An Exposition of 2 Corinthians 4
哥林多后书第四章的阐述

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

Sometimes Master of Catherine Hall in Cambridge, and Preacher to that Honourable Society of Grayes-Inne.
剑桥大学凯瑟琳堂的导师，以及格雷斯·因恩荣誉学会的传道人。

Psalmes 37:30. The mouth of the righteous will speak of wisdome, and his tongue will talk of judgement.
诗篇 37:30。义人的口将说智慧，他的舌头将谈论公正。

Vers. 31. For the Law of his God is in his heart, and his steps shall not slide.
因为他心中怀有上帝的律法，他的脚步不会滑倒。

LONDON, Printed by S. G. for John Rothwel, at the Fountain in Cheop-side. 1656.
伦敦，由 S. G.印刷，为约翰·罗斯韦尔在 Cheop-side 的喷泉处。1656 年。

Table of Contents
目录

To the Reader
给读者

VERSE 6
第 6 节

VERSE 6, Part II
第二部分，第 6 节

VERSE 7
第 7 节

VERSES 7–9
第 7 至 9 节

VERSE 10
第 10 节

VERSE 11
第 11 节

VERSES 12, 13
第 12、13 节

VERSE 13
第 13 节

VERSE 14
第 14 节

VERSE 15
第 15 节

VERSES 16–18
第 16 至 18 节

TO THE READER
给读者

CHRISTIAN READER, there are three ways by which a minister preaches: by doctrine, life, and writing. It may be questioned which is the hardest.
基督教读者，传道人有三种传道方式：教义、生活和写作。哪种方式最困难，这是一个有争议的问题。

1. Truly for preaching,—the apostle's τίς ἰχανός, 2 Cor. 2:16, 'who is sufficient?' may correct the slight apprehensions of hearers, and the hasty intrusion of teachers. Luther was wont to say, If he were to choose his calling, he would dig with his hands rather than be a minister (a). The disposition both of speakers and hearers, saith Chrysostom, makes this work difficult (b). In regard of hearers, scarce any member groans under more moral diseases than the ear. We read of an 'uncircumcised ear,' Acts. 7:51; 'deaf ears,' Rom. 11:8, Micah. 7:16; 'itching ears,' 2 Tim. 4:2; 'ears that are dull of hearing,' Mat. 13:15. Most people come to hear as men do to a theatre, non utilitatem sed voluptatem percepturi, not so much to feed their faith as please their fancy. And for teachers, how many dangers do they lie open to! If they do not preach novelties, falsities, yet to preach sana, sanè, sound things soundly; to deliver the word, ὡς δεῖ με λαλῆσαι, Col. 4:4, 'as it ought to be spoken.' To 'speak a word in season,' Isa. 50:4; to 'approve' themselves to God workmen that need not be ashamed; ὀρθοτομοῦντα τόν λόγον τῆς ἀληθείας, rightly cutting the word into parts, giving every one his portion, 2 Tim. 2:15.* And when a man hath done God's work in God's strength, to go away, with a humble heart, hic labor:—such a one is an 'interpreter,' 'one among a thousand,' Job 33:23.
真正为了传道而言，使徒的“谁能胜任？”（哥林多后书 2:16）可以纠正听众的轻微理解和教师的草率干涉。路德曾说，如果他能选择自己的职业，他宁愿用手挖掘，而不是做一名牧师（a）。对于说话者和听众来说，这项工作都很困难，如克里索斯多姆所说（b）。就听众而言，几乎没有哪个器官比耳朵更多地承受道德疾病。我们在使徒行传 7:51 中读到“未受割礼的耳朵”，罗马书 11:8、弥迦书 7:16 中的“聋耳”，提摩太后书 4:2 中的“痒耳”，马太福音 13:15 中的“耳朵迟钝”。大多数人来听道，就像人们去看戏一样，不是为了滋养信仰，而是为了取悦自己的幻想。至于教师们，他们面临着多少危险！即使他们不传讲新奇的、虚假的东西，但要传讲健全的事物，以健全的方式传讲；要传达上帝的话语，就像歌罗西书 4:4 所说的“按照应该说的方式”。要在适当的时候说话，以赛亚书 50:4; 为了在上帝面前证明自己是无愧的工人；ὀρθοτομοῦντα τόν λόγον τῆς ἀληθείας，正确地将话语分割成部分，给每个人他应得的份额，提摩太后书 2:15.* 当一个人以上帝的力量完成上帝的工作后，怀着谦卑的心灵离去，这样的人是一个“解释者”，“千里挑一”，约伯记 33:23。

2. But then for the life. Alas! how many think the work is done when the glass is out (c); how many are good in the doctrine, bad in the application, especially to themselves; how hard is it to have life in doctrine, and doctrine in life! It is easier to preach twenty sermons than to mortify one lust. It was a harder task Paul set Timothy, 2 Tim. 4:12, when he bids him be an example to believers, in conversation, in charity, in spirit, &c., than when he bids him 'give attendance to reading, exhortation, doctrine,' ver. 13. Yet we shall often hear ministers say, They must study to preach, then study to practise. God would have the very snuffers in the tabernacle pure gold (d), to shew they that purge others must shine themselves. Surely they must needs be 'unclean,' that chew the cud by meditation, but divide not the hoof by practice. Lastly,
但是对于生活来说。唉！有多少人认为当玻璃被拿出来时工作就完成了（c）；有多少人在教义上表现良好，但在应用中表现糟糕，尤其是对自己；在教义中拥有生活，以及在生活中拥有教义是多么困难！宣讲二十个布道比战胜一个欲望更容易。保罗给提摩太设定了更艰巨的任务，提摩太后书 4:12，他要求提摩太在言行、慈善、心灵等方面成为信徒的榜样，而不是只关注阅读、劝导和教义，见 13 节。然而我们经常听到牧师说，他们必须学习去宣讲，然后学习去实践。上帝要求帐幕中的剪烛器是纯金的（d），以显示净化他人的人必须自己发光。那些只通过沉思来咀嚼反刍，却不通过实践来分蹄的人必然是“不洁净”的。最后，

3. For writing—that hath more pre-eminency, though the two former have more vivacity. There is, saith a good man, as much difference between a sermon in the pulpit and printed in a book, as between milk in the warm breast and in the sucking bottle. Yet the convenience of it is very great. Good books are the baskets that preserve excellent lessons that they be not lost. This also wants not its difficulty; for what censures, impostures, contempt, wrestings, have the labours of the most eminent saints been exposed to, yea, the Scriptures themselves—the pandect of all truth, the testament of our Lord Jesus—how much have they suffered in all ages, besides the great difficulty, that is in other men's spirits to write truth. Yet let us bless God for the writings of his servants, for by these, 'being dead, they yet speak to us,' Heb. 11:4. We have the prophets and apostles, in their writings, preaching to us. Their sermons were like a running banquet, refreshed many; their writings were a standing dish. Sermons are like showers of rain, wet for the present. Books are like snow-banks, lie longer upon the earth, and keep it warm in winter. It might be a problem whether professors preaching and writing, or confessors dying, have most profited the church.
3. 写作——虽然前两者更有活力，但它更具卓越性。正如一位善良的人所说，讲坛上的布道与印在书中的布道之间的差别就像温暖的乳房和吸奶瓶中的牛奶之间的差别一样大。然而，它的便利性非常大。好书是保存优秀教训的篮子，使它们不会丢失。这也不是没有困难；因为最杰出的圣徒的劳动，甚至圣经本身——所有真理的总汇，我们主耶稣的遗嘱——在所有时代都遭受了多少指责、欺骗、蔑视和曲解，而且在其他人的心灵中写出真理也非常困难。然而，让我们为神的仆人的著作感谢上帝，因为通过这些著作，他们“虽然已经死了，却仍然对我们说话”（希伯来书 11:4）。我们在他们的著作中听到了先知和使徒的讲道。他们的布道像是一场流动的宴会，使许多人得到了更新；他们的著作则是一道常备的菜肴。布道好比雨水，只能湿润当下；书籍则像积雪，更长时间地覆盖在大地上，并在冬天保持温暖。 无论是教授们的讲道和写作，还是忏悔者的死亡，对教会来说可能都是一个问题。

Some have thought it preposterous in times of reformation to shut the pulpit against erroneous persons, and leave the press open to them, that being so compendious a way to propagate and to multiply errors; and the liberty, used more to condemn truths received, than to debate in a friendly way things indifferent. Indeed, it must be acknowledged a very sad thing, the multitude not only of vain but blasphemous treatises this age hath produced, and the great mischief they have done. But blessed be God, the press is as open to truth as error, and truth has been as nimble heeled as error. God never yet suffered any Goliah to defy him, but he raised up a David to encounter him. Though error, like Esau, hath come out first, yet truth, like Jacob, hath caught it by the heel, and wrestled with it, Gen. 25:26. If God hath suffered any horn to push at his Israel, he hath presently raised a carpenter to knock it off. Let us bless God for the witnessing spirit that is abroad, though it go in sackcloth, Rev. 11:3. Think how great a mercy it is to keep ground, though we cannot gain ground.
在改革时期，有人认为关闭讲坛对错误的人是荒谬的，而让出版物对他们敞开大门，这是一种传播和繁殖错误的简便方式；而言论自由更多地被用来谴责接受的真理，而不是友好地辩论无关紧要的事情。确实，必须承认，这个时代不仅产生了许多虚无的，而且还有亵渎的著作，它们造成了巨大的危害。但感谢上帝，出版物对真理和错误一样开放，而真理的速度与错误一样敏捷。上帝从未容忍任何哥利亚向他挑战，而是立即兴起一个大卫来与之对抗。虽然错误像以扫一样先出来，但真理像雅各一样抓住了它的脚跟，并与之搏斗（创 25:26）。如果上帝容许任何角去顶撞他的以色列，他立即会兴起一个木匠来打掉它。让我们为正在传播的见证精神感谢上帝，尽管它穿着麻布（启 11:3）。想想保持阵地是多么大的恩典，即使我们无法取得进展。

Let none complain of the multitude of good books. Though one bad one be too many, yet many good ones are too few; or, as one saith, 'one useless or erroneous book is too many. Many useful orthodox books are but one.' All the prophets and apostles make but one Bible, upon which account we may say all the books that faithfully interpret that are but one book.
让没有人抱怨好书的数量。虽然一个坏书已经太多，但好书却太少；或者，正如有人所说，“一个无用或错误的书已经太多。许多有用的正统书籍只是一本。”所有的先知和使徒只有一本圣经，因此我们可以说所有忠实解释圣经的书籍只是一本书。

All these ways this reverend author was serviceable to the church of God while he lived; and, since his decease, the providence of God hath brought to light several tracts of his, some sooner, some later. And that in great wisdom; for our foolish nature doth many times prize the labours of those dead, whom we despised living, as the Jews, 'Their fathers killed the prophets, and their sons builded their tombs,' Matt. 23:29. We may have such in these days. The spirit of man hath a more reverent opinion of things past than present, of things ancient than modern, of things farther off than near at hand. Another thing wherein the wisdom of God appears in the multitude of books, is, not only a discovery of the manifold gifts of the Spirit, that he pours on his servants (which could not well be seen but in variety and diversity), but also to invite us to the farther study of them by change; for the best of us have some seeds of curiosity. Now God, by the variety of gifts and graces in his servants, invites us to pass from one to another.
这位敬虔的作者在他活着的时候对上帝的教会有很多贡献；而自从他去世以来，上帝的恩典已经揭示了他的一些著作，有些早些，有些晚些。这是上帝的大智慧；因为我们愚蠢的本性常常会珍视那些已故的人的劳动，而我们在他们活着时却看不起他们，就像犹太人一样，“你们祖宗杀了先知，你们修筑先知的坟墓。”（马太福音 23:29）我们现在也可能有这样的情况。人的心灵对过去的事物比现在的事物更加尊重，对古老的事物比现代的事物更加推崇，对远离的事物比近在眼前的事物更加敬畏。上帝的智慧在众多的书籍中还有另一个体现，那就是不仅展示了他赐予他的仆人们的多样化的恩赐（这只有通过多样性和差异性才能看到），而且还通过变化来邀请我们进一步研究这些书籍；因为我们中最好的人都有一些好奇心的种子。现在，上帝通过他的仆人们的各种各样的恩赐和恩典，邀请我们从一个人转向另一个人。

We shall say no more, but entreat thee to consider this treatise as a posthume.* The notes were taken from his mouth by the pen of a ready writer, and a person of note and integrity, whose design is not to forge a piece under the author's name. The very style and matter is so like his other pieces, we hope the legitimacy of it will not be questioned. It is easier to counterfeit another man's name than another man's gifts. Had the author lived to supervise his own work, no question but it would have passed his hand with more authority and more politeness. Thou wilt sometimes meet with some repetitions, yet with the addition of new matter. When thou meetest with it, read it as an impression which may carry force, and work more upon thy heart. In a word, the 'earthen vessel' is broken, the 'heavenly treasure' is preserved for thy use, and here offered to thee.
我们不再多说，但恳请你将这篇论文视为遗作。这些注释是从他口中由一位敏捷的写手记录下来的，这位人物有声望和正直，他的目的并不是伪造一篇以作者名义发表的作品。其风格和内容与他的其他作品如此相似，我们希望它的合法性不会受到质疑。伪造别人的名字比伪造别人的才能更容易。如果作者活着监督自己的作品，毫无疑问，它将以更有权威和更有礼貌的方式通过他的手。你有时会遇到一些重复，但也会有新的内容添加进来。当你遇到这种情况时，将其视为一种可能产生力量并更深入你内心的印象。总之，这个“土器”已经破碎，这个“天上的宝藏”为你的使用而保留，并在这里向你提供。

Now that God hath caused light to shine out of darkness, cause the light of the knowledge of the glory of God, in the face of Jesus Christ, to shine in thine and our hearts, more and more to the perfect day! So pray,
既然上帝使光从黑暗中照耀出来，愿上帝荣耀的知识之光，在耶稣基督的面容中，在你和我们的心中越来越明亮，直到完美的日子！所以，请祈祷

Thy souls' and thy faiths' servants in the Lord's work,
在主的工作中，你们的灵魂和信仰都是仆人

SIMEON ASH.
西蒙·阿什。

JA. NALTON.
JA. NALTON. 翻译为简体中文：JA. NALTON.

JOSEPH CHURCH.
约瑟夫教堂。

A LEARNED COMMENTARY OR EXPOSITION
一篇学术评论或解释

UPON
在...之上

THE FOURTH CHAPTER OF THE SECOND EPISTLE OF ST PAUL TO THE CORINTHIANS
圣保罗写给哥林多教会的第二封书信的第四章

VERSE 6
第 6 节

For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.—2 COR. 4:6.
上帝曾命令光从黑暗中照耀出来，现在照亮了我们的心，使我们在耶稣基督的面前得以认识上帝的荣耀之光。-哥林多后书 4:6

IN the last verse of the former chapter, the blessed apostle sets out the dignity of the gospel above the things of Moses and the things of the law. 'We all,' saith he, 'with open face, as in a glass, behold the glory of God, and are changed into the same image, from glory to glory,' &c. And hereupon, in the beginning of the next chapter, he sets out the excellency of the gospel ministry, being conversant about so excellent a mystery, and sheweth his fidelity in it. 'Therefore,' saith he, 'we faint not; but have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but, by manifestation of the truth, commend ourselves to the consciences of all men in the sight of God.' Here he sheweth his fidelity in the ministry, and his courage, 'he fainteth not;' and likewise his sincerity, he 'labours to approve himself to the consciences of them in the sight of God.' Perhaps he had not all their good words; but it is better to have the consciences of people to give testimony of us than their words, their hearts than their mouths. Therefore the apostle knew not what they censured, but knew he had got some authority in their consciences; and therefore labours 'to approve himself to them in the sight of God,' which sheweth his sincerity. For this is the property of sincerity, to do all as 'in the sight of God;' to do good at all times, in all places, to all persons, in all actions. He that is sincere honours God in all.
在上一章的最后一节中，受福的使徒将福音的尊贵凌驾于摩西的事物和律法之上。他说：“我们众人，面带着不蒙蔽的脸，仿佛在镜子里观看主的荣耀，就变成主的形状，从荣耀变到荣耀。”因此，在下一章的开头，他描述了福音事工的卓越性，它与如此卓越的奥秘有关，并展示了他在其中的忠诚。“所以，我们不丧胆。虽然我们弃绝了暗昧的事，不行诡诈，不谬讲神的道，却将真理表明出来，好在神的面前把自己荐与各人的良心。”在这里，他展示了他在事工中的忠诚和勇气，他“不丧胆”；同时也展示了他的真诚，他“努力在神面前使自己得到众人的良心的认可。”也许他并没有得到他们所有人的好话，但是让人们的良心为我们作证要比他们的言辞更好，他们的内心要比他们的口舌更重要。 因此，使徒不知道他们在指责什么，但他知道自己在他们的良心中获得了一些权威；因此，他努力“在上帝面前证明自己”，这显示了他的真诚。因为真诚的特点就是在“上帝的面前”做一切事情；在任何时候、任何地点、对任何人、在任何行动中都行善。真诚的人在一切事上都尊重上帝。

Obj. Well, it might be objected, 'Many care not for the ministry nor the gospel, it is too obscure,' &c.; as it is the common course of the popish Jesuits to fall to accusation of Scripture as dark.
可能会有人反对说：“许多人不关心事工和福音，因为它太晦涩难懂”，等等；正如天主教耶稣会士常常诬陷圣经晦暗一样。

Ans. But, saith he, 'If the gospel be hid, it is hid to them whom the god of this world hath blinded.' And for further answer of the objection, 'If the gospel be hid from any, it is from them that perish.' And what is the cause? It is in regard of their own hardness of heart, joined with the malice of Satan. The god of the world hath thrown dust in their eyes, otherwise the gospel is clear enough. The blessed apostle was so privy to his own fair, open, free-dealing, that he dares freely say, 'If the gospel be hid, it is to them that perish.' There is no unfaithfulness, no obscurity in me. Satan hath an hand in it: 'the god of this world hath blinded their eyes.'
但是，他说：“如果福音被隐藏了，那是因为这个世界的神蒙蔽了他们。”对于这个异议的进一步回答是：“如果福音对某些人而言是隐藏的，那是因为他们正在灭亡。”原因是什么呢？这是因为他们自己的心硬，加上撒旦的恶意。这个世界的神把灰尘扔进了他们的眼睛，否则福音是很清楚的。这位受福的使徒对自己公正、开放、自由的行事方式非常了解，他敢自由地说：“如果福音被隐藏了，那是对那些灭亡的人而言。”在我这里没有不忠诚，没有模糊不清。撒旦参与其中：“这个世界的神蒙蔽了他们的眼睛。”

The god of this world. What! doth he put God out of his place? No; but the world maketh him so, namely, a god, by doing that to Satan, partly in himself and partly to his instruments, that they should do to God. They are at his beck, and run at his command; he leadeth them by worldly profits and pleasures, as a sheep is led by a green pasture. His influence acts. Wicked men are rightly styled 'men of the world,' Ps. 17:14; and Satan is truly called, by our apostle, 'the god of the world,' for they make him so by yielding to him in his designs.
这个世界的神。什么！他把上帝赶出了他的位置吗？不，而是世界使他成为了神，通过对撒旦的行为，部分是对自己，部分是对他的工具，他们应该对上帝做的。他们听从他的指使，按照他的命令行动；他用世俗的利益和享乐引导他们，就像一只羊被引到绿草场一样。他的影响力起作用。邪恶的人被恰当地称为“世人”，诗篇 17:14；我们的使徒真实地称撒旦为“世界的神”，因为他们通过顺从他的计划使他成为了神。

Satan hath ruled in the church for many hundred years, yet more formerly than he doth in these times; but he did it subtilly. Great persons ruled by their friends, their friends were ruled by popish spirits; they by Jesuits, and the Jesuits by the man of sin, and he by Satan. So you see all resolved to the first principle. Satan hath a great hand in the government of the world. Doubtless the frogs that came out of the mouth of the beast, Rev. 16:13, are Jesuits and irksome devilish spirits. He lieth hid in a corner, and is not seen; but he is the god of the world, because by his subordination he ruleth as he list.
撒旦在教会中统治了几百年，比现在更加隐秘。伟大的人物由他们的朋友统治，他们的朋友受到天主教精神的统治；他们受到耶稣会士的统治，而耶稣会士受到罪恶之人的统治，而罪恶之人受到撒旦的统治。所以你可以看到一切都归结于第一原则。撒旦在世界的统治中有很大的作用。毫无疑问，出自兽口的青蛙（启示录 16:13）是耶稣会士和讨厌的邪恶精神。他隐藏在角落里，看不见；但他是世界的神，因为通过他的层级，他随心所欲地统治着。

Use. Here you see the malice of man, justice of God, and usurpation of Satan. Man is the delinquent, God the judge, Satan the executioner. Man hath a hard and malicious heart against the light, he swelleth against it, and hateth nothing so much as the light. Take a worldly man that hath great parts, offer him the world,* contrary to his lusts and preferment, he will swell. Satan cavils against it. Indeed, men hate nothing so deadly as light, and this is the procuring cause of all mischief. When the truth is forced on you, and you will have none, then God as a just judge saith, Take him, Satan; take him, Jesuit; take him, this or that profane person or vice; and how can such persons escape the blackness of darkness for ever?
使用。在这里你看到了人的恶意，上帝的公正，以及撒旦的篡夺。人是罪犯，上帝是法官，撒旦是执行者。人对光明心怀恶意，他对光明膨胀并且最痛恨光明。拿一个有着伟大才能的世俗人，给他提供与他的欲望和地位相反的世界，他会膨胀。撒旦对此嘲弄。事实上，人们最痛恨的就是光明，这是所有灾祸的诱因。当真理被强加给你，而你却拒绝接受，那么上帝作为公正的法官会说，拿走他，撒旦；拿走他，耶稣会士；拿走他，这个或那个亵渎的人或恶习；那么这样的人又如何能永远逃脱黑暗的深渊呢？

And, beloved, can a man receive this glorious light of the Lord Jesus, when men are so dull and ignorant in the great point of religion? not only because they hate the light, and put off God's just judgments, but also from Satan's temptations, either immediately from himself or his instruments. And lest this should seem to be spoken something too high, 'the gospel is hid to them that perish,' &c., therefore, saith he, 'we preach not ourselves, but Christ; and ourselves your servants for his sake.' He did not speak this arrogantly, for all his ministerial function. He aimeth not at himself, but 'I serve Christ; and am your servant for his sake.' Not the servant of your lusts, for had he been the servant of men he had not been the servant of the Lord Jesus Christ; but the servant of their souls, one that would have laid his hands at their feet to serve them, and would have been their servant indeed for their souls' good.
亲爱的，当人们在宗教的重要问题上如此迟钝和无知时，一个人能否接受主耶稣的光辉？不仅因为他们憎恶光明，推迟上帝公正的审判，还因为撒旦的诱惑，无论是直接来自他自己还是他的工具。为了避免这似乎说得太高，"福音对那些灭亡的人是隐藏的"等等，因此，他说："我们传讲的不是我们自己，而是基督；我们是为他的缘故作你们的仆人。"他并不傲慢地说这话，因为他的全部事奉职责都是如此。他的目标不是自己，而是"我事奉基督；为了他的缘故，我是你们的仆人。"他不是你们私欲的仆人，因为如果他是人的仆人，他就不会是主耶稣基督的仆人；而是他们灵魂的仆人，一个愿意跪在他们脚下为他们服务的人，愿意真正为他们的灵魂福祉而成为他们的仆人。

Now, the words that I have read to you shew the chief and principal cause of the glorious light of the gospel, and the means both to remove the cause of obscurity from the Scripture, and from St Paul's ministry, and shew where it is indeed.
现在，我给你们朗读的这些话揭示了福音光辉的主要原因和手段，既能消除圣经和保罗的事工的隐晦之因，也能展示它们的真正所在。

The principal cause of all light is God: 'God, that hath commanded the light to shine out of darkness, hath shined in our hearts,' not only outwardly in his word, but in our hearts. And to that end he gave the word, &c. So here is the chief cause of the chief end.
所有光的主要原因是上帝：“上帝命令光从黑暗中发出，照耀在我们的心中”，不仅在他的话语中外显，也在我们的心中。为此，他给了话语等等。所以这里是最终目的的主要原因。

First, The chief cause of all saving light that we have in the ministry of the word is God, that shineth in our hearts by the ministry of the gospel. And,
首先，我们在福音事工中所拥有的一切救赎之光的主要原因是上帝，祂通过福音事工在我们的心中发光。

Secondly, The chief end is to give the light of the glory of God in the face of Jesus Christ; not obscurely, like popish spirits, to impose darkness upon the Scriptures. Darkness is not from them; for the subject of the Scriptures declareth the image of God, not the accidental, but the real image of God the Father, who is light; and then they* oppose God, who is light in himself. But the end of the gospel is to give light, and 'the knowledge of God in the face of Jesus Christ.' If therefore the cause and matter and end be light, where is the cause of obscurity?
其次，主要目的是在耶稣基督的面上照亮上帝的荣耀之光；不像天主教徒那样模糊地将黑暗强加于圣经。黑暗并非来自圣经；因为圣经的主题揭示了上帝的形象，不是偶然的，而是真正的上帝之父的形象，他是光；然后他们与上帝对立，上帝本身就是光。但福音的目的是照亮，并在耶稣基督的面上“认识上帝”。因此，如果原因、内容和目的都是光明的，那么模糊的原因在哪里？

To come to the words:
来到这些词语：

First, You see the cause of light, of inward light in the heart. There is a double light—a light in the air and a light in the eye. So there is a light in the heart and a light in the truths themselves. Now, God is the cause of that inward light: 'God hath shined in our hearts;' not only to us, but in our hearts, by his Holy Spirit.
首先，你看到了内心中的光明的原因。有两种光明——空气中的光明和眼睛中的光明。因此，心中有一种光明，真理本身也有一种光明。现在，上帝是那种内在光明的原因：“上帝照亮了我们的心灵”，不仅仅是给我们，而是在我们的心中，通过他的圣灵。

Second, The end of this light is, not to shine in our hearts to no purpose, but to shine in our hearts that we may shine to others; that we may prove the light we have, that shineth to us in darkness, to convey the knowledge of God to all. What knowledge? The knowledge of Christ, and saving knowledge 'in the face of Christ.' And why doth God enlighten the ministers that they may convey light to others? That God's glory may be manifested. All is for his glory. The glory of his goodness, and justice, and his sweet attributes are manifested in Christ, which I shall speak of when I come to them.
其次，这道光的目的并不是毫无意义地照亮我们的心灵，而是照亮我们的心灵，使我们能够照亮他人；使我们能够证明我们所拥有的光，在黑暗中为我们照亮，将上帝的知识传达给所有人。什么样的知识？基督的知识，以及在基督的面前的救赎知识。上帝为什么要启发传道人，使他们能够传递光明给他人？为了彰显上帝的荣耀。一切都是为了他的荣耀。他的善良、公正和他甜美的属性在基督里得以彰显，我将在接下来谈到它们。

Here he sets out God shining in the hearts of his ministers and children, by comparing of the light shining in darkness and God's commanding of light to shine out of darkness in the creation together. He ariseth from works of nature to works of grace, and from earthly things leads the Corinthians to spiritual things, in shewing an exact proportion between the things of nature and the things of grace; and therefore so should we in the matter of grace and glory.
在这里，他通过将黑暗中的光与上帝命令光从黑暗中照耀出来的创造相比，阐述了上帝在他的仆人和子女的心中的光辉。他从自然的作品上升到恩典的作品，从地上的事物引导哥林多人进入属灵的事物，展示了自然事物和恩典事物之间的精确比例；因此，在恩典和荣耀的事上，我们也应该如此。

This he doth to help our apprehensions of heavenly things, by these kind of glasses.
这是他为了帮助我们对天上的事物的理解而做的，通过这种方式。

Therefore look how he takes things of nature to this end, and mark what he saith. He saith not Almighty God hath shined in our hearts, but he sets down that glorious attribute of God's almightiness by a word more familiar to our understandings: 'He that hath commanded light to shine out of darkness.' And thereupon sheweth the almighty power, wisdom, and goodness, that God graciously hath shined in our hearts. It is a wonderful comfort to the soul to single out of God what is fittest, either out of his attributes, his word, his works, or his creation.
因此，看他如何利用自然的事物来达到这个目的，并注意他所说的。他并没有说全能的上帝照亮了我们的心灵，而是用一个更为我们理解的词来描述上帝全能的属性：“他命令光从黑暗中照耀出来。”并且由此展示了上帝的全能、智慧和善良，上帝慈悲地照亮了我们的心灵。从上帝的属性、他的话语、他的作为或他的创造中，将最适合的东西从上帝中单独挑选出来，对灵魂来说是一种奇妙的安慰。

But here we will speak first of that whence he raiseth his proportion, of God's commanding light to shine out of darkness; secondly, and then will shew the proportion between outward and spiritual light.
但在这里，我们首先要谈论的是他从何处得到他的比例，即上帝命令光从黑暗中发出的地方；其次，我们将展示外在光和精神光之间的比例。

1. The proportion of God's commanding light to shine out of darkness, and of light to shine in the soul. The rise whence he fetcheh this is from the creation: 'God commanded light to shine out of darkness.' You know there was a primitive light; lux primogenita, as Basil calls it (e); the first light, which was before the body of the sun, and after was put into the body of the sun, at the fourth day. He created the light first. God 'commanded that light to shine out of darkness.' Now, there is much ado, to no great purpose, what that light was that was created out of darkness, before the sun was made the receptacle of light. The time is short, and to spend it in unnecessary speculations is curious to search, and too rash to determine what that light was, whence it was taken, whether out of the confused mass or the purest part of it, and so lifted up to shine in the world; or whether he did create light out of darkness, taking darkness for the terminus, and not for the matter, to create light out of darkness, because there was nothing but darkness before; or whether God created this primitive light out of any body in the mass, or it was created Out of darkness as out of a mass. But the Scripture determines it not, and therefore we will not meddle with anything in these matters without light of Scripture. Certain it is, that this light did distinguish day and night, and afterward was carried to the body of the sun. And it was created by God's commandment; for it is said, 'He that commanded light out of darkness hath shined in our hearts.'
上帝命令的光从黑暗中照耀出来，光照耀在灵魂中的比例。他获取这一点的来源是从创造开始的：“上帝命令光从黑暗中照耀出来。”你知道有一个原始的光；正如巴西尔所称之为“第一光”（e）；第一道光，在太阳的身体之前存在，在第四天被放入太阳的身体中。他首先创造了光。上帝“命令光从黑暗中照耀出来。”现在，对于在太阳成为光的容器之前，从黑暗中创造出来的那道光是什么，人们争论得很激烈，但没有多大意义。时间很短，把它花在不必要的推测上是好奇的搜索，也是过于草率的决定那道光是什么，它从哪里来，是从混乱的物质中还是从最纯净的部分中取出来，然后被提升到世界中发光；或者上帝是否创造了这道原始的光，从质量中的任何物体中创造出来，或者它是从黑暗中创造出来的，就像从一个质量中创造出来一样。 但圣经没有确定这一点，因此我们不会在这些事情上插手，除非有圣经的光明。可以肯定的是，这光明区分了白天和黑夜，后来被带到了太阳的身上。它是由上帝的命令创造的；因为有人说，“那吩咐光从黑暗中发出的，已经照耀在我们的心里。”'

Now, it is said here that light is God's creature. It is out of darkness, and it is by God's command. It was but his word fiat et fuit, a word and a world; as it was spoken it was made, Gen. 1:3.
现在，这里说光是上帝的创造物。它来自黑暗，是由上帝的命令而存在。它只是他的话语“fiat et fuit”，一句话就是一个世界；当它被说出来时，它就被创造了，创世记 1:3。

1. The thing created was light; 2. The manner how, by the word; 3. Out of what? From darkness. I will not speak distinctly* of them—it were to little purpose—but altogether: 'God hath commanded light to shine out of darkness.'
1. 创造出来的东西是光； 2. 通过话语的方式； 3. 从什么中产生？从黑暗中。我不会详细地谈论它们，这样做没有多大意义，但总的来说：‘上帝命令光从黑暗中照耀出来。’

This command shews that God did it quickly and easily. It was but a word, a command; and he did it without any influence at all, by a mere word.
这个命令显示上帝迅速而轻松地完成了它。只是一个词，一个命令；他完全没有任何影响，只是凭借一个简单的词完成了它。

It was independently done of God. There was no matter to make it of, at least as good as nothing; for it was made of the mass. The mass was made of nothing.
这是独立于上帝之外完成的。它没有任何物质可以用来制造，至少几乎没有；因为它是由混沌物质制成的。混沌物质是由虚无创造的。

Reason 1. Now, if you ask, Why God did create light in the first place? I answer, It was because he might distinguish his six days' works. If there had not been [light] to distinguish day and night, where had that distinction been?
原因 1. 现在，如果你问，为什么上帝一开始创造了光？我回答，那是因为他要区分他六天的工作。如果没有[光]来区分白天和黑夜，那个区分在哪里呢？

Reason 2. And then again, God had lost the glory of his works if he had not created light. Light hath a heavenly quality, the principal of all qualities, the most excellent part of all.
原因 2. 再说一次，如果上帝没有创造光，他的作品就会失去荣耀。光具有天上的品质，是所有品质的主要元素，最卓越的部分。

Reason 3. And God created it first, that it might discover itself and all other things. It was primum visibile, that made all others seen. What had the beauty of the creatures been if light had not been created? They had all been covered in darkness. What end had there been of the eye and colours? Indeed, there is no quality that so much resembles God and divine things as light. The Scripture is exceedingly delighted in the using of this term light: 'God is the light of the world,' John 1:4, seq. 'Christ is the light of the world, that lighteth every one that cometh into the world,' John 1:9. The Holy Ghost is light, the angels light, the saints are the children of light. So that God taketh from hence those terms by which he sets out the dignity and excellency of himself, his children, and servants; and shews you the reasons of that light 'that enlightens every one that cometh into the world.'
原因 3. 上帝首先创造了光，以便它可以发现自己和其他一切事物。它是第一个可见的，使其他一切变得可见。如果没有光的创造，生物的美丽又有何意义？它们都将被黑暗所覆盖。眼睛和颜色又有何用？实际上，没有任何品质能像光一样与上帝和神圣之物相似。圣经非常喜欢使用光这个词：“上帝是世界的光”，约翰福音 1:4，序。“基督是世界的光，照亮世界上的每一个人”，约翰福音 1:9。圣灵是光，天使是光，圣徒是光之子。因此，上帝从这里借用那些用来描述他自己、他的子民和仆人尊贵和卓越的术语；并向你展示了那个“照亮世界上的每一个人”的光的原因。

Light sheweth and discovereth all the excellency of things, and distinguished one thing from another, and therefore Ambrose calleth it lux prima gratia mundi (f), the first grace of the world, and that ornament of the creature which sets out all other ornaments, that distinguisheth one from another.
光明展示并揭示了万物的卓越之处，区分了一物与另一物，因此安布罗斯称之为"世界的第一恩典"，是装饰万物的装饰品，区分了一物与另一物。

Reason 4. Again, it is that quality that doth quicken and enliven, and therefore the things that do quicken and enliven are lightsome; a lively quality that puts life and cheerfulness into things. Light is sweet, Eccles. 11:7. And it hath a quality likewise that it is not alone, for it is vehiculum, a conveyer of all influence from heaven. The virtue of conveying life into things on the earth is the light. Heat is but a connection. Heat cometh with light; and heat together with light, fosters and cherisheth all things in the world; as in nature, if there were not fire and heat, what could be good in nature? and if not heat and light, what would become of the world? All progressions and motions come from hence; and when light discovers good or ill, danger or commodity, this or that, thereupon the creature moves or removes from things hurtful, by benefit of the light. To be in darkness is a most hideous and irksome condition. Darkness breeds nothing but fear and terror, which weakeneth the spirit, and doth whatsoever is contrary to light. Lux gloria creationis, tenebræ sunt opprobria.
原因 4. 再次，它是那种能够使事物活跃和生动的质量，因此能够使事物活跃和生动的是轻盈的；一种能够给事物注入生命和愉快的活力。光是甜美的，传道书 11:7。它还有一个特性，它不是孤立存在的，因为它是一种载体，能够传递来自天堂的所有影响力。将生命传递到地球上的力量就是光。热只是一种连接。热随光而来；热和光一起，滋养并培育世界上的一切事物；就像在自然界中，如果没有火和热，自然界中还有什么好的呢？如果没有热和光，世界将会怎样？所有的进展和运动都源于此；当光发现好或坏、危险或利益、这个或那个时，生物就会因为光的好处而移动或远离有害的事物。处于黑暗中是一种最可怕和讨厌的状态。黑暗只会滋生恐惧和恐怖，削弱精神，并产生与光相反的一切。光是创造的荣耀，黑暗是耻辱。

I might be very large in setting out the excellency of it, and all to good purpose, that we might see the excellency of the benefit thereof.
我可能在阐述其卓越之处时非常详细，并且都是出于良好的目的，以便我们能够看到其所带来的好处的卓越性。

O beloved, what were our lives without it! We forget common benefits. How dark, disconsolate, fearful, terrible, and uncomfortable were our lives if they were without this quickening and solacing quality of light! and therefore we ought to take notice even of the rise of St Paul. I do but give a taste, 'For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.'
亲爱的，如果没有它，我们的生活将是怎样的！我们忘记了共同的好处。如果我们的生活没有这种使人振奋和安慰的光明品质，它将是多么黑暗、沮丧、恐惧、可怕和不舒适！因此，我们应该注意圣保罗的崛起。我只是给你一个味道，“因为那吩咐光从黑暗中照耀出来的神，已经照亮了我们的心，使我们在耶稣基督的面上看见神荣耀的知识之光。”

We see then that God by his authority commanded light to shine out of darkness. But what God? God the Father or God the Son? I answer, Elohim, the Father, Son, and Holy Ghost. All things were first from the Father, but the Son was Λόγος, and it was the Word that gave this command, Heb. 1:3. But the will of God is his word. The will of Christ is λόγος; for God created all things by the Son, who is the Wisdom of the Father. Therefore this word, 'Let there be light,' came from that Word, that Λόγος, which is the cause of all things, as John 1:3, 'By him were all things made that were made.' And the Spirit was an immediate cause; for the Spirit of God lay upon the waters. It lay upon the chaos. By it all things were made. It brooded as a hen upon the chickens, and as an eagle fluttereth upon her young ones.* The Holy Ghost did cherish and foster the primitive matter, on which all things were made. But they all agree in one.
我们看到，上帝凭借他的权威命令光从黑暗中发出。但是，是哪个上帝？上帝父亲还是上帝儿子？我回答说，是以利亚敬，即父、子和圣灵。万物首先来自父亲，但是儿子是Λόγος（即道），正是这个道发出了这个命令，希伯来书 1:3。但是，上帝的旨意就是他的话语。基督的旨意就是λόγος（即道）；因为上帝是通过儿子创造万物的，而儿子是父亲的智慧。因此，这句话“要有光”来自那个道，那个Λόγος，他是万物的原因，正如约翰福音 1:3 所说，“万物是借着他造的”。圣灵是一个直接的原因；因为上帝的灵停在水面上。它停在混沌之上。万物都是借着它造的。它像母鸡在小鸡上面孵蛋，像雄鹰在幼鸟上面扇动翅膀。圣灵滋养和培育着最初的物质，万物都是在这上面创造的。但是，他们都是一致的。

You have the story in the first of Genesis. Elohim did it, Father, Son, and Holy Ghost. I would willingly come to some observation that may make it useful to us. Before I come to the main thing, this is worth our observing.
你在创世纪的开头就有这个故事。上帝创造了它，父、子和圣灵。我愿意提出一些观察，使它对我们有用。在我谈到主要内容之前，这值得我们注意。

Obs. 1. That God commanded light out of darkness, to shew that God is the Almighty God, gracious, wise. We see that all things came from an almighty power. So the use of everything, the connection and subordination of one thing to another, it sheweth that all things came from a wise and gracious beginning. For we see that in the earth there are many beautiful things. The heavens, how glorious are they! and in the world how many excellent beauties! What were these if there were no light? and what were light if there were not an eye? Now, where there is a reference of one thing to another, and a connection of things, and a use of one thing to serve another, it sheweth that he was a God, and a wise God, that made all. This principle cannot be too much stood upon, because the weight of Christianity lieth upon it. The order, and use, and goodness of things, and connection of things, shew there is a good and a wise God. Take that for granted.
注意 1：上帝命令光明从黑暗中出现，以显示上帝是全能、仁慈、智慧的上帝。我们看到一切事物都来自全能的力量。因此，一切事物的使用、相互联系和从属关系表明一切事物都来自一个智慧和仁慈的起源。因为我们看到地球上有许多美丽的事物。天空，它们是多么辉煌！世界上有多少卓越的美景！如果没有光明，这些又算什么？如果没有眼睛，光明又算什么？现在，当一件事物与另一件事物有关联、相互连接，并且一件事物用于服务另一件事物时，这表明创造一切的是一个上帝，一个智慧的上帝。这个原则不能过于强调，因为基督教的重要性就在于此。事物的秩序、使用和善良，以及事物之间的联系，表明存在一个善良和智慧的上帝。请将此视为已知。

So you see what manner of worker God is in the creation, although independent, that can do all things at a word, with ease, without influence, without help. He dependeth not on matter as we do, that can do nothing without matter and subject to work upon, but he can work his own matter, can raise things out of nothing.
所以你看到了上帝在创造中是怎样一种工作者，虽然独立，但可以一言以蔽之，轻松地做任何事情，没有影响，没有帮助。他不依赖于物质，就像我们一样，没有物质就无法做任何事情，也没有工作的对象，但他可以创造自己的物质，可以从无中创造事物。

Use. And it is very observable, for to help us in the dealings of our lives, to have such a conceit* of God that we should not limit God in our thoughts; when we are in any extremity to tie him to this thing or to that thing. He can make matter out of nothing. Why should we limit the unlimited God, and so hinder our own comfort? Therefore we should infer hence, that God commandeth light to shine out of darkness. Observe that, when we be in dark conditions, and dark in sin, whatsoever sin and dark conditions we are in, as Isa. 45:7, 'I the Lord create light out of darkness,' that is, out of a darksome condition. Now light is taken for a comfortable condition, Esther 8:16. When we be in any dark condition, limit not God. He is an independent worker. Question not how this may be and that may be. We must not bring God within the compass of our conceits and reasons. God is not as man; and therefore whatsoever our condition be, let us never limit God. God's people should never be better, the times were never worse. Where we be bad, God is good. Times are bad, God is good. He can alter all. When there is no hope of escaping, no likely issue, God can make it good. In the hardships, the exigencies of the soul, God takes occasion to shew the glory of his power, as Isa. 4:5, God, saith he, 'created a pillar of fire, to go before the Israelites out of Egypt into Canaan.' If we want any comfort in any condition, being in covenant with such a God, if we be his children, he can create light, and can make a pillar of fire to go before his people to bring them to Canaan. See what the apostle saith, 2 Cor. 1:3, 'He is the God of all consolations;' not of this or that consolation, but the God of all consolations; that if we want he can work good out of the contrary, light out of darkness; he can draw matter of comfort out of discomfort; he can make every condition serve to his own ends; he can make 'all things work together for the good of his children,' Rom. 8:28. The greater the power of this great God is, the greater is our comfort. We serve a God that can 'command light to shine out of darkness,' and shall we despair in any condition whatsoever? He can give rest without sleep, and strength without meat. He cannot be limited. Therefore let us not limit him.
使用。而且很明显，为了帮助我们在生活中的交往中，我们应该对上帝有这样一种概念，不要在思想中限制上帝；当我们处于任何极端时，不要把他束缚在这个事物或那个事物上。他可以从无中创造物质。为什么我们要限制无限的上帝，从而阻碍我们自己的安慰？因此，我们应该从中推断出，上帝命令光从黑暗中发出。注意，当我们处于黑暗的境况中，而且在罪恶中黑暗，无论我们处于什么样的罪恶和黑暗的境况中，如以赛亚书 45:7 所说，“我是耶和华，从黑暗中创造光明”，也就是从黑暗的境况中。现在，光被视为一种舒适的状态，以斯帖记 8:16。当我们处于任何黑暗的境况中时，不要限制上帝。他是一个独立的工作者。不要质疑这可能是怎么回事，那可能是怎么回事。我们不能把上帝纳入我们的概念和理由之内。上帝不像人；因此，无论我们的状况如何，让我们永远不要限制上帝。上帝的子民永远不会更好，时代从来没有更糟。在我们糟糕的时候，上帝是好的。时代是糟糕的，上帝是好的。他可以改变一切。当没有逃脱的希望，没有可能的结果时，上帝可以使它变好。 在困难中，灵魂的需要，上帝借机展示他的权能的荣耀，就像以赛亚书 4:5 所说，上帝说，'他创造了一根火柱，引导以色列人从埃及进入迦南。'如果我们在任何情况下需要安慰，与这样一个上帝立约，如果我们是他的儿女，他可以创造光，可以使一根火柱引导他的子民前往迦南。看看使徒在哥林多后书 1:3 中说的话，'他是一切安慰的上帝；'不仅仅是这个或那个安慰，而是一切安慰的上帝；如果我们需要，他可以从相反的事物中产生好处，从黑暗中产生光明；他可以从不安中得到安慰的事物；他可以使每个情况都为他自己的目的服务；他可以使'万事互相效力，叫爱他的人得益处'，罗马书 8:28。这位伟大上帝的能力越大，我们的安慰就越大。我们事奉的是一个能够'命令光从黑暗中发出来'的上帝，那么我们在任何情况下都应该绝望吗？他可以使人在不睡觉的情况下得到休息，可以使人在不吃饭的情况下得到力量。他是无法被限制的。因此，让我们不要限制他。

Use 2. So again, for the state of the church, whatsoever condition it is in, consider the creation. 'God commands light to shine out of darkness.' The church being in darkness, God can command the light presently to shine out of darkness, as in Esther's time, Esther 6:3, seq. What terrible darkness was the church in, when Haman was commanded to destroy all the Jews! and what a terrible case was the church in in Egypt and Babylon! In a most darksome condition; and yet God brought light out of darkness, as in Esther's time.
使用 2。所以，对于教会的状况，无论它处于何种状态，考虑创造。'上帝命令光从黑暗中发出。'教会处于黑暗中，上帝可以命令光立即从黑暗中发出，就像以斯帖的时候一样，以斯帖记 6:3，之后。哈曼被命令要毁灭所有的犹太人时，教会处于何等可怕的黑暗中！教会在埃及和巴比伦也处于可怕的境地！处于最黑暗的状态；然而上帝使光从黑暗中发出，就像在以斯帖的时候一样。

And so of latter times; a little before Luther's time, was not the church brought low, so that darkness overspread the world? and cannot God raise up the blessed light of the truth? And also of latter times, look but the last year,* in what a dark condition the church was. But God begins to do for his church again. Who would have thought this the other year, when the enemy began to be so insolent? But God can fetch Cyrus from the east and from the north to help his people, Isa. 44:28; 45:1. God can fetch a man from the north, from this place and that place, to help his church. Therefore in no condition of the church despair; for we are in covenant with God, that can 'command light out of darkness.' 'He that is in darkness, and hath no light,' let him trust in the name of his God, Isa. 50:10. We must cast anchor at midnight, and trust in the midst of darkness. We see darkness is hideous, yet a little spark of light doth banish it, and overcome it, as a little rotten wood expelleth it in some measure, that hath shining in it. Now, beloved, is this darkness in the world, this lower darkness, driven away by a spark of light in some proportion? and shall not we think that great Light, the Father of lights, God, when he shines on the soul, will quickly banish away all darkness? It must needs be so.
所以在后来的时候，就在路德之前的一点时间里，教会不是陷入了困境，黑暗笼罩了世界吗？难道上帝不能再次带来真理的光辉吗？而且在最近的时候，看看去年，教会处于多么黑暗的状态。但是上帝开始为他的教会做事。谁能想到去年的时候，当敌人开始如此嚣张时，会发生这样的事情呢？但是上帝可以从东方和北方召来居鲁士来帮助他的子民（以赛亚书 44:28；45:1）。上帝可以从北方、从这个地方和那个地方召来一个人来帮助他的教会。所以在教会的任何状况下都不要绝望，因为我们与上帝立约，他能够“从黑暗中命令光明”。 “那在黑暗中，并没有亮光的人”，让他倚靠他的上帝的名（以赛亚书 50:10）。我们必须在午夜抛锚，并在黑暗中信靠。我们看到黑暗是可怕的，但是一点点光芒就能驱散它，战胜它，就像一点点腐烂的木头在某种程度上驱逐它一样，那里有光芒。现在，亲爱的，这个世界上的黑暗，这个更低的黑暗，是否被一点点光芒在某种程度上驱散了呢？ 难道我们不应该认为，伟大的光明，光之父神，当他照耀灵魂时，会迅速驱散一切黑暗吗？必然如此。

Use 3. This may help us likewise for time to come. Great things are promised for time to come. We must help ourselves by this former work of creation. God that 'commanded light to shine out of darkness' will restore the Jews his ancient people again. St Paul calleth it the resurrection from the dead, Rom. 11:15. It shall be a raising from the dead, as it were. He that 'commanded light to shine out of darkness' can do it, and will do it. He that did make all things out of nothing, can cause that that which is less, a resurrection. And so the fulness of the Gentiles, they be now in darkness, and in the shadow of death. What pitiful darkness are the East and West Indies in, and many of the southern countries, that serve the devil, not God? Better times are coming. The converting of the Gentiles will come, and in due time we may expect that the 'man of sin' shall be laid flat in the dust. Babylon shall fall. It is fallen exceedingly much, specially in the hearts of the people, which is the way to the last fall; but antichrist must fall together, and then the church will be glorious, Rev. 14:8. He that made all things out of nothing, can make great things out of nothing. He that made of nothing glorious things, can make glorious things nothing. It is the same power to annihilate that it is to create. God, that made all things out of nothing, can bring all things to nothing. God will consume, and blast, and blow upon that 'man of sin.' Jehovah is mighty, and doth mightily. Therefore the vast world shall be consumed ere long. Comfort yourselves therefore with these things from hence, that God that made all things of nothing, can turn those things that are into nothing again.
使用 3.这可能有助于我们未来的时间。伟大的事情被承诺给未来的时间。我们必须通过这个先前的创造工作来帮助自己。上帝“命令光从黑暗中发出”将再次恢复犹太人作为他的古老子民。圣保罗称之为从死亡中复活，罗马书 11:15。它将是一种从死亡中复活的方式。那个“命令光从黑暗中发出”的人可以做到，并且将会做到。他曾使一切从无中创造，可以使较小的事物复活。所以，外邦人的丰满，他们现在处于黑暗和死亡的阴影中。东西印度群岛和许多南方国家，为魔鬼服务而不是上帝，处于可怜的黑暗中。更好的时代即将到来。外邦人的转化将会发生，我们可以期待“罪人之人”将被击倒在尘土中。巴比伦将倒塌。它已经倒塌得非常严重，特别是在人们的心中，这是通往最后倒塌的途径；但是反基督者必须一起倒下，然后教会将会荣耀，启示录 14:8。那个使一切从无中创造的人，可以使伟大的事情从无中创造出来。 他能将无物变为荣耀，也能将荣耀变为无物。毁灭与创造同样具有力量。上帝创造了一切，也能将一切归于无物。上帝将消灭、毁灭并吹垮那个“罪人”。耶和华是强大的，他行事有力。因此，这广袤的世界将很快被消灭。所以，从这些事情中得到安慰，上帝创造了一切无物，也能将那些存在的事物再次变为无物。

Would you know how? 'Strong is the Lord that judgeth his,' Rev. 18:8. He answereth an objection. Oh, but she flourisheth, and hath many princes, emperors, potentates, and strong arms of flesh to support her. 'But strong is the Lord that hath spoken it,' and can do it. If God will consume her, who can support her? Thus we see what use to make of the foundation of St Paul: he fetcheth it from God's commanding light out of darkness.
你会知道如何吗？'审判她的主是强大的'，启示录 18:8。他回答了一个反对意见。哦，但她繁荣，有许多王子、皇帝、统治者和强大的肉体力量来支持她。'但是说过的主是强大的'，他能做到。如果上帝要毁灭她，谁能支持她呢？因此，我们看到了如何利用圣保罗的基础：他从上帝的命令中将光从黑暗中带出来。

It is a very sweet use to search the former works of God, to look back and consider what God hath done in former times. You may see in Isa. 27:3, and Ps. 74:16, 'The day is thine, the night is thine.' Thou hast made distinctions between day and night: thou canst deliver thy church. It is a singular grace to make use of common things, even of the works of creation; for herein a child of God differs from another. Another takes God's common mercies, and sees the works of God, and goeth on brutishly. A fool considers not these things. Oh, but the intelligent Christian considers the great work of creation, of his commanding of all things out of nothing, and he can make no common use of things. And that is the excellency of a Christian; to support his faith, he can make use of sacraments, and word, and creation. Therefore, let us know we be God's children, by gaining glory to God by our gracious spirits, by shewing our skill by the Spirit, to let nothing pass without observing, which may support our faith and encourage our souls, as the apostle fetcheth comfort from the work of creation. Let us make use of this so great a God, who can do great things, and you can do great things with him. If a company would join in an army of prayers, it were worth all the armies in the world; it would set the great God on work. He that can raise light out of darkness, what cannot he do to his poor church, if they had a spirit of prayer to set him on work! Let us pray for the things we have promises for with much confidence: for the conversion of the Jews, and confusion of the 'man of sin.' We have the word for it. God goeth before it. The enemies begin to fall before the church. Follow God wheresoever he goeth. There is something for faith to lay hold upon, and encouragement, that he is mighty; and whatsoever he can do, he will do for the good of the church; and you see how he can do it. He doth but command, and it is done. God with his beck commands all. He can hiss for an enemy from the farthest part of the world, and have them come presently, Isa. 5:26. His finger will do great matters: what will his arm do then? When our blessed Saviour was in the days of his flesh, and said, 'Avoid, Satan,'* he must be gone presently. He commanded away the devil at a word; he rebuked fevers, sicknesses, waves, tempests: he spake but the word, and all was quiet and still; the devil and all, at his command. And is not he as strong in heaven as on earth? It is but a word, out of doubt, to deliver his church, and restore lightsome times again.
搜索上帝以前的作为，回顾并思考上帝在过去所做的事情，是一种非常甜蜜的用途。你可以在以赛亚书 27:3 和诗篇 74:16 中看到，“白昼属你，黑夜也属你。”你创造了白昼和黑夜的区别：你能拯救你的教会。利用常见的事物，甚至是创造的作品，是一种特殊的恩典；因为在这方面，神的儿女与其他人不同。另一个人接受神的普通怜悯，看到神的作为，却像畜生一样继续下去。愚昧的人不考虑这些事情。但是，聪明的基督徒考虑到了创造的伟大工作，考虑到了他从无中命令万物的工作，他不能对事物进行普通的使用。这就是基督徒的卓越之处；为了支持他的信仰，他可以利用圣礼、圣言和创造。因此，让我们知道我们是神的儿女，通过我们恩慈的心灵给神带来荣耀，通过圣灵展示我们的技能，不让任何可以支持我们的信仰和鼓励我们的灵魂的事情被忽视，就像使徒从创造的工作中得到安慰一样。 让我们利用这位伟大的上帝，他能做伟大的事情，你也可以与他一起做伟大的事情。如果一个公司愿意加入祈祷的军队，那将比世界上所有的军队都更有价值；这将使伟大的上帝开始工作。他能从黑暗中带来光明，如果教会有祈祷的精神来启动他的工作，他能做什么呢？让我们为那些有应许的事情满怀信心地祈祷：为犹太人的归向和“罪人之人”的混乱。我们有上帝的话语。上帝在前面。敌人开始在教会面前倒下。无论上帝走到哪里，我们都要跟随他。信心有东西可以抓住，有鼓励，他是强大的；他能做任何事情，都是为了教会的利益；你看到他是如何做到的。他只需一声令下，事情就完成了。上帝用他的手指指挥一切。他可以从世界最远的地方召唤敌人，他们会立刻前来，以赛亚书 5:26。他的手指可以做大事：那他的手臂又能做什么呢？当我们救主在他有血肉之躯的日子里说：“撒但，退去”，他必须立刻离开。 他一声令下，魔鬼就离开了；他斥责了热病、疾病、波浪和暴风雨：他只需一句话，一切就会平静安宁；魔鬼和一切都听从他的命令。难道他在天堂里不像在地上一样强大吗？毫无疑问，只需一句话，他就能拯救他的教会，恢复光明的时代。

'What aileth thee, O thou Jordan, that thou gatherest thyself on heaps? The sea fell back at thy rebuke, O Lord,' Ps. 114:5. He hath all things at command. A whale is commanded to receive Jonah, 1:17; a fish was at his command to bring tribute, Mat. 17:27; and all things in heaven and earth. Oh what a God we serve, who as he can bring out of darkness, so he can do it by his word.
你为何如此困扰，约旦河啊？主的责备使海水退却，诗篇 114:5。他拥有一切的掌控权。他命令鲸鱼接纳约拿，约拿书 1:17；他命令一条鱼带来纳税，马太福音 17:27；他掌管天地万物。哦，我们所侍奉的神是何等伟大，他能用他的话语使黑暗消散。

Use 4. Therefore, labour from hence for perfect resignation of our souls, and bodies, and conditions, into the hands of this God that can do all with his word, as those three men did in Dan. 8:16, 'God can deliver us if he will,' but we will resign ourselves into his hands. What lost they by that? And the poor man in the gospel: 'Lord, if thou wilt, thou canst make me clean,' Mat. 8:2. Presently, 'I will, be thou clean.' If we can, in any disconsolate condition, say, If thou wilt, Lord, thou canst, we shall, in God's blessed time, have an answer, I will; therefore thou shalt be in a better condition. Leave it to him that knoweth better what is for the good of us, than ourselves do.
因此，劳动从此为了我们的灵魂、身体和境况的完全顺服，交托给这位能以他的话语完成一切的上帝，就像但以理书 8:16 中的那三个人一样：“上帝若愿意，他能拯救我们，”但我们愿意将自己交托给他的手中。他们因此失去了什么？还有福音中的那个可怜的人：“主啊，你若愿意，就能叫我洁净，”马太福音 8:2。立刻，“我愿意，你洁净了吧。”如果我们在任何沮丧的境况中能够说：“主啊，你若愿意，你能够，”我们将在上帝赐福的时候得到回答：“我愿意。”因此，你将处于更好的境况。将它交给那位比我们更知道什么对我们有益的人。

And therefore, I beseech you, make this use of it. Give up yourselves to God, and serve him exactly and perfectly. Will you have a rule and a ground to serve God exactly at every beck and command? Remember you have such a God as commands light out of darkness, and shall not we serve him? Shall we be slack in obedience to him that can create comforts when we want? that can bring us out of any condition, or at least, can make any condition comfortable? He can enter into dungeons, prisons, and make prisons paradises; he can by his Spirit do immediately what the creature doth; for what command is in the creature but it is in him? And he can speak that comfort to the soul that the creature can;* and therefore, shall we not walk perfectly with him that is an independent worker, that can work above means, against means, that can do all he hath done, and more than he hath done, can do all that he will do, and will do more than we can conceive he can? And shall not we resign ourselves to him, and walk perfectly with him? shall we displease him, to please men? shall we leave his subjects and children, for this and that fear? Let our condition be never so uncomfortable, he can make it comfortable, and he can make the greatest and most glorious condition in the world a hell; and therefore, let us make use of these in all the extremities of the church.
因此，我恳求你们，要这样使用它。将自己奉献给上帝，完全而完美地侍奉他。你们是否需要一个准则和基础，以便在每一个指令和命令下完全侍奉上帝？请记住，你们有一个能够从黑暗中命令光明的上帝，难道我们不应该侍奉他吗？我们是否应该在顺服他的时候懈怠，而他却能在我们需要时创造安慰？他能够使我们摆脱任何困境，或者至少能够使任何困境变得舒适？他能够进入地牢、监狱，并将监狱变成天堂；他能够通过他的圣灵立即做出任何生物所能做的事情；因为生物中有什么命令不是他所拥有的？他能够给灵魂带来与生物相同的安慰；因此，我们难道不应该与他完全同行吗？我们是否应该为了取悦人而惹他不快？我们是否应该因为这样或那样的恐惧而离开他的子民和儿女？ 让我们的状况再不舒适，他都能使其变得舒适，他也能将世界上最伟大最光荣的状况变成地狱；因此，在教会的一切困境中，让我们利用这些。

VERSE 6, Part II
第二部分第 6 节

For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
上帝曾命令光从黑暗中照耀出来，在我们的心中照亮，以在耶稣基督的面上，给予对上帝荣耀的认识之光。

The apostle labours, in the beginning of the chapter, to remove an imputation cast upon the gospel, as if it were not true doctrine. But if it be so, it is to them 'in whom the god of this world hath blinded their eyes.'
使徒在本章的开头努力消除对福音的指责，说它不是真理的教义。但如果是这样，那是因为“这世界的神蒙蔽了他们的眼睛”。

Secondly, he labours to remove the imputation of vain-glory, as if his preaching did such great wonders; and sheweth that the efficacy of all is from above, from God, who commanded light to shine out of darkness; and for this end, 'to give the light of the glory of God in the face of Jesus Christ.'
其次，他努力消除虚荣的指责，好像他的传道做出了如此伟大的奇迹；并展示一切的效力都来自上面，来自上帝，他命令光从黑暗中发出；而这个目的是为了“在耶稣基督的面上显明上帝的荣光的光照”。

The words have these two parts: the chief and principal cause of all heavenly light in us—ministerial will not serve the turn—'God commanded light to shine,' &c.
这些词有两个部分：我们内心所有天上光明的首要和主要原因——辅助的意愿无法胜任——“上帝命令光明照耀”，等等。

For the first, 'God hath commanded light to shine out of darkness.' There is no less work to shine in that dark heart of man, than to create the world, to create light out of darkness. So much harder than that (though not in regard of an omnipotent power, for to that nothing is hard, but in regard of the thing itself), because there is much obscurity and rebellion in the heart. There is no help at all.
首先，“上帝命令光从黑暗中发出。”在人的黑暗心灵中发光，与创造世界、从黑暗中创造光一样需要付出巨大的努力。尽管这比前者更困难（虽然不是因为全能的力量，对于全能者来说没有什么困难，而是因为事情本身），因为心灵中存在着许多模糊和反抗。没有任何帮助。

To add a little—that we may be raised up to admiration of the excellency of the new creature. There is nothing at all of it in our nature. There is something in nature to join with duty; there is a seed of it in us. But for heavenly light, for knowledge of God in Christ, there is nothing at all of it in nature. It must not be repairing and piercing, but a whole creation. And therefore there be more good lessons in the gospel than in the law, because the law hath something in it that accordeth with us, for the law and the law in our hearts agree; but the gospel is altogether from without, both the truth itself, and the special grace wrought by the gospel. And therefore the proud and vain hearts of men make this and that conceit of Christ and his offices, because nature will not submit to it, it having nothing of it in itself; and therefore the gospel must raise oppositions. It bringeth in self-denial, being the first doctrine, so contrary to the will, which turneth a man out of himself. Therefore God that created light out of darkness must shine in our hearts.
为了增加一点——让我们对新造之物的卓越感到惊叹。我们的本性中根本没有任何关于它的东西。在我们的本性中，有一些与责任相结合的东西；在我们内心中有一颗种子。但是对于天上的光明，对于在基督里认识上帝，我们的本性中根本没有任何关于它的东西。它不应该是修补和穿透，而是一个完整的创造。因此，福音书中有比律法更多的好教训，因为律法中有一些与我们相符的东西，因为律法和我们内心的律法是一致的；但是福音书完全来自外部，既有真理本身，也有福音书所产生的特殊恩典。因此，人们骄傲和虚荣的心灵对基督及其职责产生这样那样的想法，因为本性不会屈服于它，本性本身没有任何关于它的东西；因此，福音书必须引起反对。它带来了自我否定，作为第一教义，与人的意愿完全相反，它使人离开自己。因此，创造光明于黑暗中的上帝必须照耀我们的心灵。

And yet let me add this, we should not despair, for it is God that shineth. Come under the means wherewith God is pleased to be effectual, attend on the posts of wisdom, and God will stir the waters in his good time, John 5:3, will convey an almighty power in the use of the ordinances. Let no man therefore despair, because it is in God's power to shine in our hearts, and it is well for us that it is in the power of God to work grace, for now it is out of our own. And all immediately depend on God. Meet him, attend him there, and he will meet us; depend on him, and undoubtedly he will work grace first or last. This is God's way, and you shall find God in it.
然而，让我补充一点，我们不应绝望，因为是上帝在发光。遵循上帝喜悦的方式，参与智慧的指引，上帝将在适当的时候激发水流，约翰福音 5:3，会在使用仪式时传递全能的力量。因此，没有人应该绝望，因为上帝有能力在我们的心中发光，对我们来说，上帝有能力施行恩典是件好事，因为现在这不再取决于我们自己。而且一切都直接依赖上帝。在那里与他相遇，侍奉他，他将与我们相遇；依靠他，毫无疑问他将首先或最后施行恩典。这是上帝的方式，你将在其中找到上帝。

Secondly, the end of this light that God commandeth to shine in our hearts, not in our brains. God's illumination goeth through the whole soul, alters the will and affection. They that are not altered in the course of their hearts and souls, as well as their understandings, in Scripture they are said to know nothing at all. He that knoweth not Christ so as to put off the old man, and put on the new, that hath not divine light passing through the understanding to the will, and through the whole man, he knoweth nothing in religion but what may stand with damnation.
其次，这种光的终结是上帝命令在我们的心中发光，而不是在我们的大脑中。上帝的启示贯穿整个灵魂，改变意愿和情感。那些在心灵和灵魂的道路上没有改变的人，在圣经中被称为一无所知。那些不认识基督，不能脱去旧人，穿上新人，没有神圣的光透过理解到意愿，贯穿整个人的人，在宗教上一无所知，只能与永世的毁灭相符。

When the light presseth on him in his courses, he is always reproving it, and therefore they be never quiet. It is a vexing light, an unprofitable light, nay, a light whereby damnation is increased, if it be not joined with sanctification and illumination overspreading the whole soul.
当光线在他的行程中施加压力时，他总是责备它，因此它们从未安静。这是一种令人烦恼的光线，一种无益的光线，甚至是一种增加了诅咒的光线，如果它不与全身心的成圣和照明相结合的话。

And the end of it is to give the 'light of the knowledge of God in the face of Jesus Christ.'
最终目的是在耶稣基督的面前传达上帝的知识之光。

God's children they have light shining on them. No man hath grace in themselves alone; and specially it is true of ministers, who besides personal graces, have graces of office for others. And therefore 'God shineth in their hearts, to give the light of the knowledge of God, in the face of Jesus Christ.' He shineth on them that they may reflect their light on others, as the moon and stars, that have their light from the sun, that they may reflect on the earth, and inferior bodies.
神的儿女们有光照耀着他们。没有人独自拥有恩典；尤其对于牧师来说更是如此，除了个人的恩典，他们还有为他人服务的职务恩典。因此，“神在他们的心里发光，使他们认识神荣耀的光，就是在耶稣基督的面上。”神照耀他们，让他们能够将自己的光辉反射给他人，就像月亮和星星从太阳获得光芒，然后反射到地球和其他较低的物体上。

1. The particulars are these: the knowledge of God is the end of all. Now that God will be glorified, especially in his attributes of mercy and love, wisdom and justice, and holiness, all these are seen specially in the gospel, but most of all the sweet attributes of grace and mercy. The glory of God is his aim, and his glory shines in these attributes, and they shine in the face of Christ.
具体情况如下：对上帝的认识是一切的目标。现在，上帝将在他的怜悯和爱、智慧和公正、圣洁等属性中得到荣耀，所有这些属性在福音中特别显现，但最重要的是恩典和怜悯的甜美属性。上帝的荣耀是他的目标，他的荣耀在这些属性中闪耀，它们在基督的面容中闪耀。

Now Christ must be made known, his face must be shewed, and therefore there must be a light to make known the face of God in Jesus Christ. Religion is the way of God, the end especially in these sweet attributes, and these must have a ministry. God hath ability at call, to give the light of the knowledge of these excellencies in Christ.
现在基督必须被显明，他的面容必须被展示，因此必须有一道光来显明上帝在耶稣基督中的面容。宗教是上帝的道路，尤其是在这些美好的属性中，这些属性必须有一种事奉。上帝有能力随时赐予对基督的这些美好品质的认识之光。

Of the first we spake. There is one first cause of all things, and one last end, that is God; all for his glory. All things come from God, and all things must terminate and end in him. Now this glory is victorious, excellent, and manifested, and so manifested as it is apprehended by others. Now God's glory is wisdom, mercy, holiness, goodness. They are excellent in God, and excellently victorious over the contrary; for he is so good that his goodness is above our ill, and it is with a glorious discovery, and it is glorious that we do apprehend it. For if we be Christians, our eyes be opened by the Spirit to apprehend the glory that shineth in the gospel. Therefore God sets down this excellency by way of glory. It is not ordinary grace, but glorious grace, glorious love, and glorious wisdom, to reconcile mercy and justice. It is glorious, and eminently victorious. And all Christians have eyes to see that it is no ordinary excellency, but glory in God. When God will have it excellently set out by the word, he calls it 'glory,' to satisfy a conscience awakened, which will not be satisfied but by glorious mercy and infinite mercy. When we be in health and strong to sin (as many, the Lord be merciful to them, use their wits and strength and policy to offend, running in a course of sin, and never think of these); but Satan is a cunning rhetorician; he will amplify bitter things against us at the hour of death and time of temptation. And unless we have something that is above all his rhetoric and high mercies, victorious mercies, glorious mercies above all our sins, and above Satan's malice, the conscience will not be satisfied.
我们谈论的第一件事。万物的第一原因和最后目标是上帝；一切都是为了他的荣耀。万物都来自上帝，也都必须归于他。现在这荣耀是胜利的、卓越的、显而易见的，以至于被他人所理解。上帝的荣耀是智慧、怜悯、圣洁、善良。它们在上帝身上是卓越的，并且胜过相反的事物；因为他是如此善良，以至于他的善良超越了我们的邪恶，并且以辉煌的发现方式展示出来，我们理解了这一点是多么的荣耀。因为如果我们是基督徒，圣灵会打开我们的眼睛，使我们能够理解福音中闪耀的荣耀。因此，上帝以荣耀的方式表达了这种卓越。这不是普通的恩典，而是荣耀的恩典、荣耀的爱和荣耀的智慧，以调和怜悯和公正。它是荣耀的，而且是卓越的胜利。所有的基督徒都有眼睛看到这不是普通的卓越，而是上帝的荣耀。当上帝用话语将其卓越地展示出来时，他称之为“荣耀”，以满足觉醒的良心，这种良心只能通过荣耀的怜悯和无限的怜悯来满足。 当我们身体健康、强壮而犯罪时（许多人，愿主怜悯他们，利用智慧、力量和策略去犯罪，沉迷于罪恶的道路，从未考虑过这些）；但撒旦是一个狡猾的辩手；他会在死亡的时刻和诱惑的时刻对我们进行恶意夸大。除非我们拥有一些超越他所有修辞的东西，高贵的怜悯，胜利的怜悯，荣耀的怜悯，超越我们所有的罪恶，超越撒旦的恶意，否则良心将无法满足。

And let no man object his sins at such times, for God is glorified when his mercy is received, and his goodness entertained. 'Where sin aboundeth, grace aboundeth much more,' Rom. 5:20. Where sin aboundeth in the conscience that is guilty and groaneth under it, oh grace aboundeth in such a man; grace is glorious grace to such a man. The more thy sin is, the more is the glory of grace in pardoning it.
在这样的时刻，不要有人对他的罪行提出异议，因为当他的怜悯被接受，他的善良被招待时，上帝就被荣耀了。罗马书 5:20 说：“罪恶加增，恩典更加洪盛。”当有罪恶在良心上增多并使其感到痛苦时，恩典就在这样的人身上洪盛；对于这样的人来说，恩典是荣耀的恩典。你的罪越多，恩典赦免它的荣耀就越大。

But how is this glorious mercy and goodness of God derived* to us, God being so pure and holy, and we so unholy?
但是，上帝的荣耀的怜悯和善良是如何传递给我们的呢？上帝是如此纯洁和圣洁，而我们却如此不洁

Therefore in the next place, it is the glory of God in the face of Jesus Christ. God will not suffer the glory of one of his attributes to devour and consume another, but he will have his justice fully satisfied. And therefore this glorious mercy is to be seen in the face of Jesus Christ, who was made a curse for us, Gal. 3:13.
因此，接下来，这是神在耶稣基督的面前的荣耀。神不会让他的属性的荣耀吞噬和消耗另一个，而是他要求他的公正得到充分满足。因此，这个荣耀的怜悯可以在耶稣基督的面前看到，他为我们成了咒诅，加拉太书 3:13。

'In the face of Jesus Christ.' It is a borrowed speech, and all one with that which went before, 'Christ who is the image of God,' in the 4th verse of this chapter. He meaneth the person of Christ, incarnate, and living, and dying, and being made a curse for us: Christ made man.
面对耶稣基督。这是借来的话语，与前文中的“基督是神的形象”一致，即本章第 4 节中的内容。他指的是基督的人格，即化身、生活、死亡，并为我们成为咒诅的基督：基督成为人。

Face is the person described by that face; for the face is the most known part of a man. It is the glass of the soul, wherein we may see a man's inside, his affections, love, hatred, and whatsoever is in the inward man. And so God discovers himself, and whatsoever is in him, 'in the face of Jesus Christ.' We may see his hatred of sin, his love of the elect, and whatsoever is in God. Whatsoever we see in Christ, it is in God originally.
面孔是由那张脸所描述的人；因为脸是人最为熟知的部分。它是灵魂的镜子，在其中我们可以看到一个人的内心、他的情感、爱、恨，以及内在的一切。上帝也是如此，他在“耶稣基督的面上”显露自己和他内在的一切。我们可以看到他对罪恶的憎恶，对选民的爱，以及上帝内在的一切。我们在基督里看到的一切，都是最初存在于上帝中的。

We will unfold the point in three particulars.
我们将从三个方面展开这一观点。

1. First, We will shew that in the gospel we see the face of Christ, that is, more familiarly than others. It is a speech appropriated in some manner to the gospel.
首先，我们将展示在福音中我们更加熟悉地看到了基督的面容。这是一种在某种程度上专属于福音的说法。

Secondly, We see the face of God in Christ.
其次，我们在基督里看到了上帝的面容。

Thirdly, That this seeing of the face of God in Christ is a most comfortable and excellent sight and knowledge.
第三，通过基督看到上帝的面容是一种非常舒适和卓越的视觉和认知。

First of all, in the gospel, we see the face of Christ. Moses, and all before Christ, saw Christ, but not the face of Christ. They saw him not so plainly, clearly, distinctly, and comfortably as we do in times of the gospel.
首先，在福音中，我们看到了基督的面容。摩西和基督之前的所有人都看到了基督，但没有看到基督的面容。他们看到的不像我们在福音时代那样明确、清晰、明显和舒适。

Now we see Christ incarnate, and Christ sacrificed for us; Christ dead, risen, ascended, and sitting on the right hand of God. They did not. And therefore Saint Ambrose saith well, Christus umbra in lege, imago in evangelio, veritas in cœlo; in the law he was a shadow, the image of God in the gospel, but in heaven he is the truth (g). And there we shall see him most lively of all.
现在我们看到基督成为肉身，为我们牺牲；基督死了，复活了，升天了，坐在上帝的右边。他们没有。因此，圣安博罗斯说得好，基督在律法中是影子，在福音中是上帝的形象，但在天堂中他是真理（g）。在那里，我们将看到他最为生动。

Now there be five or six ways of God's manifesting of himself.
现在有五六种上帝显现自己的方式。

1. One is more excellent than the other, that is, by speech, which is an excellent manifestation.
一个比另一个更出色，也就是通过言语来表现，这是一种出色的体现。

2. And then by vision.
然后通过视觉。

3. And then by dreams, as in old time.
然后通过梦境，就像古时一样。

4. And then by miracles, of which he wrought many.
然后通过奇迹，他创造了许多奇迹。

5. And by sacrifices, as the passover.

6. And last of all, by types.
最后，按类型分类。

All these ways God manifested himself before Christ. But, as Heb. 1:2, now God speaks to us in his own Son, that is, more familiarly, even by God in our nature; and therefore the manifestation by Christ is more excellent than all former manifestations.
所有这些方式上帝在基督之前显现。但是，正如希伯来书 1:2 所说，现在上帝通过他自己的儿子与我们说话，也就是更加亲近地，甚至是通过上帝在我们的本性中；因此，基督的显现比所有以前的显现更加卓越。

Then his three offices were shadowed out by king, priest, and prophet. All the kings, priests, and prophets were shadows of this great prophet, priest, and king. And all the benefits of salvation were shadowed darkly: his election, by singling Abraham out of his father's house, Gen. 12:1; the Israelites out of the world; his vocation, by calling of Abraham and his people, Gen. 17:5; his justification, by divers sacrifices, which were types of Christ; by the paschal lamb, Ex. 12:3, seq.; by the brazen serpent, Num. 21:9, the propitiatory and the mercy seat, Ex. 25:17. The great work of redemption shadowed out, by their redeeming out of Babylon and Egypt, Ex. 12:31, seq.; the great works of sanctification, by their washing and cleansings, Lev. 14:8, which were the shadow of the inward purity of the soul; and glorification, the consummation of all blessings, by the land of Canaan, Josh. 1:2, seq., and 'the holy of holies,' which was the type of heaven, Ex. 26:33. So that all the benefits we have of salvation were shadowed out then, but they be clear in the gospel; we see the face of Christ. In the gospel we hear Christ speaking himself. God in our nature discovers all these things to us.
然后，他的三个职位被国王、祭司和先知所阐明。所有的国王、祭司和先知都是这位伟大的先知、祭司和国王的影子。救赎的一切益处都被暗示出来：他的选民，通过将亚伯拉罕从他父亲的家中选出来，创世记 12:1；以色列人从世界中选出来；他的召唤，通过召唤亚伯拉罕和他的子民，创世记 17:5；他的称义，通过各种牺牲，这些牺牲是基督的预表；通过逾越节的羔羊，出埃及记 12:3，以及铜蛇，民数记 21:9，和赎罪盖和施恩座，出埃及记 25:17。救赎的伟大工作通过他们从巴比伦和埃及的救赎来暗示出来，出埃及记 12:31，以及圣洁的大工作，通过他们的洗涤和洁净，利未记 14:8，这是灵魂内在纯洁的预表；以及荣耀化，所有祝福的完成，通过迦南地，约书亚记 1:2，以及"至圣所"，它是天堂的预表，出埃及记 26:33。所以我们在救赎中所拥有的一切益处当时都被暗示出来，但在福音中它们变得清晰；我们看到基督的面容。在福音中，我们听到基督亲自说话。 上帝在我们的本性中向我们展示了所有这些事情。

Obj. But you will say, We cannot see the face of Christ, for it is gone, we cannot see him now.
但你会说，我们无法看到基督的面容，因为他已经离去，我们现在无法看到他。

Sol. No. But when we preach the gospel, receive the sacraments, hear the word, we see Christ. We see Christ in the gospel, the word is the glass of Christ; and so are the sacraments, wherein you may see the face of Christ. Fides est spiritualis oculus; faith is a spiritual eye, and seeth Christ.
不。但当我们传讲福音、领受圣礼、听道时，我们看见基督。我们在福音中看见基督，道是基督的镜子；圣礼也是如此，在其中你可以看见基督的面容。信仰是属灵的眼睛，能看见基督。

But Abraham saw Christ and was glad. True. But now faith sees Christ more clearly than ever before. Nay, it is in some sort better for us to see Christ with the eye of faith in heaven than to see him on the earth walking up and down. Many reprobates saw him on earth, but now none can see him but with eyes of faith; none can speak to Christ but those that have learned his language.
但亚伯拉罕看见基督并感到欢喜。是的。但现在信心比以往更清楚地看见基督。不，对我们来说，通过信心的眼睛在天堂看见基督比在地上看见他来回走动更好。许多被拒绝的人在地上看见了他，但现在只有通过信心的眼睛才能看见他；只有那些学会了他的语言的人才能与基督交谈。

And it is for our advantage that we see not Christ now. He doth more good in heaven than he could do on the earth. He is now at the right hand of God, and hath all power in heaven and earth. The sun, if it were lower, would consume the world, but it is high, that it may shine over more than half the world at once. So Christ, for the good of the church, is gone to heaven, and we have more good from him by the Spirit than if he were on earth.
现在我们看不见基督对我们有利。他在天上所做的好事比在地上更多。他现在在神的右边，拥有天上和地上的所有权力。太阳如果更低，会烧毁世界，但它高高升起，可以同时照耀超过一半的世界。同样，为了教会的利益，基督已经升到了天上，我们通过圣灵从他那里得到的好处比他在地上时更多。

Obj. But you will say, We shall not see his face till we see him in heaven.
但你会说，我们在天堂见到他之前不会见到他的面。

Ans. True. Therefore, mark, 1, the diversity of the phrase in comparing it to former times.
答案：是的。因此，标记 1，与以往时代相比，短语的多样性。

We see his face in the gospel. But if we compare these times to the glorious times when he will come gloriously to judgment, we saw him but in the glass, then we shall see him face to face. So you see in what sense we see the face of Christ. What they expected and looked for, that we see. Beloved, it is happiness for us to live in these times of the church. We see Christ clearly. All the happiness of the church dependeth on the Scripture and knowledge of Christ; for he is the glory of the church, and the happiness of the church. And those times that have most of Christ are the most happy times. Now, considering we in the latter age of the world know Christ most, we are most happy. Wherein was the first temple glorious above the second? The second temple had not many things the other had. Ay, but Christ came into the second temple, and that made it glorious: 'Blessed is the eye that seeth the things that you see, and the ears that hear what you hear,' Mat. 13:16.
我们在福音中看到他的面容。但是，如果我们将这些时代与他将以荣耀的方式来审判的荣耀时代进行比较，我们只是在镜子中看到他，那时我们将面对面地看到他。所以你可以看出我们以何种方式看到基督的面容。他们所期待和寻求的，我们看到了。亲爱的，对我们来说，生活在教会的这个时代是幸福的。我们清楚地看到基督。教会的一切幸福都依赖于圣经和对基督的认识；因为他是教会的荣耀和幸福。那些拥有最多基督的时代是最幸福的时代。现在，考虑到我们在世界的后期最了解基督，我们是最幸福的。第一座圣殿在哪些方面比第二座圣殿荣耀？第二座圣殿没有许多第一座圣殿所拥有的东西。是的，但是基督进入了第二座圣殿，这使它荣耀起来：“看见你们所看见的，听见你们所听见的，那眼睛就是有福的，耳朵也是有福的。”（马太福音 13:16）

So it is our happiness that we live in a second spring of the gospel, and not when it was covered not only with Jewish ceremonies, but with fond* superstitions of their own. But now we see Christ face to face. His excellency is unveiled. It is our happiness if we be better for it, or else it will increase our damnation.
所以我们很幸福地生活在福音的第二个春天，而不是当它不仅被犹太仪式所覆盖，还被他们自己的迷信所笼罩。但现在我们能亲眼见到基督。他的卓越已经揭示出来。如果我们因此变得更好，那就是我们的幸福；否则，它将增加我们的灾难。

2. But it is not sufficient, unless we see God in Christ, and the glory of God 'in the face of Jesus Christ.' For the soul will not rest but in God. God is the last rest and stay of the soul. As 1 Peter. 1:21, Christ was raised again from the dead, 'that your faith and hope might be in God.' God is the stay, and rest, and subsistence of the soul; it cannot rest but in God. So that we must see the glory of God in the face of Jesus Christ, else the soul will not be sufficiently stayed. Therefore consider in what sense 'the glory of God shineth in the face of Jesus Christ.' You must know first that Christ is the perfect image of his Father; his Father shineth in him.
但这还不够，除非我们在基督里看到上帝，并在耶稣基督的面上看到上帝的荣耀。因为灵魂只有在上帝里才能得到安息。上帝是灵魂的最后安息和依靠。正如彼得前书 1:21 所说，基督从死里复活，“使你们的信心和盼望都在上帝里。”上帝是灵魂的依靠、安息和存在；它只能在上帝里得到安息。所以我们必须在耶稣基督的面上看到上帝的荣耀，否则灵魂将无法得到足够的安息。因此，请考虑“上帝的荣耀如何在耶稣基督的面上照耀”的意义。首先，你必须知道基督是他父亲的完美形象；他的父亲在他里面照耀。

There be three or four things in the Scripture that set out this great mystery. As, 1, Christ is called the character of the Father, χαρακτὴρ τῆς ὑποστάσεως, Heb. 1:3. They differ in this, that they be not the same in personal subsistence. They be Father and Son, one in essence; in love to mankind all one; only in personal subsistence they differ, the Father is not the Son.
圣经中有三四件事情揭示了这个伟大的奥秘。首先，基督被称为父神的形象，希伯来书 1:3。它们在这一点上有所不同，因为它们在个人存在上并不相同。他们是父亲和儿子，本质上是一体的；对人类的爱是一样的；只是在个人存在上有所不同，父亲不是儿子。

2. Then he is the Wisdom of the Father.
然后他就是父神的智慧。

3. Then he is the Word, shewing the likeness. The word is but the image of the soul. There is the inward word and the outward word; the inward is nothing but the expression of the soul, and when it is outwardly expressed, it is but the soul conveying itself outwardly. And therefore in the original tongue, we shewed that one word sheweth both reason and speech, because speech should be nothing but the issue of reason. And therefore Christ is called λόγος.
然后他就是道，展示着相似之处。这个词只是灵魂的影像。有内在的词和外在的词；内在的词只是灵魂的表达，当它被外在表达时，只是灵魂向外传达自己。因此，在原始语言中，我们表明一个词既表达了理性又表达了言语，因为言语应该只是理性的结果。因此，基督被称为λόγος。

It is not enough that the glory of God appeareth in the second person of the Trinity, that he is the character of God, and the image of God, and the Word, but we must see what he is to us, and how he discovers the word to us.
上帝的荣耀在三位一体的第二位显现是不够的，他是上帝的特征、上帝的形象和上帝的话语，但我们必须看到他对我们的意义，以及他如何向我们启示话语。

So that he is the image of God in a double sense.
所以他以两重意义上是上帝的形象。

1. As an invisible image of his invisible Father.
作为他无形父亲的无形形象。

2. To us-ward, he sheweth to us what the Father is; so that he is the image of God, in regard of God, and in regard of us.
对我们来说，他向我们展示了父神的本质；因此，他在上帝和我们之间是上帝的形象。

We see by his discovery the wisdom of God in him, and so he is the hidden word, that is, the expression of the Father. But what is that to us, without expression to us? So that he is made to us. As a man knows what is hidden in a man's mind, by his words, so by Christ we know the hidden meaning, and good will of the Father to us, because Christ is the word in a double sense, as an expression of the Father's image, and his discovering to us the words of the Father.
我们通过他的发现看到了上帝在他身上的智慧，所以他是隐藏的话语，也就是父亲的表达。但是，如果没有对我们的表达，这对我们有什么意义呢？所以他对我们来说是被创造出来的。就像一个人通过他的话语了解另一个人心中隐藏的东西一样，通过基督，我们了解到了父亲对我们的隐藏含义和美好意愿，因为基督在双重意义上是话语，既是父亲形象的表达，也是向我们揭示父亲的话语。

So that the glory of God, especially God the Father, is now to be seen in the face of Jesus Christ, not only as Christ is the second person, God, but as Mediator, God-man. Now Christ is the image of God to us, the wisdom of God to us, and the character of the Father to us.
为了让上帝的荣耀，尤其是上帝父亲的荣耀，现在可以在耶稣基督的面容中看到，不仅因为基督是第二位的神，而且因为他是调解者，既是神又是人。现在基督对我们来说是上帝的形象，对我们来说是上帝的智慧，也是父亲的特质。

To come to it more particularly. 'In the glory of God to us, shining in the face of Jesus Christ.' Everything in the Father is comfortable to us, shining in Christ. God as discovered in Scripture is not comfortable to us, but as discovered to us in him.
更具体地说，神的荣耀在耶稣基督的面上向我们照耀。父神的一切都与我们相符，在基督里照耀。在圣经中揭示的神对我们来说并不舒适，但在基督里揭示给我们的神是舒适的。

1. As the sweet sovereignty of God over all in Christ. He is made King of kings, Lord of lords. So in the face of Christ we see God Lord over all, for our good, committing all to Jesus Christ: 'All power is given me from my Father,' Mat. 28:18.
上帝在基督里对一切的甜美主权。祂成为万王之王，万主之主。所以在基督的面前，我们看到上帝主宰一切，为了我们的利益，将一切交托给耶稣基督：“我从父所受的一切权柄都赐给了我。”（马太福音 28:18）

2. And all the graces that are in God. You may term them so, for indeed all the sweet excellencies in God are seen in Christ, as the wisdom of God, the justice of God. All the sweet affections of God are seen in Christ. What are those that in a high sense may be attributed to God? That is, his love and mercy; God is love, but he is so in Christ, he is 'the Father of mercy,' but it is for Christ's sake that he is so. His sweet love to mankind, see it in Christ.
上帝中所有的恩典。你可以这样称呼它们，因为实际上上帝中所有甜美的卓越之处都在基督里显现，如上帝的智慧、上帝的公正。上帝的所有甜美感情都在基督里显现。那些在高层面上可以归功于上帝的是什么？也就是他的爱和怜悯；上帝是爱，但他在基督里是如此，他是“怜悯之父”，但这是因为基督的缘故。他对人类的甜美爱意，在基督里显现。

3. And then the relation he stands in. Take one, his being our Father. How is God our Father in a comfortable sense? He is a Father to Christ; and what Christ is by nature, we are by adoption. 'I go to my Father and your Father;' therefore to your Father, because my Father, 'to your God and my God;' therefore to your God, because my God, John. 20:17.
然后是他所处的关系。以他作为我们的父亲为例。上帝如何以一种令人舒适的方式成为我们的父亲？他是基督的父亲；而我们通过领养成为了基督的样式。'我要回到我的父那里，也是你们的父；回到我的神那里，也是你们的神。' 约翰福音 20:17。

4. Now, to go on farther, take Christ in all his states and offices, take him in his whole dispensation of salvation, and you shall see something of the glory of the Father in all. The Father, by his Spirit, sanctified him in the womb, gave his only begotten Son to death for us, made him a curse for us. 'To us a Son is given,' Isa. 9:6. The Father raised him up again. See the Father in his humiliation and exaltation, see him in all the sweet offices he hath taken upon him to accomplish our salvation. The Father hath anointed him by the Spirit to be king, and priest, and prophet. Him hath the Father sealed, setting his stamp on him, to be our Saviour. The Father hath sent him; he hath his warrant and commission from the Father. The Father hath set him forth to be a propitiation, Rom. 3:25. So that all the authority he hath in all his offices it is from the Father.
现在，进一步来说，以基督在他的各种状态和职责中为例，以他整个救赎的安排为例，你将会在其中看到父的荣耀。父通过他的圣灵使他在母腹中成圣，为我们将他的独生子交付死亡，使他为我们成为咒诅。以赛亚书 9:6 说：“给我们生了一个儿子。”父使他复活。看到父在他的卑微和升高中，看到他在为完成我们的救赎而承担的所有美好职责中。父用圣灵膏抹他，使他成为国王、祭司和先知。父已经封印了他，给他贴上了自己的印记，成为我们的救主。父派遣了他；他从父那里得到了授权和委任。父已经派他来成为挽回祭，罗马书 3:25。所以他在所有职责中所拥有的权威都来自父。

5. But more specially, we see the love of the Father in Christ crucified and made a curse for us. For there, as it were, the Father poured out his bowels. For how could the mercy and goodness of God appear, more than to give his own Son, equal with him? as it is at large set down, Phil. 2:6, seq. That God should give his Son, the greatest gift that ever could be thought of, that could make ten thousand worlds of nothing, that he should give him to us, and take our nature into unity with his divine nature, that he might suffer in it; how could the glory of mercy shine more than to give him to be a curse for us, to satisfy his justice in that manner? It is a mystery that requireth a large time, for herein shineth the glorious mercy of God, but especially Christ's love in giving of himself, and the Father's in giving him. So you see how the glory of God shineth in Jesus Christ.
但更特别的是，我们在基督被钉死并为我们成为咒诅的时候看到了父神的爱。因为在那里，父神似乎倾注了他的怜悯。因为神的怜悯和善良怎么能比得上给予他的儿子，与他平等的儿子呢？正如腓立比书 2:6 所详细记载的那样。神应该给予他的儿子，这是可以想象到的最伟大的礼物，可以使一万个世界从无到有，他应该把他给我们，并将我们的本性与他的神性合一，以便他可以在其中受苦；怜悯的荣耀怎么能比得上给他成为我们的咒诅，以这种方式满足他的公义呢？这是一个需要很长时间的奥秘，因为其中闪耀着神的荣耀怜悯，但尤其是基督在献出自己时的爱，以及父神在给予他时的爱。所以你看到了神的荣耀如何在耶稣基督中闪耀。

Quest. But how doth Christ discover the Father to us?
但是基督如何向我们揭示父亲呢？

Ans. 1. He discovers his Father to us, in opening his Father's meaning, as a prophet teaching us, coming to be a minister of the circumcision to teach in our nature; and to teach by his Spirit in his apostles and ministers, to the end of the world. Therefore, John 1:18, it is said, that 'the only begotten Son of God, that lieth in the bosom of the Father, hath revealed him to us.' Christ is the ἐξηγήτης, the great expositor of the Father, the λόγος, for he lieth in the bosom of his Father, which implieth an intimate knowledge, because he lieth in the bosom, he knows the secrets of God's love to every particular believing soul. It implieth likewise a high valuation of Christ, to shew that the Father loveth him and honours him.
他向我们揭示了他的父亲，揭示了他父亲的意思，作为一位先知教导我们，他以我们的本性来成为割礼的仆人，并通过他的圣灵在他的使徒和仆人中教导，直到世界的末日。因此，约翰福音 1:18 说，“独生子在父怀里的，他将他启示给我们。”基督是父亲的伟大解释者，是道，因为他在父怀里，这意味着他对每个信靠的灵魂的神的爱的秘密有着亲密的了解。它还意味着对基督的高度评价，表明父亲爱他并尊重他。

Now 'lying in the Father's bosom,' that is, the Father being so intimate and familiar with his Son, there is knowledge of union (different from our knowledge of faith) which the human nature hath from the divine, by virtue of union, and he is fit to discover it, because he is in the bosom of the Father, highly valued and prized by the Father.

2. Again, Christ is discovered not only as lying in his bosom, as an expositor and prophet; but Christ discovers what his Father is by his whole life and conversation. For see Christ, and see the Father. See his meekness and humility in stooping low, his love, his fruitfulness, his goodness, as a man; for so he resembleth God, as his human nature could do, every way shewing forth the grace of God in his whole course, disposition, and conversation, he carrieth himself as the Son of God.
再次，基督不仅被发现躺在他的怀中，作为一个解释者和先知；而且基督通过他的整个生活和言行揭示了他的父是什么。因为看见基督，就是看见父。看见他谦卑地低头的温柔，他的爱，他的多产，他的善良，作为一个人；因为他以人的本性所能做到的方式，他在整个过程中展示了上帝的恩典，他以神的儿子的身份行事。

3. But the main way whereby Christ layeth open God the Father to us, was in his suffering. The Father was discovered in all that Christ did and suffered. For it was all done by the Father's authority. Christ did not only speak by words shewing what the Father was (as the son when he resembleth the disposition of the father, we say, you may in him see his father), but you may see the Father's authority in everything. So 'God loved the world, that he gave his only begotten Son,' John 3:16. It pleased the Father to reconcile the world to himself. So you see how the face of God is discovered in Christ, and how Christ discovers himself, John 1:18; it is an excellent place. 'No man hath seen the Father at any time, but the only begotten Son he hath revealed him;' and John 14:11, "Believe that I am in the Father, and the Father in me.' They both agree about the salvation of mankind. You not only see the love of the Son in 1 our salvation, but the love of the Father in the Son. In Eph. 1, Gal. 1, these great mysteries are at large unfolded.
但基督向我们展示上帝父亲的主要方式是通过他的受苦。在基督所做和所受的一切中，父亲都被揭示出来。因为这一切都是在父亲的权威下完成的。基督不仅通过言语表达了父亲是什么样子（就像儿子在性格上像父亲一样，我们说你可以从他身上看到他的父亲），而且你可以在一切事情中看到父亲的权威。所以，“神爱世人，甚至将他的独生子赐给他们”，约翰福音 3:16。父亲乐意与世人和解。所以你可以看到上帝的面貌在基督中被揭示出来，基督也揭示了自己，约翰福音 1:18；这是一个很好的地方。“从来没有人看见过父亲，只有独生子将他揭示出来”；约翰福音 14:11，“你们当信我在父里面，父在我里面。”他们两个都同意拯救人类。你不仅可以看到儿子在我们的救赎中的爱，还可以看到父亲在儿子中的爱。在以弗所书 1 章和加拉太书 1 章，这些伟大的奥秘被广泛展开。

4. But one other way, and the most sweet of all, whereby Christ revealeth his Father to us, is by his Spirit, together with the means of salvation; for as it is excellently set down in Mat. 11:27, 'No man knoweth the Father but the Son, and him to whom the Son revealeth him,' that is, by the Spirit. None knoweth the Father to be his Father but by the Son, who 'hath begot him by the Spirit. None knoweth the Son but they that be begotten by the Spirit. We must have the Spirit both from the Father and the Son before we can have the Father and the Son, and therefore it is called communion of the Spirit; because the Spirit of the Father and Son discovers the Father to be our Father, and the Son to be our Saviour. So that add this to all other discoveries, and you have a full discovery of Christ, as the Father is laid open by Christ to every particular Christian. You see then that God the Father hath shined in the face of Jesus Christ. God the Father liveth in light that no soul can approach to but only the Son. He is come out of his hidden light. Nay, the Father hath discovered the bowels of good will to mankind, and in his Son he discovers by his Spirit his particular good will to every particular Christian. So that we may with boldness go to the Father in the name of Christ.
但是，基督向我们启示他的父亲的另一种方式，也是最甜蜜的方式，是通过他的圣灵和救恩的途径；因为正如马太福音 11:27 中所说的那样，“除了儿子和儿子所愿意启示的人，没有人认识父亲”，也就是通过圣灵。没有人知道父亲是他的父亲，除非通过儿子，儿子通过圣灵生他。只有那些被圣灵生的人才认识儿子。在我们拥有父亲和儿子之前，我们必须从父亲和儿子那里得到圣灵，因此它被称为圣灵的交流；因为父亲和儿子的圣灵向我们揭示了父亲是我们的父亲，儿子是我们的救主。所以，将这一点加到所有其他的启示中，你就完全了解了基督，就像父亲通过基督向每个特定的基督徒揭示一样。你们看到了，上帝父亲在耶稣基督的面上发光。上帝父亲住在没有任何灵魂能够接近的光中，只有儿子可以。他已经从他隐藏的光中出来了。 不，父亲已经向人类展示了他的慈爱之心，并且在他的儿子里，他通过他的圣灵向每一个基督徒展示了他特别的慈愿。因此，我们可以放心地以基督的名义去见父亲。

Three things beget boldness:
三件事产生勇气：

First, When the matter of disagreement is taken away.
首先，当争议的问题被解决时。

Secondly, Likeness of disposition.
其次，性情相似。

Thirdly, Acquaintance and familiarity.
第三，熟悉和熟悉。

1. Now Christ, by his death and suffering, hath taken away the disagreement, that is, our sins. He hath borne our sins, and borne them away as the scape-goat did, Lev. 16:8. When we believe in him, he takes our sins and carrieth them away: Christus tibi crucifixus est, cum credis in Christum crucifixum, Christ is then crucified to thee, when thou believest in Christ crucified. So that the sluice of mercy being open, it runneth amain on us.
现在，基督通过他的死亡和受苦，已经消除了分歧，也就是我们的罪恶。他承担了我们的罪恶，并像逃跑的公羊一样将它们带走，利未记 16:8。当我们相信他时，他接受我们的罪恶并将其带走：当你相信被钉在十字架上的基督时，基督就被钉在你身上。因此，怜悯的闸门打开了，它汹涌地流向我们。

2. There must be a likeness; because by Christ we have the Spirit to renew us, to make us savour the things of God, to love the things God loveth, to hate the things God hates. Now, a sanctified soul delights in communion with God, a carnal man hates it; the more holy anything is, the more he distastes it.
必须有相似之处；因为通过基督，我们有圣灵来更新我们，使我们品味上帝的事物，爱上帝所爱的事物，憎恶上帝所憎恶的事物。现在，一个成圣的灵魂喜欢与上帝交通，一个肉体的人憎恶它；任何事物越是圣洁，他就越是厌恶它。

3. Again, from likeness of disposition comes familiarity and acquaintance with God, cherished by love, devotion, and piety; and all this we have in Christ. And therefore we go boldly, having God's justice fully satisfied, and finding the Spirit renewing our natures, and claim acquaintance with God, and pour out our souls to him as to a Father in Christ Jesus. Oh the wonderfulness of this privilege, that now in Christ we can call God Father, his Father and our Father; that we can pour out our complaints before him, as to a gracious Father, in all our necessities! The world is not worthy of this privilege that we enjoy, who in all distresses and wants can go boldly to God, the Father of our Lord Jesus Christ, and call him our Father.
再次，从性情的相似性中产生了与上帝的熟悉和了解，这是由爱、奉献和虔诚所培养的；而这一切我们在基督里都拥有。因此，我们可以大胆前去，因为上帝的公义已经完全得到满足，而圣灵也在更新我们的本性，我们可以与上帝亲近，并像在基督耶稣里的父亲一样向他倾诉我们的心灵。哦，这个特权是多么的奇妙啊，现在在基督里我们可以称上帝为父，他是我们的父亲；我们可以向他倾诉我们的苦衷，如同向一个慈悲的父亲，在我们一切的需要中！这个我们所享有的特权是世界所不配得的，因为在一切困厄和需求中，我们可以大胆地去找我们的主耶稣基督的父上帝，并称他为我们的父。

Use 1. We should value these privileges more than we do, and improve them more than we do. Are we in God or in Christ? Then glory in God—Rom. 5:3—whence the apostle Paul makes a threefold glorying:
我们应该更加珍视这些特权，比我们现在所做的更加改善它们。我们是在上帝里还是在基督里？那么就在上帝里荣耀——罗马书 5:3——因此使徒保罗进行了三重的荣耀。

1. A glorying in affliction under the cross.

2. He glorieth in the hope of glory; and not only so, but
他因荣耀的希望而自豪；不仅如此，而且

3. 'We glory in God.' How is that? That God the Father is ours. If Christ be in me, I have God with Christ: 'God is with Christ reconciling the world to himself,' 2 Cor. 5:19. 'All things are yours; you are Christ's; and Christ is God's,' 1 Cor. 3:21, 23. If we are Christ's we have God, and all; and can we have more? 'Shew us the Father,' saith Philip, 'and it sufficeth us,' John 14:8; that is, shew the Father to be our Father, bring us into acquaintance with him, and what need we more? Let it be discovered to our souls that God is our Father, and that will suffice, or nothing.
“我们在上帝里得荣耀。”怎么样？因为上帝是我们的父。如果基督在我里面，我就与基督同有上帝：“上帝在基督里与世人和好”，哥林多后书 5:19。“万物都是你们的，你们是基督的，基督是上帝的”，哥林多前书 3:21, 23。如果我们是基督的，我们就有上帝和一切；还能有更多吗？腓力说：“把父显给我们看，我们就够了”，约翰福音 14:8；也就是说，让我们认识上帝是我们的父，与他建立关系，还需要什么呢？让我们的灵魂得以发现上帝是我们的父，那就足够了，没有其他需要。

Use 2. Labour therefore to joy in this prerogative; and when we think of God, let us not think of Deus absolutus, of an absolute God distinguished from Christ. If ever we go to God in prayer, look up to him 'in the face of Christ.' We must ascend to him as he descended to us. How is that? Doth not he descend and convey all his favours in God incarnate, nay, God in our flesh? He came down in our nature, and we must go back again to him in our nature, in Christ; and therefore it is not only fruitless, but dangerous presumption, to go directly to God without a mediator. In the Law nothing must be done without a priest, who must offer all our sacrifices, and so all that are between God and us must be by mediation of our high priest Jesus Christ.
努力享受这种特权；当我们思考上帝时，不要想象上帝是绝对的，与基督有所区别。如果我们要祈祷上帝，就要“以基督的面目”仰望他。我们必须向他升起，就像他向我们降临一样。怎么做呢？难道他不是降临并通过具有神的化身的基督传递他的一切恩惠吗？他以我们的本性降临，我们必须再次以我们的本性，以基督的身份回到他那里；因此，直接去找上帝而没有中保不仅是无益的，而且是危险的傲慢。在律法中，没有祭司不可行事，他必须献上我们所有的祭品，因此在上帝和我们之间的一切都必须通过我们的大祭司耶稣基督的调解来实现。

And then present ourselves to God in his name: Lord, I offer thy own Son unto thee, a Son of thine own sending, sealed, appointed, elected, and predestinated to be my Saviour. Thou canst not refuse the righteousness of thy own Son, thou gavest him to be my Saviour. Therefore taking Christ along with us, we may break through the very justice of God; for, Lord, I bring one with me that hath satisfied thy justice; therefore I go through thy justice to thy mercy-seat in Christ, in whom thy mercy is glorified. I go not with my own righteousness, but clothed with Christ.
然后以他的名义向上帝呈现自己：主啊，我将你自己的儿子献给你，他是你派遣的儿子，被封印、指定、选定和预定为我的救主。你不能拒绝你自己儿子的公义，你将他赐给我作为救主。因此，带着基督与我们同行，我们可以突破上帝的公义；因为主啊，我带着一个已经满足了你公义的人，所以我通过你的公义来到你在基督里的施恩座前，你的怜悯在基督里得到荣耀。我不凭自己的公义前去，而是穿着基督的公义。

3. And will not this answer Satan's temptations? Send thy soul to God in Christ, the glory of God, and he will shine in Christ. Christ is ordained to be my Saviour, and I cast myself into his arms, and put myself in the bowels of Christ.
这样做不会回应撒旦的诱惑吗？将你的灵魂送到基督里的上帝那里，他将在基督里发光。基督被指定为我的救主，我将自己投入他的怀抱，并将自己放在基督的怀抱中。

So in all temptation I beseech you make use of this grand comfort, that the glory of God may shine in the face of Christ.
所以在所有的诱惑中，我恳求你利用这个伟大的安慰，让上帝的荣耀在基督的面容中闪耀。

There be three of the sweetest sights that ever were thought of for poor Christians.
有三个最甜蜜的景象，曾经为贫穷的基督徒所想象。

That is, God the Father's sight of us in his Son Christ, as members of him whom he loveth. Absolutely* we are miserable.
那就是，上帝父亲透过他的儿子基督看待我们，看待我们作为他所爱的成员。绝对地说，我们是可怜的。

Again, we see God 'in the face of Christ,' and Christ sees us in his Father's good pleasure, as given to him in charge of the Father; 'Thine they were, thou gavest them me,' John 17:24. Christ seeth us in God's eternal purpose to save, for Christ saveth none but them whom God gave. 'All that thou gavest come to me, and thou castest them not away,' John 17:2. God's choice and Christ's salvation run parallel. So God's choice saveth none but such as Christ is anointed to save, and God seeth us to be saved. As he gave us to Christ, and as Christ died for us, so we by spiritual faith see ourselves in Christ, as our Father. These do so arm the soul against all discouragements, that nothing can separate it, for God's love to me is bounded in his love to Christ. God looks on me, but he looks on Christ first. Now God's love is eternally founded on Christ, therefore eternally founded on me to be one with Christ. It is excellently set down: Rom. 8:35, 'What shall separate me from the love of Christ?' for it is a love of God founded on Christ. God loveth Christ, and so likewise he will love me. As Christ is his 'Son in whom he is well pleased,' Mat. 3:17; so he loveth whole Christ mystical, for he gave his Son for the body of Christ the church; and therefore whensoever we hear of the love of Christ, go to the love of the Father. Hath Christ loved me? Then see the Father's love in that love. You may enlarge these things in your own meditations, they being wonderful useful.
再次，我们看到上帝“在基督的面孔中”，基督在他父亲的喜悦中看到我们，因为我们被交给他，由父亲负责；“你所给我的，本是你的”，约翰福音 17:24。基督在上帝永恒的拯救目的中看到我们，因为基督只拯救上帝所给的人。“凡你所赐给我的，我都保守着，其中没有一个灭亡的”，约翰福音 17:2。上帝的选择和基督的拯救是平行的。所以上帝的选择只拯救基督受膏拯救的人，上帝看到我们被拯救。正如他把我们交给基督，基督为我们而死，我们通过属灵的信心看到自己在基督里，作为我们的父亲。这些使灵魂充满力量，抵御一切挫折，没有什么能够分离它，因为上帝对我的爱是限定在他对基督的爱中。上帝看着我，但他首先看着基督。现在上帝的爱永远建立在基督之上，因此永远与我建立在基督一体。这是非常好地表达了：罗马书 8:35，“有什么能使我们与基督的爱隔绝？”因为这是上帝在基督之上建立的爱。上帝爱基督，同样他也会爱我。正如基督是他“所喜悦的儿子”，马太福音 3:17；所以他爱整个基督的神秘，因为他为基督的身体教会献上了他的儿子；因此，每当我们听到基督的爱时，就去思考父神的爱。基督爱我吗？那么在那爱中看到父神的爱。你可以在自己的冥想中扩展这些事情，它们非常有用。

'The glory of God that shineth in the face of Jesus Christ.' Therefore, I beseech you, let us now value and esteem the great mystery of the incarnation and Christ crucified, because Christ is the common centre of heaven and earth, in whom we all concentre: Father, Son, and Holy Ghost meet in Christ the Mediator. The first person sees us in Christ, the second person took our nature into union with himself, and the Holy Ghost sanctifieth it; so all meet together in Christ, He is the abridgment of all the elect in one, so that all the three persons, as they appeared at his baptism, met together in him. Let us mainly labour to get into Christ, and then grow up in Christ, in the knowledge of God the Father, and love of the Father, to grow more and more acquainted with the secret will of the Father to our salvation; and therefore esteem much of all the blessed means sanctified to strengthen our faith in the word and sacraments. In the sacrament see the Father. When the minister giveth the bread and wine, think that God the Father giveth his Son to every one of us in particular, and all to strengthen our faith; see God the Father together with God the Son. The Father was the person first offended, and therefore God the Father is reconciled by Christ. And it is more comfort that God the Father, the person offended, hath the chief hand in the plot of salvation; 'He gave Christ's body to be broken, and his blood to be shed for our sins,' Rom. 3:25.
"神的荣耀在耶稣基督的面上照耀。因此，我恳求你们，让我们珍视和尊重圣婴降世和基督受难的伟大奥秘，因为基督是天地的共同中心，我们都聚焦在他身上：父、子和圣灵在基督这位调解者中相遇。第一位看见我们在基督里，第二位将我们的本性与自己合而为一，圣灵使之成圣；所以所有的一切都在基督里相遇，他是所有选民的概要，以至于所有三位神明，如同在他的洗礼中显现的那样，都在他里面相遇。让我们主要努力进入基督，然后在基督里成长，在对父神的认识和父神的爱中不断增长，更加熟悉父神对我们救恩的秘密旨意；因此，要高度重视所有被祝圣的祝福手段，以加强我们对圣言和圣礼的信心。在圣礼中看见父神。当牧师分发面包和酒时，想象上帝父亲将他的儿子赐给我们每个人，以及所有这一切都是为了加强我们的信心；看见上帝父亲与上帝儿子一同存在。" 父亲是第一个受到冒犯的人，因此上帝父亲通过基督得到了和解。更令人安慰的是，被冒犯的人，上帝父亲，在救赎计划中起着主要作用；“他将基督的身体舍为祭，以血的形式洒在我们的罪上”，罗马书 3:25。

I beseech you therefore to labour to be acquainted every day more and more with these mysteries, and do not take these as any encouragement to a sinful course, because the glory of mercy shineth in Jesus Christ, and therefore turn grace into wantonness. Mark this one thing. Amongst other attributes that shine in God, there is specially his holiness and displeasure against sin, for God shewed his displeasure against sin in turning his angels out of heaven. Heaven itself could not brook* sin. It turned Adam out of paradise, and is the chiefest procurer of God's wrath; but all these are nothing to that hatred of sin that appeared in Christ. The purity of God appeared in him above all things in the world, and it will at the day of judgment appear more in sending the greatest part of the world to eternal destruction and torment. But it is not so much as in making his Son a curse. Therein we see the holiness of God, that rather than man's sins should not be satisfied for, he would set apart his own Son to satisfy it. How much then is the holiness of Christ, that offered himself for it? how much is the holiness of God, that gave his Son to take it away? Can any man now believe in God as his Father first, and in Christ as his Saviour, and live in sin?
因此，我恳求你们每天都努力去了解这些奥秘，不要将其视为对罪恶道路的鼓励，因为怜悯的荣耀在耶稣基督中闪耀，所以不要将恩典变为放纵。记住这一点。在上帝中，除了其他的属性之外，尤其有他的圣洁和对罪恶的不悦，因为上帝在将他的天使赶出天堂时表明了对罪恶的不悦。天堂本身无法容忍罪恶。它将亚当赶出了伊甸园，并且是引发上帝愤怒的主要原因；但所有这些都不及基督所显现的对罪恶的憎恶。上帝的纯洁在他身上超过了世界上的一切，而在审判的日子里，它将更加显现，将世界上大部分人送入永恒的毁灭和痛苦之中。但与此相比，上帝使他的儿子成为咒诅更能显示出他的圣洁。这样做是为了满足人类的罪恶，他宁愿将自己的儿子分别出来来满足它。那么，基督为此而献身的圣洁有多大呢？上帝为了除去罪恶而给出他的儿子的圣洁有多大呢？ 现在还有人能相信上帝是他的父亲，基督是他的救主，却活在罪恶中吗？

We must look on sin as the Father when he gave the Son, and on sin as the Son did when he gave himself. Therefore if we do not look on sin as most opposite to holiness, and have not an antipathy rooted in our hearts, how can we bear God's image and the image of Christ resembling him in all things? How can we think ourselves his members when we want his Spirit? How can we say we be his, when he walks in light and we in darkness?
我们必须像父亲将儿子交出时那样看待罪恶，也必须像儿子将自己献出时那样看待罪恶。因此，如果我们不将罪恶视为与圣洁最为相反的东西，并且心中没有根深蒂固的厌恶，我们又怎么能够承载上帝的形象，像基督一样在一切事物中与他相似呢？当我们缺乏他的圣灵时，我们怎么能够认为自己是他的肢体呢？当他在光明中行走而我们在黑暗中时，我们又怎么能说我们是他的人呢？

If that holiness be not rooted to look on sin, in some measure, as God the Father and Son [do], we can as yet have no comfort, and therefore there is no reason to 'turn the grace of God into wantonness,' Jude 4.
如果这种圣洁没有根植于以某种程度上像上帝父亲和上帝子一样看待罪恶的能力，我们仍然无法得到安慰，因此没有理由将上帝的恩典变为放纵，犹大书 4。

And then remember this one caveat more. Whatsoever I spoke of the love of God the Father, and Christ the Son, is nothing unto us, unless every [one] of us labour in particular to have the Spirit of the Father and the Son discovering to us in particular this, that the Father is our Father, and the Son our Saviour, for that is the issue of our ministry. We must not rest in the ministerial discovery of things, but if we belong to God there is a work of the Spirit, and the chief work of it is to particularise and to bring truths home to every man's soul; and therefore Christ is nothing to us, unless the mind of God to us in particular be discovered. The Spirit knoweth the 'secrets of God,' and revealeth to every particular man their particular interest in God the Father and God the Son, and this should be our desire and prayer every day, together with all knowledge, that God would give his Spirit to discover to us his peculiar love in Jesus Christ, and that Christ would by his Spirit discover our interest in him. Ministerial light will not serve for comfort unless our spirits be sealed to be the sons of God. Therefore are the sacraments to seal in particular an interest in Jesus Christ. Therefore we should set our faith on work. God in particular died for me, as if for none but me, and God the Father giveth me comfort in Christ. As I taste the outward element with outward sense, so with my inward taste of faith I taste of Christ. These be the things will stand in stead against temptation. He is the Saviour of the elect; but what though? The Spirit of the Father and the Son must discover the love of the Father to us in his Son.
然后记住这个警告。无论我如何谈论上帝父亲的爱和基督儿子的爱，对我们来说都没有意义，除非我们每个人都努力使父亲和儿子的灵在我们个人中揭示出来，即父亲是我们的父亲，儿子是我们的救主，因为这是我们事奉的结果。我们不能满足于事奉中的发现，但如果我们属于上帝，就有圣灵的工作，它的主要工作是具体化并将真理带到每个人的灵魂中；因此，除非上帝对我们特别的心意被揭示出来，否则基督对我们来说毫无意义。圣灵知道“上帝的秘密”，并向每个人揭示他们在上帝父亲和上帝儿子中的特殊利益，这应该是我们每天的愿望和祈祷，连同所有的知识一起，上帝会赐予他的灵来揭示给我们在耶稣基督里的特殊爱，并且基督会通过他的灵揭示我们在他里面的利益。除非我们的灵魂被封印为上帝的儿子，否则事奉的光亮将无法带来安慰。 因此，圣礼是为了特别地确认对耶稣基督的兴趣。因此，我们应该将信仰付诸行动。上帝特别为我而死，仿佛只为我一个人而死，上帝父亲在基督里给予我安慰。当我用外在的感官品尝外在的元素时，我用内在的信仰品味基督。这些事物将在面对诱惑时起到作用。他是选民的救主；但又怎样呢？父与子的圣灵必须在子里向我们显明父的爱。

These words contain the chief cause of all spiritual light, which is God, who by the same power by which he 'commanded the light to shine out of darkness, hath shined into our hearts,' or rather by a greater, because here is more opposition, and no help at all from nature to spiritual things, not so much as a seed of it.
这些话包含了所有属灵光明的主要原因，即上帝，他通过同样的力量，他“吩咐光从黑暗中发出来”的方式，照亮了我们的心灵，或者更确切地说，通过更大的力量，因为这里存在更多的对立，而且自然界对属灵事物没有任何帮助，甚至没有一点点的种子。

'Hath shined into our hearts.' The end of spiritual knowledge in the ministry, is especially 'to give the glory of the knowledge of God in the face of Jesus Christ.'
“已经照耀在我们的心里。”在事奉中，属灵知识的最终目标，尤其是“将神的荣耀彰显在耶稣基督的面上。”

I propound these things.
我提出这些事情。

First, That God is glorious in his mercy, wisdom, and other attributes, his reconciling justice and mercy together. Secondly, That this glory of mercy is in Christ, and satisfaction of his justice by him. Thirdly, That the glory of God, and all his sweet attributes in the face of Christ, must be made known to others; and that this knowledge may be, there must be a calling. So God hath shined into our hearts to give the light. The ministry is to give the light of the knowledge of God; knowledge leadeth us to Christ; Christ to God, in whom our faith is terminated, as in its last object.
首先，上帝在他的怜悯、智慧和其他属性中是荣耀的，他将公正和怜悯调和在一起。其次，怜悯的荣耀在基督里，他通过他满足了上帝的公正。第三，上帝的荣耀和他所有甜美的属性在基督的面前必须向他人显露出来；为了使这种认识成为可能，必须有一个呼召。因此，上帝照亮了我们的心，给予我们光明。事奉的目的是给予对上帝的认识的光明；认识引导我们到基督；基督引导我们到上帝，我们的信仰在其中终结，作为最后的对象。

Divers of these things we have unfolded,
我们已经揭示了其中的一些事情

As the first, that God's mercy is a glorious mercy: therefore called the 'glory of God in the face of Christ.' That his mercy, specially in Christ, is his triumphing attribute. The power of God shineth in creation, the justice of God in damnation; but mercy triumphs in salvation by Christ. And it is not every mercy, but glorious mercy. Mercy sets all others on work, and therefore I mean that excellent mercy that stirred up wisdom to devise a way how justice might be satisfied, and so reconciled, that a way may be made for mercy. So that there is a wonderful mystery in these things, which the very angels desire to behold. This glory 'shineth in the face of Jesus Christ.'
作为第一点，上帝的怜悯是荣耀的怜悯：因此被称为“基督面上的上帝的荣耀”。他的怜悯，特别是在基督里，是他胜利的属性。上帝的能力在创造中闪耀，上帝的公正在谴责中显现；但怜悯在基督的救赎中胜过一切。而且这不仅仅是普通的怜悯，而是荣耀的怜悯。怜悯激发了其他一切，因此我指的是那种卓越的怜悯，它激发了智慧去设想一种方法，如何满足公正，从而使怜悯得以和解，为怜悯开辟一条道路。因此，这些事情中有着奇妙的奥秘，连天使们都渴望一睹。这荣耀“在耶稣基督的面上闪耀”。

'None knoweth the Father but the Son, none the Son but the Father, and they to whom the Father and the Son will reveal themselves by the Spirit,' Mat. 11:27. If the Father revealeth his Son by his Spirit, the Son revealeth the Father by the Spirit. Then they are known, but [not] else.
只有儿子知道父亲，只有父亲知道儿子，以及父亲和儿子通过圣灵向他们自己显现的人们知道他们。如果父亲通过他的圣灵启示他的儿子，儿子也通过圣灵启示父亲。那么他们被认识了，但其他人不知道。

'The glory of God shineth in the face of Jesus Christ,' being incarnate, made God-man. I will proceed to bring this truth home, to make it more clear and comfortable.
"神的荣耀在耶稣基督的面上照耀"，祂成为肉身，成为神人。我将继续阐述这个真理，使其更加清晰和令人舒适。

You see then the glory of God shine in Christ, and then it shines to us. So that Christ is between God and us; the face of Christ between God and our face.
你看到神的荣耀在基督中闪耀，然后它照耀到我们身上。所以基督在神和我们之间；基督的面孔在神和我们的面孔之间。

What is the reason of this order? Because God and we be in such opposition, that Christ must be between. God cannot love our nature, but as it is pure, and clean, and undefiled; and it is only so in Christ. And therefore he loveth our nature only in Christ, as being knit to Christ, and so purged by the Spirit of Christ. For there cannot be more opposite terms than between God, 'who is a consuming fire,' Heb. 12:29, and sinners; therefore Christ cometh between. That is, the middle person of the Trinity must be the middle person for reconciliation. He that is the Son is fit to make us sons. He that is the image of God, is fit to restore us to God's image. He that is beloved, is fit to bring us in love with the Father, to give entrance and access to him. And therefore God shineth first 'on the face of Christ' before it come to us. It cometh to us at the second hand by reflection.
这个命令的原因是什么？因为上帝和我们之间存在如此的对立，以至于基督必须介于其中。上帝不能爱我们的本性，除非它是纯洁、清洁和无瑕的；而这只有在基督里才能实现。因此，他只在基督里爱我们的本性，因为它与基督相连，并且通过基督的圣灵净化。因为没有比上帝更相反的东西了，'他是烈火'（来 12:29），而罪人是相反的；所以基督介于其中。也就是说，三位一体中的中间人必须成为调和的中间人。作为儿子的他适合使我们成为儿子。作为上帝的形象，他适合使我们恢复到上帝的形象。作为被爱的，他适合使我们与父亲相爱，使我们能够进入和接近他。因此，上帝首先在基督的面上发光，然后才到达我们这里。它通过反射以第二手的方式到达我们这里。

Then Christ is primum amabile, the first subject and seat of divine love, for he is the first begotten; and whatsoever God loveth he loveth in relation to his Son. If he loveth us it is in relation to him. If he loveth any before they be in Christ, it is to give them to Christ. So that all the love of God must be seated in the first subject and receptacle of his love, which is Christ. First God shines on Christ, and then on all them that be one with Christ. Therefore Christ is called ὁ ἀγαπητὸς, 'The beloved,' and the Son of God's love, 'in whom are all the treasures of wisdom,' Col. 2:3; and therefore is truly lovely.
那么基督是 primum amabile，神圣爱的第一个主题和座位，因为他是第一个被生的；无论神爱什么，他都是与他的儿子有关的。如果他爱我们，那是与基督有关的。如果他在基督之前爱任何人，那是为了把他们交给基督。所以，上帝的所有爱都必须坐落在他的爱的第一个主题和容器上，那就是基督。首先，上帝照耀基督，然后照耀与基督合而为一的所有人。因此，基督被称为ὁ ἀγαπητὸς，“被爱的人”，是神之子的爱，“在他里面有所有智慧的宝藏”，哥罗西书 2:3；因此，他是真正可爱的。

Whatsoever good we have, it is in Christ. For the first degree of salvation, the first link of the chain, from election to glorification, all is in Christ, seated in free grace, of which Christ is the first-fruit. For so 'God loved the world, that he gave his Son,' John, 3:16. Christ himself, and all the benefits by him, are first-fruits of the free grace of God, which was amor benevolentiæ, a love of good will; but then there was amor amicitiæ, a love of amity, which is only in Christ; and the execution of all favours is in Christ. He calleth, justifieth, sanctifieth, and glorifieth in Christ, because by our consistence* in Christ we have all benefits, even from election to glorification. The apostle runneth in this stream: Eph. 1:3, 'Blessed be God, who hath blessed you with all spiritual blessings in Christ Jesus.' We are beloved in him, as the first love. So that in all things Christ is the first. He was the first Son of God, we sons in him. What he is by nature, we are by grace and adoption. He is first beloved, we beloved for him, as having communion and fellowship with him. He hath justified us from our sins, and therefore we are justified in him. He is our surety. If he be not acquitted, we shall never be acquitted. He is risen, therefore we rise. He is the 'first-fruits of those that sleep,' 1 Cor. 15:20. He is the 'first-born of many brethren,' Rom. 8:29; the 'first begotten from the dead,' Col. 1:18. He ascended, therefore we ascend. He sits in heavenly places, therefore we sit in heavenly places; for God hath elected us to be conformed to him. He is the first-fruits of God's predestination, as Austin observeth (h). God first made choice of him as the head of all, and of us in him. We are elected to be conformed to him in grace and comfort, in the love of God here, and in glory and perfect happiness hereafter. He is our eldest brother. Now it is fit therefore that he should have pre-eminence in all things. Christ in all things hath pre-eminency, in love and grace, in every passage of glory, resurrection, ascension, sitting at the right hand of God; and in all things hath pre-eminency.
无论我们拥有什么好处，都是在基督里。对于救恩的第一阶段，从选召到荣耀的链条的第一个环节，一切都在基督里，坐在自由恩典中，基督是其中的初熟果实。因为上帝如此爱世人，就赐下他的独生子（约翰福音 3:16）。基督自己和他所带来的一切益处，都是上帝自由恩典的初熟果实，这是一种善意的爱；但是在基督里才有友谊的爱，这是唯一的，而且所有的恩惠都在基督里执行。他在基督里呼召、称义、成圣和荣耀，因为通过我们在基督里的存在，我们从选召到荣耀都享受到了一切益处。使徒在这个思路中奔跑：以弗所书 1:3，“愿颂赞归与我们主耶稣基督的父神，他在基督里曾赐给我们天上各样属灵的福气。”我们在他里面是被爱的，就像初恋一样。所以在一切事情上，基督是第一位的。他是上帝的独生子，我们是在他里面成为儿子。他是按照本性，我们是按照恩典和领养。他是第一个被爱的，我们是为他而被爱的，因为与他有交通和交谊。他已经为我们辩护，所以我们在他里面被称义。他是我们的担保人。 如果他不被宣判无罪，我们将永远无法被宣判无罪。他已经复活，因此我们也复活。他是“睡了的人中初熟的果子”，哥林多前书 15:20。他是“众弟兄中的长子”，罗马书 8:29；“从死里首先复活的”，歌罗西书 1:18。他升天了，因此我们也升天。他坐在天上的宝座上，因此我们也坐在天上的宝座上；因为上帝选择了我们与他一同成为形象。他是上帝预定的初熟果子，正如奥古斯丁所观察的那样。上帝首先选择了他作为众人的头，也选择了我们在他里面。我们被选中与他一同在恩典和安慰中成为形象，在这里享受上帝的爱，在将来的荣耀和完美的幸福中也是如此。他是我们的长兄。因此，在所有事情上他应该有首位。基督在所有事情上都有首位，无论是在爱和恩典中，还是在荣耀、复活、升天、坐在上帝的右边的每一个环节中；在所有事情上都有首位。

This is a very comfortable and useful point in the great mystery of Christ and glorification, to know the foundation of God's love to us. It is seated on Christ first, and then it cometh to us; nay, and through Christ, in Christ, as an head, through Christ as mediator.
这是基督和荣耀的伟大奥秘中一个非常舒适和有用的要点，了解上帝对我们的爱的基础。它首先坐落在基督身上，然后传递给我们；不仅如此，还通过基督，在基督里作为头，通过基督作为调解者。

Use 1. Therefore let us make this use of it. Never think of God without Christ. And again, never think of any spiritual favour, but think of it in Christ first. If we think of any promise, think of it as given to Christ first. For all promises are made over to him, and he maketh them over to us. 'All promises are in him yea and amen,' 2 Cor. 1:20. Promises come from love. Love is first in him, and therefore must come first from him; and therefore desire God to make them good for his sake. If we think of the love of God, think of it in our flesh, in Christ first, as our head. If we think of freedom from sin, think of Christ our surety, who is first freed from it. If we think of resurrection and ascension, think of it in Christ our head. If we think of glory, think of it in Christ; we are glorious in our head. And have it as a fruit of his prayer, that 'we should be where he is,' John 17:24. Whensoever we think of anything that is good, think of it first in Christ, that God may have his scope and end, which is, that Christ the second person, that took our nature on him, may have his pre-eminency.
因此，让我们利用这一点。永远不要想到没有基督的上帝。再者，不要想任何属灵的恩惠，而是首先想到基督。如果我们想到任何应许，首先想到它是给了基督。因为所有的应许都是给了他，他把它们给了我们。“神的应许都在他里面是是的，也在他里面是实的。”（哥林多后书 1:20）应许源于爱。爱首先在他里面，所以必须首先从他而来；因此，渴望上帝为他的缘故使它们成真。如果我们想到上帝的爱，首先想到它在我们的肉体中，首先想到基督，作为我们的头。如果我们想到摆脱罪恶，想到基督，我们的担保人，他首先从罪恶中解脱出来。如果我们想到复活和升天，想到基督，我们的头。如果我们想到荣耀，想到基督；我们在我们的头上是荣耀的。并且把它作为他的祈祷的结果，我们“要在他所在的地方与他同在。”（约翰福音 17:24）每当我们想到任何好事，首先想到基督，让上帝实现他的目标和目的，即基督这位承担我们的本性的第二位，可以拥有他的卓越地位。

Use 2. And this should make us in our devotions to bless God for being the Father of Jesus Christ, when we bless him for being our Father. O blessed be God the Father of our Lord Jesus Christ, for if he had not been his Father, he had never been our Father: John 20:17, 'I go to my God and your God, my Father and your Father.' If he had not been his God and his Father, he had never been our God and our Father. Therefore bless God for his love to Christ, and Christ for his love to us; for they both join in our salvation. As Rom. 8:39, 'Nothing can separate from the love of God,' nor from the love of Christ. They be both together in the verse, because they be all one in Christ. See the love of the Father in Christ. See his own love in himself, together with his Father's. Therefore consider the sweet agreement of the Trinity towards the salvation of mankind; and that we come not to heaven, are elect, and saved only by the counsel of the Father, or only by the love of the Son, or only by the operation of the Holy Ghost, but all three joining together in our salvation. God looks on us 'in the face of Jesus Christ.' God loveth us, the Son loveth us, the Holy Spirit sealeth the love of both to us. So then conclude that our salvation is strongly built. It is built on the love of the Father in Christ, and on the love of Christ, together with the Father, and on the assurance of the Holy Ghost, testifying both these to our souls. God for ever loveth his Son, and God for ever must love us, for he shineth on us 'in the face of his Son.' Now what is the love of God to his Son? Pure love, tender love, bowels of love, an everlasting love, and a rich love. And is not his love to us the same? If he loveth Christ, he loveth whole Christ; not only Christ personal, but mystical Christ, and all his members. He loveth the whole body of Christ with a pure, tender, perfect, and everlasting love. And therefore as God's love can never be removed from his own Son that lieth on his bosom, so God's true love shall never be removed from any true Christian that liveth in his Son.
使用 2。当我们称赞上帝是我们的父亲时，我们应该在我们的奉献中称赞上帝是耶稣基督的父亲。上帝是我们的主耶稣基督的父亲，真是可赞美的，因为如果他不是他的父亲，他就永远不会是我们的父亲：约翰福音 20:17，“我要上去见我的父，也是你们的父，见我的神，也是你们的神。”如果他不是他的神和他的父亲，他就永远不会是我们的神和我们的父亲。因此，为上帝对基督的爱而称赞他，为基督对我们的爱而称赞他；因为他们两个都参与了我们的救赎。正如罗马书 8:39 所说，“没有什么能使我们与上帝的爱隔绝”，也不能使我们与基督的爱隔绝。他们在这节经文中一起出现，因为他们在基督里是一体的。看到父亲在基督里的爱。看到他自己的爱与他父亲的爱一起存在。因此，要考虑三位一体对人类救赎的甜蜜一致；我们不仅仅是通过父亲的谋划，或仅仅是通过子的爱，或仅仅是通过圣灵的工作来到天堂，被选中并得救，而是三者共同参与我们的救赎。上帝看着我们“在耶稣基督的面上”。上帝爱我们，子爱我们，圣灵将二者的爱封印给我们。因此，我们得出结论，我们的救恩是坚固的。它建立在父在基督里的爱上，建立在基督的爱上，与父一同，建立在圣灵的确据上，向我们的灵魂作证。上帝永远爱他的儿子，上帝必须永远爱我们，因为他在“他儿子的脸上”照耀我们。那么上帝对他儿子的爱是什么？纯洁的爱，温柔的爱，慈爱的心肠，永恒的爱和丰富的爱。他对我们的爱不也是一样吗？如果他爱基督，他就爱整个基督；不仅是基督个人，还有神秘的基督和他的所有肢体。他以纯洁、温柔、完美和永恒的爱爱着基督的整个身体。因此，正如上帝的爱永远不会离开躺在他怀中的儿子一样，上帝真正的爱也永远不会离开任何活在他儿子里的真正的基督徒。

It is a comfortless, fond conceit to imagine any separation in that kind, because his love is founded not upon love to their persons, but on his Son. Now having an everlasting foundation, it must be an everlasting love; and this may comfort us in all conditions.
这是一个无慰藉、深情的幻想，因为他的爱不是建立在对他们个人的爱上，而是建立在他的儿子上。现在有了永恒的基础，它必定是永恒的爱；这可以在任何情况下给我们带来安慰。

Use 3. To make another use to direct our devotions aright, we must not go to an absolute God, for he is 'a consuming fire,' Heb. 12:29, but must take Christ's name along. We must take Christ along in all our prayers. It is an unworthy conceit to think God will be pleased otherwise than in his Son. It is God must satisfy God, and not we, that be stubble to go to the fire. It is presumption, and the end of it will be confusion. Therefore go to God in the sweet name of his Son Jesus Christ. Only so. We do not conceive worthily enough of God if we think he can have any communion with us, if his love be not conceived in the person of Christ. Therefore if we will have worthy conceits of him, go to him, that is, God made flesh in our nature, a Saviour of his own appointment, a mediator of his own sending, and sealed. And God will not refuse him, if you bring his Son before him. Therefore let it be our rule to put up our prayers in the name of Jesus Christ, our head.
使用 3.为了正确引导我们的虔诚，我们不能去找一个绝对的上帝，因为他是“烈火”，希伯来书 12:29，而是必须带上基督的名字。我们必须在所有的祷告中带上基督。认为上帝会喜悦我们不通过他的儿子来祷告是一种不值得的自负。只有上帝才能满足上帝，而不是我们这些像禾秸一样去火中的人。这是傲慢的，最终会导致混乱。因此，以他儿子耶稣基督甜美的名字去找上帝。只有这样。如果我们认为上帝不能通过基督的人格与我们交流，那么我们对上帝的看法就不够高尚。因此，如果我们想要对他有高尚的看法，就要去找他，也就是上帝在我们的本性中成为肉体的，是他自己指定的救主，是他自己派遣的中保，并且是经过印证的。如果你在他面前带上他的儿子，上帝不会拒绝你。因此，让我们的原则是以耶稣基督，我们的头，来祈求。

Now our natures are in Christ lovely to God, because our flesh is in him pure, sanctified, and separate from all sin; so that he loveth our natures. And the nature of God, before opposite, is now lovely to us, because God dwells in our nature, as the apostle saith, bodily, that is, fully, Col. 2:9. Now God in our nature is lovely. God out of our nature is not, because he is purity and holiness itself; but in our nature he is all love and mercy, for his justice is fully satisfied. God by his Spirit will never leave any particular Christian till he makes their nature in them like his own nature, that is divorced and separate wholly from sin, that it may be a pure glorious nature, fit for so glorious a head. Therefore go boldly to the throne of grace. There be good terms between God and us through Christ.
现在我们的本性在基督里对上帝是可爱的，因为我们的肉体在他里面是纯洁的、成圣的，并与一切罪恶分离；所以他爱我们的本性。而上帝的本性，在以前是相反的，现在对我们是可爱的，因为上帝住在我们的本性中，正如使徒所说，全然地，哥罗西书 2:9。现在上帝在我们的本性中是可爱的。上帝离开我们的本性就不是，因为他本身就是纯洁和圣洁；但在我们的本性中，他是全爱和怜悯，因为他的公义已经得到充分的满足。上帝凭借他的圣灵永远不会离开任何一个特定的基督徒，直到他使他们的本性像他自己的本性一样，与罪恶完全分离，成为一个纯洁而荣耀的本性，适合如此荣耀的头。因此，大胆地去恩典的宝座。我们与上帝之间有良好的条件，都是通过基督而来的。

'We shall die, because we have seen God,' saith Manoah, Judges 13:22. Now we shall live because we have seen God in Christ. Out of Christ we cannot see an angel, and live; but seeing God in the face of Christ, a mediator not of our appointing, this is a sweet and comfortable sight.
我们将死，因为我们见过上帝，如士师记 13:22 所说。现在我们将活着，因为我们在基督里见过上帝。在基督之外，我们不能见到天使而活着；但是在基督的面容中看到上帝，一个不是我们指定的调解者，这是一种甜蜜而舒适的景象。

I beseech you, let us make a comfortable use of these things. God thinks of us in Christ. It was a good prayer of a holy martyr, 'that God would shine on him in the face of Jesus Christ.' He was so guilty of his own sins and corruptions that he durst not look upon God, but desires God to look on his Son first, and then on him, in his Son. In Christ God can see us perfect, for Christ's righteousness is our righteousness, and we have the same spirit with Christ. For note that by the way.
我恳求你，让我们舒适地使用这些事物。上帝在基督里关心我们。一位圣洁的殉道者曾经祈祷说：“愿上帝在耶稣基督的面上照耀他。”他对自己的罪恶和败坏感到非常内疚，以至于不敢直视上帝，但他希望上帝先看他的儿子，然后再看他，通过他的儿子。在基督里，上帝能看到我们是完美的，因为基督的义就是我们的义，我们与基督有同样的灵。顺便注意一下。

As Christ, by taking our nature on him, testified by the Spirit he was the Son of God in our nature, so the same Spirit of Christ having knit us to Christ, and sanctifying our nature, we become the sons of God and Christ too. The same Spirit that sanctified the nature of Christ in the womb, will sanctify every Christian. And as the grace of union was the cause of Christ's unction, so the grace of union with Christ is the ground of all communion with Christ. And therefore labour in the first place to be one with Christ by faith, the foundation of all the comfort that I have unfolded.
基督通过承担我们的本性，由圣灵作证他是神的儿子，同样，基督的圣灵将我们与基督紧密联系，并使我们的本性得以成圣，我们也成为神和基督的儿子。那同样使基督在母胎中成圣的圣灵，也会使每个基督徒成圣。正如合一的恩典是基督受膏的原因，与基督合一的恩典是与基督的一切交流的基础。因此，首先要通过信仰与基督合一，这是我所展开的一切安慰的基础。

To us-ward is the union with Christ by faith, that Christ and we are one; for if God look on us in the face of his Son, then we must be one with his Son: bone of his bone, flesh of his flesh, by his Spirit, as he is bone of our bone, flesh of our flesh, by our nature. He took our human nature that we might partake of his divine nature; and therefore labour for union, that we may have gracious communion with him. If we be one with Christ we are his friends, and he will be with us. 'I and the Father will sup with him, Rev. 3:20. Rest specially in that. It was the effect of Christ's prayer, 'that we may be all one: I in them, and thou in me, and that thou mayest love them with the love thou lovest me,' John 17:22, 23. So intimate was Christ's love that he desires the same love to us, and in us, one with another. This is a blessed union of the Trinity in one, and of Christ with the Father, and of every Christian with Christ and the Father, one with another. This is the fruit of Christ's offering himself a sacrifice to God; 'that we may be one, as they are one: I in them, and thou in me.'
对我们来说，信仰使我们与基督合而为一；因为如果上帝在他儿子的面前看着我们，那么我们必须与他的儿子合而为一：他的骨头是我们的骨头，他的肉是我们的肉，通过他的灵，就像他是我们的骨头，我们的肉，通过我们的本性一样。他接受了我们的人性，以便我们可以分享他的神性；因此，我们要努力追求合一，以便与他有恩典的交流。如果我们与基督合而为一，我们就是他的朋友，他将与我们同在。'我与父亲与他一同吃饭，启示录 3:20。特别要安息在这一点上。这是基督祈祷的结果，'使他们都成为一体，我在他们里面，你在我里面，使他们像你爱我一样，你也爱他们'，约翰福音 17:22, 23。基督的爱是如此亲密，他希望我们之间也有同样的爱。这是三位一体的美好合一，基督与父亲的合一，每个基督徒与基督、父亲和其他基督徒的合一。这是基督将自己献给上帝的果效；'使他们成为一体，像我们一样：我在他们里面，你在我里面。'

The reason of Christ's prayer for that union is, that all good is conveyed from the Father to us, 'in the face of Jesus Christ,' as we have our consistence and being in Christ, and are one with Christ; and that makes the sacraments and all holy ordinances to be means to bring us into communion with Christ, and to seal it to us, and thereby our communion with the Father and the Holy Ghost. If the Father, Son, and Holy Ghost be ours, what can we want? 'Shew us the Father and it will suffice,' saith Philip, John 14:8. If we have God for our Father, we need no more. Therefore make much of the means whereby our union and communion and fellowship with God in Christ is stayed, and confirmed to us. To go on.
基督祈祷这个联合的原因是，所有的善都是通过耶稣基督的面孔从父亲传递给我们的，因为我们的存在和实质都在基督里，与基督合而为一；这使得圣礼和所有圣洁的仪式成为将我们带入与基督的交流，并将其封印给我们，从而与父亲和圣灵交流。如果父亲、子和圣灵是我们的，我们还能需要什么呢？腓力说：“把父亲给我们看，我们就够了。”（约翰福音 14:8）如果我们有上帝作为我们的父亲，我们就不再需要其他。因此，要珍惜那些使我们与上帝在基督里的联合、交流和交往得以保持和确认的方式。继续前进。

It is said here, there must be a 'knowledge of this glory of God in the face of Jesus Christ.' And the ministry is the cause of that knowledge, for God hath shined in our hearts to give the light, &c.
据说在这里，必须有“在耶稣基督的面上看见神的荣耀的知识”。而事奉是这种知识的原因，因为神已经照亮了我们的心，给予了光明等等。

Doct. So that we must know the face of God in Jesus Christ. Knowledge is the first thing in this new creation, as light was the first in the old creation. God by his word made light, and God by his word puts the Spirit of light in our hearts. All grace is conveyed by knowledge, grace being nothing but knowledge digested. And therefore, Col. 3:10, the apostle maketh it the 'image of God,' which in the Eph., 4:24 he calls 'holiness and righteousness.' But there he bringeth all under that one head, because all grace cometh by knowledge, and all comfort is conveyed by knowledge. For even as together with light from heaven comes influence and heat, so together with the divine light comes the divine influence and heat of the soul. Therefore the apostle joineth together grace and knowledge: 2 Pet. 3:18, 'Grow in grace, and the knowledge of our Lord Jesus Christ.' So you see the reason why the glory of God in Christ must be known. For it is an axiom in divinity, no spiritual blessing doth a man good but by way of knowledge, and therefore out of the church there is no salvation, because the church being like Goshen, there is no light of knowledge out of the church. Therefore it is a gross and fundamental error of them that will have men saved in any religion, for all salvation cometh by knowledge, and that is only in the church.
所以我们必须在耶稣基督里认识神的面容。知识是这个新造之中的首要事物，就像光是旧造之中的首要事物一样。神通过他的话语创造了光，神通过他的话语将光之灵放入我们的心中。所有的恩典都通过知识传递，因为恩典只是被消化的知识。因此，使徒在歌罗西书 3:10 中将其称为“神的形象”，在以弗所书 4:24 中称之为“圣洁和公义”。但他在那里将所有的恩典都归结为一个头，因为所有的恩典都是通过知识而来的，所有的安慰都是通过知识传递的。就像从天上来的光带来了影响和热量一样，神圣的光也带来了灵魂的神圣影响和热量。因此，使徒将恩典和知识联系在一起：彼得后书 3:18，“你们却要在我们主救主耶稣基督的恩典和知识上有长进。”所以你们看到了为什么必须认识神在基督里的荣耀。因为在神学中有一个公理，没有知识的灵性祝福对人没有好处，所以在教会之外没有救恩，因为教会就像歌珊一样，教会之外没有知识的光。 因此，那些希望人们在任何宗教中得救的人犯了一个严重而根本的错误，因为所有的救赎都来自于知识，而这只存在于教会中。

Use 1. I beseech you, therefore, labour for knowledge of God 'in the face of Jesus Christ,' and to grow in it every day more and more. 'Without knowledge the soul is not good,' Prov. 19:2. The soul is dark, and therefore those that be enemies of knowledge, are enemies to the salvation of God's people. They are enemies of God's glory, because God's glory shineth in the knowledge of God in the face of Jesus Christ. But this is a clear truth.
我恳求你，因此要努力追求对上帝的认识，通过耶稣基督的面容，并且每天都要不断增长。"无知的灵魂是不好的"（箴言 19:2）。灵魂是黑暗的，因此那些敌对知识的人，就是上帝子民救恩的敌人。他们是上帝荣耀的敌人，因为上帝的荣耀在对上帝的认识中通过耶稣基督的面容照耀出来。但这是一个明确的真理。

Use 2. To make it more useful; every man thinks he knoweth Christ. But knowledge of God's glory in Christ is another matter.
使用 2. 为了使其更有用; 每个人都认为自己了解基督。但是对上帝在基督里的荣耀的认识是另一回事。

(1.) It is a purifying knowledge, and it is a sanctifying knowledge.
这是一种净化的知识，也是一种神圣的知识。

(2.) It is a knowledge that is both full and experimental. It is a knowledge with a taste. It is a knowledge that brings a man to salvation. He relisheth divine truths. Every divine truth hath a sweetness and a savour in it, and our souls are to relish it. If there be not relish in the palate, the relish in meat is to no purpose. And therefore God giveth knowledge per modum gustus. When things are to us as in themselves, then things have a sweet relish. God's favour and sonship, and grace and peace, they have sweet relish in themselves.
（2）这是一种既充实又实践的知识。它是一种有味道的知识。它是一种能使人得救的知识。他品味着神圣的真理。每一个神圣的真理都有一种甜美和风味，我们的灵魂要品味它。如果口腔中没有味道，食物中的味道就没有意义。因此，上帝以品味的方式赐予知识。当事物对我们来说如同它们本身时，事物就有一种甜美的味道。上帝的恩典、儿子身份、恩典和平安，它们本身就有甜美的味道。

And as they are in themselves, so they are to every Christian. There is a harmony or suitableness in every Christian to divine truths wrought in him. If we have not a relish of divine truths, undoubtedly we know them not as we should.
他们本身如此，对每个基督徒也是如此。在每个基督徒内部，都存在与神圣真理的和谐或适应性。如果我们对神圣真理没有兴趣，毫无疑问我们并不真正了解它们。

Use 3. And it is a knowledge with application of interest in the things, when we know God to be our God, and Christ to be our Christ, heaven to be ours, and all the promises to be ours, for that is the nature of faith to make its own, whatsoever it layeth hold on. What good doth Christ, and the glory of God in Christ, if we know not Christ, and God in Christ, and make applications that God and Christ may be ours? Therefore the sacraments are ordained for the particular attaining to the knowledge of Christ, that as we are really interested in what we receive, and turn it into ourselves, so by faith we have interest in Christ, and he is one with us, and we with him.
使用 3。这是一种对事物感兴趣的知识应用，当我们知道上帝是我们的上帝，基督是我们的基督，天堂是我们的，所有的应许都是我们的，因为信仰的本质就是使其所抓住的一切都成为自己的。如果我们不认识基督，不认识基督中的上帝，并将上帝和基督应用于自己，那么基督和上帝在基督中的荣耀有何益处呢？因此，圣礼是为了特别获得对基督的认识，就像我们真正参与我们所接受的一样，并将其转化为我们自己，所以通过信仰，我们与基督有了联系，他与我们合而为一。

Use 4. And then this knowledge is a transforming knowledge, suitable to the object. In nature, objects have an influence into the things that apprehend them. If a man look on a lovely object, it stirs up affection of love; if on hateful objects, it stirs up affection of hatred. But much more in divine things, for they have not only influences into the spirit, but a Spirit accompanying the influence to transform the soul. So that by reason of the object and the Spirit, all divine truths have a transforming force.
使用 4。然后，这种知识是一种转化的知识，适用于对象。在自然界中，物体对于感知它们的事物有影响力。如果一个人看到一个可爱的物体，它会激起爱的感情；如果看到可恶的物体，它会激起憎恶的感情。但在神圣的事物中，更是如此，因为它们不仅对精神有影响力，而且有一个伴随影响力的灵魂来转化灵魂。因此，由于对象和灵魂的原因，所有神圣的真理都具有转化力量。

Therefore, he that knoweth God to be his God, transforms himself to be his Son. He that knoweth Christ as he should, transformeth himself to be like Christ, to labour for the gracious bountifulness, free obedience, and disposition of Christ. We cannot know Christ as we should, by a spiritual knowledge, without it transform us to the likeness of the thing we know. The knowledge of the glory of God in Christ, will make us glorious Christians. Apprehending glory we shall be glorious, as the apostle saith, 2 Cor. 3:18: 'Beholding the face of God in Christ, μεταμορφούμεθα, we are changed from glory to glory,' that is, from one degree of grace to another.
因此，认识上帝作为他的上帝的人，会使自己变成他的儿子。认识基督如其应该的人，会使自己变得像基督一样，为了基督的恩慈、自由顺从和性情而努力。如果我们没有通过属灵的认识来认识基督，我们就无法如其应该地认识基督，也就无法使自己变得像我们所认识的那个事物一样。在基督里认识上帝的荣耀，会使我们成为荣耀的基督徒。领悟到荣耀，我们就会变得荣耀，正如使徒在哥林多后书 3:18 中所说：“我们从荣耀变到荣耀，正如从一个恩典的程度到另一个恩典的程度。”

Wherein is our happiness? For what is the happiness of a Christian, but to be like Christ, and in Christ like God? The very heathen could say, likeness to God, and communion with God, is the foundation of all happiness. Therefore, this transforming happiness, by which we look to be saved, which makes us more like Christ, that we must labour after, this may be sufficient to stir up our affections, to labour to know God in Christ, being that which is most excellent knowledge. The right knowledge of God in Christ is that that the very angels have a desire to look unto, 1 Pet. 1:12. It is a knowledge we should more desire than angels; for if we know God in Christ as we should do, we are above angels. Did God take the nature of angels? Are they the mystical body of Christ? No. They are the acquaintance of Christ's, but not the spouse of Christ. In both these respects we are above angels. And shall not we study that more than angels, that have more interest therein than angels? Is not the knowledge of this glorious? and shall not we study to know that, that raiseth our natures above the angels themselves? So we should do. And so we will do, if we have the Spirit of God, as Paul, Phil. 3:7, 8: 'I count all dung and dross,' not in comparison of Christ, but διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ιησοῦ τοῦ Κυρίου μου, in comparison of the excellent knowledge of Christ Jesus my Lord. The right knowledge of God shining in the face of Christ, with an interesting* knowledge of Christ to be my Saviour, God my Father, myself to be a temple of the Holy Ghost, a member of Christ, heir of heaven, to know I am by grace what Christ is by nature: what is all the world to this, if we had hearts to consider of it? And therefore labour to prize and value this knowledge every day more and more, to beg the Spirit of revelation, that God would reveal himself to us in Christ more and more: pray for the Spirit that knoweth the secrets of God and Christ, that we may know God to be our God, and Christ to be our Saviour. And let it be the desires of our hearts, that God would give us deep knowledge of him, in particular: not only in general, but that he would reveal his fatherly love in Christ, and Christ's sweet love to us.
我们的幸福在哪里？对于一个基督徒来说，幸福是什么呢？不就是像基督一样，并在基督里像神一样吗？就连异教徒也能说，像神一样，与神交流，是所有幸福的基础。因此，这种转化的幸福，我们寄望得救的幸福，使我们更像基督的幸福，我们必须努力追求，这足以激发我们的情感，努力去认识基督里的神，因为这是最卓越的知识。对基督里的神的正确认识，连天使们都渴望一窥，彼得前书 1:12。这是一种我们应该比天使更渴望的知识；因为如果我们如应该地认识基督里的神，我们就超越了天使。神岂是取了天使的本性吗？他们是基督的神秘身体吗？不，他们是基督的熟识者，但不是基督的配偶。在这两个方面，我们超越了天使。难道我们不应该比天使更加努力地学习这个吗？这难道不是荣耀的知识吗？我们难道不应该努力去认识那使我们的本性超越天使自身的事物吗？我们应该这样做。如果我们有神的灵，就像保罗，腓立比书所说的那样。 3:7, 8: “我以一切为粪土和垃圾，不是因为基督，而是因为我主基督耶稣那卓越的知识。神的正确知识在基督的面容中照耀，与我作救主的基督的有趣知识相比，我知道神是我的父，我自己是圣灵的殿，是基督的肢体，是天堂的继承人，我凭恩典成为基督的本性。如果我们有心思去思考，这一切对世界来说意味着什么呢？因此，我们要努力珍视和重视这种知识，每天都要更加珍视，恳求启示的圣灵，让神在基督里更多地向我们显现：为了认识神是我们的神，基督是我们的救主，我们要祈求那知道神和基督秘密的圣灵，使我们能够认识神是我们的神，基督是我们的救主。让我们的心愿是，神会给我们深入地认识他，特别是在基督里，他会在基督里向我们显明他慈爱的父爱和基督对我们的甜蜜爱意。”

Quest. But how shall we come to this knowledge?
但是我们如何获得这个知识呢？

Sol. God shines not into the brain, but into the very heart of his ministers, that they may give the knowledge of God in the face of Jesus Christ.
神不是照耀在大脑中，而是照耀在他的仆人的内心深处，使他们能够在耶稣基督的面前传达神的知识。

Doct. So that the end of God's shining on his ministry is, that they may shine on others.
神在他的事工上的目的是让他们照亮其他人。

So then, if you ask what is the sanctified means of God to come to so excellent a knowledge of the face of God in Christ, it is specially to the ministry. So God shines in them, that they may give the light of the knowledge they have to others.
那么，如果你问上帝的神圣方式是什么，以便在基督里对上帝的面貌有如此卓越的认识，那就是特别通过事奉。上帝在他们身上发光，使他们能将自己所拥有的知识之光传递给他人。

And here I will unfold to you their excellency, and authority ministerial, and the necessity of the calling, they being the light of the world, the sun of the world; of whom it is said, 'As the Father sendeth me, so I send you,' John 20:21. But these things concern our calling more.
在这里，我将向你展示他们的卓越性、权威性和召唤的必要性，他们是世界的光明，世界的太阳；正如经上所说：“父怎样差遣了我，我也照样差遣你们。”（约翰福音 20:21）。但这些事情更关乎我们的召唤。

Only it concerns all to know this, that God hath not set up an ordinance in his church in vain. As it is glorious to know 'the glory of God in the face of Christ,' so if ever we will know it, we must come to the ministry, that God hath set up as lights in his church; for they be appointed to give thee 'the knowledge of the glory of God in the face of Christ.' So that the ordinance of God is joined with access to the ministers of God. If you regard God and Christ, regard the ministry, for the grace of God, and faith, and knowledge, and the ministry of faith, are all linked together, and he that despiseth the ministers, despiseth God, and grace, and heaven and all. And therefore the word, as opened in the ministry, is called τὸν λόγον τῆς καταλλαγῆς, 'the word of reconciliation,' 2 Cor. 5:18. No reconciliation without it; τὸν λόγον τῆς ζωῆς, 'the word of life,' Philip. 2:16; τό ἐνδοξον εὐαγγέλιον, 'the glorious gospel,' 1 Tim. 1:11; τὸν ἀνδρείον βραχίονα τοῦ Θεοῦ ἔις τῆν σωτηρὶαν, 'strong arm of God to salvation;' τῆν δυνάμιν τοῦ Θεοῦ, 'the power of God,' 2 Cor. 6:7; because God conveyed all these things by it. And they that despise it, despise glorification, reconciliation, glory, and life, and all. It is ὅ λόγος τῆς βασιλεῖας, the 'word of the kingdom,' Mat. 13:19; because we enter into the kingdom of grace here, by his ordinance, and then into the kingdom of God. Therefore to despise God's ordinance is to despise God; and Acts 13:46, the apostle saith, 'Seeing you account yourselves unworthy of the kingdom of heaven.' If they will not hear the gospel, it is as if they despised the kingdom of heaven.
只有所有人都知道这一点，上帝在他的教会中没有徒劳地设立了一项法令。正如在基督的面上看到上帝的荣耀是荣耀的，所以如果我们想要知道它，我们必须来到上帝在他的教会中设立的作为光明的事工；因为他们被指定为给你“在基督的面上看到上帝的荣耀的知识”。所以，上帝的法令与接近上帝的事工相结合。如果你尊重上帝和基督，就要尊重事工，因为上帝的恩典、信仰、知识和信仰的事工都是相互关联的，那藐视事工的人就是藐视上帝、恩典、天堂和一切。因此，作为在事工中开启的话语被称为“和解的话语”，哥林多后书 5:18。没有它就没有和解；“生命的话语”，腓立比书 2:16；“荣耀的福音”，提摩太前书 1:11；“上帝的有力臂膀以至于拯救”，“上帝的能力”，哥林多后书 6:7；因为上帝通过它传达了所有这些事物。 那些蔑视它的人，蔑视荣耀、和解、荣耀和生命，以及一切。这是“国度的话语”，马太福音 13:19；因为我们通过他的命令进入恩典的国度，然后进入神的国度。因此，蔑视神的命令就是蔑视神；使徒行传 13:46 中，使徒说：“你们自己认为不配得永生的。”如果他们不听福音，就好像他们蔑视了天国。

Use. That I advise is, that every one labour for a right apprehension of the ordinances of God. 'Let a man esteem of us as the ministers of Christ,' 1 Cor. 4:1, neither more nor less, but just so; that is, not lords over our faith, but ministers that dispense the mystery of Christ.
使用。我建议的是，每个人都应该努力正确理解上帝的教令。"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，就是这样；也就是说，不是我们信仰的主宰，而是传授基督的奥秘的仆人。

I need not speak much of this, because God never wrought good in any but they would have a due and right conceit of the ministers and ordinances of God. And they that have base conceits of it, it is a sign God never wrought any good in them. And therefore I speak to them that have respect to the ordinances of God, and that they [may] have more respect to it. Mark what the apostle saith, 'God shines on the heart of the apostles to give light,' &c.
我不需要多说，因为上帝从未在任何人身上行善，除非他们对上帝的仆人和圣礼有适当而正确的看法。而那些对此持低劣看法的人，这是上帝从未在他们身上行善的迹象。因此，我对那些尊重上帝的圣礼的人说话，希望他们更加尊重它。请注意使徒所说的，'上帝照亮使徒的心，给予光明'等等。

Obj. But it may be objected, God shines in the hearts of his ministers that they may shine on others. Can only good men convert?
但可以提出反对意见，上帝在他的仆人的心中发光，以便他们可以照亮他人。只有善良的人才能转变吗？

Ans. I answer first, that they have a great advantage above all others, because they have those affections and those desires to stir them up to pray to God heartily for their people. And then they have love to the people. It is love that begets grace, and so they having sanctified hearts, that way they do more good than others. But the effect of God's ordinance is not tied to the dignity of any man's person. Judas was a preacher, as bad as he was. Those that convert many shall 'shine in heaven,' if they be good, Dan. 12:4; if they be bad they may convert others and never come thither themselves; therefore respect the ordinance of God for itself. But because a good expression of the integrity and constant sufficiency in the teacher is a good help to attention and respect, therefore we ought to be careful in the choice of these. For though God's ordinances depend not on the worthiness of the minister, yet there is much help this way.
首先，我回答说，他们比其他人有很大的优势，因为他们有那些情感和欲望，激励他们为人民真诚地向上帝祈祷。然后，他们对人民有爱心。爱心孕育恩典，所以他们拥有圣洁的心灵，比其他人做得更多好事。但是，上帝的命令的效果并不取决于任何人的尊贵。犹大是一个讲道者，尽管他很坏。那些使许多人归向上帝的人，如果他们是好人，将在天堂中“发光”，但如果他们是坏人，他们可能会使别人归向上帝，但自己却永远无法到达那里。因此，要尊重上帝的命令本身。但是，因为教师的诚实和持久的能力的良好表达对于吸引注意力和尊重是有帮助的，所以我们在选择这些人时应该小心。因为虽然上帝的命令不依赖于传道人的价值，但这种方式确实有很大的帮助。

Obj. But you will say, Can the ministry cause the knowledge of God in the face of Jesus Christ? They be but men, and God shineth in us that we may give knowledge of God.
但你会说，事奉能使人们认识耶稣基督的神吗？他们只是凡人，而神在我们身上发光，让我们能够传达神的知识。

Ans. I answer, man doth it whether they be good or otherwise, ministerially. God honours them so far as to give them his own title: Acts.16:14, Paul preached, God opens Lydia's heart. There must be a concurring of God with the ministry: 1 Cor. 3:6, 'Paul may plant, and Apollos water, but God giveth the increase.' But if Paul plant and God giveth not increase, all is to no purpose. 'Be faithful in thy calling,' saith Paul to Timothy, and so thou shalt both save thyself and thy hearers, 1 Tim. 4:16. So that God appoints calling, and giveth gifts and callings for the good of his church. The sun shineth on the moon and stars, to enlighten the world; and the light that ministers have is to shine upon others. God teacheth men by men, and it is most suitable and proportionable to our weakness. As it is a trial of our obedience to respect the word, as it comes from one subject to the same infirmity with ourselves, so it is suitable to our weakness. We could not hear God, nor an angel, therefore God giveth gifts to men for men. Beloved, it is a marvellous fruit of God's love, that he will establish such a calling, the end of which is to bring men to heaven. I They be 'sent of God,' Acts 13:26; they be the 'salt of the earth,' Mat. 5:13, the world would be putrified without it; they be 'the light,' Philip. 2:15, the world would be dark without it. If it were not for the gospel, what is England, that is now so glorious above other countries that sit in darkness? And therefore seeing God conveyeth all good to us this way, let it be our prayer to God 'to send labourers into his vineyard,' to set up light in dark places, and to teach his ministers, that they may teach us.
答：我回答，无论是好是坏，人们都是以事奉的方式去做。上帝尊重他们，甚至赐予他们自己的称号：使徒行传 16:14，保罗传道，上帝打开了吕底亚的心。上帝必须与事奉者合作：哥林多前书 3:6，“我栽种，亚波罗浇灌，但是长大的是上帝。”但是如果保罗栽种而上帝不使之长大，一切都是徒劳的。“保罗对提摩太说，要忠诚于你的呼召，这样你就能拯救自己和你的听众。”提摩太前书 4:16。所以，上帝指定呼召，并赐予恩赐和呼召，为了教会的益处。太阳照耀月亮和星星，照亮世界；传道者所拥有的光明是为了照亮他人。上帝通过人教导人，这是最适合和相称于我们的软弱。正如尊重话语是对我们顺从的试验，因为它来自于与我们一样有弱点的人，所以它适合于我们的软弱。我们无法听到上帝，也无法听到天使，因此上帝赐予人类恩赐，为了人类。亲爱的朋友们，这是上帝爱的奇妙果实，他将确立这样一个呼召，其目的是将人们带到天堂。 他们被称为“上帝的使者”，使徒行传 13:26；他们是“世界的盐”，马太福音 5:13，没有他们，世界将腐朽；他们是“光明”，腓立比书 2:15，没有他们，世界将黑暗。如果没有福音，英国又怎么能如此辉煌，超越其他处于黑暗中的国家呢？因此，既然上帝通过这种方式赐予我们一切美好，让我们向上帝祈求“派人到他的葡萄园工作”，在黑暗的地方点亮光明，并教导他的仆人，好让他们教导我们。

It is strange that Paul, so holy a man as he was, should desire the Romans, chap. 15:30, 'to pray and strive with God in prayer for him.' 'I beseech you,' I conjure you, 'by the Lord Jesus Christ, and the love of the Spirit, that you strive to God for me.'
保罗是如此圣洁的人，他竟然希望罗马人在罗马书 15:30 中“为他祈祷并与上帝争战”。 “我恳求你们，我以主耶稣基督和圣灵的爱恳求你们，为我与上帝争战。”

Note. The devil sets against this ordinance of God especially, for it battereth his kingdom, and is a means to draw men out of his darkness, 'into the glorious light of the sons of God,' Rom. 8:21; as in the Acts 26:18, the Lord 'sent him to bring them from darkness to light.' Therefore the devil stirs up 'unreasonable men,' malicious men, that have hurtful and evil principles, to do hurt to them that seek their good, to requite good with ill; and therefore the apostle prayeth, 'Lord let me be delivered from unreasonable men,' ἀπὸ τῶν ἀτόπῶν, absurd men, greedy, that are so far from faith that they have not common reason, 2 Thes. 3:2. Now considering God conveyeth all good, specially saving knowledge this way, desire God to preserve the ministers from unreasonable men; that God would let the gospel 'run and be glorified,' 2 Thes. 3:1; and that the ministry may be glorious, that is, that the Spirit may accompany it to get a great deal of love and strength to bear afflictions. Where the ministry is rightly received it is a glorious thing. And therefore the apostle prays that the gospel may have a free passage, and be glorified by the Spirit accompanying it, in the hearts of the people; and they that will profit most by it, must be so far from undermining it, that they must desire God to assist the teacher, that he being taught may teach others. Thus far it concerneth us all.
注意。魔鬼特别反对上帝的这项法令，因为它破坏了他的王国，并且是将人们从黑暗中带到上帝儿子的荣耀之光的手段，如罗马书 8:21 所说：“叫他们脱离黑暗，归向光明。”因此，魔鬼激起“不理智的人”，恶意的人，他们有害的邪恶原则，来伤害那些寻求他们利益的人，以恶报善；因此，使徒祈求：“主啊，求你救我脱离不理智的人”，即无理的人，贪婪的人，他们远离信仰，甚至没有常识，帖撒罗尼迦后书 3:2。现在考虑到上帝通过这种方式传递一切善良，特别是救赎的知识，希望上帝保护牧师免受不理智的人的伤害；愿上帝让福音“传开并得到荣耀”，帖撒罗尼迦后书 3:1；并且事奉可以光荣，也就是说，圣灵可以伴随着它，获得大量的爱和力量来忍受苦难。当事奉得到正确接受时，它是一件光荣的事情。 因此，使徒祈求福音能够自由传播，并在人们的心中得到圣灵的荣耀；而那些最能从中受益的人，必须远离破坏它，反而要求上帝帮助教师，使他在被教导的同时也能教导他人。这对我们所有人都有关系。

And this not only teacheth the ministers to shine to others, but every Christian is a prophet.* And they that have the light of God shining on them are to give the light to others. We are all anointed of God, and like good Christians we have all received the anointing of the Spirit, and in our sphere we ought to do all the good we can to every one in his place. 'You have all knowledge,' saith the apostle, 'that you may exhort and edify one another,' 1 Thes. 5:11. This must be done by the public ordinance, and by every particular Christian. And therefore every Christian may shine to others, and open to others the mystery of salvation, according to their Calling, specially in their families. Our Saviour saith, 'Admonish thy brother, and thou shalt save thy brother,' Mat. 18:15. God maketh common Christians saviours of others. And therefore as we believe communion of saints in the creed, so we ought to labour for the grace of communion of saints, that is, for ability and love, that we may be able to do good one to another. And no man is a Christian for himself alone. Every man hath grace for the good of the body. There is no idle member of the church's body. As soon as any one is a Christian, he is a profitable member. Onesimus, as soon as he is converted, 'he is profitable,' Philem. 11. By prayer, by advice, by comforting, and counsel, he hath ability to do something to the body of Christ. As he hath good by the graces of the body, so by God's grace he is able to do some good in the body: he is no dead member, but hath some grace of communion.
这不仅教导牧师要向他人发光，而且每个基督徒都是先知。那些被上帝的光照耀的人应该将光传递给他人。我们都是上帝的受膏者，像好的基督徒一样，我们都接受了圣灵的膏抹，在我们的领域里，我们应该尽力为每个人做好事。使徒说：“你们都有知识，可以彼此劝勉和建立。”（帖撒罗尼迦前书 5:11）这必须通过公共仪式和每个基督徒来完成。因此，每个基督徒都可以向他人发光，并根据自己的呼召，在家庭中向他人揭示救恩的奥秘。我们的救主说：“劝戒你的弟兄，你就得救了。”（马太福音 18:15）上帝使普通的基督徒成为他人的救主。因此，正如我们在信经中相信圣徒的交通一样，我们应该努力追求圣徒的交通的恩典和爱，以便我们能够彼此善待。没有人是为自己而成为基督徒的。每个人都有为身体的益处而得的恩典。教会的身体没有闲置的肢体。 一旦有人成为基督徒，他就是一个有益的成员。尼腓母书 11 节中提到，尼西莫一旦归信，他就是有益的。通过祷告、建议、安慰和指导，他有能力为基督的身体做一些事情。他通过身体的恩典得到好处，也能凭借上帝的恩典在身体中做一些善事：他不是一个死亡的肢体，而是有一些交通的恩典。

And it is no vain glory, if it be not done for ostentation; if for Christ, not for his own advantage or ostentation. Breasts may be opened to give milk, which otherwise would be shut; gifts may be opened to do good. If they know anything that is good they ought to infuse it to them, whom God hath made near and dear to them, for grace is communicable.
并且这并不是虚荣，如果不是为了炫耀；如果是为了基督，而不是为了自己的利益或炫耀。乳房可以打开来喂奶，否则就会关闭；礼物可以打开来行善。如果他们知道任何好的东西，他们应该将其传授给那些神使他们亲近和亲爱的人，因为恩典是可传递的。

The sun shineth on the greater part of the world at once. The more communicable the better: the more near God and Christ.
太阳同时照耀着世界的大部分地区。越通达越好：越接近上帝和基督。

And then we may think that we have all things, the benefit and comfort of any true gift, when we have spirits of love to communicate it to others. These be therefore two main graces of communion, humility, and love. And when we can sweetly, humbly, and by the spirit of love communicate it to others, then we be masters of what we have, else it is not given for our good. God will blast it if we do not communicate it. God will take away that he hath from the idle servant, that will not employ his talent. I would to God more conscience were made of this, that not only ministers, but every one, would be first the cistern, and then the conduit, first get something in, and then put it out, when it is seasonable, and when we have a calling to do it.
然后我们可能会认为当我们拥有爱的精神来与他人分享时，我们拥有了一切事物，真正的礼物的好处和舒适。因此，这两个主要的交流恩典是谦卑和爱。当我们能够甜蜜、谦卑地、通过爱的精神与他人交流时，我们就能掌控我们所拥有的，否则它不是为了我们的利益而给予的。如果我们不分享它，上帝会毁灭它。上帝会从懒惰的仆人那里夺走他所拥有的，因为他不愿意利用他的才能。但愿上帝能让更多的人意识到这一点，不仅是牧师，而是每个人都应该首先成为蓄水池，然后成为水道，先吸收一些东西，然后在适当的时候、在有呼召的时候将其传递出去。

How hath a Christian a calling to comfort others, to give seasonable reproofs, to give admonitions, to strengthen others, when no minister is by? He that is not able to do it in some measure, can he believe communion of saints? Therefore labour for some spiritual ability, that ye may not be dead and idle members of the body, but shine to others in giving example to others in the way to heaven, that others may have cause to bless God. O blessed be God that ever I was acquainted with such a one. As David said of Abigail, 1 Sam. 25:39, so such a one gave me counsel, and it came from love, from a sweet spirit, and I shall have cause to remember it while I live.
基督徒如何有责任安慰他人，给予适时的责备，提醒他人，加强他人，当没有牧师在场时？那些不能以某种程度做到这一点的人，能相信圣徒的交通吗？因此，努力获得一些属灵的能力，使自己不成为身体中死气沉沉、无所作为的成员，而是在通往天堂的道路上给予他人榜样，使他人有理由赞美上帝。哦，上帝是多么地祝福我认识这样一个人。正如大卫在撒母耳记上 25:39 中所说的那样，这样一个人给了我忠告，它来自爱，来自一个甜美的灵魂，我将在我活着的时候记住它。

Consider it is our calling. We are all prophets, all anointed. A Christian hath an high calling; but specially consider what we do believe by the 'communion of saints;' and what we pray for, when we say, 'thy kingdom come,' that is, that faith may reign in our hearts and minds. Shall we say, let thy kingdom come, when we are enemies of the ministry, and good communion? If we use this prayer thus, we mock God. I desire God to make these things effectual.
考虑这是我们的使命。我们都是先知，都受膏。基督徒有一个崇高的使命；但特别要考虑我们对“圣徒共享”的信仰，以及当我们说“愿你的国降临”时我们所祈求的，也就是信仰能在我们的心灵中统治。当我们是事奉和良好交流的敌人时，我们怎么能说“愿你的国降临”呢？如果我们这样使用这个祷告，我们是在嘲弄上帝。我希望上帝使这些事情产生效果。

The apostle in the former chapter, as we have heard, raiseth up the soul to the chief cause of all heavenly light in the soul, which is God, by his almighty power shining in our hearts, as he caused the light to shine at the first. By how much that light is more excellent than that light of nature, by so much the greater power is put forth for the working of it, being so opposite thereunto.
使徒在前一章中，正如我们所听到的，将灵魂提升到灵魂中所有天上之光的首要原因，即上帝，通过他在我们心中照耀的全能力量，就像他最初使光照耀一样。这种光较自然之光更为卓越，因此为了使其发挥作用，需要更大的力量，这与自然之光相反。

The end of this shining in the hearts of the ministers especially, is to 'give the light of the glory of God in the face of Jesus Christ.' God shineth on ministers that they may reflect that light upon others. As John Baptist saith, 'they be friends of the bride, that learn of the bridegroom,' Christ, what to do to help his spouse, John 3:29. They labour to know the meaning of Christ, what his good will is to them that be his. They be friends on both sides, on Christ's, and the spouse's. They come between both, for the furthering of the blessed marriage between Christ and the soul.
这种光辉在大臣们心中的终结，特别是为了“在耶稣基督的面上照耀上帝的荣耀之光。”上帝照耀在大臣们身上，以便他们可以将这光辉反射给其他人。正如施洗约翰所说，“他们是新娘的朋友，向新郎学习”，即基督，学习如何帮助他的配偶，约翰福音 3:29。他们努力了解基督的意思，了解他对属于他的人的美意。他们是双方的朋友，既是基督的朋友，也是新娘的朋友。他们站在两者之间，促进基督和灵魂之间的祝福婚姻。

I have spoken of the glory of God, which specially shines in his mercy and goodness. There is a greater lustre of God's attributes in the gospel than in the law.
我已经谈论了上帝的荣耀，这荣耀特别体现在他的怜悯和善良中。福音中上帝的属性比律法中更加光彩夺目。

Quest. It may be asked, Are not we for to preach the law as well as the glory of God in the face of Christ discovered in the gospel?
问题。可以问，我们难道不应该在福音中揭示的基督的荣耀面前宣讲律法吗？

Ans. I yield there must be special care of that, even now in the days of the gospel; for you know there be three degrees, the state of nature, the state under the law, and the state under grace. Before we can come from nature to grace, we must come under the law; we must know ourselves thoroughly, and be humbled to purpose. Many live under the gospel, that were never yet under the law, that think themselves under Christ, and under grace, and yet were never humbled. Therefore in love to the souls of men, let the law be discovered; as God gave the law, not to damn men but in love to men, that thereby they might see the impurity of their natures, and lives, and the curse due to it, and so follow him forthwith to Christ, from Sinai to Sion, appealing from the throne of justice to the throne of grace and mercy, the Lord Christ. The Lord gave not the law purposely to damn men, but to drive them to an holy despair in themselves. They that despair in themselves, they come to see their whole hope of comfort to be in the face of God in Christ.
我认为在福音时代，对此必须特别小心；因为你们知道有三个阶段，即自然状态、律法下的状态和恩典下的状态。在我们从自然状态到恩典状态之前，我们必须经历律法的约束；我们必须彻底了解自己，并谦卑地定下目标。许多人生活在福音之下，却从未经历过律法的约束，他们认为自己已经在基督和恩典之下，但从未真正谦卑过。因此，出于对人灵魂的爱，让律法被揭示出来；上帝给予律法，不是为了定罪人类，而是出于对人类的爱，让他们看到自己本性和生活的不洁，以及应得的咒诅，从而立即跟随基督，从西奈山到锡安，从公正的宝座上诉到恩典和怜悯的宝座，主基督那里。主并非有意通过律法定罪人，而是要使他们在自己身上产生一种圣洁的绝望。那些在自己身上绝望的人，会看到他们所有的安慰希望都在基督里的上帝的面前。

Therefore respectively to grace, we ought to force the law in these dull and drowsy times. For they that stick in the state of nature, as profane godless persons, swearers, loose persons, were never yet under the law. And what have they to do with Christ, that were never humbled? If their eyes were open to see what they are by nature, and what they would be if God should cut the thread of their lives, they would look about them then. The kingdom of heaven would suffer violence, if men understood their states throughly, that there is but a step between them and hell, nothing but a life full of uncertainties, without serious repentance.
因此，根据恩典的不同，我们应该在这些沉闷和昏昏欲睡的时代里强调法律。因为那些停留在自然状态下的人，如亵渎无神论者、咒骂者、放荡者，从未受过法律的约束。他们与基督有什么关系呢？他们从未谦卑过吗？如果他们睁开眼睛看到自己的本性以及如果上帝剪断他们生命的线，他们将会变成什么样子，那么他们会警觉起来。如果人们彻底了解自己的状态，知道自己与地狱只有一步之遥，只有一个充满不确定性的生活，没有真诚的悔改，天国将会受到暴力对待。

Moses brought none into Canaan. That was Joshua's part. When Moses had brought them near, then he giveth up his office to Joshua. The law must give up its office to Christ. When men are cast down with apprehensions of sin, they must run into the bosom of the gospel, and shelter themselves under the wings of Jesus Christ. Though such persons may in the error of their conscience think themselves farthest off grace, yet they be nearest. For 'blessed are the poor in spirit, for theirs is the kingdom of heaven,' Mat. 5:3. 'And come to me, all ye that be heavy laden, I will ease you,' Mat. 11:28.
摩西没有带任何人进入迦南地。那是约书亚的任务。当摩西把他们带近时，他把自己的职责交给了约书亚。律法必须把自己的职责交给基督。当人们因为罪的恐惧而沮丧时，他们必须奔向福音的怀抱，在耶稣基督的翅膀下庇护自己。虽然这样的人可能在他们的良心错误中认为自己离恩典最远，但他们实际上是最接近的。因为“虚心的人有福了，因为天国是他们的”，太 5:3。“凡劳苦担重担的人可以到我这里来，我就使你们得安息”，太 11:28。

Quest. Again, some will object, we must teach moral duties, teach men not to be sottish and drunken and filthy in their lives.
问题。再次，有人会反对，我们必须教导道德责任，教导人们不要在生活中沉迷于酗酒和肮脏。

Ans. It is very good. I would these abominations were reformed, but if there be not a better foundation laid for the knowledge of God in the face of Christ, by the discovery of the hidden face of nature, we should make them but hypocrites, and only civilise them. Therefore the right way to make them leave these abominations is, first, to get knowledge of themselves by nature, and of their original corruptions; and then, to lead them to the knowledge of God 'in the face of Jesus Christ,' that seeing love, love may kindle love, and alter their course, and make them study to please God. If duties spring not from love, they be dead duties, and but carcases of duties. But love constraineth us to perform services by the apprehension of God's mercy in Christ.
答：这很好。我希望这些可憎之事能得到改革，但如果没有在基督的面上对神的认识建立更好的基础，通过揭示自然的隐藏面，我们只会使他们成为伪君子，只是使他们变得文明。因此，让他们离开这些可憎之事的正确方法是，首先，通过自然界的了解，了解自己和原始的腐败；然后，引导他们认识上帝“在耶稣基督的面上”，这样看到爱，爱会点燃爱，改变他们的行为，使他们努力取悦上帝。如果责任不是源于爱，那就是死的责任，只是责任的尸体。但是，爱通过对基督的怜悯的理解，迫使我们履行服务。

Therefore if we will make men leave sin on good grounds, teach the gospel; else we shall bring them into a civil* compass which is good, and I would there were more of it; but we should not rest there. Holy duties, and abstaining from gross sins, is a great deal more groundedly enforced from the gospel than the law. For the reasons from thence are very demonstrative, as Paul, Titus 2:12, 'The grace of God hath appeared, teaching us to deny ungodliness and worldly lusts; and to live soberly to ourselves, righteous to others, holily to God.'
因此，如果我们要让人们基于良好的理由离开罪恶，就要教导福音；否则我们将使他们进入一个良好的社会范围，我希望有更多这样的范围；但我们不应该止步于此。从福音中，对圣洁的责任和远离严重罪恶的要求比律法更有根据。因为从那里得出的理由非常有说服力，正如保罗在提多书 2:12 中所说：“神的恩典已经显明出来，教训我们舍弃不敬虔的心和世俗的情欲，在今世自守、公义、敬虔度日。”

And therefore the apostle's method is first to lay the ground and foundation of Christian doctrine, and then to build upon it Christian duties in all his epistles; as in the Romans, after he had shewed free justification, by the mercy of God in Christ Jesus, and then sanctification of our nature, then he comes to the comforts of a Christian life in predestination, and God's free everlasting love. 'Then I beseech you, by the mercies of God in Christ, give up your bodies as reasonable sacrifices to God,' Rom. 12:1. The ground of his exhortation is to devote and consecrate ourselves to God, and it is from the mercies of God. And so in all the rest of his epistles, he layeth foundation of a Christian life upon Christian doctrine, as Lactantius saith well, 'All morality without piety is a goodly statue without an head (i). [It is] the head that giveth life and influence into all duties of a Christian and the knowledge of Christ.* In a word, whatsoever we preach is either to drive to Christ, or is Christ himself, by his benefits unfolded, or an holy life, with this respect, that we may live answerable, and worthy of Christ; so that whatsoever we preach, it hath respect to Christ.
因此，使徒的方法是首先奠定基督教教义的基础，然后在他的书信中建立基督徒的责任；就像在罗马书中，他首先展示了上帝在基督耶稣中的怜悯中的自由称义，然后是我们本性的成圣，然后是基督徒生活中的安慰，包括预定和上帝的自由永恒的爱。“所以弟兄们，我以神的慈悲劝你们，将身体献上，当作活祭，是圣洁的，是神所喜悦的。”（罗马书 12:1）他劝勉的基础是将自己奉献给上帝，并且是出于上帝的怜悯。所以在他的所有书信中，他都以基督教义为基础，奠定了基督徒生活的基础，正如拉坦修斯所说的那样，“所有没有虔诚的道德都是一个没有头的漂亮雕像。”（i）[是]头部赋予基督徒的所有职责生命和影响力，以及对基督的认识。总之，我们所传讲的无论是为了引导人归向基督，还是基督自己，通过他的恩惠展开，或者是一种圣洁的生活，都是为了使我们能够与基督相称，配得上基督；所以我们所传讲的一切都与基督有关。

And therefore the apostle speaking of the main duty saith, 'God hath shined in our hearts, to give the knowledge of the glory of God in the face of Jesus Christ.' Certainly all will follow where this is, 'She loved much, because much was forgiven,' Luke 7:47. She had relished the sweet love of God in pardoning her, and therefore loved much. For what is love but all duty in the root? It is one in the root, and all in the branches. All sin is one in original corruption, the root which brancheth itself many ways into particulars. So love being one in the root, when the heart is filled with that, you shall not need to dictate to it, to do this or that. Love is an affection full of invention, to please, delight, and gratify the person loved, and sets the soul on fire to all duties whatsoever.
因此，使徒说到主要的责任时说：“神已经在我们心里发光，使我们认识神荣耀的光，就是在耶稣基督的脸上。”当然，所有的人都会跟随这个，“她爱得多，因为她得到了多少宽恕。”（路加福音 7:47）她品尝到了神宽恕她的甜蜜爱意，因此她爱得多。因为爱不就是所有责任的根本吗？它在根上是一体的，在枝条上是多样的。所有的罪都源于原始的腐败，这个根以多种方式分支出来。所以，当心中充满了爱，你就不需要指示它去做这个或那个。爱是一种充满创造力的情感，为了取悦、喜悦和满足所爱的人，它点燃了灵魂对所有责任的热情。

1. Again, the knowledge of God differenceth God's people from atheists, that know no God at all. So to know God in Christ, that differenceth them from those without the church, that know God, but not 'in the face of Christ.' To know God in the face of Christ as he should be known, differs true Christians from popish and rotten professors, and from an hypocrite within the church. The papists know God not in the face of Jesus Christ; only they go to him by other mediators, and they will have crucifixes, and many gods, never desiring to discover the face of Christ.
再次，对上帝的认识使上帝的子民与无神论者有所不同，后者根本不认识上帝。因此，要在基督里认识上帝，这使他们与那些没有教会的人有所不同，后者虽然认识上帝，但不是“在基督的面前”认识上帝。在基督的面前真正认识上帝，使真正的基督徒与天主教徒和虚伪的教授有所不同，也使他们与教会内的伪君子有所不同。天主教徒不是在基督耶稣的面前认识上帝；他们只通过其他中保去找他，他们会有十字架和许多神，从不渴望揭示基督的面容。

But the best discovery of God is to see him 'in the face of Christ.' The best sight of Christ is, not in a crucifix or the work of an idle painter, but to see him in the word and sacrament. You have seen Christ 'crucified before your eyes,' saith Paul to the Galatians, Gal. 3:1. God worketh grace by his own means, and not by the bastardly means of man's invention. The knowledge of God is conveyed by Christ, and no other mediator. That knowledge which comes nearest the knowledge of God in Christ is not only disciplinary, but a sound saving knowledge, that sees things in their formal, proper, spiritual light, and not only in their shell.
但是，发现上帝最好的方式是在基督的面容中看到他。最好的基督视觉不是在十字架或懒惰画家的作品中，而是在圣言和圣礼中看到他。保罗对加拉太人说：“你们亲眼见过基督钉十字架。”（加拉太书 3:1）上帝通过自己的方式施行恩典，而不是通过人类发明的假冒方式。对上帝的认识是通过基督传达的，没有其他中保。最接近基督中上帝认识的知识不仅是教导性的，而且是真正的救赎性知识，它以其形式、适当、属灵的光亮来看待事物，而不仅仅是它们的外表。

2. This distinguisheth likewise them under the law. And they see the face of God under the law, poor distressed sinners. Ay, but they see an angry face there. But if they will see God as they should do, and as true Christians, they see not his angry countenance in Moses under the law, threatening men with hell and damnation; but they see him 'in the face of Jesus Christ,' reconciling the world to himself.
这也使他们在律法下有所区别。他们在律法下看到上帝的面容，可怜困苦的罪人。是的，但他们在那里看到的是愤怒的面容。但如果他们能够如真正的基督徒一样正确地看待上帝，他们在摩西的律法中不会看到他愤怒的表情，威胁人们会下地狱和受到诅咒；而是他们在“耶稣基督的面容”中看到他与世界和解。

In the next verse, ver. 7, the apostle preventeth an objection, as he is very curious in prevention; for he was full of love, and desired to make way for himself in the hearts of them whom he taught. When he saw anything between him and their hearts, he labours to remove it, by all the with and policy that he could; and therefore he now preventeth an objection from the meanness of his person and condition. You speak much of preaching the gospel, what doth the world esteem of you? you be a poor despised man. It is true, but I carry the excellent treasures of the love of God in Christ; nay, we carry it in earthen vessels; but it is a treasure, though in earthen vessels, though conveyed by despised persons. And God hath a wise end in it. I look to God's end; which is, that in the meanness of my condition the power and excellency of what I teach may come from him, and not from me; therefore he useth mean instruments in his great work. So that the words have a prevention of an objection.
在下一节经文中，使徒预防了一个反对意见，他非常注重预防；因为他充满了爱，希望在他所教导的人心中找到自己的位置。当他看到他与他们的心之间有任何障碍时，他努力通过他所能做到的一切智慧和策略来消除它；因此，他现在预防了一个关于他个人和状况卑微的反对意见。你说很多关于传讲福音，世人如何看待你？你是一个贫穷被蔑视的人。这是真的，但我携带着上帝在基督里的卓越的爱的宝藏；不仅如此，我们将它放在土器中；但它是一种宝藏，尽管是在被蔑视的人身上传递。上帝在其中有一个智慧的目的。我看着上帝的目的；那就是在我卑微的状况中，我所教导的力量和卓越性来自他，而不是来自我自己；因此，他在他伟大的工作中使用卑微的工具。所以这些话是对一个反对意见的预防。

And there is a double answer to the objection.
对于这个反对意见，有一个双重答案。

1. We are 'earthen vessels,' but we carry a 'treasure' in them.
我们是“土器”，但我们内藏着“宝藏”。

2. Again, God doth it 'that the excellency of the power' of my preaching 'may be of God, and not of us.' To come to the particulars.
再次，上帝这样做是为了使我传道的能力的卓越性归功于上帝，而不是我们自己。具体来说。

1. That the gospel, and the knowledge of God in the face of Christ, it is a treasure.
福音和在基督面前认识上帝，是一种宝藏。

2. And the way to come to it is by the ministry. Our ministerial dispensation of it is the way to convey it to others.
2. 而达到这个目标的方法是通过事奉。我们通过事奉将其传达给他人。

3. That ministers, as well as others, are but frail, empty vessels. Indeed, they have a treasure conveyed by the dispensation that God hath set upon his church, but it is all but by earthen vessels. These be the three things.
3. 牧师和其他人一样，都是脆弱而空虚的容器。确实，他们拥有上帝赋予教会的宝藏，但这些宝藏都是通过土制的容器传递的。这就是三件事。

Then the next part is, 'that the excellency of the power may be of God, and not of us.' So that there is a power, and an excellent power, shewed in the ministry to all them that shall be saved.
然后下一部分是，“这样，权能的卓越就是出于上帝，而不是出于我们。”因此，在传道中，对所有将得救的人展示了一种权能，一种卓越的权能。

There is a power in them that be reprobate wretches, and they feel it at length, to harden them more and more, to make them more bitter and worse; but in them that be saved there is a power, and excellency of power, in the ordinances of God.
在那些被谴责的可怜人身上，有一种力量，他们最终感受到它，使他们变得更加坚硬，更加痛苦和恶劣；但在那些得救的人身上，神的仪式中有一种力量，一种卓越的力量。

This power is of God, and not of men. It is conveyed by man, but the power originally, tanquam à fonte, cometh from God. These be the parts.
这种权力来自上帝，而非人类。它通过人传递，但这种权力最初是来自上帝，就像水源一样。这些是要素。

1. 'We have this treasure in earthen vessels,' the gospel, the knowledge of God in the face of Jesus Christ. The knowledge of Christ, and of God in Christ, it is a treasure.
我们在土器里有这宝贝，福音，就是耶稣基督的面貌中的神的知识。基督的知识和在基督里的神的知识，都是宝贵的。

What is a treasure? We all know. Experience sheweth that it implieth plenty, and variety of things of price, and rare things, not common, and them of excellent and special use for the time present and to come, for ornament, or for security, or defence, or for discharge of debt and trouble, or for help and comfort. When any want lieth upon a man, he hath recourse to his treasure.
什么是宝藏？我们都知道。经验表明，它意味着丰富和各种有价值的东西，稀有的东西，不常见的东西，以及对现在和将来有卓越和特殊用途的东西，用于装饰、安全、防御、偿还债务和解决麻烦，或者提供帮助和安慰。当一个人有需求时，他会求助于他的宝藏。

The gospel is a treasure in these and all other respects that may be comfortable.
福音在这些方面以及其他方面都是一种宝藏，可能会带来舒适。

For here is plenty, variety, rarity, price, usefulness in the highest degree; for in Christ, who is the chief thing in the gospel, we have all.
因为在这里有丰富、多样、罕见、价格合理、极其有用的东西；因为在福音中最重要的基督里，我们拥有一切。

(1.) There is plenty in Christ, treasures of wisdom and of all good hidden in him for our good. The apostle saith, 'In him are hid all the treasures of wisdom and knowledge,' Col. 2:3; and he is all in all, he is our riches. The particulars I have unfolded out of a portion of Scripture heretofore.* He is 'wisdom,' he is 'righteousness,' and 'sanctification,' and 'redemption,' 1 Cor. 1:30: wisdom to supply our ignorance, righteousness to supply the guilt which we stand charged before God with; and so he is righteousness to our consciences. He is sanctification to the defilement of our natures, our conditions and persons being miserable. He is redemption to us, partly of our souls in this life, and of soul and body in the life to come. He hath all by grace of union; for our natures being so near as to be hypostatically united, and taken into one person with God.…*
在基督里有丰富的东西，智慧和一切美好的宝藏都隐藏在他里面，为了我们的利益。使徒说：“在他里面藏着一切智慧和知识的宝藏。”（歌罗西书 2:3）他是一切，他是我们的财富。我已经从圣经的一部分中展开了这些细节。他是“智慧”，他是“公义”，是“圣洁”，是“救赎”（哥林多前书 1:30）：智慧来弥补我们的无知，公义来弥补我们在上帝面前所承担的罪孽；因此，他对我们的良心是公义的。他对我们的本性的污秽是圣洁的，我们的状况和人格都是可怜的。他对我们来说是救赎，部分是在这个生命中拯救我们的灵魂，部分是在来世拯救我们的灵魂和身体。他通过合一的恩典拥有这一切；因为我们的本性与上帝如此接近，以至于与上帝合一，与上帝成为一个人……

As there be three ways of conveying excellency—union, revelation, and vision—so Christ hath it by union, we by revelation in this world, by vision in the world to come.
如同传达卓越的方式有三种——合一、启示和视觉——基督通过合一拥有卓越，我们通过在这个世界中的启示，通过在来世中的视觉。

Now Christ hath a fulness in him, partly by virtue of this union, and partly ratione officii, as he is the head of the church; for where should we be but in the head? The head is wisdom for the body. All the senses are in the head. It sees, it hears, it understandeth for the body, it doth all for the body; so that the riches of a Christian is hid in Christ, but for the good of the body. Whatsoever we stand in need of, God is all-sufficient, and Christ is God-man, and we are knit to Christ by faith, so that Christ and we are all one, and therefore a Christian hath a rich treasure in Christ.
现在基督在他里面有丰满，部分是因为这个联合，部分是因为他是教会的头；因为我们应该在哪里呢，不是在头上吗？头是身体的智慧。所有的感官都在头里。它为身体看见、听见、理解，它为身体做一切；所以基督徒的财富是隐藏在基督里，但是为了身体的好处。无论我们需要什么，上帝都是全足的，基督是神人，我们通过信仰与基督结合，所以基督和我们是一体的，因此基督徒在基督里有一个丰富的宝藏。

(2.) And then he hath price and excellency in the things we have in him. If any things be excellent, these things are. They raise our condition above the common condition of the world; nay, above angels in some sort, making us heirs and fellow-heirs with Christ. It makes us the sons of God, sets us at liberty from our cursed condition, and not only at liberty, but in a state of advancement as high as our natures can reach unto. Liberatio à summo malo, summi boni habet rationem, freedom from the greatest evil, which is damnation and destruction. It hath respect to the greatest good; but then, together with freedom from the greatest evil, we have advancement to the greatest good. Indeed, we can hardly conceive of the excellency of the things we have in Christ. Every grace is precious.
（2）然后他在我们在他身上拥有的事物中具有价值和卓越。如果有任何卓越的事物，那就是这些事物。它们使我们的状况超越世界的普通状况；甚至在某种程度上超越天使，使我们成为基督的继承人和同享者。它使我们成为上帝的儿子，使我们摆脱了被诅咒的状况，不仅自由，而且处于我们的本性所能达到的最高水平的提升状态。解脱于最大的邪恶，即定罪和毁灭。它与最大的善有关；但是，除了摆脱最大的邪恶之外，我们还有提升到最大的善。实际上，我们几乎无法想象我们在基督里所拥有的事物的卓越性。每一种恩典都是珍贵的。

[1.] How precious is faith, that layeth hold of all the graces in Christ, and makes them our own!
信仰是多么珍贵，它能够拥有基督的一切恩典，并使它们成为我们自己的！

[2.] What precious grace is love, that makes us to deny ourselves and communicate ourselves to the good of others! A world of good a loving soul can do.
2. 爱是何等宝贵的恩典，使我们能够舍弃自己，将自己奉献给他人的福祉！一个充满爱的灵魂可以创造出无尽的善良。

[3.] And so the hope of life, what an anchor it is to stay the soul in all conditions patiently and contentedly!
[3.] 生活的希望，是一种锚，能使灵魂在各种情况下保持耐心和满足！

And every grace is precious, and needs must every grace be precious, considering the price they cost. Things dearly bought are precious, and every grace of the Spirit, and the Spirit itself, is purchased by the blood of Christ. For the Spirit hath no communion with us till peace be made between God and us by Christ; but when God the Father is reconciled by Christ, then the Spirit, a friend of both, cometh from both, and assureth us of the love of both, discovering the secret love of God in Christ, and bestoweth all grace, to furnish and fit us for heaven. So that the graces of the Spirit are precious, and to be accounted precious, because they cost so dear as the blood of Christ.
每一种恩典都是珍贵的，考虑到它们的代价，每一种恩典都必须是珍贵的。昂贵的东西是珍贵的，圣灵的每一种恩典，以及圣灵本身，都是由基督的宝血所购买的。因为在基督的调和下，圣灵与我们没有交流；但当上帝通过基督与我们和解时，作为两者的朋友，圣灵从两者那里来，并向我们保证两者的爱，揭示上帝在基督里的秘密爱，并赐予我们所有的恩典，以装备和使我们适应天堂。所以，圣灵的恩典是珍贵的，应该被视为珍贵的，因为它们的代价是基督的宝血。

(3.) And then for usefulness, what use have we of every grace? What were our lives without grace? What serve treasures for but to pay our debts? Christ paid all your debts to God the Father, to God's justice. We are all discharged. One red line of his blood drawn over the debt-book crosseth all the debt. Satan hath nothing to do with us. In him we have remission of sins, and he is now in heaven to make intercession for us, and plead our cause as our friend. At God's right hand we have a friend and brother in our nature, that maintaineth the love of God constantly to us as his members and as his spouse.
（3）然后，对于有用性，我们对每一种恩典有什么用途？没有恩典，我们的生活会是什么样子？财富有什么用处，不就是为了偿还我们的债务吗？基督替你偿还了所有欠债，向上帝父亲和上帝的公正支付了一切。我们都被释放了。他的鲜血在债务簿上画了一条红线，抹去了所有债务。撒旦与我们无关。在他里面，我们得到了罪的赦免，他现在在天上为我们代祷，作为我们的朋友为我们辩护。在上帝的右手边，我们有一个朋友和兄弟，他以我们的本质不断维持着上帝对我们的爱，我们是他的肢体，也是他的配偶。

Besides, we have comfort in all distresses; and we have strength in all our weaknesses; light and direction in all our perplexities, by the Spirit, and grace of the Spirit. So that in every respect Christ and the graces of the Spirit are satisfying treasures.
此外，我们在所有困厄中都有安慰；在我们所有的软弱中都有力量；在我们所有的困惑中都有光明和指引，这是通过圣灵和圣灵的恩典。因此，在各个方面，基督和圣灵的恩典都是令人满足的宝藏。

(4.) The gospel which revealeth this is a treasure specially for the time to come, for then is a treasure specially useful. Christ is a rich storehouse, and in him we have all. For the time to come we have more in Christ than here. When Christ shall be revealed, and we shall be revealed, then our treasure will appear. And before that, at the hour of death, when all comforts shall be taken from us, then comes in the treasure of a Christian, then he hath use of Christ, of the Spirit of Christ, to support him; and the spirit of faith and hope, to strengthen him with patience and willingness to go to Christ: then come in all the riches that he hath laid up, all the spiritual graces, for to help him at that hour. So that specially then in time of need comes in these treasures, Christ with his grace and Spirit. The best use of religion is in time to come. Now, we can make a shift with riches, and friends, and strength; but when all is done, we must have a better treasure, that is, Christ and the graces of Christ.
（4）启示这一福音是未来时代的宝藏，因为那时候它特别有用。基督是一个丰富的仓库，在他里面我们拥有一切。在未来的时候，我们在基督里拥有的比现在更多。当基督显现，我们也将显现时，我们的宝藏将会显现出来。在那之前，在死亡的时刻，当所有的安慰都被夺走时，基督徒的宝藏就会显现出来，他就需要基督的使用，基督的灵来支持他；还有信心和盼望的灵，以坚持和愿意去寻求基督：那时所有他积蓄的财富，所有的属灵恩赐，都会帮助他度过那个时刻。所以特别是在需要的时候，这些宝藏，基督和他的恩典与灵就会显现出来。宗教的最佳用途是在未来的时候。现在，我们可以凭借财富、朋友和力量勉强度日；但是，当一切都结束时，我们必须拥有更好的宝藏，那就是基督和基督的恩典。

We may refer all to these two heads, Christ partly imparted and partly imputed. That that is imputed is his righteousness, by which we have freedom from hell, advancement to heaven; and the imparted and bestowed favours are the graces of his Spirit for all times and services. We have remedies for all maladies. And they are of a higher nature than all other treasures whatsoever.
我们可以将所有事情归结为这两个方面，基督部分是传授的，部分是归咎于他。归咎于他的是他的义，通过它我们得到了摆脱地狱的自由，晋升到天堂；而传授和赐予的恩惠是他的圣灵的恩典，适用于所有时刻和服务。我们拥有治愈一切疾病的方法。而且它们的性质比任何其他财富都要高。

Therefore, to shew the difference between this and other treasures, to raise up the estimation of Christ, and the good things in him, these treasures we have in Christ imputed and imparted.
因此，为了展示这一点与其他财富的区别，提高对基督和他身上的美好事物的评价，这些财富我们在基督里得到并分享。

1. They are independent. The comfort of them doth not depend on any inferior comfort, or things in this world, but when all comforts are taken away, then they are of special use.
他们是独立的。他们的舒适不依赖于任何次等的舒适或世间的事物，但当所有的舒适都被剥夺时，它们就显得特别有用。

2. And as they be independent, so they be universal. Christ and the good things in him are universally good for all turns. There is no other treasure but is for particular ends, and cannot do all things. Riches can make a man as happy as riches can do; and dainties make a man as lively as such things can do; and friends can do what friends can do; but all is limited: they cannot do more than in the sphere of their activity. But what is said of money, that it is good for all things, I am sure it is true of the grace of God in Christ. It is good for all things and all conditions: it is a universal good.
而且，因为它们是独立的，所以它们是普遍的。基督和他身上的美好事物对所有人都是普遍的好处。没有其他财富是为特定目的而存在的，也不能做到一切。财富可以使一个人像财富一样幸福；美食可以使一个人像美食一样活力四溢；朋友可以做朋友能做的事情；但一切都有限制：它们不能超出自己的活动范围。但是关于金钱的说法，它对一切事物都有好处，我确信这也适用于上帝在基督里的恩典。它对一切事物和一切情况都有好处：它是一种普遍的好处。

3. Then it is a treasure that is proportionable to the dignity of a man. It is proportionable to the soul, to satisfy the desires thereof. A man's desire is larger than any pleasure in the world. A man can spend all his contentment in an earthly thing. In his thoughts and affections he runneth through the contentment of all earthly things presently. If a man had all earthly contentments, the soul would pass through them all and see beyond them; and when he hath done, he looks on them as soiled commodities and cast things; but the treasures of the gospel in Christ are proportionable to the soul. They be spiritual, as the soul is spiritual; nay, likewise they be larger than the soul, the treasure is larger than the treasury. But of other things, the treasure is but little, the treasury large; but here the treasure is larger than the treasury, for our soul is not capable of the fulness of Christ. There is more in Christ, and more in our state of happiness than the soul can contain. The soul can never spend nor run through all the good we have, for there is still more and more. Therefore the apostle calls it, Eph. 3:8, 'the unsearchable riches of grace.' Search more and more, and still they be unsearchable. 'Neither eye hath seen, nor ear heard, nor hath it entered into the heart of man to conceive of the excellent things in Christ,' 1 Cor. 2:9. They transcend the capacity of the soul, which no other treasure can do.
然后，这是与人的尊严相称的宝藏。它与灵魂成比例，以满足其欲望。一个人的欲望比世界上的任何快乐都要大。一个人可以在一件世俗的事物中消耗他所有的满足感。在他的思想和情感中，他立即经历了所有世俗事物的满足感。如果一个人拥有所有世俗的满足感，灵魂会穿过它们并看到它们之外；当他完成时，他会将它们视为肮脏的商品和被抛弃的东西；但是福音中基督的宝藏与灵魂相称。它们是属灵的，就像灵魂是属灵的一样；不仅如此，它们比灵魂还要大，宝藏比金库还要大。但对于其他事物来说，宝藏很小，金库很大；但在这里，宝藏比金库还要大，因为我们的灵魂无法容纳基督的丰满。基督中有更多的东西，我们的幸福状态中也有更多的东西，灵魂无法消耗或经历我们所拥有的一切好处，因为还有更多。因此，使徒称之为弗 3:8 中的“不可测度的恩典之富”。搜索越多，仍然无法搜索到。"眼睛未曾看见，耳朵未曾听闻，人心也未曾想到基督里的美好事物"（哥林多前书 2:9）。它们超越了灵魂的能力，其他任何财富都无法做到。

4. And then they have another excellency. They make the soul and the whole person a treasure; as God saith, Mal. 3:17, 'I will make up my jewels.' The grace of God makes us gracious, turneth us into jewels. No other treasure can change the cask wherein it is; but these blessed things of God and of Christ, wheresoever he dwelleth, he makes the soul like himself, stamping his own image and likeness upon it. For such is the change of nature into grace that it makes us treasures.
然后他们还有另一个卓越之处。他们使灵魂和整个人成为宝藏；正如上帝所说，玛拉基书 3:17：“他们必属我，我必使他们在我所拣选的日子有怜恤。”上帝的恩典使我们有恩典，使我们成为宝石。没有其他财富可以改变它所在的容器；但是上帝和基督的这些福音，无论他住在哪里，他都使灵魂像他自己一样，将自己的形象和相似印在上面。因为这种由本性转变为恩典的变化使我们成为宝藏。

Other treasures perhaps make us worse, as indeed they do, by reason of the proneness of our dispositions to earthly things, they soil and stain our natures. But these treasures of excellent things purify our natures, make us better, and change us into the nature of themselves; nay more, grace changeth the worst things to be good to us: that is the excellency of its virtue. They talk of the philosopher's stone, and strange things, but I am sure the grace of God is so excellent a treasure that it extracts good out of every evil, and as grace, turneth all to good, and so the sanctifying Spirit concurring with it, draweth the greatest comforts out of the greatest crosses. And is not that a rich treasure, that turneth the worst things to good? It will make every thing to guide us to the main.
其他宝藏也许会让我们变得更糟，事实上，由于我们的性情易于追求世俗之物，它们会玷污和玷污我们的本性。但这些卓越之物的宝藏净化我们的本性，使我们变得更好，并改变我们的本性；不仅如此，恩典还将最糟糕的事物变为对我们有益的好事：这就是其美德的卓越之处。他们谈论哲学家的石头和奇怪的事物，但我确信上帝的恩典是如此卓越的宝藏，它从每一件邪恶中提取出善良，并且如恩典一样，将一切变为善良，因此，与之相配的使圣化的圣灵从最大的十字架中获得最大的安慰。难道这不是一个富有的宝藏，将最糟糕的事物变为善良吗？它将使一切事物引导我们走向主要目标。

5. That our affections may be raised higher. All other treasures whatsoever they be, here we find them, and here we must leave them, whether we will or no, or they will leave us. As the wise man saith of riches, 'they have eagles' wings,' Prov. 23:5. Peritura perituris, we must leave perishing earthly things to perishing men. But is this treasure of that nature or no? For it makes the soul eternal, it doth raise the soul to be spiritual, the soul carrieth them to heaven with it. The earthen vessel indeed is cracked to pieces, but the treasure remaineth. The soul goeth out of this earthen vessel to heaven, and thither carrieth all the love it had, and all the graces, and the image of Christ it had. All is there perfectly, nothing is taken away. As we say of an earnest, it is part of the bargain, and not taken away again. Luke 10:42, it was said of Mary's part, that 'her part shall never be taken from her.' All other things will be taken from us. We shall be stripped of all, and turned naked into our graves, we know not how soon. As we came naked, so must we be turned naked; but Mary's part, the interest in the treasure of the gospel and the good things of Christ, shall never be taken from us, but shall be perfected in heaven. When friends are taken away, and life taken away, and all comforts taken away, yet Mary's part endures for ever. When nothing will comfort, all our treasures fail, as at the hour of death, then comes in this treasure and comforts most. So that herein it differs from all treasures: it is never taken from us, and stands us in greatest use and stead in our greatest necessity.
为了使我们的感情更加高尚。无论其他宝藏是什么，我们在这里找到它们，也必须在这里离开它们，不管我们愿意与否，或者它们会离开我们。正如智者所说的关于财富，“它们有鹰的翅膀”（箴言 23:5）。我们必须把那些将要消亡的世俗之物留给将要消亡的人。但是这个宝藏是不是那种性质呢？因为它使灵魂永恒，它使灵魂变得属灵，灵魂带着它们去天堂。的确，土器碎裂了，但宝藏仍然存在。灵魂离开这个土器去天堂，带着它所有的爱、所有的恩典和基督的形象。一切都在那里完美无缺，没有被带走。就像我们说的定金，它是交易的一部分，不会再被拿走。路加福音 10:42 中，关于马利亚的那一部分，说“她的那一部分永远不会被夺去”。其他一切都会被夺走。我们将被剥夺一切，赤身裸体地进入坟墓，我们不知道多快。 我们赤身裸体来到世上，也必赤身裸体离去；但是玛丽的份额，即福音的宝藏和基督的美好事物，永远不会被夺走，而是在天堂得以完美。当朋友离去、生命消逝、所有的安慰都消失时，玛丽的份额却永存。当没有任何安慰可以寻求，所有的财富都失去意义，如同临终之际，这份宝藏就会进来，给予最大的安慰。因此，它与所有的财富不同：它永远不会被夺走，在我们最需要的时候最有用，最有帮助。

6. And which is of special use, other treasures we cannot carry about us whithersoever we go. But this is like [a] pearl rather than treasure. A Christion carrieth this treasure wheresoever he goeth; nay, he carrieth it in his heart, it is hid there, and who can take it out thence? Can the devil? No. It is hid in his affections. His love, and choice, and judgment hath gotten it and mastered it. This I have, and this I must stick to in life and death; for having got it in his heart, judgment, and affection, he carrieth it wheresoever he goeth, maketh use of it wheresoever, in prison, at liberty, abroad or at home. Let all the devils in hell conspire, they may take away his life, but not his treasure, they must leave him the gospel. Perhaps they may take it out of the book, but can they get it out of the soul? Indeed, unless divine truths be gotten into the heart, the devil will come between us and our souls and rob us of them; but if it be in the judgment and heart, we carry it with us, and that continually and in all places, else it could not serve for all turns. You see then in what respect this treasure is so excellent.
6. 而且这个特别有用的东西，其他的宝藏我们无法随身携带。但这更像是一颗珍珠，而不是宝藏。一个基督徒无论走到哪里都带着这个宝藏；不，他把它藏在心里，谁能把它从那里拿走呢？魔鬼能吗？不能。它藏在他的感情里。他的爱、选择和判断已经得到了它并掌握了它。我拥有这个，我必须在生与死中坚守它；因为一旦把它藏在心里、判断和感情里，他无论走到哪里都带着它，无论在监狱、自由、国内还是国外都会使用它。让地狱中的所有魔鬼密谋，他们可以夺走他的生命，但不能夺走他的宝藏，他们必须留给他福音。也许他们可以从书中拿走它，但他们能从灵魂中拿走它吗？事实上，除非神圣的真理进入心中，否则魔鬼会来到我们和我们的灵魂之间，抢走它们；但如果它在判断和心中，我们就会随身携带它，而且始终如一地在所有地方，否则它就无法适用于所有情况。你们看到了这个宝藏有多么卓越。

First, that we may believe these things we must believe God, and believe his saints, and believe Christ.
首先，为了相信这些事情，我们必须相信上帝，相信他的圣徒，相信基督。

(1.) God by his Spirit saith it is so, Prov. 3:14, 15. The knowledge of Christ and the good things by him, nothing is to be compared to them, Mat. 6:29. God's judgment is the rule of the goodness of things. If he saith it is so, it is so. Christ calleth it a treasure, that a wise man that hath God's Spirit in him will sell all for to obtain it. 'Lay up treasure in heaven,' Luke 12:21. Labour to be rich in God, for that is 'true riches,' Luke 16:11.
(1.) 神通过他的圣灵说，这是真的，箴言 3:14, 15。认识基督和通过他得到的美好事物，没有什么可以与之相比，马太福音 6:29。神的判断是事物的善恶准则。如果他说是这样，那就是这样。基督称之为宝藏，一个有神的灵的智慧人会为了得到它而放弃一切。"在天上积攒财宝"，路加福音 12:21。努力在神里面富足，因为那是"真正的财富"，路加福音 16:11。

(2.) And for the servants of God, take Moses and St Paul. What was the judgment of Moses? In comparison, the worst things that can be in Christ and religion are better than the best things that can be in the world. What are the worst things? Shame and reproach, together with poverty, and the like; but the 'reproach of Christ,' which is most insufferable to the disposition of one that is a man; but the rebukes of Christ are greater riches than all the treasures of Egypt. Nay, Moses balanceth them; he layeth the reproach of Christ in one scale, and the treasures of Egypt in the other, and the reproaches of Christ is the heavier scale, Heb. 12:26. Take St Paul, Phil. 3:7, 8. He puts into one scale all his excellencies whatsoever he had. He was a Jew 'of the tribe of Benjamin,' 'without reproof,' 'as to the law blameless;' after he was a Christian, he had excellent graces, abundance of the Spirit of God. No man, next to Christ, discovered a greater portion of the Spirit of Christ; and yet, not only 'I did' before my being in Christ, account of my Pharisaism, and righteousness of the law and civil life, but note, 'I do,' when I am well advised what I say, I do 'doubtless esteem all dung in comparison of the excellency of the knowledge of Jesus Christ, and to be found in him, not having mine own righteousness, but the righteousness of Christ.' Διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ Κυρίου μοῦ. That is the jewel of jewels; the treasure of treasures; for thereby we come to have infused righteousness. Imputed is the most useful, and therefore the apostle so esteems that, that in regard of it he esteemed the other nothing, and thinks he hath not done enough till he hath set disgraceful terms upon it, calling it dung, offal, that which is cast to dogs.* He will suffer the loss of all righteousness, reputation, and all, that he may gain Christ. Thus, if we believe the judgment of God, and of men led by the Spirit, and of Christ, we must needs judge this an excellent treasure.
（2）对于上帝的仆人来说，以摩西和圣保罗为例。摩西的判断是什么？相比之下，基督和宗教中可能存在的最糟糕的事情，也比世界上可能存在的最好的事情更好。最糟糕的是什么？羞耻和责备，以及贫穷等等；但是“基督的羞辱”对于一个有人性的人来说是最难以忍受的；但是基督的责备比埃及的一切财富更丰富。不仅如此，摩西还权衡了它们；他把基督的羞辱放在一个天平上，把埃及的财富放在另一个天平上，而基督的羞辱是更重的那一边，希伯来书 12:26。再看看圣保罗，腓立比书 3:7, 8。他把自己所有的优点都放在一个天平上。他是一个“属于便雅悯支派”的犹太人，“没有可指责的地方”，“在律法上是无可指摘的”；成为基督徒后，他拥有卓越的恩典，丰富的上帝之灵。 没有人，除了基督以外，能够发现更多基督的圣灵；然而，不仅在我成为基督徒之前，我因为我是法利赛人，遵守律法和世俗生活的义务而自豪，而且请注意，当我明智地考虑我所说的话时，我确实认为与耶稣基督的知识的卓越性相比，一切都是粪土，并且在他里面找到，不是依靠我自己的义务，而是依靠基督的义务。”这是宝石中的宝石；宝藏中的宝藏；因此，我们得到了注入的义务。被归咎于是最有用的，因此使徒如此看重它，以至于他认为其他一切都不值一提，并且认为自己还没有做到足够，直到他对其施加了耻辱的条件，称其为粪土，剩饭，那些被扔给狗的东西。*他愿意失去所有的义务，声誉和一切，以换取基督。因此，如果我们相信上帝，被圣灵引导的人和基督的判断，我们必须认为这是一种卓越的宝藏。

Use. Therefore let us labour to have our parts and shares in this excellent treasure of Christ, and the good things of Christ; to give no rest to our souls till we have union and communion with him, in whom 'all treasures are hid,' Col. 2:3. Get the Spirit of Christ, whence all graces and comforts be derived; what will all other treasure do good, when we stand most in need? When we lie gasping for comfort, as we must ere long, what will friends and possessions do good? what will these farther you, when you go swelling and puffing against God's ministers, and truth, and them that be better than yourselves—What will they do you good that thus leave you? Alas! nothing at all. It will only fill your souls with despair and horror. The knowledge of God in Christ, and the Spirit of God to seal it, and to sanctify hard hearts, is the only thing that will comfort us. It will not comfort a man on his deathbed, that he hath worn gay apparel, or been acquainted with great persons, or borne so high a place, or tasted of so many dainties. Alas! when he reflecteth on these things, what good will they do? This will do him good; I remember such promises, such comforts, such precious mercies, that have been unfolded to me; the work of God's Spirit in me hath led me to such and such holy actions, as the fruits of his Spirit. I remember Christ hath been unfolded to me, that I might cast myself on his mercy. These things may comfort, but other things may be objects of discomfort, but comfort they can yield none. I beseech you, let us consider wherefore we came into the world, and wherefore God hath given men great parts. We are sent as factors* into the world to trade, being all merchants. And what do we trade for? For this commodity that we should carry to heaven with us, that we may go stored to heaven with them. If a merchant send a factor into a foreign country, and he bring nothing but baubles and trifles, can he give a good account to him that sent him? Doth God send us into the world to get a great deal of 'hard clay,' Hab. 2:6, and of ill-gotten goods for pleasures, and to deify ourselves and others, to make ourselves much more the children of the devil than we are by nature? No. We are factors for great matters, to get the knowledge of God in Christ, to get near acquaintance with God, to get out of the state of nature, to get near to heaven; these be the ends wherefore we live in the world. This earth and this church of God is a fit place, a seminary, a nursery, wherein we grow, and are fitted to be transplanted to the heavenly paradise. Wherefore do we live, and wherefore doth God give these excellent parts by nature? Is our understanding to exercise itself in the dirt of the world? Is this heart, these wills, and affections given to cleave to baser things than ourselves? Hath he given love, so sweet, so large an affection, to cleave to things below?—which is capable of Christ, of heaven, of happiness. These excellent capacious souls of ours, which the world cannot contain, are they for anything that is meaner than ourselves? Oh no. They serve for Christ, and for these excellent treasures. Oh that we should forget the end of our creation, redemption, live here, and labour not for the things which we live in the world only to attain to but let the devil abuse us! As they catch whales, with casting empty barrels about them to play withal, so while we be playing about this and that vanity, we are made a prey to Satan. How few live to that purpose for which they are! Few fit themselves for their eternal condition, by heaping up comforts from these things, which may be true comforts. Lay these things to heart, that we may be wise to purpose, wise to salvation. This is our wisdom and our understanding.
因此，让我们努力争取在基督这个卓越的宝藏中拥有我们的份额和份额，以及基督的美好事物；直到我们与他合一、交通，我们的灵魂才能得到安息，在他里面“所有的宝藏都隐藏着”，歌罗西书 2:3。得到基督的灵，从中得到所有的恩典和安慰；当我们最需要的时候，其他的财富能有什么好处呢？当我们渴望安慰时，朋友和财产能有什么好处呢？当你对上帝的仆人、真理和比你们更好的人充满怨恨和愤怒时，这些东西能对你有什么好处呢？这些离开你的人能给你带来什么好处呢？唉！一点好处都没有。它只会使你的灵魂充满绝望和恐惧。对上帝在基督里的认识，以及上帝的灵来印证它，并使顽硬的心得以成圣，这是唯一能安慰我们的事情。对于一个临终的人来说，他穿着华丽的服装、结交了伟大的人物、担任了如此高的职位、品尝了如此多的美食，这些都不能给他带来安慰。唉！当他回想起这些事情时，它们能有什么好处呢？ 这对他有好处；我记得有这样的承诺、安慰和宝贵的怜悯，都曾向我展示过；上帝的灵在我身上的工作引导我去做这样那样的圣洁行为，作为他灵的果子。我记得基督曾向我展示过，让我可以投靠他的怜悯。这些事情可能会给人安慰，但其他事情可能会给人带来不安，但它们无法给人带来安慰。我恳求你们，让我们考虑我们为什么来到这个世界，上帝为什么给予人们伟大的才能。我们被派遣作为代理人进入这个世界进行贸易，我们都是商人。我们为什么进行贸易？为了这种商品，我们应该带着它们去天堂，让我们在天堂里富足。如果一个商人派遣一个代理人去一个外国，而他只带来了一些玩具和琐事，他能向派遣他的人交上一个好的账目吗？上帝派遣我们进入这个世界是为了获取大量的“硬泥土”（哈巴谷书 2:6），为了享受不义之财的快乐，为了让我们自己和他人神化，让我们比我们本性更像魔鬼的子民吗？不是的。 我们是伟大事物的因素，以获得基督中上帝的知识，以与上帝亲近，以摆脱自然状态，以接近天堂；这些是我们在世界上生活的目的。这个地球和上帝的教堂是一个合适的地方，一个学院，一个苗圃，在这里我们成长，并被培养成为被移植到天堂乐园的人。我们为什么活着，上帝为什么赋予我们这些卓越的天赋？难道我们的理解力是为了在世俗的泥土中锻炼自己吗？难道这颗心，这些意愿和情感是为了依附于比我们自己更低级的事物吗？他给予了如此甜美、如此广大的爱，是为了依附于低于我们的事物吗？而这种爱是能够接纳基督、天堂和幸福的。我们这些卓越而宽广的灵魂，世界无法容纳，它们是为了比我们自己更低级的事物吗？哦不。它们为基督服务，为这些卓越的宝藏服务。哦，我们竟然忘记了我们被创造、被救赎的目的，活在这里，却不为我们在世界上生活只是为了获得的事物而努力，让魔鬼欺骗我们！ 当他们捕鲸时，用空桶围绕他们玩耍，就像我们在这个和那个虚荣中玩耍一样，我们成为了撒旦的猎物。多少人活着却没有达到他们的目的！很少有人通过从这些事物中积累安慰来为他们的永恒境况做好准备，这些安慰可能是真正的安慰。将这些事情放在心上，这样我们才能明智地为目标而智慧，明智地为救恩而智慧。这是我们的智慧和理解。

Use 2. Quest. But how shall we know whether we have interest and portion in these excellent treasures, ay or no?
使用 2.任务。但我们如何知道我们是否对这些优秀的宝藏感兴趣并拥有一部分呢，是还是不是？

Ans. [1.] We may see our interest in them, especially by our esteem of them. If they be presented to our souls indeed as God doth, and as Christ and the word of Christ presents them, then it is an argument, that there is a tincture in our spirits whereby they are made suitable to the Spirit of Christ. If they be presented [as] excellent things—and beyond all comparison, all the things thou canst think of are not to be compared with them—do we so present them to ourselves, that we esteem of them as Moses, and Paul, and God's children do? Do we so esteem of grace, that if we were left to our wish, whether we will have anything in the world, or a greater measure of grace, of the love of God, of union with God, what choice would we make? Our estimation and choice will discover the frame of our hearts. As we esteem, so we be. If it were left to our own opinion, and wish, and desire, would we make David's choice, Ps. 4:6, 'When many said, Who will shew us any good?' A right temper of a worldling, 'Who? it is no matter who,' let any 'shew me any good,' do but shew it, I have ways enough to get it. But saith David, 'Lord, lift thou up the light of thy countenance upon me.' Life is in the favour of God; nay, the favour of God is better than life itself. I had rather part with my life than the favour of God; saith Paul, 'My life is not dear to me, so I may finish my course with joy,' Acts 20:24. Now do you esteem communion with God and peace of conscience higher than life? It is a good sign of interest in Christ when you have this estimation and choice on him.
答案：[1.] 我们可以从我们对它们的尊重中看出我们对它们的兴趣。如果它们确实被呈现给我们的灵魂，就像上帝、基督和基督的话语呈现给它们一样，那么这就是一个证据，表明我们的灵魂中有一种色彩，使它们适合基督的灵魂。如果它们被呈现为卓越的事物——超越一切比较，你能想到的所有事物都无法与之相比较——我们是否将它们呈现给自己，像摩西、保罗和上帝的儿女们那样尊重它们？我们是否如此尊重恩典，以至于如果我们被留给自己的选择，我们会选择在世界上拥有任何东西，还是更多的恩典、上帝的爱、与上帝的合一？我们的评估和选择将揭示我们内心的状态。我们如何评估，我们就是什么样的人。如果我们可以自己发表意见、愿望和渴望，我们会做出大卫的选择吗？诗篇 4:6 说：“有许多人说，谁能指示我们什么好处？”这是一个世俗人的正确态度，“谁？无所谓是谁，只要有人给我指示好处，我有足够的方法来得到它。”但大卫说：“耶和华啊，求你向我们发出你脸上的亮光。”生命是上帝的恩惠；不，上帝的恩惠比生命本身更好。我宁愿舍弃我的生命，也不愿失去上帝的恩惠；保罗说：“我不以性命为念，也不看为宝贵，只要行完我的路程，成就我从主耶稣所领受的职事，证明神恩惠的福音。”（使徒行传 20:24）现在，你是否将与上帝的交通和良心的平安看得比生命更重要？当你对基督有这样的评估和选择时，这是对基督的关注的一个好迹象。

Ans. [2.] Again, a sign of interest in this treasure is, when we have grace to make use of it on all occasions; for together with graces the Lord gives his Spirit to make use of them, in our afflictions, in our troubles. And therefore they that make not use of the Scriptures, and promises of good things they have in Christ, have no part in this treasure. What is the use of a treasure if it be not applied to our occasions; if we run to earthly contentments, and never make use of our best grounds of comfort? Christ giveth an excellent note of discerning: 'Where the treasure is, there the heart will be,' Mat. 6:21. Wouldst thou know whether thy treasure be in earth or heaven? Where is the heart? that is, where is thy love, thy joy, delight? Ask thy soul what thou lovest most? what thou most cleavest in affection to? what thou delightest most in? There is thy heart. And therefore they that have few thoughts, and very shallow and weak thoughts of the better state to come, and of the state that they have here in Christ, and the excellencies in Christ above the world, that do not think of these things with joy and love of God, their heart is not there; therefore their treasure is not there. They have hearts eaten out with the world, if they were anatomised, you should find nothing but projects for the world. Anatomise their affections, there is nothing but the love of the world, and vanity, and emptiness, and which is worse than emptiness, much sin and evil that Satan hath brought into the world. And if nothing be found in the soul but worldly vanities and profits, alas! where is our treasure? Our treasure certainly is here, and not in heaven; for 'where the heart is, there is our treasure.'
再次，对这个宝藏的兴趣的一个迹象是，当我们有恩典在所有场合都能利用它时；因为主与恩典一同赐给我们他的圣灵，让我们在困苦中使用它们。因此，那些不利用圣经和基督所赐的美好应许的人，在这个宝藏中没有份。如果一个宝藏不被应用于我们的需要，那有什么用呢？如果我们只追求世俗的满足，从不利用我们最好的安慰之源，又有什么用呢？基督给出了一个卓越的辨别标志：“你的财宝在哪里，你的心也在那里。”（马太福音 6:21）你想知道你的财宝是在地上还是在天上吗？你的心在哪里？也就是说，你的爱、喜乐和快乐在哪里？问问你的灵魂，你最爱什么？你最深情地依附于什么？你最喜欢什么？那里就是你的心所在。 因此，那些对未来更美好的状态以及在基督里的现状，以及基督在世界上的卓越之处没有太多思考，思考这些事情时没有喜乐和对上帝的爱，他们的心不在这里；因此他们的财宝也不在这里。他们的心被世界侵蚀，如果解剖他们，你会发现他们心中只有对世界的计划。解剖他们的情感，只有对世界的爱、虚荣、空虚，更糟糕的是，撒旦带来的许多罪恶。如果在灵魂中找不到除了世俗的虚荣和利益之外的东西，唉！我们的财宝在哪里？我们的财宝肯定在这里，而不是在天堂；因为“心在哪里，财宝就在哪里”。'

They that have treasures, Oh they mind them. Therefore we shall see worldly men, they have nothing in them. You shall not have a savoury word of goodness. Their minds are like mines of gold and silver. They say of them, that where they are the ground is always barren, because the metal sucketh out the juice that should cherish it. And so it is with all the minds of earthly men. Enter into an heavenly discourse, it is not for them. They have not a word with them, they have no savour, no relish of it, they shew a distaste; yet if it be brought in by occasion of mortality, a short thing will serve. But they will quickly be in the old tract of the world. They be so unwilling to dwell in the meditation of these things, that they be mere strangers to them.
那些拥有财富的人，哦，他们珍视它们。因此，我们会看到世俗的人，他们内心空虚。你不会听到一句美好的话语。他们的思想就像金银矿一样。有人说，他们所在之处总是贫瘠的，因为金属吸取了本该滋养它的精华。对于所有尘世之人的思想都是如此。进入天堂的对话，对他们来说是不适合的。他们没有话可说，没有美味可品尝，表现出厌恶；然而，如果是因为死亡的原因而提及，一件小事就足够了。但他们很快就会回到世俗的轨道。他们不愿意沉浸在这些事物的思考中，对它们完全陌生。

Ans. [3.] A man will think of his treasure and look on it, as a covetous man, that though he use not his gold, yet will open his chest to look on it; excellent is the colour of it.
一个人会想着他的财富并看着它，就像一个贪婪的人，即使他不使用他的金子，也会打开他的箱子看着它；它的颜色非常出色。

Note. Shall a worldling joy in refined earth, and shall not a Christian delight to reflect on Christianity and his comforts in Christ, and his future estate, and what blessed conditions abide in him, and being for ever with the Lord, and having such rivers of pleasure? The oldest man, the dullest wit, will never forget where he layeth his treasure, and when we cannot call to mind this comfort, and that comfort, and things useful for us, it is a sign they be not treasures to us, for if they were we would make more of them.
注意。一个世俗的人是否会因为精致的土地而感到快乐，一个基督徒难道不会因为思考基督教、在基督里的安慰、他未来的境况以及在他里面存在的祝福条件，以及与主永远同在、拥有如此多的快乐之河而感到喜悦吗？即使是最年长的人，最迟钝的智慧也永远不会忘记他放置他的财富的地方，当我们无法回忆起这种安慰、那种安慰以及对我们有益的事物时，这是一个迹象，说明它们对我们来说并不是财富，因为如果它们是，我们会更加珍惜它们。

I beseech you, therefore, labour more and more, that as things are in themselves, and as God who is the rule of all truth doth judge of things, so let us judge of things, let them be to us as they are to him, and as they are in themselves. If they be treasures, the blessings and comforts of God's Spirit and the good things of Christ, let them be so to us; never leave begging of God that we may have a sanctified judgment, to have the same mind of them that he hath; and to this end balance them often with other things. As Moses did, and as Paul did, lay them in the scale, and consider the emptiness and vanity of all things besides* grace and the Spirit, and the good things of Christ, and what other comforts they will afford. God hath given wit and discourse, how shall we use them better than by comparing different things, and answerable to our comparing to make choice? We should shew ourselves wise men in our wise choice, and good men in our good choice. How else should we shew ourselves to be what we would be thought to be?
因此，我恳求你们更加努力地工作，就像事物本身和上帝作为所有真理的准则所判断的那样，让我们也这样判断事物，让它们对我们来说就像对他和它们自身一样。如果它们是上帝的灵的祝福和安慰，以及基督的美好事物，让它们对我们来说也是如此；永远不要停止向上帝祈求，让我们拥有一个成圣的判断，与他一样对待它们；为此，经常将它们与其他事物进行比较。就像摩西和保罗那样，将它们放在天平上，考虑除了恩典、圣灵和基督的美好事物之外，其他一切的空虚和虚无，以及它们能提供的其他安慰。上帝赐予了智慧和思考能力，我们如何更好地利用它们，而不是通过比较不同的事物，并根据我们的比较来做出选择呢？我们应该在明智的选择中展现自己的智慧，以及在良好的选择中展现自己的善良。否则，我们怎么能展现出我们想要被认为是什么样的人呢？

There be treasures in these poor vessels of bread and wine. Now what treasures are conveyed by them, if we look on themselves? Bread is an ordinary thing, but the good conveyed to us by God is conveyed by these common easy things. Thus God delights to shew himself in common ordinary ways to us. Therefore raise up your thoughts from the commonness of the things to the excellency of the things conveyed. What is conveyed by bread? The body of Christ crucified. And what is conveyed by that? God reconciled in Jesus Christ, by the sufferings of Christ, the love of God, and mercies of God, and pardon of sins. Great good is conveyed by the bread broken, for Christ is conveyed with satisfaction to divine justice, and thence favour and reconcilement with him. And so when his comforts are represented by refreshing of our bodies, Christ's body 'is meat indeed,' Christ's blood 'is drink indeed,' John 6:55. The benefit of Christ's blood and satisfaction are great things that are conveyed by a reverent receiving of the sacrament. If we come preparedly we have communion with Christ, in whom are 'hid all treasures,' Col. 2:3.
这些贫破的面包和酒中蕴藏着宝藏。如果我们只看它们本身，那么它们传达了什么宝藏呢？面包是一种普通的东西，但上帝传达给我们的善良是通过这些普通易得的东西传达的。因此，上帝喜欢以普通常见的方式向我们展示自己。因此，将你的思想从事物的普通性提升到所传达事物的卓越性。面包传达了什么？基督被钉死的身体。那又是什么被传达了呢？上帝在耶稣基督里与我们和解，通过基督的受苦，上帝的爱，上帝的怜悯和罪恶的宽恕。面包的破碎传达了巨大的好处，因为基督与神圣的公正得到满足，从而获得了神的喜悦和和解。因此，当他的安慰通过滋养我们的身体来代表时，基督的身体“确实是食物”，基督的血“确实是饮料”，约翰福音 6:55。通过虔诚地领受圣礼，我们传达了基督的血和满足的好处。如果我们准备好了，我们就与基督有交通，在他里面“藏着一切的宝藏”，哥罗西书 2:3。

VERSE 7
第 7 节

But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.
但我们有这宝贝放在瓦器里，要显明这莫大的能力是出于神，不是出于我们。

We entered upon this verse the last day. 'But we have this treasure in earthen vessels;' where he answereth an objection, for the heart of man is full of objections against Scripture truths. God in manner of his dispensation pleaseth not the natural heart of man, especially when it thinks itself most wise, but pleaseth itself in cavilling and expostulating against the word, or the dispensation of it; and therefore the apostle being desirous that these blessed things may come to the hearts of the people he hath dealt withal, takes away all objections that may stand between them and the truth.
我们在上一天进入了这首诗中。“但我们在土器里有这宝贝。”他回答了一个反对的异议，因为人的心中充满了对圣经真理的异议。上帝在他的安排方式上并不取悦人的本性，特别是当人自认为最聪明的时候，却喜欢对抗和对话圣言或圣言的安排；因此，使徒渴望这些福音能够进入他们所交往的人的心中，消除了可能阻碍他们与真理之间的一切异议。

The chief objection is the baseness of Paul's condition. He was scorned and persecuted in the world.
主要的反对意见是保罗的境况卑劣。他在世界上受到了蔑视和迫害。

It is true we are 'earthen vessels,' but we have a 'treasure' in these vessels. And God is wise, and his end is good, 'that the excellency of the power may be of God and not of us.'
我们确实是“土器”，但我们在这些器皿中有一种“宝藏”。上帝是智慧的，他的目的是善良的，“使这至高的能力归于上帝，而不归于我们。”

And then the treasurer, and the under-treasurer; Christ is the chief; we are the under-treasurers. And then the vessels which this treasure is contained in. 'Earthen vessels' are baser than the treasure itself; and then the reason of this seeming disproportion, that so excellent a treasure is in earthen vessels. These be the particulars that deserve to be unfolded. Some of them have been unfolded in part already.
然后是财务主管和副财务主管；基督是首领，我们是副财务主管。然后是包含这宝藏的容器。"土器"比宝藏本身更低贱；这种看似不相称的原因是值得揭示的。其中一些已经部分揭示了。

I shewed that the gospel was a treasure. Soul-saving truth is a treasure. It was compared to light, the most divine quality of all, fittest to set out divine truths, which hath influence conveyed from heaven with it; and which discovers itself and all excellencies in the world besides. And now it is set out by another borrowed speech, which we highly esteem in the world, that is, a treasure. Nothing more prized than light and treasure. God speaketh in our own language to us; not that heavenly things are not better than any earthly things, but we cannot understand God if he speaks in any other language. And therefore he conveyeth the excellency of spiritual things under that which we most prize in the world, under light, and under treasure.
我展示了福音是一种宝藏。拯救灵魂的真理是一种宝藏。它被比作光，是最神圣的品质，最适合表达神圣的真理，它带有来自天堂的影响力；它揭示了自身和世界上所有其他美好之处。现在，它以另一种我们在世界上高度重视的借用的说法来表达，那就是宝藏。没有比光和宝藏更受珍视的东西了。上帝用我们自己的语言对我们说话；不是因为天上的事物不比任何地上的事物更好，而是如果他用其他语言说话，我们就无法理解上帝。因此，他将属灵事物的卓越性质传达给我们，以我们在世界上最珍视的东西，即光和宝藏。

I came then to make a use of trial, whether we have this treasure or no.
我来试用一下，看看我们是否拥有这个宝藏。

Use 3. For further use, if so be Christ, and the good things by him discovered, are such a treasure, then we ought to be content with him, though God cut us short in regard of outward things; for we have a treasure, and this is one benefit we have by it. If we have Christ, we shall have all other things, as much as God shall see needful. They shall be cast into the bargain, and that is one comfort.
使用 3.进一步使用，如果基督和他所揭示的美好事物是如此宝贵的财富，那么即使上帝在外在事物上限制了我们，我们也应该对他感到满足；因为我们拥有一种财富，这是我们从中获得的一个好处。如果我们拥有基督，我们将拥有所有其他事物，就像上帝认为必要的那样。它们将被包含在交易中，这是一种安慰。

The little we have we shall have with a blessing. And then though we be never so poor in the world, we are rich in promises. Rich faith we have to make use of these rich promises. Precious faith, and precious promises We have bills, and God is a good paymaster, and is content to be sued on his own bond. We cannot have a better debtor than God himself. Now, having the Spirit of God, to give us precious faith, to lay hold on the rich and precious promises we have in Jesus Christ, therefore we should not be much discontented with whatsoever befalls us in this world, for we have a rich portion.
我们所拥有的一点点，我们将以祝福的心态拥有。即使在世界上我们再贫穷，我们在承诺中是富有的。我们拥有丰富的信仰来运用这些丰盛的承诺。宝贵的信仰和宝贵的承诺。我们有账单，上帝是一个好的付款人，他乐意接受自己的债务被追讨。我们无法找到比上帝自己更好的债务人。现在，我们拥有上帝的灵，赐予我们宝贵的信仰，以抓住我们在耶稣基督里拥有的丰盛和宝贵的承诺，因此我们不应对在这个世界上发生的任何事情感到太不满意，因为我们有丰盛的份额。

Let us labour to understand this, and consider not only that we are rich in bills and promises, but in reversion. The best riches are laid up in heaven for us. We have some earnest and other tastes of them here, some grapes of Canaan,* but the best is to come, the true treasures are laid up in heaven. What we have here, alas! is nothing to that we shall have hereafter. Therefore having a rich God, and a rich Saviour, God-man; God having enriched our natures, and willing to enrich our persons, so far as shall concern heaven; having rich faith, and rich promises, and rich reversions; for matters of this world let God deal as he pleaseth. God, that gave so rich a treasure as his own Son, cannot deny anything else, as the apostle reasoneth strongly: 'If he hath not spared his own Son, but given him to death for us all, how shall not he with him give us all things?' Rom. 8:32. He wonders that any man should call it to question, 'How can it be?'
让我们努力去理解这一点，不仅要考虑到我们在票据和承诺方面的财富，还要考虑到我们在未来的财富。最好的财富是为我们在天堂准备的。我们在这里有一些预付款和其他的尝试，有一些迦南的葡萄，但最好的还在后头，真正的宝藏是在天堂里准备的。我们在这里所拥有的，唉！与我们将来所拥有的相比，简直不值一提。因此，我们有一个富有的上帝，一个富有的救主，上帝-人；上帝丰富了我们的本性，并愿意丰富我们的人，就是与天堂有关的事情；我们有丰富的信仰、丰富的承诺和丰富的逆转；至于这世界的事情，让上帝随他的意愿去处理。上帝给了如此丰富的宝藏，就是他自己的儿子，他不会拒绝其他任何东西，正如使徒强烈推理所说：“既不爱惜自己的儿子，为我们众人舍了，岂不也把万物和他一同白白地赐给我们吗？”罗马书 8:32。他惊讶于任何人怎么会质疑：“这怎么可能呢？”

He stands not on petty commodities, which we stand in need of, that giveth treasures. It is your Father's pleasure to give you a kingdom: Dabit regnum, et non dabit viaticum? He will give you a kingdom, and will not he give you safe conduct and provision to bring you to heaven?
他不依赖我们所需的琐碎物品来赐予财富。赐予你们一个王国是你们父亲的喜悦：他会给你们一个王国，难道他不会给你们安全通行和供应，带你们到天堂吗？

Consider this, and often examine your faith, whether ye believe these things or no. If you believe them, why are you discontented with every petty loss and cross in the world, as if there were no better things to depend upon?
请考虑这一点，并经常审视你的信仰，无论你是否相信这些事情。如果你相信它们，为什么对世界上的每一个小小的损失和困难都感到不满，好像没有更好的依靠呢？

(1.) Oh labour to bring [y]our hearts to a holy contentment, and for a Spirit of wisdom to improve this treasure. What use is there of a treasure, if we do not employ it for a supply of our wants? And therefore make use of the riches we have in Jesus Christ. Are we sinful? He is gracious. Have we much guilt [that] lieth on our consciences? Christ hath a great deal of favour: he is 'the beloved Son of God,' Mat. 3:17. Set that against conscience. Have we many enemies in the world? We have an intercessor in heaven. 'Doth sin abound? Grace aboundeth much more,' Rom. 5:20. Is there any want either in grace or in comfort in the things of this world? See a full and rich supply in Jesus Christ.
(1.) 努力使你们的心灵得到圣洁的满足，并寻求智慧的灵来利用这个宝藏。如果我们不用它来满足我们的需求，那么这个宝藏有什么用呢？因此，利用我们在耶稣基督里拥有的财富。我们是有罪的吗？他是仁慈的。我们的良心上有很多罪恶吗？基督有很多恩典：他是“神所喜悦的儿子”（马太福音 3:17）。把这个与良心对立起来。我们在世界上有很多敌人吗？我们在天上有一位中保者。罪恶增多吗？恩典更加丰盛（罗马书 5:20）。在恩典或世间的安慰方面有任何缺乏吗？在耶稣基督里看到充足而丰富的供应。

(2.) And then get wisdom to make use of it. There is a special art to make use of the good things we have in Christ every day. For a man to famish at a feast, to starve and perish with thirst at the fountain's head, it is ignorance and want of wisdom. If we be in Christ, if we have a well-head, whence we may fetch whatsoever we stand in need of, if we have faith, then* to this end beg of God a spirit of wisdom and revelation to know the excellent things we have in Christ.
（2）然后获得智慧来加以利用。利用我们每天在基督里拥有的美好事物有一种特殊的艺术。一个人在盛宴上挨饿，在泉源头饿死渴死，这是无知和缺乏智慧。如果我们在基督里，如果我们有一个源泉，可以从中取得我们所需要的一切，如果我们有信心，那么为了这个目的，向上帝祈求智慧和启示的灵，以知道我们在基督里所拥有的卓越之处。

(3.) And likewise labour for a vessel of faith for to contain this treasure, and get enlargement of faith. The larger faith we bring, the larger measure we carry from Christ. As the poor woman, that had vessels of oil, had she had more vessels, she had more oil, 2 Kings 4:6; for the oil increased as her vessels served. If we had more faith, we might have larger oil of grace, and larger oil of comfort from God's word in Christ, and God's riches in Christ. And therefore beg with the holy apostles, 'Lord, increase our faith,' Luke 17:5, that as we have rich promises, and a rich Christ, and rich comforts, so we [may] have rich faith.
（3）同样，努力为一个信心的容器，以容纳这个宝藏，并获得信心的扩展。我们带来的信心越大，我们从基督那里带走的就越多。就像那个拥有油瓶的贫穷妇人，如果她有更多的油瓶，她就会有更多的油，列王记下 4:6；因为油的增加取决于她的油瓶。如果我们有更多的信心，我们就可以从上帝的话语中得到更多的恩典之油，从基督里得到更多的安慰之油，以及从上帝在基督里的丰富。因此，和圣徒使徒一起祈求：“主啊，增加我们的信心”，路加福音 17:5，这样我们就可以拥有丰富的信心，就像我们拥有丰富的应许、丰富的基督和丰富的安慰一样。

(4.) And because Christ is rich, not to them that are without him, but within him, as they have union with Christ, labour therefore to strengthen this union with Christ, that we may be nearer and nearer the fountain, nearer and nearer the well-head, nearer and nearer the treasure of all. And therefore labour in use of the word and sacraments to increase union, and so to increase communion with Jesus Christ.
(4.) 因为基督是富有的，不是给那些没有他的人，而是给那些与他合一的人，所以努力加强与基督的这种合一，使我们离源头更近，离泉源更近，离一切宝藏更近。因此，努力运用圣言和圣礼来增加合一，从而增加与耶稣基督的交流。

(5.) And for this purpose increase the sense of emptiness in ourselves, for as we grow empty in our conceits, so are we fitted to be full with God's goodness. 'He sends the rich empty away,' Luke 1:53, that be rich with the windy conceit of their own worthiness. Let us search deeply into our own hearts what we want, what sin lieth on us, that we may be pardoned. What is wanting we should know, that it might be supplied.
（5）为了这个目的，增加我们内心的空虚感，因为当我们在自负中变得空虚时，我们才能被上帝的恩慈充满。路加福音 1:53 说：“他使饥饿的得饱美物，叫富足的空手回去。”让那些自以为是的富人空虚而归，因为他们自以为是地认为自己是有价值的。让我们深入探索自己的内心，看看我们需要什么，有什么罪孽压在我们身上，以便我们可以得到宽恕。我们应该知道我们缺少什么，以便可以补充。

It should be our daily task to empty ourselves, by our daily consideration of our own wants and sinfulness, and then to fetch a fresh supply from the throne of grace.

It is with a Christian's heart, as a vessel that is full of something it should not be. So when men's hearts are full of windiness and what they should not have, the more we labour to set* ourselves, the more God infuseth supernatural grace and knowledge into us. And therefore let these two go together. Know our riches in Christ, and know ourselves; know God in Christ, and Christ, and then our own baseness, and that is the way to make use of the treasure we have.
这是一个基督徒的心灵，就像一个装满了不应该有的东西的容器。所以当人们的心充满了虚荣和不应该拥有的东西时，我们越努力地摆脱它们，上帝就越会赋予我们超自然的恩典和知识。因此，让这两者一起前行。认识我们在基督里的财富，认识我们自己；认识基督里的上帝和基督，然后认识我们自己的卑微，这是利用我们所拥有的宝藏的方法。

(6.) And likewise meditate and recollect our thoughts daily of the vanity of all things here, that our hearts run after so much. Alas, what is here we should stand so much upon as to neglect our treasure! what is here will induce the scanning of a wise man! what is worthy our spirits, our souls, our labours!
（6）同样地，每天沉思并回忆起我们对这里所有虚幻事物的追求，这些追求让我们的心追随。唉，我们为何如此看重这里的东西，以至于忽视了我们的宝藏！这里的东西能引起智者的审视！这里有什么值得我们的精神、灵魂和努力！

Let us wisely consider, and see through these things, and see beyond all things here, see them, and then see as much as we can into these treasures, which we can never see through, for they be larger than the soul. All other treasures are contained in a place, and the place larger than the treasure, but these riches be larger than the treasury. But see as far as we can into the dimension, and height, and depth, and breadth of these things, and seeing the vanity of all things below, the excellency of these things, using our wits this way, it will teach us how to improve this treasure.
让我们明智地考虑并看透这些事情，超越此处的一切，看到它们，然后尽可能多地看到这些宝藏，我们永远无法看透它们，因为它们比灵魂更大。所有其他财富都被包含在一个地方，而这个地方比财富更大，但这些财富比金库更大。但是，尽可能地看到这些事物的维度、高度、深度和广度，看到下面所有事物的虚无，这些事物的卓越性，以这种方式利用我们的智慧，它将教会我们如何提升这个宝藏。

I know these things be uncouth and strange to a carnal proud man, to advance things so much that they see not, to set such a price on things they understand not. But God is wiser than we, and if we take his word for truth, we must judge good, and conceive more than I relate to you. We must go to a skilful lapidary if we will know the price of a stone; and if we will know the price of a treasure, go to him that is able to judge. Consider not what vain foolish men think of God's ways, but ask God and Christ. Foolish creatures prize a bastardly coral more than a precious stone. So much of that doctrine.
我知道这些事对于一个肉欲骄傲的人来说是粗俗和陌生的，将事物提升到他们看不见的程度，对他们不理解的事物设定如此高的价格。但上帝比我们更聪明，如果我们相信他的话是真理，我们必须判断善恶，并且要比我所告诉你的更多地理解。如果我们想知道一块石头的价值，我们必须去找一个熟练的宝石匠；如果我们想知道一个宝藏的价值，就去找一个有能力判断的人。不要考虑那些虚妄愚蠢的人对上帝的道路的看法，而是去问上帝和基督。愚蠢的生物更看重一个私生子珊瑚而不是一块珍贵的宝石。这就是那个教义的大意。

To proceed to the next point. We are the treasurers. 'We have this treasure in earthen vessels,' we apostles and ministers. So that the riches of the gospel, they are conveyed under dispensations ministerial. And then the conditions of these, namely, 'they be earthen vessels.' God is so good that he not only conveyeth treasure to us, and giveth us rich promises, but he giveth us those that shall help us to come to the possession of, and interest in them. All the riches that we can desire are in Christ and from Christ, but then Christ must be acknowledged, and these treasures must be conveyed, and brought in; and therefore God hath ordained an ordinance to us by way of entreaty, by way of persuasion, and by all the ways the Spirit of God in Scripture useth. And hereupon the ministry of the word, from the excellent use of it, is set out many ways.
继续进行下一个要点。我们是财务人员。“我们在土器里有这宝贝”，我们是使徒和仆人。所以福音的财富是通过仆人的分配来传达的。而这些条件是“他们是土器”。上帝是如此善良，他不仅向我们传递宝藏，并给予我们丰富的承诺，而且他给予我们那些将帮助我们获得并参与其中的人。我们所渴望的一切财富都在基督里，来自基督，但是必须承认基督，并传达和引入这些宝藏；因此，上帝通过恳求、劝说和圣经中上帝的灵所使用的一切方式，为我们设立了一种仪式。因此，从其卓越的用途来看，神的话语的事工以多种方式展示出来。

(1.) As it is with the lifting up of the brazen serpent, Num. 21:9, if it had not been lift up, they could not have seen it to have healed them. The ministry of the word sets up Christ that all may behold for the healing of all their spiritual diseases.
正如摩西举起铜蛇一样，如未被举起，人们就无法看到它以得到治愈。道的事奉将基督立起，使众人都能看见，以治愈他们的一切属灵疾病。

(2.) It is the lifting up of a banner, that all may come under it. The gospel is this banner, as in Cant. 2:4.
这是一面高举的旗帜，让所有人都能站在它下面。福音就是这面旗帜，如同《雅歌》2:4 中所说。

(3.) If treasures be never so rich and lie hid in the earth, there is no use of them. Now therefore is a calling appointed to dig out treasures, to spread them before God's people, to lay before them 'the unsearchable riches of the gospel,' Eph. 3:8. The use of the ministry is to lay them open to the view of God's people.
如果宝藏再丰富，再埋藏在地下，也没有用处。因此，有人被指派去挖掘宝藏，将它们展示给上帝的子民，向他们展示“福音中无法测度的丰富”，以弗所书 3:8。传道的用途就是将它们展示给上帝的子民看。

(4.) Christ hath a great love to his people, but we must have somebody to woo for him. The ministry is a wooing for Christ. It discovers the excellency of Christ, and our want, and need to be enriched by Christ. Therefore they be called παρανυμφίοι, 'friends of the bride,' to shew the riches of Christ, and the church's beggary, and so to procure the happy marriage between Christ and the church, John 3:29, ὁ δὲ φίλος τοῦ νυμφίου. That is the use of the ministry, to handfast Christ and the church together, to make up the marriage, that so 'the church may be presented a chaste virgin to Christ, so glorious a husband,' 2 Cor. 11:2. By them God sends his jewels and treasures to the church in this time of contract, as this world is but a time of contract between Christ and his church. As Abraham sent his servant to procure a marriage between Isaac and Rebekah, Gen. 24:1, seq., the faithful servant carrieth jewels to enrich her, and make her more lovely in Isaac's sight, when she was brought to him; so ministers carry those treasures, open these jewels to overcome the church, that seeing the riches in Christ, she may be more in love with Christ, so rich a husband.
基督对他的子民有着深厚的爱，但我们需要有人为他求婚。传道是为基督求婚。它揭示了基督的卓越之处，以及我们对基督的渴望和需要。因此，他们被称为“新娘的朋友”，以展示基督的丰富和教会的贫困，从而促成基督和教会之间的幸福婚姻，约翰福音 3:29，“新郎的朋友”。这就是传道的用途，将基督和教会紧密联系在一起，完成婚姻，使“教会可以作为贞洁的童女呈现给基督，作为如此荣耀的丈夫”，哥林多后书 11:2。上帝通过他们在这个契约时代将他的宝石和财富送给教会，因为这个世界只是基督和他的教会之间的契约时代。正如亚伯拉罕派他的仆人为以撒和利百加促成婚姻一样，创世记 24:1，随后，忠诚的仆人带着宝石来丰富她，在以撒眼中使她更加可爱，当她被带到他面前时；因此，传道者携带这些宝藏，展示这些宝石来征服教会，使她看到基督的丰富，对如此富有的丈夫更加热爱。

(5.) The ministry is 'the salt of the world,' Mat. 5:13. Without salt, things putrify. So salt preserveth them, and eats out the corruption. It hath a cleansing, purifying power. What were the souls of God's people without it? Rotten and stinking in God's nostrils, with pride and self-conceitedness.
（5）部门是“世界的盐”，马太福音 5:13。没有盐，事物会腐烂。因此，盐能保护它们，消除腐败。它具有清洁、净化的力量。如果没有它，神的子民的灵魂会是什么样子？在神的眼中，充满骄傲和自负，腐烂发臭。

(6.) So we are called 'the light of the world,' Mat. 5:14. We are in darkness, and were not God's light held out, what were the world but an Egypt?* Nothing but palpable darkness. As in times of popery, when there was no ministry, but instead of it mass, and other empty things.
所以我们被称为“世界的光”，马太福音 5:14。我们生活在黑暗中，如果没有上帝的光照耀，世界将会成为一个埃及，只有浓厚的黑暗。就像在天主教时期，没有真正的传道，只有弥撒和其他虚无的事物。

(7.) And therefore in the Revelations and other places they are compared to 'stars.' The church is as a firmament, and heaven. And antichrist, in opposition, is compared 'to earth.' And the 'stars in heaven' be those that be set to shine in the darkness of the night of the world, to give aim to others which way to walk.
因此，在启示录和其他地方，他们被比作“星星”。教会就像是一个天穹和天堂。而反基督，作为对立面，被比作“地球”。而“天上的星星”是那些被安排在世界黑暗之夜中发光的星星，为其他人指引前进的方向。

But I might be large in this. I only speak of it for a general use to us all, that we may better conceive of God's love, not only to give to his church rich treasures, but likewise a calling whereby these things may be unfolded to us, that our love and affection may be stirred up to them. And therefore, Eph. 4:8, when Christ ascended to heaven in triumph, intending to leave the richest things in the world (as emperors and kings in triumph scatter gold and silver), 'he gave gifts to men.' What were these gifts? petty mean things? No. But 'some evangelists, some prophets, pastors and teachers,' Eph. 4:11. And how long? 'To the end of the world,' ver. 13. Not only for the laying of the foundation of religion (as some will have the word only used to lay the foundation, and then to leave them to I know not what), but to edify and build them up more and more.
但我可能在这方面很重要。我只是为了我们所有人的普遍利益而谈论它，这样我们可以更好地理解上帝的爱，不仅给予他的教会丰富的宝藏，而且还有一种召唤，通过这种召唤，这些事物可以向我们展开，激发我们对它们的爱和热情。因此，以弗所书 4:8 说，当基督在胜利中升天时，打算留下世界上最丰富的东西（就像皇帝和国王在胜利中撒金银一样），“他赐给人们礼物。”这些礼物是什么？琐碎的东西吗？不是的。而是“有些是传福音的，有些是先知，有些是牧师和教师”，以弗所书 4:11。而且持续多久？“直到世界的末了”，第 13 节。不仅仅是为了奠定宗教的基础（正如有些人认为这个词只是用来奠定基础，然后让它们自己去做我不知道什么），而是为了越来越多地建立和建设他们。

Therefore the greatest gift Christ in triumph will scatter to his church, is gifts, and men furnished with gifts for the service of the church, Jer. 3 ver. 15. When God promiseth to bless his people, he saith, 'I will give you pastors according to mine own heart,' as if that were a blessing of blessings. And therefore, they that live under the ministry of the gospel, let them know the good things of the gospel are not only treasures, but the ordinances of God, wherein that treasure is conveyed, it is a treasure. We ministers carry this treasure in earthen vessels.
因此，基督在胜利中向他的教会散发的最伟大的礼物就是恩赐，以及为教会服务而配备了恩赐的人，耶利米书 3 章 15 节。当上帝应许祝福他的子民时，他说：“我要按着我的心，给你们牧师。”好像那是最大的祝福一样。因此，那些生活在福音事工下的人们应该知道，福音的美好事物不仅是宝藏，而且是上帝的圣约，通过这些圣约，宝藏得以传递。我们作为传道人将这宝藏放在瓦器中。

The church where means are, is as it were Goshen, a place of light, and all other places are places of darkness, Exod. 10:22, 23. How pitiful is it to live in places where means of salvation are not, that have no light shining in their hearts at all? I would enforce this point if I were to speak in another place, and to another auditory; but I cannot unfold my text without opening it in some degrees, and therefore we will hasten.
教堂是拥有救赎之道的地方，就像是歌珊一样，是光明之地，而其他地方都是黑暗之地，出埃及记 10:22, 23。生活在没有救赎之道的地方，心中没有一丝光明的地方是多么可怜啊！如果我要在另一个地方、对另一个听众讲述这一点，我会更加强调，但我不能不在某种程度上展开我的文本，因此我们将加快速度。

'We have these treasures in earthen vessels.'

The condition of all ministers, they be men, and carry these treasures in earthen vessels. In earthen vessels, in what sense?
所有的牧师的状况是，他们是男人，并且将这些宝藏装在土器中。在土器中，从哪个意义上说呢？

First, It is true fundamentally. And for the matter whereof ministers and all other men consist, it is but earth.
首先，这是基本事实。至于牧师和其他人所构成的事物，它们只是土地。

Secondly, It is true of their condition. Earth is the basest of all elements, and they are counted of carnal foolish men, the basest callings of all. They be poor and despised, and thereupon 'earthen vessels' in the regard of the esteem of the world, and usage in the world. Earth in matter, earth in condition, earth in esteem, earth in usage suitable to their esteem, earthen vessels every way.
其次，他们的状况是真实的。地球是所有元素中最低贱的，他们被视为肉欲愚昧的人，是所有职业中最低贱的。他们贫穷而被蔑视，在世人的尊重和对待中被称为“土器”，在世界中的地位、状况、尊重和对待都是如此。无论是在物质上、状况上、尊重上还是适合他们尊重的对待上，他们都是土器。

[1.] For the matter whereof we consist, the foundation of all the rest. It is the common condition of all. The rest are more peculiar to the ministers. We are all but 'earthen vessels.' You know the story of our creation, Gen. 2:7. God made us of the earth; but if we had not sinned, though we had been made of the earth, we should never have been turned to the earth again, but our states should have been changed.
我们所构成的事物，是其他一切的基础。这是所有人的共同条件。其他的更加特殊于仆人们。我们都只是“土器”。你知道我们的创造故事，创世记 2:7。上帝用土造了我们；但如果我们没有犯罪，尽管我们是由土造成的，我们永远不会再次变成土，而是我们的状态会改变。

God's gracious power would have suspended that mortality which our nature of itself was subject to; for man being made of earth, was subject to have turned to earth again, though he had not sinned. But by the door and gate of sin, death entered into the world.
上帝的恩慈力量本可以暂停我们本性所受的死亡；因为人是由土造成的，即使他没有犯罪，也会归于尘土。但是通过罪恶的门和门户，死亡进入了世界。

The angels were subject to fall as well as the devils, for every created thing is changeable, and so the angels, only God suspendeth that possibility of sin, and establisheth them in grace, but he withdrew his support from the devils and suffered them to fall. So man, if he had not sinned, God would have continued him in grace, that though mortal by nature, yet his mortality should have been so suspended, that the subjection to mortality should never have come to act. But since sin, the curse is on us, 'Of earth thou art, and to earth thou shalt return; dust thou art, and to dust thou shalt return,' Gen. 3:19. We be all 'earthen vessels' in our original, and in our end, 'earth to earth, dust to dust;' as we say of ice, 'water thou art, and to water thou shalt return,' because it riseth of water, and is dissolved into water again. So a man that consisteth of earth, 'dust thou art, and to dust thou shalt return.' Thou shalt be resolved into thy first principle whereof thou wast made; so that we are but 'earthen vessels,' by reason of the curse inflicted on us since the fall.
天使和恶魔一样会堕落，因为一切被创造的事物都是可变的，所以天使只有上帝才能挽留他们不犯罪，并使他们坚定在恩典中，但他从恶魔那里撤回了支持，并允许他们堕落。所以人，如果他没有犯罪，上帝会继续使他保持在恩典中，尽管他天性上是有死亡的，但他的死亡状态会被挽留，使他永远不会受到死亡的影响。但自从犯罪以来，诅咒降临在我们身上，“你必须归于土地，你必须归于尘土”，创世纪 3:19。我们都是“土器”在我们的起源和终结中，“土归于土，尘归于尘”；就像我们说冰是“水归于水，你将归于水”，因为它起源于水，又溶解于水。所以一个由土地构成的人，“你是尘土，你将归于尘土。”你将回归到你被创造的最初原则中；所以我们只是“土器”，因为自从堕落以来，诅咒降临在我们身上。

[2.] An earthen vessel is but a weak frame; a little dirt concocted with the fire. And we are a more exquisite frame, knit together by a more singular art, of God, being made in a wonderful manner; and yet God compares his frame* of us to our frame* of earthen vessels, since the fall, Jer. 18:4.
一个土制的容器只是一个脆弱的结构；一点点泥土与火混合而成。而我们是一个更精致的结构，由上帝以更独特的艺术方式编织在一起，以奇妙的方式创造出来；然而自从堕落以来，上帝将他对我们的构造比作我们对土制容器的构造，耶利米书 18:4。

Beloved, it is matter of experience which needeth no proof. I would we could make good use of it, rather than stand to prove it. Nothing is more apparent than the frailty of man, and yet nothing less made use of. 'The Lord remembers we are but dust,' Ps. 103:14, but we forget it. If we could remember we were dust, it were well, to make us less proud, and less presumptuous. The Lord knows we are but dust, to pity us, but we remember not that we are dust, to humble us. And therefore as God knows we are dust and earthen vessels, we should often think of it too, to make us humble and sober, and to take off our high thoughts from any excellency here.
亲爱的，这是一个无需证明的经验问题。我希望我们能好好利用它，而不是试图证明它。人的脆弱是再明显不过的事实，然而却很少被利用。诗篇 103:14 说：“耶和华知道我们是何等的本体，记念我们不过是尘土。”但我们却忘记了这一点。如果我们能记住自己是尘土，那将有益于使我们更加谦卑，更加谨慎。主知道我们是尘土和土器，怜悯我们，但我们却忘记了自己是尘土，以至于无法谦卑。因此，既然上帝知道我们是尘土和土器，我们也应该经常想起这一点，以使我们谦卑、清醒，并将我们对任何优越性的高傲思想摒弃。

And take heed lest by intemperance we break ourselves sooner than we should do. Many break themselves by intemperate courses, as candles that have thieves in them (j), as we say, that consume them before their ordinary time. So many by intemperate lusts and courses, they break the thread of their lives.
请注意，以过度放纵的方式，我们可能会比预期的更早毁掉自己。许多人因为放纵的行为而毁掉自己，就像我们所说的蜡烛里有贼一样，提前燃尽它们。同样，许多人因为放纵的欲望和行为，打断了他们生命的线索。

Indeed, let an earthen vessel be preserved never so, it will moulder to pieces, though it may be kept an hundred years, if preserved from knocks; so man will moulder of himself to an end; all the art and skill in the world cannot prevent it.
确实，即使一个陶器被保存得再好，如果不受撞击，它也会在一百年后破碎成渣；同样，人也会自然而然地走向终结，世界上所有的艺术和技巧都无法阻止这一点。

Yet notwithstanding there may be, and ought to be, care that we shorten not our own days, as many intemperate persons do, and that in sinful courses, which is more to be lamented.
然而，尽管可能会有，并且应该有注意，我们不要像许多放纵的人那样缩短自己的生命，而且还要在罪恶的道路上，这更令人遗憾。

Therefore let us often think of our condition, Jer. 18:2, 3, 4. God bids the prophet go to the potter's house and see his making of pots, and there he sees how he makes one to one use and another to another; and so we are but vessels of earth for several uses; and let us learn the use the prophet there was taught, to resign ourselves to God's dispensation. If he will make us longer or shorter, of this use or that use, let God have his will, and not quarrel with God; as the vessels never quarrel with the potter, who makes what vessels he pleaseth, and for what end he pleaseth, as the apostle makes use of it in the great point of predestination, Rom. 9:23.
因此，让我们经常思考我们的处境，耶利米书 18:2, 3, 4。上帝命令先知去陶工的家里，看他制作陶罐，他看到他制作一种用途的陶罐，另一种用途的陶罐；所以我们只是用于不同用途的土器；让我们学习先知在那里所学到的用途，将自己交托给上帝的安排。如果他要让我们变得更长或更短，用于这个用途或那个用途，让上帝按他的意愿行事，不与上帝争吵；就像器皿从不与陶工争吵，陶工随心所欲地制作器皿，为了他所喜悦的目的，正如使徒在预定的重要问题上所使用的，罗马书 9:23。

Use 1. And since the best ministers, magistrates, and all are but earthen vessels, make what use we can of them while we have them. Let us not rely on them. They be but 'earthen vessels;' but though we must not depend on them for our comfort, yet make use of them while we have them, for they may be knocked in pieces, we know not how soon, and then all the use we might have had is gone.
使用 1. 既然最好的部长、官员和所有人都只是土器，那么在我们拥有他们的时候，尽可能利用他们。我们不应依赖他们。他们只是“土器”；虽然我们不能依赖他们来获得安慰，但在我们拥有他们的时候，还是要利用他们，因为我们不知道他们什么时候会被打碎，那时我们本可以利用他们的一切都会消失。

Use. 2. And to rise to a higher use, which concerneth us all, since ministers, kings, subjects, and all are but 'earthen vessels' in regard of the manner,* and seeing they may be golden vessels in regard of grace and glory, as the apostle saith, 'in a great house are vessels of gold and silver,' 2 Tim. 2:20, let us labour to have another manner of being than this, labour to be born again of 'the immortal seed of the word,' 1 Peter 1:23, and then in death we shall live, then these 'earthen vessels' shall be made golden vessels for ever; for God's second work is a great deal better than his first. Now we be in the first creation 'earthen vessels,' but when God reneweth us out of dust again, if we get into Christ we shall be golden vessels in heaven for ever, born and begotten of the seed of the word; as the apostle Peter saith, 'All flesh is grass,' he compares us not only to earthen vessels, but to grass, of less substance than earthen vessels, 'but the word of the Lord endureth for ever,' 1 Peter 1:25.
使用。2. 并且为了达到更高的用途，这关系到我们所有人，因为牧师、国王、臣民和所有人都只是“土器”，就方式而言，而且既然他们可以在恩典和荣耀方面成为金器，正如使徒所说，“大房子里不但有金器银器，也有木器瓦器”，提摩太后书 2:20，让我们努力拥有与此不同的存在方式，努力重生于“那不能朽坏的种子，就是神所传的道”，彼得前书 1:23，那么在死亡中我们将得到生命，那么这些“土器”将永远成为金器；因为神的第二个作为比第一个好得多。现在我们处于第一次创造的“土器”中，但当神再次从尘土中更新我们时，如果我们进入基督，我们将永远成为天堂中的金器，由道的种子所生，正如使徒彼得所说，“凡有血气的，尽都如草，他的美荣都像草上的花。草必枯干，花必凋谢，惟有主的道是永存的”，彼得前书 1:25。

Labour that we may be golden vessels under a golden head. If we be Christians we have a golden head, though earthen vessels; and having a golden head, he will make all conformable to him ere long. We shall have bodies conformable to him, as Phil. 3:21. He will make our earthen bodies, vile bodies, base bodies, like his glorious body, by the power whereby he is able to subject all things to himself.
努力工作，使我们成为黄金头下的黄金器皿。如果我们是基督徒，我们有一个黄金的头，尽管是土器；而且有了黄金的头，他很快就会使一切都与他相符。我们将拥有与他相符的身体，正如腓立比书 3:21 所说。他将用他能够使万物服从自己的能力，使我们的土质身体、卑贱的身体变得像他荣耀的身体一样。

And this comes by hearing the word of the Lord. That word is the seed of the new birth. 'O earth, earth, earth, hear the word of the Lord,' Jer. 22:29, and consider we be earth, earth, nothing but earth; for he repeats it thrice together, 'Hear the word of the Lord,' that we of earthen vessels may be made vessels of everlasting continuance.
这是通过听从主的话语而得到的。那话语是新生命的种子。"哦地啊，地啊，地啊，听从耶和华的话语，"耶利米书 22:29，要考虑我们是地，地，只是地；因为他连续三次重复说："听从耶和华的话语"，这样我们这些土器才能成为永恒的容器。

Use 3. And then it is no prejudice to us that we be earthen vessels, but rather a comfort; for death, whereby we shall be knocked in pieces, will be only a consummation of our grief and trouble here, and a beginning of the happiness in another world. In the grave dust lieth a while, but we shall be made of another fashion, and receive another kind of stamp in the world to come.
使用 3。然后，我们成为土制容器并不会对我们造成伤害，相反，这是一种安慰；因为死亡将使我们在这里的痛苦和困扰得到了解脱，成为我们在另一个世界中幸福的开始。在坟墓中，尘土会停留一段时间，但我们将在来世中被塑造成另一种形式，并接受另一种类型的印记。

Use 4. And, I beseech you, forget not that which is the proper use of it for humility. You may differ in outward relations, but you be all of one stuff. You be all earth; judices terræ terram judicant, the judges of the earth judge the earth. They judge other men that are earth, and they be earth themselves, and filii terræ, that is, base men. The sons of the earth, and men of the earth, that is, great men, that account all as grasshoppers in regard of themselves; though they be men and giants, yet they be but earth. We should all therefore labour to have low conceits of this life, and of all comforts of it, as Austin saith well, Respice terram, look to the dust; go to the grave and say, Here is the dust of the emperor, here is a rich man, here is a poor man; see if you can find them differ. Alas, no difference at all. Therefore make use of sobriety in regard of the use of things of this life, for we be all earthen vessels. And so much shall serve for this point.
使用 4。我恳求你们，不要忘记谦卑的正确使用方式。你们在外在关系上可能有所不同，但你们都是同一种物质。你们都是土地；judices terræ terram judicant，地球的法官审判地球。他们审判其他的人，那些也是土地，他们自己也是土地，是 filii terræ，也就是卑贱的人。地球的儿子，地球的人，也就是伟大的人，他们把所有人都看作蚱蜢，与他们自己相比；虽然他们是人和巨人，但他们只是土地。因此，我们都应该努力对这个生活和其中的所有安慰有低估的看法，正如奥古斯丁所说，Respice terram，看看尘土；去坟墓，说，这是皇帝的尘土，这是一个富人，这是一个穷人；看看你能不能找到他们的区别。唉，根本没有区别。因此，在使用这个生活中的事物时要谨慎，因为我们都是土器。这就足够了。

But the apostle intendeth more than so, for he speaketh of their esteem; earthen vessels are not only broken, but contemptible. Look into the element, and you shall see every element and creature as the more light, it is more excellent, and as more earthly, it is more base, as the apostle before saith. We see now the water more lightsome than the earth, the air than the water, the fire more lightsome than it, and the element more pure than it, till we come to God himself, who is pure light. So everything as more light, is more excellent. What is the excellency of pearl? They have a sparkling light in them; but everything as it groweth near the earth is more base, for earth is the dregs of the world. Now ministers are more so than others, both in esteem and in usage, which followeth esteem. And what is the reason of it? Surely,
但使徒的意图不仅如此，因为他谈到的是他们的尊重；土制容器不仅会破碎，而且是可鄙视的。看看元素，你会发现每个元素和生物都是越轻，就越优秀，越地球化，就越低贱，正如使徒之前所说的。我们现在看到水比土更明亮，空气比水更明亮，火比空气更明亮，元素比火更纯净，直到我们来到上帝自己，他是纯粹的光。所以，每一样东西越明亮，就越优秀。珍珠的优点是什么？它们内部有闪烁的光芒；但是每一样东西越接近地球，就越低贱，因为地球是世界的渣滓。现在，牧师比其他人更是如此，无论是在尊重还是使用上，后者是尊重的结果。这是什么原因呢？肯定是

Reason 1. Because that the world is foolish and childish, and liveth by sense and fancy; and the matters of the gospel and divine truths we speak of are spiritual things, matters of faith, far remote from sense and fancy, by which the world liveth.
原因 1. 因为世界愚蠢幼稚，凭借感官和幻想生活；而我们所谈论的福音和神圣真理是属灵的事物，是信仰的事情，与感官和幻想相去甚远，而世界却以此为生。

When we preach spiritual things, what are these to honours, and to riches, and to dependence, and to the goodly things of this world? Thus the fools of the world undervalue the things of God, especially when they be in their gawdes.* See a foolish man when he hath his riches, and clothes, and friends about him, his fancy is full of these things; tell him of spiritual things, what a loathing there is in the heart of a man! This is the proud carnal heart of a man, which the more carnal, the more it loatheth things of a higher nature, being besotted and drunken with worldly excellencies, as men's natures are.
当我们传讲属灵的事物时，对于荣誉、财富、依赖和这个世界上美好的事物，这些事物对于神的事物来说意味着什么呢？因此，愚昧的人轻视神的事物，尤其是当这些事物在他们的眼前时。看看一个愚蠢的人，当他拥有财富、衣服和朋友时，他的想象充满了这些事物；告诉他关于属灵的事物，他的内心会有多么厌恶！这是人的骄傲肉体的心，越是肉体的，就越是厌恶更高层次的事物，因为他们被世俗的卓越所迷惑和沉醉，就像人的本性一样。

Reason 2. Again, divine truth is a solid thing. Men naturally are given to superstitious conceits in religion. They will have one, but it shall be with this conceit or that conceit; as the apes, so they hug the brats of their own brains; they will have devices of their own. Religion is solid, and tells them this is God's way, and God's course; but the foolish heart of man will not yield to it. And that is the reason they cry down the solid things of God's word which have realities in them, and things to purpose. And then the world loveth their own courses, and are in love with their own way. Sin is a sweet morsel to them. Herodias is sweet to Herod. John Baptist was a good man till then, but when he meddled with that sweet morsel, then his head must off, Mat. 14:2, seq., Mark 6:28. And so when Christ opposed the worldly courses of the Scribes and Pharisees, he was counted a demoniac, a wine-bibber, and an enemy to Cæsar, and what not, when he took on him the office ministerial.* When Paul calleth himself an 'earthen vessel,' how did they use Paul? Tertullus, a prating orator, counteth him a pestilent fellow, Acts 24:5. And his usage was base. They whipped him, put him into the dungeon. The Corinths, that were begotten by him, because he had not eloquence and gifts of ostentation, and fitting the stage, as their flaunting teachers had, they count him a mean person. The proud teachers brought him out of conceit with the Corinthians, and therefore he is fain to make apology for himself. 'He writes great letters indeed, but his presence is mean and base,' as in the 10th chapter of this Epistle, ver. 10.
原因 2. 再次，神圣的真理是坚实的。人们在宗教方面往往有迷信的观念。他们会有一个信仰，但它会带有这种或那种观念；就像猿猴一样，他们拥抱自己大脑中的婴儿；他们会有自己的设想。宗教是坚实的，告诉他们这是上帝的道路和方式；但是愚蠢的人心不肯顺从。这就是他们诋毁上帝的话语中那些有实际意义和目的的坚实事物的原因。然后世界喜欢他们自己的方式，沉迷于自己的道路。罪对他们来说是一块甜蜜的食物。对于希律来说，希罗底是甜蜜的。约翰洗者在那之前是个好人，但当他涉足那块甜蜜的食物时，他的头就必须落地，马太福音 14:2，马可福音 6:28。所以当基督反对文士和法利赛人的世俗行径时，他被认为是一个魔鬼附体的人，一个酒鬼，一个敌对凯撒的人，以及其他种种，当他担任教职时。当保罗称自己为“土器”时，他们如何对待保罗？多弗留，一个喋喋不休的演说家，认为他是一个有害的家伙，使徒行传 24:5。他受到了卑鄙的对待。 他们鞭打他，把他关进地牢。科林斯人，他们是他所生的，因为他没有雄辩和炫耀的才能，也没有适合舞台的礼物，他们认为他是一个卑微的人。这些傲慢的教师让他对科林斯人失去了自信，因此他不得不为自己辩护。正如在这封书信的第 10 章第 10 节中所说的那样，'他确实写了很多信，但他的出现是卑微和低贱的。'

There may be many reasons given why this calling is subject to base usage in the world, and esteem from the dispositions of men contrary to it, but indeed not much to follow the point. It is not so much at all times, nor in all places. God doth at some time give more liberty, and raise up a more excellent esteem of them than at other times; but ordinarily it is thus, the more faithful, the more despised of carnal people.
这个职业在世界上受到滥用的原因可能有很多，人们的态度与之相反，但实际上并没有太多可遵循的要点。并非始终如此，也不是在所有地方都是如此。上帝有时会给予更多的自由，并提高对他们的更高评价，但通常情况下，越忠诚的人，就越受肉体层面的人蔑视。

If you ask a reason what raised popery to be so gaudy as it is, they saw the people of the world fools, and knew that children must have baubles, and fools trifles, and empty men must have empty things; they saw what pleased them, and the cunning clergy thought, we will have religion fit for you. And because they would be somebody in the world, they devise a religion that is only outward, and such an one as dishonours God, by thinking him like to themselves, to delight in incense, and ornaments, and pictures, and the like; and hereupon came all the outside of popery, whereby they labour to ingratiate themselves to the world. They fool the world with all toys to please themselves, and they had suitable clergies: like lips, like lettuce; they had a religion suitable to their life. And hence came all that trash in popery to please the foolish heart of man. And because they will not be basely esteemed of, they get into the consciences of people by raising authority by false means and false conceits, that man can make his Maker, and turn bread into Christ's body by five words; and the pope cannot err, and whatsoever comes from him thou must obey, though with denied obedience to thy lawful prince; for they had seated themselves in the consciences of the people, and raised themselves by false means to avoid that which they saw would follow, the gospel. They knew the cross would follow the doctrine of the cross, the preaching of Christ crucified, and mortification and self-denial. And therefore they thought to take another way, and hence is all that forced respect they have in popery.
如果你问为什么天主教会如此华丽，他们认为世人是愚蠢的，知道孩子们需要玩具，愚蠢的人需要琐事，空洞的人需要空洞的东西；他们看到了什么让他们高兴，狡猾的神职人员想到，我们将为你们准备合适的宗教。因为他们想在世界上成为重要人物，所以他们设计了一种只有外表的宗教，这种宗教是亵渎上帝的，因为他们认为上帝和他们一样，喜欢香烛、装饰品、画像等等；于是天主教的外表就出现了，他们努力讨好世人。他们用各种玩具愚弄世人，他们有合适的神职人员：有合适的嘴唇，就有合适的生活方式。因此，天主教中的所有垃圾都是为了迎合人类愚蠢的心灵而存在的。 因为他们不愿被卑鄙地看待，所以他们通过虚假手段和虚假观念来提高权威，让人们内心感受到，人可以创造他的造物主，用五个字将面包变成基督的身体；教皇不会犯错，凡是来自他的命令你必须服从，即使这意味着对合法君主的不服从；因为他们已经在人们的内心中树立了自己的地位，并通过虚假手段提高了自己的地位，以避免他们所看到的将会发生的事情，即福音的传播。他们知道，十字架将会随着十字架的教义、基督被钉死的传道以及苦修和自我否定而到来。因此，他们想采取另一种方式，这就是罗马教廷所拥有的那种被迫的尊重。

But it is clean contrary, where any that are won by God to the means, they have high esteems of it presently. As the jailor that had whipped and abused the apostles, Acts 16:33, used them very respectively,* and made them a feast. And so first [epistle of the] Cor. chap. 14:24, 25, When the simple man heareth the word open his sinful estate, he presently falls down at the apostles' feet, and saith, Certainly God is in you. No man is won by the blessed truth of God, but hath high conceits of the pure ordinances of God; and the more pure and close and home it is, the more he esteemeth of it. And therefore we may take an estimate of ourselves by our esteem of it.
但事实恰恰相反，任何被上帝感动而接受这种方式的人，他们对此都非常看重。就像使徒行传 16:33 中那位曾鞭打和虐待使徒的狱卒，他对待他们非常尊重，并为他们设宴。所以在哥林多前书 14 章 24、25 节中，当一个简单的人听到上帝的话，认识到自己的罪恶状态时，他立刻跪在使徒的脚前，说：“你们里面肯定有上帝。”没有人会被上帝的真理所感动，而不对上帝的纯洁仪式抱有崇高的敬意；而且纯洁、亲密和贴切的仪式越多，他就越看重它。因此，我们可以通过我们对它的看重来评估自己。

A sanctified ear sheweth a sanctified heart, and a sanctified esteem of God's ordinance, as God's ordinance. From the power and virtue we find in it, working upon our souls, it is an argument we be wrought upon by the ministry; for though we be counted 'earthen vessels,' by base earthly-minded men, yet they that be wrought upon have other estimations of us.
一个被神圣化的耳朵显示出一个被神圣化的心灵，以及对神的命令的神圣化的尊重，就像神的命令一样。从我们在其中找到的力量和效力，对我们的灵魂产生作用，这是我们受到事奉的证据；因为虽然我们被那些卑鄙的以地球为中心的人认为是“土器”，但那些受到影响的人对我们有其他的评价。

Their calling is to bring men's souls to heaven, to be saviours of the people, to be God's own name, to be fathers. It is a calling that the angels may stoop under it. 'Who is sufficient for these things?' 2 Cor. 2:16, and yet the base slight it; but I say, respect must not be won by forced means, as in popery, but by opening the mysteries of God, and the Spirit accompanying the outward ministry. This will work so effectually in the heart, as will raise the heart to a high esteem of these things, from the blessed experience they find of the Spirit of God working in them. But that will appear more in the next, where he saith, God's end of conveying heavenly things by earthen vessels is, that the excellency of the power may be of God, and not of man.
他们的使命是将人的灵魂带到天堂，成为人民的救世主，成为上帝的名字，成为父亲。这是天使也可能屈尊从事的使命。“谁能胜任这些事呢？”哥林多后书 2:16，然而卑贱的人却轻视它；但我说，尊重不能通过强制手段赢得，如同罗马教会，而是通过揭示上帝的奥秘，并伴随着外在的事工而来的圣灵。这将在心灵中产生如此有效的作用，以至于他们会因为在他们身上感受到上帝的灵而对这些事物产生高度的尊重。但这将在接下来的部分中更加明显，他说，上帝通过土器传递天上的事物的目的是，使能的卓越归于上帝，而不是人。

The first part of the verse we have unfolded, and have shewed,
我们已经展开并展示了诗歌的第一部分

1. That the gospel is 'a treasure.'
福音是“宝藏”。

2. The 'treasurers,' they be the 'apostles and ministers.'
2. “财务官们”是“使徒和仆役。”

And then, 3. The 'vessels.' We carry it in 'earthen vessels,' earthly vessels for the matter and for their esteem.
然后，3. '容器'。我们将它装在'土器'中，土器是指物质和尊重方面的。

Of this I will only say, that which concerneth every man.
关于这个，我只会说一句话，那就是关乎每个人的事情。

1. It is not a severed condition, it is the condition of all. To be earth of itself is no such base condition. That it is a word of disgrace and frailty, it is from sin. For howsoever we be earthy, and of nothing, and so might fall to nothing, yet God would have suspended the inclination of the creature, which is prone to turn to its original, which is nothing, if Adam had not sinned. The heavens are made of nothing, and yet still continue their condition, because God preserveth them. And the angels made of nothing, and are subject to fall to nothing, as the angels that fell, they might have fallen. And they stand not by any strength of their own, but God's grace suspendeth that possibility of falling to nothing, and confirmeth them in that blessed condition. And so the baseness of the earthen vessels is from sin.
这不是一种被切割的状态，而是所有人的状态。成为自己的土地并不是一种低劣的状态。它是一种耻辱和脆弱的词语，源自罪恶。因为无论我们多么质朴，多么渺小，可能会变成无物，但上帝会挽留万物倾向于回归无物的本性，如果亚当没有犯罪。天空是由无物构成的，但仍然保持着它们的状态，因为上帝保护它们。天使也是由无物构成的，也有可能堕入无物的状态，就像那些堕落的天使一样，他们本可以堕落。他们并不依靠自己的力量站立，而是上帝的恩典挽留了他们堕入无物的可能性，并使他们坚定在那个祝福的状态中。所以，土器的卑贱是源自罪恶。

2. And add this by the way, see the marvellous power of God. At first, all things were nothing at all, then they were a chaos, a confused mass; out of a confused mass comes a heaven and earth, and all the creatures. Man himself falleth, and becomes worse than nothing, having sinned; and to be delivered out of that miserable condition he must be a new creature. Of an earthen vessel he makes him a vessel of glory, and never leaveth him till he be settled in a blessed everlasting condition. So that God brings man from nothing, and worse than nothing, to a blessed and glorious condition.
而且顺便说一下，看看上帝的奇妙力量。起初，万物一无所有，然后它们成为一片混沌、一团混乱的物质；从混乱的物质中诞生了天地和所有的生物。人自己堕落，变得比虚无还糟糕，因为犯了罪；为了从那可怜的状态中得到拯救，他必须成为一个新的造物。他把他从土器变成了荣耀的器皿，并且永远不会离开他，直到他在一个有福的永恒状态中安定下来。所以，上帝把人从虚无和比虚无还糟糕的状态带到了一个有福和荣耀的状态。

Let us often think of it, that we be earthen vessels. It is a strange thing that God hath joined body and soul together, which are so wonderfully different, the soul being spiritual, the body earthly. But that he hath joined this spirit with a sinful polluted soul, that is more wonderful. But to join the Godhead with earth, that the Virgin Mary being an 'earthen vessel,' should have Christ made of her substance, that he should set his own stamp and image in a piece of earth, and take a piece of earth into union of his person, that earth should be joined with God, here is a wonder of wonders.
让我们经常思考这一点，我们是土器。上帝将身体和灵魂结合在一起，这是一件奇妙的事情，因为身体和灵魂是如此不同，灵魂是属灵的，身体是属地的。但他将这个属灵的灵魂与一个有罪的污秽的灵魂结合在一起，这更加奇妙。但是将神性与尘土结合在一起，竟然是童贞玛利亚作为一个“土器”，基督是由她的物质构成的，他在一块土地上留下了自己的印记和形象，并将一块土地与他的人格结合在一起，尘土与上帝结合在一起，这是一个奇迹中的奇迹。

3. Therefore let it tend to our humiliation, that we be but earthen vessels: and keep us in terms of subjection, that we dash not against God, being but earthen vessels; for he hath iron sceptres for proud earth, to dash them all to pieces, Ps. 2:9.
因此，让我们谦卑地成为土器，以此来屈服于上帝，不要与上帝相抗衡，因为我们只是土器；因为他有铁杖来粉碎骄傲的土地，诗篇 2:9。

4. Let us be thankful for our protection and preservation, being earthly vessels. In the last visitation, how many of these earthen vessels were dashed to pieces in one day?* Beyond the seas, in the wars, how many dashed together in a moment? We be so frail, that if the like judgment fall on us, we turn to nothing. We are proud, womanish, and lewd, and have high thoughts, as if not 'earthen vessels;' and therefore it is a great mercy that we have been thus long preserved.
让我们感谢我们的保护和保存，作为尘世之器。在最后的惩罚中，有多少这样的土器在一天内被粉碎？*在海外的战争中，有多少在一瞬间被粉碎？我们是如此脆弱，如果同样的审判降临在我们身上，我们将变成虚无。我们傲慢、娇柔、淫乱，心存高傲，仿佛不是“尘世之器”；因此，我们能够被如此长时间地保存下来是一种巨大的恩典。

As ministers are earthen vessels, so magistrates and great men. Their souls be knit to their bodies by no sounder bonds than the meanest man's. There is as little combination, and as weak, between the strongest and greatest men in the world, as between the poorest.
作为部长，如同法官和伟大的人们一样，他们的灵魂与身体之间的联系并不比最卑微的人更牢固。世界上最强大、最伟大的人之间的结合和联系与最贫穷的人之间一样微弱。

5. But as it concerneth ministers especially, let me make one use further to the people that are in any relation to the ministry or magistracy, that we do not refuse the treasure for the weakness or infirmity of the vessel. Elias had meat brought to him by a raven; did he refuse it because so poor a creature brought him his meat? 1 Kings 17:6. No. But took it as a special blessing of God that he had meat at all, sent from God, to refresh him in his weariness, and therefore stands not upon the vessel, but marks the treasure whence that came. Who would refuse a pardon, because he that bringeth it may be meaner than himself? Look to the prince's hand and seal. Is it a sealed truth? Doth conscience bear witness to it, being God's privy seal? It is no matter who bringeth it. Magnify God's ordinances, that not only giveth pardon, but giveth likewise a messenger to bring it. Therefore bless God rather for his ordinances, than stumble at the weakness of his ministers.
但是，对于牧师们来说，让我进一步对与神职或政府职位有关系的人们提出一个观点，即我们不应因为容器的脆弱或不完美而拒绝宝藏。以利亚曾经由乌鸦给他送来食物；他会因为是这样一个贫穷的生物给他送来食物而拒绝吗？列王记上 17:6。不会。相反，他将这视为上帝的特别恩赐，他能得到食物，是上帝派来滋养他疲惫的身体的，因此他不在乎容器，而是关注食物的来源。谁会因为带来赦免的人可能比自己低贱而拒绝赦免呢？看看王子的手和印章。这是一个经过封印的真理吗？良心是否作证，这是上帝的私印？无论是谁带来的都无关紧要。我们应该赞美上帝的仪式，不仅给予赦免，还派遣使者来传递。因此，我们应该更加感恩上帝的仪式，而不是因为牧师的脆弱而跌倒。

It is no matter what the hand is, if it give a treasure. We be wise in the things of this life, and so should we be in heavenly things, considering God doth this in a wise and gracious dispensation, condescending to our weakness. We bear no proportion to messengers of an higher nature. If we cannot endure the sight of an angel, we cannot endure God himself. You know the history of Moses. And therefore seeing God hath thus stooped to us, yield thankfully to this weak dispensation, that God conveyeth spiritual things to man by man.
无论是什么手，只要它给予宝藏，那就无关紧要。我们在这个世界上的事情上是聪明的，对于天上的事情也应该如此，考虑到上帝以智慧和恩慈的安排这样做，顺应我们的软弱。我们与更高层次的使者没有任何比例。如果我们不能忍受天使的出现，我们也不能忍受上帝自己。你们知道摩西的历史。因此，既然上帝如此屈尊于我们，对于上帝通过人传达属灵的事物，要感激地接受这种软弱的安排。

Now what is the end of all this? 'that the excellency of the power may be of God, and not of us.' Wherein are these things observable.
现在这一切的结局是什么？“为了彰显上帝的大能，而不是我们自己的。”这些事情中有哪些值得注意的地方。

First, That there is a power in the ministry and dispensation of the gospel, and an excellent power. The apostle cannot enlarge himself enough here, when he enters upon the argument of commending the gospel.
首先，福音事工中有一种能力，一种卓越的能力。当使徒开始赞美福音时，他无法充分表达自己。

Secondly, This power, and excellency of power, it is of God, and not of man.
其次，这种权力和卓越的权力是来自上帝，而不是人类。

Thirdly, And that this may appear to be so, he useth the ministry of weak men, and earthen vessels, that by the disproportion between the excellency of the things and earthen vessels, they may know if any good be done, it comes from him who is the highest cause of all conversion of the soul. To bring the soul out of Satan's kingdom to the liberty of God's children, to be heirs of heaven, is so far above 'earthen vessels,' that it must needs appear to be God's work.
第三，为了使这一点显而易见，他使用了软弱的人和土器的事奉，通过事物的卓越性与土器之间的不成比例，他们可以知道如果有任何好事发生，那是来自于那位是所有灵魂转变的最高原因的神。将灵魂从撒旦的王国带到上帝儿女的自由中，成为天堂的继承人，远远超出了“土器”的范畴，必然会显示出是上帝的工作。

Doct. For the former, we shall put them both together, that there is an excellent power in the ordinances of God, as it is dispensed under the gospel. The Word itself, what power hath it? Are not all things by the Word in creation? Nay, is not the vigour and strength that every creature hath from the same Word? Is not the being and efficacy of all things, and the continuance of things, from the Word? As Heb. 1:3, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὑτοῦ, He upholds all things by his mighty power and word. Whence comes the support and continuance of the vigour of every creature, but from God? Who doth cause the sun to shine, and to give light to inferior things, that they may bring forth fruit, for the use of every creature?
对于前者，我们将它们放在一起，即上帝的仪式在福音中有卓越的力量。上帝的话语本身有何力量？不是一切都是通过话语在创造中发生的吗？不是每个生物都从同样的话语中获得力量和力量吗？不是一切事物的存在和效力以及事物的持续都来自话语吗？正如希伯来书 1:3 所说，他以他的大能和话语支撑着一切。一切生物的力量和持续性从何而来，不是来自上帝吗？是谁让太阳发光，并为较低的事物提供光线，以便它们为每个生物的使用而结出果实呢？

And why is the sea, that vast and unruly creature, kept within its bounds that it cannot go an inch farther; is it not God's commanding words? At first God created it, and God made bounds that it cannot go beyond its due compass. Is not an eternal law set upon every creature by the word? This you are, this is your virtue, this is the extent of it, thus far you shall go, and no farther. 'God sent forth his word,' saith the psalmist, 'and they were created,' Ps. 148:8. I speak it but by way of illustration of the point in hand. And so the excellency of the power in the great work of redemption and salvation of man is from the word, as it will appear in particulars.
为什么大海，这个广阔而难以驾驭的生物，被限制在它的边界内，不能再前进一寸；难道不是上帝的命令吗？起初，上帝创造了它，上帝设定了它不能超越的界限。难道不是通过上帝的话语为每一个生物设立了永恒的法则吗？这就是你，这就是你的力量，这就是它的范围，你只能走到这里，不能再往前了。诗篇作者说：“神发命，它们就都受造”（诗 148:8）。我只是以此来阐明手头的观点。因此，人类救赎和拯救的伟大工作的能力来自于话语，这将在具体事例中显现出来。

(1.) What a large power is put forth in the conversion of a man. For is it not the bringing a man out of Satan's kingdom into the kingdom of Christ? Col. 1:13. And will Satan let a man go willingly? Is not conversion a world of miracles? How many miracles hath that one work of conversion? It was a miracle when the blind man saw, and the deaf man had his hearing restored, when the dumb man began to speak, he that had his feet together so that he could not enlarge himself, to be able to run. But to give life to a dead man is a miracle indeed.
(1.) 一个人的转变中展现出了巨大的力量。因为这不就是将一个人从撒旦的王国带入基督的王国吗？哥罗西书 1:13。而撒旦会愿意让一个人离开吗？难道转变不是一个奇迹的世界吗？转变有多少奇迹？当盲人看见、聋子恢复听力、哑巴开始说话时，这都是奇迹。而给一个死人带来生命才是真正的奇迹。

Now in the conversion of a sinner by the ordinance of God and the Spirit accompanying it, all these are in one; for what is conversion but the opening of the sight of the soul to see its misery by nature, and a better condition in Christ than ever; and the opening of the ear to hear and to taste heavenly discourse in another manner than before? What is it but restoring feet to run [in] God's commandments, to delight in the ways that were tedious before, and that the mouth that was used to swear and to curse, in the language of hell before, now do set forth the praises of God. Is there not a world of wonders in one work? Therefore there is a power, and an excellent power, put forth in conversion. Whatsoever Christ did in the gospel to the body, that he doth to the soul in conversion, and there is greater power put forth in the one than in the other.
现在，通过上帝的命令和伴随其而来的圣灵，一个罪人的转变中，所有这些都是合而为一的；因为什么是转变，除了让灵魂的眼睛看到自己在本性上的悲惨，以及在基督里比以往更好的状态；还有让耳朵打开，以一种与以前不同的方式听到和品尝天上的言论？这不就是让脚恢复奔跑在上帝的诫命中，喜爱以前乏味的道路，让曾经用来发誓和诅咒的嘴巴，现在赞美上帝。一个工作中不是有无数奇迹吗？因此，在转变中有一种力量，一种卓越的力量。基督在福音中对身体所做的一切，他在转变中也对灵魂做同样的事情，而在转变中所展现的力量比其他方面更大。

To enter into the heart of man, that fenceth itself against all goodness, 'to pull down strongholds, high imaginations,' 2 Cor. 10:4, rebellious oppositions against God and goodness—do not you see daily such spirits under the gospel? Do but guess therefore what is in the whole mankind. What was it when Christ sent his apostles into the world? He sent his word accompanied with his Spirit, and that word should enter into the hearts of men, and cast all the proud, high, lofty imaginations, and lay all flat before Christ. 'Men and brethren, what shall we do?' Acts 2:37. We have been vile wretches, and now we are convinced of it. Is not the word powerful to turn a man out of himself, clean to dash him to pieces, and then to make him up new again better than ever he was? This is power indeed.
进入人的内心，它抵御一切善良的心灵，“拆毁坚固的堡垒，高傲的想象”，哥林多后书 10:4，对抗上帝和善良的叛逆反对——你难道不每天在福音中看到这样的灵魂吗？因此，试着猜测整个人类中存在着什么。当基督将他的使徒送入世界时，情况如何？他将他的话语与他的圣灵一同发送，那话语将进入人的内心，打破所有骄傲、高傲、傲慢的想象，并将一切都摆在基督面前。“诸位，我们当怎样行？”使徒行传 2:37。我们曾经是卑鄙的可怜虫，现在我们已经被说服了。难道话语没有能力将一个人从自己身上转变出来，彻底摧毁他，然后使他重新变得比以往更好吗？这才是真正的力量。

There is an excellent power in the word. First, in the ministers themselves; and secondly, by them to the people.
言辞中蕴含着巨大的力量。首先，对于传道者自身；其次，通过他们传达给人民。

[1.] There is an excellency of power to make them fit for the work, and then to go along with them in the working others' conversion. A great power wrought on Paul, and Peter, and the rest, and a great power wrought by them on all the rest. But because I speak not to ministers, but as it concerneth all, we will speak of the power in general.
有一种卓越的力量使他们适合这项工作，并且在帮助他们转变他人的过程中与他们一起前进。保罗、彼得和其他人身上发生了巨大的力量，他们也通过自己对其他人的影响产生了巨大的力量。但因为我不是在对牧师们说话，而是对所有人说话，所以我们将谈论一般的力量。

[2.] I might be very large in shewing the power of the ministry from the success of it. Look into the history of the church, mark Christ's time, the apostles' time, that strange fishermen, and men of low conditions, being furnished with commissions from heaven, and carried these treasures in earthen vessels; see what wonders they wrought in the world by spreading the sweet savour of the gospel. The fishermen cast their great nets into the great world, as Austin saith, and got in whole nations (k). And therefore Saint Paul magnificently speaks for himself and the rest of the apostles. 'I am not ashamed of the gospel of our Lord Jesus Christ, for it is the power of God unto salvation,' Rom. 1:16. As Isa. 53:1, 'To whom is the Lord revealed and made bare?' as the word signifieth. That is, to whom is the power of the word in the ministry made bare? The ministry is the arm of God, whereby he pulleth man out of Satan's kingdom. Now God the Father draweth them to Christ in spite of corruption, in spite of sin and Satan, into his own kingdom. The cross was then set above princes' crowns, the greatest emperors that were, submitted themselves to the sceptre of Jesus Christ, and laid down their crowns at his feet. In the ten persecutions,* was there not mighty power of the gospel, that when it had catched the hearts of women, young men, old men, or children, all conditions, all the fire, all the torments that tyrants could devise, could not get Christ out of their hearts, but they were willing to sacrifice their lives, and found more comfort in the blessed gospel of Jesus Christ, that all the discouragements in the world could not make them forsake him. Such a fire was rooted in their hearts by the fire of God's word, that made them not care for all other fires whatsoever. Where this excellency of the power of the word appears in any, it armeth them against all oppositions whatsoever.
[2.] 我可能在展示事工的力量方面非常庞大。研究教会的历史，观察基督时代、使徒时代，那些奇怪的渔夫和低贱的人，他们被天上的委派所装备，并将这些宝藏带在土器里；看看他们通过传播福音的甜蜜气息在世界上创造了多么奇迹。正如奥古斯丁所说，渔夫们将他们的大网投入了广阔的世界，收获了整个国家（k）。因此，圣保罗为自己和其他使徒豪言壮语。罗马书 1:16 说：“我不以福音为耻，这福音本是神的大能，要救一切相信的。”以赛亚书 53:1 也说：“主的膀臂向谁显露？”就是说，谁能看到事工中的话语的力量？事工是上帝的手臂，他通过它将人从撒旦的国度中拯救出来。现在，上帝父亲不顾腐败、不顾罪恶和撒旦，将他们拖到基督那里，进入自己的国度。 十字架随后被放置在王子们的王冠上，最伟大的皇帝们都屈服于耶稣基督的权杖，并将他们的王冠放在他的脚下。在十次迫害中，福音的力量不可思议，当它渗透到妇女、年轻人、老人或儿童的心中时，无论是什么条件、什么火焰、什么暴君所设计的折磨，都无法将基督从他们的心中驱逐出去，他们愿意牺牲自己的生命，并在耶稣基督福音中找到更多的安慰，世界上的一切挫折都不能使他们离弃他。这样的火焰在他们的心中根深蒂固，使他们不在乎任何其他火焰。当上帝的话语的火焰在任何人身上显现出这种卓越的力量时，它会武装他们抵御一切反对。

3. We will shew the powerful work of the word in some branches of it.
我们将展示这个词在其中一些领域的强大作用。

(1.) That there is an excellency of power that enables a man against his own corruptions, against temptations from Satan, from the world, sometimes from God himself in a way of trial. But this ordinance having God's Spirit accompanying it, enables a man against corruption, the most bosom corruptions, against all temptations whatsoever. It makes a man do that which is clean contrary to his nature. It will turn Jordan back, to make of Mary, a light woman, a blessed woman; to make of Paul a persecutor, Paul a preacher, to be able to subdue corruptions when they rise, that great persons lie under, to subdue their carnal wills. We see great persons are led by their wills, and countenanced by him that rules their wills, the evil spirit, and so they run rushing on, the devil joining with them, to destruction. The Christian having the power of the word and Spirit crossing his will, he is able to deny himself; and what an excellent power is that! Is it not an excellent power? Now the word giveth us strength and comfort against temptations to sin and for sin; and whether they come from Satan or from God, shewing himself an enemy. The word teacheth how to oppose God himself, when he personates an enemy, as sometimes he doth. A poor Christian then can say, Lord, remember thy promise. Thou seemest to be mine enemy, and 'writest bitter things against me;' but I believe not thou art an enemy, thou hast made rich promises, and remember them, Lord, wherein thou hast caused me to trust, Ps. 119:49. God is content to be bound by his word; and is not that powerful that can bind God himself, when we can sue him by his bond? Thou seemest to be mine enemy, but I will not away, I will lie at thy feet till I hear comfortable news from heaven.
（1）有一种卓越的力量，使人能够抵抗自己的败坏、撒旦的诱惑、世界的诱惑，有时甚至是上帝自己的试探。但是，这个仪式伴随着上帝的圣灵，使人能够抵抗败坏，无论是最亲密的败坏，还是任何诱惑。它使人做与自己本性完全相反的事情。它能够使约旦河倒流，使轻浮的玛丽成为有福的女人；使迫害者保罗成为传道者保罗，能够征服败坏的时候，伟大的人们都会遭受败坏的压力，征服他们的肉体意愿。我们看到伟大的人都被他们的意愿所引导，并得到统治他们意愿的邪恶精神的支持，所以他们冲向毁灭。基督徒拥有上帝的话语和圣灵的力量来抵制自己的意愿，他能够否认自己；这是多么卓越的力量啊！这不是一种卓越的力量吗？现在，上帝的话语给我们力量和安慰，使我们能够抵御犯罪的诱惑，无论是来自撒旦还是来自上帝，显示出他是一个敌人。 这个词教导我们如何对抗上帝自己，当他扮演敌人的角色时，有时他会这样做。一个贫穷的基督徒可以说，主啊，记住你的应许。你似乎是我的敌人，对我写下了苦涩的事情；但我不相信你是敌人，你曾经给出了丰富的应许，主啊，请记住它们，这些应许让我信靠，诗篇 119:49。上帝愿意受他的话语约束；当我们能够凭借他的约束来起诉他时，有什么能够束缚上帝自己的力量呢？你似乎是我的敌人，但我不会离开，我会躺在你的脚下，直到我从天堂听到安慰的消息。

For temptations on the right hand, allurements and promises, and on the left, as threats and afflictions and the like, the word sets other matters before us than these; and the word enables us to all kind of duty. A man that is tongue-tied, it enables him to call on God; and a man that hath naturally nothing to speak that is good, it enables him to speak a word of comfort to others; it enableth him to every duty that God calls him to, to trust him, and to love him above all; it enables him to live well and to die well, to perform all duties God requires. The word with the Spirit enables us to manage all in a spiritual manner.
对于右手的诱惑、引诱和承诺，以及左手的威胁和痛苦等等，圣经中提到了其他事情；圣经使我们能够履行各种责任。一个说不出话的人，它使他能够呼求上帝；一个本来没有什么好话可说的人，它使他能够对他人说出安慰的话；它使他能够履行上帝所召唤他去做的一切责任，相信他，爱他胜过一切；它使他能够过好生活，好好地死去，履行上帝所要求的一切责任。圣经与圣灵一同使我们能够以属灵的方式处理一切事物。

(2.) And so for bearing afflictions, how doth the psalmist speak in the Old Test[ament]? The word will direct and comfort for the carrying on of our souls in troubles of all sorts; as David, 'I had perished in mine affliction, if it had not been for thy word,' Ps. 119:92. No affliction can befall us but we have grand comforts to support us in it, when God hath promised his gracious assistance, that he will not fail us nor forsake us, when the sting is taken out by him that hath sanctified all afflictions in his own person, that as our crosses increase, so our comforts and consolation shall increase. And the afflictions of this world are not worthy the excellency that shall be revealed.
（2）至于忍受苦难，旧约中的诗人是如何说的呢？上帝的话语会指引和安慰我们的灵魂，使我们能够在各种困境中坚持下去；正如大卫所说：“我在困苦中几乎灭绝，若不是你的话语扶持我，我就不得存活。”（诗篇 119:92）任何苦难都无法降临到我们身上，因为我们有伟大的安慰来支持我们，当上帝应许他的恩慈帮助我们，他不会离弃我们，当他将苦难中的刺拔除，他在自己的身上使所有的苦难成圣，随着我们的十字架增加，我们的安慰和慰藉也会增加。而这世界上的苦难不值得与将来显现的荣耀相比。

Then no wonder there is that strength in the word that it enables us to duties of our calling, public and private; it enables us to bear afflictions. And therefore the apostle may well say, 'That the excellency of the power may be of God, and not of us.'
那么毫不奇怪，这个词语中蕴含的力量使我们能够履行我们的职责，无论是公共的还是私人的；它使我们能够忍受痛苦。因此，使徒可以说，“这样，这能力的卓越就是出于神，而不是出于我们自己。”

(3.) And so to enjoy all things that God giveth in a right manner. The word with the Spirit teacheth how to use the world as if not, to enjoy it as helps in our pilgrimage and way to heaven, that they be not snares to us, as they be to carnal men, who perish in these things, as wasps on gally-pots.
（3）以正确的方式享受上帝所赐予的一切。圣灵所教导的话语告诉我们如何将世界视为非有的，将其视为我们朝圣和通往天堂的助力，使它们不成为我们的陷阱，就像对肉体的人而言那样，他们在这些事物中灭亡，就像黄蜂在罐子里一样。

They are drowned in riches, and drowned in pleasures, but the word and the Spirit directs the children of God to use these things in an holy and sanctified manner, and to taste them as they ought, which no man can do but they that have the word engrafted by the Spirit in their hearts.
他们沉溺于财富，沉溺于享乐，但是上帝的话语和圣灵指引着神的子民以圣洁和神圣的方式使用这些东西，并且按照应有的方式品味它们，只有那些在心中融入了圣灵的话语的人才能做到这一点。

And there is a great reason; for what doth this word oppose? Doth it not oppose greater things than the world hath? What is all preferment here to heaven? And what is all discouragement of tyrants to hell? If any one saw the joys of heaven, would not he forsake ten thousand worlds rather than lose it? If a man saw with his eyes hell opened to swallow him up if he did not alter his courses, would not he leave his courses? Now, the Lord saith, it is true that these things shall be. Let a power go with the word, and is it a wonder that he will leave his sinful courses rather than have a curse? It is no wonder that Moses should leave 'the pleasures of a court, that saw him that was invisible,' Heb. 11:26; and that Paul, that was lift up to the 'third heaven,' and saw things that could not be uttered, 2 Cor. 12:4, regarded not the threats of all tyrants, for he saw the right difference of things, he saw things in their right colours. So if the Lord lets us see spiritual things and earthly things in their colours, one will appear to be realities indeed, and other to be nothing but vanity. It is for want of faith and power accompanying the ordinance of God, to persuade ourselves that these things be as they are, and as we shall undoubtedly find them another day. And therefore it is no wonder the gospel findeth such power, where it is received and obeyed, because of the vast difference of conditions.
有一个很好的理由；这个词难道不是与世界上更重要的事物相对立吗？在这里，所有的晋升又算得了什么？对于地狱来说，所有的暴君的打击又算得了什么？如果有人看到了天堂的喜乐，难道他不愿意舍弃一万个世界而不愿失去它吗？如果一个人亲眼看到地狱张开口要吞噬他，除非他改变自己的行径，他不会离开吗？现在，主说，这些事情是真实的。如果有一种力量伴随着这个话语，他宁愿离开自己的罪恶行径，也不愿受到诅咒，这难道不是奇迹吗？摩西离开了“宫廷的享乐，因为他看见那不能看见的神”（希伯来书 11:26）；保罗被带到了“第三层天堂”，看见了无法言喻的事物（哥林多后书 12:4），他不顾所有暴君的威胁，因为他看到了事物的真正区别，他以正确的颜色看待事物。所以，如果主让我们看到属灵的事物和世俗的事物的真实面貌，一个将会显现为真实，而另一个将会变得毫无意义。 这是因为缺乏对上帝的命令的信仰和力量，使我们相信这些事情是现实的，而且我们在另一天无疑会发现它们。因此，当福音被接受和遵守时，它能够产生如此大的力量，这并不奇怪，因为条件之间存在巨大的差异。

I beseech you, let us consider these things, and not be led away with a spirit of vanity and folly and error. So that there is a power, and an excellency of power, in the ministry; and you that have open understandings in the history of the church, know how it hath powerfully wrought in all times.
我恳求你们，让我们考虑这些事情，不要被虚荣、愚蠢和错误的精神所引导。因此，在事奉中有一种力量和卓越的力量；而你们对教会历史有着开放的理解的人，知道它在所有时代都有强大的作用。

Quest. How do you know the word to be the word?
问题：你如何知道这个词是这个词？

Ans. It carrieth proof and evidence in itself. It is an evidence that the fire is hot to him that feeleth it, and that the sun shineth to him that looks on it; how much more doth the word, that carrieth its own character and stamp with it, to them that be God's people; for it not only giveth light, but giveth that which is more than the sun can do. And that giveth light, but no eyes. The word giveth understanding to the simple, opens their eyes, Ps. 119:130; and a Christian can say, God hath not only shined upon me by the word, but hath wrought in my heart by it; so that in it I will live, and in it I will die. So that they need not seek arguments, for the word itself is stronger than all framed arguments. It hath a character of divine truth stamped upon it, in the heart of every believer, that mingleth it with faith that it is the word, though all the world preach the contrary, and the ministers that teach it apostatize from it. I am sure I felt it, it warmed my heart, and converted me. And that is the best trial of the word to be the word, because of the efficacy felt in the heart.
它本身就具有证明和证据。对于感受到火热的人来说，它是火热的证据；对于看到阳光的人来说，它是阳光的证据；那么对于上帝的子民来说，携带着自己的特性和印记的话语，更是如此。它不仅给予光明，而且给予比太阳更多的东西。它给予光明，但没有眼睛。话语给予愚人理解，开启他们的眼睛（诗篇 119:130）；一个基督徒可以说，上帝不仅通过话语照亮了我，而且通过话语在我心中运行；所以我将在其中生活，也将在其中死去。因此，他们不需要寻找论据，因为话语本身比所有构造的论据更有力。它在每个信徒的心中都有神圣真理的特征印记，将其与信仰融合在一起，即使全世界都传讲相反的话，教导它的牧师也背离了它。我确定我感受到了它，它温暖了我的心，并使我转变了。这是判断话语是否为话语的最好方法，因为它在心中产生的效果。

That Spirit that makes the word effectual, doth by that efficacy convince the soul that the word is the word. For the soul reasons thus: I have found this word casting me down, I have found this word lifting me up; I have found this word warming my heart when it was cold and dead. I found it enlarging my heart in loving God and praising God. I have found the Spirit of God in the word casting down strongholds, and Satan out of me, and setting up his kingdom in me, and ruling me by his Spirit, that I cannot but do what was irksome to me before, and can abstain from that which was sweet to me before; and all because I am convinced of another course than before. The soul that can say thus, if objections come, he defieth the motion. My soul hath felt the strength of the word taking root downwards, bringing forth fruit upwards, 2 Kings 19:30, and shall I doubt it to be the word? But to leave this.
那使话语生效的灵，通过这种效力使灵魂确信这话语就是话语。因为灵魂这样推理：我发现这话语使我沮丧，我发现这话语使我振奋；我发现这话语在我冷漠和死寂的心中温暖了它。我发现它使我心胸开阔，爱上上帝并赞美上帝。我发现上帝的灵在话语中推翻了坚固的堡垒，将撒旦赶出了我，建立了他的国度在我里面，并以他的灵来统治我，以至于我不得不做以前让我厌烦的事情，也能够戒除以前让我愉悦的事情；这一切都是因为我对比以前有了不同的信念。如果有异议，能这样说的灵魂，他对这种动议是无所畏惧的。我的灵魂已经感受到话语的力量向下扎根，向上结果，如列王记下 19:30 所说，我怎能怀疑它是话语呢？但是，暂且不谈这个。

Application. I beseech you, if there be such efficacy in the word, make a use of instruction of it, that we regard it more than we have done.
申请。我恳求你，如果这个词有如此的效力，那么请利用它的教导，让我们比以前更加重视它。

Use 1. And first of all, that we may make way for instruction, do but examine ourselves whether it be as a word of power to us, or any that have lived so long under the gospel? The trial is very easy.
首先，为了进行教导，我们要先检查自己是否像一个有力的话语，或者像在福音下生活了这么久的人？这个试验非常简单。

[1.] If it be a word of power to us, certainly it will enable us to defend it, and maintain it in the worst times. St Paul saith, 1 Thes. 1:5, 'You received the word in much affliction.' If we should live in places where holy things are disclaimed and abandoned with Ishmael's persecutions, that is, the persecutions of these times, scoffings and scornings, yet hearing divine things unfolded, we receive them, and entertain them, and that with joy and comfort, with an opposition to the poison of the times, it is a good sign that the power of the word hath caught every one of our hearts. But if every taunt of Ishmael and poisonful spirits be regarded, when in times of poverty a little thing will discourage us and make us flinch, where is the power? Alas! whatsoever profession we make, we deny the power of it; for if it did work upon us, we should receive it, in the midst of opposition, with joy and comfort.
如果这对我们来说是一个有力量的话，那么它肯定会使我们能够捍卫它，并在最困难的时刻保持它。圣保罗在帖撒罗尼迦前书 1:5 中说：“你们领受了道，就是在大患难中，带着圣灵的喜乐。”如果我们生活在圣物被抛弃和遗弃的地方，就像以实玛利的迫害一样，也就是这个时代的迫害、嘲笑和讥讽，但是听到神圣的事物被展开，我们接受它们，并以喜乐和安慰来招待它们，与时代的毒素相对抗，这是一个好迹象，说明道的力量已经抓住了我们每个人的心。但是，如果每一个以实玛利的嘲讽和有毒的灵魂都被关注，当在贫困的时候，一点小事就会使我们气馁和退缩，那么这里的力量在哪里呢？唉！无论我们做出什么样的宣言，我们都否认了它的力量；因为如果它对我们起作用，我们应该在反对中欢欣和安慰地接受它。

(2.) The apostle saith in another place, 'Receive the word, as the word of God,' 1 Thes. 2:13. Now if a man receive divine truths, he will acknowledge that it is a word of power, and excellent power. What is it then to receive the word as the word? To receive divine truths with a great deal of reverence, as blessed truths, that come from the bosom of God, and likewise with a great deal of subjection, submitting the soul to them. It is God's truth delivered by Jesus Christ in the ministers, and therefore I do receive it as God's truth, and submit my conscience to it. Though there be discovery of some rebellion, yet if I allow of no risings against the power of the word, it is a sign we have felt the power of the word, when we regard it as the word.
（2）使徒在另一个地方说：“你们领受了神的道，就当以为神的道。”（帖前 2:13）现在，如果一个人接受神圣的真理，他将承认这是一种有力量和卓越力量的话语。那么，接受这个话语是什么意思呢？是以极大的敬畏接受神圣的真理，将其视为来自上帝怀抱的祝福真理，并以极大的顺从将灵魂屈服于其中。这是上帝的真理，由耶稣基督在传道者中传达，因此我接受它作为上帝的真理，并将我的良心屈服于其中。虽然有一些反叛的发现，但如果我不允许对话语的权威产生任何反抗，这就是我们感受到话语的力量的迹象，当我们将其视为话语时。

You see then some particular evidence how we may know if the word hath wrought upon us.
你看到了一些特定的证据，我们可以通过这些证据知道这个词语是否对我们产生了影响。

Add the particulars named before, by way of trial.
通过试验的方式添加前面提到的细节。

(3.) What power have you to help you against temptations? What power have you against temptations from the word and divine truth? What power have you to bear crosses, and afflictions, to comfort you in sickness, losses, and crosses in the world? Can you fetch comfort from truths heard and read out of this book of God's word? It is a sign then that the Spirit of God, with the word, hath wrought a blessed change in your hearts. Can you use the world moderately? Can you perform duties in a spiritual manner? Undoubtedly, you may comfort yourselves, though with much conflicts and oppositions, both without and within.
你有什么力量可以帮助你抵御诱惑？你对来自圣言和神圣真理的诱惑有什么力量？你有什么力量来承担十字架和痛苦，以在疾病、损失和世界的困境中安慰自己？你能从听到和阅读到的真理中获得安慰吗？这表明上帝的灵与圣言一起在你们的心中产生了祝福的变化。你能适度地利用世界吗？你能以属灵的方式履行职责吗？毫无疑问，尽管外部和内部都有很多冲突和反对，你们仍然可以安慰自己。

If on trial we find these things not so, I beseech you own* not yourselves one minute of an hour, for that minute may be the minute of our destruction, and may cut off the thread of our lives. Rest not one minute, for howsoever we may bless ourselves, as all proud hearts do against God, and the ordinances of God, and godly ways, in a scorn, as if they had a heart distinct from God and the word, and needed not to be beholding to God for direction. They can go home, and there they have means and friends, and they can do well enough. God sets himself to laugh at the destruction of such; and that word that they cast behind them, and would have nothing to do withal, now that will stick by them to the hour of death, and they shall carry it with them in their own consciences to hell, and their consciences shall say, God told these truths to thee, and I told them to thee; I heard this from God's word, and thou regardedst me not. And therefore when your consciences be awakened with divine truths, know, that conscience shall be one day revived, and you shall hear it. What you now slight, you shall regard. You regard now no command, no duty, but you shall think of them when it is too late. Therefore seeing this is the time, labour to find the power of God in the heart, rest not.
如果在审判中我们发现这些事情并非如此，我恳求你们不要浪费一分钟的时间，因为那一分钟可能是我们毁灭的时刻，可能会切断我们生命的纽带。不要休息一分钟，因为无论我们如何自以为是，像所有骄傲的心灵一样对抗上帝和上帝的法令，对待虔诚的道路，都是一种嘲笑，好像他们有一个与上帝和圣经不同的心灵，不需要依靠上帝的指引。他们可以回家，那里有资源和朋友，他们可以过得很好。上帝自己嘲笑这样的毁灭；他们抛弃的那个话语，他们不愿意与之有任何关联，现在将陪伴他们直到死亡的时刻，他们将在自己的良心中带着它进入地狱，他们的良心将说，上帝向你传达了这些真理，而我也向你传达了这些真理；我从上帝的话语中听到了这些，而你却没有重视我。因此，当你们的良心被神圣的真理唤醒时，要知道，良心将有一天复活，你们将听到它。你们现在轻视的东西，将来你们会重视。你们现在不重视任何命令、任何责任，但当一切都为时已晚时，你们会想起它们。 因此，既然现在是时候，在心中寻找上帝的力量，就不要停下来努力。

But how shall we carry ourselves, so that the word may be effectual to us?
但是我们应该如何行动，以使这个词对我们产生效果呢？

[1.] Labour to have humble, teachable souls, attending on God's divine I dispensation in his ordinances meekly. You know what David saith, Ps. 25:9, 'The humble he will teach.' Come with teachable hearts, and God will reveal mysteries to us. He will teach secrets, so that we shall say, I never thought there had been such light, such sweetness in the word. Come with humble souls, and you shall find him opening the secrets of heaven, especially if you desire the Lord to give the Spirit of revelation, and to take off this veil of darkness and corruption, that he would back his Spirit with his own ordinance,* and make it effectual, that as things are in themselves holy, and heavenly, and excellent, and as they are to God's children, so they may be to us. God's word is a word of power to all elect children. Oh that I might find it a word of power to me! that I might get myself to be God's elected child.
努力拥有谦卑、可教的心灵，谦卑地侍奉上帝在他的圣礼中的神圣安排。你知道大卫所说的，诗篇 25:9，“他必指示谦卑人行正路。”带着可教的心灵来，上帝将向我们启示奥秘。他将教导我们秘密，以至于我们会说，我从未想过圣言中有如此的光明、如此的甜美。带着谦卑的心灵来，你将发现他打开了天堂的奥秘，尤其是如果你渴望主赐予启示的圣灵，并除去这层黑暗和腐败的面纱，愿他以自己的圣礼来支持他的圣灵，并使其产生效果，使圣物本身对我们来说是圣洁、天上、卓越的，就像对上帝的儿女一样。上帝的话语对所有蒙拣选的儿女都有力量。但愿我能发现它对我来说也是有力量的话语！愿我能成为上帝所拣选的儿女。

[2.] Join with the means a spirit of prayer, as God shall enable you, and 'to him that hath shall be given,' Mat. 13:12. Labour to wait for this. If God speak not at first, the good hour is not yet come; wait till the waters be stirred, as it was in the pool of Bethesda, John 5:3. Wait till he give the Spirit of revelation, and at length we shall find such a change as Isaiah speaks of, 'The lion and the lamb shall dwell together, and the leopard and the kid, for the earth shall be full of the knowledge of the Lord,' 11:6. The knowledge of the Lord maketh lions lambs, and leopards kids, makes them fit to live together, though their dispositions be never so cross. If we have grace to wait God's leisure, we shall find a transforming, changing power in the word to alter us perfectly, and to mould us to a holy frame of spirit.
以祈祷的心态加入其中，如同上帝所赐予的，"有的人还要得着，使他有余"（马太福音 13:12）。努力等待这一刻。如果上帝一开始没有说话，那么好时机还未到来；就像在伯大尼达的水池中一样，等待直到水激动起来（约翰福音 5:3）。等待他赐予启示的圣灵，最终我们将会发现像以赛亚所说的那样的变化："豺狼必与羊羔同居，豹子与山羊同卧，牛犊、狮子、肥畜必一同吃草，吃草的孩子必按手在虎的洞口"（以赛亚书 11:6）。对主的认识使得狮子变成羔羊，豹子变成山羊，使它们适合一起生活，尽管它们的性情可能完全相反。如果我们有恩典等待上帝的时机，我们将会发现圣经中有一种能够完全改变我们、塑造我们成为圣洁心灵的力量。

The apostle, as we heard heretofore, laboureth in the former chapter, as likewise in this, to set out the dignity of the ministry of the gospel above the ministry of the law, and answereth, as we have heard, all objections; and lest he should seem to savour of too high a spirit, as Saint Paul to attribute so much to his ministry, in the sixth verse, he giveth all to God; 'God who commanded light to shine out of darkness, hath shined in our hearts.' So that whatsoever light is conveyed by the ministry, is conveyed by God, and by an almighty power in God, even by the same that was used in the creation, and in some sort above it. Now the end of the knowledge kindled in the heart especially of the ministers is, 'that the light of the knowledge of the glory of God may be seen in the face of Jesus Christ.' God shineth on the ministers, not only upon their understandings, but upon their hearts; and to what end? Not to shine in ourselves only, but to reflect the light, whereby God shineth upon us, to others. Then he shews the end of the ministry is especially to set out God in Christ, and the glorious mercy and goodness and bounty of God in Christ Jesus.
使徒，正如我们之前所听到的，努力在前一章中，以及在这一章中，展示福音事工的尊贵超过律法事工，并回答了所有的反对意见；为了避免显得过于自高自大，正如圣保罗将如此多的荣耀归于他的事工一样，在第六节中，他将一切归于上帝；“那吩咐光从黑暗中发出的上帝，已经在我们心里发光。”所以，无论通过事工传递的光是什么，都是由上帝传递的，是由上帝中的全能力量传递的，甚至超过了创造时所使用的力量。现在，特别是在传道人的心中点燃的知识的目的是，“要看见神荣耀的知识，显在耶稣基督的面上。”上帝不仅照耀传道人的理解，也照耀他们的心灵；而为了什么目的呢？不仅仅是为了在我们自己身上发光，而是为了反射上帝照耀在我们身上的光，照耀给其他人。然后，他展示了事工的目的特别是要展示基督中的上帝，以及基督耶稣中上帝的荣耀、怜悯、恩慈和慷慨。

And what is the end of this? That God will have such an excellent treasure, as is in the dispensing of the mysteries of Christ, out of earthen vessels, that the excellency of the power may be of God and not of us.
这一切的结局是什么？上帝将拥有如此宝贵的财富，即将基督的奥秘传达出去，这财富存在于土器中，以彰显上帝的能力而非我们自己的能力。

Wherein is considerable, first of all, that there is a power, and an excellency of the power, in the sweet truths of God, discovered in the gospel, especially in the dispensation of it by weak vessels; so powerful, so excellently powerful it is, that it may be known that it is of God. It is of God, but that it may 'appear to be of God;' for things are said to be when they appear in regard of men. Now that it may appear to all, that the power and efficacy of the ministry of the gospel is of God, and not of man, God would have such a disproportion between the vessels and the treasure. The treasure shall be rich and heavenly, the vessels shall be earthly, that whatsoever is good, it may appear it cometh not from the vessels, but from the treasure itself.
首先，非常重要的是，上帝的甜美真理在福音中被揭示出来，尤其是通过软弱的器皿来传扬。这种力量是如此强大，如此卓越的强大，以至于可以知道它是来自上帝。它是来自上帝，但是它必须“显为上帝的”。因为事物在人们眼中显现时才被认为是存在的。现在，为了让所有人都能看到，福音事工的力量和效果是来自上帝，而不是人，上帝希望器皿和宝藏之间存在如此不成比例。宝藏将是丰富和天上的，而器皿将是俗世的，这样一切美好的事物都可以显现出来，它们不是来自器皿，而是来自宝藏本身。

That there is a power, and excellent power, in the truths of God, especially dispensed by the ministry, we have in part shewed heretofore, but we will follow the point. God hath furnished everything in the world with power. Every creature hath power, together with being. The heavens have a power of influence; the dull earth hath a power to put forth what it receiveth from the influence of heaven, into this and that creature, being the common mother of many excellent things, but all the power is from God. God hath put a power into the creatures, which we call an eternal law. Besides the law made to man, there is a statute given to the creature. Heaven shall move, and by moving limit time, and heaven shall bestow influence upon inferior bodies. There is a law for the sea that it shall ebb and flow, and not pass the bounds God hath set it; and by the law of God there is a centre immoveable on which the earth shall stand. These keep the statutes and the laws that God hath given them eternally. God to shew a miracle can make the sun stand still, or the earth move, or the sea to overflow. But the power we are to speak of is another manner of power, a spiritual power, and excellency of power.
上帝的真理，尤其是通过传教士传达的真理，具有一种强大而卓越的力量，我们之前已经部分展示过，但我们将继续探讨这一点。上帝赋予了世界上的一切力量。每个生物都有力量，同时也有存在。天空有一种影响力；沉闷的大地有能力将它从天空的影响中接收到的东西传递给这个和那个生物，成为许多卓越事物的共同母亲，但所有的力量都来自上帝。上帝将一种力量赋予了生物，我们称之为永恒的法律。除了给人的法律外，还有给生物的法令。天空将运动，并通过运动限制时间，天空将向次级物体施加影响。海洋有一个法律，它会涨潮和退潮，并且不会超过上帝给定的界限；而上帝的法律中有一个不可动摇的中心，地球将在其上站立。它们永远遵守上帝给予它们的法令和法律。上帝可以通过展示奇迹使太阳停止运动，或使地球移动，或使海水泛滥。 但我们要谈论的力量是另一种力量，一种属于精神的力量，一种卓越的力量。

There is a power, then, in the ordinance of God, and a spiritual power. There is in every ordinance of God something that hath an heavenly relish. There is in the word, in the sacraments, that that maketh a heavenly relish. And God, by the word and the ministry, doth create spiritual sense suitable to the relish that is in spiritual things. Had we not by the word created in us spiritual sense to relish those heavenly things in the ordinances, they were to no purpose; God should lose his glory, and man should lose his benefit thereof. God createth spiritual eyes to see, and spiritual taste connatural and homogeneal to spiritual things. As there is a sweet taste in the word, so God altereth the taste of the soul, that the word should be found better than the appointed food, sweeter than the honey-comb. Nothing so sweet as divine promises to a sanctified soul; because God, that hath put a sweet taste into the ordinances, altereth the relish of the soul, the taste, and sight, and spiritual feeling of all divine truths. The spiritual heart feeleth the comforts of the sacrament in strengthening faith, and tasteth the goodness of God in Christ in giving his body and shedding his blood, so that there is a relish and virtue in the things themselves, and by them the soul is fitted to take the benefit that is hidden in the things.
神的命令中有一种力量，一种属灵的力量。在神的每一个命令中都有一些天上的滋味。在圣言和圣礼中，有一种能够产生天上滋味的东西。神通过圣言和事奉创造了适合属灵事物滋味的属灵感觉。如果我们没有通过圣言在我们内心中创造出属灵感觉来品味那些天上的事物，那么这些仪式就没有意义；神将失去他的荣耀，人将失去其中的益处。神创造了属灵的眼睛来看，创造了与属灵事物相适应的属灵味觉。圣言中有一种甜味，所以神改变了灵魂的味觉，使圣言比指定的食物更美味，比蜂蜜更甜。对一个成圣的灵魂来说，没有什么比神的应许更甜美；因为神在仪式中放入了甜味，改变了灵魂对所有神圣真理的味觉、视觉和属灵感受。 The spiritual heart feeleth the comforts of the sacrament in strengthening faith, and tasteth the goodness of God in Christ in giving his body and shedding his blood, so that there is a relish and virtue in the things themselves, and by them the soul is fitted to take the benefit that is hidden in the things.

There is in divine ordinances not only a light to convince, but likewise a power, together with the light, to open the eyes. There is light and power to open the eyes of the soul together. What if all were light? If there were not the eye to see, the light would be of no use at all. There is power in the ordinances not only to offer light, but it hath a spirit accompanying it to open the eyes of the soul to see that light, so that there is extraordinary power in God's ordinances. What light can give sight, and what meat can give relish to him that wanteth it? There is therefore an excellent power in the ordinances.
在神圣的法令中，不仅有光明来说服，还有一种力量，与光明一起打开眼睛。有光明和力量一起打开灵魂的眼睛。如果只有光明而没有眼睛去看，那光明就毫无用处。法令中不仅有力量提供光明，还有一种陪伴它的精神，打开灵魂的眼睛去看那光明，所以神的法令中有非凡的力量。什么光明能给予视力，什么食物能给予没有它的人滋味？因此，法令中有卓越的力量。

Now, there is a power φυσει et φήσει, there is a power of a thing in nature, and there is a power by institution. Now the power of the ordinances and the ministry is drawn from God's institution, who hath appointed it and sanctified it to have such power, where he will accompany them with his Holy Spirit.
现在，有一种力量φυσει et φήσει，自然界中有一种事物的力量，也有一种通过制度的力量。现在，仪式和事工的力量来自上帝的制度，他指定并使其成为具有这种力量的圣洁之物，在他的圣灵的陪伴下。

Now this power that is in the ordinances of God, it is set out and illustrated by many speeches and comparisons that are very clear and excellent for that purpose.
现在，上帝的仪式中所蕴含的力量，通过许多清晰而出色的演讲和比较进行了阐述和说明。

(1.) As the word and ministry is called 'the salt,' Luke 14:34. Now the power of salt is to season, to make sweet, to relish, to consume the superfluous humours, to preserve, and keep long. So the word hath the power of salt to eat out the corruptions, and to preserve the soul to make it relish God. The souls of men, without divine truths accompanying them, they are, to speak with reverence, but carrion souls and dead souls, ever stinking in the nostrils of God; howsoever they bear it out in the world to be godly persons, yet if they have not souls sanctified by divine truths, they have but rotten hearts, and are good for nothing.
（1）正如圣经中所称的“盐”，路加福音 14:34。盐的作用是调味，使食物变甜，增添风味，消耗多余的湿气，保鲜和长久保存。同样，神的话语具有盐的力量，能够消除腐败，保护灵魂，使其对上帝产生喜悦。人的灵魂如果没有神圣的真理陪伴，可以说是腐肉和死灵魂，在上帝的鼻孔中散发着恶臭；无论他们在世界上如何表现得虔诚，如果他们的灵魂没有被神圣的真理所洁净，他们只是有着腐烂的心灵，一无是处。

(2.) The dispensing of it is compared to 'the arm of God.' Isa. 53:1, 'To whom is the arm of the Lord revealed?' Now a man's power is in his arm. The ordinance is not only 'the finger of God,' but 'the arm of God' to pull men out of Satan's kingdom and their wicked courses, by shewing them the vengeance of God, and better things than the world can, or Satan can. The word, the power of the Spirit accompanying it, is the arm of God 'made bare,' as the word signifieth in the original.* God revealeth and maketh bare his arm in the ministry when he pulleth men out of Satan's kingdom and their wicked courses.
（2）它的施行被比作“上帝的手臂”。以赛亚书 53:1，“耶和华的膀臂向谁显露？”现在一个人的力量在于他的手臂。这个仪式不仅是“上帝的手指”，而且是“上帝的手臂”，通过向人们展示上帝的复仇和比世界和撒旦更好的事物，将他们从撒旦的王国和邪恶的道路中拉出来。这个话语，伴随着灵的力量，是上帝“露出的手臂”，正如原文所指的那样。当上帝将人们从撒旦的王国和邪恶的道路中拉出来时，他在事奉中揭示并露出他的手臂。

(3.) And so likewise the truth of God in the dispensation of it is the 'sword of the Spirit,' Eph. 6:7, and cuts on both sides. It is no leaden dagger, as the papists blasphemously term it (l). It hath a force in it to cut as it goeth, and they shall feel it one day that will not feel it now; and therefore it is compared, together with the Spirit, 'to wind,' which hath a mighty power to carry and transport things, John 3:8.
（3）同样，上帝的真理在传达中是“圣灵的剑”，弗 6:7，并且两面都能切割。它不是铅制的匕首，正如天主教徒亵渎地称之（l）。它有一种力量，随着它的前进而切割，那些现在不愿意感受它的人将来会感受到它；因此，它与圣灵一起被比作“风”，它有强大的力量来传送和运输事物，约 3:8。

(4.) And the ministers of God's holy truths, in regard of the efficacy of the ministry, have excellent terms. They are,
（4）上帝圣洁真理的传道者，就传道的效力而言，有着卓越的条件。它们是，

[1.] 'Stars,' because they give light, Rev. 1:16.
“星星”，因为它们发光，启示录 1:16。

[2.] They are 'ambassadors,' as they have commission from God, Luke 9:2.
他们是“使者”，因为他们受到了上帝的委派，路加福音 9:2。

[3.] They are, in regard of the excellency of the truth, 'angels,' Rev. 2:1.
他们在真理的卓越性方面是“天使”，启示录 2:1。

[4.] They are, in respect of the necessity of God's people, 'saviours.' So were Moses and Joshua.
他们是上帝子民的必要之人，“救主”。摩西和约书亚也是如此。

God saveth by the ministry ordinarily those whom he doth save; so that there is a power and efficacy of power in the ministry, as appears by the terms by which it is set out.
神通常通过事奉拯救那些他拯救的人；因此，事奉中有一种力量和效力，这可以从描述它的术语中看出。

(5.) Again, God is able to give efficacy to whatsoever he will. As he giveth power to every creature according to its own natural working, so he giveth power to those things that have institution from him. He is able to do it, to make them effectual for the end for which he hath appointed them, for he is the supreme power himself. All power is resident in him as the head; and therefore he furnisheth and clotheth this ordinance of his with a power.
再次，上帝能够使任何他愿意的事情具有效力。正如他根据每个生物的自然运作赋予力量一样，他也赋予那些由他设立的事物力量。他有能力这样做，使它们为他所指定的目标发挥作用，因为他自己是至高无上的力量。所有的权力都驻扎在他作为头的地方；因此，他为他的这个规定提供了力量。

(6.) The word is compared to 'seed,' Mat. 13:3, seq. Now, in seed there is a power to put forth itself, to grow and breed seed like itself, and it will break through clods till it comes to its ripeness and maturity. So there is a power in the word. When it is so in the believer's heart, it will bring forth a disposition like itself, as seed doth. As it is a holy word and a pure word, it will make the heart that receiveth it suitable. Therefore James* calleth it the 'engrafted word,' James 1:4, comparing divine truths to a syance engrafted into a plant, that turns the juice of the plant into its own nature. So when the word is engrafted, it altereth the heart, that the inward man doth relish of divine things, thinketh in power of what he heareth, and speaks in power of what he heareth, and understandeth, and worketh, and doth in power of what he knoweth; so that divine truth is like a syance engrafted into the heart. Therefore there is a power, and an excellency of power in it, not only in truth itself, but in the dispensation of it. God setteth not up an ordinance but he giveth a blessing upon it. There is an excellency of power as a power. Is there not a power and excellency of power to level mountains and to fill up valleys? It filleth the valleys. Poor dejected souls are filled with comfort. Is there not power and excellency of power to make a camel to go through a needle's eye? That is, to strip a man of self-conceitedness of his own worth, so far that being a camel, a swelling person before, he shall now be humble and low in his own sight. It is difficult as for a camel, so for a cable too (m). There needeth much extenuation to make a cable to go through a needle's eye, and much to humble a Christian; and is not this an excellent power? Sure it is. Therefore there is a power, and an excellency of power.
（6）这个词被比作“种子”，马太福音 13:3 等。现在，在种子中有一种能力，能够发出自己，生长并繁殖与自己相似的种子，它会穿过土块直到成熟。所以，这个词也有一种力量。当它在信徒的心中如此存在时，它会产生与自己相似的性情，就像种子一样。因为它是一句圣洁的话语和纯净的话语，它会使接受它的心变得合适。因此，雅各布称之为“嵌入的话语”，雅各布书 1:4，将神圣的真理比作嵌入植物的一种物质，将植物的汁液转化为自己的本质。所以当这个词被嵌入时，它改变了心灵，使内心的人对神圣的事物感到满足，思考他所听到的事情的力量，并以他所听到的事情的力量说话，理解，并以他所知道的事情的力量工作和行动；所以神圣的真理就像嵌入心灵的一种物质。因此，其中有一种力量和卓越的力量，不仅在真理本身，而且在传达真理的过程中也有。上帝设立的仪式上必有祝福。作为一种力量，它有卓越的力量。 有没有一种力量和卓越的力量可以夷平山脉，填满山谷？它填满了山谷。贫困的灵魂被充满了安慰。有没有一种力量和卓越的力量可以让骆驼穿过针眼？也就是说，剥夺一个人对自己价值的自负，使他变得谦卑和低微。这对于骆驼和缆绳来说都很困难。需要很多减少才能让缆绳穿过针眼，也需要很多谦卑才能让基督徒谦卑。这不是一种卓越的力量吗？当然是。因此，有一种力量和卓越的力量。

I will shew you this in particular.
我会特别向你展示这个。

1. The power of the ordinance of God is first seen in that it discovers to men their natural conditions, sheweth what they are by nature; for which end it useth the law, to shew that we be dead men, carnal men, under a fearful bondage, and the Spirit going along with it, convinceth the soul that we are dead, and thereupon the soul is amazed and cast down with fear and terror.
上帝的法令的力量首先体现在揭示人们的本性状况上；它展示了我们的本性，为此目的它使用了法律，以显示我们是死人、肉体的人，在可怕的奴役之下，而与之同行的圣灵使灵魂确信我们是死了，于是灵魂感到惊讶和恐惧。

2. And then the word hath a power likewise to shew and discover the mercies of God in Christ Jesus, to pull us out of Satan's kingdom, to drive the strong man out of our hearts by higher reasons, by higher comforts, Mat. 12:29.
然后，这个词也有能力展示和揭示基督耶稣中上帝的怜悯，将我们从撒旦的王国中拯救出来，通过更高的理由、更高的安慰将强者从我们的心中驱逐出去，马太福音 12:29。

3. And then the word, together with the ministry of the Spirit, hath a converting power, a changing power, to alter the very frame of the soul. All the words in the world, all philosophy, all education, all the best helps that can be given, cannot stamp the image of God upon the soul, or frame holiness in the soul, but only the blessed truth of God, especially in the dispensation of it. So that the image of Christ in the 'second Adam' is stamped upon the soul, by the Spirit accompanying the ordinance.
然后，这个词语连同圣灵的工作，具有转化的力量，改变灵魂的本质。世界上所有的言辞、哲学、教育以及最好的帮助都无法在灵魂上刻上上帝的形象，或者在灵魂中形成圣洁，只有上帝的真理，尤其是在传达上帝真理的时候，才能实现这一点。因此，基督的形象在“第二个亚当”中，是由圣灵在圣礼中陪伴而刻在灵魂上的。

And when the Spirit of God in the ordinance hath set a stamp of holiness in the soul, and made it like to Christ, it worketh in the soul, and by the soul. When the soul is altered and changed, it is a fit instrument of the Spirit, together with the ordinance, to pray, to do any service, to trust in God, to love God.
当上帝的灵在仪式中给灵魂贴上了圣洁的印记，并使其变得像基督一样时，它在灵魂中起作用，并通过灵魂起作用。当灵魂改变了，它就成为与仪式一起，用来祈祷、做任何服务、信靠上帝、爱上帝的合适工具。

4. And to shew more particularly wherein the power of God's word is seen after conversion, I will shew it in four or five particulars.
为了更具体地展示上帝的话语在转变之后的力量，我将在四到五个方面展示它。

(1.) First of all, when it hath altered and changed men's frame, and pulled them out of Satan's kingdom, it is seen in enabling them to perform duty in a right manner, which a natural man cannot reach unto; as the soul altered by the power of the word and Spirit, can love God, can deny itself, can hate that it formerly loved, can pray—which no carnal man can do—can have communion with God, can perform spiritual duties and actions above the rank of nature. This the Spirit of God, together with the ordinance, raiseth the soul to do. A man may do many things that a Christian man doth, a common Christian may do many things that a sincere Christian doth, but self-respect* enters into all he doth. He doth it either of slavish fear and terror, or to be thought well of, or to redeem some inward quiet to his tormented conscience; but he hath not the Spirit of God altering the relish of his soul, to love divine truths, and out of love and obedience to do what he doth. An holy man, if there were no enforcement out of God's word, he loveth the truth because it is truth, and hath a suitableness to his sense. If there were no hell, no torment at all, yet there is that excellency in divine truths, his soul being altered and changed suitable to divine truths, that he obeyeth heavenly truths out of love to heavenly truths, and obeyeth God out of love to God, because it is best in his judgment to do so, and not only out of fear, though that is a useful way too.
首先，当它改变和改造人的本质，并将他们从撒旦的王国中拽出来时，它表现为使他们能够以正确的方式履行职责，这是一个自然人无法达到的；通过道和灵的力量改变的灵魂能够爱神，能够否定自己，能够憎恨它以前所爱的，能够祈祷——这是任何肉体的人都做不到的——能够与神交通，能够履行超越自然的属灵职责和行动。这是上帝的灵与圣礼一起使灵魂能够做到的。一个人可以做许多基督徒所做的事情，一个普通的基督徒可以做许多真诚的基督徒所做的事情，但他所做的一切都是出于自我尊重。他这样做要么是出于奴性的恐惧和恐怖，要么是为了被人认可，要么是为了赎回他受折磨的良心的内在宁静；但他没有上帝的灵改变他灵魂的品味，去爱神圣的真理，并出于爱和顺从去做他所做的事情。一个圣洁的人，即使没有上帝的话语的强制，他也会因为它是真理，并且与他的感觉相适应而爱真理。 如果没有地狱，没有任何折磨，但神圣真理中有卓越之处，他的灵魂会因为神圣真理而改变，适应神圣真理，他会出于对神圣真理的爱而遵守天国的真理，出于对上帝的爱而顺服上帝，因为在他的判断中这样做是最好的，而不仅仅是出于恐惧，尽管那也是一种有用的方式。

(2.) Again, as there is a power enabling a man to do, so there is a power in the word enabling a man to resist temptation; for the word breedeth faith, and faith knitteth the soul to Christ, and draweth virtue from him to resist Satan. By faith we overcome the world, temptations of honours, pleasures, temptations from within and from without. The Spirit of God working faith to lay hold on better things, enableth us to resist all temptations on the right and on the left hand. 'This is your victory, even your faith,' 1 John 5:4. 'Faith cometh by hearing,' Rom. 10:11. Faith presenteth to the soul such excellent good things, such terrible evil things, that it overpowereth the soul to embrace better good, and to avoid greater evil, notwithstanding all temptations from the world. The good the world affordeth is nothing so good, and for the evil there is nothing so evil. Now faith apprehending this by divine light, it overcometh the world.
再次，正如有一种能力使人能够行动，同样，有一种能力在话语中使人能够抵制诱惑；因为话语孕育信仰，信仰将灵魂与基督紧密联系在一起，并从他那里汲取力量来抵抗撒旦。通过信仰，我们战胜了世界，战胜了荣誉的诱惑，战胜了快乐的诱惑，战胜了内外的诱惑。上帝的灵通过信仰使我们抓住更美好的事物，使我们能够在左右两边抵制一切诱惑。约翰一书 5:4 说：“因为凡从神生的，就胜过世界；使我们胜了世界的，就是我们的信心。”罗马书 10:11 说：“信道是从听道来的。”信仰向灵魂展示了如此美好的事物，如此可怕的邪恶，以至于它能够克服灵魂，拥抱更好的善事，避免更大的邪恶，尽管世界上的一切诱惑。世界所提供的善事并不如此美好，而邪恶也没有那么可怕。现在，通过神圣的光明，信仰理解了这一点，它战胜了世界。

(3.) And as the power is seen in enabling to do duties above another man, and enabling to resist temptations, so likewise it is seen in shewing our corruptions that we be naturally prone to. A man by the power of grace is so altered that he falleth out with his most beloved sins, and laboureth to get strength against that above all other sins. The word maketh division between his Spirit and sin. Jordan is driven back with him. That stream of nature that was carried amain one way, now is carried another way. Though he hath corruptions which sometimes foil him, yet faith getteth spiritual strength, whereby he at last not only subdueth them, but at last expelleth them; and therefore the Scripture calls it self-denial. He hath a self that denieth itself, he hath a self wrought by the Spirit and word, by which he denieth himself, that is, his carnal self, Titus 2:12. When his corruptions would have such a thing, his other self saith no, it shall not be; when it stirreth him up to revenge, no, it shall not be. I owe no service to my flesh. And he hath a principle in him, whereby he subdueth what before was wonderfully powerful in him, which setteth him above himself.
（3）正如力量在使人能够完成超过其他人的任务和抵抗诱惑方面得以体现，它也在显示我们天生易于堕落的腐败。凭借恩典的力量，一个人发生了如此大的变化，以至于他与自己最喜爱的罪恶决裂，并努力获得对抗其他一切罪恶的力量。圣经在他的灵魂和罪恶之间划定了界限。约旦河与他一同倒退。曾经猛烈地流向一方的本性之河，现在流向另一方。尽管他有时会被自己的腐败所击败，但信仰获得了属灵的力量，最终不仅征服了它们，而且最终驱逐了它们；因此，圣经称之为自我否定。他有一个否定自己的自我，他有一个被圣灵和圣经塑造的自我，通过这个自我，他否定了自己，也就是他的肉体自我（提多书 2:12）。当他的腐败欲望某件事情时，他的另一个自我说不，它不会发生；当它激励他报复时，不，它不会发生。我对我的肉体没有任何奉献。他内心有一个原则，他通过这个原则征服了以前在他身上极其强大的东西，这使他超越了自己。

(4.) There is a power, and excellency of power, in the word, to comfort us, to raise the soul in all dejections, in all discomforts. Therefore it is called 'the word of faith,' 1 Tim. 4:6, an instrument to beget faith in the promises. Faith relieth upon better things, and sets the soul above all inferior things. And so for comfort, it setteth the soul upon a rock, higher than all trouble; it setteth the soul upon God's infinite goodness and power and truth, and promises; it setteth the soul upon the things promised, heaven and happiness to come. What are these things to the glory to come? So faith carrieth the soul to heaven, to God, to Christ, to the promises; it pitcheth the soul upon such a foundation, as no discomforts here below can shake the soul; it is above the reach of any trouble. A soul that pitcheth itself on the word and Spirit of God, and so upon God himself (for God and his word are one), it is above the reach of all discomforts whatsoever, so far as it believeth; and therefore it comforteth a man. The comforts of God's word, having the Spirit of God with them, are called 'the consolations of the Almighty.' 'Despisest thou the consolations of the Almighty?' Job 15:11. We will instance a little in a few promises. Let the soul be in want, it pitcheth itself on the promises in the word. God hath promised 'he will not leave thee nor forsake thee,' Heb. 13:5. Let a man be in some weakness and disability, he cannot perform his duty. God hath promised his 'Holy Spirit to them that beg it,' Luke 11:13. We are in many miseries and crosses, 'all things shall work together for the best to them that love God,' Rom. 8:28. God is working my good by this cross, and shall I be angry with God for working my good? No. Let me by faith see the issue of things in this promise. God will turn all to the best, and how will this stay the soul! God sheweth himself as a Father, and it is for my good, and I shall receive 'the quiet fruit of righteousness,' Heb. 12:11. And so you may see how the soul is stayed in all afflictions whatsoever. 'I had perished,' saith the psalmist, 'in mine afflictions, but that thy statutes were my comforts,' Ps. 119:92. They were my supports. Thus you see in some particular things how there is a power in the word, and an excellent power many ways, enabling us to duty, sustaining us in all crosses whatsoever.
（4）在话语中有一种力量和卓越的力量，可以安慰我们，在所有沮丧和不适中提升灵魂。因此，它被称为“信仰的话语”，提摩太前书 4:6，是一种在应许中产生信仰的工具。信仰依赖更美好的事物，并将灵魂置于所有次要事物之上。因此，为了安慰，它将灵魂置于比所有困扰更高的岩石上；它将灵魂置于上帝无限的善良、能力、真理和应许之上；它将灵魂置于所应许的事物，即天堂和未来的幸福之上。这些事物与未来的荣耀有什么关系呢？因此，信仰将灵魂带到天堂、带到上帝、带到基督、带到应许之上；它将灵魂扎根于这样一个基础上，以至于任何此处的不适都无法动摇灵魂；它超越了任何困扰的范围。一个将自己扎根于上帝的话语和灵魂上，并且扎根于上帝自己（因为上帝和他的话语是一体的）的灵魂，就超越了所有的不适，只要它相信；因此，它安慰一个人。上帝的话语的安慰，伴随着上帝的灵，被称为“全能者的安慰”。“你藐视全能者的安慰吗？约伯记 15:11。我们将举出一些应许作为例子。当灵魂有所需求时，它依靠圣经中的应许。上帝应许“我必不撇下你，也不丢弃你”（希伯来书 13:5）。当人身体虚弱无能时，他无法履行自己的责任。上帝应许将赐给那些祈求的人“圣灵”（路加福音 11:13）。我们经历许多苦难和十字架，“凡事都互相效力，叫爱神的人得益处”（罗马书 8:28）。上帝通过这个十字架为我行善，我为什么要对上帝生气呢？不。让我凭着信心看到这个应许中事物的结果。上帝会使一切变得最好，这将安抚灵魂！上帝以父的身份显现，这是为了我的好处，我将得到“公义的平安果实”（希伯来书 12:11）。因此，你可以看到在任何苦难中，灵魂是如何得到安慰的。诗人说：“我在患难中几乎灭绝，若不是你的律法作我的喜乐，我就早已灭亡了”（诗篇 119:92）。律法成为我的支持。这样，你可以看到圣经中有一种力量，以多种方式使我们能够履行责任，并在所有苦难中支持我们。

(5.) Again, there is a power, an excellency of power, in the ordinances, whereby we are above all good things that the world affords to us. By the word, we know we have lawful use of the blessings, prosperity, peace, and plenty, God giveth us. We may use them as God's creatures, being in covenant with God. And by the word we come to manage them, and not to be slaves to them, as to make them our masters that are our servants. By the word, and by the Spirit accompanying of it, we have a sanctified use of all. All conditions are sanctified to us, and we sanctified to all conditions; not only to afflictions, but to prosperity and everything. By the Spirit of God we are raised above prosperity, which subdueth more than adversity doth. There is an excellent place, Phil. 4:12, 13: saith St Paul, 'I have learned'—in Christ's school, not at the feet of Gamaliel—'to want, and to abound; I can do all things in Christ that strengthens me.' But a carnal man, that hath not let the word into his heart by the Spirit of God, he can neither want without murmuring, nor abound without pride and licentiousness. Every thing turneth to his bane, because he giveth not way to the Spirit. But where the Spirit getteth place in the heart, it advanceth the heart above all conditions. Thus you see, in particular, wherein the excellency of the power in the ordinance of God appeareth.
（5）再次，仪式中有一种力量，一种卓越的力量，使我们超越世界所提供的一切美好事物。通过神的话语，我们知道我们有合法使用神所赐予我们的祝福、繁荣、和平和丰富的权利。我们可以将它们作为神的创造物使用，因为我们与神立约。通过神的话语，我们来管理它们，而不是成为它们的奴隶，让它们成为我们的主人。通过神的话语，以及伴随其而来的圣灵，我们对一切都有圣洁的使用。所有的境况对我们来说都是圣洁的，我们也对所有的境况都是圣洁的；不仅对苦难，而且对繁荣和一切都是如此。通过神的灵，我们超越了繁荣，它比逆境更能征服我们。圣经中有一段很好的经文，腓立比书 4:12, 13 说：“我知道怎样处卑贱，也知道怎样处丰富，或饱足、或饥饿、或有余、或缺乏，随事随在，我都得了秘诀。我靠着那加给我力量的，凡事都能做。”但是一个肉体的人，如果没有让神的话语通过圣灵进入他的心，他既不能在匮乏中不抱怨，也不能在丰富中不骄傲和放纵。一切都会变成他的祸因，因为他没有给予圣灵的空间。 但是，当灵魂在心中找到位置时，它将心灵提升到一切境况之上。因此，你可以看到，特别是在上帝的命令中，这种力量的卓越之处。

Now all this is from God, not from us; and therefore saith the apostle excellently, 2 Cor. 10:4, 'The weapons of our warfare are mighty through God to beat down strongholds' of corruptions, and to beat back temptations. So the weapons of the ministry of the word, they are 'mighty,' but 'through God;' being 'strong in the Lord, and by the power of his might.' I have learned, saith Paul, 'to want and to abound,' but it is through Christ. The gospel is a dead letter, the word is dead letters without the Spirit, which is the infusion. Take water without infusion, it is dead; but a drop of aqua vitæ, which hath such spirits, is more than a pint without spirits: that is flat and dead. So take the Spirit from God's ordinances, they are the massy substance, but they want infusion. There is the bread, but the staff of bread is gone; the staff of all the infusion, is from God, and not from us. You may see this in the Acts, chaps. 1:2. When the Spirit of God did fall down upon the apostles, what extraordinary men were they! It carried them through all oppositions, through all abasements, whips, scourges, imprisonments. It wrought mightily, nay, by help of the Spirit it did greater things than Christ. We may speak it with reverence, for Christ saith, 'You shall do greater things than these,' John 14:12, speaking of the mighty power of the Spirit, that should fall on them after his ascension. He never converted so many at once as Peter, who converted three thousand, and yet might have preached three thousand sermons and not have converted one man, if it had not the Spirit to accompany it. He cast the net, and caught three thousand souls, and all because the Spirit was mighty in the ordinance, Acts 2:42. What maketh the age of the church bad or good, but because there is more and less of the Spirit? Why were the eight hundred, nine hundred, and thousand years so dead? Because Christ was not known as he should be; or so the Spirit was not given in that measure, and therefore they were dead and dull times. So that it is the Spirit of Christ accompanying the ordinance, that maketh it effectual. 'I, even I, am thy comforter,' saith the prophet, Isa. 57:15. Men must speak comfort, but God must comfort the heart. 'I create the fruit of the lips, peace, peace,' ver. 19. The fruit of the lips it cometh by the ordinance, but I will create it, and make it to be so. What is the fruit of the lips, if God create it not? 'Paul may plant, and Apollos may water,' and if men had the tongue of men and angel, if the Spirit did not accompany them, all were nothing. 1 Cor. 3:6. Nay, miracles are nothing without Christ. Israel saw the wonders of God in Egypt, yet because God gave them not an heart, they were not effectual. Nay, the miracles of Christ did no good. Nay, the doctrines of Christ did no good, without the Spirit. The Jews were not converted, because the Holy Ghost was not so abundantly given, as afterwards. Afflictions and crosses will not work without the Spirit. As it is said of Ahaz, 'This is Ahaz,' 2 Chron. 28:22. The more God humbled him, the worse he was; and Pharaoh, after ten plagues, was ten times worse than before. Nothing will humble, neither word nor work, but by the power of the Spirit. Therefore as there is power and excellency of God in God's ordinance, so it is all from God, for all operation is from the Holy Ghost. God the Father and the Son work by the Spirit. Power is originally in the Father, and it is conveyed to Christ God-man, mediator, for to be the treasure and fountain of all power, and riches, and goodness. But the Holy Spirit doth take it from the Father and the Son, as the third person being near to us, and working in us. And so by the Spirit is meant the Holy Ghost, which cometh from the Father and the Son.
现在，这一切都来自上帝，而不是来自我们；因此，使徒在哥林多后书 10:4 中说得很好：“我们争战的兵器是借着上帝有能力攻破腐败的堡垒，击退诱惑。”所以，传道的话语是“有力的”，但是“借着上帝”；它们在主里面“强壮”，靠着他的大能。我已经学会了，保罗说，“在缺乏中知足，在丰富中知足”，但是这是通过基督。福音是一封死信，话语是没有圣灵的死信，圣灵是注入的。拿走注入，水就是死的；但是一滴有这样的精神的“生命之水”比一品脱没有精神的水更有价值：那是平淡而死的。所以，从上帝的仪式中拿走圣灵，它们是沉重的实质，但是它们缺乏注入。有面包，但是面包的杖已经不在了；所有注入的杖，都来自上帝，而不是来自我们。你可以在使徒行传中看到这一点，第一章第二节。当上帝的灵降临在使徒身上时，他们是多么非凡的人！它使他们度过了所有的反对、所有的卑微、鞭打、鞭笞和监禁。 它产生了巨大的影响，甚至比基督更大。我们可以虔诚地说，因为基督说过：“你们所行的事，比这些更大。”（约翰福音 14:12），他说的是圣灵在他升天后降临在他们身上的大能。他从未像彼得那样一次性地使那么多人归信，彼得使三千人归信，而如果没有圣灵的陪伴，他可能讲了三千次道，也不会使一个人归信。他撒下网，捕获了三千个灵魂，这全是因为圣灵在圣礼中的大能（使徒行传 2:42）。教会的时代好坏取决于圣灵的多寡。为什么八百年、九百年和一千年如此死气沉沉？因为基督没有得到应有的认识，或者说圣灵没有以那样的程度降临，所以那些时代是死气沉沉的时代。因此，基督的圣灵与圣礼同在，使之见效。先知以赛亚说：“我，就是我，是你们的安慰者。”（以赛亚书 57:15）。人必须说出安慰的话，但只有上帝才能安慰人的心。“我造唇上的果子，使平安归于他。”（以赛亚书 57:19）。 唇语的果实是按照规定而来的，但我会创造它，并使其成为现实。如果上帝没有创造唇语的果实，那它是什么呢？"保罗或栽种，亚波罗或浇灌"，如果人们拥有人类和天使的舌头，但没有圣灵的陪伴，一切都是无用的。哥林多前书 3:6。不仅如此，没有基督，奇迹也是无用的。以色列在埃及看到了上帝的奇迹，但因为上帝没有给他们一个心，这些奇迹没有起作用。基督的奇迹也没有起作用。基督的教义没有起作用，没有圣灵。犹太人没有被转化，因为圣灵没有像后来那样丰富地给予。苦难和十字架没有圣灵的作用。正如关于亚哈斯所说的，“这就是亚哈斯”，历代志下 28:22。上帝越是使他谦卑，他就越糟糕；法老经历了十灾之后，比以前更加恶劣。没有什么能够使人谦卑，无论是言语还是行为，除非有圣灵的力量。因此，上帝的规定中有上帝的能力和卓越，因为一切运作都来自圣灵。上帝父和子通过圣灵工作。 权力最初在父亲那里，然后传递给基督——神人中保，成为一切权力、财富和善良的宝藏和源泉。但圣灵从父亲和儿子那里接受，作为第三位与我们亲近并在我们内工作的人。因此，圣灵指的是从父亲和儿子而来的圣灵。

Use 1. Is there such a power, and excellent power, in the ordinance of God, when the Spirit of God accompanieth it? Then make this use of it, for to depend on the ordinance of God with meekness and humility: and take heed of Naaman's pride. Naaman was self-conceited. He being put in mind of washing himself in Jordan, what saith he? What reason is there in this? Is there not as good rivers in our country as the river Jordan? 2 Kings 5:1, seq. But if Naaman had not hearkened to his servant's counsel, he had gone home as leprous as he came. Saith he, the prophet, he biddeth thee do thus, and therefore do it, or else return a leper as thou camest; and then he hearkened to him. So many [are] of Naaman's conceitedness. Cannot I read a good book in my chamber? Cannot I have good lessons out of philosophy and morality? It is true; this is Naaman's mind; are not other rivers as good as Jordan? But God hath sanctified his word, and the dispensation of his word too. His word is holy, and the ordinance is holy, which holiness is in consideration distinct from the word. The very unfolding of the word hath a Spirit with it. God will not set up an ordinance in his church to no end. Therefore, if we will not stoop to it, as we be lepers by nature, So we may die as we are born, for anything I know. Therefore humbly depend on God's ordinances, and be thankful that God vouchsafeth to teach men by men. It is the most suitable teaching. We cannot endure the presence of an angel, nor an angel the presence of God. Therefore this is proportionable teaching, when God will teach man by man. If an angel were to administer it, the word would not be entertained for its own sake, but for the messenger's sake: but now God would have it regarded not for the vessel's sake, but for the treasure's sake. Whatsoever the vessel be, therefore, God will teach man by man. Therefore depend upon it. But if God hath not wrought this power and efficacy in our hearts, yet wait at the posts of wisdom, wait at the pool of Bethesda till the good hour come. Perhaps the good hour is not yet come, for the ordinance is the grand conduit that conveyeth all Spirit, and all grace, and all comfort in life [and] in death. And therefore, unless we will quarrel with our own comforts and salvation, and the kingdom of heaven, and life, do not despise 'the word of life,' the word of the kingdom,' 'the word of salvation,' 'the word of faith,' 'the word of reconciliation.' Despise that, and despise all these, because God is pleased to convey these things no otherwise ordinarily, where he hath established a church; ordinarily I say, extraordinary things we leave. And therefore God styleth his word with these titles, 'the gospel of reconciliation and peace' and the 'word of the kingdom,' to shew there is no way to come to grace, peace, and life, but by the word of grace, the word of peace, the word of reconciliation; and therefore be stirred up to attend upon it, to make the best use of it, even as we desire the good that is conveyed by it.
在上帝的旨意中，是否有这样一种力量，一种卓越的力量，当上帝的灵与之同在时？那么，要以温和和谦卑的心态依靠上帝的旨意，并当心纳缅的骄傲。纳缅自以为是。当他被提醒在约旦河洗澡时，他说了什么？这有什么道理？我们国家的河流不是和约旦河一样好吗？但如果纳缅没有听从仆人的劝告，他回家时还是会像来时一样患麻风病。先知对他说，他吩咐你这样做，所以你要去做，否则你将像来时一样患麻风病；然后他听从了他的话。许多人都有纳缅的自负。我不能在房间里读一本好书吗？我不能从哲学和道德中得到好的教训吗？这是真的；这是纳缅的想法；难道其他河流不像约旦河一样好吗？但上帝使他的话语和他的话语的传达成为圣洁。他的话是圣洁的，他的旨意也是圣洁的，这种圣洁是与话语区别开来的。话语的展开本身就有一个灵与之同在。上帝不会在他的教会中设立一个没有目的的仪式。 因此，如果我们不屈服于它，因为我们天生就是麻风病人，那么我们可能会像出生时一样死去，至少我不知道其他的。因此，谦卑地依靠上帝的旨意，并感谢上帝赐予人们通过人们来教导的恩典。这是最合适的教导方式。我们无法忍受天使的存在，天使也无法忍受上帝的存在。因此，当上帝要通过人来教导人时，这是相称的教导。如果是天使来传达，人们不会因为信息本身而接受，而是因为传递者的缘故；但现在上帝希望人们不是因为容器而重视，而是因为宝藏而重视。无论容器如何，上帝都会通过人来教导人。因此，要依靠它。但如果上帝没有在我们的心中产生这种力量和效果，那么请等待智慧的门槛，等待伯大尼的池塘，直到好时机到来。也许好时机还没有到来，因为仪式是传递一切灵性、恩典和安慰的主要渠道，无论是在生活中还是在死亡中。 因此，除非我们愿意与自己的舒适和救赎、天国和生命争吵，不要轻视“生命之道”，“天国之道”，“救赎之道”，“信仰之道”，“和解之道”。轻视这些，就等于轻视所有这些，因为上帝喜欢通过建立教会的方式传达这些事物；我说的是通常情况下，非凡的事物我们不考虑。因此，上帝用这些称号来称呼他的话语，“和解与平安的福音”和“天国之道”，以显示没有其他途径可以获得恩典、平安和生命，只有通过恩典之道、平安之道、和解之道；因此，要被激励去关注它，充分利用它，就像我们渴望通过它传达的好处一样。

Use 2. Again, if the ordinance of God, in unfolding the truths of God, hath such a savour, and power, and relish in it, then examine ourselves whether we have found such power and efficacy or no. If not, then search what is the cause, what standeth between our souls and divine truth. And finding out the cause, be not more in love with our corruptions than with our souls. This word is able to save our souls, and therefore let us see whether there be stubbornness in our wills resisting the truth of God, withstanding it, rebelling against it. As the chiefest hindrance of divine truths is not so much the veil of ignorance in the glorious times of the gospel, as a kind of wilful stubbornness and pride, men will not stoop to God's ordinances, and when truths be revealed, men shake them off, as Stephen telleth them, 'You resisted the Holy Ghost,' Acts 7:51; and as Christ telleth them, 'You would not come to me that you might have life,' John 5:40; and as he saith, 'I would have gathered you, as the hen gathereth her chickens under her wings, but ye would not,' Mat. 23:37. We are in love with our corruptions more than with our souls; and therefore the word hath not that power, that efficacy, that excellency of power, that otherwise we should have experience of. And it is a pitiful thing indeed it hath not. We may justly take up lamentations over the times. What power hath the word, when it hath not power to make men leave fruitless sins? What fruit is in swearing? Declaring only frothy hearts and rebellious dispositions, that we get nothing, no other good by it, but only, publishing our shame? God saith, 'the plague shall not depart from the house of swearers, and for oaths the land mourneth,' Zech. 5:3, 4; Jer. 23:10. There is no good in the world by it. Every sin hath its auctoramentum,* but this hath no end at all in it. The word hath not power to make men leave superfluity, to leave an ugly fashion, that becometh them not, but disgraceth them, serving only to discover that they desire to fashion themselves to the worst deboist persons.
再次使用 2。如果上帝的法令在揭示上帝的真理时具有如此的香气、力量和滋味，那么我们要检查自己是否找到了这样的力量和效力。如果没有，那么就要寻找原因，看看是什么阻碍了我们的灵魂与神圣的真理之间的联系。找到原因后，不要对我们的堕落比对我们的灵魂更加钟爱。这道话能拯救我们的灵魂，因此让我们看看我们的意志是否顽固地抵抗上帝的真理，抵挡它，反抗它。在福音的荣耀时代，神圣真理的最大障碍不是无知的面纱，而是一种固执和傲慢，人们不愿屈服于上帝的法令，当真理被揭示时，人们将其摆脱，正如司提反告诉他们的那样，“你们抵挡圣灵”，使徒行传 7:51；正如基督告诉他们的那样，“你们不肯到我这里来得生命”，约翰福音 5:40；正如他所说，“我多次愿意聚集你们，如同母鸡聚集小鸡在翅膀底下，只是你们不愿意”，马太福音 23:37。 我们对我们的堕落更加痴迷，而不是对我们的灵魂；因此，这个话语没有那种力量、效力和卓越的力量，否则我们应该会有所体验。实际上，这是可悲的。我们可以对这个时代感到悲伤。当话语没有能力让人们放弃无益的罪恶时，它有什么力量呢？咒骂有什么好处呢？只能表明我们心浮气躁、叛逆，我们得不到任何好处，只是公开我们的耻辱。上帝说，“咒骂的家中必有灾祸，地因咒骂而悲哀。”（撒迦利亚书 5:3,4；耶利米书 23:10）这世界上没有好处。每一种罪恶都有其限度，但咒骂却没有任何限度。话语没有能力让人们放弃多余的东西，放弃一种丑陋的时尚，这种时尚不适合他们，只会使他们丢脸，只能揭示他们希望模仿最坏的堕落者。

Use 3. If this power hath not virtue one way, it will have virtue another; if it draws not and quickens, it will have virtue to confound. The threatenings of God against sins, that they are willing to live in, was made good, as Zechariah, 1:6 saith, 'Where be your fathers and the prophets?' They are dead and gone, 'but their words catch hold' of your fathers. They be gone; they threatened for these and these sins, and their threats remain. Moses is dead, but the threats extend to the people of the Jews, and stick upon them. The prophets and apostles are dead, but the threatenings of the sins of the times light upon the people, and they feel them now in hell; as Rev. 6:2, it is said 'that Christ, who rideth on the white horse of the gospel,' and goeth to conquer and to conquering, he 'goeth with his bow, and woundeth as he goes,' either to conversion, to alter their wicked course of life, or to confusion. There is an arrow shot in every man that heareth, and that either maketh him better or worse.
使用第三点。如果这种力量没有一种德行，它将有另一种德行；如果它不能吸引和激励，它将有混乱的德行。上帝对那些他们愿意生活在其中的罪恶的威胁是真实的，正如撒迦利亚书 1:6 所说，“你们的祖宗和先知在哪里呢？”他们已经死去，“但他们的话语”追随着你们的祖先。他们已经离去；他们对这些罪恶进行了威胁，而这些威胁仍然存在。摩西已经去世，但对犹太人民的威胁仍然存在，并且困扰着他们。先知和使徒已经去世，但对当时的罪恶的威胁仍然落在人民身上，他们现在在地狱中感受到了这些威胁；正如启示录 6:2 所说，“骑着福音的白马的基督”前去征服和战胜，他“手持弓，随着前进，伤害人”，要么使人改过自新，改变他们邪恶的生活方式，要么使人陷入混乱。每个听到这话的人都会被射中一箭，要么使他变得更好，要么使他变得更糟。

Obj. But you will say, What efficacy is there in the word, when men leave not off their swearing and deboist courses of life?
但你会说，当人们不停止他们的咒骂和放荡的生活方式时，这个词语有什么效力？

Ans. I answer, There is an efficacy on these very persons even before they come to hell, which doth as it were gape for them, unless they alter their ways. There is an efficacy in hardening their hearts for the present, for every sermon maketh them worse and worse; and is it not a terrible judgment to be hard-hearted? Son of man, 'harden this man's heart,' Isa. 6:10. What! with preaching? That is the way to soften them; but if they stoop not to it, it shall harden them. Every sermon they hear striketh them more and more with hardness, till they have filled up the measure of their sins, and then God payeth them home with confusion in hell for ever. Is it not a judgment of God to sink deeper and deeper in sin? If you ask who is the most wretched man of all that liveth in the church? Surely those that will hear many things, and yet will go against them; that will set their wills against God's will, and set their authority against God's authority; that will live as they list, and live as they please; for every sin they commit is a step deeper to hell, and the more they have their wills, the more they shall be tormented against their wills. No man so deeply tormented as they that will have their lusts most freely, for God will have his will first or last. And the deeper they fall into sin here, the deeper they shall be in hell hereafter. What is the punishment in hell? To suffer what they would not. Now, your wilful persons, of what rank soever, that despise the law of God and reason, though never so free and never so great, a wilful person is in the most dangerous condition; because he sinketh deeper and deeper in rebellious courses, and therefore his account will be heavier; and when conscience is awakened, it will charge sin on them with more terror than on other men. Because he would have his will, God will pay him home with suffering that that shall be clean contrary to his will. And therefore learn to stoop to God, submit to the ordinances of God; and labour that it may be effectual, and that we may find it effectual, since all is of God.
答：我回答说，即使在他们来到地狱之前，这些人身上也有一种效力，仿佛在等待他们，除非他们改变自己的行为。现在，他们的心变得更加坚硬，每一次传道都使他们变得更加糟糕；难道成为一个心硬如石的人不是可怕的审判吗？人子啊，“使这人的心刚硬”，以赛亚书 6:10。什么！通过传道来使他们心软？这是软化他们的方式；但如果他们不屈服，它将使他们变得更加坚硬。他们听到的每一次传道都会让他们变得更加冷酷，直到他们的罪孽充满，然后上帝将以永远的地狱混乱来报应他们。沉沦于罪恶中越来越深不是上帝的审判吗？如果你问在教堂里所有活着的人中谁是最不幸的人？毫无疑问是那些听到很多事情却反对它们的人；他们将自己的意愿对抗上帝的意愿，将自己的权威对抗上帝的权威；他们随心所欲地生活，为所欲为；因为他们犯下的每一个罪孽都是通往地狱更深的一步，他们越是按照自己的意愿行事，他们就越会在无意中受到折磨。 没有人比那些最放纵自己欲望的人更深受折磨，因为上帝要么首先实现他的意愿，要么最终实现他的意愿。他们在罪恶中陷得越深，来世的地狱之苦就越深。地狱的惩罚是什么？就是遭受他们不愿意承受的痛苦。现在，无论是什么身份的人，只要他们蔑视上帝和理性的法律，即使再自由再伟大，一个固执己见的人处于最危险的境地；因为他越陷入叛逆的道路，他的账目就会越重；当良心觉醒时，它会以比其他人更可怕的方式指责他们的罪恶。因为他想要自己的意愿，上帝将以与他的意愿完全相反的痛苦来回报他。因此，学会屈服于上帝，顺从上帝的法令；并努力使之生效，以便我们能够发现它的效果，因为一切都来自上帝。

Use 4. The power, and the efficacy, and the excellency of it; I join prayer together with the ordinance. Lift up the heart to God, that God would accompany what we hear with his own Spirit, and accompany the receiving of the sacrament and every ordinance with his own Spirit, to make it effectual, for they be dead ordinances without it. As food to a dead man, or cordials poured into a dead man's mouth, they have no efficacy; and therefore desire God to afford his Spirit, to quicken us by the ordinance. And if we have spiritual life, that he would more and more increase it by his ordinance, and make our studies oratoria, places of prayer, as well as studies; because the virtue of all is of God. And think not to break through things with your own wit,* which is it that hath made all the heretics in the world. They will break through things with their own wit, and not submit to God's truth; and this makes profane men. They will not submit their profane wills to God's rule. Therefore know that thou canst not do it without the Spirit of God, joining prayer with the ordinance, for the Spirit.
使用 4. 它的力量、功效和卓越性；我将祈祷与仪式结合在一起。将心灵升华至上帝，愿上帝以自己的圣灵陪伴我们所听到的，并以自己的圣灵陪伴圣礼和每一个仪式的接受，使其具有功效，因为没有圣灵，它们就是死的仪式。对于一个死人来说，食物或者倾注到死人嘴里的兴奋剂都没有效力；因此，渴望上帝赐予他的圣灵，通过仪式使我们复活。如果我们有属灵的生命，愿他通过仪式越来越增加我们的属灵生命，并使我们的学习成为祈祷的场所，因为一切的力量都来自上帝。不要以为凭借自己的智慧就能突破一切，正是这种智慧造就了世界上所有的异端邪说。他们凭借自己的智慧突破事物，而不顺从上帝的真理；这使得亵渎的人。他们不愿将亵渎的意愿顺从上帝的统治。因此，要知道没有上帝的圣灵，没有将祈祷与仪式结合在一起，你是无法做到的，为了圣灵。

I beseech you, take these things to heart. I cannot enlarge them. That that hath been spoken may be sufficient to stir us up to a care of the ordinances. Let me say this and no more at this time: It will bring an ill report upon all God's ordinances, if we are not careful to get good by them. We bring reproach upon them. How? God saith his word is mighty to salvation, and it is his strong word to salvation, and his arm, but we by hearing and growing no better, shew there is no such thing. Our lives deny it, and therefore the word will conclude it. Look upon many a Christian, he heareth the word, and converseth about it, but what power hath it in him? Surely, if there were any such power, it would appear in them that attend upon it. If there be such power in the ministry, why is their lives no better? And so the word is reproached to be a dead word, and the sacrament a dead ordinance. And therefore in honour of God, and the blessed things of God, I beseech you, labour to go to God by prayer, and attend on the means, and to find more virtue and power, and never give over till we find something in ourselves above the nature and course of other men. And then we shall honour the ordinances of God, and shall witness that they be powerful, that we have felt their power casting us down in ourselves and lifting us up in God, resisting of temptations, subduing our corruptions, enabling us to go through adversity and all conditions. And then we credit and adorn our profession, and grace religion, when we find the Spirit of God making these things effectual to us, otherwise we bring reproach upon them, and bring discredit to them in the hearts of carnal men.
我恳求你们，把这些事情放在心上。我不能再详细解释了。已经说过的话足以激励我们对仪式的关注。我只能在此时说这些，不再多说：如果我们不小心从中获得益处，那将给上帝的一切仪式带来不好的声誉。我们给它们带来了耻辱。怎么会这样呢？上帝说他的话是有力量拯救的，是他有力的话语和他的手臂，但我们听了却没有变得更好，这表明这根本不存在。我们的生活否认了它，因此话语会得出这样的结论。看看许多基督徒，他们听了话语，谈论它，但它在他们身上有什么力量呢？如果真有这样的力量，它应该在那些参与其中的人身上显现出来。如果事奉中有这样的力量，为什么他们的生活没有变得更好呢？因此，为了上帝的荣耀和上帝的祝福之物，我恳求你们，努力通过祷告去寻求上帝，参与这些方式，并找到更多的力量和能力，直到我们在自己身上找到一些超越其他人的本质和方式。 然后，我们将尊重上帝的法令，并见证它们的力量，我们感受到它们将我们自己击倒，将我们提升到上帝那里，抵抗诱惑，征服我们的堕落，使我们能够经历逆境和各种情况。然后，我们才能证明和装饰我们的信仰，并使宗教获得恩典，当我们发现上帝的灵使这些事情对我们产生实际效果时，否则我们会给它们带来耻辱，并在肉体的人心中使它们失去信誉。

The holy apostle, as we have heard, after he had out of the fulness of his apprehension of the divine mysteries of the gospel set it out gloriously, cometh to avoid imputation of arrogancy, lest he should seem to advance his calling too far. The gospel is indeed a treasure, and the preaching of it is a treasure; the dispensation of it, being God's ordinance, is a treasure, because it hath a special virtue distinct. But we are but 'earthen vessels' though. The end why God would convey such excellent things as are in the gospel by such poor means, is, that the excellency of the power may be of God, and not of us.
圣徒使徒，据我们所听闻，他在对神圣福音的奥秘有充分理解后，将其辉煌地展示出来，以避免被指责为傲慢，以免似乎过分夸大自己的呼召。福音确实是一种宝藏，宣讲福音也是一种宝藏；它的传递，作为上帝的命令，也是一种宝藏，因为它具有独特的力量。但我们只是“土器”而已。上帝之所以要通过如此贫弱的方式传达福音中的卓越事物，是为了使这能力的卓越归于上帝，而不是归于我们。

We have spoken at large of the first part of the verse, wherein we shewed, first of all, that the gospel is a treasure in the dispensation of it, so largely, that I will not now stand to repeat anything then delivered. The ministers are 'vessels,' and 'earthen vessels.'
我们已经详细讨论了这节经文的第一部分，在那里我们首先展示了福音在传扬中是一种宝藏，如此之广泛，以至于我现在不再重复之前所讲的任何内容。传道人是“器皿”，是“土器”。

Now the end is, 'that the excellency of power may be of God, and not of us,' wherein we propounded to speak of these particulars.
现在的结局是，“权能的卓越应归于上帝，而非我们自己”，我们打算谈论这些细节。

1. That there is a power, and an excellency of power, in the gospel, and in the dispensation of it. In divine truths dispensed, there is a power, and excellency of power. This power takes place even of God. It is not of the instrument that conveyeth truths to us, exclusively set down, and not of us. He strikes off us, because proud men will be ready to touch upon God's prerogative, if he had not an exclusive with it. And therefore he saith, 'it is of God, and not of us.' Now, the end of all is, that it may appear to be of God, and not of us. It is so; but it appears not to be so, unless there were such a disproportion between the vessels and the treasure. And therefore God would have the vessels that carry it to be earthly, the treasure to be excellent, that as there is a great difference in the reality of the things themselves, so it may appear to be so in regard of man. Non esse, et non apparere; it is all one; for if it appear not to be so, man will not believe it is so. And yet because God will have it appear to be so, therefore is that disproportion between the vessel and the treasure.
福音中有一种力量和卓越的力量，以及在传播福音中的卓越性。在传授神圣真理时，有一种力量和卓越的力量。这种力量来自上帝。它不是由传达真理的工具所独有，也不是由我们所独有。他排除了我们，因为骄傲的人会触及上帝的特权，如果他没有与之独有。因此，他说，“这是出于上帝，而不是出于我们。”现在，一切的目的都是为了显示出是出于上帝，而不是出于我们。它确实是如此；但如果容器和宝藏之间没有如此的不成比例，它就不会显得如此。因此，上帝希望携带它的容器是俗世的，而宝藏是卓越的，这样在事物本身的实际差异上，它才会在人类面前显得如此。不是存在而不显现；这是一样的；因为如果它不显现，人们就不会相信它是如此。然而，因为上帝希望它显现如此，所以容器和宝藏之间存在这种不成比例。

Because the point is not perfected, we must add a little.
因为这个观点还不完善，我们必须加一点。

Now, the power is wrought by degrees; as in the 14th chapter of Revelation, ver. 2, where St John 'heard a voice from heaven, as the voice of many waters,' where heaven is taken for the church, because the church is from heaven, and begotten to heaven. Now, he heard a voice from heaven, 'as the voice of many waters, as the voice of great thunder; and I heard a voice of harpers, harping with their harps.'
现在，权力逐渐显现；就像启示录第 14 章第 2 节中所说的那样，圣约翰“听见从天上来的声音，好像众水的声音”，这里的天上指的是教会，因为教会来自天上，也是为天上而生。现在，他听见了一个声音从天上来，“好像众水的声音，好像大雷的声音；我又听见有琴瑟的声音，弹琴的人在弹琴。”

1. The word in the dispensation of it is like 'the voice of many waters;' that is, it is confused, and raiseth a kind of wonder and astonishment, but the people know not why. Take an ignorant man that cometh to hear, and read the word and divine things, he is astonished at it, and filled with a kind of wonderment. So that it is as the noise of many waters to him, Mat. 22:22. You have the description of such persons, 'when they heard these words they marvelled, and left him, and went their ways.' Some will hear the word, and if there be any extraordinary parts, or extraordinary actions of a preacher, perhaps they will come and hear, and marvel, and leave him, and go their way. Many come to sermons, and hear, and marvel, and so away.
在传播中，这个词就像“众多水声”一样；也就是说，它是混乱的，引起了一种惊奇和惊讶，但人们不知道为什么。拿一个无知的人来听，读圣经和神圣的事物，他会对此感到惊讶，并充满一种惊奇。对他来说，这就像是许多水声一样，马太福音 22:22。你可以描述这样的人，“他们听见这些话，就希奇，离开他，各自回去。”有些人会听圣经，如果有一些特别的部分，或者传道人的特别行动，也许他们会来听，惊奇，然后离开，各自回去。许多人来听讲道，听了之后惊奇，然后离开。

But the second effect that the word hath, 'it is as the voice of great thunder;' that is, where the word prevaileth a little more, it is as the voice of thunder. Now thunder astonisheth, and breedeth fear and terror. So they that wonder confusedly at first hearing, a while they hear as they heard it thunder; and therefore the thunder is called 'the Lord's voice,' Job 37:4, 5, because it breedeth fear and terror. So before the great work of conversion, the word, as thunder, terrifieth, and affrighteth, and casteth down.
但是，这个词的第二个效果是“它就像巨大的雷声一样”；也就是说，当这个词更加有效时，它就像雷声一样。现在，雷声会使人惊讶，产生恐惧和恐怖。所以，那些刚开始听到时感到困惑的人，一段时间后会像听到雷声一样听到它；因此，雷声被称为“主的声音”，约伯记 37:4, 5，因为它产生恐惧和恐怖。所以，在伟大的转化工作之前，这个词就像雷声一样使人恐惧、惊吓和倒下。

But the word leaveth not the soul there. Therefore, saith he, 'I heard the voice of harpers harping with their harps;' that is, the sweet tune of the gospel. As the sound of the harp is delightful to the ear, so the sweet tune of the gospel breedeth joy and peace to the soul. After thunder cometh the voice of harpers harping with their harps. So the power of divine truths is first a kind of marvel, confused wonderment, but then it hath the power of thunder and astonishment, then it endeth in the sweet voice of harping, in peace, and joy, and comfort. The Epistle to the Hebrews, 4th chapter, maketh an excellent description of the power of the word in the 12th verse, 'The word is quick and powerful, sharper than a two-edged sword, piercing and dividing asunder the soul and the spirit, the joints and the marrow, a discerner of the thoughts of the heart.' When the word is let into the soul, it is a discerner. It hath power to discern what is flesh in the word, and what is spirit. And likewise of all actions that proceed from contrary principles, it hath power to tell when we do well, when ill; what will hold water, what not; what we may stand to, what not. And not only in actions, but in afflictions also; and therefore is the discerner of the thoughts and intents of the heart,' Heb. 4:12; and thereupon rippeth up and anatomiseth the whole inward man when the Spirit of God accompanieth it.
但是这个词并没有停留在灵魂中。因此，他说：“我听到了竖琴手弹奏竖琴的声音。”也就是福音的甜美旋律。就像竖琴的声音对耳朵来说是令人愉悦的一样，福音的甜美旋律给灵魂带来了喜乐和平安。雷声之后是竖琴手弹奏竖琴的声音。因此，神圣真理的力量首先是一种奇迹般的、混乱的惊讶，但然后它具有雷霆和惊讶的力量，最后以竖琴的甜美声音、平安、喜乐和安慰结束。《希伯来书》第四章在第 12 节中对话语的力量进行了精彩的描述：“神的道是活泼的，是有功效的，比一切两刃的剑更快，甚至魂与灵、骨节与骨髓，都能刺入、剖开，连心中的思念和主意都能辨明。”当话语进入灵魂时，它是一个辨别者。它有能力辨别话语中的肉体和灵性。同样，对于所有从相反原则产生的行动，它有能力告诉我们何时做得好，何时做得不好；什么是可靠的，什么不可靠；我们可以坚持什么，不能坚持什么。 不仅在行动中，也在痛苦中；因此，它能辨别心灵的思想和意图，希伯来书 4:12；当上帝的灵与之同在时，它会剖析和解剖整个内心。

Obj. Now, we will answer some cases and objections that may be made, and so proceed. Why is it not so powerful in some, say many, as in others? The apostle Paul telleth them, Heb. 4:2.
为什么在一些人身上，比如说很多人身上，它的力量不如在其他人身上强大？使徒保罗在希伯来书 4:2 中告诉他们。

Ans. 1. They do not 'mingle the word with faith.' You know physic must have nature to work with it. Physic will do no good to a dead man. No. They do not 'mingle the word with faith,' and therefore they feel not the virtue of it. They lift up their own conceits against the word, and hear it, and know it, but yield not their hearts to believe and assent certainly to it, and therefore it worketh not. And,
答案 1：他们没有“将话语与信仰融合在一起”。你知道药物必须与自然相结合才能发挥作用。药物对于一个死人是无益的。不，他们没有“将话语与信仰融合在一起”，因此他们感受不到它的力量。他们抬高自己的自负来对抗话语，听到它，了解它，但不愿意相信并确信地接受它，因此它没有起作用。

Ans. 2. Then they let it not into the heart and affections. They give it room in the mouth to talk of it, but the word is never powerful till it hath its own seat and throne, till it getteth into the heart and affections, and alters the frame of the inward man. When it is not engrafted into the heart, it yieldeth not forth its virtue and power.
然后他们不让它进入心灵和情感。他们只让它在口中谈论，但直到它有了自己的位置和王座，直到它进入心灵和情感，并改变内心的结构，这个词才有力量。当它没有被植入心灵时，它不会释放出它的力量和能量。

Ans. 3. Again, there is a great deal of opposition. What is the hindrance of the power of the word? A foolish conceitedness and presumption. Men think they have enough already, and think they have a divinity point when they can talk of it. But, beloved, we know no more of religion than we love, and we love no more than we do. He that doth not, knoweth nothing as he ought to know. He may prate and talk for ostentation sake, and to satisfy conscience. But this conceit, that people have divinity when they can talk of it, it is a very destructive conceit that hindereth all the working of the word. Religion standeth not upon words, but it is a matter of power. Religion is not matter of fancy and imagination, faith is another thing.
答案 3. 再次，存在着很多的反对意见。话语的力量的阻碍是什么？是愚蠢的自负和傲慢。人们认为他们已经足够了，认为当他们能够谈论它时，他们就有了神性的一部分。但是，亲爱的，我们对宗教的了解不超过我们的爱，我们的爱也不超过我们的行动。不行动的人，不知道他应该知道的任何事情。他可能会为了炫耀而闲谈和说话，以满足良心的要求。但是这种观念，人们认为当他们能够谈论宗教时就拥有了神性，这是一种非常破坏性的观念，阻碍了话语的一切作用。宗教不是建立在言辞上，而是一种力量的问题。宗教不是想象和幻想的问题，信仰是另一回事。

You have many, especially great scholars, they think they have all they know, but they have nothing but what they love, and obey, and subject their hearts to. What they have more, it tendeth to damnation. 'Out of thine own mouth will I judge thee, thou faithless servant,' Luke 19:22; thou knowest this, and thy courses are contrary. Therefore, take heed of this conceitedness, I beseech you, for it overthroweth all.
你有很多，尤其是伟大的学者，他们认为自己拥有所有的知识，但实际上他们只拥有他们所喜爱、顺从和臣服于的东西。他们拥有的更多，只会导致他们的毁灭。'我要凭你的口定你的罪，你这恶仆'（路加福音 19:22）；你知道这一点，但你的行为却相反。因此，我恳求你们要谨防这种自负，因为它会摧毁一切。

But I would not have such absent from the word; for the word is able to remove all the obstacles and hindrances between the heart and it. Physic will not do a dead man good, but this physic will give life to dead men; for the power of the word is such, that it hath a quickening power, and a raising power, and a directing power; and therefore, though there be never such mountains of oppositions between the heart and divine truths, as indeed they that be given to a profane course of life, there is much opposition between their hearts and divine truths.* … They that be practisers of any profession called to great employments, they should be so far from absenting themselves from the means of salvation, that they should offer themselves the more carefully and diligently, that whatsoever is between their hearts and divine truths may do them good. When all other things will fail, this may be removed; and therefore the main thing hindering from doing them good. The word is able to make way for itself, by removing the hindrances upon the word by a careful and continual attendance upon it. There is an excellent place in this Epistle, chap. 10 ver. 4, 'The weapons of our warfare are not weak, but mighty through God for the pulling down of strongholds, and every thing that exalteth itself against the knowledge of God, to bring into captivity every thought to the obedience of Christ.' It is an excellent portion of Scripture. There be three things in a man which much hinder and indispose a man from taking good.
但我不会对这个词缺席而感到遗憾；因为这个词能够消除心灵与它之间的所有障碍和阻碍。药物对死人无益，但这个药物能够使死人复活；因为这个词的力量是如此之大，它具有使人复活的力量、提升的力量和引导的力量；因此，尽管心灵与神圣真理之间存在着诸多障碍，尤其是那些沉迷于亵渎生活的人，但他们的心灵与神圣真理之间确实存在着很大的阻碍。……那些从事任何职业并担任重要职务的人，他们不应该远离救赎的途径，而应该更加谨慎和勤奋地接近，以便心灵与神圣真理之间的一切都能对他们有益。当其他一切都会失败时，这个障碍可以被消除；因此，这是阻碍对他们有益的主要因素。这个词能够通过对它的仔细和持续的关注来为自己铺平道路，消除对它的障碍。这封书信中有一个很好的地方，第 10 章第……节。 我们争战的武器并不软弱，而是借着上帝的力量，用来摧毁坚固的堡垒，以及一切高举自己抵挡上帝知识的事物，将每一个思想都俯首顺从基督。这是一段优秀的经文。一个人身上有三件事情会很大程度地阻碍和使人不愿意去做好事。

(1) There be λογισμοὺς, 'reasonings of flesh,' as, Is not reading as good as preaching? which men that have much wisdom in them think. Then,
(1) 有一种λογισμοὺς，即“肉体的思考”，比如，阅读不是和传道一样好吗？这是一些有睿智的人们所认为的。然后，

(2.) There be ὑψώματα; that is, 'exaltations of the heart.' What! shall I stoop? Shall I be so base-minded as to regard what common persons do? I ever judged it more for my credit and reputation not to stoop than to yield up myself to be obedient to what they say. And when divine truths are propounded, seeming to be contrary to reason, though no truth be contrary to reason, but above it, as the great matters of predestination, and election, and free will, the pride of man's heart seeing no great reason for this, being above reason, it riseth, and will not yield, but the divine truths beat down these, ὑψώματα, λογισμοὺς. There is,
(2.) 有着高尚的心灵。什么！我要屈服吗？我会如此卑鄙地关注普通人所做的事吗？我一直认为不屈服比屈服更有益于我的声誉和名誉。当神圣的真理被提出时，似乎与理性相悖，尽管没有真理与理性相悖，而是超越理性，如预定、选举和自由意志的重大问题，人的心灵的骄傲看不到这个问题的重大理由，超越了理性，它升起，不肯屈服，但神圣的真理击败了这些高尚的思想。

(3.) A word, that is, νοήματα, 'actions of the flesh against divine truths.' As when a man is exhorted to be liberal, it suggesteth, I shall want myself, and it is good to look to a man's self; and for suffering, it is good to sleep in a whole skin. Whatsoever the disputes or reasonings of flesh and blood there be, let a man attend upon the word, it will subject and subdue all in time, if a man belong to God; therefore it is powerfully said to make way for itself. For God will let himself and his Spirit into the heart in spite of corruption, and in spite of Satan. Never despair of a man that hath care of God's ordinances.
（3）一个词，即νοήματα，指的是“肉体对神圣真理的行动”。当一个人被劝告要慷慨时，它暗示着我自己会有所需，关注自己是好的；而对于遭受苦难，保持完整的皮肤是好的。无论肉体和血液的争论或推理如何，让一个人专注于这个词，它将在时间上使一切屈服和征服，如果一个人属于上帝的话；因此，它被有力地说出来为自己铺平道路。因为上帝将在腐败和撒旦的面前让自己和他的灵进入人的心中。永远不要对那些关心上帝的仪式的人绝望。

Obj. 2. But you will say, How or by what means doth God make this word effectual?
但你会说，上帝是如何使这个话语产生效果的？

Ans. I answer, this excellency of power in the word and his truth worketh in the heart by the Spirit.
答：我回答，这个话语的权能和他的真理通过圣灵在心中运行。

(1.) By way of revelation. It revealeth to us excellent things above nature, and better things than corrupt nature can apprehend in the world—Christ, and all the good we have by him; and that is the first thing—a revelation of divine truths.
(1.) 通过启示。它向我们揭示了超越自然的卓越事物，以及腐败的自然在世界中无法理解的更好的事物 - 基督，以及我们通过他所拥有的一切好处；这是第一件事 - 神圣真理的启示。

(2.) Then again, by the Spirit, as all this is offered to a soul that will receive it. There is not only a discovery, but an offer.
然而，通过圣灵，这一切都是为了一个愿意接受的灵魂而提供的。这不仅是一种发现，而且是一种提供。

(3.) There is not only these discoveries and offers, but divine truth is the instrument that worketh faith to apprehend and lay hold upon this. And therefore it is called the 'word of faith.' And when faith is wrought by the Spirit, after revelation, and after offer of divine truths, then that faith draweth out of Christ. Faith hath a drawing and sucking power out of the word, and Christ revealed in the word, of whatsoever is necessary for grace and comfort, that may be needful to bring to heaven; for the Spirit of God worketh faith, and by faith bringeth all other graces in, and maketh them effectual in the soul. Faith is the grace of union, that knitteth us to the principle of life, Christ.
（3）不仅有这些发现和提供，而且神圣的真理是使信仰能够理解和抓住这一真理的工具。因此，它被称为“信仰的话语”。当信仰在启示和神圣真理的提供之后，由圣灵产生时，那信仰就从基督那里得到滋养。信仰对于话语和在话语中启示的基督，对于任何对于恩典和安慰都是必要的事物，具有吸引和吸取的力量，这些事物可能是为了带领我们到天堂所需要的；因为上帝的灵通过信仰运行，并通过信仰将所有其他的恩典带入，并使它们在灵魂中发挥作用。信仰是联合的恩典，将我们与生命的原则基督紧密联系在一起。

And therefore God, upon revelation and offer of divine truths, first worketh faith, and by faith knitteth us to the fountain of life, Christ; and it is a wise grace, teaching the soul to fetch sovereign advantages from Christ, as in nature there is an instinct in every creature to fetch nourishment from the dam. So when God hath wrought faith in the soul, God putteth this supernatural divine instinct into the soul, to fetch whatsoever is needful, all comfortable graces out of Christ. And thus it becomes an effectual word, an excellency in a believing soul. 'It is the power of God to salvation to all them that believe,' Rom. 1:16. When we believe, God sheweth his power in the soul. God, by his almighty power, first worketh faith, and then faith layeth hold on that mighty power again. When God hath by the word wrought faith, we do apprehend the almighty power of God in Christ, and to make use of it on all occasions. And therefore it is called, Col. 2:12, 'The faith of the operation of God.'
因此，上帝在启示和提供神圣真理之后，首先产生信仰，并通过信仰将我们与生命之源基督紧密联系在一起；这是一种智慧的恩典，教导灵魂从基督那里获取至高无上的好处，就像自然界的每个生物都有从母体获取营养的本能一样。因此，当上帝在灵魂中产生信仰时，上帝将这种超自然的神圣本能放入灵魂中，从基督那里获取一切所需的、所有令人舒适的恩典。因此，它成为一个有效的话语，在一个有信仰的灵魂中成为卓越之处。“这福音本是上帝的大能，要救一切相信的。”（罗马书 1:16）当我们相信时，上帝在灵魂中显示他的大能。上帝通过他的全能力首先产生信仰，然后信仰再次抓住那无比的力量。当上帝通过话语产生信仰时，我们就能理解上帝在基督里的全能力，并在各种场合中加以利用。因此，它被称为“上帝的运行之信仰”。（歌罗西书 2:12）

Obj. 3. And by resolving of this question we may answer another.
目标 3. 通过解决这个问题，我们可以回答另一个问题。

Quest. That is, what degree of power is here meant, when he saith the excellent power that is of God? Whether it is only a revealing of divine truths, or likewise in working upon the soul effectually? For you know that distinctly there is a moral kind of working which is by persuasion, and entreaty, and efficacious working, which is more than entreaty, which worketh as the sun worketh upon inferior things, which is called a virtual* working, and maketh an impression therein. Now whether doth the word by the Spirit only reveal, and offer divine truths, or have a work sometimes in the soul?
问题。也就是说，当他说神的卓越能力时，这里所指的是什么程度的能力？是仅仅揭示神圣的真理，还是在灵魂上产生实际的作用？因为你知道，有一种道德上的工作是通过劝说和恳求来实现的，还有一种更胜于劝说的有效工作，它像太阳对次等事物的作用一样，被称为虚拟的工作，并在其中产生印象。现在，这个道理是否仅仅是通过圣灵揭示和提供神圣的真理，还是有时在灵魂中起作用？

It is no nice question, as it is made. And I will give you the truth of it.
这是一个不好的问题，就如它所提出的那样。我会告诉你真相。

Ans. The excellency of the power is not only in revealing, but in working. The word and the Spirit not only reveal, but work something in the soul, and in every part of the soul.
权能的卓越不仅在于揭示，而且在于运作。话语和圣灵不仅揭示，而且在灵魂中，以及灵魂的每个部分中起作用。

(1.) In the understanding there is not only a revealing of truth, but a light. In the understanding he giveth not only life but sense.
在理解中不仅有真理的揭示，还有光明。在理解中，他不仅赋予生命，还赋予感知。

(2.) So the will not only apprehendeth what is good, and excellently good, but God's power goeth, together with the revealing of things, to the will, and putteth a relish into the will to relish that good, else natural corruption will will above what is good, without power wrought in the will to clear itself, and bend itself, and weigh itself towards the best things.
所以，意志不仅能理解什么是好的，而且神的力量与事物的揭示一起作用于意志，使意志产生对那种善的品味，否则自然的腐败会使意志偏向于不好的东西，除非意志本身有能力清除自己、弯曲自己，并朝着最好的事物权衡自己。

(3.) And so for the affections; good things are not only revealed to love and joy, but the affections themselves are altered and changed. The corrupt natural affections have no proportion to supernatural objects, without an inward work, wrought in the heart, in the will and affections. So the power and efficacy of the word and Spirit is not only in presentation and offer, but in powerful working upon the soul, because there is no connaturalness, no proportion between a soul unturned, unchanged, and objects of a higher nature. Can an eye see things invisible? Can a natural soul apprehend and love things supernatural, above nature, before it be altered? It cannot. There is a vicious humour overspreadeth the soul, and therefore alters the taste of it, that we cannot naturally like nor approve the best things. And therefore the taste must first be altered. Take a sick man, if he have never so much skill, the palate is vitiated, and he cannot relish the wholesomest thing in the world, but answerable to the corruption of his palate. So let a man have never so much knowledge, if the power of the soul be not altered, he relisheth divine truths only according to his corrupt fancy. And therefore there must be wise and powerful workings upon the soul, that as divine truths are savoury in themselves, so they may be savoury to us. Therefore they speak very shallowly of the work of grace, that take it only to be matter of entreaty, and leave the soul to its own liberty. Nolo hanc gratiam. I will not this grace (saith one of the ancients), that leaveth the will to be flexible, and at liberty (n). It is a dangerous thing when a man hath no more grace but what is left to himself. One mischief will necessarily follow, that God hath not so much power as the devil hath. If he propounds any motion, we have a corrupt heart that yieldeth to the temptation, and betrayeth the heart, but if God's persuasions be only moral, and alter not the frame of the heart, he findeth nothing of his own goodness in us, only he findeth in us what is contrary to God's Spirit. And therefore the devil hath the advantage of God, if God should not work in us powerfully. For supernatural things have no friends at all in us, but opposition and enmity. Propound the sweet truths of the gospel to a proud natural man, he hath no more relish in them than in the white of an egg, Job 6:6, till his heart be humbled and subdued, for we have no friends within us to hold correspondency with such truths. But let the devil offer a temptation to any natural man, he is iron to God, and wax to the devil. And therefore of necessity there must be more than a moral work, by effectual persuasion. I speak it to advance the power of the word, that we may know what degree of grace to beg. What is suitable to the apprehension of these things prayer will be for. If we conceive grace to be only a motion and persuasion, and no powerful work upon the heart, we will beg no more. No man was ever brought to heaven with such a grace, but it is an altering, changing, converting grace that bringeth us to heaven.
（3）至于感情，好的事物不仅仅是被爱和喜悦所揭示，而且感情本身也会改变和转变。腐败的自然感情与超自然的对象没有比例，除非在心灵、意志和感情中进行内在的工作。因此，道和灵的力量和效力不仅仅在于呈现和提供，而且在于对灵魂的有力作用，因为未经转变、未经改变的灵魂与更高层次的对象之间没有天然的联系和比例。眼睛能看见无形的东西吗？自然的灵魂能理解和爱超自然的、超越自然的事物吗？在它被改变之前，它不能。有一种恶劣的幽默笼罩着灵魂，因此改变了它的品味，我们不能自然地喜欢或赞同最好的事物。因此，首先必须改变品味。拿一个生病的人来说，即使他有再多的技能，味觉也会受到损害，他无法品味世界上最健康的东西，而只能适应他的味觉腐败。所以，一个人即使有再多的知识，如果灵魂的力量没有改变，他只会根据他腐败的幻想来品味神圣的真理。 因此，必须对灵魂进行智慧和强大的作用，使神圣的真理本身是美味的，也对我们是美味的。因此，那些只将恩典视为请求的人对恩典的工作说得很肤浅，而将灵魂留给自由。Nolo hanc gratiam（古人中的一位说）：我不要这种恩典，它使意志变得灵活和自由（n）。当一个人只剩下自己的恩典时，这是一件危险的事情。必然会有一个祸害，即上帝没有比魔鬼更大的权力。如果他提出任何动议，我们有一个腐败的心灵会屈服于诱惑，并背叛心灵，但如果上帝的劝说只是道德的，不改变心灵的结构，他在我们身上找不到自己的善良，只能找到与上帝的圣灵相反的东西。因此，如果上帝不在我们身上有力地工作，魔鬼就占了上帝的便宜。因为超自然的事物在我们身上没有朋友，只有对抗和敌意。 将福音的甜蜜真理传达给一个骄傲的自然人，他对此毫无兴趣，就像对蛋清一样（约伯记 6:6），直到他的心谦卑而屈服，因为我们内心没有朋友与这样的真理相符。但是，让魔鬼向任何自然人提供诱惑，他对上帝是铁心，对魔鬼是蜡心。因此，必须有超过道德工作的有效说服。我说这话是为了提高上帝的话语的力量，以便我们知道要求什么样的恩典。与这些事情的理解相适应的祷告将是有益的。如果我们认为恩典只是一种动力和说服力，而不是对心灵的有力工作，我们将不再祈求更多。没有人凭借这样的恩典被带到天堂，而是一种改变、转化的恩典将我们带到天堂。

I will name one reason out of the text. It is more than revealing, offering, and persuading by reason, because that is not the excellent manner of work. God in the gospel works in the most excellent manner, but working by persuasion is not the most excellent manner of working; but working powerfully and really and effectually. Now the excellentest manner of working belongeth to the most excellent worker, who worketh powerfully in the heart, which is the most excellent manner of working.
我将从文本中提出一个原因。这不仅仅是揭示、提供和通过理性说服，因为这不是卓越的工作方式。上帝在福音中以最卓越的方式工作，但通过说服来工作并不是最卓越的工作方式；而是通过有力、真实和有效地工作。现在，最卓越的工作方式属于最卓越的工作者，他在心灵中有力地工作，这是最卓越的工作方式。

Now, how prove you that?
现在，你如何证明呢？

Ans. Is not he that is able to do stronger than he that persuadeth to do?
难道能力强大的人不比劝说别人去做的人更强吗？

Therefore the most excellent manner of work is to work inwardly and effectually, not only by entreaty and persuasion, which is a weak and shallow kind of work, in regard of an efficacious work in the soul. Now God, the most excellent worker, worketh in the most excellent manner, and therefore works not only by persuasion, but worketh powerfully in the inward man. God made the soul, and framed the soul, and knoweth how to work upon the soul, and how to work upon it with preserving the liberty and power of it untouched. And therefore as they say very well, he worketh suaviter and fortiter: suaviter, by entreaty, agreeable to the nature of man; and fortiter, powerfully (o).
因此，最优秀的工作方式是内在而有效地工作，不仅仅是通过恳求和劝说，这种方式在灵魂的有效工作方面是薄弱和肤浅的。现在，上帝，最优秀的工作者，以最优秀的方式工作，因此不仅仅通过劝说工作，而是在内心深处有力地工作。上帝创造了灵魂，塑造了灵魂，并知道如何对灵魂进行工作，以及如何在保持其自由和力量的情况下对其进行工作。因此，正如他们非常好地说的那样，他以温和和有力的方式工作：温和地，通过恳求，符合人的本性；有力地，有力地（o）。

There are two things that are the principles of action in men working by reason, working by strength. When there is power to do a thing, and reason why to do it, they work like men. If a man had never so much reason, and not strength, he worketh not. If he hath strength and not reason and grace to guide the action, the action is common, and there is no religion. But when a man worketh by power from reason it is like a man. So there be excellent and strong reasons in the word to dissuade from sin, make us in love with heaven and happiness, if we were believers; and without a power accompanieth the reason secretly and sweetly, and altereth the soul powerfully, all will do the soul no good; and therefore together with reason goeth a divine power to the soul. So God at one time worketh powerfully and sweetly by entreaty. He works suitably to the nature of man, and powerfully to overcome that nature.
有两件事是人们根据理性和力量行动的原则。当有能力去做一件事，并且有理由去做时，他们像人一样工作。如果一个人有很多理由，但没有力量，他就无法工作。如果他有力量，但没有理性和恩典来引导行动，那么行动就是普通的，没有宗教性质。但是当一个人根据理性的力量工作时，就像一个人一样。因此，圣经中有卓越而强大的理由来劝阻罪恶，使我们热爱天堂和幸福，如果我们是信徒的话；如果没有一个秘密而甜蜜地伴随理由的力量，并且有力地改变灵魂，所有这些都对灵魂没有好处；因此，理性与神圣的力量一起作用于灵魂。所以上帝有时候通过恳求来有力而甜蜜地工作。他根据人的本性工作，有力地克服那种本性。

Obj. 4. I come now to answer this—How shall we know whether this virtue, and excellency of virtue, hath wrought on the soul by God and the Spirit of faith?
目标 4. 现在我来回答这个问题——我们如何知道这种美德和卓越的美德是否是由上帝和信仰的圣灵在灵魂上产生的？

To give you some evidences; and first, you may know easily that it hath wrought, but we cannot tell the manner in working, because we will answer a secret objection.
为了给你一些证据；首先，你可能很容易知道它已经起作用，但我们无法告诉你它的工作方式，因为我们将回答一个秘密的反对意见。

Quest. I feel not how God works upon my spirit by his Spirit.
我感觉不到上帝如何通过他的圣灵在我的灵魂上工作。

Ans. It is true, for the present you do not. For instance, grace is wrought in the heart, as the sun works on inferior bodies. Influence cometh from heaven to it, but who can tell you how influence entered into his body? Who can in spring-time see the manner how he is cheered? He seeth he is cheered, but to say exactly the time and measure, that is unknown. It is a sweet and strong influence. We see there is a sweet influence in the working of things, but the very working is unperceivable; so the power of God's ordinances in the working is concealed, but presently after there is an alteration, as we know the spring is come when we see nature altered, and things flourishing and green, and a new face of things over there was in winter. So we know the Sun of righteousness hath shined on our souls in the ordinances and means of salvation, when there is a flourishingness and fruitfulness in our conversations. When our speeches and actions savour of the word and Spirit, we may know that the Sun of righteousness hath shined upon our souls, Ps. 110:3. The church is compared to dew that falleth in the morning. 'The birth of thy womb is as the dew of the morning.' So the best translators have it (p). 'In the day of thy power;' that is, in the powerful work of thy ordinances, the word and sacraments. The birth of Christ, which is* the church begotten by the Spirit, is [as] the womb of the morning; that is, the dew of the morning which falleth from heaven, but insensibly and unperceivably. It hath an high cause to draw it up, and let it fall, and to put virtue into it, to make things fruitful, but none perceiveth the falling of it. So grace is wrought in the heart, as dew falls from heaven; that is, we feel the power and virtue of it, but the manner how grace is wrought, and the church is begotten of God and Christ, is unperceivable. And therefore go to the fruits, where there is a power and excellency of power wrought, and a change is seen in life and conversation; for being a lion before, thou art a lamb, there is a triumphing and prevailing power over corruptions that they were enthralled to before, themselves are not themselves, and therefore judge by obedience.
答案：是的，目前你还不知道。例如，恩典在心中产生，就像太阳对较低级的物体产生作用一样。影响来自天堂，但谁能告诉你影响是如何进入他的身体的呢？谁能在春天看到他是如何被鼓舞的呢？他看到自己被鼓舞了，但要准确地说出时间和程度，那是未知的。这是一种甜蜜而强大的影响。我们看到事物的运作中有一种甜蜜的影响，但这种运作本身是无法察觉的；同样，上帝的仪式在运作中的力量是隐藏的，但之后很快就会有变化，就像我们知道春天来了，当我们看到大自然的变化，万物繁荣而绿色，冬天的景象已经过去。所以我们知道公义的太阳在我们的灵魂中照耀，通过仪式和救恩的方式，当我们的言行充满了道和灵的气息时，我们就知道公义的太阳已经照耀我们的灵魂了，诗篇 110:3。教会被比作早晨降落的露水。“你腹中的胎儿，如同早晨的露水。”所以最好的翻译者拥有它（p）。'在你的权能的日子里'，也就是在你的仪式、圣言和圣礼的有力工作中。基督的诞生，也就是由圣灵所生的教会，就像是'早晨的子宫'，也就是从天上降下的露水，但是不可察觉。它有一个高尚的原因来吸引它，让它降落，并赋予它力量，使事物多产，但没有人察觉它的降落。因此，恩典在心中的运行就像露水从天上降落一样；也就是说，我们感受到它的力量和效能，但是恩典是如何运行的，以及上帝和基督如何生育教会，是无法察觉的。因此，去看果子，那里有一种力量和卓越的力量运行，生活和行为发生了变化；因为从前是狮子的你，现在是羔羊，对以前束缚自己的腐败有一种战胜和胜利的力量，他们不再是他们自己，所以通过顺从来判断。

Then there is a power and excellency of power in the soul, when we have turned by a natural power the nourishment into our constitutions; then we be strong, as Elias, that by strength of the nourishment sent from heaven walked forty days, 1 Kings 19:8. So when we have received the sacraments, and heard as we should, we shall find more ability for duty, for fitness to die, more intercourse with God, more strength of faith against all temptations; and therefore if thou wouldst know what power and excellency of power is wrought in thy soul, examine it by thy strength derived thereby. If you find not strength to overcome temptations and resist corruptions, then you have not yet been good hearers, nor good readers, nor good receivers of the sacraments, as you should be. We know sheep and such creatures are judged of not by that they chew, but by their flesh and fleece, and so should a Christian by his life, his strength, what he is able to do.
然后，在灵魂中有一种力量和卓越的力量，当我们通过一种自然的力量将营养转化为我们的体质时；然后我们就像以利亚一样强壮，他凭借从天上送来的食物的力量行走了四十天，列王纪上 19:8。所以当我们接受了圣礼，并且听从了我们应该听从的话，我们会发现更多履行职责的能力，更适合死亡，更多与上帝的交往，更坚定地抵抗一切诱惑的信心；因此，如果你想知道在你的灵魂中产生了什么样的力量和卓越的力量，就用你由此获得的力量来检验它。如果你发现没有力量来克服诱惑和抵抗腐败，那么你还不是一个好的听众，也不是一个好的读者，也不是一个好的圣礼接受者，就像你应该的那样。我们知道绵羊和其他动物不是通过它们咀嚼的东西来判断的，而是通过它们的肉和毛来判断，一个基督徒也应该通过他的生活、他的力量来判断他能做什么。

And here we may take up just complaint, that many that have great knowledge of the gospel, and have been long professors of the truth, yet they fall before their spiritual enemies; as when Israel, falling before their enemies, complained, 'Lord what is it?' Josh. 7:8. What is the reason that we fall before the enemy? So a man may complain, what is the reason a Christian should fall before his spiritual enemies? That every temptation should overturn him, every corruption and passion enslave him, why is he, so enthralled to temptation? Certainly there hath not been that power and excellency of power in the soul that should be.
在这里，我们可以提出一个公正的抱怨，即许多对福音有深入了解并长期信仰真理的人，却在面对属灵的敌人时跌倒；就像以色列在面对敌人时抱怨说：“主啊，这是为什么？”（约书亚记 7:8）。为什么我们会在敌人面前跌倒呢？一个人可以抱怨，为什么一个基督徒会在面对属灵的敌人时跌倒？为什么每一次诱惑都能颠覆他，每一次腐败和激情都能奴役他，他为什么如此被诱惑所束缚？毫无疑问，灵魂中没有那种应有的力量和卓越的力量。

By these and the like circumstances, we may know whether we have felt this power and excellency of power or no.
通过这些和类似的情况，我们可以知道我们是否感受到了这种力量和卓越的力量。

There is, as we said before, a power in religion, if it be mingled with a believing heart; and till we find that power all will do us no good. Profession of religion and knowledge will be in the brain, therefore labour not to know but to feel divine truths. And when be they felt? When the virtue is felt. It is not enough scire sed sentire. It is not enough to know, but to feel. And when do we feel? When we find the virtue of the word in comforting, in raising and directing, in changing, in transforming.
有一种力量存在于宗教中，如果它与一个有信心的心灵相融合；只有当我们找到了这种力量，一切才会对我们有益。宗教的表白和知识将停留在大脑中，因此不要努力去了解，而是去感受神圣的真理。那么何时才能感受到呢？当我们感受到这种力量时。仅仅知道是不够的，我们需要去感受。那么我们何时才能感受到呢？当我们在安慰、提升和引导中找到真理的力量时，当我们在改变和转化中找到真理的力量时。

We think we believe all things necessary, when we can say them and speak of them, but there is never an article of our creed, but being apprehended by faith, worketh mightily upon the soul in an excellent manner. As for example, 'I believe in God the Father Almighty,'* how shall I know I believe? If the Spirit of God witness to my spirit that God is my Father, and teacheth me to go to him as a Father in all my necessities, I know he is Almighty. When I am under strength of temptation and oppositions whatsoever, he is able to raise my soul, and after death to give it a better being than in this world; and I believe in him as the Father Almighty, when I will not distrust him. He is my Father, and will do me good. He is Almighty, and can do all for my good. So 'I believe in Christ, born of the Virgin Mary.' This a man believeth not till Christ be born in the heart and the image be stamped upon his soul, and a disposition suitable to Christ; and so 'for the death of Christ.' The cross of Christ, it is a crucifying knowledge. I know Christ died for my sins. The faith of this crucifieth this corruption for which Christ was crucified, when I look upon my corrupt nature, with that odium and detestation that Christ had when he suffered for them. So that I feel not things with power and efficacy, till something be wrought by them. So I believe not Christ 'is risen again,' unless I find that power that raised him quicken my heart and raise me to heavenly-mindedness, to ascend with Christ, and sit in heaven with Christ. A man believeth not that Christ is in heaven unless he hath glorious thoughts. He doth but talk of them. He that believeth Christ his head is in heaven, Christ and he being all one, can he be much cast down with any trouble here, or be abased here when he believeth this? No. And therefore saith the apostle, 'If you be risen with Christ,' as you be, if you belong to Christ, and have the same Spirit that raised his body raising you, then 'seek the things above, and not the things beneath,' Col. 3:1, and savour the things that be spiritual, and suitable to your condition. So a man cannot believe his 'sins be forgiven,' but he must love, he must have joy and peace: 'Being justified by faith, we have peace with God,' Rom. 5:1. He that findeth not peace in his conscience, how knoweth he that his sins are forgiven? 'Be of good comfort, thy sins are forgiven,' Mat. 9:2. A man that knows his sins are forgiven, he is comforted, for his debt is paid, and all discharged. And so 'the resurrection of the body and life everlasting,' what is the power of it? It maketh him as willing to die as when he goeth to sleep, for when he goeth to bed he knoweth he shall rise again, and rise better and more refreshed. So a man that is to die he resolveth, I lay down my body, and shall rise again, as sure as I shall rise out of my bed, and more sure, for many die in their sleep. So if we believe 'the coming of Christ to judgment,' the virtue of it will shew itself in walking fruitfully and carefully. Christ must come again, and I must make account of all. And so 'life everlasting.' If a man believeth that, what courage will it infuse! There is never an article but if it be believed hath a spiritual infusion in it. Let a man believe life everlasting, he will not care to venture his life for religion and his country. What will he care to adventure a life [which] is nothing but vanity?
我们认为当我们能够说出并谈论所有必要的事情时，我们就相信了一切。但是，我们的信条中没有一条不是通过信仰而被理解的，它以卓越的方式在灵魂上产生了强大的作用。例如，'我信上帝，全能的父'，我如何知道我相信？如果上帝的灵向我的灵作证上帝是我的父，并教导我在我一切的需要中去寻求他，我就知道他是全能的。当我面临诱惑和各种阻力时，他能够振奋我的灵魂，并在死后给予它比这个世界更好的存在；当我不会不信任他时，我相信他是全能的父。他是我的父，会对我行善。他是全能的，能为我做一切好事。所以，'我信基督，由童贞马利亚所生'。一个人直到基督在他的心中诞生并在他的灵魂上刻上基督的形象，并具备与基督相适应的性情，他才会相信这一点；同样，'为基督的死亡'。基督的十字架，它是一种使人受苦的认知。我知道基督为我的罪而死。 这信仰将这腐败之物钉死，基督为此被钉十字架，当我看着自己腐败的本性时，怀着基督为之受苦时的厌恶和憎恶。所以，除非有一些事情通过它们的作用来发生，否则我感受不到事物的力量和效力。所以，除非我发现那使基督复活的力量使我的心复活并使我升入天堂的思想，我才相信基督“复活了”。一个人如果没有荣耀的思想，他就不会相信基督在天堂。他只是在说而已。相信基督是他在天堂的头，基督和他是一体的，他能因为任何困扰而沮丧吗？他能因为在这里被贬低而感到羞愧吗？不。因此，使徒说：“你们若是与基督一同复活，就当寻求在上面的事物，不要寻求地上的事物。”（歌罗西书 3:1），并且品味属灵的事物，与你的境况相适应。所以，一个人不能相信他的“罪得赦免”，除非他必须有爱，必须有喜乐和平安：“我们因信称义，就与神和好了。”（罗马书 5:1）。 那些在良心中找不到平安的人，如何知道他们的罪已经得到宽恕？“放心吧，你的罪已经得到宽恕。”（马太福音 9:2）一个知道自己的罪已经得到宽恕的人会感到安慰，因为他的债务已经偿还，一切都已经了结。所以，“身体的复活和永生”有什么力量呢？它使他愿意像入睡一样去死，因为当他上床睡觉时，他知道他将会再次复活，而且会更好、更有精神。所以一个即将死去的人会下定决心，我放下我的身体，我将会再次复活，就像我从床上起来一样确定，而且更加确定，因为许多人在睡梦中死去。所以，如果我们相信“基督再来审判”，它的力量将在我们行走中显现出来，结果是多产和小心。基督必须再次来临，我必须对一切负责。所以，“永生”。如果一个人相信这一点，它将注入什么勇气！每一条信条都有一种属灵的注入，只要相信它。让一个人相信永生，他就不会在为宗教和国家冒险时在乎冒险自己的生命。他会在乎什么冒险一种虚无的生命呢？

I do but touch these things, to shew that out of the grounds of religion there is a power in them, if they be apprehended and believed; and if they have not this power, we believe them not. We talk of them, but are not moulded to them; as the apostle's phrase is, 'We are not fashioned to them,' 2 Cor. 3:18. So that we may try whether the word hath wrought mightily on us, by the power we find in us altering our natures.
我只是触摸这些事物，以显示宗教的基础上有一种力量，如果我们能理解并相信它们；如果它们没有这种力量，我们就不相信它们。我们谈论它们，但并没有被塑造成它们；正如使徒所说的，“我们没有被塑造成它们”，哥林多后书 3:18。因此，我们可以通过我们发现在我们身上改变我们本性的力量来试验上帝的话是否在我们身上产生了强大的作用。

Quest. 5. Well, what course shall we take, that we may find this power of the ordinances and word, and an excellent power?
问题 5. 那么，我们应该采取什么措施，才能找到这些仪式和话语的力量，以及卓越的力量呢？

Ans. (1.) Remember all is of God, from God's Spirit. The third person in the Trinity is next to us, and next in working. God the Father and Son work by the Spirit. For as it is in the body, there be the veins and arteries put together, the veins carry the blood, the arteries carry the spirits, the blood in the veins nourish the spirits in the arteries, the spirits in the arteries quicken and enliven the blood; [so] the word is as blood in the veins. For as blood spreads itself over all the body by the veins, and feedeth the several parts, so the word spreadeth itself over the whole man, over all the powers of man, over his understanding, will, and affection. It spreadeth itself over all the actions of man, for all must be done in virtue of some word. It spreadeth itself as blood spreadeth over the body, but together with the blood there must be spirits to quicken the blood; so there must be the Spirit with the word. The word is vehiculum Spiritus, the chariot which carrieth the Spirit. And therefore consider the concurrence of these two when ye come to God. They be coupled together as the veins and arteries; and when we have to do with divine truths, remember to beg for the Spirit, and therefore, Ps. 119:18, 'Open mine eyes, Lord, open mine eyes.' His eyes were opened, and yet 'Lord, reveal the wonders of thy law more.' So we must pray for a fresh, new revelation of truths to us. And are we quicker and better-sighted than he or Paul, that prayed so often for the Spirit of revelation, and that God would take off the veil of ignorance and unbelief from the heart?* There is a natural veil upon divine things, that we cannot see them in their truths and excellency. Therefore pray to God by the Spirit to take away this veil.
答案：（1）记住一切都是出自上帝，来自上帝的圣灵。三位一体中的第三位与我们相近，并在工作中相连。上帝父和上帝子是通过圣灵工作的。就像在身体中，静脉和动脉相连，静脉输送血液，动脉输送精神，静脉中的血液滋养动脉中的精神，动脉中的精神使血液活跃和生气勃勃；[所以]话语就像静脉中的血液。就像血液通过静脉遍布整个身体，滋养各个部分一样，话语遍布整个人，遍布人的所有能力，包括理解、意愿和情感。它遍布人的所有行动，因为所有行动都必须依靠某种话语来完成。它像血液一样遍布身体，但血液必须有精神来使其活跃；所以话语必须有圣灵。话语是圣灵的载体，是运载圣灵的战车。因此，当你们来到上帝面前时，请考虑这两者的共同作用。 他们像静脉和动脉一样相互连接在一起；当我们涉及神圣的真理时，记得祈求圣灵，因此，诗篇 119:18，“求你开我的眼睛，使我看出你律法中的奇妙。”他的眼睛已经被打开，但他仍然祈求：“主啊，让你的律法的奇妙更加显露。”因此，我们必须祈求神给我们新的启示。我们难道比他或保罗更敏锐、更有洞察力吗？他们经常祈求启示的圣灵，求神将无知和不信的面纱从心中揭去。*在神圣的事物上有一个自然的面纱，我们无法看到它们的真理和卓越。因此，通过圣灵向神祈求，求神除去这个面纱。

Ans. (2.) And if we would feel the power, and the excellency of the power, of the word, enter into our own hearts, and see our own necessity every day, and see our own wants of God, who doth shew his power in weakness, labour to see a necessity of divine power and divine truths, a necessity to do anything well, and that our callings are not sanctified unless we sanctify them in a morning by prayer, and direct them to ends above nature and above the world, and make them serviceable for the soul. See a necessity of grace and of the efficacy and power of the word, and necessity will enforce us out of ourselves to him, in whom is the fountain of all strength, that we may be 'strong in the power of his might,' Eph. 6:10, 2 Tim. 2:1. Beloved, times are coming to every one of us that will enforce us to seek for strength and for power. Can we undergo afflictions when they come without spiritual strength? We may carry them as civil men, but great crosses may come above all morality and civility. Ahithophel had brains enough, but having no grace he sunk. Judas had much knowledge, but sunk under it. So though we have strong brains and great parts, we shall sink under them if we have not grace. A Christian must be more than a man, as grace raiseth a man above a man, makes him spiritual. By virtue of this power we must be more than men, else we shall meet with things which are above a man, fiery temptations and Satan's darts, and if we are not more than a man, woe be to us. Therefore labour to feel and see our own wants; present and propound beforehand all possibilities. What if our lives should be questioned? Sickness will come, death will come. What strength have I? What faith have I? What have I lived upon before, and what do I know? Do I believe all I know? As Joseph provided against hard times, Gen. 41:48, times of spending will come, therefore lay up knowledge, and often examine if things be to us as to themselves. Divine truth is holy, full of majesty and power in itself. What is that to me if it be not so to me? It will do me no good, but help to damn me. Do I find that power and efficacy that is said to be in them? If not, never give over waiting on the means that God hath appointed for that purpose.
答案（2）如果我们能感受到上帝的话语的力量和卓越，进入我们自己的内心，每天看到我们自己的需要，看到我们对上帝的需要，他在软弱中显示他的力量，努力看到神圣的力量和真理的必要性，努力做好任何事情的必要性，我们的职业只有在早晨通过祷告使其成为圣洁，并将其引导到超越自然和超越世界的目标，并使其对灵魂有益。看到恩典的必要性，看到话语的效力和力量的必要性，必要性将迫使我们离开自己，去寻求那位拥有一切力量源泉的主，使我们能够在他的力量中“刚强起来”，弗 6:10，提后 2:1。亲爱的，我们每个人都将面临需要寻求力量和能力的时刻。当苦难来临时，我们能否没有属灵的力量来承受？我们可以像世俗人一样应对它们，但是巨大的十字架可能超越一切道德和礼貌。亚希多弗有足够的智慧，但没有恩典，他沉沦了。犹大有很多知识，但在其中沉沦了。 所以，尽管我们拥有强大的智慧和出色的才能，如果没有恩典，我们将沉沦其中。一个基督徒必须超越人类，因为恩典使他超越凡人，使他成为属灵的人。凭借这种力量，我们必须超越凡人，否则我们将遇到超越人类的事物，如火热的诱惑和撒旦的箭矢，如果我们不超越凡人，我们将遭受灾难。因此，努力感受和看到我们自己的需求；提前展示和提出所有可能性。如果我们的生命受到质疑怎么办？疾病将来临，死亡将来临。我有多大的力量？我有多少信仰？我以前靠什么生活，我知道什么？我相信我所知道的一切吗？正如约瑟为艰难时期做准备一样，创世记 41:48，花费的时期将会来临，因此积累知识，并经常检查事物对我们是否如同它们对待自己一样。神圣的真理本身是神圣的，充满威严和力量。如果对我来说不是这样，那对我有什么用呢？它对我没有好处，只会帮助我灭亡。我是否发现了所说的那种力量和效果？如果没有，永远不要放弃等待上帝为此指定的方法。

Beloved, it concerneth us nearly and very much, for if we do find the power of divine truths in our hearts, Oh happy men! If we find it hath wrought a change and alteration, it will make the weakest Christian stronger than all the gates of hell. Take a weak Christian that hath digested the word and mingled it with faith, a few divine truths digested and mingled with faith will stand out against the devil and all temptations, even at the hour of death, because they be divine truths, and God goeth with them; the truths being divine of themselves, and likewise divine power going with them, having the strength of God for every word. As a man is, the word of a man is. It is as powerful as himself, and the word of a noble man, the word of an honest man, is as the man is. Now consider what word it is, and what power is annexed to it. Labour to feel the power of these divine truths, and all hell let loose cannot overcome the weakest Christian, not a fool, not a novice, not a child in religion, much less a strong Christian. But the tongue of men and angels, if men will be drowsy, and lazy, and dead, will not make them affected with these things, but those that belong to God understand what these things mean.
亲爱的，这与我们密切相关，非常重要，因为如果我们在心中找到了神圣真理的力量，哦，多么幸福的人啊！如果我们发现它已经产生了改变和转变，它将使最软弱的基督徒比地狱的一切门更坚强。拿一个虚弱的基督徒，他消化了神的话语并与信心融合，一些神圣的真理与信心融合在一起，将能够抵挡魔鬼和一切诱惑，甚至在临终之时，因为它们是神圣的真理，上帝与之同在；这些真理本身就是神圣的，而且有神圣的力量与之同行，每个字都有上帝的力量。一个人如何，他的话语也如何。它的力量与他本人一样强大，一个高贵人的话语，一个诚实人的话语，就如同这个人一样。现在想想这是什么样的话语，以及它所附带的力量。努力感受这些神圣真理的力量，即使是地狱的一切恶魔都无法战胜最软弱的基督徒，更不用说一个愚人、一个新手、一个宗教的孩子，更不用说一个坚强的基督徒了。 但是，即使是人类和天使的舌头，如果人们昏昏欲睡、懒散和死气沉沉，也无法使他们对这些事情产生兴趣，只有属于上帝的人才能理解这些事情的含义。

We are speaking of the end of this dispensation of God, that he would have this blessed treasure of divine truths carried in 'earthen vessels,' that 'the excellency of the power may be of God and not of us.' Now in the end three things are considerable.
我们谈论的是上帝的时代的结束，他希望这宝贵的神圣真理被携带在“土器”中，以使“能力的卓越归于上帝，而不归于我们。”现在，在结束时有三件事值得考虑。

1. First, That there is a 'power' in the ordinances of God, and an 'excellency of power.'
首先，上帝的仪式中有一种“力量”，以及一种“卓越的力量”。

2. That this excellent power of the ordinances of God 'is of God.' It is not of the 'earthen vessel.' No. It is not in the treasure itself. It is not in the gospel, distinct and abstracted from divine power accompanying it, but it is of God, exclusively set down, and not of us.
这种上帝的法令的卓越力量“来自上帝”。它不是来自“土器”。不，它不在宝藏本身。它不是在福音中，与神的力量分离和抽象，而是来自上帝，专属于上帝，而不是我们。

3. The intention why God would have this power, and excellent power, to be in earthen vessels and not of us. See how he demonstrateth it, that it may appear that the power is of God and not of us. There is excellent power, and it is of God. How doth it appear? Compare the meanness of the vessel with the excellency of the treasure, and it shall appear that all the good done by the ordinance is not by the vessel, but from the treasure, or rather from God himself, whose treasure it is.
3. 为什么上帝会选择将这种力量、这种卓越的力量存在于土器中，而不是我们自己身上的意图。看他是如何证明这一点的，以显示这种力量是来自上帝而不是我们自己。这是一种卓越的力量，它来自上帝。它是如何显现的呢？将容器的卑微与宝藏的卓越进行比较，就会显现出所有通过仪式所做的善行并不是由容器完成的，而是来自宝藏，或者更确切地说，来自上帝自己，因为这是他的宝藏。

That there is a power, and an excellent power, of God's ordinance, we have shewed at large.
我们已经详细展示了上帝的命令中存在着一种强大而卓越的力量。

We have shewed wherein this power consisteth, and how it is of God. All the power is of God, else the ordinance is dead; and indeed unless God's virtue go along with it, what can do the soul good? Afflictions make men worse. The law hath only a power to harden us. The law by the power of God killeth, but it quickeneth not. Let not the power of God go with the ministry of Christ, it doth no good.
我们已经展示了这种权力的所在，以及它是来自上帝的。所有的权力都来自上帝，否则这个规定就是无效的；实际上，除非上帝的力量与之同在，否则什么能使灵魂受益呢？苦难使人变得更糟。律法只有一种使我们变得更坚硬的力量。律法凭借上帝的力量杀死人，但不能使人复活。如果上帝的力量不伴随着基督的事工，它就没有任何好处。

How many sermons did Christ preach which did no good? 'He piped and they would not dance. They would not 'mourn' when he preached matter of humiliation, when he preached matter of comfort 'they would not dance,' Mat. 11:17, but, like froward children, they were untractable, and nothing would work upon them; and therefore without God and the work of the Spirit, not man, not an angel, not Christ himself, can work upon an obstinate stubborn soul.
基督传讲了多少讲道没有起到作用？“他吹笛子，他们不跳舞。当他传讲谦卑的事情时，他们不“哀悼”，当他传讲安慰的事情时，他们不跳舞，马太福音 11:17，但他们像顽固的孩子一样，他们难以驾驭，没有什么能够影响他们；因此，没有上帝和圣灵的工作，不是人，不是天使，甚至不是基督自己，都无法影响一个顽固的固执的灵魂。

I shewed that the excellency of this power must be of God and not of us. I propounded divers cases and questions, and answered some. I will briefly answer some now, as,
我表明这种力量的卓越性必须来自上帝而不是我们自己。我提出了一些情况和问题，并回答了一些。现在我将简要回答一些问题，比如，

Quest. First, Not to speak of what I then delivered, if there be no power in the ordinances, why do we exhort people and stir them up to believe and to repent, if all power be conveyed from God, as we proved the last day at large, and that they have no power at all in themselves?
首先，如果圣礼没有力量，为什么我们要劝勉人们相信和悔改呢？如果所有的力量都来自上帝，正如我们在前一天详细证明的那样，他们自己没有任何力量。

Ans. I answer, God's word in the ordinance is an operating word, a working word, as in the creation, 'Let there be light, and there was light,' Gen. 1:3. So in miracles, 'Lazarus, come forth,' John 11:43. There went an almighty power with the word of Christ, and Lazarus comes out. 'Believe and repent.' There goeth out an almighty power with the ministerial word, and giveth power to believers. Dum jubet juvat, where God commandeth he helpeth. His word is clothed with an almighty power. And therefore though we exhort men to do so and so, we say not, they can do it themselves, but together with the speech there goeth a commanding power. The Spirit of God clotheth the word. Loquitur Deus ad modum nostrum, agit ad modum suum, God speaketh according to our measure, worketh according to his own. We are men, and are to do things by reason and understanding. God speaks to us by way of open reason, and shewing grounds of reason, because loquitur ad modum nostrum. But when he comes to give strength and power to reason, all moral power or reason will do no good without inward strength, and therefore agit ad modum suum, mightily, powerfully, and by way of persuasion and reason, and all to condescend to our manner, yet still all the while as a God.
答：我回答，上帝的话语在圣礼中是一种行动的话语，一种有效的话语，就像在创造中，“要有光，就有了光”（创世记 1:3）。所以在奇迹中，“拉撒路出来”（约翰福音 11:43）。基督的话语带着全能的力量，拉撒路就出来了。“相信并悔改。”传道的话语带着全能的力量，给予信徒力量。当上帝命令时，他就帮助。他的话语被赋予全能的力量。因此，虽然我们劝告人们去做这样或那样的事情，但我们并不说他们可以自己做到，而是在言语中有一种命令的力量。上帝的灵赋予了话语。上帝按照我们的方式说话，按照他自己的方式行事。我们是人，必须凭借理性和理解去做事。上帝通过明确的理性方式对我们说话，并展示理性的根据，因为他按照我们的方式说话。 但是当他来赋予理性力量和能力时，所有的道德力量或理性都没有内在的力量是无益的，因此他以自己的方式，强大而有力地，通过说服和理性的方式，以及顺应我们的方式，但始终如神一般。

And therefore it is a childish thing for them to infer that there is power in man, because God persuadeth and exhorts. God with these infuseth his power, he conveyeth power into the will and affection this way. Then he works powerfully when he seemeth to condescend thus far, and this exhortation is but to drive us out of ourselves to the rock of our strength, and to the spring of all comfort. It is but to drive us to Christ, and therefore wheresoever you have a commandment in one place, ye have a promise in another. If you are commanded to turn to God, to mortify lusts, we have a promise of assistance that we shall do these things. The commandments may make us go out of ourselves with humility, the promise makes us go to God with confidence in him. And therefore it is ignorance of God's divine dispensations to enforce any power and strength in us from those sweet exhortations that are commended to us in Scripture.
因此，他们认为人有能力是幼稚的，因为是上帝劝说和鼓励。上帝通过这种方式注入他的力量，将力量传递到意愿和情感中。当他似乎如此屈尊时，他就会有力地工作，这种劝告只是为了将我们驱使到我们力量的磐石和所有安慰的泉源。这只是为了将我们驱使到基督那里，因此无论你在一个地方有一个命令，你在另一个地方都有一个应许。如果你被命令转向上帝，克制欲望，我们有一个辅助的承诺，我们将做这些事情。命令可以让我们以谦卑的心态离开自己，而承诺让我们以对上帝的信心去找他。因此，如果我们从圣经中赞扬的那些甜蜜的劝告中强调我们自己的力量和能力，那就是对上帝神圣安排的无知。

Quest. 2. Secondly, If there be such power and efficacy in God's ordinances accompanied with the Spirit, as indeed there is, whence then cometh the resisting in men? It sheweth there is more in man's malice than in; God's ordinance. I answer thus,
第二，如果神的仪式伴随着圣灵具有如此强大的力量和效果，那么人们为什么会抵抗呢？这表明人的恶意比神的仪式更强大。我的回答是，

Ans. That God intendeth to convert and put forth his strength that way. For those whom God intendeth to put forth his strength for, it tendeth to conversion. He joineth such a strength with the ordinances, as overcometh all rebellion and resistance in them that he doth convert, as Augustine saith well, volentem hominem salvum facere, when God will save a man, no stubbornness of his will shall withstand (q), else the will of man were stronger than God's. And it is a high point of comfort that the goodness of God is above the malice of man, that there is a greater power in the ordinances and efficacy, than there can be indisposition in man, whatsoever it is in the party.* For all things in the world, in the soul of man, which is the most rebellious, refractory, and stubborn thing, all things in the world are in obedience to the first worker. There is an aptness which is of purpose for this matter which we speak of. There is an active power in the creature, whereby it is ready to work, and this active power to do good we have none at all. There is a passive power, as in wax to receive impression. This we have not. We cannot so much as receive goodness. The reason is, because good things, so long as we be corrupted, be presented to us as folly. A wise man will never take that he apprehendeth [to be] folly. To a carnal wise man, the most excellent things in the world are presented as folly, and he will not subject to the impression of divine truths when they be presented. And therefore there is neither active nor mere passive power. But there is potentia obedientialis, a power obediential. That is, in plain terms, there is such a subjection of the soul of man to God the first cause, that it yields to him when he worketh. He knoweth all the windings and turnings of it. He can deal as he pleaseth, preserving the liberty of it without prejudice of its liberty. For both things, and the manner of working things, are of God, and preserved by God. God he carrieth things so, as he preserveth modum agendi, the manner of working peculiar to things; so that all things are obedient to God's manner of working. For they cannot resist him: there is no question of that.
答：上帝意图转化并展示他的力量。对于上帝意图展示他的力量的人来说，这倾向于转化。他将这样的力量与仪式结合在一起，以克服所有反叛和抵抗他所转化的人，正如奥古斯丁所说的那样，当上帝要拯救一个人时，他的顽固意志将无法抵挡，否则人的意志将比上帝更强大。这是一种极大的安慰，上帝的善良超越了人的恶意，仪式和效力具有更大的力量，而人的不适应无论是什么，都无法阻挡。因为世界上的一切，包括人的灵魂，它是最叛逆、顽固的东西，世界上的一切都服从第一位工作者。对于我们所说的这个问题，有一个特定的适应性。有一种活跃的力量在创造物中，使其准备好工作，而我们根本没有这种积极的力量去行善。还有一种被动的力量，就像蜡一样接受印象。我们没有这个能力，我们甚至不能接受善良。 原因是，因为好事物，只要我们被腐化，它们就会呈现给我们作为愚蠢。一个聪明人永远不会认为他所理解的是愚蠢的。对于一个肉体上聪明的人来说，世界上最优秀的事物被呈现为愚蠢，当神圣的真理被呈现时，他不会接受。因此，既没有主动的力量，也没有纯粹的被动力量。但是有顺从的能力，一种顺从的力量。换句话说，人的灵魂对上帝第一原因有如此的顺从，当他工作时，它向他屈服。他了解它的所有曲折和转折。他可以随心所欲地处理，保持它的自由而不损害它的自由。因为事物和工作方式都是出自上帝之手，并由上帝保护。上帝以这样的方式处理事物，以保持事物特有的工作方式，所以一切都顺从于上帝的工作方式。因为它们无法抵抗他：这是毫无疑问的。

Obj. But we say, that as the Scripture speaks, there is resistance in things. Resistance is in them that belong not to God, or in them that belong to God, till he putteth forth an invisible strength to convert them. But if they resist, they may resist the work of God's Spirit. Then there is some excuse for them.
但我们说，正如圣经所说，事物中存在着抵抗。抵抗存在于那些不属于上帝的人，或者那些属于上帝的人，直到他发出一种看不见的力量来改变他们。但是如果他们抵抗，他们可能会抵抗上帝的灵的工作。那么他们就有一些借口。

Ans. I answer, No. They may pretend the word is not powerful enough the ordinance is not able enough; but let them leave secret things to God. There is no man converted, but his heart will tell him that God was before-hand with him. God enforceth goodness on men; they willingly resist it. God is then before-hand with them, and there is no man that withstandeth God's workings, but his heart will tell him that the fault is altogether in himself; for God is willing to yield more power to him than he is willing to receive, and that maketh him afraid of the means of salvation. If I go to such, and converse with such, they will advise me to alter my course. They will put conceits in me, disquiet my mind, vex me and torment me. I shall hear what crosseth my old ways, and I am resolved still to walk in my old courses, and so their hearts tell them they willingly betray their own souls. So that they cannot pretend the weakness of the understanding, but strength of corruption, which declineth the ordinance.
答案：我回答，不。他们可能假装这个词不够有力，法令不够能干；但让他们把秘密的事情留给上帝。没有人被改变，但他的心会告诉他，上帝在他之前就已经做了。上帝强迫人们行善；他们自愿抵抗。上帝在他们之前，没有人能够抵挡上帝的工作，但他的心会告诉他，错误完全在他自己身上；因为上帝愿意给他更多的力量，而他不愿意接受，这让他害怕得救的途径。如果我去找这样的人交谈，他们会建议我改变我的方式。他们会给我一些奇思妙想，扰乱我的思绪，使我烦恼和折磨。我会听到与我以前的方式相悖的东西，而我决心仍然走我以前的路，所以他们的心告诉他们，他们自愿背叛自己的灵魂。所以他们不能假装理解力的不足，而是腐败的力量，使他们违背法令。

The two witnesses, Rev. 11:10, 'tormented the world;' and so the ordinances, the truths of God, torment some kind of men. But to let such go, I speak to them that belong to God. Here is our comfort, that the ordinances of God are powerful, 'and mighty, but through God, to beat down all strongholds,' 2 Cor. 10:4, and therefore come and attend upon the means of salvation. Come; though you be lions, you may go out lambs! Come; though you be wolves, you may go out sheep! For the knowledge of God, accompanied with the Spirit of God, as Isa. 11:6, may alter and change your natures, transforming you to be like to Christ, whose word it is. It is a transforming, converting word.
两位见证人，在启示录 11:10 中，“折磨了世界”；同样，神的真理，神的教令，也折磨着某些人。但是，我要对属于神的人说这些话，让那些受折磨的人离开。我们的安慰在于，神的教令是有力量的，“能拆毁人的坚固营垒”，哥林多后书 10:4，因此，请前来参加救恩的途径。来吧，即使你们是狮子，也可以变成羔羊！来吧，即使你们是狼，也可以变成羊！因为认识神，并伴随着神的灵，如以赛亚书 11:6 所说，可以改变你们的本性，使你们变得像基督一样，因为这是他的话语。这是一句能够改变和转化的话语。

Where it doth not convert the heart and conscience of men, or tell them that God was willinger to convert them than they were willing to be converted, the fault is in themselves; but I will always hope well of them that carefully and diligently come within God's reach. The ministry of the gospel is said to be the power of God; and Isa. 53:1, 'the arm of God.' 'To whom is the arm of God revealed?' that is, the power of God in the ordinance. Those that will come within the power and reach of God, never despair of them. They that will meekly subject* to God's dispensation, and not proudly despise the powerful working of God, that attend 'at the posts of wisdom,' Prov. 8:34, if not at one time, yet at another, there is a blessed hour to come for the angel to stir their waters; for the Holy Ghost to stir the waters to heal their souls. Therefore I speak to all them that love their own souls, never to weary of God's ordinances. Though the means be weak, yet the glory of God, and power of his Spirit, will be more eminently apparent in the weakness of the means, as the apostle saith here, 'The excellency of the power is of God, and not of man.'
在它不能改变人的心灵和良心，或告诉他们上帝更愿意改变他们而不是他们愿意被改变时，错误在于他们自己；但我将始终对那些小心谨慎地接近上帝的人抱有希望。福音事工被称为上帝的力量；以赛亚书 53:1 说，“上帝的膀臂向谁显露？”也就是说，上帝的力量在圣礼中显露出来。那些愿意接近上帝的人永远不会绝望。他们愿意谦卑地顺从上帝的安排，不傲慢地蔑视上帝的大能工作，如箴言 8:34 所说，“凡等候我的，便为有福。”即使不是一次，也会有一个有福的时刻，天使会搅动他们的水，圣灵会搅动水来医治他们的灵魂。因此，我对所有爱惜自己灵魂的人说，永远不要厌倦上帝的圣礼。虽然手段是脆弱的，但上帝的荣耀和他的圣灵的大能将在这脆弱的手段中更加显著，正如使徒在这里所说，“这至高的能力是出于上帝，不是出于人。”

Now, to make some further use of this: Is all the power of God?
现在，进一步利用这一点：是全部上帝的力量吗？

1. Therefore observe another thing, we must not depend on the power of the ministry, and the excellency of the minister his parts and gifts. Why? The power and excellency is of God. And we may say by experience, that men that think themselves converted by some excellent parts of a rare man, it is usually but a shallow repentance. And they that be hanged by the ears upon men of good parts, they seldom hold out. But where the soul is wrought upon by grounds from the word, and evidence from the Spirit in the teacher.…* But conversion wrought only by admiration of the parts of the teacher, it is with them as with them in the gospel: 'They marvelled at him, and stood astonished, but they left him, and went their ways,' Mat. 13:54. And therefore take heed of depending on men for the efficacy of the sacraments. Some are to blame that way. Unless they have such a preacher they will not receive it, as if the doing and efficacy of the sacrament depended on that, if they be placed in the office of the ministry and have a calling. Now look 'to the power of God, and the excellency of that power,' in his own ordinance by whomsoever. We will receive gold out of any hand, we will receive a pearl from a mean person. Do we regard the pardon itself, or the person that bringeth the pardon? No, we look to the pardon. If that be right, it is no matter who bringeth the pardon, who offers this treasure of life. Look to the excellency of the things themselves, and God, though in the course of means—we must add that,—God doth ordinarily convert by the best men, that can speak from the heart to the heart. He can kindle others best that is kindled in his own heart, begetting, being from a love in the teacher. They that are truly, sanctifiedly affected, they can beget others sooner than others. And therefore in the course and ways of means, God for the most part useth blessed and holy means for working of the great work of conversion for the most part.
因此，我们必须注意另一件事，我们不能依赖事工的力量和牧师的卓越才能和恩赐。为什么？因为力量和卓越是来自上帝。我们可以通过经验说，那些认为自己是被某个卓越人才的部分改变的人，通常只是表面上的悔改。那些完全依赖有才华的人的人很少能坚持下去。但是，当灵魂受到来自圣经的根据和来自教师的圣灵的证据时……*但是，只有对教师的才能感到钦佩才能带来的悔改，就像福音书中的情况一样：“他们对他感到惊讶，目瞪口呆，但他们离开了他，各自走了自己的路。”（马太福音 13:54）因此，要小心依赖人来获得圣礼的效力。有些人在这方面是有责任的。除非他们有这样的传道人，否则他们不会接受，好像圣礼的行使和效力取决于那个人，只要他们被任命到事工的职位并有一个呼召。现在，无论是谁，都要看“上帝的力量和那力量的卓越”在他自己的圣礼中。 我们将从任何人手中得到黄金，我们将从卑鄙之人那里得到珍珠。我们关注的是赦免本身，还是带来赦免的人？不，我们看重的是赦免。如果赦免是正确的，那么带来赦免的人无关紧要，无论是谁提供了这个生命的宝藏。看重事物本身的卓越性，而上帝，虽然在手段的过程中——我们必须补充一下——上帝通常通过最好的人来转化，那些能够从内心对内心说话的人。那些真正被圣洁感动的人，比其他人更能使别人感动。因此，在手段的过程和方式中，上帝大多数时候使用祝福和圣洁的手段来进行转化的伟大工作。

Yet God tieth not himself to the excellency of means. Oftentimes the greatest men of all, God humbleth them, to do others good. As we see Isaiah, that great kingly prophet, saith he, 'We have laboured in vain,' Isa. 49:4, seq. I have laboured to subdue the people to God, but to no purpose. 'Son of man, go, harden the people's hearts.' So excellent a power, instead of converting, maketh them worse, and so it is, that the most excellent preacher, both for parts and likewise for graces, oftentimes doth harden and make them worse. God will have it so; it shall be the savour of death to some presumptuous proud persons, and not a savour of life, 2 Cor. 2:16. And therefore we must not look altogether on the excellency of the persons that preach, nor to their meanness, but to the ordinance of God.
然而，上帝并不局限于手段的卓越性。往往最伟大的人，上帝使他们谦卑，为了造福他人。正如我们所见，伟大的君王先知以赛亚说：“我辛苦劳碌，毫无结果。”（以赛亚书 49:4）我努力使人们归顺上帝，但毫无成果。“人子啊，去使人民的心变硬。”如此卓越的能力，与其使人皈依，反而使他们变得更糟，因此，最优秀的传道人，无论是在才能上还是在恩典上，往往会使人变得更加顽固和恶劣。上帝愿意如此；对于一些傲慢自负的人来说，这将是死亡的气味，而不是生命的气味（哥林多后书 2:16）。因此，我们不应完全看重传道人的卓越性，也不应看重他们的卑微，而是要看重上帝的命令。

2. Give me leave farther to add this thing: God sheweth his power, and his excellent power, by his own ordinance; and therefore other courses are not sanctified for conversion, nor for spiritual good to the soul. This observe. There is a conceited superstitious generation of men, ill-bred for the most part, not for want of parts, but for superstitious breeding. They have great admiration of a bastardly means of good, what do I call them? Means they set up themselves, which God never sanctified. Oh, they will have crucifixes, and such and such helps. Who ever sanctified this? Every workman will work with his own tools and instruments. Did God ever sanctify crucifixes and the like to stir up devotion? What kind of devotion is like to come to that, that God never blessed to that end? A bastardly devotion from a bastardly means. And usually people give to those kind of things higher measure of admiration than to good and sanctified means.
请给我进一步解释这一点：上帝通过自己的命令显示了他的力量和卓越的力量；因此，其他方式不能被神圣化用于转化，也不能为灵魂带来属灵的好处。请注意这一点。有一群自负、迷信的人，大多数人教养不良，这不是因为缺乏才能，而是因为迷信的教养。他们对一种非正统的好方法非常钦佩，我该如何称呼他们呢？他们自己设立的方法，上帝从未神圣化过。哦，他们会有十字架和其他一些辅助工具。谁曾神圣化过这些？每个工匠都会用自己的工具和仪器工作。上帝曾经神圣化过十字架和类似物来激发虔诚吗？这样的虔诚可能会带来什么样的结果，上帝从未为此加持过呢？一种来自非正统方法的虔诚。通常人们对这些事物给予更高的钦佩程度，而不是对好的、神圣化的方法。

I never knew, nor ever shall know, a superstitious person to like of things sanctified of God, but in that proportion he grew bitter against that which is indeed sound. See what religion popery is, their study being to weaken that powerful instrument that God hath sanctified to convey all saving power by. How do they weaken it? By all the means they can. They labour to take away the strength of it. They lock it up in an unknown tongue, in Latin; and not only so, but in a corrupt, vicious translation, and lest it should do much good, they add Apocryphal writings with it—many of which indeed are holy books, but yet they equal their authority with the Scriptures. Nay, that they may weaken the strength and efficacy of the blessed word by which is wrought whatsoever is savingly good, they make traditions of equal authority with the word. They make the present determination of the present pope of equal power with the word, nay, above it; for the life and soul of words is the sense and meaning of them. The meaning is the form, and being, and life of speech; the words are but husks. The kernel and life of words, is the meaning of them. Now they take upon them to give the sense and meaning of the Scriptures. But they go about to judge that, which will one day judge them; to keep under the word, that will keep them under, and blast them, and consume them, as 2 Thes. 2:8, 'Antichrist must be consumed with the breath of his mouth,' that is, with the ordinance of God. It is such a wind as he cannot endure; it will consume him. There is no means sanctified of God to consume antichrist, but the ordinance. There be other civil and apparent ways to weaken him, but that that shall 'consume' him indeed, as he 'is antichrist,' is the powerful ordinance of God. And therefore blame them not for being such enemies to that which is such an enemy to them, that is, the powerful preaching of the word. But we must not dwell upon these things, only I thought it necessary to put you in mind of it, that our hearts may be brought to think highly of that which God so esteemeth, even as we love our own souls.
我从未见过，也永远不会见到一个迷信的人喜欢上神圣的事物，但他们对真正的事物却变得愈发痛恨。看看天主教是什么样的宗教，他们的研究就是要削弱上帝通过神圣的工具传递一切拯救力量的能力。他们如何削弱它呢？通过一切可能的手段。他们努力削弱它的力量。他们用拉丁语将其封锁起来，变成了一个未知的语言；不仅如此，他们还用腐败、堕落的翻译来封锁它，为了防止它产生太多的好处，他们还加上了伪经书——其中许多确实是圣经，但他们将其与圣经的权威相提并论。不仅如此，为了削弱那通过神圣的话语产生一切拯救性善行的祝福之词的力量和效果，他们将传统与话语的权威等同起来。他们将现任教皇的现行决定与话语的权威等同起来，甚至超越了它；因为话语的生命和灵魂在于它们的意义和含义。意义是言语的形式、存在和生命；而词语只是外壳。词语的核心和生命在于它们的意义。 现在他们自命不凡地解释圣经的意义和含义。但他们试图评判那将来会审判他们的事物；试图压制那将压制他们、毁灭他们的话语，正如帖撒罗尼迦后书 2:8 所说，“那不法的人必然显露出来，主耶稣要用口中的气灭绝他。”也就是说，神的旨意会毁灭他。这是他无法忍受的风，它会消灭他。神没有圣化其他消灭敌基督的方法，只有神的旨意。还有其他民事和明显的方法可以削弱他，但真正能“消灭”他的，就是他“是敌基督”的神的有力旨意。所以不要责怪他们对那对他们来说是敌人的东西，也就是有力的传道。但我们不必过多地谈论这些事情，只是我认为有必要提醒你们，让我们的心思高度重视神所看重的事物，就像我们爱自己的灵魂一样。

Other truths may civilise, and other helps may be profitable; other books besides God's book may do us a great deal of good, and many holy treatises there are, in which the word is unfolded, and made familiar to us. The water in the spring, and water brought in a pipe, is the same water. So that the word in Scripture, and the word brought in preaching and holy treatises, is the same. But I speak of other truths we read of in human writers. God giveth a power to every truth, and there be inferior works of the Spirit. But this work of conversion, of setting the image of God upon us, is reserved especially for the ordinances of God. All the learning in the world will not set the image of God upon the soul, will not bring the soul out of darkness into the kingdom of Christ, but the powerful ordinance of God, and the powerful work of the Spirit accompanying it. It is not every work of the Spirit, but an almighty work. By embalming, a dead body may be preserved from putrefaction and annoyance a long time, but all the spices and embalmments in the world will not put life into a dead body. So the inferior works of the Spirit, by inferior means, may embalm the soul, that is, may make it civil, and it is very good conversing with civil men. You shall have them fair-conditioned men, and excellent things will break from them, but this is but embalming; the quickening of a dead soul, the putting of life into that, is reserved for the ordinance of God, and the power of the Spirit accompanying it. This is that the apostle speaks of, 'the excellency of the power of God.'
其他真理可能使人文明化，其他帮助可能是有益的；除了上帝的书之外，其他书籍也可能对我们有很大的好处，许多神圣的论著中，上帝的话语被展开并使我们熟悉。泉水中的水和通过管道带来的水是同样的水。所以，圣经中的话语和传道和神圣论著中的话语是一样的。但我所说的是我们在人类作家的著作中读到的其他真理。上帝赋予每个真理一种力量，也有圣灵的次要工作。但这种转化的工作，将上帝的形象树立在我们身上，特别是保留给上帝的仪式。世界上所有的学问都不能使上帝的形象树立在灵魂上，不能将灵魂从黑暗中带入基督的国度，只有上帝的有力仪式和伴随其而来的圣灵的有力工作才能做到。这不是圣灵的每一项工作，而是全能的工作。通过防腐，尸体可以被保存很长时间而不腐烂和令人讨厌，但是世界上所有的香料和防腐剂都不能使死尸复活。 所以，圣灵的低劣作品，通过低劣的手段，可以防腐灵魂，也就是说，可以使其变得文明，与文明人交往是非常好的。你会遇到他们条件优越的人，会听到他们说出优秀的事情，但这只是防腐；使一个死去的灵魂复活，给它注入生命，这是上帝的命令和伴随其而来的圣灵的力量所保留的。这就是使徒所说的“上帝的大能的卓越”。'

3. One thing give me leave to add more, That as God doth powerfully work by his ordinance in us, and in the church, so he doth powerfully work by his ordinance on others, by the church on others. To make it plain thus: There is an excellency of power in the word, in faith, in prayer, in fasting, in the sentence of the church; there is an excellent power in all these, not only on the soul, upon whom they work, but likewise on others. There is a power in the church and in the minister for to threaten; and God, to make good those threats to others, worketh on others. And there is a power in prayer, not only of grace to make us fit to pray, but a power by prayer, for God thereby to confound the enemies of the church. Therefore the phrase in the psalms, is, 'God send thee help out of Sion,' Ps. 20:2, that is, out of the church, by church means; and 'God is terrible in his holy place,'* Ps. 68:35. What is the meaning of that? The meaning is: in the church, where God is truly worshipped, where the ordinances are in purity and power, there God is terrible out of his holy place. If there come forth prayers against the enemies of the church, God saith Amen to them. Woe be to the enemies of the church, when the church falleth a-praying and fasting. Woe be to Haman, when Esther, Mordecai, and the rest fall to this duty. And woe to popery! If all Christians would join in prayer and fasting, antichrist had been brought upon his knees, and to nothing ere this time. There is a power in God's ordinances, let them be used as they should be, with faith and persuasion, that God will say Amen to them all, they will work. What! Let a man pray with confidence, that God will bless it, though not in the particular that he desireth, yet you shall see what wonders God will work by it.
有一件事情让我补充一下，就是上帝通过他的命令在我们和教会中有有力的工作，他也通过他的命令在其他人身上有有力的工作，通过教会在其他人身上有有力的工作。简单来说：在话语、信仰、祷告、禁食、教会的判决中都有卓越的力量，不仅对于受其影响的灵魂有力量，也对其他人有力量。教会和牧师有权力威胁，上帝通过他们来实现对其他人的威胁。祷告也有力量，不仅是因为恩典使我们有能力祷告，还因为通过祷告，上帝能够击败教会的敌人。因此，诗篇中的说法是：“愿上帝从锡安帮助你”（诗篇 20:2），意思是通过教会的方式，上帝派遣帮助；“上帝在他的圣所中是可畏的”（诗篇 68:35）。这是什么意思呢？意思是：在真正敬拜上帝、圣约纯正有力的教会中，上帝在他的圣所中是可畏的。如果有人为教会的敌人祷告，上帝会对此说阿们。 教会祈祷禁食时，教会的敌人将遭受灾难。哈曼，以斯帖、末底改和其他人履行这个职责时，将遭受灾难。罗马教会也将遭受灾难！如果所有基督徒都能团结起来祈祷禁食，反基督者早就会屈膝并消失了。神的仪式有一种力量，只要正确使用，带着信心和说服力，神会对它们说阿门，它们就会奏效。什么！让一个人满怀信心地祈祷，相信神会祝福，即使不是他所期望的特定结果，你将会看到神会通过这样的祈祷创造奇迹。

No question, but the humiliation of God's people brought antichrist so much upon his knees, as he hath in Germany. God's people humbled themselves, and believed the threatenings against antichrist, and believed the promises of the church, and laboured to have faith suitable to God's promises, suitable to God's threatenings; and in that faith, as an exercise of it, pray to God, we shall see God make good all his ordinances. 'God will be terrible out of his holy place, and he will send help out of Sion.' Pray therefore for the church and against the enemies, and we shall quickly see an end of them. And therefore you have 2 Cor. 10:6, that speaking of the power of the ordinances of God, he saith in the 6th verse, 'God is in readiness to revenge all disobedience.' There is a power in the ordinances of God to kill men, to send men to hell. You think the words of the ordinances are wind, but they are not; for as it is in Zech. 1:5, 6, 'the prophets be gone, and are dead, but their words are made good.' Whom we bind, God bindeth from heaven; whom we loose, God looseth from heaven. If we threaten the judgments of God, and punishment upon swearers, or profane persons, or despisers of the ordinances, do you think it doth, them no harm? Beloved, they are struck, they be men under the sentence of damnation. They are not yet in hell, but the word hath damned them, the ordinance hath damned them, they be struck men. There is a power in God's ordinances to be revenged on the disobedience of men, when men will live in sins, threatened and condemned by the ministers. They go up and down like glorious men, but they be condemned and under sentence. There is but a step between them and hell. And they shall know one day God will make good every one of his threats in his ministry against their profane courses, though they make slight of it. No! it shall not be made light off, when God cometh to execute it; when God shall come immediately from heaven, to execute the word he hath spoken mediately by the minister, as one day he will. What we speak mediately, he will immediately from heaven come to execute it. How will they shake off that, 'Go, ye cursed, into everlasting fire'? Mat. 25:41. You that have lived in sins against conscience, can you shake off that? God is now patient to them, if his patience can win them, but can they shake off God's immediate peremptory sentence from heaven? Oh no! And therefore I beseech you, labour to bring your souls to obedience of the ordinances of God, for it is mighty to take vengeance of all obstinate sinners. Therefore take heed of living in sin, condemned by the ordinance; for God will make good every word that he hath spoken.
没有问题，但是上帝子民的羞辱使敌基督在德国受到了很大的压力。上帝的子民谦卑自己，并相信对敌基督的威胁，并相信教会的应许，并努力拥有与上帝的应许相适应的信仰，与上帝的威胁相适应的信仰；在这种信仰中，作为对其的锻炼，向上帝祈祷，我们将看到上帝实现他的一切仪式。'上帝将从他的圣所发出可怕的声音，他将从锡安派遣援助。'因此，为教会祈祷，反对敌人，我们将很快看到他们的终结。因此，你们在哥林多后书 10:6 中看到，谈到上帝的仪式的权力时，他在第 6 节中说，'上帝已经准备好报复一切不顺从。'上帝的仪式有能力杀死人，将人送入地狱。你们认为仪式的话语只是风，但事实并非如此；因为正如在撒迦利亚书 1:5,6 中所说，'先知们已经去世，但他们的话语已经实现。'我们在地上所捆绑的，上帝在天上也捆绑；我们在地上所释放的，上帝在天上也释放。 如果我们威胁上帝的审判，并对发誓者、亵渎者或蔑视仪式的人进行惩罚，你认为这对他们没有伤害吗？亲爱的，他们受到了打击，他们是被定罪的人。他们还没有到地狱，但是上帝的话已经定了他们的罪，仪式已经定了他们的罪，他们是被打击的人。上帝的仪式有能力对人的不服从进行报复，当人们活在罪恶中时，被传道人威胁和谴责。他们像光荣的人一样四处走动，但他们被定罪并受到判决。他们与地狱只有一步之遥。他们将有一天知道上帝将会在他的事工中对他们的亵渎行为进行惩罚，尽管他们对此不以为然。不！当上帝来执行时，它不会被轻视；当上帝立即从天上来执行他通过传道人间接说出的话时，他们将会知道。我们间接说的话，他将立即从天上来执行。当他们听到“你们这些被咒诅的人，进入永火里去”时，他们将如何摆脱？（马太福音 25:41）你们这些活在违背良心的罪恶中的人，你们能摆脱吗？ 上帝现在对他们很耐心，如果他的耐心能够赢得他们，但他们能否摆脱上帝从天上发出的即时断罪呢？哦不！因此，我恳求你们努力使你们的灵魂顺服于上帝的法令，因为它有能力对所有顽固的罪人进行报复。所以要小心不要活在罪恶中，被法令所定罪；因为上帝会实现他所说的每一句话。

The last thing I propounded in the words to shew us is, that God doth shew his power, and excellent power, by weak means, that it may appear by the disproportion that it is of God.
上次我提出的一件事是，上帝通过弱小的手段展示他的力量和卓越的力量，以便通过不成比例的方式显示出这是上帝的作为。

Doct. The point from hence is this, that God is wonderful curious,* as we may with reverence speak; he is wonderful exact in this, that his glory may be advanced in all. And therefore he would have this carriage of things, that heavenly treasures should be carried in earthen vessels; not gold, not silver, but earth, that the good done may not be attributed to the vessels, being so base, but to him. God's aims and our aims must concur. God aimeth at his own glory, and it is no pride in him, because there is none above him, whose glory he should seek. And therefore it is natural for God to do all for his own glory, as it is natural for him to be holy, because he is the first cause, and the last end, of all things. It is fit the first cause and last end of all things should have all the glory: 'Of him, and through him, are all things: therefore to him be all the glory,' Rom. 11:36. It is God's prerogative. The grace is ours. He giveth grace to us, but the glory is his own, and his glory he will not part withal.
医生。从这里可以得出的观点是，上帝是非常奇妙而精确的，我们可以恭敬地说；他在这方面非常精确，他的荣耀可以在一切事物中得到提升。因此，他希望事物的进行方式是，天上的宝藏应该被放在土器中运载；不是金子，不是银子，而是土器，这样所做的善事就不会归功于这些如此低贱的容器，而是归功于他。上帝的目标和我们的目标必须一致。上帝的目标是他自己的荣耀，这并不是傲慢，因为没有人能超越他，他应该寻求他的荣耀。因此，对上帝来说，为了他自己的荣耀而做一切是自然的，就像他是圣洁的一样自然，因为他是万物的第一原因和最后目的。作为万物的第一原因和最后目的，他应该拥有所有的荣耀：“万物都是从他来的，借着他的，归于他的，愿荣耀归给他，直到永远。阿们。”（罗马书 11:36）这是上帝的特权。恩典是我们的。他给予我们恩典，但荣耀是他自己的，他不会与之分离。

To make this clear. God takes all the course he doth in the government of the world, in the ministry and church, that it may appear that the glory is his in all things. Look to his providence in governing the world. Doth not he do great things sometimes without means, and sometimes with poor weak means? What be the blowing of rams' horns to the fall of 'the walls of Jericho'? Josh. 6:20. Was it not that it might appear that the falling of the walls was from God? What was Gideon's 'pitchers with lamps' for the confounding of the Midianites? Judges 7:19. What was a victory to an earthen pitcher? So what is the light of the gospel to an 'earthen vessel'? Doth the virtue come from these? No. God appointeth to us these means, that the glory and excellency of power may appear to be of him. The ministers are but Gideon's pitchers, with the light of the gospel in them. What was Shamgar's 'ox-goad' to the slaying of so many? Judges 3:31; Samson's 'jaw-bone of an ass' to the slaying of so many Philistines? Judges 15:15. It was to shew that the glory was God's. What is the converting of so many souls by so mean fishermen, when ignorance overcame knowledge, folly overcame wisdom, weakness overcame strength? Fishermen and their consorts made the crown of the Roman empire stoop to them. The poor preachers of the gospel brought it to pass at length, that the great empire of Rome should subject* to the gospel; and why is all this but that the power may appear to be of God?
为了明确这一点。上帝在治理世界、事奉和教会中所采取的一切行动，都是为了彰显他在一切事物中的荣耀。看看他在治理世界方面的安排。难道他不是有时候不借助手段就能做出伟大的事情，有时候只用贫弱的手段就能做出伟大的事情吗？吹角声对于耶利哥城墙的倒塌有什么作用呢？（约书亚记 6:20）难道不是为了显示城墙的倒塌是出于上帝的意愿吗？基甸的“瓶子里的灯”对于打败米甸人有什么作用呢？（士师记 7:19）一个土瓶子对于胜利有什么贡献呢？所以，福音的光对于一个“土瓶子”有什么作用呢？这些都不是因为这些手段本身有能力，而是上帝指定给我们这些手段，以彰显他的荣耀和权能的卓越性。牧师们只是基甸的瓶子，里面装着福音的光。沙姆迦的“牛棒”对于杀死那么多人有什么作用呢？（士师记 3:31）参孙的“驴腮骨”对于杀死那么多非利士人有什么作用呢？（士师记 15:15）这是为了显示荣耀属于上帝。 这么多灵魂被如此卑微的渔夫改变，当无知战胜了知识，愚蠢战胜了智慧，软弱战胜了力量时，这是什么转变？渔夫和他们的伴侣使罗马帝国的皇冠低头向他们臣服。福音的贫穷传道者最终使罗马帝国屈服于福音；这一切的目的是为了显示上帝的力量。

I might with this truth go through all ages, from the beginning of the world to the end, and shew how God hath done great things, sometimes by no means, sometimes by weak means, sometimes when means have been armed against him, in opposition of means. When others are opposite, then hath he got greatest glory. But it is so plain a truth, that I will not spend time to no purpose to declare the point; and therefore I will come more close, and bring the truth home to ourselves.
我可以用这个真理穿越所有的时代，从世界的开始到结束，展示上帝如何通过各种手段做了伟大的事情，有时是没有手段，有时是弱小的手段，有时是在手段反对他的情况下。当其他人反对时，他就获得了最大的荣耀。但这是一个如此明显的真理，我不会浪费时间来无谓地解释这一点；因此，我将更加接近，将真理带到我们自己身上。

Now, because we are naturally forgetful of this, and so rob God of his glory, I will shew you divers courses that God taketh with his children to train them up to learn this hard lesson, to give all the glory to God, which naturally they love to finger themselves. For man is naturally a proud creature, and would have all things to himself. Therefore observe in five or six particulars what course God taketh to teach men this lesson, 'that the excellency of power may be of God, and not of us.'
现在，因为我们天生健忘，所以剥夺了上帝的荣耀，我将向你展示上帝如何引导他的子民学习这个艰难的课程，将所有的荣耀归给上帝，而不是自己。因为人天生就是骄傲的生物，希望将一切都归功于自己。因此，请注意上帝采取的五六个方面的方式，教导人们这个课程：“这样，权能的卓越就是出于上帝，不是出于我们。”

Reason 1. First of all, what is the reason why God deserts men, his dearest children, oftentimes, leaveth them to terrible plunges, maketh them apprehend he is their enemy, and that they be none of God's, leaving them in a state of darkness, that they see no light? This is the state of God's dear children. The end of this is, that they may know they must needs go out of themselves if they will have any comfort: 'They are in darkness, and have no light; therefore let them trust in the name of God,' Isa. 50:10. If it were not for these desertions, to see nothing but darkness in themselves, they would not fly to the rock of strength, they would not retire to their rock of defence, they would not trust God. Why do men suffer the sentence of death, and are brought to death's door? No help, no physic will do them good. St Paul giveth the reason, that they may learn 'to trust in the living God,' 2 Cor. 1:9. What! Paul to learn this lesson? Yea, Paul had need to learn this lesson, to go out of himself, and give all the glory of all things to God. And therefore St Paul received 'sentence of death, that he might trust in the living God,' and perfectly go out of himself.
原因 1.首先，上帝为什么经常抛弃他最亲爱的子民，让他们陷入可怕的困境，让他们觉得上帝是他们的敌人，他们不是上帝的子民，让他们处于黑暗中，看不到光明？这是上帝亲爱的子民的状态。这样做的目的是让他们知道，如果他们想要任何安慰，他们必须离开自己：“他们在黑暗中，没有光明；所以让他们信靠上帝的名字，”以赛亚书 50:10。如果不是因为这些抛弃，只看到自己内心的黑暗，他们就不会飞向坚固的磐石，不会退到他们的防御磐石，不会信靠上帝。为什么人们要遭受死亡的判决，走到死亡的门口？没有帮助，没有药物能够救他们。圣保罗给出了原因，他们可以学会“信靠活神”，哥林多后书 1:9。什么！保罗要学习这个课程？是的，保罗有必要学习这个课程，离开自己，将一切荣耀归给上帝。因此，圣保罗接受了“死亡的判决，以便他可以信靠活神”，完全离开自己。

Reason 2. Again, what is the reason that sometimes the child of God is foiled very foul in little temptations, and standeth in great ones? Because indeed in these temptations he goeth on in his own strength, and in greater temptations he goeth out of himself and flieth to God. And therefore a good Christian sometimes is basely foiled in a little temptation, and standeth out like a man in a great one, because in the one he is confident of his own strength, in the other he is enforced to repair to God for assistance. That is the reason of it, to learn this doctrine, to give God the glory in all things.
原因 2. 再次，为什么有时候上帝的孩子在小的诱惑中被击败得很惨，而在大的诱惑中却能站得住呢？因为在这些诱惑中，他确实是依靠自己的力量前进，而在更大的诱惑中，他离开自己并投靠上帝。因此，一个好的基督徒有时会在小的诱惑中被卑劣地击败，而在大的诱惑中像个男人一样站得住，因为在前者中他对自己的力量充满信心，在后者中他被迫求助于上帝。这就是原因，为了学习这个教义，在一切事情中归荣耀于上帝。

Reason 3. Again, what is the reason that men are better after a foil, after some base fall, than ever they were before—as oftentimes God suffers them to fall into foul faults—what is the reason of this strange dispensation of God? To shew that they stood too much on their own bottoms. And why are they better after them? Because, seeing their own weakness and wilfulness, they are driven out of themselves. The sink of corruption was opened to them. They saw they had rebellious hearts. There was depth of corruption which they discerned not before; and now after a fall, that they see the depth of corruption more than before, they grow more humble, more wary in time to come, having more experience of God's infinite mercy in pardoning, of his infinite power in raising; and so in some measure they learn that lesson, to give all the glory to God. God sometimes sanctifieth a gross fall to make them strong. Peter learned to stand by his fall; and Christians once falling by presuming too much upon their own strength, are made to stand stronger for time to come.
原因 3. 再次，男人在经历一次失败、一次基础的倒塌之后，为什么会比以前更好呢？这是上帝常常让他们陷入严重错误的原因是什么？这是上帝奇怪的安排的原因是什么？为了显示他们太过依赖自己。他们为什么在这之后变得更好呢？因为他们看到了自己的软弱和任性，他们被迫离开自己。腐败的深渊向他们敞开了大门。他们看到了自己有叛逆的心。他们之前没有意识到的腐败的深度现在被他们看到了；现在，在经历了一次倒塌之后，他们比以前更加谦卑，更加谨慎，对上帝的无限宽恕和无限力量有了更多的体验；因此，在某种程度上，他们学会了将所有的荣耀归给上帝。上帝有时会通过一个严重的倒塌来使他们变得坚强。彼得通过他的倒塌学会了站立；那些曾经因为过于依赖自己的力量而跌倒的基督徒，现在在未来的时间里变得更加坚强。

Reason 4. Again, what is the reason that sometimes the church is foiled by weak enemies; and sometimes, when the church is very weak itself, it overcometh strong enemies, as you have instances of both? It is that men may learn to know that God must be sought to in all things. When there be strong means, they place too much confidence in that strength; and when they offend God, though the means be never so strong, God curseth and blasteth all helps, as the prophet tells them: 'You shall fight against the Chaldeans, but God will curse you,' Jer. 37:9.* You that think you be strong men, you shall fight against them, but they shall prevail. You have not made your peace with God; and if so, let all the best means be gathered together, God will blast them all. To teach us that whatsoever means we have, we must seek to God. There is an excellent place for this, Jer. 37:9, seq. The Jews thought they were stout men, but they had offended God. Therefore in the ninth hour saith God to them, 'Thus saith the Lord, Deceive not yourselves, saying, The Chaldeans shall depart from us, we shall do well enough.' Saith he, 'Though you had smitten the whole number of the Chaldeans that fight against you, and there remain but wounded men amongst them, yet should they rob every man in his tent, and burn this city with fire.' Though you had smitten them so, yet God is your enemy. It is no matter what weak men they are, what strong means you have. You have broken peace with God. God hath decreed and determined your ruin, and therefore your city must be burned with fire. Never therefore trust to any means if you have offended God, for God can do great things with small means if we please him. Gideon's three hundred can overcome the Midianites, though they cover the earth as grasshoppers, Judg. 7:6. And if God be offended, [though] the enemies be all wounded men, yet they shall rise and burn the city. And therefore if God be our enemy, trust not to our walls, nor to the sea, nor to our strength and courage of men. All is nothing if we have not God our friend. And therefore it is true that is usually spoken, that where God will defend a city and country, a cobweb may be the walls thereof; but where God will not defend a city or country, a wall is but a cobweb (r). Why is all this but that all power may be known to be of God—that we may resign ourselves to him, make our peace with him? If he be our friend, it matters not who is our enemy; if he be our enemy, it matters not who is our friend. 'If God be for us, who is against us?' Rom. 8:31. It is sin within the city, and sin within the land, doth more hurt than all enemies without it; because it estrangeth and animates God against the place and country.
原因 4. 再次，有时教会被弱小的敌人挫败，有时，当教会自身非常脆弱时，却能战胜强大的敌人，你们都有这样的例子。这是为了让人们知道在一切事情上都必须寻求上帝。当有强大的手段时，他们过于依赖那种力量；当他们得罪上帝时，即使手段再强大，上帝也会诅咒和毁灭所有的帮助，正如先知告诉他们的那样：“你们要与迦勒底人争战，但上帝会诅咒你们。”（耶利米书 37:9）你们认为自己是强大的人，你们要与他们争战，但他们将会胜利。你们没有与上帝和好；如果是这样，让所有最好的手段聚集在一起，上帝会毁灭它们。教导我们无论拥有什么手段，我们都必须寻求上帝。这方面有一个很好的地方，耶利米书 37:9 及其后续章节。犹太人认为自己是勇士，但他们得罪了上帝。因此，在第九个小时，上帝对他们说：“耶和华如此说：不要自欺，说迦勒底人必定离开我们，我们会好得很。”他说：“即使你击败了与你作战的迦勒底人的全部人数，他们中只剩下受伤的人，他们仍会抢劫每个人的帐篷，并用火焚烧这座城市。”即使你这样打败了他们，但上帝是你的敌人。无论他们是多么软弱，你有多么强大的手段。你已经与上帝破坏了和平。上帝已经决定了你的毁灭，因此你的城市必须被火焚烧。因此，如果你得罪了上帝，永远不要依赖任何手段，因为如果我们取悦他，上帝可以用微小的手段做出伟大的事情。基甸的三百人可以战胜米甸人，即使他们像蚱蜢一样遍布整个地球（士师记 7:6）。如果上帝被冒犯了，即使敌人都是受伤的人，他们也会起来焚烧城市。因此，如果上帝是我们的敌人，不要依赖我们的城墙，也不要依赖海洋，也不要依赖我们人的力量和勇气。如果没有上帝作我们的朋友，一切都是无用的。因此，通常所说的是真实的，上帝要保卫一座城市和国家时，蜘蛛网可以成为城墙；但是，如果上帝不保卫一座城市或国家，城墙只是蜘蛛网而已。 为何如此，只为使所有的权力都被认定为来自上帝，以便我们能够将自己交托给他，与他和解？如果他是我们的朋友，那么无论谁是我们的敌人都无关紧要；如果他是我们的敌人，那么无论谁是我们的朋友也无关紧要。罗马书 8:31 说：“既是这样，还有什么可说的呢？神若帮助我们，谁能敌挡我们呢？”城中和国内的罪恶所造成的伤害比外部的敌人更大，因为它使上帝与这个地方和国家疏远并激起他的愤怒。

Reason 5. And what is the reason likewise—to add one more instance—that he helpeth most in extremity, that he deferreth help till that time, that in the mount he is seen, and not till he be in the mount, as the proverb is? Gen. 22:14. The reason is, that by this means he may mortify and subdue all confidence in the means, that there may be no spiritual adultery with the means. Then faith is stirred up, then prayer is set upon, then is more communion with God, the fountain of strength; and the more communion with God, the fountain of strength, the more strength; and the more communion with God, the fountain of power, the more power. In extremity we have more communion with God's strength and power. Therefore God withdraweth help oftentimes, to wean us from the creature, and to train us up to trust in him.
原因 5.同样的原因是什么-再举一个例子-他在极端情况下提供最多的帮助，他推迟帮助直到那个时候，在山上他被看到，而不是在他上山之前，正如谚语所说的那样？创世记 22:14。原因是，通过这种方式，他可以使人对手段的信心完全消失，以免与手段发生属灵的通奸。然后信心被激发起来，然后祈祷被提起，然后与上帝，力量的源泉，有更多的交流；与上帝，力量的源泉，有更多的交流，就有更多的力量；与上帝，力量的源泉，有更多的交流，就有更多的力量。在极端情况下，我们与上帝的力量和能力有更多的交流。因此，上帝经常撤回帮助，使我们戒除对造物的依赖，培养我们对他的信任。

Use 1. Now to make use of what I have spoken. Doth God take this course, to do great matters by weak means, that we should acknowledge the virtue of all to be from him? I beseech you, then, to learn this lesson. Mark the Scriptures, how curiously careful holy men have been not to finger anything of God's. They feared sacrilege, spiritual theft, and lies; that is, to attribute that to them which belongeth not to them. And therefore Saint Paul, 1 Cor. 15:10, 'I have laboured more than they all: yet not I, but the grace of God within me.' Not the grace of God and I together, as two horses draw a coach, but grace with me did all. I was subordinate, not co-ordinate, with grace, but I under grace. We do but act as we are acted, move as we are moved, and therefore you see how careful he is, and you see the phrases of Scripture, of holy men. 'I am not worthy to loose his shoe latchet,' saith John the Baptist, John 1:27. 'I am not worthy to be called an apostle,' saith Saint Paul, 1 Cor. 15:9. 'I am not worthy thou shouldst enter into my house,' Mat. 8:8. Papists stand upon merit of congruity, but the phrase of Scripture saith, 'I am unworthy;' 'Not unto us, not unto us be the praise, but unto thy name.' And therefore give God all the glory of anything that is done. If any good thing be wrought, if any good news be heard from beyond the seas, be sure to advance the instrument so that we rob not God of his glory.* And when God worketh in us anything that is gracious and beneficial, let God have all the glory. All cometh from him, therefore let all go to him again. You see in the Lord's prayer the connection of these two together; 'Thine is the power,' therefore 'thine is the glory,' Mat. 6:13. The excellency of power is of God, both in governing the world and in governing the church, in subduing corruptions. If power be his, then let glory be his too, let them not be severed.
现在利用我所说的话。上帝是否采取这种方式，通过弱小的手段来完成伟大的事情，以便我们承认所有的美德都来自他？我恳求你们学习这个教训。注意圣经，看看圣洁的人们是如何小心翼翼地不触碰上帝的任何东西的。他们害怕亵渎，精神上的盗窃和谎言；也就是说，将不属于他们的东西归功于他们。因此，保罗在哥林多前书 15:10 中说：“我比他们众人更努力，然而不是我，而是上帝的恩典在我里面。”不是上帝的恩典和我一起，就像两匹马拉着一辆马车，而是恩典与我一起做了一切。我是从属的，而不是与恩典同等，我在恩典之下。我们只是按照我们被行动的方式行动，移动的方式移动，因此你们看到他是多么小心谨慎，你们也看到了圣经和圣洁的人的措辞。“我不配解开他的鞋带”，约翰福音 1:27 中约翰洗者如此说。“我不配称为使徒”，哥林多前书 15:9 中保罗如此说。“我不配你进入我的家”，马太福音 8:8 中如此说。 天主教徒坚持恩宠的合宜性，但圣经上说：“我是不配的”；“不是我们，不是我们，而是你的名。”因此，将所有的荣耀归给上帝。如果有任何善事发生，如果有任何好消息传来，一定要提升工具，这样我们就不会剥夺上帝的荣耀。当上帝在我们身上行善和有益的事情时，让上帝得到所有的荣耀。一切都来自他，所以让一切再次归于他。你可以在主祷文中看到这两者的联系：“因为你有权柄”，所以“因为你有荣耀”，马太福音 6:13。权柄的卓越性是来自上帝，无论是在统治世界还是在统治教会，征服腐败。如果权柄是他的，那么荣耀也应该是他的，不要分离它们。

Use 2. Again, let this teach us to resign up ourselves to God in the use of all good means, give ourselves to him, for he doth all. Trust not in the means, rest not in confidence of wit and parts, but depend upon him. It is a lesson easily understood, but not so easily practised. Therefore look to God. All things belong to God. Art thou of God? Ministerial teaching is not enough. There be two teachers concur to save souls: ministers and God. There are two to be preached to, the outward man and the inward. We speak to the outward man, God to the inward. Paul speaketh to Lydia's ear, but God openeth the heart, Acts 16:14. And we baptize with water, but Christ baptizeth 'with the Holy Ghost,' Luke 3:16. And therefore in all the ordinances of God, see them administered by the outward man, but there is virtue from Christ and from God. He must baptize with the Holy Ghost and with fire. He must open the heart, unlock that, and teach that. If this were experimentally known and practised, we should have greater exercise of grace than there is in people's hearts, but it is known as a notion, but not for matter of obedience and practice. The last thing we will speak of from the words is,
再次使用 2。让我们在使用一切善良手段时，将自己交托给上帝，将自己奉献给他，因为他做一切。不要依赖手段，不要依赖智慧和才能的自信，而要依靠他。这是一个容易理解但不容易实践的教训。所以要仰望上帝。一切都属于上帝。你是属于上帝的吗？教会的教导是不够的。有两位教师共同拯救灵魂：牧师和上帝。有两个人要被传道，一个是外在的人，一个是内在的人。我们对外在的人说话，上帝对内在的人说话。保罗对吕底亚的耳朵说话，但上帝打开了她的心，使她明白，使她相信，使她悔改，使她顺服，使她得救，使她成圣。我们用水施洗，但基督用圣灵施洗，路加福音 3:16。因此，在上帝的一切仪式中，看到它们由外在的人行使，但其中有基督和上帝的力量。他必须用圣灵和火施洗。他必须打开心灵，解锁并教导。如果这一点被实践和实践，我们将比人们的心中更有恩典的运行，但它只是作为一个概念而被认识，而不是作为顺从和实践的事实。从这些话中，我们将谈论最后一件事是

Use 3. That seeing all power and excellency is from God, then take heed we keep God our friend. Take heed we offend not this God, in whom is all power, our life, our strength. 'In him we live, move, and have our being,' Acts 17:28. Take heed we do not offend him. You know what the apostle saith, Phil. 2:12, 'Make an end of your salvation in fear and trembling.' Why? 'It is God that giveth the will and the deed, and according to his good pleasure.' That is, God worketh all in matters of salvation. He giveth not power, if you will; but he giveth the will, he saveth us and converteth us, and maketh our will answerable to his will. He giveth the virtue τὸ ζέλειν, and according to his good pleasure. As long as we submit to him he will work powerfully in us, and therefore 'make an end of your salvation with fear and trembling.' If we leave his Spirit, we be as air without light, presently dark, and as the earth without the sun. All things will decay and become dead, if the light and influence of heaven be withdrawn. Let God subtract the influence of grace, and we shall grow barren, and dead, and cold; and therefore fear him. No man is wise more than God maketh him wise upon every occasion, nor no man is stronger than on every occasion God strengthens him.
使用 3. 见到所有的权力和卓越都来自上帝，那么要小心保持上帝是我们的朋友。小心不要冒犯这位拥有全部权力、我们的生命和力量的上帝。"我们在他里面活动、行动和存在"（使徒行传 17:28）。小心不要冒犯他。你知道使徒所说的话，腓立比书 2:12，"要恐惧战兢地完成你们的救恩"。为什么呢？"因为是上帝在你们里面运行，使你们立志行事，都是按他的美意"。也就是说，上帝在救恩的事上做一切。他不给予力量，如果你愿意的话；但他给予意愿，他拯救我们，使我们归向他，并使我们的意愿与他的意愿相一致。他赋予了那种愿望的力量，并按照他的美意行事。只要我们顺服他，他就会在我们里面有有力的工作，因此"要恐惧战兢地完成你们的救恩"。如果我们离开他的圣灵，我们就像没有光的空气，立刻变得黑暗，就像没有太阳的地球。如果天堂的光和影响力被撤回，一切都会衰败和死亡。让上帝减少恩典的影响，我们就会变得贫瘠、死亡和冷漠；因此要敬畏他。 没有人比上帝使他在每个场合都更聪明，也没有人比上帝在每个场合都更强大。

And, therefore, if at any time you have a distrusting heart to look to the creature, he withdraweth his strength, and then we are at a loss, and fall, and die; because we work not our own salvation. We are given to self-sufficiency and self-dependency, and therefore God oftentimes blasts our endeavours. 'Blessed is the man that feareth always,' Prov. 28:14, not with a fear of distrust, but a fear of jealousy. Oh this fear of jealousy! We have false hearts, ready to trust in the creature, in wits, in friends. But all that be God's children must have this fear of jealousy, to make an end of salvation with fear and trembling, for God worketh both the will and the deed. He giveth a power according to his good pleasure, and can suspend it when he list.* So much shall serve for the unfolding of this verse, which I did specially intend; the other verses are but an application of this, 'We are troubled on every side, but not distressed,' &c.
因此，如果你在任何时候对人类持怀疑态度，他就会撤回他的力量，然后我们就会迷失、跌倒和死亡；因为我们没有自己拯救自己。我们倾向于自给自足和依赖自己，因此上帝经常破坏我们的努力。 "常常敬畏的人是有福的"（箴言 28:14），不是出于不信任的恐惧，而是出于嫉妒的恐惧。哦，这种嫉妒的恐惧！我们有虚假的心，准备相信人类、智慧和朋友。但所有属于上帝的儿女都必须有这种嫉妒的恐惧，以战战兢兢地完成救恩，因为上帝既使我们有意愿，也使我们有行动。他按照他的喜悦给予力量，并且可以在他愿意的时候暂停它。以上就是我特别打算阐明的这节经文的解释；其他经文只是对这个经文的应用，“我们四面受敌，却不被困住”等等。

VERSES 7–9
第 7 至 9 节

That the excellency of the power may be of God, and not of us. We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, yet not forsaken; cast down, but not destroyed.
为了使这能力的卓越归于上帝，而不是我们自己。我们四面受困，却不被压垮；迷惑，但不绝望；受迫害，却不被抛弃；被打倒，但不被毁灭。

I have spoken largely of the verse before, wherein you may remember that the apostle might take away all suspicion of arrogancy in taking too much upon himself, he saith, 'We carry treasures but in earthen vessels.' The end of which dispensation of God is, 'that the excellency of the power may be of God and not of man.' There we shewed there is a 'power,' and an 'excellent power' in the ordinance of God. And that this is of God, and exclusively, not of us. All which we have propounded at large.
我之前已经广泛谈论过这首诗，你可能还记得，使徒为了消除他自己过于自大的怀疑，说：“我们只是在土器里携带宝藏。”上帝的这种安排的目的是“使这超越的能力归于上帝，而不是人。”我们在那里展示了上帝的“能力”和“卓越的能力”。而且这是来自上帝，独有的，不是来自我们。我们已经详细阐述了所有这些。

We shewed, there is a blessed presence of God and of his power, and sweetness, and goodness, in all his ordinances. He distilleth and conveyeth whatsoever is in his Father's breast to us by his ordinance. He doth good to us by men like ourselves. As the devil conveyeth all his mischief by men unto men, so God conveyeth all his good by men to men. But they are but the conduits, for the virtue and excellency of the power is of God.
我们展示了，上帝和他的能力、甜蜜和善良在他的一切仪式中都有一个祝福的存在。他通过他的仪式将他父亲心中的一切滴落并传递给我们。他通过像我们一样的人对我们行善。就像魔鬼通过人传递他的一切恶行给人一样，上帝通过人将他的一切善行传递给人。但他们只是管道，因为力量的美德和卓越是来自上帝。

Things otherwise seeming alike differ in regard of virtue, as cold water differs from hot water. They differ not in colour but in virtue. It is the Spirit of God that accompanieth his ordinance, that giveth power, and virtue, and efficacy to it. For the ministers of the gospel are ministers, and no more nor no less, to be regarded as ministers and no farther. To regard them more is to make idols of them; to deny* them less is to deny them due right. This should stir up a wonderful care of diligence in all the ways and courses that God hath sanctified to convey grace by. They that be God's children love God's presence wheresoever they find it; and because God vouchsafeth his presence in his ordinance, therefore they regard it, and remember always to give the glory of all to God. For the power and excellency is of God, and not of us. 'Why gaze ye on us, as if we by our own power had cured the man?' Acts 3:12. It is not from man, but from God.
事物在美德方面有所不同，就像冷水与热水不同。它们在颜色上没有区别，但在美德上有区别。是上帝的灵陪伴着他的圣礼，赋予它力量、美德和效力。因为福音的传道者只是传道者，不多也不少，只应被视为传道者，不应超越这个范畴。过分尊敬他们就是将他们当作偶像，否认他们的权利就是否认他们应得的尊重。这应该激发我们对上帝通过神圣的途径和方式传递恩典的极度谨慎。上帝的儿女无论在哪里都喜爱上帝的同在；因为上帝在他的圣礼中赐予他的同在，所以他们尊重它，并且始终记得将一切荣耀归给上帝。因为力量和卓越来自上帝，而不是我们自己。“你们为什么像是我们凭自己的能力医治了这个人？”（使徒行传 3:12）这不是来自人，而是来自上帝。

Now to come to the 8th verse, 'We are troubled on every side, yet not distressed; we are perplexed,' &c.
现在来到第 8 节，“我们四面受敌，却不被困住；心里作难，却不至失望。”

The apostle's words have an elegant antithesis of things seeming contrary. 'We are perplexed, not in despair; persecuted, not forsaken; cast off, but not destroyed.' There is a kind of elegancy in the dispensation of God. And this serveth to the former argument to shew that we carry these treasures in 'earthen vessels.' That we should not despise the earthen vessels because they be weak, he sets down what befalls them in the world, and how God supports and giveth supply of comforts suitable to the distress. He grants 'we be troubled on every side, yet not distressed; perplexed, but not in despair.' Those that are to deal with enemies, and are to prevent objections, they must grant the worst that may be granted, that so they may make their apology better. Saint Paul freely granteth all that can be objected by any that look on the outside of the professors and ministers of the gospel. I grant these fall out, and yet it must be granted God hath a special care likewise, as you shall see in the unfolding of the words, which we will particularly go over, and then jointly raise out of them some observations.
使徒的话中有一种优雅的对立，似乎是相反的事物。“我们困惑，但不绝望；受迫害，但不被抛弃；被摒弃，但不被毁灭。”上帝的安排中有一种优雅。这证明了我们将这些宝藏放在“土器”中的前一个论点。为了不轻视这些脆弱的土器，他描述了它们在世界上所经历的事情，以及上帝如何支持并提供适合困境的安慰。他承认“我们四面受敌，却不被困住；心里困惑，却不至失望。”那些要与敌人打交道并防止反驳的人，必须承认可能发生的最糟糕的情况，这样他们才能更好地辩护。圣保罗自由地承认任何人都可以对福音的传道者和事奉者的外表提出的所有反对意见。我承认这些事情确实发生了，但也必须承认上帝同样有特别的关怀，正如你将在接下来的话语中看到的，我们将逐个详细讨论它们，然后共同得出一些观察。

'We are troubled on every side,' The word signifieth pressed, ζλιβόμενοι, but yet not oppressed. God suffers his children to be pressed. Afflictions, they are the wine-press of God, to press out of them all that is good, to the view and taste of others. They have liquor in them, but it is not tasted of, but by pressure. For the most part spices relish not, savour not, unless they be beaten. So it is with grapes unless they be pressed. The works the enemies of the church do to the children of God, is to press the ill that is in them, and to press out the ill that is in themselves. For at the same time they press out by trouble, and disgraceful usage, better men than themselves, at the same time they press out and make apparent their own malice and poison. So that afflictions are discoveries of their evil, and of good men's good. And it is helpful for the church, that there be both, that all men may be known, and the thoughts of men discovered; and that the graces of the good may be also manifested. And therefore he saith, 'We be troubled or pressed on every side.'
我们四面受困，这个词意味着被压迫，但并不被压迫。上帝容许他的子民受压迫。磨难是上帝的榨酒压榨机，将其中的好处压榨出来，供他人观赏和品尝。它们内含液体，但只有通过压力才能品尝到。大多数香料除非被捣碎，否则不会有味道。葡萄也是如此，除非被压榨。教会的敌人对上帝的子民所做的事情，就是压榨他们内在的恶，并将自己内在的恶压榨出来。因为他们通过困扰和可耻的对待，同时压榨出比他们更好的人，同时也显露出自己的恶意和毒素。所以磨难是他们邪恶的显露，也是善人的美德的显露。对教会来说，这是有益的，因为这样可以让所有人都被认识，人们的思想也会被揭示；善人的美德也会得到展示。因此，他说：“我们四面受困或被压迫。”

Indeed, ἐν παντὶ in the original signifieth 'in every place,' in every time, as here 'on every side,' for the children of God are on every side pressed. Sometimes from above, God seemeth to be their enemy; and sometimes from within, by the terror of conscience; and sometimes on the right hand vexed with their friends, and sometimes on the left hand vexed with their enemies; and sometimes round about them with the states and conditions of the times; sometimes from beneath, with Satan's molestations and vexations; something before them, fear of hell, damnation, and trouble to come; and something behind them, remembrance of former sins. So that they be pressed on every side, 'yet not distressed,' στενοχωρούμενοι, or oppressed, or altogether distressed, as the word signifieth, not altogether in desperate straits; when the body is in straits and pinched, that it cannot tell what way to turn, and the mind in strait doth not know whither to retire. But God's children are not in such straits. For though they be 'troubled on every side,' yet they are not straitened in spirit, they have large hearts; as David saith, Ps. 118:5, and 18:19, 'Thou hast set my feet at large;' and Ps. 119 and ver. 92, he declares how God had enlarged his heart. And so God enlargeth the paths of his children. Though they be afflicted, yet they be not so straitened but they find inward enlargements; enlargedness of prayer to God. They can vent their desires to God largely; before men they are bold to maintain God's cause. They find a large heart in regard of inward peace and comfort; and indeed there is never a child of God but he hath incomparably a larger heart than wicked men. All wicked men are all vainly-hearted, base-spirited persons, but the child of God hath a large heart; for the grace of God and sense of heavenly comforts enlarge the heart, and so he hath a more heroical spirit than any worldling hath. So that though they be in pressure, yet they be not overpressed. Wicked men have a prison in their own breasts. Take a wicked man that is not besotted: when he understandeth himself, though he be never so free, though above all men, though a commander of the world, yet he is imprisoned and straitened in his own heart; his conscience upbraids him with his sins, commands him to come before the tribunal-seat of God. In greatest liberty he is oftentimes in straits for abusing that liberty. But a child of God can in all afflictions lay open his soul before God. So much for that particular.
事实上，原文中的ἐν παντὶ的意思是“在每个地方”，在每个时刻，就像这里的“在每个方面”一样，因为上帝的儿女在每个方面都受到压迫。有时从上方，上帝似乎是他们的敌人；有时从内部，因为良心的恐惧；有时在右边，被朋友们困扰；有时在左边，被敌人们困扰；有时在周围，受到时代的状态和条件的困扰；有时从下方，受到撒旦的骚扰和困扰；有时在前方，害怕地狱、永远的刑罚和即将到来的麻烦；有时在身后，记忆起过去的罪孽。所以他们在每个方面都受到压迫，“但并不绝望”，στενοχωρούμενοι，或者被压迫，或者完全绝望，正如这个词的意思，不完全处于绝望的境地；当身体处于困境和窘迫之中，不知道该往哪个方向转身，而心灵也不知道该退往何处。但是上帝的儿女们并不处于这样的困境。因为虽然他们在每个方面都“受困扰”，但他们的心灵并不受限制，他们有宽广的心胸；正如大卫所说，诗篇 118:5 和 18:19，“你使我的脚站在宽阔之地”；还有诗篇 119 和经文。 92 年，他宣称上帝如何扩大了他的心灵。因此，上帝扩大了他的子民的道路。尽管他们受苦，但他们并不那么狭窄，他们找到内在的扩展；向上帝祈祷的扩大。他们可以向上帝广泛地表达他们的愿望；在人前，他们勇敢地维护上帝的事业。他们在内心的平安和安慰方面找到了一个宽广的心灵；实际上，上帝的儿女从来都比邪恶的人有一个更宽广的心灵。所有邪恶的人都是虚荣和卑鄙的人，但上帝的儿女有一个宽广的心灵；因为上帝的恩典和对天堂安慰的感知扩大了心灵，所以他比任何世俗人都有更英勇的精神。所以，尽管他们受压迫，但他们并没有被压垮。邪恶的人在自己的内心中有一个监狱。拿一个没有被愚弄的邪恶的人来说：当他了解自己时，尽管他非常自由，尽管高于所有人，尽管是世界的统治者，但他在自己的心中被囚禁和限制；他的良心因他的罪责备他，命令他站在上帝的审判座前。在最大的自由中，他经常因滥用那种自由而感到困窘。 但是，上帝的孩子可以在所有的苦难中向上帝敞开心灵。至此为止。

'Perplexed, yet not in despair.' The word is elegant in the original: ἀπορούμενοι, we are perplexed, but not in extremity. The word in the original signifieth want of counsel, what course to take, when a man is in such difficulty for want.* Want of things necessary, and then want of counsel to get them supplied, breedeth perplexity. Now, saith Paul, we want many things. And therefore among other troubles the apostle reckons hunger, thirst, fasting, 2 Cor. 11:27. God's children are oftentimes in want, not only of outward things, but seemingly in want of counsel what course to take for a time. In regard of danger, what a difficulty was Abraham in when he was to offer his son Isaac, his eldest son, his only son, the son of the promise! Gen. 22:1–3; and Jacob when he parted with Benjamin, and thought he had lost Joseph, Gen. 43:13, 14. Exod. 14:10–12, seq., Moses at the Red Sea; present to yourselves what straits he was in. The mountains were on either side, the Red Sea before them, the Egyptians behind them. In what strait was David when they were ready to stone him? 1 Sam. 30:6. Certainly exceedingly great. In what strait was Jonah in the belly of hell, the whale in the depth of the sea? Jonah 1:17. And so God's children are oftentimes not only in want of help, but in want of counsel. So they be almost at their wits' ends, not knowing what course to take.
“困惑，但不绝望。”这个词在原文中非常优雅：ἀπορούμενοι，我们困惑了，但并非绝境。这个词在原文中表示缺乏咨询，当一个人因为缺乏而陷入困境时，不知道该采取什么行动。缺乏必需品，然后缺乏咨询来解决这些问题，会导致困惑。保罗说，我们需要很多东西。因此，使徒在列举其他困扰时，提到了饥饿、口渴、禁食，哥林多后书 11:27。神的儿女们经常缺乏，不仅是外物，而且在一段时间内似乎缺乏咨询。在危险面前，亚伯拉罕面临着多么困难的境地，当他要献上他的儿子以撒，他的长子，他唯一的儿子，应许之子！创世记 22:1-3；雅各布与本雅明分别时，以为自己失去了约瑟，创世记 43:13,14。出埃及记 14:10-12，摩西在红海时，想象一下他所处的困境。两边是山，前面是红海，后面是埃及人。大卫在他们准备用石头砸他时，处境有多困难？撒母耳记上 30:6。肯定是非常困难的。 约拿在地狱的腹中，鲸鱼在海的深处，这是在哪个海峡？约拿书 1:17。因此，上帝的子民常常不仅需要帮助，还需要指导。所以他们几乎到了绝望的边缘，不知道该采取什么行动。

'Yet we are not in despair,' ἀλλʼ οὐκ ἐξαπορούμενοι. For God at the pinch of time cometh, and as it was in Abraham's case, in the mount, appeared. When the knife was ready to cut the throat of Isaac, then God sheweth himself. So Moses at the Red Sea, he was in wonderful straits perplexed. And he crieth to God. Why dost thou cry to me? saith God, though he said nothing, Exod. 14:15. God made way for him through the Red Sea. God makes his way where he findeth none. He can divide the Red Sea, and cause Jordan to fly back. When the ways be desperate, and the plunges extreme, then God makes way for his children. God is wonderful near to them in their extremities. He was nearer to Daniel than the teeth of the lion, Dan. 6:16, seq., and nearer Moses than the water was, when he was swimming in his basket, Exod. 2:3. God is nearest in danger when it is nearest of all. When Jonah was in the whale's belly, he was in wonderful perplexity, Jonah 2:1. It could not be otherwise; and yet at the same time God enlarged his heart that he did not despair. So that you see the words are true. Though God's children are perplexed, yet they be not in 'despair.' They have a God to go to at all times. At the worst they can send forth their sighs and groans, though they cannot speak; and those sighs and groans are great cries in God's ear. God knoweth the desires of their souls; God hath an ear in their very hearts, and knoweth the meaning of his own Spirit joining with their spirits. No man is in desperate condition that can pray, and though he cannot pray in words, yet prayer being matter of affection and desires to God, and any man being in such extremity may do that. There is no prayer but it fetcheth help from heaven. There is not a groan lost that is sent to heaven, and therefore 'though they be perplexed, yet not in despair.'
然而，我们并不绝望。因为在关键时刻，上帝会显现出来，就像在亚伯拉罕的情况下，在山上一样。当刀子准备割开以撒的喉咙时，上帝显现了自己。所以摩西在红海时，他陷入了困境。他向上帝呼求。上帝说：“你为什么向我呼求？”（出埃及记 14:15）上帝为他在红海中开辟了道路。上帝在找不到道路的地方开辟道路。他可以分开红海，使约旦河倒退。当情况绝望，困境极端时，上帝为他的子民开辟道路。上帝在他们的极限中与他们密切相连。他比狮子的牙齿更接近但以理（但以理书 6:16）,比摩西在篮子里游泳时的水还要近（出埃及记 2:3）。当危险最近时，上帝最接近。约拿在鲸鱼的肚子里时，他陷入了困境（约拿书 2:1）。情况不可能不困难；然而与此同时，上帝扩大了他的心，使他不绝望。所以你们看到这些话是真实的。虽然上帝的子民困惑，但他们并不“绝望”。他们在任何时候都有一个可以求助的上帝。 最坏的情况下，他们可以发出叹息和呻吟，虽然他们不能说话；而那些叹息和呻吟在上帝的耳中是巨大的呼喊。上帝知道他们灵魂的渴望；上帝在他们的内心深处有一只耳朵，知道他自己的灵与他们的灵相合的意义。没有一个人处于绝望的境地，他可以祈祷，即使他不能用言语祈祷，但祈祷是一种对上帝的感情和渴望，任何一个人在如此极端的情况下都可以做到这一点。没有一次祈祷不会从天上得到帮助。没有一声呻吟会在送往天堂时丢失，因此“虽然他们困惑，但并不绝望”。'

The church seemed to be in a perishing condition, and David saith, 'I am cast out of thy sight, yet thou heardest the voice of my prayer,' Ps. 31:22; yea, a prayer joined with such expressions that I said, 'God hath forsaken me.' The spirit sighs and groans, and God regardeth such a prayer. And so, that howsoever in regard of the flesh we be in desperate conditions, yet the Spirit hath an eye to God, and moveth a sigh and tear to him, and at the same time fetcheth help from heaven. You see then the point is clear.
教堂似乎处于一个濒临毁灭的状态，大卫说：“我离开你的眼前，但你听到了我的祷告的声音”，诗篇 31:22；是的，一种带有这样表达的祷告，以至于我说：“上帝已经抛弃了我。”灵魂叹息和呻吟，上帝关注这样的祷告。因此，无论在肉体上我们处于绝望的境地，但是灵魂仍然注视着上帝，并向他发出叹息和眼泪，并在同一时间从天上得到帮助。你们看到了，这一点是清楚的。

Verse 9. 'We are persecuted, but not forsaken.' διωκόμενοι. The Greek word signifieth to pursue. God sometimes personates an enemy, and seemeth to be against us, and that is a heavy case. It was Job's case: 'Thou writest bitter things against me,' Job 13:26. In divine temptations God seemeth to be our enemy. We are persecuted and pursued; sometimes by the arm of the Almighty, sometimes again by Satan, and by his instruments. When we have made by conversion to God escape from the world, the world sendeth hue and cry out after the saints, pursuing and labouring to bring them to their old conditions and labours, to trip them in their ways. The children of God have been from the beginning of the world so pursued, that they never leave pursuing them, till they have driven them to death, and even to hell itself. And this is the state of all God's children if once any will be righteous. 'Whosoever will live godly in Christ Jesus must suffer persecution.' He may be civil,* and no man will say black is his eye; but if he have power of religion, and labour to express it in his conversation, he shall have persecution of the tongue or of the hand. Saint Austin saith well, Though we live well in times of peace, yet, audi, audi mi frater, begin to live as a Christian should live, and see if you be pursued; you shall find a Babylon in Jerusalem (s). And truly in times of peace a man will find enemies enough at home. For it is almost equally difficult to be truly righteous at all times. In the primitive church the doctrine of religion was opposed in applying the truth of doctrine. Now the power of practisers. At all times religion hath been so much persecuted, as may stand with salvation. The devil is content with profession. The thing may stand with lust and sin, but so much as is necessary to bring to heaven that hath been always under persecution in one kind or other. 'Though persecuted, yet not forsaken,' viz., of God. No. So far from being forsaken of God, that God is never nearer them than when trouble is nearest of all. 'Be not far off,' saith the psalmist, 'for trouble is nigh,' Ps. 22:11. Then there is most use of God's presence and comfort. In persecution usually the souls of God's people fly under the shadow of his wings, and being driven to him they find more support and succour than at other times. It was a good speech of the Landgrave of Hesse, Philip the First, that was of fame and note, to Charles the Fifth, when not only the Duke of Saxony, but he, was taken prisoners, and a great while continued so. How did you all the time demean yourselves? Said he, 'I found those divine comforts that I never felt before.* So that there is certain evidence of God's presence in persecution and standing out in a good cause, which God's children never felt before, as after. There is a hidden manna conveyed to them, which is appropriated to those times. So saith he, 'We be persecuted, but not forsaken;' nay, God is never nearer than at that time.
我们受迫害，但不被抛弃。迫害。这个希腊词意味着追逐。上帝有时会扮演敌人的角色，似乎与我们对立，这是一个沉重的情况。这是约伯的情况：“你写了苦涩的话攻击我。”（约伯记 13:26）在神圣的试探中，上帝似乎是我们的敌人。我们受到迫害和追逐；有时是由全能者的手，有时是由撒旦和他的工具。当我们通过归向上帝逃离世界时，世界会对圣徒发出追捕令，追逐并努力使他们回到过去的状态和劳作中，使他们在道路上失足。上帝的子民从世界开始就被如此追逐，以至于他们永远不会停止追逐，直到他们被逼至死，甚至是地狱。如果有人愿意做义人，这就是所有上帝的子民的状态。“凡立志在基督耶稣里敬虔度日的，都要受逼迫。”他可以是有礼貌的，没有人会说他有黑眼圈；但如果他有宗教的力量，并努力在言行中表达出来，他将遭受舌头或手的迫害。 圣奥斯汀说得好，虽然我们在和平时期过得很好，但是，听着，听着，我的兄弟，开始过上一个基督徒应该过的生活，看看你是否会受到追逐；你会发现在耶路撒冷有一个巴比伦（s）。而且在和平时期，一个人在家里会找到足够多的敌人。因为要始终真正地做到公正是几乎同样困难的。在早期教会中，宗教的教义在应用教义的真理方面受到了反对。现在是实践者的力量。在任何时候，宗教都受到了如此多的迫害，以至于可以与救赎相符。魔鬼满足于表面的信仰。这件事可能与欲望和罪恶相符，但是为了带到天堂所必需的，一直以来都在某种程度上受到迫害。'虽然受迫害，却不被离弃'，即，被上帝离弃。不。上帝从来没有离弃他们，当困难最近时，上帝从来没有离他们更近。诗人说：“不要离我远去，因为患难临近”，诗篇 22:11。那时最需要上帝的同在和安慰。通常在迫害中，上帝的子民的灵魂会飞到他的翅膀的阴影下，被迫到他那里，他们会找到比其他时候更多的支持和援助。 这是黑森地伯菲利普一世对查理五世的一次出名的演讲，当时不仅萨克森公爵，而且他本人也被俘虏，并持续了很长时间。你们在那段时间里是如何表现的？他说：“我找到了那些我以前从未感受到的神圣安慰。”因此，在迫害和坚守正义的事业中，有确凿的证据表明上帝的存在，这是上帝的子民以前从未感受到的，也是以后。有一种隐藏的吗哪赐予他们，这是专属于那些时刻的。所以他说：“我们受迫害，却不被抛弃；不仅如此，上帝在那个时候从未离我们更近。”

When there is a new moon, the space between the old and the new is interlunium (t), that it is as good as lost now, yet hath more light in itself than ever it had, for it is nearer the sun than ever, though it appears not to the world. And though the comforts of the soul appear not in afflictions, yet then God shineth more upon them than at any other time.
当有新月时，旧月和新月之间的空间是 interlunium（t），它现在几乎失去了，但它比以往任何时候都更有光，因为它比以往更接近太阳，尽管对世界来说看不见。虽然在困苦中，灵魂的安慰似乎不显现，但那时上帝比任何其他时候更加照耀他们。

'Cast down, but not destroyed.' Cast down, by persecution prevailing. Persecution prevailing doth cast men down, and give them the worst in the eye of the world, but yet we are not destroyed. The children of God go masked, many thousands of them, to the sight of flesh and blood, and in appearance of flesh destroyed. But they be nothing less than destroyed. For to take it at the worst, though their meat is taken from them, yet they are not distressed.
被打倒，但未被摧毁。被迫害所压倒。迫害的压倒使人们沮丧，并在世人眼中给予他们最坏的评价，但我们并未被摧毁。上帝的子民戴着面具，其中有成千上万人，在血肉之眼中看起来好像被摧毁了。但他们远非被摧毁。即使处境最糟，虽然他们的食物被夺走，但他们并未陷入困境。

(1.) For what is the worst the world can do? They take away their lives which they must leave ere long, and thereby they are made partakers of their wish, which every child of God hath, 'to depart and to be with Christ,' Phil. 1:23. Now when they drive them out of the world, they make them partakers of what they most desire, for they have more communion with God in heaven than ever they had before; they are in their seats and proper place.
世界能做的最糟糕的事情是什么？他们夺走了他们必须在不久之后离开的生命，从而使他们成为他们所希望的一部分，这是上帝的每个孩子都有的愿望，“离世与与基督同在”，腓立比书 1:23。现在当他们把他们赶出世界时，他们使他们成为他们最渴望的东西的参与者，因为他们在天堂与上帝的交流比以往任何时候都要多；他们在他们的座位和适当的位置上。

(2.) Again, though in regard of some particulars the church may seem to be destroyed, some boughs are cut, yet the body remains, so in regard of the whole body they are not destroyed.
再次，尽管在某些方面上教会似乎被摧毁了，一些树枝被砍掉了，但整个身体仍然存在，所以就整个身体而言，它们并没有被摧毁。

(3.) In regard of the 'inward man,' they are not destroyed. They take courage still, and comfort still, while they are in the world. When they go out of the world they have accomplishment of all desires. Put case God deliver them not, but give them up to death: he delivereth them in not delivering them. For what is death but delivering them from all trouble? When he delivereth not in particular danger, he giveth them a general deliverance by death from all trouble whatsoever.
(3.) 关于“内心”，它们并没有被摧毁。它们仍然勇敢，仍然安慰，当它们在世界中。当它们离开世界时，它们实现了所有的愿望。假设上帝不拯救他们，而是将他们交给死亡：他在不拯救他们的同时拯救了他们。因为死亡不就是将他们从所有的困扰中解脱出来吗？当他在特定的危险中没有拯救他们时，他通过死亡给予他们一个从所有困扰中的普遍解脱。

(4.) Again, there is a double deliverance. There is an inward secret deliverance, and an apparent open deliverance. Put case they be cast down, and not openly delivered, yet secretly they are delivered, that is, from fear and despair. The soul is set at liberty within. So that though they be cast down, yet not destroyed.
再次，有两种解脱。有一种内在的秘密解脱，和一种明显的公开解脱。假设他们被击败，没有公开解脱，但他们在秘密中得到了解脱，也就是从恐惧和绝望中解脱出来。灵魂在内心得到了自由。所以尽管他们被击败，但并没有被摧毁。

(5.) If they be destroyed to the appearance of the world, it is but seed sown. Saints are the seeds out of which grow many other. The blood of martyrs is the seed of the church.* As often as we are mowed and cast down, saith Tertullian, by your cruelty, it is but an allurement to our profession. So when they seem to be destroyed, they be but seed sown, and out of their ashes many rise out of them. How much are we beholding to the bloody times in this kingdom, for this after-glorious church!
（5）如果他们被毁灭，只是种子播下。圣徒是其他许多人的种子。殉道者的鲜血是教会的种子。每当我们被你们的残酷所割下和摧毁，塔土良说，那只是对我们信仰的诱惑。所以当他们似乎被毁灭时，他们只是种子被播下，从他们的灰烬中许多人崛起。我们对这个王国的血腥时代有多么感激，因为有了这个后来辉煌的教会！

(6.) 'Not destroyed' in this world, while they have any work to do. You may imprison them, fetter them, but God will work a miracle rather than his children shall be taken out of the world before they have done their work. The three young men in the furnace, the fire shall cease to burn rather than they shall before their hour cometh, Dan. 3:27. In the gospel Christ was not hurt by them, for his hour is not yet come; they cannot hurt one hair of the head. 'They are afflicted, but not oppressed; they are persecuted, but not forsaken; cast down, but not destroyed.'
在这个世界上，“未被摧毁”，只要他们还有工作要做。你可以囚禁他们，束缚他们，但上帝宁愿创造奇迹，也不愿他的子民在完成工作之前离开这个世界。三个年轻人在火炉中，火焰将停止燃烧，而不是在他们的时刻到来之前将他们带走，但以理书 3:27。在福音中，基督并没有受到他们的伤害，因为他的时刻还没有到来；他们不能伤害头发的一根。他们受苦，但不受压迫；他们受迫害，但不被抛弃；他们被打倒，但不被摧毁。

From all which we may raise some general truths, and make use of all that hath been spoken.
从这些中我们可以得出一些普遍的真理，并利用已经说过的一切。

Doct. First of all we may from hence observe, that troubles and afflictions of God's people in this world they are many, and they are great and growing. They wax greater and greater till God's time be appointed. Here is distress, persecution, perplexity, casting down, they be many and manifoldly different in their kind. And then they be great, for here he reckons the greatest troubles than can befall, except death itself, which is usually included. And then there be degrees of them; to be afflicted is less than to be perplexed, and persecution added to perplexity. Then to persecution without is added the trouble following. And not only afflicted, perplexed, persecuted, but cast down.
首先，我们可以从这里观察到，神的子民在这个世界上的困扰和苦难是许多的，而且它们是巨大且不断增长的。它们越来越大，直到神指定的时间。这里有困厄、迫害、困惑、沮丧，它们在种类上是多种多样的。然后它们是巨大的，因为在这里列举了除了死亡本身之外最大的困扰，通常也包括在内。然后它们有不同的程度；受苦比困惑要少，而迫害加上困惑。然后在外面的迫害之后还有随之而来的困扰。不仅受苦、困惑、迫害，还有被打倒。

That is no matter, mille mali species, mille salutis erunt, if a thousand ways of trouble, there will be a thousand ways of deliverance. God is never at a loss to help his children. Therefore God grant we are so. So, but we are not in distress, we despair not, we are not forsaken, we are not destroyed.
那没关系，千种困难，千种救助，如果有千种困扰的方式，就会有千种解脱的方式。上帝从不缺乏帮助他的子民的方法。因此，愿上帝如此赐予我们。所以，虽然我们并不困扰，我们不绝望，我们没有被抛弃，我们没有被毁灭。

'We,' that is, Paul, and not only we as men, and we as Christians, but we as eminent men. For the troubles of God's children happen to them as men. Sometimes sickness, death, losses, crosses. Sometimes as Christians, as they be maligned and opposed by the wicked world. Sometimes in an eminent calling, as Pharaoh, that desired to slay the male children especially, that were strong and able to do service; they were objects of malice, Exod. 1:16. Now we are thus used not only as men and Christians, but as eminent men. So that it is the condition of the most eminent of all to be thus used. It pleaseth God to let his children endure many and manifold and great troubles. Now what is the reason of this? I might be large, but I will give a few.
“我们”，也就是保罗，不仅仅是我们作为人，我们作为基督徒，还有我们作为杰出的人。因为上帝的子民遭遇的困难是作为人的困难。有时是疾病、死亡、损失、十字架。有时是作为基督徒，因为他们受到邪恶世界的诽谤和反对。有时是在杰出的职业中，就像法老一样，他特别想杀死那些强壮、能够服务的男孩；他们成为恶意的对象，出埃及记 1:16。现在我们不仅作为人和基督徒被这样对待，还作为杰出的人。所以这是最杰出的人的处境。上帝喜欢让他的子民忍受许多、多样和巨大的困难。那么这是什么原因呢？我可以说很多，但我只说几个。

Reason 1. Of necessity there must be a conformity between the members and the head. It behoved Christ to suffer, that he might enter into glory. And all we in our time must suffer, and so enter into glory. 'We are predestinate to conformity to our head,' Rom. 8:29. We are not only predestinate to salvation, but to all between us and salvation. We are ordained to pass through such and such good actions, such and such turnings. There is no man but hath so many actions to perform, so many sufferings to endure, to which they be by God ordained.
原因 1. 成员与首领之间必须存在一种一致性。基督必须受苦，才能进入荣耀。我们现在也必须受苦，才能进入荣耀。我们被预定要与我们的首领一致，罗马书 8:29。我们不仅被预定要得救，还被预定要经历在得救之前的一切。我们被命定要经历这样那样的善行，这样那样的转变。没有人能够避免要完成这么多的行动，要忍受这么多的苦难，这是上帝所命定的。

Reason 2. And again, the best of God's children have something to be wrought out of them by a spirit of burning and affliction; the best need refining.
原因 2. 而且，上帝最好的子民也需要经历炼狱和苦难的洗礼，以使他们更加完善；最好的人也需要经历磨炼。

Reason 3. And again, grace needeth trials and exercise and increase. Now God sanctifieth all these, passing from 'vessel to vessel,' Jer. 48:11. These transfusions [are] to work out what is evil, to try, exercise, and increase what is good.
原因 3。而且，恩典需要经历试炼、锻炼和增长。现在上帝通过从“一个器皿到另一个器皿”（耶利米书 48:11）来使这一切成圣。这些输血是为了消除邪恶，试验、锻炼和增加善良之处。

Reason 4. And if there were no more but the malice of Satan and his cursed seed, the seed of the serpent, it is not possible to avoid the cross. And God, that his children may not love the world, hath made the world hate them. And it is safe for God's people to have the hatred of the worst people. Their hatred will do them more good than their love. Their hatred breeds a separation, and commands a separation in conclusion. For what shall we do with familiarity and acquaintance with them whose company we cannot enjoy in heaven? And therefore God will have his children exercised with the worst men; and then he desires to take them out of the world, and to set God up in his due place. God is God, and the Creator, when we be stript of all worldly comforts. Then vanity is vanity. God will not have us idolize anything below, and therefore suffers us to fall into extreme wants and dangers. Many other reasons there be, which I do give you but a taste of.
原因 4. 如果只有撒旦和他被诅咒的后代，也就是蛇的后代的恶意存在，是不可能避免十字架的。上帝让他的子民不爱世界，而是让世界憎恨他们。对上帝的子民来说，被最坏的人憎恨是安全的。他们的憎恨对他们比爱更有益处。他们的憎恨导致了分离，并最终命令了分离。因为我们与那些在天堂无法享受他们的陪伴的人有什么亲近和熟悉之处呢？因此，上帝希望他的子民与最坏的人打交道；然后他希望将他们从世界中带走，并将上帝放在他应有的位置上。当我们被剥夺了一切世俗的安慰时，上帝仍然是上帝和创造者。那时虚无是虚无。上帝不希望我们崇拜任何低于他的东西，因此让我们陷入极度的需求和危险中。还有许多其他原因，我只是给你们一个味道。

You see then the state of God's children in regard of the world. But what is it in regard of him? They be not forsaken, they be not utterly cast off. So they are patient in both; patient in regard of the trouble they meet with in the world, patient in regard of God's dealing with them. God forsakes them not so as to destroy them. He leaveth them not in a desperate condition, as he doth the wicked.
你看到了上帝的子民在世界上的状态。但是在他们与上帝的关系中又是怎样的呢？他们并没有被抛弃，他们并没有完全被摒弃。所以他们在两方面都是耐心的；在面对世界上的困难时耐心，在面对上帝对待他们时耐心。上帝不会抛弃他们以至于毁灭他们。他不会让他们处于绝望的境地，就像他对待邪恶者那样。

Doct. 2. Again, observe this, that the life of God's children in this world is a mixed life, woven of afflictions and of comforts, intermixed of both. It tastes of both the malice of the world and the goodness of God.
上帝的子民在这个世界上的生活是一种混合的生活，由苦难和安慰交织而成，两者交织在一起。它尝到了世界的恶意和上帝的善良。

They oftentimes enjoy sickness. They be sometimes in dumps and sadness. Their life is woven of comfort and discomfort, and it is good for them in this world to be so, till they be in their proper place in heaven. And this is our comfort always, though troubles be many, and manifold, and great, and growing, and the last day worst, yet as the waters of afflictions grow, so do their comforts and the graces of the Spirit grow like waters of the sanctuary;* as troubles increase, so the waters of consolation increase. And it is better to be in trouble than to be kept from the trouble without the comfort. There is more sweetness in affliction than in freedom from it without the sweetness. If we look to the world, you see what we may look for. If we look to heaven, you may see what to expect thence.
他们常常享受疾病。他们有时会感到沮丧和悲伤。他们的生活充满了舒适和不适，对他们来说在这个世界上如此是好的，直到他们在天堂中找到自己的位置。这始终是我们的安慰，尽管困扰很多，多种多样，而且很大，而且越来越糟，但随着苦难的增加，他们的安慰和圣灵的恩典也像圣所的水一样增长；随着困扰的增加，安慰的水也增加。与没有安慰的困扰相比，处于困境中更好。在苦难中有更多的甜蜜，而没有苦难的自由则没有这种甜蜜。如果我们看向世界，你会看到我们可能会得到什么。如果我们看向天堂，你会看到从那里可以期待什么。

Use. If this be so, that their condition is thus mixed, it is good in our prayers to allege to God our ill condition, to argue extremity. 'Help, Lord: for vain is the help of man,' Ps. 60:11. 'Save, Lord: the water is entered into my soul,' Ps. 69:1. Help, Lord: if thou wilt not, none will; if thou canst not, none can. God will be bound with these arguments. It was the speech of Philo, 'A man's help faileth, where God's begins' (u).
使用。如果情况确实如此，他们的状况如此混乱，我们在祈祷中向上帝陈述我们的不良状况，争辩极端是好的。“帮助，主啊，因为人的帮助是徒然的，”诗篇 60:11。“拯救，主啊，水已经进入我的灵魂，”诗篇 69:1。“帮助，主啊，如果你不愿意，没有人会；如果你不能，没有人能。”上帝将受到这些论据的约束。这是菲洛的话，“当上帝的帮助开始时，人的帮助就会失败。”

And it [is] a good argument to allege to God in matters of sin, 'Lord, pardon, Lord, forgive, for my sins are many and great,' Ps. 25:11. This is a good argument with God, for he is infinite in mercy; therefore allege it as a binding argument.
在罪恶的事情上，向上帝提出一个好的论点是：“主啊，宽恕我吧，因为我的罪孽多而且重。”（诗篇 25:11）这是一个与上帝有效的论点，因为他的慈悲是无限的；因此，将其作为一个有约束力的论点。

But if God himself seem to be our enemy, What course shall we take then? Sometimes God acts a part that is not his own, that he may shew afterward a greater mercy. In such times we must get the eye of faith, and break through the clouds between the soul and God's face, and see his fatherly countenance in Jesus Christ. Faith hath piercing eyes, and breaks through the clouds between God and us, and bindeth him with his own nature and promise, whatsoever part he acts. 'Lord, howsoever thou dealest, thy nature in Christ is gracious, merciful.' 'Thou hast made rich promises that thou wilt not fall from.' 'Forsake me not.' Bind him with his word, with his nature; he cannot deny his word, his nature, himself; allege them to him in Christ, and allege his own promise, and they will be effectual.
但是，如果上帝似乎成为我们的敌人，那么我们应该采取什么措施呢？有时上帝会扮演一个不属于他自己的角色，以便之后展示更大的怜悯。在这样的时候，我们必须拥有信仰的眼睛，穿透灵魂与上帝之间的云层，看到他在耶稣基督里的慈父面容。信仰有着敏锐的眼睛，穿透上帝与我们之间的云层，用他自己的本性和应许来捆绑他，无论他扮演什么角色。“主啊，无论你如何行事，你在基督里的本性是仁慈、慈悲的。”“你曾经给出丰富的应许，说你不会离弃。”“不要离弃我。”用他的话语、他的本性来捆绑他；他不能否认他的话语、他的本性、他自己；在基督里向他提出这些，引用他自己的应许，它们将会产生效果。

Use. Again, we see here that it is a good art, and needful in times of trouble, to look to the good, as well as to the ill. The apostle doth not only confess ingenuously all the ill that the enemies might object to weaken the reputation of the gospel, they are people cast down and despised. All this is true, but we are not forsaken, we are not in despair, not destroyed. This is a good art in every affliction. It is better to have our eyes on the good, than to have our eyes altogether upon the ill. God hath taken away one child, he might have taken many. God hath afflicted with sickness, but he might have taken away our wits. Therefore have not both eyes fixed upon the grief, for that is Satan's policy, to rob God of his glory, and our souls of comfort.
再次使用。在这里，我们看到这是一种好的艺术，在困难时期，不仅要看到坏的一面，还要看到好的一面。使徒不仅坦率地承认敌人可能提出的所有坏的事情，以削弱福音的声誉，他们是被打倒和被蔑视的人。这一切都是真实的，但我们没有被抛弃，我们没有绝望，也没有被毁灭。在每一次困苦中，这是一种好的艺术。把目光放在好的方面，比完全看到坏的方面更好。上帝带走了一个孩子，他本可以带走更多。上帝使我们生病，但他本可以夺走我们的理智。因此，不要把双眼都盯着悲伤，因为那是撒旦的策略，要夺走上帝的荣耀，夺走我们的安慰。

Use. Therefore learn a blessed skill from hence. When there is objected anything by Satan to disgrace the gospel or discourage it, reject* the objections of Satan with better. It is so, I confess; but [while] God seemeth to be displeased, and I am afflicted, God is yet a gracious God, hath left many comforts, his word, and promises, and therein I will trust: he hath given me his Spirit to support me. Thus return all the temptations of Satan, learn to be as witty and ingenious to argue that, for the strengthening of our faith, which may drive us to the acknowledgment of God's goodness and mercy, as Satan is to do the contrary: Judges 6:13, 'God be with thee, thou valiant man;' but if God be with us, 'why is it thus with us?' And so God's people look all to the grievance; why are we persecuted, and in distress, and want, and at our wits' end? Now, but consider the comfort as well as the discomfort; learn that heavenly wisdom from St Paul.
因此，从这里学习一项神圣的技能。当撒旦提出任何有损福音或使人灰心的事物时，用更好的方式拒绝撒旦的异议。我承认，是这样的；但是，当上帝似乎不满意，我受苦时，上帝仍然是一个仁慈的上帝，留下了许多安慰，他的话语和应许，我将在其中信靠：他赐给我他的圣灵来支持我。因此，所有撒旦的诱惑都要回应，学会像他一样聪明和机智地辩论，以加强我们的信仰，这可能使我们承认上帝的善良和怜悯，正如撒旦所做的相反：士师记 6:13，“愿上帝与你同在，勇敢的人”；但是如果上帝与我们同在，“为什么我们会这样？”因此，上帝的子民都关注困扰；为什么我们受迫害，处于困境，缺乏，陷入绝境？现在，除了不适之外，还要考虑到安慰；从圣保罗那里学到那属天的智慧。

Let no man be discouraged, if he findeth himself sensible of the grief he lieth under. We be flesh, not spirit. God knoweth whereof we are made; and therefore he layeth not whole loads upon us, but in anger he remembers mercy. You see how he deals with the apostle Paul, and others in his case. Therefore, if we be sensible of trouble, God can help. No man more sensible of grief than Christ, Christi dolor, dolor maximus. For he had perfect wisdom to apprehend, and a sound body (v). St Paul speaks of these things as wonderfully sensible, but here is true patience, when we be sensible to the uttermost of the grievance, and yet withal are but sensible of the grievance. 'Why should I smite them any more?' Isa. 1:5, saith God to the prophet. It is not only sin, but judgment, to be given up to hard hearts, not to feel the condition. Well, St Paul was sensible of his condition.
如果一个人发现自己感受到了痛苦，不要灰心。我们是肉体，不是灵魂。上帝知道我们是由什么构成的，因此他不会给我们加重负担，但在愤怒中他记得怜悯。你看到他如何对待使徒保罗和其他处境相似的人。因此，如果我们感受到困扰，上帝能够帮助。没有人比基督更能感受到痛苦，基督之痛，痛苦至极。因为他有完美的智慧去理解，还有一个健康的身体。圣保罗把这些事情说得非常明白，但这里是真正的忍耐，当我们对痛苦感到极度敏感，但同时只是对痛苦感到敏感。上帝对先知说：“我还要打击他们吗？”（以赛亚书 1:5）。被放弃到硬心不感受状况不仅是罪，也是审判。好吧，圣保罗对自己的状况感到敏感。

Obj. Thou wilt object, What is this to us? We live in calm times, and enjoy health and prosperity, and know not what these things mean that Paul speaks of.
你会反驳说，这与我们有什么关系？我们生活在平静的时代，享受健康和繁荣，不知道保罗所说的这些意味着什么。

Ans. Beloved, the more we be beholding to God. But do we know to what times the Lord may call the best of us all? Therefore we must be prepared before hand. Comforts are not found in adversity that were not sought for in prosperity, as Austin saith (w). In times of peace, people should provide for war and defence; and so in times of peace let us think of these things. Our conditions may alter. Howsoever the state may continue, yet we that live under our vines and fig-trees, do we know how the Lord may exercise us? May not he exercise us with afflictions of mind and persecutions of body? May not he exercise us with trouble of conscience, and bring us into straits, which is a spiritual martyrdom too? In times of prosperity, God's children know better what to do and whom to depend on, because then he keeps them off from inward troubles. And therefore, seeing we know not how long in our personal condition we may be as we are, it is not amiss to think on these things.
亲爱的，我们越是感激上帝，就越要知道主可能召唤我们中最优秀的人到什么时候？因此，我们必须提前做好准备。安慰在逆境中是找不到的，除非在顺境中就已经寻求了，正如奥斯汀所说的。在和平时期，人们应该为战争和防御做好准备；因此，在和平时期，让我们考虑这些事情。我们的境况可能会改变。无论状态如何持续，我们生活在自己的葡萄树和无花果树下，我们知道主可能如何锻炼我们吗？他可能用心灵的痛苦和身体的迫害来锻炼我们吗？他可能用良心的困扰来锻炼我们，并使我们陷入困境，这也是一种属灵的殉道吗？在繁荣时期，上帝的儿女更清楚该做什么和依靠谁，因为那时他们远离内心的烦恼。因此，既然我们不知道我们个人的状况会持续多久，思考这些事情也不错。

And to direct us a little what to do now in times of peace and quietness.
在和平安宁的时候，给我们一点指引，告诉我们现在该做些什么。

(1.) Labour to preserve our peace with God by all means, that when changes come, as changes may come, and will come one way or other, we may say with the apostle, 'I am afflicted, but not forsaken.' If we make not God now our friend; if we shall now multiply sin and guilt, and run into God's books more and more, it will be a hell when trouble, and sickness, and persecution come. And therefore as we will have God our friend when we stand most in need of him, so let us labour to keep God our friend now at this time. The desperate course that many loose persons take: they run into an old course, they let the reins loose to licentiousness, let their tongue lie and swear, and deny nothing that they affect. 'Is there not times and months for these wild asses to be taken in? In their months you may take them.' There be months of trouble and months of sickness; and when their former courses have been nothing but a perpetual provoking of God, what comfort can these persons have? And therefore, as we desire to have God stand by us and help at every pinch, labour for peace with him now in time of prosperity.
努力以一切方式保持与上帝的和平，这样当变化来临时，正如变化可能会发生的，而且无论如何都会发生，我们可以像使徒一样说：“我受苦，却没有被离弃。”如果我们现在不把上帝当作朋友；如果我们现在继续增加罪恶和罪孽，并且越来越多地记录在上帝的账本上，那么当困难、疾病和迫害来临时，将会是地狱。因此，正如我们在最需要上帝的时候希望他成为我们的朋友，现在让我们努力保持上帝在这个时候成为我们的朋友。许多放荡之人采取的绝望之路：他们沿着旧路奔跑，放纵自己，任由舌头撒谎、咒骂，并且不否认他们所追求的任何事物。“难道不是有时候和月份可以捕捉这些野驴吗？在它们的月份里，你可以捕捉它们。”有困难和疾病的时候；当他们以前的行为只是不断激怒上帝时，这些人能有什么安慰呢？因此，正如我们渴望上帝在每一个关键时刻站在我们身边并提供帮助，现在在繁荣时期努力与他和平相处。

(2.) Let us be constant in his cause, in his religion, that is so constant to us. And this constancy of the Spirit and the best things will be an evidence to us that we have found him constant in his love to us.
让我们在他的事业中保持坚定，他对我们的宗教也是如此坚定。而这种精神和最好的事物的坚定将成为我们找到他对我们的爱是坚定不移的证据。

(3.) And that we may quiet ourselves the better, if such times come, be careful, and treasure up promises for the time to come, that we may allege them to God. Get good liquor into our hearts, that when times of pressing come, there may be good wine. If good knowledge be not gotten beforehand, what will afflictions press out but murmurings and despair, and something that was there before. Therefore treasure up now all we can; there is a spending time will come. Joseph's hard years may overtake us; we know not into what distress we may be brought. And because God is the best friend in extremity, be sure we offend not him for any creature, because let the creature do his worst, yet God will always be sure to be our friend. And if God be our friend, it matters not who is our enemy. I cannot press all that may be pressed out of this point.
（3）为了更好地使自己安静下来，如果这样的时刻来临，要小心并珍惜为将来的时候积攒的承诺，这样我们就可以向上帝引述。将良好的酒注入我们的心中，这样当压力时刻来临时，就会有美酒。如果事先没有获得良好的知识，那么痛苦将带来的只能是抱怨、绝望和之前存在的一些东西。因此，现在要尽可能地积攒一切；有一个消耗的时刻将会来临。约瑟的艰难岁月可能会降临到我们身上；我们不知道会陷入什么困境。而且因为上帝是在极端困境中最好的朋友，所以一定要确保不得罪他，因为无论生物怎样对我们恶意，上帝总是会成为我们的朋友。如果上帝是我们的朋友，那么谁是我们的敌人就无关紧要了。我无法压榨出这一点中的所有可能。

(4.) Labour at all times to maintain a good conceit of God and his goodness. If Satan suggest he will cast us off, and that there is no hopes for us in our God, answer again, It is not so. Labour to have a spirit of faith to beat back all such temptations. You shall see strange temptations, and yet excellently answered. 'Yet God is good to Israel,' Ps. 73:1. When the child of God is low, yet he keeps good conceits of God, though things go strangely. I know not what to make of my condition and of the churches,* 'yet God is good.'
（4）时刻努力保持对上帝及其善良的良好看法。如果撒旦暗示他会抛弃我们，说我们在上帝那里没有希望，再次回答，不是这样的。努力拥有一个有信心的心灵来击退所有这样的诱惑。你会看到奇怪的诱惑，但却得到了卓越的回答。诗篇 73:1 说：“然而，神向以色列人是良善的。”当上帝的儿女处境艰难时，他仍然对上帝保持良好的看法，尽管事情变得奇怪。我不知道如何看待我的处境和教会的状况，但“神是良善的”。

The reason is, when we be at worst, God can help us. And therefore come those comfortable exceptions in the Psalms. 'Great are the troubles of the righteous, but the Lord delivereth them out of all,' Ps. 34:19. 'They were afflicted sore, but not delivered to death,' Ps. 118:18. So here mark the exceptions: we be in straits, persecuted and cast down, but yet delivered.
原因是，当我们处于最糟糕的时候，上帝可以帮助我们。因此，在诗篇中出现了那些令人舒适的例外情况。诗篇 34:19 说：“义人有许多苦难，但耶和华救他脱离这一切。”诗篇 118:18 说：“他们受苦，但没有被交给死亡。”因此，在这里要注意这些例外情况：我们处于困境中，受迫害和打击，但仍然得到拯救。

Thus labour for a good conceit of God. The like things you may observe out of these words of the apostle; and I beseech you, let us make use of them for the right knowledge of these things. Hence it is said, Rom. 8:37, 'That in all these we are more than conquerors;' a strange speech, in affliction, pressures, casting down, 'we are more than conquerors.' And how cometh this? 'We are more than conquerors in him that loved us, in Jesus Christ;' more than conquerors, because we are overcome when we seem to be overcome; because religion hath grown even by blood and suffering. St Austin saith, by straits and afflictions the church hath been delivered and spread abroad to the uttermost parts of the world (x).
因此，努力获得对上帝的良好概念。你可以从使徒的这些话中观察到类似的事情；我恳求你们，让我们利用它们来正确了解这些事情。因此，罗马书 8:37 说：“然而，靠着爱我们的主，在这一切的事上，已经得胜有余。”这是一种奇怪的说法，在困苦、压力和沮丧中，“我们已经得胜有余。”这是怎么回事呢？“我们在爱我们的主耶稣基督里得胜有余；”因为我们在似乎被征服时被征服了；因为宗教甚至通过流血和苦难而增长。圣奥斯定说，教会通过困境和苦难得到了解救，并传播到世界的最远地方。

'We are more than conquerors' in all these in a treble regard.
我们在所有这些方面都是超越征服者。

[1.] Specially in regard of ourselves; for the devil aimeth at separation between God and us. 'Now, what shall separate us?' saith the apostle, Rom. 8:35.
[1.] 特别是关于我们自己；因为魔鬼的目的是让上帝与我们分离。使徒保罗说：“现在，有什么能使我们分离？”（罗马书 8:35）

The devil intends a divorcement; but when by a spirit of faith we draw near to God, and cleave fast to God, then the devil's policy is overthrown. The more the world driveth us from God, the faster we cleave to God; and then we be more than conquerors.
魔鬼打算离间我们，但当我们以信心的灵魂亲近上帝，并紧紧依附上帝时，魔鬼的计谋就被推翻了。世界越是驱使我们远离上帝，我们就越是紧紧依附上帝；然后我们就能超越一切。

[2.] In regard of spiritual courage. The more God's Spirit is depressed, the higher it riseth. The enemy labours to quail the spirits of them that be good, but they cannot do it, for the Spirit of God is invincible. And the spirit of a Christian being supported by an higher Spirit than their own, 'I can do all things through Christ that strengthens me,' Philip. 4:13. Therefore they are more than conquerors by the invincible Spirit of Christ.
关于精神勇气。神的灵越受压抑，它就越高涨。敌人努力压制善良之人的精神，但他们无法做到，因为神的灵是不可战胜的。而基督徒的灵魂得到比自己更高的灵魂的支持，“我靠着那加给我力量的基督，凡事都能做”，腓立比书 4:13。因此，他们是基督不可战胜的灵魂的胜利者。

[3.] And then they be more than conquerors in regard of the cause. The devil labours to drive men to the dislike of the cause and religion by suffering disgrace, but he cannot.
然后，他们在事业上超越了一切。魔鬼努力让人们因受辱而厌恶事业和宗教，但他无法做到。

Use. Firstly. And therefore, I beseech you, let me conclude with a point of encouragement, considering it is spoken with a great deal of courage. 'We are afflicted, but not forsaken; cast down, but not destroyed;' let it encourage us to take the cause of God in hand, and go through with it in spite of Satan and his instruments, and fear nothing that shall befall us. Why should we fear the devil? Let no man think what the devil threats, but what God promises. Therefore fear nothing, for God will make it good; he will be never nearer than when we stand most in need of help. And therefore set upon God's cause with courage; and not only on the cause of religion, but cause of honesty and justice. The truth of God in any kind is dearer than our lives. The worst that can befall us is to be persecuted and distressed. You shall have more comfort from heaven than discomfort from the world; and what do you lose then?
使用。首先。因此，我恳求你，让我以一点鼓励的话来结束，考虑到这是带着很大的勇气说出来的。“我们受苦，却不被离弃；困厄，却不至灭亡。”让它鼓励我们勇敢地拿起上帝的事业，并坚持下去，不管撒旦和他的工具如何，不要害怕任何将降临在我们身上的事情。我们为什么要害怕魔鬼？让人们不要考虑魔鬼威胁什么，而是考虑上帝的应许。因此，不要害怕，因为上帝会实现它；当我们最需要帮助的时候，他会离我们最近。因此，勇敢地投身于上帝的事业；不仅是宗教的事业，也是诚实和正义的事业。上帝的真理在任何形式上都比我们的生命更宝贵。最坏的情况是我们受迫害和困扰。你将从天堂得到更多的安慰，而不是从世界得到不适；那么你失去了什么呢？

Therefore let us all support ourselves with this. There is more force in God's help from heaven to secure and support by an inward invincible strength, than there is in the world, or Satan the prince of the world, to cast us down; we have more for us than against us. When we be stripped of all, yet know, that God is the God of all; when he hath taken all, yet he leaveth himself. We have all at the fountain, all at the spring. Therefore let that be ground of resolution; 'If I perish, I perish,' saith the good woman, Esther 4:16. But never depart from God, from religion, from justice, from the cause of the church; because I know God will be like himself; he cannot deny himself, but constantly deals with his church and children, as in former times. It cannot be otherwise with me, than Paul the great apostle of the church. If that befalls me that did befall Paul, as I am in Paul's distress, so I may look for Paul's support and comfort.
因此，让我们都以此支持自己。从天上得到上帝的帮助来保护和支持，比世界或撒旦这个世界的王子来推翻我们更有力量；我们有更多的支持而不是反对。当我们被剥夺了一切时，要知道上帝是一切的上帝；当他拿走了一切时，他仍然留下了自己。我们在泉源处拥有一切。因此，让这成为决心的基础；正如好女人以斯帖在以斯帖记 4:16 中所说：“我就死就死吧。”但永远不要离开上帝，离开宗教，离开正义，离开教会的事业；因为我知道上帝会像他自己一样；他不能否认自己，而是始终如一地对待他的教会和子民，就像从前一样。对我来说不可能有其他的情况，就像教会的伟大使徒保罗一样。如果我遭遇了保罗所遭遇的，就像我在保罗的困境中一样，我可以期待保罗的支持和安慰。

The apostle, to avoid the objection of the scandal of the cross, by which they were the less accepted in the hearts of many, sets down the state of the people of God in this world, take them at the worst. He speaks here of himself not only as a man (since the fall of our weak nature is subject to many calamities), but he speaks of himself as a Christian, opposing the sins of the world. And he grants what they may object. 'We are troubled on every side, but not in distress.' The apostles take advantage from the troubles they were in, to advance the love and mercy of God in those troubles. We lose nothing by them, for that which is gained in any trouble, is better than that that can be lost. 'We are troubled on every side, yet not distressed,' so as we know not what to do, when we are in such straits. Take a Christian at the worst, yet he hath freedom to the throne of grace by the spirit of prayer; and God looks upon him in the worst condition. The more strait his condition is, the more large his [supply of the] Spirit is; therefore though troubles increase, yet his comforts increase.
为了避免十字架的丑闻所引起的反对意见，使他们在许多人的心中更不受欢迎，使徒在这个世界上描述了上帝的子民的状态，将他们置于最坏的境地。他在这里不仅以一个人的身份说话（因为我们脆弱的本性的堕落受到许多灾难的影响），而且他以一个基督徒的身份说话，反对世界的罪恶。他承认了他们可能提出的异议。“我们四面受困，却不至被困。”使徒们利用他们所遇到的困境，来提升上帝在这些困境中的爱和怜悯。我们在困境中不会失去任何东西，因为在任何困境中所获得的东西，都比可能失去的东西更好。“我们四面受困，却不至被困”，所以我们知道在这种困境中应该怎么做。即使把一个基督徒置于最坏的境地，他仍然可以通过祷告的灵获得进入恩宠宝座的自由；上帝也会在最糟糕的情况下看顾他。他的境况越困难，他的灵性供应就越丰富；因此，尽管困境增加，他的安慰也增加。

Secondly, 'We are persecuted with wants, and by reason of wants we know not what course to take,' so that we are oftentimes 'perplexed, but yet not in despair,' for God supplieth. This I unfolded before.
其次，“我们被需求所迫害，由于需求我们不知道该采取什么行动”，所以我们经常“困惑，但并不绝望”，因为上帝供应。我之前已经阐述过这一点。

A Christian man hath some bottom, in his worst condition, to uphold him, but take a man out of the state of grace, and he hath no bottom to stand upon, but he sinks presently in any trouble of mind or conscience to hell, though never so strong in wit and parts. He cannot encounter with a divine temptation, he hath no power with him above himself. We see Ahithophel, that wise politician. He was a bad man; and what became of him? He hanged himself.* So Cain, Judas, and Saul. What saith Saul in his perplexity? 'The Philistines are upon me, trouble is upon me, and God hath forsaken me,' 1 Sam. 28:15, a pitiful complaint; and this may be the complaint of all carnal men, 'The Philistines are upon me, trouble is upon me, and God hath forsaken me.' But the children of God, when they are perplexed, they do not despair. It is a pitiful case with those that shall desire the mountains to cover them, Rev. 6:15. Your wicked persons that now outlook anybody, that despise every one but themselves, the time shall come when they shall desire the mountains to cover them, a pitiful strait that they cannot tell where to betake themselves, as Christ saith, Mat. 24 [throughout]. Oh, but the child of God in his worst he hath something to stay himself upon. Though he be in deep troubles, there is a help above him, a power of God to support him on the left hand and on the right. If there be a height and depth of troubles, there is a height and depth of mercy to support them.
一个基督徒在最糟糕的情况下仍有一些底气支撑他，但是把一个人从恩典的状态中带走，他就没有任何可以依靠的底气，无论他的智慧和才能有多么强大，他都会立即在任何心灵或良心的困扰中沉沦到地狱。他无法抵御神圣的诱惑，他没有超越自己的力量。我们看到智慧的政治家亚希多弗，他是一个坏人；他最终怎样了呢？他上吊自杀了。所以，该隐、犹大和扫罗也是如此。扫罗在困惑中说什么呢？“非利士人来攻击我，困扰临到我身上，神离弃了我。”（撒母耳记上 28:15）这是一个可怜的抱怨；这可能是所有属肉体的人的抱怨，“非利士人来攻击我，困扰临到我身上，神离弃了我。”但是神的儿女在困惑时并不绝望。那些渴望山脉掩盖他们的人是可怜的，启示录 6:15。你们那些现在看不起任何人，除了自己以外，的邪恶之人，将来会渴望山脉掩盖他们，这是一个可怜的困境，他们不知道该去哪里，正如基督所说的，马太福音 24 章（全章）。 哦，但上帝的子民在最糟糕的时候仍有依靠之物。虽然他陷入深深的困境，但在他上方有一种帮助，上帝的力量在左右支持着他。如果有困境的高度和深度，也有支持它们的仁慈的高度和深度。

Thirdly, 'Persecuted, but not forsaken.' Grant what is to be granted. 'We are persecuted.' How far? They will never leave us till they have taken us out of the world; and what hurt do they then? Drive us nearer to God. God owneth his children most when the world owneth them least, and there is a blessing pronounced upon all those that suffer for good causes. 'Blessed are you when men persecute you, for great is your reward in heaven,' Mat. 5:10. As he said, It is a kingly thing to suffer evil, &c. (y). I am sure it is a Christian's condition to do good and suffer evil.
第三，'受迫害，但不被抛弃。' 给予应该给予的。'我们受迫害。'到什么程度？他们永远不会离开我们，直到把我们带出这个世界；那时他们会对我们造成什么伤害呢？让我们更接近上帝。当世界最不承认上帝的儿女时，上帝最认可他们，并且对所有为善事而受苦的人宣布祝福。'人们因你们受迫害而祝福你们，因为在天上你们的赏赐是大的，'马太福音 5:10。正如他所说，遭受恶事是一种王者的行为，等等。我确信，做善事并遭受恶事是基督徒的境遇。

In sufferings let us look to three things.
在苦难中，让我们关注三件事情。

(1.) First, To the cause, considering that it be free from sin.
首先，对于这个原因，考虑到它是无罪的。

(2.) To look to our carriage in the cause, that we carry not ourselves tempestuously.
(2.) 看待我们在这个原因中的行为，以免我们自己表现得过于激动。

(3.) Look to those that persecute. Let them persecute; and though they do, you shall not be forsaken. Though a man may desert him that stands for him and his cause, yet when the children of God shall stand for God, he will not desert them in his cause; 'though persecuted, yet not forsaken.'
(3.) 看向那些迫害者。让他们迫害；即使他们这样做，你也不会被抛弃。虽然一个人可能会背弃为他和他的事业站出来的人，但当上帝的子民为上帝而站立时，他不会在他的事业中抛弃他们；‘虽然受迫害，但不被抛弃。’

Fourthly, The fourth is, 'cast down, but not destroyed.' Persecution prevails sometimes to casting down, but 'yet we are not destroyed.' We are cast down, trodden down, insulted over, but not 'destroyed.' Beloved, you see the great persecution of the church. What a pitiful condition the church hath been brought unto within these late years: trodden down, 'yet not destroyed.' For they are partakers with Christ that is now in heaven, and they are assured of a blessed resurrection; and therefore not destroyed, when they seem to be destroyed in the eyes of the world. As he said before, they 'are earthen vessels.' So every man is but an 'earthen vessel,' but it is much that an earthen vessel should be cast down and yet not broken; they may be cast down, but not destroyed. For when the enemies have done the worst they can to destroy them, that destruction is no destruction, but salvation.
第四点，第四点是“被打倒，但没有被毁灭”。迫害有时会导致被打倒，但“我们仍未被毁灭”。我们被打倒、被践踏、被侮辱，但并未“被毁灭”。亲爱的，你看到了教会所遭受的巨大迫害。教会在这些年来陷入了多么可怜的境地：被践踏，但“仍未被毁灭”。因为他们与如今在天堂的基督有份，他们确信会有一个有福的复活；所以当他们在世人眼中似乎被毁灭时，他们并未被毁灭。正如他之前所说，他们是“土器”。所以每个人都只是一个“土器”，但一个土器被打倒却没有被打碎是很了不起的；他们可能被打倒，但不会被毁灭。因为当敌人尽其所能来摧毁他们时，那种毁灭并非毁灭，而是救恩。

Again, 'We are cast down, but not destroyed.' We see here is a kind of eloquence of things as well as words. Here is a sweet harmony of things: 'they are afflicted, but not in despair; perplexed, but not distressed; persecuted, but not forsaken.' Every one of these are greater than the former. I shewed you God's children are troubled in this world, and their troubles grow more and more till they are scarce able to bear them, and then God giveth a gracious promise, 'that he will not suffer us to be tempted above our strength,' 1 Cor. 10:13. For God limits the time and the measure of all troubles in this world. He stands by and turneth the glass,* and limits the measure. 'Thus far shalt thou go, and no farther,' Job 38:11, as we may see in Job's case; and his promise is, 'that the rod of the wicked shall not rest upon the back of the righteous,' Ps. 125:3. This is one comfort, that a Christian's times are not in the enemies' hands, but 'our times,' as David saith, 'are in thy hands,' Ps. 31:15. Our times of coming into trouble, and our times of going out of trouble, are in the hands of God. As he made all things, in the first creation, in number, weight, and measure, so he rules and governeth all things in number, weight, and measure, especially his church. He will not put in a dram too much; he weigheth their strength, and weigheth their crosses, and exactly observeth what their strength is able to bear. For he is a most wise father; and that is our comfort, whatsoever falls upon us. If troubles grow upon us, comforts shall grow; if they grow great in number and measure, comforts shall grow great in number and measure too; for he is a God of comfort. He comforts in every trouble, as we see here, 'perplexed, cast down, persecuted,' yet God hath comfort for every one of these.
再次，'我们被击倒，但并未被摧毁。'我们在这里看到的是事物和言辞的一种雄辩。这里有一种事物的甜美和谐：'他们受苦，但并不绝望；困惑，但并不绝望；被迫害，但并不被抛弃。'每一个都比前一个更伟大。我向你展示了上帝的儿女在这个世界上受苦，他们的苦难越来越多，几乎无法承受，然后上帝给予了一个恩典的应许，'他不会让我们受超过我们力量所能承受的试探'（哥林多前书 10:13）。因为上帝限制了这个世界上所有苦难的时间和程度。他站在旁边，转动着沙漏，限制着程度。'你只能到这里，不能再往前走'（约伯记 38:11），我们可以在约伯的例子中看到这一点；他的应许是，'恶人的杖不会停留在义人的背上'（诗篇 125:3）。这是一种安慰，基督徒的时机不在敌人手中，而是在上帝手中，正如大卫所说的，'我的时候掌握在你手中'（诗篇 31:15）。我们进入困境的时机，以及走出困境的时机，都在上帝的手中。 他在最初的创造中，按照数量、重量和尺寸创造了一切，同样地，他也按照数量、重量和尺寸统治和管理一切，尤其是他的教会。他不会多加一分一厘；他衡量他们的力量，衡量他们的十字架，并准确观察他们的力量能够承受什么。因为他是最聪明的父亲；这是我们的安慰，无论什么困难降临在我们身上。如果困难增加，安慰也会增加；如果困难的数量和程度增加，安慰的数量和程度也会增加；因为他是一位安慰的上帝。他在每一次困难中都给予安慰，正如我们在这里所看到的，“困惑、沮丧、受迫害”，然而上帝对每一个人都有安慰。

Last Obs. Again, here see the comfortable condition of God's children in this world. All their happiness is not reserved for heaven, but they are happy in affliction itself. In them there is comfort. There is support not only in heaven, but in the very time of affliction, as we may see it in Ps. 94:19: 'According to the multitude of my thoughts, thy comforts delighted my soul.' According to my distracted thoughts, thy comforts have refreshed my soul. There be present comforts in troubles that keep God's children from despair. St Paul nameth the lowest comforts that God's children have here. Though they are 'persecuted, yet they are not forsaken;' though they are 'cast down, yet they perish not.' He sheweth here, that if we regard not the great matters that we shall have in heaven, yet God dispenseth his comforts here now in the time of troubles. Here is matter of comfort, and not of despair. Miserable heathens, that had not the knowledge of God in Christ, what condition were they in? As one saith, 'I would pray, but my prayers are in vain' (z). They were in great misery. Wanting the knowledge of God in Christ, they fell into despair. So in the church: those that are not acquainted with God, in great troubles fall to despair; but you see the comfortable condition of a Christian, take him at the worst.
上次观察。再次看到上帝的子民在这个世界上的舒适状况。他们的所有幸福不仅仅保留在天堂，而且他们在苦难中也感到快乐。在他们身上有安慰。不仅在天堂中有支持，而且在苦难的时刻也有支持，正如我们在诗篇 94:19 中所看到的：“在我多虑的时候，你的安慰使我心里快乐。”根据我纷乱的思绪，你的安慰使我心灵得到了滋养。在困境中存在着能让上帝的子民不至于绝望的安慰。圣保罗提到了上帝的子民在此处所拥有的最低限度的安慰。虽然他们“受逼迫，却没有被离弃”；虽然他们“跌倒，却没有灭亡。”他在这里表明，即使我们不考虑我们在天堂中将拥有的伟大事物，上帝在苦难的时刻也会分发他的安慰。这是安慰的事情，而不是绝望的事情。可怜的异教徒，他们没有基督中上帝的知识，他们处于什么样的境地？正如有人所说，“我愿意祈祷，但我的祈祷是徒劳的”（z）。他们处于巨大的痛苦之中。由于缺乏基督中上帝的知识，他们陷入了绝望。 所以在教堂里：那些不熟悉上帝的人，在巨大的困境中陷入绝望；但你可以看到一个基督徒的舒适状态，即使在最糟糕的情况下。

Ver. 10. It followeth, 'Always bearing in our bodies the dying of the Lord Jesus, that the life of Jesus may be made manifest in our bodies.' Here he addeth a comfort to those that suffered before, shewing the end of all that God intends. 'We bear in our bodies the dying of the Lord Jesus.' He calls all troubles by the name of dying. This is the first.
第 10 节。接下来是：“常常在我们的身体上承担主耶稣的死，使耶稣的生命在我们的身体上显明出来。”在这里，他为那些之前受苦的人提供了安慰，展示了上帝的意图的终结。“我们在身体上承担主耶稣的死。”他用“死”这个词来称呼所有的困难。这是第一个。

All the troubles God's children are exercised with here, are named with the name of dying.

(1.) Because troubles are little deaths. Death is not the last parting of soul and body, but every separation from comfort is a kind of death. Therefore he calls afflictions dyings, because they make way for greater deaths. He calls afflictions dyings, from the intent and purpose of the persecutors, for their intent is, if it were in their power, to kill.
因为困扰是小小的死亡。死亡不是灵魂和肉体的最后分离，而是与舒适的任何分离都是一种死亡。因此，他称困苦为死亡，因为它们为更大的死亡铺平了道路。他称困苦为死亡，是因为迫害者的意图和目的，因为他们的意图是，如果有能力的话，要杀死。

(2.) Likewise it is called a dying, because this is in the preparation of spirit that they are ready to die; for no man is a true Christian but he labours to deny father and mother, and all comforts, and resigns himself to Christ. If I can serve him with mine honour, yea, with my life, he shall have it, so that I am ready to die upon all occasions, as you may see in the next verse. 'We are always delivered unto death for Jesus' sake,' that is, the enemies expose us to death, and if it were in their power they would kill us.
同样，它被称为死亡，因为这是在准备精神的过程中，他们准备好去死；因为没有人是真正的基督徒，除非他努力否认父母和所有的安慰，并将自己交给基督。如果我能用我的荣誉，甚至用我的生命来事奉他，他就会得到它，所以我随时准备为他而死，正如你在下一节中所看到的。“我们总是为耶稣的缘故被交付到死亡”，也就是说，敌人把我们置于死亡之中，如果他们有能力的话，他们会杀死我们。

Quest. But why doth he call his troubles a dying 'of the Lord Jesus?'
但他为什么把自己的困扰称为“为主耶稣而死呢？”

Ans. [1.] There be some troubles that Christ suffered, which we cannot; as the curse of the law, and the wrath of God due to our sins. These Christ suffered alone. 'He trod the wine-press of God's wrath alone,' Isa. 63:3. In these there is no partaking.
有一些苦难是基督所经历的，而我们无法承受，比如律法的咒诅和上帝因我们的罪而发的愤怒。这些基督独自承受了。“他独自踹踏了上帝的愤怒之酒榨”，以赛亚书 63:3。在这些苦难中，我们无法分享。

Ans. [2.] There is another dying, a dying in his mystical body, his church. He suffers affliction in every Christian. He was stoned when Stephen was stoned, Acts 7:59. Christ was beheaded when John Baptist was beheaded, and in prison when Paul was in prison. Christ suffered in all the martyrs, by reason of that union between him and his church. So that besides that, he suffers in every Christian, this is called 'the dying of the Lord Jesus.'
答案：[2.] 还有另一种死亡，是他在他神秘的身体，他的教会中的死亡。他在每一个基督徒身上都受苦。当司提反被石头砸死时，他也被石头砸死，使徒行传 7:59。当约翰洗者被斩首时，基督也被斩首，当保罗被囚禁时，基督也被囚禁。基督在所有殉道者身上受苦，因为他与他的教会之间有着紧密的联结。所以除了在每一个基督徒身上受苦之外，这被称为“主耶稣的死亡”。

Ans. [3.] Because he measures out to every one their cup. Afflictions are called a cup, and therefore they are his, because they are measured out by him.
因为他给每个人量出了他们的杯子。苦难被称为一杯，因此它们是他的，因为是他量出来的。

Ans. [4.] And then they are his dyings, because by them they are made like unto him. He suffered first; and then every Christian must express that suffering. As he suffered and entered into glory, so 'we must suffer with him, if we mean to reign with him,' 2 Tim. 2:12.
然后，它们是他的死亡，因为通过它们，他们变得像他一样。他首先受苦，然后每个基督徒都必须表达那种苦难。正如他受苦并进入荣耀一样，如果我们打算与他一同为王，我们必须与他一同受苦。

Ans. [5.] And then again, they are called the dying of the Lord Jesus, because Christ hath a fellowship and communion with them in all their dyings. As a Christian hath communion with Christ when he dieth, we are 'crucified with him;' so Christ suffers with us. He is afflicted with us, reproached with us, as Moses, Heb. 11:26, counted 'the rebukes of Christ' greater riches than all the treasures of Egypt. Christ enters into prison with us, 'Saul, Saul, why persecutest thou me?' Acts 9:4. Christ takes upon him all the wrongs done to his children as done to himself. As it argueth madness in those that persecute, so a sweet comfort to them that do suffer, that they have Christ to suffer with them. The presence of Christ so sweetens everything, as he said, 'The presence of Christ made the gridiron sweet unto Lawrence' (aa). A beam of Christ's presence that is now in heaven scatters all troubles. The presence of Christ made Paul sing in prison, Acts 16:25. The presence of Christ sweetens all conditions and all places whatsoever, because our dyings are the dyings of Christ; Christ hath fellowship and communion with us in them.
答案：[5.] 而且，他们被称为主耶稣的死亡，是因为基督与他们在所有的死亡中有着交流和共享。正如基督徒在他死的时候与基督有交流一样，我们与他一同被钉在十字架上；基督也与我们一同受苦。他与我们一同受苦，与我们一同受辱，就像摩西一样，希伯来书 11:26 说，他认为“受基督的凌辱比埃及的一切财富更宝贵”。基督与我们一同进入监狱，“扫罗，扫罗，你为什么逼迫我？”使徒行传 9:4。基督承担了对他的儿女所做的一切不公正，就像对他自己所做的一样。对于那些迫害他们的人来说，这表明他们是疯狂的，但对于那些受苦的人来说，这是一种甜蜜的安慰，因为他们有基督与他们一同受苦。基督的同在使一切变得甜美，正如他所说的，“基督的同在使劳伦斯的烤架变得甜美”（aa）。基督的同在，现在在天上的一束光，驱散了一切困扰。基督的同在使保罗在监狱中唱歌，使徒行传 16:25。基督的同在使一切境况和所有地方都变得甜美，因为我们的死亡是基督的死亡；基督在其中与我们有交流和共享。

Ans. [6.] Then again, they are the dyings of Christ, because they divorce and wean us from the world. Now we being separated from worldly comforts, are fitter for farther fellowship and communion with Christ, as you shall see afterward.
再者，它们是基督的死亡，因为它们使我们与世界分离。现在我们与世俗的安慰分离，更适合与基督进一步交流和交往，后面你会看到。

Thus we see some reasons why all the miseries of a Christian are called 'the dyings of our Lord Jesus.'
因此，我们可以看到一些原因，为什么基督徒的所有痛苦都被称为“我们主耶稣的死亡”。

We see then there must be a dying of the outward man; first there must be little dyings, and then a consummation of all. And why? Because sin is so invested and so sunk into our natures, that without death it cannot be divorced. Afflictions are to make a divorce between sin and our nature, for 'no unclean thing can enter into heaven,' Rev. 21:27. As the Spirit did separate sin in the nature of Christ, so doth the Spirit of God purify the nature of every man by afflictions. Because grace needs help, therefore afflictions join as fire with grace, to make a more perfect separation between the soul and sin. Together with the sanctified spirit there is a spirit of burning. When the canker hath seized deeply on metals, it must pass through the fire before it can be purged; so the nature of corruption hath so eaten into our natures, that we need fire to purge it out.
我们看到，外在的人必须经历死亡；首先必须有一些小的死亡，然后才能达到全部的完成。为什么呢？因为罪恶如此深入我们的本性，如果没有死亡，就无法与之分离。苦难是为了在罪恶和我们的本性之间进行分离，因为“凡不洁净的，都不得进入天国”（启示录 21:27）。正如圣灵在基督的本性中分离了罪恶，神的灵通过苦难来净化每个人的本性。因为恩典需要帮助，所以苦难与恩典一起，像火一样，使灵魂与罪恶之间有一个更完美的分离。除了被圣化的灵魂之外，还有一种火烧的灵。当腐蚀深入金属时，必须经过火焰才能净化；同样，腐败的本性已经深入我们的本性，我们需要火焰来净化它。

'Flesh and blood,' saith the apostle, 'shall not enter into the kingdom of heaven,' 1 Cor. 15:50. What is the meaning of that? That is, there be some remainders of corruption in it. Until this body be returned to dust, till the Lord make this body of ours new again, which is now so stained with sin, it shall never enter into heaven. Our blessed Saviour's body the third day, before he saw corruption, did rise again, because there was no sin in him, and therefore it was not necessary he should see corruption.
“肉体和血肉”使徒说，“不能进入天国”，哥林多前书 15:50。那是什么意思？也就是说，它还存在一些腐败的痕迹。直到这个身体归于尘土，直到主使我们的身体重新变新，现在被罪污染的身体永远不会进入天堂。我们救主的身体第三天，在他看到腐败之前，复活了，因为他没有罪，所以他不需要看到腐败。

Now divers reasons there were why he should not see corruption. But all our bodies must be turned to dust, or changed, which shall have the force of a death, as 1 Cor. 15:52: 'And therefore we bear in our bodies the dyings of the Lord Jesus.'
现在有很多原因他不应该见到腐败。但我们所有的身体都必须变成尘土，或者改变，这将具有死亡的力量，正如哥林多前书 15:52 所说：“所以我们在身上常带着耶稣的死。”

Use. This should sweeten all our afflictions, that we are dying with Christ, whereby Christ hath communion with us, and whereby we are fitted for communion with Christ; as put case we have sickness or trouble, &c. Christ took upon him flesh, but what? As it was in Adam unpassible?* Christ took upon him our passible nature, as subject to suffer cold, and hunger, and pain, of weariness, and it is fit our bodies should be conformable to the body of Christ, 'for we are predestinate to be conformed to Christ,' Rom. 8:29, and therefore when we are put to pain in our callings, or troubled for good consciences, and thereby wear out our bodies, it is but as Christ's body was used. He took a body that he might suffer, and going about doing good, and be put to hardship. Therefore, if we be put to hardship, it is no more than our Lord Jesus Christ did. And therefore those that be so delicate that will take no pains, endure no sickness, the wind must not blow upon them, the sun must not shine upon them, they love no saving goodness, nothing of the Spirit of Christ, who out of love took our nature upon him, obnoxious to all pain and labour; though not infirmities of our particular persons, yet of our nature. He took upon him our miserable nature, our passible nature, and then he hath our nature in heaven. If ever we will be glorified with him in heaven, we must be content to take upon us his miserable nature here, that our flesh may be used as his was, even to death if there were occasion. If we be humbled to death, happy is that mortification that brings us to conform with Christ, whatsoever it is. And therefore be not discouraged; let what will come, come on this body of ours.
使用。这应该使我们所有的痛苦变得甜蜜，因为我们与基督一同死去，基督与我们有交通，我们也因此适合与基督交通；比如说我们生病或遇到麻烦等等。基督担负了肉体，但是什么样的肉体呢？像亚当那样不可受伤害的吗？基督担负了我们可受伤害的本性，像受冷、饥饿、痛苦、疲劳等等，我们的身体应该与基督的身体相一致，因为我们被预定要与基督相一致（罗马书 8:29），所以当我们在工作中受苦，或因良心受困扰，从而消耗我们的身体时，这只是基督的身体被使用的方式。他担负了一个身体，以便能够受苦，行善，并遭受困难。因此，如果我们遭受困难，这不过是我们的主耶稣基督所经历的。 因此，那些如此娇贵，不愿付出努力，不愿忍受疾病的人，风不能吹在他们身上，阳光不能照在他们身上，他们不喜欢任何拯救的善行，不喜欢基督的圣灵，基督出于爱为我们承担了我们的本性，承受了所有的痛苦和劳动；虽然不是我们个人的软弱，但是我们的本性是如此。他承担了我们可怜的本性，我们可受苦的本性，然后他在天上拥有我们的本性。如果我们想在天堂与他一同得荣耀，我们必须愿意在这里承担他的可怜本性，让我们的肉体像他一样被使用，即使需要付出生命的代价。如果我们被降卑至死，那是一种幸福的克己，使我们与基督一致，无论是什么样的克己。因此，不要气馁；无论发生什么，都让它降临在我们的身体上。

Now if you ask me, who are the happy men in the world? Truly those that are most active in good, and suffer most for good, for they are the flesh of Christ. What did the flesh and nature of Christ? He did all the good he could, and suffered all the evil that the pride and malice of man's nature could possibly lay upon him. He therefore that doth most good, and suffers most ill, he cometh nearest to Christ, and carrieth about with him the 'marks of the Lord Jesus.'
现在如果你问我，世界上谁是最幸福的人？真正是那些在善行中最积极、为善行而最多受苦的人，因为他们是基督的肉体。基督的肉体和本性做了什么？他尽他所能地行善，并承受了人类本性的骄傲和恶意所能施加的一切苦难。因此，那些行善最多、受苦最多的人，他们最接近基督，并带着“主耶稣的印记”四处行走。

To pass on in the words.
传递言辞。

To what end is all this? 'That the life of Jesus may be manifested in our bodies.' What is the life of Jesus? You all know what life is. I will speak of it as a Divine especially.
这一切的目的是什么？“为了让耶稣的生命在我们的身体中显现出来。”耶稣的生命是什么？你们都知道生命是什么。我将把它描述为神圣的。

(1.) You know that the life of Jesus is either the life secret in himself; and therefore he is called 'our life.' 'I am the way, the truth, and the life,' John 14:6, when 'Christ our life shall appear,' Col. 3:4. Christ is life, as having life in himself as God. Or,
你知道耶稣的生命要么是他自己的生命秘密；因此他被称为“我们的生命”。约翰福音 14:6 中说：“我就是道路、真理、生命。”歌罗西书 3:4 中说：“基督我们的生命显现的时候，你们也要与他一同显现在荣耀里。”基督是生命，因为他作为上帝拥有自己的生命。

(2.) Else the life of Jesus as mediator, and as God and man; and so it is here meant. Life is first founded in the Godhead. He is the living God, and therefore wise and powerful, and all because he is living. But life as it is in God doth not comfort us a whit, but rather is a matter of terror, because we have no communion with God, considered absolutely, without a mediator. And therefore we must consider of life as derived to a middle person, a mediator, God-man. So that life is derived to us by Christ our brother, who hath taken our nature. Our Christ is derived to us in our nature. God alone doth not comfort us; mere man alone doth no good, John 6:32, seq. The argument is profoundly followed by our Saviour. The flesh profiteth nothing. The human nature without the divine profiteth nothing. It is the Spirit that quickens. Look to the death of Christ. Consider Christ dying as man, he doth us no good at all if he had not been God. As God he could not have died, but the person of God dying in our nature makes his flesh bread indeed, and his blood drink indeed; that is, the soul may feed upon the satisfaction, the sacrifice of God-man, as full satisfaction to God's divine justice. So that the Spirit and the flesh, the divine and human nature, is the ground of all life.
否则，耶稣作为调解者、作为神和人的生命；这就是这里所指的。生命首先在神的本质中建立。他是活着的神，因此是智慧和有能力的，这一切都是因为他是活着的。但是，作为在神中的生命对我们来说一点也不安慰，相反，它是可怕的，因为我们没有与神直接交流的方式，除非有一个调解者。因此，我们必须考虑生命是如何通过一个中间人、一个调解者、一个神人而传递给我们的。所以，生命是通过我们的弟兄基督耶稣传递给我们的，他已经接受了我们的本性。我们的基督是通过我们的本性传递给我们的。仅有神并不能安慰我们；仅有人也不能做任何好事，约翰福音 6:32，之后的经文。我们的救主深刻地跟随了这个论点。肉体毫无益处。人性在没有神性的情况下毫无益处。是灵使人活着。看看基督的死。考虑基督作为人的死，如果他不是神，他对我们一点好处都没有。作为神，他不能死，但是神在我们的本性中死亡使他的肉体确实成为真正的食物，他的血确实成为真正的饮料；也就是说，灵魂可以以神人的满足、牺牲作为对神的神圣公正的完全满足而滋养。 灵与肉体，神圣与人性，是一切生命的基础。

[1.] First, of the life of sentence, whereby we are freely acquitted from sin; for there is life of sentence when a malefactor waiteth for death, and hath a life of sentence given him. So Christ is the fountain and author of this life of sentence, for that God in our nature died to satisfy God, and therefore we be acquitted. The guilt of our soul is taken away, and a life of sentence is conveyed to us.
首先，关于生命的判决，我们因此自由地被宣告无罪；因为当一个罪犯等待死亡时，他就有了生命的判决。所以基督是这种生命判决的源泉和创造者，因为上帝在我们的本性中死去以满足上帝，所以我们被宣告无罪。我们灵魂的罪孽被除去，一种生命判决被传递给我们。

[2.] The life of Jesus is as the life of an head. We have not only life through Christ, but life in Christ; and not only life through Christ as mediator, but life in Christ as an head, conveying the same Spirit that is in himself to every member. So that if you will have the fountain of life, here it is. God is the first living, he is life itself. God conveyeth life to the mediator, God-man. He restores life to us, the life of sentence, and hath likewise conveyed the life of sanctification to us. Sometimes ye read both of God and Christ mediator. 'The Father liveth, and I live; and because I live, you shall live also,' John 14:19. But to come nearer to ourselves.
[2.] 耶稣的生命就像一个头的生命。我们不仅通过基督得到生命，而且在基督里得到生命；不仅通过基督作为调解者得到生命，而且在基督作为头上得到生命，将自己的灵传递给每一个肢体。所以，如果你想要生命的源泉，就在这里。上帝是第一个活着的，他就是生命本身。上帝将生命传递给了调解者，上帝-人。他将生命恢复给我们，即判决的生命，并且也将成圣的生命传递给我们。有时你会读到上帝和基督调解者的双重身份。约翰福音 14:19 说：“父活着，我也活着；因为我活着，你们也要活着。”但是，让我们更接近自己。

(3.) The life that cometh from Jesus, cometh first upon his own person, then by the second on us. Christ exercised this life first upon himself in raising himself from the grave. Christ as God raised himself as man from the grave, and so he is called the Lord of life; he hath the key of hell and of the grave; Lord of life, Lord of death, because being dead he as Lord of life raised himself again.
（3）从耶稣而来的生命，首先降临在他自己的身上，然后通过第二个人降临在我们身上。基督首先在自己身上行使这种生命，他从坟墓中复活了自己。基督作为上帝，以人的身份从坟墓中复活了自己，因此他被称为生命的主；他拥有地狱和坟墓的钥匙；生命的主，死亡的主，因为他作为生命的主，死了又复活了。

Now after he had exercised this power in giving his body life again, so by the same power by which he raised his own dead body, by the same he raiseth every Christian's. So that every Christian is raised and quickened by the life of Jesus; that is, by the power by which Jesus quickened himself being dead in the grave; and that is St Paul's meaning, Phil. 3:10, 'That we might find the power of his death, and the virtue of his resurrection.' There is virtue in Christ's resurrection. What is that? It is nothing but the quickening power whereby the body of Christ was raised out of the grave; and Paul desires to feel the power and virtue of that resurrection from the life of Jesus.
现在，在他通过使自己的身体再次活过来行使这种权力之后，他通过使自己的死尸复活的同样的力量，也使每个基督徒复活。所以每个基督徒都是通过耶稣的生命而复活和复活的；也就是说，通过耶稣在坟墓中复活自己的力量；这就是保罗在腓立比书 3:10 中的意思，“使我们可以找到他死亡的力量和他复活的能力。”基督的复活中有力量。那是什么？那只是基督的身体从坟墓中复活的使身体复活的力量；保罗渴望从耶稣的生命中感受到那复活的力量和能力。

And therefore in particular, what is the virtue of Christ's resurrection, whereby Christ doth raise himself?
因此，特别是基督复活的美德是什么，基督如何使自己复活？

The virtue of it in us is, first of all, the same Spirit that raised his body out of the grave doth raise us out of any affliction, or quickens and strengthens us in it.
它在我们身上的美德首先是同样的圣灵，将他的身体从坟墓中复活，也使我们从任何困苦中解脱出来，或者使我们在其中焕发生机和力量。

The argument is from the greater to the lesser. If Christ hath such an almighty power to quicken his own body when it is dead, hath not he power to quicken and strengthen a man in any poor and miserable condition in this world? Doubtless he hath; and therefore Paul desires the virtue of this in all his troubles and dying. And so the life of Jesus is manifested to a man in trouble, when he findeth divine power supporting him above nature in any trouble, or else bringing him out of that condition to a glorious one. Take a man in any uncomfortable condition of soul, perplexed, deserted, cast down by sense of sin: he may be raised to the divine power of Christ to comfort, and to stand stronger by his falls, grow better by his sins.
争论是从大到小的。如果基督有这样一种全能的力量，能够使他自己的身体在死亡时复活，难道他没有能力使一个人在这个世界上的任何贫困和悲惨的境况中复活和坚强起来吗？毫无疑问，他有这样的能力；因此，保罗在他的困苦和临终时渴望这种力量。当一个人在困境中感受到神圣的力量在超越自然的情况下支持他，或者将他从那种境况中带到一个光荣的境地时，他就能看到耶稣的生命在他身上得以显现。以一个灵魂在任何不舒服的境况中为例，他可能被提升到基督的神圣力量来安慰，并在跌倒中变得更坚强，在犯罪中变得更好。

And because death is the consummation of all trouble, the life of Jesus is manifested there, when our bodies are in the grave, as Rom. 8:11, 'If the Spirit, that raised Jesus from the grave, be in us,' the same shall raise up our bodies when they be turned to dust and rottenness.
因为死亡是所有痛苦的终结，当我们的身体葬入坟墓时，耶稣的生命在那里显现出来，正如罗马书 8:11 所说，“如果那使耶稣从死里复活的灵住在你们心里”，那同样的灵将使我们的身体在归于尘土和腐朽时复活。

So then, in a word, the life of Jesus is made manifest in us, when we find this life powerful in the midst of all our worst conditions, supporting us in our falls, and making us better and more comfortable afterward; and at length the spiritual life that raised him from the grave, shall raise up our bodies to be conformable to his glorious body now in heaven. St Paul was content to suffer the dyings of the Lord Jesus, that the life of Jesus might be made manifest in him; that is, the power of Jesus. To add another thing.
那么，总之，当我们在最糟糕的情况下发现这种生命在我们中间强大时，耶稣的生命就在我们身上显现出来，支持我们在跌倒中，使我们变得更好、更舒适；最终，使他从坟墓中复活的属灵生命将使我们的身体复活，与他在天堂中的荣耀身体相符。圣保罗甘愿忍受主耶稣的死亡，以使耶稣的生命在他身上显现出来；也就是说，耶稣的能力。再补充一件事。

(4.) It is not only a manifestation of the divine power in our falls and raising us from the grave by the life of Jesus, but withal he infuseth a life to every one; he sanctifieth the soul and body, and worketh the same impression in others that is in him; that is, his life. When he is meek, we are framed to be meek; he obedient, we are framed to be obedient; he humbled, we are framed to be humbled; he is good and holy, we are framed to be answerable. This is the life of Jesus. And the more we bear in our bodies the life of the Lord Jesus, the more we are like to Jesus, and fashioned to him.
（4）这不仅是神的力量在我们的堕落中显现，也是他通过耶稣的生命将我们从坟墓中复活，而且他还赋予每个人生命；他使灵魂和身体成圣，并在其他人身上产生与他相同的印象；也就是他的生命。当他温和时，我们被塑造成温和的样子；当他顺从时，我们被塑造成顺从的样子；当他谦卑时，我们被塑造成谦卑的样子；当他善良和圣洁时，我们被塑造成相应的样子。这就是耶稣的生命。我们越多地在我们的身体中承载主耶稣的生命，我们就越像耶稣，越与他相似。

Therefore it may be well called his 'power,' and his 'inward grace;' because it cometh from him, and it makes us like to him altogether, and it tendeth to Jesus. It is from Christ, and maintained by Christ, and it carrieth the soul to Christ, makes us like to Christ; therefore it is called the life of Jesus.
因此，它可以被称为他的“力量”和他的“内在的恩典”；因为它来自他，使我们完全像他一样，并且它指向耶稣。它来自基督，由基督维持，它将灵魂带到基督那里，使我们像基督一样；因此它被称为耶稣的生命。

We all know life is a sweet thing. We desire it above all, and fear the contrary, death, above all. Now blessed is that mortification, that dying, that makes us partakers of the life of Jesus. If life is sweet, what is this life of Jesus? Alas! what is a life to the life of Jesus; that is, to the divine power shewed in us, which was shewed in him.
我们都知道生命是一件美好的事情。我们最渴望它，最害怕相反的死亡。现在，那使我们分享耶稣的生命的苦修、死亡是多么有福啊。如果生命是甜蜜的，那么耶稣的生命又是什么呢？唉！对于耶稣的生命，也就是在我们身上显现的神圣力量，我们的生命算得了什么呢。

Use. You see then that dying to Jesus Christ makes way for the life of Christ. If we will live with Christ, then we must die first. You know all life springs from death, so the life of Christ springeth from death; his own life that he liveth, any spiritual life, it was after his death. And so spiritual life in us cometh after dying. The papists will have a life of their own; others will have power in corrupt nature; but there is no resurrection without death before; there must be dying before there is a living.
使用。你看到，死于耶稣基督为基督的生命铺平了道路。如果我们要与基督同活，那么我们必须先死。你知道所有的生命都源自死亡，所以基督的生命也源自死亡；他自己的生命，他所活的任何属灵的生命，都是在他死后才有的。因此，在我们内心的属灵生命也是在经历死亡之后才来临。天主教徒会有他们自己的生命；其他人会在败坏的本性中有力量；但是没有死亡就没有复活；必须先死亡才能有生命。

If we will feel the life of Christ, we must be content to carry bodies dying to Christ. If we will have strength and power and joy, and the presence of Christ, then endure the dying of the Lord Jesus. Endure whatsoever he will please to exercise us withal. And if we carry his dyings, we shall be sure to be partakers of his life.
如果我们要感受基督的生命，我们必须满足于承载为基督而死的身体。如果我们想要力量、能力、喜乐和基督的同在，那就忍受主耶稣的死亡。忍受他愿意用来锻炼我们的一切。如果我们承载他的死亡，我们必定会分享他的生命。

Use 2. I beseech you, consider whether we be partakers of this life, strength, and power, and grace, and comfort. And let us be content then with any condition in the world wherein we may have communion with Christ by anything, that we may be subject to Christ; to be poor that we may be rich with Christ; to die to all, that so we may live to Christ; to be nothing to all others, that so we may be all in all to Christ. By dying to Christ we lose perhaps health, but we gain it in strength; we may lose countenance and friend, we gain it in spiritual things. God takes nothing from his children, but he giveth better in a better kind. And happy is that parting that is recompensed in an higher kind; happy is that death that is made good by a better life; happy that self-denial that is made up in Christ; happy that discomfort that is made up with comfort in Christ; and therefore let us not be against any suffering, fear nothing that God may call us to in this world; no, although death itself. Life with Christ is better incomparably than anything we lose. Our life is but a dying life, take it at the best; die we must. Now if we die suffering afflictions, which are the passage to life, why then there is a benefit made of necessity. We owe to God a death by nature, and now we get an advantage by anything we suffer for Christ's sake. For we have a hundred fold for anything we suffer in this world. It is hard to persuade this reason to flesh and blood, but they that find experience in it once, as Christians do in sufferings, they find peace and comfort from the presence of Christ's Spirit in their souls; they know what a benefit it is to suffer for Christ's sake, though with loss of anything in this world. Would Saint Paul have wanted those whippings and imprisonments, or wanted his comforts of Christ's presence? Would the martyrs have wanted that sweet comfort they had for present life? Surely they had it offered, they might have entertained it if they would, but they would not. And if glimpses of glory, the little life derived to us now, supporteth under the troubles of the world, what is the 'exceeding weight of glory' reserved for us in another world? We can soon fathom and compass the things we suffer. We know what contempt meaneth, and poverty meaneth, but the life in this world passeth understanding. 'The peace of God passeth understanding,' Philip. 4:7, and 'is joy unspeakable and glorious,' 1 Peter 1:8. Therefore if there be a measure and narrow measure of trouble in this world, and that there be inward peace and glory immeasurable, then we be gainers here, setting aside consideration of heaven.
请使用 2。我恳求你们考虑一下，我们是否分享了这种生命、力量、能力、恩典和安慰。让我们满足于在世界上的任何境况中，通过任何方式与基督有交流，这样我们就可以顺服基督；为了与基督一同富有，我们可以贫穷；为了与基督一同活着，我们可以放弃一切；为了成为基督的一切，我们可以对他人一无所有。通过与基督的死亡，我们也许会失去健康，但我们会在力量中获得它；我们可能会失去面子和朋友，但我们会在属灵的事物中获得它。上帝从他的子民那里拿走的东西，他会用更好的方式给予。那种以更高层次补偿的离别是幸福的；那种通过更好的生活变得美好的死亡是幸福的；那种在基督里得到补偿的自我否定是幸福的；那种在基督里得到安慰的不适是幸福的；因此，让我们不反对任何苦难，不害怕上帝在这个世界上可能召唤我们去做的任何事情，即使是死亡。与基督一同的生活无可比拟地更好，比我们失去的任何东西都要好。我们的生命只是一个垂死的生命，无论怎样，我们都必须死。 现在，如果我们在受苦中死去，这是通向生命的过程，那么这就是一种必然的好处。我们天生就欠上帝一个死亡，现在我们因为为基督而受苦而得到了好处。因为我们在这个世界上所受的一切苦难，都会得到百倍的回报。很难说服肉体和血肉的理性，但那些像基督徒一样在苦难中找到经验的人，会从基督的灵在他们的灵魂中得到平安和安慰；他们知道为基督而受苦是多么的有益，尽管在这个世界上可能会失去一些东西。圣保罗会想要那些鞭打和监禁吗？他会想要基督的安慰吗？殉道者会想要他们在现世中拥有的那种甜蜜安慰吗？当然，他们有机会接受，如果他们愿意的话，但他们不愿意。如果现在我们所得到的荣耀的一瞥，能够在世界的困扰下支撑我们，那么在另一个世界里，我们所保留的“超乎寻常的荣耀”又是什么呢？我们很快就能理解和应对我们所遭受的事情。 我们知道蔑视的意思，也知道贫穷的意思，但这个世界上的生活超出了理解。"神的平安超乎人的意思"（腓立比书 4:7），"是无法言喻和荣耀的喜乐"（彼得前书 1:8）。因此，如果在这个世界上有一种程度和狭窄的痛苦，而内心却有无法衡量的平安和荣耀，那么我们在这里是得益者，不考虑天堂的情况。

Therefore, I beseech you, let us be willing to undergo anything God shall call us to; for,
因此，我恳求你，让我们愿意接受上帝召唤我们去经历的一切；因为，

(1.) We shall find a divine energy of God's Spirit, which we never perhaps had before, nor ever shall have hereafter. Therefore fear nothing God shall call us to. The comforts of God's Spirit, from the life of Christ manifested in the hearts of his children, are above the course of nature, for it is an high life. The life of Christ is above the life of reason or sense. Therefore suppose troubles lie in sense, the large peace and enlargement of spirit is above them all.
我们将找到上帝圣灵的神圣能量，这可能是我们以前从未拥有过的，也将来永远不会有。因此，不要害怕上帝将召唤我们。上帝的圣灵的安慰，来自基督在他儿女的心中显现的生命，超越了自然的规律，因为它是一种高尚的生命。基督的生命高于理性或感官的生命。因此，即使感官中存在困扰，宽广的平安和心灵的扩展也超越了一切。

Now as the life of reason is above the life of sense, so the life of grace is above all conditions whatsoever. No inferior subordinate condition can prejudice the life of grace and comfort. Therefore if all tyrants in the world conspire to make a man miserable, they vex his outward life, but there is a life of Jesus, and they cannot hinder the influence of grace and comfort to the soul. They cannot hinder the inward peace of inward joy, they be comforts of an higher rank. And therefore if ever God calleth us to stand in a good cause, for justice, for religion, never go off: we shall have comforts of an higher rank.
现在，理性的生活高于感性的生活，恩典的生活高于任何条件。没有任何低下的从属条件能够损害恩典和安慰的生活。因此，即使世界上所有的暴君联合起来使一个人痛苦，他们只能困扰他的外在生活，但耶稣的生命存在，他们无法阻止恩典和安慰对灵魂的影响。他们无法阻止内心的平安和喜乐，这是更高级别的安慰。因此，如果上帝召唤我们为正义、为宗教而站立，永远不要退缩：我们将得到更高级别的安慰。

(2.) Consider, the worst they can do is, to take this life of ours, which we cannot keep long. These things be easy to be known, for matter of understanding, but hard to practise upon occasion; therefore we ought to think of them beforehand, and to labour more and more, persuaded of the love of God in Christ. And to see the life of Christ quickening them to all holy actions and duty, this is a spiritual life. As Christ, when he rose, never dieth more, so he that hath this spiritual life hath an eternal life, he never dieth more. When Christ begins to quicken our souls by joining our spirits with his Spirit, that conjunction is everlasting. And it is nearer after death than before; when death separates the soul from the body, then cometh the conjunction of the soul to Christ. Therefore labour after the spiritual life that makes us happier and happier still. The longer we live the nearer we are to Christ, and when we die nearest of all. Labour to feel the power of Christ's Spirit quickening our spirit, putting life into them, vigour into them, beauty on them, strength into them by his Holy Spirit.
（2）考虑一下，他们最坏的情况就是夺走我们这一生，而我们无法长久保持。这些事情很容易理解，但在实际情况下很难实践；因此，我们应该事先考虑这些，并不断努力，相信上帝在基督里的爱。并且看到基督的生命使他们活跃起来，去做一切圣洁的行动和责任，这就是属灵的生命。正如基督复活后再也不会死亡一样，拥有这种属灵生命的人拥有永恒的生命，他再也不会死亡。当基督通过将我们的灵魂与他的灵魂结合起来来使我们的灵魂复活时，这种结合是永恒的。而且它在死后比在死前更近；当死亡将灵魂与身体分离时，灵魂就与基督结合了。因此，努力追求使我们越来越幸福的属灵生命。我们活得越久，离基督就越近，当我们死亡时，离他最近。努力感受基督的圣灵赋予我们的灵魂力量，使它们焕发生机，使它们充满活力，使它们美丽，使它们因他的圣灵而强大。

(3.) Again, when the body is severed from the life of the soul, we see how deformed it is, how stiff and inactive it is; we cannot endure the sight of our dearest friend if life be gone. If the life of Christ be severed from our souls, what carrion souls have we to God. There is no beauty on the soul, no strength to duty. But now if we enter upon the first degree of life here, and find the beginning of it in altering and changing our natures, we are sure to leave* farther degrees of it in our death, and the consummation of it at our resurrection; then body and soul shall enjoy the same life that Jesus doth now. But the scope of the apostle, which I desire you mainly to remember, is this, that you should fear nothing; nothing can befall us, though never so grievous to the outward man.
（3）再次，当身体与灵魂的生命分离时，我们看到它是多么畸形、僵硬和不活跃；如果生命消失了，我们无法忍受我们最亲爱的朋友的样子。如果基督的生命与我们的灵魂分离，我们对上帝来说就是什么腐肉般的灵魂。灵魂上没有美丽，没有履行职责的力量。但是现在，如果我们在这里开始生命的第一阶段，并在改变和转变我们的本性中找到它的起源，我们就能确定在我们的死亡中离开更远的生命阶段，并在我们的复活中完成它；那时，身体和灵魂将享受与耶稣现在一样的生命。但是，我希望你们主要记住的是，使徒的目的是让你们不要害怕；无论外在的痛苦有多严重，我们都不会遭遇任何不幸。

(4.) I add, because we shall experimentally feel the life of Christ manifested to us. It is that that makes a Christian. Experience is the life [of] a Christian. What is all knowledge of Christ without experience, but a bare knowledge, if the power that raised Christ's body raise not our souls? This is to know Christ to purpose, to know the virtue of Christ. We hear that Christ is powerful to quicken his own body. You hear that Christ is gracious, and good, and full of comfort; but what is this unless we feel it in ourselves? It is the experimental knowledge of Christ, and of the life of Christ, that doth us good, and makes us abound in all things. I suffer bonds, saith the apostle, for the gospel, but I am not ashamed, Rom. 1:16. Why? 'I know whom I have believed.' He felt the power of Christ in all his tribulations and afflictions. When we find by experience Christ is a quickening Spirit, hath quickened our souls to grace, comforts, peace, joy in our worst condition, then we know Christ to purpose, and then are fit to be carried through all afflictions of the world, and beyond all, and above all, to bear us through all things we meet with in the world between us and heaven. The life of Christ being a divine life, without a little experience of it, all is to no purpose. And a little of this beareth down all that stands between us and glory.
（4）我之所以添加这一点，是因为我们要通过实验来感受到基督向我们显现的生命。这就是使一个人成为基督徒的原因。经历是一个基督徒的生命。如果那使基督的身体复活的力量不能使我们的灵魂复活，那么对基督的所有认识又有什么意义呢？这就是真正了解基督，了解基督的力量。我们听说基督有能力使自己的身体复活。你听说基督是仁慈、善良、充满安慰的；但是如果我们自己没有感受到，这一切又有什么意义呢？正是对基督和基督的生命的实验性认识使我们受益，并使我们在一切事物中丰富。使徒说：“我为福音受苦，却不以此为耻。”（罗马书 1:16）为什么呢？“因为我知道我所信的是谁。”他在所有的磨难和困苦中都感受到了基督的力量。当我们通过经验发现基督是一个使人复活的灵，他使我们的灵魂复活，使我们在最糟糕的情况下得到恩典、安慰、平安和喜乐，那么我们就真正了解了基督，然后我们就能够经受住世界上的一切磨难，超越一切，超越一切，带领我们度过我们与天堂之间的世界上遇到的一切事物。 基督的生命是神圣的生命，没有一点经历，一切都是无用的。而一点点的经历能够击败我们与荣耀之间的一切障碍。

VERSE 10
第 10 节

Always bearing about in our bodies the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our bodies
时常在我们的身体里承受主耶稣的死，使耶稣的生命也在我们的身体中显明出来

The apostle, as before we have heard, labours to vindicate the credit of the gospel, and the ministry of it, preventing all objections that carnal men might make from the trouble that usually accompanieth both the preaching and profession of the blessed truths of God. And he setteth it down by way of opposition and contrariety. He grants all that the adversary can say, and then sheweth on the contrary how God is present graciously in the midst of the troubles of his children. And this in five particulars.
使徒，正如我们之前所听到的，努力维护福音的信誉和传道的事工，预防肉体的人可能会因传道和信仰神的真理所带来的麻烦而提出的所有异议。他以对立和相反的方式来表达。他承认对手所说的一切，然后展示相反的情况，即上帝如何在他儿女的困境中慈悲地存在。具体来说，有五个方面。

1. 'We are troubled on every side, yet not distressed.'
我们四面受困，却不感到绝望。

2. 'Perplexed, yet not in despair.'
困惑，但不绝望。

3. 'Persecuted, yet not forsaken.'

4. 'We are cast down, yet not destroyed altogether.' Every [one] of these is worse than [the] other. The waters of trouble do arise, but as the waters of trouble do arise, so comforts arise in every one, especially in the fifth, which is the worst of all.
我们被打击了，但并未完全被摧毁。其中每一个都比另一个更糟。困扰之水涌现，但随着困扰之水的涌现，安慰也在每一个人中涌现，尤其是在第五个人中，这是最糟糕的。

5. 'Always bearing about in our bodies the dying of our Lord Jesus.' It is true, yet for all that 'the life of Jesus is made manifest in our bodies,' beside these unspeakable comforts that are preserved for religion in the world to come, God doth not desert his children nor his cause even in this. It is a happy condition when they be at the worst; so that the blessed apostle, though he had something in the flesh to discourage him that he had no better in him than nature, yet notwithstanding, he had something whereby he was encouraged, whereby he should be able to retort all upon any that should object anything in religion to his discouragement; a blessed art and skill which we should all learn, not to look altogether upon the grievances, but consider likewise what is in our condition wherein we may be comforted; nay, more comfort if we have spiritual eyes than grounds of discouragement. God is gracious; he never taketh anything from his children but he makes it up in a better kind.
“始终在我们的身体中承载着主耶稣的死。”这是真实的，然而尽管如此，“耶稣的生命在我们的身体中显明出来”，除了在来世为宗教保留的难以言喻的安慰之外，上帝在此时也不会抛弃他的子民和他的事业。当他们处境最糟糕时，这是一种幸福的状态；因此，即使使徒保罗在肉体上有一些使他感到沮丧的事情，他并没有比自然更好的东西，然而，他有一些鼓励他的东西，使他能够对任何对宗教有任何异议的人进行反驳；这是一种幸福的艺术和技巧，我们都应该学会，不仅仅看到不满，还要考虑我们的处境中可以得到安慰的事情；如果我们有属灵的眼睛，那么我们会得到更多的安慰，而不是沮丧的理由。上帝是仁慈的；他从来不会从他的子民那里拿走任何东西，而是用更好的方式弥补。

We came the last day to the beginning of the 10th verse. 'We bear about in our bodies the dyings of the Lord Jesus'; the end of it is, 'that the life of Jesus may be made manifest in our bodies.'
我们在第十节的开始那一天来到了最后。'我们在身上背负着主耶稣的死亡'；结尾是'耶稣的生命可以在我们的身体中显明出来。'

God afflicts not any one of his children but he makes it up by a gracious and blessed recompence; and what he takes away he maketh up; and in what measure the outward man decayeth by mortification, in that measure, in a more excellent kind, he makes it up in the life of Jesus; and what is the decay of the life of nature, or the life of condition, that stands in riches, and pleasures, and honours, suitable to the growth in a life of a higher kind, the life of Jesus?
上帝不使他的任何子民受苦，而是以恩慈和祝福的报偿来弥补；他拿走的东西他会弥补；外在的人通过苦行而衰退的程度，他会以更优越的方式在耶稣的生命中弥补；而自然生命或境况中的衰退，那是财富、享乐和荣誉所带来的，适合更高层次生命的成长，即耶稣的生命

'We always bear in our bodies the dying of the Lord Jesus.'

The words are a yielding to that objection that might be made concerning the affliction of the outward man. It is true, 'we bear in our bodies the dying of the Lord Jesus.' We spake of that first part the last day.
这些话是对可能对外在人的痛苦提出的异议的一种让步。事实上，“我们在身体中承受着主耶稣的死亡。”我们在上一天谈到了第一部分。

That is, such afflictions whereby we are conformed to Christ, not only which Christ permits and suffers, and which are like to the dyings of Christ, and conformable to him, which is called the mortification of Christ and the dying of the Lord Jesus, but also such a dying wherein we have the Lord Jesus to be partners with us, and which is for his sake, and whereby we are framed to be like to him, and conformed to his image.
这意味着，这样的痛苦使我们与基督一致，不仅是基督允许和忍受的，而且类似于基督的死亡，并与他一致，这被称为基督的苦难和主耶稣的死亡，还有一种我们与主耶稣共同承担的死亡，是为了他的缘故，使我们能够像他一样，并与他的形象相一致。

Obs. Whatsoever we suffer for Christ's sake, we have Christ a partner with us in it. Even as by virtue of communion with him we die with him and rise with him, so by virtue of communion with us he suffers with us and dieth with us. He was stoned in Stephen, he was beheaded in Paul, he was reproached in Moses. Christ suffers in all those that suffer for him. There is that near communion between Christ and his church. And therefore it is the mortification* of Christ, because he bears part with his children in it, and likewise because we are framed thereby to be like unto him. For, beloved, not to say any more in this argument, there must be a great deal of alteration in the outward man before it will be like Christ. Our flesh and outward man is so tainted with original corruption, that there must be a great deal of change to fashion it to be like to the pure nature of Christ. Ye know the nature that Christ took upon him. It was an afflicted nature, but a human nature, before it was a glorious nature in heaven. And so likewise this nature of ours, this outward man, before it can be a glorious nature, must be a human nature, it must be an afflicted nature. For sin hath eaten so deeply into our natures, that there needs, as it were, a spirit of burning to consume and waste the corruption that is in us; and therefore it is called the mortification* of Jesus, because by it we are conformable to Jesus in our natures and dispositions, by little and little, till at length our bodies and souls be for ever conformable to him in the heavens, death being the accomplishing of mortification.
无论我们为基督而受苦，我们都有基督与我们同在。正如我们与他的交通使我们与他一同死亡和复活，所以通过与我们的交通，他与我们一同受苦和死亡。他在司提反身上被石头砸，他在保罗身上被斩首，他在摩西身上受辱。基督在所有为他受苦的人身上受苦。基督与他的教会之间有着亲密的交通。因此，这是基督的苦难，因为他与他的儿女们一同承担其中的一部分，也因为我们通过这样被塑造成像他。亲爱的，不再在这个论点上多说，外在的人必须有很大的改变才能像基督一样。我们的肉体和外在的人都被原罪所污染，必须有很大的改变才能使其塑造成像基督纯洁的本性。你们知道基督所承担的本性。在成为天上荣耀的本性之前，它是一种受苦的本性，但是是人的本性。同样，我们的这个本性，这个外在的人，在成为荣耀的本性之前，必须是人的本性，必须是受苦的本性。 For sin hath eaten so deeply into our natures, that there needs, as it were, a spirit of burning to consume and waste the corruption that is in us; and therefore it is called the mortification* of Jesus, because by it we are conformable to Jesus in our natures and dispositions, by little and little, till at length our bodies and souls be for ever conformable to him in the heavens, death being the accomplishing of mortification.

And then again, the mortification of Jesus is such a mortification whereby we are content our bodies should be like the body of Christ on earth, which is in all hardship, labour, affliction, weariness; and all God's people have such a spirit, all that come to heaven have such a spirit. They are not so dainty that their bodies should be better used than the body of Christ. Christ took upon him our flesh and our miserable condition, he took a nature subject to pain and labour. He took not our nature as in Adam, impassible, that could not suffer, but he took the weakness of our nature, and in our nature went about doing good, hungry, and thirsty and weary, and taking a great deal of pains; and shall any man that is a member of Christ be so dainty and delicate as not to be content to have his body like as Christ's body was? And therefore, the more that any man by Christ's Spirit is content, his body should take pains in any calling to do good, and the more he is content to suffer ill in doing good, the more he carrieth the mortification and dying of the Lord Jesus in him. And, beloved, so soon as ever a man is become a Christian, his life is no more his own; his health, his liberty is Christ's, not his own. Self-denial is the first lesson. There is a hatred, a not loving of anything in comparison of Christ, even of life itself, and whatsoever stands in the way; and therefore we must be content to be partakers of Christ's sufferings, that our bodies should be so used as Christ was; we must give up life and liberty and all to Christ; and that is 'the dying of the Lord Jesus.' This we shewed more largely upon the last day; but I will now specially insist on the end and use of all this, 'that the life of Jesus may be made manifest in our mortal flesh.'
然后，耶稣的苦难是一种我们愿意让我们的身体像地上的基督一样受苦的苦难，这种苦难包括各种困难、劳动、痛苦和疲惫；所有上帝的子民都有这样的心灵，所有来到天堂的人都有这样的心灵。他们并不挑剔，不希望自己的身体比基督的身体更好。基督承担了我们的肉体和我们悲惨的状况，他承担了一个容易受痛苦和劳动的本性。他不是像亚当一样，不可受苦的本性，而是承担了我们本性的软弱，在我们的本性中行善，饥饿、口渴、疲倦，并付出了很多努力；那么，作为基督的肢体之一，难道有人会如此挑剔和娇气，不愿意让自己的身体像基督的身体一样吗？因此，任何一个人若是凭借基督的圣灵，愿意让自己的身体在任何职业中为行善而努力，愿意在行善中忍受痛苦，他就越能体现主耶稣的苦难和死亡。 亲爱的，一旦一个人成为基督徒，他的生命就不再属于他自己；他的健康、自由都属于基督，而不是他自己。自我否定是第一课。对于基督以外的任何事物，甚至是生命本身，都存在着憎恨和不喜爱的情感，以及任何阻碍；因此，我们必须甘心忍受基督的苦难，让我们的身体像基督一样受苦；我们必须把生命、自由和一切都献给基督；这就是“主耶稣的死”。我们在上一天更详细地阐述了这一点；但现在我将特别强调这一切的目的和用途，“使耶稣的生命在我们必死的肉体上显明出来”。'

You see there is nothing lost by the dying of the Lord Jesus. It is made up in a better kind, being for this end, 'that the life of Jesus may be made manifest in our bodies.' This is God's end, and this is Christ's end, and this is Paul's end. It is both the effect and issue that cometh of the dying of our bodies, and it is the end intended by Christ, who will use our bodies in his service, so that his life may be made manifest in us. St Paul's end is suitable to Christ's in bearing the afflictions of the outward man, that the life of Christ may be made manifest in him; for being once in Christ, Christ's aims and ends are our aims and ends; and therefore saith Paul, we are content to 'bear in our bodies the dyings of the Lord Jesus,' so this be the issue of it, 'that the life of Jesus may be made manifest.' Christ will have this end, and it is his end. He taketh away nothing but he makes it up in a better kind to the better man. It shall be supplied by a life of the Spirit, which shall be perfected in a life of glory in heaven.
你看，主耶稣的死并没有损失什么。它以更好的方式弥补，为了这个目的，即“耶稣的生命在我们的身体中显明出来”。这是上帝的目的，也是基督的目的，也是保罗的目的。这是我们身体死亡的结果和影响，也是基督所预期的目的，他将使用我们的身体来彰显他的生命。圣保罗的目的与基督的目的相符，他忍受外在人的苦难，使基督的生命在他身上显明出来；因为一旦在基督里，基督的目标和目的就成为我们的目标和目的；因此，保罗说，我们愿意“在我们的身体上承受主耶稣的死亡”，只要这是它的结果，“耶稣的生命就可以显明出来”。基督将实现这个目的，这是他的目的。他拿走的一切都会以更好的方式弥补给更好的人。它将由圣灵的生命来供应，这个生命将在天堂的荣耀中得以完全。

Now what is this life of Jesus?
现在，耶稣的生活是什么？

There is a life of Jesus whereby he liveth himself, as God, and as mediator, God-man. There is a life of Jesus whereby Christ was upheld while he lived upon the earth; for that Spirit that quickened the dead body of Jesus in the grave, that Spirit carried Christ along in all his lifetime, freed him from all dangers till he had done his work. There was a Spirit of life in Jesus that upheld him, and strengthened him to do the great work he took in hand, till at length he did a greater work than all before, that is, raised up his dead body. So that beside the life of Jesus enjoyed in heaven, a glorious life, there was a life that Jesus led on earth, which was carried by the Spirit, and acted by the Spirit of God in all things he did as mediator, God-man. And there is a life that he hath now in heaven, which is either the life that he enjoyeth himself and as our head, which we shall be conformed to when we die; for we shall enjoy the same life in our proportion and measure that he doth in heaven, the glorious life which is the life of Christ our head; that is, that life of Christ which is now hid, as the apostle saith, 'our life is hid with Christ in God,' Col. 3:3; or else the life of Jesus is that quickening power which comes from Christ unto us.
有一种耶稣的生活，他作为上帝和调解者，作为上帝与人的合一。有一种耶稣的生活，基督在地上生活时得到支持；因为那个使耶稣在坟墓中复活的灵，那个灵在耶稣的一生中一直扶持着他，使他摆脱了所有的危险，直到他完成了他的工作。耶稣内有一种生命的灵支持着他，使他有力量去完成他所承担的伟大工作，直到最后他完成了比以前所有工作更伟大的工作，就是使他的尸体复活。所以除了耶稣在天堂享受的荣耀生活外，还有一种耶稣在地上过的生活，这种生活是由圣灵承载，并在他作为上帝与人的调解者时由上帝的灵在他所做的一切事情中行动。而他现在在天堂有一种生活，这既是他自己享受的生活，也是我们的头，当我们死后，我们将与他一样被塑造；因为我们将在我们的程度和度量上享受与他在天堂一样的生活，这是基督我们的头的荣耀生活；就是使徒所说的那种现在隐藏着的基督的生活，'我们的生命与基督同藏在上帝里面'，歌罗西书。 3:3;否则，耶稣的生命就是从基督传到我们身上的那种活力。

Not to speak of higher matters, how God is life, which be speculations, not to the present purpose, the life of Jesus here, it is not the life of Jesus as it is and was in himself, but the life of Jesus as it is conveyed to us. The life of Jesus is derived to every Christian.
不要谈论更高的事情，上帝是生命，这是一种推测，与现在的目的无关，这里所说的耶稣的生命，并不是他自己的生命，而是他传递给我们的生命。耶稣的生命传递给每一个基督徒。

Not to speak of the life of justification, which is a life of sentence, and not here principally intended, though it be the spring of all the rest, for we are dead in law, and we must be quickened by sentence. We are dead in our sins. Guilt is upon us, and the guilt must be removed in justification. We must live in law, and in sentence, and in absolution. God must forgive our sins for Christ's sake, and remove the guilt of all death, before we can have inward grace, which is the life of sanctification. Though it be not here meant, it is supposed, as that which leadeth to all the rest. But here is meant the life of grace in us which is from the work and function of the Spirit of Christ. The Spirit of Jesus is the Spirit of every Christian. As there is one soul in the head and all the members, so there is one Spirit in Christ and all the members, and one spiritual life in Christ and all the members. Now this Spirit of Christ conveyeth to us the Spirit of life, and Christ is the life of our life, the soul of our soul, the union with our spirits. For even as the body liveth by fellowship and communion with the soul—for what is life but the vigour of the soul in the body by reason of union?—so doth our souls and bodies live a spiritual life by union and fellowship with Christ, [which] is the vigour of the Spirit in our souls by virtue of Christ. And therefore that spiritual life by which we live here is the life of Christ, not only exemplary, because it is like Christ's life, but by way of efficiency. Christ is the head of it, and conveyeth it to us. There is no better comparison than to express it by the life of the body which hath communion from the soul. The soul hath a distinct life of its own. It hath a life when it is out of the body. It hath reason, it hath discourse, it wills, it understandeth, it joyeth, it delighteth, yet notwithstanding, distinct from the body. That is not a life that it liveth in the body that is severed.* The body's life is that that is communicated by conjunction and communion. So the life of Jesus [is] not the life that he liveth in himself, but in this place specially, the life that we have by communion and friendship with him.
不要说辩护的生活，这是一种判决的生活，虽然这不是主要意图，但它是其他一切的源泉，因为我们在法律上已经死了，我们必须通过判决而复活。我们在罪中已经死了。罪孽在我们身上，必须在辩护中除去罪孽。我们必须在法律、判决和赦免中生活。上帝必须因基督的缘故宽恕我们的罪孽，并消除所有死亡的罪孽，然后我们才能拥有内在的恩典，这是成圣的生活。虽然这里的意思不是指这个，但它被认为是通往其他一切的途径。但这里指的是在我们内心的恩典生活，这是基督的灵的工作和功能所赐予的。耶稣的灵是每个基督徒的灵。就像头部和所有肢体中有一个灵魂一样，基督和所有肢体中也有一个灵，基督和所有肢体中有一个属灵的生命。现在，基督的灵将生命的灵传递给我们，基督是我们生命的生命，我们灵魂的灵魂，与我们的灵魂相合一体。 因为正如身体通过与灵魂的交流和交往而生活一样 - 因为生命不就是由于联合而使灵魂在身体中具有活力吗？ - 我们的灵魂和身体也通过与基督的联合和交往而过着属灵的生活，这是因为基督在我们的灵魂中的力量。因此，我们在这里过着的属灵生活就是基督的生命，不仅仅是榜样，因为它像基督的生活，而且是通过效能的方式。基督是它的头，将它传递给我们。没有比用身体的生命来表达更好的比喻了，因为身体从灵魂那里得到交流。灵魂有自己独特的生命。当它离开身体时，它仍然有生命。它有理性，有思考，有意愿，有理解，有喜悦，有快乐，然而，与身体分离。它在身体中生活的那种生命不是它所过的生活。身体的生命是通过联合和交流传达的。所以耶稣的生命不是他自己过的生活，而是在这个特定的地方，我们通过与他的交流和友谊所拥有的生命。

And this life that we have, the life of Jesus, it admitteth of a double consideration.
我们所拥有的这种生命，耶稣的生命，可以有两种考虑。

First of all, it is that habitual life as we may call it, that inward frame of divine nature which is in us Christians, which raiseth us above other men, as other men by a rational life are raised above other creatures; that temper and composure of soul whereby they mind heavenly things, and have a supernatural end and aim in all things, have enlargements of understanding, enlargements of will and affections, larger souls than others. Narrowspirited men they are that are carried only to the things of this life; and this is a constant life, by reason of the constant dwelling of the Spirit in us, as there is constant life in the body by the constant dwelling of the soul in it. And it is besides that, a perpetual influence of life from Christ, especially in dangerous and difficult times, as Saint Paul speaks of here. It is a power above nature conveyed to uphold and carry us along through all dangers till we come to heaven; so that it is a life first in us, and then the life of Christ drawing out the life in us to all kind of grace, and addeth a divine strength.
首先，我们可以称之为习惯性生活，即我们基督徒内在的神性本质，使我们超越其他人，就像其他人通过理性生活超越其他生物一样；这种心灵的调和和平静使他们关注天上的事物，在一切事物中都有超自然的目标和目的，拥有更广阔的理解力、意愿和情感，比其他人更有灵魂的人。那些只关注此生事物的人是心胸狭窄的人；而这是一种持续的生活，因为圣灵在我们内心持续居住，就像灵魂在身体中持续存在一样。此外，这还是基督的永恒生命的持续影响，尤其是在危险和困难的时候，正如圣保罗在这里所说的。这是一种超越自然的力量，传递给我们，支撑并引领我们度过所有的危险，直到我们到达天堂；因此，这首先是我们内在的生命，然后是基督的生命将我们内在的生命引发出来，赋予了神性的力量。

For, beloved, it is not that life that is in us doth all the great matters, but it is the life of Christ as it joineth with the life of grace, supporteth it, strengthens it, draweth it forth, increaseth it. For the life that is in us it is a created thing, it is a new creature, but a creature; but the life that maintaineth a Christian, that upholds him specially in the dangerous matter, ay, in the 'dyings of the Lord Jesus,' in great difficulty, that is not a thing created in us, but the life of Jesus as it hath influence from him, and is conveyed from him by a perpetual kind of derivation. For if troubles grow, then the quickening power must increase with them, and habitual grace in us must be raised, and strengthened, and quickened; and besides the graces formerly in us, there must be an addition of strength from the spring, still more and more. In natural life we do not only live in God, but move in God: 'In him we live, and move, and have our being,' Acts 17:28. So in regard of spiritual life, we not only live by Christ, but our motion and the prompting of our power being sanctified to any particular action, it is from the quickening power of Christ, which is a quickening Spirit quickening us. Sometimes this quickening power must be shewed in way of strength, when the trouble is great that the strength may be suitable; sometimes by way of comfort, when the discouragement is great; sometimes by way of joy and peace, when the discouragement is to assault us with the contrary. So that perpetually there must be quickening power in our lives from Christ our quickening head, besides the habitual, constant grace we carry about with us always. We know, in the body, if there be obstructions that hinder the spirits from the brain, whence motions come, there is an apoplexy or lethargy, causing a cessation of motion. So if there be ceasing of the quickening powers continually derived from Christ our head, there would be an apoplexy or lethargy in our spiritual life, and a kind of death. Therefore when we speak of the life of Christ, we must not understand the life that he lived; 'because I live, therefore you shall live also;' but to think of the habitual grace wrought in ourselves, whereby we are conformed to Christ, and to think of a quickening power that Christ sheweth continually, he being the Sun of this world. Though the things of this world, as plants and the like [grow], yet let the sun withdraw his vigour and efficacy, and they seem to die presently. The light of the air ceaseth when the sun ceaseth to shine. So besides that, in us habitually and continually, there must be influence of Christ into us answerable to the exigencies and occasions a Christian hath, either of peace, or joy, or comfort of some portion of spiritual life or other. Now this is called the life of Jesus, because it is radicated in him originally, as the 'second Adam.' We all derive it from him. The grace and quickening power we have continually, it is from him, the glory we look for is from him. He is the 'first-born' to whom we are predestinate to be conformed every way, in grace here, and glory hereafter; and therefore it is called the life of Jesus. That is specially herein meant. Both these lives, the inward frame of spiritual life and grace in us, and likewise a perpetual influence specially discovered and manifested then, when there is most need of it, in times of trouble, with the accomplishment of it in heaven. The life of Christ is manifested in his children here when they stand in most need of grace and comfort, and it is manifested continually to the day of judgment, when the life of Jesus shall indeed be manifested to the full, as it is manifested in him in heaven; for as Christ is glorious himself in heaven, so his mystical body shall be like himself too.
亲爱的，我们所拥有的生命并非是完成伟大事业的全部，而是基督的生命与恩典的生命相结合，支持、加强、引发和增长恩典的生命。因为我们内在的生命是一个被创造的事物，是一个新造的生物，但仍然是一个受造物；然而维持基督徒的生命，特别是在危险的情况下，甚至在“主耶稣的死亡”中，在巨大的困难中，这并不是在我们内在创造的东西，而是耶稣的生命，它从他那里获得影响，并通过一种永恒的传递方式传递给我们。因为如果困难增加，那么使我们复活的力量也必须增加，我们内在的习惯恩典必须被提升、加强和复活；除了我们以前拥有的恩典之外，还必须从源头获得更多的力量。在自然生活中，我们不仅在上帝里活着，而且在上帝里运动：“我们在他里活着、动着、存在着”（使徒行传 17:28）。 所以在灵性生活方面，我们不仅仅是靠着基督活着，而且我们的行动和力量的驱使被神圣化，这是来自基督的生命力量，他是使我们复活的灵。有时，这种生命力量必须以力量的方式显示出来，当困难很大时，力量才能适应；有时以安慰的方式显示出来，当挫折很大时；有时以喜乐和平安的方式显示出来，当挫折试图用相反的方式攻击我们。因此，除了我们始终携带的习惯性、持续的恩典之外，我们的生活中必须不断有来自我们复活的头领基督的生命力量。我们知道，在身体中，如果有阻碍使神经无法从大脑传导出来，就会发生中风或昏睡，导致运动停止。所以，如果我们从我们的头领基督那里不断得到的生命力量停止，我们的灵性生活就会发生中风或昏睡，一种死亡的状态。 因此，当我们谈论基督的生命时，我们不应理解他所过的生活；“因为我活着，所以你们也要活着”；而是要思考在我们自己身上形成的习惯性恩典，使我们与基督相符，思考基督不断展示的振奋力量，他是这个世界的太阳。尽管这个世界的事物，如植物等会生长，但让太阳失去其活力和效力，它们似乎立即就会死亡。当太阳不再照耀时，空气中的光也会停止。因此，除了我们在习惯上和持续地需要基督对我们的影响以满足基督徒在平安、喜乐或其他属灵生命方面的需求之外。现在这被称为耶稣的生命，因为它最初根植于他，就像“第二个亚当”一样。我们都从他那里得到它。我们持续拥有的恩典和振奋力量都来自他，我们期待的荣耀也来自他。他是我们被预定要在各个方面与之相符的“长子”，在这里是恩典，在将来是荣耀；因此它被称为耶稣的生命。这是特别指的。 这两种生命，即我们内心的属灵生命和恩典，以及在我们最需要的时候，特别在困难时期，以及在天堂中的完成时，持续的影响都得到了特别的展示和显现。基督的生命在他的子民中得以显现，当他们最需要恩典和安慰的时候，而且这种显现将持续到审判的那一天，那时耶稣的生命将完全显现，就像他在天堂中一样；因为基督在天堂中是荣耀的，他的神秘身体也将像他一样。

I need speak no more for the unfolding of the meaning of the words. The points considerable are these,
我不需要再多说了，关键点如下：

Obs. 1. That Christ is the foundation of all spiritual life that is in us. He is the 'second Adam' that conveyeth all that is spiritually good. As the first Adam conveyeth all that is spiritually ill, it was his office so to do, to convey life. 'Because I live, you shall live also,' John 14:19; and he saith, John 10:10, 'I am come that they might have life, and that they might have life abundant.' Christ came that we might have life, and that we might have abundance of life at the length. We have it by degrees here, but there is abundance of life preserved for us, such abundance as he enjoyeth himself in the heavens. So that Christ as the 'second Adam' conveyeth spiritual life to us, as the common root of all believers, as the 'first Adam' was the common root of all mankind, but more peculiarly by virtue of office as an head. As the head conveyeth spirit and life to all parts of the body, so doth Christ convey spiritual life to all his.
注意 1：基督是我们内在所有属灵生命的根基。他是“第二个亚当”，传递一切属灵的善良。正如第一个亚当传递一切属灵的邪恶一样，这是他的职责，传递生命。“因为我活着，你们也要活着”，约翰福音 14:19；他说：“我来了，是要叫羊得生命，并且得的更丰盛。”基督来是为了让我们得到生命，让我们最终得到丰盛的生命。我们在这里逐渐拥有生命，但有丰盛的生命为我们保留，就像他自己在天堂享受的那样。所以，基督作为“第二个亚当”，作为所有信徒的共同根源，传递属灵生命，就像第一个亚当是所有人类的共同根源一样，但更特别地凭借作为头的职责。正如头将灵魂和生命传递给身体的所有部分一样，基督也将属灵生命传递给他的所有信徒。

It is the end of his coming and incarnation, to procure life of sentence and reconciliation, which is the life of justification and freedom from condemnation, and the life of acceptation to life everlasting. He died that he might expiate* God, and get the lives of men by getting them to be acquitted from sin, and entitled to heaven; and thereupon he came to convey (as head unto all his members) life like his own, that the Spirit that is in him may quicken all his members. Therefore he hath taken upon him the sweet relation of an head, of a root, the Sun of righteousness, to shew that he is a powerful head, a powerful root, a powerful husband that can alter and change by virtue of the Spirit of God, that he hath in abundance, all that belong to him, and be knit to him; and therefore our spiritual life is in Christ.
这是他降临和化身的终结，为了获得宽恕和和解的生命，这是称义和摆脱定罪的生命，也是获得永恒生命的接纳之生命。他死去是为了赎罪上帝，并通过使人们被宣告无罪、有资格进入天堂来获得人们的生命；因此，他来传递（作为他所有成员的头）与他自己相似的生命，使他身上的圣灵能够使他的所有成员复活。因此，他承担了一个甜蜜的头的关系，一个根的关系，公义的太阳，以显示他是一个有能力的头，一个有能力的根，一个有能力的丈夫，能够凭借他丰富的上帝之灵改变和转变他所拥有的一切，并与他紧密相连；因此，我们的属灵生命在基督里。

He first exercised this life on his own body by quickening that. As he was mightily declared to be the Son of God, by raising his own body, Eph. 1:19, 20, so he will be mightily declared to be the head of all his, by raising the bodies of his children out of the grave, and by raising them out of troubles, which are partial deaths, little deaths. So that all spiritual life comes from Christ, from union and communion with Christ.
他首先通过使自己的身体复活来实践这种生命。正如他通过使自己的身体复活而被强烈宣告为神的儿子一样（弗 1:19,20），他将通过使他的儿女的身体从坟墓中复活，并使他们从困境中解脱出来（这是部分的死亡，小小的死亡），从而被强烈宣告为他们所有人的头。因此，所有的属灵生命都来自基督，来自与基督的联合和交流。

Use. Therefore we must labour to have union and communion with Christ strengthened by all means; by hearing, and by the sacraments, and by all means. For all our life is derived and fetched from Christ, as a 'second Adam,' who by virtue of his office deriveth life to all that be his. The more we know of Christ, the more experimentally we feel the power of Christ, the more we live.
因此，我们必须努力通过各种方式加强与基督的团结和交流，包括听道、圣礼和其他一切方式。因为我们的整个生命都源自基督，他作为“第二个亚当”，凭借他的职责将生命赋予所有属于他的人。我们对基督的认识越多，我们对基督的能力越有实际体验，我们的生命就越有意义。

Obs. 2. For the second point: As all life is from Christ, so (which is the main point of the text) this life is most discovered in afflictions and evil times, in the dying of the outward man.
注意 2：对于第二点：由于所有的生命都来自基督，所以（这是文本的主要观点）这种生命在苦难和困难时期中最为显现，在外在人的死亡中。

Beloved, both the spiritual lives I speak of, both the inward frame of grace is made more manifest, and likewise the power of Christ in upholding a weak creature in such a condition; for all grace shineth most, and appears most in trouble; as obedience, courage, faith, love to God, love to others, love of the truth. I need not stand to particularise. And therefore the life of Christ is manifested in the decays of the outward man, whether by outward persecutions, or by sicknesses, and the like, that is the time of the discovery of grace; and likewise it is the time of the discovery of the power that Christ exercised and shewed, the divine power that God declared in raising his body, that is, the time wherein he sheweth that power in all his.
亲爱的，我所说的属灵生活，无论是内在的恩典状态，还是基督在支持一个软弱的人的力量，都更加显而易见；因为所有的恩典在困境中最为明亮，最为显现，比如顺从、勇气、信心、对上帝的爱、对他人的爱、对真理的爱。我不需要具体列举。因此，基督的生命在外在人的衰退中显现出来，无论是通过外在的迫害、疾病等，那是恩典显现的时刻；同时，也是基督所行使和展示的力量的时刻，上帝在复活他的身体中所宣告的神圣力量，在他的一切事工中都显现出来。

Reason 1. The reason is, things are best known by opposition. The decay of the outward man is a foil as it were to grace, to make it appear more clear and glorious, and the weakness of the outward man is a means to discover more the power of God's Spirit, and the power of the life of Christ in such a weak body; for a weak man, or a weak woman, or a weak child, to be able to stand up for the truth, here is divine power shewed, as the martyrs did not only* shew, but declare it gloriously. And for a sick body to believe, makes the soul glorious and comfortable. Here is divine power shewed more gloriously by reason of the opposition of the outward man.
原因 1. 原因是，事物最好通过对立来了解。外在人的衰败就像是对比，使恩典显得更加明确和光荣，外在人的软弱是发现神的灵和基督的生命在如此脆弱的身体中更多的手段；对于一个软弱的男人，或者一个软弱的女人，或者一个软弱的孩子，能够为真理站起来，这里显示了神圣的力量，就像殉道者不仅展示，而且辉煌地宣告了它。而一个生病的身体相信，使灵魂变得光荣和舒适。由于外在人的对立，这里显示了更加辉煌的神圣力量。

Reason 2. And then again, in this time the soul itself uniteth itself more unto God, and to divine things; and therefore the life of Christ is more manifested, because there is a near union between Christ and the soul. For the soul gathers itself from the sphere, down to worldly things, as in times of prosperity, ease, and plenty, when the soul scatters and looseth itself in the creature. Now there is a sweetening power in that which is inflictive, to make the soul gather itself to God, to the fountain of life; and so it is a means sanctified by the Spirit of God to procure union with the Spirit of Christ; and therefore the life of Christ is then more manifested in the flesh.
原因 2. 再次，在这个时候，灵魂本身更加与上帝和神圣的事物结合在一起；因此，基督的生命更加显现，因为基督与灵魂之间存在着亲密的联合。因为灵魂从天体中聚集自己，降临到世俗的事物中，就像在繁荣、安逸和富足的时候，灵魂在创造物中分散和松散。现在，在那些带来苦难的事物中有一种甜蜜的力量，使灵魂聚集到上帝那里，到生命的源泉；因此，这是一种被上帝的灵所圣化的手段，用来获得与基督的灵的联合；因此，基督的生命在肉体中更加显现。

Reason 3. And then these things that befall the outward man, they are as it were removentia prohibentia, they remove the hindrances of the life of Christians; for what hinders the life of Christ from appearing in us, but that our affections are eaten up with the world and vanity, one way or other? For naturally we are not so vigorous in spirit when we have vigour in the outward man; and that which farthers the life, and strength, and comfort of the outward man, will diminish the strength of the inward. It should not be so. It should be that the more vigorous in the outward man, the more vigorous we should be in the inward; but it is not so. Now suffering takes away that, when these be embittered by the cross, by some suffering that is against the feeling and sense of the outward man. Hereupon cometh a better relish of divine things, other things being embittered to the soul; and hereupon the soul, in times of any great pressure, doth hear with other ears, and doth see with other eyes heavenly things, and doth feel and judge after another manner than it did before. Take a man when he is under any thing that afflicts the outward man, for his body or condition, which are both called life, the life of body, and the life of condition, we shall fasten a few good things sooner on him than at another time. Speak ten times as much at another time, it shall have no passage, no entrance, but the state of all things without being made less delightful, his soul recovereth a spiritual taste, and relisheth heavenly company, and heavenly truths, as they be suggested by others or us. Experience sheweth this in David and other saints, and in every Christian; and therefore the blessed life of Christ, such a spiritual life as is in Christ, it is his most of all glorious and conspicuous, specially in times of afflictions and crosses.
原因 3. 然后，这些发生在外在人身上的事情，它们就像是一种阻碍，它们消除了基督徒生活中的障碍；因为是什么阻碍了基督的生命在我们身上的显现，难道不是我们的情感被世界和虚荣所侵蚀吗？因为自然而然地，当我们在外在人身上有活力时，我们的精神就不会那么有活力；而那些促进外在人生命、力量和安慰的事物，会减弱内在的力量。本不应如此。本应该是外在人越有活力，内在人就越有活力；但事实并非如此。现在，苦难带走了这一点，当这些苦难被十字架所苦恼时，它们与外在人的感受和感觉相悖。因此，对神圣事物的品味更好了，其他事物对灵魂来说变得苦涩；因此，在任何巨大的压力下，灵魂以不同的耳朵听，以不同的眼睛看天上的事物，以不同的方式感受和判断。 当一个人身处任何困扰外在身体或状况的事情之下时，我们会比其他时候更快地给他带来一些好事物。在其他时候说十遍也没有用，没有进入的通道，但所有事物的状态并没有变得不那么愉快，他的灵魂恢复了一种属灵的品味，对天上的伴侣和天上的真理产生了兴趣，无论是由别人还是我们提出的。经验表明，这在大卫和其他圣徒以及每个基督徒身上都有所体现；因此，基督的祝福生活，就是在基督里的这种属灵生活，尤其是在困苦和十字架的时候，是他最为荣耀和显著的。

Reason 4. And then another reason may be, that the point may be clear. God doth delight, and Christ delighteth to shew himself most glorious at such times, not only because his virtue and strength and power is most manifest then, but likewise out of tenderness to the condition of his children; for he sees they more need his presence, and they more need his immediate comforts. Then immediate comforts are specially desired of the soul. When outward comforts are taken away, there is a sweeter communion with Christ in any trouble than at other times. No communion in prosperity for the most part that is so sweet to a Christian as at that time, for the soul knoweth then it is most acceptable to the soul. The soul stands in need of it. Therefore comforts are immediate to the soul at this time, and immediate comforts that come from the fountain are pure. When the comforts derived from friends and outward helps be all taken away, there must be immediate comforts, or else the soul will sink. And now Christ, out of love to his children, comes forth to them and joineth with their spirits more than at other times; so that the sweetest communion any man hath with Christ is at the worst times. The martyrs verified it abundantly, for they never had the comforts before that then they had; for Christ came into the dungeon and supported them with strength above nature; and all this is from the sweet love and mercy of Christ, that applied himself to the necessity of his children. These and the like reasons that the life of grace, the life of comfort, and the life derived immediately from Christ, is the most apparent in afflictions.
原因 4. 另一个原因可能是，这一点可能是清楚的。上帝喜悦，基督喜悦在这样的时刻展示自己最荣耀，不仅因为他的德能、力量和能力在那时最明显，而且出于对他的子民状况的关怀；因为他看到他们更需要他的同在，他们更需要他的即时安慰。然后灵魂特别渴望即时的安慰。当外在的安慰被夺走时，在任何困境中与基督的交流比其他时候更甜美。对于一个基督徒来说，没有什么比那个时候更甜美的繁荣中的交流，因为灵魂知道那时对灵魂来说是最受欢迎的。灵魂需要它。因此，安慰在这个时候对灵魂来说是即时的，而来自源头的即时安慰是纯洁的。当来自朋友和外在帮助的安慰都被夺走时，必须有即时的安慰，否则灵魂将沉沦。现在，基督出于对他的子民的爱，与他们一起出现，比其他时候更加与他们的灵魂相结合；所以，任何人与基督最甜美的交流是在最糟糕的时候。 殉道者们充分证实了这一点，因为他们以前从未拥有过如此舒适；因为基督进入了地牢，并以超乎自然的力量支持他们；而所有这一切都源自基督甜蜜的爱和怜悯，他将自己应用于他的子民的需要。这些以及类似的理由表明，恩典的生命、安慰的生活和直接来自基督的生命在苦难中最为明显。

I will not press the point any further.
我不会再进一步强调这一点。

Use of trial. To make use of what is spoken. If it is true that there is a spiritual life, another life, and this is most manifested in affliction; how then shall we know whether we have this life of Christ or no? for Christ conveyeth a spiritual life to all his.
使用试验。利用所说的话。如果确实存在一种灵性生活，另一种生活，并且这在苦难中最为显现；那么我们如何知道我们是否拥有基督的这种生命？因为基督将灵性生命传递给他的所有人。

We will speak of the evidence of them both, whether is there a gracious frame of life in us from Christ or no.
我们将谈论他们两个的证据，无论我们是否从基督那里拥有一种仁慈的生活方式。

If the life of Christ be not in us, beloved, we are stark dead in regard of a better life; and it is woeful to be in a dead condition. And therefore it behoveth us a little to take heed that we have the life of Christ, and if we have it, we may know it familiarly. I do but name the heads. Because it is a word borrowed from the life of nature, you may know it from proportion to the life of nature. Where spiritual life is, there it is. As in the outward life you know there is sense and motion, appetite, and such like; so where the life of Jesus is, there be spiritual senses, eyes that see spiritual things, a taste that relishes spiritual things, a taste that can relish them above all other things, that can set the highest price upon the best things, that judgeth of things as they be. There is a spiritual taste and judgment suitable to the judgment of Christ. And so I might run through all the senses, if I would affect correspondency in this kind.*
如果基督的生命不在我们里面，亲爱的，对于更美好的生命，我们就是完全死亡的；而处于死亡状态是可悲的。因此，我们需要留心一下，确保我们拥有基督的生命，如果我们拥有，我们就能熟悉地认识它。我只是提到了一些要点。因为这个词是从自然生命中借来的，你可以从与自然生命的比例中了解它。在那里有属灵的生命，就有它。就像在外在的生命中，你知道有感觉和运动、欲望等等；在耶稣的生命中，就有属灵的感官，能看到属灵的事物的眼睛，能品味属灵的事物的味觉，能超越其他一切品味它们，能给最好的事物定下最高的价值，能按事物的本质来判断。有一种属灵的品味和判断与基督的判断相适应。如果我愿意在这方面追求对应，我可以列举出所有的感官。

And as there is spiritual sense, so there is sensibleness. A natural life makes us sensible of any injury, of any comfort. So where there is the life of Jesus, it makes us sensible of anything that is suitable to nature, or contrary to it. Where there is life there is sympathy and antipathy; sympathy, agreement with what is suitable to nature, and antipathy to what is contrary. So where there is the life of Jesus, there is a sympathy with all things that are Jesus his stamp upon them, to spiritual things and spiritual persons, and an antipathy to the contrary.
当存在精神感知时，也存在感性。自然生活使我们能够感知任何伤害和舒适。因此，当有耶稣的生命存在时，它使我们能够感知任何符合自然的事物或相反的事物。生命存在时，会有共鸣和反感；共鸣是与符合自然的事物一致，反感是对相反的事物的反感。因此，当有耶稣的生命存在时，会与所有具有耶稣特征的事物、精神事物和精神人物产生共鸣，并对相反的事物产生反感。

And here is the ground why a godly man may be known by his hatred of sin, because it sheweth an antipathy; and antipathy sheweth the kinds of life. Sin is contrary to union and communion with Christ, for it is a dissolving and divorcing nature.
这就是为什么一个虔诚的人可以通过他对罪恶的憎恶来被认出来的原因，因为它显示了一种反感；而反感显示了生活的种类。罪恶与与基督的联合和交流相反，因为它具有分解和离婚的本质。

Now the soul that liveth by Christ, and knoweth sin to be of a divorcing and separating nature, to sever his soul from his head and life, and so to cause apoplexies and death itself, if it be not looked to in time, hereupon comes the soul to hate sin to the death, and to seek the death of sin by all means, because sin seeketh the death of the soul; for what is sin but a separation of the soul from Christ, and a joining to the creature? Therefore wheresoever there is grace, there is antipathy to sin, not only as bringing damnation with it, but as contrary to the life of Christ; as every creature hath an antipathy to its enemy, as we see in doves and eagles; the dove is the prey. The tamer and wild creatures have an antipathy in them by nature. So the soul that hath the life of Christ hath an antipathy to sin. So far as the life of Christ prevaileth in him it must be so, for every life labours to preserve its being. We are bid to be wise as serpents, that wind and turn themselves about, that cover their heads and will suffer all manglings so the head be safe, because the life is in the head; so the Christian that hath the life of grace will endure anything, so the life of grace be not hurt. There be sympathies and antipathies, an inward joining to that that preserveth, and an inward hatred to that that is destructive; and therefore they that live in sin against conscience, that divideth between God and them, I cannot see how they can think of spiritual life; for the soul liveth, and is swallowed up in base pleasures and in the creature. Now if they had spiritual life, it would preserve itself from breaches and all dangers.
现在，凭借基督而活的灵魂，知道罪是一种分离和隔离的本质，会将自己的灵魂与头和生命分离，从而引起中风和死亡，如果不及时处理，因此灵魂会对罪恶痛恨到死，并通过一切手段寻求罪恶的死亡，因为罪恶寻求灵魂的死亡；因为罪恶不过是将灵魂与基督分离，并与受造物结合？因此，无论在哪里有恩典，都会对罪恶产生反感，不仅因为它带来了永世的刑罚，而且因为它与基督的生命相悖；就像每个受造物都对它的敌人有反感一样，就像我们在鸽子和老鹰身上看到的那样；鸽子是猎物。驯服的和野生的生物天生就有反感。所以那些拥有基督生命的灵魂对罪恶有反感。只要基督的生命在他们里面占主导地位，就必然如此，因为每一种生命都努力保持自己的存在。 我们被要求像蛇一样聪明，它们可以蜿蜒前进，转弯抹角，遮住头部，忍受一切伤害只为保护头部安全，因为生命在头部；所以有恩典生命的基督徒会忍受一切，只要恩典生命不受伤害。存在着共鸣和反感，对保护生命的事物有内在的依附，对破坏性的事物有内在的憎恶；因此，那些违背良心而活在罪恶中的人，我无法理解他们如何能想到属灵的生命；因为灵魂活着，却沉溺于低级的欢愉和物质之中。现在，如果他们拥有属灵的生命，它会自我保护，避免破裂和所有危险。

Let us not deceive ourselves. Christ came not to free us from damnation only, but as an head, to infuse spiritual life into us, and to live in us by his Spirit. He came not only to purchase a life of glory for us, but likewise to live in us by his Spirit; and if he overcome for us, he will overcome in us; if he hath a life for us, he will have a life in us. The life of Jesus must be manifested in us. And therefore take heed of joining in affliction, to any sin; for it doth divorce the soul from God, and joins it to the creature. And so the soul becomes fading like the creature, and cometh to nothing; and indeed it is worse than nothing, to be for ever in hell. It comes to that degree in misery that it would otherwise have had in happiness.
让我们不要欺骗自己。基督来的目的不仅是为了解救我们免于灾难，而且作为头，将属灵的生命注入我们，并通过他的圣灵在我们里面活着。他来不仅是为了为我们赢得荣耀的生命，而且也要通过他的圣灵在我们里面活着；如果他为我们战胜了，他也会在我们里面战胜；如果他为我们有了生命，他也会在我们里面有生命。耶稣的生命必须在我们身上显现。因此，要小心不要将苦难与任何罪行联系在一起；因为这会使灵魂与上帝分离，并与受造物联合。因此，灵魂变得像受造物一样消逝，最终一无所有；实际上，它比一无所有更糟糕，因为它将永远在地狱中。它在痛苦中达到了在幸福中本应拥有的程度。

Creatures have their instincts. There is a natural instinct in every creature to run to that that feeds it, as lambs and other creatures as soon as ever they are born run; they know whither to go to suck, because that is ordained by nature for its preservation. So there is an instinct in the soul to carry it to that that feedeth and maintains it. Bees go naturally to the flowers by an instinct; so the spiritual soul that hath the life of Christ runs to whatsoever may feed and maintain that life.
生物有它们的本能。每个生物都有一种天生的本能，它会奔向那个喂养它的地方，就像小羊和其他生物一出生就会奔跑；它们知道去哪里吮吸，因为这是大自然为了它们的生存而规定的。同样，灵魂也有一种本能，它会引导它去那个喂养和维持它的地方。蜜蜂凭借本能自然地飞向花朵；同样，拥有基督生命的灵魂会奔向任何能够喂养和维持这种生命的事物。

I beseech you, therefore, not to speak of the outward actions that are objected to hypocrites. Look therefore to the sympathy and antipathy of your souls and your instincts. Whither doth the bent of the soul lead you? Wherewith do you preserve the inward man? How is the soul taken up? And this will discover the frame of the soul more than anything else. Every creature that hath life, hath an element wherein it is preserved above another place, as the fish in the sea, the birds in the air. So the element of a Christian is holy, he is piscis in avido,* when he is in other courses and company. He walketh by the Spirit, He liveth by the Spirit, and he walks in the Spirit. He liveth in the Spirit as in his element. So that spiritual things and good company is his element. Till in heaven, indeed, he is never in his centre, in his proper place till he is in heaven. But in the mean time his element here is in heaven on earth; that is, spiritual actions wherein he walks and solaceth himself, as fish in the sea, wherein he draweth in the breath that is suitable to his disposition. Ill company or evil hearts will not suit with that spiritual life; and by these ordinary resemblances we may judge a little of the frame of our spirits, whether they be living souls or no.
因此，我恳求你们不要谈论伪君子所反对的外在行为。因此，请关注你们灵魂和本能的共鸣和反感。你们的灵魂的倾向将引导你们去哪里？你们如何保护内心的人？灵魂如何被吸引？这将比任何其他事情更能揭示灵魂的构造。每一个有生命的生物都有一个比其他地方更能保护它的元素，就像鱼在海中，鸟在空中一样。所以，一个基督徒的元素是神圣的，当他在其他行动和交往中时，他是贪婪的鱼，他凭借圣灵行走，凭借圣灵生活，他在圣灵中行走。他在圣灵中生活，就像在他的元素中一样。因此，属灵的事物和良好的交往是他的元素。直到在天堂，他才真正到达他的中心，到达他适当的位置。但在此期间，他在地上的天堂中是在他的元素中；也就是说，在他行走和安慰自己的属灵行动中，就像鱼在海中一样，他吸入适合他性情的气息。 生病的公司或邪恶的心灵与那种精神生活不相称；通过这些普通的相似之处，我们可以稍微判断一下我们的精神状态，它们是否是有生命的灵魂。

But to go a little higher.
但要再高一点。

The life of Jesus, as it riseth from Jesus, from as high as heaven, so it leadeth to Jesus. It makes the soul to look to Jesus, to look to Christ. It subordinateth all things unto Christ. It takes all things in the way as furtherances for Christ, and considers of his hindrances as they hinder the main, and of furtherances as they further the main. It looks on all things below, as they further and do hinder the main. It is a life bred from heaven, and aims at heaven, and cares for no more of these things than can stand with a spiritual and eternal state. It considers of things, and reasoneth of things, how doth this help or hinder the main? And when it doth anything it fetcheth reasons for it from Christ, and from heaven, and from the main end. As a man that hath life of reason, that is adorned with policy and wisdom, it considers of things as they help his state; or if he be a man of narrow apprehension, as the sot with his particular good, and goeth no higher. So a man that hath the life of Christ, hath a larger soul than any of these, for he hath a larger end, and an higher end, because he hath a higher light to discover that end. Light is the first thing in life, and that discovers greater things than any other man can apprehend. His spirit is too narrow for them. And when by a supernatural light he apprehends a glorious condition in heaven, he makes that his aim. And as he hath large aims, so he hath large affections, and nothing below can satisfy him, because his soul is enlarged by the life of grace, and by the life of the Spirit to see better into things, and to have better aims. Therefore let every man look what his ordinary aims are, whether he rest in any thing below, whether he maketh things below serviceable to greater things. If he delight in inferior things, he hath but a common life. Many think their conditions good, because they attend religion, but there is falsehood in that; for a man that hath not the life of grace, that makes the practice of religion serviceable to his base ends, he makes heavenly things serviceable to his ends; that is, out of self-love, because he would not be damned, or he would be so reputed, but he hath not the aim of spiritual actions: he doth not spiritual things from a spiritual life, but from self-love, from a false principle within. Now where the life of Jesus is, it resteth not in anything but in Jesus, and makes all things serviceable to that. The skill of referring things to the main end is one main property of spiritual life.
耶稣的生命，从耶稣而来，从天堂高处而升起，也引领着人们走向耶稣。它使灵魂注视耶稣，注视基督。它将一切事物从属于基督。它将一切事物视为促进基督的途径，并将阻碍视为阻碍主要目标的因素，将促进视为促进主要目标的因素。它将一切事物视为促进和阻碍主要目标的因素。它是从天堂孕育而来的生命，旨在追求天堂，并只关心与属灵和永恒状态相符的事物。它思考事物，并对事物进行推理，这样做有助于还是阻碍主要目标？当它做任何事情时，它从基督、从天堂、从主要目标中寻找理由。就像一个有理智的人，装饰着策略和智慧，他考虑事物是如何帮助他的状态；或者如果他是一个理解力有限的人，就像一个只关注个人利益的傻瓜，不再追求更高的目标。因此，一个拥有基督的生命的人，比这些人都有更宽广的灵魂，因为他有一个更宽广的目标，一个更高的目标，因为他有一个更高的光来揭示那个目标。 光是生命中的第一件事，它发现了比任何其他人都能理解的更伟大的事物。他的精神对它们来说太狭窄了。当他通过超自然的光明认识到天堂中的荣耀状态时，他把那作为他的目标。正如他有着宏大的目标，他也有着宏大的情感，因为他的灵魂被恩典的生命和圣灵的生命扩大，能更好地看清事物，有更高的目标。因此，让每个人都看看他的普通目标是什么，他是否满足于任何低于这些目标的事物。如果他喜欢低级的事物，那他只有一种普通的生活。许多人认为他们的境况很好，因为他们参与宗教，但这是虚假的；因为一个没有恩典的生命，把宗教实践用于自己低级目的的人，他把天上的事物用于自己的目的；也就是说，出于自我爱，因为他不想被谴责，或者他希望被人这样看待，但他没有属灵行动的目标：他不是出于属灵的生命，而是出于自我爱，出于内在的错误原则。 现在耶稣的生命不在于任何事物，而是在于耶稣本身，并使一切事物为此服务。将事物归于主要目标的技巧是属于属灵生命的主要特征之一。

Firstly, For a man may do the same thing, and yet from divers principles; one from flesh and blood, and vain-glory, and base ends, and the other from higher considerations, as men and beasts. A man hath a higher life than the other creature hath. Both may refresh themselves, but a man doth it as a man, and directs that strength of his to human actions. If he be a Christian, he directs not only human actions, but refers human actions and all to serve God in his place. So that he works like a man, though for the actions they be the same. So the shallow creatures that be determined to one, and have not latitude of reason to look to many things. Thus you see there is great difference between men and men.
首先，一个人可能做同样的事情，但出于不同的原因；一个出于肉体和血肉之欲、虚荣心和卑劣目的，另一个出于更高的考虑，如人类和动物。一个人拥有比其他生物更高的生命。两者都可以使自己得到滋养，但一个人作为一个人来做，将他的力量引导到人类行动中。如果他是一个基督徒，他不仅指导人类行动，而且将人类行动和一切都归于在他的位置上为上帝服务。因此，他像一个人一样工作，尽管行动是相同的。所以那些只被一个目标所决定，没有广泛的理性去看待许多事物的浅薄生物与众不同。这样你就看到了人与人之间的巨大差异。

Secondly, Men may do the same things, come to church, receive the sacrament. The one may have base, low ends, the other higher ends; nay, higher ends in civil actions than another in spiritual actions. For he doth holy actions with a carnal end; and the other having spiritual life, by virtue of that life carrieth his calling in the duties of it in a spiritual manner. I beseech you, therefore, let us examine our life of Jesus by the carriage of our souls towards Jesus; he never suffers us to rest in subordinate things. I might be very large on this point, but I will name no more.
其次，男人可能做同样的事情，去教堂，领圣餐。一个人可能有卑劣、低级的目的，而另一个人可能有更高尚的目的；甚至在世俗行为中，一个人的目的可能比另一个人在属灵行为中的目的更高尚。因为他以肉体的目的去做圣洁的行为；而另一个人凭借属灵的生命，在属灵的方式中履行自己的职责。因此，我恳求你们，让我们通过我们对耶稣的灵魂态度来检验我们对耶稣生命的活出；他永远不让我们停留在次要的事情上。我可以在这一点上详细阐述，但我不再多说了。

Consider what setteth you on work in all things you do. There be things we call ἀυτόματα, 'things that be moved by art.' One would think they moved themselves; but they be moved by a weight, that is not seen presently, as in clocks and such like. In all frames of art that move, one would think it is from themselves, but there is no principle of life in them; an external thing, a weight without, sets all the wheels a going. But in living creatures that have principles of life within them, something within them guideth their life and sets them a-going. So a Christian and another man, he that hath the life of Christ, from the life within him, he is set on work with his actions. The other man moveth to the same thing, but he moveth from an extrane[ous] principle. There is something or other that swayeth his course and biasseth his actions, which is outward and not spiritual: either freedom from outward troubles, or to hold correspondency with others. I beseech you, look to our motives and to our aims in all our actions, for these will best distinguish.
考虑一下在你所做的一切事情中是什么促使你去工作。有些事情我们称之为“由艺术驱动的事物”。人们可能会认为它们自己移动，但它们是由一个看不见的重量驱动的，就像钟表等。在所有能够移动的艺术构架中，人们可能会认为它们是自己移动的，但它们内部没有生命原则；一个外部的东西，一个外在的重量，使所有的齿轮开始运转。但是在那些具有内在生命原则的生物中，有一些东西在内部引导着它们的生命并使它们开始运转。所以一个基督徒和另一个人，那个拥有基督的生命的人，是通过他内在的生命而开始行动的。另一个人也朝着同样的目标前进，但他是从一个外在的原则出发。有一些东西或其他事物影响着他的行动，使他的行为有所偏向，这是外在的而不是属灵的：要么是摆脱外在的困扰，要么是与他人保持一致。我恳求你，要注意我们行动中的动机和目标，因为这些将最好地区分开来。

But that is not the life mainly intended by the apostle, but the life that is with* him, flowing and having influence from Jesus, specially in hard conditions. 'The life of Jesus is manifested then.' That is, both the inward frame it sheweth itself then, and likewise the power that comes from Christ.
但这并不是使徒主要意图的生活，而是与他同在的生活，从耶稣那里流出并在困难的条件下产生影响力。“耶稣的生命就在那时显现出来。”也就是说，它在那时展示出内在的状态，同时也展示出来自基督的力量。

Now, how doth it appear that a man is upheld in every condition by a divine virtue, besides his inward frame of soul?
现在，除了他内心的灵魂构造之外，一个人如何表现出他在每个情况下都受到神圣的力量支持呢？

Beloved, when the state of spirit he is in is contrary to the outward condition and above it. When if a man looks to ordinary courses such a man should sink; and when he doth not, and that from supernatural principles and strength, that argueth there is a power in him above nature and above his own. As for a man in restraint, to have his soul at liberty; for a man disgraced in the world, to have a bold spirit to God-ward; for a man weak in outward shew, to have strong courage, forcible courage, that all the enemies of truth cannot daunt; when a man is pining away, and is nothing but skin and bones, yet to have a heavenly soul that is in heaven before its time, and altogether in heavenly conversation; when the outward man is in great pain, and all confidence is to be cast away in regard of outward hopes, yet he is strong, and assures himself of a better condition afterward, and the very faith and hope, casting anchor in heaven, though they be not seen or felt, yet there is that power in spiritual things, laid hold on by faith, waited on by hope, that it supports a soul in such a condition; so that if it were not for these heavenly supports, by the Spirit of God, it would sink. If thou wouldst have the life of Jesus manifested, compare thy condition and thy strength. When a man can master all conditions, when a man can master imprisonment, disgrace, restraint, weakness, anything, from considerations above nature, and strength together with consideration; for the Spirit worketh not only by reason, but by an inward strength, it sheweth there is something in a man above nature, that there is in him a life of Jesus. When nothing shall stand between a man and heaven, neither fears of great ones, nor frowns, nor hopes of preferment; when nothing below can stand in a man's way to heaven, but he will break through all by an invincible courage, it argueth he hath a frame of spirit above his own. There is not only a frame of grace, but a spirit of strength, to carry him through all conditions whatsoever. As St Paul, 'I am able to do all things through Christ that strengthens me,' Philip. 4:13. 'I have learned to want and to abound,' to do all things through Christ that strengthens me, that supplieth me with perpetual strength from above.
亲爱的，当他的精神状态与外在条件相反且超越它时。当一个人寻求普通的途径时，他应该沉沦；但他并没有，而是出于超自然的原则和力量，这表明他内在有一种超越自然和超越自己的力量。对于一个受限制的人来说，他的灵魂是自由的；对于一个在世界上受辱的人来说，他对上帝有着勇敢的精神；对于一个外表虚弱的人来说，他有着坚强的勇气，无法被真理的敌人所吓倒；当一个人消瘦下去，只剩下皮包骨头时，他的灵魂却是属于天堂的，完全在天堂的交往中；当外在的痛苦使人绝望，所有对外在希望的信心都要放弃时，他却坚强，并确信以后会有更好的境况，而且信仰和希望，抛锚在天堂，虽然看不见或感受不到，但在信仰所抓住的属灵事物中，有一种力量支撑着灵魂在这样的境况中；所以如果没有这些天上的支持，通过上帝的灵，它将会沉沦。 如果你想要彰显耶稣的生命，就要比较你的状况和你的力量。当一个人能够掌控一切状况，当一个人能够掌控囚禁、耻辱、束缚、虚弱，以及任何来自超越自然的考虑和力量；因为圣灵的工作不仅仅是通过理性，还通过内在的力量，它显示出一个人身上有超越自然的东西，他内心有耶稣的生命。当没有任何东西能够阻挡一个人与天堂之间的联系，无论是来自权贵的恐惧、威吓，还是来自晋升的希望；当没有任何低于天堂的东西能够阻碍一个人通往天堂的道路，而他将通过无敌的勇气冲破一切，这表明他拥有一种超越自身的精神构架。不仅有恩典的构架，还有一种力量的精神，能够带领他度过任何状况。正如圣保罗所说：“我靠着那加给我力量的，凡事都能做。”（腓立比书 4:13）“我无论在什么景况中都可以知足，因我靠着那加给我力量的。”他从上面得到持续的力量。

Beloved, in a Christian, especially in evil times, there is more than a man, there is more than a holy man, there is something that floweth from this head, Christ, that doth administer supplies of comfort, and of peace, and of joy, and of friends, whereby he is carried through all. By these and such like particularities, we may discern whether there be the life of Jesus manifested in us or no.
亲爱的，在基督徒中，尤其是在邪恶的时代，不仅仅是一个人，不仅仅是一个圣洁的人，还有一种从基督这个头上流出的东西，它提供安慰、平安、喜乐和朋友，使他度过一切。通过这些和类似的细节，我们可以辨别出我们是否在我们身上显明耶稣的生命。

Use 2. Of exhortation. Beloved, let us labour by all means therefore to have this spiritual life; to have a frame, to have the divine nature stamped upon our nature, the frame of grace; and let us not rest on that, but labour for a perpetual and continual stream of life from Christ, the fountain and the spring.
使用 2. 劝告。亲爱的，让我们尽一切努力去拥有这种属灵的生命；拥有一个构架，将神圣的本性印在我们的本性上，恩典的构架；让我们不要停留在那里，而是为从基督那里源源不断的生命而努力。

I speak of this the rather, because there is a main defect in this, and the cause of many foils.* But our hearts be good, and we trust to the frame of life and grace that is in us, without looking to the supernatural spring and fountain of all grace out of ourselves; and we think to-morrow shall be as to-day, and by the same strength we do to-day, we shall stand against temptations to-morrow. Beloved, it will not be. There must be supplies not only of new strength, but also of greater strength, to new conflicts, to new oppositions, and new temptations. For as that strength will not carry a great burden that carrieth a little, they that carry burdens put forth greater strength to carry more than others. So in Christianity, when we meet with a strong temptation, we must not think to overcome it without setting upon it with spiritual strength. Lord, I need divine strength, else I shall sink under this temptation; this cross is too heavy for me, and so not going about to oppose any extraordinary thing with strength of nature, for nature will do nothing in great matters. It will make us do things comely to the outward eye. Nor common grace will not make us able to set upon great matters, but we must have a supply from grace, from heaven. And therefore a Christian is a depending creature. None is so dependent or independent. Certainly none so independent on the creature as a Christian, especially when he carrieth Christ in his heart by faith; but then he is continually depending upon Christ the head, who is the treasure and spring of all spiritual life, to convey to us on all occasions. 'Without me you can do nothing,' John 15:5, much less suffer without me. And therefore, I beseech you, let it be a rule for us in our ordinary course, when we set upon any duty, withstand any temptation, conflict with any corruption, when we are to enjoy any prosperity above the common model of grace, to enjoy it without surfeiting of pride, security, or the sins that accompany prosperity. Consider with ourselves, Have I a frame of grace enough to set upon this? No, I have not. Surely that must be, there must be a power from Christ, a perpetual drawing of strength from Christ to master this, to meet with this, to bring it under. As a Christian is lord of all conditions, of prosperity and adversity, but not by an ordinary frame of grace, but that together with a divine strength and power, which is here called the life of Jesus, specially manifested by dependency. So let the life of a Christian be continually dependent. Peter by his ordinary graces could say, 'Though all forsake thee, yet will not I,' Mark 14:31. But that he may see he stands by his own strength, he falls foully. And why do so many fall foully, but because they undertake things with their own strength, with former strength, and not with dependency, or a supply suitable to present necessity, and thereby they learn to stand by falling? God sanctifieth their slips and falls, to teach them better dependency for time to come.
我之所以这样说，是因为这其中存在一个主要的缺陷，也是许多失败的原因。但我们的心是善良的，我们相信生命和恩典的结构在我们内心，而不是寻求超自然的恩典之泉。我们认为明天会和今天一样，我们会凭借同样的力量抵挡明天的诱惑。亲爱的，事实并非如此。我们不仅需要新的力量，还需要更大的力量来应对新的冲突、新的对抗和新的诱惑。因为那种力量无法承载重担，只能承载轻微的负荷，而背负重担的人会发挥更大的力量来承载比其他人更多的东西。所以在基督教中，当我们遇到强烈的诱惑时，我们不能指望不借助属灵的力量就能战胜它。主啊，我需要神圣的力量，否则我将在这诱惑下沉沦；这十字架对我来说太重了，所以不要试图用自然的力量去对抗任何非凡的事情，因为在重大的事情上，自然力量无法发挥作用。 常见的恩典不能使我们有能力去从事伟大的事情，我们必须从天上得到恩典的供应。因此，基督徒是一个依赖的存在。没有人比基督徒更依赖或更独立。当他凭着信心将基督带在心中时，尤其是基督徒对创造物的依赖最少，但他却不断地依赖基督作为头，基督是一切属灵生命的宝藏和泉源，以在各种场合向我们传递。约翰福音 15:5 说：“离了我，你们就不能做什么。”更不用说没有我你们不能受苦。因此，我恳求你们，在我们日常生活中，当我们从事任何职责、抵挡任何诱惑、与任何邪恶作斗争、享受超越常见恩典模式的繁荣时，让这成为我们的准则，要在享受中不骄傲、不自满，也不陷入与繁荣相伴的罪恶。我们要考虑自己，我是否有足够的恩典来从事这件事？不，我没有。肯定必须有基督的力量，不断从基督那里汲取力量来控制、应对和克服这一切。 作为一个基督徒，他是一切境况的主宰，无论是繁荣还是逆境，但不是凭借普通的恩典，而是与神圣的力量一起，这里称为耶稣的生命，特别表现为依赖。因此，基督徒的生命应始终依赖。彼得凭借他的普通恩典可以说：“众人虽然跌倒，我总不跌倒。”（马可福音 14:31）但他看到自己是凭借自己的力量站立的，他犯下了严重的错误。为什么会有那么多人犯下严重错误呢？因为他们凭借自己的力量去做事，凭借过去的力量，而不是依赖或根据当前的需要提供的供应，从而通过失败来学会站立？上帝使他们的失误和跌倒成为圣洁，以教导他们更好地依赖未来的时刻。

I beseech you, therefore, let this be a direction how to guide our lives; and that we may depend on Christ for strength in all courses, take heed of offending him, and grieving his Spirit, [take heed] that he suspendeth not his divine power. That strength obstructs this life, to call it home to himself, and then to leave us to our own principles, and then we fall presently. The life of a Christian is perpetually watchful, 'to work out faith with fear and trembling,' Philip. 2:12. How? Not doubting of your salvation, but fear for offending Christ, 'for he giveth the will and the deed;' he giveth will to supply, and the deed to perform. And it is 'according to his good pleasure,' Philip. 2:13. You stand upon your good behaviour. If you work not your salvation with a holy jealousy over your corruptions, and with a holy trembling, he may suffer you to fall. Therefore consider our dependency is not in ourselves. Now, since the fall, God will not trust us with our own strength, but will lay up all in Christ. Therefore take occasion to go to Christ, and that he may be our friend, and have his Spirit, as he doth all by his Spirit as the sun doth all by his beams; take heed of grieving the Spirit, and giving it occasion to suspend its influency of grace and influence of comfort. For it is another thing than it is taken, to be lively Christians. We should not only labour to have lives, but to be lively, to have the life of Christ manifested in us, and not only for crosses; in that time God preserveth great comforts; but labour in time of prosperity for the life of Jesus. There is little life of Jesus in times of peace. Security deadeth the life of Jesus. Sins of plenty, and sins of long peace, stick upon us, that there is not that vigour, that liveliness of Jesus in us that ought to be.
因此，我恳求你们，让这成为我们生活的指引；为了在所有事情上依靠基督的力量，要小心不要冒犯他，不要使他的圣灵忧伤，要小心他不要停止他的神力。那种力量阻碍了这个生命，将它召回自己，然后把我们交给我们自己的原则，然后我们立即跌倒。一个基督徒的生活是永远警惕的，“要恐惧战兢地作成你们得救的事”，腓立比书 2:12。怎么做呢？不是怀疑你们的得救，而是害怕冒犯基督，“因为他是叫你们立志行事的”，他给予意愿来供应，行动来执行。这是“照他的美意”，腓立比书 2:13。你们要谨慎行事。如果你们不以对自己的败坏持有圣洁的嫉妒心和战兢，不以圣洁的战兢来工作你们的得救，他可能会让你们跌倒。因此，请考虑我们的依赖不在于自己。自从堕落以来，上帝不再信任我们自己的力量，而是将一切都寄托在基督里。 因此，抓住机会去追随基督，让他成为我们的朋友，并拥有他的圣灵，就像太阳通过它的光束来做一切一样；要小心不要伤害圣灵，给它停止施展恩典和安慰的机会。因为成为活跃的基督徒是一件与众不同的事情。我们不仅应该努力活出生命，而且要活跃起来，让基督的生命在我们身上显现，不仅仅是在遭受十字架的时候；在那个时候，上帝保留了巨大的安慰。但在繁荣时期，我们应该为耶稣的生命而努力。在和平时期，耶稣的生命很少有活力。安全感使耶稣的生命消失。富足的罪恶和长时间的和平的罪恶都会困扰我们，以至于我们没有应有的耶稣的活力和生机。

Now our endeavour should be to labour after an increase of this inward frame, and together with increase of grace in us, increase of continual dependency by faith, which fetcheth all from Christ. And why should we labour for it? For the credit of Christian profession. What a glory is it to have a company of lively professors, in whom the life of Jesus is manifested, that are above all conditions, that are thralled with no condition, that can bring under all things, master their desires! 'The spiritual man judgeth all things,' 1 Cor. 2:15, subdueth all things. He orders them so that he maketh them serviceable to his own ends. And what a glorious thing is it to be like a lion, bold in all conditions, to be afraid of nothing but of offending God! And then fear and tremble because God may suspend his Spirit. A wicked man may fear everything, but he feareth not God, which is to be feared above all. But a true Christian is a lord, a master above all other things, only he feareth to offend God, whereby this spiritual life may be obstructed. Now in regard it is such an excellent thing to be not only a living Christian but a lively Christian, and that it is for the honour of religion to be so, let us labour more and more for it, specially considering we know not with what dangers we may encounter, with what temptations and corruptions. Having now the life of Jesus, it will be manifested more and more till it end in glory. Is it not an excellent thing to have that in us, to have such a conquering principle in us, to have the Spirit of Christ in us, not only a frame of grace, but a Spirit enabling us, and acting us, and carrying us through all conditions?
现在我们的努力应该是追求内在的成长，并且随着我们的恩典增加，通过信心的持续依赖也增加，这一切都来自基督。我们为什么要努力呢？为了基督教的声誉。拥有一群活泼的信徒，他们彰显着耶稣的生命，超越一切境况，不受任何条件的束缚，能够控制自己的欲望，这是多么荣耀的事情！“属灵的人能看透万事，却没有人能看透他。”（哥林多前书 2:15）他使万事顺服于自己的目的。像狮子一样勇敢地面对一切境况，只害怕得罪上帝！然后害怕和颤抖，因为上帝可能中止他的灵。一个邪恶的人可能害怕一切，但他不怕上帝，而上帝是最应该被敬畏的。但一个真正的基督徒是一位主人，一位高于一切的主人，他只害怕得罪上帝，因为这会阻碍属灵的生命。 现在，成为一个活生生的基督徒不仅是一件卓越的事情，而且是一件活跃的基督徒，这对于宗教的荣耀也是如此。让我们更加努力地追求这一点，特别是考虑到我们不知道会遇到什么样的危险、诱惑和腐败。现在我们拥有耶稣的生命，它将越来越显现，直到以荣耀结束。拥有这样的东西不是一件卓越的事情吗？在我们内心拥有这样一个征服的原则，在我们内心拥有基督的灵，不仅是一种恩典的构架，而且是一种使我们能够行动并在各种情况下支持我们的灵。

Then this life of Jesus is a life that sets us in an order above all other lives. There is a great latitude of life from that plant, the powerful life* to God, which is life itself. What a gradation is there of life! There is life of sense, and life of reason, and the spirit. Now a Christian that hath the life of Jesus, which is a spiritual life here, and will end in a glorious life in heaven, sets him in a glorious rank above all lives under him; for it makes him one with Jesus. The Spirit of Christ acteth in him, loveth in him, joys in him, delights in him, carrieth him through actions, bears him through crosses. Even as the soul acts his body, so the life of Jesus acts him, and sets him in a higher rank. Indeed, a spiritual man is as much above another man, as another man above another creature.
那么，耶稣的生命是一种将我们置于所有其他生命之上的生命。从那个植物的强大生命到上帝，即生命本身，存在着巨大的生命范围。生命的层次如此之多！有感官的生命，有理性的生命，还有灵性的生命。现在，一个拥有耶稣的生命的基督徒，在这里是一种属灵的生命，并将在天堂中结束为一种荣耀的生命，使他在所有生命之上拥有荣耀的地位；因为它使他与耶稣合而为一。基督的灵在他里面行动，爱他，喜乐他，以他为乐，引导他度过行动，承受十字架。正如灵魂行使他的身体一样，耶稣的生命行使他，并使他处于更高的地位。实际上，一个属灵的人与另一个人一样超越其他生物。

What excellency is there, you will say, of a man that hath the life of Jesus in him? What excellency! Beloved, this life makes him eternal. All other excellencies are but 'grass, and the flower of grass,' as the apostle speaks, 'but the word of life, begotten by the word, endures for ever,' 1 Pet. 1:25. Spiritual life endures for ever. He that believeth in Christ endures for ever; for it is an everlasting life. All other things perish and fall. Put case they be the flower of grass. The flower perisheth before the grass. They be of shorter continuance. Wit, and greatness, and honour, and the like, they are of shorter continuance than life. Life is but grass, and all the ornaments of life are but flowers of the grass. These be fading things, and they must all end in death. All honours are determined in death. All excellencies lie in the dust. And we must rise up equally, all kings and subjects, great and small. But this life is a life that endures for ever, and therefore called an everlasting life. Then we live to purpose, and never till then, when we live the life of Jesus, when that is manifested in our souls, that is, vita vitalis; the other is, βίος ἀβιος, a life not worthy the name of life. The conditions of life, riches and nobility, which is a condition of life, all have their end; but this life of Jesus is begun in Christ, and ends in glory. And therefore it is worth labour to grow in it more and more, to have it more and more manifested in us above all conditions and life whatsoever.
你会说，一个拥有耶稣生命的人有何卓越之处？何等卓越！亲爱的，这生命使他成为永恒的。其他所有的卓越都只是“草，和草上的花”，正如使徒所说，“但那藉着道成为永远的生命之道，却是长存的”，彼得前书 1:25。属灵的生命是永恒的。相信基督的人是永恒的；因为这是永恒的生命。其他一切都会灭亡和消逝。假设它们是草上的花。花在草之前就会凋谢。它们的持续时间更短。智慧、伟大、荣誉等等，它们的持续时间都比生命短。生命只是草，生命的所有装饰只是草上的花。这些都是会消逝的事物，它们最终都会以死亡结束。所有的荣誉都在死亡中终结。所有的卓越都沉入尘土。我们必须平等地复活，无论是国王还是臣民，无论是伟大还是渺小。但这生命是永恒的生命，因此被称为永恒的生命。 然后我们才能活出目标，只有当我们活出耶稣的生命时，当这种生命在我们的灵魂中显现出来时，那就是真正的生命；而其他的生活，是不值得被称为生命的。生活的条件，财富和贵族地位，都有它们的终结；但耶稣的生命是在基督里开始的，以荣耀为终结。因此，努力在这种生命中不断成长，让它在我们身上越来越显现出来，胜过一切条件和任何其他生活。

I beseech you, let us not pass the time as careless, but labour to have something in us above nature, to have the life of Jesus to quicken our rational life, to sanctify all. The life of Jesus hinders us not of anything, but ennobles all other excellencies. A man that hath the life of Jesus may be as wise as he will, as learned as he will, he may be noble, this doth make him more noble, it doth dignify all. It is a diamond set in gold; it addeth excellency to all other excellencies. A Christian is truly noble. A man that hath the life of Jesus is truly rich, truly great, truly beautiful; he hath the image of Christ stamped upon the soul, and hath excellencies added to all other excellencies.
我恳求你，让我们不要草率地度过时间，而是努力在我们内心拥有超越自然的东西，拥有耶稣的生命来使我们的理性生活复活，使一切都成为圣洁。耶稣的生命不会妨碍我们任何事情，而是使所有其他的美好变得更高尚。一个拥有耶稣生命的人可以变得聪明如意，学识渊博，他可以高贵，而这使他更加高贵，它使一切都变得尊贵。它就像是镶嵌在黄金中的钻石，为所有其他的美好增添了卓越。一个基督徒是真正高贵的。一个拥有耶稣生命的人是真正富有的，真正伟大的，真正美丽的；他的灵魂上镌刻着基督的形象，并且在所有其他的美好上增添了卓越。

It is an unworthy thing that we should pass over this life, which is altogether to get into Christ, and to die before we begin to live. How many live a natural rational life, and live in an outward condition perhaps great in the world, and then all endeth in death; and they be out of the world before they come in. Here they come, here they live, and hence they go, and never do the work for which they came; which is, to get out of nature and to grow in grace; to get into the spirit of the life of Christ, who is the life of a Christian, the sun that quickens all. Instead of this, they go on from day to day, from year to year, and so die before they begin to live. And thousands do this in the bosom of the church.
我们应该视之为不值得的事情，我们应该度过这个完全是为了进入基督的生命，并在开始生活之前就死去。有多少人过着自然理性的生活，在外部条件可能在世界上很伟大，然后一切都以死亡结束；他们在进入之前就已经离开了这个世界。他们来到这里，他们在这里生活，然后他们离开，从未完成他们来这里的目的；这个目的是摆脱自然，增长恩典；进入基督的生命之灵，基督是基督徒的生命，是使一切复活的太阳。然而，他们却一天天过去，一年年过去，所以在开始生活之前就死去。成千上万的人在教会的怀抱中也是如此。

This is a fearful condition. Therefore let this be the conclusion of this point.
这是一个可怕的情况。因此，让这成为这一点的结论。

Never rest till we find ourselves in a condition above nature, till we find ourselves in such a state that none can come to but a child of God. Let us enter into eternal life while we live. For none shall be transported into heaven that is not engrafted into Christ here. This is the entrance of heaven. Therefore begin the life here, get into the church here, else it shall never be obtained hereafter. Labour for more and more experiment,* that Christ is in us, that at the day of judgment Christ may know us, by his own stamp, and by his own life, that the life that raised him up out of the grave, may raise our bodies out of the dust. For this is our comfort we may have from the life of Jesus, efficacy to quicken us to duty. We shall find the life of Jesus to quicken us from troubles, and at the consummation of all, we shall find the Spirit that cometh from him powerfully able to raise our dead bodies. If the Spirit that raised up Christ from the dead be in us, it will raise up our bodies likewise. Indeed, I should never satisfy myself almost in this subject, but that the time is past, and you may in your own meditations work better upon that I have said, than I can by any strength of mine press at this present.
永不停息，直到我们发现自己处于超越自然的状态，直到我们发现自己处于只有上帝的儿女才能进入的状态。让我们在活着的时候进入永恒的生命。因为只有在这里被嫁接到基督身上的人才能被带到天堂。这是进入天堂的门户。因此，从这里开始生活，进入教会，否则将来永远无法获得。努力寻求越来越多的经历，即基督在我们里面，这样在审判的日子，基督就能通过他自己的印记和他自己的生命认识我们，使把他从坟墓中复活的生命也能使我们的身体从尘土中复活。因为这是我们从耶稣的生命中得到的安慰，能够激励我们履行职责。我们将发现耶稣的生命能够使我们从困扰中复活，并在一切完成时，我们将发现从他而来的圣灵有能力使我们的死尸复活。如果那使基督从死里复活的灵住在我们里面，它也会使我们的身体复活。 确实，我对这个主题几乎无法满意，但时间已经过去了，你可以在自己的思考中更好地处理我所说的，比我现在的力量所能做到的更好。

VERSE 11
第 11 节

For we which live are always delivered to death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh.
为了耶稣的缘故，我们这些活着的人总是被交付给死亡，以便耶稣的生命也能在我们有限的肉体中显现出来。

The holy apostle, by a more than ordinary wisdom, by a spirit enlightened from heaven, doth not only take benefit from the weak estate he was in with his fellows, but makes use likewise of such objections as were made against the profession of religion by such as looked on the outside. He grants to all that might be objected tending to the outward disparagement of religion, but then he retorteth all upon them, and makes a gracious and comfortable use of it. As you may see in these two verses: 'We bear in our body the dying of the Lord Jesus, but the life of Jesus is made manifest in our mortal bodies.' Of the tenth verse, we spake something largely the last day: 'Always bearing about the dying of the Lord Jesus, that,' &c.
圣徒使徒凭借超乎寻常的智慧和天启的灵感，不仅从他与同伴的弱势状态中获益，还利用那些对宗教信仰持外表观察态度的人所提出的异议。他承认所有可能对宗教外在贬低的异议，但然后将其全部反击回去，并以仁慈和安慰的方式加以利用。正如你可以在以下两节经文中看到的：“我们身上常带着耶稣的死，使耶稣的生也显明在我们身上。”（哥林多后书 4:10）我们在上次详细讨论了第十节的内容：“常常把耶稣的死耶稣的生也显明在我们身上。”

We will now proceed to the next verse, which is but an illustration and exposition of the former. For what he said before, 'we bear in our bodies the dying of Christ,' here he saith, 'we are always delivered to death for Jesus' sake.' And where he saith there 'that the life of Jesus might be made manifest in our bodies,' here by way of exposition and illustration, 'that the life of Jesus might be made manifest in our mortal life.' So that it is but an illustration and exposition of the former verse.
我们现在将继续下一节经文，这只是对前一节的阐述和说明。因为他之前所说的，“我们在身上背负着基督的死”，在这里他说，“我们为耶稣的缘故总是被交付到死亡中。”而他在那里说“耶稣的生命可以在我们的身体中显明出来”，在这里通过阐述和说明，“耶稣的生命可以在我们必死的生命中显明出来。”所以这只是前一节的阐述和说明。

'For we which live,' saith he; we apostles and ministers, and it is true of all Christians, we which live, while we live, are in some sense always delivered from* death for Jesus' sake.
“因为我们这些活着的人”，他说；我们使徒和传道人，对所有基督徒来说都是真实的，我们这些活着的人，在我们活着的时候，以某种方式总是为了耶稣而从死亡中解脱出来。

Here is the circumstance of time, added to the condition they were in, and the aggravation of what they were delivered to. 'We are always delivered to death,' 'we are delivered to death, and always,' and 'for Jesus' sake.' These three things are a little considerable before we go further.
这是时间的情况，加上他们所处的条件，以及他们所面临的恶化情况。“我们总是被交付给死亡”，“我们被交付给死亡，而且总是如此”，以及“为了耶稣的缘故。”在我们进一步探讨之前，这三件事情有点值得考虑。

The condition is 'deliverance to death,' the circumstance 'always,' and 'for Jesus' sake.'

Obj. How could they die, being alive?
他们怎么可能在活着的情况下死去？

Ans. I answer, we are delivered to death, because God, by his permission, gave them over to Satan ruling in the children of obedience, to molest, and threaten, and deliver them, to death, in regard of the designing of cruel men of them to death, on all advantages they could take against them. And likewise delivered to death in their preparation for death continually, for they could make no other account every day they rose but that they might die before they slept again. And in this respect, they and every Christian ought to be a dying man to be delivered to death.

God is ready to permit them to die when they may honour him. God is not prodigal of our lives. When our lives may save his truth, he will permit our lives into the mercy of merciless men, and they have bloody minds. Their malice is more than their power; their cruelty is more than their ability oftentimes, but their hearts are altogether bloody. And so a Christian is always prepared for the worst, as the apostle saith. For, beloved, as soon as ever a Christian becomes a Christian, the first lesson in religion is self-denial. And in what respect must he deny himself? In regard of goods or honour? Not only so, but in the grand matter of life itself. He must hate, that is, not love, father, mother, not life itself, if the question be for God's glory and the good of the church; if they come in competition with divine truths of the gospel. We must give up our lives for Christ and his church; we must have resigned minds. This we must do in preparation of spirit. God indeed calleth not always for it. There be more difficult times sometimes than other, and the times of the gospel be sweet times of rest; for in the Acts it is said the churches had rest, 9:31; but we must be prepared for it. St Paul saith to the Corinthians, that when they 'gave themselves to Christ,' they gave their goods to Christ, 2 Cor. 8:5. And when a Christian giveth himself to Christ, he giveth his goods and himself to Christ. It is no hard matter, when a man hath given himself to Christ, to part with any things else that serve only for necessary comforts and provision, and then he takes all back again when he hath his life. Lord, it is thy life; thou hast bought me and my life, I am thine; thou hast paid a dear price for me, and thine it shall be when thou callest for it. If thou wilt have my credit, my state, my liberty, thou shalt have it; if my life itself, thou shalt have it; of thee I have it, to thee I return it again, if it may be for thy glory and thy church's good. And this should be the disposition of every Christian, to count nothing his own so much as not to be ready to part with it when Christ calleth for it. Beloved, a Christian is a sacrifice, and the end of all the favours of Christ is, that from a free willing spirit 'he should offer himself a free willing sacrifice to God,' as the apostle speaks excellently, Rom. 12:1. When he had spoken of all the favours of God in Christ, election, justification, sanctification, the comforts of his children in trouble, the end of all is, 'that we should offer ourselves as a willing, reasonable sacrifice to God' as the end of all. And therefore reservation in our spirits of anything that we will have limitations in: we profess religion, but with reservation of liberty, and not offend so and so, and not endanger their skin in hazard, or reputation, and life; it cannot stand with the truth of Christianity. No man is a true Christian that hath such reservation. He never knew what faith and implantation into Christ meant; he hath not entered into the first form of religion; he hath not learned to deny himself. 'Whoever will be a disciple of me, let him take up his cross,' Mat. 16:24. There be two hindrances of religion, one within, another without; within us ourselves, that we must deny; without us is the cross, and that we must take up; and he that doth both these, is fit to follow Christ. And none but those.
当他们尊重上帝时，上帝准备让他们去死。上帝并不浪费我们的生命。当我们的生命可以拯救他的真理时，他会让我们的生命置于无情的人的怜悯之下，而他们心中充满了血腥。他们的恶意常常超过他们的力量；他们的残忍超过他们的能力，但他们的心都是血腥的。所以，一个基督徒总是为最坏的情况做好准备，正如使徒所说。因为，亲爱的，一个基督徒一旦成为基督徒，宗教的第一课就是自我否定。他在什么方面必须否定自己？在财产或荣誉方面吗？不仅如此，还包括生命本身的重大问题。如果问题是为了上帝的荣耀和教会的利益，如果他们与福音的神圣真理相竞争，他必须恨，也就是不爱父亲、母亲，甚至不爱生命本身。我们必须为基督和他的教会舍弃我们的生命；我们必须有顺服的心态。这是我们必须在精神上做好准备。上帝确实并不总是要求这样做。有时候会有更困难的时刻，而福音时代是安宁的时刻；因为在使徒行传中有说教会得享安息（9:31）；但我们必须为此做好准备。 圣保罗对哥林多人说，当他们“将自己献给基督”的时候，他们将自己的财物献给了基督，哥林多后书 8:5。当一个基督徒将自己献给基督时，他将自己的财物和自己都献给了基督。当一个人将自己献给基督后，要放弃其他仅用于必要舒适和供应的东西并不困难，当他拥有自己的生命时，他会重新拥有这一切。主啊，这是你的生命；你已经买下了我和我的生命，我是你的；你为我付出了昂贵的代价，当你呼唤时，它将归你所有。如果你要我的信用，我的地位，我的自由，你都可以拥有；如果你要我的生命，你也可以拥有；我从你那里得到，我也会归还给你，如果这对你的荣耀和教会的福祉有益。这应该是每个基督徒的态度，将一切都视为不属于自己，以便在基督呼唤时随时准备放弃。亲爱的，一个基督徒是一个祭品，基督的一切恩惠的目的是，他应该从一个自愿的心灵中“将自己作为一个自愿的祭品献给上帝”，正如使徒在罗马书 12:1 中所说的那样。 当他谈到上帝在基督里的一切恩惠，选民、称义、成圣、他的子民在困难中的安慰时，一切的目的都是“我们应该将自己作为一个乐意的、理智的祭物献给上帝”，这是一切的目的。因此，在我们的心灵中保留任何限制的东西是不可取的：我们信仰宗教，但保留自由，不冒犯某人，不危及他们的生命、声誉和生活；这与基督教的真理不相符。一个有这种保留的人不是真正的基督徒。他从未真正理解信仰和与基督的结合的含义；他没有进入宗教的最初形式；他没有学会否定自己。“若有人要跟从我，就当舍己，背起他的十字架来跟从我。”（马太福音 16:24）宗教有两个障碍，一个在我们内心，我们必须否定自己；另一个在我们之外，那就是十字架，我们必须背起来；只有那些能做到这两点的人才适合跟随基督。而且只有这些人。

And therefore thou must be content, as the apostle saith, to be 'always delivered to death for Jesus' sake.' So is Christ himself our head. He was delivered to death, as I named before. God permitted them by little deaths to afflict him, and misuse him; at length God gave him up to death itself. They thought to have swallowed him up continually, and to have made an end of him; at length God gave him indeed. And he was himself a willing sacrifice, ready to die. So we must be as Christ was, ready to part with this life, as Christ did part with all for us; else we are not suitable members of so glorious and gracious a head. He gave himself for us, and shall not we give ourselves back again to him, specially when it is the only way to save ourselves? 'He that loseth life, shall get his life; and he that will spare his life, shall lose his life,' Mat. 10:39. It will prove so in the end. You will say these be good things, and true matters, but they be not for us in these times. The more we are to bless God, beloved. And yet we are delivered to death if we regard that sympathy that should be between us, and the mystical body of Christ. In France now and in Spain, and in many places of Germany, and Italy, Christ hath a church. And are not the poor souls there continually, as it were, delivered to death? Are they not always between the block and the hatchet, either killed or ready for death, continually as sheep to the slaughter? The persecutor makes no more bones of killing them, than a butcher makes conscience of killing a sheep, or a man to eat bread when he is hungry.
因此，你必须满足，正如使徒所说，为了耶稣的缘故，你必须“时常被交付于死亡。”基督自己就是我们的头。他被交付于死亡，正如我之前所提到的。上帝允许他们通过一点点的死亡来折磨他，虐待他；最后，上帝将他交给了死亡本身。他们以为可以不断地吞噬他，终结他；最后，上帝确实将他交出。他自己是一个乐意牺牲、准备死去的祭品。所以我们必须像基督一样，准备放弃这个生命，就像基督为我们放弃了一切一样；否则，我们就不是如此荣耀和恩慈的头的合适成员。他为我们舍己，难道我们不应该再次将自己献给他，特别是当这是拯救自己唯一的途径吗？“凡舍命为我的，必得着生命；凡为着生命舍命的，必失去生命。”（马太福音 10:39）最终会证明是这样的。你会说这些是好事，是真实的事情，但在这个时代不适用于我们。亲爱的，我们越是要称颂上帝。然而，如果我们关注我们与基督的神秘身体之间应有的同情，我们也被交付于死亡。 在法国、西班牙以及德国、意大利的许多地方，基督有一座教堂。那里的可怜灵魂难道不是一直处于死亡的边缘吗？他们不是时刻面临着生死考验，就像待宰的羊一样？迫害者对杀害他们毫不犹豫，就像屠夫杀羊或者饥饿时的人吃面包一样毫不犹豫。

'They eat up my people, as they eat bread,' Ps. 14:4, and 'they think they do God good service,' John 16:2. This is the state of all countries beyond the seas, except ours; and shall not we have actions of sympathy? That member that sympathiseth not with the body is a dead member. And therefore we cannot make it good to ourselves, that we are living members of a living and glorious head, except we sympathise with them. So that in regard of the body of Christ now in Europe, under the cross a long time, and under tyranny of crosses, we may say we are delivered to death continually. And it may be our portion and lot, before we go out of the world, for anything we know, and for anything we discern. That is the truth of it.
他们吞噬我的子民，如同吃面包一样，诗篇 14:4，而且“他们以为他们是在为上帝做好事”，约翰福音 16:2。这是除了我们国家以外，所有海外国家的状况；难道我们不能表达同情之情吗？不同情于身体的部分就是一个死亡的部分。因此，除非我们与他们同情，否则我们无法使自己相信我们是活着的、荣耀的头的活体成员。所以，就基督的身体而言，现在在欧洲，在十字架下已经很长时间了，在十字架的暴政下，我们可以说我们不断地被交付给死亡。在我们离开这个世界之前，这可能是我们的命运和份额，就我们所知和所觉。这就是事实。

But what speak I of delivering to death, when some nice* Christians will not endure a scorn, a frown, a reproach for Christ? They will not part with anything for Christ; how then will they part with their blood? Are those likely men to be 'delivered to death for Christ's sake,' if times should be, that will not yield up anything they have?
但是，我说的是交付生命，而一些敏感的基督徒甚至不能忍受为基督受到嘲笑、皱眉或指责。他们不愿意为基督放弃任何东西，那么他们又怎么可能为基督舍弃自己的鲜血呢？如果时机到来，那些不愿意放弃他们所拥有的任何东西的人，是否有可能为了基督而“被交付到死亡”呢？

Now that we be enabled to do it, I will not trouble you with many directions. I will give but one. When a Christian cometh to be a Christian, let him think he is not a man for this life, farther than God will suffer him to live for the good of others, and to get assurance of interest in another world. He is estated in heaven, therefore let him be at a point for this present life. And now he hath given himself to Christ, his life is Christ's, and let him think his life is not his own. 'If I live, I live to Christ; if I die, I die to Christ,' Rom. 14:8, and be content that Christ should have what he hath bought so dearly, whensoever he will call for it. Be content with partial little deaths under them, for many of us die in times of peace, such partial deaths, as sickness, and infirmities. This life goes out many ways, sometimes by infirmities of body, sometimes by violence, at length by age. All partial deaths, we must learn to make use of them every day as we should, and in every of them some little part and glimpse of the light of Christ is manifested. And therefore labour every day to bear every day's cross comely, and as Christians should do; and the bearing of partial crosses will enable us to bear the grand crosses. The undergoing of little deaths will make us able to undergo the grand death, when the time cometh.
既然我们有能力做到这一点，我就不会给你们太多的指示了。我只会给一个。当一个基督徒成为基督徒时，让他认为他在这个世界上并不是一个人，除非上帝允许他为他人的利益而活，并获得对另一个世界的利益的保证。他在天堂里有地位，所以让他对这个现世有一个明确的态度。现在他已经把自己交给了基督，他的生命就是基督的，让他认为他的生命不再属于他自己。罗马书 14:8 说：“我们若活着，是为主而活；若死了，是为主而死。”他要满足于基督随时可以要回他以如此昂贵的代价买来的东西。对于这些部分的小死亡，我们要满足于它们之下，因为我们中的许多人在和平时期就死去了，这些部分的死亡，如疾病和虚弱。这个生命以许多方式消失，有时是因为身体的虚弱，有时是因为暴力，最后是因为年老。我们必须学会每天都像应该的那样利用这些部分的死亡，在每一个死亡中，基督的光芒都会有一点点的显现。 因此，我们每天努力去体面地承担每一天的十字架，就像基督徒应该做的那样；承担部分的十字架将使我们能够承担更大的十字架。经历小小的死亡将使我们有能力在时机到来时承受更大的死亡。

To go on: 'For we which live are always delivered to death for Christ's sake.' 'Always,' for anything we know. 'We die daily,' saith the apostle, 1 Cor 15:31; in our expectation, and in our resignation of spirit; we die daily in the designs of malicious spirits. God and Christ may challenge our right in our life, when he will, in regard of that disposition of soul answerable to Christ's dispensation, which we are ignorant of, and answerable to the malice of wicked men, which we know not. When our humanity will vent itself, we are always 'delivered to death for Christ's sake.' It is not the life we are to make account of, not to reckon of. 'We are dead men,' as the apostle saith, Rom. 8:10, 11. We are dead in sin, not only dead to sin, but in regard of the sentence of mortality pronounced on us, which I shall have occasion to touch when I come to 'mortal bodies.'
继续下去：“因为我们活着的人常常为基督而被交付到死亡。”“常常”，就我们所知。使徒说：“我们每天都死亡”（哥林多前书 15:31）；在我们的期望和顺服中，我们每天都在邪恶灵魂的设计中死亡。当上帝和基督愿意时，他们可以对我们的生命提出质疑，因为我们的灵魂的态度与基督的安排相符，这是我们所不知道的，也与邪恶人的恶意相符，这是我们所不知道的。当我们的人性发泄自己时，我们总是“为基督的缘故被交付到死亡。”我们不应该计较生命，不应该计算生命。“我们是死人”，正如使徒所说，罗马书 8:10, 11。我们在罪中已经死了，不仅对罪已经死了，而且在我们身上宣判了死亡的判决，当我谈到“必死的身体”时，我将有机会提及。

'Delivered to death for Jesus' sake.' Jesus' sake! What, will the enemies say so? No! it is for your heresy, schism, faction, unquiet spirit; it is that you be troublers of state, but by no means for Jesus' sake. But the course of the enemy is first of all to be liars, and then to be slanderers, to take away the good name of God's people, and then to take away their lives. They be serpents and dragons for cunning, and then to be lions to devour. That is their method, and the devil's method, when they cannot with colour execute their cruelty, but under lies and slanders. Therefore the course of [the] wicked is to devour them in their names, civilly* to devour them first; and then they have afterwards better colour to shew all the malice they can. And all that be led with cursed spirits at all times, their fashion is to disgrace them, that by it they may blemish them all they can, and then they shall be counted excellent men, for pursuing such men for such sins; they blast them, but in their reputation specially. Such as will take any leisure to examine things, may plainly see their malice against the life of Christ. And then they have glorious pretences to carry their malice, and cruelty which they list. But doth God interpret it so? No! He interprets it for Christ's sake; Christ interprets it for his own sake. They do for such and such ends, but Christ takes it as done for himself; his religion, his profession, for the cause of religion, and a good conscience. Whoever therefore do suffer for the discovery of a good conscience, if but in a civil matter, as John Baptist (it was not for a matter of religion), it is for God's sake, the truth of God, and justice of God; and we may suffer in way of justice, and rather than not stand out in a civil matter for Christ's sake. Therefore we count John among the martyrs. For religion, in the profession of it in word, or the profession of it in life, or in discharge of a good conscience, any way, that is for Christ's sake. Christ will take it so, and that is our comfort; and if he take it so, surely he will be partner with us, he will suffer with us; and if he suffers with us, surely we shall be well borne out, and he will glorify us hereafter. 'Blessed are ye when men persecute and revile you for my name's sake,' Mat. 5:11; so did their fathers the prophets before you. Whatsoever the world makes pretence to, their wisdom, folly, thinking to daub things as they may well enough with the world, yet God will take it out otherwise. It is for his sake. He will revenge it, as done against his children, and afterward crown them.
为了耶稣的缘故而被处以死刑。耶稣的缘故！敌人会这样说吗？不！这是因为你们的异端、分裂、派系和不安的精神；这是因为你们扰乱国家的秩序，而绝不是为了耶稣的缘故。但敌人的做法首先是撒谎，然后是诽谤，剥夺上帝子民的美名，然后夺走他们的生命。他们是狡猾的蛇和龙，然后变成狮子来吞噬。这是他们的方法，也是魔鬼的方法，当他们无法以正当理由施行残忍时，就用谎言和诽谤。因此，邪恶者的做法是先在名义上吞噬他们，然后他们就有更好的借口来展示他们所有的恶意。而那些时常被邪恶精神引导的人，他们的方式是羞辱他们，以此来玷污他们，然后他们将被视为追捕这些犯罪的卓越人物；他们败坏他们，尤其是在名誉上。那些愿意花时间来审查事情的人，可以清楚地看到他们对基督生命的恶意。 然后，他们有光荣的借口来实施他们的恶意和残忍，他们为所欲为。但是上帝是这样解释的吗？不！他是为基督的缘故解释的；基督是为自己的缘故解释的。他们是为了某些目的而这样做，但基督将其视为为自己而做的；为了他的宗教，他的信仰，为了宗教的事业和良心。因此，无论是在民事事务中还是在其他方面，只要为了坚持良心的真理，像施洗约翰一样（他不是为了宗教问题），那就是为了上帝的缘故，上帝的真理和上帝的公正；我们可以在公正的方式下受苦，宁愿为了基督的缘故在民事事务中坚持立场。因此，我们将约翰列为殉道者。无论是在言语中表达宗教，还是在生活中表达宗教，或者在坚持良心的行动中，无论哪种方式，都是为了基督的缘故。基督会这样看待，并且这是我们的安慰；如果他这样看待，那么他肯定会与我们同行，与我们一同受苦；如果他与我们一同受苦，那么我们肯定会得到很好的支持，他将在将来荣耀我们。“人为我的名迫害你们，辱骂你们，你们是有福的”，太。 5:11；你们前任的先知们也是这样。无论世界如何假装，他们的智慧、愚蠢、试图用世俗的方式掩盖事实，但上帝会以另一种方式揭示真相。这是为了他的缘故。他会为了他的儿女而报复，并最终加冕他们。

They that be enemies to God's people for religion, either in the profession or practice of it, as upbraiding them with their loose practice, and their false opinion, they are not so much enemies of men as of Christ. And if Christ were on the earth, they that persecute anything for Christ's sake will persecute him more. If Christ were on the earth he should find like entertainment, as amongst the Jews; for the wicked would devise this and that pretence to put him to death.
那些因为宗教而成为上帝子民的敌人，无论是在信仰还是实践上，都在责备他们的放荡行为和错误观点，他们与基督的敌对程度远超过对人的敌对。如果基督在世上，那些因为基督而受迫害的人将更加迫害他。如果基督在世上，他将会像在犹太人中一样受到这样那样的借口来处死他的邪恶计划。

This is a terrible consideration to wicked men; he that hateth good in any degree, because it is good, hateth the best good most of all. And he that hateth good men as good men, will hate him that is the head of all good men, Christ himself. And they that be malicious against good men, and carry matters cunningly, they would do the same to Christ, and much more. He that hateth any thing as it is such a thing, he hates it most of all; and he that hateth goodness as goodness, hateth it most of all where it is to be had in the fountain.
这对邪恶的人来说是一个可怕的考虑；因为它是好的，所以他对任何程度的善恶心存憎恶，尤其是对最好的善恶心存憎恶。而那些因为善良而憎恶善良的人，也会憎恶作为所有善良人之首的基督。那些对善良人心怀恶意、心机深沉的人，他们也会对基督做同样的事情，甚至更甚。对任何事物以其本质而憎恶的人，最憎恶它；对善良以善良本身而憎恶的人，在善良的源头处最憎恶它。

What can such people therefore look for, that be enemies to God's people, and cause, and religion, as far as they dare, when they would use him as ill, if he were upon the face of the earth? For if they malign and hate them for Christ's sake, surely they would more malign and hate Christ if he were here. But I have not much occasion to press this point. I only open it, hoping there will not be much need of pressing it in this place; but you may use it to help your judgments, how malice is dangerous, and how it is interpreted by Christ himself, what colour soever the world sets upon it.
那些敌视上帝子民、敌视事业和宗教的人，他们能期望得到什么呢？他们会尽其所能地对待他们恶劣，如果基督在世上，他们也会对他恶劣。如果他们因基督而恶意和憎恨他们，那么他们肯定会更加恶意和憎恨基督。但我没有太多的理由来强调这一点。我只是提出这个问题，希望在这个地方不需要过多地强调它；但你可以用它来帮助你的判断，了解恶意是多么危险，以及基督本人如何解释它，无论世界如何给它涂上颜色。

Now what is the event of this delivery to death? What is the issue and fruit of it in God's intendment? What is the event? Now God's intendment is, 'that the life of Jesus might be made manifest in our mortal flesh.'
现在，这个交付给死亡的事件是什么？在上帝的意图中，它的问题和果实是什么？这个事件是什么？现在，上帝的意图是，“耶稣的生命可以在我们有限的肉体中显现出来。”

The life of Jesus I spake of in the former verse, and some things lately. I will add some things, and so go on.
我在前一节中谈到了耶稣的生平，还有一些最近的事情。我会补充一些内容，然后继续。

'The life of Jesus is manifested to our mortal flesh.' The life of Jesus is not only his glorious life, that he liveth in heaven himself, and that he liveth here on earth with a gracious person; but the life of Jesus is that quickening power that cometh from Christ our head, whereby he doth enliven and quicken all his members, and that with a double life.
耶稣的生命向我们有限的肉体显现。耶稣的生命不仅是他在天上的荣耀生活，他亲自在地上以恩慈的人的身份生活；而耶稣的生命是来自我们的头，基督的那种使人焕发生机和活力的力量，他使他的肢体焕发生机和活力，而且是双重的生命。

First, A habitual and constant life, by reason of the constant dwelling of the Spirit in us.
首先，由于圣灵在我们内心的持续居住，我们拥有一种习惯性和持续性的生活。

And besides this, there is a quickening power, continually to act and draw forth this life of grace upon all occasions. But of this I have spoken largely heretofore.
此外，还有一种加速的力量，不断地在各种场合中发挥作用并激发出这种恩典的生命。但我之前已经详细讲过这一点。

I am willing to add something for the further clearing of this point, that you may better understand what the life of Jesus is.
我愿意为进一步澄清这一点而添加一些内容，以便您更好地理解耶稣的生活。

Now, beloved, if we would know whether the life of Jesus be in us or no, I give you some evidences. And that I desire you specially at this time to take notice of is this: Observe the beating of the pulse; that is, holy desires to heavenly things. Where this life is, that is the lowest thing in this life of Jesus, that there be holy desires, which are the pulse. As, beating of the pulse is the liveliest life; where they beat there is hope of life; and then there is breath to take in fresh air, and to send out that that is taken in. So where there is grace there is breathing, receiving of new air, new strength from Christ, and sending out by contempt all that is naught. There is some little suitableness between the life of nature and the life of Jesus. And then there is spiritual sense, whereby we are able to feel, and taste, and see, and discern spiritual things in another manner than before; and answerable to spiritual sense there is spiritual motions to the things we are sensible of, and motion is always where senses are. For we have sense but to discover what is good or evil, and upon discovery of good or evil, power to move from what is evil to good; else senses were rather fit to torment us than anything. Therefore there is likewise a power to move in natural life. So in spiritual life, whereby we are enabled to taste and relish heavenly things, there is a power to move them, and carry the soul to them, and to remove from what is spiritually evil. And therefore together with the pulse, and breathing, and sense, and motion, usually there be sympathies and antipathies to what is suitable or contrary to their being. As spiritual life hath antipathy to sin, as the bane and the poison of it; and works it out by little and little, being like the poison of nature, that when poison enters it works against the poison as much as it can to cast it up; so where there is spiritual life, it works against the sinfulness of corrupt nature, and whatsoever is opposite to it, and works it out by little and little, as a counter-poison to it. For this spiritual life is opposite, and contrarious every way to sin. And therefore they that cherish corruption by occasion, company, and objects, which they should mortify, alas! where is the life of grace in them?
现在，亲爱的，如果我们想知道耶稣的生命是否在我们内心，我给你一些证据。我特别希望你在这个时候注意以下事项：观察脉搏的跳动；也就是对天上事物的圣洁渴望。在这种生命存在的地方，这是耶稣生命中最低的一件事，就是有圣洁的渴望，这就是脉搏。就像脉搏的跳动是最有生气的生命一样；在它们跳动的地方，就有生命的希望；然后就有呼吸新鲜空气的能力，以及将吸入的空气排出去的能力。所以，在有恩典的地方，就有呼吸，从基督那里接受新的力量，并通过蔑视将一切不好的东西排除。自然生命和耶稣的生命之间有一些小小的相似之处。然后，有属灵的感觉，我们能够以一种与以前不同的方式感受、品味、看到和辨别属灵的事物；与属灵感觉相对应，我们对所感知的事物有属灵的动力，而感官存在的地方就有动力。 因为我们有感知力，只是为了发现什么是善或恶，并且在发现善或恶后，有能力从恶转向善；否则感官只会折磨我们，而不会有任何好处。因此，在自然生活中也有一种移动的力量。同样，在属灵生活中，我们能够品尝和享受天上的事物，也有一种能力将它们移动，并将灵魂带到它们那里，并远离属灵的邪恶。因此，通常与脉搏、呼吸、感觉和运动一起，会有对适合或相反于它们存在的事物的共鸣和反感。正如属灵生活对罪恶有反感，将其视为祸害和毒药；并且通过逐渐地工作来消除它，就像自然的毒药一样，当毒药进入时，它会尽可能地与毒药作斗争以将其排出；因此，在存在属灵生命的地方，它会与腐败本性的罪恶以及与之相对立的一切作斗争，并逐渐地将其消除，就像对抗毒药的解毒剂一样。因为这种属灵生命在各个方面都与罪恶相对立和相抵触。 因此，那些通过机会、交往和物质来滋养腐败的人，而不是抑制它们，唉！他们的恩典之生在哪里呢？

But to leave these things, though they help our understanding in the mystery I speak of: the thing I would have you specially to discern in the spiritual life of Jesus is, that it leadeth a man higher than all other lives. It sets a man in a higher rank of creatures. It makes a man a spiritual man, and it guideth his life by reason above nature, by reason above common course; for it is called 'the life of Jesus,' because it comes from Jesus, and as it comes from Jesus it leadeth to Jesus.
但是，撇开这些事情不谈，虽然它们有助于我们理解我所说的奥秘：我希望你特别能够辨别出耶稣的属灵生活将一个人引向比其他生活更高的境界。它使一个人成为一个属灵的人，并通过超越自然的理性来引导他的生活，超越常规的理性；因为它被称为“耶稣的生命”，是因为它来自耶稣，正如它来自耶稣，它也引导人走向耶稣。

Now, therefore, a man may know he liveth the life of Jesus, that cometh from Christ, if he hath such a spirit as leads him to Christ, that leads him to honour Christ. Though not immediately in his person, yet Christ hath in the world his religion, his children, his ordinances, and by these he is carried to Christ, and findeth Christ. So he that hath the life of Christ in him, he will relish Christ in all these, and in all these will be carried to Christ, and will honour Christ in all these, and will be a friend of the church, a friend of religion, a friend of all God's ordinances, not only as finding a relish in them, but he hath a life from Christ, that teaches us to refer all to him. And he will venture his natural life to save his spiritual life, because it is his best life. There is no man that is a sound Christian, and in a right frame as a Christian, but will adventure anything of his inferior life to maintain his head. (As it is one point of the wisdom of the serpent to maintain his head) he will maintain his union and communion with Christ, religion, and the ordinances, whereby he preserveth his life, though with some prejudice of the outward life.
因此，一个人可以知道他过着耶稣的生活，这是来自基督的，如果他有这样的灵性引领他去基督，引领他去尊崇基督。虽然不是直接与基督同在，但基督在世界上有他的宗教、他的子民、他的仪式，通过这些他被带到基督面前，找到基督。所以，那些在他里面有基督的生命的人，他们会在这一切中品味基督，在这一切中被带到基督，在这一切中尊崇基督，他们将成为教会的朋友，宗教的朋友，上帝一切仪式的朋友，不仅因为在其中找到了滋味，而且因为他们有来自基督的生命，教导我们将一切归于他。他们会冒险牺牲自己的生命来保护自己的属灵生命，因为那是他们最好的生命。没有一个健全的基督徒，一个处于正确状态的基督徒，会不顾一切地维护他的首领（就像蛇的智慧之一是维护他的头领一样），他会维持与基督、宗教和仪式的团结和交流，以保全自己的生命，尽管可能会对外在生活造成一些损害。

Life is taken oftentimes not only for the life that cometh from the union with soul and body, but from the condition together with that, as to be rich, and poor, and in credit. So many, not only to maintain their natural life, but their life of condition; that is, to maintain an honourable condition in the world, to be of high esteem; they make the life of Jesus only to serve their turns. If they can keep their natures continually, and grow in favour with men, they think the life of Jesus is a hidden and secret thing, as indeed it is, and they will not trouble themselves much about it. Oh, this is far from the disposition of a lively Christian that hath the life of Jesus, for he is ready to suffer in his natural life, in his condition of life whatsoever it be, rather than prejudice his best life, and he will consider and esteem of things, not so much as they further his natural condition in the world, or natural life, but how it stands with his spiritual life. Nothing against religion, nothing against grace, nothing against the Spirit. This is such a thing for his head, his religion; then he will consider things as they tend to that, though it be to the discredit of his person, though with loss of liberty, with peril of the decays of natural life, though with prejudice in worldly things whatsoever they be, rather than he will endanger his best life, the life of Jesus; and he will esteem of things suitable to that, that shall be his glory, the life of Jesus. But whatsoever is between him and Jesus shall be lightly esteemed. Those that be in a true Christian frame of soul are thus disposed to God; and there is good reason for it, for it is the best life of all, and it is that for which we have natural lives. Beloved, if we have not the life of Jesus, we had better have no life at all. As it was said of Judas, 'better we had never been born,' Mat. 26:24; if we have not a new life besides what we have by nature we had better not be born at all. Therefore, let us not deceive ourselves, but labour to have something above nature.
生命往往不仅仅指与灵魂和身体的结合所带来的生命，还包括与之相关的状态，如富有、贫穷和信用。许多人不仅维持自己的自然生命，还维持自己的社会地位；也就是说，维持在世界上的尊贵地位，受人尊敬；他们只把耶稣的生命当作为自己服务的工具。如果他们能够持续保持自己的本性，并在人们中获得喜爱，他们认为耶稣的生命是一种隐藏和秘密的东西，实际上确实如此，他们不会过多地为此烦恼。哦，这与一个有着耶稣的生命的活跃基督徒的性情相去甚远，因为他宁愿在自己的自然生命中受苦，无论他的生活状况如何，也不愿损害他最好的生命，他会考虑和看重事物，不是因为它们如何促进他在世界上的自然状况或自然生命，而是因为它们与他的属灵生命相符。没有违背宗教，没有违背恩典，没有违背圣灵的事物。 这对他来说是一件很重要的事情，对他的宗教来说；然后他会考虑事情的趋势，即使这可能有损他的人格，即使失去自由，面临自然生活的衰退的危险，即使在世俗事物上有偏见，无论它们是什么，他宁愿危及他最好的生命，耶稣的生命；他会看重与之相适应的事物，那将是他的荣耀，耶稣的生命。但是，他与耶稣之间的任何事情都会被轻视。那些真正具有基督徒心态的人对上帝是这样的态度；这是有充分理由的，因为这是最好的生命，也是我们拥有自然生命的目的。亲爱的，如果我们没有耶稣的生命，我们最好一无所有。正如有关犹大的话所说，“我们最好从未出生过”，马太福音 26:24；如果我们除了自然生命之外没有新的生命，我们最好根本不要出生。因此，让我们不要欺骗自己，而是努力拥有超越自然的东西。

I will not trouble you with farther evidence in the point, because I desire that what I have spoken may sink into your souls.
我不会再给你更多的证据，因为我希望我所说的能深入你们的心灵。

And to stir you up after this life of Jesus, this frame of grace, this quickening from our head Christ, it is that for which we live, it is that which our life is decreed unto. You know there be three degrees of life: a life in the womb, a life in this world, and a life in heaven; the first for the second, the second for the third. The life in the womb is for civil life among men. The child hath not eyes and ears for that place where it is, for in that strait place it hath no use of eyes, or ears, or tongue, or anything. All the sense it hath there, is not for that life, but for a civil life amongst men, where there is use of eyes, and sense, and tongue, and all the members it hath. So high are a man's designs and large, vast things, that nothing will satisfy. When a man understandeth, he desires more; his affection is large, nothing will satisfy desire. There is large expectation and love, that nothing here will satisfy, but fresh, fresh, still for desire. Hath God given them vast understanding, and this vast will, and vast affections for that which will not remain with them? They are for another life. The very frame of our soul sheweth it. As the frame of the infant in the womb sheweth that that frame is for the life in the world, so the life we live, in regard of the large capacity of our souls, is for another life in heaven.
为了激励你们在耶稣的生命中，这种恩典的构架，这种来自我们的头领基督的活力，这就是我们活着的目的，这就是我们生命的命定。你们知道生命有三个层次：子宫中的生命，世界中的生命和天堂中的生命；第一个是为第二个而存在，第二个是为第三个而存在。子宫中的生命是为人类之间的社会生活而存在的。婴儿在那个地方没有眼睛和耳朵，因为在那个狭窄的地方，它没有眼睛、耳朵、舌头或任何东西的用处。它在那里所拥有的感觉，并不是为了那个生活，而是为了人类之间的社会生活，在那里有眼睛、感觉、舌头和所有它所拥有的器官的用处。人的设计和追求是如此高远和广阔，没有什么能够满足。当一个人理解了，他就渴望更多；他的情感是广阔的，没有什么能够满足欲望。有着广阔的期望和爱，这里没有什么能够满足，只有新鲜的、新鲜的，仍然对欲望。上帝给了他们广阔的理解力，和这种不会与他们一同存在的广阔意愿和情感吗？它们是为了另一个生命。我们灵魂的构架就表明了这一点。 正如子宫中婴儿的构造显示出那个构造是为了在世界上的生活，我们所过的生活，就我们灵魂的广阔容量而言，是为了在天堂中的另一种生活。

Therefore, if we labour not for the life of Jesus to be begun here, which is called the life of grace, the beginning and infant of glory, we miss of our end. This life is for that life; we are not for this life. God ordained us not for this life. Therefore he will take this life away to advance it to a spiritual life. He takes liberty to take away our health and natural life, that he may advance our spiritual life, for he knoweth what is in this life is well lost, if it be gained in a better life, and it is for a better life. I beseech you, let us think seriously of these things.
因此，如果我们不为耶稣的生命在此开始而努力，这被称为恩典的生命，荣耀的开始和婴儿，我们就会错过我们的目标。这个生命是为了那个生命；我们不是为了这个生命而存在。上帝没有为这个生命而命定我们。因此，他会取走这个生命，将其提升为属灵的生命。他有权利夺走我们的健康和自然生命，以提升我们的属灵生命，因为他知道如果在更好的生命中获得，这个生命中的一切都是值得失去的，并且它是为了更好的生命。我恳求你们，让我们认真思考这些事情。

What should I speak on the life of condition, that you may be moved to the excellent life of Jesus? There is a better condition together with it than any condition. For a natural life* takes a condition with a king. A Christian is a king, and a king over that that is terrible, a king over death, and hell, and the world, and above all. Take our natural life with the condition of a rich man; there is better riches in the life of Jesus. The riches of heaven are his. Take the natural life with any outward condition, and there is better in grace, better in religion. The life of Jesus hath better endowments accompanying it. Is it not better to have the image of God stamped upon the soul? What better honour? Name you what you will, is there not a better condition in the life of Jesus? So as the life itself being a spiritual and divine thing, for the divine nature is most excellent; so the endowments and appurtenances that accompany the life of grace, are incomparably above all the endowments and appurtenances that is of natural life. Take it in the life of kings, emperors, or what you will, they are nothing to the life of Jesus.
我应该谈论什么关于生活的条件，以使你能够被耶稣的美好生活所感动？与任何条件相比，它都有更好的条件。自然生活*与国王有关。基督徒是国王，是可怕的国王，是死亡、地狱、世界和一切之上的国王。将我们的自然生活与富人的条件相比，耶稣的生活中有更好的财富。天堂的财富属于他。将自然生活与任何外在条件相比，恩典中有更好的，宗教中有更好的。耶稣的生活伴随着更好的禀赋。拥有上帝的形象印在灵魂上不是更好的荣耀吗？无论你说什么，耶稣的生活中不是有更好的条件吗？因此，生活本身是一种属灵和神圣的东西，因为神圣的本质是最优秀的；因此，与自然生活的禀赋和附属品相比，恩典生活的禀赋和附属品无与伦比地高于一切。无论是国王、皇帝还是其他什么，他们都无法与耶稣的生活相比。

Now this life of Jesus is manifested most when we are delivered to death. Both the frame of grace, and the quickening power of grace, they are both more manifest when we are delivered to death; that is, in trouble, sickness, or any cross whatsoever, there is more discovery of the life of Jesus than at other times. I have touched some reasons of it heretofore: I shall give some now, because the apostle repeateth the thing, and we will not pass it over, because the apostle doubles a little upon it.
现在，当我们被交付给死亡时，耶稣的生命最为显现。无论是恩典的构架还是恩典的活力，当我们被交付给死亡时，它们都更加显现；也就是说，在困难、疾病或任何十字架之中，耶稣的生命比其他时候更加显现。我之前已经提到了一些原因：现在我将给出一些原因，因为使徒再次重复了这个事实，我们不会忽略它，因为使徒稍微加倍强调了它。

Reason 1. Beloved, if we speak of the inward frame of grace, is not that most manifested when our outward man decayeth, and is afflicted? It is. For everything is increased by the exercise of it. 'When we are delivered to death,' that is, prepared for sufferings, or do suffer, there is opportunity of exercising all the branches of spiritual life. We put forth the exercise of spiritual life. Then we pray more than at ordinary times. Then we exercise our faith and dependency upon God. Then we exercise our hope of life everlasting. Then we exercise our love to God, his church and people. Then we are advanced for exercising of all functions of spiritual life. Therefore the life of Jesus is most manifested in the dyings of Jesus.
原因 1. 亲爱的，如果我们谈论内在的恩典状态，当我们的外在人衰退和受苦时，这不是最明显的吗？是的。因为一切都通过实践而增加。当我们被交付给死亡，也就是为受苦做好准备或者正在受苦时，就有机会实践所有属灵生命的分支。我们展示了属灵生命的实践。那时我们比平常更多地祷告。那时我们行使我们对上帝的信心和依赖。那时我们行使我们对永生的希望。那时我们行使我们对上帝、他的教会和子民的爱。那时我们为行使所有属灵生命的功能而进步。因此，耶稣的生命在耶稣的死亡中最为显现。

Reason 2. Beloved, it is a clear point, if we take it for the quickening power of Christ, together with the inward frame that is most in the dyings of Jesus. When we suffer any thing for God, it is his honour to be most present with us, and graciously present with us, when we stand most in need of his presence. But we stand most in need of his gracious presence at these times; therefore he, out of the bowels of pity and compassion, is nearest to us. 'I will be with thee in fire and water,' Isa. 43:2. The Spirit of God enters into all conditions, into prisons, into dungeons, into every condition whatsoever. The quickening power of Christ is as much manifested in the outward condition as in any kind of way. As now for Christ to make a weak man, a weak woman, or a weak child, an old man, one being weak, another by sex, a third by age, when these three shall be able to stand out for God, for Christ in times of persecution: when these shall in times of peace and prosperity hold out the profession of religion, there must needs be a manifestation of a power above nature. By nature children are tender, by nature women are fearful, by nature old men are timorous, and fearful too. I say, the disproportion of the condition to the grace and power that is shewed, discovers the manifestation, that there is a quickening power more than ordinary. For the martyrs, when they were to seal the truth with their blood, to have a fire of love kindled in them, above the flames of fire, and the spiritual comforts kindled in them, here was manifestation of the life of Jesus, when they were delivered to death. Nay, a sick worn body; take it in times of peace, a good Christian that hath given himself to the study of mortification, and hath supplied the wants of affliction by mortification.…*
原因 2. 亲爱的，这是一个明确的观点，如果我们将其视为基督的振作力量，以及在耶稣的死亡中最为显著的内在状态。当我们为上帝承受任何苦难时，他的荣耀就是在我们最需要他的时候与我们同在，并且在我们最需要他慈悲的同在时，他会慈悲地与我们同在。因此，他出于怜悯和同情之心，离我们最近。以赛亚书 43:2 说：“你从水中经过，我必与你同在；你逿过江河，水必不漫过你。”上帝的灵进入一切境况，进入监狱，进入地牢，进入任何境况。基督的振作力量在外在境况中的显现与任何一种方式一样。当基督使一个软弱的人，一个软弱的女人，或一个软弱的孩子，一个老人，一个因为软弱，一个因为性别，一个因为年龄，在迫害时能够为上帝，为基督站出来时：当这些人在和平与繁荣时期坚持宗教信仰，必然会有一种超越自然的力量的显现。按照本性，孩子们是脆弱的，女人是胆怯的，老人也是胆怯的。 我说，条件与所展示的恩典和力量的不成比例，揭示了一种超乎寻常的振奋力量的显现。对于殉道者来说，当他们用鲜血来证实真理时，他们内心燃起了一团爱的火焰，超越了火焰的燃烧，并在他们内心点燃了属灵的安慰，这里显现了耶稣的生命。不仅如此，一个身体虚弱的人，在和平时期，一个献身于苦修研究的好基督徒，通过苦修来满足痛苦的需求。…*

As that it is a gracious use of afflictions to supply the want of them by mortification, you shall see the life of Jesus in afflictions. A great deal of patience in a body tormented with sickness, a great deal of heavenly mindedness, when he is ready to go out of the world; a great deal of comfort in the midst of disgrace in a stout Christian; when the condition is one, and the strength another above it to master it, here is manifestation of power. Are the conditions so, that the manifestation of the life and quickening power of Jesus is most of all in such times when we stand most in need of it, times of suffering, times of sickness, hour of death?
在苦难中通过克己来弥补缺乏，这是一种优雅的运用，你将会在苦难中看到耶稣的生命。当身体被疾病折磨时，他表现出了极大的耐心；当他即将离世时，他表现出了极大的天心；当一个坚定的基督徒在耻辱中感到安慰时，条件是一种，而力量却超越它，这是力量的表现。当我们最需要的时候，耶稣的生命和振奋力量最多地显现在这样的时刻，苦难的时刻，疾病的时刻，死亡的时刻。

Reason 3. Thirdly, Another main reason that the life of Jesus is more manifested then is, because Christ reserveth his comforts for the fittest times. Then is the fittest time for Christ to close with the soul, for then the soul stands most in need of grace. He is an head, and therefore wise, because an head. As all wisdom resteth in the head to guide the body, so all wisdom in Christ to guide his church. And he knoweth the fittest opportunity for the measure of grace and comfort. There is no comfort comparable to the comfort God's children find in the greatest abasement; for then they empty themselves, and therefore are most fit to be filled with the Spirit. Then God delighteth to have communion with them at all times. God draws them into the wilderness, and then speaks to their hearts, as the prophet saith, Hosea 2:14: 'God will let the world know that he hath hidden manna for his children, which they know not, nor feel not.' And so God hath his hid manna, which he suffers them to taste more especially when they be distressed in the outward man, and then is the life of Jesus most manifested to them.
原因 3. 第三，耶稣的生命更加显现的另一个主要原因是，因为基督将他的安慰保留在最适合的时机。那时候是基督与灵魂接触的最佳时机，因为灵魂最需要恩典。他是一个头，因此聪明，因为他是头。正如所有的智慧都在头部休息以引导身体一样，基督所有的智慧都在引导他的教会。他知道最适合的时机来施予恩典和安慰。在最大的卑微中，神的儿女所找到的安慰是无与伦比的；因为那时他们会将自己清空，因此最适合被圣灵充满。那时，神喜悦与他们随时交流。神将他们带入荒野，然后对他们的心说话，正如先知所说，何西阿书 2:14：“神将向世人显明，他为他的儿女隐藏了吗哪，他们不知道，也不感觉。”因此，神有他隐藏的吗哪，他让他们尤其在外在的困扰中品尝，那时耶稣的生命对他们最显现。

Use. And therefore, beloved, I beseech you, fear not any thing in the world that may befall us; fear nothing that may befall us in our own quarrel. Shall we fear our advancement in a better kind? What we lose in nature, we gain in grace; what we lose in outward comforts, we gain in spiritual. It is made up in a better kind, and shall we be discouraged for any thing that befalls us in this world? Shall not we give Christ liberty to take what he will, so he make it up in a better kind? Shall not we suffer him to take our credit, our liberty, our life, so he make it up in the life of Jesus? What damage is it if we be delivered to little deaths, to partial deaths, that is, to vexation, to restraint of liberty, to fall into disgrace with the world, if we gain as much in spiritual life? That is well parted withal, and lost in this world, that is made up in spiritual things; for the spiritual things are eternal. They make us good, they commend us to God, they be proportionable to us, they add a worth and value in themselves to us: whatsoever, therefore, we part with for God's cause, if we find access and increase of inward grace, and peace, and comfort, are we losers by it? Doth not God make sweet recompence to his children, according to that general rule, 'All things work together for the best to them that love God'? Rom. 8:29. Let us remember this, and lay it up against times of trial. And when we are sick, shall we fear sickness? Oh, if we had the Spirit of faith then, Lord, now I am delivering up to death, and cease to live; Oh, as the life of nature decays, let me find the life of Jesus; let me find some drop of that life which Jesus lived. For the life of Jesus makes us like Christ in some measure; that is, full of grace, full of peace; full of glory; the life of Jesus in heaven is glorious, a gracious life. Now when drops of it are dropped into a man in times of sickness or persecution, it will make a man forget all troubles whatsoever; as it is a saying in the Canticles, 'Thy love,' saith the spouse, 'is better than wine,' Cant. 1:2. Now what is wine? It will make a man forget his trouble. And so the love of Jesus, which is a principle of the life of Jesus, a distillation of the love of Jesus, is better than wine. It will make a man forget his disgrace, forget his afflictions, forget all, because it is a beam of such a sun, a drop of such an ocean. It is a supernatural, a commanding life, a life of a higher nature, above all things below, an independent life, which will be sufficient in heaven when we have neither meat, nor drink, nor conversation, nor converse with men; and if we have a little of this derived* to us in any troubles, it will carry us through all. Therefore labour to think of these things. You see what need we have to be one with Jesus, who is the spring and Lord of life, that hath received life, to convey it to us, as the 'second Adam.' Therefore we had need of sacraments, to confirm and strengthen our union with this head, from whom we have spiritual life. Therefore come with joy, and comfort, and courage to the sacrament; the end whereof is to increase union and communion with the fountain of life, Jesus; who gave his body to be broken, and his blood to be shed, that he might give life to us, that he might by satisfaction in his death give us life of sentence, that we might be acquitted at the bar of God's justice. 'He died, and is risen again; who shall lay any thing to the charge of God's people?' Rom. 8:33. Therefore come to the sacrament, that we may grow in assurance of the life of sentence, in removing the guilt of sin, because Christ died for us. And we shall likewise have great increase of the inward frame of life and grace. For the more we are assured of forgiveness of sins, and acceptation to life everlasting, the more we live; as, where many things are forgiven, there is much love, Luke 7:47. And the more we love, the more willing and cheerful we shall be; for all obedience springs from love. When we love we are ready for all duties. And therefore come with encouragement to increase our union and communion with Jesus Christ, now at this time.
亲爱的，因此我恳求你们，不要害怕世界上可能发生的任何事情；不要害怕我们自己争斗中可能发生的任何事情。我们应该害怕在更好的方面取得进步吗？我们在自然界失去的，我们在恩典中得到；我们在外在的安慰中失去的，我们在属灵上得到。它以更好的方式弥补，那么我们会因为在这个世界上发生的任何事情而气馁吗？难道我们不应该让基督自由地拿走他愿意拿走的东西，只要他以更好的方式弥补？难道我们不应该让他拿走我们的声誉、自由、生命，只要他以耶稣的生命来弥补？如果我们被交付给小小的死亡，部分的死亡，也就是烦恼、自由受限、在世界中失去荣耀，那有什么损失呢，如果我们在属灵生命中得到了同样多的收获？那是值得放弃的，并且在这个世界上失去的，在属灵事物中得到了弥补；因为属灵的事物是永恒的。它们使我们变好，它们使我们得到上帝的称赞，它们与我们相称，它们给我们本身增加了价值和意义：所以，无论我们为了上帝的事业而放弃了什么，如果我们发现内在的恩典、平安和安慰得到了进一步的增长，我们会因此而失去吗？ 上帝岂不是按照那普遍的规律，对爱神的人赐予甜美的回报吗？罗马书 8:29。让我们记住这一点，并在试炼时铭记在心。当我们生病时，我们会害怕疾病吗？哦，如果我们那时有信心的灵，主啊，我现在要面对死亡，停止生活；哦，当自然的生命凋零时，让我找到耶稣的生命；让我找到耶稣所活的生命的一滴。因为耶稣的生命使我们在某种程度上像基督一样；那就是，充满恩典，充满平安；充满荣耀；耶稣在天上的生命是荣耀的，是恩典的生命。现在，当在生病或受迫害时，有一滴耶稣的生命滴入一个人的心中，它将使一个人忘记所有的烦恼；正如雅歌中所说的，“你的爱胜过美酒。”雅歌 1:2。那么，什么是美酒呢？它会使人忘记烦恼。耶稣的爱，这是耶稣生命的原则，是耶稣爱的蒸馏，比美酒更好。 它会使一个人忘记自己的耻辱，忘记自己的痛苦，忘记一切，因为它是如此阳光明媚的光束，如此浩瀚的海洋的一滴。它是超自然的，是一种命令性的生命，是一种更高本质的生命，高于一切下方的事物，是一种独立的生命，在天堂中当我们既没有食物、饮料、交谈，也没有与人交往时，它将足够。如果我们在任何困境中得到一点这种生命的滋润，它将带领我们度过一切。因此，努力思考这些事情。你看到我们有多么需要与耶稣合一，他是生命的泉源和主，他已经接受了生命，将其传递给我们，就像“第二个亚当”一样。因此，我们需要圣礼来确认和加强我们与这个头的合一，从他那里我们得到了属灵的生命。因此，带着喜乐、安慰和勇气来参加圣礼；它的目的是增加与生命之源耶稣的合一和交流；他把自己的身体破碎，他的血流出，为的是给我们生命，为的是通过他的死亡的赎罪，给我们生命的判决，使我们在上帝的审判台上被宣判无罪。 他死了，又复活了；谁能对上帝的子民提出控诉呢？罗马书 8:33。因此，来参与圣餐，让我们在确信生命的判决中增长，在消除罪恶的负罪感中增长，因为基督为我们而死。我们也将在内心生活和恩典中获得巨大的增长。因为我们越是确信罪恶得到宽恕，被接纳进入永恒生命，我们就越能活出真实的生命；正如在多次宽恕的地方，有着更多的爱，路加福音 7:47。我们越是爱，就越愿意和欢欣地行事；因为一切顺服都源自爱。当我们爱的时候，我们准备好履行一切责任。因此，在这个时候，带着鼓励来增进我们与耶稣基督的合一和交通。

VERSES 12, 13
第 12、13 节

So then death worketh in us, but life in you. We having the same spirit of faith, according as it is written, I believe, therefore have I spoken. We all believe, and therefore we speak.
所以死亡在我们身上发挥作用，但生命在你们身上。我们拥有相同的信仰精神，正如所写的：“我相信，所以我说话。”我们都相信，因此我们说话。

In the former part of the chapter we have heard how the apostle doth grant freely what might be objected to the disparagement of the ministry of the gospel, in regard of many particulars, and then he retorts, and makes use of all; as you may see in the several particulars.
在本章的前半部分，我们听到了使徒如何自由地承认可能会对福音事工产生贬低的异议，涉及许多具体事项，然后他反驳并利用了所有这些；你可以在各个具体事项中看到这一点。

We spake the last time of the eleventh verse, which is but the same with the tenth, only a more full expression and exposition of it, by some addition.
我们上次谈到了第十一节，它与第十节是一样的，只是通过一些补充来更充分地表达和解释它。

I observed divers things from thence.
我从那里观察到了各种事物。

That God's children must make account of the worst in the world; 'that the life of Jesus may be made manifest in our mortal flesh.' Here is the event of the troubles God's children meet withal in this world, and the intendment on God's part.
神的儿女必须考虑世界上最糟糕的事情；'为了让耶稣的生命在我们有限的肉体中显现出来。'这就是神的儿女在这个世界上遇到的困难的事件，以及神的意图。

'Made manifest in our mortal flesh.' I did not speak anything of that, therefore I will add something.
在我们有限的肉体中显现出来。我没有说过任何关于那个的话，所以我会补充一些内容。

'The life of Jesus is made manifest in our flesh,' though mortal, and subject to death; and mortal, not only because subject to death, but also subject to miseries, which are little deaths. For, beloved, we do not only die when our lives are ended, when the last day of our life is cut off; but all that makes way to that is death. All the petty miseries, that by little and little unloose the affections from earthly things, that unloose the soul from the body, all those partial things, they are little degrees of that separation which is in death. So that in our mortal body, that is, our body that is subject to death, and to that that makes way for death.
耶稣的生命在我们的肉体中显现出来，虽然有死亡的命运；而且是有死亡命运的，不仅仅是因为会死亡，还因为会受苦，这些苦难就像是小小的死亡。亲爱的朋友们，我们不仅仅在生命结束、最后一天来临时才死亡；一切通向死亡的过程都是死亡。所有那些逐渐使我们对尘世之物失去感情、使灵魂离开肉体的小小痛苦，都是死亡的一小步。所以，在我们有死亡命运的肉体中，也就是我们的肉体会死亡，会通向死亡的那些事物。

'Our mortal flesh.' Flesh is a diminishing word in Scripture, implying mortal and frail nature. This is a matter of use, rather than to be unfolded; the best of us all carry but mortal flesh. We carry our deaths, and our hearse about us; our life is dying and mortal. It is a matter rather to be thought of to make us wise indeed; as Ps. 49:3, 'I will speak of wisdom.' What wisdom is it that he speaks of? He speaks of mortality and of death common to all, that is wisdom indeed. And therefore, Ps. 90:12, the holy man with order teacheth us 'to number our days, that we may apply our hearts to wisdom.' There be no wiser thoughts in this world than to judge aright of the condition of earthly things, and of our estate hereafter; for wisdom is in the judgment of things. When do we rightly judge of ourselves? When we judge this life to be a dying kind of life, and our estate to be a fading kind of condition. Mortal flesh it is; 'we are but earthen vessels.' 'Dust we are, and to dust we shall return again,' Gen. 3:19.
我们凡人的肉体。肉体在圣经中是一个贬义词，暗示着有限和脆弱的本质。这是一个使用的问题，而不是要展开的问题；我们所有人都只是带着有限的肉体。我们带着死亡和灵车；我们的生命正在消逝和有限。这是一个需要我们真正思考的问题；正如诗篇 49:3 所说，“我要说智慧。”他所说的智慧是什么？他说的是普遍的死亡和死亡，这才是真正的智慧。因此，诗篇 90:12，圣人有秩序地教导我们“数算我们的日子，好叫我们得着智慧的心。”在这个世界上，没有比正确判断地球上事物的状况和我们来世的状况更明智的思考了；因为智慧就在于对事物的判断。我们何时能正确地判断自己？当我们认为这种生活是一种垂死的生活，我们的状况是一种逐渐消逝的状态时，我们才能正确地判断自己。我们是有限的肉体；“我们不过是土器。”“我们是尘土，也必归于尘土。”（创世记 3:19）

Beloved, think of this. It is but mortal flesh we carry; and therefore do not stand too much in adorning of it, in feeding of it, in providing for the lusts of it. How many betray their souls, their better part, by studying to give contentment to their mortal flesh! This is not the life for mortal flesh. The time for that is the life to come, at the resurrection. Then when we shall have other flesh, we shall be all spiritual, even our bodies spiritual, not maintained with meat and drink, as now they are. That is the life of the body, a glorious life. Now it is a mortal life, that must end in dust and rottenness.
亲爱的，想一想这个。我们只是承载着有限的肉体，所以不要过于追求装饰它、满足它、满足它的欲望。有多少人为了取悦肉体而背叛了自己的灵魂，背叛了更好的一面！这不是肉体的生活。那个时候是来世的生活，在复活时。到那时，我们将拥有另一种肉体，我们将全然属灵，甚至我们的身体也是属灵的，不再依靠食物和饮料维持，就像现在一样。那是身体的生活，一个光荣的生活。现在是有限的生活，必将以尘土和腐朽而终结。

It is the vanity, especially of the younger sort, as if all their commendation were in setting out their bodies in apparel, and such things. It is a poor thing for a man, that hath a reasonable soul, to fetch his commendations from his flesh, from that which is worms' meat. Hath he nothing else to fetch his commendations from but what covereth his body? What is the flesh but the garment of the soul, and a rotten one? And what are other garments but a covering of that? And for a man to seek commendations, which should arise from parts and worth within, to be studying to provide for this mortal flesh, is a course unworthy of them that prove themselves to be Christians.
这是虚荣，尤其是年轻人，仿佛他们所有的赞美都在于打扮自己的身体和其他类似的事情。对于一个有理智的灵魂的人来说，从他的肉体中获得赞美是可悲的，因为肉体只是蠕虫的食物。他除了遮盖身体的东西之外，没有别的可以获得赞美的吗？肉体只是灵魂的衣物，而且是腐烂的。其他衣物不就是它的覆盖物吗？一个人寻求赞美，这些赞美应该来自内在的才能和价值，而不是为了这个有限的肉体而努力，这是对自己证明自己是基督徒的人不值得的行为。

And therefore we must labour not to value ourselves by the body, nor by any worth we have in the outward man neither. If we have diseased bodies, or weak bodies, more mortal than others, not to be cast down, even the best are but mortal flesh; let us value ourselves by that which is to eternity, by the life of Jesus. Learn humility hence, not to be proud of mortal flesh, and sobriety. Many wise observations are from hence, but they are so easy, that the meanest of them, the Spirit accompanying them, may be sufficient to you that be of understanding. Therefore I will not speak of it now, being more largely spoken of in the latter part of the chapter. 'So death works in us, but life in you.' That is the conclusion of the former comparison of Paul's suffering with the presence of God supporting him in his sufferings; he concludeth them all with this, 'So then death works in us, but life in you.'
因此，我们必须努力不要以身体为价值尺度，也不要以外在的价值来评估自己。如果我们有疾病或虚弱的身体，比其他人更加有限，也不要沮丧，即使最好的也只是有限的肉体；让我们以永恒的生命，以耶稣的生命来评估自己。从中学会谦卑，不要为有限的肉体而骄傲，要保持清醒。从中可以得出许多明智的观察，但它们是如此简单，以至于其中最低级的，只要有圣灵的陪伴，对于有理解力的人来说就足够了。因此，我现在不会再谈论它，因为在本章的后半部分已经更详细地讨论了。'所以死在我们身上发生作用，但生命在你们身上。'这是保罗在前面将自己的苦难与上帝的同在相比较时的结论；他用这句话总结了所有这些，'所以死在我们身上发生作用，但生命在你们身上。'

Some take this for an irony, or a sarcasm, as we call it, a bitter kind of speech.* You be free from the cross, and from death. But I take not that to be the meaning of the place, but rather this: we die daily, we carry the death of Jesus about us, but life works in you. You have the good of all our deaths, not only we ourselves, that be apostles, but you have life by our death, glory by our shame, happiness by our misery; you are gainers by it. And indeed so it is. Those that be the grandees of the church, when they die, others live by them, as you shall see.
有些人将此视为一种讽刺或讽刺，正如我们所说的，一种痛苦的言辞。你可以摆脱十字架和死亡。但我认为这不是这段话的意思，而是这样：我们每天都在死亡，我们身上带着耶稣的死亡，但生命在你们中间运行。你们从我们所有人的死亡中得到好处，不仅仅是我们自己，作为使徒的我们，而且你们通过我们的死亡得到生命，通过我们的羞辱得到荣耀，通过我们的痛苦得到幸福；你们是受益者。事实上确实如此。当教会的大人物们死去时，其他人会因他们而活，你们将会看到。

'So that death works in us.' How doth death work in us? Death works two ways at once.
这样死亡在我们身上起作用。死亡如何在我们身上起作用？死亡同时以两种方式起作用。

It works in the outward man a decay. And then, by a command of a higher power, by God's Spirit, death works life, the contrary in us. Death works in us; that is, we are subject to death, and dying. It works in us a farther and farther disposition to death. And life is taken away continually by partial deaths, which fit us for the last death; death as a canker eateth out our life and natures. As he said before, death is not only the conclusion of our life, but it eateth into it continually. Every day taking away a piece of it, especially them that be under crosses, death by little and little worketh a separation of soul from the body. And then death works in us the life of Jesus, that is, not in itself—for it works nothing but dissolution, and turneth us to our dust out of which we were taken—but death works in us by the command of God, who can raise light out of darkness, and life out of death, and happiness out of misery. God, who hath all things in obedience to him, can raise contrary out of contrary. And therefore death works in us the life before spoken of, not of itself, but by the command of God himself, who extracteth out of death, and mortality, and misery we suffer, a farther degree of spiritual life. Beloved, it is a strange thing that death should work; but consider all things under heaven, even they work not in themselves, but under command and at obedience of the Supreme Worker, who is so excellent and powerful a worker, that he can raise contraries out of contrary, that cannot only raise from death, and make happy after misery, but make happy in misery, in life, in death, he is so powerful a worker.
它在外在的人身上起到了一种衰败的作用。然后，通过更高权力的命令，通过上帝的灵，死亡带来了生命，对我们来说是相反的。死亡在我们身上起作用；也就是说，我们受制于死亡和垂死。它在我们身上起作用，进一步使我们倾向于死亡。而生命则不断地被部分的死亡夺走，这使我们适应最后的死亡；死亡如腐蚀剂般侵蚀着我们的生命和本性。正如他之前所说，死亡不仅是我们生命的结束，而且不断侵蚀着它。每天都会夺走一部分，尤其是那些承受苦难的人，死亡逐渐地将灵魂与身体分离。然后，死亡在我们身上起作用，带来了耶稣的生命，也就是说，并不是死亡本身——因为它只带来了解体，将我们变成尘土——而是死亡在上帝的命令下在我们身上起作用，上帝能够从黑暗中创造光明，从死亡中创造生命，从痛苦中创造幸福。上帝拥有万物的服从，能够从对立中创造对立。 因此，死亡在我们身上发挥了之前所说的生命，不是靠自身，而是靠上帝本人的命令，他从我们所遭受的死亡、凡人和苦难中提取出更高层次的属灵生命。亲爱的，死亡能够发挥作用是一件奇怪的事情；但请考虑天下万物，它们都不是自行运作，而是在至高者的命令和服从下运行，他是如此卓越和强大的工作者，能够从对立面中产生对立面，不仅能从死亡中复活，从苦难中获得幸福，而且能在苦难、生命和死亡中带来幸福，他是如此强大的工作者。

Use. And of this make this use of it. We are in covenant with a powerful God, that can make any condition work to our good. He hath command over life, death, imprisonment, abasement whatsoever. He can raise out of them whatsoever is contrary, that no state shall be over-troublesome to us, that we shall not distaste of any condition. Shall we distaste of any conditions, when God can make that condition serve for our best good? Oh no.
使用。并利用它。我们与一位强大的上帝立约，他能够使任何情况都对我们有益。他对生命、死亡、监禁、卑贱等拥有掌控权。他能够从中解救出与之相反的一切，使我们不会被任何状态所困扰，我们不会对任何境况感到厌恶。当上帝能够使这种境况为我们带来最好的利益时，我们会对任何境况感到厌恶吗？哦不。

Use 2. Comfort. And let this comfort us in the greatest misery. God works life in death. He giveth spiritual life, and makes it appear we are upheld by a divine power, another power than our own; therefore be not discouraged, and never despair.
使用 2.舒适。让这种舒适在最大的困苦中安慰我们。上帝在死亡中创造生命。他赐予我们属灵的生命，并使其显现出我们是由一种超越自己的神圣力量支撑着；因此不要气馁，永远不要绝望。

But what benefit have they by it? Life works in you by our death; life works in him too. And the life of Jesus is manifested not only in him but them too. God bringeth his own children into great troubles for the good of others. They be the standard-bearers of the church, but he commands their lives to be manifested in their dyings, two or three ways.
但他们从中得到了什么好处？生命通过我们的死亡在你们中间运行；生命也在他身上运行。耶稣的生命不仅在他身上显现，也在他们身上显现。上帝为了他人的利益，使自己的儿女陷入巨大的困境。他们是教会的旗手，但他命令他们的生命在他们的死亡中显现，有两三种方式。

(1.) The more he dies, the more death was wrought in him, the more the Spirit liveth in him, the more spiritual life was in him; that is, a divine power and strength of grace, to enable him in the inward man. And was not this for the church's good, being a public man, as he was? And therefore the church loseth nothing by the afflictions of their godly pastors. Oh your Christians, the more they be afflicted, the more free they be to comfort and instruct. Of all physicians the experienced physician is the best. And they be the best teachers, and do most good, that can speak from experience of the life of Christ manifested in them; in that regard life was theirs, by death working in him.
他死得越多，他内心就有越多的死亡，圣灵在他里面活得越多，他就有越多的属灵生命；也就是说，有一种神圣的力量和恩典的力量，使他能够在内心中有所作为。这对教会有好处吗？他作为一个公众人物，教会并没有因他们虔诚的牧师的苦难而失去什么。哦，你们基督徒，他们受苦越多，就越自由地安慰和教导。在所有的医生中，经验丰富的医生是最好的。那些能够从自己在基督里的生命中的经历中说话，并且能够做出最多贡献的人，是最好的教师；在这方面，生命是他们的，因为死亡在他们里面运行。

(2.) Then again, as death wrought in him, so life in them, that they might have good by his sufferings, and the presence of God's Spirit in his sufferings, to be less troubled with the cross. We see St Paul nevertheless hath his partial death, his abasement in the world, as an 'earthen vessel' despised of all; how straight he walks and comfortably he walks! how God is present with his Spirit! And surely if we suffer for a righteous cause, the same Spirit that was present with Paul shall be present with us. And thus by way of example life works in them, but death in him.
（2）然而，正如死亡在他身上发生，生命也在他们身上发生，以便他们能够从他的苦难中得到好处，并且在他的苦难中感受到上帝的灵的存在，从而在十字架上不再烦恼。我们看到保罗仍然经历了他的部分死亡，在世界上被所有人蔑视的“土器”中，他如何笔直地行走，如何舒适地行走！上帝与他的灵同在！如果我们为正义的事业而受苦，与保罗同在的那同一灵也将与我们同在。因此，通过这个例子，生命在他们中间起作用，而死亡在他身上起作用。

(3.) Life wrought in them, by death in him, that they might be in love more with religion, which is such as bringeth comfort and strength from heaven in the greatest sufferings for it. And that they might love the cause the better, God is present with the cause. If it were not God's cause, he would not accompany it with such increase of grace and comfort. Therefore, as death in Paul, so life in them; for they are more and more in love with religion. And so it was with the martyrs: when they saw it was such a cause, then they went cheerfully to suffer. They knew God had neither persons nor cause, that he was so present with all; and therefore they were encouraged themselves, because they saw others victoriously and triumphingly to suffer. So we see that we ought not to take scandal at the sufferings of any for a good cause. Their death is our life. If we be of the same body, we may take good by it. We should be so far from taking scandal at them that suffer for justice or religion, that we should honour them the more. 'I Paul, a prisoner,' Eph. 3:1. Is that a weakening of himself? No. As a prevailing argument, [he] here mentioneth his bonds and sufferings. It is so far therefore from being a matter of offence as to make us not to be ready to taunt them, as proud flesh is ready to do; and therefore they have counted crosses and suffering, a contemptible thing, that we should honour it the more. And therefore take no offence at them that suffer in the cause of religion; their sufferings is for the good of others. For this we have a more clear place in the latter part of this chapter.
（3）他们的生命在他的死亡中得以成就，使他们更加热爱宗教，因为宗教能在最大的苦难中给予安慰和力量。为了更好地热爱这个事业，上帝与这个事业同在。如果这不是上帝的事业，他就不会以如此增加的恩典和安慰陪伴它。因此，像保罗的死亡一样，他们的生命也是如此；因为他们对宗教的热爱越来越深。殉道者也是如此：当他们看到这是一个正当的事业时，他们就愉快地去忍受。他们知道上帝对所有人都是如此亲近，没有人或事业例外；因此，他们因为看到其他人在苦难中得胜和凯旋而鼓励自己。因此，我们应该不以任何为了正义或宗教而受苦的人为耻。他们的死亡是我们的生命。如果我们是同一个身体的一部分，我们可以从中得到好处。我们应该远离对为正义或宗教而受苦的人的指责，反而应该更加尊重他们。“我保罗，为基督耶稣被囚的”，以弗所书 3:1。这是在削弱自己吗？不是的。作为一个有力的论据，他在这里提到了自己的束缚和苦难。 因此，这绝不是一件冒犯的事情，使我们不愿意嘲笑他们，就像骄傲的肉体那样；因此，他们认为十字架和苦难是可鄙的，我们应该更加尊重它。因此，请不要对那些为宗教事业而受苦的人感到冒犯；他们的苦难是为了他人的利益。关于这一点，在本章的后半部分我们有更明确的说明。

Obj. But have not all God's children their death, without dying to you? Are not all God's children partakers of the cross?
但是，难道上帝的子民不都有他们的死亡，而不需要向你死去吗？难道上帝的子民不都是十字架的参与者吗？

Ans. Beloved, sometimes it is thus with God's church and children, that God to favour them doth give them an exemption from any great cross till they be trained up, and get fortitude and strength; not that God loveth them more than he loveth others that he exerciseth; but it is clean contrary, for where he causeth to suffer for a good cause, it is a privilege. 'To you it is given, not only to believe, but also to suffer,' Philip. 1:29. He favours them more, and tenders them more. The rest have not that strength of grace, and therefore God cherisheth them; as when plants be young, we set them about with bushes against excursion of outward causes; but when they have taken root, those be taken away. So God besets his children with props and comforts till they have gotten root; but afterwards exposeth them to storms and wind, that they may take root deeper. Therefore let none think they be better because they be free. God is preparing and fitting them for that which is prepared for them.
亲爱的，有时候上帝的教会和子民会有这样的情况，上帝会给予他们免受重大困难的特权，直到他们被培养起来并获得坚韧和力量；这并不意味着上帝比他所锻炼的其他人更爱他们，相反，当他们因正义而受苦时，这是一种特权。“因为你们蒙恩，不但得以信服基督，还得以为他受苦。”（腓立比书 1:29）他更加宠爱他们，更加关怀他们。其他人没有那种恩典的力量，所以上帝保护他们，就像年幼的植物被我们用灌木丛围绕着，以防止外界因素的侵害；但当它们扎根后，这些灌木丛就会被移走。因此，上帝用支撑和安慰环绕着他的子民，直到他们扎根；但之后，他们会面临风暴和风雨，以使他们的根深扎。所以，不要因为自由而认为自己更好。上帝正在准备和装备他们，为他们所预备的事。

'We having the Spirit, as it is written, I believe, therefore have I spoken; we also believe, therefore we speak.'
我们有圣灵，正如经上所写：“我信，所以我说话；我们也信，所以我们说话。”

The holy apostle doth here, as an entrance into this discourse, fully set forth his condition under the cross, and the sufferings as a believer; that is, he was bold and confident, notwithstanding all sufferings, in hope of the resurrection, and glory to come. And he sets out his faith by comparing his faith with them in former times. 'We having the same Spirit of faith' that they had before, as Abraham, and David, and others, we are not alone, neither in sufferings nor in our comforts. We have the same combats and the same comforts, the same Spirit of comfort and grace, according 'as it is written, I believe, therefore I have spoken; we also believe, therefore do we speak.' He made David's case, Ps. 116:10, parallel to his own. They were both in trouble and affliction, both confess to God in the midst of his congregation. Saint Paul had the same Spirit: 'we believe and speak,' as they believed and spake. I shall have the present life of Christ manifested in me. I know by experience that I shall be carried along by the life, and power, and Spirit of Christ, and afterward I look for a glorious resurrection, as is specified in the next verse.
圣使徒在这里，作为进入这篇论述的开端，充分阐述了他在十字架下的境况和作为信徒的苦难；也就是说，尽管遭受一切苦难，他在复活的希望和将来的荣耀中仍然勇敢和自信。他通过将自己的信仰与以前的人进行比较来表达自己的信仰。“我们有着与他们相同的信心的灵”，就像亚伯拉罕、大卫和其他人一样，我们不是孤单的，无论是在苦难中还是在安慰中。我们有着相同的战斗和安慰，相同的安慰和恩典的灵，正如经上所写：“我因信，所以如此说话；我们也因信，所以如此说话。”他将大卫的情况（诗篇 116:10）与自己的情况相提并论。他们都在困扰和痛苦中，都在上帝的会众中向上帝忏悔。圣保罗有着相同的灵：“我们相信，所以说话”，就像他们相信和说话一样。我将在我身上显明基督的现世生命。我凭经验知道，我将被基督的生命、能力和灵引导，然后我期待着一个荣耀的复活，正如下一节所指明的。

'We having the same Spirit of faith,' not the same with you, and the rest of the members that now live. Now that I conceive is not so much his meaning,* as we having the same Spirit of faith with David, and them before Christ died, with all the professors of religion from the beginning of the world to the end, the same Spirit with you. Now the same spirit with the church in former times, one Spirit runs through the veins of the church in all ages; having the same spirit of faith, he hath the same commanding act of faith. For there be two acts of faith: one we call elicitus, which is, the inward proper act of faith; and there is actus imperationis, whereby it commands the exercises of other graces. As I believe in the proper exercise of grace in itself, and I not only believe, but courageously confess; confession is not so much the proper act of faith, as it is commanded to be exercised by faith. Here is first the life of faith, and then the act and expression of faith with a parallel, David: as David believeth and speaks, so I believe and speak.
我们拥有相同的信心之灵，与你和现在活着的其他成员不同。现在我所理解的不是他的意思，而是我们与大卫、基督死前的人们以及从世界开始到结束的所有宗教信仰者拥有相同的信心之灵，与你们一样。现在，教会在过去的时代拥有相同的灵，一种灵贯穿教会在各个时代的血脉中；拥有相同的信心之灵，他有相同的信心行动。因为信心有两种行动：一种是我们称之为内在适当的信心行动；还有一种是命令其他恩典行动的行动。正如我相信恩典本身的适当行使，我不仅相信，而且勇敢地承认；承认不仅仅是信心的适当行动，而是被信心命令去行使。这里首先是信心的生命，然后是信心的行动和表达，与大卫相似：正如大卫相信并说话，我也相信并说话。

'We have the spirit of faith.' Faith is here the fundamental grace, the radical grace of all. We have faith, and a spirit of faith, and the same spirit of faith. So that faith is the radical grace, it being the grace that exercises all the rest. It is the grace of the new covenant, whereby we are knit to Christ: 'Whosever believeth shall not perish, but have everlasting life,' John 3:15. It is the grace of union that knits us to the root, the foundation of lively Christianity. And therefore he mentions faith in the first place.
我们有信心的精神。信心在这里是基本的恩典，一切的根本恩典。我们有信心，有信心的精神，以及相同的信心的精神。因此，信心是根本的恩典，它是运用其他一切恩典的恩典。它是新约的恩典，通过它我们与基督结合：“凡信的人不至灭亡，反得永生。”（约翰福音 3:15）它是将我们与活泼基督教的根基连接在一起的联合的恩典。因此，他首先提到了信心。

Think of faith as the first grace of the Spirit, that acteth and stirs up all other graces. It is the first, because it is the grace of union that knits us to Christ. It is the grace required in the covenant of grace. It is the grace that giveth God all the glory, therefore fit to be the grace of the covenant. And [it] takes all from man, emptieth a man of all, and giveth all the glory to God, and Christ, whose righteousness we lay hold upon by faith; being therefore the grace of the covenant, the grace of union, the grace of abasing man and glorifying God above all other graces, and the grace that acts and stirs up all other graces; and all other graces do increase, or decrease, as faith increaseth or decreaseth. Therefore 'having received the spirit of faith, we also believe,' &c. Therefore above all other graces labour for faith.
把信仰看作是圣灵的第一个恩典，它激发并激励其他所有的恩典。它是第一个，因为它是将我们与基督联系在一起的恩典。它是恩典契约中所需的恩典。它是将荣耀归给上帝的恩典，因此适合成为契约的恩典。它从人身上取走一切，将所有的荣耀归给上帝和基督，我们通过信仰抓住他们的公义；因此，它是契约的恩典，是联合的恩典，是贬低人而将上帝荣耀至上的恩典，是激发和激励其他所有恩典的恩典；而其他所有的恩典都会随着信仰的增长或减少而增加或减少。因此，“既然我们已经领受了信仰的灵，我们也相信”等等。因此，比起其他所有的恩典，要努力追求信仰。

But now we have not only faith, but 'the same Spirit of faith,' which sheweth the original whence faith cometh. The spirit of faith is an excellent attribute to faith, to shew that faith as all other graces comes from the Spirit; and if all other graces come from the Spirit, then the grace of graces, faith especially. The Spirit is either the Holy Ghost himself, called the Spirit, partly passively, because the Holy Ghost is breathed from the Father and Son, and partly actively, because the Spirit doth spirare, breathe into us. All the life and comforts we have is from the Spirit. The Holy Ghost comes a spirando, not a generando. He doth breathe all grace and comfort into God's children, and therefore [is] called the Spirit. Now as the Holy Ghost infuseth all grace and comfort, he works first a gracious disposition in God's children, which is called the Spirit. The Holy Ghost is called not only the Spirit, but a gracious disposition and temper of our soul, whereby our spirits are made suitable to the Holy Ghost; for the Holy Ghost puts an impression upon every soul that comes to heaven, like itself, and sets a stamp of holiness upon it, and renews the image of Christ. Again, the Spirit is also called spirit, as to 'walk by the Spirit, and live by the Spirit;' that is, to live in an holy and gracious disposition wrought in us by the Holy Ghost. Now as in general a gracious frame of soul is called spirit, so every grace is called the grace of the Spirit; as the 'spirit of faith,' and the 'spirit of love,' and the 'spirit of a sound mind,' and the spirit of the 'fear of the Lord,' and the 'spirit of counsel,' because they issue immediately from the Spirit, and sanctification wrought in us by the Spirit of God. For the Spirit of God will infuse a divine nature into us, which we call the Spirit, being the seed of all grace. And then comes the spirit of all other graces. As in original sin there is the seed of all corruption, so in the Spirit the seed of regeneration is the seed of all grace, hope, and faith, and love, and whatsoever.
但现在我们不仅有信心，还有“同样的信心之灵”，它显示了信心的来源。信心之灵是信心的一个优秀属性，它表明信心和其他一切恩赐都来自圣灵；如果其他一切恩赐都来自圣灵，那么恩赐中最重要的信心尤其如此。圣灵既是圣父和圣子所呼吸出来的圣灵，因此被称为圣灵，既是被动的，又是主动的，因为圣灵向我们吹气。我们拥有的一切生命和安慰都来自圣灵。圣灵不是通过生育而来，而是通过吹气而来。他将所有的恩典和安慰都吹入上帝的儿女们，因此被称为圣灵。现在，正如圣灵注入了所有的恩典和安慰一样，他首先在上帝的儿女们中产生了一种恩慈的倾向，这就是所谓的圣灵。圣灵不仅被称为圣灵，还是我们灵魂的一种恩慈的倾向和性情，使我们的灵魂与圣灵相适应；因为圣灵给每一个来到天堂的灵魂都印上了自己的印记，并在其上刻上了圣洁的印记，并更新了基督的形象。 再者，圣灵也被称为灵，就是“凭着圣灵行事，靠着圣灵活着”的意思；也就是说，凭着圣灵在我们里面创造的圣洁和恩典的心态来生活。现在，一般来说，灵魂的恩典状态被称为灵，所以每一种恩典都被称为圣灵的恩典；比如“信心的灵”，“爱的灵”，“健全心灵的灵”，“敬畏主的灵”，“谋略的灵”，因为它们都是直接来自圣灵，并且是由上帝的圣灵在我们里面创造的成圣。因为上帝的圣灵会将神性注入我们，我们称之为圣灵，它是所有恩典的种子。然后，其他所有恩典的灵就会随之而来。就像原罪中有所有腐败的种子一样，圣灵中的重生种子是所有恩典、希望、信心和爱的种子。

Now, as we say, though there be one general ocean, yet it hath several names according to the several coasts it washeth, and therefore called the British seas, the Irish seas, the Mediterrane* seas, the French seas. There is but one sea, yet [it] hath its terms according to the several coasts. So the Spirit is one Spirit, but as it begets several graces, so it hath several names. As it giveth faith, it is called the spirit of faith; as it enableth us to suffer, the spirit of assistance, or supportation. There be also animal spirits in the veins, and vital spirits in the liver and heart. So it is with the Spirit of God. It is the spirit of such a grace and such a grace as there is occasion to use it. So that the apostle terms the work of God's grace in the hearts of his children a spirit of faith; faith therefore is wrought by the Spirit of God, and that is the doctrine. The excellent grace of faith is from the Spirit. For it is called from the work of it, 'a spirit of faith.'
现在，正如我们所说的，虽然有一个总的海洋，但根据它所沿岸的不同海岸线，它有几个不同的名称，因此被称为英国海、爱尔兰海、地中海、法国海。虽然只有一个海洋，但根据不同的海岸线有不同的称呼。同样，圣灵是一个圣灵，但它产生了几种恩赐，因此有几个名称。当它赋予信仰时，被称为信仰的圣灵；当它使我们能够忍受时，被称为帮助或支持的圣灵。在血管中有动物精神，在肝脏和心脏中有生命精神。神的圣灵也是如此。它是一种特定的恩赐和特定的恩赐，因此有使用它的机会。因此，使徒将上帝在他的儿女心中的恩典之工称为信仰的圣灵；因此，信仰是由上帝的圣灵创造的，这就是教义。卓越的信仰恩赐来自圣灵。因为它是根据它的工作而被称为“信仰的圣灵”。

What need I prove it? For all things above faith are above nature. The objects of faith are above nature, which are merely mysteries. There is no seed of faith in us at all. It is harder to believe than to fulfil the law; for there are seed of all commandments of the moral law, some impressions of it are yet left in our natures to serve God in some measure, to do justice. So that the moral men and pagans have been excellent in that kind. But to believe requires the revelation of the objects, which are supernatural things, above nature, contrary to carnal reason. Faith hath no friend at all in us. There is a cursed enmity of nature against every article of faith to call the foundation itself into question; and we are prone to believe our own lying hearts and Satan in time of temptation, rather than divine truths. To believe the favour of God to a sinner, the heart will not conceive of it, unless the Spirit of God sets down to the soul that it is so. To believe life everlasting and glory, they be things above nature. Unless they were revealed by the Spirit, who would have believed these things? And therefore it must be power divine that must raise the heart above itself. Nothing can work above its own sphere. Nature cannot rise higher than nature; a river cannot rise higher than the spring from whence it ariseth; nothing can do above its activity. Natural things cannot apprehend spiritual things. The acts of faith are above nature. For a soul, a guilty soul, a soul under the guilt of sin, to apprehend the favour and mercy of a just and holy God, unless there be a Spirit to raise the soul above all guilt, and to see more mercy in God than sin in itself, it must be a supernatural act to do this. To overcome the world, all temptations on the right hand of pleasure and profit, and on the left hand fear and danger, is above nature. But faith enableth a man to overcome the world. Therefore it must be the spirit of faith that enables him to overcome himself, the world, and the prince of the world and his temptations, where the object and the act is supernatural. Therefore surely we must have a spirit above our own. A man must be more than a man, he must be a spiritual man, that doth the things that faith enableth him to do. Therefore faith is wrought by the Spirit; for a man to be able to conquer God himself, by his word and promise, it must be by God. And this must be by a spirit of faith. As our Saviour Christ overcome by the woman of Canaan, 'O woman, great is thy faith,' Mat. 15:28. And then Satan especially joineth against this grace of faith, because it most opposeth him in all his temptations and methods. Moreover, we must have a Spirit of faith not only to work faith in us, but likewise in every act and exercise of faith; for though we have the grace of faith, we cannot act and raise ourselves upon occasion, as the object is present, and duties to be done by the Spirit. 'He giveth both the will and the deed,' Phil. 2:13. And for all these reasons there is a necessity of the Spirit to work faith.
我需要证明什么？因为一切超越信仰的事物都超越自然。信仰的对象是超越自然的，仅仅是神秘的。我们内心没有信仰的种子。相比履行法律，相信更难；因为道德法律的所有诫命都有种子，我们的本性中仍然留有一些印象，以某种程度上侍奉上帝，行公正。所以道德人和异教徒在这方面都表现出色。但相信需要揭示超自然的对象，这与肉体的理性相悖。信仰在我们内心中没有任何朋友。我们的本性对每一个信仰的要素都怀有诅咒般的敌意，甚至对基础本身产生质疑；在诱惑时，我们倾向于相信自己虚伪的内心和撒旦，而不是神圣的真理。要相信上帝对罪人的恩宠，心灵不会构想出来，除非上帝的灵向灵魂降临并告诉它是这样的。要相信永生和荣耀，那是超越自然的事物。如果不是灵魂启示这些事物，谁会相信呢？因此，必须是神圣的力量才能将心灵提升超越自身。 没有什么能超越自己的领域。自然不能超越自然；河流不能超过它所源自的泉水；任何事物都不能超过它的活动能力。自然的事物无法理解属灵的事物。信仰的行为超越了自然。对于一个灵魂来说，一个有罪的灵魂，一个被罪恶所负累的灵魂，要理解一个公正和圣洁的上帝的恩典和怜悯，除非有一个能将灵魂提升到超越所有罪恶的精神，并在上帝中看到更多的怜悯而不是罪恶，这必须是一个超自然的行为。战胜世界，战胜右手的享乐和利益的诱惑，战胜左手的恐惧和危险，这是超越自然的。但是信仰使人能够战胜世界。因此，必须是信仰的精神使他能够战胜自己、世界、世界的王和他的诱惑，其中对象和行为是超自然的。因此，我们肯定必须有一个超越自己的精神。一个人必须超越人的本质，他必须是一个属灵的人，才能做到信仰使他能够做到的事情。因此，信仰是由圣灵创造的；一个人要能够凭借上帝的话语和应许征服上帝自己，那必须是通过上帝的力量。 这必须是出于信心的灵。正如我们的救主基督被迦南妇人战胜时所说的，“妇人，你的信心是大的”，马太福音 15:28。撒旦尤其反对这种信心的恩典，因为它在他的所有诱惑和手段中最与他相对。此外，我们必须有一个信心的灵，不仅在我们内心产生信心，而且在每一次信心的行动和锻炼中都要有；因为虽然我们有信心的恩典，但当对象出现和需要履行职责时，我们不能自己行动和提升，而是需要圣灵的帮助。“他使你们立志行事”，腓立比书 2:13。出于这些原因，有必要有圣灵来产生信心。

Therefore faith is a gift of the Spirit. 'To you it is given to believe,' Mat. 13:11. 'Faith is not of ourselves, but the gift of God,' Eph. 2:8, and a rare, excellent, and peculiar gift it is. The point is plain, that this excellent grace of faith, whereby we go out of ourselves and fetch all without, it is from the Spirit of God, which indeed is first a Spirit of faith before it is a Spirit of love and patience. This is the first work of the Spirit; the first work of the Spirit is a spirit of faith, and then of love, and patience, and contentation with the condition, but first the spirit of faith.
因此，信仰是圣灵的恩赐。“给你们明白天国的奥秘，不是给他们明白的。”（马太福音 13:11）“因为你们得救是本乎恩，也因着信，这并不是出于自己，乃是神所赐的。”（以弗所书 2:8）信仰是一个稀有、卓越和特殊的恩赐。明显的是，这种卓越的信仰的恩典，使我们超越自己，从外部获取一切，它来自于神的灵，事实上，它首先是一种信仰的灵，然后才是爱的灵和忍耐的灵。这是圣灵的首要工作；圣灵的首要工作是信仰的灵，然后是爱的灵、忍耐的灵和对处境的满足，但首先是信仰的灵。

Use 1. And if it be so that faith comes from the Spirit of God, and groweth not in ourselves, then we must learn whither to go for it; to pray, 'Lord, increase our faith,' Luke 17:5. If we want it, to expect it in the use of sanctified means, even to look for it from above. 'Every good and perfect gift cometh from the Father of lights,' James 1:17, and therefore this excellent gift of all gifts. And account it an excellent grace, and that will make us sue more for it. We must have a Spirit of faith, else all things are nothing, for that is a fundamental grace. 'Therefore look to the power of the Spirit of God for it, the Spirit being the agent of the Father and the Son here below. As it proceeds from the father and the Son, so it works from the Father and the Son; and by faith assures us of the love of the Father and the Son, for it knoweth what is in the breast of the Father and the Son.
使用 1. 如果信仰来自上帝的灵，而不是自己生长，那么我们必须学会去哪里寻找它；祈求：“主啊，增加我们的信心。”（路加福音 17:5）如果我们需要它，就在使用经过圣化的方法时期待它，甚至从上面寻找它。“各样美善的恩赐和各样全备的赏赐都是从上头来的，从众光之父那里降下来的。”（雅各书 1:17）因此，这是所有恩赐中最优秀的恩赐。并且将其视为一种卓越的恩典，这将使我们更加渴望它。我们必须拥有信心的灵，否则一切都是虚无的，因为这是一种基本的恩典。因此，要寻求上帝的灵的能力，因为这个灵是在这里代表父和子的代理人。它既来自父和子，也从父和子中发挥作用；并且通过信心向我们保证了父和子的爱，因为它知道父和子的内心深处。

Use 2. And then if God doth give this act of faith, this supernatural eye of faith, this supernatural hand of faith to lay hold, eyes to see, this supernatural hand of faith to lay hold, and stomach of faith to digest, then it is not every one that hath it; all have not faith. And therefore if we have faith, if we can go out of ourselves and rely on the promise, thank God for it; thank God for it more than for any grace or gift in the world. For, beloved, we are stubborn, alike dead, dark, rebellious alike by nature; and for us that be all of the same condition by nature to be raised to a supernatural condition, to have an eye and hand to see and reach to things above nature, and to make them our own, this is a peculiar grace; and therefore not unto us, but unto the Spirit of God, be all the glory and praise.
使用 2。然后，如果上帝赐予这种信心的行动，这种超自然的信心之眼，这种超自然的信心之手去抓住，眼睛去看见，这种超自然的信心之手去抓住，以及信心之胃去消化，那么并不是每个人都拥有它；并非人人都有信心。因此，如果我们有信心，如果我们能够超越自己，依靠应许，感谢上帝；比起世上的任何恩典或礼物，更要感谢上帝。因为，亲爱的，我们都是顽固的，同样是死的，黑暗的，同样是由本性造成的叛逆者；对于我们这些本性都相同的人来说，被提升到超自然的状态，拥有看见和触及超越自然的事物的眼睛和手，并使它们成为我们自己的，这是一种特殊的恩典；因此，所有的荣耀和赞美都归于上帝的圣灵，而不是我们。

Use 3. And then let us take heed that we do not rashly or hastily attempt any suffering or doing, without looking to the Spirit of God for a new exercise of faith, that now being to use faith, we may have the Spirit to raise up the habit, which otherwise will be a dormant and sleepy habit; that as occasion is offered, so we may have fresh strength suitable to the fresh occasions. The same faith we had before will not serve for the present time, especially if there be increase of trouble. And if the actions to be performed be more difficult, according to the increase of trouble and hardness of business we are about, we must beg a greater measure of faith. So that indeed the life of a Christian is nothing but a dependency since the fall, under the covenant of grace. We are under guidance of the Spirit, not only to prop and strengthen us with habits, as we call them, but likewise on every occasion to raise and stir up our graces, and to persuade the soul to receive them. It is faith that stirs up all grace, and directs all grace, and holds every grace to its work, and, so long as it continueth, keepeth all other graces in exercise.
使用 3。然后让我们谨慎，不要轻率或匆忙地尝试任何苦难或行动，而不寻求上帝的灵来获得新的信仰锻炼，现在正是使用信仰的时候，我们可以有灵来培养这个习惯，否则它将是一种沉睡的习惯；随着机会的出现，我们可以有适合新机会的新力量。我们之前拥有的同样的信仰在现在的时候不再适用，特别是如果困难增加。如果要执行的行动更加困难，根据困难和业务的增加，我们必须祈求更大的信仰。所以实际上，基督徒的生活只是在恩典的约束下，自堕落以来的依赖。我们在圣灵的引导下，不仅要用习惯来支撑和加强我们，我们称之为习惯，而且在每个场合都要激发和激励我们的恩典，并劝说灵魂接受它们。是信仰激发了所有的恩典，并指导了所有的恩典，并使每个恩典保持其工作，只要它持续下去，就会使所有其他的恩典保持活跃。

But more particularly, by the spirit of faith he meaneth the receipt of a powerful faith, because a spirit of faith; and a constant faith, because it is a spirit of faith; for the spirit is put to things that be strong and constant. And the Spirit is a strong worker, and it is the spirit of faith; and a free worker, because it is a spirit of faith that works more or less according as it seeth need. It is an holy grace, because it comes from the Holy Spirit; and therefore it is a grace indeed that makes us holy.
但更具体地说，他所指的信心之灵是指接受一种强大的信心，因为它是一种信心之灵；以及一种持久的信心，因为它是一种信心之灵；因为灵是用于坚强和持久的事物。而这灵是一个强大的工作者，它是信心之灵；也是一个自由的工作者，因为它是根据需要多多少少地工作的信心之灵。它是一种圣洁的恩典，因为它来自圣灵；因此，它确实是使我们圣洁的恩典。

First, It is a spirit of faith, that is, a powerful work of faith. Now a spirit of faith doth overcome our unbelieving natures, a spirit works strongly, takes away actual resistance. Faith comes not by persuasion, but by a powerful waking strength; for if it came by persuasion, the devil would persuade to unbelief sooner than the Spirit should persuade to faith. For he hath more help for unbelief than there is for faith. We have in us more arguments against truth and against goodness than for it. And therefore if it were but a mere persuasion, and the soul not overpowered by the Holy Ghost to believe, it would never believe. So that it is not left indifferent to us to believe or not believe when God's Spirit comes. But the Spirit, as wind, is a powerful work[er], and because it takes away all prevailing resistances from the soul, and makes way for itself, bringing an heavenly light into the understanding, and a spiritual kind of reasoning, and an heavenly obedience into the will, bowing it to obedience of divine truths to yield to them, because by little and little it consumes corruption, it takes away prevailing corruption, and makes the soul believe, though there be roots of infidelity remaining.
首先，这是一种信仰的精神，也就是一种强大的信仰行动。现在，信仰的精神能够克服我们不信的本性，它能够强烈地起作用，消除实际的抵抗。信仰不是通过说服而来，而是通过强大的觉醒力量而来；因为如果是通过说服来的，魔鬼会比圣灵更早地说服人们不信。因为他对于不信有更多的帮助，而对于信仰的帮助则较少。我们内心中有更多的论据反对真理和善良，而不是支持它。因此，如果只是一种简单的说服，灵魂没有被圣灵压倒性地使其相信，那么它永远不会相信。所以当上帝的圣灵降临时，我们并不是可以选择相信或不相信。 但是，灵，如同风一样，是一种强大的工作[者]，因为它从灵魂中消除了所有的抵抗力，为自己铺平了道路，将天上的光明带入理解之中，带来一种属灵的推理，将天上的顺从带入意志之中，使其顺从神圣的真理，因为它逐渐消除了腐败，消除了占主导地位的腐败，并使灵魂相信，尽管仍然存在不信仰的根源。

The Spirit takes down the rebellion of nature so far that it shall not prevail. They never have the spirit of faith that think they can resist. When the Spirit comes it subjects all to its work. But I will not make a counterpoint of it. But, indeed, the spirit of faith takes away all resistances, which is to be observed, not only against divers heresies in this time, or opinions at least that tend that way, for they end in a little better than heresy; but likewise to think what an excellent grace it is, how much we are beholding to God for it, how to importune God for it, considering it is such a supernatural, holy, and powerful grace of the Spirit. And then it is a constant work. God's children do not only believe now and then, but they have a spirit of faith. Now spirit implieth a constant inclination, in the Scripture phrase, as a spirit of lying, of falsity, of envy, is an inclination that way; and a spirit of faith is a constant inclination wrought in the spirit to live by faith constantly, to depend upon God for all things, pardon of sins, life everlasting, provision and protection in this world.
精神将自然的反叛压制到不能胜过。那些认为自己可以抵抗的人从未有过信仰的精神。当精神降临时，它使一切顺服于它的工作。但我不会对此提出反对意见。但是，确实，信仰的精神消除了所有的抵抗，这不仅仅是针对这个时代的各种异端邪说，或者至少倾向于那种观点，因为它们最终比异端邪说稍微好一点；而且还要思考这是一种多么卓越的恩典，我们对上帝有多么感激，如何恳求上帝给予我们这种超自然、圣洁和有力的恩典，因为这是一种持续的工作。上帝的儿女不仅仅是偶尔相信，而是有一种信仰的精神。现在，精神在圣经的措辞中意味着一种持续的倾向，就像撒谎的精神、虚伪的精神、嫉妒的精神是一种倾向；而信仰的精神是一种在灵魂中产生的持续倾向，不断地凭借信仰生活，依靠上帝的一切，包括罪的赦免、永生、在这个世界上的供应和保护。

Again, Because it is called the 'spirit of faith,' it sheweth that it is a free grace, and the grounds why some have more or less faith, it is free for measure and free for time. They that have faith have the spirit of faith. They have not faith at command. No. The Spirit bloweth where it listeth, more or less. If you ask why some have great, some less, faith? It is because God seeth it needful for them in afflictions to have a great measure of faith, them that are wretched in the world, that have pre-encountered great dangers and afflictions, it is necessary to have a great measure of faith, and God giveth it. For the Spirit is a wise Spirit, and giveth faith according to the exigencies of particular persons more or less, for it is a Spirit.
再次，因为它被称为“信心的灵”，这表明它是一种自由的恩典，而为什么有些人有更多或更少的信心的原因，是因为它在程度和时间上是自由的。那些有信心的人拥有信心的灵。他们不能随意拥有信心。不是的。圣灵随意吹动，程度或多或少。如果你问为什么有些人有很大的信心，有些人有较少的信心？这是因为上帝看到在苦难中，他们需要有很大的信心，那些在世界上痛苦的人，那些已经遭遇过巨大危险和苦难的人，有很大的信心是必要的，而上帝会给予。因为圣灵是一个智慧的灵，根据个别人的需要，给予不同程度的信心，因为它是一个灵。

The things God works by his Spirit, in regard of the freeness of them, are called graces; they as they are wrought by the Spirit are called the graces of the Spirit. The graces of the Scriptures are not like the graces of the heathens in their ethics and morals, who call them habits,* but they have their names from their efficiency, the spirit of love, as they be from God's freeness; they are called the spirit of faith, as referring all to the work of God's Spirit, because as we are saved by grace, so we must be ready to give all glory to the work of the Spirit.
上帝通过他的圣灵所做的事情，就其自由性质而言，被称为恩典；它们因为是由圣灵所作而被称为圣灵的恩典。圣经中的恩典与异教徒在伦理和道德方面的恩典不同，后者称之为习惯，而圣经中的恩典则因其效力而得名，即爱的圣灵，因为它们来自上帝的自由；它们被称为信仰的圣灵，因为它们将一切归功于上帝的圣灵的工作，正如我们是因恩典得救，所以我们必须准备好将所有的荣耀归给圣灵的工作。

And therefore we should not be much discontent if we have not so great a measure as others have, but thankful for the least properties of faith, for the measure of it comes from the Holy Ghost, who is a free worker. The Holy Ghost is not a natural worker, as fire burneth with extremity of its strength, because it is a natural agent, but the Holy Ghost being a wise and free agent, works according to his good will and pleasure. And therefore take heed how we grieve the Spirit of God, which is a Spirit of faith; but as the apostle giveth wise counsel, 'Work out your salvation with fear and trembling,' Philip. 2:12, because it is God that giveth the will and the deed of his good pleasure. If we esteem not the Spirit as we should, the Spirit may withdraw and suspend the sweet exercise of faith, though not wholly take it away, because it is a grace that proceeds from a free agent, the Holy Ghost.
因此，如果我们没有像其他人那样伟大的信仰，我们不应该太不满，而应该感激信仰的最小属性，因为它的程度来自圣灵，圣灵是一个自由的工作者。圣灵不是一个自然的工作者，就像火焰以其极大的力量燃烧一样，因为它是一个自然的作用者，但圣灵是一个智慧和自由的作用者，按照他的意愿和喜悦工作。因此，要小心我们如何使神的灵忧伤，这是一个信仰的灵；但正如使徒给出的明智的劝告，“你们要恐惧战兢地作成你们得救的事”，腓立比书 2:12，因为是神给了他的喜悦的意愿和行动。如果我们不像应该那样尊重圣灵，圣灵可能会撤回并暂停信仰的甜蜜运行，尽管不会完全带走它，因为它是来自一个自由的作用者，圣灵。

And it is said likewise, we have the same spirit of faith, because the same Spirit of God works the same faith from Adam, the first believer, to the end of the world. Beloved, those before Christ, they were saved by Christ, as we read, Acts 15:8, 9, 'When our hearts are purified, we are saved by faith as they were.' There is one Spirit breathed into all the children of God to the end of the world, the same Spirit is in the hidden members. What shall I say? The same Spirit with them, the same Spirit with Christ their head; one self-same Spirit is in Christ our head, and in all the members of Christ from the beginning to the end of the world. And as there is one Spirit, so one spirit of faith in regard of the object, the same things believed. For though faith be diverse, according to the diversity of belief, yet in regard of the things believed, and the cause of faith, the Spirit, they are all one: 'Jesus Christ, the same yesterday, and to-day, and for ever,' Heb. 13:8.
据说，我们有着相同的信仰精神，因为同样的上帝之灵在从亚当这个第一个信徒到世界末日的人们身上运行着同样的信仰。亲爱的，那些在基督之前的人，他们是因基督而得救的，正如我们所读的，使徒行传 15:8,9，“当我们的心被洁净时，我们像他们一样因信得救。”有一个灵被吹入所有上帝的儿女，直到世界的尽头，同样的灵存在于隐藏的肢体中。我该说什么呢？与他们同样的灵，与基督他们的头同样的灵；同样的灵存在于我们的头基督里，也存在于从世界开始到世界末日的基督的所有肢体中。正如有一个灵，所以在信仰的对象上有一个信仰的精神，相信的事物是相同的。因为虽然信仰根据信仰的多样性而不同，但在所相信的事物和信仰的原因上，那灵是一样的：“耶稣基督，昨天、今天、直到永远，都是一样的。”（来 13:8）

There is nothing we believe in the gospel, but they did believe believe Christ. Our faith is Abraham's faith and David's faith. I will give an instance before Christ. Abraham believed in Christ, 'and saw his day and rejoiced,' John 8:56. And the sacrament of circumcision was 'a seal of the righteousness of faith,' Rom. 4:11, as our sacraments are seals of our faith. And likewise they gave all to the Spirit of God. 'Breathe thy law into our hearts.' And Moses giveth the reason why they heard and saw in the wilderness, and profited not. God gave them not an heart. All was given to the Spirit, as now, and life everlasting.
我们对福音没有任何信仰，但他们确实相信基督。我们的信仰是亚伯拉罕的信仰和大卫的信仰。我将在基督之前给出一个例子。亚伯拉罕相信基督，“他看见我的日子，就欢喜”，约翰福音 8:56。割礼的圣礼是“信心的印记”，罗马书 4:11，正如我们的圣礼是我们信仰的印记。同样，他们将一切都交给了上帝的灵。“将你的律法吹入我们的心中。”摩西解释了他们在旷野中听到和看到却没有得益的原因。上帝没有给他们一个心。一切都交给了圣灵，就像现在一样，以及永生。

They believed as well as we do now. 'At thy right hand are pleasures for evermore,' Ps. 16:11. Christ was believed as well as now. He was Immanuel then, and with them as well as with us, though we have a farther measure of revelation. Christ is laid, Christ is a corner stone, 'and whosoever believeth on him shall not be ashamed,' 1 Peter 2:6. There was the same covenant of grace. 'Whosoever believeth shall not perish, but have everlasting life,' as now, John 3:15. And therefore believers are called 'the children of Abraham,' Gal. 3:7, heaven, 'the bosom of Abraham,' Luke 16:23. Women-believers are called 'the daughters of Abraham,' Luke 13:16, because there is one spirit of faith in believers from the beginning of the world to the end of it. Now the particulars are revealed more clearly, the canon is enlarged, the gospel is added to the precepts of the law, but notwithstanding, for fundamental points, they are the same from the beginning to the end of the church. The difference between them and us was in outward garments, in outward affections. As a man differs from a child in garments and outward habit, and yet is the same man, so the church of the Jews and our church are all one church, only differing in ceremonies and outward concernments, and yet still the same church. The difference is the accidental and outward; the essential main points are always the same. And therefore the grand point of faith, we believe, is not yesterday's faith, as the papists would make it, like the Gibeonites, that when they came but from hard by, came with mouldy bread and shoes, counterfeiting that they came from a far country.* So you shall have it in every papist's mouth, Ours is the ancient religion, the fathers' religion, when it was but of yesterday, and of all novelties; but we are true catholics, because we believe an universal truth, the same spirit of faith which they had in ages of the church before. We believe nothing but what Abraham, Moses, David, and the prophets believed. We are the catholics. We are not upstarts, and I prove it by this reason. There is nothing we believe but they believed; whatsoever we believe all the ancient fathers and patriarchs believed.
他们当时和我们现在一样相信。诗篇 16:11 说：“在你右手中有永远的福乐。”当时人们也相信基督，就像我们现在一样。他当时是以马内利，与他们一样与我们同在，尽管我们有更多的启示。基督是被安放的，基督是房角石，“信靠他的人必不至于蒙羞。”彼得前书 2:6。那时也有同样的恩典约定。“凡信的人不至灭亡，反得永生。”约翰福音 3:15，就像现在一样。因此，信徒被称为“亚伯拉罕的子孙”，加拉太书 3:7，天堂被称为“亚伯拉罕的怀抱”，路加福音 16:23。女信徒被称为“亚伯拉罕的女儿”，路加福音 13:16，因为从世界开始到结束，信徒都有同样的信仰精神。现在的细节更加清晰，圣经更加完整，福音加入了律法的诫命，但是不管怎样，对于基本的信仰观点，教会从始至终都是一样的。他们和我们的区别在于外在的衣着，外在的情感。 正如一个成年人在服装和外表习惯上与一个孩子不同，但仍然是同一个人，犹太教的教堂和我们的教堂也是同一个教堂，只是在仪式和外在事务上有所不同，但仍然是同一个教堂。区别在于偶然和外在的方面，而本质上的主要观点始终是相同的。因此，我们相信的重要信仰观点并不是昨天的信仰，正如天主教徒所认为的那样，就像基遍人一样，当他们只是从附近来时，带着发霉的面包和鞋子，假装他们来自远方。所以你会听到每个天主教徒都在说，我们的是古老的宗教，是父辈的宗教，但实际上它只是昨天的事情，是所有新奇事物中的一种；但我们是真正的天主教徒，因为我们相信一个普遍的真理，就是他们在教会历史的时代中所拥有的信仰精神。我们相信的只是亚伯拉罕、摩西、大卫和先知们所相信的。我们是天主教徒。我们不是新兴的，我用这个理由来证明。我们相信的一切都是他们所相信的；我们所相信的一切都是古代的父辈和祖先们所相信的。

Now that faith is most catholic that all the patriarchs, prophets, and apostles believed, and that they themselves believe. They only add patcheries of their own, and therefore they have a new faith, but we the same. They believe the two sacraments, but they add their own. They believe the Scriptures, but they add traditions. They believe salvation from Christ, but they add works; believe we must call upon God, but they add saints to Christ in invocation and mediation. They have destructive additions of their own, which spoileth all in the conclusion. What they have we have; but their patcheries neither they nor we have; and therefore is not our faith more catholic, that holds the same things with the patriarchs and prophets, more than they that have only mere additions of their own?
既然信仰是最普遍的，所有的教父、先知和使徒都相信，他们自己也相信。他们只是添加了自己的修补，所以他们有了一个新的信仰，但我们的信仰是相同的。他们相信两个圣礼，但他们添加了自己的。他们相信圣经，但他们添加了传统。他们相信基督的救恩，但他们添加了行为；我们相信必须呼求上帝，但他们在祈祷和调解中添加了圣徒。他们有自己的破坏性添加，这破坏了一切。他们拥有的我们也有；但他们和我们都没有他们的修补；因此，我们的信仰是否更普遍，与教父和先知持有相同的信仰，而不是只有他们自己的修补？

That wherein they differ from us is not catholic in their own confession, for they have it not out of Scripture, nor catholic with us in regard of the divided church that they had. It was neither the faith of the ancients, patriarchs, nor prophets before Christ, nor of the ancient fathers since Christ; and therefore they are fain to fly to traditions and their own devices, and to make articles of their own, as Pius IV. made not many years since as many articles of his own as there be articles in the creed. For they say the present church is led by the Spirit of God infallibly, and according to the present state of the church things must be expounded. Therefore they be true catholics that hold with the ancient church, and them too, in such things as be true. And therefore we deserve the name of catholics, and they of neutralists. For is not that more catholic which is the same with ancient pariarchs, with ancient fathers since Christ, and the same with them, than that wherein they differ from us? Indeed, that wherein they differ from us is merely the act of a private spirit of the one, not as if they did only add and still retain truth, but they defile whatsoever passeth from them. For they do change some things, add some things, take away some things. They change the government of Christ into a tyranny, making the pope head, the sacrament of the Lord's supper into a sacrifice, and transgress every article of religion. They take away the cup in the sacrament, and then their additions are destructive additions. If they add, they overthrow all. As Paul saith to the Galatians, 'If ye be circumcised, Christ shall profit you nothing,' Gal. 5:2; and if you look to be saved by the law, you shall miss of salvation; and 'whosoever teacheth another doctrine different, is anathema, is accursed,' 1 Cor. 16:22. Their additions are destructive additions. If they were perfective, it were another matter, but they add something to faith which overthroweth faith, and something to Christ which takes away Christ. They do not hold to the head, but have another head than Christ, other mediators, and other rules of faith. They do not agree in the principles of faith. They agree that the word is the word; but then to take away the edge of it, they add something to weaken it: their own expositions, traditions, and applications. So that they have what we have, yet they change all points of religion; and the additions are against the foundation, and destructive. Not that but divers of them go to heaven, but it is not by their tenets. But they hold contradictions; and in the hour of death they cleave to the one, and forsake the other. Howsoever, for cavil sake, they hold merits and righteousness with obedience of Christ, yet they that belong to God amongst them, at time of death renounce that religion, and cleave only to Christ and obedience of Christ by justification to faith. But my meaning is not to take up time in these things, but only to breed a love of the religion we have, that hath a justification in the main tenets we hold from the enemy, from the ancient church, from the Christian church, having one spirit of faith. And to say truth, they have the old spirit, as in Revelations, the spirit of Egypt, for so is Rome called, and the spirit of Sodom, and, as it is for the most part called, the spirit of Babylon; for they have a cruel and bloody spirit; and the filthy spirit of the Sodomites, and the idolatrous spirit of Egypt, and the tyrannical city of Babylon: for they have the same spirit with them. But for ancient tenets of religion, we may safely say, that in the main points of religion we have the same spirit of faithful Abraham, the patriarchs, David, the prophets, apostles, and ancient fathers; therefore we may be bold.
他们与我们的不同之处在于他们自己的信仰并不是普世的，因为他们的信仰不来自圣经，也不同于我们所拥有的分裂的教会。这既不是古代先知、古代父辈的信仰，也不是基督以后的古代父辈的信仰；因此他们不得不依赖传统和自己的设想，并制定自己的信条，就像皮乌斯四世不久前制定了与信经中的条文一样多的自己的条文。因为他们说现在的教会是由上帝的圣灵无误地引导的，并且根据教会的现状来解释事物。因此，那些与古代教会以及那些真实的事物保持一致的人才是真正的天主教徒。因此，我们应该被称为天主教徒，而他们应该被称为中立派。因为与我们不同的那一点仅仅是一个人私人精神的行为，不是他们只是添加和保留真理，而是他们玷污了从他们那里传出的一切。 因为他们确实改变了一些事情，增加了一些事情，减少了一些事情。他们将基督的政府变成了暴政，使教皇成为首领，将主餐的圣礼变成了祭品，并违背了每一条宗教信仰。他们拿走了圣餐中的杯子，然后他们的增加就是破坏性的增加。如果他们增加了什么，就会推翻一切。正如保罗对加拉太人所说的：“你们若受割礼，基督就与你们无益了。”（加拉太书 5:2）如果你们寄望于靠律法得救，你们就会失去救恩；“若有人传教给你们别的福音，与你们所领受的不同，他必招那人的咒诅。”（哥林多前书 16:22）他们的增加是破坏性的增加。如果它们是完善的，那就是另一回事，但他们在信仰上增加了一些东西，这破坏了信仰，增加了一些东西，这拿走了基督。他们不坚守元首，而是有别于基督的另一个元首，有别于基督的其他调解者和信仰规则。他们在信仰原则上不一致。他们同意圣经是神的话语，但为了削弱它的力量，他们增加了一些东西：他们自己的解释、传统和应用。 为了让他们拥有我们所拥有的，他们却改变了宗教的所有要点；而这些添加的内容与基础相悖，具有破坏性。并不是说他们中的一些人不会上天堂，但这并不是因为他们的信条。他们持有矛盾的观点；在临终时，他们依附于其中一个，抛弃了另一个。无论如何，为了争辩的缘故，他们坚持拥有基督的功德和义务，然而他们中属于上帝的人，在临终时放弃了那种宗教，只依附于基督和基督的义务，通过信仰得到称义。但我的意思不是在这些事情上花费时间，而只是培养对我们所拥有的宗教的热爱，这个宗教在我们所持有的主要信条中，从敌人、古代教会、基督教会那里得到了称义的理由，拥有一个信仰的精神。说实话，他们拥有古老的精神，就像在启示录中所说的，埃及的精神，因为罗马就是这样被称呼的，还有所多玛的精神，而且通常被称为巴比伦的精神；因为他们拥有残忍和血腥的精神；还有所多玛人的肮脏精神，埃及的偶像崇拜精神，以及暴虐的巴比伦城：因为他们与他们拥有相同的精神。 但对于古代宗教的教义，我们可以放心地说，在宗教的主要观点上，我们拥有与忠诚的亚伯拉罕、族长、大卫、先知、使徒和古代教父相同的精神；因此我们可以大胆地说。

There is one faith from the beginning of the world to the end of the world, the faith of the elect: 'faith once given,' as Jude calls it, ver. 3.
从世界开始到世界结束，有一种信仰，那就是选民的信仰：“一次被赐予的信仰”，正如犹大在第 3 节中所称。

I cannot press this point, but make this use further of it. We have the Spirit of faith, and the same Spirit of faith with them that were before. Therefore let this comfort us, that if we truly believe, we are brought into communion and fellowship with the church that hath been and shall be to the end of the world, that is now in heaven; for we have all one Spirit. Though instead of faith they have vision, yet we have all one Spirit. Is it not a sweet thing to have communion with Abraham, Isaac, and Jacob, and all the prophets and apostles? And so we have, if we be true believers, by the same Spirit of faith. Perhaps we differ in the measure and degree, because the necessities of one are more than the necessities of another; as in organ pipes the same breath is in all the pipes, but some sound little and some have a greater sound, answerable to the making of them, yet one breath makes them all sound. So there is the same Spirit in all the church, but some have little, some great measure, according as their necessities and places in the church are; and therefore it is of great comfort, and it may teach us, as a comfort, that we have communion of saints in this church, that the Spirit is in all, so to love communion of saints. We have 'one faith, one spirit, one baptism,' Eph. 4:5.
我不能强调这一点，但要进一步利用它。我们拥有信心的灵，与之前的人拥有同样的信心的灵。因此，让我们得到安慰，如果我们真正相信，我们就与那些在世界末日之前和之后的教会建立了交流和团契，他们现在在天堂；因为我们都有同一个灵。虽然他们有视觉而不是信仰，但我们都有同一个灵。与亚伯拉罕、以撒、雅各和所有的先知和使徒交流难道不是一件美好的事吗？如果我们是真正的信徒，我们就有这样的交流，因为有同样的信心的灵。也许我们在程度和程度上有所不同，因为一个人的需求比另一个人的需求更多；就像风琴管中的同样的气息，但有些声音小，有些声音更大，与它们的制作相对应，但同样的气息使它们都发出声音。 所以在教会中有同样的圣灵，但有些人有少量，有些人有大量，根据他们在教会中的需要和地位；因此，这是一种巨大的安慰，它可以教导我们，作为一种安慰，我们在这个教会中有圣徒的交通，圣灵在所有人中，所以要爱圣徒的交通。我们有“一信，一灵，一洗”，弗 4:5。

That wherein Christians agree is better advantageous to this purpose to enforce unity and peace than anything wherein they disagree, to make a rupture and fraction. Perhaps they may disagree in ceremonies, in opinion of this or that; but if there be one faith, one baptism, if there be unity in the main, shall other things of less concernment be of force to make a fraction in the church? Oh beloved, no! The church before Christ, and the church after Christ, for garments they did differ, for outward appurtenances. As a child and a man, it is the same person, yet he hath one apparel when young, another when a man; so the church when young had one kind of ceremony, when old another, yet at all times one Spirit. So one church may differ from another in this or that particular outward appendixes, but what is that to the spirit of faith? There is one Spirit of Christ in all; and is not that of greater force to knit together than other lesser matters to make a division? which should teach us more and more to study the unity of the Spirit. Were it not an excellent thing if all Christians in the world had the spirits to agree in the same things, and love the same things that shall be our life in heaven? And it were not heaven on earth if there were no agreement in the judgment and affections of Christians. Therefore study peace; and for other matters, they will follow. Let them not be of that concernment as to make any separation: Philip. 2:1, 'If any consolation, if any peace, if any love,' &c., 'be of like mind one toward another.' Why, what is the cause they press union so much? Because our happiness is in it, and Christ in his excellency, to pray that 'Christ and all may be one,' John 17:11; because the same Spirit that knitteth to Christ knitteth to one another by love, and all grace and comforts are derived to Christians as knit to Christ by faith, and to others by love. If we be not knit to Christ, there is no derivation of grace from the head; where there is no derivation, there is decay of grace suitable. Therefore as we will grow in grace and comfort, there is more force in union than is thought of; and if it were serious[ly] thought of, in regard of our own benefit, we should labour to maintain it.
基督徒在一致的事情上比在分歧的事情上更有利于强调团结和和平，以避免分裂和矛盾。也许他们在仪式上有分歧，在某些观点上有分歧；但如果有一个信仰，一个洗礼，如果在主要方面有团结，那么其他不太重要的事情能够强制在教会中造成分裂吗？哦，亲爱的，不会！在基督之前和之后的教会，他们的服装不同，外在的附属品也不同。就像一个孩子和一个成年人，他是同一个人，但年轻时他有一种服装，成年后又有另一种服装；所以年轻时的教会有一种仪式，老了之后又有另一种，但始终有一个圣灵。所以一个教会可能在某些特定的外在附属品上与另一个教会不同，但对于信仰的精神来说，那又算得了什么呢？基督的圣灵在所有人中都是一样的；难道这不比其他小事情更有力量来团结吗？这应该更加教导我们去研究圣灵的团结。 如果全世界的基督徒都能在同一件事上达成一致，并且热爱那些将成为我们在天堂中的生活的事物，那岂不是一件极好的事情？如果基督徒在判断和情感上没有一致，那地上就不会有天堂。因此，要追求和平；至于其他事情，它们会随之而来。不要让它们成为分离的原因：腓立比书 2:1，“所以在基督里若有什么劝勉，爱心有什么安慰，圣灵有什么交通，心中有什么慈悲怜悯，”“你们就要意念相同，爱心相同。”为什么他们如此强调团结呢？因为我们的幸福就在其中，基督在他的卓越中祈求“使基督和众人都成为一体”，约翰福音 17:11；因为同一圣灵将我们与基督联系在一起，也将我们与彼此联系在一起，通过爱，所有的恩典和安慰都是从基督那里流露出来的，通过信仰与基督相连，通过爱与他人相连。如果我们与基督没有联系，恩典就无法从头上流露出来；没有流露，就会导致相应的恩典减退。因此，如果我们想在恩典和安慰中增长，团结的力量比我们想象的要大得多；如果我们认真思考，考虑到我们自己的利益，我们应该努力维持它。

VERSE 13
第 13 节

We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak.
我们有着相同的信仰精神，正如经上所写：“我相信，所以我说话；我们也相信，所以我们说话。”

You have heard before at large how the apostle answers all discouragements, from God's gracious dealing with them.
你之前听过大量关于使徒如何从上帝的恩慈对待中回应所有的挫折的事情。

Now, St Paul goeth forward with the words read to the end of the chapter, in setting down divers encouragements to help him to go on in his Christian course. One is in the verse I have read to you; 'We have the same spirit of faith, as it is written,' &c.
现在，圣保罗继续用读到的话语，将各种鼓励写下来，以帮助他在基督教的道路上继续前进。其中一个在我给你们读的经文中：“我们有同样的信心之灵，正如经上所记载的”，等等。

We must go through many afflictions, inward and outward, before we come to heaven. And therefore the apostle multiplies grounds of comfort, whereby he may be carried through all to the end of his race.
我们在来到天堂之前必须经历许多内外的痛苦。因此，使徒不断增加安慰的理由，以便他能坚持到比赛的最后。

The first ground of comfort in these words is from the words, 'We have the same spirit of faith' that David and others had before, 'and therefore we speak;' therefore we are bold in our profession.
这些话的第一个安慰之处在于这句话中的“我们有着相同的信仰精神”，就像大卫和其他人以前一样，“因此我们说话”；因此我们在我们的信仰中是勇敢的。

In these words we have already considered divers things. Of faith we shall have occasion to speak afterward.
在这些话中，我们已经考虑了许多事情。关于信仰，我们以后会有机会谈论。

Now whereas he comforts himself from the example of David: 'David believed and spake, and therefore I believe and speak.' We have a sweet pattern how to make use of the Scriptures; in reading of them, read ourselves in the Scriptures. The Scriptures are not only written for us, and written for them that lived in those times; but God, in his infinite wisdom and foresight, knew that whosoever* was in Scripture should be appliable to all times and states of the church: for though it was written at divers times, yet nothing shall fall out to the end of the world, but there is something in Scripture to rule it, else there would need multiplication of Scriptures to the end of the world. And therefore the Scriptures contain necessary truths, both for the times wherein they were written, and for all times to the end of the world. As the apostle argues, 'David believed, and spake,' therefore we may, because the case is alike. The church in regard of prerogatives of salvation, and in regard of many duties and promises, hath the like command and interest from the beginning of the world; as we say of corpus homogeneum, every part of an homogeneal body hath respect to the whole. Every drop of water is water; every spark of fire is fire; but every piece of an arm is not an arm, because it is heterogeneal. I speak of it, because in many prerogatives and promises there is the like reason of every member, and of one member and another; as David speaks and believes, and therefore we speak. 'Abraham believed, and it was imputed for righteousness,' Rom. 4:22; let us believe, and it shall be imputed for righteousness. I believed, and found mercy: if we believe, we shall have mercy. Peter, after he denied his Master, found mercy; if we do the same, we shall find the same, because there is the same reason for the whole church, and every particular member. And, therefore, when we read the Scripture, we should read to take something out for ourselves. When we read any promise, this is mine; and any privileges, these belong to me; when we read a good example, this concerns me; as I said before, 'Whatsoever was before written was written for our learning, that through patience and learning of the Scripture we might have hope,' Rom. 15:4.
现在，他以大卫的例子来安慰自己：“大卫相信并说话，所以我也相信并说话。”我们有一个甜蜜的模式来利用圣经；在阅读时，将自己融入到圣经中。圣经不仅是为我们写的，也是为那些生活在那个时代的人写的；但是上帝在他的无限智慧和预见中知道，无论是谁在圣经中，都适用于教会的所有时代和状态：因为尽管它是在不同的时候写的，但直到世界末日，没有什么事情会发生，而圣经中没有规定，否则就需要将圣经翻倍到世界末日。因此，圣经包含了必要的真理，既适用于它们被写的时代，也适用于世界末日。正如使徒所争辩的，“大卫相信并说话”，所以我们也可以，因为情况是相同的。教会在救赎的特权、许多责任和应许方面，从世界开始就有相同的命令和利益；就像我们所说的 corpus homogeneum，同质体的每个部分都与整体有关。 每一滴水都是水；每一丝火花都是火；但每一块手臂并不是手臂，因为它是异质的。我谈到这个，是因为在许多特权和承诺中，每个成员都有相同的理由，一个成员和另一个成员；正如大卫所说和相信的，所以我们也说。"亚伯拉罕相信，这就算为他的义，"罗马书 4:22；让我们相信，这将算为我们的义。我相信，并找到了怜悯：如果我们相信，我们将得到怜悯。彼得在否认主后找到了怜悯；如果我们也这样做，我们将找到同样的怜悯，因为整个教会和每个特定的成员都有同样的理由。因此，当我们阅读圣经时，我们应该读出一些属于自己的东西。当我们读到任何承诺时，这是我的；任何特权，这些属于我；当我们读到一个好的例子时，这关系到我；正如我之前所说，"凡从前所写的，都是为我们的教训写的，叫我们因圣经的忍耐和安慰得着盼望，"罗马书 15:4。

There is not anything that befalls a Christian in his life, but there is a rule or pattern for it in Scripture. If we were skilful to bring the places and rules together, we should see a ground in Scripture for everything, both for all duties and all things to be believed. And there be not only rules in Scripture, but also rules quickening by example; for divinity is of practical knowledge, and therefore it is enlivened and interlaced with examples, as here he makes use of the example of David. God doth not write us laws, and leave them barely in our possession as commands; but God quickens and enlivens all the rules and promises with the practice of some of the blessed saints. None can read David's psalms but he shall read himself in them. He cannot undergo a trouble, but he shall find David under the same trouble; he shall not need a comfort, but he shall see David comforted with the same comfort; so that he is a pattern for them. It is a comfortable thing to read the Scriptures, because there we shall find whatsoever is useful for us. They that go into a garden that is beset with flowers, they cannot but receive a sweet spirit and breath from the flowers in the very walks; and so there is such a spirit in Scripture, that we cannot read the Scriptures with reverence but there is a sweet savour that springeth from them, which both delights and strengthens at once. No walk is so comfortable as the walk of Scripture; therefore, take our solace there, and we shall see the promises, and those enlivened with examples and patterns, and the Spirit of God bringing the like sweetness and the like strength into ourselves. Oh that we would be more in love with reading of Scripture. We see the apostle Paul, as great a man as he was, encourageth himself and strengthens himself with the pattern of holy David: 'David believes and speaks, and I believe and speak.' So that you see how you may make benefit of the Scripture.
基督徒在生活中所遭遇的一切，圣经中都有规则或模式。如果我们能够巧妙地将圣经中的地方和规则结合起来，我们就会发现圣经中关于一切责任和信仰的根据。圣经中不仅有规则，还有通过例子激励的规则；因为神学是实践性的知识，所以它与例子相互交织，如此处他利用了大卫的例子。上帝并不仅仅给我们写下律法，然后把它们作为命令留给我们；上帝通过一些蒙福的圣人的实践来使所有的规则和应许焕发生机和活力。没有人能读大卫的诗篇而不在其中看到自己。他不能经历困扰，但他会发现大卫也经历了同样的困扰；他不需要安慰，但他会看到大卫得到了同样的安慰；因此，大卫是他们的榜样。阅读圣经是一件令人安慰的事情，因为在那里我们会找到对我们有用的一切。 那些走进一片花园的人，无法不从花朵中感受到甜美的气息；同样，圣经中也有一种精神，我们无法不带着敬畏地阅读圣经，因为从中会涌出一种甜美的香气，既令人愉悦又增强力量。没有比阅读圣经更舒适的事情了；因此，让我们在那里找到慰藉，我们将看到应许，以及那些被例子和模式激励的人，上帝的灵也会将同样的甜美和力量带入我们自己的生命中。哦，愿我们更加热爱阅读圣经。我们看到使徒保罗，一个如此伟大的人，用圣洁的大卫的榜样来鼓励自己和加强自己：“大卫相信并说话，我也相信并说话。”所以你看到了如何从圣经中获益。

From hence you have a rule of enlargement of the Scripture to you, and a rule likewise of application, that when we read the Scriptures we may enlarge them, and apply them to ourselves in particular. And so much for that point, we have faith, the spirit of faith. 'And the same spirit of faith, according as it is written.'
从这里开始，你有一个扩大圣经的规则，也有一个应用的规则，当我们阅读圣经时，我们可以扩大它们，并将其特别应用于自己。至于这一点，我们有信仰，有信仰的精神。'并且有同样的信仰的精神，正如所写的那样。'

The next thing observable is this, that after the spirit of faith he names belief; and after belief, he names speaking; whence observe the connection and knitting together of these things by God, the coherence that God hath made betwixt. First, there is the Father, Son, and Holy Ghost. The Spirit is the agent that works all in the church, it being Christ's vicar on earth, and that Spirit works a spirit of grace in us, in particular a spirit of faith. When the Holy Ghost hath framed our hearts to believe, then we believe; and when we believe, then we speak. So that these go together, the Spirit of God, begetting in us a spirit of faith, and an act of believing answerable to the frame proceeding from a spirit of faith; and then, because faith is the spring and foundation of all other graces, 'we believe, therefore we speak.'
下一个可观察到的事情是，他在信仰的灵魂之后提到了信念；在信念之后，他提到了言语；因此，要注意上帝通过这些事物之间的联系和结合所做的连贯性。首先，有父、子和圣灵。圣灵是在教会中工作的代理人，它是基督在地上的代理人，那个圣灵在我们里面产生了恩典的灵魂，特别是信仰的灵魂。当圣灵塑造了我们的心去相信，我们就相信了；当我们相信时，我们就会说话。所以这些是一起的，上帝的灵魂在我们里面产生了信仰的灵魂，信仰的行为与来自信仰的灵魂的构架相应；然后，因为信仰是所有其他恩典的源泉和基础，“我们相信，所以我们说话。”

First of all, the Spirit of God works a blessed frame in our hearts, here called the 'Spirit of God.'* The Holy Ghost doth not only work by a Christian as an instrument, but works in him as a subject. Our soul is altogether out of frame. The Holy Ghost, therefore, puts us in frame by a spirit of faith, infusing a spirit of knowledge into the understanding, a spirit of obedience into the will. He draweth the will and enlighteneth the understanding, and then we believe. All actions come from a fountain, and spring, and life, and frame within: the Holy Ghost worketh a holy frame, and then we act. We must not think of believing without a spirit of faith first, for that is to conceive of a river without a spring head, or a beam without a sun, or a branch without a root. And therefore, as faith cannot be without the Holy Ghost, so belief cannot be without the spirit of faith, which is only for the clear conceiving of the point. We shall make use of it afterwards.
首先，上帝的灵在我们的心中产生了一种祝福的状态，这里称为“上帝的灵”。圣灵不仅仅是通过基督徒作为工具来工作，而且在他们内部工作。我们的灵魂完全不在状态。因此，圣灵通过注入信仰的灵进入我们的理解力，注入顺从的灵进入我们的意志，使我们恢复状态。他引导我们的意志，启迪我们的理解力，然后我们相信。所有的行动都源自一个泉源、一个源头、一个生命和一个状态：圣灵创造了一个圣洁的状态，然后我们行动。我们不应该认为相信是没有信仰的灵的，因为那就像是想象一个没有源头的河流，或者没有太阳的光束，或者没有根的树枝。因此，正如信仰不能没有圣灵一样，相信也不能没有信仰的灵，这只是为了清晰地理解这一点。我们以后会利用它。

First, a spirit of faith, and then we believe. So that the grace of faith cometh from the Spirit, but the act is ours, and comes immediately from us, which serveth to answer an idle objection against those that be all for grace. If we do all by the help of the Spirit, and we have no liberty, then the Holy Ghost believeth, and the Holy Ghost speaketh, and the Holy Ghost loveth, and not we. The objection is [not] idle against those that be all for free grace.
首先，有一种信仰的精神，然后我们相信。因此，信仰的恩典来自圣灵，但行动是我们自己的，直接来自我们，这有助于回答那些完全依赖恩典的人的无谓反对。如果我们一切都是在圣灵的帮助下完成的，我们没有自由，那么圣灵相信，圣灵说话，圣灵爱，而不是我们。这个反对意见对那些完全依赖自由恩典的人是无效的。

It is true, the grace is from the Spirit, but when the grace is received, the act is from ourselves, not only from ourselves, but immediately from ourselves. We cannot but confess it so.
这是真的，恩典来自圣灵，但当恩典被接受时，行动是由我们自己来完成的，不仅仅是由我们自己，而且是立即由我们自己来完成的。我们不得不承认这一点。

For instance, a windy instrument is fit to sound, but it actually soundeth not till it be blown. So other instruments of hand are fit for music, but it makes not music till it be strucken by the hand. So we do not actually believe, but by an act of the Spirit; but yet the act of believing is our own. The wind in one instrument, and the hand on the other instrument, must make the sounds, and yet the instruments sound. And so, though we have the grace of faith, and faith is ours in believing, yet the very act of believing cometh from the Holy Ghost, though not immediately. We speak, but the Spirit opens our mouth; and we believe, but the Holy Ghost inspires a spirit of faith; and we do, but as we are enabled to do; acti agimus, we move, but moti movemus. So that there is an action and passion in all the graces and exercises we do. We are first patients, and then agents; first the Spirit of God works on us, and then we work; not the Spirit immediately, but we by the Spirit.
例如，一个吹风乐器适合发出声音，但只有在被吹动之后才会发出声音。同样，其他手持乐器适合演奏音乐，但只有在被手击打之后才会发出音乐。所以我们并不是真正相信，而是通过圣灵的行动来相信；但相信的行动是我们自己的。风在一个乐器上，手在另一个乐器上，必须制造声音，而乐器才会发出声音。因此，虽然我们拥有信仰的恩典，信仰是我们在相信中拥有的，但相信的行动实际上来自圣灵，尽管不是直接来自圣灵。我们说话，但是圣灵打开我们的口；我们相信，但圣灵激发了信仰的精神；我们行动，但是我们能够行动；我们是被动的，然后才是主动的；首先是上帝的灵在我们身上工作，然后我们才工作；不是圣灵直接工作，而是我们通过圣灵工作。

So we see how these two are reconciled. We believe, we speak, we do good, and yet the Holy Ghost doth all. How? Thus; the Holy Ghost sets us in a holy frame, and then being in that frame, the Holy Ghost fits us to speak, to do, to work, to suffer, to do all that is to be done. We are the agents, and yet we do no further than as acted by a superior agent. As with the orbs, the inferior orbs move but as they are moved by an higher, except the highest of all: so all the subordinate agents under God, they are moved by God. For if the will were moved, and were not moved by God, then so many wills, so many gods, for there is nothing independent but God.
所以我们看到这两者是如何调和的。我们相信，我们说话，我们行善，然而圣灵却做一切。怎么做到的呢？就是这样；圣灵使我们进入一种圣洁的状态，然后在这种状态下，圣灵使我们有能力说话、行动、工作、忍受，做所有需要做的事情。我们是行动者，但我们只是被一个更高级的行动者所驱使。就像天体一样，次级天体只是被更高级的天体所驱动，除了最高级的天体之外：同样，所有在上帝之下的从属行动者都是被上帝所驱动的。因为如果意志是被驱动的，而不是被上帝所驱动，那么就会有那么多的意志，就会有那么多的神，因为只有上帝是独立的。

But to speak of the positive truth: all the frame of grace comes from the Spirit. We work, but by the Holy Ghost, as Ps. 51:15, 'Open my lips, my mouth shall shew forth thy praise.' Now David saith here, 'We believe, therefore speak;' we speak, but it is God that opens our mouth.
但是说到积极的真理：所有的恩典都来自圣灵。我们努力工作，但是靠着圣灵，正如诗篇 51:15 所说的，“主啊，求你开我的嘴，使我口中传扬你的赞美。”现在大卫在这里说，“我们相信，所以说话；我们说话，但是是上帝打开我们的口。”

But I rather intend points of practice. For besides that proper act of faith to believe, there is a commanding act of faith, which stirs up the soul to do, for faith stirs up all other graces. The proper act is to believe, but by believing it stirs up and quickens all other graces of the soul. Therefore, Heb. 11, you see that all other graces are attributed to faith. By faith Enoch did walk with God, and by faith Noah prepared an ark, and by faith Moses was courageous and bold; and so you see all their excellent graces, they have their spring and stirring up from faith. So that having the same Spirit we not only believe but speak.
但我更倾向于实践的要点。除了适当的信仰行为之外，还有一种命令性的信仰行为，它激励灵魂去行动，因为信仰激发了所有其他的恩典。适当的行为是相信，但通过相信，它激发并激活了灵魂的所有其他恩典。因此，希伯来书 11 章，你可以看到所有其他的恩典都归功于信仰。以诺凭着信仰与上帝同行，挪亚凭着信仰建造了方舟，摩西凭着信仰勇敢无畏；所以你可以看到他们所有卓越的恩典都源自于信仰的激发。因此，我们既然有同样的圣灵，不仅相信，还要说出来。

The next point observable hence is, that a Christian knows he doth believe. 'I believe, therefore I speak.' And a Christian knoweth his own faith, and by consequence he may know certainly his state in grace. It is not an idle, dormant, sleepy faith; but 'I believe, therefore I speak.' It makes them fix the eyes of their souls so much on their deserts and guilt, that they look all to that till they be surprised with horror, till God hath humbled them, though there be a striving of soul against despair, and striving for favour and mercy.
下一个可以观察到的点是，基督徒知道自己相信。'我相信，所以我说。'基督徒知道自己的信仰，因此他可以确定自己在恩典中的状态。这不是一种懒散、沉睡的信仰；而是'我相信，所以我说。'它使他们的灵魂专注于自己的罪恶和罪过，直到他们被恐惧所惊吓，直到上帝使他们谦卑，尽管灵魂与绝望作斗争，为获得恩宠和怜悯而奋斗。

In these particular cases there may be faith without the knowledge of the act. But ordinarily the frame of a Christian is such, that he knoweth what he knows, and he doth know that he doth believe when he believeth; and thereupon he knoweth his state in grace. How else should he be thankful to God? how should he be pitiful? how should he be content and quiet in his condition? how should he be fruitful in his conversation? Beloved, the knowledge that we are in a good condition is a most fruitful knowledge. It is the best frame of the soul, when it hath grace, and knows it hath grace, and never hath a good frame till then. When we are in God's favour, and we know that we are in God's favour, it puts us in a holy disposition to God, to love him, to be thankful to him, and in a gracious disposition to him to be abundant in the work of the Lord. It works a sweet disposition in ourselves, begetting in us much patience, when we know we believe, and believing that we shall be saved, for salvation is the end of faith. Faith never endeth but in salvation.
在这些特殊情况下，可能存在着没有行动知识的信仰。但通常情况下，一个基督徒的状态是这样的，他知道自己知道的事情，当他相信时，他知道自己相信了；因此，他知道自己在恩典中的状态。否则，他怎么能感恩上帝呢？他怎么能怜悯他人？他怎么能对自己的处境感到满足和安宁？他怎么能在言谈举止中多产？亲爱的，我们知道自己处于良好状态是一种最富有成效的知识。当我们拥有恩典并且知道自己拥有恩典时，这是我们灵魂最好的状态，直到那时才有一个良好的状态。当我们得到上帝的恩宠，并且知道自己得到了上帝的恩宠时，它使我们对上帝产生一种圣洁的态度，去爱他，感恩他，并且对他怀有一种恩慈的态度，要在主的工作中多多努力。它在我们自己身上产生了一种甜蜜的态度，使我们拥有许多耐心，当我们知道我们相信，并且相信我们将得救，因为救恩是信仰的目标。信仰永远不会止息，只会在救恩中终结。

And therefore it should be our main endeavour to believe, and then labour to know that we do believe, that Satan may not hide our evidences from us, and make us bear false witness against ourselves; and so when he cannot hinder our salvation, he hinders our comforts in the way to heaven, as it is his way, by casting a mist and cloud between our souls and God's favours. 'Therefore give all diligence to make our calling and election sure,' 2 Peter 1:10. The more we grow in assurance that we believe, and by believing our interest in Christ, the more we grow in grace, and in all comforts whatsoever. They pretend it is a way to bring to security. Indeed, of heavenly security it is. But who fears to displease God most? and who takes most care to please him? Is it not them that have sweet contentment in his favours? that be loath to displease him? And is it not their whole care to please him, and continue sweet communion with God? They speak against the nature of the things, and against experience. But how shall a Christian know that he doth believe? Will he think he doth not believe, when he cannot peremptorily conclude, I do believe? Though he cannot reflect upon himself strongly, yet he may reflect upon himself, especially by conference with them that can discern that he hath desires. There is afterwards in a Christian, Christian mourning, sighing, and groaning, and he will not deny but he desires to have faith, he mourns that he hath it not. Let them reflect on that, and bring the Scripture to that case. The Scripture speaks comfortably of desires, of parts, of the gracious desires; he that desires faith hath a measure of faith, if he desire it truly.
因此，我们的主要努力应该是相信，并努力知道我们确实相信，这样撒旦就不能隐藏我们的证据，使我们对自己作出虚假的证词；所以当他不能阻止我们的救恩时，他会阻碍我们在通往天堂的道路上的安慰，因为这是他的方式，通过在我们的灵魂和上帝的恩惠之间投下迷雾和云彩。彼得后书 1:10 说：“所以，弟兄们，应当更加努力，使你们的蒙召和选定坚定不移。”我们在确信我们相信，并通过相信我们在基督里的利益的同时，我们在恩典和一切安慰中都在不断增长。他们声称这是一种带来安全感的方式。确实，对于天堂的安全感来说是这样。但是谁最害怕得罪上帝？谁最注重取悦他？难道不是那些在他的恩惠中享有甜蜜满足的人吗？他们不愿得罪他吗？他们难道不是全心全意地取悦他，并与上帝保持甜蜜的交流吗？他们对事物的本质和经验说得不对。但是一个基督徒如何知道自己确实相信？当他不能断然下结论说“我确实相信”时，他会认为自己不相信吗？ 虽然他不能强烈地反思自己，但他可以反思自己，尤其是通过与那些能够辨别他的欲望的人交流。基督徒之后会有基督徒的悲伤、叹息和呻吟，他不会否认自己渴望拥有信仰，他为自己没有信仰而悲伤。让他们反思这一点，并将圣经应用到这种情况上。圣经对欲望、才能和恩典的欲望有安慰的话语；如果一个人真诚地渴望信仰，他就拥有一定的信仰。

And therefore you say you have no faith. Your desires shew you have. You can reflect, and know you desire, mourn, hunger, and thirst, and would have grace. Now are the promises made to this desire? 'Blessed are they that hunger and thirst, blessed are they that mourn, blessed are the poor in spirit,' Mat. 5:6, seq.
因此你说你没有信仰。你的欲望表明你有。你可以反思，知道你渴望、悲伤、饥饿和口渴，并且想要恩典。现在这个渴望的人会得到应许吗？“饥渴慕义的人有福了，因为他们必得饱足。哀恸的人有福了，因为他们必得安慰。心里柔和的人有福了，因为他们必承受地土。”马太福音 5:6 及其后续经文。

Then again, there is a combat in them. They that have the main act of faith, they have strife between flesh and Spirit, between unbelief and faith. None will say but he striveth against unbelief, and endeavours against it. That very strife is an argument that there is a spirit of faith, an act of faith; and they may know that act of faith, if they will consider seriously. The very strife is a greater argument of comfort that they have faith, than the confidence of many carnal men that they have faith. For their confidence is a false argument; and then the others doubting, and striving against doubts and remainders of infidelity, is an argument of their having faith.
再说一次，其中存在着一场战斗。那些拥有主要信仰行为的人，他们在肉体和灵性之间，在不信和信仰之间有着斗争。没有人会说他不与不信仰作斗争，不努力对抗它。这种斗争本身就是有信仰的灵性存在的证据，是信仰的行为；如果他们认真考虑，他们就能知道这种信仰的行为。这种斗争本身是一个比许多肉体人的自信更令人安慰的证据，他们的自信是一个虚假的论据；而那些怀疑、与怀疑和不信仰的残余作斗争的人，则是他们拥有信仰的证据。

Again, they that have the least degree of faith, they look up to God, they never forsake God, they will die at his feet, and they will cast themselves down before his footstool, before his mercy; let him deal with me as he will, they resolve of that. And where this is, it argueth a spiritual act of faith. So that in some cases a man may have an act of faith, and yet not know it. And in some cases there may be a confidence of the presence of faith, when yet they have it not.
再说，那些信仰最微弱的人，他们仰望上帝，永不离弃上帝，他们会死在上帝的脚前，他们会俯身在他的脚凳前，在他的怜悯面前；让他按照他的意愿对待我，他们决心如此。而这种情况表明了一种属灵的信仰行为。因此，在某些情况下，一个人可能有一种信仰行为，却不知道它。而在某些情况下，可能会有一种对信仰存在的信心，而实际上他们并没有信仰。

How shall I know false confidence? It is a large point, and I will name but two or three things.
我如何知道虚假的自信？这是一个重要的问题，我只会提到两三件事情。

(1.) False confidence is groundless, voluntarily taken up of themselves without the Scriptures, because they wish well to themselves; and out of self-love they think they have anything they want. If they go to the grounds of Scripture, they would rather despair, because there be many blasphemous, loose lives secure of goodness. Faith affirms he is not worthy to live that believeth not. If they did believe, they would believe their own damnation. They should believe there is nothing between them and hell, but a little uncertain life: for they live in the curse of God, and live in sin, damned by Scripture. And therefore their faith is not only a barren faith, but a presumptuous faith, and groundless.
(1.) 虚假的自信是毫无根据的，自愿地从未经圣经证明的自我中产生，因为他们希望自己好。出于自爱，他们认为自己拥有他们想要的一切。如果他们去研究圣经的根据，他们宁愿绝望，因为有许多亵渎的、放纵的生活，对善行毫不在乎。信仰肯定不相信的人不值得活着。如果他们真相信，他们会相信自己的毁灭。他们应该相信他们和地狱之间只有一点不确定的生命：因为他们生活在上帝的诅咒之下，生活在罪中，被圣经所定罪。因此，他们的信仰不仅是一种贫瘠的信仰，而且是一种自负的信仰，没有根据。

(2.) And again, you may know false confidence, because as it is groundless, so it is careless in the use of good means. A confident spirit, out of self-love, will persuade itself all is well, and yet be bold in the use of means. And so it is fearless till trouble comes; and when trouble comes, then they sink. He is confident, before trouble of conscience or outward troubles seize upon him; but when any trouble comes, then they see all was but a spirit of presumption and carnal confidence; then they see there was never sound peace between God and them, never sound union between Christ and them. For it is the nature of false confidence to be confident before, and to sink into despair in times of trouble.
（2）再次，你可能会有虚假的自信，因为它既没有根据，也不在使用好的方法时小心谨慎。一个自信的精神，出于自爱，会说服自己一切都好，然后在使用方法时大胆行事。所以在麻烦来临之前，他们是无所畏惧的；但当麻烦来临时，他们就会沉沦。在良心的痛苦或外在的困扰降临之前，他们是自信的；但当任何麻烦来临时，他们就会看到一切都只是傲慢和肉体自信的表现；然后他们会看到他们与上帝之间从未有过真正的平安，与基督之间从未有过真正的合一。因为虚假的自信的本质就是在麻烦来临之前自信，而在困难时期陷入绝望。

(3.) And again, false confidence, as it is groundless in the use of means, and spiritless in danger, so it is fruitless. It brings not forth fruit of faith, it is barren. And therefore let people that be careless of the exercise of love and other graces in their conversation boast of faith what they will, it is but a confidence; they think they believe when they do not believe.
再次，虚假的自信既没有根据地使用手段，又在面临危险时失去勇气，因此是毫无成果的。它无法产生信仰的果实，是贫瘠的。因此，让那些在言谈中不重视爱和其他美德的人吹嘘他们的信仰吧，那只是一种自信；他们以为自己相信，但实际上并不相信。

(4.) In the next place, faith is an exercising grace wheresoever it is. 'I believe, therefore I speak.' It is a working grace wheresoever it is. He shews his faith by obedience and practice, so that the truth of faith is an active and working grace. And therein it differs from the confidence spoken of before. It works in heaven, it works with God, it layeth hold upon him, wrestles with him for a blessing, and overcometh him; it works on earth, and overcomes all on the right hand and left, all temptations of prosperity, presenting better things than the world can; it overcometh all temptations on the left hand, all fears and threatenings, and presents to the soul worse dangers than anything here. What can be threatened comparable to hell? and what can be promised comparable to a good conscience and heaven hereafter? It works stronger than hell and temptations. And it must needs be so, because it is a grace of union that knits us to Christ. It is the fountain of life. We cannot touch Christ without life, virtue comes from him upon every touch; his grace, his union, and being. So it draweth virtue from Christ. The spirit of faith is a spirit of power, a spirit of vigour. Faith infuseth vigour into the whole soul, silencing all objections that the heart can make; answers all temptations that the devil can make; triumphs over all that can be presented to it, and draweth it from God. It is powerful with God himself. I will not enter into commonplaces of faith, but only as it comes in my way shew that where belief is it will work, and the particular work of it is to 'speak.'
（4）其次，无论在哪里，信仰都是一种实践的恩典。“我相信，所以我说。”无论在哪里，它都是一种行动的恩典。他通过顺从和实践展示他的信仰，因此信仰的真理是一种积极而有效的恩典。在这一点上，它与之前提到的信心不同。它在天上运作，在上帝那里运作，它抓住他，与他为祝福而搏斗，并战胜他；它在地上运作，并战胜一切，无论是右手还是左手的诱惑，它呈现出比世界更好的事物；它战胜了左手的一切诱惑，所有的恐惧和威胁，并向灵魂呈现比此处任何事物更糟糕的危险。有什么威胁可以与地狱相提并论？有什么承诺可以与良心的安宁和来世的天堂相提并论？它比地狱和诱惑更强大。这必然如此，因为它是将我们与基督联系在一起的恩典。它是生命的泉源。我们不能没有生命而接触基督，每一次接触都会从他那里得到力量；他的恩典，他的联合和存在。因此，它从基督那里汲取力量。信仰的灵是一种力量的灵，一种活力的灵。 信仰注入整个灵魂，使心中的一切异议沉寂；回应魔鬼所能提出的一切诱惑；战胜一切可能出现的困难，并将人从上帝那里拉回来。它在上帝面前有着强大的力量。我不会陷入信仰的老生常谈，只会在适当的时候展示，有了信仰，它就会发挥作用，而它的特定作用就是“说话”。'

(5.) As it is a working grace, so it is a bold grace. 'I believe, therefore I speak.' If there be faith in the heart, it will express itself in the tongue. If the heart be a good treasure, it will vent that treasure. 'Out of the abundance of the heart the mouth will speak,' Mat. 12:34. And therefore as there will be encouragement and strength and vigour, so there will be boldness in speaking to God. Faith is a grace that hath liberty with it. Where the Spirit is there is liberty, specially where the spirit of faith is; because faith sets the soul at liberty from fear of guilt and damnation, and persuades the soul of contentment with God in Jesus Christ.
（5）因为它是一种工作的恩典，所以它也是一种大胆的恩典。“我相信，所以我说。”如果心中有信仰，它将通过舌头表达出来。如果心是一个好的宝藏，它将释放出那个宝藏。“口中说出来的，是心中所充满的。”（马太福音 12:34）因此，在向上帝说话时，会有鼓励、力量和活力，也会有大胆。信仰是一种具有自由的恩典。在那里有圣灵，就有自由，特别是在有信仰的灵里；因为信仰使灵魂从罪恶和永远的刑罚的恐惧中得到自由，并使灵魂相信在耶稣基督里与上帝的满足。

(6.) Where the spirit of faith is, there is boldness to the throne of grace; and therefore because we believe we speak. We speak to God in prayer, because we believe we are reconciled to God in Jesus Christ. Wheresoever faith is there is prayer. Speaking to God in prayer is the prime expression of faith; as faith is the birth of a Christian, for it knits him to Christ the fountain of life. A child as soon as it is born crieth, and a new-born child as soon as it is born crieth to God. He hath a familiar kind of boldness to go with reverence to God, and say, 'Abba, Father.' As soon as ever Paul was converted, 'behold, he prayeth,' Acts 9:11. He might speak prayers before, but he never prayed till then. A man never prayeth till he believeth; and when he believeth, he prays presently with the spirit of faith. Therefore it is a spirit of supplication; they go always together.
（6）信仰的精神所在之处，就有勇气来到恩典的宝座；因此，我们相信，所以我们说话。我们在祷告中对上帝说话，因为我们相信我们在耶稣基督里与上帝和好了。无论信仰在哪里，祷告就在那里。在祷告中对上帝说话是信仰的主要表达方式；因为信仰是一个基督徒的诞生，它将他与生命之源基督紧密相连。一个孩子一出生就会哭泣，一个新生的孩子一出生就会向上帝哭泣。他有一种熟悉的大胆，虔诚地去见上帝，并说：“阿爸，父啊。”保罗一转变，“看哪，他祷告”，使徒行传 9:11。他以前可能说过祷告，但直到那时他才真正祷告。一个人只有相信了才会祷告；当他相信了，他立刻用信仰的精神祷告。因此，这是一种祈求的精神；它们总是一起出现。

And the reason is, because as soon as ever a Christian is new born, he is sensible of the root and spring whence he hath all his strength and all he hopes for. It is in Christ. And therefore as by faith he is knit to Christ, so by faith he makes use of Christ. Faith is an emptying grace of itself, and emptying the soul, sendeth forth his ambassador, prayer, to fetch all help from heaven. Prayer is the messenger, the ambassador of faith, the flame of faith. Where faith is kindled within, it flames out in prayer. Prayer, you know, sheweth that there is nothing at home, for then we would not go abroad. Faith is a grace that goeth out of itself. It hath the greatest humility that can be, and is always seated in an humble soul, that despaireth of itself, and is emptied of itself; and therefore the first expression of faith out of itself must be to the fountain of help and fountain of strength and comfort together, and therefore sends forth prayer. Prayer and faith are all one, prayer being nothing but faith digested into words and conceptions. Faith prevails, so prayer prevails; and according to the measure of faith, so are the degrees of the spirit of prayer. And then again, our tongues being our 'glory,' Ps. 16:9, it hath a desire to glorify God, and that is in speaking, praising of God, and praying to God. And therefore those that do not pray, they have no faith. Little faith, little prayer; and great faith, great measure of prayer. And as faith groweth, so the spirit of prayer and supplication groweth. They increase and decrease in a proportion.
原因是，因为一旦一个基督徒重生，他就能感受到他所有力量和希望的根源和泉源。这就是在基督里。因此，通过信仰，他与基督结合，通过信仰利用基督。信仰是一种自我倾空的恩典，它倾空了自己，倾空了灵魂，派遣它的使者，祈祷，从天上获取所有的帮助。祈祷是信仰的使者，信仰的火焰。当信仰在内心点燃时，它在祈祷中燃烧。你知道，祈祷表明家里没有什么，否则我们就不会出去。信仰是一种超越自我的恩典。它具有最大的谦卑，总是坐落在一个谦卑的灵魂中，对自己绝望，倾空了自己；因此，信仰从自己出发的第一个表达必须是向帮助和力量的源泉，因此派出祈祷。祈祷和信仰是一体的，祈祷只是信仰化为言语和概念。信仰得胜，祈祷也得胜；根据信仰的程度，祈祷的灵性程度也不同。 然后，再说一次，我们的舌头是我们的“荣耀”，诗篇 16:9，它渴望荣耀上帝，那就是说话、赞美上帝和向上帝祈祷。因此，那些不祈祷的人没有信仰。信仰小，祈祷少；信仰大，祈祷多。信仰增长，祈祷和恳求的灵性也增长。它们成比例地增加和减少。

And therefore let us examine ourselves, if we believe, to pray; if we believe, to speak. A Christian is no still-born creature. He that is new-born, he is not still-born. He crieth to his Father for strength of grace. There is a spirit of boldness, together with the spirit of faith, whereby we can look God in the face reconciled in Jesus Christ. Now, looking upon God as a Father, we cannot but as to a Father repair to him in all our necessities. So you see the connection of these two, 'I believe, therefore I speak.'
因此，让我们检查自己是否相信，才能祈祷；如果我们相信，才能说话。基督徒不是死胎。他是新生的，不是死胎。他向父亲呼求，寻求恩典的力量。有一种大胆的精神，与信仰的精神一起，我们可以面对上帝，因耶稣基督的和解而与他和好。现在，将上帝看作父亲，我们在所有的需要中都会去找他。所以你看到这两者之间的联系，“我相信，所以我说话。”

And as it is true of prayer, so of praise, for that is also the language of the Spirit of God. God will have occasion, for our tongue is our glory; we glorify him in our whole man. The heart giveth him the glory of all his attributes; the speech giveth the glory of it to him. And therefore, Ps. 63:5, 'When I am filled with marrow and fatness,' the inward comforts of grace, 'then shall I praise thee with joyful lips;' that is, then shall he sound forth the praises of God in his speech. He praiseth God not only for what is past, but he praises him for what is to come. 'I believe, therefore I speak.' For if a man by the spirit of faith apprehend the resurrection of the body and glory in the world to come, that Spirit, apprehending the excellency to come, will stir him up to praise God beforehand; as by a spirit of faith we take things in trust, as if present; we see heaven, and glory to come, as if present: 'For faith is the evidence of things not seen,' Heb. 11:1. So it stirs up affections as if present. In heaven we shall praise God for ever, and therefore faith makes heaven and happiness as if present to the soul. It enlargeth the soul with thanks beforehand. Therefore when the apostles speak of the glorious condition to come, presently they break out into praises. As they believe, so they speak, as Peter prayeth, 'By the Father of our Lord Jesus Christ, that hath begotten us again to an inheritance immortal, undefiled, reserved for us in the heavens,' 1 Pet. 1:3, 4. He believeth heaven is kept for him, and he for heaven, and therefore he praiseth God for it. If we believe the blessed state to come, we will speak the praises of God before hand; and therefore it is the state of God's children in time to come, revealed now, that God may have present praise. Faith sets the soul in heaven in some sort, and as it setteth us in heaven where Christ is our head, so it setteth us into the employment of heaven; and what is that? To have a heart enlarged to praise God.
并且正如祷告一样，赞美也是上帝的灵的语言。上帝会给我们机会，因为我们的舌头是我们的荣耀；我们在整个人身上荣耀他。心灵赞美他所有的属性；言语将其荣耀归于他。因此，诗篇 63:5 说，“我以骨髓和肥脂满足，我的嘴唇就要赞美你。”也就是说，他将用言语发出对上帝的赞美。他不仅为过去的事情赞美上帝，也为将来的事情赞美他。“我相信，所以我说。”因为如果一个人凭着信心的灵感知到身体的复活和来世的荣耀，那灵感知到即将到来的美好将激励他提前赞美上帝；就像我们凭着信心的灵感知到事物，仿佛它们已经存在一样；我们看见天堂和即将到来的荣耀，仿佛它们已经存在：“信就是所望之事的实底，是未见之事的确据。”（希伯来书 11:1）所以它激发出仿佛已经存在的感情。在天堂，我们将永远赞美上帝，因此信心使天堂和幸福仿佛已经存在于灵魂中。它提前使灵魂感恩。 因此，当使徒们谈到即将到来的荣耀时，他们立刻开始赞美。正如他们相信，他们就会说出来，正如彼得祷告时所说：“因我们主耶稣基督的父神，按他的大怜悯，叫我们重生有盼望，借着耶稣基督从死里复活，得以与他一同得着不能朽坏、不能玷污、不能衰残、为你们存留在天上的基业。”彼得前书 1:3-4。他相信天堂为他而保留，他也为天堂而存在，因此他赞美上帝。如果我们相信即将到来的福祉，我们会提前赞美上帝；因此，这是上帝的儿女在未来的时候，现在已经揭示出来，上帝可以得到即时的赞美。信仰使灵魂在某种程度上置身于天堂，正如它使我们与基督作为头的天堂相连，它也使我们参与天堂的工作；那是什么呢？就是拥有一个赞美上帝的宽广心灵。

Likewise if we believe we will speak to men, not only to God in prayer, but of God to men, 'in the great congregation,' as the prophet speaks, Ps. 22:25; we will not be ashamed of God, but speak to him by prayer in all things, and of his truth; and speak for him too when religion is opposed, and his children disgraced. He that hath not a word to speak of God for the benefit of others by way of edification, that hath not the spirit of prudence to speak a word in season, nor a spirit of courage to speak for God, I will never believe he will speak to God as he should, I will never believe he doth believe. For he that believeth, he will speak to God in prayer, and praises, and of God, and for God. Beloved, in this world God puts his cause and his truth, and the state of God's people, into our hands, and counts himself beholding to us if we will stand for him, and trieth what we will do for him, whether help him in his church and people or no. He crieth, Who will be on his side, who? as Jehu said, 2 Kings 9:32. Specially in times of opposition and lukewarm times, when there is a clouding of religion, men will be of all sides, and no side to serve their turn. Therefore 'Curse ye Meroz, for he helped not the Lord,' Judges 5:23. God thinks himself helped by us when we speak for a good cause, for a good person, for justice, for truth; and if we will not own the cause of God in doubtfuls, God will never own us. Doth God honour us so far as to put his cause into our hands, making himself beholding to us for his word? And shall not we speak a word for his church, his children, but rather join with backbiters, and slanderers, and secret papists? All slander her religion, her faith. What saith our Saviour Christ? Is not that an idle thing?* 'He that is ashamed of me before men, I will be ashamed of him before my Father which is in heaven,' Mat. 10:32, 33. They have the name of God in their foreheads. As the antichristian limbs carry his mark, so they that belong to Christ carry his mark; that is, they are bold for the Lord, known of their Master, to speak as to him, so for him, when occasion is offered. 'Wisdom will be justified of her children,' Mat. 11:19, and therefore they that believe will justify wisdom, will justify the cause of religion. And they that do it not do not believe, for he that believeth will speak. Christ is called λόγος, the speech, the word, because as a word expresseth the mind, so Christ expresseth what is in the bosom and heart of God towards us. And as he hath truly expressed from God to us what is the Father's good pleasure to us, being the word, so every Christian must be the word to express what Christ hath done for him and for the church. And we must do this bodily, sincerely, freely, and roundly, without tergiversation, equivocation, or delusion; we must be bold for a better Master. It is true out of the nature of the thing we cannot but speak. A convinced understanding and sanctified heart cannot but speak when an opportunity is offered. I wonder any should ever think to look the blessed Saviour in the face with comfort, and yet notwithstanding betray his cause, betray religion here. And therefore, I beseech you, consider the connection of these two together, 'I believe, therefore I speak.'
同样，如果我们相信我们会与人交谈，不仅在祈祷中与上帝交谈，而且在众人面前谈论上帝，正如先知所说的：“在大会中”，诗篇 22:25；我们不会为上帝感到羞耻，而是在祈祷中与他交谈一切，并谈论他的真理；当宗教受到反对，上帝的子民受到羞辱时，我们也会为他说话。那些没有话语为了他人的造就而谈论上帝的人，没有智慧的精神在适当的时候说话，也没有勇气为上帝说话，我永远不会相信他会像应该的那样与上帝交谈，我永远不会相信他相信上帝。因为相信的人会在祈祷和赞美中与上帝交谈，谈论上帝，为上帝说话。亲爱的朋友，在这个世界上，上帝将他的事业和真理以及上帝的子民的状况交到我们手中，如果我们愿意为他站立，他会感激我们，并试探我们是否会帮助他的教会和子民。他呼喊着：“谁会站在他这一边，谁？”就像耶户说的那样，列王记下 9:32。特别是在反对和冷淡的时候，当宗教被蒙蔽时，人们会站在各种立场上，没有一个立场来为他们服务。 因此，“诅咒米罗斯，因为他没有帮助上主”（士师记 5:23）。当我们为正义、真理说话时，上帝认为我们帮助了他；如果我们不在疑虑中支持上帝的事业，上帝将永远不会承认我们。上帝是否如此尊重我们，将他的事业交到我们手中，使他因我们的话而感激？难道我们不应该为他的教会、他的子民说一句话，而是与背后诽谤者、诽谤者和秘密天主教徒联合起来吗？所有人都诽谤她的宗教，她的信仰。我们的救主基督说了什么？那不是一件无聊的事吗？“在人面前否认我的，我在天上的父面前也要否认他”（马太福音 10:32, 33）。他们在额上有上帝的名字。正如反基督的肢体带着他的标记一样，属于基督的人也带着他的标记；也就是说，当有机会时，他们为主大胆地说话，被主人所认识，为他说话。 “智慧必因她的儿女而显为义”，所以那些相信的人会为智慧辩护，会为宗教的事业辩护。而那些不这样做的人不相信，因为相信的人会说话。 基督被称为λόγος，即言语、话语，因为正如言语表达思想一样，基督表达了上帝对我们的心意。正如他真实地从上帝向我们表达了父亲对我们的美意，作为话语，每个基督徒都必须成为话语，表达基督为他和教会所做的事情。我们必须以身体、真诚、自由和坦率的方式去做到这一点，不得有任何回避、模棱两可或欺骗；我们必须为更好的主人勇敢。事实上，从事物的本质上来说，我们无法保持沉默。当有机会时，一个被确信的理解和被圣化的心灵无法保持沉默。我惊讶于为什么有人会想要带着安慰的心情面对这位有福的救主，却在这里背叛他的事业，背叛宗教。因此，我恳求你们考虑这两者之间的联系，“我相信，所以我说。”'

By this therefore I have spoken, you may learn what to judge of your natures. Those that are partial of both sides, and of neither, that count it a policy to conceal themselves, they think whatsoever shall fall out they will be sure to displease no party beforehand, that so they may have friends; and so, to redeem a peace to themselves, they betray religion and the cause of Christ. You may say, "What wisdom is that? It is a wisdom of the flesh, and a plain discovery they have no faith at all, or at the least a very weak faith, no faith at all.
因此，我已经说过，你可以了解如何判断你们的本性。那些对两方都持有偏见，对任何一方都没有偏见的人，认为隐藏自己是一种策略，他们认为无论发生什么事情，他们都不会事先得罪任何一方，这样他们就能拥有朋友；为了给自己赎回和平，他们背叛宗教和基督的事业。你可以说，“这是什么样的智慧？这是肉体的智慧，明显地显示他们根本没有信仰，或者至少是非常薄弱的信仰，根本没有信仰。”

And therefore they are called Nicodemites; that is, such as keep religion to themselves; it is a false means.* For Nicodemus at first indeed[so] came for Christ, but after he defended him against the Scribes and Pharisees. And at his death, when all forsook him, then Nicodemus and Joseph appeared. So it was a growing faith. And therefore let no man that conceals religion pretend Nicodemus. If they mean to be in that condition they are in, if they will sleep in whole skins, then it argueth they have no faith at all; but if they are ashamed of it, and grow, and by falls learn to stand strongly, and find their weakness sanctified to get more strength, it is a good sign. But those that are neuters, and for all turns, you may say they have no faith. He is not worthy of a tongue that will not speak for Christ, that will not speak for the giver of speech. He is unworthy to speak that will not speak for him that hath enabled him to speak. You are more like the Samaritans, that would be of no certain religion. They would worship God, and they would worship the gods of their country likewise; they would be of the Jewish religion when the Jews flourished, and against the Jews when the Jews were down. So that they would be of all religions and of no religion. And so you have some that have their religion to choose for all turns; so far as stands with outward conveniences they will appear, and when it doth not, they will betray it; vespertiliones in fide, as he calls them, bats, that will neither be amongst the birds or other creatures, but doubtful creatures, you cannot tell what to make of them (bb). So there will be always some doubtful persons that you cannot tell what to conceive of them in religion; but this you may make out, they do not believe, for if they did believe, they would speak.
因此，他们被称为尼各底母徒；也就是那些将宗教保留给自己的人；这是一种虚假的手段。尼各底母起初确实是为了基督而来，但后来他为基督辩护，反对文士和法利赛人。在基督去世时，当所有人都离弃他时，尼各底母和约瑟夫出现了。所以这是一个不断增长的信仰。因此，不要让那些隐藏宗教的人假装成尼各底母。如果他们打算保持现状，如果他们愿意安于现状，那就说明他们根本没有信仰；但如果他们为此感到羞耻，并且在跌倒中学会坚强站立，并且发现自己的软弱被神圣化以获得更多的力量，那就是一个好迹象。但那些中立的人，为了一切目的而存在的人，可以说他们没有信仰。不为基督说话的人不配拥有舌头，不为赐予他言语的主说话的人不配说话。你更像撒玛利亚人，他们没有确定的宗教信仰。 他们会崇拜上帝，也会崇拜他们国家的神灵；当犹太人兴盛时，他们会信奉犹太教，当犹太人衰落时，他们会反对犹太人。所以他们信奉各种宗教，也不信奉任何宗教。因此，有些人会根据各种情况选择自己的宗教；只要外在的方便允许，他们会表现出来，而当不允许时，他们会背叛宗教；正如他所称之为的"vespertiliones in fide"，蝙蝠，既不属于鸟类也不属于其他生物，是一种可疑的生物，你无法判断他们是什么（bb）。因此，总会有一些可疑的人，你无法确定他们在宗教上的立场；但你可以确定的是，他们不相信，因为如果他们相信，他们就会说出来。

And therefore let us be stirred up to speak in the cause of Christ as occasion serveth. There must be a spirit of discretion and wisdom when and how to speak, of which I have spoken at large heretofore out of Rom. 10. Only, I beseech you, if occasion be, be entreated to be as bold for Christ as others against Christ, as bold for religion as others against religion. I am sure we serve a better Master. It is a shame to hear papists, and popish spirits, and half atheists speak dangerously to the destruction of youth, that they may be saved in any religion if we believe in God and keep his commandments; and so run to some few generals, whenas the will in the mean time falls a-swelling and breaks the commandments. They bring all to a few heads, and shuffle off all with a generality in any religion; if you live well you may be saved. Therefore let us be as bold and impudent* for Christ as his enemies shall be against him. And because we see that boldness in the cause of Christ comes from a spirit of faith, as all other graces come from faith, let us be stirred up to labour for faith above all other graces, that that may be planted in our hearts. And that it may be so, do but observe these directions.
因此，让我们在基督的事工中被激励起来，根据情况说话。在何时何地说话时，必须有谨慎和智慧的精神，我之前在罗马书 10 章中已经详细讲过。只是，我恳求你们，如果有机会，请勇敢地为基督说话，就像其他人反对基督一样勇敢，为宗教说话就像其他人反对宗教一样勇敢。我确信我们事奉的是一个更好的主。听到天主教徒、天主教精神和半无神论者危险地说话，以摧毁青年，他们说如果我们相信上帝并遵守他的诫命，他们可以在任何宗教中得救；因此，他们将所有事情归结为几个核心，并用一种普遍性的方式摆脱所有问题；只要你过得好，你就可以得救。因此，让我们为基督像他的敌人那样勇敢和无耻。因为我们看到，在基督的事工中的大胆来自于信心的灵，就像其他一切恩典都来自于信心一样，让我们被激励起来，努力追求信心胜过其他一切恩典，使其根植在我们的心中。 为了达到这个目的，只需遵循这些指示。

First of all, consider who it is that giveth us comfort and giveth us promises; dwell much in the consideration of the loving faithful nature of God, and then consider former experiences, how God hath made good all things to us; consider what pure and glorious pledges and promises we have for time to come. Peace of conscience is pledge of the peace which is heaven; joy in the Holy Ghost, a pledge of the joy in heaven. And then consider the excellency of the things we are to believe. The objects of faith, the promises, are surpassing things, even surpassing admiration. Oh the excellent things laid up in another world! If we cannot express the first fruits, the earnest here, what shall we do with the fulness of happiness that we shall enjoy hereafter? A probability of excellent things will set men more to endeavour than a certainty of petty and base things.
首先，考虑给予我们安慰和承诺的是谁；深入思考上帝的慈爱和忠诚的本性，然后回想以往的经历，上帝如何向我们实现了一切；思考我们在未来时刻所拥有的纯净而辉煌的承诺和保证。良心的平安是天堂中的平安的保证；在圣灵中的喜乐是天堂中喜乐的保证。然后思考我们所要相信的事物的卓越性。信仰的对象，即承诺，是超越惊叹的事物。哦，那些在另一个世界中储存的卓越事物！如果我们无法表达此处的初熟果实和保证，那么我们将如何处理我们将来将享受的幸福的丰满呢？对卓越事物的可能性将使人们更加努力，而不是对琐碎和低贱事物的确定性。

Now that we have offered to us things above admiration, we may stand in wonderment at the love of God, that hath laid up things 'that eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive,' 1 Cor. 2:9. And shall not these things stir up the spirit of faith and endeavours suitable, whenas a probability of excellent things, though earthly, will stir up endeavours? Therefore, where there is no endeavour against earthly things, we do not believe a whit. The evil things we be forced from are so terrible, and the good things present to faith so excellent, that if they were but probable conjectures, they would be better than they were. Therefore many are so far from faith, that they have not conjectures there be such things, for infidelity reigneth in their hearts. If faith set up a kingdom in their hearts never so little, it would Stir up boldness; and therefore consider of all the sweet natures of God reconciled, and approve but the excellency of the things, which if we have the apprehension of in weak measure, they will make us better than most of your common blasphemers, and swearers, and scorners of goodness. He inwardly laugheth and scorns at all parts of religion. Though for shame of men he comforteth himself something, yet notwithstanding, infidelity reigneth in his heart.
既然我们已经得到了超乎想象的事物，我们可以对上帝的爱感到惊奇，他已经为我们存放了“眼睛没有看见，耳朵没有听见，人心也没有想到”的事物（哥林多前书 2:9）。当然，这些事物会激发起对信仰和适当努力的精神，就像对地上的美好事物的可能性会激发努力一样。因此，如果没有对地上事物的努力，我们就不会相信一点点。我们被迫离开的邪恶事物是如此可怕，而对信仰来说，好事物是如此卓越，以至于即使它们只是可能的猜测，它们也比它们本身更好。因此，许多人远离信仰，他们甚至没有猜测到这些事物的存在，因为不信仰在他们的心中统治。如果信仰在他们的心中建立起一个王国，即使是很小的，它也会激发勇气；因此，请考虑上帝和解的甜蜜本质，并且只要认可这些卓越的事物，即使我们对它们的理解程度很低，它们也会使我们比大多数常见的亵渎者、咒骂者和嘲笑善良的人更好。 他内心嘲笑并蔑视宗教的各个方面。虽然为了面子他在某种程度上安慰自己，但不管怎样，不信仰仍然在他心中占主导地位。

Second. Again, that faith may set up a regiment in the soul, consider now that this is the grace that infuseth vigour and strength into all our graces; all are nothing without faith. Faith must fetch from Christ strength for patience and contentation. There is no other grace but hath his vigour from faith, as faith from the Spirit of God. Therefore pour water upon the root, water the root of all other graces, cherish faith. Oh, this consideration that all springeth and have their life and vigour from faith, and that now the government of the church, by the Spirit of God under covenant of grace, is to fetch all out of ourselves! We must have a supernatural eye, and a supernatural hand to reach to heaven and fetch treasure out of Christ, and spiritual virtue to draw out of Christ and his promises, and have all. Every time, every thing, every word, every action whatsoever, is out of ourselves, and cometh from a principle that is in Christ. And therefore, considering the excellency and necessity of grace, labour for it, and let it be more and more planted in us, that according to our apprehension of the excellency and necessity of it, and misery without it, we may earnestly endeavour after it.
其次，再次，要使信仰在灵魂中建立起一支军队，现在要考虑的是，这是一种将力量和力量注入我们所有恩典的恩典；没有信仰，一切都是无用的。信仰必须从基督那里获取耐心和满足的力量。没有其他的恩典，除了从信仰中获得力量，就像信仰从上帝的灵中获得力量一样。因此，将水倒在根部，浇灌所有其他的恩典，培养信仰。哦，这个考虑，一切都从信仰中发源，从信仰中获得生命和力量，而现在，教会的管理权是在恩典的约束下，由上帝的灵来获取一切！我们必须有一个超自然的眼睛，一个超自然的手去触及天堂，从基督那里获取宝藏，从基督和他的应许中获取属灵的力量，并拥有一切。每一次，每一件事，每一个字，每一个行动，都不是出于我们自己，而是来自基督内在的原则。 因此，考虑到恩典的卓越和必要性，努力追求它，并让它在我们心中扎根，以便根据我们对其卓越和必要性以及没有它的痛苦的理解，我们可以努力追求它。

VERSE 14
第 14 节

Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall be present* with you.
知道那叫耶稣从死里复活的，也必叫我们与耶稣一同复活，并与你们同在。

The apostle, in the former words, as we, heard at large, sets down the afflicted and comfortable condition of God's people; and because our nature is very unfit as to do good, so to suffer evil, therefore he opens a further spring of comfort to the end of the chapter.
使徒在前面的话中，正如我们所听到的那样，描述了神的子民所经历的困苦和安慰的境况；由于我们的本性既不适合行善，也不适合忍受邪恶，因此他在本章的结尾揭示了更多的安慰之源。

Among others, as you heard the last day, this in the 13th verse is one. 'We having the same spirit of faith, according as it is written, I believe, and therefore I have spoken.' Here is a double comfort in whatsoever we suffer. 'We have a spirit of faith,' which is a spirit of strength wrought by the power of God itself, and laying hold likewise upon divine power.
正如你在前一天听到的，这在第 13 节中是其中之一。“我们有着相同的信心的灵，正如经上所记：‘我信，所以我说。’”在我们所遭受的一切苦难中，这里有着双重的安慰。“我们拥有一种信心的灵”，这是由上帝的力量所创造的一种坚强的灵，并且也能够依靠神圣的力量。

And another ground of comfort is, 'We have the same spirit of faith,' and faith stirs up not only to believe,—the proper act of it,—but it stirs up speaking both to God in prayer and of God in praises, and for God in times of opposition. These things were more enlarged. I pass on now, only I add this, that before we speak we must believe. Mark the method, 'I believe, therefore I speak.' A man cannot speak to God in prayer, in praises, or speak of God aright, but he must believe what he speaks. You know it is monstrous that there should be a birth without conception, that a man should speak of that he doth not know, or speak of that he doth not believe. And we must labour to know and believe things in their own light by the Spirit. We must have a spirit of faith before we speak of spiritual things. This is a careless neglect that sometimes people will speak of good things, but they will speak of them in an human spirit, others in a diabolical spirit, by way of scoffing or blaspheming, as some never speak of God but they blaspheme and swear, nor ever speak of religion but with scorn, as if not grave enough for them; or if they speak sadly, they speak of holy things with human spirits, not truly believing, as their hearts tell them, what they speak. Now the tongue must be the true messenger of the heart. The heart must indite, and the tongue write. And therefore we must endeavour by all means to have a spirit of faith, and labour with these false hearts of ours to believe, and then to speak. Our hearts else will give the tongue the lie. Thou speakest these things, but thou dost not believe them. And indeed a man may see by the manner of men's speaking of holy things that they believe not what they speak. As he said, 'If thou didst believe these things, wouldst thou speak so of them?' (cc). So if a man did believe divine things, would he speak so irreverently, so slightly of them as they do? And therefore we must labour to believe what we speak. If we speak to God or others of the state of grace, or the like, we must first have the Spirit of God; we must know the meaning of God, to speak of holy things in God's meanings. Were it not a bold part for a man to speak of another man's meaning, and never know his meaning? God discovers his meaning in the Scripture, and if we do not know his meaning; if we speak of certainty of salvation and of such matters, and of great spiritual things, and of knowing them by the Spirit of God, by his own Spirit; we speak of the love of God, and care and providence of God, and know not by his Spirit that he is this to us. Indeed, it is presumption for us to speak anything of God, unless God discover it at first; to speak anything of our own condition in an intimate manner, as if we were so and so, when the Spirit of God doth not truly dictate so much to our souls. We see spiritual things with spiritual light, and we must speak of spiritual things with help of the Spirit, and must judge of spiritual things by the discovery of the Spirit, or else we had better say nothing all* than speak presumptuously. 'We believe, and then we speak.'
另一个安慰的理由是，“我们有同样的信心的灵”，信心不仅激励我们相信，也激励我们在祷告中向上帝说话，赞美上帝，并在逆境中为上帝说话。这些事情更加详细。现在我继续，只是补充一点，我们在说话之前必须相信。注意方法，“我相信，所以我说。”一个人不能在祷告中向上帝说话，赞美上帝，或者正确地谈论上帝，除非他相信他所说的。你知道，没有受孕就有生产是怪异的，一个人不知道的事情就说出来，或者说他不相信的事情是荒谬的。我们必须努力通过圣灵的光明来认识和相信事物。在谈论属灵的事情之前，我们必须有信心的灵。 这是一种粗心的忽视，有时人们会谈论好事，但他们会用人的精神谈论，而其他人则用恶魔的精神，以嘲笑或亵渎的方式谈论，就像有些人从不谈论上帝，只会亵渎和咒骂，从不谈论宗教，只是嘲笑，好像对他们来说不够庄重；或者如果他们悲伤地说话，他们用人的精神谈论圣事，不真正相信，正如他们的内心告诉他们的那样，他们所说的话。现在舌头必须是心灵的真正使者。心灵必须起草，舌头必须书写。因此，我们必须尽一切努力拥有信仰的精神，并与我们这些虚伪的心灵努力相信，然后再说话。否则，我们的心灵会让舌头撒谎。你说这些话，但你并不相信它们。事实上，一个人可以从人们谈论圣事的方式中看出，他们并不相信自己所说的话。正如他所说，“如果你相信这些事情，你会这样谈论它们吗？”（cc）。所以，如果一个人相信神圣的事物，他会像他们那样不敬，轻视地谈论吗？因此，我们必须努力相信我们所说的话。 如果我们与上帝或他人谈论恩典的状态或类似的事情，我们必须首先拥有上帝的灵；我们必须了解上帝的意思，用上帝的意思来谈论圣洁的事物。如果一个人谈论另一个人的意思，却从未了解他的意思，那将是一种大胆的行为。上帝在圣经中揭示了他的意思，如果我们不了解他的意思；如果我们谈论救恩的确定性和类似的事情，谈论伟大的属灵事物，并通过上帝的灵，通过他自己的灵来认识它们；我们谈论上帝的爱、关怀和看顾，却不通过他的灵来认识他对我们的这些。事实上，除非上帝首先揭示，否则我们谈论上帝的任何事情都是傲慢的；以一种亲密的方式谈论我们自己的状况，好像我们是这样或那样的人，当上帝的灵并没有真正向我们的灵魂传授这么多。我们用属灵的光看见属灵的事物，我们必须在灵的帮助下谈论属灵的事物，并且必须通过灵的启示来判断属灵的事物，否则我们最好什么都不说，而不是傲慢地说话。“我们相信，然后我们说话。”'

Obj. But you will say, Many divines speak excellent well for points of religion, and hold them, and yet their lives discover they have no faith. And therefore there may be a spirit without faith.
但你会说，许多神学家对宗教问题表达得非常出色，并坚持这些观点，然而他们的生活却显示出他们没有信仰。因此，可能存在一种没有信仰的精神。

Ans. Beloved, mark what I said before. They may speak of religious things in a human manner, and see spiritual things with a common light, but they cannot see spiritual things in their proper light without the Spirit of God. And they cannot speak of spiritual things in a spiritual manner without the Spirit of God. We must first believe, and then speak. Therefore our labour should be in the ground-work, to get faith in the heart. And when faith is gotten into the heart, it will quickly overpower all fears and doubts and despairings, and all rebellion. It is a victorious and conquering grace. If we can get that, it will subdue the heart unto itself. And it will make us speak boldly, and speak of holy things, and to purpose; to speak to God and of God in divine things, and of God in oppositions. So we must speak likewise for the good of others, by way of edification. And we must speak to our own hearts in times of temptation, speak to Satan by his solicitations. When Satan and our hearts shall speak to us, and judge us to be thus and thus, Thou art thus, and thus God saith by his Spirit, for saith faith, thus he hath told me, 'I am thy salvation,' he saith in Scripture, Ps. 35:3. 'If I believe, I shall not perish, but have everlasting life,' John 3:15. And he saith in particular to me by his Spirit, 'Thy sins are forgiven thee,' Mat. 9:2. Therefore care not what our doubtful hearts, or Satan joined with them, saith. God saith thus, and the spirit of faith saith thus; 'and as I believe, so I speak.' So that if there be a spirit of faith, we shall speak to our own hearts, 'Why art thou so disquiet, O my soul; and why art thou troubled in me? trust in God,' Ps. 42:5. Faith will quail all the rising doubts of our own hearts and temptations of Satan. Satan saith thus and thus, but what saith God? what saith the spirit of faith in me? That saith thus. Alas! when our hearts shall rise against us, and Satan shall join with our accusing consciences and have not a spirit of faith to speak against our hearts, and against our hearts accusing us, guilt is a clamorous thing. Oh, the conscience and Satan makes great ado. When he getteth guilt he is an excellent rhetorician and orator, to set colours on things. If we have not something to still our clamorous consciences, and to quiet the accusation of conscience, what will become of us? And therefore labour so to believe that we may speak, not only to God, but for God and profitably to us; but in defence of ourselves, against our own unbelieving hearts and Satan's temptations.
亲爱的，记住我之前说的话。他们可以以人的方式谈论宗教事物，用普通的光看到属灵的事物，但是没有上帝的灵，他们无法以正确的光看到属灵的事物。他们也无法以属灵的方式谈论属灵的事物，没有上帝的灵。我们必须先相信，然后再说话。因此，我们的努力应该放在基础上，让信心进入心中。当信心进入心中时，它将迅速克服所有的恐惧、怀疑、绝望和反叛。它是一种胜利和征服的恩典。如果我们能得到它，它将使心灵屈服于自己。它将使我们大胆地说话，说出圣洁的事情，并且有目的地与上帝交谈，谈论神圣的事情，并与神对立。同样，我们也必须为他人的益处而说话，以建立为目的。在诱惑的时候，我们必须对自己的心灵说话，对抗撒旦的引诱。当撒旦和我们的心灵对我们说话，判断我们是这样或那样时，神的灵会借着信心说，他已经告诉我，'我是你的拯救'，正如圣经中所说，诗篇 35:3。 如果我相信，我就不会灭亡，而是得永生，约翰福音 3:15。他特别借着他的圣灵对我说：“你的罪赦免了”，马太福音 9:2。所以不要在意我们怀疑的心，或者与它们联合的撒旦所说的话。上帝这样说，信心的灵也这样说；“我信，所以我说。”所以，如果有信心的灵，我们就会对自己的心说：“我的灵啊，你为什么这样烦躁？为什么在我里面烦恼？要倚靠上帝”，诗篇 42:5。信心会压制我们自己心中升起的疑虑和撒旦的诱惑。撒旦这样说，但上帝怎么说？在我里面的信心之灵怎么说？它就是这样说。唉！当我们的心起来攻击我们，撒旦与我们的指责良心联合，而我们没有一个信心的灵来反驳我们的心，反驳指责我们的心时，罪恶是喧嚣的。哦，良心和撒旦大惊小怪。当他得到罪恶时，他是一个出色的修辞学家和演说家，能够给事物涂上色彩。如果我们没有一些东西来平息喧嚣的良心，安抚良心的指责，我们将会怎样呢？ 因此，我们要努力相信，这样我们就能够与上帝交谈，不仅为了上帝，也对我们有益；同时，也是为了保护自己，抵御自己不信的心和撒旦的诱惑。

What is the reason that poor souls yield themselves to despair, and so to a desperate conclusion of themselves oftentimes? Oh they labour not for the Spirit of God to believe first in their own hearts, and to have a word to answer Satan's temptations. And therefore, of all things, labour for the spirit of faith, that we may believe, and believing, may be able to speak, to speak every way, to express ourselves for God, for ourselves, for the truth.
为什么贫穷的灵魂会屈服于绝望，从而常常做出绝望的结论呢？哦，他们没有努力寻求上帝的灵，首先在自己的心中相信，并有话语来回应撒旦的诱惑。因此，最重要的是努力追求信仰的灵，这样我们就能相信，并且相信后能够说话，以各种方式表达我们对上帝、对自己、对真理的立场。

The next verse is, 'Knowing that he that raised up the Lord Jesus shall raise us up with Jesus, and present us with him.'
下一节经文是：“知道那叫主耶稣复活的，也必叫我们与耶稣一同复活，并且叫我们与你们一同站在他面前。”

Here is farther grounds of comfort, that God will raise us up by Christ, and present us with him. Paul comforted himself with this, that God should raise him by Christ, and present him with the believing Corinthians. Now this hath a double meaning: first, that God should raise him out of troubles, which are a kind of deaths, as in the beginning of the chapter he calls the troubles he was in 'a great death;' and then, that God would raise him at length out of the grave, and present him and them at the day of judgment, as his crown before the Lord.
这里还有更多的安慰之处，那就是上帝将通过基督使我们复活，并与他一同呈现。保罗以此安慰自己，相信上帝将通过基督使他复活，并与那些有信心的哥林多人一同呈现。这有两层意思：首先，上帝将使他从困境中复活，困境就像是一种死亡，正如在本章开头，他称自己所经历的困境为“巨大的死亡”；然后，上帝将最终使他从坟墓中复活，并在审判的那一天将他和他们呈现在主面前，作为他的冠冕。

This was his comfort. Now, for aught I see, the apostle may mean both subordinately one to another; for God doth raise us out of trouble by Jesus, and present us one to another in this world for our comfort, and at length raise us out of the dust, and present us altogether, to be for ever together with the Lord. His comfort then is, that God will raise us up, and then he will present us with you. This is set down by the effect. 'God will do it; God that raised up Jesus will do it.' And the cause why God will do it is, because he hath raised up Jesus. First, God that hath raised up Jesus will by Jesus raise up us, and present us with you. So that here is the comfort and the ground of it. The comfort is double. God will raise us up, and then God will present us with you. The ground of it is this, why he will do it, because he hath raised up Christ. God is the author of it, and he that hath raised up Christ will raise up you. There is such a connection and blessed union between Christ and us, that the same power that raised up Jesus out of the grave will raise us up likewise.
这是他的安慰。就我所见，使徒可能是指彼此相互从属；因为上帝通过耶稣将我们从困境中拯救出来，并在这个世界上彼此呈现给我们，以供我们安慰，并最终将我们从尘土中拯救出来，将我们全部呈现在主面前，永远与主在一起。他的安慰是，上帝会使我们复活，并且他会与你们一同呈现我们。这是通过效果来表达的。“上帝会这样做；使耶稣复活的上帝会这样做。”上帝会这样做的原因是，他已经使耶稣复活。首先，使耶稣复活的上帝将通过耶稣使我们复活，并与你们一同呈现。所以这里有安慰和安慰的基础。安慰是双重的。上帝会使我们复活，然后上帝会与你们一同呈现我们。它的基础是这样的，他为什么会这样做，因为他已经使基督复活。上帝是这一切的创造者，他使基督复活的力量也会使我们复活。

So that here is a comfort above comfort; but yet 'knowing' is prefixed. 'Knowing that God will raise us up, because he hath raised up Jesus.' So that I may observe in the passage of it, that all comfort cometh into the soul by knowledge. God not only raiseth us up, and presents us one with another, by the same power that he hath raised up Jesus by, but we must know that it must be so, if we will have comfort. Whatsoever cometh into the soul to strengthen it cometh through knowledge. As from the heavens come light, and through light all influences, and whatsoever is sweet from heaven, to make things flourish, comes with light, so all things that come to the soul to make it comfortable and cheerful, comes with the light of knowledge. Indeed, all graces are nothing but knowledge digested, knowledge turned into affection and practice. What is anything but knowledge? any grace, but the performance of such a thing from such and such grounds? As we see in fruit, all that is in the fruit cometh from the juice that is [in] the root. And so the vigour and strength of everything is knowledge; I mean knowledge and a spirit of faith to believe what we know, to assent to it, and acknowledge it.
所以这里有一种超越舒适的安慰；但是“知道”是前提。“知道上帝会使我们复活，因为他已经使耶稣复活。”所以我可以观察到，在其中所有的安慰都是通过知识进入灵魂的。上帝不仅仅是通过他使耶稣复活的同样的力量使我们复活，并且将我们彼此呈现在一起，但我们必须知道，如果我们想要安慰，就必须这样。任何进入灵魂来加强它的东西都是通过知识来的。就像光从天上来，通过光来的一切影响，以及一切来自天上的甜美，使事物繁荣，都是伴随着知识的光明而来的。实际上，所有的恩典都只是消化的知识，将知识转化为情感和实践。除了知识，还有什么是恩典呢？任何恩典，不就是从某种根据中执行某种行为吗？就像我们在水果中看到的，水果中的一切都来自根部的汁液。所以一切的活力和力量都是知识；我的意思是知识和一种相信我们所知道的、同意并承认的信仰精神。

Light, you know, is very comfortable. Darkness is a state of fear. So ignorance is a state of doubting and fear. There is no good where ignorance is; but light and knowledge is a state of boldness. We believe, and speak, and are bold. Why? 'We know.'
光，你知道，非常舒适。黑暗是一种恐惧的状态。所以无知是一种怀疑和恐惧的状态。无知之处没有好处；但光明和知识是一种勇敢的状态。我们相信，说话，勇敢。为什么？“我们知道。”

And therefore the people that be careless of growing in knowledge, they be enemies of comfort and of grace. 'Grow in grace, and in the knowledge of our Lord Jesus Christ,' 2 Pet. 3:18. The most knowing Christian is the most constant, courageous, comfortable, fruitful Christian, because together with divine light enlightening the soul, there goeth divine heat, enlarging the soul to every duty, and to all comforts whatsoever. So much for that.
因此，那些不重视增长知识的人，他们是舒适和恩典的敌人。"要在恩典和认识我们的主耶稣基督上增长"（彼得后书 3:18）。最有见识的基督徒是最坚定、勇敢、舒适和多产的基督徒，因为除了神圣的光照亮灵魂外，还有神圣的热量扩大灵魂的每一个责任和所有的安慰。就是这样。

We will speak a little of the comforts and places of the ground of the comfort. 'He will raise us up, and present us with you.' Troubles that be greater are called death, as in the first chapter of this epistle.* The Lord that delivered me from so great a death, and why? Specially for this end; because, as they be partial deaths, so likewise they agree with death. In this we despair of life and recovery. So when a trouble is great, as when a man is dead, the trouble is desperate. It is a death, there is no hope of recovery again. Now, saith Paul, though my troubles be great, yet notwithstanding God will raise me up, even out of death, and present me with you.
我们将谈一谈舒适之地的舒适和地方。'他会抬举我们，与你们一同呈现。'更大的困扰被称为死亡，就像这封书信的第一章中所说的那样。主救我脱离如此巨大的死亡，为什么呢？特别是为了这个目的；因为，正如它们是部分性的死亡，它们也与死亡相符。在这一点上，我们对生命和康复绝望。所以当一个困扰很大，就像一个人死了一样，困扰就是绝望的。这是一种死亡，没有再恢复的希望。现在，保罗说，虽然我的困扰很大，但上帝仍然会抬举我，甚至从死亡中抬举我，并与你们一同呈现。

Quest. How knew Paul that God would do this?
保罗如何知道上帝会这样做？

Ans. It is like he knew it by a spirit of revelation, having nearer communion with God, as a more public person, than we have. But what is that to us? Can we say God will raise us up, and present us one to another, as Paul did? No, beloved, we cannot say so; but this we can say, God will raise me up out of this trouble, or if I die in it, God will raise me out of the grave. This is the happy condition of a Christian. He is sure, if he be in trouble, either to be raised for the good of the church, if he hath any service for him to do; else if I die, he will raise me up at the last day with all his people, to be for ever with him. If it be for the good of the church, and mine own good to live, I shall live still; if not, I shall be sure to be raised at the latter day; fall out what will fall out, all falleth out well for the children of God.
答：就像他通过启示的灵知道一样，他与上帝有更亲密的交流，作为一个比我们更公众的人。但这与我们有什么关系呢？我们能说上帝会使我们复活，并像保罗那样彼此呈现吗？不，亲爱的，我们不能这样说；但我们可以说，上帝会使我从这困境中复活，或者如果我在其中死去，上帝会使我从坟墓中复活。这是一个基督徒的幸福状态。他确信，如果他遇到困难，要么会为教会的利益而复活，如果他有什么事奉要做；否则，如果我死了，他会在末日与他的子民一起复活，永远与他同在。如果这对教会和我自己的利益是好的，我将继续活着；如果不是，我肯定会在末日复活；无论发生什么，对上帝的子民来说，一切都会好起来。

Now the holy apostle no question had reference to both. He had both in his view, raising out of trouble, and raising to eternal life; because he could never speak of any inferior deliverances but his mind would run on the future, and that did terminate all comforts. All comforts end in the resurrection. Usually when Paul maketh mention of an inferior thing, he mounteth higher, he mounts to the highest of all; he resteth not his thoughts till he hath thought of that, as in the end of this chapter he endeth in the resurrection, and endeth in comfort, speaking gloriously of it. So at this time no question but there was present all deliverances in this world, but especially eternal deliverance in the world to come. As 2 Tim. 4:17, 'The Lord delivered me out of the mouth of the lion, and can and will deliver for the time to come, and present me to his heavenly kingdom,' that I am sure of.
现在，圣使徒毫无疑问地提到了这两个方面。他同时关注着从困境中解脱和获得永生的解脱；因为他从来不会谈论任何次要的解脱，他的思绪总是会转向未来，而那将终结一切安慰。所有的安慰都以复活为终点。通常，当保罗提到一个次要的事物时，他会更上一层楼，他会升到最高的层次；他的思想不会停留，直到他想到那个最终目标，就像在本章的结尾，他以复活为终点，并以安慰的话语结束，光荣地谈论它。所以在这个时候，毫无疑问，这个世界上所有的解脱都存在，但尤其是在来世的永恒解脱。正如提摩太后书 4:17 所说，“主从狮子的口中救了我出来，也必救我脱离一切的凶恶，并且要把我安然地领进他的天国。”这一点我是确信的。

So that it were a very heavenly course for Christians, if they think of anything that cometh from the love of God to them, to take hints from that, to take notice of the issue of all. All deliverances are terminated in their last deliverance out of the grave, and all blessings are terminated in the last blessing, life everlasting. And take every thing as a pawn, a pledge, a beginning of that, for the same love that giveth eternal comforts, giveth comforts in this world; and the same God that delivers out of the grave, delivers us out of troubles; and the same God that will bring us all to heaven, will bring friends together in this world, if it be for their good. And therefore if we will comfort ourselves solidly in any condition, extend our thoughts to the time to come. Was it David's comfort when he said, 'One thing have I desired of the Lord'? Ps. 27:4. Was it his meaning to confine his thoughts on that only desire, and to dwell in the church for ever? No; 'that I dwell in the house of the Lord for ever,' here while I live, and in heaven for ever when I am gone, Ps. 23:6: 'Doubtless I shall dwell in the house of the Lord for ever;' here while I live, and for ever in heaven. Then they will be solid comforts. If the drops of comfort we have in holy things be carried on to the end of all, everlasting deliverance, by the resurrection, and eternal comforts in heaven, then they would be comforts indeed. It is a good disjunction when friends promise to meet again. Well, we shall meet either here or in heaven, and perhaps here and in heaven. The same God that will comfort us in heaven, if he seeth it good for us, he will comfort us here with the presence of one another.
所以对基督徒来说，如果他们思考来自上帝的爱的任何事物，那将是一条非常天堂般的道路，他们要从中得到启示，注意所有的结果。所有的拯救都以他们最后从坟墓中解脱而终结，所有的祝福都以最后的祝福，永恒的生命而终结。并且将每一件事都看作是一个抵押品、一个保证、一个开始，因为给予永恒安慰的爱也给予这个世界的安慰；将我们从坟墓中解救的上帝也将我们从困境中解救出来；将我们所有人带到天堂的上帝也将朋友们聚集在一起，如果这对他们有益的话。因此，如果我们想要在任何情况下坚定地安慰自己，就要将思绪延伸到未来的时刻。当大卫说：“我向耶和华所求的只有一件事”时，这是他的安慰吗？诗篇 27:4。他的意思是将思绪局限于那个唯一的愿望，并永远住在教堂里吗？不；“我必住在耶和华的殿中，直到永远”，在我活着的时候是在这里，在我离开的时候是在天堂里，诗篇 23:6：“我必定住在耶和华的殿中，直到永远”；在我活着的时候是在这里，在天堂里是永远的。 然后它们将成为坚实的安慰。如果我们在圣洁事物中所拥有的安慰之滴能延续到永恒的救赎，通过复活和天堂中的永恒安慰，那么它们将确实成为安慰。当朋友们承诺再次相聚时，这是一种好的选择。好吧，我们将在这里或天堂相聚，也许在这里和天堂都会相聚。同样的上帝，如果他认为对我们有益，他将在天堂安慰我们，他也会在这里通过彼此的陪伴来安慰我们。

'He will raise us up, and present us with you.' That is another of his comforts. But what comfort is that in this world, if he meaneth only the joy in the world to come? as I am persuaded it is that he mainly aims at, the other was but that that by meditation he raised his thoughts to. What comfort is it that friend shall be presented to friend, pastor to people, believers among friends!
他会抬举我们，与你们一同呈现。这是他的另一个安慰。但在这个世界上，如果他只是指的是来世的喜乐，那又有什么安慰呢？我相信他主要的目标就是那个，而另一个只是通过沉思来提升他的思维。朋友将会与朋友相见，牧师将会与信徒相聚，信徒将会在朋友中间。

There be divers kinds of communion, if absent, by letters, by real tokens, by message; but what are these to presence? Presence is the sweetest kind of communion that can be. Communion one with another in presence is in deed, in word, of communion in presence. And therefore God will deliver us from trouble, and present us with you; for in presence every thing speaks comfort. Without discourse the very presence of a friend comforts. There is a quick and living power in the very face of a friend. The eye comforts, the speech comforts, all comforts, and nothing but comforts if they be hearty friends in the Lord.
有各种各样的交流方式，如书信、实物、信息等，但这些与面对面的交流相比如何呢？面对面的交流是最甜蜜的交流方式。在面对面的交流中，确实是言行一致的交流。因此，上帝会拯救我们脱离困扰，与你们同在；因为在面对面的交流中，一切都会带来安慰。即使没有言语，朋友的存在本身也会带来安慰。朋友的脸庞有一种活力和生命力。眼睛带来安慰，言语带来安慰，一切都带来安慰，只要他们是真心的主内朋友。

And therefore saith Paul, this shall be my comfort and your comfort, that I shall be delivered out of this death, and presented with you, for your good, for my own comfort. And no question this is a beginning of heaven in this world. If there be any heaven on earth, it is the communion of saints; it is when many join together in an holy affection, that have not only general likings of the same things, but have the same spirit acting and living in them all, one and the same Spirit of God stirring up approbation and dislike of the same thing, the same end for good causes. This is a special comfort, if there be any comfort in this world. And so Paul meaneth, when he saith, 'I shall be delivered, and presented to you.' And therefore we should take special care to improve communion by all means, considering it was so sweet a thing. O qui congressus, et gloria quanta fuerunt! when Paul was severed a great while. Paul came with abundance of blessings of God, and they came with abundance of desire to have heavenly discourse with St Paul.
因此，保罗说，这将是我的安慰和你们的安慰，我将从这个死亡中解脱出来，并与你们一起呈现，为了你们的利益，也为了我的安慰。毫无疑问，这是在这个世界上天堂的开始。如果世上有任何天堂，那就是圣徒的交流；当许多人以圣洁的感情聚集在一起时，不仅有着对同样事物的普遍喜好，而且有着同样的精神在他们中间活动和生活，同一个上帝的灵感动他们对同样的事物产生赞同或厌恶，为了善良的目的而奋斗。如果在这个世界上有任何安慰，这就是一种特殊的安慰。所以，保罗说'我将被解救，并呈现给你们。'因此，我们应该特别注意通过各种方式提高交流的质量，考虑到它是如此甜蜜的一件事。哦，那些相聚的时刻，和那些多么伟大的荣耀！当保罗与他们分离了很长时间。保罗带着上帝的丰盛祝福而来，他们则带着对与圣保罗进行天堂对话的渴望。

Thus while we be in this world we must be exercised with these intermitting comforts. This is a life of separation; we shall enjoy a while, and then part, till we be in heaven, 'and then we shall be for ever with the Lord,' 1 Thess. 4:18. 'Therefore comfort one another with these words.' What is the comfort? 'We shall be for ever with the Lord.' If it be such a comfort to enjoy communion one with another, what is it to enjoy communion for ever with the Lord in heaven? That is the meeting time, when body and soul shall meet, when Christ and all his members shall meet, when all the members of the church from the first to the last shall all meet. These three blessed meetings shall be, Christ and we, and we one with another, and body and soul. Then is the meeting, then is the presenting. But all other meetings together are comfortable, as they be tastes of the last and everlasting meeting that shall be revealed. This may comfort us in the parting of friends, in the loss of friends by death. There will be a time of meeting again. Our head will bring all the members together, as it is said of Christ, 'that he shall gather all to a head,' Eph. 4:15: that being Christ's office, to gather all the children of God together, from whom they were fallen; to gather them to the angels in* whom they were in terms of difference; to gather them together, one to another in love, and gathering to themselves in peace. This is Christ's work. This gathering together to a head belongeth to Christ. And though we be not together now, yet in heaven we shall be.
在这个世界上，我们必须经历这些间歇性的安慰。这是一个分离的生活；我们会享受一段时间，然后分别，直到我们到了天堂，“然后我们要永远与主同在”（帖撒罗尼迦前书 4:18）。“所以要用这些话彼此安慰。”什么是安慰？“我们要永远与主同在。”如果与他人享受交流已经是一种安慰，那么与主在天堂永远交流又是什么呢？那是会面的时刻，当身体和灵魂相遇，当基督和他的肢体相遇，当教会的所有成员从头到尾都相遇。这三次祝福的会面将会发生，基督和我们，我们彼此相互，身体和灵魂。那时是会面的时刻，那时是呈现的时刻。但是所有其他的会面都是令人舒适的，因为它们是最后和永恒的会面的味道。这可以在朋友离别、失去朋友的死亡中安慰我们。会有再次相聚的时候。我们的头领会把所有的肢体聚集在一起，正如关于基督所说的，“他要把一切聚在一起”（以弗所书）。 4:15：这是基督的职责，将上帝的众子聚集起来，他们曾经离散；将他们聚集到天使中，他们之间有所不同；将他们彼此相聚在爱中，并在和平中聚集到自己身边。这是基督的工作。这种聚集到一个头上属于基督。虽然我们现在不在一起，但在天堂我们将会在一起。

Now the ground of this is, God that hath raised up Jesus, will by Jesus do this. He considers of God as serveth his purpose. It is an act of a Christian, of a discreet and wise soul, to single out of God those attributes and those actions that suit to his present distress or present condition; as if a man be in perplexity, think of him as a God strong and wise; if a man be in any trouble, think of him as a good and powerful God; if a man be wronged, think of him as a God of vengeance. Thou God of vengeance, shew thyself! And when we be in any trouble and cast down, and dead, as troubled by others' deaths, then can God raise Christ out of the grave, who is our head. And out of the love that he loveth both mystical Christ and natural Christ, the Lord is gracious to all for his sake. He that loveth Christ as his own natural son loveth Christ mystical, all that be Christ's, with the same love that he loved Christ. As Christ himself prayeth he will embrace all such with the same love he loved himself withal, John 17:24, so God is well pleased and rests in his love, not only in his natural Son, but all that be his; and therefore out of love to his own Son, as he hath raised up him and set him in heavenly places, he will raise up all them that be his, and are engrafted into him. He that raised up the Lord Jesus shall raise us up also. What is the consequence? Because he hath raised up Jesus, therefore by Jesus he will raise us out of trouble. The ground is, Christ is a public person, and so in heaven is a public person, a second Adam, and raised up as a second Adam; and therefore be raised up as [a] public person, and as a second Adam, and a root of all believers. He hath taken heaven in our place as our husband, and we sit in heavenly places with him; and therefore God that raised up him will raise us up also. 'If Christ be risen, we shall rise.' There is no question of it, as he proveth at large, 'because I live ye shall live also,' John 14:19. I cannot follow the point, but it is a point you are acquainted with all, being an article of faith. Therefore see the ground of this comfort. God will raise up us and bring us together, because he hath raised Jesus. He is the first-fruits of them that slept. Now all the harvest is blessed in the first-fruits. Our first-fruits is Christ now. And therefore we shall be here raised out of little deaths, and at the resurrection out of the great death, and be for ever with the Lord, which may teach us this comfortable observation; to see all our comforts in Christ first; to see all we look for from God, first in Christ and then in ourselves. If we look for love from God, see his love on Christ first: 'He loveth us because he loveth him first,' and he loveth us in him. If we look to resurrection, ascension, or glory, see it in Christ first. If we look for the performance of any promise, see that promise in Christ first, for all are made for his sake, and made good in him, to Christ first and then to us. If we want any grace, see it in Christ first, for he hath fulness of the Spirit for our sakes: 'And of his fulness we have received, and grace for grace,' John 1:16. So that in both estates of humiliation and exaltation severally, see all first in Christ and then in ourselves. Look on Christ in state of humiliation, and see ourselves there. 'Christ was a curse for us,' died for us. All this is for us. And see all the evil that belongeth to us taken away by him in his state of humiliation. He humbled himself to death, and became a curse for us. And so in his state of exaltation in several degrees. See our resurrection in his resurrection, our ascension in his ascension, our sitting in heavenly places by his sitting in heavenly places. The ground is, the union I spake of before. And then God hath decreed that we shall be made conformable to his Son. 'We must be conformable to Christ our elder brother.' We are chosen to be conformable to him. And therefore whatsoever was in him, there will be a conformableness in us thereunto. And we must be content to go to heaven as Christ went. 'He first suffered and then entered into glory,' 1 Peter 1:10, 11, he rose again, but he died first. We must be content to go to heaven by that way that our blessed head and Saviour hath gone before us. And if we do so, surely that God that raised him will raise us up too.
现在，这一切的根源是，上帝使耶稣复活，耶稣将通过他来完成这一切。他将上帝视为符合他目的的存在。作为一个基督徒，一个明智而谨慎的灵魂，将上帝的属性和行为与自己当前的困境或状况联系起来是一种行为；例如，如果一个人陷入困境，可以将上帝视为强大而智慧的神；如果一个人遇到麻烦，可以将上帝视为善良而有力的神；如果一个人受到冤屈，可以将上帝视为复仇之神。上帝啊，显现你的复仇吧！当我们遇到困境、沮丧和死亡时，就像被他人的死亡所困扰一样，上帝可以使我们的头领基督从坟墓中复活。出于他对神秘基督和自然基督的爱，主对所有人都是慈悲的，因为他们都是基督的。那些将基督视为自己亲生儿子的人，也同样以同样的爱来爱基督的所有信徒。 基督自己祈祷时，他将以同样的爱拥抱所有这样的人，正如他在约翰福音 17:24 中所说的，所以上帝对他的爱感到满意并安息其中，不仅对他的亲生儿子，也对所有属于他的人；因此，出于对自己儿子的爱，他已经使他复活并使他坐在天上的至高之处，他也将使所有属于他并与他相连的人复活。使主耶稣复活的，也必叫我们与耶稣一同复活。这有什么结果呢？因为他使耶稣复活，所以他也会借着耶稣使我们摆脱困境。根据的是，基督是一个公共人物，在天上也是一个公共人物，是第二个亚当，并且像第二个亚当一样复活；因此，他作为一个公共人物，作为第二个亚当，作为所有信徒的根，也会复活我们。他代替我们占据了天堂的位置，我们与他一同坐在天上；因此，使耶稣复活的上帝也会使我们复活。"如果基督复活了，我们也会复活。"这是毫无疑问的，正如他在约翰福音 14:19 中所证明的那样，"因为我活着，你们也要活着。"我无法详细解释这一点，但这是你们所熟悉的信仰的一部分。因此，请看到这种安慰的基础。 上帝将使我们复活并聚集在一起，因为他已经使耶稣复活。他是那些已经睡了的人的初熟果实。现在所有的收获都在初熟果实中得到祝福。我们的初熟果实现在是基督。因此，我们将从小死中复活，在大死中复活，并永远与主同在，这可以教导我们这个令人舒适的观察：首先在基督里看到我们所有的安慰；首先在基督里看到我们从上帝所期待的一切，然后在我们自己身上。如果我们期待上帝的爱，首先在基督身上看到他的爱：“他爱我们，因为他首先爱了他”，他在基督里爱我们。如果我们期待复活、升天或荣耀，在基督里先看到它。如果我们期待任何应许的实现，在基督里看到那个应许，因为所有的应许都是为了他的缘故而给我们的，并在他里面实现，首先是给基督，然后是给我们。如果我们需要任何恩典，在基督里看到它，因为他为我们而有圣灵的丰满：“从他的丰满里我们都领受了，恩典加倍”，约翰福音 1:16。所以，在谦卑和尊崇的两个状态中，首先在基督里看到一切，然后在我们自己身上看到。 在基督受辱的状态中看到自己。'基督替我们成了咒诅'，为我们而死。这一切都是为了我们。在他受辱的状态中，看到所有属于我们的邪恶被他带走。他自甘卑微地死去，替我们成了咒诅。在他被高举的状态中，也是如此。在他的复活中看到我们的复活，在他的升天中看到我们的升天，在他的坐在天上之处看到我们在天上的坐席。根源在于我之前所说的联合。然后，上帝已经决定我们要与他的儿子相似。'我们必须与我们的长兄基督相似。'我们被选中与他相似。因此，无论他身上有什么，我们也会有相应的相似之处。我们必须满足于以基督所走的方式去天堂。'他先受苦，然后进入荣耀'，彼得前书 1:10, 11，他复活了，但他先死了。我们必须满足于以我们救主和头领走在前面的方式去天堂。如果我们这样做，那肯定会使他复活的上帝也会使我们复活。

I beseech you, therefore, when we are to consider of any comfort, see it in Christ first, not only as a pattern to whom we must be conformed, but see it in Christ as a cause, because Christ will raise us up. We shall not only be raised because he is raised, and ascend because he is ascended, but God will raise us up with Jesus. Between God and us cometh Jesus, for all that comes from God comes from Jesus. So all that cometh from us to God must go through the mediation of Jesus. 'He that raised up Jesus will by Jesus raise us up.' Christ is not only a pattern of conformity, but likewise a cause. And it is an improvement of the favour, that God doth us favour through such a one that standeth between him and us; that there should be so excellent a person as Christ to do all, to be a pattern of all, and cause of all. For can there be a better than he to raise us out of trouble here, and to heaven hereafter? Then he that is our own head, will he suffer his members to perish? And he that is so favourable with God, and one with God, that as a man layeth hold on us, and as God layeth hold on God, as a friend to him, being between both as a friend of both. As God, so we must trust him with all, with our rising again, with our ascension, with our glory in heaven. He is the Joseph between God and us. As he conveyed all favour to the patriarchs, from Egypt through Pharaoh,* so Christ is the high steward of all, that hath the dispensing of all his comforts by our sweet head, that is bone of our bone and flesh of our flesh, to make us for ever one with him. So that there is comfort in the deriving of comfort by so sweet, so loving, so gracious a head as Jesus is.
因此，当我们考虑任何安慰时，请首先在基督里寻找，不仅作为我们必须顺从的榜样，而且要在基督里寻找作为原因，因为基督会使我们复活。我们不仅会因为他的复活而复活，因为他升天而升天，而且上帝也会与耶稣一起使我们复活。耶稣是上帝与我们之间的中介，因为一切来自上帝的都来自耶稣。所以，一切从我们到上帝的都必须经过耶稣的调解。“使耶稣复活的，也必借着耶稣使我们复活。”基督不仅是顺从的榜样，也是原因。上帝通过这样一个站在他和我们之间的人来恩待我们，这是对恩典的提升；有一个如此卓越的人如基督来做一切，成为一切的榜样和原因。因为还能有比他更好的人来拯救我们脱离困境，带领我们进入天堂吗？那么我们的头领会容许他的肢体灭亡吗？他与上帝如此亲近，与上帝合而为一，就像一个人抓住我们，上帝抓住上帝，作为他的朋友，作为两者之间的朋友。 作为上帝，我们必须全心全意地信任他，包括我们的复活、升天和在天堂的荣耀。他是上帝与我们之间的约瑟。正如他通过法老将一切恩惠传达给祖先一样，基督是一切的高级管家，他通过我们甜蜜的头领分发他所有的安慰，他是我们的骨肉之躯，使我们永远与他合一。因此，通过像耶稣这样甜蜜、慈爱、恩慈的头领获得安慰是令人欣慰的。

But you will say, Will Christ raise us out of trouble likewise? Yes, by the same power and virtue. For the virtue of Christ's resurrection reacheth farther than to raise us from death, for it extendeth itself to all abasements in the world. God raiseth us out of all abasements by the power that he raised up Christ, and by the power that Christ raised up himself. And therefore we should comfort ourselves in the distress of the church and personal distresses. And first for the church. God raised up Christ the head of the church after three days, and when they had rolled a stone upon the grave, and set a watch too, and when Christ had been a surety to bear the sins of all the elect of the world from the beginning to the end; Christ having a stone upon his grave, so much mould, and such a stone, and his grave watched and sealed; and then having as a public person the sins of all the world, yet Christ rose up again for all this.
但你会说，基督也会将我们从困境中拯救出来吗？是的，凭借同样的力量和能力。因为基督的复活的力量不仅能使我们从死亡中复活，而且能够拯救我们脱离世界上的一切卑微。上帝凭借他使基督复活的力量，将我们从一切卑微中拯救出来，基督也凭借他自己使自己复活的力量将我们拯救出来。因此，我们应该在教会的困境和个人的困境中安慰自己。首先是教会的困境。上帝在三天之后使基督复活，当他们在坟墓上滚上一块石头，并设立了守卫时，基督已经成为了为所有选民承担从世界开始到结束的罪孽的担保人；尽管基督的坟墓上有一块石头，有这么多的泥土，还有这样一块石头，而且他的坟墓还被守卫和封印，但基督仍然为了这一切而复活。

Beloved, Satan and his instruments labour to bury the church if they can, and to roll a stone on the church, that it should never rise up again. It was their plot of late,* and it is their purpose now, but that their power is a little broken. They would bury Christ and his church altogether, roll a stone on him, watch him that he should never rise again. This they do; and now in the third day he shall rise again. There may be a limited time of Jacob's sorrow, but there will be a day of deliverance. He that raised up the head of the church, after the time he had appointed he should lie there under the bondage and captivity of death, he will raise up the body of Christ. Our times are not in our hands, nor in the devil's time, nor in man's time, but in God's time. Men may oppose his time, and be against his time. 'They shall cast you into prison for ten days.' It is certain and sure, which may be a comfort to the church. The church beyond seas was lately under hatches, and the enemy had got her into the grave, and thought to have rolled the stone upon the church; but God, that raised up Jesus, hath raised up the church in some comfortable measure, which may put us in hope, that now there is time to set prayer on work. It puts encouragement into our hands. That that God hath done, encourageth us to pray to God for the finishing of his own good work. We have not only faith and promises, but performances to encourage us. We see the stone is rolled off as it were. This is our comfort, and this is the church's comfort to the end of the world. She may be for a while under the grave, but God will send his angels, his messengers, one or another, to take away the stone, and raise up the church, as in the parable of the dry bones, Ezek. 37:1, seq. The church was 'as dry bones,' but 'the Spirit entered into them, and made them live.' So at length a spirit shall enter into the church, and it shall live. Babylon must fall; the church must rise. Christ will enlarge his church to the end [of] the world. Heaven hath said it, and hell cannot disannul what God hath concluded. He that raised up Jesus will raise up the church out of all its troubles. And for ourselves, in all deaths and all our desperate troubles, sink not under them. Make use of the articles of faith. They are of wonderful enlarged sweetness. The sweet article of the resurrection and life everlasting have influence into all our lives. Make use of that; God, that doth the greater, will not he do the less, if for our good? Will God raise my body out of the grave, and not out of this sickness? God that can raise me out of dust, cannot he raise me out of this trouble, and present me to my friends again? If for my good, he can do it.
亲爱的，撒旦和他的工具努力埋葬教会，如果可能的话，他们会在教会上滚上一块石头，使其永远无法复兴。这是他们最近的阴谋，现在也是他们的目的，尽管他们的力量已经稍微削弱。他们想要彻底埋葬基督和他的教会，滚上一块石头，守望着他永远不再复活。他们正在这样做；现在第三天他将再次复活。雅各的悲伤可能有限的时间，但必定会有一个解救的日子。那位在指定的时间之后使教会的头复活的人，他也会使基督的身体复活。我们的时间不在我们手中，也不在魔鬼的时间，也不在人的时间，而是在上帝的时间。人们可能反对他的时间，反对他的时间。“他们要把你们投入监狱十天。”这是确定无疑的，对教会来说可能是一种安慰。 海外的教堂最近被封锁起来，敌人把她推入坟墓，并打算把石头滚到教堂上；但是上帝，那使耶稣复活的上帝，已经以某种令人舒适的方式使教堂复兴起来，这使我们有希望，现在是时候开始祈祷了。这给予我们鼓励。上帝所做的事鼓励我们为他自己的善工祈祷。我们不仅有信仰和应许，还有实际行动来鼓励我们。我们看到石头被推开了。这是我们的安慰，也是教堂的安慰直到世界的尽头。她可能暂时被埋在坟墓里，但上帝会派遣他的天使，他的使者，一个或另一个，来移开石头，使教堂复兴，就像以西结书 37 章 1 节所述的枯骨的寓言。教堂曾经是“枯骨”，但“圣灵进入其中，使它们复活”。所以最终圣灵将进入教堂，使其复活。巴比伦必将倒塌；教堂必将兴起。基督将扩展他的教堂直到世界的尽头。天堂已经说了，地狱不能废除上帝所决定的事。 他使耶稣复活的，也会使教会从所有的困扰中复兴。对于我们自己，在所有的死亡和绝望的困境中，不要被它们压垮。利用信仰的条款。它们有着奇妙而广泛的甜蜜。复活和永生的甜蜜条款对我们的生活产生影响。利用它；那位行大事的神，难道不会行小事，为了我们的利益吗？难道神会使我的身体从坟墓中复活，却不能使我从这场病中复苏吗？那位能使我从尘土中复活的神，难道不能使我从这场困境中解脱，并再次与我的朋友相聚吗？如果为了我的利益，他能做到。

And rise from inferior things to strengthen our faith, and the greatest things we have in faith for the time to come. Will God give me life everlasting, and not daily bread? Will God give heaven, and not provision to bring me thither? Will God raise me out of the dust, when it is scattered I know not where, and get all my dust together, and quicken that dust, and not quicken me out of this, if it be for my good and the good of others? If he have any service to do for me, he will do it. And therefore, I beseech you, beloved, let us labour to strengthen our faith in the way to heaven, by that which is to come. What made the apostles pass through thick and thin, break through all troubles between them and heaven, but [that] they thought God would deliver them? If he did not deliver them, he would deliver them to heaven, and present them to his heavenly kingdom. Having heaven in their eyes, time to come in heaven, resurrection in their eyes, and glorious times in their eyes, it will be of such force and influence into their hearts, that they shall go through all things between, and make this disjunction; either God will raise me out of this, or out of the grave, and present me to his heavenly kingdom. I beseech you, therefore, learn this, that in all our dejections we make use of that last and powerful work of God in raising from the dead. Raising comforteth for what is past. Our Saviour Christ, our best part, our head, is in heaven, and we shall all draw to him in time. Let us not lose the benefit of such a meditation, of such a ground as this. See all in Christ beforehand; all is done in Christ. Beloved, can we have a better pledge and pattern, than to see all we look for done in Christ beforehand? We look for the resurrection, Christ is raised; and ascension, Christ is ascended. We look for glory in heaven: Christ is glorified, Christ, and we in Christ; for when we think of Christ, we must think of ourselves in Christ. And therefore, when we hear the creed repeated, and the articles of religion, or anything of Christ, let us wrap up ourselves by the spirit of faith in Christ, see ourselves crucified in Christ, and dead in Christ, and raised in Christ, and set in heavenly places with Christ.
并从低劣的事物中崛起，加强我们的信仰，为未来的时刻拥有最伟大的信仰。上帝会给我永恒的生命，而不给我日常的食物吗？上帝会给我天堂，而不提供我到那里的供应吗？如果我不知道我的尘土散落在何处，上帝会将我从尘土中拯救出来，将所有的尘土聚集起来，并使那些尘土复活，而不使我复活出来，如果这对我和他人都有好处的话？如果他有什么为我做的事情，他会去做。因此，我恳求你们，亲爱的人们，让我们努力通过未来的事物来加强我们通向天堂的信仰。是什么让使徒们穿越重重困难，冲破与天堂之间的一切麻烦呢？他们认为上帝会拯救他们。即使他没有拯救他们，他也会将他们带到天堂，并将他们呈现给他的天国。 他们眼中有天堂，时光在天堂中流转，他们眼中有复活，眼中有光荣的时刻，这将对他们的心灵产生如此强大的力量和影响，以至于他们将经历一切，并做出这样的选择：要么上帝将我从这里抬起，要么从坟墓中抬起我，并将我呈现给他的天国。因此，我恳求你们学会这一点，在我们所有的沮丧中，利用上帝从死里复活的最后而有力的作为。复活安慰了过去的一切。我们的救主基督，我们最好的部分，我们的头，正在天堂，我们都将在适当的时候归向他。让我们不要失去这样一种沉思的好处，这样一个基础。提前在基督里看到一切；一切都在基督里完成了。亲爱的，我们能有比提前在基督里看到我们所期待的一切更好的保证和模范吗？我们期待复活，基督已经复活；我们期待升天，基督已经升天。我们期待在天堂得荣耀：基督已经得荣耀，基督，我们也在基督里；因为当我们想到基督时，我们必须想到自己在基督里。 因此，当我们听到信经的重复，以及宗教的条文，或者任何关于基督的事情时，让我们用基督的信仰之灵包裹自己，看到自己在基督里被钉死、在基督里死去、在基督里复活，并与基督一同被安置在天上的地方。

I but administer the heads to you, for your meditations to work upon. You see what excellent use the apostle maketh of his faith. It made him believe, speak confidently for the present. And therefore, with cheerfulness attend upon the blessed means of the word and sacrament, that God hath appointed to strengthen our union and communion with Christ. Christ is our life, and the nearer communion with him, the more life we have. And the sacrament is appointed for to seal to us this communion, to strengthen this near union, and receive* with the spring and fountain of life, Jesus Christ. And therefore, come with exceeding comfort; and the more our union with Christ, the more our comforts in life or death. All depends on that: as we see hope of resurrection, hope of deliverance, hope of glory, doth all depend upon that, union first in Christ, then in us, and in us because in Christ. Therefore, strengthen union with Christ, and strengthen all. For matter of the sacrament, you are acquainted with the doctrinal part of it, have this conceit of it. It is a high ordinance of God, which strengthens faith, which being strengthened, strengthens all the powers of soul.
我只是给你们提供头脑，让你们思考。你们看到使徒对信仰的运用是多么出色。这使他相信，对现在的事情有信心。因此，要愉快地参与神所指定的话语和圣礼，以加强我们与基督的联合和交流。基督是我们的生命，与他更亲近的交流，我们就拥有更多的生命。圣礼被指定为向我们盖印这种交流，加强这种亲密的联合，并与生命的源泉耶稣基督一同接受。因此，要带着极大的安慰前来；我们与基督的联合越紧密，我们在生活或死亡中的安慰就越多。一切都取决于这一点：我们看到复活的希望、解脱的希望、荣耀的希望，都取决于首先在基督里的联合，然后在我们里面，而在我们里面是因为在基督里。因此，加强与基督的联合，一切都会得到加强。至于圣礼的事项，你们已经了解了其中的教义部分，对此有这样的理解。这是神的一项高级仪式，它加强信仰，而信仰一旦加强，就会加强灵魂的所有力量。

VERSE 15
第 15 节

For all things are for your sakes, that most plenteous grace, by the thanksgiving of many, may redound to the praise of God.
为了你们的缘故，一切都是为了丰富的恩典，通过许多人的感恩，使荣耀归于上帝。

The holy apostle, as we heard, labours to arm himself and all others against all discouragements in religion, by comforts fetched from religion.
圣使徒，据我们所听，努力武装自己和其他人，以抵御宗教中的一切挫折，通过从宗教中获得的安慰。

He bringeth in divers springs of comfort in this latter part of the chapter. 'I believe, and therefore I have spoken; as David believed, and therefore he spake.' It is no otherwise with us than with David and other saints before us, as we shewed at large.
他在本章的后半部分带来了各种安慰的源泉。“我相信，所以我说话；正如大卫相信，所以他说话。”对我们来说，与大卫和其他圣徒一样，情况并无二致，正如我们之前详细展示的那样。

The last day this comfort was handled, that God would raise him out of his trouble, and present him together with the Corinthians in his life, and at the last in the world to come. And from this ground, 'Because God raised up Jesus.' 'Knowing that he which raised up the Lord Jesus, shall raise us up by Jesus, and shall present us with him.' Of this I have spoken at large already.
这个安慰最后一天处理，上帝会使他摆脱困境，并与哥林多人一同在他的生命中呈现，并在来世中最后一次呈现。从这个基础上，'因为上帝使耶稣复活。' '知道使主耶稣复活的，也必借着耶稣使我们复活，并与他一同呈现。'我已经详细讲过这个。

I beseech you, before I leave this point, learn this, that in all our dejections, we make use of that last and powerful work of God, in raising from the dead.
在我离开这一点之前，我恳求你们学会这一点，即在我们所有的沮丧中，我们利用了上帝从死里复活的最后而强大的作为。

I now proceed to what followeth.

'For all things are for your sakes.' Here is a farther ground of comfort, both of present deliverance, as for their sakes.
一切都是为了你们的缘故。这是一种更进一步的安慰，无论是对于现在的解救，还是为了你们的缘故。

The second ground is, 'All is for the glory of God.'
第二个理由是，“一切都是为了上帝的荣耀。”

And the means of that glory, 'Because the grace aboundeth,' that these deliverances spring from, 'thanksgiving abound to the glory of God.' Why should we be discouraged in suffering, since God will be presented with us in sufferings, delivering us in time, considering it is for the church's good, and for the glory of God? And for the glory of God in this way, because it will minister matter of praise, not of one, but of many, out of which praise God will be glorified. This is the scope of the words.
并且那荣耀的方式，“因为恩典丰盛”，这些拯救的源泉，“感恩丰盛，归荣耀于上帝。”我们为什么在受苦时要灰心，因为上帝将与我们同在受苦中，及时拯救我们，考虑到这是为了教会的益处，为了上帝的荣耀？而且以这种方式为了上帝的荣耀，因为它将提供赞美的材料，不仅仅是一个人的赞美，而是许多人的赞美，上帝将因此得到荣耀。这是这些话的目的。

The first ground of comfort is, 'All are for your sakes,' both our sufferings, and assistance, and presence of God in them, and deliverance out of them, all is for you, 2 Tim. 2:10: 'We suffer for the elect's sake,' all is for your sake. Indeed, beloved, it is a large diffused consideration, for all is for the church's sake, the world itself. The standing of the world is for the church's sake. If God had gathered his elect, there would be an end of these sinful days. Another sinful generation, God would not suffer the world to stand for a company of wretches, that daily blaspheme his name, that pollute and defile their souls and bodies, that oppose his truth like rebels.
舒适的第一个基础是，“一切都是为了你们”，包括我们的苦难、帮助、上帝在其中的同在以及从中的解救，一切都是为了你们（提摩太后书 2:10）。确实，亲爱的，这是一个广泛的考虑，因为一切都是为了教会的缘故，甚至是世界本身。世界的存在是为了教会的缘故。如果上帝已经聚集了他的选民，这些罪恶的日子就会结束。上帝不会让世界为一群每天亵渎他的名字、玷污和玷污他们的灵魂和身体、像叛逆者一样反对他的真理的可怜虫们而存在。

That the world continueth, it is for the elect's sake, that they may be gathered out [of] the world. The world is as it were reprieved, because many are to be born in the world; as lewd women are reprieved, being with child, for that's sake that is to be born. So the world continueth because there is a generation to come; the number of the elect is not yet accomplished.
世界继续存在，是为了选民的缘故，他们将被从世界中聚集出来。世界仿佛被暂时延缓，因为还有许多人将在世界上出生；就像淫妇因为怀孕而被暂时延缓一样，因为那将要出生的孩子。所以世界继续存在，因为还有一代人要来临；选民的数量尚未完成。

Thus you see the very world, and the standing of the world, is for the 'church's sake. The world is elect; and so are things in the world, in heaven or earth, in some sort. They are for the church's sake. 'To us a child is born, to us a son is given,' Isa. 9:6; for the church he died, for the church he rose again, for the church 'he appears in heaven and makes intercession,' as Rom. 8:34. He sits at God's right hand making intercession for us. John 17:17, 19, 'I sanctify myself;' that is, I prepare myself as a sacrifice to suffer for them. 'I pray not for the world, but for them thou hast given me out of the world.' All that Christ did suffer, enjoy, and do in heaven, as our head, it is for the church's sake. That he giveth gifts to wicked men, that they continue, it is for the church's sake, that they may be instruments and servants of the church. In that sense they be redeemed by Christ as servants of the church. We see in nature that summer and winter serveth for vines, and fruitful trees, and plants, for the good corn. Cold weather and warm weather, they have the leaves to cover them. And every thing serveth to bring forth the fruit; all these circumstantial things. So whatsoever is circumstantial in the world, as kingdoms, states, government, they think to tumble in the world for their own ends, and to toss the world as they list. It is for a number of men unregarded, unknown, that pass here as unknown men, hidden men for the most part, it is for the church's sake that they continue, that they have any favours. They are beholden to the church for their lives, to the church for their standing, and for the gifts they have, though they think not so. God, the great God of heaven and earth, and Christ the great king of the church, in reference to his church, giveth gifts to men, magistrates, ministers, people, yea, even to them that be not good men, and all for the good of his church. So that 'all is for you,' word, sacraments, every thing.
因此，你看到的世界，以及世界的地位，都是为了“教会的缘故。世界是被选中的；在某种程度上，天上地下的事物也是如此。它们是为了教会的缘故。“有一个孩子为我们而生，有一个儿子赐给我们，”以赛亚书 9:6；他为了教会而死，为了教会而复活，为了教会“在天上显现并代求”，如罗马书 8:34 所说。他坐在上帝的右边为我们代求。约翰福音 17:17, 19，“我为他们自己分别为圣”；也就是说，我准备自己作为牺牲，为他们受苦。“我不为世界祈祷，而是为你从世界中赐给我的人祈祷。”基督所受的一切苦难、享受和在天上所做的一切，作为我们的头，都是为了教会的缘故。他赐予邪恶的人礼物，使他们继续存在，这是为了教会的缘故，使他们成为教会的工具和仆人。从这个意义上说，他们被基督赎回，成为教会的仆人。我们在自然界中看到，夏天和冬天为葡萄藤、多产的树木和植物，为好的庄稼服务。寒冷的天气和温暖的天气，它们有叶子来覆盖它们。每一件事都是为了结果；所有这些环境因素。 所以，无论世界上发生什么事情，如王国、国家、政府，他们认为为了自己的目的而使世界动荡，并按照他们的意愿摇摆。对于许多人来说，他们是被忽视的、不为人知的，他们在这里被视为无名之辈，大部分时间都是隐藏起来的。他们之所以继续存在，之所以得到任何恩惠，都是为了教会的缘故。他们对教会的生命、地位和才能都是感激的，尽管他们自己并不这样认为。上帝，天地的伟大上帝，以及基督，教会的伟大君王，为了他的教会，赐予人们、官员、牧师、信徒，甚至那些不是好人的人，各种恩赐，都是为了教会的利益。所以，“一切都是为了你”，话语、圣礼、一切事物。

I might make a large dispute here, but that I unfolded it at large out of that place in Corinthians, 'All is yours,* which is the general. The church is yours, 'whether Paul, or Apollos, or Cephas, or things present, or things to come, or life, or death, or the world, all is yours, you are Christ's, and Christ is God's.'
我可能会在这里引发一场大争议，但我从哥林多前书中的那个地方详细展开，'一切都是你们的'，这是普遍的。教会是你们的，无论是保罗、亚波罗、矶法，还是现在的事物、将来的事物、生命、死亡、世界，一切都是你们的，你们属于基督，基督属于上帝。

And from this general truth the apostle deducts this, 'it is for your sake.' All things that we suffer, all things that are done to us is for your sake. If so be all things are for the church's sake, beloved, we ought to join with God, as Paul doth here. Christ hath passed as it were a deed of gift of all things to the church, to serve her turn, to bring the church to heaven. Shall not God's intent, and Christ's intent, be ours? Saith he, all that I do and suffer is for your sake. It is a happy thing when God's intentions and ends, and our ends, shall meet in one, beloved, voluntarily. And God will bring all men's ends to serve his against their wills. Oh but happy are we if we can make our ends meet with God's ends willingly and cheerfully.
从这个普遍的真理中，使徒推断出这样一点，“这是为了你们的缘故。”我们所遭受的一切，我们所经历的一切都是为了你们的缘故。如果一切都是为了教会的缘故，亲爱的，我们应该像保罗一样与上帝合作。基督好像把一切都赠给了教会，为了满足她的需要，把教会带到天堂。难道上帝的意图和基督的意图不应该成为我们的意图吗？他说，我所做的一切，所受的一切都是为了你们的缘故。当上帝的意图和我们的意图自愿地和欢快地相遇时，这是一件幸福的事情。上帝会使所有人的意图违背他们的意愿为他服务。哦，但如果我们能愿意和欢快地使我们的意图与上帝的意图相遇，那我们是多么幸福啊。

Quest. What is the ground of this, 'that all things are for the church's sake'?
问题：这个观点的根据是什么，“一切事物都是为了教会的利益”？

Reason 1. The ground of it is, that covenant, wherein God passeth over himself as it were to the church, 'I will be your God.' And Christ he is as it were not his own; he is the church's. Christ is the church's. Therefore all are the church's. All the three persons of the Trinity have their title of excellency from relation to the church. God a Father in regard of the church; Christ a redeemer in regard of the church; the Holy Ghost a comforter in regard of the church. So God the Father, Son, and Holy Ghost, they are in covenant with the church. And they are the church's, as it were making themselves the church's, out of that infinite bottomless love; being God, they have made themselves the church's.
原因 1. 其根据在于，上帝与教会立约，将自己交给教会，说：“我要作你们的上帝。”而基督好像不再属于自己，而是属于教会。基督是教会的。因此，一切都属于教会。三位一体的上帝都因与教会的关系而拥有卓越的地位。上帝是父，因为有了教会；基督是救赎者，因为有了教会；圣灵是安慰者，因为有了教会。所以，上帝的父、子和圣灵与教会立约。他们好像是将自己交给了教会，出于无尽无底的爱；作为上帝，他们使自己成为了教会的。

Now if God himself be the church's, and in covenant with it, that the church may improve him, and whatsoever is in him, all his excellent attributes for their comfort and good, shall not all other things be the church's? If God himself be reconciled to the church, shall not all things else be reconciled? If God be in covenant, shall not every thing? 'The stones in the street be in covenant with him,' as Job saith, 5:23.
现在，如果上帝自己属于教会，并与之立约，使教会能够利用他和他所有的卓越属性来获得安慰和福祉，那么难道其他一切不都属于教会吗？如果上帝与教会和好，难道其他一切不也都和好了吗？如果上帝与教会立约，难道不是每一件事情都与之立约吗？正如约伯所说：“街上的石头与他立约”（约伯记 5:23）。

Reason 2. A second subordinate ground to this is, the union with Christ the king of the church. Now all things serve Christ, who is the king of heaven and earth; his kingdom reaches from heaven to the bottom of hell; he overruleth cursed devils and wicked spirits. Who is he whom the devils obey? saith God. Now if all things serve Christ, they serve his spouse, by reason of the union and spiritual commerce with Christ, to whom God hath dedicated and committed the rule and government of heaven and earth. All things are mine in heaven and earth, committed to me, saith Christ, when he ascended into heaven; and therefore as Christ is the great Lord of the world, so the church is the great queen and empress of the world. All things serve Christ the husband, and all things must serve the church his spouse. It must be so. God is in covenant with the church, and Christ is hers by union with the church. 'Touch not mine anointed, and do my prophets no harm,' Ps. 105:15. Withhold the hand of violence from them, they are mine. So Christ is head, king, and husband of the church, and will not suffer her to be wronged in his sight, but all things shall serve for the church's good.
理由 2. 第二个从属的理由是，与基督教会之王的联合。现在一切事物都侍奉基督，他是天地之王；他的国度从天堂延伸到地狱深处；他统治着被诅咒的魔鬼和邪恶的灵魂。谁是魔鬼服从的人？上帝说。现在如果一切事物侍奉基督，它们也侍奉他的配偶，因为与基督的联合和属灵的交往，上帝已经将天地的统治和管理委托给了基督。天地间的一切都是我的，基督说，当他升入天堂时；因此，正如基督是世界的大主，教会是世界的大皇后和女皇。一切事物侍奉基督，丈夫，一切事物也必须侍奉教会，他的配偶。必须如此。上帝与教会立约，基督通过与教会的联合属于她。不可触犯我的受膏者，不可伤害我的先知，诗篇 105:15。不要对他们动手，他们是我的。所以基督是教会的头，国王和丈夫，他不会容忍她在他的眼前受到伤害，而一切事物都将为教会的利益服务。

Reason 3. Again, to come nearer and lower to us. If you look to us, all is for the church's sake, the children of God too; because God hath put a Spirit into his church to extract good out of all. 'All is for your sakes.' The Spirit of God shall teach you to see God seeking your good in all things. God puts it into the spirit of his children to seek the good of his church in all things. Paul had the Spirit of God to direct his aims, as none but the child of God hath right aims to seek God in all things, and his glory.
原因 3. 再次，为了更接近和降低到我们的层次。如果你看向我们，一切都是为了教会的缘故，也是为了上帝的儿女们；因为上帝已经将他的灵放入他的教会中，从中提取好处。'一切都是为了你们的缘故。'上帝的灵将教导你看到上帝在一切事物中寻求你的益处。上帝将他的儿女的灵放入其中，以在一切事物中寻求教会的益处。保罗有上帝的灵来指导他的目标，因为只有上帝的儿女才有正确的目标，以在一切事物中寻求上帝和他的荣耀。

The church hath the Spirit of God to see God seeking their good in all things. 'This shall turn to my good,' saith Paul, 'through the supplies of the Spirit and your prayers,' Philip. 1:19. The church prayeth that all things may serve for his good; that God would sanctify all his crosses and afflictions; that God would bless magistrates, ministers, and all ordinances for their good; that, with the Spirit of God, and this action's* exercise of the Spirit of thanksgiving and prayer, all things are made for the church's good, because they have a spirit specially shewing itself in a spirit of prayer, to work good out of everything. Therefore the children of God pray that God would bless his sufferings and deliverances, and all things, not for his own good, but for the church's good. And the church itself and every good Christian labours to see God, seeking and deriving good to themselves out of everything; for the covenant of God, being friends of God; and they are near to Christ, and near to God in Christ. And they labour to see the love of God and the love of Christ in all things, that so the sweetness and communion of the love may be increased. God acquaints them with his secrets in everything, so much as may be for their eternal good; and with the secrets of his election, how he directeth and ordereth all things to their good. He never corrects but he instructs with it; he never afflicteth but they know the ground of it; and so by the Spirit of God are enabled to draw good out of everything. In prosperity they see God seeking their encouragement; in crosses they see God seeking their humility and repentance. So that on these and other grounds which I might name, all things are for the church's sake. Why do the children of God look for the good of the church?
教会拥有上帝的灵，能够看到上帝在一切事物中寻求他们的利益。保罗说：“这事必因你们的祈祷和耶稣基督之灵的帮助，转变为我的得救。”（腓立比书 1:19）教会祈求一切事物都能为他们的利益服务；祈求上帝使他们的十字架和苦难成为圣洁；祈求上帝祝福政府官员、牧师和一切教规，使其对他们有益；凭借上帝的灵和感恩祷告的行动，一切事物都为教会的利益而存在，因为他们有一种特别的灵，以祷告的灵感显现，从一切事物中产生益处。因此，上帝的儿女祈求上帝祝福他们的苦难、解脱和一切事物，不是为了自己的利益，而是为了教会的利益。教会本身和每一个善良的基督徒努力看到上帝在一切事物中寻求并赐予他们益处；因为他们与上帝是朋友，与基督亲近，与基督里的上帝亲近。他们努力看到上帝的爱和基督的爱在一切事物中，以增加爱的甜蜜和交流。 上帝使他们在一切事物中了解他的秘密，尽可能为了他们的永恒利益；并且了解他的选民的秘密，以及他如何引导和安排一切事物使其受益。他从不仅仅惩罚，而是用它来教导；他从不仅仅使人受苦，而是让他们知道苦难的原因；因此，借着上帝的灵，他们能够从一切事物中获得益处。在繁荣中，他们看到上帝寻求鼓励他们；在困境中，他们看到上帝寻求他们的谦卑和悔改。因此，基于我可以提到的这些和其他原因，一切都是为了教会的利益。为什么上帝的子民期待教会的益处？

The reason why Saint Paul as a minister sought the good of the church, was the relation between a master and a people, between an apostle and people, called and gathered by him; and in relation as a Christian, because fellow-members with them.
圣保罗作为一位传道人寻求教会的福祉的原因，是因为他与人民之间存在着主人与人民、使徒与他所召集和聚集的人民之间的关系；同时，作为一个基督徒，他与他们是同伴。

If I were to speak to ministers, I would speak of the relation between pastors and people, how they should seek the good one of another; but as a Christian, all is for your sake. No Christian but as soon as [he is] a Christian hath a public mind inspired into him to seek the good of others; he concurs with God willingly. As soon as ever he is a Christian, he learneth self-denial; he knows he hath given up himself and all to God, to the church, and he is become a servant to others for Christ's sake. As soon as ever a man begins to be a Christian he hath a spirit of love, and seeketh not his own good. As soon as ever a man becomes a Christian, he hath a spirit enlarged, he hath higher and farther aims, and large affections towards God and the church; his soul is large. All other men are straitened in their affections, and strengthened in their aims. They have poor aims and ends of their own. And in their affections they be straitened; they cannot love, nor long after good things, yea, they be straitened to their own in all things. He is within his own circumference, within his own term; his terminus reductivus is himself. He reduceth all to himself, and seeks himself in all things. He thinks not that he doth sin, but he doth, for it is impossible any but a Christian should seek the good of others as they should; but as soon as [he is] a Christian, the Spirit of God maketh the heart public to seek the good of others. And the more Spirit of Christ, the more they seek the good of others; and they that be greatest in heaven are the greatest servants. Christ is greatest in heaven, and who was more made a servant? He became a curse to make us blessed: poor to make us rich. As he was the greatest servant that died for others, so they that be the greatest next to him have learned self-denial.
如果我要与部长们交谈，我会谈论牧师与信徒之间的关系，他们应该互相寻求好处；但作为一个基督徒，一切都是为了你的缘故。没有一个基督徒不具备一个为他人谋求好处的公共心灵；他乐意与上帝合作。一旦他成为基督徒，他就学会了自我否定；他知道他已经将自己和一切都献给了上帝和教会，他为基督的缘故成为了他人的仆人。一旦一个人开始成为基督徒，他就有了爱的精神，不追求自己的利益。一旦一个人成为基督徒，他的心灵就会变得宽广，他有更高更远的目标，对上帝和教会有着深厚的感情；他的灵魂是宽广的。其他人的感情是狭隘的，目标却是坚定的。他们的目标和终点都是自己。他们将一切都归结为自己，并在一切事物中寻求自己。 他认为自己没有犯罪，但实际上他犯了罪，因为只有基督徒才会像他们应该的那样寻求他人的利益；但一旦成为基督徒，上帝的灵就使心灵公开地寻求他人的利益。基督的灵越多，他们就越寻求他人的利益；在天堂中最伟大的人是最伟大的仆人。基督在天堂中最伟大，谁又比他更像仆人呢？他成为咒诅，使我们得福；他成为贫穷，使我们得富。正如他是为他人而死的最伟大的仆人，那些在他之后最伟大的人也学会了自我否定。

Not they that heap up great states, and are put into great places, but they that have public minds and public spirits, that seek the good of others, and abase themselves for the good of others, such as Paul is here, 'All is for you, and for your sake.'
不是那些积累巨大财富、担任重要职位的人，而是那些具有公共心态和公共精神的人，他们追求他人的利益，为他人的利益而自谦，就像保罗在这里说的，“一切都是为了你们，为了你们的缘故。”

I beseech you, therefore, make this use of it; learn of so excellent an apostle as Saint Paul was, to have large affections and public aims and ends. Labour to discern of your conditions and states by this, that you have the Spirit of Christ in you; because to do good to others you can deny yourselves. 'All things are for your sake.'
因此，我恳求你们这样使用它；向圣保罗这样卓越的使徒学习，拥有广泛的情感和公共目标。努力通过这一点来辨别你们的状况和状态，即你们是否拥有基督的圣灵；因为为了帮助他人，你们可以牺牲自己。“万物都是为了你们的缘故。”

This should teach us likewise to have honourable and high esteems of God's people. Are they such whom Christ gave himself for, and made himself of no reputation and power for? Are they such as heaven and earth serve, and shall we despise them? Are they God's darlings, as dear to him as the apple of his eye? Are they the jewels, as the Scripture sets them out in such excellent terms? Are they his friends? are they his heirs and fellow-heirs with Christ? Are they such as the Holy Scriptures sets them down? Are 'all things for their sakes?' and shall not we have honourable esteems of them? Let this rectify our conceits of them, that they be not worthy to live in the world, when indeed the world is not worthy of them, 'All things are for your sake.' Suppose they have nothing in possession, yet in use and service all things serve them to bring them to heaven, and direct them for their good.
这应该教导我们同样要对上帝的子民怀有尊敬和崇高的评价。他们是基督为之舍己，放弃声望和权力的人吗？他们是天地所侍奉的人，我们却要蔑视他们吗？他们是上帝的宠儿，如同他眼中的瞳孔一样珍贵吗？他们是宝石，正如圣经中所描述的那样卓越吗？他们是上帝的朋友吗？他们是与基督同为继承人的人吗？他们是圣经所记载的那样的人吗？难道不是“万物都是为了他们的缘故”吗？难道我们不应该对他们怀有崇高的评价吗？让这纠正我们对他们的看法，他们不配活在这个世界上，然而事实上，这个世界不配拥有他们，“万物都是为了你们的缘故。”假设他们没有任何财产，然而在使用和服务中，一切事物都为他们服务，将他们带到天堂，并引导他们获得益处。

They are here as princes in a strange country, that must be honoured for their father's sake, and for their country's sake. They shall be great men when they come home; and therefore howsoever the world valueth and esteemeth them, when we see any price of grace and of the Spirit of God, think that these be yours, for the present all things be theirs. Oh but how great will they be? These shall be Christ's, not the world's; these shall sit and judge the world; they shall judge me, if I be not a Christian, ere long. Now, therefore, let me take heed how I despise one of Christ's little ones, how I debase such a one that is so great in God's esteem, for whose sake the world stands; and let this respect to them evidence to us that have another spirit than the world hath, that we know another Christ.
他们在这个陌生的国家里如同王子一样，必须因为他们父亲和国家的缘故而受到尊重。当他们回到家乡时，他们将成为伟大的人物；因此，无论世界如何评价和看待他们，当我们看到任何恩典和上帝的灵的迹象时，要想到这些都是你们的，目前一切都属于他们。哦，他们将会多么伟大啊！他们将属于基督，而不是世界；他们将坐着审判世界；如果我不是一个基督徒，他们将审判我。因此，让我小心，不要轻视基督的一个小子，不要贬低一个在上帝眼中如此伟大的人，为了他的缘故，世界才存在；让我们对他们的尊重向我们证明，我们拥有与世界不同的灵，我们认识另一个基督。

And again, let it comfort God's people, who have some testimony that they are his, in their losses, in their crosses, in their misusage in the world. Let them consider, are they so to God, are they so to Christ? Oh no! Let them labour therefore for a spirit of patience and courage to go through good reports, bad reports; good usage, bad usage; for the worst thing that befalls them hath a command to do them good. 'Do the young man no harm,' saith David of Absalom, 2 Sam. 18:5. And so all things have a command to do God's people no harm. Kings have a prohibition: 'Touch not mine anointed,' Ps. 105:15. There is a prohibition given that no hurt shall be done. They may kill them, but not hurt them; imprison them, but not hurt them; they may wrong them, but not hurt them; that is, they cannot hinder their everlasting good, they cannot take away their Christ, their comfort, their peace, or touch them in their names; but oftentimes, against their wills, do them most good when they think to do them most harm. And therefore, I beseech you, labour for a spirit of comfort, considering all things are for our sakes, if we be Christ's.
再次，让它安慰上帝的子民，他们有一些证明他们是他的子民，在他们的损失中，在他们的十字架中，在他们在世界中受到的虐待中。让他们考虑一下，他们对上帝来说是这样的，他们对基督来说是这样的吗？哦不！因此，让他们努力获得一种忍耐和勇气的精神，去经历好的报道，坏的报道；好的对待，坏的对待；因为发生在他们身上的最糟糕的事情都有命令给他们带来好处。大卫在撒母耳记下 18:5 中说：“不要伤害那少年人。”所以所有的事情都有命令不伤害上帝的子民。君王有禁令：“不可伤害我的受膏者。”诗篇 105:15。有一条禁令，禁止伤害他们。他们可以杀害他们，但不能伤害他们；他们可以监禁他们，但不能伤害他们；他们可以欺负他们，但不能伤害他们；也就是说，他们不能阻碍他们永恒的福音，不能夺走他们的基督、他们的安慰、他们的平安，或者触犯他们的名字；但往往在他们不愿意的情况下，当他们想要对他们造成最大伤害时，反而给他们带来最大的好处。因此，我恳求你们，努力获得一种安慰的精神，考虑到所有的事情都是为了我们的缘故，如果我们是基督的子民。

I have been something long in the point, but it is comfortable and useful. I will now haste to that which followeth.
我在这一点上已经有一段时间了，但它舒适而且有用。我现在将匆忙前往接下来的事情。

'All things are for your sakes, that the abundant grace, through the thanksgiving of many, may redound to the glory of God.'
一切都是为了你们，借着许多人的感恩，丰富的恩典将归于上帝的荣耀。

The second ground of comfort is from the main end of all, which is the glory of God. Here is a sweet combination of the grace of God and the glory of God, 'that abundant grace, through the thanksgiving of many, might redound to the glory of God.' The links of this chain are these:—God suffers his children in this world to be exercised; in the exercise he giveth evidence of his presence, by grace and by comfort; and after all delivers them, giving them cause and matter of praise; and that praise is the praise not only of themselves, but of many. The praise of themselves and many, returneth to the glory of God. Here is grace breedeth praise, praise breedeth glory.
第二个安慰的基础来自于一切的主要目标，即上帝的荣耀。这里有上帝的恩典和荣耀的甜蜜结合，“多人因着感谢归荣耀于上帝的恩典更加丰盛。”这个链条的环节是这样的：上帝容许他的子民在这个世界上受苦磨练；在磨练中，他通过恩典和安慰显明自己的同在；最终他拯救他们，给他们事由和素材来赞美；而这赞美不仅是他们自己的赞美，也是许多人的赞美。他们自己和许多人的赞美归于上帝的荣耀。这里是恩典生出赞美，赞美生出荣耀。

We will handle the words as they lie: 'that the abundant grace, through the thanksgiving of many, may redound to the glory of God.'
我们将按照它们的原样处理：'让丰盛的恩典，通过许多人的感恩，归于上帝的荣耀。'

'The abundant grace.' What doth he mean by abundant grace? We shall know it a little by distinguishing a little the word of grace in the Scripture.
丰富的恩典。他所说的丰富的恩典是什么意思？我们稍微通过在圣经中区分一下恩典这个词来了解一点。

Primitive* grace is the free favour of God in forgiving of sins, and access to life everlasting.
原始的恩典是上帝免除罪恶并获得永生的自由恩惠。

Secondly, The next grace that springs from that is grace whereby we are sanctified, usually called habitual grace, whereby our natures have a stamp of Christ on them, and we are transformed into his image.
其次，由此而生的下一个恩典是使我们成圣的恩典，通常被称为习性恩典，通过这种恩典，我们的本性上有了基督的印记，并且我们被转化成他的形象。

Thirdly, Grace is the stirring of us up, exciting grace stirring up that grace that is in us; and draws it forth to particular actions, of doing, and suffering, and resisting, and carrying ourselves as Christians should do. For besides the favour of God, and the fruit of that favour, which is of our nature, there must be spiritual stirring grace to act and stir up the grace which would otherwise lie sleeping in us; there must be new grace on all occasions. 'God must give the will and the deed,' Philip. 2:13. God must stir us up to every good action, as I have shewed at large heretofore. A man cannot do the good he is enabled to do by an habitual grace, unless he have grace to stir him up to do. As he hath all graces in general to enable him, so he must have new graces for every new act; he must have constancy of spirit. And if the troubles be great, there be enlargements of grace; as if a man carries a greater burden, he must have more strength. But,
第三，恩典是我们的激励，激发我们内在的恩典；并将其引导到特定的行动中，包括做事、忍受、抵抗和以基督徒的方式行事。因为除了上帝的恩惠和由此而来的果实，这是我们本性所具备的，还必须有属灵的激励恩典来行动并激发我们内在本来会沉睡的恩典；在每个场合都必须有新的恩典。如腓立比书 2:13 所说，上帝必须激励我们去做一切善事，我之前已经详细阐述过。一个人不能凭借习得的恩典去做他能做的善事，除非他有恩典来激励他去行动。他既然拥有使他有能力的各种恩典，那么他必须为每一个新的行动拥有新的恩典；他必须有坚定的精神。如果困难很大，就会有恩典的扩大；就像一个人承担更重的负担时，他必须有更多的力量。

Fourthly, Grace is any favour that cometh from the primitive grace and favour of God. As we say of a great man, when he giveth a petty thing to an inferior person, This is such [a] man's grace.
第四，恩典是源自上帝最初的恩典和恩惠的任何好处。就像我们说一个伟大的人，当他给一个下级的人一件微不足道的东西时，这是这个人的恩典。

Or grace is such a thing that springeth from his love and favour to us. So not only the favour of God that accepts to life everlasting, and that inward grace of God's Spirit, and that actual grace that stirs to every good action, but everything that comes from God is grace.
恩典是从上帝对我们的爱和恩宠中产生的东西。因此，不仅仅是上帝的恩宠接受到永生，以及上帝的灵内在的恩典，以及激励每一个善行的实际恩典，而且一切来自上帝的东西都是恩典。

When God once enters into covenant with us, to become our God, to love us in Christ, whatsoever befalls us comes to us as a fruit of that love; for he being Lord of heaven and earth, and having all things at command, will not suffer the wind to blow upon his church, will not suffer the waves to beat upon it, but out of love, and for the good of the church; for otherwise his government and wisdom would be impeached. And,
当上帝与我们立约，成为我们的上帝，以基督的爱来爱我们时，无论我们遭遇什么，都是那爱的结果；因为他是天地的主宰，拥有一切，他不会让风吹袭他的教会，不会让波浪冲击它，而是出于爱，为了教会的利益；否则，他的统治和智慧将受到质疑。

Fifthly and lastly, By abundant grace is meant the presence of God, the assistance of God unto Paul in suffering, and God's delivering him out of trouble. These two things he specially means. God's presence in troubles, and delivering him out of them.
第五，也是最后一点，丰盛的恩典指的是上帝的存在，上帝在保罗受苦时的帮助，以及上帝将他从困境中解救出来。他特别指的是这两件事情。上帝在困境中的存在，以及将他从其中解救出来。

It is a grace of God that we have faith. It is a grace of God that we have strength to suffer for that faith. To endure anything is a special grace. 'To you it is given to suffer,' Philip. 1:29. It is a more special grace when we have not only grace to believe, and grace to suffer, but strength of faith. And therefore 'it is given, not only to believe, but to suffer.' It is grace to have special peace, and joy, and comfort in the midst of all spiritual contrary conditions. And therefore God's presence and comfort in the midst of his disconsolate estate was a grace; and not only the doctrine of suffering for Christ [is] a grace, but whatsoever comes from the presence of God is a grace likewise. And likewise his deliverance out is a grace. For as gold comes purer out of the furnace, so Paul comes richer in experience out of trouble; rich in faith, rich in love, rich in mortification; more heavenly-minded in the experience of God and his ways, and every way; and therefore it is an exceeding grace. And then [it is] a grace that God will bound and limit the malice of the devil and his instruments, that thus long they shall trouble them, and then set them at liberty. So that hereby we may plainly see, that all is done in favour of the church.
我们拥有信仰是上帝的恩典。我们拥有为信仰而忍受的力量也是上帝的恩典。忍受一切是一种特殊的恩典。“你们蒙召，也蒙受苦”，腓立比书 1:29。当我们不仅有信仰的恩典，有为信仰而忍受的恩典，还有坚定的信心时，这是一种更特殊的恩典。因此，“蒙召不仅是信他，也是为他受苦”。在一切属灵相反的情况中，拥有特殊的平安、喜乐和安慰也是一种恩典。因此，上帝在他的悲伤状态中的同在和安慰是一种恩典；不仅是为基督而受苦的教义是一种恩典，一切来自上帝同在的都是恩典。同样，他的解脱也是一种恩典。因为正如黄金从炉中出来更纯净一样，保罗在困境中经历了更丰富的经历；在信仰、爱和克己方面更加丰富；在经历上更加天心地意，更加了解上帝和他的道路；因此，这是一种极大的恩典。然后，上帝将限制和限定魔鬼及其工具的恶意，让他们长时间困扰他们，然后释放他们，也是一种恩典。 为此，我们可以清楚地看到，一切都是为了教会的利益而做的。

So it is a grace, that God hath put bounds and limits to the boundless malice of Satan and his instruments, to deliver the church, or any poor member of the church, as Paul was, at any time; and therefore they were to reckon all graces that they were to praise God for, both for his trouble and for his deliverance out of trouble, they being both graces.
所以，上帝将撒旦和他的工具的无尽恶意限制在一定范围内，这是一种恩典，以便在任何时候拯救教会或教会的任何贫困成员，就像保罗一样；因此，他们应该将所有的恩典都视为值得赞美上帝的，无论是因为他们的困扰还是因为他们从困境中解脱出来，因为这两者都是恩典。

Quest. But why doth he call it 'abundant grace?'
但他为什么称之为“丰盛的恩典”呢？

Ans. This St Paul doth out of his abundant humility, and out of his abundant love to God; out of his abundant measure of knowledge of the love of God towards him; for Paul's seeing and knowing were his own; want of worth in himself and his own weakness in himself, at the best, are nothing in themselves.* And St Paul, weighing and considering the mighty power and malice of the enemy, the devil and his instruments, that laboured to trouble him and oppose the gospel,—when Paul saw that opposition and his own weakness; when Paul saw likewise the evidence and demonstration of the excellency of God in being present with him in trouble, and delivering him out of trouble, saw the power, and goodness, and mercy of God, here was an abundant grace, here was a spring-tide of grace, as an overflowing, as he saith, 'My cup overfloweth,' Ps. 23:5. I have not only for necessity, but something for abundance: 'My cup overfloweth, and thou hast spread my table in the sight of mine enemies.' David considered the circumstances of God's bounty, for it was abundant. And Paul considering the great comforts that he had in the Lord, his great enemies and God's, and the malice of them against him and his God; here was an abundant grace.
答：圣保罗出于他丰富的谦卑和对上帝的丰富爱心而这样做；出于他对上帝对他的爱的丰富了解；因为保罗的看见和知道是他自己的；他自己的价值和自己的软弱，在最好的情况下，对他自己来说都是无关紧要的。圣保罗权衡并考虑到敌人、魔鬼及其工具的强大力量和恶意，他们努力困扰他并反对福音。当保罗看到这种反对和自己的软弱时；当保罗也看到上帝在困境中与他同在，并将他从困境中解救出来的证据和证明时，这里有丰富的恩典，这里有一个春潮般的恩典，正如他所说的，“我的杯满溢”，诗篇 23:5。我不仅有所需，还有一些多余的：“我的杯满溢，你在我敌人面前为我摆设筵席。”大卫考虑到上帝的慷慨情况，因为它是丰富的。 保罗考虑到他在主里所拥有的巨大安慰，他伟大的敌人和上帝的敌人，以及他们对他和他的上帝的恶意；这里有丰富的恩典。

Beloved, let us learn from hence, first of all, to see God in everything that befalls us: in sufferings, deliverance, the dealing of others towards us. See the grace of God in it. There is, you know, in things in this world, the bulk and surplus, or body of things; and then there is the spirit, and quintessence, and vigour of things: an extract, the vigour and quintessence of things. What are they? They are next to nothing. Take out God's grace, God's mercy out of things, what are things? what is the world? Take away God's love, what is riches? what is honour and worth? Therefore, in every thing, see it as a grace, see it as derived from the primitive grace, from the favour and mercy of God in Jesus Christ. And then we cannot but be thankful, for we shall see the sweetness of grace. Every little gift, though by the hand of man, nay, every injury that is sanctified, he seeth it as a grace of God, looks to see God in it, his free love and grace among men. What is that that commends any thing to us that comes from another? Not the thing, but the mind of the person that sends it; not the bringer, but the sender. So when we have anything, look to God the sender. Look not to the thing, but to the love of God in the thing, which is the spirit, and quintessence, and vigour of the thing, the best thing. Nay, anything in the world is the love of God in it, derived to us through it. Let the grace of God be derived through losses, crosses, injuries; they be sweet. 'It is given to suffer,' Philip. 1:29. Every one is not partaker of such a favour. See the grace and favour of God in health, and wealth, and strength, and riches, the life and quintessence of all, which commends all to a Christian soul. God deriveth and conveyeth his grace and love to men through this. This is a little drop of that great love that he beareth to me in Jesus Christ. This cometh from that love by which he intends heaven to me. And when God intends heaven and happiness, and to be with him for ever, everything that befalls us by the way hath something of that love, as it were dipped in that love. Whatsoever befalls us between this and heaven, if we be God's children, it hath a tincture of that love, to make him keep heaven for us. And therefore labour to see the grace and love of God in everything, see the language of Canaan, the language of the Spirit of God. That that puts the style upon grace, a free gift, an undeserved thing issuing from love, it implieth love and freeness and undeserving in the person that hath it. Therefore, conceive of every thing, we have it first from it; is undeserved on my part, comes from love. This will make us use things as we should, to the glory of the Giver, and it will make us comfortable in all conditions, as grace. And labour, as the apostle doth here, to see them abundant graces, to raise the favours of God to an high esteem, as Paul doth here: 'It is abundant grace.' And that we may think the grace of God is great, considering to whom he hath denied it. Hath not he denied it to thousands? Therefore we have abundant grace in us, with great opposition; therefore an abundant grace. Consider the designs of the devil and devilish-minded men, who would have the church trampled under foot. Is it not above our worth? Do we deserve so much? Oh no! Then it is 'abundant grace.' We that deserve nothing should be thankful for everything, as a beggar that deserveth nothing is thankful for every little gift. Labour thus to see a grace in everything, and labour to see an abundant grace.
亲爱的，让我们从中学到一点，首先要在所遭遇的一切中看到上帝：在苦难中、在解救中、在他人对待我们的方式中。看到其中的上帝之恩。你知道，在这个世界上，有事物的体量和剩余部分，或者说是事物的本体；然后还有事物的精神、精华和活力：一种提取物，事物的活力和精华。它们是什么？它们几乎什么都不是。把上帝的恩典、上帝的怜悯从事物中拿走，事物又是什么？世界又是什么？把上帝的爱拿走，财富又是什么？荣誉和价值又是什么？因此，在每一件事情中，把它看作是一种恩典，看作是源自原初的恩典，源自耶稣基督中上帝的恩宠和怜悯。那么我们就不能不感恩，因为我们将看到恩典的甜蜜。每一个小小的礼物，即使是人的手所赐予的，甚至是经过祝圣的伤害，他都将其视为上帝的恩典，期待在其中看到上帝，看到他在人间的自由爱和恩典。是什么使我们对来自他人的任何东西产生好感？不是那个东西本身，而是发送者的心意；不是带来者，而是发送者。所以当我们拥有任何东西时，要看向发送者，看向上帝。 不要看物质本身，而是看其中的上帝之爱，这是物质的灵魂、精华和活力，是最好的东西。实际上，世界上的任何事物都是上帝的爱通过它传递给我们的。让上帝的恩典通过损失、困境和伤害来传递，它们是甜美的。“受苦是赐给你们的”（腓立比书 1:29）。并非每个人都能分享这样的恩惠。在健康、财富、力量和财富中看到上帝的恩典和恩惠，这是一切的生命和精华，使一切都对基督徒的灵魂有所推崇。上帝通过这一切传递他的恩典和爱给人。这是他在耶稣基督里对我怀有的伟大爱的一滴。这源自他打算给我天堂的爱。当上帝打算给我们天堂、幸福和永远与他同在时，我们在路上遇到的一切都带有那份爱，仿佛沾满了那份爱。无论我们在这里和天堂之间经历了什么，如果我们是上帝的儿女，它都带有那份爱的色彩，使他为我们保留天堂。因此，努力在每件事情中看到上帝的恩典和爱，看到迦南的语言，上帝的灵的语言。 那将风格赋予恩典的东西，是一份自由的礼物，是一种无偿的爱的表现，它意味着拥有它的人具有爱、自由和无偿的特质。因此，我们从每一件事物中都能感受到它，这是我不应得的，来自爱。这将使我们正确地使用事物，以荣耀赐予者，并使我们在各种情况下感到舒适，就像恩典一样。正如使徒在这里所做的努力，要看到丰富的恩典，将上帝的恩惠提升到高度的尊重，就像保罗在这里所说的：“这是丰富的恩典。”我们要思考上帝的恩典是如此伟大，考虑他拒绝了谁。他不是拒绝了成千上万的人吗？因此，我们拥有丰富的恩典，面临巨大的反对；因此是丰富的恩典。考虑一下魔鬼和邪恶的人的计划，他们想要践踏教会。这难道不是超出我们的价值吗？我们配得这么多吗？哦不！那么这就是“丰富的恩典”。我们这些一无所有的人应该为一切感恩，就像一个一无所有的乞丐对每一份小礼物都心存感激一样。努力在每件事物中看到恩典，并努力看到丰富的恩典。

The graces of God bestowed on St Paul raiseth up thankfulness of many, and that tendeth to the glory of God. Many had the prayers of St Paul,* for he had commended himself to their prayers: Rom. 15:30, 'Strive with God for me by prayer;' and so the Philippians and others, 'I shall be delivered by your prayers,' Philem. ver. 22. It was usual with Paul to commend himself to the church and people of God; and having done so, he knew that of course they would praise God. As he desires them to pray for him, that God would be present with him in trouble, and deliver him out, so he knew they would praise God. And as many prayers for him, so many praises for him; and therefore, 'through the thanksgiving of many,' &c.
上帝赐予圣保罗的恩典引起了许多人的感恩之情，这有助于上帝的荣耀。许多人向圣保罗祈祷，因为他曾向他们推荐自己的祈祷：罗马书 15:30，“为我与上帝争战，以祈祷为武器”；腓立比书和其他人也是如此，“我将因你们的祈祷而得救”，腓利门书 22 节。保罗通常会向教会和上帝的子民推荐自己；在这样做之后，他知道他们会自然而然地赞美上帝。正如他希望他们为他祈祷，让上帝在困境中与他同在并拯救他一样，他知道他们会赞美上帝。正如有多少人为他祈祷，就有多少人为他赞美；因此，“通过许多人的感恩”，等等。

Beloved, here see that the blessing of God bestowed upon public persons, or upon the church, or public persons in the church, should stir up thanks, and many thanks of many persons. Many thanks were given for the grace of God shewed to St Paul.
亲爱的，这里看到上帝赐予公众人物、教会或教会中的公众人物的祝福，应该激发感恩之情，让许多人心存感激。许多人为上帝向圣保罗显露的恩典而表示了许多感谢。

Reason 1. I said before, that a Christian, when he becometh a true Christian, hath the Spirit of Christ in him, and hath learned self-denial. He can love others, especially public persons that be eminent in their standing for the good of the church, upon whom the good and honour of the church dependeth in a great measure. And therefore you see the Corinth[ian]s praise God for St Paul.
原因 1. 我之前说过，当一个基督徒成为真正的基督徒时，他内心有基督的灵，并且学会了自我否定。他可以爱他人，尤其是那些在为教会的利益而杰出地站立的公众人物，教会的福祉和荣耀在很大程度上取决于他们。因此，你可以看到哥林多人为圣保罗赞美上帝。

We should therefore labour for to consider what favours God sheweth to his church, to any public person in the church, magistrates, ministers, or any notable Christian or friend; praise God for his benefits to others. Thus, in the prophet David's time, the good people made a circle as it were; 'The righteous shall come about me,' and were glad and joyful, and gave praise for his sake, and this made him, Ps. 66:16, say, 'Come hither, ye children, and I will teach you what the Lord hath done for my soul.' He inviteth them to come, and tells them what the Lord hath done for him, that they may praise God. 'The righteous shall hear it and be glad,' Ps. 64:10. And therefore, in the communion of saints, the sweetest communion is the rejoicing and giving of thanks for the good that God doth to others, especially those that be eminent in the church.
我们应该努力考虑上帝向他的教会、教会中的任何公众人物、政府官员、牧师或任何杰出的基督徒或朋友所显示的恩惠；为上帝对他人的恩惠赞美。就像在大卫先知的时代，善良的人们围成一个圈子；“义人要围绕我而欢乐”，并为上帝的缘故而高兴和欢乐，并为此赞美他，这使他在诗篇 66:16 中说：“孩子们，你们来听我讲，我要告诉你们，耶和华为我的灵魂所行的事。”他邀请他们来，并告诉他们上帝为他所做的事，以便他们赞美上帝。“义人听见就欢喜”，诗篇 64:10。因此，在圣徒的交通中，最甜美的交通就是为上帝对他人所行的善事而欢喜和感恩，尤其是那些在教会中杰出的人。

Reason 2. Another reason that concerns ourselves is this: Our good is laid up in the good and prosperity of others; our good is in the communionship of the church and commonwealth; our private welfare in the public. As it is in the state, so especially in that heavenly commonwealth of the church, the communion of saints, the good of one dependeth on the good of the other. Why? Because God deriveth and conveyeth all good to man by man. It is his ordinance, he will have it so. And therefore, considering he deriveth good to men by men, therefore, when he sheweth any favour unto men, we ought to praise God for it, because God deriveth good by that man to us. A Christian is a public good, because he hath a public mind. When any favour he hath of God, he is sure the public shall be the better for it, he will be useful, he will be serviceable. As soon as ever a man is a Christian, he becomes as a tree of righteousness; and therefore, if you see favours bestowed upon any good man, thank God for it, especially if it be a Paul, a blessed instrument on whom the good of many dependeth.
原因 2. 另一个关系到我们自己的原因是：我们的福祉存在于他人的福祉和繁荣之中；我们的福祉存在于教会和共和国的共同体中；我们的个人福利存在于公共福祉中。正如在国家中一样，在天上的教会共和国中，圣徒的交流，一个人的福祉取决于另一个人的福祉。为什么？因为上帝通过人将一切福祉传递给人。这是他的命令，他希望如此。因此，考虑到他通过人将福祉传递给人，所以当他对人施恩时，我们应该为此赞美上帝，因为上帝通过那个人将福祉传递给我们。一个基督徒是一个公共的福祉，因为他有一个公共的心态。当他从上帝那里得到任何恩惠时，他确信公众会因此受益，他将会有用，他将会有服务。一旦一个人成为基督徒，他就像一棵公义的树；因此，如果你看到任何善良的人受到恩惠，为此感谢上帝，尤其是如果是保罗，一个许多人福祉依赖的蒙福的工具。

Therefore, what shall we say of them that be led by the spirit of envy, that think they have the less the more others have, that have an ill eye? Oh, beloved, take away that cursed spirit of envy! That that I have is thine, and that that thou hast is mine; in religion, there is a kind of blessed community. The more thou hast the more I have. If thy envy hinder thee not, and if envy be taken away, the more thou hast the more I have. Oh take heed of this cursed spirit, that hinders us from praising God for the good of others; as Paul doth here, that saith, God shall have praise, and many praises for his goodness shewed to me.
因此，对于那些被嫉妒之魂引导的人，他们认为别人越多自己就越少，他们有着邪恶的眼光，我们该说什么呢？哦，亲爱的，摆脱那可恶的嫉妒之魂吧！我拥有的是你的，你拥有的是我的；在宗教中，有一种祝福的共同体。你拥有得越多，我就拥有得越多。如果你的嫉妒不阻碍你，如果嫉妒被消除，你拥有得越多，我就拥有得越多。哦，小心这种可恶的精神，它阻碍我们为他人的善行赞美上帝；正如保罗在这里所说，上帝将因他向我所施的恩惠而得到赞美和许多赞美。

Now, he saith many praises, because many had prayed. When they receive the harvest of prayers, they are thankful. You know prayer is a sowing in God's bosom. Prayer is a seed. So many prayers, so many seeds sown in heaven. When the harvest comes, when they see the fruit and issue of their prayers, then they praise God.
现在，他说了许多赞美的话，因为有许多人祈祷过。当他们收到祈祷的收获时，他们感激不尽。你知道祈祷是在上帝的怀抱中播种。祈祷是一颗种子。如此多的祈祷，就是在天堂中播下了如此多的种子。当收获到来时，当他们看到祈祷的果实和结果时，他们就赞美上帝。

If we will therefore praise God, learn this one thing, for to observe what we pray for; not to pray at random and never to observe whether God answers or no, that we may be able to render his tribute due to him. How he answers our prayers for the church, for the special instruments of the church's good, king, and state; how he answers our prayers for our particular friends; and then let him have the tribute that he requires of every one, which is only praise. There is a kind of friendship between God and us, by which we enter into covenant with him; and friendship is maintained by duty, by returning of whatsoever we receive. Now, when we pray to God, and have this blessing, and that blessing, and give nothing to God again, friendship will not be maintained without. When men are graves for benefits, to bury them, and return nothing again, this dissolveth the bonds of friendship among men, and it dissolveth also that bond with God, when they derive blessed benefits and return nothing back again. Thanks is nothing but a reflection to the favours wherein he hath shined on us first. It is his due, and an echo; therefore, give thanks for blessings to ourselves and others. And to that end, observe how he hears our prayers for ourselves and others.
如果我们要赞美上帝，学会这一点，要观察我们祈祷的内容；不要随意祈祷，也不要不关心上帝是否回应，这样我们才能给他应得的赞美。他如何回应我们为教会、为教会的福音工具、国王和国家祈祷；他如何回应我们为特定朋友祈祷；然后，让他得到他要求每个人给予的赞美。我们与上帝之间有一种友谊，我们与他立约；友谊是通过责任来维系的，通过回报我们所接受的一切。现在，当我们向上帝祈祷，并得到这个祝福，那个祝福，却没有回报给上帝时，友谊就无法维系。当人们只是埋葬和接受恩惠，却不回报时，这会破坏人与人之间的友谊纽带，也会破坏与上帝的纽带，当他们得到祝福却没有回报时。感谢只是对他首先在我们身上发光的恩惠的反思。这是他应得的，也是回声；因此，为我们自己和他人的祝福表示感谢。 为此，观察他如何听到我们为自己和他人祈祷的声音。

But how doth the thanksgiving of many redound to the glory of God? Certainly it doth, 'that the thanksgiving of many may redound to the glory of God.' The more heart, the better music in God's ears, the better music and the louder music; the more the prayers are, the more are the praises, Prov. 14:28. The wise man saith, 'The glory of a king is in the multitude of his subjects,' and the glory of God is in the multitude of subjects, thankful subjects, that will return praise to him, give him the tribute he requires at our hands; the wages and service is to him the more the better. When a company can, as it were, levy an army, not only in prayers, to offer an holy violence to God, to get a blessing, but when it is gotten to join in company to praise God, Oh it is a blessed sound, a blessed noise in God's ears, when many do it.
但是，许多人的感恩如何归于上帝的荣耀呢？当然，它确实会，“让许多人的感恩归于上帝的荣耀。”心越多，上帝的耳朵里就有越好听的音乐，音乐也越好听、越响亮；祷告越多，赞美也就越多，箴言 14:28。智者说，“君王的荣耀在于他的臣民众多”，上帝的荣耀也在于众多的臣民，感恩的臣民，他们会向他归还赞美，给他我们应该给予的贡品；对他来说，工资和服务越多越好。当一群人能够像征召军队一样，不仅在祷告中向上帝施加圣洁的暴力，以获得祝福，而且在获得祝福后，聚在一起赞美上帝，哦，这是一个有福的声音，在上帝的耳朵里是一个有福的噪音，当许多人这样做时。

Reason. The reason is this, because there is more abundance of incense. Prayers and praises be incense, and if the prayer of any one man be powerful with God, of one righteous man, what is the prayer of many righteous men? If the praise of one man be incense, what are the praises of many? 'If where two or three be gathered together, Christ is in the midst of them,' Mat. 18:20, what will he do where two or three thousand be gathered? will not he be much more in the midst of them? O beloved, company is excellent here, and therefore as you have it recited well in the psalms, stir up one another to praise the Lord, 'Praise the Lord, O my soul; and all that is within me, praise his holy name,' Ps. 103:1. But that is not enough, 'Praise the Lord all his angels, all the creatures.' The holy prophet, he puts a voice into hills, dragons, mountains, rivers, and every creature, that they may praise the Lord, Ps. 148:7.
原因。原因是这样的，因为有更多的香气。祈祷和赞美是香气，如果一个人的祈祷在上帝面前有力量，一个义人的祈祷又有何等力量？如果一个人的赞美是香气，那么众人的赞美又是什么呢？如经文马太福音 18:20 所说，“因为无论在哪里，有两三个人奉我的名聚会，那里就有我在他们中间。”那么当有两三千人聚集在一起时，他不会更加在他们中间吗？哦，亲爱的，这里的团体是极好的，因此正如诗篇中所说，彼此激励赞美主，“我的灵哪，你要称颂耶和华；凡在我里面的，都要称颂他的圣名。”但这还不够，“你们要赞美耶和华，他的众天使，他的一切军队，都要赞美他。”圣先知使山岭、巨龙、山脉、河流和一切受造之物都发出声音，赞美耶和华，诗篇 148:7。

But fearing he should not have heart and spirit enough to praise God enough, he stirs up 'sons of Levi, sons of Aaron, angels of heaven, to praise God.' So large was the heart of that blessed man, because he knew if the praises of one would be acceptable, what would the praises of many be? Why have we such narrow hearts? Indeed, God intends our good, God intendeth it, for to make us heavenly-minded, who would otherwise have been like moles in the earth, but in regard of God, that we may think of God, and praise God, and therefore, Ps. 92, there is a psalm of the Sabbath, wherein is a high exaltation of God's works. And we have the sacrament. Why is it called eucharist, the Greek word,* but because it is a praising of God? We having the sacrament are to praise God for the good we have by his body broken, his blood shed; and therefore have cause of the greatest praise that ever was, for the greatest gift that ever was given, 'the Son of man.' It is God's end in Sabbaths, in sacraments, his end in all his favours and blessings both in this and a better life; and therefore let us stir up our hearts, and stir up others to praise God, that thanksgiving may abound by many. But I cannot finish this argument so necessary.
但是他担心自己没有足够的心灵和精神来充分赞美上帝，所以他激励“利未的子孙、亚伦的子孙、天使们赞美上帝”。这位有福的人的心是如此宽广，因为他知道如果一个人的赞美是可接受的，那么许多人的赞美将会是什么样子？为什么我们的心是如此狭窄？确实，上帝意图我们的好处，上帝意图如此，是为了使我们心思居天，否则我们将像地里的鼹鼠一样，但是对上帝而言，我们可以思考上帝，赞美上帝，因此，在诗篇 92 中，有一首安息日的诗篇，其中高度赞扬了上帝的作为。我们有圣餐。为什么它被称为“感恩节”，希腊词*，因为它是对上帝的赞美？我们有圣餐，应该为上帝的身体被打碎、血被流出而赞美上帝；因此，我们有最伟大的赞美的理由，因为有最伟大的礼物，即“人子”。这是上帝在安息日、圣餐中的目的，也是他在这个世界和来世的一切恩惠和祝福中的目的；因此，让我们激励自己的心灵，激励他人赞美上帝，使感恩之情得以广泛流传。 但是我无法完成这个如此必要的争论。

For some rules how to do it I will not go out of the text, because I have spoken of thanksgiving upon every occasion.
关于如何做到这一点的一些规则，我不会脱离文本，因为我已经在每个场合都谈到了感恩节。

If we will praise God, see that everything be a grace, be a grace and abundant grace, answerable to the degrees of goodness. The abundant grace indeed is Jesus Christ, who is the gift of gifts, and cause of all gifts, and the good we have by him. The abundant mercy in God is, new birth in Christ. There is the abundant grace. But even in the things of this life, that we have sacraments, ministers, helps to heaven, is abundant grace. Beloved, whatsoever we have more than hell by nature, it is all grace; and when we be Christians, and delivered from fear of hell, whatsoever is overplus is a grace. If we were poor all our life, and miserable all our life, what were it? But when to our way to heaven God giveth double portions, mercy here, and abundant hereafter, here is 'abundant redundant grace.' Therefore if we will be thankful, see grace and abundant love in everything. And consider the circumstances that increase the favours of God in Christ towards us, when We were unworthy, when we deserved the contrary. It came in opposition of the enemy; it came when we had much comfort in it, being stripped of all other comforts. See it come from the spring of God's favour, and see all the sweet circumstances of it, and that will make us thankful.
如果我们要赞美上帝，要看到一切都是恩典，是丰盛的恩典，与善良的程度相称。丰盛的恩典确实是耶稣基督，他是恩赐中的恩赐，是一切恩赐的原因，也是我们因他而拥有的美好。上帝的丰盛怜悯就是在基督里的新生。这就是丰盛的恩典。但即使在这个生活中的事物中，我们拥有圣礼、牧师、通向天堂的帮助，也是丰盛的恩典。亲爱的，无论我们拥有的比起地狱来说多少，都是恩典；当我们成为基督徒，并从地狱的恐惧中解脱出来时，任何超过的部分都是恩典。如果我们一生都贫穷、痛苦，那又算什么呢？但当我们走向天堂的路上，上帝赐予我们双倍的恩典，这里有恩典的丰盛和多余。因此，如果我们要感恩，要在一切事物中看到恩典和丰盛的爱。并考虑到在基督里上帝对我们的恩惠增加的情况，当我们不值得时，当我们应该得到相反的时候。它是与敌人相对立而来的；它是在我们在其中得到很多安慰的时候来的，而其他一切安慰都被剥夺了。 看到它来自上帝的恩宠之泉，看到它的所有美好情况，这将使我们感恩。

And then consider it is all we can do or need to do. It is just we should do it. God needeth not our thanks or praises, but it is justice on our part. Is it not just that we should return praise, 'that rivers should run into the sea, from whence they came?' that beams should reflect to the sun, from whence they came? An unthankful person is an unjust person. Therefore stir up others, that the thanksgiving may be by many.
然后考虑这是我们能做的和需要做的一切。我们只是应该这样做。上帝不需要我们的感谢或赞美，但这是我们的义务。难道我们不应该回报赞美吗，“河流应该流入大海，从它们来的地方？”光束应该反射到太阳，从它们来的地方？一个不感恩的人是不公正的人。因此，激励他人，让感恩之情传递给更多人。

But now ye see what cause he gave the church to be thankful. Beloved, if we have the Spirit of God; and if we consider the churches abroad to whom is not only grace, but to us also, we being all the spouse of one husband, branches of one root, heirs of one inheritance, sheep of one flock and pasture, all as from one head; whatsoever God doth, and whatsoever favours he sheweth to our brethren beyond the seas, there is grace, and abundant grace shewed. And now there ought to be thanksgiving, and 'thanksgiving of many,' if there were many prayers, and for the church. Every one that hath the spirit of prayer, hath many prayers for the church of God. And so much humiliation for the misery of the church, that, as the psalmist saith, 'lay among the pots,' Ps. 68:13, as scullions do, all besmeared and all bedaubed with misery. But now God hath brought it from 'among the pots, and covered it with silver wings,' the wings of a dove, and begins to restore beauty and excellency to the church. As we were then ready to pour forth our prayers in the behalf of the church, now let us labour to have our hearts enlarged for his mercy to the church, that there may be thanksgiving, and thanksgiving of many. This is our duty, and all that have the Spirit of God will do it.
但是现在你们看到他给教会带来了什么原因让我们感恩。亲爱的，如果我们拥有上帝的灵；如果我们考虑到海外的教会，他们不仅有恩典，而且我们也有，我们都是同一个丈夫的妻子，同一个根的枝条，同一个产业的继承人，同一个羊群和牧场的羊群，都来自同一个头；无论上帝做什么，无论他向我们的弟兄们展示什么恩惠，都是恩典，丰富的恩典。现在应该有感恩，有“许多人的感恩”，如果有许多祈祷，为教会祈祷。每个有祈祷之灵的人，都为上帝的教会有许多祈祷。为教会的苦难而如诗人所说的“躺在锅中间”，诗篇 68:13，像厨房的仆人一样，全身沾满了苦难。但是现在上帝已经将它从“锅中间带出来，用银翅膀覆盖”，鸽子的翅膀，开始恢复教会的美丽和卓越。 当我们准备为教会祈祷时，现在让我们努力使我们的心为他对教会的怜悯而扩大，以便有感恩和许多人的感恩。这是我们的责任，所有有神的灵的人都会这样做。

Thus the saints of God have done at all times. You see when the ark was brought into Jerusalem, how David forgot himself and kingly state, and danced before the ark, so far that Michal his wife scoffed at him, 2 Sam. 6:14, seq. And so we should rejoice so, as if we had forgot ourselves, especially them that it nearly concerneth; as it concerneth us all, indeed, as if we were in their case, we would desire others to rejoice in our behalfs. Prayers went 'out of Zion.' God blessed the church out of our Church of England; our prayers did help them. An army of prayers is as good as an army of fighters. Now as an army of prayers went out of our Zion, so let an army of praises go out of our Zion: 'Praises wait for thee in Zion,' saith the psalmist, Ps. 65:1.
这样，上帝的圣徒们一直都这样做。你看，当约柜被带进耶路撒冷时，大卫忘记了自己和王者的身份，在约柜前跳舞，以至于他的妻子米甲嘲笑他（撒母耳记下 6:14）。所以我们应该如此欢喜，仿佛忘记了自己，特别是那些与之密切相关的人；因为这确实关系到我们所有人，如果我们处于他们的境地，我们会希望别人为我们而欢喜。祈祷从锡安发出。上帝通过我们英国教会祝福了教会；我们的祈祷帮助了他们。一支祈祷的军队和一支战士的军队一样好。现在，正如一支祈祷的军队从我们的锡安出发，让一支赞美的军队也从我们的锡安出发：“在锡安中有赞美等候你”，诗篇 65:1 这样说。

When there is matter of praise, make the best use of it. We have waited for matter of praise, we have waited for good news, and we have news. Now as God hath helped out of Zion, so let us help with our praises, for praises help as well as prayer. As in the story of Jehoshaphat, after they had praised God in solemn special manner, the victory came, 2 Chron. 20:21. Now praises prevail more than prayers, for there is more self-denial in praises than in prayer. God hath more honour, and all his attributes to him, whereas self-love may move a man to pray. Therefore, I beseech you, as we have helped them with our prayers, so help them with our praises to God, for that will help them still farther and farther. When God sees he gaineth a return by our praises, we shall have matter of praise more and more, and still cause to pray that we have an heart to praise; and praises shall be evermore a pleasing obligation to God. But a place of all places is, Rev. 19, where you see a voice in heaven crying to God to avenge the blood of his saints, on that man of sin, and that cursed seat there; how all creatures in heaven and earth, they have their alleluiahs against these things. 'I heard a great voice and much people in heaven,' that is, the church, say, 'Alleluiahs! Salvation, glory, and honour, and power, be given to the Lord our God,' much people. Here is many thanksgiving. When antichrist begins to fall, Babylon to fall, we that belong to the people of God, if we have part in heaven, or any portion in heaven, we will praise God, we will have our alleluiahs. And now because the work is beginning we should join with a choir of heaven, join with the people of God, join with angels, join with all God's people. 'Alleluia! Salvation, glory, honour, and power, be to the Lord our God.' Why, what is the reason? 'For true and righteous are his judgments; he hath judged the great whore, which corrupted the earth with her abominations.' And again 'they cried, Alleluia. And her smoke rose up for ever and ever;' and so 'the four and twenty elders fell down and worshipped God. Alleluia. Praise God all ye servants, ye that fear him, both small and great,' praise and glorify God, and let all, small and great, in heaven and earth, join in praises. If we had any wise consideration what God is working now in heaven, how he exalts himself, what excellent attributes he sheweth in delivering his church, of power, and justice, and mercy in destroying his enemies; if we have divine spirits, let us sing forth praises to God, expecting by God's blessing more matter to praise God, to sing alleluiahs as the church did there.
当有值得称赞的事情时，充分利用它。我们一直在等待值得称赞的事情，等待好消息，现在我们有了消息。现在上帝从锡安帮助了我们，让我们用赞美来帮助，因为赞美和祈祷一样有帮助。就像约沙法的故事一样，在他们以庄重特殊的方式赞美上帝之后，胜利到来了（《历代志下》20:21）。现在赞美比祈祷更有效，因为赞美比祈祷更需要自我克制。上帝会得到更多的荣耀，以及他的所有属性，而自我爱可能会促使人祈祷。因此，我恳求你们，正如我们用祈祷帮助他们一样，也用赞美帮助他们赞美上帝，因为这将进一步帮助他们。当上帝看到我们的赞美带来回报时，我们将有越来越多的值得赞美的事情，并且仍然有理由祈求我们有一个赞美的心；赞美将永远是上帝喜悦的义务。但是，有一个地方是所有地方中最重要的地方，《启示录》19 章，你会看到天上有声音呼喊上帝为他的圣徒复仇，对付那个罪恶之人和那个被咒诅的地方；天地间的所有生物都对这些事情发出赞美。 “我听见天上有大声音，众人说‘哈利路亚！救恩、荣耀、权能都属于我们的神’，众人。这里有许多感恩之情。当敌基督开始倒下，巴比伦开始倒下时，我们作为神的子民，如果我们在天上有份，或者在天上有任何一部分，我们将赞美神，我们将高唱哈利路亚。现在因为工作已经开始，我们应该与天上的合唱团一起，与神的子民一起，与天使一起，与所有神的子民一起。‘哈利路亚！救恩、荣耀、尊贵、权能都归于我们的神。’为什么呢？‘因为他的判断是真实公义的；他已经审判了那淫妇，她用她的可憎之物败坏了地球。’又有人喊着说‘哈利路亚。她的烟永远上升’；于是‘那二十四位长老就俯伏敬拜神。哈利路亚。你们众仆人、你们敬畏他的，无论大小，都要赞美他，荣耀他，让天上地下的所有人，无论大小，都一同赞美。” 如果我们对上帝在天堂中的工作有任何明智的考虑，他如何升华自己，他在拯救他的教会中展示的卓越属性，以及在消灭他的敌人时所展现的力量、公正和怜悯；如果我们有神圣的灵性，让我们向上帝歌颂赞美，期待上帝的祝福给予我们更多赞美上帝的素材，像教会在那里一样唱哈利路亚。

VERSES 16–18
诗篇 16-18 节

For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.
我们不丧胆，原因是我们外表的人虽然在消逝，但内在的人日复一日得以更新。因为我们所受的轻微困苦，只是暂时的，却为我们造就了极重无比的荣耀；我们不是看见的事物，而是看不见的事物，因为看见的事物是暂时的，看不见的事物是永恒的。

A little to touch the two former verses, for they are a part of that heavenly comfort whereby the holy apostle raiseth up his spirit in the midst of all discouragements, multiplying comfort upon comfort, as trouble upon trouble.
稍微触摸一下前两节经文，因为它们是那天国安慰的一部分，借此圣使徒在一切挫折中振奋自己的精神，安慰不断增加，烦恼不断加重。

Verse 16, 'But we do not faint; though our outward man perish, yet our inward man is renewed day by day.' 'We do not faint.' Indeed, if we look upon outward causes, there is great reason why we should faint. For if we look within, nature is weak, the suggestions of the flesh strong since the fall; and then we are usually beset with temptations of discouragements in our particular calling, thinking we could do anything better than that we are called unto. This is an heavy temptation. And if it were to do such a thing, or such a thing, it might more easily be done. And then hard usage from the ungrateful world; when a man doth any good he receiveth ill for it.
16 节：“所以，我们不灰心。外体虽然毁坏，内心却一天新似一天。”“我们不灰心。”确实，如果我们看外在的原因，我们有很多理由灰心。因为如果我们看内在，本性是软弱的，自从堕落以来，肉体的引诱就很强烈；而且我们通常会遭受在我们特定的呼召中的挫败的诱惑，认为我们可以做得比我们所呼召的更好。这是一个沉重的诱惑。如果要做这样一件事或那样一件事，可能更容易一些。然后是来自这个忘恩负义的世界的苛待；当一个人做了好事，他却受到恶意对待。

These are great grounds of fainting, but the apostle saith he faints not for all this, 'though our outward man perish.' He grants that the outward man, body and condition, strength and health, may grow more and more downward; but the inward man, the soul, is under the guidance of the Spirit of God, that is, renewed day by day. The outward man consumes continually, death and life work together, we die as soon as we live. As he that hath a lease, every day it is shorter and shorter, and while we live we die, and the more we live the more we die. Death is at the last moment, the candle is going out continually till it be spent. Nay, more, let a man use his body never so holily, let him endure many crosses, the outward man will perish; it must be so.
这些都是晕厥的重要原因，但使徒说他并不因此而晕厥，“虽然我们外面的人在消灭。”他承认外在的人，身体和状况，力量和健康，可能越来越衰弱；但内在的人，灵魂，受到上帝的灵的引导，也就是日复一日地更新。外在的人不断消耗，死亡和生命一起工作，我们活着就等于死去。就像一个租约，每天都越来越短，我们活着就等于死去，而且我们活得越久，死得越多。死亡在最后一刻降临，蜡烛不断燃烧直到熄灭。不仅如此，即使一个人身体圣洁无比，忍受许多苦难，外在的人也会消亡；这是必然的。

But where is the comfort? 'The inward man is renewed day by day.' The inward man is the sanctified soul. All the graces of God are renewed, they are upheld' under a consuming condition of the outward man. This is the blessed condition of a true Christian, that when he groweth downward he groweth another way. He doth not wholly perish as a base wretch doth, but as he decayeth in one part he reneweth in another. God by his Spirit reneweth him. For as in the body the Spirit is that which giveth a life to what we do, so the Spirit of God giveth a vigour to the inward man day by day.
但是，安慰在哪里呢？“内心的人日复一日得以更新。”内心的人是被圣化的灵魂。上帝的一切恩典都得以更新，它们在外在人的消耗条件下得以维持。这是真正的基督徒的幸福状态，当他向下成长时，他以另一种方式成长。他不像卑鄙的恶棍那样完全灭亡，而是在一部分衰退的同时，在另一部分得以更新。上帝通过他的圣灵使他得以更新。因为就像在身体中，灵魂是赋予我们行动生命的，上帝的灵魂日复一日地赋予内心的人力量。

But when is this, that the inward man is renewed day by day? In the time of affliction, for then we grow most; for in time of prosperity, then we grow backward. Usually in time of prosperity, when all things are according to our will and desire, we go backwards; but when the outward man decayeth, the inward man is renewed day by day. We decay in prosperity, but we grow in adversity; as a body shoots out more after sickness than before. Why should we then be afraid of sickness and weakness of body, considering it is a time of growth of the inward man? Mark the gracious goodness of God. When he takes away strength, because we are not for this life, he makes it up, working strength and vigour in the inward man. We owe God a death. Since we must die, is it not better the decay be made up in the inward man? If we gain that which is gain to the soul, though with weakness and sickness to the outward man, it is well gained, because that is for eternity.
但是，这是什么时候，内心的人日复一日地更新呢？在困苦的时候，因为那时我们成长最多；在繁荣的时候，我们反而退步。通常在繁荣的时候，当一切都按照我们的意愿和欲望进行时，我们会退步；但是当外在的人衰退时，内心的人日复一日地更新。我们在繁荣中衰退，但在逆境中成长；就像身体在病后比之前更加长高一样。那么，为什么我们要害怕疾病和身体的虚弱呢？考虑到这是内心的成长时期，上帝的恩慈善良是显而易见的。当他夺走我们的力量，因为我们不是为了这个世界而活，他会弥补这一点，在内心的人中工作出力量和活力。我们欠上帝一个死亡。既然我们必须死亡，退步在内心的人中弥补起来不是更好吗？如果我们获得了对灵魂有益的东西，即使外在的人有虚弱和疾病，那也是值得的，因为那是为了永恒。

But this is a constant course with God. He is so good, he never takes away anything from his children, but he giveth it another away. Shall we then be discouraged when God takes strength, and he makes it up in the inward man? If anything be a ground of patience, this is. Whatsoever God doth to his children, there is love hid in the doing of it. If he give comfort, it is to encourage. Doth he follow us with crosses? It is that we may grow in the inward man. If we had hearts to follow God in his dealing, we should lose nothing but that he takes away.
但这是上帝的恒常方式。他是如此善良，他从不夺走他的子民的任何东西，而是以另一种方式给予。当上帝夺走力量并在内心中弥补时，我们会感到沮丧吗？如果有什么能成为忍耐的基础，那就是这个。无论上帝对他的子民做什么，其中都隐藏着爱。如果他给予安慰，那是为了鼓励。他是否跟随我们带来困难？那是为了让我们在内心中成长。如果我们有心去跟随上帝的作为，我们将不会失去除了他夺走的东西之外的任何东西。

Verse 17, 'For our light affliction, which is but for a moment, works a far more exceeding weight of glory.' Here is a ground of comfort to those that are in any crosses and afflictions. Whatsoever they suffer, it works glory, it works happiness; it is set out by glory. Now the Spirit of God sets out this estate of a Christian to come by way of comparison to anything that we suffer. Here are afflictions, here is glory; momentary afflictions, eternal glory; light afflictions, a weight of glory; and not only a weight, but a superlative, an exceeding weight of glory. So the Spirit of God meets with all discouragements here, for we can suffer nothing here, but we shall have better for it after. Grace is glory, but mixed with imperfection. What are those things we suffer here in this world, to glory, and eternal glory, and excessive glory? What cause have we to be discouraged for anything we suffer here?
对于我们这轻微的苦难，只是片刻的，却为我们成就了极重无比的荣耀。这是给那些遭受十字架和苦难的人一种安慰的基础。无论他们遭受什么，它都会带来荣耀，带来幸福；它被荣耀所描述。现在，上帝的圣灵通过与我们所遭受的任何事物进行比较，来描述一个基督徒未来的状态。这里有苦难，有荣耀；短暂的苦难，永恒的荣耀；轻微的苦难，重重的荣耀；不仅仅是重重的，而是超乎寻常的重重的荣耀。所以，上帝的圣灵在这里遇到了所有的挫折，因为我们在这里所遭受的一切，我们将来都会得到更好的。恩典就是荣耀，但掺杂着不完美。我们在这个世界上所遭受的这些事情，与荣耀、永恒的荣耀和过度的荣耀相比，算得了什么呢？我们有什么理由对我们在这里所遭受的任何事情感到沮丧呢？

But he saith afterwards, 'causeth unto us an eternal weight of glory.' That is more than to say glory follows afflictions; but there is a causal virtue in that we suffer, to work glory. We know the working by way of merit and desert, that is done by Christ; we have right to glory only by Christ. And it is sacrilege to attribute it to any creature, but when there is a working power fitting us. Now afflictions working by way of fitting us to that glory, whereto we have title by Christ, as soon as a man is a Christian, he hath title to heaven. But how doth God fit us for heaven? One way is by crosses and afflictions. He fits us for heaven, as the winter fitteth the ground for the spring, by killing the weeds, and mellowing the ground. So that whatsoever we suffer here, fits us for heaven, and that many ways.
但他随后说，“给我们带来了永恒的荣耀的重量。”这不仅仅是说荣耀随着苦难而来，而是我们所遭受的苦难中有一种因果力量，能够产生荣耀。我们知道，基督通过功绩和应得之道来完成这种工作；我们只有通过基督才有权利享受荣耀。将荣耀归功于任何受造物都是亵渎的，除非有一种适合我们的工作力量。现在，苦难通过使我们适应那荣耀的方式来起作用，我们通过基督拥有对那荣耀的权利，一个人成为基督徒后，他就有权利进入天堂。但是上帝如何使我们适应天堂呢？一种方式是通过十字架和苦难。他通过十字架和苦难使我们适应天堂，就像冬天使土地为春天做准备一样，通过杀死杂草和改良土壤。所以，我们在这里所受的一切苦难都使我们适应天堂，而且有很多种方式。

(1.) By weaning our hearts from the love of these things, upon which we are desperately set. When we see what they are, we see they are vanity.
(1.) 通过使我们的心摆脱对这些我们迫切追求的事物的爱恋。当我们看到它们的本质时，我们会发现它们是虚无的。

(2.) And then again, they exercise and try our graces, and they increase a desire of heaven; and we know the more hardly we are used here, the more we desire to be at home. And usually God reveals himself more sweetly and more comfortably in these hard times. We feel more of heaven in our worst times. Therefore they have fitting power.
然后，他们再次锻炼并尝试我们的恩典，增加了对天堂的渴望；我们知道，在这里受到的困难越多，我们越渴望回家。通常，上帝在这些艰难时期更甜蜜、更舒适地向我们显现。我们在最困难的时候感受到更多天堂的存在。因此，它们具有适当的力量。

Quest. How comes this to pass? Are crosses, losses, curses, and such things naturally?
问题：这是怎么发生的？十字架、损失、诅咒和这类事情是自然而然的吗？

Ans. God by his Spirit doth overpower and overrule these things, and there is a sanctified use of them, that helps them to work. 'All things work together for the best to them that love God,' Rom. 8:28; that is, God's power so overruleth them, that it makes them advantageous to his children. And they by the grace of God's Spirit, draw a sanctified use out of everything. So that by the grace of God the worst things work an eternal weight of glory.
神通过他的圣灵克服和支配这些事情，它们有一种被圣化的用途，有助于它们的运作。"一切都互相效力，叫爱神的人得益处"（罗马书 8:28），也就是说，神的能力支配它们，使它们对他的儿女有益。他们凭借神的恩典，从每一件事情中得到圣化的用途。因此，借着神的恩典，最糟糕的事情也能产生永恒的荣耀。

As God prepares heaven for us, so he prepares us for heaven: he prepares us by Christ, but by the cross and affliction. So you may see the truth of the point.
上帝为我们准备天堂，也为我们准备天堂：他通过基督，但通过十字架和苦难来准备我们。所以你可以看到这一点的真理。

Use 1. But what shall I speak of popish merits? For in merits there must be a proportion to the things we suffer. We receive glory for ever, and suffer afflictions for a time; a weight of glory. This overthrows popish conceits.
但是，我应该如何谈论天主教的功德呢？因为在功德中，我们所遭受的事情必须与之成比例。我们永远得到荣耀，而痛苦只是暂时的；一种荣耀的重量。这打破了天主教的妄想。

Use 2. Beloved, are they not out of their wits, that add vexation to God's children? What is the worst they do? They work their good, they vex them; ay, but they work their happiness, as if a man would hurt a fish by casting him into the sea, or a bird into the air. And a Christian being vexed, it driveth him nearer to heaven. It is his best condition. Compare our secure estate with our afflicted condition, and see which is best. There is no man that is a Christian but will say, there is more in the cross than in prosperity; the one dulleth, but the other sharpeneth.
亲爱的，他们不是疯了吗，给上帝的子民增添烦恼？他们做的最糟糕的事情是什么？他们对他们施加压力，使他们烦恼；是的，但他们也给他们带来了幸福，就像一个人把鱼扔进海里或把鸟扔进空中一样，这样做会伤害鱼吗？对于一个基督徒来说，被烦恼驱使着他更接近天堂。这是他最好的状态。比较我们安逸的状态和我们受苦的状态，看看哪个更好。没有一个基督徒会说，十字架比繁荣更有价值；一个使人迟钝，而另一个使人锐利。

Use 3. Be not discouraged, whatsoever befalls us in this world. While Satan works our hurt, God is then working our good at the same time. When the outward man is wronged by the world, at the same time the inward man is set at liberty. So much for that.
无论在这个世界上发生什么事情，都不要灰心。当撒旦伤害我们时，上帝同时也在为我们谋福。当外在的人受到世界的伤害时，内在的人同时得到解放。就是这样。

But how cometh it to pass that these things we suffer, fit us for glory?
但是为什么我们所遭受的这些事情会使我们适合获得荣耀呢？

Verse 18. It is wrought by grace, enabling us to eye things that are not seen. And then we reason, 'because the things that are seen, are temporal, but the things that are not seen, are eternal,' 2 Cor. 4:18.
诗篇 18 节。这是由恩典所创造的，使我们能够注视那些看不见的事物。然后我们推理道：“因为那些看得见的事物是暂时的，但那些看不见的事物是永恒的”，哥林多后书 4:18。

To omit divers things, I hasten to other things.
为了省略各种事情，我迅速转向其他事情。

But you see the things we suffer do work unto us an eternal weight of glory, as physic doth upon the body. That that we suffer doth no good unless we use those parts and graces that God hath given us. And therefore he saith, whilst our minds are occupied, and 'looking on things that are not seen,' God having made man a reasonable creature. And so in way to salvation he sanctifieth those principles he hath given him to bring him to heaven, by way of discourse and reason. And as a Christian is saved, so is he saved by something in his understanding. As we see in this world, man worketh by principles in him, so in the way of Christianity. Some things are hindrances to heaven and happiness, as conceitedness and self-sufficiency. Therefore the apostle saith these things 'work an eternal weight of glory,' not whether we think of them or no; but these things do so because God giveth a sanctified understanding, to see the difference of heavenly things from earthly, when we do not look upon things that are seen.
但是你看到我们所遭受的苦难，对我们来说确实是一种永恒的荣耀的重担，就像药物对身体的作用一样。我们所遭受的苦难没有任何好处，除非我们利用上帝赐予我们的才能和恩赐。因此，他说，当我们的思想被占据，并且“注视那些看不见的事物”时，上帝使人成为一个理性的生物。因此，在通往救赎的道路上，他通过论述和理性使他所赋予的原则成为圣洁，将他带到天堂。正如一个基督徒得救一样，他也是通过他的理解得救的。就像我们在这个世界上看到的，人通过他内在的原则工作，基督教的道路也是如此。有些事情是阻碍我们进入天堂和幸福的，比如自负和自满。因此，使徒说这些事情“带来了永恒的荣耀”，不管我们是否考虑它们；但是这些事情之所以如此，是因为上帝赐予了一个圣洁的理解，使我们能够看到天上的事物与地上的事物的区别，当我们不注视那些看得见的事物时。

So much shall serve to give you a reason how to see the inward man groweth more and more, and we faint not; because we look upon things that are not seen.
这将有助于让你明白内心的人如何越来越强大，我们不会气馁；因为我们注视着看不见的事物。

That which I will speak of at this time is this.
我现在要谈论的是这个。

That the best things in this world are not seen; the meanest things are those that are seen. The best things are to come; the meanest things are present. The best things are such as are eternal; the meanest things are temporal. And when I have unfolded these, then I will shew you a wise and gracious use the sanctified soul makes of looking upon things that are not seen, and how his sight worketh, what use we are to make of it.
这个世界上最好的东西是看不见的；最卑微的东西是可见的。最好的东西还在未来；最卑微的东西是现在。最好的东西是永恒的；最卑微的东西是暂时的。当我揭示了这些之后，我将向你展示一个圣洁的灵魂如何明智而慈悲地运用对看不见的事物的观察，并且我们应该如何利用这种视觉。

Doct. The observation is, that a Christian is to look to the things not seen, for things seen are not the object of a Christian's eye. The best things are not seen; the meanest things are such as are seen. I will not stand to unfold the negative part much, because I have spoken of that before.
观察是，基督徒应该注视那些看不见的事物，因为看得见的事物并不是基督徒关注的对象。最好的事物是看不见的；最低微的事物才是看得见的。我不会花太多时间来解释否定的部分，因为我之前已经谈到过。

But to speak especially, What are the things that are not seen?
但是特别要说，什么是看不见的东西？

Beloved, if you labour to be good Christians, you shall better feel them than I can tell you what they are; you shall better know them by experience than by discourse here.
亲爱的，如果你努力成为好的基督徒，你将比我告诉你它们是什么更好地感受到它们；你将通过经历而不是在这里的言辞中更好地了解它们。

(1.) We cannot see God face to face. We have not immediate communion with God here. We have it in the word and sacraments; but in heaven we shall see all things that are good. Here we may see God in everything; there we shall see everything in God. There we shall see health, and strength, and comfort in God.
我们无法面对面地看见上帝。在这里，我们与上帝没有直接的交流。我们在圣言和圣礼中有这种交流；但在天堂，我们将看到一切美好的事物。在这里，我们可以在一切事物中看到上帝；而在那里，我们将在上帝中看到一切事物。在那里，我们将在上帝中看到健康、力量和安慰。

(2.) The things not seen here is Christ in our flesh. The heavens are between us and him now. The sight of him is the happiness of a Christian, for the head and members to be together, husband and wife together. Ay, but here we are severed. Here is a spiritual communion; but that is not that that the soul looks for.
这里看不见的是基督在我们的肉体中。天堂现在在我们和他之间。看到他是基督徒的幸福，因为头和肢体要在一起，丈夫和妻子要在一起。是的，但是在这里我们被分开了。这里有一种属灵的交流，但灵魂所期待的不是这个。

(3.) Neither have we full communion of saints; for here is a mixture of good and bad, and here the best have their imperfections. If here an holy joining together of two or three wise Christians be so sweet, what shall it be when we all meet together in heaven? Now we see not God, and Christ, and the blessed souls in heaven.
我们也没有圣徒的完全交通；因为这里有善恶的混合，即使最好的人也有他们的不完美。如果在这里两三个智慧的基督徒圣洁地聚在一起是如此甜蜜，那么当我们在天堂相聚时会是怎样呢？现在我们看不见上帝、基督和在天堂的福音灵魂。

(4.) Here we see not our perfect liberty.
在这里，我们看不到我们完美的自由。

(5.) Here we see not that eternal Sabbath we shall have there.
（5.）在这里，我们看不到我们将在那里拥有的永恒安息日。

(6.) Here we see not that perfection of grace.
这里我们看不到那种完美的优雅。

(7.) Here we see not that comfort we shall have there. Here we have a taste and the beginning, but what is this to that there? Therefore let us think of what is not seen.
（7）在这里，我们看不到我们在那里将会拥有的舒适。在这里，我们只有一点点尝试和开始，但与那里相比，这算得了什么呢？因此，让我们想想那些看不见的东西。

Obj. But why do we not see them here?
但是为什么我们在这里看不到它们呢？

Reason 1. You may as well ask me, Why is not heaven upon earth? God will have a difference between heaven and earth; he will have us to walk by faith and not by sight. Heaven is a place for sight: if we will have happiness in sight, it is in heaven. But here we have hope, and faith, and some feeling of comfort; and therefore, considering our condition is by faith, therefore God preserveth matter of sight for another world.
原因 1. 你不妨问我，为什么天堂不在地上？上帝要在天堂和地上有所区别；他要我们凭信心而不是凭眼见行走。天堂是一个能看见的地方：如果我们想要幸福的视觉体验，那就在天堂。但是在这里，我们有希望、信心和一些安慰的感觉；因此，考虑到我们的处境是基于信仰的，所以上帝保留了视觉的事物给另一个世界。

Reason 2. Again, the best things are not seen, because we have not proportionable parts. Our parts are not fitted for that glory. Peter, James, and John, they were as it were drunken with this sight, so that Peter speaks he knows not what, Mat. 9:33. And Moses, when he came from God, he was fain to cover his face, 2 Cor. 3:13. If these glimpses were such as people could not endure them, how could we endure a full manifestation of glory, when Christ saith, 'No man can see God and live'? Exod. 33:20. Therefore let us be content to die to have this sight. Our understandings here are too shallow, our hearts too narrow, our imperfections too many: darkness cannot conceive of light. So no soul can see what is in heaven.
原因 2. 再次，最好的事物是看不见的，因为我们没有相称的部分。我们的部分不适合那个荣耀。彼得、雅各和约翰，他们仿佛被这个景象迷住了，以至于彼得说他不知道什么，马太福音 9:33。摩西从神那里回来时，不得不遮住脸，哥林多后书 3:13。如果这些一瞥是人们无法忍受的，那么当基督说“没有人能看见神而活着”时，我们怎么能忍受完全的荣耀显现呢？出埃及记 33:20。因此，让我们满足于死亡以获得这个景象。我们的理解力太浅，我们的心太狭窄，我们的缺陷太多：黑暗无法理解光明。因此，没有灵魂能看见天堂中的事物。

And so here we cannot tell what happiness there is, till we be there. That is the reason why the best things are not seen. And these are the proper objects of a Christian. For things seen are exposed to the outward man; they are not fitting for the soul. The soul will soon spend all the good that are in things seen. Take all the beauty, and all the riches, and all the honour that can be, and the soul will be quickly weary of it. The soul will draw out all the good. We see those that are in great place, within a little while grow weary of them.
所以在这里我们无法知道有什么幸福，直到我们到达那里。这就是为什么最好的东西是看不见的原因。这些是基督徒的适当对象。因为看得见的东西暴露给外在的人；它们不适合灵魂。灵魂很快就会消耗掉所有看得见的好处。拥有所有的美丽、财富和荣誉，灵魂很快就会厌倦。灵魂会抽取出所有的好处。我们看到那些处于高位的人，很快就会对它们感到厌倦。

But there is an everlasting spring of comfort and contentment in things not seen. They are larger than the soul. The more we see of them, the more we may see; the communion with God, joys in heaven, and such things. Alas! the soul is a very capacious thing, yet the joys in heaven are larger than it; therefore things seen are not the object of the soul.
但在看不见的事物中，有一泉源源不断的安慰和满足。它们比灵魂更广阔。我们越是看到它们，就越能看到更多；与上帝的交流、天堂的喜悦等等。唉！灵魂是一个非常宽广的东西，然而天堂的喜悦比它还要大；因此，看得见的事物并不是灵魂的对象。

Quest. But doth the soul never look upon things that are seen?
但是灵魂从不看见那些可见的东西吗？

Ans. Yes; but if the soul look upon them, it looks also beyond them.
是的，但如果灵魂注视它们，它也会超越它们。

If it look upon them, it looks upon them as in a glass, to see farther. It looketh not upon them as clouds to stay our sight from the sun, or as placing contentment in them. For the soul taketh no rest here. The things seen 'are vanity and vexation of spirit,' Eccles. 1:14; 'unrighteous mammon,' Luke 16:11. We may and ought to look upon them as helps and comforts in our pilgrimage. If there be such comforts here, what is in heaven? Doth God convey such sweetness in outward things, that castaways have with us? What are those then that he hath reserved for his friends? And so by way of a gracious use we ought to look upon things seen; but to pitch upon them, and make them our bottom to stand upon, they are no fit objects for the soul. But is there no way to see things that are not seen?
如果它看着它们，它会像在镜子里一样看着它们，以便看得更远。它不会把它们看作是遮挡我们视线的云，也不会把满足感放在它们身上。因为灵魂在这里找不到安息。所见之物是“虚空和灵魂的烦恼”（《传道书》1:14），是“不义之财”（路加福音 16:11）。我们可以并且应该把它们看作是我们朝圣旅程中的帮助和安慰。如果这里有这样的安慰，天堂里会有什么呢？难道上帝会在外物中传递这样的甜蜜，而我们这些被抛弃的人却没有吗？那么他为他的朋友们保留了什么呢？因此，我们应该以恩慈的方式看待所见之物；但是，把它们作为我们立足之地并依赖它们，对于灵魂来说是不合适的对象。但是，有没有办法看到那些看不见的东西呢？

Quest. But have we nothing of them here?
但是我们这里没有他们的任何东西吗？

Ans. Yes; there is nothing seen but we have some little taste of it here. For full peace to come, we have peace of conscience here. For full joy to come, we have joy in the Holy Ghost here. For full communion of saints to come, we have some communion of saints here. If there be any heaven upon earth, it is in the meeting of two or three judicious, wise, gracious persons; and our employment here in hearing, praying, and conference with God is but a taste beforehand of that in heaven. So that God doth not reserve all for the time to come. But in regard of the full accomplishment he doth. But those that have not the first-fruits here shall never have heaven in the harvest. Those that have not the earnest here shall never have the bargain hereafter. But that which is the full satisfaction of the soul is for hereafter. Therefore, whatsoever sweet employment is here, it is not like to that the soul shall have hereafter. Therefore rest not in them, but rather let them set an edge upon us, to desire it more and more, till we have it fully in heaven.
答案：是的；虽然我们看不到，但我们在这里能够稍微感受到一些。为了获得完全的平安，我们在这里有良心的平安。为了获得完全的喜乐，我们在圣灵中有喜乐。为了获得完全的圣徒交通，我们在这里有一些圣徒的交通。如果说地上有天堂，那就是两三个明智、智慧、有恩典的人相聚的地方；而我们在这里听道、祷告和与上帝交流的工作，只是对天堂的先行品尝。所以上帝并没有把一切都留到未来的时候。但就完全的实现而言，他是这样做的。但那些在这里没有初熟果子的人将永远不会在收获时得到天堂。那些在这里没有定金的人将来永远不会得到交易。但对灵魂的完全满足是为了将来。因此，无论这里有多么甜美的工作，都不像灵魂将来要得到的那样。所以不要满足于它们，而是让它们激发我们更加渴望，直到我们在天堂完全拥有它。

Reason 3. Why these objects are things not seen. Things that are not seen are eternal, things that are seen are temporal. No man that hath an eternal soul, and knoweth it, will make that his object that is temporal. Therefore the soul must look upon things that are of equal excellency with it, and that is, things not seen. For things that are seen are temporal: riches are fading, honours are but blazing comets, pleasures are but worm-eaten vanities. So for the ill we suffer, it is but temporal; all determined in death. The grave makes an end of all things that are seen. This should be a comfort to us when we are under any sickness. It is a seen thing. This sickness I feel, and this I taste, it is but for a time. The thing I look at is that which is not seen, and which lasteth to eternity. So the good not seen is eternal in the cause of it. It is in Christ, who is for ever in the heavens; and God is for ever in the heavens: and Christ reconcileth the Father. And then the place is eternal. Heaven is eternal. Now the influence from which all good comes being eternal, the soul being itself a spiritual, eternal substance, the influence of grace and comfort being eternal from God, and Christ, who is an head for ever and a husband for ever; and heaven being an inheritance immortal, undefiled, continuing for ever; and the soul being an everlasting substance, the joy and comforts of it are eternal. Whom God loveth, he loveth for ever; whom he makes happy, he makes happy for ever. 'He is life everlasting.' It is a kingdom 'that cannot be shaken,' Heb. 12:27. 'It is an inheritance that fadeth not,' 1 Peter 1:4. It is not only everlasting, but everlastingly fresh. It is not only immortal, but it keeps its beauty still, eternal joy, eternal peace, eternal communion one with another in the heavens, everlasting Sabbath, everlasting triumph over all enemies. There is no end of this joy, no cessation of this comfort.
原因 3. 为什么这些物体是看不见的东西。看不见的东西是永恒的，而看得见的东西是暂时的。一个拥有永恒灵魂并且了解这一点的人，不会将暂时的东西作为他的目标。因此，灵魂必须注视与它同等卓越的事物，也就是看不见的东西。因为看得见的东西是暂时的：财富会消逝，荣誉只是一时的流星，快乐只是被虫蛀的虚无。所以我们所遭受的苦难只是暂时的；一切都在死亡中决定。坟墓终结了所有看得见的事物。当我们患病时，这应该给我们带来安慰。这是一件看得见的事情。我感受到这种疾病，我品尝到这个，但这只是暂时的。我所注视的是那些看不见的事物，它们将永存。所以看不见的好处在其原因上是永恒的。它在基督里，基督永远在天上；上帝也永远在天上；基督使父与子和好。然后，地方是永恒的。天堂是永恒的。 现在，一切善良的影响都是永恒的，灵魂本身是一种属灵的、永恒的物质，恩典和安慰的影响来自永恒的上帝和基督，基督是永远的头，永远的丈夫；天堂是永恒的、无瑕疵的、永远延续的产业；灵魂是永恒的物质，它的喜乐和安慰是永恒的。上帝所爱的人，他永远爱他们；他使人快乐的人，他永远使他们快乐。他是永生的生命。这是一个“不能动摇的”国度，希伯来书 12:27。“这是一个不会消逝的产业”，彼得前书 1:4。它不仅是永恒的，而且永远新鲜。它不仅是不朽的，而且仍然保持着它的美丽，永恒的喜乐，永恒的平安，天堂中彼此永恒的交流，永恒的安息，永恒地战胜一切敌人。这种喜乐没有尽头，这种安慰没有停止。

I come now to the wise improvement that the soul makes of beholding the things that are not seen, because they be eternal, and neglecteth the sight of things that be present and temporal. You see the wise use the blessed apostle maketh of it. For he bringeth it as a reason why he faints not, but is renewed day by day in the inward man. You wonder why I faint not, and why day by day I grow fresher and fresher, and still fitter and fitter for heaven; and that all things I endure here fit me for heaven. All is because I have an eye to things that are not seen, not regarding things that be present. So that if we will find a difference of the things, we may easily understand, some things be fading, and some things eternal. If we will get comfort in this, that our portion is not only in fading things, we must have grace to consider of it, and not to look on the other overmuch.
我现在来谈谈灵魂对于那些看不见的事物的明智利用，因为它们是永恒的，而忽视了那些当前和暂时的事物。你看到了这种明智利用的例子，这是受福的使徒所做的。因为他把这作为一个理由，解释为什么他不疲倦，而是日复一日地在内心得到更新。你想知道为什么我不疲倦，为什么我每天都变得更加新鲜，越来越适合天堂；为什么我在这里所忍受的一切都使我适合天堂。这一切都是因为我注视着那些看不见的事物，而不关注那些当前的事物。所以，如果我们想要找到这些事物的区别，我们可以很容易地理解，有些事物是逐渐消逝的，而有些事物是永恒的。如果我们想在这一点上得到安慰，即我们的份额不仅仅在于那些逐渐消逝的事物，我们必须有恩典来考虑这一点，而不是过分关注其他事物。

To give trial, whether we look at the things that be seen or no.
给予试验，无论我们是否看到这些事物。

(1.) If we look to things not seen, because they be eternal, this is a sight that ravisheth the soul, that lifteth the soul above itself. Things above be so exceeding above things below, that it makes the soul almost forget itself; it worketh an high esteem of heaven, of heavenly things. For as it is said of knowledge, it hath no enemy but the ignorant, so there is no enemy of grace but they that feel it not from conscience.* All that see it have a high admiration of it, which appeareth by the mean esteem of all things else. When the sun riseth, the stars hide themselves. And when these comforts rise in the soul, upon the apprehension of the glory in the glass of the word and promise, and a little feeling here, all earthly comforts are gone. When Moses saw God that was invisible, what cares he to look for Pharaoh? Heb. 11:27. And when Micaiah had seen God sitting on the throne, what cares he for Ahab? 1 Kings 22:14. We have seen the Lord, and what have we to do with base idols? Not anything in the world must be co-rival with God. What have I to do with pride, with riches, with honour? I have seen God, I have seen heaven. When the patriarchs had with the eye of faith seen the excellency of the world to come, what cared they for banishment or death? When Paul had seen Christ, all things else were 'dung and dross,' Philip. 3:8. Therefore your great admirers, that admire worldly things, it is a sign they never saw better. They that doat upon worldly things, it is an argument of spiritual folly.
如果我们注视那些看不见的事物，因为它们是永恒的，这是一种使灵魂陶醉的景象，使灵魂超越自身。天上的事物远远超过地上的事物，以至于使灵魂几乎忘记自己；它使人对天堂、对天上的事物产生极高的评价。正如有人说过，知识的敌人只有无知，所以恩典的敌人只有那些没有从良心中感受到它的人。所有看到它的人都对它产生极高的钦佩，这从对其他一切事物的低估中可以看出。当太阳升起时，星星就会隐藏起来。当这些安慰在灵魂中升起时，通过对话语和应许的荣耀的理解和一点点的感受，所有地上的安慰都会消失。当摩西看见那不可见的神时，他还会关心法老吗？希伯来书 11:27。当米该雅看见神坐在宝座上时，他还会关心亚哈吗？列王纪上 22:14。我们已经看见主，我们还与卑鄙的偶像有什么关系呢？世界上的任何事物都不能与上帝平起平坐。我与骄傲、财富、荣誉有什么关系呢？我已经看见上帝，我已经看见天堂。 当祖先们以信心的眼光看到了来世的美好，他们又怎么会在乎流放或死亡呢？当保罗看到基督时，其他一切都成了“粪土和垃圾”（腓立比书 3:8）。因此，那些崇拜世俗事物的人，这表明他们从未见过更好的。那些迷恋世俗事物的人，这是他们精神愚昧的证明。

(2.) Again, the consideration of things spiritual, it is a purifying sight, a purging sight, that makes the soul fit for the object. A man cannot with the eye of faith apprehend things to come, nor by hope wait for them, but that hope will be effectual to purify the soul. They that have any faith, any hope of good to come, they will prepare their souls suitable to that condition, 1 John 3:3. And therefore where the apprehension of these things hath not a purging power in some degree, it is but a conceit. We do not so see them as that we be convinced that they are so excellent as they be.
（2）再次，对于属灵的事物的考虑，它是一种净化的视觉，一种净化的视觉，使灵魂适应对象。一个人不能凭借信仰的眼睛理解未来的事物，也不能凭借希望等待它们，但是希望会有效地净化灵魂。那些对未来有信仰、有希望的人，他们会使自己的灵魂适应那种状态，约翰一书 3:3。因此，如果对这些事物的理解在某种程度上没有净化的力量，那只是一种想象。我们并没有如此看到它们，以至于我们被说服它们是如此卓越。

(3.) Again, this is a sight that doth marvellously affect. Love comes of sight. Sight is the most affecting sense. That which moveth the affection most is sight. Feeling is but dull. And therefore if we have the eagle's eye, a sharp sighted faith, to see things which are not to be seen with the eye of reason and flesh, then certainly this sight will quicken and affect a man greatly; move to joy and move to delight, move to the love of God and heavenly things. A man cannot see any excellency but his heart embraceth it; as the patriarchs, Heb. 11:2, seq., saw the promises afar off, and their hearts did join with them; they did embrace them, grasping as it were the things they saw in the arms of their affections. In what measure that I apprehend and see things, in that measure the heart lets in the things to embrace them and close with them. Therefore where no love is there is no sight. And the reason why affections are so flat and dead is, because they do not exercise this sight of faith. Let us examine ourselves by these things, whether we have spiritual sight of the things we see. Do they affect us? Do they quicken us? And do they put into our hearts holiness? Do they raise our hearts to a holy admiration? If so, certainly we have seen them.
（3）再次，这是一个令人惊叹的景象。爱情源于视觉。视觉是最具感染力的感官。最能引起情感的是视觉。感觉只是迟钝的。因此，如果我们拥有鹰眼般敏锐的信仰，能够看到理性和肉体无法看到的事物，那么这种视觉肯定会极大地激励和感染一个人；引发喜悦和愉悦，引发对上帝和天上事物的爱。一个人不能看到任何卓越之处，但他的心会拥抱它；正如圣经中的先知们在希伯来书 11:2 中所说，他们远远地看到了应许，并且他们的心与之相连；他们拥抱它们，用感情的臂膀抓住了他们所看到的事物。我对事物的理解和看法越深，我的心就越能接纳这些事物并与之亲密接触。因此，没有爱就没有视觉。情感如此平淡和死气沉沉的原因是因为它们没有运用这种信仰的视觉。让我们通过这些事情来审视自己，看我们是否对所看到的事物有属灵的视觉。它们是否影响我们？它们是否激励我们？它们是否使我们心中充满圣洁？ 他们是否让我们心生崇敬之情？如果是的话，那么我们肯定已经见过他们。

I will give you a familiar comparison. The nearer the object is to any man, the more glorious it seemeth; the farther off anything is, the less it seemeth. The stars are bigger than the world, and yet appear to us little.
我会给你一个熟悉的比较。物体离一个人越近，它看起来就越壮丽；物体离得越远，它看起来就越不起眼。星星比世界大，但在我们眼中却很小。

Now, ask our souls how great things are in comparison of former times. Are heavenly things greater? And for earthly pomp and state, have they less esteemed them than in former times? It is a sign we are nearer heaven, and heaven nearer us. When we can look upon earthly things in a distance, it is a sign we are removed from them, and drawn nearer to the best things. And then the best things seem to be great to us, when we conceive of them in their own magnitude.
现在，问问我们的灵魂，与过去相比，伟大的事物有多大。天上的事物更伟大吗？至于地上的华丽和权势，他们是否比过去更不重视？这是我们离天堂更近的一个迹象，天堂也更接近我们。当我们能够以一种距离的方式看待地上的事物时，这表明我们已经远离它们，更接近最好的事物。而当我们以它们自身的巨大来构想时，最好的事物对我们来说似乎是伟大的。

Quest. But how shall we come to look on things not seen, and things eternal, according to their own worth?
但是我们如何能够按照它们自身的价值来看待未曾见过的事物和永恒的事物呢？

Ans. (1.) First of all, labour every day more and more to be purged and purified, and then we shall have delight to look upon that which is proportionable. The holier a man is, the more delight he hath in holy and heavenly objects, and laboureth to grow in grace more and more. The more we see, the more gracious we are; the more gracious we are, the more desire we shall have to behold with the eye of faith these excellencies.
首先，每天都要努力净化自己，然后我们就能愉悦地看到与之相称的事物。一个人越圣洁，对圣洁和天上的事物就越愉悦，并且努力不断增长恩典。我们看得越多，就越有恩典；我们越有恩典，就越渴望以信心的眼光看到这些美好之处。

There is no apprehension without light. We cannot see light without light; we cannot see heavenly things without heavenly faculties. And therefore labour for something within gracious, which may have correspondency and harmony with what is in heaven, else contraries will not apprehend contraries. But heaven and a sanctified soul have some proportion and co-naturalness; and therefore never rest till we have something like that which is in heaven, though not in degree, yet in quality.
没有光就没有理解。我们不能没有光看到光；我们不能没有天上的能力看到天上的事物。因此，努力追求一些恩典内在的东西，与天上的东西相对应和和谐，否则对立的事物无法理解对立的事物。但是天堂和一个被圣化的灵魂有一些比例和共性；因此，我们永远不要停止，直到我们拥有一些类似于天堂的东西，尽管不是在程度上，但在质量上。

Ans. (2.) Again, labour to get the eye of the soul clear, that the dust of the world may not be in it. Satan's policy is to cast pleasure and profit into the eye of the soul; and then corruption raiseth a foggy mist in the soul, that we should have natural love to present things. And present things raise a cloud in the soul, and that cloud doth interpose itself between heaven and us. Labour therefore for mortification more and more.
再次努力使灵魂的眼睛清晰，不让世界的尘埃进入其中。撒旦的策略是将快乐和利益投射到灵魂的眼睛中；然后腐败在灵魂中产生了一层雾气，使我们对现实事物产生了自然的爱。而现实事物在灵魂中形成了一片云，这片云将自己置于天堂和我们之间。因此，要更加努力地进行克己。

That the eye may be clear, consider seriously they be temporal things; shorter than the soul, meaner than the soul, not fit for it. We shall outlive them all. And when base affections rise in the soul to cast a mist thereupon, consider what a foolish thing it is for us to doat upon things meaner than ourselves. Why should such affections intercept this heavenly sight from us?
为了使眼睛清晰，认真考虑它们是暂时的事物；比灵魂短暂，比灵魂低贱，不适合它。我们将超越它们。当低贱的情感在灵魂中升起，使其蒙上一层迷雾时，考虑一下我们迷恋比我们自己低贱的事物是多么愚蠢的事情。为什么这样的情感要阻止我们看到这天上的景象呢？

The dignity of the soul is an excellent substance. The whole world is not worth a soul. The soul is between heaven and earth, and all earthly things are meaner than itself. Shall the soul marry itself and join itself with things baser than itself? Doth it not then debase itself? And therefore keep the eye of the soul clear from impediments within and without; labour to have true judgment of things in their own nature.
灵魂的尊严是一种卓越的实质。整个世界都不值得一个灵魂。灵魂处于天地之间，一切尘世之物都比它低贱。灵魂应该与比它更低贱的事物结合和婚配吗？这样岂不是贬低了自己？因此，保持灵魂的眼睛清澈无阻，努力对事物有真正的本质判断。

Ans. (3.) And then let us dwell often in the consideration of things to come; have serious considerations of it, and every day redeem some time to think we cannot live here for ever. We have an immortal soul, that must be immortal in misery or immortal in happiness. If we be not good, heaven will not take us, and nothing but hell will receive us. And these things may quicken us. I have an immortal soul, I must not stay long, I must give account; and how shall I appear?
然后让我们经常思考未来的事情；认真考虑它，并每天抽出一些时间来思考我们不能永远在这里生活。我们拥有一个不朽的灵魂，它要么永远在痛苦中，要么永远在幸福中。如果我们不善良，天堂不会接纳我们，只有地狱会接纳我们。这些事情可能会激励我们。我有一个不朽的灵魂，我不能停留太久，我必须交账；我将如何出现？

Get these and the like considerations every day. We live as we see; and considering life is guided by inward notions and apprehensions of soul, labour to have apprehensions of soul, that may guide the life as it should be. Labour to see what is reserved in the heavens; consider how we be assured for it; what ground we have; what assurance we have if we should die presently, for we have not the certainty of a minute. These be wakening considerations. And these will be a means that we should look on things not seen. And when we do take liberty to think upon these things, dwell upon them till the heart be warmed. The sun doth not heat without some staying. Those beams that are broken, they do not gather themselves to heat by reflection. So let the soul stay a while in consideration of these things. Our soul is unstable naturally; and therefore labour by grace to settle the soul till the affections be warm, till the resolutions be pitched; for then we shall see to purpose when we resolve to take this course, else we see not to purpose. And therefore because we know not in morning what will befall us before night, never rest till we be set in heaven by faith. And consider the condition there, so far forth as shall be effectual to guide our lives suitable to what we see. This were a wise course indeed, to guide our courses suitable to eternity, and to fetch reasons for a holy and good life from eternity, and not from pleasing this body and that body. I will do this, because I shall get riches, because I shall satisfy my flesh, and raise myself. Are these reasons for a Christian to work by? Let a Christian work like a Christian, having his reason raised by faith higher than himself, to consider of things as they are in themselves, and as they shall be hereafter. This is temporal, my soul is eternal; and I will fetch my reasons of my course from eternity. What if I should have all the world and die, what will the satisfying of the carnal desires of others do me good? And therefore I will sway my actions by rule that shall hold to eternity. Is not a man wise that doth thus? and is any man wise that doth not thus? He is wise that guideth his life to the last end, how he shall be happy hereafter, how he shall avoid torments for ever. He that is wise to get preferment, to undermine others, to flatter and insinuate, to give contentment against conscience to the carnal humours of others; is he a wise man that is penny wise and pound foolish? He is wise in a particular, he is wise in a little.
每天都要考虑这些以及类似的事情。我们按照自己的所见而生活；而对于生活的考虑是由内心的想法和灵魂的理解所引导的，努力拥有能够正确引导生活的灵魂理解。努力看到天堂中所保留的东西；考虑我们对此的确信；我们有什么依据；如果我们立即死去，我们有什么保证，因为我们没有一分钟的确定性。这些都是令人警醒的考虑。而这些将是我们应该看待看不见的事物的一种方式。当我们自由地思考这些事情时，要沉思其中直到心灵被温暖。太阳没有停留就不会发热。那些被打断的光束不会通过反射来聚集热量。所以让灵魂在考虑这些事情时停留一会儿。我们的灵魂本质上是不稳定的；因此，凭借恩典的力量使灵魂安定下来，直到情感变得温暖，决心坚定；因为只有当我们决心采取这种方式时，我们才能真正看清事物的目的，否则我们看不清事物的目的。因此，因为我们不知道早晨到晚上会发生什么，所以永远不要停止，直到我们通过信仰进入天堂。 考虑那里的情况，只要能够有效地引导我们的生活与我们所见相适应。这确实是一个明智的做法，将我们的行为引导到与永恒相适应的方向，并从永恒中寻找过上圣洁善良生活的理由，而不是从取悦这个身体和那个身体的角度出发。我会这样做，因为我会变得富有，因为我会满足我的肉体，提升自己。这些是基督徒工作的理由吗？让基督徒像基督徒一样工作，让他们的理智凭借信仰高于自己，考虑事物的本质和未来。这是暂时的，我的灵魂是永恒的；我将从永恒中寻找我行动的理由。如果我拥有全世界却死去，满足别人的肉欲对我有什么好处呢？因此，我将按照能够持续到永恒的规则来引导我的行动。一个这样做的人不是聪明吗？而一个不这样做的人难道不是愚蠢吗？他是明智的，因为他将他的生活引导到最终目标，考虑他将来如何幸福，如何永远避免痛苦。 他明智地谋求晋升，暗中破坏他人，奉承和讨好他人，违背良心满足他人的肉欲；他是一个明智的人吗？他在某个方面是明智的，他在一点点上是明智的。

But what is this particular wisdom, when in the general scope of his life he is foolish, not considering what is good for him as a Christian? None is wise but a Christian. Every man else is a mad man, or a fool. What are all other things but straw and baubles to eternity? Therefore regard the things that be beyond the soul, and more excellent than the soul.
但是，当他的整个生活范围内他是愚蠢的时候，这种特殊的智慧是什么呢？他不考虑作为一个基督徒对他有益的事情。只有基督徒才是聪明的。其他人都是疯子或傻瓜。除了永恒之外，其他所有东西都是稻草和玩具。因此，要关注超越灵魂、比灵魂更优秀的事物。

I beseech you, take this course. It will make us wise and diligent in our place and calling; for we should eye what is to eternity, notwithstanding all discouragements. Many have fainted and given over, because they be unthankful persons, and they grow cold in doing good. What is the reason? They look not to eternity. It is good sometimes to meet with ill usage from unthankful persons, for God will make amends, though we deserve well of ungrateful persons. And sometimes again I will do them good, and let the glory alone to God. It is good to meet with ill usage in the world; for there is sufficient amends made in the world to come. Wilt thou have all thy wages here? And therefore do as St Paul did, get into heaven in our thoughts by faith, and meditation how it will be with us ere long; and that will set us in such a frame of conversation as shall fit us for Christ, and only that. It will keep us in a growing condition, in a fruitful condition, in a constant courageous condition.
我恳求你，采取这个方法。它会使我们在我们的位置和职责上变得聪明和勤奋；尽管有一切挫折，我们应该注视永恒。许多人因为不感恩，而变得气馁并放弃。原因是什么？他们没有看到永恒。有时从不感恩的人那里受到不公平待遇是好的，因为上帝会补偿，尽管我们对不知感恩的人表现得很好。有时候我会对他们好，把荣耀留给上帝。在世界上受到不公平待遇是好的，因为在来世会有足够的补偿。你想在这里得到所有的报酬吗？因此，像圣保罗一样，通过信仰和沉思，让我们的思想进入天堂，思考不久的将来我们将如何，这将使我们适合基督，只有这样。它将使我们保持成长状态，富有成果的状态，坚定勇敢的状态。

And when we do not so we fall into discouragements. The cause of sin, is it not some present temporal thing we doat upon? So sin is nothing but placing that affection on that which is temporal, which should be on that which is eternal.
当我们不这样做时，我们就会陷入沮丧。罪的原因，难道不是我们迷恋于某种当前的世俗事物吗？所以罪无非是把应该放在永恒之物上的感情放在了世俗之物上。

Now when doth a man sin, but when he lets go his object? As long as a man keeps his eye on heaven he is well enough; but when he looks to discouragements, to the arm of flesh, then he is discouraged. But when is he not discouraged? When he hath heaven in his eye, and God in his eye, and spiritual things in his eye. And now in this pitch he is neither sinful nor discouraged; and then he is as well as he can wish in this world. Therefore labour with Paul to have the eyes of your souls exercised about these spiritual things. Look on things that be not seen, because they be eternal; and be not carried away with outward things, nor dazzled with them, because they be temporal.
现在，一个人何时犯罪，不就是当他放弃他的目标吗？只要一个人把目光放在天堂上，他就足够好；但当他看向挫折、凭肉体的力量时，他就会感到沮丧。但他何时不感到沮丧呢？当他的眼中有天堂，有上帝，有属灵的事物时。在这种状态下，他既不犯罪也不沮丧；那时他在这个世界上就能如愿以偿。因此，努力像保罗一样，让你们灵魂的眼睛关注这些属灵的事物。看那些看不见的事物，因为它们是永恒的；不要被外在的事物带走，也不要被它们迷惑，因为它们是暂时的。

-----

MONERGISM BOOKS
单一行动主义图书

An Exposition of 2 Corinthians 4, by Richard Sibbes, Copyright © 2023
《哥林多后书》第四章的阐释，作者理查德·西布斯，版权所有©2023 年

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

ePub, .mobi & .pdf Editions September 2023, Requests for information should be addressed to: Monergism Books, PO Box 491, West Linn, OR 97068
2023 年 9 月，有关信息的请求应寄至：Monergism Books，PO Box 491，West Linn，OR 97068。