The Saint's Comforts
圣徒的安慰

An Exposition of Psalm 130
诗篇 130 的阐述

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

Table of Contents
目录

The children of God fall into extremity of misery and affliction
上帝的子民陷入了极度的苦难和痛苦中

Six reasons of it
它的六个原因

Two uses of it: first, not rashly to censure ourselves or others; secondly, against profane mockers at the dejected
两种用途：首先，不轻率地指责自己或他人；其次，对付那些亵渎沮丧者的嘲笑者

God upholdeth his from sinking in trouble
上帝支持他们不陷入困境中

Four reasons of it
它的四个原因

Seven uses of it
它的七个用途

Affliction stirs up devotion
痛苦激发了奉献精神

Two uses of it
它的两个用途

Prayers to be made only to God
只向上帝祈祷

How to make our prayers fervent
如何使我们的祈祷热切

Six directions
六个方向

Sin hinders prayer
罪阻碍祷告

The way to get out of misery is to get discharged of sin

The way to take away sin, is by confession
去除罪恶的方法是通过忏悔

Sin is in the best
罪恶在最好的状态

Community of offenders lessens not sin
罪犯社区减少罪恶

God makes his children see and feel what sin is
上帝让他的子民看到并感受到罪的本质

Four reasons of it
它的四个原因

How to be sensible of sin with seven directions
如何以七个方向意识到罪恶

Three uses of it
它的三个用途

A soul stung with sin, should fly to the free mercy of God
一个被罪恶刺痛的灵魂，应该飞向上帝自由的怜悯

God only can relieve a guilty conscience
只有上帝能够宽慰内疚的良心

God only forgives sin
只有上帝原谅罪恶

God's mercy is free
上帝的怜悯是免费的

The best Christian needs forgiveness
最好的基督徒需要宽恕

Forgiveness is general to all that cast themselves on his free mercy
宽恕适用于所有将自己投入他自由怜悯之中的人

God's goodness stirs up to duty
上帝的善良激发了责任感

It stirs up to faith, love, and fear
它激发了信仰、爱和恐惧

Three uses of it
它的三个用途

Wait upon God
等待上帝

The children of God fall into extremity of misery and affliction
上帝的子民陷入了极度的苦难和痛苦中

Out of the depths have I cried unto thee, O God.—Ver. 1.

This psalm is a pithy psalm, and therefore is called a psalm of degrees. Other reasons the Jews give of this title, but they agree not. Some will have it that these psalms were sung upon the fifteen stairs that went up to the temple. Some call them thus, for that they say they were sung with an extraordinary high voice. But in these difficulties, Melius est dubitare de occultis, quam litigare de incertis. All historical truths are not necessary to be known, for Christ did many things that were not written, John 20:30.
这篇诗篇是一篇简洁的诗篇，因此被称为阶梯诗篇。犹太人对这个标题给出了其他的解释，但他们并不一致。有人认为这些诗篇是在通往圣殿的十五级台阶上唱的。有人称它们是因为他们说这些诗篇是用非常高的声音唱的。但在这些困难中，怀疑隐藏的事情比争论不确定的事情更好。并非所有的历史真相都需要知道，因为基督做了许多没有记载的事情，约翰福音 20:30。

The author is not named. However, we may assure ourselves the Spirit of God indited it, setting down, first, the state of the writer, ver. 1; secondly, his carriage in that estate: 'He prayed, being in depths,' ver. 2; thirdly, the ground of his prayer, which was God's mercy, ver. 3; his own faith, hope, and patience; his waiting, is simply laid down, ver. 5, and comparatively, ver. 6; and fourthly, an application to the whole church, ver. 7, from his own experience of God's mercy and sufficiency.
作者没有被命名。然而，我们可以确定这是上帝的灵感写下的，首先记述了作者的状态，第 1 节；其次，记述了他在这种状态下的行为：“他在深处祈祷”，第 2 节；第三，他祈祷的基础是上帝的怜悯，第 3 节；他自己的信心、希望和耐心；他的等待，简单地陈述在第 5 节，并且相对地在第 6 节；第四，从他自己对上帝的怜悯和供应的经历，将其应用于整个教会，第 7 节。

Out of the first part, concerning the state of the writer of this psalm, let us observe these particulars, following in their order: first, that the children of God do fall into depths; that is, into extremity of misery and affliction, which are called 'depths;' because as waters and depths, so these, do swallow up and drown the soul, and because they do compass about the soul, burying it in great, terrible, continuing deep dangers; and these depths of a Christian are either outward or inward. The outward troubles and depths are those of the body. These God's children are afflicted with, as Jonah was when he was in the bottom of the sea, Joseph in prison, and Paul in the dungeon; and these are like the man of God to the Shunamite, 1 Kings 17:18, they do but call our sins to remembrance. But the inward spiritual troubles are the great depths; that is, trouble of mind for sin that lies upon us, causing us to doubt of our estate, to feel God's wrath, to fear rejection and excluding from God's presence. This is the soul of sorrow; other outward sorrows being but the carcase of sorrow. 'The spirit of a man will bear his infirmities; but a wounded spirit who can bear?' Prov. 18:14. In such an estate, in regard of the extremity of the burden of the sins of the whole world laid on him, was our head, Christ Jesus, making him sweat 'drops of blood,' Luke 22:44; and when he was on the cross, when he cried with strong cries and tears, 'My God, my God, why hast thou forsaken me?' Mark 15:34. But why is this thus, that the Prince* of our salvation should be in such a depth of misery? I answer, because it was requisite that salvation should be repaired by the contrary means to that whereby it was lost. It was lost by lifting up. Adam would be like a god; and Christ he regained us by abasing himself. The Son of God must become man, and a man of sorrows; and as the head was, so the members have been and must be, Rom. 8:29, 'for we are predestinated to be like the image of his Son,' and so to pledge him in the same cup wherein he drank deep to us. In this plight we find David often, though a man after God's own heart, Ps. 6:2, 3, Ps. 88:2, &c., Ps. 40:12; and Jonah, a prophet, Jonah 2:2, &c.; and Hezekiah, Isa. 38:13; and Job especially, Job 6:4. But why is this thus, seeing our head, Christ Jesus, hath suffered for us? I answer, we must suffer,
关于这篇诗篇作者的状态，让我们按顺序观察以下几点：首先，神的儿女会陷入深渊；也就是说，会陷入极度的困苦和痛苦，这被称为“深渊”；因为就像水和深渊一样，这些困苦会吞噬和淹没灵魂，并且因为它们围绕着灵魂，将其埋葬在巨大、可怕、持续的深渊危险中；而基督徒的这些深渊可以是外在的或内在的。外在的困扰和深渊是指身体上的困境。这些是神的儿女所受的苦难，就像约拿在海底、约瑟在监狱里、保罗在地牢里一样；这些困扰只是像神人对书念妇人所说的，提醒我们的罪过。但内在的属灵困扰才是真正的深渊；也就是因为我们身上的罪而感到的心灵困扰，使我们对自己的处境产生怀疑，感受到神的愤怒，害怕被拒绝和被排除在神的面前。这是悲伤的灵魂；其他外在的悲伤只是悲伤的外壳。“人的灵能忍受疾病，但受伤的灵谁能承受呢？”箴言 18:14。 在这样的境地中，考虑到全世界罪孽的沉重负担压在他身上，我们的头，基督耶稣，流下了"血汗"（路加福音 22:44）；当他被钉在十字架上时，他大声哭喊着说："我的神，我的神，你为什么离弃我？"（马可福音 15:34）。但为什么我们的救主之子会陷入如此深的苦难之中呢？我回答说，因为拯救必须通过与失去拯救的相反方式来修复。拯救是通过高举而失去的。亚当想要像神一样；而基督通过自卑来重新获得我们。上帝之子必须成为人，成为一个忧伤的人；正如头部如此，肢体也是如此（罗马书 8:29），因为我们被预定要像他的儿子的形象一样，并在同一杯中向他深深地敬酒。在这种困境中，我们经常发现大卫，虽然是一个合神心意的人（诗篇 6:2,3；诗篇 88:2 等；诗篇 40:12）；还有先知约拿（约拿书 2:2 等）；希西家（以赛亚书 38:13）；尤其是约伯（约伯记 6:4）。但为什么会这样，既然我们的头，基督耶稣，已经为我们受苦呢？ I answer, we must suffer,

Six Reasons for It
六个原因

Reason 1. First, That we may know what Christ suffered for us by our own experience, without which we should but lightly esteem of our redemption, not knowing how to value Christ's sufferings sufficiently, which is a horrible sin, Heb. 2:3.
原因 1. 首先，我们可以通过自己的经历了解基督为我们所受的苦难，否则我们对我们的救赎只会轻视，不知道如何充分珍视基督的受苦，这是一种可怕的罪，希伯来书 2:3。

Reason 2. Secondly, By our sufferings we know what a bitter thing sin is, Jer. 2:19, as by the ill consequents thereof: for without the taste of God's wrath, we find nothing but sweetness and pleasure in sin; and therefore, we have so much sense of God's wrath as to humble us, but shews not the extremity of the depth of sin, lest we should sink down into despair.
原因 2. 其次，通过我们的苦难，我们知道罪是多么痛苦的事情，耶利米书 2:19，就像它的恶果一样：因为没有尝到上帝的愤怒，我们在罪中只能找到甜蜜和快乐；因此，我们对上帝的愤怒有如此多的感觉，以使我们谦卑，但并不显示罪的深度的极端，以免我们陷入绝望。

Reason 3. Thirdly, By our afflictions and depths, we manifest God's power and glory the more in our deliverance: for the greater the trouble is, the greater is the deliverance; as the greater the cure is, the greater credit the physician gets.
原因 3. 第三，通过我们的苦难和深度，我们在被拯救时越能展示上帝的力量和荣耀：因为困难越大，拯救就越伟大；就像治疗越复杂，医生就越有声望。

Reason 4. Fourthly, Many times, by less evils, it is God's manner to cure greater; and thus he suffers us to feel wrath, to cure us of security, which is as a grave to the soul; as also to cure spiritual pride, that robs us of grace, dealing with us as he did with the Israelites. He would not cast out all the nations from before them, but left some that might be employed in hunting and destroying the wild beasts, which might else multiply against the children of Israel. And thus God dealt with Paul, gave him to be vexed by a base temptation, lest he should be lifted up with spiritual pride, through the abundance of revelations, 2 Cor. 12:7.
原因 4. 第四，很多时候，通过较小的灾祸，上帝治愈更大的灾祸；因此，他容许我们感受愤怒，以治愈我们的安逸，这对灵魂来说就像是一个坟墓；也为了治愈我们的属灵骄傲，这使我们失去了恩典，他对待我们的方式就像他对待以色列人一样。他不愿将所有的国家从他们面前赶走，而是留下一些可以被用来猎杀和消灭野兽的人，否则野兽可能会对以色列的子民繁殖。上帝也这样对待保罗，让他受到卑劣的诱惑的困扰，免得他因为启示的丰富而骄傲自大，哥林多后书 12:7。

Reason 5. Fifthly, These depths are left to us, to make us more desirous of heaven; else great men, that are compassed about with earthly comforts, alas, with what zeal could they pray, 'Thy kingdom come,' &c.? No; with Peter they would rather say, 'Master, it is good for us to be here,' Mark 9:5; and therefore, it is God's usual dealing with great men, to suffer them to fall into spiritual desertions, to smoke them out of the world, whether they will or not.
原因 5. 第五，这些深度留给我们，是为了让我们更渴望天堂；否则，被世俗的安慰所环绕的伟大人物，哎呀，他们会多么热切地祈祷“愿你的国降临”等等呢？不；他们会像彼得一样说：“夫子，我们在这里真好。”（马可福音 9:5）因此，对于伟大的人来说，上帝通常会让他们陷入属灵的荒漠中，无论他们愿意与否，都要将他们从世界中熏出来。

Reason 6. Sixthly, God works by these afflictions in us a more gentleness of spirit, making us meek and pitiful towards those that are in depths, which was one cause of Christ's afflictions: he suffered, that he might help and comfort others. He suffered Peter to stumble, that when he was converted, he should 'strengthen his brethren,' Luke 22:32.
原因 6. 第六，上帝通过这些苦难在我们身上产生了更温和的精神，使我们对那些处于困境中的人变得温和和怜悯，这也是基督受苦的原因之一：他受苦是为了帮助和安慰他人。他容许彼得跌倒，是为了在他悔改后，他能够“坚固他的弟兄们”，路加福音 22:32。

Two Uses of It
它的两个用途

Use 1. Hence therefore we learn not to pass a rash censure on ourselves or others that are in such depths as this holy man was in; for the afflicted soul no sooner tastes of this bitter fruit, but presently breaks out into complaints. 'Never was any thus afflicted as I,' thinking it unpossible that there should be greater crosses, than it feels; when indeed the draught that Christ our head did drink to us, was far beyond the apprehension of mortal man, and therefore much more beyond his power to undergo. Let us beware how we censure others that are afflicted, for God's ends are hid. It may be God sends afflictions to manifest some excellent graces which lie in him, unknown both to the world and himself; and so he set Job as a flag of defiance against the devil, bidding him do his worst. He should find him upright, and a just man; and therefore we should rather take notice of affliction as a sign of some excellent grace with which God hath furnished such; for God will not call out any of his to suffering, but he will get himself honour thereby.
因此，我们应该学会不轻易对自己或他人做出草率的评判，尤其是对于像这位圣人一样深陷困境的人。因为受苦的灵魂一尝到这苦果，就会立刻发出抱怨声。他们会认为自己从未有人像他们一样受苦，认为自己所感受到的苦难已经是最大的，而事实上，我们的头领基督所承受的苦难远远超出了凡人的理解，因此更加超出了他们所能承受的范围。让我们小心对待那些受苦的人，因为神的目的是隐藏的。也许神派遣苦难是为了展示他们内心隐藏的卓越的恩典，这些恩典对世界和他们自己都是未知的；因此，他将约伯作为对抗魔鬼的旗帜，告诉他尽其所能。他会发现约伯是正直和公正的人；因此，我们应该将苦难视为神赋予这些人卓越恩典的标志；因为神不会召唤他的子民去受苦，除非他能从中获得荣耀。

Use 2. In the second place, note this doctrine against the profane persons that tush at religion, and make a mock at the dejected condition of those that are good, because they seem despised, afflicted, and forsaken. They, alas! are ignorant of God's ways and works. It were much safer for them to consider their own ways, and to reason, if God deals thus with his dearest ones, with the 'green trees,' what shall become of those that are his enemies, that are 'dry trees?' If such troubles arise to the godly, even from God's love to them, what shall defend the wicked when the vials of God's wrath shall be poured down upon them, when they shall 'call to the rocks and mountains to hide, cover, and defend them?' Rev. 6:16. If the 'righteous hardly be saved, where shall the ungodly appear?' 1 Peter 4:18. And to conclude, know that the afflictions of the children of God are far better than the pleasures of sin.
使用 2。其次，注意这个教义，针对那些对宗教不敬的人，对那些嘲笑那些善良人的沮丧境况的人。因为他们似乎被蔑视、受苦和被遗弃。唉！他们对上帝的道路和作为一无所知。对他们来说，更安全的做法是考虑自己的行为，并思考，如果上帝这样对待他最亲爱的人，对那些是他的敌人，是'枯树'的人将会怎样呢？如果这样的困扰发生在虔诚的人身上，即使是出于上帝对他们的爱，那么当上帝的愤怒之瓶倾泻在他们身上时，那些邪恶的人将如何自卫，当他们将'呼喊给岩石和山脉来隐藏、掩护和保护他们'时？启示录 6:16。如果'义人难得救赎，那么不虔诚的人将出现在哪里？'彼得前书 4:18。最后，要知道，上帝的儿女的苦难远比罪恶的快乐更好。

God upholdeth his from sinking in trouble
上帝支持他的人在困境中不沉沦

Doct. 2. In the second place, observe we, though Christians fall into depths, yet God upholds them that they sink not down into them without recovery. Thus it was with our Head. Though he on the sudden apprehended not the presence of God, so as he thought himself forsaken, yet he could even at the worst say, 'My God.' Thus also Jonah, 2:4, 'I said I was cast out of thy sight; yet will I look towards thy holy temple.' So Ps. 31:22, and Ps. 118:5 and 6 verses.
第二点，我们要注意，虽然基督徒会陷入困境，但上帝会扶持他们，使他们不至于无法恢复。我们的头领就是这样。虽然他突然感觉不到上帝的存在，以至于认为自己被抛弃，但他在最糟糕的时刻仍能说：“我的上帝。”约拿也是如此，如约拿书 2:4 所说：“我说我被你赶出你的眼前，我仍要仰望你的圣殿。”诗篇 31:22、诗篇 118:5 和 6 节也是如此。

Four Reasons for it
四个原因

Reason 1. For the Spirit of God is in them, and where it is, it is stronger than hell, yea though the grace be but as a grain of mustard seed.
原因 1. 因为上帝的灵在他们里面，而在那里，它比地狱更强大，即使恩典只如芥菜种子一般。

Reason 2. Again, As there are depths of misery in a Christian, so in God there are depths of love and of wisdom.
原因 2. 同样地，正如基督徒中存在着深深的痛苦，上帝中也存在着深深的爱和智慧。

Reason 3. Thirdly, Faith, where it is, unites the soul to Christ, and to God through him, and draws down divine power—to lay hold on the almighty power of God by true and fervent prayer,—at whose rebuke the waters of affliction flee away, Ps. 77:16; and so the stronger the faith is, the stronger is the delivery, for it is of a mighty power, enabling us to wrestle with God, as Jacob did. Thus when we lay hold on God, and God on us, what can drown us?
原因 3. 第三，信仰，当它存在时，将灵魂与基督和通过基督与上帝联合起来，并吸引神圣的力量-通过真诚和热切的祷告来抓住上帝的全能力量-在他的斥责下，苦难的水消失了，诗篇 77:16；因此，信仰越强大，解脱就越强大，因为它具有强大的力量，使我们能够像雅各一样与上帝搏斗。因此，当我们抓住上帝，上帝也抓住我们时，有什么能淹没我们呢？

Reason 4. Fourthly, It is the nature of God's working to be by contraries: in his works of creation, making all things of nothing; in his works of providence, he saves by little means from greatest dangers. That he might bring us to heaven, he suffers us to go down even into hell, to see our worst estate, to humble us; and it may therefore be a cause why many men lie long in afflictions, even because they come not low enough to see their sins and need of help. In glorifying our mortal bodies, he first brings them to the grave, that they may rot and corrupt, and so be refined and moulded anew.
原因 4. 第四，上帝的工作本质是通过对立来实现的：在他的创造工作中，他使一切从无中产生；在他的保护工作中，他通过微小的手段拯救人们脱离最大的危险。为了带领我们进入天堂，他容许我们陷入地狱，看到我们最糟糕的状态，以便谦卑我们；这也可能是为什么许多人长时间受苦的原因，因为他们没有降到足够低的地步去看到自己的罪恶和需要帮助。在荣耀我们的肉体时，他首先将它们带到坟墓，让它们腐烂和腐败，然后再被提炼和重新塑造。

Seven Uses of It
七个用途

Use 1. This should teach us a note of difference between those that are God's children and those that are not. Those that are his, when they are in danger, go to him. They have ever that hold by faith, as to say, 'Yet God is good to Israel,' Jer. 31:1. Others seek to escape by desperate undoing of themselves, as Saul, and Judas, and Ahithophel, for all his strong natural parts; and indeed such are in most danger of such courses of all other; for God will tread on such for their pride. Contrarily he mingles comforts, in the worst estate that his children are in, with griefs, one to humble them, the other to support them from despair; and so he sets them on a rock that is higher than they.
使用 1. 这应该让我们明白，神的儿女与非神的儿女之间有所不同。那些属于神的人，在危险时会去找他。他们始终相信，就像耶利米书 31:1 所说的，“以色列的神仍然是善良的”。其他人则试图通过绝望地毁灭自己来逃避，就像扫罗、犹大和亚希多弗一样，尽管他们都有强大的天赋；实际上，这些人比其他人更容易陷入这种境地；因为神会因为他们的骄傲而践踏他们。相反，他在他的儿女处于最糟糕的境地时，混合了安慰和悲伤，一个是为了使他们谦卑，另一个是为了支持他们不至于绝望；这样他就把他们安置在比他们更高的岩石上。

Use 2. Secondly, It should teach us in all extremities how to carry ourselves. We should take heed of the stream of grief, striving against it, as we desire a note of our good estate; take heed how we think that God forsakes us. It is an imputation unbefitting him that never forsakes his. Take heed of judging ourselves by sense. Is meat sour because one that is sick doth not relish it? No. The fault is in his indisposition. So in such desertions, be sure thou retainest thy anchor of hope, though contrary to hope; and therefore in the next place,
使用 2。其次，它应该教会我们在所有极端情况下如何行事。我们应该注意悲伤的洪流，与之抗争，就像我们渴望证明我们的良好状态一样；要注意我们如何认为上帝抛弃了我们。这是一种不适合他的指责，因为他从不抛弃自己的人。要注意不要凭感觉来判断自己。食物是否酸味取决于一个生病的人是否喜欢它吗？不是的。问题在于他的身体不适。所以在这样的抛弃中，确保你保持希望的锚，尽管与希望相反；因此，在下一步中，

Use 3. We should answer God's dealing by our dealing. He works by contraries; we should judge by contraries. Therefore, if we be in misery, hope and wait for glory, in death look for life, in sense of sin assure thyself of pardon, for God's nature and promises are unchangeable; and when God will forgive, he lets us see our troubles; and therefore with resolute Job say, 'Though he kills me, I will yet trust in him,' Job 13:15. But to come particularly, I will set down cures of such depths as may arise from several causes; and these depths are either imaginary or real. Christians sometimes think themselves to be in depths when indeed they are not, but it is only imaginary, raised it may be from a melancholy distemperature of the spirits, which also distempers the reasonable working of the mind; raising as false and feigned conceits of their souls as it doth in many of their bodies; and yet these conceits have real effects, as in Jacob, who sorrowed as truly for Joseph as if he were dead indeed. Therefore for the avoiding hereof be not alone; a friend and good company are made for such times. For the devil sets on men in such case most when they are alone, and the strongest are then too weak for him; and believe not thine own fancy, but rather believe those that can discern us better than we ourselves can. We know how men have been deceived thus, and therefore when we are advised thus by friends, and counselled, let us suspect that it is a motion of the devil or a fancy of thine own that thus troubles thee.
使用 3.我们应该通过我们的行动回应上帝的作为。他通过相反的方式工作；我们应该通过相反的方式判断。因此，如果我们处于困境中，应该希望并等待荣耀，在死亡中寻找生命，在对罪恶的感觉中确信自己得到了宽恕，因为上帝的本性和应许是不变的；当上帝要宽恕时，他让我们看到我们的困境；因此，要像坚定的约伯一样说：“他杀了我，我仍然要信靠他。”（约伯记 13:15）但是，具体来说，我将列出可能由不同原因引起的深度的治疗方法；这些深度可能是想象的或真实的。有时候，基督徒认为自己处于深渊中，但实际上并非如此，这只是想象出来的，可能是由于精神的忧郁失调引起的，这也会扰乱理智的思维；在他们的灵魂中产生了虚假和假装的观念，就像在他们的身体中产生的许多疾病一样；然而，这些观念确实会产生实际的影响，就像雅各布为约瑟夫感到悲伤一样，就像他确实已经死了一样。因此，为了避免这种情况，不要独自一人；在这样的时候，需要一个朋友和好的伴侣。 魔鬼在人们独处时最容易降临，即使最强大的人也会对他束手无策；不要相信自己的想象，而是相信那些比我们自己更能洞察我们的人。我们知道人们曾因此而被欺骗，所以当朋友们这样劝告我们时，让我们怀疑这是魔鬼的诱惑或者是你自己的幻想在困扰你。

There is another depth that is imaginary, arising from mistaking of rules, concluding because they have not so much grace as others, have not so much subduing and prevailing power over sin, therefore they have no grace at all, they are damned hypocrites and the like. Little do they think that perfection is not attainable here, but is reserved to the blessedness of that other life hereafter. Little do they look to the imperfections of the best saints of God, and the great depths that they have been in; and indeed they know not what the covenant of grace requires, nor perfect fulfilling of the law by our own persons, for that was the end of the law. But the covenant of grace requires sincerity with growth; and this is the only perfection which we can look for here.
有另一种深度是虚构的，源于对规则的误解，得出结论是因为他们没有像其他人那样的优雅，没有像其他人那样对抗和战胜罪恶的力量，所以他们根本没有恩典，他们是可恶的伪君子等等。他们很少想到完美是无法在此处实现的，而是保留给来世的幸福。他们很少关注上帝最好的圣徒的不完美和他们所经历的巨大困境；实际上，他们不知道恩典的约束要求什么，也不知道我们自己的人要完美地履行律法，因为那是律法的目的。但是恩典的约束要求真诚和成长；这是我们在此处唯一可以期待的完美。

Another depth also there is, which ariseth from the taking of the motions of the devil for those of his own corrupt nature. The baseness and unreasonableness of them makes them think they cannot be God's children, and have such detestable motions within them. Let such know that such shall be cast upon Satan's score. And it is a sign rather that such are none of the children of the devil, who, if they were, would suffer them to rest in quiet without vexing them.
还有另一种深度，即将魔鬼的行动视为自己腐败本性的行动。这种卑劣和不合理使他们认为自己不能成为上帝的子民，心中充满了可憎的冲动。让这样的人知道，他们将被归入撒旦的账单中。这反而是一个迹象，表明他们并不是魔鬼的子民，因为如果是的话，魔鬼会让他们安心而不去困扰他们。

Again, some men fall into another depth, which ariseth from an apprehension of God forsaking them. To such I give this advice, that they judge not of themselves by their distemper, for a sinful conscience puts a veil sometimes between God and us, hiding his favour; which nevertheless may be as great to us then as at any other time, and it may be intended by God to drive us to him by scourging us from our wicked ways and sins, which formerly we lived in. By faith therefore pull off the vizor from the face of God; judge not according to present appearance, but by God's nature and his promises, who hath said he will be with us for ever, that no temptations shall be above measure, 1 Cor. 10:13; judge by his nature who is unchangeable; and thus did the Canaanitish woman see Christ's loving nature under his frowning look, who doth as Joseph, hide his love and person from his brethren out of a increasement of love, not out of any ill intent. Again, in such a case let us be sure we trust others that are our friends rather than ourselves. I mean in time of temptation, whenas others can better discern of our health by our spiritual pulses than we ourselves, who then are blinded; and in such cases there is the trial of faith and love.
有些人陷入另一种深渊，这是因为他们认为上帝抛弃了他们。对于这样的人，我给出这样的建议，不要根据自己的不适来评判自己，因为罪恶的良心有时会在上帝和我们之间形成一层面纱，隐藏他的恩典；然而，这种恩典在那个时候对我们来说可能和其他任何时候一样伟大，这可能是上帝的意愿，通过责罚我们远离我们以前生活的邪恶道路和罪恶，来驱使我们归向他。因此，凭着信心，将上帝的真实面目从面具中揭示出来；不要根据当前的外表来判断，而是根据上帝的本性和他的应许来判断，他曾说他将永远与我们同在，没有试探是超过我们所能忍受的，哥林多前书 10:13；根据他那不变的本性来判断；正如迦南妇人在基督愁容之下看到了他慈爱的本性一样，他像约瑟一样，出于对我们的增加的爱而将他的爱和人隐藏起来，而不是出于任何恶意。再次，在这种情况下，让我们确保我们相信我们的朋友，而不是自己。 在诱惑来临的时候，当别人能够更好地通过我们的灵性脉搏来判断我们的健康状况，而我们自己却被蒙蔽时，我是指在这种情况下，信仰和爱的考验就出现了。

There is another sort of depths, and these are before conversion; and thus was Paul troubled, 'Lord, what shall I do?' and thus was Manasseh. Let such consider the commandment, to humble them and cast themselves on Christ and his promises, considering the end of Christ's coming was to save and seek such as are lost.
还有一种深度，这是在转变之前；保罗因此而困扰，“主啊，我该怎么办？”曼西亚也是如此。让这样的人考虑诫命，使他们谦卑并投靠基督和他的应许，考虑基督来临的目的是拯救和寻找那些迷失的人。

Use 4. And if any one shall find himself already escaped such depths as are formerly mentioned, let him take comfort to himself, as being thereby evidently proved to be the child of God; for that is utterly impossible, that nature should overcome such difficulties, and to that end let him reason after this sort, God's children go to him in depths. I go only to him in depths, therefore I am God's child; for to have the spirit of prayer to go to God in time of trouble, it is a work of the Spirit; a natural man hath it not, Job 27:9, 10.
使用 4。如果有人发现自己已经逃离了前面提到的深渊，让他安慰自己，因为这明显证明他是上帝的儿女；因为自然是不可能克服这样的困难的，为此，让他这样推理，上帝的儿女在困境中去找他。我只在困境中去找他，所以我是上帝的儿女；因为在困难时有祷告的灵是圣灵的工作；自然人没有这个，约伯记 27:9, 10。

Use 5. Hence therefore, in the next place, note a sure sign of the true religion, namely, to be able to support men in danger and in spiritual troubles. This is verified in ours, as the subtile Jesuit will acknowledge, while they hold that reposing ourselves merely on mercy and favour in Christ, and not on man's good works, is the safest way. Why, therefore, they live by their uncomfortable rules; and when they die, fly for succour to these, which in their lifetime they despise.*
因此，接下来，请注意真正宗教的一个确切标志，即能够在危险和精神困扰中支持人们。这在我们身上得到验证，就像敏锐的耶稣会士会承认的那样，他们认为仅仅依靠基督的怜悯和恩宠，而不是人的善行，是最安全的方式。因此，他们按照不舒适的规则生活；当他们死去时，他们求助于这些规则，而在他们的一生中他们却看不起这些规则。

Use 6. Moreover, let this be a ground to encourage us never to give over God's cause. He hath said he will not leave us though we be in depth of our sins, if we belong to him, and therefore much less will he leave us in that work which he himself sets us about. He was with Daniel among the lions, with Moses in the bulrushes, with the 'three children' in the fire, with his church through 'fire and water.'
此外，让这成为鼓励我们永不放弃上帝事业的理由。他曾说过，即使我们陷入罪恶的深渊，只要我们属于他，他也不会离开我们，因此他在他自己安排给我们的工作中更不会离开我们。他曾与但以理在狮子群中同在，与摩西在芦苇丛中同在，与“三个孩子”在火中同在，与他的教会一同度过“火与水”的考验。

Use 7. Lastly, Let us therefore be sure to keep God our friend, that he may own us; else when we cry he will not hear us, Prov. 1:28. Acquaint we ourselves with him, as it is in Job 22:21, in prosperity, and he will be our refuge, &c.
最后，让我们确保与上帝保持友好关系，这样他才会承认我们；否则，当我们呼求时，他将不会听我们的声音，箴言 1:28。让我们在顺境中与他亲近，正如约伯记 22:21 所说，他将成为我们的避难所等等。

Affliction stirs up devotion
痛苦激发了奉献

Doct. 3. In the third place, observe we that afflictions stir up devotions; for prayers in time of afflictions are cries. Oratio sine malis est avis sine alis; for what allays worldly joy, and embitters it, but affliction? Now we know that it is the worldly afflictions* that quenches our zeal and makes us cold. Affliction is a purgation opening the soul, causing it to relish and to affect† spiritually, and to see the wants and necessity of supply, and so procures longing and earnest hungering, Hosea 5:15. 'In their affliction they will seek me early,' and therefore, Ps. 107:6, it is said they cried to the Lord in their trouble. Now crying supposes want and sense of misery and ardency. Thus were Christ's cries called 'strong cries;' and indeed weak afflictions many times makes men rather pettish and froward, as Jonah, than ardent in feeling relief; and therefore,
第三点，我们要注意的是，苦难激发了虔诚的祈祷；因为在苦难时期的祈祷就是呼喊。没有苦难的祈祷就像没有翅膀的鸟；因为什么能减轻世俗的喜悦并使其变得苦涩，除了苦难呢？我们知道，正是世俗的苦难才能扑灭我们的热情，使我们变得冷漠。苦难是一种净化，打开灵魂，使其在精神上品味和感受，并看到供应的需求和必要性，从而引发渴望和热切的饥渴，如何西亚书 5:15 所说：“在他们的苦难中，他们会早早地寻求我。”因此，诗篇 107:6 说他们在困境中向主呼求。现在，呼喊意味着需要和对痛苦的感知和热切。基督的呼喊就被称为“强烈的呼喊”；事实上，微弱的苦难往往使人变得易怒和倔强，就像约拿一样，而不是热切地感受到解脱的渴望；因此，

Two Uses of It
它的两个用途

Use 1. Let us interpret God's dealings with a sanctified judgment. He is a wise physician, and knows when strong or gentle physic is most requisite. Sometimes God by great afflictions doth manifest great graces, but so as notwithstanding they may be mingled with a deal of corruption; and it is God's use that hereby his graces may be increased, and the corruption allayed, to bring down the greatest cedars, and to eclipse the greatest lights.
使用 1. 让我们以一种神圣的判断来解释上帝的作为。他是一位智慧的医生，知道何时需要强力或温和的药物。有时候，上帝通过巨大的苦难展示出伟大的恩典，但这些恩典可能与许多腐败混合在一起；上帝的用意是通过这种方式增加他的恩典，并减轻腐败，使最伟大的香柏树倒下，最伟大的光芒黯然失色。

Use 2. Secondly, Let us oppose desperations by all means, by prayer, by crying; and if we cannot speak, by sighing; if not so, yet by gesture, especially at the time of death, for God knows the heart. For then it stands upon eternal comfort. And therefore let us do anything to shew our faith fails not. We must know that every one shall meet with these enemies, that would cause us to despair if they could, for this life is a warring and striving life. We shall have enemies without and within us that will fight against us.
使用 2. 其次，让我们尽一切办法反对绝望，通过祈祷，通过哭泣；如果我们不能说话，通过叹息；如果不行，那么通过姿势，尤其是在临终时，因为上帝知道我们的内心。因为那时候我们需要永恒的安慰。因此，让我们做任何事情来显示我们的信仰不会失败。我们必须知道每个人都会遇到这些敌人，如果可能的话，他们会让我们绝望，因为这个生活是一个战斗和奋斗的生活。我们将会有外部和内部的敌人与我们作战。

Prayers to be made only to God
只向上帝祈祷

Doct 4. In the next place, observe by the example of this holy man, that prayers are to be made only to God, who knows our wants, supports us and binds us up; and it is only Christ that doth this. None can love us more than he that gave himself for us. He is our eye whereby we see, our mouth whereby we speak, our arms whereby we lay hold on God; and therefore it is an intolerable unthankfulness to leave this 'fountain opened for sin and for uncleanness, and to dig to ourselves cisterns that will hold no water,' Jer. 2:13; to leave Christ, and run to saints and angels, and the like, &c.
第四点。接下来，通过这位圣人的例子，我们要注意只向上帝祈祷，因为只有上帝知道我们的需求，支持我们并安慰我们；而只有基督能做到这一点。没有人能比那为我们舍己的人更爱我们。他是我们的眼睛，我们通过他看见；他是我们的口，我们通过他说话；他是我们的手臂，我们通过他抓住上帝。因此，抛弃这个为罪恶和不洁开放的泉源，而去挖掘那些装不下水的水池，是一种难以容忍的忘恩负义，耶利米书 2:13；离开基督，转向圣徒、天使等等。

Ver. 2. 'Lord, hear my voice; let thine ears be attentive to the voice of my supplications.'
主啊，求你听我的声音；愿你的耳朵倾听我的祈求的声音。

Mark here his constancy and instancy in prayer by his ingemination;‡ and this he doth not to work upon God, as if he were hard to be entreated to mercy, but to waken up his own heart, and to entreat of God a more inward and clear communion, communicating increase of grace; so as God's children are not satisfied with small portions of grace. And this did Daniel, Dan. 9:18, 19. O Lord, hear, forgive, hearken, do, defer not! His ardency shews into what an exigent he was brought; and indeed the Lord regards lukewarm prayers no more than lukewarm persons, so as he will spue them out. Prayers must be like incense. It must be fired with zeal.
马可通过反复祈祷来展示他坚定和坚持不懈的态度；他这样做不是为了感动上帝，好像上帝很难被恳求怜悯，而是为了唤醒自己的心灵，并向上帝恳求更深入和清晰的交流，以获得恩典的增长；因此，上帝的儿女们对于恩典的份额是不满足的。但以理也是这样做的（但以理书 9:18,19）。主啊，求你听，求你赦免，求你倾听，求你行动，不要拖延！他的热切表明他处于何等困境；事实上，主对冷淡的祈祷和冷淡的人一样不予理睬，以至于将他们吐出。祈祷必须像香一样，必须被热情点燃。

How to make our prayers fervent
如何使我们的祈祷热切

Quest. But some will ask, How shall we come to make our prayers fervent?
但有人会问，我们如何才能使我们的祈祷热切？

Six directions
六个方向

Ans. I answer, consider of our wants, and our necessity of supply, of our misery in our want, of our hope to prevail by prayer; and these will edge our affections in prayer. Consider also how these times, and the estate of the church do sympathy with thy particular depths. The church abroad is in great depths; and if we will have proof that we are fellow-members, that we are children of that mother, let us labour for a fellow-feeling of their miseries, and make them our own; and to that end in our prayers allege the depths and pray, 'Help thou, Lord, for vain is man's help,' Ps. 60:11. For extremity itself is a good argument to a father to help his children. Allege also the insolency of the enemies. 'Why should the heathen say, Where is our God?' Ps. 79:10. There is no church but useth more helps of humiliation than we do, which foretells a great judgment; for God cannot endure this lukewarmness. Therefore call upon God with fervency, else will he cast us into such extremities as shall force fire into us. He that is poor doth naturally speak supplications.
答：我回答，考虑到我们的需求和供应的必要性，考虑到我们在困境中的痛苦，考虑到我们通过祈祷来取得胜利的希望；这些将激发我们在祈祷中的感情。还要考虑到这些时代和教会的状况与你个人的困境相一致。教会在国外正处于困境之中；如果我们想要证明我们是共同的成员，是那个母亲的孩子，让我们努力感同身受他们的苦难，并把它们视为自己的苦难；为此，在我们的祈祷中提到这些困境，并祈求：“主啊，求你帮助，因为人的帮助是徒然的”（诗篇 60:11）。因为极端本身就是一个父亲帮助他的孩子的好理由。还要提到敌人的傲慢。“为什么外邦人说：他们的神在哪里呢？”（诗篇 79:10）。没有哪个教会比我们更多地使用谦卑的帮助，这预示着一个大审判；因为上帝不能容忍这种冷淡。所以要热切地呼求上帝，否则他会把我们推入如此极端的境地，以至于迫使火烧进我们的内心。贫穷的人自然会说出恳求。

Direct. 2. Secondly, Look that we always be in such an estate as God may hear us. If we be not within the covenant with God, our prayers shall turn to sin.
直接。其次，看看我们是否总是处于上帝能听到我们的状态。如果我们与上帝没有立约，我们的祈祷将变成罪恶。

Direct. 3. Thirdly, Take heed of wilful neglect of God's word. He that turneth his ears from hearing the law, his prayer shall be abominable, Prov. 28:9. Some cry down preaching and cry up prayer, making opposition between duties where none is. Dost thou think God will hear thee, and thou wilt not hear him? Prov. 1:28.
直接。3. 第三，要小心故意忽视上帝的话语。转耳不听律法的人，他的祷告是可憎的，箴 28:9。有些人贬低传道，赞扬祷告，制造了本无必要的职责对立。你认为上帝会听你的声音，而你却不愿意听他的声音吗？箴 1:28。

Direct. 4. Fourthly, Take heed of double dealing with God. This is hateful to God, and therefore David, till he dealt plainly with himself by condemning himself, his prayers were but roaring as a beast taken in a snare and [that] cannot get out, roars for pain and despite, Ps. 32:3.
直接。第四，要小心与上帝的双重交往。这对上帝来说是可憎的，因此大卫在他明确地谴责自己之前，他的祷告只是像被困在陷阱中的野兽一样的咆哮，无法逃脱，因痛苦和愤怒而咆哮，诗篇 32:3。

Direct. 5. Take heed, in the next place, of allowance of any sin, though never so little; and though it be only entertained in heart, the Lord will not hear our prayers, Ps. 66:18. For shall we think that God cares for our prayers when we make covenant with his enemies?
直接。5. 接下来要注意不容许任何罪恶，即使再小；即使只是在心中接纳，主也不会听我们的祷告，诗篇 66:18。因为当我们与神的敌人立约时，我们能认为神会关心我们的祷告吗？

Direct. 6. Take heed also of unmercifulness and cruelty. God would not hear the Israelites. Their hands were full of blood, Isa. 1:15. God will rather have no sacrifice than no charity. Let us take heed of these things, and let us come boldly to the throne of grace while he holds out his sceptre to us.
直接。6. 还要注意不仁慈和残忍。上帝不会听从以色列人的祈祷。他们的手满是鲜血，以赛亚书 1:15。上帝宁愿没有祭品也不愿没有慈善。让我们谨慎对待这些事情，当他向我们伸出权杖时，让我们大胆地来到恩典的宝座前。

Sin Hinders Prayer
罪阻碍祷告

But against this a man may object and say, that he is a wicked wretch, and his prayers shall but increase sin.
但是，对此，一个人可能会反驳说，他是一个邪恶的恶棍，他的祈祷只会增加罪恶。

To such I answer, let them offer their prayers in obedience to God's commandments, who commands them to pray, and he will respect the very 'groans' of his Spirit within. Elias was a man subject to the like infirmities; yet God heard his prayer, James 5:17. Where God's Spirit stirreth up, man's spirit is stirred up; and where Christ joins to offer the prayers to his Father as in his own name, why should we vilify that which God highly esteemeth? Let God have his sacrifice. He knows how to accept of that which is good, and to pardon that which is amiss. He will second his beginnings, and will enlarge the heart more and more. Though in the beginning, prayer may be dull and untoward, it shall end in fulness, and therefore let these spiritual depths be so far off from hindering us from prayer, as that rather it should encourage us to pray. For it may be one end why the Lord suffers us to fall into depths, to the end that we may be stirred up to come to him; that thus we may glorify him, and he glorify his mercy in hearing our prayers and granting our requests. For sure it is, he that hath not a heart to pray when he is in depths, shall never come out of them; and let such as do come to him know, that however God is not present to sense, but rather seemeth to hide himself, yet he is most near to such as, with Mary, cannot see him for their tears and griefs, if with her in humility they seek after him.
对于这样的人，我回答说，让他们顺从上帝的命令来祈祷，上帝命令他们祈祷，他会尊重他们内心的“呻吟”。以利亚也是一个有同样弱点的人，然而上帝听了他的祷告（雅各书 5:17）。当上帝的灵激发起来时，人的灵也会被激发起来；当基督以自己的名义与我们一同向父祈祷时，我们为什么要贬低上帝高度看重的事情呢？让上帝得到他的祭物吧。他知道如何接受好的事物，宽恕错误的事物。他会助力我们的开端，并且会不断扩大我们的心灵。虽然在开始时，祈祷可能会呆板和不顺利，但最终会变得充实。因此，这些属灵的深度不应该阻碍我们祈祷，而应该鼓励我们祈祷。因为上帝容许我们陷入深渊的原因之一，可能是为了激励我们来到他面前；这样我们就能荣耀他，他也能荣耀他的怜悯，听从我们的祷告并满足我们的请求。 当然，那些在困境中没有心去祈祷的人，永远无法走出困境；让那些来到他面前的人知道，虽然上帝似乎隐藏了自己，但他对那些像玛丽一样因为眼泪和悲伤而看不见他的人来说，是最亲近的，只要他们像她一样谦卑地寻求他。

Ver. 3. 'If thou, Lord, should mark iniquities, O Lord, who shall stand?'

These words are a removal of hindrances of prayer, following God with an humble confession of that which is evil, which is ever better than a proud boasting of that which is good; and thus preventing* a secret objection, which God and a guilty conscience may make, that he was a guilty wretch. To which he answers by way of confession, 'Truth, Lord! yet if thou shouldst mark iniquities, none could abide it. Whence in general we may observe,
这些话是祷告中消除障碍的方式，通过谦卑地承认邪恶，比骄傲地夸耀善行更好；这样可以避免神和有罪的良心暗中提出的异议，即他是一个有罪的恶棍。对此，他通过忏悔的方式回答：“主啊，是的！但是如果你记录罪孽，谁能忍受呢？”因此，我们可以总结出以下观察：

Doct. 1. That sin hinders and discourages the soul from prayer; for the conscience will object, and the soul will upbraid us, telling us we are sinners. God, he is holy, and how can we think he will hear us then, where there is no faith? The soul must needs sink. This estate was David's, Ps. 51:14, 15. Sin and a guilty conscience had almost sealed up his lips; and thus was the publican, who durst not lift up his eyes to heaven; and thus will our estate be, especially if we yield to sins against conscience; like Adam, we shall run from the presence of God to hide ourselves, though our former estate and conversation with God were never so inward and familiar. Therefore let us look to our souls as we desire to appear with comfort before the throne of grace, for consciousness of the remainder of sin hinders boldness in prayer in the best.
医生 1.罪恶阻碍并使灵魂对祷告感到沮丧；因为良心会反对，灵魂会责备我们，告诉我们我们是罪人。上帝是圣洁的，我们怎么能想他会在没有信仰的情况下听我们的呢？灵魂必然会沉沦。这就是大卫的处境，诗篇 51:14,15。罪恶和有罪的良心几乎封住了他的嘴唇；公税吏也是如此，他不敢抬头望天；我们的处境也会如此，尤其是如果我们屈服于违背良心的罪恶；像亚当一样，我们将逃离上帝的面前去隐藏自己，尽管我们以前与上帝的状态和交往从未如此亲密和熟悉。因此，让我们关注我们的灵魂，就像我们渴望在恩宠的宝座前安慰地出现一样，因为对罪恶的意识会阻碍最好的祷告中的大胆。

The way to get out of misery is to get discharged of sin

Doct. 2. In the second place, the way to get out of misery is first to get discharged from sin; for sin is the beginning and cause of all misery. Therefore the sons of Jacob, when they were handled roughly by Joseph, presently the thought of selling Joseph into Egypt came into their minds, as the cause of all their trouble, though the fact was many years before; and the widow, when her son died, presently called to mind her sin: 'O thou man of God, why comest thou to call my sin to remembrance, and to slay my son?' 1 Kings 17:18. If therefore we will remove the misery, let us remove sin first. Thus David began with desiring pardon, Ps. 143:2, then prayer for deliverance, for misery follows sin, even as the shadow doth follow the body.
第二点，摆脱苦难的方法首先是从罪恶中解脱出来；因为罪恶是一切苦难的起因和原因。因此，雅各的儿子们在约瑟粗暴对待他们时，立刻想到把约瑟卖到埃及，作为他们所有麻烦的原因，尽管这个事实发生在多年之前；寡妇的儿子死后，她立刻想起了自己的罪过：“神人哪，你到我这里来，是因为要提起我的罪孽，使我的儿子死吗？”（列王记上 17:18）。因此，如果我们想要摆脱苦难，让我们首先摆脱罪恶。大卫就是这样开始的，他渴望得到宽恕（诗篇 143:2），然后祈求解救，因为苦难紧随罪恶，就像影子跟随身体一样。

The way to take away sin, is by confession
去除罪恶的方法是忏悔

Doct. 3. Thirdly, We may observe from the general, that the way to purge and take away sin is by confession; thereby clearing God and laying load on ourselves. The way to cover our sin is to uncover it by confession. The way for God to spare us is, not to spare ourselves. And this God requires, not for himself, as if he were not able to be merciful but by this means, but to the end that 'we may glorify him,' as Joshua said to Achan, 'My son, give glory to God,' Josh. 7:19. Secondly, God will have it a way to mercy, because he hath so decreed it; and in the third place, that thereby there may be wrought in our souls a greater shame for sin. And this confession must be serious, thorough, humble, with grief, shame, and hatred. Every 'Lord, have mercy,' is not enough, for many deceive themselves this way, misapplying the promises, that Christ will not 'break the bruised reed,' that he looks at the desire. Alas! these belong to such as are not lazy, that are plain dealers with themselves, that will not spare themselves; that by reading, hearing, meditation, conference, and all other duties, will not give over till they have found put the bottom of their iniquity hidden in their heart. And let only such apply them, and not those to whom they do not belong. Thus much in general. Now, to come to some particulars; and first, let us observe out of this interrogation, having the force of a strong affirmation,
第三，我们可以从总体上观察到，净化和消除罪孽的方法是通过忏悔；从而为上帝辩护，将重担压在自己身上。掩盖我们的罪孽的方法是通过忏悔揭示它。上帝饶恕我们的方法是不饶恕自己。上帝要求这样做，不是因为他不能施怜悯，而是为了让我们“荣耀他”，正如约书亚对亚干说的：“我儿，你要将荣耀归给上帝”（约书亚记 7:19）。其次，上帝要求这样做是为了使我们的灵魂对罪孽感到更大的羞耻。这种忏悔必须是认真、彻底、谦卑的，伴随着悲痛、羞耻和憎恶。每一次“主啊，怜悯我”都不足够，因为许多人通过这种方式欺骗自己，误用应许，认为基督不会“压断已伤的芦苇”，他看重的是意愿。唉！这些应该属于那些不懒惰、对自己坦诚的人，他们不会放过自己；通过阅读、听讲、默想、交流和其他一切职责，他们不会停下来，直到他们发现隐藏在心中的罪孽的底部。 只有那些适用的人才能使用它们，而不是那些不属于它们的人。总之，就是这样。现在，让我们来谈谈一些具体的事情；首先，让我们观察一下这个具有强烈肯定力量的询问

Sin is in the Best Men
罪恶存在于最优秀的人中

Doct. 4. That the best men in the estate of grace are sinners; some may be sine crimine, but not sine peccato; for in every man there are two principles: one of good, another of evil, the old man and the new. In all there is a 'combat between flesh and spirit.' Christ is not a mediator for such as are already perfect; for mediation needs not be, where all is friendly. And therefore there must be some enmity that must make God's children stand in need of the perpetual intercession of Christ, who is a high priest for ever. And the servants of God have acknowledged thus much, Ps. 143:1, 'Answer me in thy righteousness,' not mine. I will not have a quarrel with thee; thou art righteous, I am sinful. I may be just in mine own eyes, but in thy sight no man shall be justified. We acknowledge thus much in our daily prayers, while we still pray 'Forgive us our trespasses.' Though we profit every day never so much, yet, like leaking ships, we gather that which will drown our souls at length if we repent not; for as it is Isa. 64:6, 'Our best performances are as filthy rags.' Isa. 6:5, 'I am a man of polluted lips.' Dan. 9:20, 'While I confessed my own sins.' The papists themselves imply so much, for else why teach they the doctrine of doubting? If we be perfect, it is a sin to doubt of salvation, for thereby we deny God to be just. If they be perfect, what need they force the doctrine of penance, or of going to saints to be their mediator? And when they are upon the rack of conscience, the best of them will renounce then their dreams of perfection. From this observation, therefore, we learn, that no man can perfectly fulfil the law; and secondly, that there can be no justification by works. Only, that that must make us just must be perfect. Our best works are imperfect.
在恩典的境地中，最好的人也是罪人；有些人可能是无罪的，但不是无过的；因为在每个人身上都有两个原则：一个是善的，一个是恶的，旧人和新人。在每个人身上都有“肉体和灵性之间的战斗”。基督不是为那些已经完全的人而作中保；因为在一切友好的地方不需要中保。因此，必须有一些敌意，使上帝的儿女需要基督永远的代祷，他是永远的大祭司。上帝的仆人已经承认了这一点，诗篇 143:1，“求你按你的公义应允我”，不是按我的。我不想与你争吵；你是公义的，我是有罪的。我可能在自己的眼中是公正的，但在你的眼中，没有人能称义。我们在日常祷告中也承认了这一点，当我们仍然祈求“赦免我们的过犯”。虽然我们每天都有很大的进步，但像漏水的船一样，如果我们不悔改，我们会积聚那些最终会淹没我们灵魂的东西；因为正如以赛亚书 64:6 所说，“我们最好的行为好像污秽的衣服。”以赛亚书 6:5，“我是一个有污秽嘴唇的人。”但以理书 9:20，“当我承认自己的罪的时候。”天主教徒本身就暗示了这一点，否则为什么要教导怀疑的教义？如果我们是完美的，怀疑救赎就是一种罪，因为这样我们就否认了上帝的公正。如果他们是完美的，他们为什么还需要强调忏悔的教义，或者去圣徒那里寻求调解？当他们在良心的拷问下，即使是最好的人也会放弃他们对完美的幻想。因此，从这个观察中，我们可以得出两个结论：没有人能完全遵守法律；其次，行为无法使人称义。唯有完美的事物才能使我们成为正义的。我们最好的行为是不完美的。

Community of offenders lessens not sin
罪犯的社区并不能减少罪恶

Doct. 5. In the next place, we may observe that community of offenders is no ground of lessening or diminishing of sin. A formal Christian, it is his trick to wrap himself up in general confessions. We are all sinners; and if God should deal with us as we deserve, we were damned; but come to reckon with him for his particular sins, then he is all in a chafe. He cannot be a saint, and the like speeches, tending to the defence of his course. The psalmist is not of this nature. He argues otherwise: neither Adam nor Abraham could stand, how much less shall I, poor worm! David, he aggravates his sin while he tells us that he was conceived and born in sin. But men now-a-days, contrarily, 'You must bear with me; it is my natural disposition; I cannot do otherwise.' Yet do I not deny but to the dejected sinner this may be used as a comfort; for while they see the mass of corruption within them, they presently conceive worse of their estate and condition, as if none were so ill, or in as ill a case as they. Such should be stayed by considering it is the general estate of all men, only the difference is, some see their sins more than others do; and thus Solomon useth it, 2 Chron. 6:36, 'If any man sinneth against thee, as there is no man that sinneth not;' and God himself useth it as an argument to move him to mercy. 'The imaginations of man's heart are evil continually, therefore my Spirit shall not always strive with flesh,' Gen. 6:3.
第五点，我们可以观察到，罪犯的共同性并不减少罪恶。一个正式的基督徒，他的伎俩是将自己包裹在一般的忏悔中。我们都是罪人；如果上帝按照我们应得的对待我们，我们将会被定罪；但是当他为他的特定罪行与上帝算账时，他就会发怒。他不能成为圣徒，以及类似为他的行为辩护的言论。诗人不是这种性质的人。他用不同的方式进行论证：亚当和亚伯拉罕都站不住，我这个可怜的虫子又怎么能呢！大卫在告诉我们他在罪中受孕和出生时，他加重了自己的罪过。但是现今的人们却相反地说：“你必须忍受我；这是我的天性；我无法做到其他。”然而，我并不否认对于沮丧的罪人来说，这可能是一种安慰；因为当他们看到自己内心的腐败堆积时，他们立刻对自己的状况和境遇产生更糟糕的想法，仿佛没有人比他们更糟糕，或者处境更糟糕。这样的人应该通过考虑到所有人的普遍状况来安抚自己，只是不同的是，有些人比其他人更能看到自己的罪过；所以所罗门在《历代志下》中使用了这个观点。 6:36，“如果有人得罪了你，因为没有人不犯罪。”上帝自己也用这个论点来感动他施以怜悯。“人心里的意念终日只有恶，所以我的灵不再与人争辩，因为人是血气。”创世记 6:3。

God makes his children see and feel what sin is
上帝让他的子民看到并感受到罪的本质

Doct. 6. In the next place, observe that God opens the heart and eyes of his children to see and feel what sin is, and keeps their eyes open, and their consciences continually tender. The wicked are blind in most heinous crimes of all. David he complains of this, that his sin was ever before him, Ps. 51:3. And God threatens this, Ps. 50:21, 'I will set them before thee;' and the reasons hereof are,
第六点，请注意上帝打开他的儿女的心灵和眼睛，让他们看到和感受到罪的本质，并保持他们的眼睛睁开，他们的良心始终敏感。恶人在最严重的罪行中是盲目的。大卫抱怨说，他的罪一直在他面前（诗篇 51:3）。上帝也威胁说，我会把他们摆在你面前（诗篇 50:21）。原因如下：

Four reasons of it
它的四个原因

Reason 1. First, To make our judgments conformable to his in hatred of sin; for we being his children, it is fit we should be of his image, and like to him.
原因 1. 首先，为了使我们的判断与他对罪恶的憎恶相一致；因为我们是他的子女，我们应该与他的形象相符，像他一样。

Reason 2. Secondly, To make us apprehend mercy the more dearly, and thereby glorify him in it the more.
原因 2. 其次，让我们更加深刻地理解仁慈，并因此在其中更加荣耀他。

Reason 3. Thirdly, Because he would have us beg of him to cover our sins from his eyes, that it may be covered from our eyes; for the best cannot shake off the sense of sin, be it ever so burthensome. But God keeps it in our minds to humble us the more thoroughly.
原因 3. 第三，因为他要我们向他乞求，使他能够遮盖我们的罪孽，这样我们就能够从我们的眼中遮盖它；因为最好的人也无法摆脱罪恶的感觉，无论它有多么沉重。但是上帝将它保留在我们的心中，以更彻底地使我们谦卑。

Reason 4. Again, God's children have a new life which is sensible of the least thing that is contrary to itself; and those that are in most perfect life are most perfect in the sense of sin, though never so small, though but motions. Where the sun shines most clear, then motes are most easily seen; and therefore the best Christians do complain most of corruptions, for they see more than others do. Hence, therefore, we may know our estate, whether we are still-born or have life. If we have life, we have light, and can see and discern between good and evil. Some are still-born, yet think they live. Thus are many, thinking themselves unblameable in conversation, yet in heart full of pride; and like the Pharisees, count well of themselves, nothing knowing what belongs to the Christian warfare. Others are more bold, and their very lives bewray they think not of sin, but are bold in their courses, proud in speech and carriage, contemptuous of others and the means of salvation, contented with a little, and think anything enough. But the worst of all are those that think indeed of sin, but it is to defend it and maintain it by translation* and recrimination. They will be sure to repay double, to those that tell them of their courses in friendly manner.
原因 4. 再次，上帝的子民拥有一种对与自身相反的最微小事物敏感的新生命；而那些生活最完美的人在对罪的感知上最完美，即使是那么微小，即使只是动作。太阳照得最明亮的地方，尘埃最容易被看到；因此，最好的基督徒最抱怨腐败，因为他们看到的比其他人多。因此，我们可以知道我们的状态，无论我们是死而复生还是有生命。如果我们有生命，我们就有光，可以看到和辨别善恶。有些人虽然出生了，但却认为自己还活着。因此，许多人认为自己在言行中无可指责，但内心却充满了骄傲；就像法利赛人一样，他们对自己评价很高，却不知道基督徒的战争是什么。其他人更加大胆，他们的生活方式表明他们不考虑罪恶，而是在他们的行为中大胆，言谈和举止傲慢，蔑视他人和救赎的手段，满足于一点点，并认为任何东西都足够。但最糟糕的是那些确实考虑罪恶的人，但是他们是为了辩护和维护罪恶而进行转移和反诉。 他们一定会加倍偿还给那些友好地告诉他们他们的行程的人。

How to be sensible of sin with seven directions
如何通过七个方向来意识到罪恶

Quest. But how shall we come to be sensible of sin?
但是我们如何意识到罪恶呢？

Direct. 1. First, Let us have the picture of the law in our hearts, seeing all ill and the degrees thereof; also learn us to desire† to avoid sin, so to endeavour to flee all occasions thereof, though never so small; and to take up all occasions of doing good; and doing good spiritually from judgment, affection, faith; and consider the extent of the law, reaching to the least thought.
直接。1.首先，让我们心中有法律的画面，看到所有的邪恶及其程度；也教导我们渴望避免罪恶，努力逃避一切可能的机会，即使再微小；并抓住一切行善的机会；并从判断、情感、信仰的角度行善；并考虑法律的广度，涵盖最微小的思想。

Direct. 2. Secondly, Bring ourselves continually into the presence of God. Human frailty appears in nothing more, than when it is brought to the light; opposites being compared illustrate one another. Consider therefore in whose presence we are, what we are, what God is, what we have done, what he commandeth; and then, with Job, we shall abhor ourselves in dust and ashes, though formerly we defended ourselves, Job 42:6.
直接。其次，不断将自己带入上帝的面前。人类的脆弱在于当它被揭示出来时，相互对比的对立面会互相映衬。因此，请考虑我们在谁的面前，我们是谁，上帝是谁，我们做了什么，他命令我们做什么；然后，像约伯一样，我们将在尘土和灰烬中憎恶自己，尽管以前我们曾为自己辩护（约伯记 42:6）。

Direct. 3. And because God is invisible, bring ourselves to that which is divine; hear we the word often unfolded, and we shall, with the unbeliever, 1 Cor. 14:24, 'be convinced, and falling down shall confess God's power with it.'
直接。3. 因为上帝是看不见的，我们要使自己接近神性；经常听到这个话语的解释，我们将会像不信者一样被说服，然后跪下来承认上帝的力量。

Direct. 4. Furthermore, Let us converse with those that are better than ourselves; for the image and likeness of God is seen in his children. It is the custom of many men to converse with the worst company, that they may appear to be the best; and thus do they increase an overweening selfconceit in themselves.
直接。4. 此外，让我们与比我们更优秀的人交谈；因为上帝的形象和样式在他的子女中得以显现。许多人的习惯是与最糟糕的人交谈，以便显得自己最好；这样他们就增加了自负的自我意识。

Direct. 5. Let us also use to go to places visited with God's corrections; for seeing misery, the conscience retires to itself, considering of the ways of sin, and how the devil pays those that serve him. And this use we ought to make of objects of misery, to see God's correcting hand, else do we provoke God, Isa. 1:3–5, 'who curseth such;' Jer. 5:3, and branding them with the brand of king Ahaz, 'this is Ahaz.' And while we delight ourselves with pleasing worldly objects, our eyes shut against sin, but corrections and punishments makes them see and discern. All Christ's admonitions could not make Judas see his sin of covetousness, which the weight of a burdened conscience afterward so wrought, as could not be pacified. Let us look therefore on the afflictions of other men, of our own persons and estates, and know the least crosses comes not without a just cause.
直接。5. 让我们也利用上帝的纠正去参观那些被上帝纠正过的地方；因为看到苦难，良心会退缩到自己内心，思考罪恶的方式，以及魔鬼如何报答那些侍奉他的人。我们应该利用苦难的对象来看到上帝的纠正之手，否则我们会激怒上帝，以赛亚书 1:3-5，“咒诅这样的人”；耶利米书 5:3，并用亚哈斯王的印记标记他们，“这是亚哈斯”。当我们以令人愉悦的世俗对象取悦自己时，我们的眼睛对罪恶闭上了，但是纠正和惩罚使他们看到和辨别。耶稣的劝告无法让犹大看到他的贪婪之罪，而后来负担沉重的良心却如此作用，以至于无法平息。因此，让我们看看别人的苦难，我们自己的身体和财产，知道最小的十字架也不是没有正当理由的。

Direct. 6. Lastly, Let us pray to God to give us tender hearts; not to deliver us up to a hard impenetrable heart, and to spiritual judgments, but to keep us continually sensible of our sins and least infirmities.
直接。6. 最后，让我们祈求上帝赐予我们柔软的心灵；不要让我们陷入冷酷无情的心灵和属灵的审判，而是让我们时刻保持对自己的罪恶和最小的弱点敏感。

Doct. 7. In the next place, out of the manner of delivery of this speech, we may gather thus much, that sin once truly felt is ever unsupportable, none can stand under it. There are three impotencies in sinners: first, they cannot see sin: Ps. 19:12, 'Who can understand his errors.' Secondly, when the Lord causes them to see their sins, they cannot justify themselves; and then, in the third place, they cannot bear the burden of them; for death, the wages thereof, none can bear or endure; nay, God himself cannot endure sin, Amos 2:13—nay, the wounded conscience, which is but a part of the wages thereof in this life, none can endure—but is 'pressed under them as a cart loaden with sheaves.' Christ he could not endure them, but had such sense of them as if he had been quite forsaken: 'My God, my God, why hast thou forsaken me?' And angels could not bear the burden, but were thrown down to hell thereby, and so angels of light became angels of infernal darkness. Adam could not endure it, till Christ raised him up by the promise of the blessed seed; and therefore much less can we since the fall, as it appears in Cain, Saul, Ahithophel, Judas. The earth could not bear Korah and his company, and neither would it bear us if we had our due. Sin is a debt we cannot answer: Job 9:3, 'We cannot answer one of a thousand.'
第七点。接下来，从演讲的方式中，我们可以得出这样的结论，一旦真正感受到罪恶，就再也无法忍受，没有人能够承受。罪人有三种无能：首先，他们无法看到罪恶：诗篇 19:12，“谁能知道自己的错失呢？”其次，当主让他们看到自己的罪恶时，他们无法为自己辩护；然后，在第三个方面，他们无法承担这些罪恶的负担；因为死亡是它的工资，没有人能够承受或忍受；甚至上帝自己也无法忍受罪恶，阿摩司书 2:13——甚至受伤的良心，这只是在这个生命中的一部分工资，没有人能够忍受——而是“被压在其中，如装满禾捆的车。”基督无法忍受它们，却对它们有如被完全抛弃：“我的神，我的神，你为什么离弃我？”天使无法承受这个负担，而被扔进地狱，所以光明的天使变成了地狱的天使。亚当无法忍受，直到基督通过应许的福音使他复活；因此，我们自从堕落以来就更加无法忍受，正如在该隐、扫罗、亚希多弗、犹大身上所表现出来的那样。 地球无法容忍可拉和他的同伴，如果我们得到应有的惩罚，地球也无法容忍我们。罪是一笔我们无法偿还的债务：约伯记 9:3，“我们无法回答千分之一。”'

Three uses of it
它的三个用途

Use 1. This therefore confutes the papists, who say that Christ hath endured the great punishments; but there are other lighter punishments, which we also must undergo, as purgatory and the like; to whom we say the wages of the least sin is death. That which the angels could not satisfy for, how shall we weak creatures.
因此，这就驳斥了天主教徒的观点，他们说基督已经承受了巨大的惩罚，但还有其他较轻的惩罚，我们也必须经历，比如炼狱等等；对他们我们说，即使是最小的罪恶的代价也是死亡。连天使都无法为之偿还，我们这些软弱的生物又如何能偿还呢。

Use 2. Secondly, This may put a just defence into the mouths of careful Christians. Let others term them by what names of scorn they list, such have good ground for what they do. They know what sin is, and have felt the sting thereof; and what they do, they do it in love to their souls. As for them that scorn, they know there is more cause to pity them than envy their estate. Though they can outswagger and outface sin now, which none could undergo heretofore, and though they can with a grace and authority, as they think, censure those that are careful, and themselves swear and profane the holy name of God, shewing thereby a heart full of unbelief and of unreverence,—which is more odious than the sin of swearing,—yet there is a time coming, when God will set their sins in order before them, in such manner that they shall melt away in the sense of the multitude and greatness of them, without hope of relief; when they shall see nothing but vengeance and death before their eyes, and without all manner of hope they shall die.
其次，这可能会给谨慎的基督徒提供一个公正的辩护。让别人用任何鄙视的名字称呼他们，他们都有充分的理由做自己的事情。他们知道什么是罪恶，也感受到了罪恶的刺痛；他们所做的一切都是出于对自己灵魂的爱。至于那些嘲笑他们的人，他们知道同情他们比嫉妒他们的境遇更有理由。虽然他们现在可以嚣张地面对罪恶，这是以前没有人能够忍受的，虽然他们可以以一种优雅和权威的方式批评那些谨慎的人，而自己却发誓并亵渎上帝的圣名，从而显示出一个充满不信和不敬的心——这比发誓的罪更可憎——然而，有一天，上帝会将他们的罪恶摆在他们面前，以一种让他们感到无法承受的方式，他们将在众多和巨大的罪恶感中消失，没有任何救赎的希望；当他们眼前只能看到复仇和死亡，毫无希望地死去。

Quest. But how comes it to pass, will some say, that many nevertheless seem to bear their sins well enough, and live and die without tears?
但是，有人会问，为什么许多人似乎能够很好地承担自己的罪恶，生活和死亡都没有流泪呢？

Ans. I answer, The estate of such may be dangerous, for Christ is not sweet till sin be bitter. But God is infinite in wisdom, not presently burdening every sinner, nor comforting those that shall desire it. For then who would not be good, and who would be ill? And if evermore comforts were present, what need were there of faith? And therefore, this is most especially true at the day of judgment, when the wicked shall be blown away as chaff, Ps. 1:4–6; when there will be a guilty conscience, watching devils, and an angry God. Where shall the wicked then appear? And there must be a hell hereafter, that men may then feel what now they will not believe.
答案：我回答说，这样的状态可能是危险的，因为直到罪恶变得苦涩，基督才会变得甜美。但上帝的智慧是无限的，不会立即使每个罪人负重，也不会安慰那些渴望安慰的人。因为那样的话，谁不想变好，谁还会做坏事呢？如果一直有安慰存在，还需要信仰吗？因此，这在审判的那一天尤其正确，那时恶人将被吹散如秕糠（诗篇 1:4-6），那时将有一颗有罪的良心、魔鬼的监视和愤怒的上帝。那时恶人将出现在何处？必须有来世的地狱，让人们能够感受到现在他们不愿相信的东西。

Use of direction. Wherefore let us learn to submit ourselves to the correcting hand of God, saying, 'It is thy mercy we are not consumed,' Lam. 3:22; considering that this light affliction is nothing to that we deserve, or that Christ suffered for us, or that the damned suffer in hell, or to that joy we have laid up for us in heaven; and therefore as it is in Micah 7:9, 'Let us bear the indignation of the Lord, because we have sinned against him.'
使用方向。因此，让我们学会顺服上帝的纠正之手，说：“我们没有被消灭，这是你的怜悯”，耶利米哀歌 3:22；考虑到这轻微的苦难与我们应得的、基督为我们所受的、地狱中的受罚者所受的、以及我们在天堂中所存的喜乐相比，实际上微不足道；因此，正如弥迦书 7:9 所说：“让我们忍受耶和华的愤怒，因为我们得罪了他。”

Secondly, Let us justify God. We have deserved affliction. He hath dealt justly with us: Neh. 9:31, seq., 'Righteousness belongeth to him, but to us shame and confusion of face,' Dan. 9:7.
其次，让我们为上帝辩护。我们应受苦难。他对我们公正对待：尼希米记 9:31，随后，'公义属于他，但我们却蒙羞脸惭愧'，但以理书 9:7。

Thirdly, Let us moderate our censure of those that are dejected and out of heart, through sense of sin: Prov. 18:19, 'A wounded spirit, who can bear?' Impute it not therefore to melancholy, or despair and madness, or as Eli unadvisedly did, to drunkenness, when he reprehended Hannah, 1 Sam. 1:14; for can we think it strange, when God sees sin in his children, that he causes them to see it, and that when they see it they should shew it in their outward gestures? No; it is no light burden, that a man may run away with.
第三，让我们适度地批评那些因为罪恶感而沮丧和失去信心的人：箴言 18:19，“受伤的心灵谁能承受？”因此，不要归咎于忧郁症、绝望和疯狂，也不要像以利那样轻率地归咎于醉酒，他在责备哈拿时这样做了，撒母耳记上 1:14；因为当上帝看到他的子民犯罪时，我们能认为这是奇怪的吗？他会让他们看到它，当他们看到它时，他们会在外表上显示出来吗？不；这不是一个人可以逃避的轻负担。

Ver. 4. 'But there is forgiveness with thee.'
但在你那里有宽恕。

This verse contains a blessed appeal. God hath a court of justice, and a tribunal of mercy. If God should examine in justice what we have done, we could not stand: 'but there is mercy or forgiveness with the Lord,' Therefore it is an appeal from the throne of justice to the mercy-seat; and yet this is not so properly an appeal but it admits of limitations. For, first, appeals are used in aid of those that are innocent. Now we by nature are all unclean. Again, appeals are grounded for the most part upon discovery of insufficiency, or of violent indirect courses in the managing of the cause. This can no ways be attributed to God, who is not rigorous nor insufficient, or swayed by indirect means; for he accepts the person of none. Again, an appeal is from an inferior court to a higher. But here it is not so, for we appeal from God to God; from God armed with justice, examining by law, to God a father armed with love, looking upon us in the comfortable promises of the gospel; from Sinai to Sion, from Moses to Christ. And in this appeal, as in others, the former sentence of the law, whereby we are 'cursed,' is utterly disannulled, so as 'no condemnation is to those that are in Christ,' Rom. 8:1. But this belongs to such (as it is in other appeals) who must see themselves condemned, before they can have the benefit of this appeal. There is no flying to mercy unless we find ourselves in need. But to come to some observations. In the first place, we may see by this example that the soul of a Christian apprehends God according to its estate, to comfort itself, and therefore beholds him as a forgiving God. And therefore the children of God, when they are at the lowest, they recover themselves with something they find in God's nature and promise, and to that end have a spirit of faith to trust and rely upon God; and those that have it not, sink lower and lower.
这节经文包含了一个祝福的呼吁。上帝有一个公正的法庭和一个怜悯的审判庭。如果上帝按照公正来审查我们所做的事情，我们无法站立：“但在主那里有怜悯和宽恕。”因此，这是一个从公正的宝座上向怜悯的座位上的呼吁；然而，这并不完全是一个呼吁，因为它有一些限制。首先，呼吁通常是为了帮助那些无辜的人。然而，我们天生都是不洁的。再者，呼吁大多是基于发现不足或在处理案件中采取暴力间接手段。这绝对不能归咎于上帝，因为他既不严厉也不不足，也不受间接手段的影响；因为他不看人的外貌。再者，呼吁是从一个下级法庭向一个上级法庭的。但在这里不是这样，因为我们是从上帝向上帝呼吁；从装备有公正的上帝，按照法律审查，到装备有爱的父上帝，以福音中的安慰的应许看待我们；从西奈山到锡安，从摩西到基督。 在这个呼吁中，就像其他呼吁一样，法律的前一句话，即我们被“诅咒”的那句话，完全被废除了，所以“在基督里的人没有被定罪”，罗马书 8:1。但这只适用于那些（就像其他呼吁一样），他们必须在获得这个呼吁的好处之前看到自己被定罪。除非我们发现自己有需要，否则我们无法寻求怜悯。但是让我们来做一些观察。首先，我们可以通过这个例子看到，基督徒的灵魂根据自己的状态来理解上帝，以安慰自己，因此将他视为一个宽恕的上帝。因此，上帝的儿女们，当他们处于最低谷时，会通过在上帝的本性和应许中找到的某些东西来恢复自己，并为此而有一个信心的灵魂来信靠上帝；而那些没有这种信心的人会越陷越深。

A soul stung with sin, should fly to the free mercy of God
一个被罪恶刺痛的灵魂，应该飞向上帝自由的怜悯

Doct. 1. Here we may observe, that the Christian soul, once stung with sin, flies to the free mercy of God for ease. Let a sinner be in Haman's estate, tell him of all pleasures, whatever they be, he cares not; nothing but pardon delights his soul. David, a king, a prophet, a man after God's own heart, Acts 13:22, beloved of his people, wonderfully graced, yet being troubled with his sin, could not stand. He respects not his outward privileges, prerogatives, majesty, and the like. No; he is the blessed man to whom God imputes no sin, Ps. 32:1. And this is the reason why so much is attributed still to the blood of Christ, everywhere, in the Scripture; because the soul once pricked, finds no ease nor cure but in it principally, yet not excluding the other merits and obedience of Christ. And David, when he would raise up his soul to praise God, describes him to be a God 'forgiving sin and healing infirmities,' Ps. 103:3; and therefore we should, when our consciences are burdened, go as Joab did and catch hold on the horns of the altar, to the mercy of God. There live and there die. And though the conflict be never so great, we shall at length find that, as Jacob, we shall be children of Israel, and such as shall prevail with God, and that for our depth of misery, he hath a depth also of mercy; and this mercy will appear either in preserving us from sin, before we are fallen into it, or rescuing us from it if once we be fallen into it.
医生 1. 在这里我们可以观察到，基督徒的灵魂一旦被罪恶刺痛，就飞往上帝的自由怜悯寻求安慰。让一个罪人处于哈曼的境地，告诉他所有的快乐，无论是什么，他都不在乎；只有赦免才能让他的灵魂欢喜。大卫是一个国王，一个先知，一个合神心意的人，使徒行传 13:22 所说，他深受人民的爱戴，蒙受了极大的恩宠，然而当他因自己的罪而困扰时，他无法站立。他不看重自己的外在特权、特殊地位、威严等等。不；他是那蒙上帝不算为罪的人，诗篇 32:1。这就是为什么圣经中到处都赞美基督的宝血的原因；因为一旦灵魂被刺痛，除了主要的宝血之外，找不到任何安慰和治愈，但这并不排除基督的其他功德和顺服。大卫在赞美上帝时，描述他是一个“赦免罪孽，医治疾病”的上帝，诗篇 103:3；因此，当我们的良心负担重时，应该像约押一样，抓住祭坛的角，寻求上帝的怜悯。在那里生活，在那里死去。 虽然冲突可能非常激烈，但我们最终会发现，就像雅各一样，我们将成为以色列的子民，并且能够与上帝同行。无论我们的痛苦有多深，他也有无尽的怜悯；这种怜悯要么在我们陷入罪恶之前保护我们，要么在我们陷入罪恶后拯救我们。

God only can relieve a guilty conscience
只有上帝能够宽慰内疚的良心

Quest. But how comes it, may some say, that God forgives? Doth he it without satisfactions?
但是，有人可能会问，上帝为什么会原谅？他是不是没有要求赎罪呢？

Ans. I answer, No.
答案是，不。

Quest. How then is it done, seeing he hath decreed that without blood shall be no remission? Heb. 9:22.
问题：既然他已经决定，没有流血就没有赦免，那么这是如何完成的呢？希伯来书 9:22。

Ans. I answer, This is done in Christ.
答：我回答，这是在基督里完成的。

Quest. But why is he not mentioned here, nor in the Old Testament neither?
但是为什么他在这里没有被提及，旧约圣经中也没有提到他呢？

Ans. I answer, He was laid down to us in the Old Testament, in types and promises; for what other was the paschal lamb but 'the Lamb of God taking away the sins of the world,' by sprinkling our hearts with his blood? He was the priest that, before he could open an entrance into the holy of holies for us, must first shed blood and offer sacrifice. What signified the ark with the law covered within it, the mercy-seat upon it, and over them two cherubins covering one another, but Christ our ark covering the curses of the law, in whom is the ground of all mercy? 'which things the angels desire to pry into,' 1 Pet. 1:12, as into the pattern of God's deep wisdom. And whenas any prayed in the temple they looked towards the mercy-seat, what meaneth it other than that, whenever we do pray to God, we should behold Christ, through whom God appears to be merciful and gracious? What signified the temple, towards which they looked when they prayed, 2 Chron. 6:38, Dan. 6:10, but that we in our prayers should evermore have reference to our temple Christ Jesus? And being thus assured, we may safely pass the flaming fire of God's justice. If there were any other to be trusted besides Christ, there would be no peace of conscience. The sinner would argue, I am a creature, my sin is infinite; no creature can satisfy, they are not infinite; angels cannot stand; it must be an infinite majesty that must satisfy, and it must be with blood. Now, Christ by his blood hath obtained eternal redemption for us, and therefore none but Christ, none but Christ! He is God-man, making God and man at one. It is his nature, and it is his office. So as God is just as well as merciful; for as it is Rom. 3. 24th and 25th verses, 'God the Father hath proposed or set forth Christ' in types and figures 'to be a propitiation,' alluding to the mercy-seat, 'to declare his righteousness and justice, that he may be just in punishing sin,' that is in Christ; 'and a justifier of the sinner that believes in Christ Jesus,' because he accepted of Christ's satisfaction, so as his mercy devised a remedy to satisfy his justice. Thus much in general; now to come to particulars. First, take it exclusively, and we may observe,
答案：他在旧约中以类型和应许的形式向我们展示，因为除逾越节羔羊外，还有谁能通过洒上他的血来“除去世人的罪孽”呢？他是那位在为我们打开至圣所的入口之前，必须先流血献祭的祭司。方才提到的方舟，里面覆盖着律法，上面有施恩座，两个基路伯相互遮掩，这一切不就是指基督吗？他是我们的方舟，遮掩着律法的咒诅，是一切怜悯的根基。“这些事，就是天使也切切地想要探究”，彼得前书 1:12，因为这是上帝深奥智慧的模式。当有人在圣殿里祷告时，他们朝着施恩座看，这意味着每当我们向上帝祷告时，我们应该仰望基督，通过他，上帝显现出他的怜悯和恩慈。他们祷告时朝着的圣殿，不就是指我们在祷告中应该时刻以我们的圣殿基督耶稣为参照吗？既然有了这样的确信，我们就可以安然度过上帝公义的烈火。 如果除了基督之外还有其他可信赖的人，那就不会有良心的平安。罪人会争辩说，我是一个受造之物，我的罪是无限的；没有任何受造之物能够满足，它们并非无限；天使无法站立；必须是无限的威严来满足，并且必须是以血的方式。现在，基督通过他的血为我们获得了永恒的救赎，因此除了基督之外没有其他人，除了基督之外没有其他人！他是神人，使神和人合而为一。这是他的本性，也是他的职责。因此，上帝既公义又怜悯；正如罗马书 3 章 24 和 25 节所说，上帝父亲通过类型和形象提出基督作为“挽回祭”，指的是怜悯座，以宣告他的公义和正义，使他在惩罚罪恶时保持公正，即在基督里；并且是那些相信基督耶稣的罪人的辩护者，因为他接受了基督的满足，所以他的怜悯设法满足了他的公正。总的来说就是这样；现在来谈具体的事情。首先，将其独占，我们可以观察到，

God only forgives sin
只有上帝能够宽恕罪恶

Doct. 1. That only God can release a guilty conscience; only he can speak peace to a soul in distress. Ministers indeed have keys to open and shut heaven; but they use them only ministerially, as they find persons disposed, but Christ independently. Now, then, whenas man assumes this prerogative to himself, as the popes were wont to do, giving indulgences, it is no other than to set them in the place of God. 'I, even I, forgive sin,' saith God, Jer. 31:34. None can quiet the conscience but one that is above the conscience, which is God, who is only* the party offended; though there be also an offence against men. This ought to comfort us, that we have to do with a forgiving God, Neh. 9:31. There is none like to him, to whom it is natural to remit and forgive sin. It is his name: Exod. 34:6, 'Forgiving iniquities, transgressions, and sins,' all manner of sins; sins against knowledge and against conscience; with him is plentiful forgiveness.
只有上帝能释放有罪的良心；只有他能给困扰的灵魂带来平安。牧师们确实有打开和关闭天堂的钥匙；但他们只是按照人们的意愿使用，而基督是独立的。当人们像教皇一样自行决定这种特权，发放赎罪券时，这无异于把他们置于上帝的位置。上帝说：“我，就是我，赦免罪孽。”（耶利米书 31:34）只有那位高于良心的人才能安抚良心，这位人就是上帝，他是唯一受冒犯的一方，尽管也有冒犯他人的行为。这应该让我们安慰，我们与一个宽恕的上帝打交道（尼希米记 9:31）。没有人能像他那样，宽恕和赦免罪孽是他的天性（出埃及记 34:6），他宽恕各种各样的罪孽，无论是对知识还是对良心的冒犯，他都有丰盛的宽恕。

Doct. 2. Secondly, Observe that as God only forgives sin, so he ever forgives sin. It is always his nature, as the fire always burns; as he is Jehovah, he is merciful. John 1:29, Christ he is 'the Lamb of God,' that doth take away the sins of the world. It is a perpetual act; as we say the sun doth shine, the spring doth run. He is, Zech. 13:1, that 'fountain that is opened for sin and uncleanness.' Mercy is his nature, and forgiveness is an effect of his mercy.
医生 2. 其次，要注意，上帝只赦免罪恶，他永远赦免罪恶。这是他的本性，就像火永远燃烧一样；他是耶和华，他是仁慈的。约翰福音 1:29，基督是“神的羔羊”，他除去世人的罪恶。这是一个永恒的行为；就像我们说太阳照耀，春天流动一样。他是撒迦利亚书 13:1 中“为罪恶和污秽而开启的泉源”。仁慈是他的本性，宽恕是他仁慈的结果。

Obj. Therefore it is no satisfying objection that the distressed soul will be ready to make, that God was merciful to David and Peter, but how can he be to me, miserable sinner? For God, as he forgave Peter, Paul, David, so he forgives now. He is a fountain of mercy never drawn dry. He is unchangeable; and therefore we are not consumed, Mal. 3:6; and Christ is the same 'yesterday, and to-day, and for ever.' The consideration of this should be as a perpetual picture in our hearts.
因此，对于那些困扰的灵魂而言，他们可能会提出一个不令人满意的反对意见，即上帝对大卫和彼得是仁慈的，但他如何对待我这个可怜的罪人呢？因为上帝，就像他宽恕了彼得、保罗、大卫一样，现在也宽恕我们。他是一泓永不干涸的怜悯之源。他是不变的；因此我们没有被毁灭，玛拉基书 3:6；基督是昨天、今天、直到永远一样。对此的思考应该成为我们心中永恒的画面。

God's mercy is free
上帝的怜悯是免费的

Doct. 3. Thirdly, Hence we may gather, that God's mercy is free, and from himself. Though in us is sin and iniquity, yet in thee is mercy; and therefore God saith, I do not this for your sakes, but for mine own sake, Ezek. 36:22. Yet must not this be understood so as if it were freely and only from God the Father, excluding Christ. But therefore it is, in that we shall stand in need of no satisfactory merits of our own. Away therefore with popish doctrines of satisfactions by our own works. The holy man saith not, with thee is justice to take my works as satisfaction for my sin. No; though this holy man were a gracious man, yet mercy is all his plea. And if the question be, how the sinner stands free from punishment and entitled to all good, it is from forgiveness, which is from God's mercy, grounded on Christ's satisfaction. All is laid upon him, Isa. 53:5. He was wounded for our transgressions; he bore our sorrows; he was made sin for us, that knew no sin, 2 Cor. 5:21. The nature of man will hardly stoop to this divine truth. But the Spirit teacheth us to rely on the free forgiveness of God in Christ; and therefore Christ and his apostles bid such 'believe on the Lord Jesus Christ, and thou shalt be saved.' We may think this an easy lesson. But hereafter, when God shall open our sins and lay them upon our consciences, they will then tell us fearful things. There is no hope! thou must be damned! Against such times lay up grounds of comfort; and let this text be a haven to resort to. It is true, 'if thou markest what is done amiss, who can stand? but there is mercy with thee that thou be feared.'
第三，由此我们可以得出结论，上帝的怜悯是自由的，来自他自己。虽然我们身上有罪恶，但在你那里有怜悯；因此上帝说，我这样做不是为了你们，而是为了我自己的缘故，以西结书 36:22。然而，这不应该被理解为仅仅是来自上帝父亲的自由，排除了基督。但因为我们不需要我们自己的满意的功德。所以，摒弃罗马教义中通过我们自己的行为来满足的观点。这位圣人并没有说，你那里有公正，可以把我的行为作为对我的罪的满足。不；虽然这位圣人是一个有恩典的人，但他所依靠的只有怜悯。如果问题是，罪人如何免于惩罚并享有一切美好，那就是因为宽恕，这是来自上帝的怜悯，以基督的满足为基础。一切都放在他身上，以赛亚书 53:5。他为我们的过犯受了伤；他担当了我们的痛苦；他为我们成为了罪，而他自己并不认识罪，哥林多后书 5:21。人的本性很难接受这个神圣的真理。 但圣灵教导我们要依靠基督中神的自由宽恕；因此，基督和他的使徒吩咐我们要“信靠主耶稣，就必得救。”我们可能认为这是一课容易的。但将来，当上帝揭示我们的罪恶并将其放在我们的良心上时，它们将告诉我们可怕的事情。没有希望！你必定会受到谴责！在这样的时刻，要寻求安慰的根据，并让这段经文成为避难所。的确，“你若究察罪孽，谁能站得住呢？但在你那里有赦免，使人敬畏你。”'

The best Christian needs forgiveness
最好的基督徒需要宽恕

Doct. 4. Fourthly, We may from hence observe, that the best Christian and most gracious man alive needs forgiveness of his sins; for where the conscience is enlightened it will discover what corruption it finds, and so the necessity of being delivered. So 1 John 2:1, 'If any man sin, we have an advocate;' that is, such as I am, have need of an advocate; and one reason may be, because indeed such see in their sins much more ingratitude than others, for they sin against the knowledge of God's love to their souls in forgiving former sins; and then to fall into sin again, it is as broken bones, Ps. 51:8. And the apostle, 2 Cor. 5:20, speaking to the believing Corinthians, 'I beseech you to be reconciled to God;' for Christ was made sin for us; for you, and for me. Even we sin daily, and stand in need of reconciliation. We must daily pray, 'Forgive us our sins,' yea, the best of the disciples must do it. If we come not with this petition, 'our sins are written with a pen of iron, and with the claw of an adamant,' Job 19:24.*
第四点，我们可以从这里观察到，即使是最好的基督徒和最有恩典的人也需要得到他们的罪的宽恕；因为当良心被启迪时，它会揭示出它所发现的腐败，并且需要得到解脱。约翰一书 2:1 说，“若有人犯罪，我们有一位中保。”也就是说，像我这样的人需要一位中保；其中一个原因可能是，因为实际上这样的人在自己的罪中看到了比其他人更多的忘恩负义，因为他们在犯罪时违背了上帝对他们灵魂的爱，上帝原谅了他们以前的罪；然后再次犯罪，就像是断了的骨头，诗篇 51:8。使徒保罗在哥林多后书 5:20 中对信靠基督的哥林多人说，“我劝你们与上帝和好。”因为基督为我们成了罪；为了你们，也为了我。即使是我们每天都犯罪，也需要得到和解。我们必须每天祷告，“赦免我们的罪过”，是的，就连最好的门徒也必须这样做。如果我们不带着这个请求来，“我们的罪过就用铁笔、用铁钉，永远刻在石版上。”约伯记 19:24。

Forgiveness is general to all that cast themselves on his free mercy
宽恕适用于所有将自己投入他自由怜悯中的人

Doct. 5. Fifthly, This mercy and forgiveness is general to all that cast themselves on his free mercy. It is Satan's subtilty to persuade us at the first, that sin is nothing; but when it is committed and cannot be recalled, then he tolls us it is greater than can be pardoned. No. The gospel is the power of God to salvation to all that do believe. Let none despair. It is a greater sin than the former. Deus non est desperantium pater, sed judex. God's pardon is general, to all persons, that repent of all sin, whereby he frees them from all evil. He pardons all persons: Manasses the sorcerer, Cornelius, Zaccheus, persecuting Paul. The parable of the lost sheep, the lost groat, the prodigal son, testifies it. God offers it freely, 'Why will you die, O house of Israel'? Jer. 27:13. He complains when it is neglected: 'O Jerusalem, Jerusalem, how oft would I have gathered you together'! Mat. 23:37. 'He threatens' because men will not hear, and 'he pardons all sins.' There is no disease above the skill of this Physician. He healeth all thy sins and all thy infirmities, Ps. 103:1–3. Yea, if it were possible that the sinner against the Holy Ghost could repent, there were hope in Israel concerning this! He hath pardon for sin long lived in. 'At what time soever a sinner repenteth, he will blot out his wickedness,' 2 Chron. 20:9. What though they be never so enormous? God's thoughts are not as ours, Isa. 55:8. Conscience may be overcharged with sin. We may play the harlot with many lovers; yet return to me, saith the Lord, Jer. 3:1. He that bids Peter forgive seventy seven times,† shall not he have plenteous redemption? What proportion is there between the sin of a creature, and the mercy of an infinite Majesty? He frees from all ill, from all punishment. His forgiveness is perfect. Though we be as red as crimson with sin, he will make us white as snow, Isa. 1:18. He removes our sins from his presence as 'far as the east is from the west,' Ps. 103:12.
第五，这种怜悯和宽恕是普遍适用于所有投靠他自由怜悯的人。撒旦的狡猾在于首先说服我们，罪无关紧要；但当罪行已经犯下且无法收回时，他告诉我们这个罪比能够宽恕的还要大。不，福音是神的大能，使一切相信的人得救。不要绝望。这是比前一个罪更大的罪。上帝的宽恕是普遍的，适用于所有悔改所有罪的人，从而使他们摆脱一切邪恶。他宽恕所有人：巫师玛拿西、哥尼流、撒该、迫害保罗。迷失的羊、迷失的银币、浪子的比喻都证明了这一点。上帝免费提供，'以色列家啊，你们为什么要死呢'？耶利米书 27:13。他抱怨人们忽视了这一点：'耶路撒冷啊，耶路撒冷啊，我多次愿意聚集你们'！马太福音 23:37。'他威胁'是因为人们不愿听从，'他宽恕一切罪恶'。没有这位医生无法医治的疾病。他医治你的一切罪恶和软弱，诗篇 103:1-3。 是的，如果罪人对圣灵的亵渎能够悔改，以色列对此将有希望！他对罪的赦免已经存在很久了。无论罪多么严重，神的思想与我们不同，以赛亚书 55:8。良心可能被罪过压得喘不过气来。我们可能与许多情人行淫，但耶和华说：“你们归向我。”耶利米书 3:1。那位命令彼得要宽恕七十七次的人，难道他不会有丰盛的救赎吗？一个受造物的罪与无限尊严的怜悯之间有什么比例呢？他使我们摆脱一切邪恶，一切惩罚。他的宽恕是完美的。虽然我们的罪虽红如丹，他必使我们如雪一般洁白，以赛亚书 1:18。他将我们的罪孽从他面前除去，如同东离西有多远，诗篇 103:12。

Quest. But some will say, Why corrects he then his children?
问题。但有人会说，为什么他要纠正他的孩子们呢？

Ans. I answer, not from revenging justice, for he is our Father; and what he does, it comes from love, and is mingled with love and moderated with love to our strength, and are turned by love to our good. When he follows us with prosperity, he is our alluring Father; and when he corrects us, he is our correcting, not punishing, Father, Heb. 12 from 3d to the 12th. Yet let not this be sinisterly taken. It is spoken only to the humble heart, that is broken with sin, which is the sixth general observation; there must be first sight of sin, then sense of misery, then confession of sin and begging pardon, or else none is granted. For God bestows pardon so as may be most for his glory and our comfort. What glory can he reap by pardoning those that will sin, 'because grace may abound,' Rom. 6:1, and so 'will turn the grace of God into wantonness'? Jude 4. And what comfort can we have of the pardon of our sins till we see our sins, and feel what it is to want pardon? Sight of sin and mercy are inseparable. Sometimes the sense of pardon is delayed, to make us hunger after it; sometimes it follows suddenly after sight of sin, as it did to Matthew and Zaccheus, Mat. 11:28. But one must go before the other: first, must the wind of the sight of God's anger come breaking and rending the rocky hard hearts that are within us; then comes the soft still voice speaking peace to the humble soul. The reasons may be, first, to set an edge on our prayers for forgiveness, else who would care for it. Secondly, to make us highly to esteem forgiveness of sin. The promises are sweet to the dejected soul, as a pardon is to the condemned person. Thirdly, that God might have the more glory and thanks. When we find the bitterness of sin, as it is Jer. 2:19, to be sweetened by God's mercy, then 'My soul, praise thou the Lord; and all that is within me, praise his holy name.' He forgives all my sin, and heals all my infirmities, Ps. 103:1, 2, 3. And, lastly, because our sins unrepented keep good from us, and us from the fountain of all good, and must be removed before there can be any way for mercy.
答：我回答，不是出于复仇的正义，因为他是我们的父亲；他所做的一切都是出于爱，与爱相融合，并以爱来调节我们的力量，通过爱转化为我们的利益。当他用繁荣追随我们时，他是我们迷人的父亲；当他纠正我们时，他是我们纠正而不是惩罚的父亲，来自希伯来书 12 章 3 节到 12 节。然而，不要曲解这一点。这只是对谦卑的心说的，那是因为罪而破碎的心，这是第六个普遍的观察；必须先看到罪，然后感受到痛苦，然后承认罪并乞求宽恕，否则就不会得到宽恕。因为上帝赐予宽恕是为了他的荣耀和我们的安慰。上帝如何因宽恕那些会犯罪的人而得荣耀呢？正如罗马书 6:1 所说，“罪恶增多，恩典就更加丰盛”，这样“将上帝的恩典变为放纵”？犹大书 4。我们如何在看到我们的罪和感受到需要宽恕的痛苦之前，享受到我们罪的宽恕呢？看到罪和怜悯是密不可分的。有时候宽恕的感觉会被延迟，以使我们渴望它；有时候在看到罪之后，宽恕会突然到来，就像马太和撒该一样，马太福音 11:28。 但是其中一个必须先行：首先，上帝愤怒的风必须来到我们内心坚硬的石头般的心中，打破并撕裂它们；然后，柔和而静谧的声音才会对谦卑的灵魂说出和平。原因可能是，首先，为了加强我们对宽恕的祈祷，否则谁会在意它。其次，使我们高度重视罪的宽恕。对沮丧的灵魂来说，应许就像对被判刑的人来说的赦免一样甜蜜。第三，为了让上帝得到更多的荣耀和感谢。当我们发现罪的苦涩，如耶利米书 2:19 所说，被上帝的怜悯所甜化时，‘我的灵啊，你要赞美耶和华；凡在我里面的，都要赞美他的圣名。’他赦免了我所有的罪，医治了我所有的软弱，诗篇 103:1, 2, 3。最后，因为我们未悔改的罪使我们失去了美好，使我们无法接近一切美好的源泉，在获得怜悯之前必须将其除去。

This therefore justifies those ministers that in these days of the gospel do enforce the law; and people must not be offended thereat, but suffer their consciences to be laid open, that the word may come close and home to them; and secondly, they must use the means, to come to a sense and feeling of their sin. To which end let us make sin as odious and dangerous in our eyes as we can. It is odious to God. To us it is poison and leprosy though we cherish it, and hate ministers and friends for touching it. It is abomination to God. It thrusts him out of our hearts, and puts in the devil, God's arch enemy. It causes us to prefer base pleasure, fading profits, before the favour and mercy and love of God. Must not this needs be hateful to God? But then how much more intolerable are those sins that bring neither profit nor pleasure, but causes us to thrust out God, even because we will? But this is not all, for as it is abominable to God, so it is dangerous to us; for whence comes judgments? Whence is it that the wrath of God is revealed from heaven? Rom. 1:18. Whence is sickness, disgrace, troubles? All these are the fruits of sin. Nothing makes us miserable but sin. Take a man when he lies a-dying. Ask him what troubles him? Oh! he cries out of sin, of the wrath of God. He feels not sickness, even as the gout is not felt by one that hath a fit of the stone upon him. Let us think of this in time; let us shame the devil, shame ourselves. But is this all? No. Judas saw his sin and confessed, yet was he never the better. He wanted that which should make his repentance perfect. He wanted faith to lay hold on pardon. A poor man is fit for treasure, but unless he lay hold on treasure, he shall never be rich. Therefore faith and repentance are ever joined in the gospel. Repent and believe the gospel, as was said to the jailor. So Christ saith, 'Come to me,' Mat. 11:28. Christ came to satisfy for all sin, to cure all diseases, but they must first come to him, and say, 'Lord, if thou wilt thou canst make me clean,' Mat. 8:2. and to such as these I may say, as they said to the blind man, 'Be of comfort, for Christ calls thee,' Mark 10:49.
因此，这就证明了那些在福音时代坚持执行法律的牧师们是正确的；人们不应该因此感到冒犯，而是要让他们的良心敞开，让上帝的话语触及他们的内心；其次，他们必须采取措施，让自己意识到并感受到自己的罪恶。为此，让我们尽可能地让罪恶在我们眼中变得可憎和危险。它对上帝来说是可憎的。对我们来说，尽管我们珍爱它，但它是毒药和麻风病。我们因此恨牧师和朋友触及它。它对上帝来说是可憎的。它将上帝赶出我们的心灵，让魔鬼，上帝的主要敌人进驻。它使我们更喜欢低级的快乐和短暂的利益，而不是上帝的恩宠、怜悯和爱。这难道不是对上帝的憎恶吗？但是，那些既不带来利益也不带来快乐，却因为我们的意愿而将上帝赶出的罪恶又是多么不可忍受呢？但这还不是全部，因为它不仅对上帝来说是可憎的，对我们来说也是危险的；因为灾难从何而来？上帝的愤怒从天上显露出来是从何而来？罗马书 1:18。疾病、耻辱、困扰从何而来？所有这些都是罪恶的果实。只有罪恶使我们不幸。 当一个人行将就木时，问他有什么困扰？哦！他哭诉罪恶，上帝的愤怒。他感觉不到疾病，就像得了痛风的人感觉不到结石发作一样。让我们及时思考这个问题；让我们羞辱魔鬼，羞辱自己。但这就是全部吗？不是的。犹大看到了自己的罪恶并忏悔，但他从未变得更好。他缺少使他的悔改完美的东西。他缺乏信仰来获得宽恕。一个穷人适合拥有财富，但除非他抓住财富，否则他永远不会富有。因此，信仰和悔改在福音中总是相连的。悔改并相信福音，正如对狱卒所说的那样。所以基督说：“到我这里来”，马太福音 11:28。基督来满足一切罪恶，治愈一切疾病，但他们必须首先来到他面前，说：“主啊，你若愿意，就能叫我洁净”，马太福音 8:2。对于这样的人，我可以像他们对盲人说的那样说：“安慰吧，因为基督呼召你”，马可福音 10:49。

'That thou mayest be feared.'
为了使你受到敬畏。

Fear in this place is taken for the spiritual worship of God, arising from a reverential fear mingled with love. 'Fear God and keep his commandments,' Eccles. 12:13, is the whole duty of man. So that these words being considered with the former, brings this observation to our consideration.
在这个地方，恐惧被视为对上帝的精神崇拜，源自一种敬畏的恐惧与爱的融合。"敬畏上帝，遵守他的诫命"（《传道书》12:13）是人的全部责任。因此，考虑到前文，这些话引发了我们的思考。

God's goodness stirs up to duty
上帝的善良激发了责任感

Doct. That God's goodness, forgiveness, grace, and mercy, is a means to stir up his children to all duties; and therefore we are commanded to do all things in fear: to 'work out our salvation with fear,' Philip. 2:12, eat and drink with fear; and in Jude 12, the wicked are branded with this, 'that they eat without fear.' So as whatever we do, we must do it in fear, shewing the reverence of God continually, and jealousy over ourselves, lest we should stop the light of God's countenance from us.
医生。上帝的善良、宽恕、恩典和怜悯是激励他的子民履行一切责任的手段；因此，我们被命令要带着敬畏去做一切事情：要“恐惧战兢地作成你们得救的事”（腓立比书 2:12），要带着敬畏进食进饮；在犹大书 12 节中，邪恶的人被指责为“无所畏惧地与你们同吃”。因此，无论我们做什么，都必须带着敬畏，不断地表达对上帝的尊敬，并对自己保持警惕，以免阻碍上帝的恩典之光照耀我们。

Quest. But it will be said, How is it then said 'that we should serve him without fear,' 1 Cor. 16:10, being redeemed from our enemies?
问题。但是会有人问，既然我们已经从敌人手中赎回，为什么还要说“我们应该无所畏惧地侍奉他”（哥林多前书 16:10）？

Ans. I answer, There is a twofold fear: one a slavish fear, whereof that place is meant. We should serve him without fear of damnation, of punishment, and of judgment. But the fear that we speak of here is a fear of reverence and love, that stirs us up to worship him.
答：我回答，有两种恐惧：一种是奴性的恐惧，那个地方就是指的这种恐惧。我们应该无畏地侍奉他，不惧怕被定罪、惩罚和审判。但我们在这里所说的恐惧是一种对他的尊敬和爱的恐惧，它激励我们去崇拜他。

It stirs up to faith, love, and fear
它激发了信仰、爱和恐惧

Quest. But how doth it stir to duty? may some say.
但是，它如何激发责任感呢？有人可能会问。

Ans. I answer, first, it stirs up faith in our hearts. Hope of forgiveness will cause us to cast ourselves into their arms whom we have offended. Where no hope of mercy is, there follows nothing but fear, causing us to fly away; even as we see proclamation of pardon to rebels causes them to come in, but the contrary makes them run away. Again, sense of forgiveness works more love. David's murder, Paul's persecution, Peter's denial, caused abundance of love. Where many sins are forgiven, there will be much love, Luke 7:47; and where much love is, there will be obedience to all God's commandments, for 'love is the fulfilling of the law,' Rom. 13:10. Contrarily, desperation is the ground of all sin. This is the ground of all hate. The devils they hate God. Because they know there is no remedy left for them, therefore they cannot endure the remembrance of him. Contrariwise, as it is Ps. 65:2, 'Unto thee shall all flesh come.' Why? 'For thou hearest prayer.' Again, fear and forgiveness are joined in the new covenant. 'I will put my fear in thy heart, and thou shalt not depart from me,' Jer. 32:40; and Christ, to all his, is both king, priest, and prophet. He comes to all by water as well as blood. He is become righteousness, wisdom, and holiness, 1 Cor. 1:30. Again, a Christian he will, by reason, enforce this on himself, as Paul did, 2 Cor. 5:15. Christ died for us; therefore must we live to him, and not to ourselves.
答案：首先，它激发了我们内心的信仰。对宽恕的希望会使我们投入到我们冒犯过的人的怀抱中。如果没有宽恕的希望，只会带来恐惧，使我们逃离；就像我们看到对叛乱者的宽赦宣告会使他们投降，相反的情况会使他们逃跑一样。此外，宽恕的感受会产生更多的爱。大卫的谋杀、保罗的迫害、彼得的背叛，都引发了大量的爱。在多次宽恕的地方，将会有更多的爱，如路加福音 7:47 所说；而在有很多爱的地方，将会遵守上帝的一切诫命，因为“爱是律法的总结”，罗马书 13:10。相反地，绝望是一切罪恶的根源。这是一切仇恨的根源。魔鬼们憎恨上帝。因为他们知道他们已经没有任何补救的机会，所以他们无法忍受对他的回忆。相反地，正如诗篇 65:2 所说，“凡有血气的，都要到你这里来。”为什么？“因为你垂听祷告。”再者，恐惧和宽恕在新约中是相结合的。“我要将我的敬畏放在他们心里，使他们不离开我，”耶利米书 32:40；而对于他的所有人来说，基督既是国王、祭司，又是先知。 他以水和血的形式来到所有人面前。他成为了公义、智慧和圣洁，哥林多前书 1:30。同样，一个基督徒会通过理性来强迫自己这样做，正如保罗所做的，哥林多后书 5:15。基督为我们而死，因此我们必须为他而活，而不是为自己。

Three uses of it
它的三个用途

Use 1. This therefore should cause us to take heed of all thoughts of despair. Let it be enough that we have broken the law; let us not pull a greater sin on us by denying the gospel, the mercies and truths of God. Let us by any means take heed, for Satan will join with guilty consciences, speaking with cursed Cain, 'My sin is greater than can be pardoned,' Gen. 4:13. No article of our creed is so much opposed by him, as that of the forgiveness of sin by Christ's merits, which is the very life and soul of a church. All the former articles of the creed are perfected in this, and all the following articles are effects hereof.
因此，这应该使我们警惕一切绝望的想法。我们已经违反了法律，让我们不要因为否认福音、上帝的怜悯和真理而犯下更大的罪过。无论如何，让我们谨慎行事，因为撒旦会与有罪的良心结合在一起，像诅咒的该隐一样说：“我的罪过大过无法宽恕”，创世记 4:13。我们信仰的任何一条教义都受到他的强烈反对，尤其是基督的功德所赐的罪过宽恕，这是教会的生命和灵魂。信经的所有前面的条款都在这一点上得到完善，所有后面的条款都是由此产生的效果。

Use 2. Secondly, This doctrine furnishes an answer to the papists, who lay scandals* on the doctrine of free justification by the merits of Christ, without our own works; saying that we nourish thereby carelessness in a Christian life, whenas the Scripture, and the Spirit of God in the hearts of those that are truly regenerate, do reason quite contrary. 'There is mercy with thee, that thou mayest be feared;' not that we may live as we list, for whom God forgives, he first truly humbles; whom he washes, he gives hearts to keep themselves clean; so as with the burnt child, they dread the fire ever after. No; it is themselves that overthrow good works, while they ground them on false grounds. For either they do them to satisfy God's wrath, which is slavish, or to merit by them, which is a token of a hireling; and most of their works are such, as if God should ask them, 'Who required them at their hands?' Isa. 1:12, they could never be able to answer. They, while they talk of good works, in the mean time overthrow faith and love, which should be the ground of a good work. What can they do more than a Cain or a Judas, or the wickedest man alive.
其次，这个教义对于那些诽谤基督的自由称义教义，说我们不需要自己的行为，只靠基督的功德来获得称义的教义的天主教徒提供了一个回答；他们说这样会导致基督徒生活中的漫不经心，然而圣经和真正重生的人心中的上帝之灵却持相反的观点。“在你那里有怜悯，使人敬畏你。”并不是说我们可以随心所欲地生活，因为上帝赦免我们之前，他会真正使我们谦卑；他洗净我们之后，他会给我们保持清洁的心；就像烧伤的孩子一样，他们以后会害怕火。不，正是他们自己在错误的基础上建立善行。因为他们要么是为了满足上帝的愤怒而行善，这是奴隶的行为，要么是为了通过善行获得报酬，这是雇佣工人的表现；而他们的大部分行为都是这样的，如果上帝问他们：“我要求你们这样做吗？”（以赛亚书 1:12），他们永远无法回答。他们在谈论善行的同时，却破坏了信仰和爱，而信仰和爱应该是善行的基础。他们能做的比该隐、犹大或者世上最邪恶的人还要多吗？

Secondly, We may hence gather a ground of discerning our estate, whereby we shall know whether God's mercy and forgiveness belong to us or not; for it is impossible, where there is no inward worship of God in the heart, where there is no fear and jealousy of sin, where there is no conscience of swearing, blaspheming, and such abominations, that ever such yet had any true taste of God's mercy and forgiveness. Let them not take comfort by the example of the thief on the cross, that cried for mercy and had it; for there is a time of grace, and there are some sinners, as those that flatter themselves in a course of sin, thinking to repent when they will, against which the wrath of God will smoke, Deut. 29:20. Therefore let not such soothe up themselves. Those that have their sins forgiven do fear God. Such fear not God, and therefore their sins are not forgiven. Many shall say in that day, 'Lord, Lord,' to whom Christ will profess, 'he never knew them,' Mat. 7:23; and therefore let us never assure ourselves of forgiveness, farther than we find in us a hatred of sin. For a man to live in a course of known sin, it stops the current of God's mercy; who will wound the 'hairy scalp of such as despise the patience and long-suffering of God,' Rom. 2:4. While we have time, therefore, and are young, before lusts settle themselves in us, serve the Lord with fear; deny him not the service due to him. If we do, it is just with God to take us away suddenly, or to deliver us over to an impenetrable hard heart; and when we die, that God should take away from us our senses, or to give over our consciences to such a horror and trembling fear, as shall not suffer us to come so near as to have any hope of mercy, but die in despair. Let us pray, therefore, against a careless heart, and say to him, Lord, thou camest to redeem and set me free from the works of the devil! Lord, deliver me from the power of sin and of my own corruption. For we may assure ourselves, he that never discerned this hatred of sin in him, never asked pardon from his heart; and he that never asks it shall never have it.
其次，我们可以从中得出一个判断我们处境的依据，从而知道上帝的怜悯和宽恕是否属于我们；因为在心中没有对上帝的内在崇拜，没有对罪恶的敬畏和忌惮，没有对发誓、亵渎等可憎行为的自觉，从来没有人真正尝到上帝的怜悯和宽恕。不要以钉在十字架上的贼的例子来安慰自己，他呼求怜悯并得到了；因为有一个恩典的时机，也有一些罪人，如那些自欺欺人地沉迷于罪恶的人，认为自己想什么时候悔改就什么时候悔改，对此，上帝的愤怒将会燃烧，申命记 29:20。因此，不要让这样的人安慰自己。那些得到赦免的人敬畏上帝。这样的人不敬畏上帝，因此他们的罪没有得到赦免。在那日，许多人会说：“主啊，主啊”，但基督会向他们宣告：“我从来不认识你们”，马太福音 7:23；因此，我们永远不要确信自己得到了宽恕，除非我们发现自己对罪恶有憎恶之心。 一个人生活在已知的罪恶之中，会阻碍上帝的怜悯之流；上帝会伤害那些藐视他的忍耐和宽容的人的“毛发丛生的头皮”，罗马书 2:4。因此，在我们还有时间、还年轻之际，在欲望在我们身上扎根之前，要存敬畏之心事奉主；不要拒绝给他应有的服侍。如果我们这样做，上帝有权突然带走我们，或者将我们交给一个无法渗透的顽硬的心；当我们死去时，上帝会夺走我们的感官，或者将我们的良心交给一种恐怖和颤抖的恐惧，以至于我们无法靠近，也没有任何希望得到怜悯，只能绝望地死去。因此，让我们反对冷漠的心，向他祈祷，说：“主啊，你来是为了救赎我，使我摆脱魔鬼的作为！主啊，拯救我脱离罪恶和我自己的败坏之力。”因为我们可以确信，从未在自己身上察觉到对罪恶的憎恶的人，从未从内心请求过宽恕；而从未请求宽恕的人将永远得不到宽恕。

Use. Let us in the next place learn thereby to go the right way, to work assurance of forgiveness: first, learn to see our misery; then, get persuasion that there is a remedy; then, get knowledge thereof; and then beg it. It is a preposterous course that many men take. They will change their ill courses, but without confession or acknowledgment of sin; and therefore they turn indeed, but it is from one sin to another: from being dissolute they will become covetous, and so change to the worse; for they change not from right grounds; not from love to God and hatred of sin, but ever from the love of one reigning sin to another. For all such, and all other, that either find* their sin, or think not of it, this Scripture is of excellent use; and we may speak of it as St Paul, 2 Tim. 3:16, speaks of all the Scripture, 'It is profitable for doctrine,' teaching us what we are by nature since the fall; wherein we may have remedy of our misery; how and in what manner to attain the remedy. It is profitable for 'reproof' of the doctrine of justification by works; and it is profitable for 'correction' of our lives, teaching us to avoid despair, and yet withal to avoid security. It is profitable for 'comfort' to all those that are dejected by sin, by considering the mercy of God in Christ, which is more and greater than sin in us, if we have faith to lay hold on it; so that we may say with St Augustine, Ego admisi, unde tu damnare potes me, sed non amisisti unde tu salvare potes me.
使用。让我们接下来学习如何走上正确的道路，确保得到宽恕：首先，学会看到我们的困境；然后，确信有解决办法；然后，了解解决办法；最后，祈求宽恕。许多人采取的方法是荒谬的。他们会改变自己的恶习，但不承认或承认自己的罪过；因此，他们确实改变了，但是从一种罪过转向另一种罪过：从放荡变得贪婪，从而变得更糟；因为他们的改变不是基于正确的原因；不是出于对上帝的爱和对罪恶的憎恶，而是始终从一种主导的罪恶的爱转向另一种。对于所有这样的人，以及其他任何发现自己的罪过或不考虑罪过的人，这段经文都非常有用；我们可以像保罗在提摩太后书 3:16 中所说的所有经文一样谈论它，“它有益于教导”，教导我们自从堕落以来的本性；我们可以在其中找到解决困境的方法；它有益于“责备”以行为证明称义的教义；它有益于“纠正”我们的生活，教导我们避免绝望，但同时也要避免安逸。 对于那些因罪而沮丧的人来说，“安慰”是有益的，通过考虑基督里上帝的怜悯，这怜悯比我们内心的罪更多、更伟大，如果我们有信心去抓住它的话；这样我们就可以和圣奥古斯丁一起说：“我已经犯了罪，你可以定我罪，但你没有失去拯救我的能力。”

Wait Upon God
等候上帝

Ver. 5. 'I wait for the Lord, yea, my soul waiteth.
第五版。“我等候主，是的，我的灵魂等候。”

These words do shew the estate and disposition of the holy man after his prayer. Though he had formerly sense of mercy and pardon, yet he waits for more full and sweet apprehension thereof. In them we may observe, first, though God be exceeding gracious, yet there is matter of waiting, so long as we live here on earth, for he gives not all the fulness of his blessing at once. Though he may give taste of pardon of sin in present, yet not presently deliverance out of danger. 'The light of the righteous shineth more and more unto the perfect day,' Prov. 4:18. There is no day that is perfected in an instant; and the reasons hereof may be,
这些话显示了圣人在祈祷后的状态和性情。虽然他以前有过怜悯和宽恕的感觉，但他还在等待更完全、更甜蜜的理解。我们可以观察到，首先，虽然上帝非常慈悲，但只要我们在地上活着，就有等待的事情，因为他不会一次给予所有祝福的丰满。虽然他可能会立即给予罪恶的宽恕的味道，但不会立即解救我们脱离危险。箴言 4:18 说：“义人的光越发明亮，直到日午。”没有一天能在瞬间完美；这其中的原因可能是，

Reason 1. First, To force us to search our souls, whether we be fit for blessing; whether we be thoroughly humbled, and have thoroughly repented or not. Thus dealt he with Jonas, and thus with the children of Israel for Achan's cause.
原因 1. 首先，迫使我们反思自己是否配得上祝福；是否真正谦卑并彻底悔改。他就是这样对待约拿，也是因为亚干的缘故对待以色列的子民。

Reason 2. Secondly, It may be a means to stir us up to more earnestness in seeking: to make us like the woman of Canaan, more earnest the more she was repelled.
原因 2. 其次，这可能是激发我们更加努力寻求的手段：使我们像迦南妇人一样，被拒绝得越多，就越加努力。

Reason 3. Thirdly, He gives us occasion of waiting, to shew the truth and soundness of his graces in us; otherwise should we have no means to try how the grace in us would serve us in time of need.
原因 3. 第三，他给了我们等待的机会，以展示他在我们身上的恩典的真实性和健全性；否则，我们将没有办法试验在我们需要时，我们内在的恩典将如何帮助我们。

Reason 4. Fourthly, Hereby God doth endear those favours that we want, that it may come the more welcome to us, and we be the more thankful for it. Thus God dealt with this holy man; and thus doth he with his church. For while we live here we are always children of hope; not miserable, because we have a sweet taste of what we hope for, and not perfectly happy, because we want fulness. Before Christ they hoped for his coming in the flesh; since Christ, we look for his 'second coming in glory;' in grace we look for glory; and when our souls are in glory, they look for the redemption of the bodies, and for the day of restoring of all things. 'How long, Lord, how long?' Rev. 6:10. Else would this life be heaven to us; and we should not desire or pray, 'Lord, let thy kingdom come.'
原因 4. 第四，上帝以此来珍视我们所渴望的恩惠，使其更受欢迎，我们也更感激。上帝这样对待这位圣人，也这样对待他的教会。因为我们在这里生活时，我们始终是希望的孩子；我们并不可怜，因为我们已经尝到了我们所期望的甜美滋味，但也并不完全幸福，因为我们还有所欠缺。在基督来临之前，他们期待他以肉身降临；自从基督以来，我们期待他的“荣耀再来”；在恩典中，我们期待荣耀；当我们的灵魂在荣耀中时，他们期待身体的救赎，期待万物复兴的那一天。“主啊，还要等多久？”启示录 6:10。否则，这个生命对我们来说将是天堂；我们也不会渴望或祈祷：“主啊，愿你的国降临。”

Use. And for use, This should whet in us our desires and prayers for our heavenly estate; and not make our heaven here on earth, but desire earnestly the full harvest, by considering how excellent the first-fruits of glory in this life are; and with the creature, Rom. 8:19, 'wait, and expect, and long, and groan for the time of the dissolution of all things;' and make this a note to discern of our estate; for it is a certain infallible token of a good frame of spirit in us, if we can long for that better life in the fulness, that we have here; that we can desire to be with Christ. Furthermore, note this as a difference between the estates of the wicked and the godly. The wicked must look for worse and worse continually. His best is here, and while he hath this world; but the godly, their worst is here, their best is to come.
使用。对于使用，这应该激发我们对天国的渴望和祈祷；不要把我们的天堂建立在地上，而是要真诚地渴望完全的收获，思考在这个生命中荣耀的初熟果实是多么卓越；与造物一起，罗马书 8:19，“等候、期望、渴望并为万物的终结而呻吟”；并以此作为辨别我们状态的标志；因为如果我们能渴望在这里拥有的更好的生活，渴望与基督同在，那么这是我们内心良好状态的确定无疑的标志。此外，要注意恶人和虔诚者之间的区别。恶人必须不断期待更糟糕的情况。他的最好的就在这里，在他拥有这个世界的时候；但虔诚者，他们最糟糕的是在这里，他们最好的还在未来。

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