Christ the Fountain of Life:
基督是生命的泉源

Or, Sundry Choice Sermons on part of the fifth Chapter of the first Epistle of St. John.
或者，关于圣约翰一书第五章的部分精选讲道。

Preached by that learned judicious Divine, and faithful Minister of Jesus Christ, Mr. John Cotton B.D
由那位博学而明智的神学家和忠诚的耶稣基督传道者约翰·科顿先生传讲

now Preacher at Boston in New-England.
现在在新英格兰的波士顿担任传教士。

Christus Vita, Via est Scriptura Christi.
基督是生命，道是基督的经文。

Published according to Order.
按照命令发布。

London, Printed by Robert Ibbitson, and are to be sold by George Calvert at the sign of the half Moon in Watling street, near Paul's Stump.
伦敦，罗伯特·伊比森印刷，乔治·卡尔弗特在沃特林街半月标志处出售，靠近保罗的树桩。

This text has been initially updated from EEBO-TCP by Project Puritas (Logan West, with David Jonescue and Alex Sarrouf.) www.puritansearch.org
该文本最初由 Project Puritas（Logan West，David Jonescue 和 Alex Sarrouf）从 EEBO-TCP 更新。www.puritansearch.org

Further revision and editing done by Monergism. Copyright Monergism via universal text usage permission from the above.
由 Monergism 进行进一步修订和编辑。版权归 Monergism 所有，通过上述的通用文本使用许可。

Table of Contents
目录

SERMON I. - 1 JOHN 5.12.
讲道一：约翰一书 5:12。

SERMON II. - 1 JOHN 5.12.
讲道二 - 约翰一书 5:12

SERMON III. - 1 JOHN 5.12.
讲道三：约翰一书 5:12。

SERMON IV. - 1 JOHN 5.12.
讲道四：约翰一书 5:12。

SERMON V. - 1 JOHN 5.12.
讲道五 - 约翰一书 5:12。

SERMON VI. - 1 JOHN 5.12.
讲道第六篇 - 约翰一书 5:12。

SERMON VII. - 1 JOHN 5.12.
讲道第七篇 - 约翰一书 5:12。

SERMON VIII. - 1 JOHN 5.12.
讲道第八篇 - 约翰一书 5:12。

SERMON IX. - 1 JOHN 5.12.
讲道九 - 约翰一书 5:12

SERMON X. - 1 JOHN 5.12.
讲道十 - 约翰一书 5:12

SERMON XI. - 1 JOHN 5.12.
讲道十一 - 约翰一书 5:12

SERMON XII. - 1 John 5.13.
第十二篇讲道 - 约翰一书 5.13。

SERMON XIII. - 1 JOHN 5.13.
讲道十三 - 约翰一书 5.13。

SERMON XIV. - 1 JOHN 5.14, 15.
讲道十四：约翰一书 5:14，15。

SERMON XV. - 1 JOHN 5.14, 15.
第十五篇讲道 - 约翰一书 5:14, 15.

SERMON XVI. - 1 JOHN 5.16, 17.
讲道十六 - 约翰一书 5.16，17。

SERMON I. - 1 JOHN 5.12.
讲道一：约翰一书 5:12。

He that hath the Son, hath life, and he that hath not the Son, hath not life.
有子的人有生命，没有子的人没有生命。

These words contain the Third part of the record that God bare of his Son, to whom this eternal life is communicated, and that is to all such, as to whom the Son is communicated; amplified by the contrary, He that hath not the Son, hath not life.
这些话包含了上帝对他的儿子所作的记录的第三部分，这永恒的生命被传达给了所有与儿子相通的人；相反地，没有儿子的人没有生命。

Doctrine According to, or upon our having, or not having of Christ, depends our having or not having of life.
根据我们是否拥有基督，决定了我们是否拥有生命。

The note is of special weight in our Christian experience, and therefore let us take so much the more care in opening of it; He that findeth me (which is all one with, he that hath me) he hath life, Prov. 8.34. but he that is estranged from me, he loveth death, ver. 36. So that, find Christ, and find life. Find him not, but be estranged from him, and find death. So, Eph. 2.12. In times past ye were without Christ being aliens from the Commonwealth of Israel, strangers from the Covenant of promise, having no hope, and without God in the world, and Eph. 4.18.19. There he speaks of some that were alienated from the life of God; but in ver. 20. Ye have not so learned Christ, if so be you have been taught by him as the truth is in Jesus.
这个笔记在我们基督徒的经历中具有特殊的重要性，因此让我们在打开它时更加小心；找到我的人（与拥有我的人是一样的）就拥有生命，箴言 8.34。但是与我疏远的人，他爱死亡，箴言 8.36。所以，找到基督，就找到了生命。找不到他，与他疏远，就找到了死亡。所以，以弗所书 2.12。从前你们在基督以外，与以色列国隔绝，在应许的约上是外人，在世上没有指望，没有神，以弗所书 4.18.19。在那里，他谈到了一些与神的生命疏远的人；但在第 20 节中，你们并不是这样学了基督，如果你们是按照他在耶稣里的真理所教导的。

For further clearing of this point, let me show you first the Reasons upon which it depends, and then the uses of it.
为了进一步澄清这一点，让我先给你展示一下它所依赖的原因，然后再介绍它的用途。

Reason 1. For the first; The first reason arises from the insufficiency of all the body of the creature to give us life without Christ, Heb. 10.1.4. It is not possible that the blood of bulls, and goats should cleanse the conscience from sin; They are not a valuable recompense to God for the transgressions we have done by our transgressions; we had deserved death, for which the death of the beasts cannot make recompense.
原因 1. 首先，第一个原因源于所有受造之物的不足，没有基督我们无法得到生命，希伯来书 10.1.4。公牛和山羊的血不可能洁净人的良心使其脱离罪恶；它们不能作为我们犯罪所应得的补偿而对上帝有价值；我们应该因为我们的过犯而受死刑，而牲畜的死亡无法作为补偿。

And besides, should we die for our sins ourselves, our death would not free us from the punishment, for we are not able to overcome death, but should forever sink under it: If there had been a Law that could have given us life, then we might have lived by it, but there is no such Law as can give us spiritual life. David speaks in the name of Christ, Psal. 22.29. It is the speech of our Savior, or of David in his name, No Man can keep alive his own soul. It is beyond the power of the creature to keep alive his own soul, no not so much as natural life, Psal. 49.7.9. No man can give a ransom for the soul of his brother; no man is able to ransom, or redeem his own life or another's; yea (which is much) Adam in innocence, was taught to look for the preservation of his innocent nature out of himself, for to that end did God give him the tree of life, Gen. 2.9 the tree of life grows not in Adam, but in the Garden. Now he that was to eat of the tree, called the tree of life, he was taught from thence, that the maintenance and continuance of that life which he then lived (a life of grace and glory) was not to be expected from his own strength, but from something without himself: The tree of life was a type of the Lord Jesus Christ, the second person in Trinity, 1 Joh. 3.4. Now if Adam could not keep alive his own soul but by that tree, how much less Adam fallen and corrupted, being now become unable to keep that Law which in innocence he might have kept?
此外，如果我们为自己的罪而死，我们的死亡也不能使我们摆脱惩罚，因为我们无法战胜死亡，只能永远沉沦其中：如果有一条能给我们生命的法律，那么我们可能会因此而活着，但没有这样的法律能给我们灵性生命。大卫以基督的名义说话，诗篇 22:29。这是我们救主的话，或者是大卫以他的名义说的，没有人能保全自己的灵魂。对于生物来说，保持自己的灵魂活着是超出其能力的，甚至连自然生命也是如此，诗篇 49:7.9。没有人能为他兄弟的灵魂赎罪；没有人能够赎回自己或他人的生命；是的（这更重要），就连无罪的亚当也被教导要寻求保持他无辜本性的方法不是依靠自己，而是上帝给了他生命树，创世记 2:9 生命树并不生长在亚当身上，而是在园中。 现在，那个要吃生命树的人，他从那里学到，他所过的生命（恩典和荣耀的生命）的维持和延续不应该依靠自己的力量，而是依靠自己之外的东西：生命树是指三位一体中的第二位耶稣基督，约翰一书 3.4。现在，如果亚当只能通过那棵树保持自己的灵魂活着，那么堕落和败坏的亚当更加无法遵守那条在无罪时他本可以遵守的律法了。

But more clearly see the grounds of this insufficiency in the creature to help itself.
但更清楚地看到这个生物无法自助的原因。

The first is taken from the preciousness of the price of our redemption. The costliness of it, the matter of our justification is the price of our redemption, and without justification, no spiritual life at all. Now the price of our redemption is our justification, the form of that justification is God's accepting of it, and imputing it to us; but the matter of it is the price of our redemption, and that is the root of all our spiritual life, the price of our redemption given to God is accepted of him, and by him given to us, Psal. 49.8. Precious is the redemption of souls; it is far beyond the power of the creature, that which may be fit matter to give to God by way of satisfaction for a soul that is very precious, and this was only the obedience of Christ to the death, he by suffering death for us, and rising from the dead, declared himself mightily to be the Son of God, and he by his obedience to the death, offered to God the price of our redemption; He gave himself a ransom for many. And this shows that it had been impossible for any under the Son of God, to have given a sufficient price for our redemption; neither man nor Angels could do it: but he in giving a sufficient price for us, did thereby mightily declare himself to be the Son of God, he only by his death, is the matter of our justification, and his rising is our life: the Father himself, it could not stand with his justice to give a price for our redemption, he being the person offended; but the Son taking upon him our nature, that nature which had offended God, he by this means made atonement, between the Father and us, and in making atonement declared himself mightily to be the Son of God, none but he alone was able to tender to God such a recompense as might be a satisfaction for our sins.
第一点是从我们救赎的宝贵代价中得出的。它的昂贵性，我们称义的事实就是我们救赎的代价，没有称义，就没有任何属灵的生命。现在我们救赎的代价就是我们的称义，这个称义的形式是上帝接受并归咎于我们；但它的实质是我们救赎的代价，这是我们所有属灵生命的根源，我们将救赎的代价献给上帝，他接受了，并将其赐给我们，诗 49:8。灵魂的救赎是宝贵的；这远远超出了受造物的能力，这是可以作为对一个非常宝贵的灵魂进行满足的合适材料，而这只是基督对死亡的顺服，他为我们受死并从死里复活，有力地宣告自己是上帝的儿子，他通过对死亡的顺服，向上帝献上了我们救赎的代价；他为多人作了赎价。 这表明，任何人，包括上帝之子，都无法为我们的救赎提供足够的代价；无论是人还是天使都无法做到：但他通过为我们提供足够的代价，强烈地宣告自己是上帝之子，只有他的死亡才是我们称义的基础，他的复活是我们的生命：父亲本人无法为我们的救赎提供代价，因为他是受冒犯的一方；但是儿子承担了我们的本性，这个本性曾经冒犯了上帝，他通过这种方式在父亲和我们之间作了赎罪，同时也强烈地宣告自己是上帝之子，只有他一个人能够向上帝提供这样的补偿，以满足我们的罪孽。

2. And as this is ground why there is no sufficiency in the creature to give us the life of our justification; so it is also taken from the root of our sanctification and consolation, for they spring both from one fountain, and that is the Spirit of God's grace, John 16.7. he is the comforter, that is our sanctifier, and this springs in us to everlasting life, Joh. 4.14 Now he that can give a spirit of sanctification, and consolation, is only the Lord Jesus Christ, unless he go away, and send the Comforter to us, he never comes. If you would know who it is that can give this water of life, you shall read, Joh. 4.10. that it is only the Lord Jesus; he it is only that goes to the Father, and sends his Spirit of grace into our hearts, unless he go to heaven, and send it down from heaven to us, it is not given: So that he being the root of the Spirit of consolation, & of sanctification, all this life of consolation & sanctification springing from the Spirit as from a fountain, and Christ being he that sets open this fountain, Zac. 1.13. Therefore it is that there is an insufficiency in the creature to shed abroad such a thing as this into our hearts, Act. 2 33. when he was to give a reason of the spirit of Tongues, he fetches it from the resurrection of Christ, that he by his ascending into heaven, did shed abroad this word which you now see and hear; so that by his death he gave to God, not only the price of our redemption, but prevailed with the Father to bestow upon him the Spirit to give where, and to whom he will.

3. And for a third ground, why eternal life cannot be given by any but by Christ, is taken from the invincible difficulty of the passage to eternal life, from the hand of death and the grave, there is no redemption: What man is he that can deliver his soul from the hand of the grave? Psal. 49. And if the soul be severed from the body: no man can quicken his own soul, that is beyond the power and reach of the creature, death is the passage to eternal life, and this passage is of invincible difficulty, for a man to die, and then to translate himself from death to life, is far beyond the capacity of the creature, and therefore saith our Savior, I am the resurrection and the life, Joh. 11.25. and he speaks of it formally and properly; as if he should say, being risen from the dead myself, I rise myself, and therefore raise up others also; so that if you look at the invincible difficulty of it, you shall see, that it only is the Lord Jesus, that can give eternal life, it is a sign of a hypocrite, when with Simon Magus we think this gift may be bought with money.
第三个原因是，为什么只有基督能赐予永生，是因为从死亡和坟墓到永生的道路是无法逾越的困难：有谁能救自己的灵魂脱离坟墓的手？（诗篇 49）如果灵魂与身体分离，没有人能使自己的灵魂复活，这超出了受造物的能力和范围，死亡是通往永生的道路，而这个道路是无法逾越的困难，一个人要死亡，然后将自己从死亡转化为生命，这远远超出了受造物的能力。因此，我们的救主说：“我就是复活，我就是生命。”（约翰福音 11:25）他是正式而恰当地说这话；好像他在说，我自己从死里复活，我自己复活，所以也使别人复活；因此，如果你看到这个无法逾越的困难，你会看到，只有主耶稣能赐予永生，当我们像西门·马古斯一样认为这个恩赐可以用金钱买到时，这是伪君子的标志。

Reas. 2. It is taken from the good pleasure of the Father, whom it hath pleased that in Christ all fullness of life should dwell, Col. 1.19. And when he which is our life shall appear, we shall appear with him, 1 Cor. 1.30. And therefore since God hath concluded, and shut up all the springs of life in Christ, and out of Christ there is nothing but death, the good pleasure of the Father hath determined this point, that he having given us this eternal life in his Son, there is no deriving life from any fountain, but only from the Son.
2. 这是出于父神的喜悦，他喜悦在基督里有一切生命的丰盛居住，歌罗西书 1:19。当我们的生命显现的时候，我们也要与他一同显现，哥林多前书 1:30。因此，上帝已经决定并将所有生命的源泉都封闭在基督里，除了基督以外，没有任何生命，父神的喜悦决定了这一点，他在他的儿子里赐给我们这永恒的生命，没有任何泉源能够赐予生命，只有从儿子那里。

Use. If upon our having, or not having of Christ, depends our having, or not having of life; then from hence you see an evident ground of trial of every one of our estates, whether we be alive or dead; would any man know whether he have, or not have life; consider then whether you have, or not have Christ.
使用。如果我们是否拥有基督决定了我们是否拥有生命，那么从这里你可以看出，这是对我们每个人状态的明显试验的基础，无论我们是活着还是死了；如果有人想知道自己是否拥有生命，那就考虑一下自己是否拥有基督。

And from hence you may discern three grounds of trial to discern whether we have Christ or no.
从这里你可以看出三个试验的基础，以辨别我们是否拥有基督。

First, consider what it is to have a Christ.
首先，考虑拥有基督是什么意思。

Secondly, what it is to have the Son.
其次，拥有儿子是什么意思。

Thirdly, what signs there be of life; and hereby we shall have direction, whether we have Christ or no, and by this, we may inform ourselves aright in this particular.
第三，生命的迹象是什么；通过这个，我们将知道我们是否拥有基督，通过这个，我们可以正确地了解这一点。

This point contains in it the pith and marrow of Christianity, so far as any comfort of it may redound to us.
这一点包含了基督教的精髓和要点，就我们所能从中获得的任何安慰而言。

First, then let us consider what signs the Holy Ghost hath given us of our having of Christ.
首先，让我们考虑圣灵给我们的拥有基督的迹象。

We are said to have Christ four ways in Scripture.
据说在圣经中，我们有四种方式来理解基督。

First, by the honor, or service, or worship of him.

Secondly, in some sense we are said to have Christ by purchase.
其次，在某种意义上，我们被说成是通过购买得到基督。

Thirdly, by way of Covenant.

Fourthly, by way of free acceptance, when God offers him.
第四，通过自由接受，当上帝向他提供时。

First, a man is said to have God, or to have Christ, that worships him, and the very worshipping of him, is the having of him; so you read, Exod. 20.3. Thou shalt have no other gods but me; it is the express words of the Commandment: And by having of God there, he means thus much, Thou shalt worship no other gods but me; worship me, and thou hast me; worship any other, and thou hast another god, and not me. So have the Lord Jesus Christ by worshipping of him; and you have him fully, Psal. 45.10, 11. He is the Lord thy God, and worship thou him; implying, that as God hath set over his Son to us, to be our Lord, so we must receive, accept, and worship him; this is that which Moses and the people of Israel sung, He is my God, and is become my salvation, Exod. 15.2 He is my God, and he is my Fathers God, and therefore I will exalt him. So that to set up and exalt God in our hearts and lives, and to worship him, is all one; this sets up the Lord, to worship him, is to be our God.
首先，据说一个人拥有上帝，或者拥有基督，那么崇拜他的人就是拥有他；因此你可以读到，出埃及记 20:3 中有明确的命令：“除了我以外，你不可有别的神。”在这里，拥有上帝的意思是这样的：除了崇拜我以外，你不可崇拜其他神；崇拜我，你就拥有我；崇拜其他神，你就拥有另一个神，而不是我。所以通过崇拜主耶稣基督，你就拥有了他；正如诗篇 45:10、11 所说，他是你的上帝，你要崇拜他；这意味着，正如上帝将他的儿子赐给我们，成为我们的主，我们必须接受、接纳和崇拜他；这就是摩西和以色列人所唱的歌，他是我的上帝，他成了我的拯救，出埃及记 15:2。他是我的上帝，他是我父的上帝，因此我要尊崇他。所以，在我们的心灵和生活中树立和尊崇上帝，与崇拜他是一样的；这就是尊崇主，崇拜他就是我们的上帝。

Now a little better to understand this point, that you may conceive what this worship of Christ is; you are to conceive that worship is performed to Christ, in mind, in heart, in life, both in our obedience that we perform, in our life, in suffering, and patience which we yield to God in our lives, by all this we worship Christ, and so have him.
现在稍微更容易理解这一点，以便你能够理解基督的崇拜是什么；你要理解，崇拜是在我们的思想、心灵和生活中向基督表达的，无论是我们所做的顺服、生活中的行为，还是我们在生活中向上帝所展示的忍耐和耐心，通过这一切，我们崇拜基督，并与他同在。

First, in our minds, we then indeed worship Christ, when we have him in high estimation. The worship, and honor that we owe to Christ, is to have him in high esteem, Cant. 5 10. She, the Spouse there may well call him her beloved, Christ is my Christ, when he is to me the chiefest of ten thousand, Psal. 89.6. Who among the sons of the mighty can be likened to the Lord. And Exod. 15.11. Who is a God like unto thee: When the soul of a man doth esteem of Christ above all other things in the world, when there is nothing that the soul so prizes as the Lord Jesus Christ, then the soul hath him; and herein lies the difference between spiritual & earthly things, you have an high esteem of an earthly thing, and yet have it not; a man may highly prize a good bargain, and yet have it not: but no man sets an high price upon Christ, but he that hath him; spiritual things we wholly neglect, until we have them, and when we have them, then there is nothing with us comparable to them, until a man have his portion in the word of God, it is but a thing of small value to him, and so the Spirit of God's grace, and the blood of Christ until a man have it; it is but a light vain thing to him; yea till he have the Lord Jesus himself, no spiritual thing is of any value with him; but so soon as ever the heart begins to prize Jesus Christ, as the chiefest of all the blessings that ever God bestowed upon the sons of men; and if the soul think, that had he but his part in Christ, he were the happiest man in the world; in thus prizing him, he worships him; and in worshipping him, he hath him.
首先，在我们心中，当我们高度尊重基督时，我们确实崇拜他。我们应该向基督献上崇拜和尊敬，就是高度尊重他，雅歌 5:10。她，新娘，可以称他为她心爱的人，基督是我的基督，当他对我来说是万人之上的时候，诗篇 89:6。在众子之中，有谁能像主一样。出埃及记 15:11。 谁能像你一样的神：当一个人的灵魂将基督看得高于世上的一切时，当没有任何东西比主耶稣基督更珍贵时，那么灵魂就拥有了他；这就是属灵与属世之间的区别，你可能对一件属世的东西非常看重，但并没有拥有它；一个人可能非常珍视一笔好交易，但并没有得到它；但只有拥有基督的人才会高度珍视他；我们对属灵的事物完全忽视，直到我们拥有它们，当我们拥有它们时，没有任何东西能与之相比；直到一个人在神的话语中得到他的份额，它对他来说只是一件微不足道的东西，同样，直到一个人拥有神的恩典和基督的宝血，它对他来说只是一件轻浮的东西；是的，直到他拥有主耶稣自己，任何属灵的事物对他来说都没有价值；但是，一旦心开始珍视耶稣基督，将他视为神赐予人类的一切祝福中最为重要的，如果灵魂认为，只要拥有基督的份额，他就是世界上最幸福的人；在这样珍视他的过程中，他在崇拜他；在崇拜他的过程中，他拥有了他。

Now you must conceive that all worship stands in advancing another, with the debasing of ourselves; we humble ourselves, that we may advance another. Now if our debasement to them be such as is not compatible to a creature, as when we subject our heart and spirits to them; this is divine honor: Now that soul that exalts the Lord Jesus Christ as the highest in his own esteem, he debases himself to the dust in his spirit before him, John 1.27. It is the speech of John the Baptist (speaking of the Lord Jesus Christ) He that cometh after me, is preferred before me, whose shoe latchet I am not worthy to loose. This is a true worshipping of Christ, when in comparison of Christ he thinks himself unworthy to loose his shoe latchet. No mortal man but he may be worthy to loose any man's shoe latchet, if he be but worthy to live; but this is the honor and worship of Christ, that when thy soul looks upon Christ, he is so highly to be preferred before him, as that he thinks himself not worthy to untie his shoe.
现在你必须明白，所有的崇拜都是为了推进他人，同时贬低自己；我们谦卑自己，以便推进他人。现在，如果我们对他们的贬低不符合一个生物的身份，比如当我们将我们的心灵和精神屈服于他们时；这是神圣的尊荣：现在，那个将主耶稣基督视为自己最高的人，在他的灵魂面前将自己贬低到尘土中，约翰福音 1:27。这是施洗约翰的话（谈论主耶稣基督）：“那在我以后来的，成了在我以前的，我就是弯腰给他解鞋带也不配。”这是对基督的真正崇拜，当他的灵魂看着基督时，他认为自己不配解开他的鞋带。没有凡人除非他配活着，否则他不配解开任何人的鞋带；但这是对基督的尊荣和崇拜，当你的灵魂看着基督时，他应该被高度推崇，以至于他认为自己不配解开他的鞋带。

Now when a man is framed to these thoughts in his mind, as that he looks at Christ as the chiefest of all the blessings of God, as the greatest mercy that ever could befall a poor soul; and in respect of Christ, he looks at himself as an unworthy creature, most unworthy of Christ, most unworthy to come in his presence, and much more unworthy to be made partaker of so glorious a match as the Lord Jesus is, or to have his part in his body and blood, the very worship of Christ, in truth, the having of Christ; if we have such a singular esteem of him, we may be sure we could never have thus prized him, but that he first prized us.
现在，当一个人的思想被构建成这样的形式时，他将基督视为上帝赐予的一切祝福中最重要的，是对一个可怜的灵魂来说最伟大的怜悯；而在基督面前，他将自己视为一个不值得的存在，最不配拥有基督，最不配进入他的面前，更不配成为主耶稣的一部分，或者分享他的身体和血，实际上就是对基督的崇拜，拥有基督；如果我们对他有如此独特的尊重，我们可以确定我们之所以如此珍视他，是因为他首先珍视我们。

For further opening this worship of Christ in our minds, because it is of singular importance, and may help and stay a poor Christian, when his heart may be most dead, and all other things fail him, yet this high esteem of Christ in his mind is never wanting to an honest hearted Christian, but he ever hath occasion to look at Christ as most glorious, and at himself in comparison of Christ, as unworthy to loose his shoe latchet.
为了进一步开启我们心中对基督的崇拜，因为这是非常重要的，可以帮助和支持一个贫穷的基督徒，当他的心可能最为冷漠，所有其他事物都离他而去时，然而对基督的高度评价在一个诚实的基督徒心中从不缺乏，他总是有机会将目光投向最荣耀的基督，将自己与基督相比，觉得自己不配解开他的鞋带。

Let us therefore consider a little further of it; you may the read the like gracious disposition in Moses; he so prizes Christ, that everything belonging to Christ seems honorable to him, he esteemed the very reproaches of Christ, above all the treasures of Egypt, and those are less, then a shoe latchet, Hebr. 11.26. in untying a shoe latchet, there is neither shame nor pain: but for a man to be reproached for Christ, if anything be base and dishonorable, sure it is that: For a man that was taken to be the son of Pharaoh's daughter, and for him not to be ashamed of the people of God: nor of being reproached with them; yea, so far from being ashamed, as to think it greater riches, then the treasures of Egypt, he was sure gone far in his esteem of Christ: that man truly worships Christ, that honors the reproaches of Christ above all other things.
因此，让我们进一步考虑一下；你可以在摩西身上看到类似的恩慈态度；他如此珍视基督，以至于基督的一切都显得荣耀无比，他认为基督的羞辱比埃及的一切财富更为宝贵，而那些财富连鞋带都不如（来 11:26）。解开鞋带既不丢脸也不痛苦，但一个人因基督而受到责骂，如果有什么是卑鄙和可耻的，那肯定是这个：一个被认为是法老女儿的儿子，却不为神的子民感到羞耻，也不为与他们一起受责骂感到羞耻；是的，他不仅不感到羞耻，还认为这比埃及的财富更为丰富，他对基督的评价已经很高了：那个真正崇拜基督的人，是将基督的羞辱视为最重要的东西。

But yet there is something more in it then this, in this worship of Christ in our minds: We honor, or worship Christ in our minds, when we make him the chiefest, and esteem nothing more worthy to be known, then to know the Lord Jesus Christ, John 17.3. This is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent: Now when the soul esteems nothing more worth the knowing then Jesus Christ, this is an honoring of him, 1 Cor. 2.2. I determined not to know anything among you, save Christ and him crucified, and Phil. 3 7, 8, 9, 10. He looks at all things as loss, and dross, and dung that he might be found in Christ, not having his own righteousness, but might know the power and virtue of his resurrection; This is that which the Apostle did prize in his Judgment as more honorable, and comfortable, then anything under the Sun, and this was an evident sign that Paul had Christ; for this is an ordinary experiment in nature, no man hath any blessing, but he would know the worth of it; if a man have a Farm or a yoke of Oxen, he will prove them, Luke 14.19. a man will know aforehand if he can, but when he hath it then he will prove it, and truly so is it with everyone that hath the Lord Jesus, he is desirous to prove Christ, he would know by experience, what the virtue and power of his death is, how it pardons his sin, and mortifies his corruptions, and he would know the power of his resurrection: strengthening and quickening grace in him, and the power of Christ's ascension, ascending into the presence of his Father, and sitting at the right hand of God to rule all Creatures in heaven and in earth, for the Churches good, and subduing our enemies, and bringing us to glory in the end. A man that hath Jesus Christ, he is inquisitive to know all the virtue that is in Christ, & he thinks in his mind, there is nothing better worth the knowing's, then to know and feel the virtue and power of Christ Jesus in his heart: And this is the first part of the worship of Christ, though we be yet doubtful whether we have Christ or no; Yet it is an evidence to the soul, that thou hast him; because thou dost worship him, and so highly prize him in thy mind, and if thou couldest but know him, and thy part in him, this is the chiefest comfort thou canst pitch thy mind upon; certainly he is thy beloved, since he is to thee the chiefest of ten thousand.
但是在我们心中崇拜基督的时候，其中还有更多的东西：当我们将基督视为至高无上的，并认为没有什么比认识主耶稣基督更值得知道的时候，我们就在我们的心中尊崇或崇拜基督，约翰福音 17:3 说：“认识你独一的真神，并且认识你所差来的耶稣基督，就是永生。” 当灵魂认为没有什么比认识耶稣基督更值得知道的时候，这就是对他的尊崇，哥林多前书 2:2 说：“因为我曾定了主意，在你们中间不知道别的，只知道耶稣基督，并且知道他是钉十字架的。”腓立比书 3:7,8,9,10 也是如此。他将一切都看作是损失、垃圾和粪土，只为了在基督里得到，不靠自己的义，而是认识他复活的大能和德能；这是使徒在他的判断中看重的，比太阳下的任何事物都更尊贵、更舒适，这是保罗拥有基督的明显迹象；因为这是自然界的一种常见实验，没有人会不知道自己所拥有的祝福的价值；如果一个人拥有一块农场或一对牛，他会检验它们，路加福音 14:19。 一个人如果能预先知道，他会知道，但当他拥有了它，他会证明它，对于每个拥有主耶稣的人来说也是如此，他渴望证明基督，他希望通过经历来了解基督的死亡的力量和能力，它如何赦免他的罪恶，使他的堕落得到克制，他也希望了解基督复活的力量：在他身上加强和使他活跃的恩典，以及基督升天的能力，升到他父神的面前，坐在神的右边，统治天上地下的所有生物，为教会的利益而战胜我们的敌人，并带领我们最终进入荣耀。 一个拥有耶稣基督的人，他渴望了解基督的一切美德，并且他心中认为，没有什么比了解和感受基督耶稣在他心中的美德和力量更值得知道的了。这是对基督的崇拜的第一部分，尽管我们对是否拥有基督还存在疑虑；然而，这对灵魂来说是一个证据，证明你拥有他；因为你崇拜他，在你的心中如此高度珍视他，如果你能够认识他，了解他以及你在他里面的份量，这将是你能够寄托心灵的最大安慰；毫无疑问，他是你所爱的，因为他对你来说是万中无一的至爱。

Secondly, a man worships Christ, not only by an act of his mind, but a man hath Christ likewise when he hath him in the deep affection of his heart, when he deeply affects him in his heart, as his chiefest good. The former was an act of the Judgment and understanding; this belongs to the heart, will, and affections. Psal. 73.25. Whom have I in heaven but thee, or in earth in comparison of thee, and Psal. 42.1. My soul pants or breathes after thee my God. He was then a banished man from the congregation, and it was a weary sad time to him, his soul panted like a chased Deer, for the rivers of water, his soul was athirst for God! Oh when shall I come, and appear before him? this is such a longing desire, when a man wants Christ; As that it is called, hunger and thirst, Matth. 5. such a desire as cannot be satisfied, but with meeting with that which the soul doth hunger and thirst for; give an hungry man a house full of gold, and he is hungry still, but give him meat and then you satisfy him; So in this case, the soul that hungers after Christ, give him profit and pleasure, and you give him nothing, but his soul is fit to perish for want of Christ, this is a deep worship we put upon Christ; and in so affecting of him, we have him; when the soul hath the Lord Jesus, the highest and chiefest cause of rejoicing it hath, is, only its having of Christ Gal. 6.14. if he have his part in Christ, that is his Crown and his Portion, he counts it a goodly portion, his lot is fallen into a pleasant place; if we have him for our portion, we have enough, therein the soul is fully satisfied, and if we have lost him, we chiefly mourn for that, our chiefest care is to get him; and we mourn most bitterly for want of him, Zach. 12.10. and we make it our desire chiefly to have him, and then we truly have him when we so set him up in our hearts, we may affect many earthly blessings and want them, as gold and silver, and friends, and health, and yet want them all, but no man desires Christ thus, but he hath him. I mean if he desire him as his chiefest good, the having of any blessing doth not so rejoice his heart, nor the want of it so afflict him, such a soul hath Christ.
其次，一个人崇拜基督，不仅仅是通过思想的行为，当一个人在心中深深地爱慕基督时，他也拥有基督，当他在心中深深地爱慕基督时，将他视为最好的东西。前者是判断和理解的行为；而这属于心灵、意愿和情感。诗篇 73:25：“除你以外，在天上我有谁？在地上我也没有所爱慕的。”诗篇 42:1：“神啊，我的心切慕你，如鹿切慕溪水。”那时他被放逐出会众，这对他来说是一个疲惫悲伤的时刻，他的灵魂像被追逐的鹿一样渴望水流，他的灵魂渴望神！哦，我什么时候才能来到他面前？当一个人渴望基督时，这是一种强烈的渴望。正如马太福音 5:6 所说的，这被称为饥渴和口渴。 这样一种渴望是无法满足的，除非遇到了灵魂所渴望的东西；给一个饥饿的人一屋子的金子，他仍然饥饿，但给他食物，那么你就满足了他；所以在这种情况下，灵魂渴望基督，给他利益和快乐，你给他的是无用之物，但他的灵魂因为缺乏基督而濒临毁灭，这是我们对基督的深深崇拜；在如此追求他的过程中，我们拥有了他；当灵魂拥有主耶稣时，它最高和最重要的喜乐源泉就是拥有基督（加拉太书 6:14）；如果他在基督里有份，那就是他的冠冕和福分，他会认为这是一份美好的福分，他的命运已经落在了一个宜人的地方；如果我们拥有他作为我们的福分，我们就足够了，灵魂在其中得到了充分的满足；如果我们失去了他，我们最为悲伤的就是这一点，我们最关心的是如何得到他；我们因为缺乏他而悲痛万分（撒迦利亚书 12:10）。 我们的主要愿望是拥有他，当我们将他置于我们的心中时，我们才真正拥有他，我们可能追求许多世俗的祝福，如金银、朋友、健康，但仍然感到缺乏，但没有人像这样渴望基督，除非他已经拥有他。我的意思是，如果他将他视为最重要的善，拥有任何祝福都不能如此使他心中欢喜，也不能如此使他痛苦，这样的灵魂拥有基督。

Object. But the church in Cant. 3.1. she wanted Christ, and yet earnestly desired him, therefore a soul may have a strong desire to Christ, and yet be without him, how can she be said not to find Christ, and yet to have him?
但是在《雅歌》3:1 中的教堂，她渴望基督，却又迫切地渴望他，因此一个灵魂可能对基督有强烈的渴望，却没有他，她怎么能说没有找到基督，却又拥有他呢？

Ans. She could neither have loved him nor have sought him, nor have so known the worth of him, if he had not loved her first, and if she in some measure had not had him: But when she saith, she found him not, the meaning is, not in that feeling and comfort, not in that measure she sought for, not in that life and power, her soul desired, she sought him by night in a dark time, but though she wanted the comfort of Christ in his ordinances, as she then desired, yet she had Christ, and had true fellowship with him, else she could never have so loved him, for she saith she sought him whom her soul loved; and this is indeed so much the more truer worship of him when it is so hearty; in our Judgments we prize him as the chiefest blessing in heaven and in earth, and in our hearts we so affect him, and cleave unto him, so now on the contrary, let the same heart look into it self, and in comparison of Christ, he not only in his Judgment basely esteems of himself, but in our affections we look at ourselves as loathsome in comparison of Christ, This you shall find to be true, the more the heart doth inwardly love Christ, the less we do love ourselves, so when God revealed himself to Job he cried out, I am vile Job. 40.4. and then he abhors himself, and repents in dust and ashes. There is no soul that hath any high esteem of God, or any strong affection to him; but the more highly and deeply he affects him, the more he disaffects himself and loathes himself, as unmeet to come into the presence of the Lord, when as Isaiah saw the glory of the Lord sitting upon the cherubins, he cried out woe is me I am undone, for I am a man of unclean lips, &c. Esa. 6.5.6. this shall you ever find to be the frame of the spirit of a Christian, the more deeply he affects Christ, the more inwardly he loathes himself, he looks at himself as fit rather to be swallowed up of Judgment then capable of any mercy, not only grieve for his sin against Christ or not only the more fear his sin, or the more be ashamed of his sin, by how much the more he sees the glory of Christ, but he so much the more loathes himself, as one clean out of heart, he abhors himself as an unclean & abominable thing, that if he could go out of himself, and be severed from his own soul, he would never own himself more, and therefore Christ puts self-denial for a principal part of his worship, Luk. 9.23. this very denial of ourselves is a worship of Christ, hereby we so affect Christ, that we are quite out of conceit and love of ourselves. And so loath ourselves for our sins, as they make us unmeet to be joined to so glorious an head as Christ, and then indeed we have him.
答案。她既不可能爱他，也不可能寻找他，也不可能了解他的价值，如果他不先爱她，如果她没有在某种程度上拥有他：但是当她说她没有找到他时，意思是，她没有找到那种感觉和安慰，没有找到她寻求的那种程度，没有找到她灵魂渴望的那种生命和力量，她在黑暗时期夜晚寻找他，但尽管她渴望基督在他的仪式中的安慰，但她拥有基督，并与他真正交流，否则她不可能如此爱他，因为她说她寻找她灵魂所爱的人；当我们的判断中，我们将他视为天地间最宝贵的祝福，我们的心灵如此喜爱他，如此依恋他，所以现在相反地，让同样的心灵审视自己，在与基督相比较时，他不仅在判断中卑微地看待自己，而且在我们的感情中，我们认为自己与基督相比是可憎的，你会发现这是真实的，心灵越是内心地爱基督，我们就越不爱自己，所以当上帝向约伯显现时，他哭喊着出来，我是卑鄙的约伯。40.4。然后他憎恶自己，在尘土和灰烬中悔改。没有一个灵魂对上帝有任何高度的尊重，或对他有任何强烈的感情；但他越是深深地被上帝感动，他就越是对自己不满和厌恶自己，认为自己不适合进入主的面前。当以赛亚看见主的荣耀坐在基路伯上时，他大声喊道，我有祸了，因为我是嘴唇不洁的人，等等。以赛亚书 6.5.6.你会发现这是一个基督徒的心灵状态，他越是深深地被基督感动，他就越是内心厌恶自己，他认为自己更适合被审判吞噬，而不是有任何怜悯的能力，他不仅为自己对基督的罪感到悲痛，也不仅对自己的罪更加恐惧，或者对自己的罪更加羞愧，他看到基督的荣耀越多，他就越是厌恶自己，像一个心灵纯净的人，他憎恶自己，视自己为不洁和可憎的东西，如果他能离开自己，与自己的灵魂分离，他将永远不再承认自己，因此基督将自我否定作为他崇拜的一个重要部分，路加福音 9.23。 这种对自我的否定正是对基督的崇拜，通过这种方式，我们如此受到基督的影响，以至于我们完全不自负，也不再爱自己。我们因为自己的罪而厌恶自己，因为罪使我们不配与如此荣耀的基督相联，而此时我们才真正拥有他。

3. A third part of this worship of him is in our life: And in our life we worship Him, by obedience in doing his will, and by patience in suffering his will, or anything comfortably for his sake.

Hearty obedience is a true and sincere, and real sign of this worship of Christ, and true sincere obedience to him is a true having of him.
真诚而真实的顺从是对基督崇拜的真实标志，对他真诚的顺从是真正拥有他的表现。

This is, first when a man hath such respect to all the Commandments of God, as that there is none of them but he greatly delights in it, Psal. 119.6. then shall I not be ashamed, when I have respect to all thy Commandments: He looks at them all with such respect, as the Commandments of a great God, he respects them all as God's Commandments: When as a man is willing to take up every Commandment of Christ, he submits to them all everyone.
当一个人对上帝的诫命都非常尊重，以至于他对其中的每一条都非常喜爱，诗篇 119.6.那么当我尊重你的所有诫命时，我就不会感到羞愧：他以极大的尊重看待所有的诫命，将它们视为伟大上帝的诫命：当一个人愿意接受基督的每一条诫命时，他顺从其中的每一条。

And which is more, as he hath respect to all God's Commandments, so he hath, respect to all God's Commandments in all his ways, there is a double universality of obedience, and they both hold forth this truth; it brings into subjection every thought and Imagination to the will of Christ, 2 Cor. 10.9. now this is a marvelous subjection, that a man is not to dare to allow himself in so much as a thought, unless it be in a way of obedience to the will and Word of God, unless a thought be suitable to the will of Christ, and allowable to the word of Christ, he dare not accept it, when a man hath such a professed subjection to Christ, that as he respects every Commandment of God, so he would not be at his own choice, in so much as in any one thought, and this is such solid and complete worship of Christ as that a greater honor cannot be done to him, Math. 4.10, him only shalt thou serve, he will not allow himself in one evil thought, much less will he allow himself to speak evil words, or least of all, to do this or that evil in the sight of God, so that this is the worship of him, when we subject all the passages of our heart and life to his will, we serve the Lord and not man, Col. 3.23.24. we do not anything in our callings, but we do it in obedience to Christ, and according to the rules of Christ, and for the glory of Christ, and this is the service we do to Christ, not a passage in our whole life, but we desire to have respect to all God's Commandments, and this is a right and true having of him.
而且更重要的是，他对上帝的所有诫命都尊重，他在他的一切行为中都尊重上帝的所有诫命，这是一种双重的普遍服从，它们都展示了这个真理；它使每一个思想和想象都顺服于基督的意愿，哥林多后书 10:9。现在这是一种奇妙的顺服，一个人不敢允许自己有任何思想，除非它是顺服上帝的意愿和话语的方式，除非一个思想适合基督的意愿，并且可以接受基督的话语，他不敢接受它，当一个人对基督有如此明确的顺服时，他既尊重上帝的每一个诫命，又不愿意按照自己的选择行事，甚至在任何一个思想中，这是对基督的如此坚实和完整的敬拜，以至于不能给他更大的荣耀，马太福音 4:10，只有侍奉他，他不允许自己有一个邪恶的思想，更不用说允许自己说恶言，或者在上帝面前做这样或那样的恶事，所以当我们将心灵和生活的一切经历都服从他的意愿时，这就是对他的敬拜，我们侍奉主，而不是人，歌罗西书 3:23。我们在我们的职业中并不做任何事情，但我们是出于对基督的顺从，按照基督的规则，并为了基督的荣耀而这样做。这就是我们对基督的服侍，不仅仅是我们一生中的一段经历，而是我们渴望尊重上帝的所有诫命，这才是正确而真实地拥有他。

And as it is thus for our obedience in doing his will, so is it for our patience in suffering his will, there is a glorious worship given to Christ in patience, when as if so be it be the will of God to call us to suffer, we lay our hands upon our mouths and sit down and quiet ourselves in this, that it is the will of Christ it should be so, and being for the glory of his name, in the defense of his truth, and from his own hand, it fears us not, we sit down quietly under the hand of Christ as knowing whose hand it is that is upon us, it is a worship of Christ and we debase ourselves to worship him, when we acknowledge that it is no matter what becomes of us so the will of God be done, this is true worship of Christ, 1 Sam. 3.18. it was a good Testimony of Eli's sincerity, when he heard of the woeful Judgment that God would inflict upon his household; when Samuel had made an end of expressing the whole Judgment, saith he, it is the Lord, let him do what seemeth him good in his own eyes; wherein he fitly expresseth the point in hand; It is the Lord let him therefore do what he will, we have the Lord for our Lord, and he is a Lord to us, when we give him leave to rule us, the Lord hath given, and the Lord hath taken away, blessed be his name, Job. 1.20.21. this shows the subjection of Jobs will to God. If he see it good to take all away as he sometime saw it good, to give it all, this patient submission of the heart to God, is an undoubted argument, that we have the Lord for our God, had we not him for our God, the heart of man would so grudge at this & that evil which befalls us, and would bitterly fall upon Instruments, and weary heaven and earth with our moans and cries. But I held my peace and said nothing, for thou Lord hast done it, Psal. 39.19. a sign we have him for our Lord when in all his providences, we acknowledge his good hand in it, and he is our Lord if we can so sit down and not murmur nor grudge against him, according to that you read Lam. 3.29 the church complaining of her misery, he tells you the frame of her spirit, in such a temper the soul now sits alone and keeps silence. He hath learned to bear God's yoke, he is yoked to the will of God; to his Commandments, to his providence, and he puts his mouth in the dust if there may be any hope, he is content to lie down under the hand of God, grudges not at it, but in quietness and silence of heart bears God's yoke, and God is then the God of our Salvation, when we keep silence before him, Psal. 62.1. this is a solemn worship of God when in the midst of trouble, we can quietly sit down, when the soul can say, I will bear the indignation of the Lord, Mica 7.8, 9. when we see the Lord's hand in all the punishments and Judgments that befall us, and we bear it willingly, this is solemnly to worship him, and to be wrought upon as clay in the hand of the Potter, and in thus doing we have him; And if the case should be, that we should come to suffer for the name of Christ, it is so far off from being matter of murmuring to a Christian man, as that he suffers not only patiently, but joyfully, and if any man suffer for the name of Christ as a Christian, let him glorify God on that behalf, for the spirit of Glory and of God shall rest upon him, 1 Pet. 4.14.16. When a man thus worships God, patiently submitting himself to him, and gives up himself in his way, to be quieted by him, this is a true worshiping of Christ, and whoever thus worships him, hath him, though we cannot yet tell whether we have faith or no, whether repentance or no, whether any true love to God or no, yet if we can find this in us, that in our hearts we thus worship the Lord Jesus, so highly prize him as the chiefest of ten thousand &c. In so doing we worship Christ and in worshiping him we have him, but on the other side, if we so look at Christ as we can prefer ten thousand other things before him, and can sit down quietly without him, if we look at Christ as a refuse commodity, no worth the cheapening, and we look at ourselves as the great Omegas of the world, and we would not have our names blemished with seeking after Christ, but have greater business then that to look after, and we will be our own carvers; if so, then we do not worship Christ, and then we have him not, and so no redemption by him.
对于我们顺从他的旨意的服从，以及我们忍受他的旨意的耐心，都是如此。当神的旨意要我们受苦时，我们在忍耐中给予基督荣耀的敬拜是光荣的。如果神的旨意是叫我们受苦，我们将手放在嘴上，坐下来，安静地接受这一切，因为我们知道这是基督的旨意，是为了他的名的荣耀，为了捍卫他的真理，是从他自己的手中来的，我们不害怕，安静地接受基督的手，因为我们知道这是谁的手在我们身上。当我们承认无论我们如何，只要神的旨意成全，这就是对基督真正的敬拜，这是对基督的敬拜，我们降卑自己来敬拜他。撒母耳记上 3:18。 这是以利真诚的一个好见证，当他听到上帝将降在他家族身上的可怕审判时；当撒母耳结束表达整个审判时，他说，这是耶和华的事，让他按照他自己的眼光去做；他恰当地表达了手头的问题；这是耶和华的事，让他做他愿意做的事，我们把耶和华当作我们的主，当我们允许他统治我们时，他就是我们的主，耶和华给了，耶和华又取走，愿他的名受颂赞，约伯记 1.20.21. 这显示了约伯的意愿向上帝屈服。如果他认为把一切都拿走是好的，就像他有时认为把一切都给予是好的一样，心灵对上帝的耐心顺服，无疑是我们把耶和华当作我们的上帝的证明，如果我们没有他作为我们的上帝，人的心灵会对我们遭遇的这个和那个邪恶感到不满，并且会痛苦地责备工具，并用我们的哀叹和呼喊使天地厌烦。但我保持沉默，什么也没说，因为你做了这事，诗篇 39.19。 当我们在他的一切安排中承认他的善意之手时，这是我们承认他为我们的主的一个迹象；如果我们能够安静地坐下来，不抱怨也不嫉妒他，那么他就是我们的主。正如你在耶利米哀歌 3:29 中所读到的，教会抱怨她的苦难，他告诉你她的心灵状态，灵魂现在独自坐着保持沉默。他已经学会了承担上帝的轭，他与上帝的旨意相连；与他的诫命，与他的安排，他把他的嘴放在尘土中，如果有希望的话，他愿意躺在上帝的手下，不对此抱怨，而是以心灵的宁静和沉默承担上帝的轭，当我们在他面前保持沉默时，上帝才是我们的救恩之神，诗篇 62:1。在困境中，我们能够安静地坐下来时，这是对上帝的庄严崇拜，当灵魂能够说：“我要忍受耶和华的忿怒”（弥迦书 7:8，9）。 当我们看到主的手在降临在我们身上的所有惩罚和审判中，我们心甘情愿地承受，这是庄严地敬拜他，像黏土在陶工的手中一样被塑造，通过这样做，我们拥有他；如果情况是这样的，我们因基督的名而受苦，对于一个基督徒来说，这与抱怨无关，他不仅能耐心地忍受，而且欢欣鼓舞，如果有人因基督的名而作为基督徒受苦，让他为此归荣耀于神，因为荣耀的灵和神要临到他身上（彼得前书 4:14,16）。当一个人这样敬拜上帝，耐心地顺服于他，并将自己交托给他，这是真正敬拜基督的方式，无论我们是否能确定我们是否有信仰，是否有悔改，是否有对上帝的真正爱，但如果我们能在我们的内心找到这一点，即我们这样敬拜主耶稣，如此高度珍视他，视他为万中之首等等。 这样做，我们崇拜基督，崇拜他，但另一方面，如果我们如此看待基督，我们可以在他之前更喜欢其他一万件事情，并且可以安静地没有他，如果我们把基督看作是一种废弃的商品，不值得贬低，而我们把自己看作是世界的伟大终点，我们不愿意让自己的名字被寻求基督所玷污，而有更重要的事情要去关注，我们将成为自己的雕刻师；如果是这样，那么我们就不崇拜基督，我们就没有他，因此也没有通过他的救赎。

SERMON II. - 1 JOHN 5.12.
讲道二 - 约翰一书 5:12

He that hath the Son, hath life, and he that hath not the Son, hath not life.
有子的人有生命，没有子的人没有生命。

Because in Scripture phrase, there are more ways of having Christ requisite for the knowledge of every soul, I thought it therefore not amiss to open those other ways by which in Scripture we are said to have Christ.
因为在圣经中有更多的方式，使得每个灵魂都需要认识基督，所以我认为没有错，通过圣经中我们所说的其他方式来解释我们如何拥有基督。

Secondly, as therefore we have him first by worshiping of him, so secondly we have him by purchase; this way of having Christ is expressed to us partly in the parable of the Merchant man, Matth. 13.46. Who when he had found a pearl of precious price, he sold all that he had and bought it, that is one way of having Christ, to purchase him, to buy him: you have the like also held out in Esa. 55.1.2. everyone that is a thirst, come and buy without money or without price, wherein the Holy Ghost calleth upon us to receive the Lord Jesus Christ as revealed in his ordinances, and he makes a solemn proclamation to all, to come to these waters and buy without money. Without money, why without money? or how without money? It is true, should a man offer his house full of Treasure for Christ, it would be despised Cant. 8.7. and when Simon Magus offered to buy the gifts of the Holy Ghost for money, it was rejected with a curse Act. 9.8, 9, 10, and if the gift of the Holy Ghost cannot be bought for money, how can the Lord Jesus Christ be bought for money?
其次，我们通过崇拜他来拥有他，这是我们首先拥有他的方式；其次，我们通过购买来拥有他；这种拥有基督的方式在马太福音 13:46 的比喻中部分地向我们展示了出来。一个商人找到了一颗珍贵的珍珠，他卖掉了所有的东西并买下了它，这是一种拥有基督的方式，即购买他，买下他：以赛亚书 55:1.2 也向我们展示了类似的方式。凡口渴的人都可以来买，不用花钱，不用付代价，圣灵呼吁我们接受在他的仪式中所显明的主耶稣基督，并向众人庄严宣告，要到这些水边来，不用花钱买。不用花钱，为什么不用花钱？或者说怎么不用花钱？的确，如果一个人拿出他满屋的财宝来换取基督，那将会被藐视（雅歌 8:7）；当西门·马古斯用钱来买圣灵的恩赐时，却被诅咒所拒绝（使徒行传 8:8-10）；如果圣灵的恩赐不能用钱买，那么主耶稣基督又怎么能用钱买呢？

And yet thus much I say, that many times without laying out of money, he cannot be had, without parting with money we cannot get him, the case so stands that sometimes, the holding fast a man's money lets go the Lord Jesus Christ, you have a famous example in the young man, Matth. 19.21. to 24. Where our Savior shows how hard a thing it is for a rich man to enter into the Kingdom of Heaven, because it is hard for a rich man to part with all that he hath, when God calls for it at his hands, so that without money sometimes Christ cannot be had; And yet for money he cannot be had, it was upon the point of money, that the Lord Jesus parted with the Pharisees, Luke 16.11.12. If you be unfaithful with the mammon of iniquity, who will trust you with true treasure; if you use not outward things well, who will give you saving grace in Jesus Christ? so that sometimes for want of spending of money in a right way, many a man loses the Lord Jesus; so that though Christ cannot be had for money, yet sometimes without expense of money he cannot be had.
然而，我要说的是，很多时候如果不花钱，就无法得到他；如果不花钱，就无法得到他，情况是这样的，有时候紧紧抓住一个人的钱财，就会放弃主耶稣基督，你可以在年轻人身上看到一个著名的例子，马太福音 19 章 21 节至 24 节。在那里，我们的救主展示了一个富人进入天国是多么困难的事情，因为一个富人很难放弃他所拥有的一切，当上帝要求他交出时，有时候没有钱就无法得到基督；然而，要用钱也无法得到他，正是因为钱的问题，耶稣与法利赛人分道扬镳，路加福音 16 章 11 节至 12 节。如果你在不义之财上不忠诚，谁会信任你真正的财富；如果你不善用外物，谁会给你在耶稣基督里的救恩？所以有时候因为没有正确地花钱，许多人失去了主耶稣；所以尽管基督不能用钱买到，但有时候没有花费金钱就无法得到他。

For opening of this point there are three Cases in which money must be laid out, or else Christ cannot be had, and in refusing to lay out money, we refuse life in him.
为了开启这一点，有三种情况下必须花钱，否则就无法得到基督，而拒绝花钱就是拒绝在他里面得到生命。

First, when the Lord by some special command requires it, as was the case of the young man in the Gospel, there was a special commandment given to him, not given to every man, nor to every rich man, nor scarce any man in ordinary course nowadays, yet then given to him; and now to stick for money, and rather lose eternal life then his goods, in such a case as this, he loseth his life in Christ; and upon the same point, or the like, broke Ananias and Sapphira, it was the common resolution of the Church of God in that Age to sell all that they had, and to give to the poor, and to live after the same rate that other men did, a like proportion to every man; and to distribute faithfully to every man as every man had need, and as the Apostle saw cause; and when they come and keep back part of the price for which their possessions was sold, you see how bitter a curse from the presence of the Lord fell upon them, they were cut off from the Congregation of God's people, and it is much to be feared, cut off from the Lord Jesus Christ, and from all hope of eternal life, and to stand as a terrible example to the whole Church of God, to show what a dangerous thing it is to stand upon terms with Christ, and not to part with money for him; they could not have fellowship with the people of God, unless they parted with all they had, and live upon the common distribution; but this case is not always.
首先，当主以某种特殊的命令要求时，就像福音书中的那个年轻人一样，有一个特殊的命令赋予了他，这个命令并不是给每个人的，也不是给每个富人的，现在几乎没有人会得到这样的命令，然而那时给了他；现在为了钱而坚持，宁愿失去永生也不愿失去财物，在这种情况下，他失去了在基督里的生命；在同样的问题上，亚拿尼亚和撒非喇也犯了同样的错误，那时神的教会普遍决定卖掉他们所有的东西，给穷人，按照其他人的生活水平，按照每个人的比例分配，按照使徒的判断，忠实地分配给每个有需要的人；当他们保留了他们财产出售的一部分价格时，你可以看到主的严厉诅咒降临在他们身上，他们被剪除了神的子民的会众，非常可怕的是，他们被剪除了主耶稣基督，失去了永生的一切希望，并成为整个神的教会的可怕榜样，以显示站在与神对立的地位是多么危险的事情基督，而不是为他付钱；除非他们放弃所有的财产，并依靠共同分配，否则他们无法与神的子民交往；但这种情况并非总是如此。

But secondly, there is another time, namely, when in case of persecution the market of Christ goes at so high a rate, that a man cannot have Christ with any comfort in his soul, or peace to his Conscience, or purity of heart or life, unless he hazard all his estate, or a good part of it: In buying and selling of a precious commodity, a good Chapman will have it whatever it cost him: So Christ is sometimes at an higher, and sometimes at a lower rate, but whatever he costs him, he will have him; it is spoken in commendation of the Hebrews, that they suffered joyfully the spoiling of their goods, Heb. 10.34. to show you, that sometimes it comes to that pass, that unless a man be content to part with all his goods, he cannot have the recompense of reward, the Lord Jesus Christ to his soul; and therefore the Servants of God have been content to lose all that they had, and willing to resign up all for the maintaining the integrity of their spirits, and the purity of their hearts and lives in the presence of God, and then let all go, they can suffer the spoil of all joyfully.
但是，第二个时机是在迫害的情况下，基督的市场价格如此之高，以至于一个人无法在灵魂中舒适地拥有基督，或者对良心没有平安，或者没有心灵和生活的纯洁，除非他冒险失去全部或大部分财产：在买卖宝贵商品时，一个好的商人会不惜一切代价得到它：所以基督有时价格高，有时价格低，但无论花费多少，他都会得到；希伯来人被称赞为他们欣然忍受了财物被掠夺，希伯来书 10:34。这是为了告诉你，有时情况会变得如此糟糕，除非一个人愿意放弃所有财产，否则他无法得到回报的补偿，也就是主耶稣基督的灵魂；因此，神的仆人愿意失去他们所有的东西，愿意为了在上帝面前保持他们的精神的完整和心灵和生活的纯洁而放弃一切，然后让一切都走吧，他们可以欣然忍受一切被掠夺的喜悦。

3 It is in case that by God's providence you be cast to live in such Congregations, where you cannot have the Ordinances of God but at a great charge, as it is the case of many places, that unless they be at charge for the Ministry of the Gospel it cannot be had; then we must communicate freely that way, then be not deceived, God is not mocked, for what a man sows that shall he also reap, Gal. 6.6, 7, 8 Where the Apostle doth encourage men at such a time as this, when the Gospel, cannot be had but at great charge, then lay out liberally for the Gospel of Christ, and he calls it, A sowing to the Spirit; as a man that lays out his money for an earthly commodity, for a good bargain, he reaps corruption; so he that sows of the Spirit, shall of the Spirit reap life everlasting. When a man lays out his money unto Spiritual ends, to obtain the free passage of the Ordinances of Christ, to enjoy the liberty of the Gospel, he thereby sows to the Spirit, and shall of the Spirit reap life everlasting; for this is the blessing promised unto it, such as so sow, shall of the Spirit reap life everlasting; so that when a man out of a good and honest heart, and an hungering desire after God's Ordinances, shall be willing to be at charge for them, he hath this promise made to him, and it shall be fulfilled, He shall of the Spirit reap life everlasting. But yet, when a man hath laid out his money for this end, if he then think his money is worthy of Christ, he gets him not; but this is the first way of having Christ by way of Purchase, a seasonable laying out our money for him as God requires it.
如果上帝的恩典让你生活在那些无法免费获得上帝的仪式的教会中，就像许多地方一样，除非他们为福音事工付费，否则无法得到；那么我们必须自由地参与其中，不要被欺骗，上帝是不会被愚弄的，因为人种的是什么，收获也是什么，加拉太书 6:6,7,8。使徒在这样的时候鼓励人们，当福音只能以巨大的代价获得时，要慷慨地为基督的福音付出，他称之为向圣灵撒种；就像一个人为了一笔好交易而花钱购买世俗的东西，他将收获腐败；所以那些向圣灵撒种的人，将从圣灵中收获永生。 当一个人将他的钱用于属灵的目的，为了获得基督的圣礼的自由通行，享受福音的自由，他就是为圣灵撒种，他将从圣灵中收获永生；因为这是应许给予它的祝福，撒种的人将从圣灵中收获永生；所以当一个人出于善良和渴望上帝圣礼的心愿，愿意为此付出代价，他就有这个应许，并且它将会实现，他将从圣灵中收获永生。但是，当一个人为了这个目的花钱后，如果他认为他的钱值得基督，他就得不到他；但这是通过购买的方式来拥有基督的第一种方式，按照上帝的要求，适时地花钱为他购买。

Secondly, Christ is to be purchased, not so much by money, as chiefly this purchase must be made by parting with all those many and strong Lusts, and Corruptions, and sinful rebellions of heart, by which we keep off Christ from coming into our hearts; this is that which the Prophet Isaiah directs us to, Esa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, &c. where he tells us what we must give for Christ, for sin is neither money nor money's worth; but he makes a good bargain that parts with his sins, though he should get no Christ for his parting with them. He speaks of the first and principal part of the life of a Christian man, the life of his Justification that springs from pardon of sin; let a man forsake those sins and lusts that he hath been most carried captive with; let a wicked man forgo his thoughts and ways, both his secret and open sins, and let him then turn to God, and he will abundantly pardon; then God will receive him graciously, to the justification of life. This is the thing that we must do, this was the point upon which sundry of them that have been hopeful for Religion, have broken off from Christ, and Christ from them; they have forsook him, and he left them; Jehu stuck upon this very point, he would go a great way, but when it comes (as he thinks) to hazard his title to the Crown, then he will set up the golden Calves; when he saw that all must be parted with, rather then he would forgo that, without which he could not maintain his Kingdom, he would rather loose Christ, then venture the loss of that, 2 King. 10.29.31. He regarded not to walk in all the Commandments of the Lord, and then as he cut short with God in reformation, and did not fulfill to walk after the Lord, therefore God cut Jehu short of all the hopes of grace that ever he might have attained, to verse. 32. so that if we cut at a scanting with God, and will part with some lusts and corruptions, but not with others, then will God cut you short of all your hopes of eternal life: and it was upon the same terms that Herod fell short of Christ, Mar. 6.10. Luk. 3.18. he had done many things according to Johns Ministry, but when God would cut him short of Herodias his darling Lust, that nothing might lie between God and him, but might now become fit for Christ, because he would not cut himself short of Herodias, and cut short his reformation there, then this was added to all his other sins, he shut up John in prison, and afterward cut off his head also; so that when there is any sin, whether honor or pleasure, or any comfort in this life, that men will not be content to cut themselves short of, it is the way to utter ruin; God will not be abundantly ready to pardon such. And so was it with Daemas, when the love of money did so prevail with his heart, after he had been much esteemed of the Apostles, and mentioned honorably in their Writings, yet in the end it is said of him, He hath forsaken me, and loved this present world, 2 Tim. 4.10. Love of the world had so prevailed with him, that he fell off from Paul, and from the Lord, whose Servant Paul was, and from fellowship in the Gospel, and so did not find Christ; this rule is universally to be followed, and the care of it not to be neglected in any case, that our sins are to be put out of our hearts and hands, as ever we look to find Christ, and life in him; notable is that expression recorded in Judge. 10.10. to 16. the people come and cry to the Lord, to deliver them out of the hands of their enemies; but they had got to themselves other gods, and now he would deliver them no more; When the people heard that, that God would not deliver them, and could find no acceptance from him, so long as they continued in such a sin; they thereupon go and put away all their Idols, and leaves not one to be seen among them; and when God sees that they had put them away, the text saith, that his soul was grieved for their misery, and his bowels rolled within him for them, and he delivered them: So that when men are willing to fore-go their honorable sins, their sweet and delightful sins, their profitable sins, and those wherewith they have been most captivated; and he knows one may as well pull their hearts out of their bellies, as some sins out of them; but when he sees men are willing to fore-go their most darling delightful sins, willing to break off all impediments that stand between God and them, the Soul of God is grieved in such a case, and it pities him now that such a soul should be without him; and then it will not be long ere God stirs them up means of deliverance, and he himself will reveal himself unto them. Notable is that speech, Hos. 14.3.8. when they take words to themselves, and promise to leave all their evil ways, whereby they sin against God, they make this request to God, That he would take away their iniquities from them; and least God should answer them, but be you doing something in the meantime; they profess, that for their own parts they will set about the doing of their iniquities away, and they say; Ashur shall not save us, and we will have no more to do with them; wherein he shows you, that God looks not that only his people shall pray him to take away their iniquities, for we may pray so long enough, and not find it done; but when we desire God to do it, and set our hearts and hands to it, and now with heart and hand say, Ashur shall not save us, nor will we say anymore to the works of our hands, Ye are our gods; then saith God in verse. 4. I will heal their backslidings, and will love them freely, &c. God is then abundantly ready to pardon, when men forsake their own ways and thoughts, and throw away the sins that hang about them, God will say of such a people, I will heal them, and love them freely, mine anger is turned away from them. And you may presume, when God's anger is turned away, it is by and through Christ, or else there is no healing; and therefore in verse. 8. Ephraim saith, What have I to do anymore with Idols; the heart of a Christian, or of a Nation, shall openly acknowledge, that they will have no more fellowship with these abominations; and then faith God, I have heard him, and observed him. God hears us, and understands what we say, and observes us well, and offers to be a covert to us from the storm, when we begin solemnly to abandon such evils, then he hears us, and answers us according to the desire of our hearts; you have many a soul that cries to God, Take away our iniquity, and many Petitions we put up to God to that purpose; and that sometimes with many bitter moans, but God hears it not; we pour out our plaints in vain, and he regards it not; but when we come to God, and desire him not only to take them from us, but begin to consider our own ways and iniquities, and to put them from us, out of our hearts and hands, and we will no more take such bad ways, as heretofore we have done; we will no more ride upon horses, nor run to foreign Princes for succor; then God hears, and grants graciously whatever his poor people beg at his hands, and answers it according to all the desire of their hearts, then the Lord presence gives us the Lord Jesus Christ, and life and healing in him; and this is the second way of having Christ by purchase.
其次，基督的获得并不是通过金钱，而是主要通过放弃我们心中那许多强烈的欲望、腐败和罪恶的反抗来实现。这是以赛亚先知指引我们的，以赛亚书 55 章 7 节。让恶人离弃他的道路，不义的人离弃他的思念等等。在这里，他告诉我们为了得到基督，我们必须付出什么，因为罪恶既不是金钱，也不是金钱的价值；但是那些放弃罪恶的人做了一笔好交易，即使他们为了放弃罪恶而没有得到基督。他谈到了一个基督徒生活的第一和主要部分，即从罪恶的宽恕中产生的称义的生活；让一个人放弃那些他最容易被俘虏的罪恶和欲望；让一个恶人放弃他的思想和行为，无论是他的秘密还是公开的罪恶，然后他转向上帝，上帝将丰盛地宽恕他；然后上帝将慈悲地接纳他，使他在生命中得到称义。 这是我们必须做的事情，这是一些对宗教抱有希望的人与基督分道扬镳的关键点；他们离弃了他，他也离弃了他们；耶户也在这个关键点上犹豫不决，他愿意走很远，但当他认为这会危及他的王位时，他会建立金牛犊；当他看到必须放弃一切时，他宁愿失去基督，也不愿冒失去那个他无法维持王国的东西的风险，如列王记下 10 章 29 节和 31 节所述。他不顾上帝的一切诫命，他在改革中与上帝短暂交往，没有完全跟随上帝的道路，因此上帝剥夺了耶户所有可能获得的恩典的希望，直到第 32 节。所以，如果我们与上帝妥协，只舍弃一些欲望和堕落，而不舍弃其他的，那么上帝将剥夺你所有对永生的希望；希律也是在同样的条件下失去了基督，马可福音 6 章 10 节和路加福音 3 章 18 节。 他根据约翰的事工做了许多事情，但当上帝要剥夺他对赫罗底亚的爱欲时，为了让他与上帝之间没有任何障碍，以便为基督做好准备，因为他不愿意剥夺自己对赫罗底亚的爱欲，也不愿意在那里结束他的改革，所以这被加到了他的其他罪孽上，他把约翰关进监狱，后来又砍掉了他的头；所以当有任何罪恶，无论是荣耀、快乐还是生活中的任何安慰，人们都不愿意剥夺自己时，这是通向彻底毁灭的道路；上帝不会非常愿意宽恕这样的人。就像得马丢，当金钱的爱在他心中占据主导地位时，尽管他曾受到使徒们的高度赞赏，并在他们的著作中被尊敬地提到，但最后有人说他离弃了我，爱上了这个世界，提摩太后书 4:10。 他对世界的爱如此强烈，以至于他背离了保罗和主，保罗是主的仆人，也背离了福音的团契，因此没有找到基督；这个规则应该普遍遵循，并且在任何情况下都不能忽视它的重要性，我们的罪恶必须从我们的心中和手中除去，只有这样我们才能找到基督和在他里面的生命；在士师记 10:10-16 中记载的那句话非常引人注目。人们来到主面前哭泣，求他拯救他们脱离敌人的手中；但他们自己拜了别的神，现在他不再拯救他们了；当人们听到这个消息，神不再拯救他们，而且他们在继续犯罪的时候找不到他的悦纳；于是他们去除掉所有的偶像，不再在他们中间留下一个；当神看到他们已经去除了偶像，经文说，他的灵为他们的苦难而忧伤，他的怜悯为他们而翻腾，他拯救了他们：所以当人们愿意放弃他们的光荣罪恶、他们甜蜜而令人愉悦的罪恶、他们有利可图的罪恶，以及那些使他们最为迷恋的罪恶时；他知道有些罪恶就像从他们的肚子里拔出他们的心一样难以割舍；但当他看到人们愿意放弃他们最心爱的罪恶，愿意断绝上帝与他们之间的一切障碍时，上帝的灵魂在这种情况下感到忧伤，他怜悯那个现在没有他的灵魂；然后，上帝不久就会激发他们获得拯救的方法，他自己会显现出来当他们对自己说话，并承诺放弃所有违背上帝的邪恶行径时，他们向上帝提出这个请求，要求他将他们的罪孽从他们身上除去。上帝可能不会回答他们，但你可以在此期间做些什么；他们宣称，就他们自己而言，他们将努力摆脱他们的罪孽，并说：亚述不能拯救我们，我们将不再与他们有任何关系；在这里，他向你展示了，上帝并不只是希望他的子民向他祈求除去他们的罪孽，因为我们可以祈祷很久，却发现没有实现；但当我们渴望上帝这样做，并且全心全意地投入其中，并且现在全心全意地说，亚述不能拯救我们，我们也不再对我们的手所作的工作说，你们是我们的神；那么上帝在第 4 节中说，我要医治他们的背道，无偿地爱他们等等。当人们离弃自己的道路和思想，并摒弃困扰他们的罪恶时，上帝就会丰富地准备宽恕，上帝会对这样的人民说，我要医治他们，无偿地爱他们，我的怒气已经离开他们。 当上帝的愤怒消散时，你可以推测是通过基督来实现的，否则就没有治愈；因此在以弗所书 8 节中，以法莲说，我还与偶像有什么关系；一个基督徒的心，或一个国家的心，将公开承认他们将不再与这些可憎之物交往；然后相信上帝，我已经听到他，并且观察到他。 上帝听到我们的声音，理解我们所说的话，仔细观察我们，并愿意成为我们避风的庇护所，当我们庄严地开始摒弃邪恶时，他就听到我们的声音，并根据我们心灵的渴望回应我们；你有许多灵魂向上帝呼求，除去我们的罪孽，我们向上帝提出许多祈求，目的就是如此；有时我们甚至伴随着痛苦的呻吟，但上帝并未听到；我们徒然倾诉，他并未关注；但当我们来到上帝面前，不仅请求他将罪孽从我们身上除去，而且开始反思我们自己的行径和罪孽，并将它们从我们的心灵和行动中抛弃，不再走以前那些邪恶的道路；我们不再骑马，也不再向外国君主求助；那么上帝就会倾听，并慈悲地满足他的贫穷子民向他祈求的一切，并根据他们心灵的渴望来回应；于是主的同在赐给我们主耶稣基督，并在他里面赐予生命和医治；这是通过购买而得到基督的第二种方式。

Thirdly, God sometimes requires that we should part with all his holy Ordinances in some cases; part with all confidence in them, and from staying our hearts upon them; we may soon loose Christ, and loose his protection, and his fatherly compassion towards us, if in the use of the blessed Ordinances of God, we be not willing so far to sit loose from them, as not to look for life in the Word, or Sacraments, or communion with God's Servants, but to look for it all in Christ, not that God would have us cast his Ordinances behind our backs, but therein to seek him yea, to seek his face evermore, and not to be barred from them, he would have a child of God to count it his greatest misery, Psal. 27.4. Psal. 42.3, 4. Though God would have us to make account, That one day in God's Courts is better than a thousand elsewhere, Psal. 84.10. yet God still hath regard to this, that he would not have us to trust in the temple of the Lord, because so to do, is to trust in lying words, Jer. 7.3, 4. Hold close to the Ordinances, and by no means part with them if you can have them in any purity, and peace to your consciences, but rather part with Princes Palaces then with them, but while you enjoy them, trust not in them, nor think not to stand upon this, that you are blessed in regard of them; but look at them all as loss, and dross, and dung, that you may win Christ. Look not so wishly at the Privileges of the Ordinances, trust not in the outward letter of them, Phil. 3.6, 7, 8. This is that which keeps off many a poor soul from coming on to grace; he lives in no open gross sin, and in the midst of the Ordinances of God, Christ is preached amongst them; and therefore they conclude, that at the last day Christ will receive them, and yet this will then deceive them, Matth. 7.22, 23. Some iniquity rested still in their hands, for which he will bid them depart from him, as workers of iniquity; they it may be, had some of them been themselves Ministers, and had done much good in the name of Christ, and called upon him, Lord, Lord, and yet but Hypocrites; which shows you, that it is not the liberty of God's Ordinances, and the dispensation of them that can secure us; and therefore trust not in them, trust not in this, that you are diligent Hearers, or that you can pray powerfully; trust not in this, though you were Preachers of the Word of God, but trust on him only for life, and salvation, and he will never deceive you.
第三，上帝有时要求我们在某些情况下放弃他所有的圣仪式；放弃对它们的所有信心，不再依靠它们来安慰我们的心灵；如果在使用上帝祝福的仪式时，我们不愿意对它们保持足够的冷漠，不再寻求生命的话语、圣礼或与上帝仆人的交流，我们可能很快就会失去基督，失去他的保护和他对我们的父爱怜悯。上帝并不希望我们抛弃他的仪式，而是希望我们在其中寻求他，甚至永远寻求他的面容，并且不被禁止接近他。上帝希望一个神的儿女把这视为最大的不幸（诗篇 27:4，诗篇 42:3,4）。尽管上帝希望我们明白，在上帝的院宇中度过一天胜过在别处度过一千天（诗篇 84:10），但上帝仍然关注这一点，他不希望我们信靠耶和华的殿宇，因为这样做就是信靠虚假的话语（耶利米书 7:3,4）。 紧紧抓住教规，如果你能以任何纯洁的方式拥有它们，绝不要与它们分离，让你的良心得到平安，宁愿放弃王室的宫殿也不要放弃它们，但在享受它们的同时，不要依赖它们，也不要认为你因为拥有它们而得到祝福；相反，把它们看作是损失、废物和粪土，以便你可以得着基督。不要过分关注教规的特权，不要依赖它们的外在文字，腓立比书 3:6、7、8。这是许多贫穷的灵魂无法接近恩典的原因；他们没有犯明显的罪恶，在上帝的教规中，基督在他们中间传讲；因此他们得出结论，在末日基督会接纳他们，然而这将会欺骗他们，马太福音 7:22、23。 有些不义仍然留在他们手中，因此他会命令他们离开他，因为他们是不义之人；他们中的一些人可能曾经是牧师，以基督的名义做了很多善事，并呼求他：“主啊，主啊”，但他们只是伪君子；这表明，仅仅依靠上帝的仪式和传达它们的自由不能保护我们；因此不要依靠它们，不要依靠你们勤奋的听众身份，或者你们能够有力地祈祷；不要依靠这一点，即使你们是上帝的道的传道者，只要单单依靠他来获得生命和救恩，他永远不会欺骗你。

And as at all times we are to sit loose from the Ordinances in respect of our trust, and confidence, so sometimes we must be content to forgo the Ordinances of God for Christ's sake; if we cannot enjoy the liberty of the Ordinances, but with sin against our souls, in this case the Ordinances of God are to be neglected, and omitted, if he cannot have them with innocence and purity to his soul, he must let them go. All the good Priests that were wont to minister before the Lord in the Synagogue, throughout the ten Tribes, when they could not enjoy their places, but must worship the Calves, (though the Calves were very like the Cherubim's) when they could not do their service to God, but they must serve such Images as God had not set up there, thereupon all the honest and true-hearted Priests left their places, and would no more minister there, rather than be compelled to minister at Dan and Bethel, 2 Chron. 11.14. Jeroboam cast them out because they would not do so, and they were content to be cast out, and sold their Livings, and went up to Jerusalem; To show you, that sometimes when Christ cannot be had, but we must forgo the very Ordinances of God, because we cannot have the Ordinances without impure mixtures of human invention; then let them go, rather than defile our own hearts and hands with sin against God. And so, Cant. 1.7.8. Tell me where thou dwellest, and feedest thy flocks at noon; after the separation was made between Israel and Judah, when the Mother Church of Israel was angry with the Church of Judah, and cast her off; tell me where thou liest and feedest thy flocks, &c. How should I go to the golden Calves at Dan and Bethel? and worship there where God had never put his Name to be worshipped? why, Christ answers them; If thou knowest not, O thou the fairest among women, (as all such Christians are the fairest among women) If thou knowest not where I rest, go forth by the foot-steps of the flocks, and by the Shepherds tents, and feed there. Have they not removed their tents to Jerusalem? why go after them, and feed with them; and this was fulfilled, 2 Chron. 11.16. The people left all, and went up to feed themselves there, by the tents of the Shepherds. This is another part of our purchase of Christ (which God forbid it should be our case) but if it should come to that pass, rather forgo the ordinances of God, which were of his own setting and planting, as were the Ministry in the Synagogues; and they were to be divided all the Kingdom over; and the Priests lips should preserve knowledge, and we should seek the law at his mouth, Mal. 2.7.8. and therefore that being an holy ordinance of God, they would by no means part with the free passage of any one of God's ordinances, which sometimes they did enjoy: but when they could not enjoy them in the purity thereof, but must be cast off from being Priests, unless they will do all, then they were content to be cast out from all fellowship with the church, and leave their estates and fore-go all, rather than enjoy the liberty of some other with sinful defilement. And though it might be thought their own, over much, over readiness to cast off themselves, yet notwithstanding the holy Ghost excuseth it, they did not cast off themselves, but the text saith, Jeroboham cast them out, if they will not minister upon such terms, then it is he that casts them out, and that was the sin chiefly, whereby he made Israel to sin; and therefore when you come to the Ordinances, and though you find Christ there, yet trust not upon them unless you trust upon Christ, and seek him to give you a meeting there; you have trusted but upon lying words, you went out full, and come empty home; you hear much, and profit little; and all that you learn you put into a broken bag, into cracked memories, and all because you did so trust upon the means; and truly in this case this shall you often find to be true, you come full of hopeful expectation to the Congregation, but return very empty home, or full of bitterness in your souls, and all was, because you trusted in lying words, in words that could not profit; you trusted in the parts of Christians, in the Sacraments, Word, and Prayer; but what is Paul, and what is Apollo, one of them may plant, another may water, but neither of both can give the increase, 1 Cor. 3.5, 6. He that plants, and he that waters is nothing; therefore chiefly have respect to Christ, look not at Paul, nor at Apollo, nor at any, though you had men equal with them for gifts, had you such, yet if you put trust and confidence in them, you will lose all the blessings that you desire and hope to find in them; and therefore so come to the Ordinances, as that you trust not in the means; pray to Christ, to bless the Ordinances to you, and entreat him to cleanse your hearts and hands from those evils that are in his sight, and come trusting on him, not on any strength in the means, but on his blessing upon the means, and then he will be found of you, if you thus seek him in truth; but if they cannot be had but with danger to you, to lose the peace of your consciences, then be content to fit loose to the Word and Sacraments, and from Christian communication: Then in this case give this price also for Christ, for we come not to the Ordinances for the Ordinances sake, but for Christ sake to find him there, but rather then willingly put forth our hands to any sin rather lose the Ordinances then loose Christ.
在我们的信任和信心方面，我们始终要对仪式保持冷静，有时候我们必须为了基督而放弃上帝的仪式；如果我们不能在不伤害灵魂的情况下享受仪式的自由，那么上帝的仪式就应该被忽视和省略，如果他不能以纯洁和纯净的心灵享受它们，他必须放手。所有习惯在会堂中在主面前事奉的好牧师，当他们不能享受自己的位置，而必须崇拜小牛犊时（尽管小牛犊非常像基路伯），当他们不能为上帝尽职，而必须事奉上帝没有设立的偶像时，所有诚实和真诚的牧师都离开了他们的位置，不再事奉，而不是被迫在但和伯特利事奉，见代下 11:14。 耶罗波安将他们赶走，因为他们不愿意这样做，他们乐意被赶走，并出售他们的生活，然后上耶路撒冷；这是为了告诉你，有时候当基督无法得到时，我们必须放弃上帝的圣礼，因为我们无法在其中没有人为混合物的情况下得到圣礼；那么让他们走吧，而不是用罪恶玷污我们自己的心灵和手。所以，雅歌 1.7.8.告诉我你住在哪里，在正午喂养你的羊群；在以色列和犹大分离之后，当以色列的母教会对犹大教会生气并抛弃她时；告诉我你在哪里躺下喂养你的羊群，等等。我怎么能去但和伯特利的金牛那里？在那里敬拜上帝从未命名的地方？嗯，基督回答他们；如果你不知道，哦，你在妇女中最美丽的（因为所有这样的基督徒都是妇女中最美丽的），如果你不知道我在哪里休息，就跟随羊群的脚印，和牧羊人的帐篷，然后在那里喂养。他们不是把他们的帐篷搬到了耶路撒冷吗？为什么要跟随他们，和他们一起喂养；这在历代志下 11.16 中得到了实现。 人们都离开了，去那里自己养活自己，在牧羊人的帐篷旁边。这是我们购买基督的另一部分（但愿上帝不要让我们这样），但如果事情发展到那种地步，宁愿放弃上帝的教令，这些教令是他自己设立和建立的，就像在会堂里的事奉一样；他们应该在整个王国中分散开来；祭司的嘴唇应该保留知识，我们应该从他的口中寻求律法，玛拉基书 2:7-8。因此，作为上帝的圣洁教令，他们绝不会放弃上帝的任何一项教令的自由通道，有时他们确实享受过这些教令的纯洁性：但当他们无法在其中享受纯洁性时，除非他们愿意做一切，否则他们愿意被从教会中驱逐出去，放弃他们的财产和一切，而不是享受其他人的自由，但带有罪恶的污染。虽然人们可能认为他们自己太过急于摆脱自己，然而圣灵却为此辩解，他们并没有摆脱自己，但经文说，耶罗波安将他们赶出去，如果他们不愿意按照这样的条件事奉，那么是他将他们赶出去，这是他犯的罪，使以色列人犯罪；因此，当你参加圣礼时，即使你在那里找到基督，也不要依靠它们，除非你依靠基督，并寻求他在那里与你相会；你只是相信了虚假的话，你出去时满怀希望，回家时却空空如也；你听到了很多，但受益很少；你学到的一切都放在破碎的袋子里，记忆也破裂了，这都是因为你如此依赖这些手段；实际上，在这种情况下，你经常会发现这是真实的，你满怀希望地来到教会，但回家时却非常空虚，或者心灵充满苦涩，这一切都是因为你相信了虚假的话，那些无法受益的话；你相信基督徒的一部分，相信圣礼、圣言和祷告；但保罗是什么，亚波罗是什么，他们中的一个可以栽种，另一个可以浇灌，但两者都不是两者之中，种植的和浇灌的都无关紧要；所以主要要尊重基督，不要看保罗，也不要看阿波罗，也不要看其他人，即使你有与他们一样的恩赐，但如果你信任他们，你将失去你所渴望和希望在他们身上找到的一切祝福；因此，你要以不信任这些手段的方式来参加圣礼，向基督祈求，祈求他赐福圣礼给你，并恳求他洁净你的心灵和手，使他在他的眼中看到的那些邪恶远离你，然后你要信靠他，而不是信靠手段的力量，而是信靠他对手段的赐福，这样你就会在真理中找到他；但如果你不能得到这些手段而危及你的安全，失去你的良心的平安，那么就愿意放弃对圣言和圣礼的依赖，以及对基督徒的交流：在这种情况下，也要为基督付出这个代价，因为我们来参加圣礼不是为了圣礼本身，而是为了基督的缘故在那里找到他，但宁愿伸手去犯任何罪，也不愿失去圣礼而失去基督。

Fourthly, there is yet something more then all this, a further price to pay, if we mean to purchase Christ; And that is, that we part with all our good parts, and all the good common gifts of grace, which are found sometimes in good nature, and sometimes in the children of the Church, we must part with them all that we may win Christ 1 Cor. 3.18. If any man among you seem to be wise in this world, let him become a fool that he may be wise: whoever would be a wise man, (as a wise man he cannot be, if he have not his part in Christ) he must lay aside his serious and sad deliberation, and communication with flesh and blood, and all things in the way of God, that he thinks will be prejudicial, if any man be so wise, as to see this and that danger in a Christian course, let him become a fool; else he shall never become a Christian: if a man will be content to forsake all for Christ, he must first be a fool, and be content to be counted a fool, and hear every carnal man to count him a fool. And I speak not only of carnal and civil wisdom, that, that only is to be denied in this case, but common graces, which many times chokes all the hypocrites in the bosom of the Church; they are commonly choked upon this point, upon these things they trust, and do therefore verily believe, that this and that interest, God hath in them, and they in God; because they have received such and such gifts from him, and this is the case formerly mentioned, Matth. 7.22, 23. they pleaded their spiritual gifts, though common gifts, and such as may be found in workers of iniquity, they prayed to God, a common gift; and they prophesied in his name, they had prophetical gifts; some measure of the spirit of ministry, and they were able to cast out devils in Christ's name; now when as men do trust upon these, and settle themselves upon such a change, truly, hereby they lose that power in Christ which else they might have had. Its a wonder to see what a change prophetical gifts will work in a man, 1 Sam. 10.10, 12. he, there Saul had a spirit of prophesy came upon him, and the people wondered at it, it works a strange change in a man, and so in the next chap. the 19 and 23 ver. he prophesied til he came at such a place, so that you shall see a man that is trained up in any good order, though sometimes given to loose company; when once God begins to pour into him any spiritual gift, to enlighten his mind, and to enlarge his affection, that he begins to have some love to, and some joy in the Word, and some sorrow in hearing of the Word, and some comfort in meditation: Its wonder to see what a change this will work in the spirit; he forthwith begins to abandon his loose courses, and sets himself to a more strict course, then he begins to see his acquisite learning is but a small matter to edification; he prizes his spiritual gifts, and he is able now to do much; and when a man's heart is thus changed by prophetical gifts, it works in a man such confidence in his soul, that he thinks all the Congregation shall perish before he can perish, and if Ministers, may be thus deceived by common gifts and graces, how much more may their poor hearers be deceived, when they by hearing the Word find such comfort, and illumination, and enlargements, that they thereby find a great change wrought in them; and yet if ministers may be so much deceived, in presuming vainly of their good estate, which was not so, then much more common Christians: Should any man presume at Felix his trembling, Act. 24.25. At Jehues zeal, 2 King. 10.16. At Ahab's humiliation, 1 King. 21.28, 29. At Herod's joy in hearing, you know what became of all these, those be graces of God, though but common graces, and if the Prophets were deceived, may not these be deceived also, that have neither Christ nor any part in him; and therefore a man that would be sure not to go without Christ, nor without life in him; he must not trust in any spiritual gift he hath received, though his mind be enlightened, sometimes to fear, sometimes to joy, to humiliation, to enlargement, to zealous reformation, yet rest in none of these, for these you may have and yet want Christ, and life in him; common graces may and will deceive you, a man may have all these, and yet not prize Christ, at his chiefest good; he may have all these, and yet not worship him: Notwithstanding all these, there may be some iniquity in their hands for which cause God will not show mercy to them: See and observe, if in the midst of all these you do not work some iniquity; they were workers of iniquity always at the best, Matth. 7.23. you may be workers of iniquity, notwithstanding all these; and therefore consider if there be not some vein of pride, and hypocrisy, and covetousness, that cleaves fast to your hearts, which you allow yourselves in, which if you do, these very gifts will be your ship-wrack, your anchor will break, and your ship will be carried away, and you fall down in destruction; but see that your hearts be clean, and see that there be not an ill thought or way that you allow yourselves in, and if so, then your heart will lay hold upon God, and you will prize Christ, and then it is a sign those gifts you have are not in hypocrisy; for in an hypocrite, they are always found with some sin, which if a man do not willfully shut his eyes against he may see, for our Savior speaks of such a sin in them, as the rest of the people of God may know them to be counterfeits, from verse 15 to 23. You shall know them by this, do men gather grapes of thorns, or figs of thistles? have not they their ill haunts, but put away these from you, if you mean to have Christ.
第四，除了以上所有的，如果我们想要得到基督，还有更多的代价要付出。那就是，我们必须放弃我们所有的优点，以及所有在善良的天性中有时存在的、有时存在于教会子民中的好的普通恩赐，我们必须放弃它们，以便得到基督（哥林多前书 3:18）。如果你们中间有人在这个世界上显得聪明，就让他变成愚笨的，这样他才能变得聪明：任何想成为聪明人的人（如果他没有在基督里的份上，他就不能成为聪明人），他必须放下他认真而悲伤的思考，与血肉之躯的交流，以及与神的道路上的一切事物，他认为这些事物会有害，如果有人如此聪明，能看到基督徒的道路中的这个危险和那个危险，就让他变成愚笨的；否则他永远不会成为基督徒：如果一个人愿意为了基督而放弃一切，他必须首先成为一个愚笨的人，并且愿意被视为愚笨的，并且听任每个血肉之躯的人视他为愚笨。 我不仅指肉体和世俗的智慧，这种智慧在这种情况下应该被否认，还包括常见的恩典，这些恩典常常使伪君子窒息在教会的怀抱中；他们通常在这一点上被窒息，他们信任这些事情，并且确实相信上帝在他们身上有这样那样的利益，他们与上帝有关；因为他们从他那里得到了这样那样的恩赐，这就是以前提到的情况，马太福音 7 章 22、23 节。他们辩称他们的属灵恩赐，虽然是常见的恩赐，也可以在作孽的人身上找到，他们向上帝祈祷，这是一种常见的恩赐；他们以他的名预言，他们有先知的恩赐；一些事奉的灵的程度，他们能够以基督的名驱逐魔鬼；现在当人们依靠这些，并在这种改变上安定下来时，他们确实失去了他们本来可能拥有的在基督里的力量。真是奇怪，看到先知的恩赐会在一个人身上产生多大的改变，撒母耳记上 10 章 10、12 节。在那里，扫罗有了预言的灵降临在他身上，人们对此感到惊讶，它在一个人身上产生了奇怪的改变，接下来在第 19 和 23 节中也是如此。他预言直到他来到一个地方，这样你就会看到一个受过良好训练的人，尽管有时候会与不良的人为伍；一旦上帝开始将任何属灵的恩赐倾注给他，启发他的思想，扩大他的感情，他就开始对圣经产生一些爱、一些喜悦，对听到圣经产生一些悲伤，对默想产生一些安慰：真是奇妙，看到这对他的心灵产生了多大的改变；他立即开始放弃不良的行径，转而追求更严格的生活方式，然后他开始意识到他所获得的知识对于造就来说只是微不足道的；他珍视他的属灵恩赐，他现在能做很多事情；当一个人的心灵因为先知的恩赐而发生了这样的改变，他对自己的灵魂充满了信心，他认为在他灭亡之前，所有的会众都会灭亡；如果牧师们可能被普通的恩赐和恩典所欺骗，那么他们的可怜听众又会被欺骗多少呢，当他们通过听到圣经找到了如此的安慰、启示和扩展，从而在他们身上产生了巨大的改变；然而，如果牧师们可能如此被欺骗，妄自推测自己的地位，那么他们的听众又会被欺骗多少呢？ 他们的好处，当时并不如此，那么更加普通的基督徒：如果有人冒昧在费利克斯颤抖的时候，行动 24.25。在耶户的热心上，列王记下 10.16。在亚哈的谦卑上，列王记上 21.28，29。 在希律听到这些消息时的喜悦中，你知道这些人最终会怎样，那些都是上帝的恩典，尽管只是普通的恩典，如果先知们被欺骗了，这些人也可能被欺骗，他们既没有基督，也没有与他有任何关系；因此，一个想要确保不离开基督，不离开他的生命的人，不能依靠他所接受的任何属灵的恩赐，尽管他的心灵有时被启迪，有时感到恐惧，有时感到喜乐，有时感到谦卑，有时感到扩展，有时感到热心改革，但不能停留在这些上面，因为你可能拥有这些，却没有基督，也没有与他有生命；普通的恩典可能会欺骗你，一个人可能拥有所有这些，却不珍视基督，不将他视为至善；他可能拥有所有这些，却不敬拜他：尽管拥有所有这些，他们的手中可能仍然有一些罪孽，因此上帝不会向他们施怜悯；看看并观察，在所有这些中间，你是否没有做一些不义之事；他们始终是作不义之事的人，见马太福音 7:23。 你们可能是邪恶的工人，尽管如此，请考虑一下是否有一些骄傲、伪善和贪婪的倾向深深扎根在你们的心中，你们自己也允许这些存在。如果是这样，这些恩赐将会毁掉你们的船只，你们的锚会断裂，你们的船只会被卷走，你们将陷入毁灭之中。但要确保你们的心是洁净的，确保你们没有任何邪恶的思想或行为，如果是这样，那么你们的心将会紧紧依靠上帝，你们会珍视基督，这就是你们拥有的恩赐不是虚伪的迹象；因为在伪君子身上，这些恩赐总是伴随着一些罪恶，如果一个人不是故意对此视而不见，他就会看到，因为我们的救主在第 15 至 23 节中谈到了这样的罪恶。你们可以凭此辨别他们，人们岂能从荆棘中摘葡萄，或从蒺藜中摘无花果？他们难道没有邪恶的行径吗？但如果你们想拥有基督，就要把这些东西远离你们。

Fifthly, If we would have Christ, and life in him, we may have him in Justification, but not in growth of Sanctification, if you part not with confidence in the saving graces of God's Spirit, you must not look to be justified by them, for if you do you will discover them not to be sanctified graces, nor the fruits of them, the fruits of saving grace; Christ shall profit you nothing, if you look to be saved by the righteousness of the Law, Gal. 5.3, 4. If therefore we think that for these graces sake God accepts us, truly we lose the things that we have wrought, and for all that we have received, we have no part nor portion in the Lord Jesus Christ, neither Abraham nor David hath whereon to boast , Rom 4.4,18. But blessed is the man to whom the Lord imputeth no sin, and in whose spirit there is no guile. Therein stands our blessedness, when the Lord imputes not sin to us, but if we look to be justified either by the gifts of grace we have received, or by the works and acts of grace that we have performed, we shall certainly fall short; Paul knew nothing wherein he had dealt unfaithfully, and yet was he not thereby justified, 1 Cor. 4.4. but he that justifies me is the Lord; and therefore if you trust upon a gift, and thereby to be justified and accepted, you declare your graces to be but common, and such as are but found among Hypocrites, and in this, the Papists have cause to groan under the burden that lies upon their religion, they by looking for salvation, and acceptance by common graces, do plainly show, that Christ profits them nothing.
第五，如果我们想要拥有基督和在他里面的生命，我们可以在称义中拥有他，但在成圣的增长中却不能拥有他，如果你不放弃对上帝圣灵的救赎恩典的信心，你就不能指望通过它们来称义，因为如果你这样做，你会发现它们并不是成圣的恩典，也不是它们的果实，是救赎恩典的果实；如果你指望通过律法的义得救，基督对你毫无益处，加拉太书 5:3,4。因此，如果我们认为上帝因为这些恩典而接纳我们，实际上我们失去了我们所做的事情，对于我们所接受的一切，我们在主耶稣基督里没有份量，亚伯拉罕和大卫都没有可夸耀的，罗马书 4:4,18。但那人是有福的，主不算他的罪孽，心中没有诡诈。我们的福乐就在于此，当主不将罪孽归于我们，但如果我们指望通过我们所接受的恩典的恩赐，或者通过我们所行的恩典的工作和行为来称义，我们必定会失败；保罗自己也不知道自己有什么不忠诚的事情，但他并没有因此而被称义，哥林多前书 4:4。 但是，称我为义的是主；因此，如果你信靠一份礼物，以此来获得称义和接纳，那么你就表明你的恩典只是普通的，只是伪君子中所能找到的，在这一点上，天主教徒有理由为他们的宗教所承受的重负而叹息，他们通过寻求普通的恩典来得到救赎和接纳，明显地表明基督对他们毫无裨益。

And further, as you are not to trust upon them for justification, so neither are you to trust upon them for the life of your sanctification, for though they be truly parts of sanctification, faith, hope, love, patience, humility, and every other grace of God which flows from our fellowship with the death of Christ, because these are parts of our sanctification, you may look at them as precious talents received from God, yet if you trust in these, in preaching, or praying, or edifying yourselves, or families, or neighbors, and that in the strength of these you shall do valiantly, and bring mighty things to pass, and be a fruitful Christian, you have truth of grace, sound hearted saving grace, and you doubt not but God will carry you an end in a comfortable Christian course; if so, you will find this to be true, that you will want Christ in the quickening and enlarging, and thriving power of the life of your sanctification, it cannot be but that where saving grace is, there is Christ; but you may have Christ and yet have but a dead Christ of him, he may be so dead in your spirit, that you shall cry out, O what a dead heart, and a dead spirit have I, and yet I doubt not but Christ is in my heart; true, it may be thou hast received him, but Christ can tell how to lie dead, and to work but little there where saving grace is laid up; and therefore the life of Christ is not a life of grace, but a life of faith. I live not by all my zeal and humility, and gifts of grace, for I might have all these, and make but dead work of them all; How then? By the faith of the Son of God, Gal. 2.20. It is one of the chiefest points that concerns our Christian practice, and therefore I pray you consider it; the life of Christianity is not a life of wisdom and graces, but of faith: if you would have Christ live in you, and live so that he may show his life in you, you must then live by faith; that is, not only look for your justification by faith in Christ, but look for your sanctification and consolation from Christ by faith, that if you go about any duty, go not about it in the strength of grace received, preach not, or pray not in the strength of your knowledge, and love, and zeal, and humility, but go about them all in faith in Jesus Christ, that is by coming to him, and being inwardly sensible, that unless he put new life into us, and make new work in our souls, we may have but a dead business of it, all the graces of God's Spirit in us but dead; and herein it is wonder to see sometimes, how God's servants are straitened, all for want of the life of faith in their souls; if God cut short with us, it is because we do not live in Christ, but in the spirit of grace, and think to walk by the strength of grace received, we lose by it, and spend of the stock of grace; and therefore remember that speech, Esa. 40.30, 31. They that wait on the Lord shall renew their strength, to show you your duty; it is a borrowed speech from young men going out to war, they go out in the name of the Lord of Hosts, as David went out against Goliath, 1 Sam. 17. If we wait upon the Lord, and be sensible of our own Insufficiency, and unworthiness of doing any Christian duty, and not depend upon our own sufficiency, then we shall find God lifting us up far beyond all our own apprehensions; and gifts: God will put a new life into us, and in this case even the weakest gifts of God's servants are sometimes much enlarged, and the same Christians gifts far more enlarged at some time, above what they are at another, only by waiting upon the Lord, and that puts life into our duties; therefore if you would find Christ to be the life of your sanctification, then you must put away all confidence in saving graces, they are not able to make you bring forth any one lively fruit of Sanctification, I mean in your own estimation; and you will have little comfort in it. There is in this case much difference between one Christian and another, and between the same Christian and himself, at one time and another, according to his waiting on the Lord for the renewal of his strength, therefore trust not in any grace, if you do, you will want it when you stand in most need of it.
并且，正如你不能依靠它们来获得称义一样，你也不能依靠它们来获得你的圣洁生活，因为虽然它们确实是圣洁的一部分，信心、盼望、爱、忍耐、谦卑和其他来自我们与基督的死的交通的神的恩典，因为这些是我们圣洁的一部分，你可以把它们看作是从神那里得到的宝贵的才能，但是如果你信靠这些，信靠传道、祷告、建立自己、家庭或邻居，并且以这些力量勇敢地做事，并取得巨大的成就，并成为一个多产的基督徒，你拥有真正的恩典，有一个健全的心灵，你不怀疑神会在舒适的基督徒生活中带领你到底；如果是这样，你会发现这是真实的，你会在你的圣洁生活的生命中缺乏基督的振兴、扩大和繁荣的力量，不可能没有基督的地方有救恩的恩典；但你可能拥有基督，但只有一个死基督，他可能在你的灵魂中如此死亡，以至于你会呼喊，哦，我有多么死的心，多么死的灵魂，但我不怀疑基督是在我的心中；诚然，也许你已经接受了他，但基督知道如何假装死亡，在那里只做很少的工作，因为救恩的恩典已经存放在那里；因此，基督的生命不是恩典的生命，而是信心的生命。我不是靠我的热忱、谦卑和恩典的恩赐而活，因为我可能拥有所有这些，却只能做出死亡的工作；那么，如何呢？靠着神的儿子的信心，加拉太书 2:20。这是我们基督教实践中最重要的一点之一，因此我请你考虑一下；基督教的生活不是智慧和恩典的生活，而是信仰的生活：如果你想让基督住在你里面，并在你身上展示他的生命，那么你必须凭着信心生活；也就是说，不仅要寻求基督中的信仰使你称义，还要寻求基督中的信仰使你成圣和得安慰，如果你去做任何事情，不要凭借所接受的恩典的力量去做，不要凭借你的知识、爱心、热情和谦卑的力量去传道或祷告，而要凭借对耶稣基督的信心去做，也就是通过来到他面前，并内心感知到，除非他给我们注入新的生命，在我们的灵魂中做新的工作，否则我们的一切都可能只是一场死亡的事务，上帝的灵在我们里面的一切恩典都是死的；有时候看到上帝的仆人如何受限，真是令人惊讶，这完全是因为他们的灵魂缺乏信仰的生命；如果上帝对我们限制，那是因为我们不是活在基督里，而是活在恩典的灵里，并且以为可以凭借所接受的恩典的力量行走，我们会因此失去，并消耗掉恩典的储备；因此，我们应该凭借信仰的生命活着记住那篇讲道，以赛亚书 40 章 30 节和 31 节。等候耶和华的人必从新得力量，以向你展示你的责任；这是从年轻人出征的借来的话，他们以万军之耶和华的名出征，就像大卫对抗歌利亚一样，撒母耳记上 17 章。如果我们等候耶和华，并且意识到自己的不足和不配履行任何基督徒的责任，并且不依赖自己的能力，那么我们将发现上帝将我们抬举得远远超出我们自己的理解和才能：上帝会给我们注入新的生命，在这种情况下，即使是上帝仆人最微弱的才能有时也会大大增长，而同一个基督徒的才能在某个时候也会比其他时候更加增长，只是通过等候耶和华，这样会给我们的责任注入生命；因此，如果你想发现基督是你成圣的生命，那么你必须放下对救赎恩典的所有信心，它们不能使你带出任何一个活泼的成圣果子，我指的是在你自己的估计中；你将会对此感到很少的安慰。 在这种情况下，一个基督徒与另一个基督徒之间存在很大的差异，同一个基督徒在不同的时间也会与自己有所不同，这取决于他等候主恢复力量的程度。因此，不要依赖任何恩典，如果你这样做，当你最需要它时，你会感到缺乏。

SERMON III. - 1 JOHN 5.12.
讲道三 - 约翰一书 5.12。

He that hath the Son, hath life, and he that hath not the Son, hath not life.
有子的人有生命，没有子的人没有生命。

We now come to speak of the third way of having Christ, and that is by way of Covenant, Esa. 49.8. I will give thee for a Covenant of the people, to establish the earth, to cause to inherit the desolate heritages, Psal. 50.5. Gather my Saints together unto me, those that have made a Covenant with me by Sacrifice; so that would you know to whom God is a God, and to whom it may be said, He is my God? Any of us that have made a Covenant with God by Sacrifice; no man hath him unless by way of covenant, for all these ways, though divers in explication, yet all co-incident to this having of Christ. And such as have made a covenant with God by Sacrifice, they are his people; of them it is said, I am thy God, verse. 7. according to the tenor of the Covenant, Gen. 17.7. Behold, I make a Covenant with thee this day, to be a God unto thee, and to thy seed. God becomes a God to me, and to my seed by way of covenant; so Deut. 29.10. to 13. both your Children of understanding, and your little ones of no understanding, you are all here before God this day, to enter into a Covenant with him, to keep his Commandments forever; you and yours enter into a Covenant with God, and this is the way of having him for our God, Deut. 26.17.18 This day thou hast avouched the Lord to be thy God, and he hath avouched thee to be his people; Junius translates the word. Thou hast required by way of Covenant, and he hath promised that he will be thy God: in the original it is, he hath made thee to speak, thou hast made God to speak this, as men that make promises one to another, so that when people give up themselves to be the Lord's, and offer themselves up to him, and when God requires it of us, we yield ourselves to him, and desire God to be a God to us, then he is our God, and we are his people by way of Covenant, 2 Cor. 8.5. They gave themselves first to the Lord, and then unto us by the will of God, when we have bestowed ourselves upon God, he is not wanting to receive us, to be his people.
我们现在来谈谈拥有基督的第三种方式，那就是通过盟约的方式，以赛亚书 49:8 所说的。我要使你成为众民的盟约，建立地，使荒凉之地归为产业，诗篇 50:5。要将我的圣民聚集到我这里来，那些与我立约经过祭物的人；这样，你们就能知道谁是上帝的子民，谁可以说：“他是我的上帝”？我们中任何与上帝经过祭物立约的人，才能拥有他；除了通过盟约的方式，没有人能拥有他。尽管这些方式在解释上有所不同，但它们都与拥有基督的方式相一致。那些与上帝经过祭物立约的人，他们是他的子民；关于他们，经文中说：“我是你的上帝”（诗篇 50:7），正如创世记 17:7 所说的盟约的内容：“看哪，我今天与你立约，要作你和你后裔的上帝。”上帝通过盟约的方式成为我的上帝，也成为我的后裔的上帝；就像申命记 29:10-13 所说的。 你们明白的孩子和不明白的小孩，你们今天都在上帝面前，与他立约，永远遵守他的诫命；你和你的家人与上帝立约，这是拥有他作为我们的上帝的方式，申命记 26 章 17-18 节：“你今天宣告耶和华是你的上帝，你也要遵行他的道，谨守他的律例、诫命、典章，听从他的话。耶和华今天也照他所应许你的，宣告你为他的子民，要你谨守他的一切诫命。”朱尼乌斯翻译这个词，你已经通过立约的方式要求，他已经承诺他将成为你的上帝：原文中是这样说的，他使你说出来，你使上帝说出这个，就像人们互相许下承诺一样，所以当人们将自己奉献给主，并向他献上自己时，当上帝要求我们这样做时，我们就向他屈服，并希望上帝成为我们的上帝，那么他就是我们的上帝，我们是他的子民，通过立约的方式，哥林多后书 8 章 5 节：“他们首先照着神的旨意把自己献给主，又归附了我们。”当我们将自己奉献给上帝时，他不会拒绝接纳我们，成为他的子民。

Now for further opening of this, It was said this Covenant was made with God by way of sacrifice, Psal. 50.5,7. that was according to the sacrifice which the people of God did solemnly offer before God, of which you read, Exod. 24.3. to the end of the eighth ver. Moses told the people the words of the Lord, and the people answered with one voice and said, All the words which the Lord hath said, we will hear it, and do it; They promise themselves to be an obedient people to God, whatever he commands them, that will they hear, and that will they do.
现在进一步开展这个问题，据说这个约定是通过祭祀与上帝达成的，诗篇 50:5,7。这是根据上帝的子民在上帝面前庄严献上的祭祀，你可以在出埃及记 24:3 及其后的第八节中阅读到这一点。摩西将上帝的话告诉了人民，人民一起回答说，凡上帝所说的话，我们都愿意听从并遵行；他们承诺自己将成为一个顺从上帝的民族，无论上帝命令什么，他们都愿意听从并遵行。

And on the other side, Moses took the blood of the sacrifice, and sprinkled it upon the people, and by this means they did pass into Covenant with God. It implies thus much, when we come to make a Covenant with God, we profess ourselves as guilty of death, and therefore look up to Christ, desiring that his death might be imputed to us, and we thereupon offer ourselves, souls and bodies to be obedient to God to the death; only we require this back again of God, that as we give up ourselves a sacrifice to him, so that the Lord Jesus Christ might be imputed unto us; and the blood of Christ, and the life of Christ might be communicated to us; his life of righteousness, and holiness, and of eternal glory, all that life that is in Christ might become ours, this doth God require of them, and this is to make a Covenant with God by way of sacrifice; for the Burnt-offering, verse. 5. was a Type of Christ, the Meat-offering was a Type of the people's giving up themselves to God, and this is to make a Covenant by sacrifice: we confess we deserve death, but for time to come, we desire to give up ourselves, to do and suffer his will, only we desire that the blood of Christ might be sprinkled upon our souls, and that we might live in his sight.
在另一方面，摩西拿起祭品的血，洒在百姓身上，通过这种方式，他们与上帝达成了盟约。当我们与上帝立约时，这意味着我们承认自己有死亡的罪过，因此我们仰望基督，希望他的死亡能为我们所归，然后我们将自己的灵魂和身体献给上帝，顺从到死；只是我们向上帝要求回报，就像我们把自己献给他一样，求主耶稣基督的功效归于我们；基督的血和生命能够传递给我们；他的义、圣和永恒荣耀的生命，基督里所有的生命都能成为我们的，这是上帝对他们的要求，这就是通过牺牲的方式与上帝立约；因为燔祭，见第 5 节。 是基督的一种类型，肉祭是人民将自己献给上帝的一种类型，这是通过牺牲来达成盟约：我们承认我们应该受死，但从现在开始，我们希望将自己献上，去做和忍受他的旨意，只是我们希望基督的血可以洒在我们的灵魂上，让我们能在他的眼前活着。

Now those that have thus made a Covenant with God, he calls them his people, and Saints. Thus you see what it is, and wherein this Covenant stands, sometimes some branch of this is expressed in other Covenants: God promises to Abraham, that he will be a God to him; that is, he will not only be a good Father to him, nor only a good Master, or Tutor, nor only a good King, nor a good Physician; but whatsoever is good, that is in God, and it is but a drop, but a spark of the well-spring of life in him, all the goodness that is dispersed in the creature, flows from him; there is goodness in a good Father, or Magistrate, or Minister, or Friend, but when God undertakes to be a God to us, he promises to be to us whatsoever is good in the creature; a good Father, a good Friend, a good Physician, whatever is good for soul and body, he will be all in all to us, and that partly in his own person, and partly, in so ordering matters, that all those things wherein his goodness is communicated, he will so dispose them, that we shall see a goodness of God in them all; we shall see the presence and goodness of God in all the blessings we partake in this world, he will be whatsoever is needful for us in every kind, and though any means should fail, yet God will not fail us: this do we desire of God, when we desire him to be our God, God is an heap and fountain of goodness, and he undertakes so to be us.
现在，那些与上帝立约的人，他称之为他的子民和圣徒。因此，你看到了这是什么，以及这个约定的立足之处，有时其他约定中也表达了这个约定的某些分支：上帝向亚伯拉罕承诺，他将成为他的上帝；也就是说，他不仅仅是一个好父亲，也不仅仅是一个好主人、导师，也不仅仅是一个好国王，也不仅仅是一个好医生；而是上帝所拥有的一切善良，只是他生命之泉中的一滴，一丝火花，所有分散在受造物中的善良都来自他；一个好父亲、好统治者、好牧师、好朋友中都有善良，但当上帝承诺成为我们的上帝时，他承诺成为我们所需要的一切善良；一个好父亲，一个好朋友，一个好医生，对于灵魂和身体有益的一切，他将成为我们的一切，这部分是通过他自己的人格，部分是通过安排事物的方式，使他的善良在其中得以传达，我们将在我们在这个世界上分享的一切祝福中看到上帝的善良和存在，他将成为我们在各种方面所需要的一切，即使任何手段都失败了，上帝也不会让我们失望：我们应该这样做当我们渴望上帝成为我们的上帝时，上帝是善良的源泉，他愿意成为我们的上帝。

Now as we expect this from God, that he would be a God to us, so we desire also and offer ourselves back again to God, to be obedient to his will, and to wait upon him for all that which he hath promised us, to expect it, and to wait for it; And when we undertake to be obedient to him; not that we promise it in our own names, and for our own parts, but in the behalf of every soul that belongs to us, as we desire a blessing upon all that belongs to us, so we offer up ourselves to God, and our wives, and children, and servants, and kindred, and acquaintance, and all that are under our reach, either by way of subordination, or co-ordination, so far as in our power we may reach, either by Commandment or counsel, we do as much as in us lies promise to God, that we and our households will serve the Lord, Josh. 24.15. he and his household, that is, his children and servants, and all that are bought with money, they will all serve the Lord, this they offer to God as a Father in a family; he and his, so much as he is able, will prevail with them, to keep God's Commandments, and God will be a God to them all; a Father, and Master, a Magistrate and Minister, Husband, Friend, and Physician and all, and whatsoever is good, thus you see how God comes to be ours by way of Covenant.
现在，我们期望上帝成为我们的上帝，所以我们也渴望并向上帝奉献自己，顺从他的旨意，并等候他向我们所应许的一切，期待并等待着；当我们决定顺从他时，不是以我们自己的名义和个人利益承诺，而是代表我们所拥有的每一个灵魂，正如我们希望上帝赐福于我们所有的一切，我们向上帝献上我们自己，以及我们的妻子、孩子、仆人、亲属和熟人，以及我们能够影响到的所有人，无论是通过从属关系还是协调关系，只要在我们的能力范围内，无论是通过命令还是建议，我们都尽力向上帝承诺，我们和我们的家人将侍奉主，如约书亚记 24 章 15 节所说。 他和他的家人，也就是他的孩子和仆人，以及所有用钱买来的人，他们都将侍奉主。他们将这一切献给上帝，作为一个家庭中的父亲；他会尽力说服他们，遵守上帝的诫命，而上帝将成为他们所有人的上帝；一个父亲、主人、执法者、仆人、丈夫、朋友和医生，以及一切好的事物，这就是上帝通过盟约成为我们的方式。

For further clearing of this point there is a three-fold Covenant, wherein God doth bind himself to his people, and we back again to him, according as there is among the reasonable creatures.
为了进一步澄清这一点，有一个三重的盟约，上帝在其中与他的子民约束自己，我们也再次与他约束，就像在理性的生物之间一样。

1. The first is, Between Prince and People, so the high Priest made a Covenant, between him, and between all the people, and between the King, that they should be the Lord's people, and such a Covenant there is usually in all well governed Commonwealths, unless the King comes in by way of Conquest and Tyranny, but in well settled Commonwealths, there is a Covenant and Oath between Prince and People.
第一点是，王子和人民之间，所以大祭司与他之间，与所有人之间，与国王之间，达成了一个盟约，他们应该成为上帝的子民，在所有良好治理的共和国中，通常都有这样的盟约，除非国王通过征服和暴政方式上位，但在良好稳定的共和国中，王子和人民之间有一个盟约和誓言。

2. There is a Covenant between Man and Wife, of which it is said Prov. 2.17. Which forsaketh the Guide of her Youth, and forgetteth the Covenant of her God. These are all called the Covenant of God, he is a party in the Covenant ever.
有一个夫妻之间的契约，箴言 2:17 说道：“离弃年幼的伴侣，忘记她神的盟约。”这些都被称为神的盟约，他始终是盟约的一方。

3 Another, is an Oath or a Covenant of God to pass between Friend, and Friend; such was the Covenant between Jonathan and David, 1 Sam. 20.16.
3 另一个是上帝与朋友之间的誓约或契约；就像约拿单和大卫之间的契约一样，撒母耳记上 20 章 16 节。

Now there is a certain Covenant between God and his people in all these; that look what a King requires of his People, or the people of a King, the very same doth God require of his people, and the people of God, that offers himself to be a God to his people; that is, a Governor, a Provider for, and a protector of his people, to fight their Battels for them, and to guide and rule them in peace and justice; and the people undertake to be obedient to his Laws, to whatever he declares to be the counsel of his will.
现在，在所有这些事情中，上帝与他的子民之间有一个特定的约定：无论国王要求他的子民，还是子民要求国王，上帝都要求他的子民和信仰上帝的人民，他们愿意成为上帝的子民，即一个统治者、供应者和保护者，为他的子民争战，引导和统治他们以和平和正义；而人民则承诺服从他的法律，无论他宣布什么是他旨意的建议。

Again, there is a Covenant of Marriage between God and his people, Jer. 3.14. so as the Wife promises to be to her Husband alone, Hos. 3.3, 4. so the Church of God promiseth, that she will be for God alone, and God will be for us alone; and we embrace the seed of his Word and grace in our hearts, and bring forth fruit to God alone.
再次，上帝与他的子民之间有一份婚姻的约定，耶利米书 3.14。就像妻子承诺只属于丈夫一样，何西阿书 3.3, 4。上帝的教会也承诺，她将只属于上帝，上帝也将只属于我们；我们接受他的话语和恩典的种子，将其在我们的心中结出只属于上帝的果实。

And there is also a Covenant of Friendship between God and us, A covenant of Salt, 2 Chron. 13.5. A covenant of Salt is to be fed with the same salt, as it were, to eat many a bushel of salt together, that is a covenant of friendship; Didst not thou give the Land to the seed of Abraham thy friend forever? 2 Chron. 20.7. therein he fitly expresseth the nature of a covenant of salt, by friendship forever; salt eaten together expresses familiarity, and durableness, now God expresseth himself thus, to enter into a covenant with his people; he takes Abraham as a friend forever, and Abraham takes God as his friend forever; and this league of friendship implies not only preservation of affection, but it requires a kind of secret communication one to another, and a doing one for another. God he grants our Petitions for us as a friend, and we do his Commandments as a friend out of the integrity of our hearts; John 15.14. Ye are my friends if ye do whatsoever I command you; I know that Abraham will command his household to fear me, Gen. 18.19. and therefore in verse. 17. and 18. he saith, How shall I hide from Abraham the thing that I am about to do? and it was concerning a secret counsel of God, now when God undertakes to be our friend, he undertakes to communicate sundry of his Counsels to us, his secrets are to them that fear him, Psal. 25.14. Many secret passages shall their hearts be made privy to, that others shall never be acquainted with; he will acquaint us with his secret purpose about a people, sometimes in Prayer, sometimes in Humiliation, sometimes one way, and sometimes another, so as you may see he walks towards us in a covenant of friendship; and so he will play a friends part, he will counsel us for the best, he will tell us, this, and that, is the best course for us to take, Psal. 25.12. Him shall he teach: He will come and tell us what he would have us to do, Psal. 32.8. Sometimes by his Word, and sometimes by his Providence; and when we look up to him as to a friend, he will do a friends part: And on the other side, for our part we shall never take any business in hand, but we shall sadly and seriously communicate all our affairs with God, and think ourselves bound to do it, not dare to rush upon anything but upon consultation first with the Lord, and acquainting him with such and such things; We know not what to do, but our eyes are unto thee, 2 Chron. 20.12. So we offer up ourselves to be ready at his commandment, to do whatsoever he shall counsel us to do; let him but make our way plain before us, and we will hear him in whatsoever he requires of us, be it what it will be, if God lay it before us, we will do it, Psal. 119. verse. 1. of the fifth Part. Teach me thy statutes, and I will keep it even to the end. Observe then, whether we have Christ for our Christ by way of covenant, did there ever pass such a conveyance between Christ and you, to God the Father, about him and your souls, that if God should look upon you, and consider your case, your just and due desert is everlasting destruction; and therefore you account yourselves unworthy of an mercy from God, but yet notwithstanding if he will be but pleased to accept the death of Christ for you, and to be-sprinkle you with the blessings of his grace, you will give up yourselves to an acceptable service of him all your days, and will be ready to do his will, and that he shall be to you as a King, and Governor. Have you ever passed over to him your preservation, and protection, and provision? And look what affection is between Husband and Wife, hath there been the like affection in your souls towards the Lord Jesus Christ? Have you a strong and hearty desire to meet him in the bed of loves, whenever you come to the Congregation, and desire you to have the seeds of his grace shed abroad in your hearts, and bring forth the fruits of grace to him, and desire that you may be for him, and for none other, and you desire to acquaint him with all your counsels and secrets, and desire to do nothing but as he shall counsel and direct you? And have you therefore been willing to give up yourselves, you and yours to be ruled by Christ; and is it the grief of your souls if any of your Children, and Servants shall not stoop to God, and if you use the best means to draw them on to goodness? truly then you have Christ for your Christ, because you have him by way of covenant: When God gives us hearts thus to agree with him, he always prevents us, he is ever before us, then Christ thou hast, and in him thou hast life; but if on the contrary, we never come before God in acknowledgement that death was our portion, and desired the blood of Christ to be applied to us, not in an overture of speech, but when it comes to the point, what will you do? Will you accept him as your friend, and as your Husband, and will you expect all good things from him, and you will not dare to venture upon any course or way further then the light and sincerity of the Word gives liberty? And if you never came to this, nor was it ever your care whether your Household served God or no, though they sin against God, and swear and lie, yet all this is nothing to you, but it is all one with you, then there wants a covenant between God and you, and then if you have him not by covenant, you have him not at all; he that hath him any way, hath him every way, though it be not so clearly seen every way; if you have him, then you have friends and enemies in common; if it be not so with you, that you observe not the counsels of God, but you will be at a loose end, and do what you think good in your own eyes, then there is no covenant between God and you, and then you have not Christ, and then no life, much less in abundance.
还有一个神与我们之间的友谊约定，一种盐的约定，历代志下 13.5。盐的约定就像用同样的盐喂养，一起吃许多斗盐，这是一种友谊的约定；难道你不是把地赐给亚伯拉罕的后裔，你永远的朋友吗？历代志下 20.7。在这里，他恰当地用永远的友谊来表达盐的约定的性质；一起吃盐表示亲近和持久，现在上帝这样表达自己，与他的子民立约；他把亚伯拉罕当作永远的朋友，亚伯拉罕也把上帝当作他永远的朋友；这个友谊的联盟不仅意味着保持感情，而且需要一种彼此之间的秘密交流和为对方做事。上帝作为朋友为我们实现我们的祈求，我们出于内心的正直遵守他的命令；约翰福音 15.14。你们若遵守我所吩咐的，就是我的朋友；我知道亚伯拉罕会吩咐他的家人敬畏我，创世记 18.19。因此，在 17 和 18 节中，他说，我怎能向亚伯拉罕隐藏我所要做的事呢？ 当上帝决定成为我们的朋友时，他决定与我们分享他的一些谋划，他的秘密只给敬畏他的人知道（诗篇 25:14）。他会让我们知道他关于一个民族的秘密目的，有时候通过祷告，有时候通过谦卑，有时候通过一种方式，有时候通过另一种方式，这样你就可以看到他以友谊的契约与我们同行。他会扮演朋友的角色，为我们提供建议，告诉我们这样做或那样做是最好的（诗篇 25:12）。他会来告诉我们他希望我们做什么（诗篇 32:8）。 有时候是通过他的话语，有时候是通过他的安排；当我们把他当作朋友一样仰望他时，他会像朋友一样帮助我们。另一方面，我们自己也不会轻率地去做任何事情，而是会认真地与上帝沟通我们的一切事务，并且认为我们有责任这样做，不敢在没有与主商议之前就冒然行动，将这样那样的事情告诉他；我们不知道该怎么做，但我们的眼目仰望你，如代下 20 章 12 节所说。所以我们将自己献上，准备按照他的命令行事，做他所指示我们做的任何事情；只要他为我们指明道路，我们就会听从他的要求，无论是什么，只要上帝把它放在我们面前，我们就会去做，诗篇 119 章第 1 节第五部分。教导我你的律例，我必遵守到底。 请观察一下，我们是否通过盟约拥有基督作为我们的基督，是否曾经在基督和你们之间传递过这样的转让，向上帝父亲关于他和你们的灵魂，如果上帝看着你们，考虑你们的情况，你们应得的正当报应是永远的毁灭；因此你们认为自己不配得到上帝的怜悯，但是尽管如此，如果他愿意接受基督的死为你们而死，并且用他的恩典祝福你们，你们将全心全意地奉献自己，一生都愿意顺从他的旨意，他将成为你们的君王和统治者。你们是否曾经将自己的保护、庇护和供应交给他？并且看看丈夫和妻子之间的感情，你们的灵魂是否对主耶稣基督有同样的感情？ 你是否渴望在爱的床上与他相会，每次来到教堂时，希望他的恩典之种撒在你们的心中，结出恩典的果实献给他，希望你们只属于他，不属于其他人，希望向他倾诉你们的计划和秘密，希望只按照他的指示行事？因此，你们是否愿意将自己和你们的家人交托给基督的统治？如果你们的孩子和仆人不顺服上帝，你们的灵魂是否感到痛苦？如果你们尽力引导他们走向善良，那么你们确实拥有基督作为你们的基督，因为你们与他立下了盟约。当上帝使我们的心与他一致时，他总是在我们之前，基督就属于你，你在他里面得到生命；但相反地，如果我们从未在上帝面前承认死亡是我们的命运，并渴望基督的血应用在我们身上，不仅仅是口头上的表白，而是当真正面临抉择时，你会怎么做？ 你是否愿意接受他作为你的朋友和丈夫，并期望从他那里得到一切美好的事物，你将不敢冒险超越上帝的真理和诚意所赋予的自由？如果你从未达到这一点，也从未关心过你的家庭是否事奉上帝，即使他们得罪上帝、发誓和撒谎，对你来说这一切都无关紧要，都是一样的，那么你与上帝之间就缺少一个约定，如果你没有通过约定拥有他，那么你根本就没有他；无论以何种方式拥有他，你就在每个方面都拥有他，尽管并不是每个方面都能清楚地看到；如果你拥有他，那么你就与朋友和敌人共同存在；如果你不遵守上帝的劝告，而是随心所欲，按照自己的意愿行事，那么上帝与你之间就没有约定，你就没有基督，也就没有生命，更不用说丰盛的生命了。

Object. But you say, Who is there that so looks to himself, his Wife, and Children, and Servants, so to his own heart and others, as that they are so wholly conformable to God's will in all that he counsels and commands, and who so expects such blessings, but that they take from God many things in ill part, and oft times sit down murmuring and discontent.
但你说，有谁会如此关注自己、妻子、孩子和仆人，以及自己的内心和他人，以至于他们在神的旨意中完全顺从，遵守神的劝告和命令，又有谁如此期待神的祝福，却对神的许多事情心存不满和抱怨。

Answ. Even they that make a Covenant with God, they often break Covenant with him; and so often as you entertain any thought in your mind, wherein you have not consulted with God, and do anything further then you have warrant from God, so often have you broken Covenant; so often as there is any passage in our lives, for which we had not warrant from the mouth of God, and wrought it by the strength of his grace, and eye of his providence, so far have we broke Covenant with him; but yet notwithstanding this breach of Covenant, here stands their help, and this is their comfort, that God hath given Christ for a Covenant, Esa. 49.8. so that he will make good our breach of Covenant on his own part, and Heb. 7.22. he becomes a Surety for our parts, God needs no Surety for his part, but we need one; so that if we have Christ for our Surety, then this is required of us, that knowing we have broken Covenant with God, we ought to blush, and to be ashamed of it, Ezra 9.6. to 12. and Dan. 9.5. to 20. they confess they have broken Covenant with God, and thereupon they sit down blushing, and weeping, and rending their garments, that they should enter into such a solemn Covenant with God, and hope to receive so many mercies from him, and yet so unfaithfully to break Covenant with him, when we see that we have transgressed and forgotten the Covenant of God, and break the counsels of God, we or ours: It is for us in such a case to do as those people did in Ezra and Nehemiah, who broke Covenant with God; to go and blush before him, that we should deal so unworthily with that God, that hath made such a perpetual Covenant of faith with us, that will be all that is good to us, and hath not been wanting to do all for us: and we notwithstanding, who undertook, solemnly that we and our children, and servants should walk after God, and we would teach them to do what is good in God's sight, and yet we do not take care that they do so; and for other of our friends, whom we might be helpful to, we wholly neglect them; we ought to shame ourselves for this breach of Covenant, else we cannot say, that we make a true Covenant with God, & charge ourselves for being so false unto God, and then some good may come of it. When the people had broken Covenant with God, and God was very angry, and would have no more to do with them, Exo. 32. But ch. 33. the people put off their best clothes and came before him, and humbled themselves in his presence, and put off their best clothes, and entreated God to be reconciled unto them, and then he again renews his Covenant with them. To show you how God is wont to express himself to his people, when we have broken Covenant with him, God will say, he will not look at us anymore, he will never protect us more, he will neither meddle nor make with us, but will expose us to all evil; now if hereupon we return and bewail our breach of Covenant with God, how little good we have done, and how little serviceable we are, he is then wont to let us see, that his Covenant was never so far broken, but he can tell how to be good to us, for the Lord Jesus Christ's sake, And this is a third way of having of Christ.
答案：即使与上帝立约的人，他们经常违背与他的约定；每当你在心中思考任何没有与上帝商议的事情，并且做出任何没有上帝许可的行动时，你就违背了约定；每当我们生活中有任何没有上帝口中的许可的事情，并且凭借他的恩典和眷顾的力量去做时，我们就违背了与上帝的约定；但尽管违背了约定，他们的帮助就在这里，这是他们的安慰，上帝已经为约定赐下了基督，以赛亚书 49:8。因此，他将履行我们违背约定的部分，希伯来书 7:22。他成为我们部分的担保人，上帝不需要担保人，但我们需要一个；因此，如果我们有基督作为我们的担保人，那么我们需要做的是，知道我们违背了与上帝的约定，我们应该感到羞愧和惭愧，以斯拉记 9:6-12 和但以理书 9:5-20。他们承认他们与上帝破坏了盟约，于是他们坐下来羞愧、哭泣，并撕裂他们的衣服，因为他们与上帝订立了如此庄严的盟约，希望从他那里得到如此多的恩典，却如此不忠地破坏了盟约。当我们看到我们违背了上帝的盟约，忘记了上帝的计划，我们或者我们的亲人：在这种情况下，我们应该像以斯拉和尼希米的人一样，与上帝面对面地羞愧，因为我们对那位与我们订立了如此永恒的信仰盟约的上帝如此不值得，他将对我们做一切好事，并且一直没有缺席：然而我们却没有照料好我们自己、孩子和仆人，让他们按照上帝的旨意行事；对于其他我们可以帮助的朋友，我们完全忽视了他们；我们应该为这种违背盟约的行为感到羞愧，否则我们不能说我们与上帝订立了真正的盟约，并且对我们对上帝如此不忠实感到愧疚，然后一些.. 好的可能会发生。当人们与上帝违背盟约时，上帝非常愤怒，不再与他们有任何关系，出埃及记 32 章。但在 33 章，人们脱下他们最好的衣服，来到上帝面前，谦卑自己，请求上帝与他们和好，然后他再次与他们更新盟约。为了向你展示上帝如何对待他的子民，当我们与他违背盟约时，上帝会说，他不再看我们，不再保护我们，不再与我们有任何关系，而是将我们置于所有的邪恶之中；现在，如果我们因此而悔过并哀悼我们与上帝的盟约破裂，我们所做的好事有多少，我们所做的服务有多少价值，他就会让我们看到，他的盟约从来没有被完全破裂，他知道如何对我们好，因为主耶稣基督的缘故。这是获得基督的第三种方式。

A Fourth way, is a way of free acceptance, we have Christ by receiving him, that is the last way, whereby Christ is said to be conveyed to us, John 1.12. to as many as received him, to them he gave power to be called the sons of God, that is the life of a Christian to become a Son of God, and God is the Father not of the dead but of the living, so that here is a receiving of Christ by faith, whereby we become the sons of God, so that if you would know, whether you have Christ or no, whether or no do you receive him? Receive him by faith, and that goes through all the former, but something different. Amongst Interpreters this receiving of Christ is many ways taken: Some say it is to receive him as a King and a Savior, and it is not in vain, but under correction: It doth not fitly interpret the notion of the Word; But the substance of the thing delivered by the Holy Ghost, if I do not mistake it, the phrase expresseth thus much; As many as receive him into their hearts as into a House or Temple, and it will hold according to the comparison used by the holy ghost; he came unto his own, into the Temple, or House of God, and thither he came as into his own proper place, he came unto his own; you are to conceive, he speaks not only of Christ's coming among them in the tabernacle of flesh and blood, for of that in verse. 1. but the whole Chapter is a History, and declaration of Christ, partly before the world was; and in their giving light to all in the Creation, and after the fall, when the world was grown dark, then he was the true light, that enlightened everyone that was in the world; now he was in the world, and the world was made by him, but the world knew him not. And he came to his own people in his Ordinances, and they apprehended him not; but as many as received him of old, to them he gave power to be called the Sons of God.
第四种方式是一种自由接受的方式，我们通过接受基督来拥有他，这是最后一种方式，基督被传递给我们，约翰福音 1:12 说，凡接受他的，就有权柄成为神的儿女，这就是基督徒成为神的儿子的生命，神是活人的父亲，而不是死人的父亲，所以这里是通过信仰接受基督，我们成为神的儿子，所以如果你想知道自己是否拥有基督，是否接受了他？通过信仰接受他，这与前面的方式有所不同。 在翻译者中，对于接受基督的方式有很多种：有些人说，接受他是作为国王和救主，这不是徒劳的，但需要修正：这并不恰当地解释了“道”的概念；但根据圣灵所传达的事物的实质，如果我没有弄错的话，这个短语表达了这样的意思：凡是将他接受到他们的心中，就像接受到一个房子或庙宇中一样，这与圣灵所用的比较是相符的；他来到了自己的地方，进入了上帝的庙宇或房子，他来到了自己的地方；你要理解，他所说的不仅仅是基督在血肉的帐幕中来到他们中间，因为在第 1 节中已经提到了这一点，而整个章节是关于基督的历史和宣告，部分发生在世界存在之前；在他们在创造中给予所有人光明之后，以及在堕落之后，当世界变得黑暗时，他就成为了真正的光明，照亮了世界上的每一个人；现在他在世界中，世界是由他创造的，但世界却不认识他。 他来到自己的人民中，他们没有理解他；但凡接受他的人，他赐予他们成为神的儿子的权力。

But for further opening of this Phrase, read Joh. 19.27. He took her home to his own house; it is in the original the same word with that in John, 1.11. in to his own home; he came unto his own home or house, unto his own Temple and people, and they received him not, but neglected his Ordinances, neglected to seek Christ in the Temple; but as many as did there seek him, and look toward him, he gave them power to be called the sons of God; so that to receive Christ according to the meaning of this place, is, to receive him into our hearts as into his proper house; and he comes there as a Master, and these receive him as into a Temple, then we have him by receiving him into an house or home; now you are the Temples of the living God, 2 Cor. 6.16. I will dwell in you, and you shall receive me.
但是为了进一步解释这个短语，请阅读约翰福音 19 章 27 节。他把她带回了自己的家；在原文中，这个词与约翰福音 1 章 11 节中的那个词是一样的。他来到了自己的家或房子，来到了自己的圣殿和子民那里，但他们不接纳他，忽视了他的仪式，忽视了在圣殿里寻找基督；但是凡在那里寻找他、仰望他的人，他赐给他们成为神的儿子的权柄；所以，根据这个地方的意思，接纳基督就是把他接纳到我们的心中，就像把他接纳到他自己的房子里一样；他来到那里是作为主人，而这些人把他接纳到圣殿里，那么我们通过把他接纳到一个房子或家中就拥有了他；现在你们是活神的殿，哥林多后书 6 章 16 节。我要住在你们里面，你们要接纳我。

Now, how do we receive Christ into our hearts as into a Temple? There be three things by which we receive Christ as into a Temple:
现在，我们如何将基督接受到我们的心中，就像接受到一个圣殿中一样？有三件事情可以让我们将基督接受为一个圣殿：

First, when we do prepare a way for Christ to come in to us, as it is said of John, he prepared the way for Christ, that so he might suddenly come into his Temple, Mal. 3.1. and Isaiah speaking of the same Messenger, he saith, Every mountain shall be brought low, and every valley filled up; crooked ways be made strait, and rough ways made smooth, Isa. 40.3, 4. and this is the preparation we must make for Christ to come into us; you have sometime heard this fully spoken to; that is, when the high mountains of our great spirits, and lofty looks, are brought so low, that we are content to be nothing in our own eyes, that we have all we have in Christ, and are able to bring nothing to him, and are willing that he should take all from us, whatever he would have us to part with; and when we are willing to be whatsoever he would have us to be, and that he should do with us what is good in his own eyes; then these high mountains being brought low, we are made fit for Christ to come into us, we must have no crooked ways of our own; if we have any imagination of our own left in us, that we will part with such and such Lusts, but yet are loath to be disposed of in all things as God will have us, then there is no room for God, he will not climb for it; but if we smooth the way for him, then he will come into our hearts.
首先，当我们为基督进入我们的内心做准备时，就像约翰为基督预备道路一样，他为基督预备道路，使他能够突然进入他的圣殿，参见玛拉基书 3:1。以赛亚也提到同一个使者时，他说，每座山都要降低，每个山谷都要填满；弯曲的道路要变直，崎岖的道路要变平，参见以赛亚书 40:3-4。 这是我们为基督进入我们内心所必须做的准备；你曾经听过这个完整的说法；也就是说，当我们伟大的精神和高傲的眼光的高山被降低到我们愿意在自己眼中成为无物的地步，我们拥有的一切都在基督里，我们不能给他带来任何东西，我们愿意他从我们身上拿走一切，无论他要我们放弃什么；当我们愿意成为他要我们成为的任何人，并且他可以按照他自己的眼光对待我们时；当这些高山被降低时，我们就变得适合基督进入我们内心，我们不能有自己的弯曲之路；如果我们心中还有自己的想象，愿意放弃某些欲望，但又不愿意在所有事情上按照上帝的意愿去处置，那么就没有给上帝的空间，他不会为此而努力；但如果我们为他铺平道路，他就会进入我们的心灵。

But besides this, there is to be filled up every low valley, and that holds forth two things; Every Valley shall be filled, that is, first, every base heart shall lift up itself to the high things of God, for he speaks of valleys first, as if there were such a low dejectedness in the Creature, as made it unfit for Christ; God requires that every base heart should be exalted, to the minding of high and heavenly things, lifted up far above these low things that cannot reach the ways of God, these Gates must stand open, and be lifted up, that the King of glory may come in, Psal. 24.7. to 10. and he means the gates of our hearts, and he calls them, the gates of eternity, they are our hearts and souls; stand not poring upon earthly things here below, but lift up your heads higher, look for a God, and for a Kingdom; stand not peddling about these earthly things, as if you had nothing else to look after; your hearts lie too low for Christ to come into, but if you would lie level with him, then lift up your mind to heavenly things; let the bent of your heart be for pardon of sin, and for everlasting life, be of a level frame of spirit to the Kingdom of Heaven, and then Christ will come into you.
但除此之外，还有每一个低谷要填满，这表明了两件事；每一个低谷都要填满，也就是说，首先，每一个卑微的心灵都要抬起自己，追求上帝的至高事物，因为他首先提到了低谷，好像在造物中有一种如此低落的情绪，使它不适合基督；上帝要求每一个卑微的心灵都要被提升，专注于高尚和天上的事物，远远超越那些无法达到上帝道路的低级事物，这些门必须敞开，被抬起，使荣耀之王得以进入，诗篇 24：7-10。 他指的是我们心灵的门，他称之为永恒之门，它们是我们的心灵和灵魂；不要沉迷于此地的世俗事物，而是抬起头来，寻找上帝和天国；不要像无所事事一样围绕着这些世俗事物打转；你们的心灵太低，无法容纳基督的到来，但如果你们与他保持平等，那么就将思想提升到天上的事物上；让你们的心灵倾向于罪的赦免和永恒的生命，心灵要与天国保持平等的状态，那么基督就会进入你们。

And as it implies, that the heart must not be too low for Christ through baseness of spirit, and an earthly mind, so it may be too low through despair, and through excessive sorrow for sin, he may be cast so low down in dejection of spirit, that his heart lies too low for Christ, not able to lay hold on God's favor to him in Christ; thinks the Promises belongs not to him, it is well and happy for them that can lay hold upon them, but for his part there is none of these Promises reach him; Did ye ever know any in my case find mercy? now the heart lies something too low, this man's heart is not base, he looks at Christ as the most honorable thing in the world, he sets his heart upon the blood of Christ, and would be glad with all his heart that he had his part in it, but he is dejected, and lies too low, fit to despair, and therefore in this case a Christian must be thus far exalted, as to be made level with Christ, to believe there is hope in Israel touching his estate; Christ hath had mercy upon many in such a case, and he will do so to us, if we seek him in the way of his Ordinances, and if therefore we resolve to seek him, and put our mouths in the dust, expecting salvation to be revealed by him, and follow him in his Ordinances, and never have fellowship with the unfruitful works of darkness, and will still continue to seek him, then we begin to be something level with Christ; But you say, There is such a crookedness in my heart, and un-evenness, that Christ cannot come in; truly that must be made strait. Princes are not wont to go down back lanes, but down plain ways; so Christ, as he would have his way neither too high, nor too low, so he would not go round about, but would have the way to lie plain before him; the judgment, and heart, and affection, lie in such sort of evenness as simply to aim at the glory of God in his way, and therein to be ruled by the Word of God, and then is the heart of a man in a good frame; if there be nothing in a man's heart, but he is willing to be guided in it, by the straight rule of God's Word, and he aims directly at the glory of God, and the coming of his Kingdom, and the doing of his will, then is all a man's crooked ways laid aside, and the heart lies so level, that Christ will suddenly come into his Temple, these crooked windings of a spirit of hypocrisy are made straight, when he is brought low, yet he may have much hypocrisy in him, pretend to be more than he is, he may be doing good duties more to be seen of men, then that God should observe him; therefore when God hath brought us to this, that we are desirous of grace, rather in truth then in outward show, or if in show, but that we might do others good thereby, and singly aim at God's glory in it, and desire and endeavor to walk by the straight rule of the Word of God, then are our hearts cleansed in some measure, from the crooked windings of hypocrisy, which might hinder the free passage of Christ into the soul.
而且正如它所暗示的那样，心灵不能因为卑劣的精神和世俗的思维而太低微，同样也不能因为绝望和对罪孽过度的悲伤而太低微，他可能被抛得太低微，心灵沮丧，以至于他的心灵太低微，无法抓住上帝在基督里对他的恩惠；他认为这些应许不属于他，能够抓住这些应许的人是幸福的，但对他来说，没有一个应许能够触及他；你们有没有听说过有人像我这样找到了怜悯？ 现在心里有一些太低的东西，这个人的心并不卑贱，他把基督看作世界上最尊贵的事物，他把心放在基督的血上，并且他会非常高兴地全心全意地参与其中，但他感到沮丧，心情低落，足以绝望，因此在这种情况下，一个基督徒必须被提升到与基督平等的地步，相信以色列对他的处境有希望；基督曾经怜悯过许多处于这种情况的人，如果我们在他的圣礼中寻求他，他也会怜悯我们，因此，如果我们决心寻求他，把我们的嘴巴放在尘土中，期待他揭示救恩，并在他的圣礼中跟随他，永远不与无益的黑暗行为交往，并且仍然继续寻求他，那么我们开始与基督平等；但你说，我的心中有这样的扭曲和不平衡，以至于基督无法进入；确实，那必须被修正。王子们不习惯走后巷，而是走平坦的道路；因此，基督也不愿意走太高或太低的路，他不会绕道而行，而是希望道路在他面前平坦；判断、心灵和感情都应该保持平衡，只是简单地追求神的荣耀，受神的话语支配，这样一个人的心就处于良好的状态；如果一个人的心中只有愿意按照神的话语的直接规则来引导自己，他直接追求神的荣耀、神的国度的到来和神的旨意的实现，那么他所有的弯曲道路都会被抛弃，心灵就会变得平坦，基督就会突然进入他的殿中，当他降卑时，伪善的弯曲曲折就会变得直接，尽管他可能心中仍然有很多伪善，假装比实际更好，他可能做善事更多是为了让人看到他，而不是让神注意到他；因此，当神使我们渴望恩典时，我们更希望是真实的，而不是外表的炫耀，或者如果是为了炫耀，那也是为了让别人受益，并单纯地追求神的荣耀如果我们在其中有真诚的信仰、渴望和努力按照上帝的话语的正直准则行走，那么我们的心灵就在某种程度上从伪善的弯曲曲折中得到净化，这可能会阻碍基督自由进入灵魂的通道。

And yet there is another winding in a man's heart, though in some truth the duties be done, yet there is many times an aptness in us to cover and to wind about our own sins, and to make them less then they be, and this is a wicked course, Psal. 125.4, 5. and therefore God would have us deal most plainly with him, that in the singleness of our hearts, when it may stand with the glory of God, and the confusion of our own faces, we will not be wanting to lay open our hearts before him, these be such windings as will not profit us, when we deal plainly and confess what we have done, and come to be thus open hearted to God, then is Christ ready to come suddenly into his Temple, when we have brought down our high spirits, and raised up our too low, base and dejected spirit; and laid all level before him, then there remains no more, but for Christ to come suddenly into his Temple.
然而，一个人的心中还有另一个曲折之处，虽然有时候我们会完成自己的职责，但我们常常有倾向来掩盖和扭曲自己的罪恶，使它们变得不那么严重，这是一种邪恶的行为，诗篇 125:4,5。因此，上帝希望我们对他最坦诚，当我们的心灵纯真时，当它与上帝的荣耀和我们自己的羞愧相符时，我们不会犹豫地向他敞开心扉。这些曲折之处对我们没有好处，当我们坦诚地承认自己所做的事情，并对上帝敞开心扉时，基督就准备好突然进入他的殿堂了，当我们降低我们高傲的心灵，提升我们过于低落、卑微和沮丧的心灵；并将一切都摆在他面前，那么就只剩下基督突然进入他的殿堂了。

But yet besides all this, when all this is done, yet there may be still a great measure of a rough, and harsh, and sharp, and fiery spirit in him, which Christ will have removed before he comes to dwell there, before that, he will have this harshness, and bitterness laid down, that they shall be smooth and level before him, the frame of the heart shall be as meek as a Lamb: The Lamb of God will not lie in a den of Lions, and if we break out into harsh and unsavory distempers afterward, we shall damp the life of God in us, the life of Christ will be dead in us: and therefore if you desire to entertain Christ into your hearts; then lay aside all harshness, and bitterness, and roughness, and all guile of crookedness, 1 Pet. 2.12. then you shall have life in the Word, and find Christ to be yours. This is the first thing whereby we receive Christ.
但是除了这一切之外，当所有这一切都完成时，他可能仍然有着粗糙、刺耳、尖锐和火热的精神，基督在来到之前会将其清除，他会让这种刺耳和苦涩的东西平静下来，使之在他面前变得平滑和平坦，心灵的构造将如温顺的羔羊一样。神的羔羊不会躺在狮子的巢穴里，如果我们事后变得刺耳和不好相处，我们将抑制我们内心中的神的生命，基督的生命将在我们内心中死去。因此，如果你希望接纳基督进入你的心灵，那么请放下所有的刺耳、苦涩、粗糙和欺诈，彼得前书 2:12。那么你将在神的话语中得到生命，并发现基督属于你。这是我们接受基督的第一件事。

Secondly, Suppose he be come, there is thus much more required to have him, and to keep him there, we must look there be no unholy thing remaining there, all vain and common things must be removed, no prophane matter must stay there, 2 Cor. 6.16. touch no unclean thing. And if Christ be come unto you, you must not only remove all sinful and unclean matter, but also all common matter, and now everything must be dedicated to God, and you must go about your callings as becomes Christians, and you and all yours must be dedicated to God; your silver and your gold must be dedicated, and only spent upon such uses, as God calls for, and therefore look at everything so, as God may have glory by it, and let him not be dishonored in anything by you, all that you are, and have, must be dedicated to God; mind, and judgment, and conscience, and heart, and affection, love and hatred; your whole man, and all your labors, and all you can reach, lies as a consecrated thing, else God will not dwell livelily in you, unless you have a care to keep everything clean, you shall find this to be true, Christ loves to lie clean, and Religion loves to lie clean, and if he see hasty sluttishness in us, he will be gone and will not tarry there, he would not have natural uncleanness to appear among you, but let all such be covered, and let no such defilement be seen among you, he would have all kept in an holy reverent frame, such as might become the presence of God.
其次，假设他已经来了，那么还需要更多的努力来留住他，我们必须确保那里没有不洁之物，所有虚浮和普通的东西都必须被清除，不可容忍亵渎的事物留在那里，哥林多后书 6:16，不可沾染不洁之物。 如果基督来到你们中间，你们不仅要清除所有的罪恶和不洁之物，还要清除一切世俗之物，现在一切都必须奉献给上帝，你们必须按照基督徒的身份去从事自己的职业，你和你的家人都必须奉献给上帝；你的银子和金子必须奉献，只能用于上帝所呼召的用途，所以要以上帝的荣耀为准则看待一切事物，不要让上帝因你们而受辱，你们所有的一切，包括思想、判断、良心、心灵、感情、爱和恨，你们整个人，以及你们的劳动和你们能够触及的一切，都是神圣的，否则上帝不会活跃地住在你们中间，除非你们小心保持一切的清洁，你们会发现这是真实的，基督喜欢保持清洁，宗教也喜欢保持清洁，如果他看到我们急躁和邋遢，他会离开并不再停留在那里，他不希望在你们中间出现自然的不洁，而是要将这一切掩盖起来，不要让这样的污秽在你们中间显露，他希望一切都保持在一种圣洁而庄重的状态，这样才能与上帝的同在相称。

Thirdly, The receiving of Christ into our hearts as into a Temple implies to keep the charge of his Ordinances and holy things, to offer to him all our sacrifices, and to look that all be performed in such a manner as himself requireth, God chargeth it as a sin upon his people, Ezekiel 44.8 ye have not kept the charge of my holy things, but ye have set keepers of my Ordinances in my Sanctuary for yourselves, God will not dwell among them, when they set up the uncircumcised to offer up their Sacrifices, God will have every man to take charge over his own Temple; have a care of yourselves, put not off your care to others, you may not put off the charge of God's holy things, every man hath a charge to look to the things of God; not only to see that all unclean things be removed, and all common things dedicated, but to see that every morning and evening, Sacrifice be duly performed, and all things done in a right manner, else you will find little life in Christ, and if he see this care in you, then Christ will come into his Temple and dwell there, and you shall have life in Christ, and that in abundance, you cannot have God for your God, but you must have a place, readily prepared for him, and keep it in fitness, and comeliness for him, trim it up for an habitation for him, this God requires of every soul that will have God for his God. In a word therefore, do but consider, whether your hearts have thus embraced Christ or no; is your base hearts exalted to look after heavenly things, and are your proud hearts brought low to the obedience of Christ, do you find your ways of hypocrisy made plain before God, and is your rough passions made smooth before God, then you have Christ, whether you see him, or feel him or no; and do you find that when you have Christ, you dedicate yourselves to him, and suffer no unclean thing in yourselves or yours, and do you keep the Ordinances pure, and offer up your morning and evening sacrifice yourselves? then you have received Christ, and it is your faith by which you do thus receive him; but if it be not thus with you, then say you have not received Christ, or if you have, you are to be humbled for your great neglect, and want of keeping of him.
第三，将基督接纳到我们的心中，就像接纳到一个圣殿中，意味着遵守他的仪式和圣物的规定，向他献上我们所有的牺牲，并确保所有的事情都按照他所要求的方式完成。上帝在以西结书 44 章中指责他的子民犯了这样的罪。你们没有守守我圣物的责任，反而在我的圣所中设立了守护者，神不会与他们同住，当他们让未受割礼的人献祭时，神要求每个人负责自己的殿堂；要小心自己，不要把责任推给别人，你们不能推卸对神圣物的责任，每个人都有责任关注神的事物；不仅要确保清除一切不洁之物，奉献一切普通之物，还要确保每天早晚都按时献祭，并以正确的方式完成一切事情，否则你们在基督里将找不到真正的生命，如果基督看到你们有这种关心，他将进入他的殿堂并住在那里，你们将在基督里得到生命，且是丰盛的生命，你们不能拥有神作为你们的神，除非你们有一个为他准备好的地方，并保持它的适合和美观，为他修整一个居所，这是神对每个想要拥有他作为自己神的灵魂的要求。 因此，只需考虑一下，你们的心是否如此接纳了基督；你们卑劣的心是否高举起来追求天上的事物，你们骄傲的心是否降服于基督的命令；你们是否发现自己虚伪的行为在上帝面前变得明显，你们粗暴的情绪在上帝面前变得平和；那么，无论你是否看到他、感受到他，你都拥有基督；你是否发现当你拥有基督时，你将自己奉献给他，不容许不洁之物存在于你和你的家人之间，你是否保持圣礼的纯洁，自己献上早晚的祭品？那么，你已经接受了基督，这是你的信仰使你如此接受他；但如果你们不是这样，那么你们可以说自己没有接受基督，或者如果你们接受了，你们应该为自己的大意和对他的疏忽感到惭愧和悔过。

SERMON IV. - 1 JOHN 5.12.
讲道第四篇 - 约翰一书 5:12。

He that hath the Son, hath life, and he that hath not the Son, hath not life.
有子的人有生命，没有子的人没有生命。

There yet remains two things for signs of having Christ, for in all this point of our Christian faith, there is no word but of more than ordinary and common use; And therefore when he saith, he that hath the Son hath life, some signs may be gathered from the word, having him, and some from having him as a SON; and some from this word Life, by which we may know, whether we have the Son and life in him.
还有两件事情可以作为拥有基督的迹象，因为在我们基督教信仰的这一点上，没有一个词是超出寻常和普通使用的；因此，当他说拥有儿子的人拥有生命时，可以从拥有他这个词中得出一些迹象，也可以从拥有他作为儿子这个词中得出一些迹象；还可以从生命这个词中得出一些迹象，通过这些迹象我们可以知道，我们是否拥有儿子和他的生命。

We now come to speak of the second sort of signs, He that hath the Son hath life, then if we would have life in Christ, we must have him as a SON.
我们现在来谈谈第二类迹象，拥有子的人拥有生命，所以如果我们想在基督里得到生命，我们必须把他当作儿子。

The thing then to be opened is, What it is to have Christ, as the Son of the most high God, and that will give further light to the Text, and to the consciences of them that would see the ground of their hopes settled upon a foundation, He that hath the Son hath life.
拥有基督，作为至高上帝的儿子，意味着什么，这将为这段经文和那些希望将他们的希望建立在基础上的人的良心提供进一步的启示。拥有儿子的人就拥有生命。

There be three things implied in having Christ as a Son.
拥有基督作为儿子，暗含着三个意思。

First it implies, that such as have Christ in truth, and so having him, have life by him; they do not rest in having any of the benefits of Christ, though they be spiritual, but they chiefly affect to have himself, not so much his benefits as himself; he doth not say, he that hath such and such spiritual gifts hath the Son; no, though you have never so many gifts, and they such as do accompany salvation, but that which he principally commends to us is himself; you shall read of a company of Professors that had Christ, and affected to have him so far as they, might have Loaves from him, Joh. 6.26, 27. but our blessed Savior bids them in seeking Christ, seek not for loaves that perish, but labor for the meat which endureth to eternal life; and that is only the Lord Jesus Christ himself: Labor not for any loaves, whatsoever you might find in your pursuit after Christ. It was this by which Peter did discover the hypocrisy of Simon Magus, he desired the gift of the Holy Ghost, but for Christ himself, his heart was not set upon him, but he only desired that in which lay most profit; for had it been in his power, that upon the laying on of his hands upon any, Tongues might have been given, and Sicknesses healed, he might have grown mighty in the world by that trade, Act 8.18, 19. And Balaam he was somewhat more upright in his desire then Simon Magus was, one would think that he had sought after Christ, for he wished not for any temporal thing in this world, only that he might have a comfortable end, he would feather his nest with Immortality, and invest himself with the Robes of incorruption, and such kind of other glory, as the Saints in light do partake of, but it was no more his desire then the other, to desire Christ for himself, but only a blessed end, that he might be translated into immortality and glory, and so might be kept from fellowship with those Devils, and evil Spirits he had been acquainted with all his life long, that he might not have fellowship with them when he departed hence; but did not desire Christ for himself, and therefore whatever gift he had, as he had a notable spirit of Prophesy, as the Spirit then came upon him, speaking of the marvelous blessings reserved for God's people, yet notwithstanding he never sought Christ in any of them, and therefore though he might have some glimpse of the Vision of God, yet of Christ he had none; whereas there is no true Christian that doth most esteem the having of Christ, but doth not only seek Christ without respect of Loaves, or Money, or of a quiet Conscience in time of death, but even in the very time of this life, when he seeks after the Ordinances of God in this life, there to live according to God, and to find pardon of sin and peace of conscience, and subduing of his lusts, and strength of grace, and power of godliness, yet even in seeking the very Ordinances of God (out of which these are not to be found) yet in seeking of these, he doth not so much seek these, or any blessing they do afford, as the finding Christ in them; the story is notable, and famous in, 2 Sam. 15.25, 26, 27. When David fled from Jerusalem, the Priests and Levites carried the Ark after him, and when David saw them overtake him with the Ark of God's presence, in the enjoyment whereof stood the life of his life, the assurance of the pardon of his sin, the assurance and presence of God's favor, strengthening of his spirit in grace, and subduing his lusts) yet saith he, Carry it back again to Jerusalem, if I shall find favor in the eyes of the Lord, he will bring me back again, and show me both it and his habitation; but if he thus say, I have no delight in thee, behold, here am I, let him do to me as seemeth good to him.
首先，这意味着那些真正拥有基督，并且通过他得到生命的人，并不满足于拥有基督的任何好处，尽管这些好处是属灵的，但他们主要追求的是拥有基督自己，而不仅仅是他的好处；他并没有说，拥有这样那样的属灵恩赐的人拥有了神子；不，即使你拥有再多的恩赐，而且它们都是与救恩相伴的，但他主要向我们推荐的是他自己；你会读到一群教授们拥有基督，并且渴望从他那里得到面包，约翰福音 6:26,27；但我们救主耶稣基督告诉他们，在寻求基督的时候，不要寻找那些会消逝的面包，而要努力追求那些能持续到永生的食物；而那唯一的食物就是主耶稣基督自己；不要为了任何面包而劳碌，无论你在追求基督的过程中找到了什么。 这就是彼得发现西门·马古斯伪善的原因，他渴望得到圣灵的恩赐，但他的心并不真正向着基督，他只是追求其中的利益最大化；如果他有能力，只要他按手在任何人身上，就能赋予他们说方言的能力和医治疾病的能力，他就可以在这个行业中变得强大，使自己在世界上崭露头角。《使徒行传》8 章 18、19 节。巴兰比西门·马古斯更加正直，人们可能认为他寻求基督，因为他并不渴望世俗的东西，只是希望能有一个舒适的结局，他想用永生来装饰自己的巢穴，并穿上不朽的长袍，以及其他圣徒们在光明中分享的荣耀。但他对基督的渴望并不比其他人更多，他只是渴望一个有福的结局，能够被转化为永生和荣耀，这样就能远离他一生中所熟悉的那些魔鬼和邪恶的灵魂，这样在他离开这里的时候就不会与他们有交往；但他并不为自己渴望基督，所以无论他有什么恩赐，比如他有一个显著的预言灵，当圣灵降临在他身上时，他说起为上帝子民保留的奇妙祝福，然而尽管他可能对上帝的异象有一些瞥见，但对基督却一无所知；而真正的基督徒并不只是看重拥有基督，而是不仅仅看到基督不论是在生命的最后时刻，还是在生活中寻求上帝的教导，都不是为了面包、金钱或安宁的良心，而是为了按照上帝的旨意生活，寻求罪恶的宽恕和良心的平静，克制欲望，增强恩典的力量和敬虔的力量。然而，即使在寻求上帝的教导时（其中这些都无法找到），他也不是那么追求这些，或者追求它们所提供的任何祝福，而是追求在其中找到基督；这个故事在撒母耳记下 15 章 25、26、27 节中非常著名。 大卫从耶路撒冷逃走时，祭司和利未人在他后面抬着约柜。当大卫看到他们追上他，带着上帝的同在，他的生命的生命，罪孽得赦免的保证，上帝的恩宠的保证和同在，使他的灵在恩典中得到加强，克制他的欲望）然而他说，如果我在耶和华的眼中蒙恩，他会把它带回耶路撒冷，向我展示它和他的居所；但如果他这样说，我不喜悦你，看哪，我在这里，他可以按他的意愿对待我。

He would not wrong himself, nor do the Church of God so much prejudice as to wrong God, and his Sacrifice, they were not to offer sacrifice elsewhere; nor could they find any solemn presence of God anywhere but there, there were they all to meet, and it was the place where God had put his name; and he considering that, he could not have the Ark with him, but God's Name should be dishonored, and the Church of God would find much prejudice with the loss of God's Ark; and therefore rather than God should be dishonored, and the people discouraged and prejudiced by the want of it, he would send it back again, and is content to loose outward blessings; his care was not so much about outward things, his chiefest care was, if he might have had his wish, that he might all his time dwell in the house of the Lord, Psal. 23.4. and oh that he might be but a door-keeper in this house, rather than to rest in the tabernacle of wickedness; but yet when he could not have this great blessing, but with dishonor to God, and prejudice to the Church of God, he rather lays down the comfort that he might have from God's Ordinances, and the help he might have from them, and those helps were very great; as pardon of sin, and peace of conscience, growth in grace, subduing of lusts, and establishment of his heart in assurance of his election, and vocation; yet he is content to let them all go that he might have what he hath without sin to himself, and dishonor to God, or wrong to the Church; and this is a notable sign of a man's integrity and uprightness of heart, he would not have anything whereby God might have dishonor; he would not have the Ordinances with the Churches loss, but rather sit out, and shift for himself as well as he could, and would adventure the loss of them all rather then he will stand to contend for them with the loss of Christ himself.
他不会伤害自己，也不会给上帝的教会带来如此大的损害，以至于伤害上帝和他的祭品，他们不得在其他地方献祭；他们也找不到上帝的庄严存在，除了在那里，他们都要在那里聚会，那是上帝放置他的名字的地方；他考虑到这一点，他不能带着约柜，因为那样会亵渎上帝的名字，上帝的教会会因失去约柜而受到很大的损害；因此，与其让上帝受辱，让人民因缺少约柜而感到气馁和受到损害，他宁愿把它送回去，愿意失去外在的祝福；他关心的不是外在的事物，他最关心的是，如果他能如愿，他愿意一生都住在主的殿中，诗篇 23:4。 哦，但愿他只是这座房子的门卫，而不是停留在邪恶的帐幕里；但是，当他不能以这种方式获得这个伟大的祝福时，他宁愿放弃从神的仪式中得到的安慰和帮助，尽管这些帮助非常重要，比如罪的赦免、良心的平安、恩典的增长、欲望的克制以及确信自己被选召的心灵坚定。然而，他愿意放弃这一切，只为了不给自己带来罪恶、不给神带来耻辱，也不给教会带来伤害；这是一个人正直和心灵纯正的显著标志，他不愿意做任何让神蒙羞的事情；他不愿意以教会的损失为代价来获得仪式，而是宁愿自己独自离开，尽力自谋生计，宁愿冒着失去一切的风险，也不愿意为了守护仪式而失去基督自己。

And this kind of frame of spirit was in Moses, he entreats God that he would not destroy the Israelites in the Wilderness, least his name should be dishonored, but rather blot his name out of the Book of Life then cut them all off, Exod. 32.32. Such is the uprightness of the frame of the heart of a Child of God, that he desires not Spiritual blessings singly for himself, not for the peace of his own Conscience, nor for the subduing of his lusts, nor for the strengthening of his grace, further then may stand with the glory of God; and above all things else he seeks the honor of God, the coming of his Kingdom, and the doing of his will; and if these concur not in his way, he would rather lose them, then dishonor Christ by having of them; he hath a singleness of heart in seeking spiritual blessings; he seeks them not for his own ends, as you see in David's desire, Psal. 63.1, 2, 3. My soul thirsteth for thee, my flesh longeth for thee, to see thy power, and thy glory, as I have seen thee in the Sanctuary; because thy loving kindness is better than life, therefore my lips shall praise thee. He desires not there the enjoyment of the presence of God, or the subduing of his lusts, that he might live at more ease, and have more comfort (though that be a lawful end) but he would see the power of Christ more magnified in him; he would see a mighty increase of the grace of God in him, not that he might be more excellent then his neighbors, more eminent in gifts, and so be better than others, or so esteemed; but he desires that all his lusts may be swallowed up, and that the life of Christ might more mightily over-rule, and over-sway him, and dwell mightily in him, that he might not live after his own will, nor to himself, nor would he live by the graces of the Spirit in him, but the life that he would live, is by the faith of the Son of God, Gal. 2.20. that Christ and his life in him might work all his works in him and for him; and in that at any time he desires death, it is not that he might be freed from evil and misery, but that he might be dissolved, and be with Christ, Phil. 1.23. Though the other be a lawful desire, but chiefly his desire is, that he might see Christ, whom from his first conversion he hath most loved, and in whom he hath lived all his life, and now to be wholly possessed of him, and wholly acted and swayed by him, not that he might have his heart filled with joy, but that he might be with Christ, not only as chiefest of ten thousand persons, but as the chiefest of ten thousands benefits of God, that should God give us pardon of sin, his Word and Sacrament, and victory over all our lusts, strength of every grace of God, and everlasting life, and therewith fellowship with all the blessed Saints and Angels, yet to us Christ is the chiefest of them all, none greater than the gift of Christ; and this is the sincerity of a Christians soul, he desires more any benefit for Christ's sake, then Christ for any of his benefits sake; for he whose heart is set upon Christ, more than upon the pardon of sin, or salvation, that soul hath Christ, and life in him; he that hath Christ in his eye and heart above all blessings, he indeed is a true Christian, and hath Christ.
这种精神状态在摩西身上体现出来，他恳求上帝不要在旷野中毁灭以色列人，以免他的名字受辱，宁愿抹去自己的名字，也不愿将他们全部剪除，出埃及记 32 章 32 节。一个神的儿女的内心状态是如此正直，他不仅仅为自己单独寻求属灵的祝福，也不仅仅为了自己的良心平安，或者为了征服自己的欲望，或者为了加强自己的恩典，而是要与上帝的荣耀相一致；最重要的是，他寻求上帝的荣耀，他的国度的来临，以及他的旨意的完成；如果这些不符合他的方式，他宁愿失去它们，也不愿因拥有它们而使基督受辱；他在寻求属灵的祝福时心存单纯；正如你在大卫的渴望中所看到的，诗篇 63 章 1、2、3 节：“神啊，你是我的神，我要切切地寻求你，在干旱疲乏无水之地，我渴想你，我的心切慕你，因你的慈爱比生命更好，我的嘴唇要颂赞你。” 他不渴望在那里享受上帝的同在，或者征服他的欲望，以便过得更轻松、更舒适（尽管这是一个合法的目标），而是他希望看到基督的能力在他身上更加显赫；他希望看到上帝的恩典在他身上强大增长，不是为了比邻居更出色，更杰出，从而比别人更好或更受尊重；而是他渴望所有的欲望都能被消灭，基督的生命能更有力地统治和主宰他，更有力地在他里面居住，使他不再按照自己的意愿生活，也不再为自己而活，他不想靠自己内在的恩典生活，而是想靠着上帝的儿子的信心生活，加拉太书 2 章 20 节。他渴望死亡的时候，并不是为了摆脱邪恶和痛苦，而是为了解脱，与基督同在，腓立比书 1 章 23 节。 虽然其他的欲望是合法的，但他最主要的欲望是能看见基督，他从他第一次归信起就最爱基督，在基督里度过了他的一生，现在完全拥有他，并完全受他的引导和支配，不是为了让他的心充满喜乐，而是为了与基督在一起，不仅仅是作为万人之首，而是作为上帝赐予的万千恩典中最伟大的，即使上帝赐予我们罪的赦免、他的话语和圣礼、战胜一切私欲的胜利、上帝每一种恩典的力量、永生，并与所有蒙福的圣徒和天使一同有交通，对我们来说，基督仍然是其中最伟大的，没有比基督的恩赐更伟大的；这是一个基督徒灵魂的真诚，他为了基督的缘故，比起为了他的任何恩赐而渴望更多；因为那个将心思放在基督身上，而不是放在罪的赦免或救恩上的人，那个灵魂拥有基督和生命；那个将基督放在眼中和心中高于一切祝福的人，他确实是一个真正的基督徒，并拥有基督。

Reas. Christ must so be had, and we must so receive him as God gives him; now God gives us first Christ in all his Ordinances, and then in Christ all other things, all benefits in and through Christ, Act. 8.35. We preach to you Jesus; we offer you him, all lusts laid aside, all sinful corruptions put away, whatever separates between God and us, that being done away: We now offer you Christ, and in Christ plenteous redemption; but if we be without Christ, we are without true life.
基督必须如此拥有，我们必须如此接受他，就像上帝赐予他一样；现在上帝首先在他的诫命中给我们基督，然后在基督中给我们所有其他的事物，所有的益处都是通过基督而来的，使徒行传 8:35。我们向你们传讲耶稣；我们向你们提供他，放下一切欲望，摒弃一切罪恶的腐败，摒弃一切在上帝和我们之间的隔阂，一旦这些都消除了：我们现在向你们提供基督，并在基督里丰富的救赎；但如果我们没有基督，我们就没有真正的生命。

As in the Sacrament, first you have the body and blood of Christ set before you, Matth. 26.26. and then sealed up, and confirmed to you in the Sacrament, and together with that justification, and further degrees of the sanctifying spirit, and further pledges of everlasting life, and glory; No benefit, but its conveyed through him; Christ first, and then the benefit. It is true, Herod received joy, but Felix trembling, and Jehu zeal, but none of these received Christ; they received the husk, but wanted Christ; they had the shell, but not the marrow and kernel within; they received the benefit, but Christ they did not receive, and for want of him they had no life at all. Simon Magus he believed, Acts 8.13. but he had no lively faith, because he would receive the benefit, but Christ he minded not to receive: Unless the heart be knit to Christ, and the soul more seek Christ then pardon of sin, or subduing of lusts, he hath no life in truth, he that hath the Son, he hath life; not so, he that hath the gifts and benefits of the son: But Christ first, and in having Christ we have all.
在圣礼中，首先你面前摆放着基督的身体和血，马太福音 26 章 26 节。然后，在圣礼中，这一切被封印和确认给你，连同称义、圣灵的进一步成圣和永生的更多保证；没有任何好处，除非通过他来传递。首先是基督，然后是好处。确实，希律感到喜悦，但非利斯战栗，耶户热心，但这些人都没有接受基督；他们接受了壳，但没有内在的髓和核心；他们得到了好处，但没有接受基督，因为没有基督，他们根本没有生命。西门·马古斯相信，使徒行传 8 章 13 节。但他没有活泼的信仰，因为他只想接受好处，而不是基督：除非心与基督紧密相连，灵魂更追求基督而不是罪恶的赦免或欲望的征服，否则他就没有真正的生命，拥有子的人就有生命；不是那些拥有子的恩赐和好处的人：但首先是基督，拥有基督我们拥有一切。

Christ must be received as God gives him, we must acknowledge there is no life in any grace, but in Christ, Hos. 14.8. On me is your fruit found, and without me can you do nothing John 15.5. Now then carry this truth home with you, and gather from hence a true estimate of your own estates, whether you may judge of yourselves as living or dead Christians, Upon our having or not having of Christ depends our having or not having of life. How will you know, whether you have life or no, you say you have Christ, how know you that? Whether is your hearts more set upon Christ, then the gifts of Christ; Whether do you labor more for gifts, or for Christ himself. And if you find this, that in the truth of your hearts, you come not to the Ordinances, but to find your beloved there, not out of unclean and wanton spirits, but to seek him whom your soul most desires; whose favor and countenance you would rather behold, then to hear the voice of a pleasant singer, and you are not satisfied with anything unless you find him; then shall you find life in so coming to the Ordinances Can. 3.1, 2, 3. By night in my bed I sought him whom my soul loved, &c. The bed was the Temple, wherein God did reveal himself in his Ordinances, and disperse himself to his people in the bed of his love. She came to the Temple, not to seek any of the Priests and Levites there; She goes indeed to the Watch-men, and makes her moan and complaint to them, that she could not find Christ in his Ordinances, and she durst not rest upon their opinions; but saith, have you not seen him whom my soul loveth? can you tell me any news, or give me any intelligence of my beloved Savior? Thus she inquires of the Watch-men: And from them she goes to the Daughters of Jerusalem, to her Christian friends and chargeth them to tell him, that she is sick of love. Now if thus to desire him, is to find Christ, then there is no more to be doubted of in such a case as this; But the heart thus seeking him in his Ordinances, and the affections gone after him there, more than after any of his benefits, then in truth we have the Son, he could not have our hearts, if we first had not him; And therefore it is a strong evidence we have him, because our hearts are set upon him. We search for nothing so much as for him; This is part of the meaning of that place in Psal. 73.25 Whom have I in heaven but thee, or in earth in comparison of thee? he desires nothing more than him, neither peace of conscience, nor joy in the Holy ghost, nor anything so chiefly, and principally as God; but if we have a longing affection after pardon of sin, and peace of conscience, and assurance of salvation, after subduing of lusts and growth in grace; these be blessed desires, and usually upright, and sincere, but there may be hypocrisy even in these very desires, and in using the means to attain these; for sometimes by this means we seek Christ, and him in his Ordinances, not so much for himself, as for the benefits we have by him, which is a spirit of harlotry; As in a woman that it may be hath a strong affection to match with such a man; but it is, but that he might pay her debts, and that she might be well provided for, for the world, and that he might be avail, and a protector to her, these be lawful ends to aim at; but if it be only and chiefly for these ends, it is not true conjugal affection, for if another man could do this for her as well as he, she could make choice of another as well as of him, and she desires him, not for his, but for her own ends; And just so it is alike in this case, If a man desire the Lord Jesus Christ to this end, that he may have his sin pardoned, and be furnished with grace, though these be spiritual ends, yet so much as we prize the benefit above Christ, so much are we halting in the truth of our affection to him. If a woman in true conjugal affection, look at no more but at the very bare man, if there be true love in her towards him, she is content to have him, though she have nothing else but his person; so if our hearts be truly set upon Christ we are content to have him, though we should never see good day with him; though we should never see peace of conscience with him, though no comfort of grace in him, yet would the soul say, that is truly affected to Christ, give me Christ, and I have enough, who, or what is there besides Christ? What is there? Why, there is variety of excellent graces: But whom have I in earth but thee? As if ye should put all other things in comparison against, or with Christ, they are nothing to him, then surely you have Christ.
基督必须被接受为上帝所赐予的，我们必须承认在任何恩典中都没有生命，只有在基督里才有生命（何西阿书 14:8）。你们的果子是从我而来的，离开我，你们就不能做什么（约翰福音 15:5）。现在，把这个真理带回家，从中对自己的状况进行真实的评估，你们是否可以判断自己是活着的还是死了的基督徒。我们是否拥有基督决定了我们是否拥有生命。你们如何知道自己是否有生命，你们说你们有基督，你们怎么知道呢？你们的心是否更加依恋基督，而不是基督的恩赐；你们是否更加努力追求恩赐，还是追求基督自己。如果你们发现，在你们内心的真实中，你们来到圣礼中不是为了找到仪式，而是为了找到你们心灵最渴望的那位，你们宁愿看到他的恩宠和面容，而不是听到悦耳歌手的声音，除非你们找到他，否则你们对任何事情都不会满足；那么你们将在这样来到圣礼中找到生命（雅歌 3:1-3）。我在夜间在床上寻找我心所爱的人，等等。 床是圣殿，上帝在其中通过他的仪式向人们显现，通过他的爱向人们散发。她来到圣殿，并不是为了寻找那里的祭司和利未人；她确实去找守望者，向他们诉说她在仪式中找不到基督，她不敢依赖他们的意见；但她说，你们没有看见我所爱的人吗？你们能告诉我一些消息，或者给我一些关于我心爱的救主的情报吗？她这样询问守望者；然后她去找耶路撒冷的女儿们，向她的基督教朋友们告诉他们，她因爱而生病。现在，如果这样渴望他就是找到基督，那么在这种情况下就没有什么可怀疑的了；但是，如果心灵在仪式中寻找他，情感在那里追随他，而不是追求他的任何好处，那么我们确实拥有了上帝的儿子，如果我们没有先拥有他，他就不可能拥有我们的心；因此，我们拥有他是一个强有力的证据，因为我们的心已经投注在他身上。我们追求的东西没有比他更重要；这是诗篇 73 中那段话的部分意思。除了你，我在天上还有谁？在地上与你相比又有谁呢？他对他没有任何更多的渴望，既不是良心的平安，也不是圣灵的喜乐，也不是任何东西，主要是上帝；但是，如果我们渴望得到罪的赦免、良心的平安、得救的确据，渴望战胜欲望和在恩典中成长，这些都是有福的渴望，通常是真诚的，但是即使在这些渴望中，甚至在追求这些目标的手段中，也可能存在虚伪；因为有时候我们通过这种方式寻求基督，寻求他在他的圣礼中，不是为了他自己，而是为了我们从他那里得到的好处，这是淫乱的心灵；就像一个女人可能对与某个男人结婚有强烈的感情，但只是因为他可以偿还她的债务，为她提供好的生活条件，并保护她，这些都是合法的目标；但如果只是为了这些目标，那就不是真正的夫妻之爱，因为如果另一个男人同样可以为她做到这一点，她可以选择另一个男人，她渴望的不是他本人，而是为了自己的目的；在这种情况下也是一样的，如果一个人只是为了得到主耶稣基督而渴望 t他的目的是为了得到他的罪得到赦免，并得到恩典的供应，虽然这些是属灵的目的，但只要我们珍视这个好处胜过基督，我们对他的真情实意就会有所动摇。如果一个女人真正地对丈夫有着婚姻的情感，她只看重他这个人，如果她对他有真爱，她愿意拥有他，即使除了他的人之外什么都没有；所以如果我们的心真正地依恋基督，我们愿意拥有他，即使我们永远不能与他一起过好日子；即使我们永远不能在他那里得到良心的安宁，即使在他那里没有恩典的安慰，但是灵魂会说，真正对基督有感触的人会说，给我基督，我就足够了，除了基督之外，还有谁或什么？还有什么？嗯，有各种卓越的恩典：但我在地上除了你还有谁呢？好像你把其他所有的事物与基督相比较，它们对他来说一文不值，那么你肯定拥有基督。

But how much will this discord from the fellowship of Christ, the Sons and Daughters of men, who when they see the costliness of the ways of Christ, they will neither seek after Christ nor his benefits: But as for pardon of sin, as it passeth all understanding, so it passeth their desires; And for peace of conscience, they hope they have a good conscience; or if not, they do not search to know it; and as for the graces of the spirit, and subduing of lusts, they have a good hope, and believe as well as the best: And for the Kingdom of glory, they hope if God grant them mercy they shall come to heaven at the last: These men are far from having the Lord Jesus, and life in him; they are so far off from seeking the Son, as that they do not so much as seek those mercies and benefits which in Christ are conveyed to their souls, they neither have him nor none of his. They say to the Almighty depart from us, for we desire not the knowledge of thy law, Job 21.14. of such God saith, They would have none of me, Psal. 81.11. not only have him, but none of him; that is, nothing that was his, not any saving benefit of his; the world we would have, but none of those choice and heavenly blessings of Christ; no pardon of sin, no peace of conscience, no care of Christianity, or faithful Ministry, no fear of God, nor keeping of his Commandments; dear hearts for us, how shall we ever conceive that ever we should have life in Christ, when we do not so much as desire the very benefits of Christ? which yet a man may desire and lose all too, and when a man hath not so much as an affection to the things of Christ it is very dangerous.
但是，这种与基督团契的不和谐会给基督的儿女们带来多少困扰，当他们看到基督的道路是多么昂贵时，他们既不会追求基督，也不会追求他的恩惠：至于罪的赦免，它超越了一切理解，也超越了他们的欲望；至于良心的平安，他们希望自己有一个良好的良心；如果没有，他们也不会去寻找；至于圣灵的恩赐和欲望的克制，他们怀有美好的希望，并且和最好的人一样相信；至于荣耀的国度，他们希望如果上帝怜悯他们，他们最终会进入天堂；这些人离主耶稣和在他里面的生命很远，他们远离寻求主子，以至于他们甚至不去追求在基督里赐予他们灵魂的那些恩惠和好处，他们既没有他，也没有他的一切。他们对全能者说：“离开我们吧，因为我们不愿意认识你的律法。”（约伯记 21:14）对于这样的人，上帝说：“他们不肯听从我。”（诗篇 81:11） 不仅拥有他，而且没有他的任何东西；也就是说，没有他的任何财产，没有他的任何救赎的好处；我们拥有这个世界，但没有基督的那些选择和天堂的祝福；没有罪的赦免，没有良心的平安，没有对基督教的关心，没有忠诚的事奉，没有对上帝的敬畏，也没有遵守他的诫命；亲爱的心灵，我们如何能够想象我们将如何在基督里得到生命，当我们甚至不渴望基督的好处呢？然而，一个人可能会渴望并失去所有这些，当一个人对基督的事物没有任何感情时，这是非常危险的。

But secondly, when a man is in this case, that there is a desire in a man after the benefits of Christ, more than after Christ himself; all this while you want that sincerity upon which Christ will give us a comfortable meeting, and speak peace to our souls; we are not yet come to that condition, as in which he will say; My well-beloved, thou art all fair, and there is no spot in thee, he yet sees not a true conjugal affection in us towards him; so as that though we should never find grace nor glory by him, yet he is the chief desire of our souls. Suppose a woman should see a man that hath a desire after her, but he chiefly aims at her estate, to provide for himself, and looks no further, wonder not if she should say to him; You seek not me, but mine, she may well rid her hands of him in such a case; and truly so is the case here between us & the Lord Jesus, so long as he finds that we come to him, and seek, and pray, and wrestle, and what would we have? Oh, pardon of sin, and peace of conscience, and power of grace, to be but as other Christians are; that we could pray, and believe as they do, and find such comfort as they have, and this is the thing that the soul is chiefly set upon; now all this while that we come thus to Christ, we must not think that Christ is to blame, if he tarry a little longer then we expect, for we may seek him and not find him, because we seek not so much him as his benefits, and the rich treasures of grace, and mercy, and peace, that are laid up in him without measure; the greatest part of the world do not love their souls, nor the Lord Jesus so well, as to love him for his grace and goodness sake; but yet among better men, there is a world of self-love, many a man would have his sin pardoned, because he would have his conscience at quiet; we may thank ourselves for such affections as these, not but that such affections may spring from the grace of God, for men by nature never dream of such things as these be, but yet though such affections may spring from the grace of God, yet you shall ever find such souls to detain the grace of God in unrighteousness, and out of self-love, use them all to their own ends; and look not that God may be glorified in and by them, nor that his will be done; but oh, that the soul might have peace, and that sin might be pardoned, and there it rests: When our desires is chiefly set upon spiritual gifts, if we lose much comfort and fellowship with Christ, that else we might have had, we must not marvel at it, for our desires are set not chiefly upon Christ, but upon the things of Christ; our desire is not after the person, but after the goods and benefits of Christ.
但是，第二点，当一个人处于这种情况时，一个人对基督的好处的渴望超过对基督本身的渴望；在这段时间里，你们希望有那种诚实，基督才会给我们一个舒适的相遇，并对我们的灵魂说和平；我们还没有达到他会说的那种状态；我亲爱的，你全然美丽，你没有瑕疵，他还没有看到我们对他的真正夫妻之爱；所以，即使我们永远不能通过他找到恩典和荣耀，但他是我们灵魂最大的渴望。假设一个女人看到一个男人对她有欲望，但他主要是为了她的财产，为自己提供，而不再进一步，如果她对他说：“你追求的不是我，而是我的东西”，在这种情况下，她可能会摆脱他；事实上，在我们与主耶稣之间的情况也是如此，只要他发现我们来到他面前，寻求、祈祷、摔跤，我们想要什么？哦，原谅罪孽，安抚良心，获得恩典的力量，只是像其他基督徒一样；我们希望能像他们一样祈祷、相信，并获得他们所拥有的安慰，这是灵魂最渴望的事情；现在当我们这样来到基督面前时，我们不应该责怪基督如果他比我们预期的时间稍微耽搁一些，因为我们可能寻找他却找不到，这是因为我们寻找的不是他本身，而是他的恩惠、恩典和平安，这些都是无尽的宝藏；世界上大部分人不爱自己的灵魂，也不像爱主耶稣那样爱他，只是因为他的恩典和慈爱；但在更好的人中，也存在着自私的爱，许多人希望自己的罪得到赦免，因为他们想要安抚自己的良心；我们可以归咎于自己对这些情感，不是说这些情感不能来自上帝的恩典，因为人类天生不会想到这些事情，但即使这些情感可能来自上帝的恩典，你会发现这样的灵魂总是将上帝的恩典滥用，出于自私的爱，将它们都用在自己身上结束；不要寻求上帝在其中得到荣耀，也不要寻求他的旨意得以实现；但愿灵魂能得到平安，罪孽能得到赦免，然后就满足了：当我们的欲望主要集中在属灵的恩赐上时，如果我们失去了与基督的许多安慰和交通，我们不必惊讶，因为我们的欲望主要不是在基督身上，而是在基督的事物上；我们的欲望不是追求这个人，而是追求基督的财富和好处。

Observe the Apostles expression, Rom. 8.32. He hath given us his own Son; he doth not say, he that hath given us peace and pardon of sin, will not he give all other things also? Or, will not he give us Christ? He reasons not from Christ's benefits, to Christ, but thus he reasons; He that hath given us his own Son, will with his Son, and after his Son, give us all other things. At the second hand comes in all these benefits of pardon of sin, and strength of grace, and power against our lusts, &c. these things come in as attendants upon the former; and therefore if God give us first to look at Christ, that in him we have life of justification, and sanctification, and consolation, eternal glory, peace, and grace, and all; then we have him, and life in him, else we may have the outward comforts, but stand long enough at Christ's Bed-chamber door, before he let us in. Let it therefore be a word of direction and exhortation, to every soul that desires to have that truth of life, and peace, and grace wrought in his heart that will never die; have you respect chiefly to the Lord Jesus Christ, and long and seek more after him, then after all Spiritual blessings, and much more above all worldly blessings. If you shall therefore refuse Christ, because you think he is but a melancholy person, you will never have him, if you stand upon such terms, if you will not have him unless he be thus and thus qualified; then let him alone, never talk of him, rest not in looking after any of his benefits, it is a good thing to look for such benefits as accompany Christ; but rest not there, content not yourselves in such wrestling's, never think you are of a right spirit, and that you have a lively life, and such as by which you shall maintain constant fellowship with God, unless you find your hearts longing after Christ; My soul is a thirst for the living God, Psal. 42.1, 2. Let your hearts be chiefly set upon him for his own sake, you can tell what it is to set your affections more upon a person then upon their estate; and you must know, that your affections are more set upon Christ, then upon any benefit he hath, unless you find Christ more than his gifts, you shall find little peace in your way; you must see that all, even the worst of his things are beautiful and comely, and is more to be desired then Gold, is sweeter then the Honey, or the Honey-comb; he that thus hath the Son he hath life, the Son of God; God and Man, as he is our Son, and our Savior; let the desire of your soul be unto him, and your affections run out after him; be you for him, and then he will be for you, Hos. 3.2, 3, 4. Stand not so much upon this, what Christ will be for you, but be sure that you be for him; let friends and all go, and be sure you be only for him: Though Christ love us first, yet he will make us no assurance of his love to us, till he see us love him; and if we choose him first, before and above all his benefits, then we shall have him; make him then your assurance, and your Kingdom shall not be shaken; think not that he will make you a feoffment before you be married to him, but we must be content to come to him, and take him as he is, and stand upon no conditions with him; You must not look for assurance of Christ's benefits till you have himself, and if you choose him, then you shall have assurance to your souls, that he hath chosen you first; you cannot ask more then he will give; but first you must have himself, he will give you a kingdom, but you must first be a little flock, all is yours, and ye are Christ's, and Christ is God's. Thus choose him above all his benefits, and you shall have him, and life in him.
观察使徒的表达，罗马书 8 章 32 节。他已经给了我们自己的儿子；他并没有说，给了我们和平和罪的赦免的人，他不会给我们其他一切吗？或者，他不会给我们基督吗？他不是从基督的好处推理到基督，而是这样推理；给了我们自己的儿子的人，将与他的儿子一起，并在他的儿子之后，给我们所有其他的东西。罪的赦免、恩典的力量、对抗我们的私欲的力量等等，这些好处都是从第二手获得的；因此，如果上帝首先给我们看基督，告诉我们在他里面我们有称义、成圣、安慰、永恒的荣耀、和平、恩典和一切；那么我们就拥有他和在他里面的生命，否则我们可能拥有外在的安慰，但在基督的卧室门前等待很久，他才让我们进去。 因此，对于每一个渴望在心中拥有永不消逝的生命、平安和恩典的灵魂，这是一句指引和劝告的话。你是否主要关注主耶稣基督，并渴望并追求他，而不是追求一切属灵的祝福，更不要追求一切世俗的祝福。如果你因为认为他只是一个忧郁的人而拒绝基督，那么你永远不会拥有他，如果你坚持这样的条件，如果你不接受他，除非他具备这样和那样的资格，那就让他一个人呆着，永远不要谈论他，不要满足于追求他的任何好处，寻求与基督同行的好处是一件好事；但不要停留在那里，不要满足于这样的奋斗，永远不要认为你的心灵是正确的，你拥有一个活力四溢的生命，你将通过这样的生命与上帝保持持续的交通，除非你发现你的心渴望基督；我的灵魂渴望活神，诗篇 42.1, 2。 让你们的心主要为他而设，因为他本身的缘故，你们可以知道将你们的感情更多地放在一个人身上，而不是他们的财产上；你们必须知道，你们对基督的感情比对他的任何好处都更加深厚，除非你们发现基督超越了他的恩赐，否则你们在人生道路上将找不到太多的平安；你们必须看到，即使是他最糟糕的事物也是美丽和宜人的，比黄金更值得追求，比蜜糖或蜂巢更甜美；凡是拥有神子的人就拥有生命，神的儿子；作为我们的儿子和救主，让你们的灵魂渴望他，让你们的感情追随他；你们要为他而存在，那么他也会为你们而存在，何西阿书 3 章 2、3、4 节。 不要太过关注基督对你的意义，而要确保你对他的意义；放下朋友和一切，确保你只属于他：虽然基督先爱我们，但他不会向我们保证他对我们的爱，直到他看到我们爱他；如果我们在他的一切恩惠之前选择他，并把他放在首位，那么我们就会拥有他；把他作为你的保证，你的国度就不会动摇；不要以为在你与他结婚之前他会给你一份赠与，而是我们必须满足于去找他，接受他的本来面目，不与他订立任何条件；在你拥有他之前，你不能指望得到基督恩惠的保证；如果你选择了他，那么你的灵魂就会得到保证，他首先选择了你；你不能要求比他更多，但首先你必须拥有他，他会给你一个国度，但你必须首先成为一个小群体，一切都属于你们，你们属于基督，基督属于上帝。因此，选择他高于他的一切恩惠，你就会拥有他，并在他里面得到生命。

SERMON V. - 1 JOHN 5.12.
讲道五 - 约翰一书 5:12。

He that hath the Son, hath life, and he that hath not the Son, hath not life.
有子的人有生命，没有子的人没有生命。

From the second part of the words, He that hath the Son, there are three sorts of Heads of notes drawn. One is already handled; to wit, That such as have the Son, they have not so much, nor do so much stand upon, nor so much desire the benefits of the Son, as the Son himself; This is the Spiritual life of a Christian, while some men labor more for Spiritual gifts then for Christ himself; the true Christian is only for him, and let his gifts go; we now come to the second head of notes from the word SONNE. A man is said to have the Son, when he hath the spirit of the Son.
从第二部分的话中，拥有儿子的人可以分为三种类型的注释。其中一种已经处理过了，即拥有儿子的人并不像儿子自己那样追求儿子的好处，他们对此并不那么在意，也没有那么渴望；这是一个基督徒的属灵生活，有些人更加追求属灵的恩赐，而不是基督自己；真正的基督徒只追求基督，而不在乎他的恩赐；现在我们来到了从“儿子”这个词中得出的第二个注释的部分。当一个人拥有儿子的灵性时，他被认为拥有儿子。

A man is said to have Christ when he hath the Spirit, and therefore you may read, 2 Cor. 3.17. Where the Spirit of the Lord is, there is liberty, and the Lord is that Spirit, viz. He had spoken before of a Spirit of righteousness, and of the Spirit of grace dispensed in the Ministry of the Gospel; now the Lord is the Spirit not only so called because he is the Giver of that Spirit and Grace, but also as there is a secret fellowship between Christ and the Spirit, so that, have one and you have both, have not the Spirit of Christ, and you have none of Christ, Rom. 8.9. If a man have not the Spirit of Christ he is none of his. And notable to this purpose is that in Gal. 4.6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts; and verse 5. He redeemed them which were under the Law, that we might receive the adoption of sons. Implying, that to whomsoever Christ came for into the World to save and redeem, all those have fellowship with the Son, and into all their hearts he hath shed abroad the spirit of the Son. So that look how Christ is and was in this world, so are we in the world, he that hath the Son, hath the spirit of the Son.
有人说，一个人拥有基督就拥有了圣灵，因此你可以读到哥林多后书 3:17 中说：“主的灵在哪里，那里就有自由。”主就是那灵，也就是说，他之前提到了一种公义的灵和在福音事工中施行的恩典的灵；现在主就是那灵，不仅因为他是那灵和恩典的赐予者，而且因为基督和圣灵之间有一种秘密的交流，所以拥有其中一个就拥有了两者，如果一个人没有基督的灵，他就不是基督的人。加拉太书 4:6 对此有着明显的说明：“你们既然是儿子，神就差他儿子的灵进入你们的心里。”第 5 节说：“他把那些在律法以下的赎出来，叫我们得着儿子的名分。”这意味着，基督来到世上拯救和赎回的人，所有这些人都与儿子有交流，并且他已经将儿子的灵倾注在他们的心中。所以，看基督在世上的样子，我们也是如此，在世上的人，拥有儿子的人就拥有了儿子的灵。

Now that I may the better open this point unto you (because it is of special use for our direction in a Christian course.)
现在我可以更好地向你们阐明这一点（因为它对我们在基督徒的道路上的指导非常有用）。

There is a Threefold spirit of a Son, dispensing himself three ways, and bestowing a threefold gift upon us, which gives us the Lord Jesus Christ to be ours, and us to him, to be his.

First, A spirit that doth knit us to the Lord Jesus Christ, and him to us.
首先，一种将我们与主耶稣基督紧密联系在一起的灵性，以及他与我们之间的联系。

Secondly, A spirit of liberty.
其次，自由的精神。

Thirdly, A spirit of prayer.
第三，祷告的精神。

These three the Holy Ghost takes special notice of in this case.
在这种情况下，圣灵特别注意这三个人。

First, The spirit of God, wheresoever it is shed abroad in any member of Christ, it doth make us one with the Lord Jesus, it unites us into one fellowship of nature, a likeness in affection and disposition, and a likeness in all the graces of God, as John 17.21. our Savior prays the Father, that all those whom he had given him might be one with him, as thou and I art one: thou in me by thy spirit, and I in thee, by the same spirit; and this spirit is such as makes not only me, one with thee, but them also, one with me; and they also in like sort, one with another; it makes us and Christ us it were one: Hence it is, that as soon as we receive him, we of his fullness receive grace for grace, Joh. 1.16. There is a conformity between Christ and us; one and the same Image stamped upon us both, Rom. 8.29. alike in grace, alike in affection, and in continuance of affection, alike in everything.
首先，上帝的灵无论在基督的任何一个信徒身上洒下，都会使我们与主耶稣合而为一，使我们融入同一的性情团契中，有着相同的感情和性情，以及上帝的一切恩典的相似之处，正如约翰福音 17 章 21 节所说，我们的救主向父祈求，愿所有赐给他的人与他合而为一，就像你和我合而为一一样：你在我里面，借着你的灵，我在你里面，借着同一的灵；这灵不仅使我与你合而为一，也使他们与我合而为一；而他们也以同样的方式，彼此合而为一；它使我们和基督就像是一个：因此，我们一接受他，就从他的丰满中领受恩典，约翰福音 1 章 16 节。基督与我们之间有一种相似之处；我们两者都有同一的形象印在我们身上，罗马书 8 章 29 节。在恩典上相似，在感情上相似，并且在感情的延续上相似，在一切方面都相似。

For a little further clearing of the point. The same spirit of Christ being shed abroad into the heart of everyone that hath Christ, doth work a threefold conformity or likeness between Christ and us.
为了进一步澄清这一点。基督的同一灵被倾注到每一个拥有基督的人的心中，使基督与我们之间产生了三重的相似或相似之处。

First, A likeness in Nature.
首先，自然中的相似之处。

Secondly, A likeness in Offices,
其次，职务上的相似之处

Thirdly, In Estate, both of humiliation and exaltation. And all this is done by the mighty power of the spirit of Christ.
第三，在地位上，既有屈辱又有尊荣。所有这一切都是由基督的大能之灵所完成的。

First, For the Nature of Christ, by the precious promises of God which are made unto us, and which the Holy Ghost doth apply to us, We are made partakers of the divine nature, 2 Pet. 1.4. There is a likeness and a participation of the divine nature, and we are made partakers of the like grace in Christ Jesus, and that grace for grace: Look what grace anywhere, you see in Christ, the resemblance of it is stamped upon every child of God, by the spirit of Christ: Hence it comes to pass, that (which is worth your observation) those who have Christ, they do reason from the nature of Christ to justify, the temper of their own spirits, and the course of their own lives, as is the Apostle Paul's own Argument, in 2 Corin. 1.17, 18, 19. Some of the false Apostles took up an Argument against the Apostle Paul, to prove his levity, and inconstancy, and forgetfulness; and how doth he free himself, did I use lightness? no saith he, our words toward you, was not yea, and nay; and thus he reasons from Christ's nature, The Son of God who was preached among you, was not yea and nay, but yea and amen: Now he which establisheth us with you, is Christ, &c. So that look as Christ is yea and amen, the faithful and true witness of God, what he speaks he confirms, and fulfills in due season. Now saith he, when Christ was preached among you, it was not an uncertain Christ, carried about with lightness, and unsettledness; but what is once gone out of his lips, It is yea and amen. Therefore make account, that God that hath poured the same spirit upon us, hath established us together with you. To show you that by reason of the participation of the spirit of grace, there is such a spirit in us, as that you may argue all these; the nature of Christ, the nature of the Gospel, and the nature of the frame of grace in the hearts of God's people, to be all alike; they do mutually show the face one of another, in the frame and carriage one of another: That as Christ is yea and amen, so is the Gospel, and such are they that believe the Gospel, and are established by the Gospel in Christ Jesus, v. 21.2. And he hath sealed us, and given us the spirit in our hearts, the same spirit of Christ that breathed in the Gospel, and in the Preachers of the Gospel, and the believers of it, is yea and amen in them all; a spirit of truth, and innocence, and gravity, and purity, whatsoever is the spirit of the one, is the spirit of them all: So that this is an evident sign, that we have Christ, when we have the spirit of Christ; when you may reason alike the one from the other, though in us it be the weaker, by reason of a spirit of corruption found in us, and not in Christ: Yet this is an evident argument of the stability and gravity of our hearts, which though in regard of weakness, we might think the Apostle might have been excepted against, yet because there is no weakness in a child of God, but if he have Christ, his heart is in the same condition with Christ, and with the Gospel also: therefore he may comfortably argue a likeness between them; what he speaks, that he thinks in his heart, and it is the desire of his soul that it may be effected: And though he may be hindered, yet his heart is still the same, and he was by no means to be taxed of any lightness, because he did not perform his word, the fault was not his levity; his spirit was the same, but some occasion fell out otherwise by the providence of God: And so it is with every child of God, if he have Christ; the spirit of a Christian, is ever the same; if there should be any inclination to lying; and inconstancy, the frame of the spirit is altered, but the true bent and frame of a Christian, is to be one with Christ, as Christ is one with him.
首先，关于基督的本性，借着上帝向我们所作的宝贵应许，并且圣灵将这些应许应用于我们，我们成为神圣本性的分享者，彼得后书 1:4。有一种神圣本性的相似和参与，我们在基督耶稣里分享了同样的恩典，这是恩典加恩典：无论你在基督里看到的任何恩典，都会在每一个神的儿女身上留下印记，这是基督的灵的作用。因此，值得你注意的是，那些拥有基督的人，他们会从基督的本性推理，来证明自己的心灵状态和生活方式，就像使徒保罗在哥林多后书 1:17,18,19 中所做的论证。一些假使徒用一个论证来证明使徒保罗的轻浮、不坚定和健忘；他如何解脱自己呢？他说：“我是轻浮吗？不是的，我们对你们所说的话，不是变幻不定的；这样，他从基督的本性推理，说在你们中间所传扬的神的儿子，不是变幻不定的，而是应许是肯定的。那在你们和我们一同坚固我们的，就是基督，等等。” 所以，基督是是的，阿们，是神忠实真实的见证人，他所说的话他确认，并在适当的时候实现。现在他说，当基督在你们中间传讲时，他不是一个不确定的基督，被轻率和不稳定地传播；但他一旦说出来，就是是的和阿们。因此，请认为，那将同样的灵倾注在我们身上的神，也与你们一同建立了我们。为了向你们展示，由于分享恩典的灵的参与，我们内心有这样的灵，以至于你们可以推论出这一切；基督的本质，福音的本质，以及神的子民内心的恩典构架的本质，都是相同的；它们相互展示彼此的面貌，在构架和行为上彼此相似：正如基督是是的和阿们，福音也是如此，相信福音并在基督耶稣中被福音建立的人也是如此。他给我们盖上印章，并在我们的心中赐予了圣灵，这是基督的灵，它在福音书中呼吸，在福音传道者和信徒中呼吸，对他们来说都是真实而纯洁的灵。无论是真理、无辜、庄重还是纯洁，这些灵都是一致的。因此，当我们拥有基督的灵时，这是我们拥有基督的明显迹象；虽然在我们身上，由于我们发现了腐败的灵，它可能较弱，但我们仍然可以从彼此推理出相同的结论。然而，这是我们心灵的稳定和庄重的明显证据，尽管从弱点来看，我们可能认为使徒可能会对此提出异议，但因为一个神的儿女没有弱点，如果他拥有基督，他的心灵与基督和福音的状态是一致的。因此，他可以自信地认为他们之间是相似的；他所说的话，他在心中思考，这是他灵魂的愿望，希望能够实现。尽管他可能会受到阻碍，但他的心仍然是一样的，他绝对不应该被指责轻率，因为他没有完成他的任务s 字，过错不在于他的轻浮；他的精神是一样的，但是上帝的安排使得情况发生了变化：对于每一个上帝的儿女来说，如果他拥有基督，基督徒的精神始终如一；如果有任何说谎和不坚定的倾向，精神的构架会发生改变，但是一个真正的基督徒的真正倾向和构架是与基督合一，就像基督与他合一一样。

2 Now as there is a likeness and conformity, and unity in nature, between Christ and a child of God, so there is also in us, a conformity to Christ in his Offices, The meaning is, Whosoever hath the Son, he hath the offices which the Son hath. As he was both King, Priest and Prophet to God his Father, so are we, Rev. 1.6. As Kings, to rule over all our lusts, and to rule all those whom God commends to our Government according unto God: As Kings, to get victory and to conquer over the World, and to over-wrestle any difficulty as we meet with: As Kings, anointed with the spirit of a King, of a royal spirit, though not invested with fullness of glory till the last day, yet of an heroic noble spirit, can easily overlook all earthly drudgery, and resist any enemy we meet with.
现在，基督和上帝的儿女之间存在着相似性、一致性和统一性，我们也在基督的职分中与他相一致。这意味着，凡是拥有上帝的儿子的人，他就拥有儿子所拥有的职分。正如他既是上帝的国王、祭司和先知，我们也是如此（启示录 1:6）。作为国王，我们要统治自己的欲望，并按照上帝的旨意统治那些上帝交托给我们管理的人；作为国王，我们要战胜世界，克服遇到的任何困难；作为国王，我们被膏抹了国王的灵，具有王者的精神，虽然直到最后一天才被赋予完全的荣耀，但我们拥有英勇高尚的精神，可以轻易地忽视一切尘世的苦工，并抵抗遇到的任何敌人。

And Priests also we are, so as we are able to offer up sacrifices of prayer, and thanksgiving to God, A broken and a humble heart is a Sacrifice, much set by of God, Psalm. 51.17. and Phil. 2.17. offered upon the sacrifice, and service of your faith, We are now enabled to go to God, and to offer up praises to him, which are as incense before him, and in offering up any other sacrifice of an holy life, we are Priests unto God the Father.
我们也是祭司，能够向上帝献上祈祷和感恩的祭品。破碎而谦卑的心是上帝所看重的祭品（诗篇 51:17），并且我们也能够在信仰的祭品和事奉中献上（腓立比书 2:17）。我们现在有能力去寻求上帝，并向他献上赞美，这在他面前如同香气。通过过圣洁的生活献上任何其他祭品，我们成为了上帝天父的祭司。

And so are we also Prophets, Acts 2.17. he pours out his spirit in a rich and plentiful measure; he pours out his spirit upon all flesh; whence it comes to pass, that the servants of God understand many secrets of God's counsel, Psalm. 25.14. and whence also it comes to pass, that many a godly man by the same spirit discerns many secret hidden mysteries, and meanings of the Holy Ghost in Scripture, more then ever he could by any reading or instruction; and many times discerns some special work of the spirit of God, which enables them to fore-see some special blessings, most useful for their spiritual estate, and so leads them on to many good things which they did little think of, and so makes them of Prophetical spirits, and bows them to teach others also, to lead on others of their neighbors in the ways of God.
所以我们也是先知，使徒行传 2.17。他丰富地倾注他的灵；他将他的灵倾注在所有的血肉上；因此，神的仆人能够理解神谋的许多秘密，诗篇 25.14。也因此，许多虔诚的人通过同样的灵感悟到圣经中圣灵的许多秘密和含义，比通过任何阅读或教导都要多；而且很多时候，他们能够洞察到神的灵特殊的工作，使他们能够预见一些对他们属灵状态非常有益的特殊祝福，并引导他们走向许多他们原本没有想到的好事，使他们具有先知的灵，并引导他们教导其他人，引导他们的邻居走向神的道路。

And now I say that as these be the Offices of the Lord Jesus Christ, so there is no child of God that hath the Son, but he hath all these in him, he is now a man of a royal, and Priestly, and Prophetical spirit.
现在我说，正如这些是主耶稣基督的职责一样，所以没有一个神的儿女没有儿子，但他在他里面拥有所有这些，他现在是一个具有王室、祭司和先知精神的人。

And you are hereby (I mean by the spirit) not only called to these Offices, but enabled to discharge them: For that is the difference, between a Christian in heart, and a Christian in appearance, fall short of ability to perform these Offices.
你在此（我指的是精神上）不仅被称为这些职位的人，而且有能力履行它们：因为这就是内心的基督徒和表面上的基督徒之间的区别，后者无法胜任这些职位。

And as there is this conformity to the Nature and Offices of Christ in them that have the Son; So Thirdly, there is a conformity in their Estates, you know Christ waded through an Estate of humiliation, and exaltation: These be the main Principles of Religion; that look as it was with Christ's estate, it was sometime, the time wherein he was humbled in this world, all the course of his life was a time of humiliation, and that unto the very death, or else his state of exaltation in heaven: that then when he was most mortified, then was he most glorified, triumphing openly and mightily, showing forth himself to be the Son of God, even then when in man's sight, he was separated from God, & banished from the Church, so as that all men cried, away with him, crucify him, and all his own Disciples forsook him, and not a soul acknowledged him, but one poor thief upon the cross with him; yet even then was he so gloriously magnified, as that well might the Apostle say, he triumphed openly upon the cross, having therein made a spoil of Principalities and Powers, Col. 2.15. Now this very estate is the estate of every child of God; and so far as he hath the Son, so far doth he express this estate in his whole conversation, (for an estate of humiliation) great and many be the afflictions of the righteous, Psalm. 34.18, 19. there is their debasement in the world; but the Lord delivereth them out of all, there is their exaltation mixed together; many ways humbled, and exalted deliverances, Psalm. 149.4,5. The Lord will beautify the meek with salvation; that is, he will beautify them by their manifold deliverances. Nay, besides deliverances, you shall find this to be the beautiful frame of the spirits of God's people in their estates. Take it in their outward condition in the World, an estate of means, and affliction; if he be a man of a fair outward estate, and of good means in the world, yet you shall see a marvelous spirit of self-denial in him, so as that in the midst of many worldly comforts, he fits loose from them, and lives besides them; these are not the things that he hath set his heart upon, as our Savior said to his disciples, concerning the stones of the Temple, so as that though God had done much for them, and given them many comforts, yet there is a more hidden matter in their hearts, better then these things can reach unto, they are not a Christians crown and glory, but he is crucified to them, and they unto him, Gal. 6.14.
在那些拥有上帝之子的人中，他们与基督的本性和职责是一致的。第三，他们的境遇也是一致的。你知道，基督经历了卑微和升高的境遇。这些是宗教的主要原则。就像基督的境遇一样，有时他在世上受辱，他的一生都是受辱的时期，一直到死亡，或者他在天堂的升高状态。当他最被压制的时候，他最被荣耀，他公开而强大地凯旋，显示自己是上帝的儿子，即使在人们眼中，他与上帝分离，被驱逐出教会，以至于所有人都喊着，把他带走，钉他在十字架上，他的门徒都离弃了他，没有一个人承认他，只有一个可怜的罪犯和他一起在十字架上；然而，即使在那个时候，他也被如此荣耀地赞美，以至于使徒可以说，他在十字架上公开凯旋，使那里成为他掠夺首领和掌权者的地方（歌罗西书 2:15）。 现在这个地产是每一个上帝的孩子的地产；只要他拥有上帝的儿子，他在整个生活中就表达了这个地产（作为一种谦卑的地产）。义人的苦难众多，诗篇 34:18,19。他们在世界上被贬低；但耶和华将他们从一切苦难中拯救出来，他们也得到了升高；他们以多种方式被谦卑，也得到了升高的拯救，诗篇 149:4,5。耶和华将谦卑的人以拯救美化；也就是说，他们通过各种拯救被美化。此外，你会发现这是上帝子民在他们的地产中美丽的构架。 在世界上，无论是处境优越还是遭受痛苦，如果一个人拥有良好的外在条件和丰富的财富，你会看到他有一种令人惊奇的自我否定精神，即使在许多世俗的安慰中，他也能超脱出来，过着与之并存的生活；这些并不是他心中所追求的东西，正如我们的救主对门徒们所说的关于圣殿的石头，虽然上帝为他们做了很多事情，给了他们许多安慰，但他们心中有一种更深层次的东西，比这些东西更好，它们不是基督徒的冠冕和荣耀，而是他对它们已经钉死了，它们对他也是如此（加拉太书 6:14）。

And if so be, that God give him any great or eminent gifts of Spiritual grace, it is strange to see how they are clad in him, with a garment of Christ crucified, over shadowed in self-denial; as they said of Paul, mean in outward view, and speech of little or no value, 2 Cor. 13.3. and yet even in this very meanness which any of them labor under, in regard of want of outward things, and all their meanness and lowness of carriage, and self-denial of all the outward blessings and contentment's they have received, yet you shall see a mighty power of Christ, triumphing in the baseness, and mortifiedness of a Christian soul, so as that the Apostle fitly and suitably expresses their estate; Though he was crucified through weakness, yet he liveth by the power of God; for we also are weak in him, but we shall also live with him by the power of God. So that as it was with Christ in his estate, so it is with us in our estate, weak in him; meaning, that as Christ in his outward Man seemed to be weak, and contemptible, so we (as it is in the Original) are weak with him, but we shall live with him by the power of God; so that suppose Christ be indeed weak in outward view, so as he that looks once, would not look twice at him, yet when he seems to be most weak and base, then is he most powerful and glorious, and so the very death of Christ, wherein he is most exposed to such infirmities as follow man's nature, yet then he performs the greatest work of our Redemption, satisfies the Fathers wrath for us, procures us pardon of sin, and redeems us from the bondage of Hel, and purchases for us a spirit of grace, and power; and truly there is a certain kind of conformity even in this very point, between the Lord Jesus and every servant of Christ; as he is weak, so are we; as he dies, so do we; as he is in his greatest debasements, and advancements, so it is with us. And hence it is that ye read these Phrases in Scripture, We are dead with Christ, Col. 2.20. and risen with Christ, Col. 3.1. and crucified with Christ, Rom. 6.6. Now these be strange Phrases, that Christ who is dead one thousand six hundred years ago, and risen again so long since; what is this which the Apostle saith, we are thus dead, and crucified, and risen with Christ? What is the intendment of his discourse? The true meaning is, that by the same spirit of Christ which was shed abroad into his heart above measure, we are so knit unto Christ, as that we are not only of the like nature with him, but of like estate with Christ; that as he was in this world, so are we while we are in the world, weak as he, yea glorious as he; and as he rose again out of all contempt, and reproach, and persecution, so do we rise again (out of all our many and great afflictions) mightily by the same power of the same Spirit of the Lord Jesus; so that this is a point that inwardly flows from this having of Christ; he that hath the Son hath the spirit of the Son, whereby he is made one with Christ in Nature, in Offices, and in his estate; and this is evident in the experience of God's servants, and by testimony of the Holy Ghost in Scripture. And therefore examine we ourselves in this particular, if we have the Son, we have the spirit of the Son.
如果上帝赐予他任何伟大或卓越的属灵恩赐，那么看到他们如何以基督被钉十字架的衣服包裹着，以自我否定为庇护，真是奇妙；就像他们所说的保罗，外表平庸，言语毫无价值，然而即使在他们所受的一切卑微和低贱中，以及对外物的一切自我否定和满足，你仍然可以看到基督的大能在一个基督徒的灵魂中得胜，以至于使徒恰当而合适地表达了他们的状态：虽然他因软弱而被钉在十字架上，却因上帝的大能而活着；因为我们在他里面也是软弱的，但我们也将因上帝的大能与他一同活着。 所以，正如基督在他的状态中一样，我们在我们的状态中也是如此，与他一同软弱；这意味着，正如基督在外表上似乎软弱和可鄙一样，我们（正如原文所说）与他一同软弱，但我们将凭借上帝的力量与他一同生活；所以，假设基督在外表上确实软弱，以至于看一眼的人不会再看第二眼，然而当他似乎最软弱和卑微的时候，他却最有力量和荣耀，所以基督的死亡，他在其中最容易受到人性的弱点的困扰，却完成了我们救赎的最伟大工作，替我们满足了父神的愤怒，为我们争取了罪的赦免，从地狱的束缚中赎回了我们，并为我们赢得了恩典和能力的灵；而且实际上，在这一点上，主耶稣与每一个基督的仆人之间甚至有一种特定的相似之处；正如他软弱，我们也是；正如他死亡，我们也是；正如他在最卑微和最高升之间，我们也是。因此，你在圣经中读到这些短语，我们与基督同死，歌罗西书 2 章 20 节；与基督同复活，歌罗西书 3 章 1 节；与基督同钉十字架，罗马书 6 章 6 节。 现在这些都是奇怪的说法，基督已经死了一千六百年，复活也很久了；使徒说的我们与基督一同死、一同钉十字架、一同复活是什么意思？他的讲话意图是什么？真正的意思是，我们通过基督的圣灵与基督紧密相连，不仅与他有相同的本质，而且与基督有相同的地位；当我们在世时，我们像他一样软弱，甚至像他一样荣耀；当他从所有的轻蔑、责备和迫害中复活时，我们也通过主耶稣的同一圣灵的同一能力，从我们许多而重大的苦难中强大地复活；因此，这是从拥有基督内在流露出来的一点；拥有子的人拥有子的灵，通过这灵，他与基督在本质、职责和地位上合而为一；这在神的仆人的经历中是明显的，并且在圣经中得到了圣灵的证明。因此，我们要在这一点上自我检查，如果我们拥有子，我们就拥有子的灵。

The second work of the Spirit is, that it is not only a spirit of union, but it is also a spirit of liberty; for of all the kinds of temper in a Son, there is nothing more expresses the frame of a Son (next to his likeness, and union with the Father) then liberty doth; Where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. And if the Son have made you free, then are you free indeed, Joh. 8.36. It is a real liberty if the Son shall give you liberty, and he speaks of such a liberty as appertains to Sons, and not to Servants that may be turned out of doors; but the Son abides in the house forever.
圣灵的第二个作用是，它不仅是一种团结的精神，而且也是一种自由的精神；因为在儿子的性情中，除了他与父亲的相似和团结之外，没有什么比自由更能表达儿子的状态了；在主的灵里，那里就有自由，哥林多后书 3:17。如果儿子使你们自由，你们就真自由了，约翰福音 8:36。如果儿子给你们自由，那就是真正的自由，他所说的是属于儿子的自由，而不是可能被赶出门的仆人的自由；但儿子永远住在房子里。

And it is a strange kind of liberty which the children of God are advanced to by the spirit of the Son; it is a phrase of much importance, A spirit of liberty.
而且，神的儿女们通过圣子的灵获得了一种奇特的自由；这是一个非常重要的短语，自由的灵。

First, liberty from the fear of sin, and the fear of Hell, from fear of the Grave, and of all the enemies of our Salvation; a freedom from fear of any of them. A Servant if he offend, is afraid of extremity from his Master, but the Son walks with more liberty, Rom. 8.15. We have received the spirit of adoption, whereby we cry, Abba Father. We look at God as a Father, and we walk before him not in fear, but in liberty; and therefore we are free from the fear of death, to which, some are all their life time subject to bondage, Heb. 2.14, 15. Now this is a spirit of liberty, to have the heart set free from all fears, it is the sum of all security, he hath redeemed us, That we might serve him without fear all the days of our lives, Luk. 1.74, 75.78. We are free from fear of Death, and Hell, and of the World, and we do not fear what flesh can do unto us, Psal. 3.5, 6. his meaning is, That the fears of men should not break his sleep, but he would walk in a childlike confidence before God and man, and he would lie him down quietly, and sleep securely, though ten thousand had compassed him round about; and the like you read, Psal. 56.3. What time I am afraid I will trust in thee. And verse. 11. In God will I put my trust, I will not be afraid what man can do unto me. It is an usual phrase with David, and the usual frame of the spirits of God's people, and this kind of holy tranquility of heart, and liberty to walk with evenness and comfort of soul, against all the fears of this and another world; this kind of inward liberty from all fear, is the natural property of a Son; a son never greatly fears ill measures from his Father, all his care is, to approve himself to his Fathers will, and then he knows his Fathers care is more for his own provision and protection then his own can be; and if at any time he fall short of doing his Fathers will, he makes his peace with his father upon as good terms as he can, and there he rests; but this is his fathers will, and you need not possess him of that, and if he be a son he will look for protection from his father. A child of God knows, his heavenly Father will support him, and he fears not what sin, and Hell, and the Grave, and Death can do unto him; he fears not persecution, nor sword, nor famine, the Lord is with him, and he fears none of them; I am persuaded (saith Paul) that in all these, we are more than conquerors, Rom. 8.37, 38. this is the liberty of the spirit of a son.
首先，摆脱对罪恶和地狱的恐惧，摆脱对坟墓和我们救赎的一切敌人的恐惧；摆脱对它们中任何一个的恐惧。仆人如果犯错，会害怕主人的极端惩罚，但儿子会更自由地行走，罗马书 8 章 15 节。我们已经领受了儿子的灵，我们呼叫“阿爸父”。我们把上帝看作父亲，我们在他面前行走不是出于恐惧，而是出于自由；因此，我们摆脱了对死亡的恐惧，有些人一生都受束缚，希伯来书 2 章 14 节、15 节。现在这是一种自由的精神，让心灵从所有恐惧中解脱出来，这是所有安全的总结，他救赎了我们，使我们可以在我们一生中毫无恐惧地事奉他，路加福音 1 章 74 节、75 节、78 节。我们不再害怕死亡、地狱和世界，我们不害怕肉体能对我们做什么，诗篇 3 章 5 节、6 节。他的意思是，人们的恐惧不会打破他的睡眠，他会在上帝和人面前以孩子般的信心行走，他会安静地躺下，安全地入睡，即使有一万人围绕着他；你也可以在诗篇 56 章 3 节中读到类似的内容。我害怕的时候，我会信靠你。以及接下来的一节。 11. 我要倚靠上帝，不怕人能对我做什么。这是大卫常用的词语，也是上帝子民的常态，这种内心的神圣宁静和自由，使人能够平稳自在地行走，不受这个世界和另一个世界的一切恐惧所困扰；这种内心的自由，是儿子的天然属性；儿子从不害怕父亲对他的不公正待遇，他只关心如何得到父亲的认可，然后他知道父亲更关心他的供应和保护，胜过他自己；如果有时他未能按照父亲的意愿行事，他会尽力与父亲和解，然后就在那里安心；但这是他父亲的意愿，你不需要告诉他，如果他是儿子，他会寻求父亲的保护。上帝的儿女知道，他们的天父会支持他们，他们不怕罪恶、地狱、坟墓和死亡能对他们做什么；他们不怕迫害、刀剑和饥荒，因为主与他们同在；我深信（保罗说），在这一切事上，我们是得胜有余的（罗马书 8 章）。37, 38. this is the liberty of the spirit of a son.

Now as there is by the Spirit in the heart of the Child of God, liberty from all fear of sin, so he hath liberty from all the power and dominion of sin; he is not subject to the dominion and bondage of sin, sin hath not that power over him as to carry him captive to it; but he walks at liberty, Psal. 119. and therefore at liberty, because he is not under the law, but under grace, Rom. 6.14. And notable is that speech in Chap. 8.2. The law of the spirit of life which is in Christ Jesus, hath freed me from the law of sin, and of death: The spirit of life, viz. That spirit of life which hath a legal power in it, a power like a law, and hath a ruling power over me as the law hath; and in both these respects called, A Law of God; A kind of spiritual life, because there is a lively spirit in him: And this law of the Spiritual life of Grace hath freed me, set me at liberty from the law and trade of sin, and of death; sin and death set him a course and trade, which this Law of the Spirit of life hath set him free from, so as that he is but a bungler in sin now; not now learned in the law of sin, as sometimes he hath been; but the Law of the Spirit of life hath freed him from the skill of sin, and from the command of sin; the law of sin hath had a sovereign power over him, but now he is freed from the act and trade of sin, and now he walks at liberty, even from the dominion, and usurpation of sin; time hath been when nothing would withhold him, and he could have followed evil company, and unlawful games, they were as lawful to him as to any, and he had no power to resist them; but now the Law of the Spirit of life hath helped him against them all, this is another part of the spirit of liberty, a liberty from the bondage and dominion of sin, and it is a marvelous comfortable liberty indeed; many a valorous spirited man, hath so little fear of death, that he rushes upon the Pikes as the Horse into the Battle, as if it were their meat and drink; but yet he wants this liberty, he is not at liberty from fear of danger by the redemption of the Lord Jesus Christ, but as Aristotle saith, valiant, because ignorant of the danger.
现在，上帝的儿女心中有圣灵，使他们摆脱了对罪恶的一切恐惧，因此他们也摆脱了罪恶的一切权力和统治；他们不再受罪恶的统治和奴役，罪恶没有那种力量使他们被俘虏；相反，他们自由自在地行走，正如诗篇 119 所说，他们之所以自由，是因为他们不在律法之下，而在恩典之下（罗马书 6:14）。值得注意的是，第 8 章 2 节中的那句话：“在基督耶稣里有生命之灵的律，释放了我，使我脱离了罪恶和死亡的律。”这里的生命之灵指的是……那种具有法律权力的生命精神，像一种法律一样具有统治力量，对我有着像法律一样的统治力量；在这两个方面被称为上帝的法律；一种属灵的生命，因为他内有一个活跃的精神：而这种恩典的属灵生命的法律使我得以自由，使我从罪恶和死亡的法律和交易中解脱出来；罪恶和死亡给他设定了一条路线和交易，而这种生命之灵的法律使他从中解脱出来，以至于他现在只是一个罪恶的拙手；他现在不再学习罪恶的法律，就像他曾经学过的那样；但是生命之灵的法律使他摆脱了罪恶的技巧和命令；罪恶的法律曾经对他有着至高无上的权力，但现在他已经从罪恶的行为和交易中解脱出来，现在他自由行走，甚至摆脱了罪恶的统治和侵占；曾经有时候没有什么能阻止他，他可以追随邪恶的伙伴，参与非法的游戏，对他来说它们和任何人一样合法，他没有能力抵抗它们；但是现在生命之灵的法律帮助他抵抗了所有这些，这是自由精神的另一个方面，摆脱罪恶的奴役和统治，这确实是一种奇妙而舒适的自由；许多勇敢而有精神的人，对死亡没有多少恐惧，他们像马儿冲入战斗一样冲向长矛，仿佛这是他们的饮食；但是他们缺乏这种自由，他们没有从主耶稣基督的救赎中摆脱对危险的恐惧，正如亚里士多德所说，他们勇敢是因为对危险无知。

And besides, such a natural man, though he be of a magnanimous spirit in respect of fear of danger, yet such a man is often captivated of many base lusts, and sinful courses, and is not able to resist ill counsel, nor ill company; whereas a godly man is free from all these; free from the bondage, and dominion of sin, and all the law of sin he looks at it as a cobweb-law, which he may easily break through, and accordingly doth so, and overcomes all his former sinful lusts.
而且，这样一个天性纯朴的人，虽然他在面对危险时有着宽宏大量的精神，但这样的人常常被许多卑鄙的欲望和罪恶的行径所俘虏，无法抵制恶劝和恶势力；而一个虔诚的人则摆脱了这一切；摆脱了罪恶的束缚和统治，他将所有的罪恶法则视为蛛网般的法律，可以轻易突破，并且确实如此做，并战胜了他以往的所有罪恶欲望。

Thirdly, There is another frame of this spirit of liberty, as it is the Spirit of the Son, it frees us from the service of men, 1 Cor. 7.23. Not that it forbids civil subjection: not so to make men free, but if God have called you a servant, live as a servant, 1 Cor. 7.12. to 20. but use your liberty the rather if you can, but if you must needs be a servant, then know, that he that is a servant, is the Lord's free man, but be not ye the servants of men, that is, though you owe and do your bodily service to men, yet towards God walk at liberty; and if thy labor be great, and thy reward little, yet do thy service, and look for more wages at the hand of Christ ( Col. 3.23.) then from men; in serving men serve Christ; and therefore go about your Masters service, not with eye service, but in singleness of heart serving the Lord, and not men; in serving of men, they do faithful and diligent service to the Lord, and therefore they do it willingly and not grudgingly, but in much quietness of spirit, and are more free for Christian duties, and have more quiet time for seeking God then ever after, 1 Cor. 7.22. He that is married careth for the things of the world, And it is true, he that is most free, is but a servant to Christ, but a free servant though: But he that is a servant is the Lord's free-man, the meaning is, not only to do the work of his own service with a free spirit, but he is not only a free man when he is most bound, but then he goes about the service of God with much more liberty of spirit, then when he is his own man.
第三，这种自由精神还有另一个方面，即作为子的精神，它使我们摆脱了对人的奴役，哥林多前书 7:23。并不是说它禁止民事服从：不是为了使人们自由，而是如果上帝召你做仆人，就要像仆人一样生活，哥林多前书 7:12-20。但是如果你能，就要更加运用你的自由，但如果你必须成为仆人，那么要知道，作为仆人的人是主的自由人，但不要成为人的仆人，也就是说，虽然你对人应尽你的身体服务，但在上帝面前要自由行走；如果你的劳动很多，报酬很少，仍然要尽你的职责，并期待基督的赏赐（歌罗西书 3:23），而不是从人那里得到；在为人服务时，要以基督的身份为依归；因此，要为主的事务努力工作，不是为了讨好人，而是以单纯的心灵事奉主，而不是人；在为人服务时，他们对主忠诚而勤奋，因此他们乐意而不是抱怨地去做，心灵非常平静，更加自由去履行基督徒的职责，有更多的安静时间来寻求上帝，哥林多前书 7:22。 结婚的人关心世俗的事物，而事实上，最自由的人只是基督的仆人，虽然是自由的仆人。但是作为主的仆人，他是自由的人，这意味着不仅要以自由的精神完成自己的工作，而且当他最受束缚时，他不仅是一个自由的人，而且在为上帝服务时，他的精神更加自由，比起他是自己的主人时。

It is oft times wonder to see servants, being called, what care they will have of Christian duties, what time they will steal to call upon God, and to examine themselves, and what a grief it is to them to see this and that duty neglected in the family; and they are very free to God: But afterwards, when they come to be Free men, and are for themselves, that they may now have as much liberty as they will, pray when they will, and take what time they will, to instruct those that are about them, which time they wanted when they were servants, and which they then mourned under: And yet whereas then they would serve God with much freedom and liberty of spirit, were then free from the law of sin, and free for any duty: There is now a secret kind of bondage come upon them, their hearts is more inbondaged, and ensnared, and incombered, and entangled; and so duties come not to be performed, either with that constancy, and care, or not with that enlargement of heart, as they were, when they were servants; And therefore that is the reason why the Apostle bids them, not be over-ready to challenge freedom.
看到仆人们被召唤时，他们对基督教义务会有多么关心，他们会偷偷抽出时间来呼求上帝，自省，以及看到家庭中这个和那个义务被忽视时他们会多么痛心；他们对上帝非常自由。但是后来，当他们成为自由人，为自己而活时，他们可以有尽可能多的自由，随时祈祷，随时花时间教导周围的人，这是他们当仆人时所缺乏的时间，他们当时为此而悲伤。然而，当时他们会以非常自由和宽广的心灵侍奉上帝，当时他们摆脱了罪的束缚，可以自由地履行任何义务。现在，他们的心灵却陷入了一种秘密的奴役，他们的心灵被束缚、陷入困境和纠缠；因此，义务不再像他们当仆人时那样坚定、关心，也没有那种心灵的宽广。这就是使徒告诫他们不要过于急于要求自由的原因。

But this shows you that there is a marvelous liberty, even in those that are servants, they are free from the service of men in their hearts and consciences; and then most at liberty to serve God, when they are most bound to serve men: yet in their hearts and consciences they are free from their service; they are not bound in conscience to do anything but what is the will of God, and this is a marvelous great freedom, that a man is not bound to become a slave to other men's will, and to do as other men do, he is not bound to do anything that is unlawful, and this is a spirit of liberty, that makes even a servant to have a spirit of freedom; he is a Free-man, his heart is free to God's Service, and this is from nothing else but from this spirit of a son, a spirit of liberty.
但这表明，即使是仆人，他们也有着奇妙的自由，他们在心灵和良心中不受人们的服务束缚；当他们最需要为人服务时，他们最自由地为上帝服务：然而，在他们的心灵和良心中，他们不受服务的束缚；他们没有良心上的约束去做任何违背上帝意愿的事情，这是一种非常伟大的自由，一个人不被迫成为他人意愿的奴隶，不必像他人一样做任何事情，他不被迫做任何违法的事情，这是一种自由的精神，使得即使是仆人也拥有自由的精神；他是一个自由人，他的心灵自由地为上帝服务，这完全源于儿子的精神，一种自由的精神。

Now on the contrary side, as by this spirit of liberty, a Child of God is free from the fear of sin, so he hath a certain kind of privilege of peace in his soul, and of freeness and readiness to every Christian duty; and also he hath a certain privilege of dominion over all the Creatures. It is the nature, and proper definition of liberty, Freedom from evil, and liberty unto the enjoyment of some good things; it sets me free from sin, and gives me liberty and peace of conscience from the same Spirit of the Lord Jesus; it sets me at liberty to run the way of God's Commandments, Psal. 119.32. And God's people are a willing people, Psal. 110.3. This is indeed a spirit of liberty, it enlarges me to dominion over men; no Creature in heaven or in earth, but a Christian is able to rule him to his own advantage; a Christian servant will turn his Masters government to his advantage, and so all his enemies tyranny; he will be sure to be better by them all, and he will grow and thrive in his spirit by all the dangers and evils that can befall him in this world; I know not in what better to instance then in that of Gen. 25.23. The Oracle of God said to Rebecca, the elder shall serve the younger. And this is a thing in much dispute among Divines, wherein this was ever made good, and say, That Esau was never a servant to Jacob, for you shall find in the 32. and 33. Chapters of Genesis, that Jacob uses this word, My Lord Esau, and beseeches his Lordship to go before, and his servant would follow after; and so it stood in their outward condition. And Divines say, Though the promise be true of the persons both separate from the Womb, yet the service was not so. But we need not straighten ourselves for the explication of it, for Esau's Lording and domineering over Jacob, was as serviceable to Jacob's spirit, as if he had laid aside his state, and come and served Jacob, and kept his Sheep; the bitterness of Esau against him, did him more real service, then all the service of all Jacob's servants could reach him. Whence was it that Jacob went a Pilgrimage from his Fathers house? and that in a strange Country God so prospered him, that whereas he went out but with his staff in his hand, he returned back again with two bands, or two droves? And whence was it that Jacob made such a solemn Vow to God, and kept it in so much faithfulness, that if God would keep him in that journey, God should be his God forever. Did not all this come from the rage, and wrath of Esau towards him? Esau did him that good service, and when he came back again, and heard news, that Esau came out with four hundred men against him, and thought to come to spoil them all; what a marvelous service was this to Jacob, as you may read, Chap. 32. from 9. to the end; Esau by this means set him on wrestling with God by prayer, and therefore wrestles with God all that night, and so wrestles, that God changes his name upon it; Thou shalt not be called Jacob, a wrestler, but Israel a Prevailer; thou hast prevailed with God, and thou shalt prevail with men. And now he is past the worst with his Brother, and when he meets him, expresses much natural affection, and is marvelous glad to see him, and offers to help him to drive his flocks, to show you, that the very emulation, and envy, and cruelty, and raging's of the enemies of God's Servants, even when they are most incensed against them, and most tread them down, and insult over them, then they do them the greatest service that is possible to be done, through the mighty power of the Spirit of the Lord Jesus Christ, that turns all into contraries; that even when men do most domineer over them, then they do them the best service. Look as it was with the Tyrants of Syria and Egypt, that made waste of God's people. It is a notable speech, that in Dan. 11.35, 36. It is to purge them, and to cleanse them, and make them white. A Scullion in the Kitchen, when he scours his Pewter, when he first takes it in hand, you would think he would quite spoil it, but he but scours and clears it up, and makes it more bright then it was before; the end of all is, but to take away the filth, and to make it clear and bright. And so an Housewife that takes her lining, she Soaps it, and bedaubs it, and it may be defiles it with dung, so as it neither looks nor smells well, and when she hath done; she rubs it, and buckets it, and wrings it, and in the end all this is but to make it clean and white; and truly so it is here, when as Tyrants most of all insult over God's people, and scour them and lay them in Lee, or Dung, so as the very name of them stinks, yet what is this but to purge them, and to make them white, and it is a great service they do to the people of God in so doing, and this is a great measure of liberty, that a Child of God can tell how to make an advantage of all the afflictions he meets with in this world, these things do but serve his turn, and afterward he will say, he could have missed none of them; so that this is a second work of the spirit of the Son, it is a spirit of liberty.
现在相反地，由于这种自由的精神，上帝的儿女不再害怕罪恶，因此他们在灵魂中拥有一种特定的平安特权，以及对每一个基督徒职责的自由和准备就绪；此外，他们还拥有对所有生物的一种统治特权。自由的本质和适当的定义是摆脱邪恶，享受某些好事物的自由；它使我摆脱罪恶，给予我来自主耶稣的同一圣灵的自由和良心的平安；它使我自由地遵循上帝的诫命之路，诗篇 119.32。上帝的子民是乐意的子民，诗篇 110.3。这确实是一种自由的精神，它使我能够统治人类；在天上或地上没有任何生物，除了基督徒能够以自己的利益来统治他；基督徒仆人会将主人的统治转化为自己的利益，对待所有敌人的暴政也是如此；他一定会从中受益，他会在这个世界上遭遇的所有危险和邪恶中成长和茁壮；我不知道有什么比创世记 25.23 更好的例子了。 神的神谕对利百加说，长子要服侍幼子。关于这一点，神学家们争议很大，他们认为这从未得到证实，并说以扫从未服侍过雅各，因为你会在《创世纪》的第 32 和 33 章中发现，雅各称以扫为“我的主以扫”，恳求他的尊贵先行，他的仆人随后跟随；所以在他们的外在状况上是如此。神学家们说，尽管这个应许对于两个从胎中分离的人来说是真实的，但服侍并非如此。但我们不需要为了解释而束缚自己，因为以扫对雅各的统治和压迫对雅各的灵魂来说是有益的，就好像他放下自己的地位，来服侍雅各并照顾他的羊群一样；以扫对他的恶意比雅各所有仆人的服务都更有实际意义。雅各为什么要离开父亲的家去朝圣？在一个陌生的国家，为什么上帝如此使他得福，以至于他只带着手杖出发，却带着两群回来？ 雅各布向上帝发誓，并以如此忠诚地遵守，如果上帝在旅途中保佑他，上帝将永远成为他的上帝。这一切不是因为以扫对他的愤怒和暴怒吗？以扫为雅各布做了这么好的事情，当雅各布回来后，听说以扫带着四百人来对付他，打算掠夺他们所有的东西；这对雅各布来说是多么奇妙的服务，你可以在第 32 章 9 节到最后一节中阅读到。以扫通过这种方式促使雅各布通过祈祷与上帝摔跤，因此他整夜与上帝摔跤，摔得如此之狠，以至于上帝因此改变了他的名字；你不再被称为雅各布，一个摔跤者，而是以色列，一个战胜者；你已经战胜了上帝，你也将战胜人。 现在他与他的兄弟关系已经过了最糟糕的阶段，当他见到他时，表达了很多自然的情感，非常高兴见到他，并提出帮助他驱赶他的羊群，以向你展示，即使是神的仆人的敌人们最激怒他们、最踩踏他们、最侮辱他们的时候，他们也通过主耶稣基督的大能，给予他们可能的最大帮助，使一切变成相反的情况；即使人们最专横地统治他们，他们也给予他们最好的帮助。就像叙利亚和埃及的暴君对神的子民造成了浩劫一样。但以理书 11 章 35、36 节中有一句著名的话，是为了净化他们、洁净他们、使他们变得洁白。厨房里的一个洗碗工，当他开始擦洗锡器时，你会以为他会完全弄坏它，但他只是擦洗和清理它，使它比以前更亮；一切的目的只是为了去除污垢，使它变得清晰明亮。 所以，一个家庭主妇拿起她的衬里，用肥皂洗涤，涂抹，甚至可能用粪便弄脏，以至于既看起来又闻起来都不好，当她完成后，她擦拭，清洗，拧干，最终所有这些只是为了使它变得干净和白皙；而在这里，当暴君最残忍地侮辱上帝的子民，鞭打他们并将他们置于污泥中，以至于他们的名字臭名昭著，然而这不过是为了净化他们，使他们变得洁白，他们在这样做时为上帝的子民做了伟大的服务，这是一种伟大的自由，上帝的儿女知道如何从世界上遇到的一切苦难中获得利益，这些事情只是为他们服务，后来他会说，他不会错过其中任何一个；所以这是圣子的灵的第二个工作，它是一种自由的精神。

Only take this word for a Conclusion, And that is thus much; Examine now, and try whether you have the Son or no, which you may know by your having or not having the spirit of the Son. Say then, have you the spirit of the Son? viz. have you that spirit of the Lord Jesus Christ, that makes you to be of one and the same nature with him, of the same Offices, and same Estate with him, can you find this in truth, and that with comfort and honesty you may reason; this is the frame of my spirit, such is the Spirit of Christ. And such is the spirit of the godly, and if in anything you fail, your spirit is against it; do you find that you are in some measure invested with a royal spirit, that you can over-come yourselves, and the temptations of this world; and are you able to offer up spiritual sacrifice to God, of prayer and praises? And do you find a spirit of Prophesy shed abroad into you, that makes you sensible of, and privy to the secret paths of God? Do you find that Christ was most glorious when he was most humbled? and so are you; and when you enjoy outward blessings, your hearts are not puffed up with them; these are not the goodly stones that your hearts and eyes are set upon, but you have greater matters then these to mind; then I say, it is the very Spirit of Christ that makes you to die with Christ, as well as Christ to die for you; he may die for many men, but he only dies with those that are brought on to the fellowship of his grace; if a Spirit of Christ so knit you together, that he is yours, and you are his, then you have the Son, because you have the spirit of the Son, because you are sons, God hath sent forth the Spirit of his Son into your hearts; but now if there be no proportion, no conformity to Christ in holiness and righteousness, not patient and meek as he is, And though we be not such, yet we allow ourselves, in not being such, and are ever and anon starting aside from him: And if we have not his Offices, nor rule over our lusts, nor over the world; and we can neither pray nor prophesy, and show forth no spiritual life in our lives, cannot deny ourselves that we may show forth the hidden man of the heart, then consider, that for the present we have not yet Christ, because we have not the spirit of Christ. And also, if we be not yet free from the fear of death; And take no care to be free from the dominion, and power of sin, but sin hath still a power over us like a law, and are not yet free from the service of men, but as our Masters and Governors, say, so it must be; if we yet know not how to rule men for our own advantage, we have not yet received the spirit of Christ; we cannot tell how to serve our Masters with liberty of spirit, we know not how to make advantage of them.
只需将这个词作为结论，那就是这样多；现在检查一下，试试看你是否拥有神子，你可以通过是否拥有神子的灵来知道。那么，请问，你是否拥有神子的灵？也就是说，你是否拥有主耶稣基督的那种灵，使你与他具有相同的本质、相同的职责和相同的地位，你能够真实地找到这一点，并以舒适和诚实的方式进行推理；这是我的灵的构架，基督的灵也是如此。虔诚者的灵也是如此，如果你在任何方面失败，你的灵就会反对它；你是否发现自己在某种程度上具有一种王者的灵，能够克服自己和这个世界的诱惑；你是否能够向上帝献上属灵的祭物，如祷告和赞美？你是否发现自己内心流淌着一种预言的灵，使你能够感知并了解上帝的秘密之路？你是否发现基督在最谦卑的时候最荣耀？你也是如此；当你享受外在的祝福时，你的心并不因此而骄傲；这些并不是你心灵和眼睛所追求的美好事物，而是你有更重要的事情要关注；所以我说，正是基督的灵使你与基督一同死去，就像基督为你而死一样；他可能为许多人而死，但只有那些被引领到他恩典的交通中的人才与他一同死去；如果基督的灵如此紧密地将你们联结在一起，以至于他是你们的，你们也是他的，那么你们就拥有了儿子，因为你们拥有了儿子的灵，因为你们是神所差遣的儿子，将他的灵放在你们的心中；但是，如果在圣洁和公义上没有与基督相称的比例和一致，不像他那样忍耐和温和，即使我们不是这样，但我们允许自己不是这样，并且一次又一次地远离他；如果我们没有他的职责，不能控制自己的欲望，也不能控制世界；我们既不能祈祷也不能预言，在我们的生活中没有展示出属灵的生命，不能否认自己以展示内心的隐藏之人，那么请考虑，目前我们还没有基督，因为 我们没有基督的灵。而且，如果我们还没有摆脱对死亡的恐惧；如果我们不努力摆脱罪恶的统治和权力，而罪恶仍然像一条法律束缚着我们；如果我们还没有从人的奴役中解脱出来，而只是按照我们的主人和统治者的意愿行事；如果我们还不知道如何为自己的利益管理人，那么我们还没有领受到基督的灵；我们不知道如何以自由的心灵侍奉我们的主人，也不知道如何从他们身上获得利益。

SERMON VI. - 1 JOHN 5.12.
讲道第六篇 - 约翰一书 5:12。

He that hath the Son, hath life, and he that hath not the Son, hath not life.
有子的人有生命，没有子的人没有生命。

It now remains that we come to show, what it is to have the Son by a spirit of prayer, but of this we shall have further occasion to speak in the 14, 15, and 16 verses, and therefore we shall leave it now, and speak to it then.
现在我们要展示的是，通过祷告的灵得到圣子是什么意思，但我们将在第 14、15 和 16 节中进一步讨论这个问题，因此我们现在将它留下，然后再谈论它。

You may remember we said, there was three notes to discern whether we had the Son [or] no.
你可能记得我们说过，有三个标志可以辨别我们是否拥有儿子。

The first was, if we desired not Christ for his benefits, but chiefly for himself.
第一点是，如果我们不是因为他的好处，而是主要是为了他自己，才渴望基督。

The second was, If we have received the spirit of the Son.
第二个是，如果我们已经接受了子的灵。

We now come to speak of a third sign, a point more easy to be gathered then the former, but though most common, yet not to be neglected; but being well applied, will be of special use to the edification, and salvation of the hearers, for every truth in his place, is divine and precious.
我们现在来谈谈第三个迹象，这个迹象比前面的更容易被观察到，虽然最常见，但不容忽视；但是，如果应用得当，它将对听众的建设和救赎非常有用，因为每一个真理在其位置上都是神圣而宝贵的。

And therefore the next note is this; He that hath the Son, he hath him not only for a Savior, but for his Lord and the Prince. A point which upon sundry occasions hath been touched, but now to speak of it more fully.
因此，下一个要点是：拥有上帝之子的人，不仅拥有他作为救主，还拥有他作为主和王子。这是一个在多种场合被提及过的观点，但现在要更详细地谈论它。

There is no man that hath the Son, but as he hath him for his Savior so he hath him for his Prince, Acts 5.31. Him hath God exalted with his right hand, whom they slew, a Prince and a Savior; so that he that hath Christ, hath him, not only as a Savior, but as a Prince; to whomsoever he is a Savior, to them he is also become a Prince, it were a wonderful dishonor to him to save them whom he doth not rule; to save them from the power of the grave, and to leave them still in their sins, and unbroken off from their evil ways, it were much dishonor to him: It is a dishonor to parents to have children, and to have them untaught and unmannerly: And God hath given the life blood of his own Son to purchase us unto himself, and therefore he would not only save us, but rule us, or else we shall never have him for our Savior. So that here is two points to be opened.
没有一个人拥有儿子，除非他将他作为救主，他也将他作为君王，使徒行传 5.31。神已经使他与自己的右手升起，他们杀害了他，他是君王和救主；所以拥有基督的人，不仅拥有他作为救主，也拥有他作为君王；对于他是救主的人，他也成为了他们的君王，对他来说，拯救那些他不统治的人是一种奇耻大辱；拯救他们脱离坟墓的权势，却让他们仍然沉浸在罪恶中，没有摆脱邪恶的道路，这对他来说是非常丢脸的：让父母拥有孩子，却没有教育和教养他们是一种耻辱；而上帝已经付出了自己儿子的生命之血来赎回我们，因此他不仅要拯救我们，还要统治我们，否则我们将永远无法拥有他作为我们的救主。因此，这里有两个要点需要解释。

[Point. 1] First, He that hath the Son, hath him for his Savior.
[点 1] 首先，拥有上帝之子的人，将他作为自己的救主。

[Point. 2] Secondly, He that hath the Son, hath him also for his Lord.
第二点，拥有上帝之子的人也拥有他作为主。

It is a usual saying, every man would have Christ for a Savior, but rare are those, that will have him for their Ruler and Governor. But though the saying be true in respect of the common conceit of men, yet in truth I say, they are but rare Christians that will have him for a Savior, so far off are they from desiring him as their Lord.
这是一个常见的说法，每个人都希望基督成为他们的救主，但很少有人愿意让他成为他们的统治者和管理者。虽然这个说法在人们的普遍观念上是正确的，但事实上，我要说的是，愿意让基督成为救主的基督徒是很少的，因为他们离渴望他成为主还有很远的距离。

For two things there be that go to the having of Christ for a Savior.
有两件事情与拥有基督作为救主有关。

First, He that will have Christ for a Savior, must look up to him for salvation in all his ways, and distresses, we have other Savior's, but not him, if we look for salvation else-where, Esa. 40.22. Look unto me all ye ends of the earth, and be ye saved, there is no God nor Savior besides me, & therefore look to me, and be ye saved. So that if a man will have God for his Savior, he must look to him from one end of the earth to the other, we are at the utmost corner of the earth, and if we will be saved we must look up to the Lord Jesus Christ for salvation, as David looked towards the Temple at Jerusalem for salvation, so they who look towards the Lord Jesus for salvation, may be saved in what place soever they are, wait for salvation, from him, and long for salvation by him, and look not to any means, but so far as they are guided and ordered by him, and in whatsoever distresses you are, whether in conscience or in distress, through bodily sickness, or penury, or imprisonment, yet look to me, and be ye saved.
首先，那些希望拥有基督作为救主的人，在他们的一切行为和困厄中都必须仰望他寻求救恩。我们有其他的救世主，但不是他。如果我们在其他地方寻求救恩，以赛亚书 40 章 22 节说：“地极的人都当仰望我得救，因为我是神，再没有别神。”因此，如果一个人希望上帝成为他的救主，他必须从地球的一端仰望到另一端。我们处在地球的最边缘，如果我们想得救，我们必须仰望主耶稣基督寻求救恩，就像大卫仰望耶路撒冷的圣殿寻求救恩一样，所以那些仰望主耶稣寻求救恩的人，无论身处何地，都可以得救，等待他的救恩，并渴望通过他得救，不要寄望于任何其他手段，只要这些手段是由他引导和指引的，无论你处于何种困境，无论是在良心上还是在身体上的疾病、贫困或监禁中，仍然要仰望我，得救吧。

You may read the like in Esa. 8.17. I will wait upon the Lord that hideth his face from the House of Israel, and will look for him. The Prophet at that time saw the Church and Commonwealth of Israel much distempered, and in much distress, both in regard of sin and misery; Now for him to look for, or expect such Princes as might reform it in the Commonwealth; or such Priests as might reform things amiss in the Church, it had been a vain thing, for they were all bent to backsliding, till the wrath of God burst out, and took hold upon them, but though there was no hope in any of the Princes, nor Priests, yet I will wait upon the Lord that hideth his face from the House of Jacob, and will look for him. Though God suffer all things to go to wrack and ruin, yet I will wait for him, and look for salvation from him, and by him; so that suppose God should hide his face from any soul of us, that we lie in darkness and in the shadow of death, or if that we should see ourselves in distress of the outward man, or see Church or Commonwealth in many sinful distempers; it is not now for a man to look about him, hither or thither for help and succor, but to the holy one of Israel: And this is indeed to have him for a Savior: he that hath him for a Savior waits for him in all distresses. So Esa. 17.7 the time will come when God will gather his people unto him, as the gleanings of berries, when they shall be left like the shaking of an Olive tree, two or three berries in the top of the uppermost bough; four or five in the outmost fruitful branches saith the Lord. Now, at that time shall a man look to his maker, and his eyes shall have respect to the holy one of Israel. Which shows you, that those who are God's gleaned ones from the World, that are brought on to fellowship with Christ in the Election and Salvation; these are they who look to their Maker, and their eyes are unto him, the holy one of Israel. And so God is said to be, not because he is so in himself, but because, he makes Israel his holy one, and therefore his eyes hath respect unto him, you know in the cast of an eye, we show respect; when the creature looks after this and that in the World, and fastens and sets his eye upon anything there, he hath no respect to the holy one of Israel, but to the Creature only; but when the Creature being conscious of his own insufficiency to help it self, by any means itself can use, but hath respect to the holy God that makes Israel holy, and is acknowledged of Israel to be holy; this is indeed to have God for our Savior, and so he is to all such as are gathered together unto him.
你可以在以赛亚书 8:17 中阅读类似的内容。我将等候那向以色列家隐藏面容的主，并期待他。那时，先知看到以色列的教会和共和国陷入了严重的困扰和苦难，无论是因为罪恶还是痛苦。现在，他期待着在共和国中能够改革的君主，或者在教会中能够纠正错误的祭司，这是徒劳的，因为他们都倾向于背离，直到上帝的愤怒爆发并降临在他们身上。尽管君主和祭司中没有希望，但我将等候那向雅各家隐藏面容的主，并期待他。 虽然上帝容许一切事物走向崩溃和毁灭，但我将等待他，并从他那里寻求救恩；即使上帝对我们中的任何灵魂掩面，使我们处于黑暗和死亡阴影之中，或者我们看到自己身处外在困境，或者看到教会或国家在许多罪恶的失调中，现在不是一个人四处寻求帮助和救援的时候，而是要求圣洁的以色列之神。这实际上就是拥有他作为救主：拥有他作为救主的人在所有困厄中等待他。以赛亚书 17 章 7 节说，当时机到来时，上帝将聚集他的子民，就像采摘浆果一样，当他们像橄榄树的摇动一样被遗弃，树顶上有两三个浆果，最外层的多产枝条上有四五个浆果，这是耶和华说的。那时，人们将仰望他们的造物主，他们的眼睛将尊重圣洁的以色列之神。 这表明，那些被上帝从世界中选出来与基督一同在选举和救赎中交流的人，他们是那些仰望造物主的人，他们的眼目仰望他，就是以色列的圣者。因此，上帝被称为圣者，并不是因为他本身是圣的，而是因为他使以色列成为圣洁的，所以他的眼目仰望他。你知道，当我们用眼睛示意时，我们表示尊重；当受造物在世界上追求这个那个，并将眼睛专注于那里的任何事物时，他并不尊重以色列的圣者，而只尊重受造物；但当受造物意识到自己无法通过自己能使用的任何手段来帮助自己，而是尊重使以色列成为圣洁的圣神，并被以色列承认为圣洁的神时，这实际上是拥有上帝作为我们的救主，对于所有聚集在他周围的人来说，他就是如此。

This is livelily expressed in the example of good Jehoshaphat, 2 Chron. 20.3. he sought the Lord, and in the audience of the people he made a solemn prayer to God, and concludes with this, in the latter end of the twelfth verse; We know not what to say or to do, but our eyes are unto thee. Now this having our eyes upon him in time of distress, whether of War, or Pestilence, or famine, or anguish of conscience, or poverty, and yet we have our eyes towards the Holy one of Israel; we know not what to do, and our power will not reach us any help without God's blessing, no not in outward things, but our eyes are unto him; this argues, that surely Jehoshaphat had the Lord for his Savior, because he had such respect unto him. Notable is that expression, Psal. 121.1. I will lift up mine eyes unto the hills, from whence cometh my help; it cometh even from the Lord. The Lord dwelt upon mount Zion, and mount Moriab; there he manifested himself in his Ordinances, and therefore he put not his confidence in the valleys and pits of the City, but in him that dwells in the hills, and looks for salvation from thence, as he expounds himself in the next words; My help cometh even from the Lord: So then, if so be that we do indeed look up unto the Lord for salvation, and for help and preservation, and deliverance, and restoring of any comfort we have been deprived of; sometimes justly, and sometimes unjustly; whatsoever our condition be, if in all our distresses we can look up unto him, and our hearts wait for salvation wholly from him. This argues, that we have him for our Savior, because we have such respect unto him, and elsewhere we look not, though we may use lawful means, yet our eyes are not upon the means, but we look a great deal further, & no further expect deliverance from any means then we see the Holy one of Israel the God of our salvation, expressing and revealing himself in the means. And to add this one instance more of Jonah, Chap. 4. one that went away from God, and was unwilling to be directed by God, and therefore he was over-whelmed in the Sea, because he would not be ruled, and bowed to the will of the Lord Jesus, and therefore God sent forth the most unruly Creature that God hath, set aside the Devils in Hell, and it may be they have a hand in it too, in raising the horrible tempest that raged against them; and when Jonah was cast out, the most unruly Creature, a Whale, meets with this unruly Prophet of God, and swallowed him up, that he thought himself in the belly of Hell. Now when God had in some measure broken his heart, and in the Whales belly begins to consider how unrulily he had dealt with God, and said, Chap. 4. he said, I am cast out of thy sight, yet will I look again towards thy holy temple; Implying, that though he had been most unruly, and of a good man, the most of all you read of; yet when he saw God for his unruliness meet him with such afflictions, yet when he said, he was cast out of his sight: yet, I will look again towards thy holy temple. How could he tell which way the Temple stood when he was in the Whales belly? yet his heart was towards the Temple, which was a type of Christ; he in his heart had respect to the place where the Temple stood, and therein he shown his respect to Christ, and so having respect unto him, he had him as his Savior, most unruly Jonah; yet he having respect to Christ as his Savior, he is delivered and saved; so that you see, he that hath Christ as a Son, he hath him as a Savior; and those that have him for a Savior, they wait on him, and only look for salvation from him.
这在好的约沙法的例子中得到了生动的表达，见于《历代志下》20 章 3 节。他寻求耶和华，在众人面前向上帝庄严祷告，并在第 12 节末尾总结道：我们不知道该说什么或做什么，但我们的眼目仰望你。现在，在困厄时刻，无论是战争、瘟疫、饥荒、良心的痛苦还是贫困，我们的眼目仍然朝向以色列的圣者；我们不知道该怎么办，我们的力量无法在没有上帝的祝福下帮助我们，即使是在外在的事物上，但我们的眼目仰望他；这表明，约沙法肯定将耶和华视为他的救主，因为他如此尊重他。值得注意的是，诗篇 121:1 中的这种表达：我要向山举目，我的帮助从何而来；我的帮助从耶和华而来。 主住在锡安山和摩利亚山；他在那里通过他的法令显现自己，因此他不把信心寄托在城市的山谷和坑洞上，而是寄托在居住在山上的他身上，并从那里寻求拯救，正如他在接下来的话中解释的那样：“我的帮助正从耶和华而来。”所以，如果我们确实仰望主寻求拯救、帮助、保护、解救和恢复我们被剥夺的任何安慰，有时是公正的，有时是不公正的；无论我们的处境如何，如果在我们所有的困厄中，我们能仰望他，我们的心全然等候他的拯救。这表明我们把他当作我们的救主，因为我们对他如此尊重，我们不会寻求别的，虽然我们可以使用合法的手段，但我们的目光不在手段上，而是更远的地方，我们不会期待任何手段带来的解救，除非我们看到以色列的圣者、我们的救恩之神在手段中显现和启示自己。再举一个约拿的例子，见约拿书第四章。 一个背离上帝、不愿意听从上帝引导的人，因此他在海中被淹没，因为他不愿受制于上帝的旨意。因此，上帝派遣了上帝所拥有的最难以控制的生物，把它们放在地狱中的魔鬼旁边，也许它们也参与了引发对他们的可怕风暴。当约拿被抛出来时，最难以控制的生物——鲸鱼，遇到了这个难以控制的上帝的先知，并将他吞下，以至于他以为自己在地狱的腹中。现在，当上帝在某种程度上打破了他的心，并且在鲸鱼的腹中开始思考他如何不服从上帝时，他说，第四章，他说，我被你赶出你的眼前，但我仍然会再次朝着你的圣殿看去；这意味着，尽管他曾经非常难以控制，是你所读到的所有好人中最难以控制的人；然而，当他看到上帝因为他的不服从而给他带来这样的苦难时，他说，他被赶出了上帝的眼前：然而，我仍然会再次朝着你的圣殿看去。当他在鲸鱼的腹中时，他怎么能知道圣殿在哪个方向呢？ 然而，他的心向着圣殿，这是基督的预表；他心中尊重圣殿所在的地方，从而表达对基督的尊重，因此他尊重基督，并将他作为自己的救主，最不服从的约拿；然而，他尊重基督作为自己的救主，他得到了拯救和救赎；所以你看，拥有基督作为儿子的人，也将他作为救主；那些将他作为救主的人，他们侍奉他，并且只寻求从他那里得到救恩。

There is a second duty for every man to perform, that hath Christ for his Savior, and that is, he doth not only look for salvation from him, when he stands in need of it, as we daily do; for, Salvation is deliverance out of danger, and preservation in a good estate, and he looks for all salvation from him, Psal. 3. last. Salvation belongs to God, and though many means may be used, yet it is the Lord and his mercy, and blessing, that saves and delivers, and nothing else, and God's servants they know it.
每个拥有基督作为救主的人都有第二个责任要履行，那就是不仅在需要时寻求他的救恩，因为救恩是从危险中解救出来，并在良好状态中保护，他期待从他那里得到所有的救恩，诗篇 3 章最后说：“救恩属乎耶和华。”救恩归于上帝，虽然可以使用许多手段，但拯救和解救只有靠主和他的怜悯和祝福，没有其他的，上帝的仆人们都知道这一点。

But there is a second duty in having Christ for a Savior; and that is, in looking up to Christ, and cleaving to him, and not only desiring salvation from him, from all our distresses, but salvation also from all our sins; and he that hath Christ for a Savior, he from would be saved from all his sins, as well as from all his miseries, Act. 5.31. God hath appointed him a Prince, and a Savior, to give repentance to Israel, and forgiveness of sins; there is therefore this salvation to be had in Christ, not only deliverance out of the hands of dangers, but from the hands of all our sins and rebellions, and to be saved from them, by turning from them, and repenting of them; and we desire not only forgiveness of them, but salvation from them, to be saved from our stubborn spirits, and saved out of our covetousness, and wantonness, and worldliness, and carnal vanity of heart and life that we are subject to; to be saved from the vain fashions, and in all these we look for salvation from Christ; we desire to be saved not only from all our distresses, but especially from the sinful distempers of our souls. It is a notable Psalm, the 130.1. If thou Lord should mark iniquity, who should stand? but there is forgiveness with thee that thou mayest be feared. I wait for the Lord, my soul doth wait, and in his word do I hope; My soul waiteth for the Lord, more then they that watch for the morning. Let Israel wait for the Lord, for with him is mercy and plenteous redemption, and he shall redeem Israel from all his iniquities, ver. 7, 8. and he is therefore called, Jesus, Matth. 1.21. And notable is that expression, Hos. 14.2. Take away all our iniquities, and receive us graciously, so will we give thee thanks. Thus they desire salvation from all their iniquities, and not so much salvation in the pardon of all their iniquities, for there is more in it then forgiveness of sin, but a turning them from them; they desire both pardoning, and healing, and God so understood them, as appears by verse. 4. God answers them, That he would pardon them, and heal them; he will remove them all away from them, not an hoof be left behind, but all taken away. There is a generation of men that are marvelous unwilling to yield to this, so that you see it is an ordinary thing for men to say, they have Christ for a Savior, but it is a rare thing to be so indeed; you know how affectionate our Savior's speech is, Matth, 23.37. O Jerusalem, Jerusalem, how often would I have gathered thee under my wing of salvation, but y u would not be gathered? The body of the Church of God, though some was gathered, yet others of them would not be gathered; and if it was thus with Jerusalem, it is no wonder if you read the like of Babylon, Jer. 51.9. We would have healed Babel, but she would not be healed.
但是，拥有基督作为救主还有第二个责任；那就是仰望基督，依附于他，不仅渴望从他那里得到救赎，摆脱我们所有的困厄，还渴望从他那里得到救赎，摆脱我们所有的罪恶；那些拥有基督作为救主的人，他们希望从所有的罪恶中得到救赎，就像从所有的苦难中得到救赎一样，使徒行传 5:31。神已经指定他为王子和救主，赐给以色列人悔改和罪恶的赦免；因此，在基督里可以得到这种救赎，不仅是从危险中解脱，而且是从我们所有的罪恶和叛逆中解脱，通过离开它们并悔改；我们不仅渴望得到它们的宽恕，而且渴望从它们中得到救赎，摆脱我们固执的心灵，摆脱我们的贪婪、放纵、世俗和肉体的虚荣，这些都是我们所受制于的；我们渴望从虚浮的时尚中得到救赎，在所有这些方面，我们寻求基督的救赎；我们渴望得到的不仅仅是从所有的困厄中解脱，而是特别是从我们灵魂中的罪恶病态中解脱。这是一篇著名的诗篇，第 130 篇第 1 节：“耶和华啊，你若究察罪孽，谁能站得住呢？” 但在你那里有宽恕，使人敬畏你。我等候耶和华，我的心灵等候他，我倚靠他的话语；我的心灵等候主，胜于守夜的等候天亮。以色列啊，你当等候耶和华，因为在他那里有慈爱和丰盛的救赎。他必救赎以色列脱离一切罪孽。他因此被称为耶稣，马太福音 1 章 21 节。值得注意的是，何西阿书 14 章 2 节中的表达方式：“求你除净我们的一切罪孽，悦纳我们，我们就以嘴唇的果子称赞你。”他们渴望从一切罪孽中得到救赎，而不仅仅是罪孽的赦免，因为其中包含的更多，是使他们转离罪孽；他们渴望得到赦免和医治，而上帝也这样理解他们，正如第 4 节所显示的。上帝回答他们，他将赦免他们，并医治他们；他将把一切罪孽从他们中间除去，不留下一点，全部带走。 有一代人非常不愿意屈服于这一点，所以你会发现，男人们说他们有基督作为救主是很普遍的事情，但实际上这样的人很少见；你知道我们救主的话语是多么深情，马太福音 23 章 37 节说：“耶路撒冷啊，耶路撒冷啊，你常常杀害先知，又用石头打死那奉差遣到你这里来的人。我多次愿意聚集你的儿女，好像母鸡把小鸡聚集在翅膀底下，只是你们不愿意。”上帝的教会，虽然有一些人被聚集了，但其他人却不愿意被聚集；如果耶路撒冷是这样的情况，那么你读到巴比伦的情况也就不足为奇了，耶利米书 51 章 9 节说：“我们想医治巴比伦，她却没有痊愈。”

God sent his Church, and kept it there seventy years among them, that some of them at least might embrace the salvation of God, but she would not be healed; we have used the best means we could to heal her, but it will not be, she will not be healed of us, and therefore let us be going home again. God would not send his Church among them for nothing, but he looks for some fruits among them, but since either none were gathered, or so few, as that they were not a considerable number, therefore God will send his people home again, when they say, Let us break their bonds asunder, and cast their cords from us; then God will take no further pains, Psal. 2.3. It is a notable place that in Jer. 2.25. God calls upon his people most affectionately that they would be healed, but they snuff up their iniquities as the wind, and like unto wild Ass colts, would be at liberty, and take pleasure in their running at random; and God said, With-hold thy foot from being unshod, and thy throat from thirsting after such vanities, but thou sayest desperately, There is no hope, I have loved strangers, and after them will I go. What a marvelous speech is this in God's own Servants, when God would with-hold them from running for salvation elsewhere, and from such other sins as they thirsted after; no, there is no hope but the course they had taken they would take, and no means should save or draw them from their haunts; so that you see it is no easy matter for a man to be willing to be saved by Christ, and though many would be saved by him, yet few there be that would look for all salvation from Christ, and are not willing to be saved from all their sins, but are willing to keep some sins still alive in their souls; Are they not ready in their hearts to say as they said, Matth. 8.29. Art thou come to torment us before the time? It was when Christ came to save two men from the possession of a Legion of Devils, the men spoke it, though the Devils acted it in them; so when Christ comes to bring salvation, it is a torment to our souls; the two witnesses vexed men, and they came but to save men; it is a torment to men to have sin pulled out of their souls, as you read, Act. 16.19. When the Apostles had cast out of the maid the spirit of Divination, when their Masters saw that the hope of their gain was gone, they were in a rage, and caused them to be stoned, and left them for dead; now when men take it ill that they should be saved, or are loath that their children, or servants should be saved, take it ill that they dare no more lie and swear, and cozen, and buy and sell on the Sabbath day, and such and such a gain is thereby lost, and this they cannot endure; it is a dangerous sign of an ill heart, and therefore however it is an usual saying, that every man will have Christ for a Savior; and yet if in truth we consider it, I assure you in plain English, we will not be saved; that is our resolution when it comes to the point.
上帝派遣了他的教会，并在他们中间保持了七十年，以便至少有一些人能接受上帝的救恩，但他们不愿被治愈；我们尽力治愈她，但无济于事，她不会被我们治愈，因此让我们回家吧。上帝不会无缘无故地派遣他的教会到他们中间，他期望在他们中间看到一些果实，但既然没有收获，或者收获如此之少以至于不值一提，那么上帝将再次派遣他的子民回家，正如诗篇 2.3 所说：“我们要挣开他们的捆绑，脱去他们的绳索。”在耶利米书 2.25 中，上帝亲切地呼吁他的子民愿意被治愈，但他们像野驴的小驹一样，嗅着他们的罪孽，渴望自由，喜欢随意奔跑；上帝说：“你的脚不要赤脚，你的喉咙不要渴望虚空的事。”但你却绝望地说：“没有希望，我曾爱过外邦人，我要跟随他们。” 这是上帝的仆人们所发表的一篇了不起的演讲，当上帝不让他们为了救赎而到别处寻求，并追求其他罪恶时，他们渴望的只有这条路，没有任何方法可以拯救或吸引他们离开他们的巢穴；所以你看，一个人愿意被基督拯救并不容易，尽管许多人愿意被他拯救，但很少有人愿意从基督那里寻求全部的救赎，并不愿意从所有的罪恶中得到拯救，而是愿意让一些罪恶在他们的灵魂中继续存在；他们不是在心里准备好像他们所说的那样，太 8.29。你来是要在时候以前折磨我们吗？当基督来拯救两个人脱离一群魔鬼的控制时，这两个人说的话，虽然是魔鬼在他们身上行动；所以当基督来带来救赎时，对我们的灵魂来说是一种折磨；这两个见证人使人痛苦，他们只是来拯救人的；把罪恶从灵魂中拔出来对人来说是一种折磨，正如你所读到的，使徒行传 16.19。 当使徒们驱逐了女仆身上的占卜之灵后，她们的主人看到他们的利益希望破灭，愤怒之下将他们石刑致死；现在，当人们不愿意被拯救，或者不愿意他们的孩子或仆人被拯救时，他们会不满于不能再在安息日撒谎、发誓、欺骗、买卖等行为中获得利益，他们无法忍受这一点；这是一个邪恶心灵的危险迹象，因此，尽管人们常说每个人都会选择基督作为救主，但如果我们真正考虑一下，我向你保证，用简单的英语来说，我们将不会得救；这是我们在关键时刻的决心。

It is a use of Trial that we are upon in this Discourse, and therefore to proceed to the next part of the point; those that have Christ for a Savior, they have him also for a Prince, Act. 5.31. God hath appointed him for a Prince, and a Savior; If you will have him for a Savior, you must have him for a Prince; resign up yourselves, you and yours, to be guided and governed by the Lord Jesus, though you have never so many strong oppositions, yet it must be so, Isa. 9.6. Unto us a Child is given, unto us a Son is borne; How shall I know that Christ is borne for me, and this Son is given to me? Why by this; The government shall be upon his shoulders; if the Son be given thee, then thou art wholly governed by him; and if thou beest so, then he is borne and given to thee, and thou shalt call his name Wonderful. If you can behold a wonderful glorious Majesty in Christ, and he to whom he is given, they shall acknowledge him their Counselor, the Prince of their peace; and to whom soever he is given, the government of him is upon their shoulders; know therefore whether he be your governor or no.
我们在这篇论述中使用了试验的方法，因此要继续讨论这个问题的下一部分；那些以基督为救主的人，也以他为君王，使徒行传 5:31。神指定他为君王和救主；如果你要他作为救主，你必须接受他作为君王；将自己和你的家人交托给主耶稣的引导和统治，即使你面对再多的强烈反对，也必须如此，以赛亚书 9:6。有一婴孩为我们而生，有一子赐给我们；我如何知道基督为我而生，这子赐给我呢？通过这个：政权必担在他的肩上；如果这子赐给了你，那么你就完全受他的统治；如果你是这样的人，那么他为你而生，赐给你，你要称他为奇妙。如果你能看到基督和他所赐给的人中的奇妙荣耀的威严，他们将承认他是他们的谋士，他们的和平之君；无论他赐给谁，他的统治都在他们的肩上；所以要知道他是否是你的统治者。

And two things there be in having Christ for our Prince, to open them plainly to you.
有两件事情是拥有基督作为我们的君主的好处，我将直接向你们解释清楚。

First, when you resign up yourselves, to be wholly ruled by him in all your paths, so as that you lean not to yourselves not so much as in one thought, but all your thoughts stand in subjection to his will, 2 Cor. 10.4, 5. The weapons of our warfare are not carnal, but mighty through God to cast down every high imagination, and to bring into captivity every thought to the obedience of Christ. God leaves us not one thought free, nor are we willing to have our thoughts free, Prov. 12.15. The thoughts of the righteous are right; that is, they come from a right rule, the Word of God, and aim at a right end, the glory of God; not a man that hath his part in the Lord Jesus but his thoughts are right.
首先，当你们重新投身于他的统治之下，使自己完全顺服于他的旨意，以至于你们不再倚靠自己的思想，而是所有的思想都顺服于他的旨意，哥林多后书 10 章 4、5 节。我们争战的兵器并非属肉体的，却是借着神有能力攻破各样的坚城，将各样的自高之事和一切攻高自傲的东西攻破，使一切的意念都顺服基督。神不让我们的任何一个思想自由，我们也愿意让我们的思想不再自由，箴言 12 章 15 节。义人的思念是公正的，也就是说，它们来自正确的准则，就是神的话语，并且以正确的目标为导向，即神的荣耀；只有那些在主耶稣里有份的人的思想才是正确的。

Object. You say, But who hath his thoughts so rectified and set upon the Lord Jesus; but he hath many vain, and covetous, and proud, and stubborn thoughts? Who can say, I have kept my heart clean? who can say, that every thought in him is subdued to the obedience of Christ?
目标。你说，但是谁能够如此纠正自己的思想并专注于主耶稣？但他心中有许多虚荣、贪婪、骄傲和固执的思想。谁能说，我保持了纯洁的心灵？谁能说，在他身上的每一个思想都服从基督的命令？

Answ. It is true that you object, for Jer. 4.14. It is a complaint, and an earnest speech; O Jerusalem, wash thy heart from thy wickedness that thou mayest be saved, how long shall thy vain thoughts lodge within thee? So that you see a man that would have salvation by Christ, he must be content to subject all his thoughts to Christ, and not leave one vain thought to lodge within him. It is true, Satan may cause them to flutter in his mind, but he must give them no entertainment; it is one thing to have a sturdy Beggar that comes to the door, to rush into my house before I be aware, and enforce; and another thing to bid him welcome, and to bid him stay and lodge there all night, and to make provision for him; so it may be there is many a proud rebellious thought rushes in, and calls for this and that, and will be served in this and that, and every faculty, and part, and member must bestir itself to satisfy such a thought, and all must be as this thought will, and sometimes scars all the house, puts the whole man to agitation to consider what to do, to give it content; yet they who have Christ for their Savior, they will look to him for salvation from such sturdy thoughts as these be, they will not suffer them to lodge there, but get them out again, and are not at quiet, but the whole man is disturbed till they be dislodged, and cast out again; so they who have the Lord Jesus for their Savior, they must not give lodging to a vain thought, much less to a malicious, and proud, and desolate thought, or any other wicked thought whatsoever. It is true indeed, there is no Christian man but he will have vain thoughts come in upon him, but you shall observe this difference.
答案。确实，你反对，因为耶利米书 4 章 14 节。这是一个抱怨和认真的讲话；哦，耶路撒冷啊，洗净你心中的邪恶，使你得救，你虚妄的思想还要在你里面住多久呢？所以你看到一个想要通过基督得救的人，他必须愿意将他所有的思想都屈服于基督，不留下一个虚妄的思想在他心中。 是的，撒旦可能会让这些思想在他的脑海中飘荡，但他不能让它们得到满足；有一种情况是有一个强壮的乞丐来到门前，我还没意识到他就冲进了我的房子，强迫我；另一种情况是邀请他进来，让他留宿一晚，并为他提供食宿；所以可能有很多傲慢的叛逆思想冲进来，要求这个那个，要求在这个那个方面得到满足，每个能力、部分和器官都必须努力满足这样的思想，一切都必须按照这个思想的意愿进行，有时甚至会破坏整个房子，使整个人陷入困惑，考虑该怎么做才能使它满意；然而，那些以基督为救主的人，他们会寻求他来拯救他们免受这些强硬的思想的困扰，他们不会让它们留宿在心中，而是将它们赶出去，只有当它们被驱逐出去时，整个人才能恢复平静；所以那些以主耶稣为救主的人，他们不能让虚无的思想留宿，更不用说恶意、傲慢、孤独或其他任何邪恶的思想了。 确实如此，没有一个基督徒不会被虚妄的思想所困扰，但你会注意到这个区别。

First, a man that hath not Christ for his Prince, he hath not one good thought comes in his mind, or if it do, he doth not give it lodging there; all, or every imagination of his heart is evil, and that continually; the Original is (Omne figmentum) the whole frame of a man's heart; the bent and scope of his thoughts, the whole suggestion of them first and last, not a good thought comes in him. Many a man will say, it is very fitting, and meet it should be so, that one day we should turn home to God, but not to give entertainment to him at this time, but let him come another time, and then he shall have lodging; and so we deal with all good thoughts, that God suggests into our hearts; we like good thoughts well, and sometimes we are loath to give them offense, but yet are not willing to give them entertainment, but are more willing to be shut of them, and to turn them out of doors; but a godly man, if a good motion come into him, it is most welcome to his soul, and he entertains it with the gladness of his spirit; he sees it is of God his heavenly Father, and he lodges it in his heart, and conscience, and affection, and rejoices in it, and desires after it, and cherisheth it, and is loath to part with such thoughts when he is gotten into such a good frame.
首先，一个没有基督作为他的君主的人，他的心中没有一个好的念头，即使有，他也不会让它在心中停留；他心中的每一个想象都是邪恶的，而且是持续不断的；原文是（Omne figmentum），指的是一个人心灵的整个构架；他思想的倾向和目标，他们的整个建议从头到尾，没有一个好的念头出现在他心中。 许多人会说，这是非常合适的，应该如此，有一天我们应该回到上帝的家，但现在不是招待他的时候，让他另找时间来，那时他会有住处；我们对上帝激发在我们心中的一切美好思想都是这样对待的；我们很喜欢这些美好的思想，有时我们不愿冒犯它们，但也不愿招待它们，我们更愿意摆脱它们，把它们赶出门外；但对于一个虔诚的人来说，如果他心中涌现出一个好的念头，那对他的灵魂来说是最受欢迎的，他以喜悦的心灵招待它；他看到这是来自他的天父上帝，他将它留在他的心灵、良心和情感中，为此而欢喜，并渴望追求它，珍惜它，当他进入这样一个良好的状态时，他不愿与这样的思想分离。

Now I say therefore, this is a difference; a carnal man never gives entertainment to a good thought, nor do his thoughts ever aim at good ends, they never go higher then himself, and therefore never could good thought find lodging in him; out again it is thrust, sometimes somewhat courteously, sometimes discourteously, but however there it must not lodge, there is a world of matter to quench and damp it, and to use means to be shut of it; but it is not so with a true Christian, he entertains Christ as his Prince, and he will have every thought in him to be set upon him; if a wicked thought come into a carnal man's heart it is natural to him, it takes place, and is suffered to lodge there, anger rests with him all night, and he suffers the Sun to go down upon his wrath, Ephesians 4.26, 27. The Devil lodges there, and there he may rest, and he never takes pains to be cleansed of those evil thoughts, and he cares not how long they are there. But if a godly man have a wicked thought come upon him, he stirs up all the faculties of his soul, and the graces of the Spirit against it, and doth what he can to expel and banish it, and if he cannot prevail, then he will call for aide from his Prince, from Heaven, and will acquaint his dear Christian friends with it, and say; I am troubled with such thoughts of malice, and pride, and vanity, that I know not in the world what to do, they lie down with me, and they rise up with me, and therefore entreat their help; and as they look to Christian friends, so will they especially call to the Prince of their salvation, to save them from their vain thoughts, and much more from these wicked speeches, from these things they are most careful to be delivered; and therefore they stand not devising Plots against their Prince, but he will tell him, that such wicked rebellious thoughts devise mischief against him, and therefore he craves help against them; so did David in the like case, Psal. 139.33. Search me, and know my heart, and see if there be any way of wickedness in me. As if he had sent to heaven for a privy search, he would not have any one thought within him, but he would that God should know it, and therefore desires, that God would try and search, and know his thoughts; he was not like them of whom you read, Esa. 29.15. That dignity deep to hide their counsels from the Lord: but a child of God, would have God to be well acquainted with his thoughts; see if there be any way of wickedness in me, any wicked thought or vain affection in my heart, I have labored to find, and to cast them out what I can, but there may be many more that I know not, but search and try thou me, and lead me in the way that I shall go.
现在我说，这是一个区别；一个肉体的人从不招待好的思想，他的思想从不追求良好的目标，它们从不超越自己，因此好的思想永远无法在他身上找到住所；它被推出去，有时礼貌地，有时不礼貌地，但无论如何它都不能留下，有很多事情可以扑灭和抑制它，用各种手段摆脱它；但对于一个真正的基督徒来说，情况并非如此，他以基督为君王，他希望每一个思想都集中在他身上；如果一个邪恶的思想进入一个肉体的人的心中，那对他来说是自然的，它占据了位置，并被容许在那里停留，愤怒整夜伴随着他，他让太阳在他的愤怒上落下，以弗所书 4:26,27。魔鬼在那里住宿，他可以休息，他从不费力去洁净那些邪恶的思想，他不在乎它们在那里停留多久。 但是，如果一个虔诚的人心里冒出邪恶的念头，他会激发自己灵魂的所有能力和圣灵的恩赐来对抗它，并尽力驱逐和消除它。如果他无法成功，他会向他的君王——天堂寻求帮助，并告诉他亲爱的基督徒朋友，说：“我被邪恶、傲慢和虚荣的思想所困扰，我不知道该怎么办，它们与我同寝共起，因此请他们帮助。”正如他们寄望于基督徒朋友一样，他们尤其会呼求他们救恩的君王，拯救他们脱离虚妄的思想，更何况是这些邪恶的言语，他们非常重视摆脱这些东西；因此，他们不会策划反抗君王的阴谋，而是会告诉他，这些邪恶的叛逆思想正在策划对他的伤害，因此他请求帮助对抗它们；大卫在类似的情况下也是如此，诗篇 139:23-24：“神啊，求你鉴察我，知道我的心思，试炼我，知道我的意念，看在我里面有什么恶行没有。” 仿佛他已经派人去天堂搜寻，他内心没有任何一个念头，但他希望上帝知道，因此他渴望上帝试探、搜寻并了解他的思想；他不像你所读到的那些人，以赛亚书 29 章 15 节说的那样，他们深藏自己的计谋，不让主知道；但上帝的儿女希望上帝对他的思想非常了解；看看我是否有任何邪恶的行径，是否有任何邪恶的思想或虚荣的情感在我心中，我已经努力寻找并排除我所能找到的，但可能还有许多我不知道的，所以请你搜寻试验我，引导我走我应该走的道路。

Good thoughts are of everlasting use, and of everlasting durance, and they will continue to everlasting life, God's ways are everlasting ways, lead me in the way everlasting, thus a man hath every thought brought into subjection, though evil thoughts may come rushing in, yet he will not give them entertainment but complains of them to Christ, and such a man hath the Lord Jesus for his Prince; for he is not a Prince that only Governs the outward man, as earthly Princes do, who can take no hold of what we think, but God takes notice of our thoughts.
好的思想具有永恒的用途和持久的力量，它们将延续到永恒的生命，上帝的道路是永恒的道路，引导我走向永恒的道路，因此一个人将每一个思想都置于控制之下，尽管邪恶的思想可能会涌入，但他不会接纳它们，而是向基督抱怨，这样的人拥有主耶稣作为他的君主；因为他不是只统治外在的人，像世俗的君主那样，他们无法掌握我们的思想，但上帝注意到我们的思想。

And you may apply what I say of thoughts, to words and actions, and so make use of it to all.
你可以将我所说的思想应用于言语和行动，并在各个方面加以利用。

There be many men, that never think good thought, but lets wicked thoughts rest in them, can be wanton and unclean, &c. whatever it be that makes a thorough-fare in the heart, let it there lodge, let it come and go as it will, and that is part of the meaning of the high-way-side ground, it keeps, and is, a thorough-fare to all beasts, to all sorts of Travelers, to Thieves and Robbers, takes no notice of them, lets them come and go and stay as they list, then we have not Christ for our Governor, we do not put the Government of our thoughts, and actions upon his shoulders, and are not in subjection to him, but casts his cords from us, Psalm. 2.3. and say we will not have this man to reign over us, Lu. 19.22. what, is not our thoughts free? and are not our tongues our own? Psalm. 12.4. David takes them for Atheists that say, their tongues are their own; He prays that God would keep his lips, Psalm. 119. only God's people would have all that is in them bowed to the obedience of God's will: Some men there be that will not have God to rule over them, so marvelous is the prophaness of our hearts while we are carnal, that we that should be servants to God, we are not ashamed to make him a Servant to us, we were never subject to any man, nor do we mean so to be Pharaoh -like. Who is the Lord? I know not who he is. Notable is that you read, Esa. 43.34 besides that, I had no service from you, thou hast made me to serve, with, or under thy sins; see the desperate spirits of the hearts of the sinful sons of men, they draw in God to serve them, and he complains, that he is pressed under their sins, as a Cart is pressed under sheaves: men load the patience of God, and lay upon him, one bundle of wickedness after another; they lay so much wickedness upon him, till the patience of God will bear no longer, as long as ever he will bear, and suffer us to live in this world, we will load him with sheaves upon sheaves, load the very majesty of God, and his long sufferance, and make use of his Providence many times to serve our own lusts, we will do that which is wicked in Gods sight, because we can do it, and because God hath given us means to do it; we can maintain our pride and covetousness, and God gives us these gifts, and these liberties, and we will make God to serve with them, and here is a double service put upon God.
有许多人从不思考善念，而是让邪恶的思想在他们心中停留，可以放纵和不洁等。无论是什么让心中有一条通道，让它在那里停留，让它随心所欲地来来去去，这就是高速公路旁边的意义之一，它保持并成为所有动物、所有旅行者、盗贼和强盗的通道，对它们不予理会，让它们随意来去和停留，那么我们就没有基督作为我们的统治者，我们没有把思想和行动的管理权交给他，我们没有顺服于他，反而把他的绳索摆脱了，诗篇 2:3 说：“我们要挣开他们的捆绑，脱离他们的绳索。”路加福音 19:22 说：“我原知道你是严厉的人，没有种的地方要收割的，没有散的地方要聚敛的。”难道我们的思想不自由吗？我们的舌头不是属于我们自己吗？诗篇 12:4 说：“他们说：我们必能以舌头得胜，我们的嘴唇是我们自己的，谁能作我们的主呢？”大卫认为那些说他们的舌头是自己的人是无神论者；他祈求上帝保守他的嘴唇，诗篇 119。 只有上帝的子民才会将他们内心的一切都屈服于上帝的旨意：有些人不愿意让上帝统治他们，我们的心灵在我们还是属肉体的时候是如此亵渎，我们本应是上帝的仆人，却不以让他成为我们的仆人为耻，我们从未屈服于任何人，也不打算像法老那样屈服。谁是主？我不知道他是谁。你读到的以赛亚书 43 章是值得注意的。除此之外，我从你这里没有得到任何服务，你让我为你的罪行服务，或在你的罪行下服务；看看那些罪孽的人心中绝望的灵魂，他们将上帝拉进来为他们服务，而他抱怨说，他被他们的罪行压迫，就像一辆车被捆绑在一捆捆的麦束下一样：人们给上帝的忍耐力加重负担，一捆又一捆地加在他身上；他们给他加了那么多的罪恶，以至于上帝的忍耐力再也无法承受，只要他还能忍受并容许我们在这个世界上生活，我们就会给他加上一捆又一捆的罪恶，给上帝的威严和他的长久忍耐力加重负担，并经常利用他的恩典来满足我们自己的私欲，我们会在上帝眼中行恶，因为我们能够这样做，因为上帝给了我们这样做的手段；我们可以维持我们的骄傲和贪婪，而上帝给了我们这些恩赐和自由，我们会让上帝为我们服务，这里对上帝施加了双重的服务。

First we load his patience, and forbearance, by our continuance in sin; but besides that, we abuse the very gifts of God, as our wealth, and good parts of nature, and our common graces: And (by your leave) the very saving graces of God's spirit, we will not stick to abuse them against God; And is not this much rebellion, that we should make God to serve such a wearisome service, he is provoked every day, and weary to suffer us in a sinful course one day to an end; but when day after day, and year after year we lay load upon God's patience: and if he will suffer us long so he may; and if we do set God at liberty from his drudgery, it must be at the last gasp, and he shall be our Ruler then, if he will. Wonder not therefore if sometime God say, Rebellion is as the sin of witch-craft, 1 Sam. 15.23. And that is in a double respect.
首先，我们通过继续犯罪来消耗他的耐心和忍耐力；但除此之外，我们还滥用上帝的恩赐，如我们的财富、良好的天性和我们共同的恩典。并且（请原谅）我们甚至不惜滥用上帝的救赎恩典来对抗上帝；这难道不是叛逆吗？我们让上帝为我们提供如此繁重的服务，他每天都被激怒，疲倦地容忍我们一天又一天地走在罪恶的道路上；但当我们日复一日、年复一年地对上帝的耐心施加压力时，我们就像是在给上帝的耐心增加负担。如果他愿意，他可以长时间容忍我们；如果我们要让上帝从苦役中解脱出来，那只能在最后一息之时，他将成为我们的统治者，如果他愿意的话。因此，不要惊讶，如果有时上帝说，叛逆就像巫术的罪孽（撒母耳记上 15:23）。这是有两重意义的。

First, As you see a Witch gives her soul to the Devil, that she may have her mind fulfilled for her life time; so a Rebel deals with the devil, to have his own lusts fulfilled, he makes a Covenant with Hell and with the Devil, he is at an agreement, he knows he doth wickedly, but to serve his own turn, he is content to do it.
首先，正如你所看到的，女巫将她的灵魂献给魔鬼，以便她的一生都能得到满足；同样，叛逆者与魔鬼交易，以满足自己的欲望，他与地狱和魔鬼达成了契约，他达成了一致，他知道自己行恶，但为了达到自己的目的，他愿意这样做。

But secondly, As a Witch will have the Devil to wait upon her, so at last she will wait upon the Devil, so it is in this case: The Devil must serve a Witch all her life time, and she will serve the Devil at her death: Far more monstrous, is this wickedness in this kind, we will have God to serve us all our life time, and when death comes, we will do God this favor, we will serve him then: As a Witch deals with the Devil, so do we with God, he shall supply our occasions, and we will make use of his bounty to serve ourselves, but at last gasp God shall rule us, to do him all the service we can, and give him all good words, there is great and plenteous mercy to be found in him, and now we will do him all the honor we can. And will God be thus served, think you? do you think to put him off, as Witches put off the Devil, will he (think you) take your service then? Consider of it, This is to make God our Prince, when we give up ourselves to serve him.
但第二，就像女巫有魔鬼侍奉她一样，最后她将侍奉魔鬼，这种情况也是如此：魔鬼必须一生侍奉女巫，而她在死后将侍奉魔鬼：这种邪恶更加可怕，我们将让上帝一生侍奉我们，而当死亡来临时，我们将给上帝这个恩惠，我们将侍奉他：就像女巫与魔鬼交易一样，我们与上帝交易，他将满足我们的需求，我们将利用他的慷慨来为自己服务，但在最后一刻，上帝将统治我们，尽我们所能为他服务，并给他所有美好的话语，他有伟大而丰富的怜悯，现在我们将尽我们所能来尊崇他。你认为上帝会这样被侍奉吗？你认为你能像女巫对待魔鬼那样对待他，他会接受你的侍奉吗？好好考虑一下，当我们奉献自己去侍奉他时，这就是让上帝成为我们的王子。

There is a second thing, wherein the having of Christ for a Prince doth stand: And it requires, that you do all your service to him, as to a Prince, it should all be Princely service, such as becomes a Prince, Mal. 1.8. When you bring that which is torn or lame, offer it to your Prince, and see if he will accept it. Implying, that God is a Prince, and if a Prince, then where is his Princely service, if you will serve him, serve him of the best of that you have: God looks for no more but what you have; but when you come and offer him a lame & peremptory Sacrifice, and be loath to come off with the fat and strength of your affections, and are loath to crucify your dearest lusts, then you deal not with God, as with a Prince, you offer him such a Sacrifice as is loathsome to him: God curses such Deceivers who have in their flock a male, and sacrifice unto the Lord a corrupt thing. For I am a great King saith the Lord of Hosts; to pretend him to be a Prince, and yet to serve him like a Peasant, this God curses; God accepts Abels Sacrifice, because he brought the fattest and best of the flock to sacrifice, Gen. 4. When we bring the strength of our hearts, the fat of our strength, this God accepts, and then we offer to him as to a Prince.
有第二件事，即拥有基督作为君主的地位：这要求你将所有的事奉都献给他，如同对待一个君主，应该是君主般的事奉，像一个君主应该有的那样，玛拉基书 1:8。当你带来那些被撕裂或瘸腿的东西时，献给你的君主，看看他是否会接受。这意味着上帝是一个君主，如果是君主，那么他的事奉在哪里呢？如果你要事奉他，就要用你所拥有的最好的来事奉他：上帝不要求你拥有更多，只要你拥有的；但当你来献上一个瘸腿和敷衍的祭品时，不愿意用你的感情的肥沃和力量来献上，不愿意钉死你最亲爱的欲望，那么你就不是在与上帝交往，如同与一个君主交往，你给他献上了他所憎恶的祭品：上帝咒诅那些在他们的羊群中有雄性的欺骗者，并向耶和华献上腐败之物的人。因为我是伟大的君王，万军之耶和华说；假装他是一个君主，却像一个农民一样事奉他，这是上帝所咒诅的；上帝接受亚伯的祭品，因为他带来了最肥美和最好的羊群来献祭，创世记 4 章。 当我们带着我们心灵的力量，我们力量的脂肪，这个上帝接受，然后我们把它献给他，就像献给一个王子一样。

Notable was that speech of David, 2 Sam. 24.24. I will not offer to God, a Sacrifice of that which will cost me nothing. A man offered royally to the King; I give them all freely to thee; As a King, he gave to the King: If a man give to a King, he must give of the best he hath, behold all are thine. And as if David should say; If you will be so bountiful to me, shall not I much more that am a King, give like a King, to the King of Kings? We must give our best strength, the best we have of anything to God. I and my household will serve the Lord, Josh. 24.15, All is little enough to give to God; make it a point of our service in our best duties, this God looks for, we should do it the best we can; If we would have him for a Prince, and as to a Prince, we should freely part with all.
大卫的演讲非常引人注目，撒母耳记下 24 章 24 节。我不会向上帝献上不花费我任何代价的祭品。一个人慷慨地向国王献上了礼物；我将所有的一切都自由地给予你；作为国王，他向国王给予了；如果一个人向国王给予，他必须给予他所拥有的最好的，看哪，一切都是你的。好像大卫要说的是：如果你对我如此慷慨，那么作为一个国王，我难道不应该更像一个国王一样，向万王之王奉献吗？我们必须将我们最好的力量，我们所拥有的任何东西最好的给予上帝。我和我的家人将侍奉主，约书亚记 24 章 15 节，给上帝的一切都是微不足道的；在我们最好的职责中，这是上帝期望的，我们应该尽力而为；如果我们希望他成为我们的君王，并且像对待君王一样，我们应该毫不犹豫地放弃一切。

And therefore to conclude this point, know, that this point is the principal sum of the Gospel, and this duty is of great necessity; And let us therefore sum it up together, and lay it to our own hearts: You would know whether you have life or no; if you have life, you have Christ. How will you know that? Ask then your hearts this question; Hath God exalted Christ to be a Prince, and a Savior to you? Consider, if you have Christ for a Savior and a Prince, And if you so have him, then you have the Son; and if you have the Son, you have life: And therefore meditate upon this seriously, do you find your hearts looking to Christ for salvation, in whatsoever distresses you are in? Some will say I am in distress, and anguish of soul, comfortless in my spirit and troubled with fear of God's wrath, and sense of the torment of Hel. Another man saith, I am in distress through bodily weakness, and sickness; another says, I am in distress through great poverty; another in debts; another is in distress through the great untowardness of Wife, and Children, and Servants, these be deep and great distresses; yet consider, Christ is a Savior, from all distresses, God hath not limited his salvation to this, and that, but it reaches all the evils we are subject to; then whether doth thy heart look, and upon whom doest thou wait for salvation? If thy heart tell thee, that in the midst of all these desertions thou lookest for salvation from the Lord Jesus, and thine eyes are unto him, and thou doest find thy spirit willing to wait for salvation from him; then thou hast him for thy Savior, and he will save and redeem thee from them all, and it is an evident argument we have him for a Savior.
因此，为了总结这一点，要知道，这一点是福音的主要要义，这个责任非常重要；因此，让我们一起总结一下，并将其铭记在心：你想知道自己是否有生命吗？如果你有生命，那么你就有基督。你如何知道呢？那么问问你的心：上帝是否使基督成为你的君王和救主？考虑一下，如果你有基督作为救主和君王，那么你就有了儿子；如果你有了儿子，你就有了生命。因此，请认真思考一下，你是否发现自己在任何困境中都在寻求基督的拯救？有些人会说，我处于困境中，灵魂痛苦，心灵无法得到安慰，对上帝的愤怒和地狱的痛苦感到恐惧。 另一个人说，我因身体虚弱和疾病而困扰；另一个说，我因极度贫困而困扰；另一个因债务而困扰；另一个因妻子、孩子和仆人的不顺从而困扰，这些都是深重的困扰；然而请考虑，基督是拯救者，能从所有困扰中拯救我们，上帝的救恩并不局限于某些特定情况，而是涵盖我们所遭遇的一切困扰；那么你的心向何处，你期待谁来拯救你？如果你的心告诉你，在所有这些抛弃中，你期待主耶稣来拯救你，你的眼目望向他，你的灵魂愿意等待他的拯救；那么你已经拥有他作为你的救主，他将拯救并救赎你脱离一切困扰，这是我们拥有他作为救主的明显证据。

But if in our dangers and distresses we look to this and that means, and to this and that friend, and sometimes put ourselves to flight from Pestilence, and Famine (though in some cases we lawfully may) if thou doest only consider lawful means, and usest them according to God's will, and for God's honor, then thou waitest upon God for salvation, else not; If thou lookest to him which hideth his face from the house of Israel; if God hide his face from Church and Common-wealth, and yet our eyes are towards him, and we know not what to do, for our Consciences, and Liberty, and Estates, and health, and peace, &c. But our eyes are unto Christ, such a look at Christ is a saving and healing look; and as they were saved and healed by looking at the brazen Serpent, Numb. 21.9. so truly the Son of Man is exalted, that whosoever looks for salvation from him should receive it, though they be not yet come to the full persuasion that the Lord is their God, as they shall in time come to; but if they look with a wist sad look at him, and rest not satisfied till salvation come, this makes him their Savior; Look unto me, and be ye saved. But if we look to friends, and means, and our own hands, and doings, then no hope of salvation from him.
但是，如果在我们的危险和困厄中，我们寻求这个和那个方法，寻求这个和那个朋友的帮助，有时候逃离瘟疫和饥荒（尽管在某些情况下我们可以合法地这样做），如果你只考虑合法的手段，并按照上帝的旨意使用它们，为了上帝的荣耀，那么你就在等待上帝的拯救，否则不会；如果你仰望那位从以色列家中掩面的上帝；如果上帝从教会和国家掩面，而我们的眼睛却朝向他，我们不知道该怎么办，为了我们的良心、自由、财产、健康和和平等等。但是我们的眼睛注视着基督，这样一种注视基督的方式是拯救和医治的方式；正如他们通过注视铜蛇得到拯救和医治一样（民数记 21:9），人子也被高举起来，凡是寻求他拯救的人，即使他们还没有完全确信主是他们的上帝，他们也会在未来确信；但是如果他们以一种渴望的悲伤的眼神注视着他，并且不满足于拯救未到来，这就使他成为他们的救主；仰望我，就必得救。 但是如果我们寄望于朋友、手段和我们自己的双手和行动，那么就没有从他那里得到救赎的希望。

There is this difference between the Cony and the Hare, the Cony is a thing not strong, yet reckoned among the wise people; when they hear the noise of a Dog, they run to their rock and shroud themselves, and so are safe; whereas the wild Hare hath no help but her heels, she runs through Fields and pastures, runs every way, but hath no protection, but her heels, and is of all Creatures most destitute: So if we run to the Lord Jesus for deliverance from all our evils, he will spread a wing of preservation over us; but if we run to any Creature we can have no rest, nor peace, and then it argues we have no Christ, because no Savior; and no Savior, because we look not to him. And if you look to him to save you from your miseries, and not from your sins, you have him not as a Savior; you would be excused in this and that, spare me but here only; Felix would be spared in his Delilah, but if you would be spared, in any sin excused for, nor parting with any iniquity, then you have not Christ for your Savior; remember what our Savior said to the man, Joh. 5.6. Wouldest thou be made whole? He said, Yea Lord, and he was healed. So this is the point, Wilt thou be made whole? If God so far turn the stream of our hearts, that unfeignedly we would be made whole, not a member in our bodies but we would have it healed; we would not have an unclean lust in our souls, but we would be perfectly made whole; would we be saved from all our sins? then we have him for our Savior; and there is not a sin in us but we shall be healed of it, and this is life, to look to Christ for universal salvation.
兔子和野兔之间有这样一个区别，兔子虽然不强壮，但被智者们所认可；当它们听到狗的声音时，它们会跑到岩石后面藏身，从而保证安全；而野兔只能依靠自己的脚跑，它在田野和牧场上四处奔跑，但没有任何保护，只有自己的脚，是所有动物中最无助的。所以，如果我们向主耶稣寻求拯救，他会为我们铺展保护的翅膀；但如果我们向任何创造物寻求，我们将无法得到安息和平静，这表明我们没有基督，因为没有救主；没有救主，因为我们没有仰望他。如果你仅仅寻求基督拯救你脱离困境，而不是脱离罪恶，那你并没有他作为救主；你可能会为这个那个找借口，只在这里饶恕我；费利克斯想要在他的得拉弥拉身上得到饶恕，但如果你想要在任何罪恶中得到饶恕，不肯放弃任何邪恶，那你就没有基督作为你的救主；记住我们的救主对那个人说的话，约翰福音 5:6：“你要痊愈吗？”他说：“主啊，我愿意。”然后他得到了医治。所以，关键是，你愿意得到痊愈吗？ 如果上帝如此改变我们心灵的流动，使我们真诚地渴望得到完全的痊愈，我们不仅希望身体的每个部分都得到治愈，我们的灵魂也不会有不洁的欲望，我们希望得到完美的痊愈；如果我们希望从所有的罪恶中得救，那么我们必须接受他作为我们的救主；我们身上没有一种罪恶是不能被治愈的，这就是生命，要寻求基督的普遍救赎。

And so consider, have you Christ for a Prince? Are your hearts willing to subject every thought unto him? you say, you are somewhat unwilling to it, but doth not the Apostle say; Every thought must be brought into subjection to the Gospel of Christ, into captivity; and were it not better to be free, and voluntary. It is true, God's people know that when they were first brought on to God, they were carried captive, and drawn, John. 6.44. but afterwards they find the service of Christ to be perfect freedom, and therefore how lookest thou at thy thoughts, for I principally take notice of them. Art thou not willing that a vain thought should lodge within thee? thoughts of pride, and of revenge come into thy heart, but what entertainment dost thou give them? Doth Satan when he comes find thy house fit for his purpose? If thou give these Guests such entertainment, then thou hast not Christ for thy Prince, but if they come like stubborn Rebels into thy house, and they disturb thee, and thou call to thy friends to help thee, and thou criest out to thy Prince in Heaven for a privy search to be made, to find them out, and would not have any one wicked thought to rest in thy heart, then thou hast Christ for thy Prince, but if thou givest them willing entertainment, and lodgest them next thy heart, and fattest and feedest thyself in such thoughts of wrath, and lust, and hugs them in thy bosom, then thy heart stands in rebellion against God; if these rebellious lusts be thy friendly companions, then God is not at peace with thee; but if thou beest burdened with them, as Soldiers come into the houses of men that live in the Palatinate, and they are forced to entertain them, but if thou wouldest cast them out, then thou hast Christ for thy Prince; but if you refuse his government, and your thoughts are your own, and you will have God to serve your turn, and you burden his patience with one wicked course after another, and you make use of God's patience to the sinful provocation of his wrath; and you deal with God as Witches do with the Devil, he shall serve you now, and you will serve him when you die. Consider what sacrifice you offer to God, anything is good enough for God, and the ways of his grace is a burden to you, then you have him not for your Prince. Now in the name and fear of God, consider what hath been said, everyone take his portion, and the Lord give you a good understanding in all things.
所以请考虑一下，你是否将基督视为君王？你的心愿意将每一个思想都屈服于他吗？你说，你有些不愿意，但使徒不是说过吗？每一个思想都必须顺服于基督的福音，被俘虏；难道不是更好地自由和自愿吗？诚然，神的子民知道，当他们初次接触神时，他们被掳去，被拖来，约翰福音 6 章 44 节。但后来他们发现基督的服侍是完全自由的，所以你如何看待你的思想，因为我主要注意它们。你不愿意让虚浮的思想寄宿在你里面吗？骄傲和复仇的思想进入你的心，但你给予它们什么待遇？撒旦来的时候，他是否发现你的房子适合他的目的？如果你给这些客人提供这样的款待，那么你就没有基督作为你的君主；但如果他们像顽固的叛逆者一样闯入你的家，打扰你，你向朋友求助，向天上的君主呼喊，要求进行秘密搜查，找出他们，而且你不愿意心中有任何邪恶的念头，那么你就有基督作为你的君主；但如果你愿意款待他们，把他们安置在你的心旁边，沉溺于愤怒和欲望的思想中，抱着他们在怀里，那么你的心就对抗上帝；如果这些叛逆的欲望是你友好的伴侣，那么上帝与你不和睦；但如果你为此感到负担，就像士兵闯入居住在巴拉丁地区的人的房子，他们被迫招待他们，但如果你想把他们赶走，那么你就有基督作为你的君主；但如果你拒绝他的统治，你的思想是属于你自己的，你要上帝为你服务，你用一次又一次邪恶的行为来考验他的耐心，你利用上帝的耐心激怒他的愤怒；你对待 与上帝一样，巫师与魔鬼相连，他将为你服务，而你将在死后为他服务。考虑一下你向上帝献上的牺牲，任何东西都足够好，上帝的恩典之路对你来说是个负担，那么你就不是他的王子。现在以上帝的名义和敬畏之心，考虑一下所说的话，每个人都拿出自己的份额，愿主在一切事情上给你一个良好的理解。

SERMON VII. - 1 JOHN 5.12.
讲道第七篇 - 约翰一书 5:12。

He that hath the Son, hath life, and he that hath not the Son, hath not life.
有子的人有生命，没有子的人没有生命。

We now come to a third head of Signs, by which it may appear whether we have Christ or no, and that is from the third word in the Text (which is Life) for it is an Argument of like strength and value, to argue the one from the other. He that hath the Son hath life, and he that hath life, he hath the Son; and therefore now at this time to open to you some signs, or marks by which it may appear to us whether we have life, or no; that Spiritual Life here spoken of: to wit, the life of righteousness in our Justification, and of Sanctification, of comfort and consolation, and of eternal glory.
我们现在来到第三个标志的头上，通过这个标志可以看出我们是否拥有基督，这个标志来自于经文中的第三个词（生命），因为从一个标志推断另一个标志的力量和价值是相等的。拥有子的人有生命，拥有生命的人也有子；因此，现在是时候向你们展示一些迹象或标记，通过这些迹象或标记我们可以知道我们是否拥有生命，也就是所说的属灵生命：也就是我们在称义中的公义生命，以及成圣、安慰和安慰的生命，以及永恒的荣耀的生命。

And the signs of Life are of three sorts; either you may discern the life of God's Grace by the causes of it, or by the effects of it; or by the qualities and properties of it, as we call them.
生命的迹象有三种：你可以通过其原因来辨识上帝恩典的生命，也可以通过其效果来辨识；或者通过其特质和属性来辨识，正如我们所称之的。

First; for the Causes, the Holy Ghost usually sets forth the causes of our Spiritual life, and if we find these causes to have been the work of that life, which we conceive our souls to be endued with, we may from thence argue the truth of our Spiritual life, and from thence the truth of our fellowship with Christ.
首先，关于原因，圣灵通常阐述我们属灵生命的原因，如果我们发现这些原因是我们所认为的灵性生命的产物，我们可以从中推断出我们属灵生命的真实性，以及我们与基督的交通的真实性。

For the first; The first cause of our Spiritual life, is the holy and gracious will of God, I am. 1.18. Of his own will begat he us; It is that therefore to this life by which we are begotten, for all generation is unto life, it is of his own will that we are begotten to this life.
首先，我们属灵生命的第一个原因是上帝的圣洁和恩慈的旨意，我是。1.18.他按自己的旨意使我们重生；因此，我们重生于这个生命，因为所有的生命都是为了生存，我们重生于这个生命是按照他的旨意。

And the Apostle John sets it forth, by the removal and denial of all other causes, John 1.13. We are borne not of flesh nor of blood, nor of the will of man, but of God: Not of bloods. Not of godly parents; for men may have godly Parents, and yet themselves degenerate, and therefore it is not to be ascribed to parentage, it is not from the parentage, but from the Covenant, and from God's will in the Covenant, that begets a child of God, nor is it of the will of the flesh; that is, of corrupt nature, nor of the will of man, nor of the best pains that they can take, though they take much pains for us, yet all may be in vain, so as that unless God set in with Christian friends, and with the blood and Covenant of our Ancestors, we shall not be brought on to live a spiritual life in God's sight. It is that which God himself speaks of in Ezek. 16.6. When we were yet in our blood, yet God said to us live. When we were in our blood, like an infant, gasping for natural life, and ready to perish, even then when none could help us, then God said to us live, and then we lived in his sight. And therefore in a word, you may take this for an evident sign of the true life of grace, where ever you find the work of grace wrought in any soul, you shall find the heart speaking of it, as the work of God's own hand. Take you a man in the estate of nature, and he will say, God be thanked he had always a good mind, and his parents would never say no less of him, but he was always a toward and hopeful child he thanks God; and thus a man will speak that is only well nurtured, he will say, it is a work that was ever in him, and he ever thought so of himself: But now take another man, that is indeed borne to a new life, and hath this life in him that springs from Christ, he will tell you as Paul was wont to say, Gal. 1.15, 16. When it pleased God to separate me from my mother's womb, and called me by his grace. There you shall as in a pattern discern what the manner of the expression of a living soul is, he doth not say it was wrought when he had a good mind to hear such a man, or to take such a course, so it may be will flesh and blood say, but when you come to a heart that indeed lives in God sight, he expresseth himself thus: but when it pleased God it was done. I for my part ran clean another way, I never had a desire after God, I had indeed a kind of form and show, and could comply myself to my Governors and Neighbors; that I might be flattered and encouraged by them, and I should never have taken better course of myself; but when it pleased God to call me by his grace, there is the life of a Christian, he fetches his life from the highest heavens; It pleased God to call me by his grace, and to reveal his Son in me; when it pleased him to show me the estate of my soul, and the sinful rebellion of my heart and when he revealed Christ, not so much to me, as in me, he was revealed to him, in Act. 9. in the first vision and work upon him; but when he revealed Christ in me, then he went that way the Holy ghost led him. Thus you shall easily discern it plainly; though it be hidden in the pleasure of God, yet it will show itself evidently in the expression of a Christian man, when he comes to speak of the life of his spiritual estate, they never attribute it to good inclination, nor to the good instructions of others, but they say, when it pleased God, thus and thus to reveal himself in me, when he shown me myself, when God laid about to find which way to hem me in, then it pleased God to do it, and since then I have lived.
约翰使徒通过排除和否认其他原因来阐明这一点，约翰福音 1:13。我们不是由血肉之躯所生，也不是由人的意愿所生，而是由上帝所生：不是由血脉。不是由虔诚的父母；因为人可以有虔诚的父母，但他们自己可能堕落，因此这不能归因于血统，而是归因于约定和上帝在约定中的意愿，使一个人成为上帝的儿女，也不是由肉体的意愿；也就是说，不是由腐败的本性所生，也不是由人的意愿所生，即使他们为我们付出了很多努力，但所有这些可能都是徒劳的，除非上帝与基督徒朋友以及我们祖先的血脉和约定同在，否则我们将无法在上帝的眼中过上属灵的生活。这就是上帝在以西结书 16:6 中所说的。当我们还在血脉中时，上帝对我们说活下去。当我们还在血脉中，像一个渴望自然生命的婴儿，即使没有人能帮助我们，上帝仍然对我们说活下去，然后我们在他的眼中活着。 因此，总的来说，你可以把这看作是恩典真实生命的明显迹象，无论你在任何灵魂中找到恩典的工作，你都会发现心灵在谈论它，就像是上帝亲手的工作一样。拿一个处在自然状态的人来说，他会说，感谢上帝，他一直有一个好心灵，他的父母也从不对他有任何负面评价，他一直是一个有前途和有希望的孩子，他感谢上帝；而一个受过良好教养的人会这样说，这是他一直以来的工作，他一直这样认为自己。但是现在拿另一个确实诞生于新生命，并且拥有这源自基督的生命的人来说，他会告诉你，就像保罗常说的那样，加拉太书 1 章 15、16 节，当上帝喜悦将我从母腹中分别出来，并以他的恩典召我。在那里，你可以看到一个活着的灵魂表达方式的样本，他并不说这是在他有心愿听这样的人或者采取这样的方式时产生的，肉体和血肉可能会这样说，但当你遇到一个确实在上帝眼中活着的心时，他这样表达自己：但当上帝喜悦时，这就完成了。 我本人则走了另一条路，我从未对上帝有过渴望，我只是表面上有一种形式和外观，可以顺从我的统治者和邻居，以便受到他们的奉承和鼓励，我从未对自己采取更好的方式；但当上帝以他的恩典召唤我时，这就是一个基督徒的生活，他从最高的天堂中获取他的生命；上帝以他的恩典召唤我，并在我里面启示他的儿子；当他愿意向我显示我灵魂的状态和我心中的罪恶反叛时，当他启示基督时，不仅仅是向我启示，而是在我里面启示他，就像在使徒行传 9 章中的第一个异象和对他的工作中；但当他在我里面启示基督时，他就按照圣灵引导他的方式前进。 因此，你将很容易明显地辨认出来；尽管它隐藏在上帝的喜悦中，但当一个基督徒谈论他属灵状态的生活时，它将明显地表现出来，他们从不将其归功于良好的倾向，也不归功于他人的良好指导，而是说，当上帝喜欢时，他这样那样地向我显现，当他向我展示了我自己时，当上帝开始寻找如何将我困住时，那时上帝喜欢这样做，从那时起我就活着。

A second cause of my spiritual life is, The Word of God; the word of Promise, for so the Apostle tells you; Not all that are of Abraham, are the seed and children of Abraham; but the children of the Promise, are counted for the spiritual seed: That seed which is elected of God, and chosen to everlasting life, that is the seed of Promise: That is, such as are begotten of some promise of God or other, Every Isaac is a Son of the promise. And least you should think it peculiar to Isaac alone, the Apostle opens it sweetly, in Gal. 4.28. As a thing common with Isaac to all the people of God; it is a like Privilege given to the Galatians, and to all others that were born of God: We brethren are children of the Promise; it was not peculiar to Isaac alone to be borne of the Promise, and yet of the Promise he was borne, in a kind of peculiar manner; for before he was born, God gave Isaac to Sarah by promise, and by virtue of that promise was he borne, even a natural life: Now so far indeed it was a special peculiar Prerogative to Isaac and Jacob: but the Apostle would from thence gather; that the spiritual birth of us all, is by a word of promise; All of us, one and other is born, by a word of Providence, but if we speak of our spiritual birth, then we brethren are children of the Promise. So that you shall observe this to be a holy truth of God; That every child of God, is borne of the promise of God: So that then hast thou a new birth, and dost thou live a new life. Tel me then, what promise was it that did beget thee to God, that begat thee to this new life? What Word of God was it, by which thou wast begotten? it is a general speech, that in Ro. 10.17. Faith cometh by hearing, and by the doctrine of faith preached, Gal. 3.5. that is, the Gospel of faith; so that this is the point: There is some promise which being reported to the soul in the ministry of the Word, is laid hold upon by the hearts of God's people, the same Word of promise, working that faith in the heart, by which the soul cleaves to such a promise. Then do but consider, if thou beest borne of God, what cause was there of thy birth? wast thou born of that Word of God, or of thine own conceit, or of the good opinion of Christians? or is there some Word of God, which thou hast placed thy confidence in, and upon which thou hast been reformed; and since that day to this, God hath turned thy heart and way to another course, and given thee to live in his sight? It is true, it may be many a good soul cannot readily tell you, what promise did first bring them on to God; but though thou canst not always tell, yet a word of promise it was; and ordinarily, a word of Promise which the word preached did apply to thy soul, and caused thy heart to reach forth and to lay hold upon it; but though thou beest not always able to reckon up the first Promises, yet this I say: And mark it, there is no Christian soul, but hath some promises of God on which his heart is stayed upon, and by which his life is nourished, which argues it was bred of those promises, of which it is now fed, though a man be not always able to tell what promise it was; sometimes a word of reproof or of counsel, may sink deep into a man, when God sets it well on; and may make a deep impression in the heart of a man; And may so turn about the course of their lives, as that thereby they may reform all common and outward, and known soul sins, which before was ever cause and matter of reproof, but that is not so safe a work of Christ, not such a strong evidence of our spiritual life, when such a word of reproof or counsel hath set us in such a course, and we have thereupon refrained gaming and breaking of the Sabbath, and vain fashions; this is well, but it is not so safe a sign of our new birth; for this may befall even an hypocrite, he may be so convinced by a word of grace, and wise counsel, as may strongly turn the stream of his course another way; and yet be without any life and power of godliness, only the word of promise is able to work grace, and life in the heart of a man.
我灵性生活的第二个原因是神的话语；应许的话语，正如使徒告诉你的那样；并不是所有属于亚伯拉罕的人都是他的后裔和子孙；而是那些应许的子孙，被视为属灵的后裔：那些被上帝选中并选择到永生的种子，就是应许的后裔：也就是说，那些由上帝的某个应许所生的人，每一个以撒都是应许的儿子。免得你认为这只属于以撒，使徒在加拉太书 4 章 28 节中甜美地解释了这一点。 作为以撒对上帝的众人都是共同的事情；这是给加拉太人和所有其他信奉上帝的人的相似特权：我们弟兄是应许的子女；只有以撒独特地成为应许的子女，并不是特有的，然而他确实是应许的子女，以一种特殊的方式；因为在他出生之前，上帝凭借应许将以撒赐给撒拉，凭借这个应许，他得以出生，拥有一种自然的生命：确实，这在某种程度上是以撒和雅各布的特殊特权；但使徒从中得出结论：我们所有人的属灵诞生都是通过应许的话语；我们所有人，彼此都是通过上帝的话语而诞生，但如果我们谈论我们的属灵诞生，那么我们弟兄就是应许的子女。因此，你应该注意到这是上帝的圣洁真理；每一个上帝的子女都是由上帝的应许所生的：所以当你有了新的诞生，过上了新的生活，那么告诉我，是哪个应许使你归向上帝，使你得到这个新的生命？是上帝的哪个话语，使你得以诞生？在罗马书 10:17 中有一个普遍的说法。 信仰来自听闻，以及通过传讲的信仰教义，加拉太书 3 章 5 节。也就是说，信仰的福音；因此，关键在于：有一些应许在道的事工中向灵魂传达，被上帝子民的心所抓住，同样的应许之道，在心中产生信心，使灵魂依附于这样的应许。那么，请思考一下，如果你是上帝所生的，你的出生有什么原因？你是由上帝的话语生的，还是由你自己的想法，或者基督徒的好意所生？或者有上帝的话语，你对此寄予了信心，并且从那天起，上帝已经转变了你的心意和行径，使你能在他的眼前活着？确实，许多善良的灵魂可能无法立即告诉你，是什么承诺首先引导他们走向上帝；但尽管你不总能说得清楚，但它肯定是一个承诺的话语；通常，这是一句预言的话语，被传道的话语应用到你的灵魂上，使你的心伸出手去抓住它；尽管你不总能列举出最初的承诺，但我要说的是：请注意，没有一个基督徒的灵魂，没有一些上帝的承诺可以使他的心停留在上面，并以此滋养他的生命，这表明它是由这些承诺培育而来的，尽管一个人并不总能说出是哪个承诺；有时，一句责备或劝告的话语，当上帝使其生效时，可能会深深地影响一个人，对一个人的心产生深刻的印象；并且可以改变他们生活的轨迹，从而使他们改正所有常见、外在和已知的灵魂罪恶，这些罪恶以前一直是责备的原因和事实，但这并不是基督的安全工作，也不是我们属灵生命的强有力证据，当这样一句责备或劝告的话语使我们走上这样一条道路时，我们因此而戒除了犯罪和破坏安息日，以及虚浮的时尚；这是好的，但这并不是我们新生命的安全标志；因为这甚至可能发生在伪君子身上，他可能被恩典的话语和明智的劝告所说服，以至于强烈改变他的行为方式；然而，他可能没有任何敬虔的生命和能力，只有应许的话语能够在人的心中产生恩典和生命。

For the Ground of the Point is this, we cannot have a spirit of life wrought in us by the works of the Law, nor by the words of the Law. Gal. 3.5. He that ministereth to you in the spirit, and worketh miracles, doth he it by the works of the Law? As if he should say, did ye ever receive the grace of Christ, by the works of the Law? or by the counsel of the Law, or by the commandments of the Law? or by the reproofs reached forth from the Law; he excludes it as impossible, and as no ways able to do it, verse. 21. And therefore he doth ever lead us unto some word of the Gospel, to some promise of grace for the ground of all our spiritual life; as if ever we would be able to say, we are begotten to a new Inheritance, we must be able, and are able to say, we have some word of Promise, which hath wrought this in our souls, which hath bowed us to look to Christ, and to cleave to him for strength, and increase, and groweth in grace.
因此，关键的原因是，我们不能通过律法的行为或律法的言辞在我们内心中产生生命的灵。加拉太书 3:5 说：“那赐给你们圣灵，又在你们中间行神迹的，是因你们行律法呢？还是因你们听信福音呢？”就好像他在说，你们曾经通过律法的行为接受过基督的恩典吗？或者通过律法的指导、律法的命令或律法所传达的责备吗？他将这种可能性排除在外，认为这是不可能的，也无法实现，第 21 节。因此，他总是引导我们去寻找福音的某个话语，寻找恩典的某个应许，作为我们属灵生命的基础；好像我们要能够说，我们已经得到了一个新的产业，我们必须能够说，我们的灵魂中有某个应许的话语，这个话语使我们屈服于基督，依靠他的力量，增长并在恩典中成长。

For it is true indeed, The Works of the Law may indeed cut us off from some bad ways, but when it hath done so, it leaves us there; leaves us in an estate wherein we would not give offense, and would not displease men, that are grave and wise; And this we may reach unto without respect to the glory of God, or any inward regard of his holy fear, but when as we are quickened to live by virtue of some Promise, then the love of God constraineth us to live to obedience and good ends, then our respects can reach heavenly and spiritual ends.
因为事实确实如此，律法的行为确实可以使我们远离一些不好的方式，但是当它这样做时，它把我们留在那里；把我们留在一个我们不愿冒犯和不愿得罪那些庄重而聪明的人的状态中；而这一点我们可以在不考虑上帝的荣耀或任何内心对他的圣洁敬畏的情况下达到，但是当我们因为某种承诺而被激励去生活时，上帝的爱迫使我们顺服和追求善的目标，那时我们的关注可以达到天上和属灵的目标。

And therefore observe this as of necessary use for any man; that as he would be loath to be deceived in a counterfeit piece of money; so much more let him be careful in the main points of his everlasting estate: on this depends our having or not having of life. And therefore it behooves us to be sure that we be not disappointed in this great mystery of godliness, and consider seriously upon what your hopes and confidence was bred, and whence it was grounded.
因此，对于任何人来说，这是必要的使用方法，他会不愿意被伪造的货币欺骗；因此，他在他永恒的财产的主要问题上要更加小心：这决定了我们是否拥有生命。因此，我们有必要确保我们在这个伟大的敬神之谜中不会失望，并且认真考虑你的希望和信心是如何产生的，以及它的根基在哪里。

Quest. You will say; But is it not ordinary that the Word of the Law doth humble and cast down the heart and spirit before God, and cut them off from all confidence in the flesh, before they come to lay hold of the promise of grace in Christ?
你会说：但是，难道不是常态，法律的话语在人们来到基督里寻求恩典的应许之前，会使人的心灵谦卑、屈服于上帝，并使他们对自己的肉体毫无信心吗？

Answ. True, it is so indeed, That ordinarily, some word of the Law, some word of conviction prevails with the heart, and makes him in sense of sin, say to his Christian friends, what shall I do to be saved? this is true, but yet this is not it, that makes him a new man in God's sight, it may reach to the reformation of his outward man, and to the alteration of sundry of his former courses, which no means else could have reclaimed; but yet this makes him not live a spiritual life, until he be not only humbled by the Law, but in some measure brought on, to look after the promise of grace in Christ, and to long after them, and to say, and desire, oh that I had but my part in this or that promise, what a mercy of God would that be to me, could I but lay hold upon them, but thereupon the soul of a Christian, doth stand poring and plodding, and whistly gazing upon them, till in the end the very sight of a promise, hath so seasoned us with a spirit of faith, that we begin not only to long after that promise, but to cleave to it, and in time come to receive it into our hearts, and come to embrace it, to rejoice in it, to acknowledge it, and find our happiness, and life, and comfort to be wrapped up in it.
答案：确实如此，通常情况下，法律的某个词语，某个警觉的词语会打动人的心灵，使他在感受到罪恶时，对基督徒朋友说，我该怎么做才能得救？ 这是真实的，但这并不是使他在上帝眼中成为一个新人的原因，它可能会改变他外在的行为，并改变他以前的一些做法，而其他方法无法改变；但是，直到他不仅被律法所谦卑，而且在某种程度上开始寻求基督中的恩典的应许，并渴望它们，并说，并渴望，哦，如果我能在这个或那个应许中有份，那将是上帝的怜悯对我来说，如果我能抓住它们，但是基督徒的灵魂会站在那里凝视和思考，直到最后，一个应许的视觉，以信心的精神调味我们，我们不仅开始渴望那个应许，而且开始依附它，并最终接受它进入我们的心灵，并拥抱它，为之欢喜，承认它，并发现我们的幸福，生命和安慰都包含在其中。

A third cause of our spiritual life, Is the Spirit of grace that which is borne of the spirit is spirit, whatever is borne of the flesh and no more, is but carnal, but that which is borne of the spirit, is spirit, Joh. 3.6. there is a shedding abroad, the spirit of God's grace in the heart of man, that makes him of another spirit, he is not the same man, that he was before his spirit was changed, his inclination and disposition is changed.
我们属灵生命的第三个原因是恩典的灵，由灵所生的就是灵，凡是由肉体所生的只是属肉体，但由灵所生的就是灵，约翰福音 3:6。在人的心中，有神恩典的灵广泛流动，使他成为另一个灵，他不再是之前的那个人，他的倾向和性情都改变了。

For Spirit is nothing else but the inclination, and disposition, the habit of it; the spirit of wisdom, is an habit or inclination to Wisdom; the Spirit of grace, is an habit of Grace; the Spirit of prayer, is an inclination or an habit of Prayer: they are several words, but all mean the same thing: Be renewed in the spirit of your minds, that is, be renewed in the inclination and disposition of your mind, Eph. 4.23. And not only be renewed in the mind, or judgment, or understanding of a man; but there must be a renewal of the whole soul of a man, the disposition and inclination of the whole must be changed and altered. Caleb and Joshua was of another spirit, they could judge of things otherwise then other men could do, other men not renewed in the spirit of their mind, have no alteration; but the truly regenerate they see a great change, they never saw the danger of their sins before, nor ever before judged themselves for their sins, but now their spirit, and soul, and affection is changed, and now a spirit of fear, and love, and care, and every affection is altered; now a man is turned quite off from earthly things, so far as they hinder him in the enjoyment of his Spiritual life, and now we are set upon the things of God, so as that he that is borne of God to a Spiritual life, is become a new Creature, and old things are passed away, 2 Cor. 5.17. He hath a new mind, and a new heart, new affections, new Language, and new employments that he was never wont to do before; now he can read God's Word, and confer with God's people about the things of God, and can instruct others, and fashion himself to a new mold, and all upon the renewal of the spirit of his mind; so that if you see that God hath put another spirit into you then ever you had before, so as not only this, or that part, but the whole man is changed, and put into another frame, that though there be still a taste of the Old man, yet the frame both of the body and soul is of another mold, and all things are become new in some measure; then you live a new life indeed, else it is not a perfect change, though this and that alteration be wrought in you. By these causes you may clearly discern whether God hath given you a new life or no; consider it therefore I beseech you, how do you now find your hearts apt to speak, when you speak of that estate you are in? Are you in your Closets wont to say, That time was when you have been thus and thus led, in the vanity of your mind, and the hardness of your heart, and custom of sin, but when it pleased God, who called you by his grace, when it pleased God, then it took place; you had been in good company before, and had used many means, but never anything would work; but when it pleased God, then it wrought, and from that day to this it hath been so and so with me. It is a good sign to you, if withal you can recall, that such or such a word of promise it pleased God to pitch your souls upon, you have long looked and waited for salvation, but in the end it pleased God to wrap up your souls in life by such a promise; and if you can call to mind that such a promise your souls did cleave unto, then are you indeed borne to a Spiritual life, because you are right bred, bred of a Promise, and of the holy will and pleasure of God; but if you find yourselves to be of another frame, and you are bowed to walk with God, and to reform your course of life by outward bounds, this is not so safe; but if your whole man universally be bowed to a godly holy frame, and all things are become new; new friends, new affections, new desires, if you find such an universal change, then you are right bred Christians, and indeed no Christians are right bred but such Christians; but if you make a great stir about the great Reformation that is wrought in you, and it is from the good inclination, and disposition you have always had; you ever had a good mind, and in the end (you thank God) you have reformed such and such evils as you have been blamed for; time was when you could have freely played at Cards and Dice, but since then you see the vanity of it, and you take better courses, and do now consort yourselves with well-ordered and stayed company, you had always a good mind to be better, but you could not do it suddenly, and so in the conclusion your reformation is but a good inclination or disposition of your mind; and if you see that much good hath been wrought upon you by the counsel of such and such friends, and by the good example of such and such wise and discreet friends; and if you find that there is some strange change in your carriage, your course of life is much altered, you are not so light and wanton as you were; but you take a far more grave, and wise, and stayed course, and to much better purpose both for Church and Common-wealth wherein you live; now I say, if you shall go on, and look for that Spiritual life, which only springs from Christ Jesus, and will lead on to eternal glory, and therefore rests not in any reformation of yourselves, till you find there be such an inward and whole change wrought in you, which the heart is wont to speak of to the praise of God's grace, it was God's will, else it could never have been wrought, and you could not speak of it till now; and you never rest satisfied in such a change, as a word of reproof or counsel, that hath wrought such a change or reformation in you, that stayed in the outward man, or in some affections, till you found your hearts to sanctify the name of God's grace in the acknowledgement of the word of Promise, and of the Spirit of grace, making you new, that you may be able to say, that in very deed you have Christ, and with Christ life, and that life which will never decay, but will hold to all eternity.
因为精神不过是倾向、性情和习惯的表现；智慧的精神是对智慧的倾向或习惯；恩典的精神是对恩典的习惯；祷告的精神是对祷告的倾向或习惯：它们是不同的词，但都指的是同一件事：要在你们的心灵中更新精神，也就是在你们的心灵倾向和性情上更新，弗 4:23。不仅要更新人的思想、判断和理解，还必须更新整个人的灵魂，改变和调整整个人的性情和倾向。 迦勒和约书亚有着与其他人不同的精神，他们能够对事物进行不同的判断，而其他未经心灵更新的人没有改变；但真正重生的人看到了巨大的变化，他们以前从未意识到自己的罪恶危险，也从未为自己的罪行自我审判，但现在他们的精神、灵魂和情感都发生了改变，现在有了敬畏、爱和关怀的精神，每一种情感都发生了变化；现在一个人完全摆脱了世俗的事物，只要它们妨碍他享受属灵的生活，现在我们专注于神的事物，以至于那个从神而生的人已经成为一个新造的人，旧事已过去（哥林多后书 5:17）。 他拥有一个新的思维，一个新的心灵，新的情感，新的语言和新的工作，这些以前他从未做过；现在他可以阅读上帝的话语，与上帝的子民讨论关于上帝的事情，可以教导他人，并使自己塑造成一个新的模样，这一切都是在他的心灵焕然一新的基础上实现的；所以，如果你发现上帝给了你一个与以往不同的灵，以至于不仅是这个部分或那个部分，而是整个人都改变了，进入了另一个状态，虽然还有一些旧人的味道，但身心的状态都是另一种模样，一切事物在某种程度上都变成了新的；那么你确实过上了新的生活，否则这不是一个完全的改变，尽管在你身上发生了这样那样的变化。通过这些原因，你可以清楚地辨别出上帝是否给了你新的生命；因此，请你考虑一下，当你谈论你所处的状态时，你现在发现自己的心灵是否愿意说出来？ 你是否常常在你的衣橱里说，曾经有过这样那样的时候，你在心灵的虚荣、心硬和罪恶的习惯中被引导，但当神悦纳你，以他的恩典呼召你时，当神悦纳你，那时就发生了；以前你曾与好友相伴，尝试了许多方法，但从未有任何事情奏效；但当神悦纳你，那时就奏效了，从那天起直到现在，对我来说一直都是这样。这对你来说是一个好兆头，如果你能回忆起，上帝喜欢选择这样或那样的应许之词来拯救你的灵魂，你长期以来一直期待着救赎，但最终上帝选择用这样一个应许将你的灵魂包裹在生命中；如果你能回忆起你的灵魂确实依附于这样一个应许，那么你确实是被带到了属灵的生命中，因为你是正确地被培养出来的，是由一个应许和上帝的圣洁意愿和喜悦所培养出来的；但如果你发现自己是另一种状态，你弯腰与上帝同行，并通过外在的界限改变你的生活方式，这是不太安全的；但如果你整个人都普遍地弯腰顺服于一个虔诚圣洁的状态，一切都变成了新的；新的朋友，新的情感，新的欲望，如果你发现这样一个普遍的改变，那么你就是真正被培养出来的基督徒，只有这样的基督徒才是真正被培养出来的基督徒；但如果你对在你身上发生的伟大改革大惊小怪，并且这是出于你一直以来的好意和倾向；你一直有一个好心，最终（感谢上帝）你改正了一些被责备的恶行；曾经有一段时间，当你可以自由地玩牌和骰子，但自从那时起，你看到了其中的虚荣，选择了更好的方式，现在与有序和稳定的人为伍，你一直想变得更好，但不能一下子做到，所以你的改变只是你心灵的良好倾向或倾向；如果你看到这样那样的朋友的建议和这样那样的明智和谨慎的朋友的好榜样对你产生了很大的好处；如果你发现你的行为有了一些奇怪的变化，你的生活方式发生了很大的改变，你不再那么轻浮和放纵了；而是采取了更加庄重、明智和稳定的方式，对你所生活的教会和社会有更好的目标；现在我说，如果你继续前进，并寻求那唯一源自耶稣基督的属灵生命，它将引领你走向永恒的荣耀，因此不会满足于自我改变，直到你发现在你内心有这样一种内在和全面的改变，这是心灵常常会为赞美上帝的恩典而说的，这是上帝的旨意，否则它永远不可能发生直到现在你都不能谈论它；而且你对这样的改变从未满意，只是一句责备或劝告的话语，却在你身上产生了如此的改变或改革，停留在外在的人或某些情感上，直到你发现你的心灵在承认应许的话语和恩典的灵的名字中得以成圣，使你成为新人，以至于你能够说，你确实拥有基督，并与基督一同拥有生命，而这种生命永远不会衰退，而是将持续到永远。

And therefore now to speak something of the signs of the life of our Justification.
因此，现在来谈谈我们称义生命的迹象。

Therefore a second sort of signs, is taken from the effects of Spiritual life, you see what is the causes of it, as the good pleasure of God, the word of promise, and the Spirit of grace, these be the first sort of signs.
因此，第二种类型的迹象来自于属灵生命的效果，你可以看到它的原因，如上帝的喜悦、应许的话语和恩典的圣灵，这些是第一种类型的迹象。

Now a second sort of signs is from the effects and fruits of life, and herein take notice of some fruits of your life of Justification; it is a principal part of our Spiritual life to have our sins forgiven, Blessed is the man whose iniquity is pardoned, and to whom the Lord imputeth no sin, Psal. 32.1, 2. And therefore it is, that forgiveness of sin is called justification; then God accounts us righteous, and this is called, Justification of life, Rom. 5.18. because in the pardon of our sins is our life; As when a Malefactor by the Law is condemned, he is by the Law a dead man; and if his Pardon come, his pardon is his life, and it is so indeed: So is it in this case, the pardon of our sins is the very life of our souls, and if God give us to find that life, there is no fear of the life of our Sanctification, or Consolation, &c.
现在，第二种迹象是来自生活的效果和果实，关于你们称义的生活，请注意一些你们生活中的果实；它是我们属灵生活的主要部分，得到我们的罪得赦免是有福的，耶和华不算为有罪的，这是我们的灵魂生活的一部分，诗篇 32：1，2。因此，罪得赦免被称为称义；然后上帝认为我们是义人，这被称为生命的称义，罗马书 5：18。因为在我们的罪得赦免中有我们的生命；就像一个罪犯被法律定罪，他在法律上是个死人；如果他得到赦免，他的赦免就是他的生命，事实上也是如此：在这种情况下，我们的罪得赦免是我们灵魂的生命，如果上帝让我们找到那种生命，我们就不用担心我们的成圣生活或安慰等。

The first effect then that flows from the pardon of our sins, is some inward peace of Conscience, some inward refreshment and satisfaction yielded to the heart, that it could never attain to before, for sin may be pardoned in the sight of God, and yet that pardon is not manifested and declared to my soul, until God vouchsafe me some measure of peace, and a manifestation of the free pardon of my sins, I can have little rest; it is a notable saying, Rom. 5.1 Being justified by faith we have peace with God, through Jesus Christ. A man justified, is one that hath his sins pardoned, for what was it that all our life time before made us afraid of God's displeasure, and we had much disquietness about our estates; Oh, the sin of our souls that we had committed all our life long, the sin committed many a day ago, that now lay heavy upon our souls, and the want of pardon lay as heavy as our sins; but now if God come and say, Thy sins are pardoned, then follows a sweet tranquility of peace in the soul. A matter that Philosophers have talked of, to quiet the mind, to lull men asleep, and with applying remedies, did stupefy for a while, and take off the heavy burden, or the sense of the burden, rather than the burden itself; but so soon as ever God pardons sin, there is shed abroad a spirit of peace in our souls, and sometimes in that unspeakable measure, as that it passeth the understanding of a man to conceive, Phil. 4.7. But I do not so conceive, that every Christian as soon as ever his sin is first pardoned, hath such an inconceivable peace in his soul; but he finds a great deal of ease sometimes, as if you had thrown a Millstone from off his body; notable is that expression in Esa. 32.17. The work of righteousness shall be peace, and the effect of righteousness quietness, and assurance forever. He speaks of that righteousness, whereby we stand righteous before God, and the imputation of Christ's righteousness to our souls. The work of righteousness shall be peace; from this work and effect you may gather what the causes of it is: blessed are such, it is quietness and assurance forever. Not that there is an everlasting sense of that peace, for the sense of it is sometimes obscured for want of watchfulness, and want of experience in the ways of godliness; and sometimes through the buffetings of Satan, or desertions from the hand of God, and so many times our peace may be over-clouded, and the sense of it taken away, but the work of righteousness is peace; if sin be pardoned, peace will follow upon it, and the fruit of this righteousness is quietness, and assurance forever; the heart is now peaceable, quiet, and assured that God hath wrought this and that grace in me, which will abide in me forever.
罪孽得赦免后的第一个效果是内心的平安，内心得到了一种前所未有的满足和安慰，因为罪虽然在上帝面前得到了赦免，但直到上帝赐予我一些平安和对罪孽的自由赦免的显明，我才能得到真正的安息；这是一个著名的说法，罗马书 5:1 说：“我们既因信称义，就借着我们的主耶稣基督得与上帝相和。”被称义的人是那些得到赦免的人，因为在我们一生中，是什么让我们害怕上帝的不悦，让我们对自己的处境感到不安；哦，我们一生中犯下的罪孽，多少天前犯下的罪孽，现在压在我们的心头，而没有得到赦免的罪孽也同样沉重；但是现在，如果上帝来说，你的罪孽得到了赦免，那么接下来就是内心的甜蜜平静。 哲学家们谈论的一个问题，是为了安抚心灵，使人入睡，并通过应用疗法，暂时使人麻木，减轻沉重的负担，或者说减轻对负担的感觉，而不是负担本身；但是，一旦上帝宽恕了罪孽，就会在我们的灵魂中散布一种平静的精神，有时候甚至是无法言喻的程度，超出了人的理解能力，腓立比书 4:7。但我并不认为，每一个基督徒一旦他的罪孽被宽恕，他的灵魂就会有这样一种难以想象的平静；但有时候他会感到很轻松，就好像你从他身上扔掉了一个磨石；以赛亚书 32:17 中的那句话非常明显。行公义的工作必然是平安，公义的效果必然是宁静和永远的保证。他谈到的是我们在上帝面前站立正义的公义，以及基督的公义被归于我们的灵魂。行公义的工作必然是平安；从这个工作和效果中，你可以推断出它的原因是什么：这样的人是有福的，他们将永远享有宁静和保证。 并不是说有一种永恒的平静感，因为这种感觉有时会因缺乏警觉和对虔诚之道的经验而被掩盖；有时会因为撒旦的打击或者上帝的离弃而被掩盖，所以我们的平静可能会被乌云笼罩，感觉也会消失，但是公义的工作就是平静；如果罪得到宽恕，平静就会随之而来，而这种公义的果实就是永远的宁静和确信；现在心灵是平和、宁静和确信的，确信上帝在我身上完成了这一切恩典，并且这些恩典将永远与我同在。

2 That you may be further instructed in this point, see a second effect of this life of justification, of the life of righteousness, which is of special use for the right discerning of our Spiritual life, and that is this; Look as in all natural life, no man hath received life, but is careful to preserve it; Skin for skin, and all that a man hath will he give to save his life; and if his life be struck at, he will have his hand cut off rather than have his head wounded; he will expose himself or any member to any danger, rather than lose his life. And so if God vouchsafe pardon of sin, and peace of conscience; you will find this an evident sign of pardon and peace together, and an evident effect of them both; a serious care, and a constant endeavor to maintain and keep that peace, that as you see God hath been very gracious in speaking peace to you, so you would preserve that peace above all the blessings in the world, that whatsoever you lose else, though you lose friends, and goods, and lands, and trades, health, and liberty, you would not lose your peace, though you hazard the loss of them all to preserve and maintain your peace; that peace when it was given you, was so unspeakable and glorious, that life itself was not to be compared to this mercy which God hath vouchsafed us, when he gave us peace, Psal. 63.3. Thy loving kindness is better than life.
为了进一步教导你们这一点，请看到称义的生命、公义的生命的第二个效果，这对于正确辨别我们属灵的生命非常有用，那就是：正如在所有自然生命中，没有人是没有接受生命的，而且都会小心地保护它；人为了保护自己的生命，会舍弃一切，甚至牺牲自己的皮肤；如果他的生命受到威胁，他宁愿割掉自己的手，也不愿头部受伤；他宁愿冒险暴露自己或任何一个身体部位，也不愿失去生命。 如果上帝赐予罪孽的宽恕和良心的平安，那么你会发现这是宽恕和平安的明显迹象，也是它们的明显效果；你会认真关心并不断努力维护和保持这份平安，就像你看到上帝非常慈悲地向你传达了平安一样，你会将这份平安视为世界上一切祝福之上的宝贵财富，无论你失去了什么，即使失去了朋友、财产、土地、行业、健康和自由，你也不会失去你的平安，即使为了保护和维护你的平安而冒着失去它们的风险；当上帝赐予你这份平安时，它是如此无法言喻和荣耀，以至于生命本身都无法与上帝赐予我们的这份怜悯相比，正如诗篇 63.3 所说：“你的慈爱比生命更好。”

A man that hath found something that is better than his life, he will lose his life rather then it, and much more anything else; and therefore if you see God incline your hearts to be tender and chary of your peace, then God hath bestowed peace and pardon upon you; and it is evident; because you are so loath to break it. A man that never received this peace, he makes no conscience of sin, unless it blemish him in the eye of the World; he makes no great matter of conscience to run into any sin, because the old score is yet undischarged: Christ is not wont to discharge that score which we make no conscience to run into again.
一个人如果找到了比生命更好的东西，他宁愿失去生命，也不愿失去它，更不用说其他任何东西了；因此，如果你看到上帝倾向于让你们的心变得温柔和珍惜你们的和平，那么上帝已经赐予你们和平和宽恕；这是显而易见的，因为你们如此不愿破坏它。一个从未得到这种和平的人，他对罪没有良心，除非它在世界的眼中玷污了他；他对犯任何罪都不太在意，因为旧账目尚未清偿：基督不会清偿我们再次犯罪的账目。

And if they do, he can tell how to make them feel the smart of playing such Prodigals, but when God hath blotted all our sins out of his sight, that there is no more mention of sin between God and our souls, that the heart of a Christian will be marvelous chary and solicitous, that it sin no more against God; he that hath his sin pardoned, and knows what it hath cost, both on God's part and on his own, he is very careful of running into sin any more, and is very careful to walk more holily forever hereafter, notable is that example, Gen. 39.9. When Joseph was tempted to a pleasing sin, oh (saith he) How shall I commit this great wickedness, and so sin against God, how should he now break his peace with God, and run upon a new score with God: It is certain, he had sinned before, and he had found pardon of it. And how should he now sin anymore against God: this is the constant care of every Christian man, he is fearful of every sin.
如果他们这样做了，他可以告诉他们如何让他们感受到玩这样的浪子的聪明才智，但当上帝将我们所有的罪孽从他的眼前抹去，上帝与我们的灵魂之间再也没有提到罪孽，一个基督徒的心将会非常小心谨慎，不再犯罪；得到赦免的人知道这对上帝和自己来说都付出了多大的代价，他非常小心再也不犯罪，并且非常小心地永远以后更加圣洁地行走，一个显著的例子是创世记 39 章 9 节。当约瑟被引诱犯一种令人愉快的罪时，他说：“我怎么能犯这样大的罪，得罪上帝呢？”他怎么能破坏与上帝的和平，再次与上帝结下新的罪孽呢？可以肯定的是，他以前犯过罪，而且已经得到了赦免。他怎么能再次得罪上帝呢？这是每个基督徒的持续关注。他对每一种罪都感到害怕。

I grant you, it is true, that sometimes, even those that have their sins pardoned, and the writing of transgression by which they had engaged themselves to everlasting torments hath been cancelled, yet even they have afterwards turned the grace of God into wantonness, through sinful lusts. As David and Peter &c. through some corruption or other; but you shall also find this to be true, that as they have been over-taken and over-whelmed with such corruptions as those be, so they have held forth as much repentance, and affliction in this case; that if you had taken many lives from them, you could not have grieved them so much as in this case they are put to. The blotting out of the sense of this pardon, hath been more bitter to them then death itself: And if it be not so, that Christian men in such a case do not more shame themselves before God, and loath themselves for all the evils they have done in God's sight; they will either lie down seared and benumbed, and their spiritual life will evaporate away, and then it will argue, it was never true, and sincere; and if it were true; it will lie so close and hidden, that you may plainly see what a slaughter Satan hath made, and what heavy load he hath put upon such as are careless to maintain that peace with God, which he hath vouchsafed them. And therefore if God give us hearts to keep our peace, it is an evident sign God is at peace with us.
我承认，确实有时候，即使那些得到赦免的人，他们所犯的罪孽已经被取消，他们曾经签署的犯罪记录也已被抹去，但他们后来仍然将上帝的恩典变成了放纵，因为罪恶的欲望。就像大卫和彼得等人一样，因为某种腐败或其他原因；但你也会发现这是真实的，就像他们被这些腐败所困扰和淹没一样，他们在这种情况下也表现出了同样多的悔改和痛苦；如果你从他们那里夺走了许多生命，也不会像在这种情况下他们所受的痛苦那样使他们伤心。 这种宽恕的意义被抹去，对他们来说比死亡本身更加痛苦：如果不是这样，那么在这种情况下，基督徒在上帝面前不会更加羞愧和厌恶自己所做的一切恶行；他们要么会麻木不仁地躺下，他们的属灵生命将会消失，这将证明它从未是真实和真诚的；如果它是真实的，它将会隐藏得如此紧密，以至于你可以清楚地看到撒旦造成了多大的屠杀，以及他对那些不注意维持与上帝的和平的人施加了多大的重负。因此，如果上帝赐予我们保持平安的心，这是一个明显的迹象，表明上帝与我们和好了。

If we fly from sin, as from the grave or hell, then surely those sins are pardoned which we do abhor. And that peace and reconciliation is procured which we desire.
如果我们像逃离坟墓或地狱一样逃离罪恶，那么我们所憎恶的罪恶必定会得到宽恕。我们所渴望的和平与和解也会实现。

That is the nature of Spiritual life, it desires to maintain itself, and to expel all that is contrary to it, if the body have taken any noisome and hurtful thing; it will vomit and cast it out, and will not let it rest there in quiet, if it be an enemy to our life it will strive against it, if there be any spiritual life in us, it cannot let sin rest in us; it will strive against it, and never rest till it be shut of it, anyway, some way or other, out it must, though he shame himself for it by an open confession; and though it many ways trouble him, yet out it must, it is an enemy to his life, and out he must cast it; and therefore if God give us hearts to be fearful of sin, and careful to maintain our peace, it is an evident sign of the truth of our Spiritual life; and this is a sign of life, for he feels not his peace because it is clouded in him; he discerns no life in him, and he fears what he had was but a delusion. Why, how stands thy care to preserve thy peace, and to avoid the danger of the loss of it? If God give thee a heart desirous and careful to maintain thy peace, though it be not so lively as sometimes it was, yet it is certainly true and good.
这就是属灵生活的本质，它渴望维持自身，并排斥与之相悖的一切。如果身体摄入了有害的东西，它会呕吐并排出它，不会让它在那里安静地停留。如果它是我们生命的敌人，它会与之斗争。如果我们内心有任何属灵的生命，它不能让罪在我们内心停留；它会与之斗争，直到将其摒弃，无论以何种方式，它都必须离开，即使他因为公开承认而感到羞耻；尽管它以多种方式困扰他，但它必须离开，因为它是他生命的敌人，他必须将其驱逐；因此，如果上帝赐予我们畏惧罪恶的心，并且努力维持我们的平安，这是我们属灵生命真实的明显迹象；这是生命的标志，因为他感受不到他的平安，因为它在他身上被遮蔽；他在自己身上察觉不到生命，他担心他曾经拥有的只是一种幻觉。那么，你如何努力保持你的平安，避免失去它的危险呢？如果上帝赐予你一个渴望并努力维持你的平安的心，即使它不如以前那样活跃，但它肯定是真实而良好的。

A third sign and effect of the life of righteousness, is that which our Savior gives, Luk. 7.47. Her sins are forgiven her, which are many, for she loved much. So then, this is a third sign that our sins are pardoned, and of the life of our justification, our love of God. Love of God, proportionable and suitable, according to the greatness of the sins that have been forgiven and pardoned to us; this is a good evidence of the life of our justification, this is not a dead and a lifeless pardon. A Prince may pardon a Malefactor of his former offense, but he can put no new principle into him; but God's Pardons doth convey life into the soul, and it hath this work in it; when the soul sees that all its sins are done away, and those sins many and great, as many and great sins are forgiven him; so is his love great and manifold, and this is of the same nature of the love there spoken of; she was a wicked women, and very notorious for uncleanness, for so said the people, verse. 38, 39. Surely if this man were a Prophet, he would know what manner of woman this was, for she is a sinner. And when they say, A sinner, they mean not such a sinner as other men and women ordinarily be, but such a sinner as was a notorious wicked woman, and therefore a shame for him that professed himself to be a Prophet to come so near her; she begins to wash, and to kiss his feet, and to wipe them with the hair of her head, and to anoint him with precious ointment. Now saith Christ, to Simon the Pharisee (and he was none of the worst of them neither) for Christ seems to imply, that he had some sins forgiven him; I have something to say unto thee, Simon, there was a Creditor had two Debtors, the one owed five hundred pence, the other fifty, and when they had nothing to pay, he frankly forgave them both; tell me therefore, which of them will love him most? Why, saith he, I suppose him to whom he forgave most; And Jesus said, thou hast rightly judged, since I entered into thy house thou gavest me no water for my feet, &c. wherefore I say unto thee, her sins which are many are forgiven her, for she loved much. She shown wonderful much love, she sat behind him weeping, when she thought she had not been so much seen, not presuming to come into his presence: Now therefore her sins which are many, are forgiven her. You may see it plainly, because she loveth so much; and thou that hast shown less love, thou hast less forgiven thee, but they that have many sins forgiven them, they have much; And therefore if a man's sins be forgiven him, and God give him peace in the pardon of them, according to the measure and multitude of his sins, such is the measure and variety of his love, the greatness of his love to God; and as God hath forgiven him many sins, so he gives God manifold measures of love, he loves God greatly, the very feet of God; the lowest and poorest members of the Body of Christ. He is content to stoop to the meanest office of love to Christ, or to any of his servants; anything wherein love may be shown to Christ, or his Members, he is content to stoop to it: According to what is thy forgiveness, such is thy love.
生活正义的第三个迹象和效果是我们的救主所给出的，路加福音 7:47：“她的许多罪都赦免了，所以她爱的多。”因此，这是我们的罪得到赦免和我们称义生活的第三个迹象，即我们对上帝的爱。根据我们所得到的罪的大小，我们对上帝的爱是相称和适当的；这是我们称义生活的一个很好的证据，这不是一个死气沉沉的赦免。一个王子可以赦免一个罪犯的过去罪行，但他不能给他注入新的原则；但上帝的赦免将生命传递给灵魂，并在其中起作用；当灵魂看到它的所有罪都被除去，而且这些罪多而大，就像多而大的罪被赦免了一样；他的爱就是伟大而多样的，这与所说的爱的性质相同；她是一个邪恶的女人，以淫乱而闻名，正如人们所说的，第 38、39 节：“这人若是先知，必知道摸他的是谁，是个怎样的女人，乃是个罪人。” 当他们说“罪人”时，他们指的不是像其他男人和女人一样的罪人，而是一个臭名昭著的邪恶女人，因此对于自称是先知的他来说，与她如此接近是一种耻辱；她开始洗他的脚，亲吻他的脚，用头发擦拭他的脚，并用珍贵的香膏涂抹他。现在基督对法利赛人西门说（他们中间也没有最坏的）因为基督似乎暗示他已经得到了一些赦免；我有话要对你说，西门，有一个债主有两个债务人，一个欠了五百便士，另一个欠了五十，当他们没有还钱的时候，他大方地都赦免了他们；告诉我，他们中谁会更爱他？他说，我认为是那个被赦免了更多的人；耶稣说，你判断得对，自从我进了你的家，你没有给我洗脚等等，所以我告诉你，她的许多罪都得到了赦免，因为她爱得多。 她表现出了非常多的爱，她坐在他身后哭泣，当她觉得自己没有被那么多人看到时，不敢进入他的面前：现在她的许多罪都得到了宽恕。你可以清楚地看到，因为她如此热爱；而你，爱得少，得到的宽恕也少，但那些得到许多罪的宽恕的人，他们得到了很多；因此，如果一个人的罪得到了宽恕，上帝按照他的罪的程度和数量给他平安，那么他对上帝的爱就是如此的程度和多样性；正如上帝宽恕了他许多罪，他也给予上帝多种多样的爱，他非常爱上帝，爱上帝的脚；基督的身体中最低贫穷的成员。他愿意屈尊做基督或他的仆人的最卑微的爱的工作；他愿意屈尊为基督或他的肢体展示爱的任何事情；根据你的宽恕程度，你的爱就是如此。

And because no man hath so little forgiven him, but if anything be forgiven him at all, he knows that little is so much, and so great, as would indeed have plunged him into the nethermost Hell; and therefore no true Christian is conceited of the smallness of his sins, but he thinks it a very great matter to have any one sin forgiven him; but he knows if God had cast him out of his sight for any one of them, just had his Judgments been, and if at any time his love decay, he renews it by repentance of that sin, for which before God had vouchsafed him pardon. And thus you see a six-fold sign of our spiritual life, three from the causes, and three from the effects; and the latter, the three effects chiefly concern the life of our Justification.
因为没有人被原谅得如此之少，即使有什么被原谅，他也知道那一点点就是如此之多，如此之大，以至于确实会将他推入最底层的地狱；因此，没有一个真正的基督徒会对自己的罪孽轻视，而是认为被原谅任何一个罪孽都是非常重要的事情；但他知道，如果上帝因为其中任何一个罪孽将他赶出自己的眼前，他的审判将是公正的，如果他的爱在任何时候减退，他会通过对那个罪孽的悔改来恢复它，而上帝之前已经赐予他宽恕。这样，你可以看到我们属灵生命的六重迹象，三个来自原因，三个来自效果；而后者，这三个效果主要涉及我们称义的生命。

And therefore do but apply it home to your souls, because the whole discourse is but an application, and an use of the point; but I pray you consider what you have heard, and lay it to heart, and draw near now into the closet of your spirits, that you may discern what God hath done for you. Did you yet ever see any peace of Conscience? you say, I never had a troubled unquiet Conscience all my days; but to you I only say thus much, your peace hath neither a good root, nor will it bring forth any good fruit, not well rooted; for I pray you, whence came it? did it come from any word of God's Promise, or any work of the Spirit of grace, or from thy Self-love, or is it not as benumbed peace? and if so, then it is not well rooted.
因此，只需将其应用于你们的灵魂，因为整个讨论只是一个应用和一个观点的运用；但我请你们考虑一下你们所听到的，并将其铭记在心，并且现在靠近你们的灵魂的隐秘之处，以便你们可以辨别上帝为你们所做的事情。你们曾经见过良心的平安吗？你们说，我一生中从未有过困扰不安的良心；但我只对你们说这么多，你们的平安既没有良好的根基，也不会结出任何好的果实，因为我请你们想一想，它是从哪里来的？它是来自上帝的应许之言，还是来自恩典之灵的工作，还是来自你的自我爱，或者它不是一种麻木的平安？如果是这样，那么它就没有良好的根基。

And truly it hath and will have as bad fruits, for if thou sayest, thy sins are pardoned, then what care hast thou to keep that peace, and to preserve it? Doth not a sin befall thee, but it is an annoyance to thy spiritual life, and thou canst not rest till thou beest shut of it, and cannot be satisfied till thou beest wholly discharged of it; it is well, but if thou findest that thou canst live quietly in known sins, and thy soul is never troubled about them, this is then but a barren and false-hearted peace, and will deceive thee, and in the midst of this peace thou mayest sink into Hell, unless God heal this distempered peace in thee; and if God have given thee such a peace, what love doest thou then return to God? Where is that great and manifold love thou gives to God? If this love be wanting, and thy care to preserve it be wanting; If thy peace be groundless and fruitless, then spiritual life is wanting, but if God have been pleased, and thine own heart can find it so, and bear witness to thy soul, that God hath pardoned thy sins, then that peace which is in thy soul will refresh thee; Hast thou ever found such a peace in thy soul, as hath been unspeakable and full of glory, and thou hast been sweetly quieted when many troubles have been about thee, and hast thou found comfort from hence in any of the Ordinances of God? And dost thou find, that though that peace then gotten be in a great measure lost and decayed, yet thou hast as great a care as may be to preserve it, and to maintain it, and to renew, and to recover it again by repentance, and art careful to preserve thyself spotless before the world. And dost thou find that according as God hath been merciful to thee, so thy love is great and manifold, thou canst never love God so much as he hath done thee; thou canst never answer the thousand part of his love and mercy shown to thee? And then no service of God, or office so mean that he calls thee to, but to the utmost of thy endeavor art willing to spend and be spent for God, then it is an evident argument that justification is conveyed to thy soul; for God hath given thee peace, and hath given thee a heart to love him back again.
而且，它确实会带来坏果，因为如果你说你的罪已经得到宽恕，那么你又有什么理由去保持和维护这种和平呢？每当你犯罪，它都会对你的灵性生活造成困扰，你无法安心，直到你摆脱它，直到你完全解脱。这是好的，但如果你发现你可以在已知的罪恶中安静地生活，你的灵魂从未为此困扰，那么这只是一种贫瘠和虚伪的和平，会欺骗你，在这种和平中，你可能会陷入地狱，除非上帝医治你内心的这种不正常的和平；如果上帝给了你这样的和平，你又回报给上帝什么爱呢？你那多么伟大而丰富的对上帝的爱在哪里呢？ 如果缺乏这种爱，以及保护它的关心；如果你的平安是毫无根据和无果的，那么属灵的生命就是缺乏的，但如果上帝喜悦，并且你自己的心可以找到并向你的灵魂作证，上帝已经宽恕了你的罪过，那么在你的灵魂中的那种平安将使你得到滋养；你是否曾经在你的灵魂中找到过这样一种无法言喻且充满荣耀的平安，当你周围有许多困扰时，你曾经甜蜜地平静下来，并且你是否从上帝的诸多仪式中得到了安慰？你是否发现，尽管那时获得的平安在很大程度上已经丧失和减退，但你却尽可能地关心保护它，并且维持它，并通过悔改来重新获得和恢复它，并且小心地在世界面前保持自己无瑕疵。你是否发现，正如上帝对你怜悯一样，你的爱是伟大而多样的，你永远无法像他对你所做的那样爱他；你永远无法回报他对你所显示的千分之一的爱和怜悯？ 然后，无论是什么样的事奉上帝的服务，或者多么卑微的职责，只要他呼召你，你都愿意竭尽全力为上帝付出，甘愿为上帝奉献自己，那么这明显表明你的灵魂已经得到了称义；因为上帝给了你平安，并给了你一个爱他的心。

SERMON VIII. - 1 JOHN 5.12.
讲道第八篇 - 约翰一书 5.12。

He that hath the Son, hath life, and he that hath not the Son, hath not life.
有子的人有生命，没有子的人没有生命。

The causes of this life you have heard, and some of the effects of it also. The life of Justification you heard hath these three effects or fruits in the heart; Peace, Quietness, and Assurance forever. Care to keep our conscience pacified in some measure, careful to maintain that peace we have had so much ado to get. And also love of God according to the abundance of sin, that hath been pardoned to us.
你听过这种生活的原因，也听过其中一些效果。你听过称义的生活在心中有三个效果或果实：平安、宁静和永远的确信。努力使我们的良心得到一定程度的平静，努力维持我们费了很多力气才获得的和平。并且，根据我们所获得的赦免的罪的丰富程度，也有对上帝的爱。

We are now speaking of the effects of life, and now to speak of the effects of the life of our sanctification. He that hath the Son hath life, not only in the pardon of his sin, but he hath likewise the graces of God's spirit, which are the life of sanctification,
我们现在谈论的是生命的影响，现在我们来谈论我们的圣化生命的影响。拥有上帝的儿子的人不仅在罪的赦免上拥有生命，而且还拥有上帝的灵的恩典，这些是圣化的生命。

A frame of grace wrought in the soul, which is the life of holiness.
在灵魂中铸造的一种优雅的框架，这是圣洁的生命。

Now because Sanctification is found, partly in the heart, and partly in the life. Let me now show you some such effects of spiritual life, as are found in the heart of a Christian: And breathe forth themselves in his life, by those habits and gifts which are principally within.
现在，因为圣洁既存在于心灵中，又存在于生活中。现在让我向你展示一些属灵生命的效果，这些效果存在于基督徒的心中，并通过主要存在于内心的习惯和恩赐在他的生活中显现出来。

And the sum of what I shall now say is thus much. There are certain variety of the graces of God in themselves so different and opposite. As that in nature they are seldom compatible to one person, at one and the same time, or least of all to be found in one and the same business, And yet are found where ever the heart of a man is sanctified by the Spirit of grace; where you have the life of sanctification in a Christian, you shall find variety of graces in them, some of them of such diversity and opposition one to another, that in nature the like temper is not to be found in one person at the same time, and in the same business. They are certain kind of conjugations, or companions of grace so fitted, and joined together in the heart of a man, as that nature is not able to compact such sanctified affections, unto such uses upon any occasion; much less able to bring them forth upon any occasion, they are so different in themselves; to name some of them in particular.
我现在要说的总结如下。上帝的恩典有各种各样的形式，它们在本质上是如此不同和相反。在自然界中，它们很少能同时存在于一个人身上，尤其是在同一个事务中更难找到。然而，无论何时一个人的心被恩典的圣灵所洁净，你将会发现各种各样的恩典存在于他们之中，其中一些恩典彼此之间的差异和对立是如此之大，以至于在自然界中很难找到同一时间、同一事务中有相似的气质。它们是某种恩典的结合或伴侣，它们在一个人的心中如此契合和结合，以至于自然界无法将这些圣洁的情感结合在一起，用于任何场合；更不用说在任何场合中产生它们，因为它们在本质上是如此不同。具体来说，有一些恩典的名称如下。

First, if you look at the grace of God as it works in the heart, and exercises itself in the conversion of a sinner, you shall find, that when the soul discerns any life of grace in its heart, that sin is now pardoned, and God is pleased to frame it anew, and to give it a new life; at that time the heart is taken up with these two contrary effects; it is both enlarged with no small measure of joy, that ever God should redeem him from such a desperate condition as his soul lay in, and yet withal full of grief of heart, that ever he should have so much displeased that God, that hath done so much for him; and so plain, as that you shall evidently discern the voice of your own joy, from the voice of your own grief. I know not better how to instance in it, then to fetch a resemblance from the return of the Children of Israel, from captivity to Jerusalem, read Psal. 126.2, 3, 4. When God turned the captivity of his people, this was their affection; then was their mouth filled with laughter, and their tongue with singing, &c. Now the same people that so rejoice to see themselves redeemed by the Arm of the Lord, when they do rejoice to see themselves set at liberty from the captivity, they do at the same time as sadly grieve and weep, to consider the unkindness they have put upon God, and their unworthiness of such a mercy from him, as you may read, Jer. 50. 4, 5. speaking of the same people, and of the same time, their return from the captivity; and he tells you, They shall come, going and weeping shall they go, and seek the Lord God, and ask the way to Zion, with their faces thitherward; If the Psalmist speaks of it, he saith, they were out of, and beyond themselves for joy, as in a comfortable dream; the news seemed to be too good to be true, and they rejoiced with exceeding great joy, and if the Prophet Jeremy speak of the very same people, and the same time, and the very same action; he tells you, They go to Jerusalem, weeping, they go to seek the Lord, and ask the way to Zion; they rejoice at the greatness of the mercy, and weep in sense of their unworthiness of it. And truly this kind of combination shall you find stirring in every soul that is converted to God, when the pardon of its sin is sealed to its heart; it breeds a certain kind of inward joy, and comfort in the Lord, that hath thus graciously pardoned their iniquity, and yet more abundantly mourning for the evils, it hath so displeased God with; nor is there any mourning so deeply woundeth the soul, as that which ariseth from the sight of Christ crucified, then the soul mourns full bitterly, Zach. 12.10. He will mourn exceedingly, to think that he should deal so unworthily against that God, that hath all this while had such wonderful thoughts of peace towards him. This is the first combination of graces that is found in the soul after sin is pardoned, and the heart restored to a new life, for we spake before of prizing Christ in our judgments, by certain preparative graces, but now we speak of that kind of life of sanctification, which puts forth itself after some sense of our justification; this life of the mixture of joy and mourning, bears witness to our life of sanctification.
首先，如果你观察上帝的恩典在心灵中的作用，并在罪人的转化中发挥作用，你会发现，当灵魂在心中察觉到任何恩典的生命时，罪已经得到赦免，上帝喜悦地重新塑造它，并给予它新的生命；在那个时候，心灵被这两种相反的效果所占据；它既因为上帝从灵魂所处的绝望境地中救赎了他而感到无比的喜悦，又因为他曾经如此得罪了那位为他所做了那么多的上帝而心生悲痛；因此，你可以清楚地辨别出自己喜悦的声音和自己悲痛的声音。我不知道有什么更好的例子来说明这一点，不如从以色列人从被掳到耶路撒冷的归来中找一个类似之处，参考诗篇 126:2、3、4。当上帝使他的子民脱离被掳的状态时，他们的情感就是这样的；那时他们的口充满了笑声，他们的舌头充满了歌唱，等等。 现在，同样的人们在看到自己被上帝的力量拯救时感到欣喜，当他们看到自己从囚禁中获得自由时，他们同时也感到悲伤和哭泣，因为他们意识到他们对上帝的不友善和他们不配得到这样的恩典。你可以在耶利米书 50 章 4、5 节中读到同样的人民和同样的时期，他们从囚禁中返回；他告诉你，他们要哭着来，哭着去，寻求主上帝，询问通往锡安的道路；如果诗篇作者也在谈论这件事，他说，他们因为喜悦而超越自己，就像在一个舒适的梦中；这个消息似乎太好以至于难以置信，他们以极大的喜悦欢庆，如果先知耶利米也在谈论同样的人民、同样的时期和同样的行动；他告诉你，他们哭着去耶路撒冷，寻求主，询问通往锡安的道路；他们为这份伟大的恩典而欢喜，同时为自己不配而哭泣。 当一个灵魂归向上帝，罪孽得到赦免并印在心上时，你会发现这种组合在每个灵魂中都会激发起来；它孕育出一种内心的喜乐和安慰，因为主如此慈爱地赦免了他们的罪孽，但更加深切地为自己所犯的罪孽而悲伤，因为这些罪孽如此得罪了上帝；没有什么比因看到被钉十字架的基督而引起的悲伤更深刻地伤害灵魂，然后灵魂会非常痛苦地悲伤，如撒迦利亚书 12 章 10 节所说。他会非常悲伤，想到自己竟然如此不值得对待那个对他怀有如此美好和平意念的上帝。这是罪得赦免后，在心灵中找到的第一种恩典的组合，心灵得到新生；我们之前谈到了通过某些准备性的恩典在我们的判断中珍视基督，但现在我们谈论的是在我们被称义的某种感知之后展现出来的成圣的生命；这种喜乐和悲伤的混合生活，见证了我们成圣的生命。

Secondly, in the worshipping of God in those duties of the life of sanctification, you shall find another combination of mixed affections, the like of which are not, and cannot be found in nature; and that is joy and fear, according to Psal. 2.11. Serve the Lord with fear, and rejoice with trembling. A Christian man when he is in a good frame, and the life of grace most stirs in his spirit, he never comes to a holy duty but with some holy fear, and trembling before God, before whom he then stands, and yet there is no duties he goes about with more comfort and joy then those, when his heart is not dead. It is true, a dead hearted Christian comes to good duties like a Bear to a stake, while they are in such a temper; if they can shun duties they will, but take the heart of a Christian when it is alive, and then they are a willing people, Psal. 110.3. they come with some inward gladness of heart, it is the joy of their spirits to hear of an opportunity when they may hear the Word, and pray, or perform any duty acceptable to God: but how? when their hearts are most joyful, and they go about duties most willingly, yet then most awfully; for take you a Christian when he comes unwillingly, his heart is not much affected with fear and trembling, but then he is most awful when his heart is in the best frame towards holy duties; these two affections never meet in other things, when a man goes about any business gladly, he is not afraid of it; or if he be in fear, he goes not about it joyfully; the Sun trembles not at his course, but rejoices to run his race; the Horse rejoiceth at the Battle, he never trembles at the matter; or when any man goes about any work with joy, he never trembles at it: but a Christian man, when he goes about any spiritual duty, though he have much joy and comfort in it, and is glad of the occasion, yet he is most fearful; as Psal. 130.4. the very consideration of the greatness of God's mercies makes a soul fearful of the presence of God; so the more rich God in grace and mercy is to us, either pardoning sin, or sanctifying the heart, or quickening us to any duty, the more fearful is the soul in such a condition. And hence is that you read, Exod. 15.11. the Lord is said to be fearful in praises; when the heart is most enlarged to praise God with comfort, then doth it most fear God, so that here is another combination of graces that are not commonly found together in other businesses of ordinary affairs, but where the heart is spiritual, they meet together in the same thing.
其次，在生命圣洁的敬拜上，你会发现另一种混合情感的结合，这种情感在自然界中是找不到的，也无法找到。这种情感是喜乐和恐惧，正如诗篇 2:11 所说：“当存敬畏事奉耶和华，又当存战兢而快乐。”当一个基督徒处于良好状态，恩典的生命在他的灵里最为激发时，他从不在圣洁的职责上带着一些圣洁的恐惧和战兢来到神面前。他站在神的面前，但没有任何职责比这些更让他感到舒适和喜乐，当他的心不死的时候。诚然，一个心死的基督徒像熊一样来到善事前，只要他们处于这种状态；如果他们能避免职责，他们就会避免，但当一个基督徒的心活过来时，他们就是一个乐意的子民，诗篇 110:3。他们带着内心的喜悦来到，对于有机会听到神的话语、祷告或履行任何讨神喜悦的职责，他们的灵魂是喜乐的。但是，如何呢？ 当他们的心最快乐时，他们最愿意去做职责，然而最可怕；因为当一个基督徒不情愿地来时，他的心并不受到太多的恐惧和颤抖的影响，但当他的心对圣洁的职责处于最佳状态时，他是最可怕的；这两种情感在其他事情上从未相遇，当一个人愉快地去做任何事情时，他不会害怕；或者如果他害怕，他不会愉快地去做；太阳不会在它的轨道上颤抖，而是欢喜地奔跑；马在战斗中欢喜，它从不对事情感到颤抖；或者当任何人愉快地去做任何工作时，他从不对此感到颤抖：但是一个基督徒，当他去做任何属灵的职责时，尽管他在其中有很多喜乐和安慰，并为此事感到高兴，但他是最害怕的；正如诗篇 130:4 所说，上帝的恩慈之伟大使灵魂对上帝的临在感到害怕；所以上帝在恩典和怜悯上对我们越丰富，无论是赦免罪孽，还是使心灵成圣，或者激励我们去做任何职责，灵魂就越害怕。因此，你在出埃及记 15:11 中读到的就是这样。 据说主是可畏的赞美；当心灵最为宽广地以舒适的方式赞美上帝时，它最为敬畏上帝，因此在这里是另一种恩典的结合，在其他普通事务中通常不会同时找到，但在心灵是属灵的地方，它们在同一件事情中相遇。

Thirdly, Take you a godly man in affliction, and when he is most able to bear them, and yet when afflictions is most heavy, if he find his heart able to grapple under them, yet then you shall find much joy and sadness of heart mixed together, it was a sign of the election of the Thessalonians because they received the word in much affliction, and with joy of the Holy ghost. When they found much affliction either by the word, or in the outward man, though much affliction, yet inwardly joyous, Heb. 12.11, No affliction is joyous for the present, yet it brings forth the quiet fruits of righteousness. By how much the more affliction, makes their spirits sad, yet so much the more is the heart enlarged with joy and comfort in the Holy ghost, Rom. 5.3. We rejoice in tribulations, tribulation is such a kind of affliction, as is a threshing us like corn out of the chaff, drives us out of all the comforts of this life, and that is not in nature, to rejoice in any measure, when the heart is in grief and discouragement, it ever wants something to raise it up.
第三，当你处于困境时，找一个虔诚的人，当他最能承受时，即使困境最重，如果他发现自己的心能够应对，那么你会发现心中有很多喜悦和悲伤混合在一起，这是帖撒罗尼迦人蒙选的迹象，因为他们在很多困苦中接受了道，并且以圣灵的喜乐接受了。当他们发现无论是通过道还是通过外在的困苦，都有很多困苦时，内心仍然喜乐，希伯来书 12:11 说，没有一种困苦是快乐的，但它会结出公义的安静果实。困苦越多，他们的心灵就越悲伤，但在圣灵中，心灵就越能感到喜乐和安慰，罗马书 5:3 说，我们因患难而喜乐，患难是一种像把我们从谷壳中打出来的谷物一样的困苦，它将我们驱逐出这个生活的一切安慰，而在心灵悲伤和沮丧时，要在任何程度上都能喜悦，这是不自然的，它总是需要一些东西来鼓舞它。

Fourthly, There is this mixture of affection, in our carriage towards men, which argues the life of holiness in us; In our conversing with men, you shall have the same heart full of much patience, but without all forbearance. And those are such as are not found in nature, nor in a hypocrite, yet in a Christian heart you shall find them together the more patient a man is towards others, yet the less able is he to bear with evil, read Revel. 2.2. I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: A man would think it were a very strange expression.
第四，我们对待人的态度中有一种混合的情感，这表明我们内心有圣洁的生命；在与人交往中，你会发现我们的心中充满了耐心，但没有一丝容忍。这些特质在自然界和伪君子身上都找不到，但在基督徒的心中，你会发现它们共同存在。一个人对他人越是耐心，他就越不能容忍邪恶，参见启示录 2:2：“我知道你的行为、劳碌和忍耐，并且知道你不能容忍恶人。”人们可能会认为这是一个非常奇怪的表达。

A man of known and proved patience, and yet cannot bear: For what is patience, but bearing and forbearing? yet saith God, I know thy patience, and that thou canst not bear them that are evil; implying that such a soul, if it were a matter to be put upon himself, any affliction or trial put upon himself, then I know thy patience in bearing of it, but if it come to a matter of evil, not of punishment, but of sin, then I know thou cannest not bear it.
一个被认为有耐心并经过验证的人，却无法忍受：因为耐心不就是忍受和容忍吗？然而上帝说，我知道你的耐心，你不能忍受那些邪恶的人；这意味着，如果这样的灵魂是关乎他自己的事情，任何困扰或试炼加在他自己身上，那么我知道你能忍受它，但如果涉及邪恶，不是惩罚，而是罪恶，那么我知道你不能忍受。

Take you any patient man, that only hath a moral virtue of patience; and if he have so much patience as that he can bear with crosses, and afflictions, he can as well also bear with evils committed against God: but this is the nature of spiritual patience, it is mixed with zeal, so as that the more patient a man is, in regard of injuries done to himself, the less patient he is in respect of injuries done to God.
带上你任何一个有耐心的人，只有道德美德耐心；如果他有足够的耐心来忍受困难和痛苦，他也能够忍受对上帝犯下的罪恶：但这是属于属灵耐心的本质，它与热忱相结合，因此一个人在忍受对自己的伤害时越是耐心，对对上帝的伤害就越是不耐烦。

Fifthly, You shall have gentleness and meekness sometimes mixed in a man, with much austerity and strictness, which is very much they should meet in one man, at one and the same time: The wisdom that is from above is gentle and meek, and easy to be entreated.
第五，有时候一个人会同时拥有温和和柔和的品质，以及严肃和严格的态度，这是非常难以在同一个人身上同时出现的：来自上方的智慧是温和、柔和且容易被劝说的。

It was said of Moses, He was the meekest man upon earth, Numb. 12.3. Take Moses in his own case, and his carriage towards men, as they had respect to himself, and then he was a meek man, soon persuaded, yet the same Moses, when he saw the matter concerned the Cause of God, he is so stiff and immovable, as that he will not yield one jot, he will not leave a hoof behind, of all that appertained to the children of Israel, Exod. 10.26. He would not only have men, and women, and children go forth to serve the Lord, but their cattle and their stuff; He will not yield a little here, no not for the Kings pleasure sake. A man would much wonder that such a man, so meek and gentle, and so easy to be persuaded in his own cause, that yet when it comes to a matter of importance, and concerns God, he will not there yield, he is now inflexible, nothing can persuade him to give way to it, this is a combination of graces, that are not wont to be found in men thus mixed together, but it is found in the people of God, that live a sanctified, and holy life. I know not better what to instance in, then in the liquid Air; of all other things the most easiest to be pierced through; of itself it gives way to every creature, not the least fly, or least stone cast into it, but it gives way to it of itself, yet if God say it shall be as a Firmament, between the waters above, and the waters below, it then stands like a wall of brass, and yields not; it will not suffer the water in the clouds to fall down, but if it do fall to water the earth, it shall strain through the air as through a sieve, the clouds sometimes are so full that one would think they would burst through the air, and fall upon the earth, but God having set the air to be a Firmament, or expulsion between the waters above, and the waters below, though of itself a very liquid thing, yet it stands like to a wall of brass; and truly so is it with a Christian spirit, though of himself he is as liquid as the air, you may easily pass through him, and go an end with him easily; he is easy to be entreated, very gentle, but take him now in anything wherein God hath bid him keep his stand in his course, and there he stands like a wall of brass, that were never such high and great matters put upon him, ready to bear him down, he will not shrink, nor give any way at all; this is another mixture of affections which are found in Christian men, that do enjoy this life of holiness.
有人说摩西是地上最温和的人，见于《民数记》12 章 3 节。以摩西自己的情况和他对待人的态度为例，只要事情涉及到他自己，他就是一个温和的人，很容易被说服。然而，当摩西看到事情关乎上帝的事业时，他变得如此坚定和不可动摇，以至于他不会让步，不会留下以色列子民所有的一点东西。他不仅要求男人、女人和孩子出去事奉上帝，还要求他们的牲畜和财物。他不会在这里稍稍让步，即使是为了国王的快乐。一个人会很惊讶，这样一个温和、温柔、在自己的事情上很容易被说服的人，当涉及到重要的事情并关乎上帝时，他却不会让步，他现在是不可动摇的，没有什么能说服他让步，这是一种恩典的结合，在人们中并不常见，但在过圣洁、圣洁的生活的上帝的子民中是可以找到的。我不知道有什么比液态空气更好的例子了；它是最容易被穿透的物质；它自己会让每一个生物通过，即使是最小的飞虫或最小的石头投入其中，它也会自动让开；但是如果上帝说它应该成为天空和地面之间的坚固屏障，它就会像一堵铜墙一样屹立不倒；它不会让云中的水落下，但如果它确实落下来浇灌大地，它会像过滤器一样通过空气渗透；有时云朵非常满，人们会以为它们会穿透空气，落到地上，但上帝将空气设定为天空和地面之间的坚固屏障，尽管它本身是一种非常液态的物质，但它就像一堵铜墙一样屹立不倒；对于一个基督徒的精神来说也是如此，尽管他本身像空气一样液态，你可以轻易地穿过他，与他一同前进；他容易被说服，非常温和，但是当上帝命令他在自己的道路上坚守立场时，他就像一堵铜墙一样屹立不倒，从来没有这么高而伟大的事情 他被压迫，准备压垮他，他不会退缩，也不会让步；这是基督徒中另一种情感的混合，那些享受着圣洁生活的人们。

In the sixth place you shall have modesty mixed with much magnanimity, which is rarely found in men, endued only with Moral or Civil gifts, but in nature the more modest, the less magnanimous. But a Christian, the more modest he is, the more magnanimous; look at Paul, and touching the righteousness which is of the Law, he is endued with many carnal privileges according to the Law, but now all these are but loss, and dross, and dung, that he might win Christ; all his good parts of nature, and all his, common gifts of grace, yet all of them but dross, and dung; this was the modest spirit of Paul, a man who sometimes saith of himself, He was not inferior to the very chief Apostles, 2 Cor. 12.11. yet again saith he, I am nothing, there is his magnanimity. When he is opposed, and vilified by the false Apostles; what hath Paul forgot his modesty, now, that he knows not how to submit himself, nor to compare himself with his equals? No, but though chief of the Apostles, yet am I nothing. He looks at everything he had as nothing; This I am, but yet I am nothing. He sometimes calls himself, the least of all the Apostles, 1 Cor. 15.9, 10 and yet other whiles, not inferior to the very chief of them. Sometimes he calls himself, the least of all Saints, Eph. 3.8. and yet sometimes, not inferior to the very chief Apostles; and this he had learned, he had been instructed thus to deny himself; he desired, that he might know nothing but Christ, and him crucified. See the noble spirit of this self-denial servant of God; sometimes, when the Magistrates had done him wrong, see then how he stands upon his privileges, he complains, they had beaten him, a Roman, being uncondemned, Act. 16.9. and when they heard this, they would have sent him away privately; nay, let them come and fetch him out.
第六点，你应该拥有谦逊与伟大的品质，这在男人中很少见，只有具备道德或公民天赋的人才能拥有，但在本性中，越谦逊，越不伟大。但是一个基督徒，他越谦逊，就越伟大；看看保罗，关于律法的义，他根据律法拥有许多肉体特权，但现在这一切都是损失、废物和粪土，为了得着基督；他所有的天性的优点，和所有的恩典的普通恩赐，都只是废物和粪土；这就是保罗谦逊的精神，一个有时自称不亚于最大的使徒的人，哥林多后书 12:11。然而他又说，我算不得什么，这就是他的伟大。当他受到错误使徒的反对和诽谤时，保罗是否忘记了他的谦逊，现在不知道如何屈服，也不知道如何与同等的人相比较？不，尽管是使徒中的首领，但我什么都不是。他把自己拥有的一切都看作是无足轻重的；这就是我，但我什么都不是。他有时称自己是众使徒中最小的，哥林多前书 15。9、10 和其他一些时候，不亚于其中最重要的人。有时他称自己为众圣徒中最小的，以弗所书 3:8。但有时，他不亚于最重要的使徒；他学会了这一点，他被教导要否认自己；他渴望只认识基督，只知道他被钉在十字架上。看看这位自我否定的神仆的高尚精神；有时，当官员们对他不公时，看看他如何坚守自己的特权，他抱怨说，他们打了他，一个罗马人，而他并未被定罪，使徒行传 16:9。当他们听到这个消息时，他们本来想私下送他走；不，让他们来把他带走。

See now, a man of a great and magnanimous spirit, though a man as fit to put up wrongs as any man, yet when he sees the glory of God is interested in his person, and his calling, or his cause is called in question, then he knows how to stand upon his worth; and if in such a case he sustain open wrong, then he will plead the liberty of a Subject; whereas at another time, he would have done more to a far less man then a Magistrate; He is become all things to all men, that he might save some every way; so gentle, that you may turn him about your hand any way, but else he will stand upon his worth, and not inferior to the very chief Apostles; those that are greatest and chiefest, such, who seemed to be pillars, he is not inferior to any of them, the greatest of them all; equal to the best of them, if not before them all, and yet labored more then they all, 1 Cor. 15. last. to show you the marvelous modesty of the spirit of grace, a work incompatible to nature, but is found only in a spirit of holiness, and there only they are combined together in the same person, at the same time, and in the same business, with the same breath he can tell you; He is not inferior to the very chief Apostles, and yet, I am nothing. Notable is that expression of David to this purpose, My eyes are not lofty, nor my heart haughty, but I have behaved may self as a weaned child, Psal. 131.1, 2, Now you would think if a man were such a weaned humble creature, he could not tell how to speak, nor to take any great things in hand; but when he comes to speak to that, you shall mark the frame of his spirit, Psal. 24.7.9. Stand open ye everlasting doors, and be ye lift up ye everlasting gates, that the King of glory may come in. When he looks at earthly things, yea the best of them, his heart is so weaned from them, that he knows not how to have an high thought, weaned even from a Kingdom, as a child from the breast, and yet the same soul that is thus weaned, and thus mean in his own eyes, when he comes to spiritual matters, it is wonder to see the height of his spirit; these things are too low, and too shallow for him; he knows not how to close with, nor to content himself with such poor things as these be, Crowns, and Scepters, and Dignities, his heart was weaned from them all, all of them things too low, and too mean for him to be exercised about; now be ye lift up ye gates, and he means the heart and conscience of a man, the affection of his soul, lift up these to the ways of God, he would now be of an higher strain, so that a man would wonder at this, though the matter be great and high, every way far above all earthly things, yet notwithstanding he looks at them all as matters fit for his heart to be raised up unto, he looks at the favor of God, and the blood of Christ, and pardon of sin, the Kingdom of glory; he looks at all these high matters as fit objects for his heart to be set upon: His eyes were not haughty, and he did not exercise himself in great matters concerning earthly things, and yet, was it not a great matter to be King of Israel? yet is it not a greater matter to be the Son of God, then to be the Son in Law to a King? but his eyes are not haughty, he doth not exercise himself in such things as these be, but yet he exerciseth himself in greater matters then these things are; and therefore, when as Christian men are thought to be of shallow weak spirits, and know not how to carry on end matters in this world, yet when they come to spiritual matters, there they can tell how to set their hearts a work about such matters, about the inheritance of the Kingdom of Heaven, about the favor of God, and the light of God's countenance, these be great matters; when they come to have the eye of God upon them, they can look for the glory of his presence, and the fellowship of the Angels; and they can discourse, and tell you of great blessings that God hath laid up for them in Christ; then they can exercise their hearts in such great matters, Psal. 149.6. Let the high praises of God be in their mouths; what a strange speech is there, for a man that sometimes said, Great matters are too high for him, yet now, as it is in the Original, High things, the high glorious things of God, the great things of God, the magnanimous things of God, the high praises of God, the high Majesty of God, the high praises, and thanksgiving of God, let them be in their mouths; the mighty power of God, let that be in their lips, and a two-edged sword in their hands. He speaks of a word of Prophesy, and instruction to the people; the word is called, the sword of the Spirit, whereby Kings are bound in chains, and Lord's in Iron bonds, and such honor have all the Saints; he would have all the Saints of God to invest themselves with this honor, that they might speak of such glorious excellent things, as their words might be like to a two-edged sword, to cut asunder the hearts of great Princes, to bring Kings and great Lord's in chains of horror, and anguish of soul and conscience, such chains as out of which there is no redemption, but by the high words of the Saints, by the high promises of God to speak peace to the souls of Princes; but let the high threatening's of God be in their mouths, the high Commandments of God in their mouths, and those will bind Kings in chains, and Lord's in fetters of Iron; and then let the high promises of God, the spiritual promises of grace be in their mouths, to set Princes at liberty, and to teach their Senators wisdom. A strange kind of combination in the Spirit of grace wrought in such hearts, they can call upon their hearts to be lifted up to the high things of God, nothing then too great for them to exercise themselves in; no Mercies, nor Judgments too great, no not the unsearchable counsel of God, the depths of the Mysteries of God, nothing is too high for them, it will be prying, and looking into the secret counsels of God, and yet both together with most modesty, when the soul is most lifted up in the ways of God, yet at the same time he looks at himself as nothing, and yet notwithstanding so far forth as God will be pleased to reveal it to him, he will be searching into the deep things of God, and yet all this will he do with a very modest spirit.
看吧，一个有着伟大和宽宏大量的精神的人，虽然他和任何人一样有能力忍受冤屈，但当他看到上帝的荣耀与他的人格、使命或事业有关时，他知道如何坚守自己的价值；如果在这种情况下他遭受公开的冤屈，那么他将会主张作为一个公民的自由；而在其他时候，他对一个远不如一个执法官的人也会做得更多；他成为了众人的一切，以便以各种方式拯救一些人；他是如此温和，以至于你可以随意摆布他，但在其他情况下，他会坚守自己的价值，不亚于最重要的使徒；那些最伟大和最重要的人，那些看起来像是支柱的人，他不亚于其中的任何一个，甚至是最伟大的人；他与他们中最好的人相等，如果不是超过他们所有人，而且他比他们所有人都更努力，哥林多前书 15 章最后一节。 展示给你看，恩典之灵的奇妙谦逊，这是与自然不相容的工作，只有在圣洁的灵魂中才能找到，只有在同一个人身上、同一时间、同一事务中才能结合在一起，他可以告诉你，他不亚于最高的使徒，然而，我却是无足轻重的。大卫对此的表达非常值得注意，我的眼目不高傲，我的心不骄傲，我使自己如同断奶的婴孩，诗篇 131.1, 2。现在你可能会认为，如果一个人如此谦卑，他不会知道如何说话，也不会去做任何伟大的事情；但当他开始谈论这个时候，你会注意到他的心灵状态，诗篇 24.7.9。永远的门啊，你们要抬起头来，永远的门户啊，你们要被举起，使荣耀之王得以进来。当他看着尘世的事物，甚至是最好的事物，他的心已经对它们产生了厌倦，以至于他不知道如何产生高尚的思想，他甚至对王国也像婴儿戒掉母乳一样戒掉了，然而，当他涉及到属灵的事物时，他的精神的高度令人惊讶；这些事物对他来说太低微、太肤浅；他不知道如何接受，也无法满足于这些贫乏的事物，如王冠、权杖和尊严；他的心已经戒掉了所有这些，所有这些事物对他来说都太低微、太卑微，不值得他去关心；现在，你们要抬起你们的门，他指的是一个人的心和良心，他的灵魂的感情，抬起这些来追求神的道路，他现在希望更高的境界，以至于人们会对此感到惊讶，尽管这个问题很重要、很高尚，完全超越了一切尘世的事物，然而他却将它们都看作是他的心灵可以追求的事物；他看着神的恩典、基督的宝血、罪的赦免、荣耀的国度；他将所有这些高尚的事物都看作是他的心灵可以追求的合适对象：他的眼睛他并不傲慢，也不在地上的大事上努力，然而，成为以色列的国王难道不是一件大事吗？然而，成为上帝的儿子难道不是更大的事吗？但他的眼睛并不傲慢，他不会在这些事情上努力，但他会在比这些更重要的事情上努力；因此，当基督徒被认为是浅薄而软弱的人，不知道如何在这个世界上处理事情时，当他们涉及到属灵的事情时，他们却知道如何让自己的心为这些事情而努力，如天国的产业、上帝的恩典和上帝的亮光，这些都是重要的事情；当他们感受到上帝的眼目在他们身上时，他们可以期待他荣耀的同在和与天使的交往；他们可以谈论并告诉你上帝在基督里为他们预备的伟大祝福；那时，他们可以在这些重要的事情上努力，诗篇 149:6。 让上帝的赞美之声在他们的口中响起；多么奇怪的言辞啊，对于一个曾经说过，伟大的事情对他来说太高深了的人，然而现在，正如原文所说，上帝的高尚事物，上帝的伟大事物，上帝的宽宏大量之事，上帝的高赞美之声，上帝的威严，上帝的赞美和感恩之声，让它们在他们的口中；上帝的强大力量，让它在他们的嘴唇上，以及一把双刃剑在他们的手中。 他谈到了一句预言的话，并向人们传授指示；这句话被称为圣灵的剑，用以束缚国王，用铁链束缚君主，所有圣徒都享有这样的荣耀；他希望所有上帝的圣徒都能投身于这个荣耀中，以便他们能够谈论这样辉煌卓越的事情，使他们的话语就像一把双刃剑，能够割裂伟大君主的心灵，使国王和伟大的君主陷入恐怖和灵魂和良心的痛苦之中，这些链条是无法通过除了圣徒的高言之外的任何方式来解脱的，通过上帝对君主说和平的高言，但让上帝的高威胁在他们的口中，上帝的高诫命在他们的口中，这些将会束缚国王，用铁链束缚君主；然后让上帝的高承诺，属灵的恩典的承诺在他们的口中，来释放君主，并教导他们的参议员智慧。 在恩典的灵中产生的一种奇特的结合，在这样的心中，他们可以呼吁自己的心灵被高尚的事物提升，对他们来说没有什么是太伟大的，他们可以在其中锻炼自己；没有什么恩典或审判是太伟大的，甚至上帝的难以寻觅的计划，上帝的奥秘深处，对他们来说都不是太高的，他们会窥探，探究上帝的秘密计划，然而与此同时，他们会以最谦逊的态度，当灵魂在上帝的道路上被高举时，他们会看到自己是无足轻重的，然而，只要上帝愿意向他启示，他就会探究上帝深奥的事物，然而，他会以非常谦逊的心灵去做这一切。

Thus you have seen six combinations severally of the gracious affections, that are not to be found in nature, no not set upon civil objects, much less upon spiritual, but upon civil objects, they cannot be so combined together.
因此，你已经分别看到了六种仁慈情感的组合，这些组合在自然界中找不到，甚至不会出现在社会对象上，更不用说在精神对象上了，但在社会对象上，它们无法如此组合在一起。

Seventhly, there is another combination of virtues strangely mixed in every lively holy Christian, And that is, Diligence in worldly businesses, and yet deadness to the world; such a mystery as none can read, but they that know it. For a man to rise early, and go to bed late, and eat the bread of carefulness, not a sinful, but a provident care, and to avoid idleness, cannot endure to spend any idle time, takes all opportunities to be doing something, early and late, and loseth no opportunity, go any way and bestir himself for profit, this will he do most diligently in his calling: And yet be a man dead-hearted to the world, the diligent hand maketh rich, Prov. 10.4. and you read of the godly woman, that she riseth while it is yet night, Prov. 31.27. And of this ye read, Prov. 15.13. and 18, 19.27. Now if this be a thing which is so common in the mouth of the holy ghost, and you see was the practice of the greatest women, then upon the earth; the greatest Princes in those times, the more gracious, the more diligent, and laborious in their callings: you see it will well stand with the life of grace, very diligent in worldly business. And yet notwithstanding, the very same souls that are most full of the worlds businesses, the more diligent they be in their callings, yet the same persons are directed to be dead with Christ, Col. 3.1, 2, 3. Set not your affections upon things below, but on things that are above, for we are dead with Christ. Meaning dead to all these earthly things, and all the comforts here below, they are not our life, but our life is hid with Christ in God; and therefore to this world are we dead. And Paul therefore so speaks of it, Gal. 6.14. The world is crucified to me, and I unto the world, the very same men that are so crucified to the world, yet the spirits of those men, though their affections be in heaven, yet their labors are in the earth, Phil. 3.20. Our conversation is in heaven, but our employments is here upon the earth, diligently taking pains in our callings, ever very busy in outward employments. Observe the Ante, learn her ways, and be wise, Prov. 6. be busy like Antes, morning and evening, early and late, and labor diligently with their hands, and with their wits, and which way soever as may be the best improvement of a man's talent; it must be employed to the best advantage, and yet when a man hath labored thus busily, yet his heart, and mind, and affections are above; he goes about all his business, in obedience to God's Commandment, and he intends the glory of God; and he thereby sets himself, and his household at more liberty for the service of God in their places, and so, though he labor most diligently in his calling, yet his heart is not set upon these things, he can tell what to do with his estate when he hath got it. Say not therefore when you see two men laboring very diligently and busily in the world, say not, here is a couple of worldlings, for two men may do the same business, and have the same success, and yet a marvelous difference between them, the heart of the one may be dead to these things, he looks at them as they be; indeed, but crumbs that fall from the children's table, he looks not at them as his chiefest good, but the bread of life, the spiritual food of his soul, that is the thing which he chiefly labors after, another man places his happiness and felicity in them, and makes them his chiefest good, and so there is a manifest difference between them.
第七，每个活泼的圣洁基督徒身上都有另一种奇特的美德组合，那就是勤奋于世俗事务，却对世界冷漠；这是一种谜，只有了解的人才能读懂。一个人早起晚睡，吃着辛勤劳作的面包，不是出于罪恶，而是出于谨慎的关怀，避免懒散，不能忍受任何闲暇时间的浪费，抓住一切机会做些事情，早晚都忙碌，不错过任何机会，不管走到哪里都为了利益而努力，他会在自己的事业中最勤奋地做到这一点；然而对世界却是一颗死心的人，勤劳的手使人富足（箴言 10:4），你们读到过虔诚的妇人，她在天还未亮的时候就起来（箴言 31:27）。你们在箴言 15:13 和 18、19:27 中也读到过这一点。现在，如果这是圣灵常常提及的事情，而且你们看到这是那个时代最伟大的妇女的实践，那么在地上最伟大的君王，越是仁慈，就越是勤奋和努力工作：你们看到这与恩典的生活是相符的，非常勤奋于世俗事务。 然而，尽管如此，那些最忙于世俗事务的灵魂，越是勤奋于自己的职业，却被指引要与基督同死，哥罗西书 3 章 1、2、3 节。不要将你的情感寄托在地上的事物上，而是寄托在天上的事物上，因为我们与基督同死。意思是对这些世俗事物和下面的一切安慰都死心了，它们不是我们的生命，而我们的生命是与基督一同隐藏在上帝里面；因此，我们对这个世界是死的。保罗因此这样说，加拉太书 6 章 14 节。世界对我已经钉在十字架上，我也对世界如此，那些对世界如此钉在十字架上的人，他们的灵魂，尽管他们的情感在天上，但他们的劳动却在地上，腓立比书 3 章 20 节。我们的国籍在天上，但我们的工作却在地上，勤奋地从事自己的职业，忙于外在的工作。观察蚂蚁，学习它的方式，要聪明，箴言 6 章。 像蚂蚁一样忙碌，早晚都在努力工作，用双手和智慧勤奋劳动，以最好的方式发挥一个人的才能；它必须被充分利用，然而，当一个人如此忙碌时，他的心灵和思想却超越了这些；他遵循上帝的命令去做他的事情，并且他的意图是为了上帝的荣耀；通过这样做，他使自己和他的家庭在各自的位置上更加自由地为上帝服务，因此，尽管他在自己的职业中努力工作，但他的心并不依附于这些事物，他知道在获得财富后该如何处理。 当你看到两个人在世界上勤奋地努力工作时，请不要说，这是一对追求世俗利益的人，因为两个人可能从事同样的工作，取得同样的成功，但他们之间有着明显的差异，其中一个人的心可能对这些事情已经死了，他只是把它们看作是从孩子们的餐桌上掉下来的碎屑，他并不把它们看作是他最重要的东西，而是把生命的面包、灵魂的精神食粮看作是他最重要的追求，而另一个人把他的幸福和快乐寄托在这些事物上，把它们当作他最重要的东西，所以他们之间有着明显的差异。

So then you see seven combinations of graces that are in the life of holiness, and all of singular use in this kind.
那么，你会看到在圣洁的生活中有七种恩典的组合，而且在这种情况下都是独特的使用。

Eighthly, the last virtue is a single one, and that is love of enemies. I say unto you, love your enemies, Matth. 5.44. that you may be the children of your heavenly Father. Love your enemies. This very grace whereby we do love our enemies, it hath a contrary work to nature, for naturally, this we shall find to be the frame of our hearts, towards our enemies, we are cold and undisposed to do any good office unto them, very hard and cold, and frozen towards them: Those who are our enemies, we take no pleasure in them, but now in such a case as this, the love of a Christian will come and warm the heart, and thaw this cold frostiness that is in our souls; whereas before a man was cold toward his Enemies, his heart now begins to reflect upon him in pity and compassion; and instead of hardness, his heart now melts and is made soft within him, to see what ill measures it could have put upon its enemies. But on the contrary side, the same hatred in a man that is towards his enemies, it makes a man of an hot distemper, with boiling in heat of wrath against his enemies, he is all upon it to do him any harm, his heart is full of hot and bitter wrath; so as that love which was as heat and fire to thaw and warm, cold and hard hearts, when it comes to the fire of wrath, it is as it were cold water, and allays that heat and bitterness, and harshness, which else our hearts are subject to.
第八，最后一个美德是爱敌人。我告诉你们，要爱你们的敌人，马太福音 5:44。这样你们就可以成为天父的儿女。爱你们的敌人。我们爱敌人的这种恩典，与自然相反，因为自然而然地，我们对敌人的心态是冷漠的，不愿意为他们做任何好事，对他们非常冷淡和冷漠。我们对敌人没有任何喜悦，但在这种情况下，一个基督徒的爱会温暖心灵，融化我们灵魂中的冷漠；以前一个人对敌人冷漠，现在他的心开始怜悯和同情他；他的心不再冷硬，而是变得柔软，看到它本可以对敌人采取什么恶劣的行为。 但相反地，对于一个男人来说，对敌人的仇恨会使他变得易怒，对敌人充满了愤怒之火，他全力以赴要对敌人造成伤害，他的心中充满了炽热和苦涩的愤怒；因此，爱原本是能够融化和温暖冷漠和固执的心灵的热情和火焰，但当它遇到愤怒的火焰时，它就像冷水一样，冷却了那种炽热、苦涩和刻薄，否则我们的心灵会受到的。

This is the nature of love, as it is the nature of water to cool hot distempers; and as it is the nature of fire, to thaw and soften hard frozen spirits, & so though it be but as one entire grace. Yet in the act it puts forth a kind of variety of work, whereby one would think it did cross itself, but it doth not, but doth all by the life of Christ: thus you see what the effects of the life of sanctification is in the heart of a man, after that God hath begun, to root the life of justification in us, and he discerns that God hath wrought a change in him, and then these several graces, though in themselves, and work one opposite to another; yet in a Christian heart they can meet and join together.
这是爱的本质，就像水的本性是冷却炎热的疾病一样；火的本性是融化和软化冰冻的精神，所以虽然它只是一种完整的恩典。然而，在行动中它展示出一种多样性的工作，使人们会认为它与自己相矛盾，但实际上它并没有，而是通过基督的生命来完成一切。因此，你可以看到，在上帝开始在我们心中根植称义的生命之后，成圣的生命在人的心中产生的效果，他能辨别出上帝在他身上做了一个改变，然后这些不同的恩典，虽然在本质上彼此相反，但在一个基督徒的心中它们可以相遇和融合在一起。

And therefore now do but lay this to heart, he that hath the Son hath life. Will a Christian say, how shall I know that I have that life, in having of which, I may know I have Christ? Why, do but consider with thine own soul, not now of the life of thy justification, but hast thou found that ever God did fill thy heart with joy, so as thy soul hath said, the Lord hath done great things for my soul, whereof he hath made me to rejoice? and hast thou found that when thou hast most rejoiced in the wonderful mercy of God, then hath thy heart most melted before the Lord thy God? And thou hast been ashamed and confounded within thyself, and never open thy mouth against God anymore. Doest thou see that the more God reveals Christ to thee, who was crucified for thy sake, the more bitterly thou moanest for thy wickedness? then it is a strong evidence of life and peace in thy soul; were it not the mighty power of the life of Christ in thee, thou couldest have had neither of both these graces, much less combined together to work the same thing, at one and the same time: if therefore God hath helped you to look at the great mercy of God with joy, and yet with shame and bitter mourning, that ever thou shouldest dishonor such a God; certainly, God hath vouchsafed thee life, and such a life, as in which thou shalt live. You shall have many a soul that is marvelously comforted in hearing the word, rejoice exceedingly in what they hear; and go home and say such a word was good and very comfortable, and never man spake like that man, and he never thought before that there was so much to be found in the word, as now he conceives there is. But now if this were the joy of God's Elect; if it were such a joy as would not vanish away like lightning in the air, a flash of joy, it would sink down into the heart, and leave so much the more deeper impression mourning, by how much the more it hath had joy: I grant, that sometimes the joy of God's own servants may soon vanish away, but it was never known that the joy of a living Christian did so soon vanish and depart away, but that when it did most abound in the heart, it did cause inward mourning, and if not weeping, yet an affection of grief and sorrow of soul; that ever we have so displeased God, the more God hath been merciful to us, the more are we shamed of ourselves, & inwardly grieve for our shameless carriages.
因此，现在只需将这放在心上，拥有子的人就拥有生命。一个基督徒会说，我如何知道我拥有那种生命，从而知道我拥有基督？嗯，只需与你自己的灵魂思考，不是现在关于你称义的生命，而是你是否发现上帝曾经以喜乐充满你的心，以至于你的灵魂说，主为我的灵魂行了大事，使我欢喜？你是否发现，当你在上帝奇妙的怜悯中最欢喜的时候，你的心最为软化在主你的上帝面前？你曾经在自己内心感到羞愧和困惑，并再也不敢对上帝开口。你是否看到，上帝越是向你显明为你的缘故被钉十字架的基督，你就越为自己的邪恶而痛苦地哀叹？ 那么，这是你灵魂中生命和平的有力证据；如果不是基督的生命之大能在你里面，你既不能拥有这两种恩典，更不可能将它们结合在一起，同时产生同样的作用：所以，如果上帝帮助你以喜乐的心看待上帝的大慈悲，又以羞愧和痛苦的哀悼，因为你曾亵渎这样一个上帝；那么，上帝无疑赐给了你生命，一种你将在其中生活的生命。你将会有许多灵魂在听到上帝的话语时感到非常安慰，对所听到的感到非常欢喜；回家后会说这样的话很好，非常令人舒适，从未有人像那个人那样说话，他以前从未想到在话语中有这么多可发现的东西，现在他才明白。 但是现在，如果这是上帝选民的喜乐；如果这是一种不会像空中的闪电一样消失的喜乐，一种闪光的喜乐，它会沉入心中，留下更深刻的印象，因为它带来了更多的喜乐：我承认，有时候上帝的仆人的喜乐可能很快消失，但从来没有人知道一个活着的基督徒的喜乐会这么快消失和离去，但当它在心中最丰富的时候，它会引起内心的悲哀，如果不是哭泣，也是一种悲伤和忧伤的情感；我们曾经如此得罪上帝，上帝对我们越是仁慈，我们就越为自己感到羞愧，内心为我们无耻的行为而悲伤。

If therefore you only find joy in hearing, that may deceive you, it is not the shortness of the continuance that argues the unsoundness of the joy, but the want of this combination that will argue the falsehood of it; if God yoke not spiritual joy with spiritual mourning, then suspect your joy, for it doth not accompany salvation unto life. And in very deed, this you shall find to be true, the joy of living souls in Christ, though that oftentimes be soon gone, yet it leaves this spirit of mourning, which keeps possession for it, and that many times for a long time; and you may read your comfort in the sorrow that it hath left behind, for there is as much cause of comfort in this sorrow, as in the joy when you had it; when you see your souls can mourn unfeignedly, for that you see so good a God to such a wretch; this very comfortable sorrow that is left in thy heart, is an undoubted pledge that it is not a vanishing joy, the power and work of it lasts long, and will abide in the soul forever; a man will in such a case mourn for his sin while he lives. If you have therefore found your joy mixed with sorrow it is right, else it is but a fading, hypocritical, and false joy.
如果你只在听到时感到快乐，那可能会欺骗你，不是持续时间短暂表明快乐不真实，而是缺乏这种结合表明快乐是虚假的；如果上帝没有将属灵的喜乐与属灵的悲哀结合在一起，那就怀疑你的快乐，因为它并没有伴随着通往生命的救恩。实际上，你会发现这是真实的，基督里活着的灵魂的喜乐，虽然经常很快消失，但它留下了这种悲哀的精神，它保持了对它的占有，并且很多时候持续很长时间；你可以从留下的悲哀中读到你的安慰，因为这种悲哀有着和你拥有喜乐时一样多的安慰；当你看到你的灵魂能够真诚地悲哀，因为你看到一个如此善良的上帝对待如此卑微的人，这种存在于你心中的令人安慰的悲哀，是它不是一种短暂的快乐的确凿保证，它的力量和作用持续很久，并将永远存在于灵魂中；在这种情况下，一个人会在他活着的时候为自己的罪而悲哀。所以，如果你发现你的快乐与悲哀混合在一起，那是对的，否则它只是一种逐渐消失、虚伪和虚假的快乐。

Again further, how do you find your heart affected with the duties of God's worship? Do you come to duties marvelous unwillingly, that if you could avoid it you would not keep such duties in your house, and if it must needs be, you put it upon anybody rather than upon yourself; you may be a living Christian, but your heart is in a dead frame at that time, and if it be always so with you, you never did truly live, but if you find your spirits, at least your hearts coming on most willingly to Christian duties, that you perform them like Free-will offerings, not free, so as without warrant from God's Word, but free in respect of grace. Do but observe thus much, it may be you may come off freely before God, because he hath given you spiritual gifts, and you can quit yourselves well in the performance of them, and that makes you come the more boldly; but consider, if the more willingly you come to Christian duties, the more trembling your heart goes about them; the more the soul is prepared, the more it fears before the Lord, and the more lowly the spirit is, and awful in the sight of God, if a man can serve the Lord with joy, and trembling together, then the service you perform to God is heavenly, and spiritual, and lively, and such as in which you live, they come from a living heart, and the sacrifice is lively and acceptable, and argues you have life, and therein you have Christ the God of peace, but if a man have only fear in a duty, but no joy; or joy, but no fear; his heart is not in a good frame, we must bring a better frame of heart before God then so, before we can say that we have the life of sanctification.
再进一步说，你如何发现自己的心受到上帝崇拜的责任的影响？你是否对这些责任感到非常不情愿，如果可以避免的话，你不会在家里保持这样的责任，如果必须要做，你会把它推给别人而不是自己；你可能是一个活着的基督徒，但你的心在那个时候是死的，如果你总是这样，你从未真正活过，但如果你发现你的精神，至少你的心愿意最愿意去做基督徒的责任，你像自愿奉献一样去履行它们，不是自由的，不是没有上帝的话语的授权，而是出于恩典的自由。 只需这样观察，也许你可以在上帝面前自由地行事，因为他赐予了你属灵的恩赐，你在履行这些恩赐时表现得很好，这使你更加勇敢；但请考虑，你越是乐意参与基督教的职责，你的心就越是战栗；灵魂准备得越充分，就越是在主面前敬畏，心灵越是谦卑，在上帝眼中越是可畏。如果一个人能够带着喜乐和战栗一同事奉主，那么你向上帝献上的事奉是属天的、属灵的、活泼的，是你生活的一部分，它们来自一个活生生的心，献上的祭物是活泼和可悦纳的，这表明你有生命，你在其中拥有平安之神基督。但如果一个人在履行职责时只有恐惧而没有喜乐，或者只有喜乐而没有恐惧，他的心灵状态不好，我们必须在上帝面前带着更好的心灵状态，然后才能说我们拥有成圣的生命。

Again, for another sign; How do you find yourselves in your tribulations? are they altogether matter of burden, and weariness to your hearts? Have you no joy in them? Have you many afflictions in inward, or in outward man, and no comfort in them? It is an uncomfortable sign to you; the life of sanctification is not so shed abroad in your hearts, that you may gather you have life, but if you find that in the multitude of your thoughts within you, God's comforts delight your soul, Psal. 94.19, 20. In the midst of sorrow you find some comfort, if your life in Christ makes your saddest times joyful and comfortable to you; and so in outward afflictions, though afflictions may seem to be grievous, yet wait a while, and you shall see the more weight and burden that lies upon thee, and the more thy afflictions for Christ hath abounded, so hath thy consolation abounded much more, 2 Cor. 1.6.
再说一次，对于另一个迹象; 在你们的苦难中，你们如何发现自己？它们是否完全是负担和厌倦的事情？你们对此没有喜悦吗？你们内心或外在的痛苦很多，却没有安慰吗？这对你们来说是一个不舒服的迹象；圣洁的生命没有在你们的心中流露出来，以至于你们可以感受到生命的存在，但如果你们发现在你们内心的许多思想中，上帝的安慰使你们的灵魂喜悦，诗篇 94.19, 20。在悲伤中，你们找到了一些安慰，如果你们在基督里的生命使你们最悲伤的时刻变得快乐和舒适；所以在外在的苦难中，虽然苦难似乎是沉重的，但稍等片刻，你们将看到更多的重担和负担压在你们身上，你们为基督所受的苦难越多，你们的安慰就越多，哥林多后书 1.6。

Again, observe your carriage with men, it is good to be patient when you meet with evil doers, 2 Tim. 2. last. yet notwithstanding not so patiently as to bear with them in everything that is evil, to allow them in any sin; no, if God give you place and opportunity, show some kind of zeal to cleanse them from their evils, and this may well stand with your patience; be patient in things that concern yourself, but bear not with them that are evil in their evil deeds.
再次，观察你与人的相处方式，当你遇到作恶者时要有耐心，提摩太后书 2 章。然而，不要过于耐心以至于容忍他们的一切邪恶，允许他们犯任何罪；不，如果上帝给你机会和机会，展示一些清除他们邪恶的热情，这与你的耐心是相符的；在涉及自己的事情上要有耐心，但不要容忍那些在邪恶行为上作恶的人。

Again, do but observe the frame of your spirit in the things that you suffer; Are you meek and gentle, and flexible, that is a good virtue; but how are you in the things of God? Are you stiff, and immovable there? 1 Cor. 15. last, that though they may persuade you very far in any reasonable thing concerning man, but in things concerning God, you will not bait anything of the peace of your Conscience, for any man's pleasure; are you immovable in such a case? both these together do very well, steadfast, and yet soon persuaded; such an heart as is thus mixed, and knows how to temper and frame his spirit according to God, he is a living soul, and hath life, and Christ the Prince of life.
再次，只需观察你在所遭受的事情中的心灵状态；你是否温和、柔顺、灵活，这是一种美德；但在与上帝有关的事情上，你又如何呢？你是否僵硬、不可动摇？哥林多前书 15 章最后一节说，尽管他们可能在任何关于人的合理事情上很容易说服你，但在关乎上帝的事情上，你不会为了任何人的快乐而妥协你的良心的平静；在这种情况下，你是否不可动摇？这两者结合在一起非常好，坚定而又容易被说服；这样一个心灵混合的人，懂得如何根据上帝来调和和塑造自己的心灵，他是一个有生命的灵魂，拥有生命，拥有基督这位生命之王。

Again, thou art a modest Creature, and thinkest meanly of thyself, and art weaned from this world, it is a virtue, but how is it coupled, for God couples every grace with another grace, that they may poise one another, as Christ sent out his Disciples, by two and two together; so all the graces of the Spirit join one with another, they balance one another, that he may not be too high on the one side, nor too low on the other, but that all things may be carried according to God, and therefore thou art modest; it is well, but hast thou withal an high and a lofty spirit, that if it be heavenly matters thou art to be exercised in, they cannot be too high for thee. Let a man tell thee of State matters, coming before Princes, and tell thee of nobility, thou art ashamed, and knowest not how to set about such things as those be, but tell thee of an inheritance in the Kingdom of glory, and the making it sure to thee in a way of God's grace. Tell thee of pardon of sin, and of the Spirit of grace, and the riches of the precious promises of God, and thy heart can look at these highly, then thou art of a magnanimous spirit, then is thy modesty in outward things well coupled, but he whose spirit is most lofty should be most humble, couple them together and they well suit one another; when they go hand in hand, righteousness and peace go together, modesty and magnanimity, humility and courage go together, they make an amiable set of grace where-ever they are so coupled; if it be of things concerning thyself, thou hast not an heart to stand out against any man of place, but he may bow thee round about; but if they wrong thee so far as God's honor is interested in the thing, thou canst then stand upon thy lawful rights, and if therein thou be impeached, thou canst come off with this, thou art not inferior to the chief Apostles, and yet art nothing, nor art able to do anything.
再说一遍，你是一个谦虚的人，对自己的评价不高，对这个世界不依赖，这是一种美德，但是它与什么相结合呢？因为上帝将每一种恩典与另一种恩典相结合，使它们相互平衡，就像基督派遣他的门徒，两个人一组地出去一样；所以圣灵的一切恩典彼此相连，它们相互平衡，使他在一方面不会太高，另一方面不会太低，而是一切都按照上帝的旨意进行，所以你是谦虚的；这很好，但是你是否也有一种高尚而崇高的精神，如果是关于天上的事情，你就要去锻炼，它们对你来说永远不会太高。让一个人告诉你有关国家事务、与君王会面的事情，告诉你有关贵族的事情，你会感到羞愧，不知道如何处理这些事情，但是如果有人告诉你关于在荣耀的国度中的产业，并且以上帝的恩典的方式使其对你来说变得确实。 告诉你关于罪的赦免，关于恩典的圣灵，以及上帝宝贵应许的丰富，如果你的心对这些非常看重，那么你就是一个宽宏大量的人，你的谦逊在外在事物上也很恰当，但是那些精神最高尚的人应该最谦虚，把它们结合在一起，它们就很相配；当它们齐头并进时，正义和和平一起前进，谦逊和宽宏大量，谦卑和勇气一起前进，无论它们在哪里结合，都会形成一种可爱的恩典；如果涉及到你自己的事情，你没有勇气对抗任何有地位的人，但如果他们在事情上伤害了你，涉及到上帝的荣耀，那么你可以坚守你的合法权益，如果在这方面你受到指责，你可以这样回应，你不亚于首要的使徒，然而你什么都不是，也不能做任何事情。

Again, look at thy worldly business, art thou diligent in thy Calling, it is well; and you say, Cursed is he that doth the work of the Lord negligently; and the work of his Calling is, the work of the Lord. But how stands thy heart affected in the midst of thy business? Is thy heart dead to the world, go not about it with a worldly heart, go not about it for profit sake, but because God sets thee about it? And you are more free to the service of God, and to do more good, this is the life of sanctification.
再说，看看你的世俗事务，你在你的职业上是否勤奋，那很好；你说，那些敷衍了主的工作的人是受咒诅的；而他们的职业工作就是主的工作。但是在你的事务中，你的心态如何？你的心是否对世界冷漠，不以世俗的心态去从事，不是为了利益而从事，而是因为上帝让你去做？这样你就更自由地为上帝服务，做更多的善事，这就是圣化的生活。

And lastly, if God give us hearts so abundant in love, that it both thaws our cold and stiff hearts towards our poor Brethren, and also puts a watery temper to cool the wild-fire of our wrath towards our enemies; it is a mighty power of the Spirit of grace to turn itself so many ways, for the right ordering and framing of a Christian in the course of his sanctification; these be comfortable signs of our life of sanctification.
最后，如果上帝赐予我们充满爱心的心灵，既能融化我们对贫穷弟兄冷漠僵硬的心，又能给我们对敌人的愤怒降温，那么这是恩典之灵的强大力量，能够在基督徒的成圣过程中以多种方式引导和塑造我们的行为；这些都是我们成圣生活的令人欣慰的迹象。

SERMON IX. - 1 JOHN 5.12.
讲道九 - 约翰一书 5.12。

He that hath the Son, hath life, and he that hath not the Son, hath not life.
有子的人有生命，没有子的人没有生命。

Now we come to speak of such effects of the life of Sanctification, as show themselves in the lives of Christians, by observing of which in ourselves we may know we have Christ, and life in him.
现在我们来谈谈圣洁生活的这些效果，它们在基督徒的生活中显现出来，通过观察自己，我们可以知道我们拥有基督和他的生命。

Now these effects are suitable to the effects of natural life, and they are principally five.
现在这些效果适用于自然生活的效果，主要有五个。

The first is motion, when a creature is able to move itself unto the duties of its place; it is an effect of natural life, when it is able to move itself in its place, then it is said to live such or such a life; if you see a Creature stirs, and moves not further then by the help of another, then you say, it lives not; but if it stir of itself, then you say, it lives: Nor is it strait way alive if it move, unless it be in its place, for you see earthly things will move downward, if they be upward, and light things will move upward; but these are out of their places, they are rather moved then themselves do move, when they are out of their place; and it is not so much from a power of moving, but rather an affection to rest, then a power to move themselves. And further, suppose they should move themselves, meet it is they should move themselves to such actions as argues as argue this, and that life which they express; suppose a Tree moves itself, and nourish itself, and grow, and that in its place, yet it doth not move itself to see, nor hear; and beasts that do move themselves to see, and hear, yet they cannot move themselves to acts of Reason; and men that can move to acts of Reason, yet cannot move themselves to any spiritual duty and work of grace, so that that motion which argues the life of the soul, is a power to move itself, and in its place unto spiritual duties, that is the true nature of the life of sanctification; do you therefore see a creature no further moving it self then according to its lightness. You shall sometimes have men to move themselves out of their levity, come to an eminent duty in the pride of their natures, and will lift themselves up to some duties; but this is not out of an inward principle, but out of the lightness of their spirits desire to be above, will move them to this and that duty, and rather move from hence then from any inward principle of grace; and so sometimes creatures out of their heaviness, and baseness of mind, will be doing spiritual duties; but as the one doth them to be seen of men, and perform the mere letter of the duty, and in the pride of his heart, not out of any inward affection to such duties; so there be others that for profit sake will move themselves basely unto spiritual duties, as Christ said of his Hearers, they followed him for loaves, Joh. 6.26. so that it is one thing to move to such or such a business, or to be stirring about such duties, out of an inward affection to the duty and inclination of heart, and love of such a work, and another thing to be carried to such works out of an inward levity of nature, or because by such duties a man may excel others, and go beyond his neighbors; and it is one thing to be acting and stirring in spiritual duties, out of an inward love to them, and another to perform them, out of a base respect to the profit, and pleasure that may be found in them, in outward peace and rest; as sometimes the case so stands, that if a man do betake himself to spiritual duties, he shall perhaps find the more favor in the eyes of men, and to please authority, if it take the better side; and so from an heavy baseness of their hearts to such regards; they will have respect unto spiritual duties, but these do not move but as heavy things move, downward, and light things upward; a stone will move downward, and fire upward. Absalom had a marvelous strong affection to be doing, 2 Sam. 15.4. he tells them every man should have justice, if he was but made King in the Land, so all Israel desired after him; but Absalom was now out of his place, but as soon as ever he got into the place he desired, the first thing he intended was to cut off his Fathers life, an act of the greatest rebellion that ever could be done, so that men out of their places are apt to be stirring and moving, but it is but either from the baseness or lightness of their hearts; O that I were but in my Masters place, saith a servant, I would have duties performed in such time and place, and when they come to be in place, and might order and command their families, then they grow as bad as their Masters, and it may be worse, but this are we apt to do when we are out of our places, apt to be moving, but its not true life, because only that which moves in its place that only lives; and yet further: A thing may move in its place, and yet move from some kind of outward respects; as a Watch, or a Clock, it moves, but it is from the weight that lies and hangs upon it, and so it is rather a violent motion then a natural. So is it many times with men, the weight of the Law, or the weight of the authority of Governors doth so carry them an end in those ways they walk in, that they go through with it, and yet it is but from an outward principle, from some outward weights that hangs upon them; but yet, suppose men should be doing in their places, as Jehu was; he was mighty in his place, and was very much against Baal, and destroyed the house of Ahab, and his children, and his friends; but yet notwithstanding though this was all in his calling, he had a special Calling given him of God to that end; but though you should perform duties in your places, as a tree though it move in its place upward, yet it puts not forth; so many a man may do good duties in his place, and yet be wanting in the graciousness and spirituality of them. Now to make a duty spiritual, requires not only that it should be for the better, a good work, but that it should be wrought.
第一是运动，当一个生物能够自己移动到它所属的位置时；这是自然生命的效果，当它能够在自己的位置上移动时，就说它过着这样或那样的生活；如果你看到一个生物动了一下，但没有进一步移动，那么你会说它没有生命；但如果它自己动了一下，那么你会说它有生命：而且，如果它移动了，但不在自己的位置上，它也不会立刻有生命，因为你看到地上的东西会向下移动，如果它们在上面，而轻的东西会向上移动；但这些东西离开了它们的位置，它们更多的是被移动而不是自己移动，当它们离开了它们的位置；这不仅仅是因为有移动的能力，而更多是因为对休息的渴望，而不是自己移动的能力。 进一步假设他们自己移动，假设他们自己移动到表达这一点的行动，以及他们所表达的生活；假设一棵树自己移动，自己滋养自己，自己生长，而且在它的位置上，但它不会自己移动去看，也不会自己移动去听；而那些自己移动去看和听的动物，却不能自己移动去理性行动；而那些能够理性行动的人，却不能自己移动去进行任何属灵的责任和恩典的工作，所以那种表明灵魂生命的运动，是一种能够自己移动，并在其位置上进行属灵责任的力量，这就是圣化生命的真正本质；因此，你只需看到一个生物根据自己的轻重程度移动即可。 有时候，人们会因为轻浮而自愿履行重要的职责，以自己的自豪感来完成某些任务；但这并不是出于内在的原则，而是出于他们精神的轻浮性质，渴望超越，这种渴望会促使他们履行这样或那样的职责，而不是出于内在的恩典原则；同样，有时候，生物会因为沉重和卑劣的心态而履行属灵的职责；但就像前者是为了让人们看到他们的行为，只是完成职责的字面意义，以及出于心中的骄傲，而不是出于对这些职责的内在情感；同样，还有其他人出于利益的考虑，会卑劣地履行属灵的职责，就像基督对他的听众所说的，他们追随他是为了得到面包（约翰福音 6:26）。 这样一来，从内心对职责和倾向的爱以及对这项工作的热爱而转向某种业务或忙于某种职责是一回事，而出于内心的轻浮或因为通过这些职责一个人可以超越他人并超越邻居而被带到这些工作中是另一回事；从内心对履行这些属灵职责的爱而行动和忙碌是一回事，而出于对在外部和平和休息中可能找到的利益和快乐的卑劣尊重而履行这些职责是另一回事；有时情况是这样的，如果一个人投身于属灵职责，他也许会在人们眼中获得更多的青睐，并且如果权威站在更好的一方，他会取悦权威；因此，出于他们内心的沉重卑劣对这些方面的关注；他们会尊重属灵职责，但这些职责只会像沉重的东西一样向下移动，轻的东西向上移动；石头会向下移动，火会向上移动。押沙龙对行动有着非凡的强烈情感，撒母耳记下 15 章 4 节。 他告诉他们每个人都应该得到公正，如果他成为国王，那么以色列人都渴望他。但是阿布沙隆现在不在他的位置上，但是一旦他进入他所渴望的位置，他打算的第一件事就是割断他父亲的生命，这是最大的叛乱行为，所以人们在离开自己的位置时容易激动和行动，但这只是因为他们的心胸卑劣或轻浮；一个仆人说：“如果我能在主人的位置上，我会按时按地完成任务。”但当他们真的处于权力地位，可以指挥自己的家庭时，他们变得和他们的主人一样坏，甚至更糟，但这是我们在离开自己的位置时容易做的事情，容易行动，但这不是真正的生活，因为只有在自己的位置上移动的才算是活着；而且更进一步：一件事物可以在自己的位置上移动，但也可能是出于某种外在的考虑而移动；如同一个手表或者钟表，它会运动，但是是因为上面有重物压着它，所以这更像是一种强制性的运动而不是自然的。 所以对于人们来说，律法的重压或者统治者的权威的重压常常使他们在所走的道路上坚持下去，他们会坚持到底，但这只是出于外在的原因，是一些外在的重压使他们如此。但是，假设人们在自己的位置上像耶户一样行事，他在自己的位置上非常强大，非常反对巴力，并摧毁了亚哈的家族、他的子女和朋友；但是尽管这一切都是他的职责所在，他被上帝赋予了特殊的使命，但是即使你在自己的位置上履行职责，就像树木在自己的位置上向上生长一样，它并不会发芽；所以很多人可能在自己的位置上做好事，但在恩典和灵性方面却有所欠缺。现在，要使一项任务具有灵性，不仅需要它是为了更好的目的，是一项善行，还需要它是经过努力完成的。

First in sense of our own insufficiency without Christ, and yet so, as that by and from Christ we are able to do it.
首先，我们意识到没有基督我们是不够完善的，然而，通过基督，我们能够做到。

Secondly, that we have some respect to the Word of God for our warrant.
其次，我们对上帝的话语保持一定的尊重，作为我们的依据。

Thirdly, that in all we do, we have respect to the glory of God in all our performances, I live by the faith of the Son of God, Gal. 2.20. The just shall live by his own faith. As if he should say, he no further puts forth a work of spiritual life, further then he denies his own ability, so far he lives by his faith, and depends upon Christ for supply in every duty he goes about, whether he pray, preach, or receive Sacraments, or be diligent in his Calling, or in his carriage towards any that stand in relation to him, so far as we are sensible of our own failings, and therefore do depend upon him for strength; these are not such as come from common graces, but do accompany sanctification to life. It is true, if men be invested with common gifts, they may be acted and moved to many duties in their places, and put out very sweet affections to the duty, and yet do it rather out of the power of their own strength, and rather for their own glory and applause, then from any dependence upon Christ; so that spiritual life hath the Lord Jesus for its root, and the Word for its warrant, and for its rule to walk by, Psal. 119.6. Then shall I never be ashamed, when I have respect unto all thy Commandments. All such actions will be acceptable to God, and serviceable to men; and also aim at the glory of God for the end, that is, their last end, and all such other ends as are sub-ordinate unto that, the building up of God's Kingdom, Zach. 7.5, 6, 7. When ye did eat, did ye it unto me, saith the Lord? nay, did ye not do it to yourselves? Hos. 7.14. They have not cried unto me with their heart, when they howled upon their beds. Did you desire in your prayers to bring in any service to God, to tend to his honor and glory? And did you debase your own souls before him, that you might find help from him? Or, did you not this to yourselves, or for your own deliverance, and redemption, and freedom from such bondage and other miseries that lay upon you, so that if God see men go about such duties merely for themselves, they are wanting of this spiritual life. So then, do but lay these things together, do you find a man that is desirous to be doing good duties, but is it to please others, or is it out of the bonds of authority that lies upon him? Do you see them have affection to duties, but out of their place and calling, or in their calling; they do such duties but rather out of their own strength, then from the strength of Christ, and not out of a conscionable respect to all the Commandments of God; or if it be from outward principles, and to wrong ends, the glory of God not sought after, nor tending to the building up themselves, nor others in grace; all these are such as men may be carried to do from outward respects; they may do something that one would think would argue life, but all the duties they do by their own strength is like a Spider, that weaves a web out of her own bowels, we follow not the rule of the Word exactly, but are ever wheeling about to our own ends, and to those respects that concern ourselves rather than to the glory of God, and the Churches good; it is true, no man that hath common graces, men that have gifts of preaching, and gifts of praying may love to act, and move them, or any other zealous gift; but yet notwithstanding you shall find this to be true, that till the heart be sanctified by the life of Christ, we ever detain all the graces of God in unrighteousness, as the Romans and Gentiles did, detain the truth of God in unrighteousness, Rom. 1.18. So we by a spirit of hypocrisy, detain all the graces of God in unrighteousness, and in Hypocrisy; whereas God hath given us every grace, and the manifestation thereof to edify himself, and to glorify God withal. We wonderfully magnify ourselves withal, and make ourselves goodly in the eyes of men; we are full of ourselves, and think we have this and that in us that will serve our turn, and reach our own ends, this is not a life of grace, but is indeed a dead work all that we do; and therefore rest not in any such kind of life and motion: But if you find an inward inclination of soul to Spiritual duties, and to those duties in special that are pertinent to your place, and if they be not within the compass of your calling, you dare not reach unto them; and in your calling, you do them not out of desire to be seen of men, but you are doing good duties out of a sense of your own inability to reach any duty in your calling, much less of God's service, and in them all, you observe every commandment of God, and the ends you aim at are singly, that God may be glorified, and that God may see you, and not man; that good may be done by you in your places, in Church, and Family, and Commonwealth, and that thereby others might be brought on to God, and his Kingdom increased, this very motion and inclination of your hearts is an argument that you have a stirring spirit to spiritual duties, and this is spiritual life in Christ: And therefore, by how much the more God shall give you an heart to be doing your works and duties in this order, so much the more comfort you shall gather to your souls, that undoubtedly Christ hath shed abroad his spirit in you, by which you are able to do that which else you could not have reached unto.
第三，我们在所做的一切中，都要尊重上帝的荣耀，我凭着上帝的儿子的信心而活，加拉太书 2 章 20 节。义人因信得生。好像他要说，他在属灵生活中不再做出超越自己能力的工作，他只活在他的信心中，并依靠基督在他所从事的每一项职责中供应，无论是祈祷、传道、领圣餐，还是在他的职业中勤奋，或者在与任何与他有关系的人的行为中，只要我们意识到自己的缺点，并因此依赖他的力量；这些不是来自普通的恩典，而是伴随着成圣而来的生命。的确，如果人们被赋予普通的恩赐，他们可以在自己的位置上被激励和推动去做许多职责，并对这些职责产生非常甜蜜的情感，但他们更多地是凭借自己的力量，为了自己的荣耀和赞扬，而不是依靠基督；因此，属灵生命以主耶稣为根基，以圣经为授权，并以圣经为行事准则，诗篇 119 章 6 节。 当我尊重你的一切诫命时，我将永远不会感到羞愧。所有这样的行为都将得到上帝的接受，并对人有益；并且也旨在为了荣耀上帝，即他们的最终目标，以及其他次要目标，即建立上帝的国度，撒迦利亚书 7 章 5、6、7 节。当你们吃饭的时候，你们是为了我而吃吗？主说，不，你们不是为了自己吗？何西阿书 7 章 14 节。他们没有用心向我哀求，而是在床上呼号。你们在祷告中是否渴望为上帝做任何事，以彰显他的荣耀？你们是否在他面前卑微自己，以寻求他的帮助？或者，你们不是为了自己，为了自己的解脱、救赎和摆脱困境和其他痛苦而这样做的吗？因此，如果上帝看到人们只是为了自己而履行这些职责，他们就缺乏这种属灵的生命。所以，请将这些事情放在一起思考，你是否找到一个渴望做好事的人，但他是为了取悦他人，还是出于对他施加的权威的束缚？你是否看到他们对职责有感情，但是超出了他们的位置和职责，或者在他们的职责中；他们做这些职责更多是凭借自己的力量，而不是基督的力量，也不是出于对上帝所有诫命的敬畏；或者如果是出于外在的原因，以错误的目的，不追求上帝的荣耀，也不努力建立自己和他人的恩典；所有这些都是人们可能出于外在的尊重而去做的事情；他们可能做一些看起来会表明生命的事情，但是他们凭借自己的力量所做的一切职责就像蜘蛛用自己的肚子编织网一样，我们没有完全遵循圣经的规则，而是一直围绕着自己的目的和与自己有关的尊重而转，而不是为了上帝的荣耀和教会的益处；诚然，没有一个有普通恩典的人，有讲道的恩赐，有祷告的恩赐的人可能会喜欢行动，并激发他们，或者任何其他热心的恩赐；但是你会发现这是真实的，直到心灵被基督的生命所圣化，我们一直将上帝的一切恩典留在不义之中，就像罗马人和外邦人一样 在不义中扣留神的真理，罗马书 1:18。所以我们以伪善的精神，扣留神的一切恩典在不义和伪善中；然而神已经赐给我们每一种恩典，并将其显明出来，以建立自己，并荣耀神。我们以自己为荣，使自己在人们眼中变得美好；我们充满自我，认为我们内心有这个和那个可以为我们服务，达到我们自己的目的，这不是恩典的生活，实际上我们所做的一切都是死的工作；因此不要停留在这种生活和行动中。但是，如果你发现内心倾向于属灵的职责，特别是与你的职位相关的职责，如果它们不在你的职责范围内，你就不敢去做；在你的职责范围内，你不是出于想要被人看到的欲望而去做好事，而是出于自己无法完成任何职责，更不用说神的事奉了，而且在所有这些事情中，你遵守了神的每一个诫命，你的目标是单纯的，是为了荣耀神，让神看见你，而不是人；在你的位置上，在教会、家庭和社会中，通过你的行动可以做好事，从而带领其他人走向神，增加神的国度，你们内心的这种动力和倾向就是你们对属灵职责有一种活跃的精神，这是在基督里的属灵生活：因此，上帝赐予你们一个心去按照这个秩序去做你们的工作和职责，你们的灵魂就会得到越来越多的安慰，毫无疑问，基督已经在你们身上倾注了他的圣灵，使你们能够做到原本无法达到的事情。

Quest. You say unto me, may not a good Christian man have his heart so dead, that he is unfit to pray; or preach, or to instruct his Family, or for the duties of his calling; fit, and good for nothing: And is a soul in such a case as this altogether void of spiritual life, and sanctification? is there not sometimes a kind of a couth come upon a Christian, that so benumbs his spirit, that he performs no duties at all, but if he might have his own mind, he would not pray at all, nor receive Sacraments? Is not this sometimes the case of Christian? and will you say that such an one is a dead soul, because he is altogether listless, and dead-hearted to move to any spiritual duty?
问题。你对我说，一个好的基督徒的心灵是否可能如此冷漠，以至于无法祷告、传道、教导家人或履行职责；是否适合，却一无是处：在这种情况下，灵魂是否完全缺乏属灵的生命和成圣？有时候，基督徒是否会陷入某种迟钝的状态，以至于他完全不履行任何职责，但如果他能随心所欲，他根本不会祷告，也不会领圣餐？这有时候是基督徒的情况吗？你会说这样的人是一个死灵魂，因为他完全没有动力，对任何属灵的职责都漠不关心吗？

Answ. It is true, there may fall such a deadness upon the heart of Christian men, that they are both unable and unwilling to any spiritual duty. Which commonly God leaves his servants unto, when he hath found them acting and moving in their own strength, and upon their detaining of the graces of God in unrighteousness, and diverting them rather to their own praise in the world, then the edifying of the people of God, or the glorifying of his own name, when God sees we are much of ourselves, and think we can do much by the strength of grace we have received, then God is wont to leave us cold and dead, so as we know not in the world what to do, nor are we willing to do anything; The very presence of a duty, and the thoughts of it, is an horror to such souls in such cases; we have been too busy in our own strength, and too mighty in the grace we have received, and rather aimed at ourselves then at him, and then no marvel if God leave us to a world of deadness.
答案。是的，基督徒的心灵可能会陷入如此的死寂，以至于他们既无能力也不愿意履行任何属灵的职责。当上帝发现他的仆人们在自己的力量和保留上帝的恩典不义行事，并将其转向自己在世界上的赞美，而不是建立上帝的子民或荣耀他自己的名字时，通常会这样。当上帝看到我们很多时，我们认为我们可以凭借所接受的恩典的力量做很多事情，那么上帝就会让我们变得冷漠和死寂，以至于我们不知道在世界上该做什么，也不愿意做任何事情；在这种情况下，对于这样的灵魂来说，履行职责的存在和思考都是一种恐惧；我们在自己的力量上太忙碌，在我们所接受的恩典上太强大，而不是以他为目标，那么上帝将我们置于死寂之中就不足为奇了。

But when God hath thus by this means let us see, that all our life is in him, and that we are dead hearted further then we have life from him, then God is wont not to fail, but to help us thus far at the least, to look with a wist, and a sad eye upon the forlornness of our estates, and to cry out of ourselves, O what dead hearted Creatures, and dull spirited things are we and bemoan ourselves as Paul did, Rom. 7.18. I see that in me, that is, in my flesh, dwells no good thing. Sometimes I have a mind to do good duties, but I find that I have no strength to perform; Paul comes to Macedonia, and he had an open door, a fair calling to preach, but he had no heart to it, because he found not Titus his brother there. Now when this is the case of a Christian man, that he is strait, and dead hearted, he groans under the burden of it, and he looks at it with sad countenance, and sees he is not well, but is ready to complain of it; now this sense and complaint of deadness, and using the best means to raise himself up out of this deadness, this is an action of Spiritual life.
但当上帝通过这种方式让我们看到，我们的整个生命都在他里面，我们的生命来源于他，我们的心已经死了，上帝通常不会失败，而是至少帮助我们到这个程度，用一种渴望和悲伤的眼光看待我们处境的无助，并且像保罗一样哀叹自己，罗马书 7 章 18 节：“我知道在我里头，就是我肉体之中，没有良善。”有时候我想做好事，但我发现自己没有力量去完成；保罗来到马其顿，他有一个敞开的门，一个公正的呼召去传道，但他没有心情去做，因为他没有找到他的兄弟提多。当一个基督徒处于这种情况时，他感到局促和心灵死寂，他为此而叹息，他以悲伤的表情看待它，他意识到自己不好，但又准备抱怨；现在，对于这种死寂的感知和抱怨，并采取最好的方法来摆脱这种死寂，这是属灵生命的行动。

It is an act of Spiritual life for a man to be sensible of his own deadness, which in time works the soul of a Christian to a more constant dependence upon Christ for life, and makes him more observable of the Word, and more ingenuous and sincere in looking at the glory of God, and the Churches good, more then his own; and by how much the more we come to this pass, and the more we have respect to the Word as our daily rule, so much the more All our stirrings in our callings is a motion of Spiritual life, and argues the life of sanctification, shed abroad in our hearts.
一个人能够意识到自己的死亡状态，这是属灵生活的一种行为，这种意识会逐渐使基督徒的灵魂更加依赖基督的生命，并使他更加注重圣经的教导，更加真诚地关注神的荣耀和教会的福祉，而不是自己的利益；我们越是达到这种境地，越是以圣经作为我们日常行为的准则，我们在工作中的一切努力都是属灵生命的表现，证明了在我们心中流淌的圣化的生命。

Secondly, another action of life is feeding, the creature that feeds itself is able to live, John 6.35. Except you eat my Flesh, and drink my Blood, you have no life in you. He doth not speak of the Sacrament of the Lord's Supper there, for it was not then instituted; but yet it is true of that, as well as of any other Ordinance of God, the Body and Blood of Christ, fed upon in Word and Sacrament; and Christian communion, in hearing and reading the Word, and if Christ had ordained more Ordinances then he hath, yet when he hath had ordained any Spiritual Ordinance, the feeding upon Christ in that Ordinance, had been an argument of Spiritual life; Except ye eat his flesh, and drink his blood, ye have no life in you. This is an argument of Spiritual life, when a man in every duty that he takes in hand, and is sensible in them all in some measure, though not always easy to be discerned at first; but if in every duty of Christianity that you perform, and in every Ordinance of God you feed upon Christ, then you have life in Christ, so that let a man observe it; You hear the Word, and you receive Sacraments, and you partake in Christian company; Do you eat the flesh of Christ there? and drink his blood there? If so, then it is well; when you hear the Word, is the Blood of Christ, or is the flesh of Christ there? or is either of both there to feed upon? Or in prayer, or in any other duty that you take in hand, do you feed upon Christ in it? If you feed upon him there, you have life, and he that feeds not, lives not; if a man forbear his meat he cannot long subsist. It is true, a man may live for a while and find no relish in anything, but in time he must find relish in them, else he cannot be preserved.
其次，生命的另一个行动是进食，那些自己进食的生物才能生存，约翰福音 6:35。除非你们吃我肉，喝我血，否则你们没有生命。他在那里并不是指主餐的圣礼，因为那时还没有设立；但这同样适用于上帝的任何其他仪式，基督的身体和血，在道和圣礼中进食；在听和读道、在基督徒的交往中，如果基督设立了更多的仪式，那么在任何属灵的仪式中进食基督，都是属灵生命的证据；除非你们吃他的肉，喝他的血，否则你们没有生命。这是属灵生命的证据，当一个人在他所从事的每一项职责中，都在某种程度上有所感知，虽然一开始并不总是容易辨别；但如果你在基督教的每一项职责中，以及在上帝的每一项仪式中都进食基督，那么你在基督里就有生命，所以让一个人注意到：你听道，你领受圣礼，你参与基督徒的团契；你在那里吃基督的肉吗？ 在那里喝他的血吗？如果是这样，那就好；当你听到上帝的话语时，是基督的血，还是基督的肉在那里？或者两者都在那里供你享用？或者在祈祷或其他任何你所从事的职责中，你是否在其中享用基督？如果你在那里享用他，你就有生命，而不享用的人则无生命；如果一个人不吃饭，他就不能长久生存。的确，一个人可能暂时活着，但对任何事物都没有兴趣，但最终他必须对它们产生兴趣，否则他就无法保持生存。

Quest. But how shall I know that I do feed upon Christ in every Ordinance?
但是我如何知道我在每个仪式中都在享受基督的供应呢？

Ans. First, Whether do you find an inward longing desire in your souls after the Lord Jesus Christ in the duties you go about? Do you come with a desire to find Christ in his Ordinance, hungering and thirsting, and not satisfied unless you find Christ? that is the nature of hungering and thirsting and so is the case here. This desire and thirst is such an unquenchable desire, as that without Christ it is by no means satisfied; do you therefore find an inward longing to find and meet with the Lord Jesus, in the Word that you read or hear, in the Sacraments that you receive, and such a longing desire, as that if you find not Christ there, you go away poor and dead, and finding your hearts unsatisfied is an evident sign of life, for you came to an Ordinance, and desired to find Christ there, and there he was not; what then, Cant. 3.1, 2, 3. to the bed of the Ordinances, the Church goes to seek and to find Christ, by night I sought him, that was in a time of calamity, that she could plainly discern she found him not, and she sought him in every other Ordinance, but found him not, or sign of life; she hungers, and sought out after him, but could not find him, and when she missed him was not satisfied.
首先，你们在所从事的职责中是否发现内心对主耶稣基督的渴望？你们是否带着渴望在他的圣礼中找到基督，饥渴而渴望，除非找到基督否则不会满足？这就是饥渴和渴望的本质，也是这里的情况。这种渴望和渴求是一种无法满足的渴望，如果没有基督，绝对无法满足；因此，你们是否发现内心渴望与主耶稣相遇，在你们阅读或听到的话语中，在你们领受的圣礼中，是否有这样一种渴望，如果在那里找不到基督，你们就会离开贫穷和死亡，发现你们的心不满足是生命的明显迹象，因为你们来到了圣礼中，渴望在那里找到基督，但他并不在那里；那么，当如何呢？雅歌 3:1、2、3。 对于圣礼的床榻，教会寻求并找到基督，我在黑夜中寻找他，那是在困难时期，她能清楚地看到她没有找到他，她在每一个其他的圣礼中寻找他，但没有找到他，也没有生命的迹象；她饥饿，追寻着他，但找不到他，当她错过他时，她并不满足。

If a man come to an Ordinance and find nothing there, and yet when he is gone, he is satisfied, he is well enough; that soul hath either no life at all, or life in a swound, or cold without stirring and motion; there is not a hungering desire after him, when you can come and go away unsatisfied, and yet be well contented too.
如果一个人来到一个仪式上却什么也找不到，然而当他离开时，他感到满足，那他就足够好了；那个灵魂要么根本没有生命，要么生命处于昏迷状态，要么冷漠无动于衷；当你可以来去不满足，却也感到满足时，你对他没有渴望的欲望。

Secondly, feeding hath another work, the former is but a preparation, or supposition of feeding, but a man also then feeds when he finds some sweetness, and relish in the meat that he eats, that doth ever accompany feeding, and is a sign that a man doth feed, the stomach doth well affect the meat it feeds on; have you then found some sweet relish in the Ordinances, the Gospel is a sweet savor to them that are saved, 2 Cor. 2.15, 16. and as for savor to smell, so, as a sweet savor to the taste; do you therefore find some kind of sweetness, a spiritual sweetness in the Word you hear, or read, or Sacraments you receive, or prayers that you make? Are they such a comfort or sweetness to you, that you find in this or that promise, or commandment, or doctrine, any word of life? Do you find strength, and sweetness in it? It is an evident sign of life, because you find sweetness in it, its a sign of health to relish a sweetness in our meat; for a sick man, it may be, eats, and drinks, but he finds no sweetness in it, and that is a part of his complaint that he cannot relish his meat, and it is true, it may be a man that hath some life in him, feels no relish, no savor in any Ordinance; but then he sees he is sick, and he complains of it to God, but yet notwithstanding if a man do find sweetness, and relish there, it is an evident argument not of life only, but of health, and such as will maintain spiritual life; but if a man find no sweetness in it he cannot live, for were there life, it would find sweetness.
其次，喂养还有另一种作用，前者只是喂养的准备或假设，但当一个人在吃的食物中发现一些甜美和滋味时，他也在进食，这总是伴随着喂养的，也是一个人正在进食的迹象，胃对其所吃的食物产生了良好的反应；那么，你是否在仪式中找到了一些甜美的滋味？福音对于得救的人来说是一种甜美的香气，哥林多后书 2:15,16。就像气味一样，对于味觉来说也是一种甜美的香气；所以，你是否在你所听到或阅读的话语、所接受的圣礼或你所做的祷告中找到了某种甜美的滋味？它们对你来说是否是一种安慰或甜美，你是否在这个或那个应许、诫命或教义中找到了生命的话语？你是否在其中找到了力量和甜美？ 这是生命的明显迹象，因为你在其中找到了甜蜜，对于我们来说，品尝到肉中的甜蜜是健康的标志；对于一个生病的人来说，他可能吃喝，但却感受不到甜蜜，这是他抱怨的一部分，他无法品尝到肉的美味，这是真实的，可能有些人身上有一些生命力，却感受不到任何仪式的美味；但是他意识到自己生病了，并向上帝抱怨，但是即使如此，如果一个人在其中找到了甜蜜和滋味，这不仅仅是生命的明显证据，而且是健康的标志，这样的滋味将维持着属灵的生命；但是如果一个人在其中找不到甜蜜，他就无法生存，因为如果有生命存在，它将找到甜蜜。

Thirdly, in all feeding, there is a taking of the meat down, and not spitting it out, but we receive it down, and there it lies in our stomachs, and we chew upon it, and there it rests, but if we cast it up again, then we feed not; it is an ill sign when we cast it away as soon as we receive it. If God's Word abide with us, and in us, that we do not reject it, but hide it in our hearts, that so we might not sin against God, Psal. 119.11. and receive it by a wise applying of it to our own souls, receive it into the inward man, and apply ourselves to every duty commanded us, so far as concerns our callings, and our estates, and takes notice of every threatening, that we had need look to it, so far as we might sin against God; if we thus take the Word of God down into our hearts, and make it our own case, and therefore keep it within ourselves, and give up ourselves in some measure to be bowed by it, and hide it in our hearts, and lets it sit next our hearts, then truly we do feed upon it, and it secretly conveys strength into us, though sometimes we less discern it.
第三，无论何时进食，都要将肉吞下去，而不是吐出来，我们将其吞下去，它就在我们的胃里，我们咀嚼它，它就在那里停留，但如果我们再吐出来，那就不算进食了；当我们刚接受到它就把它吐出来，这是一个不好的迹象。如果上帝的话语与我们同在，并在我们内心中存在，我们不会拒绝它，而是将其隐藏在我们的心中，这样我们就不会得罪上帝（诗篇 119:11）。我们要明智地将其应用于我们自己的灵魂，接受它进入内心，并在我们的职责和境况上尽力履行每一个命令，并注意每一个威胁，我们需要留意，以免得罪上帝；如果我们将上帝的话语带入我们的心中，并将其视为我们自己的情况，并在某种程度上顺服它，并将其隐藏在我们的心中，让它靠近我们的心，那么我们确实在以其为食，并且它会悄悄地赋予我们力量，尽管有时我们不太能察觉到。

Fourthly, all feeding contains in it a conversion of the meat into the thing nourished, so as that which we feed upon, it becomes ourselves, it is all one with ourselves; in time it is so digested, and turned into our nature, that every part hath sucked in its own nourishment, every part hath received something of that which was inwardly received. This hath been anciently observed, this is somewhat more than receiving Christ by faith, for when we apply every word to ourselves, and make Christ ours, that is receiving him to be ours; yet it is a further work to be conformable to the Lord Jesus Christ in everything, to be confirmed and established in the Promises, and to be quickened by them, to be terrified by threatening's, and to stand in awe of every word of God, and to be bowed to an inward subjection to Christ, day by day, by the word we receive; this is a further mighty work of grace:
第四，所有的喂养都包含着将肉体转化为所滋养之物的过程，以至于我们所吃的东西变成了我们自己，与我们自己合而为一；随着时间的推移，它被消化并转化为我们的本性，每个部分都吸收了自己的营养，每个部分都接受了内在所接受的一些东西。这是古人所观察到的，这比单纯通过信仰接受基督更多一些，因为当我们将每个话语都应用到自己身上，使基督成为我们的，那就是接受他成为我们的；然而，要在一切事上与主耶稣基督相一致，要在应许中得到坚固和确立，并因此而得到活力，要因威胁而感到恐惧，并对神的每一句话心生敬畏，要通过所接受的话语而内心顺服于基督，这是恩典的进一步伟大工作。

If therefore he be a Christian, that by the Word and Ordinances he receives, he is fashioned and made conformable to Christ; meek, and righteous, and lowly, and holy as he is, and willing to do any good Office for the Church of God, and go up and down doing good, and needs no further motion this way, but as Christ moves him, it is a sign that he feeds upon Christ. Christ is turned into his nature, or which is more, his nature, is rather turned into the nature of Christ; the nourishment being so strong makes us become such as he is in this world. Now when we are conformable to the Lord Jesus Christ by the Ordinances that we partake in, it is an evident sign that we there feed upon him: And therefore try yourselves by this sign of sanctification, if you live, you feed on Christ, and except you so do, you have no life in you, so then consider, do I feed upon the flesh of Christ, and drink his blood, and do I find a spiritual appetite to the Lord Jesus raised up in my soul? and do I find any spiritual refreshment and strength by that which I do partake in? and that which I so find sweetness in, I apply it to my own estate, and convey it into the inward part of my heart, that I may be able to drink it up as my lot and portion: And do I by this strength of grace grow like to Christ? and do I more adorn the Gospel of Christ? this is an evident sign you live, for you feed upon spiritual food, which is an argument of spiritual life; no man can feed upon spiritual food, but he that lives, and such a life as he lives in Christ: Let a man come to the Word without an appetite to it, and when he comes find no nourishment nor refreshment in it, and applies nothing as is said to him; but let such and such look to it, he never hears profitably, that doth not particularly apply that which he hears; and if he apply it, he rather storms at it, it is an evident argument that such a man hath no life in him at all. Not that you should here look at the natural body and blood of Christ, for that were a Cannibal eating and drinking. That which the Church of Rome puts upon the Church of God at this day; but our Savior tells you the meaning of this place, It is the spirit that quickeneth, the flesh profiteth nothing; had a company of Roman Soldiers fallen upon Christ, and either out of wrath against him, or love to themselves, had pulled him in pieces and eaten him, goblet by goblet, it had profited them nothing; had men eaten the real body of Christ and drunk up his blood, and joined with others in so doing, and left none of him, all this had profited them nothing, nay, it profits nothing, for the Capernites ask the question, How can this man give us his flesh to eat? it is an hard saying, they thought it incredible, v. 5.2. they would think it a savage brutishness to fall upon him in that manner, and therefore our Savior so confesseth, that it is no part of his meaning, that they should eat and drink his real body and blood: but he means the breathing of the spirit in the Ordinances, if you can relish, and feed upon that; and grow to be such as Christ was in this world, that was the meat and drink of his soul, if you grow humble and meek, and be transformed into the spirit of Christ, if you see your spirits conformable to the will of Christ, it is a sign of the life of holiness in your souls, which God hath given you through Christ.
如果他是一个基督徒，那么他通过道和圣礼所接受的，使他与基督相符合；温和、公义、谦卑、圣洁，愿意为上帝的教会做任何善事，四处行善，不需要进一步的动力，只要基督引导他，这就是他以基督为食的迹象。基督已经变成他的本性，或者更准确地说，他的本性已经转变成基督的本性；这样强大的滋养使我们在这个世界上变得像他一样。现在，当我们通过参与圣礼与主耶稣基督相符合时，这是一个明显的迹象，我们在那里以他为食：因此，通过这个成圣的迹象来检验自己，如果你活着，你就以基督为食；如果你不这样做，你就没有生命，所以请考虑一下，我是否以基督的肉体为食，喝他的血，我是否在我的灵魂中发现对主耶稣的属灵欲望？我是否通过参与圣礼得到任何属灵的滋养和力量？ 我发现其中的甜蜜，我将其应用于我自己的生活，并将其传达到我内心的深处，以便我能够将其作为我的份额和部分来吸收：我凭借这种恩典的力量是否变得像基督一样？我是否更加装饰了基督的福音？这是你活着的明显迹象，因为你以属灵的食物为食，这是属灵生命的证据；只有活着并且活在基督里的人才能以属灵的食物为食：让一个人来到神的话语时没有胃口，当他来到时发现其中没有滋养和舒缓，并且没有应用任何被告知的东西；但让某些人注意到，他从未有过有益的听闻，那些不特别应用所听到的东西的人；如果他应用了，他反而对此愤怒，这明显表明这样的人根本没有生命。并不是说你应该在这里看基督的自然身体和血，因为那将是吃人肉和喝人血。 罗马教会对上帝教会施加的压力；但我们的救主告诉你这个地方的意思，是灵是叫人活的，肉体是无益的；如果一群罗马士兵袭击基督，或者出于对他的愤怒，或者出于对自己的爱，把他撕成碎片并吃掉，这对他们毫无益处；如果人们吃了基督的真实身体，喝了他的血，并与其他人一起这样做，一点也不会对他们有益，甚至对他们一点好处也没有，因为迦百农人问这个问题，这个人怎么能把他的肉给我们吃呢？这是一个难以理解的话，他们认为这是不可思议的，见 5.2 节。 他们会认为以那种方式对待他是野蛮的残忍，因此我们的救主如此承认，他的意思并不是让他们吃他真实的身体和血，而是指在圣礼中呼吸灵魂，如果你能欣赏并以此为食，成为像基督一样的人，那是他灵魂的食物和饮料，如果你变得谦卑温和，并且被基督的灵性所改变，如果你看到你的灵魂与基督的意愿相符，那是你灵魂中圣洁生命的迹象，这是上帝通过基督赐予你的。

A third effect of the life of sanctification, is growth, for that which lives, grows till it come to its full perfection, so in all natural, vegetative, or sensitive life; if it live, it grows, till it come to its full maturity, when it comes to its full vigor and strength, it may decay and stand at a stay; but a Christians life never comes to that, till it come to the life of glory, to the full measure of the stature of Christ: In this life we cannot come to that, but therefore it is that we grow to the end of our days, and then are forthwith translated to immortality, ye desire the sincere milk of the word, that ye may grow thereby, 1 Pet. 2.2. and 2 Pet. 3.18. grow in grace: and God hath given us Ministers to teach and instruct us, till we all grow to be perfect in Christ Jesus, Eph. 4.11, 12, 13. Col. 2.19. Increase with the increasings of God, with divine and enlarged and spiritual increasing, so doth the body of Christ grow, and all the members of it: they grow in grace, and in the knowledge of the Lord Jesus Christ:
成圣生活的第三个效果是成长，因为活着的东西会成长，直到达到完全的成熟，就像所有自然的、植物的或感性的生命一样；如果它活着，它就会成长，直到达到完全的成熟，当它达到完全的活力和力量时，它可能会衰退并停滞不前；但是一个基督徒的生命永远不会达到那个程度，直到它达到荣耀的生命，达到基督的身量的完全尺寸：在这个生命中，我们无法达到那个程度，但正因为如此，我们在我们的日子里不断成长，然后立即被翻译成永生，你们要渴慕纯净的道奶，使你们因此长大，彼得前书 2:2，彼得后书 3:18，要在恩典中长大：上帝给了我们牧师来教导和指导我们，直到我们都在基督耶稣里完全长大，以弗所书 4:11,12,13，歌罗西书 2:19，随着上帝的增长而增长，以神圣、广阔和属灵的增长，基督的身体和它的所有肢体都在成长，他们在恩典中成长，也在认识主耶稣基督中成长。

So that this is a third effect of life, if a man can find his heart to grow.
这是生活的第三个效果，如果一个人能够找到他的内心成长。

Quest. But doth not many a Christian stand at a stay, and sometimes grow backward, and fall from their first love, fall from the fruitfulness and goodness, and rootedness in Christ, though not wholly cut off, yet falling from the firmness in grace, and the power of grace, and from fruitfulness, and the abundance of the work of righteousness.
但是，难道不是许多基督徒停滞不前，有时候退步，从最初的爱中堕落，从丰富和善良中堕落，从与基督的根深蒂固中堕落，虽然没有完全被割断，但是从恩典的坚定和恩典的力量中堕落，从丰富和公义的工作中堕落。

Answ. It is true, many a soul doth so for a while, but if so be, that God do give a Christian man, not to grow, we must not say therefore he doth not live, not but that a man for a time, may be weak; as a living man in sickness may be very weak, his spirit fail, and his strength fail, and his work and employment fails him, and he can do nothing, neither eat, nor drink, no not so much as lean upon a staff, but may lie bed-rid, but yet such a man feels a sensible distemper of his body, and he ceaseth not to use the best means he can, and so in the end he comes to grow and recovers his first love again in some measure; some also there are, that by sinful lusts waste, instead of growing, as a thief in a candle wastes it, but if there be a thief in the heart, a lurking lust in the soul; a living soul is not well till it be removed, by some good means or other, that so it may recover itself. It is sometimes the case of a Christian, as David speaks, Psal. 39. ult. Oh spare a little that I may recover any strength; so a Christian man if he find himself in a decay, that he is dead and heartless in every spiritual performance, oh then spare a little, that I may recover my strength: Now he is afraid to die in such a case, but he would now have some time, that he may recover his first love and his first fruits, and that his faith might not vanish away in ashes and smoke, if he see that his spirit decays, he considers then, whence he is fallen, Rev. 2.4.5. and repents, and doth his first works: This is the nature of repentance, it purges out; it purges out the noisome humors that brought the body into languish and decay. Repentance is the chiefest purge, and so then we do our first works, and attain to our first love, and grow more at the last then at the first, Rev. 2.19. and therefore this is to be considered of, a Christian man is a growing man, if not always in the bulk, which is easy to be discerned, as to grow in strength and rootedness, &c. yet surely he grows to more sweetness of spirit. An Apple is sometimes grown to full growth upon a tree, yet grows not sweet till a good time after, but in time it will: So a Christian, though it may be he shall never get more knowledge then he hath, or more ability, but though the case so stand, that you are like to grow no further; yet you may grow to more sweetness, and mellowness, to more love to your brethren, and be more ready to deny yourselves of that arrogancy of spirit, and pride he is now addicted to. And so a Christian grows in sweetness, and grows in rootedness of spirit, and sees his more want of Christ, and gets faster hold on Christ. And though he cannot grow more tall in his outward expression, nor more painful; yet in these two no Christian that grows, but if he be living and healthful, he grows in firmness and rootedness in Christ, and in great dependence upon him, from day today in his ways, And he grows in more sweetness, aims more at God's glory, and is more in love to his brethren, and more denies himself in his own matters.
答案。是的，许多人会这样一段时间，但如果上帝给予一个基督徒不生长，我们不能因此说他不活着，不是说一个人可能在一段时间内很虚弱；就像一个生病的人可能非常虚弱，他的精神衰竭，力量衰竭，工作和职责失去，他什么都做不了，不能吃饭，喝水，甚至不能靠拐杖，但这样的人仍然感到身体的不适，他不停地尽力而为，最终他会在某种程度上恢复成长并重新找回他最初的爱；也有一些人，由于罪恶的欲望而消耗，而不是成长，就像蜡烛上的小偷消耗它一样，但如果心中有一个小偷，灵魂中有一个潜伏的欲望；一个活着的灵魂在它被某种好的方式或其他方式移除之前是不好的，这样它才能恢复过来。有时候基督徒的情况就像大卫所说的，诗篇 39 章。最后一节。 哦，请留下一点，以便我恢复一些力量；就像一个基督徒如果发现自己在衰退中，他在每一个属灵的表现中都是死气沉沉的，哦，那么请留下一点，以便我恢复力量：现在他害怕在这种情况下死去，但他现在想要一些时间，以便他可以恢复他的初恋和初熟的果实，以及他的信仰不会消失在灰烬和烟雾中，如果他看到他的灵魂衰退，他就会考虑他从哪里跌落下来，启示录 2:4.5.并悔改，并做他的初作：这就是悔改的本质，它排除了带来身体衰弱和衰退的有害体液。悔改是最主要的排毒方法，所以我们做我们的初作，达到我们的初恋，并在最后比在最初更加成长，启示录 2:19.因此，这是需要考虑的，一个基督徒是一个成长的人，即使不总是在体型上，这是容易辨认的，如在力量和根深蒂固方面的成长等等，但肯定会变得更加温和。 一个苹果有时会在树上长到成熟，但直到一段时间后才变得甜美，但它最终会变得甜美。同样，一个基督徒，即使他可能永远不会获得比他现在更多的知识或能力，即使情况如此，你可能不会再有更多的成长，但你可以变得更甜美、更柔和，对弟兄姐妹更有爱心，更愿意摒弃自己现在所沉迷的傲慢和骄傲。因此，一个基督徒在甜美中成长，在灵性上扎根，在更需要基督的地方看到自己的不足，并更牢牢地依靠基督。虽然他在外在表达上不能变得更高大，也不能更加辛勤，但在这两个方面，任何一个成长的基督徒，只要他活着并健康，都会在坚定和扎根于基督方面成长，并在他的生活中日复一日地更加依赖他。他在甜美中成长，更加追求上帝的荣耀，对弟兄姐妹更有爱心，并在自己的事务中更加自我否定。

And if he grow not here, he is either no living Christian in truth, or no healthful Christian; and if a man see this, and not bewail his not growing in these, he hath no life at all in him; a man that grows harsh, and unsavory and doth not take a course to repent of it, its a thousand to one there is no life at all in him, but if a man grow, though but in amiableness, and self-denial, and more firmly in Christ, and more assured of God's grace and mercy, and more depend upon Christ for what he doth, and can do nothing without Christ, and he knows it by experience, that unless a man so grow, there is no life in him.
如果他在这里不成长，那么他要么不是真正的活着的基督徒，要么不是健康的基督徒；如果一个人看到这一点，却不为自己在这方面的不成长而悲叹，那么他根本没有生命；一个人如果变得粗暴、不可口，并且不采取悔改的方式，那么他很可能根本没有生命；但是如果一个人成长了，即使只是在可爱和自我否定方面，更加坚定地依靠基督，更加确信上帝的恩典和怜悯，并且更加依赖基督所做的事情，没有基督他什么都做不了，并且他通过经验知道这一点，那么除非一个人这样成长，否则他没有生命。

Fourthly, another effect of the life of sanctification is this, life is such a thing as hath an expulsive power to expel, and drive out of the body that which is noisome and hurtful to it, and will cast and sweat it out; Nature cannot endure to be clogged with superfluity, out it must one way or other, Nature will ease itself, it cannot long subsist; pain and sickness is grievous, and painful to Nature; if anything trouble the stomach, or the body, out it must by vomit, or purge, it cannot stay if the man be living; so if grace be but living in the soul, there is an expulsive power in the soul, that will purge away that which is contrary to it, it cannot endure superfluity, but away it must go, there it cannot stay, nothing will he keep, but that which is convenient for him: A Christian, look whatsoever it be that a Christian finds superfluous, and finds contrary to the life of Christ in his soul, either too much, or contrary to his spirit, that he abandons it more or less by degrees, measure after measure, and time after time; so the Apostle exhorts, Jam. 1.21. Lay apart all filthiness and superfluity of naughtiness, &c. If there be anything which is superfluous, or filthy, away with it, let it not rest there; and if it be for no good purpose, let it have no rest in thee.
第四，成圣的生活还有一个效果，就是生命具有一种驱逐力量，可以将对身体有害的东西驱逐出去，并将其排出体外；自然不能忍受被多余物质阻塞，它必须以某种方式排出，自然无法长久存在；疼痛和疾病对自然来说是痛苦的；如果有什么东西困扰胃或身体，它必须通过呕吐或排泄排出，如果人还活着，它不能停留；所以，如果恩典只是在灵魂中存活，灵魂中就有一种驱逐力量，将排除与之相反的东西，它不能忍受多余，而是必须离开，它不能停留，他只会保留对他有益的东西：一个基督徒，无论他发现什么是多余的，无论他发现什么与基督的生命在他的灵魂中相悖，无论是太多还是与他的灵魂相悖，他都会逐渐地、逐渐地放弃它，一次又一次地，一次又一次地；所以，使徒在雅各书 1:21 中劝告说：“所以，你们要脱去一切的污秽和盈余的邪恶。” 如果有任何多余或肮脏的东西，让它离开，不要让它停留在那里；如果它没有好的目的，让它在你身上没有停留。

There is many parts of knowledge that is not contrary to the life of sanctification, but are more then we shall have use of in our callings, and though they may be such things as others may make use of, yet they are superfluous when they are of no use to us in our callings, then put them away unless they be of use either for necessity, or expediency, then nature will cast them away, especially if they be naughty things; they are more than superfluous, then they are noisome and hurtful; and therefore a Christian man principally casts away that which is noisome, and corrupt; both doubting and presumption is contrary to the life of faith, and therefore must be cast out, cast out all fears, and all self-confidence, Perfect love casteth out fear, 1 Joh. 4.18. Faith strives against fear, and love strives against malice, and patience strives against frowardness, modesty against pride, and so every of God; wonder to see how it will by the degrees either sweat them out, or else set themselves by some serious duties of humiliation, and so cleanse themselves from all filthiness of flesh and spirit, 2 Cor. 7.1. that he may grow to perfect holiness in the fear of God. He is weary of it, and that life of grace casts out all the life of sin; he looks at the life of this world as something in it that is good, yet so much of the world as he sees he cannot well manage, but with cumbrance to the Spirit of grace, he lays it aside, and meddles not with it, he studies no more then to use in a practical life; he would live as David in Saul's Armor, when he sees it troubles him he lays it aside. So shall you find it with a Christian, these things are unprofitable for him; keep them out of your souls least they prove a snare to you, and whatever is superfluity cast it out, and whatever distracts you, and clogs you with cares, out with it; whatever is a burden to the life of grace, cast out all such things.
有许多知识并不与圣洁的生活相矛盾，但在我们的职业中可能超出了我们的需求。虽然它们可能是其他人可以利用的东西，但当它们在我们的职业中没有用处时，它们就是多余的，那么就把它们放在一边，除非它们对于必要性或方便性有用，否则自然会抛弃它们，尤其是如果它们是不好的东西；它们不仅多余，而且有害。因此，一个基督徒首先要抛弃那些有害和腐败的东西；怀疑和傲慢都与信仰的生活相矛盾，因此必须被排除，排除所有的恐惧和自信，完全的爱驱逐恐惧，约翰一书 4:18。信仰与恐惧斗争，爱与恶斗争，忍耐与顽固斗争，谦逊与骄傲斗争，上帝的每一个品德都是如此；令人惊讶的是，看到它如何逐渐通过一些谦卑的严肃职责来排除它们，或者通过一些谦卑的严肃职责来净化自己，从肉体和灵魂的一切污秽中净化自己，哥林多后书 7:1，以便在敬畏上帝中成长为完全的圣洁。 他对此感到厌倦，而恩典的生活排除了所有罪恶的生活；他将这个世界的生活视为其中的一些好事，但他所看到的世界中有很多他无法很好地处理，但会给恩典的灵性带来负担，他将其放在一边，不再与之纠缠，他只学习如何在实际生活中使用；他希望像大卫穿着扫罗的盔甲一样生活，当他发现它困扰他时，他就放下它。所以你会发现一个基督徒也是如此，这些事对他来说是无益的；将它们从你的灵魂中排除，以免它们成为你的陷阱，将多余的东西扔掉，将分散你注意力和拖累你的事情扔掉；将对恩典生活构成负担的事物全部排除。

Fifthly, The last act of the life of sanctification is the begetting of the like, and propagating according to their kind; it is the nature both of Spiritual and Natural life, it propagates its kind, though at the first it may be weak, yet it grows to that temper by which it may propagate, and the life of grace is most strong in this regard, it no sooner moves and feeds, or grows in any measure, or begins to expel any ill matter, but it will have a mind to be fruitful begetting its kind, and that is above natural life; a Christian is most apt and ready to draw on others to be like himself. As soon as ever the woman of Samaria saw that Jesus was indeed the Messiah, and found, true sweetness in him, the very same hour she runs into the Town, and tells her neighbors, Come see a man that hath told me all that ever I did, (Joh. 4.29.) Is not he the Christ? and when they came and saw it they said, We believe, not because of thy Word, but because we have heard him ourselves, and we know that this is indeed the Christ. This is the proper nature of true life, as soon as they are truly begotten, they beget others of their own kind, not but that sometimes a Christian soul hides himself long, before he be well settled, but when he truly discerns that he lives, and is conscious to himself that God will be gracious to his soul, then he desires to propagate the like grace unto others, Joh. 1.41. to 46. when one had found Christ, they call others to come and see, Psal. 51.10, Then shall I teach transgressors thy ways, and sinners shall be converted to thee; to show you, that if God will but work a clean heart in David, and renew a right spirit within him; and his broken bones may be recovered, and if God shall be pleased to establish him with his free spirit, and he may be once again assured of the pardon his sins; then will he teach others the ways of God: if he be once converted himself, he will draw on as many others as he can. Thus you have five signs of spiritual life.
第五，圣化生命的最后一步是生育同类，并按照各自的种类繁衍；这是属灵和自然生命的本性，它会繁衍自己的种类，虽然起初可能很弱，但它会成长到能够繁衍的程度，而恩典的生命在这方面最为强大，它一旦开始运动、滋养或者在任何程度上成长，或者开始排除任何不良物质，就会有意愿要生育同类，这超越了自然生命；一个基督徒最善于引导他人成为自己的样子。撒玛利亚的妇人一看到耶稣确实是弥赛亚，并在他身上找到真正的甜蜜，她立刻跑进城里告诉邻居们：“你们来看，有一个人告诉我我所作过的一切，他岂不是基督吗？”（约翰福音 4:29）他们来了，看见了，就说：“我们信，不是因为你的话，是我们亲自听见了，知道这真是救世主。” 这是真正生命的本质，一旦它们真正诞生，它们就会生育出同类，不过有时候一个基督徒的灵魂在确立之前会隐藏很久，但当他真正辨别出自己活着，并且意识到上帝会怜悯他的灵魂时，他就渴望将同样的恩典传播给他人，约翰福音 1:41-46，当一个人找到基督时，他们呼召其他人前来看见，诗篇 51:10，那时我要教训犯罪的人你的道路，罪人必归向你；这是要告诉你们，如果上帝能在大卫心中创造一个洁净的心灵，并在他内部更新一个正直的灵魂，他的骨头可以复原，如果上帝乐意以他自由的灵确立他，并且他可以再次确信自己的罪得到了赦免，那么他将教导他人上帝的道路：如果他自己一旦转变，他将尽力带领更多的人归向上帝。这样，你就有了五个属灵生命的迹象。

SERMON X. - 1 JOHN 5.12.
讲道十 - 约翰一书 5:12。

He that hath the Son, hath life, and he that hath not the Son, hath not life.
有子的人有生命，没有子的人没有生命。

We are now in the next place to see how we may discern life by the properties, and adjuncts of it; you heard before of the effects of life, now of the properties and qualities of this life, by discerning of which we may know that we have life.
我们现在在下一个地方看看如何通过其属性和附属物来辨别生命；你之前听过生命的效果，现在是关于生命的属性和品质，通过辨别这些我们可以知道我们是否有生命。

There be three properties or qualities of life.
生活有三个特性或品质。

First, where ever there is life, there is some warmth, 2 King. 9.34. when the Prophet had lain upon the child, and had done so seven times, at length the breath of the child began to wax warm, a sign that life was a restoring, and thereby the Prophet discerned that life began to return into the body of the child, because warmth returned; and so is the presence of the Spirit of grace, and the union of it with the soul and body of a man, it makes a man fervent, and warm; Fervent in spirit. Rom. 12.11 and therefore it is that it is resembled unto fire, Matth. 3.11 The Holy Ghost shall come down upon you, as it were with fiery tongues, and shall warm and heat you, with whatever duties God shall call you to, 1 Thes. 5.19. Quench not the Spirit; now quenching belongs to fire, a sign therefore that the spirit is of a fervent nature, so far forth as it is capable of any quenching and destroying by the Sons of men, and 2 Tim. 1.6. Stir up the gifts of grace in you; as if ye stirred up the embers of the fire, so stir up, and kindle the gifts of God which is in you, blow them up into a kindling flame, so that all these things express thus much: That since the Spirit of life which is in Christ Jesus and from him, communicated to his Members is a spirit of heat, therefore wheresoever there is warmth there is life, if no warmth, nor heat, there is no life; and as our spirits begin to wax warm, so we grow to life in Christianity. Notable is that expression in Luke 24.22. Did not our hearts burn within us, while he talked with us of the Scriptures? to show you, that there is a power in the Word, to convey such a measure of the Spirit of grace to the Hearers, as that their hearts begin to glow within them, and to convey some heat and warmth into them, when the Word is powerfully applied to the soul.
首先，无论在哪里有生命存在，都会有一些温暖，列王记下 9 章 34 节。当先知躺在孩子身上，并重复这样做了七次后，孩子的呼吸开始变得温暖，这是生命恢复的迹象，因此先知辨别出生命开始回归孩子的身体，因为温暖回来了；同样，恩典的圣灵的存在和它与人的灵魂和身体的结合，使人热情而温暖；在灵里热心。罗马书 12 章 11 节，因此，它被比作火，马太福音 3 章 11 节说，圣灵要降临在你们身上，如同火般的舌头，将你们热烈并加热，无论神召你们去做什么事情，帖撒罗尼迦前书 5 章 19 节说，不要熄灭圣灵；熄灭属于火，因此这是圣灵热情本质的一个迹象，只要它能够被人类的儿女们熄灭和摧毁，提摩太后书 1 章 6 节也是如此。 在你们内心激发恩典的恩赐；就像激动火炭一样，激发并点燃上帝赐予你们的恩赐，将它们吹成燃烧的火焰。所有这些都表达了这样的意思：由于在基督耶稣里并从他而来的生命之灵是一种热量的灵，所以无论何处有温暖就有生命，如果没有温暖和热量，就没有生命；当我们的心灵开始变得温暖时，我们在基督教中就开始有生命。值得注意的是路加福音 24 章 22 节中的这句话：“我们在他与我们说话的时候，心里岂不是火热的吗？”这表明了上帝的话语有能力将恩典的灵注入听众的内心，使他们的心开始燃烧，并将一些热量和温暖传递给他们，当话语有力地应用于灵魂时。

For the further opening of this point, you shall see it in some things principally, which are ever found in some measure in the spirits of Christian men that have any life in Christ.
为了进一步开放这一点，你应该主要从一些事情中看到它，这些事情在那些有基督生命的基督徒的灵魂中总是以某种程度存在。

First, that which is wonderful, and is indeed nowhere found but in them, their very knowledge is warm, which in all other men is cold; knowledge is but an empty speculation, brings forth no great matter of heat; but in a Christian, his knowledge is full of heat, Zeal must be according to knowledge, knowledge is no knowledge without zeal, and zeal is but a wild-fire without knowledge, Rom. 10.2. So if Christians have a knowledge of God, but no zeal, there is no saving life in that knowledge, it is not the knowledge of God's people. Notable is that speech of our Savior, Joh. 5.35. (speaking of John) He was a burning and a shining light, not only a shining light to give clear instruction in the knowledge of the Messiah, and the true meaning of the Law, but withal a burning light; so as that he had a notable power when Hypocrites came before him to burn them up, Mat. 3.12. And so where ever he came he did not only show them what they should do, what shall we Publicans do, and what shall we Soldiers do? Luk. 3.3. to 15. but he did burn up not only those who were professed enemies to the ways of grace, but all those that he found in Hypocrisy he burnt them all up where ever he came, and if he did not find out their lusts, he would kindle a fire in them; he warmed Herod in such sort, as that he was constrained to do many things, according to Johns Ministry, Mark 6. and so shall you find it in all the Servants of God, that according to their life, if there be true life, there is true burning, though sometimes their burning is not so strong as their life, yet there is heat and fervency of spirit mixed with their knowledge, that if they know the Will of God they are inflamed, and their knowledge of Christ will not suffer them to be barren and unfruitful, 2 Pet. 3.18. So that the knowledge which a Christian man hath is such, as by which he will do what he ought to do; if he see sin in his brother he will not suffer it to lie there, Levite. 19.17. If he see anything amiss in his brother that he sees not in himself, he will be helpful to him; where the Spirit of grace is lively, they will not suffer their brethren to rest in sin, much less themselves; and therefore this is the warmth of this knowledge, it both burns up their own lusts like chaff, and all the sinful distempers that we see in the lives and ways of our Brethren; this is one part of the heat of a Christian soul, that his knowledge is a warm knowledge; Look what he knows he thinks he must do, whereas another man knows many things, but he doth them not; but a Christian, if he know it to be the Will of God he must do it. And that is the reason why God's servants are many times counted very busy, as indeed the fire is ever very busily working, no creature in the house so busy as the fire is; and so the knowledge of God's people makes them to be so busy in doing, and therein they express the life of Christ.
首先，这是非常奇妙的，实际上只有在他们身上才能找到，他们的知识本身是温暖的，在其他人身上是冷漠的；知识只是一种空洞的推测，没有产生任何热情的重要事物；但在一个基督徒身上，他的知识充满了热情，热情必须根据知识而来，没有热情的知识不是真正的知识，而热情没有知识只是一种野火，罗马书 10:2。所以，如果基督徒对上帝有知识，但没有热情，那么这种知识中没有救赎的生命，它不是上帝子民的知识。我们的救主在约翰福音 5:35 中说得很明显（谈到约翰）：他是一盏燃烧而明亮的灯，不仅是一盏明亮的灯，为了清晰地教导人们认识弥赛亚和律法的真正含义，而且还是一盏燃烧的灯；所以当伪君子来到他面前时，他有着显著的力量，能够将他们烧毁，马太福音 3:12。所以，无论他去哪里，他不仅向他们展示他们应该做什么，我们税吏应该做什么，我们士兵应该做什么？路加福音 3:3-15。 但他不仅烧毁了那些公然敌视恩典之道的人，也烧毁了所有他在伪善中发现的人，无论他走到哪里，他都会将他们全部烧毁，如果他没有发现他们的欲望，他会在他们心中点燃一团火；他使希律如此热心，以至于他被迫按照约翰的事奉去做许多事情，可见于马可福音 6 章。在所有神的仆人身上，你也会发现，根据他们的生命，如果有真实的生命，就会有真实的燃烧，尽管有时候他们的燃烧不如他们的生命强烈，但他们的灵性中有热度和热情，与他们的知识相融合，如果他们知道神的旨意，他们就会被点燃，他们对基督的认识不会让他们变得贫瘠和不结果实，彼得后书 3 章 18 节。所以，一个基督徒所拥有的知识是这样的，他会按照自己应该做的去行动；如果他看到弟兄中有罪恶，他不会容忍它存在，利未记 19 章 17 节。 如果他在自己的兄弟身上看到任何不对劲的地方，他会帮助他；在恩典的灵活中，他们不会让自己的兄弟沉浸在罪中，更不用说自己了；因此，这种知识的热情既能像秕糠一样燃烧他们自己的欲望，也能燃烧我们在兄弟的生活和方式中看到的所有罪恶的不适；这是一个基督徒灵魂的热情的一部分，他的知识是一种热情的知识；他知道什么，就认为自己必须去做，而另一个人虽然知道很多事情，但却不去做；但是一个基督徒，如果他知道那是上帝的旨意，他就必须去做。这就是为什么上帝的仆人经常被认为非常忙碌的原因，因为火总是非常忙碌地工作，家里没有任何生物像火那样忙碌；因此，上帝的子民的知识使他们在行动中非常忙碌，并在其中表达了基督的生命。

Secondly, where ever is true life there is this warmth, a warmth in their breath, both in the Natural and Spiritual body; in this Natural body, while we live it is warm, and so long as we live we breath more or less, it is but for a little time, if at all, breath be intercepted, it may be in some sudden fits, but ordinarily if it tarry long it is a sign of death; but if there be life there is breathing, and that breathing is warm, some warm breath comes from him that is alive. And truly so shall you find it in your spiritual life.
其次，无论在哪里有真正的生命，都有这种温暖，一种在他们的呼吸中的温暖，无论是在自然身体还是在灵性身体中；在这个自然身体中，我们活着的时候是温暖的，只要我们活着，我们会呼吸多多少少，如果呼吸被中断，可能是在某些突然的发作中，但通常情况下，如果呼吸停留时间长，那就是死亡的征兆；但如果有生命存在，就会有呼吸，而且那种呼吸是温暖的，一些温暖的气息来自那个活着的人。而在你的灵性生活中，你也会发现这样的情况。

If there be any true life in the heart of a Christian soul, there is always some kind of warm breathing, there is some measures of warmth in his prayers; the prayers of a hypocrite is always but lip-labor, and accordingly lust labor, the words vanish away in the air, but there is ever more or less some kind of warmth-in the prayers of God's servants, according to what the Apostle speaks, Rom. 8.26. even then when we know not what to pray for, nor how to pray as we ought then the spirit helps our infirmities, that when we sometimes cannot bring out a word to God, the heart is full sometimes of anguish, and discouragement in respect of inward desertions, or temptations, and outward afflictions, but yet though in such a case we be not able to tell what to pray for, yet there is ever in a Christian soul something that makes him seek to God, and the very sighs of such a soul, come from some warmeth of spirit within him. The scalding sighs and deep groans of the soul, they come from a spirit of life, and warmth in Christ Jesus: Therefore though it be true, there be many cold prayers, that God's servants do put up, yet there is some kind of sighs and groans that springs from them, which argues some heat and life in them.
如果基督徒的心灵中有真正的生命存在，他的祷告中总会有一种温暖的呼吸，有一些温度的度量；伪君子的祷告只是嘴唇的劳动，因此也只是欲望的劳动，言语消失在空气中，但在神的仆人的祷告中，总是或多或少有一种温暖，正如使徒所说的，罗马书 8:26，即使在我们不知道该为什么祷告，也不知道如何合宜地祷告的时候，圣灵会帮助我们的软弱，有时我们无法向上帝说出一句话，心中充满了痛苦和沮丧，因为内心的离弃、诱惑和外在的困扰，但即使在这种情况下，基督徒的心灵中总有一些东西使他寻求上帝，这样一个灵魂的叹息，来自他内心的一些温暖。 灵魂的灼热叹息和深沉的呻吟，源自基督耶稣中的生命之灵和温暖。因此，虽然确实有许多冷漠的祷告是神的仆人所献上的，但其中蕴含的某种叹息和呻吟表明其中有一些热情和生命的存在。

And so is it, As they breath thus to Godward, so do they breath one to another; so that if they speak of the things of God, they speak not of God, and his Word lightly, and wantonly, or loosely, as those that have no affection to them; but if they speak of the Word of God, of his threatening's, promises, or of any of his commandments, or any of the works of his providence, they speak not of them coldly, as those that took no pleasure in them, but if they speak of any of the things of God, they speak with some reverence, and desire after them, and settling a confirmation in them: they have love to the word, and rejoice in it, and stand in awe, and in fear of it, and they exercise their hearts and wits about it, when at any time they speak of the things of God, so that there is some kind of warmth in the expression of a Christian in some savory affection, whereby he esteems of the things of God, above what is found in an hypocrite.
他们向上帝呼吸，也向彼此呼吸；所以，如果他们谈论上帝的事情，他们并不轻率、放纵或漫不经心地谈论上帝和他的话语；但是，如果他们谈论上帝的话语、威胁、应许，或者他的诫命，或者他的保护工作中的任何事情，他们并不冷漠地谈论，因为他们对这些事情没有兴趣；但是，如果他们谈论上帝的事情，他们会带着一些敬畏和渴望，以及对这些事情的坚定确认：他们对上帝的话语有爱，为此而欢喜，并对其敬畏和畏惧；当他们谈论上帝的事情时，他们会动用心思和智慧，以至于在基督徒的表达中，有一种某种可口的情感，使他们对上帝的事情评价高于伪君子所能达到的水平。

Thirdly, There is a certain kind of warmth, by which the soul doth not only affect the Ordinances of God, but by which it doth in some measure digest them; there is no living man wanting some such measure of heat as makes him able to digest some kind of diet, though not always strong meat, especially, if he be in any measure of health, and that is no small measure of heat, Psal. 119.20. the very longing desire, it always hath to God's Judgments, was it that even made his soul to break within him, and so to pant after God's Word, and his presence in his Ordinances, Psalm. 42.1. there was a kind of panting, and longing, and eager desire after God, by which it comes to pass that the soul of a Christian closes with God in his Ordinances, and turns them into nourishment within himself, and so is more strongly, and inwardly bent towards God in the ways of his grace, whereas a dead spirit is flat, and hath no affection to the word, no affection to God's presence, no list to the things of this nature.
第三，有一种特定的温暖，使灵魂不仅影响上帝的法令，而且在某种程度上消化它们；没有一个活着的人缺少一定程度的热量，使他能够消化某种食物，尽管不总是强壮的肉食，尤其是如果他在某种程度上健康，这是一种不小的热量，诗篇 119.20。对上帝的审判的渴望，甚至使他的灵魂在他内心破裂，渴望上帝的话语和他在法令中的存在，诗篇 42.1。有一种渴望、渴望和对上帝的热切渴望，使基督徒的灵魂与上帝在他的法令中结合，并将其转化为自己内部的滋养，因此在上帝的恩典之路上更加坚定和内向地倾向于上帝，而一个死去的灵魂是平淡的，对上帝的话语没有感情，对上帝的存在没有感情，对这类事物没有兴趣。

Fourthly, things that are warm put them, together and they are the more warm, but put cold clogs, and pieces of wood together, and they are never a whit the warmer, but if you take but two or three of them things that are well kindled, and they will set all a fire that comes nigh them, though ready before to go out for want of supply, if you lay two or three warm brands together, they will kindle one another. And truly so it is among Christians, take you a Christian, that hath this spiritual warmth in him, though almost benumbed for want of good company, and good conference, and breathing forth of God's spirit and grace in the soul. Yet if he meet with two or three like himself, they presently begin to kindle one another; And the breath of such Christians, is like bellows, to blow up sparks savory and sweet expressions of their hearts, and edify themselves by their mutual fellowship one with another.
第四，把温暖的东西放在一起，它们会更加温暖，但是把冷的木屐和木块放在一起，它们永远不会变得更温暖，但是如果你拿两三个已经点燃的东西放在一起，它们会点燃附近的一切，即使之前因为缺乏供应而快要熄灭，如果你把两三根温暖的木柴放在一起，它们会相互点燃。在基督徒中也是如此，如果你遇到一个具有这种属灵温暖的基督徒，即使因为缺乏良好的交往和交流以及灵魂中上帝的灵和恩典的呼吸而几乎麻木，但是如果他遇到两三个和他一样的人，他们立刻开始相互点燃；这样的基督徒的呼吸就像风箱，能够吹起他们心灵中美好而甜蜜的表达，通过彼此的交流建立自己。

Yea, and sometimes they grow so warm by this means, as that they are fit to admonish one another, to exhort, and to comfort, and if need require, to rebuke one another, as occasion serves, 1 Pet. 4.8. Have fervent love one to another, above all things have fervent love among yourselves, this is a special thing: love among Christians, by which love they so kindle one another, to such deep respects to God, and the ways of his grace, and so burn one out of another, much sinful folly and frailty which will be in them, that are so loose one to another, and raiseth them up to that power of godliness, which sometimes they had grown up unto, and now almost lost for want of often joining together, for by so doing, they do what they can to put out the fire; when Satan means to put out the light and life of Religion, out of both Church and Commonwealth, he lays one Christian in one corner, and another in another, that they shall, when they list, go to bed, and sleep, and then a lazy spirit shall come upon them, and so they lie, till they be dead in trespasses and sins: But above all things, have fervent love among yourselves, forsake not the fellowship you have one with another, as the manner of some is, Heb. 10.25, 26. Love covereth a multitude of sins. So as that though there was much evil in Christians before, yet their very lying together, doth burn out all that superfluity of naughty stuff that hangs about the servants of God, 1 Pet. 1.22. see that ye love one another with a pure heart, and fervency of spirit.
是的，有时候他们通过这种方式变得如此热情，以至于他们适合互相劝告、劝诫和安慰，如果需要的话，也可以互相责备，正如彼得前书 4:8 所说。 彼此热切相爱，最重要的是在你们之间热切相爱，这是一件特别的事情：基督徒之间的爱，通过这种爱，他们彼此激励，对上帝和他的恩典之道充满敬畏，互相燃烧，消除彼此之间的许多罪恶愚昧和脆弱，这些罪恶愚昧和脆弱在他们之间是如此放纵，将他们提升到那种敬神的力量，他们曾经成长并且现在几乎因为缺乏经常聚集而失去了，因为通过这样做，他们尽力扑灭火焰；当撒旦打算从教会和社会中扑灭宗教的光明和生命时，他将一个基督徒放在一个角落，另一个放在另一个角落，他们可以随意上床睡觉，然后懒散的精神会降临到他们身上，他们就这样躺着，直到陷入罪恶和过犯之中而死亡。但最重要的是，在你们之间热切相爱，不要离弃彼此之间的交往，正如有些人所做的那样（希伯来书 10:25,26）。爱能遮盖许多罪过。 所以，尽管基督徒以前有很多邪恶，但他们的亲密关系会燃烧掉神的仆人身上那些多余的坏东西，彼得前书 1:22。要彼此以纯洁的心和热切的灵相爱。

This warmth in Christians, it is found in these four things. And thus you see the properties of this life.
这种温暖在基督徒中找到，它存在于这四个方面。因此，你可以看到这种生命的特性。

Quest. You say, but if this were always found in Christian men, how comes it to pass then, that the servants of God do many times find their hearts so cold in their prayers, and appetite so little to the word, and so unprofitable under it? How should a man hear so much and profit so little, if a man did digest the word? and is it not a common complaint of Christians? how much they hear and how little they profit? Yea, and will not some Christians say, he profits nothing at all, no not anything? And is it so many times, that Christians come together, and they are little edification one to another, very little profit? sit together, and talk of matters, that little edify, but rather corrupt the spirits one of another? how is it then that you say, where ever there is life there is heat? so such as makes them more lively in Christian duties?
问题。你说，但如果这总是在基督徒身上发现，那么为什么神的仆人在祷告中心灵常常如此冷淡，对神的话语兴趣如此之小，而且在其中没有多少益处呢？如果一个人消化了神的话语，他怎么会听了这么多却受益甚少呢？这不是基督徒经常抱怨的吗？他们听了很多，但受益很少？是的，难道不是有些基督徒会说，他一点也没有受益，什么都没有受益吗？而且基督徒们经常聚在一起，他们彼此几乎没有建立，几乎没有益处？他们坐在一起，谈论一些几乎没有建设性的事情，反而败坏彼此的心灵？那么你说，为什么你说，只要有生命就有热量呢？这样的生命如何使他们在基督徒的职责中更有活力呢？

And it might be objected, that Luke 24.32. Did not our hearts burn within us, &c. A sign that till he came to them, and came into conference with them, and did rub them up, they were very cold hearted, and dull spirited, and went on their way with much darkness of soul, without life and strength of soul, until he came to put life into their spirits?
也许有人会反驳，如路加福音 24 章 32 节所说：“我们在路上，他给我们讲解圣经的时候，我们的心岂不是火热的吗？”这是一个迹象，直到他来到他们那里，与他们交谈，并激励他们，他们的心才变得热烈起来。在此之前，他们的心是冷漠的，精神迟钝，心灵充满黑暗，没有生命和力量，直到他来为他们的灵魂注入生命。

Answ. It is true, many times, God's servants, are very cold and benumbed, and a cold spirit grows upon them exceedingly,) so as that they scarce feel any life breathing in their knowledge, or prayers, or appetites to the Word, or love to their Brethren, little warmth in any of these, partly through want of supplying the life of God's grace, with fit nourishment, whereby the heart should grow warm. As natural fire, if it be not supplied with new fuel it will go out, and partly sometimes, by pouring cold water upon it; which is as much as in us lies to damp the fire. And we do power cold water upon this life of grace, when we admit of any sinful lusts in our souls, those do marvelously eat out all that life, and heat of spirit that sometimes we had in our hearts, and sometimes by an excessive use of worldly things, which without a very spiritual mind doth clog the soul, as much as if you should throw cold water upon a fire, it will damp it very much; so is this case, men sometimes walk in worldly businesses, with worldly affections; and sometimes give leave to distempered lusts, and sometimes neglect to put any fuel to the fire of grace, but as soon as ever they find the heart well warmed with some good Sermon, or a good Prayer, or Conference, or the like, they think this fire will never go out, and so they begin to neglect it, and so either the fire goes quit out, or else is so damped, as that you can discern no life, no savor or power of Religion there: And therefore such a thing may befall God's servants, they may grow dull hearted one way or other, as you have heard. But yet thus much let me say, though this sometimes do befall the spirits of God's people, yet even then, when they want burning and chafing, and stirring up, there is something in them, that argues some life, and where is some life, there is some heat, so much life as there is, so much heat is there, so much as you take away of your Christian heat, so much life you take away: And therefore for these two Disciples, that went to Emmaus. It is said, when they were talking one with another, they were talking of Jesus Christ, and upon all the things that befell him in his passion. And said Christ to them, ver. 17. What manner of communication is this, and what is the matter that you are thus sad? what was it, that made them sad? was it not an affection of grief for all the evils done to their Savior, that was life of grace, and some heat there was in them that their spirits should be so troubled, to see their Elders and Princes, and all the people to cry out so bitterly against the Lord Jesus Christ, and not to leave him till they had crucified him, there was some sad expression came from them, upon that occasion. And so, though it left the outward man sad, yet there was something in the heart; though full of doubting through unbelief, what this Christ was, and what this would come to, we hoped this was he that should redeem Israel, &c. then Christ began to put a little warmth into them, by saying, ought not Christ to suffer these things? v. 24, 25. and so he opens to them the Scriptures spoken of himself, and these words put new life into them, and did blow up the spirit and heat of that decaying life, which was overwhelmed with grief and care, their hearts was heated yet. So that take you a Christian man when he is even in the most disordered frame look how much he hath lost of his spiritual heat, so much of his true life; if he have left to be warm, so much life hath he lost, and if his warmth be smothered, his life is smothered for the present.
答案。是的，很多时候，神的仆人们非常冷漠和麻木，一种冷漠的精神极度增长，以至于他们几乎感受不到知识、祈祷、对圣经的渴望或对弟兄姐妹的爱的生命在其中呼吸，几乎没有任何温暖。部分原因是因为缺乏供应神恩的生命所需的适当滋养，使心灵变得温暖。就像自然的火，如果没有新的燃料供应，它就会熄灭；有时候，也会因为我们自己的行为像往火上泼冷水一样，这也会使火势受到抑制。 当我们在灵魂中容忍任何罪恶的欲望时，我们会给这种恩典的生命倒上冷水，这些欲望会奇妙地吞噬我们心中曾经有过的生命和灵性的热情，有时候是因为过度使用世俗的事物，没有一个非常灵性的心灵，会像往火上泼冷水一样，使其受到很大的阻碍；同样的情况也会发生在人们有时候以世俗的情感从事世俗的事务，有时候放任不正常的欲望，有时候忽视给恩典之火添加任何燃料，但是一旦他们发现心灵在一些好的讲道、祷告、交流或类似的事物中被温暖起来，他们就认为这团火永远不会熄灭，于是他们开始忽视它，结果要么火完全熄灭，要么被泼了冷水，以至于你无法察觉到那里有生命、香气或宗教的力量：因此，这样的事情可能发生在上帝的仆人身上，他们可能会在某种程度上变得迟钝，正如你所听到的。 但是让我说这么多，虽然这有时会发生在上帝子民的心灵中，但即使在那时，当他们需要燃烧、激动和激励时，他们内心还是有一些东西，表明有一些生命存在，而有生命的地方就有热量，有多少生命就有多少热量，你拿走多少基督徒的热量，你就拿走多少生命。因此，对于那两个去以马忤斯的门徒来说，据说当他们彼此交谈时，他们谈论的是耶稣基督，以及他在受难中所遭遇的一切事情。耶稣对他们说，第 17 节：“你们彼此谈论的是什么事呢？你们为什么忧愁？”他们为什么忧愁？难道不是因为对他们的救主所受的一切苦难感到悲伤的情感吗？那是恩典的生命，他们内心有一些热量，以至于他们的心灵如此困扰，看到他们的长老和首领，以及所有的人民如此痛苦地对着主耶稣基督大声呼喊，直到将他钉在十字架上，这引发了他们的一些悲伤表达。 所以，虽然外表上让人感到悲伤，但心中有一种东西；虽然充满了怀疑和不信，对这个基督是谁，以及这将会发生什么，我们希望这就是那个要救赎以色列的人，等等。然后，基督开始给他们一点温暖，说，基督不应该受这些苦吗？第 24、25 节。于是他向他们展示了关于自己的经文，这些话给他们带来了新的生命，并激发了那种被悲伤和忧虑压倒的生命的精神和热情，他们的心还是热的。所以，当一个基督徒处于最混乱的状态时，看看他失去了多少属灵的热情，他就失去了多少真正的生命；如果他的热情被扼杀，他的生命就被扼杀了。

And even as life will show itself, in the very sad face of the heart, and dejection of spirit that they fall into, and sometimes in the deep sighs and groans of the heart, which in such a case it sometimes will break forth into. So a Christian soul when his heat is most damped, there is a sad face in his spirit, that he discerns all is not well with him, his spirit is benumbed, & his heart in his own thoughts is frozen within him. It is a burden to him, and a matter of sadness to his spirit, and therefore he doth express himself sometimes with many sad and deep sighs and groans, about his forlorn and lost estate, and yet sometimes you shall have his heart, even then when his heart is most cold (which is worse than the former) for you shall sometimes have a Christian soul, not only not affected with sadness, when his life is smothered within him, but vanish away in much empty carnal delights, and contentments, and rejoicing in those comforts which have no life at all in them. A Christian man that hath his life so deadened, may come not only to have nothing left, but sadness of heart to behold it, but he may lose his sadness too, and even that vanish away in outward rejoicing, so as no life in his heart, in a manner, is left. Peter when he had denied his Master, his heart was much oppressed within him, he was pricked and wounded with anguish in his soul, but there was some life in that. But what was it with David after his committing of uncleanness nine or ten months together? he pleaseth himself in his pleasures, and delights, and contentments which his royalty put upon him, and made Uriah drunk, and did eat and drink himself liberally with him: and in the end put him to death, and that very slightly, and when he hears of it, makes no matter of it, but the sword devours one, as well as another: and had not his pulse beating in him, no warm breath comes from him, but an empty flourish, and outward jollity as if he had sung all care away, and all fear of God out of his heart. As if there was no spiritual affection left in his heart of the estate of the whole Church of God, whereas his poor servant could say unto him, shall I go home and solace myself with my wife and children, the case standing with the Church so as it doth, he would not do so, a word that one would have thought, would have warmed a good man's heart, but he was not warmed with it, nor with any lively affection, not any beating of his pulse to Christianity, nothing stirring, but a swounding of the whole man, that he that had seen David in such a case, and had never known him before, he might have written in his forehead, a man forsaken of God and void of all fear of his name, had he seen him in this case, Where was then David's life all this while? It was a fearful condition, and of all we read in the Scripture, none so far forsaken, whose whole spirit was so far benumbed as David's then was? and yet truly life there was still in him; I doubt not though all this while you shall see that either David prayed not all this while, and that hath been the case sometimes of right godly men, that have sometimes not of three years together made a private Prayer in their Closets, have been content to come to duties in the Family, & cause others to perform duties, but for their own parts further then a form of religion, or shame, or satisfying of conscience forces them, they let all rest, no affection at all to the duty; they know God took no pleasure in such a soul while they lived in such a course, and so would they lie many months, and years, and all that while not so much as lift up a private prayer to God; and this is a far worse case then the other, and yet even this sometimes befalls them, when as sinful lusts have so distempered the life of Christ in them; there is still an habit of grace in the soul, but yet scarce any life of Religion putting forth itself, but still where warmth is removed, so much life from holy duties is taken away.
即使生活会展现出来，也会在心灵的悲伤面孔中，以及他们陷入的沮丧和心灵的深叹息和呻吟中显现出来，有时候甚至会爆发出来。因此，当一个基督徒的热情最为沉闷时，他的心灵中会有一张悲伤的面孔，他能够察觉到自己并不好，他的精神被麻木了，他的心在自己的思想中冻结了。这对他来说是个负担，也是他的精神的悲伤之源，因此有时候他会用许多悲伤和深沉的叹息和呻吟来表达自己对自己被遗弃和失落的状态的感受，然而有时候你会发现他的心，即使在他的心最冷的时候（这比前者更糟），有时候你会发现一个基督徒的灵魂，不仅在他的生活被压抑时不受悲伤的影响，而且在许多空洞的肉体享乐、满足和对那些根本没有生命的安慰感到欢喜。 一个基督徒，他的生活如此麻木，可能不仅失去了一切，还会感到心中的悲伤，但他也可能失去悲伤，甚至在外表的喜悦中消失，以至于他的心中几乎没有生命。彼得背弃了他的主人后，他的心中感到很沉重，他的灵魂受到了痛苦的刺痛和伤害，但那里还有一些生命。但大卫在连续九到十个月犯下淫乱之后怎么样呢？他在他的快乐、喜悦和满足中自我满足，他的王权使他沉醉，他使乌利亚醉酒，自己也大方地吃喝，最后把乌利亚杀死，而且非常轻描淡写，当他听到这件事时，对此毫不在意，他认为剑吞噬了一个人，也会吞噬另一个人。他的脉搏没有跳动，没有温暖的呼吸，只有虚假的繁荣和外表的欢乐，好像他已经唱走了所有的忧虑，把上帝的恐惧从他的心中驱逐出去。 仿佛他心中已经没有对上帝教会的整体感情了，而他可怜的仆人却能对他说，我可以回家和妻子孩子们安慰自己，因为教会的情况如此，但他不愿意这样做。这样一句话本应温暖一个好人的心，但他的心却没有被温暖，没有任何活跃的感情，没有任何对基督教的脉搏跳动，只有整个人的昏厥，如果有人在这种情况下看到了大卫，而之前从未见过他，他可能会在他的额头上写下一个被上帝抛弃且没有对他的名字产生任何敬畏之心的人。那时大卫的生命在哪里？这是一个可怕的境地，在圣经中我们所读到的所有情况中，没有人像大卫那样被抛弃，他的整个精神都如此麻木 然而，他的内心仍然有生命；我不怀疑，尽管在这段时间里你会看到，大卫并没有一直祈祷，这有时是虔诚的人的情况，有时候连续三年都没有在私人的密室里祈祷，他们满足于在家庭中履行职责，并让其他人履行职责，但对于他们自己来说，除了形式上的宗教、羞耻或满足良心的压力之外，他们不再有任何对这项职责的热情；他们知道上帝不喜悦这样的灵魂，当他们生活在这样的方式中时，他们会这样度过许多个月和年份，而在此期间甚至没有向上帝祈祷；这种情况比另一种情况更糟糕，然而，即使这种情况有时也会发生，当罪恶的欲望扰乱了他们内心的基督的生命时；灵魂中仍然有恩典的习惯，但几乎没有任何宗教的生命表现出来，但只要温暖被移除，圣洁的职责的生命就会被剥夺。

And another answer to this point is, that even as you see it is by the Almighty power of God that there may be fire, and not heat, as you see in the fiery Furnace, whereinto the three Children was cast, though it was made exceeding hot, yet it had not power to hurt an hair of their heads, nor to swinge a lap of their Garments, the power of the sire was propended by the mighty power of God; as there is this power in God concerning material fire, so is there a marvelous hellish and Devilish power in sin, though not an Almighty power, yet very like to an Almighty power, that that which hath a mighty work of God, by the Almighty power of his grace in the hearts of the Servants of God the work of an Almighty power.
对这一点的另一个回答是，正如你所看到的，火是由全能的上帝的力量产生的，而不是热量，就像你在火炉中看到的那样，三个孩子被投入其中，尽管它非常炽热，但它没有能力伤害他们头发的一根，也没有能力扇动他们衣服的一角，火的力量是由全能的上帝的强大力量支撑的；正如上帝对物质火有这种力量，罪恶中也有一种令人惊奇的邪恶和魔鬼般的力量，虽然不是全能的力量，但非常类似于全能的力量，它在上帝的仆人的心中通过上帝的全能恩典的力量产生了一项伟大的工作。

There is such a venomous power in sin as that it will suspend all acts of grace, not so much as show any act of grace in a Christian soul, but the soul and all the graces in it shall lie as the body of a man in a swound, not any breathing, or sight, or hearing, or motion, nothing to show of any spiritual life; that if he should continue so, you would conclude he were dead, only this kind of life of grace is there, you shall have thus much life in him: There is a kind of unlistiness and heaviness of soul, to act wickedness with all that strength and power, which sometimes a godly man, while he was carnal, did reach forth his heart and hand unto, a kind of frame of spirit in a Christian when it is at the worst, though it can solace itself very far in sin, and goes on hardening its heart in its own way, most desperately, and frowardly, yet notwithstanding there was always something in his heart, that will not suffer his soul to break out, with all that strength of the spirit of wickedness, as it did when it was carnal, and the reason of that is because of that speech, Gal 5.17. there is flesh and spirit in that soul, so as neither can the spirit do what it would, nor the flesh what it would; take a Christian when he is most strong, and he cannot so glorify God, nor so edify his brethren as he would, by reason of the body of sin; there is always in the best of a Christian, something like the spots in the Moon, some darkness in it, not a Christian man; but when he is most lively in grace, but he hath some darkness in his best performances; so when corruption is most strong, and grace most feeble and weak; as in the former, corruption will weaken the best performances, so here corruption cannot carry a Christian man to do all that wickedness, which else he would break forth into; nor with that strength and vigor which else he would put forth in it though he do rejoice in his wickedness, and bear it out; yea out-face his very conscience, and out-stare the very light of the graces of God within him, and go on pleasing himself in the hardness of his own heart, yet there is something in the bottom that keeps possession for God, and makes him go about it bunglingly, it becomes him not, he cannot set it forth with a grace; David in his worst, comes not off with full power of wickedness, which else his corrupt heart would willingly break forth into, were it not for the Spirit of grace that moves slowly in such cases as these be, so that still the case stands clear; how much life, so much warmth, and that warmth will express itself if any life be there at all.
罪恶有一种剧毒的力量，它会暂停所有的恩典行为，甚至不显示基督徒灵魂中的任何恩典行为，但灵魂和其中的所有恩典将像一个人的身体昏迷一样，没有呼吸、视觉、听觉或运动，没有任何表现出任何属灵的生命迹象；如果他继续这样，你会认为他已经死了，只有这种恩典的生命在他身上存在：灵魂有一种不愿意和沉重的状态，用所有的力量和能力去行恶，这是一个虔诚的人，在他还是属肉体的时候，曾经用心和手去追求的一种心灵状态，这是一个基督徒在最糟糕的时候的心灵状态，虽然它可以在罪恶中找到安慰，并且顽固地在自己的方式中硬化心灵，但尽管如此，他的心中始终有一些东西，不允许他的灵魂以那种邪恶的力量爆发出来，就像他还是属肉体的时候那样，这是因为加拉太书 5:17 中的那句话。那个灵魂中有肉体和精神，所以精神不能随心所欲，肉体也不能随心所欲；即使一个基督徒最强大的时候，他也不能如他所愿地荣耀上帝，建立他的弟兄，因为有罪的身体的缘故；即使在最好的基督徒身上，也总有像月亮上的斑点一样的黑暗，不是一个真正的基督徒；当他在恩典中最有活力的时候，他的最好表现中也有一些黑暗；所以当腐败最强大，恩典最脆弱和虚弱的时候；就像前面所说的，腐败会削弱最好的表现，所以在这里，腐败不能使一个基督徒去做他本来会爆发出来的所有邪恶，也不能以他本来会展示的力量和活力去做；尽管他为自己的邪恶而欢欣鼓舞，并且坚持下去；甚至面对他的良心，面对他内心中上帝的恩典之光，继续以自己心硬的方式取悦自己，但底线上还是有一些东西保留给上帝，并使他笨拙地去做，这不适合他，他不能以一种优雅的方式展示出来；即使在最糟糕的时候，大卫也没有成功地摆脱邪恶的力量完全存在，否则他腐败的心灵会愿意爆发出来，若不是因为恩典的圣灵在这种情况下缓慢运动，以至于情况仍然明确；有多少生命，就有多少温暖，如果有任何生命存在，那么这种温暖就会表达出来。

So that take a survey of your own estates, by this means you would know whether you have Christ or no, whether you have life, or no? If you have the life of grace, there is some spiritual warmth in thy soul, some heat in thy soul; do but consider then the knowledge that is within thee: Is thy knowledge such as lets thee alone, and only puffs thee up, and makes thee to think goodly of thyself, if that be all the work of thy knowledge, thou art a dead-hearted Christian; if it cause thee to vanish away in empty contemplation, and thou therefore talkest, that thou mayest let others see thou hast knowledge as well as others; and if it be dead, and cold, and empty, and vanish away in empty notion, and speculation, and dead conference, then thy knowledge is barren in goodness, and that is an argument of no life in thy soul; but if there be any truth of life in thy soul, thy knowledge is warm and lively, thy knowledge that is in thee hath some zeal, and that sets an edge upon it, and makes it serviceable to God and thy brethren. I know not better how to express it, then from Revel, 1.14, 15. in the description of our blessed Savior, His eyes were as a flame of fire. It is true, the eye is lightsome, but it doth not burn, they are not hot, but the eyes of Christ is as a flaming heat; and the meaning is, Christ is described just according to the state of the Church, to whom John was to write, as he had feet of brass; when he writes to a Church, that though burned in the fire, yet the more you burn it, the less it wastes, and the more pure it is, and by degrees the more bright; so where he speaks to a Church in persecution, and it is not consumed, then Christ hath feet like brass; but if he write to a Church of Thyatira, a Church of a warm spirit, then, thus faith he that hath eyes like a flame of fire, Revel. 2.9. meaning the knowledge that that Church had, which was full of zeal as well as of light, and according to the measure of its knowledge, so it grew more in grace, and therefore the works were more at the last then at the first. As their knowledge grows, so grows their zeal; so that if thou hast that life in Christ which accompanies salvation, thy eyes are like a flame of fire, full of burning light, as well as brightsome knowledge. Is thy knowledge such as suffers thee to sit down barren, and though thou knowest that thou oughtest to do this and that, yet thou doest it not, then there is no heat and warmth in thy knowledge; but if there be true life and warmth in thy spirit, thy knowledge stirs thee up to be doing, and stirs up others to be doing also, and thy knowledge will not suffer thee to let them alone; just as Peter and John sometimes said to the high Priests, We cannot but speak that which we know, and have seen, and heard, Acts 4.18, 19, 20. And therefore though they threatened them is peril of life, to speak no more in Christ's name, yet say they, that which we know to be the Truth of God, that we must needs speak; as Jeremiah speaks, chap. 20. I could not forbear: The light that was in him was a glowing, and warm heat, and the Word of God in him, was as a mighty fire; and it will not suffer him to rest, and he must also stir up others. So then, examine whether there be any heat in thy knowledge, if thy knowledge be not according to zeal, it will but aggravate thy condemnation.
这样，你可以调查一下自己的财产，通过这种方式你会知道你是否拥有基督，是否拥有生命？如果你拥有恩典的生命，你的灵魂中会有一些属灵的温暖，一些热情；只需考虑一下你内心的知识：你的知识是否让你独自一人，只是让你自负，让你对自己产生美好的想法，如果这是你知识的全部作用，那么你是一个心死的基督徒；如果它让你在空洞的思考中消失，你因此而说话，是为了让别人看到你和别人一样有知识；如果它是死的、冷的、空洞的，消失在空洞的观念、推测和死的交流中，那么你的知识在善行上是不结果实的，这是你的灵魂中没有生命的证据；但如果你的灵魂中有生命的真理，你的知识是温暖而活泼的，你内心的知识有一些热情，这使它变得对上帝和你的弟兄有用。我不知道如何更好地表达它，只能从启示录 1:14-15 中描述我们救主的形象中引用：他的眼睛如同火焰。 确实，眼睛是明亮的，但它并不燃烧，它们不热，但基督的眼睛却像燃烧的火焰；这意味着，基督的描述正是根据教会的状态，约翰要写信给的教会，就像他有铜脚一样；当他写信给一座经历火烧的教会时，尽管你再烧它，它却不会消耗得更少，反而更纯净，逐渐更明亮；所以当他对一座受迫害的教会说话时，它没有被消灭，那么基督就有像铜一样的脚；但如果他写信给一座热情的教会，比如提亚推喇的教会，那么，就像启示录 2.9 所说，拥有像火焰一样的眼睛，意味着那个教会所拥有的知识，既充满热情又充满光明，根据他们的知识程度，他们在恩典上更加增长，因此最后的工作比起最初来说更多。随着他们的知识增长，他们的热情也增长；所以，如果你在基督里有与救恩相伴的生命，你的眼睛就像火焰一样，充满燃烧的光明，以及明亮的知识。 如果你的知识使你无法产生成果，尽管你知道自己应该做这个和那个，但你却没有去做，那么你的知识中就没有热情和温暖；但如果你的精神中有真正的生命和温暖，你的知识会激励你去行动，也会激励他人去行动，你的知识不会让你置之不理；就像彼得和约翰有时对大祭司说的那样：“我们不得不说我们所知道、所看见的事。”（使徒行传 4:18-20）因此，即使他们威胁要杀害他们，不让他们再奉耶稣的名讲道，他们仍然说：“我们必须说上帝的真理。”正如耶利米所说：“我不能不说。”他内心的光明是炽热的，上帝的话语在他里面如同熊熊烈火；它不会让他休息，他也必须激励他人。因此，检查一下你的知识中是否有热情，如果你的知识不是出于热忱，它只会加重你的定罪。

Again, examine thy breath, whether doest thou breath or no? Doest thou smell a good savor in God's Word, when thou doest read, or hear it? And doest thou smell a sweet savor in the conference of Christian men? or doth it stink in thy nostrils? if it be sweet to thee it is well: Doest thou pray to God with some kind of panting after him, and thy spirit is fit to faint within thee, and thou canst sit down and bemoan thyself to God, that thou hast so lost thyself, then there is breath in thee; or canst thou bring out a word to edify thy brethren, it is well; but if there be no breath in thee it is an evident sign thou art dead, or at least in a deep sleep, if thou hast no ability to pray, and can relish no ordinance of God, and have no kind of aptness to edify another, then either there is no life in thee, or else it is much benumbed, and therefore either no life, or none that is extant in thee; And so how dost thou find thy warm affections stand to the Word? hast thou a stomach to the Word? And hast thou not so much profit by it, as to see thou doest not profit and art ashamed of it; but if not, there is no life in thee. And if thou lovest to be disjoined from thy brethren, & you are never better then when you are falling off, and sitting loose from your brethren, if you love to be asunder, there is no life in you, no life of Religion there, for Religion desires to preserve it self, and love is a principal work of Religion, above all things have fervent love among yourselves. A man had rather cover a multitude of wicked practices, then loose the fervency of his love one towards another. And if therefore the Devil throw brands among you, and you fall asunder; one Christian hangs here and another there, in the end while you lie so a sunder the fire goes out; and men may bid one another good night, and then may you all take your pleasure in sin, the truth is, then all the life of Religion goes out, and every business in the Family draws away, and so rests till all the life be lost. And therefore if you see men are willing to sit loose, and fall off one from another, then there is an end of the life and power of godliness; a bidding of Religion good night. And no more profit to be had while such distempers of soul doth last. But if you see that men come together, as in that ancient famous Vision, Ezek. 37. every bone finds out his fellow and joins with him, and then there was a noise and a shaking, if you see bones gather, bone to his bone, then at the next prophesying flesh will come, and sinews, and the next prophesy, will breath life into them, so if men begin to annex themselves one unto another, as living brands; If one begin to seek out another, and to draw together, and to lie close together, if bone begin to gather to his bone, then there is hope of an Host of armed men to stand up for God, in good ways; then there will be life, and strength, and power of godliness; else make account of it, that in very truth there is no life; no power of Religion, where there is no relishing, no closing one with another, if therefore you see men closing together, and warming one another, in the ways of God's grace, and there is some sense of your own unprofitableness under the Word, and if you can digest it, turn it into edification of yourself and others, then there is true life in you, and having life you have Christ, and in him you have life in abundance.
再次，检查一下你的呼吸，你是在呼吸还是没有呼吸？当你阅读或听到上帝的话语时，你是否闻到了一种美好的香气？当你与基督徒交流时，你是否闻到了一种甜美的香气？还是它在你的鼻子里发臭？如果对你来说是甜美的，那就很好。你是否向上帝祈祷时，内心渴望他，并且你的灵魂几乎要消失了，你能坐下来向上帝哀悼自己，因为你如此迷失了自己，那么你还有呼吸；或者你能说出一句话来建立你的弟兄，那也很好；但是如果你没有呼吸，那明显是你已经死了，或者至少处于深度睡眠状态，如果你没有能力祈祷，不能享受上帝的圣礼，也没有任何建立他人的能力，那么要么你没有生命，要么你的生命非常麻木，因此要么没有生命，要么没有存在于你身上的生命；那么你对上帝的话语有何样的热情？你是否对上帝的话语感到兴趣？你是否从中获得了足够的益处，以至于看到自己没有得益并为此感到羞愧；但如果没有，那就是你没有生命。 如果你喜欢与你的兄弟分离，当你离开并与你的兄弟保持距离时，你从未比此时更好，如果你喜欢分离，那么你就没有生命，没有宗教的生命存在，因为宗教渴望保护自己，而爱是宗教的主要工作，最重要的是彼此热切地相爱。一个人宁愿掩盖许多邪恶的行为，也不愿失去对彼此的热爱。因此，如果魔鬼在你们中间投掷火把，你们分散开来；一个基督徒挂在这里，另一个挂在那里，最终当你们如此分散时，火就熄灭了；人们可以互相道晚安，然后你们都可以尽情地沉溺于罪恶，事实上，宗教的生命就此消失，家庭中的每一项事务都会分散注意力，直到所有的生命都丧失。因此，如果你看到人们愿意保持松散，互相疏离，那么虔诚的生命和力量就结束了；宗教告别晚安。在这种心灵失调持续存在时，就没有更多的利益可得。但是，如果你看到人们聚集在一起，就像古老而著名的异象中一样，以西结书。 每根骨头都找到了它的伙伴并与之结合，然后发出了一阵噪音和震动，如果你看到骨头聚集在一起，骨头与骨头相连，那么在下一次预言中，肉体将会出现，还有筋和下一次预言，将给它们注入生命，所以如果人们开始彼此结合，如同活生生的火把；如果一个人开始寻找另一个人，并且聚集在一起，紧密地靠在一起，如果骨头开始聚集在一起，那么就有希望有一支武装的军队为上帝站出来，走正道；那时将会有生命、力量和敬虔的能力；否则，你要明白，在真实中没有生命；没有宗教的力量，在彼此没有共鸣、没有互相接近的地方，所以如果你看到人们在上帝的恩典之路上互相接近、互相温暖，对于自己在道理下的无益之处有所感知，如果你能消化它，将其转化为自己和他人的建设，那么你内心就有真正的生命，有了生命就有了基督，而在他里面你有丰盛的生命。

There are two properties more of life,
生命还有两个特性

Where there is any life, there is some kind of pliableness, whereas dead carcasses are cold and stiff, and unsavory though never so sweet before, this is a certain truth, the more you keep a dead corps above ground, the more it stinks and is unsavory; It shoots out at length, and you may sooner break him then bend him any way, but while he is alive you may bend him which way you will; now therefore consider thus much, if there be any truth of grace in you, you are gentle and easy to be entreated, Jam. 3.17. but if not, then you are of a stiff spirit, inflexible and implacable, for to be gentle, and easy, is the true nature of life; but if not, then have you lost your life; then either you never had life, or else it is a swound, and so evapored that there is no bending or bowing of it, but they are fit to be buried as a dead carcass.
在任何生命存在的地方，都有某种灵活性，而死尸则是冷硬和令人不悦的，尽管之前可能很甜美，但这是一个确定的事实，你越是将尸体放在地面上，它就越臭，越令人不悦；它最终会膨胀，你可以更容易地打破它，而不是弯曲它，但当它还活着时，你可以随意弯曲它；因此，请考虑这一点，如果你内心有真实的恩典，你是温和且容易被劝说的（雅各书 3:17），但如果没有，那么你就是一个固执、不可弯曲和难以和解的人，因为温和和容易是生命的真正本质；但如果没有，那么你已经失去了生命；要么你从未拥有过生命，要么它是一种昏厥，已经消失得无法弯曲或鞠躬，而它们适合被埋葬，就像一具死尸一样。

Quest. What is this pliableness, and easiness to be entreated, and on the contrary this stiffness?
这是什么柔顺性和易于说服的特点，相反的是这种僵硬性？

Answ. There is Four things in easiness to be entreated.
回答：容易被请求的事情有四个。

First, Easy to be pleased, 1 Pet. 3.18. anything that you do about them, is pleasing to them, that is point of gentleness; and a gracious man in whom is the life and power of godliness, he is easy to be pleased. If you go about anything, with any tolerable endeavor to give him content, he is not hard to be pleased; and if not easy to please, there is little grace; or dangerous to be none at all, if you have much a do to bow or bend them to comply with them that asketh and thing of them, there is a dead heart in such a spirit.
首先，易于取悦，彼得前书 3.18。你对他们所做的任何事情，都会让他们感到满意，这就是温和的要点；而一个有生命和敬虔力量的仁慈之人，他易于取悦。如果你尽力让他满意，他并不难以取悦；如果不容易取悦，那就缺乏恩典；或者根本没有恩典，如果你费尽心思去迎合他们的要求，那么这样的人心中是死的。

Secondly, A man that is easy to be entreated and gentle, if he be offended he is easy to be entreated, Rom. 1.31. It is a sign a man is of a reprobate sense, when he is implacable and stiff; when life is gone, a man is stiff, not easy to be entreated.
其次，一个容易被劝说和温和的人，如果他被冒犯了，他容易被劝说，罗马书 1.31。当一个人无法被劝说和固执时，这是他思想堕落的迹象；当生命消逝时，一个人变得固执，不容易被劝说。

Thirdly, If so be that he have offended another man, he is easy to yield, and to acknowledge that he is in a wrong, Eccles. 10.4. There is in a living Christian an aptness to yield when he is in a wrong. If a man be in a wrong, and will not see his error, will not see the evil he hath done in God's sight, his stiffness is a sign of his dead-heartedness; So much stiffness here, so much deadness in his heart, and so much nearness to the chambers of death: For a living Christian if he have offended he is willing to yield, and will acknowledge himself a failure, and promise amendment.
第三，如果他冒犯了别人，他很容易屈服，并承认自己错了，传道书 10:4。一个活着的基督徒在犯错时很容易屈服。如果一个人犯了错，却不愿意看到自己的错误，不愿意看到他在上帝眼中所做的恶，他的固执是他心灵死亡的迹象；在这里越是固执，他的心灵就越死亡，离死亡的房间就越近：因为一个活着的基督徒，如果他犯了错，他愿意屈服，并承认自己失败，并承诺改正。

Fourthly, He is willing to deny himself, of his own right, even upon equal easy terms, to prevent an offense that may grow, and he stands upon equal terms, least an offense should arise, he yields and denies himself, 1 Thes. 2.6, 7. So Abraham yielded to Lot, though he had not offended him, yet he condescended to his inferior, and if any, Lot shall be the chooser, Gen. 13.8. This gentleness of spirit argues life of Christ in the holy servants of God. Abraham was not stiff, but gentle and easy to be pleased, when he was offended. Now therefore art thou easy to be pleased, easily entreated to pass by a wrong? And if thou hast offended another, thou wilt acknowledge it, and art easily willing to deny thyself to prevent offense, then thou art not stiff; but art living Christian; but if men be stiff in spirit, hard to be pleased, and froward, no man can give him content; as Nabals servants said of him: And of we have offended hard to be entreated, and will by no means see it, or acknowledge it; and by no means yield, but turn ourselves to endless devices, and if we stand upon our own ends, and we will have our own to the utmost farthing, and why should we bend; then truly we are cold, and little power and life breathing in us.
第四，他愿意放弃自己的权利，甚至在平等的条件下，为了防止可能发生的冒犯，他保持平等的立场，以免冒犯发生，他屈服并放弃自己，帖撒罗尼迦前书 2.6, 7。所以亚伯拉罕向罗得让步，尽管罗得没有冒犯他，但他降低了自己的身份，如果有人要选择，罗得将是选择者，创世记 13.8。这种温和的精神表明了上帝的圣洁仆人中有基督的生命。亚伯拉罕并不固执，而是温和且容易取悦，当他受到冒犯时。那么你是否容易取悦，容易被劝说放过一次错误？ 如果你冒犯了别人，你会承认并愿意否认自己以避免冲突，那么你就不是固执的；而是一个活生生的基督徒；但如果人们心地固执，难以取悦，脾气暴躁，没有人能使他满意；正如拿八的仆人所说的那样：如果我们冒犯了别人，难以说服，不愿承认；并且绝不屈服，而是转而寻找无尽的借口，如果我们坚持自己的目标，要到最后一分钱，为什么要屈服；那么确实我们是冷漠的，我们体内没有多少力量和生命。

The last property of life is this. The body while it is alive, is sweet and savory, but so soon as ever it begins to smell, it must be buried, it cannot be kept above ground, every living Christian is a sweet savor to God, a Cor. 2.13. and Col. 4.4, 5, 6. Let your speech be savory, seasoned as with salt; And the Apostle saith, let no unsavory or corrupt communication proceed out of your mouths, How then do you find your own spirits? do you breath savory and sweet? and doth your conference yield edification? and is it all well-pleasing to God, what ever you do? doth it savor well in the nostrils of God, and your brethren? If the duties you perform be so, it is sign you are living in God's sight: But if your speeches be profane, conference unsavory, and carnal, so much as we lose our sweetness so much we lose our life, when a Christian carries himself serviceably, and amiably, then we live, and in having life we have Christ.
生命的最后一个特性是这样的。身体在活着的时候，是甜美可口的，但一旦开始散发出气味，就必须埋葬，不能放在地上。每一个活着的基督徒都是上帝的馨香，哥林多后书 2:13 和歌罗西书 4:4、5、6。让你的言语有滋味，像用盐调味一样。使徒说，不要让污秽和腐败的言语从你们口中出来。那么你们自己的精神如何？你们的呼吸是否香甜？你们的交谈是否有建设性？你们所做的一切是否都让上帝喜悦？是否在上帝和弟兄们的鼻子里闻起来都很香？如果你们所做的职责是这样的，那就表明你们在上帝的眼中活着。但如果你们的言语是亵渎的，交谈无滋味，世俗的，我们失去的甜美就越多，我们失去的生命也就越多。当一个基督徒行事有益于人，和蔼可亲时，我们才活着，而活着就有基督。

SERMON XI. - 1 JOHN 5.12.
讲道十一 - 约翰一书 5:12。

He that hath the Son, hath life, and he that hath not the Son, hath not life.
有子的人有生命，没有子的人没有生命。

Having handled a Use of Trial of life, and this depends upon our having of Christ. We come now to another Use from this Doctrine.
处理了生命的试用，这取决于我们是否拥有基督。现在我们来看看这个教义的另一个用途。

[Use 2] It is to teach us the dangerous and uncomfortable estate of every such soul as hath not Christ, for the Text saith, he that hath not the Son, hath not life; No life in us, if there be no Christ in us, this is that which Apostle speaks often to, that we are dead in trespasses and in sins, Eph. 2.1, 5. This is the of estate of them all, so far as we are without Christ, we are without life; no Christ, no life.
[使用 2] 它是教导我们没有基督的每个灵魂的危险和不舒适的状态，因为经文说，没有神子的人没有生命；如果我们内心没有基督，我们就没有生命，这是使徒经常提到的，我们在过犯和罪中已经死了，以弗所书 2:1、5。这是他们所有人的状态，只要我们没有基督，我们就没有生命；没有基督，就没有生命。

It is with the sons of men in this kind (that I may so speak) as it was with the Soldiers, 2 Kings 19.35. they were all dead corps: truly, that is the case of us all by nature; every soul of us, as long as we live in the world without Christ, so many men, so many dead corps, so many unsavory carcasses: And indeed all that work of life, which you have heard opened, it is no spiritual motion, no feeding upon Christ, no growing in grace, no expelling of noisome lusts, no care nor endeavor to beget others to an estate of grace, in any men that are dead, no motion at all to any spiritual good, Heb. 9.14. all our works, the best works we do in an estate of nature, they are all of them but dead works; And so are we to any spiritual motion. As the Apostle tells you, we none of us do good, and which is worse, we can do no good; yea, and still, which is worse, we would do no good if we could; this is the estate of us all by nature; The Lord looked down from heaven, to see if any of them did good, but they are altogether become unprofitable, not one, doth good, no not one, Rom. 3.12.
这种情况（我这样说吧）在人类子孙中是如此，就像《列王记下》19 章 35 节中的士兵一样，他们都是死尸：事实上，这是我们所有人的本性；只要我们在没有基督的世界中生活，我们每个人的灵魂都是如此，有多少人，就有多少具死尸，多少具无味的尸体：实际上，你们听到的生命工作，没有任何属灵的动力，没有依靠基督，没有在恩典中成长，没有驱逐恶欲，没有关心或努力使其他人得到恩典的状态，对于任何已经死亡的人来说，没有任何属灵的动力，希伯来书 9 章 14 节。我们所有人的工作，我们在自然状态下所做的最好的工作，都只是死工；对于任何属灵的动力，我们也是如此。正如使徒告诉你们的，我们没有一个人行善，更糟糕的是，我们不能行善；是的，更糟糕的是，如果我们能行善，我们也不愿意行善；这是我们所有人的本性；主从天上俯视，要看看是否有人行善，但他们都变得无益，没有一个人行善，连一个也没有，罗马书 3 章 12 节。

And he speaks of all men in an estate of nature without Christ, not one doth any good, no not one; All the thoughts and imaginations of such men's hearts are evil, and only evil, and that continually, Gen. 6.1. and Christ saith as much of their words, Matth. 12.33, 34. And so in all our works, A good tree brings forth good fruit, but a corrupt tree brings forth evil fruit, Mat. 7.18. Wherein he shows you, that as we do no good, so we can do no good, not a good thought, nor a good word, nor a good work comes from such a man all his days; and all our speeches are rotten and unsavory, not any spiritual life in most seeming best duties; we are not able to speak unto any good purpose, let it be truly molded and it is a precious fruit of righteousness, but if spoke as comes from nature, be it never so well spoken, it is corrupt, either full of pride or self-conceit, or to please others, or the like; nor do we regulate our words by the language of Canaan, nor open our mouths from a spirit of saith, 2 Cor. 4.13. This is true in all natural men; we do not therefore speak because we believe, we speak not, because we believe God hath commanded us so to speak; as our Savior said, John 14. last. Nor therefore work anything because God set us awork, or to aim at any service of God, or good to his people in it, so that as our thoughts be, so are our words, evil, and only, and continually evil; and much more all the works of our hands, that require greater strength of grace then either our thoughts or our words do; so that without Christ there is no act of spiritual life comes from us, we would do no good if we could. If God should at any time assist us, and supply us with something more than ordinary, yet we will not be made clean, that we might do well: O Jerusalem, wilt thou not be made clean, when will it once be? Jer. 13. last. As if it were a thing never to be looked for, God might wait upon a man from one end of the year to another, and sometimes be asking of him, Wilt thou be made clean? and he may ask again, Man, wilt thou be made whole? but if he but say, Wilt thou be made clean, we have many devices to put off God, and we can never find that day, wherein we will say, This day we will hear God's voice, and be made clean; from this day forward I resolve never to think my own thoughts more, nor to do my own will more, but now will give up myself to seek for life and salvation in Christ; that day is yet never pitched upon till we have found Christ, never since we were borne until now: but now it may be we are convinced, that it is good to become a Christian, and we wish well to such as are Christians; but when it comes to the matter, we are but almost Christians, as was Agrippa; or if we be satisfied, that we must become Christians indeed, then truly it must not be today, but tomorrow; and when we think to set God a day when indeed it shall be, as sometimes at our Marriage, or when we come out of our Apprentiships, or when we fall sick, when left alone upon the Death-bed, and if God say, Yet, when will it once be? we cannot yet set him a day, only we will say, We will consider of it, and we would be loath to disappoint God; as Creditors will say to their Debtors, We would be loath to set you a day, because we know not whether we shall hold or no, and therefore spare us in that, but we will pay you as soon as we can; but when will it once be? Truly we are not yet persuaded, there is yet something or other to be done; and therefore you shall find this to be true, that we are so far from spiritual life in Christ, that none of us do any good; there is nothing you do whereof you may say, This have I done because God hath set me a work, and in respect of God's Command, or that God may be sanctified thereby, never yet could we say so; and as we have not done any good, so neither are we able or capable of good. And in truth this is a further want of spiritual action, that if God should make us able to do it, yet we would not be willing to do it, but if he put us to the question, When shall it once be? read that Chapter and the next, and see if ever they set God a time, they will by no means set God a time, least they over-much engage themselves; indeed, sometimes it may be you shall see such men lying under some heavy hand of God, and near to death, resolve upon time. See our unwillingness to come off to God when we are in health, we think in sickness to be made clean, but in sickness, what will we say then, some of you can tell what men are then wont to say; What do we then say? Oh, if God would but restore me to health, you should see I would become a new man; why when he was in health he said, If sickness or danger came, that should be the time wherein he would be made clean, but when sickness comes, then we put God off till health again. As if a Debtor should put off his Creditor from Summer to Winter, and from thence to Summer again, the answer will never be given; why now it shall be this day say you in sickness, it shall be when God shall bring me to health; but why not today? you put off God from health to sickness, and from sickness to health again, and when they do not so, and come and tell them of it, they will say, Why it is true, God forgive them, they thought to have done such a thing, and they hoped to have done it; But when shall it once be? Why not today before tomorrow? what if you die of this sickness, will you go to Hell immediately? will you take no course for turning the wrath of God from you; Are not you now sick, why do you defer it any longer? and though he be not able to turn himself in his bed, yet he may turn to God. It is a vain thing to put off God to health, for in our sickness God will sooner visit us, and doth expect that in the day of our affliction we should seek him diligently and early, Hos 5. last. When will it once be? So that take notice of this desperate deadness of a man's heart out of Christ, he is dead in sin, so as that he neither doth any good, nor is able to do any good, nor is willing to do any good.
他谈到了没有基督的自然状态下的所有人，没有一个人做善事，没有一个人；这样的人心中的所有思想和想象都是邪恶的，而且只是邪恶的，而且是持续不断的，创世记 6.1。基督也这样说他们的话，马太福音 12.33, 34。所以在我们的一切行为中，好树结好果子，腐败的树结恶果子，马太福音 7.18。他向你展示了，正如我们不做好事，我们也不能做好事，没有一个好的思想，没有一个好的话语，没有一个好的行为来自这样的人的一生；我们的言语都是腐烂和无味的，大多数看似最好的职责中没有任何属灵的生命；我们不能说出任何有意义的话，让它真正成形，它是一种宝贵的公义果实，但如果从本性中说出来，即使说得再好，也是腐败的，要么充满骄傲或自负，要么为了取悦他人，或类似的；我们也不按迦南的语言来规范我们的言语，也不从信心的灵中开口说话，哥林多后书 4.13。这对所有自然人都是真实的；因为我们相信，所以我们说话，我们不说话，因为我们相信上帝命令我们这样说话；正如我们的救主所说，约翰福音 14.最后。 因此，不要因为上帝让我们工作，或者为了追求上帝的事工或为他的子民做好事而努力工作，以至于我们的思想如何，我们的言语就如何，邪恶而且只有邪恶，而且一直如此；而我们的手所做的一切工作更是如此，因为它们需要比我们的思想或言语更大的恩典力量；所以没有基督，我们就没有任何属灵生命的行动，即使我们能够行善，我们也不会这样做。即使上帝有时候帮助我们，给予我们超乎寻常的东西，但我们仍然不会变得洁净，以便做好事：哦，耶路撒冷啊，你何时才会变得洁净呢？耶利米书 13 章末节。好像这是一件永远不会发生的事情，上帝可能会一年到头等待一个人，有时会问他：“你愿意变得洁净吗？”他可能会再问：“人啊，你愿意痊愈吗？” 但是如果他只是说一句话，你愿意洁净吗，我们有很多借口来推迟上帝，我们永远找不到那一天，我们会说，从今天起，我们要听上帝的声音，洁净自己；从今天起，我决定不再思考自己的想法，也不再按自己的意愿行事，而是全心寻求基督里的生命和救恩；直到现在，我们从未确定过那一天，直到我们找到基督为止：但是现在也许我们确信，成为基督徒是好的，我们也祝福那些是基督徒的人；但是当涉及到实际行动时，我们只是几乎成为基督徒，就像亚基帕一样；或者如果我们确信，我们必须真正成为基督徒，那么真的不应该是今天，而是明天；当我们想给上帝设定一个确切的日子时，比如我们的婚礼，或者当我们结束学徒期，或者当我们生病时，当我们独自躺在临终的床上，如果上帝说，那么，什么时候才是呢？ 我们还不能给他设定一个日期，只能说，我们会考虑一下，我们不愿意辜负上帝；就像债权人对债务人说的那样，我们不愿意给你设定一个日期，因为我们不知道我们是否能够履行，所以请你原谅我们，但我们会尽快偿还你；但是，什么时候才能偿还呢？实际上，我们还没有被说服，还有一些事情要做；因此，你会发现这是真实的，我们离基督的属灵生命还很远，我们中没有人做任何好事；你所做的任何事情都不能说，这是因为上帝让我做这个工作，出于对上帝的命令，或者为了使上帝成圣，我们从来没有这样说过；正如我们没有做任何好事，我们也没有能力或能力去做好事。事实上，这是属灵行动的进一步缺乏，即使上帝使我们有能力去做，我们也不愿意去做，但如果他问我们，什么时候才能做呢？ 阅读那一章和下一章，看看他们是否曾经给上帝设定过时间，他们绝对不会给上帝设定时间，以免过度承诺；事实上，有时你会看到这样的人承受上帝的重手，濒临死亡，却决定在某个时间里。看看我们在健康时不愿意接近上帝，我们认为在疾病中可以得到洁净，但在疾病中，我们会说些什么，你们中的一些人可以说出来；那么我们会说什么呢？哦，如果上帝能让我恢复健康，你会看到我会变成一个新人；为什么当他健康时，他说，如果疾病或危险来临，那将是他得到洁净的时机，但当疾病来临时，我们就把上帝推到健康的时候。就像一个债务人把债权人从夏天推到冬天，再从冬天推到夏天，答案永远不会给出；为什么现在不是今天呢？ 你将上帝从健康推到疾病，再从疾病推回健康，当他们不这样做时，你告诉他们，他们会说，为什么是真的，上帝原谅他们，他们以为会做这样的事情，他们希望能做到；但是什么时候才能做到呢？为什么不在明天之前就做呢？如果你因这种疾病而死，你会立即下地狱吗？你不会采取任何措施来转移上帝的愤怒吗？你现在不是生病了吗？为什么还要拖延呢？即使他无法在床上翻身，他也可以转向上帝。把上帝推到健康是徒劳的，因为在我们生病时，上帝会更早地来看望我们，并期望我们在困苦的日子里努力寻求他，早早地寻求他，何西阿书 5 章末节。什么时候才能做到呢？所以要注意这个人在基督之外的绝望的心灵的死寂，他在罪中已经死了，以至于他既不行善，也不能行善，也不愿行善。

And as there is no spiritual motion in him, no act of grace, so it is another act of spiritual life, for a man to feed upon Christ; but do you think a dead man is able to feed upon Christ? you know what God said of the Idolatrous people in old time, Esa. 44.11, 12. The same saith he to every natural man; He feedeth, upon what? upon Christ? No, no, upon ashes; why upon ashes, ashes is far from feeding upon the living God, and yet truly a man feeds upon ashes; every soul that feeds not upon Christ hath some Idol for his God, and so falls down to worship it, some god of profit, or pleasure; and this is the estate of all wicked men, they feed upon ashes; upon ashes, it seems to me to be a borrowed speech, or similitude taken from children, or some women with child, that being sometimes taken with some ill humor, and distemper of stomach, they have an eager desire to feed upon ashes, and such like dry unsavory meat; Children will be eating coals, and ashes, and so will sometimes women with child; so truly it is with every natural man, he is a natural Idolater, he worships something besides God's, he feeds upon ashes, some dry and unsavory, and unwholesome meat, which cannot profit him in the day of wrath, which gives not his soul any nourishment, for the soul of man is an immortal spirit, and we only feed it with profit, and pleasure, and credit, and these be but ashes, bodily food. The good things of this life are no more suitable to a man's soul, then ashes be to a man's body, and therefore Solomon so compares the estate of all the sons of Nature, Eccles. 3.21. Who knows the spirit of a man that goes upward, and the spirit of the beast that goes downward to the earth? his meaning is this; he complaining of the vanity that lies upon the sons of nature, he speaks not in the person of an Epicure (as some conceive) but his meaning is, Who knows; which of all the sons of men considers, or takes it to heart, that his soul goes up to any better place than the soul of a beast, which of all the sons of Nature feeds his soul upon better food, then the soul of a beast is fed upon? Do they not all feed, as if they all went to one place? and therefore upon the dust of the earth they feed; turn me out the man that is in an estate of nature, considers that his soul is to live forever, and therefore takes care to feed his soul to immortality; this is the woeful distemper of all the sons of nature, that we feed not upon Christ, but upon the blessings of this world, so long as we are without Christ, all our food is upon earthly things here below, there is not any power in a man by nature, not any wisdom or strength in us to deliver our souls, and then is not this a false course? A lying vanity: is not my heart deceived with this and that? he is not able to ask his heart such a question, am I such a fool, to forget all good to my soul, thus long? it would deliver his soul, if he did but consider that there was a lie in the other way, and he flatters himself in his good estate before God, and considers not the truth of the thing; he thinks he is as fair a dealing man as any of them all, but his heart deceitful, and desperately wicked, and so cannot see the falsehood of his way.
而且因为他没有属灵的动力，没有恩典的行动，所以一个人以基督为食物是属灵生命的另一个行动；但你认为一个死人能够以基督为食物吗？你知道上帝在古时对拜偶像的人民说了什么，以赛亚书 44 章 11、12 节。他对每个自然人也是这样说的；他以什么为食物？以基督为食物吗？ 不，不，只有在灰烬上；为什么在灰烬上，灰烬离能够滋养活着的上帝很远，然而实际上一个人却在吃灰烬；每一个不以基督为食的灵魂都有一个偶像作为他的上帝，并且跪拜它，一些追求利益或快乐的神；这是所有邪恶之人的状态，他们吃灰烬；在我看来，吃灰烬似乎是借用的说法，或者是从孩子或一些孕妇那里借用的比喻，有时候他们因为一些不良情绪和胃不适而渴望吃灰烬和类似的干燥无味的食物；孩子们会吃煤炭和灰烬，有时候孕妇也会这样；对于每一个自然人来说，他都是一个自然的拜偶像者，他崇拜除了上帝之外的东西，他吃灰烬，一些干燥无味和不健康的食物，这在忿怒的日子对他毫无益处，不能滋养他的灵魂，因为人的灵魂是不朽的，我们只能用利益、快乐和信誉来滋养它，而这些只是身体食物的灰烬。 这个世界上的美好事物对一个人的灵魂来说并不比灰烬对一个人的身体更合适，所以所罗门在《传道书》3:21 中将所有自然之子的境遇进行了比较。谁知道人的灵魂上升，兽的灵魂下降到地上？他的意思是，他抱怨着自然之子所承受的虚无，他并不是以享乐主义者的身份说话（正如一些人所认为的），而是他的意思是，谁知道；在所有人类之子中，有谁考虑过，或者把它放在心上，他的灵魂是否上升到比兽的灵魂更好的地方，所有自然之子中有谁以比兽的灵魂所吃的更好的食物来滋养自己的灵魂？难道他们不都像去同一个地方一样进食吗？ 因此，他们以地上的尘土为食；将我排除在自然状态下的人，认为他的灵魂将永远存在，因此他小心翼翼地滋养自己的灵魂，以求得永生；这是所有自然之子的可悲病态，我们不以基督为食，而是以世界的祝福为食，只要没有基督，我们所有的食物都是来自地上的物质，人类天生没有任何能力、智慧或力量来拯救我们的灵魂，这难道不是一条错误的道路吗？一种虚假的空虚：我的心难道被这个和那个欺骗了吗？他无法问自己的心这样一个问题，我是如此愚蠢，竟然如此长时间忘记了对我的灵魂的一切善良？如果他只是考虑到另一种方式是一个谎言，并且他在上帝面前自以为是，没有考虑事情的真相；他认为自己是一个公平的人，但他的心是欺诈的，邪恶的，所以看不到他行为的虚假。

And for growing, which is a third act of spiritual life, a man is dead to any growth, never comes to any growth in grace, but he is apt to grow in evil and sin, evil men and deceivers shall wax worse and worse, 2 Tim. 3.13. take you any natural man, and he is ever growing worse and worse, ever growing of the worse hand; he grows more and more unprofitable, and more loose from God, and estranged from the ways of his grace, and settled in the ways of sin. And this is that which the Prophet, Jeremiah complains of, chap. 9.3. they proceeded from evil to worse, and this is the estate of us all without Christ, we grow from prodigality to covetousness; and from wantonness, to voluptuousness, and so go on till we come to take pleasure in all sin, though it be but for a season: This is all the growth and progress that such men make.
而对于成长来说，这是属灵生活的第三个阶段，一个人对于任何成长都是死的，从来没有在恩典中成长，但他很容易在邪恶和罪恶中成长，邪恶的人和欺骗者会越来越坏，提摩太后书 3:13。拿一个自然人来说，他越来越坏，越来越坏；他变得越来越无益，越来越远离上帝，越来越疏远他的恩典之道，而在罪恶之道上定居。这就是先知耶利米所抱怨的，第 9 章 3 节。他们从恶到更坏，这就是我们所有人在没有基督的情况下的状态，我们从浪费到贪婪；从放纵到骄奢淫逸，一直到我们开始对所有的罪恶感到快乐，即使只是暂时的：这就是这些人所取得的所有成长和进步。

And in the fourth place, for cleansing ourselves from all superfluous, and noisome lusts that we do not, neither can we be freed from them: O Jerusalem, wash thy heart from thy wickedness, how long shall thy vain thoughts lodge within thee? Jer. 4.14. Purge out all those sinful lusts, God knows the thoughts of the hearts of men are but vain, 1 Cor. 3.18. and they being vain, God would have us to wash our hearts, how long shall it be that we suffer these lusts to lodge within us? we never cleanse ourselves from these: but such woeful cleansing it is, that if we go about to purge them out, by the motions of the spirit of grace, that he casts into our hearts; we think its a troublesome work, and doth cross the tranquility, and peace of our estates, we think they are noisome, and therefore, if any good motion be darted into the heart, in the Ministry of the Word, or in the Counsel of Christian friends, we are sick of it, till we have cast out all those good motions again, and whatever good affection God hath been pleased to cast into us, we are not well til we be shut of it: as was the case of Ahab, he comes sadly and mourning from Elijah's sharp reproof, 1 King. 21. two last verses, but he could not be well at ease, till he had cast it all off, with putting Naboth to death, and put it off with calling a Council about going to War, and so damped all the sorrow that was in his heart. Let Cain have any good motion come in his heart, and he will put it off with building of Cities: His sin, and punishment is great, Gen. 4.13. and would he not now seek to God for mercy that his soul might live? no he goes out from the presence of God, and from all good company, and good council, and whither goes he then? Into the land of Nod, and there he builds Cities, and calls them by such and such names, and so takes off his thoughts from any good motion, and extinguishes all the motions of grace: And truly so stood the case with Felix, Act. 24.25. when he trembled at Paul's Sermon, he would not endure to hear him any further, but when he had convenient leisure he would hear him again; but he never sent for him. And so you shall ever find this frame in a natural man's heart, those motions which the spirit of God casts into his heart, that might induce him, and lead him on by the hand to better courses, we are not well till we have cast them all off. Just as Paul complains of the Jews, Act. 13.46. since you have put it away from you, loe, we turn to the Gentiles, we purge, and cast out the motions of God's spirit, and cannot endure that any Ordinance should bring us nearer to Christ; Act. 7.51. Ye have always resisted the holy ghost, expelled the blessed of God that if the holy ghost but dart any good council into their hearts, they cannot endure to hear it, nor entertain any motion of it, but grieve and vex the holy Spirit of God, and they are not well till they quench it, 1 Thess. 5.19. Esa. 5.3. we are alive to nothing but to run away from God, alive to sin, alive to do evil, but to do well we have no understanding, Jer. 4.22. Apt to purge and cleanse ourselves from all good things, but wholly undisposed to do anything that is well; this is the true estate of us all: Look at us as we are by nature, all of us without Christ cannot put forth one act of spiritual life, not one good motion to be found in such a condition.
第四，为了清除我们自身所有多余和恶臭的欲望，我们无法摆脱它们：哦，耶路撒冷，洗净你的心灵，你虚妄的思想还要在你里面停留多久？耶利米书 4 章 14 节。清除所有那些罪恶的欲望，上帝知道人心的思想是虚妄的，哥林多前书 3 章 18 节。既然它们是虚妄的，上帝希望我们洗净我们的心灵，我们还要容忍这些欲望在我们内心停留多久呢？我们从来没有从中洗净自己：但这种悲惨的洗净是如此的麻烦，以至于我们试图通过上帝倾注到我们心中的恩典之灵的感动来清除它们；我们认为这是一项麻烦的工作，会干扰我们的安宁和平静，我们认为它们是恶臭的，因此，如果在神的话语中或基督徒朋友的劝告中有任何善良的感动被投射到心中，我们会对此感到不舒服，直到我们再次摆脱所有那些善良的感动，无论上帝赐予我们什么善良的情感，我们只有摆脱它才会感到舒服：就像亚哈的情况一样，他悲伤地从以利亚的严厉责备中离开，列王记上 21 章。 直到他将这一切都摆脱掉，杀害拿伯，召开关于发动战争的会议，才能感到安心，从而消除心中的悲伤。让该隐心中涌现出任何善念，他都会用建造城市来摆脱：他的罪孽和惩罚是巨大的，创世记 4 章 13 节。他难道不会现在寻求上帝的怜悯，让他的灵魂得以生存吗？不，他离开了上帝的面前，离开了所有善良的伴侣和良好的建议，那么他去了哪里呢？进入诺得之地，在那里他建造了城市，并给它们起了各种名字，从而将他的思想从任何善念上转移，并扑灭了所有的恩典之感。事实上，费利克斯也是如此，使徒行传 24 章 25 节。当他在保罗的讲道中战栗时，他无法忍受再听下去，但在有方便的空闲时，他会再次听他讲道；但他从未派人去请他。因此，你将会发现在一个自然人的心中，上帝的灵所激发的那些可能引导他走向更好道路的动力，我们总是不会满足，直到将它们全部摆脱掉。 正如保罗在使徒行传 13:46 中抱怨犹太人一样，你们把它从你们中间驱逐出去，看哪，我们转向外邦人，我们清除并驱逐上帝的灵的动力，不能忍受任何令我们更接近基督的仪式；使徒行传 7:51。你们常常抵挡圣灵，驱逐上帝的祝福，如果圣灵将任何好的劝告投射到他们的心中，他们不能忍受听到它，也不能接受它的动力，反而使上帝的圣灵忧伤和烦恼，只有当他们扑灭它时才感到舒适，帖撒罗尼迦前书 5:19。以赛亚书 5:3。我们只活着逃离上帝，活着犯罪，活着作恶，但是要做好事我们没有理解力，耶利米书 4:22。倾向于清除和净化自己的一切好事，但完全不愿意做任何好事；这是我们所有人的真实状态：从本性上看，我们所有没有基督的人不能发出一种属灵的行动，这种状态中找不到一种好的动力。

And in the first place for begetting any unto grace, we rather do the quite contrary, we addict ourselves to beget men to become the children of Hell, worse than ourselves, Matth. 23.15. twofold more the children of Hell; and because that may be more proper to corrupt teachers, Jeremy speaks it of all the sons of nature, and those especially that had lived a while under the means, and were not thereby brought on to an estate of grace, those whom God had kindled some fire in their hearts, and whom he would have brought on to grace, even these; They are all grievously revolted, walking with slanders, they are brass and Iron, they are all corrupters, Jer. 6.28. He doth not say, they are all corrupted, but all corrupters; that is, such as are not only naught themselves, but they corrupt others also, they make others worse for their sakes; No man that sets his face to Godward, but if he come among them, he is the worse for them; every man is kept off the more from goodness by their means, they do not love that men should be too forward, or too precise, nor to keep such a puleing, nor such a praying; we are all by nature corrupters, Gen. 6.11. All flesh had corrupted their way; even every man had done it, everyone is the worse for us that hath to do with us, if we see but any good disposition in them to be coming on in the ways of grace, we do as much as in us lies to quench, and damp, and smother them, and never rest by our good wills till we make them as ill as ourselves, and harden their hearts from God's fear; this is the true carriage of all those who are out of Christ: He that hath not the Son, he hath no life; no motion of spiritual life, no growing up in Christ, no purging out of sinful uncleanness; and therefore now to apply this, conceive thus much:
首先，为了使人们获得恩典，我们实际上做的是完全相反的事情，我们沉溺于使人们成为比我们更坏的地狱之子，太 23.15。成为地狱之子的两倍；而耶利米则将这一点说到了所有的自然之子身上，尤其是那些在教导下生活了一段时间，却没有因此而获得恩典的人，那些上帝在他们心中点燃了一些火焰，并希望将他们引向恩典的人；他们都严重背叛，以诽谤行走，他们是铜和铁，他们都是腐败者，耶 6.28。他并没有说他们都被腐败了，而是说他们都是腐败者；也就是说，他们不仅自己不好，还会腐败他人，他们使别人变得更糟；任何一个向着上帝的人，只要接触到他们，都会因他们而变得更糟；每个人都会因他们而更难接近善良，他们不喜欢人们过于积极，或过于严谨，也不喜欢人们保持这样的哭泣或祈祷；我们所有人都是天生的腐败者，创 6.11。 All flesh had corrupted their way; even every man had done it, everyone is the worse for us that hath to do with us, if we see but any good disposition in them to be coming on in the ways of grace, we do as much as in us lies to quench, and damp, and smother them, and never rest by our good wills till we make them as ill as ourselves, and harden their hearts from God's fear; this is the true carriage of all those who are out of Christ: He that hath not the Son, he hath no life; no motion of spiritual life, no growing up in Christ, no purging out of sinful uncleanness; and therefore now to apply this, conceive thus much:

First, It applies itself against the Church of Rome; first, who maintain, that men in the state of nature, have free will to lay hold upon Christ, and they conceive it is upon very fair terms; but I would only demand of you this question, Whether when they do lay hold on Christ (as they conceive) whether they have him, or they have him not? they, will say, They have not Christ till they have received him; for what hast thou that thou hast not received? 1 Cor. 4.7. And till they have received him, how shall they lay hold upon him? and if not receive him, they are dead men; and when a man is dead what can he have by any benefit that is offered him? Offer him never so largely, and he can receive no benefit by it; and if that any do lay hold upon Christ, were they not living when they so laid hold upon him; so that when they do lay hold upon Christ, whether is it an action of life or no? If not, how shall they lay hold on Christ, and without Christ no life. A man in the state of nature neither doth good, nor can he do any good, nor is he willing to do good; and therefore well doth the Apostle say, It is God that works in you both the will and the deed, Phil. 2.12, 13. Anything that we do that is good, is wholly from the grace of Christ, and this is just against the Papists.
首先，它反对罗马教会；首先，他们坚持认为，处于自然状态的人有自由意志去抓住基督，他们认为这是非常公平的条件；但我只想问你一个问题，当他们抓住基督（如他们所认为的）时，他们是否拥有他？他们会说，他们在接受基督之前没有拥有他；因为你拥有的东西不都是从别人那里得来的吗？哥林多前书 4:7。在他们接受基督之前，他们如何能够抓住他？如果不接受他，他们就是死人；当一个人死了，他能通过任何提供给他的好处得到什么呢？无论多么慷慨地给他提供，他都无法从中获益；如果有人抓住基督，他们在抓住他时难道不是活着的吗？所以当他们抓住基督时，这是一种生命的行动还是不是？如果不是，他们如何能抓住基督，而没有基督就没有生命。处于自然状态的人既不行善，也不能行善，也不愿意行善；因此，使徒说得很好，是神在你们里面运行，使你们有意愿，也有行动，腓立比书 2:12-13。 我们所做的一切善事，完全是基督的恩典，这正是与天主教徒相对立的。

Secondly, It serves to teach us all to bemoan our own estates, or the estates of any of ours, that we yet see in the gall of bitterness, lying in an estate of nature; is it thyself, or thy father, or mother, or thy children or servants? whatever he be, be he never so good a natured man, if he be yet without Christ, there is no life in him; I say, look upon him as thy dead friend; If thou didst look upon thy father, and mother, or children, and see them lie dead before thee, thou wouldest mourn bitterly for them; you know what is said, Zach. 12.10. As a man mourns for his first borne; if our first borne, or any that is near to us die, we mourn bitterly for them, and refuse to be comforted, as was the case of Rachel's mourning for her children, and would not be comforted because they were not, Matth. 2.18. they were all dead, and therefore caused a bitter mourning; it was the wounding and rending of her soul. And may not this be the case of many a fruitful mother, many children, and yet all of them dead in God's sight, not a soul living in the sight of God? And is it not a far more bitter death to be dead in sin, then to be dead in the body, when it is a living soul in God's sight? then, blessed are the dead that die in the Lord, for even so saith the Spirit, that never spake words of falsehood, Revel. 14.13. I say therefore, if that our children live to God, and have the life of grace in their hearts, there is no danger of their death; then thy children shall come again to thy hearing, at the resurrection of the just, and thou shalt embrace them with comfort, and fill thy soul with unspeakable joy, and fullness of glory; if they die in the favor and grace of God, they shall rise to glory, but if they be spiritually dead, no goodness in the world in them, no spiritual life at all, no life of righteousness or holiness, which are the first fruits of the Spirit, and of glory in this world; then weep for these children, and those friends, that husband, or wife, or brother, or sister; weep for every soul that is in an estate of sin and death, they are as so many dead Corps; you may sometimes see a whole house-full of dead creatures, not one of them living to God, not one of thy acquaintance, not one of all thy brothers and sisters; weep and mourn bitterly for them that are thus wounded with sin, and bleed deadly, and gasp for their last breath, and it may be shall never find grace from God in this world, their present condition is fearful; and mourn thou for them in a godly manner, that thou mayest be the more earnest with God in that behalf; and never leave, till thou hast got some grace from Christ for them, and in so doing you shall find, that he that gave you children will give them life, and he that gave you brethren, and sisters, and friends, and acquaintance, he will put some life into them, and it shall do you good at the heart, as in verse. 16. of this chapter; Let him ask, and he shall give him life. The promise is marvelous sweet and strong, you may handle the matter so, that as you have instrumentally given them natural life, you may procure them spiritual life, they came out of your loins dead in sin, and they will grow in sin more and more, more unsavory, and more unprofitable, and worldly, and proud, and wanton, this is their natural condition; well, if they be so borne, then weep over them, and mourn bitterly for them. You would mourn for a child if still-borne, much more if you see it dying, and giving up the ghost, and lying in extreme and bitter pain, how much more for that soul that hath no grace, nothing at all in them, in regard of which you can say, this is a pledge to me of Jesus Christ in them; you know what a bitter mourning fell out in Exod. 12.30. A great cry was heard in Egypt, and they all rose up at midnight; What was the matter? Why this was it, There was not an house wherein there was not one dead, and upon this occasion they rose up at midnight, and filled their streets with bitter cries, and what then think you would they have done, if in every family there had been but one alive? all dead but himself, neither one nor other, sometimes old, and sometimes young, all gone save only one, to mourn for all the rest; and this is sometimes the case of many a soul, he may rise every morning, and see not a soul in his family of which he can say, this is not a dead corps; if there were but one dead soul it might cause thee to mourn, and that greatly, just occasion to mourn bitterly, if there be but one in thy house that comes not on to the ways of grace and salvation; this is it that God calls us to, sadly to consider of it, bitterly to bemoan it, and to pray heartily for such poor souls to God, that he would be pleased to show mercy to them all, that you might have some living companions, some that might be wrapped up in life and peace, and bring them within the covenant of grace, and life, and salvation; if you have but the bowels of friends, if but the bowels of Christian men, take to heart your own, and others miserable condition, if they be dead, and without Christ.
其次，它教导我们为自己的处境或我们任何人的处境感到悲伤，因为我们仍然看到他们在自然状态下的苦难中，无论是你自己、你的父亲、母亲、孩子还是仆人。无论他是多么善良的人，如果他还没有接受基督，他就没有生命；我说，把他看作你已故的朋友；如果你看到你的父亲、母亲或孩子躺在你面前死去，你会为他们痛苦地哀悼；你知道所说的是什么，撒迦利亚书 12 章 10 节。就像一个人为他的长子哀悼一样；如果我们的长子或任何与我们亲近的人死去，我们会为他们痛苦地哀悼，并拒绝接受安慰，就像拉结为她的孩子哀悼一样，因为他们不在了，马太福音 2 章 18 节。他们都已经死了，因此引起了痛苦的哀悼；这是她灵魂的伤害和撕裂。难道这不可能是许多多产的母亲、许多孩子的情况，然而在上帝眼中他们都已经死了，没有一个灵魂在上帝眼中活着吗？难道在罪中死去不比在身体中死去更加痛苦吗，当它在上帝眼中是一个活着的灵魂？ 那么，凡在主里面死去的人是有福的，因为圣灵如此说，从来没有说过虚假的话，启示录 14.13。因此，我说，如果我们的孩子活在上帝面前，心中有恩典的生命，他们就不会有死亡的危险；在义人复活的时候，你的孩子将再次回到你的身边，你将安慰地拥抱他们，满溢着难以言喻的喜悦和荣耀；如果他们在上帝的恩典中死去，他们将复活得荣耀；但如果他们在属灵上已经死了，没有任何善良，没有属灵的生命，没有公义或圣洁的生活，这些都是圣灵的初熟果子，在这个世界上是荣耀的标志；那么为这些孩子哭泣，为那些朋友、丈夫、妻子、兄弟或姐妹哭泣；为每一个处在罪恶和死亡状态的灵魂哭泣，他们就像是许多已经死去的尸体；你有时会看到一整屋子的死物，没有一个活着归向上帝，没有一个你认识的人，没有一个你所有的兄弟姐妹；为那些被罪伤害、流血致命、渴望最后一口气的人痛哭，也许他们在这个世界上永远找不到上帝的恩典，他们目前的处境是可怕的；你要以虔诚的方式为他们哀悼你可以在这方面更加诚恳地向上帝祈求；不要停止，直到你为他们从基督那里得到一些恩典。这样做，你会发现，给你孩子的人也会给他们生命，给你兄弟姐妹、朋友和熟人的人也会给他们注入一些生命，这将使你的内心感到愉悦，就像本章第 16 节所说的那样：“他求，就给他生命。”这个应许是非常甜美和坚固的，你可以处理这个问题，就像你通过工具给他们带来了生命一样，你可以为他们争取属灵的生命。他们从你的腹中出来时，是死在罪中的，他们会越来越沉浸在罪中，变得更加无味、无益、世俗、骄傲和放纵，这是他们的本性。好吧，如果他们是这样出生的，那么为他们哭泣，为他们痛苦地悲哀。如果一个孩子是死胎，你会为他哀悼，更何况如果你看到他垂死、临终和极度痛苦，那灵魂没有恩典，对你来说，他们一无所有，你无法说，这是他们身上耶稣基督的一个保证；你知道在出埃及记中发生了多么痛苦的哀悼。 12 月 30 日，埃及传来一声巨大的哭声，所有人都在午夜起身；怎么回事？原来是这样，每家每户都有人死去，因此他们在午夜起身，街上充满了悲痛的哭声。如果每个家庭只有一个人活着，你认为他们会做什么呢？ 所有人都死了，只剩下他一个人，既不是这个也不是那个，有时年老，有时年轻，所有人都离去，只剩下他一个人为所有人哀悼；这是许多灵魂的情况，他可能每天早上起床，看不到一个他能说这不是一个死尸的家庭成员；即使只有一个死去的灵魂，也可能让你悲伤，而且非常悲伤，有充分的理由痛苦地悲伤，如果你家里只有一个人没有走上恩典和救恩的道路；这就是上帝呼召我们去悲伤地思考，痛苦地悲叹，并真诚地为这样可怜的灵魂向上帝祈祷，愿他怜悯他们所有人，让你能有一些活着的伴侣，一些能享受生命和平安的人，并将他们带入恩典、生命和救恩的约束之内；如果你有朋友的心肠，即使只有基督徒的心肠，也要关注自己和其他人的悲惨境况，如果他们已经死了，没有基督。

Use 3. To teach us all, that if so be that we, or any of ours be yet without Christ, let it exhort us not to give rest to our eyes, nor slumber to our eye-lids, till we have procured Christ for ourselves, and ours, that we may procure life for ourselves, and others. What is it for a man to have a good wife, or a good husband, or beautiful children? What if he had rich kindred and acquaintance? What if he had all the world, and have not Christ, he hath no life; had we all the friends we have, and as much comfort as we could wish, and want Christ, it were poor empty comfort, and therefore labor above all things to get Christ.
使用 3. 教导我们，如果我们或我们中的任何人还没有基督，让它劝诫我们不要让我们的眼睛休息，也不要让我们的眼皮打盹，直到我们为自己和我们的人争取到基督，以便我们可以为自己和他人争取生命。一个人有一个好妻子、好丈夫或漂亮的孩子有什么用呢？如果他有富有的亲戚和熟人又如何？如果他拥有整个世界，却没有基督，他就没有生命；如果我们拥有所有的朋友和我们所希望的所有安慰，却没有基督，那就是贫乏的空洞安慰，因此，最重要的是努力得到基督。

For motives hereunto:
出于以下动机：

First, it is taken from the sweetness of life, Skin for skin, and all that a man hath will he give for his life, Job 2.4. and what is a life without grace? What is the natural life without a spiritual? This natural life is worth the giving and parting with for a spiritual; What shall a man give in recompense for his soul? Matth. 16.26. You know what Christ said of Judas, and the same reason holds true in every man that wants life in Christ, Matth. 26.24. It had been good for that man he had never been borne; so may we say of all our souls, it had been good for us we had never been borne, if we die without grace, we shall then have our portion with hypocrites, and unbelievers, and therefore let spiritual life be more sweet to you then natural.
首先，它来自生活的甜蜜，以皮换皮，人拥有的一切都会为了他的生命而付出，约伯记 2.4。没有恩典的生命又算什么呢？没有属灵的自然生命又算什么呢？这种自然生命值得为了属灵生命而付出和舍弃；一个人为了他的灵魂会给予什么作为补偿呢？马太福音 16.26。你们知道基督对犹大所说的话，同样的道理也适用于每个没有基督生命的人，马太福音 26.24。那人生不如死，对我们所有的灵魂来说，如果我们没有恩典而死去，我们将与伪君子和不信者同样受罚，因此，让属灵生命对你们来说比自然生命更加甜蜜。

[ 2] Secondly, consider if you have Christ, you have life, and that in abundance, and you have all the blessings of God, of all lives it is the most comfortable, 2 Cor. 1.20. If you have Christ, you have all the promises, For in him they are, yea, and in him Amen; and they shall all be ratified and confirmed, and established to you, and all the blessings of God are thine, Esa. 1.3. He hath blest you with all spiritual blessings in Christ Jesus; all blessings both spiritual and temporal too, all the blessings of this and another life, 1 Tim. 4.8. 1 Cor. 3. last. All is yours; all the ordinances of God is yours, and all the world is yours; not a creature in the world but is at your service: yea your enemies is for your good and service. Esau was Jacob's Servant even then when he calls him Lord; and therefore make account of this, if you have Christ, make account of this, you have all things; and therefore read the Promises, and gather them up, and lay them up as a treasure, all things are yours; all the blessings you read or hear of, they are all some way or other for your benefit, and I want but faith to see and discern it, and an heart to acknowledge it, if I do feel it; and therefore if you want righteousness, or peace, or goods, or friends, or any blessing in this world, or for another, if you have Christ you have all that his is; He that hath given us his own Son, will not he with him give us all things also? Rom. 8.32. So that there is a double motive, that every soul might be stirred up to look after Christ; and this is the season, stay not till tomorrow, and though the morrow be a Sabbath, a blessed day, yet you know not what this day may bring forth; some of us may fall sick, or die this night, or not fit to profit by to morrows means, as it is this day, and therefore while the day of grace lasts, take hold of Christ.
其次，考虑一下，如果你拥有基督，你就拥有生命，且是丰盛的生命，你拥有上帝的一切祝福，这是所有生命中最舒适的，哥林多后书 1.20。如果你拥有基督，你拥有所有的应许，因为在他里面，它们都是肯定的，是的，也在他里面得到了确认和确立，上帝的一切祝福都属于你，以赛亚书 1.3。他在基督耶稣里赐给你一切属灵的祝福；所有属灵和属世的祝福，这个世界和另一个世界的一切祝福，提摩太前书 4.8，哥林多前书 3.最后。一切都属于你；上帝的一切仪式都属于你，整个世界都属于你；世界上没有一个生物不为你服务：是的，你的敌人也是为了你的利益和服务。 以扫是雅各的仆人，即使在雅各称他为主时也是如此；因此，如果你拥有基督，那么你拥有一切；所以阅读应许，并将其收集起来，将其视为财富，一切都属于你；你所阅读或听到的一切祝福，都以某种方式为你的利益，我只需要信心来看到和辨别它，并且有一个心去承认它，如果我感受到它；所以，如果你需要公义、和平、财富、朋友或任何这个世界或来世的祝福，如果你拥有基督，你拥有他所有的一切；那赐给我们自己儿子的人，难道不也会与他一同赐给我们一切吗？罗马书 8:32。因此，有两个动机，激励每个灵魂去追求基督；现在就是时候，不要等到明天，尽管明天是一个有福的安息日，但你不知道今天会带来什么；我们中的一些人可能会生病，或者今晚去世，或者不适合从明天的手段中受益，就像今天一样，因此，在恩典的日子还未结束之前，抓住基督。

Object. But what shall I do to get him? how may I come to have him? you said, we cannot reach Christ by nature, and though we could we will not; Are not exhortations then in vain?
但是，我该怎么做才能得到他呢？我该怎么才能拥有他？你说过，我们不能凭借本性接近基督，即使我们能，我们也不愿意；那么劝告不是徒劳吗？

Answ. No, they are not in vain, for though in nature we are neither willing, nor able to look after Christ, but look at him as a vain refuse commodity; we would have lands, and goods, but no Christ, and therefore what must we do?
答案：不，它们不是徒劳的，因为尽管在自然界中我们既不愿意也无法追随基督，而是将他视为一种徒劳的废物商品；我们想要土地和财物，但不想要基督，那么我们该怎么办呢？

1. Though we be of that natural sinful distemper, that we would have all things but Christ, and let him go, yet while we are thus speaking to you, God many times conveys such a spirit of grace into us, as gives us power to receive Christ; what power had the Cripple to stand, much less to walk, Act. 3.6, 7. he had no power to walk; and it had been a vain speech to him if there had not been a power in it to convey strength into him by his breath, and the Lord Jesus working in it, which did convey such strength into him, as that presently he did walk. And truly so is it with the Servants of God, those that shall be saved, we speak not in vain to them, the word that we speak conveys spirit and life into them, then they begin to receive life in him, and are glad, that they may find Christ, and for other men, it leaves them without excuse, if they do not use the means, God appoints them to use.
虽然我们天生有罪的倾向，我们想要所有的事物，除了基督，让他离开，然而当我们这样对你们说话的时候，上帝常常将恩典的灵感注入我们，使我们有能力接受基督；那个瘸子有什么能力站立，更不用说行走了，使徒行传 3:6,7，他没有行走的能力；如果这句话没有能力将力量通过他的呼吸和主耶稣的工作传递给他，那就是徒劳的话语，然而它确实将这样的力量传递给了他，以至于他立刻就行走了。对于上帝的仆人，那些将得救的人，我们对他们说话并不是徒劳的，我们所说的话传递了灵和生命给他们，然后他们开始在基督里得到生命，并为此感到喜悦，而对于其他人来说，如果他们不利用上帝指定给他们使用的方法，那么他们将没有借口。

And the means God prescribes to us are these.
上帝给我们指定的方法是这些。

First, as ever thou wouldest have Christ, labor wisely to ponder upon and consider, how dead thou art without Christ, for thou shalt never find life by Christ, unless thou find thyself lost without him, Luke 10.10. Christ came to seek and to save that which was lost. If thou seest thyself lost, Christ will seek thee up; be fully satisfied of this in thy judgment and mind, that unless thou hast Christ, thou hast no life, and therefore mourn and pray, The whole need not the Physician but them that are sick, Matth. 9.12, 13. See thyself a sinner and a perishing creature unless Christ seek thee up.
首先，如你所愿，要明智地思考和考虑，没有基督，你是多么的死亡，因为除非你发现自己在没有他的情况下迷失了，否则你永远不会通过基督找到生命，路加福音 10.10。基督来是为了寻找和拯救那些迷失了的人。如果你看到自己迷失了，基督会来寻找你；在你的判断和心灵中要完全满足于这一点，除非你拥有基督，否则你没有生命，因此要悲伤和祈祷，全人不需要医生，只有病人需要，马太福音 9.12，13。看到自己是一个罪人和一个濒临灭亡的生物，除非基督来寻找你。

Secondly, Take this means, as ever you desire to have life in Christ, if thou knowest any sin by thyself, thou art much to blame in thyself, if thou dost not by any means wash thy hands of it, cleanse thyself from it. There are many sins which a man lives in, which he might avoid by very common gifts, which would he renounce, God would not be wanting to lead him on to further grace, John 3.18, 19. This is condemnation that light is come into the world, and men love darkness rather than light. 2 Cor. 6.17, 18. touch no unclean thing, meddle not with vain company: and have nothing to do with the unfruitful works of darkness, and then I will be a father to you, and you shall be my Sons and Daughters; if we would but abhor, that which we know to be naught, God promiseth to receive us. And it is the same that you read, Isaiah 1.16, 17, 18. to show you that if men do begin to learn to be better, if they cease to do evil, and learn to do well, if they acknowledge their sins, in the sight of God, God will so sprinkle the blood of Christ upon them, as that their great sins shall be forgiven them; and upon the same terms men might feed upon the paschal Lamb, Exo. 12.15. they must put all leaven out of their houses, purge out therefore the old leaven, and ye shall become a new lump, 1 Cor. 5.7, 8. purge out the old, and ye shall be new creatures in Christ, purge out the leaven of maliciousness and wickedness, and whatever is sinful before God, away with it, touch no unclean thing; and Esa. 55.7. Let the wicked forsake his wickedness, and the unrighteous his thoughts, and then, I am a God ready to pardon, I will forgive all your iniquities.
其次，以你所渴望在基督里得到生命的方式来说，如果你自己知道有任何罪，如果你不用任何方式洗手摆脱它，净化自己，那么你在自己身上是非常有责任的。有许多罪人生活在其中，他们本可以通过非常普通的恩赐来避免，如果他们放弃这些罪，上帝就不会缺少引导他们进一步的恩典（约翰福音 3:18,19）。这是因为光来到了世界，人们却爱黑暗胜过光明而被定罪（哥林多后书 6:17,18）。不要触摸不洁之物，不要与虚浮的人为伍，不要与黑暗的无益行为有任何关系，那么我就会成为你们的父亲，你们将成为我的儿女；如果我们只是憎恶我们所知道的邪恶，上帝就应许接纳我们。你们可以在以赛亚书 1:16,17,18 中读到同样的内容，这是为了告诉你们，如果人们开始学习变得更好，如果他们停止作恶，学会行善，如果他们在上帝面前承认自己的罪，上帝将以基督的血洒在他们身上，使他们的大罪得到赦免；按照同样的条件，人们可以享用逾越节的羔羊（出埃及记 12:15）。 他们必须把所有的酵母从他们的房子里清除，因此清除旧的酵母，你们将成为一个新的团块，哥林多前书 5.7, 8。清除旧的，你们将在基督里成为新造的人，清除恶毒和邪恶的酵母，以及在上帝面前的一切罪恶，远离它，不要触摸不洁之物；以赛亚书 55.7。让恶人离弃他的恶行，不义者离弃他的思念，那么，我是一个准备宽恕的上帝，我将宽恕你们所有的罪孽。

Thirdly, Seek the Lord while he may be found, call upon him while he is nigh, Esa. 55.7, 8. Seek him and your soul shall live; God is abundantly ready to pardon, &c. How shall I seek him? no man hath a desire to seek, but that which he hath a desire to find; and therefore hunger, and thirst after him, as it is in the first verse of that Chapter; desire nothing so much as thy part in Christ, and besides, endeavor to find him in the means, verse. 3. Hear, and your souls shall live; hearken diligently to the Word of God. It is a notable promise that in Prov. 8.34. Blessed is the man that heareth me, watching daily at the posts of my gates, for he that findeth me, findeth life. Consider, there is no man that hears Christ but he finds him; and if he find him, he shall have life by him. And therefore how much cause have men to straighten themselves a little in their worldly business, to hear daily? for who so findeth me findeth life, and he that hears me finds me: Hear therefore diligently, and your souls shall live: Shake off all drowsiness of flesh and spirit, and be desirous to receive Christ in his Word that is spoken to you, and so seek him in calling upon him, ver. 7, 8. Call upon him while he is nigh; And when is he nigh? Every day, if you stay longer than the present day, you have no further opportunity offered you; call upon God now, and wrestle with him in your prayers, that that which you have heard may be life, and the length of your days.
第三，当他还能被找到的时候，寻求主，当他靠近的时候呼求他，以赛亚书 55.7, 8。寻求他，你的灵魂就会活着；上帝十分乐意宽恕，等等。我该如何寻求他？没有人会有寻求的愿望，除非他有找到的愿望；因此，像该章第一节所说的那样，对他饥渴、渴望；最渴望的是在基督里得到你的份额，此外，努力在途径中找到他，第 3 节。听着，你的灵魂就会活着；要专心听上帝的话语。箴言 8.34 中有一个显著的应许：听我的人是有福的，天天在我门口等候的人是有福的，因为找到我就是找到生命。要知道，没有人听见基督而不找到他；如果他找到了他，他将通过他得到生命。因此，人们有多少理由在世俗事务上稍微收敛一下，每天都去听？因为找到我就是找到生命，听我的人就是找到我：因此要专心听，你的灵魂就会活着：摆脱一切肉体和精神的昏昏欲睡，渴望在对你说话的基督的话语中接受他，这样在呼求他中寻找他，第 7、8 节。 在他靠近的时候呼求他；他什么时候靠近？每一天，如果你比现在的这一天停留更久，你就没有进一步的机会；现在就呼求上帝，并在祷告中与他搏斗，使你所听到的成为生命和你的日子的延长。

Use 4. To teach every soul that hath already found Christ, and yet complains thou hast a dead heart, and a dull mind; an heavy spirit, heavy affections, nothing lively cannot expel thy corruptions, cannot beget others to God, and art not active in spiritual works; then if thou find a want or decay of life, then seek for Christ again, labor for more Christ, and thou shalt have more life; rest not in having a good measure of grace, for thou wilt find a world of deadness and weakness, in beginnings of grace; but as thou wouldest have any further measures of life, so look for further measures of Christ, for Christ dispenseth himself to us in measure by little and little, and use the same means to increase him, as thou didst to get him at the first; see thyself lost without him, and thirst after him, and hear diligently, and call earnestly upon him for more strength, use Christ and have Christ, use grace and have grace; grow up in the use of him, and thou shalt grow up in the possession of him; and therefore as you have received Christ so walk in him, Col. 2.7, 8. As if that were the way to get more rooting in Christ; labor to live by faith, and walk to the glory of Christ, and by the rules of Christ, and by that means you will be more built up, rooted, and established in him.
使用 4. 为了教导每一个已经找到基督的灵魂，然而抱怨自己有一个死心脏和迟钝的头脑；一个沉重的精神，沉重的情感，没有活力无法驱除你的腐败，无法使别人归向上帝，并且在属灵的工作中不积极；那么如果你发现生命的缺乏或衰退，那么再次寻求基督，努力追求更多的基督，你将拥有更多的生命；不要满足于拥有一定的恩典，因为你会发现在恩典的起初有很多死气和软弱；但是，如果你想要更多的生命，那么寻求更多的基督，因为基督以逐渐的方式分赐给我们，使用与最初得到他时相同的方法来增加他；看到没有他你是迷失的，渴望他，并且用心听从，恳切呼求他得到更多的力量，使用基督并拥有基督，使用恩典并拥有恩典；在使用他的过程中成长，你将在拥有他的过程中成长；因此，正如你已经接受了基督，就要在他里面行走，歌罗西书 2:7,8。 仿佛那是更加扎根于基督的方式；努力凭信仰生活，按照基督的荣耀和规则行事，通过这种方式，你将在基督里更加建立、扎根和稳固。

Use 5. Of comfort to every soul that hath any part in Christ, thou hast life in him, and that in abundance, and favor with God, having him thou hast life, Prov. 8.34, 35. They that hate me love death; if you seek not Christ, you seek death, and mischief, and destruction to your own souls and yours, verse. last; and therefore as you desire to find Christ seek him, and having found him, rejoice in him, that God hath given you to find him, and then walk as those that desire forever to have him, as not to change your portion by any means. If you have Christ you have enough, and if you sit loose to Christ for the enjoyment of earthly blessings, what will they advantage you; but chiefly labor to get Christ, and then, He that hath the Son hath life, and he that hath not the Son, hath not life.
凡在基督里有份的灵魂，你在他里面有生命，且是丰盛的生命，与上帝蒙恩宠，拥有他，你就有生命，箴言 8:34,35。恨我的人爱死亡；如果你不寻求基督，你就是在寻求死亡、灾祸和毁灭，对你自己的灵魂和你们的灵魂，最后一节；因此，你们要如同渴望找到基督一样去寻找他，并且在找到他之后，因上帝赐予你们找到他的机会而欢喜，然后行走，像那些永远渴望拥有他的人一样，不以任何方式改变你们的份量。如果你拥有基督，你就拥有足够，如果你对基督的享受不放松，去追求地上的祝福，那么它们对你有什么好处呢；但最重要的是努力得到基督，然后，拥有子的人有生命，没有子的人没有生命。

SERMON XII. - 1 John 5.13.
讲道十二 - 约翰一书 5.13。

These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.
我写这些给信靠上帝之子名的人，使你们知道自己有永生，并且使你们信靠上帝之子的名。

We are now come to enter upon the beginning of the conclusion of this whole Epistle, wherein the Apostle rehearseth the intention and scope of the whole fore-past Epistle; the persons and subjects to whom he writes, and the end and scope of his writing: These things have I written unto you; To whom? To you that believe on the name of the Son of God. And he intends a double end:
我们现在开始进入这封整个书信的结尾部分，使徒在这里重述了整个前文的意图和目标；他写信的对象和主题，以及他写作的目的和范围：我写这些给你们；给谁？给那些信靠上帝之子的名字的人。他有一个双重目的：

First, That you may know that you have eternal life.
首先，为了让你知道你拥有永恒的生命。

Secondly, That you may believe on the Name of the Son of God.
其次，为了让你相信上帝之子的名字。

Now to encourage to this latter end that John aims at; believing on the name of the Son of God, he propounds three motives, in the 15, 16, 17. verses; amongst which the last of them is a promise of prevailing with God for pardon, and a prevention of falling into the great sin, and so propoundeth certain encouragements to the end of the Chapter.
现在为了鼓励约翰追求这个目标，即相信上帝之子的名字，他提出了三个动机，在第 15、16、17 节中；其中最后一个是向上帝寻求宽恕和避免陷入重罪的承诺，并提出了一些鼓励直到本章结束。

Now at this time, we shall treat of the first part of this conclusion, which is an expression that John here makes, or a description of the persons here spoken to; to them that believe on the name of the Son of God; from the persons to whom John dedicates this Epistle, to them that believe on the name of the Son of God; observe,
现在，在这个时候，我们将讨论这个结论的第一部分，这是约翰在这里所做的表达，或者说是对这里所说的人的描述；对那些相信上帝之子的名字的人；从约翰献给这封书信的人开始，对那些相信上帝之子的名字的人；请注意，

Doct. This Epistle of John was written, or directed to believers on the name of Jesus Christ.
这封约翰书信是写给或者指向耶稣基督名下的信徒。

This is evident in the text, which may be gathered from the beginning of the Epistle, in Chapter 1.4. he writes to such, who by reading this Epistle might attain to fullness of joy, and those are only believers, who are capable of that mercy and blessing; you may gather the same from the three sorts of Christians, to whom he writes in particular, verse. 12. in chap. 2. I write unto you little children, because your sins are forgiven you; and these little children are divided into three sorts, verse. 13. Fathers, young men, and babes, so that look at all that John writes to, they are such as make a faithful acknowledgement of God the Father, as chap. 4. verse. 4. And look at his second Epistle, and that is to the Elect Lady; and look at his third Epistle, and that is first to the beloved Gaius; and he shows you what a notable Christian he was, he wishes no further prosperity to his body and outward estate, then his soul had attained unto, his soul was in great prosperity, only his body and estate was weak, for he was the Host of the whole Church of God, so that look at all John's writings, and they are all written to them that believe on the name of the Son of God. And in very deed look at all the Epistles of all the rest of the Apostles, and they are all written to Believers; if you sum them all up from first to last, look at the Prothesis of every Epistle; in the first, second, and third verses of every Epistle, and they are written sometimes to Saints by calling, sometimes to faithful brethren, sometimes to the Churches of Christ, natural Sons, partakers of the common salvation; in a word, only to those that were faithful believers in Christ Jesus. And when our blessed Savior himself writes, he writes to the seven Churches of Asia, all of them such as sometime had been eminent, and glorious, and gracious, and amongst the weakest he had a few names, even in Sardis, that had not defiled their garments, chap. 4.3. Now when a man shall consider, that all the Apostles do dedicate all their writings to believers and Saints, it gives us just occasion of inquiry, [Quest.] Wherefore he writes to these, and to these only?
这在文本中是明显的，可以从书信的开头得出，即在第一章 4 节。他写信给那些通过阅读这封书信可以获得满足的人，而这些人只有信徒才能拥有那样的怜悯和祝福；你可以从他特别写信给的三种基督徒中得出同样的结论，即在第 2 章 12 节。我写信给你们，小子们，因为你们的罪得到了赦免；而这些小子们又分为三种，即在第 13 节。父亲、年轻人和婴儿，所以看看约翰写给的所有人，他们都是对上帝父亲忠诚承认的人，如第 4 章 4 节所述。再看看他的第二封书信，那是写给选民夫人的；再看看他的第三封书信，那是首先写给心爱的该犹的；他向你展示了他是一个多么出色的基督徒，他对自己的身体和外在状况没有更多的繁荣祝福的愿望，因为他的灵魂已经得到了满足，只是他的身体和状况比较虚弱，因为他是整个上帝教会的东道主，所以看看约翰的所有著作，它们都是写给那些信仰上帝之子名字的人。 而且实际上看看其他使徒的所有书信，它们都是写给信徒的；如果你把它们从头到尾都加起来，看看每封书信的序言；在每封书信的第一、第二和第三节，有时写给蒙召的圣徒，有时写给忠信的弟兄，有时写给基督的教会，自然的儿子，共享普世救恩的人；总之，只写给那些对基督耶稣有信心的忠实信徒。当我们敬爱的救主亲自写信时，他写给亚洲的七个教会，它们都曾经是杰出、荣耀和恩典的，而在最软弱的教会中，他有一些名字，甚至在撒狄，他们没有玷污自己的衣服，第四章第三节。现在当一个人考虑到，所有的使徒都把他们的著作奉献给信徒和圣徒，这给我们一个正当的理由去探究，[问题]为什么他只写给这些人？

[Answ.] Now for Answer to which, To these he writes in regard of the special benefit and help that these writings might yield to believers, both to those that then lived, and to all other believers that should succeed them to the end of the world.
现在回答这个问题，他写道，关于这些著作可能给信徒带来的特殊利益和帮助，无论是那时的信徒，还是将来直到世界末日的所有其他信徒。

And those benefits are many and divers.
这些好处很多且多样化。

As first, Teaching, that is one benefit the Churches receive by these Epistles, 2 Thes. 2.15. brethren stand fast, and hold the traditions which ye have been taught, whither by Word, or by our Epistle. This was one end of the Apostles writing their Epistles, to the intent they might teach the Church of God sundry things which else they had not known.
作为首要的，教导，这是教会通过这些书信所得到的一个好处，帖撒罗尼迦后书 2 章 15 节：“所以，弟兄们，要站立得稳，抓住我们所教导你们的传统，无论是口传的，还是信上写的。”这是使徒写信的一个目的，目的是教导神的教会一些他们原本不知道的事情。

2. Another benefit the Churches received from these Epistles, was Admonition, and putting them in remembrance of the things they had heard, things which they did know before, and which happily they had forgotten, 2 Pet. 1.12, 13. I thought it necessary to put you in remembrance.
教会从这些书信中获得的另一个好处是警告和提醒他们曾经听过的事情，这些事情他们之前是知道的，但可能已经忘记了，彼得后书 1:12、13。我认为有必要提醒你们。

3. And in verse 13. there is a third benefit of them, To stir them up to do such things, which though they well knew should be done, yet they were dull, and slow of heart, and stood in need to be stirred up to them.
3. 在第 13 节中，它们有第三个好处，激励他们去做那些虽然他们明知道应该做的事情，但他们迟钝、心慢，需要被激励去做。

4. Another end of their writings was this, That sometimes they might Humble and bring low the spirits of those that were puffed up, & had not repented of the sin which they had committed, 2 Cor. 7.8. I was sorry at the first that I made you sorry, but now I am not sorry, for it was a godly sorrow; so that it seems the writings of the Apostles did much prevail with the faithful people of God, and wrought in them such godly sorrow, that it was a comfort to the Apostle, that he had sometimes grieved them.
他们的写作的另一个目的是，有时他们可以使那些骄傲自大、没有悔改自己所犯罪行的人谦卑和低落，哥林多后书 7:8。起初我为使你们忧伤而感到难过，但现在我不再难过，因为那是一种虔诚的忧伤；所以看来，使徒的写作对上帝的忠诚子民产生了很大的影响，并在他们心中产生了这样的虔诚忧伤，以至于使徒为自己有时使他们伤心而感到安慰。

5. Another end was, that so by this means they might be strengthened in the faith, according to what you read in the words of the Text, to them that did believe, he wrote that they might believe, meaning that they might be confirmed and established in believing.
另一个目的是，通过这种方式，他们可以在信仰上得到加强，正如你在经文中所读到的，他写信给那些相信的人，意思是他们可以得到确认和坚定的信仰。

6. Also, to the intent that they might fil the hearts of God's people with joy in believing, 1 John. 4. according to what you read was effected, Act. 15.31. So that see how much help the Church of God hath had by these writings, so that they have found much comfort in them. And these writings have been the foundation of the faith of God's people, from that time to the worlds end, they have ever yielded matter to the Ministers of the Gospel, to preach and expound to the people, that by preaching they might bring on men to salvation, so that the holy ghost would not have Ministers nor any other to be wise above what is written, 2 Tim. 4 16, 17. That when these are put into the hand of a faithful Scribe, taught unto the Kingdom of God, he may be able to use this two-edged sword of the spirit, to all those ends by which we come to be made perfect unto salvation, and this is the scope of the spirit of God in Scripture.
6. 此外，为了让上帝的子民充满信心的喜乐，约翰一书 4 章。根据你所读到的，使之成为现实，使徒行传 15 章 31 节。因此，可以看出上帝的教会通过这些著作得到了多少帮助，他们在其中找到了很多安慰。这些著作一直是上帝子民信仰的基础，从那时直到世界的末日，它们一直为福音传道者提供了讲道和解释给人民的素材，通过传道使人们得救，所以圣灵不会让传道者或其他人超越所写的，提摩太后书 4 章 16、17 节。当这些著作交到一个受过上帝国度教导的忠诚的文士手中时，他就能够使用这把两刃的圣灵之剑，实现我们完全得救的目标，这就是圣经中上帝的圣灵的目的。

Reason, 1. Why they are written to such as believe, As they serve for those benefits, so also for those ends. It is taken from the little use which unbelievers will make of these writings till they come on to believing, so little, that were it not for some believers among them, whom God had respect unto, none of all the Apostles would have vouchsafed to have written any one Epistle to any unbeliever of any Town or Assembly, none of them all writes to any, but to such as believe on the name of the son of God: had there been any benefit likely to be expected from unbelieving Nations, some or other would have written to them: but from first to last, look over them all, and observe them, whether they be written to particular persons, or to particular Congregations, or to Churches or Nations, they are all written to such as believe on the name of the Lord Jesus: For it is with the Apostles writings, as the Apostle sometimes speaks of prophesy or miracles, miracles are for them that believe not, but prophesy for them that believe, he doth not deny but prophesy is for them that believe not, but he speaks by way of opposition to miracles; miracles are rather for them that believe not; and he would have believers know, it is rather for them to attend unto prophesy, then unto miracles, so that this is the point: Observe it, as a just ground of the Apostles dealing in these writings, Because of the little use that unbelievers will make of them.
原因 1：为什么它们被写给那些相信的人，因为它们既为了那些好处，也为了那些目的。这是从那些不信的人在信仰之前对这些著作的很少使用中得出的结论，是如此之少，以至于如果没有其中一些蒙上帝眷顾的信徒，使徒中没有一个人会愿意给任何一个城镇或集会中的不信者写信，他们中没有一个人会写信给任何人，只会写给那些相信上帝之子的人：如果从不信的国家中有可能期望到任何好处，一些人或其他人会给他们写信：但从头到尾，看看所有这些信件，观察它们，无论是写给特定的个人，还是写给特定的会众，或者写给教会或国家，它们都是写给那些相信主耶稣之名的人：因为使徒的著作就像使徒有时谈到预言或奇迹一样，奇迹是给那些不信的人，但预言是给那些信的人，他并不否认预言也是给那些不信的人，但他是通过与奇迹相对立的方式来说的；奇迹更适合那些不信的人；他希望信徒们知道，他们更应该关注预言，而不是奇迹，所以这 这是重点：将其视为使徒在这些著作中处理的正当理由，因为不信者对其几乎没有任何用处。

Take you men that believe not, and let them read the Word of God over again and again, and yet they receive little instruction from what they read, little admonition, little stirred up to any goodness: And you shall not at all find any blessing, no saving gift of God, can be wrought in the heart without faith, and because faith comes not by reading, but by hearing, therefore the Apostle writes not to them that believe not, but to such as are believers. If ever God had intended that the reading of these writings had been effectual to the begetting of faith, surely he would have followed them with mighty works, as he blessed the preaching of the Gospel, in the primitive times, with miraculous works; but you shall not read in any Scripture, that ever God so far blessed the Word read to any man, or that he ever wrought a miracle to confirm the Word read, where the word hath been taught: God magnified it much in the first publishers of it, till the whole world was convicted. And had God been pleased at any time to think that these writings should be effectual to convert men to grace, surely, it had been a notable means for the Apostles to have sent sundry Epistles to many Churches, to whom they should never personally come: But this was their care, to go all over the world, to preach here and there, all the world over, round about the world, as much as in them lay, which they needed not to have done, in case the sending of an Epistle would have served the turn. Notable is that speech, and famous in this kind, Rom. 10.14, to 17. Faith comes by hearing, &c. So that in very truth, because the Apostles did not see, of what use their writings might be to any unbelievers, because all the work that reading could reach unto, could not reach to beget and work saving faith, which is the principal scope of preaching; therefore they did never address themselves to write any of their Epistles, to any unbeliever, but only to such as believe on the name of the Lord Jesus.
带上那些不相信的人，让他们一遍又一遍地阅读上帝的话语，然而他们从所读之中获得的教导很少，警戒很少，对善行的激励也很少。你将发现，没有信仰，心灵中不会有任何祝福，上帝的救赎之恩也无法施加。因为信仰不是通过阅读而来，而是通过听闻，所以使徒并没有写信给那些不相信的人，而是写给那些已经相信的人。如果上帝曾经打算通过阅读这些文字来产生信仰，他肯定会以神迹的作为跟随它们，就像他在早期的福音传道中以神迹祝福一样。然而你在任何经文中都找不到上帝曾经如此赐福于读经的人，或者他曾经行神迹来确认所读的话语，而这些话语是通过教导传授的。上帝在最初的传道者身上大大彰显了它，直到全世界都被证明。 上帝若曾认为这些书信能够使人归向恩典，那么使徒们本可以通过写信给许多教会，而无需亲自前往。然而，他们却选择了走遍全世界，到处传道，尽其所能地在世界各地传教，这是他们的关注所在。如果仅仅发送一封书信就能达到目的，他们就不需要这样做了。罗马书 10:14-17 中的话非常著名，信仰是从听道而来。因此，实际上，使徒们并不知道他们的书信对于不信者有何用处，因为阅读所能达到的范围无法产生和激发拯救的信仰，而这正是传道的主要目标。因此，他们从未向任何不信主耶稣之名的人写过任何书信，只写给那些相信主耶稣之名的人。

Object. You say, But sometimes God hath been pleased to bless in old time the reading of the Word to the conversion of souls; and therefore why may we not expect the like blessing upon the reading of the Gospel in these days, as well as the Law in former times? in Deut. 31.11, 12, 13. (A place much stood upon in this case) it was commanded there that the people should come up to Jerusalem, and there the Law should be read before them, verse. 11. that they may hear, and learn, and fear, verse 12. and their children that knew not the Lord, may learn to fear the Lord their God: Where you see, God blessed the reading of the Law, not only for the benefit of them that knew it before, but their children also, that knew not anything, may learn to fear the Lord: And if God did so bless the reading of the Law in former times, as a notable instrument to bring on them to believe that never knew anything of God's word before? Surely one would expect that the Gospel, which of the two, is rather the ministration of the spirit then of the letter, or then the Law, that it should be as mighty this way for the begetting of God's fear in men, as ever the Law was.
物体。你说，但有时候上帝喜欢通过阅读圣经来使灵魂得到转化的祝福；因此，为什么我们不能期望在这个时代读福音也能得到同样的祝福，就像在过去的时代读律法一样呢？在申命记 31 章 11、12、13 节（在这种情况下非常重要的地方），那里命令人们要上耶路撒冷，律法要在他们面前宣读，第 11 节说，他们可以听见、学习和敬畏，第 12 节说，那些不认识主的孩子可以学习敬畏他们的上帝。你可以看到，上帝祝福了律法的阅读，不仅是为了那些之前已经了解律法的人的利益，也是为了那些一无所知的孩子，让他们学习敬畏上帝。如果上帝在过去的时代如此祝福律法的阅读，作为一个显著的工具，使那些从未了解过上帝话语的人相信，那么人们肯定会期望福音，它是属于灵而不是属于字母的事工，或者比律法更加有力，能够在人们心中产生对上帝的敬畏，就像律法曾经做到的那样。

Answ. You shall not read, that this was the benefit or blessing that God did accompany the Law withal, in ordinary reading of the same; But this was a solemn reading, once in seven years, and no oftener, or once in fifty years. It was a reading at the feast of Tabernacles, in the year of solemnity, as verse 10, 11, to 13. In a time of solemn release, that was once every seven years; And what was the reason that then it should have such a more than ordinary blessing? Why, this year of Release, was the acceptable year of the Lord, which typed out to them, the year of release by the Lord Jesus Christ: For he was crucified in one of these seventh years. In the year of Jubilee; And to make it a type and shadow of what benefit we should have by reading the Word, when we should be released from our sins by faith in his blood.
答：你不应该读到，这是上帝在普通阅读律法时所附带的好处或祝福；而这是一次七年一次的庄严阅读，不再频繁，或者一次五十年。这是在棚节的时候阅读的，是在庄严的一年，如第 10、11 和 13 节所述。在每七年一次的庄严释放时阅读；那么为什么那时它应该有如此超乎寻常的祝福呢？嗯，这个释放年是主所悦纳的年份，它给他们预示了主耶稣基督的释放年：因为他在其中一个七年中被钉在十字架上。在禧年；并且使它成为我们通过读经所得到的好处的一个预示，当我们通过信靠他的血从罪恶中得到释放时。

In that solemn reading, God gave a more than ordinary blessing to little children those poor ignorant things that usually come to the Congregation, and hear much, but learn little, yet even they in the year of Release, when the time comes that God would shadow out to them their release by Christ; even then little children, that know not anything, shall get some knowledge, and fear of God, by hearing of those words then read, so that it was such a reading as was upon such a solemn year of release as typed out Christ's Redemption; to show you, that men that are come to a year of release from all their sins by Christ, they shall hear and know, and though they know nothing before, now they shall never read but with some profit, and some growth in God's fear.
在那庄严的阅读中，上帝给予了那些贫穷无知的小孩子们超乎寻常的祝福，他们通常来到教堂，听到很多，但学到很少，然而即使是他们，在释放的年份，当上帝要通过基督向他们显现他们的解脱时，即使是那些一无所知的小孩子们，也会通过听到那些当时朗读的话语而获得一些对上帝的认识和敬畏，因此这是一次在庄严的释放年份上朗读的，预示着基督的救赎；向你们展示，那些通过基督从所有罪恶中解脱的人，他们将会听到并了解，尽管他们之前一无所知，现在他们将永远不会读书而不带来一些益处和在上帝的敬畏中的成长。

And another answer may be this; That when he there speaks of reading, he speaks not of bare reading, reading is sometimes put for all that expounding and applying, that did ordinarily accompany their reading at such a time, for it was at the same feast that Nehemiah speaks, chap. 8. last. It is said, chap 8.4. to 8. there was a Pulpit of Wood; and in verse. 8. it is said, They did read distinctly in the Law, and caused the people to understand the meaning of it; so that it was not a mere outward and bare reading of the letter, but an opening of the sense, and such a kind of applying it to the hearts of the people, that the people went away much rejoicing, because they understood the Law that was read unto them, and many of them could not but joy and rejoice in it, as you see from verse. 8. to the end of the 12th. and when they had so done the people went away rejoicing, and he said to them, Go your way home, eat the fat, and drink the sweet, &c. verse. 10. So that this you shall find to be true, that God hath either never so far forth blessed the reading of the Word, as to bring on unbelievers to Christ, either never, or if he have, it is at some solemn extraordinary feast, once in seven, or once in fifty years, which was their great Jubilee, to make known to his Church what in after times it should be, when they knew Christ.
另一个答案可能是这样的：当他在那里谈到阅读时，他并不是指单纯的阅读，有时候阅读被用来代表在那个时候通常伴随着阅读的解释和应用的一切。因为在尼希米书第 8 章末尾，尼希米也提到了同样的节日。在第 8 章 4 至 8 节中，提到了一个木制的讲坛；在第 8 节中，又说他们清楚地阅读了律法，并使人民理解其含义；所以这不仅仅是对信件的外在和单纯的阅读，而是对意义的开启，并将其应用到人民的心中，以至于人民离开时非常欢喜，因为他们理解了所读的律法，从第 8 节到第 12 节的结尾，你可以看到许多人都因此而欢喜和快乐。当他们这样做后，人们欢喜地离开，他对他们说：“回家吧，吃肥肉，喝甜酒”（第 10 节）。 这样你会发现这是真实的，上帝从未如此赐福于读经，以至于使不信者归向基督，要么从未如此，要么如果他曾经这样做过，那是在某些庄严的特殊节日，每七年一次，或者每五十年一次，这就是他们的大禧年，为了让他的教会知道在以后的时代，当他们认识基督时，会发生什么。

Use, It may serve first, to let us see a reason why so many Writings of godly men to so good purpose, and by such holy men, and so effectually by many, have so little prevailed against the Papists, and Heretics in any kind, a man would wonder to read so many Writings of so many holy men, and to see so few of the Church of God brought on to God by this means; Why what's the reason? surely it is no wonder, the Apostles themselves, though they should never prosper in writing to men that believed not, but to such as believed, that they might have joy in believing, they knew reading would not prevail; It is true, it may be some means of conviction, and leaving men without excuse; and their Writings have not been in vain, to establish them in the truth that believed it before, and for satisfying the judgments of them that are studious in the truth, to seek out the truth of God's will; but for men that are unbelievers, and settled in the dregs thereof, never any Writer in England, France, or Germany did any good, some have come over that have pretended, that this and that man's learned Writings hath been of much help to them, but those who have professed such conviction, have been but mere counterfeits, and deluders of the State, and did it only to provide for their honor and credit here in this Country; and as little hath been done by the Writings of godly men, against the adversaries in this kind; So in very deed, if you shall look at all the good that hath been done by reading in poor Congregations, that have had no means of preaching, the people are as ignorant as those that never heard of the name of Christ, as empty of faith, and of the knowledge of Christ, and of every grace of his, as those that never heard of them.
使用，首先可以让我们看到一个原因，为什么那么多虔诚的人写了那么多有益的作品，而且是如此圣洁的人，而且在很多人的帮助下，对天主教徒和异端分子几乎没有起到任何作用，一个人会惊讶地看到这么多圣洁的人写了这么多作品，却很少有神的教会的人通过这种方式接近上帝；为什么呢？当然，毫无疑问，使徒们自己也知道，尽管他们写信给那些相信的人，而不是那些不相信的人，以便他们在相信中获得喜乐，但他们知道阅读不会起到作用；诚然，阅读可能是一种说服的手段，使人们无法辩解；他们的著作并不是徒劳无功，它们巩固了那些在相信之前就相信真理的人，并满足了那些热衷于寻求上帝旨意真理的人的判断；但对于那些不信者，并且在其中安顿下来的人来说，英国、法国或德国的任何作家都没有做出任何好事，有些人声称，这个人和那个人的学术著作对他们有很大帮助，但那些声称有这种信念的人只是纯粹的伪造者，是国家的欺骗者，他们这样做只是为了在这个国家争取荣誉和信誉；而虔诚的人的著作在这方面对敌人所做的事情也很少；所以实际上，如果你看看在那些没有传道手段的贫穷教会中通过阅读所做的一切好事，那些人是多么的无知就像那些从未听过基督的名字一样，没有信仰，对基督的认识和他的每一种恩典一无所知。

Object. But you say, This is marvelous uncharitable, to say, that they who have but reading fall short of faith in Christ, and of the fruits of faith that accompany salvation?
物体。但你说，这是非常不仁慈的，说那些只有阅读而没有信仰基督和伴随救赎的信仰果实的人是不足的。

Ans. Whether is it more uncharitableness to let such as live under such means know their danger, that they might come to salvation, then to flatter them with a false opinion of their own safety, to speak peace to them, and yet they to live without God in the world; God's people are in an unsafe condition without God, while they are without a teaching Priest, 2 Chron. 15.3. A long time they had been without God, why had they not the Word of God read in their Synagogues? Do you think Jereboam's Priests did not read the Law? Was there no mention of the Law of God among them? Had they not so much form of godliness, as to read the writings of the Law? Yes sure, their Civil Law, in which their civil Government stood, and by which they executed Justice, was the Law of Moses, and did they not then understand the letter of the Law? doubtless these books being their Law, they were known among the body of the people; and what did the Priests, if they did not read the books of the Law, were they only to offer sacrifice to the Calves? I doubt not the people did not do it, neither was it usual to offer any of their Oblations in their Synagogues, but at Dan and Bethel only, and therefore they were not wanting to hear the Prophets read, and yet notwithstanding all that reading, it is said Israel, hath a long time been without God, they had a Priest to read, but not a Priest to teach, and so were without God, and without the Law; that is, the sentence God gives of the people at that time, and think not that God was uncharitable in so speaking of them, for God expresseth his love in showing the people their dangerous estate, John. 15.14, 15.
回答：是让那些生活在这种条件下的人知道他们的危险，以便他们得救，比起用虚假的安全观来讨好他们，对他们说和平，然而他们在世上没有神而生活，是否更加不仁慈？上帝的子民在没有神的情况下是不安全的，当他们没有教导的祭司时，历代志下 15 章 3 节。他们已经很长时间没有神了，为什么他们的会堂里没有读上帝的话语？你认为耶罗波安的祭司没有读过律法吗？他们中间没有提到上帝的律法吗？他们没有那么多的敬虔形式，读过律法的文字吗？当然有，他们的民法，也就是他们的民事政府所依据的法律，以及他们执行正义的法律，就是摩西的律法，难道他们不明白律法的字面意思吗？毫无疑问，这些书是他们的法律，人们都知道，祭司们如果不读律法的书，他们只是为小牛犊献祭吗？ 我怀疑人们没有这样做，他们的会堂通常不会提供任何祭品，只有在但和伯特利才会提供，因此他们不愿意听先知的读经，然而尽管有那么多的读经，以色列人据说已经很久没有神了，他们有一个祭司来读经，但没有一个祭司来教导，所以他们没有神，也没有律法；也就是说，上帝在那个时候对人民的判决，不要以为上帝在这样说他们时是不慈悲的，因为上帝通过向人民展示他们危险的状态来表达他的爱，约翰福音 15:14、15。

Quest. But is it not said, Act. 15.21. Moses of old time hath in every City them that preach him, being read in the Synagogues every Sabbath day; and is not then the reading of him preaching?
但是，不是说过吗，使徒行传 15 章 21 节：“摩西古时有传道的人，在各城的会堂里，每逢安息日，诵读摩西的书。”那么，诵读他岂不是在传道吗？

Answ. It implies, that when he is read, he is preached; for every Sabbath day when they read the Law, they gave the sense and meaning of it; that shows what diligence the Priests did use, when they did read they gave the sense, and wisely applied it to the edification of the people; and not that reading was all the preaching they had, or that this was any preaching, that they only read the Word of God; for if they had but Moses read, and not preached, they were then without the Law, and without God in the world. And you know what God himself threatens, Amos, 8.11, 12, 13. That he would send a famine of hearing the Word, never was there a famine of reading the Word, since there was any face of a Church at all; but a famine of hearing the Word of the Lord, that men should go far from sea to sea, and from place to place to hear it, but should not hear it: And by that means, the young men, and the fair virgins should perish for thirst, and none to satisfy them with the Word; and those who were able to stir, would go far and near to hear the Word, and yet should not find it, and so shall perish for want of that knowledge of it, which doth accompany salvation; so then, marvel not that the Holy Ghost saith these things, I write unto you that believe; to Believers only was this written. Wonder not then if so little good be done among the Papists, or in any other Churches where there is only bare reading; make account of it, as the Lord saith, My people are then destroyed for want of knowledge. Was there ever any soul so desperately ignorant think you, as to take the place of a Minister, and not have skill to read, no, but these had no knowledge to teach the people the meaning of the Law of God, whose lips should preserve knowledge, and at whose mouth the people should seek the Law, Mal. 2.7, 8.
答案。这意味着，当他被阅读时，他被传讲；因为每个安息日当他们阅读律法时，他们解释了它的意义和含义；这显示了祭司们的勤奋，当他们阅读时，他们解释了意义，并明智地应用于人民的建设；并不是说他们只有阅读上帝的话语，这就是他们的所有传讲，或者这就是他们的传讲；因为如果他们只是阅读摩西的话，而没有传讲，那么他们就没有律法，也没有上帝在世界中。你知道上帝自己威胁的是什么，阿摩司书 8 章 11、12、13 节。 他会使人听不到上帝的话语，从来没有听不到上帝的话语的饥荒，自从教会存在以来；但是听不到主的话语的饥荒，人们要从一个地方到另一个地方去听，却听不到；因此，年轻人和美丽的处女会因口渴而死亡，没有人用话语满足他们；那些有能力的人会到处去听话，却找不到，因此会因缺乏与救恩相伴的知识而灭亡；所以，不要惊奇圣灵说这些话，我写给你们信徒；这只是写给信徒的。所以，不要惊奇在天主教徒或其他只有简单阅读的教会中所做的好事很少；把它看作是主所说的，我的百姓因缺乏知识而灭亡。 有没有一个灵魂如此无知，以至于认为自己可以担任部长的职位，却没有阅读的能力，不，但这些人没有知识来教导人民神的律法的含义，他们的嘴唇应该保留知识，人民应该从他们的口中寻求律法，玛拉基书 2:7, 8。

Use 3. To teach all that believe on the name of the Lord Jesus Christ, diligently to be conversant in the Writings of John, and of the Apostles; Shall the Holy Ghost have a Pen to write unto us, and shall not we have a hand to receive these Writings, and by faith to behold and believe them? Shall he take care to write us Letters from Heaven, from the Lord Jesus Christ, indicted by the blessed Spirit, and written by the hands of faithful Scribes, who were carried to all truth? and shall they write them to us, to continue to the end of the world, and shall not we attend to them? These be written to every soul that believes in Christ; for if written to them that believe in Christ, then every believer may say, These writings are written to me, to thee and to me, and therefore let us carefully read, and attend to them. And therefore do not neglect a Letter written by such precious Scribes, and from the hand of a gracious God, that directed them to us; but if written to us, and for our instruction and learning, let us hear, and read, and obey, and look at them as the chiefest blessings, and ornaments of God vouchsafed to us. Among all the means of grace, put up these writings as the Oracles of God, for our instruction, Rom. 15.4. Whatever was written aforetime was written for our instruction and edification, as well as for them that lived in ancient times; how much are the Church of Rome to blame, that lock up these Epistles from the common people in strange Languages? and if they understand not Latin they must not read, unless with license, or in a strange Tongue; heavy will the curse of God fall upon them, they may as well read a Fable to them as the Scripture; yea many times the Priests themselves understood not the Latin that they read, it was given to them as a clasped book, they were not able to expound it, but say, that ignorance in the people is the Mother of Devotion, and therefore both fall into the ditch together.
用途 3. 教导所有相信主耶稣基督名的人，勤奋地熟悉约翰和使徒的著作；圣灵会有一支笔给我们写信，难道我们没有手来接受这些著作，并凭信心来观看和相信它们吗？他会费心给我们写信，从天堂写信给我们，由主耶稣基督指示，由忠诚的文士写下，他们被引导到一切真理吗？他们会写信给我们，一直延续到世界的尽头，我们难道不应该注意吗？这些都是写给每一个相信基督的灵魂；因为如果是写给那些相信基督的人，那么每个信徒都可以说，这些著作是写给我、写给你和我，因此让我们仔细阅读，并注意它们。因此，不要忽视这样宝贵的文士写的信，以及一个恩慈的上帝亲自指示他们给我们的信；但如果是写给我们的，是为了我们的教导和学习，让我们听从、阅读、顺从，并将它们视为上帝赐给我们的最宝贵的祝福和装饰。 在所有恩典的方式中，将这些著作视为上帝的圣言，供我们教导，罗马书 15:4。古时所写的一切都是为了我们的教导和建立，也是为了那些生活在古代的人们；罗马教会封锁这些书信，不让普通人用奇怪的语言阅读，他们要为此负责；如果他们不懂拉丁语，就不能阅读，除非得到许可或用奇怪的语言；上帝的咒诅将会严重降临在他们身上，他们读经和读寓言故事没有区别；甚至有时候，神职人员自己也不懂他们所读的拉丁语，他们只是把它当作一本封闭的书，无法解释；他们说，人民的无知是虔诚的母亲，所以两者都陷入了困境。

[Quest.] Use 4. Serves to be some direction to every carnal man; you say; if these Scriptures be written but to believers, will you not allow ignorant carnal men to read this part of the Word of God?
[任务] 使用第 4 点。对每个肉体的人来说，这些都是一些指引；你说，如果这些经文只是写给信徒的，你难道不允许无知的肉体的人阅读上帝的话语的这一部分吗？

Ans. Even they have thus much benefit by the Word, first, whatever is expounded to them from this Word, may be effectual to bring them on to salvation; but faith comes by hearing.
即使他们从这个话语中得到这么多好处，首先，从这个话语中向他们解释的任何内容，都可能对他们的救赎产生效果；但信仰来自听闻。

Secondly, These Scriptures when they are read, they are a profitable and helpful means to get knowledge, though that knowledge I believe reach not to salvation.
其次，当这些经文被阅读时，它们是一种有益且有帮助的手段来获取知识，尽管我相信这种知识并不能达到救赎。

Thirdly, it is a means to put people in remembrance of what they know, though it be not to salvation.
第三，它是一种让人们回忆起他们所知道的事情的方式，尽管这并不是为了拯救。

And lastly, it kindles in them some desires to know these things, that they might understand them; though that be rare, I dare not reckon the Eunuch among the ignorant and unbelievers, Act. 8.30, 31. and that were a blessed use, if men shall read the Scripture, and complain for that they cannot understand them, and shall be stirred up to desire a Guide, to help them to see and understand what they before understood not, and so be brought on to some knowledge, it were a blessed use of the Scriptures. And besides, they are of this use, they are of singular benefit to discover to people what sin is, and open to men what moral and common virtues be, and so are a means to preserve people in a form of godliness: whereby they know that Magistrates are to be obeyed, Ministers reverenced, Parents honored, Murder not to be committed, the Sabbath not to be prophaned, God only to be worshipped; the body of these things they see are to be done, and these evils eschewed; they are a means to keep people in good order, and to prepare them to a better understanding of the Ministry of the Gospel, that shall at any time be blessed to them; so that some profit there is hence to them that want faith, but the principal thing the Apostle aims at is this; I write unto you that believe on the name of the Son of God. But further, I say to you that are not yet brought on to believe, let this be your instruction, diligently to attend to what you hear from these words, for you may say, and truly you may read every day a Chapter or two, and read them over again, and again, and spend many hours about them, and in prayer too, and yet no nearer salvation then at the first; I say not, not nearer salvation, for you are stirred up to many duties, but when you see you have read much, and prayed much, and yet get little hold of the saving grace of Christ, how should this provoke all that live without means of grace, to give diligent heed to that Ordinance of God, in which faith to salvation is wont to be conveyed; and that is an use that may be of notable efficacy to stir them up to hear diligently those who are destitute of the knowledge of God, let them be the more diligent to seek after more means in the Ordinances of God.
最后，它在他们心中点燃了一些对这些事情的渴望，以便他们能够理解它们；虽然这很少见，但我不敢将宦官列为无知和不信者之中，使徒行传 8:30-31。如果人们阅读圣经，并为自己无法理解而抱怨，并被激发出渴望一个向导来帮助他们看到和理解他们之前不理解的事情，从而获得一些知识，那将是圣经的一种祝福使用。 此外，它们还有这样的用途，对于人们发现罪恶是什么，揭示道德和普通美德是什么，都有独特的好处，因此它们是保持人们虔诚形象的手段：人们知道应该服从执法官员，尊敬牧师，尊重父母，不犯杀人罪，不亵渎安息日，只崇拜上帝；他们看到这些事情应该做，这些恶行应该避免；它们是保持人们良好秩序的手段，并为他们更好地理解福音事工做好准备，这将随时为他们带来祝福；因此，对于那些没有信仰的人来说，确实有一些好处，但使徒的主要目的是这样的：我写信给你们，信靠上帝之子的名字的人。 但是，我告诉你们，你们还没有被带到相信的地步，让这成为你们的教导，要认真听从你们从这些话中听到的，因为你们可能会说，而且确实每天可以读一两章，并且一遍又一遍地读，花费很多时间在其中，并且也祷告，但是离救恩还是一样远；我不是说离救恩还是一样远，因为你们被激发去做许多事情，但是当你们看到自己已经读了很多，祷告了很多，却对基督的救恩没有多少把握时，这应该激励那些没有恩典途径的人，要认真听从上帝的命令，因为信靠救恩通常是通过这种方式传达的；这是一个可以引起他们注意的有效方法，让那些没有上帝知识的人更加努力地寻求更多的恩典途径。

Use last. It is an use to all those that do indeed believe on the name of the Lord Jesus, to be not only careful to read, but to read these Scriptures, in hope of finding those very blessings for which these Scriptures were written, and sent us: Were they written that you might be taught? truly you make an il use of reading, if you know no more at last then at the first, you may well say, you are unprofitable if you do not observe something from your reading, and if they were written to stir us up to be doing good, you make an il use of reading if it bring not forth some profitable fruits; yea if by reading these Epistles you might believe, and be humbled & comforted, and your joy might be full in reading, then truly you should not rest, till by reading you find some measure of faith strengthened in you, to an holy fear of God, in whose presence you stand, and whose word you take in hand, and find your hearts take comfort from what you do read, since they were written for your sakes that believe, and for your sakes only if you shall be negligent to read them, shall you not take this blessed Ordinance of God in vain? and therefore read them, and read them diligently, and profitably, for the blessed ends for which God hath written them, that you may find the blessed fruits of them.
使用最后。对于那些确实相信主耶稣的名字的人来说，不仅要小心阅读，而且要阅读这些经文，希望能找到这些经文写作和送给我们的那些祝福：它们是为了教导你吗？如果你最后一点也不比最初多知道，那么你阅读的效果就是徒劳的，如果你在阅读中没有观察到任何东西，你可以说你是无益的，如果它们是为了激励我们去行善，如果阅读没有带来一些有益的果实，那么你就是在徒劳地阅读；是的，如果通过阅读这些书信，你可以相信、谦卑、得到安慰，你的喜乐在阅读中得以满足，那么你真的不应该停下来，直到通过阅读你在信仰上得到一些加强，对神怀着圣洁的敬畏，你站在神的面前，拿着神的话语，发现你的心从你所读的内容中得到安慰，因为它们是为了你们这些相信的人而写的，只有你们这些忽视阅读它们的人，你们才不会徒然地接受这个神圣的仪式吗？ 因此阅读它们，并且认真地阅读它们，并且有益地阅读它们，为了上帝写下它们的祝福目的，以便你可以找到它们的祝福果实。

Now we come to speak of the end for which he wrote them, that you might believe on the name of the Son of God, and to know eternal life, only now to speak of it so far as it is pertinent to this place.
现在我们来谈谈他写这些的目的，那就是让你们相信上帝之子的名，并且认识永生，只谈到与此地相关的部分。

Doct. 2. Such as do believe on the name of the Lord Jesus Christ, by these Epistles of John, may know that they have everlasting life.
相信主耶稣基督之名的人，通过约翰的这些书信，可以知道他们拥有永生。

[Reason. 1] So it is in the text; Why by these Epistles? First, because John in this Epistle doth set before you where eternal life is to be had, as the verse before the text, he in sundry places sets forth the Lord Jesus Christ, as the life which we are to receive from the Father; he shows where it is to be had, and where forgiveness of sin is to be had, and by whom we have propitiation, chap. 2.7.
[原因 1] 所以在这篇文章中；为什么要通过这些书信呢？首先，因为约翰在这封书信中告诉你们永生在哪里可以得到，正如文中的这节经文之前所说，他在多个地方阐述主耶稣基督是我们从父神那里得到的生命；他展示了永生可以得到的地方，以及罪得到赦免的地方，以及我们如何通过谁得到了赎罪，见第二章第七节。

[Reason. 2] Secondly, These Epistles sets before us, and gives us certain means whereby we may obtain eternal life, as first, If we confess our sins, he is faithful and just to forgive us our sins, 1 Joh. 1.9. that is one means; and secondly, he calls upon us to look unto him as our Advocate, and propitiation.
[原因 2] 其次，这些书信向我们展示了一些方法，通过这些方法我们可以获得永生。首先，如果我们承认自己的罪过，他是忠信的，公义的，必定赦免我们的罪过，约翰一书 1:9。这是一种方法；其次，他呼吁我们将他视为我们的辩护人和赎罪祭。

[Reason. 3] Thirdly, He doth likewise give you certain signs, by observing of which you may know, whether you have the Lord Jesus Christ or not. This for one sign; If we say, we have no sin, we make God a liar; and verse. last, If we keep his Commandments, we know that we know him. If God give us a conscionable care to keep his Commandments, we know that we know him. And some other signs, as Chap. 3.3. if God give us hearts to purge and cleanse ourselves from all such sins as hang about us, and if God give us hearts to love the brethren, &c. these and many more such signs of grace he gives us in this Epistle.
[原因 3]第三，他也给你一些确定的迹象，通过观察这些迹象，你可以知道自己是否拥有主耶稣基督。这是一个迹象：如果我们说我们没有罪，我们就是在说谎；还有最后一节，如果我们遵守他的诫命，我们就知道我们认识他。如果上帝给我们一个有良心的关心去遵守他的诫命，我们就知道我们认识他。还有一些其他的迹象，如第三章第三节。如果上帝给我们净化自己心灵的心，使我们摆脱困扰我们的所有罪恶，如果上帝给我们爱弟兄的心，等等。在这封书信中，他给了我们许多这样的恩典迹象。

Use 1. If God having thus written, and given us these Epistles, then first, it will be a just refutation of that Popish Doctrine, that think it impossible for a man to know that he is in an estate of grace. If John did write these Epistles for this end, that we might know we have eternal life, then sure we may know it, else John fails of his end; and for John to be disappointed were less matter, but the Holy Ghost himself, for John being the Penman of the Holy Ghost, the holy end he aims at not being attainable, is to put a defiance upon the Almighty, and therefore the knowledge that we have eternal life may be attained; and whereas they tell us, we may have a conjectural knowledge, but no certain knowledge, but to say we have a knowledge, and yet but conjectural, is as much as to eat up a man's words he had formerly said; for a conjectural knowledge is no knowledge at all. Knowledge is the judgment or discerning a man hath of a certain thing. If a man ask you, whether he know if such a man have possession of such a place, and he say first, yes, and afterwards saith, he conjectures so; his knowledge is no knowledge, it is a false intelligence. If you ask a man, if he knows whether such a man have such a portion of such a value, and he say, he hath, he conjectures so, it is no knowledge; but if he know it, then he speaks of a certainty. And therefore if the holy Ghost say, We may know it, then surely we may have more than a conjectural knowledge, even a certain knowledge of our happy estates; and were there no more Arguments in the world to discourage a man from Popery, this were sufficient, even this very doctrine of doubting, and conjectural assurance of a man's eternal estate, which leaves a man's Conscience destitute of any peace. Consider therefore, that the Church of Rome is a Harlot, and brings up strange children; when she doth not teach her children to know God to be their Father, it argues she is no lawful spouse of Christ; but do but hope such an one is your Father, but count it presumption to say, you know it. That Church that trains not up her Children to know God to be their Father; is a false Church; and a sign that the Church of Rome hath mixed herself with so many Idols and abominations, that she cannot teach the children of her Church, to know that they are the sons and children of God, but condemns them to the death, if they dare presume to say, that God is their Father.
如果上帝这样写并给予我们这些书信，那么首先，这将是对天主教教义的公正驳斥，他们认为人不可能知道自己是否处于恩典状态。如果约翰写这些书信的目的是让我们知道我们拥有永生，那么我们肯定可以知道，否则约翰就未能达到他的目的；而约翰受到失望的话，问题就小了，但圣灵本身也会受到影响，因为约翰是圣灵的笔者，他追求的神圣目标无法实现，这是对全能者的挑战，因此我们可以获得拥有永生的知识；而他们告诉我们，我们可以有一种推测性的知识，但没有确定的知识，但说我们有知识，但只是推测性的，就等于吃掉一个人先前说过的话；因为推测性的知识根本不是知识。知识是一个人对某件事的判断或辨别。如果有人问你，他是否知道某个人是否拥有某个地方的所有权，他先说是，然后又说他猜测是这样的；他的知识就不是真正的知识，而是虚假的情报。 如果你问一个人，他是否知道这样一个人是否拥有这样一个价值的一部分，他说他知道，他只是猜测，这不是知识；但如果他知道，那么他说的就是确定的。因此，如果圣灵说，我们可以知道这一点，那么我们肯定可以拥有更多的不只是猜测的知识，甚至是我们幸福状态的确定的知识；如果没有更多的理由来阻止一个人信仰罗马教，这个就足够了，即这个关于怀疑和猜测的一个人永恒状态的教义，它让一个人的良心失去了任何平静。因此，请考虑，罗马教会是一个妓女，她养育了奇怪的孩子；当她不教导她的孩子知道上帝是他们的父亲时，这表明她不是基督的合法配偶；但只是希望这样一个人是你的父亲，却认为说你知道是傲慢的。 那个不教导孩子们认识上帝是他们的父亲的教堂是一个虚假的教堂；这表明罗马教会已经与许多偶像和可憎之物混合在一起，以至于她无法教导教堂的孩子们知道他们是上帝的儿子和子女，而是谴责他们至死，如果他们胆敢说上帝是他们的父亲。

Use 2. May refute that opinion of the Papists, that will not suffer the common people to hear this Scripture; take notice here how injurious they are to the faith of God's people, and to the knowledge of their chiefest comfort, to debar them of the knowledge and means of their salvation; take away these Scriptures, and take away the principal means of the knowledge of our salvation.
使用 2.可能反驳天主教徒的观点，他们不允许普通人听到这段经文;请注意他们对上帝子民的信仰和他们最大的安慰的认识是多么的不公正，剥夺他们对救赎的认识和途径;拿走这些经文，就拿走了我们认识救赎的主要途径。

Use 3. To teach such as are in any doubtful temptation at any time about their first estate and condition, who are not able to apply with comfort assuredly their grounded knowledge, that Christ, and eternal life is theirs; It may teach them among other Scriptures, to be diligent in inquiring into this Epistle, the Holy Ghost saith, it was the main scope of his writing unto all those that trust upon the name of Christ, that they might know their blessedness to lie upon him, and those that did not certainly know they had found him, he writes to them to look after Christ, to long for him, and to desire after him. Doest thou then desire not only to believe eternal salvation belongs to thee, but to know it? for to know is something more then to believe. A man may believe a thing, and upon good ground he may look for salvation there, and wait for it, and desire that he may be more assured of it, but to know that thou hast eternal life; and the certainty of it, that God hath sealed it up to thy soul and conscience, of which thou needest doubt no more, this is a far more greater blessing then to believe in Christ, though by believing we have eternal life; and therefore if thou so believe in him as to look for salvation in him, and not elsewhere, though as yet thou beest doubtful of thy estate, yet thou mayest learn much by reading these Scriptures, read them again, and again, and leave not reading and searching into them, till thou find even from this Epistle ground of assurance.
使用 3. 为了教导那些在任何疑惑的诱惑中的人，关于他们最初的状态和条件，他们无法确信地应用他们根深蒂固的知识来安慰自己，即基督和永生是他们的；它可以教导他们在其他经文中，要勤奋地探究这封书信，圣灵说，这是他写给所有信靠基督名的人的主要目的，让他们知道他们的福祉在于他，而那些不确切知道他们是否找到了他的人，他写信给他们要寻找基督，渴望他，并渴望他。那么，你是否渴望不仅相信永恒的救赎属于你，而且要知道它？因为知道比相信更重要。 一个人可能相信一件事情，并且有充分的理由寻求救赎，并等待着，并渴望能更加确信，但要知道你拥有永生；并且确定这一点，上帝已经将其封印在你的灵魂和良心中，你不再需要怀疑，这比相信基督更是一个更大的祝福，尽管通过相信我们拥有永生；因此，如果你如此相信他，以至于寻求在他里面的救赎，而不是其他地方，尽管你现在对自己的状况还有疑虑，但你可以通过阅读这些经文学到很多东西，再次阅读它们，不断地阅读和探索，直到你从这封书信中找到确信的根据。

Use 4. May serve to teach the Children of God to know when you have made a good use of reading these Scriptures, you read much and often, and you think when you have done you have done God good service. An usual vanity among Christians if they have prayed in the morning, and read a piece of a Chapter, they think they are better blest all the day after for it; and we are unquiet all that day when we have not had time to read, and pray, but if that be done, we think we have quit ourselves well; but a man may read, and never consider what he hath gotten by it; a man may pray, and never observe what answer God makes to his prayers all the day long, but God requires that you should get knowledge by reading, and that not of small matters, but of your possession of everlasting life, and therefore you read to purpose, when you thereby come to know that you have eternal life, and your joy is increased, and you are brought on to believe and trust in the name of Christ more and more, and unless you so read you have taken this blessed Ordinance of God in vain; and therefore be diligent and conversant in reading these Epistles, and as you would search for treasure, so be diligent and laborious herein, that you may know you have eternal life.
使用 5 月 4 日可以教导上帝的子民知道，当你阅读这些经文时，你要多读、经常读，并且认为当你完成时，你已经为上帝做了好事。 基督徒中常见的虚荣心是，如果他们早上祷告并读了一段经文，他们会认为自己在此后的一整天都会得到更多的祝福；而当我们没有时间阅读和祷告时，我们整天都会感到不安，但如果这些都做了，我们就认为自己做得很好；但一个人可能读书，却从不考虑他从中得到了什么；一个人可能祷告，却从不留意上帝对他祷告的回应；但上帝要求你通过阅读获得知识，不仅仅是一些小事，而是关于你拥有永恒生命的事实；因此，当你通过阅读得知自己拥有永恒生命时，你的阅读才是有意义的，你的喜悦增加了，你会越来越相信并依靠基督的名字；如果你不这样阅读，你就白白地接受了上帝的祝福；因此，要勤奋并熟悉阅读这些书信，就像你要寻找宝藏一样，要在这方面勤奋努力，以便你知道自己拥有永恒的生命。

SERMON XIII. - 1 JOHN 5.13.
讲道十三 - 约翰一书 5.13。

That you may believe on the Name of the Son of God.
为了让你相信上帝之子的名字。

Now we come to speak of the other end of the Apostles writing of these Epistles, and that is, that you may believe on the name of the Son of God.
现在我们来谈谈使徒写这些书信的另一方面，那就是让你们信靠神的儿子的名字。

Doct. It is a holy end of the holy scriptures that believers may believe.
医生。信徒可以相信，这是圣经的圣洁目标。

John, when he writes the Gospel, he speaks as well to believers, as to others, but chiefly to believers, John 20.31. These things are written that you may believe. Say not what is this, but to make the work that is already wrought, for though faith and believing, be wrought in the hearts of God's people, yet such as do believe, had need to be helped to believe more and better, Rom. 1.17. It is not only the power of God to work faith in such as believe, but to lead them on from faith to faith, from one measure of faith to another, and the Gospel is revealed from heaven for that end, that such as believe not might be brought on to believe. And such as do believe, may be carried an end in believing, such as are faithful, had need be yet more faithful; you read also, Phil. 1.25. I shall abide with you, for your furtherance and joy of faith, such a furtherance as is for the increasing and augmentation of your faith, so that there is not only faith but increase and growth of faith too: as furthered by the Gospel, 1 Thess. 3.10, That I might supply the defects of your faith, to supply what is wanting in your faith, there is not any of the servants of God, no not those that receive the word with much joy in the holy ghost, in much affliction and tribulation, no not those that give good pledges and evidences of their grace, as 1 Thess. 1.4, 5, 6, 7. yet there is something wanting or lacking in your faith, not any, no not the most exemplary Christians, v. 7. but there is something wanting in their faith, and therefore to this end he desires to come to them, as verse. 10. he is pressed exceedingly night and day, stirred up unto that duty, with much vehemency and in earnestness of spirit desires exceedingly to see your faith, and to perfect what is wanting in it. A marvelous thing, that the best Christians should yet have something wanting in their faith, so that this is not a needless work he undertakes, in writing to them that believe on Christ, that yet they may believe better.
约翰在写福音书时，不仅对信徒说话，也对其他人说话，但主要是对信徒说话，如约翰福音 20.31 所说。这些事情是为了让你们相信。不要问这是什么，而是要完成已经完成的工作，因为虽然信仰和相信已经在上帝子民的心中产生，但那些相信的人需要帮助他们更多地相信和更好地相信，罗马书 1.17。这不仅是上帝在相信的人中产生信仰的能力，而且是引导他们从信仰到信仰，从一个信仰的程度到另一个信仰的程度，福音是为了这个目的从天上启示出来的，使那些不相信的人能够相信。而那些相信的人，可以在信仰中继续前进，那些忠诚的人，还需要更加忠诚；你也可以读到，腓立比书 1.25。我将与你们同在，为了你们信仰的进一步增长和喜乐，这是为了增加和增长你们的信仰，所以不仅有信仰，还有信仰的增长和增长：正如福音书所促进的，帖撒罗尼迦前书 3.10，为了弥补你们信仰的缺陷，为了弥补你们信仰中的不足，即使是神的仆人中没有一个，甚至那些在圣灵中欢喜接受真道的人，即使是那些在苦难和磨难中，甚至那些给出了他们恩典的良好保证和证据的人，如帖撒罗尼迦前书 1:4、5、6、7 所说的，但你们的信仰中仍然有一些不足或缺失，没有任何人，甚至是最典范的基督徒，第 7 节。但他们的信仰中仍然有一些不足，因此他渴望去见他们，如第 10 节所说。他日夜被极度压迫，被激励去履行这个职责，急切地渴望看到你们的信仰，并完善其中的不足之处。最奇妙的是，最好的基督徒仍然在他们的信仰中有一些不足，所以他所承担的这项工作并不是多余的，他写信给那些相信基督的人，以便他们可以更好地相信。

Quest. Now what is that which they had need grow unto?
现在他们需要成长的是什么？

Answ. First, they had need to grow unto the belief of some further principles of God's truth, some further Articles of faith, which yet they know not: Some have need to grow in the object of their faith, to believe more then they yet do believe. Some of the Apostles did not believe the resurrection of Christ, Thomas said, he would not believe, unless he might see and feel, John 20.25. he was wanting in the belief of one Article of faith, the resurrection of the dead, and 1. Cor. 15. the whole Church was wanting in this and in many other Articles of their Christian faith; they doubted not but that their bodies should rise, but they wanted that before. And the Thessalonians, they wanted this in their faith, they could not tell what to make of the long delay of the second coming of Christ; they did expect a sudden coming, and therefore many of them were troubled in their minds, so as that they neglected their callings, and minded not their outward business in the world, expecting a sudden dissolution of all: And therefore the Apostle supplies what was wanting in their faith, by acquainting them further of the council of God. That Christ must not come to Judgment, till Antichrist have first come, with all deceivableness, and lying wonders, and till the Church have made an Apostasy, and the Galatians, they were ignorant of the Doctrine of Justification, for supply of which, and satisfying them therein, that whole Epistle is spent; so in all other Churches the Apostles labors to supply what was wanting in the object of their faith.
首先，他们需要相信一些更深层次的上帝真理原则，一些更深层次的信仰文章，尽管他们还不知道是什么。有些人需要在信仰的对象上成长，相信比他们现在相信的更多。有些使徒不相信基督的复活，托马斯说，除非他能看到和感受到，否则他不会相信（约翰福音 20:25）。他在信仰的一个信条上有所欠缺，即死人复活，而在哥林多前书 15 章中，整个教会也在这方面有所欠缺，以及其他许多基督教信仰的文章；他们不怀疑自己的身体会复活，但他们之前缺乏这个信念。帖撒罗尼迦人在信仰上也有所欠缺，他们不知道基督第二次降临的长时间延迟是什么意思；他们期待着突然的到来，因此他们中的许多人在心里感到困扰，以至于忽视了自己的职责，不关心世界上的外在事务，期待一切的突然解散：因此，使徒通过进一步告诉他们上帝的计划，弥补了他们信仰中的不足之处。 基督必须等到敌基督先来，带着一切欺骗和虚假的奇迹，直到教会发生背道，而加拉太人对称义的教义一无所知，为了满足他们的需求，整封书信都用来解释这个问题；同样，使徒们在其他教会也努力弥补信仰对象的不足。

Secondly, there is something wanting in their approvedness of the habit of faith, something wanting in the gift and grace of faith. The Apostle prays for the Colossians, That as they have received Christ they would so walk, and that they might be rooted and established in him. Many of them were not so rooted and established in Christ as they stood in need to be, not able to exclude and banish those doubts, and fears, and cares of spirit, that sometimes accompany believers, even those that believe already on the name of Christ, yet there is something wanting in the root of their faith; for look as you see it is with a Plant, that is grafted into a Stock, it doth not forthwith take root, but a little matter will soon unsettle it; so is it in this case, a man may in some measure be implanted into Christ, and yet for a time be marvelously unsettled, and far off from that rootedness which God looks our faith should grow unto, and so in a building, it at the first framing may be so green, as that yet it is not settled upon the foundation, but it would have a time to be dried and withered, that it may stand the firmer on the foundation without shrinking, and be more fit for a man's dwelling, so is it sometimes with the faith of a Christian man, he may be knit to Christ, and may have a place in Christ, but his mortar may yet be green, and may be easily shaken with wind and weather of temptation, and not be yet rooted and established; there may want such holy confidence, and assured persuasion of fellowship with the Lord Jesus Christ, as we had need to be lifted up unto a further increase of faith, which this Epistle, and such other Doctrines as these be, are wont to work in them.
其次，他们对信仰习惯的认可中有一些缺失，对信仰的恩赐和恩典也有所欠缺。使徒为歌罗西的人祈求，希望他们在接受了基督后能够如此行事，使他们在基督里扎根并坚定。他们中的许多人在基督里并没有像他们需要的那样根深蒂固，无法排除和驱逐那些怀疑、恐惧和忧虑的精神，这些有时会伴随着信徒，即使是那些已经相信基督的人，但他们的信仰根基还有所欠缺；就像你看到的一棵嫁接到树干上的植物，它不会立即扎根，但稍微有点问题就会动摇；在这种情况下也是如此，一个人可能在某种程度上被植入基督，但在一段时间内可能会非常不稳定，远离上帝期望我们的信仰应该成长到的根深蒂固的程度；就像建筑物一样，在最初的建造过程中可能是如此幼稚，以至于尚未稳定在基础上，但它需要时间干燥和枯萎，以便在基础上更牢固地站立，更适合人居住，有时也是基督徒的信仰如此，他可能与基督结合，可能在基督里有一个位置，但他的砂浆可能仍然是幼稚的，并且可能很容易被诱惑的风和天气摇动，尚未扎根和确立；可能缺少这样的圣洁在我们需要被提升到更高的信仰增长时，这封书信和其他类似的教义常常能够给予我们对与主耶稣基督的交往的信心、确信和确信。

Thirdly, It may be increased in the comfort of it, in the sense and feeling of it, for it may so fall out, that many a good soul may come to a large measure of a lively faith in the Lord Jesus Christ, as that they may cleave to him, and seek him early, and do and suffer anything for the name of Christ, and yet sometimes doubt, whether their faith be sound hearted or no; in such a case he doubts whether his faith be true or no, he wants the sense of his faith, for he believes not that he hath faith; now this faith of his had need to be increased in the sense and feeling of it, that he may plainly see the faith he hath is no fancy, or presumption, or delusion, as he hath very much suspected; but that he may see the faith he hath is the faith of God's Elect, he had need be built up in his faith more and more: Lord I believe, help thou my unbelief, Mark 9.40. He could not tell whether he might call his faith, faith or unbelief, he could not tell what to call it, he was willing to believe, but it was with so much difficulty, and so much impotency of faith, that he prays for the removal of his unbelief; so that in regard of the doubts that a man hath many times of his own faith, he had need grow up in faith, that he may believe that he doth believe, and this is that you read, Phil. 1.25. For the joy of your faith. This was something in which they were to be furthered, it was the joy and comfort of their faith; so to rise up in believing, as that they might have comfort in it, for so far as a man believes, and yet is doubtful of it, he hath little comfort and joy in his faith, and therefore the Apostle would have them furthered in their joy, that their faith might be a joyful faith, such as wherein they might have comfort, and might be joyful for that they had received faith.
第三，它可能在舒适度上增加，以及在感知和感受上增加，因为很可能会发生这样的情况，许多善良的灵魂可能会对主耶稣基督有着活泼的信仰，以至于他们会依附于他，早早地寻求他，并为基督的名而做任何事情和忍受任何痛苦，但有时会怀疑自己的信仰是否真诚；在这种情况下，他怀疑自己的信仰是否真实，他缺乏对自己信仰的感知，因为他不相信自己有信仰；现在他的这种信仰有必要在感知和感受上增加，以便他可以清楚地看到他所拥有的信仰不是幻想、妄想或欺骗，正如他一直怀疑的那样；而是他可以看到他所拥有的信仰是上帝所拣选的信仰，他需要在信仰上越来越坚定：主啊，我信，求你帮助我不信的地方，马可福音 9:40。 他无法确定他是否可以称之为信仰或不信仰，他不知道该如何称呼它，他愿意相信，但是信仰之路充满困难和无力，他祈求消除自己的不信仰；因此，考虑到一个人对自己的信仰常常存在的疑虑，他需要在信仰中成长，以便相信自己确实相信，这就是你在腓立比书 1:25 中所读到的。为了你们信仰的喜乐。这是他们需要进一步发展的一些东西，它是他们信仰的喜乐和安慰；要以坚定的信仰站立起来，以便在其中找到安慰，因为一个人虽然相信，但对此却心存疑虑，他在信仰中很少有安慰和喜乐，因此使徒希望他们在喜乐中得到进一步的帮助，使他们的信仰成为一种喜乐的信仰，他们可以因为接受了信仰而感到欢乐。

And fourthly, faith had need be increased, in respect of the acts, the proper acts of faith, which are chiefly persuasion and trust upon the name of Christ, and those heavenly truths, in which the Lord Jesus Christ is revealed, and graciously dispensed unto the hearts of his people, even these also had need to be marvelously enlarged in Christian men, above what at the first they do arise unto; see them both put together, Peter when he walked upon the water he was fully persuaded, and did trust upon Christ for protection in a very doubtful and dangerous case, he did trust upon him, Matth. 14.30, 31. but when the wind began to blow, and the storm to arise, then Peters faith began to shrink, and his body to sink, and then he cries out, O Master, save me, else I perish. O thou of little faith, saith our Savior, to show you, that a man's faith had need be further increased, for you see our Savior rebukes him for his little faith; not only weak in the habit of it, but little in the proper act of it. He begins to shrink in his persuasion, and in his trust, and that was thought the littleness of his faith; and so the two Disciples that went to Emmaus, they looked sadly to think of the death of Christ, and complain of it to Jesus, and when he asked them, why they looked so sadly, they tell him the cause, concerning the death of Christ, and say they, we trusted this had been he, that should have delivered Israel; O fools, and slow of heart, verse. 21, 22. & 24. ought not Christ to have suffered these things? to show you, that there is even in God's own servants that are true believers, something to be supplied in the acts of their faith, their persuasion and trust is many times very much overwhelmed, so as that many times they call in question the main principles and foundations of their faith. We trusted this was he, but we are doubtful whether we be not deceived or no, God knows whether it was he or no; but we have just occasion of doubting, for they thought the Messiah should have lived forever, and now this is the third day since he was crucified, and we trusted this was he, but now he is dead, and hath lain so long in the grave, and we are therefore doubtful whether this was he or no, and therefore in this regard faith had need be increased.
其次，信仰需要增加，就信仰的行为而言，信仰的行为主要是对基督的名字和天上的真理的确信和信任，主耶稣基督向他的子民启示并慈悲地赐予他们的。这些行为在基督徒中需要非常大的扩展，超过他们最初的水平；看到彼得在水上行走时，他完全确信并信任基督在一个非常可疑和危险的情况下保护他，他信任他，见马太福音 14:30-31。但当风开始刮起，风暴来临时，彼得的信心开始缩小，他的身体开始下沉，然后他呼喊：“主啊，救我，我就灭亡了。”我们的救主说：“你这小信的人哪，为什么疑惑？”这是要告诉你，一个人的信心需要进一步增加，因为你看到我们的救主指责他的信心小；不仅在习惯上虚弱，而且在适当的行为上也很小。 他开始在自己的说服力和信任上缩小，这被认为是他信仰的渺小；所以那两个去以马忤斯的门徒，他们悲伤地想到基督的死，并向耶稣抱怨，当他问他们为什么看起来如此悲伤时，他们告诉他原因，关于基督的死，他们说，我们本来相信这个人会拯救以色列；傻瓜们，心地迟钝啊，21、22 和 24 节，基督不应该受这些苦吗？为了向你们展示，即使是上帝自己的仆人，那些真正的信徒，在他们的信仰行为中仍然有一些需要补充的地方，他们的说服力和信任往往被压倒，以至于他们经常质疑自己信仰的主要原则和基础。 我们相信这就是他，但我们怀疑我们是否被欺骗了，上帝知道是否是他；但我们有充分的理由怀疑，因为他们认为弥赛亚应该永远活着，而现在他被钉在十字架上已经第三天了，我们相信这就是他，但现在他已经死了，躺在坟墓里这么久，所以我们对是否是他感到怀疑，因此在这方面需要增加信仰。

Fifthly, Faith had need to grow, even that faith which accompanies salvation, by which we believe on the name of Christ, not only thus far as hath been said, but had need to grow in the fruits of it, for many times though faith may have some strength and comfort, and put forth itself in some acts, yet notwithstanding it may sometimes fall out, and often doth, that even the faith of God's people is much intercepted from putting forth itself, in those lively fruits of faith which redound to the praise and glory of God, Gal. 5.6. Faith works by love; now you know what you have heard of the love of God's people, that they may depart from their first Love, yea so far depart from it, as that he may fall short of the performance of his first works of his faith and love together, Revel. 2.4, 5. Faith at the first was more abundantly fruitful then now it is, and so their first love was more abundantly fruitful unto good works, then now they are able to reach unto, but Chap. 2.19. it is said of the Thyatirans, their works was more at the last then they were at the first. It is a sign their faith was as much growing in fruitfulness as the other was decayed, so that something may be supplied to the faith of God's people, their faith and love, and the fruits thereof had need to be increased; so that this is not a vain end of John's writing to them that believe on his name, that they may believe, though they now believe, yet they had need to believe yet more, though it may seem to be a Tautologie, yet it is an evident truth.
第五，信仰需要成长，即使是伴随救恩的信仰，我们相信基督的名字，不仅仅是到目前为止所说的那样，而且需要在其果实中成长，因为有时候信仰可能有一些力量和安慰，并在某些行动中表现出来，然而，往往会发生，即使是神的子民的信仰也经常被阻碍，不能在那些活跃的信仰果实中表现出来，这些果实归功于神的荣耀，加拉太书 5:6。信仰因爱而活动；现在你知道你所听到的神的子民的爱，他们可能离开他们最初的爱，甚至远离它，以至于他可能无法完成他最初的信仰和爱的行为，启示录 2:4,5。起初的信仰更加丰富多产，他们最初的爱更加丰富多产，以至于现在他们无法达到，但在第 2 章 19 节中，提亚推喇人的行为比起初更多。 这是一个迹象，他们的信仰与其他人的信仰相比，不仅在结果上有所增长，而且在衰退上也有所增加，因此需要为上帝的子民的信仰、爱和其结果提供一些补充；所以约翰写给那些相信他名字的人的目的并不是徒劳的，他们可能已经相信了，但他们仍然需要更加相信，尽管这似乎是一种重复，但这是一个明显的真理。

Now then for further opening of this point, first to show you, that all which at this time hath been said, may be one reason of the point why John writes thus to them, which is taken from the defects that are found in the faith of all Believers, which it were meet and necessary should be supplied.
现在，为了进一步阐明这一点，首先要向你展示，这一切都可能是约翰这样写信给他们的原因之一，这个原因是基于所有信徒的信仰中存在的缺陷，这些缺陷应该得到补充，这是合适且必要的。

Reas. 2. It is taken from the marvelous power that is in this Epistle, and so in other Scriptures, to supply these defects that are thus wanting in our faith, whether in the object of it, or in whatever else; there is a marvelous power in the holy Scriptures to supply it all, and indeed the Scriptures are so carved out, and so dispensed, and when dispensed aright there is a mighty power in them to supply faith, and the defects of it in every Believer, The Scriptures are mighty through God, whether preached or read, or heard, or conferred upon, or meditated upon; for to my remembrance, the Scriptures are sanctified of God to none other use but to one of these five; the Word of God is mighty, and mighty to this end, that believing in the Word, whether preached, or heard, or read, or examining what you have heard, or meditating, or conferring upon it, there is a mighty power in the holy Scriptures to supply the faith of God's people.
2. 它源自这封书信中的奇妙力量，以及其他经文中的力量，来弥补我们信仰中的这些缺陷，无论是在对象方面还是其他方面；圣经中有一种奇妙的力量，能够弥补一切，事实上，圣经是如此精心雕刻和分发的，当正确分发时，它们有着强大的力量来补充信仰，以及每个信徒信仰中的缺陷。圣经是藉着上帝的大能而有力的，无论是被传讲、阅读、听闻、传授、沉思；因为据我记得，圣经被上帝分别为圣，只有这五种用途：上帝的话语是有力的，有力的目的是让人相信这话语，无论是被传讲、听闻、阅读、审查所听到的，还是沉思、传授；圣经中有一种奇妙的力量，能够补充上帝子民的信仰。

First, For Preaching, there is a mighty power in the Scriptures preached, for he writes these things that they may be preached, and to be read, and to make use of them in conference, and meditation, and in them all there is a mighty power. But first for preaching, Rom. 1.16, 17. The Gospel is the power of God to salvation, for therein is the righteousness of God revealed from faith to faith. By the Gospel of God preached, the Righteousness of God is revealed from faith to faith, to lead on believers to believe, and not to rest growing in believing, till they reach unto salvation; it is the mighty power of God to salvation, to everyone that believes, such a one, while he lives shall be of the thriving hand in faith. And when the Apostle prayed so earnestly, night and day to come again to the Thessalonians. Doth he not therein imply, though there may be a mighty power in the word read to increase faith where it is already wrought, yet his personal presence would help it much more, whether by conference or by preaching, and therefore he prays much to see them again. An evident argument, though the word read may be of much use to establish us; yet much more the personal presence, and conference and preaching of the Gospel of Christ, else that prayer of his had been something impertinent.
首先，对于传道来说，经文的传讲具有巨大的力量，因为他写下这些东西是为了让人们传讲、阅读，并在讨论、沉思中利用它们，而在这一切中都有巨大的力量。但首先是关于传讲，罗马书 1:16-17 说，福音是神的大能，能拯救人，因为在其中，神的义从信心显明出来，以信心为本，以信心为终。通过传讲神的福音，神的义从信心显明出来，引导信徒相信，并不停止在信仰中成长，直到达到救恩；这是神的大能，能拯救每一个相信的人，这样的人在活着的时候，将会在信仰中蓬勃发展。当使徒夜以继日地恳求能再次去见帖撒罗尼迦的人时，他难道不是在暗示，尽管已经有了增加信心的阅读神的话语的巨大力量，但他的亲自到场会更有帮助，无论是通过讨论还是传讲，因此他非常祈求能再次见到他们。 明显的论点，尽管阅读这个词可能对我们的确立有很大帮助；然而更重要的是基督福音的个人存在、交流和传讲，否则他的祈祷将变得无关紧要。

And so secondly, for conferring of the Scriptures, you know when the two Disciples were doubtful whether that was the Christ or no, Luke 24.21. our Savior doth not only reprove them for that doubtfulness, but he begins at Moses, and opened to them the things written in the Prophets, till in the end their hearts glowed and burned within them, and that was a furtherance of their faith, for then they presently ran to Jerusalem, and then they do not say, we trusted this was he, but they say, the Lord is risen indeed: In very truth without any further dissention, never distrusted it more, he is risen indeed, so that there is a mighty power in the word conferred upon, in private conference, and therefore they doubt no more of it: So that the word opened by way of conference made their hearts to burn within them, they do not call it preaching, but rather a private conference, an applying the Scripture to this point they stood need to be instructed in, and they go away with full resolution, the Lord is risen indeed.
所以第二点，关于圣经的授予，你知道当两个门徒对是否那位基督存有疑虑时，路加福音 24:21 中，我们的救主不仅责备他们的疑虑，而且他从摩西开始，向他们解释了先知书中的事情，直到最后他们的心中燃起火焰，这进一步加强了他们的信仰，因为他们立刻跑到耶路撒冷，他们不说，我们相信这就是他，而是说，主确实复活了：事实上，没有任何进一步的争议，再也不怀疑了，他确实复活了，所以在私下的交流中，授予的话语有着巨大的力量，因此他们不再怀疑。所以，通过交流方式打开的话语使他们的心中燃起火焰，他们不称之为传道，而更像是私下的交流，将经文应用到他们需要被教导的这一点上，他们带着坚定的决心离开，主确实复活了。

And you know the mighty power and use of the conference of Phillip with the Eunuch upon that conference, the Eunuch believed and was baptized, Acts 8.37. So that take the word preached, and there is a mighty power of God in it to lead a Christian man from faith to faith: And take the Gospel of God and confer about it, and it is a mighty power to increase faith, that believers may believe.
你知道腓利与太监的会议的强大力量和用途，太监相信并受洗，使徒行传 8.37。所以接受传道的话语，其中有上帝的强大力量，能引领一个基督徒从信心到信心的成长。拿起上帝的福音并讨论它，这是一种强大的力量，能增加信仰，使信徒们相信。

Thirdly, And so it is for the word read, another kind of dispensing this word, that is a special end of it, that by reading you might believe on the name of the Son of God, that is the next use of the Scripture, they which do read, shall by reading find their hearts confirmed, and established in the faith, John 20.30, 31. There is a mighty power of God that accompanies the word of God read, to strengthen men in the faith, that such as believe already, may believe more, and be established in their persuasion of the truth of God.
第三，同样适用于“读”的这个词，还有另一种传达这个词的方式，即它的一个特殊目的，通过阅读，你可以相信上帝之子的名字，这是圣经的下一个用途，那些阅读的人将通过阅读找到他们的心灵在信仰上得到确认和坚定，约翰福音 20:30-31。上帝的大能伴随着读经的话语，以加强人们的信仰，使那些已经相信的人可以更加坚信，并在对上帝真理的信念上得到巩固。

Fourthly, If you shall examine the things that you have heard, that is another use of the Scriptures, an examination of what you hear; go home and consider whether the things that have been taught were true or no: whether agreeable to the holy Scriptures or no; for a Preacher speaks not the express words of the Scripture, but comments and explications of the Scriptures, and therefore examine whether that which is delivered be agreeable to the Scriptures which are alleged for to prove the doctrine. We must make use of the Scripture as a rule to measure all the Sermon by we hear, whether it be of just length and breadth of God's word or no, as the balance of the Sanctuary, the two testaments be, and when you weigh what is said, then you are confirmed and established in it.
第四，如果你要审查你所听到的事情，那是圣经的另一个用途，审查你所听到的事情；回家后考虑一下所教导的事情是否真实：是否与圣经相符；因为传道人并不是直接引用圣经的文字，而是对圣经的评论和解释，所以要审查所传达的内容是否与用来证明教义的圣经相符。我们必须将圣经作为衡量我们所听到的所有讲道的准则，无论它是否符合上帝的话语的长度和广度，就像圣所的天平一样，两个约束是，当你权衡所说的话时，你就会得到确认和坚定。

Now this kind of making use of the Scriptures to examine what you hear, it is of special use to help forward the faith of such as do believe, yea, (and which is more) it may bring on men to believe, which it may be never did believe before, mightily stirred before, but believed not, till they go home and searched the Scriptures, seeing that which is spoken to be fully agreeable to the word of God, they have been brought on wonderfully to believe; famous is that of the Bereans, Acts 17.11, 12. they heard the word, and what he spake they received it gladly, they thought he spoke well, but they searched daily to see whether those things which were spoken were so or no, therefore see the blessing of God upon it, verse, 12. many of them believed, they received the word with reverence and did not cavil at it, but heard it patiently, and when they came at home conferred about it; and when upon examination they saw it was according to the Scriptures of the holy Prophets, when they saw, that what Paul preached was suitable to Moses and the Prophets, the blessing of God was great upon them, for the number of them that believed was not a few, to show you that a man that hath heard the word, and hath been stirred with what he heard, if he shall go home and consider and weigh well, and see how one thing bears witness to another, so as that the word preached, opens the word written; and the word written, confirms the word preached, then though before he was doubtful, as sometimes a godly man's heart may fail him in applying the word to himself, as Jacob's heart failed and he believed not, yet when he considered it, and saw what tokens of love was sent him, and laid circumstances together, then his spirit revived. So a man hears much, and something pertinent to him, yet his heart may fail him, and may have much ado to gather any comfort out of it, but when he considers things more privately and searches the Scriptures, upon examination, many a man believes the word, which before he was doubtful of. Repetition and examination of the word, is marvelously blessed by God to this end, to help forward our faith, it is of good use both to begin, and to increase faith; sometimes to work it, where it was heretofore wanting, much more to increase it where it was begun before, and therefore as we were begotten by the immortal Word of God; so no Word of God, being dispensed in any Ordinance of God, none of them but are of mighty use for the supplying our defects of faith, and to make us believe more.
现在利用圣经来审视所听到的内容，对于帮助那些已经相信的人的信仰有特殊的作用，甚至可以使人开始相信，可能以前从未相信过，尽管他们在听到之前可能已经被强烈地激动过，但直到回家查考圣经，看到所说的与上帝的话完全一致，他们才被奇妙地带到相信的境地；马其顿人行为可称赞，使徒行传 17 章 11、12 节，他们听到了这个道，欢喜领受，认为他说得好，但他们每天都查考圣经，看所说的是否如此，因此看到上帝的祝福在其中，12 节。 他们中的许多人相信，他们虔诚地接受了这个话语，没有对它提出异议，而是耐心地听着，并在回家后商讨。当他们经过检验，看到这是根据圣先知的经文时，当他们看到保罗所传讲的与摩西和先知们相符时，上帝的祝福临到了他们身上，因为相信的人数不少，这表明一个人听到了话语，并被所听到的所激励，如果他回家后仔细思考和权衡，并看到一件事情如何为另一件事情作证，以至于所传讲的话语开启了所写的话语，而所写的话语又证实了所传讲的话语，那么即使他之前有疑虑，正如一个虔诚的人在将话语应用于自己时可能会心灰意冷，就像雅各的心灰意冷，他不相信，但当他考虑到这一点，并看到被送给他的爱的迹象，并将各种情况放在一起，那么他的灵魂就会复苏。 所以一个人听到很多东西，其中一些与他有关，然而他的心可能会失败，可能需要很多努力才能从中获得任何安慰，但当他更私下地考虑事情并搜索圣经时，经过检查，许多人相信这个话语，而以前他们对此表示怀疑。重复和检查这个话语，是上帝奇妙地祝福我们的信心，它对于开始和增加信心都非常有用；有时候在以前缺乏信心的地方产生信心，更多地增加已经开始的信心，因此正如我们是由上帝的不朽话语所生，所以上帝的话语在上帝的任何仪式中传达，没有一个不是为了弥补我们信心的不足，使我们更加相信。

Fifthly, the Word also meditated upon, when a man hath heard it, and searched it, and believed it, read and conferred about it, or say none of these for the present, but whether these have gone before or no, for the present the very meditation of God's Word, which a man now takes into his mind as he is riding, or working; there is a mighty power in the Word, pondering upon it, and chewing of it, to make a man more rooted in it, more fruitful, and more comfortable in believing. This truth you see in Psal. 1.1, 2, 3. when a man meditates upon the Law of God day and night, he grows to more delight in it; one of these helps another, and what will be the fruit of it? He shall be like a tree planted by the rivers of waters, planted and rooted, and well-watered there, and he brings forth his fruit in due season, and whatsoever he doth shall prosper; not as planted in a dry Wilderness, but by the rivers of water, and that makes him not only well rooted, and grown tall, but it enables him to bring forth fruit in due season, and as for his leaf it withers not, neither Summers heat, nor Winters Frosts makes it to fall, but he still holds his greenness, and his fruitfulness, and he grows in all the graces of God which tend to the praise, and glory of his grace, and this is by reason of his delighting, and meditating in the Word of God, and thus you see the point opened.
第五，当一个人听到并搜索、相信、阅读和讨论上帝的话语时，上帝的话语也在思考。或者暂时不做这些，而是思考这些是否已经发生，但是现在，当一个人在骑马或工作时，将上帝的话语带入心中，这个话语有着巨大的力量，思考和咀嚼它，使一个人在信仰中更加扎根、更加多产、更加舒适。你可以在诗篇 1:1、2、3 中看到这个真理，当一个人日夜思考上帝的律法时，他会越来越喜爱它；一个帮助另一个，那么这将会有什么果实呢？ 他必像栽在溪水旁的一棵树，根深蒂固，得到充足的灌溉，他在适当的季节结出果实，他所做的一切都会成功；他不像栽在干旱的荒野，而是栽在溪水旁，这不仅使他扎根茁壮，而且使他能够在适当的季节结出果实，至于他的叶子，它不枯萎，无论是夏天的炎热还是冬天的寒冷都不能使它掉落，而是保持着绿意和结果，他在上帝的一切恩典中成长，这些恩典使他荣耀上帝的恩典，这是因为他喜爱并沉思上帝的话语，这样你就看到了这一点的含义。

Use 1. First then, you may from hence gather a sign of trial of your own faith, for if this be the Spirit of a godly Teacher to draw on those that are believers to believe; it is a good sign, as of a faithful Minister, so of a faithful Hearer, when he desires to supply the defects of his own and others faith; you see John, a faithful Minister to those Christians to whom he writes, he when he had brought them on to believe, and found faith wrought in their hearts, it was his care not there to leave them; he doth not say as some would, well, there is now truth of grace in them, and truth of faith, such faith as accompanies salvation; and now he that begun this work in them will finish it, and so leave them; and you say, now you need take no further care about them, but now they will do well enough; no, this is not the spirit of a faithful Minister of Jesus Christ, and it will be but uncomfortable to such Ministers, as think now they may be left to the wide world, they will shift anywhere, but where we see any seeds of faith begun, we must be desirous to increase it in ourselves, and ours; the Apostles themselves pray, Lord increase our faith, Luke 17.5. and so they desire to increase other men's faith, we had need grow fast this way if we would have a true sign of a lively faith, true and lively faith always desires to grow in itself, and it would cause the like faith also to grow in others, and therefore as you see faithful Ministers are thus desirous to grow themselves, and to cause others to grow, as Paul prays exceedingly night and day, to come to those whom he had taken pains withal, that he might make a supply of what was wanting in their faith, and as faithful Ministers must clothe themselves with this earnest desire, to be calling yet more and more upon believers, that such as do believe may believe yet more, and grow from faith to faith. Truly so godly Christians, look as Ministers are desirous to grow in their own faith, and to help on others, so in Christians, it is a true sign of faith, not to content ourselves in truth of faith, but to desire earnestly after growth in faith, had not they cause to pray that Paul might come among them again and help them? And therefore, doubtless this is that which every true believer hath respect unto, every faithful Christian prays for himself, Lord increase my faith, Lord help my unbelief, this is the prayer of every soul that comes to Christ, that though we have some measure of faith already, yet mixed with so much unfruitfulness, and unsettledness, and so many defects, that every Christian hath cause to pray, Lord help my unbelief; sometimes a man is hindered with offenses, and they are to be avoided, in which a man will not be able to put forth love unless he have a strong faith, and that was the reason why the Apostles prayed so earnestly Lord increase our faith, Luk. 17.5. for it was upon this occasion our Savior had been exhorting them, how to carry themselves in respect of offenses, if thy brother trespass against thee rebuke him, and if he repent forgive him, &c. Now they apprehended, it was a great work, they saw it was a great work to rebuke him, he had need have much faith before he can do that, but suppose upon that a man do humble himself, and repent, then for a man to forgive him, it requires a great faith to forgive a wrong, or an injury offered to us; but what if he come and offend me again, and again, seventy times seven times? why if he do, and say it repents me, thou shalt forgive him: Now when they hear this, that a man must be so free-hearted in forgiving wrongs and injuries done to themselves, they had need have a strong love, and strong love stands in need of a strong faith, to show you, that a man that shall have occasion to trade with his faith, and to live and walk by his faith, he shall have much need of the growth and increase of it, if it be but for the healing of offenses, many occasions and temptations may meet with us in the world, temptations from Satan, as well as from the world, 1 John 2.14. And if a man have strong enemies, he will stand in need of a strong faith, to cut asunder all the fiery darts of the Devil, Ephes. 6.16. Above all take the shield of faith. There is no man willing to go to the field with weak armor, he would if he could have armor of proof, such as might repulse a weapon or a dart cast against him, so a Christian he hath to fight against many enemies; And a shield covers his whole body, and so differs from a buckler, that covers but one part, but a shield covers the whole man stands upon the ground, and covers him all over, and now faith being such a shield, it is of mighty force, and is able to repulse all the fiery darts of the Devil, and all the rest of the enemies of their salvation, so that the servants of God, that know what use they have of their faith, they know they have need of the growth and increase of it.
首先，你可以从这里得出一个关于你自己信仰试验的迹象，因为如果这是一个虔诚的教师的灵，他会引导信徒去相信；这是一个好迹象，既是一个忠诚的牧师，也是一个忠诚的听众，当他渴望弥补自己和他人信仰的缺陷时；你看，约翰是对他写信的基督徒们的忠诚的牧师，当他带领他们相信，并发现信心在他们心中产生时，他不会抛弃他们；他不会像一些人那样说，好吧，现在他们里面有恩典的真理，有信心的真理，这种与救恩相伴的信心；现在开始这项工作的人会完成它，然后离开他们；你说，现在你不需要再关心他们了，但现在他们会做得很好；不，这不是耶稣基督忠诚的牧师的精神，对于那些认为现在他们可以被世界遗弃，他们会到任何地方去，但我们看到信仰的种子开始生长的地方，我们必须渴望在自己和我们的人中增加它；使徒们自己祈求，主啊，增加我们的信心，路加福音 17:5。 所以他们渴望增加其他人的信仰，如果我们想要真正活跃的信仰的真实标志，我们需要快速成长，真实而活跃的信仰总是渴望在自己内部成长，并且它也会引起其他人的类似信仰的成长，因此，正如你们所看到的忠诚的传道人渴望自己成长，并引起他人的成长，正如保罗夜以继日地祈祷，希望能够到达那些他曾经费心培养的人那里，以弥补他们信仰中所缺乏的东西，忠诚的传道人必须以这种热切的愿望来装饰自己，不断呼吁信徒，让那些相信的人能够更加相信，并从信仰到信仰中成长。确实，虔诚的基督徒，正如传道人渴望在自己的信仰中成长并帮助他人一样，在基督徒中，渴望信仰的成长是真实的标志，他们难道没有理由祈求保罗再次来帮助他们吗？ 因此，毫无疑问，这就是每个真正的信徒所关注的，每个忠实的基督徒为自己祈祷的事情，主啊，增加我的信心，主啊，帮助我的不信，这是每个来到基督面前的灵魂的祷告，尽管我们已经有一定的信心，但夹杂着太多的不结果实、不稳定和缺陷，每个基督徒都有理由祈求，主啊，帮助我的不信；有时候一个人会因为冒犯而受阻，这些冒犯是应该避免的，除非一个人有坚定的信心，否则他将无法展现爱心，这就是使徒如此热切地祈求主增加我们的信心的原因，路加福音 17:5。因为这是我们的救主在这个场合劝告他们如何对待冒犯的时候，如果你的弟兄得罪了你，责备他，他悔改了就要饶恕他，等等。 现在他们明白了，这是一项伟大的工作，他们看到了责备他是一项伟大的工作，他需要有很多信仰才能做到这一点，但是假设一个人谦卑自己，悔改，那么一个人原谅他，需要很大的信仰来原谅对我们造成的错误或伤害；但是如果他再次冒犯我，一次又一次，七十次七次呢？如果他这样做，并说我后悔了，你应该原谅他：现在当他们听到这个，一个人必须如此慷慨地原谅对自己犯下的错误和伤害，他们需要有强烈的爱，而强烈的爱需要强大的信仰，向你展示，一个人如果有机会用他的信仰进行交易，并凭借他的信仰生活和行走，他将非常需要它的成长和增长，即使只是为了治愈冲突，世界上可能会遇到许多机会和诱惑，来自撒旦的诱惑，以及来自世界的诱惑，约翰一书 2.14。如果一个人有强大的敌人，他将需要强大的信仰，来切断魔鬼的所有火箭，以弗所书 6.16。最重要的是要拿起信仰的盾牌。 没有人愿意穿着薄弱的盔甲去战场，如果他能够拥有坚固的盔甲，能够抵挡武器或飞镖的攻击，他就会这样做。同样，基督徒必须与许多敌人作战；盾牌覆盖着他的整个身体，与只覆盖一部分的小盾牌不同，盾牌覆盖着整个人站在地上，并且全身都被保护。现在，由于信仰是这样一面盾牌，它具有强大的力量，能够抵挡魔鬼的所有火矢，以及其他危害他们救赎的敌人，因此，神的仆人们知道他们对信仰的使用，他们知道他们需要信仰的增长和增加。

And so again, in regard of their daily employments, the just man lives by his faith, Rom. 1.17. Gal. 2.20. A man doth nothing Christianly and spiritually, but by his faith, now when faith must be the instrument to help us to work all our works spiritually, we had need to grow to some life and fruitfulness in faith, and if our faith be not fruitful, we shall make but hard work of our daily employments, how shall we depend upon God, and do all in the name of Christ, and do all in obedience to a commandment, and live by a promise, for God's presence and blessing in it? how shall a man do this if he have not faith, yea if he have not some dexterity of faith? A weak faith will then slug it, when a man stands in most need to use it: and therefore that a man may be ready to show his faith upon every occasion, in prayer in conference, in everything both concerning this life and another. A man had need of a great deal of faith, and therefore this is an evident sign that a man's faith is well wrought, a sound, and a lively faith, if it be a growing faith: But if you hear men saying, they thank God they have a strong faith, and they always believed on Christ; and fie upon them that do not, let me say, this is a presumption of faith, but is no faith, yea, it is the badge of the want of faith, when therefore you see the Apostle writes to them that believe, that they may believe more certainly, and more strongly, that is a true faith, and it will grow.
所以，就他们日常工作而言，义人凭着信心活着，罗马书 1:17，加拉太书 2:20。一个人只有凭着信心才能以基督徒和属灵的方式行事，现在当信心必须成为帮助我们在属灵方面工作的工具时，我们需要在信心中成长并结出果实。如果我们的信心没有结果，我们在日常工作中将会很辛苦，我们如何依靠上帝，并以基督的名义行事，并遵守诫命，并凭借应许而活，以得到上帝的同在和祝福？如果一个人没有信心，甚至没有一些灵巧的信心，他将无法做到这一点。当一个人最需要使用信心时，一个薄弱的信心将会懒散。因此，为了在每一个场合都能展示自己的信心，一个人应该准备好在祷告、交流中，以及关于这个生活和来世的一切事情中展示自己的信心。 一个人需要有很大的信仰，因此这是一个明显的迹象，表明一个人的信仰是经过良好铸造的、健全而有活力的，如果它是一个不断增长的信仰：但是如果你听到有人说，他们感谢上帝他们有坚定的信仰，他们一直相信基督；而对那些不相信的人表示鄙视，让我说，这是一种信仰的假设，但不是真正的信仰，是信仰缺乏的标志，因此当你看到使徒写信给那些相信的人，让他们更加确信、更加坚定地相信，那就是真正的信仰，它会不断增长。

Use 2, It serves to reprove the most sacrilegious and uncharitable faith of the Papists, that take away these writings from the people, John writes this Epistle to the intent, that believers may believe, you heard that the word dispensed in any ordinance is of mighty power to increase faith, where it is begun, and to beget it, where it is wanting. Take away reading of the Scriptures, and conference about them, and you take away all. And therefore an infidel practice to go about to take away the faith of God's Elect. God sent us the Scriptures to the end that we might believe, and if this be the nature of faith, to desire that themselves and others might grow in faith, what are they but Infidels in truth, who as much as in them lies lock up the Scriptures in a strange tongue, that the people may not understand what is read unto them, and as much as in them lies drives the Bibles out of their houses. And it is heretical presumption for such and such men to use the Scriptures, this is infidelity, and most sacrilegious to God: And it is likewise uncharitable and injurious to the faith of God's people.
用途 2，它用来谴责天主教徒最亵渎和不慈悲的信仰，他们从人民中夺走这些经文。约翰写这封书信的目的是让信徒相信，你听说过在任何仪式中传达的话语具有强大的力量，可以增加信仰，无论信仰已经开始，还是缺乏。去掉对圣经的阅读和对其的讨论，你就把一切都夺走了。因此，试图剥夺上帝选民的信仰是不信上帝的行为。上帝给我们圣经，是为了让我们相信，如果信仰的本质是渴望自己和他人在信仰上增长，那么那些尽力将圣经锁在陌生的语言中，使人民无法理解所读的内容，尽力将圣经赶出他们的家门的人，他们不过是真正的不信者，这是异端行为，对上帝来说是最亵渎的。这也是对上帝子民的信仰不慈悲和有害的行为。

An evident argument of infidelity, how can you charge the wisdom of God of more folly, and lightness? God sends his word to his servants, that they might be reading, and hearing, and conferring of it; and that by believing they might believe: These men to cast an imputation of folly upon God, they are afraid that God did not consider the danger of it, if believers should fall a reading, and poor tradesmen a conferring about the Scriptures, they are afraid they will be distempered with heresy, and so trouble the whole Church; do not they by so doing set the wisdom of God at naught, and show themselves sacrilegious against the truth of God?
不信的明显争论，你怎么能指责上帝的智慧更愚蠢和轻浮？上帝将他的话语送给他的仆人，让他们阅读、听闻和讨论；通过相信，他们可以相信：这些人却对上帝妄加愚蠢的指责，他们担心上帝没有考虑到这种危险，如果信徒们开始阅读，贫穷的商人们开始讨论圣经，他们担心他们会被异端扰乱，从而给整个教会带来麻烦；他们这样做不是在蔑视上帝的智慧吗？不是在对上帝的真理犯下亵渎吗？

Use 3. It may serve to exhort us all, since the holy ghost did write these things, to the intent that you that believe on the name of the Son of God might believe.
使用 3。这可能是为了劝告我们所有人，因为圣灵写下了这些事情，目的是让你们信靠上帝之子的名字而相信。

First, to you that believe, and then to you that believe not. You that have been diligent in hearing and reading the word, be diligent in it still, and make it a point of your Christian practice, not to fail to read some part of it every day, unless you be necessarily hindered, or if you have been necessarily hindered by business from reading, yet be sure nothing hinder you from meditating upon it, the blessed man meditates on God's word every night, and every day, & though he takes the shorter time to it, yet he must have some time for meditation upon the word, upon something he heard this day, or something he hath sometimes read, and you shall find a mighty power in it to fructify, as if you were planted by the Rivers of waters, for the spirit of God breathing in the word, and your hearts sucking it up, and by meditating upon it, you grow in more knowledge in the object of your faith, in the rootedness in the sense, and in the acts and fruits of your faith, and this by hearing, and reading, and meditating; read therefore, the King himself must do it daily, who hath more business than any man, Deut. 17.19. And if he do so, God will learn him the fear of his name; now if God will not excuse Kings, much less private men, who have less affairs then Kings have; and therefore be reading every day, and when you cannot read, be sure you meditate upon some part of God's Word, every day, and every night.
首先，对于相信的人，然后对于不相信的人。你们那些在听和阅读上勤奋的人，仍然要在这方面勤奋，并将其作为你们基督教实践的一部分，每天都要读一部分，除非你们有必要的阻碍，或者如果你们因为工作的必要阻碍而无法阅读，但一定要确保没有任何事情阻碍你们沉思，因为那蒙福的人每天夜里和白天都沉思上帝的话语，虽然他花的时间较短，但他必须有一些时间来沉思这个话语，沉思他今天听到的某些事情，或者他曾经读过的某些事情，你们将会发现其中有巨大的力量来使你们结出果实，就像你们被水河所栽种一样，因为上帝的灵在话语中呼吸，你们的心灵吸收它，并通过沉思，你们在信仰的对象、在感知的根深蒂固、在信仰的行为和结果方面都会增长更多的知识，而这是通过听、读和沉思实现的；因此，要读，就像国王自己每天都必须这样做一样，他比任何人都要忙，申命记 17:19。 如果他这样做，上帝会教他敬畏他的名字；现在如果上帝不会原谅国王，那么比国王事务更少的普通人更不会被原谅；因此，每天都要阅读，当你无法阅读时，确保每天每夜都要沉思上帝的话语的一部分。

As ever you desire to believe, use the means that you may believe, this being sanctified of God to that end, then be not you wanting to use it; and do not only so, but hear it likewise, and confer upon it, and search it daily whether it be true or no; use the means that God hath sanctified his Word to be dispensed in, and by which he will bless it to his people, and then you shall find this: In believing you shall believe, you shall grow from faith to faith, and from sense to sense, and in the fruits of faith till you be perfect in Christ Jesus: be diligent in hearing God's Word, for it is the mighty power of God unto salvation; and confer of it, there is a mighty power in the Word being conferred upon, take heed ye neglect not occasions in this kind, and search the Scriptures, and examine what you hear, and you will find a mighty power in it to increase faith; Since therefore God hath given you his Word, and shed abroad the water of his Spirit, to run through every line of the Scriptures, so that the more you shall read, and hear, confer, and meditate, and search the Scripture, the more you shall find the life of faith increased in you; and therefore you must not wonder if you see Christian men that neglect these duties, complain of the deadness of their hearts. Doest thou doubt in thy persuasion, is thy confidence mixed with much diffidence? then ask thy heart this question; Whether hast thou used the Scriptures for those ends God hath appointed them, and hast thou been diligent in conferring about them, and searching of them, whether what is delivered be suitable to them or no, and meditated of them, and brought them home to thy house, and compared them together, and meditated upon them day and night, and taken times to chew and digest them? If thou hadst done thus, then thou wouldest have believed more assuredly; but if we be negligent in any of these kinds, then wonder not, if we take away bodily food, we take away bodily heat, take away the fuel that nourishes faith, and then it must needs grow weak and infirm. And therefore as you desire to grow in believing, be diligent in these duties, that you may believe on the name of Christ, and in believing may believe much more. And for you that do not believe savingly, whose faith will not put you in possession of eternal life, though this Scripture was not so much written for your use and benefit, as for them that already believe, yet since there is no means to come to faith but by the Word, be not you wanting, as ever you desire to come to that faith which accompanies salvation; be not wanting diligently to hear the Word of God, and confer about it with those that believe already, Faith comes by hearing, Rom. 10.17. and it is the mighty power of God to salvation. Be glad of any opportunity to hear the Word, and wait at the posts of wisdoms gates, Prov. 8.34, 35. He that findeth me findeth life, the promise is very plain, waiting daily at my gates. Implying, that in hearing we shall find him, and in finding Christ we shall find life; be diligent therefore to hear, and when you have heard it go home, and search whether it be true or no; and if you have liberty be doing this often, be conferring about it, as you can have any opportunity; God hath sanctified these Ordinances to this end. Be diligent in inquiring after wisdom, after Christ in the Scripture; there is a treasure lies, dignity for it and you shall have it, especially if with all these you join humble and hearty prayer to God for a blessing upon all these Ordinances, for 1 Tim. 4.5. they are all sanctified by the Word, and Prayer, and Prov. 2.2, 3. God would have you to use Prayer, entreat him to open your eyes and hearts, that you may believe and obey, and that no Ordinance might be in vain to you, but might profit by them all, and might grow up in believing.
随你的意愿相信，使用这些方法让你相信，这是上帝为此目的而神圣化的，所以你不应该不使用它；不仅如此，还要听从它，研究它，并每天搜索它是否真实；使用上帝神圣化的话语传达的方式，他将以此祝福他的子民，然后你会发现：相信中你会相信，你会从信心到信心，从感觉到感觉，从信心的果实中成长，直到在基督耶稣里完全；勤奋地听上帝的话语，因为它是上帝的大能，使人得救；研究它，话语被传达时有着巨大的力量，要小心不要忽视这方面的机会，搜索圣经，审查你听到的，你会发现其中有巨大的力量来增加信心；因此，既然上帝给了你他的话语，并且倾注了他的灵的水，流淌在圣经的每一行中，所以你越多阅读、听、研究、沉思和搜索圣经，你就会发现信心的生命在你里面增长；所以，如果你看到 忽视这些责任的基督徒抱怨自己的心灵死寂。你对自己的信念是否存在疑虑，你的信心是否充满了不确定性？那么问问你的心灵这个问题：你是否按照上帝所指定的目的使用了圣经？你是否勤奋地研究和探索它们，看所传达的内容是否与圣经相符？你是否默想并将其带回家中，将它们进行比较，并日夜默想？你是否花时间咀嚼和消化它们？如果你这样做了，那么你会更加坚信；但如果我们在这些方面疏忽了，那么不要奇怪，如果我们拿走了身体的食物，我们就会剥夺身体的热量，剥夺滋养信仰的燃料，那么信仰必然会变得虚弱和不稳定。因此，如果你希望在信仰上有所增长，就要勤奋地履行这些责任，这样你就能相信基督的名，并在信仰中更加坚定。 对于那些没有真正相信的人，他们的信仰不能使你拥有永生，尽管这段经文并不是为了你们的利益而写的，而是为了那些已经相信的人，但既然没有其他途径可以通过神的话语来获得信仰，你们也不要缺乏，只要你们渴望拥有与救恩相伴随的信仰，就要勤奋地听神的话语，并与那些已经相信的人商讨。信仰是从听道而来的，罗马书 10:17。它是神的大能，能够拯救人。要乐意听神的话语的任何机会，并等候在智慧之门口，箴言 8:34,35。寻找我就是寻找生命，这个应许非常明确，每天等候在我的门口。这意味着在听道中我们将找到他，在找到基督中我们将找到生命；因此要勤奋地听，听完之后回家，搜索它是否真实；如果你有机会，经常这样做，与人商讨。神已经使这些仪式成圣，目的就是这样。 勤于追求智慧，追求圣经中的基督；其中蕴藏着宝藏，尊贵的是你将拥有它，尤其是如果你将谦卑而真诚的祈祷与上帝的祝福结合在一起，因为提摩太前书 4:5 告诉我们，这些仪式都是通过神的话语和祈祷得以圣化的，箴言 2:2,3 也告诉我们，神希望你使用祈祷，恳求他打开你的眼睛和心灵，使你能够相信和顺从，使任何仪式对你都不会徒劳无功，而是能从中受益，并在信仰中不断成长。

SERMON XIV. - 1 JOHN 5.14, 15.
讲道第十四篇 - 约翰一书 5:14, 15.

And this is the Confidence that we have in him, that if we ask anything according to his will, he heareth us.
这就是我们对他的信心，如果我们按照他的意愿祈求什么，他就会听到我们。

And if we know that he heareth us whatsoever we ask, we know that we have the petitions that we desired of him.
如果我们知道他无论我们求什么都会听到，我们就知道我们已经得到了我们向他所求的。

IN the former Verse the Apostle described to us, the main scope of his writing this Epistle, which was partly, that Believers might know that they did believe, and partly that they might believe on the name of the Son of God.
在前一节中，使徒向我们描述了他写这封书信的主要目的，一方面是为了让信徒知道他们确实相信，另一方面是为了让他们相信上帝之子的名字。

Now in this latter end John aims at in writing this Epistle, he exhorts Believers to embrace it by three several Motives in the verses following, the 14, 15, 16. verses.
现在在这封书信的结尾，约翰写这封书信的目的是鼓励信徒们通过接受这封书信，他在接下来的 14、15、16 节中提出了三个不同的动机。

[Motive. 1] The first Motive is taken from the confidence of such as believe on him for salvation, for the obtaining of their Petitions, This is the confidence that we have in him; meaning, we that believe on his name, that if we ask anything according to his will, he heareth us.
[动机 1] 第一个动机来自那些相信他能拯救他们、能实现他们的祈求的人的信心。这是我们对他的信心；意思是，我们相信他的名字，如果我们按照他的意愿祈求任何事情，他会听到我们的。

[Motive. 2] Secondly, Another motive or benefit that flows from this, is this; That if we know he heareth us, we know we have the things that we asked of him.
动机。其次，另一个动机或好处是这样的：如果我们知道他听到了我们的请求，我们就知道我们得到了我们所要求的东西。

[Motive. 3] Thirdly, here is likewise added another motive taken from the prevalency of his Prayers with God in such a point, as wherein of all others we may find this comfort; and that is, look as by believing on the name of Christ, we shall find comfort in respect of our everlasting estate; so we shall find this further benefit, that if we see any Brother, which hath sinned a sin, that is not unto death, not a deadly sin, that is, not the sin against the Holy Ghost, so mighty and prevalent shall our prayers be with God, that in case we believe on the name of Christ, and ask pardon of sin for our brothers offense, God will give him life; so that if we believe on his name, our prayers shall be heard, and they have a prevailing power with God to obtain at his hands the pardon of all our brothers sins, that have not sinned unto death.
动机。第三，这里还添加了另一个动机，即他的祈祷在上帝面前的显著性，这一点在所有其他方面都能给我们带来安慰；就像我们相信基督的名字一样，我们将在永恒的状态上找到安慰；同样，我们还将获得进一步的好处，即如果我们看到任何一个兄弟犯了一种不至于死亡的罪，不是致命的罪，也就是不是亵渎圣灵的罪，那么我们的祈祷在上帝面前将是如此强大和有效，以至于如果我们相信基督的名字，并为我们兄弟的过错请求宽恕，上帝将给他生命；所以，如果我们相信他的名字，我们的祈祷将被听到，并且它们在上帝面前有着强大的力量，能够获得他的宽恕，即我们所有未犯致命罪的兄弟的罪过。

The Doctrines hence are these:
因此，这些教义是：

Doct. 1. First, That a prayer that is made well, never speeds ill.
首先，一个祈祷如果做得好，就不会带来坏的结果。

Or thus: A prayer that is made according to God's will, is ever granted according to our will; or, as the Apostle saith, according to our desire, verse 15.
或者这样说：根据上帝的旨意所做的祈祷，将会按照我们的意愿得到应允；或者，正如使徒所说，根据我们的愿望，见第 15 节。

Doct. 2. Secondly, Such as believe on the name of Christ for salvation, may be confident, and certain of the hearing and granting their petitions.
相信基督的名字能够得救的人，可以对他们的祈求得到听取和应允感到自信和确定。

Doct. 1. A prayer made according to God's will, shall be granted according to our will.
根据上帝的旨意，所做的祈祷将会按照我们的意愿得到应允。

For so saith the words of the Text, If we ask anything according to his will, he heareth us. We praying according to God's will, shall find acceptance according to our will. Notable is that speech of encouragement and acceptance of our Savior to the woman of Syrophenitia, Matth. 15.28. O woman great is thy faith, be it unto thee even as thou wilt. She had prayed, as Christ would, according to God's will, and she received answer according to her desire. As if a man that did believe, and had a spirit of Prayer, and had learning to pray according to God's will, he might be able to carve for himself in the treasures of God's goodness, as if God would let him into the chamber of his presence, of his grace and favor, and bid him take what he will, take for himself and his friends, and for his brethren as he will.
因为圣经上这样说：“我们若照他的旨意求什么，他必听我们的。”我们按照上帝的旨意祈祷，就会得到我们所愿的接纳。值得注意的是，我们的救主对希腊妇人的鼓励和接纳的话语，马太福音 15 章 28 节：“妇人，你的信心是大的，照你所要的，给你成全了。”她按照基督的意愿祈祷，得到了她所渴望的答案。就像一个相信并具有祷告精神，并学会按照上帝的旨意祷告的人，他可以在上帝的恩慈宝库中为自己开辟道路，好像上帝会让他进入他的同在、恩典和喜悦的宝座，并告诉他随心所欲地取走他所愿的，为自己和朋友，为他的弟兄们取走他所愿的。

For opening of this point observe thus much; First, let us see what it is to pray according to God's will; and then secondly, what is the ground of the point.
对于这一点的开启，要注意以下几点：首先，让我们看看按照上帝的旨意祷告是什么；其次，这一点的基础是什么。

For the first, to pray according to God's will, are contained in that Phrase, and yet divers things besides those are comprehended in it.
首先，根据上帝的旨意祈祷，这句话中包含了一些内容，除此之外还包括其他各种事情。

First, when he saith, according to his will, it implies first, That we pray for such things as God wills, such things as are not according to his secret will, for so we cannot guide our actions, for secret things belong to the Lord our God; but of things revealed, it is according to his revealed will, and it implies, that we should ask him nothing but what he gives us Commandment to ask, all that he commands us to do, as to ask that we may ask, and for that we are to pray for expressly; As for the glory of his Name, the coming of his Kingdom, and the building up of his grace in any, the doing of God's will, for our daily bread, &c. These are the things he hath given us warrant to pray for.
首先，当他说“根据他的意愿”时，首先意味着我们祈求神所愿意的事情，即不是根据他的秘密意愿的事情，因为我们无法引导我们的行动，因为秘密的事情属于我们的主耶和华；但对于启示的事情，它是根据他的启示意愿的，并且意味着我们只应该求他给我们命令去求的事情，他命令我们做的一切，比如求我们可以求的事情，以及我们明确要为之祈祷的事情；比如他的名的荣耀，他的国度的来临，以及他在任何人身上的恩典的建立，为了完成神的旨意，为了我们的日常食物等等。这些都是他给我们祈求的授权。

Secondly, According to God's will, this is evident; That whatsoever we ask, we should ask it with submission to the will of God; so our Savior saith, Matth. 26.39. He asked that which was a lawful thing, and yet because he would not trench upon that which might cross the will of his Father, he would not put forth any the least affection of his soul to the over-ruling the Counsel of God, and therefore he expresseth himself thus; Nevertheless, not my will, but thy will be done. So that whensoever we ask anything that is lawful, it must be with subjection of our own wills to the will of God. But for more full clearing of this point see it thus enlarged.
其次，根据上帝的旨意，这是显而易见的；无论我们要求什么，都应该以顺服上帝的旨意为前提；正如我们的救主所说，马太福音 26 章 39 节。他所要求的是合法的事情，然而因为他不愿触犯他父亲的意愿，他不愿意表达出对上帝决策的最微小的感情，因此他这样表达自己；然而，不是我的意愿，而是你的意愿成全。因此，无论我们要求什么合法的事情，都必须将我们自己的意愿屈服于上帝的旨意。但为了更充分地阐明这一点，请看以下详细说明。

First, a man is said to pray according to God's will, either partly as his will is expressed in his Word, and partly the will of God, expressing the work of the Spirit in the heart of a Child of God, for both these are effectual in every prayer that is made according to God's will.
首先，据说一个人根据上帝的旨意祈祷，既根据上帝的话语表达的旨意，又根据上帝的旨意表达在神儿女的心中的圣灵的工作，因为这两者在每一次按照上帝的旨意祈祷的时候都是有效的。

First, according to his will expressed in his Word; therein God requires that we should pray only for such things as are lawful, and such as therein he hath commanded us to ask, that we may do them. Notable is that example in Psal. 119.4, 5. Thou hast commanded us to keep thy Commandments diligently; and in the next verse see what is his request, O that my ways were directed to keep thy Statutes; look whatsoever God commands us to do, we have warrant to pray for that, we must pray for things lawful, and only for such.
首先，根据他在圣经中表达的意愿；在其中，上帝要求我们只为合法的事情祈祷，并且他在其中命令我们去求的事情，我们才能去做。值得注意的是诗篇 119:4、5 中的例子。你曾命令我们要殷勤遵守你的诫命；在下一节中，看看他的请求是什么，哦，但愿我的行径指引我遵守你的律例；看到上帝命令我们做什么，我们就有权利为此祈祷，我们必须为合法的事情祈祷，只为这样的事情。

Secondly, Whatsoever we pray for, we must pray in the name of Christ, John 16.22, 23. he makes a large promise to such as so ask in his name, verse. 23, 24. Whatsoever you shall ask the Father in my name he will give it you. This God requires, that we should put up all our petitions in the name of Christ.
其次，无论我们祈求什么，我们必须以基督的名义祈祷，约翰福音 16 章 22、23 节。他对那些以他的名义如此祈求的人作出了很大的承诺，23、24 节。你们无论向父亲以我的名求什么，他都会给你们。上帝要求我们以基督的名义提出所有的祈求。

Now to ask in the name of Christ doth require the exercise of two graces.
现在以基督的名义询问需要运用两种恩典。

First, He that shall ask in the name of Christ, implies the asking of it in humility; whatsoever we ask in humility, and lowliness of spirit; that is, to ask in the name of Christ; and that will evidence and put forth itself in three or four several acts in every prayer that is made according to God's will, and put up in the name of Christ.
首先，以基督的名义祈求的人，意味着以谦卑的心态祈求；无论我们以怎样的谦卑和谦逊的心灵祈求，那就是以基督的名义祈求；这将在每一次按照上帝的旨意并以基督的名义祈祷的祷告中表现出来，并通过三到四个不同的行动来证明自己。

First, A prayer made in the name of Christ is made with this humility, whereby we acknowledge ourselves less than the least of all God's mercies, as Jacob doth acknowledge, Gen. 32.10. He was less than the least of all the mercies he had already received. And therefore if God should never grant him more mercy, he could not but acknowledge he had done abundantly more for him already then he had deserved; he prays not in his own name, but in the name of another; and no man can pray in the name of Christ, but he must pray in humility, he must have no confidence in his own worth.
首先，以基督的名义祈祷是出于谦卑，我们承认自己比上帝的一切怜悯都更加微不足道，就像雅各在创世记 32 章 10 节中所承认的那样。他比自己已经得到的一切怜悯都更加微不足道。因此，即使上帝永远不再赐予他更多的怜悯，他也不得不承认上帝已经为他做了丰盛超过他所应得的事情；他不是以自己的名义祈祷，而是以别人的名义；没有人能以基督的名义祈祷，而不谦卑，他不能对自己的价值有任何自信。

[Act. 2] Secondly, he must pray in the sense of his own insufficiency, so much as to think a good thought, much less to make a good prayer, 2 Cor. 3.5. Rom. 8.26. This is humility and self-denial, when a man comes before God, and acknowledgeth his own unworthiness to ask any mercy of God, and confesseth his own unableness to ask any blessing according to God's will.
[第二行动] 其次，他必须以自己的不足为感，以至于连想一个好念头都困难，更别说做一个好的祷告了，哥林多后书 3:5，罗马书 8:26。这是谦卑和自我否定，当一个人来到上帝面前，承认自己不配向上帝求任何怜悯，并承认自己无法按照上帝的旨意祈求任何祝福。

[Act. 3] Thirdly, A man asks in humility, when he puts up his petitions with submission to God's will, he desires not that God would satisfy him in any lust, but only grant him the things that are expedient for him, so far as may stand with the good pleasure of his heavenly Father, and no further. Matth. 26.39.
[第三幕] 第三，一个人谦卑地请求，当他以顺从上帝的旨意提出祈求时，他并不希望上帝满足他的任何私欲，而只是希望上帝赐予他对他有益的事物，只要这符合他天父的喜悦，而不再进一步。马太福音 26 章 39 节。

[Act. 4] Fourthly, There is another act of humility, to bend the heart of a man to make use of no mediation in prayer, but only the mediation of the Lord Jesus Christ; you read of a pretended humility, a voluntary humility, consisting in the worship of Angels, Col. 2.18. They thought themselves not worthy immediately to rush into Christ's presence, but rather entreat the Angels, to intercede the Father for them; but it is counterfeit humility, and such men are puffed up with a fleshly mind in their voluntary humility; it shows, that it is a vain pride of heart, to express more baseness and meanness of spirit then God requires, and is but a counterfeit humility.
[第四行动] 第四，还有一种谦卑的行动，就是使一个人的心不依赖任何中介来祷告，而只依赖主耶稣基督的中介；你在歌罗西书 2:18 中读到了一种假装的谦卑，一种自愿的谦卑，包括崇拜天使。他们认为自己不值得直接进入基督的面前，而是恳求天使为他们向父祈求；但这是假冒的谦卑，这样的人在他们自愿的谦卑中心存肉体的傲慢；这表明，表达比上帝要求更多的卑贱和卑微的精神是一种虚荣的骄傲，只是一种假冒的谦卑。

Now to pray in the name of Christ, is not only to pray in humility, but also to pray in faith, and these acts of faith you have in all the prayers that you put up to God according to his will.
现在以基督的名义祈祷，不仅是谦卑地祈祷，也是以信心祈祷，你在所有按照神的旨意向神祈求的祷告中都有这些信心的行为。

First, Faith directs you to pray only unto him, upon whom you have believed, Rom. 10.14. We only believe on God the Father, and on his Son Jesus Christ, and the blessed Spirit, and therefore upon the Lord; Faith only directs us to call; he teacheth us not to pray to our Mother, as the Papists do; nor to our Brethren, and Sisters, as the Papists do to the Saints and Angels, but only to the Father; that is the voice of faith, Gal, 4.5, 6. Rom. 8.15. The Spirit helps us to cry, Abba father.
首先，信仰指引你只向你所信仰的那位祈祷，罗马书 10 章 14 节。我们只相信上帝父、他的儿子耶稣基督和圣灵，因此只向主祈祷；信仰只指引我们呼求；他教导我们不要像天主教徒那样向我们的母亲祈祷，也不要像天主教徒那样向圣人和天使祈祷，而只向父祈祷；这是信仰的声音，加拉太书 4 章 5、6 节，罗马书 8 章 15 节。圣灵帮助我们呼喊：“阿爸，父啊。”

[Act. 2] Secondly, It is the nature and work of faith in every prayer, it doth guide the heart of a man to look unto God with some kind of child-like confidence, repairing to him as a Father; such as by faith believe on the name of the Son of God, they come to God in their prayers, as to their Father, John 20.17. And it is the nature of faith to cry out as Thomas did, My Lord, and my God, John 20.28. So that this is another work of faith, that whenever you come into God's presence, to ask anything at his hand, you come to him as to your Father, he knows what you want better then you can ask, and is more willing to grant whatever is meet for you, then yourselves can desire to come to God as our heavenly Father, through Jesus Christ, is an act of faith, he is so well acquainted with us in him, that himself loves us, Joh. 16.26, 27. So that to pray in faith, is to come to God as the Father of our Lord Jesus Christ, and through him a Father also to us, abundant in goodness and in truth; a Father that is great in counsel, and excellent in work; that hath compassion of his own Children, and will therefore perform that which seems good in his sight.
[第二幕] 其次，每一次祈祷中，信仰的本质和作用是引导人的心灵以某种孩子般的信心仰望上帝，将自己归向他，如同信靠上帝之子的名字的人，他们在祈祷中来到上帝面前，如同来到自己的父亲面前（约翰福音 20 章 17 节）。信仰的本质是像托马斯一样呼喊：“我的主，我的神！”（约翰福音 20 章 28 节）。因此，这是信仰的另一个作用，无论何时你进入上帝的面前，向他祈求什么，你都要以他为父亲来到他面前，他比你更清楚你的需求，更愿意赐予你所需要的，他比你自己所能期望的更愿意来到上帝面前，以我们的天父的身份，通过耶稣基督，这是信仰的行为，他在基督里与我们如此亲近，以至于他自己爱我们（约翰福音 16 章 26-27 节）。因此，以信心祈祷，就是以我们的主耶稣基督的父亲身份来到上帝面前，通过他也成为我们的父亲，丰盛地赐予我们善良和真实；他是伟大的谋士，工作卓越；他怜悯自己的儿女，因此他会成就在他眼中看来是美好的事情。

[Act. 3] Thirdly, Another act of faith, and that is for a man to come truly cleaving to the Lord Jesus Christ, not to stand upon demurs, and disputes, whether we had best cleave to God, and whether we had best do such or such things, and so be almost Christians; for if we so come, we cannot receive anything at the hands of God, I am. 1.5, 6, 7, 8. A wavering minded man is unstable, &c. This is one, and a principal part of the meaning of it; he speaks of such a kind of wavering faith, as whereby a man is <H&G> a heart, and an heart; he hath a mind to draw near to Christ, and to become a servant of Christ, and yet withal a mind to be hankering after some sinful lust or other which takes up his mind, and which his soul lusteth after; and therefore he is unstable in all his ways; sometimes he is for God, and sometimes for himself, ever halting between God and the World; but let such men think they shall not receive anything at the hands of God, this should have been in the second place.
[第三幕] 第三，另一个信仰的行动，就是一个人真正依附于主耶稣基督，不去纠结争论，是否最好依附于上帝，是否最好做这样或那样的事情，从而成为几乎是基督徒；因为如果我们这样来，我们就不能从上帝那里得到任何东西，雅各书 1:5、6、7、8。一个心思不定的人是不稳定的，等等。这是其中一个，也是主要的意思之一；他谈到了这样一种摇摆不定的信仰，通过这种信仰，一个人既有心意接近基督，成为基督的仆人，又有心意追求某种罪恶的欲望或其他占据他心思的事物，他的灵魂渴望；因此，他在一切事情上都是不稳定的；有时他是为了上帝，有时他是为了自己，总是在上帝和世界之间犹豫不决；但让这样的人想一想，他们将不会从上帝那里得到任何东西，这应该是第二个地方。

[Act. 4] Fourthly, Faith hath respect unto this; to believe that what we have asked according to God's will, he will undoubtedly give it us, Mark 11.24. Believe that you shall receive, and you shall receive it; meaning, so far as you have commended your Petitions to God, in the name of Christ, with subjection to the will of your heavenly Father; believe it, that God hath respect to your poor estate, and he will do for you what you desire, yea even in those things wherein he seems to delay an answer; but in the meantime, for your part make account your prayers are heard, in that very blessing you desire, for God doth wisely ponder, not only the hearts of the sons of men, but all the words of their lips, and he knows the meaning of the spirit in the hearts of his children.
[第四章] 第四，信心对此有所关注；相信我们根据上帝的旨意所请求的，他必定会给予我们，马可福音 11:24。相信你将会得到，你就会得到；意思是，只要你以基督的名义，顺服于你天父的旨意，将你的祈求交托给上帝，相信上帝会关注你的困境，并且会为你做你所期望的事情，甚至在他似乎拖延回答的事情上；但与此同时，你要认为你的祷告已经被听到，在你所渴望的祝福中，因为上帝不仅明智地权衡人子的心，也知道他们口中的一切话语，他了解他儿女心中的意思。

And though we must express ourselves in words, in our desire of this and that blessing, yet God looks principally at the grounds of our desires, and wherefore we desire to obtain the blessing: What it is, that moves us to have a desire after such and such a mercy, and observing well the bias of our hearts in such requests, he doth in this respect constantly hearken to his servants, and fails not to grant us the things we ask, even when he seems to deny us, Heb. 5.7. he speaks of the prayer of Christ, he was heard in what he desired.
虽然我们必须用言辞表达自己对这个和那个祝福的渴望，但上帝主要关注我们渴望获得祝福的动机和原因：是什么促使我们渴望某种怜悯，仔细观察我们心中对这些请求的偏向，他始终倾听他的仆人们的请求，并在我们所求的事物上不断给予我们，即使他似乎拒绝了我们，希伯来书 5:7 中提到了基督的祷告，他在所求之事上得到了回应。

What was he heard in? why, he prayed, that if it were possible the cup might pass from him. And was he heard in this? did not he drink it to the very dregs? did he not taste of God's deepest displeasure? and how is he then said to be heard? why the Father did consider what it was that his Son did desire, which was principally that God's will might be done, and not his own.
他听到了什么？为什么他祈祷，如果可能的话，让这杯离他远去。他在这方面被听到了吗？他不是喝下了它直到底吗？他不是尝到了上帝最深的不悦吗？那他为什么被说成被听到了呢？因为父亲考虑了他儿子的愿望，这主要是希望上帝的旨意能够实现，而不是他自己的意愿。

And God's will being done, Christ's desire, being that God's will might be done, he was heard in the thing he desired. And again, he was heard in the thing so far as it concerned himself, as to be saved from that which he feared; that though he did drink of the cup, yet he should be saved from being overwhelmed by those fears, which his soul trembled at, and groaned under, and pressed him heavily, even unto the very death, though not from tasting of them, yet from being overwhelmed of them, and he was supported in them, so that Christ's main end being the doing of his fathers will, and the redemption of mankind, in these things, he was graciously heard: And so Moses, he prayed that if it might be God's will, he might go over Jordan, and see that good land, his end was to see that good land. Well, God said in displeasure, he should not go over, and yet in mercy he answers his request, for his desire was to see that good land. Now God could make him see that good land, & never carry him over Jordan, and he shows him all the land of Canaan: all the coasts of Israel from the one end thereof to another, God so strengthened his sight this way, as one would not have thought it credible, but that God was able to grant him his desire, and strengthened him beyond what he desired, so shall you observe God's manner of dealing with his servants, if we be content to pray according to the will of God, and bow our spirits to ask nothing but what is lawful, and with submission to God's will, and run to God as our heavenly father, in the name of Jesus Christ; and look at him as one more ready to give, then we to ask, then make account God will ponder all the petitions of your souls, and weigh well what you have said, and he knows what you aim at in asking this, and that blessing: and though he may seem to defer it, he better knows your need of it, then yourselves do, and when he seems most to cross it, then doth he most abundantly answer it.
上帝的旨意得以实现，基督的愿望是上帝的旨意能够实现，他在所渴望的事情上得到了回应。再者，他在与自己有关的事情上也得到了回应，从而被拯救免于他所害怕的事情；尽管他喝了那杯，但他被拯救免于被那些使他的灵魂颤抖、呻吟和沉重压迫的恐惧所淹没，甚至直到死亡，尽管他无法免于尝试这些恐惧，但他免于被这些恐惧所淹没，并在其中得到了支持，因此基督的主要目的是完成他父亲的旨意和拯救人类，在这些事情上，他得到了慈悲的回应。同样，摩西祈求上帝的旨意，他可以过约旦河，看到那美好的土地，他的目的是看到那美好的土地。上帝不悦地说他不能过去，但出于怜悯，他回应了他的请求，因为他渴望看到那美好的土地。 现在上帝可以让他看到那片美好的土地，却不带他过约旦河，他向他展示了迦南的全部土地：以色列的所有边境，从一个边到另一个边，上帝如此加强了他的视力，以至于人们不会认为这是可信的，但上帝能够满足他的愿望，并超出他的期望加以加强，所以你们要观察上帝对待他的仆人的方式，如果我们愿意按照上帝的旨意祈祷，并屈服于祈求合法的事情，并顺服于上帝的旨意，并以耶稣基督的名义奔赴上帝，将他视为一个更愿意给予的人，而不是我们要求的人，那么请相信上帝会仔细考虑你们灵魂的所有祈求，并且会仔细权衡你们所说的话，他知道你们在祈求这个祝福时的目的，尽管他可能会推迟，但他比你们自己更了解你们的需要，当他似乎最反对时，他最丰富地回应了你们的祈求。

Moses said, the Lord was angry with him, and would not hear him, and yet he did hear him; he limited God to a means to show him that good land, but he need not appoint God a course: Moses knew hot how he should see it, unless he went over, but God knew how he should see it; So that even those prayers, with which God seems to be angry, in regard of some infirmity, that God may see in our prayers, yet this we are to make account of, that even then, when God is displeased with our poor petitions, even then doth he answer them most graciously, Deut. 3.23, 25, 26. God was wroth with me, and would not hear me, And he said speak no more to me of that matter. It was a marvelous strange kind of expression of God's fatherly counsel to Moses: that when he is angry with some weakness in our prayers, and some unworthiness in us to desire, or have, this or that; see his carriage: Moses his words provoked God, and therefore, because he desires to go over Jordan to see that good land; God was wroth, and God would not have him go, and yet he should see it, he should have as much as he desired, but into the Land he should not go; so that come with that confidence in prayer, that though our prayers be such as for which God may be angry with us, yet many times God hears those prayers, and answers them in mercy, far beyond what we could have thought; for Moses saw as much of it as could be seen, and he could not have seen so much of it if he had gone over Jordan, as he did then see. Consider therefore, God marks the very bent of my soul, and desire in every petition I put up, and therefore observing what I desire, he will accordingly grant either the thing I desire according to my desire, or that which I aim at in my desire, and this is a glory to the name of Christ, whatsoever we should ask in our own names would be thrust out of heaven; yet this magnifies the name of Christ, that a Christian soul believing on his name, and laying hold upon him, and cleaving to him, and shall come to God, as believing that God is more ready and able, and willing to grant, then we to ask, and that he will grant us the very petition that we desire; this doth magnify the name of the Lord Jesus Christ, and this is to pray according to God's will, as expressed in his Word.
摩西说，上主对他发怒，不肯听他的话，然而他确实听了他的话；他把上帝限制在一种方式上，以向他展示那片美好的土地，但他不需要指定上帝的方式：摩西不知道他该如何看到那片土地，除非他过去，但上帝知道他该如何看到那片土地；因此，即使那些祈祷，上帝似乎对其中的某些软弱感到愤怒，上帝可能在我们的祈祷中看到，但我们要明白，即使上帝对我们可怜的祈求感到不满意，他仍然非常慈悲地回应它们，申命记 3 章 23、25、26 节：上帝对我发怒，不肯听我，他说不要再对我提起那件事。 这是上帝对摩西父亲般的指引的奇妙表达：当他对我们的祈祷中的某些脆弱和我们对某事物的渴望或拥有的不值得时感到愤怒时，看看他的态度：摩西的话激怒了上帝，因此，因为他渴望过约旦河去看那片美好的土地；上帝发怒了，上帝不希望他去，但他仍然会看到它，他会得到他所渴望的一切，但他不能进入那片土地；所以要怀着对祈祷的信心，即使我们的祈祷可能会惹怒上帝，但很多时候上帝会听到这些祈祷，并以超乎我们想象的怜悯回应；因为摩西看到了他能看到的一切，如果他过了约旦河，他就不会看到那么多了。 因此，请考虑，上帝洞察我灵魂的真正倾向和每个祈求的愿望，因此，他会根据我所期望的，要么按照我的愿望给予我所期望的事物，要么按照我愿望中的目标给予我，这是对基督的名字的荣耀。无论我们用自己的名字祈求什么都会被驱逐出天堂；然而，这样赞美基督的名字，一个信靠他名字的基督徒灵魂，紧紧依靠他，并且坚信他，当我们来到上帝面前时，相信上帝更愿意、更有能力、更愿意给予，而我们更愿意祈求，他会给予我们我们所期望的祈求；这是赞美主耶稣基督的名字，这就是根据上帝在他的话语中表达的旨意祈祷。

But now in the second place, there is something in our prayers made according to the will of God, as is expressed in the spirit of him that prays, for this you shall find ordinarily in Scripture, that men that pray, pray in the spirit, Jud. 20. Praying in the Holy Ghost; and Eph. 6.18. Pray in the spirit; And you know what the Apostle saith in that well known place, Rom. 8.26, 27. We know not what to pray for, nor how to pray as we ought, but the Spirit helpeth us, &c. God searcheth the heart especially in prayer, he knows the meaning of the Spirit, for he maketh requests according to the will of God, that is the words of the text; so that if you would ask how we may pray according to the will of God? look what is revealed in the breathings of the Spirit, which marvelously declares itself in the wrestling, and longing desires that it puts up to God, Psal. 119. My soul longeth and breatheth after thee; and it lets us know what the will of God is, and for that the Spirit helps us to pray.
但是现在，在第二个方面，我们的祈祷是按照上帝的旨意而做的，正如祈祷者的灵魂所表达的那样。你通常会在圣经中发现这一点，祈祷的人是在灵里祷告的，如士师记 20 章所说：“在圣灵里祷告”；以弗所书 6 章 18 节也说：“靠着圣灵，随时多方祷告”；你也知道使徒在罗马书 8 章 26-27 节中所说的：“我们不知道当怎样祷告，只是圣灵亲自用说不出来的叹息替我们祷告。那察看人心的，晓得圣灵的意思，因为圣灵照着上帝的旨意替圣徒祈求。”上帝特别在祷告中察看人的心，他知道圣灵的意思，因为圣灵是按照上帝的旨意祈求的，这就是经文中的话；所以，如果你想知道我们如何按照上帝的旨意祷告，就要看圣灵在祷告中所启示的内容，它通过向上帝奋力争战和渴望的愿望，奇妙地表达了自己，诗篇 119 篇说：“我的心渴想你，如同干旱之地无水的时候。”它让我们知道上帝的旨意，并且圣灵帮助我们祷告。

Now to open this a little; First, you shall discern the will of God by the breathing of the Spirit, first when the Spirit helps us to pray feelingly, and sensibly for those blessings that we stand in need of, when the Spirit doth lift up our hearts, and reach after those mercies we stand in need of, in some feeling and sensible manner. The will of God is revealed in the breathing of the Spirit, that stretches forth itself in such a humble and faithful manner, as that the soul is very sensible of its need of it, we pour out our souls before God, for what we stand in need of in feeling desires, and this good Hannah expressed in her prayers, 1 Sam. 1.15. I am a woman of a sorrowful spirit, I have poured out my soul before the Lord. To show you, there was an inward sensible work of the Spirit of God in her heart that did enlarge her, not so much to pour out words, as sighs, and groans; this feeling power of the Spirit doth mightily express what the will of God is that we should ask, this is according to the will of God, according to what you read, Isaiah 26.9. With my spirit within me will I seek thee early; my spirit within me, that is to say, he speaks as if there were a spirit within his spirit; besides the inclination God had given and wrought in him to the ways of grace, and besides, his soul that did animate his body, the Spirit of God within him; with that spirit will he seek God early in prayer, the spirit will inwardly be working, and turning him towards God; so then, this is the first thing wherein God reveals his will to us, and we pray in the spirit; which we do, when we pray in the sense and feeling of our own wants of those blessings we want at God's hand, that is, by a certain strength, greater than any of our own spirits can reach forth themselves unto; the Spirit of God comes, and helps us to wrestle with God, with sighs and groans that cannot be expressed; that we think more then we speak, and we speak more than we thought of.
现在稍微解释一下；首先，你应该通过圣灵的呼吸来辨明上帝的旨意，当圣灵帮助我们有感觉地、有意识地为我们所需要的祝福祷告时，当圣灵抬举我们的心灵，渴望我们所需要的怜悯时，以某种有感觉、有意识的方式，上帝的旨意就在圣灵的呼吸中显露出来。圣灵以如此谦卑和忠诚的方式伸展自己，以至于灵魂非常明显地感觉到自己的需要，我们以感觉的渴望向上帝倾泻我们的灵魂，这正如哈拿在她的祷告中所表达的，撒母耳记上 1 章 15 节。我是一个忧伤的灵魂，我在主面前倾泻我的灵魂。这表明，在她的内心中，上帝的圣灵有一种内在的、有感觉的工作，使她扩大，不仅仅是倾泻言辞，而是叹息和呻吟；圣灵的这种感觉力量强烈地表达了我们应该祈求的上帝的旨意，正如你在以赛亚书 26 章 9 节所读到的那样。 我将早早地寻求你，我的灵魂深处；我的灵魂深处，也就是说，他说得好像他的灵魂里有一个灵魂；除了上帝赐予和在他身上创造的对恩典之道的倾向之外，还有他的灵魂使他的身体有生命的灵魂，上帝的灵在他里面；他将用那灵来早早地寻求上帝，灵将内在地工作，并将他转向上帝；所以，这是上帝向我们启示他的旨意的第一件事，我们在灵里祷告；当我们在感受到自己需要上帝的祝福时，以一种超越我们自己灵魂所能达到的力量，也就是上帝的灵来帮助我们与上帝摔跤，用无法表达的叹息和呻吟；我们思考的比我们说的多，我们说的比我们思考的多。

Secondly, besides this, this spirit helps us to pray unto God with fervency, and heat of spirit, so much as that in such a case as this we strive with God in our prayers, and wrestle with him; The effectual fervent prayer of the righteous availeth much, Jam. 5.16. When the Spirit of God helps us to fervency, to cry to God, and to be earnest with him in that regard, and not to give him over, and comes from a sensible want of the blessings we stand in need of, and that makes us go out of ourselves to God, for the mercy that is according to the will of God, and this in Scripture is called wrestling, and striving with God, Rom. 15.30. when you grow sensible of your own danger, and you strive with him for the blessing; this is to express fervency of spirit, and this was commended in Jacob, that he wrestled with God, Gen. 32.24, 26. which is expounded, Hos. 12.4. that he prayed and wept; his wrestling was chiefly in prayer with tears, that God would be merciful to him in this case.
其次，除此之外，这种精神帮助我们以热切和热情的心向上帝祈祷，以至于在这种情况下，我们在祷告中与上帝争斗，与他搏斗；义人切实诚心的祈祷大有功效，雅各书 5.16。当上帝的灵帮助我们热切地向上帝呼求，并在这方面对他真诚，不放弃他，并且出于对我们所需要的祝福的明显渴望，使我们离开自己去求上帝的怜悯，这在圣经中被称为搏斗和与上帝争斗，罗马书 15.30。当你意识到自己的危险，并为祝福与他争斗；这就是表达精神的热切，这在雅各布身上得到了称赞，他与上帝搏斗，创世记 32.24, 26。这被解释为他祈祷和哭泣；他的搏斗主要是在祷告中含泪，求上帝在这种情况下怜悯他，何西阿书 12.4。

Thirdly, We pray then in the spirit when we also persevere in prayer, for that is also requisite in all the Petitions we put up; our Savior put forth a Parable for this very end, that men should pray constantly, and never be weary, Luk. 18.1. Pray upon all occasions for everything that you stand in need of, and never give over till you be heard and answered, and the Parable teacheth thus much from the unjust Judge; Shall a sinful mortal man be moved with importunity, and shall not God arise, and be moved for those poor souls that cry unto him night and day? yes doubtless, though you may think God is not sensible of your prayers, but he rests himself quietly in heaven, and remains in fullness of glory, who is blessed forever in himself, and will not trouble himself with such poor requests as yours is; but let me tell you, this woman did not so much trouble the Judge here, nor could be more troublesome to him, then a poor Christian is to God, that wrestles with him in prayer: God cannot be quiet in heaven for such a soul, but in the end he must rise and satisfy its desire; so you have the like, Luk. 11.8. to 13. If you continue knocking he will rise, and so will your heavenly Father do for you much more, so as that though God might seem to be asleep, and rest himself satisfied in that blessed estate he enjoys in another world, and no more regard things below then men asleep, yet if you continue knocking and begging, you will disturb his peace, till he arise and show mercy to you, and this he speaks after the manner of men, to show you, that he doth as unfeignedly, and as deeply take to heart the desires of your souls, as any of you can do one of another; and therefore be constant and persevering in prayer, and never give over; when we have a good petition in hand never give over, when we pray for pardon of sin, or for peace of conscience, or for strength of grace for ourselves or for others, when we pray for the healing of our souls, or our bodies, for the Church or Common-wealth, whatsoever we have in hand, if the Spirit of God do but move us this way, it is for us never to give over until God show mercy to us in someone kind or other, that we may see our requests was not neglected, Ephes. 6.18. Watch thereunto with perseverance, verse. 19. where you see what course God would have his Servants to take, take this course, ever follow God, watch night and day, and never give over till he bless you and yours, until he bless Magistrates, give Ministers a door of utterance, that they may speak savingly, and powerfully to the souls of their Hearers, so as that as it were you may weary God, and prevail with him to arise, and give you your desire. Wherefore is it think you that Christ calls prayer knocking? but for this very end, to manifest unto us, that when we continue praying we continue knocking, and we make as a loud noise at Heaven gates, as any man that knocks at your house doors, and God so esteems the nature of prayer, Matth. 7.7. For to him that knocketh it shall be opened. So that if God do but give us hearts to knock, and to be instant and constant in prayer, for that is knocking, if we be fervent and persevering in prayer, and spring from our feeling and sense of want of the blessing, and what comfort it would be to us to obtain it, and give him no rest until we receive at his hands what we ask of him; to him that thus knocketh it shall be opened. So did the Woman of Syrophenitia, she knocked hard at our Savior's door of mercy, have pity, have mercy upon me; and when at the first Christ answers her not a word, she then cries out again, Lord help me; and when thereupon he tells her, he was not sent to her, but to the lost sheep of the house of Israel: Did she then leave off? No, she would not be put off, when he then told her, it was not meet to take the children's bread and to cast it to dogs; She said, Truth Lord, but yet the dogs eat the crumbs that fall from the table; Why then saith our Savior, be it unto thee even as thou wilt. Like as a man that is weary of a Petitioner. As if he should say; Why, if thou beest so importunate that thou wilt have no denial, if it must be so, why go thy way, and be it unto thee even as thou wilt. And when God gives us so to pray as not to give over, we may know for a certain, God intends to give us a gracious answer in all the desires of our souls, and this is to pray according to God's will.
第三，当我们坚持祷告时，我们也要以灵里祷告，因为这也是我们提出的所有祈求所必需的；我们的救主为此提出了一个比喻，要人们不断祷告，永不厌倦，路加福音 18 章 1 节。在一切需要的时候，为一切事情祷告，直到你被听见和回应，这个比喻从不义的法官那里教导了这一点；一个有罪的凡人会因为坚持不懈而被感动，难道上帝不会起来，为那些日夜向他呼求的可怜灵魂感动吗？毫无疑问，尽管你可能认为上帝对你的祷告没有感觉，但他在天上安静地休息，享受着充满荣耀的丰满，他永远是有福的，他自己不会因为你的这些可怜的请求而烦恼；但是让我告诉你，这个妇人在这里并没有给法官带来太多麻烦，也不能比一个在祷告中与上帝搏斗的贫穷的基督徒给上帝带来更多麻烦：上帝不能在天上安静下来，对这样的灵魂，最终他必须起来满足它的愿望；所以你在路加福音 11 章 8 节到 13 节中也可以找到类似的教导。 如果你继续敲门，他会起来，你的天父也会为你做更多的事情，尽管上帝可能看起来像是在睡觉，在另一个世界中满足自己的幸福状态，不再关心下面的事情，就像人们在睡觉一样，但如果你继续敲门和乞求，你会打扰他的平静，直到他起来并向你施以怜悯，他这样说是为了向你们表明，他对你们灵魂的渴望是真诚而深切的，就像你们中的任何一个人对另一个人一样；因此，要坚持不懈地祈祷，永不放弃；当我们手中有一个好的请求时，永不放弃；当我们祈求赦免罪孽，或平安的良心，或自己或他人的恩典之力，当我们祈求我们灵魂或身体的医治，为教会或国家，无论我们手中有什么，如果上帝的灵只是引导我们这样做，我们就永远不应该放弃，直到上帝以某种方式向我们施以怜悯，让我们看到我们的请求没有被忽视，以弗所书 6:18，要用坚持不懈的祷告警醒，第 19 节。 你看到神希望他的仆人采取什么行动，就采取这种行动，始终跟随神，日夜警醒，永不放弃，直到他祝福你和你的家人，直到他祝福官员，给予牧师开口的机会，使他们能够有力地对听众说话，以至于你几乎使神厌倦，并劝说他起来，给予你所求的。你认为基督为什么称呼祷告为敲门呢？正是为了向我们显明，当我们继续祷告时，我们就在继续敲门，我们在天堂的门前发出的声音，就像有人敲你家门一样响亮，而神也如此看重祷告的本质（马太福音 7:7）。因为凡敲门的，就给他开门。所以，如果神只是给我们敲门的心，并且坚持不懈地祷告，因为这就是敲门，如果我们在祷告中热切而持久，并源于我们对祝福的需要的感受和意识，以及获得它将给我们带来的安慰，直到我们从他那里得到我们所求的，那么凡是这样敲门的，门就给他开了。 所以，西罗腓尼基的妇人也是如此，她大声敲打我们救主怜悯之门，求你怜悯我；起初基督对她不作任何回应，她又大声呼喊，主啊，帮助我；于是他告诉她，他不是被派来为她服务，而是为以色列家失丧的羊；她会放弃吗？不，她不愿意被拒绝，当他告诉她，把孩子的饼扔给狗是不合适的时候；她说，是的主，但是狗也吃从桌子上掉下来的碎屑；那么我们的救主为什么说，就照你的意愿吧。就像一个厌倦了请愿者的人。好像他在说：嗯，如果你如此坚持不懈，不愿接受拒绝，如果必须如此，那么你走吧，就照你的意愿吧。当上帝让我们如此祈祷，不放弃，我们可以确定，上帝打算在我们灵魂的一切渴望中给我们一个恩慈的答案，这就是按照上帝的旨意祈祷。

Now to speak of the second part of the Doctrine, and that is the reason why a prayer thus made is ever granted, pray well, and speed well.
现在谈论教义的第二部分，也就是为什么这样的祈祷会被实现，祈祷得好，就会顺利。

[Reas. 1] First, because in praying according to God's will, God doth but fulfill his own will in fulfilling yours; as this is the will of God, that all those things that are lawful for us to ask, and expedient for us, it is his will that we should pray for them; it is God's will, that we should pray with submission to God's will, that we should pray humbly and feelingly, and constantly; now if we have prayed according to the will of God, then his will must needs be done; and his will is, that now our wills should be fulfilled. This reason is taken from the faithfulness of God in the promise, and from the suitableness of God's will to ours, when we so pray.
[Reas. 1] 首先，因为按照上帝的旨意祈祷，上帝只是在实现自己的旨意同时也实现了你的愿望；因为这是上帝的旨意，我们可以祈求的所有合法和有益的事情，上帝希望我们为它们祈祷；上帝希望我们以顺服上帝的旨意祈祷，以谦卑、真切和持续的心态祈祷；现在，如果我们按照上帝的旨意祈祷，那么他的旨意必然会实现；他的旨意是，现在我们的意愿应该得到满足。这个理由是基于上帝在应许中的忠诚和我们祈祷时上帝的旨意与我们的旨意相符。

[Reas. 2] Secondly, It is taken from the mighty power of the name of Christ, whensoever we use his name in prayer, not in lip labor; but when we pray in sense of our own unworthiness, and in some measure of Child-like confidence, the prayers that we now make is the prayer of Christ, and him the Father heareth always, Jo. 11.42. Now if Christ give us to use his name, look whatever petition we put up, and use his name in it, it is now the prayer of Christ; for look as if any of you should send your child or servant to any of your neighbors to desire such or such a favor from them, you send them, but the petition is yours; they desire it in your name, and if you send him, and bid him use your name, and then you are sure it will be granted; and if he should deny your child or servant of such a petition that he asks in your name, in denying him he denies you, so that God cannot deny the petition you ask in Christ's name; for him he heareth always, and all such petitions he hath promised to hear. The word of promise you heard before, and it is full to this purpose, Joh. 16.23. Verily, verily I say unto you; He takes his own truth to witness it, as a solemn asseveration: Whatsoever ye shall ask the Father in my name he will give it you. And therefore, Ask in my name that you may receive. If therefore the Lord Jesus Christ do but give us this encouragement, that we faithfully give up ourselves to become his, and in sense of our own unworthiness to ask anything at God's hands. And we come to the Father as being set a work by Christ, and beseech him to answer us in this and that mercy, and cannot give over till he receive our prayers, and reach us an answer of them, then the promise stands good, Ask and you shall receive.
[Reas. 2] 其次，当我们在祈祷中使用基督的名字时，它来自于基督名字的强大力量，不是嘴唇上的劳动；而是当我们在自己的不配和某种程度上的孩子般的信心中祈祷时，我们现在所做的祈祷就是基督的祈祷，他的父亲总是听从的，约翰福音 11:42。现在，如果基督让我们使用他的名字，无论我们提出什么请求，并在其中使用他的名字，那么现在就是基督的祈祷；就像如果你们中的任何人派你的孩子或仆人去你的邻居那里请求某种恩惠，你派他们去，但请求是你的；他们以你的名义请求，如果你派他去，并告诉他使用你的名字，那么你肯定它会被允许；如果他拒绝你的孩子或仆人以你的名义提出的请求，他就拒绝了你，所以上帝不能拒绝你以基督的名义所请求的祈祷；因为他总是听从的，并且他已经应许听从所有这样的祈祷。你之前听到了应许的话，它对此有充分的说明，约翰福音 16:23。 我实在地告诉你们：他以自己的真理作证，作为庄严的断言：你们无论向父亲以我的名求什么，他都会给你们。因此，以我的名求，你们就会得到。如果主耶稣基督只是鼓励我们忠诚地奉献自己成为他的人，并且在自己的不值得感中向上帝祈求任何事情。我们以基督的命令来到父亲面前，并恳求他在这个和那个怜悯中回应我们，直到他接受我们的祈祷并回答我们，那么这个应许就是有效的，求就必得。

[Reas. 3] Thirdly, It is taken from God's acceptance, not only of Christ, but of the Spirit, the Holy Ghost also; for that is much to be considered, for there is no prayer that is so wrought in this sort, nor any prayer thus put up, in sense, and feeling, and breathing of the Spirit in the name of Christ; but it is the prayer of the Holy Ghost himself, and God that knows the meaning of the Spirit, he hearkens to all the requests of the Spirit, Rom. 8.26, 27. The Spirit itself makes intercession for us, so that these prayers are not only received and gratified, because they are put up in the name of Christ, but also because the Spirit itself makes intercession for us, according to the will of God; and God knows the meaning and voice of his own Spirit, God knows that without this we could never be fervent for any spiritual blessing, according to the will of God; our dead hearts would soon make dead work of it, if there were no spirit in our prayer but our own, if our flesh be weak we shall soon have done, and therefore when God sees us pray thus feelingly, & are not willing to leave him till he answer us in our desires, then God knows, there is a mighty power of a spirit that speaks in us, and God cannot deny the intercession of his spirit.
[Reas. 3] 第三，这是来自上帝对基督的接纳，也是对圣灵的接纳；这一点需要深思，因为没有任何一种祷告能像这样被圣灵以基督的名义感受、体验和呼吸；这是圣灵自己的祷告，上帝知道圣灵的意思，他倾听圣灵的所有请求，罗马书 8:26-27。 圣灵本身为我们代祷，使这些祷告不仅因为奉耶稣的名而被接纳和满足，而且因为圣灵本身按照上帝的旨意为我们代祷；上帝知道自己的圣灵的含义和声音，上帝知道如果没有这个，我们永远无法为任何属灵的祝福热切祷告；如果我们的祷告中只有我们自己的灵而没有圣灵，我们冷漠的心很快就会使这成为一项无效的工作；如果我们的肉体软弱，我们很快就会放弃；因此，当上帝看到我们如此真切地祷告，并且不愿意离开他，直到他按照我们的愿望回应我们时，上帝知道，在我们内心中有一股强大的灵的力量在说话，上帝不能拒绝他的灵的代祷。

And further to strengthen this point, Christ himself tells us, that he will pray in our behalves for us; for the Lord Jesus Christ himself sits at God's right hand making intercession for us, John 16.26. At that day ye shall ask in my name, and I say not unto you that I will pray the father for you, for the father himself loveth you, because you have loved me, &c. And the Apostle sweetly expresseth how the Lord Jesus prays for us, Rom. 8.34. Who is he that condemned, it is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us, so that the Lord Jesus Christ takes up our prayers, as our mediator: As the great master of Requests, and he dresses and perfumes them from all that sinful frailty, and coldness that usually accompanieth our prayers, he perfumes with the merits of his own sufferings, and so presents them before the father with his own worth in his sight, and so they come to be accepted in the sight of God, so you read Rev. 8.3. howsoever that may be verified in some type of Christ on earth, yet especially it is meant of Christ in heaven, he perfumes the prayers of the Saints, and expresseth his own will to the father, as beseems the majesty of the Son of God: And as a Mediator, he perfumes our unsavory prayers, and presents them to his father, so as they become accepted in his sight.
为了进一步加强这一观点，基督自己告诉我们，他将为我们代祷；因为主耶稣基督坐在上帝的右边为我们代求，约翰福音 16.26。到那日，你们要奉我的名祈求，我并不对你们说，我要为你们求父，因为父自己爱你们，因为你们已经爱我等等。使徒甜美地表达了主耶稣为我们祈求的方式，罗马书 8.34。谁能定我们的罪呢？有基督耶稣已经死了，而且从死里复活，现今在上帝的右边，也替我们祈求。所以，主耶稣基督接纳我们的祷告，作为我们的调解人：就像众多请求的大师，他从我们祷告中除去所有罪恶的脆弱和冷漠，用他自己受苦的功德来香气托付，这样在父神面前以他自己的价值呈现，从而在上帝面前获得悦纳，正如你在启示录 8.3 中所读到的。 无论在地上的基督的某种形式如何验证，尤其是指天上的基督，他使圣徒的祈祷馨香，向父亲表达自己的意愿，正如神的儿子的威严所应该的。作为调解者，他使我们无味的祈祷馨香，并将它们呈现给父亲，使它们在他的眼中获得接纳。

As if an elder brother should set a child one of his younger brethren to get his father a posy of flowers, and the child out of ignorance, should gather some weeds and put in it: And the elder brother gathers out the weeds, and sprinkles the flowers, and then presents them in the child's name to the father. So doth Christ to us, while we gather up Petitions here and there, and as we think for the best, and some truth and work of grace there is in them, yet some weeds of sinful folly, then Christ takes them out of our hands, and pulls out the weeds, and sprinkles them with the blood of his cross, and the merit of his sufferings, what he hath done and suffered for us. And so by this means it is not possible that our prayers should be rejected.
就像一个哥哥让他的弟弟给父亲采一束花一样，弟弟由于无知，采集了一些杂草放进去。哥哥将杂草取出，洒上鲜花，然后以弟弟的名义将它们呈给父亲。基督对我们也是如此，当我们在这里和那里收集祈祷时，虽然我们认为这是最好的，其中有一些真理和恩典的工作，但也有一些罪恶的愚蠢，然后基督从我们手中取走它们，拔掉杂草，并用他十字架的血和他受苦的功绩洒上它们，他为我们所做和所受的。因此，我们的祈祷不可能被拒绝。

Use 1. It may serve to teach us all, As ever we desire, we or ours might speed well, so to learn to pray well. No one can speed ill, that can pray well.
使用 1. 它可能用来教导我们所有人，正如我们所期望的那样，我们或我们的人可能会顺利地前进，以便学会好好祈祷。那些能够好好祈祷的人，不会遭遇不幸。

If you can but pray, you need ask no more for you and yours. If you or yours can pray well, they have enough; let them but speak, and speed; pray, and have; seek, and find. Oh woman be it unto thee, even as thou wilt! In such a case, God will accept you so far, as to carry you in among the treasures of his grace, the storehouse of his mercy, and there for to fill you with what you would have. And bring but your desires large enough; and open your mouths wide enough, and he will fill them. The woman was to blame she borrowed no more vessels, so long as you have but a mouth to pray; especially, a heart open and enlarged to desire much at God's hands, you shall need no more mercies but this, you have enough: If God give you a heart to pray, you want nothing.
如果你能祈祷，你和你的人就不需要再求什么了。如果你或你的人能够祈祷得好，那就足够了；只要他们说出来，就会得到；祈祷，就会有所得；寻找，就会找到。哦，女人，愿上帝按照你的意愿赐予你！在这种情况下，上帝会接受你，将你带入他恩典的宝库，他怜悯的仓库，并满足你的愿望。只要你的愿望足够大，张开你的嘴巴足够大，他就会满足你。这个女人应该受到责备，她没有借更多的器皿，只要你还有一个祈祷的嘴巴，尤其是一个向上帝渴望得到更多的心，你就不需要更多的怜悯，你已经足够了：如果上帝给你一个祈祷的心，你什么都不缺。

And therefore of all blessings, beg this blessing, That you may learn to pray, you shall need no more mercy for this nor another World. I pray you consider what I have said in this behalf. Do but observe,
因此，关于所有的祝福，祈求这个祝福，这样你就能学会祈祷，你将不再需要这个世界或其他世界的任何怜悯。请你考虑我在这方面所说的。只需观察，

First, Take heed you be not of a double mind; of a wavering mind, James 1.6. take heed of wavering. That is when a man halts between two opinions; When he knows not whether he had better cleave to God or to the World: loath to deny himself, and yet would be somebody: But if a man be of a wavering mind, let not such a man think he shall obtain anything at the hand of God; he must be of such a mind and heart, as by which he must cleave fast to the Lord.
首先，当心你不要心思不定；当心犹豫不决的心思，雅各书 1.6。当心犹豫不决。这是指一个人在两种观点之间犹豫不决；当他不知道是更应该依附上帝还是世界：不愿意否定自己，但又想成为某个人：但是如果一个人心思不定，不要让这样的人认为他会从上帝那里得到什么；他必须有这样的心思和心意，以便他能坚定地依附于主。

As Barnabas, exhorted them with full purpose of heart to cleave to the Lord, Acts 11.21. and if so with full purpose of heart you cleave to the Lord, you do pray in some measure of faith: And then may you sooner learn what God hath commanded you to do, Psalm. 119.4, 5. And this you shall find of much consequence, that according as we hearken to God's commandments, so God hearkens to our requests, look with what ear you listen to him, with the same ear he listens to us: If he see that we give up ourselves to observe every word of God, then shall we never be confounded. If God see you have a tender heart, to all his commandments, he will have as tender a respect to all your desires. And therefore be careful, as first to grow to a free-hearted giving up yourselves to Christ, so listen duly to what God commands, and then God will have a tender respect to everyone of your petitions; when this is your first aim, then may you have respect to other things, God will then satisfy your souls in revealing to you his granting of all your petitions.
巴拿巴以全心全意的劝告他们要紧紧依附主，使徒行传 11.21。如果你也以全心全意紧紧依附主，你就会以某种程度的信心祷告：然后你会更早地了解上帝吩咐你做什么，诗篇 119.4, 5。你会发现这非常重要，根据我们听从上帝的诫命，上帝也会听从我们的请求，你用什么样的耳朵听他，他也用同样的耳朵听我们：如果他看到我们全心全意遵守上帝的每一个话语，我们就永远不会被困惑。如果上帝看到你对他的每一个诫命都有一颗温柔的心，他也会对你的每一个愿望给予同样温柔的尊重。因此，要小心，首先要自由地将自己奉献给基督，然后要认真听从上帝的吩咐，那么上帝将对你的每一个祈求给予温柔的尊重；当这是你的首要目标时，你可以关注其他事情，上帝将满足你的灵魂，向你显明他对你所有祈求的应允。

Use 2. Of Comfort to every soul, that hath given up itself to Christ, and do thus call upon his name, this is the confidence all such have, they shall be satisfied according to their wills, many a soul that hath received a spirit of prayer, is many times much discouraged: And what is the matter? Why, this and that I have prayed for, but my faith is faint within me for want of the thing I desire; Why, but be not discouraged, heaven and earth shall fail, but the word of God shall never fail, do but consider what it is thou hast asked, and know there is no prayer of thine, but it stands upon record in heaven, and God waits and stays but for a fit and seasonable time. Notable is that speech in Daniel, At the beginning of thy supplication, the commandment went forth, It was sent forth to grant thee thy request but it was hindered so many days, that it could not be done till now, from the beginning the prayer was heard, and the answer was decreed, but it must have a time to be wrought, Dan. 12.10. Look as you see a man that makes a petition to a King; the King grants the Petition the same day it is asked, but it must pass from the privy Seal to the great seal, and so be a good while before the business be gone through with; truly so, the first day that any soul seeks to God in Christ, for any blessing, God hears in heaven, only it must pass through the hands of some Angels, they must see it done, means and creatures must be wrought upon, something must be done before our petitions be granted, notwithstanding our prayers be accepted,
对于每一个将自己献给基督并以此呼求他名的灵魂，舒适是必然的。这是所有这样的人所拥有的信心，他们将按照自己的意愿得到满足。许多接受了祷告之灵的灵魂常常感到沮丧：问题出在哪里呢？噢，这个和那个我已经祷告过，但是我对我所渴望的事情的信心很薄弱。但是，不要灰心，天地都会消失，但上帝的话语永远不会失败。只要考虑一下你所请求的是什么，并且知道你的每一次祷告都在天上记录着，上帝只是在等待一个合适和适时的时机。但以理书中有一句著名的话：“你刚刚开口祈求的时候，命令就出来了，我来告诉你，因为你是蒙爱的，所以你要明白这事，要思想明白这异象。”（但以理书 12:10）看，就像你看到一个人向国王提出请愿；国王在当天就批准了这个请愿，但它必须经过私印的手续，然后才能到达大印，所以在事情完成之前要花一段时间；事实上，第一天有人为了任何祝福而寻求基督的上帝，上帝就在天上听到了，只是它必须经过一些天使的手，他们必须看到它完成，必须对手段和创造物进行一些工作，必须做一些事情才能实现我们的请愿，尽管我们的祈祷是被接受的

SERMON XV. - 1 JOHN 5.14, 15.
讲道十五：约翰一书 5:14，15。

And if we know that he heareth us whatsoever we ask, we know that we have the petitions we desire of him.
如果我们知道他无论我们求什么都会听到，我们就知道我们已经得到了我们向他祈求的东西。

Now to come to a second Note.
现在来谈第二个注意事项。

Doct. 2. Such as believe on the name of Christ for salvation, may be confident and certain of the hearing and granting of their petitions.
相信基督的名字能得救的人，可以对他们的祈求得到听取和应允感到自信和确定。

There is a double Act and a double Object; the double Act is confidence and knowledge. And the double Object, is first, Hearing of our petitions, And secondly, the granting of our petitions, and both expressly distinguished in the Text.
有一个双重行动和双重对象；双重行动是信心和知识。而双重对象，首先是听取我们的请愿，其次是批准我们的请愿，这两者在文本中明确区分。

And so the point will be evident, Such as believe on the name of Jesus Christ for salvation, (for of them he speaks in verse. 13.) they may come to a confident, and certain knowledge of the hearing and granting of their petitions, and the having of them all fulfilled.
所以，这一点是明显的，那些相信耶稣基督的名字可以得到救赎的人（他在第 13 节中提到了他们），他们可以确信地知道自己的祈求被听到和应允，并且所有的祈求都会得到满足。

To open this point unto you. And because John doth gather this from the end of his own writing, for he saith, he wrote these things only to them that believe in the name of the Son of God, for this end, That they might believe on his name.
为了向你们揭示这一点。约翰从自己的写作结尾中得出这个结论，因为他说，他只写这些事给那些相信上帝之子名字的人，目的就是让他们相信他的名字。

Therefore, let me show you first, how these two great benefits, confidence and certainty of hearing and having our petitions, doth both spring and arise from what is here taught us.
因此，让我先向你展示一下，这里所教给我们的东西是如何带来这两个伟大的好处，即信心和确信地听到并得到我们的祈求的。

First, Which is the foundation of all the rest, 1 John 3.1. speaking of Adoption, saith he, Behold what manner of love the Father hath shown on us, that we should be called the Sons of God; he doth stand and wonder at the marvelous and incredible love of God, that he should vouchsafe to stoop so low, and honor us so much; debase himself, and lift us up; not only stoop so low as to behold low things are on earth, Psal. 113. but so low as to take up such earth-worms as we be from the Dung-hill, and set us among the Princes of the people, ver. 5, 6, 7, 8. he not only beholds them with an eye of providence, but his people with an eye of fatherly compassion, and lifts us up to become sons and daughters to himself, and helps us to believe it that we are so.
首先，约翰一书 3:1 说到领养，他说，看哪，父赐给我们是何等的慈爱，使我们得称为神的儿女；他对神奇和难以置信的爱感到惊讶，神居然屈尊如此低微地荣耀我们；他自卑自己，却提拔我们；他不仅屈尊俯视地球上的卑微之物，诗篇 113 中所说的，而且屈尊从粪堆中拾起我们这些蠕虫，使我们成为民中的王子，第 5、6、7、8 节。他不仅以眷顾的眼光看待他们，而且以慈父的怜悯之眼看待他的子民，并且提拔我们成为他的儿女，并帮助我们相信我们是这样的。

This is the first ground of the certainty and confidence of the hearing of our petitions, if once we may come to be certain, that we are the sons of God, upon which occasion a great part of this Epistle is spent, this is the first ground, and these the Apostle is wont to join together, as the ground of all comfort in this kind, Gal. 4.5, 6. Rom. 8.15. so that to be persuaded, or to grow confident that we are the children of God, will be a good foundation to the certainty of the hearing and granting of our Petitions. To whom may a Son come for any blessing but to a Father? and what makes him more confident of speaking, and acceptance, then this principle, that he knows he is the child of such a Father as is willing, and able to help him?
这是我们祈祷的确定和信心的第一个基础，如果我们能确信自己是上帝的儿子，这是本书的一个重要部分，使徒常常将这两者联系在一起，作为这种安慰的基础，加拉太书 4:5、6，罗马书 8:15。因此，相信或确信自己是上帝的儿女，将是确保我们祈祷得到应允的良好基础。儿子除了向父亲寻求祝福外，还能向谁寻求呢？还有什么比这个原则更让他对自己的言语和接纳更有信心，那就是他知道自己是一个愿意并有能力帮助他的父亲的孩子。

Secondly, another principle in this Epistle tending to build up this certainty, and confidence, is not only our adoption, but likewise Christ's advocation, 1 Io. 2.1, 2. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous.
其次，这封书信中另一个建立这种确定性和信心的原则，不仅是我们的领养，也是基督的辩护，约翰一书 2:1,2。若有人犯罪，我们在父那里有一位辩护人，就是那义者耶稣基督。

What is it to be an Advocate? To be an Advocate, is to plead on our behalves with the Father, for the granting and answering of our Petitions, for the pardoning and healing of all our transgressions, and the performing to us, and giving of us all the good things we stand in need of, whether we ask them, or ask them not; but especially, there is no Petition we put up, but Christ takes it at our hands, and puts it up in such form to his heavenly Father, as that by and through him it is accepted; As a man retains an Advocate in a Court, he brings him his cause rudely drawn, so as it would be rejected in the Court, but his Advocate puts it into such a form, as is agreeable to the Law, and suitable to the order of the Court, so as it finds free acceptance: So we put up our Petitions rudely, and many times far short of that frame which God especially looks for from his servants hands, but Christ takes them at our hands, and puts them into form, and so prefers them to his heavenly Father, and so as from thence we have good occasion, and good ground of confidence and certainty, that whatever we put up in any measure according to God's will, being presented to our Advocate, to our heavenly Father, shall be accepted.
成为一名辩护人意味着什么？ 成为一位辩护者，就是代表我们向父亲恳求，为我们的请愿祈祷，为我们的过犯寻求宽恕和医治，并赐予我们所需的一切好事，无论我们是否提出请求；尤其重要的是，我们提出的每一个请愿，基督都会接受，并以他的方式向天父呈递。就像一个人在法庭上请一位辩护人，他将自己的案件粗略地呈递，以至于在法庭上会被拒绝，但他的辩护人会将其整理成符合法律和法庭秩序的形式，从而得到自由接受。因此，我们粗略地提出我们的请愿，很多时候远远不符合上帝对他仆人的期望，但基督接受我们的请愿，并将其整理成适当的形式，然后向天父呈递，因此我们有充分的理由和确信，只要我们按照上帝的旨意提出任何请愿，通过我们的辩护者，我们的天父必定会接受。

Thirdly, The Atonement, or propitiation that our Savior makes to our blessed Father, spoken of in the same place, 1 John. 2.2. Atonement, or propitiation, the thing is this: That whereas many a servant of God might fear his Petitions would never be granted, because he hath been so sinful before God, and hath so many ways dishonored God, that he knows not however God should hear such an unworthy creature as he is. Now the Apostle sets forth in this Epistle the Lord Jesus Christ as our Atonement, that if we come to our Advocate, and say, We have such Suits, and Petitions to put up to our heavenly Father, but we have so displeased him, that we think he will never regard us; Why saith the Apostle, If any man sin, we have an Advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, and therefore for our own hearts, though we have just cause of discouragement in regard of our sins, yet we have a propitiation, an atonement, he makes intercession for us as an Advocate; but you say, God will not hear him for such sinners as we be? Yes, he makes propitiation or atonement, that we perish not by our sins, nor that they should hinder God's acceptance of us, or granting our desires, ver. 7. of the first chap. and so here is a third groundwork of our confidence and certainty of our desires.
第三，我们的救主为我们赎罪、平息我们赖以生存的父亲的怒气，如约翰一书 2:2 所说。赎罪、平息，其意义如下：许多上帝的仆人可能担心他们的祈祷永远不会得到答应，因为他们在上帝面前犯了如此多的罪，如此多方面地亵渎了上帝，他们不知道上帝会如何听取这样一个不值得的人的祈求。现在，使徒在这封书信中将主耶稣基督描绘为我们的赎罪者，如果我们去找我们的辩护人，并说，我们有这样的诉讼和祈求要向我们的天父提出，但我们已经得罪了他，我们认为他永远不会理睬我们；使徒说，如果有人犯罪，我们有一位在父那里为我们辩护的耶稣基督，他是我们罪的赎罪祭，因此，尽管我们因为自己的罪而有理由灰心丧气，但我们有一个赎罪祭，一个平息，他作为辩护人为我们代求；但你说，上帝不会听他这样的罪人的？ 是的，他进行了赎罪，以免我们因罪恶而灭亡，也不让罪恶妨碍上帝接纳我们或满足我们的愿望，见第一章第 7 节。因此，这是我们对愿望的信心和确定性的第三个基础。

Fourthly, There is another, and that is the anointment that we have received from him, by which we know all things, 1 Joh. 2.20. implying, that though we be dark in our own minds, and dead, and straight in our own spirits, and do not know what the Lord or Christ hath done for us. Why yet we have received an unction from the Lord Jesus, who will tell us what he hath done for us. As a man's Advocate, will send his Client word of all things how they go in the Court about his business, that he may know how far he hath proceeded, and where they stick: So the Lord Jesus Christ, he is the holy one there spoken of; You have received an unction from him, he sends down his holy Spirit into your hearts, and lets you see and know all the petitions and requests that God grants you; you shall no sooner have a petition granted, but you shall have it certified to you by this unction of the holy one, whereby you know you have them granted, and for whose sake it is that they are granted by this unction; you know all things pertinent to life and godliness. And this is that which the Apostle Paul speaks, 2 Cor. 2.12. God sends forth his own Spirit into our hearts to let us know so much, and this is a marvelous point that the Holy Ghost gives us to know all things that are done in Heaven for us, and how far God hath accepted us.
第四，还有另外一件事，那就是我们从他那里接受的膏抹，凭此我们知道一切事情，约翰一书 2:20。这意味着，虽然我们在自己的心灵中是黑暗的，我们的灵魂是死的，我们不知道主或基督为我们做了什么。然而，我们已经从主耶稣那里接受了膏抹，他会告诉我们他为我们做了什么。就像一个人的辩护律师会把他在法庭上的事情告诉他的委托人，让他知道他的案子进行到了哪个阶段，有什么问题：主耶稣基督也是那位圣洁的人；你们从他那里接受了膏抹，他把他的圣灵降临到你们的心中，让你们看到并知道神给予你们的所有祈求和请求；你们一旦得到一个祈求的答应，你们就会通过这位圣洁者的膏抹得到确认，从而知道你们已经得到了答应，以及为了谁的缘故得到了这个答应；你们知道与生命和敬虔有关的一切事情。这就是使徒保罗在哥林多后书 2:12 中所说的。 上帝将自己的圣灵送入我们的心灵，让我们知道这么多，这是圣灵赐予我们的奇妙之处，让我们知道在天堂为我们所做的一切，并知道上帝对我们的接纳程度有多高。

Further, If you be inquisitive to know, why the Spirit of God doth certify the soul of this.
此外，如果你好奇为什么上帝的灵证实了这个灵魂。

First, the Spirit certifies us of this, that surely our Petitions are heard and granted, because he hath given us an heart to pray, he hath helped us to pray, we could never have prayed fervently, and feelingly, unless the Holy Ghost had helped us; we know we have straight hearts, and if we therefore come and pour out our souls to God in any spiritual affection, then we know we have this unction, the Holy Ghost came and opened our mouths, and healed our lips, and made us pray affectionately, and feelingly; and that is a great light to the hearing of our petitions, for a prayer well made, is never ill heard, and therefore you know what is said, Psalm. 10.17. Thou preparest the heart to pray, and thou hast heard the desire of the poor. How shall a poor Christian know that his desire is heard? Why, thou hast prepared the heart to pray; If God prepare our hearts, then he will cause his ear to hear, these always accompany one another; That is something that this unction doth, it works in all our hearts to pray according to God's will, and to pray in the name of Christ, and so satisfies us.
首先，圣灵向我们证明，我们的祈祷一定被听到和应允，因为他给了我们一个祈祷的心，他帮助我们祈祷，如果没有圣灵的帮助，我们永远无法热切地、有感觉地祈祷；我们知道我们的心是正直的，如果我们以任何属灵的感情来向上帝倾诉我们的灵魂，那么我们就知道我们有这个膏抹，圣灵来了，开启了我们的口，医治了我们的嘴唇，使我们能够有感情地、有感觉地祈祷；这对于听到我们的祈求是一个很大的亮光，因为一个祈祷得当的人，从来不会被拒绝，所以你知道诗篇 10:17 所说的：“你垂听谦卑人的心愿，你必预备他们的心，侧耳听他们的祈求。”一个贫穷的基督徒如何知道他的愿望被听到了呢？噢，你已经预备了他的心来祈祷；如果上帝预备了我们的心，那么他就会使他的耳朵听见，这两者总是伴随着彼此；这就是这个膏抹所做的事情，它在我们所有的心中工作，使我们按照上帝的旨意祈祷，并以基督的名义祈祷，这样使我们满足。

Secondly, This Spirit of God that we receive from the holy one, it is also a spirit of faith, that inwardly persuades us that God hath indeed heard us, and that he will do for us whatsoever we desire, and will sometimes evidently bear witness of it to the heart of a man, Matth. 11.24. What thing soever ye desire when ye pray, believe that ye shall receive them, and ye shall have them. We must believe that what we have said to God he will certainly do it, and the spirit of faith will come, and say to the heart, God in heaven saith Amen to it, he gives out a fiat, let it be done, Psal. 6.8. David was in a grievous affliction, both in bodily affliction, and spiritual desertion, as in the beginning of the Psalm, He cried out day and night, God had forsaken him, and his soul was sore vexed; but thou O Lord, how long, &c. And now away from me all ye mine enemies, for the Lord hath heard my petition, and he will accept me; so that even while he is in bitter complaints, and grievous mourning; while he is yet speaking, this unction comes, and reveals to him God's acceptance of him, and therefore now he encourages himself, and casts a defiance upon all the troubles of his soul, he looks at them all as vanishing away like snow before the Sun, and now he comforts himself therein.
其次，我们从圣者那里接受到的上帝之灵也是一种信心的灵，它在内心深处使我们相信上帝确实听到了我们的祈祷，并且他会为我们实现我们所渴望的一切，并有时会明显地向人的心灵作证，如马太福音 11:24 所说：“所以我告诉你们，凡你们祷告祈求的，无论是什么，只要信是得着的，就必得着。”我们必须相信我们对上帝所说的他一定会实现，而信心的灵会来到，并对心灵说：“上帝在天上对此说了阿们，他发出了一声令，就成就了，”如诗篇 6:8 所说。大卫在痛苦的困扰中，既有身体上的痛苦，又有属灵上的荒凉，正如诗篇开头所述，他日夜呼喊，感到上帝已经离弃他，他的灵魂非常痛苦；但是主啊，你要到几时为止呢，等等。 现在，离我远去，我的一切敌人，因为主已经听到了我的祈求，他将接纳我；所以即使他在痛苦的抱怨和悲伤中，当他还在说话的时候，这份膏油降临，并向他显明上帝对他的接纳，因此他现在鼓励自己，并对他灵魂的所有困扰表示蔑视，他将它们看作是在太阳面前消失的雪，现在他在其中安慰自己。

And this oftentimes and usual, when the soul makes use of God's Ordinances, and Privileges which himself hath granted, that surely God hath heard our requests, he never refuseth to grant that prayer which he stands to hear; for this purpose is that you read of the good woman Hannah, 1 Sam. 1.15. to 18. Eli suspected she was in some distemper, but saith she, I have poured out my soul before the Lord. She prayed feelingly, and fervently, and faithfully, not words, but her soul before the Lord; she had prayed with her whole heart, and her soul did raise up itself heavenward, the strength of her desire was set upon that; and he then said, The Lord give thee favor in his eyes, and grant thy request; which was, as if this answer had come from heaven, for God doth reveal himself in his Ordinances: She looked at him as the high Priest, and so a Type of the Messiah and she took it as a voice from heaven, and the text saith, She went home, and looked no more sad. God hath set it on, and spoken comfort to her heart, so as that her faith was established, she saw the voice of God in it, and went home resolved upon it, and takes such encouragement to herself from thence as to fear no more in that kind. When God's spirit gives us to pray affectionately, and to believe confidently, then we know we have our petitions, we are persuaded of it.
当灵魂利用上帝所授予的仪式和特权时，通常情况下，上帝一定听到了我们的请求，他从不拒绝那些他愿意倾听的祈祷；正因如此，你可以在撒母耳记上读到一个好女人哈拿的例子（撒母耳记上 1:15-18）。以利怀疑她有些不安，但她说，我已将我的灵魂倾泻在主面前。她以真切、热切和忠诚的心祈祷，不是用言语，而是用她的灵魂。她全心全意地祈祷，她的灵魂向上升起，她的渴望之力集中在那里；于是他说，愿上主在他眼中喜悦你，并应允你的请求；这就好像这个答案来自天上一样，因为上帝在他的仪式中显现自己：她将他看作大祭司，因此是弥赛亚的预表，她将其视为来自天上的声音，经文说，她回家后再也没有愁容。 上帝已经启发她，并安慰她的心灵，以至于她的信仰得以坚定，她看到了上帝的声音，并决心回家，从中得到了鼓励，以至于不再害怕那种情况。当上帝的灵感使我们能够真诚地祈祷和坚信，那么我们就知道我们的祈求已经得到了，我们对此深信不疑。

But besides this confident persuasion this follows, there is another work of faith, and that is a constant wrestling against all discouragements that falls between our requests, and the accomplishment of our petitions. Famous is that story of the woman of Syrophenicia, Matth. 15. from 23. to 29 you know the manifold discouragements she met with, she prays, and at first God gives her no audience, answers her not a word; she prays again, and then he gives her a denial to grant her any such request, and tells her plainly, It is not suitable to his calling, and therefore he may not apply himself unto her; yet she is not discouraged with this (which is very much) but she follows him still, and though yet reproached, and called a dog, yet she is not discouraged, but out of the word of reproach gathers some hope of comfort; if she be a dog, why then let her have that which belongs to dogs, let her have but the crumbs that fall from the children's table: She is not discouraged with all the difficulties that lay in her way, nothing shall cut her off from importunity, and when he could forbear no longer, he then tells her, O woman, great is thy faith, be it unto thee even as thou wilt. To show you, that if the Holy Ghost do but give a Christian soul so much resolution and confidence, as not to give over praying, till God be pleased to give over answering, It is a good sign, this spirit of faith will certainly prevail at length, All things are possible to them that believe, and not only possible but certain.
但除了这种自信的信念之外，还有一种信仰的工作，那就是不断与我们的请求和祈求实现之间的一切挫折进行斗争。你们知道马太福音 15 章 23 至 29 节中所讲的那个叙利亚腓尼基妇人的故事，她遇到了许多挫折，她祈祷，起初上帝没有听她的，没有回答她；她再次祈祷，然后上帝拒绝了她的请求，并明确告诉她，这不符合他的呼召，因此他不能应允她；然而她并没有因此而灰心（这是非常了不起的），而是继续跟随他，尽管她受到了责备，被称为狗，但她并没有灰心，而是从责备的话语中找到了一些安慰的希望；如果她是一只狗，那么就让她得到属于狗的东西，让她只得到从孩子们桌子上掉下来的碎屑：她并没有因为所有的困难而灰心，没有什么能够阻止她的坚持不懈，当他再也不能忍耐时，他对她说：“妇人，你的信心太大了，愿你的愿望成真。” 为了向你展示，如果圣灵给予一个基督徒的灵魂如此坚定和自信，以至于不停止祈祷，直到上帝满意停止回应，这是一个好的迹象，这种信仰的精神最终肯定会战胜一切，凡是相信的人，一切皆有可能，不仅可能，而且是确定的。

Thirdly, There is a third work of this Spirit, and that is this; it works as it is a spirit of hope, and that moves a man to wait upon God, that though God should tarry long, and he should pray heartily for such and such requests to be granted; in such a case as this our spirits would be sad and uncomfortable, and give over, and be ready to say, Wherefore should I wait on the Lord any longer (as that profane Prince said, 1 King. 6. last,) having been long pressed with Famine, he in the end burst forth with this, This evil is of the Lord, why should we wait on him any longer? our foolish hearts soon grow impatient, and we cannot dance after attendance upon God; and therefore in this case though flesh and blood be short winded, and soon weary, yet the truth is, this unction when it works in us a spirit of hope, it still waits upon God, it sets itself to wait upon him, and is very well contented to stay God's leisure, though he should tarry very long, Psal. 62.1. & Psal. 130.4, 5. and 2 last, he sets both morning and evening watch for him, and he is well contented to wait for him, and Psal. 123.1, 2, 3. Our eyes wait upon the Lord our God; so that when God gives us a spirit of waiting, then doth he certainly seal up unto us the granting of our petitions, for when a man attends at the Court for an answer upon his petition, if the King bid him attend, it is a good sign he means to grant him his request, else he would have rejected it; but a wise Prince, if he see a man come in good sort, and desire a reasonable request of him, that such a thing is according to his Princely will, and he bids him to attend and stay there, a sign he means to take it into consideration, at least, and good hopes it will be accepted. Now God consults with nobody, but if he give us a heart to wait and stay, assure yourselves he means not to send you empty away, but it is an undoubted argument he will give us an answer, because thou canst thus wait upon him.
第三，这个灵的第三个工作是这样的；它作为一种希望的灵而运作，它使人等候上帝，即使上帝可能拖延很久，他也会真诚地祈求特定的请求得到满足；在这种情况下，我们的心灵会感到悲伤和不舒服，放弃，并且准备说：“我为什么还要等候上帝”（就像那个亵渎的王子所说的那样，列王记上 6 章最后一节），他在长时间的饥荒中被压迫，最后爆发出这样的话：“这是耶和华的恶，我们为什么还要等候他？”我们愚蠢的心很快就会变得不耐烦，我们无法在侍奉上帝之后跳舞；因此，在这种情况下，虽然血肉之躯短气，很快就会疲倦，但事实是，当这膏抹在我们身上时，它会使我们怀着希望的灵等候上帝，它会安排自己等候他，非常愿意等待上帝的时机，即使他可能拖延很久，诗篇 62 章 1 节和诗篇 130 章 4、5 节以及最后两节，他为上帝设立了早晚的守望，他非常愿意等待他，诗篇 123 章 1、2、3 节。 我们的眼目仰望耶和华我们的神；当神赐予我们等候的心灵时，他必定向我们封印我们的祈求，因为当一个人在法庭上等待他的请愿的答复时，如果国王命令他等待，这是一个好的迹象，表明他打算满足他的请求，否则他会拒绝它；但是一个明智的君主，如果他看到一个人以良好的方式进来，并向他提出一个合理的请求，这样的事情符合他的王室意愿，他命令他等待并留在那里，这是一个迹象，表明他打算至少考虑一下，并且有希望它会被接受。现在上帝不与任何人商议，但是如果他给我们一个等待和停留的心，你们可以确信他不打算让你们空手而归，而是毫无疑问地表明他会给我们一个答案，因为你能这样等候他。

Fourthly, There is a fourth work of this unction, and it tends marvelously to the speeding of our requests, and that is that which you read, Psal. 145.19. He will fulfill the desires of them that fear him. Doest thou find that the Lord hath wrought a spirit of fear in thy heart, so as that thou walks awfully before him, and in the fear of his name goes about every duty, and in his fear dependest upon him, and endeavourest to approve thyself before him? truly he will assuredly fulfill the desires of them that fear him, when we reverence him in his Ordinances, pray with reverence, and in an holy fear, Psal. 2.11. Them that go about holy duties in a reverent and holy fear, do all things in the fear of the Lord, he hath a spirit of power to prevail with God; this is such a fear as whereby a man keeps Covenant with God, and consequently prevails with God to keep Covenant with them, Jer. 32.40. This fear is it which makes us keep Covenant with God, this fear of God always keeps possession for God, so as that we dare not do that which is unlawful, we dare not sin against God, nor perform good duties carelessly, and fearlessly, for the fear of God bows us to go about holy duties, in an holy and reverent manner, and blessed is that man that so feareth always. If therefore God take from us a wanton and wild heart, a loose and irreverent heart, and work in us an awful reverent fear of his name, in every duty of his service, and our own callings, that keeps us from departing from God, and it keeps God from departing from us, that we always have him near at hand, to hear all the desires of them that fear him. It is that spirit of which you read, spoken of concerning our Savior, in which he shall prosper in all the works of his hands, Esa. 11.2. The Spirit of the Lord shall rest upon him, &c. A spirit of power, and of the fear of the Lord, and that shall make him quick of understanding, and so shall prosper, which is a blessing promised our Savior, Esa. 53.10. It pleased the Lord to bruise him, and to put him to grief, but the pleasure of the Lord shall prosper in his hand. This is the end of this blessing, when God puts us to grief and humiliation, and so works in us the fear of his great name (which ever accompanies those dispensations) then the work of the Lord prospers in our hands. If God give us a Spirit of his holy fear in any duty we go about, then it will assure us that God will hear our desires.
第四，这膏油的第四个作用非常有助于加快我们的请求，就是你在诗篇 145:19 中所读到的。他必成全敬畏他的人的心愿。你是否发现主在你心中产生了敬畏的灵，以至于你在他面前敬畏地行走，在敬畏他的名字中履行每一个责任，并在敬畏中依靠他，并努力在他面前证明自己？当我们在他的圣礼中敬畏他，虔诚地祈祷，并怀着圣洁的敬畏，他必定会满足敬畏他的人的愿望，诗篇 2:11。那些在敬畏和圣洁的敬畏中履行圣洁职责的人，凡事都是在主的敬畏中行事，他有能力的灵来感动上帝；这是一种使人与上帝立约的敬畏，因此也能感动上帝与他们立约，耶利米书 32:40。 这种恐惧使我们与上帝立约，这种对上帝的恐惧使我们始终属于上帝，以至于我们不敢做违法的事，不敢得罪上帝，也不敢漫不经心、无所畏惧地履行善行，因为对上帝的敬畏使我们以圣洁和敬虔的方式去做圣洁的事情，那样的人是有福的。因此，如果上帝从我们身上除去放纵和荒淫的心，使我们在他的名字中，在他的事奉和我们自己的职责中，拥有一种敬畏的敬虔之心，使我们不离开上帝，也使上帝不离开我们，使我们时刻有他在身边，听取一切敬畏他的人的愿望，那就是上帝赐予我们的神。正如你所读到的，关于我们的救主所说的，他将在他的一切工作中得到繁荣，以赛亚书 11:2 所说的。耶和华的灵必住在他身上，等等。他将有能力的灵和敬畏耶和华的灵，使他聪明敏捷，从而得到繁荣，这是应许给我们的救主的祝福，以赛亚书 53:10 所说的。耶和华喜悦将他压伤，使他受痛苦，但耶和华的喜悦必在他手中得到繁荣。 这是祝福的结束，当上帝使我们遭受痛苦和羞辱时，也在我们内心中激发对他伟大名字的敬畏（这种敬畏常伴随着这些安排），那么主的工作就会在我们手中繁荣。如果上帝在我们进行任何任务时赐予我们他圣洁的敬畏之灵，那么这将确保上帝会听到我们的愿望。

Fifthly, But yet further, there is a spirit of obedience, which doth marvelously seal up unto us the hearing and granting of all our prayers and petitions, 1 Joh. 3.22. Whatsoever we ask we receive of him, because we keep his Commandments, and do those things which are pleasing in his sight. It is of necessary use, that when God gives us hearts to listen to every word of his mouth, he will then listen to the desires of our souls, Prov. 28.8. The prayer of the wicked is an abomination to the Lord, but the desires of the righteous are his delight, and he that turneth away his care from hearing the Law, his prayer shall be abominable. But if a man lend a listening ear to God's Law, it makes his prayer acceptable; hearken to the Lord, and the Lord will hearken to you, else not. It is to this purpose what you read, Judge. 9. latter end of the seventh verse, Hearken unto me, that God may hearken unto you. If God gave them hearts to hearken to what he spake to them in God's name, then God will hearken to them. If we speak, and do as Eli taught Samuel to say, Speak Lord, for thy servant heareth, 1 Sam. 3.10. If we come before God with such a resolution, that whatever God speaks to us we will hear it, and do it, we shall find this upon it, whatsoever we speak to God he will answer us, and work it for us; so that an obedient Christian is a powerful petitioner, he is powerful in prayer. And this we may attain to, by making use of this holy Epistle of John, that is written to all that believe on the name of Christ; this is a fourth direction that John gives us in this Epistle, whereby you see how mighty this same Epistle is to satisfy, and fill our hearts with fullness of joy.
第五，然而更进一步，有一种顺从的精神，奇妙地向我们证实了我们所有祈祷和请求的听从和应允，约翰一书 3:22。我们无论求什么，因为我们遵守他的诫命，行他眼中所喜悦的事，就从他那里得着。当上帝赐予我们倾听他每一句话的心时，我们有必要使用这种精神，那么他也会倾听我们灵魂的渴望，箴言 28:9。恶人的祷告是可憎的，但义人的愿望是他所喜悦的；转耳不听律法的，他的祷告也是可憎的。但是，如果一个人倾听上帝的律法，他的祷告就是可悦纳的；倾听主的话语，主也会倾听你，否则不会。你所读的，士师记 9:7 末尾，对此很有意义：“倾听我，使上帝倾听你。”如果上帝使他们倾听他以上帝的名对他们说的话，那么上帝也会倾听他们。如果我们说并像以利教导撒母耳说的那样去行，说：“主啊，你的仆人在听”，撒母耳记上 3:10。 如果我们以这样的决心来到上帝面前，无论上帝对我们说什么，我们都会听从并去做，我们将发现，无论我们对上帝说什么，他都会回答我们并为我们成就；因此，一个顺从的基督徒是一个有力的祈求者，他在祷告中有力量。我们可以通过使用约翰写给所有信靠基督之名的人的这封圣书，来达到这一点；这是约翰在这封圣书中给我们的第四个指引，从中你可以看到这封圣书是多么强大，能够满足并充满我们的心灵的喜乐。

Reas. The reason of this confidence springs from the promises, and the discerning of them clearly to belong to us, now all these things discover to us many promises, confidence springs partly from God's nature, and partly from God's promise, and partly also from our own experience, and these are the staff of our confidence; and from hence it is that we grow to see many promises belong to us, we see the nature of God become fatherly to us, and we from hence in time gather many experiences of God's acceptance of us, and this strengthens our confidence in his hearing of our petitions. Our Adoption assures us of God's nature to be ours, whereby God takes us to be his Children, and he is one that is full of grace and goodness, nothing is wanting on his part; he is a Father to us, and that is a great matter.
这种信心的原因源于承诺，并且我们清楚地认识到这些承诺属于我们。现在，所有这些事情向我们展示了许多承诺，信心部分来自上帝的本性，部分来自上帝的承诺，还有部分来自我们自己的经验，这些是我们信心的支撑。因此，我们逐渐看到许多承诺属于我们，我们看到上帝的本性对我们如同父亲般慈爱，我们从此积累了许多上帝接纳我们的经验，这加强了我们对他垂听我们祈祷的信心。我们的领养使我们确信上帝的本性属于我们，上帝接纳我们为他的儿女，他是充满恩典和善良的，他没有任何缺陷；他对我们是一个父亲，这是一件伟大的事情。

And in regard that Christ is our Advocate and Atonement, he brings all the promises to us, which in Christ are all, yea and amen, 2 Cor. 1, 20. And this holy Spirit of God gives us experience of all that goodness that is in God, and the truth in his promises, yea and it gives us experience in this also; that he that hath given us his own Son, will not be give us all things else? Rom. 8.32. He gives us Election, Redemption, fatherly Adoption, and effectual Vocation to the ways of his grace, and so he gives us experience of the greatest matters, and from hence we know, that he will not deny us smaller things, as victory against the remnant of our corruptions, the greatest part of them is scattered before, the staff and strength of them already broken, and we now conflict but with remnants of corruption.
基督是我们的辩护者和赎罪，他将所有的应许带给我们，这些应许在基督里都是肯定的，哥林多后书 2 章 20 节。上帝的圣灵使我们体验到上帝的一切美善，以及他应许的真实性，而且它也使我们在这方面有了经验；那就是给了我们自己的儿子的他，难道不也会将其他一切都赐给我们吗？罗马书 8 章 32 节。他给了我们选民身份、救赎、父子领养和有效的呼召，引导我们走向他的恩典之路，因此他使我们体验到最重要的事情，从这里我们知道，他不会拒绝我们更小的事情，比如战胜我们内心的残余腐败，其中大部分已经被消灭，它们的权势已经被打破，我们现在只是与残余的腐败作斗争。

But now when the Holy Ghost saith, we know this, it goes far; for confidence and faith springs from the testimony of him that speaks, or from the nature of him upon whom we trust; but knowledge doth not so much spring from the testimony of any, either God, or man, but is commonly gathered from sense and experience, and experience is both a ground of confidence, and knowledge; and hence comes the knowledge of all Arts and Sciences, whence is their knowledge, but from their observation of many experiences? Physicians know it, and they therefore set it down in their books, they know it is so. Things that we gather from sense and experience, we are said to have the knowledge of; now this experience doth not only give us confidence but knowledge, for by the unction that we have received, we do know the love of God that passeth knowledge, Christ dwelling in our hearts by faith, we come to know the love of God towards us, Eph. 3.17.19. There is not anything that concerns the love of God towards us, but the Spirit of God dwelling in our hearts by faith, it comes to pass that we are able to comprehend the height, and depth, length, and breadth of the love of God towards us. This Spirit of God in our hearts gives us sensible experience and knowledge of God's love to us, of his atonement and grace to us, our Consciences that had hells in them before, all such darksome evils are now vanished and scattered, and we know that sensibly we had power given us to pray, and to believe that our prayers are granted; and can wait upon God, and fear God, and make conscience of obeying his will. Now this Spirit of prayer that discovers these things plainly to our inward man, the sense and experience of it makes a Christian able to know what God hath done for him, and makes him able to believe what God hath promised him; and thus now when we ask anything according to God's will, he doth not only say, It is well said, but he takes a course to answer our requests, we have certain grounds to move us in what we ask, and the ends of our requests are right. Now God considers not always so much the letter of our prayers as the grounds, and ends of them, the scope we aim at, and God will so accordingly answer us.
但是现在圣灵说，我们知道这一点，这是很重要的；因为信心和信仰源自说话者的证词，或者源自我们所信任的人的本质；但是知识并不完全源自任何人的证词，无论是上帝还是人，而是通常从感觉和经验中获得的，而经验既是信心和知识的基础；因此，所有艺术和科学的知识都来自于对许多经验的观察。医生们知道这一点，所以他们将其记录在他们的书中，他们知道事情是这样的。我们从感觉和经验中获得的东西，我们被认为是有知识的；现在这种经验不仅给我们信心，还给我们知识，因为通过我们所接受的膏抹，我们确实知道超越知识的上帝的爱，基督住在我们心中，我们开始了解上帝对我们的爱，以弗所书 3 章 17 节和 19 节。关于上帝对我们的爱的任何事情，都是因为上帝的灵住在我们心中，通过信仰，我们能够理解上帝对我们的爱的高度、深度、长度和广度。 上帝的这种灵在我们的心中给予我们对上帝对我们的爱、对我们的救赎和恩典的明确体验和认识，我们以前内心深处的地狱现在已经消失和散去，我们能够有感知地被赋予祈祷的力量，并相信我们的祈祷会得到应允；我们能够等候上帝，敬畏上帝，并且对遵守他的旨意持有良心。现在，这种祈祷的灵明确地向我们内心的人展示这些事情，我们对此有实际的感受和经历，使得一个基督徒能够知道上帝为他所做的事情，并使他能够相信上帝对他所应许的事情；因此，当我们按照上帝的旨意祈求某事时，他不仅仅说“说得好”，而且会采取措施来回应我们的请求，我们有确凿的理由来请求，我们的请求的目的是正确的。现在，上帝并不总是那么看重我们祈祷的字面意义，而是看重我们祈祷的理由和目的，我们所追求的目标，上帝会相应地回应我们。

Use 1. Let it be first a ground of encouragement to every Christian soul that believes in the name of Jesus Christ, trust not in your own good parts, and good gifts, if any such things increase, set not your hearts upon them; trust not in any worldly blessing, but believe on the name of Christ. And therefore that you may believe, humble your souls before him in regard of your sins, and pray heartily in the faith of Christ. And why so? The ground is in the text, you shall not only be confident and assured of your salvation, which is a great mercy of God to my soul, and a greater then all the whole Church of Rome would grant; they may go to Rome, and from thence to Jerusalem, and from one place to another to have sought for pardon of sin, and yet not so much comfort promised them, that after all this they shall find it, but in the end to Purgatory they must go; and that is as ill as Hell fire (say they) save only in durance;) and this is all the help they have, they might whip and scourge themselves, and give all their goods away to the poor, and themselves go in sackcloth and ashes all their days, and when all comes to all, they must not be sure of any mercy or favor from God; which to believe would be Heretical presumption; but they must notwithstanding all this rest in Hell fire till the day of Judgment, unless they will be at cost to purchase freedom from it; and (which is strange) though they would not suffer them to believe a release by Christ's pardon, yet upon the Popes pardon they might have hope, and so they take more pains for an uncertainty, then we for certainty and knowledge, but you shall not only attain certainty of salvation, but certainty of the granting of all your requests; no peace to the peace of a Believer, and therefore lay aside all your confidence in the world, but be confident in the name of the Lord Jesus, and be certain of God's favor and goodness to you in him, and then here is such blessings as will keep a man's heart warm in the worst hours.
使用 1. 首先，让它成为每个相信耶稣基督名字的基督徒灵魂的鼓励，不要依靠自己的良好品质和才能，如果有这样的东西增加，不要将心思放在它们上面；不要依靠任何世俗的祝福，而要相信基督的名字。因此，为了让你相信，要在你的罪恶面前谦卑你的灵魂，并以基督的信仰诚心祷告。为什么这样呢？地面在文本中，你不仅应该对你的救赎充满信心和确信，这是上帝对我的灵魂的伟大怜悯，也比罗马教会所有人都更大；他们可以去罗马，然后去耶路撒冷，再从一个地方到另一个地方寻求罪恶的赦免，但即使经历了这一切，他们也不能得到太多的安慰，最终他们必须去炼狱；而炼狱就像地狱之火一样糟糕（他们说），只是在囚禁中；这是他们唯一的帮助，他们可以鞭打自己，把所有的财产都给穷人，自己一辈子都穿麻布衣服和灰烬，但最终他们不能确定是否能得到上帝的怜悯或恩惠；相信这一点将是异端的妄自尊大；但尽管他们不允许他们相信基督的赦免，但他们可以寄希望于教皇的赦免，所以他们为了一种不确定性而付出更多的努力，而我们为了确定性和知识付出的努力却更少，但你不仅仅应该获得救赎的确定性，而不仅仅是所有请求的确定性；对于信徒来说，没有比这更平静的平安；因此，请放下对世界的所有信心，而要对主耶稣的名字充满信心，并确信上帝在他里面对你的恩宠和善意，那么这里将有如此的祝福，足以在最糟糕的时刻保持一个人的心灵温暖。

Use 2. To teach such as believe on the name of the Lord Jesus, how you may come to be confident, and certain of the hearing and granting your petitions; How may we come to that? Hast thou good evidence to thy soul of thy Adoption, that God is thy Father, then meditate well upon this point, that Christ is thy Advocate, to make intercession and Atonement for thee, in case thou hast displeased thy heavenly Father. These two things will much prevail, they be strong helps to a weak faith; and then consider what unction thou hast received, and look up to God that he would give thee a spirit of prayer, to pray feelingly, and fervently, and humbly before him, and then labor for a spirit of faith, which if God give thee so much faith as to persuade thee, thy requests are heard, and to wrestle against discouragements, and that the spirit of faith doth work in thee grace to hope and wait upon God, and withal an holy fear of his name, and obedience to walk obediently in doing his will, and patiently to suffer his will under his hand; and observe how the Spirit speaks evidently in this and that kind, and it will be a notable means to help thee to grow confident, and certain that all thy prayers are heard. Now many a Christian soul falls short of this, he considers not the Atonement of Christ in his prayer; but many times thus stands the case with them, there is much desoluteness in their lives, and looseness and fearlessness in their hearts before God, rejoice not with trembling, God sees his Servants loose in their obedience, and when disobedient they seek not to Christ for Atonement; whence it is that many times they are so full of doubts.
使用 2. 教导那些相信主耶稣之名的人，你如何能够变得自信，并确信你的祈求会被听到和应允；我们如何能够达到这一点呢？如果你的灵魂有关于你被领养的确凿证据，即上帝是你的父亲，那么要仔细思考这一点，基督是你的代求者，为你在你得罪了天父的情况下进行代祷和赎罪。 这两件事将大有益处，它们是对虚弱的信仰的有力帮助；然后考虑你所接受的膏抹，并向上帝祈求，愿他赐予你祷告的灵，以感受地、热切地、谦卑地在他面前祷告；然后努力追求信心的灵，如果上帝赐予你足够的信心使你相信你的请求已被听到，并与困惑作斗争，使信心的灵在你里面产生盼望和等候上帝的恩典，并伴随着对他的圣名的敬畏和顺服，顺从地行他的旨意，并耐心地承受他的旨意；并观察圣灵如何明显地在这一类和那一类中说话，这将是一个显著的方法，帮助你增长信心，并确信你的所有祷告都被听到了。 现在许多基督徒的灵魂都未能达到这一点，他们在祈祷中没有考虑到基督的救赎；但很多时候他们的情况是这样的，他们的生活中充满了放纵，他们的心中充满了放松和无畏，他们在上帝面前不带着战栗而欢喜，上帝看到他的仆人在顺服上松懈，当他们不顺服时，他们不寻求基督的救赎；因此，他们往往充满了疑虑。

Use 3. Of much consolation to all those that believe on the name of the Lord Jesus, and make use of these blessed means; this is our confidence, that whatsoever petitions we ask he heareth us, and we know it. See how comfortable a Christians estate is, he grows certain not only of his own salvation, but he is certain of the hearing and granting of all his petitions, if he can but pray well, he makes account all is well, let his distresses be what they will be.
使用 3. 对于所有相信主耶稣之名并利用这些祝福的人来说，这是非常安慰的。我们有信心，无论我们祈求什么，他都会听到我们的祈求，我们也知道这一点。看看基督徒的境况是多么舒适，他不仅对自己的救恩有把握，而且对他的祈求被听到和应允也有把握，只要他能祷告得好，他就认为一切都好，不管他的困境是什么。

SERMON XVI. - 1 JOHN 5.16, 17.
讲道十六 - 约翰一书 5.16，17。

If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life; for them that sin not unto death. There is a sin unto death, I do not say that he shall pray for it.
如果有人看见他的弟兄犯了不至于死的罪，他应当祈求，他必得生命；为那些没有犯至死之罪的人。有一种至死之罪，我不说他应当为此祈求。

These words contain a third motive to encourage us unto that duty which is the main scope of this Epistle (to wit) to believe on the name of the Son of God; whereto the Apostle exhorts us, verse. 13. and propounds first this motive, to wit, A blessed confidence of the hearing of all our petitions. Secondly, a certain knowledge verified, that he not only hears, but grants our desires. Now he propounds a third motive in these words, taken from the benefit which by believing on Christ we shall in some measure be enabled, and made capable of bestowing the like blessing upon our brethren, and that by our prayers. If such a man should see his Brother sin a sin which is not unto death, he shall ask, and he shall give him life. As an instrument, God at his request shall give him life, God will make him an instrument of conveying special favor to such a man.
这些话包含了第三个动机，鼓励我们履行这封书信的主要目的，即相信上帝之子的名字。使徒在第 13 节劝勉我们，并首先提出这个动机，即我们所有祈求都能得到听从的幸福信心。其次，是确切的知识验证，他不仅听到，而且满足我们的愿望。现在他在这些话中提出了第三个动机，从相信基督的好处中，我们将在某种程度上有能力，并有能力将同样的祝福赐予我们的弟兄，通过我们的祈祷。如果一个人看到他的兄弟犯了不至于死亡的罪，他会祈求，他会给他生命。作为一个工具，上帝会在他的请求下给他生命，上帝会使他成为传递特殊恩惠给这样一个人的工具。

First, the words contain three parts; First, a promise of obtaining life for such of our brethren as we shall see sin not unto death, and shall ask life for him.
首先，这些话包含三个部分；首先，承诺为我们那些没有犯致命罪的弟兄争取生命，并为他们祈求生命。

Secondly, an exception from this general promise, he would have it understood of some special transgression, of them that sin not unto death, he would be so understood, and would not enlarge this promise so far, as that a faithful man by his prayers shall obtain pardon of sin for such as sin unto death, but not for that, that is the only caution that he gives, least this promise be taken to extend too far.
其次，对于这个一般承诺的例外，他希望人们理解为某些特殊的过错，即那些不至于死亡的罪过，他希望人们这样理解，并不希望将这个承诺扩大到那种忠诚的人通过祈祷可以为那些犯下致命罪过的人获得罪过的赦免，但不包括那种情况，这是他唯一给出的警告，以免这个承诺被过度解读。

Thirdly, A prevention of an objection or doubt that might hence arise.
第三，预防可能因此产生的反对或怀疑。

For might some man say, All unrighteousness is sin, and every sin is a sin to death, and the wages of every sin is death, Rom. 6. ult. And therefore if the promise extend only thus far, to procure peace and pardon for such as sin not unto death; then either you must grant some venial sins, or else this promise is of none effect, for if every sin be mortal, and you only promise pardon of sin to such as is not unto death; and no man sins but it is unto death, this promise is of none effect.
因为有人可能会说，一切不义之事都是罪，每一种罪都是致死的罪，每一种罪的报酬都是死亡，罗马书 6 章结尾。因此，如果这个承诺只延伸到为那些不犯致死之罪的人争取和平和宽恕，那么你要么必须承认存在一些轻微的罪，要么这个承诺就没有效力，因为如果每一种罪都是致命的，而你只承诺对那些不致死之罪的人宽恕，而没有人犯罪不是致死的，那么这个承诺就没有效力。

John Answers to this Objection, verse. 17. and saith, though all unrighteousness be sin, yet there is a sin that is not unto death. It is true the deserved wages of all unrighteousness is unto death, but there is a sin that is not unto death, not that there is any sin, which doth not deserve death, but not that which doth undoubtedly cut off a man from all hopes of life, but notwithstanding that sin he may be converted. As sometimes our Savior said of the sickness of Lazarus he is sick, but not irrecoverable, John 11.4. So that the meaning of the Holy ghost is, that there is a sin unto death, which doth not only kill the soul, but irrecoverably, out of which there is no hope of recovery or salvation, and that sin they must forbear to pray for.
约翰回答这个异议，说，虽然一切不义都是罪，但有一种罪不至于死亡。确实，一切不义的报酬都是死亡，但有一种罪不至于死亡，不是说没有任何罪不应该死亡，而是说有一种罪确实会使人丧失一切生命的希望，但即使有这种罪，人仍然可以悔改。就像我们的救主有时候对于拉撒路的病说他是生病了，但并非无法康复，约翰福音 11 章 4 节。因此，圣灵的意思是，有一种罪是致死的，不仅杀死灵魂，而且是无法挽回的，没有任何恢复或救赎的希望，他们必须停止为这种罪祈祷。

This promise thus opened will afford us three notes.
这个承诺的开启将给我们带来三个注释。

First, That a faithful Christian (or which is all one) a believer on the name of Christ, is not to hide his eyes from observing, and discerning the sins, and slips of their brethren. If any man see his brother sin a sin, which is not unto death, which he cannot see if he neglect to observe them.
首先，一个忠诚的基督徒（或者说是一样的）即相信基督的名字的人，不应该闭眼不看，也不应该忽视他们的弟兄姐妹的罪恶和过失。如果有人看见他的弟兄犯了一种不至于致命的罪，那么他只有观察才能看到。

Secondly, A faithful Christian discerning the sin of his brother, is to pray for him, Let him ask when he sees him sin not unto death.
其次，一个忠诚的基督徒辨别出兄弟的罪，应为他祈祷，当他看到他犯罪但不至于死亡时，让他求。

Thirdly, A faithful man praying unto Christ, for the sin of his brother, shall obtain life at God's hand for him, pardon and peace and grace for him.
第三，一个忠诚的人为他的兄弟的罪向基督祈祷，将会从上帝那里为他获得生命，宽恕、平安和恩典。

For the first of these.
对于第一个。

Doct. A faithful believer is not to hide his eyes from observing the sins and failings of his brethren.
一个忠诚的信徒不应该对他的弟兄们的罪恶和过失视而不见。

If any man see his brother sin a sin, he must observe him, else he cannot see him, Gal. 2.14. When I saw that they walked not uprightly, according to the truth of the Gospel, &c. he observed them and discerned their course, he turned not his eyes from beholding it, but he did take notice of it, Heb. 3.12, 13. Take heed least there be in any of you an evil heart of unbelief, in departing from the living God, take heed: he doth not speak of himself only, though that principally, but least there be in any of you an evil heart of unbelief, that is not only for every man to take heed to himself, but to his brethren also, as appears by the following verse, implying that a man should not only take heed to himself, but as much as in him lies, take heed to his brethren. And if you should ask how should I prevent another man, from having an evil heart of unbelief? he tells you how; By exhorting one another daily while it is called today, look to yourselves, and also to your brethren, and show your care of them, by stirring them up daily; And this is that the Apostle speaks of in Hebr. 10.24. Let us consider one another and provoke one another to love and good works, see therefore and observe one another, and see where anything is amiss, and stir up one another to every holy performance.
如果一个人看到他的兄弟犯了罪，他必须观察他，否则他就看不到他，加拉太书 2.14。当我看到他们不按照福音的真理正直行走时，他观察了他们并辨别了他们的行为，他没有移开眼睛，而是注意到了，希伯来书 3.12，13。要小心，免得你们中间有人有不信的恶心，离弃活神，要小心：他不仅仅是说自己，尽管主要是如此，但要小心你们中间有人有不信的恶心，这不仅仅是每个人要小心自己，而且要小心他的兄弟，正如下一节所示，暗示一个人不仅仅要小心自己，而且尽其所能，要小心他的兄弟。如果你问我如何防止另一个人有不信的恶心？他告诉你如何做；每天彼此劝勉，趁今天还有机会，要关注自己，也要关注你的兄弟，通过每天激励他们来表达你对他们的关心；这就是使徒在希伯来书 10.24 中所说的。 让我们彼此考虑，激励彼此去爱和行善，因此要互相观察，看到有什么不对劲的地方，激励彼此去做每一件圣洁的事情。

Reas. 1. It is first taken from the love we owe them. Secondly, from the love we owe ourselves.
1. 首先，这是因为我们对他们的爱。其次，这是因为我们对自己的爱。

First, The love we owe to our brethren, God requires our love to our brethren, yea towards our enemies Ox or Ass, we should not see one of them fall under their burden or go astray, and hide our face from them, Deut. 22.24. If you should see the beast of your enemy to sink down, you shall not pass by him and let him alone, but you shall raise him up from under his burden. Now if God require so much love to our beasts, and that to the beasts of our enemy, how much more doth God require this love to our brethren, that if we see them going out of the way we should call them back again? if we see them to sink under the burden of sin, not there to let them lie, but though we could find in our hearts there to let them lie, yet we ought not so to satisfy ourselves, but to look unto our brethren in such a case, and do the best we can to recover them from going astray.
首先，我们对兄弟姐妹的爱，上帝要求我们对兄弟姐妹的爱，甚至对我们的敌人、牛或驴的爱，我们不应该看到它们在负重或迷失时，就掩面不顾，申命记 22.24。如果你看到你的敌人的牲畜倒下，你不应该经过他，让他一个人，而是应该把他从负重下扶起来。现在，如果上帝要求我们对我们的牲畜有如此多的爱，甚至是对我们敌人的牲畜，那么上帝对我们对兄弟姐妹的爱要求更多，如果我们看到他们走错路，我们应该叫他们回来；如果我们看到他们在罪恶的重担下沉沦，我们不应该让他们躺在那里，即使我们心里愿意让他们躺在那里，但我们不应该满足于此，而是要在这种情况下关注我们的兄弟姐妹，并尽力使他们从迷途中恢复过来。

And in respect of ourselves, this benefit we ourselves shall have, we shall learn a more holy fear of the Lord, and have a more just jealousy over ourselves, we shall keep the better watch over ourselves when we see our brethren fall before us, Rom. 11.12. Be not high minded but fear; to show you, that when we see other men through unbelief, and corruption fall into any sin, we ought to benefit ourselves thereby, not to be high minded upon this occasion, to bless ourselves, and we thank God it is not with us as it is with other men, we are not such and such as these Publicans are wont to be, but fear we in such a case, the failings of others should be the fears of God's people; the more they see others fall, the more should they suspect their own aptness to fail in the like kind. If such things do befall the green tree, such as are full of the Ointment of the Holy one, how easily may the dry stubble kindle, so that what out of respect to learn the more to watch ourselves, and out of compassion to our Brethren to restore them, what by seasonable admonition, Levite. 19.17. and what through prayer in his behalf, it is a necessary duty of every faithful Christian man to observe the failings of his brethren.
对于我们自己来说，我们将从中获益，我们将学会更加敬畏主，对自己更加警惕，当我们看到我们的弟兄们在我们面前跌倒时，我们将更好地保护自己。罗马书 11 章 12 节说：“不要心高气傲，反要惧怕。”这是要告诉你，当我们看到其他人因为不信和腐败而犯罪时，我们应该从中受益，不应该因此而心高气傲，自我庆幸，感谢上帝我们不像其他人那样，我们不像税吏那样，而是应该敬畏上帝，因为他们的失败应该成为上帝子民的恐惧；他们看到其他人跌倒得越多，就应该越怀疑自己在同样情况下的易于失败的倾向。如果这样的事情发生在绿树上，那些充满圣者膏油的人身上，那么干枯的草渣又会如何容易燃烧呢？因此，为了更加警惕自己，出于对弟兄的怜悯，我们应该通过适时的劝告来恢复他们，正如利未记 19 章 17 节所说。 通过祈祷为他人祈求，是每个忠诚的基督徒应尽的责任，同时也要注意自己的弟兄们的过失。

For further clearing of this point, let me first show you with what an eye we should look upon their falls. Secondly, come to answer an objection, and then to make use.
为了进一步澄清这一点，让我首先向您展示我们应该如何看待他们的失败。其次，回答一个反对意见，然后加以利用。

First, when you look at the falls of your brethren, and have occasion to behold them; look not at them with a partial eye, or a hypocritical eye, as they in Matth. 7.3, 4, 5. but reflect we our eye upon ourselves, and conceive that there is either the same or a greater evil in our own bosoms, or at least there is a proneness in ourselves to do it if God should leave us to ourselves. A man should never see his brother fall into any sin, but if he know himself well, when he sees a mote in his brothers-eye, he might see a beam in his own; for though God leave not all his servants alike to fall into scandalous evils, yet there is found in them all a root and aptness to all sin, that if God should not restrain them, they would fall into as great evils as the other have done. And hence a Christian man that is sensible of this, he knows there is not anything found in his brother that is singular, but he knows that both himself and all the rest of his brethren are subject to the like evils, and that is an eye of sincerity, by which we should ever survey the falls of our brethren, an eye that doth not so soon espy an evil in our brethren, but it sees the like, or a greater in itself.
首先，当你看到你的兄弟们犯错时，不要用偏见或伪善的眼光看待他们，就像马太福音 7 章 3、4、5 节中的人一样。相反，我们应该反思自己，意识到我们自己的内心中可能存在同样或更大的恶，或者至少我们自己有倾向去犯错，如果上帝将我们撇下的话。一个人不应该只看到他的兄弟犯任何罪，而是如果他对自己有清楚的认识，当他看到兄弟眼中有一根刺时，他可能会看到自己眼中有一根梁木；因为虽然上帝并没有让他的仆人都陷入丑闻的罪恶中，但他们所有人都有一根根源和倾向去犯罪，如果上帝不加以约束，他们会陷入和其他人一样大的罪恶中。因此，一个有感知力的基督徒知道，他的兄弟身上没有任何特别的东西，他知道自己和其他兄弟姐妹都会受到同样的罪恶的影响，这是一种真诚的眼光，我们应该用这种眼光来审视我们兄弟们的过失，这种眼光不仅能看到兄弟的错误，还能看到自己同样的错误，甚至更大的错误。

Secondly, As we must not behold their falls with a partial eye, so neither must we observe them with a curious or censorious eye, for there is such an in-bred vanity in the hearts of men, that we love to be prying into other men's frailties, and love to be busy in finding fault with other men, not out of a desire to amend them, but to reprove them, and to have something against them, Jam. 3.1, 2. Be not many Masters, for in many things we offend all. What is his meaning? his meaning is, Be not of a masterly spirit, be not masters of many persons, to be every man's master is out of censoriousness, our natures are ready to sift into every man's failings, and would ever be taxing of them, and that is the utmost end such men aim at, not so much the healing and cleansing of our brethren's sins, but to be masters over them; but my brethren, be not many masters: As if this were the frame of our spirit, to be busy as Masters in an imperious manner.
其次，我们不应该以偏见的眼光看待他们的失败，也不应该以好奇或挑剔的眼光观察他们，因为人心中有一种固有的虚荣，我们喜欢窥探别人的弱点，喜欢忙于找别人的错，不是出于改正他们的愿望，而是为了责备他们，并对他们有所指责，雅各书 3:1,2。不要做许多老师，因为我们在许多事情上都会犯错。他的意思是什么？他的意思是，不要有一种主人的精神，不要成为许多人的主人，成为每个人的主人是出于挑剔，我们的本性倾向于挑剔每个人的缺点，并且总是指责他们，这是这样的人所追求的最终目标，不是治愈和净化我们弟兄的罪，而是成为他们的主人；但是，我的弟兄们，不要做许多老师：好像这是我们精神的构造，以一种专横的方式忙于做主人。

Thirdly, Neither with an envious and malicious eye, that is complained of by Jeremiah, he much complains of it; when a man opens his eyes to observe curiously, and to pry narrowly, that if they could but find him halting at any time they would recompense it, Jer. 20.10 When a man observes his brothers halting to heal it, but for this very end, that he may take advantage against him, and overthrow him, they did stare in his face, and they thought to be even with him, they watched for his halting; this was an envious and malicious eye.
第三，耶利米抱怨的那种嫉妒和恶意的眼光，他也非常抱怨；当一个人睁开眼睛仔细观察，狭隘地窥视，只要他们能找到他在任何时候犯错，他们就会报复他，耶利米书 20 章 10 节。当一个人观察到他的兄弟犯错时，他们会设法治愈它，但目的只是为了利用这一点来对付他，推翻他，他们盯着他的脸，他们想要与他平起平坐，他们等待他犯错；这是一种嫉妒和恶意的眼光。

Fourthly, Neither must I behold my brothers failings with a wanton eye, that is, when a man is not humbled for his brothers faults, but partly puffed up with it, and prides himself with beholding another man's failings, and thinks every man's fall is a refreshing to himself; he builds his comfort upon the remembrance of the failings of his brethren, and his own falling short of them, this is an inbred vanity amongst men; this the Apostle taxed among the Corinthians, 1 Cor. 5.2. You have not so sorrowed for it, ye have not been so humbled for it as ye should have been, but rather have been puffed up; Puffed up, why so? what reason had they to be puffed up? Why only this, that they were not such as he was, they had carried themselves better than he had done, they compared themselves with him, and in the balance found themselves better then he, and this puffed them up. And this is a wanton eye, for a man may behold it with a wanton eye, either when he prides himself in it, or is induced thereby to licentiousness, and are glad of the occasion, and will say, If such and such men take such liberty, then they hope they may take the same liberty as well as such men do; and therefore they run into the same course with all greediness. This is that which the Lord complained of in the whole Church of Judah, Jer. 3.7, 8. Her treacherous sister Judah saw it, and though for all the causes whereby backsliding Israel committed Adultery I had put her away, and given her a divorce, yet her treacherous sister Judah feared not, but went and played the Harlot also. You heard one use that we ought to make of our brethren's failings was, that we should thereby become to fear, but she saw the fall of Israel, and would not be reformed, she feared not, she was not humbled at such falls of her Sister Church, but was wanton herself, and went and played the Harlot also. As the Church of Israel had gone a whoring after false gods, Judah saw her sin, and saw me reprove and afflict her for it, yet she feared not, but went and played the Harlot; to show you, that a man may see his brothers sin, priding himself in his better watching over himself, or with a wanton eye; and this kind of observing the falls of our brethren we ought not to make use of, he pre-supposeth a man ought to observe and see his brothers sin, but not with any of these eyes.
第四，我也不能以放纵的眼光看待我的兄弟的过失，也就是说，当一个人对兄弟的过错不感到谦卑，反而因此骄傲自满，以看到别人的失败为乐，认为每个人的跌倒都是对自己的一种慰藉；他以记忆兄弟的过失和自己的不足来建立自己的安慰，这是人类内在的虚荣心；这是使徒在哥林多前书 5:2 中指责的。你们对此没有如此忧伤，也没有如此谦卑，反而骄傲自满；骄傲自满，为什么呢？他们有什么理由骄傲自满？只有一个，他们不像他那样，他们的行为比他好，他们把自己与他比较，在天平上发现自己比他更好，这让他们骄傲自满。 这是一个放荡的眼睛，因为一个人可以用放荡的眼光来看待它，无论是因为他为此而自豪，还是因此而放纵，他们会为此感到高兴，并会说，如果某些人采取这样的自由，那么他们希望他们也可以像这些人一样采取同样的自由；因此，他们迫不及待地走上同样的道路。这就是耶和华在犹大全体教会中所抱怨的事情，耶利米书 3:7,8。她奸诈的妹妹犹大看见了，虽然因为以色列背道的种种原因我已经把她休了，给了她休书，但她奸诈的妹妹犹大并不害怕，反而去行淫。你们听到我们应该从我们弟兄的过失中得到的一个用途是，我们应该因此而害怕，但她看到了以色列的倒台，却不肯悔改，她不害怕，她对她姐妹教会的这些倒台并不感到谦卑，反而自己放荡起来，也去行淫。 由于以色列教会背离了假神，犹大看到了她的罪恶，看到了我为此责备和惩罚她，然而她并不害怕，反而去行淫；这是为了告诉你，一个人可以看到他兄弟的罪恶，自以为在自己身上更好地守望，或者用放荡的眼光看待；我们不应该利用这种观察我们兄弟的过失的方式，他预设一个人应该观察和看到他兄弟的罪恶，但不是用这些眼睛。

Use 1. But for further use, learn we from hence not to neglect the falls of our brethren, and think it is good for us, neither to meddle nor make with them, let that be far from us; that was the spirit of Cain, Gen. 4.6. Am I my brothers Keeper? as if he would neither meddle nor make with him, what had he to do with him? now this is a churlish and an unnatural frame of spirit, for a man not to be sensible of another's failings. We should look at every man's failing, as things that behoove us to observe, and as much as in us lies rather to prevent them then not to take notice of them. Many a man thinks it is best to live quietly, and let every man say, and do as he will, but this is not that which the Apostle John would have to be in faithful Christians.
使用 1. 但是为了进一步使用，我们从这里学到不要忽视我们兄弟的过失，并且认为对我们来说是好的，既不干涉也不干预他们，让这离我们远一点；这就是该隐的心态，创世记 4.6 说：“我岂是看守我兄弟的吗？”好像他既不干涉也不干预他，他与他有什么关系？现在这是一种粗鲁和不自然的心态，一个人不去意识到别人的过失。我们应该把每个人的过失看作是我们需要观察的事情，尽力去防止它们而不是不注意它们。许多人认为最好的生活方式是安静地生活，让每个人说和做他们想要的，但这不是使徒约翰希望忠实的基督徒拥有的态度。

Use 2. Secondly, Let it be our parts therefore to take a due observation not only of our own, but also of the steps of our brethren, we should not hide ourselves from the beholding of them, if we be occasioned to see it, we should not blind ourselves, and put out our eyes, you see that love to our brethren, and enemies beast, would require it, if we find them out of the way, or fallen down under their burden; and you see God requires this love to ourselves, that we should make some use to ourselves of our brethren's fall.
使用 2. 其次，让我们应该适当地观察不仅是我们自己的，还有我们兄弟的步伐，如果我们有机会看到它，我们不应该隐藏自己，也不应该闭上眼睛，你看到对我们兄弟和敌人的爱会要求这样做，如果我们发现他们走错了路或者在负担下跌倒了，你看到上帝要求我们对自己有这种爱，我们应该从我们兄弟的失败中得到一些启示。

As first, if you see a brother sin, whatever sin it be, learn we to fear God, and that is true Christian affection, to be first affected with an holy fear of your own weakness; we should be jealous of the sinful frame of our own hearts, that doubtless of themselves are as apt to start aside as any of our brethren's be, the want of this (as you heard) Jeremiah reproved in Judah; and this Paul required of the Romans, Be not high minded, but fear; and what privileges hath the Church of Rome above others? the Apostle knew that the Church of Rome had not received an impossibility of error in his time; he made account in his time, if that Israel (which was the natural branch ) were cut off, then be not thou high minded, but fear, for if they be cut off, why mayest not thou? First therefore lay we our hands upon our own hearts, and see if there be not the like folly in me, the same root of unbelief in me, or if I be not led to the same, am not I led to as great, or a greater evil then theirs is? This use should we make to ourselves.
首先，如果你看到兄弟犯罪，无论是什么罪，我们要学会敬畏上帝，这是真正的基督徒情感，首先被自己的软弱所感动；我们应该对自己心中的罪恶状态保持警惕，毫无疑问，我们自己的心灵和我们兄弟姐妹的一样容易偏离正道，这正是耶利米在犹大人身上所指责的；保罗也要求罗马人不要傲慢，而要敬畏；罗马教会有什么特权？使徒知道罗马教会在他那个时代并没有接受到错误的不可能性；他在他那个时代认为，如果以色列（作为天然的枝子）被剪除，那么你不要傲慢，而要敬畏，因为如果他们被剪除，你为什么不能呢？因此，我们首先要触摸自己的心，看看我是否也有同样的愚蠢，同样的不信心的根源，或者我是否被引导到同样大或更大的邪恶中？我们应该对自己做出这样的应用。

Again, we should labor to make benefit to ourselves by it, look at your brethren in this case, with such an eye as may stir you up the more to pity them; if they be gone out of the way call him back again, if he lie under his burden lift him up, or if his estate and condition be such, as that you can by no means have opportunity to speak to him, or if you should, happily your labor would be in vain; and if you should fail here and cannot reach him, yet whether he will or no you may power out your souls to God in his behalf, and so may you do him good; we ought so to do, and not to fail therein; and that will be of special use to help us this way; to hear of the sins and falls of our brethren is much, but to see them is more; to see such heavy burdens lie upon his soul that he is not able to subsist, in such a case as this, there will be a special compassion kindled in the heart of a living Christian; for living Christians are loving Christians, so far as living so far loving, for the whole life of Christianity is but faith towards God, and love towards our brethren.
再说一遍，我们应该努力通过这个来使自己受益，看看你的弟兄们在这种情况下，用一种能够更加激起你对他们的怜悯之心的眼光；如果他们走错了路，就把他叫回来；如果他负重在身，就扶他起来；或者如果他的状况和情况是这样的，以至于你无法有机会和他说话，或者即使你有机会，也可能你的努力会徒劳无功；即使你在这里失败了，无法接触到他，但无论他愿意与否，你可以向上帝倾注你的心灵，为他祈祷，这样你可以对他有益；我们应该这样做，不应该失败；这将对帮助我们有特殊的作用；听到弟兄们的罪恶和跌倒是很多的，但看到他们更多；看到他的灵魂上承受如此沉重的负担，以至于他无法生存，在这种情况下，一个活着的基督徒的心中将会燃起特殊的怜悯之情；因为活着的基督徒是有爱心的基督徒，活得越多，爱得越多，因为整个基督教的生命只是对上帝的信心和对我们的弟兄的爱。

Object. But say you, you would not have us to shut our eyes upon the failings of our brethren, but to see and observe them; but doth not the Holy Ghost say, Love covereth a multitude of sins? as if we should smother them, neither meddle nor make with them?
物体。但是你说，你不希望我们对兄弟的过失视而不见，而是要看到并观察它们；但圣灵不是说，爱能遮盖许多罪过吗？好像我们应该掩盖它们，不要干涉或参与其中？

Answ. But yet though love cover a multitude of sins, yet how doth it cover them? First, with a mantle of wisdom, then with a mantle of faithfulness, and then a mantle of compassion.
但是尽管爱可以掩盖许多罪过，但它是如何掩盖的呢？首先，用智慧的外衣，然后是忠诚的外衣，最后是同情的外衣。

A mantle of wisdom, when a man so covers it as not to skin it over, but to cover it so effectually as that it may be covered from the eyes of God and man, I am. 5.19, 20. this is a wise covering of a multitude of sins, when a man takes a course not only to cover them from the eyes of men, but principally from the Conscience of the sinner himself, as that in time he be not over-pressed with them, and then when he is least able to bear them, and so endanger wholly to overwhelm him; for let a man go on in sin, he goes on from day today, and thinks himself fish whole, and yet it is neither covered from God's eye, nor from the Conscience of such a soul, and in the end it cannot but see it, and then so bitterly bewail it, that it is much to be feared he will be quite over-whelmed with it. And therefore, this a man must have principal respect unto, principally to cover his sin from God's eye; and that it may likewise be so covered, as not to be smothered and daubed, but cover it with an healing Plaister, so as that in time it may be rooted out, that no sprig of such a sin may remain there, not a mantle of flattery, but healing; such as whereby they may be careful to take a course, that such evils may be covered with some corrosive Plaister.
当一个人以一种不仅能遮盖住罪恶的眼睛，而且能够从上帝和人的眼中遮盖住它的智慧之帷，我就是那个智慧之帷。这是一种明智的遮盖众多罪恶的方式，当一个人采取措施不仅要将它们从人们的眼中遮盖住，而且主要是要将它们从罪人自己的良心中遮盖住，以免他在时间的推移中被它们压垮，然后在他最无力承受的时候，完全危及他的生命；因为让一个人继续犯罪，他从一天到另一天，认为自己完全无恙，然而它既没有从上帝的眼中遮盖住，也没有从这样一个灵魂的良心中遮盖住，最终它不得不看到它，并为此痛苦地悔过，这让人非常担心他将会被彻底淹没。 因此，一个人必须首先尊重的是，将自己的罪行掩盖在上帝的眼中；而且，这种掩盖不应该是掩盖和涂抹，而是用一种治愈的药膏来掩盖，以便在时间的推移中将其根除，使任何这样的罪行都不会留在那里，不是一种奉承的掩盖，而是治愈的掩盖；通过这种方式，他们可以小心地采取措施，用一些腐蚀性的药膏来掩盖这些邪恶。

Secondly, with a mantle of faithfulness, not to discover the sins of others further then will be of necessity for the healing of them. If a man be fallen under his burden, or under his beast, and he is not able himself to help him up, he must then call them that are of strength, and may be of use to help a man in such a case, so that if in this case, if a man's integrity of heart tells him, that he aims at no more in making known his brethren's failings, but to help his brother out of those falls, Prov. 11.13. When a man reveals a matter no further then to gather help to restore him, it is well; but because there is a snare in that, a man had need be wary, for a man may reveal it with derision and scorn, and then though a man should speak it to them that are able to help him, it would be a sin to him, as you may read, Gen. 9.22, 23, Noah being drunk, and his nakedness discovered, Cam coming and seeing his father thus naked, he in a deriding manner, goes forth, and tells his other two brethren, when as he might himself have covered his nakedness, but he doth it not, but goes forth and acquaints them, and they do what they can to cover it, they go backward, and draws a garment upon him, And when he awoke, he by a spirit of prophesy knowing what was done, he said, cursed be Cam forever, and he made him a servant to both his brethren, when it was in his power to have covered him but did not, but made a jest of it to his brethren, he was accursed for it, but because they in a modest reverent manner did cover him, a blessing fell upon them to this day.
其次，要以忠诚的心态，不要揭露他人的罪行，除非有必要治愈他们。如果一个人被压倒在重担或兽身下，自己无法帮助他起身，那么他必须呼唤那些有力量、可以帮助他的人。因此，如果一个人的内心诚实告诉他，在揭示兄弟的过失时，他的目的只是帮助兄弟走出那些错误，那就好了。箴言 11:13 说，当一个人揭示一件事情时，只是为了寻求帮助来恢复他，这是好的。但因为其中有陷阱，一个人需要小心，因为一个人可能以嘲笑和蔑视的态度揭示它，即使他把它说给那些能够帮助他的人听，对他来说也是一种罪过，你可以在创世记 9 章中读到这一点。22、23、挪亚醉酒，被发现赤身裸体，哈姆看见父亲如此赤身裸体，他以嘲笑的方式离开，并告诉其他两个兄弟，尽管他本可以掩盖父亲的赤身裸体，但他没有这样做，而是离开并告诉了他们，他们尽力掩盖，他们后退，给他穿上一件衣服。当他醒来时，他凭借先知的灵感知道发生了什么，他说，哈姆永远受诅咒，他使他成为两个兄弟的仆人，尽管他有能力掩盖他，但他没有这样做，而是拿他的兄弟开玩笑，因此他受到了诅咒，但因为他们以一种谦虚而尊敬的方式掩盖了他，所以他们至今蒙受祝福。

To show you that God requires this faithfulness in us in this case. If we be able to do it ourselves, we must not discover it, but do it ourselves and let it go no further; but if the burden be too great, that he cannot lift it up, it is too weighty a matter for him, then he may call in those that are able to help him in such a work, so as that he do not speak by way of derision, but rather with trouble of mind to see him thus foiled.
为了向你展示上帝在这种情况下要求我们的忠诚。如果我们能够自己做到，我们不应该透露出来，而是自己去做，不再继续；但如果负担太重，他无法承担，那对他来说是一个太重要的事情，那么他可以召集那些能够帮助他完成这项工作的人，这样他不是以嘲笑的方式说话，而是心烦意乱地看到他这样失败。

Thirdly, So also a mantle of compassion, so as that if so be, that a man's brother be brought at length to see his failing, and to acknowledge it, and shall express himself that it repents him he hath so done, both in offending God and his Brethren, then thou shalt forgive him, our Savior said so, Luke 17.4. and the like you read, Eph. 4. so that when the Holy Ghost commends this as a property of love, that it covers a multitude of sins, he means not that it covers them in silence, or forgetfulness, or carelessness, as if we never meant to meddle nor make with them, in a careless silence, and in an indifferent putting of the matter from us, as if it nothing concerned us, but cover them by wisdom, faithfulness and compassion, even such as God for Christ's sake hath shown to us.
第三，同样也是一种怜悯的斗篷，以至于如果一个人的兄弟最终看到他的过失并承认，并表达悔过之意，悔过于他得罪了上帝和他的弟兄，那么你应该原谅他，我们的救主这样说，路加福音 17:4。你也可以在以弗所书 4 中读到类似的内容，所以当圣灵称赞这是爱的特性，它掩盖了许多罪过，他并不是指它们被沉默、遗忘或漠视地掩盖，好像我们从来不打算与它们有任何关系，以漠视的沉默和对事情的冷漠态度将其置之不理，好像它与我们无关，而是通过智慧、忠诚和怜悯来掩盖它们，就像上帝为基督的缘故对我们所表现的那样。

Object. But you say again, but if a man be thus willing to see and observe the failings of his brethren. It may be he shall be counted a busy body in other men's matters, a Bishop in another man's Diocese, meddling in matters that concerns him not, and makes us to do there, where we have nothing to do?
但你再说一遍，如果一个人愿意看到并观察他的兄弟的过失，他可能会被认为是别人事务的多管闲事者，是别人教区的主教，干涉与他无关的事务，让我们在那里做我们无需做的事情？

Answ. We may be so counted, but it is not to be doing, where we have nothing to do, for God would have us to take notice of one another's failings, God and Christian love requires it, it is not out of our element and charge, but God lays a charge upon us to keep and look to this and that man's soul. As it was said to the King of Israel, keep this man, and if he be gone, thy soul shall go for his soul. It is for us to keep diligent watch, and to consider one another, and to take heed, there be not an evil heart of unbelief one in another, and therefore we must not only have respect to the ways, and words of our brethren, but to the healing of their hearts to see there be no deceitfulness in the bottom, God therefore requires that we should exhort one another daily, while it is called today, If therefore you do but keep yourselves within these terms, not meddling with other men's sins, with an hypocritical eye to condemn them and to justify ourselves; nor with a censorious, envious, malicious, wanton eye, but with an eye of wisdom, faithfulness, and compassion, in such a case you do not go beyond your Commission.
答案。我们可能会这样计算，但这并不是我们所要做的，当我们没有事情可做时，上帝希望我们注意彼此的过失，上帝和基督徒的爱要求我们这样做，这不是超出我们的职责范围，而是上帝命令我们保守并关注这个人的灵魂和那个人的灵魂。就像对以色列王说的那样，保守这个人，如果他走了，你的灵魂就要为他的灵魂而去。我们要保持警惕，彼此思考，并小心，不要在彼此之间有邪恶的不信心，因此我们不仅要尊重兄弟姐妹的行为和言语，还要关注他们内心的疗愈，确保底部没有欺骗。因此，上帝要求我们每天彼此劝勉，当今天还有机会的时候。因此，如果你只是在这些条件下保持自己，不干涉他人的罪恶，不用伪善的眼光去谴责他们和为自己辩护；也不用挑剔、嫉妒、恶意、放纵的眼光，而是用智慧、忠诚和同情的眼光，那么你就不会超出你的职权范围。

Object. But you say, I shall be more busy, then I shall have thank for my labor, I may be worse, and they never the better?
物体。但你说，我会更忙，那么我会因为我的努力而感到感激，我可能会变得更糟，而他们却从未变得更好？

Answ. It may be they will be the worse for the while, and never the better, but he that rebuketh a man, afterwards shall find more favor, then he that flattereth with his tongue, Prov, 28.23. A man must sow this seed in patience. It may be a winter will follow upon it, but at length he shall find the fruits of his labors; even as the Husbandman waiteth with long patience, til the season and time of harvest, yield him a comfortable increase, he that deals plainly with his neighbor, shall find more favor at the length then he that flatters him; If you lose his favor, it is but for a season, and if a man in this case have been more busy then for the present he gets thanks for, yet God will bless it, and recompense it, and God will not let such a man go without finding favor with himself, however he may from others.
答案。也许他们会在一段时间内变得更糟，而不会变得更好，但是责备一个人的人，后来会比用舌头奉承的人更受欢迎，箴言 28.23。一个人必须以耐心播种这颗种子。也许会有一个冬天跟随其后，但最终他将收获他劳动的果实；就像农夫耐心等待着收获的季节和时间，给他带来了可观的增长，与邻居坦诚相待的人，最终会比奉承他的人更受欢迎；如果你失去了他的欢心，那只是暂时的，如果一个人在这种情况下比目前得到的感谢更忙碌，然而上帝会祝福它，并补偿它，上帝不会让这样的人没有在他自己身上找到欢心，无论他在别人那里如何。

Doct. Upon the sight of a man's brothers sin, a faithful man is to pray for him.
当一个人看到他兄弟犯罪时，一个忠诚的人应该为他祈祷。

If any man see his brother sin, let him ask, So did holy Moses, Exod. 32.31, 32, 33. This was the first work he had to do upon their sin, and he spent forty days and forty nights about that work; when he saw it was a sin, and punished it as a Magistrate, he satisfies not himself in so doing, but he gets to God, and wrestles with him about it, and lays his own soul to pawn to God, either pardon that sin, or if he do condemn them, condemn him with them. The like did God direct Job to do, he bids his three friends go to Job, and he shall pray for you, him will I accept Job 42.7, 8. God would have it so, Job must pray for them when he sees them in a sin. And Jeremiah speaks to the same purpose, Chap. 13.17 My soul shall mourn and weep in secret for you, and the pattern of our Savior is without exception, Luke 23.34 happy was he that could do him a mischief, and all men cried out away with him, crucify him, crucify him, that when one would think a man's heart should burst with indignation, yet he prays to his father, Father forgive them, they know not what they do, he prays for pardon of their sin, when they use him most wickedly, one that had never done them wrong. And so you read of Stephen, the first Christian Martyr Act. 7 60. when they flung stones about his ears, he kneeled down and cried with a loud voice; Lord lay not this sin to their charge.
如果有人看见他的弟兄犯罪，让他求问，就像圣洁的摩西一样，出埃及记 32 章 31、32、33 节。这是他们犯罪后他首先要做的事情，他花了四十天四十夜来完成这项工作；当他看到这是一个罪，作为一个执法者惩罚了他们，他并不满足于此，而是去找上帝，与上帝争斗，并将自己的灵魂抵押给上帝，要么宽恕那个罪，要么如果上帝定他们的罪，就与他们一同定罪。上帝也指示约伯这样做，他命令他的三个朋友去找约伯，他会为你们祷告，我会接受他的祷告（约伯记 42 章 7、8 节）。上帝希望如此，当约伯看到他们犯罪时，他必须为他们祈祷。耶利米也说到了同样的意思，第 13 章 17 节：“我的灵魂必因你们而悲伤，为你们在暗中哀哭。”我们的救主的榜样也是无可挑剔的，路加福音 23 章 34 节，他是多么幸福，能够给他带来灾祸，所有人都喊着把他带走，钉他在十字架上，当一个人的心应该因愤怒而爆裂时，他却向父祈求：“父啊，赦免他们，因为他们不知道自己在做什么。”他为他们的罪祈求宽恕，当他们对他行恶时，一个从未对他们做过错的人。 于是你读到了司提反，第一个基督教殉道者，行为 7 60。当他们向他扔石头时，他跪下大声喊道：“主啊，不要将这罪归于他们。”

Reas. 1. It is first taken from the compassion which we owe to our brethren, we ought to pray for them if they had been but sick, Psal. 35.13. When they were sick I mourned for them, my prayer shall be for them in their misery. Now if a man should pray for men in any calamity, how much more in this, the greatest of all the rest, we ought most to pray for our Brethren when they sin.
首先，出于对我们兄弟姐妹的同情，我们应该为他们祈祷，即使他们只是生病了，如诗篇 35:13 所说：“他们生病的时候，我却穿麻衣，禁食刻苦，我所求的都归到自己的怀中。”现在，如果一个人在任何灾难中为他人祈祷，那么在这种最大的灾难中，我们应该更加为我们的兄弟姐妹祈祷，因为他们犯了罪。

Reas. 2. Taken from the duty that lies upon a Christian to exhort his brethren, Heb. 3.12, 13. and Levite, 19.17. and neither of these can prevail without prayer, for this as well as anything else is sanctified by the Word and prayer, 1 Tim. 1.4, 5.
从基督徒责任的角度来看，这是从希伯来书 3:12,13 和利未记 19:17 中得出的结论。而且，这两者都离不开祷告的支持，因为无论什么事情，都需要通过神的话语和祷告来使之成圣（提摩太前书 1:4,5）。

Reas. 3. Taken from the desperate danger of sin, and the helplessness of a man under sin, unless God put in; and therefore in some case though if man be too weak, he may call in others to help, yet however amongst the rest call for God's help, for unless we do so, all helps without him are in vain; though good helps are of special use, God blessing them to save and lift up a poor soul out of sin, but know this, that it is a work of an Almighty power to deliver a soul from sin no less than the Redemption of the Lord Jesus Christ, He redeems Israel from all his iniquities, Psal. 130. last, unless he put forth a redeeming hand, there will be no good done, there is such a deceitfulness in sin, as that it will harden a man. Sin is of the nature of poison, it stiffens and hardens the body, puts out the eyes, and so inflames it with heat, that it is not possible to quench it; so when a man hath once sinned against God, he presently loseth his eyes, Satan and his Lusts having gotten him into sin, they first put out his eyes, that he shall see no danger nor hurt in it, and then he is so hardened with the sin he hath committed, that no counsels or admonitions can recover him out of it, but only the mighty hand of God, and therefore prayer must be made to God for him.
从罪恶的绝望危险中解脱出来，以及一个人在罪恶下的无助，除非上帝介入；因此，在某些情况下，即使人太弱，他也可以寻求他人的帮助，但无论如何，他也要呼求上帝的帮助，因为如果我们不这样做，所有的帮助都是徒劳的；虽然好的帮助对于拯救和解救一个可怜的灵魂摆脱罪恶是特别有用的，但要知道，解救一个灵魂脱离罪恶的工作，不亚于主耶稣基督的救赎，他救赎以色列脱离他一切的罪孽，诗篇 130 节最后，除非他伸出救赎之手，否则不会有好事发生，罪恶是如此的欺骗，以至于会使人变得顽固。 罪是毒药的性质，它使身体僵硬和变硬，使眼睛失明，并以热情燃烧，无法扑灭；所以当一个人一旦得罪上帝，他立即失去了眼睛，撒旦和他的欲望使他陷入罪中，他们首先使他失去了眼睛，以便他看不到其中的危险和伤害，然后他因为所犯的罪而变得如此坚硬，以至于没有任何劝告或警告能够使他从中恢复过来，只有上帝的大能之手才能拯救他，因此必须为他向上帝祈祷。

Reas. 4. Taken from the displeasure that God takes, if he see that we do not pray for them, when we forget to remember them before the Lord, this is ill taken, God is displeased when there is none to stand in the gap in such a case as this, Esa, 59.15, 16. God doth not afflict willingly, and yet if he be stirred up he must destroy them, if there be none to stand in the gap; you then provoke the wrath of the Lord, and this displeaseth him much, and God may justly leave us to the like sin for which we are not humbled in others.
4. 从上帝不悦之处来看，如果我们在忘记为他们祈祷时，他看到我们不为他们祈祷，这是不悦的。当没有人在这种情况下站在间隙中时，上帝就不悦了，以赛亚书 59 章 15、16 节。上帝并不愿意使人受苦，但如果他被激怒，他必须毁灭他们，如果没有人站在间隙中；那么你就激怒了上帝的愤怒，这让他非常不悦，上帝可能公正地让我们陷入同样的罪中，因为我们没有在别人身上谦卑。

Reas. 5. Taken from the blessing that befalls God's Servants, when we do so, as was upon Job, in chap. 42.8, 9. when Job begins to pray for his friends, then God turned the captivity of Job, he had long time lain under many vexations, woeful calamities, but when he begins to pray for his friends that had sinned, then the Lord turned his captivity; and so it is expressly said, Esa. 57.18, 19. I will restore comfort unto him, and to his mourners. To show you, that God will restore comfort to us if we lament the falls of others, and mourn over them in that condition. We shall have comfort in their comfort, because we did mourn in their grief. If God's people can mourn with their brethren in sin and misery. God will restore comfort to them, and to their mourners.
5. 从上帝的仆人所得的祝福中得出，当我们这样做时，就像约伯在第 42 章 8、9 节中所经历的那样。当约伯开始为他的朋友祈祷时，上帝就转变了约伯的困境，他长时间以来一直受到许多痛苦的灾难的折磨，但当他开始为犯罪的朋友祈祷时，主就转变了他的困境；正如以赛亚书 57 章 18、19 节明确所说的那样，我要使他得到安慰，也要使他的悲哀者得到安慰。这是为了向你们展示，如果我们为他人的跌倒而哀悼，并为他们的处境而悲伤，上帝将会恢复我们的安慰。我们将在他们的安慰中得到安慰，因为我们在他们的悲伤中哀悼。如果上帝的子民能与他们在罪恶和苦难中的弟兄一同悲伤，上帝将会恢复安慰给他们和他们的悲哀者。

Before we make use of this point, come we to the next.
在我们利用这一点之前，让我们来到下一个。

Doct. 3. A faithful Christian, praying for his brethren fallen into any sin, shall obtain peace, and pardon, and grace for him.
医生 3.一个忠诚的基督徒为陷入罪恶的弟兄祈祷，将为他获得平安、宽恕和恩典。

It is said so in the text, If any man; that is, any man that believes in Jesus Christ, he shall ask, and he shall give him life So that you see here is the promise made to such, the promise is, that upon asking, he shall give life to his sinful brother. Who shall give him life? Interpreters take it both ways, and both agreeable to the text, and the Analogy of faith; for whether he that prays be as an Instrument, or God, it is all one, for it must be God that doth it, and he that prays is an Instrument, he procures to his sinning brother great favor from God.
据文本所说，如果有任何人，也就是任何相信耶稣基督的人，他应该祈求，他会给他生命。所以你可以看到这里是对这样的人所作的承诺，承诺是，只要他祈求，他会给他犯罪的兄弟带来生命。谁会给他生命？解释者以两种方式解释，两种方式都符合文本和信仰的类比；因为无论祈祷者是作为工具还是上帝，都是一样的，因为必须是上帝来做，而祈祷者是一个工具，他为他犯罪的兄弟从上帝那里获得了极大的恩惠。

Life] that is, the life of Justification, and of Sanctification consolation and comfort to his soul notwithstanding his sin; the promise is evident, he shall prevail with God, to bestow life upon his brother. This you shall see evident from Scripture, Deut. 9.25, 26. I fell down before the Lord forty days, and forty nights, &c. and thereupon the Lord did show mercy, and pardoned their sin. Job prayed for his friends, and the Lord said he would accept him, Job 42.8, 9. And so our Savior, he prayed for his crucifiers. And it is generally thought, that the powerful prevalency of Peters Sermon in converting three thousand souls at once, did especially spring from our Savior's prayer, and the efficacy of it, Act. 2.37. And Stephen, he prayed for his persecutors, and Paul was one of them that had a hand in his death, Act. 7.6. And yet ere long God answered Stephens prayer in converting Saul; so that let a man (a believing Christian) pray for his sinning brother, and he shall give him life.
生命，即称义和成圣的生命，尽管他犯了罪，仍然给他的灵魂带来安慰和慰藉；这个应许是明显的，他将能够说服上帝将生命赐给他的兄弟。你可以从经文中明显看到这一点，如申命记 9 章 25、26 节所示，我在耶和华面前跪倒了四十天四十夜，然后耶和华施怜悯，宽恕了他们的罪。约伯为他的朋友祈祷，耶和华说他会接纳他，约伯记 42 章 8、9 节。我们的救主也为钉他在十字架上的人祈祷。人们普遍认为，彼得的讲道能够一次性使三千人归主，尤其是源于我们救主的祈祷和其效力，使徒行传 2 章 37 节。司提反为他的迫害者祈祷，而保罗就是其中之一，他参与了司提反的死亡，使徒行传 7 章 6 节。然而不久之后，上帝回答了司提反的祈祷，使扫罗归主；所以让一个人（一个有信仰的基督徒）为他犯罪的兄弟祈祷，他将得到生命。

Reas. 1. It is taken from the pleasure that God takes to knit the Members of the Body of his Son together, and no better means to join us together, and so fitly to make us useful Members one to another then this, those members of the body that are most weak should be most helped this way, 1 Cor. 12, 21, 22. Every member should be of some use one to another, and it doth better compact the body together. God did not say to Job's friends, Go you and pray for yourselves, but, Go to my servant Job, and he shall pray for you He would have them beholden to Job, of whom they had spoken the thing that was not right, else God would not accept them.
1. 它源自上帝喜欢将他儿子的身体成员紧密结合在一起的快乐，没有比这更好的方法来使我们彼此紧密结合，使我们成为彼此有用的成员，那就是身体中最虚弱的成员应该得到最多的帮助，哥林多前书 12 章 21、22 节。每个成员都应该对彼此有所用处，并且这样做可以更好地使身体紧密结合。上帝没有对约伯的朋友们说：“你们去为自己祈祷”，而是说：“去找我的仆人约伯，他会为你们祈祷。”他希望他们对约伯感激，因为他们曾经说了不正确的事情，否则上帝不会接受他们。

Reas. 2. It is taken from the Intercession of Christ, who performs that office for every member of his body: This honor have all his Saints; though they do not merit this by their prayers, yet there is this efficacy in their prayers, not of merit, but of grace, to prevail with the Father in their brethren's behalf, Rom. 8.34. Intercession is such a part and kind of prayer as a man makes for other men, to procure favor from God to them, to be Mediators for them, to pray for others in the name and mediation of Jesus Christ, and that for his sake they may be accepted, God will then hear us for Christ's sake in the behalf of our brethren.
2. 它源自基督的代祷，他为他的身体的每个成员履行这个职责：这是他所有圣徒的荣耀；虽然他们的祈祷并不是凭借功德，但他们的祈祷确实有这样的效力，不是凭借功德，而是凭借恩典，能够在他们弟兄的利益上得到父神的垂听，罗马书 8:34。代祷是一种人为他人向上帝祈求恩惠的祈祷方式，为他人作调解人，在耶稣基督的名义和调解下为他人祈祷，以使他们因耶稣基督的缘故而蒙悦纳，上帝将因基督的缘故为我们代祷我们的弟兄。

Use 1. It may be a ground of much encouragement to every Christian man, to wrestle earnestly with God in the behalf of his brethren, when you see them sin a sin that is not unto death, be it a man's wicked covetousness, and such as a man is froward in it, and will by no means be admonished, and go on resolutely in it, yet in this case God expects and requires we should mourn for him, Isaiah 57.17, 18. and therefore neglect not to pray for your brethren in this case.
使用 1. 当你看到你的弟兄犯了不至于死亡的罪，比如贪婪和固执不改，不接受劝告，坚决继续犯罪时，作为一个基督徒，与上帝为他们的缘故激烈争斗，这可能是一个很大的鼓励。然而，在这种情况下，上帝期望并要求我们为他们悲伤，以赛亚书 57 章 17 节和 18 节如此说。因此，在这种情况下，不要忽视为你的弟兄祈祷。

First, it will displease God if you pray not for them, is it nothing to you to pass by, and to see such a man lie in sin? assure yourself of this, God's heart will fit loose towards you, if your hearts sit loose to your brethren, and therefore neglect not to pray for them.
首先，如果你不为他们祈祷，这会使上帝不悦，对你来说，看到一个人陷入罪恶而漠不关心，这难道不重要吗？请确信，如果你对兄弟姐妹漠不关心，上帝的心也会对你漠不关心，所以不要忽视为他们祈祷。

Secondly, if you pray for them you shall have comfort restored to them, and to yourselves with them, and though for the present you might seem to procure hurt to yourselves, and no good to them, yet pray, and pray heartily, and use the best means you can, and you will surely find the comfort and benefit of it; may not this be a notable encouragement to you this way, that God should be pleased to make thee an Instrument of life to thy brother, when he is a dead man in God's sight; a dead man will be stiff, and cold, and putrefy, and yet even such a man if thou prayest for him, thou shalt give him life to his soul.
其次，如果你为他们祈祷，你们将会恢复安慰，他们也会与你们一同恢复安慰，虽然暂时你们可能会给自己带来伤害，对他们没有好处，但是请祈祷，真心祈祷，并尽力采取最好的方法，你们一定会找到其中的安慰和好处；这难道不是一个显著的鼓励吗？当他在上帝眼中已经是个死人时，上帝竟然喜悦你成为他的生命工具；一个死人会僵硬、冷却、腐烂，然而，即使是这样的人，如果你为他祈祷，你将给他的灵魂带来生命。

Object. You say, But doth not many a man pray for his brethren, and yet is not heard and accepted, did not Abraham pray for Ishmael? And what think you of Samuel's prayer for Saul, and yet saith God, How long wilt thou mourn for Saul, 1 Sam. 17.6. I have cast him off, mourn no more for him; so that sometimes a man may pray for his brethren, and that earnestly, and yet his prayers fall to the ground in vain?
物体。你说，但是难道不是有很多人为他的兄弟祈祷，却没有得到回应和接受吗？亚伯拉罕不是为以实玛利祈祷吗？撒母耳为扫罗祈祷又怎么样？然而上帝说，你为扫罗哀悼多久？我已经弃绝他，不要再为他哀悼了。所以有时候一个人可能会为他的兄弟祈祷，而且是真诚地，但他的祈祷却落空了，徒劳无功。

Answ. First, it would be considered whether a man be a brother or no; Abraham did not pray for one that was already gracious, that did belong to the election of grace, and the text doth not reach to such a brother; but I understand it of such as are either called, or belong to the election.
首先，要考虑一个人是否是兄弟；亚伯拉罕并没有为已经蒙恩的人祈祷，也没有为那些属于恩典选民的人祈祷，这段经文并不适用于这样的兄弟；但我理解这是指那些被呼召或属于选民的人。

Secondly, Suppose you do not know whether he belong to the election of grace or no, it may be you pray for them whom you have not used other means to heal them, I doubt not but David prayed for Absalom, and Adonijah, but not using other means, his prayers are rejected, these are not prayers of faith, when other good means are not used.
其次，假设你不知道他是否属于恩典的选民，你可能会为那些你没有使用其他方法来治愈的人祈祷，我毫不怀疑大卫为押沙龙和亚多尼雅祈祷过，但是没有使用其他方法，他的祈祷被拒绝了，这些不是有信心的祈祷，当其他好的方法没有被使用时。

Thirdly, Its possible that a man may pray without faith, and without fervency, Jam. 5.15. and such requests should be faithful and fervent, and God requires you should come before him, and submit yourselves to him, and acknowledge your own unworthiness to ask such a blessing, and yet in the name of Christ you press God with it, and you must walk close with God in a course of Christianity, else your prayers are to no purpose; and to wait on God through Christ for a gracious acceptance, and God will recompense your prayers, and labor of love in due time.
第三，有可能一个人在没有信心和热情的情况下祈祷，雅各书 5:15。这样的请求应该是忠诚和热切的，上帝要求你来到他面前，顺服他，并承认自己不配求得这样的祝福，然而你要以基督的名义向上帝坚持不懈地祈求，你必须与上帝保持亲密的关系，走在基督教的道路上，否则你的祈祷是没有意义的；要通过基督等待上帝的恩慈接纳，上帝会在适当的时候回报你的祈祷和爱的劳动。

FINIS.

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Christ the Fountain of Life by John Cotton, Copyright © 2023
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