Christ's Exaltation Purchased by Humiliation
基督的升高是通过谦卑获得的

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

TABLE OF CONTENTS
目录

SERMON I: CHRIST'S EXALTATION PURCHASED BY HUMILIATION
基督的升高是通过谦卑获得的

SERMON II: CHRIST'S EXALTATION PURCHASED BY HUMILIATION
讲道二：基督的升高是通过谦卑获得的

SERMON III: CHRIST'S EXALTATION PURCHASED BY HUMILIATION
第三篇讲道：基督的升高是通过谦卑获得的

SERMON I:
讲道一：

CHRIST'S EXALTATION PURCHASED BY HUMILIATION
基督的升高是通过谦卑获得的

For, for this end Christ both died, and rose, and revived, that he might be Lord both of the dead and of the living.—ROM. 14:9.
为此，基督死了，复活了，复活了，他可以成为死者和活人的主。-罗马书 14:9。

THE dependence of these words upon the former I take to be this: The scope of the apostle in this chapter is to stay the rigid censures of others concerning weaker Christians, especially about matters of indifferency, or at the least of a less nature. In the 6th verse, saith he, 'He that regards not a day, regards it not, to the Lord he that eats, eats to the Lord; and he that eats not to the Lord, he eats not, and gives God thanks,' &c. His reason is this: they that in eating or in not eating do it with a religious respect to the Lord; if they eat, it is to the Lord; if they eat not, it is to the Lord; that is, in obedience to the Lord. They are to he borne withal, because they do it with religious respects. Though perhaps there may be a little error in the matter, yet there be some things of such indifferency that they [do] not give denomination to the action, if it be to the Lord. Howsoever the action be not altogether to be excused, yet the person is to be excused, and is not to be hardly censured. Therefore considering that they* do it, and they that do it not, do it to the Lord, be not hasty in your censures.
这些话与前者的依赖关系我认为是这样的：使徒在本章中的目的是阻止他人对较弱的基督徒，尤其是在中立事项上或至少在较小的事项上进行严厉的指责。他在第 6 节中说：“不重视某一天的人，是为主而不重视；吃的人，是为主而吃；不吃的人，是为主而不吃，感谢上帝。”他的理由是：那些在吃或不吃的时候都以对主的虔诚尊重为动机的人，如果他们吃，那是为了主；如果他们不吃，那也是为了主，也就是为了顺服主。我们应该容忍他们，因为他们是出于虔诚的尊重而这样做的。尽管在事情上可能有一点错误，但有些事情是如此中立，以至于它们不会给行动带来名称，只要是为了主。无论如何，行动并不完全可以被原谅，但人应该被原谅，不应该受到严厉的指责。因此，考虑到他们这样做，无论是这样做的人还是不这样做的人，都是为了主，不要急于指责。

Quest. How doth he prove that these holy Christians did eat or not eat to the Lord?
问题：他如何证明这些虔诚的基督徒是否向主祭祀了食物？

Ans. From this, because they were the Lord's. They that are the Lord's, they live to him, and die to him; and therefore they do particular actions to him. 'No man,' ver. 7, 'lives to himself, nor no man dieth to himself,' which includes all particular actions. 'Whether we live, we live to the Lord; or whether we die, we die to the Lord; whether we live therefore, or die, we are the Lord's.' He proves therefore that they do eat or not eat to the Lord, if they be good Christians, because they are the Lord's.
从这个角度来看，因为他们是主的。那些属于主的人，他们活着是为了主，死了也是为了主；因此，他们对主做出特定的行动。"没有人为自己活着，也没有人为自己死去"，这包括了所有的特定行动。"无论我们活着，是为主而活；或者我们死去，是为主而死；无论我们活着，或者死去，我们都是主的。"因此，他证明了他们是否为主而吃或不吃，如果他们是好的基督徒，因为他们是主的。

Those that are the Lord's live to the Lord, and do all particular actions to the Lord. Such must not be harshly censured, because they are the servants of the Lord.
那些属于主的人活着是为了主，做所有的事情都是为了主。这样的人不应该受到严厉的指责，因为他们是主的仆人。

Quest. In the third place, How doth he prove that they are the Lord's that live and die to him?
问题。第三点，他如何证明那些活着并为他而死的人是主的人？

Ans. He proves it from the main ground in the text: 'For, for this end Christ both died, and rose, and revived, that he might be Lord both of the dead and of the living.' So you see the dependence of the reason, they eat or eat not to the Lord. Why? 'Because they are the Lord's.'
他从文中的主要观点证明了这一点：“因为基督死了，又活了，为要作死人并活人的主。”所以你可以看到理由的依赖，他们吃或不吃都是为了主。为什么呢？“因为他们是主的。”

But how is it they are the Lord's? It is the end of the three actions of Christ here. 'Christ died, and rose again, and revived, for this end, that he might be the Lord of the dead and of the living.' So you see the connection of these words with the former.
但是他们如何成为主的呢？这是基督在这里的三个行动的结果。'基督死了，复活了，复活的目的是成为死人和活人的主。'所以你可以看到这些话与前面的联系。

In the words you have argumentum et argumenti ratio, the argument, and the reasoning from the argument; the ground, and the inference from the ground. The ground is: 'Christ died, and rose again, and revived.' What is the inference from that? 'That he might be Lord of the dead and of the living.'
在你所提到的话中，有论证和论证的理由，有论点和从论点推理出的推理；有根据和从根据推断出的推断。根据是：“基督死了，复活了，又活过来了。”从那个推断出什么呢？“他可以成为死人和活人的主。”

In the words therefore we will consider the argument itself, and the ground itself, and then the inference.
因此，我们将考虑论点本身，以及根据本身，然后是推论。

'For, for this end Christ both died, and rose, and revived.'
为了这个目的，基督不仅死了，而且复活并复活了。

There are three branches of the ground.
地面有三个分支。

Christ died, rose, revived.
基督死了，复活了，复活了。

Of the inference we will speak afterwards, and shew how these grounds enforce that inference, that he should be 'Lord both of the dead and of the living.'
关于推论，我们将在之后讨论，并展示这些理由如何强化这个推论，即他应该是“死者和活者的主宰”。

'Christ died.'
基督死了。

1. First of all, you must know that Christ died here as a public person, or else the inference were not good. Christ took upon him the person of no man, but the nature; for this end, that he might be a public person. If Christ had taken the person of any body, there had been two persons of Christ. He had died in one person and not in another. Now having the nature that is common to all men, and not the person of Peter or James, &c., when he died the person died in that nature wherein he might die; so when it is said, 'Christ died,' we must consider Christ as a public person, not taking the particular person of any man, but the general nature of man into union with the second person. Christ died as a public person.
首先，你必须知道基督在这里以一个公众人物的身份死去，否则推论就不好。基督承担了一个人的本质，而不是一个人的身份；目的就是为了成为一个公众人物。如果基督承担了某个人的身份，那就会有两个基督的人。他会在一个人的身份下死去，而不是另一个人的身份。现在，他拥有所有人共同的本质，而不是彼得或雅各的个人身份等等，当他死去时，他的人在他可以死去的本质中死去；所以当说到“基督死去”时，我们必须将基督视为一个公众人物，不是承担任何人的特定身份，而是将人的普遍本质与第二位的人结合在一起。基督以一个公众人物的身份死去。

2. Secondly, Christ died as the 'second Adam.' The spring of all misery and death was from the 'first Adam,' but the 'second Adam' was a quickening Spirit, 1 Cor. 15:45. He died as a public person, and the 'second Adam.'
其次，基督以“第二个亚当”的身份而死。所有痛苦和死亡的源头来自“第一个亚当”，但“第二个亚当”是一个使人复活的灵，哥林多前书 15:45。他以一个公众人物和“第二个亚当”的身份而死。

We must know, moreover, that he died as the great High Priest of the church, offering to God the Father a sacrifice that made him Lord over all, as we shall see after. He died as a priest, as indeed he that was foresignified by all the sacrifices and priests. He was both priest and sacrifice: Heb. 9:14, 'By the eternal Spirit, the Godhead, he offered himself to his Father.'
我们必须知道，此外，他作为教会的伟大大祭司而去世，向上帝父献上了一种使他成为万有之主的牺牲，我们将在之后看到。他以祭司的身份去世，正如所有的祭品和祭司所预示的一样。他既是祭司又是牺牲品：希伯来书 9:14，“他借着永远的灵，将自己献给了他的父神。”

3. Again, He died a voluntary death, for else he had not died in obedience. His death was violent in regard of them that forced it, but it was voluntary in regard of them that he offered himself for, as a sweet sacrifice to his Father. That voluntariness made his death a sweet sacrifice; for whatsoever the Father did to him, he joined with the Father in it. The Father gave him; he gave himself. The Father appointed him to be so and so; and he joined with the Father in all things. 'No man takes away my life from me,' saith he himself, John 10:18. It was a voluntary death in regard of his freedom; nay, he thirsted after it, as you have it in the Gospel. He longed after it, upon high considerations, howsoever in a lower consideration, as it was a tormenting thing and a bitter cup, he had a desire that it might pass; but it was upon lower respects. Upon higher respects, the will of his Father and the salvation of mankind, he thirsted to drink of that cup.*
再次，他以自愿的方式去世，否则他就不会以服从的方式去世。他的死对于那些强迫他去世的人来说是暴力的，但对于他自己主动献身于父亲的人来说是自愿的，就像是一种甜蜜的祭品。这种自愿性使他的死成为一种甜蜜的祭品；因为无论父亲对他做了什么，他都与父亲一起做。父亲给了他；他自己给了自己。父亲任命他成为这样那样的人；他在所有事情上都与父亲一起。他自己说：“没有人从我这里夺去我的生命。”（约翰福音 10:18）这是他自由意志下的自愿死亡；不仅如此，他还渴望这样做，正如福音书中所记载的。他出于高尚的考虑而渴望这样做，尽管从较低的角度来看，这是一件折磨人的事情和一杯苦涩的苦酒，他希望它能过去；但这是出于较低的考虑。出于更高的考虑，他父亲的意愿和人类的救赎，他渴望喝那杯苦酒。

A man may will and nill the same thing upon presenting different objects and respects, and reasons. That which a man may decline, as we say, in this respect, looking to a particular end, that a man may desire, looking to a higher end; because man is framed so to yield to the stronger reason alway. Thereupon that is no objection, 'he seemed sometime a little unwilling.' It was looking upon something presented to him that made him in that respect unwilling; but looking upon other respects he gave himself willingly; the Father and he joined together.
一个人可以在不同的对象、不同的尊重和理由下，同时愿意和不愿意同一件事情。一个人可能会拒绝某件事情，我们可以说，在这个方面，他看向了一个特定的目标，而一个人可能会渴望某件事情，看向了一个更高的目标；因为人总是被构造成要顺从更强的理由。因此，这并不是一个反对意见，“他似乎有时有点不情愿。”这是因为他看到了某个被呈现给他的东西，使他在这个方面不情愿；但是在看到其他方面时，他愿意自己投入；父亲和他联合在一起。

And therefore by the way, when they talk of the active and passive obedience, there was action in all his passion'; chiefly in his passion there was action; for if it had been mere suffering without voluntary obedience, what obedience had that been? A beast may so suffer, but against his will; but his voluntary obedience was the chief in all his passion. 'He humbled himself to the death of the cross,' as it is Phil. 2:8.
因此，顺便说一下，当他们谈论主动和被动的顺服时，他的受难中有行动；主要是在他的受难中有行动；因为如果只是无意识的受苦而没有自愿的顺服，那算什么顺服呢？兽类也可以这样受苦，但那是违背它们的意愿；但他自愿的顺服是他受难中的主要特点。“他自己卑微，顺服至死，且死在十字架上”，正如腓立比书 2:8 所说。

4. Yet further, as he died voluntary, so he died as our surety. Therefore he died a 'cursed death' due to us. 'He was made a curse for us,' Gal. 3:13, that he might remove the curse from us. These and such like conclusions must be observed in this, that the apostle saith, 'To this end Christ died,' because we shall have use of them afterwards.
然而，正如他自愿去世一样，他也作为我们的担保人而去世。因此，他为我们而死了一次“被诅咒的死亡”。加拉太书 3:13 说：“他替我们成了咒诅”，以便他能够从我们身上除去咒诅。在这种情况下，必须注意这些类似的结论，因为使徒说：“基督为此而死”，因为我们以后会用到它们。

Here we might stay and admire,† that life should die! that glory should become shame for us! and that he that is the author of all blessing should become a curse! Indeed, it is a great mystery that Christ, being God, should stoop so low that he could join together the infinite majesty of God, and that low degree of abasement, that he might condescend unto. Domine quo descendis, &c.: Lord, how far goest thou? (a) He could not go lower and be God. God, to shew his love to us, shewed himself God in this, that he could be God and go so low as to die; and not only to die, but to die a shameful and cursed death for us. But I pass to the particulars.
在这里，我们可能会停留并欣赏，生命竟然会死亡！荣耀竟然会成为我们的耻辱！造福万物的主竟然会成为诅咒！事实上，基督是上帝，他屈尊如此之低，以至于他能够将上帝的无限威严与卑微的程度结合在一起，以便他能够降卑。主啊，你要下降到何种程度呢？（a）他不能再低下去而仍然是上帝。上帝为了向我们显示他对我们的爱，显示了他自己是上帝，他能够成为上帝并降至如此之低，以至于死亡；不仅如此，他还为我们以一种可耻和被诅咒的死亡而死。但我将转向具体的事情。

'For this end Christ both died and rose,' &c.
为此，基督既死又复活，等等。

1. He rose again; and indeed it was impossible but he should rise again, because he is the Lord of life. Now the Lord of life, and life itself, could not long die. It was but by dispensation that he died, viz., to work our salvation. But he could not be detained any longer by the sorrows of death. He died therefore, and rose. He rose, even as he died. He rose a public person, and as a 'second Adam,' to give and infuse spiritual life into all his branches. He rose as our surety in our room. He rose in spite of the Jews, that laboured to keep him down all they could. By the way, this shews that he will rise in his church, and in his children, in his religion, and in his cause. Let the world and all the devils in hell lay a stone upon Christ, upon his cause, and church, and children; they will rise again, even as his blessed body did, in spite of all the watchfulness of the Jews.
他再次复活了；实际上，他不可能不复活，因为他是生命的主。现在，作为生命的主和生命本身，他不可能长时间死去。他之所以死去，只是为了完成我们的救赎。但他不能再被死亡的痛苦所困扰。因此，他死了，又复活了。他复活的方式与他死去的方式一样。他以一个公众人物的身份复活，作为“第二个亚当”，将属灵的生命赋予他的所有信徒。他作为我们的代保人在我们的位置上复活。他尽管受到犹太人的阻挠，他们竭尽全力想要压制他。顺便说一下，这表明他将在他的教会、他的子民、他的宗教和他的事业中复活。让世界和地狱中的所有魔鬼都在基督、他的事业、教会和子民上压上一块石头；他们将会再次复活，就像他那受福的身体一样，尽管犹太人竭力提防。

2. Again, As he rose, so he rose with many; not alone, to shew, as I said before, that he rose as a public person. Another man riseth as himself; the rest rise not with him as caused by his rising. But Christ rose as a public person. Therefore many rose with him, Mat. 27:53. The graves were opened to shew that he rose as a public person, as our surety, as a spiritual head, and as the 'second Adam,' who could infuse life into others (b). What became of those bodies that rose with him after? The Scripture saith nothing of it; nor what became of Moses's body. They rose to do God a service and Christ an honour, which when they had done they were content to be disposed of by God again, and, it is likely, to return from whence they came. For if the head of the church himself was content to come from heaven into the virgin's womb, and from thence to the cross, and from thence to the grave, and to be abased for us, those that have the Spirit of Christ, those blessed souls in heaven, might well be content for a time to be abased, to take bodies, to do a service for their Lord and Master, who was content to forego heaven thirty-four years, and the glory due to him.
再次，他的复活是与众人一同复活的；不是独自复活，这是为了显示他是作为一个公众人物复活的，正如我之前所说的。另一个人只是自己复活；其他人不是因为他的复活而与他一同复活。但基督是作为一个公众人物复活的。因此，许多人与他一同复活，马太福音 27:53。坟墓被打开是为了显示他是作为一个公众人物复活的，作为我们的担保人，作为一个属灵的头，作为“第二个亚当”，他能将生命注入他人（b）。那些与他一同复活的身体后来怎么样了？圣经对此没有提及；摩西的身体又怎么样了呢？他们复活是为了为上帝服务，为基督荣耀，当他们完成了这个任务后，他们愿意再次由上帝安排，并且很可能返回他们来时的地方。因为如果教会的头自己愿意从天堂降临到童女的子宫中，然后再到十字架上，再到坟墓里，并为我们而卑微，那些有基督的灵的人，那些在天堂中有福的灵魂，也可以愿意暂时卑微，接受肉体，为他们的主人和主人服务，他愿意放弃天堂三十四年和应得的荣耀。

Therefore by the way, if God will use us, though we be never so great, for a particular service to the church, shall we stand upon it, when the blessed saints in heaven, those blessed souls, were content to come and take bodies for a time, to do God service, and then to sleep again?
所以顺便说一句，如果上帝要使用我们，即使我们再伟大，为教会的某项特定任务，我们会坚持吗？当天堂中的圣徒们，那些幸福的灵魂，愿意暂时降临并接受肉体，为上帝服务，然后再次入睡

3. Again, He rose on that day which was ever after, and well may still be, called the Lord's day; for a new world began with his rising, therefore a new Sabbath. Saint John saith, 'I was in the Spirit upon the Lord's day,' Rev. 1:10. If a man be ever in the Spirit, it is upon the Lord's day, when the Lord of the day doth honour his people, giving them to enjoy his ordinances, and joining effectually with them, maketh them full of the Spirit, and raiseth up our dead hearts after him.
3. 再次，他在那天复活，这一天从那时起一直被称为主日，而且至今仍然如此；因为他的复活开启了一个新世界，所以也有了一个新的安息日。圣约翰说：“我在主日被圣灵感动”，启示录 1:10。如果一个人总是在圣灵中，那就是在主日，当这一天的主荣耀他的子民，让他们享受他的圣礼，并与他们真实地联合，使他们充满圣灵，并使我们死去的心复活。

'And revived.'
并且复活了。

Why is this added to rising again? 'He revived.'
为什么这又被添加到上升中？“他复活了。”

1. To shew that he rose never to die again, and that indeed he never meant to lay aside that body again, as once he had, to die for us. Consonant hereunto is that Rev. 1:18, 'Behold, I was dead and am alive, and I live for evermore; I have the keys of death and of hell.' He lives for evermore, as Heb. 7:25, 'He sits for evermore at the right hand of God, there making intercession for us.' He dies no more.
为了显示他再也不会死去，并且实际上他也不打算再次放下那个身体，就像他曾经为我们而死一样。与此相符的是启示录 1:18 中的话：“看哪，我是活着的，但我曾死过；看哪，我是活着的，直到永远！我拿着死亡和阴间的钥匙。”他永远活着，就像希伯来书 7:25 中所说的：“他能拯救那透过他来到神面前的人，因为他是长远活着，替他们祈求。”他再也不会死去。

2. Again, This 'revived' is added to shew the kind of his life, differing from that life he lived before. That life he lived before he died, was supported with meat and drink and refreshings, even as our poor lives are. It was a life subject to death that he died in, but after his resurrection, except it were for a particular dispensation, to confirm the faith of his disciples, he needed no more to eat or drink or sleep, or any natural supports and helps; for he was enlivened immediately by the Spirit of God which flowed into him. He was full of the Spirit, and that did supply all other things whatsoever. Even as in heaven, 'God shall be all in all,' 1 Cor. 15:28; that is, he shall be so immediately to us, to supply all, as we shall neither eat nor drink nor sleep, nor have magistrates nor ministers; but the Spirit of God will be all in all; so it was with this life of our blessed Saviour when he revived. The Spirit supplied the absence of all other supports whatsoever that he used before he died. And indeed our Saviour Christ came to bestow that life upon us that he lived after his resurrection; not this natural life of ours, that needs meat and drink and refreshings. This is not that life that Christ specially aimed at when he came to die, but that spiritual and eternal life that he lived after the resurrection; a life not subject to death; a spiritual life, not needing any created support whatsoever.
再次，这个“复活”的词是为了显示他的生活方式与他之前的生活方式不同。他死前的生活是靠食物、饮料和休息来维持的，就像我们这些贫穷的生活一样。他死在一个会死亡的生活中，但在他复活之后，除非是为了特殊的安排来确认他的门徒的信仰，他不再需要吃喝睡觉或任何自然的支持和帮助；因为他立刻被神的灵所活化。他充满了圣灵，圣灵提供了一切其他的东西。就像在天上，“神将成为一切”，哥林多前书 15:28；也就是说，他将立即为我们提供一切，我们既不需要吃喝睡觉，也不需要有官员或者牧师；但是神的灵将成为一切；当我们的救主复活时，他的生活就是这样的。圣灵弥补了他死前所使用的所有其他支持的缺失。事实上，我们的救主基督来赐予我们他复活后的生命；而不是我们这种需要食物、饮料和休息的自然生命。 这不是基督在来世时特别追求的生活，而是他在复活后所过的属灵和永恒的生活；一种不受死亡束缚的生命；一种属灵的生命，不需要任何创造物的支持。

You see the grounds; the inference from these grounds follow in these words, 'that he might be Lord both of the dead and of the living.' The ground hath three branches: death, resurrection, and reviving. How all these do flow and give strength to this inference, I will touch in the particulars. First, then, Christ died 'that he might be Lord of the dead and of the living,'
你看到了这些理由；从这些理由中可以得出以下结论：“他可以成为死人和活人的主。” 这个理由有三个方面：死亡、复活和复苏。关于这些方面如何流动并为这个结论提供力量，我将在具体事例中进行阐述。首先，基督死了，“他可以成为死人和活人的主。”

Christ died, 1 Peter 1:18, to offer himself a sacrifice, to redeem us by his precious blood. 'We are not redeemed with gold or silver, but with the blood of Christ.' He could not be our Lord till he had bought us. Now his death was the price of our redemption; I say 'redemption,' not 'emption.' A thing may be bought that was never sold away before. Now we were sold to Satan, and under a contrary government. Now Christ satisfying divine justice redeems us. He buys us again. We had subjected ourselves to the devil, and put ourselves under his regiment,* till we were ransomed by Christ. Now Christ shall have no right to us till the price be paid to divine justice; for mercy must have justice satisfied; the attributes of God must not fight one against another. Christ, therefore, is Lord of us, because by death he gave full content to divine justice. So that now, notwithstanding justice, yet we are Christ's, and are saved. Nay, now the justice of God helps us. The most terrible attribute, justice, is a ground of comfort, for it stands not with justice to have the same debt paid twice. For God is just and faithful, saith the apostle, 1 John 1:9. So then you see there is a ground from death why we are the Lord's. We are Christ's because we cost him dear. He hath paid a price for us that is worth more than the whole world. Now God shewed his love in nothing more than in this, that he parted with that that is next himself, the greatest, his Son, who being God, yet died, in that nature that could die, to redeem us, and hereupon becometh Lord.
基督为了用他宝贵的血救赎我们，死了，彼得前书 1:18。'我们不是用金银赎回的，而是用基督的血。'在他买下我们之前，他不能成为我们的主。现在他的死是我们救赎的代价；我说的是'救赎'，而不是'购买'。一个东西可能被买下，但以前从未被卖掉过。现在我们被卖给了撒旦，并处于相反的统治之下。现在基督满足神的公义救赎了我们。他再次买下了我们。我们曾经使自己屈服于魔鬼，并使自己置于他的统治之下，直到被基督赎回。现在基督必须向神的公义支付代价，才能拥有我们；因为怜悯必须满足公义；上帝的属性不能相互对抗。因此，基督是我们的主，因为他通过死亡完全满足了神的公义。所以现在，尽管有公义，我们仍然是基督的，也得到了拯救。不仅如此，上帝的公义现在帮助我们。最可怕的属性，公义，成为了安慰的基础，因为公义不允许同一债务被支付两次。因为上帝是公义和信实的，使徒在约翰一书 1:9 中这样说。 所以你看到，我们之所以属于主，是因为有一个来自死亡的基础。我们属于基督，是因为他为我们付出了昂贵的代价。他为我们付出的代价比整个世界都更有价值。现在，上帝在这件事上显示了他的爱，他舍弃了与他自己最接近的、最伟大的儿子，他作为上帝，却以能够死亡的本性而死，为了救赎我们，并因此成为主。

2. Secondly, He rose again, therefore 'he is Lord of the quick and the dead.'
其次，他复活了，因此他是“活人和死人的主”。

(1.) First, Because his rising again was a manifestation that his death was a full satisfaction to divine justice, or else our sins should have kept him in the grave still, he being our surety. But our surety being out of prison, it is a sign he hath fully discharged all our debt, and the price is paid. If the surety and the creditor be agreed, we know the debt is paid.
首先，因为他的复活表明他的死亡已经完全满足了神的公义，否则我们的罪恶将使他仍然留在坟墓里，因为他是我们的担保人。但是我们的担保人已经出狱，这表明他已经完全偿还了我们所有的债务，代价已经支付。如果担保人和债权人达成一致，我们知道债务已经偿还。

(2.) Secondly, In that he rose again, he is Lord, because in rising again he entered into the possession and exercise of that Lordship that he had purchased. The right is one thing, and the use and possession of the right is another. Christ was Lord of us before he died. He was Lord of us when he died. But he did not enter into possession of his Lordship till he rose again. Therefore he saith, 'All power is given to me, both in heaven and earth,' Mat. 28:18, when he was ready to go up to heaven, to shew that by his resurrection the right he had by death was manifest.
其次，他复活了，他是主，因为通过复活，他进入了他所购买的主权的拥有和行使。权利是一回事，使用和拥有权利是另一回事。基督在他死之前就是我们的主。他在他死的时候也是我们的主。但直到他复活，他才进入了他的主权的拥有。因此，他说：“天上地上所有的权柄都赐给了我”，马太福音 28:18，当他准备升天时，以显示他通过复活显明了他通过死亡所拥有的权利。

(3.) Lastly, Because his rising again shewed that the Father was fully pacified. He obtained the gift of the Spirit, which next Christ himself is the greatest gift. God gave his Son first, and then the Spirit that comes from the Father and the Son. The Spirit was not given till his resurrection and ascension, as it is John 6; 7:39. Why? Because till all enemies were fully subdued by his death, and witnessed to be subdued by his resurrection, the Spirit could not be so fully given, the Spirit being a declaration of the good will of God that sent it. Now when the enemies of Christ were triumphed over, and God had shewed by the raising of his Son again, that he was fully satisfied, then the Spirit comes as the Son† of God's favour, which Spirit doth enable us to be subject to Christ, and makes us come under Christ's kingdom, which is a spiritual government. Wherefore because he obtained the Spirit for his members upon his resurrection, thereupon is the inference good. He rose again, therefore he is Lord 'of the quick and of the dead.'
最后，因为他的复活表明父神已经完全得到了安抚。他获得了圣灵的恩赐，这是除了基督自己之外最伟大的恩赐。上帝首先给了他的儿子，然后给了从父和子而来的圣灵。圣灵直到他的复活和升天才被赐予，正如约翰福音 6 章和 7 章 39 节所说。为什么呢？因为直到他的死亡完全征服了所有的敌人，并且通过他的复活证明了这一点，圣灵才能如此充分地赐予，圣灵是上帝所派遣的善意的宣告。现在，当基督的敌人被战胜，并且上帝通过他的儿子的复活表明他已经完全满足时，圣灵就像上帝的恩宠之子一样来到，这圣灵使我们能够顺服基督，并使我们进入基督的国度，这是一个属灵的政府。因此，因为他在复活时为他的信徒获得了圣灵，所以这个推论是正确的。他复活了，因此他是“活人和死人的主”。

3. Thirdly, He revived; therefore he is Lord of the quick and of the dead. Reviving and taking such a life as is not subject to death any more, he is now in heaven to make good that he purchased on earth. He revived, I say, to be a king, priest, and prophet at the right hand of God for ever: there to rule his church, and to overrule all the enemies of it till he hath subdued all; till he hath 'gathered all the elect,' Mat. 24:31, and brought his church out of the world, and made 'his enemies his footstool,' Ps. 110:1. You see then the ground is good, and the inference is good. 'Christ died, and rose, and revived,' that he might be Lord of the quick and dead.' I come now to the thing proved.
第三，他复活了；因此他是活人和死人的主。他复活并获得了一种不再受死亡束缚的生命，现在他在天堂中履行他在地上所购买的使命。我说他复活了，成为了永远在上帝右边的国王、祭司和先知：在那里统治他的教会，并掌控所有敌人，直到他征服所有敌人；直到他“聚集所有的选民”（马太福音 24:31），将他的教会从世界中带出，并使“他的仇敌成为他的脚凳”（诗篇 110:1）。你们看到了，根据是正确的，推论也是正确的。“基督死了，复活了，复活了，以便成为活人和死人的主。”现在我来说明已经证明的事实。

'That he might be Lord both of the dead and of the living.'
他可能是死者和生者的主宰。

Christ is Lord both of the dead and of the living. For the better clearing of the point, let us see what is lordship.
基督是死者和生者的主宰。为了更好地阐明这一点，让我们看看什么是主权。

'Lordship' properly is jus in rem et personas. It is a right, and where it is full, it is a right with possession either in things or persons.
“Lordship”适当地是指物权和人权。它是一种权利，当它完整时，它是一种在物品或人身上拥有的权利。

But what manner of 'lordship' is this?
但这是何种“领主”？

1. Christ is an universal Lord of and over all, over all the world; both over all the dead, and all the living; but more especially, and in a peculiar manner, he is Lord of his church, even as a husband is lord over his wife, which is a lordship with sweetness. So Christ's government is with unspeakable, with unconceivable sweetness. He is Lord as the Elder Brother, as the first begotten is over the rest; for he is the 'first begotten among the dead,' Rev. 1:5. This likewise is a sweet government. It is indeed a lordship of a king over his subjects, as his lordship is a branch of his kingly office; but it is such a lordship as is for the good of his subjects. It is not a derived* happiness. They enjoy the head and the subjects. Christ accounts himself happy in his church, which is his fulness. The church is 'the fulness of him that filleth all things,' Eph. 1:23. And more especially is the church most happy in this government. It is such a lordship as is, indeed, altogether for the good of the subjects. 'To us a child is born, to us a Son is given,' Isa. 9:6. He died, and rose, and revived, and all is for us. A Christian may say of Christ that he is totus in meos usus expensus, as one well said (c). He is all mine; he is all expended for my use and profit. It is such a lordship as makes all his subjects kings. Therefore it is said, Rev. 1:5, 'He loved us, and gave himself for us;' to purge his church, as it is Eph. 5:26, and likewise to 'make us kings and priests.' Where note, Christ hath a notable attendance upon him. He is served with none but kings. All God's children are kings. Even the meanest servant that is anywhere in the world, in spiritual respects is a king. What a Lord and King is this, that makes all his servants kings! You see, therefore, as Christ is an universal Lord, so also he is a peculiar Lord over his church.
基督是全世界的普世主宰，统治着所有人，无论是活着的还是死去的；但更特别、更独特的是，他是他的教会的主宰，就像丈夫是妻子的主宰一样，这是一种带有甜蜜的主宰。因此，基督的统治是无法言喻的、无法想象的甜蜜。他是长子，是众人中的长子；因为他是“从死人中首先复活的”，启示录 1:5。这也是一种甜蜜的统治。它确实是国王对臣民的统治，因为他的主宰地位是他王权职责的一部分；但这是一种完全为了臣民利益的主宰。这不是一种派生的幸福。他们享受着头和臣民。基督认为自己在他的教会中是幸福的，这是他的丰满。教会是“充满万有者的充满”，以弗所书 1:23。而且，教会在这个统治下是最幸福的。这是一种完全为了臣民利益的主宰。以赛亚书 9:6 说：“有一婴孩为我们而生，有一子赐给我们。”他为我们而死，而复活，而复兴，这一切都是为了我们。 一个基督徒可以说基督是“totus in meos usus expensus”，正如有人所说的那样。他是我的一切；他为我的利益和使用而付出了一切。这是一种使他所有的臣民都成为国王的统治。因此，启示录 1:5 中说：“他爱我们，为我们的罪舍己。”以净化他的教会，正如以弗所书 5:26 所说的那样，也是为了“使我们成为国王和祭司”。请注意，基督有一个显著的随从。他只受到国王的侍奉。所有上帝的儿女都是国王。即使是世界上最卑微的仆人，在属灵方面也是国王。这是一个怎样的主和国王，使他所有的仆人都成为国王！因此，你可以看到，基督既是普遍的主，也是他的教会的特殊的主。

2. Again, He is an independent Lord; only his Father joins with him in all. He is subordinate to his Father as Mediator, but he is independent in respect of all human authority whatsoever. All human authority is derived from him. 'By me princes reign,' &c., Prov. 8:15. His government in regard of all those governments is altogether independent. Therefore he is called 'the Lord of lords,' and 'King of kings.' He is Lord Paramount, as we say, over all; and they all are or should be dependent upon him.
再次，他是一个独立的主，只有他的父亲与他一起行动。作为调解者，他服从于他的父亲，但在任何人类权威方面，他都是独立的。所有人类权威都源自他。箴言 8:15 说：“藉着我，君王掌权。”他在所有这些政府中的统治完全独立。因此，他被称为“众主之主”和“众王之王”。他是我们所说的最高主宰，而他们都是或应该依赖他的。

3. And likewise he is a Lord of the whole man, body and soul; he is a spiritual Lord. He commands not the body only, but the soul. He sits in the throne of conscience especially, and there he subdues the conscience and the soul to him. There he prescribes laws to the conscience and pacifies the conscience, and stablisheth conscience and settles it against all fears and terrors whatsoever. He is Lord of body and soul, especially of the soul. He bows the neck of the inward man, and brings it wholly to be subject to him. He lays his command upon the very soul itself.
3. 同样地，他是整个人的主宰，包括身体和灵魂；他是一个属灵的主宰。他不仅仅指挥身体，还指挥灵魂。他特别坐在良心的宝座上，在那里征服良心和灵魂。他在那里给良心制定法律，安抚良心，并使良心稳定下来，不受任何恐惧和惊吓的影响。他是身体和灵魂的主宰，尤其是灵魂。他使内心屈服，完全顺服于他。他对灵魂本身下达命令。

4. And he is an eternal Lord. You see here he is Lord of the 'quick and of the dead;' all other lords have nothing to do with men when they are dead. They can do them no more harm. They have some power, indeed, over their dead bodies, but, alas!* that is senseless (d). Their government ends in death, because they are lords over the outward man only. But Christ's lordship is when we are gone hence, and then more especially. For then we are more immediately with him. We are nearer the fountain when our souls are gone to him that gave them. 'I desire,' saith St Paul, 'to be dissolved, and to be with Christ, which is best of all,' Philip. 1:23; especially then he is Lord, when we are gone hence.
他是永恒的主。你看，他是“活人和死人的主”；其他的主在人死后与他们无关。他们无法再对他们造成伤害。他们确实对他们的尸体有一些权力，但是，唉！那是无意义的。他们的统治以死亡结束，因为他们只是统治外在的人。但是基督的统治是在我们离开这里之后，尤其是那时候。因为那时我们更接近他。当我们的灵魂去到赐予它们的主那里时，我们离泉源更近了。“我渴望”，圣保罗说，“解脱与基督同在，这是最好的”，腓立比书 1:23；尤其是当我们离开这里时，他更是主。

5. In a word, he is an excellent Lord, for he hath all things that a lord should have. A lord should have three things: authority, suitable virtues and abilities, power and strength answerable to all. Now the Lord Christ hath all these. And, first, he hath authority, for God the Father gave him power over all. He purchased it, and his Father gave it him. 'He gave him the heathen for his possession,' Ps. 2:8; and 'All power is given to me in heaven and earth,' Mat. 28:18; and he hath full authority, as it is John 17:2, 'Thou hast given me power over all flesh.' He hath then authority. Secondly, he hath all graces and virtues fit for a lord and governor. He hath righteousness, wisdom, bounty, affections, &c. We need not make doubt of it; for he is the spring of all these in others. 'His sceptre is a sceptre of righteousness,' Ps. 45:6. Thirdly, he hath strength answerable to his authority; for he is a Lord that is God. Sometimes among men authority wants power or other qualifications; but in Christ is all, the utmost and greatest fulness of all. These things premised, let us make some use of all.
总之，他是一个出色的主人，因为他拥有一个主人应该拥有的一切。一个主人应该拥有三样东西：权威、适当的美德和能力，以及与之相称的力量和实力。现在，基督主拥有所有这些。首先，他拥有权威，因为上帝赐予他统治一切的权力。他购买了它，他的父亲给了他。诗篇 2:8 说：“你叫列国为他的产业”，马太福音 28:18 说：“天上地下所有的权柄都赐给了我”，他拥有完全的权威，如约翰福音 17:2 所说：“你赐给他管理凡有血气的权柄。”他拥有权威。其次，他拥有适合主人和统治者的所有恩典和美德。他拥有公正、智慧、慷慨、情感等等。我们不需要怀疑，因为他是其他人中所有这些的源泉。诗篇 45:6 说：“你的权杖是公正的权杖。”第三，他拥有与他的权威相称的力量；因为他是一个既是主又是上帝的主。在人类中，有时权威缺乏力量或其他资格；但在基督里，一切都有，是最大和最完全的。有了这些前提，让我们对这一切做一些应用。

But, first, let us see why it is said, 'He is Lord both of the dead and of the living,' prefixing the dead before the living? To shew, I conceive, that Christ is Lord of those that were dead before, as well as of those that are alive now. Christ is the Lord of all from the beginning of the world, from Adam to the last man that shall stand upon the face of the earth; therefore he is Lord of those that were dead before, as well as of those that are alive now, and that shall die after. 'He is Lord of the dead, and of the living.' Now for use, first, where he saith,
但是，首先，让我们看看为什么说“他是死人和活人的主”，在活人之前加上死人？我认为，这是为了显示基督是那些在之前已经死去的人的主，也是现在活着的人的主。基督是从世界开始就统治一切的主，从亚当到最后一个站在地球上的人；因此，他是那些在之前已经死去的人的主，也是现在活着的人的主，以及将来会死去的人的主。“他是死人和活人的主。”现在用于实际，首先，他说到

'For this end.'
为此目的。

Use 1. It is a point wondrous pregnant, and full of very comfortable use: first, shewing that the grounds of a Christian's faith and comfort are very strong, as you see how the Holy Ghost dwells upon the argument. 'For this end,' saith he, Christ died and rose again and revived, that he might be Lord of the quick and of the dead.'
使用 1. 这是一个非常奇妙而富有舒适使用的观点：首先，它显示了基督徒的信仰和安慰的基础非常坚固，正如你所看到的，圣灵在这个论点上非常强调。他说：“基督死了，又复活了，为的是要作活人和死人的主。”

God doth all to ends, it being a point of wisdom to prefix an end, and work to it. If God hath an end and providence in the hairs that fall from our heads, hath he not a far greater in disposing of things for the good of the church? His Son is given to death, and raised agian. It is for the greatest end in the world, being the greatest work. The greatest work hath the greatest end. Such was this end, the lordship of the church: 'For this end,' saith he, 'Christ died, and rose again, that he might be Lord of the dead, and of the living,' which is his church.
上帝为了目的而做一切事情，智慧之举是先确定一个目的，然后为之努力。如果上帝在我们头发掉落的事情上有目的和安排，那么在为教会的利益安排事物上，他难道不会有更大的目的吗？他的儿子被交付死亡，然后复活。这是世界上最伟大的目的，也是最伟大的工作。最伟大的工作有最伟大的目的。这个目的就是教会的主权：“为了这个目的，”他说，“基督死了，又复活了，为的是他可以成为死人和活人的主，也就是他的教会。”

And is this Christ's end, to be Lord of the living and of the dead? We must have it then our end too, to serve Christ, to live and die to him; for being under him, our ends must be answerable to his, as we shall see after.
这是基督的目的吗，成为生者和死者的主宰？那么我们的目的也必须是如此，为基督服务，为他而活，为他而死；因为作为他的属下，我们的目标必须与他的相符，我们将在之后看到。

'For this end.'
为此目的。

Use 2. Again, where it is said he died, and rose, and revived, 'that he might be Lord of the dead and of the living'—It is a profitable course—I speak it only in general—when we think of the abasement of Christ, to think of the end why. So of his exaltation: it is good to keep these together to avoid scandal* that might arise in our minds from either, thought of by itself, that God should stoop so low. Lest the thoughts of Christ dying and stooping so low should offend us, it is good also to think of the end, that 'he might be Lord of quick and dead;' and if that dazzle thee again, to think of our Saviour now in glory, full of majesty in heaven, and how shalt thou have access to so glorious majesty. Oh come down again, and think of God incarnate, God going up and down in our flesh, of God dying, dying a cursed death, and rising again. Thus in your meditations interweave these thoughts, to avoid scandal. Think of his glory; and that you may not be amazed at the glory, so as to be deterred from going boldly to him, think of bone of our bone and flesh of our flesh, God dying in your nature. Join these two together. 'For this end the Son of God died, and rose, and revived, that he might be Lord both of the dead and of the living.'
再用第二个例子来说，当说到他死了、复活了、复活了，'为了成为死人和活人的主'——这是一个有益的方法——我只是一般地说，当我们想到基督的卑微时，也要考虑到这个目的。同样地，对于他的升高，将这两者放在一起是好的，以避免我们的思想从任何一个方面引起的可能的困惑，即上帝屈尊如此之低。为了避免基督死亡和屈尊如此之低的思想冒犯我们，也要考虑到这个目的，即'他可以成为活人和死人的主'；如果这再次使你眼花缭乱，那就想想我们的救主现在在荣耀中，充满了天堂的威严，你将如何接近如此光荣的威严。哦，再次降临，想想上帝成为肉身，上帝在我们的肉体中上下行走，上帝死亡，死亡是被诅咒的，然后复活。在你的冥想中交织这些思想，以避免困惑。想想他的荣耀；为了不被荣耀所惊讶，以至于不敢大胆地去找他，想想他是我们的骨肉之躯，上帝在你的本性中死亡。将这两者结合起来。 为此，上帝之子死了，复活了，复苏了，以便他可以成为死者和活人的主。'

Use 3. Again, You see here in general that the grand principal points of religion have an influence into all the particulars; and there is a homogeneal deduction, as we call it, of divine truths one from another. All depend one upon another, and all divinity; for howsoever divine truth be contrary to carnal reason sometimes, yet there is strong reason in all divine truth. For one is the cause of another, and one depends upon another, as here, 'Christ died, and rose, and revived.' One follows another. What from all this? 'To be Lord of quick and dead.' How then proves he that he is Lord of all? Because he died, and rose, and revived. One riseth from another. So that, though carnal reason be one thing and all divinity be another, yet there is reason and deduction issuing of one thing from another in divinity, most wisely and holily; and it is a part of wisdom to observe how conclusions rise from principles, as branches and buds do from roots. Indeed, if we would enter into serious considerations of the grounds of religion, how they give life, and rise unto their particulars, they would have an influence into the whole course of our life, as perhaps we shall see in the particulars more clearly.
再用第三点来说，你可以看到宗教的主要原则对所有细节都有影响；而且，我们称之为神圣真理的推导是相互一致的。所有的真理都相互依赖，都是神圣的；因为尽管神圣的真理有时与肉体的理性相对立，但在所有的神圣真理中都有强有力的理由。因为一个真理是另一个真理的原因，一个真理依赖于另一个真理，就像这里所说的，“基督死了，复活了，又活着。”一个真理紧随着另一个真理。那么，从这一切中得出什么结论呢？“要作活人和死人的主。”那么他如何证明自己是万物的主呢？因为他死了，复活了，又活着。一个真理从另一个真理中产生。所以，尽管肉体的理性与神圣的真理不同，但在神圣的真理中，从一个事物到另一个事物的推导是明智而圣洁的；观察结论如何从原则中产生，就像根从根部生出枝叶和芽苞一样，这是智慧的一部分。 确实，如果我们要认真考虑宗教的基础，以及它们如何赋予生命并延伸到具体事物，它们将对我们整个生活的方方面面产生影响，或许我们将在具体事例中更清楚地看到这一点。

'For this end,' &c.

Use 4. Again, in general, when he saith Christ is 'Lord of the quick and of the dead,' we see hence the truth of the catholic church, from the first man living to the end of the church, under one head Christ. Christ is the Saviour of those that were before the law, under the law, under the gospel. Christ was the Saviour of all. He is the Saviour of the dead as well as of the living. All come under one head, which hath no further use than to inform us in that one point of doctrine, to shew that Christ is 'yesterday' as well as 'to-day,' to-morrow, 'and for ever,' Heb. 13:8. All that were saved before, that are saved now, and shall be for ever, are saved by Christ. 'There is no other name under heaven whereby we can be saved,' Acts 4:12. 'He is Lord of the dead and of the living.' Now, therefore, to come more particularly, 'Christ is Lord both of the dead and of the living.' What a Lord [is] we heard before.
再次使用 4。总的来说，当他说基督是“活人和死人的主”时，我们从中看到了天主教会的真理，从第一个活着的人到教会的终结，都在基督这个头上。基督是那些在律法之前、在律法之下、在福音之下的人的救主。基督是所有人的救主。他既是活人的救主，也是死人的救主。所有人都归于一个头上，这个头的用处只是告诉我们一个教义，即基督是“昨天”、“今天”、“明天”和“永远”的（希伯来书 13:8）。所有在以前得救的人，现在得救的人，以及将来永远得救的人，都是靠基督得救的。在天下没有别的名字可以拯救我们（使徒行传 4:12）。他是死人和活人的主。现在，更具体地说，“基督既是死人的主，又是活人的主。”我们之前听到过主是什么样的。

This is a point of wondrous comfort, and likewise a point informing us of our duty; and withal shewing us that Christ will work that duty in us, because he is a Lord not only that should rule over us, that we should be subject to him, but to make us subject to him. It is a point of wondrous comfort and of duty, and of this issue, that we under the covenant of grace shall be enabled to perform that duty to our Lord.
这是一个令人惊叹的安慰点，也是一个告诉我们我们的责任的点；同时也向我们展示基督将在我们身上完成这个责任，因为他不仅是我们应该顺服的主，还要使我们顺服于他。这是一个令人惊叹的安慰和责任的点，以及这个结果，即在恩典的约束下，我们将能够履行对我们的主的责任。

And then it is a point of wondrous security in life, in death, as, alas! sometime one thing amazeth us, sometime another; sometime we are willing to die—Elias was afraid to live; sometimes we are afraid of death, as we are all naturally. Why, come life or death, come what will come, we are under a Lord that is Lord of 'the dead and of the living.' So it is a point of wondrous security and quiet to a Christian in all passages. He sometimes lives and sometimes dies, but his salvation is not at that hazard to be off and on, but 'whether he live or die,' he is sure to be saved, for he is under the Lord of the living and the dead.
然后，这是生活中令人惊奇的安全点，无论生或死，因为，唉！有时一件事使我们惊讶，有时又是另一件事；有时我们愿意死亡-以利亚斯害怕活着；有时我们害怕死亡，这是我们所有人的本性。为什么呢，无论生活还是死亡，无论发生什么，我们都在一个是“活人和死人的主”的主权之下。所以对于基督徒来说，在所有的经历中，这是一个令人惊奇的安全和宁静的点。他有时活着，有时死去，但他的救恩不会因此而受到威胁，而是“无论他活着还是死去”，他都肯定会得救，因为他在活人和死人的主权之下。

But to speak a little of the first. It is intended for comfort, as well as direction to duty, and to be subject, to submit to the Lord. It is a comfort that we have a Lord that rules us for our good while we are living, and when we are dead, and for ever; and indeed we cannot have a greater comfort, beloved, than this, that 'we are not our own, but that we are bought with a price,' 1 Cor. 6:20, that we are under Christ. Why, what a comfort is this, will you say. Homo non est natus, &c. (e), as the natural man said, a man is not born to subjection but to honour and government. What comfort is this to be under Christ, to be under a governor!
但是稍微谈谈第一点。它旨在给予舒适，同时也是对责任的指引，并且要顺从，顺服于主。这是一种舒适，因为我们有一个主宰我们的主，他在我们活着的时候，死后，以及永远都是为了我们的利益；实际上，亲爱的，我们没有比这更大的安慰了，我们不是属于自己的，而是用代价买来的，哥林多前书 6:20，我们是在基督之下。为什么，你会说，这是多么的安慰。正如自然人所说的，人不是为了服从而生，而是为了荣耀和统治。在基督之下，成为一个统治者，这是多么的安慰！

Ans. Oh beloved, know that it is the greatest comfort; as the rule is, everything is perfect if it be weak, by that whereby it is subject to a higher. The vine is perfect by leaning to the elm. It would lie on the ground else, and be spoiled. The perfection of the weak creature the sheep is to have a shepherd. The perfection of a weak nature is to have a rule for their good. The perfection of the ship is the pilot. It would dash on every rock, and be tossed with every wave else. And so it is our perfection, that we are under a Lord, such a Lord as this is, cui servire regnare est, &c. (f), to whom to serve is to reign; for all his servants are so many kings. It is our perfection to be subject to him, therefore it is a wondrous comfort that Christ is become 'Lord of the living and of the dead.' I beseech you, therefore, think of it in your meditations. All the Scripture aims at this end to comfort. Whatsoever is written, is written for our comfort; and this is a principle of divinity among the rest, that a Christian is not his own man now, but he is under Christ. And this is a comfort both in life and death at all times. As the psalmist saith, 'My times are in thy hands, Lord,' Ps. 31:15. He saith not, 'my time,' but 'my times are in thy hand;' so we may say our times are in Christ's hands; our time of being born, our time of living and dying; and when we are dead, our time of rising again. Our time, the whole current of our time, is in thy hands, not in the devil's hands, not in our enemies' hands, beloved, for they would make short work with us then; but our times are in our Lord's hands. Christ is the Lord of our times, the Lord of our life and death; and when we are dead, he is a Lord for ever; for he lives for ever, and therefore he is or ever a Lord. Beloved, we do not die at the devotion* and good pleasure of any man whatsoever. They cannot stir so much as a hair from our head, without the will of this Lord. All the devils in hell cannot stir a hair of our head, I say, nor all men that are acted by the spirit of the devil. They may threaten punishment, but, alas! they can do no more than this Lord of lords will give them leave. Therefore it is a point of wondrous comfort.
亲爱的，知道这是最大的安慰；按照规则，如果某物是脆弱的，那么它就是完美的，因为它服从于更高的力量。葡萄藤靠着榆树才是完美的。否则它会躺在地上，被破坏。脆弱的生物羊的完美就是有一个牧羊人。脆弱的自然界的完美就是有一个规则来保护他们。船的完美在于船长。否则它会撞上每一块岩石，被每一波浪折磨。所以我们的完美就是服从一个主，像这样的主，服侍他就是统治，因为他的仆人都是君王。我们的完美就是服从他，所以基督成为了“生者和死者的主”是一种奇妙的安慰。因此，我恳求你，在冥想中思考这个。整本圣经的目的都是为了安慰。所写的一切，都是为了我们的安慰；而这也是神学的原则之一，即基督徒现在不再是自己的主人，而是属于基督。这无论在生活中还是在死亡中，都是一种安慰。正如诗篇所说，“我的时候在你手中，主”（诗篇）。 31:15。他没有说“我的时间”，而是说“我的时刻在你手中”；所以我们可以说我们的时刻在基督的手中；我们出生的时刻，我们活着和死去的时刻；当我们死去时，我们复活的时刻。我们的时刻，我们整个时刻的流动，都在你手中，不在魔鬼的手中，不在我们的敌人手中，亲爱的，因为他们会迅速解决我们；但我们的时刻在我们主的手中。基督是我们时刻的主，我们生死的主；当我们死去时，他永远是主；因为他永远活着，所以他是永远的主。亲爱的，我们不是在任何人的意愿和喜好下死去。他们不能连我们头上的一根头发都动，没有这位主的意愿。地狱中的所有魔鬼都不能动我们头上的一根头发，我说的是，所有被魔鬼的灵感动的人都不能。他们可能威胁惩罚，但是，唉！他们不能做的比这位万王之王的主允许的更多。因此，这是一个令人惊奇的安慰点。

Obj. Oh but will a poor soul say, Christ indeed is Lord of the living and of the dead, but I find a great deal of corruption in me, &c., and I am a sinner.
Obj. 哦，但一个可怜的灵魂会说，基督确实是生者和死者的主，但我发现自己有很多腐败，等等，我是个罪人。

Ans. Why, he is Lord over thee. He hath a sweet lordship over thee, as well as a commanding lordship. He is not only a king, but a husband, as it is Eph. 5:26, 27, 'He gave himself to purge his church,' and to make his church fit by little and little. Thou hast sin and corruption, but thou hast a merciful husband that will bear with the weaker vessel. Doth he command others to do that; and will he not practise that that he enjoins others? Undoubtedly he will; and therefore it is a comfort, it is a sweet government and subjection, as of the husband over the wife. Christ purgeth and cleanseth his church; he doth not cast it away.
他是你的主。他对你有甜蜜的统治权，也有命令的统治权。他不仅是国王，也是丈夫，正如以弗所书 5:26,27 所说，“他舍己为教会洗净，以圣洁净化教会。”他会逐渐使教会变得合适。你有罪恶和腐败，但你有一个怜悯的丈夫，他会容忍脆弱的器皿。他命令别人去做那件事，难道他不会实践他所吩咐的吗？毫无疑问，他会；因此，这是一种安慰，一种甜蜜的统治和服从，就像丈夫对妻子一样。基督净化和洁净他的教会；他不会抛弃它。

For I beseech you, consider, he that died for his church and children, when they were enemies, will he cast them away now they are poor friends, and desire to please him? as Saint Paul divinely reasoneth, Rom. 5:10, 'Much more shall we be saved by his life.' If he saved us by death, much more now by his life, being in heaven. Consider he rose and lives for ever; therefore will he cast us away for some imperfections, that died for us when we were enemies? He that will not 'quench the smoking flax, nor break the bruised reed,' Mat. 12:20, will he cast away his poor children that strive against their corruptions? He will not, nay, he hath promised where he hath begun a good work, he will finish it to the day of the Lord, Phil. 1:6, Though it go but slowly forward, yet that beginning is a pledge of proceeding. God will never remove his hand from his own work till he have brought it to perfection. Therefore let any soul comfort itself that will come under this Lord. In a word, what greater comfort can we have than this, that he is such a Lord over us, as is Lord over all other things in the world besides? For he could not be Lord of his church, except he were Lord over hell, and all power were subject to him. Now being so he is such a Lord of the church as can restrain the power of all creatures whatsoever; because else they might annoy the church and affront him in his government by opposition, if he were not Lord of all things else, as well as of the Church. But this is the comfort of a Christian; he is under a Lord that is Lord of all the enemies of the church; and he is so Lord over them till by little and little he make them his footstool. That that is begun in this world shall be consummate hereafter by that lordship; nay, he will make all the enterprises of the very enemies of his church whatsoever serviceable to his poor church; for as the apostle saith, 'All things are yours, because ye are Christ's,' 1 Cor. 3:23. He is such a Lord as that besides himself being onrs, he makes all the world ours, yea, the devil is ours; for in spite of him, whatsoever he doth, it is ordained to the salvation of the church. The church's enemies are the servants of the church, the involuntary servants; for they weaken† the church and scour it. God raiseth them up for the exercise of the church; and when he hath done, you know what course he takes with them. So then he is Lord, not only over all, but he overrules their actions for the good of the church, whatsoever they are; and he makes all the endeavours and plots of the enemy for the church's good; all is yours, life and death. Though it be death by tyrants, all kind of death whatsoever, it is yours. What a comfort is this, that we are under such a Lord as this.
因此，我恳求你们考虑一下，那为了他的教会和子民而死的人，当他们还是敌人的时候，他会抛弃他们吗？现在他们是贫穷的朋友，渴望取悦他，他会抛弃他们吗？正如圣保罗在罗马书 5:10 中所说的那样，“我们既已因他的死得与神和好，更要因他的生得救了。”如果他通过死亡拯救了我们，那么他现在在天堂通过他的生命，更会拯救我们。请考虑他已经复活并永远活着；那么，为了一些不完美的地方，他会抛弃我们吗？他不会“熄灭将要熄灭的灯火，也不会折断将要折断的芦苇”，马太福音 12:20，他会抛弃与自己的败坏作斗争的可怜的子民吗？他不会，不仅如此，他还应许过，他在开始了善工的地方，必成全到主耶稣基督的日子，腓立比书 1:6。虽然进展缓慢，但这个开始是继续的保证。上帝永远不会将手从自己的工作上移开，直到将其完善。因此，任何灵魂只要归附这位主，就可以得到安慰。总之，我们还能有什么比这更大的安慰呢？他是我们的主，也是世界上其他一切事物的主。 因为他只有成为地狱的主宰，所有权力都服从他，才能成为教会的主。既然如此，他就是教会的主，能够制约一切生物的力量；否则，它们可能会损害教会，并通过反对他的统治来侮辱他，如果他不是万物的主，就像他是教会的主一样。但这是基督徒的安慰；他服侍的是一位能够主宰教会的主，他主宰着教会的一切敌人；他如此主宰他们，直到逐渐使他们成为他的脚凳。这在今世开始的事情将来会在主权下完成；不仅如此，他还会使教会的敌人的一切企图对他可怜的教会有所帮助；正如使徒所说，“万物都是你们的，你们是基督的，基督是神的。”（哥林多前书 3:23）他是这样的主，除了他自己是我们的主之外，他使整个世界都成为我们的，甚至魔鬼也是我们的；因为不管他做什么，都是为了教会的救恩。教会的敌人是教会的仆人，是不自愿的仆人；因为他们削弱了教会并且折磨它。 上帝使他们兴起，为了锻炼教会；当他完成时，你知道他会采取什么行动。所以，他不仅是万物的主，而且他会引导他们的行动，为了教会的利益，无论这些行动是什么；他使敌人的努力和阴谋都为教会的利益服务；一切都属于你们，生与死。即使是暴君的死亡，无论是任何形式的死亡，都属于你们。我们有这样一个主，多么安慰啊。

Especially, what a comfort is this at the hour of death, when Christ, that ruled us all our lifetime before, will take then the government and possession of that jewel that he hath bought with such a price, our precious souls; that when we must part with friends, and part with this sweet body, that the soul so much loved, and with the world and all things in the world, then Christ will own [us] for his when the world will own us no longer. Therefore methinks Christians should be at a point, for life or death. He never goes out of the dominion of Christ; nay, he is nearer Christ; he is more Christ's. If there be any comparison to be made when he is dead than when he is alive, 'Blessed are those that died in the Lord.'
特别是在临终之时，这是多么的安慰啊！在我们一生中统治我们的基督，将在那时接管并拥有他以如此高昂的代价购买的珍宝——我们宝贵的灵魂；当我们必须与朋友分别，与这个心爱的身体分别，与世界和世界上的一切分别时，基督将拥有我们，而世界将不再拥有我们。因此，我认为基督徒应该对生死有一个明确的态度。他永远不会离开基督的统治之下；不，他更接近基督；他更属于基督。如果要在他死后与他活着时进行比较，那么“在主里面死去的人是有福的”。

To apply this a little to the present occasion.* Here in this sacrament we are to have communion with the Lord, of his death and resurrection. For what is the sacrament but a representation of his body broken, and of his blood poured out for us, that he might be Lord over us? The more communion and fellowship you have with Christ, the more assurance you shall have that you are his, which is indeed the grand comfort of all, that we are Christ's, that Christ is ours; for then heaven and earth is ours, all is ours. Now God hath ordained these sacraments for this end. The word is the sceptre of his kingdom whereby he rules. The sacrament is the seal of the word. Therefore all good subjects, that submit themselves to the kingdom of Christ, must submit themselves to this sweet ordinance of Christ, that he hath ordained for our good, the word and the sacraments. Thereby we shall find the effectual working of his Spirit in us, subjecting the whole inward man to his gracious government. But having spoken of this subject at large heretofore, I only desire you to raise up your thoughts to consider whom you have to deal with; with him that is Lord of the quick and of the dead. We have to deal with the mighty Monarch of heaven and earth, Christ. Therefore come, as with faith, because he hath ordained these things to strengthen faith; so come with reverence, knowing with whom we are to feast and to deal. Consider of these things; and then I hope that God will vouchsafe a blessing answerable to the intendment† of his ordinance.
为了将这一点稍微应用到现在的场合中。在这个圣礼中，我们要与主有交通，与他的死亡和复活有交通。因为圣礼不就是他的身体被打碎，他的血为我们倾倒的象征，使他能够统治我们吗？你与基督的交通和交流越多，你就越有把握你是他的，这确实是我们所有人的最大安慰，我们是基督的，基督是我们的；因为那时天地都是我们的，一切都是我们的。现在，上帝为此设立了这些圣礼。道是他的国度的权杖，他以此统治。圣礼是道的印记。因此，所有顺服基督国度的好子民，必须顺服基督为我们的益处所设立的这个甜蜜的仪式，就是道和圣礼。通过这些，我们将在我们里面看到他的灵的有效工作，使整个内心都顺服于他的恩慈统治。但是，我之前已经详细讲过这个主题，我只希望你们提起思想来考虑你们要与谁打交道；与那位生者和死者的主。 我们必须与天地之主基督打交道。因此，请带着信心前来，因为他已经安排了这些事情来加强信仰；所以请带着敬畏之心前来，知道我们要与谁一同享受盛宴和交往。思考这些事情；然后我希望上帝会赐予与他的命令意图相符的祝福。

SERMON II:
讲道二：

CHRIST'S EXALTATION PURCHASED BY HUMILIATION
基督的升高是通过谦卑获得的

For to this end Christ both died, and rose, and revived, that he might be the Lord both of the dead and of the living.—ROM. 14:9.
为此，基督死了，复活了，又活过来，使他能成为死人和活人的主。-罗马书 14:9。

I shewed the dependence in the forenoon; a Christian, by the Spirit of God in him, he hath a blessed aim at all times. Howsoever he may fail in particulars, yet his aim is right.
我在上午展示了依赖性；一个基督徒，由上帝的灵在他里面，他始终有一个祝福的目标。无论他在细节上可能失败，但他的目标是正确的。

This doubt rose from difference of aims, whether he should please God or man. His doubt rose in pleasing of God, what might please him most; and because he sees not always what might please him, therefore he carries this honesty, that whatsoever he doth he will do it to the Lord, and whatsoever he doth not he will not do it to the Lord. His aim is for good at all times.
这个疑问源于目标的不同，是应该取悦上帝还是人。他在取悦上帝的过程中产生了疑问，不知道什么才能最让他满意；因为他并不总是知道什么能让上帝满意，所以他保持着诚实，无论他做什么，都是为了主而做，而他不做的事情也是为了主而不做。他的目标始终是为了善良。

Now this is proved from the general disposition of Christians. They live and die to the Lord. Therefore their particular actions must be to the Lord. If their whole life and death be to the Lord, their actions must be to him.
现在这是从基督徒的一般态度中得到证明的。他们活着并为主而死。因此，他们的具体行动必须是为主而做的。如果他们的整个生活和死亡都是为主而存在，那么他们的行动必须是为他而做的。

Now he proves their whole life and death are to the Lord, because they are the Lord's. How doth he prove that they are the Lord's—that is, Jesus Christ's? Because the text saith here, 'For this end Christ both died, and revived, that he might be Lord both of the dead and of the living.'
现在他证明他们的整个生死都归于主，因为他们是主的。他如何证明他们是主的，也就是耶稣基督的？因为这里的经文说：“基督死了，又活了，为要作死人并活人的主。”

And surely he is Lord. He will not miss of his end. God never misseth of his end, because he can remove all impediments between him and his end. Now it being Christ's end to be Lord of the quick and of the dead, he is Lord. If he be Lord, then those that are under him, and led by his Spirit, aim both in life and death to glorify him in all things. This in a word be spoken, for the inference of the words.
他确实是主。他不会错过他的目标。上帝从不会错过他的目标，因为他能消除他与目标之间的所有障碍。现在，基督的目标是成为活人和死人的主，他就是主。如果他是主，那么那些在他的统治下，并受他的灵引导的人，无论在生活还是死亡中，都要在一切事情上荣耀他。这是一句话，用来推断这些话的意思。

'To this end Christ both died, and rose, and revived.'
为此，基督不仅死了，而且复活并复生。

Here you have a ground and an inference; an argument and a reasoning from it.
这里有一个前提和推理；一个论点和由此得出的推理。

The argument or ground is, 'Christ died, and rose, and revived.'
基督死了，复活了，复活了。

That that riseth thence is, 'That he might be Lord both of the dead and of the living.'
那从那里升起的是，“他可以成为死人和活人的主宰。”

In the ground itself I told you how Christ died as a public person, as the 'second Adam,' &c.; and now here you are to take notice likewise that he rose again as a public person, as the 'second Adam,' &c.
在地上，我告诉过你基督如何以公众人物的身份，作为“第二个亚当”等等而死亡；现在你也要注意，他以公众人物的身份，作为“第二个亚当”等等复活了。

And likewise he revived, not to die again, as in his first life. When he began to live, he began to die; but when he revived he did not die again. He lives for ever to make intercession for us in heaven. Christ never dies again, Rom. 6:8, seq. He rose to a life that shall never end; for the divine nature doth flow into his human nature, and doth immediately inspire such a spiritual life into it, as it lives for ever, by virtue of the Spirit of Christ actuating, and stirring, and moving him, as his natural life did here, when he was upon the earth.
同样，他复活了，不再死亡，就像他第一次的生命一样。当他开始活着时，他开始死亡；但当他复活时，他不再死亡。他永远活着，在天堂为我们代祷。基督永远不会再死，罗马书 6:8，之后。他复活到永不终结的生命；因为神圣的本质流入他的人性，立即激发出这样一种属灵的生命，它凭借基督的圣灵的力量，激活、激励和引导他，就像他在地上时的自然生命一样，这个属灵的生命将永远存在。

'Christ died, and rose, and revived.'
基督死了，复活了，复活了。

To what end is all this? What is grounded hence? That Christ therefore is Lord of quick and dead? This is inferred from all three.
这一切的目的是什么？从这里得出了什么结论？因此，基督是活人和死人的主吗？这是从这三者中推断出来的。

'Christ died,' that he might reconcile us to God by his death, satisfying justice; and so justice being fully satisfied, he might have his end in being Lord of his church. He had a mind to marry us, but he could not till he had rescued us. Therefore to rescue us out of divine justice, and from the tyranny of Satan, God's jailor, he made satisfaction to divine justice. As for Satan he brought us out of his kingdom by strong hand; and so doth continually by the power of his Spirit. Now hereupon it must needs be that he must be Lord of that he paid so dear a price for.
“基督死了”，他通过他的死与上帝和解，满足了公正；因此，公正得到充分满足，他才能成为教会的主。他想要与我们结婚，但在拯救我们之前他不能这样做。因此，为了拯救我们脱离神的公正和撒旦的暴政，上帝向神的公正作了赎罪。至于撒旦，他用强力将我们从他的王国中带出来；并且通过他的圣灵的力量不断地这样做。现在，他必然成为他为之付出如此昂贵代价的主。

And then he rose again for this end, that he 'might be Lord,' because, howsoever he had a title to be Lord of the church,—by the union of the human nature with the divine, he was Lord alway,—yet in regard of the exercise of his lordship, it was deferred till his glorious resurrection and ascension. Then that that lay hid before, Christ's divine power, majesty, and lordship, that appeared and manifested itself, as it is Rom. 1:4, 'He was mightily declared to be the Son of God by the resurrection from the dead.' He was the Son of God before; but then it was a kind of begetting, because it was then manifest. Things are said in Scripture and divinity to be when they are apparent to be. So this day of the resurrection Christ was begotten; because it was apparent then by raising himself from the dead, that he was the only-begotten Son of God. Now that made way for his lordship; for after his resurrection God gave him power over all things in heaven and earth; and then upon the resurrection he had the Spirit in more abundance, having conquered all enemies between God and us. Therefore he was fit to be Lord by that, because he could give the Spirit to them over whom be meant to rule.
然后他再次复活，目的是为了成为“主”，因为无论他是否有成为教会的主的资格，通过人性与神性的合一，他一直是主，但就他的主权行使而言，直到他荣耀的复活和升天才被推迟。然后，以前隐藏的基督的神性能力、威严和主权显现出来，正如罗马书 1:4 所说，“他借着从死里复活的大能，被显明为神的儿子。”他以前就是神的儿子，但那时是一种生育，因为那时才显明出来。圣经和神学中所说的事情是当它们显而易见时才存在。所以复活的那一天，基督被生育了，因为他通过自己从死里复活，显明自己是独生子。现在这为他的主权铺平了道路；因为在他复活之后，上帝赐给他天上地下一切的权柄；然后在复活之后，他更加丰盛地得到了圣灵，征服了在上帝和我们之间的一切敌人。因此，他凭借这一点适合成为主，因为他能将圣灵赐给那些他打算统治的人。

But then in his own person, he rising, triumphed over all opposite enemies whatsoever; over death the last enemy, and over Satan, sin, and the law, having cancelled all. Surely [since] he hath overruled all for himself, he will overrule all for his church and people; and therefore he rose again to be 'Lord of quick and dead;' and he may well be, because he is Lord of 'quick and dead' in his own person. He is Lord over all in his own person, and therefore he is Lord over the church, and all the enemies of the church. So far as the enemies seized upon his person, so far he over came them all. He hath as much care of his mystical person the church, as he had on* his own body; and more too, for he gave that for the other.
但是他本人升起来，战胜了所有的敌人，无论是死亡这个最后的敌人，还是撒旦、罪恶和律法，他都取消了一切。毫无疑问，他已经为自己统治了一切，他也会为他的教会和子民统治一切；因此，他再次复活成为“活人和死人的主”，他完全有资格成为这个主，因为他本人就是“活人和死人的主”。他本人就是万物之主，因此他也是教会和教会的一切敌人的主。只要敌人侵犯了他的人，他就战胜了他们。他对他神秘的人，也就是教会，有着和对自己身体一样的关怀，甚至更多，因为他为了教会而献出了自己的身体。

And then he revived to be Lord over all; that is, he lives for ever to make good what he hath gotten by his death. He will not lose the price of his own blood. He is in heaven to appear before God, and sits at the right hand of God, and rules there till he have made his enemies his footstool, till he draw his church home to heaven, to himself. 'He lives for ever,' as the apostle saith, 'to make intercession,' Heb. 7:25. Hereupon it must needs be that by living for ever he is fitly qualified to be Lord over all the 'quick.' Now I proceed.
然后他复活成为万物之主；也就是说，他永远活着，以实现他通过死亡所获得的一切。他不会失去自己血的代价。他在天上出现在上帝面前，坐在上帝的右边，在那里统治，直到他使他的敌人成为他的脚凳，直到他把他的教会带回天堂，归于自己。正如使徒所说的，“他永远活着，为要代求。”希伯来书 7:25。因此，他永远活着，必然适合成为“活人”的主。现在我继续。

'That he might be Lord both of quick and dead.'
他可能是活人和死人的主宰。

Christ is Lord both of the dead and of the living. You see upon what ground he is Lord of all, as well as of his church. He is an eternal Lord over the dead and the living. He is a transcendent Lord, above all other lords whatsoever; and he is independent. He is not obnoxious† to any. All have power from him; and in some sort indeed Christ hath redeemed even all other creatures. They are Christ's. And in some sort even proud wicked men, that live in the church, that have perhaps some parts (which are the occasion of their damnation, because of and by them, they are proud and insolent), they are redeemed by Christ, thus far to be serviceable to his church, to use their parts to his own ends. They go a great way in salvation, that so by their parts they may be fit to do service to the church. So he is Lord not only over the church, but of others for the service of the church.
基督是死者和生者的主。你可以看到他是如何成为所有人的主，以及他的教会的主。他是永恒的主，统治着死者和生者。他是超越一切其他主的主，他是独立的。他不受任何人的支配。所有人都从他那里得到力量；实际上，基督甚至救赎了所有其他的生物。它们都属于基督。甚至那些在教会中生活的骄傲的恶人，也许他们有一些才能（这些才能是他们因为骄傲和傲慢而被定罪的原因），他们也被基督救赎了，以便为他的教会服务，将他们的才能用于他自己的目的。他们在救赎中走得很远，以便通过他们的才能为教会服务。所以他不仅是教会的主，也是为了教会的服务而统治其他人的主。

Now this point, that Christ is Lord of the dead and of the living, it yields many comfortable uses. I spake of some things in general, and then we came to some particulars, as,
现在这一点，基督是死者和活着者的主，它有许多令人舒适的用途。我谈到了一些一般的事情，然后我们来到了一些具体的事情，比如，

1. First, Seeing Christ is Lord of the quick and of the dead, we may comfort ourselves under the sovereignty of Christ. To be Solomon's servant was accounted a great happiness. Those that did observe the government of Solomon did think so, as the Queen of Sheba, 1 Kings 10:8. Alas! what shall we think of those that are under Christ, who 'is greater than Solomon,' Mat. 12:42, a most great, a most wise, a most loving, a most gracious and powerful Lord over all. Therefore it is a most comfortable condition, here in this life, to add a little to that point, however it be service. It is against the nature of man to serve a man, yet not to serve a more noble; to serve God is to reign.
首先，看到基督是活人和死人的主，我们可以在基督的主权下安慰自己。成为所罗门的仆人被认为是一种巨大的幸福。那些观察所罗门的统治的人都这样认为，就像示巴女王一样（列王记上 10:8）。唉！那些在基督之下的人，我们该怎么想呢？他比所罗门更伟大（马太福音 12:42），是一个最伟大、最智慧、最慈爱、最恩慈和最有权力的主宰。因此，在这个生命中，无论是怎样的服侍，都是一种最舒适的状态。人类本性不愿意服侍人，但服侍一个更高贵的主是一种统治。

Besides, while we live here, such is our disposition, such is the weakness of base sinners, that they must be ruled by another; and indeed our happiness and security consists in being ruled by another higher than ourselves. We are not fit to be our own governors. St Paul saith to the Galatians, 'an heir in his non-age differeth little from a servant,' Gal. 4:1. So it is with Christians. Till they be in heaven they differ little from servants; and therefore they must be under tutors and government.
此外，当我们生活在这里时，我们的性情如此，罪人的软弱如此，以至于他们必须受到他人的统治；事实上，我们的幸福和安全在于受到比我们更高的人的统治。我们不适合成为自己的统治者。圣保罗对加拉太人说：“孩童和奴仆几乎没有分别，”加拉太书 4:1。基督徒也是如此。在他们进入天堂之前，他们与仆人几乎没有区别；因此，他们必须受到导师和管理的约束。

And as it is a comfortable, so it is an honourable condition; for Christ's servants are so many kings. Christ is served of none but kings, and such kings as do not rule over slaves, but such kings as in Christ rule over the greatest and terriblest enemies of all. A Christian can think with comfort and encouragement upon those enemies that make the greatest tyrants of the world to quake; he can think of death, of sin, of damnation, of judgment, of the law: of all these things Christ's kingdom is another manner of kingdom than the kingdom of the world. They are poor kingdoms; their monarch's head must lie as low as the basest subject they have. They know not how soon, and perhaps have a more terrible account to give than any other under them. It is not so in Christ's kingdom.
既然这是一个舒适的条件，那么它也是一个光荣的条件；因为基督的仆人是众多的国王。基督只接受国王的服侍，而这些国王并不统治奴隶，而是在基督里统治着最伟大、最可怕的敌人。一个基督徒可以安心、鼓励地思考那些使世界上最残暴的暴君颤抖的敌人；他可以思考死亡、罪恶、永世的毁灭、审判、律法：在所有这些事情中，基督的国度与世界的国度完全不同。世界的国度是贫穷的；他们的君主的头必须和他们最卑微的臣民一样低。他们不知道自己会有多快，也许他们要交待的事情比他们之下的任何人都更可怕。但在基督的国度里不是这样。

Therefore those Christians that are afraid of death, they forget their dignity; they forget him on whom they depend, for Christ is Lord 'both of the quick and of the dead.' If so be Christ be their Lord when they die, what need they fear to die? And therefore let us comfort ourselves when God calls for us. He is our Lord as well when we die as while we live, and more too; for then our souls have more immediate communion with him. Can there be more comfort than this, that we have a Lord ever that died for us, that rose for us, and lives for ever, and doth immortalise his subjects too? Join these together, an ever-living Lord and ever-living subjects, co-existent, I mean, for the time to come. We indeed have a beginning—Christ hath none as God—but we have an eternal state to be for ever, and an eternal Lord to rule us for ever, and to make us happy for ever. What comfort is more than this, that howsoever there be variety of conditions in this world, we live, we die, we are in prosperity, we are in misery; yet here is no variety in the state of salvation. Christ is not a Lord to-day and none to-morrow; but 'yesterday, to-day, and the same for ever,' Heb. 13:8.
因此，那些害怕死亡的基督徒忘记了他们的尊严；他们忘记了他们依靠的那位，因为基督是“活人和死人的主”。如果基督在他们死去时仍然是他们的主，他们有什么需要害怕死亡的呢？因此，当上帝呼唤我们时，让我们安慰自己。他既是我们活着时的主，也是我们死去时的主，而且更甚；因为那时我们的灵魂与他有更直接的交流。还有比这更安慰的事情吗？我们有一个永远为我们而死、为我们复活、永远活着并使他的臣民也得以永生的主。将这些结合在一起，一个永远活着的主和永远活着的臣民，共存，我是指未来的时间。我们确实有一个开始——基督作为上帝没有开始——但我们有一个永恒的状态将永远存在，并有一个永恒的主来永远统治我们，并使我们永远幸福。还有比这更安慰的事情吗？尽管在这个世界上有各种各样的境况，我们活着，我们死去，我们处于繁荣，我们处于困苦；但在救恩的状态中没有变化。基督不是今天是主，明天就不是；而是“昨天、今天、直到永远都是一样的”，来 13:8。

2. Again, As it is a point of comfort, so it is also of duty. If Christ be our Lord in life and death, our duty is to look to him in life and death, to live and die to him. For our aim must answer his aim, if we ever intend to come to heaven; for we are understanding creatures, and have a communion with him in a poor measure. Therefore what he will make his end must be our end. His end was that whether we live or die he might rule over us. Our end should be, in life and death to be ruled by him.
再次，既然这是一个安慰的观点，也是一个责任。如果基督是我们生活和死亡中的主，我们的责任就是在生活和死亡中仰望他，为他而活，为他而死。因为我们的目标必须与他的目标相符，如果我们打算进入天堂的话；因为我们是有理解力的生物，在某种程度上与他有交流。因此，他的目标必须成为我们的目标。他的目标是无论我们生活还是死亡，他都能统治我们。我们的目标应该是在生活和死亡中受他的统治。

How shall we live to Christ?
我们应该如何活出基督的生命？

We live to Christ—this is a ground of all other duties that follow—when we know and acknowledge Christ hath a full interest in us, by being our head, by being our husband, by being our king, our elder brother. He hath all the sweet interest to us that any relation can inright* (g) him to; for all other relations among men are but shadows of that grand relation. There only is the reality of things. He is a true head, a true king, a true elder brother, a true husband to his church. All ours are but poor representations of those glorious things. Then know and acknowledge so much. That is the ground of all living to him.
我们活在基督里 - 这是随之而来的所有其他责任的基础 - 当我们知道并承认基督对我们有完全的利益，因为他是我们的头，我们的丈夫，我们的国王，我们的长兄。他对我们有着任何关系所能拥有的甜蜜利益；因为人与人之间的其他关系只是那个伟大关系的阴影。只有那里才是事物的真实。他是真正的头，真正的国王，真正的长兄，真正的丈夫对他的教会。我们所有的只是对那些荣耀事物的贫乏再现。那么请了解并承认这么多。这是我们活在他里面的基础。

Upon knowing and acknowledging issues all other obedience in our life to Christ. Those that thus acknowledge Christ, they must be directed by his will, and not their own. As a servant as far as he is a servant, and a wife so far as she is a wife, they have no will of their own, so he that lives to Christ and acknowledgeth him to be a Lord, he must have no will of his own, but he must live according to the will of Christ, as you have it excellently set down, 1 Peter 4:1, 2, 'Christ suffered for us in the flesh. Let us arm ourselves therefore with the same mind; for he that suffered in the flesh hath ceased from sin, that he should no longer live the rest of his time in the flesh, to the lusts of men, but to the will of God.' It is a comment upon this place, 'Christ died, and rose, and revived, that he might be Lord of the quick and of the dead;' that is, that we might live according to his will, and not after our own. Do you think our Saviour Christ would so far deny himself to leave heaven, to take upon himself our base nature, and be so far abased in it, to let us live as we list? Oh no; we must live the rest of our days, not according to the lusts of men, or our own lusts, but according to the will of God; and therefore as the apostle admonisheth, Rom. 12:2, we must search 'what is the acceptable will of God in all things.' What is the end of our hearing sermons, of our reading, and all the pains we take in the means of salvation? Not only to know what God will do to us, but what he will have of us. He will have the directing of our lives; and therefore if we live to Christ, we must labour to know his good pleasure to us; what he means to do for us and so his good pleasure with us; what he will have us do again by way of thankfulness. Christ squared his life immediately according to his Father's will. 'It is written in the volume of thy book, that I should do thy will, O God,' Ps. 40:7. So all that are Christ's must have the same spirit, to direct all their lives according to his will. Now the most grand things of his will—for his will is in the Scriptures—are that we repent. He commands all to repent. His will is that we believe in him. His will is our sanctification, as it is 1 Thes. 5:23. His will is that we suffer, and in suffering submit ourselves to him; and the Scriptures is express in many other particulars, but these especially are named, to shew something wherein we must direct ourselves according to his will. But, not to insist upon particulars, in all things we must labour to direct our lives according to his will.
在了解并承认我们生活中所有其他对基督的顺从问题之后。那些如此承认基督的人，必须按照他的意愿行事，而不是按照自己的意愿。作为仆人，只要他是仆人，作为妻子，只要她是妻子，他们没有自己的意愿，所以那些活在基督里并承认他为主的人，必须没有自己的意愿，而是必须按照基督的意愿生活，正如你在彼得前书 4:1,2 中所写的那样：“基督在肉身受苦，你们也当有这样的心思；因为在肉身受过苦的，就已经与罪断绝了，叫他不再存活人性的私欲，只存事奉神的旨意。”这是对这段经文的注释：“基督死了，又复活了，为要作活人死人的主。”也就是说，我们要按照他的意愿而不是按照自己的意愿来生活。你认为我们的救主基督会如此自我否定，离开天堂，承担我们卑贱的本性，并在其中如此卑微，让我们随心所欲地生活吗？ 哦不，我们必须按照上帝的旨意而不是人的欲望或我们自己的欲望来度过余生；因此，正如使徒在罗马书 12:2 中告诫我们的那样，我们必须寻求“在一切事上上帝的善良、纯全、可喜悦的旨意”。我们听讲道、阅读圣经以及我们在救恩途径上所付出的一切努力的目的是什么？不仅是要知道上帝将对我们做什么，还要知道他要我们做什么。他要引导我们的生活；因此，如果我们活着归属基督，我们必须努力了解他对我们的美意；他打算为我们做什么，以及他对我们的美意；他要我们以感恩的方式做什么。基督立即按照他父亲的旨意来规划他的生活。“神啊，我愿意照着你的旨意行，你的律法在我心里。”（诗篇 40:7）所以，所有属基督的人必须有同样的心志，按照他的旨意来引导他们的生活。现在，他的旨意中最重要的事情——因为他的旨意在圣经中——是我们要悔改。他命令所有人都要悔改。他的旨意是我们要信靠他。他的旨意是我们的成圣，正如帖撒罗尼迦前书 5:23 所说。 他的意愿是让我们受苦，并在受苦中顺服他；圣经在许多其他方面也明确表达了这一点，但特别提到了这些，以显示我们必须按照他的意愿来引导自己的方面。但是，不详细说明具体事项，在所有事情上，我们必须努力按照他的意愿来引导我们的生活。

Secondly, That we may live to God, we must aim at the glory of Christ in all things, and at the credit of religion, not at our own credit. If Christ be Lord of the quick and dead, while we live we must not seek our own glory but his. The contrary to this the apostle complains of: 'All seek their own,' saith he, 'and not the things that are of the Lord Jesus Christ,' Phil. 2:21. We must consider what is for the credit of religion and the honour of Christ; and not what is for our own advantage. Is it not good reason that we should seek the glory of him that is Lord over us? Naturally proud man is led with a spirit of self-love; and he seeks himself in all things, even in his religion. So far as it stands with his own lusts he will be religious, and no further. So long as God's will is not contrary to his, he will do God service; but if it cross his will once, then he will give God leave to seek him a servant.
其次，为了活在上帝面前，我们必须在一切事物中追求基督的荣耀，以及宗教的声誉，而不是追求自己的荣誉。如果基督是活人和死人的主，那么我们在活着的时候就不应该追求自己的荣耀，而是追求他的荣耀。使徒抱怨相反的情况：“众人都求自己的事，不求耶稣基督的事”（腓立比书 2:21）。我们必须考虑什么对宗教的声誉和基督的荣耀有利，而不是考虑什么对我们自己有利。难道我们不应该追求那位统治我们的主的荣耀吗？自负的人天生就被自我爱的精神所引导，他在一切事物中都在追求自己，甚至在宗教方面也是如此。只要它与他自己的欲望一致，他就会虔诚，否则就不会。只要上帝的旨意不与他相悖，他就会事奉上帝；但是一旦上帝的旨意与他相冲突，他就会让上帝去找别人来事奉他。

Thus man makes himself an idol; he sets up himself in the room of God; he doth all things, as from himself, so for himself; nor indeed can he do otherwise, till he put off himself wholly, and deny himself—a man cannot go beyond himself but by grace, that raiseth a man above himself. It makes him have an eye to some excellency, out of himself, conformity whereto and interest whereinto will make him happy.
因此，人将自己塑造成偶像；他将自己置于上帝的位置；他所做的一切，都是来自他自己，也是为了他自己；实际上，除非他完全放下自己并否认自己，否则他无法做到其他方式——除非是通过使人超越自己的恩典。它使他注视着一些超越自己的卓越之处，与之相符和利益相关将使他幸福。

Now that we may aim at Christ in all things, it is good to call ourselves to account for our aims. Wherefore we live and wherefore we have, are or do anything, either in grace or nature, it is or should be, not only that we may be saved ourselves, but that Christ in all may be glorified. We need not sever these; for Christ joins them both together; and he that seeks his own salvation seeks the glory of God, because God will be glorified in saving us. The end hath a main influence into all actions; and as it differenceth man from other creatures, that though he do the same action as a beast, he eats and drinks and sleeps, all for another end, for an end beyond himself, because he is a reasonable creature, whereas other creatures rest in themselves. So it differenceth between natural men and Christians; they differ in their aims, not in their actions. Both do the same thing. One doth it for base ends of his own; keeps within the circle of those ends. The other having a light discovering excellencies better than the world can afford, and having another spiritual life above, he is thereby directed to further aims in all; yea, even in his civil actions.
既然我们可以在一切事物中以基督为目标，那么我们就应该对自己的目标进行反思。无论我们生活在哪里，无论我们拥有什么，无论我们做什么，无论是在恩典中还是在自然中，我们的目标应该是，不仅是为了自己的得救，而且是为了基督在一切事物中得到荣耀。我们不需要将这两者分开，因为基督将它们紧密地联系在一起；寻求自己的救赎的人也是在寻求上帝的荣耀，因为上帝将在拯救我们时得到荣耀。目的对所有行动都有重要影响；正如它区别于其他生物，尽管人类和野兽做同样的行动，比如吃喝和睡觉，但人类是为了超越自己的目标，因为他是一个理性的生物，而其他生物则满足于自身。同样，自然人和基督徒之间也有所不同；他们的区别在于目标，而不是行动。两者做同样的事情，但一个是为了自己低贱的目的而做，局限于这些目的的范围内；另一个则因为有一种超越世俗的光明，发现了比世界所能提供的更高尚的美好，并且因为有另一种超越的属灵生命，所以在一切事物中都有更高的目标，甚至在他的社会行动中也是如此。

Saint Paul gives a rule, that 'whether we eat or drink, or whatsoever we do, we should do all to the glory of God,' 1 Cor. 10:31. Though the action be common and civil, not tending directly to the glory of God, as eating, &c., yet our aim should be in it, at Christ and at God, that the body thereby being refreshed may be fit to serve God.
圣保罗提出了一个规则，即“无论我们吃喝或做什么，都应该为了上帝的荣耀而做”，哥林多前书 10:31。虽然这个行动是普通的和礼貌的，不直接与上帝的荣耀有关，比如吃饭等，但我们的目标应该是基督和上帝，通过这样做，身体得到恢复，以便能够事奉上帝。

And indeed there is not the commonest action of this life, but we may shew that we have a good end in it, and therein glorify God. Therefore in Scripture it is put as a kind of limitation: 'Obey in the Lord,' 'marry in the Lord,' do all things in the Lord; that is, in Christ. He shews that we should do all such things, intimating that as we must go about such enterprises with invocation of the name of the Lord, &c., so chiefly we should do them so far, and no farther, as they may stand with the favour and glory of Christ. In subordinate things, the rule of subordinate things is to do them so far as they may help to the main end. Now the service of all other is subordinate to the service of Christ, and all other bonds are serviceable to the main bond in marriage, or whatsoever may not prejudice the bond of marriage in the Lord; marry not rich, nor honourable, but in the Lord, All things must have their limitation to be done in the Lord; that is, so far as they may stand with pleasing the Lord. Thus we see what it is to live to the Lord with his good pleasure and likening.*
实际上，生活中的每一个最普通的行动，我们都可以展示出我们有一个良好的目标，并在其中荣耀上帝。因此，在圣经中，它被放置为一种限制：“在主里顺服”，“在主里结婚”，在主里做一切事情；也就是说，在基督里。他表明我们应该做所有这些事情，暗示我们必须在进行这些事业时以主的名义祈祷等等，所以我们应该这样做，但不要超过这个范围，只要它们与基督的喜悦和荣耀相一致。在次要事物中，次要事物的规则是在它们有助于主要目标的范围内完成它们。现在，所有其他事物的服务都是次要的，都是为基督的服务，所有其他的约束都是为婚姻的主要约束服务，或者任何可能不损害在主里的婚姻的约束的事情；不要为了财富或荣誉而结婚，而是要在主里结婚。所有事情都必须有限制，要在主里完成；也就是说，只要它们与主的喜悦相一致。这样，我们就看到了活在主里，以他的喜悦和喜爱为生活的含义。

Now an assistant help—of living to the Lord—is a perpetual self-denial of our own wisdom, will, and affections in all things, else we shall live to ourselves, and to the Lord we shall never attain.
现在，一个帮助主的助手——活在主里——就是在所有事情上永远否定我们自己的智慧、意愿和情感，否则我们将只活给自己，永远无法达到主的要求。

But you will say this is a hard saying. True. But consider this one thing, that we are the greatest enemies to ourselves of all; and we carry in ourselves a cursed enmity to all that is divine and supernatural. Naturally we are trained up to our own will, therefore we cannot endure the yoke of Christ without supernatural strength.
但你会说这是一个艰难的说法。没错。但请考虑一件事，我们是自己最大的敌人；我们内心携带着对神圣和超自然的可恶敌意。自然而然地，我们被训练成顺从自己的意愿，因此我们无法忍受基督的轭，除非有超自然的力量。

Again, Divine things perpetually cross the liking of the soul; whereupon there is an antipathy between us and Christ, and divine things. Therefore there must be self-denial of necessity. Now the knowledge of this will be a good means to enable us to the duty.
再次，神圣的事物永远超越了灵魂的喜好；因此我们与基督和神圣的事物之间存在着反感。因此，自我否定是必要的。现在，了解这一点将是使我们能够履行这个责任的好方法。

Another help to this, of living to Christ, is to complain of ourselves to Christ, as Saint Paul, Rom. 7:24, 'O wretched man that I am, who shall deliver me?' &c.; to inform against our rebellions, that we live too much to the flesh and too little to the Spirit, too much to ourselves and too little to Christ, by reason of that principle of flesh and blood, and to desire him to captivate all,* and bring all in subjection by his Spirit. This is alway a sign of a man led by the Spirit, that it directs him to Christ. The Spirit, as it comes from Christ, and the Father, so it directs to Christ, to the pleasing of the Father, and of Christ in all things.
活在基督里的另一个帮助是向基督抱怨自己，就像圣保罗在罗马书 7:24 中说的：“我这个人真是苦啊！谁能救我脱离这取死的身体呢？”等等；要揭发我们的叛逆，我们过于活在肉体上，过于活在自己身上，而过于少活在基督身上，这是因为肉体和血气的原因，要求他征服一切，并通过他的圣灵使一切服从。这总是一个被圣灵引导的人的标志，因为圣灵引导他去寻求基督。圣灵既来自基督和父神，所以它引导我们去寻求基督，以取悦父神和基督在一切事上。

Here I might take just occasion to reprove a company of men that live under the gospel, that will be saved by Christ forsooth, but will not have Christ a Lord to rule over them. They will be ruled by rules of state, or rules of flesh and blood, and their own lusts, by the rules of hell sometime, so that they may have their own aims, their own ambition satisfied, and raise themselves to their own pitch; a disposition cursed, and opposite to that religion which they profess. For our life should be a living to Christ, and under Christ a living to the church and state. But say they, 'Let us break their bonds, and cast their cords from us,' Ps. 2:3. What! do they think we will be awed with a company of poor preachers? Away with them! We will have our own wills; let us break their bonds in sunder. Christ sits in heaven, and laughs them all to scorn, Ps. 2:4. They shall know at length he will be no Saviour where he is no Lord. If he may not rule them by his Spirit and holy directions while they live, he will not own them when they die. For you see the text joins both here, 'he died,' and 'he is Lord.' When he died there came water and blood out of his side, to shew that he came not only to shed his blood, to die, and to satisfy divine justice, but by water to cleanse us, and to fit us to be subject to his government. Therefore those that take him as a priest to die, and will not have him as a Lord, they rent† his offices. I do but touch these now.
在这里，我可能会趁机批评一群生活在福音下的人，他们自认为会因基督而得救，但却不愿意让基督成为他们的主宰。他们愿意受国家法规、血肉之规或自己的欲望支配，有时甚至受地狱的规则支配，只为了满足自己的目标和野心，提升自己的地位。这种倾向是被诅咒的，与他们所信奉的宗教相反。因为我们的生活应该是为基督而活，而在基督的统治下为教会和国家而活。但他们说：“我们要挣开他们的捆绑，摆脱他们的绳索。”（诗篇 2:3）他们以为我们会被一群贫穷的传道人吓倒吗？赶走他们！我们要按照自己的意愿行事；让我们把他们的束缚打破。基督坐在天上，嗤笑他们。（诗篇 2:4）他们最终会明白，如果基督在他们活着时不能以他的圣灵和圣洁的指引来统治他们，他在他们死后也不会承认他们。因为你们可以看到，这段经文将两者联系在一起，“他死了”和“他是主”。当他死去时，从他的肋旁流出了水和血，以显示他不仅来流血、死亡和满足神的公正，而且通过水来洁净我们，并使我们适合成为他的统治对象。因此，那些将他视为牧师而不愿意接受他作为主的人，他们撕裂了他的职责。我现在只是简单提及这些。

We see what it is to live to Christ. Let us see what it is to die to the Lord?
我们看到了活在基督里是什么样子。让我们看看什么是为主而死？

(1.) 'To die to the Lord' is to know and acknowledge that Christ hath power over us when we die; thereupon to submit ourselves to him, and not to murmur and fret, when he comes to call for our life and soul, as if we were unwilling to part with them.
"为主而死"是指认识并承认基督在我们死亡时对我们有权柄；因此，要顺服他，并且当他来呼召我们的生命和灵魂时，不要抱怨和焦虑，好像我们不愿意与它们分离。

(2.) Then again, to die to Christ, is when upon any good occasion he calls for our lives in standing for a good cawse—for the church or state—to be ready to lay it down. There is not the least tittle of truth, but that it is better than a man's life. A man may not only die, in case of martyrdom, but in case of justice and truth, and so he must be willing to die if he will die to Christ.
然而，对基督而言，死亡意味着在任何良好的机会中，当他为了支持正义的事业——无论是为了教会还是国家——而要求我们牺牲生命时，我们要准备好放下生命。这并不是说真理比一个人的生命更重要。一个人不仅可以在殉道的情况下死亡，而且在正义和真理的情况下也可以如此，因此如果他想为基督而死，他必须愿意去死。

(3.) Again, We die to the Lord when we carry ourselves so when death comes, as we may express some graces to glorify God, even in our very death; when we study to do all the good we can, that we may die fruitfully; out of this consideration, my time is short, I will labour to be sowing to the Spirit as much as I can, not to die like fools, but wisely, knowing that there is no further opportunity. Here is the time of seed; hereafter will be the time of reaping. Therefore there is no Christian that is master of himself at the hour of death, if some disease disable him not, but he studies how to shew himself as fruitful as he can at that time; as you see our Saviour when he was to die, what long chapters there are, three together, of his demeanour, how he strengthened his disciples, what an excellent prayer he made to God. See Moses, how he carried himself at his death, what excellent admonitions he gives; and good Jacob, what an excellent will he made; and St Peter, knowing he must put off his earthly tabernacle, 2 Peter 1:14, he labours to put them in mind 'to glorify God,' as Saint Paul saith, 1 Cor. 6:20.
（3）再次，当我们在死亡来临时，以展示一些恩典来荣耀上帝时，我们就死于主。当我们努力尽可能做好事，以便能够丰富地死去时，我们就死于主。出于这个考虑，我的时间很短，我将努力尽可能多地播种给圣灵，不像愚人一样死去，而是明智地知道没有进一步的机会。现在是种子的时间，将来将是收获的时间。因此，在临终时，没有一个基督徒能够自主，除非某种疾病使他无法行动，但他会努力在那个时候展示自己尽可能多的丰富果实；就像你们看到我们的救主在他将要死去时，有多长的章节，连续三章，记载了他的行为举止，他如何加强他的门徒，他向上帝做了多么出色的祷告。看看摩西，在他临终时，他如何表现自己，他给出了多么出色的劝告；还有善良的雅各，他做了多么出色的遗嘱；还有圣彼得，他知道自己必须脱去地上的帐幕（彼得后书 1:14），他努力提醒他们“荣耀上帝”，正如圣保罗所说的（哥林多前书 6:20）。

A Christian ought to end his days in faith and obedience; in faith that God will take his soul, when he commits it to him, and he shall reign for ever in heaven. In obedience thereupon, because he believes, he dies in faith, he will die in obedience. I even offer myself to thee, because I believe thou wilt care for me when I am gone hence; for thou art the Lord of life and death, and thou art the Lord of me when I live, and when I am dead.

Well, as it implies duty, so it implies a gracious effect, that we shall be enabled to this duty. He indeed in himself is a Lord. We ought to acknowledge him so, nay, we shall have the Spirit if we be his, to cause us to acknowledge him. You have a notable place, 2 Cor. 5:15, to this purpose, 'The love of Christ constrains us, because we thus judge, if one died for all, then we are all dead.' If he died to redeem us from death, to what end did he die? He died for all, that 'they might not live to themselves, but to him that died, and rose again,' 2 Cor. 5:15. It is nothing but this in the text, 'we should live to him.' Now this, that we should live to him, it is not an aim of ours only, but an effect that he works in us. He died 'that we might live to him.' For he died and rose that he might obtain the Spirit. By this Spirit he enableth us to live and die to God: as you have it, Rom. 8:8, at large proved. Those that are Christ's have the Spirit of Christ, and are led with it.
好的，正如它暗示着责任，它也暗示着一种令人愉悦的效果，我们将能够履行这个责任。他本身就是主。我们应该承认他是主，而且如果我们是他的人，我们将有圣灵来使我们承认他。你在哥林多后书 5:15 中有一个显著的地方，用来说明这一点，“基督的爱激励着我们，因为我们这样判断，一个人替众人死了，那么众人都是死了。”如果他死了来赎回我们脱离死亡，那他死的目的是什么？他为众人而死，是为了让他们“不再为自己活，而是为那替他们死而复活的主活”，哥林多后书 5:15。在这段经文中，只有一个目的，就是“我们应该为他而活”。现在，我们为他而活，不仅仅是我们的目标，而且也是他在我们身上产生的效果。他死了“为了让我们为他而活”。因为他死而复活，他才能得到圣灵。通过这圣灵，他使我们能够活着并为上帝而死：正如你在罗马书 8:8 中所看到的，这一点已经被充分证明。那些属基督的人有基督的灵，并且被它引导着。

Beloved, it is a part of the new covenant, that whatsoever our duty is, we shall have ability to perform it by the Spirit of Christ; for all the gracious promises of the gospel are not only promises upon condition, and so a covenant, but likewise the covenant of grace is a testament and a will (a will is made without conditions; a covenant with conditions), that as he hath made a covenant what he would have us to do, so his testament is, that we shall have grace to do so; he will put his Spirit into us, and circumcise our hearts, or else, beloved, there would be no more strength of the covenant of grace than there was of that of nature in Adam. Why did Adam fall? He had not the Spirit to uphold him, nor had he the promise of it to keep him that he should not fall. Therefore the covenant of works was frustrate. But now the covenant of grace is this, that whatsoever God requires he will give his Spirit to enable us to do it, that the covenant may not be frustrate. If God should not make good our part as well as his, we should not be saved. Therefore, now in the covenant of grace we may boldly go to God and Christ; and allege unto him, when any duty is pressed upon us, and when we are about to perform any duty, and find want of strength, 'Lord, thou knowest I have no strength of myself, I am a barren wilderness; but thou hast entered into a covenant of grace with me, which covenant now is a testament, a free will, that thou wilt give what thou requirest, Lord, in the use of means that thou hast ordained; in attending upon thee, and looking up to thee, I desire that thou wouldst give me strength to submit to thee, to live and die to thee, to direct my course as I should.' This should be the course of a Christian, and not to set upon things in his own strength; but when duty is discovered, look to the promise of grace and of the Spirit, and put them into suit, and allege them to Christ in the use of sanctified means, as reading, hearing, holy conference, and the like; and he will enable us to do that that is our duty.
亲爱的，这是新约的一部分，无论我们的责任是什么，我们都能够通过基督的圣灵来完成它；因为福音中所有的恩典应许不仅仅是有条件的应许，也是恩典的约定和遗嘱（遗嘱是没有条件的；有条件的是约定），他既然已经与我们立约，要我们做什么，那么他的遗嘱就是，我们将拥有恩典去做到；他会将他的圣灵赐给我们，并割礼我们的心，否则，亲爱的，恩典的约束力就不会比亚当在自然界中的约束力更强。亚当为什么会堕落？因为他没有圣灵来支持他，也没有应许保守他不堕落。因此，行为的约束力就失败了。但现在恩典的约束力是这样的，上帝要求什么，他就会赐给我们他的圣灵使我们能够去做，这样约束力就不会失败。如果上帝不能履行我们的部分，我们也就无法得救。 因此，在恩典的约中，我们现在可以大胆地去找上帝和基督；当有任何责任被强加给我们时，当我们要执行任何责任时，发现自己力量不足时，我们可以对他说：“主啊，你知道我没有自己的力量，我是一片贫瘠的荒野；但你与我订立了一个恩典的约，这个约现在是一个遗嘱，一个自由意志，你将给予你所要求的，主啊，在你所命定的方式中；在侍奉你和仰望你时，我希望你能给我力量，顺服你，为你而活，为你而死，引导我正确的方向。”这应该是一个基督徒的行事方式，不是依靠自己的力量去做事；但当责任被揭示出来时，要仰望恩典和圣灵的应许，并在使用经过圣化的方式时向基督提出要求，如阅读、听道、圣洁的交流等；他会使我们能够完成我们的责任。

Therefore a man may know who is indeed under Christ's government by this, for he that is actually under Christ's government and acknowledgeth him to be his Lord, he hath ability to live and die to him in some comfortable measure; to deny himself, to go out of himself, to live and to die to the glory of God. The Spirit of God hath given him this victory and triumph over his own heart.
因此，一个人可以通过这个来知道谁真正在基督的统治之下，因为那些实际上在基督的统治之下并承认他为主的人，他们有能力在某种舒适的程度上为他而活，为他而死；否认自己，离开自己，为了上帝的荣耀而活，为了上帝的荣耀而死。上帝的灵赐予他对自己心灵的这种胜利和凯旋。

Last of all, if this be so, here see the wondrous secure state of a Christian. Beloved, that as Christ is his Lord both in life and death, and it is his duty to subject himself, so Christ will give him grace so to direct his life. Therefore let us do our duty, attend upon the means, and lift up our hearts to God; let God and Christ alone with all the rest, let Christ alone with ruling us and with enabling us to be ruled by him. He is Lord not only over us, but in us by his Spirit. But the Spirit 'breatheth where it listeth,' John 3:8. There must be waiting upon God in his ordinances, till we find ability to holy duties; and those that have so much patience to honour God and Christ so far as to attend in the use of good means till the good hour come, till the Spirit come to subject their spirits to duty, no doubt but God intends well to them. But those that are so short-spirited that if they find not ability to deny themselves and to live to God, and to break off their course of sin, but give over in a kind of base despair, it is just with God to leave them to themselves, that they shall even live and die to themselves; that is, they shall live without respect to Christ, and die without respect to Christ at all, as if there were no Christ to take care for them.
最后，如果是这样的话，这里可以看到基督徒的奇妙安全状态。亲爱的，基督既是他的主，无论是在生活中还是在死亡中，他的责任就是顺服。因此，让我们尽我们的职责，侍奉神的方式，并向神举起我们的心；让神和基督独自掌管一切，让基督独自统治我们，并使我们能够受他的统治。他不仅是我们的主，而且还通过他的圣灵在我们里面。但是圣灵“随风而来，你听见风的响声，却不晓得从哪里来，往哪里去；凡从圣灵生的，也是如此。”（约翰福音 3:8）我们必须在神的仪式中等候，直到我们找到履行圣职的能力；那些有耐心，以至于尽力尊重神和基督，以致于在使用良好的方法时等待好时机，直到圣灵来使他们的灵魂顺服于职责的人，毫无疑问，神对他们有好意。 但那些心志短暂的人，如果他们找不到否定自己、活给上帝、摆脱罪恶的能力，而陷入一种卑劣的绝望，上帝将他们撇下自己，他们将只为自己而活，也只为自己而死；也就是说，他们将不顾基督而活，也将毫不顾忌地死去，仿佛没有基督来照顾他们一样。

Now out of this branch of holy security, upon the care and power and lordship that Christ hath over us for the time to come, it riseth that a Christian may be assured of his salvation, of his perseverance, because Christ is Lord of all. He is Lord of his heart. He is Lord not only of the things without us, but of our spirits within us, and he will enable us to subject ourselves to him, 'that neither things present, nor things to come, or anything, shall ever be able to separate us from the love of God in Christ,' Rom. 8:39; not only from God's love to us, but from our love to God.
现在，基于基督对我们的关怀、权能和主权，一个基督徒可以确信自己的救恩和坚持，因为基督是万有的主。他是我们心灵的主。他不仅是我们外在事物的主，也是我们内心的主，他会使我们顺服于他，“无论是现在的事物，还是将来的事物，或者任何事物，都不能使我们与基督里上帝的爱分离”，罗马书 8:39；不仅是与上帝对我们的爱分离，也是与我们对上帝的爱分离。

Beloved, let this encourage us to come under the government of Christ. There is no security or safety but in his government. We are sure of nothing in this world, but we are sure of this, that Christ, if he be our Lord, is our Lord for ever, and that nothing in the world shall ever be able to separate us from him.
亲爱的，让这鼓励我们接受基督的统治。只有在他的统治下才有安全和保障。在这个世界上，我们对任何事情都不确定，但我们确定的是，如果基督是我们的主，他将永远是我们的主，世上没有任何事物能够将我们与他分离。

I will close with this. You see Christ is ours, whether 'we live or die.' He is 'Lord of quick and dead.' Let us labour to live to him, that he may rule over us while we live, else when we come to die, though we never so much—perhaps out of principles of self-love—desire him to be ours, it is to no purpose. While we live, therefore, let us submit to his government, and if we live to him we shall easily die to him. If we do not inure ourselves by daily self-denying and practising of the duties of obedience to live to him, how shall we come to die to him? Our life may be snatched from us against our wills; we may die with a kind of fretting and indignation that we can live no longer, that we can enjoy our pleasures no longer. But to die meekly and quietly, as to a Lord, submitting ourselves to him that is the Lord of life and death, a man can never do it that hath not lived to the Lord, Therefore I beseech you every day be acquainted with the actions of living to the Lord. Whatsoever you do to men, do it as to the Lord, in the Lord's strength to please him, and as it may stand with his favour and no further. And especially take the advantage of your younger years to root out lusts that will grow to that head else, that God in his judgment, giving you up to yourselves—after long rebellion—you shall never be able to deny yourselves to live to Christ, and, when death comes, to die to Christ; therefore let us inure ourselves to deny ourselves in the practice of every holy duty, as to the Lord betimes, that so we may get the upper hand of our flesh in these holy performances, that they may be easy and sweet to us, as indeed the yoke of Christ is after it is worn a while. The subjection of Christ is the sweetest subjection in the world. It breeds the greatest peace and joy and love and contentment to the soul, and which is more than all, a blessed hope for the time to come. He that is* life is inured to holy duties, and hath overcome the rebellions of his base flesh; when he comes to die he can say with Simeon, 'Lord, now let thy servant depart in peace,' Luke 2:29; that is, Thou Lord of life, now thou wilt have me die, I am even content to die, to resign myself to thee. Who can say so but he that makes Christ his Lord all his lifetime? Then when death comes he is content to yield unto him as a Lord, else it will be just in the hour of death for Christ to say, as it is Judges 10:14, 'Do you come to me and commend yourselves to me? go to the lords you have served.' You have served the humours of such a one, you have alienated your souls to such a one, you have given your souls to sin and to such men as are instruments of the devil, you have denied your honesty, your faith, your religion; go to him, go to the gods you have served, they are your lords; I am not your Lord, I was not all your lifetime. Though these speeches be not uttered, the effect of them will; the soul will conclude I have served mine own lusts and the humours of others all my lifetime, how can I look that the Lord should take my soul? Therefore let it be our daily practice to live to the Lord, to have the chief aim of our life in our eye to direct our actions so as they may be serviceable to the main, else not to perform them.
我将以此结束。你看，基督是我们的，无论我们是"活着还是死去"。他是"活人和死人的主"。让我们努力活在他的统治下，这样他在我们活着的时候可以统治我们，否则当我们临死时，即使我们再怎么——也许出于自爱的原则——渴望他成为我们的，也是没有意义的。因此，在我们活着的时候，让我们顺服他的统治，如果我们活在他的统治下，我们就会轻松地为他而死。如果我们不通过每天自我否定和履行顺从的职责来习惯于活在他的统治下，我们又怎么能够为他而死呢？我们的生命可能会被违背我们的意愿夺走；我们可能会带着一种焦躁和愤怒的心情死去，因为我们再也不能活下去，再也不能享受我们的快乐了。但是，要像对待一个主人那样温和而安静地死去，顺服于那位生死的主，一个没有活在主的统治下的人永远无法做到。因此，我恳求你们每天都要熟悉活在主的行动中。无论你们对人做什么，都要像对待主一样，在主的力量中以取悦他的方式去做，并且不要超过他的恩宠。 特别是要利用年轻时期的优势，根除那些会不断滋长的欲望，否则上帝在他的审判中，将你们交给自己，经过长时间的叛逆后，你们将永远无法否认自己为基督而活，当死亡来临时，也无法为基督而死。因此，让我们习惯于及早否认自己在每一个圣洁的职责实践中，如同对主一样，这样我们就能在这些圣洁的行为中战胜我们的肉体，使它们对我们来说变得容易和甜美，就像基督的轭在经过一段时间后一样。基督的服从是世界上最甜蜜的服从。它给灵魂带来最大的平安、喜乐、爱和满足，更重要的是，给未来带来了一种有福的希望。那些习惯于圣洁职责、战胜了自己卑贱的肉体的人，当他们临终时，可以像西面一样说：“主啊，如今可以照你的话，释放仆人安然去世。”（路加福音 2:29）也就是说，主啊，你是生命的主，现在你要让我去死，我甚至乐意去死，将自己交托给你。除了那些终身以基督为主的人，谁能这样说呢？ 然后当死亡来临时，他愿意顺从他作为主，否则基督在临终时会像士师记 10:14 所说的那样说：“你们来找我，向我陈述自己吗？去找你们所侍奉的主吧。”你们侍奉了某个人的心情，你们将自己的灵魂献给了某个人，你们将自己的灵魂交给了罪恶和那些成为魔鬼工具的人，你们背弃了诚实、信仰和宗教；去找他，去找你们所侍奉的神，他们是你们的主；我不是你们的主，我在你们一生中都不是。虽然这些话没有被说出来，但它们的效果会存在；灵魂会得出结论，我一生都侍奉了自己的私欲和他人的心情，我怎么能指望主接纳我的灵魂呢？因此，让我们每天都以主为生活的实践，将我们生命的主要目标放在眼前，以引导我们的行动使其对主要目标有所帮助，否则就不要去执行它们。

Herein consists the main happiness of a Christian, that whether he lives or dies he is not his own, but he is his, that can dispose of him better than ever he could of himself; for if we had the disposing of ourselves, as Adam had, what would become of his?† What became of Adam when he was master of himself? He lost himself and all. The 'second Adam' hath bought us with his blood and life, to rule us for ever. Will he then suffer us to be disposed of by ourselves? No. Whether 'we live or die, we are his,' if we yield ourselves sweetly to his government, in life and death.
基督徒的主要幸福在于，无论他生活还是死亡，他都不是自己的，而是属于那个比他自己更好地支配他的人；因为如果我们像亚当一样支配自己，亚当会怎样呢？当他自己是主人时，亚当失去了自己和一切。"第二个亚当"用他的鲜血和生命买下了我们，永远统治我们。那么他会允许我们自己支配吗？不会。如果我们在生活和死亡中甜蜜地顺从他的统治，无论我们生活还是死亡，我们都是他的。

SERMON III:
讲道三：

CHRIST'S EXALTATION PURCHASED BY HUMILIATION
基督的升高是通过谦卑获得的

For to this end Christ both died, and rose, and revived, that he might be the Lord both of the dead and of the living.—ROM. 14:9.
为此，基督死了，复活了，又活过来，使他能成为死人和活人的主。-罗马书 14:9。

In these words, as you heard heretofore at large, the apostle labours to stay the thoughts and affections of men concerning the things of indifferency, that they should not be hasty to censure another's servant, who stands or falls to his own master, as you have it in verse 4.
在这些话中，正如你之前听到的那样，使徒努力阻止人们对中立事物的思考和情感，不要急于评判别人的仆人，因为他站立或跌倒都是向自己的主人负责，正如你在第 4 节中所看到的。

The reason is, because whatsoever they do they do it to the Lord. 'He that regards a day, regards it to the Lord; he that regards not a day, regards it not to the Lord.' Some things are of that nature that the right aim puts a qualification upon the actions. A good end cannot qualify many actions, but some actions are of that nature that a good end doth not altogether justify it, but it frees the person from some censure; he doth it to God. Some upon some conceit may abstain from a thing for religious ends, and are not to be censured; some again perform it, and are not to be censured, because they do it to the Lord; that is, out of religious respects.
原因是，因为无论他们做什么，都是为了主。'尊重某一天的人，是为了主；不尊重某一天的人，是不为了主。'有些事情的性质是，正确的目的对行动有所限制。一个好的目的不能使许多行动合格，但有些行动的性质是，一个好的目的并不能完全证明它的合理性，但它使人免受某些指责；他是为了上帝而做的。有些人可能因为宗教目的而避免某件事情，不应受到指责；另一些人可能会去做，也不应受到指责，因为他们是为了主而做的；也就是说，出于宗教的尊重。

How doth he prove that they do it to the Lord? He proves it more generally, ver. 7, 'None of us live to ourselves, nor none of us die to ourselves,' which I spake of before.
他如何证明他们是为主而行呢？他更一般地证明了这一点，第 7 节说：“我们中间没有一个人是为自己而活，也没有一个人是为自己而死。”这是我之前所说的。

Then he proves that we are the Lord's, because it was the end of Christ's dying and rising and reviving, 'that he might be the Lord both of the dead and of the living; and if he be the Lord, then we ought to live to this 'Lord of the quick and dead.'
然后他证明我们是主的，因为基督的死亡、复活和复活的终结是为了成为“活人和死人的主；如果他是主，那么我们应该活在这位‘活人和死人的主’的统治下。”

We see Saint Paul here makes use of a general truth, of a grand principle, that we are the Lord's, and therefore live to him and die to him, and do particular actions to him, or not do them to him, to shew that we should have in mind information on sound general truths, that are the ground of all particular practice, as we shall see after.
我们看到圣保罗在这里利用了一个普遍的真理，一个伟大的原则，即我们是主的，因此活着为他，死了也是为他，我们做特定的行动是为了他，或者不做是为了他，以此来表明我们应该牢记那些健全的普遍真理，它们是所有具体实践的基础，我们将在之后看到。

'For to this end Christ both died, rose, and revived,' &c.
为了这个目的，基督不仅死了，复活了，而且复活了。

The words they are Christ's universal government of the dead and of the living, inferred from the end of his death, reviving and rising again, a comfortable inference from a strong ground.
这些话是指基督对死者和活着的人的普遍统治，从他的死亡、复活和再次升起的结局中推断出来的，这是一个从坚实基础上得出的令人舒适的推论。

We considered the particulars, Christ's death, rising and reviving.
我们考虑了细节，基督的死亡、复活和复活。

Christ died as a 'second Adam,' as a public person, in whom dying all died. When other men die particular men die; when Paul was dead, Paul died and there was an end, only there was an exemplary good in his death. But there is more than an exemplary good in the death of Christ. Christ died alone and singular in this respect; because in him dying all died that were his, that the Father gave him to die for. For they go parallel, God's gift and Christ's death. He did all by commission, and he would not transgress his commission, and he died a violent and cursed death, because otherwise he could not have saved us that were under a curse. So as a 'second Adam' he rose, and as a public person. Therefore we see in the resurrection of Christ many rose. It is like enough they died again. It was for a particular dispensation, to shew that Christ rose as a public person; and it is not strange to think so that to honour God they should be content to live a while, when Christ himself that was God was content to be man, and to be abased to death. That grand mystery makes all other things credible. He rose, therefore, as a public person, to give life to all that he died for.
基督死亡是作为“第二个亚当”，作为一个公众人物，他的死亡使所有人都死亡。当其他人死亡时，只有特定的人死亡；当保罗死了，保罗死了，就此结束，只有他的死亡中有一个榜样的好处。但是基督的死亡中不仅有一个榜样的好处。基督在这方面是独一无二的，因为在他的死亡中，所有属于他的人都死了，这是父亲给他死的人。因为神的恩赐和基督的死亡是平行的。他按照委托完成了一切，他不会违背他的委托，他死了一个暴力和被诅咒的死，因为否则他不能拯救我们这些被诅咒的人。所以作为“第二个亚当”，他复活了，作为一个公众人物。因此，我们看到在基督的复活中，许多人复活了。他们很可能再次死亡。这是为了特定的安排，以显示基督作为一个公众人物复活；这样想并不奇怪，为了尊重上帝，他们应该愿意活一段时间，当上帝自己愿意成为人，并降卑至死亡。这个伟大的奥秘使其他一切都变得可信。因此，他作为一个公众人物复活，为他为之死的所有人带来生命。

So he revived. That is more than to rise again, never again to lay down his life, as you have it excellently set down among other places, Rev. 1:18, 'I am he that liveth and was dead, and behold I live for evermore, Amen;' and he seals it too, 'I have the keys of hell and of death;' that is, the dominion of hell and death; for indeed Christ is life itself, and life cannot die. As God he could not die, and therefore he took upon him that nature, wherein he might die for us; and now having done that dispensation, that office, there is a perpetual influence of life from the fountain of life, his Godhead, to his humanity. So he never dies any more. Then here follows the scope and end of all,
所以他复活了。这不仅仅是再次起身，再也不会舍弃他的生命，正如你在其他地方所写的那样，启示录 1:18，“我是那活着的，曾死过，看哪，我活了，直到永远，阿们。”他还加上了印证，“我有阴间和死亡的钥匙。”也就是说，地狱和死亡的统治权；因为基督本身就是生命，生命不能死亡。作为上帝，他不能死亡，因此他承担了那个能够为我们而死的本性；现在，他已经完成了那个使命，那个职责，从生命的源泉，他的神性，向他的人性不断注入生命的力量。所以他再也不会死亡。接下来就是一切的目标和终结。

'That he might be Lord of the dead and of the living.'
他可能是死者和生者的主宰。

The three offices of Christ, they have this order in regard of manifestation. First, he was a prophet to instruct and teach his in himself, and likewise by his ministry. And then a priest to die for those that are his, to make intercession now for ever in heaven. And then a king. First, a prophet, then a priest, and then a king. He was all at once. The very union invested him in all these, but in regard of manifestation he was first a prophet to instruct us of the end of his coming into the world; and then a priest to do that grand office that we have most comfort by; and then a king to rule us. He could not be otherwise, for if he had manifested himself a King and a Lord in his glory, where had been his abasement? If they had known him to be the Lord of glory, they would never have crucified him. Only some sparkles of his Godhead and lordship and kingdom and royalty over all flesh break out in his miracles; yea, in his greatest abasement there were some sparkles, I say. Even when he lay in the manger, kings came to adore him. When he paid tribute, he had it out of a fish by a command, by majesty. When he was on the cross he converted the good thief. So somewhat brake out of him that he was a person more than ordinary, but that was for special ends. Ordinarily he went on in a course of abasement, and all that he might perform the great work of redemption. Therefore he made a stop of his glory and kingly office, that he might not manifest himself in that relation and office; that he might do the office of a priest to die for us. Therefore you have it here in the due order. Christ died and rose again, as the high priest of his church, 'that he might be Lord of the dead and of the living.' He was so before, but he was not manifest before. Therefore he is said to be manifest to God by the resurrection, Rom. 1:4. He was God from eternity, but he was born then: 'This day have I begotten thee,' Ps. 2:7. It is spoken of the resurrection. So you see here Christ's offices, the state and condition of his humiliation and of his exaltation, and the use and end of all, 'that he might be Lord of the dead and of the living.'
基督的三个职位，它们在显现方面有这样的顺序。首先，他是一位先知，以自己和他的事工来教导和教导他的人。然后是一位祭司，为他的人民而死，在天堂中永远为他们代祷。然后是一位国王。首先是先知，然后是祭司，然后是国王。他同时具备这三个职位。这种合一使他具备了所有这些职位，但在显现方面，他首先是一位先知，来教导我们他来到世界的目的；然后是一位祭司，来履行我们最安慰的伟大职责；然后是一位国王，来统治我们。他不能有其他方式，因为如果他显现自己是荣耀的国王和主，他的卑微在哪里？如果他们知道他是荣耀的主，他们永远不会钉他在十字架上。只有他的神性、主权和对所有肉体的王权在他的奇迹中闪耀出来；是的，在他最卑微的时刻，也有一些闪光。当他躺在马槽里时，国王来朝拜他。当他纳税时，他通过命令，通过威严，从一条鱼身上取得了钱。当他被钉在十字架上时，他使好贼悔改。 所以他有点突破常规，显示出他不同寻常的人，但那是为了特殊的目的。通常情况下，他以卑微的方式行事，一切都是为了完成伟大的救赎工作。因此，他停止了他的荣耀和王位，以免在那个关系和职位上显现自己；他要扮演牧师的角色为我们而死。因此，你在这里看到了正确的顺序。基督死了又复活，作为他教会的大祭司，“为要作活人和死人的主。”他以前就是这样，但以前没有显现出来。因此，他被称为在复活中向上帝显现，罗马书 1:4。他从永远就是上帝，但那时他出生了：“我今日生了你”，诗篇 2:7。这是指复活。所以你在这里看到了基督的职责，他卑微和尊贵的状态和条件，以及一切的用途和目的，“为要作活人和死人的主。”'

And if we be anything offended with that abasement, that God should die, look to his rising and reviving and lordship over all, both quick and dead; and if we be dazzled with his glory, look back again to God in our flesh, and God in our flesh abased, even to the death of the cross. Oh, it is a sweet meditation, beloved, to think that our flesh is now in heaven, at the right hand of God; and that flesh that was born of the virgin, that was laid in the manger, that went up and down doing good, that was made a curse for us and humbled to death, and lay under the bondage of death three days; that this flesh is now glorious in heaven, that this person is Lord over the living and the dead. It is an excellent book to study this. Beloved, study Christ in the state of humiliation and exaltation.
如果我们对上帝降卑为人、死亡感到冒犯，那就看他的复活、复苏和对活人和死人的统治；如果我们被他的荣耀所迷惑，那就再次回顾上帝在我们的肉体中，上帝在我们的肉体中降卑，甚至降临到十字架的死亡。哦，思考这一点是多么甜蜜的沉思，亲爱的人们，我们的肉体现在在天堂，在上帝的右手边；那个从童贞女身上诞生、被放在马槽里、四处行善、为我们成为咒诅并谦卑至死、在死亡的束缚下躺了三天的肉体，现在在天堂中荣耀，这个人是活人和死人的主。这是一本很好的书来研究这一点。亲爱的人们，研究基督在卑微和升高的状态中。

'That he might be Lord of the dead,' &c.
他可能是死者之主，等等。

How is Christ Lord? He is Lord of the dead, those that died before he was born, and of the living, those that are since. He is 'yesterday,' that is, to those that were before he was; and 'to-day,' that is, when he was; and 'to-morrow' and 'for ever the same.' Therefore he saith of the dead and of the living; of the dead, that is, in reference to former times Christ; is the 'Lamb of God slain from the beginning of the world,' Rev. 13:8.
基督如何是主？他是死者的主，那些在他出生之前去世的人，也是活着的人的主，那些在他出生之后的人。他是“昨天”，对于那些在他出生之前的人来说；是“今天”，对于他出生时的人来说；是“明天”和“永远不变”。因此，他论及死者和活着的人说：对于死者来说，也就是在基督出现之前的时代，他是“自世界创立以来被宰杀的神的羔羊”，启示录 13:8。

By what title is he Lord?
他是以什么头衔为主？

By a title, beloved, not as God, but by a title of conquest as a redeemer, for he died that he might be Lord. We are a 'bloody spouse' to Christ. We are the price of his blood. He died that he might be Lord. He must win us before he could have us. Thereupon dying and purchasing us, now he is Lord of his church and children by marriage. Before he could marry us he must be born in our nature, for the husband and wife must be of one nature; and being in bondage to a contrary king, to Satan, he must redeem and purchase us out of Satan's hands. So he is a Lord by conquest; and then he is a Lord in a nearer relation, he is a Lord as a husband, 'He is Lord both of the dead and of the living.'
凭借一个称号，亲爱的，不是作为上帝，而是作为一个救赎者的征服者的称号，因为他死了，才能成为主。我们是基督的“血腥配偶”。我们是他血的代价。他死了，才能成为主。他必须赢得我们，才能拥有我们。因此，在死亡和购买我们之后，他现在是他的教会和子民的主人。在他能够娶我们之前，他必须在我们的本性中出生，因为丈夫和妻子必须是同一本性的；并且他被束缚在一个相反的国王，撒旦的手中，他必须赎回并购买我们。所以他是一个征服者的主；然后他是一个更亲密的关系的主，他是一个丈夫的主，“他是死人和活人的主。”

But the point is sweetest in tie use of it; only know for a ground that 'Christ is Lord of the dead and of the living,' as mediator, God-man, not as God, but as God-man, God in our nature; and hereupon we have divers sweet comforts, as for example.
但重点在于它的使用；只需知道一个基本事实，即“基督是死者和活人的主”，作为调解者，神人，不是作为神，而是作为神人，神在我们的本性中；因此，我们有许多甜蜜的安慰，例如。

First of all, it shews what we may expect from Christ, what Christ will do to us, and what we ought to return to him again. For relations are bonds, especially when they are so founded as this of Christ's is, to be Lord over us both in life and death. It is founded upon redemption and upon our spiritual marriage. Relations are bonds, and therefore they tie on his part to shew what we may expect from him. He is 'Lord of the living and of the dead.' We may expect on his part all that a gracious Lord should do to provide for his church and children. We may expect that from him that we can from none else, that he should not only be Lord over us, but that he should make us subject, that he should flow into us by his Holy Spirit. For here is the prerogative of Christ, that he is such a head as quickeneth dead members. He is such a husband as makes his spouse beautiful. He puts glory upon her; no other husband can do it. Moses married a black woman, but he could not alter her hue, much less her disposition. It is not in the power of any man. A king cannot alter his subjects; but he is such a King as alters the nature of his subjects. He makes them subject, he takes them out of a contrary kingdom, as being not born his subjects, but 'born anew by the Spirit.' He doth all provision, protection, the changing of our natures, the beginning of a good work; and where this Lord begins a good work he finisheth it to his own day. For, beloved, know this for a ground, that now in the second covenant we are not left, as Adam was, in the hands of our own free will to stand or fall, but now in the second covenant that is founded upon Christ's death and satisfaction for us, Christ gives grace. He gives his Holy Spirit to bring us within the compass, and performs both our part and his too. He makes good his own to be a gracious Saviour to us; and he performs our part too, or else the second covenant, the covenant of grace, should be frustrate as the first was, if it were left to our freedom. Therefore that is that that we may expect from this lordship of Christ, the performance of the covenant of grace in 'writing his law in our hearts,' Jer. 31:33. Other kings give laws and write them in tables, but they cannot write them in the hearts of their subjects. But he is such a lawgiver as writes his own will in the heart; he teacheth the very heart obedience. We are taught of God 'to love one another.' 'I will write my law in their bowels, and in their inward parts;' that is, they shall not only know what they should do, but they shall know the doing, the affecting,* and performing of the things. They shall be able to do the things. So Christ is a Lord over us, not only teaching us what we should do, and enjoining us in a kind of superiority, this is your duty, and not this; but enabling us to do that that he commands. He gives us the very doing, the affections and loving. He teacheth our hearts to love. I say this we may expect from him in the use of means, and subjecting to his ordinances; which is a wondrous prerogative to those who will submit to his law.
首先，它展示了我们对基督的期望，基督将为我们做什么，以及我们应该如何回报他。因为关系是纽带，特别是当它们建立在基督的救赎和我们的属灵婚姻之上时，他作为主宰我们生死的关系。关系是纽带，因此它们在他这一方面起到了束缚作用，以展示我们可以从他那里期望什么。他是“活人和死人的主”。我们可以期望他作为一个仁慈的主对他的教会和子民提供一切。我们可以从他那里期望我们从其他人那里得不到的东西，他不仅应该是我们的主，而且他应该使我们顺服，他应该通过他的圣灵流入我们。因为基督的特权在于，他是那样一个使死亡的肢体复活的头。他是那样一个使他的配偶美丽的丈夫。他给她荣耀；没有其他丈夫能做到这一点。摩西娶了一个黑人女人，但他不能改变她的肤色，更不用说她的性格了。这不在任何人的权力之内。国王不能改变他的臣民；但他是那样一个国王，能改变他臣民的本性。 他使他们成为臣民，他将他们从相反的王国中带出来，因为他们不是他的臣民，而是“由圣灵重生”。他提供一切，保护我们，改变我们的本性，开始一项善工；当这位主开始一项善工时，他会完成到自己的日子。因此，亲爱的，要知道这个基础，现在在第二个约束下，我们不像亚当那样被留在我们自己的自由意志中站立或倒下，而是现在在基督的死亡和为我们的赎罪上建立的第二个约束中，基督赐予恩典。他赐予他的圣灵将我们带入其中，并完成我们的部分和他的部分。他使自己成为对我们有恩典的救主；他也完成我们的部分，否则恩典的约束，即第二个约束，将像第一个约束一样被挫败，如果它留给我们的自由。因此，这就是我们可以从基督的主权中期待的，即在“将他的律法写在我们的心上”（耶利米书 31:33）中完成恩典的约束。其他国王制定法律并将其写在法板上，但他们无法将其写在臣民的心中。 但他是一个将自己的意愿写在心中的立法者；他教导心灵服从。我们被上帝教导“彼此相爱”。“我要将我的律法写在他们的肠子里，写在他们的内心深处。”也就是说，他们不仅知道自己应该做什么，而且他们知道如何去做，如何去影响和完成这些事情。他们能够去做这些事情。所以，基督是我们的主，不仅教导我们应该做什么，以一种优越感命令我们，这是你的责任，而不是那个；而且使我们能够去做他所命令的事情。他赋予我们实际行动，感情和爱心。他教导我们的心去爱。我说，我们可以在运用手段和服从他的教规中从他那里期待到这一点；这对于那些愿意顺从他的律法的人来说，是一种奇妙的特权。

We may expect again from this Lord advancement. He is such a Lord as makes all his subjects kings. The meanest man that is a subject to Christ, that hath the Spirit of Christ, is a king. Now he is a king over that that all others are slaves to, that are not Christians. They rule over others, but they are in thraldom to their own lusts. But he is a spiritual king, a king over hell and death, and those things that the very greatest of men are afraid of, as who fears death most and hell most? Those that deserve it most, by reason of their great place, sink most in sin and rebellion against God, and contract more guilt than other men. That that they are afraid of, a true Christian as a Christian is most triumphant over. He is a king over those things, for every subject of this Prince is a king.
我们可以再次期待这位主的进步。他是这样一个主，使他的所有臣民都成为国王。最卑微的基督信徒，拥有基督的圣灵，也是一个国王。现在他是一个国王，统治着那些不是基督徒的人都屈服于的东西。他们统治着别人，但却受制于自己的欲望。但他是一个属灵的国王，统治着地狱和死亡，以及那些最伟大的人最害怕的事物，比如谁最害怕死亡和地狱？那些最应该受到惩罚的人，因为他们的地位高，他们在罪恶和对上帝的反叛中沉沦得更深，比其他人更加招致罪孽。一个真正的基督徒作为一个基督徒，对他们最害怕的事物最为得胜。他是那些事物的国王，因为这位王子的每一个臣民都是一个国王。

Christ's manner of government is hid now. There is more reality in this than can be expressed; therefore wonder not. In a word, Christ as our Lord binds himself to bring us to glory, never to leave us till he hath brought us to that place that he is in himself. 'Father, I will that where I am they be also,' John 17:24; and he purgeth his church, Eph. 5:27, 'that he may make it a glorious church.' He takes upon him not only to die, to redeem us from hell and damnation, and to set us in a state of favour with his Father, but to go on in a course of fitting us till he have brought us to the glorious condition that he is in. It lies upon him to do it. Therefore let us do our duty, as we shall see after; and let him alone with that that belongs to him.
基督的统治方式现在是隐藏的。其中的真实性超出了言语所能表达的范围，所以不要惊讶。总之，基督作为我们的主，承诺将我们带到荣耀之地，直到他将我们带到他自己所在的地方。约翰福音 17:24 中说：“父啊，我愿你所赐给我的人也同我在哪里，使他们看见你所赐给我的荣耀。”他净化他的教会，使其成为荣耀的教会（以弗所书 5:27）。他不仅承担了死亡的责任，从地狱和永世的刑罚中救赎我们，并使我们在他父亲那里获得恩宠，而且还继续努力使我们适应，直到将我们带到他所在的荣耀状态。这是他的责任。因此，让我们尽好我们的职责，如后文所述；让他独自处理属于他的事情。

For ourselves, beloved, this is our honour, that we are under such a King, such a Lord, both living and dying. It was the honour of those who lived in Solomon's time, that they were under such a wise king and prince. The queen of Sheba judged it so, 1 Kings 10:8. But what an honour is it to a Christian now, that he is under such a blessed prince as Christ is. It is a great honour to be the spouse of such a husband, to be the subject of such a King, to be members of such a head. And therefore we should oft think of it, to put honourable thoughts into us; and I know no greater way to keep us from sin, from base courses, than to have our thoughts strained to this high point, to think of the dignity of a Christian, what a condition he is now brought into in Christ, and what he shall be brought unto ere long. This should make him honourable to himself, to make him in a holy state, to think himself too good to defile his soul or body, that is so dearly bought and so highly advanced: 'Shall such a man as I flee?' saith Nehemiah, Neh. 6:11. Oh look to that. Shall such a man as I flee? It is the honour, beloved, of a Christian, that he is Christ's, living and dying.
亲爱的，对于我们自己来说，这是我们的荣耀，我们是在这样一个国王、主的统治下，无论是生是死。在所罗门时代，那些生活在他统治下的人也享有荣耀，因为他是如此智慧的国王和王子。示巴女王也这样评价，列王记上 10:8。但对于一个基督徒来说，有一个如此有福的基督作为国王，这是多么的荣耀啊。成为这样一个丈夫的配偶，成为这样一个国王的臣民，成为这样一个头的一部分，这是一种伟大的荣耀。因此，我们应该经常思考这一点，让我们心中充满崇高的思想；我知道没有比这更好的方法来使我们远离罪恶、远离卑鄙的行径，而是将我们的思想引向这个高点，思考基督徒的尊严，他现在在基督里所处的境地，以及他不久将要达到的境地。这应该使他对自己充满荣耀，使他处于一种圣洁的状态，认为自己太好了，不愿玷污他那被如此昂贵地买下和高度提升的灵魂或身体：“像我这样的人逃跑吗？”尼希米说，尼希米记 6:11。哦，看看那个。像我这样的人逃跑吗？亲爱的，作为一个基督徒，他是基督的，无论是生是死，这是他的荣耀。

Obj. But you will say an honour. It is an honour to be free; the subject is bound, non sumus nati, &c., as the heathen man said; we are not born to slavery, but to honour and liberty,* and it is an appetite ingrafted in man, to desire freedom above all things.
但你会说这是一种荣誉。能够自由是一种荣誉；被束缚的人是非自然的，等等，就像异教徒所说的那样；我们不是为奴役而生，而是为荣誉和自由而生，这是人类内心深处的渴望，渴望自由胜过一切。

Ans. It is true, in regno nati sumus Deo, &c., we are born in a kingdom, and to serve Christ is to reign (h); for where there is a subordination it is a prerogative to be under a better; as for the body, being baser than the soul, it is for the good of it to be under the soul, because it is more excellent. It hath life and wisdom. The body is a loathsome dead thing of itself. The sheep being a weak, simple creature, shiftless,† to be guided by a shepherd, who is of a superior nature, and wise to defend it. It is its security and safety for the vine, that is a weak plant of itself, to have support. It is for the good of it. For man that is in a subordination to a higher nature, to God, for him to be under the government of Christ, God-man, of God in our nature, it is a great honour; as they could say in the schools, everything hath its perfection, by being subject to a superior, except the highest of all, which is not subordinate, but independent (i). Whatsoever is dependent hath its perfection by dependence; therefore it is an honour that we be under Christ, the greatest honour in the world; especially if we consider what manner of government Christ's is. It is a rational government, agreeable to our principles; for he guides us as a prophet. He is not only a king, but a prophet to teach us. He saith, not, you shall do this; he stands not upon terms of will; no. He is a prophet to teach us what we should obey. He convinceth us, and then useth us, that we would not be but under such a government; and then when he rules our will he doth it sweetly. He draws it with the cords of a man, as the prophet speaks, Hosea 11:4; that is, by allurements, he brings us to heaven by way of love and enticements. What greater rewards can there be thought of than those that Christ leads us by, and draws us to subjection by? And therefore he works upon our will sweetly, by persuading us by allurements in that kind.
答：确实如此，在上帝的国度中，我们是生在其中的，并且侍奉基督就是统治（h）；因为在有等级制度的地方，被统治者有幸能够服从更优秀的人；就像身体比灵魂低贱一样，身体能够服从灵魂是为了自身的好处，因为灵魂更为卓越。灵魂拥有生命和智慧，而身体本身是一种令人厌恶的死物。羊是一种软弱、简单的生物，无法自理，需要由一位更高级、智慧的牧羊人来引导和保护。这是它的安全和保障。对于处于对上帝这一更高级存在的从属地位的人来说，能够接受基督的统治，即上帝在我们的人性中的统治，是一种伟大的荣耀；正如他们在学校里所说的，一切都通过服从更高级的存在来达到完美，除了最高级的存在，它不是从属的，而是独立的（i）。任何依赖他人的事物都通过依赖他人来实现完美；因此，能够服从基督是一种荣耀，是世界上最伟大的荣耀；特别是如果我们考虑到基督的统治方式是怎样的。 这是一个合乎我们原则的理性政府；因为他像先知一样引导我们。他不仅是国王，还是教导我们的先知。他不说“你们应该这样做”，他不坚持意愿的条件；不，他是一个教导我们应该服从的先知。他说服我们，然后使用我们，让我们不愿意接受其他政府；当他统治我们的意愿时，他做得很温和。正如先知所说的，他用人的绳索吸引我们（何西阿书 11:4）；也就是说，通过诱惑，他以爱和引诱的方式将我们带到天堂。还有什么比基督以这种方式引导我们、以这种方式使我们顺从更伟大的奖励呢？因此，他以诱惑的方式甜蜜地影响我们的意愿，通过在这方面劝说我们。

In a word, he is such a king as is a husband. Would you have a milder government than that of a husband, which though it be not a parity, yet it comes as near as can be. Such a government is Christ's. As he is a king, so he is a husband. He knows how to bear the infirmities of his church. He that bids the husband to favour the wife as the 'weaker vessel,' doth not he practise his own principles? Will not he favour his own spouse as the 'weaker vessel,' think you, that hath promised not 'to quench the smoking flax, and break the bruised reed'? Undoubtedly he will. Therefore it is an honour to be under the government of Christ, so rationally and sweetly he draws us with the cords of a man. It is the government of a husband, and of a wise husband. I do but give a taste. You may enlarge them in your own meditations.
总之，他是一个既是国王又是丈夫的人。你能找到比丈夫的政府更温和的吗？虽然它并不完全相同，但它尽可能接近。这样的政府就是基督的政府。他既是国王，也是丈夫。他知道如何容忍教会的软弱。那个命令丈夫喜爱妻子作为“软弱的器皿”的人，难道他不是在实践自己的原则吗？你认为他不会喜爱自己的妻子作为“软弱的器皿”吗？他曾承诺不“熄灭将要熄灭的灯火，不折断将要折断的芦苇”，毫无疑问，他会这样做。因此，能够接受基督的政府是一种荣耀，因为他以人的方式理性而温柔地吸引我们。这是一个丈夫的政府，一个明智的丈夫的政府。我只是给你一个味道。你可以在自己的思考中加以扩展。

And as it is our honour, so it is our security and safety to be under him. Why? Because when we come sweetly under Christ's government, we need fear nothing. He that fears Christ, all things fear him. Since Christ hath taken our nature upon him, the devil himself is afraid of man's nature. He trembles to think God hath appeared in our nature. Now he is afraid of a Christian [since] God hath taken this nature. Then he is such a king as we may be secure under him, as a universal King over all things, that he may be King over his church; for he hath all power in heaven and earth: Mat. 28:18, 'All power is given to me in heaven and earth,' and all for the government of his church. It is our security to be under him that governs all things for the good of the church. He saith, John 17:2, 'Thou hast given me power over all flesh.' Christ hath all power given to him in relation to his church; therefore he hath power over the devil, over hell, and over all wicked men; and all monarchs and opposite power is subject to him, that they shall serve the church. When they do scourge the church, they are but Christ's rod; they are but instrumental to Christ; they do but his work; therefore it is a great security, and we need to fear none if we be under Christ.
作为我们的荣耀，也是我们的安全和保障，因为在基督的统治下，我们无需害怕。害怕基督的人，万物都害怕他。因为基督已经承担了我们的本性，魔鬼自己都害怕人的本性。他颤抖地想到上帝已经在我们的本性中显现。现在他害怕基督徒，因为上帝已经接受了这个本性。所以他是一个我们可以在他的统治下安全的国王，作为一切事物的普遍国王，他可以成为他的教会的国王；因为他在天上地下都有权柄：马太福音 28:18，“天上地下所有的权柄都赐给了我”，而且都是为了管理他的教会。在他统治一切事物以造福教会的人之下，我们在他的统治下是安全的。他说，约翰福音 17:2，“你赐给了我管理一切有血肉的权柄。”基督在与他的教会有关的一切权柄都赐给了他；因此，他对魔鬼、地狱和所有邪恶的人都有权柄；所有的君主和对立的权力都服从于他，他们将为教会服务。 当他们鞭打教会时，他们只是基督的鞭子；他们只是基督的工具；他们只是在执行他的工作；因此，这是一个巨大的安全保障，如果我们在基督的庇护下，就无需害怕任何事情。

3. Again, To go on: as it is our honour and security, so it is a spring of our duty. Christ is our Lord. He is Lord of all. Therefore it teacheth us our duty every way.
再次，继续前进：正如它是我们的荣耀和安全，也是我们责任的源泉。基督是我们的主。他是万物的主。因此，它以各种方式教导我们应尽的责任。

Our duty one to another—to those that are not Christians—to Christ himself.
我们对彼此的责任，对那些不是基督徒的人，对基督自己。

It teacheth us in all standings how to carry ourselves. To give a taste of this, the apostle presseth it oft, that Christ is our Lord, and will be our judge.
它教导我们在各种情况下如何表现自己。为了让你们有所体会，使徒经常强调，基督是我们的主，也将成为我们的审判者。

Therefore for others we ought not to be hasty in judging or censuring. We ought to love them, because we have all one Lord. This must force love. 'We have all one Lord, one baptism,' &c., Eph. 4:5. We are many in our severals; but we are all one under this bond, being all under one Lord.
因此，对于他人，我们不应该急于判断或指责。我们应该爱他们，因为我们都有同一个主。这必然会促使爱心产生。“我们只有一个主，一个洗礼”，以弗所书 4:5。我们在各自的身份中是众多的，但在这个约束下，我们都是一个整体，都属于同一个主。

2. Then again, it teacheth us how to carry ourselves to men otherwise affected; not to be servants to the humours of men. Christ rules over us, both living and dying; therefore be not the servants of men, but according to the Scripture's limitation, 'marry in the Lord,' 'obey in the Lord,' 'walk in the Lord,' do all in the Lord; that is, so far as it may stand in the will and pleasure of him that is the Lord of lords. For when the authority of any superior doth countermand against the will of this Lord, it ceaseth to bind. When they command anything in subordination that may stand with the pleasure of the Lord, then the authority is divine. We obey Christ in obeying them. As Christ said to his own mother, when she commanded things that she had no authority to do, he calls her mother no longer, but 'woman,' she stretching then beyond her compass, John 2:4.
然而，它再次教导我们如何对待那些心情不同的人；不要成为人们情绪的奴仆。基督统治着我们，无论是活着还是死去；因此，不要成为人们的奴仆，而是根据圣经的限制，“在主里面结婚”，“在主里面顺从”，“在主里面行走”，在主里面做一切事情；也就是说，只要这符合那位万主之主的意愿和喜悦。因为当任何上级的权威违背这位主的意愿时，它就不再具有约束力。当他们以服从的方式命令一些与主的喜悦相符的事情时，那么这个权威就是神圣的。我们通过顺从他们来顺从基督。正如基督对自己的母亲所说的，当她命令一些她无权做的事情时，他不再称她为母亲，而是称她为“女人”，因为她超出了自己的范围（约翰福音 2:4）。

3. Again, To go on: this should teach us, in that Christ is the Lord of the living and of the dead, to account ourselves not our own. It should teach us perfect self-denial in matters of religion, especially not to be overwhelmed of our own conceits in the great mysteries that Saint Paul cries out of, 'Oh the depth,' Rom. 11:33. You have many that quarrel with those things, and would bring them to reason. They will go no further in religion than they can see reason; whereas one saith, I believe, because it is impossible, and too far above reason; therefore I the rather believe it (j). It is ofttimes good to stand at a stay in God, as if we were at a nonplus, to admire* at him in the mysteries of Christ's governing the church, why he suffers some part of the church, that perhaps is better than other parts, that are quiet and exempt from the cross, to be exercised with afflictions, and others not, not to scandal† at this, and to be over-busy in searching out the reason of this. Christ is our Lord, and he is infinite in wisdom; and it is his prerogative to do such things, as he is not liable to give a reason of to us. So God 'will have mercy upon whom he will have mercy,' Rom. 9:18. In great mysteries remember the sovereignty of this our Lord. He is 'Lord of quick and dead.' Let this stop our judgments, and teach us to deny ourselves when we cannot give a reason of them; in a holy admiration, say with Saint Paul, 'Oh the depth.'
再说一次：这应该教导我们，基督是生者和死者的主，让我们不再以自我为中心。这应该教导我们在宗教事务上完全自我否定，特别是不要被自己对圣保罗所呼喊的伟大奥秘的傲慢所压倒，“哦，深哉！”（罗马书 11:33）。你会发现很多人与这些事情争论，并试图用理性来解释它们。他们在宗教上只会走到能够理解的地步；而有人说，我相信，因为它是不可能的，超出了理性的范围；因此，我更愿意相信它（j）。有时候，在上帝面前保持沉默是好的，就好像我们陷入了困境，对基督治理教会的奥秘感到惊叹，为什么他容许一部分教会，可能比其他部分更好，却受苦受难，而其他人却不受苦难，我们不应该对此感到不满，并过于忙于寻找原因。基督是我们的主，他的智慧是无限的；他有权利做一些事情，而我们无需向他要求解释。正如上帝所说：“我要怜悯谁就怜悯谁”（罗马书 9:18）。 在伟大的奥秘中，记住我们主的统治权。他是“活人和死人的主”。让这停止我们的判断，并教导我们在无法给出理由时拒绝自己；在一种神圣的赞叹中，与圣保罗一起说：“哦，深哉。”'

And so for our will. He is Lord of the quick and dead. We say of a wife she hath no will; and a servant is not a distinct person, as it were, in law, he is another's. We are Christ's servants, his subjects, and his spouse; and when we begin to be Christ's we have lost our own wills, we resign them up to Christ. Thy will shall be mine in all things. If thou wilt have me do this, I will do it; if thou wilt have me suffer, I will suffer; if thou wilt honour thyself with my goods and with my life, thou shalt have them. Of thee I had this body, this soul, this state, this reputation; I have whatsoever I have from thee; it is maintained by thee. Thou art mine, and I am thine; therefore I give up all to thee back again. It is a ground of perfect resignation, that Christ is Lord of the quick and of the dead. Therefore stand not upon terms with Christ. When he calls for anything, in case of suffering and sealing the truth, let him have it. It is not lost. We have a better foundation in him than we have in ourselves. When we give anything to him, life, or state, or credit, or whatsoever, we have a better life, a better state and condition in him; because all is more eminently in him, the primitive fountain, than in the derivation and beams from him. When we lose anything it is but a beam from the sun, and whatsoever we lose in particulars we have in the whole, in the fountain again, in Christ. Therefore faith would help all this. In case of suffering and trial, what! is the cause good or no? Then I will resign myself and all that I have and am to Christ. He is Lord both of the quick and of the dead.
所以为了我们的意愿。他是活人和死人的主。我们说一个妻子没有意愿；一个仆人在法律上并不是一个独立的个体，他是属于别人的。我们是基督的仆人，他的臣民，他的配偶；当我们开始成为基督的人时，我们失去了自己的意愿，我们把它们交给了基督。你的意愿在一切事情上都将成为我的意愿。如果你要我做这个，我会做；如果你要我受苦，我会受苦；如果你要用我的财产和生命来荣耀自己，你可以得到。我从你那里得到了这个身体，这个灵魂，这个地位，这个名声；我拥有的一切都来自于你；它由你维持。你是我的，我是你的；因此，我把一切都归还给你。基督是活人和死人的主是完全顺服的基础。所以不要与基督讲条件。当他要求某样东西时，在遭受苦难和为真理作证的情况下，让他得到它。它并不会丧失。我们在他里面有比自己更好的根基。 当我们将任何东西给予他，生命、状态、信用或其他，我们在他里面有更好的生活、更好的状态和条件；因为一切在他这个原始的泉源中比在从他那里派生和发出的光线中更加显著。当我们失去任何东西时，那只是来自太阳的一束光线，无论我们在细节上失去了什么，我们在整体中，在泉源中，在基督里都有。因此，信仰会帮助我们应对这一切。在遭受苦难和试炼的情况下，什么！原因是好的还是不好的？那么我将把自己和我所拥有的一切都交托给基督。他是活人和死人的主。

We must know, beloved, that we are redeemed from ourselves; and therefore make this use of it when we are tempted by any sin: Christ is my Lord; I am redeemed from my base lusts. What have I to do with this anger? what have I to do with this ambition? I am no debtor to the flesh. I am under Christ. I am under grace. He hath redeemed me from my vain conversation. I owe it nothing but mortification and denial. Therefore, in all solicitations of corruption, learn this lesson, fetch arguments hence. Christ hath done great matters for me. He lived and died, and lives for ever, that is Lord of me living and dying. There is no greater slave than he that is a slave to his own flesh and to his own lusts. Therefore when we are stirred to anything by our base nature, which must die, or else we shall never live eternally, we must kill it more and more daily; and death is the sum and accomplishment of mortification. When we are stirred to anything, go to Christ and complain to him. Blessed Saviour, thou didst die, and rise, and revive, that thou mightst be Lord of the living and of the dead. I beseech thee, claim thine own interest in me. Bring all into captivity to thine own Spirit. What hath this base affection to do with me? What have I to do with it? I am freed from it; I am redeemed from myself. What have I to do with myself but deny all? I am thine altogether; therefore take thine own interest in me, possess me, fill me with thy Spirit, be all in all in me; let pride and ambition and such things have no footing in me. It is good pouring out the soul to God to that purpose: to complain to Christ when it is thus with us, because it is his office to rule us. Now, Lord Jesus, do thine office. Thy office is to be king; to rule in me. Other lords would fain rule in me. Pride, and lust, and base covetousness would fain rule, as the prophet saith, Isa. 26:13; but what hath other lords to do with me? Thou art my Lord, and hast right to me living and dying.
我们必须知道，亲爱的，我们已经从自己中得到了救赎；因此，在我们被任何罪诱惑时，要这样运用它：基督是我的主；我已经从我的卑鄙欲望中得到了救赎。我与这愤怒有什么关系？我与这野心有什么关系？我不欠肉体任何东西。我属于基督。我属于恩典。他已经从我虚浮的行为中救赎了我。我只欠它克制和否认。因此，在所有的败坏诱惑中，要学会这个课程，从这里找出论据。基督为我做了伟大的事情。他活着，死了，永远活着，是我生活和死亡的主。没有比那些属于自己肉体和欲望的奴隶更大的奴隶了。因此，当我们被我们卑鄙的本性激发时，这个本性必须死亡，否则我们将永远无法得到永生，我们必须每天更多地杀死它；死亡是克制的总结和完成。当我们被激发时，去找基督向他抱怨。祝福的救主，你曾经死了，复活了，复活了，为了成为生者和死者的主。我恳求你，要在我身上宣告你自己的权益。将一切都俯伏在你的灵下。 这种卑劣的情感与我有何关系？我与之何干？我已经摆脱了它；我已经从自己中得到了救赎。我与自己有何关系，除了否认一切？我完全属于你；因此，请在我身上发挥你自己的利益，拥有我，以你的灵充满我，成为我一切的一切；让骄傲、野心和类似的东西在我身上没有立足之地。向上帝倾诉心灵是好的，目的是这样：当我们处于这种状态时向基督抱怨，因为他的职责是统治我们。现在，主耶稣，履行你的职责吧。你的职责是做王；在我里面统治。其他的主人也想在我里面统治。骄傲、欲望和卑劣的贪婪都想统治，正如先知所说的，以赛亚书 26:13；但其他的主人与我何干？你是我的主，有权利在我生活和死亡中拥有我。

It is a point of wondrous comfort likewise to us in all afflictions whatsoever, especially such as concern the state of the church. We are now in ill times, if we look about us. However, God continues better to us than we deserve. We are as the three young men in the fiery furnace, untouched, when all is in a combustion round about us. Where is Christ's ruling now, when his poor church is thus used and trampled upon in France, in the Palatinate, in Bohemia, and the Princes of Germany (k).
这对我们来说是一个奇妙的安慰，无论我们遭受何种痛苦，尤其是与教会的状况有关的痛苦。如果我们四处看看，我们现在正处于困难时期。然而，上帝对我们的恩待超过了我们所应得的。当我们周围一切都在燃烧时，我们就像三个年轻人在火炉中一样，毫发无损。当基督的贫穷教会在法国、巴伐利亚、波希米亚和德国的诸侯手中受到践踏时，基督的统治在哪里呢？

Beloved, it is our faults. Perhaps we waken not Christ as the disciples; they awaked Christ when there was a mighty storm, and moved him to rebuke the winds and the waves, and there followed a calm; so should we. Christ loves to be awaked by our prayers; and if the church would join in forces, one church with another, altogether they might work wonders. Let us offer a holy violence to Christ by prayer and the use of holy means. He is Lord still of the church; and take things at the worst as they are, he is but carrying things to his own ends. Beloved, if we consider things aright, it can hardly be otherwise with the church than it is. If we consider the former security, and dulness, and want of prizing the great things of Christ, the ministry of the word, and the sacraments, we live under the gospel in such deadness and such sins as a Turk would scarce commit. We are no more affected with it than a Jew or a Turk that hath not the means. Will Christ endure this, that we should come to be careless whether we have the gospel, the blessed truth of God, or no, and grow sinful, and have less conscience than a Turk or a Jew? Will Christ continue his blessed prerogatives and privileges to such? Therefore, if we do but look to the ordinary dispositions of most men, a man would think it impossible but that judgment should come. Will there be a reformation of these men without a spirit of fire, without some purging flame?
亲爱的，这是我们的过错。也许我们没有像门徒那样唤醒基督；当有一场强烈的风暴时，他们唤醒了基督，并促使他斥责风和浪，随之而来的是平静；我们也应该这样做。基督喜欢被我们的祈祷唤醒；如果教会能够团结一致，一起努力，他们可以创造奇迹。让我们通过祈祷和使用圣洁的方法向基督施加圣洁的暴力。他仍然是教会的主；即使事情变得最糟，他也只是将事情引向他自己的目标。亲爱的，如果我们正确地考虑事情，教会很难有其他的情况。如果我们考虑到以前的安全、迟钝和对基督的伟大事工、道的事工和圣礼的轻视，我们在福音中生活的死气沉沉和罪恶，甚至连一个穆斯林都不会犯。我们对此没有更多的感触，就像一个没有这些手段的犹太人或穆斯林一样。基督会容忍这样吗？我们是否会变得漠不关心是否拥有福音，神的祝福的真理，是否会变得罪恶，并且比穆斯林或犹太人还没有良心？ 基督会继续赐予这些人祝福的特权和特殊待遇吗？因此，如果我们只是看看大多数人的普通性格，一个人会认为审判是不可能的。难道这些人会在没有火之灵、没有一些净化之焰的情况下得到改革吗？

Then again, Christ is humbling his church for the advancement of it, and suffers the enemies to triumph for their further abasement. He is compassing a blessed work. There is a great wheel a-going, but we do not see the issue of things. All this great wheel the Lord rules, and governs, and moves. You shall see at length what it will drive to. We see in a clock there are many wheels, one contrary to another, but all helps the clock to strike, all join in that; so there is a stroke, there is somewhat that will come out of all these troubles that seem contrary one to another, some up and some down; but all these wheels will help to bring out some stroke, some glorious thing, that posterity perhaps may see that is now a-working. Therefore let none take scandal.* Christ 'rules now in the midst of his enemies,' Ps. 110:2. We must not catch at pieces of Christ's workmanship; as in a poem, we judge not by a piece, but look to the catastrophe, we look to the upshot and closure of all. Though all was in a combustion, there we see all things brought to an excellent and wise issue. Therefore, I beseech you, suspend your judgments a while, and then you shall see with a spirit of faith all the enemies overthrown, even as if we did see it with our eyes of sense; and in the mean time, persuade ourselves that Christ is about a blessed work, as he is king of our church.
然而，基督正在谦卑他的教会，以促进它的发展，并允许敌人取得胜利以进一步降低他们的地位。他正在进行一项祝福的工作。有一个巨大的轮子在运转，但我们看不到事情的结果。主统治、管理和驱动着这个巨大的轮子。最终你会看到它将驱动到什么地方。我们在钟表中看到有许多齿轮，一个与另一个相反，但所有的齿轮都帮助钟表敲响，所有的齿轮都参与其中；因此，有一个敲击，有一些似乎相互矛盾的麻烦将会带来一些敲击，一些辉煌的事物，也许后代会看到现在正在进行的工作。因此，不要对基督的工作的一部分感到不满意；就像在一首诗中，我们不是通过一部分来判断，而是看到结局，我们看到所有事情都得到了出色而明智的结果。尽管一切都处于混乱之中，但我们看到所有事物都被带到了一个卓越而明智的结局。 因此，我恳求你们，暂时搁置你们的判断，然后你们将以信仰的精神看到所有的敌人被打败，就像我们用感官的眼睛看到一样；同时，让我们相信基督正在进行一项祝福的工作，因为他是我们教会的君王。

One question the papists move upon such texts as this, that I will assoyle† briefly, because it may trouble some, though it be of no great moment. It is said here that Christ died, and rose again, and revived, that he might be Lord of the dead and of the living. Hence, not only papists, but some others move this question, which I will give a little light unto.
这里提到基督死了，复活了，复活后成为死者和活人的主宰，天主教徒对此提出了一个问题，我会简要回答一下，因为这可能会困扰一些人，尽管这并不是很重要。不仅天主教徒，还有其他一些人也提出了这个问题，我会稍微解释一下。

Whether Christ by his dying and abasement did merit anything for himself, because it is said here he did this that he might be Lord of the dead, &c.
基督通过他的死亡和卑微是否为自己赢得了什么，因为这里说他这样做是为了成为死者的主宰等等。

He abased himself to the death of the cross. 'Therefore God gave him a name above all names,' Phil. 2:9.
他自甘卑微，甚至受死在十字架上。因此，上帝赐给他超越一切名字的名字，腓立比书 2:9。

The papists they fall upon Calvin that saith; he did not, and that makes me the rather to touch it. Calvin, as he was a very holy man, so out of his holiness he avoided curious questions as much as he might, therefore gives an excellent answer. Saith he, whether he did or no, 'It is curious‡ to search, it is rash to define' (l). For satisfaction, take these grounds, and all is well.
天主教徒们攻击加尔文说他没有这样做，这使我更愿意谈论这个问题。加尔文是一个非常圣洁的人，出于他的圣洁，他尽可能避免了疑问，因此给出了一个很好的答案。他说，无论他是否这样做，“探究是好奇的，下定义是草率的”（l）。为了满足你的要求，接受这些观点，一切都好。

1. First of all, that Christ is perfectly glorious now in heaven, both body and soul. There is no question of that; and that he came to this glory, both of body and soul, and the manifestation of it, after his abasement by his humiliation; first, he must die and suffer, and then enter into glory.
首先，基督现在在天堂里完美地荣耀着，无论是身体还是灵魂。毫无疑问；他在受辱谦卑之后，通过死亡和苦难，进入了这种荣耀的显现。

2. Again, remember this for a ground that Christ as man merited not the grace of union or unction, for how could he merit before he was? Could Christ merit to be united to the second person, that was the greatest grace that ever was? No; nor the grace of unction, habitual grace in Christ, whereby the human nature was filled with all grace. It was upon unction. Presently they follow one another. There was no meriting of that thing, because from the beginning of his incarnation it was by union of his nature. These things being thought upon, for other things they are not material; only it is best and safest to think that he did not for himself merit anything. For if so be all glory was due to him by virtue of union, which he had by grace and by virtue of unction, if he had died presently; he might have gone to heaven presently indeed, without dying, if there had not been a dispensation laid upon him to die for us; and therefore by virtue of union and unction that was free, heaven was due to him presently, and all that glory that he had afterward.
再次记住，基督作为人并没有因为他本身而获得联合或涂油的恩典，因为在他成为人之前他怎么能获得呢？基督能够获得与第二位位格相联合的恩典吗？那是有史以来最伟大的恩典。不，他也不能获得涂油的恩典，即基督里的习惯性恩典，使人性充满了一切恩典。这是在涂油之后。它们紧随其后。没有获得那个东西的功绩，因为从他成为人的开始，就是通过他的本性的联合。思考这些事情，对于其他事情并不重要；只是最好、最安全地认为他并没有为自己获得任何东西。因为如果所有的荣耀都是因为他通过恩典和涂油所拥有的联合而应得的，如果他立刻就死了，他确实可以立刻去天堂，而不需要死亡，如果没有一个使命让他为我们而死；因此，凭借联合和涂油的恩典，天堂立刻就属于他，以及他之后所拥有的所有荣耀。

Why was there a stop of that glory? that his body being united to the divine nature, was not presently glorified, as now it is in heaven, so that he lived in abasement, and died a most cursed death?
为什么那个荣耀停止了？他的身体与神圣的本质结合在一起，为什么没有立即得到荣耀，就像现在在天堂里一样，以至于他生活在卑微中，并死于最可诅咒的死亡？

Beloved, all this was for us; and then after the dispensation was finished for us, after God's justice was satisfied for us, there was no more stop or stay of his glory. But then his divine nature did flow into his human nature; and then his human nature became glorious, so glorious as it was capable of what he did for us. Therefore it is good to think of the love of Christ, that he considered us and not himself in that his abasement, as the Scripture runs in that strain: 'To us a Son is given, for us a child is born,' Isa. 9:6. He died for us. He gave himself for us. He rose for us. He ascended for us. He sits at the right hand of God for us. Himself indeed hath glory, but together with us. And therefore when we think of the glory of Christ, think of us in him. When we see him born, think he was born for me; when we see him die, think we die with him; when we see him buried, think ourselves buried with him. So in the state of exaltation, when we see him rise, and sit at the right hand of God, think he is there to prepare a place for me. Whatsoever he hath, or whatsoever he did, he regards us in all; therefore it somewhat obscures the glory and the love of Christ to us, to conceive that he had a self-respect in these things, when he saith in the text, 'For this end Christ died, and rose, and revived, that he might be Lord of quick and dead.' I beseech you, consider whose goods he respects in this lordship. Is it not a profitable lordship for us? Is it not for our good that he is our Lord in life and in death? and not only our Lord, but the Lord of Satan, of death, and of all our enemies. He is Lord over all, saith the apostle, 'God over all, blessed for ever,' Rom. 9:5. Therefore he is Lord over sin, over death, over hell, over all that we need to fear. It is for us. Therefore our good is intended. Though there be a redundance of glory in Christ, in all these things, yet think he respects our good. The best meditation of Christ is to think all is for us.
亲爱的，这一切都是为了我们；在为我们完成了救赎之后，上帝的公义得到了满足，他的荣耀就再也没有停止或停留。但是，他的神性流入了他的人性；他的人性变得荣耀，如他为我们所做的那样荣耀。因此，思考基督的爱是好的，他在他的卑微中考虑了我们而不是他自己，正如经文所说：“给我们生了一个儿子，赐给我们一个孩子”（以赛亚书 9:6）。他为我们而死。他为我们舍己。他为我们复活。他为我们升天。他为我们坐在上帝的右边。他自己确实有荣耀，但与我们一同分享。因此，当我们思考基督的荣耀时，要想到我们在他里面。当我们看到他降生时，要想到他是为我而降生；当我们看到他死去时，要想到我们与他一同死去；当我们看到他被埋葬时，要想到我们与他一同埋葬。所以在升天的状态中，当我们看到他复活，并坐在上帝的右边时，要想到他在那里为我预备一个地方。 无论他拥有什么，或者他做了什么，他都在一切事情中关心我们；因此，当他在经文中说：“基督为此而死，复活，复生，为要作活人死人的主”时，这在一定程度上掩盖了基督对我们的荣耀和爱，认为他在这些事情中有自我尊重。我恳求你们考虑一下他在这个主权中尊重的是谁的财产。这对我们来说不是一个有利的主权吗？他是我们生活和死亡中的主，这不仅仅是我们的主，而且是撒旦、死亡和我们所有敌人的主。使徒说，他是万有之主，“永远可称颂的上帝”，罗马书 9:5。因此，他是罪恶的主，是死亡的主，是地狱的主，是我们需要害怕的一切的主。这是为了我们。因此，我们的利益是被考虑在内的。尽管基督在所有这些事情中有过剩的荣耀，但请相信他关心我们的利益。关于基督最好的沉思就是认为一切都是为了我们。

Beloved, is it not a great mercy that he should stop the issue and the beams of glory, that should otherwise have come upon his human nature, that he should be content to be in the shape of a servant, and be eclipsed in regard of manifestation, and abase himself to the death of the cross, and all for our redemption, when he might have gone to glory another way? But as one of the ancients saith well, 'If he had gone to heaven another way, he might have come thither himself, but he could not have helped us that way; therefore he would go to heaven by way of abasement and concealment, and stopping that of his glory that he might help us and pay the price to God for us and reconcile us' (m). I beseech you, let us see his love to us in all this. Enough for that question, which I would not have mentioned, but that it hath a special use and comfort, and may be an incentive to kindle love to Christ regarding us in his birth and life and death, in his resurrection, in his ascension, in his glory, in all.
亲爱的，他停止了荣耀的流露和光辉的显现，这难道不是一种伟大的怜悯吗？本来他可以以人的身份接受荣耀，但他却甘愿成为一个仆人的形象，黯然失色地隐藏自己，甘愿为我们的救赎而降临到十字架的死亡。他本可以以另一种方式进入荣耀，但正如古人所说：“如果他以另一种方式进入天堂，他可以自己到达那里，但他不能以那种方式帮助我们；因此，他愿意通过卑微和隐藏的方式进入天堂，停止他的荣耀，以便帮助我们，为我们向上帝付出代价，与我们和解。”我恳求你们，在这一切中看到他对我们的爱。关于这个问题，我本不想提及，但它有特殊的用途和安慰，可能激发对基督在他的诞生、生活和死亡、复活、升天、荣耀中对我们的爱的燃烧。

To draw to a conclusion therefore; Christ is our Lord both in life and death. It is for ever. Oh beloved, therefore I beseech thee, let us project for his glory for ever as much as we can. He is our Lord. When we are dead, he is Lord of our souls, of our happiness. We are nearer him then than we are now. He that is my Lord both living and dying and for ever, shall I not labour that when I am dead there may be a church here? that when I am dead posterity may serve him, and be subject to him? Shall he for ever be Lord for my good, and shall not I as much as lieth in me, lay a foundation for ever in his service, that when I can serve him no longer myself, then posterity may serve him?
因此，得出结论：基督是我们的主，无论是在生命中还是在死亡中。这是永恒的。哦，亲爱的，因此我恳求你，让我们尽可能地为他的荣耀而努力。他是我们的主。当我们死去时，他是我们灵魂的主，我们的幸福的主。我们比现在更接近他。他既是我生活和死亡的主，永远的主，那么当我死去时，难道这里就不能有一座教堂吗？当我死去时，后代能够事奉他，并顺服他吗？他永远是我的主，为了我的利益，那么我难道不应该尽我所能，在他的事奉中为永远奠定基础，以便当我无法再为他服务时，后代可以继续事奉他吗？

It was a cursed wish of a pagan emperor, When I am dead, let heaven and earth be mingled if they will (n). But a Christian thinks, Christ is mine, and for my good both living and dying; nay, I have more good by him when I am dead than alive; therefore I will labour that he may have glory in his church by me and mine, and all my counsels and projects shall be that it may be for ever and ever, world without end. Therefore they desire that God may be served and glorified in the church for ever, as he is their Lord living and dying.
这是一个异教皇帝的诅咒般的愿望，当我死后，让天地混合在一起吧。但基督徒认为，基督是我的，他对我有益，无论我活着还是死去；不仅如此，当我死后，我通过他得到的好处比活着时更多。因此，我将努力使他在我和我的家人身上，在他的教会中得到荣耀，我所有的计划和项目都将是为了使这种荣耀永远存在，直到永远，世世代代。因此，他们希望上帝在教会中永远受到事奉和荣耀，就像他是他们活着和死去的主一样。

And let it be our comfort in the hour of death—that may be nearer us than we are aware of—that he is not only Lord of the living, but of those that are dead. He hath the keys both 'of hell and death;' that is, he hath the government of death; and therefore shall I be afraid to commit my soul to Christ? What a ground is this comfortably to yield our souls to Christ! Lord, take the soul that thou diedst to purchase, that thou didst rise again to justify, that thou dost live now in heaven to make intercession for, that thou hast given thy Holy Spirit in some measure to sanctify; take this soul to thee! It is thy soul as much and more than mine; I am not mine own, nor my soul is not my own. 'Into thy hands I commend even thy spirit; for thou hast redeemed me, O Lord of truth,' Acts 7:59. Thou hast redeemed this soul of mine, therefore now take this soul, that thou by thy Spirit hast wrought in some poor measure to desire to please thee: that soul that thou hast sprinkled with thy own blood; take that soul, for thou art Lord both living and dying. And what a comfort is it, when death shall close up our eyes, that we can look forward and see then ourselves nearer Christ; for then we go to Christ our husband, as Paul saith, 'I desire to be dissolved, and to be with Christ, which is best of all,' Philip. 1:23. When a Christian thinks at death, Now I am changing for the better; Christ will not leave me at the hour of death, neither dying nor living, but will watch over my dust. My dead body is a member of Christ. Death may separate body and soul, but it cannot separate soul or body from him; therefore take no thought for body or soul. For my soul I know he will receive it; and my body, as a good depositum, is laid up in the dust. He watches over all the dust and ashes and everything, and will make the earth faithful in giving up that depositum. He is Lord of me dying as well as living. Shall I be afraid to die, when in death I commend my soul to such a sweet Lord, and go to my husband and to my king?
让我们在临终的时刻找到安慰——这个时刻可能比我们意识到的更接近——他不仅是活人的主，也是死人的主。他拥有“地狱和死亡的钥匙”；也就是说，他掌管着死亡；因此，我会害怕把我的灵魂交托给基督吗？这是一个多么安慰的理由，将我们的灵魂交给基督！主啊，接纳这个你为之而死、为之复活、现在在天上为之代祷、你赐予圣灵在某种程度上使之成圣的灵魂；接纳这个灵魂！这个灵魂与你同样属于你，甚至更多；我不是属于自己的，我的灵魂也不是属于自己的。“我将我的灵魂交在你手中，因为你救赎了我，耶和华是诚实的神。”（使徒行传 7:59）你救赎了我的灵魂，因此现在接纳这个灵魂，这个你用你的圣灵在某种贫乏的程度上使之渴望取悦你的灵魂；接纳那个你用你自己的血洒净的灵魂；接纳那个灵魂，因为你是活着和死亡的主。 当死亡闭上我们的眼睛时，我们能够展望并看到自己更接近基督，这是多么的安慰啊！正如保罗所说，“我切切地想见主，与基督同在为何等的美好！”（腓立比书 1:23）。当一个基督徒在死亡时思考，我正在迈向更美好的变化；基督不会在死亡的时刻离开我，无论是在死亡还是在生活中，他都会看顾我的尘土。我的尸体是基督的一部分。死亡可能会分离身体和灵魂，但它不能将灵魂或身体与基督分离；因此，不要为身体或灵魂担忧。对于我的灵魂，我知道他会接纳它；至于我的身体，它像一个宝贵的存放物被安放在尘土中。他看顾着所有的尘土和灰烬，以及一切事物，并会使大地忠实地交还那个存放物。他是我生死的主宰。当我将我的灵魂托付给如此甜美的主，去见我的丈夫和我的君王时，我会害怕死亡吗？

And that is the end of the sacrament, for the word and sacrament are parts of the regiment* of Christ whereby he rules his church. He rules his church outwardly by the word and sacraments, and inwardly by his Spirit. His Holy Spirit makes good his own good means; and therefore as the subjects of Christ, I beseech you let us come to the ordinance of Christ. He is such a Lord as doth great things by despised means, bread and wine, poor means. But consider what a mighty Lord useth them for our soul's good; and it is his glory to magnify himself by base and weak means. He goes contrary to the course of the world, that stands all upon outward excellency; therefore let no man stumble at the meanness of the means, but consider what great things he works by the foolishness of preaching, and the meanness of his ordinance, the sacraments. He beats down strongholds. He builds us up in Christ to salvation. He communicates himself and all his benefits to us. Therefore, I beseech you, come with faith; come with this persuasion, Christ will bless his own ordinance; and come with comfort. Christ communicates himself to us. The nearer we come to the fountain, the more we draw. And come with preparation; know with whom we have to deal, with him that is 'Lord of quick and dead.' Come with reverence. But these things I have oft upon this occason stood upon. So much for this text.
这就是圣礼的结束，因为道和圣礼是基督治理教会的一部分。他通过道和圣礼在外面治理教会，通过圣灵在内里治理教会。他的圣灵使他自己的好方法得以实现；因此，作为基督的子民，我恳求你们来参加基督的圣礼。他是这样一个主，通过被轻视的方法，面包和酒，贫穷的方法，做了伟大的事情。但是请考虑一下，一个强大的主如何利用它们造福我们的灵魂；他以卑微和软弱的方法来彰显自己的荣耀。他与世界的常规相反，世界都以外在的卓越为一切；因此，不要因为这些方法的卑微而跌倒，而要考虑他通过愚昧的传道和圣礼这些卑微的方法所做的伟大事情。他打倒了坚固的堡垒。他在基督里建立我们，使我们得救。他将自己和他的一切恩惠赐给我们。因此，我恳求你们，带着信心来；带着这个信念来，基督会祝福他自己的圣礼；并带着安慰来。基督将自己传递给我们。我们离泉源越近，我们就越能得到滋养。 并做好准备；知道我们必须与谁打交道，与那位“生者和死者的主”打交道。带着敬畏而来。但这些事情我在这个场合上已经多次强调过了。关于这个话题就说这么多。

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