回答：让他们在出发之前考虑一下自己是否能够忍受；但是一旦被召唤并到达那里，让他们为上帝的子民的救赎着想，并尽力为自己提供。我们看到以巴弗提乌为了上帝的事奉而忽视了自己的生命。

6th Quest. A sixth question or doubt may hence be resolved, Whether, in case of persecution, a minister may fly.
第六个问题。一个牧师在受迫害的情况下是否可以逃跑。

Ans. I answer: We may fly for our own safeties; and a minister may, if there be those left that being good shepherds will stand for the flock, that it be not scattered. Yet if God gives thee a spirit of courage to hold out, consult thou with God by earnest prayer for the direction of his Holy Spirit, and he will assuredly direct thee; for if out of thine own confidence thou shouldst stand out, and afterward give back, it would weaken and discourage others, who else it may be would stand out. Yet if thou beest once taken, whether thou art a minister or not, thou art under the law, thou must obey.
答案：我回答：我们可以为了自己的安全而逃离；如果还有那些善良的牧人愿意为群羊站出来，使它们不被分散，一位牧师也可以这样做。然而，如果上帝赐予你勇气的精神来坚持下去，你应该通过真诚的祈祷与上帝商议，寻求他圣灵的指引，他必定会指引你；因为如果你凭着自己的信心坚持下去，然后退缩，会削弱和使其他人感到沮丧，否则他们可能会坚持下去。然而，一旦你被抓住，无论你是不是一位牧师，你都受到法律的约束，你必须服从。

7th Quest. And in the seventh place, we may and ought to be ready to lay down our lives for the commonwealth, for common good is to be preferred before private good. The hand doth endanger itself for the good of the head, and therefore a private man may venture himself to save a public person; and from hence is grounded the lawfulness of a Christian war.
第七个任务。在第七个位置上，我们可以并且应该为了公共利益而准备牺牲自己的生命，因为公共利益应该优先于个人利益。手为了头部的利益而冒险，因此个人可以冒险去拯救公共人物；基于此，基督教战争的合法性得以建立。

Quest. But it will be asked, How shall we come to this resolution, to lay down our lives for the truth?
但会有人问，我们如何才能下定决心，为了真理而舍弃生命？

Ans. I answer: First, thou must labour to have thy judgment enlightened, discern of the order of good things; and this only a Christian can get to account of his life but slightly in comparison, knowing that it is 'but a vapour that soon vanisheth,' James 4:14, and that the peace of conscience will never leave a man till it hath brought him to eternity. He knows also the terrors of conscience are above all terrors, and that it will never leave him. He knows the world cannot be worth a soul, that nothing can redeem it being once lost; and these things being truly learned, we shall be ready to deny father, mother, yea, our very life, if they once oppose Christ; and thus shall we beforehand get a resolution by daily considering these things, and a mind truly prepared for all trials. And to that end put cases with thyself. Now, what thou wouldst do or suffer rather than be drawn to offend God, if the time of trial were now to come. If thy heart doth tell thee that thou canst forego all, and countest them as nought in respect of Christ, surely God he accepts of this thy resolution. If thou canst not find this in thee, know for a certainty thy faith is but weak. And therefore consider with thyself, that if thou come to this, to lose all for Christ, thou shalt be no loser. The peace of conscience is above all good that can be desired; and [consider] that thy life is not thine own, for both it, our estate, friends, are all of God's gift to us, who may take them when he will. But if they be lost for God's service, thou shalt be no loser. It cannot stand with God's justice to suffer it. Let this bring shame upon many that will do nothing for the church, lose no credit amongst the wicked men, part with no jot of their goods, take no pains nor labour. We see it that martyrs they will spend their blood. Esther counted not her life dear unto her: 'If I perish, I perish,' 4:16. And yet these are loath to venture displeasure of some inferior, mean person. How can such ever think to get assurance of salvation? In this case those that thus love their lives do hate them, and that which they fear shall fall suddenly on them; as it was with those that, starting aside for fear, and denying their profession, thinking to save themselves from the fire, they fell into a worse fire, the hell of a guilty conscience, which cannot be quenched, nor they made insensible thereof.
答：首先，你必须努力使自己的判断力得到启迪，辨别善事的顺序；只有基督徒才能稍微考虑到自己的生命，因为他知道生命只是“一阵烟雾，转瞬即逝”（雅各书 4:14），只有当他被带到永恒之时，良心的平安才会永远不离开他。他也知道，良心的恐惧是最大的恐惧，它永远不会离开他。他知道世界不能值得一个灵魂，一旦失去就无法赎回；当真正学会了这些事情，我们就会准备好去否认父亲、母亲，甚至是我们自己的生命，如果他们一旦反对基督；通过每天思考这些事情，我们事先就会得到一个决心，一个真正为所有试炼做好准备的心态。为了达到这个目的，你可以自问一些问题。现在，如果试炼的时刻来临，你宁愿做什么或忍受什么，也不愿得罪上帝。如果你的内心告诉你，你可以放弃一切，并将它们视为无关紧要，只为了基督，那么上帝必然接受你的决心。如果你在自己身上找不到这一点，那么你可以确定你的信仰是薄弱的。 因此，请你自己考虑一下，如果你为基督而失去一切，你将不会是个失败者。良心的平安是最可期望的一切好处之上；而且要考虑到你的生命不属于你自己，因为生命、财产和朋友都是上帝赐予我们的，他可以在他愿意的时候夺走它们。但如果它们因为为上帝服务而失去，你将不会是个失败者。这是与上帝的公正不相符的。让这使许多人感到羞愧，他们对教会不做任何事情，不在恶人中失去信誉，不舍弃任何财产，不付出任何努力或工作。我们看到殉道者他们愿意流血。以斯帖不把她的生命看得重要：“我就死就死吧。”（以斯帖记 4:16）然而，这些人却不愿冒险得罪一些下级、卑微的人。这样的人怎么能指望得到救恩的保证呢？ 在这种情况下，那些如此热爱他们的生活的人却憎恨它们，他们所害怕的将会突然降临在他们身上；就像那些因为害怕而惊慌失措、否认自己的信仰，以为可以从火灾中逃脱，结果却陷入了更糟糕的火焰，即罪恶良心的地狱，它无法熄灭，也无法使他们对此麻木不仁。

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Work Out Your Salvation With Fear and Trembling, by Richard Sibbes, Copyright © 2022
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