The Bruised Reed
受伤的芦苇

and Smoking Flax
燃烧的亚麻

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

Table of Contents
目录

TO THE RIGHT HONOURABLE SIR HORATIO VERE, KNIGHT
致尊敬的霍雷肖·维尔爵士

TO THE GENERAL READER
给普通读者

CHAPTER I.— What the Reed is, and what the Bruising
第一章 - 芦苇是什么，以及什么是碾压

CHAPTER II.—Those that Christ hath to do withal are Bruised
第二章 - 基督所要处理的人是受伤的。

CHAPTER III.—Christ will not Break the Bruised Reed
第三章 - 基督不会折断受伤的芦苇

CHAPTER IV.—Signs of one truly bruised.—Means and measure of bruising, and comfort to such.
第四章——真正受伤的迹象。受伤的方式和程度，以及对此类人的安慰。

CHAPTER V.—Grace is little at first.
第五章 - 一开始时，恩典很少。

CHAPTER VI.—Grace is mingled with Corruption
第六章 - 恩典与腐败混合在一起

CHAPTER VII.—Christ will not quench small and weak beginnings
第七章 - 基督不会扼杀微小而脆弱的开端

CHAPTER VIII.—Tenderness required in ministers toward young beginners
第八章 - 牧师对年轻初学者的温柔要求

CHAPTER IX.—Governors should be tender of weak ones, and also private Christians
第九章 - 统治者应对弱者和私人基督徒保持温柔。

CHAPTER X.—Rules to try whether we be such as Christ will not quench
第十章 - 试验我们是否是基督不会扑灭的规则

CHAPTER XI.—Signs of smoking flax which Christ will not quench
第十一章 - 基督不会熄灭的吸烟亚麻的迹象

CHAPTER XII.—Scruples hindering comfort removed
第十二章 - 消除妨碍舒适的顾虑

CHAPTER XIII.—Set upon Duties notwithstanding Weaknesses
第十三章 - 尽责无论弱点

CHAPTER XIV.—The Case of Indisposition Resolved, and Discouragements
第十四章 - 解决疾病的情况，以及挫折

CHAPTER XV.—Of infirmities. No cause of discouragement. In whom they are. And how to recover peace lost
第十五章——关于弱点。不要灰心的原因。弱点存在于谁身上。以及如何恢复失去的平静。

CHAPTER XVI.—Satan not to be believed, as he representeth Christ unto us.
第十六章-不要相信撒旦，因为他替我们描绘了基督。

CHAPTER XVII.—Reproof of such as sin against this merciful disposition in Christ. Of quenching the Spirit
第十七章 - 谴责那些违背基督这种仁慈态度的罪人。扼灭圣灵的行为。

CHAPTER XVIII.—Of Christ's judgment in us, and his victory, what it is.
第十八章 - 关于基督在我们内心的审判和他的胜利，它是什么。

CHAPTER XIX.—Christ is so mild that yet he will govern those that enjoy the comfort of his mildness.
第十九章 - 基督是如此温和，以至于他将统治那些享受他温和安慰的人。

CHAPTER XX.—The spiritual government of Christ is joined with judgment and wisdom
第二十章 - 基督的属灵统治与审判和智慧相结合

CHAPTER XXI.—Where true wisdom and judgment is, there Christ sets up his government
第二十一章 - 真正的智慧和判断所在之处，基督在那里建立他的政府

CHAPTER XXII.—Christ's government is victorious
第二十二章 - 基督的统治获得胜利

CHAPTER XXIII.—Means to make Grace victorious
第二十三章-使恩典获得胜利的方法

CHAPTER XXIV.—All should side with Christ.
第二十四章 - 所有人都应该站在基督一边。

CHAPTER XXV.—Christ's government shall be openly victorious
第二十五章 - 基督的统治将公开获胜

CHAPTER XXVI.—Christ alone advanceth this government
第二十六章 - 只有基督能推进这个政府

CHAPTER XXVII.—Victory not to be had without fighting
第二十七章 - 没有战斗就没有胜利

CHAPTER XXVIII.—Be encouraged to go on cheerfully, with confidence of prevailing
第二十八章-鼓励你继续愉快地前进，充满胜利的信心

TO THE RIGHT HONOURABLE
至尊尊贵的

SIR HORATIO VERE, KNIGHT,
赫拉修·维尔爵士，骑士

LORD VERE OF TILBURY, AND GENERAL OF THE ENGLISH FORCES
特尔伯里勋爵，英军将领

UNDER THE HIGH AND MIGHTY LORDS
在高高在上的贵族们之下

THE STATES GENERAL OF THE UNITED PROVINCES IN THE NETHERLANDS:
荷兰联省的联邦议会

AND TO HIS PIOUS CONSORT,
和他虔诚的配偶

THE LADY MARY VERE,
玛丽·维尔夫人

INCREASE OF GRACE, ETC.
增加恩典等等。

RIGHT HONOURABLE,
尊敬的阁下，

Soldiers that carry their lives in their hands had need, above all others, to carry grace in their hearts, that so having made peace with God, they may be fit to encounter with men; and having by faith in Christ disarmed death before they die, they may sacrifice their life with the more courage and comfort, which to neglect, being a matter of eternity, is not valour, but desperate madness, because in this business, as in oversights of war, there is no place for a second repentance, the first error being unrecoverable. In evils above the strength of man to prevail against* and his patience to endure, there God hath planted the affection of fear, which might stir us up to avoid the danger by flying to him in Christ, who being our friend, it is no matter who is our enemy: we may be killed, but cannot be hurt; so safe it is to be under his command that hath command over death, hell, judgment, and all that we most fear. Yet such is our nature, that by familiarity with danger, we grow by degrees insensibly to be hardened against it, and to look no further than death, as if to die were only to give up the ghost, and then an end of all. And hereupon it is, that they that follow the wars are generally taken to be men not most religious; the more respect those of that profession deserve, that have learned upon what terms to live and die, that are sure of a better life before they leave this, that have laid up their life in Christ; amongst whom, Right Honourable, the world hath a long time taken notice of you, in whom both religion and military employment, meekness of spirit with height of courage, humility with honour, by a rare and happy combination have met together. Whereby you have much vindicated your profession from common imputation, and shewed that piety can enter into tents, and follow after camps, and that God hath his Joshuas and his Corneliuses in all ages. But I will not use many words of yourself to yourself, because though you have done much that may and will be spoken, yet you love not to hear or speak of what you have done.
将生命置于手中的士兵，最需要在心中怀有恩典，这样与上帝和好之后，才能适应与人相遇；凭借对基督的信仰，在死亡来临之前解除死亡的威胁，以更大的勇气和安慰牺牲生命。忽视这一点是对永恒的事情的忽视，不是勇气，而是绝望的疯狂，因为在这个事务中，就像在战争中的疏忽一样，没有第二次悔改的机会，第一次错误是无法挽回的。在超出人力所能战胜和忍受的邪恶中，上帝种下了恐惧的情感，这可能激励我们通过信靠基督来避免危险，他是我们的朋友，无论谁是我们的敌人都无关紧要：我们可能会被杀死，但不会受伤；在他的指挥下是如此安全，他掌管着死亡、地狱、审判和我们最害怕的一切。然而，我们的本性如此，通过与危险的熟悉，我们逐渐不知不觉地对其变得麻木，只看到死亡，仿佛死亡只是放弃灵魂，然后一切都结束了。 在此，跟随战争的人通常被认为不是最虔诚的人；而那些已经学会如何生活和死亡的人，那些在离开这个世界之前就确信有更美好的生活的人，那些已经将他们的生命寄托在基督里的人，他们才是这个职业中值得尊敬的人。在这其中，尊敬的先生，世人长久以来都注意到了您，您在其中展示了宗教和军事职业的结合，温和的精神和高尚的勇气，谦卑和荣誉。因此，您大大洗刷了您的职业常见的污名，并展示了虔诚可以进入帐篷，跟随军队，上帝在各个时代都有他的约书亚和哥尼流。但我不会对您自己多说几句，因为尽管您已经做了很多值得称道的事情，但您不喜欢听到或谈论您所做的事情。

It may seem to some unbefitting to offer a discourse of a 'bruised reed' to such a strong and flourishing cedar. But experience sheweth that the strongest plants in God's house are exposed sometimes to strong winds of temptation, and thereupon meet with bruisings, that they may the better know by whose strength they stand, and that the greatest may learn to go out of themselves to the same common rock and fountain of strength with the meanest. David was a valiant man; yet upon experience of his oft failings and recoveries, he became towards God as a weaned child. Lowliness of mind to Godward and greatness of spirit against His enemies may well stand together; for the way to be above all other things is to submit to God first. Besides, this text speaketh of the prevailing government of Christ in his church and in his children, which may be an encouragement to your Lordship still, not only to own the cause of Christ in these times, wherein men are ashamed of what they should glory in, and glory in their shame; but likewise to fight the Lord's battles, when called to it, and help him against the mighty, for victory attendeth Christ's side in the end. Though God, to revenge the quarrel of his covenant, suffer his enemies to prevail yet for a time, to harden them the more, yet the; have undertaken a damned cause; and howsoever the church hath just I provoked God, yet the cause shall stand impregnable against all create, power of devils and men. We naturally desire victory, and many desire it more than truth or goodness, which only are victorious; and so out of a depraved judgment they cross their own desires, seeking to overcome in that wherein it were safer for them to be overcome. These* are sure to meet with shame in the conclusion instead of victory; or else we must deny Christ to be King of his church and Judge of the world. Proceed on still, Honourable Lord, to stand for Christ both in peace and war, and this shall be found to your honour when Christ shall come 'to be glorious in his saints,' 2 Thess. 1:10, that he thought you worthy to honour himself by, when others, that oppose or betray the cause of Christ for base ends, shall not dare to hold up their heads.
对于一个如此强大和繁荣的香柏树来说，向其提供关于“受伤的芦苇”的讨论可能看起来有些不合适。但经验表明，上帝家中最坚强的植物有时会遭受强烈的诱惑之风，因此会受到伤害，以便更好地了解他们站立的力量来源，并使最伟大的人能够与最卑微的人一起依靠同一块岩石和力量之源。大卫是一个勇敢的人；然而，通过经历他频繁的失败和恢复，他对上帝变得像一个断奶的孩子。对上帝谦卑，对敌人有着伟大的精神，这两者可以很好地共存；因为超越一切的方法是首先顺服于上帝。此外，这段经文谈到了基督在他的教会和他的子民中的统治，这可能会对您的尊贵产生鼓励，不仅要在这个时代坚守基督的事业，因为人们对应该夸耀的事情感到羞耻，并夸耀他们的羞耻；而且在被召唤时，也要与主一起争战，帮助他对抗强大的敌人，因为胜利最终属于基督。 尽管上帝为了报复他的约定之争，暂时容许他的敌人占上风，以加强他们的刚硬，但他们已经承担了一个该死的事业；无论教会如何激怒上帝，这个事业将对抗所有魔鬼和人类的创造力而坚不可摧。我们天生渴望胜利，许多人更渴望胜利胜过真理或善良，而只有真理和善良才是胜利的；因此，出于一种堕落的判断，他们违背了自己的欲望，试图在那个领域取得胜利，而在那个领域中，被击败对他们来说更安全。这些人最终将遭受耻辱而非胜利；否则我们必须否认基督是他的教会的君王和世界的审判者。尊敬的主啊，请继续为基督在和平与战争中站立，当基督“在他的圣徒中得荣耀”的时候，这将成为您的荣耀，希腊后书 1:10，他认为您值得他荣耀，而那些出于卑鄙目的反对或背叛基督事业的人将不敢抬头。

I would not divide you from your Honourable Lady, being obliged to both, and both being one, as in other bands, so in that above nature, in love to the best things; both exemplary in all religions courses; both in your places, likewise, having been employed in great services for the common good, so that not only this but foreign States are bound to bless God for you both. Going on in these ways, you will find God making his promise good of honouring them that honour him.
我不会将您与您尊贵的女士分开，因为我对两者都感激，并且两者是一体的，就像其他羁绊一样，超越自然的爱，对最好的事物充满榜样作用；在所有宗教事务中都是典范；同样地，在您们的职位上，为了共同的利益，您们都曾经承担过重大的服务，以至于不仅本国，连外国也应该为您们两位感谢上帝。继续走在这条道路上，您们会发现上帝实现了他对尊重他的人的荣耀的承诺。

I do not so far overvalue this poor work as to think it worthy of your Honours, but thus I thought meet to witness my deserved respect to you both. If I be to blame for suffering these sermons, long since preached, thus to come forth, others must divide the fault with me, who had brought it to that pass that it was almost necessary for me to take this course. The Lord continue to bless your Honours, with all your branches, and to maintain his grace in you, 'until he hath brought forth judgment unto victory,' Mat. 12:20.
我并不过分高估这个不起眼的作品，认为它值得您的尊敬，但我认为这样做是为了向您们表达我应得的尊重。如果我因为让这些早已传讲的布道词出现在这里而受到责备，那么其他人也必须与我共同分担责任，因为他们已经使得我几乎不得不采取这种方式。愿主继续保佑您们的尊贵，以及您们的后代，并在您们身上保持他的恩典，直到他将审判带到胜利为止，太 12:20。

Your Honours' to command in the Lord,
尊敬的法官们，奉主之命，

RICHARD SIBBES.
理查德·西布斯。

TO THE GENERAL READER
给普通读者

To prevent a further inconvenience, I was drawn to let these notes pass with some review, considering there was an intendment of publishing them, by some who had not perfectly taken them; and these first, as being next at hand: and having had occasion lately of some fresh thoughts concerning this argument, by dealing with some, the chief ground of whose trouble was the want of considering of the gracious nature and office of Christ; the right conceit of which is the spring of all service to Christ, and comfort from him. God hath laid up all grace and comfort in Christ for us, and planted a wonderful sweetness of pity and love in his heart towards us. As God his father hath fitted him with a body, Heb. 10:7, so with a heart to be a merciful Redeemer. What do* the Scriptures speak but Christ's love and tender care over those that are humbled? and besides the mercy that resteth in his own breast, he works the like impression in his ministers and others, to comfort the feeble-minded, and to bear with the weak, 1 Thess. 5:14. Ministers by their calling are friends of the Bride, and to bring Christ and his Spouse together, and therefore ought, upon all good occasions, to lay open all the excellencies of Christ, and amongst others, as that he is highly born, mighty, One 'in whom all the treasures of wisdom are hid,' Col. 2:3, &c., so likewise gentle, and of a good nature, and of a gracious disposition. It cannot but cheer the heart of the spouse, to consider, in all her infirmities and miseries she is subject to,† that she hath a husband of a kind disposition, that knows how to give the honour of mild usage to the weaker vessel, that will be so far from rejecting her, because she is weak, that he will pity her the more. And as he is kind at all times, so especially when it is most seasonable; he will speak to her heart, 'especially in the wilderness,' Hos. 2:24. The more glory to God, and the more comfort to a Christian soul, ariseth from the belief and application of these things, the more the enemy of God's glory and man's comfort labours to breed mispersuasions of them, that if he cannot keep men from heaven, and bring them into that cursed condition he is in himself, yet he may trouble them in their passage; some and none of the worst, Satan prevails withal so far as to neglect the means, upon fear they should, being so sinful, dishonour God and increase their sins; and so they lie smothering under this temptation, as it were bound hand and foot by Satan, not daring to make out to Christ, and yet are secretly upheld by a spirit of faith, shewing itself in hidden sighs and groans unto God. These are abused by false representations of Christ; all whose ways to such being ways of mercy, and all his thoughts, thoughts of love. The more Satan is malicious in keeping the soul in darkness, the more care is to be had of establishing the soul upon that which will stay it. Amongst other grounds to build our faith on, as the free offer of grace to all that will receive it, Rev. 22:17; the gracious invitation of all that are weary and heavy laden, Matt. 11:28; those that have nothing to buy withal, Isa. 55:1; the command binding to believe, 1 John. 3:23; the danger of not believing, being shut up prisoners thereby under the guilt of all other sins, John 16:9; the sweet entreaty to believe, and ordaining ambassadors to desire peace, 2 Cor. 5:20; putting tender affections into them, answerable to their calling, ordaining sacraments for the sealing of the covenant. Besides these, I say, and such moving inducements, this is one infusing vigour and strength into all the rest, that they proceed from Christ, a person authorised, and from those bowels that moved him not only to become a man, but a curse for us; hence it is, that he 'will not quench the smoking wick or flax.' It adds strength to faith to consider, that all expressions of love issue from nature in Christ, which is constant. God knows that, as we are prone to sin, so, when conscience is thoroughly awaked, we are as prone to despair for sin; and therefore he would have us know, that he setteth himself in the covenant of grace to triumph in Christ over the greatest evils and enemies we fear, and that his thoughts are not as our thoughts are, Isa. 5:8; that he is God, and not man, Hos. 11:9; that there are heights, and depths, and breadths of mercy in him above all the depths of our sin and misery, Eph. 3:18; that we should never be in such a forlorn condition, wherein there should be ground of despair, considering our sins be the sins of men, his mercy the mercy of an infinite God. But though it be a truth clearer man the sunbeams, that a broken-hearted sinner ought to embrace mercy so strongly enforced; yet there is no truth that the heart shutteth itself more against than this, especially in sense of misery, when the soul is fittest for mercy, until the Holy Spirit sprinkleth the conscience with the blood of Christ, and sheddeth his love into the heart, that so the blood of Christ in the conscience may cry louder than the guilt of sin; for only God's Spirit can raise the conscience with comfort above guilt, because he only is greater than the conscience. Men may speak comfort, but it is Christ's Spirit that can only comfort. Peace is the fruit of the lips, but yet created to be so, Isa. 57:19. No creature can take off wrath from the conscience, but he that set it on, though all the prevailing arguments be used that can be brought forth, till the Holy Ghost effectually persuadeth, by a divine kind of rhetoric, which ought to raise up our hearts to him who is the comforter of his people, that he would seal them to our souls. Now God dealing with men as understanding creatures, the manner which he useth in this powerful work upon their consciences, is by way of friendly intercourse, as entreaty and persuasion, and discovery of his love in Christ, and Christ's gracious inclination thus even to the weakest and lowest of men. Loquitur Deus ad modum nostrum, agit ad modum suum. And, therefore, because he is pleased by such like motives to enter into the heart and settle a peace there, we ought with reverence to regard all such sanctified helps, and among the rest this of making use of this comfortable description of Christ by God the Father, in going boldly in all necessities to the throne of grace. But we must know this comfort is only the portion of those that give up themselves to Christ's government, that are willing in all things to be disposed of by him. For here we see in this Scripture both joined together, mercy to bruised reeds, and yet government prevailing by degrees over corruptions. Christ so favoureth weak ones, as that he frameth their souls to a better condition than they are in. Neither can it be otherwise, but that a soul looking for mercy should submit itself at the same time to be guided. Those relations of husband, head, shepherd, &c., imply not only meekness and mercy, but government likewise. When we become Christians to purpose, we live not exempt from all service, but only we change our Lord. Therefore, if any in an ill course of life snatch comforts before they are reached out unto them, let them know they do it at their own perils. It is as if some ignorant man should come into an apothecary's shop, stored with variety of medicines of all sorts, and should take what comes next to hand, poison perhaps, instead of physic. There is no word of comfort in the whole book of God intended for such as regard iniquity in their hearts, Ps. 66:18; though they do not act it in their lives. Their only comfort is, that the sentence of damnation is not executed, and thereupon there is yet opportunity of safer thoughts and resolutions, otherwise they stand not only convicted but condemned by the word; and Christ that rideth on the white horse, Rev. 6:2, will spend all his arrows upon them, and wound them to death. If any shall bless himself in an ill way, God's wrath shall burn to hell against such. There is no more comfort to be expected from Christ, than there is care to please him. Otherwise to make him an abettor of a lawless and loose life, is to transform him into a fancy, nay, into the likeness of him whose works he came to destroy, 1 John 3:8, which is the most detestable idolatry of all. One way whereby the Spirit of Christ prevaileth in his, is to preserve them from such thoughts; yet we see people will frame a divinity to themselves, pleasing to the flesh, suitable to their own ends, which, being vain in the substance, will prove likewise vain in the fruit, and as a building upon the sand.
为了避免进一步的不便，我决定在经过一些审查后让这些笔记通过，考虑到有人打算将它们出版，而这些人并没有完全理解它们；这些笔记是最近的，因为它们离我最近。最近我与一些人交流，他们最大的困扰是没有考虑到基督的恩慈本质和职责，而我因此对这个问题有了一些新的思考。正确地理解基督的恩慈本质是所有事奉基督和从他那里得到安慰的源泉。上帝为我们在基督里储存了所有的恩典和安慰，并在他的心中种下了对我们的奇妙怜悯和爱意。正如上帝他的父亲给他配备了一个身体（来 10:7），他也给他配备了一个有怜悯心的救赎者的心。圣经所说的不就是基督对那些谦卑的人的爱和关怀吗？除了他自己心中的怜悯外，他还在他的仆人和其他人中产生了类似的印象，以安慰软弱的人，容忍软弱的人（帖前 5:14）。 牧师们凭借他们的职业是新娘的朋友，他们的使命是将基督和他的新娘联合起来，因此在一切适当的场合，他们应该展示基督的所有美德，其中包括他出身高贵、强大，是“智慧的宝藏”（歌罗西书 2:3 等），同时也是温和、善良、有恩慈的。对于新娘来说，考虑到她所遭受的一切软弱和痛苦，她有一个善良的丈夫，他知道如何对待脆弱的器皿，他不会因为她软弱而拒绝她，反而会更加怜悯她。他在任何时候都是善良的，尤其是在最合适的时候；他会对她的心说话，“尤其在旷野中”（何西阿书 2:24）。 越是相信和应用这些事情，就越能给上帝带来荣耀，给基督徒的灵魂带来安慰。上帝的敌人为了破坏这些，努力制造误导。即使他不能阻止人们进入天堂，使他们陷入他自己所处的可悲境地，他也可以在他们的过程中给他们带来困扰。有些人，尤其是那些最糟糕的人，撒旦成功地使他们忽视了这些方法，因为他们害怕自己的罪孽会亵渎上帝并增加他们的罪孽。因此，他们像被撒旦捆绑住手脚一样，在这种诱惑下闷闷不乐，不敢向基督靠近，但他们暗中被信仰的精神所支撑，这种精神在向上帝发出隐秘的叹息和呻吟中显现出来。这些人被对基督的错误描述所误导；对于这些人来说，基督的一切行为都是怜悯的，他的一切思想都是爱的。撒旦越是恶意地让灵魂处于黑暗中，就越需要确保灵魂建立在能够支撑它的基础上。在我们建立信仰的其他基础之中，有一个是上帝向所有愿意接受的人免费提供恩典的机会。 22:17；凡劳苦担重担的人都受到亲切的邀请，太 11:28；那些没有什么可买的人，以赛亚书 55:1；命令要求相信，约翰一书 3:23；不相信的危险，因此被囚禁在所有其他罪恶的罪恶之下，约翰福音 16:9；甜蜜的请求相信，并任命大使寻求和平，哥林多后书 5:20；使他们产生与他们的呼召相称的温柔情感，为盟约的封印而设立圣礼。除了这些，我说，还有一种激励力量注入到其他一切中，那就是它们来自基督，一个被授权的人，来自那些激发他不仅成为人，而且为我们成为咒诅的内脏；因此，他“不会扑灭冒烟的灯芯或亚麻。”考虑到所有的爱的表达都来自基督的本性，这增加了对信仰的力量，而基督的本性是恒定的。 上帝知道，我们容易犯罪，所以当良心完全觉醒时，我们也容易因罪而绝望；因此，他希望我们知道，他在恩典的约中立定自己，要在基督里战胜我们所害怕的最大的邪恶和敌人，并且他的思想与我们的思想不同，以赛亚书 5:8；他是神，不是人，何西阿书 11:9；在他里面有比我们的罪和苦难更深、更广的怜悯，以弗所书 3:18；考虑到我们的罪是人的罪，他的怜悯是无限神的怜悯，我们永远不应该处于绝望的境地。 但尽管这是一个比阳光更明确的真理，即一个伤心的罪人应该坚决接受如此强制的怜悯；然而，没有什么真理比这更能使心灵关闭自己，特别是在痛苦的感觉中，当灵魂最适合怜悯时，直到圣灵用基督的血洒在良心上，并将他的爱倾注到心中，这样基督的血在良心中才能比罪恶的罪孽更响亮地呼喊；因为只有上帝的灵才能以安慰抬起良心，因为他才是比良心更伟大的。人可以说出安慰的话，但只有基督的灵才能安慰。和平是嘴唇的果实，但是被创造成这样，以赛亚书 57:19。没有任何生物能够从良心上解除愤怒，除非是那个引起愤怒的人，尽管使用了所有可能提出的有力论据，直到圣灵以一种神圣的修辞方式有效地劝说，这应该使我们的心灵升起到他那里，他是他子民的安慰者，他会将他们封印给我们的灵魂。 现在上帝对待人类作为理解的生物，他在对他们的良心进行这种有力的工作时，是通过友好的交往方式，如恳求和劝说，并在基督里展示他的爱，以及基督对最软弱和最低微的人的慈爱倾向。上帝说话的方式是按照我们的方式，他的行动是按照他自己的方式。因此，因为他喜欢通过这样的动机进入人的心灵并在那里安定下来，我们应该尊重所有这些被神圣化的帮助，包括利用上帝父亲对基督的这种令人舒适的描述，在一切需要中大胆地去恩典的宝座前。但我们必须知道，这种安慰只属于那些将自己交给基督的统治，愿意在一切事情上由他支配的人。因为在这里，我们看到这段经文中两者结合在一起，对受伤的芦苇施以怜悯，然而逐渐战胜腐败。基督如此喜爱软弱的人，以至于他塑造他们的灵魂比他们现在的状态更好。 没有其他的选择，一个寻求怜悯的灵魂必须同时顺从被引导。丈夫、头、牧羊人等关系不仅意味着温顺和怜悯，还意味着统治。当我们真正成为基督徒时，我们并不免除所有的服务，只是我们改变了我们的主。因此，如果有人在邪恶的生活方式中抢夺安慰，他们必须知道他们是自食其果。这就好像一个无知的人走进一家药店，里面摆满了各种各样的药物，他随手拿了一瓶，可能是毒药而不是药物。在上帝的整本书中，没有一句安慰的话是为那些心中怀有罪孽的人准备的，诗篇 66:18；即使他们在生活中没有实践出来。他们唯一的安慰是，定罪的判决没有执行，因此还有机会思考和决心更安全的道路，否则他们不仅被定罪，而且被定为死刑；骑在白马上的基督，启示录 6:2，将用他的箭射击他们，并将他们致死。 如果有人以邪恶的方式祝福自己，上帝的愤怒将会对他们燃烧到地狱。从基督那里不能期望更多的安慰，除非我们努力取悦他。否则，将他变成一个支持无法无天和放荡生活的人，就是将他变成一个幻想，甚至是变成他来摧毁的那个人的样子，约翰一书 3:8，这是最可憎的偶像崇拜。基督的灵在他的子民中起作用的一种方式是保护他们免受这样的思想侵害；然而我们看到人们会为自己构建一种合乎自己欲望、适合自己目的的神学，这种神学在实质上是虚无的，结果也将是虚无的，就像在沙子上建造一座房子一样。

The main scope of all, is, to allure us to the entertainment of Christ's mild, safe, wise, victorious government, and to leave men naked of all pretences, why they will not have Christ to rule over them, when we see salvation not only strongly wrought, but sweetly dispensed by him. His government is not for his own pleasure, but for our good. We are saved by a way of love, that love might be kindled by this way in us to God again; because this affection melteth the soul, and mouldeth it to all duty and acceptable manner of performance of duty. It is love in duties that God regards, more than duties themselves. This is the true and evangelical disposition arising from Christ's love to us, and our love to him again; and not to fear to come to him, as if we were to take an elephant by the tooth. It is almost a fundamental mistake, to think that God delights in slavish fears, whenas the fruits of Christ's kingdom are peace and joy in the Holy Ghost: for from this mistake come weak, slavish, superstitious conceits.
所有的主要范围，是引诱我们接受基督温和、安全、智慧、胜利的统治，并使人们剥去所有不愿意让基督统治他们的借口，因为我们看到救恩不仅被坚固地完成，而且被甜蜜地分发。他的统治不是为了自己的快乐，而是为了我们的利益。我们是通过爱的方式得救，这样爱就能在我们心中再次点燃，使我们归向上帝；因为这种情感能融化灵魂，并使其塑造成履行一切责任和可接受的方式的形态。上帝看重的是在事奉中的爱，而不仅仅是事奉本身。这是基督对我们的爱和我们对他的爱所产生的真正福音的态度；不要害怕去接近他，好像我们要拿着大象的牙齿。认为上帝喜欢奴隶般的恐惧几乎是一个基本的错误，因为基督国度的果实是在圣灵中的平安和喜乐；正是由于这个错误，才会产生软弱、奴隶般、迷信的观念。

Two things trouble the peace of Christians very much (1), their weaknesses hanging upon them, and (2) fear of holding out for time to come. A remedy against both is in this text, for Christ is set out here as a mild Saviour to weak ones; and, for time to come, his powerful care and love is never interrupted, until he bring forth judgment to victory. And thereupon it is that both the means of salvation and grace wrought by means, and glory the perfection of grace, come all under one name of the KINGDOM of GOD so oft; because whom by means he brings to grace, he will by grace bring to glory.
基督徒的平安常常受到两件事的困扰：(1)他们的弱点困扰着他们，(2)他们害怕未来的坚持。这段经文中有一个对策，因为基督在这里被描述为温和的救主，对于软弱的人来说；而且，对于未来的时间，他的强大关怀和爱永不中断，直到他带来胜利的审判。因此，救恩和恩典的方式以及恩典的完美，都被统称为上帝的国度，因为他通过方式带领人们获得恩典，他也会通过恩典带领人们获得荣耀。

This makes* the thoughts of the latter judgment comfortable unto us that he who is then to be our judge, cannot but judge for them who have been ruled by him here; for whom he guides by his counsel, those he brings to glory, Ps. 73:24. If our faith were but as firm as our state in Christ is secure and glorious, what manner of men should we be?
这使得后来的判断对我们来说是舒适的，因为那时将成为我们的审判者的人，不得不为那些在这里受他统治的人作出判断；因为他通过他的指导引导的人，他会带到荣耀，诗篇 73:24。如果我们的信仰像我们在基督里的地位一样坚定和光荣，我们将成为何等的人？

If I had gone about to affect writing in a high strain, I should have missed of mine end, and crossed the argument in hand. For shall we that are servants quench those weak sparks which our Lord himself is pleased to cherish? I had rather hazard the censure of some, than hinder the good of others; which, if it be any ways furthered by these few observations, I have what I aimed at. I intended not a treatise, but opening of a text; what I shall be drawn to do in this kind must be by degrees, as leisure in the midst of many interruptions will permit: the Lord guide our hearts, tongues, and pens for his glory and the good of his people.
如果我去追求高深的写作风格，我就会错过我的目标，打乱手头的论点。因为作为仆人，我们能否扑灭那些我们的主自己喜欢培养的微弱火花呢？我宁愿冒一些批评的风险，也不愿阻碍他人的福祉；如果这些观察能在某种程度上促进他人的福祉，那我就达到了我的目标。我并不打算写一本专著，只是解读一段经文；我在这方面所做的事情必须逐步进行，因为在许多干扰中有空闲的时间：愿主引导我们的心灵、口舌和笔端，为他的荣耀和他的子民的福祉而服务。

RICHARD SIBBES.
理查德·西布斯。

CHAPTER I.
第一章。

The Text opened and divided. What the Reed is, and what the Bruising
文本打开并分开。芦苇是什么，擦伤是什么。

A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.—MATT. 12:20.
他不会折断受伤的芦苇，也不会熄灭冒烟的灯芯，直到他发出胜利的判断。-马太福音 12:20

THE prophet Isaiah being lifted up, and carried with the wing of prophetical spirit, passeth over all the time between him and the appearing of Jesus Christ in the flesh, and seeth with the eye of prophecy, and with the eye of faith, Christ as present, and presenteth him, in the name of God, to the spiritual eye of others, in these words: 'Behold my servant whom I have chosen,' &c., Isa. 43:10. Which place is alleged by Saint Matthew as fulfilled now in Christ, Matt. 12:18. Wherein is propounded—
先知以赛亚被提升，并随着先知的灵感飞翔，跨越了他与耶稣基督在肉体中显现之间的所有时间，并以预言的眼睛和信仰的眼睛看到了基督的存在，并以上帝的名义将他呈现给其他人的灵性眼睛，用以下的话语：“看哪，我所拣选的仆人”，以赛亚书 43:10。这段经文被马太福音引用，作为基督的应验，马太福音 12:18。其中提出了以下观点-

First, the calling of Christ to his office.
首先，基督被召唤到他的职位。

Secondly, the execution of it. 重试    错误原因

I. For his calling: God styleth him here his righteous servant, &c., Christ was God's servant in the greatest piece of service that ever was; a chosen, and a choice servant: he did and suffered all by commission from the Father: wherein we may see the sweet love of God to us, that counts the work of our salvation by Christ his greatest service; and that he wil put his only beloved Son to that service. He might well prefix Behold, to raise up our thoughts to the highest pitch of attention and admiration. In time of temptation, misgiving consciences look so much to the present trouble they are in, that they need be roused up to behold him in whom they may find rest for their distressed souls. In temptations it is safest to behold nothing but Christ the true brazen serpent, the true Lamb of God that taketh away the sins of the world, John 1:29. This saving object hat a special influence of comfort into the soul, especially if we look not only on Christ, but upon the Father's authority and love in him. For in at that Christ did and suffered as Mediator, we must see God in him reconciling the world unto himself, 2 Cor. 5:19.
他的呼召：上帝称他为自己的义仆，等等。基督是上帝最伟大的仆人，被选中并成为上帝的选择仆人：他所做的一切都是按照父亲的命令而行，他所受的苦难也是如此。从中我们可以看到上帝对我们的甜蜜爱意，他将我们的救赎工作视为基督所做的最伟大的服务；他愿意让他独一无二的爱子去完成这项任务。他可能会在前面加上“看哪”，以引起我们对最高程度的关注和赞叹。在诱惑的时候，犹豫不决的良心会过多地关注他们目前所面临的困扰，因此需要被唤醒，去看那位能给他们困扰的灵魂带来安息的人。在诱惑中，最安全的做法是只看基督这个真正的铜蛇，真正的神羔羊，他除去世人的罪孽，约翰福音 1:29。这个拯救的对象对灵魂有特殊的安慰影响，尤其是如果我们不仅看基督，还看父亲在他里面的权柄和爱意。因为在基督作为调解人所做和所受的一切中，我们必须看到上帝在他里面与世人和解，哥林多后书 5:19。

What a support to our faith is this, that God the Father, the part offended by our sins, is so well pleased with the work of redemption! And what a comfort is this, that seeing God's love resteth on Christ, as we pleased in him, we may gather that he is as well pleased with us, if we be in Christ! For his love resteth in whole Christ, in Christ mystical, as well as Christ natural, because he loveth him and us with one love. Let us, therefore, embrace Christ, and in him God's love, and build our faith safely on such a Saviour, that is furnished with so high a commission.
这是我们信仰的支持，神父，我们的罪使他生气，但他对救赎的工作非常满意！这是多么的安慰，看到神的爱停留在基督身上，我们喜欢他，我们可以推断，如果我们在基督里，他也同样喜悦我们！因为他的爱完全停留在整个基督身上，包括基督的神秘身份，因为他用同样的爱来爱他和我们。因此，让我们拥抱基督，并在他里面寻找神的爱，并且在这样一个拥有如此高使命的救主身上，安全地建立我们的信仰。

See here, for our comfort, a sweet agreement of all three persons: the Father giveth a commission to Christ; the Spirit furnisheth and sanctifieth to it; Christ himself executeth the office of a Mediator. Our redemption is founded upon the joint agreement of all three persons of the Trinity.
看这里，为了我们的安慰，三位神的人都达成了一个甜蜜的协议：父亲授权给基督；圣灵提供并使其成圣；基督本人执行调解者的职责。我们的救赎建立在三位一体的所有三位神的共同协议之上。

II. For the execution of this his calling, it is set down here to be modest, without making a noise, or raising dust by any pompous coming, as princes use to do. 'His voice shall not be heard.' His voice indeed was heard, but what voice? 'Come unto me, all ye that are weary and heavy laden,' Mat. 11:28. He cried, but how? 'Ho, every one that thirsteth, come,' &c., Isa. 55:1. And as his coming was modest, so it was mild, which is set down in these words: The bruised reed shall he not break, &c. Wherein we may observe these three things:—
二、为了履行他的使命，这里规定要谦虚，不要制造噪音，也不要通过盛大的到来引起尘土飞扬，就像王子们通常做的那样。“他的声音不会被听到。”他的声音确实被听到了，但是是什么声音呢？“凡劳苦担重担的人都可以到我这里来，我就使你们得安息。”（马太福音 11:28）他呼喊，但是怎么呼喊呢？“你们一切干渴的都当就近水来。”（以赛亚书 55:1）正如他的到来是谦虚的，他的态度也是温和的，这在以下这些话中得到了体现：“压伤的芦苇，他不折断。”（马太福音 12:20）我们可以从中观察到以下三点：

First, The condition of those that Christ had to deal withal. (1.) They were bruised reeds; (2.) smoking flax.
首先，基督所要处理的人的状况是：（1）他们是受伤的芦苇；（2）冒烟的灯芯。

Secondly, Christ's carriage toward* them. He brake not the bruised reed, nor quenched the smoking flax: where more is meant than spoken; for he will not only not break the bruised reed, nor quench, &c., but he will cherish them.
其次，基督对他们的态度。他不会折断受伤的芦苇，也不会熄灭冒烟的灯芯：这里的意思超过了言辞；因为他不仅不会折断受伤的芦苇，也不会熄灭等等，而且他会呵护他们。

Thirdly, The constancy and progress of this his tender care, 'until judgment come to victory'—that is, until the sanctified frame of grace begun in their hearts be brought to that perfection, that it prevaileth over all opposite corruption.
第三，他对他们的关怀始终如一，并不断进步，直到审判获得胜利——也就是说，直到在他们的内心开始的圣洁状态达到完美，能够战胜所有相反的腐败。

1. For the first, the condition of men whom he was to deal withal is, that they were bruised reeds, and smoking flax; not trees, but reeds; and not whole, but bruised reeds. The church is compared to weak things; to a dove amongst the fowls; to a vine amongst the plants; to sheep amongst the beasts; to a woman, which is the weaker vessel: and here God's children are compared to bruised reeds and smoking flax. First,† we will speak of them as they are bruised reeds, and then as smoking flax.
首先，他要处理的人的状况是，他们是受伤的芦苇和冒烟的亚麻；不是树木，而是芦苇；不是完整的，而是受伤的芦苇。教会被比作脆弱的事物；在禽类中像鸽子；在植物中像葡萄藤；在兽类中像羊；在女性中，她是更脆弱的器皿：在这里，上帝的儿女被比作受伤的芦苇和冒烟的亚麻。首先，我们将讨论他们作为受伤的芦苇，然后是冒烟的亚麻。

They are bruised reeds before their conversion, and oftentimes after: before conversion all (except such as being bred up in the church, God hath delighted to shew himself gracious unto from their childhood), yet in different degrees, as God seeth meet; and as difference is in regard of temper, parts, manner of life, &c., so in God's intendment of employment for the time to come; for usually he empties such of themselves, and makes them nothing, before he will use them in any great services.
他们在归信之前和归信之后都是受伤的芦苇：在归信之前，除了那些从小在教会中长大并得到上帝喜悦的人之外，所有人都是如此，尽管程度不同，正如上帝所看为合适的那样；而这种差异体现在性格、才能、生活方式等方面，也体现在上帝对他们未来工作的意图上；因为通常在使用他们从事重要工作之前，他会使他们自己变为空虚无物。

(1.) This bruised reed is a man that for the most part is in some misery, as those were that came to Christ for help, and (2) by misery is brought to see sin the cause of it; for whatsoever pretences sin maketh, yet bruising or breaking is the end of it; (3) he is sensible of sin and misery, even unto bruising; and (4), seeing no help in himself, is carried with restless desire to have supply from another, with some hope, which a little raiseth him out of himself to Christ, though he dareth not claim any present interest of mercy. This spark of hope being opposed by doubtings, and fears rising from corruption, maketh him as smoking flax; so that both these together, a bruised reed and smoking flax, make up the state of a poor distressed man. Suck an one as our Saviour Christ termeth poor in spirit, Mat. 5:3, who seeth a want, and withal seeth himself indebted to divine justice, and no means of supply from himself or the creature, and thereupon mourns, and upon some hope of mercy from the promise and examples of those that have obtained mercy, is stirred up to hunger and thirst after it.
（1）这根受伤的芦苇是一个大部分时间都处于困苦中的人，就像那些来求助于基督的人一样；（2）因为困苦而看到罪是其原因；因为无论罪做出什么样的借口，最终都是压伤或打碎；（3）他对罪和困苦有所感知，甚至到了压伤的地步；（4）既然自己找不到帮助，他就带着不安的渴望去寻求他人的供应，带着一些希望，这些希望稍稍让他从自己身上转向基督，尽管他不敢宣称自己立即得到了怜悯。这一丝希望被怀疑和来自腐败的恐惧所对抗，使他如同冒烟的亚麻灯芯；因此，这两者加在一起，一个受伤的芦苇和冒烟的亚麻灯芯，构成了一个贫困困苦人的状态。我们的救主基督称之为“心灵贫穷”的人，他看到了自己的缺乏，同时也看到了自己对神的公义欠下的债务，没有任何自己或其他生物的供应手段，因此他悲伤，并在一些蒙怜悯的应许和那些已经蒙怜悯的人的榜样的鼓励下，被激发起对怜悯的渴望和追求。

CHAPTER II.
第二章。

Those that Christ hath to do withal are Bruised.
那些与基督有关的人是受伤的。

This bruising is required [1] before conversion (1), that so the Spirit may make way for itself into the heart by levelling all proud, high thoughts, and that we may understand ourselves to be what indeed we are by nature. We love to wander from ourselves and to be strangers at home, till God bruiseth us by one cross or other, and then we bethink ourselves, and come home to ourselves with the prodigal (Luke 15:17.)
这种挫伤是在转变之前所必需的[1]，这样圣灵才能通过消除所有骄傲和高傲的思想，为自己在心中铺平道路，使我们能够真正理解我们自己的本性。我们喜欢迷失自己，成为家中的陌生人，直到上帝通过十字架或其他方式使我们受伤，然后我们才会省悟，像浪子一样回到自己的家中（路加福音 15:17）。

A marvellous hard thing it is to bring a dull and a shifting heart to cry with feeling for mercy. Our hearts, like malefactors, until they be beaten from all shifts, never cry for the mercy of the Judge. Again (2), this bruising maketh us set a high price upon Christ. The gospel is the gospel indeed then; then the fig-leaves of morality will do us no good. And (3) it maketh us more thankful, and (4) from thankfulness more fruitful in our lives; for what maketh many so cold and barren, but that bruising for sin never endeared God's grace unto them? Likewise (5), this dealing of God doth establish us the more in his ways, having had knocks and bruisings in our own ways. This is the cause oft of relapses and apostasies, because men never smarted for sin at the first; they were not long enough under the lash of the law. Hence this inferior work of the Spirit in bringing down high thoughts, 2 Cor. 10:5, is necessary before conversion. And, for the most part, the Holy Spirit, to further the work of conviction, joineth some affliction, which, sanctified, hath a healing and purging power.
把一个迟钝而善变的心灵感动地哭泣求怜悯，这是一件了不起的困难事情。我们的心灵，就像罪犯一样，除非被打击得无路可逃，否则永远不会为法官的怜悯而哭泣。再者（2），这种打击使我们对基督更加珍视。那时福音才是真正的福音；那时道德的无花果叶对我们毫无益处。并且（3）它使我们更加感恩，（4）从感恩中更加丰富我们的生活；因为是什么让许多人如此冷漠和贫瘠呢？不就是因为对于罪的打击从未使他们珍视上帝的恩典吗？同样（5），上帝的这种作为使我们在他的道路上更加坚定，因为我们在自己的道路上受过打击和伤害。这往往是人们复发和背道的原因，因为他们从未因罪而受过痛苦；他们没有在律法的鞭打下受够。因此，在转变之前，圣灵在降低高傲的思想方面的这种较低层次的工作是必要的。而且，大多数情况下，为了进一步推动悔改的工作，圣灵会加上一些苦难，这些苦难经过圣化后具有治愈和净化的力量。

Nay, [2] after conversion we need bruising, that (1) reeds may know themselves to be reeds, and not oaks; even reeds need bruising, by reason of the remainder of pride in our nature, and to let us see that we live by mercy. And (2) that weaker Christians may not be too much discouraged when they see stronger shaken and bruised. Thus Peter was bruised when he wept bitterly, Matt. 26:75. This reed, till he met with this bruise had more wind in him than pith. 'Though all forsake thee, I will not, &c., Matt. 26:35. The people of God cannot be without these examples The heroical deeds of those great worthies do not comfort the church so much as their falls and bruises do. Thus David was bruised, Ps. 32:3–5, until he came to a free confession, without guile of spirit; nay, his sorrows did rise in his own feeling unto the exquisite pain of breaking of bones, Ps. 51:8. Thus Hezekiah complains that God had 'broken his bones' as a lion, Isa. 38:13. Thus the chosen vessel St Paul needed the messenger of Satan to buffet him, lest he should be lifted up above measure, 2 Cor. 12:7.
不，[2] 在转变之后，我们需要受到打击，这样（1）芦苇才能认识到自己是芦苇，而不是橡树；即使芦苇也需要受到打击，因为我们的本性中仍然存在骄傲的余韵，让我们看到我们是靠着怜悯而活着。而且（2）当较弱的基督徒看到较强的人受到动摇和打击时，也不会过于气馁。比如彼得在痛哭流涕时受到了打击，太 26:75。在遇到这个打击之前，这根芦苇比实质更多。'即使众人离弃你，我也不会，等等，太 26:35。神的子民不能没有这些例子。那些伟大的英雄事迹并不能像他们的跌倒和受伤那样安慰教会。比如大卫受到了打击，诗 32:3-5，直到他坦诚无私地忏悔；不仅如此，他的痛苦在他自己的感觉中上升到了骨头断裂的剧痛，诗 51:8。希西家抱怨上帝像狮子一样“打碎了他的骨头”，赛 38:13。蒙拣选的器皿保罗也需要撒但的使者来打击他，免得他过于高傲，极度自大，林后 12:7。

Hence we learn that we must not pass too harsh judgment upon our selves or others when God doth exercise us with bruising upon bruising there must be a conformity to our head, Christ, who 'was bruised for us Isa. 53:5, that we may know how much we are bound unto him. Prefane spirits, ignorant of God's ways in bringing his children to heaven censure broken-hearted Christians for desperate persons, whenas God is about a gracious good work with them. It is no easy matter to bring man from nature to grace, and from grace to glory, so unyielding and untractable are our hearts.
因此，我们得知当上帝通过一次又一次的打击来磨砺我们时，我们不应对自己或他人过于苛刻地评判。我们必须与我们的头，基督，保持一致，他为我们而受苦（以赛亚书 53:5），这样我们才能知道我们对他有多么的感激。那些不敬虔的灵魂，对上帝引领他的子民走向天堂的方式一无所知，却对伤心欲绝的基督徒进行指责，而上帝正对他们施行一项恩慈的善工。将人从本性带到恩典，再从恩典带到荣耀，这并不容易，因为我们的心是如此顽固和难以驾驭。

CHAPTER III.
第三章。

Christ will not Break the Bruised Reed
基督不会折断受伤的芦苇

2. The second point is, that Christ will not 'break the bruised reed.' Physicians, though they put their patients to much pain, yet they will not destroy nature, but raise it up by degrees. Chirurgeons* will lance and cut, but not dismember. A mother that hath a sick and froward child will not therefore cast it away. And shall there be more mercy in the stream than in the spring? Shall we think there is more mercy in ourselves than in God, who planteth the affection of mercy in us? But for further declaration of Christ's mercy to all bruised reeds, consider the comfortable relations he hath taken upon him of husband, shepherd, brother, &c., which he will discharge to the utmost; for shall others by his grace fulfil what he calleth them unto, and not he that, out of his love, hath taken upon him these relations, so thoroughly founded upon his Father's assignment, and his own voluntary undertaking? Consider his borrowed names from the mildest creatures, as lamb, hen, &c., to shew his tender care; consider his very name Jesus, a Saviour, given him by God himself; consider his office answerable to his name, which is that he should 'heal the broken-hearted,' Isa. 61:1. At his baptism the Holy Ghost sate on him in the shape of a dove, to shew that he should be a dove-like, gentle Mediator. See the gracious manner of executing his offices. As a prophet, he came with blessing in his mouth, 'Blessed be the poor in spirit,' &c., Matt. 5:3, and invited those to come to him whose hearts suggested most exceptions against themselves, 'Come unto me, all ye that are weary and heavy laden,' Matt. 11:28. How did his bowels yearn when 'he saw the people as sheep without a shepherd!' Matt. 9:36. He never turned any back again that came unto him, though some went away of themselves. He came to die as a priest for his enemies. In the days of his flesh he dictated a form of prayer unto his disciples, and put petitions unto God into their mouths, and his Spirit to intercede in their hearts; and now makes intercession in heaven for weak Christians, standing between God's anger and them; and shed tears for those that shed his blood. So he is a meek King; he will admit mourners into his presence, a king of poor and afflicted persons: as he hath beams of majesty, so he hath bowels of mercies and compassion; 'a prince of peace,' Isa. 9:6. Why was he 'tempted, but that he might succour those that are tempted,' Heb. 2:18. What mercy may we not expect from so gracious a mediator, 1 Tim. 2:5, that took our nature upon him that he might be gracious. He is a physician good at all diseases, especially at the binding up of a broken heart; he died that he might heal our souls with a plaster of his own blood, and by that death save us, which we were the procurers of ourselves, by our own sins; and hath he not the same bowels in heaven? 'Saul, Saul, why persecutest thou me?' Acts 9:4, cried the head in heaven, when the foot was trodden on, on earth. His advancement hath not made him forgot his own flesh; though it has freed him from passion, yet not from compassion towards us. The lion of the tribe of Judah will only tear in pieces those that 'will not have him rule over them,' Luke 19:17. He will not shew his strength against those that prostrate themselves before him.
第二点是，基督不会“折断已经受伤的芦苇”。医生虽然会给病人带来很多痛苦，但他们不会破坏自然，而是逐渐恢复它。外科医生会切开和切割，但不会肢解。一个有生病和难缠孩子的母亲也不会因此抛弃他。难道在溪流中会有更多的怜悯，而在泉水中却没有吗？我们是否应该认为自己比上帝更有怜悯心，而上帝却在我们心中种下怜悯的情感？但是，为了进一步说明基督对所有受伤的芦苇的怜悯，考虑他所承担的舒适关系，如丈夫、牧羊人、兄弟等，他将尽最大努力履行这些关系；因为其他人凭借他的恩典能够实现他所召唤他们去做的事情，难道他不会，他是出于他的爱而承担了这些关系，这些关系完全建立在他父亲的指派和他自己的自愿承担之上吗？考虑他从最温和的生物那里借来的名字，如羔羊、母鸡等，以显示他的温柔关怀；考虑他的名字“耶稣”，这是上帝亲自给他的救主；考虑他的职责与他的名字相符，即“医治伤心的人”，以赛亚书 61:1。 在他受洗的时候，圣灵以鸽子的形象降临在他身上，以显示他将成为一位温和、温柔的调解者。看他履行职责的恩慈方式。作为一位先知，他带着祝福之言而来，“虚心的人是有福的”，等等，马太福音 5:3，并邀请那些心中对自己最有异议的人来到他面前，“凡劳苦担重担的人可以到我这里来”，马太福音 11:28。当他看到人们如同没有牧人的羊群时，他的怜悯之心如何翻滚！马太福音 9:36。他从不拒绝任何来到他面前的人，尽管有些人自己离开了。他以牧师的身份为他的敌人而死。在他有血肉之躯的日子里，他向门徒们传授了一种祷告的形式，将祈求放在他们的口中，并将他的圣灵代祷在他们的心中；现在他在天上为软弱的基督徒代祷，站在上帝的愤怒和他们之间；他为那些流他血的人流泪。所以他是一位温和的国王；他会接纳哀悼者进入他的面前，是贫穷和受苦的人的国王：他既有威严的光辉，也有怜悯和同情的心肠；他是“和平之君”，以赛亚书 9:6。 他为什么会被“试探，但是为了帮助那些被试探的人”，希伯来书 2:18。我们可以从如此仁慈的调解者那里期待什么样的怜悯呢，提摩太前书 2:5，他接受了我们的本性，以便他可以成为仁慈的。他是一位擅长治疗各种疾病的医生，尤其擅长治愈破碎的心灵；他为了用自己的血涂抹来医治我们的灵魂而死去，也因此拯救了我们，我们是因为自己的罪孽而自食其果；他在天上难道没有同样的怜悯吗？当地上的脚踩到时，天上的头喊道：“扫罗，扫罗，你为什么逼迫我？”使徒行传 9:4。他的升华并没有让他忘记自己的肉体；虽然他已经摆脱了激情，但对我们的同情并没有消失。犹大支派的狮子只会撕裂那些“不愿意他统治自己”的人，路加福音 19:17。他不会对那些在他面前俯首称臣的人施展自己的力量。

Use 1. What should we learn from hence, but 'to come boldly to the throne of grace,' Heb. 4:16, in all our grievances? Shall our sins discourage us, when he appears there only for sinners? Art thou bruised? Be of good comfort, he calleth thee; conceal not thy wounds, open all before him, keep not Satan's counsel. Go to Christ though trembling; as the poor woman, if we can but 'touch the hem of his garment,' Matt. 9:20, we shall be healed and have a gracious answer. Go boldly to God in our flesh; for this end that we might go boldly to him, he is flesh of our flesh, and bone of our bone. Never fear to go to God, since we have such a Mediator with him, that is not only our friend, but our brother and husband. Well might the angels proclaim from heaven, 'Behold, we bring you tidings of joy,' Luke 2:10. Well might the apostle stir us up to 'rejoice in the Lord again and again,' Phil. 4:4: he was well advised upon what grounds he did it. Peace and joy are two main fruits of his kingdom. Let the world be as it will, if we cannot rejoice in the world, yet we may rejoice in the Lord. His presence maketh any condition comfortable. 'Be not afraid,' saith be to his disciples, when they were afraid as if they had seen a ghost, 'it is I,' Matt. 14:27, as if there were no cause of fear where he is present.
我们应该从中学到什么呢？在我们所有的困境中，我们应该“坦然无惧地来到恩典的宝座”（希伯来书 4:16）。当他只为罪人出现时，难道我们的罪会使我们气馁吗？你受伤了吗？要有勇气，他在呼唤你；不要隐藏你的伤口，向他敞开一切，不要听从撒旦的劝告。虽然颤抖，也要去找基督；就像那个可怜的妇人一样，如果我们能“摸到他衣服的衣襟”（马太福音 9:20），我们将得到医治和恩慈的回答。大胆地以我们的肉身去找上帝；为了这个目的，我们可以大胆地去找他，因为他是我们的肉身，是我们的骨肉之躯。既然我们有这样一个调解者与上帝同在，不仅是我们的朋友，而且是我们的兄弟和丈夫，我们就不要害怕去找上帝。天使们在天上宣告：“看哪，我给你们带来了喜乐的信息”（路加福音 2:10）。使徒激励我们“要常常在主里面喜乐”（腓立比书 4:4）；他对此有充分的理由。平安和喜乐是他国度的两个主要果实。无论世界如何，如果我们不能在世界中喜乐，我们仍然可以在主里面喜乐。他的同在使任何境况都变得舒适。 当门徒们害怕得像见到鬼一样时，他对他们说：“不要害怕，是我。”（马太福音 14:27），好像在他的存在下没有什么可害怕的原因。

Use 2. Let this stay us when we feel ourselves bruised. Christ his course is first to wound, then to heal. No sound, whole soul shall ever enter into heaven. Think in temptation, Christ was tempted for me; according to my trials will be my graces and comforts. If Christ be so merciful as not to break me, I will not break myself by despair, nor yield myself over to the roaring lion Satan, to break me in pieces.
使用 2。当我们感到受伤时，让这个留在我们心中。基督的道路是先伤害，然后治愈。没有受伤的灵魂将永远进入天堂。在诱惑中，想一想基督为我受到了诱惑；根据我的试炼，将会有我的恩典和安慰。如果基督如此仁慈，不会击碎我，我就不会因绝望而击碎自己，也不会把自己交给咆哮的狮子撒旦，让它把我撕成碎片。

Use 3. Thirdly, See the contrary disposition of Christ, and Satan and his instruments. Satan setteth upon us when we are weakest, as Simeon and Levi upon the 'Shechemites, when they were sore,' Gen. 34:25; but Christ will make up in us all the breaches sin and Satan have made; he 'binds up the broken-hearted,' Isa. 61:1. And as a mother tendereth most the most diseased and weakest child, so doth Christ most mercifully incline to the weakest, and likewise putteth an instinct into the weakest things to rely upon something stronger than themselves for support. The vine stayeth itself upon the elm, and the weakest creatures have oft the strongest shelters. The consciousness of the church's weakness makes her willing to lean on her beloved, and to hide herself under his wing.
使用 3.第三，看到基督与撒旦及其工具的相反态度。当我们最脆弱时，撒旦会袭击我们，就像西缅和利未对待“示剑人”时一样，当他们非常痛苦时，创世记 34:25；但基督会弥补我们因罪恶和撒旦造成的所有破裂；他“医治伤心的人”，以赛亚书 61:1。正如母亲最关心最病弱的孩子一样，基督最怜悯地倾向于最脆弱的人，同时也使最脆弱的事物本能地依靠比自己更强大的东西来支撑。葡萄藤依靠榆树支撑自己，最脆弱的生物常常有最强大的庇护所。教会对自己的脆弱有所意识，使她愿意依靠她所爱的人，并躲藏在他的翅膀下。

CHAPTER IV.
第四章。

Signs of one truly bruised.—Means and measure of bruising, and comfort to such
真正受伤的迹象。受伤的方式和程度，以及对此类人的安慰。

Objection. But how shall we know whether we are such as those that may expect mercy?
反对。但我们如何知道我们是否属于那些可以期待怜悯的人？

Answer 1. By bruising here is not meant those that are brought low only by crosses, but such as by them are brought to see their sin, which bruiseth most of all. When conscience is under the guilt of sin, then every judgment brings a report of God's anger to the soul, and all less* troubles run into this great trouble of conscience for sin. As all corrupt humours run to the diseased and bruised part of the body, and as every creditor falls upon the debtor when he is once arrested, so when conscience is once awaked, all former sins and present crosses join together to make the bruise the more painful. Now, he that is thus bruised will be content with nothing but with mercy from him that hath bruised him. 'He hath wounded, and he must heal,' Isa. 61:1. Lord, thou hast bruised me deservedly for my sins, bind up my heart again,* &c. 2. Again, a man truly bruised judgeth sin the greatest evil, and the favour of God the greatest good. 3. He had rather hear of mercy than of a kingdom. 4. He hath mean conceits of himself, and thinketh he is not worth the earth he treads on. 5. Towards others he is not censorious, as being taken up at home, but is full of sympathy and compassion to those that are under God's hand. 6. He thinketh those that walk in the comforts of God's Spirit the happiest men of the world. 7. 'He trembleth at the word of God,' Isa. 66:2, and honoureth the very feet of those blessed instruments that bring peace unto him, Rom. 10:15. 8. He is more taken up with the inward exercises of a broken heart than with formality, and yet careful to use all sanctified means to convey comfort.
答案 1. 这里所说的“受伤”并不仅指那些仅因十字架而降低的人，而是指那些通过十字架看到自己的罪恶的人，这是最伤人的。当良心感到罪恶的负罪感时，每一个审判都向灵魂传达了上帝的愤怒，所有较小的困扰都会转化为对罪恶的良心的巨大困扰。就像所有腐败的体液都流向身体上受伤的部位一样，就像每个债权人在债务人被逮捕后都会追讨债务一样，当良心一旦觉醒，所有以前的罪恶和现在的困境都会汇聚在一起，使伤痕更加痛苦。现在，那个受伤的人只会满足于那个伤害他的人的怜悯。“他伤了我，他必须医治我。”（以赛亚书 61:1）主啊，你因我的罪恶而伤了我，求你再次安抚我的心灵，等等。2. 再次，一个真正受伤的人认为罪是最大的邪恶，上帝的恩典是最大的善。3. 他宁愿听到怜悯的话而不是国王的话。4. 他对自己有低估的看法，认为自己不值得踏上的这片土地。5. 对他人，他不苛刻，因为他在家里被占据，但对那些在上帝手下的人充满同情和怜悯。他认为那些在上帝的灵中行走的人是世界上最幸福的人。他在上帝的话语面前战栗，并尊敬那些带给他平安的祝福工具的脚。他更关注内心破碎的体验，而不是形式主义，但仍然小心使用一切神圣的手段来传递安慰。

Question. But how shall we come to have this temper?
但是我们如何才能拥有这种心态呢？

Answer. First, we must conceive of bruising either as a state into which God bringeth us, or as a duty to be performed by us. Both are here meant. We must join with God in bruising of ourselves. When he humbles us, let us humble ourselves, and not stand out against him, for then he will redouble his strokes; and let us justify Christ in all his chastisements, knowing that all his dealing towards us is to cause us to return into our own hearts. His work in bruising tendeth to our work in bruising ourselves. Let us lament our own untowardness, and say, Lord, what an heart have I that needs all this, that none of this could be spared! We must lay siege to the hardness of our own hearts, and aggravate sin all we can. We must look on Christ, who was bruised for us, look on him whom we have pierced with our sins. But all directions will not prevail, unless God by his Spirit convinceth us deeply, setting our sins before us, and driving us to a stand. Then we will make out for mercy. Conviction will breed contrition, and this humiliation. Therefore desire God that he would bring a clear and a strong light into all the corners of our souls, and accompany it with a spirit of power to lay our hearts low.
首先，我们必须将受伤视为上帝使我们陷入的状态，或者作为我们应该履行的责任。这两者都是指这里的意思。我们必须与上帝一起使自己受伤。当他使我们谦卑时，让我们谦卑自己，不要与他对抗，因为那样他会加倍地打击我们；让我们在他的惩罚中为基督辩护，知道他对我们的一切行动都是为了让我们回到自己的内心。他在受伤方面的工作是为了促使我们自己受伤。让我们为自己的倔强感到悲痛，并说：“主啊，我有一个多么需要这一切的心，这一切都不能被省略！”我们必须围攻自己心中的顽固，尽力夸大罪恶。我们必须看着为我们而受伤的基督，看着我们因我们的罪孽而刺透了他。但是，除非上帝通过他的圣灵深深地使我们确信，将我们的罪行摆在我们面前，并迫使我们停下来，否则所有的指导都不会起作用。然后我们会寻求怜悯。确信会产生悔改和谦卑。 因此，愿上帝带来一道明亮而强大的光，照亮我们灵魂的每一个角落，并伴随着一种力量的精神，使我们的心灵谦卑。

A set measure of bruising ourselves cannot be prescribed; yet it must be so far, as 1, we may prize Christ above all, and see that a Saviour must be had; and 2, until we reform that which is amiss, though it be to the cutting off our right hand, or pulling out our right eye. There is a dangerous slighting of the work of humiliation, some alleging this for a pretence for their overly dealing with their own hearts, that Christ will not break the bruised reed; but such must know that every sudden terror and short grief is not that which makes us bruised reeds; not a little hanging down our heads like a bulrush, Isa. 58:5, but a working our hearts to such a grief as will make sin more odious unto us than punishment, until we offer an holy violence against it; else, favouring ourselves, we make work for God to bruise us, and for sharp repentance afterwards. It is dangerous, I confess, in some cases with some spirits, to press too much and too long this bruising, because they may die under the wound and burden before they be raised up again. Therefore it is good in mixed assemblies to mingle comfort, that every soul may have its due portion. But if we lay this for a ground, that there is more mercy in Christ than sin in us, there can be no danger in thorough dealing. It is better to go bruised to heaven than sound to hell. Therefore let us not take off ourselves too soon, nor pull off the plaster before the cure be wrought, but keep ourselves under this work till sin be the sourest, and Christ the sweetest, of all things. And when God's hand is upon us in any kind, it is good to divert our sorrow for other things to the root of all, which is sin. Let our grief run most in that channel, that as sin bred grief, so grief may consume sin.
我们无法规定自我伤害的具体程度；然而，我们必须做到以下两点：1.我们要珍视基督，将他看得高于一切，并意识到我们需要一个救主；2.直到我们改正错误，即使需要割掉我们的右手或拔掉我们的右眼。有些人对谦卑的工作轻视，他们以此为借口过度对待自己的内心，认为基督不会打碎受伤的芦苇；但这些人必须知道，突然的恐惧和短暂的悲伤并不能使我们成为受伤的芦苇；我们不仅仅是低头像芦苇一样，以赛亚书 58:5，而是要使我们的内心产生一种比惩罚更让我们憎恶罪恶的悲伤，直到我们对罪恶采取圣洁的暴力；否则，我们对自己宽容，就会给上帝制造伤害我们的机会，以及之后的深刻悔改。我承认，在某些情况下，对某些人的精神施加过多和过长时间的压力是危险的，因为他们可能在受伤和负担之下死去，而无法再次站起来。因此，在混合的聚会中，将安慰融入其中，以便每个灵魂都能得到适当的安慰。 但是，如果我们以基督的怜悯超过我们的罪恶为基础，彻底处理就不会有危险。宁愿受伤进入天堂，也不愿健康地进入地狱。因此，让我们不要过早地摆脱自己，也不要在治疗未完成之前撕下创可贴，而是让自己在这个过程中保持下去，直到罪成为最酸楚的事情，基督成为一切事物中最甜美的。当上帝的手在任何方面对我们施加压力时，将我们对其他事情的悲伤转向一切的根源，即罪恶，是很好的。让我们的悲伤主要流向那个渠道，就像罪恶引发了悲伤一样，悲伤也可以消除罪恶。

Quest. But are we not bruised unless we grieve more for sin than we do for punishment?
但是，除非我们对罪恶的悔过超过对惩罚的悲伤，否则我们不会受伤吗？

Ans. Sometimes our grief from outward grievances may lie heavier upon the soul than grief for God's displeasure; because in such cases the grief works upon the whole man, both outward and inward, and hath nothing to stay it, but a little spark of faith: which, by reason of the violent impression of the grievance, is suspended in the exercises of it: and this is most felt in sudden distresses which come upon the soul as a torrent or land-flood, and especially in bodily distempers, which by reason of the sympathy between the soul and the body, work upon the soul so far as they hinder not only the spiritual, but often the natural acts. Hereupon St James wisheth in affliction to pray ourselves, but in case of sickness to send for the elders, James 5:14; that may, as those in the gospel, offer up the sick person to God in their prayers, being unable to present their own case. Hereupon God admitteth of such a plea from the sharpness and bitterness of the grievance, as in David, Ps. 6, &c. 'The Lord knoweth whereof we are made, he remembereth we are but dust,' Ps. 103:14; that our strength is not the strength of steel. It is a branch of his faithfulness unto us as his creatures, whence he is called 'a faithful Creator,' 1 Pet. 4:19; 'God is faithful, who will not suffer us to be tempted above that we are able,' 1 Cor. 10:13. There were certain commandments which the Jews called the hedges of the law: as to fence men off from cruelty, he commanded they should 'not take the dam with the young, nor seethe the kid in the mother's milk,' Exod. 23:19; 'nor muzzle the mouth of the ox,' 1 Cor. 9:9. Hath God care of beasts, and not of his more noble creature? And therefore we ought to judge charitably of the complaints of God's people which are wrung from them in such cases. Job had the esteem with God of a patient man, notwithstanding those passionate complaints. Faith overborne for the present will get ground again; and grief for sin, although it come short of grief for misery in violence, yet it goeth beyond it in constancy; as a running stream fed with a spring holdeth out, when a sudden swelling brook faileth.
有时候，我们因为外在的不幸而感到的悲伤可能比因为得罪上帝而感到的悲伤更加沉重；因为在这种情况下，悲伤作用于整个人，无论是外在还是内在，而且没有任何东西可以阻止它，只有一点点信仰的火花：由于不幸的强烈冲击，这点信仰在实践中被悬挂起来：这在突然的困扰中最为明显，它们如同洪水或山洪一样袭击灵魂，尤其是在身体不适的情况下，由于灵魂和身体之间的共鸣，它们对灵魂的影响如此之大，以至于不仅阻碍了灵性行为，而且经常阻碍了自然行为。因此，雅各书中建议在困苦中自己祷告，但在病痛的情况下请长老前来，雅各书 5:14；他们可以像福音书中的人一样，在祈祷中将病人献给上帝，因为病人无法自己陈述自己的情况。因此，上帝允许从痛苦和苦涩中提出这样的请求，就像在大卫的诗篇 6 等中一样。“耶和华知道我们是何等的形状，他记得我们不过是尘土”，诗篇 103:14；我们的力量不是钢铁的力量。 这是他对我们作为他的创造物的忠诚的一个分支，因此他被称为“忠诚的造物主”（彼得前书 4:19）；“神是忠信的，他必不叫你们受试探过于所能受的”（哥林多前书 10:13）。有一些诫命被犹太人称为律法的篱笆，目的是防止人们残忍行为，例如他命令人们“不可连母带子拿去，不可在母子同日宰杀”（出埃及记 23:19）；“不可笼住踹谷的牛嘴”（哥林多前书 9:9）。神关心动物，难道不关心他更高贵的创造物吗？因此，在这些情况下，我们应该对神的子民的抱怨持有宽容的态度。尽管约伯在那些激动的抱怨中被神认为是一个忍耐的人，但信心在目前被压倒时会再次站起来；对罪的悔恨虽然不及对苦难的悲伤那样激烈，但在坚定性上超越了后者；就像一条被泉水滋养的流水，在暴涨的小溪干涸时仍然持续流淌。

For the concluding of this point, and our encouragement to a thorough work of bruising, and patience under God's bruising of us, let all know that none are fitter for comfort than those that think themselves furthest off. Men, for the most part, are not lost enough in their own feeling for a Saviour. A holy despair in ourselves is the ground of true hope, Hos. 14:3. In God the fatherless find mercy: if men were more fatherless, they should feel more God's fatherly affection from heaven; for God that dwelleth in highest heavens, Isa. 66:2, dwelleth likewise in the lowest soul. Christ's sheep are weak sheep, and wanting in something or other; he therefore applieth himself to the necessities of every sheep. 'He seeks that which was lost, and brings again that which was driven out of the way, and binds up that which was broken, and strengthens the weak,' Ezek. 34:16; his tenderest care is over the weakest. The lambs he carrieth in his bosom, Isa. 40:11; 'Peter, feed my lambs,' John 21:15. He was most familiar and open to the troubled souls. How careful was he that Peter and the rest of the apostles should not be too much dejected after his resurrection! 'Go, tell the disciples, and tell Peter,' Mark 16:7. Christ knew that guilt of their unkindness in leaving of him had dejected their spirits. How gently did he endure Thomas his unbelief! and stooped so far unto his weakness, as to suffer him to thrust his hand into his side (a).
对于这一点的总结，以及我们对彻底工作和在上帝的摧残下保持耐心的鼓励，让所有人都知道，没有人比那些认为自己离得最远的人更适合得到安慰。大多数人对救主的感觉并不足够迷失。对自己的圣洁绝望是真正希望的基础，何西阿书 14:3。在上帝那里，无父之子能够找到怜悯：如果人们更加无父，他们将更能感受到上帝从天上的父爱；因为上帝既住在最高的天上，以赛亚书 66:2，也住在最低的灵魂中。基督的羊是软弱的羊，或多或少都有所缺乏；因此，他关注每只羊的需求。他寻找那些迷失的，带回那些走错路的，包扎那些受伤的，加强那些软弱的，以西结书 34:16；他对最软弱的人最关心。他把小羊羔抱在怀里，以赛亚书 40:11；“彼得，喂养我的小羊羔，”约翰福音 21:15。他对困扰的灵魂非常亲切和开放。他在复活后非常关心彼得和其他使徒不要太沮丧！ “去，告诉门徒，告诉彼得。”马可福音 16:7。基督知道他们离开他时的不友善使他们感到沮丧。他多么温柔地忍受了托马斯的不信！他甚至屈尊到容忍他的软弱，让他把手伸进他的肋旁（a）。

CHAPTER V.
第五章。

Grace is little at first.
优雅起初很小。

For the second branch, God will not quench the smoking flax, or wick, but will blow it up till it flameth. In smoking flax there is but a little light, and that weak, as being not able to flame, and this little mixed with smoke.
对于第二个分支，上帝不会扑灭冒烟的亚麻花，或者灯芯，而是会吹它直到燃烧。在冒烟的亚麻花中只有一点点微弱的光亮，而且很弱，无法燃烧，这点微弱的光亮还夹杂着烟雾。

The observations hence are, first, That in God's children, especially in their first conversion, there is but a little measure of grace, and that little mixed with much corruption, which, as smoke, is offensive. Secondly, That Christ will not quench this smoking flax.
观察结果是：首先，上帝的儿女，尤其是在他们初次归向时，只有少量的恩典，而且这少量的恩典掺杂着许多腐败，就像烟一样令人讨厌。其次，基督不会扑灭这冒烟的麻花蜡烛。

Obs. 1. For the first, Grace is little at the first. There are several ages in Christians, some babes, some young men: grace is as 'a grain of mustard seed,' Matt. 17:20. Nothing so little as grace at first, and nothing more glorious afterward: things of greatest perfection are longest in coming to their growth. Man, the perfectest creature, comes to perfection by little and little; worthless things, as mushrooms and the like, like Jonah's gourd, soon spring up, and soon vanish. A new creature is the most excellent frame in all the world, therefore it groweth up by degrees; we see in nature that a mighty oak riseth of an acorn. It is with a Christian as it was with Christ, who sprang out of the dead stock of Jesse, out of David's family, Isa. 53:2, when it was at the lowest, but he grew up higher than the heavens. It is not with the trees of righteousness as it was with the trees of paradise, which were created all perfect at the first. The seeds of all the creatures in this goodly frame of the world were hid in the chaos, in that confused mass at the first, out of which God did command all creatures to arise; in the small seeds of plants lie hid both bulk and branches, bud and fruit. In a few principles lie hid all comfortable conclusions of holy truth. All these glorious fireworks of zeal and holiness in the saints had their beginning from a few sparks.
注意 1：首先，恩典在一开始是很少的。基督徒有不同的阶段，有些是婴孩，有些是年轻人：恩典就像是“芥菜种子”，马太福音 17:20。一开始恩典是如此微小，但后来却更加荣耀：最完美的事物需要最长时间才能成长。人类作为最完美的生物，通过渐渐成长来达到完美；而像蘑菇等毫无价值的东西，像约拿的葫芦一样，很快就会生长，也很快就会消失。一个新造的人是世界上最优秀的构造，因此它是逐渐成长的；我们在自然界中看到，一颗小橡子可以长成一棵巨大的橡树。基督徒的情况与基督的情况相似，基督是从耶西的死树干中，从大卫的家族中发芽而出，以赛亚书 53:2，当时处于最低谷，但他的成长超过了天堂。与伊甸园的树木不同，那些树木在一开始就被创造得完美无缺。 这个美好世界中所有生物的种子都隐藏在混沌之中，在最初的混乱中，上帝命令所有生物出现；在植物的小种子中隐藏着体积和枝干、芽和果实。在几个原则中隐藏着所有圣洁真理的舒适结论。所有圣徒的热忱和圣洁的烟火都起源于几个火花。

Let us not therefore be discouraged at the small beginnings of grace, but look on ourselves, as 'elected to be blameless and without spot,' Eph. 1:4. Let us only look on our imperfect beginning to enforce further strife to perfection, and to keep us in a low conceit. Otherwise, in case of discouragement, we must consider ourselves, as Christ doth, who looks on us as such as he intendeth to fit for himself. Christ valueth us by what we shall be, and by that we are elected unto. We call a little plant a tree, because it is growing up to be so. 'Who is he that despiseth the day of little things?' Zech. 4:10. Christ would not have us despise little things.
让我们不要因为恩典的小小开端而灰心，而是把自己看作是“被选为无可指摘、没有瑕疵的”（弗 1:4）。让我们只看到我们不完美的开端，以推动我们更进一步追求完美，并使我们保持谦卑的态度。否则，如果灰心丧气，我们必须把自己看作是基督所看待的，他把我们看作是他打算使之合适自己的人。基督根据我们将成为的样子来评价我们，以及我们被选中的目标。我们把一个小小的植物称为树，是因为它正在成长为树。谁会轻视小事的日子呢？（撒迦利亚书 4:10）基督不希望我们轻视小事。

The glorious angels disdain not attendance on little ones; little in their own eyes, and little in the eyes of the world.

Grace, though little in quantity, yet is much in vigour and worth.
优雅，虽然数量不多，但在活力和价值方面却很大。

It is Christ that raiseth the worth of little and mean places and persons. Bethlehem the least, Micah 5:2, Mat. 2:6, and yet not the least; the least in itself, not the least in respect Christ was born there. The second temple, Hag. 2:9, came short of the outward magnificence of the former; yet more glorious than the first, because Christ came into it. The Lord of the temple came into his own temple. The pupil of the eye is very little, yet seeth a great part of the heaven at once. A pearl, though little, yet is of much esteem: nothing in the world of so good use, as the least dram of grace.*
基督使小而卑微的地方和人们的价值提升。伯利恒虽小，弥迦书 5:2，马太福音 2:6，但并非最小；它本身很小，但因基督在那里诞生而不可小觑。第二座圣殿，哈该书 2:9，外表上不如前者华丽；然而比第一座更加荣耀，因为基督进入其中。主的殿降临到自己的殿中。眼睛的瞳孔很小，却能一次看到天空的一大部分。珍珠虽小，却非常珍贵：世界上没有比最小的恩典更有用的东西。

CHAPTER VI.
第六章。

Grace is mingled with Corruption.
优雅与腐败交织在一起。

Obs. 2. But grace is not only little, but mingled with corruption; whereof it is, that a Christian is said to be smoking flax. Whence we see, that grace doth not waste corruption all at once, but some is left to conflict withal. The purest actions of the purest men need Christ to perfume† them, and so is his office. When we pray, we need to pray again for Christ to pardon the defects of them. See some instances of this smoking flax. Moses at the Red Sea, being in a great perplexity, and knowing not what to say, or which way to turn him, groaned to God: no doubt this was a great conflict in him. In great distresses we know not what to pray, but the; Spirit makes request with sighs that cannot be expressed, Rom. 8:26. Broken hearts can yield but broken prayers.
但是恩典不仅仅是微小的，而且与腐败混合在一起；因此，基督徒被称为冒烟的亚麻。由此可见，恩典并不会一次性消耗腐败，而是留下一些与之抗争。最纯洁的人的最纯洁的行为也需要基督来使其香气四溢，这就是他的职责。当我们祈祷时，我们需要再次祈求基督宽恕其中的缺陷。看一些冒烟的亚麻的例子。摩西在红海时，陷入困境，不知道该说什么，或者该往哪个方向转身，向上帝呻吟：毫无疑问，这在他内心是一场巨大的冲突。在巨大的困境中，我们不知道该祈祷什么，但圣灵用无法言喻的叹息代我们祈求，罗马书 8:26。破碎的心只能产生破碎的祈祷。

When David was before the king of Gath, 1 Sam. 21:13, and disfigured himself in an uncomely manner, in that smoke there was some fire also; you may see what an excellent psalm he makes upon that occasion, Ps. 34; wherein, upon experience, ver. 18, he saith, 'The Lord is near unto them that are of a contrite spirit.' Ps. 31:22, 'I said in my haste, I am cast out of thy sight; there is smoke: yet thou heardest the voice of my prayer; there is fire.' 'Master, carest thou not that we perish?' Mat. 8:25, cry the disciples; here is smoke of infidelity, yet so much light of faith as stirred them up to pray to Christ. 'Lord, I believe:' there is light; 'but help my unbelief,' Mark 9:24: there is smoke.
当大卫站在迦特王面前时，他以一种不雅的方式毁容自己，1 撒母耳记 21:13，烟中也有火；你可以看到他在那个场合写了一首多么出色的诗篇，诗篇 34 篇；在经历中，他说：“耶和华亲近伤心的人。”诗篇 31:22，“我急急忙忙地说：‘我从你眼前被赶出去。’然而，你仍听到了我的祷告的声音；有火。”门徒们喊道：“夫子，你不顾我们丧命吗？”马太福音 8:25，这里有不信的烟，但有足够的信仰之光激励他们向基督祷告。“主啊，我信！”有光；“但求你帮助我的不信”，马可福音 9:24，有烟。

Jonah cries, 2:4, 'I am cast out of thy sight:' there is smoke; 'yet will I look again to thy holy temple:' there is light.
约拿哭泣，2:4，“我从你眼前被赶出去。”有烟雾；“然而我仍要仰望你的圣殿。”有光明。

'O miserable man that I am,' Rom. 7:24, saith St Paul upon sense of his corruption; but yet breaks out into thanks to God through Jesus Christ our Lord.
'我是多么可怜的人啊，'罗马书 7:24，圣保罗在感受到自己的败坏时说道；但他仍然因耶稣基督我们的主感谢上帝。

'I sleep,' saith the Church in the Canticles, 'but my heart wakes,' Cant. 5:2. In the seven Churches, which for their light are called 'seven golden candlesticks,' Rev. 2, 3, most of them had much smoke with their light.
“我睡觉，”教会在雅歌中说，“但我的心醒着。”在启示录中，被称为“七个金灯台”的七个教会中，大多数教会的光亮中都有很多烟雾。

The ground of this mixture is, that we carry about us a double principle, grace and nature. The end of it is especially to preserve us from those two dangerous rocks which our natures are prone to dash upon, security and pride; and to force us to pitch our rest on justification, not sanctification, which, besides imperfection, hath some soil.
这种混合物的基础是，我们身上有着两个原则，恩典和本性。它的目的特别是保护我们免受我们的本性容易撞上的两个危险的岩石，安全和骄傲；并迫使我们将我们的安息放在称义上，而不是成圣上，因为成圣除了不完美外，还有一些污点。

Our spiritual fire is like our ordinary fire here below, that is, mixed; but fire is most pure in its own element above; so shall all our graces be when we are where we would be, in heaven, which is our proper element.
我们的精神之火就像我们在下面的普通火一样，也是混合的；但是火在自己的元素中是最纯净的；当我们在我们应该在的地方，也就是天堂时，我们所有的恩典都会如此。

Use. From this mixture it is, that the people of God have so different judgments of themselves, looking sometimes at the work of grace, sometimes at the remainder of corruption, and when they look upon that, then they think they have no grace; though they love Christ in his ordinances and children, yet dare not challenge so near acquaintance as to be his. Even as a candle in the socket sometimes sheweth its light, and sometimes the show of light is lost; so sometimes well persuaded they are of themselves, sometimes at a loss.
使用。正是由于这种混合，上帝的子民对自己有着如此不同的判断，有时看着恩典的工作，有时看着罪恶的残留。当他们看到罪恶时，他们就认为自己没有恩典；尽管他们在圣礼和儿女中爱着基督，但他们不敢自称与他如此亲近。就像蜡烛在蜡烛座中有时会显示出光明，有时光明的表现会消失一样；他们有时对自己很有信心，有时又感到迷茫。

CHAPTER VII.
第七章。

Christ will not quench small and weak beginnings.
基督不会扼杀小而脆弱的开始。

Doct. Now for the second observation, Christ will not quench the smoking flax. First, because this spark is from heaven, it is his own, it* is kindled by his own spirit. And secondly, it tendeth to the glory of his powerful grace in his children, that he preserveth light in the midst of darkness,—a spark in the midst of the swelling waters of corruption.
现在谈第二个观察，基督不会扑灭冒烟的亚麻花。首先，因为这个火花来自天堂，它是他自己的，是由他自己的灵点燃的。其次，这倾向于他在他的子民中保持光明的荣耀，他在黑暗中保留了一丝光明 - 在腐败的汹涌水域中的一点火花。

There is an especial blessing in that little spark; 'when wine is found in a cluster, one saith, Destroy it not; for there is a blessing in it,' Isa. 65:8. We see how our Saviour Christ bore with Thomas in his doubting, John 20:27; with the two disciples that went to Emmaus, who staggered 'whether he came to redeem Israel or no,' Luke 24:21: he quenched not that little light in Peter, which was smothered: Peter denied him, but he denied not Peter, Mat. 26. 'If thou wilt, thou canst,' said one poor man in the gospel, Mat. 8:2; 'Lord, if thou canst' said another, Mark 9:22; both were this smoking flax, neither of both were quenched. If Christ had stood upon his own greatness, he would have rejected him that came with his if, but Christ answers his if with a gracious and absolute grant, 'I will, be thou clean.' The woman that was diseased with an issue did but touch, and with a trembling hand, and but the hem of his garment, and yet went away both healed and comforted. In the seven churches, Rev. 2 and 3, we see he acknowledgeth and cherisheth anything that was good in them. Because the disciples slept of infirmity, being oppressed with grief, our Saviour Christ frameth a comfortable excuse for them, 'The spirit is willing, but the flesh is weak,' Mat. 26:41.
在那个小火花中有一种特殊的祝福；“当葡萄中发现酒时，人们会说，不要毁灭它，因为其中有祝福”，以赛亚书 65:8。我们看到我们的救主基督容忍了多马的怀疑，约翰福音 20:27；容忍了去以马忤斯的两个门徒，他们对“他是否来救赎以色列”犹豫不决，路加福音 24:21；他没有扑灭彼得那被压抑的微弱光芒：彼得否认了他，但他没有否认彼得，马太福音 26。福音书中有一个可怜的人说：“你若愿意，就能医好我”，马太福音 8:2；另一个人说：“主啊，你若能帮助我们”，马可福音 9:22；他们都是这根冒烟的麻花，两者都没有被扑灭。如果基督坚持自己的伟大，他会拒绝那个带着“如果”的人，但基督以恩慈和绝对的许可回答他的“如果”，“我愿意，你洁净了吧。”那个患有病症的妇人只是轻轻触摸了他的衣服的边角，而且还是颤抖的手，然而她离开时既得了医治又得到了安慰。在启示录 2 和 3 章中，我们看到他承认并珍视他们中的任何善行。 因为门徒因病而睡着，被悲伤压迫着，我们的救主基督为他们找了一个令人舒服的借口：“心灵愿意，肉体软弱”，马太福音 26:41。

If Christ should not be merciful, he would miss of his own ends; 'there is mercy with thee that thou mayest be feared,' Ps. 130:4. Now all are willing to come under that banner of love which he spreadeth over his: 'therefore to thee shall all flesh come,' Ps. 65:2. He useth moderation and care, 'lest the spirit should fail before him, and the souls which he hath made,' Isa. 57:16. Christ's heart yearned, the text saith, 'when he saw them without meat, lest they should faint,' Mat. 15:32; much more will he have regard for the preventing of our spiritual faintings.
如果基督不怜悯，他将无法达到自己的目的；“在你那里有赦免，使人敬畏你。”（诗篇 130:4）现在所有人都愿意接受他展开在自己身上的爱的旗帜：“所以凡有血气的，都要到你这里来。”（诗篇 65:2）他谨慎而关心地使用：“免得人的灵在我面前衰败，我所造的人心里发昏。”（以赛亚书 57:16）经文说，当基督看到他们没有食物时，他的心被感动，免得他们昏倒（马太福音 15:32）；他更加关心预防我们属灵的昏倒。

Here see the opposite disposition between the holy nature of Christ, and the impure nature of man. Man for a little smoke will quench the light; Christ ever we see cherisheth even the least beginnings. How bare he with the many imperfections of his poor disciples. If he did sharply check them, it was in love, and that they might shine the brighter. Can we have a better pattern to follow than this of him by whom we hope to be saved? 'We that are strong ought to bear with the infirmities of them that are weak,' Rom. 15:1. 'I become all things to all men, that I may win some,' 1 Cor. 9:22. O that this gaining and winning disposition were more in many! Many, so far as in us lieth, are lost for want of encouragement. See how that faithful fisher of men, St Paul, labours to catch his judge, 'I know thou believest the prophets,' Acts 26:27; and then wisheth all saving good, but not bonds; he might have added them too, but he would not discourage one that made but an offer, he would therefore wish Agrippa only that which was good in religion. How careful was our blessed Saviour of little ones that they might not be offended, Mat. 12:13. How doth he defend his disciples from malicious imputations of the Pharisees! How careful not to put new wine into old vessels, Mat. 9:17, not to alienate new beginners with the austerities of religion (as some indiscreetly). O, saith he, they shall have time to fast when I am gone, and strength to fast when the Holy Ghost is come upon them.
在这里，我们看到了基督的圣洁本性与人的不洁本性之间的对立。人为了一点点的烟雾就会扑灭光明；而基督则总是珍惜即使是最微小的开端。他对他那些贫弱的门徒的许多缺点都能容忍。如果他严厉地批评他们，那是出于爱，为了让他们更加光明。我们能有比这更好的榜样来追随吗？我们希望得救的人，能有比他更好的榜样吗？"我们这些有力量的人应该容忍那些软弱的人的软弱"（罗马书 15:1）。"我向众人成为众人的仆人，为要救更多的人"（哥林多前书 9:22）。但愿这种争取和赢得的态度在许多人中更加普遍！许多人，就在我们身边，因为缺乏鼓励而迷失了。看看那位忠诚的人渔夫，圣保罗，是如何努力捕捉他的审判者的：“我知道你信先知”（使徒行传 26:27）；然后他祝福他一切救赎的善事，但不是束缚；他本可以加上束缚，但他不想打击一个只是提出建议的人，因此他只希望阿格里帕在宗教上得到好处。我们的救主是多么关心那些小孩子，以免他们受到冒犯（马太福音 12:13）。 他如何保护他的门徒免受法利赛人恶意的指责！他多么小心，不将新酒装入旧瓶子，马太福音 9:17，不要因为宗教的苦行而疏远新入门的信徒（有些人不明智地这样做）。哦，他说，等我离开时他们会有时间禁食，当圣灵降临在他们身上时他们会有力量禁食。

It is not the best way to fall foul presently with young beginners for some lesser vanities, but shew them a more excellent way, and breed them up in positive grounds, and other things will be quickly out of credit with them. It is not amiss to conceal their wants, to excuse some failings, to commend their performances, to cherish their towardness, to remove all rubs out of their way, to help them every way to bear the yoke of religion with greater ease, to bring them in love with God and his service, lest they distaste it before they know it. For the most part we see Christ planteth in young beginners a love which we call 'the first love,' Rev. 2:4, to carry them through their profession with more delight, and doth not expose them to crosses before they have gathered strength; as we breed up young plants, and fence them from the weather, until they be rooted.* Mercy to others should move us to deny ourselves in our lawful liberties oftentimes, in case of offence of weak ones; it is the 'little ones that are offended,' Matt. 18:6; The weakest are aptest to think themselves despised, therefore we should be most careful to give them content.
与年轻初学者因一些小的虚荣而产生冲突并不是最好的方式，而是向他们展示一种更优秀的方式，并在积极的基础上培养他们，其他事情将很快失去他们的信任。隐藏他们的需求，原谅一些过失，赞扬他们的表现，培养他们的进取心，消除他们前进道路上的一切障碍，帮助他们以更轻松的方式承担宗教的重担，让他们爱上上帝和他的事奉，以免他们在了解之前就对此感到厌恶。大多数情况下，我们看到基督在年轻初学者心中种下了一种我们称之为“初爱”的爱，带领他们以更大的喜悦度过他们的信仰，并且在他们获得力量之前不会让他们遭受困难；就像我们培养年轻的植物，并保护它们免受恶劣天气的影响，直到它们扎根。怜悯他人应该促使我们在许多情况下为了弱者的冒犯而自我克制我们的合法自由；正是“那些受到冒犯的小孩”，马太福音 18:6；最脆弱的人最容易认为自己被轻视，因此我们应该最小心地让他们满意。

It were a good strife amongst Christians, one to labour to give no offence, and the other to labour to take none. The best men are severe to themselves, tender over others.
基督徒之间的争论是好的，一个努力不给别人带来冒犯，另一个努力不受冒犯。最好的人对自己要严格，对他人要温柔。

Yet people should not tire and wear out the patience of others: nor should the weaker so far exact moderation from others, as to bear out themselves upon their indulgence, and so to rest in their own infirmities, with danger to their own souls, and scandal to the church.
然而，人们不应该让别人的耐心疲惫和消磨：弱者也不应该过分要求别人的克制，以至于依赖他们的宽容，从而停留在自己的软弱之中，对自己的灵魂构成危险，对教会造成丑闻。

Neither† hereupon must they set light by the gifts of God in others, which grace teacheth to honour wheresoever they are found, but know their parts and place, and not enterprise anything above their measure, which may make their persons and their case obnoxious to scorn. When blindness and boldness, ignorance and arrogance, weakness and wilfulness, meet together in one, it renders men odious to God, it maketh men burdensome in society, dangerous in their counsels, troublers of better designs, untractable and uncapable of better direction, miserable in the issue: where Christ sheweth his gracious power in weakness, he doth it by letting men understand themselves so far as to breed humility, and magnifying of God's love to such as they are: he doth it as a preservative against discouragements from weakness, seeing it bringeth men into a less distance from grace, as being an advantage to poverty of spirit, than greatness of condition and parts, which yield to corrupt nature fuel for pride. Christ refuseth none for weakness of parts, that none should be discouraged; accepteth of none for greatness, that none should be lifted up with that which is of so little reckoning with God. It is no great matter how dull the scholar be, when Christ taketh upon him to be the teacher: who as he prescribeth what to understand, so he giveth understanding itself even to the simplest.
他们不能轻视别人在神的恩赐中所拥有的，因为恩典教导我们要尊重它们的存在，而应该了解自己的角色和位置，不要超越自己的能力范围，以免招致嘲笑。当盲目和冒失、无知和傲慢、软弱和固执同时存在于一个人身上时，这使得人们在上帝面前讨厌，使人们在社会中成为负担，使人们在决策中变得危险，扰乱更好的计划，不易被引导和接受更好的指导，最终导致悲惨的结局。当基督在软弱中显示他的恩慈的能力时，他让人们认识到自己的局限性，从而培养谦卑，并将上帝的爱放大到他们这样的人身上。他这样做是为了防止因软弱而灰心丧志，因为软弱使人们更接近恩典，比起地位和才能的伟大，它更有助于贫穷的精神，而伟大的地位和才能只会给腐败的本性提供骄傲的燃料。基督不因才能的不足而拒绝任何人，以免使人灰心；也不因伟大而接受任何人，以免让人因为这些在上帝面前毫无价值的东西而骄傲。 当基督承担起教师的角色时，学者的聪明程度并不重要：他不仅规定了要理解的内容，还赋予了最简单的人理解力。

The church suffereth much from weak ones, therefore we may challenge liberty to deal with them, as mildly, so oftentimes directly. The scope of true love is to make the party better, which by concealment oftentimes is hindered; with some a spirit of meekness prevaileth most, but with some a rod. Some must be 'pulled out of the fire,' Jude 23, with violence, and they will bless God for us in the day of their visitation. We see our Saviour multiplies woe upon woe when he was to deal with hard-hearted hypocrites, Mat. 23:13, for hypocrites need* stronger conviction than gross sinners, because their will is nought, and thereupon usually their conversion is violent. An hard knot must have an answerable wedge, else in a cruel pity we betray their souls. A sharp reproof sometimes is a precious pearl, and a sweet balm. The wounds of secure sinners will not be healed with sweet words. The Holy Ghost came as well in fiery tongues, as in the likeness of a dove, and the same Holy Spirit will vouchsafe a spirit of prudence and discretion, which is the salt to season all our words and actions. And such wisdom will teach us 'to speak a word in season,' Isa. 50:4, both to the weary, and likewise to the secure soul. And, indeed, he had need have 'the tongue of the learned,' Isa. 50:4, that shall either raise up or cast down; but in this place I speak of mildness towards those that are weak and are sensible of it. These we must bring on gently, and drive softly, as Jacob did his cattle, Gen. 33:14, according to their pace, and as his children were able to endure.
教会受到软弱者的很多困扰，因此我们可以挑战自由，以温和的方式直接对待他们。真正的爱的目标是使对方变得更好，而隐瞒往往会阻碍这一目标；对于某些人来说，温柔的精神最为有效，但对于某些人来说，需要用棍棒。有些人必须用暴力“从火中抢出来”（犹大书 23），他们会在上帝的眷顾之日为我们祝福。我们看到，当我们要与顽固的伪君子打交道时，我们的救主会加倍施加灾祸（马太福音 23:13），因为伪君子需要比明目张胆的罪人更强烈的警觉，因为他们的意愿是无用的，所以他们的归向通常是猛烈的。一个难解的结必须有一个相应的楔子，否则在残忍的怜悯中我们会背叛他们的灵魂。有时，严厉的责备是一颗珍贵的珍珠和甜蜜的香膏。安逸罪人的伤口不会被甜言蜜语治愈。圣灵降临时既以火焰的舌头，又以鸽子的样子，同样的圣灵将赐予我们智慧和谨慎的精神，这是调味我们所有言行的盐。这样的智慧将教导我们“适时说话”（以赛亚书）。 50:4，对于疲倦的人和安心的灵魂都是如此。实际上，他需要拥有“受教者的舌头”，以赞扬或责备，但在这里我谈论的是对那些软弱并且意识到自己软弱的人的温和。我们必须温柔地引导他们，并像雅各一样轻轻地驱赶他们的牲畜，根据他们的步伐和他的孩子们的承受能力。

Weak Christians are like glasses which are hurt with the least violent usage, otherwise if gently handled will continue a long time. This honour of gentle use we are to give to 'the weaker vessels,' 1 Pet. 3:7, by which we shall both preserve them, and likewise make them useful to the church and ourselves.
软弱的基督徒就像是易碎的眼镜，稍有不慎就会受伤，但如果小心使用，可以持续很长时间。我们应该给予“软弱的器皿”（彼得前书 3:7）温柔的对待，这样我们既能保护他们，也能使他们对教会和我们自己有所裨益。

In unclean bodies if all ill humours be purged out, you shall purge life and all away. Therefore though God saith, that 'he will fine them as silver is fined,' Zech. 13:9; yet, Isa. 48:10, he said, 'he hath fined them, but not as silver,' that is, so exactly as that no dross remaineth, for he hath respect to our weakness. Perfect refining is for another world, for the world of the souls of perfect men.
在不洁净的身体中，如果所有的不良体液都被排除，你将失去生命和一切。因此，尽管上帝说“他要像炼银子一样炼净他们”（撒迦利亚书 13:9），但以赛亚书 48:10 中他说“他炼净他们，但不像炼银子那样”，也就是说，不是完全炼净，因为他考虑到我们的脆弱。完美的炼净是为另一个世界，为完美人的灵魂的世界。

CHAPTER VIII.
第八章。

Tenderness required in ministers toward young beginners
对年轻初学者，牧师需要温柔

1. Divines had need to take heed therefore how they deal with these in divers particulars: as first let them be careful they strain not things too high (b), making those general and necessary evidences of grace, which agree not to the experience of many a good Christian, and lay salvation and damnation upon those things that are not fit to bear so great a weight, whereupon men are groundlessly cast down lower by them, than they can hastily be raised up again by themselves or others. The ambassadors of so gentle a Saviour should not be over-masterly, setting up themselves in the hearts of people where Christ alone should sit as in his own temple. Too much† respect to man was one of the inlets of popery. 'Let a man account of us as of the ministers of Christ,' 1 Cor. 4:1, neither more nor less, just so much. How careful was St Paul in cases of conscience not to lay a snare upon any weak conscience.
神职人员有必要小心处理这些不同的细节：首先，他们要小心不要过分强调（b），将那些与许多好基督徒的经历不符的恩典的普遍和必要的证据，以及将救恩和毁灭放在那些不适合承担如此重大负担的事情上，因此人们被无端地击倒，比他们自己或他人能够迅速将他们抬起来的更低。如此温和的救主的使者不应该过于强大，将自己树立在人们的心中，而基督应该独自坐在自己的殿中。对人过分尊重是天主教的一个入口之一。"让人们把我们看作基督的仆人"（哥林多前书 4:1），既不多也不少，就这么多。保罗在伦理问题上是多么小心，不要给任何软弱的良心设下陷阱。

They should take heed likewise that they hide not their meaning in dark speeches, speaking in the clouds. Truth feareth nothing so much as concealment, and desireth nothing so much as clearly to be laid open to the view of all: when it is most naked, it is most lovely and powerful.
他们也应该注意不要用晦涩的言辞隐藏他们的意思，像在云中说话一样。真理最害怕的是隐藏，最渴望的是清晰地展示给所有人看：当它最裸露时，它最可爱和有力。

Our blessed Saviour, as he took our nature upon him, so he took upon him our familiar manner of speech, which was part of his voluntary abasement. St Paul was a profound man, yet became as a nurse to the weaker sort, 1 Thess. 2:7.
我们的救主，既然接受了我们的本性，也接受了我们熟悉的言语方式，这是他自愿降卑的一部分。圣保罗是一个深沉的人，却像保姆一样对待较弱的人，帖撒罗尼迦前书 2:7。

That spirit of mercy that was in Christ should move his servants to be content to abase themselves for the good of the meanest. What made the 'kingdom of heaven suffer violence,' Matt. 11:22, after John the Baptist's time, but that comfortable truths were with that plainness and evidence laid open, that the people were so affected with them, as they offered a holy violence to them?
基督里的怜悯之灵应该使他的仆人甘心降卑，为了最卑微的人的利益。在约翰洗者之后，为什么"天国是被努力争取的"（马太福音 11:22），难道不是因为那些舒适的真理以如此明晰和明显的方式被揭示出来，以至于人们对它们如此感动，以至于他们对它们施加了一种神圣的暴力吗？

Christ chose those to preach mercy, which had felt most mercy, as St Peter and St Paul; that they might be examples of what they taught. St Paul 'became all things to all men,' 1 Cor. 9:2, stooping unto them for their good. Christ came down from heaven, and emptied himself of majesty in tender love to souls; shall we not come down from our high conceits to do any poor soul good? shall man be proud after God hath been humble? We see the ministers of Satan turn themselves into all shapes to 'make proselytes,' Matt. 23:15. A Jesuit will be every man. We see ambitious men study accommodation of themselves to the humours of those by whom they hope to be raised;* and shall not we study application of ourselves to Christ, by whom we hope to be advanced, nay, are already sitting with him in heavenly places? After we are gained to Christ ourselves, we should labour to gain others to Christ. Holy ambition and covetousness will move us to put upon ourselves the disposition of Christ: but we must put off ourselves first.
基督选择那些感受到最多怜悯的人来传讲怜悯，比如圣彼得和圣保罗；这样他们就可以成为他们所教导的榜样。圣保罗“为了人的利益，向众人成为众人的仆人”（哥林多前书 9:22），为了他们的利益而屈服。基督从天上降临，为了灵魂的温柔爱而放下了尊严；那么我们难道不应该放下我们的傲慢，为了帮助任何一个可怜的灵魂吗？上帝谦卑之后，人难道还能骄傲吗？我们看到撒旦的仆人会变成各种形状来“使人成为门徒”（马太福音 23:15）。耶稣会成为每个人。我们看到有野心的人会研究如何迎合那些他们希望得到提升的人的心情；那么我们难道不应该研究如何迎合基督，我们希望得到提升的人，甚至已经与他一同坐在天上的地方吗？在我们自己被基督所得的之后，我们应该努力使别人归向基督。圣洁的野心和贪婪会促使我们拥有基督的性情；但我们必须先摒弃自己。

We should not, thirdly, rack their wits with curious or 'doubtful disputes,' Rom. 14:1; for so we shall distract and tire them, and give occasion to make them cast off the care of all. That age of the church which was most fertile in nice questions, was most barren in religion: for it makes people think religion to be only a matter of wit, in tying and untying of knots; the brains of men given that way are hotter usually than their hearts.
我们不应该用奇怪或“可疑的争论”来折磨他们的智慧，罗马书 14:1；因为这样我们会分散和疲惫他们，并给他们提供机会放弃一切关心。教会中最多产生微妙问题的时代，宗教最贫瘠：因为它让人们认为宗教只是智慧的问题，是在解开和解开困扰；那样的人通常比他们的心更热。

Yet notwithstanding, when we are cast into times and places wherein doubts are raised about main points, here people ought to labour to be established. God suffereth questions oftentimes to arise for trial of our love and exercise of our parts. Nothing is so certain as that which is certain after doubts. Nil tam certum quâm quod ex dubio certum. Shaking settles and roots. In a contentious age, it is a witty thing to be a Christian, and to know what to pitch their souls upon; it is an office of love here to take away the stones, and to smooth the way to heaven. Therefore, we must take heed that, under pretence of avoidance of disputes, we do not suffer an adverse party to get ground upon the truth; for thus may we easily betray both the truth of God and souls of men.
然而，尽管如此，当我们被投入到对主要问题产生疑问的时代和地方时，人们应该努力确立自己的立场。上帝常常容许问题出现，以考验我们的爱和锻炼我们的能力。没有什么比在疑问之后更确定的了。摇晃使人安定和扎根。在一个争论不休的时代，成为一个有智慧的基督徒，并知道将灵魂投注在何处，是一件聪明的事情；在这里，爱的职责是除去障碍，为通向天堂的道路铺平。因此，我们必须小心，不要在避免争论的借口下，让对立的一方占据真理的立场；因为这样我们很容易背叛上帝的真理和人的灵魂。

And likewise those are failing that, by overmuch austerity, drive back troubled souls from having comfort by them; for by this carriage many smother their temptations, and burn inwardly, because they have none into whose bosom they may vent their grief and ease their souls.
同样，那些过于严苛的人也会失败，他们会让困扰的灵魂远离他们的安慰；因为通过这种行为，许多人会压抑自己的诱惑，内心燃烧，因为他们没有人可以倾诉痛苦，舒缓灵魂。

We must neither bind where God looseth, nor loose where God bindeth, nor open where God shutteth, nor shut where God openeth; the right use of the keys is always successful. In personal application there must be great heed taken; for a man may be a false prophet, and yet speak the truth. If it be not a truth to the person to whom he speaketh; if he 'grieve those whom God hath not grieved,' Lam. 3:33, by unseasonable truths, or by comforts in an ill way, the hearts of the wicked may be strengthened One man's meat may be another's bane.
我们既不可在上帝放松之处束缚，也不可在上帝束缚之处放松，不可在上帝关闭之处打开，也不可在上帝打开之处关闭；正确使用钥匙总是成功的。在个人应用中必须非常谨慎；因为一个人可能是个假先知，但他说的可能是真理。如果对他说话的人不是真理；如果他“使上帝没有使忧伤的人忧伤”（耶利米哀歌 3:33），通过不合时宜的真理或以不当的方式安慰，那么恶人的心可能会得到坚固。一个人的食物可能是另一个人的祸害。

If we look to the general temper of these times, rousing and waking Scriptures are fittest; yet there be many broken spirits need soft and oily words. Even in the worst time the prophets mingled sweet comfort for the hidden remnant of faithful people. God hath comfort; 'Comfort ye my people,' Isa. 40:1, as well as 'lift up thy voice as a trumpet,' Isa. 58:1.
如果我们看看这个时代的普遍情绪，激励和唤醒经文是最合适的；然而，有许多破碎的灵魂需要柔和而油滑的言辞。即使在最糟糕的时候，先知们也为忠诚的人民混合了甜蜜的安慰。上帝有安慰；“安慰我的百姓，安慰他们吧，”以赛亚书 40:1，以及“高声呼喊如吹号，不可缄默，”以赛亚书 58:1。

And here likewise there needs a caveat. Mercy doth not rob us of our right judgment, as that we should take stinking* fire-brands for smoking flax. None will claim mercy more of others, than those whose portion is due severity. This example doth not countenance lukewarmness, nor too much indulgence to those that need quickening. Cold diseases must have hot remedies. It made for the just commendations of the church of Ephesus, 'that it could not bear with them which are evil,' Rev. 2:2. We should so bear with others, as we discover withal a dislike of evil. Our Saviour Christ would not forbear sharp reproof, where he saw dangerous infirmities in his most beloved disciples. It bringeth under a curse 'to do the work of the Lord negligently,' Jer. 48:10; even where it is a work of just severity, as when it is sheathing the sword in the bowels of the enemy. And those whom we suffer to be betrayed by their worst enemies, their sins, will have just cause to curse us another day.
在这里同样需要一个警告。怜悯并不剥夺我们的正确判断，使我们将发出臭味的火把当作冒烟的亚麻。没有人比那些应该受到严厉对待的人更需要怜悯。这个例子并不支持温和，也不支持对那些需要振奋的人过度纵容。寒病需要热疗法。这为以弗所教会的公正赞美做出了贡献，“它不能容忍那些作恶的人”，启示录 2:2。我们应该对别人宽容，同时表达对邪恶的厌恶。我们的救主基督在看到他最亲爱的门徒有危险的软弱时，也不会忍受尖锐的责备。这会使我们“马虎地做耶和华的工作”陷入诅咒，耶利米书 48:10；即使这是一项公正的严厉工作，比如将剑插入敌人的腹中。那些我们允许被他们最坏的敌人——他们的罪恶——背叛的人，将来会有正当的理由诅咒我们。

It is hard to preserve just bounds of mercy and severity, without a spirit above our own; which we ought to desire to be led withal in all things. That 'wisdom which dwelleth with prudence,' Prov. 8:12, will guide us in these particulars, without which virtue is not virtue, truth not truth. The rule and the case must be laid together; for if there be not a narrow insight, seeming likeness in conditions will be the breeder of errors in our opinions of them. Those fiery, tempestuous, and destructive spirits in popery, that seek to promote their religion by cruelty, shew that they are strangers to that wisdom which is from above, which maketh men gentle, peaceable, and ready to shew that mercy they have felt before themselves. It is a way of prevailing, as agreeable to Christ, so likewise to man's nature, to prevail by some forbearance and moderation.
保持仁慈和严厉的界限是困难的，除非有一种超越我们自己的精神；我们应该渴望在所有事情上都被这种精神引导。那种与谨慎同居的智慧（箴言 8:12）将指引我们在这些细节上，没有它，美德不再是美德，真理不再是真理。规则和情况必须放在一起考虑；因为如果没有狭隘的洞察力，表面上相似的条件将导致我们对它们的看法产生错误。罗马教廷中那些炽热、暴躁和破坏性的精神，试图通过残忍来推广他们的宗教，表明他们对来自上方的智慧是陌生的，这种智慧使人温和、和平，并愿意展示他们自己之前所感受到的仁慈。通过一些忍耐和适度来取胜是一种既符合基督，又符合人性的方式。

And yet oft we see a false spirit in those that call for moderation. It is but to carry their own projects with the greater strength; and if they prove of the prevailing hand, they will hardly shew that moderation to others they now call for from others. And there is a proud kind of moderation likewise, when men will take upon them to censure both† parties, as if they were wiser than both, although,‡ if the spirit be right, a looker on may see more than those that are in conflict.
然而，我们经常看到那些呼吁温和的人中存在着虚伪的精神。这只是为了以更大的力量推动他们自己的计划；如果他们成为主导力量，他们很难对其他人表现出他们现在要求其他人表现的温和。还有一种骄傲的温和，当人们批评双方时，仿佛他们比双方都聪明，尽管如果精神正确，旁观者可能会比冲突双方看得更清楚。

CHAPTER IX.
第九章。

Governors should be tender of weak ones, and also private Christians.
州长应该关心弱者，也应该关心私人基督徒。

2. So in the censures of the church, it is more suitable to the spirit of Christ to incline to the milder part, and not to kill a fly on the forehead with a beetle (c), nor shut men out of heaven for a trifle. The very snuffers of the tabernacle were made of pure gold, to shew the purity of those censures, whereby the light of the church is kept bright. That power that is given to the church is given for edification, not destruction. How careful was St Paul, that the incestuous Corinthian, 2 Cor. 2:7, repenting, should not be swallowed up with too much grief.
所以在教会的谴责中，更适合基督的精神倾向于温和的一方，不要用甲虫去杀一只额头上的苍蝇，也不要因为小事而将人排除出天堂。帐幕的剪烛剪是用纯金制成的，以显示那些谴责的纯洁性，通过这些谴责，教会的光明得以保持明亮。赋予教会的权力是为了建设，而不是毁灭。圣保罗是多么小心，以至于不让悔过的哥林多人在过度的悲伤中被吞噬。

As for civil magistrates, they, for civil exigences and reasons of state, must let the law have its course; yet thus far they should imitate this mild king, as not to mingle bitterness and passion with authority derived from God. Authority is a beam of God's majesty, and prevaileth most where there is least mixture of that which is man's. It requireth more than ordinary wisdom to manage it aright. This string must not be too much strained up, nor too much let loose. Justice is an harmonical thing. Herbs hot or cold beyond a certain degree, kill. We see even contrary elements preserved in one body by a wise contemperation. Justice in rigour is oft extreme injustice, where some considerable circumstances should incline to moderation; and the reckoning will be easier for bending rather to moderation than rigour.
至于民事官员，出于民事需要和国家利益，他们必须让法律发挥作用；然而，在权威来自上帝的情况下，他们应该效仿这位温和的国王，不要将苦涩和激情与权威混为一谈。权威是上帝威严的一束光芒，在其中掺杂着人类的东西越少，它就越有力量。正确管理权威需要超乎寻常的智慧。这根弦不能过于紧绷，也不能过于放松。正义是一种和谐的东西。超过一定程度的热或冷的草药会致命。我们看到，即使是相反的元素也可以通过明智的调和而保留在一个身体中。严格的正义往往是极端的不公正，而一些重要的情况应该倾向于温和；相比严格，屈服于温和会更容易计算。

Insolent carriage toward miserable persons, if humbled, is unseemly in any who look for mercy themselves. Misery should be a loadstone of mercy, not a footstool for pride to trample on.
对于可怜的人表现出傲慢的态度，如果被羞辱，对于那些自己寻求怜悯的人来说是不合适的。悲惨应该是怜悯的磁石，而不是骄傲践踏的脚凳。

Sometimes it falleth out that those that are under the government of others, are most injurious by waywardness and harsh censures, herein disparaging and discouraging the endeavours of superiors for public good. In so great weakness of man's nature, and especially in this crazy age of the world, we ought to take in good part any moderate happiness we enjoy by government; and not be altogether as a nail in the wound, exasperating things by misconstruction. Here love should have a mantle to cast upon lesser errors of those above us. Oftentimes the poor man is the oppressor by unjust clamours. We should labour to give the best interpretation to the actions of governors that the nature of the actions will possibly bear.
有时候，那些受他人统治的人，往往因为任性和苛刻的批评而对上级为公众利益所做的努力进行贬低和打击。在人性的脆弱和这个疯狂的时代，我们应该对通过政府获得的任何适度的幸福心存感激，而不是像伤口上的钉子一样，通过曲解激怒事情。在这里，爱应该有一层披风，用来掩盖我们上面的人的小错误。穷人常常是通过不公正的喧闹来压迫他人。我们应该努力对统治者的行为给予最好的解释，只要这些行为的本质允许。

In the last place, there is something for private Christians, even for all of us in our common relations, to take notice of: we are debtors to the weak in many things.
在最后，有一些事情是私人基督徒，甚至是我们所有人在我们共同的关系中需要注意的：我们在许多方面都欠弱者的债。

1. Let us be watchful in the use of our liberty, and labour to be inoffensive in our carriage, that our example compel them not. There is a commanding force in an example, as Peter, Gal. 2. Looseness* of life is cruelty to ourselves, and to the souls of others. Though we cannot keep them from perishing which will perish, in regard of the event; yet if we do that which is apt of itself to destroy the souls of others, their ruin is imputable to us.
让我们在使用自由时保持警惕，努力在行为上不冒犯他人，以免我们的榜样对他们产生影响。榜样有着强大的力量，正如彼得在加拉太书 2 章所说。放纵的生活对我们自己和他人的灵魂都是残忍的。虽然我们无法阻止那些注定要灭亡的人的灭亡，但如果我们做了那些本身会毁灭他人灵魂的事情，他们的毁灭就是我们应负责任的。

2. Let men take heed of taking up Satan's office, in depraving the good actions of others, as he did Job's, 'doth he serve God for nought?' Job 1:9, or slandering their persons, judging of them according to the wickedness that is in their own hearts. The devil getteth more by such discouragements, and these reproaches that are cast upon religion, than by fire and fagot. These, as unseasonable frosts, nip all gracious offers in the bud; and as much as in them lieth, with Herod, labour to kill Christ in young professors. A Christian is a hallowed and a sacred thing, Christ's temple; 'and he that destroyeth his temple, him will Christ destroy,' 1 Cor. 3:17.
2. 让人们谨慎起来，不要像撒旦一样诋毁他人的善行，就像他对约伯所做的那样，“他是无故地敬畏神吗？”（约伯记 1:9），或者诽谤他们的人格，根据自己心中的邪恶来评判他们。魔鬼通过这种打击和对宗教的诽谤所获得的利益比火刑还多。这些不合时宜的冷风霜冻会扼杀所有的恩典，尽其所能地像希律一样试图杀死年轻的信徒中的基督。基督徒是神圣的，是基督的殿堂；“神的殿是圣的，这殿就是你们。”（哥林多前书 3:17）

3. Amongst the things that are to be taken heed of, there is amongst private Christians a bold usurpation of censure towards others, not considering their temptations. Some will unchurch and unbrother in a passion. But distempers do not alter true relations; though the child in a fit should disclaim the mother, yet the mother will not disclaim the child.
在需要注意的事情中，私人基督徒中存在一种对他人的大胆指责，而不考虑他们的诱惑。有些人会在激动中剥夺他人的教会地位和兄弟姐妹关系。但是，情绪不会改变真实的关系；即使孩子在发脾气时否认母亲，母亲也不会否认孩子。

There is therefore in these judging times good ground of St James's caveat, that there should not 'be too many masters,' James 3:1; that we should not smite one another by hasty censures, especially in things of an indifferent nature; some things are as the mind of him is that doth them, or doth them not; for both may be unto the Lord.
在这个审判的时代，圣雅各伯的警告是有道理的，不应该有太多的主人，雅各伯书 3:1；我们不应该通过草率的批评互相伤害，尤其是在一些无关紧要的事情上；有些事情取决于做或不做它们的人的心意；因为这两者都可以归于主。

A holy aim in things of a middle nature makes the judgments of men, although seemingly contrary, yet not so much blameable. Christ, for the good aims he seeth in us, overlooketh any ill in them, so far as not to lay it to our charge.
在中等事物中有一个神圣的目标，使得人们的判断，尽管看似相反，但并不那么可责备。基督因为看到我们的善意目标，而忽略其中的任何恶意，以至于不追究我们的责任。

Men must not be too curious in prying into the weaknesses of others. We should labour rather to see what they have that is for eternity, to incline our heart to love them, than into that weakness which the Spirit of God will in time consume, to estrange us. Some think it strength of grace to endure nothing in the weaker, whereas the strongest are readiest to bear with the infirmities of the weak.
人们不应过于好奇地窥探他人的弱点。我们应该努力去看到他们拥有的与永恒相关的东西，倾向于用心去爱他们，而不是关注那些神的灵将会消除的弱点，以免疏远我们。有些人认为在弱者身上忍耐一切是恩典的力量，而最强大的人则最愿意容忍弱者的软弱。

Where most holiness is, there is most moderation, where it may be without prejudice of piety to God and the good of others. We see in Christ a marvellous temper of absolute holiness, with great moderation, in this text. What had become of our salvation, if he had stood upon terms, and not stooped thus low unto us? We need not affect to be more holy than Christ; it is no flattery to do as he doth, so it be to edification.
在哪里有最大的圣洁，就在哪里有最大的节制，只要不损害对上帝的虔诚和他人的利益。我们在基督身上看到了这段经文中绝对圣洁和极大节制的奇妙融合。如果他坚持条件，不如此低下身段来拯救我们，我们的救赎将会怎样呢？我们不需要比基督更圣洁；效仿他所做的，并以建设为目的，这并不是奉承。

The Holy Ghost is content to dwell in smoky, offensive souls. O that that Spirit would breathe into our spirits the like merciful disposition! We endure the bitterness of wormwood, and other distasteful plants and herbs, only because we have some experience of some wholesome quality in them; and why should we reject men of useful parts and graces, only for some harshness of disposition, which, as it is offensive to us, so grieveth themselves?
圣灵乐意居住在烟雾弥漫、令人讨厌的灵魂中。愿那圣灵能吹入我们的灵魂中同样的怜悯心！我们忍受苦艾和其他令人不悦的植物和草药的苦涩，只因为我们对其中某些有益的品质有所体验；为什么我们要因为一些粗暴的性格而拒绝有用的才能和恩赐的人呢？尽管这种性格对我们来说令人讨厌，但他们自己也感到痛苦。

Grace whilst we live here is in souls, which as they are unperfectly renewed, so they dwell in bodies subject to several humours, which will incline the soul sometimes to excess in one passion, sometimes to excess in another.
我们在此生活时的优雅存在于灵魂中，正如它们并不完美地更新一样，它们寄居在受各种情绪支配的身体中，这些情绪有时会使灵魂过度倾向于一种激情，有时又过度倾向于另一种激情。

Bucer was a deep and a moderate divine; upon long experience he resolved to refuse none in whom he saw, aliquid Christi, something of Christ.
布塞尔是一位深思熟虑、温和的神学家；经过长时间的经验，他决定不拒绝任何一个他看到有基督的一些特质的人。

The best Christians in this state of imperfection are like gold that is a little too light, which needs some grains of allowance to make it pass. You must grant the best their allowance. We must supply out of our love and mercy, that which we see wanting in them.
在这种不完美的状态下，最好的基督徒就像稍微轻了一点的黄金，需要一些宽容的颗粒来使其通过。你必须给予最好的人一些宽容。我们必须凭借我们的爱和怜悯，补充他们所缺少的东西。

The church of Christ is a common hospital, wherein all are in some measure sick of some spiritual disease or other; that we should all have ground of exercising mutually the spirit of wisdom and meekness.
基督教会是一个普通的医院，其中每个人都在某种程度上患有某种属灵疾病；我们都应该有机会相互行使智慧和温柔的精神。

1. This that we may the better do, let us put upon ourselves the spirit of Christ. The spirit of God carrieth a majesty with it. Corruption will hardly yield to corruption in another. Pride is intolerable to pride. The weapons of this warfare must not be carnal, 2 Cor. 10:4. The great apostles would not set upon the work of the ministry, until they were 'clothed as it were with power from on high,' Luke 24:49. The Spirit will only work with his own tools. And we should think what affection Christ would carry to the party in this case. That great physician, as he had a quick eye and a healing tongue, so had he a gentle hand, and a tender heart.*
为了更好地做到这一点，让我们把基督的精神放在自己身上。上帝的精神具有威严。腐败很难被另一种腐败所击败。骄傲对骄傲是无法容忍的。这场战争的武器不能是肉体的，哥林多后书 10:4。伟大的使徒在开始事奉的工作之前，要“以从高处得来的能力披戴上”，路加福音 24:49。圣灵只与他自己的工具一起工作。在这种情况下，我们应该考虑基督对这个团体的感情。作为一位伟大的医生，他不仅有敏锐的眼睛和治愈的舌头，还有温柔的手和柔软的心。

2. And secondly, put upon us the condition of him whom we deal withal: we are, or have been, or may be such: make the case our own, and withal consider in what near relation a Christian standeth unto us, even as a brother, a fellow-member, heir of the same salvation. And therefore let us take upon ourselves a tender care of them every way; and especially in cherishing the peace of their consciences. Conscience is a tender and delicate thing, and so must be used, It is like a lock, if the wards be troubled, it will be troublesome to open.*
其次，将我们置于与我们打交道的人的条件之下：我们是这样的人，或者曾经是，或者可能是这样的人：把情况当作我们自己的情况，并考虑一个基督徒与我们的亲密关系，就像是兄弟、同伴、同样得救的继承人。因此，让我们在各个方面对他们负起细心的责任，特别是在培养他们良心的平安方面。良心是一种脆弱而敏感的东西，因此必须小心使用。它就像一把锁，如果插销被扰乱了，打开它就会很麻烦。

CHAPTER X.
第十章。

Rules to try whether we be such as Christ will not quench.
试验的规则是我们是否是基督不会扑灭的人。

For trial, to let us see whether we be this smoking flax which Christ will not quench. In this trial remember these:—1. Rules. 2. Signs.
为了试验，让我们看看我们是否是基督不会熄灭的这根冒烟的亚麻。在这个试验中，请记住以下内容：1. 规则。2. 迹象。

1. We must have two eyes, one to see imperfections in ourselves and others; the other to see what is good. 'I am black,' saith the church, 'but yet comely,' Cant. 1:5. Those ever want comfort that are much in quarrelling with themselves, and through their infirmities are prone to feed upon such bitter things, as will most nourish that distemper they are sick of. These delight to be looking on the dark side of the cloud only.
我们必须有两只眼睛，一只用来看到自己和他人的缺点；另一只用来看到美好之处。教会说：“我虽然黑，却是美丽的。”（《雅歌》1:5）那些经常与自己争吵，并因自己的弱点而倾向于沉溺于苦涩事物的人，往往缺乏安慰。他们喜欢只看到云朵的阴暗面。

2. We must not judge of ourselves always according to present feeling; for in temptations we shall see nothing but smoke of distrustful thoughts. Fire may be raked up in the ashes, though not seen; life in the winter is hid in the root.
我们不能总是根据当前的感受来评判自己；因为在诱惑中，我们只会看到不信任的思想的烟雾。火可能被埋在灰烬中，虽然看不见；生命在冬天隐藏在根部。

3. Take heed of false reasoning; as because our fire doth not blaze out as others, therefore we have no fire at all; and by false conclusions come to sin against the commandment in bearing false witness against ourselves. The prodigal would not say he was no son, but that he was not worthy to be called a son, Luke 15:19. We must neither trust to false evidence, nor deny true; for so we should dishonour the work of God's Spirit in us, and lose the help of that evidence which would cherish our love to Christ, and arm us against Satan's discouragements. Some are so faulty this way, as if they had been hired by Satan, the 'accuser of the brethren,' Rev. 12:10, to plead for him, in accusing themselves.
3. 要注意虚假的推理；因为我们的火焰不像别人那样熊熊燃烧，所以我们根本没有火焰；通过错误的结论，我们违背了诫命，对自己作出了虚假的证词。浪子不会说他不是儿子，而是说他不配被称为儿子，路加福音 15:19。我们既不应该相信虚假的证据，也不应该否认真实的证据；因为这样我们会亵渎上帝的圣灵在我们身上的工作，并失去那些会滋养我们对基督的爱并使我们抵御撒旦的泄气的证据的帮助。有些人在这方面非常有过错，好像他们被撒旦，即“弟兄的控告者”启示录 12:10 所雇佣，为他辩护，控告自己。

4. Know, for a ground of this, that in the covenant of grace, God requires the truth of grace, not any certain measure; and a spark of fire is fire as well as the whole element. Therefore we must look to grace in the spark as well as in the flame. All have not the like strong, yet the like precious faith, 2 Pet. 1:1, whereby they lay hold, and put on, the perfect righteousness of Christ. A weak hand may receive a rich jewel; a few grapes will shew that the plant is a vine, and not a thorn. It is one thing to be wanting in grace, and another thing to want grace altogether. God knoweth we have nothing of ourselves, therefore in the covenant of grace he requireth no more than he giveth, and giveth what he requireth, and accepteth what he giveth: 'He that hath not a lamb may bring a pair of turtle doves,' Lev. 12:6. What is the gospel itself but a merciful moderation, in which Christ's obedience is esteemed ours, and our sins laid upon him, and wherein God of a judge becometh the father, pardoning our sins and accepting our obedience, though feeble and blemished! We are now brought to heaven under the covenant of grace by a way of love and mercy.
4. 知道，出于这个原因，在恩典的约中，上帝要求的是恩典的真实性，而不是特定的程度；火花和整个元素一样都是火。因此，我们必须在火花中寻找恩典，就像在火焰中一样。并非所有人都有同样坚固的信仰，但都有同样宝贵的信仰，彼得后书 1:1，凭借这种信仰，他们抓住并穿上基督完美的义。虚弱的手也可以接受宝贵的珠宝；几颗葡萄可以证明这棵植物是葡萄藤，而不是荆棘。缺乏恩典和完全没有恩典是两回事。上帝知道我们自己一无所有，因此在恩典的约中，他要求的不多于他所给予的，并给予他所要求的，并接受他所给予的：“没有羔羊的，可以带一对斑鸠来”（利未记 12:6）。福音本身不就是一种仁慈的调和吗？在其中，基督的顺服被视为我们的，我们的罪被加在他身上，上帝从一个法官变成了父亲，宽恕我们的罪，接受我们的顺服，尽管它们微弱而有瑕疵！我们现在是通过爱和怜悯的方式在恩典的约下被带到天堂。

It will prove a special help to know distinctly the difference between the covenant of works and the covenant of grace, between Moses and Christ; Moses without all mercy breaketh all bruised reeds, and quencheth all smoking flax. For the law requireth, 1, personal; 2, perpetual; 3, perfect obedience; 4, and from a perfect heart; and that under a most terrible curse, and giveth no strength, a severe task-master, like Pharaoh's requiring the whole tale, and yet giving no straw. Christ cometh with blessing after blessing even upon those whom Moses had cursed, and with healing palm for those wounds which Moses had made.
它将证明对于清楚地了解工作约和恩典约之间的区别，摩西和基督之间的区别，将会是一种特殊的帮助；摩西毫不留情地打破所有受伤的芦苇，并扑灭所有冒烟的麻花。因为律法要求：1、个人的；2、永久的；3、完美的顺从；4、来自完美的心；并且在最可怕的咒诅下，不给予力量，像法老一样严厉的任务主，要求完整的产量，却不提供稻草。基督带来了祝福，甚至对那些摩西诅咒的人，为摩西造成的伤口带来了治愈的手掌。

The same duties are required in both covenants; as, 'to love the Lord with all our hearts, with all our souls,' &c., Deut. 6:5. In the* covenant of works, this must be taken in the rigour; but under the covenant of grace, as it is a sincere endeavour proportionable to grace received (and so it must be understood of Josias, and others, when it is said, 'they loved God with all their hearts,' &c.), it must have an evangelical mitigation.
在这两个约定中都需要相同的责任；比如，“要全心全魂地爱主”，申命记 6:5。在工作的约定中，这必须以严格的方式来理解；但在恩典的约定下，它是与所接受的恩典相称的真诚努力（所以当说到约西亚和其他人“全心全魂地爱神”时，必须有一个福音的缓和）。

The law is sweetened by the gospel, and becometh delightful to the inner man, Rom. 7:22. Under this gracious covenant sincerity is perfection, This is the death in the pot in the Roman religion,† that they confound two covenants; and it deads the comfort of drooping ones, that they cannot distinguish them. And thus they suffer themselves to be held under pondage,' Isa. 61:1, 2, when Christ hath set them free; and stay themselves in the prison, when Christ hath set open the doors before them.
法律被福音所甜蜜化，对内心的人变得令人愉悦，罗马书 7:22。在这个恩典的约束下，真诚就是完美。这是罗马宗教中的毒药†，他们混淆了两个约束；这使得那些沮丧的人失去了安慰，因为他们无法区分它们。因此，他们让自己被束缚在囚禁之下，以赛亚书 61:1, 2，当基督已经释放了他们；而他们却留在监狱里，当基督已经在他们面前打开了大门。

5. Grace sometimes is so little as is undiscernible to us; the Spirit sometimes hath secret operations in us, which we know not for the present; but Christ knoweth. Sometimes in bitterness of temptation, when the Spirit struggles with sense of God's anger, we are apt to think God an enemy; and a troubled soul is like troubled water,‡ we can see nothing in it; and so far as it is not cleansed, it will cast up mire and dirt. It is full of objections against itself, yet for the most part we may discern something of the hidden life, and of these smothered sparks.
有时候，恩典是如此微小，以至于我们无法察觉；圣灵有时在我们身上进行秘密的工作，我们暂时不知道；但基督知道。有时在诱惑的苦难中，当圣灵与对上帝愤怒的感觉斗争时，我们很容易认为上帝是敌人；而困扰的灵魂就像混浊的水，我们看不到其中的任何东西；只有在它被净化之前，它才会涌出淤泥和污垢。它对自己有很多异议，但大部分时候我们可以看到一些隐藏的生命和这些被压抑的火花。

In a gloomy day there is so much light whereby we may know it to be day, and not night; so there is something in a Christian under a cloud, whereby he may be discerned to be a true believer, and not a hypocrite. There is no mere darkness in the state of grace, but some beam of light, whereby the kingdom of darkness wholly prevaileth not.
在阴郁的日子里，有如此之多的光芒，我们可以知道这是白天，而不是夜晚；同样，在一个基督徒的困境中，有一些东西可以让他被辨认为真正的信徒，而不是伪君子。在恩典的状态中，没有纯粹的黑暗，而是一些光芒，使黑暗的王国无法完全占据。

CHAPTER XI.
第十一章。

Signs of smoking flax which Christ will not quench
基督不会熄灭的吸烟烛芯的迹象

These things premised, let us know for a trial, 1. First, if there be any holy fire in us, it is kindled from heaven by the 'Father of lights, who commandeth light to shine out of darkness,' 2 Cor. 4:6. As it is kindled in the use of means, so it is fed. The light in us, and the light in the word, spring one from the other, and both from one Holy Spirit; and, therefore, those that regard not the word, it is because there 'is no light in them,' Isa. 8:20. Heavenly truths must have a heavenly light to discern them. Natural men see heavenly things, but not in their own proper light, but by an inferior light. God in every converted man putteth a light into the eye of his soul, proportionable to the light of truths revealed unto him. A carnal eye will never see spiritual things.
这些事情预先说明，让我们试试看，1. 首先，如果我们内心有任何神圣的火焰，那是由“光之父”从天上点燃的，他命令光从黑暗中发出，哥林多后书 4:6。它在我们使用的手段中点燃，也在其中得到滋养。我们内心的光和圣经中的光互相映照，都来自同一个圣灵；因此，那些不尊重圣经的人，是因为他们“内心没有光”，以赛亚书 8:20。天上的真理必须有天上的光来辨别。凡人可以看到天上的事物，但不是以它们自己的光亮，而是以一种次等的光亮。上帝在每个归信的人心灵的眼睛中放置了一盏与启示的真理相称的光。肉体的眼睛永远看不到属灵的事物。

2. Secondly, the least divine light hath heat with it in some measure; light in the understanding breedeth heat of love in the affections. Claritas in intellectu parit ardorem in affectu. In what measure the sanctified understanding seeth a thing to be true, or good, in that measure the will embraces it. Weak light breeds weak inclinations; a strong light, strong inclinations. A little spiritual light is of strength enough to answer strong objections of flesh and blood, and to look through all earthly allurements and opposing§ hindrances, presenting them as far inferior to those heavenly objects it eyeth.
其次，最微弱的神圣之光在某种程度上伴随着热量；理解中的光会在情感中产生爱的热情。理解中的明晰会在意愿中产生热情。被圣化的理解以何种程度认为某事是真实或善良，意愿就以何种程度接受它。微弱的光会产生微弱的倾向；强烈的光会产生强烈的倾向。一点点属灵的光足以回应肉体和血液的强烈反对，透视所有地上的诱惑和阻碍，将它们呈现为远远不及那些它注视的天上之物。

All light that is not spiritual, because it wanteth the strength of sanctifying grace, yieldeth* to every little temptation, especially when it is fitted and suited to personal inclinations. This is the reason why Christians that have light little for quantity, but yet heavenly for quality, hold out, when men of larger apprehensions sink.
所有非属于灵性的光明，因为它缺乏使圣化之恩的力量，都会屈服于每一个小小的诱惑，尤其是当它与个人的倾向相契合时。这就是为什么那些拥有少量但质量却属于天上的光明的基督徒能够坚持下去，而那些有更广泛理解力的人却会沉沦的原因。

This prevailing of light in the soul is because, together with the spirit of illumination, there goeth, in the godly, a spirit of power, 2 Tim. 1:7, to subdue the heart to truth revealed, and to put a taste and relish into the will, suitable to the sweetness of the truths; else a mere natural will will rise against supernatural truths, as having an antipathy and enmity against them. In the godly, holy truths are conveyed by way of a taste; gracious men have a spiritual palate as well as a spiritual eye. Grace altereth the relish.
这种在灵魂中的光明盛行，是因为在虔诚的人中，除了启示的灵之外，还有一种能力的灵，帖后 1:7，能够征服心灵，接受揭示的真理，并使意愿具有与真理甜美相适应的品味和滋味；否则，仅有自然的意愿将会对超自然的真理产生反抗，因为它们之间存在着对立和敌意。在虔诚的人中，圣洁的真理通过品味的方式传达；恩典人有一种属灵的味觉，就像有一双属灵的眼睛一样。恩典改变了品味。

3. Thirdly, where this heavenly light is kindled, it directeth in the right way. For it is given for that use, to shew us the best way, and to guide in the particular passages of life; if otherwise, it is but common light, given only for the good of others. Some have light of knowledge, yet follow not that light, but are guided by carnal reason and policy; such as the prophet speaks of,' All you that kindle a fire, walk in the light of your own fire, and in the sparks that you have kindled; but this you shall have of mine hand, ye shall lie down in sorrow,' Isa. 50:11. God delights to confound carnal wisdom, as enmity to him, and robbing him of his prerogative, who is God only wise. We must, therefore, walk by his light, and not the blaze of our own fire. God must light our candle, Ps. 18:28, or else we are like to abide in darkness. Those sparks that are not kindled from heaven, are not strong enough to keep us from lying down in sorrow, though they make a greater blaze and show than the light from above, as madmen do greater things than sober, but by a false strength: so the excess of these men's joy ariseth from a false light, 'the candle of the wicked shall be put out,' Job 18:6.
第三，当这种天上的光点燃时，它会指引我们走上正确的道路。因为它被赋予了这个用途，向我们展示最好的道路，并在生活的具体过程中给予指导；否则，它只是普通的光，只为他人的利益而给予。有些人拥有知识的光，却不遵循这个光，而是被肉体的理性和策略所引导；就像先知所说的，“凡你们点火的，都要行在你们所点的火光中，并在你们所点的火星上行走；这是我亲手给你们的，你们必躺在痛苦中。”（以赛亚书 50:11）上帝喜欢使肉体的智慧困惑，因为它与他为敌，剥夺了他作为唯一智慧的上帝的特权。因此，我们必须按照他的光行走，而不是我们自己火光的闪耀。上帝必须点亮我们的蜡烛（诗篇 18:28），否则我们就可能陷入黑暗中。 那些不是从天堂点燃的火花，不足以阻止我们陷入悲伤，尽管它们会产生比上方的光更大的火焰和表现，就像疯子做的事情比清醒的人更大，但是凭借虚假的力量：所以这些人的喜悦过度是源于虚假的光明，“恶人的灯必熄灭”，约伯记 18:6。

The light that some men have, it is like lightning, which after a sudden flash leaveth them more in darkness. They can love the light as it shines, but hate it as it discovers and directs. A little holy light will enable to keep the word, and not betray religion, and deny Christ's name, as Christ speaketh of the church of Philadelphia, Rev. 3:8.
一些人所拥有的光明，就像闪电一样，突然闪现后却让他们更加陷入黑暗。他们可以喜爱光明的照耀，但却憎恨它所揭示和引导的。一点点神圣的光明将使人能够坚守真道，不背叛宗教，也不否认基督的名字，正如基督在启示录 3:8 中所说的费拉铁教会。

4. Fourthly, where this fire is, it will sever things of diverse natures, and shew a difference between things, as gold and dross. It will sever between flesh and spirit, and shew that this is of nature, this of grace. All is not ill in a bad action, or good in a good action. There is gold in ore, which God and his Spirit in us can distinguish. A carnal man's heart is like a dungeon, wherein is nothing to be seen but horror and confusion; this light maketh us judicious and humble, upon clearer sight of God's purity, and our own uncleanness; and maketh us able to discern of the work of the Spirit in another.
第四，这火会将不同性质的事物分开，并展示事物之间的差异，如黄金和渣滓。它会将肉体和灵性分开，并显示出这是属于本性的，那是属于恩典的。一个坏行为中并非所有都是坏的，一个好行为中也并非所有都是好的。在矿石中有黄金，上帝和他的圣灵能够区分出来。一个肉体的人的心灵就像一个地牢，里面只有恐惧和混乱；这光使我们有判断力和谦卑，在看到上帝的纯洁和我们自己的污秽时更加清晰；并使我们能够辨别出别人身上圣灵的工作。

5. Fifthly, so far as a man is spiritual, so far is light delightful unto him, as willing to see anything amiss, that he may reform, and any further service discovered that he may perform, because he truly hateth ill and loveth good; if he goeth against light discovered, he will soon be reclaimed, because light hath a friendly party within him. Whereupon, at a little sight of his error he is soon counselable, as David in his intendment to kill Nabal, and blessed God afterwards, when he is stopped in an ill way, 1 Sam. 25:32.
第五，一个人在精神上的程度决定了他对光明的喜爱程度，他愿意看到任何错误，以便进行改正，并发现更多可以服务的机会，因为他真心厌恶恶行，热爱善行；如果他违背了发现的光明，他很快就会被改正，因为光明在他内心有一个友善的派系。因此，一旦他稍微意识到自己的错误，他很快就会接受忠告，就像大卫在打算杀死拿八的时候，后来被阻止后，称颂上帝一样（撒母耳记上 25:32）。

In a carnal man, the light breaks in upon him, but he labours to shut the passages, he hath no delight to come to the light. It is impossible before the Spirit of grace hath subdued the heart, but that it should sin against the light, either by resisting of it, or keeping it prisoner under base lusts, and burying it, as it were, in the earth; or perverting of it, and so making it an agent and factor for the flesh, in searching out arguments to plead for it, or abusing that little measure of light they have, to keep out a greater, higher, and more heavenly light; and so, at length, make that light they have a misleading guide to utter darkness. And the reason is, because it hath no friend within, the soul is in a contrary frame; and light always hindereth that sinful peace that men are willing to speak to themselves: whence we see it oft enrages men the more, as the sun in the spring breedeth aguish distempers, because it stirreth humours, and doth not waste them. There is nothing in the world more unquiet than the heart of a wicked man, that sitteth under means of knowledge, until, like a thief, he hath put out the candle, that he may sin with the less check. Spiritual light is distinct, it seeth spiritual good, with application to ourselves; but common light is confused, and lets sin lie quiet. Where fire is in any degree, it will fight against the contrary matter. God hath put irreconcilable hatred between light and darkness at first, so between good and ill, flesh and spirit, Gal. 5:17; grace will never join with sin, no more than fire with water. Fire will mingle with no contrary, but preserveth its own purity, and is never corrupted as other elements are. Therefore, those that plead and plot for liberties of the flesh, shew themselves strangers from the life of God. Upon this strife, gracious men oft complain that they have no grace, but they contradict themselves in their complaints; as if a man that seeth should complain he cannot see, or complain that he is asleep, when the very complaint, springing from a displeasure against sin, sheweth that there is something in him opposite to sin. Can a dead man complain? Some things, though bad in themselves, yet discover good; as smoke discovers some fire. Breaking out in the body shews strength of nature. Some infirmities discover more good than some seeming beautiful actions. Excess of passion in opposing evil, though not to be justified, yet sheweth a better spirit than a calm temper, where there is just cause of being moved. Better it is that the water should run something muddily, than not at all. Job had more grace in his distempers, than his friends in their seeming wise carriage. Actions soiled with some weaknesses, are more accepted than complemental performances.
在一个肉体的人身上，光照射进来，但他努力关闭通道，他不喜欢接近光。在恩典的圣灵征服心灵之前，不可能不违背光明，要么是抵抗光明，要么是将其囚禁在卑鄙的欲望下，将其埋葬在地下；要么是扭曲光明，使其成为肉体的代理人，在寻找为肉体辩护的论据，或者滥用他们所拥有的少量光明，以阻止更大、更高、更天上的光明进入；最终，使他们所拥有的光明成为误导人的向导，导致彻底的黑暗。原因是，因为内心没有朋友，灵魂处于相反的状态；光明总是阻碍那些愿意对自己说话的罪恶和平：因此我们常常看到它更加激怒人们，就像春天的太阳引发寒热病一样，因为它激发体液而不是消耗它们。世界上没有比一个邪恶人的心更不安宁的东西，他坐在知识的手段下，直到像一个小偷一样，他把蜡烛吹灭，以便在没有阻碍的情况下犯罪。 灵性之光独特，它能看到灵性的善，适用于我们自己；而普通的光是混乱的，让罪恶保持安静。当火存在时，它会与相反的物质作斗争。上帝一开始就在光与黑暗之间，善与恶之间，肉体与灵性之间，加拉太书 5:17 中放置了不可调和的仇恨；恩典永远不会与罪恶结合，就像火与水一样。火不会与相反的东西混合，而是保持自己的纯洁，从不像其他元素那样被腐蚀。因此，那些为肉体的自由辩护和密谋的人，表明他们是与上帝的生命疏远的陌生人。在这种争斗中，有恩典的人常常抱怨他们没有恩典，但他们在抱怨中自相矛盾；就像一个能看见的人抱怨他看不见，或者抱怨他在睡觉，当这个抱怨正是源于对罪恶的不满，表明他内心有与罪恶相对立的东西。一个死人能抱怨吗？有些事情，虽然本身不好，但却揭示了善；就像烟雾揭示了一些火一样。在身体上爆发显示了自然的力量。有些弱点比一些看似美好的行为更能揭示善。 对抗邪恶时过于激情，虽然不能被证明是正确的，但显示出比冷静的性情更好的精神，当有正当理由被激动时。水稍微浑浊地流动要比完全不流动更好。约伯在他的不适中表现出更多的恩典，而他的朋友们在他们看似明智的行为中则没有。带有一些弱点的行动比虚情假意的表演更受欢迎。

6. Sixthly, fire, where it is in the least measure, is in some degree active; so the least measure of grace is working, as springing from the Spirit of God, which, from the working nature of it, is compared to fire. Nay, in sins, when there seemeth nothing active, but corruption, yet there is a contrary principle, which breaks the force of sin, so that it is not out of measure sinful, as in those that are carnal, Rom. 7:13.
第六，火，即使是在最小的程度上，也是有一定程度的活动性；同样，最小的恩典也是在起作用，因为它源自上帝的圣灵，根据其工作性质，被比作火。甚至在罪恶中，当似乎没有任何活动，只有腐败时，仍然存在一个相反的原则，它削弱了罪恶的力量，使其不至于过度罪恶，就像在属肉体的人身上一样，罗马书 7:13。

7. Seventhly, fire maketh metals pliable and malleable, so doth grace, where it is begun; it worketh the heart to be pliable and ready for all good impressions. Untractable spirits shew that they are not so much as smoking flax.
第七，火使金属变得柔软易塑，恩典也是如此，一旦开始，它使心灵变得柔软，愿意接受一切善良的影响。难以驾驭的精神表明他们连冒烟的麻花都不如。

8. Eighthly, fire turneth all, as much as it can, to fire; so grace laboureth to breed the like impression in others, and make as many good as it can. Grace likewise maketh a gracious use even of natural and civil things, and doth spiritualise them. What another man doth only civilly, a gracious man will do holily. Whether he eateth or drinketh, or whatsoever he doth, he doth all to the glory of God, 1 Cor. 10:31, making everything serviceable to the last end.
第八，火尽其所能将一切转化为火；因此，恩典努力在他人心中培养相同的印象，并使尽可能多的人变得善良。恩典也能够以恩典的方式使用自然和社会事物，并使其具有灵性。一个恩典的人会以圣洁的方式去做另一个人只是以社会方式去做的事情。无论他吃喝或做什么，他都是为了上帝的荣耀而做，哥林多前书 10:31，使一切都为最终目标服务。

9. Ninthly, sparks by nature fly upwards; so the Spirit of grace carrieth the soul heaven-ward, and setteth before us holy and heavenly aims. As it was kindled from heaven, so it carries us back to heaven. The part followeth the whole: fire mounteth upward, so every spark to its own element. Where the aim and bent of the soul is God-wards, there is grace, though opposed. The least measure of it is holy desires springing from faith and love, for we cannot desire anything which we do not believe first to be, and the desire of it issues from love. Hence desires are counted a part of the thing desired, in some measure; but then they must be, first, constant, for constancy shews that they are supernaturally natural, and not enforced; secondly, they must be carried to spiritual things, as to believe, to love God, &c.: not out of a special exigent, because, if now they had grace, they think they might escape some danger, but as a loving heart is carried to the thing loved for some excellency in itself; and thirdly, with desire there is grief when it is hindered, which stirs up to prayer: 'Oh that my ways were so directed, that I might keep thy statutes!' Ps. 119:5; O miserable man that I am, who shall deliver? &c., Rom. 7:24; fourthly, desires put us onward still: O that I might serve God with more liberty; O that I were more free from these offensive, unsavoury, noisome lusts!
第九，火花天生向上飞扬；因此，恩典的灵将灵魂带向天堂，并为我们设立了圣洁和天国的目标。它从天堂点燃，也将我们带回天堂。部分跟随整体：火向上升，每一颗火花都回到自己的元素。当灵魂的目标和倾向是朝向上帝时，即使受到反对，也存在着恩典。它的最小程度是从信仰和爱中产生的圣洁欲望，因为我们不能对我们不先相信存在的事物产生欲望，而对它的欲望源于爱。因此，欲望在某种程度上被视为所渴望的事物的一部分；但是，首先，它们必须是持久的，因为持久性表明它们是超自然的自然，而不是被强迫的；其次，它们必须转向属灵的事物，如相信、爱上帝等：不是出于特殊的需要，因为如果现在他们拥有恩典，他们认为他们可能会逃避一些危险，而是因为一个爱心被带到所爱之物本身的卓越性；第三，伴随着欲望的是当它受到阻碍时的悲伤，这激发了祈祷：“但愿我的道路如此指引，我就能遵守你的律例！”诗篇 119:5; 我是多么可怜的人啊，谁能拯救我呢？等等，罗马书 7:24; 第四，欲望推动我们继续前进：哦，但愿我能以更自由的方式事奉上帝；哦，但愿我能更加摆脱这些令人讨厌、无味、恶臭的欲望！

10. Tenthly, fire worketh itself, if it hath any matter to feed on, into a larger compass, and mounteth higher and higher, and the higher it riseth, the purer is the flame; so where true grace is, it groweth in measure and purity. Smoking flax will grow to a flame; and as it increaseth, so it worketh out the contrary, and refineth itself more and more. Ignis, quo magis lucet, eo minus fumat. Therefore, it argueth a false heart to set ourselves a measure in grace, and to rest in beginnings, alleging that Christ will not quench the smoking flax. But this merciful disposition in Christ is joined with perfect holiness, shewed in perfect hatred to sin; for rather than sin should not have its deserved punishment, himself became a sacrifice for sin, wherein his Father's holiness and his own most of all shined. And besides this, in the work of sanctification, though he favours his work in us, yet favours he not sin in us; for he will never take his hand from his work, until he hath taken away sin, even in its very being, from our natures. The same Spirit that purified that blessed mass whereof he was made, cleanseth us by degrees to be suitable to so holy a head, and frameth the judgment and affection of all to whom he sheweth mercy, to concur with his own, in labouring to farther his ends, in abolishing of sin out of our nature.
第十，火若有物质供养，会自行扩散，并越来越高，越高的火焰越纯净；同样，真正的恩典也会随着时间的推移而增长和纯化。冒烟的亚麻灯芯会变成火焰；随着火焰的增长，它会产生相反的作用，并不断提炼自身。Ignis, quo magis lucet, eo minus fumat. 因此，将自己在恩典上设定一个限度，并满足于起初的状态，表明了虚伪的内心。他们声称基督不会扑灭冒烟的亚麻灯芯。但是，基督的这种怜悯之心与完美的圣洁相结合，表现在对罪恶的完全憎恶上；为了不让罪恶逃脱应有的惩罚，他自己成为了罪的牺牲品，他父亲的圣洁和他自己的圣洁最为明显。此外，在成圣的工作中，虽然他喜爱我们内心的工作，但他不喜爱我们内心的罪恶；因为他不会放手他的工作，直到他从我们的本性中彻底消除罪恶。 The same Spirit that purified that blessed mass whereof he was made, cleanseth us by degrees to be suitable to so holy a head, and frameth the judgment and affection of all to whom he sheweth mercy, to concur with his own, in labouring to farther his ends, in abolishing of sin out of our nature.

CHAPTER XII.
第十二章

Scruples hindering comfort removed.
顾虑阻碍舒适被消除。

Use. From the meditation of these rules and signs, much comfort may be brought into the souls of the weakest; which, that it may be in the more abundance, let me add something for the helping them over some few ordinary objections and secret thoughts against themselves, which getting within the heart, oftentimes keep them under.
使用。通过对这些规则和标志的沉思，可以给最脆弱的灵魂带来很多安慰；为了使这种安慰更加丰富，让我为他们提供一些帮助，以克服一些常见的反对意见和对自己的秘密思考，这些思考常常深入心底，使他们受困。

1. Some think they have no faith at all, because they have no full assurance; whenas the fairest fire that can be will have some smoke. The best actions will smell of the smoke. The mortar wherein garlic hath been stamped, will always smell of it; so all our actions will savour something of the old man.
有些人认为他们根本没有信仰，因为他们没有完全的确信；然而，即使是最美丽的火焰也会有一些烟雾。最好的行为也会有一些烟雾的气味。大蒜被捣碎的砂浆永远会有大蒜的气味；因此，我们所有的行为都会带有一些旧人的气味。

2. In weakness of body some think grace dieth, because their performances are feeble, their spirits, being the instruments of their souls' actions, being wasted; not considering that God regards those hidden sighs of those that want abilities to express them outwardly. He that pronounceth them blessed that consider the poor, will have a merciful consideration of such himself.
在身体虚弱时，有些人认为优雅消失了，因为他们的表现力不足，他们的精神，作为他们灵魂行动的工具，被消耗殆尽；他们没有考虑到，上帝关注那些无法在外表达的人内心深处的叹息。那位宣称那些关心穷人的人是有福的，他自己也会对这样的人怀有怜悯之心。

3. Some again are haunted with hideous representations to their fantasies, and with vile and unworthy thoughts of God, of Christ, of the word, &c., which, as busy flies, disquiet and molest their peace; these are cast in like wildfire by Satan, as may be discerned by the, 1, strangeness; 2, strength and violence; 3, horribleness of them even unto nature corrupt. Vellem servari Domine, sed cogitationes non patiuntur. A pious soul is no more guilty of them, than Benjamin of Joseph's cup put into his sack. Amongst other helps prescribed by godly writers, as abomination of them, and diversion from them to other things, &c., let this be one, to complain unto Christ against them, and to fly under the wings of his protection, and to desire him to take our part against his and our enemy. Shall every sin and blasphemy of man be forgiven, and not these blasphemous thoughts, which have the devil for their father, when Christ himself was therefore molested in this kind, that he might succour all poor souls in the like case?
有些人的幻想被可怕的形象所困扰，他们对上帝、基督、圣经等持有卑劣和不值得的想法，就像烦人的苍蝇一样扰乱和困扰他们的平静；这些想法像野火一样被撒旦投入其中，可以通过它们的奇怪、强大和暴力以及对腐败的本性的恐怖来辨别出来。我希望主保护我，但思想不允许。一个虔诚的灵魂对此并不有罪，就像本雅明没有对约瑟夫放在他口袋里的杯子有罪一样。在神圣的作家所规定的其他帮助中，如憎恶这些想法，并将注意力转移到其他事物上等等，让我们向基督抱怨这些想法，并在他的保护下躲避，希望他在我们和他的敌人之间站在我们这一边。难道人类的每一个罪恶和亵渎都会得到宽恕，而这些亵渎的思想却不会得到宽恕吗？这些思想的父亲是魔鬼，当基督自己因此而受到困扰，以便他可以帮助所有处于类似情况的可怜灵魂吗？

But* there is a difference betwixt Christ and us in this case, by reason that Satan had nothing of his own in Christ, his suggestions left no impression at all in his holy nature; but, as sparks falling into the sea, were presently quenched. Satan's temptations of Christ were only suggestions on Satan's part, and apprehensions of the vileness of them on Christ's part. To apprehend ill suggested by another, is not ill. It was Christ's grievance, but Satan's sin. But thus he yielded himself to be tempted, that he might both pity us in our conflicts, and train us up to manage our spiritual weapons as he did. Christ could have overcome him by power, but he did it by argument. But when Satan cometh to us, he findeth something of his own in us, which holdeth correspondency and hath intelligence with him; there is the some enmity in our nature to God and goodness in some degree, that is in Satan himself; whereupon his temptations fasten for the most part some taint upon us. And if there wanted a devil to suggest, yet sinful thoughts would arise from within us; though none were cast in from without, we have a mint of them within: these thoughts, morosa cogitatio, if the soul dwell on them so long as to suck or draw from and by them any sinful delight, then they leave a more heavy guilt upon the soul, and hinder our sweet communion with God, and interrupt our peace, and put a contrary relish into the soul, disposing of it to greater sins. All scandalous breakings out are but thoughts at the first. Ill thoughts are as little thieves, which, creeping in at the window, open the door to greater; thoughts are seeds of actions. These, especially when they are helped forward by Satan, make the life of many good Christians almost a martyrdom. In this case it is an unsound comfort that some minister, that ill thoughts arise from nature, and what is natural is excusable; but we must know, that nature, as it came out of God's hands at the first, had no such risings out of it: the soul, as inspired of God, had no such unsavoury breathings; but since that by sin it betrayed itself, it is in some sort natural to it to forge sinful imaginations, and to be a furnace of such sparks; and this is an aggravation of the sinfulness of natural corruption, that it is so deeply rooted, and so generally spread in our nature.
但是在这种情况下，基督和我们之间有一个区别，因为撒旦在基督身上没有任何自己的东西，他的诱惑对他的圣洁本性没有任何影响；就像火花落入大海一样，立即熄灭了。撒旦对基督的诱惑只是他的建议，而基督对这些建议的卑劣性质有所察觉。接受他人的不良建议并不是不良行为。这是基督的痛苦，而是撒旦的罪恶。但他这样让自己受到诱惑，既是为了怜悯我们在斗争中的处境，又是为了训练我们像他一样运用属灵的武器。基督本可以凭借力量战胜他，但他选择了通过论证来战胜他。但当撒旦来到我们这里时，他在我们身上找到了一些属于他自己的东西，与他有相应的联系和相互理解；我们的本性中存在着与上帝和善良相对立的敌意，这与撒旦自己是一样的；因此，他的诱惑往往会在我们身上留下一些玷污。 如果有魔鬼来诱惑，那么罪恶的念头也会从我们内心产生；即使没有外界的干扰，我们内心也有无尽的罪恶念头：这些念头，如果灵魂沉迷其中，从中汲取或获得任何罪恶的快感，那么它们会给灵魂带来更沉重的罪恶感，阻碍我们与上帝甜蜜的交流，打断我们的平静，使灵魂产生相反的品味，使其倾向于更大的罪恶。所有丑闻的爆发起初都只是念头。恶念就像小偷，悄悄地从窗户爬进来，为更大的罪恶打开了大门；念头是行动的种子。当它们受到撒旦的帮助时，它们使许多善良的基督徒的生活几乎成为一种殉道。 在这种情况下，有些牧师认为，邪恶的思想源于本性，而本性是可以原谅的，这是一种不可靠的安慰；但我们必须知道，本性最初从上帝手中出来时，并没有这样的冲动：灵魂作为上帝的启示，没有这样令人不悦的呼吸；但自从因罪而背叛自己以来，伪造罪恶的想象对它来说在某种程度上是自然的，并且成为这样的火炉；这是对本性腐败罪恶性的加重，它根深蒂固，广泛存在于我们的本性中。

It furthereth humiliation to know the whole breadth and depth of sin; only this, that our nature now, so far as it is unrenewed, is so unhappily fruitful in ill thoughts, ministers this comfort, that it is not our case alone, as if our condition herein were severed from others, as some have been tempted to think, even almost to despair; none, say they, have such a loathsome nature as I have. This springs from ignorance of the spreading of original sin, for what can come from an unclean thing, but that which is unclean? 'As in the water face answers face, so the polluted heart of one man answereth to the heart of another,' Prov. 27:19, where grace hath not made some difference. As in annoyances from Satan, so here, the best way is to lay open our complaints to Christ, and cry with St Paul, Domine sim patior, 'O miserable man that I am, who shall deliver me from this body of death?' Rom. 7:24, 25: upon this venting of his distressed soul, he presently found comfort; for he breaketh into thanksgiving, 'Thanks be to God,' &c. And it is good to take advantage from hence to hate this noisome body of death the more, and to draw nearer unto God, as that holy man after his 'foolish and beastly thoughts,' Ps. 73:22 and 28, did, and to keep our hearts closer to God, seasoning them with heavenly meditations in the morning, storing up good matter that our heart may be a good treasury, and begging of Christ his Holy Spirit to stop that cursed issue, and to be a living spring of better thoughts in us. Nothing more abaseth the spirits of holy men that desire to delight in God after they have escaped the common defilements of the world, than these unclean issues of spirit, as being most contrary to God, who is a pure Spirit: but the very irksomeness of them yields matter of comfort against them; they force the soul to all spiritual exercises, to watchfulness, and a more near walking with God, and to raise itself to thoughts of a higher nature, which the truth of God, works of God, communion of saints, the mystery of godliness, the consideration of the terror of the Lord, of the excellency of the state of a Christian, and conversation suitable, do abundantly minister. They discover to us a necessity of daily purging and pardoning grace, and of seeking to be found in Christ, and so bring the best often upon their knees.
进一步了解罪恶的广度和深度会加深屈辱；唯有这一点，我们的本性，只要它没有得到更新，就会在邪恶的思想中不幸地多产，这给予了一些安慰，即我们的情况并不孤立，好像我们在这方面的状况与其他人不同，有些人甚至陷入绝望；他们说，没有人有像我这样令人厌恶的本性。这源于对原罪的传播的无知，因为不洁之物能产生什么，除了不洁之物呢？正如水中的面对面的映像，一个人的污秽的心回应着另一个人的心，箴言 27:19，在没有恩典使一些区别的地方。就像在撒旦的困扰中一样，在这里，最好的方法是向基督敞开我们的抱怨，并与圣保罗一起呼喊：“主啊，我是多么可怜的人，谁能救我脱离这死亡的身体？”罗马书 7:24, 25：在他倾诉他痛苦的灵魂之后，他立即找到了安慰；因为他突然感恩起来，“感谢上帝”，等等。 并且从中更加憎恶这个令人讨厌的死亡之躯，并更加亲近上帝是好的，就像那位圣人在他的“愚蠢和兽性的思想”之后所做的那样（诗篇 73:22 和 28），并且让我们的心更加亲近上帝，在早晨用天上的沉思来调味它们，储存好的材料，使我们的心成为一个好的宝库，并向基督祈求他的圣灵来阻止那可恶的问题，并在我们内心成为更好思想的活泉。对于那些渴望在逃脱了世界的普通污染之后喜悦上帝的圣洁之人来说，没有什么比这些不洁的问题更能使他们的精神沮丧，因为它们与上帝最为相反，而上帝是纯洁的灵魂。但是，它们的厌恶性质反而为我们提供了对抗它们的安慰；它们迫使灵魂进行一切属灵的锻炼，保持警醒，更加亲近上帝，并提升自己的思想到更高层次，其中包括上帝的真理、上帝的作为、圣徒的交流、敬虔的奥秘、对主的恐惧的思考、基督徒的卓越状态以及相应的行为等等。 他们向我们揭示了每天净化和宽恕的恩典的必要性，以及寻求在基督里被发现的重要性，因此常常跪在膝上。

But our chief comfort is, that our blessed Saviour, as he bade Satan avaunt from himself after he had given way awhile to his impudency, Mat. 4:10; so he will command him to be gone from us, when it shall be good for us; he must be gone at a word. And he can and will likewise in his due time rebuke the rebellious and extravagant stirrings of our hearts, and bring all the thoughts of the inner man in subjection to himself.
但我们最大的安慰是，我们的救主在他容忍撒旦一段时间后，命令他离开自己，马太福音 4:10；同样，当对我们有益时，他也会命令他离开我们；他必须一言即逝。他也能够并且会在适当的时候责备我们心中叛逆和放纵的激动，并使内心的一切思想都顺服于他。

4. Some think, when they begin once to be troubled with the smoke of corruption more than they were before, therefore they are worse than they were. It is true, that corruptions appear now more than before, but they are less.
有些人认为，当他们开始被腐败的烟雾所困扰，比之前更加困扰时，他们就比以前更糟糕。的确，现在的腐败比以前更加显露，但它们更少。

For, first, sin, the more it is seen the more it is hated, and thereupon is the less. Motes are in a room before the sun shines, but they then only appear.
因为，首先，罪恶越被看到就越被憎恶，因此就越少。灰尘在太阳照射之前存在于房间中，但只有在那时才会显现出来。

Secondly, contraries, the nearer they are one to another, the sharper is the conflict betwixt them: now of all enemies the spirit and the flesh are nearest one to another, being both in the soul of a regenerate man, and in faculties of the soul, and in every action that springeth from those faculties, and therefore it is no marvel the soul, the seat of this battle, thus divided in itself, be as smoking flax.
其次，相反的事物越接近，冲突就越激烈：现在，在所有的敌人中，灵魂和肉体是最接近的，它们都存在于重生者的灵魂中，存在于灵魂的能力中，存在于从这些能力中产生的每一个行动中，因此，灵魂作为这场战斗的座位，自身分裂，就像冒烟的亚麻布一样，这并不奇怪。

Thirdly, the more grace, the more spiritual life, and the more spiritual life, the more antipathy to the contrary; whence none are so sensible of corruption, as those that have the most living souls.
第三，越有恩典，越有灵性的生命，越有灵性的生命，越对相反的事物感到厌恶；因此，没有人比那些拥有最活跃灵魂的人更能感受到腐败。

And fourthly, when men give themselves to carnal liberties, their corruptions trouble them not, as not being bound* and tied up; but when once grace suppresseth their extravagant and licentious excesses, then the flesh boileth, as disdaining to be confined; yet they are better now than they were before. That matter which yields smoke was in the torch before it was lighted; but it is not offensive till the torch begins to burn. Let such know, that if the smoke be once offensive to them, it is a sign that there is light. It is better to enjoy the benefit of light, though with smoke, than to be altogether in the dark.
而且，第四，当人们沉溺于肉欲的自由时，他们的堕落不会困扰他们，因为他们没有被束缚和约束；但是一旦恩典压制了他们的放纵和放肆，肉体就会沸腾，仿佛不愿被限制；然而，他们现在比以前更好。那些产生烟雾的物质在点燃之前就已经存在于火炬中；但是只有当火炬开始燃烧时，它才会变得令人讨厌。让这样的人知道，如果烟雾对他们来说一旦变得令人讨厌，那就是有光的迹象。与完全处于黑暗中相比，尽管有烟雾，享受光明的好处更好。

Neither is smoke so offensive, as light is comfortable to us, it yielding an evidence of truth of grace in the heart; therefore, though it be cumbersome in the conflict, yet it is comfortable in the evidence. It is better corruption should offend us now, than by giving way to it to redeem a little peace with loss of comfort afterwards. Let such therefore as are at variance and odds with their corruptions, look upon this text as their portion of comfort.
既然烟雾不那么令人讨厌，而光线对我们来说是舒适的，因为它显示了内心的真实和恩典；因此，尽管在斗争中它可能很麻烦，但在证据上它是令人舒适的。现在，让腐败的东西冒犯我们要比为了稍微的平静而放任它，最终失去舒适更好。因此，那些与自己的腐败相争的人，应该将这段经文视为他们的安慰。

CHAPTER XIII.
第十三章。

Set upon Duties notwithstanding Weaknesses
尽管有弱点，仍然履行职责

Here is an use of encouragement to duty, that Christ will not quench the smoking flax, but blow it up. Some are loath to perform good duties, because they feel their hearts rebelling, and duties come off untowardly. We should not avoid good actions for the infirmities cleaving unto them. Christ looketh more at the good in them that he meaneth to cherish, than the ill in them that he meaneth to abolish. A sick man, though in eating he something increaseth the disease, yet he will eat, that nature may get strength against the disease; so though sin cleaveth to what we do, yet let us do it, since we have to deal with so good a Lord, and the more strife we meet withal, the more acceptance. Christ loveth to taste of the good fruits that come from us, although they will always relish of the old stock. A Christian complaineth he cannot pray. O I am troubled with so many distracting thoughts, and never more than now. But hath he put into thine heart a desire to pray? He will hear the desires of his own Spirit in thee. 'We know not what to pray for as we ought' (nor do anything also as we ought), 'but the Spirit helpeth our infirmities, with inexpressible sighs and groans,' Rom. 8:26, which are not hid from God. 'My groanings are not hid from thee,' Ps. 38:9. God can pick sense out of a confused prayer. These desires cry louder in his ears than thy sins. Sometimes a Christian hath such confused thoughts, he can say nothing, but as a child crieth, O Father, not able to shew what it needs, as Moses at the Red Sea.
这是对责任的鼓励的一个例子，基督不会扑灭冒烟的灯芯，而是会吹它起来。有些人不愿意履行善良的职责，因为他们感到自己的内心反抗，而且职责表现得不顺利。我们不应该因为它们附着的软弱而回避善行。基督更看重他要培养的善行，而不是他要废除的恶行。一个病人，虽然在进食时会加重疾病，但他会吃，以便自然力量能够对抗疾病；所以虽然罪恶附着在我们所做的事情上，但让我们去做吧，因为我们要与如此善良的主打交道，而且我们遇到的挣扎越多，接受度就越高。基督喜欢品尝我们所带来的好果子，尽管它们总是带有旧树的味道。一个基督徒抱怨他不能祷告。哦，我被那么多分散的思想困扰，而且从来没有像现在这样。但他是否在你心中激起了祷告的愿望？他会听到你内心的圣灵的愿望。“我们不知道我们应该怎样祷告”（我们也不知道我们应该怎样做任何事），“但圣灵以无法言喻的叹息和呻吟帮助我们的软弱”，罗马书。 8:26，这些并不被上帝隐藏。“我的呻吟并没有被你隐藏起来”，诗篇 38:9。上帝能够从混乱的祷告中理解意义。这些渴望在他的耳中比你的罪更响亮。有时候，基督徒的思绪如此混乱，他无法说出任何话，只能像一个孩子一样哭喊：“哦，父亲，我无法表达我所需要的”，就像摩西在红海时一样。

These stirrings of spirit touch the bowels of God, and melt him into compassion towards us, when they come from the spirit of adoption, and from a striving to be better.
这些精神的激动触动了上帝的内心，使他对我们产生怜悯，当它们来自领养的精神和努力变得更好的追求时。

Object. Oh, but is it possible, thinketh the misgiving heart, that so holy a God should accept such a prayer?
对象。哦，但是，心中疑虑，这样一个神圣的上帝是否会接受这样的祈祷？

Ans. Yes, he will accept that which is his own, and pardon that which is ours. 'Jonah prayed in the whale's belly,' Jonah 2:1, being burdened with the guilt of sin, yet God heareth him. Let not, therefore, infirmities discourage us. St James takes away this objection, 5:17. Some might object, If I were as holy as Elias, then my prayers might be regarded; but, saith he, 'Elias was a man of like passions to us,' he had his passions as well as we; for do we think that God heard him because he was without fault? No, surely. But look we to the promises: 'Call upon me in the day of trouble, and I will hear thee,' Ps. 50:15; 'Ask and ye shall receive,' Matt. 7:7; and such like. God accepteth our prayers, though weak. 1. Because we are his own children, they come from his own Spirit. 2. Because they are according to his own will. 3. Because they are offered in Christ's mediation, and he takes them, and mingleth them with his own odours, Rev. 8:3. There is never a holy sigh, never a tear we shed, lost. And as every grace increaseth by exercise of itself, so doth the grace of prayer. By prayer we learn to pray. So, likewise, we should take heed of a spirit of discouragement in all other holy duties, since we have so gracious a Saviour. Pray as we are able, hear as we are able, strive as we are able, do as we are able, according to the measure of grace received. God in Christ will cast a gracious eye upon that which is his own. Would St Paul do nothing, because 'he could not do the good he would?' Phil. 3:14. Yes, he 'pressed to the mark.' Let us not be cruel to ourselves when Christ is thus gracious.
答案：是的，他会接受属于他自己的东西，并宽恕属于我们的东西。《约拿书》2:1 中记载：“约拿在鲸鱼肚子里祷告”，他因为罪恶感而负重，然而上帝听到了他的祷告。因此，不要让软弱动摇我们。雅各书 5:17 中，雅各抛开了这个异议。有人可能会反驳说，如果我像以利亚一样圣洁，那么我的祷告可能会被重视；但是，他说：“以利亚与我们一样有情感”，他和我们一样有情感；难道我们认为上帝之所以听到他的祷告是因为他没有过错吗？当然不是。但是，我们要看着应许：“在急难的日子求告我，我必搭救你”，诗篇 50:15；“你们祈求，就给你们；寻找，就寻见；叩门，就给你们开门”，马太福音 7:7；等等。上帝接受我们软弱的祷告。1.因为我们是他自己的儿女，祷告来自他自己的灵。2.因为祷告符合他自己的旨意。3.因为祷告是在基督的调解下奉献的，他接受并将其与自己的馨香混合，启示录 8:3。我们发出的每一声圣洁的叹息，每一滴眼泪都不会被浪费。正如每一种恩典通过自身的实践而增长一样，祷告的恩典也是如此。通过祷告，我们学会了祷告。 所以，同样地，我们应该在所有其他圣洁的职责中谨防灰心的精神，因为我们有如此仁慈的救主。根据所接受的恩典的程度，我们尽力祈祷，尽力倾听，尽力奋斗，尽力行动。上帝在基督里会对属于他的事情怀有仁慈的眼光。保罗会因为“他不能做他想做的善事”而什么都不做吗？腓立比书 3:14。不，他“追求标杆”。当基督如此仁慈时，我们不应对自己残忍。

There is a certain meekness of spirit whereby we yield thanks to God for any ability at all, and rest quiet with the measure of grace received, seeing it is God's good pleasure it should be so, who giveth the will and the deed, yet so as we rest not from further endeavours. But when, upon faithful endeavour, we come short of that we would be, and short of that others are, then know for our comfort, Christ will not quench the smoking flax, and that sincerity and truth, as before was said, with endeavour of growth, is our perfection. It is comfortable what God saith, 'He only shall go to his grave in peace, because there is some goodness,' 1 Kings 14:13, though but some goodness. 'Lord, I believe,' Mark 9:24, with a weak faith, yet with faith; love thee with a faint love, yet with love; endeavour in a feeble manner, yet endeavour. A little fire is fire, though it smoketh. Since thou hast taken me into thy covenant to be thine of an enemy, wilt thou cast me off for these infirmities, which, as they displease thee, so are they the grief of my own heart?
有一种温顺的精神，我们对上帝的任何能力都心存感激，并满足于所得到的恩典，因为这是上帝的美意，他给予了意愿和行动，但我们并不停止努力。但是，当我们在忠诚的努力中，无法达到自己的期望，以及他人的水平时，要知道，基督不会扑灭冒烟的麻花，而真诚和真理，正如前面所说的，伴随着成长的努力，是我们的完美。上帝说的话很令人舒服，“只有他因为有一些善良，才能安详地进入坟墓”，列王纪上 14:13，尽管只有一些善良。“主啊，我信”，马可福音 9:24，虽然信心薄弱，但仍然有信心；虽然爱你的心不坚定，但仍然有爱；虽然努力有限，但仍然在努力。一点点火焰就是火焰，即使冒烟。既然你将我纳入你的约束，使我从敌人变成你的人，你会因为这些软弱而抛弃我吗？虽然它们使你不悦，但它们也是我内心的痛苦。

CHAPTER XIV.
第十四章

The Case of Indisposition Resolved, and Discouragements.
病情解决的案例，以及挫折。

1. From what hath been spoken, with some little addition, it will not be difficult to resolve that case which some require help in, namely, whether we ought to perform duties, our hearts being altogether indisposed. For satisfaction we must know, 1, Our hearts of themselves do linger after liberty, and are hardly brought under the yoke of duty; and the more spiritual the duty is, the more is their untowardness. Corruption getteth ground, for the most part, in every neglect. It is as in rowing against the tide, one stroke neglected will not be gained in three; and therefore it is good to keep our hearts close to duty, and not to hearken unto the excuses they are ready to frame.
从已经说过的话来看，稍微加上一些内容，解决某些人需要帮助的问题并不困难，即我们是否应该在心灵完全不愿意的情况下履行职责。为了满足我们的要求，我们必须知道：1、我们的心灵本身渴望自由，很难接受职责的束缚；而且职责越是属灵的，他们的不合作性就越大。大多数情况下，忽视职责会导致腐败蔓延。这就像逆水行舟，一次疏忽不会在三次努力中弥补；因此，保持我们的心灵紧密地与职责联系在一起，不听从他们准备提出的借口是很好的。

2. In the setting upon duty, God strengtheneth his own party that he hath in us. We find a warmness of heart, and increase of strength, the Spirit going along with us, and raising us up by degrees, until it leaveth us as it were in heaven. God often delighteth to take the advantage of our indisposition, that he may manifest his work the more clearly, and that all the glory of the work may be his, whose all the strength is.
在履行职责的过程中，上帝加强了他在我们身上的一方势力。我们发现心中充满温暖，力量增加，圣灵与我们同行，逐渐提升我们，直到我们仿佛置身于天堂。上帝常常喜欢利用我们的不适，以便更清晰地显明他的工作，并使所有工作的荣耀归于他，因为他拥有一切的力量。

3. Obedience is most direct when there is nothing else to sweeten the action. Although the sacrifice be imperfect, yet the obedience with which it is offered hath acceptance.
服从最直接的时候是在没有其他事情可以使行动变得更加甜蜜的时候。虽然牺牲是不完美的，但是以此所表现出的服从是被接受的。

4. That which is won as a spoil from our corruptions will have such a degree of comfort afterwards, as for the present it hath of cumber. Feeling and freeness of spirit is oft reserved until duty be discharged; reward followeth work. In and after duty we find that experience of God's presence which, without obedience, we may long wait for, and yet go without. This hindereth not the Spirit's freedom in blowing upon our souls when it listeth, John 3:8. For we speak only of such a state of soul as is becalmed, and must row, as it were, against the stream. As in sailing, the hand must be to the stern, and the eye to the star; so here, put forth that little strength we have to duty, and look up for assistance, which* the Spirit, as freely, so seasonably will afford.
从我们的堕落中夺取的战利品将在之后带来一定程度的安慰，就像现在所带来的困扰一样。感受和自由的精神常常被保留，直到责任得到履行；奖励随着工作而来。在履行责任之前和之后，我们会发现上帝的同在经历，如果没有顺从，我们可能会长时间等待，却得不到。这并不妨碍圣灵在我们的灵魂上吹动时的自由，如同风随意吹动，约翰福音 3:8。因为我们只谈论那种心灵的状态，就像是被平静下来，必须逆流而行。就像航行一样，手必须放在舵上，眼睛必须注视星星；所以在这里，发挥我们所拥有的一点力量去履行责任，并寻求帮助，圣灵将会同样自由地、适时地提供。

Caution. (1.) Yet in these duties, that require as well the body as the soul, there may be a cessation till strength be repaired. Whetting doth not let (d), but fit. (2.) In sudden passions there should be a time to compose and calm the soul, and to put the strings in tune. The prophet would have a minstrel to bring his soul into frame, 1 Sam. 16:16, 17.
注意。（1.）然而，在这些需要身体和灵魂的职责中，直到恢复力量之前可能会有停顿。磨砺不是阻碍，而是使之适应。（2.）在突然的激情中，应该有时间来安抚和平静灵魂，并调整好弦。先知要求一个吹奏者来调整他的灵魂，撒母耳记上 16:16, 17。

So likewise we are subject to discouragements in suffering, by reason of impatience in us. Alas! I shall never get through such a cross. But if God bring us into the cross, he will be with us in the cross, and at length bring us out more refined; we shall lose nothing but dross, Zech. 13:9. Of our own strength we cannot bear the least trouble, and by the Spirit's assistance we can bear the greatest. The Spirit will join his shoulders to help us to bear our infirmities. 'The Lord will put his hand to heave us up,' Ps. 37:24. 'You have heard of the patience of Job,' saith James, chap. 5:11. We have heard likewise of his impatiency too; but it pleased God mercifully to overlook that. It yields us comfort also in desolate conditions, as contagious sicknesses, and the like, wherein we are more immediately under God's hand. Then Christ hath a throne of mercy at our bed's side, and numbers our tears and our groans. And, to come to the matter we are now about, the Sacrament,† it was ordained not for angels, but for men; and not for perfect men, but for weak men; and not for Christ, who is truth itself, to bind him, but because we are ready, by reason of our guilty and unbelieving hearts, to call truth itself into question. Therefore it was not enough for his goodness to leave us many precious promises, but he giveth us seals to strengthen us; and, what though we are not so prepared as we should, yet let us pray as Hezekiah did: 'The Lord pardon every one that prepareth his heart to seek the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary,' 2 Chron. 30:19. Then we come comfortably to this holy sacrament, and with much fruit. This should carry us through all duties with much cheerfulness, that, if we hate our corruptions, and strive against them, they shall not be counted ours. It is not I, saith St Paul, but 'sin that dwelleth in me,' Rom. 7:17; for what displeaseth us shall never hurt us, quod non placet, non nocet, and we shall be esteemed of God to be that we love, and desire, and labour to be. What we desire to be we shall be, and what we desire truly to conquer we shall conquer; for God will fulfil the desire of them that fear him, Ps. 145:19. The desire is an earnest of the thing desired. How little encouragement will carry us to the affairs of this life! And yet all the helps God offers will hardly prevail with our backward natures. Whence are, then, discouragements? 1. Not from the Father, for he hath bound himself in covenant 'to pity us as a father pitieth his children,' Ps. 103:13, and to accept as a father our weak endeavours; and what is wanting in the strength of duty, he giveth us leave to take up in his gracious indulgence, whereby we shall honour that grace wherein he delights, as much as in more perfect performances. Possibilitas tua mensura tua.
同样地，由于我们内心的不耐烦，我们在受苦时也会受到挫折。唉！我永远无法度过这样的十字架。但是如果上帝把我们带入十字架，他将与我们同在，并最终使我们更加纯熟；我们将失去的只是杂质，撒迦利亚书 13:9。凭借我们自己的力量，我们无法承受最小的困扰，但在圣灵的帮助下，我们可以承受最大的困难。圣灵将与我们一起肩并肩，帮助我们承担我们的软弱。“耶和华扶持人的手”（诗篇 37:24）。雅各布在雅各布书 5:11 中说：“你们听说过约伯的忍耐。”我们也听说过他的不耐烦，但上帝仁慈地忽视了那一点。在荒凉的境况中，如传染病等，我们更直接地在上帝的手下。那时，基督在我们床边有一个怜悯的宝座，数着我们的眼泪和呻吟。 至于我们现在要谈的事情，圣礼，它不是为天使设立的，而是为人设立的；不是为完美的人设立的，而是为软弱的人设立的；不是为真理本身的基督设立的，而是因为我们因为有罪和不信的心，准备质疑真理本身。因此，他的恩慈不仅给了我们许多宝贵的应许，而且给了我们印章来加强我们；即使我们没有做好准备，也让我们像希西家一样祈祷：“愿主宽恕一切预备心寻求他列祖之神的人，即使他没有按照圣所的洁净而洁净自己。”（《历代志下》30:19）。然后我们就可以舒适地参与这个圣洗礼，并且收获丰富。这应该让我们在所有的职责中充满愉快，如果我们憎恨我们的败坏，并与之斗争，它们将不被视为我们的。正如圣保罗所说：“不是我，而是住在我里面的罪恶。”（罗马书 7:17）；因为我们所不喜悦的事情永远不会伤害我们，quod non placet, non nocet，并且我们将被上帝视为我们所爱、所渴望和努力成为的样子。 我们所渴望成为的，我们将成为；我们真正渴望征服的，我们将征服；因为上帝将满足那些敬畏他的人的愿望，诗篇 145:19。渴望是所渴望之物的保证。多么微小的鼓励就足以推动我们投入到这个生活的事务中！然而，上帝提供的所有帮助几乎无法说服我们迟疑的本性。那么，挫折来自何处？1. 不是来自父亲，因为他在盟约中承诺“怜悯我们，如同父亲怜悯他的儿女”，诗篇 103:13，并且接受我们薄弱的努力，就像一个父亲一样；在我们的责任力量不足之处，他允许我们在他的恩慈宽容中弥补，从而我们将荣耀他所喜悦的恩典，就像在更完美的表现中一样。你的能力决定你的尺度。

2. Not from Christ, for he joy office will not quench the smoking flax. We see* how Christ bestoweth the best fruits of his love upon persons, for condition mean, for parts weak, for infirmities, nay, for grosser falls, offensive: first, thus it pleaseth him to confound the pride of flesh, which, usually taketh measure of God's love by some outward excellency. Secondly, thus he is delighted to shew the freedom of his grace and his prerogative royal, that 'whosoever glorieth, may glory in the Lord,' 1 Cor. 1:31.
不是来自基督，因为他不会扑灭冒烟的灯芯。我们看到基督如何将他的爱的最佳果实赐予条件平庸、才能薄弱、软弱的人，甚至是犯下严重错误、令人厌恶的人：首先，这样他喜欢打破肉体的骄傲，通常通过某种外在的卓越来衡量上帝的爱。其次，他喜欢展示他恩典的自由和他的王权特权，使“凡夸口的，都当指着主夸口”（哥林多前书 1:31）。

In the eleventh to the Hebrews, among that cloud of witnesses, we see Rahab, Gideon, and Samson, ranked with Abraham the father of the faithful, Heb. 11:31, 32. Our blessed Saviour, as he was the image of his Father, so in this he was of the same mind, glorifying his Father for revealing the mystery of the gospel to simple men, neglecting those that carried the chief reputation of wisdom in the world, Heb. 11:31, 32.
在希伯来书的第十一章中，我们在那群见证人中看到了拉哈伯、基甸和参孙，他们与忠信之父亚伯拉罕并列，希伯来书 11:31, 32。我们的救主耶稣基督，正如他是他父亲的形象，他在这方面也有相同的心意，他为将福音的奥秘启示给简单的人而荣耀他的父亲，而忽视那些在世界上享有最高声望的智慧者，希伯来书 11:31, 32。

It is† not unworthy of the remembering that which Saint Augustine speaketh‡ of a silly man in his time, destitute almost altogether of the use of reason, who when he was most patient of all injuries done to himself, yet from a reverence of religion he would not endure any injury done to the name of Christ; insomuch that he would cast stones at those that blasphemed, and would not in that case spare his own governors; which sheweth that the parts of none are so low, as that they are beneath the gracious regard of Christ; where it pleaseth him to make his choice, and to exalt his mercy, he passeth by no degree of wit, though never so plain.
圣奥古斯丁曾提到他那个时代的一个愚蠢的人，几乎完全缺乏理智，他最能忍受对自己的伤害，但出于对宗教的尊敬，他不会容忍对基督名字的伤害；以至于他会向那些亵渎的人投掷石头，甚至在这种情况下也不会放过自己的统治者；这表明没有人的地位如此低下，以至于他们不值得基督的恩宠；当他喜欢选择并提升他的怜悯时，他不会忽视任何智慧的程度，即使再平凡不过。

3. Neither do discouragements come from the Spirit;§ he helps our infirmities, and by office is a comforter, Rom. 8:26. If he convinceth of sin, and so humbleth us, it is that he may make way to shew his office of comforting us. Discouragements, then, must come from ourselves and Satan, who laboureth to fasten on us a loathing of duty.
3. 也不是灵魂带来挫折；他帮助我们的软弱，并且作为安慰者的职责，罗马书 8:26。如果他使我们确信有罪，从而使我们谦卑，那是为了展示他安慰我们的职责。因此，挫折必须来自我们自己和撒旦，他努力让我们厌恶责任。

CHAPTER XV.
第十五章

Of infirmities. No cause of discouragement. In whom they are. And how to recover peace lost.
身体虚弱。没有泄气的原因。在他们身上。以及如何恢复失去的和平。

And among other causes of discouragement, some are much vexed with scruples, even against the best duties; partly by distemper of body, helped by Satan's malice, casting dust in their eyes, in their way to heaven; and partly from some remainder of ignorance, which like darkness breedeth fears; and as ignorance of other things, so especially of this merciful disposition in Christ, the persuasion of which would easily banish false fears, they conceive of him as one sitting at a catch (E) for all advantages against them; wherein they may see how they wrong not only themselves but his goodness. This scrupulosity, for the most part, is a sign of a godly soul, as some weeds are of a good soil: therefore are they the more to be pitied, for it is a heavy affliction, and the ground of it in most is not so much from trouble of conscience, as from sickness of fantasy. The end of Christ's coming was to free us from all such groundless fears.
在其他使人沮丧的原因中，有些人对最好的职责感到非常困扰，部分原因是身体不适，受到撒旦的恶意干扰，向他们投掷沙尘，阻碍他们通往天堂的道路；另一部分原因是由于某种无知的残留，就像黑暗一样滋生恐惧；正如对其他事物的无知一样，尤其是对基督的这种仁慈性情的无知，相信这一点很容易驱散虚假的恐惧，他们把他看作是一个对他们所有优势都有防备的人；从中可以看出，他们不仅伤害了自己，也伤害了他的善良。这种疑虑多半是一个虔诚的灵魂的标志，就像一些杂草是好土壤的标志一样：因此，他们更应该受到怜悯，因为这是一种沉重的痛苦，而且大多数人之所以感到痛苦，不是因为良心的困扰，而是因为幻想的病态。基督来世的目的是使我们摆脱所有这些毫无根据的恐惧。

There is still in some, such ignorance of that comfortable condition we are in under the covenant of grace, as by it they are much discouraged. Therefore we must know, 1, That weaknesses do not break covenant with God. They do not between husband and wife; and shall we make ourselves more pitiful than Christ, who maketh himself a pattern of love to all other husbands? 2. Weaknesses do not debar us from mercy, nay, they incline God the more, Ps. 78:39. Mercy is a part of the church's jointure, 'Christ marries her in mercy,' Hos. 2:19. The husband is bound to bear with the wife, as 'being the weaker vessel,' 1 Pet. 3:7; and shall we think he will exempt himself from his own rule, and not bear with his weak spouse?
在恩典的约束下，有些人对我们所处的舒适状态仍然存在无知，这使他们感到非常沮丧。因此，我们必须知道：1. 软弱并不会与上帝的约束断裂。它们在夫妻之间也不会断裂；难道我们要比基督更可怜吗？基督是对其他丈夫都展示了爱的榜样。2. 软弱并不会使我们失去怜悯，相反，它们会更加倾向上帝，诗 78:39。怜悯是教会的一部分，“基督以怜悯娶她为妻”，何 2:19。丈夫有责任忍耐妻子，因为她是“软弱的器皿”，彼前 3:7；难道我们认为他会免除自己的规则，不忍耐他软弱的配偶吗？

3. If Christ should not be merciful to our infirmities, he should not have a people to serve him.
如果基督不对我们的软弱心存怜悯，他就没有人民来事奉他。

Put case therefore we be very weak, yet so long as we are not found amongst malicious opposers and underminers of God's truth, let us not give way to despairing thoughts; we have a merciful Saviour. But lest we flatter ourselves without ground, we must know that weaknesses are accounted either, 1, Imperfections cleaving to our best actions; or, 2, Such actions as proceed from want of age in Christ, whilst we are babes; or, 3, From want of strength, where there hath been little means; or, 4, They are sudden indeliberate breakings out, contrary to our general bent and purpose, whilst our judgment is overcast with the cloud of a sudden temptation. After which, 1, we are sensible of our infirmity; 2, We grieve for it; 3, And from grief, complain; and 4, With complaining strive and labour to reform; and 5, In labouring get some ground of our corruption.
因此，尽管我们非常脆弱，但只要我们不被视为对上帝真理进行恶意反对和破坏的人，就不要陷入绝望的思绪；我们有一个仁慈的救主。但为了避免无根据地自我吹捧，我们必须知道，这些弱点要么是附着在我们最好的行动上的不完美，要么是因为我们在基督里缺乏成熟，就像婴儿一样；要么是因为缺乏力量，因为我们的资源有限；要么是突然而不经思考的爆发，违背了我们的总体倾向和目标，而我们的判断被突如其来的诱惑所蒙蔽。在此之后，我们会意识到我们的软弱；我们为此而悲伤；我们从悲伤中抱怨；并且通过抱怨努力改正；在努力中，我们获得了一些对我们的腐败的掌握。

Weaknesses* so considered, howsoever they be matter of humiliation, and the object of our daily mortification, yet may stand with boldness with God, neither is a good work either extinguished by them, or tainted so far as to lose all acceptance with God. But to plead for an infirmity is more than an infirmity; to allow ourselves in weaknesses is more than a weakness. The justification of evil sealeth up the lips, so that the soul cannot call God Father with that child-like liberty, or enjoy sweet communion with him, until peace be made by shaming ourselves, and renewing our faith. Those that have ever been bruised for sin, if they fall they are soon recovered. Peter was recovered with a gracious look of Christ; David by Abigail's words. Tell a thief or a vagrant that he is out of the way, he regards it not, because his aim is not to walk in any certain way, but as it serveth his own turn.
无论这些弱点被认为是一种羞辱，还是我们每天自我克制的对象，它们都可以在上帝面前坦然无惧，而且善行不会因此而熄灭，也不会被玷污到失去上帝的接纳。但是为自己的软弱辩护，比软弱本身更为严重；纵容自己的弱点，比弱点本身更为严重。对邪恶的辩护会封闭嘴唇，以至于灵魂无法像孩子一样自由地称上帝为父，或与他享受甜蜜的交流，直到我们因为羞愧自己、重建信仰而恢复和平。那些曾因罪而受伤的人，如果他们跌倒了，很快就会恢复。彼得因基督的恩慈目光而得到恢复；大卫因亚比该的话而得到恢复。告诉一个小偷或流浪汉他走错了路，他不会在意，因为他的目标不是走在任何确定的道路上，而是为了自己的利益而行动。

For the further clearing of this, we must conceive, 1, That wheresoever sins of infirmity are, there in that person must be the life of grace begun. There can be no weakness, where there is no life. 2. There must be a sincere and general bent to the best things; though for a sudden a godly man be drawn or driven aside in some particulars, yet by reason of that interest the Spirit of Christ hath in him, and because his aims are right for the main, he will either recover of himself, or yield to the counsel of others. 3. There must be a right judgment allowing of the best ways, or else the heart is rotten, and infuseth corruption into the whole conversation, so that all their actions become infected at the spring-head; they justify looseness, and condemn God's ways, as too much strictness; their principles whereby they work are not good. 4. There must be a conjugal love to Christ, so as upon no terms they will change their Lord and husband, and yield themselves absolutely over to be ruled by their own lusts, or the lusts of others.
为了进一步澄清这一点，我们必须理解以下几点：1. 无论何处有软弱的罪，那个人必须有恩典的生命开始。没有生命就不可能有软弱。2. 必须有真诚而普遍的倾向于最好的事物；尽管一个虔诚的人可能在某些方面被引导或驱使偏离，但由于基督的灵在他身上的作用，以及他的目标主要是正确的，他要么会自我恢复，要么会听从他人的建议。3. 必须有正确的判断，承认最好的方式，否则心就是腐烂的，会将腐败注入整个行为，以至于所有的行动都受到感染；他们为放纵辩护，谴责上帝的道路，认为太过严格；他们的工作原则不好。4. 必须有对基督的夫妻之爱，以至于在任何条件下都不会改变他们的主和丈夫，并绝对屈服于自己的私欲或他人的私欲统治。

A Christian's carriage towards Christ may in many things be very offensive, and cause some strangeness; yet he will own Christ, and Christ him; he will not resolve upon any way wherein he knows he must break with Christ.
一个基督徒对基督的态度可能在很多方面都很冒犯，引起一些陌生感；然而，他会承认基督，基督也会承认他；他不会决定任何他知道会与基督决裂的方式。

Where the heart is thus in these respects qualified, there we must know this, that Christ counteth it his honour to pass by many infirmities, nay, in infirmities he perfecteth his strength. There be some almost invincible infirmities,* as forgetfulness, heaviness of spirit, sudden passions, fears, &c., which though natural, yet are for the most part tainted with sin; of these,† if the life of Christ be in us, we are weary, and would fain shake them off, as a sick man his ague; otherwise it is not to be esteemed weakness so much as wilfulness, and the more will, the more sin; and little sins, when God shall awake the conscience, and 'set them in order before us,' Ps. 50:21, will prove great burdens, and not only bruise a reed, but shake a cedar. Yet God's children never sin with full will, because there is a contrary law of the mind, whereby the dominion of sin is broken, which always hath some secret working against the law of sin. Notwithstanding‡ there may be so much will in a sinful action, as may wonderfully waste our comfort afterward, and keep us long upon the rack of a disquieted conscience, God in his fatherly dispensation suspending the sense of his love. So much as we give way to our will in sinning, in such a measure of distance we set ourselves from comfort. Sin against conscience is as a thief in the candle, which wasteth our joy, and thereby weakeneth our strength. We must know, therefore, that wilful breeches in sanctification will much hinder the sense of our justification.
在这些方面，只要心灵具备这些条件，我们必须知道，基督认为他荣幸地忽略了许多弱点，甚至在弱点中完善了他的力量。有些弱点几乎是无法战胜的，比如健忘、心情沉重、突然的情绪、恐惧等，虽然是自然的，但大部分都带有罪恶的瑕疵；对于这些弱点，如果基督的生命在我们里面，我们会感到疲倦，渴望摆脱它们，就像一个病人摆脱他的寒战一样；否则，它不应被视为软弱，而是固执，意愿越强，罪恶越多；当上帝唤醒良心，并在我们面前“摆列出来”小罪恶时，它们将成为沉重的负担，不仅会压断芦苇，还会摇动香柏树。然而，上帝的儿女从来不会全心全意地犯罪，因为心灵有一种相反的法则，打破了罪的统治，它总是在暗中与罪的法则对抗。尽管如此，一个罪恶行为中可能有如此强烈的意愿，以至于事后会极大地消磨我们的安慰，并使我们长时间陷入不安的良心之中，上帝在他慈父的安排中暂时停止了对他的爱的感知。 我们在犯罪时越是屈服于自己的意愿，我们与安慰的距离就越远。违背良心的罪恶就像蜡烛上的贼，它消耗我们的喜悦，从而削弱我们的力量。因此，我们必须知道，故意违背圣洁将严重阻碍我们对称义的感知。

Quest. What course shall such take to recover their peace?
问题：他们应该采取什么措施来恢复他们的和平？

Ans. Such must give a sharp sentence against themselves, and yet cast themselves upon God's mercy in Christ, as at their first conversion. And now they had need to clasp about Christ the faster, as they see more need in themselves, and let them remember the mildness of Christ here, that will not quench the smoking flax. Ofttimes we see that, after a deep humiliation, Christ speaks more peace than before, to witness the truth of this reconciliation, because he knows Satan's enterprises in casting down such, lower, and because such are most abased in themselves, and are ashamed to look Christ in the face, by reason of their unkindness. We see God did not only pardon David, but after much bruising gave him wise Solomon to succeed him in the kingdom. We see in the Canticles, chap. 6:4, that the church, after she had been humbled for her slighting of Christ, Christ sweetly entertains her again, and falleth into commendation of her beauty. We must know for our comfort that Christ was not anointed to this great work of the mediator for lesser sins only, but for the greatest, if we have but a spark of true faith to lay hold on him. Therefore, if there be any bruised reed, let him not except himself, when Christ doth not except him; 'Come unto me, all ye that are weary and heavy laden,' &c., Matt. 11:28. Why should we not make use of so gracious a disposition? we are only therefore poor, because we know not our riches in Christ. In time of temptation, rather believe Christ than the devil, believe truth from truth itself, hearken not to a liar, an enemy, and a murderer.
这样的人必须对自己做出严厉的判决，然后将自己交托给基督的怜悯，就像他们初次归向神时一样。现在他们更需要紧紧地依靠基督，因为他们看到自己更需要，让他们记住基督的温和，他不会扑灭冒烟的灯芯。我们经常看到，在深深的谦卑之后，基督会说出更多的平安，以证明这种和解的真实性，因为他知道撒旦企图把这样的人击倒，而这样的人在自己身上最卑微，因为他们因为自己的不友善而羞于直视基督的面容。我们看到上帝不仅原谅了大卫，而且在经历了许多摧残之后，赐给他智慧的所罗门来继承他的王国。我们在雅歌 6:4 中看到，教会在她因轻视基督而受到谦卑之后，基督甜蜜地再次接纳她，并赞美她的美丽。我们必须知道，为了我们的安慰，基督受膏不仅是为了较小的罪过，而是为了最大的罪过，只要我们有一点真正的信心来抓住他。 因此，如果有任何受伤的芦苇，当基督不接纳他时，他不应该排除自己；'凡劳苦担重担的人，可以到我这里来，我就使你们得安息'，马太福音 11:28。为什么我们不应该利用这么慈悲的态度呢？我们之所以贫穷，只是因为我们不知道在基督里的丰富。在诱惑的时候，宁愿相信基督，而不是魔鬼，相信真理来自真理本身，不要听信谎言者、敌人和凶手。

CHAPTER XVI.
第十六章。

Satan not to be believed, as he representeth Christ unto us.
撒旦不可信，因为他将基督呈现给我们。

Since Christ is thus comfortably set out unto us, let us not believe Satan's representations of him. When we are troubled in conscience for our sins, his manner is then to present him to the afflicted soul as a most severe judge armed with justice against us. But then let us present him to our souls, as thus offered to our view by God himself, as holding out a sceptre of mercy, and spreading his arms to receive us. When we think of Joseph, Daniel, John the Evangelist, &c., we frame conceits of them with delight, as of mild and sweet persons; much more when we think of Christ, we should conceive of him as a mirror of all meekness. If the sweetness of all flowers were in one, how sweet must that flower needs be? In Christ all perfections of mercy and love meet; how great then must that mercy be that lodgeth in so gracious a heart? whatsoever tenderness is scattered in husband, father, brother, head, all is but a beam from him, it is in him in the most eminent manner. We are weak, but we are his; we are deformed, but yet carry his image upon us. A father looks not so much at the blemishes of his child, as at his own nature in him; so Christ finds matter of love from that which is his own in us. He sees his own nature in us: we are diseased, but yet his members. Who ever neglected his own members because they were sick or weak? none ever hated his own flesh. Can the head forget the members? can Christ forget himself? we are his fulness, as he is ours. He was love itself clothed with man's nature, which he united so near to himself, that he might communicate his goodness the more freely unto us; and took not our nature when it was at the best, but when it was abased, with all natural and common infirmities it was subject unto. Let us therefore abhor all suspicious thoughts, as either cast in or cherished by that damned spirit, who as he laboured to divide between the Father and the Son by jealousies, 'If thou be the Son of God,' &c., Matt. 4:6, so his daily study is, to divide betwixt the Son and us, by breeding mispersuasions in us of Christ, as if there were not such tender love in him to such as we are. It was his art from the beginning to discredit God with man, by calling God's love into question, with our first father Adam; his success then makes him ready at that weapon still.
既然基督如此舒适地呈现给我们，让我们不要相信撒旦对他的描述。当我们因为自己的罪而困扰时，他的方式是将他呈现给受苦的灵魂，作为一个严厉的法官，带着对我们的正义武装。但是让我们将他呈现给我们的灵魂，就像上帝亲自向我们展示的那样，他伸出怜悯的权杖，展开双臂接纳我们。当我们想到约瑟夫、但以理、约翰福音书等人时，我们会愉快地构想他们，认为他们是温和而甜美的人；更何况当我们想到基督时，我们应该将他看作是温柔的镜子。如果所有花朵的甜美都集中在一朵花中，那么那朵花一定是多么甜美啊！在基督里，所有怜悯和爱的完美都汇聚在一起；那么，住在如此仁慈的心中的怜悯一定是多么伟大啊！无论丈夫、父亲、兄弟、领袖中散布着多少温柔，都只是从他那里发出的一束光芒，而在他身上，这种温柔以最显著的方式存在。我们是软弱的，但我们是他的；我们是丑陋的，但我们身上却带着他的形象。 一个父亲并不太在意他孩子的缺点，而是看到他自己在孩子身上的本性；同样，基督也从我们身上找到了爱的原因。他在我们身上看到了自己的本性：我们虽然有病，但仍然是他的肢体。谁会因为自己的肢体生病或虚弱而忽视它们？没有人会恨自己的肉体。头能忘记肢体吗？基督能忘记自己吗？我们是他的丰满，正如他是我们的。他本身就是爱，穿上了人的本性，与自己紧密结合，以便更自由地将他的善良传达给我们；他选择了我们的本性，当它被贬低时，带着所有的自然和普通的弱点。因此，让我们憎恶一切可疑的想法，因为它们要么是被那该死的恶魔投入或滋养的，他努力通过嫉妒来分裂父与子之间的关系，如马太福音 4:6 所说：“你若是神的儿子”，而他每天的学习目标是通过在我们心中滋生对基督的错误观念来分裂基督与我们之间的关系，好像他对我们这样的人没有如此温柔的爱。 从一开始，他的艺术就是通过质疑上帝的爱与我们的始祖亚当，来贬低上帝与人之间的关系；他的成功使他仍然准备好使用这个武器。

Object. But for all this, I feel not Christ so to me, saith the smoking flax, but rather the clean contrary; he seemeth to be an enemy unto me, I see and feel evidences of his just displeasure,
物体。但尽管如此，我感觉基督对我并非如此，烟花说，相反，他似乎是我的敌人，我看到并感受到他公正的不悦。

Ans. Christ may act the part of an enemy a little while, as Joseph did, but it is to make way for acting his own part of mercy in a more seasonable time; he cannot hold in his bowels long. He seemeth to wrestle with us, as with Jacob, but he supplies us with hidden strength, at length to get the better. Faith pulls off the vizard from his face, and sees a loving heart under contrary appearances. Fides Christo larvam detrahit. At first he answers the woman of Canaan crying after him not a word; 2, Then gives her a denial; 3, Gives an answer tending to her reproach, calling her dog, as being without the covenant; yet she would not be so beaten off, for she considered the end of his coming. As his Father was never nearer him in strength to support him, than when he was furthest off in sense of favour to comfort him; so Christ is never nearer us in power to uphold us, than when he seemeth most to hide his presence from us. The influence of the Sun of righteousness pierceth deeper than his light. In such cases, whatsoever Christ's present carriage is towards us, let us oppose his nature and office against it; he cannot deny himself, he cannot but discharge me office his Father hath laid upon him. We see here the Father hath undertaken that he shall not 'quench the smoking flax;' and Christ again undertaking for us to the Father, appearing before him for us, until he presents us blameless before him, John 17:6, 11. The Father hath given us to Christ, and Christ giveth us back again to the Father.
基督可能会暂时扮演敌人的角色，就像约瑟夫一样，但这是为了在更合适的时机展示他怜悯的一面；他无法长时间隐藏自己的慈爱。他似乎与我们搏斗，就像与雅各一样，但最终他会给予我们隐藏的力量，以取得胜利。信仰揭开他面具，看到了相反表象下的爱心。信仰揭开他面具，看到了相反表象下的爱心。起初，他对追求他的迦南妇人不作任何回应；其次，他拒绝了她；第三，他给了一个带有责备意味的回答，称她为狗，因为她没有与上帝立约；然而，她并没有被打败，因为她考虑到他来的目的。正如他的父亲在力量上支持他时，他与他的恩典感觉最远的时候一样；所以，基督在支持我们的力量上与我们最接近，当他似乎最隐藏他的存在时。公义之日的影响比光更深入。 在这种情况下，无论基督对我们的态度如何，让我们反对他的本性和职责；他不能否认自己，他不能不履行父亲给他的职责。我们在这里看到父亲已经承诺他不会“扑灭燃烧的麻花”，而基督再次为我们向父亲承诺，在我们面前出现，直到他在我们面前呈现我们无可指责，约翰福音 17:6, 11。父亲把我们交给了基督，而基督又把我们交还给了父亲。

Object. This were good comfort, if I were but as smoking flax.
物体。如果我只是像冒烟的亚麻一样，那就好了。

Ans. It is well that thy objection pincheth upon thyself, and not upon Christ; it is well thou givest him the honour of his mercy towards others, though not to thyself: but yet do not wrong the work of his Spirit in thy heart. Satan, as he slandereth Christ to us, so he slandereth us to ourselves. If thou beest not so much as smoking flax, then why dost thou not renounce thy interest in Christ, and disclaim the covenant of grace? This thou darest not do. Why dost thou not give up thyself wholly to other contents? This thy spirit will not suffer thee. Whence come these restless groanings and complaints? lay this thy present estate, together with this office of Christ to such, and do not despise the consolation of the Almighty, nor refuse thy own mercy. Cast thyself into the arms of Christ, and if thou perishest, perish there; if thou dost not, thou art sure to perish. If mercy be to be found anywhere, it is there.
答：很好，你的反对之处在于你自己，而不是基督；很好，你给予他对他人的怜悯的荣耀，尽管对自己不是；但是不要贬低他在你心中的圣灵的工作。撒旦既中伤基督，也中伤我们自己。如果你连冒烟的麻花都不是，那你为什么不放弃你在基督里的利益，否认恩典的约定？这是你不敢做的。你为什么不完全投入到其他事物中去？你的精神不会让你这样做。这些不安的呻吟和抱怨是从哪里来的？将你目前的状态与基督对待这样的人的工作联系在一起，不要轻视全能者的安慰，也不要拒绝你自己的怜悯。将自己投入基督的怀抱，如果你灭亡，就在那里灭亡；如果你不灭亡，你肯定会灭亡。如果怜悯可以在任何地方找到，那就是在那里。

Herein appears Christ's care to thee, that he hath given thee a heart in some degree sensible: he might have given thee up to hardness, security and profaneness of heart, of all spiritual judgments the greatest. He that died for his enemies, will he refuse those, the desire of whose soul is towards him? He that by his messengers desires us to be reconciled, will he put us off when we earnestly seek it at his hand? No, doubtless, when he prevents us by kindling holy desires in us, he is ready to meet us in his own ways. When the prodigal set himself to return to his father, his father stays not for him, but meets him in the way. 'When he prepares the heart to seek, he will cause his ear to hear,' Ps. 10:17. He cannot find in his heart to hide himself long from us. If God should bring us into such a dark condition, as that we should see no light from himself, or the creature, then let us remember what he saith by the prophet Isaiah, 'He that is in darkness, and seeth no light,' Isa. 50:10, no light of comfort, no light of God's countenance, 'yet let him trust in the name of the Lord.' We can never be in such a condition, wherein there will be just cause of utter despair; therefore let us do as mariners do, cast anchor in the dark. Christ knows how to pity us in this case; look what comfort he felt from his Father in his breakings, Isa. 53:5, the like we shall feel from himself in our bruising.
基督对你的关怀在此显现，他赐予你一个在某种程度上有感知能力的心：他本可以让你变得冷酷、安逸和亵渎，这是所有属灵审判中最大的。他为他的敌人而死，难道他会拒绝那些心灵渴望他的人吗？他通过他的使者呼吁我们与他和好，当我们真诚地寻求他时，他会拒绝我们吗？毫无疑问，当他在我们心中点燃圣洁的渴望时，他已经准备好在他自己的方式中与我们相遇。当浪子决定回到父亲那里时，父亲并没有等待他，而是在路上迎接他。诗篇 10:17 说：“耶和华啊，你听了困苦人的心愿；你必预备他们的心，也必侧耳听他们的祈求。”他无法忍心长时间躲藏在我们面前。如果上帝使我们陷入黑暗的境地，以至于我们看不到来自他自己或创造物的光明，那么让我们记住以赛亚先知所说的：“行在黑暗中，没有亮光的人，当倚靠耶和华的名。”（以赛亚书 50:10）我们永远不会处于这样的境地，以至于完全绝望；因此让我们像水手一样，在黑暗中抛锚。基督知道如何怜悯我们在这种情况下；看看他在受苦时从父神那里得到的安慰，以赛亚书 53:5，我们也将从他自己那里感受到同样的安慰。

The sighs of a bruised heart carry in them some report, as of our affection to Christ, so of his care to us. The eyes of our souls cannot be towards him, but that he hath cast a gracious look upon us first. The least love we have to him is but a reflection of his love first shining upon us. As Christ did in his example whatsoever he gives us in charge to do, so he suffered in his own person whatsoever he calleth us to suffer, that he might the better learn to relieve and pity us in our sufferings. In his desertion in the garden, and upon the cross, he was content to want that unspeakable solace in the presence of his Father, both to bear the wrath of the Lord for a time for us, and likewise to know the better how to comfort us in our greatest extremities. God seeth it fit we should taste of that cup of which his Son drank so deep, that we might feel a little what sin is, and what his Son's love was; but our comfort is, that Christ drank the dregs of the cup for us, and will succour us, that our spirits utterly fail not under that little taste of his displeasure which we may feel. He became not only a man, but a curse, a man of sorrows for us. He was broken, that we should not be broken; he was troubled, that we should not be desperately troubled; he became a curse, that we should not be accursed. Whatsoever may be wished for in an all-sufficient comforter, is all to be found in Christ,
一个受伤的心灵的叹息中蕴含着一些信息，既是我们对基督的爱，也是他对我们的关怀。我们灵魂的眼睛不能朝向他，除非他先向我们投以恩慈的目光。我们对他的最微小的爱只是他的爱首先照耀在我们身上的反射。基督在他的榜样中做了他命令我们去做的一切，他在自己的身上承受了他召唤我们去承受的一切，这样他就能更好地学会在我们最大的困境中安慰和怜悯我们。在园中和十字架上的离弃中，他甘愿失去那难以言喻的安慰，既是为了替我们忍受主的愤怒，也是为了更好地了解如何在我们最极端的困境中安慰我们。上帝认为我们应该尝试一下他的儿子深深喝过的那杯，这样我们才能稍微感受到罪是什么，他儿子的爱是什么；但我们的安慰是，基督替我们喝尽了那杯的渣滓，并且会帮助我们，使我们在感受到他的不悦时，我们的精神不至于完全崩溃。他不仅成为了一个人，而且成为了一个被咒诅的、为我们忧伤的人。 He was broken, that we should not be broken; he was troubled, that we should not be desperately troubled; he became a curse, that we should not be accursed.无论在一个足够的安慰者中可能希望找到什么，都可以在基督里找到

1. Authority from the Father, all power was given him,' Matt. 28:18.

2. Strength in himself, as having his name the mighty God, Isa. 9:6.
他本身有力量，因为他的名字是全能的神，以赛亚书 9:6。

3. Wisdom, and that from his own experience, how and when to help.
智慧，以及从他自己的经验中，知道如何和何时提供帮助。

4. Willingness, as being flesh of our flesh, and bone of our bone, Isa. 9:6.

CHAPTER XVII.
第十七章。

Reproof of such as sin against this merciful disposition in Christ. Of quenching the Spirit.
对那些违背基督的仁慈心意的人的责备。扼灭圣灵。

We are now to take notice of divers sorts of men that offend deeply against this merciful disposition of Christ: as, 1, Such as go on in all ill courses of life upon this conceit, as if it were in vain to go to Christ, their lives have been so ill; whenas so soon as we look to heaven, all encouragements are ready to meet us and draw us forward. Amongst others this is one allurement, that Christ is ready to welcome us, and lead us further. None are damned in the church but those that will. Such as either enforce upon themselves hard conceits of Christ, that they may have some show of reason to fetch contentment from other things: as that unprofitable servant, Matt. 25:30, that would needs take up a conceit, that his master was a hard man; hereby to flatter himself in his unfruitful courses, in not improving that talent which he had.
我们现在要注意那些严重违背基督这种仁慈态度的人：首先，那些坚持错误生活方式的人，他们认为去找基督是徒劳的，因为他们的生活一直很糟糕；然而，只要我们仰望天堂，就会有各种鼓励等待着我们，引导我们前进。在其他人中，有一种诱惑是，基督愿意欢迎我们，并引领我们更进一步。在教会中，只有那些自愿被定罪的人才会被定罪。还有一些人强迫自己对基督抱有苛刻的看法，以便从其他事物中获得满足感：比如马太福音 25:30 中那个无用的仆人，他非要认为他的主人是个苛刻的人，以此来安慰自己在不利用他所拥有的才能的无益行为中。

2. Such as take up a hope of their own, that Christ will suffer them to walk in the ways to hell, and yet bring them to heaven: whereas all comfort should draw us nearer to Christ, else it is a lying comfort, either in itself or in our application of it.
例如，他们抱着自己的希望，认为基督会容忍他们走向地狱的道路，却能将他们带到天堂；然而，所有的安慰都应该让我们更加亲近基督，否则它就是虚假的安慰，无论是在本身还是在我们的应用上。

And 3. Those that will cast water themselves upon those sparks which Christ labours to kindle in them, because they will not be troubled with the light of them.
而且 3.那些会自己向基督努力点燃的火花上泼水的人，因为他们不愿意被这些光芒所困扰。

Such must know that the Lamb can be angry, and they that will not come under his sceptre of mercy, shall be crushed in pieces by his sceptre of power, Ps. 2:9. Though he will graciously tender and maintain the least spark of true grace, yet where he findeth not the spark of grace, but opposition to his Spirit striving with them, his wrath once kindled shall burn to hell. There is no juster provocation than when kindness is churlishly refused.
必须知道羔羊可以发怒，不肯屈服于他的怜悯权杖的人，必将被他的权能权杖粉碎，诗篇 2:9。虽然他会慈悲地呵护和保持真正恩典的微弱火花，但当他发现没有恩典的火花，而是对他的圣灵的抵抗，他一旦发怒，就会烧到地狱。没有比粗鲁地拒绝善意更令人愤怒的刺激了。

When God would have cured Babylon, and she would not be cured, then she was given up to destruction, Jer. 51:9.
当上帝想要治愈巴比伦，而她不愿被治愈时，她被放弃毁灭，耶利米书 51:9。

When Jerusalem would not be gathered under the wing of Christ, then their habitation is left desolate, Matt. 23:37, 38.
当耶路撒冷不被基督所聚集时，他们的居所将被遗弃，马太福音 23:37, 38。

When wisdom stretcheth out her hand and men refuse, then wisdom will laugh at men's destruction, Prov. 1:26. Salvation itself will not save those that spill the potion, and cast away the plaster. A pitiful case, when this merciful Saviour shall delight in destruction: when he that made men shall have no mercy on them, Isa. 27:11.
当智慧伸出手来，人们拒绝时，智慧将嘲笑人们的毁灭，箴言 1:26。拯救本身不能拯救那些浪费药物、丢弃绷带的人。这是一个可怜的情况，当这位仁慈的救主喜欢毁灭时：当创造人的主对他们没有怜悯时，以赛亚书 27:11。

O, say the rebels of the time, God hath not made us to damn us. Yes, if you will not meet Christ in the ways of his mercy, it is fit you should 'eat the fruit of your own ways, and be filled with your own devices,' Prov. 1:31.
哦，时代的叛逆者们说，上帝并非创造我们来毁灭我们。是的，如果你不愿在他的怜悯之路上与基督相遇，那么你应该“吃自己的行径所结的果子，满足自己的计谋”，箴言 1:31。

This will be the hell of hell, when men shall think, that they have loved their sins more than their souls; when they shall think, what love and mercy hath been almost enforced upon them, and yet they would perish. The more accessary we are in pulling a judgment upon ourselves, the more the conscience will be confounded in itself, when they shall acknowledge Christ to be without all blame, themselves without excuse.
这将是地狱中的地狱，当人们认为他们更爱自己的罪恶胜过自己的灵魂时；当他们想到，有多少爱和怜悯几乎被强加给他们，但他们仍然要灭亡。我们越是在自己身上招致审判的责任，良心就越会在自己内心中感到困惑，当他们承认基督毫无过错，而自己没有借口时。

If men appeal to their own consciences, they will tell them, the Holy Spirit hath often knocked at their hearts, as willing to have kindled some holy desires in them. How else can they be said to resist the Holy Ghost, but that the Spirit was readier to draw them to a further degree of goodness than stood with their own wills? whereupon those in the church that are damned are self-condemned before. So that here we need not rise to higher causes, when men carry sufficient cause* in their own bosoms.
如果人们呼吁自己的良心，他们会告诉自己，圣灵经常敲打他们的心灵，希望在他们心中点燃一些圣洁的欲望。否则，他们怎么能说他们抵挡了圣灵呢？难道不是因为圣灵更愿意引导他们迈向更高的善行，而这与他们自己的意愿不符吗？因此，那些在教会中被定罪的人在此之前已经自我定罪。所以，当人们自己内心已经有足够的原因时，我们不需要追溯更高的原因。

4. And the best of us all may offend against this merciful disposition, if we be not watchful against that liberty our carnal disposition will be ready to take from it. Thus we reason, if Christ will not quench the smoking flax, what need we fear that any neglect on our part can bring us under a comfortless condition? If Christ will not do it, what can?
而我们中最好的人也可能违背这种仁慈的性情，如果我们不警惕起来，我们的肉体性情就会准备剥夺它的自由。因此我们推理，如果基督不会扑灭冒烟的亚麻花，我们为什么要担心我们的疏忽会使我们陷入无法安慰的境地呢？如果基督不会这样做，还有谁能呢？

Ans. You know the apostle's prohibition notwithstanding, 1 Thess. 5:19, 'Quench not the Spirit.' These cautions of not quenching are sanctified by the Spirit as means of not quenching. Christ performeth his office in not quenching, by stirring up suitable endeavours in us; and none more solicitous in the use of the means than those that are most certain of the good success. The ground is this: the means that God hath set apart for the effecting of any thing, fall under the same purpose that he hath to bring that thing to pass; and this is a principle taken for granted, even in civil matters; as who, if he knew before it would be a fruitful year, would therefore hang up his plough and neglect tillage?
你知道使徒的禁令，尽管如此，帖撒罗尼迦前书 5:19 说：“不要消灭圣灵的感动。”这些关于不要扑灭的警告，被圣灵使圣化，成为不扑灭的手段。基督在不扑灭方面履行他的职责，通过激发我们适当的努力；在使用这些手段方面，最关心的是那些对成功最有把握的人。原因是：神为实现任何事情所设定的手段，都属于他实现那件事的目的；这是一个在民事事务中被默认的原则；例如，如果一个人事先知道这将是一个丰收的年份，他会因此放下犁头，忽视耕种吗？

Hence the apostle stirs up from the certain expectation of a blessing, 1 Cor. 15:57, 58, and this encouragement here from the good issue of final victory is intended to stir us up, and not to take us off. If we be negligent in the exercise of grace received, and use of means prescribed, suffering our spirits to be oppressed with multitudes and variety of cares of this life, and take not heed of the damps of the times, for such miscarriage God in his wise care suffereth us oft to fall into a worse condition for feeling, than those that were never so much enlightened. Yet in mercy he will not suffer us to be so far enemies to ourselves, as wholly to neglect these sparks once kindled. Were it possible that we should be given up to give over all endeavour wholly, then we could look for no other issue but quenching; but Christ will tend this spark, and cherish this small seed, so as he will preserve in the soul always some degree of care. If we would make a comfortable use of this, we must consider all those means whereby Christ doth preserve grace begun; as first, holy communion, whereby one Christian heateth another; 'two are better than one,' &c., Eccles. 4:9. 'Did not our hearts burn?' Luke 24:32, said the disciples. Secondly, much more communion with God in holy duties, as meditation and prayer, which doth not only kindle, but addeth a lustre to the soul. Thirdly, we feel by experience the breath of the Spirit to go along with the ministerial breath, whereupon the apostle knits these two together: 'Quench not the Spirit;' 'despise not prophecies,' 1 Thess. 5:19, 20. Nathan by a few words blew up the decaying sparks in David. Rather than God will suffer his fire in us to die, he will send some Nathan or other, and something always is left in us to join with the word as connatural to it; as a coal that hath fire in it will quickly catch more to it: smoking flax will easily take fire. Fourthly, grace is strengthened by the exercise of it; 'Up and be doing, and the Lord be with thee,' 1 Chron. 22:16, said David to his son Solomon: stir up the grace that is in thee, for so holy motions turn to resolutions, resolutions to practice, and practice to a prepared readiness to every good work.
因此，使徒从一种确定的祝福的期望中激励我们，哥林多前书 15:57,58，并且这里对最终胜利的良好结果的鼓励旨在激励我们，而不是使我们分心。如果我们在接受的恩典和规定的手段的运用上懈怠，让我们的精神被这个世界的繁忙和各种各样的忧虑所压迫，并且不注意时代的阻碍，上帝会在他的智慧关怀中让我们经常陷入比那些从未受到如此多启示的人更糟糕的境地。然而，出于怜悯，他不会让我们对自己如此敌视，以至于完全忽视这些曾经点燃的火花。如果我们能够完全放弃一切努力，那么我们只能期待熄灭；但是基督会照料这个火花，并保护这个小小的种子，以至于他会在灵魂中始终保持一定程度的关怀。如果我们想要舒适地运用这一点，我们必须考虑基督保持恩典开始的所有手段；首先是圣洁的交流，一个基督徒激励另一个基督徒；“两个人总比一个人好”，传道书 4:9。 “我们的心岂不是在燃烧吗？”路加福音 24:32，门徒们说。其次，在圣洁的职责中与上帝更多地交流，如冥想和祷告，这不仅点燃了灵魂，还增添了光彩。第三，我们通过经验感受到圣灵的气息与传道人的呼吸相伴随，因此使徒将这两者联系在一起：“不要扑灭圣灵”，“不要藐视先知讲道”，帖撒罗尼迦前书 5:19, 20。拿单用几句话点燃了大卫心中正在消退的火花。与其让上帝容许我们内心的火焰熄灭，他宁愿派遣一些拿单或其他人，总是有一些东西留在我们内心与上帝的话语相结合，就像一块带有火焰的煤炭会迅速引燃更多的煤炭一样：冒烟的亚麻布很容易着火。第四，恩典通过实践而得以加强；“起来行动吧，愿耶和华与你同在”，历代志上 22:16，大卫对他儿子所罗门说：激发你内心的恩典，因为圣洁的动力会转化为决心，决心会转化为实践，实践会使人准备好去做一切善工。

Caution. Yet let us know that grace is increased in the exercise of it, not by virtue of the exercise itself, but as Christ by his Spirit floweth into the soul, and bringeth us nearer unto himself the fountain, and instilleth such comfort in the act, whereby the heart is further enlarged. The heart of a Christian is Christ's garden, and his graces are as so many sweet spices and flowers, which his Spirit blowing upon makes* them to send forth a sweet savour: therefore keep the soul open for entertainment of the Holy Ghost, for he will bring in continually fresh forces to subdue corruption, and this most of all on the Lord's day. John was in the Spirit on the Lord's day, even in Patmos, the place of his banishment, Rev. 1:10; then the gales of the Spirit blow more strongly and sweetly. As we look, therefore, for the comfort of this doctrine, let us not favour our natural sloth, 'but exercise ourselves to godliness,' 1 Tim. 4:7, and labour to keep this fire always burning upon the altar of our hearts, and dress our lamps daily, and put in fresh oil, and wind up our souls higher and higher still: resting in a good condition is contrary to grace, which cannot but promote itself to a further measure; let none turn this 'grace into wantonness,' Jude 4. Infirmities are a ground of humility, not a plea for negligence, not an encouragement to presumption. We should be so far from being ill, because Christ is good, as that those coals of love should melt us; therefore those may well suspect themselves in whom the consideration of this mildness of Christ doth not work that way: surely where grace is, corruption is as 'smoke to their eyes, and vinegar to their teeth,' Prov. 10:29. And therefore they will labour in regard of their own comfort, as likewise for the credit of religion and the glory of God, that their light may break forth. If a spark of faith and love be so precious, what an honour will it be to be rich in faith! Who would not rather walk in the light, and in the comforts of the Holy Ghost, than to live in a dark, perplexed estate? and not rather to be carried with full sail to heaven, than to be tossed always with fears and doubts? The present trouble in conflict against a sin is not so much as that disquiet which any corruption favoured will bring upon us afterward; true peace is in conquering, not in yielding. The comfort in this text intended is for those that would fain do better, but find their corruptions clog them; that are in such a mist, that ofttimes they cannot tell what to think of themselves; that fain would believe, and yet oft fear they do not believe, and think that it cannot be that God should be so good to such sinful wretches as they are; and yet they allow not themselves in these fears and doubts.
注意。然而让我们知道，恩典在实践中增加，不是因为实践本身的功效，而是因为基督通过他的圣灵流入灵魂，使我们更接近他这个泉源，并在行动中灌输这样的安慰，从而使心灵进一步扩大。基督徒的心是基督的花园，他的恩典就像许多甜香和花朵，他的圣灵吹拂使它们散发出甜美的香气：因此，要保持心灵敞开，以接纳圣灵，因为他将不断带来新的力量来征服腐败，尤其是在主日。约翰在主日，甚至在被放逐的帕特摩斯岛上，被圣灵感动，启示录 1:10；那时，圣灵的风更加强烈而甜美。因此，当我们寻求这个教义的安慰时，不要偏袒我们的懒惰本性，而要“锻炼自己，以至于敬虔”，提摩太前书。 4:7，努力保持我们心中的这团火始终在燃烧，每天修整我们的灯，加入新的油，并不断提升我们的灵魂：停留在一个良好的状态与恩典相悖，恩典必然会推动自己达到更高的程度；不要让这种“恩典变成放纵”，犹大书 4。软弱是谦卑的基础，而不是懒散的借口，也不是傲慢的鼓励。我们应该因为基督的良善而不是因为自己的不适而生病，爱的炭火应该融化我们；因此，那些不受基督温和影响的人应该怀疑自己：确实，恩典存在的地方，腐败就像“烟对他们的眼睛，醋对他们的牙齿”，箴言 10:29。因此，他们将为了自己的安慰，以及为了宗教的声誉和上帝的荣耀而努力，让他们的光明闪耀。如果一丝信仰和爱如此珍贵，那么成为富有信仰的人将是多么荣耀的事情！谁不愿意活在光明中，活在圣灵的安慰中，而不是生活在黑暗、困惑的状态中呢？ 而不是被满帆驶向天堂，总是被恐惧和疑虑所困扰？与一种受到偏爱的堕落相比，目前与罪恶的斗争带来的困扰并不大；真正的平安在于征服，而不是屈服。这段经文的安慰是给那些渴望做得更好，但发现自己的堕落阻碍了他们的人；那些处在迷雾中，常常不知道如何看待自己的人；那些渴望相信，但又常常害怕自己不相信，并认为上帝不可能对他们这样罪孽深重的可怜人如此慈悲；然而他们不允许自己陷入这些恐惧和疑虑中。

5. And among others, how do they wrong themselves and him, that will have other mediators to God for them than he? Are any more pitiful than he, who became man to that end, that he might be pitiful to his own flesh? Let all at all times repair to this meek Saviour, and put up all our suits in his prevailing name. What need we knock at any other door? can any be more tender over us than Christ? What encouragement have we to commend the state of the church in general, or of any broken-hearted Christian, unto him by our prayers? Of whom we may speak unto Christ, as they of Lazarus, Lord, the church which thou lovest, and gavest thyself for, is in distress: Lord, this poor Christian, for whom thou wert bruised, Isa. 53:5, is bruised and brought very low. It cannot but touch his bowels when the misery of his own dear bowels is spread before him.
5. 而且，他们是如何对自己和他不公平的呢？他们要求其他人替他们向上帝祈求，而不是他自己？有谁比他更可怜呢？他成为人的目的就是要对自己的肉体怜悯。让我们在任何时候都去寻求这位温和的救主，并以他的名义提出我们所有的请求。我们还需要敲其他门吗？有谁比基督更加温柔呵护我们？我们有什么鼓励将教会的状况总体或任何伤心的基督徒通过祷告推荐给他呢？我们可以像他们对待拉撒路一样对基督说：“主啊，你所爱的教会正处于困境中；主啊，这个你为他受伤的可怜的基督徒正受伤和降低。”当他自己亲爱的肉体的痛苦摆在他面前时，他的怜悯不禁被触动。

6. Again, considering this gracious nature in Christ, let us think with ourselves thus: when he is so kind unto us, shall we be cruel against him in his name, in his truth, in his children? how shall those that delight to be so terrible 'to the meek of the earth,' Zech. 2:3, hope to look so gracious a Saviour in the face? they that are so boisterous towards his spouse, shall know one day they had to deal with himself in his church. So it cannot but cut the heart of those that have felt this love of Christ, to hear him wounded who is the life of their lives, and the soul of their souls: this maketh those that have felt mercy weep over Christ, whom they have pierced with their sins. There cannot but be a mutual and quick sympathy between the head and the members. When we are tempted to any sin, if we will not pity ourselves, yet we should spare Christ, in not putting him to new torments. The apostle could not find out a more heart-breaking argument to enforce a sacrificing ourselves to God, than to conjure us by the mercies of God in Christ, Rom. 12:1.
再次，考虑到基督的慈悲本性，让我们这样思考：当他对我们如此仁慈时，我们是否应该以他的名义、他的真理、他的子民对他残忍？那些喜欢对待地上的温和者如此可怕的人，如何希望能够面对如此仁慈的救主？那些对待他的配偶如此粗暴的人，将来会知道他们曾与他在教会中交涉。因此，对于那些感受到基督的爱的人来说，听到他被伤害的消息是刺痛心灵的，因为他是他们生命的生命，灵魂的灵魂。这使得那些感受到怜悯的人为自己的罪孽而刺透了基督而流泪。头和肢体之间必然存在着相互的快速共鸣。当我们被引诱犯罪时，如果我们不可怜自己，至少我们应该爱惜基督，不要使他再次受到折磨。使徒在劝告我们将自己献给上帝时，找不到比上帝在基督里的怜悯更能打动人心的理由，罗马书 12:1。

7. This mercy of Christ likewise should move us to commiserate the state* of the poor church, torn by enemies without, and rending itself by divisions at home. It cannot but work upon any soul that ever felt comfort from Christ, to consider what an affectionate entreaty the apostle useth to mutual agreement in judgment and affection. 'If any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil my joy, be like-minded,' Phil. 2:1; as if he should say, Unless you will disclaim all consolation in Christ, &c., labour to maintain the unity of the Spirit in the bond of peace. What a joyful spectacle is this to Satan and his faction, to see those that are separated from the world fall in pieces among themselves! Our discord is our enemy's melody.
这基督的怜悯同样应该促使我们同情那被外敌撕裂、内部分裂的贫穷教会的状况。任何曾从基督获得安慰的灵魂，都不禁会思考使徒对彼此在判断和感情上达成一致的亲切请求。腓立比书 2:1 中说：“基督里的劝勉，爱的安慰，圣灵的交通，心中的慈悲，”如果有这些，就要使我的喜乐满足，要同有一样的心思。”好像他在说，除非你们放弃一切在基督里的安慰等等，努力保持在和平的束缚中的圣灵的一致。对撒旦和他的派系来说，看到那些与世隔绝的人们在自己之间分崩离析，这是多么令人欣喜的景象啊！我们的纷争是我们敌人的乐曲。

The more to blame those that for private aims affect differences from others, and will not suffer the wounds of the church to close and meet together. Which must not be understood, as if men should dissemble their judgment in any truth where there is just cause of expressing themselves; for the least truth is Christ's and not ours, and therefore we are not to take liberty to affirm or deny at our pleasures. There is a due in a penny as well as in a pound, therefore we must be faithful in the least truth, when season calleth for it. Then our 'words are like apples of gold with pictures of silver,' Prov. 25:11. One word spoken in season, will do more good than a thousand out of season. But in some cases peace, by 'keeping our faith to ourselves,' Rom. 14:22, is of more consequence than the open discovery of some things we take to be true; considering the weakness of man's nature is such that there can hardly be a discovery of any difference in opinion, without some estrangement of affection. So far as men are not of one mind, they will hardly be of one heart, except where grace and the peace of God, Col. 3:15, bear great rule in the heart: therefore open show of difference is never good but when it is necessary; howsoever some, from a desire to be somebody, turn into by-ways, and yield to a spirit of contradiction in themselves; yet, if St Paul may be judge, 'are they not carnal?' 1 Cor. 3:3; if it be wisdom, it is wisdom from beneath: for the wisdom from above, as it is pure, so it is peaceable, James 3:17. Our blessed Saviour, when he was to leave the world, what doth he press upon his disciples more than peace and love? And in his last prayer, with what earnestness did he beg of his Father that 'they might be one, as he and the Father were one!' John 17:21. But what he prayed for on earth, we shall only enjoy perfectly in heaven. Let this make the meditation of that time the more sweet unto us.
越是因私利而故意与他人产生分歧的人，就越应受到责备，他们不愿意让教会的伤口愈合和团结在一起。这并不意味着人们应该在任何有正当理由表达自己的真实看法时掩饰自己的判断；因为最小的真理也是基督的，而不是我们自己的，所以我们不能随意肯定或否定。一便士和一磅都有应尽的义务，因此当时机需要时，我们必须忠实于最小的真理。那时，我们的“言语如金苹果，镶嵌银网”（箴言 25:11）。适时说出的一句话，比一千句不合时宜的话更有益处。但在某些情况下，保持和平，如罗马书 14:22 所说的“对自己的信仰保守”，比公开揭示我们认为是真实的某些事情更重要；考虑到人的本性的脆弱，几乎不可能在意见上有任何分歧的揭示，而不带来某种感情上的疏远。除非有恩典和神的平安，否则人们很难在思想上一致，除非有恩典和神的平安，否则人们很难在思想上一致，歌罗西书。 3:15，在心中保持伟大的统治：因此，公开展示差异只有在必要时才是好的；无论如何，一些人出于成为某人的愿望，走上了弯路，并在自己身上表现出矛盾的精神；然而，如果以保罗为裁判，他们不是属肉体的吗？哥林多前书 3:3；如果这是智慧，那么它是来自下面的智慧：因为来自上面的智慧既纯洁，又和平，雅各书 3:17。我们的救主在离开世界时，他对门徒的敦促是什么？不是和平和爱吗？在他最后的祷告中，他如何恳切地请求他的父亲“他们可以像他和父亲一样成为一体！”约翰福音 17:21。但他在地上祈求的，我们只能在天堂中完全享受。让这使我们对那个时刻的沉思更加甜蜜。

8. And further, to lay open offenders in this kind, what spirit shall we think them to be of, that take advantages of the bruisedness and infirmities of men's spirits to relieve them with false peace for their own worldly ends? A wounded spirit will part with anything. Most of the gainful points of popery, as confession, satisfaction, merit, purgatory, &c., spring from hence, but they are physicians of no value, or rather tormentors than physicians at all. It is a greater blessing to be delivered from the 'sting of these scorpions,' Rev. 9:5, than we are thankful for. Spiritual tyranny is the greatest tyranny, and then especially when it is where most mercy should be shewed; yet even there some, like cruel surgeons, delight in making long cures, to serve themselves upon the misery of others. It bringeth men under a terrible curse, 'when they will not remember to shew mercy, but persecute the poor and needy man, that they might even slay the broken in heart,' Ps. 109:16.
而且，为了揭示这种行为的罪犯，我们认为他们是什么样的精神，他们利用人们精神上的创伤和脆弱来以虚假的和平来满足自己的世俗目的？受伤的精神会放弃任何东西。天主教的大部分有利之处，如忏悔、赎罪、功德、炼狱等，都源于此，但它们是没有价值的医生，或者说根本不是医生，而是折磨者。从这些“蝎子的毒刺”中解脱出来是一个更大的祝福，但我们对此并不感激。精神上的暴政是最大的暴政，尤其是在最应该显示怜悯的地方；然而，即使在那里，一些人像残忍的外科医生一样，喜欢进行漫长的治疗，以便利用他人的痛苦来服务自己。它使人陷入可怕的诅咒，“当他们不肯怀念施怜悯，反而迫害贫穷和困苦的人，甚至要杀害伤心的人”，诗篇 109:16。

Likewise, to such as raise temporal advantage to themselves out of the spiritual misery of others, join such as raise estates by betraying the church, and are unfaithful in the trust committed unto them: when the children shall cry for the bread of life, and there is none to give them, bringing thus upon the people of God that heavy judgment of a spiritual famine, starving Christ in his members; shall we so requite so good a Saviour, who counteth the love and mercy shewed 'in feeding his lambs,' John 21:15, as shewed to himself?
同样地，对于那些从他人的精神痛苦中获得世俗利益的人，对于那些通过背叛教会来增加财产的人，并且对于那些对他们所托付的信任不忠诚的人：当孩子们为生命之粮而哭泣，却没有人给予他们，从而给上帝的子民带来了一场沉重的灵性饥荒的审判，使基督在他的肢体中挨饿；我们会这样回报这么好的救主吗？他将“喂养他的羔羊”（约翰福音 21:15）看作是对他自己的爱和怜悯的表现

Last of all, they carry themselves very unkindly towards Christ, who stumble at this his low stooping unto us in his government and ordinances, that are ashamed of the simplicity of the gospel, that count preaching foolishness.
最后，他们对基督的态度非常不友善，他们对他在治理和仪式中向我们低头的行为感到困惑，对福音的简单性感到羞耻，认为传道是愚蠢的。

They, out of the pride of their heart, think they may do well enough without the help of the word and sacraments, and think Christ took not state enough upon him; and therefore they will mend the matter with their own devices, whereby they may give the better content to flesh and blood, as in popery. What greater unthankfulness can there be than to despise any help that Christ in mercy hath provided for us? In the days of his flesh, the proud Pharisees took offence at his familiar conversing with sinful men, who only did so as a physician to heal their souls. What defences was St Paul driven to make for himself, for his plainness in unfolding the gospel? The more Christ, in himself and in his servants, shall descend to exalt us, the more we should, with all humility and readiness, entertain that love, and magnify the goodness of God, that hath put the great work of our salvation, and laid the government upon so gentle a Saviour, that will carry himself so mildly in all things wherein he is to deal betwixt God and us, and us and God. The lower Christ comes down to us, the higher let us lift him up in our hearts: so will all those do that have ever found the experience of Christ's work in their heart.
他们出于自负的心态，认为他们可以在没有圣言和圣礼的帮助下做得足够好，并认为基督没有承担足够的责任；因此，他们将用自己的方法来改善事情，以便能够更好地满足肉体和血肉的需求，就像在天主教中一样。还有什么比蔑视基督出于怜悯为我们提供的任何帮助更加不感激呢？在他成为肉身的日子里，傲慢的法利赛人对他与罪人亲近交往感到不满，而他只是作为医治他们灵魂的医生而这样做。圣保罗为自己在阐述福音时的坦率而被迫进行了什么样的辩护呢？基督在他自己和他的仆人中越是降卑以提升我们，我们就越应该以谦卑和乐意的心态接纳那份爱，并赞美上帝的良善，他将我们的救恩伟大的工作交给了如此温和的救主，并在上帝与我们之间以及我们与上帝之间的一切事务中如此温和地处理。 基督降临到我们这里，我们就要在心中高举他：这样，所有那些曾经在心中体验过基督工作的人都会这样做。

CHAPTER XVIII.
第十八章。

Of Christ's judgment in us, and his victory, what it is.
基督在我们内心的审判和他的胜利，是什么。

We come to the third part, the constant progress of Christ's gracious power, until he hath set up such an absolute government in us, which shall prevail over all corruptions. It is said here, he will cherish his beginnings of grace in us, until he bring forth judgment unto victory. By judgment here, is meant the kingdom of grace in us, that government whereby Christ sets up a throne in our hearts. Governors among the Jews were first called judges, then kings: whence this inward rule is called judgment; as likewise, because it agrees unto the judgment of the word, which the psalmist oft calleth judgment, Ps. 72:1, 2, because it agreeth to God's judgment. Men may read their doom in God's word, what it judgeth of them God judgeth of them. By this judgment set up in us, good is discerned, allowed, and performed; sin is judged, condemned, and executed. Our spirit being under the Spirit of Christ, is governed by him, and so far as it is governed by Christ, it governs us graciously.
我们来到第三部分，基督恩慈的力量不断进展，直到他在我们身上建立起一种绝对的统治，以战胜一切腐败。在这里说，他将培养我们内心的恩典之初，直到他带来胜利的审判。这里所说的审判，指的是在我们内心建立起的恩典之国，基督在其中建立了他的宝座。犹太人中的统治者起初被称为法官，然后是国王：因此，这种内在的统治被称为审判；同样，因为它符合圣言的审判，诗篇作者经常称之为审判，如诗篇 72:1, 2，因为它符合上帝的审判。人们可以在上帝的话语中读到他们的命运，上帝对他们的判断就是他们的判断。通过在我们内心建立起的这种审判，善恶被辨别、允许和实行；罪恶被判断、定罪和执行。我们的灵性在基督的灵性之下，受他的统治，只要它受基督的统治，它就以恩慈的方式统治我们。

Christ and we are of one judgment, and of one will. He hath his will in us; and his judgments are so invested into us, as that they are turned into our judgment, we carrying 'his law in our hearts, written by his Spirit,' Jer. 31:33. The law in the inner man and the law written, answer as counterpanes each other.
基督和我们的判断是一致的，意愿也是一致的。他在我们内心中实现他的意愿；他的判断如此深入我们内心，以至于它们变成了我们的判断，我们心中携带着“他的灵所写的律法”，耶利米书 31:33。内心的律法和书写的律法相互呼应。

The meaning then is, that the gracious frame of holiness set up in our hearts by the Spirit of Christ, shall go forward until all contrary power be brought under. The spirit of judgment will be a spirit of burning, Isa. 4:4, to consume whatsoever opposed corruption like rust eats into the soul. If God's builders fall into errors, and build stubble upon a good foundation, God's Spirit, as a spiritual 'fire, will reveal this in time, 1 Cor. 3:13,' and waste it. They shall, by a spirit of judgment, condemn their own errors and courses. The whole work of grace in us is set out under the name of judgment, and sometimes wisdom, because judgment is the chief and leading part in grace; whereupon that gracious work of repentance is called a change of the mind,* and an after-wisdom. As on the other side, in the learned languages, the words that do express wisdom imply likewise the general relish and savour of the whole soul,† and rather more the judgment of taste than of sight, or any other sense, because taste is the most necessary sense, and requireth the nearest application of the object of all other senses. So in spiritual life, it is most necessary that the Spirit should alter the taste of the soul, so as that it might savour the things of the Spirit so deeply, that all other things should be out of relish.
那么，意思是，基督的圣灵在我们心中建立的恩典圣洁的状态将继续前进，直到所有相反的力量被征服。审判的灵将是一种烧毁的灵，以消灭一切与腐败相对立的东西，就像锈蚀侵蚀灵魂一样。如果神的建造者犯错误，在坚实的基础上建造了碎石，神的灵，作为一种属灵的“火”，将及时揭示这一点，并将其消灭。他们将通过审判的灵谴责自己的错误和行为。我们内心的整个恩典工作被称为审判，有时也被称为智慧，因为审判是恩典中的主要和主导部分；因此，悔改的恩典工作被称为心灵的改变和后来的智慧。另一方面，在学术语言中，表达智慧的词语也暗示了整个灵魂的一般品味和滋味，更多地是品味的判断而不是视觉或其他感官的判断，因为品味是最必要的感官，需要对所有其他感官的对象最近的应用。 所以在灵性生活中，最重要的是灵性应该改变灵魂的品味，使其对灵性的事物如此深刻地品味，以至于其他一切事物都失去了味道。

And as it is true of every particular Christian, that Christ's judgment in him shall be victorious, so likewise of the whole body of Christians—the church. The government of Christ, and his truth, whereby he ruleth as by a sceptre, shall at length be victorious in spite of Satan, antichrist, and all enemies. Christ 'riding on his white horse,' Rev. 6:2, hath a bow, and goeth forth conquering, Rev. 19:11, in the ministry, that he may overcome either to conversion or to confusion. But yet I take judgment for Christ's kingdom and government within us principally. 1. Because God especially requireth the subjection of the soul and conscience as his proper throne. 2. Because if judgment should prevail in all other‡ about us and not in our own hearts, it would not yield comfort to us; hereupon it is the first thing that we desire when we pray, 'Thy kingdom come,' that Christ would come and rule in our hearts. The kingdom of Christ in his ordinances serves but to bring Christ home into his own place, our hearts.
并且对于每一个具体的基督徒来说，基督在他身上的审判将是胜利的，同样也适用于整个基督徒团体——教会。基督的统治和他的真理，他以权杖的方式统治，最终将在撒旦、敌基督和所有敌人面前获得胜利。启示录 6:2 中的基督“骑着白马”，手持弓箭，出征征服，启示录 19:11 中的基督在事奉中，要么使人归向信仰，要么使人陷入困惑。但我认为，审判主要指的是基督在我们内心的国度和统治。1.因为上帝特别要求灵魂和良心的顺服，作为他的真正宝座。2.因为如果判断在我们周围的所有其他事物中占主导地位，而不在我们自己的内心中占主导地位，那对我们来说将无法带来安慰；因此，当我们祈祷时，我们首先要求的就是“愿你的国降临”，即基督愿意来统治我们的内心。基督在他的教规中的国度只是为了将基督带回他自己的位置，也就是我们的内心。

The words being thus explained, that judgment here includeth the government of both mind, will, and affections, there are divers conclusions that naturally do spring from them.
这样解释了这些词，判断在这里包括了思想、意愿和情感的管理，由此自然会得出一些结论。

CHAPTER XIX.
第十九章。

Christ is so mild that yet he will govern those that enjoy the comfort of his mildness.
基督是如此温和，以至于他将统治那些享受他温和的安慰的人。

The first conclusion from the connection of this part of the verse with the former is, that Christ is upon those terms mild, so that he will set up his government in those whom he is so gentle and tender over. He so pardons as he will be obeyed as a king; he so taketh us to be his spouse, as he will be obeyed as a husband. The same Spirit that convinceth us of the necessity of his righteousness to cover us, convinceth us also of the necessity of his government to rule us. His love to us moveth him to frame us to be like himself, and our love to him stirreth us up to be such as he may take delight in, neither have we any more faith or hope than care to be purged as he is pure; he maketh us subordinate governors, yea, kings under himself, giving us grace not only to set against, but to subdue in some measure our base affections. It is one main fruit of Christ's exaltation that he may turn every one of us from our wickedness, Acts 3:26. 'For this end Christ died and rose again and liveth, that he should be Lord of the dead and living,' Rom. 14:9. God hath bound himself by an oath that he would grant us, that 'without fear we might serve him in holiness and righteousness in his sight,' Luke 1:75, not only in the sight of the world.
这部分经文与前文的联系的第一个结论是，基督是温和的，他将在那些他如此温柔关怀的人中建立他的王国。他如此宽恕，以至于他要求作为国王被顺从；他如此将我们视为自己的配偶，以至于他要求作为丈夫被顺从。使我们确信他的义必须遮盖我们的同时，也使我们确信他的统治对我们来说是必要的。他对我们的爱促使他塑造我们像他自己一样，而我们对他的爱激励我们成为他喜悦的人，我们不仅有信心和希望，还要努力像他一样纯洁；他使我们成为次要的统治者，甚至是在他之下的君王，赐予我们的恩典不仅可以对抗，而且可以在某种程度上征服我们卑贱的情感。基督被高举的一个主要果实是他可以使我们每个人离开我们的邪恶，使我们转变，使我们从罪恶中得救，使我们成为他的主人，无论是活着的还是死去的，罗马书 14:9。 上帝曾以誓言约束自己，他将赐予我们“在他的眼中，无畏地以圣洁和公义事奉他”，路加福音 1:75，不仅在世人的眼中。

1. This may serve for a trial to discern who may lay just claim to Christ's mercy; only those that will take his yoke, and count it a greater happiness to be under his government, than to enjoy any liberty of the flesh; that will take whole Christ, and not single out of him what may stand with their present contentment; that will not divide Lord from Jesus, and so make a Christ of their own: none ever did truly desire mercy pardoning, but desired mercy healing. David prayeth for a new spirit, as well as for sense of pardoning mercy, Ps. 51:10.
这可能用于试验，以辨别谁能够合理地要求基督的怜悯；只有那些愿意背负他的轭，并且认为在他的统治下比享受任何肉体的自由更加幸福的人；那些愿意接受完整的基督，而不是挑选出与他们目前的满足相符的部分；那些不会将主与耶稣分开，从而创造出自己的基督：从来没有人真正渴望宽恕的怜悯，而不渴望医治的怜悯。大卫祈求一个新的灵，以及宽恕怜悯的感觉，诗篇 51:10。

2. This sheweth that those are misled, that make Christ to be only righteousness to us, and not sanctification, except by imputation: whereas it is a great part of our happiness to be under such a Lord, who was not only born for us, and given unto us, but 'hath the government likewise upon his shoulders,' Isa. 9:6, 7, that is our Sanctifier as well as our Saviour, our Saviour as well by the effectual power of his Spirit from the power of sin, as by the merit of his death from the guilt thereof; so that this, 1, Be remembered, that the first and chief ground of our comfort is, that Christ as a priest offered himself as a sacrifice to his Father for us. The guilty soul flieth first to Christ crucified, made a curse for us. Thence it is that Christ hath right to govern us, thence it is that he giveth us his Spirit as our guide to lead us home.
这表明那些认为基督只是我们的义而不是成圣的人是被误导的，除非是通过归咎于他：然而，我们的幸福的一大部分是拥有这样一位主，他不仅为我们而生，赐给我们，而且还“担负政权”，以赛亚书 9:6,7，他是我们的成圣者，也是我们的救主，他通过他的圣灵的有力作为，使我们脱离罪的权势，通过他的死的功效使我们脱离罪的罪恶，所以，首先要记住的是，我们安慰的首要和主要基础是，基督作为祭司为我们向他的父献上自己作为祭品。有罪的灵魂首先投奔基督被钉十字架，为我们成为咒诅。因此，基督有权治理我们，因此，他赐给我们他的圣灵作为我们的向导，引领我们回家。

3. In the course of our life, after that we are in state of grace, and be overtaken with any sin, we must remember to have recourse first unto Christ's mercy to pardon us, and then to the promise of his Spirit to govern us.
在我们的生活过程中，一旦我们处于恩典状态，被任何罪所追赶，我们必须首先记住求主基督的怜悯来宽恕我们，然后求他的圣灵来引导我们。

4. And when we feel ourselves cold in affection and duty, it is the best way to warm ourselves at this fire of his love and mercy in giving himself for us.
当我们感到感情和责任冷淡时，最好的方法是在他的爱和怜悯之火中取暖，因为他为我们而献身。

5. Again, remember this, that Christ, as he ruleth us, so it is by a spirit of love from a sense of his love, whereby his commandments are easy to us. He leadeth us by his free Spirit, a Spirit of liberty: his subjects are voluntaries. The constraint that he layeth upon his subjects is that of love: he draweth us with the cords of love sweetly. Yet remember withal, that he draweth us strongly by a Spirit of power, for it is not sufficient that we have motives and encouragements to love and obey Christ from that love of his, whereby he gave himself for us to justify us; but Christ's Spirit must likewise subdue our hearts, and sanctify them to love him, without which all motives would be ineffectual. Our disposition must be changed, we must be new creatures; they seek for heaven in hell that seek for spiritual love in an unchanged heart. When a child obeys his father, it is so from reasons persuading him, as likewise from a child-like nature which giveth strength to these reasons: it is natural for a child of God to love Christ so far as he is renewed, not only from inducement of reason so to do, but likewise from an inward principle and work of grace, whence those reasons have their chief forces; first, we are made partakers of the divine nature, and then we are easily induced and led by Christ's Spirit to spiritual duties.
再次记住，基督统治我们的方式是通过一种出于对他的爱的感知的爱的精神，从而使他的诫命对我们来说变得容易。他以他自由的灵引导我们，一种自由的灵：他的臣民是自愿的。他对他的臣民施加的约束是爱的约束：他以爱的绳索甜蜜地吸引我们。然而，请记住，他也以一种力量的灵强烈地吸引我们，因为仅仅有动机和鼓励去爱和顺服基督是不够的，这些动机和鼓励是基于他为我们舍己使我们称义的爱；但基督的灵也必须征服我们的心，并使我们心灵圣洁，以爱他，否则所有的动机都将无效。我们的性情必须改变，我们必须成为新造的人；在一个未改变的心中寻求属灵的爱的人是在地狱中寻求天堂。 当一个孩子听从他的父亲时，这是因为说服他的原因，也是因为孩子般的天性赋予了这些原因力量：对上帝的孩子来说，爱基督是自然而然的，因为他们得到了更新，不仅是出于理性的诱导，而且还出于内在的恩典原则和工作，这使得这些原因具有了主要的力量；首先，我们成为了神圣本质的参与者，然后我们就容易被基督的圣灵引导和诱导去履行属灵的职责。

CHAPTER XX.
第二十章

The spiritual government of Christ is joined with judgment and wisdom.
基督的属灵统治与审判和智慧相结合。

The second conclusion is, that Christ's government in his church and is his children is a wise and well-ordered government, because it is called judgment, and judgment is the life and soul of wisdom. Of this conclusion there are two branches: 1. That the spiritual government of Christ in us is joined with judgment and wisdom. 2. Wheresoever true spiritual wisdom and judgment is, there likewise the Spirit of Christ bringeth in his gracious government. For the first, a well-guided life by the rules of Christ standeth with the strongest and highest reason of all; and therefore holy men are called the 'children of wisdom,' Luke 7:31, and are able to justify, both by reason and experience, all the ways of wisdom. Opposite courses are folly and madness. Hereupon St Paul saith, that a 'spiritual man judgeth all things,' 1 Cor. 2:15, that appertain to him, and is judged of none that are of an inferior rank, because they want spiritual light and sight to judge; yet this sort of men will be judging, 'and speaking ill of what they know not,' 2 Pet. 2:12; they step from ignorance to prejudice and rash censure, without taking right judgment in their way, and therefore their judgment comes to nothing. But the judgment of a spiritual man, so far forth as he is spiritual, shall stand, because it is agreeable to the nature of things: as things are in themselves, so they are in his judgment. As God is in himself infinite in goodness and majesty, &c., so he is to him; he ascribes to God in his heart his divinity and all his excellencies. As Christ is in himself the only mediator, and all in all in the church, Col. 3:11, so he is to him, by making Christ so in his heart. 'As all things are dung in comparison of Christ,' Phil. 3:8, so they are to Paul, a sanctified man. As the very worst thing in religion, 'the reproach of Christ is better than the pleasure of sin for a season,' Heb. 11:26; so it is to Moses, a man of a right esteem. 'As one day in the courts of God is better than a thousand elsewhere,' Ps. 84:10, so it is to David, a man of a reformed judgment. There is a conformity of a good man's judgment to things as they are in themselves, and according to the difference or agreement put by God in things, so doth his judgment differ or agree.
第二个结论是，基督在他的教会和他的子民中的统治是明智和有序的，因为它被称为审判，而审判是智慧的生命和灵魂。关于这个结论，有两个方面：1.基督在我们内心的属灵统治与判断和智慧相结合。2.无论在哪里真正的属灵智慧和判断存在，基督的圣灵也会带来他的恩慈统治。对于第一个方面，按照基督的规则过着有指导的生活是最强大和最高理性的；因此，圣人被称为“智慧之子”，路加福音 7:31，并且能够通过理性和经验来证明智慧的一切方式。相反的行为是愚蠢和疯狂。因此，保罗说，“属灵的人能够判断一切”，哥林多前书 2:15，属于他的事物，并且没有任何低级别的人能够对他进行判断，因为他们缺乏属灵的光和视力来判断；然而这类人会进行判断，“对他们所不了解的事物说坏话”，彼得后书 2:12。 2:12；他们从无知到偏见和草率的指责，没有正确判断的方式，因此他们的判断毫无意义。但一个属灵的人的判断，就他属灵的程度而言，将会站得住脚，因为它符合事物的本质：事物本身如何，他的判断就如何。上帝在他自己身上是无限的善良和威严，等等，对他来说也是如此；他在心中将上帝的神性和所有的美德归于上帝。基督在他自己身上是唯一的调解者，在教会中是一切，歌罗西书 3:11，对他来说也是如此，因为他在心中使基督成为如此。正如在宗教中最糟糕的事物，“因为受苦害是比暂时享受罪恶更好的”，希伯来书 11:26，对摩西来说也是如此，他是一个有正确评估的人。正如在上帝的院子里一天胜过在别处一千天，诗篇 84:10，对大卫来说也是如此，他是一个有改革判断的人。 一个善良人的判断与事物本身相符，根据上帝赋予事物的差异或一致性，他的判断也会有所不同或一致。

Truth is truth, and error, error, and that which is unlawful is unlawful, whether men think so or no. God hath put an eternal difference betwixt light and darkness, good and ill, which no creature's conceit can alter; and therefore no man's judgment is the measure of things further than it agrees to truth stamped upon things themselves by God. Hereupon, because a wise man's judgment agrees to the truth of things, a wise man may in some sense be said to be the measure of things; and the judgment of one holy wise man to be preferred before a thousand others. Such men usually are immoveable as the sun in its course, because they think, and speak, and live by rule. 'A Joshua and his house will serve God,' Josh. 24:15, (whatsoever others do, and will run a course contrary to the world, because their judgments lead them a contrary way. Hence it is that Satan hath a spite at the eye of the soul, the judgment, to put out that by ignorance and false reason, for he cannot rule in any until either he hath taken away or perverted judgment: he is a prince of darkness, and ruleth in darkness of the understanding, Therefore he must first be cast out of the understanding by the prevailing of truth, and planting it in the soul. Those therefore that are enemies of knowledge help Satan and antichrist, whose kingdom, like Satan's, is a kingdom of darkness, to erect their throne. Hence it is promised by Christ, that 'the Holy Ghost shall convince the world of judgment,' John 16:8; that is, that he is resolved to set up a throne of government, because the great lord of misrule, 'Satan, the prince of the world,' is judged by the gospel, and the Spirit accompanying it, his impostures are discovered, his enterprises laid open; therefore when the gospel was spread, the oracles ceased, 'Satan fell from heaven like lightning,' Luke 10:18; men were 'translated out of his kingdom into Christ's,' Col. 1:13. Where prevailing is by lies, there discovery is victory; 'they shall proceed no further, for their folly shall be manifest to all,' 2 Tim. 3:9. So that manifestation of error giveth a stop to it, for none will willingly be deceived. Let truth have full scope without check or restraint, and let Satan and his instruments do their worst, they shall not prevail; as Jerome saith of the Pelagians in his time.* The discovery of your opinions is the vanquishing of them, your blasphemies appear at the first blush.
真理就是真理，错误就是错误，不论人们是否这样认为。上帝在光明和黑暗、善与恶之间划定了永恒的界限，这是任何生物的想象都无法改变的；因此，除非一个人的判断符合上帝在事物本身上所印刻的真理，否则他的判断不能成为事物的准绳。因此，因为一个智者的判断符合事物的真理，可以说智者是事物的准绳；一个圣智者的判断胜过千万其他人。这样的人通常像太阳一样不可动摇，因为他们思考、言论和生活都遵循规则。"约书亚和他的家要事奉耶和华"（约书亚记 24:15），不管其他人怎么做，他们会选择与世界背道而驰，因为他们的判断引导他们走向相反的方向。 因此，撒旦对灵魂的眼睛，即判断力，怀有敌意，通过无知和错误的理由来扼杀它，因为只有在剥夺或扭曲判断力之后，他才能统治任何人：他是黑暗之王，在理解力的黑暗中统治。因此，他必须首先被真理的胜利所驱逐出理解力，并将其种植在灵魂中。因此，那些敌视知识的人帮助了撒旦和敌基督，他们的王国，就像撒旦一样，是黑暗的王国，以建立他们的王座。因此，基督应许“圣灵要使世人为审判受责备”，约翰福音 16:8；也就是说，他决心建立一个统治的王座，因为伪基督之主“撒旦，这世界的王”，已经被福音所审判，伴随着福音的圣灵，他的欺骗被揭露，他的企图被揭示；因此，当福音传播开来时，神谕停止了，“撒旦如同闪电从天上坠落”，路加福音 10:18；人们“从他的国中被迁移到基督的国度”，哥罗西书 1:13。 当谎言盛行时，发现就是胜利；“他们不能再继续下去了，因为他们的愚蠢将对所有人显而易见，”提摩太后书 3:9。因此，错误的显露会阻止它，因为没有人愿意被欺骗。让真理充分展开，没有任何限制或约束，让撒旦和他的工具尽其所能，他们也无法取胜；正如耶罗姆在他那个时代所说的关于佩拉吉派的话。*你的观点的揭示就是它们的战胜，你的亵渎在第一眼就显露出来。

Use. Hence we learn the necessity, that the understanding be principled with supernatural knowledge, for the well managing of a Christian conversation.
因此，我们了解到理解必须以超自然的知识为基础，以便良好地管理基督教的交流。

There must be light to discover a further end than nature, for which we are Christians, and a rule suitable directing to that end, which is the will of God in Christ, discovering his good pleasure toward us, and our duty towards him; and in virtue of this discovery we do all that we do, that any way may further our reckoning: 'The eye must first be single, and then the whole body and frame of our conversation will be light,' Matt. 6:22; otherwise both we and our course of life are nothing but darkness. The whole conversation of a Christian is nothing else but knowledge digested into will, affection, and practice. If the first concoction in the stomach be not good, that in the liver cannot be good; so if there be error in the judgment, it mars the whole practice, as an error in the foundation doth the building: God will have 'no blind sacrifices, no unreasonable services,' Mal. 1:13, but will have us to 'love him with all our mind,' Rom. 12:1, that is, with our understanding part, as well as 'with all our hearts,' Luke 10:27, that is, the affecting part of the soul.
我们基督徒必须有光来发现超越自然的更高目标，并有适当的规则来引导我们朝着这个目标前进，这个规则就是上帝在基督里的旨意，揭示他对我们的喜悦和我们对他的责任；凭借这个发现，我们所做的一切都是为了进一步实现我们的目标：“眼睛若是亮，全身就光明”（马太福音 6:22），否则我们和我们的生活方式都只是黑暗。一个基督徒的整个生活方式就是将知识消化为意愿、情感和实践。如果胃里的初步消化不好，肝脏里的消化也就不好；同样，如果判断有误，就会破坏整个实践，就像基础上的错误会破坏建筑物一样。上帝不喜欢“盲目的祭祀，不合理的事奉”（玛拉基书 1:13），他要我们“用全心爱他”（罗马书 12:1），也就是用我们的理解部分，同时也要“用全心、用全魂、用全力、用全意爱邻舍”（路加福音 10:27），也就是灵魂的情感部分。

This order of Christ's government by judgment is agreeable unto the soul, and God delighteth to preserve the manner of working peculiar unto man, that is, to do what he doth out of judgment: as grace supposeth nature as founded upon it, so the frame of grace preserveth the frame of nature in man. And, therefore Christ bringeth all that is good in the soul through judgment, and that so sweetly, that many out of a dangerous error think, that that good which is in them and issueth from them is from themselves, and not from the powerful work of grace. As in evil, the devil so subtilly leadeth us according to the stream of our own nature, that men think that Satan had no hand in their sin; but here a mistake is with little peril, because we are ill of ourselves, and the devil doth but promote what ill he findeth in us. But there are no seeds of supernatural goodness at all in us. God findeth nothing in us but enmity; only he hath engraven this in our nature to incline in general to that which we judge to be good. Now when he shall clearly discover what is good in particular, we are carried to it; and when convincingly he shall discover that which is ill, we abhor it as freely as we embraced it before.
基督通过审判的方式来治理是与灵魂相符的，上帝喜欢保留人类特有的工作方式，也就是出于判断而行动的方式：正如恩典建立在本性之上，恩典的构架保持了人类本性的构架。因此，基督通过审判将灵魂中的一切美好带来，而且如此甜蜜，以至于许多人因为危险的错误认为，他们内在的和从他们身上流露出来的美好是来自他们自己，而不是来自恩典的有力工作。就像在邪恶中，魔鬼巧妙地按照我们自己本性的趋势引导我们，以至于人们认为撒旦对他们的罪行没有任何影响；但这里的错误带来的危险很小，因为我们本身就是不好的，魔鬼只是促使我们内在的邪恶。但是，在我们内心中根本没有超自然善良的种子。上帝在我们身上找不到任何善良，只有敌意；只是他在我们的本性中铭刻了这一点，倾向于我们认为是善良的事物。 现在，当他清楚地发现了特定的好处时，我们会被带到那里；当他令人信服地发现了那些不好的东西时，我们会像之前欣然接受它一样憎恶它。

From whence we may know, when we work as we should do or no, that is, when we do what we do out of inward principles, when we fall not upon that which is good, only because we are so bred, or because such or such whom we respect do so, or because we will maintain a side, so making religion a faction; but out of judgment, when what we do that is good, we first judge it in ourselves so to be; and what we abstain from that is ill, we first judge it to be ill from an inward judgment. A sound Christian, as he enjoyeth the better part, so hath first made choice of it with Mary, Luke 10:42; he established all his thoughts by counsel, Prov. 20:18. God indeed useth carnal men to very good service, but without a thorough altering and conviction of their judgment.* He worketh by them, but not in them, therefore they do neither approve the good they do, nor hate the evil they abstain from.
我们可以从何处知道，我们是否按照应该的方式工作，也就是说，当我们出于内在原则而行动时，我们并不仅仅因为我们受到这样的培养，或者因为我们尊重的某些人这样做，或者因为我们要维护一方，从而追求善良；而是出于判断，当我们做好事时，我们首先在自己内心判断它是好的；而我们远离邪恶时，我们首先从内心判断它是邪恶的。一个健全的基督徒，正如他享受更好的部分一样，他首先与马利亚一起做出了选择（路加福音 10:42）；他通过咨询来确立他的所有思想（箴言 20:18）。神确实使用肉体的人做出非常好的服务，但没有彻底改变和说服他们的判断。他通过他们工作，但不在他们内心工作，因此他们既不赞同他们所做的善事，也不憎恶他们所远离的邪恶。

CHAPTER XXI.
第二十一章

Where true wisdom and judgment is, there Christ sets up his government.
在真正的智慧和判断力存在的地方，基督建立了他的政府。

The second branch is, that wheresoever true wisdom and judgment is, there Christ hath set up his government; because where wisdom is, it directs us not only to understand, but to order our ways aright. Where Christ by his Spirit as a prophet teaches, he likewise as a king by his Spirit subdueth the heart to obedience of what is taught. This is that teaching which is promised of God, when not only the brain, but the heart itself, is taught: when men do not only know what they should do, but are taught the very doing of it; they are not only taught that they should love, fear, and obey, but they are taught love itself, and fear and obedience itself. Christ sets up his chair in the very heart, and alters the frame of that, and makes his subjects good, together with teaching of them to be good. Other princes can make good laws, but they 'cannot write them in their people's hearts,' Jer. 32:40. This is Christ's prerogative, he infuseth into his subjects his own Spirit, 'Upon him there doth not only rest the spirit of wisdom and understanding, but likewise the spirit of the fear of the Lord,' Isa. 11:2. The knowledge which we have of him from himself, is a transforming knowledge, 2 Cor. 3:18. The same Spirit that enlighteneth the mind, inspireth gracious inclinations into the will and affections, and infuseth strength into the whole man. As a gracious man judgeth as he should, so be affecteth and doth as he judgeth, his life is a commentary of his inward man; there is a sweet harmony betwixt God's truth, his judgment, and his whole conversation. The heart of a Christian is like Jerusalem when it was at the best, a city compact within itself, Psa. 112:3; where are set up the thrones of judgment, Ps. 122:5. Judgment should have a throne in the heart of every Christian. Not that judgment alone will work a change, there must be grace to alter the bent and sway of the will, before it will yield to be wrought upon by the understanding. But God hath so joined these together, as that whensoever he doth savingly shine upon the understanding, he giveth a soft and pliable heart; for without a work upon the heart by the Spirit of God, it will follow its own inclination to that which it affecteth, whatsoever the judgment shall say to the contrary: there is no connatural proportion betwixt an unsanctified heart and a sanctified judgment. For the heart unaltered will not give leave to the judgment coldly and soberly to conclude what is best: as the sick man whilst his aguish distemper corrupteth his taste, is rather desirous to please that, than to hearken what the physician shall speak. Judgment hath not power over itself where the will is unsubdued, for the will and affections bribe it to give sentence for them, when any profit or pleasure shall come in competition with that which the judgment in general only shall think to be good; and, therefore, it is for the most part in the power of the heart, what the understanding shall judge and determine in particular things. Where grace hath brought the heart under, there unruly passions do not cast such a mist before the understanding, but that in particular it seeth that which is best; and base respects, springing from self-love, do not alter the case, and bias the judgment into a contrary way; but that which is good in itself shall be good unto us, although it cross our particular worldly interests.
第二个分支是，无论真正的智慧和判断在哪里，基督都在那里建立了他的政府；因为智慧所在之处，它不仅指导我们理解，还指导我们正确地安排我们的方式。当基督通过他的圣灵作为先知教导时，他也通过他的圣灵作为国王征服人心，使其顺从所教导的事物。这是上帝所应许的教导，不仅仅是教导大脑，而是教导心灵本身：当人们不仅知道他们应该做什么，而且被教导如何去做；他们不仅被教导他们应该爱、敬畏和顺从，而且被教导爱本身，敬畏和顺从本身。基督在心灵中设立了他的宝座，并改变了那个框架，使他的臣民变好，同时教导他们变好。其他君主可以制定好的法律，但他们“不能将它们写在人民的心中”（耶利米书 32:40）。这是基督的特权，他将自己的圣灵注入他的臣民，“在他身上不仅有智慧和聪明的灵，也有敬畏耶和华的灵”（以赛亚书 11:2）。我们从基督自己那里所获得的认识是一种转化的认识（哥林多后书 2）。 3:18。同一圣灵照亮思想，激发善良的倾向于意愿和情感，并赋予整个人力量。一个善良的人判断得当，他的行为和他的判断一样，他的生活是他内心的注释；上帝的真理、他的判断和他整个的行为之间有着甜蜜的和谐。一个基督徒的心就像耶路撒冷在最好的时候一样，是一个紧密团结的城市，诗篇 112:3；在那里设立了审判的宝座，诗篇 122:5。判断应该在每个基督徒的心中有一个宝座。并不是说仅仅有判断就能产生改变，必须有恩典来改变意愿的倾向和影响，才会屈服于理解的影响。但上帝将这两者紧密结合在一起，只要他拯救性地照亮理解，他就会给予一个柔软和易受影响的心；因为如果没有上帝的圣灵在心上的工作，心就会按照自己的倾向去追求它所喜爱的，不管判断如何说。一个未成圣的心和一个成圣的判断之间没有天生的比例关系。 心灵不变的话，不会让冷静而清醒的判断得出最好的结论：就像病人在他的病态中，使他的味觉变坏，更愿意取悦它，而不愿听医生说什么。判断力无法控制自己，如果意志未被征服，因为意志和情感会贿赂它，使其为它们做出判决，当任何利益或快乐与判断力认为总体上是好的东西相竞争时；因此，大部分情况下，心灵决定了理解在具体事物上的判断和决定。当恩典使心灵屈服时，无法无天的激情不会在理解前面制造如此浓厚的迷雾，以至于它能看到最好的东西；而源于自我爱的卑劣考虑不会改变情况，也不会使判断朝相反的方向偏斜；但是，无论它与我们的具体世俗利益相冲突，本质上好的东西对我们来说仍然是好的。

Use. The right conceiving of this hath an influence into practice, which hath drawn me to a more full explanation: this will teach us the right method of godliness, to begin with judgment, and then to beg of God, together with illumination, holy inclinations of our will and affections, that so a perfect government may be set up in our hearts, and that our 'knowledge may be with all judgment,' Phil. 1:9, that is, with experience and feeling. When the judgment of Christ is set up in our judgments, and thence, by the Spirit of Christ, brought into our hearts, then it is in its proper place and throne; and until then, truth doth us no good, but helpeth to condemn us. The life of a Christian is a regular life, and he that walketh by the rule, Gal. 6:16, of the new creature, peace shall be upon him: 'he that despiseth his way and loveth to live at large, seeking all liberty to the flesh, shall die,' Prov. 19:16. And it is made good by St Paul, 'If we live after the flesh, we shall die,' Rom. 8:13.
使用。正确的构思对实践有影响，这促使我进行更详细的解释：这将教导我们正确的敬神方法，从判断开始，然后向上帝祈求，连同启示一起，祈求我们的意愿和情感得到圣洁的引导，这样在我们的内心中就能建立起完美的统治，使我们的“知识伴随着判断”，腓立比书 1:9，也就是说，伴随着经验和感受。当基督的判断在我们的判断中建立起来，并通过基督的圣灵带入我们的内心时，它就处于适当的位置和宝座上；在此之前，真理对我们没有好处，只会帮助我们受到谴责。基督徒的生活是有规律的生活，遵循新造之人的规则，加拉太书 6:16，平安将临到他身上：“藐视自己的道路，喜爱放纵，寻求肉体的自由的人，必要死亡”，箴言 19:16。圣保罗也证实了这一点：“如果我们随从肉体活着，必要死亡”，罗马书 8:13。

We learn likewise, that men of an ill governed life have no true judgment: no wicked man can be a wise man. And that without Christ's Spirit the Soul is in confusion, without beauty and form, as all things were in the chaos before the creation. The whole soul is out of joint till it be set in again by him whose office is to 'restore all things.' The baser part of the soul which should be subject, ruleth all, and keepeth under that little truth that is in the understanding, holding it captive to base affections; and Satan by corruption getteth all the holds of the soul, till Christ, stronger than he, cometh, and driveth him out, and taketh possession of all the powers and parts of soul and body, to be weapons of righteousness, to serve him, and then new lords new laws. Christ as a new conqueror changeth the fundamental laws of old Adam, and establisheth a government of his own.
我们同样了解到，生活不善的人没有真正的判断力：没有恶人能成为智者。没有基督的圣灵，灵魂就会混乱，没有美丽和形态，就像创造之前的混沌一样。整个灵魂都失调了，直到被那位“恢复一切”的人重新安置。灵魂中较低的部分本应受制于它，但却统治着一切，并将理解中的一点真理囚禁在低级的情感中；撒旦通过腐败获得了灵魂的所有控制权，直到比他更强大的基督来到，将他赶走，并占据了灵魂和身体的所有力量和部分，成为公义的武器，为他服务，然后新的主人有新的法律。基督作为一个新的征服者改变了旧亚当的根本法律，并建立了自己的政府。

CHAPTER XXII.
第二十二章

Christ's government is victorious.
基督的政府获得了胜利。

The third conclusion is, that this government is victorious. The reasons are:—
第三个结论是，这个政府是胜利的。原因是：

1. Because Christ hath conquered all in his own person first, and he is God over all, blessed for evermore; and therefore over 'sin, death, hell, Satan, the world,' &c., Rom. 9:5. And as he hath overcome them in himself, so he overcomes them in our hearts and consciences. We use to say, conscience maketh a man a king or a caitiff, because it is planted in us to judge for God, either with us or against us. Now if natural conscience be so forcible, what will it be when besides its own light it hath the light of divine truth put into it? It will undoubtedly prevail, either to make us hold up our heads with boldness, or abase us beneath ourselves. If it subject itself by grace to Christ's truth, then it boldly overlooks death, hell, judgment, and all spiritual enemies, because then Christ sets up his kingdom in the conscience, and makes it a kind of paradise.
因为基督首先在自己的身上征服了一切，并且他是全能的上帝，永远受赞美；因此，他在“罪恶、死亡、地狱、撒旦、世界”上都胜过了它们，罗马书 9:5。正如他在自己身上战胜了它们一样，他也在我们的心灵和良心中战胜了它们。我们常说，良心使人成为国王或卑鄙之徒，因为它在我们内心中根植着为上帝判断，要么与我们同在，要么反对我们。现在，如果自然良心如此强大，那么当它除了自己的光明之外，还有神圣真理的光照时，它将无疑地占上风，要么让我们勇敢地抬起头，要么让我们自卑。如果它凭着恩典顺服于基督的真理，那么它就大胆地俯视死亡、地狱、审判和所有属灵的敌人，因为那时基督在良心中建立了他的国度，并使之成为一种天堂。

The sharpest conflict which the soul hath is between the conscience and God's justice: now if the conscience, sprinkled with the blood of Christ, hath prevailed over assaults fetched from the justice of God as now satisfied by Christ, it will prevail over all other opposition whatsoever.
灵魂最尖锐的冲突是良心与上帝的公正之间的冲突：如果良心被基督的血洒净，已经战胜了来自上帝公正的攻击，因为基督已经满足了公正，那么它将战胜一切其他的反对。

2. We are to encounter with accursed and damned enemies; therefore, if they begin to fall before the Spirit in us, they shall fall: if they rise up again, it is to have the greater fall.

3. The Spirit of truth, to whose tuition Christ hath committed his church, and the truth of the Spirit, which is the sceptre of Christ, abide for ever; therefore the soul begotten by the immortal seed of the Spirit, 1 Pet. 1:23, and this truth, must not only live for ever, but likewise prevail over all that oppose it, for both the word and Spirit are mighty in operation, Heb. 4:12; and if the ill spirit be never idle in those whom God delivereth up to him, we cannot think that the Holy Spirit will be idle in those whose leading and government is committed to him. No; as he dwelleth in them, so he will drive out all that rise up against him, until he be all in all.
真理的灵，基督将他的教会交托给他的教导，以及真理的灵，这是基督的权杖，永远存在；因此，由灵的不朽种子所生的灵魂，彼得前书 1:23，以及这个真理，不仅要永远生存，而且要战胜一切反对它的事物，因为话语和灵都是大有能力的，希伯来书 4:12；如果邪恶的灵在那些被上帝交付给他的人身上从不闲着，我们不能认为圣灵在那些被委托领导和管理的人身上会闲着。不；正如他住在他们里面，他也会驱逐所有起来反对他的人，直到他成为一切。

What is spiritual is eternal. Truth is a beam of Christ's Spirit, both in itself and as it is ingrafted into the soul, therefore it, and the grace, though little, wrought by it, will prevail. A little thing in the hand of a giant will do great matters. A little faith strengthened by Christ will work wonders.
精神的东西是永恒的。真理是基督的灵光，无论是它本身还是它嵌入灵魂中，因此它和由它产生的虽然少量的恩典将会战胜一切。在巨人手中的小东西也能做出伟大的事情。在基督的加持下，一点点的信仰也能创造奇迹。

4. 'To him that hath shall be given,' Matt. 25:29; the victory over any corruption or temptation is a pledge of final victory. As Joshua said when he set his foot upon the five kings which he conquered, 'Thus God shall do with all our enemies,' Josh. 10:25; heaven is ours already, only we strive till we have full possession.
“给予者还要得到”，马太福音 25:29；对任何腐败或诱惑的胜利是最终胜利的保证。正如约书亚在征服的五个王的脚下说的那样，“上帝也要这样对待我们的一切敌人”，约书亚记 10:25；天堂已经属于我们，只是我们要努力争取完全拥有。

5. Christ as king brings in a commanding light into the soul, and bows the neck, and softens the iron sinew of the inner man; and where he begin to rule, he rules for ever, 'his kingdom hath no end,' Luke 1:33.
基督作为国王，将一道威严的光照进灵魂，使颈项屈服，柔化内心的坚硬肌肉；当他开始统治的地方，他将永远统治，“他的国度没有尽头”（路加福音 1:33）。

6. The end of Christ's coming was to destroy the works of the devil, both for us and in us; and the end of the resurrection was, as to seal unto us the assurance of his victory; so, 1, To quicken our souls from death in sin; 2, To free our souls from such snares and sorrows of spiritual death as accompany the guilt of sin; 3, To raise them up more comfortable, at the sun breaks forth more gloriously out of a thick cloud; 4, To raise us out of particular slips and failings, stronger; 5, To raise us out of all troublesome and dark conditions of this life; and, 6, At length to raise out bodies out of the dust. For the same power that the Spirit shewed in raising Christ, our head, from the sorrows of death, and the lowest degree of his abasement; the same power obtained by the death of Christ from God, now appeased by that sacrifice, will the Spirit shew in the church, which is his body, and in every particular member thereof.
基督降临的目的是为了摧毁魔鬼的工作，无论是为了我们还是在我们身上；复活的目的是为了向我们保证他的胜利；因此，1、使我们的灵魂从罪中复活；2、使我们的灵魂摆脱罪的负罪感所伴随的陷阱和痛苦；3、使我们的灵魂在太阳从浓云中更加辉煌地升起时更加舒适；4、使我们从特定的错误和失误中更加坚强地站起来；5、使我们从这个生命中所有困扰和黑暗的境况中解脱出来；6、最终使我们的身体从尘土中复活。因为圣灵在使我们的头，基督，从死亡的痛苦和最低层次的卑贱中复活所展示的力量，与基督的死所获得的同样的力量，现在因那个牺牲而使上帝满意，将在教会中展示出来，教会是他的身体，也会在其中的每一个成员身上展示出来。

And this power is conveyed by faith, whereby, after union with Christ in both his estates of humiliation and exaltation, we see ourselves not only 'dead with Christ, but risen and sitting together with him in heavenly places,' Eph. 2:6. Now we, apprehending ourselves to be dead and risen, and thereupon victorious over all our enemies in our head, and apprehending that his scope in all this is to conform us to himself, we are by this faith changed into his likeness, 2 Cor. 3:18, and so become conquerors over all our spiritual enemies, as he is, by that power which we derive from him who is the storehouse of all spiritual strength for all his. Christ at length will have his end in us, and faith resteth assured of it, and this assurance is very operative, stirring us up to join with Christ in his ends.
这种力量通过信仰传达出来，通过信仰，我们在基督的谦卑和尊崇两个状态中与他合一后，不仅看到自己与基督一同“在天上的地方一同复活并坐在他的右边”，弗 2:6。现在，我们认识到自己已经死亡并复活，并且因此在我们的头上战胜了所有的敌人，并且认识到他在这一切中的目的是使我们与他相一致，我们通过这种信仰变得像他一样，哥林多后书 3:18，因此成为所有属灵敌人的征服者，就像他一样，通过我们从他那里获得的力量，他是所有属灵力量的仓库。基督最终会在我们身上实现他的目标，信仰确信这一点，这种确信非常有效，激励我们与基督一同追求他的目标。

And so for the church in general, by Christ it will have its victory: Christ is 'that little stone cut out of the mountain without hands, that breaketh in pieces that goodly image,' Dan. 2:35, that is, all opposite government, until it become 'a great mountain, and filleth the whole earth.' So that the stone that was cut out of the mountain, becomes a mountain itself at length. Who art thou, then, O mountain, that thinkest to stand up against this mountain? All shall lie flat and level before it: he will bring down all mountainous, high, exalted thoughts, and lay the pride of all flesh low. When chaff strives against the wind, stubble against the fire, when the heel kicks against the pricks, when the potsherd strives with the potter, when man strives against God, it is easy to know on which side the victory will go. The winds may toss the ship wherein Christ is, but not overturn it. The waves may dash against the rock, but they do but break themselves against it.
所以对于整个教会来说，基督将获得胜利：基督是“那块没有人手凿出来的小石头，打碎了那庄严的形象”，但以理书 2:35，也就是说，打破了所有相反的统治，直到它变成“一座大山，充满整个地球”。所以，从山中凿出来的石头最终成为一座山。那么，你是谁，山啊，你以为自己能对抗这座山？一切都将平坦地躺在它面前：他将打倒所有高大的、高傲的思想，将所有血肉之躯的骄傲摧毁。当糠秕与风争斗，禾秆与火争斗，脚跟踢向刺，瓦片与陶工争斗，人与上帝争斗时，很容易知道胜利将属于哪一方。风可以摇晃装载基督的船只，但不能翻倒它。波浪可以冲击岩石，但只会自己破碎。

Object. If this be so, why is it thus with the church of God, and with many a gracious Christian? the victory seemeth to go with the enemy.
如果是这样的话，为什么上帝的教会和许多有恩典的基督徒会如此呢？胜利似乎与敌人同在。

Ans. For answer, remember, 1, God's children usually in their troubles overcome by suffering; here lambs overcome lions, and doves eagles, by suffering, that herein they may be conformable to Christ, who conquered most when he suffered most; together with Christ's kingdom of patience there was a kingdom of power.
答案：记住，1，上帝的子民通常在困境中通过苦难而得胜；在这里，羔羊战胜了狮子，鸽子战胜了老鹰，通过苦难，以便与基督一样，当他遭受最多的苦难时，他征服了最多；与基督的忍耐之国一起，还有一个权力之国。

2. This victory is by degrees, and therefore they are too hasty-spirited that would conquer so soon as they strike the first stroke, and be at the end of their race at the first setting forth; the Israelites were sure of their victory in their voyage (f) to Canaan, yet they must fight it out. God would not have us presently forget what cruel enemies Christ hath overcome for us; 'Destroy them not, lest the people forget it, saith the Psalmist, Ps. 59:11. That so by the experience of that annoyance we have by them, we might be kept in fear to come under the power of them.
这个胜利是逐渐取得的，因此那些希望一击即胜、在起跑线上就结束比赛的人是过于急躁的；以色列人在前往迦南的航程中确信自己会获得胜利，但他们必须争取到底。上帝不希望我们立即忘记基督为我们战胜的残酷敌人；诗篇作者说：“不要灭绝他们，免得我的民忘记。”（诗篇 59:11）通过我们对他们的困扰的经历，我们可以保持对陷入他们的权力之下的恐惧。

3. That God often worketh by contraries: when he means to give victory, he will suffer us to be foiled at first; when he means to comfort, he will terrify first; when he means to justify, he will condemn us first; whom he means to make glorious, he will abase first. A Christian conquers, even when he is conquered; when he is conquered by some sins, he gets victory over others more dangerous, as spiritual pride, security, &c.
3. 上帝常常通过相反的方式行事：当他打算赐予胜利时，他会让我们首先受挫；当他打算安慰时，他会先使我们恐惧；当他打算使我们称义时，他会先定我们的罪；当他打算使我们荣耀时，他会先使我们卑微。一个基督徒即使被征服，也能取得胜利；当他被某些罪所征服时，他会战胜更危险的其他罪，如属灵的骄傲、安逸等。

4. That Christ's work, both in the church and in the hearts of Christians, often goeth backward, that it may go the better forward. As seed rots in the ground in the winter time, but after comes better up, and the harder the winter the more flourishing the spring, so we learn to stand by falls, and get strength by weakness discovered—virtutis custos infirmitas—we take deeper root by shaking; and, as torches flame brighter by moving, thus it pleaseth Christ, out of his freedom, in this manner to maintain his government in us. Let us herein labour to exercise our faith, that it may answer Christ's manner of carriage towards us; when we are foiled, let us believe we shall overcome; when we are fallen, let us believe we shall rise again. Jacob, after he had a 'blow upon which he halted, yet would not give over wrestling,' Gen. 32:24, till he had gotten the blessing; so let us never give over, but in our thoughts knit the beginning, progress, and end together, and then we shall see ourselves in heaven out of the reach of all enemies. Let us assure ourselves that God's grace, even in this imperfect estate, is stronger than man's free will in the state of first perfection, being* founded now in Christ, who, as he is the author, so will be 'the finisher, of our faith,' Heb. 12:2; we are under a more gracious covenant.
基督的工作，无论是在教会中还是在基督徒的心中，常常会倒退，以便更好地前进。就像种子在冬天腐烂在地里，但之后会更好地生长，而冬天越严寒，春天就越繁荣一样，我们学会在跌倒中站立，通过揭示的软弱获得力量——virtutis custos infirmitas——我们通过震动扎根更深；而且，火炬在移动时燃烧得更亮，因此基督乐意以这种方式在我们身上维持他的统治。让我们努力锻炼我们的信仰，使其能够回应基督对我们的行为方式；当我们失败时，让我们相信我们将会战胜；当我们跌倒时，让我们相信我们将会再次站起来。雅各在受了一击后蹒跚地行走，但他不肯放弃摔跤，直到得到祝福，创世记 32:24，因此让我们永不放弃，而是在思想中将开始、进展和结束联系在一起，那么我们将看到自己在天堂，超出一切敌人的触及范围。 让我们确信，即使在这个不完美的状态下，上帝的恩典也比人的自由意志更强大，因为它现在建立在基督身上，他既是信仰的创始者，也将是信仰的完成者（来 12:2）。我们处在一个更加恩典的约束下。

That† which some say of faith rooted, fides radicata, that it continueth, but weak faith may come to nothing, seemeth to be crossed by this Scripture; for, as the strongest faith may be shaken, so the weakest where truth is, is so far rooted, that it will prevail. Weakness with watchfulness will stand out, when strength with too much confidence faileth. Weakness, with acknowledging of it, is the fittest seat and subject for God to perfect his strength in; for consciousness of our infirmities driveth us out of ourselves to him in whom our strength lieth.
有人说，信仰根深蒂固，即使是薄弱的信仰也可能会消失，但这似乎与圣经相矛盾；因为最坚定的信仰可能会动摇，而在真理存在的地方，最薄弱的信仰也会根深蒂固，以至于会战胜一切。当力量过于自信时，薄弱但警觉的信仰会坚持下去。承认自己的薄弱是上帝完善他的力量的最合适的场所和对象；因为意识到我们的软弱会驱使我们离开自己，投向我们的力量所在的上帝。

Hereupon it followeth that weakness may stand with the assurance of salvation; the disciples, notwithstanding all their weaknesses, are bidden to rejoice, Luke 10:20, that their names are written in heaven. Failings, with conflict, in sanctification should not weaken the peace of our justification, and assurance of salvation. It mattereth not so much what ill is in us, as what good; not what corruptions, but how we stand affected to them; not what our particular failings be, so much as what is the thread and tenor of our lives; for Christ's mislike of that which is amiss in us, redounds not to the hatred of our persons,‡ but to the victorious subduing of all our infirmities.
因此，弱点可能与得救的确信共存；尽管门徒们有各种弱点，但他们被告知要欢喜，因为他们的名字被写在天上（路加福音 10:20）。在成圣的过程中，失败和冲突不应削弱我们称义的平安和得救的确信。重要的不是我们内心的恶，而是我们内心的善；不是我们的腐败，而是我们对腐败的态度；不是我们个别的失败，而是我们生活的主线和走向；因为基督对我们的过失不是出于对我们人的憎恶，而是为了战胜我们所有的软弱。

Some have, after conflict, wondered at the goodness of God, that so little and shaking faith should have upheld them in so great combats, when Satan had almost catched them. And, indeed, it is to be wondered how much a little grace will prevail with God for acceptance, and over our enemies for victory, if the heart be upright. Such is the goodness of our sweet Saviour, that he delighteth still to shew his strength in our weakness.
有些人在冲突之后，对上帝的善良感到惊讶，因为如此微小而动摇的信仰竟然能在如此激烈的战斗中支撑他们，当撒旦几乎要捉住他们时。实际上，令人惊奇的是，即使只有一点点恩典，如果心灵是正直的，它也能在上帝那里获得接纳，在我们的敌人面前获得胜利。我们甜蜜的救主是如此善良，他喜欢在我们的软弱中展示他的力量。

Use 1. First, therefore, for the great consolation of poor and weak Christians, let them know, that a spark from heaven, though kindled under greenwood that sobs (g) and smokes, yet it will consume all at last. Love once kindled is strong as death, much water cannot quench it, and therefore it is called a vehement flame, or flame of God, Cant. 8:6, kindled in the heart by the Holy Ghost; that little that is in us is fed with an everlasting spring. As the fire that came down from heaven in Elias his time, 1 Kings 18:38, licked up all the water, to shew that it came from God, so will this fire spend all our corruption; no affliction without, or corruption within, shall quench it. In the morning we see oft clouds gather about the sun, as if they would hide it, but the sun wasteth them by little and little, till it come to its full strength. At the first, fears and doubts hinder the breaking out of this fire, until at length it gets above them all, and Christ prevails; and then he backs his own graces in us. Grace conquers us first, and we by it conquer all things else; whether it be corruptions within us, or temptations without us.
首先，为了安慰贫穷和软弱的基督徒，让他们知道，一颗来自天堂的火花，即使在哭泣和冒烟的绿林中点燃，最终也会将一切烧尽。一旦点燃的爱情就像死亡一样强大，大水也无法扑灭它，因此它被称为热烈的火焰或上帝的火焰，歌罗西书 8:6，由圣灵在心中点燃；我们内心的一点点被永恒的泉水滋养。正如以利亚时代从天而降的火焰在 1 列王记 18:38 中吞噬了所有的水，以显示它来自上帝，这火焰也将消耗我们所有的腐败；没有外在的苦难或内在的腐败能扑灭它。早晨我们经常看到云团聚集在太阳周围，仿佛要隐藏它，但太阳逐渐消耗它们，直到它达到全盛时期。起初，恐惧和疑虑阻碍了这火焰的爆发，直到最后它超越了一切，基督得胜；然后他在我们身上支持他自己的恩典。恩典首先征服我们，我们通过它征服其他一切；无论是我们内心的腐败还是我们外面的诱惑。

The church of Christ, begotten by the word of truth, hath the doctrine of the apostles for her crown, and tramples the moon, that is, the world, and all worldly things, 'under her feet,' Rev. 12:1; 'every one that is born of God overcometh the world,' 1 John 5:4. Faith, whereby especially Christ rules, sets the soul so high, that it overlooks all other things as far below, as having represented to it, by the Spirit of Christ, riches, honour, beauty, pleasures of a higher nature.
基督的教会，由真理的话语所生，以使徒的教义为冠冕，践踏月亮，即世界和一切世俗之物，“脚下踏着”，启示录 12:1；“凡从神而生的，就胜过世界”，约翰一书 5:4。信仰，尤其是基督的统治，使灵魂高高在上，俯视其他一切事物，因为基督的灵感，它看到了更高层次的财富、荣耀、美丽和快乐。

Now that we may not come short of the comfort intended, there are two things especially to be taken notice of by us: 1. Whether there be such a judgment or government set up in us, to which this promise of victory is made. 2. Some rules or directions how we are to carry ourselves, that the judgment of Christ in us may indeed be victorious.
现在，为了不缺乏预期的安慰，我们特别需要注意两件事情：1. 我们是否在内心建立了这样的判断或管理，以便能够获得胜利的承诺。2. 一些规则或指导，告诉我们应该如何行事，使基督在我们内心的判断确实能够获得胜利。

The evidences whereby we may come to know that Christ's judgment in us is such as will be victorious, are, 1, If we be able from experience to justify all Christ's ways, let flesh and blood say what it can to the contrary, and can willingly subscribe to that course which God hath taken in Christ, to bring us to heaven, and still approve a further measure of grace than we have attained unto, and project and forecast for it. No other men can justify their courses, when their conscience is awaked. 2. When reasons to religion be the strongest reasons with us, and prevail more than reasons fetched from worldly policy. 3. When we are so true to our ends and fast to our rule, as no hopes or fears can sway us another way, but still we are looking what agrees or differs from our rule. 4. When we 'can do nothing against the truth, but for the truth,' 2 Cor. 13:8, as being dearer to us than our lives; truth hath not this sovereignty in the heart of any carnal man. 5. When if we had liberty to choose under whose government we would live, yet out of a delight in the inner man to Christ's government we would make choice of him only to rule us before any other, for this argues, that we are like-minded to Christ, a free and a voluntary people, and not compelled unto Christ's service, otherwise than by the sweet constraint of love. When we are so far in liking with the government of Christ's Spirit, that we are willing to resign up ourselves to him in all things, for then his kingdom is come unto us, when our wills are brought to his will. It is the bent of our wills that maketh us good or ill.
我们可以知道基督在我们身上的审判是胜利的证据是：1. 如果我们能够通过经验证明基督的一切方式都是合理的，无论肉体和血液如何反驳，我们都能够愿意接受上帝在基督里采取的方式，将我们带到天堂，并且仍然赞同比我们所达到的更高的恩典，并为此进行计划和预测。当他们的良心觉醒时，其他人无法为自己的行为辩护。2. 当宗教的理由成为我们最强有力的理由，并且比从世俗政策中得出的理由更具说服力时。3. 当我们对自己的目标忠诚，并且坚守我们的原则，没有希望或恐惧能够使我们改变方向，而是我们一直在寻找与我们的原则相符或相异的事物。4. 当我们“不能违背真理，只能为真理而行”，哥林多后书 13:8，因为真理对我们来说比生命更宝贵；任何肉体的人心中都没有这种真理的统治权。5. 当我们有自由选择生活在哪个政府下的权利时，但出于对基督内在统治的喜悦，我们只会选择他来统治我们，而不是其他人，因为这表明我们与基督志同道合，是一个自由和自愿的民族，并非被迫侍奉基督，而是被爱的甜蜜约束所驱使。当我们对基督的圣灵统治如此喜爱，以至于愿意在一切事情上将自己交托给他时，他的国度就来到了我们这里，当我们的意愿顺从他的意愿时。我们的意愿决定了我们是善良还是邪恶。

6. A well ordered uniform life, not by fits or starts, shews a well ordered heart a in a clock; when the hammer strikes well, and the hand of the dial points well, it is a sign that the wheels are right set. 7. When Christ's will cometh in competition with any earthly loss or gain, yet if then, in that particular case, the heart will stoop to Christ, it is a true sign; for the truest trial of the power of grace is in such particular cases which touch us nearest, for there our corruption maketh the greatest head. When Christ came near home to the young man, Matt. 10:22, in the gospel, he lost a disciple of him. 8. When we can practise duties pleasing to Christ, though contrary to flesh, and the course of the world, and when we can overcome ourselves in that evil to which our nature is prone, and standeth so much inclined unto, and which agreeth to the sway of the times, and which others lie enthralled under, as desire of revenge, hatred of enemies, private ends, &c., then it appears that grace is in us above nature, heaven above earth, and will have the victory.
6. 一个有秩序的统一生活，不是断断续续的，显示出一个有秩序的心灵，就像钟表一样；当锤子敲击得好，钟表的指针指向得好，这是轮子正确设置的标志。 7. 当基督的意愿与任何世俗的损失或收益相竞争时，然而如果在那个特定情况下，心灵会屈服于基督，这是一个真正的标志；因为对恩典的力量最真实的试验是在那些最接近我们的特定情况中，因为在那里，我们的腐败会发展得最严重。当基督接近那个年轻人时，他失去了一个门徒，马太福音 10:22。 8. 当我们能够实践对基督悦人的职责，尽管与肉体和世界的行为相反，当我们能够克服自己在我们的本性易于倾向的那种邪恶中，并且这种邪恶符合时代的潮流，并且其他人都被奴役其中，如复仇的欲望，对敌人的仇恨，私人目的等等，那么就可以看出恩典在我们之上，天堂在地上，并且将获得胜利。

For the further clearing of this and helping of us in our trial, we must know there be three degrees of victory. 1. When we resist though we be foiled. 2. When grace gets the better though with conflict. 3. When all corruption is perfectly subdued. Now we have strength but only to resist, yet we may know Christ's government in us will be victorious, because what is said of the devil is said of all our spiritual enemies, 'If we resist, they shall in time fly from us,' James 4:7; because 'stronger is he that is in us,' that taketh part with his own grace, 'than he that is in the world,' 1 John 4:4. And if we may hope for victory upon bare resistance, what may we not hope for when the Spirit hath gotten the upper hand?
为了进一步澄清这一点并帮助我们在试验中，我们必须知道有三个层次的胜利。1. 即使我们被击败，我们仍然抵抗。2. 即使有冲突，恩典仍然占上风。3. 当所有的腐败完全被征服。现在我们只有力量来抵抗，但我们可以知道基督在我们内心的统治将获得胜利，因为关于魔鬼的话也适用于我们所有的属灵敌人，“你们要抵挡魔鬼，魔鬼就必离开你们逃跑”，雅各书 4:7；因为“那在我们里面的，比那在世界里的更大”，约翰一书 4:4。如果我们可以在仅仅抵抗的情况下希望获得胜利，那么当圣灵占了上风时，我们又能期望什么呢？

CHAPTER XXIII.
第二十三章

Means to make Grace victorious.
使格雷斯获得胜利的方法。

For the second, that is, directions.
第二个是指方向。

We must know, though Christ hath undertaken this victory, yet he accomplisheth it by training us up to fight his battles; he overcometh in us, by making us 'wise to salvation,' 2 Tim. 3:15; and in what degree we believe Christ will conquer, in that degree we will endeavour by his grace that we may conquer; for faith is an obedient and a wise grace. Christ maketh us wise to ponder and weigh things, and thereupon to rank and order them so as we may make the fitter choice of what is best. Some rules to help us in judging are these:
我们必须知道，虽然基督已经承担了这场胜利，但他通过训练我们来参与他的战斗来实现这一胜利；他通过使我们“明智以得救”（提摩太后书 3:15）来战胜我们；我们相信基督将如何战胜，我们就会努力通过他的恩典来战胜；因为信心是一种顺从而明智的恩典。基督使我们明智地思考和权衡事物，从而更好地选择最好的。一些帮助我们判断的规则是：

(1.) To judge of things as they help or hinder the main; (2.) as they further or hinder our reckoning; (3.) as they make us more or less spiritual, and so bring us nearer to the fountain of goodness, God himself; (4.) as they bring us peace or sorrow at the last; (5.) as they commend us more or less to God, and wherein we shall approve ourselves to him most; (6.) likewise to judge of things now, as we shall do hereafter when the soul shall be best able to judge, as when we are under any public calamity, or at the hour of death, when the soul gathereth itself from all other things to itself. (7.) Look back to former experience, see what is most agreeable unto it, what was best in our worst times. If grace is or was best then, it is best now. And (8.) labour to judge of things as he doth who must judge us, and as holy men judge, who are led by the* Spirit; more particularly, (9.) what those judge, that have no interest in any benefit that may come by the thing which is in question: for outward things blind the eyes even of the wise; we see papists are most corrupt in those things where their honour, ease, or profit is engaged; but in the doctrine of the Trinity, which doth not touch upon these things, they are sound. But it is not sufficient that judgment be right, but likewise ready and strong.
(1.) 根据它们对主要事物的帮助或阻碍来判断；(2.) 根据它们对我们的计算的促进或阻碍来判断；(3.) 根据它们使我们更加灵性，从而使我们更接近善良的源泉，上帝自己；(4.) 根据它们在最后给我们带来的平安或悲伤来判断；(5.) 根据它们在多大程度上使我们得到上帝的称赞，并在哪些方面我们最能得到他的认可；(6.) 同样地，要在现在判断事物，就像我们在灵魂在公共灾难下或临终时最能判断时那样，当灵魂从其他事物中聚集到自己身上时。(7.) 回顾以往的经验，看看最符合它的是什么，在我们最糟糕的时候什么是最好的。如果恩典在那时是最好的，那么现在也是最好的。并且(8.) 努力像那些必须审判我们的人一样来判断事物，像那些被圣灵引导的圣人一样来判断，更具体地说，(9.那些对所讨论的事情可能带来的任何利益都没有兴趣的法官是怎么想的：因为外在的事物甚至会使聪明人的眼睛变瞎；我们看到天主教徒在那些涉及他们的荣誉、舒适或利益的事情上最腐败；但在三位一体的教义上，这些事情并没有触及，他们是正确的。但仅仅正确的判断是不够的，还需要迅速和坚定。

1. Where Christ establisheth his government, he inspireth care to keep the judgment clear and fresh, for whilst the judgment standeth straight and firm, the whole frame of the soul continueth strong and impregnable. True judgment in us advanceth Christ, and Christ will advance it. All sin is either from false principles, or ignorance, or mindlessness, or unbelief of true. By inconsideration and weakness of assent, Eve lost her hold at first, Gen. 3:6. It is good, therefore, to store up true principles in our hearts, and to refresh them often, that in virtue of them our affections and actions may be more vigorous. When judgment is fortified, evil finds no entrance, but good things have a side within us, to entertain them. Whilst true convincing light continueth, we will not do the least ill of sin for the greatest ill of punishment. 'In vain is the net spread in the eyes of that which hath wings,' Prov. 1:17. Whilst the soul is kept aloft, there is little danger of snares below; we lose our high estimation of things before we can be drawn to any sin.
基督建立他的统治之处，他激发了保持清晰和新鲜判断的关注，因为当判断保持直正和坚定时，灵魂的整个结构就会保持强大和坚不可摧。在我们内心中有真正的判断力会提升基督，并且基督会提升它。所有的罪要么来自错误的原则，要么来自无知，要么来自心神不宁，要么来自对真理的不信。由于考虑不周和同意的软弱，夏娃在一开始就失去了她的立足点（创世记 3:6）。因此，将真正的原则储存在我们的心中，并经常提醒自己，以便我们的情感和行动更加有力。当判断力得到加强时，邪恶无法进入，而善良的事物则在我们内心中有一个接纳它们的地方。只要真正的明亮的光继续存在，我们就不会因为最大的惩罚而犯最小的罪过（箴言 1:17）。只要灵魂保持高高在上，陷阱的危险就很小；在我们被引诱犯罪之前，我们会失去对事物的高度评价。

And because knowledge and affection mutually help one another, it is good to keep up our affections of love and delight, by all sweet inducements and divine encouragements; for what the heart liketh best, the mind studieth most. Those that can bring their hearts to delight in Christ know most of his ways. Wisdom loveth him* that loves her. Love is the best entertainer of truth; and when it is not 'entertained in the love of it,' 2 Thess. 2:10, being so lovely as it is, it leaveth the heart, and will stay no longer. It hath been a prevailing way to begin by withdrawing the love to corrupt the judgment; because as we love, so we use to judge; and therefore it is hard to be affectionate and wise in earthly things; but in heavenly things, where there hath been a right information of the judgment before, the more our affections grow, the better and clearer our judgments will be, because our affections, though strong, can never rise high enough to the excellency of the things. We see in the martyrs, when the sweet doctrine of Christ had once gotten their hearts, it could not be gotten out again by all the torments the wit of cruelty could devise. If Christ hath once possessed the affections, there is no dispossessing of him again. A fire in the heart overcometh all fires without.
因为知识和情感相互帮助，所以通过所有甜蜜的诱因和神圣的鼓励来保持我们对爱和喜悦的情感是好的；因为心灵最喜欢的东西，思想会最用心地研究。那些能使他们的心喜悦基督的人最了解他的道路。智慧爱他爱她的人。爱是真理最好的招待者；当它没有“在爱中接纳”时，它离开了心灵，再也不会停留。一种普遍的方法是通过撤回爱来腐化判断；因为我们爱什么，我们就会如何判断；所以在尘世的事物中，要既有感情又有智慧是困难的；但在天上的事物中，在正确的判断之前，我们的感情越发展，我们的判断就会越好、越清晰，因为我们的感情虽然强烈，但永远无法达到事物的卓越性。我们看到在殉道者身上，当基督甜美的教义一旦占据了他们的心灵，再也无法通过残酷的折磨将其赶出。 如果基督曾经占据了人的情感，就无法再将他驱逐出去。内心的火焰能够战胜一切外在的火焰。

3. Wisdom likewise teacheth us wherein our weakness lieth, and our enemy's strength, whereby a jealous fear is stirred up in us, whereby we are preserved; for out of this godly jealousy we keep those provocations which are active and working, from that which is passive and catching in us, as we keep fire from powder. They that will hinder the generation of noisome creatures will hinder the conception first, by keeping male and female asunder. This jealousy will be much furthered by observing strictly what hath helped or hindered a gracious temper in us; and it will make us take heed that we consult not with flesh and blood in ourselves or others. How else can we think that Christ will lead us out to victory, when we take counsel of his and our enemies?
智慧也教导我们我们的弱点在哪里，敌人的力量在哪里，从而在我们心中激起嫉妒的恐惧，从而保护我们；因为出于这种虔诚的嫉妒，我们将那些激发和运作的挑衅与我们内在的被动和易受影响的东西分开，就像我们将火与火药分开一样。那些想要阻止有害生物繁殖的人，首先会通过将雄性和雌性分开来阻止受孕。通过严格观察在我们身上帮助或阻碍了一种恩慈的气质的事物，这种嫉妒将得到很大的推动；它将使我们小心谨慎，不要在自己或他人身上与血肉之躯商议。否则，我们怎么能想到基督会带领我们走向胜利，当我们向他和我们的敌人寻求建议时？

4. Christ maketh us likewise careful to attend all means whereby fresh thoughts and affections may be stirred up and preserved in us. Christ so honoureth the use of means, and the care he putteth into us, that he ascribeth both preservation and victory unto our care of keeping ourselves. 'He that is begotten of God keepeth himself,' 1 John 5:18, but not by himself, but by the Lord, in dependence on him on the use of means. We are no longer safe than wise to present ourselves to all good advantages of acquaintance, &c. By going out of God's walks we go out of his government, and so lose our frame, and find ourselves overspread quickly with a contrary disposition. When we draw near to Christ, James 4:8, in his ordinances, he draws near unto us.
基督也使我们同样关心参与一切能够激发和保持新思想和情感的手段。基督如此尊重手段的使用，并且他对我们的关心，以至于他将保持和胜利都归功于我们自己的保守。约翰一书 5:18 说：“从神生的，就保护自己。”但不是靠自己，而是依赖主，依赖手段的使用。只有当我们明智地向所有良好的机会展示自己时，我们才是安全的。当我们离开上帝的道路时，我们就离开了他的管治，因此失去了我们的状态，并迅速发现自己被相反的倾向所覆盖。当我们亲近基督时，雅各书 4:8，在他的圣礼中，他也亲近我们。

5. Keep grace in exercise. It is not sleepy habits, but grace in exercise, that preserveth us. Whilst the soul is in some civil or sacred employment, corruptions within us are much suppressed, and Satan's passages stopped, and the Spirit hath a way open to enlarge itself in us, and likewise the guard of angels then most nearly attends us; which course often prevails more against our spiritual enemies than direct opposition. It stands upon Christ's honour to maintain those that are in his work.
保持运动中的优雅。保持我们的不是困倦的习惯，而是在运动中保持优雅。当灵魂从事某种公民或神圣的工作时，我们内心的腐败会被压制得更多，撒旦的通道被堵塞，圣灵在我们内心扩大自己的道路也打开了，同时，天使的保护也最接近我们；这种方式常常比直接对抗我们的属灵敌人更有效。维护那些从事他工作的人是基督的荣耀所在。

6. Sixthly, in all directions we must look up to Christ the quickening Spirit, and resolve in his strength. Though we are exhorted to 'cleave to the Lord with full purpose of heart,' Acts 11:23, yet we must pray with David, 'Lord, for ever keep it in the thoughts of our hearts, and prepare our hearts unto thee,' 1 Chron. 29:13. Our hearts are of themselves very loose and unsettled, 'Lord, unite our hearts unto thee to fear thy name,' Ps. 86:11, or else, without him, our best purposes will fall to the ground. It is a pleasing request, out of love to God, to beg such a frame of soul from him, wherein he may take delight; and therefore in the use of all the means we must send up our desires and complaints to heaven to him for strength and help, and then we may be sure that 'he will bring forth judgment unto victory.'
第六，无论何时何地，我们都必须仰望基督这位赐生命的灵，并以他的力量决心。虽然我们被劝告要“全心依附主”，使徒行传 11:23，但我们必须像大卫一样祈求：“主啊，永远让我们心中思念这个，并预备我们的心归向你”，历代志上 29:13。我们的心本身是非常松散和不稳定的，“主啊，使我们的心归向你，好叫我们敬畏你的名”，诗篇 86:11，否则，没有他，我们最好的决心将会落空。这是一个令人愉悦的请求，出于对上帝的爱，向他祈求这样一种灵魂的状态，使他可以喜悦；因此，在使用所有的方法时，我们必须向天上的他发送我们的愿望和抱怨，寻求力量和帮助，然后我们可以确信“他必使公义得胜”。

7. Lastly, it furthers the state of the soul, to know what frame it should be in, that so we may order our souls accordingly. We should always be fit for communion with God, and be heavenly-minded in earthly business, and be willing to be taken off from them, to redeem time for better things. We should be ready at all times to depart hence, and to live in such a condition as we would be content to die in. We should have hearts prepared for every good duty, open to all good occasions, and shut to all temptations, keeping our watch, and being always ready armed. So far as we come short of these things, so far we have just cause to be humbled, and yet press forward, that we may gain more upon ourselves, and make these things more familiar and lovely unto us; and when we find our souls any ways falling downwards, it is best to raise them up presently by some waking meditations, as of the presence of God, of the strict reckoning we are to make, of the infinite love of God in Christ, and the fruits of it, of the excellency of a Christian's calling, of the short and uncertain time of this life; how little good all those things that steal away our hearts will do us ere long, and how it shall be for ever with us thereafter, as we spend this little time well or ill, &c. The more we give way for such considerations to sink into our hearts, the more we shall rise nearer to that state of soul which we shall enjoy in heaven. When we grow regardless of keeping our souls, then God recovers our taste of good things again by sharp crosses. Thus David, Solomon, Samson, &c., were recovered. It is much easier kept than recovered.
最后，了解灵魂应该处于什么状态，可以进一步促进灵魂的发展，这样我们就可以相应地管理我们的灵魂。我们应该时刻准备与上帝交流，在世俗事务中保持天国的心态，并愿意放下这些事务，为更好的事物赎回时间。我们应该随时准备离开这里，并以这样的状态生活，以便在其中去世也能满足。我们应该为每一项善行做好准备，对所有善良的机会敞开心扉，对所有诱惑关闭心扉，保持警惕，时刻准备好武装。 就我们在这些事情上的不足而言，我们有充分的理由感到谦卑，但我们仍要继续努力，以便更好地掌控自己，并使这些事情对我们来说更加熟悉和可爱；当我们发现自己的灵魂有任何下降的迹象时，最好立即通过一些清醒的冥想来提升它们，比如关于上帝的存在，我们需要进行严格的计算，上帝在基督里的无限爱以及其果实，基督徒的呼召的卓越性，这个生命的短暂和不确定的时间；那些偷走我们心灵的所有事物很快就会对我们毫无益处，以及我们在此之后将如何度过永远的时光，无论我们在这短暂的时间里过得好还是不好等等。我们越是让这些考虑深入我们的内心，我们就越能接近我们在天堂中将享受的灵魂状态。当我们不再关心保护我们的灵魂时，上帝通过严厉的考验再次恢复我们对美好事物的品味。大卫、所罗门、参孙等人都得到了恢复。保持比恢复要容易得多。

Object. But, notwithstanding my striving, I seem to stand at a stay.
物体。但是，尽管我努力，我似乎停滞不前。

Ans. 1. Grace, as the seed in the parable, grows, we know not how, yet at length, when God seeth fittest, we shall see that all our endeavour hath not been in vain. The tree falleth upon the last stroke, yet all the former strokes help it forward.
恩典，如寓言中的种子，生长，我们不知道如何，然而最终，当上帝认为合适时，我们将看到我们的努力并不是徒劳的。树在最后一击时倒下，然而之前的所有击打都帮助它前进。

Ans. 2. Sometimes victory is suspended because some Achan is not found out, Judges 20:26, or because we are not humble enough, as Israel had the worst against the Benjamites till they fasted and prayed; or because we betray our helps, and stand not upon our guard, and yield not presently to the motions of the Spirit, which mindeth us always of the best things, if we would regard it. Our own consciences will tell us, if we give them leave to speak, that some sinful favouring of ourselves is the cause. The way in this case to prevail is, 1, To get the victory over the pride of our own nature, by taking shame to ourselves, in humble confession to God; and then, 2, To overcome the unbelief of our hearts, by yielding to the promise of pardon; and then, 3, In confidence of Christ's assistance, to set ourselves against those sins which have prevailed over us; and then prevailing over ourselves, we shall easily prevail over all our enemies, and conquer all conditions we shall be brought into.
答案 2.有时胜利被搁置是因为某个阿干没有被发现，士师记 20:26，或者因为我们不够谦卑，就像以色列人对着便雅悯人遭受最严重的打击，直到他们禁食祷告；或者因为我们背叛了我们的帮助者，没有保持警惕，没有立即顺从圣灵的引导，而圣灵总是提醒我们应该关注的最好的事情。如果我们愿意留心，我们自己的良心会告诉我们，一些对自己的偏袒是原因。在这种情况下取得胜利的方法是，首先，通过谦卑地向上帝忏悔，使我们能够战胜我们自己本性的骄傲；然后，通过接受宽恕的应许来克服我们心中的不信；然后，在对基督的帮助的信心中，对那些战胜我们的罪恶进行抵抗；然后，战胜自己，我们将轻松战胜所有的敌人，并征服我们所面临的一切境况。

CHAPTER XXIV.
第二十四章。

All should side with Christ.
所有人都应该站在基督一边。

Use 2. If Christ will have the victory, then it is the best way for nations and states to 'kiss the Son,' Ps. 2:12, and to embrace Christ and his religion, to side with Christ, and to own his cause in the world. His side will prove the stronger side at last. Happy are we if Christ honour us so much as to use our help 'to fight his battle against the mighty,' Judges 5:23. True religion in a state is as the main pillar of a house, and staff of a tent that upholds all. 2. So for families, let Christ be the chief governor of the family; and 3, Let every one be as a house of Christ, to dwell familiarly in, and to rule. Where Christ is, all happiness must follow. If Christ goeth, all will go. Where Christ's government in his ordinances and his Spirit is, there all subordinate government will prosper. Religion inspireth life and grace into all other things; all other virtues, without it they are but as a fair picture without a head. Where Christ's laws are written in the heart, there all other good laws are best obeyed. None despise man's law but those that despise Christ's first. Nemo humanam authoritatem contemnit, nisi qui divinam prius contempsit. Of all persons, a man guided by Christ is the best; and of all creatures in the world, a man guided by will and affection, next the devil, is the worst. The happiness of weaker things stands in being ruled by stronger. It is best for a blind man to be guided by him that hath sight, it is best for sheep, and such like shiftless creatures, to be guided by man, and it is happiest for man to be guided by Christ, because his government is so victorious that it frees us from the fear and danger of our greatest enemies, and tends to bring us to the greatest happiness that our nature is capable of. This should make us to joy when Christ reigneth in us. When 'Solomon was crowned, the people shouted,' so that the earth rang,' 1 Kings 1:39, 40. Much more should we rejoice in Christ our king.
使用 2. 如果基督将获得胜利，那么对于国家和政权来说，最好的方式是“亲吻子”，诗篇 2:12，并拥抱基督和他的宗教，站在基督一边，并在世界上支持他，并承认他的事业。他的一方最终将证明是更强大的一方。如果基督荣耀我们，使用我们的帮助“与强大者一起为他的战斗而战”，士师记 5:23，那我们是多么幸福。在一个国家中，真正的宗教就像是房屋的主要支柱和帐篷的支撑杆，支撑着一切。2.对于家庭来说，让基督成为家庭的首席管理者；3.让每个人都像基督的家一样，熟悉地居住和统治。基督在哪里，幸福就会随之而来。如果基督离开，一切都会离去。在基督的教规和他的圣灵的统治下，所有其他次要的统治都会繁荣。宗教将生命和恩典注入其他一切事物；所有其他美德，如果没有它，就像一幅没有头的漂亮画像。在心中写上基督的律法，所有其他良好的法律都会最好地遵守。只有那些蔑视基督的人才会蔑视人的法律。 在所有人中，一个受基督引导的人是最好的；在世界上的所有生物中，一个受意志和感情引导的人，仅次于魔鬼，是最糟糕的。较弱的事物的幸福在于被更强大的事物统治。对于一个盲人来说，最好的是由有视力的人引导；对于羊和其他无能为力的生物来说，最好的是由人引导；对于人来说，最幸福的是由基督引导，因为他的统治是如此胜利，以至于使我们摆脱了最大敌人的恐惧和危险，并努力使我们达到我们的本性所能达到的最大幸福。这应该让我们在基督在我们里面统治时感到喜悦。当"所罗门加冕时，人们欢呼起来，以至于大地震动"（列王纪上 1:39, 40）。我们更应该为我们的君王基督而欢喜。

And likewise for those whose souls are dear unto us, our endeavour should be that Christ may reign in them also, that they may be baptized by Christ with this fire, Matt. 3:11, that these sparks may be kindled in them. Men labour to cherish the spirit and mettle, as they term it, of those they train up, because they think they will have use of it in the manifold affairs and troubles of this life. Oh, but let us cherish the sparks of grace in them; for a natural spirit in great troubles will fail, but these sparks will make them conquerors over the greatest evils.
对于那些我们心灵珍爱的人，我们的努力应该是让基督也在他们心中统治，让他们也被基督用这火洗礼，太 3:11，让这些火花在他们心中燃起。人们努力培养他们所培养的人的精神和勇气，因为他们认为在这个生活中的各种事务和困难中会用得上。哦，但让我们珍惜他们内心的恩典之火；因为在巨大的困境中，自然的精神会失败，但这些火花将使他们战胜最大的邪恶。

Use 3. If Christ's judgment shall be victorious, then popery, being an opposite frame, set up by the wit of man to maintain stately idleness, must fall. And it is fallen already in the hearts of those upon whom Christ hath shined. It is a lie, and founded upon a lie, upon the infallible judgment of a man subject to sin and error. When that which is taken for a principle of truth becomes a principle of error, the more relying upon it, the more danger.
如果基督的审判将获得胜利，那么天主教，作为一个相反的体系，是人类智慧建立起来维护奢侈懒散的，必将崩溃。而在那些基督照耀的人们的心中，它已经崩溃了。这是一个谎言，建立在一个谎言之上，建立在一个容易犯罪和错误的人的不可靠判断之上。当被认为是真理原则的东西变成了错误原则时，越依赖它，就越危险。

CHAPTER XXV.
第二十五章

Christ's government shall be openly victorious.

It is not only said, judgment shall be victorious, but that Christ will bring it openly forth to victory. Whence we observe that grace shall be glory, and run into the eyes of all. Now Christ doth conquer, and hath his own ends, but it is in some sort invisibly. His enemies within and without us seem to have the better. But he will bring forth judgment unto victory, to the view of all. The wicked that now shut their eyes shall see it to their torment. It shall not be in the power of subtle men to see or not see what they would. Christ will have power over their hearts; and as his wrath shall immediately seize upon their souls against their wills, so will he have power over the eyes of their souls, to see and know what will increase their misery. Grief shall be fastened to all their senses, and their senses to grief.
不仅如此，还有说法称，判决将获得胜利，而基督将公开将其带到胜利。因此，我们观察到恩典将成为荣耀，并进入所有人的眼中。现在，基督确实征服了，并实现了自己的目标，但在某种程度上是看不见的。我们内外的敌人似乎占了上风。但他将把判决带到胜利，供所有人观看。那些现在闭上眼睛的恶人将以此为痛苦。狡猾的人无法选择看或不看他们想看的东西。基督将掌控他们的心灵；正如他的愤怒将迅速地追击他们的灵魂，违背他们的意愿，他也将掌控他们灵魂的眼睛，看到并了解什么会增加他们的痛苦。悲伤将紧紧固定在他们所有的感官上，而他们的感官也将与悲伤紧密相连。

Then all the false glosses which they put upon things shall be wiped off. Men are desirous to have the reputation of good, and yet the sweetness of ill; nothing so cordially opposed by them as that truth which layeth them open to themselves, and to the eyes of others, their chief care being how to daub with the world and their own consciences. But the time will come when they shall be driven out of this fools' paradise, and the more subtle their conveyance of things hath been, the more shall be their shame. Christ, whom God hath chosen to set forth the chief glory of his excellencies, is now veiled in regard of his body the church, but will come ere long to be glorious in his saints, 2 Thess. 1:10, and not lose the clear manifestation of any of his attributes; and will declare to all the world what he is, when there shall be no glory but that of Christ and his spouse. Those that are as smoking flax now shall then 'shine as the sun in the firmament,' Matt. 13:43, and their 'righteousness break forth as the noon-day,' Ps. 37:6.
然后，他们对事物的虚假解释将被抹去。人们渴望拥有良好的声誉，却对邪恶的甜蜜情有独钟；没有什么比揭示真相更能让他们感到敌对，因为这暴露了他们自己和他人的眼睛，他们最关心的是如何欺骗世界和自己的良心。但是，当他们被驱逐出这个愚人的天堂时，他们的耻辱将会更加深重，他们对事物的传递越是巧妙，他们的耻辱就越大。基督是上帝所选择的，以展示他的卓越荣耀，现在在教会的身体方面被遮蔽，但不久将来将在他的圣徒中显得荣耀，帖撒罗尼迦后书 1:10，并不会失去任何他属性的明显展示；当世界上只有基督和他的配偶的荣耀时，他将向全世界宣告他是谁。现在像冒烟的亚麻灯芯一样的人，将来将会在天空中“如同太阳一样照耀”，马太福音 13:43，并且他们的“公义将如正午发出光辉”，诗篇 37:6。

The image of God in Adam had a commanding majesty in it, so that all creatures reverenced him; much more shall the image of God in the perfection of it command respect in all. Even now there is a secret awe put into the hearts of the greatest, towards those in whom they see any grace to shine, from whence it was that Herod feared John Baptist; but what will this be in their day of bringing forth, which is called 'the day of the revelation of the sons of God?' Rom. 8:19.
亚当身上的上帝形象具有威严的统治力，以至于所有的生物都敬畏他；而上帝形象在完美中的显现更将在所有人中获得尊重。即使现在，最伟大的人心中也会对那些展现出恩典的人产生一种神秘的敬畏，这就是希律害怕约翰洗者的原因；但在他们显露之日，也就是所谓的“上帝儿子的显现之日”，这将会是怎样的情景呢？罗马书 8:19。

There will be more glorious times when 'the kingdoms of the earth shall be the Lord Jesus Christ's,' Rev. 11:10, and he shall reign for ever; then shall judgment and truth have its victory; then Christ will plead his own cause; truth shall no longer be called heresy and schism, nor heresy catholic doctrine; wickedness shall no longer go masked and disguised; goodness shall appear in its own lustre, and shine in its own beams; things shall be what they are, 'nothing is hidden but shall be laid open,' Matt. 10:26; iniquity shall not be carried in a mystery any longer; deep dissemblers that think to hide their counsels from the Lord shall walk no longer invisible as in the clouds. As* Christ will not quench the least spark kindled by himself, so will he damp the fairest blaze of goodly appearances which are not from above.
当“地上的国度将属于主耶稣基督”的时候，将会有更加辉煌的时代，启示录 11:10，他将永远统治；届时，审判和真理将获得胜利；基督将为自己辩护；真理将不再被称为异端和分裂，异端将不再是天主教的教义；邪恶将不再戴着面具和伪装；善良将以自己的光辉出现，以自己的光芒闪耀；事物将是它们本来的样子，“没有隐藏的东西不被揭示出来”，马太福音 10:26；不义将不再被隐藏在神秘之中；那些试图向主隐藏自己计划的虚伪者将不再像云中的隐形人一样行走。正如基督不会扑灭他自己点燃的最微小的火花，他也会扑灭那些不是来自上方的美好表象的最美丽的火焰。

Use. If this were believed, men would make more account of sincerity, which will only give us boldness, and not seek for covershames; the confidence whereof, as it maketh men now more presumptuous, so it will expose them hereafter to the greater shame.
使用。如果这被相信，人们会更加重视真诚，这只会给我们勇气，而不是寻求掩饰；这种信心，正如它现在使人们更加傲慢，将来也会使他们更加羞愧。

If judgment shall be brought forth to victory, then those that have been ruled by their own deceitful hearts and a spirit of error, shall be brought forth to disgrace; that God that hath joined grace and truth with honour, hath joined sin and shame together at last; all the wit and power of man can never be able to sever what God hath coupled. Truth and piety may be trampled upon for a time, but as the two witnesses, Rev. 11:11, after they were slain rose again, and stood upon their feet, so whatsoever is of God shall at length stand upon its own bottom. There shall be a resurrection not only of bodies but of credits. Can we think that he that threw the angels out of heaven will suffer dust and worms' meat to run a contrary course, and to carry it away always so? No; as verily as Christ is 'King of kings and Lord of lords,' Rev. 19:16, so will he dash all those pieces of earth 'which rise up against him, as a potter's vessel,' Ps. 2:9. Was there ever any fierce against God and prospered? Job 9:4. No; doubtless the rage of man shall turn to Christ's praise, Ps. 76:10. What was said of Pharaoh shall be said of all heady enemies, who had rather lose their souls than their wills, that they are but raised up for Christ to get himself glory in their confusion.
如果判决将带来胜利，那么那些被自己欺骗的心和错误的精神所统治的人将被带来耻辱；那将恩典和真理与荣耀结合在一起的上帝，最终将罪恶和羞耻结合在一起；人类的智慧和力量永远无法分离上帝所结合的东西。真理和虔诚可能暂时被践踏，但正如启示录 11:11 所说的两个见证人，在被杀后复活，并站立起来，所以凡是出于上帝的事物最终都会站在自己的立场上。不仅身体会复活，信誉也会复活。我们能想象，将天使赶出天堂的上帝会容许尘土和虫子的食物走相反的道路，并且总是占上风吗？不；如同基督确实是“诸王之王，万主之主”（启示录 19:16），他必定会打碎那些“起来攻击他的土块，如同陶人的瓦器”（诗篇 2:9）。曾经有人对抗上帝而得胜吗？约伯记 9:4。不；毫无疑问，人的愤怒将转化为基督的赞美，诗篇 76:10。 法老所说的话将会被说到所有骄傲的敌人身上，他们宁愿失去自己的灵魂也不愿失去自己的意志，他们只是被兴起来让基督在他们的困惑中获得荣耀。

Let us, then, take heed that we follow not the ways of those men, whose ends we shall tremble at; there is not a more fearful judgment can befal the nature of man, than to be given up to a reprobate judgment of persons and things, because it cometh under a woe 'to call ill good, and good ill,' Isa. 5:20.
让我们小心，不要追随那些我们将为其结局而颤抖的人的方式；对于人类的本性来说，没有比被放弃给予一个被弃绝的人和事的判断更可怕的审判了，因为它遭受了“以恶为善，以善为恶”的咒诅，以赛亚书 5:20。

How will they be laden with curses another day, that abuse the judgment of others by sophistry and flattery, deceivers and being deceived? 2 Tim. 3:13. Then the complaint of our first mother Eve will be taken up but fruitlessly, Gen. 13:3; the serpent hath deceived me; Satan in such and such hath deceived me; sin hath deceived me; a foolish heart hath deceived me. It is one of the highest points of wisdom to consider upon what grounds we venture our souls. Happy men will they be, who have by Christ's light a right judgment of things, and suffer that judgment to prevail over their hearts.
他们将如何被诅咒，那些通过诡辩和奉承滥用他人的判断力的人，欺骗者和被欺骗者？提摩太后书 3:13。那时，我们第一位母亲夏娃的抱怨将被接受，但是毫无结果，创世纪 3:13；蛇欺骗了我；撒旦在某些方面欺骗了我；罪恶欺骗了我；愚蠢的心脏欺骗了我。考虑我们冒险把灵魂放在什么基础上，是智慧的最高境界之一。那些凭借基督的光明对事物有正确判断，并让这种判断主导他们的内心的人将是幸福的人。

The soul of most men is drowned in their senses and carried away with weak opinions, raised from vulgar mistakes and shadows of things. And Satan is ready to enlarge the imagination of outward good and outward ill, and make it greater than it is, and spiritual things less, presenting them through false glasses. And so men, trusting in vanity, vanquish themselves in their own apprehensions. A woful condition, when both we and that which we highly esteem shall vanish together, which will be as truly as Christ's judgment shall come to victory; and in what measure the vain heart of man hath been enlarged, to conceive a greater good in things of this world than there is, by so much the soul shall be enlarged to be more sensible of misery when it sees its error. This is the difference betwixt a godly wise man and a deluded worldling; that which the one doth now judge to be vain, the other shall hereafter feel to be so when it is too late. But this is the vanity of our natures, that though we shun above all things to be deceived and mistaken in present things, yet in the greatest matters of all we are willingly ignorant and misled.
大多数人的灵魂淹没在感官中，被脆弱的观点所带走，这些观点源自于俗误和事物的阴影。撒旦准备通过虚假的眼镜放大外在的好与坏，使其变得比实际更大，而将属灵的事物变得更小。因此，人们信赖虚荣，自己在自己的理解中战胜自己。这是一个悲惨的境地，当我们和我们高度重视的东西一起消失时，这将与基督的审判一样真实地获得胜利；而当人类虚荣的心灵扩大了对这个世界事物中更大的善的构想时，灵魂将因看到自己的错误而变得更加敏感。这是一个虔诚而明智的人与一个被迷惑的世俗人之间的区别；一个现在被认为是虚无的东西，另一个将来会感到它是如此，但为时已晚。但这是我们本性的虚荣，尽管我们最不愿意在现在的事物中被欺骗和误解，但在最重要的事情上，我们却愿意保持无知和被误导。

CHAPTER XXVI.
第二十六章

Christ alone advanceth this government.
基督独自推进这个政府。

The fifth conclusion is, that this government is set up and advanced by Christ alone; he bringeth judgment to victory. We both fight and prevail 'in the power of his might,' Eph. 6:10; we overcome by the Spirit, obtained by 'the blood of the Lamb,' Rev. 12:11.
第五个结论是，这个政府是由基督独自建立和推进的；他带来审判的胜利。我们在他的力量中战斗并获胜，以弗所书 6:10；我们通过“羔羊的血”获得的圣灵而得胜，启示录 12:11。

It is he alone that 'teacheth our hands to war and fingers to fight,' Ps. 144:1. Nature, as corrupted, favours its own being, and will maintain itself against Christ's government. Nature, simply considered, cannot raise itself above itself to actions spiritual of a higher order and nature; therefore the divine power of Christ is necessary to carry us above all our own strength, especially in duties wherein we meet with greater opposition; for there not only nature will fail us, but ordinary grace, unless there be a stronger and a new supply. In taking up a burden that is weightier than ordinary, if there be not a greater proportion of strength than weight, the undertaker will he under it; so to every strong encounter there must be a new supply of strength, as in Peter, Matt. 26:69, when he was assaulted, with a stronger temptation, being not upheld and shored up with a mightier hand, notwithstanding former strength, foully fell. And being fallen, in our raisings up again it is Christ that must do the work, 1, By removing; or 2, Weakening; or 3, Suspending opposite hinderances; 4, And by advancing the power of his grace in us, to a further degree than we had before we fell; therefore when we are fallen, and by falls have gotten a bruise, let us go to Christ presently to bind us up again.
只有他才能“教导我们的手争战，指引我们的指头打仗”（诗篇 144:1）。堕落的本性偏向自身存在，并会抵抗基督的统治。仅仅考虑本性，无法使自己超越自身，从事更高层次和本质的属灵行动；因此，基督的神圣力量是必要的，能够超越我们所有的力量，特别是在遇到更大的阻力时；因为在那里，不仅本性会让我们失去力量，普通的恩典也会失效，除非有更强大和新的补给。在承担比平常更重的负担时，如果没有比重量更大的力量比例，承担者将被压垮；因此，在每次激烈的对抗中，都必须有新的力量补给，就像彼得在马太福音 26:69 中，当他面对更强烈的诱惑时，没有得到更强大的支持和扶持，尽管之前有力量，却犯下了严重的错误。 在我们重新站起来的过程中，是基督必须完成这项工作，1、通过消除；或 2、削弱；或 3、暂时悬挂相反的阻碍；4、并通过在我们身上提升他恩典的力量，比我们跌倒之前更进一步；因此，当我们跌倒了，通过跌倒受伤，让我们立即去找基督来重新包扎我们。

Use. Let us know, therefore, that it is dangerous to look for that from ourselves which we must have from Christ. Since the fall, all our strength lies in him, as Samson's in his hair, Judges 16:17; we are but subordinate agents, moving as we are moved, and working as we are first wrought upon, free so far forth as we are freed, no wiser nor stronger than he makes us to be for the present in anything we undertake.* It is his Spirit that actuates and enliveneth, and applieth that knowledge and strength we have, or else it faileth and lieth as useless in us; we work when we work upon a present strength; therefore dependent spirits are the wisest and the ablest. Nothing is stronger than humility, that goeth out of itself; or weaker than pride, that resteth upon its own bottom, Frustra nititur qui non innititur; and this should the rather be observed, because naturally we affect a kind of divinity, affectatio divinitatis, in setting upon actions in the strength of our own parts; whereas Christ saith, 'Without me you,' apostles that are in a state of grace, 'can do nothing,' John 15:5, he doth not say you can do a little, but nothing. Of ourselves,† how easily are we overcome! how weak to resist! we are as reeds shaken with every wind; we shake at the very noise and thought of poverty, disgrace, losses, &c., we give in presently, we have no power over our eyes, tongues, thoughts, affections, but let sin pass in and out. How soon are we overcome of evil! whereas we should overcome evil with good. How many good purposes stick in the birth, and have no strength to come forth! all which shows how nothing we are without the Spirit of Christ. We see how weak the apostles themselves were, till they were endued with strength from above, Matt. 26:69. Peter was blasted with the speech of a damsel, but after the Spirit of Christ fell upon them, the more they suffered, the more they were encouraged to suffer; their comforts grew with their troubles; therefore in all, especially difficult encounters, let us lift up our hearts to Christ, who hath Spirit enough for us all, in all our exigencies, and say with good Jehoshaphat, 'Lord, we know not what to do, but our eyes are towards thee,' 2 Chron. 20:12; the battle we fight is thine, and the strength whereby we fight must be thine. If thou goest not out with us, we are sure to be foiled. Satan knows nothing can prevail against Christ, or those that rely upon his power; therefore his study is, how to keep us in ourselves, and in the creature: but we must carry this always in our minds, that that which is begun in self-confidence will end in shame.
使用。因此，让我们知道，从自己身上寻找我们必须从基督那里得到的东西是危险的。自从堕落以来，我们所有的力量都在他里面，就像参孙的力量在他的头发里一样（士师记 16:17）；我们只是从属的工具，随着我们被驱使而移动，随着我们被首先影响而工作，在我们所从事的任何事情上，只有在他使我们在当下变得自由、聪明和强大的程度上才是自由的。是他的灵感动并赋予生命，应用我们所拥有的知识和力量，否则它就会失败并在我们身上无用；我们在有现有力量的情况下工作；因此，依赖的灵魂是最聪明和最有能力的。没有什么比谦卑更强大，它离开了自己；也没有什么比骄傲更弱小，它依赖于自己的基础，Frustra nititur qui non innititur；应该特别注意这一点，因为我们天性上喜欢在我们自己的才能上行动时追求一种神性；然而基督说：“离开我，你们”作为处于恩典状态的使徒，“一无所能”（约翰福音 15:5），他并没有说你们可以做一点点，而是一无所能。就我们自己而言，我们是多么容易被征服！ 多么无力抵抗！我们像芦苇一样随风摇曳；贫穷、耻辱、损失等的声音和思想让我们动摇，我们立刻屈服，我们对自己的眼睛、舌头、思想和感情没有控制力，任由罪恶进出。我们多么容易被邪恶所征服！而我们应该以善来克服邪恶。多少美好的目标在萌芽时就停滞不前，没有力量实现！这一切都表明，没有基督的灵，我们一无所有。我们看到使徒们本身多么软弱，直到他们从上面得到力量，马太福音 26:69。彼得被一个少女的话所震慑，但在基督的灵降临后，他们遭受的苦难越多，他们就越受鼓舞去忍受；他们的安慰与痛苦同步增长；因此，在所有特别困难的遭遇中，让我们向基督举起我们的心，他在我们所有的困境中都有足够的灵，与好的约沙法说：“主啊，我们不知道怎么办，但我们的眼目仰望你”，《历代志下》20:12；我们所战斗的战争是你的，我们战斗的力量必须是你的。如果你不与我们同行，我们肯定会失败。 撒旦知道没有什么能够战胜基督，或者那些依靠他的力量的人；因此他的研究重点是如何让我们留在自己和创造物中：但我们必须时刻记住，自信开始的事情最终会以羞耻告终。

The manner of Christ's bringing forth judgment to victory, is by letting us see a necessity of dependence upon him; hence proceed those spiritual desertions wherein he often leaveth us to ourselves, both in regard of grace and comfort, that we may know the spring head of these to be out of ourselves. Hence it is that in the mount, that is, in extremities, God is most seen, Gen. 22:13. Hence it is that we are saved by the grace of faith, that carrieth us out of ourselves to rely upon another; and that faith worketh best alone, when it hath least outward support. Hence it is, that we often fail in lesser conflicts, and stand out in greater, because in lesser we rest more in ourselves, in greater we fly to the rock of our salvation, which is higher than we, Ps. 61:2. Hence likewise it is, that we are stronger after foils, because hidden corruption, undiscerned before, is now discovered, and thence we are brought to make use of mercy pardoning, and power supporting. One main ground of this dispensation is, that we should know it is Christ that giveth both the will and the deed, and that as a voluntary work* according to his own good pleasure. And therefore we should 'work out our salvation in a jealous fear and trembling,' Phil. 2:12, lest by unreverent and presumptuous walking, we give him cause to suspend his gracious influence, and to leave us to the darkness of our own heart.
基督以使我们看到依赖他的必要性的方式来带来胜利的审判；因此，我们常常在属灵的荒凉中被他撇下，无论是在恩典还是安慰方面，以便我们知道这些的源头不在我们自己。因此，上帝在山上，也就是在极端情况下，最为显现，创世记 22:13。因此，我们是靠信心的恩典得救，这信心使我们超越自己依靠别人；而且信心在最少的外在支持下运作得最好。因此，我们在小的冲突中常常失败，在大的冲突中却能坚持下来，因为在小的冲突中我们更多地依靠自己，在大的冲突中我们转向比我们高的救恩磐石，诗篇 61:2。同样，我们在失败后更强大，因为之前未被察觉的隐藏的腐败现在被发现了，我们从而开始使用赦免的怜悯和支持的力量。这种安排的一个主要基础是，我们应该知道是基督给予了意愿和行动，这是他自己的喜悦的自愿行动。 因此，我们应该“恐惧战兢地努力得救”，腓立比书 2:12，以免因为不敬虔和傲慢的行为而给他理由暂停他的恩典影响，让我们陷入自己心灵的黑暗中。

Those that are under Christ's government have the spirit of revelation, whereby they see and feel a divine power sweetly and strongly enabling them for to preserve faith, when they feel the contrary, and hope in a state hopeless, and love to God under signs of his displeasure, and heavenly-mindedness in the midst of worldly affairs and allurements, drawing a contrary way. They feel a power preserving patience, nay, joy in the midst of causes of mourning, inward peace in the midst of assaults. Whence† is it that, when we are assaulted with temptation, and when compassed with troubles, we have stood out, but from a secret strength upholding us? To make so little grace so victorious over so great a mass of corruption, this requireth a spirit more than human; this is as to preserve fire in the sea, and a part of heaven even as it were in hell. Here we know where to have this power, and to whom to return the praise of it. And it is our happiness, that it is so safely hid in Christ for us, in one so near unto God and us. Since the fall, God will not trust us with our own salvation, but it is both purchased and kept by Christ for us, and we for it through faith, wrought by the power of God, and laying hold of the same: which power is gloriously set forth by St Paul, 1, To be a great power; 2, An exceeding power; 3, A working and a mighty power; 4, Such a power as was wrought in raising Christ from the dead, Eph. 1:19. That grace which is but a persuasive offer, and in our pleasure to receive or refuse, is not that grace which brings us to heaven; but God's people feel a powerful work of the Spirit, not only revealing unto us our misery, and deliverance through Christ, but emptying us of ourselves as being redeemed from ourselves, and infusing new life into us, and after strengthening us, and quickening of us when we droop and hang the wing, and never leaving us till perfect conquest.
那些在基督的统治下的人拥有启示的灵，他们能够看到和感受到一种神圣的力量，甜蜜而强大地使他们能够在感受到相反的事物时保持信仰，无望的状态中保持希望，以及在神不悦的迹象下对上帝的爱和在世俗事务和诱惑中保持对天国的思考。他们感受到一种力量，保持耐心，甚至在悲伤的原因中感到喜悦，在攻击中保持内心的平静。为什么当我们受到诱惑的攻击，当我们被困扰时，我们能够坚持下来呢？因为有一种秘密的力量支持着我们。让如此微小的恩典战胜如此庞大的腐败，这需要一种超越人类的精神；这就像在海中保持火焰，就像在地狱中的一部分天堂。在这里，我们知道这种力量来自哪里，应该归功于谁。我们的幸福在于，它在基督里为我们安全地隐藏着，在一个离上帝和我们如此近的人身上。 自从堕落以来，上帝不再信任我们自己的救赎，而是由基督为我们购买和保留，我们通过信心来得到救赎，这信心是由上帝的力量所创造并抓住的。这种力量在圣保罗的书信中被辉煌地描述为：1、伟大的力量；2、超乎寻常的力量；3、工作和强大的力量；4、像在复活基督时所发生的那样的力量，以弗所书 1:19。那种只是劝说性的恩典，取决于我们是否愿意接受或拒绝的恩典，并不能将我们带到天堂；但上帝的子民感受到圣灵的有力工作，不仅向我们启示我们的苦难和基督所带来的拯救，而且使我们从自己中解脱出来，因为我们已经从自己中得到了救赎，并将新的生命注入我们，当我们消沉和失去动力时，加强我们并使我们复活，并永远不离开我们，直到完全征服。

CHAPTER XXVII.
第二十七章。

Victory not to be had without fighting.
不战而胜的胜利。

The sixth conclusion is, that this prevailing government shall not be without fighting. There can be no victory where there is no combat. In Isaiah it is said, 'He shall bring judgment in truth,' Is. 42:3; here it is said, he shall send forth judgment unto victory. The word 'send forth' hath a stronger sense in the original (h), to send forth with force; to shew, that where his government is in truth, it will be opposed, until he getteth the upper hand. Nothing is so opposed as Christ and his government, both within us and without us. And within us most in our conversion, though corruption prevails not so far as to make void the powerful work of grace, yet there is not only a possibility of opposing, but a proneness to oppose, and not only a proneness, but an actual withstanding the working of Christ's Spirit, and that in every action, but yet no prevailing resistance so far as to make void the work of grace, but corruption in the issue yields to grace.
第六个结论是，这种主导的政府不会没有战斗。没有战斗就没有胜利。以赛亚书中说：“他必按真理施行公理”，以赛亚书 42:3；这里说，他将发出审判以取得胜利。原文中的“发出”一词有更强烈的意义，表示用力发出；以显示，他的政府在真理中，将会受到反对，直到他占上风。没有什么比基督和他的政府更受反对，无论是在我们内心还是在我们外部。在我们内心中，最主要的是在我们的转变中，虽然腐败没有到使恩典的有力工作无效的地步，但不仅有可能反对，而且有倾向反对，不仅有倾向，而且实际上抵挡基督的圣灵的工作，在每一个行动中都如此，但是没有到使恩典的工作无效的程度，而是腐败最终屈服于恩典。

There is much ado to bring Christ into the heart, and to set a tribunal for him to judge there; there is an army of lusts [in] mutiny against him. The utmost strength of most men's endeavours and parts is to keep Christ from ruling in the soul; the flesh still laboureth to maintain its own regency, and therefore it cries down the credit of whatsoever crosseth it, as God's blessed ordinances, &c., and highly prizeth anything, though never so dead and empty, if it give way to the liberty of the flesh.
把基督带入心中并在那里设立一个审判庭是一件费力的事情；有一支放荡不羁的欲望军队反对他。大多数人努力和才智的极限是阻止基督在灵魂中统治；肉体仍然努力维持自己的统治，因此它贬低任何与之相抵触的东西的信誉，如上帝的祝福仪式等，并高度珍视任何东西，即使再死气沉沉、再空洞不实，只要它给予肉体自由的机会。

And no marvel if the spiritual government of Christ be so opposed: 1. Because it is government, and that limits the course of the will, and casteth a bridle upon its wanderings; everything natural resists what opposeth it; so corrupt will labours to bear down all laws, and counteth it a generous thing not to be awed, and an argument of a low spirit to fear any, even God himself, until unavoidable danger seizeth on men, and then those that feared least out of danger fear most in danger, as we see in Belshazzar, Dan. 5:6.
基督的属灵统治受到如此强烈的反对并不奇怪：1.因为它是一种统治，限制了意志的行动，并给其漫游投上了缰绳；一切自然的东西都会抵抗与之相对立的事物；腐败的意志努力推翻一切法律，并认为不受束缚是一种高尚的品质，而害怕任何人，甚至是上帝本身，是一种低贱的精神，直到不可避免的危险降临到人们身上，那些最不害怕的人在危险中最害怕，正如我们在但以理书 5:6 中所见到的贝沙撒所表现出来的。

2. It is spiritual government, and therefore the less will flesh endure it. Christ's government bringeth the very thoughts and desires, which are the most immediate and free issue of the soul, into obedience. Though a man were of so composed a carriage, that his whole life were free from outward offensive breaches, yet with Christ to be 'carnally or worldly-minded is death,' Rom. 8:6: he looketh on a worldly mind with a greater detestation than any one particular offence.*
这是一种属灵的统治，因此肉体越少能忍受。基督的统治使灵魂最直接、最自由的思想和欲望顺服。即使一个人的整个生活都没有外在的冒犯行为，但在基督里“心思念肉体的，就是死”，罗马书 8:6：他对世俗的心思看得比任何一个具体的过犯都更加厌恶。

But Christ's Spirit is in those who are in some degree earthly-minded.
但是基督的灵在那些在某种程度上心思凡俗的人中。

Truth it is, but not as an allower and maintainer, but as an opposer, subduer, and in the end as a conqueror. Carnal men would fain bring Christ and the flesh together, and could be content with some reservation to submit to Christ; but Christ will be no underling to any base affection; and therefore, where there is allowance of ourselves in any sinful lust, it is a sign the keys were never given up to Christ to rule us.
事实如此，但并非作为一个允许者和维护者，而是作为一个反对者、征服者，最终成为一个征服者。肉体的人们渴望将基督与肉体结合在一起，并且可以满足于一些保留条件来顺从基督；但基督不会成为任何卑劣情感的下属；因此，如果我们在任何罪恶的欲望中允许自己，这表明我们从未将钥匙交给基督来统治我们。

3. Again,† this judgment is opposed, because it is judgment, and men love not to be judged and censured. Now Christ, in his truth, arraigneth them, giveth sentence against them, and bindeth them over to the latter judgment of the great day. And therefore they take upon them to judge that truth that must judge them; but truth will be too good for them. Man hath a day now, which St Paul calls 'man's day,' 1 Cor. 4:13, wherein he getteth upon his bench, and usurpeth a judgment over Christ and his ways; but God hath a day wherein he will set all straight, and his judgment shall stand. And the saints shall have their time, when they shall sit in judgment upon them that judge them now, 1 Cor. 6:2. In the mean time, Christ will rule in the midst of his enemies, Ps. 110:3, even in the midst of our hearts.
再次，这个判断是被反对的，因为它是判断，人们不喜欢被判断和批评。现在基督以他的真理审判他们，对他们做出判决，并将他们交给伟大日子的后来审判。因此，他们承担起判断那必须审判他们的真理的责任；但真理对他们来说太好了。人现在有一天，保罗称之为“人的日子”（哥林多前书 4:13），在这一天，他登上法庭，篡夺对基督和他的道路的判断权；但上帝有一天，他会把一切都安排妥当，他的判断将会站立。圣徒们也会有他们的时候，届时他们将对那些现在判断他们的人进行审判（哥林多前书 6:2）。与此同时，基督将在他的敌人中间统治（诗篇 110:3），甚至在我们的内心中。

Use. It is therefore no sign of a good condition to find all quiet, and nothing at odds; for can we think that corruption, which is the elder in us, and Satan, the strong man that keepeth many holds in us, will yield possession quietly? No; there is not so much as a thought of goodness discovered by him, but he joineth with corruption to kill it in the birth. And as Pharaoh's cruelty was especially against the male children, so Satan's malice is especially against the most religious and manly resolutions.
使用。因此，发现一切安静、没有任何冲突并不意味着处于良好状态；因为我们能否认为腐败是我们内心的长者，撒旦是那个在我们内心保持多个控制点的强者，他们会安静地放弃控制权吗？不会；他没有发现任何善念，只会与腐败合作，将其扼杀在萌芽中。正如法老对男婴的残忍，撒旦对最虔诚和坚毅的决心尤为恶毒。

This, then, we are always to expect, that wheresoever Christ cometh, there will be opposition. When Christ was born, all Jerusalem was troubled; so when Christ is born in any man, the soul is in an uproar, and all because the heart is unwilling to yield up itself to Christ to rule it.
这样，我们总是可以期待，无论基督到哪里，都会遭到反对。当基督降生时，整个耶路撒冷都感到不安；同样，当基督降生在一个人的内心时，灵魂会骚动不安，这完全是因为心灵不愿意将自己交给基督来统治。

Wheresoever Christ cometh he breedeth division, not only, 1, between man and himself; but, 2, between man and man; and 3, between church and church: of which disturbance Christ is no more the cause than physic is of trouble in a distempered body, of which noisome humours are the proper cause; for the end of physic is the peace of humours. But Christ thinketh it fit that the thoughts of men's hearts should be discovered, and he is as well for the falling as the rising of many in Israel, Luke 2:34.
无论基督到哪里，他都会引起分裂，不仅仅是 1、人与他自己之间的分裂，还有 2、人与人之间的分裂，以及 3、教会与教会之间的分裂。这种混乱并不是基督的原因，就像药物不会引起身体不适一样，身体不适是由恶臭的体液引起的；因为药物的目的是调和体液，使其平静。但基督认为揭示人心的思想是合适的，他既支持以色列许多人的崛起，也支持他们的倒下，如路加福音 2:34 所说。

Thus the desperate madness of men is laid open, that they had rather be under the guidance of their own lusts, and by consequence of Satan himself, to their endless destruction, than put their feet into Christ's fetters, and their necks under his yoke; whereas, indeed, Christ's service is the only true liberty. His yoke is an easy yoke, his burden but as the burden of wings to a bird, that maketh her fly the higher. Satan's government is rather a bondage than a government, unto which Christ giveth up those that shake off his own, for then he giveth Satan and his factors power over them, since they will not 'receive the truth in love,' 2 Thess. 2:10: take him, Jesuit, take him, Satan, blind him and bind him and lead him to perdition. Those that take the most liberty to sin are the most perfect slaves, because most voluntary slaves. The will in everything is either the best or the worst; the further men go on in a wilful course, the deeper they sink in rebellion; and the more they cross Christ, doing what they will, the more they shall one day suffer what they would not. In the mean time, they are prisoners in their own souls, bound over in their consciences to the judgment of him after death, whose judgment they would none of in their lives. And is it not equal that they should feel him a severe judge to condemn them, whom they would not have a mild judge to rule them?
因此，人们绝望的疯狂暴露了出来，他们宁愿被自己的欲望引导，结果是被撒旦本人引导，导致他们无尽的毁灭，也不愿将自己的脚放在基督的脚镣下，将自己的脖子放在他的轭下；然而，事实上，基督的服侍才是唯一真正的自由。他的轭是轻松的，他的负担就像鸟儿的翅膀上的负担，使她飞得更高。撒旦的统治更像是一种束缚而不是一种统治，基督将那些摆脱他的人交给了撒旦和他的代理人的权力，因为他们不愿意“以爱接受真理”，帖撒罗尼迦后书 2:10：拿走他，耶稣会士，拿走他，撒旦，使他失明、束缚并引领他走向毁灭。那些最放纵犯罪的人是最完美的奴隶，因为他们是最自愿的奴隶。在任何事情上，意愿要么是最好的，要么是最坏的；人们在固执的道路上越走越远，他们在叛逆中陷得越深；他们越是违背基督，随心所欲，他们将来将遭受他们不愿意的痛苦越多。 与此同时，他们是自己灵魂的囚徒，在良心上被束缚，将来要接受他的审判，而他们在生活中却不愿接受他的审判。难道他们不应该感受到他作为一个严厉的法官来谴责他们，而他们却不愿接受一个温和的法官来统治他们吗？

CHAPTER XXVIII.
第二十八章

Be encouraged to go on cheerfully, with confidence of prevailing.
请继续保持愉快的心情，充满信心地前进。

For conclusion and general application of all that hath been spoken, unto ourselves. We see the conflicting, but yet sure and hopeful state of God's people. The victory lieth not upon us, but upon Christ, who hath taken upon him, as to conquer for us, so to conquer in us. The victory lieth neither in our own strength to get, nor in our enemies to defeat it. If it lay upon us, we might justly fear. But Christ will maintain his own government in us, and take our part against our corruptions; they are his enemies as well as ours. 'Let us therefore be strong in the Lord, and in the power of his might, Eph. 6:10. Let us not look so much who are our enemies, as who is our judge and captain, nor what they threaten, but what he promiseth. We have more for us than against us. What coward would not fight when he is sure of victory? None are here overcome, but he that will not fight. Therefore, when any base fainting seizeth upon us, let us lay the blame where it is to be laid.
对于所说的一切的结论和普遍应用，适用于我们自己。我们看到上帝的子民的矛盾，但又确信和有希望的状态。胜利不在我们身上，而在基督身上，他为我们征服，也在我们身上征服。胜利既不在我们自己的力量中获得，也不在我们的敌人中击败它。如果胜利在我们身上，我们可能会正当地害怕。但基督将在我们身上维持自己的统治，并支持我们对抗我们的败坏；他们既是我们的敌人，也是他的敌人。因此，让我们在主里刚强起来，依靠他的大能，弗 6:10。让我们不要过多关注谁是我们的敌人，而是关注谁是我们的审判者和领袖，不要关注他们威胁什么，而是关注他的应许。我们拥有的比我们面对的更多。当一个懦弱的人确信胜利时，谁会不战斗呢？在这里，只有那些不愿意战斗的人才会被击败。因此，当我们陷入任何卑鄙的气馁时，让我们把责任归咎于应该归咎的地方。

Discouragement* rising from unbelief and ill report, brought upon the good land by the spies, moved God to swear in his wrath, that they should not enter into his rest. Let us take heed a spirit of faint-heartedness, rising from seeming difficulty and disgrace, cast upon God's good ways, provoke not God to keep us out of heaven. We see here what we may look for from heaven. O beloved, it is a comfortable thing to conceive of Christ aright, to know what love, mercy, strength we have laid up for us in the breast of Christ. A good conceit of the physician, we say, is half the cure; let† us make use of this his mercy and power every day, in our daily combats. Lord Jesus, thou hast promised not to quench the smoking flax, not to break the bruised reed; cherish thine own grace in me, leave me not to myself, the glory shall be thine. Let us not suffer Satan to transform Christ unto us, to be otherwise than he is to those that are his. Christ will not leave us, till he hath made us like himself, 'all glorious within and without, and presented as blameless before his Father,' Jude 24. What a comfort is this in our conflicts with our unruly hearts, that it shall not always be thus! Let us strive a little while, and we shall be happy for ever. Let us think when we are troubled with our sins, that Christ hath this in charge of his Father, 'that he shall not quench the smoking flax,' until he hath subdued all. This putteth a shield into our hands to beat back all 'the fiery darts of Satan,' Eph. 6:16. He will object, (1.) thou art a great sinner; we may answer, Christ is a strong Saviour; but he will object, (2.) thou hast no faith, no love; yes, a spark of faith and love; but (3.) Christ will not regard that; yes, 'he will not quench the smoking flax;' but (4.) this is so little and weak, that it will vanish and come to nought: nay, but Christ will cherish it, until he hath brought judgment to victory. And thus much for our comfort we have already, that even when we first believed, we overcame God himself, as it were, by believing the pardon of all our sins; notwithstanding the guilt of our own consciences, and his absolute justice. Now having been prevailers with God, what shall stand against us if we can learn to make use of our faith?
因为不信和恶意的报告而产生的气馁，使得探子们带来了对美好土地的毁谤，激起了上帝的愤怒，他发誓说他们不得进入他的安息地。让我们谨防因看似困难和耻辱而产生的灰心气馁的精神，不要激怒上帝，使他把我们拒之天堂之外。我们从这里看到了从天堂可以期待到的东西。哦，亲爱的，正确地理解基督，知道我们在基督的怀抱中拥有的爱、怜悯和力量，这是一件令人舒适的事情。我们常说，对医生的良好看法是治疗的一半；让我们每天都利用他的怜悯和力量，在我们日常的战斗中使用。主耶稣，你曾经承诺不熄灭冒烟的灯芯，不折断受伤的芦苇；在我身上保护你自己的恩典，不要把我撇下，荣耀将属于你。让我们不容许撒旦把基督变成我们的样子，与那些属于他的人不同。基督不会离开我们，直到他使我们变得像他自己一样，“内外都荣耀，无可指摘地呈现在他父面前”，犹大书 24 节。在我们与不服管束的心灵作战时，这是多么的安慰，它不会永远如此！ 让我们努力一会儿，我们将永远幸福。当我们为自己的罪恶而困扰时，让我们想到基督受到他父亲的指示，他将不会扑灭冒烟的灯芯，直到他征服一切。这给了我们一个盾牌，可以击退撒旦的“火箭”，以弗所书 6:16。他会反驳，（1.）你是一个大罪人；我们可以回答，基督是一个强大的救主；但他会反驳，（2.）你没有信仰，没有爱；是的，有一点信仰和爱的火花；但（3.）基督不会关注那个；是的，“他不会扑灭冒烟的灯芯”；但（4.）这是如此微小和脆弱，它将消失和归于无有：不，基督将珍惜它，直到他取得胜利。至于我们的安慰，我们已经拥有了这么多，即使当我们刚开始相信时，我们通过相信所有罪的赦免，似乎战胜了上帝自己；尽管我们自己的良心有罪，他的绝对公正。现在，既然我们已经在上帝面前获胜，如果我们能学会运用我们的信仰，还有什么能够阻挡我们呢？

O what a confusion is this to Satan, that he should labour to blow out a poor spark, and yet should not be able to quench it; that a grain of mustard, seed should be stronger than the gates of hell; that it should be able to remove mountains of oppositions and temptations cast up by Satan and our rebellious hearts between God and us. Abimelech could not endure that it should be said, 'a woman had slain him,' Jud. 9:54; and it must needs be a torment to Satan, that a weak child, a woman, and decrepit old man should, by a spirit of faith, put him to flight.
哦，这对撒旦来说是多么混乱的事情啊，他竟然努力地吹灭一小束火花，却无法扑灭它；一粒芥子的种子竟然比地狱的大门更坚强；它能够消除由撒旦和我们叛逆的心所制造的挑战和诱惑，阻隔在上帝和我们之间的山峰。亚比米勒无法忍受有人说是“一个女人杀了他”，士师记 9:54；而对撒旦来说，一个脆弱的孩子、一个女人和一个衰老的老人，却能凭借信仰的力量将他赶跑，这必然是一种折磨。

Since there is such comfort where there is a little truth of grace, that it will be so victorious, let us oft try what God hath wrought in us, search our good as well as our ill, and be thankful to God for the least measure of grace, more than for any outward thing; it will be of more use and comfort than all this world, which passeth away and cometh to nothing. Yea, let us be thankful for that promised and assured victory, which we may rely on without presumption, as St Paul doth; 'thanks be to God, that hath given us victory in Jesus Christ,' 1 Cor. 15:57. See a flame in a spark, a tree in a seed; see great things in little beginnings; look not so much to the beginning, as to the perfection, and so we shall be in some degree joyful in ourselves, and thankful unto Christ.
既然在恩典的一点真理中有如此的安慰，以至于它将如此得胜，让我们经常试验上帝在我们身上所行的事，寻找我们的善行和恶行，并为最小的恩典感谢上帝，而不是为任何外在的事物；它将比这个世界上的一切都更有用和安慰，这个世界将过去并归于无有。是的，让我们为那已经应许并确信的胜利感恩，我们可以依靠它而不是傲慢，正如保罗所做的：“感谢上帝，赐给我们在耶稣基督里的胜利。”（哥林多前书 15:57）在火花中看到火焰，在种子中看到树木；在小的开始中看到伟大的事物；不要太注重开始，而是注重完美，这样我们就能在某种程度上对自己感到喜乐，并感谢基督。

Neither* must we reason from a denial of a great measure of grace, to a denial of any at all in us; for faith and grace stand not in an indivisible point, so as he that hath not such and such a measure hath none at all; but as there is a great breadth between a spark and a flame, so there is a great wideness between the least measure of grace and the greatest; and he that hath the least measure, is within the compass of God's eternal favour; though he be not a shining light, yet he is a smoking wick, which Christ's tender care will not suffer him to quench.
我们也不能从否定了大量的恩典来推断我们一点也没有；因为信仰和恩典并不是不可分割的，所以没有某种程度的恩典就没有任何恩典；就像火花和火焰之间有很大的差距一样，最小的恩典和最大的恩典之间也有很大的差距；拥有最小的恩典的人仍然在上帝永恒的恩宠之内；虽然他不是明亮的光，但他是一个冒烟的蜡烛，基督的慈爱不会让他熄灭。

And let all this that hath been spoken allure those that are not yet in state of grace, to come under Christ's sweet and victorious government, for though we shall have much opposition, yet if we strive, he will help us; if we fail, he will cherish us; if we be guided by him, we shall overcome; if we overcome, we are sure to be crowned. And for the present state of the church, we see now how forlorn it is, yet let us comfort ourselves, that Christ's cause shall prevail; 'Christ will rule, till he hath made his enemies his footstool,' Ps. 110:1, not only to trample upon, but to help him up to mount higher in glory. 'Babylon shall fall, for strong is the Lord who hath condemned her,' Rev. 18:8. Christ's judgment not only in his children, but also against his enemies, shall be victorious, for he is 'King of kings and Lord of lords,' Rev. 19:1. God will not always† suffer antichrist and his supports to revel and ruffle in the church as they do.
让所有已经被说服的人，来接受基督甜美而胜利的统治，吸引那些还没有得到恩典的人前来。虽然我们会遇到很多反对，但如果我们努力，他会帮助我们；如果我们失败，他会怜悯我们；如果我们被他引导，我们将战胜；如果我们战胜，我们必定会得到加冕。至于教会的现状，我们现在看到它是多么的凄凉，但让我们安慰自己，基督的事业将会获胜；“基督要坐在他的仇敌的脚凳上，直到他使他的仇敌成为他的脚凳”，诗篇 110:1，不仅是踩在上面，而且是帮助他更高地升上荣耀。“巴比伦必要倾倒，因为定他罪的主是有大能的”，启示录 18:8。基督的审判不仅在他的子民身上，也在他的敌人身上，必定是胜利的，因为他是“诸王之王，万主之主”，启示录 19:1。上帝不会永远容忍敌基督和他的支持者在教会中肆意妄为。

If we look to the present state of the church of Christ, it is as Daniel in the midst of lions, as a lily amongst thorns, as a ship not only tossed, but almost covered with waves. It is so low, that the enemies think they have buried Christ, in regard of his gospel, in the grave, and there they think to keep him from rising; but Christ as he rose in his person, so he will roll away all stones, and rise again in his church. How little support hath the church and cause of Christ at this day! how strong a conspiracy is against it! the spirit of antichrist is now lifted up, and marcheth furiously; things Seem to hang on a small and invisible thread. But our comfort is, that Christ liveth and reigneth and standeth on Mount Sion in defence of them that stand for him, Rev. 14:1; and when States and kingdoms shall dash One against another, Christ will have care of his own children and cause, seeing there is nothing else in the world that he much esteemeth. At this very time the delivery of his church, and the ruin of his enemies, is in working; we see no things in motion till Christ hath done his work, and then We shall see that the Lord reigneth.
如果我们看看基督教会的现状，它就像但以理在狮子中间，像百合花在荆棘中，像一艘不仅被海浪摇荡，而且几乎被淹没的船。它如此低落，以至于敌人认为他们已经把基督埋葬在坟墓里，以及他的福音，他们认为他们可以阻止他复活；但基督如同他在个人中复活一样，他将卷走所有的石头，并在他的教会中再次复活。在当今这个时代，基督教会和基督事业得到了多少支持！有多少强大的阴谋针对它！反基督的精神现在已经抬头，并且猖獗地行进；事情似乎悬在一根细小而看不见的线上。但我们的安慰是，基督活着、统治着，并且站在锡安山上保护那些为他而站立的人，启示录 14:1；当国家和王国互相冲撞时，基督将关心他自己的儿女和事业，因为在世界上没有什么比这更受他重视的了。在这个时候，他的教会的拯救和他的敌人的毁灭正在进行中；在基督完成他的工作之前，我们看不到任何事物在运动，然后我们将看到主统治着。

Christ and his church, when they are at the lowest, are nearest rising: his enemies at the highest are nearest a downfall.
基督和他的教会，在最低谷时最接近崛起：他的敌人在最高峰时最接近失败。

The Jews are not yet come in under Christ's banner; but God, that hath persuaded Japhet to come into the tents of Shem, will persuade Shem to come into the tents of Japhet, Gen. 9:27. The 'fulness of the Gentiles is not yet come in,' Rom. 11:25, but Christ, that hath the 'utmost parts of the earth given him for his possession,' Ps. 2:8, will gather all the sheep his Father hath given him into one fold, that there may be one sheepfold and one shepherd, John 10:16.
犹太人尚未归入基督的旗帜下；但上帝已经说服雅弗进入闪的帐篷，他也会说服闪进入雅弗的帐篷，创世记 9:27。外邦人的丰满尚未到来，罗马书 11:25，但基督已经被赐予地极为他的产业，诗篇 2:8，他将把父亲赐给他的所有羊群聚集到一个羊圈中，使得只有一个羊圈和一个牧羊人，约翰福音 10:16。

The faithful Jews rejoiced to think of the calling of the Gentiles; and why should not we joy to think of the calling of the Jews?
忠实的犹太人为呼召外邦人而欢喜；我们为呼召犹太人而欢喜，又有何妨？

The gospel's course hath hitherto been as that of the sun, from east to west, and so in God's time may proceed yet further west (i). No creature can hinder the course of the sun, nor stop the influence of heaven, nor hinder the blowing of the wind, much less hinder the prevailing power of divine truth, until Christ hath brought all under one head, and then he will present all to his Father; these are they thou hast given unto me; these are they that have taken me for their Lord and King, that have suffered with me; my will is that they be where I am, and reign with me. And then he will deliver up the kingdom even to his Father, and put down all other rule, and authority, and power, 1 Cor. 15:24.
福音的进程迄今为止就像太阳从东到西一样，所以在上帝的时机下，它可能继续向西前进（i）。没有任何生物能阻止太阳的运行，也不能阻止天空的影响，更不用说阻止神圣真理的胜利力量，直到基督将所有人都归于一位首领之下，然后他将把所有人呈现给他的父亲；这些就是你赐给我的人；这些是那些选择我作为他们的主和王的人，与我一同受苦的人；我希望他们与我同在，与我一同统治。然后他将把国度交给他的父亲，废除一切其他的统治、权威和权力，哥林多前书 15:24。

Let us then bring our hearts to holy resolutions, and set ourselves upon that which is good, and against that which is ill, in ourselves or others, according to our callings, upon this encouragement, that Christ's grace and power shall go along with us. What had become of that great work of reformation of religion in the latter-spring of the gospel, if men had not been armed with invincible courage to outstride all lets, upon this faith, that the cause was Christ's, and that he would not be wanting to his own cause. Luther ingenuously confessed, that he carried matters often inconsiderately, and with mixture of passion; but upon acknowledgment, God took not advantage of his errors, but the cause being God's, and his aims being holy, to promote the truth, and being a mighty man in prayer, and strong in faith, God by him kindled that fire which all the world shall never be able to quench. According to our faith, so is our encouragement to all duties, therefore let us strengthen faith, that it may strengthen all other graces. This very belief, that faith shall be victorious, is a means to make it so indeed. Believe it, therefore, that though it be often as smoking flax, yet it shall prevail. If it prevail with God himself in trials, shall it not prevail over all other opposition? 'Let us wait a while, and we shall see the salvation of the Lord,' Exod. 4:13.
让我们带着虔诚的决心，根据我们的职责，对自己或他人的善恶采取行动，并在这种鼓励下，相信基督的恩典和力量将与我们同在。如果人们没有拥有无敌的勇气，根据这种信念，即这个事业是基督的事业，他不会对自己的事业缺乏支持，那么在福音后期的宗教改革中，这个伟大的工作会变成什么样子呢？卢瑟坦率地承认，他经常不考虑后果，带着激情行事；但是，上帝并没有利用他的错误，因为这个事业是上帝的事业，他的目标是为了推广真理，他是一个祈祷强大、信仰坚定的人，上帝通过他点燃了那场永远无法扑灭的火焰。根据我们的信仰，我们对所有职责的鼓励也是如此，因此让我们加强信仰，使其能够加强所有其他的恩典。相信信仰将获得胜利的这种信念，是使其真正获得胜利的手段。 相信吧，尽管它常常像冒烟的亚麻一样微弱，但它将会战胜。如果它在上帝的试炼中战胜了，难道它不能战胜一切其他的阻力吗？"让我们再等一会，我们将看到耶和华的拯救"，出埃及记 4:13。

The Lord reveal himself more and more unto us in the face of his Son Jesus Christ, and magnify the power of his grace in cherishing those beginnings of grace in the midst of our corruptions, and sanctify the consideration of our own infirmities to humble us, and of his tender mercy to encourage us; and persuade us, that since he hath taken us into the covenant of grace, he will not cast us off for those corruptions; which as they grieve his Spirit, so they make us vile in our own eyes. And because Satan labours to obscure the glory of his mercy, and hinder our comfort by discouragements, the Lord add this to the rest of his mercies, that, since he is so gracious to those that yield to his government, we may make the right use of this grace, and not lose any portion of comfort that is laid up for us in Christ. And [may] he vouchsafe to let the prevailing power of his Spirit in us be an evidence of the truth of grace begun, and a pledge of final victory, at that time when he will be all in all, in all his, for all eternity. Amen. Finis.*
主在耶稣基督的面上越来越向我们显现，他的恩典的力量在我们的腐败中培育起恩典的开端，并以我们自己的软弱来使我们谦卑，以他慈爱的怜悯来鼓励我们；并说服我们，既然他已经将我们纳入恩典的约束，他不会因为那些腐败而抛弃我们；这些腐败既伤害了他的灵，也使我们在自己的眼中变得卑劣。因为撒旦努力掩盖他的怜悯的荣耀，并通过打击使我们失去安慰，愿主将这加给他其他的怜悯，既然他对那些顺从他的统治如此宽容，我们可以正确利用这恩典，并不失去在基督里为我们存留的任何安慰。愿他赐予我们他的圣灵的胜利力量成为恩典开始的真实证据，并在那个时候成为最终胜利的保证，当他成为一切，成为他所有人的一切，永远。阿门。完。

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