Christ's Sufferings for Man's Sins
基督为人类的罪而受苦

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

About the ninth hour Jesus cried with a loud voice, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?—Matthew 27:46.
关于第九个小时，耶稣大声喊着说：“以利，以利，拉马撒巴各大尼？”就是说：“我的神，我的神，你为什么离弃我？”-马太福音 27:46。

THE dying speeches of men of worth, are most remarkable. At that time they stir up all their spirits and abilities which remain, that they may speak with greatest advantage to the hearts of others, and leave the deeper impression behind them.
有价值的人的临终演讲是非常引人注目的。在那个时候，他们激发出所有剩余的精神和能力，以便以最大的优势对他人说话，并留下更深刻的印象。

These be some of the last words of our blessed Saviour's, uttered from the greatest affection, with the greatest faith, and to the greatest purpose, that ever any words were spoken, and therefore deserve your best attention.
这些是我们救主最后的一些话，以最深的情感、最坚定的信仰和最伟大的目的说出来，这是有史以来任何话语所能比拟的，因此值得你最好的关注。

In this portion of Scripture you have Christ's compellation, My God; and his complaint, Why hast thou forsaken me? 1. A compellation with an ingemination or reduplication of the words, My God, my God, to shew the strength of his affection and desire of help at this time.
在这段经文中，你可以看到基督的称呼，我的神；以及他的抱怨，你为什么离弃我？1. 这是一个称呼，使用了重复的词语，我的神，我的神，以显示他在这个时候的深情和求助的渴望。

2. A complaint by way of expostulation, Why hast thou forsaken me? I will draw all that I have to say into these four propositions:
2. 为何你抛弃了我？我将把我要说的一切归纳为以下四个命题：

1. Christ being in extremity was forsaken.
基督在极度困境中被抛弃。

2. Being forsaken, he was very sensible of it; and from sensibleness complains, pouring out his soul into the bosom of his Father.
被抛弃后，他非常敏感；因此，他抱怨着，将自己的灵魂倾泻到父亲的怀抱中。

3. And not only complains, but believes certainly that his Father will help him.
而且不仅仅是抱怨，而且坚信他的父亲会帮助他。

4. And to strengthen his faith the more, he puts it forth in prayer. The fire of faith in his heart kindled into a flame of prayer (and that not in an ordinary manner, but in strong supplications), he cried out, 'My God, my God, why hast thou forsaken me?' To come to the particulars.
为了更加坚定他的信仰，他通过祈祷来表达。他心中的信仰之火燃起了祈祷之焰（不是普通的方式，而是强烈的恳求），他呼喊道：“我的神，我的神，你为什么离弃我？”具体来说，

Obs. 1. Christ was forsaken.
注意 1：基督被遗弃。

I will briefly touch upon some circumstances, and then fall upon the point itself, as,
我将简要提及一些情况，然后直接谈论重点本身，如

1. The time wherein he was forsaken—a time of darkness (the sixth hour), in which there was a darkness over the whole earth, and in the land of Judea especially. Neither had he darkness without only, but within likewise. His soul was troubled from a sense of his Father's displeasure, Mat. 26:38. Two eclipses seized upon him together,—the one of the glorious light of the sun, the other of the light of his Father's countenance. He must needs be in a disconsolate estate, and doubly miserable, that is encompassed with such darkness. Whatsoever was done to Christ our surety, shall be done to all that are out of him. Blackness of darkness is reserved for them. As Christ wanted the comfort of light from heaven, so those that are out of Christ shall have no comfort from any creature at the last: the sun shall not shine upon them, the earth shall not bear them, they shall not have a drop of water to cool their tongues. They were formerly rebels against God, and now every creature is ready to serve the Lord against them. When the king is displeased with a man, which of his servants dare to countenance him?
他被遗弃的时候，是黑暗的时刻（第六个小时），整个地球上都有黑暗，尤其是在犹太地。他不仅外在有黑暗，内心也是如此。他的灵魂因为感受到父神的不悦而痛苦，马太福音 26:38。两种黑暗同时降临在他身上，一种是太阳辉煌的光芒被遮蔽，另一种是他父神的慈容之光消失。被这样的黑暗包围，他必然处于孤独和痛苦之中。凡是对基督我们的保证所做的，也将对所有离开他的人做同样的事。黑暗的黑暗为他们所保留。正如基督失去了来自天堂的光明的安慰，那些离开基督的人在最后也将无法从任何生物那里得到安慰：太阳不会照耀他们，大地不会承载他们，他们连一滴水来冷却舌头都没有。他们曾经是上帝的叛逆者，现在每一个生物都准备为主对抗他们。当国王对一个人不满意时，他的仆人敢支持他吗？

This darkness being in Judea, did likewise portend the miserable condition of the Jews here, and that eternal darkness in the world to come, which should be their portion if they repented not.
这种黑暗存在于犹太地，同样预示着这里犹太人的悲惨境况，以及来世的永恒黑暗，如果他们不悔改，那将成为他们的命运。

2. Another circumstance may be this, God was a great while ere he removed his heavy displeasure from Christ. He was three hours in torment; and though God delayed him long, yet he said nothing till now by way of complaint. We should beware of darkness of spirit in trouble. God may delay help to his dearest children, as here he did to his only Son, to perfect the work of sanctification in them. Therefore, submit to his will, rest contented with whatever he sends, look to thy Head and Saviour, &c. But of this more anon.
另一种情况可能是这样的，上帝在解除对基督的严厉不满之前花了很长时间。他在痛苦中度过了三个小时；虽然上帝拖延了很久，但他直到现在才抱怨。我们应当警惕在困境中的心灵黑暗。上帝可能会延迟对他最亲爱的子女的帮助，就像他在这里对他唯一的儿子所做的那样，以完善他们的成圣工作。因此，顺服他的旨意，对他所派遣的一切心满意足，仰望你的头和救主，等等。但这些我会在后面详细讲解。

3. His greatest grief and conflicts were towards his latter end, towards the shutting up and close of his life. Though a little after he saith, 'All is finished,' yet now he cries out, 'My God, my God, why hast thou forsaken me?' Afflictions are sharpest toward our ends. I speak this for prevention of discomfort in those that find extremities upon them. When miseries are extreme, help is nearest. They will either mend or end then. The darkness is thickest a little before the morning appears; and Satan raged most a little before his casting down.
他最大的悲伤和冲突发生在他晚年，生命即将结束之际。虽然他稍后说，“一切都完成了”，但现在他呼喊着，“我的神，我的神，你为什么离弃我？”苦难在我们生命的尽头最为尖锐。我说这话是为了防止那些遭受极端困境的人感到不安。当苦难达到极点时，帮助就在附近。那时要么会好转，要么会结束。黑暗在黎明前最浓厚；撒旦在被推翻前最猖狂。

As also to prevent security from seizing upon people. Take heed of deferring repentance till thy last hours; there may be a confluence of many extremities then upon thee, pains of body, terrors of conscience, Satan's temptations, God's wrath, &c. When all these meet together, and the poor soul, in its best strength, finds enough to do to conflict with any one of them, what an unhappy condition will that be! Oh, put not off your repentance to this time. But I pass these circumstances, and come to the point of forsaking itself.
也为了防止安全人员扣押人员。当心不要推迟悔改直到最后时刻；那时可能会有许多极端情况同时降临在你身上，身体的痛苦、良心的恐惧、撒旦的诱惑、上帝的愤怒等等。当所有这些都同时发生，而可怜的灵魂，在最好的状态下，发现自己已经足够努力去与其中任何一个抗争，那将是多么不幸的境地啊！哦，不要把你的悔改推迟到这个时候。但我跳过这些细节，来到放弃自己的要点。

In the unfolding whereof I will shew,
我将展示其中的展开

1. In what sense Christ was forsaken.
基督被遗弃的意义是什么。

2. In what parts he was forsaken.
他被遗弃在哪些地方。

3. Upon what ground. And,
根据什么理由。而且，

4. To what end all this forsaking of Christ was.
这一切背弃基督的目的是什么。

For the first, forsaking is nothing else but when God leaves the creature to itself, either in regard of comfort or of grace and assistance. I will shew you how Christ was left of his Father, and how he was not left.
首先，放弃不过是上帝将受造物自行离开，无论是在安慰还是恩典和帮助方面。我将向你展示基督如何被他的父亲离弃，以及他如何没有被离弃。

(1.) How Christ was not forsaken. He was not forsaken in regard of God's love, for 'My Father loveth me,' saith he, John 3:35, 'because I give my life for my sheep,' John 10:11. God never loved Christ more than now, because he was never more obedient than at this present.
基督并未被遗弃。他并未因上帝的爱而被遗弃，因为他说：“父爱子，已将万有交在子手中。”（约翰福音 3:35），“我是善牧；善牧为羊舍命。”（约翰福音 10:11）上帝从未像现在这样更爱基督，因为他从未像现在这样顺服。

(2.) Nor in regard of union, for there was no separation of his divine nature from the human. There was a suspension of vision, indeed; he saw no comfort for the present from God, but there was no dissolution of union; for the divine nature did many things in this seeming forsaking. That was it which supported his human nature to sustain the burden of our sin and the wrath of God, as also that gave merit and worth of satisfaction to his sufferings.
（2）也不是因为合一的关系，因为他的神性与人性并没有分离。确实，他的视野被暂时中断了；他没有从上帝那里得到任何安慰，但并没有解除合一的状态；因为在这种看似被遗弃的情况下，他的神性做了许多事情。正是这些事情支撑着他的人性，使他能够承受我们的罪恶和上帝的愤怒，也使他的受苦具有了价值和满足的功效。

(3.) Neither was this forsaking in regard of grace, as if faith, or love, or any other grace, were taken from Christ. Oh, no; for he believed, before he said, 'My God, my God.' Would he have committed his dearest jewel into the hands of God if he had not believed in him?
这并不是因为恩典而放弃，好像信仰、爱或其他任何恩典都被夺走了。哦，不，因为他在说“我的神，我的神”之前就已经相信了。如果他不相信神，他会把他最珍贵的宝石交托给神吗？

Quest. How, then, was Christ forsaken?
问题：那么，基督是如何被遗弃的？

Ans. 1. In regard of his present comfort and joy. He could not else have been a sacrifice; for as we cannot suffer by way of conformity to Christ, unless there be some desertion, that we may know the bitterness of sin, no more could Christ have suffered for our iniquities had there not been a suspension of light and comfort from his gracious soul.
就他目前的舒适和喜悦而言。他不可能成为一个牺牲品；因为我们不能通过与基督一致的方式来受苦，除非有一些被遗弃，以便我们能够体验罪恶的苦涩，同样，如果基督的恩典之魂没有被剥夺光明和安慰，他也不能为我们的罪孽受苦。

2. He was not only privatively deprived of all joy and happiness, but positively he felt the wrath and fury of the Almighty, whose just displeasure seized upon his soul for sin, as our surety. All outward comforts likewise forsook him. The sun withdrew his light from above, and everything below was irksome to him. He suffered in all the good things he had, body, soul, good name, in his eyes, ears, hands, &c. He was reproached, and forsaken of all comforts about him. He had not the common comfort of a man in misery, pity; none took compassion upon him; he was the very object of scorn.
他不仅被剥夺了所有的快乐和幸福，而且他还感受到了全能者的愤怒和狂怒，因为他作为我们的担保人而为罪行受到了上帝的公正不满。所有的外在安慰也离他而去。太阳从天上消失了光芒，而地上的一切对他来说都是痛苦的。他在所有他拥有的好东西中受苦，包括身体、灵魂、美名、眼睛、耳朵、手等等。他受到了责备，被所有周围的安慰所抛弃。他没有作为一个处于困境中的人的常见安慰，即怜悯；没有人对他表示同情；他成了被嘲笑的对象。

Quest. But in what part was Christ forsaken?
但是基督在哪个部分被遗弃了？

Ans. In all, both in body and soul too, as may plainly appear.
总的来说，无论是在身体上还是在灵魂上，都可以明显地看出。

(1.) First, because he was our surety, and we had stained our souls, and bodies too, offending God in both (but in soul especially, because that is the contriver of all sin, the body being but the instrument). Some sins we call spiritual sins, as pride, malice, infidelity, and the like; these touch not the body, yet are the greatest sins of all other.
首先，因为他是我们的担保人，而我们已经玷污了我们的灵魂，也玷污了我们的身体，在两者中都得罪了上帝（但尤其是灵魂，因为它是所有罪恶的策划者，身体只是工具）。有些罪我们称之为精神罪，如傲慢、恶意、不信仰等等；这些罪不触及身体，却是所有其他罪中最大的罪。

(2.) Secondly, if he had not suffered in his soul the sense of God's displeasure why should he thus cry out, whenas the poor thieves that suffered by him made no such exclamation? If he had suffered in body only, the sufferings of Paul and Moses had been more, for they wished to be separated from the joys of heaven out of a desire to promote God's glory on earth. Therefore it was, he saith in the garden, 'My soul is heavy unto death,' Mat. 26:38.
其次，如果他的灵魂没有承受上帝不悦的感觉，为什么他会这样呼喊呢？而那些与他一同受苦的可怜的贼却没有发出这样的呼喊？如果他只是身体上受苦，那么保罗和摩西的苦难更多，因为他们希望为了促进上帝的荣耀而与天堂的喜乐分离。因此，他在园中说：“我的心忧伤得要死”，马太福音 26:38。

Obj. Some will grant that Christ suffered in soul, but, say they, it was by way of sympathy, for there are sufferings of soul immediately from God, and sufferings by way of sympathy and agreement with the body, whenas the soul hath a fellow-feeling of the torments thereof; and so Christ suffered in soul indeed.
有些人会承认基督在灵魂上受苦，但他们说，这是出于同情的方式，因为灵魂会直接从上帝那里受苦，也会通过与身体的同情和一致而受苦，当灵魂对身体的痛苦有共鸣时；所以基督确实在灵魂上受苦。

Ans. That is not all, beloved, but there were immediate sufferings, even of his soul also, which he groaned under. God the Father laid a heavy stroke upon that. He was smitten of the Lord, Isa. 53:4; and when God deals immediately with the soul himself, and fills it with his wrath, no creature in the world is able to undergo the same. None can inflict punishment upon the soul but God only. Satan may urge and press arguments of discouragement, and affright us with God's displeasure; but the inflicting of anger upon the soul issues immediately from the hand of the Almighty. We must here, therefore, consider God as a righteous Judge, sitting in heaven in his judgment-seat, taking the punishment of the sins of all his people upon Christ. There was a meeting together of all the sins of the faithful, from Adam to the last man that shall be in the world, as it were, in one point upon him, and the punishment of all these was laid on his blessed shoulders, who suffered for them in both body and soul.
这还不是全部，亲爱的，他的灵魂也遭受了即时的痛苦，他在其中呻吟。上帝父亲对此施加了沉重的打击。他被主击打，以赛亚书 53:4；当上帝直接对待灵魂，并使其充满愤怒时，世界上没有任何生物能够承受相同的痛苦。除了上帝之外，没有人能够对灵魂施加惩罚。撒旦可能会用挫败的论据来威胁我们，并使我们害怕上帝的不悦；但对灵魂的愤怒是直接来自全能者的手。因此，我们必须将上帝视为一个公正的法官，坐在天堂的审判座上，将他百姓的罪孽的惩罚都加在基督身上。信徒们从亚当到世界上最后一个人的所有罪孽，仿佛都集中在他身上，所有这些罪孽的惩罚都加在他祝福的肩上，他为这些罪孽在身体和灵魂上受苦。

3. Conclusion. But how could Christ be forsaken of God, especially so forsaken as to suffer the anger of his father, being an innocent person?
结论。但是基督如何会被上帝抛弃，尤其是被抛弃到遭受他父亲的愤怒，他明明是一个无辜的人？

Ans. 1. I answer, first, the Paschal lamb was an innocent creature, yet if the Paschal lamb be once made a sacrifice, it must be killed. Though Christ were never so unblameable, yet, if he will stoop to the office of a surety, he must pay our debt, and do that which we should have done. If a prince's son become a surety, though his father love him and pity him never so much, yet he will say, Now you have taken this upon you, you must discharge it.
答案 1：首先，我回答，逾越节羔羊是一只无辜的生物，然而，如果逾越节羔羊一旦成为祭品，就必须被杀死。虽然基督从来没有那么无可指责，但如果他愿意屈尊担任担保人的职责，他必须偿还我们的债务，并做我们应该做的事情。如果一个王子的儿子成为担保人，尽管他的父亲再怎么爱他和同情他，他也会说，现在你已经承担了这个责任，你必须履行它。

2. Secondly, as in natural things the head is punished for the fault of the body, so Christ, by communicating his blessed nature with ours, made up one mystical body, and suffered for us.
其次，正如在自然事物中，头部因身体的过错而受到惩罚，所以基督通过将他神圣的本性与我们的本性相融合，构成了一个神秘的身体，并为我们受苦。

Quest. But upon what ground should Christ become our surety?
基督为何成为我们的担保人？

Ans. 1. Because he was able to discharge our debt to the uttermost. He was more eminent than all mankind, having two natures in one, the manhood knit to the Godhead.
因为他能够完全偿还我们的债务。他比所有人都更杰出，拥有两个本质，人性与神性紧密结合。

2. Christ most willingly gave himself a sacrifice for us.

3. He was designed and predestinated to this office, yea, he was anointed, set out, and sealed for this business by God himself; and is not this sufficient ground why he should become our surety? especially if we consider,
他被设计和预定为这个职位，是的，他被上帝亲自膏选、派遣和封印，为这项事业做好准备；难道这不足以成为他成为我们的担保人的充分理由吗？尤其是如果我们考虑到，

4. That Christ took the communion of our nature upon him for this very end, that he might be a full surety, that his righteousness being derived to us, and our guilt to him, God's wrath might be satisfied in the self-same nature that offended. You see in societies and cities, if some people offend, the whole city is oftentimes punished. Though perhaps many are guiltless in it, yet by reason of the communion, all are punished. So likewise a traitor's son, that never had any hand in his father's sin, but behaved himself as an honest subject should do, yet, having communion with the person of his father, being indeed a piece of him, is thereupon justly disinherited by all law.
基督接受了我们的本性的交流，目的就是成为一个完全的担保人，他的义被传给我们，我们的罪被传给他，上帝的愤怒可以在冒犯的同一本性中得到满足。你可以看到在社会和城市中，如果有人犯错，整个城市往往会受到惩罚。尽管可能有许多人是无辜的，但由于交流的关系，所有人都会受到惩罚。同样，一个叛徒的儿子，从来没有参与过他父亲的罪行，但是因为与他父亲的人格有交流，实际上是他的一部分，因此被所有的法律合理地剥夺了继承权。

Obj. But how could Christ take our sins upon him and not be defiled therewith?
但是基督如何能够承担我们的罪而不被污染呢？

Quest. He took not the stain of our sins, but the guilt of them. Now in guilt there is two things.
任务。他没有承担我们的罪恶污点，而是承担了罪恶的罪责。现在，罪责中有两个方面。

1. A worthiness and desert of punishment.
惩罚的价值和应得。

2. An obligation and binding over thereunto.
义务和约束。

Christ took not the desert of punishment upon him, from any fault in himself; he took whatsoever was penal upon him, but not culpable. As he was our surety, so he everyway discharged our debt, being bound over to all judgments and punishments for us.
基督并非因为自身的过错而承担惩罚的荒漠，他承担了一切惩罚，但并非有罪。他既是我们的担保人，也完全替我们偿还了债务，为我们承担了所有的审判和惩罚。

Now we owe unto God a double debt.
现在我们欠上帝一份双倍的债务。

1. A debt of obedience; and if that fail,
服从的债务；如果失败的话，

2. A debt of punishment.
惩罚的债务。

And both these hath Christ freed us from: first, by obeying the will of his Father in everything; and, secondly, by suffering whatsoever was due to us for our transgressions.
基督使我们从这两者中解脱出来：首先，通过完全顺从他父亲的旨意；其次，通过承受我们因违法行为而应受的一切惩罚。

Some heretics that would shake the foundation of our faith, will grant Christ to be a Mediator to intercede for us, and a Redeemer to set us at liberty from slavery, &c., but not to be a surety to pay our debt, by way of satisfaction to God for us.
一些异端邪说会动摇我们信仰的基础，他们承认基督是为我们代求的中保，是为我们从奴役中解放的救赎者，但不认同基督作为我们的担保人，以代替我们向上帝偿还债务。

Let such remember, that God's pleasure to redeem lost mankind, is not so much by way of power and strength, as by way of justice, and therefore it is said, Heb. 7:22, 'Christ is become our surety;' and Paul, when he became a mediator to Philemon for Onesimus, a fugitive servant, did it by way of surety, 'If he owe thee anything I will discharge it,' Philem. 18; and Christ Jesus our Mediator blessed for ever, so intercedeth unto God for us, as that he fully satisfies his justice for our offences.
让这样的人记住，上帝乐意救赎失落的人类，并不是通过力量和能力，而是通过公正的方式。因此，希伯来书 7:22 说，“基督成了我们的担保人”；保罗在为逃亡的奴仆狄母丢向腓利门作调解时，也是以担保的方式，“他若亏欠你什么，我就还给你”，腓利门书 18 节；我们的中保基督耶稣永远蒙福，他为我们向上帝代求，完全满足了上帝对我们罪过的公正要求。

Quest. But why was Christ thus forsaken of his Father?
但是为什么基督会被他的父亲抛弃呢？

Ans. 1. To satisfy God for our forsaking of him. Christ's forsaking was satisfactory for all our forsakings of God. Beloved, we all forsook God in Adam, and indeed what do we else in every sin we commit, but forsake the Lord, and turn to the creature? what are all our sins of pleasure, profit, ambition, and the like, but a leaving of the fountain of living waters, to fetch contentment from 'broken cisterns,' Jer. 2:13.
为了满足上帝对我们背弃他的要求。基督的背弃对我们所有对上帝的背弃都是令人满意的。亲爱的，我们都在亚当中背弃了上帝，实际上，我们每犯一次罪，不就是背弃主，转向受造物吗？我们所有的快乐、利益、野心等罪过，不都是离开活水的泉源，去从“破裂的水池”中寻求满足吗？（耶利米书 2:13）

2. But Christ was chiefly forsaken, that he might bring us home again to God, that there might be no more a separation betwixt his blessed Majesty and us.
但基督主要是被遗弃，以便将我们带回到上帝那里，使他崇高的尊严与我们之间不再有分离。

Some shallow heretics there are, that would have Christ to be an example of patience and holiness in his life and death, and do us good that way only.
有一些肤浅的异端邪说，认为基督在生活和死亡中是耐心和圣洁的榜样，只能通过这种方式对我们有益。

Oh no, beloved, the main comfort we receive from Christ is by way of satisfaction. There must be first grace, and then peace in our agreement with God. Sweetly, saith Bernard, I desire indeed to follow Christ as an example of humility, patience, self-denial, &c., and to love him with the same affection that he hath loved me; but I must eat of the Passover-Lamb, that is, I must chiefly feed on Christ dying for my sins. So every true Christian soul desires to follow Christ's obedience, humility, patience, &c., and to be transformed into the likeness of his blessed Saviour. Whom should I desire to be like more than him, that hath done so much for me? But yet the main comfort I receive from Christ, is by eating his body and drinking his blood; my soul feeds and feasts itself most of all upon the death of Christ, as satisfying for my sins. And what a comfort is it that Christ being our surety, hath made full satisfaction for all our sins. Surely* we shall never be finally and wholly forsaken, because Christ was forsaken for us. Now we may think of God without discomfort, and of sin without despair. Now we may think of the law of death, the curse and all, and never be terrified—why? Christ our surety hath given full content of divine justice for wrath and law, sin and curse, &c. They are all links of one chain, and Christ hath dissolved them all. Now sin ceaseth, wrath ceaseth, the law hath nothing to lay to our charge; death's sting is pulled out. How comfortably, therefore, may we appear before God's tribunal! Oh, beloved, when the soul is brought as low as hell almost, then this consideration will be sweet, that Christ was forsaken as a surety for me; Christ overcame sin, death, God's wrath, and all for me; in him I triumph over all these. What welcome news is this to a distressed sinner! Whenever thy soul is truly humbled in the sense of sin, look not at sin in thy conscience (thy conscience is a bed for another to lodge in), but at Christ. If thou be a broken-hearted sinner, see thy sins in Christ thy Saviour taken away; see what he hath endured and suffered for them; see not the law in thy conscience, but see it discharged by Christ; see death disarmed through him, and made an entrance into a better life for thee. Whatsoever is ill, see it in Christ before thou seest it in thyself; and when thou beholdest it there, see not only the hurt thereof taken away, but all good made over to thee; for 'all things work together for the best to them that love God,' Rom. 8:28. The devil himself, death, sin, and wrath, all help the main; the poison and mischief of all is taken away by Christ, and all good conveyed to us in him. We have grace answerable to his grace. He is the first seat of God's love, and it sweetens whatever mercy we enjoy, that it comes from the fountain, God the father, through Christ unto us. I beseech you embrace the comfort that the Holy Ghost affords us from these sweet considerations.
哦不，亲爱的，我们从基督那里得到的主要安慰是通过满足感。首先必须有恩典，然后才能与上帝达成和解。伯纳德说，我确实渴望效仿基督的谦卑、耐心、自我否定等等，并以他对我的爱同样的情感来爱他；但我必须吃逾越节的羔羊，也就是说，我必须主要以基督为我的罪而死而得到滋养。所以每一个真正的基督徒灵魂都渴望效仿基督的顺从、谦卑、耐心等等，并且被转化成他那位有福的救主的样子。我应该渴望像谁一样，比起为我做了这么多事的他呢？但是我从基督那里得到的主要安慰是通过吃他的身体和喝他的血；我的灵魂最主要地以基督为我的罪而死而得到满足为食物和盛宴。基督作为我们的担保人，为我们所有的罪做了充分的赎罪。毫无疑问，我们永远不会被最终和完全地抛弃，因为基督替我们被抛弃。现在我们可以毫无不安地思考上帝，思考罪恶而不绝望。现在我们可以思考死亡的法律、诅咒等等，而不会感到恐惧——为什么呢？ 基督作为我们的担保人，已经为神的公义、愤怒、律法、罪恶和咒诅提供了充分的满足。它们都是一条链的环节，而基督已经解开了它们。现在罪恶停止了，愤怒停止了，律法没有任何指控我们的东西；死亡的毒针被拔出了。因此，我们可以如此安心地出现在上帝的审判台前！哦，亲爱的，当灵魂几乎陷入地狱时，这个思考将是甜蜜的，那就是基督作为我的担保人被遗弃了；基督为我战胜了罪恶、死亡、上帝的愤怒，以及所有这些；在他里面，我战胜了所有这些。这对一个困苦的罪人来说是多么受欢迎的好消息！当你的灵魂在罪恶的感觉中真正谦卑时，不要看着你的良心中的罪恶（你的良心是另一个人住宿的床），而是看着基督。如果你是一个破碎的罪人，看着你的罪恶在基督你的救主身上被除去；看着他为了你的罪恶所忍受和承受的一切；不要看着你的良心中的律法，而是看着基督为你履行了律法；看着他使死亡失去了武装，并为你进入了更美好的生命。 无论何种不幸，先在基督里看到它，然后再看到自己；当你在那里看到它时，不仅要看到伤害消除，还要看到所有的好处转移到你身上；因为“凡事都互相效力，叫爱神的人得益处”，罗马书 8:28。魔鬼本身、死亡、罪恶和愤怒，都有助于主要目标；基督消除了所有的毒害和祸害，并将所有的好处传递给我们。我们有与他的恩典相称的恩典。他是上帝爱的第一座位，我们享受的一切怜悯都因为它来自上帝的源头，通过基督赐予我们。我恳求你们接受圣灵从这些甜蜜的思考中给我们带来的安慰。

Again, in that Christ was forsaken; and not only so, but endured the displeasure and immediate wrath of God, seizing upon his soul, and filling his heart with anguish at this time, we may learn hence.
再次，基督被遗弃；不仅如此，他还忍受了上帝的不悦和即刻的愤怒，这愤怒侵袭了他的灵魂，使他的心充满了痛苦。我们可以从这里学到一些东西。

How to discern the ugliness of sin. 1. In what glass to look upon the ugly thing, sin, to make it more ugly unto us. Beloved, if we would conceive aright of sin, let us see it in the angels tumbled out of heaven, and reserved in chains of darkness for offending God, Jude 6; see it in the casting of Adam out of paradise, Gen. 3:23, 24, and all us in him; see it in the destruction of the old world, and the Jews carried to captivity, in the general destruction of Jerusalem, &c. But if you would indeed see the most ugly colours of sin, then see it in Christ upon the cross, see how many sighs and groans it cost him, how bitter a thing it was to his righteous soul, forcing him to weep tears of blood, and send forth strong cries to his Father, 'My God, my God, why hast thou forsaken me?' If sin but imputed to Christ our surety, so affected him that was God-man, and lay so heavy upon his soul, what will it do to those that are not in Christ? Certainly, the wrath of God must needs burn to hell; he will be a 'consuming fire,' Heb. 12:29, to all such. See sin therefore chiefly in the death of Christ. How odious it is to God, that it could be no otherwise purged away than by the death of his beloved Son. All the angels in heaven, and all the creatures in the world could not satisfy divine justice for the least sin. If all the agonies of all creatures were put into one, it were nothing to Christ's agony; if all their sufferings were put into one, they could not make satisfaction to divine justice for the least sin. Sin is another manner of matter than we take it to be. See the attributes of God, his anger against it, his justice and holiness, &c. Beloved, men forget this. They think God is angry against sin indeed, but yet his justice is soon satisfied in Christ. Oh, we must think of the Almighty as a holy God, separated from all stain and pollution of sin whatsoever, and so holy that he enforced a separation of his favour from Christ, for becoming our surety, and Christ underwent a separation from his Father, because he undertook for us. So odious is sin to the holy nature of God, that he left his Son while he struggled with his wrath for it; and so odious was sin to the holy nature of Christ, that he became thus a sacrifice for the same. And so odious are the remainders of sin in the hearts of the saints, that all that belong to God have the Spirit of Christ, which is as fire to consume and waste the old Adam by little and little out of them. 'No unclean thing must enter into heaven,' Rev. 21:27. Those that are not in Christ by faith, that have not a shelter in him, must suffer for their transgressions eternally, 'Depart, ye cursed, into everlasting fire,' Mat. 25:41; so holy is God that he can have no society and fellowship with sinners.
如何辨别罪恶的丑陋。1. 用什么镜子来看待罪恶这个丑陋的事物，使它在我们眼中更加丑陋。亲爱的，如果我们想正确地理解罪恶，让我们看看被摔出天堂并被囚禁在黑暗的锁链中以犯神的天使，犹大书 6 章；看看亚当被赶出伊甸园，创世纪 3:23, 24，以及我们所有人在他身上；看看旧世界的毁灭，犹太人被掳到囚禁中，耶路撒冷的总毁灭等等。但是，如果你真的想看到罪恶最丑陋的颜色，那么就在十字架上看到它在基督身上，看看它给他带来了多少叹息和呻吟，对他公义的灵魂来说是多么痛苦的事情，迫使他流出血泪，发出强烈的呼喊到他的父亲那里，“我的神，我的神，你为什么离弃我？”如果罪只是归咎于基督我们的保证人，如此影响了他这位既是神又是人的，对那些不在基督里的人来说，它会产生什么影响呢？毫无疑问，上帝的愤怒必定会烧到地狱；他对这样的人必定是“烧灭的火”，希伯来书 12:29。因此，主要在基督的死中看到罪。 上帝是多么厌恶罪恶，以至于只能通过他心爱的儿子的死亡来洗净。天堂中的所有天使和世界上的所有生物都无法为最小的罪过满足神的公正。如果将所有生物的痛苦合并为一体，也无法为最小的罪过向神的公正做出赎罪。罪恶并非我们所认为的那样。看看上帝的属性，他对罪恶的愤怒，他的公正和圣洁等等。亲爱的朋友们，人们忘记了这一点。他们认为上帝确实对罪恶感到愤怒，但他的公正在基督里很快得到了满足。哦，我们必须将全能者看作是一个圣洁的上帝，与一切罪恶的污染隔绝开来，他是如此圣洁，以至于他将他对基督的恩宠与我们分开，因为基督为我们担保，而基督为我们承受了与父亲的分离。罪恶对上帝的圣洁本性是如此可憎，以至于他在基督为此与他的愤怒搏斗时离开了他的儿子；罪恶对基督的圣洁本性是如此可憎，以至于他为此成为了牺牲品。 圣徒心中的罪恶残余是如此可憎，以至于所有属于上帝的人都有基督的灵，它像火一样逐渐消耗和消灭他们内心的旧亚当。启示录 21:27 说：“凡不洁净的，都不得进入天国。”那些没有凭信心与基督同在的人，没有在他里面找到庇护的人，必将永远为他们的过犯受苦，“你们这被咒诅的人，离开我，进入那为魔鬼和他的使者所预备的永火里去。”马太福音 25:41。上帝是如此圣洁，以至于不能与罪人有交往和交情。

Do you wonder why God so much hates sin, that men so little regard, not only the lewd sort of the world, but common dead-hearted persons, that set so little by it, that they regard not spiritual sins at all, especially hatred, malice, pride, &c., clothing themselves with these things as a comely garment? Certainly you would not wonder that God hates sin, if you did but consider how sin hates God? What is sin but a setting of itself in God's room, a setting the devil in God's place? for when we sin we leave God, and set up the creature, and by consequence Satan, that brings the temptation to us; setting him in our hearts before God. Beloved, God is very jealous, and cannot endure that filthy thing sin, to be in his room. Sin is such a thing as desires to take away God himself. Ask a sinner when he is about to sin, Could you not wish that there were no God at all, that there were no eye of heaven to take vengeance on you? Oh aye, with all my heart. And can you then wonder that God hates sin so, when it hates him so, as to wish the not being of God? Oh marvel not at it, but have such conceits of sin as God had when he gave his Son to die for it, and such as Christ had, when in the sense of his Father's anger he cried thus, 'My God, my God,' &c.
你是否想知道为什么上帝如此憎恶罪恶，而人们却如此轻视，不仅是世界上那些淫乱的人，还有那些冷漠无情的人，他们对罪恶如此不在乎，以至于根本不关注属灵的罪恶，尤其是仇恨、恶意、傲慢等，将这些罪恶视为一种美丽的外衣？如果你考虑到罪恶是如何憎恨上帝的，你就不会惊讶上帝憎恶罪恶了。罪恶不就是将自己置于上帝的位置，将魔鬼置于上帝的位置吗？因为当我们犯罪时，我们离开了上帝，设立了受造物，结果就是把引诱我们的撒旦，置于我们的心中超过上帝。亲爱的，上帝非常嫉妒，不能容忍那肮脏的罪恶存在于他的位置。罪恶是一种渴望夺走上帝自己的东西。问一个罪人，当他要犯罪时，你是否希望根本没有上帝，没有天眼来对你进行报复？哦，是的，我全心全意地希望如此。那么，当罪恶如此憎恶上帝，以至于希望上帝不存在时，你还能惊讶上帝如此憎恶罪恶吗？ 哦，不要对此感到惊奇，而要像上帝在为罪而使他的儿子死亡时那样对罪有这样的想法，也要像基督在感受到父亲的愤怒时大声呼喊：“我的神，我的神”，等等。

The deeper our thoughts are of the odiousness of sin, the deeper our comfort and joy in Christ will be after; therefore I beseech you work your hearts to a serious consideration what that sin is that we cherish so much, and will not be reproved for, and which we leave God and heaven, and all to embrace; conceive of it as God doth, that must be a Judge, and will one day call us to a strict account for the same.
我们对罪恶的厌恶越深，我们在基督里的安慰和喜乐就越深；因此，我恳求你们认真考虑我们如此珍爱、不愿受责备的罪是什么，我们为了它而离弃了上帝和天堂，放弃了一切；像上帝一样去理解它，因为上帝将来会作为审判者召我们严格地问责。

If Christ cried out thus, 'My God, my God, why hast thou forsaken me?' as being our surety for our sins, we may see what to conceive of sin, and of God the better.
如果基督这样呼喊：“我的神，我的神，你为什么离弃我？”作为我们罪孽的担保人，我们可以更好地理解罪和上帝。

But above all things I desire you to see often in this glass, in this book of Christ crucified (it is an excellent book to study), the mercy of God and the love of Christ, the height, and depth, and breadth of God's love in Jesus Christ, which hath no dimensions. What set God on work to plot this excellent work of our salvation and redemption by such a surety,—was it not mercy? Did not that awaken wisdom to reconcile justice and mercy to* Christ? But what stirred up this wisdom of God? Oh, bowels of compassion to man! He would not have man perish, when the angels did, without remedy.
但最重要的是，我希望你经常在这个镜子里，这本基督受难的书中（这是一本很好的研究书），看到上帝的怜悯和基督的爱，看到上帝在耶稣基督里的爱的高度、深度和广度，这是没有尺寸的。是什么让上帝着手策划这个我们的救赎和拯救的卓越工作，用这样一个确实的担保人呢？难道不是怜悯吗？难道不是怜悯唤醒了智慧，使公正与怜悯与基督和解吗？但是是什么激发了上帝的智慧呢？哦，对人类的怜悯之心！他不愿意让人类像天使一样无可救药地灭亡。

Therefore let us desire to be inflamed with the love of God, that hath loved us so much. All the favours of God in Christ tend, next after satisfaction to justice, to inflame our hearts to love him again. Wherefore else are the favours of creation and providence? How sweet is God in providing for our bodies, giving us not only for necessity, but abundance, withholding no comfort that is good for us, &c.
因此，让我们渴望被上帝的爱所点燃，因为他如此爱我们。上帝在基督里所赐予的一切恩惠，除了满足正义之外，都旨在点燃我们的心去再次爱他。否则，创造和提供的恩惠又是为了什么呢？上帝在为我们的身体提供物质上的需求时是多么甜蜜，他不仅给予我们所需，还给予丰盛，不会保留任何对我们有益的安慰，等等。

But chiefly in his masterpiece, God would have us apprehend the greatest love of all other, because there he hath set himself to glorify his mercy more than anything else! Therefore we may well cry with the apostle, 'Oh the height of his love,' &c., Ephes. 3:18. I beseech you fix your thoughts on this, think not now and then slightly of it, but dwell on the meditation of the infinite love of God in Christ, till your hearts be enlarged and warmed and inflamed with the consideration thereof; and then love will set you forward to all good works. What need we bid you be liberal to the poor, to be good subjects, just in your dealings, &c.? All this may be spared when there is a loving heart. And when shall we have loving hearts? When they are kindled and fired at God's fire; when they are persuaded of God's love, then the apprehension of his love will breed love in our hearts again; and that is the reason why the apostles are not so punctual as heathen authors in particularities of duties. They force upon men especially the love of God, and the ground-points of religion, as knowing when the heart is seasoned with that once, it is ready prepared to every good duty. Think seriously of this, 'The love of Christ constraineth me,' 2 Cor. 5:14. There is a holy violence in love; there is a spiritual kind of tyranny and prevailing in this grace.
但主要是在他的杰作中，上帝希望我们理解其他一切爱中最伟大的爱，因为在那里，他将自己设定为比任何其他事物更加荣耀他的怜悯！因此，我们可以和使徒一起呼喊：“哦，他的爱的高度”，以弗所书 3:18。我恳求你们将思想集中在这一点上，不要轻视它，而是沉浸在上帝在基督里的无限爱的沉思中，直到你们的心灵变得宽广、温暖和燃烧起来；然后爱会推动你们去做一切善事。我们需要告诉你们慷慨地对待穷人，做好公民，公正地处理事务吗？当有一颗充满爱的心时，这一切都可以省略。那么我们何时才会有充满爱的心呢？当他们被上帝的火点燃时；当他们相信上帝的爱时，对上帝的爱的理解将再次在我们的心中产生爱；这就是为什么使徒在职责的细节上不如异教作者那样准确的原因。他们特别强调上帝的爱和宗教的基本原则，因为他们知道一旦心灵被那种爱调味，它就准备好去做一切善事了。 认真思考这一点，“基督的爱催逼着我”，哥林多后书 5:14。爱中有一种神圣的暴力；在这种恩典中有一种属灵的统治和压倒性。

One thing further we may learn from this forsaking of Christ, viz., that,
这种背弃基督的行为还可以让我们学到一件事，那就是，

It is no strange thing for God's dear children to be forsaken.
神所亲爱的儿女被抛弃并不是什么奇怪的事情。

To have the apprehension of their sins, and the wrath of God, to be forsaken, in regard of sense of all comfort, do we not see it done in the natural Son? and shall we wonder that it is done in the adopted sons? We see this forsaking was in the natural branch, and shall we wonder that it is done in the grafted branches? It was done to the green tree, and shall we wonder if it be done in the dry? No, certainly.
在感知自己的罪恶和上帝的愤怒时，被抛弃，失去所有安慰的感觉，我们难道没有看到这在天然的儿子身上发生吗？难道我们会对领养的儿子也发生这样的事情感到惊讶吗？我们看到这种被抛弃发生在天然的枝条上，难道我们会对嫁接的枝条也发生这样的事情感到惊讶吗？这发生在绿树上，难道我们会对发生在枯树上感到惊讶吗？不，当然不会。

The whole church complains, Ps. 69:21; of drinking gall and worm-wood, Ezek. 36:3; that God was hid in a cloud, Lam. 3:15, &c. Both the head complains, and the body too, as we see in David, Job, and other saints; so that there is a kind of desertion and forsaking that the child of God must undergo.
整个教会抱怨，诗篇 69:21；喝苦胆和茵陈，以西结书 36:3；上帝藏身在云中，耶利米哀歌 3:15 等等。不仅是头领抱怨，身体也抱怨，正如我们在大卫、约伯和其他圣徒身上所见；因此，神的儿女必须经历一种被遗弃和被离弃的境地。

Quest. What is the ground and end of it?
问题：它的基础和目的是什么？

Ans. 1. First, God's prerogative is such, that sometimes when there is no great sin to provoke him to withdraw comfort, yet will he leave holy men to themselves, to shew that he will do as pleaseth him.
首先，上帝的特权是如此之大，以至于有时即使没有大罪来激怒他撤回安慰，他也会让圣人自己去展示他会按照自己的意愿行事。

2. Another ground is, our own estate and condition. We are here absent from the Lord, strangers on earth. Now we would take our pilgrimage for our country, if we had always comfort and new supplies of joy.
另一个原因是我们自己的地位和状况。我们在这里与主远离，是地上的陌生人。如果我们始终有安慰和新的喜悦供应，我们将为我们的国家踏上朝圣之旅。

3. Again, our disposition is to live by sense more than by faith. We are as children in this. We would have God ever smile upon us, that we might walk in abundance of comfort; and I cannot blame Christians for desiring it, if they desire the work of grace in the first place; if they desire the work of God in them, rather than the shining of comfort by the Spirit, for that is the best work. Now because Christians desire rather to live by sight than by faith, wherein they might honour God more, he leaves them ofttimes. Sight is reserved for another world, for the church triumphant. There we shall have sight enough; we shall see God face to face.
再次，我们的倾向是更多地凭感觉而不是凭信仰生活。在这方面，我们像孩子一样。我们希望上帝永远微笑着看着我们，这样我们就可以在丰盛的安慰中行走；如果基督徒首先渴望恩典的工作，而不是圣灵的安慰，我不能责怪他们，因为那是最好的工作。现在，因为基督徒更愿意凭眼见而不是凭信仰生活，他经常离开他们。视觉保留给另一个世界，给得胜的教会。在那里，我们将有足够的视觉；我们将面对面地看到上帝。

4. Sometimes God's children are negligent, and keep not a holy watch over their souls; they cleave to the creature too much, and then no wonder though God forsake them, since they will have stolen waters of their own, and fetch comfort elsewhere.
有时候，上帝的子民会疏忽大意，不保持对自己灵魂的圣洁守望；他们过于依赖创造物，所以不足为奇，上帝会离弃他们，因为他们自己偷取水源，到别处寻求安慰。

5. But one main ground is, conformity to Christ. He suffered for our sins, and God will conform the members in some measure to their head. Though Christ drank the cup of God's wrath to the bottom, yet we must sip and taste a little, that we may know how much we are beholden to Christ; and there are few that come to heaven, few that truly belong to God, but they know what sin is, and what the wrath of God is, first or last. The wrath of God is the best corrosive in the world to eat out sin. A little anger of God felt in the conscience will make a man hate pride and malice, and all sin whatsoever.
但一个主要的原因是，与基督一致。他为我们的罪受苦，上帝将在某种程度上使信徒们与他们的头相一致。虽然基督喝尽了上帝的愤怒之杯，但我们必须稍稍品尝一点，以便知道我们对基督有多么感激；很少有人能进入天堂，很少有人真正属于上帝，但他们早晚都会知道罪是什么，上帝的愤怒是什么。上帝的愤怒是世界上最好的腐蚀剂，能够消除罪恶。在良心中感受到上帝的一点愤怒会使人憎恨骄傲、恶意和一切罪恶。

Quest. But for what end doth God leave his children, as he did here our blessed Saviour?
但是上帝为什么要像他在这里对待我们的救主一样离开他的子民呢？

Ans. 1. In regard of himself.
1. 关于他自己。

2. In regard of his children.
关于他的孩子们。

1. In regard of himself, he leaves them that he may comfort them more afterwards; that he may bring more love with him; and that they may love him more than before. There will, after a little forsaking, be a mutual reflection of love between God and a Christian. God delights to shew himself more abundantly after a little forsaking, and the soul enlargeth itself after it hath wanted the love of God; for want enlargeth the capacity of the soul, and want makes it stretch itself to receive more comfort when it comes. God doth this for the increase of his love to us, and of our love to him again. He both draws nigh to us, and goes away, in regard of feeling for our good.
关于他自己，他离开他们是为了以后更能安慰他们；为了带更多的爱与他们相聚；为了让他们比以前更爱他。在稍稍离开后，上帝和基督徒之间会有一种相互的爱的反思。上帝喜欢在稍稍离开后更丰富地展示自己，而灵魂在失去上帝的爱后会扩大自己；因为缺乏会扩大灵魂的容量，而缺乏会使其在得到安慰时更加伸展自己。上帝这样做是为了增加他对我们的爱，以及我们对他的爱。他既靠近我们，又离开我们，是出于对我们的好感。

2. That we may be more watchful over our hearts for the time to come; that there may be a more perfect divorce and separation wrought in us to the creatures. Our adulterous hearts have 'stolen delights' that God likes not; and, therefore, when we have smarted for it in the anger and displeasure of God, a divorce will be wrought. It is hard to work a separation from sin, sin and the soul being so nearly invested together; yet God therefore uses this way of spiritual desertion to effect the same.
为了将来更加警惕我们的内心，使我们与世间的事物更加完全地分离。我们的淫乱的内心偷走了上帝不喜欢的快乐；因此，当我们因上帝的愤怒和不悦而受到惩罚时，就会发生离婚。从罪恶中分离出来是困难的，因为罪恶和灵魂是如此紧密地联系在一起；然而，上帝因此使用属灵的荒漠化来实现同样的目的。

3. Likewise to make a Christian soul ransack and search the ground of all the comforts that are left him by God. It will make him rifle and search all the Scriptures. Is there any comfort for me, poor wretch, that am troubled with sin? It will make him search the experience of other Christians. Have you any word of comfort for me? It will make him regard a gracious man as 'one of a thousand.' It will make him stretch his heart in all the degrees of grace. Have I any evidence that I am the child of God, and not a cast-away? It will make him search his heart in regard of corruption. Is there any sin that I am not willing to part with? &c. Beloved, God many times leaves us; and not only leaves us, but makes our naked conscience smart for sin. Oh! this is a quickening thing! A child of God that is of the right stamp will not endure to be under God's wrath long. Oh, it is bitter! He knows what it is to enjoy communion with God. He will not endure it. Therefore, it stirs him up to all manner of diligence whatsoever.
同样地，它会让一个基督徒的灵魂搜寻和寻找上帝给他留下的所有安慰。它会让他搜寻并研究所有的经文。有没有什么安慰的话语适用于我这个可怜的罪人？它会让他寻求其他基督徒的经历。你有没有什么安慰的话语给我？它会让他把一个有恩典的人看作是“千里挑一”。它会让他在所有的恩典层面上伸展自己的心灵。我有没有证据表明我是上帝的儿女，而不是被弃绝的人？它会让他在关于腐败的问题上检查自己的内心。有没有什么我不愿意放弃的罪恶？等等。亲爱的，上帝经常离开我们；不仅离开我们，还让我们赤裸的良心因罪恶而痛苦。哦！这是一件令人振奋的事情！一个合乎标准的上帝的儿女不会忍受长时间处于上帝的愤怒之下。哦，那是苦涩的！他知道与上帝享受交通的滋味。他不会忍受。因此，它激励他以任何方式的勤奋。

Quest. But is there no difference between Christ's sufferings and smart, for sin and ours?
但是基督为了罪而受苦和我们的痛苦之间没有区别吗？

Ans. Yes (1), the sufferings of Christ came from the vindictive* and revenging† hand of God, as a just Judge; but ours proceed from him as a loving Father; for God, when we are in Christ, is changed. He layeth aside the person of a Judge. Having received full satisfaction in Christ, he is now in the relation of a sweet Father to us.
答案：是的（1），基督的苦难来自上帝作为公正的审判者的复仇之手；但我们的苦难来自上帝作为慈爱的父亲；因为当我们在基督里时，上帝改变了。他放下了审判者的身份。在基督里得到充分的满足后，他现在与我们是甜蜜的父亲关系。

(2.) Again, there is difference in the measure. We take but a taste of the cup, sweetened with some comfort and moderated; but Christ drank deep of the same.
再次，度量上有所不同。我们只是尝了一口杯中的滋味，加了一些安慰和调节；但基督却深深地喝了同样的杯中之物。

(3.) In the end and use. The sufferings and forsaking of Christ were satisfactory to divine justice; but ours are not so, but only medicinal. The nature of them is quite changed. They are not for satisfaction; for then we should die eternally; disable the satisfaction of Christ. They are crosses indeed, but not curses. Whatsoever we suffer in soul or body is a cross, but not a curse unto us; because the sting is pulled out. They are all medicinal cures to fit us for heaven. Whatsoever we suffer in our inward or outward man, prepares us for glory, by mortifying the remainders of corruptions, and fitting us for that blessed estate.
（3）最终和使用。基督的受苦和舍弃对神的公正是令人满意的；但我们的受苦并非如此，只是医治的。它们的性质完全改变了。它们不是为了满足；因为那样我们将永远死去；无法满足基督的救赎。它们确实是十字架，但不是诅咒。无论我们在灵魂或身体上受到什么苦难，都是十字架，但对我们来说不是诅咒；因为毒刺已被拔除。它们都是医治的疗法，使我们适应天堂。无论我们在内心或外在的人身上受到什么苦难，都是通过抑制污秽的残余物，使我们适应那个祝福的状态，为荣耀做准备。

(4.) All other men's deaths are for themselves. As Leo saith, Singula in singulis (a); they are single deaths for single men. But it is otherwise here; for all the children of God were forsaken in their head, crucified in their head, and died in Christ their head. Christ's death was a public satisfaction. No man dieth for another, let the papists say what they will; only Christ died for all, and suffered for his whole body. And thus much of the first general, that Christ was forsaken.
（4）其他人的死亡是为了自己。正如利奥所说，每个人的死亡都是独立的，他们是单个人的单个死亡。但在这里情况不同；因为所有的上帝之子都在他们的头上被遗弃，在他们的头上被钉死，并在基督里死去。基督的死是公众的赎罪。没有人为另一个人而死，不管天主教徒们说什么；只有基督为所有人而死，为他的整个身体而受苦。关于第一个总结，基督被遗弃就是这么多。

2. The second is this, Christ was very sensible of it, even to complaint and expostulation, My God, My God, &c. Why should it be thus between the Father and the Son? between such a Father and such a Son, a kind, loving Father to his natural, obedient, and only Son? The word is strong, beloved, he was not only forsaken, but exposed to danger, and left in it, being very sensible of the same. Every word here expresseth some bowels. He doth not say, the Jews have forsaken me; or my beloved disciples and apostles that I made much of have forsaken me, or Pilate would not do the duty of a true judge; my feet are pierced, my head is wounded, my body is racked, hanging on the cross, &c.; he complains of none of these, though they were things to be complained of, and would have sunk any creature to have felt that in his body that he did, but that which went nearest to him, was this, 'Oh, my God, why hast thou forsaken me?' I stand not upon others forsaking, but why hast thou forsaken me? I stand more upon thy forsaking than the forsaking of all others. Christ was very sensible of this; it went to his very heart.
第二点是这样的，基督非常明白这一点，甚至抱怨和争辩，我的神，我的神，等等。为什么父与子之间会这样？在这样一个父亲和儿子之间，一个慈爱、亲切的父亲对他的亲生、顺从、唯一的儿子？这个词很强烈，亲爱的，他不仅被抛弃，而且还面临危险，被留在其中，非常明白这一点。这里的每个词都表达了一些内心的感受。他没有说，犹太人抛弃了我；或者我所看重的亲爱的门徒和使徒抛弃了我，或者彼拉多不会履行真正法官的职责；我的脚被刺穿，我的头受伤，我的身体被折磨，在十字架上悬挂，等等；他对这些都没有抱怨，尽管它们是值得抱怨的事情，任何一个生物如果感受到他在身体上所感受到的东西，都会沉沦下去，但最让他难以忍受的是这个，“哦，我的神，你为什么抛弃了我？”我不在乎别人的抛弃，而是在乎你的抛弃。基督非常明白这一点；它刺痛了他的内心。

But what special reason was there that Christ should take this so deeply?
但是，基督为什么要如此深刻地接受这一点呢？

1. First of all, because the lovingkindness of the Lord is better than life itself, as David the type of Christ well said, Ps. 13:3; the forsaking of God being indeed worse than death. The lovingkindness of the Lord is that that sweeteneth all discomforts in the world; the want of that embitters all comforts to us. If we be condemned traitors, what will all comforts do to a condemned man? The want of God's love embitters all good, and the presence thereof sweeteneth all ill; death, imprisonment, and all crosses whatsoever. Therefore Christ having a sanctified judgment, in the highest degree, judgeth the loss of this to be the worst thing.
首先，因为主的慈爱比生命本身更好，正如基督的预表大卫所说的那样（诗篇 13:3），离弃上帝实际上比死亡更糟糕。主的慈爱使世界上所有的不适都变得甜蜜；没有这种慈爱，所有的安慰对我们来说都变得苦涩。如果我们被判定为叛徒，所有的安慰对一个被判刑的人有什么用呢？没有上帝的爱使一切美好变得苦涩，而上帝的存在使一切困难，包括死亡、监禁和所有的十字架都变得甜蜜。因此，基督具有圣洁的判断力，认为失去这种慈爱是最糟糕的事情。

2. The sweeter the communion is with God the fountain of good, the more intolerable and unsufferable is the separation from him; but none had ever so near and sweet a communion with God as Christ our Mediator had, for he was both God and man in one person, the beloved Son of his Father. Now the communion before being so near and so sweet unto him, a little want of the same must needs be unsufferable. Things the nearer they are, the more difficult the separation will be; as when the skin is severed from the flesh, and the flesh from the bones, oh, it is irksome to nature; much more was Christ's separation from the sense of his Father's love. Those that love, live more in the party loved, than in themselves. Christ was in love with the person of his Father, and lived in him. Now to want the sense of his love, considering that love desires nothing but the return of love again, it must needs be death unto him.
与上帝这个善的源泉的交流越甜蜜，与他的分离就越不可忍受；但没有人能像我们的调解者基督那样与上帝有如此亲近而甜蜜的交流，因为他既是上帝又是人，是他父亲所爱的儿子。现在，在与上帝的交流之前，对他来说如此亲近和甜蜜，稍微失去这种交流必然是无法忍受的。事物越接近，分离就越困难；就像皮肤与肉分离，肉与骨分离一样，这对自然来说是痛苦的；更不用说基督与父爱的感觉分离了。那些相爱的人，更多地活在被爱的一方，而不是自己。基督爱着他父亲的人，活在他里面。现在，失去他父亲的爱的感觉，考虑到爱只渴望回报的爱，对他来说必然是死亡。

3. Another ground that Christ was thus sensible, was, because he was best able to apprehend the worth of communion with God, and best able to apprehend what the anger of God was. He had a large judgment, and a more capacious soul than any other; therefore being filled with the wrath of God, he was able to hold more wrath than any man else. He could deepest apprehend wrath, that had so deep a taste of love before.
基督之所以如此敏感的另一个原因是，他最能理解与上帝的交流的价值，也最能理解上帝的愤怒。他有着广博的见识和比任何人都更宽广的灵魂；因此，他充满了上帝的愤怒，能够承受比其他任何人更多的愤怒。他曾经深深地体验了爱，因此能够最深刻地理解愤怒。

4. Again, in regard of his body: the grief of Christ, both in body and soul, was the greatest that ever was, for he was in the strength of his years; he had not dulled his spirits with intemperancy; he was quick and able to apprehend pain, being of an excellent temperature.
再说到他的身体：基督的痛苦，无论是身体还是灵魂上，是有史以来最大的，因为他正值壮年；他没有因放纵而迟钝了精神；他敏捷而能够感受到痛苦，因为他的体质极好。

Use. Was Christ so exceeding sensible of the want of his Father's love, though it were but a while? I beseech you then, let us have merciful considerations of those that suffer in conscience, and are troubled in mind. Oh, it is another manner of matter than the world takes it for! It is no easy thing to conflict with God's anger, though but a little. It was the fault of Job's friends; they should have judged charitably of him, but they did not. Take heed, therefore, of making desperate conclusions against ourselves or other, when the arrows of the Almighty stick in us, when we smart and shew our distemper in the apprehension of the terrors of the Lord seizing upon our souls. God is about a gracious work all this while; the more sensible men are of the anger of God, the more sensible they will be of the return of his favour again.
使用。基督对父爱的渴望如此之强烈，即使只是一小段时间？因此，我恳求你们对那些在良心上受苦、心神不安的人要有怜悯的考虑。哦，这与世人所认为的完全不同！即使只是一点点，与上帝的愤怒相抗争也不是一件容易的事情。这是约伯的朋友们的错误；他们本应该对他有善意的判断，但他们没有。因此，当全能者的箭射中我们，当我们感到痛苦并在对上帝的恐惧中表现出不适时，要小心对自己或他人做出绝望的结论。上帝一直在进行一项慈悲的工作；人们越能感受到上帝的愤怒，就越能感受到他的恩宠的回归。

There are some insensible, stupid creatures, that are neither sensible of the afflictions they suffer in body, nor of the manifestation of God's anger on their soul. Notwithstanding, he follows them with his corrections, yet they are as dead flesh, unmoveable; therefore, 'Why should I smite them any longer,' &c., Isa. 1:5, saith God. 重试    错误原因

This comes from three grounds:
这来自三个方面：

(1.) From pride, when men think it a shame for such Roman spirits as they are to stoop.
从骄傲中，当人们认为像他们这样的罗马人屈服是一种耻辱。

(2.) Or from hypocrisy, when they will not discover their grief, though their conscience be out of tune.
或者是出于虚伪，当他们不愿意表露自己的悲伤，尽管他们的良心不和谐。

(3.) Or else out of stupid blockishness, which is worst of all, when they are not affected with the signs of God's wrath. It is a good thing to be affected with the least token of God's displeasure, when we can gather by good evidence that God hath a quarrel against us. You see how sensible Christ was, and so will it be with us if we get not into him betimes; we shall be sensible of sin one day whether we will or no; conscience is not put in us for nought. You may stupify and stifle the mouth of conscience with this or that trick now, but it will not be so for ever; it will discharge its office, and lay bitter things to our charge, and stare in our faces, and drive us to despair one day. Sin is another matter when it is revealed to conscience than we take it, howsoever we go blockishly and stupidly on now. It is sweet in the temptation and allurement, but it hath an ill farewell and sting. If we could judge of sin as we shall do when it is past, especially when we come to our reckoning at the hour of death, and at the day of judgment, then we would be of another mind; then we would say that all sinners, as the Scripture terms them, 'are fools,' Ps. 94:8. But to go on.
（3）否则，由于愚蠢和迟钝，当他们没有受到上帝愤怒的迹象时，这是最糟糕的。当我们能够通过充分的证据得知上帝对我们有怨气时，受到上帝不悦的最微小迹象是一件好事。你看到基督是多么敏感，如果我们不及时进入他，我们也会有同样的感觉；无论我们愿意与否，总有一天我们会对罪恶敏感；良心不是白白地放在我们身上的。现在你可以用这个或那个把良心的嘴封住，但它不会永远这样；它会履行它的职责，对我们提出痛苦的指责，盯着我们的脸，将我们推向绝望。当罪恶被揭示给良心时，它与我们现在的愚蠢和迟钝是不同的。在诱惑和引诱中，它是甜蜜的，但它有一个不好的告别和刺痛。如果我们能像在罪恶过去时那样判断罪恶，尤其是当我们在临终时和审判日时，我们会改变主意；那时我们会说，正如圣经所称，所有的罪人都是“愚昧的”，诗篇 94:8。但是继续下去。

Christ we see expresseth his sensibleness by complaint; 'My God, my God, why hast thou forsaken me?'
基督通过抱怨表达了他的敏感性：“我的神，我的神，你为什么离弃我？”

Caution. Here some cautions must be rendered that we do not mistake.
注意。这里必须提醒一些注意事项，以免我们犯错。

Christ complains not of God but to God.
基督不向上帝抱怨，而是向上帝诉苦。

Obj. Was Christ ignorant of the cause of God's forsaking him?
耶稣是否不知道上帝离弃他的原因？

Ans. No, he knew the cause, for his sufferings were intolerable; but taking our nature upon him, he takes our speech also, and expresseth himself like to a miserable man; having the greatest affliction that ever was upon a creature. The divine nature of Christ stopped the excess of any passion; he was turbated but not perturbated; he was moved with the sins of men, but not removed; he was as water in a clear glass. There is nothing but water though you stir it never so much: if there were mud in it, it would soon be unclean. We cannot stir our affections and complain but with a tincture of sin. It was not so with Christ. He knew when to raise and when to allay his affections; and though there were much nature in these affections, a natural shunning of grief, and a natural desire of God's presence; yet here was grace to direct and sanctify the same; for nature sometimes carries grace with a stronger wind, more fully when they go both in one current, as here. It was grace to have the love of God, yea, it was death to be without it, and it was sinless nature to desire ease; for without sin nature may desire ease, so it be with submission of itself to God. For the soul may have divers desires as there are divers objects presented to it. When the soul apprehends release and ease, it rejoices and is glad; but when upon higher considerations and better ends there is pain presented to the soul to do it good, the soul may desire that, and upon deliberation choose that it refused before. A man may have his hand cut off, and cast his wares into the sea, that he would not willingly do, yet when upon deliberation he considers, I shall save my life by it, he will do it. So Christ by a natural desire, without sin, might desire release of pain, but when it was presented to him, what shall become of the salvation of men and obedience to God then? Upon these considerations, that respected higher ends, there might be another choice; so in things subordinate one to another, one thing may cross another, and yet all be good too.
答：不，他知道原因，因为他的痛苦是无法忍受的；但他以我们的本性为己，也以我们的言语表达自己，像一个可怜的人一样；他经历了有史以来最大的痛苦。基督的神性阻止了任何激情的过度；他被扰乱但没有被动摇；他因人类的罪而感动，但没有离开；他就像一个清澈的玻璃杯中的水。即使你再搅动它，里面只有水，如果里面有泥浆，它很快就会变脏。我们不能激起我们的情感并抱怨，而不带有罪的痕迹。但基督不是这样的。他知道何时激发情感，何时平息情感；虽然这些情感中有很多本性，一种对悲伤的自然回避和对上帝同在的自然渴望；但在这里，有恩典来引导和使之成圣；因为当本性和恩典同时流动时，本性有时会以更强的风带动恩典，更充分地表现出来，就像在这里一样。拥有上帝的爱是恩典，没有上帝的爱是死亡，渴望安逸是无罪的本性；因为没有罪，本性可以渴望安逸，只要它顺服于上帝。 因为灵魂可能有各种各样的欲望，就像有各种各样的对象呈现给它一样。当灵魂感受到解脱和安逸时，它会欢喜和高兴；但是当灵魂面对更高的考虑和更好的目标时，如果有痛苦被呈现给灵魂以造福它，灵魂可能会渴望那个痛苦，并在深思熟虑后选择之前拒绝的东西。一个人可能会割掉自己的手，把货物扔进海里，这是他不愿意做的，但是当他深思熟虑后考虑到，这样做可以拯救自己的生命，他会去做。所以基督出于一种没有罪的自然欲望，可能会渴望解脱痛苦，但是当这个选择被呈现给他时，那么人类的救赎和对上帝的顺从又将如何呢？基于这些考虑，那些与更高目标有关的考虑，可能会有另一种选择；所以在相互从属的事物中，一件事可能会与另一件事相冲突，但同时也都是好的。

But you must know this likewise, that forsaking and to be sensible of forsaking, is no sin, especially when it is not contracted by any sin of ours. It is a suffering, but not a sin; and to be sensible of it is no sin. It is rather a sin to be otherwise affected. God allows those affections that he hath planted in us: he hath planted fear and sorrow in presenting dolorous objects. If a man do not sorrow in objects of sorrow, he is not a man after God's making. God allows grief and fear in afflictions and trouble, always remembering it be with submission to him, 'Not as I will, but as thou wilt,' Matt. 26:30.
但你也必须知道，放弃和意识到被放弃，并不是罪过，尤其当它不是由我们的任何罪过引起的。这是一种痛苦，但不是罪过；意识到它并不是罪过。相反，被其他情感所影响才是罪过。上帝允许我们内心所栽种的情感：他在我们面对痛苦的事物时栽种了恐惧和悲伤。如果一个人在面对悲伤的事物时不感到悲伤，他就不是上帝创造的人。上帝允许在苦难和困扰中感到悲伤和恐惧，但要始终记住要顺服于他，“不要照我的意思，只要照你的意思”，马太福音 26:30。

Again, consider Christ was now in a conflicting condition between doubting and despair, the powers of hell being round about him. Satan as he was busy about him at the entrance into his office, Mat. 4:1–11, so he was now vexing his righteous soul with temptations, 'God hath forsaken thee,' and this and that. We know not the malice of Satan at such a time; but certainly the powers of hell were all let loose then upon him. The truth is, God had a purpose to finish his sufferings presently upon his complaint, and because he will have us all receive what we receive, even Christ himself, by prayer and opening our desires to him, God suffers Christ to complain, and pour out his supplication into his bosom, that presently after, he might be released of all, seeing he had now fully satisfied for the sins of man.
再次考虑基督此时处于怀疑和绝望之间的冲突状态，地狱的力量环绕着他。撒旦在他开始担任职务时忙于他，如马太福音 4:1-11 所述，现在他正在用诱惑折磨他的正义灵魂，“上帝已经抛弃了你”，还有其他的。我们不知道撒旦在这样的时候的恶意，但肯定地说，地狱的力量都在那时放纵。事实上，上帝有一个目的，要在基督抱怨之后立即完成他的苦难，因为他要我们所有人都通过祈祷和向他敞开心愿来接受我们所得到的，即使是基督自己。上帝容许基督抱怨，并将他的祈求倾泻到他的怀中，以便他立即得到解脱，因为他现在已经完全为人类的罪孽赎罪。

Use. The use of it in a word is this, That God having stooped so low to poor creatures, to be a father and a friend to them, will suffer them familiarly (as there is a great deal of familiarity in the spirit of adoption), yet reverently, to lay open their griefs into his bosom, and reason the case with his Majesty, without sin, Why, Lord, am I thus forsaken? what is the matter? where are the sounding of thy bowels? where are thy former mercies? &c. There is another kind of familiarity between God and his children than the world takes notice of; yet withal remember, they are not murmuring complaints, but seasoned with faith and love, as here, my God, my God still. Whence you see that,
使用。在一个词中的使用是这样的，上帝如此低声下气地对待贫穷的生物，成为他们的父亲和朋友，他将容忍他们亲密地（在领养的精神中有很多亲密）却又恭敬地将他们的痛苦敞开心扉，与他的威严进行推理，没有罪过，为什么，主啊，我被这样抛弃？怎么了？你的怜悯在哪里？你以前的恩典在哪里？等等。上帝与他的儿女之间有一种世人所不注意的亲密关系；然而请记住，这些不是抱怨，而是带着信心和爱的调味品，就像这里所说的，我的上帝，我的上帝仍然如此。从这里你可以看到，

Christ in his greatest extremities had a spirit of faith.
基督在最困难的时刻仍保持着坚定的信念。

3. There is a question between the papists and us about Christ's faith; they will have him to be a comprehender and a traveller, &c. Indeed, he needed no justifying faith to apply anything from without him, because he had righteousness enough of his own; but yet to depend upon God as his Father, so he had faith; neither was he alway in the state of happiness, for that distinction is a confusion of the abasement of Christ and his exaltation. Howsoever, there was the happiness of union (the human nature being alway united to the Godhead), yet there was not alway the happiness of vision; he did not see the face of God, for then why did he cry out, 'My God, my God,' &c.? Sight was due to him from his incarnation in himself considered, not as our surety. Now that which made a stop of the influence of comfort to his soul was, that he might fully suffer for our sins, that he might be humbled and tempted, and suffer even death itself. Therefore, in regard of the state of humiliation, there was faith in him, faith of dependence; there was hope in him, and he made great use thereof to support himself.
关于基督的信仰，天主教徒和我们之间存在一个问题；他们认为他是一个理解者和旅行者等等。实际上，他不需要通过信仰来应用外在的任何东西，因为他有足够的公义；但是，他确实依赖上帝作为他的父亲，所以他有信仰；他也并不总是处于幸福的状态，因为这种区分混淆了基督的卑微和他的升高。无论如何，有着合一的幸福（人性始终与神性合一），但并不总是有幸福的视觉；他没有看到上帝的面容，那么他为什么会呼喊“我的上帝，我的上帝”等等？从他的道成肉身开始，他本应该看到上帝，但不是作为我们的担保人。现在，阻止他的灵魂得到安慰的原因是，他要为我们的罪完全受苦，他要谦卑、受试探，甚至经历死亡。因此，就卑微的状态而言，他内心有信仰，依赖的信仰；他内心有希望，并且他大量使用希望来支持自己。

Quest. But what supported the faith of Christ in this woeful, rueful estate he was in, being forsaken of God as our surety?
但是，在基督在这个可悲、可怜的境地中被上帝所抛弃的情况下，是什么支撑着他的信仰作为我们的担保人？

Ans. Christ presented to his faith these things.
基督向他的信仰呈现了这些事情。

1. The unchangeable nature of God, my God, &c. 'Whom he once loves, he loves to the end,' John 13:1; therefore he lays claim to him; thou hast been my God heretofore, and so thou art still.
上帝的本性是不可改变的，我的上帝等等。 "他一旦爱上一个人，就会一直爱到底"，约翰福音 13:1；因此他要求拥有他；你以前一直是我的上帝，现在仍然如此。

2. Again, faith presented to the soul of Christ, God's manner of dealing. He knew well enough that God by contraries brings contraries to pass. He brings to heaven by the gates of hell, he brings to glory by shame, to life by death, and therefore resolves, notwithstanding this desertion, I will depend upon my God.
再次，信仰呈现给基督的灵魂，这是上帝的处理方式。他非常清楚，上帝通过相反的方式实现相反的结果。他通过地狱之门带人进入天堂，通过羞辱带人进入荣耀，通过死亡带人进入生命，因此他决定，尽管被遗弃，我仍将依靠我的上帝。

3. Again, Christ knew well enough that God is nearest in support when he is furthest off in feeling. So it is oft, where he is nearest the inward man, to strengthen it with his love, he is furthest off in comfort to outward sense. To whom was God nearer than Christ in support and sanctifying grace? and yet to whom was he further off in present feeling? Christ knew that there was a secret sense of God's love, and a sensible sense of God's love; he had a secret sense of God that he was his Father, because he knew himself to be his Son, but he had it not sensibly. Faith must be suitable to the thing believed. Now Christ, in saying My God, suits his faith to the truth that was offered to him; he knew God in the greatest extremity to be nearest at hand. 'Be not far off, for trouble is near,' &c., Ps. 22:11.
3. 再次，基督深知，当感觉最远时，上帝在支持方面最为亲近。因此，他常常在内心最亲近的地方，用他的爱来加强它，而在外在感觉上却感觉最远。有谁比基督更亲近上帝在支持和使圣化的恩典方面？然而，有谁比他在当下的感觉上更远离上帝？基督知道有一种上帝爱的秘密感受，和一种能感知到上帝爱的感性感受；他有一种秘密的感受，认识到上帝是他的父亲，因为他知道自己是他的儿子，但他没有感性地体验到这一点。信仰必须与所信之物相适应。现在，基督在说“我的上帝”时，将他的信仰与所提供给他的真理相适应；他知道在最极端的困境中，上帝是最近的。诗篇 22:11 说：“不要远离我，因为患难临近。”

This should teach us in any extremity or trouble, to set faith on work, and feed faith with the consideration of God's unchangeable nature, and the unchangeableness of his promises, which endure for ever. We change, but the promise changeth not, and God changeth not; my God still: 'The word of the Lord endureth for ever,' 1 Pet. 1:25. God deals with his people in a hidden manner; he supports with secret, though not with sensible comfort, and will be nearest when he seems to be furthest off his children. I beseech you, acquaint yourselves with these things, and think it not strange that God comes near you in desertions, considering that it was so with Christ. Present to thy soul the nature of God, his custom and manner of dealing, so shalt thou apprehend favour in the midst of wrath, and glory in the midst of shame. We shall see life in death; we shall see through the thickest clouds that are between God and us. For as God shines in the heart in his love secretly through all temptations and troubles, so there is a spirit of faith goes back to him again: my God, my God. For faith hath a quick eye, and seeth through contraries. There is no cloud of grief but faith will pierce through it, and see a father's heart, under the carriage of an enemy. Christ had a great burden upon him, the sins of the whole world; yet he breaks through all. I am now sin, I bear the guilt of the whole world, yet under this person that I sustain, I am a son, and God is my God still, notwithstanding all this weight of sin upon me. And shall not we, beloved, say, My God, in any affliction or trouble that befalls us? Oh yes. In the sense of sin, which is the bitterest of all, and in the sense of God's anger, in losses and crosses, in our families &c., let us break through those clouds, and say, My God, still.
这应该教导我们，在任何极端或困境中，要将信仰放在行动上，并通过考虑上帝不变的本性和他的应许的不变性来滋养信仰，这些应许永远存在。我们会改变，但应许不会改变，上帝也不会改变；我的上帝仍然是：“主的话是永存的”，彼得前书 1:25。上帝以隐秘的方式与他的子民交往；他用秘密的安慰支持他们，尽管这种安慰并非总是能感知到的，并且当他似乎离他的子民最远时，他会更加亲近他们。我恳求你们，要了解这些事情，并不要以为上帝在你们被遗弃时亲近你们是奇怪的，因为基督也是如此。将上帝的本性、他的习惯和处理方式呈现在你的心灵中，这样你就能在愤怒中领悟恩典，在羞辱中领悟荣耀。我们将在死亡中看到生命；我们将透过上帝与我们之间最浓密的云彩。因为上帝在爱中秘密地照耀着我们的心灵，穿越所有的试探和困境，所以信仰的灵魂会再次回到他那里：我的上帝，我的上帝。因为信仰有敏锐的眼睛，能透过对立面看到事物的本质。 没有悲伤的阴云能阻挡信仰的穿透，能看到敌人背后的父爱。基督背负着整个世界的罪孽，却能冲破一切。我现在是罪，我承担着整个世界的罪孽，但在我所承载的这个人之下，我是一个儿子，上帝仍然是我的上帝，尽管我背负着如此沉重的罪孽。亲爱的，我们在遭遇任何困厄和痛苦时，难道不应该说：“我的上帝”吗？是的。在感受到罪的苦痛中，以及在感受到上帝的愤怒、在失去和困境中、在我们的家庭等等，让我们冲破那些阴云，仍然说：“我的上帝”。

Obj. But you will say, I may apprehend a lie; perhaps God is not my God, and then it is presumption to say so.
但你可能会说，我可能会误解一个谎言；也许上帝不是我的上帝，这样说就是妄自尊大。

Ans. Whosoever casts himself upon God, out of the sense of sin, to be ruled by God for the time to come, shall obtain mercy. Now, dost thou so? doth thy conscience tell thee, I cast myself upon God for better direction; I would be ruled as God and the ministry of the Word would have me hereafter. If so, thou hast put this question out of question: thou doubtest whether God be thy God; I tell thee God is the God of all that seek him, and obey him in truth. But thy conscience tells thee thou dost this, certainly then, whatsoever thou wert before, God is now beforehand with thee. He offers himself to be thy God, if thou trust in him, and wilt be ruled by him; and not only so, but he entreats us (we should beseech him, but he entreats us, such is his love), nay, he commands us to believe in his Son Jesus Christ. Now, when I join with God's entreaty, Oh Lord, thou offerest thyself, thou invitest me, thou commandest me, I yield obedience and submit to thy good word; then the match is stricken and made up in doing so. God is thy God, and Christ is thy Christ, and thou must improve this claim and interest here, in all the passages of thy life long. Lord, thou art my God, therefore teach me; thou art my God, I have given myself to thee, I have set up thee in my heart above all things, thou art in my soul above all sin, above all profits and pleasures whatsoever, therefore save me, and deliver me, have pity upon me, &c. The claim is good when we have truly given ourselves up to him, else God may say, 'Go to the gods you have served,' Jud. 10:14; men were your gods, for whom you cracked your consciences, riches and pleasure were your gods, go to them for succour.
凡是因为罪感而将自己托付给上帝，愿意在未来被上帝统治的人，必蒙怜悯。现在，你是否这样做了？你的良心告诉你，我将自己托付给上帝，希望得到更好的引导；我愿意按照上帝和神学的教导来接受统治。如果是这样，那么你已经解决了这个问题：你是否怀疑上帝是不是你的上帝；我告诉你，上帝是所有寻求他并真心顺从他的人的上帝。但是你的良心告诉你，你确实这样做了，那么无论你以前是什么样的人，上帝现在已经先你一步了。他愿意成为你的上帝，只要你信靠他，愿意受他的统治；不仅如此，他还恳求我们（我们应该恳求他，但他恳求我们，这就是他的爱），甚至他命令我们要信靠他的儿子耶稣基督。现在，当我与上帝的恳求相结合时，哦主啊，你向我提供了自己，你邀请我，你命令我，我顺从并接受了你的美好话语；这样做就达成了这个契约。上帝是你的上帝，基督是你的基督，你必须在你一生中的所有经历中发挥这个权利和利益。 主啊，你是我的上帝，因此教导我；你是我的上帝，我已经将自己献给你，我将你置于我心之上，高于一切事物，你在我的灵魂之上，高于一切罪恶，高于一切利益和快乐，因此拯救我，解救我，怜悯我等等。当我们真正将自己献给他时，这个要求是正确的，否则上帝可能会说：“去找你所侍奉的偶像吧”，士师记 10:14；你们的偶像是人，你们为他们牺牲了良心，财富和快乐是你们的偶像，去找他们寻求援助吧。

Oh, beloved, it is a harder matter to say, My God, in the midst of trouble, than the world takes it. There was a great conflict in Christ when he said, My God, when he brake through all molestations and temptations of Satan, together with the sense of wrath, and could say notwithstanding, My God. There was a mighty strong spirit in him. But no wonder; faith is an almighty grace, wrought by the power of God, and laying hold upon that power, it lays hold upon omnipotency, and therefore it can do wonder, it overcomes the invincible God. He hath made a promise, and cannot deny his promise; he cannot deny himself and his truth. Put case his dealing be as an enemy. His promise is to be as a friend to those that trust in him: he is merciful, forgiving sins; his nature now is such. Satisfaction to his justice makes him shew mercy.
哦，亲爱的，在困境中说出“我的上帝”比世人所想的更为困难。当基督说出“我的上帝”时，他经历了巨大的冲突，他突破了撒旦的一切干扰和诱惑，以及愤怒的感觉，仍然能够说出“我的上帝”。他内心有一种强大的精神。但这也不奇怪；信仰是上帝的大能所创造的一种全能的恩典，它紧紧抓住那种力量，它紧紧抓住全能，因此它能够创造奇迹，战胜无敌的上帝。他曾经做出了承诺，他不能否认他的承诺；他不能否认自己和他的真理。假设他的行事方式像一个敌人。他的承诺是对那些信靠他的人如朋友一样对待：他是仁慈的，宽恕罪过；他的本性现在就是如此。对他的公正的满足使他显示出怜悯。

I speak this that you might beg of God the gift of faith, which will carry you through all temptations and afflictions, yea, even through the shadow of death; as David saith, 'Though I walk in the valley of the shadow of death, yet will I fear no ill,' Ps. 23:4. Why? Because thou art with me, my God and my shepherd. Though we be in the valley of the shadow of death, yet notwithstanding, if God be with us, if we be in covenant with him, and can lay just claim to his promise, by giving up ourselves to him, we shall not fear. One beam of God's countenance, when we are in covenant with him, will scatter all clouds whatsoever. I beseech you, therefore, labour more and more for this precious grace of faith, and increase it by all sanctified means, hearing the word, reading the Scriptures, and treasuring up promises, considering what special use we have of this above all other graces. But to proceed.
我说这话是为了让你向上帝祈求信仰的恩赐，这将使你度过一切诱惑和痛苦，甚至是死亡的阴影；正如大卫所说，“我虽然行过死荫的幽谷，也不怕遭害。”（诗篇 23:4）为什么呢？因为你与我同在，我的上帝和牧者。虽然我们身处死荫的幽谷，但是，如果上帝与我们同在，如果我们与他立约，并能凭借将自己献给他的权利来要求他的应许，我们就不会害怕。当我们与上帝立约时，上帝的一道光芒将驱散一切云彩。因此，我恳求你，更加努力地追求这宝贵的信仰恩典，并通过一切圣洁的方式增长信仰，如听道、阅读圣经和珍藏应许，思考我们对此恩典的特殊用途。但是，让我们继续。

Christ here doth not only believe, but
基督在这里不仅相信，而且

4. He vents his faith by prayer.
他通过祈祷来宣泄他的信仰。

Good works are but faith incarnate, faith working. They differ not much from it. So prayer is but faith flaming, the breath of faith, as it were. For when troubles possess the soul, it sends out its ambassador presently, it speeds prayer forth, and prayer stays not till it come to heaven, and there takes hold upon God, and gets a message and answer from him back, to comfort the soul. Faith and prayer are all one in a manner. When the soul hath any great desire of grace, or is in grief, apprehending the displeasure of God, faith would, if it could, work to heaven; but we are on earth, and cannot till we die. Therefore when it cannot go to heaven, it sends prayer, and that mounts the soul aloft, and wrestles with God, and will give him no rest till the petition be granted, and it can say, My God.
善行只是信仰的具体化，信仰的实践。它们与信仰并没有太大的区别。因此，祈祷只是信仰的燃烧，信仰的呼吸，可以这样说。因为当困扰占据灵魂时，它立即派出使者，迅速发出祈祷，祈祷不停留，直到抵达天堂，并在那里与上帝接触，得到他的信息和回应，以安慰灵魂。信仰和祈祷在某种程度上是一体的。当灵魂渴望恩典或感到上帝的不悦时，信仰会尽力升向天堂；但我们身处尘世，直到死亡才能实现。因此，当无法去天堂时，它派出祈祷，祈祷将灵魂抬升，与上帝搏斗，并且不会让他休息，直到祈求得到满足，它可以说：“我的上帝。”

Therefore, if you have any faith at all, exercise it, and make it bright by often prayer: 'The prayer of faith prevails much,' James 5:15. How shall they call on him in whom they have not believed? Indeed it is no prayer at all without faith; great faith, great prayer; weak faith, weak prayer; no faith, no prayer: they both go on in an even strength. Christ here prays to God under this complaint, Why hast thou forsaken me? There is a hidden prayer in it, Oh do not forsake me, deliver me out, &c.
因此，如果你有任何信仰，就要行使它，并通过经常的祈祷使其明亮起来：“有信心的祈祷，必然获得很大的效果”，雅各书 5:15。如果他们不相信，他们怎么会呼求他呢？确实，没有信仰就不是真正的祈祷；信心越大，祈祷越大；信心越弱，祈祷越弱；没有信仰，就没有祈祷：它们两者同样强大。基督在这里在抱怨中向上帝祈祷，为什么你离弃了我？其中有一个隐藏的祈祷，哦，不要离弃我，拯救我出来，等等。

I beseech you, even as you would have comfort from the fountain of comfort, that usually conveys all grace and comfort to us by a spirit of prayer, labour to be much in communion with God in this blessed exercise, especially in troubles: 'Call upon me in the day of trouble,' Ps. 50:15. The evil day is a day of prayer; of all days, in the day of trouble especially, 'make your request known to God,' Phil. 4:6.
我恳求你，就像你从安慰的源泉中得到安慰一样，通常通过祷告的灵传递给我们所有的恩典和安慰，努力在这个有福的练习中与上帝交流，尤其是在困难中：“在急难的日子求告我，我必搭救你。”（诗篇 50:15）邪恶的日子是祷告的日子；在所有的日子中，尤其是在困难的日子里，“凡事藉着祷告、祈求，和感谢，将你们所要的告诉神。”（腓立比书 4:6）

Obj. But perhaps God will not hear me.
但也许上帝不会听我。

Ans. Yes, this fruit follows: 'The peace of God which passeth all understanding shall keep your hearts and minds,' Philip. 4:7. When you have eased your souls into the bosom of God by prayer, you may go securely, and know that he will let you reap the fruit of your prayers in the best time.
是的，这种果实是：“神所赐、人所不能理解的平安，必在基督耶稣里保守你们的心怀意念。”腓立比书 4:7。当你通过祷告将你的灵魂安置在上帝的怀抱中后，你可以安心前行，并且知道他会在最合适的时机让你收获你祷告的果实。

Obj. Yea, but I have prayed long, and have had no answer.
是的，但我已经祈祷很久了，却没有得到答案。

Ans. Wait in prayer; God's time is the best time. The physician keeps his own time; he turns the glass,* and though the patient cry out that he torments him, it is no matter, he knows his time. The goldsmith will not take the metal out of the fire till it be refined. So God knows what to do; wait his good leisure. In the mean time, because we must have all from God by prayer, I beseech you, derive all from him this way; pray for everything, and then we shall have it as a blessing indeed.
请在祈祷中等待；上帝的时间是最好的时间。医生按照自己的时间行事；他翻转沙漏，尽管病人喊着他折磨他，但无所谓，他知道自己的时间。金匠不会在金属精炼之前将其从火中取出。所以上帝知道该做什么；等待他的好时机。与此同时，因为我们必须通过祈祷从上帝那里得到一切，我恳求你们，通过这种方式从他那里得到一切；为一切事情祈祷，然后我们将真正得到它作为一种祝福。

Obj. But put the case I cannot pray, as sometimes we are in such a case that we cannot make a large prayer to God.
但是假设我无法祈祷，有时我们处于这样的情况，无法向上帝做出大量的祈祷。

Ans. Then do as Christ did, cry; if thou canst not pray, groan and sigh, for they are the groans and the sighs of God's Spirit in thee. There is a great deal of oratory in these words. What is the use of eloquence but to persuade? and what could persuade God more than when Christ shewed how he esteemed his love, and how he was now, in the absence of it, environed with grief before him? Here was rhetoric. If Christ had not spoken, his wounds had said enough, and his pitiful case spake sufficiently. Everything hath a voice to cry for mercy. But he adds his voice to all, and cries vocally aloud, 'My God, my God, why hast thou forsaken me?'
然后像基督一样哭泣；如果你不能祈祷，那就呻吟和叹息，因为它们是上帝的灵在你里面的呻吟和叹息。这些话中有很多雄辩之处。雄辩有什么用呢？不就是为了说服吗？基督展示了他对上帝的爱的看重，以及在没有这爱的情况下，他是如何被悲伤所包围的。这里有修辞之处。如果基督没有说话，他的伤口已经足够说明一切，他可怜的情况已经足够表达了。每一件事都有呼求怜悯的声音。但他加入了自己的声音，并大声呼喊：“我的神，我的神，你为什么离弃我？”

Beloved, if you acquaint yourselves with God in prayer, then you may go readily to him in any extremity. Therefore, in time of health and prosperity, cherish communion with his blessed Majesty, make him your friend; and upon every good occasion improve this plea, O my God. If we have riches, if we have a friend in the court, we will improve them; if we have anything, we will make use of it. Have we a God, and will we not improve him? Have we a God that is our God, and do we want grace? Do we want comfort, and strength, and assistance, and have we a God, the fountain of all, to go to? Shall we have such a prerogative as this, to have Jesus Christ to be our great peacemaker, that we may go boldly to the throne of grace through him, and shall we not improve the same? We may go boldly to God, and welcome, because God is infinite, and the more we go and beg, the more he gives. We cannot exhaust that fountain. O let us improve this blessed prerogative; then we shall live the life of heaven upon earth. Especially when the conscience is troubled with sin, as Christ was now with the displeasure of his Father, then let us go to God, and plead with his Majesty, and we may plead lawfully with him—Lord, thy justice is better satisfied in Christ, than if thou shouldst send me to hell; if thou wilt, thou mayest destroy me (for conscience must come to a great resignation; it cannot desire mercy, but it must see its own misery); Lord, thou mayest justly call me to hell, but it would not be so much for thy glory; thou art more glorious in satisfying thy justice in Christ, than if than; shouldst damn me to hell. Why? Because God's justice is better satisfied in Christ. Man sinned, but God-man satisfied for sin; man would be like God in pride, God becomes man in humility. The expiation of God is greater than the sin of man. He prayed for his persecutors, and gave his life for them. Doth not this proportion more the justice of God than the sin of man? The law doth but require a nocent person, a guilty person to suffer. Christ was innocent. The law requires that man should suffer. Christ was God. Therefore Christ hath done more than satisfied the law. The satisfaction of Christ is more than if we had suffered. We are poor men,—creatures. That was the satisfaction of God-man. Our sins are the sins of finite persons, but he is infinite. Therefore, the soul may plead, Lord, I am a wretched sinner, but I should take away thee, and take away Christ, if I should despair; I should make thee no God, and make Christ no Christ, if I should not accept of mercy; for Christ is given to me, and I labour to make him mine own, by laying hold of him. Faith hath a power to make everything its own that it toucheth; particular faith (which is the only true comfortable faith) makes general things mine. When the soul can lay a particular claim to God as his God, by giving himself to him only, then we may plead in Christ better satisfaction to God's justice, than if he should cast us into hell. What a stay is this for a distressed soul to make use of!
亲爱的，如果你在祈祷中与上帝亲近，那么在任何困境中你都可以毫不犹豫地去找他。因此，在健康和繁荣时期，要与他的尊贵陛下保持交流，把他当作你的朋友；并且在每个好机会上运用这个请求，哦，我的上帝。如果我们有财富，如果我们在朝廷有一个朋友，我们会利用他们；如果我们有任何东西，我们会利用它。我们有一个上帝，我们不会利用他吗？我们有一个上帝，他是我们的上帝，我们缺乏恩典吗？我们缺乏安慰、力量和帮助，我们有一个上帝，一切的源泉，可以去求告吗？我们会有这样的特权，拥有耶稣基督作为我们伟大的调停者，我们可以借着他大胆地去恩典的宝座，我们不会利用这个吗？我们可以大胆地去找上帝，而且是受欢迎的，因为上帝是无限的，我们越去乞求，他就越给予。我们无法耗尽那个源泉。哦，让我们利用这个祝福的特权；那么我们将在地上过上天堂的生活。 特别是当良心因罪恶而困扰时，正如基督现在因父亲的不悦而困扰一样，让我们去找上帝，恳求他的威严，我们可以合法地与他辩论——主啊，你在基督里的公义得到了更好的满足，比起你把我送到地狱更好；如果你愿意，你可以毁灭我（因为良心必须达到极大的顺服；它不能渴望怜悯，但必须看到自己的悲惨）；主啊，你可以公正地召唤我去地狱，但那对你的荣耀来说不会那么重要；你在基督里满足你的公义，比起你把我送到地狱更加荣耀。为什么呢？因为上帝在基督里的公义得到了更好的满足。人犯了罪，但上帝-人为罪赎罪；人在骄傲中想要像上帝一样，上帝在谦卑中成为人。上帝的赎罪比人的罪更大。他为迫害他的人祈祷，并为他们舍弃了自己的生命。这难道不比人的罪更加符合上帝的公义吗？法律只要求一个有罪的人承受痛苦。基督是无辜的。法律要求人承受痛苦。基督是上帝。因此，基督所做的不仅仅是满足了法律的要求。 基督的满足感超过了我们所受的苦难。我们是贫穷的人，是受造物。那是上帝与人合一的满足感。我们的罪是有限人的罪，而他是无限的。因此，灵魂可以辩解，主啊，我是一个可怜的罪人，但如果我绝望了，我会带走你，带走基督；如果我不接受怜悯，我会使你不再是神，使基督不再是基督；因为基督是给我的，我努力使他成为我自己的，通过抓住他。信仰有能力使它所触碰的一切都成为自己的；特别的信仰（这是唯一真正令人舒适的信仰）使一般的事物成为我的。当灵魂能够将上帝作为他的上帝来特别要求，只把自己献给他时，我们可以更好地辩解基督对上帝的公义提供了满足感，而不是他把我们扔进地狱。这对于一个困扰的灵魂来说是多么大的支持！

Beloved, the church of God, the mystical body of Christ, is thus forsaken in other countries, besides many particular humble, broken-hearted Christians at home, who find no beams of God's love and mercy. What shall we do? Let the body imitate the head, even go to God in their behalf, and pour out your complaints before him: Lord, where are thy mercies of old? where are thy ancient bowels to thy church? why should the enemy triumph, &c. God delights when we lay open the miseries of his people, and our own particular grievances before him. If there be a spirit of faith in it, oh! it works upon his bowels. If a child can but say, O father, O mother! though he can say not a word more, the bowels are touched, there is eloquence enough; so when we can lay open the pitiful state of God's poor church, what a blessing may we obtain for them? It is thy church, Lord, thine own people, thy name is called upon them, and they call upon thy name; though they have sinned, yet thou deservest to be like thyself, and Christ hath deserved mercy for them. Thus, if we contend with God, and keep not silence, and give God no rest, faith would work wonders. The state of the church would not be long as it is, if we would all improve our interest in heaven in their behalf. Beloved, Christ struggled with the powers of darkness and the wrath of his Father a while, but presently after, all was finished; so let us contend boldly, 'Fight the good fight of faith,' 2 Tim. 4:7, and not yield to desperate suggestions. Let faith stir up prayer, and prayer go to God; and ere long it shall be said of the church, and of all particular troubles, All is finished. Then we shall enjoy the sweet presence of God, 'where is fulness of joy,' Ps. 16:11, and that for evermore. The presence of God is that the child of God desires above all things in the world; it quickens and strengthens him; it puts zeal and fire into him; it doth all. What will not the presence of God do when a man enjoys his face? Therefore, let us be content to conflict here, to be exercised a while in faith and prayer. We shall surely say ere long, 'I have finished my course, I have kept the faith; henceforth is laid up for me a crown of righteousness,' 2 Tim. 4:8.
亲爱的，上帝的教会，基督的神秘身体，在其他国家也被遗弃，除了许多在家中找不到上帝的爱和怜悯的谦卑、伤心的基督徒。我们该怎么办？让身体效仿头，为他们去找上帝，并在他面前倾诉你的抱怨：主啊，你古时的怜悯在哪里？你对教会的古老怜悯在哪里？为什么敌人要得胜等等。当我们向他敞开他子民的苦难和我们自己的特殊冤情时，上帝是喜悦的。如果其中有信心的灵，哦！它会触动他的怜悯。如果一个孩子只能说“爸爸，妈妈！”即使他再也说不出其他话，那么他们的怜悯就被触动了，那已经足够有说服力了；所以当我们能够揭示上帝的贫穷教会的可怜状态时，我们可以为他们获得多大的祝福啊！这是你的教会，主啊，是你自己的子民，他们的名字是以你的名字呼叫的，他们呼求你的名字；虽然他们犯了罪，但你应该像你自己一样，基督为他们应得了怜悯。因此，如果我们与上帝争辩，不保持沉默，不让上帝休息，信心会创造奇迹。 如果我们都能为他们在天堂的利益而努力，教会的状态就不会像现在这样长久。亲爱的，基督曾经与黑暗的力量和他父亲的愤怒搏斗了一段时间，但很快一切都结束了；因此，让我们大胆地争战，“打那美好的仗”，提摩太后书 4:7，并不屈服于绝望的建议。让信心激发祈祷，祈祷去找上帝；不久之后，有关教会和所有特定的困扰，将会说“一切都结束了”。然后，我们将享受到上帝甜美的同在，“在你面前有满足的喜乐”，诗篇 16:11，而且是永远的。上帝的同在是上帝的儿女在世上最渴望的事情；它使他活跃和坚强；它给他热情和火焰；它做到了一切。当一个人享受到上帝的面容时，上帝的同在会做出什么事情呢？因此，让我们在这里与之冲突，一段时间内以信心和祈祷来锻炼自己。不久之后，我们肯定会说：“我已经跑完了赛程，守住了信仰；从此以后，为我存留了公义的冠冕”，提摩太后书 4:8。

I beseech you learn these lessons and instructions from our blessed Saviour. We cannot have a better pattern than to be like him, by whom we all hope to be saved another day. So much for this time.
我恳求你从我们的救主那里学习这些教训和指示。我们没有比成为像他一样更好的榜样，我们都希望在另一天得到拯救。这就是这次的全部。

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Christ's Sufferings for Man's Sin by Richard Sibbes, Copyright © 2019
基督为人类的罪所受的苦难，作者：理查德·西布斯，版权所有 © 2019

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