The Fountain Opened
喷泉开启了

The Mystery Of Godliness Revealed
神秘的敬虔揭示

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

"And a Fountaine shall come forth of the House of the Lord, and shall water the valley of Shittim."- JOEL 3:18.
“耶和华的殿中必有一泉源，必流出来浇灌什提音的谷。”- 约珥书 3:18。

"He hath made knowne the Mysterie unto me, which in other ages was not made known unto the sonnes of men." - EPHES. 3:3.
他已经向我启示了这个神秘的事情，在其他时代，这个事情并没有被人类的子孙所知晓。- 以弗所书 3:3。

Table of Contents
目录

Introduction
介绍

Godliness
敬神

A Mystery
一个谜

Great Mystery
伟大的谜团

Without Controversy
毫无争议

God Manifested in the Flesh
神在肉身中显现

Justified in the Spirit
在圣灵中被证明是正确的

Seen of Angels
天使的景象

Preached to the Gentiles
向外邦人传道

Believed on in the World
在世界上被相信

Received up to Glory
接收到荣耀

Introduction
介绍

And, without controversy, great is the mystery of godliness: God manifested in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up to glory.—1 TIM. 3:16.
而且，毫无争议，神秘的敬虔是伟大的：神显现在肉身中，被圣灵证明为公义，被天使所见，向外邦人传讲，世人相信，被接到荣耀中。- 提摩太前书 3:16。

THERE are two things that God values more than all the world besides—the church and the truth. The church, that is the 'pillar and ground of truth,' as it is in the former verse. The truth of religion, that is the seed of the church. Now the blessed apostle St Paul being to furnish his scholar Timothy to the ministerial office, he doth it from two grounds especially: from the dignity of the church, which he was to instruct and converse in; and from the excellency of the mysteries of the gospel, that excellent soul-saving truth. Hereupon he doth seriously exhort Timothy to take heed how he conversed in the church of God, in teaching the truth of God. The church of God, it is 'the house of God,' a company of people that God cares for more than for all mankind besides, for whom the world stands, for whom all things are. 'It is the church of the living God, the pillar and ground of truth.' And for the truth of God, that must be taught in this church, that is so excellent a thing, that we see the blessed apostle here useth great words, high styles, lofty expressions concerning it. As the matter is high and great, so the holy apostle hath expressions suitable; a full heart breeds full expressions. As no man went beyond St Paul, in the deep conceit of his own unworthiness and of his state by nature, so there was no man reached higher in large and rich thoughts and expressions of the excellency of Christ, and the good things we have by him; as we see here, setting forth the excellency of the ministerial calling, being to deal with God's truth towards God's people, he sets forth evangelical truth gloriously here. 'Without controversy, great is the mystery of godliness: God manifested in the flesh,' &c.
上帝比世界上的一切更看重两件事情——教会和真理。教会是“真理的根基和栋梁”，正如前一节所说。宗教的真理是教会的种子。现在，保罗使徒要为他的学生提摩太准备传道的职责，他主要从两个方面来做：一是从他将要教导和交往的教会的尊贵性，二是从福音的奥秘的卓越性，这是一种卓越的拯救灵魂的真理。因此，他严肃地劝告提摩太要小心在上帝的教会中的行为，要教导上帝的真理。上帝的教会是“上帝的家”，是上帝比其他所有人更关心的一群人，为了他们，世界存在，一切事物都是为了他们。“它是活神的教会，是真理的根基和栋梁。”至于在这个教会中必须教导的上帝的真理，它是如此卓越的一件事情，我们看到保罗使徒在这里使用了很大的词语、高尚的风格、高峰的表达来描述它。 事情的重要性和伟大性，使得圣使徒使用了适当的表达方式；内心充实会产生充实的表达。在自己的卑微和本性状态的深刻理解方面，没有人能超越圣保罗，同样地，在对基督的卓越性和我们通过他所拥有的美好事物的广泛和丰富的思想和表达方面，也没有人能达到更高的境界；正如我们在这里所看到的，他在这里辉煌地阐述了传道的卓越性，即与上帝的子民打交道的事工，他在这里壮丽地阐述了福音真理。“无可争辩，虔诚的奥秘是伟大的：神在肉身中显现”，等等。

In these words, then, there is a preface; and then, a particular explication. There is a fountain or spring, and the streams issuing from it, the root and the branches. There is, as it were, a porch to this great house. Great buildings have fair entrances; so this glorious description of the mysteries of the gospel, it hath a fair porch and entry to it. 'Without controversy, great is the mystery of godliness.'
在这些话中，有一个前言；然后，有一个特定的解释。有一个喷泉或泉源，以及从中流出的溪流，根和枝条。可以说，这个伟大的房子有一个门廊。伟大的建筑物都有漂亮的入口；所以这个关于福音奥秘的辉煌描述，它有一个漂亮的门廊和入口。"无可争辩，敬虔的奥秘是伟大的。"

Then the fabric itself is parcelled out in six particulars:—
然后，这种织物本身被分成六个部分：-

God manifested in the flesh.
神在肉身显现。

Justified in the Spirit.
在圣灵中被称为正义。

Seen of angels.
天使的出现。

Preached unto the Gentiles.
向外邦人传道。

Believed on in the world.
在世界上被相信。

Received up to glory.

First, For the preface, whereby he makes way to raise up the spirit of Timothy, and in him us, unto a reverent and holy attending to the blessed mysteries that follow.
首先，关于序言，他通过提升提摩太的精神，以及我们在他身上，来引导我们对接下来的祝福奥秘保持敬虔和圣洁的关注。

'Without controversy, great is the mystery of godliness.'
无可争议，敬虔的奥秘伟大。

In this preface, there is first the thing itself, 'godliness.'
在这个前言中，首先是事物本身，即“虔诚”。

Then the description of it, it is a 'mystery.'
然后对此的描述是一个“谜”。

And the adjunct, it is a 'great mystery.'
而且，这是一个“伟大的谜团”。

And then the seal of it, it is a great mystery 'without all controversy;' by the confession of all, as the word ὁμολογουμένως signifies. There are none that ever felt the power of godliness, but they have confessed it to be a 'great mystery.'
然后它的印章，它是一个伟大的神秘，'毫无争议地'，根据所有人的承认，正如词语ὁμολογουμένως所表示的。没有人曾经感受到敬神的力量，但他们都承认这是一个'伟大的神秘'。

Godliness is a 'mystery,' and a 'great mystery;' and it is so under the seal of public confession. To observe somewhat from each of these.
敬神是一个“谜”，也是一个“伟大的谜”，并且它在公开的承认之下如此。从这些中稍微观察一些。

'Godliness.'
敬神。

1. Godliness is either the principles of Christian religion, or the inward disposition of the soul towards them, the inward holy affection of the soul. The word implieth both: for godliness is not only the naked principles of religion, but likewise the Christian affection, the inward bent of the soul, suitable to divine principles. There must be a godly disposition, carrying us to godly truths. That godliness includes the truths themselves, I need go no further than the connection. In the last words of the former verse, the church is 'the pillar and ground of truth;' and then it follows, 'without controversy, great is the mystery'—he doth not say of truth, but—'of godliness;' instead of truth he saith godliness.
敬神既是基督教的原则，也是灵魂对这些原则的内在倾向，是灵魂内在的圣洁情感。这个词既包含了原则，也包含了基督教的情感，是灵魂内在的倾向，与神圣的原则相适应。我们必须有一个敬神的倾向，引领我们去追求敬神的真理。至于敬神包括了真理本身，我不需要再多说了。在前一节的最后几个字中，教会是“真理的栋梁和根基”；然后接着说，“无可争辩，大哉神秘”——他没有说真理，而是说“敬神”；他用敬神来代替真理。

The same word implies the truths themselves, and the affection and disposition of the soul toward them. 'Truths,' to shew them that both must alway go together. Wheresoever Christian truth is known as it should be, there is a supernatural light. It is not only a godly truth in itself, but it is embraced with godly affections. These blessed truths of the gospel, they require and breed a godly disposition; the end of them is godliness; they frame the soul to godliness. Thus we see the truths themselves are godliness, carrying us to God and holiness. That I need not much stand on. But that there must be an affection answerable, and that this truth breeds this, is a little to be considered. Why is religion itself called faith, and the grace in the soul also called faith? To shew that faith, that is, the truth revealed (as we say the 'apostles' faith'), it breeds faith, and must be apprehended by faith. Therefore one word includes both the object, the thing believed, and likewise the disposition of the soul to that object. So here 'godliness' is the thing itself, the principles of religion; and likewise the disposition of the soul that those truths work, where they are entertained as they should be. Hence follows these other truths briefly.
同一个词汇既暗示了真理本身，也暗示了灵魂对真理的感情和倾向。'真理'，以显示它们必须始终一起存在。无论在哪里，只要基督教真理被正确了解，就会有超自然的光明。它不仅本身是一种虔诚的真理，而且还被虔诚的感情所接受。福音的这些祝福真理，它们需要并培养一种虔诚的倾向；它们的目的是虔诚；它们塑造灵魂成为虔诚。因此，我们看到真理本身就是虔诚，将我们引向上帝和圣洁。这一点我不需要过多强调。但是，必须有相应的感情，而且这个真理会产生这种感情，这是值得考虑的。为什么宗教本身被称为信仰，灵魂中的恩典也被称为信仰？为了显示信仰，也就是揭示的真理（就像我们说的'使徒的信仰'），它会产生信仰，并且必须被信仰所理解。因此，一个词汇包括了对象，即所信的事物，以及灵魂对该对象的倾向。 所以在这里，“敬神”是指宗教的原则；同样也是灵魂的倾向，当这些真理被正确接纳时，它们会起作用。因此，以下是其他一些简要的真理。

1. First of all, That no truth breeds godliness and piety of life but divine truths; for that is called 'godliness,' because it breeds godliness. All the devices of men in the world cannot breed godliness. All is superstition, and not godliness, that is not bred by a divine truth.
首先，只有神圣的真理才能孕育出虔诚和敬畏生活的真理。之所以称之为“敬神”，是因为它孕育出了敬神的品质。世间人的一切计谋都无法孕育出敬神的品质。除非是由神圣的真理所孕育，否则一切都是迷信，而非敬神。

2. Again, hence, in that divine truth is called godliness, it shews us, if we would be godly we must be so from reasons of Christianity; not, as I said, by framing devices of our own, as graceless foolish men do; as we see in popery, it is full of ceremonies of their own devising. But if we will be godly, it must be by reasons and motives from divine truth. That breeds godliness. It is but a bastard godliness, a bastard religion, that is from a good intention, without a good ground. Therefore the word implies both the tenet, the doctrine, and the frame of soul answerable to that doctrine. Good principles, without an impression of it on the soul, is nothing. It will but help us to be damned; and godliness, without a frame of doctrine, is nothing but superstition. Godliness in doctrine frames the soul to godliness in conversation. There are many that, out of a natural superstition (which is alway accompanied with a poisonful malicious disposition against the truth of God), they will have devices of their own; and those they will force with all their power. But if we will be godly, it must be from reasons fetched from divine truth.
再次，因此，由于神圣的真理被称为敬神，它向我们展示，如果我们想要敬神，我们必须出于基督教的原因；不像我说的那样，通过自己的设计来制定计划，就像没有恩典的愚蠢的人所做的那样；正如我们在天主教中看到的，它充满了他们自己设计的仪式。但是，如果我们想要敬神，必须是出于神圣真理的原因和动机。这培养了敬神的品质。只有出于良好的动机而没有良好的基础的敬神，只是一种假冒的敬神，一种假冒的宗教。因此，这个词既涵盖了信条、教义，也涵盖了与该教义相符的灵魂结构。良好的原则，如果没有在灵魂上的印象，就什么都不是。它只会帮助我们被定罪；而没有教义的敬神只是迷信。教义中的敬神使灵魂在行为上敬神。有许多人出于一种自然的迷信（总是伴随着对上帝真理的恶毒恶意的倾向），他们会有自己的计划；而且他们会全力以赴地强迫这些计划。但是，如果我们想要敬神，必须是出于从神圣真理中获得的原因。

3. Again, hence we may fetch a rule of discerning when we are godly. What makes a true Christian? When he nakedly believes the grounds of divine truth, the articles of the faith, when he can patter* them over—doth that make a true Christian? No. But when these truths breed and work 'godliness.' For religion is a truth 'according to godliness,' not according to speculation only, and notion. Wheresoever these fundamental truths are embraced, there is godliness with them; a man cannot embrace religion in truth, but he must be godly. A man knows no more of Christ and divine things, than he values and esteems and affects,† and brings the whole inward man into a frame, to be like the things. If these things work not godliness, a man hath but a human knowledge of divine things; if they carry not the soul to trust in God, to hope in God, to fear God, to embrace him, to obey him, that man is not yet a true Christian; for Christianity is not a naked knowledge of the truth, but godliness.
再次，因此我们可以得出一个辨别虔诚的规则。什么使一个真正的基督徒？当他赤裸地相信神圣真理的基础，信仰的文章，当他能够背诵它们-这能使他成为一个真正的基督徒吗？不。但当这些真理孕育并产生“虔诚”时，才能成为一个真正的基督徒。因为宗教是一种“合乎虔诚”的真理，而不仅仅是理论和概念。无论这些基本真理在哪里被接受，都会伴随着虔诚；一个人不能真正接受宗教，而不是虔诚的。一个人对基督和神圣事物的了解，不仅仅是他对这些事物的价值和尊重，还包括他对整个内心的调整，使其与这些事物相似。如果这些事物不能产生虔诚，那么一个人对神圣事物只有人类的认知；如果它们不能使灵魂信靠上帝，盼望上帝，敬畏上帝，拥抱他，顺从他，那么这个人还不是一个真正的基督徒；因为基督教不仅仅是对真理的裸露认知，而是虔诚。

Religious evangelical truth is 'wisdom;' and wisdom is a knowledge of things directing to practice. A man is a wise man, when he knows so as to practise what he knows. The gospel is a divine wisdom, teaching practice as well as knowledge. It works godliness, or else a man hath but a human knowledge of divine things. Therefore, he that is godly, he believes aright and practiseth aright. He that believes ill can never live well, for he hath no foundation. He makes an idol of some conceit he hath, besides the word; and he that lives ill, though he believe well, shall be damned too. Therefore a Christian hath godly principles out of the gospel, and a godly carriage suitable to those principles. And indeed, there is a force in the principles of godliness, from God's love in Christ, to stir up to godliness. The soul that apprehends God's truth aright cannot but be godly. Can a man know God's love in Christ incarnate, and Christ's suffering for us, and his sitting at the right hand of God for us, the infinite love of God in Christ, and not be carried in affection back to God again, in love and joy and true affiance, and whatsoever makes up the respect of godliness? It cannot be. Therefore it is not a cold, naked apprehension, but a spiritual knowledge, when the soul is stirred up to a suitable disposition and carriage, that makes godliness. Now this godliness is
宗教福音真理是“智慧”，智慧是指导实践的事物的知识。当一个人知道并实践他所知道的时候，他就是一个聪明的人。福音是神圣的智慧，教导实践和知识。它产生敬神之心，否则一个人对神圣事物只有人类的知识。因此，虔诚的人正确地相信并正确地实践。相信错误的人永远无法过好生活，因为他没有根基。他在神的话之外，将某种观念当作偶像。而生活不好的人，即使相信正确，也将受到谴责。因此，基督徒从福音中得到虔诚的原则，并有与这些原则相适应的虔诚行为。实际上，虔诚的原则有一种力量，来自上帝在基督里的爱，激励人们去敬神。理解上帝的真理的灵魂不可能不虔诚。一个人能够认识到基督的化身中上帝的爱，基督为我们所受的苦难，他为我们坐在上帝的右边，上帝在基督里的无限爱，而不被带回到上帝那里，以爱、喜乐和真正的信心，以及构成虔诚尊重的一切吗？不可能。 因此，这不是一种冷漠、赤裸的理解，而是一种灵性的认知，当灵魂被激发出适当的态度和行为时，才能产生虔诚。现在这种虔诚是

'A Mystery.'
一个谜。

What is a mystery?
什么是谜？

The word signifies a hidden thing. It comes of muein,‡ which is, to shut or stop the mouth from divulging. As they had their mysteries among the heathen, in their temples, which they must not discover, therefore there was an image before the temple with his finger before his mouth, shewing that they must be silent in the discovery of hidden mysteries. Indeed, the mysteries of the heathens were so shameful, that they did well to forbid the discovery of them. But I speak only to unfold the nature of the word, which is to shut, or keep secret.
这个词表示一件隐藏的事物。它源自 muein，意思是关闭或阻止嘴巴泄露。由于异教徒在他们的寺庙中有他们的秘密，他们不能揭示，所以寺庙前面有一个手指在嘴前的形象，表示他们在揭示隐藏的秘密时必须保持沉默。事实上，异教徒的秘密是如此可耻，以至于他们禁止揭示它们是正确的。但我只是在阐述这个词的本质，即关闭或保守秘密。

1. A mystery is a secret, not only for the present, but that it was a secret, though it be now revealed; for the gospel is now discovered. It is called a mystery, not so much that it is secret, but that it was so before it was revealed.
一个谜是一个秘密，不仅是现在的秘密，而且它曾经是一个秘密，尽管现在已经揭示出来；因为福音现在已经被发现。它被称为一个谜，不是因为它是秘密，而是因为在揭示之前它是秘密的。

2. In the second place, that is called a mystery in the Scripture which, howsoever it be clear for the manifestation of it, yet the reasons of it are hid. As the conversion of the Gentiles, that there should be such a thing, why God should be so merciful to them, it is called a mystery. So the calling of the Jews, it is called a mystery, though the thing be revealed. Yet that God should be so wondrous merciful to them, that is a mystery. When there is any great reason that we cannot search into the depth of the thing, though the thing itself be discovered, that is a mystery; as the conversion both of Jews and Gentiles.
其次，圣经中所称之为奥秘的事物，虽然它的显现是清晰的，但其中的原因却是隐藏的。例如，外邦人的归信，为什么上帝对他们如此仁慈，这被称为奥秘。同样，犹太人的召唤也被称为奥秘，尽管这个事实已经被揭示。然而，上帝对他们如此奇妙的仁慈，这是一个奥秘。当有任何我们无法深入探究的重要原因时，尽管事物本身已经被揭示，那也是一个奥秘；就像犹太人和外邦人的归信一样。

3. In the third place, a mystery in Scripture is taken for that that is a truth hid, and is conveyed by some outward thing. Marriage is a mystery, because it conveys the hidden spiritual marriage between Christ and his church. The sacraments are mysteries, because in the one, under bread and wine, there is conveyed to us the benefits of Christ's body broken and his blood shed; and in the other, under water, a visible outward thing, there is signified the blood of Christ.
第三，圣经中的奥秘指的是隐藏的真理，并通过某种外在的事物传达。婚姻是一个奥秘，因为它传达了基督与他的教会之间隐藏的属灵婚姻。圣礼是奥秘，因为在其中，通过面包和酒，向我们传达了基督的身体被打碎和他的血被流出的益处；而在另一个圣礼中，通过水这个可见的外在事物，象征了基督的血。

In a word—to cut off that which is not pertinent—mystery in Scripture is either the general body of religion, or the particular branches of it. The general body of religion is called a mystery in this place. The whole Christian religion is nothing but a continued mystery, a continuation of mysteries, a chaining together of mystery upon mystery.
总之，为了剔除不相关的内容，圣经中的神秘之处可以是宗教的整体，也可以是它的特定分支。在这里，宗教的整体被称为神秘。整个基督教宗教不过是一个持续的神秘，一个神秘的延续，一个神秘与神秘相连的链条。

And then the particular branches are called mysteries, as I said before. The conversion of the Jews, and likewise of the Gentiles, before it was accomplished, it was a mystery. So the union between Christ and the church is a great mystery, Eph. 5:25; but the whole gospel is here meant, as Christ saith, Mark 4:11, 'The mysteries of the kingdom of God,' that is, the description of the gospel. What is the gospel? The mystery of God's kingdom, of Christ's kingdom—a mystery discovering how Christ reigns in his church, and a mystery of bringing us to that heavenly kingdom. So, then, the whole evangelical truth is a mystery.
然后特定的分支被称为奥秘，就像我之前说的那样。犹太人和外邦人的归化，在实现之前，都是一个奥秘。所以基督与教会之间的联合是一个伟大的奥秘，以弗所书 5:25；但这里指的是整个福音，正如基督所说，马可福音 4:11，“神的国的奥秘”，即福音的描述。福音是什么？是神国的奥秘，基督国的奥秘——揭示基督如何在他的教会中统治的奥秘，以及将我们带到那天国的奥秘。所以，整个福音真理都是一个奥秘。

For these reasons:
由于以下原因：

1. First of all, Because it was hid and concealed from all men, till God brought it out of his own bosom: first to Adam in paradise, after the fall; and still more clearly afterwards to the Jews; and in Christ's time more fully to Jews and Gentiles. It was hid in the breast of God. It was not a thing framed by angels or men. After man was fallen to that cursed state, this plot, of saving man by Christ, came not into the head of any creature, to satisfy justice by infinite mercy; to send Christ to die, that justice might be no loser. It could come from no other breast but God's. It must be a divine heavenly wisdom. Therefore it was a plot devised by the blessed Trinity, the Father, Son, and Holy Ghost. It was hid in the secret closet of God's breast. Christ brought it out of the bosom of his Father. 'No man hath seen God at any time; Christ the only begotten Son, in the bosom of the Father,' John 1:18, he discovers the Father, and his meaning to mankind. Who ever could have thought of such a depth of mercy unto fallen man, when God promised the blessed seed, Gen. 3:15, if God himself had not discovered it? Therefore this reconciling of justice and mercy, it is a mystery of heavenly wisdom that the creature could never think of, as it is excellently set down, 1 Cor. 2, through the whole chapter.
首先，因为它被隐藏起来，直到上帝从自己的怀抱中揭示出来：首先是在伊甸园里向亚当，堕落之后；后来更清楚地向犹太人，还有在基督时代更充分地向犹太人和外邦人。它被隐藏在上帝的怀抱中。它不是由天使或人类创造的东西。当人类陷入那被诅咒的状态后，没有任何生物的头脑中出现过这个拯救人类的计划，以无限的怜悯来满足公正；派遣基督去死，使公正不会吃亏。它只能来自上帝的怀抱。这必须是一种神圣的天上智慧。因此，这是由三位一体的父、子和圣灵所设计的计划。它被隐藏在上帝怀抱的秘密小屋中。基督将它从他父亲的怀抱中带出来。约翰福音 1:18 说：“从来没有人看见过上帝；独一无二的儿子在父亲的怀抱中，他揭示了父亲和他对人类的意思。”如果上帝自己没有揭示，谁能想到对于堕落的人类来说如此深沉的怜悯呢？上帝在创世记 3:15 中应许了这个福音种子， 因此，公正与怜悯的调和是天上智慧的奥秘，这是人类无法想象的，正如哥林多前书 2 章所精确阐述的那样。

2. Again, It is a mystery; because when it was revealed, it was revealed but to few. It was revealed at the first but to the Jews: 'God is known in Jewry,' &c., Ps. 48:3. It was wrapped in ceremonies and types, and in general promises, to them. It was quite hid from most part of the world.
再次，这是一个谜；因为当它被揭示时，只有少数人知道。它首先被揭示给犹太人：“神在犹太中被认识”，诗篇 48:3。它被包裹在仪式和象征中，并以普遍的应许向他们揭示。它对世界的大部分人来说完全隐藏起来。

3. Again, When Christ came, and was discovered to the Gentiles, yet it is a mystery even in the church, to carnal men, that hear the gospel, and yet do not understand it, that have the veil over their hearts. It is 'hid to them that perish,' 2 Cor. 4:3, though it be never so open of itself to those that believe.
再次，当基督来临并向外邦人显现时，即使在教会中，对于听到福音却不理解的凡俗之人来说，这仍然是一个神秘的事情，他们的心上有一层面纱。哥林多后书 4:3 说：“对那些灭亡的人，这福音是被掩蔽的”，尽管对于那些相信的人来说，它本身是如此明显。

4. In the fourth place, It is a mystery, because though we see some part and parcel of it, yet we see not the whole gospel. We see not all, nor wholly. 'We see but in part, and know but in part,' 1 Cor. 13:9. So it is a mystery in regard of the full accomplishment.
第四点，它是一个谜，因为虽然我们看到了一部分，但我们并没有看到整个福音。我们没有看到全部，也没有完全看到。"我们只看到一部分，只知道一部分"（哥林多前书 13:9）。所以就完全实现而言，它是一个谜。

5. Yea, and in the next place, it is a mystery, in regard of what we do not know, but shall hereafter know. How do we know divine truths now? In the mirror of the word and sacraments. We know not Christ by sight. That manner of knowledge is reserved for heaven. So here we know as it were in a kind of mystery. We see divine things wrapped up in the mirror of the word, and the mysteries of the sacraments. Indeed, this comparatively to the Jewish church is to 'see the face of God in Christ,' 2 Cor. 4:6—a clear sight, but compared to that we shall have, it is to see in a glass, or mirror. If we look back, it is a clear sight; if we look forward, it is a sight as it were in a mystery. Even that little that we do know, we do not know it as we shall know it in heaven.
是的，在下一个地方，它是一个谜，因为我们不知道，但将来会知道。我们现在如何知道神圣的真理？通过圣言和圣礼的镜子。我们不凭视觉认识基督。那种认识方式是为天堂保留的。所以在这里我们以某种神秘的方式认识。我们看到神圣的事物包裹在圣言和圣礼的镜子中，以及圣礼的奥秘。实际上，相对于犹太教会来说，这就是在基督里“看见神的荣光”，哥林多后书 4:6——一种清晰的视觉，但与我们将来拥有的相比，就像是在镜子中看见。如果我们回顾过去，那是一种清晰的视觉；如果我们展望未来，那就是一种神秘的视觉。即使我们所知道的很少，我们也不会像在天堂里那样认识它。

Quest. But is the doctrine of the gospel itself only a mystery?
但是福音的教义本身只是一个谜吗？

Ans. No. All the graces are mysteries, every grace. Let a man once know it, and he shall find that there is a mystery in faith; that the earthly soul of man should be carried above itself, to believe supernatural truths, and to depend upon that he sees not, to sway the life by reasons spiritual; that the heart of man should believe; that a man in trouble should carry himself quietly and patiently, from supernatural supports and grounds, it is a mystery. That a man should be as a rock in the midst of a storm, to stand unmoveable, it is a mystery. That the carriage of the soul should be turned universally another way; that the judgment and affections should be turned backward, as it were; that he that was proud before should now be humble; that he that was ambitious before should now despise the vain world; that he that was given to his lusts and vanities before should now, on the contrary, be serious and heavenly-minded: here is a mystery indeed when all is turned backward. Therefore we see how Nicodemus, as wise as he was, it was a riddle to him when our blessed Saviour spake to him of the new birth, that a man should be wholly changed and new-moulded; that a man should be the same and not the same; the same man for soul and body, yet not the same in regard of a supernatural life and being put into him, carrying him another way, leading him in another manner, by other rules and respects, as much different from other men as a man differs from a beast. A strange mystery, that raiseth a man above other men, as much as another man is above other creatures. For a man to be content with his condition, in all changes and varieties, when he is cast and tossed up and down in the world, to have a mind unmoveable, it is a mystery. Therefore St Paul saith, Philip. 4:11, 12, 'I have entered into religion,' as it were, 'I have consecrated myself.' The word is wondrous significant. 'I have learned this mystery, to be content.' It is a mystery for a man to be tossed up and down, and yet to have a contented mind. 'I can want, and I can abound; I can do all through Christ that strengtheneth me.' Why? I have consecrated myself to Christ and religion, and from them I have learned this point, to be content. Therefore in the text here,—as we shall see afterwards,—not only divine truths are a mystery—'great is the mystery of godliness'—but he insists on particular graces, 'preached to the Gentiles, believed on in the world:' these are mysteries.
答案：不。所有的恩典都是神秘的，每一种恩典。让一个人一旦知道了这一点，他就会发现信仰中有一个神秘之处；人类的尘世灵魂应该超越自身，相信超自然的真理，并依赖于他看不见的东西，通过属灵的理由来支配生活；人的心应该相信；一个处于困境中的人应该从超自然的支持和基础中保持平静和耐心，这是一个神秘。一个人应该像风暴中的岩石一样，站得稳固不动，这是一个神秘。灵魂的行为应该全面地转向另一个方向；判断和情感应该向后转，就像是；那个以前骄傲的人现在应该谦卑；那个以前野心勃勃的人现在应该鄙视虚幻的世界；那个以前沉溺于欲望和虚荣的人现在，相反地，应该认真和以天国为念：当一切都被颠倒时，这确实是一个神秘。 因此，我们看到尼哥底母虽然聪明，但当我们的救主向他谈论新生命时，他对此感到困惑，一个人应该完全改变和重塑；一个人应该是相同的，但又不同；在灵魂和身体上是同一个人，但在超自然的生命和被赋予他的生命中，他被带向另一条道路，以另一种方式引导他，按照其他规则和尊重，与其他人完全不同，就像人与兽之间的差异一样。这是一个奇怪的奥秘，使一个人超越其他人，就像另一个人超越其他生物一样。当一个人在世界上被抛来抛去时，能够满足于自己的境况，拥有一颗不动摇的心灵，这是一个奥秘。因此，保罗在腓立比书 4:11, 12 中说：“我已经进入了宗教”，就好像是在说：“我已经奉献了自己。”这个词非常有意义。“我已经学会了这个奥秘，知足。”一个人能够在起伏不定中保持满足的心态，这是一个奥秘。“我可以缺乏，我也可以丰富；我靠着加给我力量的基督，凡事都能做到。”为什么呢？ 我已经将自己奉献给基督和宗教，从中我学到了这一点，那就是要满足。因此，在这里的文本中，正如我们之后将看到的那样，不仅神圣的真理是一个奥秘——“敬虔的奥秘是伟大的”——而且他坚持特定的恩典，“向外邦人传讲，在世人中得到信仰”：这些都是奥秘。

In Christ, all is mysteries: two natures, God and man, in one person; mortal and immortal; greatness and baseness; infiniteness and finiteness, in one person.
在基督里，一切都是神秘的：两个本质，神和人，合而为一；有生命和无生命；伟大和卑微；无限和有限，合而为一。

The church itself is a mystical thing. For under baseness, under the scorn of the world, what is hid? A glorious people. The state of the church in this world, it is like a tree that is weather-beaten. The leaves and fruit are gone, but there is life in the root. So, what is the church? A company of men that are in the world without glory, without comeliness and beauty; yet notwithstanding, they have life in the root, a hidden life: 'Our life is hid with Christ, in God,' Col. 3:3. The church hath a life, but it is a hidden mystical life, a life under death. They seem to die to the world, but they are alive. This is excellently and theoretically followed by St Paul: 'As dying, and yet we live; as poor, yet making many rich,' 2 Cor. 6:9. A strange kind of people; poor and rich, living and dying, glorious and base. Yet this is the state of the church here in this world. They are an excellent people, but they are veiled under infirmities of their own, and the disgraces and persecutions of the world. So we see both the doctrine itself, and the graces, and the head of the church, and the church itself, are nothing but mysteries.
教堂本身是一件神秘的事物。在卑劣和世界的嘲笑之下，隐藏着什么？一个光荣的人民。教堂在这个世界上的状态，就像一棵被风吹打的树。叶子和果实已经消失，但根部还有生命。那么，教堂是什么？一群没有荣耀、没有美丽和美丽的人在世界上；然而，尽管如此，他们在根部有生命，一种隐藏的生命：“我们的生命与基督一同隐藏在上帝里”（歌罗西书 3:3）。教堂有生命，但是这是一种隐藏的神秘生命，一种在死亡下的生命。他们似乎对世界死了，但他们还活着。这在保罗的理论中得到了很好的阐述：“像是垂死的，却有生命；像是贫穷的，却使许多人富足”（哥林多后书 6:9）。一种奇怪的人群；贫穷而富有，生活和死亡，光荣和卑贱。然而，这就是教堂在这个世界上的状态。他们是优秀的人，但他们被自己的软弱、世界的耻辱和迫害所掩盖。因此，我们看到教义本身、教堂的恩赐、教堂的头和教堂本身都只是一些神秘的事物。

Use 1. Is it so that religion is a mystery? Then, first of all, do not wonder that it is not known in the world: and that it is not only not known, but persecuted and hated. Alas! it is a hidden thing. Men know not the excellency of it. As great men's sons in a foreign country, they find not entertainment answerable to their worth, but as they are apprehended to be by strangers: so these divine truths they find little acceptance in the world, because they are mysteries; not only mysteries in the tenet, but in the practice. Therefore the practice finds such opposition in the world: 'Father, forgive them,' saith our blessed Saviour, 'they know not what they do,' Luke 23:34. The world knows not what they do, when they hate and persecute religion and religious persons. The church is a mystical thing, and religion is a mystery. It is hid from them. Shall we be moved with the disgraceful speeches of carnal men? They speak they know not what. The thing they speak against is a mystery. Therefore what should we regard the speeches of the world, or follow the example of the world, in embracing religion? Religion is a mystery. Let the world be never so great, it is not the knowledge of great men, or of rich men, it is the knowledge of godly men; it is a 'mystery of godliness.' Shall we follow the example of the world in religion when it is a mystery, and a mystery 'of godliness,' that only godly men know and embrace? Look not, therefore, to the greatness of place, or parts, &c. It is a mystery.
宗教是个谜吗？那么，首先不要惊讶于它在世界上不为人所知，而且不仅不为人所知，还受到迫害和仇恨。唉！它是一件隐藏的事情。人们不知道它的卓越之处。就像伟人的子女在外国找不到与他们的价值相符的款待一样，因为他们被陌生人所理解：所以这些神圣的真理在世界上找不到太多的接受，因为它们是神秘的；不仅在信条上是神秘的，而且在实践中也是神秘的。因此，实践在世界上遇到了如此多的反对：“父啊，赦免他们，因为他们不知道自己在做什么。”（路加福音 23:34）世界不知道他们在做什么，当他们憎恨和迫害宗教和虔诚的人时。教会是一件神秘的事情，宗教是一个谜。它对他们来说是隐藏的。我们应该被世俗人的耻辱言论所动摇吗？他们说的是他们不知道的事情。他们所反对的东西是一个谜。因此，我们为什么要关注世界的言论，或者追随世界的榜样来接受宗教呢？宗教是一个谜。 让世界再怎么伟大，它不是伟人或富人的知识，而是虔诚之人的知识；这是一种“虔诚之谜”。当它是一种只有虔诚之人才知道和接受的“虔诚之谜”时，我们应该跟随世界在宗教方面的榜样吗？因此，不要看重地位的伟大或才能等等。这是一种谜。

Use 2. Again, If it be a mystery, then it should teach its to carry ourselves suitable to it. Nature taught even the heathens to carry themselves reverently in their mysteries; Procul este profani, Away, begone all profane (a). Let us carry ourselves therefore reverently toward the truth of God, towards all truths, though they be never so contrary to our reason. They are mysteries altogether above nature. There are some seeds of the law in nature, but there are no seeds in nature of the gospel. Therefore we should come to it with a great deal of reverence. St Paul teacheth us an excellent lesson, Rom. 11:33. When he entered into a depth that he could not fathom, doth he cavil at it? No. 'Oh the depth! Oh the depth!' So in all the truths of God, when we cannot comprehend them, let us with silence reverence them, and say with him, 'Oh the depth!' Divine things are mysteries; the sacraments are mysteries. Let us carry ourselves towards them with reverence. What is the reason that there is one word in the Greek (b) and in other languages to signify both common and profane? Because those that come with common affections and common carriage to holy things, they profane them; because as the things are great, so they require a suitable carriage, not a common carriage. We profane the sacrament if we take the bread and wine as a common feast; as St Paul saith, 'You discern not the Lord's body,' 1 Cor. 11:29. We profane mysteries when we discern not. Beasts and beast-like men discern not the relation of things; that these outward elements have reference to great matters, to the body and blood of Christ. They do not discern them from common bread and wine, though they be used to raise up our souls to the bread of life.
再次使用 2。如果这是一个谜，那么它应该教导我们以适当的方式对待它。即使是异教徒也被自然教导要在他们的神秘中表现得恭敬；Procul este profani，远离，离开一切亵渎（a）。因此，无论真理如何与我们的理性相悖，我们都应该恭敬地对待上帝的真理，对待所有的真理。它们都是超越自然的奥秘。自然中有一些律法的种子，但没有福音的种子。因此，我们应该以极大的敬畏心来接近它。圣保罗在罗马书 11:33 中教导了我们一课。当他进入一个他无法理解的深度时，他是否对此表示抱怨？不。'哦，深哉！哦，深哉！'所以在上帝的所有真理中，当我们无法理解它们时，让我们默默地敬畏它们，并与他一起说，'哦，深哉！'神圣的事物是奥秘；圣礼是奥秘。让我们以敬畏的态度对待它们。为什么希腊语（b）和其他语言中有一个词同时表示普通和亵渎？ 因为那些带着普通的情感和普通的态度来参与圣事的人，他们亵渎了它们；因为事物是伟大的，所以它们需要适当的态度，而不是普通的态度。如果我们把饼和酒当作普通的宴会来参与圣餐，我们就亵渎了它；正如保罗所说，“你们不辨别主的身体。”（哥林多前书 11:29）我们亵渎了奥秘，当我们不辨别时。兽和像兽一样的人不辨别事物的关系；这些外在的元素与重大的事情有关，与基督的身体和血有关。他们不把它们与普通的饼和酒区分开来，尽管它们被用来提升我们的灵魂到生命的饼上。

So likewise when we come to the word of God, and 'look not to our feet,' Eccles. 5:1, but come to the church as if we went to a play or some common place, without prayer, without preparation; when we come with common affections, this is to come profanely. Here we come to mysteries, to high things, to great matters. Therefore when we come to converse with God we must not come with common affections; we must carry ourselves holily, in holy business, or else we offer to God 'strange fire,' Num. 26:61. 'God was in this place,' saith Jacob, 'and I was not aware of it,' Gen. 28:17. So when we come to hear the word, when we go to pray, when we receive the sacrament, God is here, and mysteries are here, and we are not aware of it. It is a shame for us not to labour to bring suitable dispositions. It is a matter of that consequent, life or death depends upon it. You know what St Paul saith, 1 Cor. 11:30, 'For this very cause some are sick, and some weak, and some sleep,' some die. Why? For coming with common affection, for 'not discerning the Lord's body,' for not examining ourselves, for not having answerable dispositions to the greatness of the mysteries we go about. Let us not think it enough to come to the sacrament, and then let the reins loose to all kind of vanity. The very heathens would be ashamed of that. It is the bane and blemish of religion, and such a thing for which we may fear that God will give whole Christendom a purge, I mean, for our excess.
同样地，当我们来到上帝的话语面前时，不要只顾自己的脚步（参考传道书 5:1），而是像去看戏或去一些普通的地方一样来到教堂，没有祷告，没有准备；当我们带着普通的情感来的时候，这就是亵渎地来。我们来到这里是为了接触奥秘、高深的事物、重大的事情。因此，当我们与上帝交流时，我们不能带着普通的情感来；我们必须以圣洁的态度来对待，以圣洁的事务来行事，否则我们就是给上帝献上“异火”（参考民数记 26:61）。雅各布说：“神就在这里，我竟不知道。”（创世记 28:17）所以当我们来听道、祷告、领圣餐时，上帝在这里，奥秘在这里，而我们却没有意识到。我们不努力带来适当的心态是可耻的。这是一个非常重要的事情，生死取决于此。你们知道保罗在哥林多前书 11:30 中所说的：“因此，在你们中间有许多软弱的和有病的，有许多人睡了。”为什么？因为带着普通的情感来，因为“不辨认主的身体”，因为没有自我检查，因为没有与我们所从事的奥秘的伟大相称的心态。 让我们不要认为只是参加圣餐就足够了，然后放任自己沉溺于各种虚荣。即使是异教徒也会为此感到羞耻。这是宗教的祸根和瑕疵，我们可能担心上帝会给整个基督教世界一个净化，我指的是我们的过度行为。

There is a lawful use of feasting* and comely recreations; but to come with unjustifiable vanities, that are not fit at any time, when we should honour God for the greatest gift that ever was, for the incarnation of his Son; to be more profanely disposed then, and to give ourselves to more loose courses than at other times, how can it but provoke the justice of God, especially it being common? Amongst other things we may justly look for the vengeance of God for this, not only upon this or that place, for it is the fault of Christendom. Shall we carry ourselves thus profanely at these times, when we should walk in a holy disposition? Is this the way to be thankful to God? Let us labour to entertain and embrace these mysteries of the gospel as we should, with a suitable carriage to them; for the gospel will no longer tarry than it hath suitable love and affections to the greatness of the thing. The gospel may leave us, we know not how soon, and go to people that are as barbarous as we were before the gospel came to us. The Romans thought they had victory tied to them, but we have not these mysteries of the gospel tied to us. If we labour not for an answerable carriage, as God hath removed the gospel from the Eastern churches of Asia, that are under the tyranny of the Turks now, so he may, and we know not how soon, take away these blessed and glorious mysteries. Let us reverence these mysteries and bless God for them, and labour to express our thankfulness in our lives and conversations, that God may delight to continue with us, and continue his blessed truth among us. Do but conceive in your own selves what equity is it, that truths should be obtruded to men that care not for them; that live under the mysteries of the gospel with as much liberty to the flesh as if they had never heard of it; that their lives are not better than pagans, perhaps worse. When these things grow general, will God continue these mysteries to us, when there is such a disproportion of affection and carriage? Judge of these things. God should deal justly with us if he should leave us to the darkness of Gentilism, and popery, and confusion, and carry the gospel further west still, to a people that never heard of it, where it should have better entertainment than it hath had of us. I beseech you, let us labour to carry ourselves answerable to this blessed and great mystery, if we would have it continued longer among us.
有合法的宴会和美好的娱乐活动；但是，如果我们带着不合理的虚荣心来参加，这在任何时候都是不合适的，因为我们应该为上帝赐予的最伟大的礼物，即他的儿子的降世而敬重上帝；在这个时候，如果我们变得更加亵渎，并且比其他时候更加放纵，这怎么能不激起上帝的公义呢，尤其是这种行为很普遍？我们可以合理地期待上帝对此进行报复，不仅仅是在这个或那个地方，因为这是整个基督教世界的过错。当我们应该以圣洁的心态行走时，我们会在这些时候如此亵渎自己吗？这是感谢上帝的方式吗？让我们努力以适当的态度来接纳和拥抱福音的奥秘；因为福音只有在有适当的爱和对伟大事物的热情时才会停留下来。我们不知道福音会在多久之后离开我们，去到像我们在福音来到之前那样野蛮的人们那里。罗马人认为胜利与他们紧密相连，但我们并没有福音的奥秘与我们紧密相连。 如果我们不为与之相称的行为而努力，就像上帝将福音从现在受土耳其暴政统治的亚洲东方教会中移除一样，他可能会，而我们不知道多久，将这些祝福和荣耀的奥秘带走。让我们尊重这些奥秘，并为上帝感恩，并努力在我们的生活和交往中表达我们的感激之情，以便上帝喜悦地与我们同在，并在我们中间继续他的祝福真理。只需在你们自己内心构想一下，真理被强加给那些不在乎它们的人是多么公平；他们生活在福音的奥秘之下，与从未听说过福音的人一样自由，他们的生活并不比异教徒好，也许更糟。当这些事情变得普遍时，当感情和行为如此不成比例时，上帝会继续将这些奥秘留给我们吗？对这些事情进行判断。如果上帝将我们留在异教、天主教和混乱的黑暗中，并将福音带到更西方的一个从未听说过福音的民族中，那么他对我们是公正的，因为那里会比我们更好地接纳福音。 我恳求你，让我们努力使自己与这个神圣而伟大的奥秘相称，如果我们希望它在我们中间继续存在更长时间。

Use 3. Again, Are these things mysteries, great mysteries? Let us bless God, that hath revealed them to us, for the glorious gospel. Oh, how doth St Paul, in every epistle, stir up people to be thankful for revealing these mysteries? What cause have the Gentiles, that were 'in the shadow of death' before, to be thankful to God? What kind of nation were we in Julius Cæsar's time? As barbarous as the West Indians. The cannibals were as good as we (c). We that were so before, not only to be civilized by the gospel, but to have the means of salvation discovered, what cause have we to be enlarged to thankfulness? And shall we shew our thankfulness in provoking his majesty? There is nothing in the world that is a ground of that thankfulness, as the glorious gospel, that brings such glorious things as it doth. Men are thankful to men for teaching and discovering the mysteries of their trades, and shall God discover the great mysteries of the gospel of Christ, and shall not we be thankful? Are there not thousands that 'sit in darkness?' Is. 42:7. The Romish Church, is it not under the 'mystery of iniquity?' 2 Thes. 2:7. And that we should have the glorious mysteries of the gospel revealed to us; that the veil should be taken off, and we should see 'the face of God in Christ,' 2 Cor. 4:6; what a matter of thankfulness is it to all gracious hearts that ever felt comfort by it!
再次使用 3. 这些事情是神秘的吗？让我们感谢上帝，他已经向我们揭示了这些荣耀的福音。哦，保罗在每一封书信中如何激励人们为揭示这些奥秘而感恩呢？那些曾经处于“死亡阴影”中的外邦人，有什么理由感谢上帝呢？在凯撒大帝时代，我们是什么样的国家？和西印度群岛的野蛮人一样野蛮。食人族和我们一样好（c）。我们以前不仅被福音文明化，而且还发现了救恩的途径，我们有什么理由感恩呢？我们会以激怒他的陛下来表达我们的感激之情吗？世界上没有什么比荣耀的福音更值得感激的了，它带来了如此荣耀的事物。人们对于教授和揭示他们行业的奥秘的人感激不尽，难道上帝揭示基督福音的伟大奥秘，我们就不应该感恩吗？难道没有成千上万的人“坐在黑暗中”吗？以赛亚书 42:7。罗马教会，不是处于“邪恶的奥秘”之下吗？帖撒罗尼迦后书 2:7。 我们应该被启示福音的荣耀奥秘；面纱应该被揭开，我们应该看见“基督中神的荣耀”，哥林多后书 4:6；对于所有曾经因此而感受到安慰的恩典之心来说，这是多么令人感激的事情！

Use 4. Again, It is a mystery. Therefore it should teach us likewise not to set upon the knowledge of it with any wits or parts of our own, to think to search into it merely by strength of wit and study of books, and all human helps that can be. It is a mystery, and it must be unveiled by God himself, by his Spirit. If we set upon this mystery only with wits and parts of our own, then what our wits cannot pierce into, we will judge it not to be true, as if our wits were the measure of divine truth; so much as we conceive is true, and so much as we cannot conceive is not true. What a pride is this in flesh, in worms of the earth, that will make their own apprehensions and conceits of things the measure of divine truth, as heretics heretofore have done? It was the fault of the schoolmen in later times. They would come with their logic only and strong wits, and such learning as those dark times afforded, to speak of grace, of the gospel, of justification. They spake of it, and distinguished in a mere metaphysical and carnal manner. Therefore they brought only human learning. They were furnished with Plato and other natural learning, and with these they thought to break through all the mysteries in religion. We must not struggle with the difficulties of religion with natural parts.
再次使用 4。这是一个谜。因此，它也应该教导我们不要凭借自己的才智和知识来探索它，不要仅仅依靠才智和书本的学习以及一切人类能提供的帮助来寻找它。这是一个谜，必须由上帝自己，由他的圣灵揭示。如果我们只凭借自己的才智和知识来探索这个谜，那么我们无法理解的东西，我们会认为它不是真实的，好像我们的才智是神圣真理的尺度；我们所能理解的是真实的，我们无法理解的就不是真实的。这是多么傲慢的肉体，是地上的蠕虫，竟然以自己对事物的理解和想法作为神圣真理的尺度，就像以前的异端那样？这是后来学者们的错误。他们只用逻辑和强大的才智，以及那个黑暗时代提供的学问，来谈论恩典、福音和称义。他们只是以一种纯粹的形而上学和肉体的方式来谈论它。因此，他们只带来了人类的学问。 他们拥有柏拉图和其他自然学问的知识，他们希望通过这些知识来揭开宗教中的所有奥秘。我们不能用自然的智慧来应对宗教的困难。

It is a mystery. Now therefore it must have a double veil took off: a veil from the thing, and the veil from our eyes. It is a mystery in regard of the things themselves, and in regard of us. It is not sufficient that the things be lightsome that are now revealed by the gospel, but there must be that taken from our hearts that hinders our sight. The sun is a most glorious creature, the most visible object of the world. What is that to a blind man that hath scales on his eyes? So divine truth is glorious. It is light in itself, but there are scales on the eyes of the soul. There is a film that must be taken off, there is a veil over the heart, as St Paul saith of the Jews; therefore they could not see the scope of Moses directing all to Christ. Naturally there is a veil over men's hearts, and that is the reason, that though they have never so many parts, and the things be light in themselves, yet they cannot see. Therefore I say the veil must be taken both from the things and from our hearts; that light being shed into lightsome hearts, both may close together.
这是一个谜。因此，必须解开双重的面纱：一层是事物的面纱，一层是我们眼中的面纱。这是关于事物本身的谜，也是关于我们自己的谜。仅仅事物本身被福音揭示出来是不够的，我们的内心还必须去除阻碍我们视线的东西。太阳是一个最辉煌的创造物，世界上最显眼的物体。但对于一个有鳞片的瞎子来说，那有什么意义呢？所以，神圣的真理是辉煌的。它本身就是光明的，但是灵魂上有鳞片。必须去除一层薄膜，心中有一层面纱，正如圣保罗所说的犹太人；因此，他们看不到摩西将一切指向基督的目的。自然地，人们的心中有一层面纱，这就是为什么他们即使拥有很多才能，事物本身也是光明的，却看不到。因此，我说面纱必须从事物和我们的心中都解开；当光明洒在光明的心中时，两者才能合而为一。

Use 5. Again, Being a mystery, it cannot be raised out of the principles of nature, it cannot be raised from reasons.
再次使用 5。作为一个谜团，它不能从自然原理中解释，也不能从理由中解释。

Quest. But hath reason no use, then, in the gospel?
但是，在福音中，理性就没有用处吗？

Ans. Yes. Sanctified reason hath, to draw sanctified conclusions from sanctified principles. Thus far reason is of use in these mysteries, to shew that they are not opposite to reason. They are above reason, but they are not contrary to it, even as the light of the sun it is above the light of a candle, but it is not contrary to it. The same thing may be both the object of faith and of reason. The immortality of the soul, it is a matter of faith, and it is well proved by the heathen by the light of reason. And it is a delightful thing to the soul in things that reason can conceive of to have a double light, for the more light the more comfort; to have both the light of nature, and the light of grace and of God's Spirit.
答案：是的。神圣的理性有能力从神圣的原则中得出神圣的结论。在这些奥秘中，理性有用之处在于显示它们并不与理性相对立。它们超越了理性，但并不与之相悖，就像太阳的光超越了蜡烛的光，但并不与之相反。同一件事既可以是信仰的对象，也可以是理性的对象。灵魂的不朽性是信仰的事实，并且通过理性的光亦可被异教徒很好地证明。对于灵魂来说，在理性可以理解的事物中拥有双重光明是一件令人愉悦的事情，因为光明越多，安慰越多；既有自然的光明，又有恩典和上帝的灵的光明。

That which reason should do here is to stoop to faith in things that are altogether above reason, as to conceive Christ in the womb of a virgin, the joining of two natures in one, the trinity of persons in one divine nature, and such like. Here it is the greatest reason to yield reason to faith. Faith is the reason of reasons in these things, and the greatest reason is to yield to God that hath revealed them. Is not here the greatest reason in the world, to believe him that is truth itself? He hath said it, therefore reason itself saith, it is the greatest reason to yield to God, who is truth itself. Therefore faith stands with the greatest reason that can be. For things have a greater being in God's word than in themselves, and faith is above reason. Therefore it is the reason of reasons to believe when we have things revealed in the word. That is one use of reason in mysteries, to stop the mouths of gainsayers by reason, to shew that it is no unreasonable thing to believe.
在这里，理性应该屈服于超越理性的信仰，比如相信耶稣是由处女怀孕、两个本质合而为一、三位一体等等。在这些事情上，最大的理性是向信仰屈服。信仰是这些事情中的理性之理性，最大的理性是向揭示这些事情的上帝屈服。难道不是世界上最大的理性是相信真理本身的上帝吗？他已经说了，因此理性本身说，向真理本身的上帝屈服是最大的理性。因此，信仰与最大的理性相一致。因为事物在上帝的话语中比在自身中有更大的存在，而信仰高于理性。因此，在神秘事物中，理性的一个用途是通过理性来堵住反对者的嘴，以显示相信并不是不合理的事情。

Use 6. Again, Seeing it is a mystery, let no man despair. It is not the pregnancy of the scholar here that carries it away. It is the excellency of the teacher. If God's Spirit be the teacher, it is no matter how dull the scholar is. It is a mystery. Pride in great parts is a greater hindrance than simplicity in meaner parts. Therefore Christ, in Mat. 11:25, he glorifies God that he had revealed 'these things to the simple,' and concealed them from the proud. Let no man despair, for the statutes of God 'give understanding to the simple,' Ps. 19:7, as the psalmist saith. God is such an excellent mighty teacher, that where he finds no wit he can cause wit.* He hath a privilege above other teachers. He doth not only teach the thing, but he gives wit and understanding. It is a mystery. Therefore as none should be so proud as to think to break thorough it with wit and parts, so let none despair, considering that God can raise shallow and weak wits to apprehend this great mystery.
再次使用 6。再说一遍，既然这是一个谜，就不要让任何人绝望。这里并不是学者的怀孕使其离开。而是教师的卓越。如果上帝的灵是教师，那么学者的愚钝就无关紧要。这是一个谜。在较高的部分中的骄傲比较低的部分中的简单更加阻碍。因此，基督在马太福音 11:25 中，他赞美上帝，他向“简单的人”启示了这些事情，并将它们隐藏起来。不要绝望，因为上帝的法令“使愚人通达”，正如诗篇 19:7 所说。上帝是如此卓越而强大的教师，以至于在他找不到智慧的地方，他可以引发智慧。他比其他教师有特权。他不仅教授事物，还赋予智慧和理解。这是一个谜。因此，没有人应该如此骄傲，以至于认为自己可以用智慧和才能突破它，同时也不要绝望，考虑到上帝可以提升浅薄和脆弱的智慧来理解这个伟大的谜。

Use 7. It is a mystery, therefore take heed of slighting of divine truths. The empty shallow heads of the world make great matters of trifles, and stand amazed at baubles and vanities, and think it a grace to slight divine things. This great mystery of godliness they despise. That which the angels themselves stand in wonderment at and are students in, that the wits of the world they slight and despise, or dally withal, as if it were a matter not worth reckoning. But I leave such to reformation, or to God's just judgment, that hath given them up to such extremity of madness and folly. Let us labour to set a high price on the mysteries of godliness.
使用 7。这是一个谜，因此要小心轻视神圣的真理。世界上那些空洞肤浅的人对琐事大惊小怪，对玩具和虚荣感到惊讶，并认为轻视神圣的事物是一种恩典。他们蔑视这个伟大的神秘。天使们自己都对此感到惊讶，并且是学生，而世界上的聪明人却轻视和蔑视，或者拿来嬉戏，仿佛这不值得计算。但我将这样的人交给改革，或者交给上帝公正的审判，因为他们已经陷入了如此极端的疯狂和愚蠢。让我们努力珍视神圣的奥秘。

Quest. How shall we come to know this mystery as we should, and to carry ourselves answerable?
我们应该如何了解这个谜团，并且做出相应的行动？

Ans. We must desire God to open our eyes, that as the light hath shined, as the apostle saith, Titus 2:11, 'the grace of God hath shined;' as there is a lightsomeness in the mysteries, so there may be in our eye. There is a double light required to all things in nature,—the lightsomeness in the medium, and in the sight; so here, though the mysteries be now revealed by preaching and books and other helps, yet to see this mystery and make a right use of it, there is required a spiritual light to join with this outward light. And hence comes a necessity of depending upon God's Spirit in conversing in this mystery. There must be an using of all helps and means, or else we tempt God. We must read and hear, and, above all, we must pray, as you see David in Ps. 119:18, 'Open mine eyes, Lord, that I may see wonders in thy law.' There are wonders in thy law, but my eyes must be opened to see them. He had sight before, but he desires still a further and clearer sight; and as the poor man in the gospel that cried after Christ, when he was asked, 'What wouldst thou have? Lord, that mine eyes might be opened,' Mat. 20:33, so should every one of us,—considering it is such a ravishing mystery,—cry after God and Christ, 'Lord, that my eyes might be opened, that I may see wonders in thy law;' that I may see the wonders in thy gospel, 'the unsearchable riches of Christ,' Eph. 3:8. Therefore it is that St Paul, in Eph. 1:17 and Eph. 3:3, he prays for 'the Spirit of revelation,' that God would vouchsafe that Spirit to take away the veil of ignorance and unbelief from our souls that we may see; and as it is Eph. 3:18, 'that we may comprehend the height, and breadth, and length, and depth,' and all the dimensions of God's love in Christ. This must be done by the Spirit of God, for as St Paul divinely reasons in 1 Cor. 2:11, 'Who knows the things of God, but the Spirit of God?' Therefore we must plough with God's heifer. If we would know the things of the Spirit, we must have the same Spirit.
我们必须渴望上帝开启我们的眼睛，正如使徒所说，提多书 2:11，“上帝的恩典已经显明出来。”就像奥秘中有光明一样，我们的眼睛也应该有光明。自然界的所有事物都需要两种光明——介质中的光明和视觉中的光明；同样，在这里，虽然奥秘现在通过传道、书籍和其他帮助揭示出来，但要看到这个奥秘并正确利用它，需要一种属灵的光明与外在的光明相结合。因此，在与这个奥秘交流中，我们必须依靠上帝的圣灵。我们必须利用所有的帮助和手段，否则我们就是在试探上帝。我们必须阅读和听道，最重要的是，我们必须祷告，就像你在诗篇 119:18 中看到的，大卫说：“开启我的眼睛，使我看见你律法中的奇妙。”你的律法中有奇妙的事情，但我的眼睛必须被开启才能看见。他以前已经有了视力，但他仍然渴望更进一步、更清晰的视力；就像福音书中那个向基督大声呼喊的穷人，当被问到“你要我为你做什么？”时，他回答说：“主啊，求你开启我的眼睛。”（马太福音） 20:33，所以我们每个人都应该——考虑到这是一个如此迷人的奥秘——向上帝和基督呼喊：“主啊，愿我的眼睛得以开启，使我能在你的律法中看到奇迹；使我能看到你福音中的奇迹，以弗所书 3:8 中所说的‘基督那无法测度的丰富’。”因此，保罗在以弗所书 1:17 和以弗所书 3:3 中祈求“启示的灵”，求上帝施恩赐予我们这灵，以除去我们灵魂上的无知和不信的面纱，使我们能看见；正如以弗所书 3:18 所说的，“能明白基督的爱是何等长阔高深。”这必须由上帝的灵来完成，因为正如保罗在哥林多前书 2:11 中神圣地推理，“除了神的灵，谁能知道神的事呢？”因此，我们必须与上帝的母牛一同耕耘。如果我们想要了解属灵的事物，我们必须拥有同样的灵。

Now the Spirit doth not only teach the truths of the gospel, but the application of those truths, that they are ours. This truth of the gospel is mine, the sacrament seals it to me. The preaching of the word takes away the veil from the things, and the Spirit takes away the veil from our souls. It is the office of the Spirit to take the veil off the heart, and to lighten our understandings; and likewise to be a Spirit of application to us in particular. It is to no purpose to know that these things are mysteries, unless they be for us and for our good, that we know Christ is ours, and that God is reconciled to us. Therefore, saith the apostle, 'he hath given us the Spirit, to know the things that are given us of God' in particular, Rom. 5:5. So the Spirit doth not only bring a blessed light to the Scriptures and shew us the meaning in general, but it is a Spirit of application, to bring home those gracious promises to every one in particular, to tell us the things that are given us of God; not only the things that are given to the church, but to us in particular. For the Spirit of God will tell us what is in the breast of God, his secret good-will to the church; he loves the church and he loves thee, saith the Spirit: therefore he is called an 'earnest' and a 'seal' in our hearts, because he discovers not only the truth at large, but he discovers the truth of God's affection in all the privileges of the gospel,—that they belong to us. What a blessed discovery is this, that not only reveals divine truths to us, but reveals them so to us, that we have our share and interest in them!
现在，圣灵不仅教导福音的真理，还教导如何将这些真理应用到我们自己身上。福音的真理属于我，圣礼将其印证给我。讲道将事物的面纱揭开，圣灵将我们灵魂的面纱揭开。圣灵的职责是将心灵的面纱揭去，照亮我们的理解力；同时也是一种特别适用于我们的灵魂的灵性。知道这些事情是奥秘是没有意义的，除非它们是为我们和我们的益处而存在的，我们知道基督是我们的，上帝与我们和好。因此，使徒说：“他赐给我们圣灵，为要叫我们知道上帝所赐给我们的”（罗马书 5:5）。所以圣灵不仅为圣经带来了祝福的光明，向我们展示了一般的意义，而且是一种适用的灵性，将这些恩典的应许带给每个人，告诉我们上帝所赐给我们的事物；不仅是赐给教会的事物，而且是赐给我们个人的事物。 因为上帝的灵会告诉我们上帝的内心，他对教会的秘密善意；他爱教会，也爱你，圣灵说：因此，他被称为我们心中的“保证”和“印记”，因为他不仅揭示了真理，而且揭示了上帝在福音的一切特权中的真理 - 它们属于我们。这是多么幸福的发现，不仅向我们揭示了神圣的真理，而且如此向我们揭示，以至于我们在其中有份和利益！

1. Therefore, whensoever we take the Book of God into our hands, when we come to hear the word, beg of God the Spirit: 'My house,' saith God, 'shall be called the house of prayer,' Isa. 56:7; not only the house of hearing of divine truths, but the house of prayer. In the use of means, we must look up to God and Christ. It is impudency and presumption to come to these things without lifting up our souls to God. Therefore there is so little profit under these glorious mysteries, because there is so little prayer and lifting up the heart to God. We should go to Christ, that 'opens, and no man shuts; and shuts, and no man opens,' Rev. 3:7. He hath the key of David. Go to him, therefore, that he would both open the mysteries and open our hearts, that they may close with them.
因此，每当我们拿起上帝的书时，当我们来听道时，向上帝的灵祈求：“我的殿必称为祷告的殿”（以赛亚书 56:7），不仅是听到神圣真理的地方，也是祷告的地方。在使用这些手段时，我们必须仰望上帝和基督。不抬起我们的灵魂来到这些事情面前是厚颜无耻和傲慢的。因此，在这些荣耀的奥秘下，所得的益处很少，因为很少有祷告和向上帝举起心灵。我们应该去找基督，他“开了，无人能关；关了，无人能开”（启示录 3:7）。他拥有大卫的钥匙。因此，去找他，他会打开奥秘，也会打开我们的心灵，让我们与之相合。

In Rev. 5:4, St John wept when the book with 'seven seals' could not be opened. He wept that the prophecy was so obscure, that it could not be understood; but then Christ takes the book and opens it. So when we cannot understand divine mysteries, let us groan and sigh to Christ. He can open the book with seven seals, and he lays open all the mysteries as far forth as it concerns us to know. God's children grieve when things are not discovered to them.
在启示录 5:4 中，圣约翰因无法打开带有“七个印”的书而哭泣。他哭泣是因为预言如此晦涩，无法理解；但是基督接过这本书并打开了它。所以当我们无法理解神秘的事物时，让我们向基督呻吟和叹息。他能打开带有七个印的书，并将所有的奥秘揭示出来，只要与我们有关的部分。当神的儿女们发现事物没有被揭示给他们时，他们感到悲伤。

There is a contrary disposition in God's people to carnal papists. They vex, that mysteries should be discovered. God's people grieve that they are not discovered enough. They make a perverse use of this. Divine truths are mysteries; therefore they may not be published to people. Nay, divine truths are mysteries; therefore they must be unfolded. Hence comes the necessity of the ministry; for if the gospel be a mystery, that is, a hidden kind of knowledge, then there must be some to reveal it. God hath therefore stablished an office in the church, with which he joins his own sacred Spirit, that both ordinance and Spirit joining together, the veil may be taken off: 'How can they understand without a teacher?' Rom. 10:14. And 'to us is committed the dispensation to preach the unsearchable riches of Christ,' saith St Paul, Eph. 3:6–8. Therefore there is this ordinance to unfold these depths as much as may serve for us. Profane people, they think they know enough, they need not be taught; as if this were a shallow mystery, or none at all. It argues a profane and naughty heart, not to attend upon all sanctified means; all is little enough. And sometimes God will not grant his Spirit in one means, because he will make us go to another, and from that to another, and run thorough all. He denies his Spirit of purpose in hearing, because he will have us to read; and denies it in that, because he will have us confer and practise the communion of saints; and all little enough to apprehend this glorious, excellent mystery. A man may know a profane heart, therefore, by despising the improvement of any means of knowledge. It is a mystery. Therefore God's people desire to have it taught.
神的子民与世俗的天主教徒有着相反的倾向。他们困扰于神秘的揭示。神的子民悲伤于神秘的揭示不够。他们对此做出了错误的利用。神圣的真理是神秘的，因此不能向人们公开。不，神圣的真理是神秘的，因此必须被揭示。这就是教会需要牧师的原因；因为如果福音是一种神秘的，即隐藏的知识，那么就必须有人来揭示它。因此，上帝在教会中设立了一个职位，他将自己神圣的灵与之结合，以便仪式和灵一起，揭开面纱：“没有导师，他们怎么能明白呢？”罗马书 10:14。“我们被托付了传讲基督那测不透的丰富”，圣保罗在以弗所书 3:6-8 中说。因此，有这个仪式来揭示这些深度，只要对我们有用就可以了。亵渎的人们认为他们已经知道足够了，不需要被教导；好像这是一个肤浅的神秘，或者根本不是神秘。这表明了一个亵渎和邪恶的心，不去参加一切神圣的手段；一切都不够。 有时候上帝不会以一种方式赐予他的圣灵，因为他会让我们去另一种方式，再从那里去另一种方式，一直进行下去。他在听道上否定了他的圣灵的目的，因为他要我们去阅读；在那方面他也否定了，因为他要我们交流和实践圣徒的交通；这一切都不足以理解这个荣耀的、卓越的奥秘。一个人可以通过蔑视任何知识手段的提高来认识一个亵渎的心。这是一个奥秘。因此，上帝的子民渴望有人教导他们。

2. Again, If we would understand these mysteries, let us labour for humble spirits; for the Spirit works that disposition in the first place: 'The humble, God will teach,' Ps. 25:9; the humble, that will depend upon his teaching. Now this kind of humility here required, it is a denial of our own wits,* though they be never so capacious for the things of the world. We must be content 'to become fools, that we may be wise,' 1 Cor. 4:10. We must deny our own understandings, and be content to have no more understanding in divine things than we can carry out of God's book, than we can be taught by God's word and ordinances. This humility we must bring if we will understand this mystery.
再次，如果我们想要理解这些奥秘，让我们努力拥有谦卑的心灵；因为圣灵首先在我们心中工作：“谦卑的人，神必指示他道路。”（诗篇 25:9）谦卑的人会依靠神的教导。现在，在这里所要求的谦卑，是对我们自己的智慧的否定，即使我们对世界上的事物了解得再多。我们必须甘心“变为愚拙，为要有智慧”（哥林多前书 4:10）。我们必须否定自己的理解力，甘心在神的话语和圣礼中所能领悟的神圣事物不超过神的启示。如果我们想要理解这个奥秘，我们必须带着这种谦卑。

3. And bring withal a serious desire to know, with a purpose to be moulded to what we know; to be delivered to the obedience of what we know; for then God will discover it to us. Wisdom is easy to him that will. Together with prayer and humility, let us but bring a purpose and desire to be taught, and we shall find divine wisdom easy to him that will. None ever miscarry in the church but those that have false hearts. They have not humble and sincere hearts, willing to be taught. For if they have that, then God, that hath given this sincerity and will, this resolution, that they will use the means and they will be taught, he will suit it with teachers. God usually suits men with teachers fit for their dispositions. Let a man have a naughty† heart, and he shall find flatterers to build him up in all violent and naughty courses. God in judgment will give him teachers that shall suit his disposition. But if he be a child of God, and have a sincere heart to know the truth, he shall meet with some that shall be as sincere again to tell him the truth. Therefore we should less pity men when we see them run into errors. God sees that they have naughty dispositions; indeed, if they be silly fools, God will have mercy on them, if they be sincere, though they be in error; but if we see men that may know the truth, and yet run into errors, know that such a man hath a poisonous heart, a malicious bent of heart against the truth, or else God would not give him up to such and such things as he is carried with. There is much in that man's disposition that is carried away with false teachers; I mean, where light is discovered. But where God gives a willing mind, there he opens his meaning. Wisdom is easy to him that will understand.
并且带着严肃的渴望去了解，带着目的去塑造我们所知道的事物；要顺从我们所知道的事物；因为那样，上帝就会向我们启示。对于那些愿意的人来说，智慧是容易获得的。只要我们带着祈祷和谦卑，带着学习的目的和渴望，我们就会发现，对于那些愿意的人来说，神圣的智慧是容易获得的。在教会中，只有那些心怀虚伪的人才会失败。他们没有谦卑和真诚的心，愿意接受教导。因为如果他们有这样的心，那么上帝就会赐予他们这种真诚和意愿，这种决心，他们将使用这些方法，他们将接受教导，他将与教师相适应。上帝通常会根据人的性格特点来选择适合他们的教师。一个人如果心怀邪恶，他将会找到谄媚者来支持他的所有暴力和邪恶行径。上帝在审判中会给他适合他性格的教师。但如果他是上帝的儿女，并且有一个真诚的心去寻求真理，他将会遇到一些同样真诚的人来告诉他真相。因此，当我们看到他们陷入错误时，我们应该少一些怜悯。 上帝看到他们有顽皮的性情；实际上，如果他们是愚蠢的傻瓜，上帝会怜悯他们，如果他们是真诚的，即使他们犯错误；但是如果我们看到那些可能知道真理却陷入错误的人，要知道这样的人有着有毒的心灵，对真理有着恶意的倾向，否则上帝不会让他陷入他所沉迷的事物。那个人的性情中有很多被错误的教师带走的东西；我是说，在光明被揭示的地方。但是当上帝给予一个愿意的心灵时，他就会启示他的意思。对于愿意理解的人来说，智慧是容易的。

4. And take heed of passion and prejudice, of carnal affections that stir up passion; for they will make the soul that it cannot see mysteries that are plain in themselves. As we are strong in any passion, so we judge; and the heart, when it is given up to passion, it transforms the truth to its own self, as it were. Even as where there is a suffusion of the eye, as in the jaundice, or the like, it apprehends colours like itself; so when the taste is vitiated, it tastes things, not as they are in themselves, but as itself is. So the corrupt heart transforms this sacred mystery to its own self, and ofttimes forceth Scripture to defend its own sin, and the corrupt state it is in. It will believe what it list. What it loves, it will force itself to believe,—although it be contrary to divine mysteries,—when the heart is deeply engaged in any passion or affection. Let us labour therefore to come with purged hearts (it is the exhortation of the apostles James and Peter*) to receive these mysteries: they will lodge only in clean hearts. Let us labour to see God and Christ with a clear eye, free from passion, and covetousness, and vainglory. We see a notable example of this in the scribes. When they were not led with passion, and covetousness, and envy against Christ, how right they could judge of the gospel, and the unfolding of the prophecies to the wise men. They could tell aright that he should be born in Bethlehem. But when Christ came among them, and opposed their lazy, proud kind of life, that kept people in awe with their ceremonies, &c., then they sinned against the Holy Ghost, and against their own light, and maliced† Christ, and brought him to his end. So it is with men. When their minds be clear, before they be overcast with passion, and strong affections to the world, they judge clearly of divine things; but when those passions prevail with them, they are opposite to that truth that before they saw, in God's just judgment, such is the antipathy and emulation of the heart against this sacred mystery. The heart of itself is an unfit vessel for these holy mysteries; let us desire God to purge and to cleanse them. It is said of the Pharisees in the gospel, that when Christ spake great matters they scoffed at him. But what saith the text? Luke 16:14, 'They were covetous.' Let a covetous proud man come to hear the word: he cares not to hear these mysteries. His heart is so engaged to the world, he scorns and laughs at all. And men are unsettled. Sometimes they will grant truths, sometimes they will not, as their passions lead them. As we see in them towards St Paul, Acts 22:11, before he discovered himself to be a Pharisee, 'This man is not worthy to live.' But when he discovered himself on their side, 'I am a Pharisee, and the son of a Pharisee,' Acts 23:6. Oh how finely do they mince the matter! 'Perhaps an angel hath revealed it to him,' &c., ver. 9. He was an honest man then. So men either judge or not judge, as their passions and affections carry them. Therefore it is of great consequence to come with clean hearts and minds to the mysteries of God.
4. 谨防激起激情的激情和偏见，肉欲的感情；因为它们会使灵魂无法看到本身明显的奥秘。我们在任何激情中都很强大，所以我们判断；当心灵沉溺于激情时，它会将真理转化为自己。就像眼睛有病变，比如黄疸，它会感知与自己相似的颜色；所以当味觉变异时，它品尝的东西不是它们本身，而是它自己。所以腐败的心将这个神圣的奥秘转化为自己，并且常常强迫圣经为自己的罪恶和腐败状态辩护。它会相信它想要相信的。当心灵深陷于任何激情或感情时，它会强迫自己相信它所爱的，即使与神圣的奥秘相悖。因此，让我们努力以净化的心灵（这是使徒雅各和彼得的劝告）来接受这些奥秘：它们只会寄宿在洁净的心中。让我们努力以清晰的眼睛，摆脱激情、贪婪和虚荣，看到上帝和基督。我们在文士中看到了一个显著的例子。 当他们没有被激情、贪婪和嫉妒引导来反对基督时，他们能够正确判断福音和对智者展开的预言。他们能够准确地说基督将在伯利恒出生。但当基督来到他们中间，并反对他们懒散、骄傲的生活方式，这种生活方式通过仪式等方式让人敬畏，他们就得罪了圣灵，得罪了自己的光明，恶意对待基督，并将他置于死地。人也是如此。当他们的心思清晰时，在被激情和对世界的强烈情感所蒙蔽之前，他们对神圣的事物有清晰的判断；但当这些激情占据他们时，他们与之前所看到的真理相对立，在上帝公正的审判中，心灵对这一神圣奥秘产生了反感和嫉妒。心灵本身就是这些神圣奥秘的不适宜容器；让我们渴望上帝净化和洁净它们。福音中说到法利赛人，当基督讲述重要事情时，他们嘲笑他。但经文怎么说呢？路加福音 16:14 说，“他们贪爱钱财。”让一个贪婪骄傲的人来听这道，他不在乎听这些奥秘。 他的心对世界如此投入，他蔑视并嘲笑一切。人们心不定。有时他们会承认真理，有时不会，这取决于他们的激情。就像我们在他们对待圣保罗的态度中看到的那样，使徒行传 22:11，在他还没有揭示自己是法利赛人之前，他们说：“这个人不值得活着。”但当他揭示自己站在他们这一边时，使徒行传 23:6，“我是法利赛人，是法利赛人的儿子。”哦，他们多么巧妙地处理这个问题！“也许有一个天使向他启示了这个事情”，等等，第 9 节。那时他是一个诚实的人。所以人们要么判断，要么不判断，这取决于他们的激情和情感。因此，以纯洁的心灵和思想来接触神的奥秘是非常重要的。

There is besides this mystery, a mystery of iniquity, that St Paul speaks of, 2 Thes. 2:7. There is the mystery of antichrist, as well as the mystery of Christ.
除了这个神秘之外，还有一个罪恶之谜，圣保罗在帖撒罗尼迦后书 2:7 中提到。除了基督的奥秘之外，还有反基督的奥秘。

Quest. And why is that called a mystery?
为什么那被称为一个谜呢？

Ans. Because there is mischief, and error, and wickedness conveyed under seeming truth, and goodness, and virtue; even as in this, grace and goodness is conveyed to the world under a show of baseness and meanness. Therefore in Rev. 17:5, it is said, the beast hath 'mystery' in her forehead. Indeed, there is the 'mystery of iniquity' in popery. It was literally performed in Julius the Second; for in his papal crown there was written 'Mysterium,' &c., till at last it was blotted out, and instead thereof was written, 'Julius secundus papa' (d). They began to smell it might be found out. This is recorded by those that saw it. It is a mystery indeed, but a 'mystery of iniquity.' But more particularly;—
因为在表面上的真相、善良和美德之下隐藏着恶作剧、错误和邪恶；就像在这个例子中，恩典和善良通过卑劣和卑鄙的外表传达给世界一样。因此，在启示录 17:5 中，有人说，兽在她的额上有一个“神秘”。事实上，罗马教廷中有“邪恶的神秘”。这在朱利叶斯二世身上得到了实际的体现；因为在他的教皇冠上写着“神秘”，直到最后被抹掉，改为写上“朱利叶斯二世教皇”。他们开始察觉到可能会被发现。这是被亲眼目睹的人所记录的。这确实是一个神秘，但是一个“邪恶的神秘”。但更具体地说；

Quest. How a mystery of iniquity?
问题：邪恶之谜是如何发生的？

Ans. Because, under the name of Christ and of Christian religion, he is antichrist, opposite to Christ. He is both opposite—the word signifieth antichrist—and emulus, one that would be like Christ, a vice-Christ. He is such an opposite as yet he would be his vicar. Under colour of religion he overthrows all religion; and while he would be head of the catholic church, he is head of the catholic apostasy.
因为，以基督和基督教的名义，他是反基督，与基督相反。他既是相反的——这个词意味着反基督——又是竞争者，想要像基督一样，一个副基督。他是一个如此相反的人，以至于他想成为基督的代理人。在宗教的名义下，他推翻了所有的宗教；而在他想成为天主教会的首领的同时，他是天主教的背叛者。

These God will have in the church together—the mystery of godliness and ungodliness, of Christ and antichrist. Why? That the one may be a foil to the other. And how shall men magnify, and relish, and highly esteem this mystery I speak of, except they look by way of opposition to the mystery of antichrist, and see how contrary those courses are? Alas! the reason why they so oppose as they do the gospel, and the purity of it, is, because they are contrary mysteries. That must be maintained by ignorance. The gospel, that is a mystery, that must be revealed; and God hath ordained that it should be revealed more and more. Therefore those that would second popery, that are friends of that, they are enemies to the gospel, and to the publishers of it; they cannot carry their conveyance handsomely.* All popish spirits are enemies to the mystery of godliness, because where this is, it blows upon the 'mystery of iniquity;' as indeed the overthrowing of error is the discovering of it; for none would willingly be cozened. Popery must be discovered with the breath of Christ; that is, with a mystery which is too sharp a breath for his mystery to feel. Therefore blame them not, that they are so bitter opposites to the publishing of divine truths; the one mystery consumes the other. As Moses' rod devoured all the other rods, so truth eats up all opposite errors whatsoever. See but in experience. Wheresoever truth is planted—the gospel and ordinances, and religion of God—how Satan 'falls down like lightning,' and antichrist falls, Luke 10:18. But this by the way, to give a lustre to the other. There are many other mysteries besides the mystery of iniquity in popery. Every trade hath its mystery; and there are mysteries and secrets of state. But this is the mystery of all mysteries, that we should give ourselves most of all to understand.
这些神将在教堂中共同存在-敬虔与不敬虔的奥秘，基督与敌基督的奥秘。为什么？为了让一个成为另一个的衬托。人们如何才能够赞美、欣赏和高度重视我所说的这个奥秘，除非他们通过对敌基督的奥秘进行对比，看到这些行为是多么相反？唉！他们如此反对福音和其纯洁性的原因是因为它们是相反的奥秘。那必须靠无知来维持。福音是一个必须被揭示的奥秘；上帝已经命定它应该越来越多地被揭示。因此，那些想要支持天主教的人，那些是它的朋友，他们就是福音的敌人，也是宣扬福音的人的敌人；他们无法得体地传递信息。所有天主教精神都是敬虔奥秘的敌人，因为在这里，它对“邪恶的奥秘”进行了打击；事实上，错误的推翻就是揭示它；因为没有人愿意被欺骗。天主教必须被基督的气息揭示出来；也就是说，用一个对他的奥秘来说太尖锐的奥秘来揭示。 因此，不要责怪他们对神圣真理的宣扬如此强烈反对；一个神秘消灭了另一个神秘。正如摩西的杖吞噬了所有其他的杖一样，真理也吞噬了所有相反的错误。只需看看经验。无论真理被种植在哪里——福音、仪式和上帝的宗教——撒旦就会“像闪电一样跌落”，敌基督也会倒下，路加福音 10:18。但这只是顺便提一下，为了给其他事物增添光彩。除了天主教中的邪恶之谜之外，还有许多其他的奥秘。每个行业都有自己的奥秘；还有国家的秘密。但这是所有奥秘中最重要的奥秘，我们应该最努力去理解。

'Great Mystery.'
伟大的谜团。

1. That is the adjunct. It is a 'great mystery.' And here I might be endless; for it is not only great as a mystery—that is, there is much of it concealed—but it is a great and excellent mystery, if we regard whence it came, from the bosom of God, from the wisdom of God. If we regard all that had any hand in it—God the Father, Son, and Holy Ghost, the angels attending upon the church; the apostles, the penmen; preachers and ministers, the publishers of it—it is a 'great mystery.'
那就是附属物。它是一个“伟大的谜团”。在这里我可能会无休止地谈论；因为它不仅作为一个谜团是伟大的——也就是说，有很多隐藏的东西——而且它是一个伟大而卓越的谜团，如果我们考虑它来自上帝的怀抱，来自上帝的智慧。如果我们考虑所有与此有关的人——上帝父、子、圣灵，侍奉教会的天使；使徒，作家们；传道人和牧师，宣扬者——它是一个“伟大的谜团”。

2. If we regard the end of it, to bring together God and man—man that was fallen, to bring him back again to God, to bring him from the depth of misery to the height of all happiness; a 'great mystery' in this respect.
如果我们将其视为结束，将上帝和人类联系在一起 - 人类已经堕落，将他重新带回上帝，将他从深渊的痛苦带到所有幸福的巅峰; 在这方面是一个“伟大的奥秘”。

3. Again, It is 'great,' for the manifold wisdom that God discovered in the publishing of it, by certain degrees: first, in types, then after he came to truths; first, in promises, and then performances. First, the Jews were the church of God; and then comes in the Gentiles: a sweet, manifold, and deep wisdom. It was a great mystery in the manner of conveying of it from time to time, from the beginning of the world.
再次，这是“伟大的”，因为上帝在逐渐揭示中发现了其中的多样智慧：首先是通过预示，然后是真理；首先是通过应许，然后是履行。首先，犹太人是上帝的教会，然后外邦人加入其中：一种甜蜜、多样和深奥的智慧。从世界开始，将其传达出去的方式是一个伟大的谜团。

4. Again, It is a great mystery, for that it works. For it is such a mystery as is not only a discovery of secrets, but it transforms those that know it and believe it. We are transformed by it to the likeness of Christ, of whom it is a mystery; to be as he is, full of grace. It hath a transforming, changing power. It gives spiritual sight to the blind, and spiritual ears to the deaf, and spiritual life to the dead. Whatsoever Christ did in the days of his flesh to the outward man, that he doth by his Spirit to the inward man, even by the publication of this mystery; wonders are wrought by it daily.
再次，这是一个伟大的谜团，因为它起作用。因为它是一个不仅揭示秘密，而且改变了那些了解并相信它的人的谜团。我们被它改变成基督的样子，他是一个谜团；成为像他一样，充满恩典。它具有转化和改变的力量。它给予盲人属灵的视力，聋子属灵的听力，死人属灵的生命。基督在他有血肉之躯的日子里对外在的人所做的一切，他通过他的圣灵对内在的人也做同样的事情，即通过这个谜团的传播；奇迹每天都在通过它发生。

5. If we consider any part of it: Christ, or his church, or anything, it is a mystery, and a 'great mystery.' It must needs be great, that the very angels desire to pry into, 1 Pet. 1:12.
如果我们考虑其中的任何部分：基督、他的教会或其他任何事物，都是一个谜，一个“伟大的谜”。它必然是伟大的，以至于连天使都渴望窥探，彼得前书 1:12。

6. If we regard those that could not pry into it; as it is 1 Cor. 2:6, 8, that the wise men of the world understood nothing of it: 'Where is the philosopher?' &c. There are no parts in the world that could ever enter into this. It is above the sharpest wit, the deepest judgment, the reachingest head. They are all nothing here. It is a 'great mystery.' It is a depth above all depths of natural parts whatsoever. It is a wondrous depth. It hath all dimensions, 'the depth and height of the love of God in Christ,' and the 'unsearchable riches of Christ,' saith the apostle Paul.*
如果我们将那些无法窥探其中的人视为如此，正如哥林多前书 2:6、8 所说，世界上的智者对此一无所知：“哲人在哪里？”等等。世界上没有任何部分能够进入其中。这超越了最敏锐的智慧、最深刻的判断、最广博的头脑。在这里，它们都是无用的。这是一个“伟大的奥秘”。这是一个超越一切自然能力的深度。这是一个奇妙的深度。它具有所有的维度，“上帝在基督里的爱的深度和高度”，以及“不可测度的基督的丰富”，使使徒保罗如此说。

7. Again, it is a great mystery, because it makes us great. It makes times great, and the persons great that live in those times. What made John Baptist greater than all the prophets and others in those times? Because he saw Christ come in the flesh. What made those after John Baptist greater than he? They saw Christ ascend gloriously; that John Baptist did not. So persons and times are more or less glorious, as they have greater or less manifestation of this mystery. Great is that mystery itself that makes all things great; that makes times and persons great. What made the times of Christ so great? 'Happy are the eyes that see that that your eyes see, and the ears that hear that that your ears hear,' Mat. 13:16. Why? Because the Messiah was come. What made the second temple greater than the first? The first, which was Solomon's temple, was more magnificent than the other. Oh it was because Christ came in the time of the second temple and taught there. So it is the manifestation of Christ's truth that makes times and places glorious. Will he not make the soul glorious then where he is? Certainly he doth. What makes these times glorious? But that we have unthankful, dark hearts, or else we would acknowledge they are blessed times that all of us have lived in under the gospel. What makes them so glorious? The glorious gospel that shines in these times out of Egyptian darkness of popery. Little thankful are we for it, and that threateneth a removal of the gospel; for, being great things, and disesteemed, and undervalued—men living under the gospel as bad as under paganism—will God continue these great things among us, to be thus vilified and disesteemed?
再次，这是一个伟大的谜团，因为它使我们伟大。它使时代伟大，使生活在那个时代的人们伟大。是什么使约翰·洗者比那个时代的所有先知和其他人更伟大？因为他看到基督以肉身降临。是什么使那些在约翰·洗者之后的人比他更伟大？他们看到基督荣耀地升天；而约翰·洗者没有看到。因此，人和时代的荣耀程度不同，取决于他们对这个谜团的更大或更小的显现。伟大的是使一切伟大的谜团本身；使时代和人伟大。是什么使基督时代如此伟大？"你们的眼睛看见的，是有福的；你们的耳朵听见的，是有福的"（马太福音 13:16）。为什么？因为弥赛亚已经来了。是什么使第二座圣殿比第一座更伟大？第一座，即所罗门的圣殿，比其他圣殿更宏伟。哦，是因为基督在第二座圣殿时代来了并在那里教导。所以，基督真理的显现使时代和地方变得荣耀。他不会使他所在的灵魂变得荣耀吗？当然会。是什么使这个时代如此荣耀？ 但是我们有着不感恩、黑暗的心，否则我们会承认我们在福音下生活的时代是多么有福。是什么使它们如此辉煌？是福音的光辉在这些时代中从罗马教廷的埃及黑暗中闪耀出来。我们对此很少感激，这威胁着福音的消失；因为这些伟大的事物被轻视和低估，生活在福音下的人们和生活在异教下的人一样糟糕，上帝会继续在我们中间保留这些伟大的事物，让它们如此被贬低和轻视吗？

Let us take heed therefore that we set a higher price on religion. It is a mystery, and a great mystery; therefore it must have great esteem. It brings great comfort and great privileges. It is the 'word of the kingdom.' It is a 'glorious gospel;' not only because it promiseth glory, but it makes the soul glorious, more excellent than other persons. Let us raise a greater esteem in our hearts of this excellent truth. It is a 'great mystery.'
让我们谨慎地珍视宗教，给予更高的价值。它是一个神秘而伟大的谜团，因此必须受到极高的尊重。它带来巨大的安慰和特权。它是“国度的话语”。它是一份“荣耀的福音”；不仅因为它承诺了荣耀，而且它使灵魂变得荣耀，比其他人更加卓越。让我们在内心中对这个卓越的真理提高更高的尊重。它是一个“伟大的谜团”。

8. Again, It is a great mystery, if compared to all other mysteries. Creation was a great mystery, for all things to be made out of nothing, order out of confusion; for God to make man a glorious creature of the dust of the earth, it was a great matter. But what is this in comparison for God to be made man? It was a great and wondrous thing for Israel to be delivered out of Egypt and Babylon; but what are those to the deliverance out of hell and damnation by the gospel? What are the mysteries of nature, the miracles of nature, the loadstone, &c., to these supernatural mysteries? There are mysteries in the providence of God, in governing the world, mysteries of Satan, mysteries of iniquity, that deceive the world. 'The wise men of the world all wonder at the beast,' Rev. 13:3, a great mystery. But what are all mysteries, either of nature or hell, to this 'great mystery'? I might be endless in the point.
再次，这是一个巨大的谜团，与其他所有谜团相比。创造是一个巨大的谜团，因为所有事物都是从无中创造出来的，混乱中有秩序；上帝使人成为尘土中的光荣生物，这是一件伟大的事情。但与上帝成为人相比，这又算得了什么？以色列人从埃及和巴比伦被解救出来是一件伟大而奇妙的事情；但与福音所带来的从地狱和灭亡中解救相比，那算得了什么？自然界的奥秘、奇迹、磁石等等，又算得了什么？在上帝的主宰中有一些奥秘，统治世界的奥秘，撒旦的奥秘，邪恶的奥秘，这些都欺骗了世人。《启示录》13:3 说：“世上的智慧人都希奇那兽。”这是一个巨大的谜团。但是，无论是自然界还是地狱的所有谜团，又算得了什么？我可以无休止地谈论这一点。

Use 1. First of all, learn hence from blessed St Paul how to be affected when we speak and think of the glorious truth of God; that we should work upon our hearts, to have large thoughts and large expressions of it. St Paul thought it not sufficient to call it a mystery, but a great mystery. He doth not only call it 'riches,' but unsearchable riches.' So when he speaks of the fruits of the gospel, what strange words the Scripture hath: 'Peace of conscience that passeth understanding,' Philip. 4:7; and, 'joy unspeakable and glorious,' 1 Peter 1:8; 'we are brought out of darkness into marvellous light,' 1 Peter 2:9; as if all things were full of wonder in the gospel, both the thing and the fruits of it. Surely all that have the same spirit, and have their eyes open to see in any measure these excellent mysteries, they are in some measure so disposed as the blessed apostle was; that is, they have full hearts, and answerable to that, they have full expressions. Out of the riches and treasure of the heart the mouth will speak. Therefore let us be ashamed of the deadness, and dulness, and narrowness of our hearts, when we are to conceive or speak of these things, and labour to have full expressions of them.
首先，从圣保罗身上学习，当我们谈论和思考上帝荣耀的真理时，应该如何感受。我们应该努力影响我们的内心，拥有关于这个真理的广阔思想和表达。圣保罗认为仅仅称之为奥秘是不够的，他称之为伟大的奥秘。当他谈到福音的果实时，圣经中使用了多么奇妙的词语：“超乎人所能理解的平安”（腓立比书 4:7），“无法言喻和荣耀的喜乐”（彼得前书 1:8），“我们从黑暗中被带到奇妙的光明中”（彼得前书 2:9），好像福音中的一切都充满了奇迹，无论是事物本身还是它的果实。确实，所有具有相同的灵性，并且在某种程度上能够看到这些卓越奥秘的人，他们在某种程度上都像受福的使徒一样被安排好了，也就是说，他们的内心是充实的，相应地，他们的表达也是充实的。口中说出的话是心灵的丰富和宝藏。 因此，让我们为我们的心灵的死寂、迟钝和狭隘感到羞愧，当我们要构思或谈论这些事情时，努力用充分的表达来表达它们。

(1.) And that we may the better do this, let us labour to have as deep conceits in our understandings as we can of that mystery of sinfulness that is in us, and that mystery of misery. It is not to be conceived the cursed state we are in by nature. It is not to be conceived what a depth of corruption is in this heart of ours, and how it issues out in sinful thoughts, and speeches, and actions every day. Indeed, there is a height, and breadth, and depth of corruption in man's heart; and there is a height, and breadth, and depth of the misery of man. For as it is said of this blessed estate, 'neither eye hath seen, nor ear hath heard, nor hath entered into the heart of man to conceive the things that God hath prepared for those that love him,' Isa. 64:4. So indeed, neither eye hath seen, nor ear hath heard, nor hath entered into the heart of man to conceive the misery that men are in by nature; only there are some flashes of conscience, to give a little taste in this world, of that misery that men in the state of nature fall into, when they go hence. Therefore the more clear knowledge we have of the mystery of corruption—how prone our hearts are to deceive us—and of the great misery we are in by nature, the more we shall wonder at the boundless and bottomless goodness of God in the mystery of our salvation. The one will sharpen the appetite of the other. And, indeed, we ought to have views of these two every day, to look to the state we are brought out of if we believe. If we be not yet in the state of grace, consider but what we are, how little there is between us and eternal destruction, that we are ready to drop into hell irrecoverably; and withal, consider again the infinite love of God in Jesus. These be things fit to take up our thoughts.
为了更好地做到这一点，让我们努力在我们的理解中拥有尽可能深刻的概念，关于我们内心的罪恶之谜和痛苦之谜。我们无法想象我们天生所处的可悲状态。我们无法想象我们内心有多么深的腐败，以及它如何每天以罪恶的思想、言语和行动表现出来。事实上，人心中有着腐败的高度、广度和深度；人的痛苦也有着高度、广度和深度。正如经文所说：“从来没有人听见，没有人耳朵听见，没有人眼睛看见，除了你为那等候他的人所预备的。”（以赛亚书 64:4）事实上，没有人的眼睛看见，没有人的耳朵听见，没有人的心灵能够想象人类在天生状态下所处的痛苦；只有一些良心的闪光，给予这个世界一点点品尝，让人们了解在他们离开这个世界时，他们在天生状态下所陷入的痛苦。 因此，我们对腐败之谜有越清晰的认识——我们的内心是如何容易欺骗我们自己的，以及我们天生所处的巨大苦难——我们就越会对神在我们救赎之谜中的无尽和无底的善良感到惊奇。一个会激发对另一个的渴望。实际上，我们每天都应该有对这两个方面的观察，看看我们所相信的状态。如果我们还没有进入恩典的状态，只需考虑一下我们是什么样子，我们与永恒的毁灭之间有多少差距，我们准备无法挽回地掉入地狱；同时，再次考虑上帝在耶稣里的无限爱。这些都是值得我们思考的事情。

(2.) Again, If we would have large and sensible thoughts and apprehensions of these things, such as the blessed apostle, let us set some time apart to meditate of these things, till the heart be warmed; let us labour to fasten our thoughts, as much as we can, on them every day; to consider the excellency of this mystery of religion in itself, and the fruit of it in this world and in the world to come. It is a good employment; for from thence we shall wonder at nothing in the world besides. What is the reason that men are taken up with admiration of petty mysteries, of poor things? Because their thoughts were never raised up to higher considerations. A wise man will wonder at nothing, because he knows greater things than those objects presented to him, he hath seen greater measures than those; so it is with a wise Christian. Do you think he will stand wondering at great and rich men, at great places and honours, and such things? Indeed, he knows how to give that respect that is due. Alas!* he hath had greater matters in the eye of his soul, and hath what is great in this world to him, to whom the world itself is not great. What is great in this world to him to whom Christ is great; to whom heaven and the mysteries of religion are great? All things else are little to him to whom these things are great. Christ took up his disciples, when they said, 'O, Master, what kind of stones are here?' Here are 'goodly stones and buildings' indeed. 'Oh,' saith Christ, 'are these the things you wonder at? I tell you, that not one stone shall be left upon another,' Mat. 24:2. So it is the nature of shallow men to wonder at the things of this world, to be taken with empty vain things. Are these the things we wonder at? If we would wonder, let us come to religion. There we have him 'whose name is Wonderful,' Isa. 9:6. Christ's name is Wonderful, because all is wonderful in Christ. He is wonderful in his person, in his offices, in the managing of them; to bring us to life by death, to glory by shame. He is wonderful in his government of his church, to govern by afflictions, by conforming us to himself, to bring us to glory; to perfect his work in abasement; to bring it low that he may raise it after. There are wonders every way in Christ, not only in himself, but in all his courses. There is 'peace that passeth understanding,' joy unspeakable and glorious. Religion will teach us what to admire† at. We see those that are under antichrist, under the mystery of iniquity, it is said, Rev. 17:8, 'They wonder at the beast.' Oh what a goodly order they have among them, one under another! What a wise fabric it is! What a linking together of things! All is wonderful. Indeed, it is fit for them to wonder at, that have not seen these wondrous mysteries of the gospel; but those that have spiritual eye-salve to enlighten the eye of their souls, to see these blessed mysteries how great they are, they will be far from wondering at any earthly thing, much less at the mystery of antichrist. It is a 'great mystery,' therefore,
再次，如果我们能够对这些事情有着广阔而敏锐的思考和理解，就像那位有福的使徒一样，让我们抽出一些时间来沉思这些事情，直到心灵被温暖；让我们努力将思想尽可能地集中在这些事情上，每天都考虑宗教奥秘本身的卓越性以及在今世和来世的果效。这是一项很好的工作；因为从那里起，我们将对世界上的任何事情都不再感到惊奇。为什么人们对微小的奥秘、贫乏的事物感到惊叹呢？因为他们的思想从未提升到更高的层次。一个聪明的人不会对任何事情感到惊讶，因为他知道比那些呈现在他面前的对象更伟大的事物，他见过比那些更伟大的尺度；一个聪明的基督徒也是如此。你认为他会对伟大而富有的人、伟大的地位和荣誉等事物感到惊讶吗？实际上，他知道如何给予应有的尊重。唉！他的灵魂眼中有更重要的事物，对于他来说，这个世界上的伟大对他来说并不重要。 对于那些把基督视为伟大的人来说，世界上的伟大之处是什么？对于那些把天堂和宗教的奥秘视为伟大的人来说呢？对于这些人来说，其他一切都微不足道。当门徒们说：“哦，主啊，这里的石头是什么样的？”基督带领他们说：“这些的确是漂亮的石头和建筑物。”“哦，”基督说，“你们惊奇的是这些东西吗？我告诉你们，连一块石头都不会留在另一块石头上。”（马太福音 24:2）这就是浅薄之人的本性，他们惊奇于世俗之物，迷恋虚空的东西。这些是我们惊奇的东西吗？如果我们想要惊奇，让我们来到宗教中。在那里，我们有那位“奇妙的名”（以赛亚书 9:6）。基督的名字是奇妙的，因为基督的一切都是奇妙的。他的人格、他的职责、他的管理方式都是奇妙的；通过死亡使我们重获生命，通过羞辱使我们得荣耀。他在治理教会方面也是奇妙的，通过苦难来治理，通过使我们与他相符来带领我们走向荣耀；通过卑微来完善他的工作，使之降低，然后再提升。基督的一切方面都有奇迹，不仅仅是他本身，还有他的一切行动。 有一种“超越理解的平安”，无法言喻和荣耀的喜悦。宗教会教导我们要欣赏什么。我们看到那些在敌基督之下，在罪孽的奥秘之下的人，正如启示录 17:8 所说，“他们对那兽大为希奇。”哦，他们之间有多么美好的秩序，一个在另一个之下！多么智慧的结构！多么紧密地连接在一起！一切都是奇妙的。确实，对于那些没有见过福音的奇妙之处的人来说，他们对此感到惊奇是合适的；但那些有属灵眼膏来照亮灵魂之眼，看到这些祝福的奥秘有多么伟大的人，他们将远离对任何地上的事物感到惊奇，更不用说对敌基督的奥秘感到惊奇了。这是一个“巨大的谜”，因此，

Use 2. Let us bring great endeavours to learn it, and great respect towards it, and great love to God for it. Let every thing in us be answerable to this 'great mystery,' which is a 'great mystery.'
使用 2。让我们付出巨大的努力去学习它，对它怀有巨大的尊重，对上帝怀有巨大的爱。让我们内心的一切都与这个“伟大的奥秘”相应，这是一个“伟大的奥秘”。

'Without Controversy'
毫无争议

It is so under the broad seal of public confession, as the word ὁμολογουμένως in the general signifies; by the confession of all, it is 'great.' It is a confessed truth, that the 'mystery of godliness is great.' As if the apostle had said, I need not give you greater confirmation; it is, without question or controversy, a great mystery.
这是公众承认的广泛印证，正如希腊文中的ὁμολογουμένως一词在一般情况下的意义所指；众所周知，这是一个“伟大”的承认。这是一个公认的事实，即“敬虔的奥秘是伟大的”。仿佛使徒说，我不需要给你更大的确认；毫无疑问，这是一个伟大的奥秘。

Obj. What is more opposed than the mystery of godliness?
什么比敬虔的奥秘更相对立呢？

Ans. We must therefore take St Paul's meaning in a right sense. It is therefore 'a great mystery,' because it is controverted by so many great wits.* Were it altogether obvious and open, they would never controvert it. Upon these two reasons it is without controversy.
答：因此，我们必须以正确的意义理解圣保罗的意思。因此，它是“一个伟大的奥秘”，因为它被许多伟大的才智所争议。如果它完全明显和公开，他们永远不会争议它。基于这两个原因，它是毫无争议的。

(1.) First, In itself, it is not to be doubted of. It is a great grounded truth, as lightsome and clear as if the gospel were written with a sunbeam, as one saith (e). There is nothing clearer and more out of controversy than sacred evangelical truths.
首先，就本身而言，这是毋庸置疑的。这是一个根深蒂固的真理，如同福音书用阳光写成一样明亮清晰，正如有人所说的那样。没有什么比神圣的福音真理更清晰、更无争议了。

(2.) And as they are clear and lightsome in themselves, so they are apprehended of all God's people. However it be controverted by others, yet they are not considerable. All that are the children of the church, that have their eyes open, they confess it to be so, and wonder at it as a 'great mystery.' They without all doubt and controversy embrace it. Things are not so clear in the gospel that all that are sinful and rebellious may see whether they will or no. For then it were no great matter to have faith; it were no great matter to be a Christian; and then men could not be rebellious, because things would be so clear. Things are not so clear in the gospel that they take away all rebellion; and that it is not a grace to see that they are clear; to those that are disposed and have sanctified souls, they are 'without controversy;' and things are said to be in Scripture as they are to those that are holily disposed. The immortality of the soul, it is clear by reason from nature, yet notwithstanding, ill-disposed souls will not be convinced of the soul's immortality, but live and die like atheists in that particular. The reason is clear; but it is not clear to a lumpish, ill-disposed, perverse soul. Therefore God doth carry the manifestation of evangelical truths especially, that they may be clear to those whose eyes are open, and not to others: not because they are not clear to them if their eyes were open, but because they oppose them, and raise up rebellion and stubbornness of heart against them. It is an undeniable argument to prove the Scripture to be the word of God, to a well-disposed soul, but come to another, and he will never leave cavilling. Yet a man may say, 'without controversy,' it is the word of God, because it is so to a sanctified soul. Other persons are not considerable in divine things. Therefore the apostle speaks of them, as they are to God's people, 'without controversy.' Hence then, we may know who is a true Christian; he that brings a firm assent to evangelical truths, that they are 'great without controversy.'
（2）它们本身清晰明了，所有上帝的子民都能理解。尽管有人对此有争议，但这些争议并不重要。所有属于教会的子民，只要他们睁开眼睛，都会承认这一点，并将其视为一个“伟大的奥秘”。他们毫无疑问地接受它，毫无争议地接受它。福音中的事情并不是如此清晰，以至于所有有罪和叛逆的人都能看到他们是否愿意。因为那样的话，相信就没有什么大不了的事情了；成为基督徒也没有什么大不了的事情了；那么人们就不能叛逆了，因为事情会变得如此清晰。福音中的事情并不是如此清晰，以至于它们消除了所有的叛逆；看到它们清晰的事实并不是一种恩典；对于那些有意愿和有圣洁的灵魂的人来说，它们是“毫无争议的”；圣经中所说的事情就像对那些有圣洁意愿的人来说一样。灵魂的不朽是通过自然的理性清晰明了的，然而，心地不正的灵魂仍然不会相信灵魂的不朽，而是在这一点上像无神论者一样生活和死去。 原因很明确，但对于一个愚钝、心地不善、执拗的灵魂来说并不明确。因此，上帝特别传达福音真理的显明，是为了让那些有睁开眼睛的人明白，而不是为了让其他人明白：并不是因为如果他们睁开眼睛就不明白，而是因为他们反对这些真理，对抗并顽固地抵制它们。对一个心地善良的灵魂来说，这是一个无可否认的证明圣经是上帝的话语的论据，但对另一个人来说，他永远不会停止挑剔。然而，有人可能会说，“毫无疑问”，这是上帝的话语，因为对一个成圣的灵魂来说是如此。其他人在神圣的事物中并不重要。因此，使徒将他们视为对上帝的子民来说是“毫无争议的”。因此，我们可以知道谁是真正的基督徒：那些对福音真理坚定地表示同意的人，认为它们是“毫无争议的伟大真理”。'

Quest. But is there no staggering, is there no formido contrarii?† Is there no fear that it may be otherwise?
但是难道没有令人震惊的事情吗？难道没有对立的恐惧吗？难道没有担心可能会有不同的事情发生吗？

Ans. Yes. But in faith, as far as it is faith, there is no doubting, no contrariety; for staggering and wavering is contrary to the nature of faith and believing. But because there are two contrary principles always in a believer, therefore there is doubting in a believer, and wavering. Therefore we are exhorted to grow more and more; and the end of the ministry is not only to lay the foundation of a believer at the first, but to build them up, that they be not carried away with every vain doctrine. It is a truth, confessed to be true; for divine truths are conveyed in an history, in the history of the gospel; and what ground have we to call them in question, more than the story of Thucydides, or the story of Livy, or such like? We take them, because they are the histories of such times. So the mystery of the gospel is 'without controversy,' because it is a mystery in a history. In this respect a man is more unreasonable that denies it, than he that denies Livy's book to be Livy's, or Tacitus to be Tacitus. No man calls these into question. Why should we question this that is the 'mystery of godliness,' set down in the history of Christ, of his birth, his life, and death? &c. But not to press that further.
答案：是的。但是，就信仰而言，只要是真正的信仰，就没有怀疑，没有相反之处；因为摇摆和犹豫是与信仰和相信的本质相悖的。但是因为在一个信徒中总是存在两个相反的原则，所以信徒中存在怀疑和犹豫。因此，我们被劝告要不断成长；传道的目的不仅是在最初为信徒奠定基础，而且要建立他们，使他们不被每一种虚妄的教义所带走。这是一个被承认为真实的真理；因为神圣的真理是通过历史来传达的，通过福音的历史来传达；我们有什么理由对它们提出质疑，比如对修昔底德的故事或利维的故事提出质疑？我们接受它们，因为它们是那个时代的历史。所以福音的奥秘是“无可争辩的”，因为它是一个历史中的奥秘。在这方面，否认它的人比否认利维的书是利维的，或者塔西佗是塔西佗的人更不合理。没有人对这些提出质疑。为什么我们要对这个被称为“敬虔之谜”的事物提出质疑，它记载在基督的历史中，他的诞生、他的生活和死亡等等？ 但不要再进一步追问。

Use 1. I will only make that use of it that a great scholar in his time once did upon the point, a noble earl of Mirandula (f). If there be no calling these things into question, if they have been confirmed by so many miracles, as they have been in a strict sense, why then, How is it that men live as if they made no question of the falsehood of them? What kind of men are those that live as if it were 'without controversy,' that Christian truths had no truth at all in them? Men live so carelessly and profanely, and slight and scorn these great mysteries, as if they made no question but they are false (g). The lives of men shew that they believe not this. That it is out of the question true: to give an instance or two. If a man were to go through a storm for some great matter, if he did believe he should have some great preferment, would he not adventure? Certainly he would. Those, therefore, that will not venture anything for this excellent treasure, this unsearchable treasure, for his interest in the gospel, do they believe it? He that will not part with a penny for the gaining of a thousand pounds, doth he believe that he shall have so much? Certainly he doth not. There is such a disproportion between that that he parts with, and that that is promised, that if he did believe it, his heart would yield and assent to it, he would redeem it with the loss of such a petty thing; much more in this case, having such an excellent treasure propounded. Those, therefore, that will deny themselves no lust, that will part with nothing for Christ's sake, do they believe these things that the apostle saith are 'without controversy'? Certainly they do not; for there is a less disproportion in the things I named before, than between any earthly thing and the great good things we have discovered here in the mysteries of salvation. Therefore, we may see by this, there is little faith in the world.
我只会像一位伟大的学者一样使用它，他是当时的一位贵族 Mirandula 伯爵。如果这些事情没有被质疑，如果它们已经通过了如此多的奇迹的确认，就像严格意义上的那样，那么为什么人们生活得好像对它们的虚假性毫无疑问呢？那些生活得好像这些基督教真理根本没有真理的人是什么样的人？人们生活得如此漫不经心、亵渎，轻视和嘲笑这些伟大的奥秘，好像他们毫不怀疑它们是假的。人们的生活表明他们不相信这一点。这是毫无疑问的真实：举个例子。如果一个人为了一件重要的事情而冒着风暴，如果他相信他会得到一些重要的晋升，他会不会冒险呢？当然会。因此，那些不愿为这个卓越的宝藏冒险的人，这个无法探究的宝藏，为了他在福音中的利益，他们相信吗？一个人不愿为了赚取一千英镑而放弃一便士，他相信他会得到那么多吗？当然不相信。 他所放弃的与所承诺的之间存在着如此的不均衡，以至于如果他相信了，他的心会屈服并同意，他会为了失去这么微不足道的东西而赎回它；更何况在这种情况下，有这样一个卓越的宝藏被提出。因此，那些不愿为基督而放弃任何欲望的人，他们是否相信使徒所说的“无可争议”的事情呢？当然不相信；因为我之前提到的事情之间的不均衡要小于任何尘世之物与我们在救赎奥秘中发现的伟大福音之间的不均衡。因此，我们可以从中看出，世界上的信仰很少。

Use 2. Again, in that he saith, 'Without controversy,' or confessedly, 'great is the mystery of godliness:' here we may know then, what truths are to be entertained as catholic universal truths, those that without question are received. Then, if the question be, which is the catholic truth—popery, or our religion—I say, not popery, but our religion. I prove it from hence. That which 'without controversy,' all churches have held from the apostles' time (yea, and the adversaries and opposites of the church), that is catholic. But it hath been in all times, and in all churches, even among the adversaries held, the positive points of our religion, that the Scripture is the word of God; that it is to be read; that Christ is the mediator; that Christ hath reconciled God and man, &c.,—all the positive parts of our religion have been confessed, 'without controversy,' ever since the apostles' times, of all writers; and are still, even among the papists themselves, for they hold all the positive points that we do: they hold the reading of the Scripture, but not in the mother tongue; they hold that the Scripture is the word of God, but not alone, but traditions also; that Christ is mediator, but not alone. So they add their part, but they hold the positive parts that we hold. Therefore I ground that from the text: that which 'without controversy' hath been held in all times and ages of the church, and 'without controversy' held by ourselves and the adversaries, it is more catholic and general than those things wherein they dissent from us, that were neither held from the apostles' times (for they were the inventions of popes, one after another; their fooleries, wherein they differ from us, they are late inventions, and we hold them not), they are less catholic than that that they and we and all Christians hold ever since the apostles' times. But to come to a use of practice.
使用 2.再者，他说：“无可争辩的是，神秘的事奉是伟大的。”在这里，我们可以知道什么样的真理应该被视为普遍的真理，即那些毫无疑问地被接受的真理。那么，如果问题是，哪种是普遍真理——天主教，还是我们的宗教——我说，不是天主教，而是我们的宗教。我从这里证明。从使徒时代开始，“无可争辩的”所有教会都持有的东西（甚至教会的对手和反对者），那就是普遍的。但在所有时代和所有教会中，甚至在对手中，我们宗教的肯定观点一直存在，即圣经是神的话语；它应该被阅读；基督是调解者；基督已经调和了上帝和人类等等。自从使徒时代以来，我们宗教的所有积极部分都已被承认，'毫无争议'，所有作家都是如此；甚至在天主教徒中，他们也持有我们所持有的所有积极观点：他们认同阅读圣经，但不用母语；他们认为圣经是上帝的话语，但不仅仅是圣经，还有传统；他们认为基督是中保，但不是唯一的。所以他们加入了他们的一部分，但他们持有我们所持有的积极观点。因此，我从这段文字中得出结论：在教会的所有时代和年代中，“毫无争议”地持有的东西，以及我们和对手都“毫无争议”地持有的东西，比起他们与我们不同的东西更具普遍性和广泛性，因为后者既不是自使徒时代以来一直被持有的（因为它们是一个接一个的教皇的发明；他们与我们不同的愚蠢之处是后来的发明，我们不持有它们），它们比起他们、我们和所有基督徒自使徒时代以来一直持有的东西来说，不够普遍。但是，来谈谈实践的用途。

Use 3. Therefore when we have the truths of religion discovered to us by the ministry, or by reading, &c., when they are conveyed to our knowledge by any sanctified means, let us propound these queries to our own souls, Are these things so or no? Yes. Do I believe them to be so or no? Yes. If I do believe them, then consider what the affection and inward disposition is; whether it be suitable to such things, and so work upon our hearts that our knowledge may be affective knowledge, a knowledge with a taste, that sinks even to the very affections, that pierceth through the whole soul; that the affections may yield, as well as the understanding; and let us never cease till there be a correspondence between the affection and the truth. Are they true? Believe them. Are they good? Embrace them. Let us never rest till our hearts embrace them, as our understanding conceives them. And let us think there is a defect in our apprehensions, that we call them into question, if the affections embrace them not; for alway, answerable to the weight and the depth of the apprehension of the truth, is the affection stirred up, and the will stirred up to embrace it. A man knows no more in religion than he loves and embraceth with the affections of his soul.
因此，当我们通过传道或阅读等方式了解到宗教的真理时，让我们向自己提出以下问题：这些事情是真的吗？是的。我相信它们是真的吗？是的。如果我相信它们是真的，那么考虑一下我的情感和内心的倾向是否与这些事情相符，是否能够影响我们的内心，使我们的知识成为有感知的知识，一种能够触动情感的知识，能够渗透到整个灵魂深处的知识；让情感和理解力一起发挥作用；直到情感与真理相一致，我们永远不会停止。它们是真的吗？相信它们。它们是好的吗？拥抱它们。让我们永远不停止，直到我们的内心像我们的理解一样接受它们。如果情感不能接受它们，让我们认为我们对它们的理解有缺陷；因为与对真理的理解的重要性和深度相对应，情感和意愿也会被激发起来去接受它们。 一个人在宗教方面所知道的，不过是他用灵魂的感情去爱和拥抱的程度。

The affections are planted for this end upon the report of that which is good to them, to embrace it, to join with it. Therefore let us never think our state good, till we find our hearts warmed with the goodness of divine supernatural truths. 'Oh! how do I love thy law!' saith David, Ps. 119:97. He wonders at his own affections. Let us labour to have great affections, answerable to the things; and never leave till we can love them and joy and delight in them, as the greatest things; and with blessed St Paul, account 'all as dung and dross, in comparison of them,' Philip. 3:8. That knowledge is only saving knowledge that works the heart to a love, to a joy and delight, that works the whole man to practice and obedience; that is only spiritual knowledge. All other knowledge serves for nothing but to minister God matter of justifying our damnation; that our damnation will be just; that knowing these things, we do not work our hearts to love them, but we rest in the naked barren knowledge of them. It is a pitiful thing, to know things no further and no deeper, than to minister matter of our just damnation. Now all that have not a transforming knowledge, that have not a spiritual knowledge, they are in this state. Therefore we should labour to see spiritual things, in a spiritual light; for where spiritual light is, there is alway spiritual heat; where spiritual evidence is in the understanding, there is spiritual embracing in the affections. Evidence brings quickness. Supernatural light and supernatural life, they go together. Let us labour, therefore, that our apprehension of these great mysteries may be supernatural and spiritual; and then as the judgment apprehends them 'without controversy' to be true, the affections will be present, to close with them. So much for the preface, 'without controversy, great is the mystery of godliness.' Now we come to the particulars of this great mystery,
感情是为了这个目的而种植的，即根据对好事物的报道来接受它并与之融合。因此，除非我们发现自己的心灵被神圣超自然真理的美好所温暖，否则我们永远不要认为自己的状态是好的。“哦！我是多么爱你的律法！”大卫说，诗篇 119:97。他对自己的感情感到惊讶。让我们努力拥有与事物相称的强烈感情，直到我们能够像对待最伟大的事物一样去爱它们、欢乐和享受它们，并像保罗一样，把“一切都当作粪土和垃圾，与这些相比”，腓立比书 3:8。只有那种能够使心灵产生爱、欢乐和喜悦，使整个人实践和顺服的知识才是拯救的知识；那才是属灵的知识。其他所有的知识都只是为了给上帝提供证明我们应该被定罪的理由；我们的定罪是公正的；我们知道这些事情，却没有使我们的心灵为之而动，而只是停留在对它们的赤裸裸的知识中。只知道事物到这种程度，没有更深入的了解，是可悲的。 现在所有没有转化的知识，没有灵性知识的人都处于这种状态。因此，我们应该努力以灵性的眼光看待灵性的事物；因为在灵性的光中，总是有灵性的热度；在理解中有灵性的证据，就会在情感中有灵性的接纳。证据带来迅速。超自然的光和超自然的生命是相辅相成的。因此，让我们努力使我们对这些伟大的奥秘的理解是超自然和灵性的；然后，当判断无可争议地认为它们是真实的时候，情感也会出现，与之相符。至于前言，“无可争议，神秘的敬虔是伟大的”。现在我们来谈谈这个伟大的谜团的细节

'God Manifested in the Flesh.'
神在肉身中显现。

This, and the other branches that follow, they are all spoken of Christ. Indeed, the 'mystery of godliness' is nothing but Christ, and that which Christ did. Christ was 'manifested in the flesh, justified in the Spirit, seen of angels, preached to the Gentiles, believed on in the world, received up in glory.' So that from the general we may observe this, that
这个，以及其后的其他分支，都是关于基督的。事实上，“敬虔的奥秘”就是基督，以及基督所做的事情。基督“在肉身显现，在灵性中被证明为义，在天使面前显现，在外邦人中传扬，在世人中被信仰，在荣耀中被接纳。”因此，从总体上我们可以观察到这一点。

Christ is the scope of the Scripture
基督是圣经的范围

Christ is the pearl of that ring; Christ is the main, the centre wherein all those lines end. Take away Christ, what remains? Therefore in the whole Scriptures, let us see that we have an eye to Christ; all is nothing but Christ. The mystery of religion is Christ 'manifested in the flesh, justified in the Spirit,' &c., all is but Christ.
基督是那枚戒指的珍珠；基督是主要的，是所有那些线条的中心。除去基督，还剩下什么？因此，在整个圣经中，让我们注视基督；一切都只是基督。宗教的奥秘就是基督“在肉身显现，在灵性称义”，等等，一切都只是基督。

And that is the reason the Jews understand not the Scriptures better, because they seek not Christ there. Take away Christ, take away all out of the Scriptures, they are but empty things. Therefore, when we read them, think of somewhat that they may lead us to Christ, as all the Scriptures lead, one way or other, to Christ, as I might shew in particular, but I only name it in general.
这就是犹太人不太理解圣经的原因，因为他们在那里寻找不到基督。除去基督，圣经中的一切都是空洞的东西。因此，当我们阅读它们时，要想一些可能引导我们去寻找基督的东西，因为所有的圣经都以某种方式引导我们去寻找基督，我可以具体展示，但我只是总体上提到它。

He begins here with this, 'God manifested in the flesh;' not God taken essentially, but taken personally. God, in the second person, was manifested. All actions are of persons. The second person was incarnate. The three persons are all God; yet they were not all incarnate, because it was a personal action of the second person.
他从这里开始，'神在肉身中显现'；不是神本质上被取走，而是个人上被取走。神，以第二人称，被显现。所有的行动都是由个人完成的。第二人被道成肉身。三位一体都是神；然而他们并非都道成肉身，因为这是第二人的个人行动。

Quest. And why in that person?
为什么是那个人？

Ans. 1. Because he was the image of God. And none but the image of God could restore as to that image. He was the Son of God, and none but the natural Son could make us sons. He is the 'wisdom' of the Father, to make us wise, and he is the 'first beloved' to make us beloved. Such reasons are given by the school-men, and not disagreeable to Scripture. For, indeed, it is appropriate to the second Person, the great work of the incarnation, 'God in the flesh.' Therefore they usually compare the incarnation of Christ to a garment made by three virgins, sisters; and one of them wears it. So all the three persons had a hand in the garment of Christ's flesh. The Father had a work in it, and the Holy Ghost sanctified it, yet he only were it. Therefore the second person is 'God manifest in the flesh.'
因为他是上帝的形象。只有上帝的形象才能使我们恢复到那个形象。他是上帝的儿子，只有自然的儿子才能使我们成为儿子。他是父亲的“智慧”，使我们变得聪明，他是“第一所爱”，使我们成为所爱的人。这些理由是学者们提出的，与圣经并不矛盾。实际上，这与第二位的人格，即“神成肉身”的伟大工作相符。因此，他们通常将基督的道成肉身比作由三个姐妹制作的衣服，其中一个穿着。所以三位一体的神都参与了基督肉身的衣服。父亲在其中有一份工作，圣灵使其成圣，但只有他穿着。因此，第二位是“神在肉身中显现”。

By 'flesh,' here, is meant human nature; the property of human nature, both body and soul. And by 'flesh' also, is usually understood the infirmities and weakness of man, the miserable condition of man. So 'God manifest in the flesh,' that is, in our nature and the properties of it, he put that on; and not only so, but our infirmities, and weaknesses, our miseries, and which is more, he took our flesh when it was tainted with treason, our base nature after it was fallen, which was a wondrous fruit of love. As if one should wear a man's colours or livery after he is proclaimed traitor; it is a great grace to such a man. For Christ to wear our garment when we were proclaimed traitors, after we were fallen, it was a wondrous dignation.* And he took not only our nature, but our flesh. He was 'God manifest in the flesh,' that is, in the infirmities of our nature. He took our whole nature, a human body and human soul. And he took our nature upon him when it was at the worst; not in innocency, but with all the infirmities that are natural infirmities, not personal. Therefore he came to be so that he might be pitiful.
在这里，“肉体”指的是人的本性；人的本性，包括身体和灵魂的属性。而且，“肉体”通常也被理解为人的软弱和脆弱，人的悲惨状况。所以，“上帝显现在肉体中”，也就是说，他穿上了我们的本性和本性的属性；不仅如此，他还承担了我们的软弱、脆弱、悲惨，更重要的是，他在我们背叛之后，接受了我们被玷污的肉体，接受了我们堕落后的卑劣本性，这是爱的奇妙结晶。就像一个人在被宣布为叛徒之后仍然穿着他的颜色或制服一样；对于这样的人来说，这是一种伟大的恩典。对于基督来说，在我们被宣布为叛徒之后，我们堕落之后，他穿上我们的衣服，这是一种奇妙的尊荣。他不仅接受了我们的本性，还接受了我们的肉体。他是“上帝显现在肉体中”，也就是说，在我们本性的软弱中。他接受了我们完整的本性，一个人的身体和人的灵魂。而且，他在我们本性最糟糕的时候接受了我们的本性；不是在无辜的状态下，而是带着所有天然的软弱，而不是个人的软弱。因此，他来到这个世界，以便他可以怜悯我们。

Quest. You will say, How can he be pitiful? There are many infirmities that he took not upon him; he took not upon him all infirmities.
问题。你会说，他怎么会可怜呢？有很多弱点他没有承担；他没有承担所有的弱点。

Ans. I answer, by proportion to those that he took, he knew how to be pitiful to those he took not. He is infinitely wise. He knows how to make the proportion. It is often set down, in Heb. 2:18 and Heb. 4:15, as one end of his taking our nature upon him, that he might be a pitiful and merciful redeemer.
答案：他知道如何对那些他没有接纳的人表示怜悯，与他接纳的人的比例相称。他是无比智慧的。他知道如何保持比例。在希伯来书 2:18 和希伯来书 4:15 中，经常提到他接纳我们的本性的目的之一是成为一个有怜悯和仁慈的救赎者。

Obj. But some will say, Indeed, he took my nature and the general infirmities, as weariness, and hunger, and the like; but I am sick and troubled in mind and conscience.
但有人会说，确实，他承担了我的本性和一般的弱点，比如疲劳、饥饿等等；但我在心灵和良心上感到病痛和困扰。

Ans. Though he felt not all particular grievances, yet notwithstanding, having taken our nature upon him, that he might be pitiful and merciful, according to the proportion that he felt himself, he knows how to pity us in our sicknesses, and losses, and crosses, every way. And for the chief, the trouble of mind, alas! he knew it in that great desertion, when he cried out, 'My God, my God, why hast thou forsaken me!' So we may comfort ourselves that we have a merciful, and pitiful, and gracious Saviour, 'God in the flesh.' He hath taken our flesh upon him for that purpose, that he might have experimental knowledge of our infirmities and weaknesses, and from that he might be the more sweet, and kind, and gentle to us. He was not sick himself; but by experience of labour, and thirst, and the like, he knew what it was to be sick by that he felt. He knew not what it was to sin and to be troubled for sin, because he felt it not in himself; but being our surety for sin, and feeling the wrath of God for it, he had experience to be compassionate from this. He was weary, to pity those that are weary; he was hungry, to pity them that are hungry; he was poor, to pity those that are so; he was misused and reproached, to pity those that are in the like condition. You can name nothing, but he can out of his own experience be merciful and pitiful unto.
虽然他并没有感受到所有特定的委屈，但是，他已经承担了我们的本性，以便能够怜悯和宽恕，根据他自己的感受，他知道如何在我们生病、失去和遭受困扰的时候怜悯我们。至于最重要的心灵痛苦，唉！他在那个被遗弃的时刻体会到了，当他呼喊着：“我的神，我的神，你为什么离弃我！”因此，我们可以安慰自己，我们有一个仁慈、怜悯、宽恕的救主，“神降世为人”。他为此而承担了我们的肉体，以便他能够亲身体验我们的软弱和无力，并从中对我们更加温柔、善良、温和。他自己并没有生病；但通过劳累、口渴等经历，他知道生病的感觉。他不知道犯罪和为罪而痛苦是什么感觉，因为他自己没有感受到；但作为我们的代保人，他为罪而感受到了上帝的愤怒，从而有了同情心的经验。 他疲倦，同情那些疲倦的人；他饥饿，同情那些饥饿的人；他贫穷，同情那些贫穷的人；他受到虐待和责备，同情那些处于类似境况的人。你可以提出任何事情，但他都能从自己的经历中体会到怜悯和同情。

In that God, the second person, appeared in our nature, in our weak and tainted disgraced nature after the fall; from hence comes,
在那位上帝中，第二位出现在我们的本性中，出现在我们脆弱和被玷污的堕落本性中；由此而来，

1. First of all, the enriching of our nature with all graces in Christ, as it is in Col. 2:3, 'All the treasures of wisdom and knowledge are in him,' in our nature. In Christ there is abundance of riches. Our nature in him is highly enriched. Hence comes again,
首先，我们的本性在基督里被赋予了所有的恩典，正如歌罗西书 2:3 所说，“智慧和知识的一切宝藏都在他里面”，在我们的本性中。在基督里有丰富的财富。我们在他里面的本性得到了极大的丰富。因此，再次来到

2. The ennobling of our nature. In that God appeared in our nature it is much ennobled. When our nature is engraffed into a higher stock, a mean graff or syens,* into so glorious a stock as Christ, it is a high dignity. That now our flesh is married to the second person, it is a wondrous advancement of our nature, even above the angel call, 'He took not the nature of angels,' Heb. 2:16. It was a great exaltation to our nature, that God should take it into the unity of his person, for the human nature of Christ had no subsistence but in the second person. And this doth not any way debase the human nature of Christ, that it had no subsistence but in the Godhead. Peter, and James, and John, &c., had a subsistence of their own, but Christ had no subsistence but in the second person. And yet, I say, it did no way demean the human nature of Christ, because it was advanced to a higher stock, where it hath a glorious subsistence and being.
我们本性的尊贵。当上帝显现在我们的本性中时，它变得更加尊贵。当我们的本性嫁接到更高的树干上，一个平庸的嫁接或 syens*，嫁接到如此荣耀的基督树干上，这是一种高贵。现在我们的肉体与第二位格结合，这是我们本性的奇妙提升，甚至超过了天使的呼召，“他没有拿住天使的本性”（希伯来书 2:16）。上帝将我们的本性融入他的位格中，这对我们的本性是一种巨大提升，因为基督的人性只存在于第二位格中。而这并不以任何方式贬低基督的人性，因为它被提升到了更高的树干上，在那里它有着荣耀的存在和实在。

3. In the third place, hence comes the enabling of our nature to the work of salvation that was wrought in our nature. It came from hence, 'God was in the flesh.' From whence was the human nature enabled to suffer? Whence was it upheld in suffering, that it did not sink under the wrath of God? 'God was in the flesh.' God upheld our nature. So that both the riches, and dignity, and the ableness of our nature to be saving and meritorious, all came from this, that God was in our nature.
第三点，因此我们的本性得以参与在我们本性中完成的救赎工作。这是因为“上帝降临人间”。人性从何处得以承受苦难？从何处得以在苦难中坚持，不被上帝的愤怒所击垮？“上帝降临人间”。上帝扶持了我们的本性。因此，我们的本性的丰富、尊贵和能力，以实现拯救和获得功德，都源自上帝降临在我们的本性中。

4. And hence comes this likewise, that whatsoever Christ did in our nature, God did it, for God appeared in our nature. He took not upon him the person of any man, but the nature. And therefore our flesh and the second person being but one person, all that was done was done by the person that was God, though not as God. Therefore when he died, God died; when he was crucified, God was crucified. If he had been two persons, he had died in one person, and the other had not died. Now, being but one person, though two natures, whatsoever was done in the [one] nature, the person did it according to the other nature. He could not die as God. Therefore, because in love he would die, and be a sacrifice, he would take upon him such a nature wherein he might be a sacrifice. This is a great dignity, that our nature is taken into the unity of the person of the Son of God. Therefore hence it comes, I say, that whatsoever was done in our nature God did it.
因此，同样地，基督在我们的本性中所做的一切，都是上帝所做的，因为上帝显现在我们的本性中。他并没有承担任何人的角色，而是承担了本性。因此，我们的肉体和第二位的人只是一个人，所以所有的事情都是由上帝这个人所做的，尽管不是作为上帝。所以当他死的时候，上帝也死了；当他被钉在十字架上的时候，上帝也被钉在十字架上。如果他是两个人，他就会在一个人的身上死去，而另一个人就不会死去。现在，虽然是一个人，但有两个本性，无论在哪个本性中所做的一切，都是根据另一个本性的人所做的。他不能作为上帝而死。因此，因为出于爱，他愿意死，并成为一个牺牲品，他愿意承担这样一个本性，以便他可以成为一个牺牲品。这是一个伟大的尊严，我们的本性被带入了上帝之子的人格的统一中。因此，我说，无论在我们的本性中发生了什么，都是上帝所做的。

5. Hence comes also the union between Christ and us. Whence is it that we are 'sons of God?' Because he was the 'Son of man,' 'God in our flesh.' There are three unions: the union of natures, God to become man; the union of grace, that we are one with Christ; and the union of glory. The first is for the second, and the second for the third; God became man, that man might be one with God; God was 'manifested in the flesh,' that we might be united to him; and being brought again to God the Father, we might come again to a glorious union. By this, that God was 'manifest in the flesh,' it is that he was married first to our nature, that we by union might be married to him. We had never had union with God unless God had united our flesh to him, and in that flesh had satisfied God. All that Christ did, saith Peter, it was to 'bring us back again to God,' 1 Peter 3:18.
因此，基督与我们之间也有了联合。我们为什么是“上帝的儿子”？因为他是“人子”，是“上帝在我们的肉身中”。有三种联合：本性的联合，上帝成为人；恩典的联合，我们与基督合一；荣耀的联合。第一种是为了第二种，第二种是为了第三种；上帝成为人，使人能与上帝合一；上帝“显现在肉身中”，使我们能与他联合；并且再次回到上帝天父那里，我们能再次达到荣耀的联合。因为上帝“显现在肉身中”，他首先与我们的本性结合，以便我们通过联合与他结合。如果上帝没有将我们的肉身与他结合，并在那肉身中满足上帝，我们就永远无法与上帝结合。彼得说，基督所做的一切都是为了“把我们带回上帝那里”，彼得前书 3:18。

6. Hence likewise comes the sympathy between Christ and us; for Christ is said to suffer with us. 'Saul, Saul, why persecutest thou me?' Acts 9:4. He is said to be imprisoned in us; and we are said to ascend gloriously with him, because he took upon him our nature. So if he be honoured, we are honoured; if we be despised, he is despised. There is a mutual affection and sympathy between Christ and us.
因此，基督与我们之间也有同情之情；因为基督被说成与我们一同受苦。“扫罗，扫罗，你为什么逼迫我？”（使徒行传 9:4）他被说成被囚禁在我们里面；而我们被说成与他一同荣耀地升天，因为他承担了我们的本性。所以，如果他受到尊敬，我们也受到尊敬；如果我们被蔑视，他也被蔑视。基督与我们之间存在着相互的情感和同情。

7. Hence likewise comes the efficacy of what Christ did, that the dying of one man should be sufficient for the whole world. It was, that 'God was in the flesh.'
因此，基督所做之事的功效也在于，一个人的死亡足以拯救整个世界。这是因为“上帝降临人间”。

The apostle may well call this, 'God manifest in the flesh,' a 'mystery,' and place it in the first rank. For God to be included in the womb of a virgin; for happiness itself to become a curse; for him that hath the riches of all men to become poor for our sake; for him that ever enjoyed his Father's presence, to want the beams of it for a time, that he might satisfy his Father's justice, and undergo his wrath for our sins—here is a matter of wonderment indeed!
使徒可以称这个“神显现在肉身中”为一个“奥秘”，并将其置于首位。神被包含在童贞女的子宫中；幸福本身变成了诅咒；拥有所有人财富的他为了我们而变得贫穷；曾经享受父亲同在的他暂时失去了这种光辉，以满足父亲的公正，并为我们的罪受到他的愤怒 - 这确实是一个令人惊奇的事情！

Use 1. And shall we think that so great a mystery as this was for small purpose? that the great God should take upon him a piece of earth? that he should become a poor and weak man? the immortal God to take upon him our flesh and to die? that he whom heaven and earth cannot comprehend should be enclosed in the womb of a virgin? for him to be so abased as there was never any abasement like unto Christ's, because of the greatness of his person? If angels had done so; alas!* they were inferior creatures; they were servants to God; but for the Son of God to take our nature when it was so low, for so excellent a person to be abased so low! There was none ever suffered that, that 'God in our flesh' suffered. For as communion with his Father was sweeter to him than to all men besides, so for him to want communion with his Father upon the cross, when he cried, 'My God, my God, why hast thou forsaken me?' it was the greatest abasement to him, being the most sensible of it.† Therefore there was no suffering like that of Christ's. And shall we think so great a matter was for small purpose, for little sins or for few sins only? Oh no. It was to give a foundation to our faith in all extremity of temptations; to stay our conscience in the guilt of great and crying sins. Oh despair not, despair not! This great mystery the apostle speaks of, for the great God to become man, it was for great sins; that where 'sin hath abounded, grace might superabound,' Rom. 5:20. God intended in this to set down the accusing conscience, to quiet and still it. God is offended, it is true; but 'God manifest in the flesh' hath made reconciliation and satisfaction. He was a sacrifice for sin, and God will answer God. God the Son will answer the displeasure of God the Father, because he is appointed to this office by him. He is 'set forth,' as it is Rom. 3:25, 'to be the propitiation.' Therefore in all risings of conscience in the time of trouble, in the hour of death, let us remember this great mystery, 'God manifest in the flesh.' God's purpose in this was to triumph, as it were, over all the clamours of conscience whatsoever, over all things that Satan and the power of hell can object. Let Satan object what he will, here is a shield put into the hand of faith to beat back all his fiery darts.
这样一个伟大的奥秘，我们难道认为是毫无意义的吗？伟大的上帝竟然愿意成为一块土地？他竟然愿意成为一个贫穷而软弱的人？不朽的上帝竟然愿意承担我们的肉体并死去？天地都无法理解的他竟然被封闭在一个处女的子宫里？他如此卑微，没有任何人能像基督那样卑微，因为他的人格是如此伟大。如果是天使这样做了，唉！他们是低等的生物，是上帝的仆人；但对于上帝的儿子在我们如此卑微的状态下接受我们的本性，对于如此卓越的人来说，如此卑微！从来没有人像“上帝在我们的肉体中”那样受苦。因为对他来说，与父亲的交流比其他人都更甜蜜，所以在十字架上失去与父亲的交流，当他喊道：“我的神，我的神，你为什么离弃我？”这对他来说是最大的卑微，因为他最能感受到它。因此，没有像基督那样的受苦。我们难道认为这样伟大的事情是为了小小的目的，为了少数的罪过吗？哦不。 在极度诱惑的时刻，它为我们的信仰提供了基础；在犯下重大罪孽时，它安抚了我们的良心。哦，不要绝望，不要绝望！使徒所说的这个伟大的奥秘，上帝成为人，是为了伟大的罪孽；正如罗马书 5:20 所说：“罪加增，恩更加充盈。”上帝的目的是要平息和安抚被指责的良心。上帝受到了冒犯，这是事实；但是“上帝显现在肉身”已经使和解和满足。他为罪而献祭，上帝会回应上帝。上帝的儿子将回应上帝的父亲的不悦，因为他被他任命到这个职位上。正如罗马书 3:25 所说，他被“显明为赎罪的挽回祭”。因此，在困境中，死亡的时刻，让我们记住这个伟大的奥秘，“上帝显现在肉身”。上帝在这里的目的是要战胜良心的一切责备，战胜撒旦和地狱的力量所能提出的一切事物。无论撒旦提出什么，这里都有一个盾牌放在信仰的手中，用来击退他所有的火箭。

God in the covenant of grace, which is founded in Christ, in God in our nature, doth intend to be gracious to sinners. It is a greater mystery than that of the creation. For God there did good to a good man; he made Adam good, and continued him good while he stood; but after the fall, God intended to raise up the doubting, unbelieving soul against the greatest ills of sin and despair, and against all objections for sin whatsoever; from the greatness of sin either natural or actual. It is the glory of God in the gospel to glorify his mercy and goodness in prevailing and triumphing over the greatest ills that can be. Now he is good to sinners, and to great sinners; so that if there be faith wrought by the Spirit of God, raising up our souls to lay hold of this 'God manifest in the flesh,' let us not be discouraged with any sin. Our sins are but the sins of men; but 'God manifest in the flesh' was made a sacrifice for our sins, and hath given a price answerable. What temptation will not vanish as a cloud before the wind when we see God's love in sending his Son, and Christ's love in taking our nature on him, to reconcile us by the sacrifice of his blood? Therefore let us treasure up this comfort. It is a spring of comfort, a well of consolation, as the Scripture speaks; therefore let us suck comfort out of this breast of consolation.
上帝在恩典的约中，这是建立在基督里的，上帝在我们的本性中，打算对罪人施恩。这比创造更大的奥秘。因为上帝在那里对一个好人行善；他使亚当成为善良的，并在他站立时继续使他成为善良的；但在堕落之后，上帝打算使怀疑、不信的灵魂克服罪和绝望的最大困境，并克服任何关于罪的异议；无论是自然的罪还是实际的罪。上帝在福音中的荣耀就是在于他的怜悯和善良在战胜和战胜最大的困境时的显现。现在他对罪人和大罪人都是善良的；所以，如果有由上帝的灵所创造的信心，使我们的灵魂扶摇直上，抓住这个“神在肉身中显现”的话，让我们不要因为任何罪而气馁。我们的罪只是人的罪；但是“神在肉身中显现”为我们的罪而成为了牺牲，并给出了相应的代价。当我们看到上帝在派遣他的儿子和基督在承担我们的本性，通过他的血的牺牲来使我们和解时，什么样的诱惑不会像风前的云一样消散呢？ 因此，让我们珍惜这份安慰。正如圣经所说，它是一泉安慰，一井慰藉；因此，让我们从这安慰的泉源中汲取安慰。

We may turn over things now, in the time of peace, with ease; but in time of temptation, when the soul is touched with guilt, and Satan plies us with temptations, the soul will have no rest but in an infinite ground of comfort. The soul is prone naturally to misgive, and to forecast the worst, and to conceive hardly of God in the time of temptation, as an enemy, and Satan is then busy about nothing so much as that we should have hard conceits of God, and to make us forget the main end of the great work of our redemption; which is, to undermine our unbelief by all means, by setting before the soul such grounds as the most unbelieving heart in the world, if it did consider of, would fasten and lay itself upon. Therefore let us labour to cherish, at such times especially, large thoughts of the infinite goodness and mercy of God, and of the love of Christ condescending so low as to be manifest in the flesh for our sakes.
在和平时期，我们可以轻松地翻转事物；但在诱惑来临时，当灵魂感到内疚，撒旦用诱惑来困扰我们时，灵魂只能在无限的安慰中找到安息。灵魂天性易于犹豫不决，预测最坏的情况，并在诱惑时难以理解上帝，将其视为敌人，而撒旦最关心的就是让我们对上帝产生困难的观念，并使我们忘记我们救赎的伟大工作的主要目标；这个目标就是通过各种手段来削弱我们的不信心，通过向灵魂展示那些即使是世界上最不信的心灵，如果考虑到这些，也会坚定并依附于这些基础。因此，让我们努力培养对上帝的无限善良和怜悯以及基督的爱的广泛思考，尤其是在这些时候，因为基督降世为我们的缘故，以肉身显现。

It is a point of wondrous comfort, that now in Christ Jesus, God becoming man, we can in him break through the justice of God. For, as I said, when conscience is awaked, there are other manner of conceits of God than when it is sleepy and drowsy. A sleepy Christian hath a slight conceit of God, as if he as little thought of his sins as he doth himself. Oh but when conscience is awaked, and when we are drawn from the pleasures of sin, and they from us, and conscience hath nothing to do but to look upon God and upon the time to come, which is eternity, then if there be not somewhat for conscience to oppose that is equal to the justice of God, if there be not somewhat about us to clothe us and arm us, to pass through the justice, what will become of us? Therefore it is a fruitful consideration, that God was 'manifest in our flesh,' and that, to give satisfaction to God, that so conscience might have full satisfaction.
在基督耶稣里，上帝成为人，我们可以通过他打破上帝的公正，这是一个令人惊奇的安慰点。因为，正如我所说的，当良心觉醒时，对上帝的看法与它昏昏欲睡时完全不同。一个昏昏欲睡的基督徒对上帝有一种轻蔑的看法，好像他对自己的罪恶一样毫不在意。但是当良心觉醒时，当我们被引离罪恶的快乐，当罪恶也离开我们，良心只需要注视上帝和未来的时间，也就是永恒，那么如果没有什么可以与上帝的公正相抗衡的东西供良心反对，如果我们身上没有什么可以给我们穿上衣服和武装我们，以通过公正，那我们将会怎样呢？因此，这是一个富有成果的思考，上帝在我们的肉体中显现出来，并且为了满足上帝，让良心得到充分的满足。

This teacheth us what we should do when we find any trouble rise in our conscience for sins and unworthiness. Cast ourselves upon 'God in our flesh,' God that became 'flesh' for us and died for us: let us stay ourselves there. I am unworthy! a lump of sin! There is nothing in me that is good. Oh but I have all in Christ. He is righteousness for me. He hath abundance for me. His fulness is for me. Therefore you have it, Col. 2:9, 'The fulness of the Godhead dwells in him bodily.' To what purpose is this fulness in him? He shews in the words following, 'In him we are complete,' ver. 10. Suppose in ourselves we be sinners and weak, that we are as ill as sin or the devil can make us in the time of temptation, yet 'in him we are complete.' And for this end 'the fulness of the Godhead dwells in him bodily.' Therefore, in all doubts in regard of sin and unworthiness, let us labour for faith (for faith is a grace that carries us out of ourselves, and plants and fixeth us in Christ), let us consider of ourselves in him, and consider of whatsoever is in him, it is for us. It is no matter what we are ourselves; in him we are in a glorious condition.
这教导我们，当我们在良心中为罪恶和不值得感到困扰时，应该怎么做。将自己投入到“我们的肉身上的上帝”中，那位为我们成为了“肉身”并为我们而死的上帝：让我们在那里安住。我是不值得的！是一团罪恶！我内心没有任何好的东西。但是我在基督里拥有一切。他是我的公义。他为我拥有丰盛。他的丰满是为我而有的。因此，你可以在歌罗西书 2:9 中找到它，“神的丰满本体地居住在他里面。”这个丰满在他身上有什么用呢？他在接下来的话中表明，“在他里面，我们是完全的”，第 10 节。假设我们自己是罪人和软弱的，我们在诱惑的时候和罪恶或魔鬼使我们变得一样糟糕，但是“在他里面，我们是完全的”。为了这个目的，“神的丰满本体地居住在他里面。”因此，在所有关于罪恶和不值得的疑虑中，让我们努力寻求信仰（因为信仰是一种将我们带离自己并使我们扎根于基督的恩典），让我们在他里面思考自己，并思考无论在他里面有什么，都是为我们而有的。我们自己是什么并不重要；在他里面，我们处于一个荣耀的状态中。

And oppose him to the wrath of God and the temptations of Satan; for all will fall before this 'God manifest in the flesh.' He is God, therefore he can subdue all; he is man, and therefore he will love us. 'I know whom I have believed,' 2 Tim. 1:12—him that is merciful, because he is man, and he hath taken my nature; and him that can subdue all enemies, because he is God, God in the flesh: a fit bottom and foundation for faith to rely upon. Let us have recourse to this therefore in all temptations whatsoever. We cannot glorify God and Christ more than to go out of ourselves and fix our comfort here.
并且抵挡他面对上帝的愤怒和撒旦的诱惑；因为在这个“神显现在肉身中”的人面前，所有人都会倒下。他是神，因此他能征服一切；他是人，因此他会爱我们。“我知道我所信的是谁”，提摩太后书 1:12——他是仁慈的，因为他是人，他已经担起了我的本性；他能征服一切敌人，因为他是神，神在肉身中：这是信仰所依靠的合适基础。因此，在任何诱惑中，让我们求助于这一点。我们不能比离开自己并将安慰寄托在这里更能荣耀上帝和基督。

By this we have communion with the Father, Son, and Holy Ghost. This incarnation of Christ, it brings us into fellowship with the blessed Trinity; and it teacheth us what conceits we should have of God, to have loving thoughts of him. Whence is that that we can call God Father? From this, 'God manifest in the flesh.' The second person, to take away enmity, was 'manifest in the flesh.' Hence it is that I can call God Father, that I can boldly go to God, that I can conceive of God as gracious and lovely. And whence is it that our persons are become lovely to God? From this, that God hath taken our nature upon him. Our nature is become lovely to him, and his is sweet and fatherly to us.
通过这个，我们与父、子和圣灵有交通。基督的这个化身，使我们与三位一体的神有交流；并且它教导我们对上帝应该有怎样的想法，对他应该有爱的思念。我们怎么能称上帝为父呢？就是因为这个，“上帝显现在肉身中”。第二位，为了消除敌意，“显现在肉身中”。因此，我能称上帝为父，我能大胆地去找上帝，我能把上帝看作是仁慈和可爱的。我们的人变得对上帝可爱，是从这个来的，上帝已经担负起我们的本性。我们的本性对他来说是可爱的，他的本性对我们来说是甜蜜和慈父般的。

This should help us against Satan's transforming of God and Christ to us in the time of trouble. He presents him as a terrible judge. Indeed, so he is to sinners that will go on in sin. His wrath shall 'smoke against such,' Deut. 29:20. There is no comfort to them in Scripture. But to repentant sinners all is comfort: 'Come unto me, ye that are weary and heavy laden,' Mat. 11:28; and, 'Christ came to seek and to save that which was lost,' Mat. 18:11; and, he came 'to save sinners,' as St Paul saith, 1 Tim. 1:15. Let us conceive of God now as lovely, as a father; and of Christ as a sweet saviour, made 'flesh' for this purpose. He is God and man, because he came to be a mediator between God and man; a friend to both, being to deal with both. Therefore we should thus conceive of Christ: as a great and mighty God, the ruler of the world, as Isaiah describes him, Isa. 9:6, and conceive of him likewise as a meek, humble man—the one, to stablish our faith, that we be not shaken, having such a great God to rely upon; and the other, to stablish our faith in his good will, 'God in our flesh.' God, a name of power; 'God in our flesh' implieth mercy and love, pity and compassion.
这将帮助我们在困难时期抵御撒旦将上帝和基督变形给我们的行为。他把他们呈现为可怕的审判者。对于那些继续犯罪的罪人来说，他确实是这样的。他的愤怒将“对付这样的人冒烟”，申命记 29:20。圣经中没有对他们的安慰。但对于悔改的罪人来说，一切都是安慰的：“凡劳苦担重担的人可以到我这里来，我就使你们得安息。”马太福音 11:28；“人子来，为要寻找拯救失丧的人。”马太福音 18:11；他来是“要拯救罪人”，正如保罗所说，提摩太前书 1:15。让我们现在把上帝看作可爱的父亲，把基督看作甜蜜的救主，为此他成为了“肉身”。他既是上帝又是人，因为他来成为上帝和人之间的调解者；他是两者的朋友，因为他要与两者打交道。因此，我们应该这样看待基督：作为伟大而有力的上帝，世界的统治者，正如以赛亚所描述的那样（以赛亚书 9:6）；同时，我们也应该把他看作温和、谦卑的人——一个是为了坚定我们的信仰，让我们不动摇，因为我们有这样一个伟大的上帝可以依靠；另一个是为了坚定我们对他的善意的信仰，“上帝在我们的肉体中”。上帝是一个有权能的名字，“上帝在我们的肉体中”意味着怜悯、爱、同情。

Therefore, let not Satan abuse our imaginations, if we have a mind to turn to God; for, as I said, there is no comfort to them that go on in their sins. God will wound the 'hairy scalp of them that go on in iniquity,' Ps. 68:21; and, 'they treasure up wrath against the day of wrath,' Rom. 2:5. There is nothing but discomfort to such: 'The wrath of God abides upon them,' John 3:36. They are in danger of damnation every minute of their lives. There is but a step between them and hell. But for such as intend to turn to God, God meets them half-way. We see the prodigal did but entertain a purpose to come to his father, and his father meets him. 'God in our flesh' hath made God peaceable to us. If we go to Christ, and lay hold on him for the forgiveness of our sins, God in him is become a loving, gracious, sweet Father to us. Let us frame our conceits of God as the Scripture doth. When sorrow for sin possesseth our souls, take heed of going away from God, that took our nature for this very purpose, that we may boldly go to him.
因此，如果我们有意归向上帝，不要让撒旦滥用我们的想象力；因为，正如我所说的，那些继续犯罪的人是没有安慰的。上帝会伤害那些继续行恶的人的“毛发丛生的头皮”（诗篇 68:21）；他们“积蓄忿怒，等候上帝发怒的日子”（罗马书 2:5）。对于这样的人来说，只有不安和痛苦：“上帝的忿怒常在他们身上”（约翰福音 3:36）。他们每一刻都处于灭亡的危险之中。他们与地狱之间只有一步之遥。但对于那些打算归向上帝的人来说，上帝会与他们相遇一半。我们看到浪子只是打算回到父亲那里，而他的父亲已经迎接了他。“上帝在我们的肉体中”使上帝对我们和平友善。如果我们去找基督，并依靠他来得到我们罪孽的赦免，上帝在基督里成为了一个慈爱、恩典、甜蜜的父亲。让我们按照圣经的描述来构想上帝。当我们的灵魂为罪而悲伤时，要小心不要离开为此而成为我们的本质的上帝，这样我们就可以大胆地去找他。

Oh what boldness have we now to go to 'God in our flesh.' To think of God absolutely, without God in the flesh, he is 'a consuming fire,' Heb. 12:29, every way terrible; but to think of God in our nature, we may securely go to him: 'He is bone of our bone, and flesh of our flesh,' Gen. 2:23. We may securely go to God our brother, to him that is of one nature with us, and now having our nature in heaven. Think of God born of a virgin, of God lying in the cradle, sucking the breast! Think of God going up and down teaching and doing all good! Think of God sweating for thee, hanging on the cross, shedding his blood, lying in the grave, raising himself again, and now in heaven 'sitting at the right hand of God,' our intercessor! Eph. 1:20. Conceive of God in this 'flesh' of ours, lovely to us; and now our nature must needs be lovely to him. The nature of God must needs be lovely to us, since he hath joined our poor beggarly flesh to the unity of the second person. Let us thus think of 'God manifest in the flesh.' To think of God alone, it swallows up our thoughts; but to think of God in Christ, of God 'manifest in the flesh,' it is a comfortable consideration. To see the sun alone in itself, in the glory and lustre of it, it is impossible, without hurting of the eye; but to see the sun in water, as we do in an eclipse, &c., we may do it. So we cannot conceive of God alone absolutely; but to conceive of 'God in our flesh' is to look upon the sun as it were in the water, or upon the ground. God in himself is so glorious that we could never see him, as he tells Moses, Exodus 33:20, 'None can ever see God and live;' that is, God nakedly or absolutely. Oh but 'God manifest in our flesh' we may see; and it shall be our happiness in heaven to see him there, to see 'God in our flesh face to face,' Exodus 33:11.
哦，我们现在竟然有胆量以我们的肉身去面对上帝。想象一下没有肉身的上帝，他是“烈火”，希伯来书 12:29，无论从哪个方面看都是可怕的；但是想象一下上帝在我们的本性中，我们可以安全地去面对他：“他是我们的骨中之骨，肉中之肉”，创世纪 2:23。我们可以安全地去面对上帝，我们的兄弟，与我们有着相同的本性，现在在天上拥有我们的本性。想象一下上帝由童贞女所生，上帝躺在摇篮里，吮吸乳房！想象一下上帝在世间行走，教导并行善！想象一下上帝为你流汗，被钉在十字架上，流血，躺在坟墓里，复活，现在在天上“坐在神的右边”，作我们的中保！以弗所书 1:20。想象一下上帝在我们这“肉身”中，对我们来说是可爱的；现在我们的本性必定对他来说是可爱的。上帝的本性对我们来说必定是可爱的，因为他将我们这贫穷可怜的肉身与第二位的统一相结合。让我们这样思考“上帝在肉身中显现”。想象一下独自思考上帝，它会吞噬我们的思绪；但是想象一下上帝在基督里，上帝“在肉身中显现”，这是一个令人安慰的思考。 看到太阳本身，它的光辉和光彩，是不可能的，会伤害眼睛；但是在水中看到太阳，就像在日食中看到太阳一样，我们可以做到。所以我们无法想象上帝单独存在；但是想象“上帝在我们的肉体中”就像在水中或地面上看太阳一样。上帝本身是如此荣耀，以至于我们永远无法看到他，正如他告诉摩西的那样，出埃及记 33:20，“人不能看见我而活着”；也就是说，上帝赤裸地或绝对地。哦，但是“上帝在我们的肉体中显现”，我们可以看到；在天堂里看到他将是我们的幸福，看到“上帝在我们的肉体中面对面”，出埃及记 33:11。

We cannot too often meditate of these things. It is the life and soul of a Christian. It is the marrow of the gospel. It is the wonder of wonders. We need not wonder at anything after this. It is no wonder that our bodies shall rise again; that mortal man should become afterwards immortal in heaven, since the immortal God hath taken man's nature and died in it. All the articles of our faith and all miracles yield to this grand thing, 'God manifest in the flesh.' Believe this, and believe all other. Therefore, let us often have these sweet cherishing conceits of God in our flesh, that it may strengthen, and feed, and nourish our faith, especially in the time of temptation.
我们不能太频繁地沉思这些事情。这是一个基督徒的生命和灵魂。这是福音的精髓。这是奇迹中的奇迹。在此之后，我们不必对任何事情感到惊讶。我们的身体复活并不奇怪；因为凡人在天堂之后成为不朽，因为不朽的上帝已经接受了人的本性并在其中死去。我们信仰的所有教义和所有奇迹都不及这个伟大的事实，“上帝显现在肉身中”。相信这一点，相信其他一切。因此，让我们经常在我们的肉身中拥有这些甜蜜的思想，以加强、滋养和培养我们的信仰，特别是在诱惑的时候。

Use 2. Again, From this, that God was 'manifest in our flesh,' let us take heed that we defile not this flesh of ours, this nature of ours. What! Is this 'flesh' of mine taken into unity with the second person? Is this 'flesh' of mine now in heaven, 'sitting at the right hand of God?' And shall I defile this flesh of mine that I profess to be a member of Christ? 'Shall I make it the member of an harlot?' 1 Cor. 6:15. Shall I abuse it, as intemperate persons do? Let us honour our nature, which Christ hath so honoured; and let us take a holy kind of state upon us, to think ourselves too good, since God hath so advanced our nature, to abase it to the service of sin.
再次使用 2。从这一点上，上帝在我们的肉体中'显现'，让我们小心不要玷污我们的肉体，我们的本性。什么！我的这个'肉体'与第二位合一了吗？我的这个'肉体'现在在天堂，'坐在上帝的右边'吗？我会玷污我所宣称是基督的一部分的这个肉体吗？'我会使它成为妓女的一部分吗？'哥林多前书 6:15。我会像放纵的人那样滥用它吗？让我们尊重我们的本性，基督如此尊重它；让我们以一种神圣的方式来对待自己，认为我们太好了，因为上帝如此提升了我们的本性，不要将其贬低为犯罪的工具。

Use 3. Likewise, it should teach us to stoop to any service of Christ or our brethren. What! Did the love of God draw him into the womb of the virgin? Did it draw him to take my nature and flesh on him? And shall I think much to be serviceable to my poor brethren, for whom God was made flesh, and not only so, but was crucified? Such thoughts will take down such proud conceits as enter into our hearts when we are about any work of charity for the members of Christ. Shall I have base conceits of any man, whose flesh Christ hath taken? Especially, when I see any goodness in him, let me abase myself to any work of charity.
使用 3。同样，它应该教导我们屈服于为基督或我们的弟兄姐妹服务的任何事情。什么！难道上帝的爱将他带入童贞女的子宫吗？难道它将他带到我身上，接受我的本性和肉体吗？那么，为了那些上帝成为肉体，并且不仅如此，还被钉在十字架上的可怜的弟兄姐妹，我会认为为他们服务太多吗？这样的想法会打消我们在为基督的肢体做任何慈善工作时心中涌起的骄傲自负。我会对任何人有低贱的看法吗？基督曾经接受过他的肉体。尤其是当我看到他身上有任何善良的时候，让我屈服于任何慈善工作。

Take hood of pride. God himself emptied himself, and wilt thou be full of pride? He became of 'no reputation,' Philip. 2:7, and wilt thou stand upon terms of credit? He 'took upon him the form of a servant,' and wilt thou be altogether a lord and king in thy affections, and not serve thy brethren? Did Christ do this that thou shouldst be a proud person? He came to expiate thy pride. Away with thy proud conceits! If thou be too proud to follow and imitate humble men, yet think not thyself too good to imitate an humble God. There is no spirit more opposite to the spirit of a Christian than a spirit swelling and lift up, that thinks itself too good to be abased in the service of others, that carries itself loftily. A proud spirit is most opposite to the spirit of God, that became man to expiate this pride of ours, and to work out salvation in this flesh of ours. Of all sins let us take heed of this diabolical satanical sin; let us be abased for Christ that was abased for us; and as he left his heaven—to do us good he left heaven itself—so let us. If we have a conceited heaven and happiness in ourselves, leave it, and become base and low, to do any good we can. Shall he stoop and bend to us from heaven to earth, and conceal his majesty, not to be known to be as he was; and shall not we stoop one to another to do good, and come down from our conceited excellency?
骄傲的心态要放下。上帝自己放下了自己，你难道还要充满骄傲吗？他成为了“毫无名望”，腓立比书 2:7，你难道还要追求声誉吗？他“以奴仆的样式”降临，你难道要完全成为一个高高在上的主和王，不为兄弟服务吗？基督这样做是为了让你成为一个骄傲的人吗？他来是为了赎罪你的骄傲。摒弃你的骄傲自以为是！即使你太骄傲而不愿意追随和效仿谦卑的人，也不要认为自己太好而不愿效仿一个谦卑的上帝。没有什么比一个自大和傲慢的心态更与基督徒的心态相对立的了，它认为自己太好而不愿意在为他人服务中降卑，它高傲地表现自己。骄傲的心态是最与上帝的心态相对立的，他成为人来赎罪我们的骄傲，并在我们的肉体中完成救赎。在所有的罪恶中，让我们特别警惕这种属于魔鬼的邪恶罪恶；为了基督为我们所受的卑贱而自卑；正如他离开了天堂——为了造福我们他离开了天堂本身——让我们也如此。如果我们在自己内心中有一个自负的天堂和幸福，就离开它，变得卑贱和低微，尽我们所能去行善。 他是否应该从天堂屈身向我们俯身，隐藏他的威严，不让人们知道他的真实面貌；而我们是否不应该互相屈身，做善事，放下我们自负的优越感？

Use 4. Here we have a good ground likewise not to envy the blessed angels their greatness; nay, here we have that wherein we are above the angels themselves; for 'he took not upon him the nature of angels,' Heb. 2:16, but he was 'God manifest in our flesh.' Christ married our nature to himself out of his love, that he might marry us to himself by his Spirit; and now, by our union with Christ, we be nearer him than the very angels are. The angels are not the spouse of Christ, but now, by reason of his taking our nature, we are kin to Christ: 'He is bone of our bone, and flesh of our flesh,' Eph. 5:30, and we are 'bone of his bone, and flesh of his flesh.' We are the body, Christ is the head. We are nearer to Christ than the very angels. No wonder, then, if those blessed spirits daily pry into this great mystery, 1 Peter 1:12.
使用 4。在这里，我们有一个很好的理由不去嫉妒那些幸福的天使们的伟大；不仅如此，我们在某种程度上超越了天使们；因为他没有担当天使的本性，而是“神在我们的肉体中显现”。基督出于他的爱将我们的本性与他自己结合在一起，以便他可以通过他的圣灵将我们与他结合；现在，通过与基督的联合，我们比天使们更接近他。天使不是基督的配偶，但是现在，由于他接受了我们的本性，我们与基督有亲缘关系：“他是我们的骨肉之躯”，我们是“他的骨肉之躯”。我们是身体，基督是头。我们比天使们更接近基督。因此，难怪那些幸福的灵魂每天都在探究这个伟大的奥秘。

5. Lastly, Let us labour that Christ may be manifested in our particular flesh, in our persons. As he was God manifest in the flesh in regard of that blessed mass he took upon him, so we would every one labour to have God 'manifest in our flesh.'
最后，让我们努力，使基督在我们个体的肉体中显现出来，在我们的人身上。正如他是神在肉身中显现，关于他所承担的那个祝福的质量，我们每个人都应该努力让神在我们的肉体中显现出来。

Quest. How is that?
问题。那怎么样？

Ans. We must have Christ as it were born in us, 'formed in us,' as the apostle speaks, Col. 1:27. Certainly the same Spirit that sanctified Christ doth sanctify every member of Christ; and Christ is in some sort begotten, and conceived, and 'manifested' in every one that is a Christian. We must labour that Christ may be 'manifest' in our understandings, in our affections, that he may be manifest to us, and conceived, as it were, in us; as St Paul's phrase is, 'That the life of Christ may be made manifest in our mortal flesh,' 2 Cor. 4:11. The life and spirit of Christ must be 'manifest' in every true Christian, and their 'flesh' must be sanctified by the same Spirit that Christ's flesh was sanctified withal. As Christ's flesh was first sanctified, and then abased, and then glorious, so the flesh of every Christian must be content to be abased, as the flesh of Christ was, to serve Christ, to be conformable to Christ in our abased flesh. And let us not make too much of this flesh of ours, that shall turn to rottenness ere long. It must be gracious sanctified flesh, as Christ's was, and then glorious flesh. Christ must be manifest in our flesh, as he was in his own, that when a man sees a Christian, he may see Christ manifest in him.
答：我们必须像使徒所说的那样，将基督“在我们里面诞生，形成在我们里面”，哥罗西书 1:27。毫无疑问，使基督成圣的圣灵也使基督的每一个肢体成圣；基督在每一个基督徒身上都以某种方式被生育、受孕和“显明”。我们必须努力使基督在我们的理解和感情中“显明”，使他在我们里面被受孕；正如保罗所说，“基督的生命在我们这必显明于我们这必死的身上”，哥林多后书 4:11。基督的生命和灵必须在每一个真正的基督徒身上“显明”，他们的“肉体”必须被使基督的肉体所成圣的同一圣灵所成圣。正如基督的肉体首先被成圣，然后被贬抑，然后得荣耀一样，每一个基督徒的肉体都必须甘心被贬抑，如同基督的肉体一样，为了事奉基督，在我们贬抑的肉体中与基督相一致。让我们不要过分看重我们的这个肉体，它不久之后就会腐烂。它必须是蒙恩成圣的肉体，如同基督的肉体一样，然后才能成为荣耀的肉体。 基督必须在我们的肉体中显现，就像他在自己的身上一样，这样当一个人看到一个基督徒时，他可以看到基督在他身上显现。

Obj. But how shall I come to have Christ manifest in my flesh? My heart is not fit to conceive Christ in. There is nothing in it but deadness, and darkness, and dulness, and rebellion?
但是我该如何让基督在我的肉体中显现？我的心并不适合接纳基督。里面除了死寂、黑暗、迟钝和叛逆之外，没有其他东西。

Ans. Even as the virgin Mary, she conceived Christ when she yielded her assent. When the angel spake to her, what saith she presently? 'Be it as thou hast said,' Luke 1:38; let it even be so. She yielded her assent to the promise, that she should conceive a son. So when the promises are uttered to us of the forgiveness of sins, of salvation by Christ, as soon as ever we have a spirit of faith to yield our assent, let it be so, Lord, as thou hast promised; thou hast promised forgiveness of sins: let it be so; thou hast promised favour in Christ: let it be so. As soon as the heart is brought to yield to the gracious promise, then Christ is conceived in the heart. Even as Christ was conceived in the womb of the virgin when she yielded her assent to believe the promise, so Christ is in every man's heart, to sanctify it, to rule it, to comfort it, as soon as this consent is wrought. We should labour, therefore, to bring our hearts to this. So much for this. Because it is of great consequence, and the leading mystery to all that follows, I have been somewhat the longer in unfolding these words, 'God manifest in the flesh.'
即使是圣母玛利亚，当她表示同意时，她怀孕了基督。当天使对她说话时，她立刻说了什么？“照你所说的，我是主的使女。”（路加福音 1:38）就让它成为这样吧。她同意了这个应许，即她将怀孕生子。所以当对我们宣告赦罪、基督救恩的应许时，只要我们有信心的心灵表示同意，就让它成为这样，主啊，正如你所应许的；你应许了赦罪：就让它成为这样；你应许了在基督里的恩惠：就让它成为这样。当心灵愿意接受这恩惠的应许时，基督就在心中孕育。正如当圣母玛利亚表示同意相信应许时，基督在她的子宫中孕育一样，基督也在每个人的心中，以使其成圣、统治和安慰，一旦这个同意产生。因此，我们应该努力使我们的心灵达到这一点。关于这一点，我稍微详细地解释了这些话，“神在肉身显现”，因为这对于接下来的一切都是至关重要的，也是主导的奥秘。

'Justified in the Spirit.'
在圣灵中被证明是正确的。

These words are added, to answer an objection that may rise from the former. He was 'God manifest in the flesh.' He veiled himself. He could not have suffered else. When he took upon him to be the mediator, he must do it in abased flesh. If Christ, being God, had not abased himself, he should never have been put to death. Satan and his instruments would never have meddled with him. Therefore God being veiled in the flesh, being clouded with our flesh and infirmities, thereupon the world had a misconceit of him. He was not generally thought to be what he was indeed. He appeared to be nothing but a poor man, a debased, dejected man; a persecuted, slandered, disgraced man in the world. He was thought to be a trespasser.
这些话是为了回答可能会出现的反对意见而添加的。他是“神在肉身上显现”。他掩饰了自己。否则他就无法受苦。当他承担起调解者的角色时，他必须在卑微的肉身中完成。如果基督作为神没有自卑，他就永远不会被处死。撒旦和他的工具永远不会干涉他。因此，神在肉身中掩饰着自己，被我们的肉身和软弱所遮蔽，于是世人对他产生了误解。他并没有被普遍认为是他实际上的样子。他似乎只是一个贫穷的人，一个卑微、沮丧的人；一个受迫害、诽谤、受辱的人在世上。他被认为是一个犯罪者。

It is no matter what he appeared, when he was veiled with our flesh; he was 'justified in the Spirit,' to be the true Messiah; to be God as well as man.
无论他以何种形态出现，当他被我们的肉体所掩盖时，他在灵性上被证明是真正的弥赛亚；他既是神又是人。

'Justified.'
合理的。

It implies two things in the phrase of Scripture: a freedom and clearing from false conceits and imputations, and declared to be truly, what he was; to be otherwise than he was thought to be of the wicked world. When a man is cleared from that that is laid to his charge, he is 'justified.' When a man is declared to be that he is, then he is said to be justified in the sense of the Scriptures. 'Wisdom is justified of her children,' Mat. 11:19, that is, cleared from the imputations that are laid upon religion, to be mopish and foolish. 'Wisdom is justified;' that is, cleared and declared to be an excellent thing of all her children. So Christ was 'justified.' He was cleared, not to be as they took him; and declared himself to be as he 'manifested' himself, a more excellent person, the Son of God, the true Messiah and Saviour of the world.
这段经文中有两个含义：从错误的观念和指责中获得自由和清除，并被宣告为真实的本来面目；与邪恶世界所认为的不同。当一个人被清除了所被指控的罪名，他被称为“称义”。当一个人被宣告为他本来的样子时，他被称为在经文中的“称义”。马太福音 11:19 说：“智慧因她的儿女而显为义”，意思是，摆脱了对宗教的指责，不再被认为是愚蠢和无聊的。智慧被证明是正确的，被宣告为她所有的儿女中的一件卓越的事物。所以基督也被“称义”。他被证明不是他们所认为的那样，并宣告自己是一个更卓越的人，是上帝的儿子，世界的真正救主。

'In the Spirit.'
"灵魂中的"

That is, in his Godhead: that did shew itself in his life and death, in his resurrection and ascension. The beams of his Godhead did sparkle out. Though he were 'God in the flesh,' yet he remained God still, and was 'justified' to be so 'in the Spirit,' that is, in his divine power, which is called the Spirit; because the spirit of anything is the quintessence and strength of it. God hath the name of Spirit, from his purity and power and vigour. So God is a Spirit; that is, God is pure, opposite to gross things, earth, and flesh; and God is powerful and strong. 'The horses of the Egyptians are flesh, and not spirit,' Isa. 31:3, that is, they are weak. A spirit is strong; so much spirit, so much strength. So, by the purity and strength of the divine nature, Christ discovered himself to be true God as well as true man.
那就是说，在他的神性中：这在他的生活和死亡、复活和升天中显现出来。他的神性的光芒闪耀出来。虽然他是“肉身中的神”，但他仍然是上帝，并且在灵里被证明是如此，也就是说，在他的神圣力量中，这被称为圣灵；因为任何事物的精华和力量都是它的灵魂。上帝因其纯洁、力量和活力而被称为灵。所以上帝是灵；也就是说，上帝是纯洁的，与粗俗的事物、土地和肉体相对立；上帝是有力量和强大的。“埃及人的马是肉，不是灵”，以赛亚书 31:3，也就是说，它们是软弱的。灵是强大的；灵越多，力量越大。所以，通过神性的纯洁和力量，基督显示出自己既是真神又是真人。

The word Spirit is taken in three senses especially in the gospel.
在福音书中，"Spirit"这个词有三个特定的意义。

1. It is taken for the whole nature of God. 'God is a Spirit,' saith Christ to the woman of Samaria, John 4:23. The very nature of God is a Spirit; that is, active and subtile, opposite to meanness and weakness.
它被视为上帝的整体本质。基督对撒玛利亚的妇人说：“上帝是灵。”（约翰福音 4:23）上帝的本质就是灵，即活跃而精细，与卑微和软弱相对立。

2. Then again, Spirit is taken more particularly for the divine nature of Christ, as it is Rom. 1:4: 'Of the seed of David, according to the flesh,' but 'declared mightily to be the Son of God with power, according to the Spirit of sanctification,' or holiness, 'by the resurrection from the dead.' The opposition shews that Spirit is taken there for the divine nature of Christ. He had spoken in the verse before concerning his human nature. He was made 'of the seed of David, according to the flesh;' and it follows, 'declared to be the Son of God, according to the Spirit of holiness, by the resurrection from the dead.' And so likewise in 1 Pet. 3:18: 'He was put to death in the flesh, but quickened in the Spirit.' He was put to death in his human nature, but quickened and raised as he was God.
然而，再次，"灵"更特别地指的是基督的神性，正如罗马书 1:4 所说：“按肉体说，是从大卫的后裔生的，按圣善的灵说，因从死里复活，以大能显明是神的儿子。”这里的对比表明，"灵"在这里指的是基督的神性。在前一节中，他谈到了他的人性。他是"按肉体说，是从大卫的后裔生的"；接着是"按圣善的灵说，因从死里复活，以大能显明是神的儿子"。同样，在彼得前书 3:18 中也是如此："他按着肉体被治死，按着灵被活过来"。他按照他的人性被治死，但按照他的神性被复活和复活。

3. The Spirit is taken likewise for the third person in the Trinity, the Holy Ghost, the Holy Spirit. And indeed, whatsoever God the Father or God the Son doth graciously to man, it is done by the Spirit. For, as the Holy Spirit is in the order of the persons, so he is in the order of working. The Father works from himself; the Son works from the Father; the Holy Spirit from them both. The Holy Spirit proceeds from the Father and the Son, as a common principle. Therefore, sometimes the Father is said to raise Christ's body by his Spirit. Christ is said to do things by the Spirit. Here, in this place, it is especially to be understood of Christ's divine nature, not excluding the Holy Ghost. For as the Holy Ghost, in the incarnation, sanctified his 'flesh,' the second person took flesh, but the third person sanctified it. So in the resurrection of Christ, [it was] the second person that raised itself up, but yet it was by the Holy Ghost too. So when there is mention here of Christ 'justified by the Spirit,' that is, by his Godhead and by the Holy Ghost, which he alway used, not as an instrument—for the Holy Ghost is a common principle with himself, one with himself, of equal dignity, only differing in the order of persons; whatsoever Christ did, he did with the Spirit. That must not be excluded. Christ was as well 'justified in the Spirit,' as God, as 'manifest' in our nature to be man.
圣灵也指三位一体中的第三位，圣灵，圣灵。实际上，无论是上帝父亲还是上帝儿子对人类的恩慈行为，都是通过圣灵完成的。因为，正如圣灵在人格的次序中，他也在工作的次序中。父亲从自己工作；儿子从父亲工作；圣灵从他们两个人那里工作。圣灵从父亲和儿子那里出发，作为一个共同的原则。因此，有时候说父亲通过他的圣灵使基督的身体复活。基督被说成是通过圣灵做事。在这里，特别要理解基督的神性，而不是排除圣灵。因为正如圣灵在道成肉身中使他的“肉体”成圣，第二位接受了肉身，但第三位使其成圣。所以在基督的复活中，是第二位使自己复活，但也是通过圣灵。 所以当这里提到基督“在圣灵中被称义”，指的是他的神性和圣灵所作的，他始终使用圣灵，而不是作为一种工具——因为圣灵与他自己是共同的原则，同等尊严，只在位格上有所不同；无论基督做什么，他都是与圣灵一同行动的。这一点不能被排除。基督在神的圣灵中同样被称义，就像在我们的本性中显现为人一样。

And this was in the time of his abasement. In the greatest extremity of abasement, there was somewhat that came from Christ, to 'justify' him that he was the Son of God, the true Messiah. There is no part of his abasement but some beams of his Godhead did break forth in it.
这是在他卑微的时候。在最极端的卑微中，有一些来自基督的东西，来“证明”他是上帝的儿子，真正的弥赛亚。他的卑微中没有一部分不是他神性的光芒闪耀其中。

He was made flesh, but he took upon him the 'flesh' of a virgin. Could that be otherwise than by the Spirit, to be born of a virgin, she remaining a virgin? When he was born, he was laid in a manger. Indeed, there was God in the low estate of the flesh. Ay, but the 'wise men worshipped him,' and the 'star' directed them, Mat. 2:11. There he was 'justified in the Spirit.' He was tossed when he was asleep in the ship, but he commanded the winds and the waves, Mat. 14:24, seq. He wanted money to pay tribute, as he was abased; but to fetch it out of a fish, there he was justified, Mat. 17:27. The one was an argument of his poverty and meanness, but the other was an argument that he was another manner of person than the world took him for, that he had all the creatures at his command. He was apprehended as a malefactor, but he struck them all down with his word, 'Whom seek ye?' John 18:4.
他成为了肉身，但他却承担了一个处女的“肉身”。难道这不是通过圣灵的作为，才能由一个处女诞生，而她仍然保持处女之身吗？当他出生时，他被放在一个马槽里。确实，上帝降临到了卑微的肉身中。是的，但是“智者朝拜了他”，“星星”指引着他们，马太福音 2:11。在那里，他在圣灵中被证明是公义的。他在船上睡觉时被风浪摇动，但他却命令风和海浪，马太福音 14:24。他缺钱交税，因为他被贬低了；但他从一条鱼的口中取出来，那里他被证明是公义的，马太福音 17:27。前者是他贫穷和卑微的证明，但后者是他与世人所认为的不同的证明，他能够驾驭所有的创造物。他被当作罪犯逮捕，但他用他的话语击倒了他们所有人，“你们找谁？”约翰福音 18:4。

Come to the greatest abasement of all; when he was on the cross, he hung between two thieves. Ay, but he converted the one of them. When the thief had so much discouragement to see his Saviour hang on the cross, yet he shewed such power in that abasement, that the very thief could see him to be a king, and was converted by his Spirit. He did hang upon the cross; but, at the same time, there was an eclipse. The whole world was darkened (h), the earth trembled, the rocks brake, the centurion 'justified' him, 'Doubtless, this was the Son of God,' Mat. 27:40. He was sold for thirty pence (i), but he that was sold for thirty pieces did redeem the whole world by his blood.
来到最大的卑微之中；当他被钉在十字架上时，他悬挂在两个贼之间。是的，但他使其中一个人悔改了。当那个贼看到他的救主被钉在十字架上时，他感到非常沮丧，然而他在那种卑微中展示了如此大的能力，以至于那个贼能够看到他是一个国王，并且被他的圣灵所感化。他确实被钉在十字架上；但与此同时，发生了日食。整个世界变暗了（h），大地震动，岩石崩裂，百夫长为他作证：“这确实是神的儿子”，马太福音 27:40。他被卖了三十个银币（i），但被以他的血赎回了整个世界。

Nay, at the lowest degree of abasement of all, when he struggled with the wrath of God, and was beset with devils, then he triumphed. When he was visibly overcome, then invisibly he overcame. He was an invisible conqueror when he was visibly subdued. For, did he not on the cross satisfy the wrath of God, and by enduring the wrath of God free us from it and from Satan, God's jailor, and reconcile us by his blood? The chief works of all were wrought in his chief abasement. At length he died and was buried; ay, but he that died rose again gloriously. Therefore he was 'mightily declared to be the Son of God by raising himself from the dead.' That was the greatest abasement when he lay in the grave; and especially then he was 'justified' by his resurrection from the dead and his ascension, in his state of glorification especially. So, if we go from Christ's birth to his lowest degree of abasement, there was alway some manifestation of his justification by the Spirit.
在他最卑微的境地，当他与上帝的愤怒搏斗，被魔鬼困扰时，他战胜了。当他明显被击败时，他在隐形中战胜了。当他明显被征服时，他是一个隐形的征服者。因为，他不是在十字架上满足了上帝的愤怒，并通过忍受上帝的愤怒使我们摆脱了它和撒旦，上帝的狱卒，并通过他的血使我们与上帝和好吗？所有的主要工作都是在他最卑微的境地完成的。最后，他死了，被埋葬了；是的，但是那个死而复活的他荣耀地复活了。因此，他通过从死里复活“大有能力地被宣告为上帝的儿子”。当他躺在坟墓里时，那是最大的卑微；尤其是在他从死里复活和升天时，他特别“被称义”了，在他的荣耀状态中特别如此。所以，如果我们从基督的诞生到他最卑微的境地，总是有圣灵的称义的某种显现。

He was 'justified' in a double regard
他在两个方面上都是“合理的”

1. In regard of God, he was justified and cleared from our sins that he took upon him. He 'bore our sins upon the tree,' and bore them away, that they should never appear again to our discomfort. He was made 'a curse for us.' How came Christ to be cleared of our sins that lay upon him? When by the Spirit, by his divine nature, he raised himself from the dead. So he was 'justified' from that that God laid upon him, for he was our surety. Now the Spirit raising him from the dead, shewed that the debt was folly discharged, because our surety was out of prison. All things are first in Christ and then in us. He was acquitted and justified from our sins, and then we.
关于上帝，他因为承担了我们的罪而被证明是正当的，并被洗清。他“背负着我们的罪孽”，并将它们带走，使它们再也不会给我们带来困扰。他为我们成为“诅咒”。基督如何被洗净我们所承担的罪孽？当他通过圣灵，通过他的神性，从死里复活。所以他从上帝所加在他身上的那个罪孽中被“证明是正当的”，因为他是我们的担保人。现在，圣灵使他从死里复活，表明债务已经完全偿还，因为我们的担保人已经出狱。所有的事情首先发生在基督里，然后才发生在我们身上。他被宣判无罪，从我们的罪孽中被证明是正当的，然后才是我们。

2. And then he was justified by the Spirit from all imputations of men, from the misconceits that the world had of him. They thought him to be a mere man, or a sinful man. No. He was more than a mere man; nay, more than a holy man; he was God-man. Whence were his miracles? Were they not from his divine power? He overcame the devil in his temptations. Who can overcome the devil, but he that is the Son of God? He cast out devils, and dispossessed them with his word. All the enemies of Christ that ever were, at length he conquered them, and so 'declared himself mightily to be,' as he was, 'the Son of God.' He healed the outward man and the inward man by his divine power; he caused the spiritual as well as the bodily eyes to see, the dead to live, and the lame to go, &c. Whatsoever he did in the body he did in the soul likewise. In those excellent miracles he was 'justified,' and declared to be the Son of God,' especially in his resurrection and ascension, and daily converting of souls by his ministry; all being done by his Spirit, which is his vicar in the world, ruling his church and subduing his enemies. So that he was every way 'justified in the Spirit' to be God, to be the true Messiah prophesied of and promised to the church. Therefore he was 'justified' in his truth, that all the promises were true of him; and in his faithfulness, that he was faithful in performing the promises he made. He was 'justified' in his goodness and mercy, and all those attributes; he was 'justified in the Spirit.'
然后，他被圣灵从人们的指责中证明清白，摆脱了世人对他的误解。他们认为他只是一个普通人，或者一个有罪的人。不，他不仅仅是一个普通人，甚至不仅仅是一个圣洁的人；他是神人。他的奇迹是从哪里来的？难道不是来自他的神力吗？他在诱惑中战胜了魔鬼。除了神的儿子，谁能战胜魔鬼呢？他赶走了魔鬼，并用他的话语驱逐了它们。基督的一切敌人，最终都被他征服了，因此他有力地证明了自己是神的儿子。他用他的神力治愈了外在和内在的人；他使灵魂和肉体的眼睛都能看见，使死人复活，使瘸子行走等等。他在身体上所做的一切，他在灵魂中也同样做到了。在那些卓越的奇迹中，他被证明是神的儿子，尤其是在他的复活和升天中，以及通过他的事工每天使灵魂得到转化；这一切都是通过他的圣灵完成的，圣灵是他在世界中的代理人，统治着他的教会并征服他的敌人。 所以他在灵里完全被证明是上帝，是应许给教会的真正弥赛亚。因此，他在真理上是“被证明的”，所有的应许都是关于他的真实；在他的信实上，他忠实地履行了他所作出的承诺。他在善良和怜悯以及所有这些属性上都是“被证明的”，他在灵里是“被证明的”。'

Obj. But you will say, it seems he was not 'justified in the Spirit.' There are many heretics that think not Christ to be God; that take not Christ to be so glorious as he is.
但你会说，似乎他在灵性上并没有被“证明是正确的”。有许多异端邪说认为基督不是神；他们认为基督并不像他实际上那样荣耀。

Ans. I answer: When we speak of the justifying of Christ, it is meant to those that have eyes to see him, to those that shut not their eyes. He was 'justified' to be so great as he was to those 'whose eyes the god of the world had not blinded,' 2 Cor. 4:4; to all that were his; as it is excellently set down, John 1:14, 'The Word was made flesh, and dwelt among us; and we beheld his glory, as the glory of the only begotten Son of the Father, full of grace and truth.' We 'beheld his glory.' We did; others did not take notice: but they were those 'whose eyes the god of the world hath blinded,' the malicious Scribes and Pharisees, that sinned against the Holy Ghost, and would never acknowledge Christ; and ignorant people, that had not faith nor the Spirit of God. He was justified by the Spirit of God, to all that had spiritual eyes to see and take notice of his course; as St John saith in one of his epistles, 'What we have seen and heard, and our hands have handled, the Word of life, that we declare to you,' 1 John 1:1. So that he was 'God manifest in the flesh,' and he shewed himself to be the 'Word of life' to those that were his apostles and disciples, and those that were converted by him. As we see St Peter, when he had felt his divine power upon his heart by his preaching, 'Lord,' saith he, 'thou hast the words of eternal life; whither shall we go?' John 6:68. He felt the Spirit in his preaching. And so another time, St Peter, in Matt. 16:16, he confessed him to be 'the Son of the living God.' You see to whom he was 'justified' and declared to be the true Messiah, to be God as well as man by his Spirit.
答案：当我们谈论基督的辩护时，指的是那些有眼睛看见他的人，那些不闭上眼睛的人。他被证明是如此伟大的人，对那些“眼睛没有被这世界的神蒙蔽”的人来说，哥林多后书 4:4；对所有属于他的人来说，正如约翰福音 1:14 中所优秀地描述的那样，“道成了肉身，住在我们中间，我们见过他的荣光，正如独生子从父来的荣光，满有恩典和真理。”我们“见过他的荣光。”我们是；其他人没有注意到：但他们是那些“眼睛被这世界的神蒙蔽”的恶毒的文士和法利赛人，他们犯了亵渎圣灵的罪，永远不承认基督；以及没有信仰和神的灵的无知的人。他被神的灵辩护，对所有有属灵眼睛看见并注意到他的行动的人来说；正如约翰在他的一封书信中所说，“我们亲眼看见，亲耳听见，亲手摸过的生命的道，我们向你们宣告。”约翰一书 1:1。 所以他是“神在肉身中显现”，他向他的使徒和门徒以及被他转化的人显示了自己是“生命之道”。正如我们所看到的，当圣彼得通过他的传道感受到神圣的能力时，他说：“主啊，你有永生的话，我们往哪里去？”（约翰福音 6:68）。他在传道中感受到了圣灵。还有一次，圣彼得在马太福音 16:16 中承认他是“永活神的儿子”。你可以看到他被证明是真正的弥赛亚，是神和人的灵性所证明的。

The reason why he justified himself to be so, 1. It was the more to strengthen our faith. All his miracles were but so many sparkles of his divine nature, so many expressions of his divine power. And after he was raised from the dead, at his ascension and sending of the Holy Ghost, he shewed his divine power more gloriously; and all to strengthen the faith of the elect; and, 2. To stop the mouths of all impudent rebellious persons. For, considering that he wrought such miracles, that he raised men from the dead, and raised himself; considering that he called the Gentiles, and converted the world, by the ministry of weak men, he shewed that he was more than a man. Well! to make some use of this, that Christ was
他自称如此的原因有两个：1. 这更加加强了我们的信仰。他的所有奇迹只是他神性的闪光，他神圣力量的表达。在他从死里复活后，在他升天和派遣圣灵时，他更加辉煌地展示了他的神圣力量；所有这些都是为了加强选民的信仰；2. 为了堵住所有傲慢叛逆者的嘴巴。因为考虑到他行了这样的奇迹，他使人从死里复活，他自己也复活了；考虑到他通过软弱的人的事工召唤了外邦人，并使世界归向了他，他表明他不仅仅是一个人。好了！对于这一点，我们可以得出一些结论，那就是基督是

'Justified in the Spirit.' Then first of all,
"在圣灵中被证明是正当的。" 首先，

Use 1. Christ will at length justify himself. This is a ground of faith. However he be now as a sign set up that many speak against and contradict, yet the time will come when he will gloriously justify himself to all the world. Now some shut their eyes willingly, and the opposites of Christ seem to flourish; yet Christ will be 'justified by his Spirit' to all his elect in every age, especially in the resurrection. For 'when he shall come and appear to be glorious in his saints,' 2 Thes. 1:10, it will appear who he is indeed. Now he suffers many to tread upon his church, and he suffers many heretics to deny him, sometimes in one nature, sometimes in another, and so to offend against him. But the time will come that he will trample all his enemies under his feet; he will be 'justified by his Spirit.' That is our comfort. There are many schismatics and heretics and persecutors, but Christ will be 'justified' at length. 'The kingdoms of the earth will be the Lord Jesus Christ's,' Rev. 11:15. Are they not now so? They are. But truly they appear not to be so. But at length they will appear to be so. At the conversion of the Jews and the confusion of antichrist, then it will appear more and more that he is King of the world indeed. Now, as it were, his offices are darkened: his kingly office is darkened and his prophetical office is darkened; but at length it will appear that he is King of the church, and all kingdoms will be Christ's. There are glorious times coming, especially the glorious day of the resurrection. Christ at length will be cleared, he will be justified. The sun at length will scatter all the clouds. In the morning they gather about the sun, as if they would cover it. Oh, but the sun breaks through all, and gloriously appears at length. So Christ will scatter all clouds, and gloriously appear to be that which the word sets him forth to be.
基督最终会为自己辩护。这是信仰的基础。虽然他现在被许多人反对和否认，但有一天他将以荣耀的方式向全世界证明自己。现在有些人故意闭上眼睛，与基督对立的人似乎蓬勃发展；然而，基督将在每个时代特别是在复活中通过他的圣灵向他所有的选民证明自己。因为当他在他的圣徒中显现出荣耀时，我们将看到他的真实身份，如帖撒罗尼迦后书 1:10 所说。现在他允许许多人践踏他的教会，允许许多异端者否认他，有时否认他的一性，有时否认他的另一性，这样对他犯罪。但是有一天他将践踏他的一切敌人，他将通过他的圣灵为自己辩护。这是我们的安慰。有许多分裂者、异端者和迫害者，但基督最终会为自己辩护。启示录 11:15 说：“地上的国成了我们主和主基督的国。”现在不是这样吗？是的。但实际上它们似乎并非如此。但最终它们将显现出来。 在犹太人的转变和敌基督的混乱中，他将越来越显现出他确实是世界之王。现在，他的职责仿佛被遮蔽了：他的王权被遮蔽，他的先知职责被遮蔽；但最终他将显现出他是教会的王，所有的国度都将属于基督。辉煌的时代即将来临，尤其是复活的辉煌日。基督最终将被澄清，他将被证明是公义的。太阳最终将驱散所有的云彩。早晨它们聚集在太阳周围，仿佛要遮盖它。但是，太阳最终会突破一切，辉煌地显现出来。因此，基督将驱散所有的云彩，辉煌地显现出圣经所描绘的他的样子。

Again, As Christ will justify himself, so he will justify his church and children, first or last, by his Spirit. His children are now accounted the offscouring of the world. They are trampled and trod upon, they are the objects of scorn and hatred, and who accounted so base? Will Christ endure this? No. He that 'justified' himself; that is, that declared himself, and will more and more declare himself to be as he is; will he not 'justify' his church, his mystical body, to be as they are indeed? Certainly it shall appear to the world that he will justify them, to be kings and priests, to be heirs, to be glorious, to be so near and dear to him as the Scripture sets them forth to be. Whatsoever the Scripture hath spoken of the saints and children of God, the time will come that all this shall be 'justified' and made good by that Spirit of Christ, whereby he made good whatsoever he hath said of himself.
再次，基督将为自己辩护，他也将为他的教会和子民辩护，不论是先还是后，都是通过他的圣灵。他的子民现在被视为世界的渣滓。他们被践踏和踩踏，他们是嘲笑和仇恨的对象，谁会认为他们如此卑贱？基督会容忍这种情况吗？不会。他为自己辩护，也就是宣告自己，并且会越来越明确地宣告自己是他真实的样子；他难道不会为他的教会，他的神秘身体辩护，使他们真实地成为他们本应是的样子吗？当然，世人将看到他会为他们辩护，使他们成为君王和祭司，成为继承人，成为荣耀的人，成为圣经所描述的与他如此亲近和亲爱的人。无论圣经如何描述圣徒和神的子民，总有一天，这一切都将被基督的圣灵所证实和实现，就像他实现了自己所说的一切一样。

Therefore in our eclipses and disgraces let us all comfort ourselves in this. Let the world esteem us for the present as the refuse of the world, as persons not worthy to be acquainted with, not worthy to be regarded; we shall be 'justified' and cleared and glorified, especially at that day 'when Christ shall come to be glorious in his saints.' There is a hidden life of the church and every Christian; they have a life in Christ, but that 'life is hid in Christ,' in heaven, Col. 3:3. As the flowers in winter they have a life, but it is hidden in the root. 'When Christ shall appear,' as blessed St Paul and St John say, then it 'shall appear who we are.' Then our 'glorious life,' that now is in our Head, 'shall appear;' then we shall be 'justified to be so glorious,' as the Scripture sets us forth to be. The church shall be glorious within and without, too, at that day. Therefore let us comfort ourselves. This hidden life, though it appear not now, yet we shall be justified. And hence we may answer some objections likewise.
因此，在我们的失败和耻辱中，让我们都在这一点上安慰自己。让世界认为我们是世界的废物，不值得交往，不值得关注；我们将被“证明”、清除和荣耀，特别是在那一天，“当基督来荣耀他的圣徒”的时候。教会和每个基督徒都有一个隐藏的生命；他们在基督里有生命，但这个生命“隐藏在基督里”，在天上（歌罗西书 3:3）。就像冬天的花朵有生命一样，但它隐藏在根部。正如圣保罗和圣约翰所说的，“当基督显现”的时候，我们的“真实身份”就会显现出来。那时，我们现在在我们的头上的“荣耀生命”将会显现出来；那时，我们将被证明是如此荣耀的，正如圣经所描述的那样。教会在那一天内外都将荣耀。因此，让我们安慰自己。这个隐藏的生命，虽然现在看不见，但我们将被证明是正当的。因此，我们也可以回答一些异议。

Obj. Some may say, How doth it appear that Christ is King of the church? We see how the church is trampled on at this day. Where is the life and glory of the church? What! his spouse, and thus used! What! his turtle, and thus polluted and plucked by the birds of prey!
有人可能会说，基督如何成为教会的王？我们看到教会在今天是如何被践踏的。教会的生命和荣耀在哪里？什么！他的配偶竟然被这样对待！什么！他的鸽子竟然被掠夺者污染和折磨！

Ans. I answer, Look with other spectacles, with the eye of faith, and then you shall see a spring in the winter of the church. However she be now abased and eclipsed, yet she shall be 'justified;' and it will appear that Christ regards his church and people and children more than all the world besides, only there must be a conformity.
答案：我回答，用信心的眼睛换个角度看，你就会在教会的冬天看到一个泉源。无论她现在多么卑微和黯淡，她最终会被“证明是正当的”；而且会显现出基督比世界上其他一切都更关心他的教会、他的子民和他的儿女，只是需要一种一致性。

It was fit there should be a time of Christ's abasement; how should he have suffered else? The world would never have crucified God. They could not have done it. Therefore he was abased; he veiled his Godhead under his manhood, under a base condition, so he passed through 'suffering to glory.' So it must be in the body of Christ. It must pass through the veil of infirmities, of weakness, affliction, and disgrace. How else should it be conformable to Christ? If Christ had 'justified' himself at all times in his humiliation, he could not have suffered; if we should be justified now and appear to all the world who we are, who would persecute us? how could we be conformable to Christ? Therefore let us quietly and meekly a-while endure these things, that are nothing but to conform us to our Head, knowing this, that as he was 'justified' by little and little, till he was perfectly 'justified' when he was raised from the dead, so we shall be perfectly 'justified' and freed from all imputations at the last day, when by the same Spirit that raised him we shall be raised up too.
基督受辱的时候是合适的；否则他怎么能受苦呢？世界永远不会钉十字架上的神。他们做不到。因此，他受辱了；他将他的神性掩盖在他的人性之下，在卑贱的境况下，他经历了“苦难到荣耀”的过程。所以基督的身体也必须如此。它必须经历软弱、疾病、困苦和耻辱的面纱。否则，它怎么能与基督相符呢？如果基督在他的卑微中始终自证清白，他就无法受苦；如果我们现在被证明并向全世界显露我们的身份，谁会迫害我们呢？我们怎么能与基督相符呢？因此，让我们安静地、温和地忍受这些事情一段时间，这些事情只是为了使我们与我们的头相符，我们要知道，正如他逐渐被证明清白，直到他从死里复活时完全被证明清白一样，我们在末日也将完全被证明清白，并摆脱所有的指责，因为我们将被那同样使他复活的圣灵所复活。

Nay, in this world, when it is for his glory and for our good, he will bring our righteousness to light as the noonday, Ps. 37:6; he will free us from the imputations that the world lays on us; he will have a care of our credit. For as Christ was 'mightily declared to be the Son of God' in a fit time, so shall we when we are fit. Then the world shall see that we are not the men that profane, bitter, malicious persons, led with the spirit of the devil, charged us to be.
在这个世界上，当这是为了他的荣耀和我们的利益时，他会把我们的公义显露出来，如同正午的阳光，诗篇 37:6；他会使我们摆脱世界对我们的指责；他会关心我们的声誉。因为正如基督在合适的时候被“大有能力地显明为神的儿子”，当我们合适的时候也会如此。那时，世界将看到我们不是亵渎、刻薄、恶毒的人，被指控我们是被魔鬼的灵引导的。

Let us take no scandal at the present afflictions of the church. Christ will justify his mystical body by his glorious power in good time. Antichrist shall not alway ruffle* in the world. Christ will be justified to be the King and Ruler of the world. 'All power is committed to him,' Mat. 28:18. But we see it now. Antichrist rages in the world, and the church seems to be under hatches.† So it is with particular Christians. Those that belong to God, and indeed are truly such as they profess themselves to be—though with much weakness—we see in what respect and esteem they are had. 'Let us comfort ourselves, beloved.' Christ justified himself by his Spirit, and will he not justify his poor church, and free it from the tyranny of antichrist? Will he not advance those that are trodden on now and made as the dirt in the street, that 'they shall shine as the sun?' Daniel 12:3. Therefore when you hear of the dejected state of the churches abroad, be not dismayed. Consider there is a glorious King that rules the world, and he will make it appear are long. He will justify himself and his church, for he suffers in his church. He is wise. He sees cause to do this. He is working his own work. He corrects and rules and purgeth his church in the furnace of affliction. But be sure the time will come that he will bring the cause of religion to light, and he will shew what side he owns; he will justify his truth, and tread Satan and all his members under feet. This frame of things will not hold long. As verily as Christ is in heaven, as verily as he is 'justified' in his own person by his Spirit, by his divine power, so he will justify his mystical body. And as he hath conquered in his own person, so he will by his Spirit conquer for his church.
让我们不要对教会目前的苦难感到惊讶。基督将以他荣耀的力量为他的神秘身体辩护。敌基督不会永远在世界中肆虐。基督将被证明是世界的君王和统治者。“所有的权柄都交给了他”，马太福音 28:18。但我们现在看不到。敌基督在世界中肆虐，教会似乎被压制。对于个别的基督徒也是如此。那些属于上帝的人，实际上是真正如他们所宣称的那样的人 - 虽然有很多的软弱 - 我们看到他们在何种尊重和尊重中被看待。“让我们安慰自己，亲爱的。”基督通过他的圣灵为自己辩护，难道他不会为他可怜的教会辩护，使其摆脱敌基督的暴政吗？他不会提拔那些现在被践踏并被当作街上的泥土的人吗，让他们“发光如同太阳”？但是当你听到国外教会的沮丧状态时，不要惊慌。请记住，有一位荣耀的君王统治着世界，他将很快显现出来。他将为自己和他的教会辩护，因为他在教会中受苦。他是智慧的。他看到有理由这样做。他正在完成自己的工作。 他在苦难的炉火中纠正、统治和净化他的教会。但务必要知道，有一天他将把宗教事业带到光明之中，他将展示他站在哪一边；他将证明他的真理，并踏着撒旦和他所有的成员。这种局面不会持续太久。如同基督在天上一样真实，如同他在他自己的人格中被他的圣灵、他的神力所证明一样，他将为他的神秘身体辩护。正如他在他自己的人格中战胜一样，他将通过他的圣灵为他的教会战胜。

Use 2. And as he will overcome for his church, so he will overcome in his church; 'stronger is he that is' in the church, 'in you, than he that is in the world,' 1 John 4:4; and God's children will be triumphant. Though they may be discouraged in respect of the present carriage of things, yet the Spirit that is in them, above the world, will gather strength by little and little, and it will appear at length, notwithstanding present discouragements. Undoubtedly the best things will have a true lustre and glory at length, however they seem to be carried for the present. You see as Christ hath 'justified' himself to be the true Messiah, and as he hath justified himself, so he will justify all his. There is the same reason for both.
使用 2。正如他将为他的教会而战胜一样，他也将在他的教会中战胜；在教会中，“在你们里面的比在世界里的更强大”，约翰一书 4:4；上帝的儿女将获得胜利。尽管他们可能对目前的事态感到沮丧，但在他们内心的圣灵，超越世界，将逐渐获得力量，并最终显现出来，尽管目前存在着沮丧。毫无疑问，最好的事物最终将展现真正的光彩和荣耀，无论它们在目前看起来如何。你们看到基督已经“证明”自己是真正的弥赛亚，正如他证明了自己一样，他也将证明他所有的人。两者都有同样的理由。

For our further instruction and comfort, let us consider, that in regard of God likewise, we shall be 'justified' from our sins in our consciences here and at the day of judgment, before angels and devils and men. As Christ was 'justified' from our sins himself, and he will justify every one of us by his Spirit, his Spirit shall witness to our souls that we are justified; and likewise his Spirit shall declare it at the day of judgment; it shall be openly declared that we are so indeed. There is a double degree of justification: one in our conscience now, another at the day of judgment. Then it shall appear that we have believed in Christ, and are cleansed from our sins. When we shall stand on the right hand of Christ, as all that cleave to Christ by faith [will do], then it shall appear that by him we are 'justified' from all our sins whatsoever.
为了我们进一步的指导和安慰，让我们考虑一下，在上帝面前，我们的良心将会因我们的罪而被“称义”，无论是在此处还是在审判的那一天，无论是在天使、魔鬼还是人类面前。正如基督自己因我们的罪而被“称义”，他将通过他的圣灵使我们每个人都被称义；他的圣灵将向我们的灵魂作证，我们被称义了；同样，他的圣灵也将在审判的那一天宣告这一点；将会公开宣布我们确实是如此。有两个层次的称义：一个是我们现在的良心中，另一个是在审判的那一天。那时，我们将会显现出我们已经信靠基督，并且已经从我们的罪中得到洁净。当我们站在基督的右边，就像所有凭着信心依附基督的人一样，那时将会显现出我们通过他从一切罪恶中被“称义”。

Use 3. Again, Christ was 'justified in the Spirit.' Then hence we may learn our duty; we ought all of us to justify Christ. To whom is Christ justified by the Spirit? Only to his own church and children; not to the reprobate world. We may know, that we are members of Christ, if we be of the number of those that justify Christ.
再次使用 3。基督在圣灵中被证明是公义的。因此，我们可以学到我们的责任；我们所有人都应该证明基督是公义的。基督在圣灵中被证明是向谁证明的？只有向他自己的教会和子民；而不是向被拒绝的世界。我们可以知道，如果我们是那些证明基督是公义的人中的一员，那么我们就是基督的成员。

Quest. How do we justify Christ?
我们如何证明基督的存在？

Ans. (1.) We justify Christ when, from an inward work of the Spirit, we feel and acknowledge him to be such an one as he is: Christ is God. Now, when we rely upon him as our rock, in all temptations, we justify Christ to be so; when we 'kiss the Son' with the kisses of faith, of subjection, of obedience, of reverence and love; this is to justify Christ to be the Son of God, as it is Ps. 2:12, 'Kiss the Son, lest he be angry.' Those that in temptation are to seek for their comfort, they do not justify Christ; they do not live as if he were a Saviour, not as if he were a God. In temptations to despair, they justify not Christ.
答案：（1）当我们从内心感受到并承认基督是他所是的那个人时，我们为基督辩护：基督是上帝。当我们在所有的试探中依靠他作为我们的磐石时，我们为基督辩护；当我们用信心、顺从、服从、敬畏和爱的吻亲吻他这位子时，我们为基督辩护，正如诗篇 2:12 所说：“你们当以嘴亲子，免得他发怒。”那些在试探中寻求安慰的人，并没有为基督辩护；他们不活出基督是救主、是上帝的样子。在绝望的试探中，他们也没有为基督辩护。

(2.) Those that have Christ illuminating their understandings, to conceive the mysteries of religion, they justify Christ to be the prophet of his church; because they feel him enlightening their understandings.
那些有基督照亮他们理解力的人，能够领悟宗教的奥秘，他们证明基督是他们教会的先知；因为他们感受到他照亮他们的理解力。

(3.) Those that find their consciences pacified, by the obedience and sacrifice of Christ, they justify him to be their priest; for they can oppose the blood of Christ sprinkled on their hearts, to all the temptations of Satan, and to the risings of their own doubting conscience. Their hearts being sprinkled with the blood of Christ, they can go to God, and the blood of Christ speaks for them 'peace;' it pleads 'mercy, mercy.' Thus we justify Christ as a priest, when we rest in his sacrifice, and do not, with papists, run to other sacrifices. This is not to justify Christ. To justify Christ, God-man, is to make him a perfect mediator of intercession and redemption, to make him all in all. They do not justify Christ, that think God was made man to patch up a salvation; that he must do a part and we must merit the rest. Oh no! Take heed of that; account all our obedience, and all that is from us, as 'menstruous cloths,' Isa. 30:22, not able to stand with the justice of God.
那些通过基督的顺从和牺牲使他们的良心得到安抚的人，他们证明基督是他们的祭司；因为他们可以将基督的血洒在他们的心上，对抗撒旦的一切诱惑和自己怀疑的良心的上升。他们的心被基督的血洒净了，他们可以去见上帝，基督的血为他们说出“和平”；它恳求“怜悯，怜悯”。因此，当我们安息在他的牺牲上，不像天主教徒那样去寻求其他的牺牲时，我们就是在证明基督是一位祭司。这不是为了证明基督。为了证明基督，神人，就是使他成为完美的调解者和救赎者，使他成为一切。那些认为上帝成为人是为了修补救赎的人，并认为他必须做一部分，我们必须赢得其余部分的人，他们并没有证明基督。哦不！要小心，把我们所有的顺从和一切来自我们的东西都看作是“污秽的衣物”，以赛亚书 30:22，不能与上帝的公义相容。

(4.) In a word, we justify and declare and make good that he is our king, and put a kingly crown upon his head, when we suffer him to rule us and to subdue our spirits and our rebellions; when we cherish no contrary motions to his Spirit; when we rest in his word and not traditions, but stoop to the sceptre of Christ's word. This is to justify him as a king. Thus we should labour to justify and declare to the world the excellency and power of Christ in our hearts, that we may make religion lovely, and make it be entertained in the world; because we shew it to be an excellent powerful thing. Let us examine our hearts, whether we thus justify Christ or no; that by our carriage towards him, we make it good that he is such an one as the Scripture sets him forth to be.
总之，当我们允许他统治我们并征服我们的精神和叛逆时，我们证明、宣告并实现他是我们的国王，并在他的头上戴上王冠；当我们不怀有与他的圣灵相反的动机；当我们依靠他的话语而不是传统，而是屈服于基督话语的权杖时，我们就是在为他作王辩护。我们应该努力向世界证明基督在我们心中的卓越和力量，以使宗教变得可爱，并在世界上得到接受；因为我们展示了它是一种卓越而有力的事物。让我们检查自己的内心，看看我们是否这样为基督辩护；通过我们对他的态度，我们证明了他是圣经所描述的那样的人。

In particular, we justify him, that 'he rose from the dead,' when we believe that we are freed from our sins, our surety being out of prison. We justify him as 'ascended into heaven,' when we have heavenly affections, and when we consider him as a public person gone to heaven in our name. We justify him as 'sitting at the right hand of God,' when we 'mind the things that are above,' Col. 3:1, and not that are here below; or else we deny these things, we believe them not, we justify them not, when our conversations are not answerable to the things we believe. If we be the children of wisdom, undoubtedly we shall justify wisdom. If we be the members of Christ, we shall justify our head. If we be his spouse, we shall justify our husband. Let us examine ourselves that we do in this kind, and never think our state good till we can justify Christ.
特别是当我们相信我们从罪恶中得到解脱时，我们称他为“他从死里复活”，我们为他辩护。当我们拥有天上的情感，并将他视为代表我们去天堂的公众人物时，我们称他为“升天”。当我们“思念上面的事”，而不是这里的事时，我们称他为“坐在神的右边”。否则，我们就是否认这些事实，我们不相信它们，我们不为它们辩护，当我们的行为与我们所相信的事情不相符时。如果我们是智慧的子民，毫无疑问我们会为智慧辩护。如果我们是基督的肢体，我们会为我们的头辩护。如果我们是他的妻子，我们会为我们的丈夫辩护。让我们检查自己是否在这方面做到了，并且永远不要认为我们的状态是好的，直到我们能为基督辩护。

In the next place, for our direction; as Christ justified himself by his Spirit, by his divine power, so let us know that it is our duty to justify ourselves, to justify our profession, justify all divine truth. Let us make it good that we are the sons of God, that we are Christians indeed; not only to have the name, but the anointing of Christ; that we may clear our religion from false imputations; or else, instead of justifying our profession, we justify the slanders that are against it. The world is ready to say none are worse than Christians; and their religion is all but words and shews and forms. Shall we justify these slanders? No. Let us, by the Spirit of God, justify our religion; let us shew that religion is a powerful thing; and so indeed it is. For divine truth, when it is embraced and known, it alters and changeth the manners and dispositions; it makes of lions lambs; it makes our natures mild and tractable and sweet: it raiseth a man from earth to heaven. Let us justify this our religion and profession against all gainsayers whatsoever. 'Wisdom is justified of all her children.' Let us justify our religion and profession, by maintaining it and standing for it, and express in our lives and conversations the power of it.
在接下来的地方，为了我们的指引；正如基督通过他的圣灵，通过他的神力来证明自己一样，让我们知道我们有责任证明自己，证明我们的信仰，证明所有神圣的真理。让我们证明我们是神的儿子，我们确实是真正的基督徒；不仅仅有名字，还有基督的恩膏；这样我们可以把我们的宗教从错误的指责中解脱出来；否则，我们不是在证明我们的信仰，而是在证明针对它的诽谤。世界上总是说没有比基督徒更坏的人了；他们的宗教只是空话、表演和形式。我们要证明这些诽谤吗？不。让我们通过神的灵来证明我们的宗教；让我们展示宗教是一种有力的东西；实际上确实如此。因为当神圣的真理被接受和了解时，它改变和转变了品行和性情；它使得狮子变成羔羊；它使我们的本性温和、易于相处和甜美：它把一个人从地球升到天堂。让我们对抗所有的反对者，证明我们的宗教和信仰。'智慧因她的儿女而被证明是正确的。让我们通过坚守和支持宗教和职业来证明它们的价值，并在我们的生活和交谈中表达它们的力量。

Quest. How shall this be?
这将如何实现？

Ans. The text saith, 'by the Spirit.' For as Christ 'justified' himself, that is, declared himself to be as he was 'by his Spirit,' so every Christian hath the 'Spirit of Christ, or else he is none of his,' Rom. 8:9; and by this Spirit of Christ he is able to justify his profession; not only to justify Christ to be the true head, &c., but all things he doth must be done by the Spirit, or not at all. For as Christ, when he became man and was in the world, he did all by the direction of the Spirit. 'He was led into the wilderness by the Spirit,' he 'taught by the Spirit.' The Spirit that sanctified him in the womb guided him in all his life. So a Christian is guided by the Spirit. God doth all to him by the Spirit. He is comforted, and directed, and strengthened by the Spirit; and he again doth all to God by the Spirit. He prays in the Spirit, and sighs and groans to God in the Spirit. He walks in the Spirit. He doth all by the Spirit. Therefore by the Spirit let us justify and declare ourselves what we are; that there is somewhat in us above nature; that we have love above carnal men, and patience and meekness above the ability and capacity of other men. We justify our profession when we do somewhat more than nature, or when we do common ordinary things in a spiritual holy manner. Religion is not a matter of form, but of spirit. Let us not shew our religion only by word, but by the fruits of the Spirit; by love, and mercy, and meekness, and zeal, when occasion serves. The whole life of a Christian, as far as he is a Christian, it gives evidence that he is a Christian. The whole life of a carnal formal man evidences that he is not a Christian, because he hath nothing in him above other men; as our Saviour Christ saith, 'What peculiar thing do ye,' to distinguish yourselves from other men? Mat. 5:47. So let us ask ourselves. We profess ourselves to be the children of God, the heirs of heaven, 'What peculiar thing do we?' How do we justify ourselves? A true Christian can answer, I can justify it by the Spirit; I find I do things from other principles, and motives, and inducements, than the world doth, who only respect terms of civility and aims of the world, or to content the clamour of conscience. But, I find, I do things out of assurance that I am the child of God, and in obedience to him. Let us see what peculiar thing we do.
答：文中说，“靠着圣灵。”因为基督“使自己成为义人”，也就是说，他通过他的圣灵宣告自己的真实身份，所以每个基督徒都有“基督的灵，否则就不是他的人”，罗马书 8:9；并且通过基督的灵，他能够证明自己的信仰；不仅要证明基督是真正的头，等等，而且他所做的一切都必须靠着圣灵完成，否则一无所成。因为基督在成为人并在世上时，他一切都是在圣灵的引导下完成的。“他被圣灵引到旷野”，他“被圣灵教导”。使他成圣的圣灵在他一生中引导着他。所以基督徒也是被圣灵引导的。上帝通过圣灵对待他。他受到圣灵的安慰、指引和加强；他也通过圣灵对待上帝。他以圣灵祷告，以圣灵向上帝叹息和呻吟。他在圣灵中行走。他一切都是靠着圣灵完成的。因此，让我们靠着圣灵证明并宣告自己的真实身份；我们内在有超越自然的东西；我们拥有超越血肉之人的爱，以及超越其他人的能力和才智的耐心和温柔。 当我们超越自然或以一种精神圣洁的方式做普通的事情时，我们证明了我们的专业。宗教不是形式的问题，而是精神的问题。让我们不仅通过言辞展示我们的宗教信仰，而是通过圣灵的果实展示；通过爱、怜悯、温柔和热情，在适当的时候表现出来。一个基督徒的整个生活，只要他是一个基督徒，就能证明他是一个基督徒。一个肉体形式主义者的整个生活证明他不是一个基督徒，因为他没有超越其他人的东西；正如我们的救主基督所说，“你们有什么特别的事情，使你们与其他人区别开来？”（马太福音 5:47）。所以让我们问问自己。我们自称是上帝的儿女，天堂的继承人，“我们有什么特别的事情？”我们如何证明自己？一个真正的基督徒可以回答，我可以通过圣灵来证明；我发现我做事情的动机和诱因与世界不同，他们只关注礼貌的用语和世俗的目标，或者为了安抚良心的责备。但是，我发现我做事情是出于确信我是上帝的儿女，并且是对他的顺从。让我们看看我们做了什么特别的事情。

Alas! I cannot but lament the poor profession of many. How do they 'justify' their profession? How do they make good that they have the Spirit of God raising them above other men, when they live no better than pagans, nay, not so well, under the profession of the gospel and religion? Would pagans live as many men do? Did they not keep their words better? Were they so loose in their lives and conversations, and so licentious? Would they swear by their gods idly? Most of our ordinary people are worse than pagans. Where is the 'justifying' of religion? If Turks and heathens should see them they would say, You talk of religion, but where is the power of it? If you had the power of it you would express it more in your fidelity, and honesty, and mercy, and love, and sobriety. The kingdom of God, that is, the manifestation of the government of Christ, 'it is not in word but in power.' Therefore let us labour to 'justify' that we are subjects of that kingdom, by the power of it.
唉！我不得不为许多人的职业感到惋惜。他们如何“证明”自己的职业？当他们在福音和宗教的名义下生活得不如异教徒时，他们如何证明自己有上帝的灵魂高于其他人？异教徒会像许多人一样生活吗？他们不是更守信用吗？他们的生活和言谈不是更放纵吗？他们会轻率地以他们的神发誓吗？我们大多数普通人比异教徒还要糟糕。宗教的“证明”在哪里？如果土耳其人和异教徒看到他们，他们会说，你们谈论宗教，但它的力量在哪里？如果你们有它的力量，你们会在忠诚、诚实、仁慈、爱和节制方面更加表现出来。上帝的国度，也就是基督的统治的显现，“不在言语中，而在能力中。”因此，让我们努力通过它的力量来“证明”我们是那个国度的臣民。

Mere civil* persons, the apostle saith of them, 2 Tim. 3:5, they are such as 'have a form of godliness, but deny the power of it.' All that rabblement that he names there, they have 'a form.' A form is easy, but the power of it is not so easy. Therefore, let us justify our religion by our conversation. Let us justify the ordinances of God, the preaching and hearing of the word of God, by reverence in hearing it as the word of God, and labour to express it in our lives and conversations, or else we think it nothing but the speech of man. Let us 'justify' the sacrament to be the seal of God, by coming reverently to it, and by finding our faith strengthened by it. So labour to 'justify' every ordinance of God, from some sweet comforts that we feel by them; and then we shew that we are true members of Christ, that we are like Christ, who 'justified himself in the Spirit.'
使徒在提摩太后书 3:5 中说，普通的世俗人是那些“有敬虔的外貌，却背弃了敬虔的实际。”他在那里列举的那些乌合之众，他们只有“外貌”。外貌容易做到，但实际却不容易。因此，让我们通过我们的行为来证明我们的宗教。让我们通过敬畏地听神的话语来证明神的教仪、传道和听道，努力在我们的生活和交往中表达出来，否则我们认为它只是人的言论。让我们通过虔诚地参与圣礼，并通过它来加强我们的信仰，来“证明”圣礼是神的印记。所以，努力通过我们从中感受到的一些甜蜜安慰来“证明”神的每一个教令；这样我们就表明我们是基督的真实肢体，我们像基督一样，在圣灵中证明自己。

Beloved, it is a great power that must make a true Christian, no less than the 'power of the Spirit, that raised Christ from the dead;' as it is Eph. 1:20, St Paul prays that they might 'feel the power that raised Christ from the dead.' It is no less power for Christ to shine in our dark hearts, than to 'make light to shine out of darkness.'
亲爱的，成为一个真正的基督徒需要一种伟大的力量，不亚于“使基督从死里复活的圣灵的力量”；正如以弗所书 1:20 所说，保罗祈求他们能够“感受使基督从死里复活的力量。” 对于基督在我们黑暗的心中发光来说，这种力量同样重要，就像“使光从黑暗中发出来”一样。

Now, what power is in the lives of most men? The 'power that raised Christ from the dead'? Certainly no. What power is there in hearing the word, when many are so full of profaneness that they altogether neglect it? What power is there now and then to speak a good word, or now and then to do a slight action? Is this the 'power that raised Christ from the dead,' when by the strength of nature men can do it? There must be somewhat above nature, to justify a sound, spiritual Christian. We must have something to shew that we have our spirits raised up by the Spirit of Christ, to justify our profession in all estates. In prosperity, to shew that we have a spirit above prosperity, that we are not proud of it. Then in adversity, then we justify that we are Christians, by a spirit that is above adversity; that we do not sink under it, as a mere natural man would do, when we have learned St Paul's lesson, 'in all estates to be content,' Philip. 4:11. In temptation we justify our Christian profession by arming ourselves with a spirit of faith, to beat back the 'fiery darts of Satan,' Eph. 6:16. When all things seem contrary, let us cast ourselves, by a spirit of faith, upon Christ. That argues a powerful work of the Spirit, when we can, in contraries, believe contraries.
现在，大多数人生活中有什么力量？是“使基督从死里复活的力量”吗？当许多人充满亵渎，完全忽视上帝的话语时，听到这个话语有什么力量呢？偶尔说一句好话，或偶尔做一点小事，这就是“使基督从死里复活的力量”吗？当人们凭借自然的力量可以做到这一点时，必须有超越自然的东西，才能证明一个健全、属灵的基督徒。我们必须有一些东西来证明我们的灵魂是由基督的灵魂提升起来的，以证明我们在各种境况下的信仰。在繁荣中，要表明我们有一种超越繁荣的精神，我们不为此而骄傲。然后在逆境中，我们通过一种超越逆境的精神来证明我们是基督徒；我们不会像一个纯粹的自然人那样被逆境击垮，当我们学会了保罗的教训，“在各种境况中都心满意足”（腓立比书 4:11）。在诱惑中，我们通过以信心的精神武装自己，击退“撒旦的火箭”（以弗所书 6:16），来证明我们的基督徒信仰。当一切似乎都与我们相悖时，让我们凭借信心的精神投身于基督。 这表明了圣灵的强大工作，当我们能够在对立面中相信对立面时。

Thus let us shew that we are Christians; that we have somewhat in us above nature; that when the course of nature seems to be contrary, yet we can look with the eye of faith through all discouragements and clouds, and can see God reconciled in Christ. That will justify us to be sound Christians. Therefore let us labour, not only for slight outward performances; that are easy for any to do, but by an inward frame of soul, and by a carriage and conversation becoming our profession, that we may 'walk worthy of our profession,' fruitfully and watchfully, carefully and soberly, as becometh Christians every way. So much for that: I proceed to the next words,
因此，让我们展示我们是基督徒；我们内心有超越自然的东西；当自然的进程似乎相反时，我们仍然能以信仰的眼光透过所有的挫折和困难，看到上帝在基督里与我们和解。这将证明我们是真正的基督徒。因此，让我们努力，不仅仅是表面的外在表现；这对任何人来说都很容易做到，而是通过内心的构架，以及与我们的信仰相称的行为和交往，以便我们可以在各个方面都“配得上我们的信仰”，富有成果和警醒，小心和谨慎，如同基督徒应该做的。关于这个问题就说这么多，我接下来说下一句话，

'Seen of Angels.'
天使的出现。

The word is not altogether so fitly translated, for it is more pregnant than it is here rendered, 'He was seen.' It is true. But he was seen with admiration and wonderment of angels. He was seen, as such an object presented to them should be seen, and seen with wonderment. It implies the consequence of sight. Sight stirs up affection. It stirs up the whole soul. Therefore it is put for all the rest (j).
这个词的翻译并不完全准确，因为它比“他被看见”更富有内涵。的确，他被看见了。但他被天使们以惊奇和惊叹的眼光看见。他被看见，就像一个呈现在他们面前的对象应该被看见的那样，并且被惊奇地看见。这意味着视觉的结果。视觉激发感情。它激发整个灵魂。因此，它代表了其他一切（j）。

1. They saw him with wonderment. For was it not a wonder that God should stoop so low, as to be shut up in the straits of a virgin's womb? that Christ should humble himself so low, to be 'God in our flesh? Was not here exceeding wondrous love and mercy to mankind, to wretched man, having passed by the glorious angels that were fallen? And exceeding wisdom in God, in satisfying his justice, that he might shew mercy? It was matter of admiration to the angels, to see the great God stoop so low, to be clothed in such a poor nature as man's, that is meaner than their own. This doubtless is the meaning of the Holy Ghost: they saw it with admiration.
他们惊奇地看到他。因为上帝竟然如此谦卑地被关在一个处女的子宫里，这不是一个奇迹吗？基督竟然如此谦卑地成为“我们肉身中的上帝”，这不是极其奇妙的爱和怜悯吗？对于人类，对于那些已经堕落的光荣天使而言，这不是极其奇妙的爱和怜悯吗？对于上帝而言，这不是极其智慧的行为，以满足他的公正，以便他可以施行怜悯吗？对于天使们来说，看到伟大的上帝如此谦卑地降临到比他们自己还卑微的人类身上，这无疑是令人惊叹的。这无疑是圣灵的意思：他们以惊叹的眼光看到了这一切。

(2.) And because he was their head, as the second person, and they were creatures to attend upon Christ, their sight and wonderment must tend to some practice suitable to their condition. Therefore they so see and wondered at him, as that they attended upon Christ in all the passages of his humiliation and exaltation—in his life, in his death, in his resurrection and ascension.
因为他是他们的首领，作为第二个人，他们是为了侍奉基督而存在的生物，所以他们的视线和惊讶必须符合他们的状况。因此，他们如此看到并对他感到惊讶，以至于他们在基督的卑微和升高的各个过程中都侍奉着他——在他的生活中，在他的死亡中，在他的复活和升天中。

(3.) They saw him so as they were witnesses of him to men. They gave testimony and witness of him. So that it is a full word, in the intention of the Holy Ghost. Indeed, not only the angels, but all gave witness of him, from the highest heavens to hell itself; all witnessed Christ to be the true Messiah.
他们看到他，就像他们是他的见证人一样。他们对他进行了证言和见证。这是圣灵的意图的完整话语。事实上，不仅天使，而且所有人都对他进行了见证，从最高的天堂到地狱本身；所有人都见证基督是真正的弥赛亚。

In his baptism there was the Trinity; the Father in a 'voice from heaven,' the Holy Ghost in the shape 'of a dove.' He had the witness of angels, of men of all ranks, Jews and Gentiles, men and women; yea, the devils themselves ofttimes confessed him in the gospel. He was witnessed of all ranks. They saw him, and gave evidence and testimony of him that he was the true Messiah.
在他的洗礼中有三位一体；天父以“天上的声音”出现，圣灵以“鸽子的形状”出现。他得到了天使的见证，得到了各个阶层的人的见证，无论是犹太人还是外邦人，男人和女人；是的，魔鬼们有时也在福音中承认他。他得到了各个阶层的见证。他们看见了他，并且提供了证据和证词，证明他是真正的弥赛亚。

He was seen of angels. To declare this a little more particularly.
他被天使所见。稍微具体地说明一下。

The angels knew of Christ's coming in the flesh before it was, for what the church knew the angels knew in some measure. When God made the promise of the promised seed, the angels knew of it. And in Daniel the angel speaks of the seventy weeks; therefore before his incarnation they knew of him. But now they saw him with wonderment in our flesh, now they had an experimental knowledge of him; for the angels, besides their natural and supernatural knowledge, they have an experimental knowledge, that is daily increased in them, in the church. They see somewhat to admiration continually in the church, in the head, and in the members. They knew of the incarnation of Christ before. You know the angel brought the news of it beforehand to the virgin Mary. The angels attended upon Christ from his very infancy. The angels ministered to him in his temptation, Mat. 4:11. Before his death they comforted him in the garden, Luke 22:43. He was made 'lower than the angels,' in some sort, as it is in Ps. 8:5; for they came to 'comfort him.' He was so low that he had the comforting of angels. Then they saw when he was buried; they 'rolled away the stone,' Mat. 28:2.
天使在基督降临之前就知道他要成为肉身，因为教会所知的，天使也在某种程度上知道。当上帝许下所应许的后裔时，天使就知道了。在但以理书中，天使谈到了七十个世代；所以在基督成为肉身之前，他们就知道了他。但现在他们惊奇地看到他在我们的肉身中，现在他们对他有了实际的认识；因为天使除了他们的自然和超自然知识外，他们还有一种实际的知识，在教会中不断增长。他们在教会中不断地看到一些令人惊叹的事情，看到在元首和肢体中的一些事情。他们在基督成为肉身之前就知道了。你知道天使事先把这个消息带给了童贞的马利亚。天使从基督幼年时就侍奉他。天使在他受试探时服侍他，马太福音 4:11。在他死之前，他们在园中安慰他，路加福音 22:43。他在某种程度上被“降低到天使以下”，正如诗篇 8:5 所说；因为他们来“安慰他”。他如此卑微，以至于有天使来安慰他。然后他们看到他被埋葬；他们“滚开了石头”，马太福音 28:2。

By the way in general, it is the angels' office to remove impediments that hinder us from Christ. A Christian shall have angels to remove the stones, the hindrances that are between heaven and him, rather than they shall be any impediment to his salvation.
顺便说一下，总的来说，天使的职责是消除阻碍我们与基督相连的障碍。一个基督徒应该让天使移除天堂与他之间的石头、阻碍物，而不是让它们成为他得救的障碍。

Then when he rose there were angels, one at the head and another at the feet; and they told Mary that he was risen. And then at his ascension the angels told the disciples that Christ should come again. You have the story of it at large in the Gospel, how from the annunciation of his conception to his ascension they saw him, and attended on him, and witnessed of him.
然后当他起身时，有天使站在他的头和脚旁边；他们告诉玛丽他已经复活了。然后在他升天时，天使告诉门徒基督将再次降临。你可以在福音书中详细了解这个故事，从他受孕的启示到他升天，他们看到了他，侍奉他，并为他作证。

As soon as ever he was born, when they appeared to the shepherds, what a glorious hymn they sang! 'Glory to God on high, peace on earth, good will to men,' Luke 2:14. How joyful were they of the incarnation of Christ, and the great work of redemption wrought thereby!
他一出生，当他们向牧羊人们显现时，他们唱了一首多么辉煌的赞美诗！“荣耀归于上帝，地上的和平，对人类的美意。”路加福音 2:14。他们为基督的降临和由此带来的伟大救赎工作感到多么欢乐！

And, as I said, they did not only see these things, but they wondered at the love and mercy and wisdom of God in the Head and members of the church; as we see in divers places, in 1 Pet. 1:12, 'We preach the gospel, which things the angels desire to look into.' The very angels desire to pry and look with admiration into the wondrous things of the gospel. So in Eph. 3:10, 'To the intent that unto principalities and powers in heavenly places might be made known by the church the manifold wisdom of God.' There is somewhat done by Christ, by his incarnation and resurrection and government of his church, that the very angels look into, and wonder at the 'manifold wisdom of God' in governing his church; his wisdom in electing them, and after in restoring mankind. And in his manner of dispensation to the Jews, first by ceremonies, and then after by the body itself, Christ 'in the flesh.' There is such a world of wonders in the government of the church, such 'manifold wisdom,' that the very angels themselves look upon this with admiration and wonder, and with great delight.
而且，正如我所说的，他们不仅看到了这些事情，而且对上帝在教会的头和肢体中的爱、怜悯和智慧感到惊奇；正如我们在彼得前书 1:12 中所看到的，“我们传讲福音，这些事天使也渴望详细查考。”天使们渴望窥探并对福音中的奇妙事物感到惊叹。所以在以弗所书 3:10 中，“为要使天上执政的、掌权的，现在藉着教会得知神百般的智慧。”基督通过他的道成肉身、复活和治理教会所做的事情，使天使们也要窥探并对上帝在治理教会中的“百般智慧”感到惊奇；他在选民中选择他们的智慧，以及在恢复人类之后的智慧。在他对犹太人的施行方式上，先是通过仪式，然后是通过基督自己的身体，“成了肉身”。在教会的治理中有着如此多的奇迹，如此“百般智慧”，以至于连天使们自己也以惊奇和喜悦的心情注视着这一切。

Use 1. Shall angels see and wonder at these things? at the love and mercy and wisdom of God in governing his church, in joining together things irreconcilable to man's comprehension, infinite justice with infinite mercy in Christ, that God's wrath and justice should be satisfied in Christ, and thereby infinite mercy shewed to us? Here are things for angels to wonder at. Shall they wonder at it, and joy and delight in it, and shall we slight those things that are the wonderment of angels? There are a company of profane spirits—I would there were not too many among us—that will scarce vouchsafe to look into these things, that have scarcely the book of God in their houses. They can wonder at a story, or a poem, or some frothy device; at base things, not worthy to be reckoned of. But as for the great mysteries of salvation, that great work of the Trinity, about the salvation of mankind, they tush at them, they slight them; they never talk seriously of these things, except it be as it were with a graceless grace of slighting and scorn. They account it a disparagement to be serious in these things. They make no mysteries of that which the glorious creatures the angels themselves look upon and pry into, even with admiration. But it is not to be conceived of, the profaneness and poison that is in man's nature against divine truths, as I shall shew afterwards, how it slights the means of its own salvation, and stands wondering at baubles and trifles; and so men waste away their precious time in admiration of that which is nothing but 'vanity of vanities,' whereas we should take up our time in studying these transcendent things that go beyond the capacity of the very angels. Yet these things we dally and trifle withal.
天使会看到这些事情并惊讶吗？对上帝在管理他的教会中的爱、怜悯和智慧，对于将人无法理解的事物相结合，无限的公正与无限的怜悯在基督里相融合，上帝的愤怒和公正应该在基督里得到满足，从而向我们展示无限的怜悯？这些都是天使应该惊讶的事情。他们会惊讶，欢喜和喜悦，而我们却轻视那些使天使惊讶的事情吗？有一群亵渎的灵魂——我希望我们中间没有太多这样的人——他们几乎不屑一顾地去研究这些事情，他们家里几乎没有上帝的书。他们可以对一个故事、一首诗或一些浮华的东西感到惊讶；对于那些不值得一提的低级事物，他们也能感到惊讶。但是对于救赎的伟大奥秘，关于人类救赎的三位一体的伟大工作，他们却对此嗤之以鼻，轻视它们；除非是以一种毫无恩典的轻蔑和嘲笑的方式，他们从不认真地谈论这些事情。他们认为在这些事情上认真是一种贬低。 他们对那些光荣的天使们所看到和窥视的事情没有任何神秘感，甚至还带着钦佩。但人类的本性对神圣真理的亵渎和毒害是无法想象的，正如我之后将要展示的那样，它轻视自己救赎的途径，对琐事和无关紧要的东西感到惊奇。因此，人们浪费了宝贵的时间去钦佩那些只是“虚空的虚空”，而我们应该花时间去研究那些超越天使能力的卓越事物。然而，我们对这些事情只是玩弄和嬉戏而已。

Use 2. Again, from hence, that Christ was seen and attended on and admired by angels, there is a great deal of comfort issueth to us. It is the ground of all the attendance and comfort that we have from the angels. For this is a rule in divinity, that there is the same reason of the head and of the members; both head and members are one. Therefore what comfort and attendance Christ had, who is the head, the church, which is the body, hath the same, only with some difference. They attended upon him as the head, they attend upon us as the members. They attended upon him immediately for himself, they attend upon us for his sake; for whatsoever we have of God, we have it at the second hand. We receive 'grace for grace' of Christ. We receive attendance of angels, for the attendance they yielded to Christ first; they attend upon us, by his direction and commission and charge from him. So we have a derivative comfort from the attendance of angels upon Christ. But surely, whatsoever they did to him they do to us, because there is the same respect to head and members. Therefore the devil did not mistake, he was right in that, when he alleged out of the Psalm: 'He shall give his angels charge over thee, that thou dash not thy foot against a stone,' Ps. 91:11. He was right in that, applying it to Christ. For however it be true to Christians, yet it is true to Christ too; it is true to the members, as well as the head; and to the head, as to the members. For 'he that sanctifieth, and they that are sanctified, are all one;' as the apostle saith, 'one Christ,' Heb. 2:11.
再次使用 2。从这里可以看出，基督被天使所看见、侍奉和钦佩，对我们来说有很多安慰。这是我们从天使那里得到的所有侍奉和安慰的基础。因为在神学中有一个规则，即头和肢体有相同的原因；头和肢体是一体的。因此，作为头的基督所拥有的安慰和侍奉，作为身体的教会也有同样的，只是有些差异。他们作为头的侍奉，他们作为肢体的我们也有。他们直接侍奉他是为了他自己，他们侍奉我们是为了他的缘故；因为我们从上帝那里得到的一切，都是间接得到的。我们从基督那里“恩上加恩”。我们得到天使的侍奉，是因为他们首先侍奉了基督；他们按照他的指示、委托和命令侍奉我们。所以我们从天使侍奉基督中得到了派生的安慰。但是，毫无疑问，他们对他所做的一切也对我们做，因为对头和肢体有同样的尊重。 因此，魔鬼没有犯错，他在引用诗篇时是正确的：“他要为你吩咐他的使者，在你行的一切道路上保护你。他们要用手托着你，免得你的脚碰在石头上。”（诗篇 91:11）他在将其应用于基督时是正确的。因为无论对基督徒来说是真实的，对基督也是真实的；对肢体来说是真实的，对头也是真实的。因为正如使徒所说，“使人成圣的和那些得以成圣的都是出于一位，所以他称他们为弟兄，也不以为耻，说：‘我要将你的名传与我的弟兄，在会中我要颂扬你。’”（希伯来书 2:11）

Now the care of angels concerning Christ and his church, it was shadowed out in Exod. 25:17, seq., and 26:31. There the mercy-seat, which covered the ark wherein the law was, upon the. mercy-seat there were two cherubins counter-viewing one another, and both pried* to the mercy-seat. They shadowed out the angels that look on the mercy-seat, Christ; for he is the mercy-seat that covers the law and the curse, in whom God was merciful to us. There they look upon that with a kind of wonderment and attendance,† which St Peter alludes unto in that place, 'into which mysteries the very angels pry,' 1 Pet. 1:12. And so in the veil of the tabernacle, the veil had round about it pictures of cherubins, Exod. 26:31. What did that shadow out unto us? The multitude of cherubins and seraphins and angels that attend upon Christ and his church. So he was 'seen' and attended on by 'angels;' and it belongs to all that are his, as you have it, Heb. 1:7, 'They are ministering spirits, for the good of the heirs of salvation.' They that serve the king serve the queen too. Christ is the King of his church, and the church is the greatest queen in the world. They attend upon her; nay, Christ hath made us, with himself, kings. Now, what a king is that that hath a guard of angels! As they guarded and attended upon Christ, so they guard and attend all that are his; as you have it excellently in Dan. 7:10, 'There are thousand thousands of angels about the throne continually.' All this is for our comfort, because we are one mystical body with him.
现在，天使对基督和他的教会的关怀，在出埃及记 25:17 和 26:31 中得到了阐明。在那里，怜悯座覆盖着装有律法的约柜，怜悯座上有两个彼此对视的基路伯，并且都注视着怜悯座。他们预示着注视怜悯座基督的天使；因为他是覆盖律法和咒诅的怜悯座，上帝在他里面对我们怜悯。他们以一种惊奇和侍奉的态度注视着那个，彼得后书 1:12 中提到的“连天使也要切切地寻求”，并且在帐幕的幔子上，幔子周围有基路伯的图案，出埃及记 26:31。这对我们预示着什么？基督和他的教会所侍奉的众多基路伯、炽天使和天使。所以他被“天使”所看见并侍奉；正如希伯来书 1:7 所说，“他使风为他的使者，使火焰为他的仆役。”侍奉国王的人也侍奉皇后。基督是他的教会的国王，教会是世界上最伟大的皇后。 他们侍奉她；不仅如此，基督还使我们与他一同成为君王。现在，一个拥有天使护卫的君王是多么伟大！正如他们守护并侍奉基督一样，他们也守护并侍奉所有属于他的人；正如在但以理书 7:10 中所说的那样，“有千千万万的天使在宝座前侍立”。所有这一切都是为了我们的安慰，因为我们与他是一个神秘的身体。

You have in Jacob's ladder a notable representation of this. Jacob's ladder, it reached from earth to heaven; and that pointed to Christ himself, who is 'Immanuel,' God and man, who brought God and man together. He was a mediator between both, and a friend to both. He was that ladder that touched heaven and earth, and joined both together. Now it is said, the angels ascended and descended upon that ladder; so the angels descending upon us, is, because they ascend and descend upon Jacob's ladder first; that is, upon Christ. 'All things are yours,' saith the apostle. What be those? God is ours, the Spirit is ours, heaven is ours, the earth is ours; afflictions, life, death, Paul, Apollos, the angels themselves, all is ours. Why? 'Ye are Christ's.' That is the ground. So it is a spring of comfort to consider that Christ was 'seen' and admired and attended by angels. They are ours, because we are Christ's. Let us consider what a comfort it is, to have the attendance of these blessed spirits for Christ's sake.
你在雅各的梯子上可以看到一个显著的象征。雅各的梯子，它从地上延伸到天上；这指向基督自己，他是"以马内利"，既是神又是人，将神和人联系在一起。他是两者之间的调解者，也是两者的朋友。他是那个触及天堂和地球的梯子，将两者连接在一起。现在有人说，天使们在那个梯子上升降；所以天使们降临到我们身上，是因为他们首先在雅各的梯子上升降；也就是说，在基督身上。使徒说："万有都是你们的。"那是什么？神是我们的，圣灵是我们的，天堂是我们的，地球是我们的；困苦、生命、死亡、保罗、亚波罗，甚至天使们，一切都是我们的。为什么？因为"你们是基督的。"这是根据。所以，考虑到基督被天使们"看见"、钦佩和侍奉，这是一种安慰的源泉。他们是我们的，因为我们是基督的。让我们考虑一下，为了基督的缘故，拥有这些有福的灵魂的陪伴是多么的安慰。

And hence we have the ground of the perpetuity of it, that they will for ever be attendants to us; because their love and respect to us is founded upon their love and respect to Christ. When favour to another is grounded upon a sound foundation; when the favour that a king or a great person bears to one is founded on the love of his own son; he loves the other because he loves his son whom the other loves; so it is perpetual and sound, because he will ever love his son. The angels will for ever love and honour and attend us. Why? For what ground have they respect to us at all? It is in Christ, whose members and spouse we are. So long as the church hath any relation to Christ, so long the angels shall respect the church; but the church hath relation to Christ for ever. Therefore, the respect that the blessed angels have to Christ and to the church, it is for ever and for ever.
因此，我们有它永恒的基础，他们将永远作为我们的侍从，因为他们对我们的爱和尊重是建立在他们对基督的爱和尊重之上。当对他人的喜爱建立在坚实的基础上时，当国王或伟大人物对某人的喜爱建立在对自己儿子的爱上时，他之所以喜爱他人，是因为他喜爱他所爱的儿子；因此，这种喜爱是永恒和坚实的，因为他将永远爱他的儿子。天使将永远爱戴我们并尊敬我们。为什么？他们对我们有什么尊重的基础？这是在基督里，我们是他的肢体和配偶。只要教会与基督有任何关系，天使就会尊重教会；但教会与基督的关系是永恒的。因此，天使对基督和教会的尊重是永远的。

Well, let us think of this, so as to make use of it; that now in Christ we have the attendance of angels. We do not see them, as in former time, before Christ's incarnation. It is true; because now, since Christ is come 'in the flesh,' the government of Christ is spiritual; and we are not supported with those glorious manifestations, but they are about us in an invisible manner. We have Elisha's guard about us continually, but we see them not.* There were more apparitions† in the infancy of the church, because the dispensation of Christ to the church was according to the weak state of the church. But now Christ is come 'in the flesh,' and 'received up in glory,' and there is more abundance of spirit. We should be more spiritual and heavenly-minded, and not look for outward apparitions of angels; but be content that we have a guard of them about us, as every Christian doth. 'Despise not,' saith Christ, 'these little ones.' They are about Christians, and about little ones, little in years, and little in esteem; 'for their angels,' &c., Matt. 18:10. It is a strange thing. They are God's angels, but they are theirs for their service. 'Their angels behold the face of your heavenly Father.' So that Christ's angels are our angels; they are angels' even of children, of little ones. Nay, let a man be never so poor, even as Lazarus, he shall have the attendance of angels, in life and death. There is no Christian of low degree, of the lowest degree, that shall think himself neglected of God; for the very angels attend him, as we see in Lazarus. There is a general commission for the least, the little ones.
好吧，让我们思考一下，以便利用它；现在在基督里，我们有天使的陪伴。我们看不见他们，就像在基督降世之前那样。这是真的；因为现在，自从基督以“肉身”来临以来，基督的统治是属灵的；我们没有那些荣耀的显现来支持我们，但他们以一种看不见的方式在我们周围。我们不断地有以利沙的护卫在我们周围，但我们看不见他们。在教会的幼年时期，出现了更多的显现，因为基督对教会的供应是根据教会的脆弱状态而定的。但现在基督以“肉身”来临，并“荣升天上”，有更丰盛的灵。我们应该更加属灵和天心，不要寻求外在的天使显现；而是满足于我们周围有他们的护卫，就像每个基督徒一样。耶稣说：“不要轻看这些小子。”他们在基督徒周围，也在小孩子周围，无论是年龄小还是受人尊重少；“因为他们的使者”，太 18:10。这是一件奇怪的事情。他们是上帝的天使，但他们是为了他们的服务而存在的。 他们的天使观看着你们天上父的面容。所以基督的天使也是我们的天使；他们甚至是孩子们的天使，小孩子们的天使。不，一个人即使再贫穷，就像拉撒路一样，他在生活和死亡中都会有天使的陪伴。没有一个低贱的基督徒，即使是最低贱的，会认为自己被上帝忽视；因为我们在拉撒路身上看到，连天使都会照料他们。对于最小的、最小的人，有一个普遍的委托。

Likewise, it may comfort us in all our extremities whatsoever, in all our desertions. The time may come, beloved, that we may be deserted of the world, and deserted of our friends; we may be in such straits as we may have nobody in the world near us. Oh! but if a man be a true Christian, he hath God and angels about him alway. A Christian is a king; he is never without his guard, that invisible guard of angels. What! if a man have nobody by him when he dies, but God and his good angels, to carry his soul to heaven, is he neglected? Every Christian, if he hath none else with him, he hath God, the whole Trinity, and the guard of angels, to help and comfort him, and to convey his soul to the place of happiness. Therefore, let us never despair, let us never be disconsolate; whatsoever our condition be, we shall have God and good angels with us in all our straits and extremities. Go through all the passages of our life, we see how ready we are to fall into dangers. In our infancy, in our tender years, we are committed to their custody: after, in our dangers, they pitch their tents about us; as it is, Ps. 34:7, 'The angels of the Lord pitch their tents about those that fear the Lord.' In our conversion they rejoice. 'There is joy in heaven at the conversion of a sinner,' Luke 15:10. At the hour of death, as we see in Lazarus, they are ready to convey our souls to the place of happiness. Lazarus's soul 'was carried by angels into Abraham's bosom,' Luke 16:22. At the resurrection they shall gather our dead bodies together. It is the office of the angels. In heaven they shall 'praise and glorify God,' together with us for ever; for 'Christ shall come with a multitude of heavenly angels,' at the day of judgment: 'when he shall come to be glorified in his saints,' 2 Thess. 1:10. Then we shall for ever 'glorify God,' saints and angels together, in heaven. Therefore, in Heb. 12:22, it is said, 'We are come to the innumerable multitude of angels.' What is the meaning of that? That is, now in the New Testament, by our communion with Christ, we have association with the 'blessed angels, innumerable company of angels,' saith the Holy Ghost there. We have association with them even from our infancy, till we be in glory. Indeed, they are as nurses: 'They shall carry thee, that thou dash not thy foot against a stone,' as it is in Ps. 91:11. They keep us from many inconveniences.
同样，无论我们处于何种困境，无论我们被遗弃多么绝望，这都可以给我们安慰。亲爱的，也许有一天我们会被世界遗弃，被朋友抛弃；我们可能会陷入如此困境，以至于身边没有任何人。但是，如果一个人是真正的基督徒，他总是有上帝和天使在他身边。基督徒是一个国王；他永远不会没有他那隐形的天使护卫。如果一个人在临终时身边没有任何人，只有上帝和他的好天使，护送他的灵魂到天堂，他会被忽视吗？每个基督徒，即使没有其他人陪伴，他都有上帝、整个三位一体和天使护卫与他同在，帮助和安慰他，并将他的灵魂带到幸福的地方。因此，让我们永远不要绝望，永远不要沮丧；无论我们的处境如何，我们都将在所有困境和绝境中与上帝和好天使同在。回顾我们生活中的所有经历，我们看到我们多么容易陷入危险之中。在我们的幼年时期，我们被交托给他们的保护；在我们遇到危险时，他们在我们周围搭起帐篷；正如诗篇 34:7 所说：“敬畏耶和华的人，有天使在他们四围安营。”在我们的转变中，他们欢喜。"有一个罪人悔改，在天上就有喜乐"（路加福音 15:10）。在临终的时刻，正如我们在拉撒路身上看到的那样，他们准备将我们的灵魂带到幸福的地方。拉撒路的灵魂"被天使抱到亚伯拉罕的怀里"（路加福音 16:22）。在复活的时候，他们将聚集我们的尸体。这是天使的职责。在天堂，他们将与我们一起永远"赞美和荣耀上帝"，因为"基督将带着众多的天使"在审判的日子来临时："当他在他的圣徒身上得荣耀的时候"（帖撒罗尼迦后书 1:10）。那时，我们将永远与圣徒和天使一起在天堂中"荣耀上帝"。因此，在希伯来书 12:22 中说："你们已经来到无数的天使群中"。这是什么意思呢？这是说，现在在新约中，通过我们与基督的交流，我们与"有福的天使，无数的天使群"有交往，圣灵在那里这样说。我们从婴儿时期开始，直到我们得荣耀，与他们有交往。实际上，他们就像保姆："他们要抬你，免得你的脚碰在石头上"（诗篇 91:11）。 它们使我们免受许多不便之处。

Obj. But you will say, God's children fall into inconveniences; how then I are they attended by angels?
但你会说，上帝的儿女们也会遇到困难；那么他们是如何得到天使的保护呢？

Ans. I answer: First of all, God's angels preserve those that are his, from many inconveniences that they know not of. And certainly we have devils about us continually, and there is a conflict betwixt good angels and devils about us continually. And when we do fall into any inconvenience, it is because we are not in our way. If we go out of our way, they have not the 'charge over us;' they are to keep us 'in our ways.' And if they keep us not from 'dashing our foot against a stone,' if they keep us not from ill, yet they keep us in ill, and deliver us out of ill at length; for they deliver us not only from evil, that we fall not into it, but they keep us in ill, and deliver us out of ill, nay, and by ill. If we suffer in the custody of angels any inconvenience, it is that we may be tried by it, that we may be exercised and bettered by it. There is nothing that falls out to God's children in the world, but they gain by it, whatsoever it is. This, therefore, doth not prejudice the attendance of angels.
首先，上帝的天使保护属于他的人，使他们免受许多他们不知道的不便之处。我们周围确实有恶魔存在，善恶天使之间不断地进行着斗争。当我们遇到任何不便之时，那是因为我们偏离了正道。如果我们偏离了正道，他们就无法保护我们；他们的职责是让我们保持在正道上。即使他们不能保护我们不让我们“脚碰到石头”，不能保护我们免受灾祸，但他们会让我们在灾祸中保持，并最终将我们从灾祸中解救出来；因为他们不仅保护我们不陷入邪恶，还让我们在邪恶中保持，并通过邪恶将我们解救出来。如果我们在天使的保护下遭受任何不便，那是为了让我们通过这些不便来经受考验，让我们通过这些不便来锻炼和改善自己。在世界上，上帝的子民所经历的一切都会给他们带来好处，无论是什么。因此，这并不影响天使的护佑。

Therefore let us comfort ourselves in all conditions for ourselves and for the state. Put case it be brought to a very small number, that the enemies were thousands more than we, many thousands and millions; yet, if we be in the covenant of grace, and in good terms with God, we have 'more for us than against us,' we shall have angels fight for us. You know Elisha's servant, when he saw a multitude of enemies, his eyes were opened to see a company of angels; and saith the prophet, 'There are more for us than against us,' 2 Kings 6:17, seq. So let us be to the eye of the world never so few and never so weak; let us but have Elisha's eye, the eye of faith, and we shall have his guard about us alway and about the commonwealth. This should comfort us.
因此，无论在任何情况下，让我们为自己和国家安慰自己。假设敌人比我们多上千倍，成千上万，甚至上百万；然而，如果我们在恩典的约束下，与上帝和好，我们会有“更多的人支持我们而非反对我们”，我们将有天使为我们而战。你知道以利沙的仆人，当他看到一群敌人时，他的眼睛被打开，看到了一群天使；先知说：“与我们同在的比反对我们的更多”，列王记下 6:17。所以，让我们在世界的眼中无论多么少，多么脆弱；只要我们拥有以利沙的眼睛，信仰的眼睛，我们将始终有他的保护，围绕着我们和国家。这应该给我们带来安慰。

But then we must learn this duty, not to grieve these good spirits. As it is wondrous humility, that they will stoop to be servants to us, that are of a weaker, baser nature than they, so it is wondrous patience, that they will continue still to guard us, notwithstanding we do that that grieves those good spirits: one motive to keep us in the way of obedience, that we do not grieve those blessed spirits that are our guard and attendance. Let us consider when we are alone—it would keep us from many sins—no eye of man seeth; ay, but God seeth, and conscience within seeth, and angels without are witnesses: they grieve at it, and the devils about us rejoice at it. These meditations, when we are solicited to sin, would withdraw our minds and take up our hearts, if we had a spirit of faith to believe these things.
但我们必须学会这个责任，不要使这些善良的灵魂悲伤。因为他们愿意屈尊为我们服务，这是非常谦卑的，我们比他们更弱、更低贱，所以他们愿意继续保护我们，尽管我们做了让这些善良的灵魂悲伤的事情：这是一个让我们保持顺从的动力，我们不要让那些祝福我们的灵魂感到悲伤。让我们在独处时考虑一下——这会让我们远离许多罪恶——没有人的眼睛看见；是的，但上帝看见，内心的良知看见，外面的天使也是见证者：他们为此感到悲伤，我们周围的魔鬼为此感到欢喜。如果我们有信仰的精神去相信这些事情，当我们被引诱犯罪时，这些沉思会吸引我们的思想并占据我们的心灵。

Let us learn to make this use likewise, to magnify God, that hath thus honoured us; not only to take our nature upon him, to be 'manifest in the flesh,' but also to give us his own attendance, his own guard, a guard of angels. Indeed, we are in Christ above angels, advanced higher than angels. What cause have we to praise God! How are we advanced above them? We are the spouse of Christ, and so are not angels. They are under Christ as a head of government and a head of influence. They have strength and confirmation from Christ. He is not a head of redemption, but of confirmation to them. St Paul calls them 'elect angels' that stand. They stand by Christ, they have good by him. But they are not the spouse of Christ. We are the spouse and members of Christ. He hath honoured our nature more than the angelical: he did not take upon him the nature of angels, but of men; and as he hath advanced us above angels, so his dispensation is, that those glorious creatures should be our attendants for our good; and they distaste not this attendance.
让我们学会同样地运用这一点，来赞美上帝，他如此荣耀我们；不仅仅是接受我们的本性，成为“显现在肉体中”，而且还给予我们他自己的陪伴，他自己的守卫，一支天使守卫。事实上，我们在基督里超越了天使，比天使更高级。我们有什么理由赞美上帝！我们如何超越了他们？我们是基督的配偶，而天使不是。他们在基督之下，作为政府和影响力的首领。他们从基督那里得到力量和确认。他们不是救赎的首领，而是确认的首领。圣保罗称他们为“蒙拣选的天使”站立。他们站在基督旁边，从他那里得到好处。但他们不是基督的配偶。我们是基督的配偶和肢体。他比天使更尊重我们的本性：他没有接受天使的本性，而是人的本性；正如他把我们提升到超越天使的地位，他的安排是，这些荣耀的生物应该成为我们的侍从，为我们的利益服务；而他们并不厌恶这种侍从。

And this is that we should know, what care God hath over us, and what love he bears us; that he hath honoured us so much that creatures of a more excellent rank than we are, even the angels, should be serviceable to us in Christ. And all is, that we should be full of thankfulness.
这就是我们应该知道的，上帝对我们的关怀和他对我们的爱；他如此尊重我们，以至于比我们更高贵的生物，甚至是天使，都要在基督里为我们服务。这一切都是为了让我们充满感激之情。

Obj. But you will say, What need the guard or attendance of angels to Christ or to us, to head or members, considering that God is able to guard us with his almighty power?
但你会说，既然上帝有能力用他的全能力保护我们，基督或我们的头和肢体，那么为什么还需要天使的守护或陪伴呢？

Ans. It is true. The creatures that God hath ordained in their several ranks, they are not for any defect in God, to supply his want of power, but further to enlarge and demonstrate his goodness. He is the 'Lord of hosts,' therefore he will have hosts of creatures, one under another, and all serviceable to his end. His end is, to bring a company to salvation, to a supernatural end, to happiness in the world to come; and he being Lord of all, he makes all to serve for that end. He could do it of himself; but, having ordained such ranks of creatures, he makes all to serve for that end, for the manifestation of his power and of his goodness, not for any defect of strength in himself. He could do all by himself. He could have been content with his own happiness, and never have made a world; but he made the world to shew his goodness and love and respect to mankind. So he will have angels attend us, though he watch over us by his own providence. This takes not away any care of his, but he shews his care in the attendance of angels and other creatures. He useth them to convey his care and love to us.
答案：是的。上帝在各自的等级中所安排的生物，并不是因为上帝自身力量的缺陷，而是为了扩大和展示他的善良。他是“万军之主”，因此他将拥有一群群的生物，彼此之间相互依附，都为他的目的服务。他的目的是将一群人带到救赎之中，达到超自然的目标，获得来世的幸福；作为万物之主，他使一切都为这个目的服务。他本可以自己做到这一切；但是，既然他安排了这样的生物等级，他就让一切都为这个目的服务，以展示他的力量和善良，而不是因为他自己力量的不足。他本可以自己做到一切。他本可以满足于自己的幸福，从不创造世界；但他创造了世界，以展示他对人类的善良、爱和尊重。因此，即使他通过自己的保护看顾我们，他也会让天使陪伴我们。这并不减少他的关怀，而是通过天使和其他生物的陪伴来展示他的关怀。他利用它们来传达他对我们的关怀和爱。

Obj. But you will say, How can the angels help our souls any kind of way? They may help our outward man, or the state where we live; but what good do they to the inward man?
但你会说，天使们如何能以任何方式帮助我们的灵魂呢？他们可以帮助我们的外在身体，或者我们生活的状态；但他们对内在的人有什么好处呢？

Ans. I answer, The inward man is especially subject to the Spirit of Christ. It is God that bows the neck of the inward man. But yet notwithstanding, if the devils can suggest sin, angels are as strong as devils, and stronger and wiser too. They are wiser than the devil is malicious, and stronger than the devil is powerful. Whatsoever they can do in evil, the good angels can in good. Therefore no question, but they suggest many thoughts that are good They are not only a guard about us, but they are tutors to teach and instruct us; they minister good thoughts, and stir up good motions and suggestions. They work not upon the heart of man immediately, to alter and change it—that is proper to God—but by stirring up motions, and by way of suggestion; as the devils do in ill, so they in good. Therefore it is said, they 'comforted' our blessed Saviour; which I suppose was more than by their presence. So they comfort God's children, by presenting to their thoughts (we know not how, the manner is mystical; it is not for us to search into that) good motions, by stirring up to good. Only the altering and changing of our dispositions, that is proper to the Holy Spirit of God.
答案：我回答说，内心的人特别受基督的圣灵影响。是上帝使内心的人屈服。但是，尽管如此，如果魔鬼能够暗示罪恶，天使们也和魔鬼一样强大，甚至更强大、更聪明。他们比魔鬼更聪明，比魔鬼更恶毒，比魔鬼更有力量。无论他们在邪恶方面能做什么，善良的天使们也能在善良方面做到。因此毫无疑问，他们会暗示许多善念。他们不仅是我们周围的守护者，而且是教导和指导我们的导师；他们提供善念，激发善良的动机和建议。他们不直接对人的内心产生作用，改变它（这是上帝的专属权力），而是通过激发动机和提供建议的方式；就像魔鬼在邪恶方面那样，他们在善良方面也是如此。因此，有人说，他们“安慰”我们的救主；我认为这可能不仅仅是因为他们的存在。所以他们通过向我们的思想呈现（我们不知道如何，这种方式是神秘的，我们不应该深究）善念来安慰上帝的子民，通过激发善良的动机。只有改变和转变我们的性情，这是属于上帝的圣灵的专属权力。

Let us often think of this, what a glorious head we have, for whose sake the angels attend upon us in all estates whatsoever, even till we come to heaven.
让我们经常想到这一点，我们拥有多么光荣的头颅，为了它的缘故，天使们在我们的一切状态中都会照料我们，直到我们来到天堂。

And this should stir us up to labour to be made one with Christ. All the good we have any way is by the interest we have in Christ first. He holds it in capite. If we have not a being in our head Christ, we can challenge nothing in the world, no attendance of angels; for the angels are at variance with us out of Christ. We see presently after the fall, the cherubin was set with his sword drawn to keep the entrance of paradise, from whence Adam was shut, to shew that presently upon the fall there was a variance, and a mighty distance between the angels and us. But now the angels no longer shut paradise; no, they accompany us in the wilderness of this world, to the heavenly Canaan, to paradise. They go up and down Jacob's ladder. They attend upon Christ; and for his sake they are ministering spirits for the comfort of the elect. So that all things are reconciled now in Christ, both in heaven and earth, angels and men. It should stir us up to get interest in Christ, so that we may have interest in all these excellent things that first belong to Christ, and then to us. Whatsoever is excellent in heaven or earth belongs to the king of all, which is Christ, and to the queen of all, the church; and the time will come that there will be no excellency but Christ and his church. All whatsoever is in the world is nothing. It will end in hell and desperation; all other excellencies whatsoever.
这应该激励我们努力与基督合而为一。我们所拥有的一切好处都是通过我们首先与基督的联系而得到的。他是我们的头，他掌握着一切。如果我们没有与基督合而为一，我们在世界上就无法要求任何东西，包括天使的侍奉；因为在基督之外，天使与我们是对立的。我们可以看到，在堕落之后，基路伯立即拔出剑来守护伊甸园的入口，亚当被关在外面，这表明堕落之后，天使与我们之间立即产生了对立和巨大的距离。但现在天使不再封锁伊甸园；不，他们陪伴我们在这个世界的旷野中，前往天堂的迦南地，前往伊甸园。他们在雅各的梯子上往来穿梭。他们侍奉基督；并且为选民的安慰而成为他的仆役。所以现在在基督里，天上地下、天使和人类之间的一切都得到了调和。这应该激励我们在基督里获得利益，这样我们就可以分享所有这些属于基督的卓越之物，然后才属于我们。 无论是天上还是地上的一切卓越之物都属于众王之王基督，以及众后之后教会；将来的时候，只有基督和他的教会才是唯一的卓越。世界上的一切都是虚无，最终将陷入地狱和绝望；其他一切卓越都是如此。

This should teach us likewise to carry ourselves answerable to our condition, to take a holy state upon us. We should think ourselves too good to abase ourselves to sin, to be slaves to men, to flesh and blood—be they what they will be—to the corruptions and humours of any man, since we have angels to attend upon us. We are kings, and have a kingly guard. It should move us to take a holy state upon us. It should force a carriage suitable to kings, that have so glorious attendance. Undoubtedly, if we had a spiritual eye of faith to believe and to know this, answerable to the things themselves and their excellency, it would work a more glorious disposition in Christians than there is, to carry ourselves as if we were in heaven before our time. Oh that we had clear eyes, answerable to the excellency of the privileges that belong to us.
这应该教导我们同样要对自己的状况负责，承担起神圣的身份。我们应该认为自己太好了，不屈服于罪恶，不做人的奴隶，不受肉体和血肉的控制，无论他们是谁，也不受任何人的腐败和情绪的影响，因为我们有天使来侍奉我们。我们是国王，有王室护卫。这应该促使我们承担起神圣的身份。它应该迫使我们以适合国王的方式行事，因为我们有如此辉煌的侍奉。毫无疑问，如果我们有一个属灵的信心之眼，能够相信和了解这一点，与事物本身和它们的卓越相符，它将在基督徒中产生比现在更加辉煌的性情，让我们像是提前到了天堂一样。哦，但愿我们有清晰的眼睛，与属于我们的特权的卓越相符。

Again, It should teach us not to despise the meanest Christians, seeing angels despise not to attend on them. Shall we disdain to relieve them, that the angels do not disdain to comfort? To comfort and relieve one another, it is the work of an angel. Shall any man think himself too good to help any poor Christian? Oh the pride of man's nature! when the more glorious nature of the angels disdain not to be our servants, and not only to great and noble men, but to little ones, even to Lazarus. What a devilish quality is envy and pride, that stirs us up to disdain to be useful one to another, especially to those that are inferiors! We know it was the speech of wicked Cain, 'Am I my brother's keeper?' Gen. 4:9. Shall I stoop to him? Flesh and blood begins to take state upon it. Alas! if angels had taken state upon them, where had this attendance been? The devils that kept not their first standing, being proud spirits, they disdained the calling they had; the good angels humble themselves. God himself, as it is Ps. 113:6, disdains not to look on things below. When the great God became man, shall we wonder that angels should attend upon the nature that God hath so honoured? What a devilish sin, then, is envy, and pride, and disdain! Let these considerations move us to be out of love with this disposition. The angels joy at the conversion of others. Shall that be our heart-smart and grief that is the joy of angels? Shall we despise the work of regeneration and the image of God in another? Shall it be the joy of angels, and shall it be our sorrow, the welfare and thriving of others spiritually or outwardly? Shall we, out of disdain and envy, think ourselves too good to do anything when it is the delight of angels?
再说一遍，这应该教导我们不要轻视最卑微的基督徒，因为天使们也不会轻视他们。我们会不愿意帮助他们吗？天使们却不会不愿意安慰他们。互相安慰和帮助是天使的工作。难道有人认为自己太好了，不愿意帮助任何贫穷的基督徒吗？哦，人性的骄傲啊！天使们的更加荣耀的本性都不会不愿意成为我们的仆人，不仅仅是伟大和高贵的人，而且是小的，甚至是拉撒路。嫉妒和骄傲是多么邪恶的品质，它们激起我们对彼此有用的轻视，尤其是对那些地位低下的人！我们知道邪恶的该隐说过这样的话：“我岂是看守我弟兄的吗？”（创世记 4:9）。我要屈尊帮助他吗？血肉之躯开始摆架子了。唉！如果天使们也摆架子，这个侍奉又会在哪里呢？那些骄傲的恶魔们不守初时的地位，他们鄙视自己的职责；而善良的天使们却谦卑自己。正如诗篇 113:6 所说，上帝也不会鄙视下方的事物。当伟大的上帝成为人的时候，我们会惊讶天使们会侍奉上帝如此尊贵的本性吗？ 多么可恶的罪恶，嫉妒、骄傲和蔑视！让这些考虑促使我们对这种心态感到厌恶。天使们为他人的转变而欢喜。难道那应该是我们心中的痛苦和悲伤，而天使们的喜悦吗？我们应该蔑视他人的重生和上帝的形象吗？难道他人在属灵或外在上的幸福和繁荣应该是天使们的喜悦，而我们的悲伤吗？我们应该因为蔑视和嫉妒而认为自己太好而无所作为吗？

The angels are described with wings to fly, in Isa. 6:2, seq, to shew their delight in their attendance; and wings to cover their faces and their feet, to shew their adoration and reverence of God. The nearer they come to God, the more reverence. So there is no Christian, but like the angels, the nearer he comes to God, the more he abaseth himself and adores God; as Job, when he came nearer to God than he was before, 'I abhor myself,' saith he, 'in dust and ashes,' when God came to talk with him, Job 42:6. The angels, the nearer they come to God, the more reverence they shew; the more they cover their faces in his presence. And with the other wings they fly and do their duty, to shew their expedition in their service to Christ and his church. They do readily what they do. Let us imitate the angels in this.
天使被描述为有翅膀飞翔，在以赛亚书 6:2 中，以显示他们在侍奉上的喜悦；他们有翅膀遮住脸和脚，以显示他们对上帝的崇拜和敬畏。他们离上帝越近，敬畏就越深。所以没有一个基督徒不像天使一样，他离上帝越近，就越谦卑地敬拜上帝；就像约伯，当他比以前更接近上帝时，他说：“我厌恶自己，以尘土和灰烬为衣”，当上帝与他交谈时，约伯记 42:6。天使离上帝越近，就越敬畏；他们在上帝面前越遮住脸。他们用其他翅膀飞翔并履行职责，以显示他们在为基督和他的教会服务中的迅速。他们愿意做他们所做的事。让我们在这方面效仿天使。

The angels have a double office: a superior office and an inferior. The superior office they have is to attend upon God, to serve God and Christ, to minister to our head. The inferior office is, to attend his church, and to conflict with the evil angels that are about us continually.
天使有两个职责：一个是上级职责，一个是下级职责。他们的上级职责是侍奉上帝，服侍上帝和基督，为我们的首领服务。他们的下级职责是侍奉他的教会，并与不断围绕我们的邪恶天使作斗争。

It is good for us to know our prerogatives, our privilege, and our strength; not to make us proud, but to stir us up to thankfulness, and to a holy carriage answerable. It is a point not much thought on by the best of us all. We forget it, and betray our own comfort. Satan abuseth us to make us forget the dignity and strength that we have. Hereby we dishonour God and wrong ourselves, and wrong the holy angels, for want of faith and consideration of these things. A Christian is a more excellent creature than he thinks of. It is necessary ofttimes to think what a great degree God hath raised us to in Jesus Christ, that we have this glorious attendance about us wherever we are. Oh it would move us, as I said, to comfort and to a reverent carriage! and, indeed, when we carry ourselves otherwise, it is for want of minding and believing these things. I have spoken something the more of it, because we are subject to neglect this blessed truth. Therefore, for the time to come, let us take occasion to meditate oftener of this spring of comfort than formerly we have done.
我们了解我们的特权、优势和力量是好的；不是让我们骄傲，而是激励我们感恩，并以合适的方式行事。这是我们中最好的人很少思考的一个问题。我们忘记了它，背叛了自己的舒适。撒旦利用我们使我们忘记我们所拥有的尊严和力量。因此，我们因为缺乏信仰和对这些事情的考虑而亵渎了上帝，伤害了自己，伤害了圣洁的天使。一个基督徒比他所想的更优秀。我们有时需要思考上帝在耶稣基督里提升我们的程度有多大，我们无论身在何处都有这样辉煌的陪伴。哦，正如我所说，这将激励我们安慰和恭敬的行为！实际上，当我们表现得不同的时候，是因为我们没有注意和相信这些事情。我之所以多说一些，是因为我们容易忽视这个美好的真理。因此，从现在开始，让我们有更多机会常常沉思这个安慰的源泉，而不是以前我们所做的。

'Preached to the Gentiles.'
向外邦人传道。

Christ, our blessed Saviour, being the king of his church, it was not sufficient that he was 'manifested in the flesh,' and 'justified in the Spirit;' that is, declared by his divine power to be God; but he must have his nobles to acknowledge this too. Kings in their inaugurations not only make good their own title what they can themselves, but they would have others to acknowledge it. Therefore it is said Christ was seen of angels, those noble and glorious creatures.
基督，我们可赞美的救主，作为他教会的君王，仅仅以“显现在肉身”和“在圣灵中称义”是不够的；也就是说，他以他神圣的能力被宣告为上帝；但他还必须让他的贵族们也承认这一点。君王在加冕仪式上不仅要自己尽力证明自己的称号，还希望别人承认。因此，有人说基督被天使所见，那些高贵而光荣的生物。

But not only the greatest of the kingdom, but likewise the meaner subjects, must know their king. There must be a proclamation to them to know who is to rule over them. Therefore, Christ being a general catholic king, there must be a publication and proclamation of Christ all the world over. He must be 'preached to the Gentiles.' But yet that is not enough. Upon proclamation, there must be homage of all those he is proclaimed a king to. Therefore it follows, 'Believed on in the world;' that is, the world must stoop, and submit, and give homage to Christ as the Saviour of the world, as the Mediator of mankind. Thus we see how these things follow one upon another. To come to the words,
但不仅仅是王国中最伟大的人，而且是较低地位的人也必须认识他们的国王。必须向他们宣布，让他们知道谁将统治他们。因此，基督作为一个普遍的天主教国王，必须在全世界范围内宣扬和宣布基督。他必须被“传教给外邦人”。但这还不够。在宣布之后，所有被宣布为国王的人都必须向他表示效忠。因此，接下来就是“在世界中被人所信仰”；也就是说，世界必须屈服、顺从，并向基督作为世界的救主、人类的中保表示效忠。这样，我们可以看到这些事情是如何相互关联的。接下来看这些词，

'Preached to the Gentiles, believed on in the world.'
在世界上被信仰的时候向外邦人传道。

These follow one another by a necessary order, for 'preaching' goes before faith. Faith is the issue and fruit of preaching. Christ is first 'preached to the Gentiles,' and then 'believed on in the world.' The points considerable are these:
这些按照必要的顺序相互跟随，因为“传道”在信仰之前。信仰是传道的结果和果实。基督首先“向外邦人传讲”，然后“在世界上被人信仰”。要考虑的要点是这些：

First, That there must be a dispensation of salvation wrought by Christ unto others. It is not sufficient that salvation was wrought by Christ 'manifest in the flesh, justified in the Spirit,' but this salvation and redemption wrought, it must be published and dispensed to others. Therefore he saith 'preached to the Gentiles.'
首先，基督必须为他人创造一种救赎的安排。基督仅仅在肉身中显现、在圣灵中被证明是公义的，这还不足以满足要求，这种救赎和救赎必须被宣扬和传递给他人。因此，他说“向外邦人传讲”。

And then this publication and 'preaching,' it must be of Christ. Christ must be published to the Gentiles. All is in Christ that is necessary to be published.
然后这个出版物和“传教”，必须是关于基督的。基督必须向外邦人传扬。一切关于基督的都需要被传扬。

Then the persons to whom. 'To the Gentiles,' that is, to all. The church is enlarged since the coming of Christ; the pales and bounds of the church are enlarged.
然后，这些人是指“外邦人”，也就是所有人。自基督降临以来，教会得到了扩大；教会的界限和范围也得到了扩大。

And then the fruit of this. Christ being thus dispensed to the Gentiles, the world 'believes.' All preaching is for 'the obedience of faith,' as St Paul saith,' Rom. 1:5, and Rom. 16:19, 'That the obedience of the faith may be yielded to Christ;' 'preaching to the Gentiles' is, that he may be believed on in the world.'
然后，这就是结果。基督如此传达给外邦人，世界“相信”。所有的传道都是为了“信仰的顺服”，正如保罗所说的，罗马书 1:5 和罗马书 16:19，“为了基督的信仰的顺服而奉献”；“向外邦人传道”是为了让他在世界上被人相信。

First of all, There must be a dispensation of Christ.
首先，必须有基督的分配。

See the equity of this, even from things among men. It is not sufficient that physic be provided; but there must be an application of it. It is not sufficient that there is a treasure; but there must be a digging of it out. It is not sufficient that there be a candle or light; but there must be a holding out of the light for the good and use of others. It was not sufficient that there was a 'brazen serpent,' but the brazen serpent must be 'lifted up,' that the people might see it. It is not sufficient that there is a standard, but the standard must be set up. It is not sufficient that there be a foundation, but there must be a building upon the foundation. It is not sufficient that there be a garment, but there must be a putting of it on. It is not sufficient that there be a box of ointment, but the box must be opened, that the whole house may be filled with the smell. It is not sufficient that there be tapestry, and glorious hangings, but there must be an unfolding of them. Therefore there must be a dispensation of the mysteries of Christ; for, though Christ be physic, he must be applied; though Christ be a garment, he must be put on; though he be a foundation, we must build on him, or else we have no good by him; though he in his truth be a treasure, yet he must be digged up in the ministry; though he be a light, he must be held forth; though he be food, there must be an application. Of necessity therefore there must be a dispensation of the gospel, as well as redemption wrought by Christ; 'preached to the Gentiles.'
即使在人类之间，这也是公平的。提供药物是不够的，还必须使用它。拥有财富是不够的，还必须挖掘出来。有蜡烛或灯光是不够的，还必须将光传递给他人的善用。仅仅有一条"铜蛇"是不够的，还必须将它"举起"，让人们看到它。仅仅有一面旗帜是不够的，还必须竖起来。仅仅有一个基础是不够的，还必须在基础上建造。仅仅有一件衣服是不够的，还必须穿上它。仅仅有一盒香膏是不够的，还必须打开盒子，让整个房子充满香味。仅仅有挂毯和华丽的装饰是不够的，还必须展开它们。 因此，基督的奥秘必须被传扬；因为，尽管基督是医治，但必须应用；尽管基督是衣服，但必须穿上；尽管他是基石，我们必须在他上面建造，否则我们就无法从他那里得到好处；尽管他在真理中是宝藏，但必须在事奉中挖掘出来；尽管他是光，但必须展示出来；尽管他是食物，但必须应用。因此，必须有福音的传扬，以及基督所完成的救赎；向外邦人传讲。'

To unfold the point a little, seeing the necessity of it, to shew
为了稍微展开这一点，看到了它的必要性，以展示

What it is to preach.
讲道是什么。

What it is to preach Christ. And,
传讲基督是什么。

What it is to preach Christ to the Gentiles.
向外邦人传讲基督的含义是什么。

1. To preach is to open the mystery of Christ, to open whatsoever is in Christ; to break open the box that the savour may be perceived of all. To open Christ's natures and person what it is; to open the offices of Christ: first, he was a prophet to teach, wherefore he came into the world; then he was a priest, offering the sacrifice of himself; and then after he had offered his sacrifice as a priest, then he was a king. He was more publicly and gloriously known to be a king, to rule. After he had gained a people by his priesthood and offering, then he was to be a king to govern them. But his prophetical office is before the rest. He was all at the same time, but I speak in regard of manifestation. Now 'to preach Christ' is to lay open these things.
传道就是揭示基督的奥秘，揭示基督所拥有的一切；打开盒子，让所有人都能感受到香气。揭示基督的本质和身份是什么；揭示基督的职责：首先，他是一位先知，来教导人们；然后，他是一位祭司，献上自己的牺牲；然后，在他作为祭司献上牺牲之后，他成为了一位国王。他以更加公开和辉煌的方式被人们认识为国王，来统治。在他通过祭司和献祭赢得了一群人之后，他就要成为国王来治理他们。但他的先知职责是最先的。他同时具备这些职责，但我是从显现的角度来说的。现在，“传道基督”就是揭示这些事情。

And likewise the states wherein he executed his office. First, the state of humiliation. Christ was first abased, and then glorified. The flesh he took upon him was first sanctified and then abased, and then he made it glorious flesh. He could not work our salvation but in a state of abasement; he could not apply it to us but in a state of exaltation and glory. To open the merits of Christ, what he hath wrought to his Father for us; to open his efficacy, as the spiritual Head of his church; what wonders he works in his children, by altering and raising of them, by fitting and preparing them for heaven: likewise to open all the promises in Christ, they are but Christ dished and parcelled out. 'All the promises in Christ are yea and amen,' 2 Cor. 1:20. They are made for Christ's sake, and performed for Christ's sake; they are all but Christ severed into so many particular gracious blessings. 'To preach Christ' is to lay open all this, which is the inheritance of God's people.
同样，他执行职务的那些国家也是如此。首先是卑微的状态。基督首先被贬低，然后被荣耀。他所承担的肉体首先被圣化，然后被贬低，然后他使它成为荣耀的肉体。他只能在卑微的状态下完成我们的救赎；他只能在崇高和荣耀的状态下将其应用于我们。揭示基督的功效，他为我们在父神面前所做的；揭示他作为教会的属灵头领的效力；他通过改变和提升他的子民，通过使他们适应并准备好进入天堂而创造的奇迹：同样地，揭示基督中的所有应许，它们只是基督被分割和分配的一部分。哥林多后书 1:20 说：“基督的应许都是是的，也都是实在的。”它们是为了基督的缘故而作出的，也是为了基督的缘故而实现的；它们只是基督被分割成许多特定的恩典祝福。“传扬基督”就是揭示所有这些，这是神子民的产业。

But it is not sufficient to preach Christ, to lay open all this in the view of others; but in the opening of them, there must be application of them to the use of God's people, that they may see their interest in them; and there must be an alluring of them, for to preach is to woo. The preachers are paranymphi,* the friends of the bridegroom, that are to procure the marriage between Christ and his church; therefore, they are not only to lay open the riches of the husband, Christ, but likewise to entreat for a marriage, and to use all the gifts and parts that God hath given them, to bring Christ and his church together.
但仅仅传道基督，并将这一切展示给他人是不够的；在展示的过程中，必须将其应用于上帝的子民，使他们看到自己在其中的利益；并且必须吸引他们，因为传道就是求爱。传道者是新郎的朋友，是为了促成基督与他的教会之间的婚姻；因此，他们不仅要揭示丈夫基督的丰富，还要为婚姻恳求，并利用上帝赐予他们的一切恩赐和才能，将基督和他的教会聚集在一起。

And because people are in a contrary state to Christ, 'to preach Christ,' is even to begin with the law, to discover to people their estate by nature. A man can never preach the gospel that makes not way for the gospel, by shewing and convincing people what they are out of Christ. Who will marry with Christ, but those that know their own beggary and misery out of Christ? That he must be had of necessity, or else they die in debts eternally; he must be had, or else they are eternally miserable. Now, when people are convinced of this, then they make out of themselves to Christ. This therefore must be done, because it is in order, that which makes way to the preaching of Christ; for 'the full stomach despiseth an honeycomb,' Prov. 27:7. Who cares for balm that is not sick? Who cares for Christ, that sees not the necessity of Christ? Therefore we see John Baptist came before Christ, to make way for Christ, to level the mountains, to cast down whatsoever exalts itself in man. He that is to preach must discern what mountains there be between men's hearts and Christ; and he must labour to discover themselves to themselves, and lay flat all the pride of men in the dust; for 'the word of God is forcible to pull down strongholds and imaginations and to bring all into subjection to Christ,' 2 Cor. 10:4. And indeed, though a man should not preach the law, yet by way of implication, all these things are wrapped in the gospel. What need a Saviour, unless we were lost? What need Christ to be wisdom to us, if we were not fools in ourselves? What need Christ be sanctification to us, if we were not defiled in ourselves? What need he be redemption, if we were not lost and sold in ourselves to Satan, and under his bondage? Therefore all is to make way for Christ, not only to open the mysteries of Christ, but in the opening and application to let us see the necessity of Christ. In a word, being to bring Christ and the church together, our aim must be, to persuade people to come out of their estate they are in, to come and take Christ. Whatsoever makes for this, that course we must use, though it be with never so much abasing of ourselves. Therefore the gospel is promulgated in a sweet manner. 'I beseech you, brethren, by the mercies of God,' &c. The law comes with 'Cursed, cursed;' but now in the gospel Christ is preached with sweet alluring. 'I beseech you, brethren,' and 'We as ambassadors beseech you, as if Christ by us did beseech you,' &c., 2 Cor. 5:20. This is the manner of the dispensation in the gospel, even to beg of people that they would be good to their own souls. Christ, as it were, became a beggar himself, and the great God of heaven and earth begs our love, that we would so care for our own souls that we would be reconciled unto him. It was fitter, indeed, that we should beg of him. It was fit we should seek to be reconciled to him, but God so stoops in the dispensation and ministry of the gospel, that he becomes a beggar and suitor to us to be good to our souls. As if he had offended us, he desires us to be reconciled. The wrong is done on our part, yet he so far transcends the doubtings of man's nature, that he would have nothing to cause man's heart to misgive, no doubts or scruples to arise. He himself becomes a beseecher of reconciliation, as if he were the party that had offended. This is the manner of the publication of the gospel. I do but touch things, to shew what it is to preach Christ.
因为人们与基督相反，'传扬基督'甚至是从律法开始，向人们揭示他们的本性状态。一个人如果不通过向人们展示和说服他们离开基督的状态来传扬福音，就永远无法传扬福音。除非他们知道自己在基督之外的贫困和痛苦，否则谁会与基督结合？他必须被迫接受，否则他们将永远活在债务中；他必须被接受，否则他们将永远不幸。现在，当人们被这个事实所说服时，他们就会向基督靠拢。因此，这必须做到，因为这是有序的，这为传扬基督铺平了道路；因为“饱食厌弃蜂房”，箴言 27:7。谁会在健康时关心香膏？谁会在看不到基督的必要性时关心基督？因此，我们看到施洗约翰在基督之前来，为基督铺平道路，消除人类中一切自高自大的东西。 传道者必须辨别人心与基督之间的障碍，努力让人们认识自己，并将人们的骄傲彻底摧毁；因为“神的道是有能力拆毁坚固的营垒，将各样的妄想和一切自高之事攻破，使它顺服基督”（哥林多后书 10:4）。实际上，即使一个人不传讲律法，但这些事情都隐含在福音中。如果我们没有迷失，我们为什么需要一个救主？如果我们自己不是愚昧的，我们为什么需要基督成为我们的智慧？如果我们自己没有被玷污，我们为什么需要基督成为我们的圣化？如果我们没有迷失并被卖给撒旦并受其奴役，我们为什么需要他来赎回我们？因此，一切都是为了为基督铺路，不仅要揭示基督的奥秘，而且在揭示和应用中让我们看到基督的必要性。总之，我们的目标是将基督和教会联系在一起，我们的目的是说服人们离开他们现在的状态，来接受基督。无论采取何种方式，只要有助于这一点，我们都必须使用，即使这意味着我们要自卑到极点。 因此，福音以一种甜蜜的方式传扬出去。“弟兄们，我借着神的怜悯劝你们……”等等。律法带来的是“咒诅，咒诅”，但在福音中，基督以甜蜜的吸引力被传扬出去。“弟兄们，我恳求你们”，“我们作基督的使者，好像神借着我们劝你们”，哥林多后书 5:20。这是福音中的传扬方式，就是请求人们善待自己的灵魂。基督本身就像一个乞丐，天地的大神恳求我们的爱，希望我们如此关心自己的灵魂，以至于我们能与他和好。确实，我们应该向他乞求。我们应该寻求与他和好，但是神在福音的传扬和事奉中如此屈尊，以至于他成了一个乞求者，请求我们善待自己的灵魂。好像他冒犯了我们一样，他希望我们与他和好。错误是我们犯的，但他超越了人性的疑虑，他不希望我们心生疑虑，不希望我们产生任何疑问或顾虑。他自己成为了和好的乞求者，好像他是冒犯的一方。 这是福音出版的方式。我只是触及事物，以展示传扬基督的含义。

Use. Seeing then of necessity there must be a dispensation together with the gospel, let us labour to magnify this dispensation of preaching, that, together with redemption and the good things we have by Christ, we have also the standard set up and the brazen serpent lifted up by preaching 'the unsearchable riches of Christ' unfolded to us. It is a blessed condition. Let us magnify this ordinance, without disparaging other means, of reading, &c. This preaching is that whereby God dispenseth salvation and grace ordinarily.
使用。既然必然需要有一个与福音一起的分配，让我们努力扩大这个传道的分配，使得我们除了通过基督获得的救赎和好处之外，还有通过传道“基督难以寻觅的丰富”所揭示给我们的标准和铜蛇的高举。这是一个有福的状态。让我们扩大这个仪式，不贬低其他手段，如阅读等。这个传道是上帝通常分配救恩和恩典的方式。

And God in wisdom sees it the fittest way to dispense his grace to men by men. Why?
上帝以智慧看待这是向人类施予恩典的最合适方式，通过人与人之间的互助。为什么？

(1.) To try our obedience to the truth itself. He would have men regard the things spoken, not for the person that speaks them, but for the excellency of the things. If some glorious creatures, as the angels, should preach to us, we should regard the excellency of the preachers more than the truth itself; we should believe the truth for the messengers' sake.
试图考验我们对真理本身的顺从。他希望人们将所说的事物视为事物本身的卓越，而不是说话者的人。如果一些光荣的生物，如天使，向我们传道，我们应该更注重传道者的卓越，而不是真理本身；我们应该因为使者的缘故而相信真理。

(2.) And then God would knit man to man by bonds of love. Now there is a relation between pastor and people by this ordinance of God.
然后上帝会通过爱的纽带将人与人相连。现在，牧师与信徒之间存在着上帝的命令所规定的关系。

(3.) And then it is more suitable to our condition. We could not hear God speak, or any more excellent creatures. God magnifies his power the more in blessing these weak means.
然后它更适合我们的情况。我们无法听到上帝说话，或者任何更优秀的生物。上帝在祝福这些脆弱的手段时，更加彰显他的力量。

(4.) And it is more proportionable to our weakness to have men that speak out of experience from themselves that preach the gospel, that they have felt the comfort of themselves. It works the more upon us. Therefore, those that first preached the gospel, they were such as had felt the sweetness of it themselves first. St Paul, a great sinner out of the church, and St Peter in the church, he fell, after he was in the state of grace; that these great apostles might shew to all people that there is no ground of despair, if we humble ourselves. If they be sins out of the church, if they be sins against the first table, as Paul he was 'a blasphemer;' or against the second, he was 'a persecutor;' yet he found mercy notwithstanding, and for this end he found mercy, he saith, that he 'might teach the mercy of God to others, that he might be an example of the mercy of God to others, 1 Tim. 1:16. And so, if we relapse and fall, let none despair. Peter, a great teacher in the church, an apostle, see how foully he fell! Now, when men subject to the 'same infirmities' shall discover the mercy of God out of the book of God, it works the more upon us.
（4）对于我们的软弱来说，更合适的是有那些从自己的经验中讲道的人，他们感受到了福音的安慰。这对我们产生更大的影响。因此，最早传讲福音的人，都是那些先从中感受到甜蜜的人。圣保罗是一个在教会外的大罪人，圣彼得是在教会内的，他在得到恩典之后也跌倒了；这些伟大的使徒向所有人展示了，如果我们谦卑自己，就没有绝望的基础。如果他们是教会外的罪，如果他们是违背第一诫的罪，比如保罗是“亵渎神”；或者违背第二诫的罪，他是“逼迫者”；然而他仍然蒙受了怜悯，他说，他之所以蒙受怜悯，是为了“教导别人神的怜悯，成为别人神怜悯的榜样”，提摩太前书 1:16。因此，如果我们再次堕落和跌倒，不要绝望。看看彼得，一个在教会中的伟大教师，一个使徒，他是如何堕落的！现在，当那些有“同样软弱”的人从上帝的书中展示上帝的怜悯时，对我们产生更大的影响。

It is good for us to have a right esteem of the ordinances of God, because the profane heart of man doth think it a needless matter.
我们对上帝的仪式应该有正确的尊重，因为人的亵渎之心认为这是多余的。

Quest. Some are ready to say, Cannot I as well read privately at home?
问题。有些人准备说，我不能在家里私下阅读吗？

Ans. Yes. But the use of private exercises, with contempt of the public, they have a curse upon them instead of a blessing. It is with such men as with those that gathered manna when they should not; it stank. Hath God set up an ordinance for nothing, for us to despise? Is not he wiser to know what is good for us better than we do for ourselves? God accompanies his ordinance with the presence of his blessed Spirit. The truth read at home hath an efficacy, but the truth unfolded hath more efficacy. As we say of milk warmed, it is fitter for nourishment, and the rain from heaven hath a fatness with it, and a special influence more than other standing waters; so there is not that life and operation and blessing that accompanies other means that doth preaching, being the ordinary means where it may be had.
答案：是的。但是，私下进行的练习，对公众的蔑视，会带来诅咒而不是祝福。就像那些在不该收集的时候收集吗哪一样，它发臭了。上帝设立了一个仪式，我们难道要轻视它吗？难道他不比我们更聪明，更知道什么对我们更好吗？上帝伴随着他祝福的圣灵的同在。在家里阅读的真理有功效，但是展开的真理有更大的功效。就像我们说的温暖的牛奶更适合滋养一样，天上的雨水带有肥力和特殊的影响，比其他静水更多；因此，与其他手段相比，没有那种生命、运作和祝福，它是普通手段，只要有可能就会有。

Obj. Ay, but this ordinance of God, 'preaching,' it is only for the laying the foundation of a church; it is not for a church when it is built. Then other helps, as prayer and the like, without this, may suffice.
哦，但是这个神的法令，“传道”，只是为了奠定教会的基础；当教会建立起来时，它就不再需要了。那时，其他的帮助，比如祷告之类的，没有这个也可以。

Ans. Those that have such conceits, they make themselves wiser than the Spirit of God; in St Paul, we see in Eph. 4:8, seq. Christ, 'when he ascended on high, he led captivity captive, he gave gifts to men, some apostles, some prophets, some evangelists, for the edifying and building up of the church.' So that this ordinance it is necessary for building up still, and for the knitting of the members of Christ together still. Therefore, that is a vain excuse.
那些持有这种观念的人，他们自认比上帝的灵更聪明；在圣保罗的书信中，我们在以弗所书 4:8 中看到，基督“升上高天的时候，掳掠了仇敌，将恩赐赐给人，有的做使徒，有的做先知，有的做传福音的，有的做牧师和教师，为要成全圣徒，各尽其职，建立基督的身体。”所以，这个仪式仍然是建立和团结基督的肢体的必要之处。因此，这是一个徒劳的借口。

Obj. Oh, but what need much, less would serve the turn.

Ans. Thus people grow to contemn and despise this heavenly manna. But those that are acquainted with their own infirmities, they think it a happiness to have plenty; for naturally we are dull, we are forgetful, we are unmindful. Though we know, we do not remember; and though we remember, yet we do not mind things. We are naturally weak, and therefore we need all spiritual supports and helps that may be, to keep the vessel of our souls in perpetual good case. The more we hear and know, the fitter we are for doing and suffering; our souls are fitter for communion with God for all passages, both of life and death. Therefore we cannot have too much care this way.
因此，人们开始轻视和鄙视这种天上的食物。但那些了解自己弱点的人，他们认为拥有丰富是一种幸福；因为我们天生迟钝、健忘、不留心。尽管我们知道，但我们不记得；尽管我们记得，但我们不关心事物。我们天生脆弱，因此我们需要一切可能的属灵支持和帮助，以保持我们灵魂的容器始终处于良好状态。我们听到和了解的越多，我们就越适合行动和忍受；我们的灵魂越适合与上帝交流，无论是生活还是死亡的经历。因此，我们在这方面不能过于小心。

Oh let us therefore choose Mary's part, 'the better part,' that will never depart from us; and take heed of profane conceits in this kind. It is to the prejudice of our souls. We must know, that whensoever God sets up an ordinance, he accompanies it with a special blessing. And we are not so much to consider men in it, but consider the ordinance, which is his; and being his, there is a special blessing goes with the dispensation of the word, by the ministry.
哦，让我们选择玛丽的那一部分，“更好的那一部分”，它永远不会离开我们；并且要小心在这方面有亵渎的想法。这对我们的灵魂是有害的。我们必须知道，每当上帝设立一个仪式，他都会伴随着特殊的祝福。我们不应该太过考虑其中的人，而是要考虑这个仪式，因为它是属于他的；而且既然是他的，就会有特殊的祝福随着道的传扬而来。

Obj. Others object, they know it well enough; and therefore they need not to be taught.
其他人反对，他们很清楚；因此他们不需要被教导。

Ans. The word of God preached, it is not altogether to teach us, but, the Spirit going with it, to work grace, necessary to 'strengthen us in the inward man,' 2 Cor. 4:16. And those that say they know it enough, deceive themselves. They know it not. Religion is a mystery, and can it be learned at the first? There is no mystery but it requires many years to learn. If it be but a handicraft, men are six or seven years learning it. And is religion, and the mysteries and depths of it, learned so soon, think we? There is a mystery in every grace, in repentance, in faith, in patience, that no man knows, but those that have the graces [and] what belongs to those graces. Religion consists not in some parts and abilities to speak and conceive of these things; and yet that is hardly learned, being contrary to our nature, having no seeds of these things. Even the outside of religion, that is the preparative to the inward; there is somewhat to do to bring our hearts to these things. But, then, religion itself is a deep mystery; it requires a great deal of learning.
神的话传讲，不仅是为了教导我们，而且在圣灵的引导下，产生恩典，这是“使我们的内心得以更新”的必要条件（哥林多后书 4:16）。那些声称自己已经足够了解的人是在欺骗自己。他们并不了解。宗教是一个谜，它能一开始就学会吗？没有谜不需要多年的学习。如果它只是一门手艺，人们需要六七年的时间来学习。那么宗教和其中的奥秘和深度，我们认为能够这么快学会吗？每一种恩典中都有一个谜，忏悔、信仰、忍耐都有，只有那些拥有这些恩典和与之相关的东西的人才知道。宗教不仅仅包括一些能力和能够说和理解这些事情的能力；而且这几乎是不可能学会的，因为它与我们的本性相反，没有这些事物的种子。即使是宗教的外表，也就是内心准备的一部分；我们需要做一些工作来使我们的心灵接受这些事情。但是，宗教本身是一个深奥的谜，它需要很多学习。

Let us therefore set a price upon God's ordinance. There must be this dispensation. Christ must be 'preached.' Preaching is the chariot that carries Christ up and down the world. Christ doth not profit but as he is preached. For supernatural benefits, if they be not discovered, they are lost; as we say of jewels, if they be not discovered, what is the glory of them? Therefore there must be a discovery by preaching, which is the ordinance of God for that end. Whereupon God stirred up the apostles before, that were the main converters of the world. They had some prerogatives above all other preachers. They had an immediate calling, extraordinary gifts, and a general commission. In them was established a ministry to the end of the world. 'Christ, when he ascended on high and led captivity captive'—he would give no mean gift then, when he was to ascend triumphantly to heaven—the greatest gift he could give was, 'some to be prophets, some apostles, some teachers, for the building up of the body of Christ, till we all meet a perfect man in Christ.' 'I will send them pastors according to my own heart,' saith God, Jer. 3:15. It is a gift of all gifts, the ordinance of preaching. God esteems it so, Christ esteems it so, and so should we esteem it.
因此，让我们给上帝的教令定个价格。必须有这个分配。基督必须被“传讲”。传讲是将基督带到世界各地的战车。基督只有被传讲才能有益。对于超自然的好处，如果它们没有被发现，就会丧失；就像我们说的珠宝，如果它们没有被发现，那有什么荣耀呢？因此，必须通过传讲来发现，这是上帝为此目的设立的教令。因此，上帝在之前激发了使徒们，他们是世界上主要的转化者。他们比其他所有传道人都有一些特权。他们有直接的呼召、非凡的恩赐和普遍的委托。在他们身上建立了一个直到世界末日的事工。“基督升上高天，掳掠了掳掠者”——当他要凯旋升天时，他不会给予微不足道的礼物——他能给予的最伟大的礼物是“有些人成为先知，有些人成为使徒，有些人成为教师，为了建立基督的身体，直到我们在基督里都成为完全的人。”上帝说：“我要按我的心意差遣牧者给他们。”（耶利米书 3:15）传讲的教令是所有礼物中的礼物。 上帝如此看重，基督如此看重，我们也应该如此看重。

And to add this further, to clear it from whatsoever may rise up in any man's mind, do but consider in experience, where God sets up his ordinance, how many souls are converted. Some are savingly cast down and then raised up again. Their lives are reformed. They walk in the light, they know whither they go. They can give an account of what they hold. The state of those that live under the ordinance of God is incomparably more lightsome, and comfortable, and glorious, than those that are in the dark, that want it. If we had no other argument, experience is a good argument. Where doth popery and profaneness reign most? In those places where this ordinance of God is not set up; for popery cannot endure the breath of the gospel. Thus we see the necessity and benefit of preaching.
此外，为了进一步澄清，无论任何人的心中涌起什么疑问，只需在经验中考虑一下，上帝在哪里设立他的法令，有多少灵魂得到转化。有些人被拯救地击倒，然后再次升起。他们的生活得到改变。他们在光中行走，知道他们要去哪里。他们能够解释他们所持有的信仰。生活在上帝的法令之下的人的状态比那些生活在黑暗中、缺乏它的人的状态更加明亮、舒适和荣耀。如果我们没有其他的论据，经验就是一个很好的论据。罗马教会和亵渎最盛行的地方在哪里？在那些没有设立上帝的法令的地方；因为罗马教会无法忍受福音的气息。因此，我们看到了传道的必要性和好处。

But then, in the next place, this preaching it must be of Christ; Christ must be 'preached.'
但是，接下来，这传道必须是关于基督的；基督必须被“传道”。

Quest. But must nothing be preached but Christ?
但是，难道只能传讲基督吗？

Ans. I answer, Nothing but Christ, or that that tends to Christ. If we preach threatenings, it is to cast men down, that we may build them up. If a physician purge, it is that he may give cordials. Whatsoever is done in preaching to humble men, it is to raise them up again in Christ; all makes way for Christ. When men are dejected by the law, we must not leave them there, but raise them up again. Whatever we preach, it is reductive to Christ, that men may walk worthy of Christ. When men have been taught Christ, they must be taught to 'walk worthy of Christ, and of their calling,' Col. 1:10, that they may carry themselves fruitfully, and holily, and constantly, every way suitable for so glorious a profession as the profession of Christian religion is. The foundation of all these duties must be from Christ. The graces for these duties must be fetched from Christ; and the reasons and motives of a Christian's conversation must be from Christ, and from the state that Christ hath advanced us unto. The prevailing reasons of an holy life are fetched from Christ. 'The grace of God hath appeared'—saith St Paul, 'it hath shined gloriously'—'teaching us to deny all ungodliness and worldly lusts, and to live soberly, and righteously, and holily, in this present evil world,' Titus 2:12. So that Christ is the main object of preaching. This made St Paul, when he was among the Corinthians, to profess no knowledge of anything but of 'Christ, and him crucified;' to esteem and value nothing else. He had arts and tongues and parts. He was a man excellently qualified, but he made show of nothing in his preaching, and in his value and esteem, but of Christ, and the good things we have by Christ.
答案：我回答，除了基督或与基督有关的事物之外，没有其他。如果我们传讲威胁，那是为了让人们谦卑，以便我们可以建立他们。如果医生进行排毒，那是为了给予强心剂。无论在传道中对人进行何种谦卑，都是为了让他们在基督里再次振作起来；一切都为基督铺平道路。当人们被律法压垮时，我们不能让他们留在那里，而是要再次鼓励他们。无论我们传讲什么，都是为了归纳到基督，使人们能够与基督相称地行走。当人们学习了基督之后，他们必须学习“行事为人与基督相称，合乎所蒙的恩召”，哥罗西书 1:10，以便他们能够以结果实、圣洁和恒定的方式行事，以适应基督教的光荣职业。所有这些责任的基础必须来自基督。这些责任所需的恩典必须从基督那里获取；一个基督徒行为的原因和动机必须来自基督，来自基督使我们进入的状态。圣洁生活的主要原因来自基督。 神的恩典已经显现出来，圣保罗说：“它已经辉煌地照耀着”，“教导我们要舍弃一切不敬虔和世俗的欲望，在这个邪恶的世界中以清醒、公义和圣洁的方式生活”，提多书 2:12。所以，基督是传道的主要对象。这使得圣保罗在与哥林多人交往时，除了“基督，以及他被钉十字架”的知识外，他宣称对其他一无所知；他不看重其他任何东西。他拥有技艺、语言和才能。他是一个极其有才华的人，但在他的传道、价值和看重中，他只展示了基督和我们通过基督所拥有的美好事物。

Now Christ must be preached wholly and only. We must not take anything from Christ, nor join anything to Christ. The Galatians did but believe the necessity of ceremonies with Christ; and the apostle tells them, 'Ye are fallen from Christ,' Gal. 5:4. It is a destructive addition, to add anything to Christ. Away with other satisfaction. The satisfaction of Christ is enough. Away with merits. The merits of Christ are all-sufficient. Away with merit of works in matter of salvation. Christ's righteousness is that that we must labour to be found in, and 'not in our own,' Philip. 3:9. All is but 'dung and dross,' Philip. 3:8, in comparison of the excellent righteousness we have in Jesus Christ. You must hear, and we must preach all Christ and only Christ. St Paul saith, he was 'jealous with a holy jealousy' over those he 'taught.' Why? 'Lest Satan should beguile them, and draw them from Christ,' to any other thing, 2 Cor. 11:2. Why is the Church of Rome so erroneous, but because she leaves Christ and cleaves to other things? Therefore we must labour to keep chaste souls to Christ, and those that are true preachers, and ambassadors, and messengers, they must be 'jealous with a holy jealousy' over the people of God, that they look to nothing but Christ.
现在必须全然且仅仅传扬基督。我们不能从基督中取走任何东西，也不能将任何东西与基督结合。加拉太人只是相信仪式与基督的必要性；使徒告诉他们：“你们离弃了基督”（加拉太书 5:4）。在基督中添加任何东西都是毁灭性的。其他的满足要离开。基督的满足已经足够。功德要离开。基督的功德是充足的。在救恩的事上功德要离开。我们必须努力寻求被发现在基督的义中，“而不是我们自己的义”（腓立比书 3:9）。与我们在耶稣基督里拥有的卓越的义相比，一切都只是“粪土和垃圾”（腓立比书 3:8）。你们必须听，我们必须传扬全部的基督，只有基督。圣保罗说，他对自己所教导的人“忌妒地忌妒”（哥林多后书 11:2）。为什么？“怕撒旦诱惑他们，使他们离开基督”，转向其他事物。为什么罗马教会如此错误，因为她离开了基督，依附于其他事物。 因此，我们必须努力保持纯洁的灵魂归向基督，那些真正的传道人、大使和使者，他们必须对上帝的子民怀有一种“圣洁的嫉妒”，只专注于基督。

Christ must be preached; but to whom? 'To the Gentiles.'
基督必须传教，但传给谁？“传给外邦人。”

Here lies the mystery, that Christ, who was 'manifest in the flesh, justified in the Spirit,' &c., should be 'preached to the Gentiles.' What were the Gentiles? Before Christ's time they were 'dogs,' in our Saviour Christ's censure. 'Shall I give the children's bread to dogs?' Mat. 15:27. Before Christ's time they 'sat in darkness, and in the shadow of death,' Ps. 107:10. Before Christ's time they were 'the halt and the lame,' that he, the great feast-maker, sent to bid come in, Luke 14:21. They were 'aliens from the commonwealth of Israel,' without Christ, 'without God in the world,' Eph. 2:12; without God because they were without Christ. It is not to be imagined in what misery the poor Gentiles were before the coming of Christ, except some few proselytes that joined themselves to the Jewish Church, for the Gentiles worshipped devils. What were all their gods but devils? They were under the kingdom of Satan when the gospel came to be preached among them. They were 'translated' out of the kingdom of Satan, into the blessed and glorious kingdom of Christ, Col. 1:13. Yet we see here, notwithstanding, they were such kind of people; the mystery of the gospel is preached to these, 'to the Gentiles.'
这里有一个谜团，即基督，他是“在肉身显现，在灵性中被证明是公义的”，竟然要“向外邦人传讲”。那些外邦人是什么样的呢？在基督来临之前，他们是我们救主基督所指责的“狗”。马太福音 15:27 说：“我岂可将儿女的饼丢给狗呢？”在基督来临之前，他们“坐在黑暗中，死荫的地方”。诗篇 107:10。在基督来临之前，他们是“瘸腿的”、“跛脚的”，而他，作为伟大的筵席主人，派人去邀请他们进来。路加福音 14:21。他们是“与以色列的国家隔绝的外人”，没有基督，“在世上没有神”。以弗所书 2:12；因为他们没有基督，所以没有神。在基督来临之前，穷苦的外邦人所受的苦难是无法想象的，除了一些归附犹太教的外邦人之外，其他外邦人都崇拜魔鬼。他们所有的神都是魔鬼吗？当福音开始在他们中间传讲时，他们处于撒旦的统治之下。他们从撒旦的国度“转到”基督的祝福和荣耀的国度。歌罗西书 1:13。 然而，尽管如此，我们在这里看到的是这样一群人；福音的奥秘被传给了他们，即“外邦人”。'

It was such a mystery as St Peter himself, although he were acquainted with it ofttimes by Christ, and he might read of it in the prophets, yet, notwithstanding, he was to be put in mind of it, Acts 10:13. When he was to go to Cornelius he saw a vision full of beasts, and a voice saying, 'Kill and eat,' and indeed, the 'Gentiles' were little better than beasts. They were esteemed so before they had the gospel, and the preaching of it to them. You see it was a mystery to St Peter himself.
这对于圣彼得本人来说是个谜，尽管他经常从基督那里听说过，也可以在先知书中读到，然而，他还是需要被提醒，使徒行传 10:13。当他去见哥尼流的时候，他看到了一个充满野兽的异象，有声音说：“起来，宰了吃吧。”事实上，“外邦人”在得到福音之前，几乎和野兽一样。在他们得到福音和传福音之前，他们被认为是如此。你看，这对圣彼得本人来说是个谜。

Obj. But why did God suffer the Gentiles to 'walk in their own ways?' as the apostle saith, Acts 14:16. Why did he neglect and overlook the Gentiles, and suffer them to go on 'in their own ways,' so many thousand years before Christ came? Were they not God's creatures as well as the Jews?
但是为什么上帝容许外邦人“随从自己的道路”呢？正如使徒在使徒行传 14:16 中所说的那样。为什么他忽视了外邦人，容许他们在基督降临之前的那么多千年里继续“随从自己的道路”呢？他们难道不是上帝的创造物，就像犹太人一样吗？

I answer, This is a mystery, that God should suffer those witty* people, that were of excellent parts, to go on 'in their own ways.' But there was matter enough in themselves. We need not call God to our bar to answer for himself. They were malicious against the light they knew. They imprisoned the light of nature that they had, as it is Rom. 1:21. They were unfaithful in that they had. Therefore, besides that it is a mystery, God may well be excused. Do but look to the judgment that some of the heathens had of divine things, what reprobate and malicious judgments they had, how basely they esteemed of the Jews. The Jewish nation, saith Tully, shew how God regards them, in that she hath been overcome so oft, by Nebuchadnezzar and Pompey, &c.* What a reasoning was this. And that proud historian Tacitus, how scornfully doth he speak of Christians (k). It is not to be imagined the pride that was in the heathens against the Jewish religion, especially the Christian religion, how they scorned and persecuted it, in the beginning of it. So you see, in the best of the heathen men there was matter and ground of God's just condemning of them; therefore we need not quarrel with God against that.
我回答说，这是一个谜，上帝竟然容忍那些聪明的人，那些才华出众的人继续走自己的路。但他们自身就有足够的问题。我们不需要把上帝传唤到法庭上来为自己辩护。他们对他们所知道的真理心怀恶意。他们囚禁了他们所拥有的自然之光，正如罗马书 1:21 所说。他们对他们所拥有的信仰不忠诚。因此，除了这是一个谜之外，上帝也可以得到充分的原谅。只要看看一些异教徒对神圣事物的判断，他们是多么堕落和恶意的判断，他们是多么卑鄙地看待犹太人。犹太民族，如图利所说，展示了上帝对他们的关注，因为她一再被尼布甲尼撒和庞培等人征服。这是多么荒谬的推理。而那个傲慢的历史学家塔西佗，他是多么轻蔑地谈论基督徒。无法想象异教徒对犹太宗教，尤其是基督教的傲慢和迫害是多么的严重，在它刚开始的时候。 所以你看，即使在最好的异教徒中，也存在上帝公正谴责他们的理由；因此我们不需要对此与上帝争吵。

Obj. But here is another mystery, Why the Gentiles, being all alike naught,† God should leave the better of the Gentiles, and reveal Christ to the worst. Were not Socrates, and Plato, and such like, more goodly moralists than the Corinths and Ephesians? What kind of people were the Corinthians? A proud people, 'fornicators, idolaters;' as the apostle saith, 'such were some of you,' Eph. 5:8, and 1 Cor. 6:11. Here is a mystery.
但是这里还有一个谜团，为什么外邦人都是邪恶的，上帝却选择将基督启示给最坏的外邦人，而不是更好的外邦人，比如苏格拉底、柏拉图等道德高尚的人？哥林多人是什么样的人？他们是骄傲的人，“淫乱的人，拜偶像的人”；正如使徒所说，“你们中间也有从前是这样的人”（弗 5:8，哥前 6:11）。这是一个谜。

Ans. It is God's sovereignty. We must let God do what he will. 'He will be merciful to whom he will be merciful,' and 'he will neglect whom he will.' Saith Austin, 'We must be very reverent in these matters;' it is most safe to commit all to God, and usurp no judgment here (l). It is a mystery; yet there is some satisfying reason may be given why the Gentiles were called, when Christ came in the flesh, and not before; besides many prophecies foretold that it should be so, and some reason may be given why it was so.
答：这是上帝的主权。我们必须让上帝随意行事。“他要怜悯谁就怜悯谁”，“他要使谁心里刚硬就使谁心里刚硬”。奥斯汀说：“在这些事情上我们必须非常敬畏。”把一切都交给上帝是最安全的，不要在这里妄加判断（l）。这是一个谜，但也可以给出一些令人满意的理由，为什么在基督降世之时，外邦人才被呼召，而不是之前；此外，许多预言也预言了这样的情况，并且也可以给出一些原因。

Because they were to be incorporate to the Jews, to be 'fellow-citizens' with the church of the Jews. They were to be of God's household, as it is excellently and largely set down in Eph. 2:19. Now Christ coming took down the 'partition-wall.' Christ is the centre in whom they meet, in whom they are one. Therefore they met one with another when Christ came, because he is the Saviour of both. He is the 'corner-stone' whereupon both are built. So that now they are 'fellow-citizens' since Christ came.
因为他们要与犹太人合并，成为犹太教会的“同胞”。正如以弗所书 2:19 中所详细阐述的那样，他们要成为上帝的家庭成员。现在，基督的来临打破了“隔离墙”。基督是他们相遇的中心，他们在他里面成为一体。因此，当基督来临时，他们彼此相遇，因为他是两者的救主。他是两者建立在其上的“基石”。所以自从基督来临以后，他们成为了“同胞”。

And you see in the genealogy of Christ, he came both of Jews and Gentiles, as we see in Ruth. Divers of our Saviour's ancestors, they were Gentiles as well as Jews, to shew that he that came of both, he came to be the Saviour of both. But it is the safest, as I said before, in these queries, to rest in the wise, unsearchable dispensation of God, and rather be thankful that God hath reserved us to these times and places of knowledge, than to ask why our forefathers did not know Christ. We enjoy a double spring of the gospel, and the benefits of it. First, we were delivered from heathenism. What kind of people were we in Julius Cæsar's time? Barbarous people.‡ And after, when popery came in, God delivered us from that; there was a second spring. Yet how few give God praise, that hath had mercy on us Gentiles, that hath delivered us from Gentilism, and from the darkness of popery. But we grow weary of religion, as they did of manna, Numb. 11:6.
在基督的家谱中，你可以看到他既有犹太人的血统，也有外邦人的血统，就像在路得记中所看到的那样。我们救主的祖先中有许多人既是犹太人又是外邦人，这是为了表明他既是两者的救主。但正如我之前所说，在这些问题中，最安全的做法是安静地接受上帝智慧而难以探究的安排，而不是问为什么我们的祖先不认识基督。我们享受着福音的双重源泉和福利。首先，我们摆脱了异教。在凯撒大帝时代，我们是什么样的人？是野蛮人。然后，当天主教教义传入时，上帝又拯救了我们；这是第二个源泉。然而，多少人感谢上帝怜悯我们这些外邦人，拯救我们脱离异教和黑暗的天主教呢？但我们对宗教感到厌倦，就像以色列人对吗哪感到厌倦一样（民数记 11:6）。

Let us therefore make good use of it, that God hath been merciful to us Gentiles in these later times. And let us that are born in the precincts of the church help our faith in the time of temptation this way. Certainly God means well to my soul. I might have been born before, in times of ignorance and places of ignorance, and never have heard of Christ; but I have been baptized and admitted into the church: and by that there is an obligation. Before I understood myself, I was bound to believe in Christ. God was so careful of my soul when I understood nothing, that there should be a bond for me to believe in Christ. If God had not meant well to my soul, I should not have lived so much as to hear of the gospel. Thus we should gather upon God, as the woman of Canaan did upon our Saviour Christ, and fight against all distrust and unbelief, and all temptations of Satan, that present God as though he cared not for us. There cannot be too much art and skill to help our faith this way.
让我们因此好好利用这一点，上帝在这些后来的时代对我们外邦人是仁慈的。让我们这些在教会范围内出生的人在诱惑的时候帮助我们的信仰。毫无疑问，上帝对我的灵魂是好意的。我本可以在以前的时代，在无知的地方出生，从未听说过基督；但我已经受洗并被接纳进教会：因此有一种义务。在我还不了解自己的时候，我就有责任相信基督。上帝在我一无所知的时候如此关心我的灵魂，以至于为我设立了一个相信基督的契约。如果上帝对我的灵魂没有好意，我就不会活到听到福音的时候。因此，我们应该像迦南的妇人一样依靠上帝，与一切不信任、不信仰和撒旦的诱惑作斗争，将上帝呈现为不关心我们。我们应该尽可能地巧妙地帮助我们的信仰。

Again, the Gentiles have now interest in Christ since the coming of Christ, and not before. It is a mystery. It were not a mystery, if the Gentiles had had an interest in Christ, and been within the pale of the church before.
自从基督降临以来，外邦人对基督没有兴趣，而在此之前也没有。这是一个谜。如果外邦人在之前对基督有兴趣，并且在教会的范围内，那就不是一个谜了。

There are several degrees of the dispensation of salvation. There is, first, the ordaining of salvation. That was before all worlds. And then the promise of salvation. That was when Adam fell. Then there is the procuring of salvation promised. That was by Christ, when he came in the flesh. Then there is the promulgation and enlarging of salvation to all people. This was after Christ was come in the flesh. Then there is the perfect consummation of salvation in heaven. Now the execution of the promise, and the performance of all good concerning salvation, it was reserved to Christ's coming in the flesh; and the enlargement of the promise to all nations was not till then. I do but touch this, to shew that God hath had a special care of this latter age of the world. Some account the first age of the world to be a golden age, the next silver, and then an iron age. But indeed we may invert the order. We live in the golden age, the last ages, when Christ was 'manifested.' What is the glory of times and places? The 'manifestation of Christ.' The more Christ is laid open with his 'unsearchable riches,' the more God glorifies those times and places; and that is the golden age where the gospel is preached.
救赎的分配有几个层次。首先是救赎的任命。那是在万物之前。然后是救赎的承诺。那是亚当堕落之后。然后是承诺的救赎的获得。那是基督在肉身降临时。然后是将救赎传扬和扩大给所有人。这是在基督降临之后。然后是在天堂中完美实现救赎。现在，对于救赎的承诺的执行和所有与救赎有关的善行的履行，都是保留给基督在肉身降临时；对于所有国家的承诺的扩大直到那时才发生。我只是简单提及这一点，以显示上帝对这个世界的后期有特别关怀。有些人认为世界的第一个时代是黄金时代，接下来是银时代，然后是铁时代。但实际上我们可以颠倒顺序。我们生活在黄金时代，最后的时代，当基督被“显现”时。时代和地点的荣耀是什么？是“基督的显现”。基督的“无法探究的丰富”越被揭示，上帝就越会荣耀那些时代和地方；那就是福音传扬的黄金时代。

Therefore, we cannot be too much thankful for that wondrous favour which we have enjoyed so long time together, under the glorious sunshine of the gospel.
因此，我们对于我们在福音的光辉阳光下长时间共同享受的奇妙恩典感激不尽。

Hence we have a ground likewise of enlarging the gospel to all people, because the Gentiles now have interest in Christ; that merchants, and those that give themselves to navigation, they may with good success carry the gospel to all people. There are none shut out now, since Christ, in this last age of the world; and certainly there is great hope of those Western people. We see the gospel hath imitated the course of the sun. The Sun of righteousness hath shined like the sun in the firmament. The sun begins east, and goes to the west; so the gospel. It began in the eastern parts. It hath left them; they are under the Turkish barbarous tyranny at this time. The gospel is now come to the western parts of the world.* For Christ will take an holy state upon him, and will not abide long where he is disesteemed, where the gospel is under-valued, and blended with that which is prejudicial to the sincerity† of it; when there is little care had what men believe. The state of the gospel and truth is such, that if it be mingled overmuch with heterogeneal stuff, it overthrows it; and Christ will not endure this indignity. Therefore, let us take heed that we keep Christ and his truth with us exactly; and let us take heed of sinning against the gospel, if we would have it stay with us, especially of sins immediately against the gospel, as for instance,
因此，我们有一个同样扩大福音传播给所有人的基础，因为外邦人现在对基督感兴趣；商人和从事航海的人可以成功地将福音传播给所有人。现在没有人被排除在外，因为基督在这个世界的最后时代；西方人民确实有很大的希望。我们看到福音仿效了太阳的轨迹。公义之日的太阳照耀着天空中的太阳一样。太阳从东方开始，然后向西方前进；福音也是如此。它开始于东方。它已经离开了那里；他们现在正处于土耳其野蛮的暴政之下。福音现在已经传到了世界的西方部分。因为基督将以圣洁的状态出现，并不会在被轻视的地方逗留太久，也不会在福音被低估并与有损其纯真性的事物混合在一起的地方逗留太久；当人们对自己所信什么没有太多关心时。福音和真理的状态是这样的，如果它过于混合异质的东西，就会被推翻；基督不会容忍这种侮辱。因此，让我们谨慎保持基督和他的真理与我们同在；如果我们希望福音与我们同在，让我们谨防犯罪，尤其是直接违背福音的罪行，例如，

1. Take heed of joining superstition and popish trash with it, or the like, that will eat out the very heart of the gospel, and sets up man in the place of Christ.
小心将迷信和天主教的垃圾与之结合，或类似的事情，这将腐蚀福音的核心，并将人置于基督的位置。

2. Again, Take heed of decaying in our first love. We see God threateneth the church of Ephesus, for not cherishing and maintaining her first love; that he would remove not only the gospel, but the 'candlestick,' the church itself. For security in abundance and plenty, and decay in her first love, God threateneth that he will scatter the candlestick, the church itself, into foreign places.
再次，要注意不要在我们最初的爱中衰退。我们看到上帝威胁以弗所教会，因为她没有珍惜和维护她最初的爱；他不仅会移除福音，还会移除“灯台”，也就是教会本身。为了保证丰富和充裕的安全，以及在最初的爱中衰退，上帝威胁要将灯台，也就是教会本身，分散到外国地方。

3. Again, A sin against the gospel is unfruitfulness under it. When men shall have the blessed influence of the gospel, the soul-saving truth, the good word to be long among them, and to be as barren under it as if they were pagans; for the gospel to have no more power over our souls than if we had no gospel at all; that there is no difference between us and heathens in regard of our conversations; to go no further then they, nay, not so far in honesty, and justice, and sobriety: let us take heed of these and the like sins against the gospel. And I say, it should be a ground of labouring the conversion of those that be savages, be they never so barbarous, to labour to gain them to Christ. There are indeed some hindrances. There be Jannes and Jambres among them, instruments of the devil, to keep them in blindness and ignorance, and then custom that they are bred in,—which prevails most with the sorriest people,—for ignorant people that have their wits determined to one way they are so strong in it, as they are not to be untaught; as it is hard to teach a beast, because he is taught to go one way, for want of variety of conceptions, being void of reason. Now, people by nature are little better than beasts. Therefore they are so fixed and determined in that way they are brought up in, and are so settled by the devil and those priests among them, and by the tyranny of those that have come among them, the Spaniards, &c., that hath hindered their conversion much, yet, take them as bad as they can be, God hath a time for them. What were we of this nation sixteen hundred years agone? There is a fulness of the Gentiles to come in; and certainly it is not yet come fully. For it is probable, nay, more than probable, that there are some people that never had the gospel; and the fulness of the Gentiles must come in before the other mystery of the calling of the Jews. I speak it to encourage those that have interest that way, not to take violent courses with them. There is nothing so voluntary as faith. It must be wrought by persuasions, not by violence; and there is a ground of encouragement hence, that since the coming of Christ there is a liberty for all nations to come in. Christ must be 'preached to the Gentiles.'
再次，对福音的罪是在福音下的不结果实。当人们拥有福音的祝福影响，拥有拯救灵魂的真理，拥有良好的话语长久在他们中间，却像异教徒一样贫瘠无果；对我们的灵魂来说，福音没有比没有福音更多的力量；在品行上，我们与异教徒没有任何区别；在诚实、公正和节制方面，我们甚至不如他们，甚至不如他们走得那么远：让我们谨防这些以及其他违背福音的罪恶。我说，这应该成为努力使那些野蛮人归向基督的基础，无论他们多么野蛮。确实存在一些阻碍。他们中间有着雅尼和亚谷，是魔鬼的工具，使他们保持盲目和无知；还有他们所受的习俗，这对最可怜的人来说最具影响力，因为无知的人一旦决定了自己的方向，就会在这个方向上坚定不移，就像教会一只兽类很难教会它改变方向一样，因为它只有一种思维方式，缺乏理性的思考。 现在，人类本质上不比野兽好多少。因此，他们在成长过程中被固定和决定了，被魔鬼和那些神职人员所安顿，以及被那些来到他们中间的西班牙人等的暴政所束缚，这阻碍了他们的转变。然而，无论他们有多坏，上帝都有他们的时机。我们这个国家在一千六百年前是什么样子的？还有一群外邦人要加入；而且可以肯定的是，这个群体还没有完全加入。因为很有可能，甚至可以说更有可能，有些人从未听过福音；在其他关于召唤犹太人的奥秘之前，外邦人的群体必须加入。我说这话是为了鼓励那些对此有兴趣的人，不要采取暴力手段对待他们。没有什么比信仰更自愿的了。它必须通过说服而不是暴力来实现；从这里可以得到鼓励的理由是，自从基督来临以来，所有国家都有自由加入。基督必须“向外邦人传道”。'

To conclude this point. Let us consider that we are those Gentiles that have enjoyed this preaching of Christ; and it is the glory of our nation. It is not our strength, or riches, or any ornament above others, that sets us forth, so much as this, that we have the gospel 'preached' among us, that these blessed streams run so plentifully everywhere among us. Let us labour to value this inestimable benefit. Where the gospel is not 'preached,' there the places are salt-pits, despicable places, whatsoever they are else, as it is in Ezekiel.* They are under the kingdom of Satan. It is the glory of a nation to have the truth among them. 'The glory of Israel' was gone when the ark was taken, 1 Sam. 4:21. The religion and truth we enjoy it is our ark; our glory is gone if we part with that. Therefore, whatsoever God takes from us, let us desire that he would still continue the gospel of truth, that he would still vouchsafe to dwell among us, and not leave us. What were all things in the world besides, if we had not the blessed truth of God? We must leave all ere long. Therefore let us labour to have the eyes of our understanding enlightened, to conceive aright of the difference of things, and to value ourselves by this, that Christ is 'manifested' to us; and thereby we have interest in Christ, more than by any interest and part and portion in the world besides. For then Christ will delight to be with us still, when we make much of him, and esteem, and prize, and value him.
总结这一点。让我们考虑一下，我们是那些享受基督传道的外邦人；这是我们国家的荣耀。我们之所以突出，不是因为我们的力量、财富或其他任何装饰，而是因为福音在我们中间“传讲”，这些福音的河流在我们中间随处可见。让我们努力珍视这无价的恩惠。福音没有“传讲”的地方，那些地方就是盐坑，是可鄙的地方，无论它们在其他方面是什么样子，就像以西结书中所说的那样。它们处于撒旦的王国之下。一个国家有真理在其中是荣耀。“以色列的荣耀”在约柜被带走时消失了，撒母耳记上 4:21。我们享受的宗教和真理就是我们的约柜；如果我们放弃了它，我们的荣耀就会消失。因此，无论上帝从我们身上拿走什么，让我们渴望他仍然继续传扬真理的福音，愿他仍然宠爱我们，不离开我们。如果我们没有神的福音，世界上的一切又有什么意义呢？我们不久之后必须离开一切。 因此，让我们努力使我们的理解之眼得到启迪，正确地理解事物的差异，并通过这一点来评价自己，即基督向我们'显现'；因此，我们对基督的利益超过了对世界的任何利益、份额和部分。因为当我们重视他、尊重他、珍视他并重视他时，基督将喜欢与我们在一起。

'Believed on in the World.'
在世界上被相信。

After 'preached to the Gentiles,' he joins 'believed on in the world,' to shew that faith 'comes by hearing.' Indeed, 'preaching' is the ordinance of God, sanctified for the begetting of faith, for the opening of the understanding, for the drawing of the will and affections to Christ. Faith is the marriage of the soul to Christ. Now in marriage there must not be a mistake and error in the person, for then it is a kind of nullity. Now that the person to whom we are to be married by faith may be known to us, there is an ordinance of preaching set up, to lay open our own beggary and necessity, what we are without him; and to open the riches of our husband, the nobility, and privileges, and whatsoever is glorious in Christ, that the church may know what a kind of husband she is like to have. In Rom. 10:14, seq., you have the scala cœli, the ladder of heaven, as a good old martyr called it; and we must not presume to alter the staves of that ladder (m). 'How can they call upon him in whom they have not believed? and how shall they believe without a preacher? and how shall they preach unless they be sent?' Here is preaching, and believing, and then prayer. There are some that are bitter against this ordinance of preaching, and advance another excellent ordinance of prayer, to the disparagement of this: if they would join them both together, it were well. You see what the apostle saith: 'How shall they call upon him in whom they have not believed? and how shall they believe without a preacher?' without this ordinance of preaching? shewing that we cannot have the spirit of prayer without faith, nor faith without preaching. And the wise man saith, 'He that turns his ear from hearing the law' (under what pretence soever), 'his prayer shall be abominable,' Prov. 28:9. The prayers of such men that would cry down this ordinance, how are they like to be accepted? They are abominable. We see here the apostle sets them down in this degree, hearing, and believing, and prayer; and here in this place preaching goes before believing.
在“向外邦人传道”之后，他加入了“在世界上相信的人”，以显示信仰“来自听道”。确实，“传道”是上帝的命令，被神圣化为产生信仰、开启理解、吸引意愿和情感归向基督的手段。信仰是灵魂与基督的婚姻。现在，在婚姻中，人的错误和错误是不允许的，否则就是一种无效。现在，为了让我们认识到我们要通过信仰与之结合的人，设立了传道的命令，揭示我们自己的贫困和需要，我们在没有他的情况下是什么样子；并且揭示我们的丈夫基督的丰富、贵族和特权，以及基督的一切荣耀，使教会知道她将要嫁给什么样的丈夫。在罗马书 10:14 中，你有天堂之梯，正如一个好的老殉道者所称呼的那样；我们不能擅自改变那个梯子的横杆（m）。“他们怎能呼求他们没有信仰的人呢？他们怎能相信没有传道者呢？他们怎能传道，除非他们被差遣呢？”这里有传道、相信，然后是祈祷。 有些人对传道的这个令人不快的规定持有怀疑态度，并提出了另一个优秀的祷告仪式，以贬低这个规定：如果他们能把两者结合起来，那就好了。你们看使徒说的话：“人若不信他，怎能求告他呢？人若不听他，怎能信他呢？”没有传道这个仪式，我们就不能有祷告的灵，也不能有信心。智慧人说：“人若掩耳不听律法，他的祷告也为可憎恶。”这些想要贬低这个仪式的人的祷告，又怎么可能被接纳呢？它们是可憎恶的。我们在这里看到，使徒将听、信和祷告列在这个次序中，而在这个地方，传道在信心之前。

Therefore the gospel unfolded is called 'the word of faith,' because it begets faith. God by it works faith; and it is called the 'ministry of reconciliation,' 2 Cor. 5:18, because God by it publisheth reconciliation. As preaching goes before believing, so it is the blessed instrument, by reason of the Spirit accompanying of it, to work faith. In the ministry of the gospel there is not only an unfolding of the excellent things of Christ, but there is grace given by the Spirit to believe. And herein this publication and proclamation differs from all other publications in the world. Men may publish and proclaim what they would have, but they cannot give hearts to believe it. But in the blessed promulgation and publishing of divine truths, there is the Spirit of God accompanying it, to work what it publisheth. It opens the riches of Christ, and offers Christ; and Christ is given to the heart with it. It publisheth what is to be believed and known, and it alters our courses. Together with it there goes a power—the Spirit clothing the ordinance of preaching—to do all. Therefore it is called 'the ministry of the Spirit,' 2 Cor. 3:8. Why? Because what is published in the preaching of the word, to those that belong to God, it hath the Spirit to convey it to the souls of God's people. Therefore he saith here, first preached and then believed.
因此，福音的展开被称为“信仰的话语”，因为它产生信仰。上帝通过它来运行信仰；它被称为“和解的事工”，哥林多后书 5:18，因为上帝通过它宣告和解。正如传道在信仰之前，所以它是蒙福的工具，因为有圣灵的陪伴，能够产生信仰。在福音事工中，不仅展开了基督的卓越之处，而且有圣灵赐予恩典使人相信。在这个宣告和宣扬中，与世界上所有其他宣告不同。人们可以宣告和宣扬他们想要的东西，但他们无法使人相信。但在神圣真理的宣告和宣扬中，有上帝的圣灵陪伴，以实现它所宣告的。它展示了基督的丰富，并提供基督；并且基督与心灵同在。它宣告了应该相信和了解的事物，并改变了我们的行为。伴随它的是一种力量-圣灵赋予传道的仪式-以完成一切。因此，它被称为“圣灵的事工”，哥林多后书 3:8。为什么呢？ 因为在传道中所发布的，对于属于上帝的人来说，它具有传达给上帝子民灵魂的能力。因此，他在这里说，首先传道，然后相信。

Therefore, those that are enemies to this ordinance of God, they are enemies of the faith of God's people, and by consequent, enemies of the salvation of God's people. But the more the proud and haughty atheistical heart of man riseth against it, the more we should think there is some divine thing in it. It must needs be excellent, because the proud heart of man stomachs* it so much. We see here it is the means to work faith. Therefore, as we esteem faith and all the good we have by it, let us be stirred up highly to prize and esteem of this ordinance of God. So much for the coherence or connection, 'preached to the Gentiles,' and then
因此，那些敌对上帝的这项法令的人，他们就是上帝子民信仰的敌人，因此也是上帝子民救恩的敌人。但是，越是骄傲和傲慢的无神论者的心反对它，我们就越应该认为其中有一些神圣的东西。它必定是卓越的，因为人的骄傲心灵如此厌恶它。我们在这里看到它是产生信仰的手段。因此，正如我们珍视信仰和我们凭借它所拥有的一切善良一样，让我们高度珍视和尊重上帝的这项法令。至于"向外邦人传道"的连贯性或联系，然后

'Believed on in the world.'
在世界上被相信。

For the words themselves, we see here, first, that Christ, as he must be unfolded in preaching, so he must be 'believed on.'
对于这些词本身，我们首先看到，基督不仅在传道中被展开，而且必须被“信靠”。

Because the dispensation ministerial is not enough, unless there be an applying grace in the heart; and that is a spirit of faith, whose property is, to make peculiar that that is offered. There is a virtue of application in this grace of faith. Where there is a giving there must be a receiving, or else the gift is ineffectual. Christ is the garment of the soul. He is the foundation and food, &c. As I said before, he is our husband. We must give our consent. 'Believing' is a spiritual marriage. In marriage there must be a consent. This consent is faith. That makes up the bond between Christ and the believing soul. Therefore of necessity there must be faith; all else, without believing in Christ, is nothing. Faith is the means of making Christ our own, and no other thing whatsoever.
因为行政部长的分配是不够的，除非在心中有一种应用的恩典；这就是一种信心的精神，其特点是使所提供的东西变得特殊。在这种信心的恩典中有一种应用的力量。给予必须有接受，否则礼物是无效的。基督是灵魂的衣服。他是基础和食物等等。正如我之前所说，他是我们的丈夫。我们必须给予我们的同意。'相信'是一种属灵的婚姻。婚姻中必须有同意。这个同意就是信心。这构成了基督和相信的灵魂之间的纽带。因此，信心是必需的；除了相信基督之外，其他一切都是无关紧要的。信心是使基督成为我们自己的手段，没有其他任何东西。

The papists have ridiculous means, that they understand not themselves, nor anybody else. They make the sacrifice of the Mass a means to apply Christ, and other courses; but the ministerial means to apply to Christ is the preaching of the gospel, and faith that is wrought by the ministry of the gospel; and there is no other way of application, by the Mass, or any such thing. Christ without faith doth us no good; in Heb. 4:2, 'The word that they heard did not profit them, because it was not mingled with faith.' The word of God, the gospel, it is the 'power of God to salvation;' but it is to all that 'believe,' 1 Peter 1:5. Whatsoever good Christ doth to us, he doth it by faith. It is a rule in divinity, and it is to purpose in the deciding some controversies, that a spiritual benefit, not known and applied, is a nullity; because God intends all, whatsoever we have, to be opened to us and applied, that he might have the glory, and we the comfort. We see the excellency and necessary use of this grace of faith.
天主教徒有荒谬的手段，他们自己不明白，也不让别人明白。他们把弥撒的祭祀作为将基督应用于人们的手段，但将基督应用于人们的事奉手段是传讲福音和通过福音事奉产生的信仰；没有其他途径可以通过弥撒或其他类似的事物来应用基督。没有信仰，基督对我们没有好处；在希伯来书 4:2 中说，“他们所听见的道没有与信心结合，就没有在听见的人中得益处。”神的话，福音，是“拯救的大能”，但是只对“信的人”有效，彼得前书 1:5。基督对我们所做的一切好事都是通过信仰来实现的。这是神学中的一个原则，也在解决一些争议时很有用，即未知和未应用的属灵益处是无效的；因为神的意图是将我们所拥有的一切都向我们展示和应用，以便他得到荣耀，我们得到安慰。我们看到了这种信仰的优越性和必要性。

How is Christ to be believed on?
基督如何被信仰？

1. We must rest upon no other thing, either in ourselves or out of ourselves, but Christ only. In popery they have many other things to rest on, and their faith being corrupt, all their obedience likewise is corrupt that springs from it. They dishonour Christ to join anything in the world with him. The apostle is wondrous zealous in this, to have nothing joined with Christ; as in Gal. 5:2, 'If ye be circumcised, Christ shall profit you nothing;' only Christ must be believed on in matter of salvation.
我们必须仅仅依靠基督，不依靠自己或外在的任何其他事物。在天主教中，他们有许多其他事物可以依靠，而他们的信仰是腐败的，由此产生的一切顺从也是腐败的。他们亵渎基督，将世界上的任何事物与他结合。使徒在这方面非常热衷，不让任何东西与基督结合；正如在加拉太书 5:2 中所说，“你们若受割礼，基督就与你们无益。”只有在救恩的事上，我们必须相信基督。

2. And whole Christ must be received. 'Believing' is nothing but a taking or receiving of Christ as a Lord and as a Saviour; as a priest, to redeem us by his blood; and Christ as a king, to govern us. We must take whole Christ.
2. 必须接受完整的基督。'相信'只是接受基督作为主和救主的行为；接受基督作为祭司，以他的血救赎我们；接受基督作为国王，来统治我们。我们必须接受完整的基督。

We see what manner of faith is in most men, that snatch out of Christ what they list, to serve their own turn. As he died for their sins, so they are glad of him; but as he is a lord and king to rule and govern them, so they will have none of him, but 'turn the grace of God into wantonness,' Jude 4. But Christ, as we must rest and rely on him only, so we must receive him and believe on him wholly.
我们看到大多数人的信仰是怎样的，他们随意地从基督那里取走他们想要的，以满足自己的需要。当他为他们的罪而死时，他们为他感到高兴；但当他作为主和王来统治和管理他们时，他们却不愿意接受他，反而“将上帝的恩典变成放纵”，犹大书 4 节。但基督既然是我们必须仅仅依靠和依赖的，我们也必须完全接受他并相信他。

Now faith looks upon Christ as the main object of it, as it justifieth. The same faith it looks upon the whole word of God as a divine truth revealed; but for the main work of it, it looks upon Christ. Christ is the jewel that this ring of faith doth enclose; and as the ring hath the value from the jewel, so hath faith from Christ. In the main point of justification and comfort, faith lays hold upon Christ for mercy; for the distressed afflicted soul it looks first of all to comfort, and peace, and reconciliation; therefore it looks first to him that wrought it—that is, Christ. Now, the same faith that doth this, it believes all divine truths, the threatenings, and precepts, &c. Faith chooseth not its object to believe what it lists, but it carries the soul to all divine truths revealed. But when we speak of justifying faith, then Christ, and the promises, and the mercy of God in Christ, is the first thing that the soul looks unto.
现在，信仰将基督视为其主要对象，因为它使人称义。同样的信仰将上帝的整个话语视为揭示的神圣真理；但对于其主要工作，它将目光投向基督。基督是这个信仰之戒所包含的珠宝；正如戒指从珠宝中获得价值一样，信仰也从基督中获得。在称义和安慰的主要问题上，信仰为怜悯抓住基督；对于困扰和受苦的灵魂，它首先寻求安慰、和平和和解；因此，它首先寻求创造这一切的那位——也就是基督。现在，同样的信仰也相信所有的神圣真理，威胁和诫命等。信仰不选择相信它所愿意的对象，而是将灵魂带到所有揭示的神圣真理中。但当我们谈论称义的信仰时，灵魂首先寻求的是基督、应许和上帝在基督里的怜悯。

Christ is the first object of faith, before any benefit or gift that we have from him; first, we must receive Christ before we have any grace, or favour, or strength, from him. And a sanctified soul looks first to Christ, to the love of Christ, to the person of Christ, and then to his goods and riches. As one that is married, she regards first the person of her husband, and then looks to the enjoyment of his goods, and inheritance, and nobilities, or else it is no better than a harlot's love. So faith looks to the person first. It knits us to Christ, to be in love with, and to embrace Christ, and then it looks to all the good things we have by him. For he never comes alone. There is a world of good things in him: all that tends to grace and glory. Yet it is the person of Christ that the soul of a Christian principally looks to. Other divine truths are the object of faith to direct and sway our lives; yet, notwithstanding, they are not the object of faith; when we look for comfort, for forgiveness of sins, and reconciliation with God, then it looks to Christ especially.
基督是信仰的首要对象，在我们从他那里得到任何好处或恩赐之前；首先，我们必须接受基督，然后才能从他那里得到任何恩典、恩惠或力量。一个成圣的灵魂首先看向基督，看向基督的爱，基督的人，然后才看向他的财富和丰富。就像一个已婚的人，她首先关注丈夫的人，然后才看向他的财产、继承权和贵族地位，否则这种爱就不比妓女的爱好。因此，信仰首先看向人。它将我们与基督联系在一起，与基督相爱并拥抱基督，然后它看向我们通过他所拥有的一切好事物。因为他从不孤单。在他身上有一切有益于恩典和荣耀的好事物。然而，基督的人格是基督徒灵魂主要关注的对象。其他神圣的真理是信仰的对象，以指导和影响我们的生活；然而，尽管如此，它们并不是信仰的对象；当我们寻求安慰、寻求罪恶的宽恕和与上帝和解时，它尤其关注基督。

Therefore we that are ministers of the gospel of Christ should especially look to unfold the riches of Christ; and those that are God's people should especially desire to have Christ unfolded, and the riches of God's love in Christ. The soul that ever found the sting of sin, the conscience that ever was awakened to feel the wrath of God, it accounts nothing so sweet as evangelical truths, those things that concern his Husband and Saviour. A carnal man loves to hear moral points wittily spoken of, as delightful to his ear; but the soul that understands itself, what it is by nature, that ever felt in any degree the wrath of God for sin, of all points, it desires most to hear of Christ and him crucified. Therefore we may judge ourselves by our ears, of what tempers our souls are; for 'the ear tastes of speeches as the mouth doth meat,' as Job saith, Job 12:11.
因此，我们作为基督福音的传道人，应特别努力揭示基督的丰富；而那些属神的子民，应特别渴望揭示基督，以及神在基督里的爱的丰富。那些曾经感受到罪的刺痛的灵魂，那些曾经被唤醒感受到神的愤怒的良心，对福音真理，对关乎他的丈夫和救主的事情，视为最甜美的。一个肉体的人喜欢听到机智地讲述道德观点，因为这对他的耳朵来说是愉悦的；但是那些了解自己的灵魂，了解自己的本性，曾经在某种程度上感受到神因罪而发的愤怒的灵魂，最渴望听到的是关于基督和他被钉十字架的事情。因此，我们可以通过我们的耳朵来判断我们的灵魂的性情；正如约伯所说的：“耳朵品尝言语，好像口腹品尝食物。”（约伯记 12:11）

'Believed on in the world.'
在世界上被相信。

By 'world,' especially here in this place, is meant the world taken out of the world, the world of elect. There is a world in the world, as one saith well in unfolding this point; as we see, man is called a little world in the great world (n). Christ was preached to the world of wicked men, that by preaching, a world might be taken out of the world, which is the world of believers. Hence we may clear our judgments in that point, that when Christ is said to redeem the world, it must not be understood generally of all mankind. We see here, the world is said to believe in Christ. Did all mankind believe in Christ? was there not a world of unbelievers?
通过“世界”，特别是在这个地方，指的是从世界中取出的世界，选民的世界。在阐述这一点时，有一个世界在世界中，正如有人所说，我们看到，人在大世界中被称为一个小世界。基督向邪恶之人的世界传道，通过传道，从世界中取出了一个世界，即信徒的世界。因此，我们可以在这一点上明确我们的判断，当说基督救赎世界时，不应该一般理解为所有人类。我们在这里看到，世界被说成相信基督。难道所有人类都相信基督吗？难道没有一大批不信者吗？

We see here Christ 'believed on in the world'—the world that was opposite, that were enemies, that were under Satan. Who shall despair, then? Therefore, let us conceive well of Christ. Why was he 'manifest in the flesh?' and why is there an ordinance of preaching? Wherefore is all this, but that he would have us believe, be our sins what they will? Put the case that there were a world of sin in one man, that one man were a world of naughtiness; as in some sense, St James saith, 'there is a world of wickedness in the tongue,' James 3:6. If in the tongue, much more in the heart, which is the sink of wickedness. But put the case, there were a world of wickedness in one man, what is this to the satisfaction of 'God manifest in the flesh,' and to the infinite love of God, now pacified in Christ, looking upon us in the face of his beloved Son? You see here Christ is 'believed on in the world.' Do but consider what is meant by the world in Scripture, how it is set down to be in an opposite state to Christ, and look to the particular state of the Gentiles, that are said to be the world. What wretched people were the Corinthians before they believed, and the Ephesians, and the rest!
我们在这里看到基督在世界上被“相信” - 这个世界是相反的，是敌人，是在撒旦统治下的。那么，谁会绝望呢？因此，让我们对基督有一个良好的理解。他为什么“显现在肉身”？为什么有传道的命令？这一切是为了让我们相信，无论我们的罪是什么。假设一个人身上有一世界的罪恶，那个人是一世界的邪恶；正如雅各书所说，“舌头里有一世界的邪恶”（雅各书 3:6）。如果在舌头里有邪恶，那么在心里就更多了，因为心是邪恶的源泉。但是假设一个人身上有一世界的邪恶，这与“显现在肉身的上帝”的满足有什么关系？与上帝的无限爱有什么关系？现在上帝在基督里得到了满足，他看着我们，看着他所爱的儿子的面孔。你看到基督在世界上被“相信”。只要考虑一下在圣经中世界的含义，它是与基督相对立的状态，并且看看被称为世界的外邦人的特殊状态。在他们相信之前，哥林多人是多么可怜，以弗所人和其他人也是如此！

Let no man therefore despair; nor, as I said before, let us not despair of the conversion of those that are savages in other parts. How bad soever they be, they are of the world, and if the gospel be preached to them, Christ will be 'believed on in the world.' Christ's almighty power goeth with his own ordinance to make it effectual. Since the coming of Christ, the world lies before Christ, as beloved of him, some in all nations. The gospel is like the sea: what it loseth in one place it gaineth in another. So the truth of God, if it lose in one part—if it be not respected—it gets in another, till it have gone over the whole world.
因此，让没有人绝望；正如我之前所说，让我们不要对其他地方的野蛮人的改变绝望。无论他们有多坏，他们都是世界的一部分，如果福音传给他们，基督将在世界上被信仰。基督的全能力量伴随着他自己的命令，使其产生效果。自基督降临以来，世界就在基督面前，他爱世界上的一些人，来自各个国家。福音就像大海：它在一个地方失去了，就在另一个地方获得了。因此，上帝的真理，如果在一个地方失去了，如果它没有得到尊重，它就会在另一个地方得到，直到它传遍整个世界。

And when the fulness of the Gentiles is come in, then comes the conversion of the Jews. Why may we not expect it? They were the people of God. We see Christ 'believed on in the world.' We may therefore expect that they shall also be called, there being many of them, and keeping their nation distinct from others.
当外邦人的数目满了的时候，犹太人就会归向上帝。我们为什么不能期待呢？他们是上帝的子民。我们看到基督在世界上被人所信仰。因此，我们可以期待他们也会被呼召，因为他们中间有很多人，并且保持着与其他民族的区别。

Now, I shall shew how this is a mystery. 'Great is the mystery of godliness, Christ believed on in the world.' This is a great mystery to join these together: 'the world' and 'believing.' It is almost as great a mystery as to join God and man together; a virgin and a mother; to bring an unbelieving rebellious heart, such as is in the world, and believing together. It is a great mystery in divers considerations.
现在，我将展示这是一个奥秘。"虔诚的奥秘是伟大的，基督在世界上被人所信仰。"将这两者联系在一起是一个伟大的奥秘：“世界”和“信仰”。这几乎和将上帝和人类联系在一起一样大的奥秘；一个处女和一个母亲；将一个不信的叛逆的心，就像在世界上一样，和信仰联系在一起。从不同的角度来看，这是一个伟大的奥秘。

1. First, If we consider what the world was, an opposite and enemy to Christ; and under his enemy, being slaves to Satan, being idolaters, in love with their own inventions, which men naturally doat on; here was the wonder of God's love and mercy, that he should vouchsafe it to such wretches. We may see by St Paul's epistles what kind of people they were before they embraced the gospel. Here was God's wondrous dignation,* that God should shine upon them that 'sat in darkness, and in the shadow of death,' that were abused by Satan at his will. That the world, that is, all sorts of the world, from the highest to the lowest, should at length stoop to the cross of Christ; that the emperors should lay their crowns at Christ's feet, as Constantine and others—Christ at length subdued the Roman empire itself to the faith; that the philosophers of the world, that were witty* and learned, should at length come to embrace the gospel—for divers of the fathers were philosophers before (o); that men of great place, of great parts, and learning, and education, and breeding, should deny all, and cast all prostrate at the feet of Christ; for these to be overcome by plain preaching; for meanness to overcome mightiness; for ignorance to overcome knowledge; yet, notwithstanding, these great and wise men of the world were overcome by the gospel.
首先，如果我们考虑世界原本是什么，它是基督的对立和敌人；在他的敌人之下，成为撒旦的奴隶，成为拜偶像者，迷恋自己的发明，这是人类天生迷恋的东西；这里是上帝的爱和怜悯的奇迹，他竟然愿意将它赐予这样的可怜之人。我们可以通过保罗的书信看到他们在接受福音之前是什么样的人。这里是上帝奇妙的尊荣，上帝应许照亮那些“坐在黑暗中、死荫中”的人，那些被撒旦任意虐待的人。 世界，也就是各种各样的世界，从最高到最低，最终都要屈服于基督的十字架；皇帝们要将他们的王冠放在基督的脚下，就像君士坦丁和其他人一样——基督最终征服了罗马帝国自身，使其信仰基督；世界上聪明而有学问的哲学家们最终接受了福音——因为有些教父在之前就是哲学家；伟大地位、才华、学识、教育和培养的人们要放弃一切，将一切屈服于基督的脚下；这些人被简单的传道所征服；卑微战胜强大；无知战胜知识；然而，尽管如此，这些世界上伟大而聪明的人们被福音所征服。

It was a mystery that the world should believe. If we consider, besides their greatness and wisdom, the inward malicious disposition of the world, being in the strong man's possession, for these men to believe the gospel, surely it must needs be a great mystery.
这是一个世界应该相信的谜团。如果我们考虑到他们的伟大和智慧，以及世界内在的恶意倾向，这些人相信福音，无疑必须是一个巨大的谜团。

2. Again, if we consider the parties† that carried the gospel, whereby the world was subdued—a company of weak men, unlearned men, none of the deepest for knowledge, only they had the Holy Ghost to teach and instruct, to strengthen and fortify them,—which the world took no notice of,—men of mean condition, of mean esteem, and few in number: and these men they came not with weapons, or outward defence, but merely with the word, and with sufferings. Their weapons were nothing but patience, and preaching, offering the word of Christ to them, and suffering indignities; as St Austin saith, 'The world was not overcome by fighting, but by suffering' (p). So the lambs overcame the lions, the doves overcame the birds of prey, the sheep overcame the wolves. 'I send you,' saith Christ, 'as sheep among wolves;' and how? By nothing but by carrying a message, and suffering constantly and undauntedly for going with their message; for they had cruel bloody laws made against them, that were executed to the utmost; yet by these means they overcame by preaching, and sealing the truth that they taught by suffering—a strange kind of conquest. The Turks conquer to their religion, but it is by violent means; it is a religion of blood. But here, as I said, meanness overcame greatness, ignorance overcame learning, simplicity overcame pride, baseness overcame glory; a mystery in this respect.
再次，如果我们考虑传播福音的人，使世界屈服于他们——一群软弱的人，没有深厚的知识，只有圣灵来教导、指导、加强和支持他们——这是世界没有注意到的——这些人地位卑微，被人轻视，数量稀少：而这些人并没有带着武器或外在的防御，只是带着道理和忍受。他们的武器只是耐心和传道，向他们提供基督的道理，并忍受侮辱；正如圣奥斯定所说，“世界不是通过战斗而被征服，而是通过忍受”（p）。所以羔羊战胜了狮子，鸽子战胜了掠食鸟，羊战胜了狼。“我差遣你们如同羊进入狼群”，基督说，如何做到呢？仅仅通过传递信息，并坚定不移地忍受去传递他们的信息；因为他们面临着残酷血腥的法律，这些法律被执行到了极致；然而通过这些方式，他们通过传道和以受苦的方式证实了他们所教导的真理——一种奇特的征服方式。 土耳其人征服他们的宗教，但是通过暴力手段；这是一个血腥的宗教。但正如我所说，卑劣战胜了伟大，无知战胜了学识，简单战胜了骄傲，卑鄙战胜了荣耀；在这方面是个谜。

3. Again, If we consider the truth that they taught, being contrary to the nature of man, contrary to his affections; to enforce self-denial to men that naturally are full of self-love, that make an idol of their wit and will; for them to come to be taught to be fools, in respect of wit, and to resign up their wills to the will of another—for these men to believe things that are above belief to carnal men, as St Austin observes, it was the wonder of the world (q). What a kind of doctrine was this, to win such entertainment in the world as it did! Yet it did make men deny themselves, deny their wits, their wills, their goods, their lives. Therefore in this respect it was a great mystery that Christ should be 'believed on in the world.'
再次，如果我们考虑到他们所教的真理，与人的本性相反，与他们的情感相反；对于那些天生充满自我爱的人来说，强迫他们自我否定，让他们成为愚人，放弃自己的意愿，顺从他人的意愿 - 对于这些人来说，相信那些对于肉体的人来说超乎想象的事情，正如奥古斯丁圣人所观察到的，这是世界的奇迹(q)。这是一种怎样的教义，能够在世界上获得如此多的接受！然而，它确实使人们否定自己，否定他们的智慧，他们的意愿，他们的财产，他们的生命。因此，从这个角度来看，基督在世界上被“相信”是一个伟大的奥秘。

4. Again, If we consider another circumstance, it adds to the mystery; that is, the suddenness of the conquest. The world was conquered to the faith and obedience of Christ. In a short time after Christ, one man, St Paul, spread the gospel almost all the world over; he conquered almost all the world; he spread the savour of the gospel like lightning, suddenly and strongly, because there was an almighty power and Spirit accompanying the glorious gospel; and thereupon it came to be thus effectual with the world.
再次，如果我们考虑另一个情况，它增加了这个谜团的神秘性；那就是征服的突然性。世界被征服，归顺基督的信仰和服从。在基督之后的短时间内，一个人，圣保罗，几乎将福音传遍了整个世界；他征服了几乎整个世界；他像闪电一样迅速而强烈地传播福音的香气，因为有一种全能的力量和圣灵伴随着这个荣耀的福音；因此，它对世界产生了如此有效的影响。

5. Again, It is a wonder in respect of Christ, whom the world 'believed on.' What was Christ? Indeed, he was the Son of God, but he appeared in abased flesh, in the form of a 'servant.' He was crucified. And for the proud world to believe in a crucified Saviour, it was a mystery.
再次，就基督而言，这是一个奇迹，世人“相信”他。基督是什么？确实，他是上帝的儿子，但他以卑微的肉身出现，以“仆人”的形象。他被钉在十字架上。对于骄傲的世界来说，相信一个被钉在十字架上的救主，这是一个谜。

6. Lastly, It is a great mystery, especially in respect of faith itself, faith being so contrary to the nature of man. For the heart of man, where faith is wrought, to go out of itself, and to embrace a beginning, and principle, and rising of life from another; to seek justification and salvation by the righteousness and obedience of another; for the proud heart of man to stoop to this, to acknowledge no righteousness of its own to stand before the tribunal of God, but to have all derived from Jesus Christ; to fetch forgiveness of sins out of the death of another; to wrap itself in the righteousness and obedience of Christ, given of God for it: the heart of man, without a supernatural work of the Spirit to subdue it, will never yield to this, because proud flesh and blood will alway have somewhat in itself to doat upon, and to set it out before God; and when it finds nothing in itself, then it despairs. For the heart of man thus to go out of itself, and rely only upon the righteousness of Christ, not having its own righteousness, this is the greatest mystery. Especially for a guilty soul, that hath its eyes opened to discern of its own estate; for a conscience awakened to trust in God, being a holy God, a just God: for these two to meet together, God, and a doubting, galled, misgiving conscience, forecasting the worst; for such a conscience to find peace by this act of faith casting itself upon Christ, this is more than can be done by any power of nature.
最后，这是一个巨大的谜团，特别是关于信仰本身，因为信仰与人的本性完全相反。对于人的内心，在信仰中产生，走出自己，拥抱生命的起源、原则和上升，寻求因另一个人的义和顺从而得到的称义和救赎；对于骄傲的人心来说，屈服于这一点，承认自己没有任何义在上帝的审判台前站立，而是一切都来自耶稣基督；从另一个人的死中获得罪的赦免；将自己包裹在上帝为它所赐的基督的义和顺从中：人的内心，如果没有超自然的圣灵的工作来征服它，永远不会屈服于这一点，因为骄傲的血肉之躯总是有一些自己可以迷恋的东西，并在上帝面前展示它；当它发现自己没有任何东西时，就会绝望。对于人的内心来说，走出自己，只依靠基督的义，没有自己的义，这是最大的谜团。 尤其对于一个有罪的灵魂，它的眼睛已经睁开，能够辨别自己的状态；对于一个觉醒的良心，它信靠上帝，上帝是圣洁的，公正的：对于这两者相遇，上帝和一个怀疑、痛苦、不安的良心，预测最坏的情况；对于这样一个良心通过信仰的行动，将自己投入基督，找到平安，这是超越任何自然力量所能做到的。

There is somewhat in nature for all legal obedience. Man naturally hath some seeds, to love his parents, to hate murder, and the like; but to go out of himself, and cast himself upon God's love and mercy in Christ, there is no seeds of this in nature, but all against faith in Christ. Ofttimes when a man is cast down, all in the world seems to make against him; and then for a man to have his heart raised up by an almighty power to 'believe,' certainly this must be a mystery. I say, when all makes against him; his conscience makes against him, and the judgment of God against him, and Satan's temptations against him—all the frame of things present seems to be against him—God himself ofttimes seems to be against him, to be an offended God, justly offended with his sins. For the soul in this case to cast itself upon God in Christ, there must needs be a hidden and excellent deep work on the soul. This is the greatest mystery. The greatest difficulty is in this branch, considering how contrary to the heart of man faith is.
在自然界中，有一些东西是用来遵守法律的。人天生具有一些种子，如爱自己的父母，憎恶谋杀等等；但是要超越自我，将自己托付给上帝在基督里的爱和怜悯，自然界中没有这方面的种子，而是与对基督的信仰相悖。往往当一个人沮丧时，整个世界似乎都在对他不利；而一个人的心灵能够被全能的力量提升起来去“相信”，这肯定是一个奥秘。我说的是，当一切都对他不利时；他的良心对他不利，上帝的审判对他不利，撒旦的诱惑对他不利——所有现在的事物似乎都对他不利——上帝自己往往似乎对他不利，成为一个被冒犯的上帝，对他的罪行感到正当的愤怒。对于在这种情况下的灵魂来说，将自己托付给基督的上帝，必然需要在灵魂上进行一种隐秘而卓越的深入工作。这是最大的奥秘。最大的困难在于这一方面，考虑到信仰与人的内心是多么相反。

Let us take heed of shallow conceits of faith, as if it were an easy common universal grace to 'believe.' No, beloved! It is a supernatural powerful work. Saint Paul sets it out divinely and largely in Eph. 1:18. He calls it the 'mighty power of God.' It requires not only a power, but an almighty power, to raise the heart of man to believe. For even as the work of redemption by Christ is a greater work in itself than the work of creation, so also the work of conversion.
让我们谨防对信仰的肤浅自负，仿佛“相信”是一种容易普遍的恩典。不，亲爱的！这是一项超自然的强大工作。圣保罗在以弗所书 1:18 中以神圣而广泛的方式阐述了这一点。他称之为“神的大能”。它不仅需要力量，还需要全能的力量，才能使人的心相信。因为正如基督的救赎之工本身比创造之工更伟大，转化之工也是如此。

1. Though they be all one to an infinite power, yet the thing itself is more difficult, to make the heart of man to believe, than to make a world of nothing; for when God made the world there was nothing to oppose. There he had to do with simply nothing. But when God comes to make the heart believe, he finds opposition and rebellion. He finds man against himself. He finds the heart and conscience against itself. He finds opposition from Satan, that helps man's distrustful heart. Then all meet together, afflictions, the sense of God's anger and man's guilty conscience. Now to make such a man believe, is more than to create a world.
虽然它们都是无限的力量，但使人的心相信这件事本身比创造一个虚无的世界更困难；因为当上帝创造世界时，没有任何东西可以反对。在那里，他只需面对空无一物。但当上帝来使人的心相信时，他会遇到反对和叛逆。他会发现人与自己对立。他会发现心灵和良心相互对立。他会发现撒旦的反对，帮助人心中的不信任。然后所有的一切都会汇聚在一起，痛苦、感受到上帝的愤怒和人的有罪良心。现在要使这样的人相信，比创造一个世界还要困难。

2. And as God shewed more power, so he shewed more mercy in the work of redemption than in the creation. In the creation there he did good to a good man; Adam was created good, and he should, had he stood, have continued in a good condition. But in the work of redemption God doth good to evil men. God transcends in his love, because the glory of his mercy reigns in the work of redemption; so that the power, and wisdom, and mercy being greater in the work of redemption, it requires a more supernatural power in the soul to apprehend this than any other truth. As the work in redemption is more glorious, so the divine grace and virtue in the soul, that makes use of this, which is faith, it must be more excellent than all other graces whatsoever. And as it must be God that must save and redeem us, so it must be God that must persuade the heart of this. As Christ, who is God, must perform the work of redemption, so it must be God the Holy Ghost that must persuade the heart, that God loves it so much, and raise the heart to apprehend it, and make use of it; no less power will do it. Let us, I say, have great conceits of this excellent grace of faith. 'All men have not faith,' 2 Thes. 3:2. It is a rare grace, a rare jewel. When Christ comes, 'shall he find faith in the world?' Luke 18:8. Certainly it is a mystery for a man to believe in Christ, for a natural man to be brought to rely upon Christ. 'To you it is given to believe,' saith the apostle, Mat. 13:11.* He might well say, it is 'given.' It is no ordinary gift neither. Therefore let us pray with the disciples, 'Lord, increase our faith,' Luke 17:5; and with the poor man in the gospel, 'Lord, I believe, help my unbelief,' Mat. 9:24.
在救赎的工作中，上帝展示了更多的能力，也展示了比创造更多的怜悯。在创造中，他对一个好人行善；亚当被创造为善良的，如果他站立不倒，他将继续保持良好的状态。但在救赎的工作中，上帝对邪恶的人行善。上帝的爱超越了，因为他的怜悯的荣耀在救赎的工作中统治；因此，能力、智慧和怜悯在救赎的工作中更大，需要一个更超自然的力量来理解这个真理。正如救赎的工作更加荣耀，灵魂中使用这个工作的神圣恩典和美德，即信仰，必须比所有其他的恩典更加优秀。正如必须是上帝拯救和救赎我们一样，必须是上帝说服心灵。正如基督，他是上帝，必须完成救赎的工作，所以必须是上帝圣灵说服心灵，上帝如此爱它，并提高心灵的理解和利用它；没有更小的力量可以做到。让我们对这个优秀的信仰之恩有很高的想法。"并不是人人都有信心"（帖撒罗尼迦后书 3:2）。 这是一种罕见的恩典，一颗罕见的宝石。当基督来临时，“他在世上还能找到信仰吗？”路加福音 18:8。对于一个人来说，相信基督是一个奥秘，对于一个自然人来说，依靠基督是一种引导。“给你们明白奥秘的，”使徒说，马太福音 13:11。他完全可以说，这是“给予”的。这并不是一般的礼物。因此，让我们与门徒一起祈祷，“主啊，增加我们的信心，”路加福音 17:5；并且与福音书中的穷人一起说，“主啊，我信，求你帮助我的不信”，马太福音 9:24。

The next thing I shall touch shall be this, that faith is put here for all graces. Here, in these six clauses of this 'great mystery of godliness,' there is only this one that is within us. 'God manifest in the flesh, justified in the Spirit, seen of angels, preached to the Gentiles, received up in glory'—these are all without us. But this one, 'believed on in the world,' that is only within us, and it is set down instead of all, and indeed so it is; for it draws all other graces after it. It enlivens and quickens the soul. It is the spring of spiritual life in us. It is the first grace of all. There are some degrees of the Spirit perhaps before it; but all graces have their quickening from faith. It infuseth supernatural vigour into all the parts and powers of the soul, and into all graces whatsoever. Where Christ is 'believed on in the world,' all follows, love and patience, and courage and fortitude whatsoever; as we see in Heb. 11:2, 'By faith they had a good report.' They had a good report for patience and for courage, and other good works; but all these came from faith. Therefore, 'by faith they had a good report.' Therefore the acting of all other graces, it comes from faith. By faith, 'Enoch walked with God;' by faith, Noah and Moses did so and so, signifying that faith is the ground of all. Faith it fetcheth spiritual life from Christ for all, whatsoever is good; it knits us to the spring of life, Christ; it is the grace of union. Even as Satan, by unbelief, did infuse all his poison at the first; for by making our first parents stagger in the word of God came sin; so by faith all obedience comes; all have their rising and beginning from faith.
我接下来要谈的是，信仰在这里代表了所有的恩赐。在这个“敬虔的大奥秘”中的六个条款中，只有这一个是在我们内心中的。“神显现在肉身，被圣灵称义，被天使看见，向外邦人传福音，被接到荣耀中去”——这些都是在我们之外的。但是这一个，“在世人中被信仰”，只存在于我们内心，并且代表了所有的恩赐，事实上也是如此；因为它引导其他所有的恩赐跟随其后。它使灵魂活跃和振奋。它是我们内心属灵生命的泉源。它是所有恩赐中的第一个。也许在它之前有一些圣灵的程度；但是所有的恩赐都从信仰中得到振奋。它向灵魂的所有部分和力量，以及所有的恩赐注入超自然的活力。当基督“在世人中被信仰”时，一切都会随之而来，包括爱、忍耐、勇气和坚韧等等；正如我们在希伯来书 11:2 中所看到的，“因着信，古人得了美好的证据。”他们因忍耐和勇气以及其他善行而得到了美好的证据；但是所有这些都源自于信仰。因此，“因着信，古人得了美好的证据。”因此，所有其他恩典的行动都源自信仰。以信仰之故，“以诺与上帝同行”；以信仰之故，挪亚和摩西如此行事，表明信仰是一切的基础。信仰从基督那里为一切善事带来属灵的生命；它将我们与生命之源基督紧密联系在一起；它是合一的恩典。就像撒旦通过不信仰在最初注入了他所有的毒素一样；因为通过使我们的第一位父母在上帝的话语中动摇，罪就来了；同样，一切顺从都来自于信仰；一切都从信仰开始和兴起。

As it draws spiritual life from Christ, so the encouragements are by faith, to all other graces whatsoever, for patience and love, &c. Faith must set before them the object and the reasons from the glory to come, from the love of God in Christ. When faith propounds all this, then it stirs and quickens all graces. Faith yields strong reasons and discourse, to stir us up to whatsoever is necessary. Why do I hope for the glory to come? I believe it first. Why do I love God? I believe he is my Father, in Christ. All have strength from love, and that from faith: unless I believe that God loves me in Christ, I cannot love him; unless I love him, I can express no virtue for him, no patience, no good work. So it puts life into all; therefore it is here put for all, 'believed on in the world.' It should stir us up to make much of this faith; above all graces to desire it.
正如它从基督那里汲取属灵生命一样，鼓励也是通过信仰来激发其他一切恩典，如忍耐和爱等。信仰必须向他们展示来世的荣耀和基督中上帝的爱的理由。当信仰提出所有这些时，它就激发和激活了所有的恩典。信仰提供了强有力的理由和论述，激励我们去做任何必要的事情。为什么我希望来世的荣耀？我首先相信它。为什么我爱上帝？我相信他是我的父亲，是在基督里。所有的力量都来自爱，而爱又来自信仰：除非我相信上帝在基督里爱我，否则我不能爱他；除非我爱他，否则我不能为他表达任何美德，任何忍耐，任何善行。所以它给所有的一切注入了生命；因此，在这里它代表了所有的一切，“在世上被人所信仰”。它应该激励我们珍视这个信仰；在所有的恩典中最渴望它。

And being a mystery, and so excellent a grace, we have need to discern whether we have it or no. Therefore I will touch a few evidences, some of them out of the text.
作为一个神秘而卓越的恩典，我们需要辨别我们是否拥有它。因此，我将提及一些证据，其中一些来自于文本。

1. First, If you believe, it comes usually after preaching. We see here, 'preached to the Gentiles,' and then 'believed on in the world.' Whence came thy faith? If not by the ordinance of God, thou mayest expect it to be a bastard faith; it hath not a right beginning; especially if it be joined with contempt of God's ordinance, it is no faith, but, a presumptuous conceit. Preaching and believing here go one after another. Therefore examine how thy faith was wrought in thy heart.
首先，如果你相信，通常是在传道之后。我们在这里看到，“向外邦人传道”，然后“在世界上相信”。你的信仰从何而来？如果不是由上帝的命令，你可能会期望它是一种私生子信仰；它没有正确的开始；特别是如果它与对上帝的命令的蔑视相结合，那不是信仰，而是一种傲慢的自以为是。在这里，传道和相信是相继进行的。因此，请检查你的信仰是如何在你的心中产生的。

2. Again, as I said, faith being a mystery in regard of such a world of opposition between the heart of man and Christ, Satan helping the unbelieving heart, here must needs be a strife and conflict with faith. Therefore those men that never had conflict with their own unbelieving heart, that never had conflict with Satan's temptations, they never had faith; for it is a mystery to have faith. It is with opposition and conflict. No grace hath the like conflict and opposition from Satan; for Satan aims, in all sins, to shake our faith and affiance in God's love. As God aims at the strengthening of faith above all, so the devil hates it above all, and in all temptations whatsoever he aims to shake our faith at the last. Therefore there must needs be opposition to ourselves and our own doubting nature, and to Satan's temptations, and to the course of things, that sometimes are clean opposite to a man. For a sinner to believe the forgiveness of sins; for a miserable man to believe glory in the world to come; for a dying man to believe life eternal; for a man tumbled into the grave to believe that he shall rise from the dead: if there be no conflict with these things, so opposite to faith, there is no faith.
再次，正如我所说的，信仰是一个谜，因为在人的心灵与基督之间存在着如此多的对立，撒旦帮助着不信的心灵，所以在这里必然会有信仰的斗争和冲突。因此，那些从未与自己不信的心灵进行斗争，从未与撒旦的诱惑进行斗争的人，从未有过信仰；因为拥有信仰是一个谜。它与对立和冲突有关。没有任何恩典像信仰一样与撒旦的对立和冲突。因为撒旦在所有的罪恶中，都旨在动摇我们对上帝爱的信心和信任。正如上帝的目标是加强信仰，撒旦最恨信仰，无论在任何诱惑中，他都旨在最后动摇我们的信仰。因此，我们必须与自己和我们自己怀疑的本性，与撒旦的诱惑，以及有时与一个人完全相反的事物进行斗争。 对于一个罪人来说，相信罪过得到宽恕；对于一个可怜的人来说，相信来世的荣耀；对于一个垂死之人来说，相信永恒的生命；对于一个已经入土的人来说，相信自己将从死亡中复活：如果这些与信仰相对立的事物没有冲突，那就没有信仰。

3. Then again, in the third place, it is the spring of all obedience. The apostle calls it the obedience of faith, Rom. 1:5. All preaching is for the obedience of faith. Obedience of faith brings obedience of life and conversation. Examine thyself, therefore, by the course of thy obedience, by that that comes from faith. See what it works in thy soul, in thy life and conversation. And here I might be very large; for where faith is,
3. 再者，第三点，它是所有顺从的源泉。使徒称之为信仰的顺从，罗马书 1:5。所有的传道都是为了信仰的顺从。信仰的顺从带来了生活和行为的顺从。因此，通过你的顺从的方式，通过来自信仰的那些事物来审视自己。看看它在你的灵魂、生活和行为中产生了什么。在这里我可以详细阐述；因为信仰存在的地方，

(1.) First of all, after it hath been a means to justify, to lay hold upon the all-sufficient righteousness of Christ, to stand between God and us, to clothe and cover our souls, then it pacifieth the conscience. 'Being justified by faith, we have peace with God, through Jesus Christ our Lord,' Rom. 5:1. Faith hath a quieting power. It quiets the soul, because it propounds to the soul a sufficient satisfaction in God-man. It propounds to the soul Christ sealed by God the Father. Having done all that is necessary to salvation, it sets down the soul: for he was God, and therefore able; and man, and therefore willing to save. Faith sets Christ as wooing us first; in his ministers inviting us, alluring us, commanding us, removing objections from our unworthiness. 'Come unto me, all ye that are weary and heavy laden,' Mat. 11:28; and objections from our want of any goodness: 'Come and buy without money,' Isa. 55:1, the all-sufficiency of Christ. Hereupon faith comes to quiet the soul, in the sweet course that Christ takes to bring the soul to him, being so able and willing, and shewing his willingness by all means that may procure love, that the soul may rest without doubting. Saith the soul, Surely Christ intends well to me, being so able, 'God in the flesh,' and setting up an ordinance, a ministry, whereby he invites me, and allures me, and commands me; and then also I have examples before me, of wicked men that have been converted: hereupon the soul comes to be at rest. Faith hath a quieting power.
首先，当它成为证明、抓住基督的全够的义、站在上帝和我们之间、为我们的灵魂穿上衣服和遮盖的手段之后，它就使良心平静下来。罗马书 5:1 说：“我们因信称义，便与神和好，借着我们的主耶稣基督。”信心有安抚的力量。它安抚灵魂，因为它向灵魂提供了在上帝-人中足够的满足。它向灵魂提供了上帝父亲所盖印的基督。他已经为救恩所必需的一切做了，他安抚了灵魂：因为他既是神，所以有能力；又是人，所以有意愿拯救。信心将基督作为先向我们求爱的人；在他的仆人中邀请我们、吸引我们、命令我们、消除我们因自己的不配而产生的异议。“凡劳苦担重担的人可以到我这里来。”（马太福音 11:28）；以及我们缺乏任何善良的异议：“你们都来，就是无钱的也可以来。”（以赛亚书 55:1）基督的全够。因此，信心安抚了灵魂，在基督采取甜蜜的方式将灵魂带到他面前时，灵魂可以安心无疑地休息，因为他是如此有能力和愿意，并通过一切可能引起爱的方式显示他的愿意。 灵魂说，基督对我一定有好意，因为他如此有能力，是“肉身中的上帝”，并设立了一种仪式、一种事工，通过这种方式他邀请我、吸引我、命令我；而且我还有那些被改变的邪恶人的例子在我面前：因此，灵魂得到了安宁。信仰有一种安抚的力量。

(2.) And then again, there is presently an alteration of the course: Jordan goes backward; there is a turning of a man wholly; for faith is a turning of the soul clean another way. It turns the soul from the world to God and Christ, from the present evil world to a better world. We see as soon as Zaccheus believed, his thoughts were altered, his esteem of the things of this life was altered; 'half my goods I give to the poor,' Luke 19:8. We see in the Acts of the Apostles, as soon as they believed, they burned their books, Acts 19:19. As soon as a man believes in Christ, down goes the esteem of the world, and all worldly things whatsoever, because he sees a higher excellency in Christ. The poor jailer, when he had misused the apostles, as soon as he believed, we see how he neglects all, and makes a feast for them presently.
（2）然后，现在课程发生了变化：约旦河倒流了；一个人完全转变了；因为信仰是灵魂完全转向另一种方式。它将灵魂从世界转向上帝和基督，从现今邪恶的世界转向更美好的世界。我们看到，扎凯乌斯一信主，他的思想就改变了，他对这个世界的看法也改变了；“我把一半的财产给穷人”，路加福音 19:8。我们在使徒行传中看到，他们一信主，就烧掉了他们的书，使徒行传 19:19。一个人一信基督，世界和一切世俗的东西都不再受重视，因为他看到基督的更高卓越。可怜的狱卒，当他虐待使徒后，一信主，我们看到他立刻抛弃一切，为他们设宴。

(3.) As soon as faith enters into the soul, there is a mean and base esteem of all things, and a high esteem of Christ. 'All is dung, in comparison of Christ,' Philip. 3:8. There is a change of the soul, and an esteem that goes before that change. We work as we esteem. As soon as we believe, we esteem Christ, and the things of a better life, above all other things; and thereupon goes the whole soul, and the bent of it, that way, though with some conflict. We see in the epistles of St Paul, before those men believed in Christ, the Ephesians, the Colossians, the Romans, &c., what wicked people they were before, and how they were changed, as soon as they believed; then they were saints.
（3）当信仰进入灵魂时，一切事物都被视为卑贱，而对基督的评价很高。“与基督相比，一切都是粪土”（腓立比书 3:8）。灵魂发生了变化，有一种在变化之前就存在的评价。我们按照我们的评价去行动。一旦我们相信，我们就会高度评价基督和更美好生活的事物，超过其他一切事物；于是整个灵魂和它的倾向都朝着这个方向前进，尽管可能会有一些冲突。我们可以在圣保罗的书信中看到，在那些人相信基督之前，以弗所人、歌罗西人、罗马人等是多么邪恶，以及他们一旦相信就发生了多大的改变；那时他们成为了圣徒。

(4.) Again, Where this faith is, it is a triumphing, a conquering grace, a prevailing grace. It overcomes the world and whatsoever is opposite, for it sets before the soul greater things than the world can. The world presents terrors. What are these 'to the glory that shall be revealed?' The world sets out pleasures to allure us, and profits, and favours, and this and that; but what are all these to the favour of God in Christ? what are they to heaven? What can the world set before the soul of a believer that is not beneath? Faith can raise the soul above all worldly things. It subdues the natural doubts and loves, the fears of troubles and cares for the world, and all the affections that were before ruling in the soul. Faith coming into the soul subdues all to itself, and makes them all serviceable. Thus it prevails, if not at the first, yet in the continuance of time. It prevails by little and little in the hearts of all believers. It is a victorious grace, as we see in Moses and Abraham, &c., how it prevailed against all obstacles whatsoever. How many discouragements had blessed Abraham to leave his father's house, and to go he knew not where, and after to sacrifice his son! Yet faith overcame all. So Moses to leave the court, and to cleave to a despised people, what a work of faith was there! Faith is victorious. Therefore when people are drawn away with anything, that the looks of any man scares them, that the very noise of danger affrights them; when the hope of any rising will make them warp to do anything, when the hope of any gain will make them crack their conscience; where is the triumph of faith? As I said before, there is a prevailing power in faith, because faith sets before the soul that which is incomparably better and incomparably worse. What is all that man can do in comparison of hell and damnation? Conscience saith, If you do this, ye shall die. And on the other side, what is all the world can give, in comparison of heaven, which faith presents to the eye of the believer?
（4）再次，当有了这种信心时，它是一种胜利、征服的恩典，一种占上风的恩典。它能战胜世界和一切相反的事物，因为它给灵魂展示的东西比世界能给的更伟大。世界呈现出恐惧。但这些与“将要显现的荣耀”相比又算得了什么呢？世界提供诱惑我们的享乐、利益、恩惠等等；但这一切又与基督里上帝的恩惠相比如何呢？又与天堂相比如何呢？世界能给信徒的灵魂提供什么不是低人一等的东西呢？信心能把灵魂提升到超越一切世俗的境地。它征服了灵魂中的自然疑虑和爱恋，消除了对世界的恐惧和忧虑，以及之前在灵魂中统治的所有情感。信心进入灵魂后，将一切都征服于自己，并使它们都为自己服务。因此，它在时间的推移中获得胜利。它在所有信徒的心中逐渐获胜。正如我们在摩西和亚伯拉罕身上看到的那样，它是一种胜利的恩典，它战胜了一切障碍。多少次令亚伯拉罕灰心丧气的事情，他要离开父亲的家，去一个他不知道的地方，然后又要牺牲他的儿子！ 然而，信仰战胜了一切。所以摩西离开了宫廷，与一个被蔑视的民族结合，这是信仰的伟大工作！信仰是胜利的。因此，当人们被任何事物吸引时，任何人的眼神都会吓到他们，危险的声音会吓到他们；当任何上升的希望使他们做出任何事情时，当任何利益的希望使他们违背良心时；信仰的胜利在哪里？正如我之前所说，信仰有一种战胜力量，因为信仰向灵魂展示了无与伦比的更好和更糟的东西。与地狱和永世的比较，人能做什么？良心说，如果你这样做，你将会死。另一方面，与信仰呈现给信徒眼前的天堂相比，世界能给予的一切又算得了什么呢？

(5.) Again, Where this believing is, it is a working grace; it works by love. By the love to God it desires the communion and fellowship of that it desires, and it works by love to other believers. It works towards Satan hatred, toward wicked men strangeness in conversation. It is a working grace. It works by love, to all good, to God and God's people, and to ourselves. It makes us have too high esteem of ourselves to be stained with the base services of sin. It works every way; and indeed it must needs be so, when faith sets before the soul the love of God in Christ: Hath God loved me so, to redeem me from such misery by such a course as this, 'God manifest in the flesh,' to advance me to such happiness, being, such as I was before, a sinner? Oh the thought of this will constrain us, as the phrase of the apostle is, 'The love of Christ constraineth me,' 2 Cor. 5:14; and then the soul will be active and earnest in anything that may be for the honour of Christ. Hath Christ thought nothing too dear for me, not his own blood, for the salvation of my soul is the price of his blood? He came down from heaven, he was 'God manifest in the flesh,' on purpose, in love to my soul; and shall I think anything too dear for him? And hereupon faith works and stirs up love, and when it is stirred up by it, it is acted by it; it useth the love of God in all the performance of worship to God, and in doing all good to our brethren and to ourselves, to carry ourselves as we should every way.
（5）再次，当信仰存在时，它是一种行动的恩典；它通过爱而运作。通过对上帝的爱，它渴望与上帝的交流和团契，并通过对其他信徒的爱而运作。它对撒旦产生仇恨，对邪恶的人在交往中保持疏远。这是一种行动的恩典。它通过爱来运作，对一切善事、对上帝和上帝的子民以及对我们自己都如此。它使我们对自己有过高的评价，不愿被罪恶的低级服务所玷污。它在各个方面都起作用；实际上，当信仰向灵魂展示基督里上帝的爱时，情况必然如此：上帝竟然如此爱我，通过这样的方式拯救我脱离如此的苦难，“上帝显现在肉身中”，使我得以进入如此的幸福，而我在此之前是一个罪人。哦，这个想法将迫使我们，正如使徒所说的，“基督的爱激励着我”（哥林多后书 5:14）；然后灵魂将在任何有助于荣耀基督的事情上积极而热切。基督为我付出了一切，甚至不惜自己的鲜血，为了拯救我的灵魂，他的鲜血是我的救赎的代价。 他从天上降临，他是“神在肉身上显现”，出于对我的灵魂的爱，他愿意付出一切。那么，我会认为什么对他来说太过昂贵吗？因此，信仰激发并激发了爱，当它被激发时，它被爱所驱使；它在所有敬拜上使用上帝的爱，并在对我们的弟兄姐妹和自己的善行中使用上帝的爱，以使我们在各个方面都能正确行事。

We see the woman in the Gospel, Luke 7:47, when she had much forgiven her, 'she loved much.' All duties come from love. What need I speak of particular branches? Christ brings all to love. He includes all duties in that one, in love, because they come from love, and have love to carry them, and to mingle itself with them; and love comes from faith. 'Faith working by love' evidenceth that we believe, Gal. 5:6. Where there is no love there is no faith. Therefore let us labour to have this affection of love kindled. If we would have love kindled, we must stir it up by faith. You see then that this believing is the leading grace.
我们在福音书路加福音 7:47 中看到了这个女人，当她被宽恕了很多时，她“爱得多”。所有的责任都源于爱。我需要说什么特定的方面呢？基督使一切都归于爱。他将所有的责任都包含在这一个爱中，因为它们源于爱，并且有爱来承载它们，并与它们融合在一起；而爱来自于信仰。“信仰在爱中运行”证明了我们的信仰，加拉太书 5:6。没有爱就没有信仰。因此，让我们努力点燃这种爱的情感。如果我们想点燃爱，我们必须通过信仰来激发它。你们看到了，这个信仰是主导的恩典。

Let us labour by all means therefore to water this root. When we would have trees flourish and thrive, we pour water to the roots of them. Now, the radical grace in a Christian's soul is this believing, this trusting in God reconciled in Christ, this relying upon Christ; a convincing persuasion that God and Christ are mine. This is the radical grace of all other. Let us water and cherish this by all means whatsoever.
让我们尽一切努力来滋润这根基。当我们希望树木茁壮成长时，我们会给它们的根部浇水。现在，基督徒灵魂中的根本恩典就是相信，信靠在基督里与上帝和解，依靠基督；确信上帝和基督是属于我的。这是其他一切恩典的根本。让我们尽一切办法来滋润和珍惜这一点。

And to this end, let us labour to increase in knowledge. 'I know whom I have believed,' saith the apostle, 2 Tim. 1:12, for all grace comes into the soul by the light of knowledge. Whatsoever is good is conveyed by light into the heart. Faith especially is the bent of the will to Christ, receiving him; but this comes by a supernatural light, discovering Christ. Therefore let us desire to hear much of Christ, of his privileges and promises. The more of Christ we know, the more we shall believe, and say with the apostle, 'I know whom I have believed,' 2 Tim. 1:12.
为此，让我们努力增长知识。使徒说：“我知道我所信的是谁。”（提摩太后书 1:12）因为所有的恩典都是通过知识的光照进入灵魂的。任何好的东西都是通过光照传递到心中的。信仰尤其是意愿倾向于接受基督，但这是通过超自然的光照来发现基督的。因此，让我们渴望听到更多关于基督、他的特权和应许的事情。我们对基督的认识越多，我们就会越相信，并且像使徒一样说：“我知道我所信的是谁。”（提摩太后书 1:12）

It is a fond* and wicked tenet† of the papists, to say that ignorance is the mother of devotion (r); and Bellarmine's tenet is, that 'faith is better defined by ignorance than by anything else' (s)—a fond and unlearned conceit. For howsoever the reason and depth of the things of faith cannot be searched, yet we may know the things that are revealed in the Scriptures. The more I know the things that are revealed concerning Christ, and know that they are God's truths, the more I know, the more I shall believe. Faith of necessity requires knowledge; therefore knowledge is put for all other graces. 'This is eternal life, to know thee, and whom thou hast sent,' John 17:3, because it is an ingredient in all graces. It is a main ingredient in faith. The more we know, the more we shall believe. 'They that know thy name will trust in thee,' Ps. 9:10. Is it not so in men's matters? The more we know a man to be able and loving and faithful of his word, the more we shall trust him. Is it not so in divine things? The more we know of Christ and of his riches and truth, the more experimental knowledge we have of him, that we find him to be so, the more we shall trust him. Therefore, by the knowledge that is gotten by the means, let us labour for an experimental knowledge, that so we may trust and believe in him more and more. Let us look to the passages of our lives in former times, how gracious God hath been towards us, and take in trust the time to come, that he will be so to the end. 'He is the author and finisher of our faith,' Heb. 12:2. And let us search into the depth of our own wants and weaknesses; and this will force us to grow in faith more and more. This will be a means to increase our faith. The more we see of our own nothingness and inability, without Christ, that we are nothing, nay, that we are miserable without him, the more we shall cleave to him and cast ourselves upon him. Those that have the deepest apprehensions of their own wants and weakness, usually they have the deepest apprehensions of Christ, and grow more and more rooted in him. The searching of our own corruptions every day is a notable means to grow in faith, to consider what we are, if it were not for God's mercy in Christ; and this will make us to make out of ourselves to Christ, it will make us fly to the city of refuge. Joab, when he was pursued, he fled to the horns of the altar, 1 Kings 2:28. When conscience pursues us, it will make us fly to the horns of the altar, to the city of refuge. A search into our own conscience and ways will force us to live by faith and to exercise faith every day in Christ Jesus.
这是天主教徒的一种愚昧而邪恶的信条，他们说无知是虔诚的母亲；贝拉明的信条是，“信仰比任何其他东西都更好地通过无知来定义”——这是一种愚蠢而无知的想法。因为无论信仰的事物的理由和深度如何无法被探索，我们仍然可以了解圣经中所揭示的事物。我越是了解关于基督的启示事物，并且知道它们是上帝的真理，我就越是了解，我就越是相信。信仰必然需要知识；因此，知识代表了所有其他的恩典。“认识你和你所差来的，就是永生”，约翰福音 17:3，因为它是所有恩典的成分之一。它是信仰的主要成分。我们越是了解，我们就越是相信。“认识你名的人必倚靠你”，诗篇 9:10。在人的事情上不是这样吗？我们越是了解一个人的能力、爱心和对他的承诺的忠诚，我们就越是相信他。在神圣的事物上不是这样吗？我们越是了解基督和他的丰富和真理，我们越是通过实验性的认识来发现他，我们就越是相信他。 因此，通过通过手段获得的知识，让我们努力追求实证的知识，这样我们就能越来越信任和相信他。让我们回顾过去的生活经历，看看上帝对我们多么仁慈，相信未来的时光，他将一直如此。希伯来书 12:2 说：“他是我们信仰的创始者和成全者。”让我们深入探索自己的需求和弱点，这将迫使我们不断增长信仰。这将是增加我们信仰的手段。我们越是看到自己的无能和无助，没有基督我们一无所有，甚至是可怜的，我们就越会依附于他，投身于他。那些对自己的需求和弱点有最深刻认识的人，通常对基督有最深刻的认识，并且越来越牢固地扎根于他。每天检查我们自己的败坏是增长信仰的一个显著手段，考虑一下如果没有上帝在基督里的怜悯，我们会是什么样子；这将使我们离开自己，投向基督，使我们飞向避难城市。 约押被追捕时，逃到了祭坛的角上，列王记上 2:28。当良心追逐我们时，它会使我们飞到祭坛的角上，到避难城。对我们自己的良心和行为的探索将迫使我们凭信心活着，并每天在基督耶稣里行使信心。

And this is to feed on Christ daily, to fly to Christ, when we are stung with sin, and hunger, in the want of grace and strength, to fly to him for supply; and so to keep and increase faith by this excellent means. Christ is all in all to those that hope to be saved by him. Christ is the ground of our life and comfort, and our happiness. Therefore we should make out to him upon all occasions, to cleave to him in life and death. We cannot press this point of faith too much. Why are Christians called believers? Because believing is all. If we can prove the truth of our faith and belief, we prove all. If we be faulty in that, all is rotten. 'Whatsoever is without faith is sin,' Rom. 14:23. All men's natural morality and civility, it is, as it were, but copper graces; but counterfeits. They are but for the outward appearance, and not in truth. They are not enlivened and quickened by faith in Christ. But I leave this, and come to the last clause,
这是每天以基督为食物，当我们被罪恶刺伤和饥饿时，飞往基督，渴望恩典和力量的供应；通过这种卓越的方式来保持和增长信仰。基督对那些希望靠他得救的人来说是一切。基督是我们生命和安慰的根基，也是我们的幸福。因此，我们应该在任何时候都依靠他，在生与死中紧紧依附他。我们无法过分强调信仰的重要性。为什么基督徒被称为信徒？因为信仰就是一切。如果我们能证明我们的信仰的真实性，我们就证明了一切。如果我们在这方面有缺陷，一切都是腐朽的。罗马书 14:23 说：“凡不是出于信心的都是罪。”所有人的自然道德和礼貌，就像是铜质的恩典，只是伪装品。它们只是外表，而不是真实的。它们没有因信仰基督而得到生命和活力。但我不再赘述这一点，转而来到最后一句。

'Received up in glory.'
在荣耀中被接纳。

This is the last branch of this divine 'mystery of godliness,' but it is none of the least. Christ 'ascended,' if we respect himself; he was 'received,' if we look to his Father; himself 'ascended,' his Father 'received' him. The Scripture hath both words: ἀνέβη, he 'ascended up,' that is, for himself; ἀνελήφθη, he was 'received up,' that is, he was assumpted.* There is no difficulty in the words. He 'ascended up' as well as he was 'received up,' positively as well as passively. In his death, he was not only crucified by others, and delivered by his Father, but he gave himself to death; so he was not only 'received up in glory,' but he 'ascended up into glory.' This shews the exaltation of Christ. The apostle begins with 'God manifest in the flesh.' There is the descent; a great mystery, for the great God to descend into the womb of a virgin, to descend to the 'lowest part of the earth,' Ps. 86:13; and then he ends with this, received up in glory.' The ascent is from whence the descent was. Christ ascended, and was 'received' as high as the place was whence he came down. 'God manifest in the flesh,' that is the beginning of all; 'received up in glory,' that is the consummation and shutting up of all. It implies all—his exaltation, his resurrection, his ascension, his 'sitting at the right hand of God,' and his coming to 'judge the quick and the dead;' especially is meant his glory after his resurrection, his ascension and 'sitting at the right hand of God;' yet supposing his resurrection,
这是神圣的“敬虔之谜”的最后一部分，但它并不是最不重要的。如果我们看基督自己，他是“升天”的；如果我们看他的父亲，他是“被接受”的；他自己“升天”，他的父亲“接受”了他。圣经中有这两个词：ἀνέβη，他“升天”，也就是说，为了自己；ἀνελήφθη，他“被接受”，也就是说，他被提升了。这些词没有困难。他既“升天”也“被接受”，既积极又被动。在他的死亡中，他不仅被别人钉在十字架上，被他的父亲解救，而且他自己把自己交给了死亡；所以他不仅“在荣耀中被接受”，而且“升天进入荣耀”。这显示了基督的升高。使徒以“神在肉身显现”开始。这是下降；一个伟大的奥秘，伟大的神降临到一个处女的子宫中，降临到“地的最低处”，诗篇 86:13；然后他以“在荣耀中被接受”结束。升天是从下降的地方。基督升天，并且“被接受”到他下降的地方一样高的地方。 "神在肉身显现"，这是一切的开始；"荣耀中被接受"，这是一切的完成和结束。这意味着他的一切——他的升高、他的复活、他的升天、他的“坐在上帝的右边”，以及他的“审判活人和死人”；特别指的是他在复活后的荣耀，他的升天和“坐在上帝的右边”；假设他的复活，

'Received up to Glory.'

'Glory' implies three things. It is an exemption from that which is opposite, and a conquering over the contrary base condition. It implies some great eminency and excellency as the foundation of it, and then a manifestation of that excellency; and it implies victory over all opposition. Though there be excellency, if there be not a manifestation of that excellency, it is not 'glory.' Christ was inwardly glorious, while he was on earth in the state of abasement. He had true glory, as he was God and man; but there was not a manifestation of it, and therefore it is not properly called 'glory.' There was not a victory, and subduing of all that was contrary to his glory; for he was abased, and suffered in the garden, and died. But where these three are,—an exemption and freedom from all baseness, and all that may diminish reckoning and estimation, and when there is a foundation of true excellency, and likewise a shining, a declaring and breaking forth of that excellency,—there is glory. But Christ, after he was 'manifest in the flesh,' and had done the work here that he had to do, he was 'received up to glory;' that is, all baseness was laid aside. His glory appearing, all abasement did vanish; he was victorious over that; for, in his resurrection, that was the first degree of his glory. You know, the cloths that he was bound with were left in the grave, the stone was removed. All things that might hinder his glory, that might abase him in body, in soul, or condition, they were removed. There was an excellency in all that was not before, in regard of manifestation. For his body, it was now impassible, an immortal, spiritual body. It could suffer no longer. It was not fed with meat and drink, as in the time of his abasement. It was a body so agile and so nimble, that he could move even as he would himself. So there was a glory put upon his body above the sun. There was a glory upon the soul. All that might hinder that, was subdued; for there was no sorrow, no fear, nor grief, as there was in his soul before he was glorified. So both in body and soul, he was more glorious.
“荣耀”意味着三件事。它是对相反之物的豁免，并征服相反的低劣状态。它意味着某种伟大的卓越和优秀作为其基础，然后是对这种卓越的展示；它还意味着战胜一切反对。即使有卓越，如果没有对这种卓越的展示，那就不是“荣耀”。基督在地上卑微的状态下，内在上是荣耀的。他作为上帝和人，拥有真正的荣耀；但是没有对它的展示，因此不能称之为“荣耀”。没有胜利，也没有征服一切与他的荣耀相反的事物；因为他被贬低，在园中受苦，并且死了。但是当这三者同时存在时——对一切低劣和可能减少计算和评估的事物的豁免和自由，以及真正卓越的基础，以及对这种卓越的闪耀、宣告和显露——那就是荣耀。但是基督在“显现在肉体”并完成了他在这里要做的工作之后，他被“接受到荣耀”；也就是说，所有的低劣都被抛弃了。 他的荣耀显现，所有的卑微都消失了；他战胜了那一切；因为在他的复活中，那是他荣耀的第一层次。你知道，他被捆绑的布被留在坟墓里，石头被移开了。所有可能阻碍他荣耀的事物，可能使他在身体、灵魂或状况上卑微的事物，都被移除了。在显现方面，一切都变得更加卓越。对于他的身体来说，它现在是不可受伤的、不朽的、属灵的身体。它不再受苦。它不再以食物和饮料为养料，就像在他卑微的时候一样。它是一个如此敏捷和灵活的身体，他甚至可以随心所欲地移动。所以他的身体上有一种超越太阳的荣耀。他的灵魂上有一种荣耀。所有可能阻碍它的事物都被征服了；因为在他得荣耀之前，他的灵魂中没有悲伤、恐惧或忧愁。所以无论是在身体还是灵魂上，他都更加荣耀。

And then for his whole condition, that was glorious. He was abased no longer, for now he was taken into the highest place of all, above the heavens; and as his place is most eminent, so his government is most eminent. For he is taken up there 'above all principalities and powers,' as it is Eph. 1:20, and 'is gloriously set down at the right hand of God,' 1 Peter 3:22. All being subject to him, he hath the domination and government of all. So that whatsoever might shadow and cloud him, all ills, either in body, in soul, or condition, all was removed, and he was glorious in all.
然后，对于他的整个状况来说，那是光荣的。他不再被贬低，因为现在他被带到了最高的地方，高于诸天之上；正如他的地位最崇高，他的统治也最崇高。因为他被接到了“高于一切执政掌权者之上”，正如弗 1:20 所说，并且“荣耀地坐在神的右边”，彼前 3:22。一切都服从他，他统治着一切。所以，无论是身体、灵魂还是状况上的任何困扰，一切都被消除了，他在一切方面都是光荣的。

For excellency, the foundation of glory, that was always with him in his very abasement, but now it was 'manifested.' He was 'mightily declared to be the Son of God, by raising himself from the dead,' Rom. 1:4. He was declared to be glorious in all those things wherein he could be glorious. As no person can be glorious but either it must be in body or soul or condition, he was glorious in all; for he was 'received up' into the place of 'glory,' to heaven, to the assembly of glory, to the presence of his Father and the blessed saints and angels, and no question but there was a glorious welcome. If the angels came so cheerfully to proclaim his incarnation when he was born, and sang, 'Glory be to God on high, on earth peace, and good will towards men,' Luke 2:14, what kind of triumph do you think was made by all the blessed company in heaven when he was entertained thither after his abasement? It is beyond our conceits to imagine.
为了卓越，荣耀的基础，他在自己的卑微中始终拥有，但现在它被“显明”了。他通过从死里复活，有力地被宣告为神的儿子，罗马书 1:4。他在所有可以荣耀的事物中被宣告为荣耀。因为没有人可以在身体、灵魂或状况中荣耀，他在所有这些方面都是荣耀的；因为他被“接升”到“荣耀”的地方，到天堂，到荣耀的集会，到他父亲和蒙福的圣徒和天使的面前，毫无疑问地有一个荣耀的欢迎。如果天使们在他出生时如此愉快地宣告他的降世，并唱着“荣耀归于至高的神，在地上平安，向人善意”，路加福音 2:14，那么当他在卑微之后被接待到天堂时，你认为天堂中所有蒙福的众人会有怎样的胜利庆祝呢？我们无法想象。

It will not be altogether unuseful to speak of the circumstances of Christ's being 'taken up to glory.'
谈论基督被“接升荣耀”的情况，可能并非完全没有用处。

1. Whence was he taken? He was taken 'up to glory,' from mount Olivet, where he used to pray, and where he sweat water and blood, where he was humbled. From the place of humiliation was his ascension to glory, shewing unto us that the place ofttimes where we pray, where we are afflicted, our sick-beds, nay, the places of our abasement, the very prisons, they may be as mount Olivet to us, from whence God will take us to glory. Let no man, therefore, fear any abasement; it may prove as mount Olivet to him in this respect.
他从哪里被带走？他被带到了荣耀之地，从橄榄山上，他曾在那里祈祷，流汗如血，受苦受辱。他的升天是从谦卑的地方到荣耀之地，向我们展示了我们祈祷、受苦的地方，我们的病床，甚至是我们卑微的地方，甚至是监狱，它们对我们来说可能就像橄榄山一样，从那里上帝会带领我们到荣耀之地。因此，让没有人害怕任何卑微；在这方面，它可能对他来说就像橄榄山一样。

2. And when was he taken 'up to glory?' Not before he had finished his work, as he saith, John 17:4, 'I have finished the work thou gavest me to do.' Then he was taken up, when he had done all, when he had accomplished our salvation; and after his abasement, not before. So our taking 'up to glory,' it must be when we have done our 'work,' when we have finished our 'course,' when we have run our 'race,' when we have 'fought the good fight.' And also after our abasement. We must first 'suffer' with Christ, before we can be 'glorified' with him. Again, if we speak of the first degree of Christ's glory, his resurrection: he was taken 'up to glory' when he was at the lowest that could be, when he was in the grave. So God's church and children, at the lowest they are nearest to glory. We use to say, Things when they are at the worst are nearest mending. So is the state and condition of the church of God, and every particular Christian. When he is lowest he is nearest rising, as we shall see afterwards.
他被带到荣耀的时候是什么时候？不是在他完成工作之前，正如他所说的，约翰福音 17:4，“我已经完成了你交给我的工作。”当他完成了一切，完成了我们的救赎时，他被带到了荣耀；在他卑微之后，而不是之前。所以我们被带到荣耀的时候，必须是在我们完成了我们的“工作”之后，完成了我们的“课程”，完成了我们的“比赛”，完成了“善战”。并且在我们卑微之后。我们必须先与基督一同“受苦”，然后才能与他一同“得荣耀”。再者，如果我们谈论基督荣耀的第一层次，他的复活：当他处于最低谷时，当他在坟墓里时，他被带到了荣耀。所以上帝的教会和子民，在最低谷时，他们离荣耀最近。我们常说，事情在最糟糕的时候最接近好转。上帝的教会和每个基督徒的状态和状况也是如此。当他处于最低谷时，他离崛起最近，正如我们之后将看到的。

3. The witnesses of this were the angels. They proclaimed his incarnation with joy; and without doubt they were much more joyful at his ascending up to glory. It was in the presence of the angels. So likewise, when he shall come to manifest his glory at the day of judgment, there will be 'innumerable thousands of angels.' Those glorious creatures were witnesses of his glory, and no question but they yielded their joyful attendance and service, that were so willing to attend him at his birth and coming into the world.
这一切的见证者是天使。他们欢乐地宣告他的降世；毫无疑问，当他升入荣耀时，他们会更加欢乐。这是在天使的面前。同样地，当他在审判的日子显现他的荣耀时，将会有“无数的天使”。这些荣耀的生物见证了他的荣耀，毫无疑问，他们愿意欢乐地侍奉和服侍他，就像他降生和来到世界时那样。

4. He was carried up in the clouds, in which also he shall come again at the last day.
他被带到云中，也将在末日再次降临。

But before he was taken up 'to glory' he was forty days on earth, to give evidence to his apostles and disciples of his resurrection, and to instruct and furnish them in things concerning their callings; afterwards he was taken 'up to glory.' And in all that time of his abode on earth, after his first degree of glory, his resurrection, he was never seen of sinful eye for anything we see in Scripture—I mean of those that were scorners of him, that despised him. The Scribes and Pharisees and carnal people did not see him. They had no commerce ot all with him after his resurrection. They that despised him in his abasement had no comfort by his exaltation.
但在他被带到“荣耀”之前，他在地上待了四十天，向他的使徒和门徒证明他的复活，并教导和装备他们有关他们的使命的事情；之后他被带到“荣耀”中。在他在地上的居住期间，从他第一次荣耀的复活开始，他从未被罪恶的眼睛看见，至少在圣经中我们看到的情况是如此——我指的是那些嘲笑他、蔑视他的人。文士和法利赛人以及肉体的人没有看见他。他们在他复活之后与他没有任何交往。那些在他卑微中蔑视他的人在他被高举起来后没有得到任何安慰。

But that which I will chiefly press in this clause shall be to shew, that, as this is a mystery, so how it is a 'mystery of godliness' to stir us up to godliness; for, as I said before, divine truths and principles they are called 'godliness,' because, where they are embraced, they work godliness, the soul is transformed into them. Where these truths are 'engrafted in the soul,' as St Peter saith, they turn the soul into their own nature. Therefore I will shew how this mystery, Christ 'received up to glory,' breeds a frame of godliness in the heart.
但我在这一条款中主要要强调的是，要展示这是一个奥秘，以及它是如何激发我们追求敬虔的“敬虔的奥秘”；因为，正如我之前所说，神圣的真理和原则被称为“敬虔”，因为当它们被接受时，它们会产生敬虔的作用，灵魂会被转化为它们的样子。正如圣彼得所说，当这些真理“被嵌入灵魂”时，它们会将灵魂转化为它们自己的本质。因此，我将展示这个奥秘，基督“被接到荣耀中”，如何在心中培养出敬虔的品格。

That it is a mystery it will easily appear. For was it a 'great mystery' that God should take our nature upon him, to be abased in it? Surely it must needs be a mystery that God will be glorified in our nature. Was our nature advanced in his incarnation? Much more was it glorified in his exaltation, when he carried it to heaven with him. Here was the mystery of the exaltation of our nature. God was as much abased as he could be, being born and dying for us. Our human nature was as much advanced as it could be, when God raised it up to heaven. God could be no more abased, remaining God; and man's nature can be no more advanced, remaining the true nature of man. This is a 'great mystery,' the advancement of our nature in Christ, that was made 'lower than the angels;' he was 'a worm, and no man.' Now our nature in Christ is advanced above the angels. Now this nature of ours in Christ, it is next to the nature of God in dignity; here is a mystery.
这是一个谜，它很容易显现出来。上帝将我们的本性承受，以受辱，这难道不是一个“伟大的谜”吗？当然，上帝在我们的本性中得到荣耀必然是一个谜。在他的化身中，我们的本性是否得到了提升？当他将我们的本性带到天堂时，它是否得到了荣耀？这就是我们本性被提升的奥秘。上帝降生并为我们而死，他被贬低到了极点。当上帝将我们的本性提升到天堂时，我们的人性也得到了最大程度的提升。上帝作为上帝，不能再被贬低；人的本性作为真正的人性，不能再被提升。这是一个“伟大的谜”，我们在基督里的本性的提升，它曾经“低于天使”；他曾经是“一条虫子，不是人”。现在我们在基督里的本性高于天使。现在我们在基督里的本性，在尊严上接近上帝的本性；这是一个谜。

Among many other respects it is a mystery for the greatness of it. We see after his ascension, when he appeared to Paul in glory, a glimpse of it struck Paul down; he could not endure it. Nay, before he suffered, a very shadow of his glory, it amazed Peter and James and John; they could not bear it; they forgot themselves: 'Let us build,' say they, 'three tabernacles,' &c. If a little discovery of his glory on earth wrought these effects, what great glory is it then that he hath in heaven! Certainly it is beyond all expression.
在许多其他方面，这是一个伟大之谜。我们看到他升天后，当他以荣耀的形象出现在保罗面前时，保罗被他的一瞥击倒了；他无法忍受。不仅如此，在他受苦之前，他的荣耀的阴影就已经使彼得、雅各和约翰惊讶不已；他们无法承受；他们忘记了自己：“让我们建造三座帐幕”，等等。如果地上对他荣耀的一点点揭示就能产生这些效果，那么他在天上拥有的荣耀将是多么伟大！毫无疑问，它是无法言表的。

In this glorious condition that Christ is received into, he fulfils all his offices in a most comfortable manner. He is a glorious prophet, to send his Spirit now to teach and open the heart. He is a glorious priest, to appear before God in the holy of holies, in heaven for us, for ever; and he is a king there for ever. From thence he rules his church and subdues his enemies. So that though he accomplished and fulfilled those blessed offices that were appointed him in the state of humiliation on earth, as it became that state to suffer for us, yet it was necessary that he should enter into glory, to manifest that he was a king, priest, and prophet; for he was not manifested who he was, indeed, to our comfort, till he was 'received up in glory.' We had not the Spirit, the Holy Ghost, sent from above till he ascended; as it is in John 7:39, 'The Holy Ghost was not given, because Christ was not ascended,' to apply and to help us make use of Christ and all his benefits and riches. So that in regard of the manifestation of Christ's offices, and of application of all the good we have by it, it is by Christ 'received up in glory.' To come to some application.
在基督进入的这个荣耀状态中，他以最舒适的方式履行他的职责。他是一个荣耀的先知，现在派遣他的圣灵来教导和开启人的心灵。他是一个荣耀的祭司，永远在天堂的至圣所中为我们出现在上帝面前；他也是永远的国王。从那里，他统治着他的教会，征服他的敌人。因此，尽管他在地上的谦卑状态中完成并履行了被指派给他的那些祝福的职责，因为他为我们受苦是合适的，但他必须进入荣耀，以显明他是国王、祭司和先知；因为直到他“在荣耀中被接受”之前，他的真实身份并没有向我们显明，给我们带来安慰。直到他升天，我们才有了从上面派来的圣灵，如约翰福音 7:39 所说，“圣灵还没有降临，因为耶稣还没有升到荣耀”，以应用和帮助我们利用基督和他的一切恩惠和财富。因此，就基督职责的显明和我们通过它所拥有的一切美好的应用而言，是通过基督“在荣耀中被接受”。现在来做一些应用。

1. First of all, we must lay this for a ground and foundation of what follows, that Christ ascended as a public person. He must not be considered as a particular person, alone by himself, but as the 'second Adam.' As he took the nature of man in his incarnation, so he ascended into heaven in it, as a public person. As the first Adam was, in whom we all sinned, and all came to misery and baseness, and died, so Christ must be considered as the 'second Adam,' as in other things, so in his ascension to glory.
首先，我们必须将这一点作为后续内容的基础，即基督是作为一个公众人物升天的。他不应被视为一个特定的个人，独自一人，而应被视为“第二个亚当”。正如他在化身中接受了人的本性一样，他也以这个本性升入天堂，作为一个公众人物。正如第一个亚当一样，我们都在他里面犯了罪，都陷入了困苦和卑贱，并且死亡，所以基督在升入荣耀时也必须被视为“第二个亚当”。

2. In the second place, we must know that there is a wondrous nearness between Christ and us now; for before we can think of any comfort by the 'glory of Christ,' we must be one with him by faith, for he is the saviour of his body. Therefore we must be in him, we must be his members, we must be his spouse; and being so once, we are one with Christ. There is no relation in the world that is able to express the nearness between Christ and us sufficiently; and therefore, when we speak of Christ ascending into glory, we must needs think of ourselves, and of our glory and advancement. He was taken up to glory in onr nature, not only for himself but for all his. As the husband of the church, he is gone before, to take up heaven for his wife. As a husband takes up land in another country for his spouse, though she be not there, Christ hath taken up heaven for us: 'I go before to prepare a place for you,' John 14:3. So likewise he is in heaven as a glorious head, ministering virtue, and comfort, and strength to all his. All our power and strength, it comes from Christ now, as our head in heaven.
其次，我们必须知道，基督与我们之间有着奇妙的亲近；因为在我们能够想到任何关于“基督的荣耀”的安慰之前，我们必须通过信仰与他合一，因为他是他的身体的救主。因此，我们必须在他里面，我们必须成为他的肢体，我们必须成为他的配偶；一旦成为如此，我们就与基督合一了。世界上没有任何关系能够充分表达基督与我们之间的亲近；因此，当我们谈论基督升入荣耀时，我们必须考虑到自己，以及我们的荣耀和进步。他是以我们的本性升入荣耀的，不仅是为了他自己，也是为了他所有的人。作为教会的丈夫，他已经先行，为他的妻子占据了天堂。就像丈夫为他的配偶在另一个国家占据土地一样，尽管她不在那里，基督已经为我们占据了天堂：“我去原是为给你们预备地方。”（约翰福音 14:3）同样，他作为荣耀的头，在天堂中供应力量、安慰和能力给所有的人。我们所有的力量和能力现在都来自基督，作为我们在天堂中的头。

3. Again, There is a causality, the force of a cause in this; because Christ, therefore we. Here is not only a priority of order, but a cause likewise; and there is great reason. Was there the force of a cause in Adam, that was but mere man, to convey sin and misery, and the displeasure of God to all that are born and descend of him? and is there not the force of a cause in the 'second Adam,' to convey grace and glory to his, he being God and man? Therefore, whatsoever is good, it is first in Christ and then in us. Christ first rose, therefore we shall rise; he ascended into glory, therefore we shall be afterward in glory.
再次，这里存在因果关系，因为有基督，所以有我们。这不仅仅是一个顺序上的优先，也是一个原因；而且有很充分的理由。亚当作为一个普通人，有能力传递罪恶、痛苦和上帝的不悦给所有与他有血缘关系的人，这是因果关系的力量吗？那么，作为“第二个亚当”，既是上帝又是人的他，难道没有能力将恩典和荣耀传递给他的子民吗？因此，任何善良都首先存在于基督，然后才存在于我们。基督首先复活，所以我们也会复活；他升入荣耀，所以我们之后也会在荣耀中。

4. And then we must consider Christ not only as an efficient cause, but as a pattern and example how we shall be 'glorified.' He is not only the efficient of all glory within and without, but he is the exemplary cause; for all is first in him and then in us. He was first abased, and so must we; and then he was glorified, and so shall we. We must be conformable to his abasement, and then to his glory. 'He is the first-fruits of them that sleep,' 1 Cor. 15:20; he being the first-fruits, we succeed. These things being premised as grounds, I come to make some use of this comfortable point.
4. 然后，我们必须将基督视为不仅是一个有效的原因，而且是一个模式和示范，告诉我们如何被“荣耀”。他不仅是内外所有荣耀的有效原因，而且是示范性的原因；因为一切首先在他身上，然后在我们身上。他首先被贬低，我们也必须如此；然后他被荣耀，我们也将如此。我们必须与他的贬低相一致，然后与他的荣耀相一致。“他是那些已经睡了的人的初熟果子”，哥林多前书 15:20；他是初熟果子，我们继而成熟。在这些作为基础的前提下，我来谈一谈这个令人舒适的观点的一些用途。

Use 1. Christ is received up in glory; therefore, first of all, for our information, we must not seek him in a wafer-cake, we must not look for him in the sacrament bodily: how can he be there when he is 'received up in glory'? Therefore when we come to the sacrament, let us consider we have now to deal with Christ who is in heaven. Cannot Christ shew his virtue to comfort and strengthen us, but we must have his body in the communion to touch our bodies? The foot hath influence from the head, yet the head is distant from it in place. The utmost branches have life and sap from the root, yet they are remote in respect of place. A king spreads his influence over his whole kingdom, though it be never so large, yet he is but in one place, in respect of his person. Doth the sun in the heavens come down to the earth to make the spring, and to make all fruitful? Cannot he send beams and influence from thence to cherish the earth? Must Christ come down in his body to us, or else he can do us no good? Must there be a corporeal descent, or else we can receive no influence from him? There may be a derivation of virtue from Christ though his person be in heaven; where he shall remain till the last day, when he shall come to be 'glorious in his saints.' The sun doth more good being in heaven, than he could do if he were on the earth. If the sun were lower, what would become of the earth? But being so remote, and so far above, he hath opportunity to shine over the greatest part of the earth at once; being greater than the earth, he shineth over more than half the earth at once. Christ being in heaven, as the 'Sun of righteousness,' he shines more gloriously over all; and we have more comfort, and benefit, and influence from Christ, now in heaven, than we could if he were on earth. Must we needs make him bodily present everywhere, as the papists do, and other heterodox strange conceited men in Germany?* What need we do thus when there may be influence from Christ, now in heaven, to us on earth,—as we see in other things,—without confusion of his divine properties to his body, or making his body as his Godhead is? Therefore seek him not bodily anywhere but in heaven. Those opinions overthrow three articles of our faith at once: 'He ascended into heaven;' 'He sitteth at the right hand of God;' and, 'He shall come to judge the quick and the dead.' And where is his body in the mean time? in the sacrament? No. He is 'received up in glory.' Therefore we must have our thoughts in heaven when we are about that business. We must 'lift up our hearts,' as it is in our liturgy, which is taken out of the ancient liturgy, 'We lift them up unto the Lord.' We must have holy thoughts raised up to Christ in heaven.
基督已经升入荣耀；因此，首先，为了我们的了解，我们不应该在饼干中寻找他，我们不应该在圣餐中寻找他的肉体：当他“升入荣耀”时，他怎么可能在那里呢？因此，当我们参与圣餐时，让我们考虑我们现在要与在天上的基督打交道。基督难道不能显示他的力量来安慰和加强我们吗？我们非得有他的身体在圣餐中接触我们的身体吗？脚从头部得到影响，但头部在空间上与脚是分离的。最远的树枝从根部得到生命和汁液，但它们在空间上是远离的。国王将他的影响力传播到整个王国，即使它再大，但他的人只在一个地方。太阳在天空中降临到地球上来制造春天，使一切都多产吗？他不能从那里发射光束和影响力来滋养地球吗？基督非得亲自降临到我们这里，否则他对我们没有好处吗？我们非得有一个肉体的降临，否则我们无法从他那里接受影响吗？ 虽然基督的人在天上，但仍可以从他那里得到美德的派生；他将一直留在那里，直到末日，当他将在他的圣徒中“荣耀显现”。太阳在天上比在地上更有益处。如果太阳更低，地球会怎样呢？但是太阳远离地球，高高在上，他有机会同时照耀地球的大部分地区；太阳比地球更大，他一次照耀超过一半的地球。基督作为“公义的太阳”在天上，他更辉煌地照耀全世界；我们从基督那里得到的安慰、益处和影响，比他在地上时更多。我们有必要像天主教徒和德国的其他异端怪人那样，认为他无处不在吗？*当我们可以从基督那里得到影响，他现在在天上，我们在地上，就像我们在其他事物中看到的那样，而不会混淆他的神性属性和他的身体，或者使他的身体像他的神性一样？因此，不要在任何地方寻找他的肉体，只在天上寻找他。 那些观点一下子推翻了我们信仰中的三个条款：“他升天了”、“他坐在神的右边”和“他要来审判活人和死人”。那么他的身体在这段时间里在哪里？在圣餐中吗？不是的。他“已经荣升天堂”。因此，当我们从事这项事业时，我们必须把思想放在天上。我们必须“举起我们的心”，正如我们的礼拜仪式中所说的那样，这是从古代礼拜仪式中引用的，“我们把它们举到主面前”。我们必须把圣洁的思想升到天上的基督那里。

Use 2. Again, Is Christ 'received up to glory'? Here is singular comfort, considering what I said before, that he is ascended as a public person, in our behalf, in our nature, for our good. Therefore, when we think of Christ in heaven, think of our husband in heaven, think of ourselves in heaven: 'We are set together in heavenly places with Christ,' as the apostle saith, Eph. 1:20. We have a glorious life, but it is hid with Christ, in heaven. When Christ himself shall be revealed, our life shall be revealed. Though we creep upon the earth as worms, yet notwithstanding we have communion and fellowship with Christ, who is joined with us in the same mystical body; who is now 'at the right hand of God' in heaven; and he that hath glorified his natural body in heaven, that he took upon him, he will glorify his mystical body; for he took flesh and blood, his natural body, for the glory of his mystical body, that he might bring his church to glory. Therefore, we ought as verily to believe that he will take his mystical body, and every particular member of it, to heaven, as he hath taken his natural body, and hath set it there in glory.
再用第二点来说，基督是否“被接升到荣耀”？这里有一个独特的安慰，考虑到我之前所说的，他是作为一个公众人物，代表我们，以我们的本性，为我们的利益而升天的。因此，当我们想到基督在天上时，想到我们的丈夫在天上，想到我们自己在天上：“我们与基督一同坐在天上”，正如使徒所说的，以弗所书 1:20。我们有一个荣耀的生命，但它与基督一同隐藏在天上。当基督自己显现时，我们的生命也将显现。虽然我们在地上像蠕虫一样爬行，但我们与基督有着交流和交往，他与我们同在同一个神秘的身体中；他现在在天上“坐在神的右边”；他已经荣耀了他在天上所担任的自己的肉体，他为了他神秘的身体的荣耀而接受了肉体和血液，以使他的教会得到荣耀。因此，我们应该坚信，他将像他接受了他的自然身体并将其安置在荣耀中一样，也会接受他的神秘身体和其中的每一个成员到天堂。

It is a comfort, in the hour of death, that we yield up our souls to Christ, who is gone before to provide a place for us. This was one end of his taking up to heaven, to provide a place for us. Therefore, when we die, we have not a place to seek. Our house is provided beforehand. Christ was taken up to glory to provide glory for us. Even as paradise was provided for Adam before he was made, so we have a heavenly paradise provided for us. We had a place in heaven before we were born. What a comfort is this at the hour of death, and at the death of our friends, that they are gone to Christ and to glory! We were shut out of the first paradise by the first Adam. Our comfort is, that now the heavenly paradise in Christ is open: 'This day shalt thou be with me in paradise,' saith Christ to the good thief, Luke 23:43. There was an angel to keep paradise when Adam was shut out; but there is none to keep us out of heaven; nay, the angels are ready to convey our souls to heaven, as they did Lazarus, and as they accompanied Christ in his ascension to heaven, so they do the souls of his children.
在临终的时刻，我们将灵魂交托给基督是一种安慰，因为他已经先去为我们预备了一个地方。这是他被接升天的目的之一，为我们预备一个地方。因此，当我们死去时，就没有地方可寻求了。我们的家已经提前准备好了。基督被接升天是为了为我们提供荣耀。就像伊甸园在亚当被造之前就已经准备好了一样，我们也有一个天堂般的乐园为我们准备好了。我们在出生之前就在天堂有一个地方。在临终时和我们朋友去世时，这是多么的安慰，他们已经去见基督和荣耀了！我们被第一位亚当赶出了第一个伊甸园，但我们的安慰是，现在基督里的天堂是敞开的：“我实在告诉你，今天你要同我在乐园里。”（路加福音 23:43）当亚当被赶出伊甸园时，有一个天使守护着，但没有人能将我们拒之天堂；不仅如此，天使们还准备好将我们的灵魂带到天堂，就像他们曾经带着拉撒路一样，也像他们在基督升天时陪伴着他，他们也陪伴着他的儿女们的灵魂。

Likewise, In our sins and infirmities. When we have to deal with God the Father, whom we have offended with our sins, let us fetch comfort from hence. Christ is ascended into heaven, to appear before his Father as a mediator for us; and, therefore, God turns away his wrath from us. We have a friend, a favourite in the court of heaven, the Son of God himself, at his Father's 'right hand:' he makes intercession for us. As Jonathan appeared in Saul's court to speak a good word and to plead for David, so our Jonathan, Jesus Christ, but with far better success, appears in the court of heaven for us, continuing our peace with God in our daily breaches, perfuming our prayers. And there is no danger of his death, for 'he is a priest for ever at the right hand of God,' to make intercession for us; his very presenting himself in heaven speaks for us. As if he should say, These persons that ask in my name, they are such persons as I was born for; such as I obeyed for; such as I died for; such as I was sent into the world to work the great work of redemption for; for he wrought our redemption in his abased estate; but he applies it as he is exalted. Application is as necessary as merit. We have no good by the work of redemption, without application: and for that end he appears in heaven for us and pleads for us. For even as there is speech attributed to Abel's blood—it cried, 'Vengeance, vengeance!'—so Christ appearing now in heaven for us, his blood cries, 'Mercy, mercy! These are those I shed my blood for; Mercy, Lord!' The very appearing of him that shed his blood, it cries for mercy at the throne of mercy, which is therefore a throne of mercy because he is there. He shed his blood to satisfy justice, to make way for mercy.
同样地，在我们的罪恶和软弱中。当我们不得不与我们因罪而得罪的上帝父亲打交道时，让我们从这里寻求安慰。基督升入天堂，作为我们的调解者出现在他的父亲面前；因此，上帝将他的愤怒从我们身上转移开来。我们在天堂的宫廷里有一个朋友，一个宠儿，就是上帝之子，他在他父亲的“右手”边：他为我们代祷。正如约拿单在扫罗的宫廷里为大卫说好话和辩护一样，我们的约拿单，耶稣基督，但成功更好，为我们在天堂的宫廷里出现，使我们与上帝保持和平，弥合我们日常的裂痕，使我们的祈祷馨香。他的死亡没有危险，因为“他是永远在上帝的右手边的祭司”，为我们代祷；他在天堂亲自呈现就是为我们代言。就好像他在说，那些以我的名字祈求的人，他们就是我为之而生的人；他们就是我为之顺服的人；他们就是我为之死的人；他们就是我被差遣到世界上为之完成伟大救赎工作的人；因为他在卑微的状态下完成了我们的救赎；但他在被高举起来时应用了它。应用和功德一样重要。 我们没有救赎的工作，没有应用：为此，他为我们出现在天上，并为我们辩护。因为正如亚伯的血被归因于言语——它呼喊着“复仇，复仇！”——所以基督现在为我们出现在天上，他的血呼喊着“怜悯，怜悯！这些是我为之流血的人；怜悯，主！”他流血的出现，正呼吁怜悯于怜悯的宝座，因为他在那里。他流血以满足公正，为怜悯铺平道路。

In the law, the high priest, after he had offered a sacrifice of blood, he was to go into the 'holy of holies;' so Christ, after he had offered himself for a sacrifice, he went into the 'holy of holies,' into heaven, to appear before God. And as the high priest, when he went into the holy of holies, he had the names of the twelve tribes on his breast, to shew that he appeared before God for them all, so Christ being gone into the 'holy of holies,' into heaven, he hath all our names upon his breast; that is, in his heart the name of every particular believer, to the end of the world; to present them before God. Therefore, when we have to deal with God, think of Christ, now glorious in heaven, appearing for us; God can deny him nothing, nor deny us anything that we ask in his name; we have his promise for it.
在法律中，大祭司在献上血祭之后，要进入“至圣所”；同样，基督在献上自己作为祭品之后，进入了“至圣所”，也就是天堂，出现在上帝面前。正如大祭司进入至圣所时，他胸前有十二个支派的名字，表明他代表他们所有人出现在上帝面前一样，基督进入了“至圣所”，也就是天堂，他胸前有我们所有人的名字；也就是说，他心中有每一个信徒的名字，直到世界的末日；为了将他们呈现在上帝面前。因此，当我们与上帝打交道时，要想到基督，他现在在天堂荣耀地为我们出现；上帝对他无所不能，也不会拒绝我们以他的名求的任何事情；我们有他的应许。

It is a ground likewise of contentment in all conditions, whatsoever our wants be. What if we want comfort, houses, &c., on earth, when we have heaven provided for us, and glory provided for us; when we are already so glorious in our Head? Shall not any condition content a man in this world, that hath such a glorious condition in the eye of faith to enter into? We should not so much as look up to heaven without comfort: Yonder is my Saviour, yonder is a house provided for me. We should think and look upon heaven as our own place, whither Christ is gone before, and keeps a room for us. Here we may want comforts, we may be thrust out of house and home, out of our habitation and country and all; but all the world, and all the devils in hell, they cannot thrust us out of heaven, nor dissolve and break the communion that is between Christ and us. They cannot take away either grace or glory from us. Therefore we should be content with any condition in this world. Christ is ascended into heaven, to keep a blessed condition for us.
无论我们的需求如何，这都是一个令人满意的地方。如果我们在地上需要舒适、房屋等等，当我们已经在我们的头上如此荣耀的时候，我们有天堂为我们提供，有荣耀为我们提供，这又有什么关系呢？在这个世界上，有这样一个在信仰之眼中进入的荣耀地位，难道不会使人满足吗？我们甚至不应该没有安慰地仰望天堂：那里是我的救主，那里有为我准备的房子。我们应该把天堂看作我们自己的地方，基督已经在那里为我们预备了一个房间。在这里，我们可能会缺乏安慰，我们可能会被赶出家园，被赶出我们的住所和国家，但是全世界和地狱中的所有魔鬼都不能把我们赶出天堂，也不能解散和破坏基督与我们之间的交流。他们不能夺走我们的恩典和荣耀。因此，我们应该对这个世界上的任何状况感到满足。基督已经升入天堂，为我们保留了一个美好的状态。

Likewise, when we think of the troubles of this world, of the enemies we have here, think of Christ taken 'up to glory,' and think of Christ's order. First, he suffered, and then he entered into glory. So we must be content to suffer first, and then be glorious. We are predestinate to be conformable to Christ. Wherein stands our conformity? It is in abasement first, and then in glory. Christ entered into glory in this order, and shall we think to come to heaven in another order than Christ did? Shall we wish for a severed condition from him? If we be in Christ, all that we suffer in this world, they are sufferings of conformity to make us suitable to our Head, and to fit us for glory. And our greatest abasements, what are they to the abasement of Christ? None was ever so low, and there is none so high. As he was the lowest in abasement, so he is the highest in glory. When he was at the lowest, in the grave, not only dead, but under the kingdom and command of death, then he rose gloriously and ascended. Our lowest abasements are forerunners of our advancement and glory. This assumption of Christ to glory should help us in this respect.
同样地，当我们想到这个世界的困扰，我们在这里所面对的敌人时，想想基督被带到荣耀之中，想想基督的秩序。首先，他受苦，然后进入荣耀。所以我们必须满足于先受苦，然后才能荣耀。我们被预定要与基督相符。我们的相符在哪里？首先是卑微，然后是荣耀。基督按照这个顺序进入荣耀，难道我们认为自己会以与基督不同的顺序进入天堂吗？我们希望与他分离吗？如果我们在基督里，我们在这个世界上所受的一切苦难，都是为了使我们与我们的头相称，使我们适合荣耀。而我们最大的卑微，与基督的卑微相比又算得了什么呢？没有人比他更卑微，也没有人比他更崇高。当他处于最低谷时，在坟墓里，不仅是死了，而且还在死亡的统治和命令之下，然后他荣耀地复活并升天。我们最低的卑微是我们进步和荣耀的先驱。基督被带到荣耀中的这个假设应该在这方面帮助我们。

In all disconsolations there is a world of comfort hence. We must not think of Christ, as if his honours had changed his manners, as it is among men; that now he is become stately, that he doth not regard his poor church. No such matter; he regards his poor church now he is in heaven as much as he ever did. The members here cannot suffer anything but the Head in heaven is sensible of it; as it is Acts 9:4, 'Saul, Saul, why persecutest thou me?' The foot is trod upon, and the tongue complains. Our blessed Saviour is not like Pharaoh's unkind butler, that forgat Joseph when himself was out of prison. Christ being advanced to honour now, forgets us not here. No; he is as good Joseph, that was sent into Egypt to provide for all his family beforehand. So this our Joseph, the great steward of heaven and earth, he is gone to provide for us all, against we come to heaven. He forgets us not: 'He disdains not to look on things below,' Ps. 113:6; he considers every poor Christian. He is as merciful now as he was when he was upon earth; as you have it largely proved Heb. 4:7, 'He was man for this end, that he might be a merciful high priest;' and he is so in heaven, and pities all our infirmities. It is not here 'Out of sight, out of mind,' for, as I said, he hath us in his breast; ay, and he is with us, by his Spirit, to the end of the world. He is taken up to heaven by his body; but his Spirit, which is his general vicar, is here with us to the end of the world: 'I will send you the Comforter, and he shall abide alway with you,' John 14:26. And it is better for us to have the Comforter here, without his bodily presence, than to have his bodily presence without the abundance of his Spirit; as it was better with the disciples when he was taken up to heaven, and was present by his Spirit, than it was before. We lose nothing therefore by the ascension of Christ. It was for us. He was given for us, born for us. He lived for us, he died for us, he rose and ascended to heaven for our good: 'It is good for you that I go,' John 14:28. It was to provide a place for us, and to send the Comforter. All was for our good, whatsoever he did, in his abasement and exaltation.
在所有的悲伤中，都有一丝安慰。我们不应该把基督看作是他的荣耀改变了他的态度，就像在人类中一样；现在他变得高傲，不再关心他的贫穷教会。不是这样的；他在天上关心他的贫穷教会，就像他以前一样。这里的肢体可能遭受一切，但在天上的头是能感受到的；就像使徒行传 9:4 所说的，“扫罗，扫罗，你为什么逼迫我？”脚被踩到，舌头抱怨。我们救主并不像法老的不友善的执事，自己出了监狱就忘记了约瑟。基督现在被提升到荣耀，却没有忘记我们在这里。不；他就像约瑟一样好，被派往埃及提前为他的家人提供一切。所以我们的约瑟，天地的大管家，他去为我们所有人提供一切，等我们到了天堂。他不会忘记我们：“他并不轻视地上的事物”，诗篇 113:6；他关心每一个贫穷的基督徒。他现在仍然像他在地上时一样仁慈；正如希伯来书中详细证明的那样。 他是为了这个目的而成为一个仁慈的大祭司；他在天上也是如此，并怜悯我们的软弱。这里并不是“眼不见，心不念”，因为正如我所说，他将我们放在他的胸怀中；是的，他通过他的圣灵与我们同在，直到世界的末了。他的身体被接到了天上；但他的圣灵，也就是他的代理人，将与我们同在，直到世界的末了：“我要差遣保惠师来到你们这里，他要永远与你们同在。”（约翰福音 14:26）对我们来说，没有他的肉身在这里，只有安慰者的存在，要比有他的肉身而没有他丰盛的圣灵更好；就像当他被接到天上，通过他的圣灵与门徒同在时，比他被接走之前更好。因此，基督的升天对我们没有任何损失。这是为了我们。他是为我们而给的，为我们而生的。他为我们而活，为我们而死，为我们而复活并升天： “我去是为了你们的好。”（约翰福音 14:28）这是为了给我们预备一个地方，并差遣安慰者。他在卑微和尊崇中所做的一切，都是为了我们的利益。

Again, This administereth comfort in regard of the afflictions of the church. When the church is under any abasement, at the lowest, it hath a glorious head in heaven; and what! doth he sit there and do nothing? No. He sits 'at the right hand of God,' and rules his church, even in the midst of his enemies. If he do give the chain to them, it is for special ends. His people stand in need of all that they endure, and he measures it even to a drachm, whatsoever his church suffers; for they are his members, and he is sensible of their sufferings. He is 'a high priest that is touched with our infirmities,' Heb. 4:15. Therefore nothing can befall his church without his government. He lets loose the enemies thus far, and then he restrains them, and subdues and conquers them, making them his 'footstool.' The enemies seem to domineer now, and trample on the church; but ere long they shall become the church's 'footstool.' Christ will govern his church till all his enemies 'be under his feet.' He is ascended into heaven for this purpose; and he is fitting his church by these afflictions, for greater grace in this world, and for eternal glory in the world to come.
再次，这在关于教会的苦难方面给予了安慰。当教会处于任何卑微的状态时，它在天上有一个荣耀的头；他难道就坐在那里什么都不做吗？不。他坐在“神的右边”，统治着他的教会，即使在他的敌人中间。如果他把链子给了他们，那是有特殊目的的。他的子民需要他们所忍受的一切，他甚至测量了教会所遭受的一切，因为他们是他的肢体，他能感受到他们的苦难。他是“一个同情我们软弱的大祭司”，希伯来书 4:15。因此，没有什么能够发生在他的教会中而不受他的管理。他释放敌人到这个程度，然后他制止他们，征服并战胜他们，使他们成为他的“脚凳”。敌人现在似乎在支配着，践踏着教会；但不久之后，他们将成为教会的“脚凳”。基督将统治他的教会，直到他的一切敌人“都在他的脚下”。他升入天堂就是为了这个目的；他通过这些苦难来使他的教会适应这个世界上更大的恩典，并为来世的永恒荣耀做准备。

Therefore, let us not take scandal* at the present sight of things. We stand amazed to see the state of Europe at this time; but for our comfort let us consider that Christ is taken 'up to glory,' and he sits in heaven and rules his church, and will guide all these wars to a good and gracious end. He sits at the stern. The ship may be tossed where Christ sleeps, but it cannot be drowned. The house that is built upon a rock, it may be blown upon, it shall never be overthrown. The bush wherein the fire is, it may burn, but it shall never be consumed. The church, wherein Christ rules and governs, it may be tossed, it shall never be overcome and subdued. Nay, by all these things that the church suffers, Christ rules, and exerciseth his church's graces, and mortifies his church's corruptions. It is necessary there should be some change. Standing waters breed frogs, and other base creatures; so it is with Christians. If there be not some exercise by afflictions, what kind of vices grow? As we see in these times of peace, what kind of lives most men live, that we may take up an admiration† that God should be so merciful to continue his truth to a company of proud base carnal persons, that lead lives, under the gospel, no better than if they were in paganism. Therefore we cannot look for any good, without further abasement. And certainly, if troubles come, we should many of us be better than we are now: afflictions would be so far from doing us harm, that they would refine us. We shall lose nothing, but that that doth us hurt; that, that we may well spare; that, that hinders our joy and comfort.
因此，让我们不要对目前的情况感到惊讶。我们惊讶地看到欧洲的状况；但是为了我们的安慰，让我们考虑到基督已经被带到了荣耀之中，他坐在天上统治着他的教会，并将引导所有这些战争走向良善和仁慈的结局。他坐在船舵上。船可能在基督沉睡的地方被颠簸，但它不会沉没。建立在岩石上的房子可能会被吹倒，但它永远不会被推翻。火焰燃烧的灌木丛可能会燃烧，但它永远不会被烧尽。教会，在基督统治和管理下，可能会受到颠簸，但它永远不会被征服和征服。不仅如此，教会所遭受的一切，基督都在统治，并锻炼着他教会的恩典，并消除他教会的腐败。有些变化是必要的。静水孕育出青蛙和其他卑劣的生物；基督徒也是如此。如果没有一些苦难的锻炼，会培养出什么样的恶习呢？ 正如我们在这和平时期所看到的，大多数男人过着怎样的生活，我们可能会对上帝如此仁慈地将他的真理延续给一群骄傲、卑鄙、肉欲的人感到钦佩。他们在福音时代的生活并不比异教徒好。因此，如果我们不再自卑，就不能期望有任何好的事情发生。而且，如果遭遇困难，我们中的许多人将会比现在更好：苦难不仅不会对我们造成伤害，而且还会使我们更加纯净。我们将不会失去任何有害于我们的东西；我们可以很好地忍受它们；它们妨碍了我们的快乐和安慰。

But, I say, let us comfort ourselves in respect of the present state of the church. Christ rules in the midst of his enemies, in the midst of crosses and persecutions, not to free us alway from them; but he rules in turning them to good, in strengthening and exercising our graces; and he rules in the midst of his church at this time by turning his enemies' cruelty to the good of the elect. As he ruled in the Israelites when he suffered Pharaoh to go on in the hardness of his heart, but he had a time for Pharaoh's ruin; so Christ hath a time for the persecutions of the church, as he had for all the ten persecuting emperors, that came to base and fearful ends. 'Was there ever any man fierce against God and prospered?' saith Job, chap. 9:4. Was there ever any that set themselves against the church of God and prospered? No, no. It is with the church as it was with Christ; to have looked on Christ hanging and bleeding on the cross, to have seen him grovelling on the ground in the garden, men would be ready to take offence. What! he the Saviour of the world? But stay and see him in the text, assumed to glory, and then there would be no offence taken at Christ. So it is in the church. You see the church suffers persecutions, but lay one thing with another. See the church in heaven with the Head of the church. See the church advanced. See it in glory ere long. See it refined and fitted by sufferings, to come better out of afflictions than it went in, and then none will take scandal at the afflictions of the church, as they ought not at the abasement of Christ. For though he was 'God manifest' in weak 'flesh,' yet we see he 'ascended up in glory.'
但是，我说，让我们在关于教会的现状方面安慰自己。基督在敌人中间统治，在十字架和迫害中统治，不是为了永远解救我们脱离这些困境；而是通过将它们转化为好处，加强和锻炼我们的恩典来统治。他在此时在教会中间统治，通过将敌人的残酷转化为选民的利益。就像他在以色列人中间统治时，他容许法老心硬继续前进，但他有一个毁灭法老的时刻；所以基督有一个迫害教会的时刻，就像他对待所有十个迫害教会的皇帝一样，他们最终都以卑劣和可怕的结局告终。约伯说：“有谁向神发怒而得亨通呢？”（约伯记 9:4）有谁敢反对上帝的教会而得亨通呢？没有，没有。教会的情况就像基督一样；看到基督挂在十字架上流血，看到他在园中匍匐在地，人们可能会感到冒犯。什么！他是世界的救主？但是等待并看到他在经文中被尊荣，那么就不会对基督感到冒犯了。教会也是如此。 你看到教会受到迫害，但把一切放在一起看。看到天堂中的教会和教会的头。看到教会的进步。不久后看到它的荣耀。看到它经过苦难的磨砺和适应，比进入苦难时更好地走出来，那时没有人会对教会的苦难感到愤慨，就像他们不应该对基督的卑微感到愤慨一样。因为虽然他是“神在软弱的肉体中显现”，但我们看到他“升上了荣耀”。'

There is a comfortable speech, Jer. 30:7, 'It is even the time of Jacob's trouble; but he shall be delivered out of it.' So we may say, this is the time of the church's trouble, but the church shall be delivered out of it. The enemies have their time to afflict and trample upon the church; but Christ hath his time to trample on them. Let us wait and expect with comfort better times. The kingdoms of the world will be known to be the Lord Jesus Christ's. There will be a further subjection to Christ's kingdom than ever there was since the first times, when the fulness of the Gentiles and the conversion of the Jews shall be. Let us comfort ourselves with the times to come. Christ is in glory, and he will bring his church to further glory even in this world, besides eternal glory at the latter day. 'Rejoice not over me, O mine enemy: for though I be fallen, yet shall I rise,' Micah 7:8. Let not the enemies of the church insult* over much; though the church be fallen, yet she shall rise again 'after three days,' saith the prophet, Mat. 27:63.† Christ, though he were abased as low as possible he could be, yet after three days he arose; so the church shall rise out of her troubles after three days; that is, after a certain time that we know not; but the exact time is only in the hands of Christ. But certainly there are glorious times of the church coming.
有一段舒适的话，耶利米书 30:7 说：“这是雅各遭难的时候，但他必被拯救出来。”所以我们可以说，这是教会遭难的时候，但教会将被拯救出来。敌人有他们的时间来痛苦和践踏教会，但基督也有他的时间来践踏他们。让我们安心等待更美好的时代。世界的国度将被认识为主耶稣基督的。在第一次以来，当外邦人的丰满和犹太人的归向发生时，对基督的国度将有进一步的顺服。让我们以未来的时代安慰自己。基督在荣耀中，他将使他的教会在这个世界上获得更大的荣耀，除了末日的永恒荣耀。“我的仇敌啊，不要因我跌倒而欢喜，我虽然跌倒，却要起来。”弥迦书 7:8。教会的敌人不要过于嘲笑；虽然教会跌倒，但她将再次“三天后”复兴，先知如此说，马太福音 27:63。基督尽管降卑至极，但三天后他复活了；所以教会也将在三天后从困境中崛起；也就是说，在我们不知道的某个时间之后；但确切的时间只有基督掌握。但毫无疑问，教会将迎来辉煌的时代。

Consider the wonderful love of Christ, that would suspend his glory so long. The glory of heaven was due to him upon his incarnation, by virtue of the union of his human nature with the divine; for that nature that was united to the Godhead, it must needs have right to glory by that very union. What should hinder, when it was so near to God as to be one person, to be taken into the union of the person? Oh but where had our salvation been then, if Christ had entered into glory upon his incarnation, if he had not shed his blood, if he had not been abased to the death of the cross? Therefore the schoolmen speak well (t), he enjoyed the presence of God affectione justitiœ, with the affection of justice and all virtues; that is, he was as gracious from the beginning, from his incarnation, for matter of grace and love of all that is good; yet not affectione accommoda. There was a nearness to God in pleasure, and joy, and comfort. This he denied himself till he was assumpted to glory after his resurrection; and this he did in love to us, that he might suffer and be abased, to work out our salvation. That redundance of glory that should have been upon his person presently upon the union, it was stayed till his resurrection, that he might accomplish and fulfil our salvation. What a mercy and love was this! So it is with the church. It is glorious as it hath union with Christ. Is not the church a glorious thing, that is joined to Christ, that is 'Lord of lords, and King of kings,' the ruler of heaven and earth? What is the reason the church is so abased then?
考虑基督的奇妙爱，他愿意暂时放下自己的荣耀。天堂的荣耀本应在他成为人的时候归于他，因为他的人性与神性的合一使他有权享受荣耀。既然他与神合为一体，又有什么能阻止他与神合为一人呢？哦，但是如果基督在成为人的时候就进入了荣耀，如果他没有流血，如果他没有被贬低到十字架的死亡，那我们的救恩将会在哪里呢？因此，学者们说得很好，他享受了上帝的同在，以正义和所有美德的感情；也就是说，他从一开始，从他成为人的时候，就是仁慈的，是恩典和爱的源泉；然而，他并没有以适应的感情来享受这一切。他与上帝在快乐、喜悦和安慰上是亲近的。他为了我们的缘故，拒绝了这一切，直到他在复活后被接到荣耀中去；他这样做是出于对我们的爱，为了能够受苦和被贬低，以完成我们的救恩。 那本应属于他个人的荣耀的多余，立即转移到了联合上，直到他的复活，这样他才能完成并实现我们的救赎。这是多么的仁慈和爱！教会也是如此。当教会与基督合一时，它是荣耀的。难道教会不是一件荣耀的事物吗？它与基督相连，他是“万主之主，万王之王”，天地的统治者。那么，为什么教会如此卑微呢？

If the church were not abased, it could not be conformed to Christ. Christ, that he might work our salvation, he must be abased, and have suspension and stopping of the glory due to him, till the resurrection. Of necessity, we must be conformed to Christ as far as we may; and, that we may be conformed to him in abasement and suffering, there must be a stop of our glory, till we be dead and turned to dust, until we rise again, until Christ come to be 'glorious in his saints,' 2 Thes. 1:10. If Christ, as I formerly said, had shewed all his glory in his abasement, he could never have suffered. The devil himself would have done him no harm. There had been no pretence. The Pharisees would never have persecuted him and hated him, if they had seen him to have been such a person as he was; but he veiled his glory that he might suffer. If the world did but see the thousandth part of the glory that of due belongs to Christians, would they revile them, and disgrace, and malign, and trample on them? Certainly they would not. This is discovered in Scripture; but the world, to discover their atheism, that they believe not the word of God, take no notice of it. And that the children of God may be conformed to their head, and that way may be made to the malice of wicked men, to trample upon them, they go in the shape of miserable men.
如果教会不被贬低，就无法与基督相符。为了完成我们的救赎，基督必须被贬低，他的荣耀必须被暂停，直到复活。我们必须尽可能地与基督相符；为了在贬低和受苦中与他相符，我们的荣耀必须停止，直到我们死去并变成尘土，直到我们再次复活，直到基督来成为他的圣徒中的荣耀，帖撒罗尼迦后书 1:10。如果基督，正如我之前所说，他在贬低中展示了他所有的荣耀，他就永远不会受苦。魔鬼自己也不会伤害他。就没有借口了。法利赛人永远不会迫害他和憎恨他，如果他们看到他是一个他所是的人；但他掩盖了他的荣耀，以便他能受苦。如果世界只看到属于基督徒的荣耀的千分之一，他们会辱骂他们、羞辱他们、诽谤他们、践踏他们吗？当然不会。这在圣经中已经揭示了，但世界为了显示他们的无神论，他们不相信上帝的话，对此不予理会。 为了使上帝的子民与他们的首领一致，并使他们能够应对邪恶人的恶意，他们以可怜的人的形象行走，以便被践踏。

Therefore let us not be discouraged for any abasement. We have a glorious life hid with Christ, which shall be revealed one day; in the mean time, in the midst of abasement, let us believe glory. And let me add this to the rest:
因此，让我们不要因任何屈辱而气馁。我们有一种荣耀的生活与基督隐藏在一起，将来有一天会被揭示出来；与此同时，在屈辱中，让我们相信荣耀。并且让我补充一点：

As the same body wherein Christ was spit upon, and mangled, and crucified, in the same body he rose again, and in the same body ascended into heaven, so it shall be with us. The same body that suffers anything for Christ, the same body that dies, the same body shall rise, and be assumed to glory.
在基督被唾弃、受伤和钉死的同一身体中，他也在同一身体中复活，并在同一身体中升入天堂，对我们也是如此。为基督承受苦难的同一身体，为基督而死的同一身体，也将复活，并被荣耀所接纳。

Hence likewise we have a ground of patience in all our sufferings from another reason, not from the order but from the certainty of glory. Shall we not patiently suffer, considering the glory that we shall certainly have? 'If we suffer with him we shall be glorified with him,' Rom. 8:17. Who will not be patient awhile, that hath such glory in his eye? Therefore let us look upon the glory of Christ in all our sufferings whatsoever. What made Moses and all the saints in all times to be so patient? They had an eye this way. What made Stephen not only patient but glorious? 'His face shone as the face of an angel,' Acts 6:15. He looked on Jesus Christ, and saw him 'sitting at the right hand of God.' What made the martyrs not only patient but triumphant in all their sufferings? They had an eye of faith to see Christ sitting in glory, and to see themselves in heaven 'glorious in Christ;' and not only to see themselves 'glorious in Christ,' but in themselves afterwards. We are not only glorious in our Head, but we shall be ourselves where he is, 'taken up in glory.'
因此，我们在受苦时还有另一个忍耐的理由，不是因为顺序，而是因为荣耀的确定性。考虑到我们肯定会拥有的荣耀，我们难道不应该耐心忍受吗？罗马书 8:17 说：“如果我们与他一同受苦，也必与他一同得荣耀。”谁不会耐心等待一会儿，眼中有如此荣耀呢？因此，让我们在所有的苦难中都看到基督的荣耀。是什么让摩西和所有的圣徒在所有的时代都如此耐心？他们有这样的眼光。是什么让司提反不仅耐心而且荣耀？使徒行传 6:15 说：“他的脸面貌如天使的脸面。”他看着耶稣基督，看到他“坐在神的右边”。是什么让殉道者在所有的苦难中不仅耐心而且得胜？他们以信心的眼光看到基督坐在荣耀中，看到自己在天堂中“在基督里荣耀”；不仅看到自己“在基督里荣耀”，而且在以后的日子里也是如此。我们不仅在我们的头上荣耀，而且我们将与他同在，“在荣耀中被接走”。

And let it stir us up likewise not to be ashamed of religion, and to stand out in good causes for Christ and the church. 'He is not ashamed to be called our brother,' Heb. 2:11. No; not after his resurrection. 'Go tell my brethren, I ascend to my Father and your Father,' John 20:17. He was not ashamed of it when he began to be in the state of glory. He is not ashamed of our nature now, to take it up into heaven. He is not ashamed to own us here, and at the day of judgment to set us at his right hand. And shall we now, for fear of men, for fear of shame, for any base earthly respect, be ashamed of our glorious Head? Do we believe that we have a Head that is glorious in heaven, 'sitting at the right hand of God,' that ere long will come to 'judge the quick and the dead;' and shall we be ashamed to hold out the profession of religion for a scorn, for a word, for a frown? Where is the 'Spirit of glory,' the spirit that should be in Christians that hope to be glorious? 'He that is ashamed of me here,' saith Christ, 'I will be ashamed of him at that great day.' How can we think that Christ will own us, when we will not own religion here? When we are ashamed to stand for him, shall we think to stand at his right hand? All base carnal atheistical spirits, that are afraid of disgrace, of displeasure, of loss, of anything but of him they should be afraid of; let them know there is no comfort for them in Christ's exaltation; for if they had any communion with Christ, he would infuse another manner of spirit into them. Let us therefore stand for Christ. We have a glorious head, a glorious hope, a glorious inheritance.
让我们也被激励起来，不要为宗教感到羞耻，要为基督和教会坚守正义的事业。希伯来书 2:11 说：“因为那使人成圣的，和那些得以成圣的，都是出于一。所以，他称他们为弟兄，也不以他们为耻。”不，即使在他复活之后，他也不以此为耻。“你们去告诉我的弟兄，我要升到我父那里，也是你们的父。”（约翰福音 20:17）他在荣耀的状态下也不以此为耻。他现在也不以我们的本性为耻，而是将我们带入天堂。他在这里不以我们为耻，并且在审判的那一天，他会把我们安置在他的右边。那么，现在我们会因为害怕人，害怕羞辱，害怕任何卑鄙的世俗尊重而对我们荣耀的头感到羞耻吗？我们相信我们有一个在天上荣耀的头，坐在神的右边，不久将来会来“审判活人死人”，难道我们会因为嘲笑、一句话、一个皱眉而对宗教的信仰感到羞耻吗？那种希望成为荣耀的基督徒应该有的“荣耀的灵”在哪里呢？耶稣说：“凡在这淫乱和罪恶的世代，以我和我的道为羞耻的人，人子在自己的荣耀，并众圣天使的荣耀里降临的时候，也要把他当作羞耻。”我们怎么能指望基督在我们不在这里承认宗教的时候承认我们呢？ 当我们为他感到羞愧时，我们能指望站在他的右手边吗？所有卑鄙、肉欲、无神论的灵魂，害怕耻辱、不悦、损失，害怕除了他以外的任何事物；让他们知道在基督的升高中他们找不到安慰；因为如果他们与基督有任何交流，他会注入另一种精神给他们。因此，让我们为基督站立。我们有一个荣耀的头、一个荣耀的希望、一个荣耀的产业。

And let us go on with encouragement in good duties, with a spirit of faith; for wherefore is Christ in heaven but to rule his church by his Spirit; 'to lead captivity captive, and to give gifts to men,' Eph. 4:8. Let us therefore go on with confidence, that Christ from heaven will give us his Spirit to subdue our corruptions. He is in heaven to rule his church; and what is his kingdom but the subduing of our spirits by his Spirit, to be more humble, and more holy and gracious every way? Let us not think that our corruptions will be too hard for us, but go on in a spirit of faith; that Christ that died for us as a priest, he will rule us as a king; and if we be true to our own souls, we shall have strength to sustain us. He sits in heaven to rule us by his gracious Spirit. Let us not despair. Though we carry this and that corruption about us, we shall by little and little overcome all. He will 'lead captivity captive,' and overcome all in us, as he did in his own person. He that overcame for us will overcome in us, if there be a spirit of faith to depend upon him.
让我们在善行中继续鼓励，怀着信心的精神前进；因为基督在天上的目的不就是凭借他的圣灵来统治他的教会吗？正如以弗所书 4:8 所说：“他升上高天的时候，掳掠了仇敌，将各样的恩赐赏给人。”因此，让我们怀着信心继续前行，相信基督从天上会赐给我们他的圣灵来征服我们的败坏。他在天上统治着他的教会；他的国度不就是凭借他的圣灵征服我们的灵魂，使我们更加谦卑、更加圣洁和仁慈吗？让我们不要认为我们的败坏会对我们造成太大困扰，而是怀着信心的精神继续前行；那为我们而死的基督将会以王的身份统治我们；如果我们对自己的灵魂忠诚，我们将会有力量支撑我们。他坐在天上，凭借他的恩典之灵来统治我们。让我们不要绝望。虽然我们身上带着这样那样的败坏，但我们将逐渐克服一切。他将“掳掠了仇敌”，在我们身上战胜一切，就像他在自己的身上所做的一样。他为我们而战胜，如果我们有一个依靠他的信心的精神，他也将在我们身上战胜。

Again, This mystery is a 'mystery of godliness.' It tendeth to and enforceth godliness and holiness of life. Christ 'received up to glory.' You see then our flesh is in heaven. Christ hath taken into heaven the pledge of our flesh, and given us the pledge of his Spirit. It was a dignifying of our nature that God should be manifest in our flesh. That that was an abasing to him, as God, was an honour to our nature. The incarnation of Christ it was the beginning of his abasement in regard of his Godhead, for the Godhead to be clouded under flesh; but it was a dignifying of the human nature that it should be grafted into the second person. And is it not a greater honour to our nature that now in Christ it is gone to heaven, and is there above angels? Our nature in Christ rules over all the world. And wherefore is all this? As it is for wondrous comfort, so for instruction, to carry ourselves answerable to our dignity. What! hath God taken our nature upon him to the unity of the second person, and exalted and honoured and enriched it? Is he likewise gone to heaven in our nature, and is there above all principalities and powers? All the angels in heaven attend upon him. And shall we debase and dishonour our nature that is so exalted? Let it work upon us, to carry ourselves in a holy kind of state. Shall we defile ourselves with sinful courses, and make ourselves baser than the earth we tread on, worse than any creature? for a man without grace is next to the devil in misery, if God be not merciful to him. If God have thus honoured our nature above all created excellency whatsoever, shall not this stir us up to a correspondent carriage? It is oft pressed by the apostle that we 'walk worthy of our calling,' Eph. 4:1. And, indeed, let us oft consider to what great matters we are called; for the life of heaven it must be begun upon earth. 'Whosoever hath this hope,' to be glorious with Christ in heaven, 'it purgeth him,' 1 John 3:3. It frames him to be like the state he hopes for, and he that hath not a care to suit and fit his carriage and disposition to the state he believes, it is an empty hope; he deludes himself. Whosoever shall be glorious with Christ in heaven, is also glorious now. There is a Spirit of glory resting upon them, that is, grace; grace makes them glorious. Those that have not a Spirit of glory, that is, a Spirit of grace, to fashion and conform them, in some measure to be like Christ, by little and little, they have no right nor interest in the state of glory that shall be revealed after.
再说一遍，这个谜团是一个“敬虔之谜”。它倾向于并强调敬虔和圣洁的生活。基督“被接到荣耀中”。你们看到了，我们的肉身在天上。基督已经将我们的肉身的保证带入天堂，并给了我们他的圣灵的保证。上帝在我们的肉身中显现是对我们本性的尊贵。对他来说，作为上帝，这是一种贬低，但对我们的本性来说，这是一种荣耀。基督的道成肉身是他在神性方面贬低的开始，因为神性被肉身所掩盖；但它是对人性的尊贵，因为它被嫁接到第二位格之中。难道我们的本性在基督里现在不是更加荣耀吗？它已经升到了天堂，并且在那里超越了天使？我们的本性在基督里统治着整个世界。这一切是为了什么？既然这是如此令人惊奇的安慰，也是为了教导我们要与我们的尊贵相称。上帝竟然以第二位格的统一接受了我们的本性，并提升、尊荣和丰富了它？他也以我们的本性去了天堂，并在那里超越了所有的主权和权势？天堂中的所有天使都侍奉着他。 我们会贬低和玷污我们那么崇高的本性吗？让它影响我们，以一种神圣的方式来对待自己。我们会用罪恶的行径玷污自己，使自己比我们踏脚的大地更卑贱，比任何生物都更糟糕吗？因为一个没有恩典的人，如果上帝不怜悯他，他就会比魔鬼更加痛苦。如果上帝如此尊重我们的本性，超过任何创造的卓越，难道这不会激励我们做出相应的行为吗？使徒经常敦促我们“行事与所蒙的恩召相称”（以弗所书 4:1）。实际上，让我们经常考虑我们被召唤去做什么伟大的事情；因为天堂的生活必须从地上开始。“凡向往这指望的，就洁净自己”（约翰一书 3:3）。它使他们塑造成与他们所期望的状态相似的人，而那些不关心使自己的行为和性情适应他所相信的状态的人，那只是空洞的希望；他欺骗了自己。凡与基督在天堂一同荣耀的人，现在也是荣耀的。有一种荣耀的灵降临在他们身上，那就是恩典；恩典使他们荣耀。 那些没有荣耀的灵，也就是没有恩典的灵，不能使他们在某种程度上像基督一样塑造和改变自己的人，他们在未来的荣耀状态中没有权利和利益。

Is Christ taken up to glory, and for us as well as for himself? 'What manner of men ought we to be in holy conversation,' 2 Peter 3:11. We should 'keep ourselves unspotted of the wicked world,' James 1:27. Shall we think to have communion and fellowship with Christ in glory, when we make 'the members of Christ the members of an harlot?' 1 Cor. 6:15; when we make our tongues instruments of blaspheming God and Christ; as a company of vile wretches, that will come to the ordinances of God, and yet have not overcome their atheistical nature so much, as to leave their swearing and filthy courses? Do we think to have communion with Christ in glory, and not get the victory over these base courses? Do we profess ourselves to be Christians, and live like pagans? Hath God such need of people to fill heaven with, that he will have such unclean persons? Shall we have such base thoughts of heaven? No, beloved. These things must be left, if ever, upon good ground, we will entertain thoughts of fellowship in this glory. There is 'a new heaven and a new earth,' 2 Peter 3:13, for the new creature, and only for such. Let us not delude ourselves. There must be a correspondence between the head and the members, not only in glory, but in grace; and the conformity in grace is before the conformity in glory. Will God overturn his method and order for our sakes? No, no; all that come to heaven, he 'guides them by his Spirit' here, in grace, and then he brings them to glory.' He gives 'grace and glory, and no good thing shall be wanting to them that lead a godly life,' Ps. 84:11; but first grace and then glory.
基督是否被接升到荣耀，且为我们自己而不仅仅是为他自己？彼得后书 3:11 说：“我们应当过怎样的圣洁和敬虔的生活。”我们应当“保持自己不被世界污染。”雅各书 1:27。当我们把“基督的肢体当作妓女的肢体”时，我们能否想要在荣耀中与基督有交通和交流？当我们把我们的舌头当作亵渎上帝和基督的工具时，像一群卑鄙的恶棍，他们会来到上帝的仪式，但他们还没有克服他们的无神论本性，以至于放弃他们的咒骂和肮脏的行为？我们能否想要在荣耀中与基督有交通，而不战胜这些卑鄙的行径？我们自称为基督徒，却像异教徒一样生活？上帝是否如此需要人来填满天堂，以至于他会容忍这样不洁净的人？我们是否对天堂有如此卑劣的想法？不，亲爱的。如果我们想要在这荣耀中有交通的想法，这些事情必须被抛弃，只有在良好的基础上。彼得后书 3:13 说：“有新天新地，为着义人。”让我们不要欺骗自己。 在头和成员之间必须存在一种对应关系，不仅在荣耀上，也在恩典上；而在恩典上的一致性先于在荣耀上的一致性。上帝会为我们的缘故颠覆他的方法和秩序吗？不，不会；所有来到天堂的人，他在这里以他的圣灵引导他们，先在恩典中，然后带他们到荣耀中。他赐给他们“恩典和荣耀，凡行动正直的人，他必不缺少任何好事”，诗篇 84:11；但首先是恩典，然后是荣耀。

Therefore let not the devil abuse us, nor our own false hearts, to pretend a share in this glory, when we find no change in ourselves, when we find not so much strength as to get the victory over the base and vile corruptions of the world. The apostle from this ground infers mortification of our 'earthly members:' 'You are risen with Christ,' 'Your life is hid with Christ in God,' and 'we are dead with Christ.'* Therefore we ought to mortify our sinful lusts. For the soul being finite, it cannot be carried up to these things that are of a spiritual, holy, and divine consideration; but it must die in its love, and affection, and care to earthly things and sinful courses. Therefore let us never think that we believe these things indeed, unless we find a disposition, by grace, to kill and subdue all things that are contrary to this condition. Though somewhat there will be in us to humble us, or else why are the precepts of mortification given to them that were saints already, but that there is somewhat will draw us down to abase us? But this is no comfort to him that is not the child of God, that lives in filthy courses, that he might easily command himself in. Let him abandon the name of a Christian. He hath no interest to the comfort of this, that Christ is 'received up to glory.'
因此，让我们不要让魔鬼欺骗我们，也不要让我们自己的虚伪之心假装分享这个荣耀，当我们发现自己没有改变，当我们发现自己没有足够的力量来战胜世界的卑鄙和卑劣的败坏时。使徒从这个基础上推断出我们应该“治死我们的地上肢体”：“你们与基督一同复活”，“你们的生命与基督一同藏在神里面”，“我们与基督同死。”因此，我们应该治死我们的罪恶欲望。因为灵魂是有限的，它不能被带到那些属灵、圣洁和神圣的事物上去；相反，它必须在对地上的事物和罪恶行径的爱、情感和关怀中死去。因此，让我们永远不要认为我们确实相信这些事情，除非我们发现自己有一个凭借恩典来杀死和征服与这种状态相反的一切事物的倾向。虽然在我们身上会有一些东西来使我们谦卑，否则为什么要把治死的戒律给那些已经成圣的人呢？难道不是因为有一些东西会把我们拉下来使我们卑微吗？但对于那些不是神的儿女，生活在肮脏的行径中，他可以轻易地控制自己，这对他来说并没有安慰。 让他放弃基督徒的名字。他对基督升入荣耀没有兴趣。'

Again, The mystery of Christ's glory it tends to godliness in this respect, to stir us up to heavenly-mindedness. The apostle doth divinely force this in the fore-named place, Col. 3:1, 'If ye be risen with Christ, seek the things that are above.' From our communion with Christ, rising and ascending into heaven, and sitting there in glory, he forceth heavenly-mindedness, that our thoughts should be where his glory is, where our Head and husband is; and certainly there is nothing in the world more strong to enforce an heavenly mind than this, to consider where we are, in our Head. Christ, our head and husband, is taken up into glory. There is our inheritance; there are a great many of our fellow-brethren; there is our country; there is our happiness. We are for heaven, and not for this world. This is but a passage to that glory that Christ hath taken up for us; and therefore why should we have our minds grovelling here upon the earth? Certainly if we have interest in Christ, who is in glory 'at the right hand of God,' it is impossible but our souls will be raised to heaven in our affections before we be there in our bodies. All that are Christians, they are in heaven in their spirit and conversation beforehand. Our heavy, dull, earthly souls being touched by his Spirit, they will ascend up. The iron when it is touched with the loadstone, though it be an heavy body, it ascends up to the loadstone, it follows it. The sun it draws up vapours, that are heavy bodies of themselves. Christ as the loadstone being in heaven, he hath an attractive force to draw us up. There is not the earthliest disposition in the world, if our hearts were as heavy as iron, if we have communion with Christ, and have our hearts once touched by his Spirit, he will draw us up, though of ourselves we be heavy and lumpish. This meditation, that Christ our head is in glory, and that we are in heaven in him, and that our happiness is there, it will purge and refine us from our earthliness, and draw up our iron, heavy, cold hearts.
基督荣耀的奥秘在这方面倾向于虔诚，激励我们追求天国的心态。使徒在哥罗西书 3:1 中以神圣的力量强调了这一点：“所以你们若真与基督一同复活，就当求在上面的事。”通过与基督的交通，我们与他一同升入天堂，坐在荣耀中，他强调了追求天国的心态，让我们的思想应该在他的荣耀所在的地方，也就是我们的头和丈夫所在的地方；毫无疑问，在这个世界上，没有什么比这更能激励我们拥有一个天国的心态了，思考我们在我们的头上所在的地方。基督，我们的头和丈夫，已经被接到荣耀中。那里是我们的产业；那里有许多我们的弟兄姐妹；那里是我们的国家；那里是我们的幸福。我们是为天堂而生，而不是为这个世界。这只是通往基督为我们占有的荣耀的过程；因此，为什么我们的思想要在地上低俗呢？确实，如果我们与基督有关系，他在荣耀中“坐在神的右边”，我们的灵魂在身体到达之前，是不可能不在感情上升到天堂的。 所有信徒，他们的灵魂和言谈都在天堂之中。我们沉重、迟钝、属地的灵魂被他的圣灵触摸，它们将升上去。铁被磁石触摸时，尽管它是一个沉重的物体，它会升上去，跟随着磁石。太阳吸引着本身沉重的蒸汽。基督作为磁石在天堂，他有一种吸引力来吸引我们升上去。世界上没有最地球化的倾向，如果我们的心像铁一样沉重，如果我们与基督有交通，我们的心一旦被他的圣灵触摸，他会把我们吸上去，尽管我们自己沉重而呆板。这种沉思，基督我们的头在荣耀中，我们在他里面在天堂，我们的幸福在那里，它将净化和提炼我们的地球性，把我们沉重、冷漠的心吸上去。

It is an argument of a great deal of atheism and infidelity in our hearts, as indeed our base nature is prone to sink down, and to be carried away with present things, that professing to believe that Christ is risen and ascended into heaven, and that he is there for us, yet that we should be plodding and plotting altogether for the earth, as if there were no other heaven, as if there were no other happiness but that which is to be found below. There is nothing here that can satisfy the capacious nature of man. Therefore we should not rest in anything here, considering the great things that are reserved for us, where Christ is in glory. Therefore when we find our souls falling down of themselves, or drawn downward to base cares and earthly contentments, by anything here below, let us labour to raise up ourselves with such meditations. I know not any more fruitful, than to consider the glory to come, and the certainty of it. Christ is taken into glory, not for himself only, but for all his; for 'where I am,' saith he, 'it is my will that they be there also,' John 17:24. Christ should lose his prayer if we should not follow him to heaven. It is not only his prayer but his will, and he is in heaven to make good his will. The wills of men may be frustrate, because they are dead; but he lives to make good his own will, and his will is, that we be where he is. Now, if a man believe this, can he be base and earthly-minded? Certainly no. 'Where our treasure is, our hearts will be there also,' Mat. 6:21, by the rule of Christ; 'Where the body is, the eagles will resort,' Mat. 24:28. If we did make these things our treasure, we would mount above earthly things. There is nothing in the world would be sufficient for us, if we had that esteem of Christ, and the glory where Christ is, as we should and might have.
这是我们内心中无神论和不信仰的争论，因为我们的本性倾向于沉沦和被眼前的事物带走，虽然我们声称相信基督已经复活并升入天堂，他在那里为我们，但我们却一心一意地为地上的事物奔波和策划，仿佛没有其他天堂，仿佛没有其他幸福可在下面找到。这里没有任何东西能满足人类宽广的本性。因此，我们不应该满足于这里的任何事物，要考虑到为我们保留的伟大事物，基督在荣耀中。因此，当我们发现自己的灵魂自己跌倒，或者被这里的任何事物拉向卑贱的忧虑和世俗的满足时，让我们努力用这样的思考来提升自己。我不知道还有什么比考虑未来的荣耀和它的确定性更有成效的了。基督被接到荣耀中，不仅是为了他自己，也是为了他所有的人；因为他说：“我在哪里，我愿他们也在那里。”（约翰福音 17:24）如果我们不跟随他到天堂，基督的祈祷就会落空。 这不仅是他的祈祷，也是他的意愿，他在天上履行他的意愿。人的意愿可能会受挫，因为他们已经死了；但他活着来实现自己的意愿，他的意愿是让我们与他同在。现在，如果一个人相信这一点，他能够卑鄙和追求世俗吗？当然不行。根据基督的规则，“我们的财宝在哪里，我们的心也会在那里”（马太福音 6:21），“尸体在哪里，鹰也会聚集”（马太福音 24:28）。如果我们把这些事物视为我们的财宝，我们就会超越尘世的事物。如果我们对基督和基督所在的荣耀有适当的尊重和重视，世界上没有什么东西能够满足我们的需求。

And it is not only meditation of these things that will cause us to be heavenly-minded; but Christ, as a head of influence in heaven, conveys spiritual life to draw us up. 'When I am ascended, I will draw all men after me,' John 12:32. There is a virtue from Christ that doth it. There is a necessity of the cause and consequence, as well as strength of reason and equity. There is an influence issuing from Christ our head, to make us so indeed. Therefore, those that are otherwise, they may thank themselves. The best of us, indeed, have cause to be abased, that we betray our comfort, and the means that we have of raising up our dead and dull hearts, for want of meditation. Let us but keep this faith in exercise, that Christ is in heaven in glory, and we in him are in heaven, as verily as if we were there in our persons, as we shall be ere long, and then let us be uncomfortable, and base, and earthly-minded, if we can.
不仅仅是对这些事物的沉思会使我们心思天国，而且作为天上的影响力之首，基督传递属灵的生命来吸引我们。"我若从地上被举起来，就要吸引万人来归我"（约翰福音 12:32）。这是基督的一种力量。这是因果关系的必要性，也是理性和公正的力量。有一种来自我们的头基督的影响，使我们真正如此。因此，那些不同的人，他们可以感谢自己。事实上，我们中最好的人有理由自卑，因为我们背叛了我们的安慰和提升我们死气沉沉的心灵的手段，因为缺乏沉思。让我们只是保持这种信仰的实践，基督在天上荣耀，我们在他里面也在天上，就像我们很快就会在那里一样，然后让我们不舒服，卑微，心思凡俗，如果我们能的话。

To conclude all. As the soul of man is first sinful and then sanctified; first humble and then raised; so our meditations of Christ must be in this order: first, think of Christ as abased and crucified, for the first comfort that the soul hath is in Christ 'manifested in the flesh,' before it come to 'received up into glory.' Therefore, if we would have comfortable thoughts of this, 'Christ received up in glory,' think of him first 'manifest in the flesh.' Let us have recourse in our thoughts to Christ in the womb of the virgin; to Christ born and lying in the manger; going up and down doing good; hungering and thirsting; suffering in the garden; sweating water and blood; nailed on the cross; crying to his Father, 'My God, my God, why hast thou forsaken me?' finishing all upon the cross; lying three days in the grave; have recourse to Christ thus abased, and all for us, to expiate our sin; he obeyed God to satisfy for our disobedience. Oh! here will be comfortable thoughts for a wounded soul, pierced with the sense of sin, assaulted by Satan; to think thus of Christ abased for our sins, and then to think of him 'taken up into glory.'
总结一切。人的灵魂先是罪恶，后来得到洁净；先是谦卑，后来被提升；所以我们对基督的思考必须按照这个顺序进行：首先，将基督想象成卑微和被钉死的样子，因为灵魂最初的安慰是在基督“显现在肉身”之前，而不是在他“被接到荣耀之中”之前。因此，如果我们想要对“基督被接到荣耀”有舒适的思考，首先要想象他“显现在肉身”的样子。让我们在思想中回到童贞女的子宫中的基督；回到出生并躺在马槽中的基督；行善并四处走动的基督；饥渴和口渴的基督；在园中受苦的基督；流汗如血的基督；被钉在十字架上的基督；向他的父亲呼喊：“我的神，我的神，你为什么离弃我？”；在十字架上完成一切的基督；在坟墓中躺了三天的基督；回到这样卑微的基督，他为我们而受苦，为了赎清我们的罪；他顺服上帝，为了弥补我们的不顺从。哦！对于一个受伤的灵魂来说，对罪恶的感觉感到痛苦，受到撒旦的攻击，这样想象基督为我们的罪而卑微，然后想象他“被接到荣耀”将会是一种舒适的思考。

In the sacrament, our thoughts must especially have recourse, in the first place, to Christ's body broken, and his blood shed, as the bread is broken and the wine poured out; that we have benefit by Christ's abasement and suffering, by satisfying his Father's wrath, and reconciling us to God. Then think of Christ in heaven, appearing there for us, keeping that happiness that he hath purchased by his death for us, and applying the benefit of his death to our souls by his Spirit, which he is able to shed more abundantly, being in that high and holy place, heaven; for the Spirit was not given in that abundance, before Christ was ascended to glory, as it hath been since. In this manner and order, we shall have comfortable thoughts of Christ. To think of his glory, in the first place, it would dazzle our eyes, it would terrify us, being sinners, to think of his glory, being now ascended; but when we think of him as descended first, as he saith, 'Who is he that ascended, but he that descended first into the lower parts of the earth?' Eph. 4:9. So, who is this that is taken 'up in glory?' Is it not he that was 'manifest in our flesh' before? This will be comfortable. Therefore let us first begin with Christ's abasement, and then we shall have comfortable thoughts of his exaltation.
在圣礼中，我们的思想必须首先回到基督的身体被打碎和他的血被流出，就像面包被打碎和酒被倒出一样；我们通过基督的卑微和受苦，通过满足他父亲的愤怒，与上帝和解而得益。然后想象基督在天堂，为我们出现，保持他为我们通过死亡所购买的幸福，并通过他的灵将他死亡的好处应用于我们的灵魂，他能够更丰富地倾注，因为他在那个高尚而神圣的地方，天堂；因为在基督升天之前，圣灵并没有如此丰富地赐予。以这种方式和顺序，我们将对基督有舒适的思考。首先想到他的荣耀，会使我们眼花缭乱，会使我们这些罪人害怕想到他现在升天的荣耀；但是当我们首先想到他的降临，正如他所说，“他升上高天，不是先降到地下吗？”（弗 4:9）。那么，谁是被“荣耀接去”的人？难道不是先前“在我们的肉体中显现”的那个吗？这将是令人舒适的。 因此，让我们首先从基督的卑微开始，然后我们将对他的升高有舒适的思考。

These points are very useful, being the main grounds of religion; having an influence into our lives and conversation above all others. Other points have their life and vigour and quickening from these grand mysteries, which are the food of the soul. Therefore let us oft feed our thoughts with these things, of Christ's abasement and glory, considering him in both as a public person, 'the second Adam,' and our surety; and then see ourselves in him, and labour to have virtue from him, fitting us in body and soul for such a condition. The very serious meditation of these things, will put a glory upon our souls; and the believing of them will transform us 'from glory to glory,' 2 Cor. 3:18.
这些要点非常有用，是宗教的主要基础；在我们的生活和交谈中比其他任何要点都有影响力。其他要点从这些伟大的奥秘中获得生命、活力和振奋，这些奥秘是灵魂的食粮。因此，让我们经常用这些事物来滋养我们的思想，思考基督的卑微和荣耀，将他看作一个公众人物，“第二个亚当”，也是我们的担保人；然后在他里面看到自己，并努力从他那里获得美德，使我们在身体和灵魂上适应这样的状态。对这些事物的认真沉思将使我们的灵魂光荣；相信这些事物将使我们“从荣耀转变为荣耀”，哥林多后书 3:18。

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