Christ Dying,
基督的死亡

and Drawing Sinners to Himself
吸引罪人归向自己

By Samuel Rutherford
由塞缪尔·拉瑟福德撰写

A SURVEY OF OUR SAVIOUR IN HIS SOUL-SUFFERING, HIS LOVELINESS IN HIS DEATH, AND THE EFFICACY THEREOF.
我们救主在他的灵魂受苦中的调查，他在他的死中的美丽，以及其功效。

IN WHICH
在其中

SOME CASES OF SOUL-TROUBLE IN WEAK BELIEVERS, GROUNDS OF SUBMISSION UNDER THE ABSENCE OF CHRIST, WITH THE FLOWINGS AND HEIGHTENINGS OF FREE GRACE, ARE OPENED.
一些信仰薄弱者的灵魂困扰案例，基于基督缺席的屈服理由，以及自由恩典的流动和提升，被揭示出来。

DELIVERED IN SERMONS ON THE GOSPEL ACCORDING TO JOHN,
在约翰福音中传达的讲道中

CHAP. 12 ver. 27, 28, 29, 30, 31, 32, 33.
太 12:27-33。

Where are also interjected some necessary digressions, for the times, touching divers errors of Antinomians; and a short vindication of the doctrine of Protestants, from the Arminian pretended Universality of Christ's Dying for all and every one of mankind; the moral and feigned way of irresistible conversion of sinners; and what faith is required of all within the visible church, for the want whereof many are condemned.
还有一些必要的离题插话，涉及到安提诺米派的各种错误；以及对新教义的短暂辩护，反驳亚米拿派所谓的基督为全人类每个人而死的普遍性；对罪人无法抗拒的转化的道德和虚构方式；以及对所有在可见教会中所要求的信仰，因为缺乏这种信仰，许多人被定罪。

By the late Reverend, Pious and Learned,
由已故的敬爱的牧师、虔诚而博学的人所写
MR. SAMUEL RUTHERFORD,
萨缪尔·拉瑟福德先生
MINISTER OF THE GOSPEL, AND PROFESSOR OF DIVINITY
福音部长，神学教授
In the University of St. Andrew's.
在圣安德鲁斯大学。

Prov. 30:4. What is his name, and what is his Son's name, if thou canst tell?
箴言 30:4。如果你能告诉，他的名字是什么，他儿子的名字又是什么？
Isa. 53:8. He was taken from prison and from judgment: and who shall declare his generation?
以赛亚书 53:8。他被从监狱和审判中带走：谁能述说他的世代？

GLASGOW:
格拉斯哥
NIVEN, NAPIER & KHULL;
尼文，纳皮尔和库尔；
For SAMUEL and ARCHIBALD GARDNER, Publishers, Calton.
对于出版商 SAMUEL 和 ARCHIBALD GARDNER，卡尔顿。

1803

Table of Contents
目录

To the Judicious and Godly Reader
亲爱的明智和虔诚的读者

Christ Dying and Drawing Sinners to Himself
基督的死亡和吸引罪人归向自己

The Reasons Moving a Soul to Yield to Christ's Drawing
移动一个灵魂屈服于基督的吸引的原因

Touching the form and nature and manner of drawing
触摸绘画的形式、本质和方式

And I, if I be lifted up from the earth, will draw all men to me
我若從地上被升起來，就要吸引眾人來到我這裡

The Son of man came to seek and to save
人子来是为了寻找和拯救

TO THE JUDICIOUS AND GODLY READER
亲爱的明智和虔诚的读者

IF, in this luxuriant and wanton age of proud and rank wits, any should write of this kind, and be wanting to the exalting of the Plant of Renown, the Flower of Jesse, Jesus Christ, and to the dew of his youth, the free grace of God; his heart may censure his pen, and He who is greater than the man's heart, should challenge him. The weak and low aim of a sinner, writing of a Saviour, and such a Saviour, should be, that faith and sense may go along with tongue and pen; but how short most men come, of reaching such an end, who cannot but confess?
如果在这个奢华而放纵的时代，有人写这样的文章，却缺乏对名声之树、耶西的花朵、耶稣基督以及他的青春之露、上帝的自由恩典的赞扬，那么他的心可以指责他的笔，而比人心更伟大的那位应该质问他。一个罪人写关于救世主的文章，尤其是这样一个救世主，他的目标应该是让信仰和感官与言辞和笔墨相一致；但是大多数人都无法达到这样的目标，这是他们不得不承认的。

The mind may be calmed a little in this; that tho' to speak highly of Christ, be, in poor men, who are so low under, and unequal to so great a province, a marring rather of his dignity, and a flattering of Christ, than a real praising of, or pointing him out in all his virtues and loveliness, in regard that the foulness of the breath of a sinner may blacken the beauty of such a transcendent and incomparable flower, that Isaiah, a high, eminent, and gospel prophet, is at his wits end, at a nonplus, a stand, and giveth over the matter as a high question; Isa. 53:8. Who shall declare his generation? And another, What is his name, and what is his Son's name, if thou canst tell? All that ever wrote, lie down under this load; and though many now-a-days give out, they have so much of the Lord Jesus, that they are Christed and swallowed up in his love, yet should I think it all happiness, if I could but tell Christ's name, and were so deep learned, as to know how they call him. In truth, in regard of any comprehensive knowledge, we but speak and write our guessings, our far off and twilight apprehensions of him; and, instead of coming up to the clear vision of a gospel noon-day light, as we are obliged, we but cast the blind man's club, and but play (as children do with the golden covering, and silken ribbons of an Arabic Bible that they cannot read) about the borders and margin of the knowledge of Christ: O how rawly do the needle-headed schoolmen write of Christ! O how subtile and eagle-eyed seem they to be in speculations! Grave-deep, or rather hell-deep, touching his grave-linens, what became of them when he rose from the dead, and the chestnut colour of his hair, and the wood of his cross, and the three nails that wedged him to the tree, and the adoring of any thing that touched his body, either wood, iron, or nails of the holy grave? And how far from that, Cant. 8:6. Set me as a seal on thy heart, as a signet on thine arm?
心灵可能在这方面稍微平静一些；虽然在贫穷的人中高度赞美基督，对于那些在如此伟大的领域中如此低下和不相称的人来说，这更是对他的尊严的破坏和对基督的奉承，而不是真正赞美他，或者指出他所有的美德和可爱之处，因为罪人的臭气可能会玷污这样一朵卓越而无与伦比的花朵的美丽，以致以赛亚，一个高尚、杰出、福音的先知，对这个问题束手无策，陷入困境，并放弃这个问题，以赛亚书 53:8。谁能述说他的世代？还有另一个问题，他的名字是什么，他儿子的名字是什么，如果你能告诉的话？所有写过的人都在这个负担下躺下；虽然现在有许多人声称他们拥有主耶稣的很多，他们已经成为基督并沉浸在他的爱中，但我认为如果我能够说出基督的名字，并且如此深入学习，以至于知道他们如何称呼他，那将是所有的幸福。 事实上，就任何全面的知识而言，我们只是在说和写我们的猜测，我们对他的模糊和朦胧的理解；而不是达到福音正午的明亮视野，我们只是像盲人的棍子一样摸索，只是像孩子们玩弄着阿拉伯圣经的金色封面和丝带，而他们无法阅读，只是在基督的知识的边界和边缘上玩耍：哦，那些针尖般的学者们是多么的生涩地写着关于基督的事情！哦，他们在思辨上是多么的微妙和敏锐！深入地，或者更确切地说是深入地研究他的坟布，当他从死里复活时，它们去了哪里，以及他头发的栗色，他十字架的木材，将他钉在树上的三颗钉子，以及崇拜任何接触过他身体的东西，无论是木头、铁器还是圣墓的钉子？离那个有多远，雅歌 8:6：“求你将我放在你心上如印记，带在你臂上如戳记。”

There be volumes written of Christ, sermon upon sermon, and not line upon line only, but book upon book, and tome upon some. And ah! we are but at the first side of the single catechism of Christ, spelling his first elements; yea, Solomon was but at, What is his name? I fear, too many of us know neither name nor thing; nay, in this learned age, when Antinomians write book after book of Christ, I should say, for all their crying, O the gospel spirit, the gospel strain of preaching, the mystery of free grace! (which few of them know) that one ounce, one grain of the spiritual and practical knowledge of Christ, is more to be valued than talent-weights, yea, ship-loads, or mountains of the knowledge of the dumb school-letter.
有关基督的著作多不胜数，一篇又一篇的布道，不仅仅是一行一行的，而是一本又一本的，一卷又一卷的。啊！我们只是在基督的单一教义的第一面，拼写他的最初要素；是的，所罗门只是在问，他的名字是什么？我担心，我们中太多人既不知道名字也不知道事物；不，就在这个学识渊博的时代，当安提诺米派人写了一本又一本关于基督的书时，我应该说，尽管他们大声喊着，哦，福音的灵，福音的传讲方式，自由恩典的奥秘！（他们中很少有人了解）但是，一盎司，一粒属灵和实践上对基督的认识，比天赋的重量，甚至是船载或山脉的哑学校字母知识更有价值。

They say, The saints are perfect, and their works perfect. I slander them not, read Mr. Towne,* Mr. Eaton†, and Saltmarsh‡. But how ignorant are they of the gospel? how ill read and little versed in Christ? Yea, as Luther said*, Take away sin, and ye take away Christ a Saviour of sinners: How little acquainted with, and how great strangers to their own hearts are they, in writing so? There is a fulness (I confess) and an all-fulness, and all-fulness of God, Eph. 3:19. But I much doubt, if this complete all-fulness of God, be in this side of eternity; sure it cannot stand with our half-penny candle, nor can it be, that in our soul, with the darkness of an indwelling body of sin, should shine the noon-day vision of glory, called Theologia Meridiana Visionis.
他们说，圣徒是完美的，他们的行为也完美。我并没有诽谤他们，只需读一读陆恩先生、伊顿先生和索尔特马什。但他们对福音的认识是多么无知！对基督的了解是多么肤浅！正如路德所说，“掩去罪，便是掩去救罪者基督。”写作时，他们对自己的心灵了解得多么肤浅，多么陌生！是有一种丰满（我承认），也有上帝的全部丰满，以弗所书 3:19。我非常怀疑，这种完全的上帝的全部丰满是否存在于这个世界；它肯定无法从我们卑微的灯光中产生，也不可能在我们灵魂中，在生活在我们心灵中的罪恶体内，出现所谓的中午时分的荣耀视觉。

'Tis true, Paul's ravishment to the third heavens, John's being in the Spirit, and seeing the heavens opened, and beholding the throne, and him that sat on it, and the troops clothed in white, that have come out of great tribulation, do clearly evidence, saints may in this life be in the suburbs of heaven, but the suburbs is not the city. God may, and doth open a window in the new Jerusalem, and let them see through that hole the young morning-glances of the day-light of glory, and a part of the throne, and the half of his face that fits on the throne, and the glorious undefiled ones that stand before the throne: but this fulness doth not overflow to brim and bank; the vessel is in a capacity to receive many quarts and gallons more of the new wine of glory, that grows in that new land of harmony. Now, Antinomians lay all our perfection on justification and remission of sins; yet pardon of sins (except in this sense, which is a gradual accident of pardon, and not pardon itself) is not like the new moon that receives fuller and more light till it be full moon; for remission is as perfect and full a freedom from the law-guilt and wrath to come, at the first moment of our justification, as ever it shall be: they ascribe not our perfection in this life to sanctification, which yet they must do, if sin in its nature and being dwelt not in us.
是的，保罗被带到第三天堂，约翰被圣灵感动，看见天开了，看见宝座和坐在上面的主，看见穿着白衣的众军，他们经历了巨大的苦难。这清楚地证明，圣徒们在这个生命中可能处于天堂的郊区，但郊区并不是城市。上帝可以，也确实在新耶路撒冷打开一扇窗户，让他们透过那个洞看到荣耀的黎明光芒，看到宝座的一部分，看到坐在宝座上的主的一半脸，看到站在宝座前的荣耀无瑕的人们。但这种丰满并没有溢出来，容器还有能力接收更多的荣耀新酒，这新酒在那个和谐的新土地上生长。 现在，反律法主义者将我们的完美归因于辩解和赦免罪过；然而，罪过的赦免（除非是指这种逐渐发生的赦免的意义，而不是赦免本身）并不像新月一样，它会接收更多的光亮直到满月；因为在我们辩解的第一刻，赦免就是完美和彻底的摆脱法律的罪恶和未来的愤怒：如果罪在我们内在的本质和存在中不存在，他们就不会将我们在这个生命中的完美归因于成圣。

And for our engagement to Jesus Christ, for the price and ransom he hath paid for us, we have nothing to say, but pay praises to our creditor Christ; or rather suspend, while we be up before the throne, with the millions of broken men, the engaged saints, that there we may sing our debts in an everlasting psalm, for here we can but sigh them. The book of our engagements to Christ is written full, page and margin, within and without; it is a huge book of many volumes, and the millions of angels, to whom Christ is head, Col. 2:10 owe their redemption from possible sins, and possible chains of eternal vengeance, that their fellow-angels actually lie under. Then, O what huge sums are all the inhabitants of heaven owing to Christ?
对于我们与耶稣基督的约定，为他为我们所付出的代价和赎价，我们无话可说，只能赞美我们的债主基督；或者更确切地说，在我们站在宝座前，与数以百万计的破碎的人、已订婚的圣徒一起，我们可以在永恒的诗篇中唱出我们的债务，因为在这里我们只能叹息。我们与基督的约定之书写满了，内外都是页边，它是一本巨大的多卷书，而基督作为万有之首的数以百万计的天使，都欠他们从可能的罪恶和可能的永恒复仇的锁链中得救，而他们的同伴天使实际上正处于其中。那么，天堂的所有居民欠基督多少巨额款项呢？

And what can angels and men say, but Christ is the head of principalities and powers, Col. 2:10. Yea, the head over all things to the church, which is his body, the fulness of him that filleth all in all, Eph. 1:22, 23. The Chieftain of ten thousands, yea, of all the Lord's millions, and hosts in heaven and earth, Cant. 5:10. When all the created expressions, and dainty flowers of being, heavens, sun, moon, stars, seas, birds, fishes, trees, flowers, herbs, that are in the element of nature, are issued out of Christ, there be infinite possibilities of more rich beings in him, when out of Christ do stream such rivers of full grace to angels and men, and to all creatures beside, that by participation, in their kind, communicate with them in drops and bedewings of free goodness; it being a result of courtesy and freeness of mediatory grace, that the system and body of the creation, which for our sin is condemned to perish, should continue and subsist in being and beauty: yet, O what more, and infinite more of whole entire Christ remaineth in him never seen, nay, not comprehensible by created capacities? And when, not only in the sphere of grace, but in that highest orb and region of glory, such hosts and numerous troops of glorified pieces, redeemed saints, and elect angels that are by anticipation ransomed from their contingent fall into sin, and possible eternity of vengeance, do stand beside him as created emanations, and twigs that sprang out of Christ; there is an infiniteness invisible and incomprehensible in him: yea, when all these chips, created leavings, small blossoms, daughters and births of goodness and grace, have streamed out from him, he is the same infinite Godhead, and would, and doth out-tire and weary men and angels, and whatsoever is possible to be created, with the only act of wondering, and surveying of so capacious and boundless a Christ. Here is gospel-work for all eternity to glorified workmen, angels and ransomed men, to dig into this gold mine, to roll this soul-delighting and precious stone, to behold, view, inquire, and search into his excellency. And this is the satiety, the top and prime of heaven's glory and happiness, to see, and never out-see, to wonder, and never over-wonder the virtues of him that sits on the throne; to be filled, but never satiate with Christ. And must it not then be our sin, that we stand aloof from Christ? Surely, if we did not love the part above the whole, and the dross of that part, even the froward will, more than our soul; Christ should not be so far out of either request or fashion, as he is.
天使和人能说什么呢，除了基督是诸天和权势的头，歌罗西书 2:10。是教会的头，超越万有，教会是他的身体，是那充满万有的，以及充满一切的，以弗所书 1:22, 23。是万军之主，是主的众多天使和地上的军队的首领，雅歌 5:10。当所有被创造的表达和精美的存在，天空、太阳、月亮、星星、海洋、鸟类、鱼类、树木、花草，都是从基督而来的自然元素中流出的时候，他内有无限的可能性，更丰富的存在在他内，当从基督那里流出这样的恩典河流，供应天使和人，以及所有其他生物，在他们的种类中与他们分享自由善良的滴水和滋润；这是调解恩典的礼貌和自由的结果，因为为了我们的罪，被判定要灭亡的创造的系统和身体，仍然继续存在并保持美丽：然而，哦，还有更多，无限多的整个基督在他里面，从未被看见，甚至不被创造的能力所理解。 当不仅在恩典的领域中，而且在最高的荣耀之球和地区中，这样许多被救赎的圣徒和选民天使，他们被预先赎回，免于可能的罪恶和可能的永恒复仇的陷落，站在他旁边，作为创造的发出物和从基督发出的嫩枝时，他是无形和无法理解的无限：是的，当所有这些碎片、创造的残留物、小花朵、善良和恩典的女儿和产物都从他身上流出时，他仍然是同样无限的神，他会、并且确实会用惊奇和观察这样一个宽广无垠的基督的唯一行动来使人和天使以及任何可能被创造的事物筋疲力尽和疲惫不堪。这是永恒的福音工作，供荣耀的工人、天使和被赎回的人挖掘这座金矿，滚动这颗令灵魂愉悦和珍贵的宝石，观看、察看、探究和探索他的卓越之处。 这就是满足，天堂荣耀和幸福的巅峰，看见并永远无法看透，惊叹并永远无法过度惊叹那坐在宝座上的主的美德；充实，但永远无法满足于基督。那么，我们与基督保持距离，岂不是我们的罪过吗？确实，如果我们不爱整体胜过部分，不爱那部分的渣滓，即那执拗的意愿，胜过我们的灵魂；基督就不会像现在这样远离我们的请求和时尚。

If Antinomians offend, or such as are, out of ignorance, seduced, hate me for heightening Christ, not in a gospel-licence, as they do; but in a strict and accurate walking, in commanding of which, both law and gospel do friendly agree, and never did, and never could jar, or contest; I threaten them, in this I write, with the revenge of good will, to have them saved, in a weak aim, and a far off (at least) desire, to offer to their view such a gospel idea and representation of Christ, as the prophets and apostles have shewn in the word of his kingdom, who opens the secrets of the Father to the sons of men.
如果 Antinomians 冒犯了，或者那些被误导的人因为我高举基督而憎恨我，不是像他们一样在福音的许可下，而是在严格而准确的行走中，命令中，律法和福音友好地一致，从来没有，也永远不会发生冲突或争论；我在写这篇文章时，威胁他们，以善意的复仇，让他们得救，以一个微弱的目标和一个遥远的（至少）愿望，向他们展示基督的福音观念和形象，就像先知和使徒在他的国度的话语中所展示的那样，他向人子们揭示了父的秘密。

And for Arminians now risen in England, and such as are both Arminians and Antinomians, such as is Mr. Denne, and others, they lie stated to me in no other view but as enemies of the grace of God: and when Antinomians and Anabaptists now in England, join hands with Pelagians, Jesuits, and Arminians, I cannot but wonder, why the Arminians, Socinians, and Antichristian abusers of free grace, and free-will-worshippers, should be more defended and patronized now, as the godly party, than at that time, when the godly cried out so much against them, and out prayed the unclean prophet out of the land: sure, a white and a black devil must be of the same kindred. Grace is always grace, never wantonness.
对于现在在英格兰兴起的阿尔明派，以及那些既是阿尔明派又是反法定主义者的人，比如丹恩先生和其他人，他们在我看来只是上帝恩典的敌人。当反法定主义者和重洗派与佩拉奇派、耶稣会士和阿尔明派联手时，我不禁想知道，为什么阿尔明派、索西尼派和滥用自由恩典、崇拜自由意志的反基督者现在被当作虔诚的一方来捍卫和支持，而不是在那个时候，当虔诚的人们如此强烈地反对他们，并且通过祈祷将那个不洁的先知赶出了这片土地：肯定，白色和黑色的魔鬼必定是同一种族。恩典永远是恩典，绝不是放纵。

Nor can we enough praise and admire the flowings, the rich emanations, and deep-living springs of the sea of that fulness of grace that is in Christ. Come and draw, the well is deep; and what drops of dewings fall on angels and men, are but chips of that huge and boundless body of the fulness of grace that is in Christ; one lily is nothing to a boundless and broad field of them. Christ is the mountain of roses; O, how high, how capacious, how full, how beautiful, how green! Could we smell him who feeds among the lilies, till the day break, and shadows fly away, and dive into the gold veins of the unsearchable riches of Christ, and be drunk with his wine; we should say, 'Tis good to be here, and to gather up the fragments that fall from Christ. His crown shines with diamonds and pearls, to, and through all generations. The land of Immanuel is an excellent soil; O but his heaven lies well, and warmly, and heartsomely, nigh to the Sun, the Sun of Righteousness! The fruit of the land is excellent, glory grows on the very out-fields of it. O what dewings of pure and unmixed joys lie for eternity, on these eternally springing mountains and gardens of spices! And what do we here? Why do we toil ourselves in gathering sticks to our nest, when to-morrow we shall be gone out of this? Would these considerations out-work and tire us out of ourselves to him, it were our all-happiness.
我们无法足够赞美和钦佩基督里面的恩典之海的流动、丰富的散发和深居的泉源。来吧，来取水，井很深；天使和人类身上滴落的露珠只是基督恩典之海中巨大无边的身体的碎片；一朵百合花对于无边无际的花田来说微不足道。基督是玫瑰之山；哦，多么高，多么宽广，多么充实，多么美丽，多么绿意盎然！如果我们能闻到他在百合花中吃饭的香气，直到天亮，阴影消散，潜入基督无法探索的丰富金脉中，醉心于他的酒；我们会说，“在这里真好，收集从基督那里掉下来的碎片。”他的冠冕闪耀着钻石和珍珠，贯穿了所有的世代。以马内利之地是一块优质的土壤；哦，但他的天堂安放得好，温暖而宜人，靠近公义之日的太阳！这片土地的果实非常美好，荣耀就在它的外围生长。哦，纯净而纯粹的喜悦之露将永远降临在这些永远涌动的山脉和香料花园上！那么我们在这里做什么呢？ 为什么我们要辛苦地收集树枝添置我们的窝呢，当明天我们都将不在这里？如果这些考虑能让我们超越自我去迎接他，那就是我们的全部幸福。

1. Many ambassadors God sent to us, none like Christ; he is God, and the noble and substantial representation of God, the very self of God, God sending, and God sent, the Fellow of God, his companion; and God, and not another God, but a Son, another subsistence and person.
许多大使上帝派遣给我们，没有一个像基督；他是上帝，是上帝的高贵和实质化的代表，是上帝的本体，上帝派遣和被派遣的上帝，上帝的同伴，他的伙伴；他是上帝，不是另一个上帝，而是一个儿子，另一个存在和个体。

2. For kindred and birth, a begotten Son, and never begun to be a Son, nor to have a Father; of God's most ancient house, a branch of the King of ages, that was never young. And in reference to us, The first-begotton of many brethren.
对于亲属和出生，一个被生育的儿子，从未开始成为儿子，也没有父亲；来自上帝最古老的家族，是永恒之王的一支，从未年轻过。关于我们，是许多弟兄中的第一个被生育的。

3. For office; never one like him, to make peace between God and man, by the blood of an eternal covenant, a days-man wholly for God; God in nature, mind, will, power, holiness, and infinite perfection; a days-man for himself, a days-man wholly for us, on our side, by birth, blood, good-will, for us, with us, and us, in nature.
3. 为了办公室；从未有人像他那样，用永远的盟约的血使上帝与人和平，一个完全是为上帝而存在的调停者；上帝在本质、思想、意志、力量、圣洁和无限完美中；为他自己存在的调停者，完全为我们存在的调停者，在我们这边，通过出生、血脉、善意，为我们存在，并与我们同在，在我们里面。

4. What unweariness of love suiting us in marriage? What is Christ's good will, in pouring out his spirit, his love, his soul, his life, himself for us? Had Christ more than his own noble and excellent self to give for us?
4. 婚姻中适合我们的爱是怎样的不疲倦？基督倾注他的灵、他的爱、他的灵魂、他的生命、他自己给我们，这是基督的美好意愿吗？基督为我们付出的不仅仅是他自己高贵而卓越的本身吗？

5. How long he seeks? How long a night rain wet his locks and hair? How long a night is it, he stands at the church's door knocking? Cant. 5:1; Rev. 3:20. There be many hours in this night, since he was preached in paradise, and yet he stands to this day: how fain would he come, and how glad would he be of lodging? The arm that hath knocked five thousand years aches not yet; Behold he stands and knocks, and will not give over till all be his, and all the tribes in ones and twos be, over Jordan, and up with him in the good land; he cannot want one, nor half one; yea, John 6:39 not a bit of a saint.
他寻找了多久？多长时间的夜雨湿透了他的头发？多长时间的夜晚，他站在教堂的门口敲门？歌 5:1；启 3:20。这个夜晚有很多小时，自从他在伊甸园传道以来，他至今仍然站在那里：他多么渴望来，多么高兴能有个住处？他敲了五千年的门臂还没有疼痛；看哪，他站着敲门，不会停下来，直到一切都属于他，所有的支派都过约旦河，与他一同进入那美好的土地；他不会缺少一个，也不会缺少半个；是的，约翰福音 6:39，连一个圣徒的一点点也不会缺少。

6. The sinners on earth, and glorified in heaven, are of one blood; they had once as soul faces and as guilty souls on earth, as you and I have: O but now they are made fair, and stand before the throne washed and without spot! Grace and glory hath put them out of your kenning, but they are your born brethren, all the seas and fountains on earth cannot wash asunder your blood and theirs; and there is not upon any in that renowned land, the mark, impression, shadow, or sted of any blot of sin; and Christ washeth as clean now, as ever he did; you are not so black, nor so sun-burnt, but he will make you white like all the rest of the children of the house, that you shall misken yourself for beauty of glory; thou art at the worst a sinner, and but a sinner, and a sinner is nothing to Christ.
地上的罪人，在天堂受到荣耀，他们也是同一血脉；他们曾经像你我一样，在地上有着有罪的灵魂和面孔：哦，但是现在他们变得美丽，站在宝座前，得以洗净，没有污点！恩典和荣耀使他们超出了你的认知范围，但他们是你的亲兄弟，地球上的所有海洋和泉水都无法将你的血和他们的血分开；那片著名的土地上没有人带有罪孽的痕迹、印记、影子或污点；基督如今洗净和以前一样洁净；你并非如此黑暗或晒黑，他会让你变得和房子里其余的孩子一样洁白，以至于你会因荣耀的美好而认不出自己；你最坏也只是个罪人，只是个罪人，而对基督而言，罪人算不了什么。

There shall be use for free grace in the land of glory: every new day and month of glory (let us so apprehend, as if there were pieces of endless eternity, for our weakness) shall be a new debt of free grace, because Christ is never, never shall be our debtor; merit of creatures cannot enter heaven for eternity, the holding of glory shall be free grace without end; then must Christ's relation of a creditor, and ours of debtors, grow, and be greener for evermore, in an eternal bud, ever spring, and ever in the top and flower of harvest; and we ever pay, and ever praise, and ever wade in further and deeper in the sea of free love, and the growing of the new-contracted debts of eternal grace: and the longer these white companies and regiments that follow the Lamb live there, the more broken debtors are they, so as Christ can never lay aside his crown of grace, nor we our diadem of glory, holden still by the only charter, and eternally-continued writing of free grace, prorogated and spun out daily (to borrow that word, where no time grows) in a thread as long as eternity, and the living of God. O the vast and endless thoughts, and O the depth of unsearchable grace!
在荣耀之地，必然需要自由恩典：每一个新的荣耀的日子和月份（让我们这样理解，仿佛它们是无尽永恒的碎片，为了我们的软弱）都将是自由恩典的新债务，因为基督永远不会成为我们的债务人；众生的功德不能永远进入天堂，荣耀的保持将是无尽的自由恩典；那么基督作为债权人的关系，以及我们作为债务人的关系，将永远生长，永远在永恒的花蕾中茁壮成长，永远在春天中，永远在丰收的顶端和花朵中；我们永远偿还，永远赞美，永远深入并更深入自由爱的海洋中，永远增加新的永恒恩典的债务；而这些跟随羔羊的白色军队和团体在那里生活得越久，他们就越像破产的债务人，以至于基督永远不能摘下他的恩典之冠，我们也不能放下我们的荣耀之冠，仍然由唯一的特许状和永恒延续的自由恩典的书写所持有，每天都在延长（借用那个词，那里没有时间增长），如同永恒和上帝的生命一样长。哦，无边无际的思绪，哦，深不可测的恩典之深！

8. Better a thousand times live under the government, and tutory of Christ, as be your own, and live at will. Live in Christ, and you are in the suburbs of heaven; there is but a thin wall between you and the land of praises; ye are within an hour's sailing of the shore of the new Canaan. When death digs a little hole in the wall, and takes down the sails, ye have no more ado but set your foot down in the fairest of created paradises.
千万倍好过生活在基督的政府和指导下，而不是自己为主，随心所欲地生活。活在基督里，你就在天堂的郊区；只有一堵薄薄的墙隔开你和赞美之地；你离新迦南的海岸只有一个小时的航程。当死亡在墙上挖了一个小洞，放下了帆，你只需把脚踏在最美的创造天堂中。

9. 'Tis impossible Christ can be in heaven, and pieces and bits of Christ mystical should be in hell, or yet long on earth. Christ will draw in his legs and his members on earth, in to himself, up nearer the head; and Christ and you must be under one roof. What? mansions are nothing, many mansions are little; yea, many mansions in Christ's Father's house, are created chips of happiness, and of blood and kin to nothing, if they be created; Ah! we want himself, and I should refuse heaven if Christ were not there: take Christ away from heaven, and 'tis but a poor, unheartsome, dark, waste dwelling; heaven without Christ, should look like the direful land of death. Ah! saith Christ, your joy must be full, John 14:3. I will come again and receive you to myself, that where I am, there ye may be also. I confess, mansions are but as places of briers and thorns without Christ; therefore I would have heaven for Christ, and not Christ for heaven.
基督不可能在天堂，而基督神秘的碎片和部分却在地狱，或者还在地上。基督将把他的腿和肢体收回到自己身上，更接近头部；基督和你必须在同一屋檐下。什么？住所无关紧要，许多住所也微不足道；是的，基督父的家中有许多住所，如果它们被创造出来，那就是幸福的碎片，与血缘和虚无无关；啊！我们需要他自己，如果基督不在那里，我会拒绝天堂；把基督从天堂带走，那只是一个贫穷、无心的、黑暗的、荒芜的住所；没有基督的天堂，看起来像是可怕的死亡之地。啊！基督说，你们的喜乐必然满足（约翰福音 14:3）；我要再来接你们到我那里去，我在哪里，你们也要在那里。我承认，住所没有基督就像是荆棘和刺的地方；因此，我希望天堂是为了基督，而不是基督为了天堂。

10. Formal blessedness is created, but objective happiness is an uncreated Godhead. Let the waters and streams retire into the bosom of this deep fountain and spring of infiniteness, and there can they not rot, nor four, nor deaden, but are kept fresh for ever. Come and grow upon this stock, the eternally green and ever-springing tree of life, and you live upon the fatness, sap, sweetness, and life of this renowned plant of paradise for ever.
正式的祝福是创造的，但客观的幸福是未创造的神。让水和溪流退入这个无限深渊的怀抱，它们不会腐烂、枯萎或死亡，而是永远保持新鲜。来吧，生长在这棵永远绿色、永远生机勃勃的生命之树上，你将永远享受这个天堂中著名植物的肥沃、汁液、甜美和生命。

11. An act of living in Christ, and on Christ, in the acts of loving, seeing, enjoying, embracing, resting on him, is that noon-day divinity and theology of beatific vision. There is a general assembly of immediately illuminated divines round about the throne, who study, lecture, preach, praise Christ night and day. O what rays, what irradiations and dartings of intellectual fruition, beholding, enjoying, living in him, and servour of loving, come from that face, that God-visage of the Lord God Almighty, and the Lamb that is in the midst of them, and overcovers, weights, and loads the beholders within and without! And then there must be reflections, and reachings of intellectual vision, embracing, loving, wondering, returning back to him again, in a circle of glory; and then who but the Bridegroom, and the spouse, the Lamb's wife, in an act of an eternal espousing, marrying, and banqueting together? Who but Christ and his followers? Who but the All in all? The I AM? The Prince of ages?
11. 在基督里生活，并在爱、看见、享受、拥抱、依靠他的行为中，是那神圣的正午和神学的神视。围绕宝座有一群立即被启示的神学家，他们日夜研究、讲课、传道、赞美基督。哦，那来自主神的面容、全能上帝和羔羊的面容的智慧成果的光芒、辐射和射击，以及对他的观看、享受、生活和热爱的热情，使观看者内外都被覆盖、压迫和负载！然后必须有智慧视觉的反射和延伸，拥抱、热爱、惊叹，并再次回到他那里，在荣耀的圈子里；那里除了新郎、新娘、羔羊的妻子，在永恒的订婚、结婚和共进晚餐的行动中，还有谁？除了基督和他的追随者，还有谁？除了万有之中的万有，就是“我是”？除了万世之君？

12. And so eminent is the wisdom and depth of the unsearchable riches of the grace of Christ, that though God need not sin, and sin be contrary to his holy and most righteous will, yet the design, the heavenly, lovely, most holy state-contrivance of sin's entrance in the world, drawn through the fields of free grace, proclaimeth the eminency and never-enough admired and adored art and profound wisdom of God; had sin never been, the glorious second person of the blessed Trinity, and the eternal Spirit had been, and must be the same, one ever-blessed God with the Father. For the glorious one Godhead in three admirable subsistences comes under no acts of the free-will and sovereign counsels of God, the Godhead being most absolutely and essentially necessary. But we should have wanted for eternity, the mysterious Immanuel, the Beloved, the White and Ruddy, the Chief among ten thousands, Christ, God-man, the Saviour of sinners: for no sick sinners, and no saving Soul-physician of sinners; no captive, no Redeemer; no slave of hell, no lovely, Ransom-payer of heaven. 2. There should have been no gospel, no actual redemption on earth, no gospel-song of ransomed ones in heaven, Worthy is the Lamb, &c. Had sin never been, there had never been one whisper nor voice in heaven of a Lamb sacrificed and slain for sinners; there had been no gospel-tune of the now-eternal song of free grace in heaven; there had been silence in that blessed assembly of the first-born, of any psalm, but of law-music; men obeyed a law without being in debt to the grace of a Mediator, and therefore they live eternally. 3. Grace, tree grace, should never have come out on the stage, as visible to the eye of men and angels. 4. If sin had never broken in on the world, the guests of free grace that now are before the throne, and once were foul and ugly sinners on earth, Mary Magdalene, with her seven devils, Paul with his hands once hot and smoking with the blood of the saints, and his heart sick with malice and blasphemy against Christ, and his followers, and the rest of the now-white and washen ones, whose robes are made fair in the blood of the Lamb, and all the numerous millions which none can number, whose heads now are warmed, in that best of lands, with a free crown, and are but bits of free grace, should not have been in heaven at all, as the free-holders and tenants of the exalted Redeemer, the man Jesus Christ; there had not been one tenant of pardoning mercy in heaven. But O what depth of unsearchable wisdom to contrive that lovely plot of free grace, and that that river and sea of boundless love should run through, and within the banks of so muddy, inky, and polluted a channel, as the transgressions and sins of the sons of Adam; and then that on the sides and borders of that deep river should grow green, budding, and blooming for evermore, such roses and paradise lilies smelling out heaven to men and angels, as pardoning mercy to sinners, free and rich grace to traitors to the crown of heaven, the God-love of Christ Jesus to man! Come, warm your hearts, all intellectual capacities, at this fire; O come, all ye created faculties, and smell the precious ointments of Christ; O come, sit down under this shadow, taste and eat the apples of life. O that angels would come, and generations of men, and wonder, admire, adore, fall down before the unsearchable wisdom of this gospel art of the unsearchable riches of Christ!
12. 因此，基督的恩典的智慧和深度是如此卓越，以至于虽然上帝不需要犯罪，而罪恶与他的圣洁和最公正的意愿相悖，但罪恶进入世界的设计，通过自由恩典的领域，宣告了上帝卓越、令人惊叹和崇拜的艺术和深奥智慧；如果没有罪恶，荣耀的三位一体的第二位神和永恒的圣灵将是同样的，与父神一同成为永远有福的上帝。因为荣耀的一位神在三个令人赞叹的存在下，不受上帝自由意志和至高无上的谋划的影响，神性是最绝对和本质上必要的。但我们将永远缺少神秘的以马内利，被爱的，白色和红色的，万万之中的首领，基督，神人，罪人的救主：没有病重的罪人，也没有拯救罪人的灵魂医生；没有被俘虏的人，也没有救赎者；没有地狱的奴隶，也没有可爱的天堂赎价者。2. 在地球上不应该有福音，没有真正的救赎，天堂中没有被赎回者的福音歌曲，羔羊是配得的等等。如果没有罪恶，天堂中就不会有一个关于为罪人而牺牲和被杀的羔羊的耳语或声音；天堂中就不会有关于自由恩典的永恒赞美之歌的福音旋律；在那些长子的祝福的聚会中，除了律法音乐之外，将会是寂静的；人们遵守律法而不欠恩典中保证人的恩惠，因此他们将永远生活。3.恩典，自由恩典，不会以对人和天使可见的方式出现。4. 如果罪恶从未侵入世界，那些现在站在宝座前的自由恩典的客人，曾经在地上是肮脏丑陋的罪人，像马利亚·玛大利纳一样带着七个魔鬼，保罗曾经手上沾满圣徒的鲜血，心中充满恶意和亵渎基督，以及他的追随者，还有其他现在已经洗净变白的人，他们的袍子在羔羊的血中变得洁白，还有无数无法计数的人，他们的头现在在那最美好的土地上被一顶自由的冠冕温暖着，都是自由恩典的一部分，作为被高贵的救赎主、人耶稣基督所拥有的自由持有人和租户；在天堂中将不会有一个租户享受宽恕的怜悯。 但是哦，多么深奥的智慧，设计出了这个美丽的自由恩典的情节，让那无边无际的爱河和海洋流淌在亚当后裔那样一个泥泞、墨汁和污染的渠道中，然后在那深河的两岸和边界上，永远长出绿色、发芽和盛开的玫瑰和天堂百合，向人类和天使散发出天堂的香气，如同对罪人的宽恕怜悯，对天国背叛者的自由和丰富的恩典，对人类的基督耶稣的神之爱！来吧，用这火焰温暖你们的心灵，哦，来吧，所有的智慧能力，闻闻基督宝贵的膏油；哦，来吧，坐在这阴影下，品尝生命的苹果。哦，愿天使和人类的世代都来，惊叹、钦佩、崇拜，在这福音艺术和基督无法测度的丰富中，跪拜在无法搜索的智慧面前！

13. If then love, and so deep gospel-love be despised, broken men slighting surety-love, and marriage-love, and then dying in such a debt as trampled-on covenant-love, blood-love must be arrested with the saddest charge of gospel-vengeance. I would have saved you, and ye would not be saved, coming from the mouth of Christ, must be a seal to all the curses of the law, and a vengeance on eternal fire beyond them: but we either, in these sad times, will have the grace of Christ a cipher, and yet to do all things, which is the Antinomians wanton licentiousness; or free-will to do all things, and grace to do nothing, but that nature should be the umpire and sovereign, and grace the servant and vassal, which is the Arminians' pride, for fear they be beholden to Jesus Christ, and hold heaven on a writing of too free grace: sure the gospel goeth a middle way, and the difference of devils white or black should not delude us, for both are black, and tend to the blackness of darkness, and shift the soul off Christ, and break up a new north-west way to heaven, that our guide glory may not be the Captain of our salvation, who brings many children to glory, but either loose licence without law, or lordly pride without gospel-grace. Now the very God of peace establish us in his truth, and in such a thorny wood of false christs, and false teachers, give us the Morning-star, and his conduct to glory, who knows the way, and is the way, the truth, and the life.
如果爱被轻视，深沉的福音之爱被藐视，破碎的人轻视担保之爱和婚姻之爱，然后死在被践踏的盟约之爱的债务中，血之爱必须承受最悲伤的福音复仇的指控。 我本可以拯救你们，但你们不愿被拯救，这是基督的口中说出的话，必然成为对律法的一切咒诅的印记，以及对永恒之火的复仇：但在这悲伤的时代，我们要么拥有基督的恩典，却任意放纵，追求安提诺米派的放肆；要么自由意志可以做任何事情，却没有恩典，只让本性成为裁判和主宰，而恩典成为仆人和奴隶，这是亚米尼派的骄傲，因为他们害怕受赐于耶稣基督，害怕凭借过于自由的恩典来获得天堂：当然，福音走的是一条中间道路，魔鬼的白色或黑色的区别不应迷惑我们，因为两者都是黑色的，都趋向黑暗的黑暗，都使灵魂远离基督，并开辟一条通往天堂的新西北之路，让我们的荣耀向导不再是我们救恩的领袖，他带领许多儿女进入荣耀，而是要么没有法律的放纵，要么没有福音恩典的傲慢。 愿和平之神在这个充满假基督和假教师的荆棘丛中，使我们坚定于他的真理，并赐予我们晨星和他引领我们走向荣耀的指引，他知道道路，也是道路、真理和生命。

Yours in the Lord Jesus,
在主耶稣里，你的

S. R.

CHRIST DYING AND DRAWING SINNERS TO HIMSELF
基督的死亡和吸引罪人归向自己

JOHN 12:27-28. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name.
约翰福音 12:27-28。现在我心里忧愁，我要说什么呢？父啊，求你拯救我脱离这时候。但我正是为这个时候来的。父啊，愿你荣耀你的名。

IT is a question, whether these words of our Saviour's soul-trouble be nothing but the same words and prayer, which Matthew, chap. 26 and Luke 22 relate, to wit, O my Father, if it be possible, let this cup pass from me, when his soul was troubled in the garden, in his agony: some think them the same, others not. It is like they are words of the same matter: for, First, When Christ uttered these words, he was near his sufferings, and on the brink of that hideous and dark sea of his most extreme pain, and drew up against hell, and the armies of darkness; as the story sheweth. But that the Lord uttered these same words in the garden, and not before, is not apparent; because upon this prayer it is said, Then came there a voice from heaven, &c. A voice speaketh to him from heaven: now, Mat. 26; Luke 22 no voice is like to have come from heaven; for when he prayed in his agony, there were no people with him, as here; because of the voice, the people being present, Some said, it thundred: others said, an angel spake from heaven: there being now with Christ in the garden, when he prayed, O my Father, &c. none save Peter, James, and John, the three famous witnesses of his extreme suffering, and of his young heaven, of his transfiguration on the mount, when he acted the Preludium and the image and representation of heaven before them; as is clear, Mat. 26 ver. 37. And he was removed from them also, Mat. 26:39; Luke 22:41 and they were sleeping, in his agony, Mat. 26:40, 43, 45. But now there is a waking people with Christ, who heard this voice. But I deny not but it is the same prayer in sense: even as suppose it were revealed to a godly man, that he were to suffer an extreme, violent, and painful death; and withal, some fearful soul-desertion, as an image of the second death; it should much affright him to remember this, and he might pray that the Lord would either save him from that sad hour, or then give him grace with faith and courage, in the Lord, to endure it: so here; Christ, God and man, knowing that he was to bear the terrors of the first and second death, doth act over afore-hand (the time being near) the sorrow and anguish of heart that he was to suffer in his extreme sufferings: as it were good, ere the cross come, to act it in our mind, and take an essay and a lift of Christ's cross, ere we bear it, to try how handsomely we would set back and shoulders under the Lord's cross. I do not intend that we are to imitate the martyr, who put his hand in the fire, the night before he suffered, to try how he could endure burning-quick; but that we are to lay the supposition, What if it so fall out? (as Christ, being persuaded his suffering was to come, acted sorrow, trouble of soul and prayer beforehand) and to resolve the saddest, and antedate the cross, and say with our own hearts, Let the worst come; or to suffer our fear to prophesy, as Job did, chap. 3 ver. 25. Yet, suppose the hardest befal me, I know what to do; as the unjust steward resolveth on a way, beforehand, how to swim through his necessities, Luke 16:4. The Lord acteth judgment, and what they shall pray in the time of their extremity, who now spit at all praying and religion; they shall be religious in their kind, when they shall cry, Rev. 6:16. Mountains and rocks, fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb. You cannot believe that a Lamb shall chase the kings of the earth, and the great men, and the rich men, and every bond-man, and every free-man, into the dens and the rocks of the mountains, to hide themselves. But the Lord acteth wrath and judgment before your eyes. Men will not suppose the real story of hell. Say but with thyself, Oh! shall I weep and gnaw my tongue for pain, in a sea of fire and brimstone? Do but fore-fancy, I pray you, how you shall look on it, what thoughts you will have, what you shall do, when you shall, 2 Thess. 1:9 be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power. 1. Foreseen sorrows have not so sad an impression on the spirit. 2. Grace is a well-advised and resolute thing, and has the eyes of providence to say, in possible events, What if my scarlet embrace the dunghill, and providence turn the tables? 3. It is like wisdom (grace is wise to see afar off) to fore-act faith, and resolve to lie under God's feet, and intend humble yielding to God; as 2 Sam. 15:25, 26.
这是一个问题，我们的救主的灵魂痛苦之词是否只是马太福音第 26 章和路加福音第 22 章所述的同样的话语和祷告，即“父啊，若是可能，求你叫这杯离开我”，当他在园中的痛苦中，他的灵魂受到困扰：有人认为它们是相同的，有人则不是。它们可能是同一事物的话语：首先，当基督说出这些话时，他接近他的苦难，处于他最极端痛苦的可怕和黑暗的海洋的边缘，并且与地狱和黑暗势力对抗；正如故事所示。但是，主在园中说出这些同样的话，而不是之前，这并不明显；因为在这个祷告之后，有声音从天上说，等等。有声音从天上对他说话：现在，马太福音 26 章和路加福音 22 章没有声音可能来自天上；因为当他在痛苦中祷告时，没有人与他在一起，就像这里一样；因为有声音，人们在场，有人说是打雷，有人说是天使从天上说话：现在与基督在园中祷告时，有人说：“父啊，……” 除了彼得、雅各和约翰这三个著名的见证人以外，没有人知道他极度受难的情况，以及他年轻时的天堂，以及他在山上的变质，当时他为他们表演了天堂的前奏和形象。这是明显的，见马太福音 26 章 37 节。他也离开了他们，见马太福音 26:39 节；路加福音 22:41 节他们在他极度痛苦的时候睡着了，见马太福音 26:40、43、45 节。但现在有一个与基督同醒的百姓，他们听到了这声音。 但我不否认，它在意义上是相同的祷告：就像假设一个虔诚的人被启示他将遭受极端、暴力和痛苦的死亡，以及一些可怕的灵魂荒漠，作为第二次死亡的形象；他回想起这一点会非常害怕，并且他可能会祈求主要么拯救他免于那个悲伤的时刻，要么在那时赐给他恩典、信心和勇气，在主里忍受它：所以在这里；基督，上帝和人，知道他将承受第一和第二次死亡的恐惧，提前（时间接近）在他极端的痛苦中扮演了一遍悲伤和心灵的痛苦：好像在十字架来临之前，在我们的心中扮演它，并在承受之前试试基督的十字架，看看我们会如何优雅地承担主的十字架。我并不打算我们要模仿那个烈士，在他受难前一晚把手放在火中，试试他能忍受多快的燃烧；而是我们要提出假设，如果真的发生了呢？ 基督知道自己将要受苦，在此之前已经表现出悲伤、烦恼的心灵和祈祷，并预先解决了最悲惨的情况，提前承受了十字架的苦难，也与我们心中说，让最糟糕的情况来临吧；或者像约伯那样，让我们的恐惧做出预言，如经书约伯记 3:25 所述。然而，假设最艰难的情况降临在我身上，我知道该怎么做，就像那不义管家事先决定了一条度过需要的路一样，路加福音 16:4 所述。主必行审判，苦难时他们将要祈祷，而那些现在对一切祈祷和宗教都不屑一顾的人，到时候却要在自己的类别内成为虔诚的，当他们呼喊时，启示录 6:16 所载，要求山和石头倾倒在我们身上，把我们藏起来，免得被坐宝座的主和羔羊的忿怒所灭绝。你不能相信羔羊会驱逐地上的君王、大人物、富人、奴仆、自由人进入山洞和岩石之中躲藏，但主在你们眼前施行愤怒和审判。人们不愿意相信地狱的真实故事。与自己说一句吧，哦！难道我会因痛苦而哭泣、咬舌头，在火与硫磺的海里？ 请你预先想象一下，当你被永恒的毁灭惩罚，离开主的面前和他荣耀的能力时，你会有什么样的想法，会做什么。1. 预见到的痛苦对精神没有如此悲伤的印象。2. 恩典是一个经过深思熟虑和坚决的事情，并且有着上帝的眼睛来说，在可能发生的事件中，如果我的红色拥抱了粪堆，上帝会改变局势吗？3. 这就像智慧一样（恩典有远见），预先行动信心，并决心躺在上帝的脚下，并打算谦卑地顺服上帝；如撒母耳记下 15:25, 26 所说。

In the complaint we have, 1. The subject matter of it, The Lord's troubled soul. 2. The time; Now, is my soul troubled. 3. Christ's anxiety, wrought on him by this trouble; What shall I say? or, which is the sense, What shall I do? 4. And a shore is seen at hand in the storm, a present rock in the raging sea: what shalt thou say? Lord Jesus, what shalt thou do? Pray: And he prayeth, Father, save me from this hour: 5. There is a sort of correction, or rather a limitation But for this cause came I to this hour. The Lord, forgetting his pain, embraceth this evil hour. 6. Going on in his resolution to embrace this sad hour, he prayeth, ver. 28. Father, glorify thy name.
在我们的控诉中，1. 它的主题是主的困扰的灵魂。2. 时间；现在，我的灵魂困扰。3. 基督的焦虑，由这个困扰引起；我该说什么？或者，更确切地说，我该做什么？4. 在风暴中看到了一个岸，在汹涌的海中看到了一个立即的岩石：你该说什么？主耶稣，你该做什么？祈祷：他祈祷说，父啊，救我脱离这时候。5. 有一种修正，或者更确切地说是一种限制，但是为了这个缘故，我来到了这个时刻。主忘记了他的痛苦，拥抱了这个邪恶的时刻。6. 在他拥抱这个悲伤的时刻的决心中继续前行，他祈祷说，父啊，荣耀你的名。

Touching the first, the soul-trouble of Christ, we are to consider, 1. How it can consist with peace. 2. How with the personal union. 3. What cause there was. 4. What love and mercy in Jesus, to be troubled for us. 5. What use we must make of this.
关于第一个问题，基督的灵魂痛苦，我们要考虑以下几点：1. 它如何与平静相一致。2. 它如何与个人联合相一致。3. 有什么原因。4. 耶稣在为我们而痛苦中所表现的爱和怜悯。5. 我们必须如何利用这一点。

1. Pos. This holy soul, thus troubled, was like the earth before the fall, out of which grew roses, without thorns or thistles, before it was cursed. Christ's anger, his sorrow, were flowers that smelled of heaven, and not of sin: all his affections of fear, sorrow, sadness, hope, joy, love, desire, were like a fountain of liquid and melted silver; of which the banks, the head-spring, are all as clear from dross, as pure crystal: such a fountain can cast out no clay, no mud, no dirt. When his affections did rise and swell in their acts, every drop of the fountain was sinless, perfumed and adorned with grace; so as the more you stir or trouble a well of rose-water, or some precious liquor, the more sweet a smell it casts out: or, as when a summer soft wind bloweth on a field of sweet roses, it diffuseth precious and delicious smells through the air. There is such mud and dregs in the bottom and banks of our affections, that when our anger, sorrow, sadness, fear, do arise in their acts, our fountain casteth out sin. We cannot love, but we lust; nor fear, but we despair; nor rejoice, but we are wanton, and vain and gaudy; nor believe, but we presume: we rest up, we breathe out sin, we cast out a smell of hell, when the wind bloweth on our field of weeds and thistles; our soul is all but a plat of wild corn, the imaginations of our heart being only evil from our youth. O that Christ would plant some of his flowers in our soul, and bless the soil, that they might grow kindly there, being warmed and nourished with his grace! If grace be within, in sad pressures it comes out. A saint is a saint in affliction; as an hypocrite is an hypocrite, and every man is himself, and casts a smell like himself, when he is in the furnace. Troubled Christ prays. Tempted Job believes, Job 19:25. The scourged Apostles rejoice, Acts 5:41. Drowned Jonah looks to the holy temple, Jonah 2:4.
1. 圣灵。这个受困扰的圣洁灵魂，就像堕落之前的大地，上面长满了没有荆棘或蒺藜的玫瑰，还没有受到诅咒。基督的愤怒，他的悲伤，都是闻起来像天堂而不是罪恶的花朵：他所有的情感，包括恐惧、悲伤、忧伤、希望、喜悦、爱、渴望，都像一泓液态的银水泉；其中的河岸和源头，都像纯净的水晶一样没有杂质：这样的泉水不会冒出泥土、泥浆或污垢。当他的情感在行动中升腾和膨胀时，泉水中的每一滴都是无罪的，带着恩典的芬芳和装饰；就像你越是搅动或扰乱一口玫瑰水井或一些珍贵的液体，它散发出的香气就越甜美：或者，当夏日的轻风吹过一片芬芳的玫瑰田时，它会在空气中弥漫出珍贵而美味的香气。我们的情感底部和河岸上有这样的淤泥和杂质，以至于当我们的愤怒、悲伤、忧伤、恐惧在行动中升起时，我们的泉水就会冒出罪恶。 我们不能爱，只能欲望；不能害怕，只能绝望；不能欢喜，只能放纵、虚荣和浮华；不能相信，只能自以为是：我们休息，我们呼出罪恶，当风吹过我们的杂草和蓟时，我们散发出地狱的气味；我们的灵魂只是一片野生玉米地，我们心中的想象只是从我们年轻时起就是邪恶的。哦，愿基督能在我们的灵魂中种植一些他的花朵，并祝福这块土壤，让它们在那里茁壮成长，被他的恩典温暖和滋养！如果恩典存在于内心，它会在悲伤的压力中显现出来。圣徒在苦难中是圣徒；伪君子是伪君子，每个人都是他自己，当他在炉中时，他散发出自己的气味。受苦的基督祈祷。受试探的约伯相信，约伯记 19:25。受鞭打的使徒欢喜，使徒行传 5:41。被淹没的约拿仰望圣殿，约拿记 2:4。

2. Christ's affections were rational; reason starts up before fear: reason and affection did not outrun one another. John 11:33 when Christ sees his friends weep, he weeps with them; and that which is expressed in our text by the passive verb ἡ ψυχὶ τετάρακται. My soul is troubled, is there expressed by an active verb, He groaned in the spirit, καὶ ἐταραξεν ἑκυτόν, and he troubled himself: he called upon his affections, and grace and light was lord and master of his affections. There were in Christ three things, which are not in us; First, The Godhead personally united with a man, and a man's soul had an immediate influence on his affections. This was Christ's personal privilege; and to want this, is not our sin; to have it, was Christ's glory: but the nearer any is to God, the more heavenly are the affections. Secondly, When God frameth the human nature and human soul of Christ, he created a more noble and curious piece than was the first Adam: it is true, He was like us in all things, except sin, and essentially a man; but in his generation there was a cut of the art of heaven in Christ more than in the forming of Adam, or than in the generation of men, suppose man had never sinned; as Luke 1:35. The power of the Most High shall overshadow thee: never man was thus to be born. Whence give me leave to think, that there was more of God in the human nature of Christ, as nature is a vessel coming out of the potter's house, than ever was in Adam, or living man; though man had never sinned: and so, that he had a human soul of a more noble structure and fabric, in which the Holy Ghost, in the act of sanctification, had a higher hand, than when Adam was created, according to the image of God; tho' he was a man like us in all things, sin excepted.
基督的感情是理性的；在恐惧之前，理性就出现了：理性和感情并没有超越彼此。约翰福音 11:33 中，当基督看到他的朋友们哭泣时，他与他们一起哭泣；而在我们的文本中，被被动动词ἡ ψυχὶ τετάρακται表达的是“我的灵魂被困扰”，而被主动动词表达的是“他在灵里呻吟，καὶ ἐταραξεν ἑκυτόν”，他使自己困扰：他呼唤了他的感情，恩典和光明成为他感情的主宰。在基督里有三件事情，而在我们身上没有；首先，神的本质与一个人合一，一个人的灵魂对他的感情产生了直接的影响。这是基督的个人特权；没有这个是我们的罪过；拥有它是基督的荣耀：但是任何人离神越近，他的感情就越像天堂。 其次，当上帝创造基督的人性和人灵时，他创造了一个比第一位亚当更高贵、更精巧的作品：确实，他在所有事情上都像我们一样，除了罪恶，并且本质上是一个人；但在他的产生过程中，与创造亚当或人类的过程相比，基督的人性中有一种来自天堂的艺术切割，假设人类从未犯罪；正如路加福音 1:35 所说：“至高者的能力要荫庇你，所以所要生的圣者，必称为神的儿子。”因此，请允许我认为，基督的人性中有更多的上帝存在，就像自然是从陶工的房子里出来的容器一样，比亚当或任何活着的人身上都更多；即使人类从未犯罪：因此，他有一个更高贵、更精巧的人灵结构和构造，其中圣灵在成圣的行动中发挥了更高的作用，比亚当按照上帝的形象被创造时更高；尽管他在所有事情上都像我们一样，除了罪恶。

3. Pos. Undeniably, grace did so accompany nature that he could not fear more than the object required. Had all the strength of men and angels been massed and contemperated in one, they should have been in higher measure troubled, than Christ was: so how much trouble was in Christ's affections, as much there was of reason, perfumed and lustred with grace. He was not as man in his intellectuals, wise, or desirous to be wise, (as Adam and Eve, and men now are taken with the disease of curiosity) above what was fit: so neither were his affections above banks: he saw the blackest and darkest hour that ever any saw; suppose all the sufferings of the damned, for eternity, were before them in one sight, or came on them at once, it should annihilate all that are now, or shall be in hell. Christ now saw, or foresaw as great sufferings; and yet, 1. Believed, 2. Prayed, 3. Hoped, 4. Was encouraged under it, 5. Suffered them to the bottom with all patience, 6. Rejoiced in hope, Psal. 16:9. Now our affections rise and swell before reason: (1.) They are often imaginary, and are on horseback and in arms at the stirring of a straw. (2.) They want that clearness and serenity of grace that Christ had, through habitual grace following nature from the womb. (3.) We can raise our affections, but cannot allay them: as some magicians can raise the devil, but cannot conjure, or command him; or, some can make war, and cannot create peace. It is a calumny of Papists, that say, that Calvin did teach there was despair, or any distemper of reason in Christ; when as Calvin saith, He still believed with full assurance. And this extremity of soul-trouble was most rational, coming from the infallible apprehension of the most pressing cause of soul-trouble, that ever living man was under.
3. Pos. 不可否认，恩典确实伴随着本性，以至于他不会比所需的对象更害怕。如果所有人类和天使的力量都集中在一起，他们应该比基督更加困扰：所以基督的情感中有多少困扰，就有多少理性，被恩典香气和光辉所装饰。他不像人类的智力那样聪明，或者渴望变得聪明（就像亚当、夏娃和现在的人们都被好奇心的疾病所困扰）超出了适当的范围：同样，他的情感也没有超出界限：他看到了任何人所见过的最黑暗的时刻；假设所有被永远地折磨的人的痛苦都在他们眼前一览无余，或者一下子降临在他们身上，那将会消灭现在或将来在地狱中的所有人。基督现在看到了或预见到了同样巨大的痛苦；然而，1.相信，2.祈祷，3.希望，4.在其中得到鼓励，5.以耐心忍受到底，6.在希望中欢喜，诗篇 16:9。现在我们的情感在理性之前上升和膨胀：(1.)它们经常是想象的，在一根稻草的激动下就骑上马，拿起武器。(2.他们渴望拥有基督所具备的清晰和宁静的恩典，通过从出生开始就遵循本性的习惯性恩典。（3.）我们可以提升我们的情感，但不能平息它们：就像一些魔术师可以召唤魔鬼，但不能驱逐或命令他一样；或者，有些人可以发动战争，但不能创造和平。天主教徒说加尔文教导基督存在绝望或任何理智失调，这是诽谤；因为加尔文说，他仍然充满信心。而这种极度的灵魂困扰是最合理的，因为它来自于对灵魂困扰的最紧迫原因的不可辩驳的理解，这是任何活着的人所面临的。

4. Pos. Christ had now and always moral peace, or the grace of peace, as peace is opposed to culpable raging of conscience. First, He never could want faith, which is a serenity, quietness, and silence of the soul, and assurance of the love of God. Secondly, He could have no doubting, or sinful disturbance of mind; because he could have no conscience of guilt, which could overcloud the love and tenderest favour of his Father to him. But as peace is opposed to pain, and sense of wrath and punishment, for the guilt of our sins; so he wanted physical peace, and was now under penal disturbance and disquietness of soul. So we see some have peace, but not pardon; as the secure sinners, 1 Thess. 5:3. 2dly, Some have pardon, but not peace; as David, Psal. 38:3 who had broken bones; and complaineth, ver. 8. I am feeble and sore broken, I have roared by reason of the disquietness of my heart. And the troubled church, Psal. 77:1, 2, 3, 4. Some have both peace and pardon; as some, like Stephen, that are so near to the crown, as they are above any challenges of conscience: it is like, Satan giveth over, and despaireth of these, whom he cannot overtake, being so near the end of the race. When the sun riseth first, the beams over-gild the tops of green mountains that look toward the east, and the world cannot hinder the sun to rise: some are so near heaven, that the everlasting Sun hath begun to make an everlasting day of glory on them; the rays that come from his face that sits on the throne, so over-goldeth the soul, that there is no possibility of clouding peace, or of hindering daylight in the souls of such. Some have neither peace nor pardon; as those in whose soul hell hath taken fire. Christ never needed pardon, he was able to pay all he was owing: he needed never the grace of forgiveness, nor grace to be spared; God spared him not. God could exact no less blood of him than he shed; but he received an acquittance of justification, never a pardon of grace, 1 Tim. 3:16. Justified in the Spirit.
4. 基督现在和永远拥有道德的平安，或者说是平安的恩典，因为平安与有罪的良心的狂暴相对立。首先，他永远不会缺乏信仰，信仰是灵魂的宁静、安宁和沉默，是对上帝的爱的确信。其次，他不会怀疑或者心灵上有罪恶的干扰；因为他没有罪恶的良心，罪恶的良心会遮蔽他父亲对他的爱和最温柔的恩宠。但是，正如平安与痛苦、对罪恶的愧疚感和惩罚感相对立一样，他缺乏身体上的平安，现在正处于惩罚性的干扰和心灵的不安之中。所以我们看到有些人有平安，但没有赦免；就像那些安逸的罪人一样（帖撒罗尼迦前书 5:3）。其次，有些人有赦免，但没有平安；就像大卫一样（诗篇 38:3），他的骨头破碎，抱怨说（诗篇 38:8）：“我软弱疼痛，我因心里的不安而呻吟。”还有困扰的教会（诗篇 77:1, 2, 3, 4）。有些人既有平安又有赦免；就像一些人，像司提反一样，他们离得很近，以至于超越了良心的质疑：很可能，撒旦放弃了，并对那些他无法追上的人绝望了，因为他们离终点如此之近。 当太阳初升时，阳光照耀着朝东望去的绿山顶，世界无法阻止太阳的升起：有些人离天堂如此之近，永恒的太阳已经开始在他们身上创造永恒的荣耀之日；来自坐在宝座上的他的面容的光芒，如此照耀着灵魂，以至于没有任何可能使平静被遮蔽，或者阻碍这些灵魂中的光明。有些人既没有平静也没有宽恕；他们的灵魂已经成为地狱的火焰。基督从不需要宽恕，他能够偿还他所欠的一切：他从不需要宽恕的恩典，也不需要被宽恕的恩典；上帝没有宽恕他。上帝不能要求他流的血比他所流的更少；但他获得了称义的凭证，而不是恩典的宽恕，提摩太前书 3:16。在圣灵中称义。

The second point is, How a troubled soul can stand with a personal union. Can God, can the soul of God be troubled? I shall shew, 1. How this must be. 2. How this can be. It must be, First, Because the loss of heaven is the greatest loss. To ransom a king requireth more millions, than pence to ransom slaves. When we were cast and forfeited, more than an hundred and forty four thousand kings (in the Lord's decree they were kings) were cast out of heaven: where was there gold on earth to buy heaven, and so many kings? And yet justice must have payment: a God-troubled Saviour, and a soul-troubled God was little enough. Oh, saith love to infinite justice, What will you give for me? Will you buy me, my dear children, the heirs of eternal grace? A price below the worth of so many kings, justice cannot hear of; equal it must be, or more.
第二点是，一个困扰的灵魂如何与个人结合。上帝，上帝的灵魂是否会困扰？我将展示，1. 这必须如何。2. 这可以如何。首先，这必须是因为失去天堂是最大的损失。赎回一个国王需要更多的百万，而不是赎回奴隶的便士。当我们被驱逐并丧失时，超过一百四十四万个国王（在主的旨意中，他们是国王）被赶出了天堂：地球上哪里有黄金可以买到天堂和这么多国王？然而，正义必须得到偿还：一个困扰上帝的救主和一个困扰灵魂的上帝是远远不够的。哦，爱对无限正义说，你会为我付出什么？你会为我买下来，我亲爱的孩子们，永恒恩典的继承人吗？正义不能接受低于这么多国王价值的价格；它必须是相等的，或者更多。

Secondly, Law cannot sleep satisfied with a man's soul-trouble: for as sin troubles an infinite God's soul, so far as our darts can fly up against the sun; so must the soul-trouble of him who is God, expiate sin.
其次，法律不能满足于一个人的灵魂困扰：因为罪恶困扰着一个无限上帝的灵魂，就像我们的箭矢可以射向太阳一样；因此，作为上帝的他的灵魂困扰必须赎罪。

Thirdly, Heaven is not only a transcendent jewel, dear in itself; but our Father would propine rebels with a sonship and a kingdom, which is dear in our legal esteem. What standeth my crown to God? Why, it could not possibly be dearer? The soul of God was weighed for it: that not only freedom, but the dearest of prices, might commend and cry up, above all heavens, Christ's love.
第三，天堂不仅仅是一颗超然的宝石，它本身就很珍贵；而且我们的父亲还要用儿子的身份和王国来赠予叛逆者，这在我们的法律评估中也是珍贵的。我的王冠对上帝有什么意义呢？嗯，它不可能更珍贵了。上帝的灵魂为此而权衡：这不仅是自由，而且是最珍贵的代价，可以在所有天堂中赞美和宣扬基督的爱。

Fourthly, If my soul, or your souls, O redeemed of the Lord, could be valued every one of them worth ten thousand millions of souls, and as many heavens, they could not overweigh the soul of God, the soul that lodges in a glorious union with God: and the loss of heaven to the troubled soul of this noble, and high and lofty One, tho' but for a time, was more, and infinitely greater than my loss of heaven, and the loss of all the elect for eternity.
第四，如果我的灵魂，或者你们的灵魂，主的救赎者们，每一个价值十万亿个灵魂，以及同样多的天堂，它们也无法超过上帝的灵魂，与上帝的灵魂在荣耀的合一中相融合：而这位高贵、崇高的灵魂，尽管只是暂时地失去了天堂，但对于这位困扰的灵魂来说，损失更大，无限大，比我失去天堂以及所有被选者的永恒损失还要大。

Fifthly, I love not to dispute here, but God, if we speak of his absolute power, without respect to his free decree, could have pardoned sin without a ransom, and gifted all mankind and fallen angels with heaven, without any satisfaction of either the sinner, or his surety; for he neither punisheth sin, nor tenders heaven to men or angels by necessity of nature, as the fire casteth out heat, and the sun light; but freely: only, supposing that frame of providence, and decrees of punishing, and redeeming sinners, that now is, the Lord could not but be steady in his decrees; yet this is but necessity conditional, and at the second hand. But here was the business, God, in the depth of his eternal wisdom, did so frame and draw the design and plot of saving lost man, as salvation was to run in no other channel, but such an one, the bank whereof was the freest grace and tenderest love that can enter into the heart of men or angels; for he drew the lines of our heaven through grace, all the way.
第五，我不喜欢在这里争论，但是上帝，如果我们谈论他的绝对权力，不考虑他的自由决定，本可以无需赎金就宽恕罪恶，并将天堂赐予所有人类和堕落的天使，而无需任何罪人或他的担保人的满足；因为他既不惩罚罪恶，也不以自然的必然性向人类或天使提供天堂，就像火发热，太阳发光一样；而是自由地：只是假设了现在的神的安排和惩罚和救赎罪人的决定，主不得不坚定他的决定；然而这只是有条件的必然性，而且是间接的。但是这里的问题是，上帝在他永恒的智慧深处，如此构思和设计了拯救失落的人的计划，以至于救恩只能通过这样一个渠道进行，而这个渠道的堤岸是最自由的恩典和最温柔的爱，可以进入人类或天使的心；因为他通过恩典一直划定了我们通往天堂的路线。

Secondly, Grace hardly can work but by choice and voluntary arbitration: choice and election is suitable to grace. Hence grace casts lots on man, not fallen angels; and the eternal lot of transcendent mercy must fall on the bosom of Jacob and some others, not on Esau and others. And our Lord contrived this brave way, to out his grace on us.
其次，格雷斯几乎只能通过选择和自愿仲裁来工作：选择和选举适合于格雷斯。因此，格雷斯将抽签给人，而不是堕落的天使；超然的怜悯的永恒之签必须落在雅各布和其他一些人的怀抱中，而不是以扫和其他人。我们的主设计了这个勇敢的方式，将他的恩典赐予我们。

Thirdly, And he would not have love to lodge for eternity within his own bowels, but must find out a way how to put boundless mercy to the exchange or bank, that he might traffic with love and mercy, for no gain to himself; and therefore freely our Lord came under bail, and lovely necessity, to strain himself to issue out love, in giving his one Son (he had not another) to die for man: he framed a supernatural providence of richest grace and love, to buy the refuse of creatures, soul sinners, with an unparallel'd sampler of tender love, to give the blood-royal of heaven, the eternal Branch of the princely and kingly Godhead, a ransom to justice. You sin (saith the love of loves) and I suffer; You did the wrong, I make the mends; You sin and sing in your carnal joys, I sigh, I weep for your joy. The fairest face that ever was, was foul with weeping for your sinful rejoicing. It was fitting that free love, in the bowels of Christ, should contrive the way to heaven through free love: we should never in heaven, cast down our crowns at the feet of him that fits the throne, with such sense and admiration, if we had come to the crown by law-doing, and not by gospel-confiding on a rich ransom-prayer. O that eternal banquet of the honey-comb of the love-debt of the Lamb, that redeemed us for nothing! All the shoulders in heaven are for eternity on an act of lifting-up, and heightening Christ's free love, who has redeemed them with so free a redemption; but they are not all able, tho' angels help them, to lift it up high enough: it is so weighty a crown that is upon the head of the Prince. Redeemer, that in a manner it wearies them, and they cannot over-extol it.
第三，他不会愿意永远将爱留在自己的内心深处，而是必须找到一种方法，如何将无尽的怜悯置于交换或银行中，以便他可以用爱和怜悯进行交易，而对自己没有任何利益；因此，我们的主自由地承担了保释和可爱的必要性，努力发出爱，给予他的独生子（他没有其他子女）为人而死：他构建了一种超自然的、最丰富的恩典和爱的供应，用无与伦比的温柔爱的样本来购买被废弃的生物，即灵魂罪人，以给予天堂的血统，神圣的王子和君王的神格的永恒枝条，作为对公正的赎金。你犯罪（爱的爱说），我受苦；你做错了，我来弥补；你在你的肉欲的快乐中犯罪和歌唱，我为你的快乐叹息，为你的罪恶欢乐而哭泣。有史以来最美的面孔，也因为为你的罪恶欢乐而哭泣而变得丑陋。 在基督的腹地里，自由之爱找到了通往天堂的道路，这是合适的：如果我们是通过遵守法律而不是依靠福音信靠丰富的赎价祈祷来获得王冠，我们在天堂里就不会如此敬畏地将王冠扔在那位坐在宝座上的人的脚下。哦，那被羔羊的爱债所救赎的蜜蜂的永恒盛宴！天堂里的所有肩膀都永远在举起和赞美基督的自由之爱，他以如此自由的救赎赎回了他们；但即使有天使帮助，他们也不能将它举得足够高：这是戴在救赎主王子头上的如此沉重的王冠，以至于几乎使他们感到疲倦，他们无法过分赞美它。

Now, this must be a mystery: for tho' the essence of God, and more of God than can be in a creature, were in Christ, and in the most noble manner of union, which is personal; yet, as our soul united to a vegetive body, which doth grow, sleep, eat, drink, doth no grow, sleep, or eat; and as fire is mix'd or united with an hot iron, in which is density and weight, and yet there's neither density nor weight in the fire; so here, tho' the Godhead, in its fulness, was united, in a most strict union, with a troubled and perplexed soul, and the suffering nature of man, yet is the Godhead still free of suffering, or any penal infirmities of the soul: the vigour and colour of a fair rose may suffer by the extreme heat of the sun, when yet the sweet smell doth not suffer, but is rather enlarged by exhalation. Yet is there great halting in these comparisons; because, tho' the soul cannot be sick when the body is distempered, for there is nothing of the elementary nature, nor any contemperation of physical humours in it, because of a more sublime and pure constitution; yet there is such alliance and entire society between the soul and the body, that the soul, through concomitancy and sympathy, does suffer; as the indweller is put to the worse, if the house be rainy and dropping: the soul findeth smoke and leakings of pain, in that 'tis pinned in a lodging of sick clay, and so put to wish an hole in the wall, or to escape out at door or window; as often our spirits are overswayed so with distaste of life, because of the sour accidents that do convey it, that they think the gain of life not so sweet, as it can quit the cost. But the blessed Godhead, united to the manhood, cannot so much as for company's cause be sick, pained, or suffer; nor can the Godhead be weary of an union with a troubled soul: we conceive' in the grave and death, that glorious fellowship was never dissolved.
现在，这一定是一个谜：虽然上帝的本质，以及比任何生物更多的上帝的本质，都在基督里，并以最崇高的方式，即个人的方式，合二为一；然而，就像我们的灵魂与一个有生命力的身体相结合一样，这个身体会生长、睡觉、吃饭、喝水，而灵魂却不会生长、睡觉或吃饭；就像火与热铁混合或结合在一起，其中有密度和重量，但火中既没有密度也没有重量；因此，在这里，虽然上帝的神性以其完整性与一个困惑和困扰的灵魂以及人的受苦本质之间进行了最严格的结合，但上帝的神性仍然不受苦难或灵魂的任何惩罚性弱点的影响：一朵美丽玫瑰的活力和颜色可能会因太阳的极端炎热而受到伤害，但甜美的香气却不会受到伤害，反而会因蒸发而扩大。 然而，在这些比较中存在着很大的停滞；因为，虽然身体不适时灵魂不会生病，因为灵魂没有任何元素性质，也没有任何体液的调和，因为它具有更崇高和纯净的构造；然而，灵魂与身体之间存在着如此紧密的联系和完全的共同体，以至于灵魂通过伴随和共鸣而受苦；就像居住者如果房子漏雨滴水，就会变得更糟一样：灵魂在这个生病的泥土住所中找到烟雾和痛苦的渗漏，因此希望在墙上找个洞，或者逃离门窗；因为我们的精神经常因为生活的苦涩事件而被压倒，以至于他们认为生命的收获不如付出的代价甜美。但是，与人性合一的神圣本质，甚至因为伴侣的原因而生病、痛苦或受苦；神圣本质不会对与困扰的灵魂的结合感到厌倦：我们相信，在坟墓和死亡中，这种荣耀的交往从未解散。

Secondly, Many things may suffer by invasion of contraries; as, shoot an arrow against a wall of brass, some impression may remain in the wall, to witness the violence that has been there; and we know that, They shall fight against thee, but they shall not prevail: but the blessed Godhead in Christ is uncapable of an arrow, or of repercussion; there is no action against God; he is here not so much as a coast, a bank, or bulwark, capable of receiving one spitting or drop of a sea-wave: only the man Christ, the rose of heaven, had in his bosom, at his root, a fountain; O how deep and refreshing, that kept the flower green, under death and the grave! When it was plucked up, it was fair, vigorous, green before the sun; and thus plucked up, and above earth, blossomed fair!
其次，许多事物可能会受到相反力量的侵害；比如，射箭打在铜墙上，墙上可能会留下一些痕迹，以证明曾经发生过的暴力；我们知道，他们会与你争斗，但他们不能胜过你：但在基督里的神圣三位一体是无法被箭或反弹所伤害的；对上帝没有任何行动；他在这里甚至不是一个海岸、堤坝或堡垒，无法接受一滴海浪的飞溅：只有人基督，天堂的玫瑰，在他的怀中，在他的根部，有一个泉源；哦，多么深沉和令人耳目一新，它在死亡和坟墓下保持着这朵花的绿色！当它被拔起时，它在太阳之前是美丽、有活力、翠绿的；并且这样被拔起，在地上之上，绽放得美丽！

Thirdly, Not only the influence and effect of the glorious Godhead did water the flower, and keep strength in Christ, (so, I think, God can keep a damned man in the doubled torments of everlasting wrath, with strength of grace, courage, faith, the love of Christ for ever, as he could not be overcome by hell and devils) but there was the fulness personal of the Godhead, that immediately sustained the man Christ: it was not a delegated comfort, nor sent help, nor a message of created love, nor a borrowed flowing of a sea of sweetness of consolation; but God in proper person, infinite subsistence, the personality of the Son of God bottomed all his sufferings: the manhood was imped and stocked in the subsistence of the tree of life. 'Tis true, God is a present help to his saints in trouble; but his helping is in his operation and working; but he is not personally united to the soul. 'Tis abominable that some Familists teach, that as Christ was once made flesh, so he is now first made flesh in us, ere we be carried to perfection: because, not any saint on earth can be so united to God, as the Son of Man; for he being made of a woman, of the seed of David, the Son of Man, and not any but he, is the eternal Son of God, God blessed for ever. The Child born to us, is the mighty God, the Father of Age, the Prince of Peace, Isa. 9:6; Rom. 9:5; Gal. 4:4. There is a wide difference between him the second Adam, and all men, even the first Adam in his perfection, 1 Cor. 15:47. If Christ suffered without dissolving of the union, God keeping the tent of clay, and taking it to heaven with him in a personal union, then God can in the lowest desertion dwell in his saints. We complain, in our soul-trouble of Christ's departure from us; but he is not gone: our sense is not our bible, nor a good rule; there is an error in this compass.
第三，不仅荣耀的神头的影响和效果滋润了花朵，并使基督保持力量，（所以，我认为，上帝可以用恩典的力量、勇气、信仰、基督的爱永远保持一个被诅咒的人在永恒的愤怒的双重痛苦中，就像他不能被地狱和魔鬼所征服一样）但是，这里有神头的个人丰满，直接支撑着人基督：这不是委派的安慰，也不是派遣的帮助，也不是创造的爱的信息，也不是借来的甜蜜安慰的海洋的流动；而是神以自己的身份，无限的存在，神子的个性支撑着他的一切痛苦：人性被束缚在生命树的存在中。的确，上帝是他的圣徒在困境中的即时帮助；但他的帮助是在他的运作和工作中；但他并没有与灵魂个人联合。 有些家族主义者教导说，基督曾经成为肉体，现在他首先在我们身上成为肉体，然后我们才能达到完美：因为地上没有任何圣徒能与上帝如此合一，如同人子；因为他是由女人所生，出自大卫的后裔，人子，只有他才是永恒的上帝之子，上帝是应当受颂赞的。为我们而生的孩子是大能的上帝，永远的父，和平的君王，以赛亚书 9:6；罗马书 9:5；加拉太书 4:4。第二个亚当与所有人有着巨大的区别，即使是第一亚当在他的完美中，哥林多前书 15:47。如果基督在不解除联合的情况下受苦，上帝保持着这个泥土的帐篷，并将其带到天堂与他合一，那么上帝也可以在最低的离弃中住在他的圣徒中。我们在灵魂的困扰中抱怨基督离开了我们；但他并没有离开：我们的感觉不是我们的圣经，也不是一个好的准则；这个指南针有错误。

The third was the particular cause. What cause was there? Papists say, There was no reason of Christ's soul-suffering, except for sympathy with the body. We believe, that Christ becoming surety for us, not his body only, but his soul especially, came under that necessity, that his soul was in our soul's stead; and so, what was due to our souls for ever, our surety of justice behoved to suffer the same. Isa. 53:10. He made his soul on offering for sin. Sure for our sin. Nor must we restrict the soul to the body and temporary life, seeing he expresseth it in his own language, And now is my soul troubled.
第三个原因是特定的原因。有什么原因呢？天主教徒说，基督的灵魂受苦没有其他原因，只是为了与身体同情。我们相信，基督为我们担保，不仅是他的身体，尤其是他的灵魂，都承受了那种必要性，他的灵魂代替了我们的灵魂；因此，我们灵魂永远应得的，我们公正的担保必须承受同样的苦难。以赛亚书 53:10。他使自己的灵魂为罪而献祭。为我们的罪担保。我们也不能将灵魂局限于身体和暂时的生命，因为他用自己的语言表达了它，“现在我的灵魂忧伤。”

Secondly, There was no reason of Christ's bodily sufferings, when, in the garden, he did sweat blood for us; nor had any man at that time laid hands on him; and all that agony he was in, came from his soul only.
其次，在园中，基督为我们流血汗时，并没有任何理由导致他身体上的痛苦；那时没有人动手伤害他；他所经历的所有痛苦只来自他的灵魂。

Thirdly, Nor can it be more inconsistent with his blessed person, being God and man, and the Son of God, that he suffered in his soul the wrath of God for our sins, than that his soul was troubled, and exceeding sorrowful, heavy to the death, in an agony; and that he complained, My God, my God, why hast thou forsaken me? And the cause of this soul-trouble was for sinners; this was surety-suffering. The choicest and most stately piece that ever God created, and dearest to God, being the second to God-man, was the princely soul of Christ, it was king's soul; yet death, by reason of sin, passeth upon it; and not a common death, but that which is the marrow of death, the first-born and the strongest of deaths, the wrath of God, the innocent pain of hell, void of despair and hatred of God. If I had any hell on me, I should choosean innocent hell, like Christ's: better suffer ill a thousand times, than sin; suffering is rather to be chosen, than sin. It was pain, and nothing but pain: damned men, and reprobate devils, are not capable of a godly and innocent hell, they cannot chuse to suffer hell, and not spit on fair and spotless justice; because Christ's blood was to wash away sin, he could not both fully pay, and contract debt also, but if it be so, that death finding so precious a surety, as Christ's princely and sinless soul, did make him obey the law of the land, ere he escaped out of that land; what wonder that we die, who are born in the land of death? No creature but it travelleth in pain, with death in its bosom, or an inclination to mother-nothing, whence it came. God only goeth between the mightiest angel in heaven, and nothing: all things under the moon must be sick of vanity and death, when the heir of all things, coming in amongst dying creatures, out of dispensation, by law must die. If the Lord's soul, and the soul of such a Lord die and suffer wrath, then let the fair face of the world, the heavens, look like the face of an old man, full of trembling, white hairs, and wrinkles, Psal. 102:26. Then let man make for his long home; let time itself wax old and gray-haired. Why should I desire to stay here, when Christ could not but pass away?
第三，他既是上帝和人的合一，又是上帝的儿子，他的灵魂为我们的罪受了上帝的愤怒，这与他的神圣人格更加不一致，就像他的灵魂被困扰、极度忧伤、忧伤到死亡的地步，在极度痛苦中呼喊：“我的上帝，我的上帝，你为什么离弃我？”而这种灵魂的痛苦是为了罪人；这是代罪的苦难。上帝创造的最精选、最庄严的作品，也是上帝最亲爱的，就是上帝与人合一的基督的尊贵灵魂，它是王者的灵魂；然而，因为罪的缘故，死亡降临在它身上；而且不是普通的死亡，而是死亡的精髓，死亡中最早、最强大的，上帝的愤怒，地狱的无辜痛苦，没有绝望和对上帝的憎恨。如果我身上有任何地狱，我宁愿选择一个无辜的地狱，就像基督一样：宁愿受苦一千次，也不愿犯罪；苦难宁可选择，也不愿犯罪。 这是痛苦，只有痛苦：被诅咒的人和不受善的魔鬼，无法承受神圣无辜的地狱，他们无法选择忍受地狱，却不咬牙切齿地唾弃公正和正义；因为基督的血可以洗净罪孽，他既不能完全偿还，也不能再负债务; 但如果死亡在寻找像基督这样尊贵无罪的担保人，强制他服从土地的法律，然后才能逃离那个土地，我们在死亡之地出生的人为什么会惊讶而死呢？没有什么生物可以摆脱痛苦，带着死亡在胸怀中，或者一个倾向于生端的母亲，它就会来自哪里。只有上帝穿过天堂中最强大的天使和无物之间的距离。月下的所有事物都必须感受到虚无和死亡的病痛，因为万物之子进入衰败的生灵中，按照法律来说必须死亡。 如果主的灵魂和这样一个主的灵魂死亡并受到愤怒的折磨，那么让世界，天堂的美丽脸庞，看起来像一个颤抖，白发苍苍，皱纹满面的老人，诗篇 102:26。然后让人为他的永久之家而努力；让时间自己变老和饱经沧桑。 为什么我要留在这里，当基督不得不离去？

And if this spotless soul that never sinned was troubled, what wonder then many troubles be to the sinner? Our Saviour, who promiseth soul-rest to others, cannot have soul-rest himself: his soul is now on a wheel sore tossed, and all the creatures are upon a wheel, and in motion; there is not a creature since Adam sinned, sleepeth sound. Weariness and motion is laid on moon and sun, and all creatures on this side of the moon. Seas ebb and flow, and that's trouble; winds blow, rivers move, heavens and stars these five thousand years, except one time, have not had six minutes rest; living creatures walk apace toward death; kingdoms, cities, are on the wheel of changes, up and down; mankind run, and the disease of body-trouble, and soul-trouble on them, they are motion-sick, going on their feet, and kings cannot have beds to rest in. The six days' creation hath been travelling and shouting for pain, and the child is not born yet, Rom. 8:22. This poor woman hath been groaning under the bondage of vanity, and shall not be brought to bed, while Jesus come the second time to be midwife to the birth. The great All of heaven and earth, since God laid the first stone of this wide hall, hath been groaning and weeping for the liberty of the sons of God, Rom. 8:21. The figure of the passing-away world, 1 Cor. 7:31 is like an old man's face, full of wrinkles, and soul with weeping: we are waiting when Jesus shall be revealed from heaven, and shall come and wipe the old man's face. Every creature here is on its feet, none of them can sit or lie Christ's soul now is above trouble, and rests sweetly in the bosom of God. Troubled souls, rejoice in hope. Soft and childish saints take it not well that they are not every day feasted with Christ's love, that they lie not all the night between the Redeemer's breasts, and are not dandled on his knee; but when the daintiest piece of the man Jesus, his precious soul, was thus sick of soul-trouble, and the noble and celebrious head-heir of all, the first of his kingly house, was put to deep groans, that pierced skies and heaven, and rent the rocks, why but sinners should be submissive, when Christ is pleased to set children down to walk on foot, and hide himself from them? But they forget the difference between the inns of clay, and the home of glory. Our fields here are sown with tears, grief grows in every furrow of this low land. You shall lay soul and head down in the bosom, and between the breasts of Jesus Christ; that bed must be soft and delicious, it is perfumed with uncreated glory. The thoughts of all your now soul-troubles shall be as shadows that passed away ten thousand years ago, when Christ shall circle his glorious arm about your head, and you rest in an infinite compass of surpassing glory; or when glory, or ripened grace, shall be within you, and without you, above and below, when feet of clay shall walk upon pure surpassing glory. The street of the city was pure gold: there is no gold there, but glory only; gold is but a shadow to all that is there.
如果这个无罪的灵魂受到困扰，那么罪人受到的困扰又有何奇怪呢？我们的救主向他人承诺灵魂的安息，但他自己却无法得到灵魂的安息：他的灵魂现在被痛苦地折磨着，所有的生物都在运动中；自从亚当犯罪以来，没有一个生物能安然入睡。月亮和太阳也感到疲倦和运动，所有在月亮这边的生物都感到疲倦和运动。海水涨落，这就是困扰；风吹，河流流动，天空和星星这五千年来，除了一次之外，从未有过六分钟的休息；生物们快速地走向死亡；王国、城市都在变化的轮子上上下下；人类奔跑，身心疾病困扰着他们，他们感到晕眩，走路时也无法得到休息，就连国王也无法有床可供休憩。六天的创造一直在为痛苦而奔波呼喊，但孩子还没有出生，罗马书 8:22。这个可怜的女人一直在为虚无的束缚而呻吟，直到耶稣第二次来作为接生婆才能生下孩子。 自从上帝在这宽敞的大厅奠定第一块石头以来，天地间的一切都在为上帝儿子的自由而呻吟和哭泣，罗马书 8:21。这个世界的消逝的形象，哥林多前书 7:31，就像一个满是皱纹、充满哭泣的老人的脸：我们正在等待耶稣从天上显现，来擦拭老人的脸。这里的每一个生物都站了起来，它们中没有一个可以坐下或躺下。基督的灵魂现在超越了烦恼，在上帝的怀抱中甜蜜地安息。困扰的灵魂，要在希望中欢喜。柔软而幼稚的圣徒们不喜欢他们每天都得到基督的爱的款待，不喜欢他们整夜躺在救赎主的胸怀之间，不喜欢他们被抱在他的膝上；但当人耶稣最美好的部分，他宝贵的灵魂，因为灵魂的痛苦而病倒时，作为所有人的贵族和著名的继承人，他王室的第一人，发出深深的呻吟，穿透了天空和天堂，撕裂了岩石，为什么罪人不应该顺从，当基督乐意让孩子们步行，并且向他们隐藏自己时？ 但他们忘记了泥土之家和荣耀之家之间的区别。我们这里的田野撒满了眼泪，悲伤在这片低地的每一犁沟中生长。你将把灵魂和头躺在耶稣基督的怀抱中，夹在他的胸前；那张床必须柔软而美味，它散发着无创造的荣耀的香气。你现在灵魂的所有痛苦思绪将如同一万年前消失的阴影，当基督环绕着你的头，你在无限的超越荣耀中休息；或者当荣耀或成熟的恩典在你内外、上下存在时，当泥土之脚踏上纯净的超越荣耀时。城市的街道是纯金的：那里没有金子，只有荣耀；金子只是那里一切的阴影。

It were possibly no less edifying to speak a little of the fourth, What love and tender mercy it was in Christ, to be so troubled in soul for us.
说一点关于第四点的事情可能同样有益，基督为我们的灵魂如此痛苦，表现出了何等的爱和慈悲。

1. Pos. Self is precious, when free of sin, and withal self-happy. Christ was both free of sin, and self-happy; What then could have made him stir his foot out of heaven, so excellent a land, and come under the pain of a troubled soul, except free, strong and vehement love, that was a bottomless river unpatient of banks? Infinite goodness maketh love to swell without itself, John 15:13. Goodness is much moved with righteousness and innocency; but we had a bad cause, because sinners: but goodness (for every man that hath a good cause, is not a good man) is moved with goodness: we were neither righteous nor good; yet Christ, tho' neither righteousness was in us, nor goodness, would dare to die for us, Rom. 5:7, 8. Goodness and grace (which is goodness for no deserving) is bold, daring, and venturous. Love, which could not flow within its own channel, but that Christ's love might be out of measure love, and out of measure loving, would outrun wickedness in man.
1. 自我是宝贵的，当没有罪恶，同时也是自我快乐的。基督既没有罪恶，又是自我快乐的；那么除了自由、强烈和热烈的爱之外，还有什么能使他离开天堂这样美好的地方，承受痛苦的灵魂呢？这是一条没有耐心的无底河流。无限的善良使爱膨胀，超越了自身，约翰福音 15:13。善良对公正和无辜非常感动；但我们的原因很糟糕，因为我们是罪人：但善良（因为每个有正当理由的人并不一定是好人）是被善良所感动的：我们既不公正也不善良；然而基督，尽管我们身上既没有公正也没有善良，却敢为我们而死，罗马书 5:7, 8。善良和恩典（这是没有应得之善良）是大胆、勇敢和冒险的。爱无法在自己的渠道内流动，但基督的爱可以超越邪恶。

2. Pos. Had Christ seen, when he was to engage his soul in the pains of the second death, that the expence in giving out should be great, and the income small, and no more than he had before, we might value his love more: but Christ had leisure from eternity, and wisdom enough to cast up his counts, and knew what he was to give out, and what to receive in; so he might have repented and given up the bargain. He knew that his blood, and his one noble soul, that dwelt in a personal union with God, was a greater sum, incomparably, than all his redeemed ones. He should have in little, he should but gain lost sinners; he should empty out (in a manner) a fair Godhead, and kill the Lord of glory, and get in a black bride. But there's no lack in love; the love of Christ was not private, nor mercenary. Christ, the buyer, commended the wares ere he bargained, Cant. 4:7. Thou art all fair, my love, there's not a spot in thee. Christ judged he had gotten a noble prize, and made an heaven's market, when he got his wife, that he served for, in his arms, Isa. 53:11. He saw the travel of his soul, and was satisfied: he was filled with delight, as a full banqueter. If that ransom he gave had been little, he would have given more.
2. 位置。当基督在承受第二次死亡的痛苦时，他是否看到了付出的代价将会很大，收入很少，甚至不比以前多，我们可能会更加珍视他的爱：但是基督从永恒中有足够的时间和智慧来计算他的代价，他知道他将要付出什么，将要得到什么；所以他本可以后悔并放弃这个交易。他知道他的血和他那与上帝有个人联合的高贵灵魂，无可比拟地比他所救赎的人更重要。他只能得到失丧的罪人，他将（以某种方式）倾倒一个美丽的神性，并杀死荣耀的主，得到一个黑暗的新娘。但是爱没有缺乏；基督的爱不是私人的，也不是雇佣的。基督作为买主，在交易之前称赞了货物，雅歌 4:7：“我的爱，你全然美丽，毫无瑕疵。”基督认为他得到了一份宝贵的奖品，并在他的怀中得到了他为之服务的妻子时，他进行了一场天堂的交易，以赛亚书 53:11。他看到了他灵魂的劳苦，并感到满足：他像一个吃饱喝足的宴会者一样充满了喜悦。 如果他给的赎金少的话，他会给更多。

3. Pos. It is much that nothing without Christ moved him to this engagement. There was a sad and bloody war between divine justice and sinners: love, love pressed Christ to the war, to come and serve the great king, and the state of lost mankind, and to do it freely. This maketh it two favours. 'Tis a conquering notion to think, that the sinner's heaven bred first in Christ's heart from eternity; and that love, freest love, was the blossom, and the seed, and the only contriver of our eternal glory: that free grace drove on from the beginning of the age of God, from everlasting, the saving plot and sweet design of redemption of souls. This innocent and soul-rejoicing policy of Christ's taking on him the seed of Abraham, not of angels, and to come down in the shape of a servant, to the land of his enemies, without a pass, in regard of his sufferings, speaketh and crieth the deep wisdom of infinite love. Was not this the wit of free grace, to find out such a mysterious and profound dispensation, as that God and man personally should both do and suffer, so as justice should want nothing, mercy should be satisfied, peace should kiss righteousness, and war go on, in justice, against a sinless Redeemer? Angels bowing and stooping down to behold the bottom of this depth, 1 Pet. 1:12 cannot read the perfect sense of the infinite turnings and foldings of this mysterious love. O love heaven, and fairest of beloveds, the flower of angels, why camest thou so low down, as to bespot and under-rate the spotless love of all loves, with coming nigh to black sinners? Who could have believed that lumps of hell and sin could be capable of the warmings and sparkles of so high and princely a love? Or that there could be place in the breast of the high and lofty One, for forlorn and guilty clay? But we may know in whose breast this bred; sure none but only the eternal love and delight of the Father could have outed so much love: had another done it, the wonder had been more. But of this more elsewhere.
3. 位置。没有基督，没有任何事物能够使他参与这场战斗。神圣的公义与罪人之间发生了一场悲惨而血腥的战争：爱，爱迫使基督参战，来为伟大的君王和失丧的人类服务，并且是自愿的。这使得它成为两个恩典。认为罪人的天堂首先在基督的心中从永恒开始，这是一个征服的概念；而且爱，最自由的爱，是我们永恒荣耀的花朵、种子和唯一的策划者：自由的恩典从上古时代开始，从永恒开始，推动了拯救灵魂的救赎计划和甜蜜的设计。基督无辜而令人欢喜的策略是他承担亚伯拉罕的后裔，而不是天使的种子，并以仆人的形象降临到他的敌人的土地上，没有通行证，这是对无限爱的深刻智慧的表达和呼喊。 这难道不是自由恩典的智慧吗？找到如此神秘而深奥的安排，以至于上帝和人都亲自行动和受苦，以至于正义不缺乏，怜悯得到满足，和平与公义亲吻，战争在公义中对无罪的救赎者进行，天使们俯身低头，以观察这深渊的底部，彼得前书 1:12 无法理解这神秘的爱的无限转折和折叠的完美意义。哦，天堂的爱，最美丽的爱人，天使之花，你为什么降临如此低下，以至于玷污和低估了所有爱的无瑕之爱，接近黑暗的罪人？谁能相信地狱和罪恶的块状物能够承受如此高贵和王子般的爱的温暖和火花？或者高高在上者的胸膛中，是否有地方容纳被遗弃和有罪的泥土？但我们可以知道这是在谁的胸膛中孕育的；肯定只有父亲永恒的爱和喜悦才能表达如此多的爱：如果是其他人做的，那将更加令人惊讶。但关于这一点，我们将在其他地方详细讨论。

Use 1. We may hence chide our soft nature: the Lord Jesus his soul was troubled in our business; we start at a troubled body, at a scratch in a penny broad of our hide. First, There is in nature a silent impatience if we be not carried in a chariot of love, in Christ's bosom, to heaven; and if we walk not upon scarlet, and purple under our feet, we flinch and murmur.
我们可以因此责备我们柔弱的本性：主耶稣在我们的事务中心灵烦恼；我们对于身体的不安，对于皮肤上一点点的划痕都会感到不安。首先，如果我们没有被爱的战车护送到天堂，没有在基督的怀抱中行走在朱红和紫色之上，我们会感到不安和抱怨。

Secondly, We would either have a silent, a soft, a perfumed cross, sugared and honeyed with the consolations of Christ, or we faint; and providence must either brew a cup of gall and wormwood, mastered in the mixing with joy and songs, else we cannot be disciples. But Christ's cross did not smile on him, his cross was a cross, and his ship sailed in blood, and his blessed soul was sea-sick, and heavy even to death.
其次，我们要么拥有一个寂静、柔和、芬芳的十字架，用基督的安慰糖衣包裹着，要么我们就会昏厥；上帝的安排要么调制出一杯苦胆和苦艾，与喜乐和歌声混合在一起，否则我们无法成为门徒。但基督的十字架并没有对他微笑，他的十字架是十字架，他的船在血泊中航行，他的祝福的灵魂感到晕船，甚至快要死去。

Thirdly, We love to sail in fresh waters, within a step to the shore; we consider not, that our Lord, tho' he afflict not, and crush not, Millebbo, from his heart. Lam. 3:33 yet he afflicteth not in sport: punishing of sin is in God a serious, grave, and real work: no reason the cross should be a play; neither Stoicks nor Christians can laugh it over; the cross cast a sad gloom upon Christ.
第三，我们喜欢在清新的水域中航行，靠近岸边；我们并不考虑，我们的主虽然不使米勒波受苦，也不压碎他，（耶利米哀歌 3:33）但他并不以嬉戏的方式使人受苦：惩罚罪恶在上帝那里是一项严肃、庄重和真实的工作：十字架不应该是一场游戏；无论是斯多亚派还是基督徒都不能对此嗤笑；十字架给基督带来了悲伤的阴影。

Fourthly, We forget that bloody and sad mercies are good for us: the peace that the Lord bringeth out of the womb of war, is better than the rotten peace that we had in the superstitious days of prelates. What a sweet life, what a heaven, what a salvation is it, we have in Christ? And we know the death, the grave, the soul-trouble of the Lord Jesus, travelled in pain to bring forth these to us. Heaven is the more heaven, that to Christ it was a purchase of blood. The cross to all the saints must have a bloody bit, and lion's teeth; it was like itself to Christ, gally and sour, it must be so to us. We cannot have a paper-cross, except we would take on us to make a golden providence, and put the creation in a new frame, and take the world, and make it a great leaden vessel, melt it in the fire, and cast a new mould of it.
第四，我们忘记了血腥和悲伤的怜悯对我们是有益的：主从战争的子宫中带来的和平，比我们在迷信的主教时代所拥有的腐朽和平更好。我们在基督里拥有多么甜美的生活，多么美好的天堂，多么伟大的救赎？我们知道，主耶稣为了给我们带来这些，经历了死亡、坟墓和灵魂的痛苦。对基督来说，天堂更加美好，因为它是用血换来的。对所有圣徒来说，十字架都必须有血腥的一面和狮子的牙齿；它对基督来说就像自己一样，苦涩而难以忍受，对我们也必须如此。除非我们愿意承担起创造一个黄金般的命运的责任，重新构建整个世界，将世界变成一个巨大的铅制容器，将其融化在火中，并重新铸造，否则我们无法拥有一个纸上的十字架。

Fifthly, The more of God in the cross, the sweeter: as that free grace doth bud out of the black rod of God, to the soul that seeth not, and yet believeth, and loveth; the cross of Christ drops honey, and the sweetest consolations. We sigh under strokes, and we believe. The first Adam killed us, and buried us in two deaths, and sealed our grave in one piece of an hour; he concluded all under wrath. Now how much of Christ is in this? Omnipotency, infinite wisdom, (when angels gave us over, and stood aloof at our misery, as changed lovers) free grace, boundless love, deepest and richest mercy in Jesus Christ opened our graves, and raised the dead. Christ died and rose again, and brought again from the dead all his buried brethren.
第五，十字架中有更多的上帝，就越甜美：当自由的恩典从上帝的黑杖中发芽，赐予那些看不见却相信和爱的灵魂时，基督的十字架滴下蜜糖和最甜美的安慰。我们在打击下叹息，但我们相信。第一位亚当杀害了我们，将我们埋葬在两次死亡中，并在一个小时的片刻中封住了我们的坟墓；他将所有人都判定为愤怒之下。现在，基督在其中有多少呢？全能，无限的智慧（当天使们抛弃我们，远离我们的苦难，如同改变了心意的情人），自由的恩典，无边的爱，耶稣基督中最深最丰富的怜悯打开了我们的坟墓，使死者复活。基督死而复活，并再次从死者中带回了他所有被埋葬的弟兄。

Sixthly, We can wrestle with the Almighty, as if we could discipline and govern ourselves, better than God can do; murmuring fleeth up against a dispensation of an infinite wisdom, because 'tis God's dispensation, not our own, as if God had done the fault, but the murmuring man only can make amends, and right the slips of infinite wisdom. Why is it thus with me, Lord? (saith the wrestler) Why dost thou misjudge Christ? He who findeth fault with what the Creator doth, let him be man or angel, undo it, and do better himself, and carry it with him.
第六，我们可以与全能者搏斗，仿佛我们能够比上帝更好地约束和管理自己；抱怨起来反对无限智慧的安排，因为这是上帝的安排，而不是我们自己的安排，仿佛是上帝犯了错误，而只有抱怨的人能够弥补，并纠正无限智慧的失误。主啊，为什么对我这样呢？（摔跤者说）你为什么误判基督？那些对造物主所做之事有意见的人，无论是人还是天使，让他们撤销并做得更好，并带着他们走。

Seventhly, We judge God with sense, with the humour of reason, not with reason; the oar that God rolleth his vessel withal, is broken (say we) because the end of the oar is in the water: Providence halteth (say we) but what if sense and humour say, a straight line is a circle? The world judgeth God in person a Samaritan, one that had a devil; if we misjudge his person, we may misjudge his providence and ways. Suspend your sense of God's ways, while you see not his ends that are under ground, and instead of judging, wonder and adore; or then believe implicitly, that the way of God is equal; or do both, and submit, and be silent. Heart-dialogues and heart-speeches against God, that arise as smoke in the chimney, as challengings and summonings against our highest landlord, for his own house and land.
第七，我们用感觉来判断上帝，用理性的幽默，而不是理性；我们说，上帝用来推动他的船的桨是断了的，因为桨的末端在水中；我们说，上帝的安排是不完美的，但如果感觉和幽默说，一条直线是一个圆圈呢？世界上的人们认为上帝的人格是撒玛利亚人，是一个被魔鬼附身的人；如果我们误判了他的人格，我们可能也会误判他的安排和方式。在你看不见地下的目的之前，暂时搁置对上帝安排的感觉，而不是判断，而是惊叹和崇拜；或者，无条件地相信上帝的方式是公正的；或者两者兼而有之，顺从并保持沉默。心灵对话和心灵言语反对上帝，像烟囱里的烟一样升起，像对我们最高的房东的挑战和传唤，为了他自己的房子和土地。

Use 2. If Christ gave a soul for us, he had no choicer thing: the Father had no nobler and dearer gift, than his only begotten Son; the Son had nothing dearer than himself, the man Christ had nothing of value comparable to his soul, and that must run a hazard for man. The Father, the Son, the man Christ, gave the excellentest that was theirs, for us. In this giving and taking world, we are hence obliged to give the best and choicest thing we have for Christ. Should we make a table of Christ's acts of love, and free grace to us, and of our sins and acts of unthankfulness to him, this would be more evident; as there was (1.) Before time in the breast of Christ an eternal coal of burning love to the sinner: this fire of heaven is everlasting, and the flames as hot to day as ever; our coal of love to him in time, hath scarce any fire or warmness, all fire is hot: Oh, we cannot warm Christ with our love; but his love to us is hotter than death, or as the flames of God: We were enemies in our minds to him, by wicked works. Col. 1:21. Heirs of wrath by nature. Christ began with love to us, we began with hatred to him.
如果基督为我们舍弃了灵魂，那么他没有更宝贵的东西：父亲没有比他独生子更崇高和更亲爱的礼物；儿子没有比他自己更亲爱的东西；作为人的基督没有任何与他的灵魂相媲美的有价值的东西，而这必须冒险为人类而奉献。父亲、儿子、作为人的基督为我们奉献了他们最优秀的东西。在这个给予和接受的世界中，我们因此有义务为基督奉献我们最好、最珍贵的东西。如果我们列出基督对我们的爱和自由恩典的行为，以及我们对他的罪和不感激的行为，这将更加明显；就像在基督的胸膛里有一个永恒的燃烧爱的火炭：这天堂之火是永恒的，火焰今天仍然炽热；我们对他的爱之炭在时间中几乎没有火焰或温暖，所有的火焰都是炽热的：哦，我们不能用我们的爱温暖基督；但他对我们的爱比死亡还要炽热，就像上帝的火焰一样：我们在思想中是他的敌人，因为我们的邪恶行为。哥罗西书 1:21。我们天生是愤怒的继承人。基督从爱我们开始，我们从憎恨他开始。

2. The Father gave his only begotten Son for us: how many fathers and Elies will not let fall one rough word to all the sons and daughters they have for the Lord? God spared not his own Son, but gave him to the death for us all. Earthly fathers spare, clap their sons, servants, friends; magistrates, flattering pastors, their people in their blasphemies for him.
父亲为我们舍弃了他独生的儿子：有多少父亲和长老不会对他们所有的儿女说一句粗鲁的话？上帝没有爱惜自己的儿子，而是把他交给了死亡，为我们所有人而死。尘世的父亲会宽恕、拍打他们的儿子、仆人、朋友；官员、奉承的牧师会对他们的人民在亵渎上纵容。

3. Christ gave his soul to trouble, and to the horror of the second death for you: consult with your heart, if you have quit one lust for him. Christ laid aside his heaven for you; his whole heaven, his whole glory for you, and his Father's house: are you willing to part with an acre of earth, or house, and inheritance for him?
基督为你付出了自己的灵魂，承受了痛苦和第二次死亡的恐惧：请与你的内心商量，如果你已经为他放弃了一种欲望。基督为你放下了他的天堂；他的整个天堂，他的整个荣耀，以及他父亲的家：你愿意为他放弃一块土地、一座房子和继承吗？

4. In calling us out of the state of sin, to grace and glory: Oh! I must make this sad reckoning with Jesus Christ. Oh, Christ turneth his smiling face to me, in calling, inviting, obtesting, praying, that I would be reconciled to God: I turn my back to him; he openeth his breast and heart to us, and saith, friends, doves, come in and dwell in the holes of this rock; and we lift our heel against him. O what guilt is here, to scratch Christ's breast, when he willeth you to come, and lay head and heart on his breast? This unkindness to Christ's troubled soul, is more than sin; sin is but a transgression of the law. I grant it is an infinite but; but it is a transgression of both law and love, to spurn against the warm bowels of love, to spit on grace, on tenderness of infinite love. The white and ruddy, the fairest of heaven offereth to kiss black-moors on earth; they will not come near to him. It is a heart of flint, and adamant, that spitteth at evangelic love: law-love is love; evangelic love is more than love, it is the gold, the flour of Christ's wheat, and of his finest love. Cant. 5:6. I rose up to open to my Beloved, but my Beloved had withdrawn himself, and was gone; my soul passed away when he spake. There be two words here considerable, to prove how wounding are sins against the love of Christ. 1. My Beloved hath withdrawn himself; the text is, Vedodi hamak, and my Beloved hath turned about. Ari. Mont. circumjerat, Pagnin in the margin, verterat se, the old version, declinaverat. Christ being unwilling to remove, and wholly go away, he only turned aside, as Jer. 31:22. How long wilt thou go about, Tithhammakin, O thou backsliding daughter. This intimateth so much, as Christ taketh not a direct journey to go away, and leave his own children; only he goeth a little aside from the door of the soul, to testify he would gladly, with his soul come in. Now what ingratitude is it, to shut him violently away? 2. My soul was gone; the old version is, my soul melted at his speaking? Gnabar, my soul passed over, or went away; to remember his ravishing words it broke my life and made me die: (so is the word elsewhere used) that I remembered a world of love in him, when he knocked, saying, Open to me, my sister, my love, my dove; to sin against so great a bond as grace, must be the sin of sins, and amongst highest sins, as is clear, in these that sin against the Holy Ghost; then it must be impossible to give grace any thing, we but pay our debts to grace; we cannot give the debt of grace to grace in the whole sum.
在将我们从罪恶的状态中呼召到恩典和荣耀中时：哦！我必须与耶稣基督做这个悲伤的清算。哦，基督向我转过他微笑的脸，呼召、邀请、恳求、祈祷，要我与上帝和好：我却背过身去；他敞开他的胸怀和心灵对我们说，朋友们，鸽子们，进来住在这块磐石的洞穴里；而我们却抬起脚跟对抗他。哦，这里有多少罪过，当他希望你来，将头和心放在他的胸膛上时，却去抓伤基督的胸膛？这对基督困扰的灵魂的不友善，比罪更甚；罪只是违反了律法。我承认这是一个无限的但；但这是对律法和爱的违背，对无限爱的温暖腹部的蔑视，对恩典的唾弃。天堂中最白皙、红润、最美丽的人愿意亲吻地球上的黑人；他们却不靠近他。唾弃福音的爱是一颗硬如石头和金刚石的心；律法的爱是爱；福音的爱不仅仅是爱，它是基督麦子的金子，是他最美好的爱。雅歌 5:6。 我起来迎接我的爱人，但我的爱人已经离开了，他走了；他说话的时候，我的灵魂消失了。这里有两个词很重要，可以证明违背基督的爱是多么伤人。1. 我的爱人已经离开了；文中说，我的爱人转身离开了。亚里士多德·蒙特斯基解释说，他在周围转了一圈，帕格宁在旁注中说，他转身了，旧版本说，他转身了。基督不愿意离开，完全离开，他只是稍微转身，就像耶利米书 31:22 所说的那样。你要走多久呢，你这背道的女儿。这表明基督并不直接离开，抛弃自己的孩子；只是稍微离开灵魂的门口，以表明他愿意全心全意地进来。现在，把他强行关在外面是多么的不感激呢？2. 我的灵魂消失了；旧版本说，他说话的时候，我的灵魂融化了？ 我的灵魂经过了 Gnabar，或者离开了；为了记住他迷人的话语，它打破了我的生命并使我死去：（这个词在其他地方也被使用）我记得他身上有无尽的爱，当他敲门时，说：“为我开门，我的姐妹，我的爱人，我的鸽子。”违背如此伟大的恩典的约束，必定是最大的罪恶之一，就像那些违背圣灵的罪恶一样明显；那么，给予恩典任何东西必定是不可能的，我们只是向恩典偿还我们的债务；我们无法将恩典的债务全部归还给恩典。

Use 3. It cannot then be a sin so intrinsically, and of itself to be troubled in soul, if Christ was under soul-trouble, for sins imputed to him.
使用 3。如果基督因为被归咎于他的罪而在灵魂上受苦，那么灵魂的痛苦本身就不可能是一种如此本质的罪过。

Hence let me stay a little on these two; First, What a troubled conscience is: Secondly, What course the troubled in soul are to take in imitation of Christ. A soul troubled for sin must either be a soul feared and perplexed for the penal displeasure, wrath and indignation of God, or the eternal punishment of sin, as these come under the apprehension of the evil of punishment; or for sin as it saileth against the love of God, or for both. In any of these three respects, it is no sin to be soul-troubled for sin, upon these conditions: 1. That the soul be free of faithless doubting of God's love. Now Christ was free of this, he could not but have a fixed, entire, and never-broken confidence of his Father's eternal love. If we have any sin in our soul-trouble for sin, it is from unbelief, not from soul-trouble; if there be mud and clay in the streams, it is from the banks, not from the fountain. Or, 2. If the soul fear the ill of punishment, as the greatest ill, and as a greater than the ill of sin, there is more passion, than sound light in the fear; this could not be in Christ. The aversion of the Lord's heart, from the party in whom there is sin, either by real inherence, or by free imputation, and the indrawing of rays, and irradiations, and outflowings of divine love, is a high evil in a soul that hath any thing of the nature of a son in him: now there was much of a son in Christ, as a man's nature could be capable of; and the more of God that was in Christ, as the fulness, the boundless infinite sea of the Godhead, overflowed Christ all over the banks; then for Christ to be under a cloud, in regard of the outbreathings of eternal love, was, in a sort, most violent to Christ, as if he had been torn from himself: and therefore it behoved to be an extreme soul-trouble; Christ being deprived, in a manner, of himself, and of his only soul's substantial delight and paradise. And this could not be a sin, but an act of gracious soul-sorrow, that sin and hell intervened between the moon and the sun; the soul of Christ, and his Lord. The more of heaven in the soul, and the more of God, the want of God and of heaven is the greater hell. Suppose we, that the whole light in the body of the sun were utterly extinct, and that the sun were turned in a body as dark as the outside of a caldron, that should be a greater loss, than if an halfpenny candle were deprived of light. Christ had more to lose, than a world of millions of angels. Imagine a creature of as much angelic capacity, as ten thousand times ten thousand of angels, all contemperated in one; if this glorious angel were filled, according to his capacity, with the highest and most pure and refined glory of heaven; and again were immediately stript naked of all this glory, and then plunged into the depth and heart of hell, and of a lake of more than hell's ordinary temper, of fire and brimstone; or suppose God should add millions of degrees of more pure and unmixed wrath and curses, this angel's soul must be more troubled than we can easily apprehend; yet this is but a comparison below the thing: but the Lord Jesus, in whose person, heaven in the highest degree was carried about with him, being thrown down from the top of so high a glory, to a sad and fearful condition, an agony, and sweating of blood, (God knows the cause) that shouting and tears of this low condition, drew out that saddest complaint, My God, my God, why hast thou forsaken me? His loss must be incomparably more than all we can say in these shadows.
因此，让我稍微谈谈这两个问题：首先，什么是烦恼的良心；其次，灵魂烦恼的人应该如何效仿基督的方式。一个为罪而烦恼的灵魂必须要么是因为对上帝的惩罚、愤怒和愤慨感到恐惧和困惑，要么是因为罪的永恒惩罚，因为这些都是罪恶惩罚的恶果；或者是因为罪违背了上帝的爱，或者两者兼而有之。在这三个方面，为罪而烦恼的灵魂并不是罪过，前提是：1. 灵魂不要怀疑上帝的爱。基督没有这个问题，他对父神的永恒爱有着坚定、完整且永不动摇的信心。如果我们为罪而烦恼的灵魂中有任何罪恶，那是因为不信，而不是因为烦恼；如果溪流中有泥沙和泥浆，那是因为河岸，而不是因为泉水。或者，2. 如果灵魂害怕惩罚，将其视为最大的祸害，比罪的祸害更大，那么这种恐惧就是情感多于理智；基督是不会有这种情感的。 主的心灵厌恶那些有罪恶的人，无论是实际存在的罪恶，还是自由归咎，神圣爱的光芒、辐射和流露的吸引是灵魂中的一种严重的邪恶，其中有一些儿子的本质：现在基督有很多儿子的本质，就像一个人的本质所能容纳的那样；基督里有更多的上帝，就像上帝的丰满，无边无际的海洋，涌过基督的所有边界；所以对基督来说，被云遮蔽，无法呼吸永恒的爱，就像他被撕裂了一样，这必然是一种极端的灵魂痛苦；基督在某种程度上被剥夺了自己，剥夺了他唯一的灵魂实质的喜悦和天堂。这不可能是一种罪恶，而是一种仁慈的灵魂悲伤的行为，罪恶和地狱介于月亮和太阳之间；基督的灵魂和他的主。灵魂中有更多的天堂和上帝，对上帝和天堂的渴望就越大。 假设我们假设太阳体内的全部光亮完全熄灭，太阳变成一个像锅外面一样黑暗的物体，那将是一个比一个半便士蜡烛失去光亮更大的损失。基督失去的比亿万天使的世界还要多。 想象一种拥有天使能力的生物，相当于成千上万个天使的能力，全部融合在一起；如果这个光辉的天使根据他的能力，被充满了最高纯净、精炼的天堂荣耀；然后又立即被剥夺了所有的荣耀，被投入到比地狱更深、更炽热的火与硫磺之湖中；或者假设上帝再增加数百万倍更纯净、更无杂质的愤怒和诅咒，这个天使的灵魂必定比我们所能理解的更加痛苦；然而这只是一个比喻，远远无法描述真实情况：然而主耶稣，他的人格中携带着天堂最高程度的荣耀，被从如此高的荣耀之巅摔落到一个悲伤而可怕的状态，经历了极度的痛苦和流血的苦难（只有上帝知道原因），这种低谷状态的呼喊和眼泪引发了那最悲伤的抱怨：“我的神，我的神，你为什么离弃我？”他的损失必定是我们在这些阴影中所能言说的无法比拟的。

This sheweth the cause, why there is not among troubles any so grievous, as the want of the presence of God, to a soul fattened and feasted with the continual marrow and fatness of the Lord's house. No such complaints read you, so bitter, so pathetic, and coming from deeper sense, than the want of the sense of Christ's love. It is broken bones, and a dried-up body to David; it is bitter weeping and crying, like the chattering of a crane to Hezekiah; it is more than strangling, and brings Job to pray, he had been buried in the womb of his mother, or that he had never been born, or his mother had been always great with him; it is swooning, and the soul's departure out of the body, sickness and death to the spouse, Cant. 5:5, 6, 8. It is hell and distraction to Heman, Psal. 88:15. It is to Jeremiah the cursing of the messenger that brought tidings to his father, That a man child was born, and a wishing that he never had being nor life. It is death to part the lover from the beloved; and the stronger love be, the death is the more death.
这显示了在麻烦中为何没有比神的存在缺失更痛苦的事情，对一颗充满了主宰之庙的骨髓和脂肪，以及不断享受神的存在的灵魂，从没有比对基督之爱的感觉的渴望更苦涩、更悲哀、更深刻的抱怨。对大卫来说，这是骨头折断和身体干涸；对希西家来说，这是苦涩的哭泣和尖厉的呼喊，就像鹤的叫声；这比勒死更残酷，使约伯祈求，他宁愿在母亲的腹中埋葬，或者他从未出生，或者他的母亲一直怀着他；这是昏厥，是灵魂离开身体，对配偶来说是疾病和死亡（雅歌 5：5，6，8）；对希幔来说，这是地狱和疯狂（诗篇 88：15）；对耶利米来说，这是对给他父亲带来报讯的信使的咒骂，报信者说男孩出生了，他却希望这个孩子从未存在过。将恋人与所爱的人分离是一种死亡；人爱得越深，死亡便愈加严重。

But in all that we have yet said, Christ's greatest soul-trouble as a Son (for that he was essentially) was, in that his holy soul was sadded and made heavy even to death, for sin, as sin, and as contrary to his Father's love. The elect sinned against the Lord, not looking to him, as either Lord or Father; but Christ paid full dear for sin; eyeing God as Lord, as Father. We look neither to Lord, to law, nor to love, when we sin; Christ looked to all three, when he satisfied for sin. Christ did more than pay our debts; it was a sum above price that he gave for us; it is a great question, yea out of all question, if all mankind redeemed came near to the worth, to the goodly price given for us.
但在我们所说的一切中，基督作为一个儿子（因为他本质上是如此），他最大的灵魂困扰是，他的圣洁的灵魂因为罪而变得悲伤和沉重，因为罪是与他父爱相对立的。选民们得罪了主，不将他看作主或父；但基督为罪付出了巨大的代价；他将上帝视为主，视为父。当我们犯罪时，我们既不顾主，也不顾律法，也不顾爱；但基督为罪赎罪时，他顾及了这三者。基督所做的不仅仅是偿还我们的债务；他为我们付出了无价之宝；这是一个重要的问题，甚至是毫无疑问的问题，是否所有被救赎的人类都能接近为我们付出的价值和美好的代价。

So, according to the sense of any happiness, so must the soul-trouble for the loss of that happiness be, in due proportion. First, As we love, so is sorrow for the loss of what we love. Jacob would not have mourned so, for the loss of a servant, as of his son Joseph. Now, no man enjoying God could have a more quick and vigorous sense of the enjoyed Godhead, than Christ; so his apprehension and vision of God must have been strong. 2. Because the union with the Godhead, and communion of fulness of grace from the womb, must add to his natural faculties, a great edge of sense; his soul, and the faculties thereof, were never blunted with sin; and the larger the vessel be, the fulness must be the greater: what, or who of the highest seraphims, or dominions, or principalities, among angels, had so large and capacious a spirit, to contain the fulness of God, as Christ had? When Solomon's heart was larger than the sand on the sea-shore, and he was but a shadow of such a soul as was to dwell personally with the fulness of the Godhead bodily; O how capacious and wide must the heart of the true Solomon be! It being to contain many seas and rivers of wisdom, love, joy, goodness, mercy, above millions of sands, in millions of sea-shores. What bowels of compassion and love, of meekness, gentleness, of free grace must be in him? Since all the thousands of elected souls sat in these bowels, and were in his heart, to die, and live with him; and withal, since in his heart was the love of God in the highest. Love must make a strong impression in the heart of Christ; and the stronger, purer, and more vigorous that Christ's intellectuals are, the deeper his holy thoughts and pure apprehensions were, and more steeled with fulness of grace; his fruition, sense, joy, and love of God, must be the more elevated above what angels and men are capable of. Hence it must follow, that Christ was plunged in an uncouth, and new world of extreme sorrow, even to the death, when this strong love was eclipsed. Imagine, that for one spring and summer-season, that all the light, heat, motion, vigour, influence of life, should retire into the body of the sun, and remain there; what darkness, deadness, withering should be upon flowers, herbs, trees, mountains, valleys, beasts, birds, and all things living and moving on the earth? Then, what wonder, that Christ's soul was extremely troubled? His blessed sun was now down, his spring and summer gone; his Father a forsaking God, was a new world to him. And I shall not believe, that this complaint came from any error of judgment, or mistakes or groundless jealousies of the love of God: as his Father could not at any time hate him; so neither could he at this time, actu secundo, let out the sweet fruits of his love: the cause of the former is the nature of God, as the ground of the latter is a dispensation above the capacity of the reason of men or angels. We may then conclude, that Jesus Christ's soul-trouble, as it was rational, and extremely penal, so also it was sinless, and innocent. Seldom have we soul-trouble sinless but it is by accident of the way; for our passions can hardly rise in their extremity, (except when God is their only object) but they go over score, yet soul-trouble intrinsically is not a sin.
所以，根据任何幸福的感觉，失去那种幸福的灵魂痛苦也必须相应地存在。首先，我们爱的程度决定了我们对所爱之物失去的悲伤程度。雅各布失去一个仆人时不会像失去儿子约瑟夫那样悲痛。现在，没有人能够享受上帝的快乐比基督更加敏锐和强烈；因此，他对上帝的理解和观察必定是强烈的。其次，与上帝的合一和从胎中得到的恩典的交流必定增加了他的天赋的感知力；他的灵魂及其能力从未因罪而迟钝；容器越大，充满的东西就越多：在天使中，最高的撒拉弗、执政者或元首中，有谁能像基督一样拥有如此宽广的灵魂，能够容纳上帝的丰满？当所罗门的心比海滩上的沙子还要宽广时，他只是一个与上帝的丰满亲自同住的灵魂的影子；哦，真正所罗门的心有多么宽广和广阔！ 它包含了许多智慧、爱、喜悦、善良和怜悯的海洋和河流，比沙滩上的沙粒还要多。他内心必定充满了怜悯和爱心，温柔和柔和，自由的恩典。因为所有被选中的灵魂都坐在这些怀抱中，与他一同死去，与他一同生活；而且，因为他的心中充满了至高上帝的爱。爱必定在基督的心中产生强烈的印象；而基督的智慧越强大、纯洁和有力，他的圣洁思想和纯净理解就越深，充满了恩典的力量；他对上帝的享受、感知、喜悦和爱必定比天使和人类所能达到的更高。因此，当这种强烈的爱被遮蔽时，基督必定陷入了一个陌生而新的极度悲伤的世界，甚至走向了死亡。 想象一下，一个春夏季节，所有的光明、热量、运动、活力和生命的影响都退入太阳的身体，并且留在那里；那么花朵、草药、树木、山脉、山谷、野兽、鸟类和地球上所有生物和运动的事物将会有多么黑暗、死寂和枯萎？那么，基督的灵魂为何如此痛苦也就不足为奇了。他祝福的太阳已经落下，他的春夏已经过去；他的父神成了一个抛弃他的神，对他来说是一个全新的世界。我不相信这样的抱怨来自于任何判断错误、误解或无根据的对上帝的爱的嫉妒：因为他的父神从来不会憎恨他，所以在这个时候，他也不会释放出他甜蜜的爱的果实。前者的原因是上帝的本性，而后者的原因是一种超越人类或天使理性能力的安排。因此，我们可以得出结论，耶稣基督的灵魂痛苦既是理性的，极其惩罚性的，同时也是无罪的和无辜的。 我们很少有无罪灵魂烦恼，但这是道路上的偶然事件；因为我们的激情很难达到它们的极端（除非上帝是它们唯一的对象），但灵魂烦恼本质上并不是一种罪过。

Then to be troubled for sin, tho' the person be fully persuaded of pardon, is neither sin, nor inconsistent with the state of a justified person; nor is it any act of unbelief, as Antinomians falsely suppose. For, (1.) To be in soul-trouble for sin (which cannot, to the perfect knowledge of the person troubled, eternally condemn) was in Jesus Christ; in whom there was no spot of sin. And Antinomians say, sin remaining sin essentially, must have a condemnatory power; so as 'tis impossible to separate the condemnatory power of the law, from the mandatory and commanding power of the law. (2.) Because, as to abstain from sin, as it offendeth against the love of God shewing mercy, rather than the law of God inflicting wrath, is spiritual obedience; so also to be troubled in soul for sin, committed by a justified person, against so many sweet bonds of free love and grace, is a sanctified and gracious sorrow and trouble of soul. (3.) To be troubled for sin, as offensive to our heavenly Father, and against the sweetness of free grace and tender love, includeth no act of unbelief, nor that the justified and pardoned sinner, thus troubled, is not pardoned, or that he feareth eternal wrath, (as Antinomians imagine) no more than a son's grief of mind for offending a tender-hearted father, can infer, that this grief doth conclude this son under a condition of doubting of his state of sonship or filiation, or a fearing he be disinherited. We may fear the Lord and his goodness, Hos. 3:5 as well as we fear his eternal displeasure. (4.) Sanctified soul-trouble is a fouly commotion and agony of spirit, for trampling under feet tender love, spurning and kicking against the lovely warmness of the flowings of the blood of atonement; checks, and love-terrors, or love-fevers, that Christ's princely head was wet with the night-rain, while he was kept out of his own house, and suffered to lodge in the streets; and fear that the Beloved withdraw himself, and go seek his lodging elsewhere, as Cant. 5:4, 5; Psal. 5:9, 10 and that the Lord cover himself with a cloud, and return to his place, and the influence of the rays and beams of love be suspended; are sweet expressions of filial bowels, and tenderness of love to Christ.
那么，为罪而感到困扰，即使这个人完全确信已经得到赦免，既不是罪，也不与称义的状态相矛盾；也不是不信的行为，这是安提名派错误地认为的。因为，（1.）为罪感到灵魂的烦恼（这在困扰的人的完全认知里不会永远定罪）在耶稣基督身上也有；而他的身上没有一点罪过。安提名派认为，罪虽然作为罪本质上仍然存在，但必须具有定罪的力量；因此不可能将律法的定罪力量与律法的命令力量分开。（2.）因为，避免罪过，因为它违背上帝施怜悯的爱，而不是违背上帝施忿怒的律法，这是属灵的顺从；同样地，为已经称义的人所犯的罪感到灵魂的困扰，违背了那么多甜蜜的自由之爱和恩典的紧密联系，这是一种经过成圣和恩典的悲伤和困扰（3.）) 为了罪而烦恼，因为这冒犯了我们的天父，违背了自由恩典和温柔爱的甜蜜，不包括不信的行为，也不意味着被称义和赦免的罪人，因此而烦恼，就没有被赦免，或者他害怕永恒的愤怒（正如安提法派所想象的那样），就像一个儿子因冒犯一个心地善良的父亲而感到痛苦一样，不能推断出这种痛苦意味着这个儿子对自己的儿子身份或继承权产生了怀疑，或者害怕被剥夺继承权。我们既可以敬畏主和他的恩慈，同样也可以敬畏他的永恒不悦。（4）经过圣化的灵魂的痛苦是一种对践踏温柔爱的激烈动荡和痛苦，对踩踏和反抗赎罪之血温暖流动的可爱之处；对基督王者头上的责备、爱的恐惧或爱的狂热，当他被夜雨淋湿时，他被拒之门外，被迫在街上过夜；害怕心爱的人离开自己，去别处寻找住处，如《雅歌》5:4,5；《诗篇》 5:9, 10 并且主用云彩遮盖自己，回到自己的位置，爱的光芒和光束的影响被暂停；这些都是对基督的子女般的怜悯和爱的甜蜜表达。

Libertines imagine, if the hazard and fear of hell be removed, there is no more place for fear, soul-trouble, or confession: therefore they teach, That there is no assurance true and right, unless it be without fear and doubting. 2. That to call in question whether God be my dear Father, after, or upon the commission of some heinous sins (as murder, incest, &c. doth prove a man to be under the covenant of works. (3.) That a man must be so far from being troubled for sin, that be must take no notice of his sin, nor of his repentance. Yea, Dr. Crisp. vol. 3. serm. 1. page 20, 21, 22 saith, There was no cause why Paul (Rom. 7) should fear sin, or a body of death; because in that place Paul doth (saith he) personate a scrupulous spirit, and doth not speak out of his own present case, as it was at this time, when he speaks it; but speaks it in the person of another, yet a believer: and my reason is, Paul in respect of his own person, what became of his sin, was already resolved, chap. 8:1. There is now no condemnation, &c. He knew his sins were pardoned, and that they could not hurt him.
放荡者们想象一下，如果地狱的危险和恐惧被消除，就没有了恐惧、灵魂的困扰或忏悔的地方：因此他们教导说，除非没有恐惧和怀疑，否则没有真正正确的保证。2. 在犯下一些严重罪行（如谋杀、乱伦等）之后或之时，质疑上帝是否是我的亲父，证明一个人处于行为契约之下。（3. 一个人必须远离为罪而烦恼，他必须对自己的罪行和悔改不予理会。是的，克里斯普博士在第三卷第一篇第 20、21、22 页上说，保罗（罗马书 7 章）没有理由害怕罪恶或死亡的身体；因为在那个地方，保罗（他说）扮演了一个多疑的精神的角色，并不是根据他自己目前的情况说的，而是以另一个人的身份说的，但他仍然是一个信徒：我的理由是，保罗在自己的人身上，他的罪恶已经解决了，第 8 章 1 节。现在没有定罪，等等。他知道他的罪已经被赦免，它们不能伤害他。

Answ. Observe, that Arminius, as also of old, Pelagius, exponed, Rom. 7 de semi regenito, of a half renewed man, in whom sense, which inclines to venial sins, fights with reason; that so the full and perfectly renewed man might seem to be able to keep the law, and be free of all mortal sin. And Crisp doth here manifestly free the justified man of all sin: why? because he is pardoned. So then, there is no battle between the flesh and the spirit in the justified man, by the Antinominian way to heaven; which, on the flesh's part, that lusteth against the spirit, deserveth the name of sin, or a breach of the law. Only 'tis Asinus meus qui peccat, non ego; as the old Libertines in Calvin's time said, The flesh does the sin, not the man; for the man is under no law, and so cannot sin. But that Paul, Rom. 7 speaks in the person of a scrupulous and troubled conscience, not as 'tis the common case of all the regenerate, in whom sin dwells, is a soul and fleshly untruth. (1.) To be carnal in part, as verse 14 to do what we allow not, to do what we would not, and what we hate to do, is the common case, not peculiar to a troubled conscience only, but to all the saints, Gal. 5:17 (2.) Paul speaketh not of believing, as he must do, if he speaks only of a scrupulous and doubting conscience; but he speaketh of κατεργάζεαδαι ποιειν θέλω of working, verse 15 doing, 17, 18 willing, 15, 19 not of believing only, or doubting: now, it is not like the apostle does personate a scrupulous soul, of whom he insinuates no such thing. (3.) A scrupulous and troubled conscience will never yield, so long as he is in that condition, that he does any good, or that he belongs to God; as is clear, Psal. 88; Psal. 38; Psal. 77:1, 2, 3, 4, &c. But Paul in this case yieldeth, he does good, hates evil, delights in the law of the Lord in the inner man; hath a desire to do good; hath a law in his mind that resisteth the motions of the flesh. (4.) Yea, the apostle then had no cause to fear the body of sin, or to judge himself wretched; this was his unbelief, and there was no ground of his fear, because he was pardoned; he knew that he was freed from condemnation. It was then Paul's sin, and is the sinful scrupulosity of unbelievers, to say, being once justified, "Sin dwells in me, and there is a law in my members, rebelling against the law of my mind, and bringing me into captivity unto the law of sin; and I am carnal, and sold under sin; and I do evil, even that which I hate;" for all these are lies, and speeches of unbelief: the justified man sinneth not, his heart is clean, he doth nothing against a law. But I well remember, that our divines, and particularly Chemnitius, Calvin, Beza, prove against Papists, that concupiscence is sin after baptism, even in the regenerate; and it is called eleven or twelve times with the name of sin, Rom. chapters 6; 7; 8. And they teach that of Augustine as a truth, Inest non ut non sit, sed ut non imputetur. So we may use all these arguments against Libertines, to prove we are, even being justified, such as can sin, and do transgress the law; and therefore ought to confess these sins, be troubled in conscience for them, complain and sigh in our fetters, tho' we know that we are justified and freed from the guilt of sin, and the obligation to eternal wrath. But sin is one thing, and the obligation to eternal wrath is another thing: Antinomians confound them, and so mistake grossly the nature of sin, and of the law, and of justification. Some impudently go so far on, that they teach, "That believers are to be troubled in heart for nothing that befals them, either in sin, or in affliction." If their meaning were, that they should not doubtingly, and from the principle of unbelief, call in question their once sealed justification, we should not oppose such a tenet; but their reasons do conclude, "That we should no more be shaken in mind with sin, than with afflictions, and the punishment of sin;" and that, notwithstanding of the highest provocation we are guilty of, we are always to rejoice, to feast on the consolations of Christ, 1. "Because trouble for sin ariseth from ignorance or unbelief; that believers understand not the work of God for them, in the three persons; the Father's everlasting decree about them; the Son's union with them, and headship to them, his merits and intercession; the Holy Spirit's inhabitation in them, and his office toward them, to work all their works for them, till he make them meet for glory. 2. Because such trouble is troublesome to God's heart, as a friend's trouble is to his friends; but especially, because the spirit of bondage never returns again to the justified," Rom. 8:15. But I crave leave to clear our doctrine, touching soul-trouble for sin in the justified person.
请注意，阿尔米尼乌斯和古代的佩拉吉乌斯都解释了罗马书 7 章关于半重生人的问题，即感官倾向于轻微罪恶，与理性作斗争；这样，完全和完全重生的人似乎能够遵守律法，并摆脱一切致命的罪恶。而克里斯普在这里明显地将被称义的人从所有的罪恶中解脱出来：为什么？因为他得到了赦免。因此，在通往天堂的反法定主义方式中，被称义的人内心没有肉体和灵性之间的斗争；肉体一方对抗灵性的欲望被认为是罪恶或违反律法。只是“我的驴犯了罪，不是我犯了罪”（就像加尔文时代的古老自由派所说的那样）；因为人不受律法约束，所以不能犯罪。但是，保罗在罗马书 7 章中所说的是一个疑虑和困扰的良心的人的角度，并不是所有重生者的普遍情况，其中罪恶存在于灵魂和肉体中，这是一个虚假的说法。（1.）在某种程度上属肉体，就像第 14 节所说的我们不允许的事情，我们不想做的事情，我们讨厌做的事情，这是普遍的情况，不仅仅是困扰的良心，而是所有圣徒的情况，加拉太书 5:17（2.保罗并非谈论相信的问题，如果他只是谈论一个敏感而怀疑的良心，他必须这样做；但他谈论的是κατεργάζεαδαι ποιειν θέλω即行动，15 节的行动，17、18 节的意愿，15、19 节不仅是相信或怀疑，现在，使徒并不像是扮演一个敏感的灵魂，暗示他没有这样的事情。（3）一个敏感和烦恼的良心永远不会屈服，只要他处于这种情况下，他不会做任何好事，或者说他属于上帝，正如明显的，赛 88；赛 38；赛 77：1、2、3、4 等。但是保罗在这种情况下屈服了，他做了好事，憎恶恶行，以内在人的法律为乐；他渴望行善；他心中有一条法律来抵制肉体的行动。（4）是的，使徒当时没有理由害怕罪的身体，也没有理由判断自己是可怜的；这是他的不信，他没有害怕的基础，因为他得到了赦免；他知道他已经被释放了定罪。 这是保罗的罪过，也是不信者的罪恶拘谨，一旦被称义，就说：“罪住在我里面，我肢体中有一条律，与我心中的律相争，把我掳去，叫我附从罪的律。”“我是属肉体的，是卖给罪的。”“我所愿意的善，我反而不行；我所不愿意的恶，我倒去行。”因为这些都是谎言，是不信的言论：被称义的人不犯罪，他的心是洁净的，他不违背任何律法。但我清楚地记得，我们的神学家，特别是凯尔文、贝扎，反驳天主教徒，证明在洗礼后，即使在重生的人中，贪欲仍然是罪恶；在罗马书第 6、7、8 章中，它被称为罪恶十一到十二次。他们教导奥古斯丁的话是真理：“存在不是为了不犯罪，而是为了不算罪。”因此，我们可以用所有这些论据来反驳自由主义者，证明我们即使被称义，也是会犯罪、违背律法的人；因此，我们应该承认这些罪过，为此而烦恼，为此而在良心上感到困扰，为此而抱怨和叹息，尽管我们知道我们已经被称义，摆脱了罪的罪恶和永恒愤怒的义务。 但罪恶是一回事，而永恒愤怒的义务是另一回事：反法定主义者混淆了它们，因此严重误解了罪恶、律法和称义的本质。一些人厚颜无耻地走得太远，他们教导说，“信徒对于发生在他们身上的罪恶或苦难不应该感到心烦。”如果他们的意思是，他们不应该怀疑地、出于不信的原则，对他们一次封印的称义提出质疑，我们不会反对这样的观点；但他们的理由得出的结论是，“我们对罪恶的动摇不应该比对苦难和罪恶的惩罚更大”，并且，尽管我们犯下了最严重的挑衅，我们总是要欢喜，享受基督的安慰，1. “因为对罪恶的困扰源于无知或不信；信徒不理解上帝在三位一体中为他们所做的工作，关于他们的父亲的永恒旨意；关于他们的儿子与他们的联合，以及他对他们的首领地位，他的功德和代祷；关于圣灵在他们中的居住，以及他对他们的职责，为他们完成一切工作，直到他使他们配得上荣耀。2. 因为这样的困扰对上帝的心来说很烦恼，就像朋友的困扰对朋友一样；尤其是因为奴仆的心灵再也不会返回到被称义的人身上，（罗马书 8:15）。但我请求允许我澄清我们关于被称义的人因罪而痛苦的教义。

Asser. 1. No doubting, no perplexity of unbelief, de jure, ought to perplex the soul once justified and pardoned. 1. Because the patent and writs of unchangeable purpose to save the elect, and the subscribed and resolved-upon act of atonement and free redemption in Christ standeth uncancelled and firm, being once received by faith; the justified soul ought not so to be troubled for sin, as to misjudge the Lord's bypast work of saving grace. 1. Because the believer, once justified, is to believe remission of sins, and a paid ransom: if now he should believe the writs once signed, were cancelled again, he were obliged to believe things contradictory. 2. To believe that the Lord is changed, and off and on, in his free love and eternal purposes, is a great slandering of the Almighty. 3. The church, Psal. 77 acknowledgeth such misjudging of God to be the soul's infirmity, Psal. 77:10. "I said, this is my infirmity."
亚谢尔。1. 一旦被称义和赦免的灵魂，不应该有任何怀疑、不信的困惑，从法律上讲。1. 因为拯救选民的不变目的的专利和文书，以及基督中的赎罪和自由救赎的决心和决定行为，一旦被信仰接受，就不会被取消，而是坚定不移的；被称义的灵魂不应该因为罪而困扰，以至于误判主过去的拯救恩典的工作。1. 因为一旦被称义的信徒，就应该相信罪得赦免和已付的赎价：如果现在他应该相信一旦签署的文书又被取消了，他就被迫相信相互矛盾的事情。2. 相信主在他的自由之爱和永恒目的上是变化的，是对全能者的大毁谤。3. 教会在诗篇 77 中承认这种对上帝的误判是灵魂的软弱，诗篇 77:10：“我说，这是我的软弱。”

Asser. 2. Yet, de facto, David "a man according to God's heart," 1 Sam. 12:12, 13 fell in an old fever, a sit of the disease of the spirit of bondage, Psal. 32:3. "When I kept silence, my bones waxed old, thro' my roaring all the day long." Ver. 4. "For day and night thy hand was heavy upon me, my moisture is turned into the drought of summer." So the church in Asaph's words, Psal. 77:2. "My sore ran in the night, and ceased not:" either his hand was bedewed with tears in the night, as the Hebrew beareth: or a boil of unbelief broke upon me in the night, and slacked not. Ver. 7. "Will the Lord cast off for ever? will he be merciful no more?" Then faith and doubting both may as well be in the soul, with the life of God, as health and sickness in one body at sundry times; and it is no argument at all of no spiritual assurance, and of a soul under the law or covenant of works, to doubt: as sickness argueth life, no dead corpse is capable of sickness, or blindness; these are infirmities that neighbour with life: so doubting, with sorrow, because the poor soul cannot, in that exigence, believe, is of kin to the life of God: the life of Jesus hath infirmities, kindly to it, as some diseases are hereditary to such a family. 2. The habit or state of unbelief is one thing, and doubtings and love-jealousies is another thing. Our love to Christ is sickly, crazy, and full of jealousies and suspicions. Temptations make false reports of Christ, and we easily believe them. Jealousies argue love, and the strongest of loves, even marriage-love. 3. By this, all acts of unbelief in souls once justified, and sanctified, should be impossible. Why, then the Lord's disciples had no faith, when Christ said to them, "Why doubt ye, O ye of little faith?" It haply may be answered, that the disciples, Mat. 8 doubted not of their sonship, but of the Lord's particular care in bringing them to shore in a great sea storm. To which I answer, its most true, they then feared bodily, not, directly, soul shipwreck; but if it was sinful doubting, of Christ's care of them, Master, carest thou not for us? the point is concluded, that doubting of Christ's care and love may well infer, a soul is not utterly void of faith, that is in a doubting condition. 4. The morning dawning of light, is light; the first springing of the child in the belly, is a motion of life; the least warnings of Christ's breathings is the heat of life: when the pulse of Christ new-framed in the soul moveth most weakly, the new birth is not dead; the very swooning of the love of Christ cannot be incident to a buried man. 5. When Christ rebuketh little faith and doubting, he supposeth faith: he who is but a sinking, and crieth to Christ, is not drowned as yet. 6. The disciples' prayer, Lord, increase our faith; Christ's praying that the faith of the saints, when they are winnowed, may not fail; the exhortation to be strong in the Lord, and in the power of his might, prove the saints' faith may be at a stand, and may stagger and slide. 7. The various conditions of the saints; now its full moon, again no moon-light at all, but a dark eclipse; evidenceth this truth. The believer hath flowings of strong acts of faith, joy, love; supernatural passions of grace arising to an high spring-tide, above the banks and ordinary coasts; and again, a low ground-ebb. The condition of ebbings and flowings, in full manifestations and divine raptures of another world, when the wind bloweth right from heaven, and the breach of Jesus Christ's mouth and of sad absence, runneth through the Song of Solomon, the book of Psalms, the book of Job, as threads through a web of silk, and veins that are the strings and spouts carrying blood through all the body, less or more.
然而，实际上，大卫“是合乎上帝心的人”（撒母耳记上 12:12,13），却陷入了一场旧病的发作，一种心灵奴役的疾病（诗篇 32:3）。“我闭口不言，我的骨头因我天天的唉哼而衰败。”（诗篇 32:4）“因为你的手昼夜加重在我身上，我的精力消耗如同夏天的干旱。”（诗篇 32:4）正如亚萨在诗篇 77:2 中所说的教会，“我的痛苦在夜间持续不断。”要么他的手在夜间被泪水打湿，正如希伯来文所表达的，要么是不信的疮在夜间爆发，不停地流淌。（诗篇 77:2）“主会永远丢弃吗？他再也不会怜悯吗？”（诗篇 77:7）那么，信仰和怀疑都可能存在于灵魂中，就像上帝的生命中存在着健康和疾病一样；怀疑并不意味着没有属灵的确据，或者灵魂处于律法或行为契约之下：就像疾病证明了生命一样，没有死尸能够生病或失明；这些都是与生命相邻的弱点：所以，因为可怜的灵魂在那种困境中无法相信，所以怀疑和悲伤是与上帝的生命有亲缘关系的：耶稣的生命有其固有的弱点，就像某些疾病是遗传给这样一个家族一样。2. 不信的习惯或状态是一回事，怀疑和爱的嫉妒是另一回事。我们对基督的爱是病态的、疯狂的，充满嫉妒和猜疑。诱惑对基督进行虚假报道，而我们很容易相信。嫉妒证明了爱，甚至是最强烈的爱，即婚姻之爱。3. 因此，一旦被称义和成圣的灵魂中的所有不信行为都应该是不可能的。那么，当基督对门徒说：“你们为什么怀疑，你们这小信的人？”时，主的门徒们可能没有信心。 8. 他们怀疑的不是自己的儿子身份，而是主在大海风暴中将他们带到岸边的特别关怀。对此我回答，这是最真实的，他们当时害怕的是身体上的，而不是直接的灵魂失航；但如果怀疑基督对他们的关怀是罪恶的，主啊，你不关心我们吗？这一点得出结论，怀疑基督的关怀和爱可能暗示着一个灵魂并不完全缺乏信仰，而是处于怀疑的状态。 4. 清晨的曙光是光明的；胎儿的第一次动作是生命的迹象；基督的呼吸的最微弱的警示是生命的热度：当基督在灵魂中新形成的脉搏最微弱地运动时，新生命并没有死亡；基督的爱的昏厥绝不会发生在一个被埋葬的人身上。 5. 当基督责备小信心和怀疑时，他假设有信心：那些只是在下沉并向基督呼喊的人还没有被淹死。 6. 门徒的祷告，主啊，增加我们的信心；基督祈祷圣徒在被筛选时，信心不至于失败；劝告要在主里刚强，倚靠他的大能，证明圣徒的信心可能停滞不前，摇摆不定。7. 圣徒们的不同状态；有时是满月，有时则完全没有月光，而是黑暗的日食；这表明了这个真理。信徒有强烈的信心、喜乐、爱的流动；恩典的超自然激情涌向高潮，超越了常规的界限和岸边；然后又回到低谷。在完全展示和神圣狂喜的时候，有时风从天堂吹来，耶稣基督口中的破口和悲伤的离别贯穿了《雅歌》、《诗篇》、《约伯记》，就像丝绸的纱线和血管贯穿全身，或多或少地输送着血液。

Asser. 3. The justified soul once pardoned, receiveth never the spirit of bondage, Rom. 8:15 to fear again, eternal wrath; that is, this spirit in the intension of the habit, such as was at the first conversion, when there was not a grain of faith; doth never return, nor is it consistent with the spirit of adoption. Yet happily it may be a question, if a convert brought in with much sweetness, and quietness of spirit, shall fall in some heinous sin, like the adultery and murther of David, have not greater vexation of spirit, than at his first conversion, but more supernatural.
3.称义的灵魂一经蒙赦免，就永不再领受奴仆的心灵，以至再次惧怕永恒的忿怒；那就是说，这种心灵在固有本质上，即使在首次归向之时并无一粒信心时，也永不会再来临，也与蒙养子之灵不相容。然而，或许可以提出一个问题：如果一个归向者带有很多甜美与心灵的平静，却因一些罪行，如大卫的通奸与谋杀，而感到比首次归向时更大的烦恼，但这是更加超自然的。

But yet this must stand as a condemned error, which (a) Libertines do hold, That frequency or length of holy duties, or trouble of conscience for neglect thereof, are all signs of one under a covenant of works. And that which another (b) of that way, saith in a dangerous medicine for wounded souls. Where there is no law, (as there is none in, or over the justified soul) there is no transgression; and where there is no transgression, there is no trouble for sin, all trouble arising from the obligement of the law, which demandeth a satisfaction of the soul, for the breach of it, and such satisfaction as the soul knows it cannot give, and there by remains unquiet; like a debtor that hath nothing to pay, and the law too, being naturally in the soul, as the apostle saith, the conscience accusing, or else excusing; it is no marvel, that such souls should be troubled for sin, and unpacified, the law having such a party, and engagement already within them; which holding an agreement with the law, in tables and letters of stone, must needs work strongly upon the spirits of such as are but faintly and weakly enlightened, and are not furnished with gospel enough to answer the indictments, the convictions, the terrors, the curses which the law brings. And a third, (c) And indeed, God's people (saith he) need more joys after sins, than after afflictions, because they are more cast down by them; and therefore God useth sins, as means by which he leads in his joys into them in this world, and also in the world to come, their sins yield them great joys: indeed, in some respects, they shall joy most at the last day, who have sinned least; but in other respect, they have most joy, who have sinned most; (for sin they little or much they all shall enter into joy at last,) &c.
但是这必须被视为一种被谴责的错误，（a）自由派持有这种观点，即频繁或长时间地履行圣职职责，或因忽视而感到良心不安，都是一个人处于契约工作状态的迹象。而另一个（b）持有这种观点的人则说，这是对受伤的灵魂的一种危险的药物。 在没有法律的地方（如在被称义的灵魂中），就没有违法行为；而在没有违法行为的地方，罪恶也没有困扰，所有的困扰都源于法律的要求，即对灵魂的违反行为要求满足，并且灵魂知道自己无法给予这样的满足，因此保持不安；就像一个没有还款能力的债务人，而且法律也存在于灵魂中，正如使徒所说，良心在控告或者辩解；难怪这样的灵魂会为罪恶而困扰，无法得到平息，因为法律已经在他们内心中产生了共鸣和约束；这种共鸣与法律在石板上的约定一致，必然会对那些只有微弱和薄弱启蒙的人产生强烈的影响，他们没有足够的福音来回应法律带来的控告、警觉、恐惧和咒诅。 而第三点，（c）事实上，上帝的子民（他说）在犯罪之后需要更多的喜乐，而不是在遭受苦难之后，因为他们被犯罪所击倒；因此，上帝使用罪作为一种手段，通过它们将喜乐带入他们的生活中，无论是在今世还是在来世，他们的罪都会给他们带来巨大的喜乐：事实上，在某些方面，他们在末日将会最为欢喜的人，是那些犯罪最少的人；但在其他方面，那些犯罪最多的人将会拥有最多的喜乐；（因为无论他们犯罪多少，最终他们都将进入喜乐之中），等等。

Now all this is but a turning of faith into wantonness; whereas faith, of all graces, moveth with lowest sails: for, faith is not a lofty, and crying, but a soft, moving, and humble grace; for then David being moved, and his heart smiting him at the renting of king Saul's garment, should be under a covenant of works, and so not a man according to God's own heart, for a smitten heart is a troubled soul. David, Abraham, Rom. 4 and all the fathers under the law, were justified by the imputed righteousness of Christ apprehended by faith, as we are, Rom. 4:23. Now it was not written for Abraham's sake only, that it was imputed to him; verse 24 but for us also, &c. David ought not to have been troubled in soul for sin, for his sins were then pardoned; nor could the Spirit of the Lord so highly commend Josiah's heart-melting trouble at the reading and hearing of the law; nor Christ own the tears and soul-trouble of the woman, as coming from no other spring but much love to Christ, because many sins were pardoned, if this soul-trouble for sin had argued these to be under the law, and not in Christ; nor can it be said, that the saints of old were more under the law, than now under the gospel, in the sense we have now in hand; that is, that we are to be less troubled for sin than they, because our justification is more perfect, and the blood of Christ had less power to purge the conscience, and to satisfy the demands of the law before it was shed, than now when it is shed; or that more of the law was naturally in the hearts of David, Josiah, and the saints of old; and so, more naturally, unbelief must be in them, than in us, by nature, under gospel-manifestations of Christ. Indeed, the law was a severer pedagogue to awe the saints, than, in regard of the outward dispensation of ceremonies, and legal strictness; keeping men as malefactors in close prison, till Christ should come. But imputation of Christ's righteousness, and blessedness in the pardon of sin, and so freedom from soul-trouble for eternal wrath; and the law's demanding the conscience to pay, what debts none were able to pay, but the surety only, was one and the same to them, and to us; as Psal. 32:1, 2 compared with Rom. 4:1, 2, 3, 4, 5, 6 and Psal. 14 with Rom. 3:9, 10, 11, 12, 13, 14, 19, 20 and Gen. 17:9. Chap. 22:18; Deut. 27:26 with Gal. 3:10, 11, 12, 13, 14; Heb. 6:13, 14, 15, 16, 17, 18, 19, 20. Who dare say, that the believing Jews died under the curse of the law, Deut. 27:26. For so they must perish eternally. Gal. 3:10. For as many as are of the works of the law, are under the curse: Then there must be none redeemed under the Old Testament, nor any justified, contrary to express Scriptures, Psal. 32:1, 2; Rom. 4:1, 2, 3, 4, 5, 6; Gal. 3:14; Acts 15:11; Acts 11:16, 17; Rom. 10:1, 2, 3. Now, Acts 15:11. We believe that through the grace of the Lord Jesus, we shall be saved as well as they. And as they were blessed, in that their transgression was forgiven, and their sin covered, and that the Lord imputed no iniquity to them, Psal. 32:1, 2 our blessedness is the same, Rom. 4:6, 7, 8 and Christ, as he was made a curse for them, so for us; that, Gal. 3:14 the blessing of Abraham might come on us the Gentiles through Jesus Christ, that we might receive the promise of the Spirit, through faith: and God sent forth his Son, made of a woman, made under the law; for the Jews, who as heirs were under tutors, as we are under the moral law by nature, that we might be redeemed by him, That we, who are under the law, might receive the adoption of sons, Gal. 4:1, 2, 3, 4. And God gave the like gift to the Gentiles, that he gave to the Jews, even repentance unto life, Acts 11:16, 17. Then the law could crave them no harder than us; and they were no more justified by works, than we are: Yea, following righteousness, they attained it not, because they sought it not by faith, but as it were by the works of the law; for they stumbled at the stumbling stone laid in Zion, Rom. 9:31, 32, 33. And they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God, Rom. 10:1, 2, 3 and so came short of justification by grace; so do we. If then, to the justified Jews, There was no law, no transgression, and so no trouble for sin; all trouble of conscience arising from the obligement of the law; as it must be, because they were freed from the curse of the law, and justified in Jesus Christ, by his grace, as we are: then were they under no smiting of heart, nor wounding of conscience, more than we are; which is manifestly false in David, and in Josiah, and many of the saints under the Old Testament. Hence what was sinful and unbelieving soul-trouble for sin to them, must be sinful soul-trouble to us in the same kind. The law did urge the Jews harder than us, in regard of the Mosaical burden of ceremonies and bloody sacrifices, that pointed out their guiltiness, except they should flee to Christ; 2. In regard of God's dispensation of the severer punishing of law-transgression, and that with temporary punishments, and rewarding obedience with external prosperity: 3. In urging this doctrine more hardly upon the people, to cause them not rest on the letter of the law, but seek to the promised Messiah, in whom only was their righteousness; as young heirs and minors are kept under tutors, while their nonage expire: But, (1.) Who dare say, that the saints under the Old Testament, who lived and died in the case of remission of sins, of salvation, and of peace with God, Gen. 49:18; Psal. 37:37; Psal. 73:25; Prov. 14:32; Isa. 57:1, 2; Heb. 11:13; Psal. 32:1, 2; Micah 7:18, 19; Isa. 43:25; Jer. 50:20; Psal. 31:5 and were undoubtedly blessed in Christ, as we are, Psal. 119:1, 2; Psal. 65:4; Psal. 1:1, 2, 3; Psal. 144:14, 15; Psal. 146:5; Job. 5:17; Psal. 84:4, 5 and died not under the curse of God, or were in capacity to be delivered by Christ, after this life, from the wrath to come, and the curse of the law? (2.) That they were to trust to the merit of their own works, or seek righteousness in themselves, more than we? (3.) Or that they believed not, or that their faith was not counted to them for righteousness, as it is with us? Gen. 15:5, 6; Rom. 4:3, 4, 5, 6, 7, 8; Psal. 32:1, 2. (4.) Yea, they believing in the Messiah to come, were no more under the law, and the dominion of sin, than we are, Rom. 6:6, 7, 8, 9; Rom. 7:1, 2, 3, 4, 5, 6, 7; Rom. 8:1, 2; Micah 7:18, 19; Isa. 43:25; Jer. 50:20; Psal. 32:1, 2 but under grace, and pardoned, and saved by faith, as we are, Heb. 11:1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13; Gal. 3:10, 13; Acts 11:16, 17; Rom. 9:31, 31, 33. (5.) Yea, the law was no less a letter of condemnation to them, than to us, Rom. 8:3; Rom. 10:3; Deut. 27:26; Gal. 3:10, 13; 2 Cor. 3:7, 8, 13, 14, 15. (6.) They drank of the same spiritual rock with us, and the rock was Christ, 1 Cor. 10:1, 2, 3, 4; Heb. 13:8 and were saved by grace, as well as we, Acts 15:11.
现在，这一切只是将信仰变成放纵；而信仰是所有恩赐中最低调的：因为信仰不是高傲和喧嚣，而是柔和、动人和谦卑的恩赐；因此，当大卫被感动，他的心在扫罗王撕裂衣服时击打他，他应该是在一个契约的工作下，所以不是一个合乎神心的人，因为受伤的心是一个困扰的灵魂。大卫、亚伯拉罕、罗马书 4 章和所有在律法下的祖先，都是因着信心所领悟到的基督的归算义而被称义，就像我们一样，罗马书 4:23。现在这不仅仅是为了亚伯拉罕的缘故，而是为了我们也是如此，等等。 大卫不应该因为罪而心灵烦恼，因为他的罪已经得到赦免；耶和华的灵也不会如此高度赞扬约西亚在阅读和听到律法时的心灵痛苦；耶稣也不会将那个妇人的眼泪和心灵痛苦归因于对基督的深爱，因为她的许多罪已经得到赦免，如果这种因罪而产生的心灵痛苦意味着他们仍然受律法的约束，而不是在基督里；我们也不能说，古时圣徒比现在在福音中更受律法的约束，就是我们现在所说的意义上；也就是说，我们对罪的痛苦应该比他们少，因为我们的称义更完全，耶稣的宝血在流出之前，净化良心和满足律法的能力较弱，而现在则更强；或者说，大卫、约西亚和古时圣徒的心中自然地更多地存有律法，因此，他们的不信心也比我们更自然地存在于我们这些在福音中看到基督的人身上。 事实上，对于圣徒来说，法律比起外在的仪式和法律严格性更像是一个严厉的教师，将人们关押在密闭的监狱中，直到基督降临。但基督的义和罪的赦免所带来的福音，以及从灵魂的痛苦中解脱出来，摆脱永恒的愤怒；以及法律要求良心偿还无人能偿还的债务，只有担保人才能偿还，对于他们和我们来说是一样的，就像诗篇 32:1,2 与罗马书 4:1,2,3,4,5,6 以及诗篇 14 与罗马书 3:9,10,11,12,13,14,19,20 以及创世记 17:9,22:18;申命记 27:26 与加拉太书 3:10,11,12,13,14;希伯来书 6:13,14,15,16,17,18,19,20 所述。谁敢说，信靠的犹太人死在律法的咒诅之下，申命记 27:26。因为这样他们必将永远灭亡。加拉太书 3:10。因为凡靠着行律法的，都是被咒诅的：那么在旧约下就没有任何人被救赎，也没有人被称义，这与明确的经文相矛盾，诗篇 32:1,2;罗马书 4:1,2,3,4,5,6;加拉太书 3:14;使徒行传 15:11;使徒行传 11:16,17;罗马书 10:1,2,3。现在，使徒行传 15:11。 我们相信，借着主耶稣的恩典，我们和他们一样得救。正如他们得到祝福，过犯得以赦免，罪得以遮盖，主不算为有罪，诗篇 32:1，2，我们得到的是同样的福。不算为有罪。因为他们很洁净，并且信徒也是如此，罗马书 4:6，7，8，基督为他们成了咒诅，也为我们成了。迦拉太书 3:14，亚伯拉罕的福来到我们外邦人，使我们因着耶稣基督所得的应许，可以藉着信心得着圣灵。神差遣祂的儿子，为从妇人生的，为在律法以下的，为了对付在婴孩的身份下约束的犹太人，和我们这自然以下在道德律以下的，好使我们因着祂得赎。这样，我们这在律法以下的，可以得儿子的名分。迦拉太书 4:1,2,3,4。神给了外邦人与犹太人同样的恩典，就是给了他们在使徒行传 11:16，17 的悔改，使他们得到生命。律法对他们并没有严厉到比对我们，他们得称义也不是因行为，正如我们一样：跟随着公义，他们不得着公义，因为他们没有凭着信心，却以律法的行为寻求。他们跌倒在锡安所设的绊脚石上，罗马书 9:31,32,33。 他们不知道神的义，却试图建立自己的义，没有顺服神的义，所以无法获得恩典的称义；我们也是如此。如果对于那些获得称义的犹太人来说，没有律法，没有犯罪，因此没有罪恶的困扰；所有的良心困扰都是因为律法的义务；因为他们已经从律法的咒诅中得到了释放，并在耶稣基督中蒙受了称义的恩典，就像我们一样：那么他们的内心就不会受到打击，也不会有良心的伤害，和我们一样；这在大卫和约西亚以及旧约时代的许多圣徒身上是明显错误的。因此，对他们来说，对罪的困扰是有罪的、不信的灵魂困扰，对我们来说也是同样的。律法对犹太人的压迫比对我们更严厉，因为他们要承担摩西的仪式和血腥的祭品的负担，这些都指出了他们的罪恶，除非他们转向基督；在惩罚律法犯罪方面，神的安排更加严厉，而且是以暂时的惩罚和以外在的繁荣来奖赏顺从： 在敦促人们更加严格地遵守这个教义时，使他们不仅仅停留在律法的字面意义上，而是寻求那应许的弥赛亚，只有在他里面才有他们的义；就像年幼的继承人和未成年人在他们未成年之前都受到监护人的照顾一样：但是，（1.）谁敢说，在旧约时代，那些在罪得赦免、得救和与上帝和平中生活和死去的圣徒，创世记 49:18；诗篇 37:37；诗篇 73:25；箴言 14:32；以赛亚书 57:1, 2；希伯来书 11:13；诗篇 32:1, 2；弥迦书 7:18, 19；以赛亚书 43:25；耶利米书 50:20；诗篇 31:5，毫无疑问也在基督里得福，就像我们一样，诗篇 119:1, 2；诗篇 65:4；诗篇 1:1, 2, 3；诗篇 144:14, 15；诗篇 146:5；约伯记 5:17；诗篇 84:4, 5，并没有在上帝的咒诅下死去，或者没有能力在这个生命之后通过基督从将来的忿怒和律法的咒诅中得到拯救？（2.）他们是否应该相信自己行为的价值，或者寻求比我们更多的义？（3.）或者他们不相信，或者他们的信心不被算为他们的义，就像我们一样？创世记 15:5, 6；罗马书 4:3, 4, 5, 6, 7, 8；诗篇 32:1, 2。（4.是的，他们相信即将到来的弥赛亚，与我们一样，不再受律法和罪的统治，罗马书 6:6, 7, 8, 9; 罗马书 7:1, 2, 3, 4, 5, 6, 7; 罗马书 8:1, 2; 弥迦书 7:18, 19; 以赛亚书 43:25; 耶利米书 50:20; 诗篇 32:1, 2，而是在恩典之下，凭信心蒙赦免和得救，希伯来书 11:1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13; 加拉太书 3:10, 13; 使徒行传 11:16, 17; 罗马书 9:31, 31, 33。 (5.) 是的，对他们来说，律法同样是定罪的文字，就像对我们一样，罗马书 8:3; 罗马书 10:3; 申命记 27:26; 加拉太书 3:10, 13; 哥林多后书 3:7, 8, 13, 14, 15。 (6.) 他们与我们一样喝了同一属灵的磐石，那磐石就是基督，哥林多前书 10:1, 2, 3, 4; 希伯来书 13:8，并且同样因恩典得救，使徒行传 15:11。

2. 'Tis true, Josiah's tenderness of heart, David's smiting of heart, the woman's weeping, even to the washing of Christ's feet with tears, Peter's weeping bitterly for the denying of his Lord, as they were woundings, and gospel-affections, and commotions of love issuing from the spirit of adoption, of love, grace, and nothing but the turtle's love-sorrow; so it is most false, that they were no soul-trouble for sin, as if these had been freed from all the law of God, and these soul-commotions were not from any sense of the curse, or the law, or any demands of the law, to pay what justice may demand of the self-condemned sinner; yet were they acts of soul-trouble for sin, as sin: and it shall never follow, that the parties were under no transgression, and no law, because under no obligement to eternal wrath; for such an obligation to eternal wrath, is no chain which can tie the sons of adoption, who are washed, justified, pardoned; and yet if the justified and pardoned say, they have no sin, and so no reason to complain under their fetters, and sigh as captives in prison, as Paul doth, Rom. 7:24 nor cause to mourn for indwelling of sin, they are liars and strangers to their own heart, and do sleep in deep security; as if sin were so fully removed, both in guilt and blot, as if tears for sin as sin should argue the mourning party to be in the condition of those who weep in hell, or that they were no more obliged to weep; yea, by the contrary, to exercise no such affection, but joy, comfort, and perpetuated acts of solace and rejoicing; as if Christ had, in the threshold of glory, with his own hand, wiped all tears from their eyes already.
2. 是的，约西亚的心肠柔软，大卫的心灵受伤，那个妇人的哭泣，甚至用眼泪洗耶稣的脚，彼得因为背弃主而痛哭流涕，都是伤害、福音的情感和爱的激动，源自于领养之灵、爱、恩典，只是鸽子的爱悲伤；所以说他们没有因为罪而受灵魂的痛苦是完全错误的，好像他们已经摆脱了上帝的律法，这些灵魂的激动并不是来自对咒诅、律法或律法的任何要求的感知，要支付正义对自我定罪的罪人所要求的；然而，它们是对罪的灵魂痛苦的行动：并且这些人之所以没有违法和没有律法，并不是因为没有义务承受永恒的愤怒；因为对永恒的愤怒的义务并不能束缚领养之子，他们已经被洗净、称义、赦免；然而，如果那些被称义和赦免的人说他们没有罪，因此没有理由在他们的枷锁下抱怨，并像保罗一样在监狱里叹息，那就永远不会发生。 7:24 不要因罪孽的居住而悲伤，否则他们是说谎者，对自己的内心陌生，并且在深深的安全中沉睡；仿佛罪孽已经完全消除，无论是在罪恶还是玷污方面，仿佛为罪孽而哭泣应该表明哀悼的一方处于像地狱中哭泣的人的状态，或者他们不再有义务哭泣；是的，相反地，他们不应该表现出这样的情感，而是应该感到喜悦、安慰和持续的欢乐；仿佛基督已经在荣耀的门槛上亲手擦去了他们眼中的所有眼泪。

3. Nor see I any reason why any should affirm, That the law is naturally as a party in the soul, of the either regenerate and justified, or of those who are out of Christ. (1.) For the law's indwelling, as a party engaging, by accusing and condemning, is not naturally in any son of Adam; because there is a sleeping conscience, both dumb and silent naturally in the soul: and if there be any challenging and accusing in the Gentile conscience, Rom. 2 as stirring is opposed to a silent and dumb conscience that speaketh nothing, so the law-accusing is not naturally in the soul; a spirit above nature (I do not mean the spirit of regeneration) must work with the law, else both the law and sin lie dead in the soul: the very law of nature lieth as a dead letter, and stirreth not, except some wind blow more or less on the soul, Rom. 7:8, 9. (2.) That the law weakeneth any sinner, and maketh the drunken and mad sinner see himself in the sea, and sailing down the river to the chambers of death, that he may but be occasioned to cast an eye on shore, on Jesus Christ, and with a landing on Christ, is a mercy that no man can father on nature, or on himself. (3.) All sense of a sinful condition, to any purpose, is a work above nature; though it be not ever a fruit of regeneration. (4.) 'Tis true, Christ teacheth a man's soul, through the shining of the gospel-light, to answer all the indictments of the law, in regard that Christ the ransomer stops the law's month with blood, else the sinner can make but a poor and faint advocation for himself; yet this cannot be made in the conscience without some soul-trouble for sin. (5.) 'Tis strange that God's people "need more joy after sin, than after affliction;" and that in "some respect, they have most joy, who have sinned most:" sure, this is accidental to sin, this joy is not for sin; but 'tis a joy of loving much, because much is forgiven. Forgiveness is an act of free grace, sin is no work of grace: sin grieves the heart of God, "as a friend's trouble is trouble to a friend:" the believer is made the friend of God, John 15:15 and it must be a cursed joy that lay in the womb of that which is most against the heart of Christ; such as all sin is. Yea to be more troubled in soul for sins, than for afflictions, smelleth of a heart that keeps correspondence with the heart and bowels of Christ, who wept more for Jerusalem's sins than for his own afflictions and cross. As some ounces of everlasting wrath in the law, with a talent-weight of free gospel-mercy would be contempered together to cure the sinner; so is there no rational way to raise and heighten the price and worth of the soul-redeemer of sinners, and the weight of infinite love so much, as to make the sinner know how deep a hell he was plunged in, when the bone acheth exceedingly: for that the gospel tongue of the physician Christ should lick the rotten blood of the soul's wound, speaketh more than imaginable free love. Nor do we say, that gospel-mourning is wrought by the law's threatenings, then it were servile sorrow; but 'tis wrought by the doctrine of the law, discovering the foulness and sinfulness of sin, and by the doctrine of the gospel; the spirit of the gospel shining on both: otherwise, sounds, breathings, letters of either law or gospel, except the breathings of heaven shine on them, and animate them, can do no good.
3. 我也看不出为什么有人会断言，律法在灵魂中自然地成为一个派别，或者说是在那些重生并且被称义的人中，或者是在那些不信基督的人中。（1.）因为作为一个参与者，律法的居住并不是自然地存在于亚当的后裔中的任何人身上；因为在灵魂中自然地存在着一个沉睡的良心，既哑巴又沉默：如果在外邦人的良心中有任何挑战和控告，罗马书 2 章所描述的激动是与沉默和哑巴的良心相对立的，所以律法的控告并不是自然地存在于灵魂中；一个超越自然的灵（我不是指重生的灵）必须与律法一同工作，否则律法和罪就都在灵魂中死去：自然的律法就像一封死信一样，不会动弹，除非有风吹动灵魂，罗马书 7:8, 9。（2.）律法使任何罪人变得软弱，并使醉汉和疯狂的罪人看到自己在海中，沿着河流航行到死亡的房间，只是为了让他能够把目光投向岸边的耶稣基督，并在与基督相遇时登陆，这是一种没有人能够归功于自然或自己的恩典。（3.) 对于任何目的来说，对罪恶状态的感知都是超越自然的工作，尽管它并不总是重生的结果。(4.) 的确，基督通过福音的光辉教导一个人的灵魂，回应律法的所有指控，因为基督作为赎罪者用血阻止了律法的声音，否则罪人只能为自己进行贫乏而微弱的辩护；然而，在良心中，这是不能没有对罪的某种痛苦的。(5.) 神的子民“在犯罪之后比在苦难之后更需要喜乐”是奇怪的；并且在“某种程度上，犯得越多的人拥有最多的喜乐”：当然，这是罪的偶然结果，这种喜乐并不是因为罪而产生的；而是因为多得到了宽恕而产生的喜乐。宽恕是自由恩典的行动，罪不是恩典的工作：罪使神的心忧伤，“就像朋友的痛苦对朋友来说是痛苦的一样”；信徒成为了神的朋友，约翰福音 15:15，那种喜乐必定是在最违背基督之心的事物中孕育的可恶的喜乐；而所有的罪都是这样的。 在灵魂为罪恶感到的苦恼，胜过为磨难感到的苦恼，闻起来就像心灵与基督的心和脆弱保持一致，因为他为耶路撒冷的罪过哭泣，胜过为自己的磨难和十字架而哭泣。在律法中的永恒怒气，与自由的福音怜悯的天平重合在一起，以治愈罪人；因此，没有理性的办法可以提高救赎罪人的灵魂里救赎者, 以及无限爱的分量和价值，使罪人知道他深陷地狱有多深，就像骨头极度疼痛一样：因为基督医师的福音之舌会舔舐灵魂伤口的腐烂血液，这表达了超乎想象的自由之爱。我们并不是说，福音中的悲伤是由于律法的威胁而产生的，否则将是因为奴仆的悲伤；而是由律法的教义所造成，揭示了罪孽的污秽和邪恶，以及福音的教义；福音之灵照耀在两者之上：否则，律法或福音的声音、呼吸、文字，除非天堂的气息照耀在其中，并激发它们，否则无济于事。

Asser. 4. Sins of youth already pardoned, as touching the obligation to eternal wrath, may so rise against the child of God, as he hath need to ask the forgiveness of them, as touching the removing of present wrath, sense of the want of God's presence, of the influence of his love, the cloud of sadness and deadness, through the want of the joy of the Holy Ghost, and ancient consolations of the days of old Psal. 90:7. "We are consumed in thy wrath, and by thy hot displeasure we are terrified." verse 8. "Thou hast set our iniquities before thee, and our secret sin in the light of thy face." This was not a motion of the flesh in Moses the man of God. Antinomians may so dream. "The fury of the Lord waxed hot against his people:" so saith the spirit of God: nor is this conceit of theirs to be credited against the text that Moses speaketh in regard of the reprobate party: Moses, by immediate inspiration, doth not pray for the "beauty and glory of the Lord," in the sense of his love, to be manifested on a reprobate party. Antinomian preachers in our times confess sins in public, but 'tis the sins of the reprobate and carnal multitude, that are in the society mixed with the godly; they think it a work of the flesh to confess their own sins: this is to "steal the word of the Lord from his people." So David, Psal. 25:7. "Remember not the sins of my youth, nor my transgressions." The sins of his youth, as touching obligation to eternal wrath were pardoned, I question it not; but in regard, God was turned from him in the flamings of love, and his sins sealed up in a bag, in regard of innumerable evils that lay on him: he prayeth; ver. 16. Turn thee unto me. Heb. Set thy countenance on me. God's favour in the sense of it was turned away. And ver 18. "Look upon mine affliction and pain, and forgive all my sins;" the word [Nasa] with a point in the left side of [Shin] is to carry away. Jerome aufer, Take away all my sins, Isa. 53:4 he carried, "or did bear as a burden, our iniquities." Vetablus, portavit. pagnin. parce, condona, "Spare or pardon all my sins:" Then sin here is pardoned only according to the present pain and grief of body and soul that was on David, Psal. 39:4. "For mine iniquities are gone over mine head: as a heavy burden, they are too heavy for me." We have no reason to believe that David thought himself already a condemned man, and now in hell, tho' some sparks of hell's wrath and fire, not in any sort as satisfactory to divine justice, or as a fruit of God's hatred and enmity, can fall on the children of God; yet 'tis not imaginary, but real anger. God was really angry with "Moses at the waters of strife." The thing that David did against "Uriah displeased the Lord;" not in David's opinion only. And though the hell for a time in the soul of God's children, and the hell of the reprobate, differ in essence and nature, in that the hell of the reprobate is a satisfactory pain, 2. And that it floweth from the hatred of God; but the hell of the godly not so: yet, in this materially they are of the same size; that the one as well as the other, are coals and flames of the same furnace; and neither are imaginary. Then again, sins of youth long ago pardoned, though sometimes dearly beloved, are like the ghost of a dear friend some years ago dead and buried, that re-appeareth to a man, as dead Samuel did to Saul; look how loving and dear they were when alive, they are now as terrible and dreadful, when they appear to us living out from the land of death; so are sins of youth, when they rise from the dead, and were pardoned in Christ long ago; they appear again to David and Job, and the saints with the vail and mask or hue of hell, and sealed with temporary wrath. Psal. 99:8. "Thou wast a God that pardonest, or forgavest them, though thou tookest vengeance of their inventions." The same word [Nakam] is given to God, when he taketh vengeance on his enemies, Num. 22:2; Isa. 1:24. "I will be avenged of mine enemies." 2 Kings 9:7. "That I may avenge the blood of my servants the prophets. So is the word [Nakam] vengeance used Deut. 32:43. He will render vengeance to his adversaries. And if one and the same temporary judgment in the two thieves that were crucified with Christ, be so differenced, that mercy is stamped on the same death to the one, and wrath to the other; we may well say, there is a temporary vengeance and wrath, that befalleth both the saints and the reprobate in this life; and the difference is in the mind and intention of God, in both. And that God pardoneth sin, when he removeth temporary wrath; so 2 Sam. 12:13. Nathan saith to David, The Lord also hath caused thy sin to pass away; Why? Thou shalt not die. This is meant of temporal death especially; as the context cleareth, v. 10. The sword shall not depart from thine house; and ver. 14. The child born to thee shall surely die. Then the Lord's putting away of David's sin, was in loosing him from the sword, in his own person, not in his house and children; for by proportion of divine justice, (tho' tempered with mercy) the sword was punished with the sword. I do not exclude relaxation from eternal punishment, but remission going for relaxation of punishment. Then, as there be two sorts of punishments, one temporary, and another the eternal wrath to come; so there are in scripture two sorts of remissions, one from the temporary, another from eternal punishment. Therefore sin is put for punishment, Gen. 4:13. Mine iniquity (saith Cain) is more than I can bear; or, My punishment is more than I can bear. Lev. 24:15. He that curseth his God shall bear his sin, Ezek. 23:49. And ye shall bear the sins of your idols. Num. 9:13. The man that is clean—and forbiddeth to eat the passover—that man shall bear his sin. So when God layeth sin to the charge of the sinner, in punishing it he is said to lay a burden on the sinner, 2 Kings 9:25. And to remove this burden is to pardon the sin, 2 Chron. 7:14. If my people humble themselves, then will I hear from heaven, and will forgive their sin, and will heal their land; by removing the locusts and the pestilence. See, the pardoning of their sin is exponed to be the removing of the locusts and pestilence. And to call sins to remembrance, is to punish sin: the Shunamite saith, 1 Kings 17:18. Art thou come to me (O man of God) to call my sin to remembrance, and to slay my son? Job complaineth, chap. 13:26. Thou makest me to possess the iniquities of my youth. Now, though out of unbelief he might apprehend, that he was cast off of God, and a man rejected of God, and that his sins were never pardoned, and he himself never delivered from the wrath to come; these legal thoughts might keep Job in a distance from God, to his own sinful apprehension; yet it shall be impossible to prove, that Job in all these complaints had no other but a mere legal esteem of God's dispensation; and that, 2. God stamped not temporary wrath, and the pain of a hidden and overclouded God, the subtraction of the sense of divine manifestations of love, (the Lord standing behind the wall) in all these afflictions. Now 'tis known, that, as these are often trials of the faith of the saints, yet they are sour fruits of our fleshly indulgence to our carnal delights, and of our not opening to our beloved, when he knocketh, Cant. 5:2, 3, 4, 5, 6. And though the godly do stedfastly believe their salvation is in a castle, above losing; yet in reason, sin bringing broken bones, Psal. 51:10 a sad cloud, the damming up of a spring of Christ's love spread abroad in the heart, a temporary hell in the soul, it must be sorrowed for, hated, mourned for, confessed; and yet in all these there is no necessity of such a law-spirit of bondage to work these, nor is faith in any sort diminished, but put to a farther exercise. And the same sad fruits follow from the sins of the saints under the New Testament, as may be cleared from Rev. 2:5, 16, 22; Rev. 3:3, 17, 18; 2 Cor. 1:8, 9, 10; 2 Cor. 2:7; 2 Cor. 7:5, 6, 7; Rev. 3:20; John 14:1. Nor can we think, that the strictness of the law gave those under the law an indulgence not to be a whit troubled in soul for sin, as it overclouded the influence and flowings of divine love, suppose they had assurance of freedom from the wrath to come, as is evident in the spouse, Cant. 5:1, 2, 3, 4, 5, 6 and chap. 2:16, 17. chap. 4:7. Nor is it true, that gospel-grace and liberty entitleth the saints now to such wantonness of peace, as that persons fully assured of deliverance from the curse of the law, are never to be troubled for sins committed in the state of free justification; nor are they any more to mourn, nor groan under sin's captivity, nor to confess sin, in regard that Christ's blood hath washed soul, and eyes, and faces from all tears; and the salvation of the saints in this life is not in hope only, as wheat in the blade, but actual, as in the life to come; and therefore, "Holy walking and good works can no more be means or the way to the kingdom, (as M. Towne and other Antinomians say.) than motion within the city, can be a way to the city, in regard the man is now in the city, before he walk at all."
亚谢书第 4 章。青年时期的罪已经得到赦免，关于永恒愤怒的义务，可能会对上帝的儿女产生影响，以至于他需要请求宽恕，以消除当前的愤怒，感受到上帝的缺席，缺乏他的爱的影响，忧伤和死寂的阴云，因为缺乏圣灵的喜乐和古时的安慰。诗篇 90:7：“我们因你的愤怒而消耗，因你的烈怒而惊恐。”第 8 节：“你将我们的罪孽摆在你面前，将我们的隐秘罪放在你的光中。”这不是神人摩西的肉体运动。反法定主义者可能会这样做梦。“耶和华的怒气向他的百姓发作。”神的灵这样说：他们的想法不应该被认为是针对摩西在关于被弃绝的一方所说的经文的。摩西通过直接的启示，不为被弃绝的一方祈求“主的美丽和荣耀”，这是指他的爱的意义上，要在被弃绝的一方上显现。 我们时代的逆命令传道人公开承认罪恶，但那是邪恶和肉体的众人的罪恶，与虔诚的人混在一起；他们认为承认自己的罪恶是肉体的行为：这是“从他的子民那里偷走上帝的话语。”就像大卫在诗篇 25:7 中说的：“求你不要记念我幼年的罪愆和我的过犯。”他年轻时的罪恶，就永远受到永恒愤怒的义务而言，我不怀疑它已经得到赦免；但是，上帝在爱的烈焰中转离了他，他的罪恶被封存在一个袋子里，因为无数的灾祸降临在他身上：他祈祷；诗篇 25:16：“求你转向我。”希伯来文中的“转向我”意为“看着我”。上帝的恩典在感受到它的时候已经转离了。诗篇 25:18：“求你看顾我的困苦和痛苦，赦免我一切的罪恶。”希伯来文中的[Nasa]在[Shin]的左边有一个点，意为带走。耶罗姆（Jerome）翻译为“带走我所有的罪恶”，以赛亚书 53:4 中说他“担当了我们的罪孽。”Vetablus 翻译为“承担”。pagnin.翻译为“饶恕，宽恕”，“饶恕或宽恕我所有的罪恶。”因此，这里的罪恶只根据大卫身上的当前痛苦和灵魂的痛苦而得到赦免，正如诗篇 39:4 所说。 因为我的罪孽已经淹没了我的头顶：它们像沉重的负担一样，对我来说太重了。我们没有理由相信大卫认为自己已经是一个被定罪的人，现在在地狱里，尽管一些地狱的愤怒和火花，并不以任何方式满足神的公正，或者作为上帝的憎恨和敌意的结果，可以降临在上帝的儿女身上；然而这并不是想象的，而是真实的愤怒。上帝确实对“摩西在争闹的水源处”生气了。大卫对乌利亚所做的事“使耶和华不喜悦”；这不仅仅是大卫的看法。虽然上帝的儿女的灵魂中的地狱和被拒绝者的地狱在本质和性质上有所不同，因为被拒绝者的地狱是一种满足的痛苦，2.并且它源于上帝的憎恨；但是虔诚者的地狱不是这样的：然而，在这方面，它们在实质上是相同的；因为它们都是同一个炉子的煤炭和火焰；而且都不是想象的。 然而，青春时期的罪过虽然曾经被宽恕，但有时却深爱着，就像多年前已经死去和埋葬的亲密朋友的幽灵一样，重新出现在一个人面前，就像死去的撒母耳出现在扫罗面前一样；当他们还活着时，他们是多么亲爱可爱，现在当他们从死亡之地再次出现在我们面前时，他们变得可怕和可怕；所以，青春时期的罪过，当它们从死亡中复活，并在基督里早已获得宽恕时，它们再次出现在大卫、约伯和圣徒面前，带着地狱的面纱、面具或颜色，并被暂时的愤怒所封印。诗 99:8：“耶和华我们的神啊，你应当应允他们，你是赦免他们的神，却按他们所行的报应他们。”当上帝向他的敌人复仇时，也用了同样的词[Nakam]，民数记 22:2；以赛亚书 1:24：“我必向我的敌人报仇。”列王记下 9:7：“我好为我的仆人众先知和耶和华的众仆人报仇。”申命记 32:43 也使用了复仇这个词[Nakam]。他要向他的敌人报复。 如果在与基督一同被钉在十字架上的两个贼身上，同样的临时判断被区分开来，对一个人来说，死亡上印有怜悯，对另一个人来说，却印有愤怒；我们可以说，在这个生命中，圣徒和被拒绝者都会遭受临时的复仇和愤怒；而区别在于上帝的心意和意图。上帝宽恕罪恶，当他消除临时的愤怒时，就像撒母耳记下 12:13 所说的那样。拿单对大卫说，耶和华也使你的罪过得以消除；为什么呢？你必不至于死亡。这主要是指暂时的死亡；正如上下文所清楚的那样，第 10 节说，刀剑必不离开你的家；第 14 节说，你所生的孩子必定要死。因此，上帝除去大卫的罪，是指解脱他自己的人，而不是他的家人和孩子；因为按照神圣的公正（虽然融合了怜悯），刀剑是用刀剑来惩罚的。我并不排除对永恒惩罚的放松，但宽恕是指放松惩罚。 然后，因为有两种惩罚，一种是暂时的，另一种是来世的永恒愤怒；所以圣经中有两种赦免，一种是暂时的，另一种是永恒的赦免。因此，罪被用来代表惩罚，创世记 4:13 说：“我的罪孽太重，难以负荷。”利未记 24:15 说：“凡咒骂自己神的，必担当他的罪。”以西结书 23:49 说：“你们要担当你们偶像的罪。”民数记 9:13 说：“那洁净而不行路的人，若推辞不守逾越节，那人必从民中剪除，因为他在所定的日期不献耶和华的供物，应担当他的罪。”所以当上帝指责罪人的罪，并惩罚罪时，他被说成是给罪人加上了负担，列王记下 9:25 说：“你去告诉他说，耶和华如此说：我昨日所说，今日必定成就，使亚哈的血归在耶洗别身上，和耶洗别的儿子身上。耶和华也必报复。”而消除这个负担就是赦免罪过，历代志下 7:14 说：“我的百姓，你们若是称为我名下的子民，自卑、祷告，寻求我的面，转离他们的恶行，我必从天上垂听，赦免他们的罪，医治他们的地。”这里所说的赦免罪过被解释为消除蝗虫和瘟疫。而提醒罪过就是惩罚罪过：书念妇人说，列王记上 17:18：“神人哪，你来到我这里，是为要提醒我罪过，使神记念，要杀我的儿子吗？”约伯抱怨，约伯记 13:26 说：“你写了我那些苦难的事，以苦难的事责备我。” 你使我承受我年轻时的罪孽。现在，尽管他可能因为不信而认为自己被上帝抛弃，被上帝拒绝，他的罪孽从未得到赦免，他自己也从未从即将到来的愤怒中得到解救；这些法律的想法可能使约伯与上帝保持距离，对他自己的罪孽有一种罪恶的理解；然而，不可能证明约伯在所有这些抱怨中对上帝的安排没有其他的纯粹法律的尊重；在所有这些苦难中，上帝没有施加临时的愤怒，没有隐藏和遮蔽上帝的痛苦，没有感受到神圣爱的表现（主站在墙后面）。现在众所周知，虽然这些经历常常是圣徒信仰的试炼，但它们是我们肉体放纵于肉体欢乐的酸果，是我们不向我们所爱的人敞开心扉的结果，当他敲门时，雅歌 5:2, 3, 4, 5, 6。虽然虔诚的人坚定地相信他们的救恩是在一个无法失去的堡垒中；但理性上讲，罪会带来骨折，诗篇。 51:10 一个悲伤的云，阻碍了基督的爱在心中的传播，灵魂中的暂时地狱，必须为之悲伤、憎恨、哀悼、承认；然而在所有这些中，没有必要有这样一种奴役的法律精神来工作，也没有信仰在任何方面减少，而是被进一步锻炼。在新约下，圣徒的罪恶也会带来同样的悲伤果实，这可以从启示录 2:5、16、22；启示录 3:3、17、18；哥林多后书 1:8、9、10；哥林多后书 2:7；哥林多后书 7:5、6、7；启示录 3:20；约翰福音 14:1 中得到证实。我们不能认为，律法的严格性使得那些在律法之下的人对罪恶毫不烦恼，因为它遮蔽了神圣爱的影响和流动，假设他们确信免于将来的忿怒，正如在《雅歌》5:1、2、3、4、5、6 和 2:16、17、4:7 中明显的那样。 福音的恩典和自由并不能使圣徒们在享受和平时放纵自己，以至于那些完全确信已经从律法的咒诅中得到解脱的人，对在自由称义的状态下犯下的罪行从不感到困扰；他们也不再为罪的束缚而悲伤或呻吟，也不再忏悔自己的罪，因为基督的宝血已经洗净了他们的灵魂、眼睛和面容，圣徒们在今生的救恩不仅仅是希望，就像麦苗一样，而是实际的，就像来世的生命一样；因此，“圣洁的行走和善行不可能成为进入天国的手段或途径（正如 M. Towne 和其他反律法主义者所说），就像在城市内行走不能成为进入城市的途径一样，因为人在行走之前已经在城市里了。”"

Asser. 5. If Jesus Christ had soul-trouble, because of divine wrath, for our sin, and was put to a sweat of blood, God roasting Christ quick in a furnace of divine justice, tho' every blobe of sweat in the garden was a sea of free grace, not his eyes only, but his face and body did sweat our of free love from his soul, Luke 22:44; Heb. 5:7. What must soul-trouble be in a fired conscience? 'Tis no wonder that wicked men wrestling with everlasting vengeance, cannot endure it. The devil's predominant sin being blasphemous despair, he tempts most to his own predominant sin; the issue and final intent of all his temptations is despair: because devils are living and swimming in the sphere and element of justice, they cannot bear it; they cry to Christ, the whole company and family making the despiting of Christ a common cause, Art thou come hither βατανὶσαν, to torment us before the time? Mat. 8:29; Prov. 18:14. The spirit of a man will bear his infirmity, the spirit is the finest metal in the man; but a wounded spirit who can bear that? So the Hebrew readeth. Any thing may be borne; but break the man's soul, and break the choicest piece in the soul, the conscience, who can then stand? As conscience is the sweetest bosom-friend of man, so it is the sorest enemy. David is persecuted by his prince, and he beareth it; Jeremiah is cast in the dungeon by the rulers, priests and prophets, and he overcometh it; Job is persecuted by his friends, and he standeth under it; Christ is betrayed and killed by his own servants and kinsmen, and he endureth it; the apostles are killed, scourged and imprisoned by the Jews, and they rejoice in it: but Judas is but once hunted by the fury of hell in his breast, and he leaps overboard, into a sea of infinite wrath: Cain, Saul, Ahitophel, cannot endure it: Spira roareth as a bear, and crieth out, O that I were above God; tho' we may hope well of his eternal state. Nero, after, to his other bloods, he had killed his mother, Agrippina, he could not sleep, he did often leap out of the bed, and was terrified with the visions of hell. Eternity, the resurrection, and the judgment to come, are virtually in the conscience. 2. What is fear? A tormenting passion. To hang a living man by an untwisted thread, over a river of unmixed pure vengeance; and let the thread be wearing weaker and weaker, what horror and paleness of darkness must be on the soul? 3. What sorrow and sadness, when there is not a shadow of comfort? But 4. Positive despair, rancour, and malice against the holy majesty of God; when the soul shall with, and die of burning desire, to be above and beyond the spotless essence of the infinite majesty of God; and shall burn in a fire of wrath against the very existence of God, and blaspheme the Holy One of Israel, without date. Job saith of such, (chap. 27:20) in this life, terrors take hold of him as waters, and a tempest stealeth him away in the night.
如果耶稣基督因为神的愤怒而为我们的罪而感到灵魂痛苦，并被迫流血汗，上帝在神圣的公正中快速烤熟基督，尽管园中每一滴汗都是自由恩典的海洋，不仅他的眼睛，而且他的脸和身体都因他的灵魂的自由之爱而出汗（路加福音 22:44；希伯来书 5:7）。在一个被火烧的良心中，灵魂的痛苦会是什么样子呢？邪恶的人与永恒的复仇搏斗，无法忍受这种痛苦，这并不奇怪。魔鬼的主要罪是亵渎的绝望，他引诱大多数人犯他自己的主要罪；他所有引诱的最终目的都是绝望：因为魔鬼们生活在公正的领域和元素中，他们无法忍受它；他们向基督呼喊，整个团队和家庭都把亵渎基督当作共同的事业，你来这里是为了在时候之前折磨我们吗？（马太福音 8:29；箴言 18:14）。人的灵魂会忍受他的软弱，灵魂是人中最精细的金属；但是一个受伤的灵魂谁能忍受呢？希伯来人这样阅读。任何事情都可以忍受；但是打碎一个人的灵魂，打碎灵魂中最珍贵的一部分，即良心，那么谁能站立呢？ 因为良心是人类最甜蜜的朋友，也是最痛苦的敌人。大卫受到他的君王的迫害，他忍受了；耶利米被统治者、祭司和先知们投入地牢，他战胜了；约伯受到朋友们的迫害，他忍受了；基督被自己的仆人和亲人出卖并杀害，他忍受了；使徒们被犹太人杀害、鞭打和监禁，他们为此而欢喜；但犹大只是一次被地狱的狂怒追逐，他就跳入了无尽愤怒的海洋；该隐、扫罗、亚希多弗无法忍受；斯皮拉像熊一样咆哮，大声喊道，哦，我要超越上帝；尽管我们对他的永恒状态抱有希望。尼禄在杀死他的母亲阿格里皮娜之后，无法入睡，他经常从床上跳起来，被地狱的幻象吓到。永恒、复活和末日审判在良心中实际存在。2.什么是恐惧？一种折磨人的情感。 将一个活人用一根未扭曲的线吊在一条纯粹的复仇之河上，让线越来越脆弱，灵魂上会有多么恐怖和苍白的黑暗？3. 当没有一丝安慰的阴影时，会有多么悲伤和悲哀？但是 4. 对上帝的圣洁威严产生绝望、怨恨和恶意；当灵魂渴望并因对上帝无限威严的无瑕本质而燃烧，并在愤怒的火焰中对上帝的存在进行谩骂，亵渎以色列的圣者，而没有尽期。约伯在此提到（27 章 20 节），在这个生命中，恐怖像水一样抓住他，暴风雨在夜间偷走了他。

But consider what it is to the saints; Job complaineth, chap. 14:16. Doest thou watch over my sin? ver. 17. My transgression is sealed up in a bag, and thou fewest up mine iniquity. Vatabl. "Thou appearest to be a watchful observer of mine iniquity," and addest (as Ari. Monta.) "Punishment to punishment, sewing sin to sin, to make the bag greater than it is. Now, tho' there be a misjudging unbelief in the saints, yet it is certain, that God doth inflict penal desertions, as real pieces of hell, on the souls of his children, either for trial, as in Job; or punishment of sin, as in David; whose bones were broken for his adultery and murder, Psal. 51:10 and whose moisture of body was turned into the drought of summer, through the anger of God in his soul, till the Lord brought him to the acknowledgment of his sin, and pardoned him, Psal. 32:3, 4, 5, 6. But some will say, can the Lord inflict spiritual punishment, or any of hell, or the least coal of that black furnace upon the souls of his own children? to which I answer, it is but curiosity to dispute, whether the pains of hell, and the flames and sparkles of real wrath, which I can prove to be really inflicted on the souls of the saints in this life, be penalties spiritual, different in nature. Certain there be three characters sealed and engraven on the pains of the damned, which are not on the real soul punishments of divine wrath on the souls of the saints; as, 1. What pieces of hell, or broken chips of wrath, are set upon the souls of deserted saints, are honied and dipped in heaven, and sugared with eternal love. God's heart is toward Ephraim as his dear child, and his bowels turned within for their misery, even when he speaks against them; Jer. 31:20, 21. But the coals of the furnace cast upon reprobates, are dipt in the curse of God; yea, so as in a small affliction, even in the miscarrying of a basket of bread, and the loss of one poor ox, there is a great law-curse, and intolerable vengeance, Deut. 27:26. chap. 28:17, 31. And again, in-the in breaking of a sea and flood of hell in the soul of the child of God, a rich heaven of a divine presence, Psal. 22:1, 8, 9; Psal. 18:4, 5, 6. (2.) The hellish pains inflicted on reprobates, are law-demands of satisfactory vengeance, and payment to pure justice; but fire-flashes, or flamings of hell on the deserted saints, are medicinal, or exploratory corrections; tho' relative to justice and punishments of sin, yet is that justice mixed with mercy, and exacteth no law payment in those afflictions. (3.) Despair, and blasphemous expostulating and quarrelling divine justice, are the inseparable attendants of the flames and lashings of wrath in reprobates; in the godly there is a clearing of justice, a submission to God, and a silent psalm of the praise of the glory of his justice, in this temporary hell, no less than there is a new song of the praise of free grace in the eternal glory of the saints, perfected with the Lamb.
但要考虑这对圣徒来说意味着什么；约伯抱怨说，第 14 章 16 节：“你岂不曾窥察我的罪孽，数点我的罪过吗？”第 17 节：“我的过犯被你封在囊中，又缝严了我的罪孽。”Vatabl.：“你似乎是我的罪孽的警觉观察者”，并且还补充说（如 Ari. Monta.）：“将惩罚加在惩罚之上，将罪孽缝在一起，使囊变得比原来更大。”现在，虽然圣徒中有一种错误的不信心，但可以肯定的是，上帝确实会对他的儿女的灵魂施加惩罚性的离弃，就像地狱的真实一部分，无论是为了试炼，如约伯；还是为了惩罚罪恶，如大卫；他因通奸和谋杀而骨折，诗篇 51:10，他的身体湿润变成了夏天的干旱，因为上帝的愤怒在他的灵魂中，直到主使他承认自己的罪，并赦免他，诗篇 32:3, 4, 5, 6。但有人会问，主是否会对他自己的儿女的灵魂施加属灵的惩罚，或者地狱的任何一种，或者最小的一颗黑色炉子的煤炭？ 对此我回答，这只是好奇心的争论，是否地狱的痛苦、真正愤怒的火焰和火花，我可以证明在这个生命中真实地加在圣徒的灵魂上，是属于不同性质的精神惩罚。确实，被刻在被诅咒者的痛苦上的有三个特征，而这些特征在神圣愤怒对圣徒的灵魂上的真正灵魂惩罚上是没有的；比如，1.被放在被遗弃的圣徒的灵魂上的地狱碎片或愤怒的碎片，是蘸着天堂的蜜糖，沾满了永恒的爱。上帝的心向以法莲，如同他亲爱的孩子，即使他反对他们，他的肠子也因他们的痛苦而翻腾；耶利米书 31:20, 21。但是被投入被弃绝者身上的炉炭，是蘸着上帝的咒诅的；是的，即使在一个小小的苦难中，即使是一篮子面包的失败和一头可怜的牛的损失，也有一个巨大的法律咒诅和无法忍受的复仇；申命记 27:26，28:17, 31。再者，在上帝的儿女的灵魂中，当海洋和地狱的洪水破裂时，有一个丰富的天堂，一个神圣的存在；诗篇 22:1, 8, 9; 诗篇 18:4, 5, 6。（2.在那些被拒绝的人身上施加的地狱般的痛苦，是满足复仇的法律要求，也是对纯正正义的回报；但是在被遗弃的圣徒身上，地狱的火焰或燃烧是医治性的，或者是探索性的纠正；虽然与罪恶的正义和惩罚有关，但是这种正义与怜悯相融合，在这些磨难中并不要求法律的回报。（3）绝望、亵渎性的争辩和与神的公义争论，是被拒绝者所经历的愤怒之火和鞭打的不可分割的伴随物；在虔诚的人中，有公义的显明，对神的顺服，以及对他公义的荣耀的默默赞美的诗篇，在这暂时的地狱中，与在圣徒的永恒荣耀中，与羔羊一同完美的自由恩典的赞美的新歌一样。

Nor should this seem strange, that God punisheth the sins of his children with such spiritual plagues of unbelief, and jealousies, and lying misjudgings of God in their sad desertions, more than that the Lord punish the lifted-up heart of Hezekiah, with leaving him to fall on his own weight; and David's idleness and security, with letting him fall in adultery; and Peter's self-confidence, with the soul denying of his Lord. But 'tis a sad dispensation, when God cleaveth a saint with a wedge of his own timber; and linketh one sinful misjudging of God, in his fever of soul-desertion, to another; and justice seweth (in a permissive Providence) one sin to another, to lengthen the chain, if free grace, a link of gold, did not put a period to the progress thereof. Now, we are not to look at this as an ordinary calamity; Job's expressions are very full, chap. 6:4. For the arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me. An arrow is a deadly weapon when it is shot by a man, or by an angel: but it is soft as oil in comparison of the arrow of the Almighty. 1. It is the arrow of [Schaddai] the almighty did frame and mould, and whet it in heaven. 2. The arrow was dipt in poison, and hath art from hell and divine justice. One devil is stronger than an host of men; but legions of devils are mighty strong, when such archers of hell are sent to shoot arrows that are poisoned with the curse and bloody indignation of heaven. 3. What a sad stroke must it be, when the arms of omnipotency draweth the bow? The arms of God can shog the mountains and make them tremble, and can move the foundation of the earth out of its place, and take the globe of heaven and earth, and can cast it out of its place, more easily than a man casts a slung-stone out of his hand. When he putteth forth the strength of omnipotency against the creature, what can the man do? 4. Every arrow is not a drinking arrow, the arrows of divine wrath drink blood: suppose a thousand horse-leeches were set on a poor naked man, to drink blood at every part of his body, and let them have power and art to suck out the marrow, the oil, and sap of life, out of bones and joints; say also, that one man had in his veins a little sea of blood, and that they were of more than ordinary thirst and power to drink the corpse of the living man, as dry as straws or flax: what a pain would this be? Yea, but it were tolerable. 5. Arrows can but drink blood; arrows are shot against the body, the worst they can do, is to drink life out of liver and heart, and to pierce the strongest bones; but the arrows of the Almighty are shot against spirits and souls: the spirit is a fine, subtile, immortal thing. Isa. 31:3. The horses of Egypt, are flesh, and not spirit: the spirit is a more godlike nature, than any thing created of God. The Almighty's arrows kill spirits, and souls: there's an arrow that can pierce flesh, joints, liver, heart, bones, yea, but through the soul also: Never an archer can shoot an arrow at the soul; but this the Almighty can do. Say, your arrow killed the man, yet the soul is saved. 6. Many love not their life to death, as the witnesses of Jesus: death, as death, is clothed with apprehensions of terror; no man is wretched, actu secundo, within and without, but he that believeth himself to be so; here are terrors, self-terrors: Jeremiah could prophecy no harder thing against Pashur, The Lord (saith he) hath not called thy name Pashur, but Magor-missabib, Jer. 20:3. Thou shalt be a terror to thyself. Compare this with other pains: Job would rather chuse strangling, or the dark grave; and the grave to nature, is a sad, a black and dreadful house; but a believer may get beyond the grave. What do the glorified spirits fear a grave now? Or are they afraid of a coffin, and a winding sheet, or of lodging with the worms and corruption? Or, is burning quick a terror to them? No, not any of these can run after, or overtake them, and they know that. But self-terrors are a hell carried about with the man in his bosom, he cannot run from them. Oh! he lieth down, and hell beddeth with him; he sleepeth, and hell and he dream together; he riseth, and hell goeth to the fields with him, he goes to his garden, there is hell. It is observable, a garden is a paradise by art; and Christ was as deep in agony and wrestlings of hell for our sin, in a garden, a place of pleasure, as on the cross, a place of torment. The man goes to his table, O he dare not eat! he hath no right to the creature; to eat is sin, and hell; so hell is in every dish: to live is sin; be would fain chuse strangling; every act of breathing is sin and hell. He goes to church; there is a dog as great as a mountain before his eye: here be terrors! but what, one or two terrors are not much, tho' too much to a soul spoiled of all comfort. 7. The terrors of God (God is always in this sad play) do set themselves in battle array against me. Or, chap. 16:13. His archers compassed me about round. Heb. His great ones; or, his bow-men (because they are many, or, because the great ones did fight afar off) have besieged me. So, 2 Chron. 17:9; 1 Sam. 7:16. Samuel went in a circuit to Bethel, and Gilgal, and Mizpeh. And Josh. 6:3. Ye shall besiege Jericho. The wrath of God, and an army of terrors, blocked up poor Job, and stormed him. Now, here be these sore pressures on the soul. 1. The poor man cannot look out to any creature-comfort, or creature-help. Say, that an angel from heaven would stand for him, or a good conscience would plead comfort to him, it should solace him; but the man cannot look out, nor can he look up, Psal. 40:12. The enmity of God is a sad thing. 2. A battle array is not of one man, but of many enemies: say the man had one soul, it should be his enemy; and that he had a hundred souls, he should have a hundred enemies; but as many millions of thoughts, as in his wearisome nights escape him, he has as many enemies; yea, as many creatures, as many stones of the field, as many beasts, of many enemies, Job 5:23; Hos. 2:8. Christ gave to the Father proportions of peace, and to the poor soul under sense of wrath, they are nothing: the fear of hell is a part of real hell to the man who knows no other thing, but that he is not reconciled to God. Creatures behind him, and before him, heaven above, and earth below, and creatures on every side, within and without, stand with the weapons of heaven, and of an angry God against him; friends, wife, servants, acquaintance have something of wrath and hell on them; the man in his own thought is an out-law to them all; and the leader of all these archers is God. God, God is the chief party. See Job 19:12, 13, 14, 15, 16, 17. And there you see, brethren, acquaintance, kinsfolk, familiar friends, man-servant, maid-servant, wife, young children, bone, skin, flesh, are all to Job as coals of the fire of hell. And Isa. 8:21, 22. Men in this shall curse their king and their God.
这并不奇怪，上帝用这样的灵性灾难，如不信仰、嫉妒和对上帝的错误判断来惩罚他的子民的罪孽，比起上帝让希西家骄傲的心自食其果，让大卫的懒散和安逸导致他犯奸淫，让彼得的自信导致他背弃主，这并不奇怪。但当上帝用自己的木头楔子刺痛圣徒，将他们在灵性荒漠中对上帝的错误判断与另一个错误判断联系起来时，这是一个悲伤的安排；而公义（在一种容许的神意中）将一个罪孽与另一个罪孽相连，以延长这个链条，如果没有自由恩典，一个金链环，来结束这个进程。现在，我们不能将这看作是一种普通的灾难；约伯的表达非常充分，如第 6 章 4 节所说：“因为全能者的箭在我里面，我灵喝其中的毒，神的惊吓摆列攻击我。”箭是一种致命的武器，当它由人或天使射出时，但与全能者的箭相比，它就像油一样柔软。 这是全能者[沙代]的箭，他在天上制造和锻造，并在天上磨利。2. 这支箭沾满了毒药，来自地狱和神圣的正义。一个魔鬼比一群人更强大；但是当这样的地狱射手被派去射出带有天堂的诅咒和血腥愤怒的箭矢时，魔鬼的军团就变得非常强大。3. 当全能者的手臂拉弓时，这将是多么可悲的一击？上帝的手臂可以震动山脉，使它们颤抖，可以将地球的基础移出原位，可以拿起天地的球体，比一个人将弹石从手中投出更容易。当他以全能者的力量对抗创造物时，人能做什么呢？4. 每一支箭都不是饮酒的箭，神的愤怒箭喝血：假设有一千只水蛭被放在一个贫穷裸体的人身上，吸吮他身体的每一个部位的血液，让它们有力量和技巧从骨头和关节中吸出生命的骨髓、油和汁液；还有一个人体内有一小海量的血液，而它们比普通的水蛭更渴、更有力量吸取这名生者的尸体，吸干它，就像吸干稻草或亚麻一样：这将是一种多么痛苦的经历啊！是的，但是这是可以容忍的。5.箭只能吸血；箭射向身体，它们最坏的情况是吸取肝脏和心脏的生命，穿过最强硬的骨头；但是全能的箭射向了灵魂的精神：精神是一种精致、微小、不朽的东西。以赛亚书 31:3 耶和华有智慧，他必使祸患来到，并不推翻自己的话，却要兴起攻击恶人家的人，和帮助作孽之人的帮手。埃及人不过是人，并不是神；他们的马也不过是肉，不是灵。在上帝所创造的任何事物中，精神都是一种更像神的自然。全能的箭杀死灵魂：有一支箭可以穿过肉体、关节、肝脏、心脏、骨头，甚至穿过灵魂：没有一个弓手能射箭射向灵魂；但是全能的神可以做到。 说吧，你的箭杀了那个人，但灵魂得救了。6. 许多人不爱自己的生命，就像耶稣的见证人一样：死亡，作为死亡，被恐怖的忧虑所包围；只有那些相信自己是不幸的人，才是真正的不幸。这里有恐惧，自我恐惧：耶利米对巴斯胡尔预言了一件更艰难的事情，耶和华（他说）没有叫你的名字叫巴斯胡尔，而是叫麦哥·米萨比，耶 20:3。你将成为自己的恐怖。将这与其他痛苦相比较：约伯宁愿选择绞死或黑暗的坟墓；对于自然来说，坟墓是一个悲伤、黑暗和可怕的地方；但信徒可以超越坟墓。被荣耀的灵魂现在还害怕坟墓吗？或者他们害怕棺材和裹尸布，或者害怕与蠕虫和腐败同住吗？或者，火烧得快对他们来说是一种恐怖吗？不，这些都追不上他们，他们知道这一点。但自我恐怖是一个在人的怀中带着的地狱，他无法逃避。哦！他躺下，地狱与他同床；他睡觉，地狱和他一起做梦；他起床，地狱和他一起去田野，他去他的花园，那里有地狱。 它是可观察的，一个花园是一座艺术创造的天堂；而基督在一个花园里，一个愉悦之地，为了我们的罪孽而经历了地狱的痛苦和挣扎，就像在十字架上，一个折磨之地。人去到餐桌前，哦，他敢不敢吃！他没有享用创造物的权利；吃是罪恶和地狱；所以地狱在每一道菜中：活着就是罪恶；他宁愿选择窒息；每一次呼吸都是罪恶和地狱的行为。他去教堂；他的眼前有一只像山一样大的狗：这里有恐惧！但是，一个或两个恐惧并不多，尽管对于一个失去所有安慰的灵魂来说太多了。7.上帝的恐惧（上帝总是在这场悲伤的游戏中）对我展开了战斗。或者，第 16 章 13 节。他的弓箭手围绕着我。希伯来文中的“他的伟人”或者“他的弓箭手”（因为他们很多，或者因为伟人们远距离作战）围困了我。所以，历代志下 17:9；撒母耳记上 7:16。撒母耳巡回到伯特利、吉甲和米斯巴。约书亚记 6:3。你们要围困耶利哥。上帝的愤怒和一支恐怖的军队封锁了可怜的约伯，并对他发动了攻击。现在，这些沉重的压力就在灵魂上。1. 这个可怜的人无法寻求任何物质上的安慰或帮助。假设天上的天使为他辩护，或者良心给他安慰，那会让他感到宽慰；但这个人无法寻求外界的帮助，也无法仰望上帝（诗篇 40:12）。上帝的敌意是一件令人悲伤的事情。2. 战斗不是一个人的事情，而是许多敌人的事情：即使这个人只有一个灵魂，它也会成为他的敌人；即使他有一百个灵魂，他也会有一百个敌人；但是在他疲惫的夜晚，逃离他的思绪有无数个，他就有无数个敌人；是的，有多少生物，多少田野的石头，多少野兽，就有多少敌人（约伯记 5:23；何西阿书 2:8）。基督给了父神和平的比例，但对于那些感受到愤怒的可怜灵魂来说，这些比例毫无意义：对于那些只知道自己与上帝未和解的人来说，对地狱的恐惧就是真正地狱的一部分。 他身后和身前的生物，天空之上和地球之下，以及四面八方的生物，内外都拿着天堂和愤怒上帝的武器对他而言；朋友、妻子、仆人、熟人身上都有些许愤怒和地狱的气息；在他自己的思想中，他是所有人的罪犯；而这些弓箭手的领袖就是上帝。上帝，上帝是主要的一方。参见约伯记 19:12、13、14、15、16、17。在那里，弟兄们，熟人、亲戚、熟悉的朋友、男仆、女仆、妻子、幼子、骨头、皮肤、肉体，对约伯来说都如同地狱之火的炭。以赛亚书 8:21、22 也是如此。人们因此咒骂他们的国王和上帝。

Asser. 6. These being materially the same soul-troubles of deserted and tempted saints, and of plagued and cursed reprobates, do differ formally and essentially according to God's heart, his dispensation and intentions, his mercy and his justice regulating them: so I shall speak of the difference between Christ's troubled soul, and the saint's trouble. 2. Of some ways of God's dispensation, in the soul-trouble of the saints. Touching the former; there was in Christ's soul-trouble, 1. No misjudging of God; but in a strong faith, in that he still named God his Father, and God. 2. In that as this trouble came to a height, and more fuel was added to the fire of divine wrath, Luke 22:44. ἐκτενεστερον προσηύχετο, he prayed with more extension of body and spirit; he extended himself in fervour of praying. And, Heb. 5:7. He offered prayers, and ἱκετηριας humble supplications of the poor, or oppressed, that make their address to one who can help them: he put into God an humble petition, and a bill to his Father, as an overwhelmed man, and he offered this bill, κατά κραυγης ἰσχυρᾶς with an hideous cry and tears. Rev. 14:18. The angel cried with a loud voice. To cry with a full and lifted up voice, or with a shout; so is the verb used, John 18:40. When men cry, and cast away their clothes, and cast dust in the air. 3. His soul-trouble and death was satisfactory to divine justice, for our sins; he being free of sin himself: which can agree to no soul-trouble of the holiest saint on earth. But touching the second: these positions may speak somewhat, to clear the way of the soul-trouble of saints.
亚谢尔。6.这些都是被遗弃和受诱惑的圣徒以及受折磨和被诅咒的不信者所面临的实质上相同的灵魂困扰，但在上帝的心意、安排、意图、怜悯和公正的调节下，它们在形式上和本质上有所不同：因此，我将谈论基督受苦的灵魂与圣徒的困扰之间的区别。关于前者，在基督的灵魂困扰中，1.没有对上帝的错误判断，而是以坚定的信心，仍然称上帝为他的父亲和上帝。2.随着这种困扰的加剧，神的愤怒之火更加猛烈，路加福音 22:44 中加入了更多的燃料。他以更广泛的身体和精神祈祷；他在祈祷的热情中伸展自己。希伯来书 5:7 中说，他献上祈祷和卑微的恳求，这些恳求来自贫穷或受压迫的人，他们向能够帮助他们的人求助：他向上帝提出了一个谦卑的请求和一张给他父亲的债单，就像一个被淹没的人一样，他提出了这张债单，用可怕的呼喊和眼泪。启示录 14:18 中说，天使大声喊叫。 以高声哭泣或呐喊；这个动词在约翰福音 18:40 中使用。当人们哭泣时，扔掉衣服，向空中扬起尘土。3. 他的灵魂的痛苦和死亡对神的公义是满意的，为了我们的罪过；他自己没有罪：这是地球上最圣洁的圣徒的灵魂痛苦所无法达到的。但是关于第二点：这些观点可能在一定程度上有助于澄清圣徒的灵魂痛苦的道路。

1. Position. Conscience, being a mass of knowledge, and if there be any oil to give light, 'tis here; 'tis then likest itself, when it most bears witness of well and ill-doing. Now, we are more in sinning than obeying God; and because of the corruption of nature, the number of natural consciences that are awake to see sin, are but very few. And when the renewed conscience is on the work of feeling and discerning guiltiness in its best temper, the more life, the more sense: sick ones in a swoon, or dying persons that do neither hear, see, nor speak, are half-gate amongst the dead. The conscience sick of over-feeling, and so under over-sense of sin, is in so far in a fever: for often a fever is from the exsuperancy of too much blood, and rankness of humours, the vessels being too full; and therefore 'tis like a river that cannot chuse but go over banks, the channel being a vessel too narrow to contain it all.
位置。良心，作为一团知识，如果有任何油能照亮，那就是这里；当它最能证明善恶行为时，它最像它自己。现在，我们犯罪的次数比顺服上帝的次数更多；由于人性的腐败，能够醒来看到罪恶的自然良心的数量非常少。当更新的良心在感受和辨别罪恶时，越有生命力，越有感觉：昏厥的病人或无法听见、看见或说话的垂死者，已经接近死亡。过度感受罪恶的良心，因此对罪恶的过度感觉而生病：因为发烧往往是由于血液过多和体液过于浓厚，血管过于充盈；因此，它就像一条无法选择不溢出堤岸的河流，河道是一个无法容纳所有水的容器。

2. Pos. Therefore often the time of some extreme desertion and soul-trouble is, when Christ hath been in the soul with a full high spring-tide of divine manifestations of himself. And if we consider the efficient cause of desertion, which is God's wise dispensation: when Paul hath been in the third heaven, on an hyperbole, a great excess of revelations, God thinketh then good to exercise him with a messenger of Satan; which by the weakness and spiritual infirmity he was under, wanted not a desertion, less or more, whatever the messenger was; as it seems to be fleshly lust, after a spiritual vision. Paul was ready to think himself an angel, not flesh and blood; and therefore, 2 Cor. 12:7 he saith twice in one verse, This befel me, ἵνα μὴ ὑπερωμαιν. That I should not be lifted up above ordinary comets, up among the stars. But if we consider the material cause, it may be, that extreme and high overflowing of Christ's love break our weak and narrow vessels: Cant. 5:1 there is a rich and dainty feast of Christ, I am come into my garden, my sister, my spouse, I have gathered my myrrh with my spices, I have eaten my honey-comb with my honey, I have drunk my wine with my milk: eat, O friends, drink, yea, drink abundantly, O Beloved. Yet in that song, the Spirit of God speaketh of a sad desertion in the next words, I sleep, but mine heart waketh: It is the voice of my Beloved that knocketh, &c. There is not only impiety, but want of humanity, that the church had rather that wearied Jesus Christ should fall down and die in the streets, in a rainy and snowy night, when his locks were wet with rain, than that he should come in and lodge in the soul. And let us not think that the thread and tract of the scripture's coherence, one verse following on another, as the Spirit of God hath ordered them, is but a cast of chance or an human thing: when the spouse rideth on the high places of Jacob, and saith, Isa. 49:13. Sing, O heavens, and be joyful, O earth, and break forth into singing, O mountains: for God hath comforted his people, and will have mercy on his afflicted. Yet this was nothing to the afflicted people; verse 14. But Sion said, the Lord hath forsaken me, and my Lord hath forgotten me. When the Lord's disciples, Mat. 17 are in the sweetest life that ever they were in, at the transfiguration of Christ, when they saw his glory, and Peter said, Master, it is good for us to be here, even then, they must appear to be weak men; and Christ must forbid and rebuke their faithless fear, ver. 6. They fell on their faces, and were sore afraid. I leave it to the experience of the godly, if Jeremiah his singing praise in one verse, chap. 20:13 and his cursing the day that he was born on, in the next verse, ver. 14 the order of scripture being of divine inspiration, do not speak God's dispensation in this to be such, as to allay and temper the sweetness of the consolation of a feast of God's high manifestation, with a sad desertion. So John his glorious soul-ravishing comforts, in seeing the seven golden candlesticks, any the Son of Man in such glory and majesty, Rev. 1:12, 13, 14, 15. Yet it appears to be a desertion that he is under, when Christ forbiddeth him to fear, and when he must have the hand of Christ laid on his head, and when he falleth down at Christ's feet as dead. ver. 17, 18. And when Isaiah saw the glorious vision, chap. 6. The Lord sitting on his throne high and lifted up; it must be a throne higher than the heaven of heavens, that be sitteth on, and his train filling the temple. 'Tis a desertion that he falleth in, ver. 5. Then said I, woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts; he was a pardoned man before. 'Tis so with us, while the body of sin dwelleth in us, that we cannot, being old bottles, bear new wine; and therefore the fulness of God, breaketh crazy lumps of sinful flesh and blood: as a full tide is preparatory to a low ebbing; and full vessels in the body, to a fever. Would Christ, in his fulness of the irradiations of glory, break in upon us; he should break the bodily organs, and over-master the soul's faculties, that all the banks of the soul should be like broken walls, hedges, or clay channels; which the inundation of a river has demolished, and carried away from the bottom. Flesh and blood is not in a capacity of over-joy, and can hold but little of heaven, no more than earth could bear such a glorious creature as the sun: we must be both more capacious, and wider, and stronger vessels, before we be made fit to contain glory; we are leaking and running out vessels, to contain grace. Manifestations, and rays of divine love are too strong wine that grew up in the higher Canaan, for our weak heads.
因此,经常发生极端背弃和灵魂困扰的时刻，是因为基督曾以神圣显现的满潮进入灵魂。若考虑背弃的有效原因——即上帝的明智安排：当保罗曾在第三天堂，获得了不少启示的丰富经验，上帝会认为适宜用撒但的使者来锻炼他；尽管受到了弱点和属灵软弱的考验，无论是什么使者带来的背弃，似乎是肉体的私欲，由于有了灵性的幻觉。保罗准备把自己看作是天使，而非肉体; 因此在哥林多后书 12:7 他在一节中两次说道，为此祸患临到我，“免得我过于高傲自大。”这是为了我不会被提升到超越普通星球，达到星际之间的位置。但若考虑物质原因，可能是基督的极端和高涨的爱冲破我们脆弱狭窄的器皿。《雅歌》。 5:1 基督的盛宴丰富而美味，我进入了我的花园，我的姐妹，我的配偶，我用香料采集了没药，我用蜂蜜吃了蜂巢，我用牛奶喝了酒：朋友们，请吃，请喝，亲爱的，请大量地喝。然而，在那首歌中，上帝的灵在接下来的话中谈到了一次悲伤的离弃，我睡着了，但我的心醒着：这是我亲爱的敲门的声音，等等。教会不仅不虔诚，而且缺乏人性，宁愿疲惫不堪的耶稣基督在街上倒下，死在一个雨雪交加的夜晚，他的头发被雨水打湿，也不愿他进来寄宿在灵魂中。让我们不要认为圣经的连贯性，一个经文接着一个经文，正如上帝的灵所安排的，只是偶然的或人为的事情：当新娘骑在雅各的高处时，她说，以赛亚书 49:13。诸天哪，欢唱吧，大地啊，喜乐吧，山岭啊，迸发出歌声吧，因为上帝安慰了他的百姓，怜悯他的受苦者。然而，这对受苦的人来说并不重要；第 14 节。 但是锡安说，主已经离弃我，我的主已经忘记我。当主的门徒们在基督的变像中经历了他们曾经有过的最甜蜜的生活时，当他们看到他的荣耀时，彼得说，主啊，我们在这里真好，即使在那时，他们也必须显得软弱无力；基督必须禁止并指责他们无信的恐惧，第 17 节。他们俯伏在地，非常害怕。我把这交给虔诚者的经验，如果耶利米在一节中唱赞美诗，第 20 章 13 节，而在下一节中诅咒他出生的那一天，经文的顺序是神的启示，难道不表明神在这方面的安排是这样的，以平息和调和上帝高度显现的盛宴的甜蜜，与悲伤的离弃相结合吗？约翰在启示录 1:12、13、14、15 中看到的七个金灯台和人子的荣耀和威严，他的灵魂得到了极大的安慰。然而，当基督禁止他害怕时，他显然是在被离弃之下，当他必须让基督的手放在他的头上，当他在基督脚前像死人一样倒下时，第 17、18 节。 当以赛亚看到荣耀的异象时，第六章。主坐在他高高举起的宝座上；这必定是一个比天堂更高的宝座，他坐在上面，他的衣裳充满了圣殿。他陷入了一种被遗弃的状态，第 5 节。于是我说，我有祸了！因为我灭亡了，因为我是嘴唇不洁的人，我住在嘴唇不洁的民中，又因为我亲眼看见了万军之王耶和华；他以前是一个被赦免的人。对我们来说也是如此，当罪的身体住在我们里面时，我们不能像旧瓶子一样承受新酒；因此，上帝的丰满打破了破烂的罪恶的肉体和血液：就像满潮是低潮的前奏，身体中的满器官是发烧的前兆。如果基督以他荣耀的光辉充满我们，他将打破身体的器官，控制灵魂的能力，使灵魂的所有堤坝都像破碎的墙壁、篱笆或黏土渠道一样；就像河水的洪水摧毁并冲走了底部的东西。 血肉之躯无法过度喜悦，只能容纳少许天堂的光辉，就像大地无法承载如太阳这样辉煌的生物一样：在我们被使之适合容纳荣耀之前，我们必须成为更宽广、更强大的容器；我们是漏水和流失的容器，无法容纳恩典。神圣爱的显现和光芒是在更高的迦南地生长的太过强烈的酒，对我们脆弱的头脑来说。

Asser. 3. Desertion cometh under these considerations: 1. As 'tis a cross, and a punishment of sin; 2. As a trial from mere divine dispensation: 3. As 'tis a sin on our part, full of sinful misrepresentations of Christ.
3. 背叛可以从以下几个方面考虑：1. 作为一种十字架和罪的惩罚；2. 作为纯粹神圣安排的试炼；3. 作为我们的罪，充满对基督的罪恶歪曲。

In the first consideration, we are to submit to any penal overclouding of Christ: 1. Because the eye cannot water to look on any cross of Christ, where faith's aspect goeth before, and faith, Though I sit in darkness, yet I shall see light. 2. There is required a sort of patience under sin, as 'tis either a punishment of another sin, as David was submissive to the sinful railing of Shimei, and the wicked treasons, and incestuous pollutions of his concubines, by his son Absalom: or as sin dwelleth in us, and in divine dispensation must be our cross, as well as our sin; we are to be grieved at our sins, as they cross God's holy will: but as they are our own crosses, and thwart our own desires, and now are committed by us, or dwell in us, we are not to bite at, and utter heart-railings against divine providence, who might have prevented, and efficaciously hindered these sins; and yet did not hinder them. 6. This dispensation should be adored, as a part of divine wisdom; that broken souls are not wholly cured, till they be in heaven. Sin is a disunion from God: Jesus doth not so compleatly solder the soul to God, but the seam hath holes and gapings in it, by reason of the indwellings of sin, Rom. 7:17, 18, 19, 22, 23. And since Libertines will confound justification with regeneration, we say, their justification we speak of, is never perfected in this life. And because sin, as sin, which remaineth in our flesh, must make God and the soul at a distance, there cannot be such perfect peace as excludeth all soul-trouble; the blue scar of the wound remaineth so, and the dregs of that domestic falling-ill, that we have of our first house of Adam, are so seated in us, that as some diseases recur, and some pain of the head, when an east wind bloweth; so the disease we have in our head, the first Adam, sticketh to us all our life; and when temptations blow, we find the relics of our disease working, and foaming out the smell of the lees, and scent that remaineth. Christ has need to perfume our ill odours, with his merits; for our begun sanctification is so imperfect, as that yet our water smells of the rotten vessel, the flesh; and we cannot but have our ill hours, and our sick days, and so a disposition to sinful desertions. 4. Unbelief naturally stocked in the body of sin, is humorous and ill-minded to Christ: there is a liar in our house, and a slanderer of Christ, that upon light occasions can raise an ill same of Christ, That he is a hard man, and gathers where he did not sow: that Christ is nice and dainty of his love; that he is too fine, too excellent and majestic to condescend to love me: and take this as the mother-seed of all sinful desertions, to blame Christ's sweet inclination to love us, as well as his love. I knew thou wast a hard man; 'tis dangerous to have ill thoughts of Christ's nature, his constitution, actu primo. The next will be to censure his ways, his sowing, and his gathering; which I take to be the current objection of old Pelagians, and late Arminius. O! he must gather where he did never sow, if he command all to believe under the pain of damnation, and yet he judicially, in Adam, removed all power of believing: so he putteth out the poor man's eyes, and cutteth off his two legs, and commanded him to see with no eyes, and walk with no legs, under pain of damnation. Men believe not they hate Christ by nature; and hatred hath an eye to see no colour in Christ, but blackness; as the instance of the Pharisees doth clear; who saw but devilry in the fairest works of Christ, even in his casting out of devils.
在第一个考虑中，我们要顺服于基督的任何惩罚：1.因为眼睛无法忍受基督的十字架，只有信仰的目光在前，信仰说：“虽然我坐在黑暗中，我仍然会看到光明。”2.对于罪恶，需要一种耐心，因为它要么是另一种罪恶的惩罚，如大卫对示每的恶言恭顺，对他儿子押沙龙的邪恶背叛和乱伦污染的妾室也是如此；要么是因为罪恶存在于我们之中，在神的安排下，它必须成为我们的十字架，我们应该为我们的罪恶感到悲痛，因为它们违背了上帝的圣意；但是当它们成为我们自己的十字架，阻碍了我们自己的愿望，并且现在是由我们犯下或存在于我们之中时，我们不应该咬牙切齿地对抗神的安排，并发表对神的心灵谩骂，因为神本可以阻止并有效地阻止这些罪恶，但祂没有这样做。6.这种安排应该被崇拜，因为它是神智慧的一部分；破碎的灵魂直到进入天堂才能完全得到医治。 罪是与上帝的分离：耶稣并没有完全将灵魂与上帝连接在一起，因为罪的存在，缝隙中有洞和裂缝，罗马书 7:17, 18, 19, 22, 23。由于放纵者将称义与重生混为一谈，我们说，他们所说的称义在这个生命中永远不会完全。因为罪作为罪，仍然存在于我们的肉体中，必然使上帝与灵魂保持距离，因此不可能有完全排除一切灵魂困扰的完美和平；伤口的蓝色疤痕仍然存在，我们从亚当的第一个家庭中遗传的病痛残留在我们身上，就像某些疾病在东风吹时会复发，头痛一样；因此我们头上的疾病，第一个亚当，将伴随我们一生；当诱惑来临时，我们发现我们的疾病的残留物在作祟，冒出酒渣和残留的气味。 基督需要用他的功德来香化我们的恶臭；因为我们初步的成圣是如此不完美，以至于我们的水还带着腐烂的容器——肉体的气味；我们不可避免地会有糟糕的时刻和生病的日子，从而产生对罪恶的离弃倾向。4. 不信仰天然地根植于罪的身体，对基督持有幽默和恶意的态度：我们的家里有一个说谎者，一个诽谤基督的人，他在轻微的场合下就能对基督产生恶劣的评价，说他是一个苛刻的人，收割他没有播种的地方；说基督对他的爱很挑剔、很讲究，他太优秀、太威严，不屑于爱我。将这视为所有罪恶离弃的母本，责怪基督对我们的爱的甜蜜倾向，以及他的爱。我知道你是一个苛刻的人；对基督的本性、他的构成和他的行动进行恶劣的思考是危险的。下一步将是批评他的方式、他的播种和他的收割；我认为这是旧时的佩拉吉派和近来的阿敏尼派的常见异议。哦！ 他必须在他从未播种的地方收集，如果他命令所有人都要相信，否则就会受到诅咒的惩罚，然而他在亚当身上却剥夺了所有相信的能力：所以他剥夺了穷人的眼睛，切断了他的两条腿，并命令他没有眼睛看，没有腿走，否则就会受到诅咒的惩罚。人们不相信他们天生憎恨基督；憎恨只能看到基督的黑暗，而看不到任何颜色；法利赛人的例子就说明了这一点，他们在基督最美好的工作中只看到了魔鬼的行为，甚至在他赶魔鬼的时候也是如此。

Asser. 4. Desertions, on the Lord's part, are so often mere trials, as we may not think they are greatest sinners who are most deserted. Desertion smelleth more of heaven, and of Christ deserted for our sins, than of any other thing; 'tis the disease that follows the royal seed, and the king's blood; 'tis incident to the most heavenly spirits, Moses, David, Heman, Asaph, Hezekiah, Job, Jeremiah, the church, Psal. 102; Lam. chap. 1. chap. 2:3, 4 it is ore that adhereth to the choicest gold. But how is it, say some, that you read of so little soul-desertion in the apostles, and believers under the New Testament, and so much of it under the Old Testament? Is it not, because it belongeth to the law and the covenant of works, and to the spirit of the Old Testament, and nothing to the gospel of grace? So Antinomians dream. I answer, We read indeed of heavier and stronger external pressures laid on men, to chace them to Christ under the law, than under the gospel: because the gospel speaketh of curses and judgment in the by; and the law more kindly, and more frequently, because of our disobedience; and of the preparing of an infant-church, under non-age, for Christ. But tho' the gospel speak less of God's severity in external judgments, as in killing so many thousands, for looking into the ark, for idolatry; yet the apostle saith, that these things were not merely pedagogical, and Jewish; so as, because the like are not written in the New Testament, it followeth not, they belong not to us: for (saith he) 1 Cor. 10:6. Now these things were our examples. Verse 11. Now all these things happened unto them for examples, and they are written for our admonition, upon whom the ends of the world are come. Ergo, The like for the like sins, do, and may befal men under the gospel. Moreover, never greater plagues were threatened than by Christ's own mouth; never wrath to the full came upon any, in such a measure, as upon the city of Jerusalem, and the people of the Jews, for killing the Lord of Glory. And tho' no such desertions be read of in the apostles, as of Job, (who was not a Jew, and yet more deserted than David, Heman, or any prophet) Hezekiah, the church, Lament. chap. 2 and 3 yet we are not hence to believe, that there were never such desertions under the New Testament: for as external judgments, so internal soul-trials, are common to both the saints under the Old and New Testament; as is evident in Paul, 2 Cor. 1:8, 9; 2 Cor. 5:11; 2 Cor. 7:4, 5, 6; 1 Pet. 1:6, 7. And as both were frequent under the Old Testament, so were they written for our learning. And if it were to the Jews merely pedagogical, to have terrors without, and sears within, and to be pressed out of measure; or to afflict their souls for sin, were a work of the law; then to be afflicted in conscience, were a denying that Christ is come in the flesh, and simply unlawful: whereas the Lord's absence is a punishment of the church's not opening to Christ, Cant. 5:4, 5, 6 and God's act of withdrawing his lovely presence, is an act of mere free dispensation in God, not our sin. For this would be well considered, that the Lord's active desertion, in either not co-operating with us when we are tempted, or, 2. His not calling, or the suspending of his active pulsation and knocking at the door of our soul, or, 3. The not returning of a present comfortable answer, or, 4. The withdrawing of his shining manifestations, his comforts, and the sense of the presence of Jesus Christ, cannot be formally our sins: indeed, our unbelief, our sinning, which resulteth from the Lord's non-co-operating with us, when we are tempted, our misjudging of Christ, (as if it were a fault to him to stand behind the wall) which are in our desertions passive, are sins.
亚谢。4. 在主的一方面，背离往往只是试炼，我们不能认为那些被遗弃的人是最大的罪人。背离更多地闻起来像天堂，像为我们的罪而被遗弃的基督，而不是其他任何事情；这是跟随皇室种子和国王的血液的疾病；它发生在最天上的灵魂身上，摩西，大卫，希幔，亚萨，希西家，约伯，耶利米，教会，诗篇 102；哀歌第 1 章，第 2 章：3,4，它是附着在最精选的黄金上的矿石。但是有人问，你为什么在新约下很少读到灵魂被遗弃的情况，而在旧约下却读到很多？这不是因为它属于律法和行为契约，属于旧约的灵性，而与恩典的福音无关吗？这是安提法派的梦想。我回答说，确实在律法下，有更重更强的外部压力加在人们身上，以追逐他们到基督那里，而在福音下则较少：因为福音提到了咒诅和审判；而律法更友善，更频繁，因为我们的不顺从；以及为基督准备一个未成年的教会。 但是尽管福音书中较少提到上帝在外部审判中的严厉，比如杀死那么多人，因为窥视约柜，因为拜偶像；然而，使徒说，这些事情不仅仅是教育性的和犹太的；因此，因为新约中没有类似的记载，不能得出它们与我们无关的结论；因为（他说）哥林多前书 10:6。这些事情都是我们的榜样。第 11 节。这些事情都发生在他们身上，是为了给我们以警戒，因为我们是世界的终结。因此，类似的罪行会在福音书下发生在人们身上。此外，从未有比基督亲口威胁的更大的灾祸；从未有比如此之多的愤怒降临在任何人身上，如同降临在耶路撒冷城和犹太人身上，因为他们杀害了荣耀之主。虽然使徒的书信中没有像约伯那样的被遗弃的记载（约伯不是犹太人，却比大卫、希幔或任何先知更被遗弃），希西家，教会，哀歌章节。 2 和 3，然而我们不能因此相信，在新约下从未发生过这样的背离：因为外在的审判和内在的灵魂试炼都是旧约和新约下的圣徒共同经历的，正如保罗在哥林多后书 1:8, 9；哥林多后书 5:11；哥林多后书 7:4, 5, 6；彼得前书 1:6, 7 中所明显的。正如旧约下经常发生的情况一样，这些情况都是为了我们的学习而写的。如果对犹太人来说，只是一种教育性的，外在的恐惧和内在的恐惧，并且为了罪而折磨自己的灵魂是律法的工作；那么在良心上受苦就是否认基督已经降世，并且是完全不合法的：然而，主的缺席是教会不向基督敞开的惩罚，雅歌 5:4, 5, 6，上帝撤回他可爱的同在，是上帝完全自由的分配行为，而不是我们的罪过。因为这应该好好考虑，主的积极背弃，要么是在我们受到诱惑时不与我们合作，要么是他不呼召，或者是他积极地敲打我们灵魂的门，或者是没有给出一个即时舒适的答案，或者是... 他辉煌的显现、他的安慰和耶稣基督的存在感的撤回，并不是正式上我们的罪：事实上，我们的不信、我们的犯罪，这是因为主在我们受试探时不与我们合作，我们对基督的错误判断（好像他躲在墙后是他的过错），这些在我们被遗弃时是被动的罪过。

Asser. 5. Saddest desertions are more incident to the godly, than to the wicked and natural men; as some moth is most ordinary in excellent timber, and a worm rather in a fair rose than in a thorn or thistle. And sure, tho' unbelief, fears, doubtings, be more proper to natural men, than to the saints; yet unregenerate men are not capable of sinful jealousies of Christ's love, nor of this unbelief, which is incident to the desertion we now speak of; even as marriage jealousy falleth not on the heart of a whore, but of a lawful spouse. 2. According to the measure and nature of love, so is the jealousy, and heart suspicions for the want of the love, whence the jealousy is occasioned: the soul which never felt the love of Christ, can never be troubled, nor jealousy displeased for the want of that love. And because Christ had the love of God in another measure, possibly of another nature, than any mortal man; his soul-trouble, for the want of the sense and actual influence of that love, must be more, and of a higher, and it may be of another nature, than can fall within the compass of our thoughts: never man in his imagination, except the man Christ, could weigh, or take a lift of the burden of Christ's soul-trouble; the lightest corner or bit of Christ's satisfactory cross, should be too heavy for the shoulders of angels or men. You may then know how easy it is for many to stand on the shore, and censure David in the sea; and what an oven, and how hot a fire must cause the moisture of his body turn the drought of summer. The angels, John 20 have but a theory and the hearsay of a stander-by, when they say, Woman, why weepest thou? She had slept little that night, and was up by the first glimmering of the dawning, and sought her Saviour with tears, and an heavy heart, and found nothing but an empty grave; O they have taken away my Lord, and I know not where they have laid him. And the daughters of Jerusalem stood but at the sick spouse's bed-side, and not so near when she complains, I am sick of love. To one, whose wanton reason denied the fire to be hot, another said, put your finger in the fire, and try if it be hot. Some have said, all this soul-trouble is but melancholy and imagination: would you try whether the body of an healthy and vigorous man, turned as dry as chaff, or a withered half-burnt stick, through soul-pain, be a cold fire, or an imagination: and what physic one of the smallest beams of the irradiation of Christ's smiling countenance is to such a soul; you would not speak so.
阿瑟。5.最悲伤的背叛更多地发生在虔诚的人身上，而不是邪恶和自然人身上；就像一些蛀虫最常见于优质木材中，而不是荆棘或蓟草中的蛀虫。而且，虽然不信仰、恐惧、疑虑更适合于自然人，而不是圣徒；然而，未重生的人无法对基督的爱心产生嫉妒，也无法对我们现在所说的背叛产生的不信任；就像婚姻嫉妒不会落在妓女的心上，而是合法配偶的心上。2.根据爱的程度和性质，嫉妒和对缺乏爱的心理怀疑也会相应增加：从未感受到基督的爱的灵魂，永远不会因为缺乏那份爱而感到困扰或嫉妒不满。 因为基督拥有上帝的爱，可能是以一种与任何凡人不同的方式和程度，所以他的灵魂痛苦，因为缺乏对那份爱的感知和实际影响，必然更多、更高，也可能是一种与我们思维范围不同的性质。除了基督以外，没有人在想象中能够衡量或承担基督灵魂痛苦的重担；即使是基督满足的十字架上最轻的一角或一点，对天使或人类的肩膀来说也是太重了。你可以知道，很多人站在岸边，指责大卫在海中；而一个炉子和多么炙热的火，会使他身体的湿气变成夏天的干旱。当天使们说：“女人，你为什么哭泣？”时，他们只是凭借旁观者的理论和传闻。她那天晚上几乎没有睡觉，黎明的第一缕曙光就起床，带着眼泪和沉重的心情寻找她的救主，却只找到一个空坟墓；哦，他们把我的主带走了，我不知道他们把他放在哪里。 耶路撒冷的女儿们站在病重的配偶床边，但当她抱怨自己因爱而生病时，她们并不那么靠近。对于一个放荡不羁的理智否认火热的人，另一个人说，把手指放进火里试试看是否热。有人说，所有这些灵魂的痛苦只是忧郁和想象：你想试试一个健康而有活力的人的身体，因为灵魂的痛苦而变得干燥如秕糠，或者像一根干枯半烧过的木棍一样，是一种冷火还是想象：以及对于这样一个灵魂来说，基督微笑的光辉面容中最微小的一束光芒是什么样的药物；你就不会这样说了。

Asser. 6. Why some of the saints are carried to Abraham's bosom, and to heaven in Christ's bosom, and for the most, feast upon sweet manifestations all the way, and others are oftener in the hell of soul-trouble, than in any other condition, is amongst the depths of holy sovereignty. (1.) Some feed on honey, and are carried in Christ's bosom to heaven; others are so quailed, and kept under water, in the floods of wrath, that their first smile of joy is when the one foot is on the shore, and when the morning of eternity's sun dawns in at the window of the soul. Some sing, and live on sense all the way; others sigh, and go in at heaven's gates weeping, and Christ's first kiss of glory dries the tears off their face. (2.) Christ walks in a path of unsearchable liberty, that some are in the suburbs of heaven, and feel the smell of the dainties of the king's higher house, ere they be in heaven; and others, children of the same Father, passengers in the same journey, wade through hell, darkness of fears, thorns of doubtings, have few love-tokens, till the marriage-day. (3.) There be not two sundry ways to heaven; but there are (I doubt not) in the latitude of sovereignty, hundreds of various dispensations of God, in the same way. Jerusalem is a great city, and hath twelve, and many ports, and angles and sides to enter at; but Christ is the only way: he keeps in all, and brings in all; he keeps in angels that never come out, he brings in his many children to glory. But some go to heaven, and till the twelfth hour know nothing of sin, death, God, Christ, heaven and hell. Grace took a short cut, and a compendious way with the repenting thief. Christ can not only run, but fly post with some in few hours to heaven: grace hath eagles' wings to some; and some wrestle with hell, fight with beasts, make war with lusts, and are dipt in and out, as the oars in the river, in floods of wrath from their youth, and a long time. Caleb and Joshua for two generations were in the journey to Canaan; many thousands not born when they entered the journey, yea, new generations arose, and entered into that good land with them, and were there as soon as they.
阿瑟 6. 为何一些圣徒被带到亚伯拉罕的怀里，被带到基督的怀里进入天堂，大多数人享受甜蜜的显现，而另一些人更多地处于灵魂痛苦的地狱中，而不是其他境况之中，是圣洁主权深奥之事。（1.）有些人享受蜂蜜，被带到基督的怀中进入天堂；其他人被压制，被淹没在愤怒的洪水中，他们的第一次喜悦是当一只脚踏上岸时，当永恒的早晨的太阳在灵魂的窗户照耀。有些歌唱，一路上活在感觉中；其他人叹息，含泪走进天堂的门，基督给予的荣耀之吻擦干了他们脸上的泪水。(2.)基督走在一条无法探查的自由之路上，一些人在天堂的郊区感受到国王高级宫殿美味的气息，直到进入天堂；其他的，同一位父的孩子，同样的旅程中的过客，踉跄于地狱，恐惧的黑暗，怀疑的荆棘之中，少有爱的证书，直到婚娶的日子。(3.）在通往天堂的道路上，并没有两种不同的方式；但在主权的广度上，上帝的各种安排可能有数百种不同的方式（我毫不怀疑）。耶路撒冷是一个伟大的城市，有十二个入口，许多港口，角落和边缘；但基督是唯一的道路：他包容一切，带领一切；他容纳了永不离开的天使，他带领他的众多子女进入荣耀。但有些人去天堂，直到最后一刻才了解罪恶、死亡、上帝、基督、天堂和地狱。恩典对悔罪的贼采取了捷径和简便的方式。基督不仅可以跑，还可以飞快地带领一些人在短短几个小时内到达天堂；恩典给一些人赋予了鹰的翅膀；一些人与地狱搏斗，与野兽战斗，与欲望作战，从年轻时起就在愤怒的洪水中来回浸泡很长时间，如同船桨在河中划动。迦勒和约书亚两代人都在去迦南的旅途中；许多在他们开始旅程时还未出生的人，甚至新一代人出现了，与他们一起进入了那片美好的土地，并且和他们一样快到达那里。

Asser. 7. In consideration of desertions, as actively they come from God, and passively they are received in us, and consecutively, or by abused resultance are our sins, they have sundry and divers causes.
考虑到背叛行为，主动地来自上帝，被动地在我们中间接受，以及随之而来的，或者是由于滥用结果而成为我们的罪过，它们有各种不同的原因。

1. Sorrow for the withdrawing sense and influence of Christ's love, as formally a desertion passive in us, is not sinful; except sorrow, which is a luxuriant and too indulgent passion, exceed measure. For, 1. 'Tis a mark of a soul that liveth and breatheth much on Christ's love: now, if love be the life of some, it must be continued in sense, or some fruition of love, less or more. Now, as the irradiation of the sun's beams and light in the air yesterday, or the last year, cannot enlighten the air and earth this day; and the meat I did eat a year ago, the sleep I slept the last month, cannot feed and refresh me now, but there must be a new application of new food, and new sleep; so the irradiation of the manifested love of Christ in the years of old, must go along with us: tho' as experiences of old favours, they may set faith on foot again, when it is fallen; yet the soul that liveth by fruition of divine love, must have a continuated influence of that love: and to live on divine love, of itself, can be no sin. O 'tis a life liable to many clouds, overcastings of sadness and jealousies, that lives on the manifestations of Christ's love: 'tis sweet and comfortable, but has mixtures of hardest trials; for such set on no duties comfortably, without hire in hand, as it were; when Christ's love-letter from heaven miscarries, and is intercepted, the soul swoons: 'tis surer to live by faith.
对于基督的爱的感觉和影响的减退而感到悲伤，作为以前在我们身上的被动放弃，这并不是罪恶的；除非悲伤是一种过度放纵的激情，超出了适度。因为，首先，这是一个灵魂在基督的爱上生活和呼吸的标志：现在，如果爱是某些人的生命，它必须在感觉中继续存在，或者在某种程度上享受爱。现在，就像昨天或去年太阳的光辉和光线照亮不了今天的空气和大地一样；我一年前吃的食物，上个月睡的觉，现在不能喂养和滋养我，必须有新的食物和新的睡眠；所以基督显明的爱的照耀在过去的岁月里必须与我们同行：虽然作为旧恩典的经历，它们可能在信仰跌倒时再次启动信仰；然而，凭借神圣爱的享受而生活的灵魂，必须有持续的爱的影响；而单纯地依靠神圣爱生活本身不可能是罪恶。 哦，这是一个容易受到许多阴云、忧伤和嫉妒的生活，它依靠基督的爱的显现而存在：它是甜蜜和舒适的，但也有最艰难的考验的混合物；因为这样的人没有舒适地履行任何职责，没有手头的报酬，当基督从天堂寄来的爱的信件失踪或被截获时，灵魂会昏厥：靠信仰生活更可靠。

2. To murmur, and impatiently to sorrow, as if God had forgotten to be merciful, is sinful sorrow; 1. Because the object of it is materially, blasphemous: the strength of Israel cannot lie, nor repent; nor can any change fall on him. 2. 'Tis most unjust to complain and quarrel with him, who hath jus, ἀντεξκσίαν, right, law, full and unconstrained liberty to do with his own what he pleaseth; but the heavenly irradiations and outshinings of Christ's love, and the influence of his free grace, are all his own, and most free; for if the seaman have no just cause to quarrel with God, because the wind bloweth out of the east, when he desireth it may blow out of the west; and the husbandman cannot in reason plead mal-government in the Almighty, because he restrains the clouds, and bindeth up the womb of heaven, in extreme drought, when he crieth for rain and dew to his withered earth and meadows, and valleys; so neither is there any just pleading (a sinless desire of the contrary is a far other thing) with the Lord, because he bindeth up the bowels of Christ from outing his love, or restraineth the winds and breathings of the Spirit from blowing. 3. We may desire the wind of the Lord to blow, because it is an act of free grace in him so to do; but to contend with the Lord, because he will not act himself in works of free grace, at our pleasure, is to complain that grace is grace; for if grace were obnoxious, in all its sweet spirations and motions, to my will, or to your desires, it should not be grace, but a work of my hiring and sweating. 4. This sorrowing must accuse the free, holy, and innocent love of Christ, as if his love were proud, nice, humorous, high, passionate; whereas infinite freedom, infinite majesty, and loveliness and meekness of tenderest love, do all three concur admirably in Jesus Christ. Love cannot be hired, Cant. 8:7. If a man would give all the substance of his house for love, it would utterly be contemned. And for the strength of tenderness of love, the same place pleadeth; Many waters cannot quench love, neither can the floods drown it. And Paul asserteth, Eph. 3:18 the breadth, and length, and depth, and height of it. 5. There is required a submission under such a divine dispensation; else we upbraid grace, and will be wicked, because God will not be (actu secundo) as gracious in his influence, as we are humorous in our sickly desires. 6. If we could understand the sense of divine dispensation, the Lord often intendeth grace, when he suspendeth grace; and his desertions are wrapped up in more invisible love and free grace, than we are aware of: and why should not we, in faith, believe his way of dispensation to be mercy?
喃喃自语，不耐烦地悲伤，好像上帝忘记了怜悯，是一种罪恶的悲伤；1.因为它的对象在本质上是亵渎的：以色列的力量不能说谎，也不能后悔；也不能有任何改变降临于他。2.抱怨和与他争吵是最不公正的，他有权利、ἀντεξκσίαν，权力、法律，完全而自由地随心所欲地处置自己的一切；但基督的爱的天国照耀和光辉，以及他自由恩典的影响，全都属于他自己，而且是自由的；因为如果水手没有正当的理由去指责上帝，因为风从东方吹来，当他希望它从西方吹来；农夫在极端干旱的时候，天父束缚云彩，填塞了上天的子宫，他呼求下雨和露水，来拯救他枯竭的土地，牧场和山谷；那么在上帝带走基督的慈爱或者约束了圣灵的风与气息的时候，也没有什么正当的理由（渴望相反的事情是完全不同的）。3。 我们可能希望主的风吹动，因为这是他自由恩典的行动；但是与主争论，因为他不按我们的意愿在自由恩典的工作中行动，就是抱怨恩典是恩典；因为如果恩典在它甜蜜的呼吸和运动中受到我的意愿或你的欲望的限制，那它就不是恩典，而是我雇佣和努力的工作。4. 这种悲伤必须指责基督的自由、圣洁和无辜的爱，好像他的爱是骄傲、挑剔、幽默、高傲、激情四溢；然而无限的自由、无限的威严、可爱和温柔的爱都在耶稣基督身上完美地结合。爱不能被雇佣，雅歌 8:7。如果一个人愿意用他家中所有的财产来换取爱，它将被完全蔑视。至于爱的力量和温柔，同一地方也提到；许多水不能熄灭爱，大水也不能淹没它。保罗在以弗所书 3:18 中也肯定了爱的广度、长度、深度和高度。5. 在这样一种神圣的安排下，需要有一个提交；否则我们就是在责备恩典，而且会变得邪恶，因为上帝在他的影响中不会像我们在我们病态的欲望中那样宽容。6. 如果我们能理解神圣安排的意义，主常常在暂停恩典时意味着恩典；他的离弃包含着更多看不见的爱和自由恩典，比我们意识到的还要多：为什么我们不应该以信心相信他的安排方式是怜悯呢？

Asser. 8. Sometimes (2) God's immediate lashes on the soul, is the occasion of our sinful misjudging of God; Psal. 38:2. Thine arrows stick fast in me, and thine hand presseth me sore. Hence cometh a sad reckoning, ver. 4. Mine iniquities are gone over my head, as a heavy burden they are too heavy for me. And Psal. 77:4. Thou holdest mine eye waking: I am so troubled, that I cannot speak. And what followeth from this? A great misjudging of God. Ver. 7. Will the Lord cast off for ever? will he be favourable no more? Verse. 8. Is his mercy clean gone for ever? doth his promise fail for evermore? Verse 9. Hath God forgotten to be gracious? 'Tis but a poor ground of inferring that God hath forgotten to be merciful, and Christ is changed, because there is night and winter on your soul: Is the God of nature changed, because 'tis not ever summer, and day-light? because a rose withereth, and a flower casteth its bloom, and the sun is over-clouded, therefore God hath forgotten himself? Dispensations of God are no rules to his good pleasure; but his good pleasure regulates all his dispensations. If the soldiers of Christ quarter in the dry wilderness, not in the suburbs of heaven, their leader is wise.
亚谢。8. 有时候，上帝对灵魂的直接惩罚，会导致我们错误地判断上帝；诗篇 38:2。你的箭射入我身，你的手重压着我。因此，产生了一个悲伤的结算，第 4 节。我的罪孽淹没了我，像沉重的负担一样，我无法承受。还有诗篇 77:4。你让我眼睛睁开：我如此困扰，无法开口。从这里得出什么结论？对上帝的错误判断。第 7 节。主会永远抛弃吗？他再也不会怜悯吗？第 8 节。他的慈爱永远消失了吗？他的应许永远失败了吗？第 9 节。上帝忘记了施恩吗？仅仅因为你的灵魂经历了黑夜和冬天，就断定上帝忘记了施恩，基督改变了吗？上帝的本性改变了吗，因为不是永远夏天和白昼？因为玫瑰凋谢，花朵凋零，太阳被云遮蔽，所以上帝忘记了自己吗？上帝的安排并不是他的喜悦准则；而是他的喜悦调节着他的安排。 如果基督的士兵驻扎在干燥的荒野中，而不是天堂的郊区，那么他们的领袖是明智的。

3. Darkness and night are blind judges of colours; in desertion, 'tis night on the soul; and imaginations are strongest and biggest in the darkness; the species of terrible things plough deep furrows of strong impressions on the fancy in the sleep, when the man walketh in darkness, and hath no light, either of sound judgment, or soul-comfort: 'tis night with the soul, and then a bush moved with the wind, is an armed man; every conviction of conscience is condemnation. 2 Cor. 1:8. We are pressed out of measure, above strength, insomuch that we despaired even of our life: Ver. 9. But we had the sentence of death; there were loads and weights laid on us above strength: darkened souls put on Christ deep representations of wrath, and blackness of indignation; and change him in their apprehensions into another Christ.
黑暗和夜晚是色彩的盲目裁判；在孤独中，灵魂是黑夜；想象在黑暗中最强烈，最大；惨痛的事物在睡梦中对幻想产生深刻的印象；当人在黑暗中行走，没有明智的判断或灵魂的安慰时：灵魂里是黑夜，这时候风吹动的灌木也显出武装，每一个良心的信念都是谴责。哥林多后书 1:8。我们被逼得何道都受不住，过了自己的能力，甚至连要死的心都有了。9. 自己也断定自己是必死的。 想象中有比能力更大的重担压在我们身上：黑暗的灵魂将基督描绘成忿怒和愤怒的形象，并在他们的理解中改变了他。

4. Satan can drink up at one draught, a grieving and sorrowing spirit, 2 Cor. 2:7 and he hath access to the fancy, and out-works of the soul of the child of God, so he can enlarge the species to a double bigness; let it be considered, if the grammar of Heman, be not a little swelled in more than ordinary rhetoric, Psal. 88:4. I am counted as these that go down to the pit as a man that-hath no strength. Verse 5. Free amongst the dead, like the wounded that lie in grave, whom thou rememberest no more, and they are cut off by thy hand. Ver. 7. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. It God forgot him as a buried man, and not a wave of God's wrath, but was gone over his soul, what could God do more? And job's words are a little beyond the line, chap. 13:24. Wherefore hidest thou thy face from me, and takest me for thine enemy? Words arise up to mountains. Job was not holden of God to be an enemy: Satan can make every pin in the cross an hell, and put a new sense on God's dealing, other than ever he meaned. When Christ opens a vein to blood a conscience, Satan, if he may have leave, shall shut in his lion-teeth to tear the vein, and make the hole of the wound as wide as heart and life may come out; and therefore he raiseth up apprehension, and sows strife and pleas with Christ, and waters his own seed. Can love kill thee? Were it Christ that doth all this, would he not once come to the bedside of a sick son? Can Christ's love throw a poor friend to hell, and leave him there? He hath forgotten thee. Satan can argue from dispensation and trials to the state. Which is false logic. This thou sufferest: Ergo, thou art not in the state of adoption. It is not good that such a minion as Satan, have the ear of a deserted soul; he can carry tales between Christ and the soul, to separate between friends. Never believe ill of Christ; Love thinks no ill. If you love Christ, two hells may cast water on your fire of love, but cannot quench it. Christ will believe no ill of you, let Satan speak his will.
撒旦可以一口气喝下一个悲伤和忧伤的灵魂，哥林多后书 2:7，他可以接触到神的儿女的幻想和灵魂的外围，所以他可以将事物扩大到双倍的大小；让我们考虑一下，如果希幔的文法不是有点膨胀，超过了普通修辞的话，诗篇 88:4。我被数算与下坑的人一同坠落，如同无力的人。第 5 节。在死人中被释放，像躺在坟墓里的受伤者，你不再记念他们，他们被你的手剪除。第 7 节。你的忿怒重压在我身上，你用你的波浪使我受苦。如果上帝把他忘记了，就像一个被埋葬的人，而不是上帝的忿怒波浪已经淹没了他的灵魂，上帝还能做什么呢？约伯的话有点超出了界限，约伯记 13:24。你为什么向我掩面，把我当作你的敌人？言辞像山一样高耸。约伯并不被上帝视为敌人：撒旦可以让十字架上的每根钉子都成为地狱，并对上帝的作为赋予新的意义，与上帝原本的意思不同。 当基督打开一条血管来血洗良心时，撒旦如果得到许可，将闭上他的狮子牙齿撕裂血管，并使伤口的洞口足够宽，以便心灵和生命可以流出；因此，他引起恐惧，并与基督争吵和争辩，并浇灌自己的种子。爱能杀死你吗？如果是基督做了这一切，他难道不会来到一个生病的儿子的床前吗？基督的爱能把一个可怜的朋友扔进地狱，然后把他留在那里吗？他已经忘记了你。撒旦可以从分配和试炼中争辩到状态。这是错误的逻辑。你正在经历这些：所以，你不是被领养的状态。撒旦这样的仆人拥有一个被遗弃的灵魂的耳朵是不好的；他可以在基督和灵魂之间传递传言，以分离朋友之间的关系。永远不要对基督抱有恶意；爱不会想恶。如果你爱基督，两个地狱可以向你的爱之火泼水，但不能扑灭它。基督不会对你抱有恶意，让撒旦说他的意愿吧。

5. Even the love of a saint to Christ, under an hard dispensation, is sick with jealousy, and travelleth in birth with fancied suspicions of Christ's love. Our love is swayed with misgivings; 'tis full of cares, and fears, and doubtings; because 'tis not always edged with heavenly wisdom. It takes life from sense and felt embracings, from presence, and reciprocation of warmness from Christ's bowels: and when face answereth not face, and Christ's love doth not echo, and resound to our love, then it fainteth. We too often measure Christ's love by our foot; we calculate Christ's love by our own elevation, not by his: and Christ's mysterious dispensation, should not point the hour; nor is the full moon, nor the noon-day sun of Christ's love, the compass that our affections and love should fail by. Yea, having not seen Christ, 1 Pet. 1:8 nor felt him, yet we love him, and believe in him; and this is most spiritual love, and has most love in it; the more jealousy without ground, the less love of Christ, at least the less solid constancy of love.
即使是一个圣徒对基督的爱，在艰难的安排下，也会因嫉妒而生病，并怀疑基督的爱。我们的爱充满了疑虑；它充满了忧虑、恐惧和怀疑，因为它并不总是带着天上的智慧。它从感觉和真实的拥抱中获得生命，从存在和与基督的亲密交流中获得温暖。当面对不回应，基督的爱不回响和回应我们的爱时，它就会变得虚弱。我们经常用自己的标准来衡量基督的爱；我们计算基督的爱是根据我们自己的高度，而不是根据他的高度。基督神秘的安排不应该指示时间；基督的爱也不应该是我们情感和爱的指南。是的，我们没有见过基督，也没有感受到他，但我们爱他，并且相信他；这是最有灵性的爱，也是最有爱的爱；没有根据的嫉妒越多，对基督的爱就越少，至少对爱的坚定性就越少。

6. Unbelief is a special cause of soul-trouble. 1. In bodily diseases, pain doth not create itself; but sinful passive desertion does create itself. Christ cannot own unbelief, as coming within the compass of his creation; though by him all things were created. Unbelief spinneth out new calumnies of Christ, addeth oil to the fire, and maketh desertion a thousand talent-weight heavier than it would be. This may be evidenced in all the complaints of the saints under desertion; in which more is laid on Christ's name, than is true. Unbelief is a querulous thing. Isa. 49:14. But Sion said, unbelieving Sion said, The Lord hath forsaken me, and my Lord hath forgotten me; this was an untruth, and is confuted in the next verses. Mary Magdalene thought they had taken away her Lord; and he was as near her, as the turning about of her body, and she within speaking to him face to face. And when unbelief doth raise such thoughts, as Christ hath forgotten to be merciful; Christ is changed, he loveth not to the end; what pain must be at the soul's bottom, where such misjudging of Christ, and his love, is in the brim? And yet there is a coal of the love of Christ, smoaking in the bottom of the soul? A loving opinion of Christ is hardly expelled; especially, one particular misreport should not make me receive a misunderstanding of Christ. I never heard ill of Christ before, but much of his excellency and sweetness; and why should I admit of an untried impression, that the sun that giveth light to all, is dark; that fire is cold? 'tis not true like, that Christ is an enemy, if once a friend. Had we a storehouse, and a high bended habit of honourable, sublime, and high thoughts of Jesus Christ, his excellency, the weight of his preciousness, eminency, we should the more hardly give way to the lies that our unbelieving heart raiseth against him.
6. 不信仰是灵魂困扰的特殊原因。1. 在身体上的疾病中，痛苦并非自己创造出来的；而是罪恶的被动离弃创造出来的。基督不能接受不信仰，因为它不在他创造的范围之内；尽管万物都是由他创造的。不信仰编织出对基督的新诽谤，给困扰增加了油，使其比本来更加沉重。这可以从圣徒在被离弃时的所有抱怨中得到证明；其中对基督的指责超过了事实。不信仰是一个爱发牢骚的东西。以赛亚书 49:14。但锡安说，不信的锡安说，耶和华离弃了我，我的主忘记了我；这是一个谎言，在接下来的经文中被驳斥了。马利亚·玛大利纳认为他们把她的主带走了；而他离她只有转过身体那么近，她可以面对面地与他交谈。当不信仰引发出这样的想法，认为基督已经忘记了怜悯；基督已经改变了，他不再爱到底；在灵魂的底部，会有多么痛苦，因为对基督和他的爱的错误判断在其中？ 然而，基督的爱之煤炭仍然在灵魂的深处冒烟吗？对基督的爱的看法很难被驱逐；尤其是，一个特定的错误报告不应该让我对基督产生误解。我以前从未听说过基督的坏话，只听说过他的卓越和甜美；为什么我要接受一个未经验证的印象，即给予所有人光明的太阳是黑暗的；火是冷的？如果一旦成为朋友，基督并不是敌人，这不是真实的。如果我们有一个仓库，一个高高弯曲的对耶稣基督的尊贵、崇高和高尚思想的习惯，他的卓越、宝贵和卓越的重量，我们就更难以相信我们不信的心对他的谎言。

2. Our second misgiving from unbelief, is in believing our state. Psal. 31:22. I said in my haste, I am cut off from before thine eyes. I am nane of Christ's is a too ordinary mistake; as (he is changed, and not mine) often goeth before. We often find more fault, and first blame in Christ, if not only, ere we see our own provocations. Hence the complaints of Job, chap. 6. chap. 13. chap. 16. chap. 19 and of Jeremiah, chap. 20. chap. 15 of Hezekiah, Isa. 38 of Asaph, Psal. 17 of Heman, Psal. 88 of the church, Isa. 49:14, 15; Isa. 63. chap. 64; Psal. 102; Psal. 6; Psal. 42; Psal. 31 run more on the strain of complaining of God, and his unkind dispensation, than of the plaintiff's sins and provocations; and where there is one mistake of ourselves under desertion, the reader may find out ten mistakes of Christ; and when the deserted soul misjudgeth his own state, it issueth from, and reflecteth on the misjudged apprehension of Christ.
我们从不信中的第二个疑虑是相信我们的状态。诗篇 31:22。我匆忙中说：“我从你眼前被割断。”我不是基督的是一个太普通的错误；常常在此之前会有“他改变了，不再是我的”这样的想法。我们经常在看到自己的挑衅之前，对基督找出更多的过错，并首先责备他，如果不是唯一的话。因此，约伯的抱怨，第 6 章，第 13 章，第 16 章，第 19 章；耶利米的抱怨，第 20 章，第 15 章；希西家的抱怨，以赛亚书 38 章；亚萨的抱怨，诗篇 17 章；希幔的抱怨，诗篇 88 章；教会的抱怨，以赛亚书 49:14, 15；以赛亚书 63 章，第 64 章；诗篇 102 章；诗篇 6 章；诗篇 42 章；诗篇 31 章更多地抱怨上帝和他不友善的安排，而不是原告的罪和挑衅；在被遗弃的情况下，如果有一个关于自己的错误判断，读者可以找出十个关于基督的错误判断；当被遗弃的灵魂错误地判断自己的状态时，它源于并反映了对基督错误的理解。

3. From unbelief issueth the misjudging of our own actions: I do no good; or if I do, 'tis not bene, on the right motives, and for the right end, the good that I do. The antecedent is true, but not the consequences: there is a cloud in our fairest sun, and clay in our water; but because good works are not our Saviour's, 'tis no good ground to say, they have no influence in the way of our salvation; and they are not way-marks in our journey, because they are no part of the ransom that bought heaven. We have a grand opinion of our own righteousness, and when we miss it, we think we miss Christ himself; which is a great misjudging, and argueth a believing in ourselves, not in Christ. And often soul-trouble ariseth from defects, omissions, and sins in ourselves. If simple grief for sin as offensive to love arise, that's good soul-trouble; but such soul-trouble as shaketh the bottom of faith, and turneth the soul of Christ to seek righteousness in itself, is damnable: as 'tis hard for an unregenerate man to see sin in its dreadfullest colours, and not despair; so 'tis hard for a regenerate person to see sin, as sin, and not to fall on unbelief, and doubting of Christ's love. Antinomians think any anxiety for sin, which expelleth actual rejoicing in Christ, or turning off Christ, and our casting of the conscience again under the spirit off bondage, and work of the law. Which is contrary to truth, and the command of James, to be afflicted and mourn; and Christ's saying, Blessed are they that mourn, for, they shall be comforted; and Peter, who saith, there may be need, that the saints be in heaviness for a season.
3. 不相信导致我们对自己行为的错误判断：我没有做好；或者如果我做了好事，那也不是出于正确的动机和正确的目的，我所做的好事。前提是正确的，但结论不正确：我们最美好的太阳中有一片云，我们的水中有一块泥土；但是因为善行不是我们救主的，所以不能说它们在我们得救的道路上没有影响力；它们不是我们旅程中的路标，因为它们不是买通天堂的赎价的一部分。我们对自己的正义有很高的评价，当我们失去它时，我们认为我们失去了基督自己；这是一个很大的错误判断，表明我们相信自己，而不是基督。而且，灵魂的痛苦经常源于我们自己的缺陷、遗漏和罪恶。如果因为罪恶冒犯了爱而产生简单的悲痛，那是好的灵魂痛苦；但是那种动摇信仰根基，使基督的灵魂寻求自身的正义的灵魂痛苦是可恶的：正如一个未重生的人很难看到罪恶最可怕的一面而不绝望；一个重生的人很难看到罪恶，就是罪恶本身，而不陷入不信和对基督的爱的怀疑。 安提诺米派认为，任何对罪恶的焦虑都会驱逐对基督的实际喜乐，或使我们背离基督，再次将良心置于束缚的灵和律法的工作之下。这与真理和雅各的命令相反，要受苦和悲哀；还有基督所说的，那些悲哀的人是有福的，因为他们必得安慰；还有彼得说的，圣徒们可能需要暂时忧伤。

'Tis a great point of wisdom, 1. To know how far forth our spiritual walking may be a seed of comfort; we may easily err on either hands. 2. The logic would be humble; Lord, I am not haughty, ergo, I am comforted in thee. Paul saith well, I know nothing by myself, yet I am not hereby justified; we would not build a tower on a mole-hill. 3. From our sinful walking we may draw grounds of godly sorrow, yet not grounds of unbelief; faith and godly sorrow are consistent together. 4. 'Tis not safe to argue that we are not in Christ, from the wants adhering to our sincere performances. While we slander ourselves, we may slander the Spirit of God. 5. The measure of our obedience, cannot be a warrant to counter-argue Christ, as want is no warrant to stand far off from Christ: no more than it is good logic to flee from the fire, because you are cold; or to be at odds with gold, because you are needy and poor; poverty may conclude a sailing with low sails, and humility, but not unbelief; your want of all things, should not empty rich Jesus Christ.
这是智慧的重要一点：1. 知道我们属灵的行走能给我们带来多少安慰的种子；我们很容易在两个极端上犯错。2. 逻辑应该是谦卑的；主啊，我并不傲慢，所以我在你里面得到安慰。保罗说得好，我对自己一无所知，但这并不能使我称义；我们不会在一个小土堆上建造一座塔楼。3. 从我们罪恶的行走中，我们可以找到虔诚的悔改的理由，但不能找到不信的理由；信心和虔诚的悔改是一致的。4. 从我们真诚的行为中缺乏的地方，不能推断我们不在基督里。当我们诋毁自己时，也许我们在诋毁上帝的圣灵。5. 我们顺服的程度不能成为反驳基督的理由，就像缺乏不是远离基督的理由一样：就像因为你冷而逃离火一样，或者因为你贫穷而与黄金为敌一样；贫穷可以导致航行时帆的低垂和谦卑，但不能导致不信；你对一切事物的需要不应该使丰富的耶稣基督变得空虚。

7. Absence of Christ, misapprehended through unbelief, occasioneth soul-trouble. In which there is something which evidenceth saving grace in the troubled soul, as is aforesaid. For the want of the thing loved, cannot but here be a gracious torment to the lover. The spouse is sick, and dieth, when she wanteth him whom her soul loveth, Cant. 2:5. chap. 5 verse 6, 8. David so expresseth himself, Psal. 84:2. My soul longeth, yea, even fainteth, or dieth, or is at an end, for the courts of the Lord; my flesh and my heart crieth out for the living God. The word [Chalab] is to desire, or to be consumed, or to make an end of any thing. David's desire of enjoying God, was such, as it was his death to want God; it may hold forth, as Pagnins observeth, that David's soul, either extremely desired the Lord, or died upon the absence of God. But to be anxiously troubled in an unbelieving manner, is the sinful soul-trouble. Why doth the soul doubt of Christ's winter, more than of his summer? Absence and presence, his coming, and his departing, are both his own works. God hath liberty in the one as in the other; as it is God's liberty to make fair weather and storms, to make a fair day, and a cloudy day; to make David a king, and his brethren shepherds and common soldiers; so hath he his own freedom in the breathings of his own Spirit, and the blowing of his own wind, or of the drawing a curtain over his own face, and hiding himself: and neither in this, nor in any of his ways of freedom, can we challenge the Lord, or plead against him. And if we think we do well to be angry, even to the death, at the motions and breathings of Christ's free love, then we may compel Christ to be kind, and visit us, as we think good. Whatever ye be, Christ is Lord of his own presence and visits, and 'tis good the king's chamber of presence be a dainty, and Christ's wine be not so common as water: nor can we here force kindness, or acts of heavenly manifestations on him; he hides himself. Why, he is as reasonable, and wise, in his going as in his coming.
7. 基督的缺席，因为不信而被误解，引起了灵魂的困扰。在这种困扰的灵魂中，有一些东西表明了拯救的恩典，正如前面所说的那样。因为所爱之物的缺失，对于爱人来说必然是一种恩慈的折磨。当配偶渴望他所爱的人时，她就会生病，甚至死亡，歌罗西书 2:5，5:6，8。大卫在诗篇 84:2 中这样表达自己。我的灵魂渴望，甚至昏厥，或死亡，或终结，为了主的院宇；我的肉体和我的心灵呼喊活神。这个词[Chalab]是渴望，或者消耗，或者终结任何事物。大卫渴望享受神，以至于没有神就是他的死亡；正如帕格尼斯所观察到的那样，这可能意味着大卫的灵魂要么极度渴望主，要么在神的缺席中死亡。但以不信的方式焦虑困扰是罪恶的灵魂困扰。为什么灵魂对基督的冬天怀疑，比对他的夏天更多呢？缺席和存在，他的来临和他的离去，都是他自己的作为。 上帝在这两者中都有自由；正如上帝有权力创造晴天和暴风雨，创造晴朗的一天和多云的一天；使大卫成为国王，他的兄弟成为牧羊人和普通士兵；他在他自己的灵性呼吸和他自己的风吹动中也有自由，或者在他自己的脸上拉上帷幕并隐藏自己：在这一点上，无论是在他的自由方式中的任何一种，我们都不能挑战主，或者对他提出抗议。如果我们认为对基督自由的爱的动作和呼吸感到愤怒，甚至愿意为此而死，那么我们可以强迫基督友善地来访问我们，就像我们认为好的那样。无论你是谁，基督都是他自己存在和访问的主，国王的接见室应该是精致的，基督的酒不应该像水一样普通：在这里我们不能强迫他友善，或者强迫他进行天上的显现；他隐藏自己。为什么呢，他在他的离去和归来中都是合理和明智的。

2. Should we take on us to steward and husband the kisses and embracements of Christ, better than he can do himself; and should quarrel because the Lord hath not thought fit to make heirs and minors, that are yet under non-age. Masters and lords of their own young heaven; this were not a good world for us. Christ's love is better than wine, Cant. 1. Neither our head, nor our heart could endure to drink, at our own will, of this new wine of the higher kingdom. Better for us it is that Christ bear the key of the well of life, than children have it; and if the government of the higher and lower family be upon the shoulders of Christ, the leading of this or that single person to heaven, is worthy Christ's care.
我们是否应该承担起管理和保护基督的亲吻和拥抱的责任，比他自己做得更好；并且因为主没有选择让那些还未成年的继承人和未成年人拥有自己的天堂而争吵。这对我们来说不是一个好世界。基督的爱比酒更好，雅歌 1。我们的头脑和心灵都无法忍受随意饮用这个更高层次的王国的新酒。对我们来说，基督拥有生命之井的钥匙比孩子们拥有更好；如果更高和更低的家庭的管理权在基督的肩上，那么引导这个或那个单个人进入天堂，是值得基督关心的。

3. And consider, that Christ goeth not behind the mountain, or hideth himself upon mere hazard, but for weighty reasons, that love may be sharpened through absence; that the house may be adorned with new hangings, and Christ's bed made green; that care may be had, when he resteth in his love, not to stir up, nor awake the Beloved, until he please; that the high tides and rich feasts of Christ's love, after sad and heavy desertions, may heighten the worth and esteem of Christ; that faith and love may with more of the violence of heaven, lay hold on Christ, after long seeking, and not part with him on so easy terms, Cant. 3:1, 2, 3, 4 that we may know, what weakness is in our clay-legs, under desertion, and how we are to walk on Christ's legs, which are pillars of marble set on sockets of gold; that absence and presence, the frownings and smilings of Christ, may be to the saints the little images of hell and heaven, and broken men may read their debts in Christ's count book of free grace, with tears in their eyes, and songs of praise in their mouth; that we may be in high love, and sick for absent Christ, and may be at the pains through thick and thin to seek him, and learn to live less by sense, and more by faith, and resolve to die believing; and be charitable of Christ absent, and kiss his vail, when we can see no more; and be upon our watch-tower, and know what of the night, and observe a soul-communion with God; which the spirit of the world cannot do.
3. 而且要考虑到，基督不是随便躲在山后或者隐匿起来，而是出于重要的原因，让爱通过离别而变得更加锐利；让房屋装饰上新的挂饰，基督的床铺变得绿意盎然；当他在爱中安息时，要小心不要惊动或唤醒所爱的人，直到他愿意；在经历了悲伤和沉重的离弃之后，基督的爱的高潮和丰盛的盛宴可以提高对基督的价值和尊重；在长时间的寻求之后，信仰和爱可以更加强烈地追求基督，并且不会轻易放弃他。 为了我们能够知道我们的泥土之腿中存在着什么样的弱点，在被遗弃时该如何依靠基督的大理石柱腿行走，这些柱腿是镶嵌在金座上的；为了让基督的离去和归来、他的愁容和微笑成为圣徒们对地狱和天堂的微小映像，让破碎的人们能够含泪读出他们在基督的恩典账本中的债务，并在口中歌颂赞美；为了让我们能够热烈地爱着、渴望着远离的基督，并且愿意经历各种困难去寻找他，学会更少地依靠感官，更多地依靠信仰，并决心在信仰中死去；为了在基督离去时仍然怀有慈爱，并在看不见他的时候亲吻他的面纱；为了站在我们的望楼上，知道黑夜的情况，并与上帝进行灵魂的交流；这是世界的灵魂所不能做到的。

4. Nothing doth more cry aloud the softness and baseness of our nature than our impatience under sad dispensations, when we are positively resolved upon this, that God loveth us; yet, because of a cloud over our sun, and one scruple of gall in our joy, to lodge a new opinion, that Christ is changed into another God, and that his love doth plot, and contrive our destruction, argueth a weak and soon shaken faith. It speaketh lightness of love to Christ, that it is loosed at the root, with the scratch of a pin; he hides himself, and you say, Oh 'tis not Christ, but some other like him; for Christ would not so go and come. Well rooted friendship can scarce suffer you to believe so much of a brother, or a companion. But when ye thus misjudge Christ, we may gather, if he should appear in the garments of vengeance, as he doth to the damned; 'tis to be feared, this would drink up our faith and love, if Christ were not more gracious, than we are constant: Lord, lead us not into temptation.
4. 没有什么比我们在悲伤的安排下的不耐烦更能彰显我们的软弱和卑劣的本性，尽管我们坚信上帝爱我们；然而，因为我们的太阳被云遮蔽，我们的喜悦中有一丝苦涩，我们就会产生新的观点，认为基督变成了另一个神，他的爱意图和策划我们的毁灭，这表明我们的信仰薄弱且容易动摇。这表明对基督的爱是轻浮的，只需一针刺就能解开根基；他隐藏起来，你说，哦，这不是基督，而是其他像他一样的人；因为基督不会这样来去。根深蒂固的友谊也很难让你相信兄弟或伴侣的这么多。但当你这样误判基督时，我们可以推断，如果他以复仇的装束出现，就像对那些被诅咒的人一样；恐怕这会消耗我们的信仰和爱，如果基督不比我们更宽容：主啊，不要让我们陷入诱惑。

5. I deny not but seeming wrath, and Christ's intercepting of messengers of love, and flamings of hell's fury on the soul, are prodigious like comets, glimmering over a trembling conscience; and that 'tis much to keep orthodox, sound, and precious thoughts of Christ, when the christian is not himself; yet when the child mileth about in a round, to say, the earth runneth about in circle, or to think the shore or the rock saileth from the ship that carrieth you, when the ship moveth and the shore standeth still, are but signs of a weak-headed and green sailor: so, because you are deeply affected with a sad absence, to believe Christ's love runneth a circle, and that you stand still as a rock, and the change is in Christ, argueth a green, raw wit, and instability of faith; and that the sea-sands can no more easily drink up a gallon of water, than that temptation would swallow up the poor man's faith thus fainting, if the invisible strength of the advocate, who intercedeth for the saints, did not uphold him.
我不否认，表面上的愤怒，基督拦截爱的使者，地狱之怒对灵魂的燃烧，都像彗星一样在颤抖的良心上闪烁；当基督徒不是自己时，保持对基督的正统、健全和珍贵的思想是很重要的；然而，当孩子在圆圈里转来转去时，说地球在围绕圆圈运动，或者认为岸边或岩石从船上漂移，而船在移动而岸边静止，只是一个头脑简单、经验不足的水手的迹象；因此，因为你对悲伤的离别深感动容，相信基督的爱是循环的，而你像一块岩石一样站在原地，变化发生在基督身上，这表明你的智慧幼稚、信仰不稳定；如果不是为圣徒代求的律师的无形力量支持着，诱惑将像吞噬这个虚弱的人的信仰一样，使其变得衰弱，就像海沙不可能轻易吸收一加仑的水一样。

Now is my soul troubled
现在我的灵魂烦恼

2. The second circumstance in the text, is the time, νοω, Now is my soul troubled. There is an emphasis in this Now: Christ had a troubled soul before, and was sensible of afflictions; but Now, he saw more in this cross than in afflictions; he saw the curse of the law, and the wrath of God, stamped on this cross. Christ had never any now, or juncture of time, before or after, comparable to this Now. Observe, that Christ and his followers, must look for growing and swelling crosses, Matth. 26:37. Jesus began to be sorrowful, and very heavy: he had all his life, Isa. 53 sorrow; verse 3 he was a man of sorrows; as every piece of Christ had been sorrow, and had acquaintance with grief: [Vinduang holi] and was known and noted to all, marked out to all, by his griefs; but now he wadeth deeper in troubles. Let all Christ's followers look for a growing cross, and a sadder and sadder Now. Psal. 3:1. Lord, how are they increased that trouble me? Psal. 25:17. The troubles of my heart are enlarged. Heb. become most broad. Psal. 42:7. Deep calleth unto deep, at the noise of thy water-spouts, all thy waves and thy floods are gone over me. One cross calleth to another; God raineth them down, as one wave of the sea calleth another. So Job's afflictions came on him, in a growing way. David, Psal. 69:2. I sink in the deep mire, where there is no standing. I wade deeper and deeper, till I lose ground and bottom. I am come into the deep waters, where the floods overflow me. (2.) Christ's sufferings are called a cup; it behoved to be filled to the brim, and Christ weigheth out in ounces and drams, so much gall in the cup, and yet some more; and because that worketh not the cure, yet an ounce more. (3.) Christ can appoint clothes for us, as we have cold; and a burden answerable to the bones and strength of the back. It is a doubt if David's faith would reach so far, as that he should bear it well, that another should sacrifice a wicked son Absalom to God's justice: O! how did David mourn that he was killed? Yet the Lord measured out to Abraham a cup of deeper gall, to kill with his own hand, his only son, a believing son, an heir of the promise. (4.) What if twelve years bloody issue be little enough for to work a woman to necessity of seeking to Christ? yet another must be eighteen years; and a sick man thirty and eight years. Our physician knoweth us well. Let us study for a growing faith to growing crosses: and if a cross as broad and as large as all Britain, and a sword as public as three kingdoms, yea, as all the bounds of Christendom come; so that there be no peace to him that goeth out, or cometh in, we are to be armed for it. Nor, 2. Is it enough after pestilence and the sword, to sit down, and say, Now I'll die in my nest, and multiply my days as the sand. Stay, in heaven only, there be neither widows, nor killed husbands, nor beggars, nor plundered houses; understand the sense of providence right; We have not yet resisted unto blood; we have yet seas and floods of blood to swim through, ere we come to shore. A private cross is too narrow a plaister to our sore; and therefore public one, as broad as all Scotland, as all your mother country and church, is little enough. It must be yet broader, and we must yet lose more blood.
2. 文中的第二种情况是时间，νοω，现在我的灵魂烦恼。这个“现在”有强调的意味：基督以前曾有过烦恼的灵魂，并且能感受到痛苦；但是现在，他在这十字架上看到的不仅仅是痛苦，还看到了律法的咒诅和上帝的愤怒。基督以前或以后从未有过与这个“现在”相媲美的时刻。要注意，基督和他的追随者必须期待十字架的增长和扩大，马太福音 26:37。耶稣开始忧伤，极其沉重：他一生都有悲伤，以赛亚书 53:3 说他是忧伤的人；基督的每一部分都是悲伤的，都与悲伤有关：[Vinduang holi]，他的悲伤为所有人所知，被所有人所注意，被他的悲伤所标记；但是现在他在痛苦中更加深入。让基督的所有追随者期待一个不断增长、越来越悲伤的“现在”。诗篇 3:1。耶和华啊，我的敌人何其增多？诗篇 25:17。我心里的愁苦加增。希伯来书变得最广阔。诗篇 42:7。深渊呼叫深渊，在你的水沟声中，你的波浪和洪水都漫过我。 一个十字架呼唤另一个十字架；上帝像海浪呼唤另一个海浪一样降下它们。约伯的苦难以逐渐增长的方式降临到他身上。诗篇 69:2 中，大卫说：“我陷在深淤泥中，没有立足之地。我越陷越深，直到失去了立足之地和底部。我进入深水中，洪水淹没了我。”（2）基督的受苦被称为一杯；它必须装满到边缘，基督用盎司和分量称出了杯中的苦胆，还有更多；因为这不能治愈，所以再加一盎司。（3）基督可以为我们指定衣服，就像我们感到寒冷一样；还有一种与背骨和背部力量相称的负担。大卫的信心是否能够达到这一点，他能够很好地忍受别人为了上帝的公义而牺牲一个邪恶的儿子押沙龙？哦！大卫为他的死而哀悼。然而，上帝却给予亚伯拉罕一杯更深的苦胆，让他亲手杀死他唯一的儿子，一个有信心的儿子，一个应许的后嗣。（4）如果十二年的血漏对于迫使一个妇女寻求基督来说还不够，那又怎么样呢？ 另一个必须是十八岁；一个病人必须是三十八岁。我们的医生很了解我们。让我们为了不断增长的十字架而学习坚定的信仰：即使是像整个不列颠那样宽广的十字架，以及像三个王国那样公开的剑，甚至像整个基督教世界的边界那样，无论是出去还是进来都没有和平，我们都要为此做好准备。此外，2.在瘟疫和战争之后，坐下来说，现在我要在我的巢穴里死去，像沙子一样延长我的日子是不够的。请留意，天堂中既没有寡妇，也没有被杀的丈夫，也没有乞丐，也没有被抢劫的房屋；正确理解上帝的意愿；我们还没有抵抗到流血的地步；在我们到达岸边之前，我们还有海洋和血液的洪流要穿越。一个私人的十字架对我们的伤口来说太小了；因此，一个像整个苏格兰那样广泛的公共十字架，像你们的祖国和教会那样广泛，还不够。它必须更广泛，我们必须流更多的血。

What shall I say?
我该说什么？

3. The third circumstance in Christ's soul-trouble is his anxiety of mind. What shall I say? It is as much as, What shall I do? But, what meaneth this anxiety of Christ? It is like a doubting of the event; but there is neither doubting nor despairing in it. There is fear exceeding great heaviness and sorrow in it: and as an anxious man, through extremity of suffering, is put to his wits-end, as destitute of counsel, to say, I know neither what to do, nor say; so Christ had a sinless anxiety Learned divines acknowledge, there was an innocent and sinless oblivion in the sensitive memory, in regard it was intent only upon the extreme agony, and no obliged in all differences of time to remember every duty: and affirmative precepts oblige not in all, an every juncture of time.
基督灵魂困扰的第三种情况是他的心灵焦虑。我该说什么呢？这就等于说，我该做什么呢？但是，基督的焦虑意味着什么呢？它就像是对结果的怀疑；但是，其中既没有怀疑也没有绝望。其中有极度的恐惧、沉重和悲伤：就像一个焦虑的人，在极度的痛苦中，被迫到了无计可施的地步，无法提供任何建议，无法说出“我不知道该做什么，也不知道该说什么”；基督也有一种无罪的焦虑。学者们承认，在感性记忆中有一种无罪和无过失的遗忘，因为它只专注于极度的痛苦，而不是在所有时间的差异中被迫记住每一个责任；而肯定的诫命并不在所有时间的每一个关节都有约束力。

2. Nor is faith actually, always, without exception to believe: It is possible, that faith in the act, and extreme fear in the same act, be physically inconsistent 3. Neither were Christ's sensitive affections, in their physical and natural operations, so awed and restrained by a divine law, as that they may not put forth themselves to the utmost and highest degree of intention, when the light of reason sheweth the object in the superlative degree of vehemency. Reason and light could never shew to any suffering man, at one time, such a great death of evil of loss, and positive evil of sense, as it did shew to Christ, at this instant of time. To be suspended from an immediate, full, perfect, personal, intuitive fruition, and vision of God, is a greater eclipse, than if ten thousand suns were turned into pieces of sackcloth of hair, and the light totally extinguished; or, than if all the angels, all the glorified saints, that are, or shall be, in heaven, were utterly excluded from the comfortable vision of God's face. You cannot imagine what a sad suspension of the actual shining of the immediately enjoyed majesty of God this was; and what a positive curse and wrath was inflicted on Christ, so as his anxiety could not exceed.
2. 信仰实际上并非始终无例外地相信：在行动中，信仰和极端恐惧可能在物理上不一致。 3. 基督的感性情感在其物理和自然的运作中，也没有受到神的法律的压抑和限制，以至于它们不能在理性的光照下尽其意图的极端和最高程度。理性和光永远不能一同向任何受苦的人表现出如此巨大的损失的死亡和实际感官的积极邪恶，就像它们在此刻向基督展现的那样。被暂时悬置于对神的直接、完全、完美的直观享受和视觉之外，比起一万个太阳都变成粗麻布，光线完全熄灭，或是所有天使、天堂里所有、将来应当在天上的被荣耀的圣人被完全排除于舒适的见到神面的景象之外，都是更大的日食。 你无法想象这是多么令人悲伤的一种对上帝真正辉煌的暂停，以及对基督施加了多么积极的诅咒和愤怒，以至于他的焦虑无法超越。

4. Christ was to suffer in his natural affections, of joy, sorrow, confidence, fear, love, yet without sin; and tho' I could not shew how this anxiety and faith could consist, yet it cannot be denied; for grace doth not destroy nature, nor could the vision of personal union hinder the exercise of all human, affections and infirmities in Christ, in the state of his humiliation, as clothes of gold cannot allay the pain of the head and stomach: grace is a garment of cloth of gold, and the union personal, the perfection of grace; yet it hindered not Christ from being plunged in extreme horror and anxiety.
基督在他的自然感情中要受苦，包括喜悦、悲伤、信心、恐惧、爱，但没有罪过；虽然我无法解释这种焦虑和信仰如何共存，但这是无可否认的；因为恩典不会破坏本性，个人的合一视觉也不能阻止基督在他卑微的状态下体验所有人类的感情和弱点，就像金衣服不能减轻头痛和胃痛一样；恩典是一件金布衣，个人的合一是恩典的完美；然而，这并没有阻止基督陷入极度的恐惧和焦虑。

5. There were in Christ, at this time, some acts of innocent and sinless darkness in the sensitive soul, that he actually thinking of the blackness and dreadful visage of the second death, was now like a man destitute of counsel. But, 1. This was merely penal, and out of dispensation; for Christ's soul-pain is an excellent screen and shadow, or a sconce between the soul-troubled believer and hell; and Christ's anxiety, and his, What shall I say? is a bank and a great high coast between a distressed conscience, who is at, What shall I do? whither shall I go? where shall I have relief and help? and the extremity of his forlorn condition.
在基督里，此时有一些无辜和无罪的黑暗行为存在于敏感的灵魂中，他实际上在思考第二次死亡的黑暗和可怕的面容，现在就像一个没有智慧的人。但是，1.这仅仅是惩罚性的，不是出于安排；因为基督的灵魂痛苦是一个优秀的屏幕和阴影，或者是一个在灵魂困扰的信徒和地狱之间的壁垒；基督的焦虑和他的“我该说什么？”是一个在困扰的良心和“我该做什么？”、“我该去哪里？”、“我在哪里可以得到安慰和帮助？”之间的一道堤坝和巨大的高岸，以及他无助的境况的极端。

2. Christ's anxiety was not opposite to any light of faith, or moral holiness; as the simple want of light is not night, an eclipse of the sun removeth no light, nay, not at all one beam of light from the body of the sun; all is light that is on the other side of the covering, it removeth only light from us, who are on this side of the interposed covering, which causeth the eclipse. This anxiety was only opposed to the actual happiness and natural fruition of God enjoyed in the personal union, not to any light of a moral duty required in Jesus Christ. But, 2. We are not to conceive that Christ's anxiety, fear and sorrow, were only imaginary, and supposed upon a mistake, that had not any fundamentum in re, ground in the thing itself; as Jacob mourned and would not be comforted, at the supposed death of his son Joseph, thinking he was torn with wild beasts, when the child was alive, and safe; and as the believer will sorrow that God hath forsaken him, and hath forgotten to be merciful, and that he is turned of a friend an enemy, when it is not so, but a great mistake; God hath not forgotten to be merciful; The strength of Israel cannot repent and change. Christ's darkness in this negative, and natural negative, he looking wholly on real sadness, death, wrath, the curse of the law; but not privative, or moral and culpably privative; for Christ had never a wrong thought of God, he did never believe God to be changed; nor did he, upon a misjudging of God, conceive God had forsaken him, when as he had not forsaken him, as if Christ's spiritual sense were deceived, in taking up a misapprehension of God, or his dispensation. And therefore that complaint, Why [lamah] hast thou forsaken me? hath not this meaning, as it hath in many places of scripture, There is no cause why thou shouldst forsake me: for there were just causes, why the Lord, at this time, should forsake his Son Christ. And therefore the forsaking of Christ was real; because grounded upon justice. The elect had forsaken God; Christ stood in their place, to bear their iniquities, Isa. 53 that is, the punishment which the elect should have suffered eternally in hell for their own iniquities: and in justice, God did for a time forsake his Son Christ, not only in sense and apprehension, but really. 2. Satan doth so mist and delude the weak believers, that because they will not mourn nor be humbled, for real objects, sins, unbelief, misspending of time, which are true causes of sorrow and mourning, they waste sorrow needlessly and sinfully; the righteous dispensation of God intervening for false and supposed causes, as through ignorance, for these things that are not sins, yet are falsely conceived to be sins; or through misapprehension, imagining that the Lord is changed, and become their utter enemy, when he cannot forget them, Isa. 49:14, 15, or through misjudging their own estate, conceiving they are reprobates, when there is no such matter. So, when we will not duly object, place and time our affections, 'tis righteousness with God, that we lose our labour, and spill and seed away our affections prodigally, in a wood of thorns, for nothing; because we do not give them out for Christ; and so we must sow and never reap. But Christ could not thus lavish away this fear, sorrow, sadness. I know there is a forsaking in God, joined with hatred: God neither in this sense forsook Christ, nor did Christ complain of this forsaking: God's forsaking of him, was in regard of the influence of actual vision, 2. Of the actual joy and comfort of union, 3. Of the penal inflicting of the curse, wrath, sorrow, sadness, stripes, death, on the man Christ.
基督的焦虑并不与任何信仰的光明或道德的圣洁相对立；就像简单的光明缺乏并不等同于黑夜，太阳的日食并没有从太阳本身的光芒中移除任何一束光；遮蔽只是将光明从我们这一边的被遮蔽处移除，而不是从遮蔽的另一边的光明。这种焦虑只是与在个人联合中享受到的上帝的实际幸福和自然享受相对立，而不是与耶稣基督所要求的任何道德责任的光明相对立。但是，我们不应该认为基督的焦虑、恐惧和悲伤只是想象出来的，是基于错误的假设，没有任何实质性的基础；就像雅各在他儿子约瑟夫被野兽撕裂的假设死亡时悲伤并且不愿得到安慰，而实际上孩子是活着且安全的；就像信徒会为上帝似乎抛弃了他、忘记了怜悯他、将他从朋友变成敌人而悲伤，而实际上这是一个巨大的误解；上帝没有忘记怜悯；以色列的力量不能后悔和改变。 基督在这种否定中的黑暗，是一种自然的否定，他完全看到了真正的悲伤、死亡、愤怒和律法的咒诅；但这并不是一种否定，也不是一种道德上的有罪的否定；因为基督从来没有对上帝产生错误的想法，他从来没有相信上帝会改变；当他没有被上帝抛弃时，他也没有因为对上帝的错误判断而认为上帝已经抛弃了他，就好像基督的灵性感觉被欺骗了，误解了上帝或他的安排。因此，基督说“你为什么离弃我？”并不是指没有理由你应该离弃我：因为在这个时候，主有正当的理由离弃他的儿子基督。因此，基督的被离弃是真实的；因为是建立在公正的基础上的。选民离弃了上帝；基督代替他们承担了他们的罪孽，以赎回他们的罪孽，以赎回选民应该在地狱中永远受苦的惩罚；而且按照公正，上帝确实在一段时间里离弃了他的儿子基督，不仅在感觉和理解上，而且在实际上。 撒旦混淆和欺骗虚弱的信徒，因为他们不为真正的事物，如罪恶、不信、浪费时间等而悲伤或谦卑，而是无谓地和有罪地浪费悲伤；上帝的公义干预了虚假和假设的原因，比如无知，将那些不是罪恶却被错误地认为是罪恶的事物；或者是因为误解，想象主已经改变，成为他们的彻底敌人，而他不能忘记他们，以赛亚书 49:14, 15；或者是因为错误判断自己的状况，认为自己是被拒绝的，而事实上并非如此。所以，当我们不适当地投射、安置和时间我们的情感时，对上帝来说，我们失去了劳动，浪费了情感，像在荆棘丛中一样，毫无意义；因为我们没有把它们奉献给基督；所以我们必须播种而永远不能收获。但基督不能这样挥霍掉这种恐惧、悲伤和忧伤。 我知道在上帝那里有一种与憎恨相结合的抛弃：上帝在这个意义上没有抛弃基督，基督也没有抱怨这种抛弃：上帝对他的抛弃是因为实际视觉的影响，2. 实际的喜悦和安慰的联合，3. 对基督的人施加诅咒、愤怒、悲伤、忧伤、鞭打和死亡的惩罚。

Use. If Christ was put to, What shall I say? what shall I do? What a sad and forlorn condition are sinners in? how shiftless are they? Isa. 10:3. When God asketh of them, What will ye do in the day of visitation, and in the desolation that shall come upon you from far? to whom will ye flee for help? where will ye leave your glory? Jer. 5:31. What will ye do in the end? guiltiness is a shiftless and a forlorn thing. Take a man pained and tormented with the stone, he cannot lie on this side, he turneth to the other; he cannot lie, his couch cannot ease him; he casteth himself out of the bed to the floor of the house, he cannot rest there; no place, not paradise, say a man were tortured up in heaven before the throne, the place of glory, simply considered, should not ease him. What a desperate course do the damned take, to seek dens and rocks of the earth to hide themselves in? Canst thou lodge under the roof of the creature, when the Creator armed with red and fiery wrath pursueth thee? And when that faileth them, and they dare not pray to God, they petition hills and mountains to be graves above them, to bury such lumps of wrath quick, Rev. 6.
使用。如果基督被处死，我该说什么？我该做什么？罪人处于多么悲伤和孤独的境地？他们是多么无能为力？以赛亚书 10:3。当上帝问他们，在访问的日子里，以及从远处降临的荒凉中，你们将做什么？你们将向谁寻求帮助？你们将抛弃你们的荣耀在哪里？耶利米书 5:31。你们将在最后做什么？有罪是一件无能为力和孤独的事情。拿一个被结石折磨的人来说，他不能躺在这一边，他转向另一边；他不能躺下，他的床不能让他舒服；他把自己从床上扔到房间的地板上，他在那里无法休息；没有地方，即使是天堂，假设一个人在荣耀的宝座前被折磨，简单地考虑，也不能让他舒服。被诅咒的人采取了多么绝望的行动，寻找地球上的洞穴和岩石来隐藏自己？当造物主带着红色和炽热的愤怒追逐你时，你能在造物的屋顶下住宿吗？当他们失败了，他们不敢向上帝祈祷时，他们请求山丘和山脉成为他们上面的坟墓，将这些愤怒的块埋葬起来，启示录 6。

2. I defy any man, with all his art, to be an hypocrite, and to play the politician in hell, at the last judgment, in the hour of death, or when the conscience is wakened. A robber doth never mock the law and justice at the gallows, whatever he do in the woods and mountains. Men do cry, and weep, and confess sins right-down, and in sad earnest, when conscience speaketh out wrath; there is no mind then of fig-leave-coverings, or of colours, vails, masks, or excuses.
我挑战任何人，无论他多么狡猾，都无法在地狱的最后审判、临终之际或者良心被唤醒时做伪君子和政客。一个强盗在绞刑架上从不嘲笑法律和正义，无论他在森林和山区做了什么。当良心发出愤怒的声音时，人们会哭泣、流泪、坦白承认罪过，而且是真心诚意的，那时候根本不会考虑用无花果叶、颜色、面纱、面具或借口来掩饰。

3. Conscience is a piece of eternity, a chip that fell from a deity, and the nearest shadow of God, and endeth as it begins. At first, even by its natural constitution, conscience warreth against concupiscence, and speaketh sadly out of Adam, while it is hot, and not cold dead; I was afraid, hearing thy voice, I hid myself; and this it doth, Rom. 1:19. chap. 2:15. While lusts buy and bribe conscience out of office, then it co-operateth with sin, and becometh dead: in the end when God shaketh an eternal rod over conscience, then it gathereth warm blood again, as it had in Adam's days; and hath a resurrection from death, and speaketh gravely and terribly, without going about the bush. O how ponderous and heavy! How far from tergiversation, clokings, and shifting, are the words that dying atheists utter, of the deceitfulness of sin, the vanity of the world, the terrors of God? Was not Judas in sad earnest? Did Saul speak policy, when he weepeth on the witch, and saith, I am sore distressed? Did Spira dissemble and sport, when he roared like a bear against divine wrath?
良心是永恒的一部分，是从神那里掉落的一块碎片，是离神最近的影子，它的结束和开始一样。起初，即使按照它的天然构造，良心也与欲望作战，并且在亚当身上悲伤地说话，当它还是炽热的时候，而不是冷死的时候；我听到你的声音，就害怕，我藏起来；它在罗马书 1:19 和 2:15 中也是如此。当欲望用金钱和贿赂把良心赶出职位时，它就与罪恶合作，变得死气沉沉：最后，当上帝在良心上摇动永恒的杖时，它再次聚集热血，就像在亚当时代一样；它从死亡中复活，庄重而可怕地说话，不绕弯子。哦，多么沉重和沉重！那些垂死的无神论者所说的话，关于罪恶的欺骗，世界的虚幻，上帝的恐惧，离转变、掩饰和转移有多远？犹大不是认真的吗？扫罗在哭泣的时候，对女巫说的是政策吗？斯皮拉在对神的愤怒咆哮时是在伪装和嬉戏吗？

What shall I say?
我该说什么？

This saith, that Christ, answering for our sins, had nothing to say; the sufferer of satisfactory pain, has no words of apology for sin. The friend that was to be cast in utter darkness, for coming to the supper of the great king, without his wedding garment, ἐφιμθωη, his mouth was muzzled, as the mouth of a mad dog; he was speechless, and could not bark. When divine justice speaketh out of God, Job, chap. 40 answereth, v. 4. Behold, I am vile, what shall I answer thee? I will lay my hand on my mouth. When the church findeth justice pleading against her; 'tis thus, Ezek. 16:63. That thou mayst remember (thy sins) and be confounded, and there may be no more an opening of a mouth, because of thy shame, when I am pacified toward thee, for all that thou hast done, saith the Lord. I grant, satisfactory justice doth not here put men to silence, but it proveth how little we can answer for sin. Even David, remembring that Shimei, and other instruments, had deservedly afflicted him, in relation to Divine justice, saith, Psal. 39:9. I was dumb, I opened not my mouth, because thou didst it. There were three demands of justice given in against Christ, all which he answered: justice put it home upon Christ, 1. All the elect have sinned, and by the law are under eternal wrath: to this claim, our Advocate and Surety could say nothing on the contrary; 'Tis true Lord. Christ doth satisfy the law, but not contradict it. The very word of the gospel answereth all these. In this regard, Christ's silence was an answer; and to this, Christ said, What shall I say? I have nothing to say.
这是说，基督为我们的罪而回答时，没有什么可说的；那位承受了满足性痛苦的人，对罪没有任何辩解的话语。那位被投入绝对黑暗中的朋友，因为没有穿婚礼礼服就来到伟大君王的晚宴，他的嘴被堵住，就像疯狗的嘴一样；他无言以对，不能吠叫。当神圣的公正从上帝口中说话时，约伯记 40 章 4 节回答说：看哪，我是卑贱的，我当回答你什么呢？我要用手捂住口。当教会发现公正在为她辩护时，以西结书 16 章 63 节如此说：你要记念（你的罪），就要抱愧，不再敞开口，因你所行的一切，主耶和华说，我向你施恩的时候，你就不再因你的羞辱敞开口。我承认，满足性公正并没有使人沉默，但它证明了我们对罪的回答有多么少。就连大卫，记得示每和其他人理所当然地使他受苦，与神的公正有关，他说，诗篇 39:9。我闭口不言，一句话也不出，因为这是你所行的。 基督面对了三个关于公正的要求，他都作出了回应：公正对基督提出了第一个要求，即所有的选民都犯了罪，并且根据律法处于永恒的愤怒之下：对于这个要求，我们的辩护人和担保人不能反驳；主啊，这是真的。基督确实满足了律法，但并没有与之相矛盾。福音的真理回答了所有这些。在这方面，基督的沉默就是一个回答；对此，基督说，我该说什么呢？我没有什么可说的。

2. Thou art the sinner in law. To this Christ answered, A body thou hast given me. The Son of man came not to be served, but to serve, and to give himself a ransom for many. Mat. 20:28. The whole gospel saith, Christ, who knew no sin, was made sin for us.
你是违法的罪人。基督回答道：“你给了我一个身体。人子来不是要受人的服侍，而是要服侍人，并且要把自己作为多人的赎价。”（马太福音 20:28）整个福音书都说，基督虽然没有犯罪，但为我们成为罪。

3. Thou must die for sinners; this was the third demand. And Christ answereth it, Psal. 40; Heb. 10. Thou hast given me a body, here am I to do thy will. To all these three Christ answered with silence; and tho', in regard of his patience to men, it be said, Isa. 53:7. He was brought as a Lamb to the slaughter, and as a sheep before the shearer is dumb, so he opened not his mouth; yet it was most true, in relation to Divine justice, and the Spirit of God hath a higher respect to Christ's silence (which was a wonder to Pilate) before the bar of God's justice. O! could we by faith see God giving in a black and sad claim, a bill written, within, and without, in which are all the sins of all the elect, from Adam to the last man; and Christ with watry eyes receiving the claim, and saying, Lord, 'tis just debt, crave me, what shall I say on the contrary? We should be more bold, not barely to name our sins, and tell them over to God, but to confess them, and study more for the answer of a good conscience, by faith to substitute an advocate, to answer the demands of justice for our sins: and if men believed that Christ, as surety satisfying for their sins, could say nothing on the contrary, but granted all; they should not make excuses and shifts, either to wipe their mouth with the whore, and say, I have not sinned, nor be witty to make distinctions, and shifts, and excuses to cover, mince, and extenuate their sins.
3. 你必须为罪人而死；这是第三个要求。基督在诗篇 40 和希伯来书 10 中回答了这个要求。你给了我一个身体，我在这里为了完成你的旨意。对于这三个要求，基督都选择了沉默作答；尽管从他对人的忍耐来看，有人说他像羔羊被带到宰杀之地，像无声的羊在剪毛者面前一样，他没有开口；然而，这在与神的公义和上帝的灵有关时是最真实的，上帝的灵对基督在上帝的公义审判台前的沉默（这对彼拉多来说是个奇迹）更加尊重。哦！如果我们能凭着信心看见上帝提出了一个黑暗而悲伤的索赔，一张内外都写满了所有选民的所有罪孽的账单，从亚当到最后一个人；基督含着泪接受这个索赔，并说：“主啊，这是公正的债务，你要求我，我该说些什么呢？ 我们应该更加大胆，不仅仅承认我们的罪过，并向上帝忏悔，而是要真诚地忏悔，并更多地信靠信仰，以代求者的身份回答对我们罪过的公正要求：如果人们相信基督作为他们罪过的担保人，确能毫无异议地接受一切，他们将不会找借口和托词，为了掩饰、减轻和淡化他们的罪行而把嘴角擦干净，说“我没有犯罪”，也不会机智地进行辩解、托词和找借口。

Father, save me from this hour
父亲，拯救我脱离这个时刻

The fourth part of this complaint, is an answer that faith maketh to Christ's question, What shall I say? What Shall I do? Say praying-wise (saith faith) Father, save me from this hour. A word of the coherence; then of the words. We often dream, that in trouble, help is beyond sea, and far off, as far as heaven is from the earth; when help is at our elbow: and if the Spirit of adoption be within, the prisoner hath the key of his own jail within, in his own hand. God was in Christ's bosom, when he was in a stormy sea, and the light of faith saith, Behold, the shore at hand. Death taketh feet and power of motion from a man; but, Psal. 23:4 yet faith maketh a supposition, that David may walk and live, breathe in the grave, in the valley of the shadow of death. 'Tis the work of faith to keep the heat of life in the warm blood, even among clods of clay, when the man is buried. This anxious condition Christ was in (as other straits are to the saints) is a strait and narrow pass; there was no help for him on the right hand, nor on the left; nor before, nor behind, nor below. Christ, as David his type, Psal. 141:4. Looked round about, but refuge failed him, no man cared for his soul; but there was a way of escape above him, it was a fair easy way to heaven. The church was in great danger and trouble of war and desolation, when she spake to God, Psal. 46. Yet their faith seeing him to be very near them; God is our refuge and strength: true, he can save (saith sense) but that is a fowl flying in the woods, and over-sea-hop, far off: not far off (faith saith) A very present help in trouble; or a help easily, or [Meod] exceedingly found in trouble. So Psal. 44:9. Thou hast cast us off. Heb. Thou art far from us, thou hast put us to shame. What lower could the people be? v. 19. We are in the dungeon, in the place of dragons, we are in the cold grave, beside the worms and corruption; and thou hast covered us with the shadow of death, a cold bed. Yet then see what faith saith, verse 20. We have not forgotten the name of our God. Our God is a word of great faith. And to come to Christ; his soul was troubled; he was at, What shall I say? in a great perplexity. Yet he hath a strong faith, both of his Father, and of his own condition. He believed God to be his Father, and calleth him Father. Yea, in this hell, he applieth the relation of a Father to himself, Mat. 26:39. O my Father; this is the warmest love-thought of God: and when his comfort was ebbest, his confidence in the covenant strongest; My God, my God, &c. 'Tis much glory to our Lord, that faith sparkle fire and be hot, when comfort is cold and low. O what an honour to God! the man is slain, and cold dead, yet he believes strongly the salvation of God! Christ kills the poor man, and the man's faith kisseth and hangeth about Christ's neck, and says, If I must die, let Christ's bosom be my death-bed. Then he must believe, if God was his Father, by good logick, he must be the Son of God; and if God was his God, then the heir of all must claim the privileges of all the sons of the house in covenant. God (I may say) was more than Christ's God, and more than in covenant with God; as he was more than a servant, so more than a son, than a common one: and Christ's faith is so rational, and so binding with strength of reason, that he will but use such a weapon, as we may use, even the light of faith, and he will claim but the common benefit of all the sons in covenant, when he saith, My God, my God. Whatever Papists say, if ever Christ was in hell, it is now; but see, he hath heaven present with him in hell. If God could be apprehended by faith, in hell, as a God in covenant, then should hell become heaven to that believing soul. Christ took God, and his God, and his Father, as Jonah, a type of him, down to the bowels of hell with him: and as we see some dying men, they lay hold on something dying, and die with that in their hand, which we call the dead-grip; so Christ died with his Father by faith, and his spouse in regard of love stronger than the grave, in his arms. This was Christ's death embracings, his death-kiss; and Job professeth so much. Lower he could not be, than he complaineth he is, chap. 19, in all respects, of body, which was a clod of bones and skin; in regard of wife, servants, dear friends, of the hand of God in his soul: Yet, verse 25. I know that my Goel, my kinsman, Redeemer liveth, and that he shall stand at the last man on the earth.†
这个抱怨的第四部分是对基督的问题的回答，基督问：“我该说什么？我该做什么？”信仰回答说（信仰说）：“父啊，救我脱离这时候。”首先是一段连贯的话，然后是一些词语。我们经常梦想，在困境中，帮助是在海外，遥远的地方，就像天堂离地球有多远一样；而实际上，帮助就在我们身边：如果有领养的圣灵在内，囚犯就拥有自己的监狱的钥匙，就在自己的手中。当基督在暴风雨中时，上帝在他的怀中，信仰的光说：“看哪，岸边就在眼前。”死亡夺走了一个人的双脚和行动的能力；但是，诗篇 23:4 中，信仰假设大卫可以在坟墓中行走、生活，在死亡的阴影谷中呼吸。在人被埋葬时，信仰的工作是保持生命的热度在温暖的血液中，即使在泥土中，当人被埋葬时。基督所处的这种焦虑状态（就像圣徒们所经历的其他困境一样）是一种狭窄的通道；在右边、左边、前面、后面、下面都没有帮助。基督，就像他的预表大卫一样，诗篇 141:4。 四处张望，但没有避难所，没有人关心他的灵魂；但在他上方有一条逃生的路，通向天堂的道路。教会在战争和荒废的困境中面临巨大的危险，她向上帝祈求，诗篇 46 中有所提及。然而，他们的信仰看到他非常接近他们；上帝是我们的避难所和力量：确实，他能拯救（感官说）但那是一只在树林中飞翔的鸟，跳过海洋，遥远的地方：不远（信仰说）是在困境中非常现有的帮助；或者是在困境中容易找到的帮助，或者是在困境中非常（Meod）找到的帮助。所以诗篇 44:9 说。你抛弃了我们。希伯来文说，你离我们很远，你使我们蒙羞。人民还能有什么更低的境地呢？第 19 节说。我们在地牢中，在龙的地方，我们在寒冷的坟墓中，与蠕虫和腐败在一起；而你却用死亡的阴影覆盖了我们，一个冰冷的床。然而，看看信仰说什么，第 20 节说。我们没有忘记我们神的名字。我们的神是一个充满信仰的词。再来看看基督；他的灵魂困扰不安；他陷入了极大的困惑。然而，他有坚定的信仰，对他的父亲和自己的状况都有信心。他相信上帝是他的父亲，并称他为父亲。 是的，在这个地狱中，他将自己与父亲的关系联系起来，马太福音 26:39。哦，我的父亲；这是上帝最温暖的爱的思想：当他的安慰最少时，他对盟约的信心最坚定；我的神，我的神，等等。当安慰冷淡而低落时，信仰闪耀火焰并炽热，这对我们的主是多么的荣耀。哦，上帝是多么的荣耀！这个人被杀死了，冷冰冰地死了，但他坚信上帝的救恩！基督杀死了这个可怜的人，而这个人的信仰亲吻并挂在基督的脖子上，说，如果我必须死，让基督的怀抱成为我的临终之床。然后他必须相信，如果上帝是他的父亲，根据良好的逻辑，他必须是上帝的儿子；如果上帝是他的上帝，那么作为盟约中所有儿子的继承人，他必须要求所有儿子在盟约中享有的特权。上帝（我可以说）不仅仅是基督的上帝，也不仅仅是与上帝立约；正如他不仅仅是一个仆人，而是一个儿子，一个普通的儿子。基督的信仰是如此合理，如此有力地约束着理性，他只会使用我们可以使用的武器，即信仰的光明，他只会要求在盟约中所有儿子的普通利益，当他说，我的神，我的神。 无论天主教徒说什么，如果基督曾经在地狱，那就是现在；但是看，他在地狱中与天堂同在。如果上帝能够以信仰的方式在地狱中被理解为一个立约的上帝，那么地狱对于那个相信的灵魂来说将变成天堂。基督带着上帝，他的上帝，他的父亲，就像约拿的预表，一同下到地狱的深处；就像我们看到一些垂死的人，他们抓住一些垂死的东西，并带着它死去，我们称之为死亡的紧握；所以基督凭着信仰与他的父亲一同死去，以及他的配偶在爱的层面上比坟墓更坚固地在他的怀中。这就是基督的死亡拥抱，他的死亡之吻；约伯也如此声明。他不能再低了，正如他在第 19 章中所抱怨的那样，在身体上，他只是一堆骨头和皮肤；在妻子、仆人、亲密朋友以及上帝在他灵魂中的作为方面：然而，第 25 节说，我知道我的救赎主，我的亲属，我的救赎者活着，他将站在地上的末日人面前。†

Use. This leadeth us, in our forlorn perplexities, to follow Christ's footsteps, both under evils of punishment and sin. The people in their captivity in Babylon, Ezek. 37 were an host of dead, and (which is more) dry bones; the churches in Germany, in Scotland, are dry bones, and in their graves; the churches in Scotland and England, in regard of the sinful divisions and blasphemous opinions in the worship of God, are in a worse captivity, and lower than dry bones; and our woes are not at an end: yet the faith of many seeth, that deliverance and union there must be, and that our graves must be opened, and that the wind of the Lord must breathe upon the dry bones, that they may live. God hath in former times opened our graves, when strange lords had dominion over us: I would we were freed of them now also, but our yoke is heavier than it was; but God shall deliver his people from those that oppress them.
这引领我们在困惑中追随基督的脚踪，在惩罚和罪恶之下。在巴比伦的囚禁中，以西结书 37 章的百姓是一群死者，更甚的是枯干的骨头；在德国、苏格兰的教堂也是如此，它们是枯干的骨头，躺在坟墓里；苏格兰和英格兰的教会，因着在神的崇拜中罪恶的分裂和亵渎的意见，比枯干的骨头还要更糟，我们的苦难还未结束：但许多的信徒相信必有拯救和合一，我们的坟墓必被打开，并且主的风必吹在枯干的骨头上，让它们复活。上帝在过去也曾经打开我们的坟墓，当异教之主制约我们；但愿我们现在也能摆脱他们，但我们的轭比以往更重；但上帝必拯救他的百姓脱离了压迫他们的人。

Again, as you see in great perplexity Christ believed God to be his Father, and that he himself was a Son; so are we, under pressures of conscience, and doubtings because of sin, to keep precious, high, and excellent love-thoughts of Jesus Christ.
再次，正如你所看到的，基督相信上帝是他的父亲，而他自己是儿子；同样地，当我们在良心的压力和因罪而产生的怀疑中，要保持对耶稣基督宝贵、崇高和卓越的爱思。

Objection 1. "But what if a soul be brought to doubt of its conversion; because he findeth no good he either doth, or can do? True faith, is a working faith."
异议 1：“但是，如果一个灵魂对自己的转变产生怀疑，因为他发现自己既没有做过好事，也无法做好事？真正的信仰是一种行动的信仰。”

Answer. Some so cure this, as they prove physicians of no value to poor souls, I mean, Antinomians: for, say they, This is the disease, that you, in doubting of your faith, because you find not such and such qualifications in you, therefore seek a righteousness in yourself, and not in Christ. I should easily grant, that man's inherent righteousness is, in his carnal apprehension, his very Christ and Redeemer; but in the mean time, these are two carnal and fleshly extremities, and faith walketh in the middle between them. 1. 'Tis a fleshly way to say, that, because I find sin reigning in me, I have killed my brother, saith a Cain, I have betrayed the Lord of glory, saith a Judas; yet I am not (saith a Libertine) to question, whether I believe or no; for this putteth fleshly and profane men on a conceit, Be not solicitous what you are; take you so fear of serving sin and divers lusts, but believe, and never doubt, whether your faith be a dead, or a living faith, tho' you go on to walk after the flesh; but believe, and doubt not whether you believe or no. The other extremity is of some weak christians, who because they find that in them, that is, in their flesh, dwelleth no good, and they sin daily, find much untowardness and back-drawing in holy duties; therefore (say they) I have no faith, I am none of Christ's: This is a false conclusion, drawn from a true antecedent, and springeth from a root of self-seeking, and righteousness which we naturally seek in ourselves; for I am not, being once justified, to seek my justification in my sanctification; but being not justified, I may well seek my non-justification in my non-sanctification. As Libertines say, this is the fault of all, when it is the fault only of some weak misjudging souls; so do they take the saints off from all disquietness and grief of mind for neglect of spiritual duties, as if all godly sorrow and displeasure of our sinful omissions, were nothing but a legal sorrow for want of self-righteousness and a sinful unbelief: but 'tis formally not any such thing, but lawful and necessary to make the sinner go with a low sail, and esteem the more highly of Christ; and 'tis only sinful, when abused to such a legal inference, I omit this and this, I sin in this and this; ergo, God is not my Father, nor am I his son.
答案。有些人这样治愈，因为他们证明医生对贫穷的灵魂没有价值，我指的是安提诺米派：因为他们说，这就是疾病，你怀疑自己的信仰，因为你在自己身上找不到这样那样的资格，所以寻求自己的义，而不是在基督里。我很容易承认，人的固有义在他肉体的理解中，就是他真正的基督和救赎主；但与此同时，这两种是肉体和肉体的极端，而信仰在其中间行走。1.说因为我发现罪在我里面统治，我杀了我的兄弟，一个该隐说，我出卖了荣耀的主，一个犹大说；然而我不是（一个自由主义者说）要质疑自己是否相信；因为这使肉体和亵渎的人产生了一种想法，不要担心你是什么样的人；你要害怕侍奉罪恶和各种私欲，但要相信，永远不要怀疑，你的信仰是死的还是活的，即使你继续按着肉体行走；但要相信，不要怀疑自己是否相信。 另一方面，还有一些信仰虚弱的基督徒，因为他们发现自己的肉体中没有善良，每天都犯罪，所以在圣洁的事奉中感到很不顺从和退缩；因此（他们说）我没有信心，我不是基督的人：这是一个错误的结论，从一个真实的前提中得出，源于我们天生在自己身上寻求的自我追求和正义；因为一旦被称义，我就不需要在我的成圣中寻求我的称义；但是如果没有被称义，我可以在我的不成圣中寻求我的非称义。 正如自由主义者所说，这是所有人的错，而实际上只是一些软弱错误判断的灵魂的错；因此，他们将圣徒从所有的不安和心灵的痛苦中解脱出来，因为忽视了属灵的职责，好像所有虔诚的懊悔和对我们罪恶的遗漏的不满，只是因为缺乏自义的懊悔和罪恶的不信仰：但实际上并不是这样，而是合法和必要的，使罪人谦卑地行事，并更高度地尊重基督；只有当被滥用为这样的法律推论时，才是有罪的，我忽略了这个和那个，我在这个和那个方面犯了罪；因此，上帝不是我的父亲，我也不是他的儿子。

But I hold this position, as evidently deducible out of the text, In the roughest and most bloody dispensation of God toward saints, neither soul-trouble, nor anxiety of spirit, can be a sufficient ground to any, why they should not believe, nor question their sonship and relation to God, as their Father. 'Tis clear that Christ in his saddest condition believed and stood to it, that God was his Father: the only question will be, if sinful and fleshly walking be a good warrant. To which I answer, if any be a servant of sin, and walk after the flesh, and be given up to a reprobate mind to commit sin with greedness, such a one hath good warrant to believe that God is not his Father, and that he is not in Christ; because, 2 Cor. 5:17. If any man be in Christ, he is a new creature. If any be risen with Christ, he seeketh the things that are above, where Christ is at the right-hand of God. He is dead, and his life is hid with Christ in God. And he mortifieth his members on earth, Col. 3:1, 2, 3, 4. He is redeemed from this present evil world. Gal. 1:4. He is dead to sin, and liveth to righteousness. 1 Pet. 2:24. He is redeemed from his vain conversation. 1 Pet. 1:18. He is the temple of the Holy Ghost; he is not his own, but bought with a price; and is, being washed in Christ's blood, a king over his lusts, a priest to offer himself to God, on holy, living and acceptable sacrifice, 1 Cor. 6:16, 20; Rev. 1:5, 6; Rom. 12:1. But he that remaineth the servant of sin, and walketh after the flesh, and is given up to a reprobate mind, &c. is no such man; ergo, such a man hath no claim to God as his Father: and upon good grounds may, and ought to question his being in Christ. Only let these cautions be observed. 1. It is not safe to argue from the quantity of holy walking; for many sound believers may find untowardness in well-doing, yet must not cast away themselves for that. A smoking flax is not quenched by Christ, for that it hath little heat, or little light; and therefore ought not by us. 2. Beware we lean not too much to the quality of walking holily, to infer, I fast twice a week, I give tithes of all I have; then, God I thank him, I am not an hypocrite, as the publican, and a wicked man. Sincerity is a sensible speaking grace; 'tis seldom in the soul without a witness. Lord, thou knowest that I love thee (saith Peter) he could answer for sincerity, but not for quantity; he durst not answer Christ, that he knew that he loved him more than these. Sincerity is humble, and walketh on positives, Lord, I love thee; but dare not adventure on comparatives, Lord, I love thee more than others. 3. There be certain hours, when the believer cannot make strong conclusions, to infer, I am holy, therefore I am justified; because in darkness we see neither black nor white, and God's light hides our case from us, that we may be humbled, and believe. 4. Believing is surer than too frequent gathering warmness from our own hot skin.
但是根据文本明显推断，我坚持这个立场，在上帝对圣徒施行最粗暴和血腥的安排中，灵魂的痛苦和精神的焦虑都不能成为任何人不相信或质疑自己与上帝作为父亲的儿子关系的充分理由。很明显，基督在他最悲伤的状态下相信并坚持上帝是他的父亲：唯一的问题是，罪恶和肉体行走是否是一个好的保证。对此，我回答说，如果有人是罪的仆人，走在肉体之后，并被放弃到一个堕落的心思中以贪婪地犯罪，这样的人有充分的理由相信上帝不是他的父亲，他不在基督里；因为，哥林多后书 5:17 说，若有人在基督里，他就是新造的人。若有人与基督一同复活，他就寻求在上面的事物，那里有基督在上帝的右边。他已经死了，他的生命与基督一同藏在上帝里。他在地上治死他的肢体，歌罗西书 3:1, 2, 3, 4。他从这个现今的邪恶世界中得救了，加拉太书 1:4。他对罪已经死了，活着归于义，彼得前书 2:24。他从虚妄的行为中得救了，彼得前书 1:18。 他是圣灵的殿堂；他不是自己的，而是用代价买来的；在基督的血中洗净后，他是他欲望的国王，是一个祭司，向上帝献上自己，作为圣洁、活祭，哥林多前书 6:16, 20；启示录 1:5, 6；罗马书 12:1。但那仍然是罪的仆人，随从肉体行事，放纵邪恶的心思等等的人，不是这样的人；因此，这样的人没有将上帝作为他的父的权利：有充分的理由可以怀疑他是否在基督里。只要遵守以下注意事项。1. 从圣洁的行走的数量来推断是不安全的；因为许多坚定的信徒可能会在行善中遇到困难，但不能因此而放弃自己。燃烧的麻花不会因为它的热量或光线微弱而被基督熄灭；因此我们也不应该。2. 当心我们不要过于倚重行走圣洁的质量，以推断“我每周禁食两次，我将我所有的十分之一奉献给上帝；然后，感谢上帝，我不像法利赛人和一个邪恶的人那样虚伪。”真诚是一种敏感的表达恩典；它在灵魂中很少没有见证。 主啊，你知道我爱你（彼得说），他可以回答关于真诚的问题，但不能回答关于数量的问题；他不敢回答基督，说他知道自己比这些人更爱他。真诚是谦卑的，走在积极的道路上，主啊，我爱你；但不敢冒险比较，主啊，我比别人更爱你。3. 在某些时刻，信徒无法得出坚定的结论，推断我是圣洁的，因此我被称义；因为在黑暗中，我们看不见黑与白，上帝的光将我们的情况隐藏起来，让我们谦卑并相信。4. 相信比过于频繁地从自己的热皮肤中获取温暖更可靠。

Saltmarsh, and other Libertines make three doubts that persons have as sufficient grounds, to question their being in Christ: 1. Backsliding. 2. The man's finding no change in the whole man. 3. Unbelief. Give me leave therefore in all meekness to offer my thoughts, in sifting and scanning this doctrine.
盐沼和其他放荡不羁者提出了三个人们对于怀疑自己是否属于基督的充分理由：1. 背离信仰。2. 个人发现整个人没有任何改变。3. 不信仰。请允许我以温和的方式提出我的想法，对这个教义进行审查和分析。

"This is then (saith he*) your first doubt, that you are not therefore beloved of God, or in Christ, because you fell back again into your sin, so as you did. Suppose I prove to you, that no sin can make one less beloved of God, or less in Christ.
这是你的第一个疑问，你不被上帝所爱，或者在基督里，是因为你再次陷入罪恶，就像你所做的那样。假设我向你证明，没有罪能使一个人在上帝面前更不受爱，或者在基督里更少。

Answer. "Then I shall conclude, that sin cannot hinder the love of God to my soul.
然后我得出结论，罪恶不能阻止上帝对我的灵魂的爱。

Question "This I prove, 1. The mercies of God are sure mercies, his love, his covenant everlasting: Paul was persuaded that neither life, nor death, &c. could separate him from the love of God. The Lord changeth not in loving sinners. 2. Whom the Lord loveth, he loveth in his Son, he accounts him as his son; for he is made to us, righteousness, sanctification, and redemption. But God loveth his Son always alike; for he is the same yesterday, and to-day, and for ever: Ergo, Nothing can make God love us less; because he loves us not for ourselves, or for any thing in ourselves, &c. 3. God is not as man, or the son of man. Who shall lay any thing to the charge of God's chosen? The foundation of God standeth sure. God's love is as himself, ever the same."
这我证明，1. 上帝的怜悯是确实的怜悯，他的爱，他的约是永恒的：保罗确信无论生命、死亡等都不能使他与上帝的爱分离。主在爱罪人时不改变。2. 主所爱的人，他在他的儿子里爱他，他把他视为自己的儿子；因为他为我们成为了公义、圣洁和救赎。但上帝始终同样地爱他的儿子；因为他昨天、今天和永远都是一样的：所以，没有什么能使上帝对我们的爱减少；因为他不是因为我们自己或我们自身的任何事物而爱我们。3. 上帝不像人，也不像人子。谁能对上帝所拣选的人提出控诉？上帝的根基是坚固的。上帝的爱就像他自己一样，永远不变。

Answer 1. The thing in question to resolve the sinner, whether he be loved of God, from eternity, as one chosen to glory, is never proved, because no sin can make one less beloved from eternity; and sin cannot hinder the love of God, (non concluditur negatunt;) for 'tis true, sin cannot hinder the flowings and emanation of the love of election, it being eternal; else not any of the race of mankind, God seeing them all as guilty sinners, could ever have been loved with an eternal love. But the consequence is nought, Ergo, backsliders in heart, and servants of sin, have no ground to question, whether they be loved with the love of eternal election, or not.
答案 1：要解决的问题是，罪人是否被上帝从永远中所爱，作为被选中进入荣耀的人，这从来没有被证明，因为没有罪能使一个人从永远中变得不被爱；罪也不能阻止上帝的爱（不是因为否定而得出结论）；因为罪不能阻止选民之爱的流动和发出，因为这是永恒的；否则，上帝看到所有的人类都是有罪的罪人，就永远不会被爱上。但这个结论是无效的，因此，心灵背道而驰的人和犯罪的仆人没有理由质疑自己是否被永恒选举的爱所爱。

2. This physician lays down the conclusion in question, which is to be proved, to the resolving of the man's conscience, that he may be cured; the thing to be proved to the sick man, say, he were a Judas wakened in conscience, is, that notwithstanding his betraying of Christ, yet God loved him with an everlasting love, and he is in Christ. Now he cureth Judas thus, God's love is everlasting, his covenant everlasting, no sin can hinder God to love Judas, or separate a traitor to Christ, from the love of Christ. Separation supposeth an union; less loving, supposeth loving: So he healeth the man thus; no disease can overcome or hinder the art of such a skilled physician to cure a dying man. But what if this skilled physician will not undertake to cure the man, nor to move his tongue for advice, nor to stir one finger to feel the man's pulse; ergo, The man must be cured. For if the man be a backslider in heart, and a servant of sin, Christ never touched his pulse. He hath as yet sure grounds to question, whether he be loved of God, or be in Christ, or no; for, except you prove the man to be loved with an everlasting love, you can prove nothing: and your argument will not conclude any thing for the man's peace, except you prove him to be chosen of God; which is his only question. But say that he is loved from everlasting, and that he is in Christ, by faith, 'tis easy to prove, that his sins cannot change everlasting love, nor make him less beloved of God, nor separate him from the love of God. You must then either remove the man's doubting, from signs inherent in the man, (and if he be a backslider in heart, you fetch fire and water from beyond the moon to cure him;) or you must fetch warrants to convince him, from the mind, eternal counsels of love and free grace within God; and that is all the question between the man and you. You cannot prove God hath loved him from everlasting, because he hath loved him from everlasting. If Libertines in this argument intend to prove, that a chosen convert in Christ hath no ground to question, that he is not beloved of God and not in Christ, 1. That is nothing to the thesis of Antinomians, maintained by all, that sinners, as sinners, are to believe God's eternal love in Christ to them; and so all sinners, elect or reprobate, are to believe the same. 2. 'Tis nothing to the universal commandment, that all and every one in the visible church, wearied and loaden with sin, or not wearied and loaden, are immediately to come to Christ, and rest on him, as made of God to them, their righteousness, sanctification, and redemption, without any inherent qualification in them. 3. 'Tis nothing to the point of freeing all, and building a golden bridge to deliver all who are obliged to believe, elect or reprobate, from doubting whether they be in Christ or not, that they may easily come to Christ, and believe his eternal love and redemption in him, though they will be in the gall of bitterness and bonds of iniquity, and that immediately. Which golden paradise to heaven and Christ, Antinomians liberally promise to all sinners as sinners. I cannot believe that 'tis so easy a step to Christ.
这位医生提出了需要证明的结论，以解决这个人的良心问题，使他能够得到治愈；对于这个病人来说，需要证明的事情是，尽管他背叛了基督，但上帝仍然以永恒的爱爱他，并且他在基督里。现在他这样治愈犹大，上帝的爱是永恒的，他的约是永恒的，没有罪能阻止上帝爱犹大，或者使一个背叛基督的人与基督的爱分离。分离意味着联合；较少的爱意味着有爱：所以他这样治愈这个人；没有疾病能够战胜或阻碍这样一位熟练医生的技艺，来治愈一个垂死的人。但是如果这位熟练的医生不愿意治愈这个人，不愿意开口给予建议，也不愿意动一根手指去感受这个人的脉搏；因此，这个人必须得到治愈。因为如果这个人在心灵上是一个背道的人，是罪的仆人，基督从未触摸过他的脉搏。 他至今仍有确凿的理由怀疑自己是否被上帝所爱，是否在基督里；因为除非你能证明这个人被永恒的爱所爱，否则你什么都证明不了：你的论点将无法得出任何有关这个人平安的结论，除非你能证明他被上帝所拣选；这是他唯一的问题。但是假设他从永远被爱，假设他凭信心在基督里，那么很容易证明，他的罪不能改变永恒的爱，也不能使他在上帝眼中更不受宠爱，也不能使他与上帝的爱隔绝。那么你要么从人内在的迹象中消除他的怀疑（如果他是一个心灵背离者，你要从月球之外取火水来治愈他）；要么你必须从上帝内心的思想、永恒的爱和自由恩典的永恒谋划中取得证明，来说服他；这就是这个人和你之间的问题。你不能证明上帝从永远以来就爱他，因为他从永远以来就爱他。如果自由意志论者在这个论点中打算证明，一个在基督里被拣选的信徒没有理由怀疑自己是否被上帝所爱，是否在基督里，1. 这与安提诺米派的论点无关，他们坚持认为，作为罪人，罪人们应该相信上帝在基督里对他们的永恒爱；因此，所有的罪人，不论是选民还是被拒绝的人，都应该相信同样的事实。2. 这与普世的命令无关，即在可见教会中，所有人，无论是负担沉重的罪恶还是没有负担的罪恶，都应立即来到基督面前，并依靠他，将他视为上帝赐给他们的义、圣洁和救赎，而不需要任何内在的资格。3. 这与解放所有人的观点和建立一座金桥，以解救所有被迫相信的人，无论是选民还是被拒绝的人，使他们不再怀疑自己是否在基督里，以便他们可以轻松地来到基督面前，并相信他在其中的永恒爱和救赎，即使他们仍然身陷苦毒和罪恶的束缚中，也是如此，而且是立即如此。安提诺米派慷慨地向所有罪人承诺这个通往天堂和基督的金色天堂。我无法相信这是如此容易的一步。

For the second: Tis a dream that God loveth sinners with the same love every way, wherewith he loveth his own Son, Christ. And why? Because God loveth us only for his own Son, and for nothing in us: ergo, far more it must follow, 'tis a far other, an higher, fountain love, wherewith the Father loveth his own eternal and consubstantial Son, the mediator between God and man; and that derived love wherewith he loveth us sinners. As the one is, 1. Natural, the latter free. 2. The love of the Father to the Son, as his consubstantial Son, and so far as 'tis essentially included in his love to Jesus Christ mediator, is not a love founded on grace and free mercy, which might never have been in God; because essentially, the Father must love his Son, Christ, as his Son; and being mediator, he cannot for that renounce his natural love to him, which is the fundamental cause, why he loveth us for Christ his Son as mediator; but the love wherewith the Father loveth us for his Son, Christ, is founded on free grace and mercy, and might possibly never have been in God. For, 1. As he could not but beget his Son, he could not but love him; nature, not election, can have place in either; but it was his free will to create a man, or not create him. 2. He cannot but love his Son, Christ, but God might either have loved neither man nor angel, so as chuse them to salvation, and he might have chosen other men and angels, than these whom he hath, chosen; God hath no such freedom in loving his own consubstantial Son. 3. 'Tis an untruth, that God loveth his chosen ones, as he doth love his Son; that is with the same degree of love wherewith he loves his Son; I think that not far from either gross ignorance, or blasphemy. It possibly may be the same love by proportion, with which the Father tendereth the Mediator or Redeemer, and all his saved and ransomed ones; but in regard of willing good to the creature loved, he neither loveth his redeemed with the same love where with he loveth his Son; except blasphemously we say, God hath as highly exalted all the redeemed, and given to them a name above every name, as he hath done to his own Son; nor doth he so love all his chosen ones, as he conferreth equal grace and glory upon all alike; as if one star differed not from another star in glory, in the highest heavens. Our own good works cannot make our Lord love us less or more, with the love of eternal election; but they may make God love us more with the love of complacency, and a sweeter manifestation of God in the fruits and gracious effects of his love. According to that, John 14:23. Jesus said, if a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him.
对于第二点：这是一个梦，上帝以与他爱他自己的儿子基督相同的方式爱罪人。为什么呢？因为上帝只是因为他自己的儿子爱我们，而不是因为我们的任何原因：因此，更进一步可以得出结论，这是一个完全不同的、更高级的源泉之爱，父亲以这种爱爱他自己永恒而同质的儿子，也以这种派生的爱爱我们这些罪人。就像一个是 1.自然的，后者是自由的。2.父亲对儿子的爱，作为他的同质儿子，以及在他对耶稣基督中保证的爱中，不是建立在恩典和自由怜悯上的爱，这种爱可能在上帝中从未存在过；因为本质上，父亲必须爱他的儿子基督，因为他是他的儿子；而作为调解者，他不能因此放弃对他的自然爱，这是他因基督他的儿子而爱我们的根本原因；但父亲以他的儿子基督为缘由爱我们的爱是建立在自由的恩典和怜悯上的，这种爱在上帝中可能从未存在过。因为，1. 他既然无法不生育他的儿子，就无法不爱他；自然而非选择在其中发挥作用；但创造一个人或不创造他是他的自由意志。他无法不爱他的儿子基督，但上帝本可以既不爱人也不爱天使，也可以选择其他人和天使，而不是他所选择的这些人和天使；上帝在爱他自己的同质儿子方面没有这样的自由。说上帝爱他所选择的人，就像他爱他的儿子一样，即以与他爱他的儿子相同的程度的爱，这是不真实的；我认为这离粗鲁无知或亵渎不远。 这可能是同样的爱，比如父亲对斡旋者或救赎者及他所救赎和赎回的人的爱，但出于愿意善待所爱的造物，他对他的救赎者的爱并不如他对他的儿子的爱；除非亵渎的说，上帝像他偏爱儿子那样极大地提高了所有受救赎者，并给了他们一个超乎一切名字之上的名字；他也不在相同的爱意中爱着所有被选的人，就像给所有人赐予平等的恩典和荣耀；就像天上最高的光荣里，一个星星不比另一个星星差。我们的善行不能使我们的主用永恒的选举之爱较少或更多地爱我们；但它们可能使上帝用欢心之爱，和他爱的结出的果子中的甜美的显明更爱我们。正如约翰福音 14:23 所说，耶稣说：人若爱我，就必遵守我的道；我父也必爱他，并且我们要到他那里去，与他同住。

The third reason is the same with the first, and proveth nothing but a major proposition, not denied by the disquieted sinner, which is this: Whoever is justified and chosen, cannot be condemned; whomever the Lord once loveth to salvation, be must always love to salvation; for his love is like himself, and changeth not. But the disquieted sinner is chosen and loved to salvation. This assumption is all the question; and the truth of a major proposition can never prove the truth of the assumption.
第三个原因与第一个相同，只证明了一个主要命题，这个命题被不安的罪人所否认，即：被称义和被选中的人不能被定罪；主一旦爱一个人以拯救他，就会永远爱他以拯救他；因为他的爱就像他自己一样，不会改变。但是，不安的罪人被选择并被爱以拯救。这个假设就是问题的关键；而一个主要命题的真实性永远不能证明假设的真实性。

Saltmarsh, Free Grace, chap. iv. p. 83, 84, 85.
盐沼，自由恩典，第四章，第 83、84、85 页。

"Because you feel not yourself sanctified, you fear you are not justified. If you suppose that God takes in any part of your faith, repentance, new obedience, or sanctification, as a ground upon which he justifieth or forgiveth; you are clear against the word: For if it be of works, it is no more of grace. 2. It must then be the only evidence you seek for; and you ask for sanctification to help your assurance of justification: but take it in the scripture's way.
因为你感觉自己没有被神圣化，所以你担心自己没有被称义。如果你认为神接受你的信心、悔改、新的顺从或圣化的任何部分作为他称义或赦免的基础，那么你与圣经相悖：因为如果是靠行为，就不再是靠恩典。2. 那么，这必须是你寻求的唯一证据；你寻求圣化来帮助你确信自己已经被称义：但要按照圣经的方式来理解。

1. "In the scriptures, Christ is revealed to be our sanctification. Christ is made unto us righteousness, sanctification. I live, yet not I, but Christ liveth in me. Ye are Christ's, but ye are sanctified, but ye are justified in the name of the Lord Jesus. He hath quickened us together with Christ. We are his workmanship, created in Christ Jesus unto good works. Jesus Christ himself being the chief corner-stone. That Christ may dwell in your hearts by faith. That new man, which after God was created in righteousness and true holiness. We are members of his body, of his flesh, and of his bones. And being found in him, not having mine own righteousness. I can do all things through Christ which strengtheneth me. But Christ is all in all. Your life is hid with Christ in God, Heb. 13:20, 21. All these set forth Christ as our sanctification, the fulness of his, the All in all. Christ hath believed perfectly for us, he hath sorrowed for sin perfectly, he hath obeyed perfectly, he hath mortified sin perfectly; and all is ours, and are Christ's, and Christ is God's.
在圣经中，基督被揭示为我们的圣化。基督成为我们的公义、圣洁。我活着，但不是我，而是基督在我里面活着。你们属基督，你们被圣化，你们在主耶稣的名里被称义。他使我们与基督一同复活。我们是他的杰作，在基督耶稣里被创造成善行。耶稣基督自己是首要的石头。愿基督因信住在你们心里。那新人，在上帝的形象中被创造成公义和真正的圣洁。我们是他的身体，是他的肉体，是他的骨头。在他里面被找到，没有自己的公义。我靠着加给我力量的基督，凡事都能做到。但基督是一切。你们的生命与基督藏在上帝里面，希伯来书 13:20, 21。所有这些都将基督描绘为我们的圣化，他的丰满，他的一切。基督已经完全地为我们相信，他已经为罪忧伤，他已经完全地顺服，他已经完全地制服罪恶；这一切都是我们的，都属于基督，基督属于上帝。

The second thing is faith about our own sanctification. We must believe more truth of our own graces than we can see or feel; the Lord in his dispensation hath so ordered, that here our life should be hid with Christ in God, that we should walk by faith, not by fight: so we are to believe our repentance true in him, who hath repented for us; our mortifying sin true in him, thro' whom we are more than conquerors; our new obedience true in him, who hath obeyed for us, and is the end of the law to every one that believeth; our change of the whole man true in him, who is righteousness and true holiness. And thus, without faith, 'tis impossible to please God. This is scripture assurance, to see every one in himself as nothing, and himself every thing in Christ. Faith is the ground of things hoped for, and the evidence of things not seen. All other assurances are rotten conclusions from the word, invented by legal teachers, not understanding the mystery of the kingdom of Christ. The scriptures bid you see nothing in yourself, or all as nothing: These teachers bid you see something in yourself; so as the leaving out Christ in sanctification, is the foundation of all doubts, fears, distractions. And he that looketh on his repentance, on his love, on his humility, on his obedience, and not in the tincture of the blood of Christ, must needs believe weakly and uncomfortably."
第二件事是对我们自我圣洁的信念。我们必须相信自己的恩典之真实，即使我们无法看到或感受到它们；主在他的安排中这样做，使我们在这里的生活隐藏在基督里，我们当凭信心而行，不凭感觉；因此，我们应当相信在他里面我们的悔改是真实的，他已经为我们悔改了；我们在他里面的制服罪孽是真实的，因为借着他我们是得胜有余的；我们在他里面的新顺服是真实的，因为他已经为我们顺服，并且对于一切相信他的人都是律法的终结；我们整个人的改变在他里面是真实的，因为他就是义和真理的。因此，如果没有信心，就不可能得到上帝的喜悦。这是圣经的保证，要在自己里面看到自己是无有的，并且在基督里面看到自己是一切。信心是所盼望之事的实底，是未见之事的确据。所有其他的保证都是从圣经得出的腐朽的结论，是法利赛人式的教导者们在不理解基督国度的奥秘的情况下虚构出来的。 经文告诉你不要在自己身上看见任何东西，或者把一切都视为无；这些老师告诉你在自己身上看见一些东西；所以，在成圣中不把基督放在首位，就是一切疑惑、恐惧和分心的根源。那些只看重自己的忏悔、爱心、谦卑和顺从，并没有在基督的宝血中得到洗净的人，必定信心薄弱而不安。"

Answer. If a servant of sin, any Cain, wakened with the terrors of God, see his sins, feel hell in his soul for them, and have no warm thoughts of love, and far-off affiance, at least in Christ Jesus; but flee from Christ, and go to the enemies of Christ for comfort, as Judas did; he may strongly conclude, I feel I am not sanctified, I hate the physician Christ, and run from him; Ergo. I am not justified, And from a true real non-feeling of sanctification, 'tis a strong consequence, there's no justification. But from a misprizing of grace and sanctification in myself, I cannot conclude, I am not justified. We know, Papists, in point of certainty of salvation, argue so; many deluded hypocrites believe, or imagine, they have oil in their lamps, yet they are deceived; therefore the saints can have no certainty they are in Christ. 'Tis just like the answer now in hand: a misjudging of sanctification, cannot argue no justification; Ergo, a true and real judgment of no sanctification in hypocrites, and slaves of sin, cannot argue the persons to be justified, who thus argue. It is as if I should argue thus; a frantick and a sleeping man cannot know that he is frantick, and sleeping; therefore a sober and waking man cannot know that he is sober, and waking. For a deserted child of God is in some spiritual phrensy and sleep, and does misprize Christ in himself, and sanctification; and therefore argueth often, that he is not in Christ, upon false principles. But a wakened conscience in Cain, and Judas, do strongly conclude, I am not a new creature, but a servant of sin; Ergo, I am not justified, and not in Christ: and Cain in this consequence is sober, and not asleep.
回答。如果一个罪人，像该隐一样，被上帝的恐惧惊醒，看到自己的罪恶，感受到灵魂中的地狱，并且对爱和信任至少在基督耶稣里没有热情的思考；而是逃离基督，去寻求基督的敌人的安慰，就像犹大一样；他可以强烈地得出结论，我感觉到我没有被圣化，我憎恨医生基督，并且逃离他；因此。我没有被称义，而从对圣化的真实非感觉中，这是一个强有力的推论，没有称义。但是从我对自己的恩典和圣化的轻视中，我不能得出结论，我没有被称义。我们知道，天主教徒在确定救恩的问题上就是这样争论；许多被欺骗的伪君子相信或想象他们的灯里有油，然而他们被欺骗了；因此圣徒们不能确定他们是否在基督里。这就像现在手头的答案一样：对圣化的错误判断不能证明没有称义；因此，对伪君子和罪的奴隶真实的判断没有圣化的人不能证明这些人已经被称义。 这就好像我应该这样辩论：一个疯狂和睡着的人不能知道他是疯狂的和睡着的；因此一个清醒和醒着的人也不能知道他是清醒的和醒着的。因为一个被上帝遗弃的孩子在某种属灵的狂躁和沉睡中，并且在自己及成圣的基督里贬低基督，因此常常根据错误的原则论证说，他不在基督里。但在该隐和犹大斯的觉悟良心坚定地得出结论：我不是一个新造的人，而是罪的奴仆；因此，我没有被称义，也不在基督里：该隐在这个推论中是清醒的，而不是睡着的。

2. Not any protestant divine, whom the author calleth legal teachers, ignorant of the mystery of the gospel; did ever teach, that faith, new obedience, repentance, are grounds upon which God justifieth a sinner. Antinomians, who make repentance and mortification all one with faith; and, as Mr. Den saith, they are but a change of the mind, to seek righteousness and mortification in Christ, not in ourselves; (thus much μετανόια doth signify) must say, As we are justified by faith, so also by repentance and mortification; if repentance be nothing but faith, as they say.
没有任何新教神学家，作者称之为合法的教师，不了解福音的奥秘；他们从未教导过，信仰、新的顺从和悔改是上帝称义罪人的基础。安提法，他们将悔改和克己视为信仰的一部分；正如丹先生所说，它们只是心灵的改变，寻求在基督里的义和克己，而不是在我们自己身上；（这就是悔改的意思）他们必须说，我们既然是因信称义，也是因悔改和克己称义；如果悔改只是信仰，正如他们所说。

3. We seek only the evidence of justification in our holy walking; as the scripture doth, 1 Pet. 1:24; Gal. 1:4; 1 Pet. 1:18; 1 John 3:14. Infinite places say, these that live to Christ, and are new creatures, must be in Christ, and justified, 2 Cor. 5:17; 1 Cor. 6:9, 10, 11, 12; Gal. 2:20; Col. 3:1, 2, 3, 4. Then the arguing from the effect to the cause can be no rotten conclusion, except by accident, in a soul distempered under desertion and weakness.
我们只寻求在我们圣洁的行走中的证明正当性的证据；正如圣经所说，彼得前书 1:24；加拉太书 1:4；彼得前书 1:18；约翰一书 3:14。无数经文都说，那些活在基督里、成为新造的人必须在基督里并且被称义，哥林多后书 5:17；哥林多前书 6:9, 10, 11, 12；加拉太书 2:20；歌罗西书 3:1, 2, 3, 4。因此，从效果推导到原因的论证不会是一个错误的结论，除非在一个被遗弃和软弱的灵魂中发生意外。

4. These places that make Christ our sanctification' and Christ to live in us, and believers to be the work manship of Jesus, created in him, unto good works, &c. make not these to be acts of Christ formally repenting perfectly in us, sorrowing for sin, mortifying sin perfectly in us; as if we were mere patients, and were only obliged to repent, sorrow, mortify sin, when the Spirit breatheth on us, and not otherwise, as Libertines explain themselves; which I hope to refute hereafter. 2. Nor do these places make justification and regeneration all one; as Mr. Towne*, with other Antinomians do: for, we are not regenerated by faith, but that we may believe; but we are justified by saith. 2. Regeneration putteth in us a new birth, the image of the second Adam; justification formally is for the imputed righteousness of Christ, which is in Christ, not in us. And it seems to me, that they make justification and sanctification all one: for, the author saith, that Christ not only repenteth in us, but for us; Christ obeyed for us, and is the end of the law to every one that believeth. Now, what mysterious sense can be here, I cannot dream; sure, it is no gospel secret: if the meaning (that Christ repenteth, and obeyed for us,) be, that Christ, by his grace, worketh in us repentance, and new obedience, and mortification, and the change of the whole man; 'tis a good and sound sense. But then, how must all assurances from repentance and new obedience, be the rotten conclusions of legal teachers? To see all these wrought by Christ, as the efficient and meritorious cause, and to ascribe them to the Spirit of Jesus, and thence conclude, we are justified, as all Protestant divines teach, is no rotten conclusion of legal teachers. For sure, if we ascribe them to nature, to free will, to ourselves, and confide in them, as parts of our righteousness; and from them, in that notion, draw the assurance of our justification, as Papists and Arminians do, and as the saints out of fleshly presumption may do; this is no doctrine of Protestants. Is the sun obliged to me, because I borrow light from it? or the floods and rivers beholden to men, because they drink out of them? The new man is a creature of Christ's finding. Cursed be they that sacrifice to free will; it is a strange God. The kingdom of grace, is a hospital of free graces to sick men: all we do, the least good thought, or gracious motion in the soul, is a flower, and a rose of Christ's planting, and an apple that grew on the tree of life; a sinner is the stock, but free grace the sap, Christ's Father the husbandman; life and growing is from Jesus the vine-tree; we are but poor twigs that bring forth fruit in Christ. But I fear the sense of this, that Christ repenteth for us, and obeyeth for us, he being the end of the law to every one that believeth; be far otherwise, to wit, That Christ's obedience of the law, he being the end of the law, as also his passive obedience, is ours. If this be the intended sense, then all our sanctification is nothing, but the sanctification and holy active obedience of Christ. I yield this to be a broad, a fair and easy way to heaven. Christ doth all for us, Christ weeped for my sins, and that is all the repentance required in me; if I believe that Christ was mortified, and dead to the world for me, that is my mortification; and if I believe, that the change of the whole man was truly in Christ, this is my true holiness: then my walking in holiness cannot be rewarded with life eternal, nor have any influence, as a way, or means leadeth to the kingdom. 2. Christ's active obedience, imputed to the sinner, can be no evidence of justification, because it is in Christ, not in me; any evidence, or mark of justification, must be inherent in the believer, not in Christ. 3. And one and the same thing cannot be a mark and a sign of itself. Now, the active obedience of Christ, imputed to the sinner, is holden to be a part of justification.
这些地方使基督成为我们的圣化，基督住在我们里面，信徒成为耶稣的工作，是在他里面创造出来的，为了善行等等。这并不意味着基督在我们里面完全悔改，为罪忧伤，完全使罪死亡；好像我们只是病人，只有在圣灵感动我们时，才有义务悔改、忧伤、使罪死亡，而不是其他时候，就像自由派解释的那样；我希望以后能够驳斥这种观点。这些地方也没有把称义和重生等同起来；就像汤恩先生和其他安提法派所说的那样：我们不是因为信仰而重生，而是为了能够相信；但我们是因为信仰而称义。重生在我们里面产生了新的生命，第二亚当的形象；称义在形式上是因为基督的被称为义，这是在基督里，而不是在我们里面。而且在我看来，他们把称义和圣化等同起来：因为作者说，基督不仅在我们里面悔改，而且为我们悔改；基督为我们顺服，并且对每个信徒来说，他是律法的终结。 现在，我无法想象这里有什么神秘的意义；当然，这不是福音的秘密：如果意思是（基督为我们忏悔和顺服），那么基督通过他的恩典在我们内心工作，使我们忏悔、顺服、死去，并改变整个人的意义是好的和正确的。但是，如何将忏悔和顺服的所有保证视为法律教师的错误结论呢？根据所有新教神学家的教导，将这些都归功于基督作为有效和应得的原因，并将它们归因于耶稣的灵，从而得出我们被称义的结论，这不是法律教师的错误结论。因为如果我们将它们归因于本性、自由意志、自己，并且依赖它们作为我们义的一部分，并从中得出我们被称义的保证，就像天主教徒和阿米纳派那样，以及那些出于肉体自负的圣徒可能会这样做，这不是新教的教义。太阳因为我借光而感激我吗？河流因为人们喝水而感激他们吗？新人是基督发现的创造物。 诅咒那些为自由意志而牺牲的人；它是一个奇怪的神。恩典的国度是一个为病人提供自由恩典的医院：我们所做的一切，最微小的善念或恩慈的动作在灵魂中，都是基督种植的花朵和玫瑰，是生命之树上长出的苹果；罪人是树干，而自由恩典是汁液，基督的父亲是园丁；生命和成长来自耶稣这棵葡萄树；我们只是在基督里结出果实的贫弱枝条。但我担心这种感觉，即基督为我们悔改，为我们顺服，他是每个信徒的律法的终结；与此相反，基督对律法的顺从，他作为律法的终结，以及他的被动顺从，都是属于我们的。如果这是预期的意义，那么我们所有的成圣都只是基督的成圣和圣洁的积极顺从。我承认这是一条宽广、公正和通往天堂的容易之路。 基督为我们做了一切，基督为我的罪而哭泣，这就是我所需要的悔改；如果我相信基督为我而受苦，为世界而死，那就是我的苦行；如果我相信整个人在基督里真正改变了，那就是我的真正圣洁；那么我的圣洁行为不能因为赐予永生，也不能作为通往天国的方式或方法而有任何影响。2.基督的积极顺服，归于罪人，不能作为称义的证据，因为它在基督里，而不在我里面；任何称义的证据或标记必须存在于信徒内部，而不是在基督里。3.同一件事物不能同时是标记和迹象。现在，被归于罪人的基督的积极顺服被认为是称义的一部分。

5. The scripture doth indeed bid you see nothing in yourself, that can buy the righteousness of Christ, or be an hire and wages to ransom imputed righteousness; and legal teachers, not any Protestant divines, bid you see something, a great something of merit, and self-righteousness in yourself. And Antinomians say, That (a) the new creature, or the new man mentioned in the gospel, is not meant of grace, but of Christ. The scripture maketh Christ and justification the cause, and sanctification and the new creature the effect, 2 Cor. 5:17. If any man be in Christ, he is a new creature. And this assertion maketh sanctification, as formally distinguished from Christ and justification, just nothing. And Antinomians say, (b) That in the regenerate and saints, There is no inherent righteousness, no grace or graces in the souls of believers, but in Christ only. And Mr. Saltmarsh saith the same, That our sorrow, repentance, mortification, and change of the whole man, are nothing in us; but they are in Christ, and must be apprehended by faith as things unseen: Whereas, the divine nature is in the saints, 2 Pet. 1:4. Faith dwelleth in us. 2 Tim. 1:5. The new creation and image of Christ is in the mind, Eph. 4:23. The seed of God abideth in us, 1 John 3:9. The anointing that teacheth all things, εν υμὶν μενέι remaineth in you. 1 John 2:27 and Ezek. 36:26. I will give you an heart of flesh, and I will put my Spirit [Bekirbechem] in the inner part, or the midst of you.
圣经确实告诉你，你自己没有任何东西可以买到基督的义，也不能用雇佣和工资来赎回被归咎的义；而法律教师，不是任何新教神学家，都告诉你在自己身上看到一些，很大一些的功德和自义。安提法主义者说，福音书中提到的新造或新人并不是指恩典，而是指基督。圣经把基督和称义作为原因，把成圣和新造作为结果，哥林多后书 5:17。若有人在基督里，他就是新造的人。这种说法使得成圣，作为与基督和称义形式上的区别，根本没有什么意义。安提法主义者说，在重生的圣徒中，没有内在的义，信徒的灵魂中没有恩典或恩典，只有基督。Saltmarsh 先生也说同样的话，我们的悲伤、悔改、死亡和整个人的改变，在我们身上一无所有；而它们在基督里，并且必须通过信心来领悟，就像看不见的东西一样：然而，神圣的本性在圣徒中，彼得后书 1:4。信心住在我们里面，提摩太后书 1:5。 基督的新创造和形象在心灵中，以弗所书 4:23。上帝的种子存在于我们内心，约翰一书 3:9。那教导一切事情的恩膏，仍然在你们里面，约翰一书 2:27 和以西结书 36:26。我会给你们一颗肉体的心，并将我的灵（Bekirbechem）放在你们的内心或中间。

Antinomians teach, (c) "That true poverty of spirit doth kill and take away the sight of grace." And, (d) "Sanctification is so far from evidencing a good state, that it darkens it rather; and a man may more clearly see Christ, when he seeth no sanctification, than when he sees it; the darker my sanctification is, the brighter is my justification." So Saltmarsh, "The scriptures bid you see nothing in yourself, or all as nothing; these teachers bid you see something in yourself. And 'tis a walking by faith, and not by sight; and a life hid with Christ in God, to believe more truth in our own graces, than we see or feel." Now, 'tis true, the saints out of weakness, misprize the Spirit's working in them; and while they undervalue themselves, they under-rate the new creation in themselves, and tacitly upbraid and slander the grace of Christ, and lessen the heavenly treasure, because it is in an earthen vessel; but poverty of spirit and grace will see, and do see grace inherent in itself, tho' as the fruit of grace, Cant. 1:5. I am black (O daughters of Jerusalem,) but comely, as the tents of Kedar. v. 11. While the King sitteth at his table, my spikenard sendeth forth the smell thereof. The saints, as they make a judgment of Christ and his beauty, so also of themselves; My heart waked. I am sick of love. Psal. 116:16. O Lord, truly I am thy servant. Psal. 63:1. My soul thirsteth for thee, my flesh longeth after thee. Psal. 73:25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. Psal. 130:6. My soul waiteth for the Lord, more than they that watch for the morning, So Hezekiah, Isa. 38:3 Paul, 2 Cor. 1:12; 2 Tim. 4:7, 8; 1 Cor. 15:9, 10 and others have set out in its colours, the image of Christ in itself; but not as leaving out Christ, and taking in merit: Nor doth the sense of sanctification darken justification, or lessen it to nothing, except where we abuse it to merit, and self-confidence, as Peter did; who, in point of self-confidence ought to have forgotten the things that are behind. 2. Yea, to say, We see justification more clearly, when we see no sanctification, is to make the water and the Spirit, 1 John 5:8 dumb, or false witnesses, that either speak nothing, or tell us lies. 3. It is against the office of the Spirit, which is to make us know τα ὑεὸ Θεοῦ χαριαθεντα the things that are freely given us of God, such as faith, repentance, love, mortification, Acts 5:3; 2 Tim. 2:25; Phil. 1:29; Eph. 2:8; Rom. 5:5; Gal. 2:20. I grant, by accident, when sin appeareth to a saint out of measure sinful, and he seeth how little good he hath, that he is blind, naked, poor, and hath no money, nor price, that he is sold as a wretched man under a body of sin, Rom. 7:14, 24 it heighteneth the excellency and worth of the ransom and blood holden forth in justification: and white righteousness, free and glorious, set beside black guiltiness, and no sanctification compearing as price or hire, maketh Christ appear to be choicer than gold or rubies. Yea, when I see no sanctification to buy Christ, then justification is more lovely, eye-sweet, taking, and soul-ravishing; as the more light, the more darkness is discovered; and the more sin, the higher is Jesus Christ. And by all this, the saints professing their own integrity, and holy walking before God, should see something in themselves, not understanding the mystery of the gospel, and err miserably with legal teachers, and darken free justification by grace: and one grace of God should obscure and destroy another; for to see, feel, and profess sanctification, is an act of supernatural feeling, and of grace: how then can it darken the faith of the remission of sins in Christ?
安提诺米派教导说，(c)“真正的心灵贫穷会杀死并夺走恩典的视觉。”而且，(d)“成圣远非证明一个良好状态，而是使其变暗；当一个人看不到成圣时，他反而更清楚地看到基督；我的成圣越黑暗，我的称义就越明亮。”所以索尔特马什说：“圣经告诉你在自己身上看不到任何东西，或者把一切都看作无关紧要；这些教师告诉你在自己身上看到一些东西。这是凭信心而不是凭眼见；这是与基督同在上帝里隐藏的生活，相信我们自己的恩典中有更多的真理，而不是我们所看到或感受到的。”现在，的确，圣徒因软弱而低估圣灵在他们里面的工作；当他们贬低自己时，他们也低估了自己内在的新造，暗示并诽谤了基督的恩典，并减少了天上的宝藏，因为它在一个土器里；但是贫穷的心灵和恩典会看到，并且确实看到内在的恩典，尽管它是恩典的果实，雅歌 1:5：“我虽然黑，却是秀美的，如基达的帐棚。”第 11 节。 当国王坐在他的餐桌旁时，我的没药散发出它的香气。圣徒们对基督及其美丽的判断，也对自己有同样的判断；我的心醒了。我因爱而生病。诗篇 116:16。主啊，我真是你的仆人。诗篇 63:1。我的灵渴望你，我的肉体渴望你。诗篇 73:25。除你以外，我在天上还有谁？在地上也没有我所渴望的。诗篇 130:6。我的灵魂等候主，胜过守夜的人等候早晨。希西家也是如此，以赛亚书 38:3；保罗也是如此，哥林多后书 1:12；提摩太后书 4:7,8；哥林多前书 15:9,10，以及其他人都以它的颜色描绘了基督的形象；但并不是排除基督，而是接纳功德：使得成圣的感觉不会使称义变暗，或将其减少到无关紧要，除非我们滥用它以谋求功德和自信，就像彼得一样；在自信的问题上，他应该忘记过去的事情。2. 是的，说我们在看不到成圣的时候更清楚地看到了称义，就是让水和圣灵，约翰一书 5:8 成为哑巴或虚假的证人，要么什么都不说，要么告诉我们谎言。3. 这违背了圣灵的职责，即使我们知道神赐给我们的自由恩赐，如信仰、悔改、爱、死亡、使徒行传 5:3；提摩太后书 2:25；腓立比书 1:29；以弗所书 2:8；罗马书 5:5；加拉太书 2:20。我承认，当罪恶对圣徒显得过于罪恶时，他看到自己的善行很少，他是盲目的、赤身裸体的、贫穷的，没有钱，也没有价值，他是一个在罪的身体下被卖掉的可怜人，罗马书 7:14, 24，这使得赎罪和血的卓越和价值更加突出：白色的义和黑色的罪恶相比，没有圣化作为代价或报酬，使基督显得比黄金或红宝石更加珍贵。是的，当我看不到任何圣化来买基督时，称义更加可爱、令人愉悦、令人陶醉；就像越亮，越能发现黑暗一样；罪越多，耶稣基督就越高贵。 而在这一切中，那些宣扬自己正直、在神面前行事圣洁的圣徒应该在自己身上看到一些东西，却不理解福音的奥秘，与法利赛老师们犯了错误，使得自由的恩典成了黑暗，而一个神的恩典又将另一个神的恩典模糊和毁灭；因为看到、感受、并宣扬成圣，是一种超自然的感觉和恩典的行为：那么它怎么能使人看不清在基督里罪得赦免的信仰？

But, it may be asked, when the saints cannot be assured that God is their Father, in regard of sin, unbelief, and present deadness, what reasons would you use to raise their spirits up to the assurance of their interest and relation to God, as to their Father?
但是，可能会有人问，当圣徒们因为罪恶、不信和当前的死寂而无法确信上帝是他们的父亲时，你会用什么理由来鼓舞他们，使他们确信自己与上帝有关并与之有亲属关系呢？

Ans. There is no way of arguing saints out of their unbelief, except he that laboureth to strengthen them, being an Interpreter, one of a thousand, who can shew a man his righteousness, be so acquainted with the condition of the afflicted soul, that he see in him some inherent qualification, that may argue to the physician, there is some, less or more, of Christ in the soul of the man; else, if he know him to be a person yet utterly void of Christ, sure he must deal with him that is under the law, in a more legal and violent manner, than with him whom he conceiveth to be under the gospel; for one and the same physic cannot suit with contrary complexions. The author professeth he dealeth with sinners as sinners, and so with all sinners; as if physic for the gout were fit physic for the stone in the bladder. I go not So high, but Speak to a weak son, who hath God for his Father, but, under soul-trouble, doubteth whether God be his Father or not.
没有办法说服圣徒们放弃他们的不信仰，除非那个努力加强他们的人，作为一个解释者，千里挑一的人，能够向一个人展示他的正义，熟悉受苦灵魂的状况，看到他身上一些固有的资格，可以向医生证明，这个人的灵魂中有一些或多或少的基督；否则，如果他知道他是一个完全没有基督的人，那么他必须以比对基督教更加法律和暴力的方式对待他，因为同样的药物不能适应不同的体质。作者声称他以罪人的身份对待罪人，对待所有的罪人；就像对于膀胱中的结石来说，治疗痛风的药物是合适的药物一样。我没有那么高的要求，只是对一个软弱的儿子说话，他以上帝为父，但在灵魂的困扰下，怀疑上帝是否是他的父亲。

If he lay down a principle, that he was never in Christ, because of such and such sins; you are not, whoever intends to cure him, to yield so much, and to deal with him according to a false supposal, as if he were not in Christ; but must labour to prove he is in Christ; which to no purpose is done, by proving fair generals, as Saltmarsh, with other Libertines, doth; that is, you but till the sand, and beat the air, to prove, That God's love is eternal, and his covenant and decree of election to his chosen, so stable and unalterable, as no sin can hinder the flowings of eternal love; when you make not sure to the man, that he is loved with an everlasting love.
如果他坚持一个原则，即因为某些罪恶他从未在基督里，那么你不应该向他屈服，也不应该根据错误的假设来对待他，就好像他不在基督里一样；而是要努力证明他是在基督里的；而通过证明神的爱是永恒的，他对选民的立约和选举的决定是坚定不移的，没有罪能阻止永恒的爱流动，这样做是没有意义的；因为你没有确保这个人被永恒的爱所爱。

Hence these considerations, for easing the afflicted conscience of a weak child of God.
因此，这些考虑是为了安抚一个软弱的上帝之子的痛苦的良心。

Asser. 1. The soul labouring under doubts, whether God be his Father, is to hold off two rocks, either confiding or resting on duties, or neglecting of duties: the former is to make a Christ of duties as if Christ himself were not more lovely and desirable, than the comfortable accidents of joy, comfort, and peace in doing duties. Yea, take the formal vision of God, in an immediate fruition in heaven, as a duty, and as in that notion contradistinguished from the objective vision of Christ; then Christ is to be enjoyed, loved, rested on, infinitely above the duties of vision, beatific love, eternal resting on him, yea, above imputed righteousness, assurance of pardon, reconciliation; as the king is more than his bracelets of gold, his myrrh, spikenard, persumes, ointment, kisses; the tree more desirable than a fleece of apples that groweth on it for the fourth part of a year. 2. Sin, it must be to sue and woo the king's attendants and courtiers by himself, or to make duties Christ, and Christ but a man-servant and mediator to duties, sense, comfort, assurance, or the like. 3. The whelps of the bear are taken from her by swift riding away with them, and by casting down one of them, that she may lose time in gaining the rest, while she returneth back again so many miles to bring that one to the den. And the smell of some delicious fields, they say, so taketh the dogs, that they forget the prey, and follow it no more. To smell so much in duties, and to be so sick and impotent in loving and resting on them, as to lie down in the way, and seek Christ no more, is doubtless a neglect of Christ. And thus high our doctrine never advanced sanctification, nor enthroned any acts, duties, or qualifications, under the notion of witnesses, or creators of peace or reconciliation; how our hearts may abuse them, is another thing.
1. 心灵怀疑上帝是否是他的父亲，要么依赖或依靠职责，要么忽视职责：前者是将职责视为基督，仿佛基督本身不比在履行职责时的喜悦、安慰和平安更可爱和可取。是的，将在天堂中直接享受上帝的形式视为一种职责，并与基督的客观视觉相对立；那么基督应该被享受、被爱、被依靠，远远超过视觉、有福的爱、永恒的依靠他，甚至超过被归咎的公义、宽恕的保证、和解；就像国王比他的金手镯、没药、香脂、香水、膏油、吻更重要一样；树比长在上面四分之一年的一堆苹果更令人向往。 2. 犯罪，必须亲自追求和追求国王的随从和朝臣，或者将职责视为基督，而基督只是职责、感觉、安慰、保证或类似事物的仆人和调解人。 3. 熊的幼崽被迅速带走，通过将其中一个扔下来，让母熊在追回其他幼崽时浪费时间，然后再返回几英里将那一个带回巢穴。据说，一些美味的领地的气味会让狗们迷失方向，忘记猎物，不再追踪。在履行职责时闻到这么多，却在爱和依靠上如此虚弱和无能，以至于躺在路上不再寻找基督，无疑是对基督的忽视。我们的教义从未提升过成圣，也没有将任何行为、职责或资格置于见证者或和平与和解的创造者的概念之下；我们的内心可能会滥用它们，这是另一回事。

Asser. 2. What, advise you then a deserted soul to go on in duties, and seek righteousness in himself? By no means; to seek righteousness in himself, that is highest pride: but will you call it pride, for a starving man to beg? Is it self-denial for such a one to be stark dumb, and to pray none in his famishing condition for food? Did the spouse seek herself in this duty? Cant. 3. Watchmen, saw ye him whom my soul loveth? Was this a resolution of pride? chap. 3:2. I will rise now, and go about the city, in the streets, and in the broad ways, I will seek him whom my soul loveth. And is it self-righteousness for the spouse to send her hearty respects of service to Christ, then the cannot have one word from him, nor one smile? Cant. 5:6. Tell my Beloved, that I am sick of love. Nor do I think Mary Magdalene was in a distemper of pharisaical righteousness, when she rose and prevented the morning-sky, and came weeping to the grave; O angels, saw ye the Lord? Gardener, whither have you carried him? May I not do these duties, when I miss him? May I not wake in the night? May I not do well to feed a love-fever for the want of him? May I not both pray, and say, Daughters of Jerusalem, pray for me? May I not make a din through all the streets and the broad ways, and trouble all the watchmen and shepherds, and pray them, Can you lead me to his tent, and tell me where he lieth? O but all these were to be done in faith: true, but are they not duties of love-sickness I owe to Christ also? I know they cannot bring me to everlasting righteousness; but is not seeking and knocking, stairs to finding and opening?
阿瑟。2. 那么，你建议一个被遗弃的灵魂继续履行职责，寻求自身的正义吗？绝对不可以；在自己身上寻求正义，那是最高的骄傲：但是，你会认为一个挨饿的人乞求是骄傲吗？对于这样的人来说，保持沉默并祈求没有人为他提供食物，这是自我克制吗？配偶在这个责任中寻找自己吗？雅歌 3 章：守望者们，你们看见我心爱的人吗？这是骄傲的决心吗？第 3 章 2 节：我现在要起来，绕城走一走，在街道和广场上，我要寻找我心爱的人。如果配偶向基督致以真诚的敬意，那么他就不能从他那里得到一句话，也不能得到一个微笑，这是自以为是吗？雅歌 5:6。告诉我心爱的人，我因爱而生病。我也不认为玛丽·马达琳在她起床并阻止了早晨的天空，来到坟墓哭泣时，她是在一种法利赛人的正义的失调中。天使们，你们看见主吗？园丁，你把他带到哪里去了？当我错过他时，我不能做这些职责吗？我不能在夜里醒来吗？因为我渴望他，我不能为了他的缺席而表现得好吗？ 我可以不祈祷并说：“耶路撒冷的女儿们，请为我祈祷吗？”我可以不在所有的街道和大道上制造噪音，打扰所有的守夜人和牧羊人，并祈求他们：“你们能带我到他的帐篷，告诉我他在哪里吗？”哦，但所有这些都要以信心来完成：是的，但它们不也是我对基督的爱病所欠的责任吗？我知道它们不能使我得到永恒的义，但寻求和敲门不也是找到和打开的阶梯吗？

Asser. 3. Another counsel is, force not a law-suit, seek not, buy not a plea against Christ. Conscience, a tender piece under jealousies, faith, O he loveth not me, Christ hath forgotten me: join not in such a quarrel with conscience. Have not cold and low thoughts of Christ's love to you; because he is out of sight, he is not out of languor of love for you.
请勿强迫诉讼，不要寻求，不要购买反对基督的辩护词。良心是一个在猜疑中敏感的部分，信仰，哦，他不爱我，基督已经忘记了我：不要与良心发生这样的争执。不要对基督对你的爱持冷漠和低迷的想法；因为他不在视线中，他对你的爱并没有减退。

Asser. 4. Unbelief is a witch, an inchantress, and covers Christ's face with a vail of hatred, wrath, displeasure. Examine what grounds of reason you have to misbelieve or break with Christ; say he had broken with you, yet because you know it not for suspicion, lose not such a friend as Christ; if you get never more of him, you may swear and vow to take to hell with you (if so he deal with you) the pawns, and love-tokens you once received, that they may be witnesses what Christ is, and may be the remnants, seeds, and leavings, of the high esteem you once had of him.
不信仰是一种巫术，一种魔法，它用仇恨、愤怒和不满的面纱掩盖了基督的面容。审视一下你有什么理由不相信或与基督决裂；即使他与你决裂了，因为你并不知道他有这样的嫌疑，不要失去基督这样的朋友；即使你再也得不到他，你可以发誓并立誓将你曾经收到的抵押品和爱的象征带到地狱（如果他对你这样对待），让它们成为基督是谁的证人，也是你曾经对他的高度评价的残余、种子和遗留物。

Asser. 5. A time Christ must have to go and come, and therefore must be waited on. We give the sea hours to ebb and flow, and the moon days to decrease and grow full; and the winter-sun and summer-sun months to go away and return; and whether we will or no, God and nature take their time, and ask us no leave: why has God given to us eyes within and without, but that David may wear his eyes, while they be at the point of failing, in looking up, and in waiting for God? Psal. 69.
阿瑟。5.基督必须有时间去和回来，因此必须等待。我们给海洋退潮和涨潮的时间，给月亮减少和满月的时间；给冬天和夏天的太阳离去和返回的月份；无论我们愿意与否，上帝和自然都会按照自己的时间行事，不需要我们的许可：为什么上帝给了我们内外的眼睛，难道不是为了让大卫在眼睛快要失明的时候，仰望上帝并等待上帝吗？诗篇 69。

Asser. 6. And though you were in hell, and he in heaven, he is worthy to be waited on; the first warm smile of a new return, is sufficient to recompense all sorrow in his absence, to say nothing of everlasting huggings and embracings.
即使你在地狱，他在天堂，他也值得被等待；新的归来的第一个温暖微笑足以弥补他不在时的所有悲伤，更不用说永恒的拥抱和拥抱了。

Asser. 7. Nor is this a good reason;|| I find sin, rottenness, and so a deserved curse, in all my works of sanctification; therefore, why should I make them any bottom for assurance? But I must take in Christ here for sanctification: for if works of this kind be not done in faith, to the knowledge of the doer; they can witness nothing, but bear a false testimony of Christ: nor do we ever teach, that Christ is to be discourted from our works of sanctification; but even faith itself, which is a bottom of peace to Antinomians, by this reason, must be cashiered. For as the love of Christ, our prayers, humility, are not formally sins, but only concomitantly, in regard that sin adhereth to them; as muddy water is not formally clay and mud, but in mixture 'tis clayey and muddy; so our faith is concomitantly sinful; both because often it is weak, and so wanting many degrees, and mixed with sin, deserves a curse, as well as works of sanctification; but it apprehendeth Christ and righteousness in him, and so it bottometh our assurance: if by apprehending, you mean to bring to you certain knowledge, and assurance that Christ is made my righteousness; then you beg the question, if you deny this to works of sanctification. For, 1 John 2:3. Hereby we know that we know him, if we keep his commandments. Ver. 5. And whoso keepeth his word, in him verily the love of God is perfected: Hereby, (that is, by keeping his word, called twice before, ver. 3, 4. The keeping of his commandments; and verse 6 walking as he walked:) Hereby (saith he,) know we, that we are in him, in Christ our propitiation and righteousness; and thus we are justified by keeping the commandments of God, because by this we apprehend, and know that we are justified. 2. But then all that are justified, must be fully persuaded of their justification, and that faith is essentially a persuasion and assurance of the love of God to me in Christ; 'tis more than I could ever learn to be the nature of faith, a consequent separable I believe it is. 3. If by apprehending Christ and his righteousness, be understood a relying, and fiducial acquiescing and recumbency on Christ for salvation: it is granted in this sense, that faith is a bottom to our assurance of our being in Christ; but that it breedeth assurance, in a reflect knowledge, always that a believer is in Christ, is not true: for, 1. I may believe, and be justified, and not know; yea positively doubt, that I believe, and am justified; as thousands have pardon, and have no peace nor assurance of their pardon, and have faith in Christ, and in his free love, and have no feeling of Christ, and of his free love. For we believe (a) more truth of our own graces (and so of our faith and assurance of our pardon) than we can see or feel, which is God's dispensation, that our life should be hid with Christ in God; Ergo, the life of faith, by which the just doth live, is hid; and above the reach of feeling at all times. 2. As faith, which is the direct act of knowing and relying on Christ for pardon, is a work of the Spirit above the reach of reason; so also the reflect act of my knowing and feeling, that I believe and am in Christ, which proceedeth sometimes from faith, and the immediate testimony of the Spirit; sometimes from our walking in Christ, 1 John 2:3, 4; 1 John 3:14 is a supernatural work, above the compass and reach of our free will, and is dispensed according to the spirations and stirrings of the free grace of God; and as the keeping of his commandments, actu primo, and in itself, giveth testimony that the soul is in Christ, and justified, even as the act of believing, in itself doth the same; yet that we, actu secundo, efficaciously know and feel that we are in Christ, from the irradiation and light of faith, and sincere walking with God, is not necessary, save only when the wind of the actual motion and flowing of the Spirit concur with these means; just as the gospel-promises of themselves are life and power, but they then only actually, actu secundo, animate and quicken withered souls, when the Lord is pleased to contribute his influence, in the shinings of his Spirit. Otherwise I may walk in darkness, yea, believe, pray, love, die for pain of love, and have no light of reflect knowledge and feeling that I am in Christ, Isa. 50:10. I may be sick of love for Christ, call, knock, pray, confer with the watchmen and daughters of Jerusalem, and be at a low ebb in my own sense; yea the Beloved may to my feeling and actual assurance have withdrawn himself, Cant. 3:1, 2, 3, 4, 5; Cant. 5:5, 6, 7, 8 and all my inherent evidences cannot quicken me in my tolerable assurance. 'Tis true, sanctification may be darkened, yea, and faith also, when there is nothing to the faith-failing and outer dying but this only of Christ the head, all the life of a saint retiring not to his faint heart, but to his strong head, I have prayed for you that your faith fail not: but the dark evening of David's, both faith and sanctification, and of Peter in his denying of his Master, and his judaizing, Gal. 2. When he and others, ver. 14. οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελιου, do crook and halt between grace and the law, as the people did between Jehovah and Baal; their profession of Jehovah and Christ's grace being long, and their practice short, and inclining too much to Baal, and salvation by the law: as halting is a walking with a long and a short leg, the body unevenly inclining to both sides of the way: this darkening (I say) was in the second acts of faith and sanctification; but life and sap was at the root of the oak-tree, when it was lopt, hewed, and by winter storms spoiled of the beauty of its leaves. We do not say, that sanctification doth at all times, actually bear witness, or alike sensibly, and convincingly, that the soul is justified, is in Christ; and there be degrees, and intermission, and sick days, both of faith and sanctification. But we say, roses and flowers have been ever since the creation, and shall be to the end of the world, because though they vanish in winter, yet in their causes they are as eternal as the earth; so is faith and the bloomings, and green blossomings of sanctification, always; but there is a summer when they cast forth their leaves and beauty.
阿瑟。7. 这也不是一个好理由；我发现罪恶、腐烂，以及应得的诅咒存在于我所有的成圣工作中；因此，为什么我要以它们作为确信的基础呢？但我必须在这里将基督纳入成圣中：因为如果这种工作不是以信心完成，不是对行动者的了解，它们就无法作证，只会对基督作出错误的证明；我们从未教导过，基督应该被排除在我们的成圣工作之外；但即使是信心本身，对安提法的人来说，也是平安的基础，根据这个理由，也必须被解雇。 因为基督的爱，我们的祈祷和谦卑，并不是正式的罪，只是伴随着罪存在；就像浑浊的水并不是正式的黏土和泥土，但混合在一起就成了黏土和泥泞；所以我们的信仰也是伴随着罪的；因为它经常是薄弱的，缺少许多层次，并且与罪混合在一起，所以与成圣的行为一样，它也应受到诅咒；但它能理解基督和他的义，因此它是我们确信的基础：如果通过理解，你的意思是带给你确定的知识和确信基督成为我的义；那么如果你否认这对成圣的行为也是成立的。因为，约翰一书 2:3.我们若遵守他的诫命，就知道我们认识他。第 5 节.凡遵守他道的，爱神之心在他里面实在是完全的：因此，（即通过遵守他的话，之前已经两次称为遵守他的诫命；和第 6 节行事如同他所行的：）因此（他说，）我们知道我们在他里面，就是在基督我们的施恩和义中；因此我们是通过遵守神的诫命而被称义的，因为通过这样我们理解并知道我们是被称义的。2. 但是，所有被证明为合理的人，必须完全确信自己的合理性，并且信仰本质上是对上帝在基督里对我的爱的确信和保证；这超出了我所能学到的信仰的本质，我相信它是一个可分离的结果。如果通过理解基督和他的义，是指依靠、信任和依赖基督得救，那么在这个意义上，承认信仰是我们确信自己在基督里的保证的基础是可以的；但是，信仰在反思的认识中总是产生确信，即信徒确实在基督里，这是不正确的：因为，我可能相信并被证明是合理的，但不知道；是的，我可能积极怀疑自己是否相信并被证明是合理的；就像成千上万的人有赦免，但没有平安和确信自己的赦免，他们相信基督和他的自由之爱，但没有感受到基督和他的自由之爱。 因为我们相信（a）我们自己的恩赐更为真实（因此我们对信仰和罪得赦免更为确信），胜过我们所能看见或感受的，这是神的安排，使我们的生命隐藏在基督里的神；因此，凭信而活的人的生命是隐藏的，并且在任何时候都超出感受的范围。2. 因为信仰是直接认识和依靠基督以获得宽恕的行为，是超出理性范围的圣灵工作；同样，我认识和感受到自己相信并在基督里的反思行为，有时源于信仰和圣灵的直接见证；有时源于我们在基督里行走，约翰一书 2:3,4；约翰一书 3:14，这是一种超自由意志范围和能力之上的超自然工作，根据上帝自由恩典的激励和激发来分配；遵守他的诫命，从本质上来说，证明灵魂在基督里，并且已经称义，就像信仰的行为本身一样；然而，我们在基督里的实际知觉和感受，来自于信仰的照耀和光明，以及与上帝真诚的行走，除非实际的圣灵运动和流动的风与这些手段相结合，否则并不是必要的；就像福音的应许本身就是生命和能力，但只有当主乐意贡献他的影响，以他的圣灵的照耀时，它们才能实际地使枯萎的灵魂复苏和活跃。 否则我可能在黑暗中行走，是的，相信，祈祷，爱，为爱的痛苦而死，却没有反映知识和感觉的光明，即我在基督里的感觉和实际保证，以赛亚书 50:10。我可能因为对基督的爱而生病，呼叫，敲门，祈祷，与耶路撒冷的守望者和女儿们商议，而在我自己的感觉中处于低潮；是的，我所感受到的爱人可能已经离开了我，雅歌 3:1, 2, 3, 4, 5；雅歌 5:5, 6, 7, 8，而我所有内在的证据都不能使我在我可以容忍的保证中复活。诚然，当信仰和圣化都没有什么能够使信仰衰退和外在死亡，只有基督作为头的时候，圣化可能会变暗，信仰也可能会变暗。圣徒的一切生命不是退缩到他虚弱的心灵，而是退缩到他坚强的头上，我已经为你祈祷，使你的信心不至于失败：但是大卫的黑暗的晚上，无论是信仰还是圣化，以及彼得在否认主和犹太化方面的黑暗晚上，加拉太书 2 章。当他和其他人，第 14 节。 他们在恩典和律法之间摇摆不定，就像人们在耶和华和巴力之间摇摆不定一样；他们对耶和华和基督的恩典的宣称很长，但实践很短，倾向于巴力和依靠律法得救。摇摆就像一条长腿和一条短腿一起走路，身体不平衡地倾向于道路的两边。这种黑暗（我说的是）出现在信仰和成圣的第二个阶段；但是，当橡树被砍伐、砍伐和冬季风暴破坏了它的叶子的美丽时，生命和汁液仍然存在于橡树的根部。我们并不是说，成圣总是在任何时候都能明确地证明，或者以同样明显和令人信服的方式，灵魂是被称义的，是在基督里的；信仰和成圣都有程度、间断和生病的日子。但是我们说，玫瑰和花朵从创造以来一直存在，将一直存在到世界的尽头，因为尽管它们在冬天消失了，但在它们的原因中，它们与大地一样永恒；信仰和成圣的花开和绿色的花朵也是如此；但是在夏天，它们会展开叶子和美丽。

Asser. 8. To press duties out of a principle of faith, is to press Christ upon souls; nor can the seeing of beams, and light in the air, or of wine-grapes on the tree, be a denying of the sun to be in the firmament, or of life and sap to be in the vine-tree: to see and feel in ourselves grapes, and fruits of righteousness, except we make the grace of Christ a bastard, and mis-father it, is no darkening of Christ, and free grace, 1 Cor. 15:9, 10.
亚谢尔。8. 凭信仰的原则来迫使履行职责，就是迫使基督进入灵魂；看到空中的光束和光亮，或者树上的葡萄，不意味着否认太阳在天空中，或者否认葡萄树中有生命和汁液；除非我们把基督的恩典变成私生子，并且误导它，否则在我们自己身上看到和感受到的葡萄和义的果实，并不会使基督和自由的恩典变暗，哥林多前书 15:9, 10。

Asser. 9. There is a great difficulty, yea, an impossibility, when the Lord hides himself, and goeth behind the mountain, to command the flowing and emanations of free-grace.
当主隐藏自己，走到山后，命令自由恩典的流动和发出，存在着巨大的困难，甚至是不可能的。

1. Because desertion were not desertion, if it were under the dominion of our free-will. For desertion, as a punishment of sin, cannot be in the free-will of him that is punished; every punishment, as such, is contrary to the will of the punished: and desertion, as an act of free dispensation for trial, must be a work of omnipotent dominion.
因为背弃并不是真正的背弃，如果它在我们的自由意志的支配下的话。因为作为一种罪恶的惩罚，背弃不能在受罚者的自由意志中存在；每一种惩罚，作为这样的，都与受罚者的意愿相反：而背弃，作为一种为试炼而自由施行的行为，必须是全能支配的工作。

2. As in works of nature and art, so is it here, that God may be seen in both; do not men sweat, till, sow much, and the sun and summer, and clouds, warm dews and rains smile upon corns and meadows, yet God steppeth in between the mouth of the husbandman and the sickle, and blasteth all; and the Lord takes away the physme, stay and staff of corn and grass; and there is bread enough, and yet famine and starving for hunger? Do not some rise early, and go late to bed, eat the bread of sorrow; yet the armed soldier of God, extreme poverty, breaketh in upon the house? Do not watchmen wake all the night, yet the city is surprised and taken in the dawning, because the Lord keepeth not the city? The Lord doth all this, to shew that he is the supreme and absolute Lord of all second causes. Why, but he hath as eminent and independent a Lordship in the acts of his free departure and returns, in the sense of his love. Hath not the King of saints a withdrawing room, and an hiding-place? Is not his presence and manifestations his own? The deserted soul prayeth, crieth, weepeth; the pastor speaketh with the tongue of the learned; the christian friend argueth, exhorteth; experience and the days of old come to mind; the promises convince, and speak home to the soul; the poor man remembereth God, and he is troubled; the church, and many churches pray, christians weep and pray; yet Christ is still absent; the man cannot have, from all these, one half smile from Christ's face; the vision will not speak one word of joy: all these can no more command a raging sea and stormy winds to be still, and create calmness in the soul, than a child is able to wheel about the third heavens, in a course contrary to its natural motion. Omnipotency is in this departure, God himself is in the dispensation, and absolute freedom of an independent dominion acteth in the Lord's covering of himself with a cloud, and putteth an iron cross-bar on the door of his pavilion; and can you stir omnipotency, and remove it? Think you, praying can charm and break independent dominion, working to shew itself as a dominion?
2. 正如自然和艺术作品中一样，在这里也可以看到上帝的存在；人们辛勤劳作，耕种，太阳和夏天，云彩，温暖的露水和雨水滋润着庄稼和草地，然而上帝却介入了农夫和镰刀之间，毁灭了一切；主席夺走了庄稼和草地的生命和支撑；虽然有足够的面包，却有饥荒和饥饿？有些人早起晚睡，吃着忧伤的面包；然而上帝的武装士兵，极端的贫困，闯入了这个家庭？有些人整夜守望，然而城市在黎明时分被突袭和攻占，因为上帝没有保护这座城市？上帝这样做是为了显示他是所有第二因素的至高和绝对主宰。为什么呢？因为他在自由离去和归来的行动中，以及他的爱的感知中，拥有同样卓越和独立的主权。圣徒之王难道没有一个退隐的房间和藏身之处吗？他的存在和显现不是属于他自己吗？ 被遗弃的灵魂祈祷、哭泣、流泪；牧师以博学之口言说；基督徒朋友争辩、劝诫；经历和古老的日子浮现在脑海中；应许使人信服，并直击灵魂；贫穷的人记起上帝，他感到困扰；教堂，以及许多教堂祈祷，基督徒哭泣祈祷；然而基督仍然不在；从所有这些中，这个人无法从基督的脸上得到一丝微笑；这个异象不会说出一句喜悦的话：所有这些都无法像一个孩子能够逆着自然的运动轨迹在第三天堂中转动一样，命令汹涌的海洋和暴风雨平静下来，创造内心的宁静。全能在这个离去中，上帝自己在这个安排中，独立统治的绝对自由在主用云彩遮盖自己，并在他的帐篷门上安上一根铁横杆；你能激起全能，将其移除吗？你认为祈祷能够迷住并打破独立统治，使其显示为一种统治吗？

3. The sense of Christ which is wanting in desertion, cannot be enforced by persuasion, no more than you can, by words, persuade the deaf to hear. Oratory cannot make the taste feel the sweetness of honey. There is a light that cometh from heaven, above the sun and moon; yea, above the gospel; and is not extracted or educed out of the potency of either the soul, nay nor of the gospel; (I conceive,) that bringeth forth, in act, the white stone, and the new name: and as nature and instincts natural perform their natural duties without any oratory, so as persuasion cannot make the fire to burn, nor the sun to shine, nor the bird to build its nest, nor the lamb to know its mother; nature doth all these: so neither doth the persuasion of Paul, preaching the gospel, Acts 26:28; Acts 16:14 the same thing, and every way the same work that the Lord doth, in persuading Japhet to dwell in the tents of Shem, Gen. 9:27. I could easily admit, that we are patients in receiving the predetermination active of the Holy Ghost in either believing, or in actual enlightning, and the actual witness-light by which Christ shineth in the heart for producing actual assurance; though in the same moment and order of time (not of nature) we be also agents.
3. 在荒凉中缺乏基督的感觉，无法通过劝说来强制，就像你无法用言语说服聋子听见一样。演讲不能让味觉感受到蜜糖的甜美。有一种来自天堂的光，超越太阳和月亮；是从灵魂的潜能中提取出来的，也不是从福音中提取出来的；（我认为，）它在行动中产生了白石和新名字：就像自然和本能自然地履行它们的职责一样，没有任何演讲，劝说不能让火燃烧，太阳发光，鸟儿筑巢，小羊认识它的母亲；自然完成了所有这些事情：同样，保罗传福音的劝说，使雅法得以住在闪的帐篷中，与主所做的事情完全相同，创世记 9:27。 我可以轻易承认，我们在接受圣灵的预定行动时，无论是在信仰上还是在实际的启示上，都是患者，以及基督在心中发光产生实际确信的实际见证之光；尽管在同一时刻和时间顺序中（而不是自然顺序），我们也是行动者。

Asser. 10. Though means must not be neglected, as praying and waiting on the watch-tower, for the breathings of renewed assurance; yet as touching the time, manner, way and measure of the speaking of the vision, God's absolute dominion is more to be respected here, than all the stirrings and motions of the under wheels of prayer, preaching, conference.
虽然不可忽视手段，如祈祷和守望塔上的等候，以获得更新的确信；然而，关于异象的说话的时间、方式、方式和程度，上帝的绝对统治在这里更应受到尊重，而不是所有祷告、传道、会议的激动和运动。

Asser. 11. The soul should be argued with, and convinced thus: why, will you not give Christ your good leave to tutor and guide you to heaven? he hath carried a world of saints over the same seas you are now in, and Christ paid the fare of the ship himself, not one of them are found dead on the shore; they were all as black and sun-burnt as you are, but they are now a fair and beautiful company, without spot before the throne, and clothed in white; they are now on the sunny side of the river, in the good land where glory groweth, far above sighing and jealousy. You are guilty of the breach of the privilege of Christ; 1. He is a free Prince, and his prerogative-royal is uncapable of failing against the fundamental laws of righteousness, in the measuring out either work or wages, grace, or glory. Matth. 20:13. Friend, I do thee no wrong: mine own is mine own.
阿瑟。11. 心灵应该被争论和说服，为什么你不愿意让基督来教导和引导你去天堂呢？他已经带领了许多圣徒渡过了你现在所处的同样的海洋，而且基督亲自支付了船费，他们中没有一个人被发现死在岸上；他们当时和你一样黑黑的，晒得像烧焦的，但现在他们成为了一个美丽无瑕的群体，站在宝座前，身穿白衣；他们现在在河的阳光一侧，生长着荣耀的美地，远离叹息和嫉妒。你违反了基督的特权；1. 他是一个自由的君主，他的王权特权不会违背正义的基本法律，无论是在分配工作还是工资、恩典或荣耀方面。马太福音 20:13. 朋友，我没有亏负你：我自己的是我的。

Object. O but he is sparing in his grace! his love visits are thin sown, as strawberries in the rock.
他的恩典是节约的！他的爱的访问稀少，就像岩石中的草莓。

Answ. I answer for him; 1. The quantity of grace is a branch of his freedom. 2. Why do you not complain of your sparing improving of two talents, rather than of his niggard giving of one only? He cannot sin against his liberty in his measuring out of grace; you cannot but sin in receiving. Never man, except the man Christ, durst, since the creation, (the holiest I we not except) face an account with God, for evangelic receipts; Christ to this day is behind with Moses, David, Isaiah, Jeremiah, Job, Peter, John, Paul, and all the saints, in the using of grace; they were below grace, and Christ was necessitate to write in the close of their counts, with a pen of grace, and ink of his blood, Friend, you owe me this, but I forgive you. They flew all up to heaven with millions of arrears, more than ever they wrought for: as some godly rich man may say, this poor man was indebted to me thousands, now he is dead in my debt, I forgive him, his grave is his acquittance; I have done with it. Christ upbraids you not with old debts, that would sink you; why cast ye up in his teeth his free gifts? 3. Think it mercy he made you not a gray stone, but a believing saint: and there is no imaginable comparison, between his free gifts, and your bad deserving.
答案。我替他回答；1. 恩典的数量是他自由的一部分。2. 你为什么不抱怨你节约使用两个才能的进步，而不是他吝啬地只给了一个？他在分配恩典时不能违背他的自由；你接受时却不得不犯罪。除了基督以外，从创造以来从未有人（即使是最圣洁的人，我们也不例外）敢与上帝对账，以获得福音的收入；直到今天，基督在使用恩典方面仍然落后于摩西、大卫、以赛亚、耶利米、约伯、彼得、约翰、保罗和所有圣徒；他们在恩典之下，基督被迫用恩典的笔和他的血墨写在他们的账目结尾处，朋友，你欠我这个，但我原谅你。他们都带着比他们工作所得更多的数百万欠款飞升到天堂；就像一些虔诚的富人可能会说，这个穷人欠我数千，现在他欠我债已经死了，我原谅他，他的坟墓就是他的债务凭证；我已经结束了。基督不会责备你旧债，那会使你沉沦；你为什么要把他的自由赠品抛在他的面前呢？3. 想想他让你成为一个有信仰的圣徒，而不是一块灰色的石头，这是他的怜悯。他的自由恩赐与你的罪恶行为无法比较。

2. The way of his going and coming should not be quarrelled. The Lord walketh here in a liberty of dispensation; a summer-sun is heritage to no land. It was not a blood of a daily temper that Paul was in, when he said, Rom. 8:38. For I am persuaded, that neither death, nor life, &c. shall be able to separate us from the love of God in Christ. It was a high and great feast, when Christ faith to his church, Cant. 5:1. I am come into my garden, my sister, my spouse; I have gathered my myrrh with my spice, I have eaten my honey-comb with my honey: eat, O friends, drink, yea drink abundantly, O Beloved. 'Tis true, he is always in his church, his garden, gathering lilies; but storms and showers often cover his garden.
他的行走方式不应引起争吵。主在这里以自由的分配行走；夏日的阳光并不属于任何一片土地。保罗说罗马书 8:38 时，并不是出于日常的情绪。因为我深信，无论是死亡、生命，还是其他的，都不能使我们与基督的爱分离。当基督对他的教会说歌罗西书 5:1 时，这是一个盛大的盛宴。我进入了我的园子，我的姐妹，我的新娘；我已经采集了没药和香料，我已经吃了我的蜂蜜和蜂巢：朋友们，请吃，请喝，亲爱的，请喝得饱足。的确，他总是在他的教会里，他的园子里，采集百合花；但风暴和雨水经常覆盖他的园子。

3. Were assurance always full moon, as Christ's faith in his saddest soul-trouble was bank-full sea, and full moon; and were our joy ever full, then should the saints heaven on earth, and their heaven above the visible heavens, differ in the accident of place, and happily, in some fewer degrees of glory; but there is a wisdom of God to be reverenced here. The saints in this life are narrow vessels; and such old bottles could not contain the new wine that Christ drinketh with his in his Father's kingdom. Mat. 17. When the disciples see the glory of Christ in the mount, Peter faith, v. 4. Lord, it is good for us to be here: but when that glory cometh nearer to them, and a cloud overshadows them, Luke 9:34 and they hear the voice of God speak out of the cloud, Mark 9:7. They fell down on their face, Mat. 17:6. καὶ ἐφοβήθησαν σφόδρα, They were sore afraid: Why afraid? because of the exceeding glory, which they testified was good, but knew not what they said. We know not that this joy is unspeakable. We rejoice, χαρᾶ ἀνεκλαλήτῳ, with joy that no man can relate: how then can a man contain it? I may speak of a thousand millions of things more excellent and glorious than I can feel. Should God pour in as much of Christ in us in this life, as we would in our private wisdom or folly desire, the vessel would break, and the wine run out: we must cry sometimes, Lord, hold thy hand. We are as unable to bear the joys of heaven in this life, as to endure the pains of hell. Every drop of Christ's honey-comb is a talent weight; and the fulness of it must be reserved, till we be enlarged vessels, fitted for glory.
3. 如果保证总是满月，就像基督对他最悲伤的灵魂困扰的信仰是满满的海洋和满月一样；如果我们的喜悦永远充盈，那么圣徒们在地上就会成为天堂，他们在可见的天堂之上的天堂，只是在地点上有所不同，并且幸运地在一些较少的荣耀程度上有所不同；但是这里有一种要敬畏的神的智慧。在这个生命中的圣徒是狭窄的容器；这样的旧瓶子无法容纳基督在他父的国度里与他的人一起饮用的新酒。马太福音 17 章。当门徒们在山上看到基督的荣耀时，彼得说，第 4 节：“主啊，我们在这里是好的。”但是当那荣耀离他们更近，一片云彩笼罩着他们，路加福音 9:34，他们听到神的声音从云中说话，马可福音 9:7。他们俯伏在地，马太福音 17:6。他们非常害怕：为什么害怕？因为那超乎寻常的荣耀，他们证明是好的，但不知道他们在说什么。我们不知道这种喜悦是无法言喻的。我们以无法言喻的喜悦欢欣鼓舞：那么一个人怎么能够包容它呢？我可以谈论一千万亿比我能够感受到的更卓越和辉煌的事物。 如果上帝在我们生命中倾注与我们私人的智慧或愚蠢所期望的一样多的基督，容器会破裂，酒会流出：我们有时必须呼喊，主啊，请收回你的手。我们无法在这个生命中承受天堂的喜乐，就像无法忍受地狱的痛苦一样。基督的每一滴蜂蜜都是一份重量的天赋；它的丰满必须保留，直到我们成为被扩大的容器，适合荣耀。

Asser. 12. We do not consider, that Christ absent hath stronger impulsions of love, than when present in sense and full assurance; as is clear in that large song of the high praises of Christ, which is uttered by the church, Cant. 5 when he had withdrawn himself, ver. 6 and she was sick of love for him, ver. 9, 10, 11, 12, 13, 14, 15, 16. (2.) There is a sort of heavenly antiperistasis, a desire of him kindled, through occasions of absence; as we are hottest in seeking after precious things, when they are absent, and farthest from our enjoying. Absence sets on fire love. The impression of his kissing, embracing, lovely and patient knocking, Open to me, my sister, my love, my dove; the print of his footsteps, the remnants of the smell of his precious ointments, his shadow when he goeth out at the doors, are coals to burn the soul, Psal. 63:6. When I remember thee upon my bed, and meditate on thee in the night-watches. I cannot sleep for the love of Christ, in the night. What follows? Ver. 8. My soul follows hard, cleaveth strong after thee. Psal. 77:3. I remembered God, and was troubled; rather, I remembered God, and rejoiced: but the memory of old love, and of absent and withdrawn consolations, breaks the heart. How do some weep, and cast aside their harps, when they remember the seven-year-old embracements of Christ, and Christ's virgin love, and Sion-sweet songs in the days of their youth? Cant. 5 when the church rose, but after the time, to open so Christ, when he was gone, and had withdrawn himself, Ver. 5. Mine hands (faith the church) dropped with myrrh, and my fingers with sweet smelling myrrh upon the handles of the bar. Then her love to Christ was strongest, her bowels moved; the smell of his love, like sweet-smelling myrrh, was mighty rank, and piercing.
阿萨。12.我们并不认为，基督的离去比他亲自在场时更有强烈的爱的冲动，正如教会在《雅歌》5 中对基督的高赞歌所表达的那样，当他离开时，她因为对他的爱而生病，（2）有一种天上的反作用，一种因缺席而引发的对他的渴望；当我们追求珍贵的事物时，当它们不在身边，离我们最远时，我们最热衷。离别点燃了爱火。他亲吻、拥抱、可爱和耐心的敲门的印象，“我的姐妹，我的爱人，我的鸽子，给我开门”，他的脚步印记，他宝贵香膏的余味，他走出门时的影子，都是燃烧灵魂的煤炭，诗篇 63:6。当我在床上想起你，在夜间默想你时，我因基督的爱而无法入睡。接下来呢？第 8 节。我的灵魂紧紧追随，紧紧追随着你。诗篇 77:3。 我记起了上帝，心中不安；更确切地说，我记起了上帝，心中欢喜：但是对旧爱和缺席的安慰的记忆，却伤透了心。有些人当他们记起基督七岁的拥抱，基督的贞洁之爱，以及在青春时代的锡安甜美的歌声时，会哭泣并放下他们的琴。当教会起来，但在那时，为了打开基督，当他离去并且自己退隐时，第五章。我的手（教会说）滴着没药，我的手指在门闩上滴着香甜的没药。那时她对基督的爱最强烈，她的肠子动了；他的爱的气味，像香甜的没药，非常浓烈而刺鼻。

Asser. 13. Why, but then, when the wheels are on moving, and the longing after Christ awaked, and on foot, we should pray Christ home again, and love him into his own house, and sigh him out of his place from beyond the mountain into the soul again; as the spouse doth, Cant. 3:1, 2, 3, 4, 5. If ever he be found, when he is sought, it will be now, though time and manner of returning be his own.
亚谢。13. 为什么，但是当车轮开始转动，对基督的渴望被唤醒时，我们应该祈祷基督回家，并将他爱进他自己的家，将他从山的那边的地方叹息着带回灵魂中；就像新娘所做的那样，雅歌 3:1, 2, 3, 4, 5。如果他被寻找时被找到，那将是现在，尽管回归的时间和方式是他自己决定的。

Asser. 14. Nor are we to believe that Christ's love is coy or humorous in absenting himself, or that he is lordly, high, difficil, inexorable, in letting out the sense, the assurance of his love, or his presence; as we dream a thousand false opinions of Christ under absence, nor do we consider that security and indulgence to our lusts loses Christ; and therefore 'tis just, that as we sin in roses, we should sorrow in thorns.
我们不应该相信基督的爱在他缺席时是羞怯或幽默的，也不应该认为他是高高在上、难以接近、冷酷无情的，他不愿意表达他的爱或他的存在。我们在基督缺席时会有许多错误的观点，我们没有考虑到安逸和放纵我们的欲望会失去基督；因此，我们犯罪时应该感到痛苦。

Asser. 15. If the Lord's hiding himself, be not formally an act of grace, yet intentionally on God's part, it is; as at his return again, he cometh with two heavens, and the gold chain sodered is strongest in that link which was broken; and the result of Christ's return to his garden, Cant. 5:1 is a feast of honey and milk, and refined wines: when he is returned, then his spikenard, his perfume, his myrrh, aloes and cassia, casteth a smell even up to heaven. In the falls of the saints, this is seen; David after his fall hearing mercy, feeling God had healed his bones, that were broken, Psal. 51 there is more of God's praises within him than he can vent, he prayeth God would broach the vessel, that the new wine may come out, ver. 15. O Lord, open thou my lips, that my mouth may shew forth thy praise: and after the meeting of the Lord and the forlorn son, beside the poor son's expression, full of sense: consider how much sense and joy is in the father; it is a parable, yet it faith much of God, Luke 15:20. And when he was yet a great way off, his father saw him. Christ the Father of age or eternity [Abi gnad] Isa. 9:6 knoweth a friend afar off, and his heart kindles and grows warm when he sees him. Were he thousands and millions of miles from God, yet aiming to come, he sees him, and had compassion; he sees with moved bowels, and ran, how swift is Christ's love! and fell on his neck and kissed him. O what expression of tenderness! and to all these, is added a new robe, and a ring for ornament, and a feast, the fat calf is killed, and the Lord sings, and dances, ver. 23, 24, 25, Peter's denial of Christ, brought him to weeping, flowing from the Spirit of grace poured on David's house, Zech. 12:10. And Peter had the more grace, that he losed grace for a time. As after drawing blood and cutting a vein, more cometh in the place; and after a great fever and decay of strength, in a recovery, nature repaireth itself more copiously. And often in our sad troubles, we have that complaint of God, which he rebuketh his people for; Isa. 40:27. Why sayst thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from God? that is, the Lord takes no notice of my affliction, and he forgets to right me, as if I were hid out of his sight: and David, Psal. 31:22. I said in my haste, I am cut off from before thine eyes. 'Tis not unlike a word which Cain spake, with a far other mind, Gen. 4:14. From thy face shall I be hid. But this is, 1. To judge God to be faint and weak, as if he could do no more, but were expiring, Isa. 40 ver. 28. He will be both weak and wearied, if he forget his own; and our darkness cannot rob the Lord of light, and infinite knowledge; he cannot forget his office as Redeemer. God is not like the stork, that leaves her eggs in the sand, and forgets that they may be crushed and broken. When Christ goes away, he leaves his heart and love behind in the soul till he return again himself; if the young creation be in the soul, he must come back to his nest, to warm with his wings the young tender birth.
阿撒尔书 15。 如果主的隐匿不是正式的恩典行为，但是神有意这样做，那么就是恩典的表现；因为在他再次归来时，他带来了两个天堂，用金链连接的最强固的是那个被断裂的环节；基督重返他的花园，雅歌 5:1 所描述的结果是蜜、奶和精炼的酒的盛宴：当他归来时，他的没药、香水、肉桂、芳香和没药的香气甚至蔓延到了天上。在圣徒的跌倒中，这一切都被看到了；大卫在跌倒后听到了怜悯的声音，感觉上帝治愈了他那被摔断的骨头，诗篇 51 中他心中充满了上帝的赞美，他祷告上帝打开容器，让新酒涌出来，15 节说：“主啊，求你开我的嘴，使我的口传扬你的赞美。”在主和那个可怜儿子相遇之后，除了可怜儿子充满感觉的表情之外，请考虑父亲中有多少感觉和喜悦；这是一个寓言，但它表达了上帝的大能，路加福音 15:20。他离远处还很远，他的父亲就看见了他。基督是永恒的父亲或永恒的存在[阿比格纳德]以赛亚书。 9:6 知道一个远方的朋友，当他看到他时，他的心会燃烧并变得温暖。即使他离上帝有千里万里远，但他仍然努力接近上帝，他看到了他，并怜悯他；他用动情的肠子看到了他，并且跑了起来，基督的爱是多么迅速！他扑到他的脖子上亲吻了他。哦，多么温柔的表达！此外，还有一件新的长袍，一枚戒指作为装饰，还有一顿盛宴，肥牛被宰杀，主唱歌，跳舞，见 23、24、25 节。彼得对基督的否认使他流泪，这是出于大卫家中蒙恩的灵，亚 12:10。彼得之所以更加蒙恩，是因为他暂时失去了恩典。就像抽血和切开静脉后，更多的血液会进入；在高烧和体力衰退之后，康复时，自然会更加充盈。在我们悲伤的困境中，我们经常有上帝的抱怨，他因此责备他的子民；赛 40:27。雅各啊，你为什么说，以色列啊，你为什么说，我的道路在耶和华面前隐藏，我的冤屈在我神面前过去了？也就是说，主对我的苦难不予理会，他忘记了为我伸冤，好像我被他遗忘了一样；大卫也是如此，诗 31:22。 我匆忙地说，我已被你的眼前割断。这与该隐说的话不同，他的心思完全不同，创世纪 4:14。我将被你的面容所隐藏。但这是，1. 将上帝判断为虚弱和无力，好像他不能再做更多，好像他正在消亡，以赛亚书 40 章 28 节。如果他忘记自己，他将变得虚弱和疲倦；我们的黑暗不能剥夺上帝的光明和无限知识；他不能忘记自己作为救赎主的职责。上帝不像鹳鸟，把她的蛋留在沙子里，忘记它们可能被压碎和打破。当基督离开时，他将他的心和爱留在灵魂中，直到他再次回来；如果年轻的创造在灵魂中，他必须回到他的巢中，用他的翅膀温暖幼小的生命。

Asser. 16. Nor is Christ so far departed at any time, but you may know the soul he hath been in, yea he stands at the side of the sick-bed, weeping for his pained child; yea your groans pierceth his bowels, Jer. 31:20. For since I spoke against him (saith the Lord) I do earnestly remember him; 'tis not the less true, that the head of a swooning son, lieth in the bosom, and the two arms of Christ; that the weak man believeth, that he is utterly gone away.
16.基督从未远离，你可以知道他曾经在的灵魂，是的，他站在病床旁边，为他痛苦的孩子哭泣；是的，你的呻吟刺痛了他的肠子，耶利米书 31:20。因为自从我反对他（耶和华说），我真诚地记忆他；虽然虚弱的人相信他已经完全离开，但这并不是不真实的，一个昏厥的儿子的头躺在基督的怀里，他的两只手臂。

Asser. 17. Nor will Christ reckon in a more legal way, for the slips, misjudgings, and love-rovings of a spiritual distemper, than a father can whip his child with a rod, because he misknoweth his father, and uttereth words of folly in the height of a fever. Christ must pardon the fancy, and sins of sick love; the errors of the love of Christ, are almost innocent crimes, though unbelief make love-lies of Jesus Christ. There be some over-lovings, as it were, that foams out rash and hasty jealousies of Christ, when acts of fiery and flaming desires do outrun acts of faith; as hunger hath no reason; so the inundations and swellings of the love of Christ, flow over their banks, that we so strongly desire the Lord to return, that we believe he will never return.
17.基督也不会以更加法律化的方式来计算属灵失调的过失、错误判断和爱情的背离，就像一个父亲用棍子打他的孩子一样，因为孩子不了解他的父亲，在发烧的时候说出愚蠢的话。基督必须宽恕幻想和病态爱情的罪过；基督的爱情错误几乎是无辜的罪行，尽管不信仰使我们对耶稣基督说谎。有些过于热爱的行为，像是冲动和匆忙的嫉妒基督，当炽热和燃烧的欲望的行为超过了信仰的行为时；就像饥饿没有理智一样；所以基督的爱情的泛滥和涨潮，超出了它们的界限，我们如此强烈地渴望主回来，以至于我们相信他永远不会回来。

Asser. 18. Though hid jewels be no jewels, a losed Christ no Christ, to sense; yet is there an invisible, and an undiscerned instinct of heaven, that hindered the soul to give Christ over.
阿瑟。18. 尽管隐藏的珠宝并非真正的珠宝，一个迷失的基督并非真正的基督，对感官来说；然而，有一种看不见、无法辨别的天国本能阻止了灵魂放弃基督。

Shall we, upon all this, extend all these spiritual considerations to all men, whether they be in Christ, or not? Some* teach us this, as the great gospel-secret concerning faith; "That none ought to question, whether they believe God to be their Father, Christ their Redeemer, or no; but are to believe, till they be persuaded, that they do believe, and feel more and more of the truth of their faith, or belief; righteousness being revealed from faith to faith: the first ground of this is, Christ's command to believe; now commands of this nature are to be obeyed, not disputed."
在这一切之上，我们是否应该将所有这些属灵的考虑扩展到所有人身上，无论他们是否在基督里？有些人教导我们这一点，作为关于信仰的伟大福音秘密：“没有人应该质疑自己是否相信上帝是他们的父亲，基督是他们的救赎主，而是应该相信，直到他们被说服相信，并且越来越感受到他们信仰或信念的真理；因为义从信而显现：这一切的根源是基督的命令去相信；现在，这样的命令是要服从的，而不是争论的。”

But this is so far from being a gospel-secret, that it is not a gospel-truth; and sends poor souls to seek honey in a nest of wasps, the path-way to presumption. For tho' these who truly believe, ought not to doubt of their belief, yet these who have lamps of faith, and no oil, ought to question, whether there be oil in their lamps or no, and true faith with their profession; else the foolish virgins were not far out, who never questioned their faith, till it was out of time to buy oil; and that these virgins should believe, they had oil in their lamps, when they had none, till they should be persuaded, that empty lamps were full lamps, and a bastard faith true faith, were to oblige them to feed upon the east-wind, till there should be a faith produced in the imagination, that the east is the west. 2. All the scriptures that charge us to try ourselves, 1 Cor. 11:28. To examine ourselves whether we be in the faith, and to know ourselves, that Jesus Christ is in us, except we be reprobates, 2 Cor. 13:5. and to know the things that are freely given us of God, 1 Cor. 2:12 and so to know our faith, Phil. 1:29 do evince that we are to try, and so far to question, whether we believe or not; as multitudes are obliged to acknowledge their faith is but fancy, and that there is a thing like faith, which is nothing such; and that we are not to deceive ourselves with a vain presumption, which looketh like faith, and is no faith. And, James 2 many who believe there is a God, and imagine they have faith, being void of good works, and of love, in which the life and efficacy of faith is much seen, have no more faith than devils have, ver. 18, 19, 20. (2.) It is true, that we are to believe on the name of his Son Jesus Christ, without any disputing concerning the equity of the command of believing, or of our obligation to believe; for both are most just: and to dispute the holy and just will of God, is to oppose our carnal reason to the wisdom of God; but we are not, because we cannot dispute the holy command of God, nor to reason our duty, not to examine, whether that which we conceive, we do as a duty, be a bastard and false conception, or a true and genuine duty; nor, because I may not reason the precept of believing, given by Jesus Christ, am I therefore to believe, in any order that I please, and to come to Christ, whether I be weary and laden with sin, or not weary and laden. Christ commandeth me to believe; ergo, remaining in my wickedness, regarding iniquity in my heart, without despairing of salvation in myself, I am to believe: I shall deny this consequence. It is all one, as if Antinomians would argue thus; all within the visible church are obliged to believe and rest on Christ for salvation; whether they be the elect or reprobate; whether their whorish heart be broken with the sense of sin, or whole: ergo, they are obliged to presume, or to rest on Christ their righteousness, whether they distrust their own, or not.
但这与福音的秘密相去甚远，它并不是福音的真理；它让可怜的灵魂去寻找蜂窝里的蜜，这是通往傲慢的道路。因为虽然那些真正相信的人不应该怀疑他们的信仰，但那些有信仰却没有油的人应该质疑他们的灯里是否有油，以及他们的信仰是否真实；否则愚蠢的童女们就不会远离，直到买油的时候才开始质疑他们的信仰；而这些童女应该相信，他们的灯里有油，即使他们没有，直到他们被说服，空灯是满灯，假信仰是真信仰，才会迫使他们吃东风，直到他们产生一种想象中的信仰，即东方是西方。2. 所有嘱咐我们自我检验的经文，如哥林多前书 11:28，要自己省察，看自己是否在信仰中，要认识自己，耶稣基督是否在我们里面，除非我们是弃绝的人，哥林多后书 13:5，要认识神所赐给我们的恩赐，哥林多前书 2:12，以及要认识我们的信仰，腓立比书 1:29 明显表明我们要尝试并在多大程度上质疑我们是否相信；因为许多人被迫承认他们的信念只是幻想，而信仰实际上是一种虚幻的东西；我们不应该用看似信仰的虚假假设来欺骗自己，这并不是真正的信仰。雅各书 2 中，许多相信有上帝存在并认为自己有信仰的人，却缺乏善行和爱，而信仰的生命和效力很大程度上体现在善行和爱中，所以他们的信仰并不比恶魔多，见经文 18、19、20。确实，我们要相信他儿子耶稣基督的名字，不对相信的命令的公正性或我们相信的义务进行争论；因为这两者都是最公正的：而争论神圣和公正的上帝的旨意，就是将我们的肉体理性对抗上帝的智慧；但我们不能争论神圣的上帝的命令，也不能推理我们的责任，不能检验我们所认为的义务是否是一个私生子和虚假的概念，还是一个真正的和真实的义务；也不能因为我不能推理耶稣基督所给出的相信的规定，就可以按照我自己的意愿相信，并且无论我是否疲惫和负担沉重，都可以来到基督面前。基督命令我相信；因此，在我邪恶中，心中怀有罪孽，没有对自己的救恩绝望的情况下，我应该相信：我将否认这个推论。 这是一样的，就好像 Antinomians 会这样争论：所有在可见教会中的人都有责任相信并依靠基督得救；无论他们是选民还是被拒绝的人；无论他们的淫乱的心是否因为罪感而破碎，还是完整：因此，他们有责任假设或依靠基督的义，无论他们是否不信任自己的义。

†Object. 2. "We find not any, in the whole course of Christ's preaching, or the disciples, that asked the question, whether they believed or not; or whether their faith were true faith or no. It were a disparagement to the Lord of the feast, to ask, whether his dainties were real or delusions.—The way to be sure of the truth of good things, is tasting and feeling: Eat, O friends, drink, yea drink abundantly, O Beloved."
"我们在基督的传道过程中，或者门徒中找不到任何一个人问过这个问题，即他们是否相信，或者他们的信仰是否真实。问这个问题会贬低宴会的主人，就好像在问他的美食是真实的还是幻觉一样。确保好事物的真实性的方法是品尝和感受：朋友们，请吃，请喝，甚至请大量地喝吧，亲爱的人。"

Answ. This reason would infer, that there is not a saint on earth capable of such a sin, as to doubt whether they believe or not; because we read not of it in any of the hearers of Christ, or the apostles: this is a bad consequence, except you say, all the various conditions of troubled consciences are set down in particular examples, in the New Testament; which is contrary to all experiences of the saints. 2. It is one thing to doubt of the truth of the promises, and another thing to doubt whether my apprehension of the promise be true or false: the latter is not always sin; for it may be my apprehension of the truth of the promises be beside the line, and off the way; and then I question not Christ's dainties (which to do, were unbelief) but my own deluded fancy, which may appear to be faith, and is nothing else; the former is indeed unbelief, not the latter. 3. 'Tis true, tasting makes sure the truth of the Lord's good things, that are inclosed in the promises; but then, an unconverted sinner, who is void of spiritual senses, cannot be the beloved, nor the friend that Christ speaketh to, Cant. 5:1. We do not say, a believer ought to doubt, whether he hath true faith or no: but because the command of believing obligeth the non-converted, as well as the converted, shall the natural man eat as a friend and a beloved, he remaining in nature, and not yet converted, and this man in nature ought not to doubt whether his fancy be faith or not, but he is obliged to believe, that is, to imagine that his fancy is faith? 4. I see not how, if the faith of the saints be tried as gold in the fire, they may not through the prevalency of temptation be shaken in their faith, as Peter was, when he denied his Saviour; and Paul, who 2 Cor. 1:8 was pressed out of measure, above strength, despaired of life, had the sentence of death, 2 Cor. 7:5. was troubled on every side, fightings without, and fears within: and the sons of God, who may sear that they have received the spirit of bondage to fear again, opposite to the spirit of adoption, Rom. 8:15 but that they may faint in their tribulations, Eph. 3:13 and may be surprised with fear, which hath torment, and must be cast out, 1 John 4:18. and may be ready to faint and die, Rev. 3:2 and turn lukewarm, be wretched, miserable, poor, blind, naked, and yet believe the contrary of themselves, Rev. 3:16, 17. All these may come, and often do come to that low condition of spirit, after justification, as to say and think that all men are liars; their faith is no faith; that they are forsaken of God, to their own sense, and cast out of his sight, and question whether they ever did believe, or no: and why would the apostle say, patience bringeth forth experience, and experience hope, and hope maketh not ashamed, Rom. 5:4 if experience that ever God loved me, or that ever I believed, to my present sense, cannot be removed? But this is but the doctrine of (a) Familists, who teach, "That after the revelation of the Spirit, neither devil nor sin can make the soul to doubt. And, (b) to question whether God be my dear Father, after, or upon the committing of some heinous sins, (as murder, incest, &c.) doth prove a man to be in the covenant of works." Do not they then teach us a way of despairing, who say, "That (c) we find not in the whole course of Christ's preaching, or the disciples, that any asked the question, whether they believed, or no; whether their faith, were true faith, or no?" What then shall thousands of smoking flaxes and weak reeds do, who often ask this question, and say and think, Ah, I have no faith; my faith is but counterfeit metal? And then, by this doctrine of despair, believers ought to conclude, I am not under grace, but under the law, and a covenant of works, and so not in Christ; yea, whatever lustres were in me before, I am in no condition of any we read of in the New Testament, who were hearers of Christ and the apostles; for Libertines, never true believers, doubted whether their faith was true, or not.
答案。这个理由可以推断，地球上没有一个圣人能够犯下这样的罪，怀疑自己是否相信;因为我们在基督的听众或使徒中没有读到这样的情况:这是一个错误的推论，除非你说，在新约中特别的例子中列举了困扰良心的各种情况;这与圣徒的所有经历相矛盾。2.怀疑应许的真实性是一回事，怀疑我对应许的理解是真是假是另一回事:后者并不总是罪过;因为我的对应许真实性的理解可能偏离了正确的方向，偏离了正确的道路;然后我不怀疑基督的美食(怀疑基督的美食是不信仰)，而是怀疑自己被欺骗的幻想，它可能看起来像信仰，但实际上不是;前者确实是不信仰，而不是后者。3.的确，品尝可以确保包含在应许中的主的美好事物的真实性;但是，一个未得救的罪人，缺乏属灵的感官，不能成为基督所说的所爱的人，也不能成为他所说的朋友，雅歌 5:1。 我们并不说，一个信徒应该怀疑自己是否拥有真正的信仰：但是因为信仰的命令适用于未被转化的人和已被转化的人，所以自然人是否像朋友和至爱一样进食，他仍然处于自然状态，尚未被转化，这个人在自然状态下不应该怀疑他的幻想是否是信仰，而是被迫相信，也就是想象他的幻想是信仰吗？4. 我看不出来，如果圣徒的信仰像金子一样在火中被试验，他们可能不会因为诱惑的强大而动摇他们的信仰，就像彼得否认救主时一样；保罗在 2 哥林多书 1:8 中被压得过度，超过了自己的力量，绝望到了死亡的判决，2 哥林多书 7:5 中四面受困，外有争斗，内有恐惧；神的儿子们可能害怕他们已经接受了恐惧的奴役的灵，与领养的灵相对立，罗马书 8:15，但他们可能在患难中昏倒，以弗所书 3:13，并可能被恐惧所困扰，这是一种折磨，必须被驱逐，约翰一书 4:18，并可能准备昏倒和死亡，启示录 3:2 并变得温吞，可怜、悲惨、贫穷、瞎眼、赤身裸体，然而相信与自己相反的事情，启示录 3:16, 17。所有这些都可能发生，也经常发生在称义之后的灵性低谷中，他们说和想所有人都是说谎的；他们的信仰不是真正的信仰；他们感到上帝已经离弃了他们，他们被抛弃在他的眼前，并质疑自己是否曾经相信过。为什么使徒会说，忍耐产生经验，经验产生盼望，盼望不会叫人蒙羞，罗马书 5:4，如果我现在的感觉中，体验到上帝曾经爱过我，或者我曾经相信过，是无法改变的呢？但这只是（a）家族主义者的教义，他们教导说，“在灵性启示之后，无论是魔鬼还是罪恶都不能使灵魂怀疑。而且，（b）在犯下一些严重的罪行（如谋杀、乱伦等）之后，质疑上帝是否是我的亲父，证明一个人处在行为契约中。他们难道不是教我们绝望的方法吗？他们说：“在基督的传道或门徒的整个过程中，没有人问过这个问题，他们是否相信，他们的信仰是否真实？”那么，成千上万的冒烟的亚麻花和脆弱的芦苇会怎么办呢？他们经常问这个问题，并说和想，啊，我没有信仰；我的信仰只是假冒的金属？然后，根据这种绝望的教义，信徒应该得出结论，我不在恩典之下，而是在律法和行为契约之下，所以不在基督里；是的，无论我以前有多么光辉，我都不处于新约中我们所读到的任何人的状态，他们是基督和使徒的听众；因为自由派从来没有真正的信徒，他们怀疑他们的信仰是否真实。

*Object. 3. 'For any to doubt whether they believed or no, is a question, that Christ only can satisfy, who is the author and finisher of our faith. Who can more properly shew one that he sees, than the light which enlightens him?
任何人对自己是否相信的怀疑，这是一个只有基督才能满足的问题，他是我们信仰的创始人和完成者。谁能比照亮他的光更恰当地向一个人展示他所看到的呢？

Answ. Christ solves not questions that no man ever made: S. thinks, that believers never doubt, whether their faith be true faith, or not; which is a strong way of believing: and those must be so strong in the faith, who doubt not of this, as they are above all temptation. But this will be found against the experience of all believers. It is most true, none can work faith, but the only Creator and author of faith; but will the author hence infer, no man, the most wicked, or any that ever heard Christ or his apostles preach, doubted of their faith? 2. The sun, with all its light, cannot persuade a blind man who seeth not, that he seeth; believers often think they see, when they see not; and think they are blind, when they see; as experience and scripture, Rev. 3:16, 17; John 9:38, 39 teach us.
答案：基督不解决从未有人提出的问题：S.认为，信徒从不怀疑他们的信仰是否真实；这是一种坚定的信仰方式：那些不怀疑这一点的人在信仰上必须非常坚定，因为他们超越了一切诱惑。但这与所有信徒的经验相悖。最真实的是，除了唯一的创造者和信仰的创始人之外，没有人能产生信仰；但是，作者是否会由此推断出，最邪恶的人，或者任何听过基督或他的使徒传道的人，都没有怀疑过他们的信仰？2.太阳及其所有的光芒都无法说服一个看不见的盲人相信他看见了；信徒经常认为他们看见了，实际上他们并没有；而且他们认为自己是盲人，实际上他们是有眼睛的；正如经验和经文所示，启示录 3:16,17；约翰福音 9:38,39。

†Object. 4. 'Faith is truly and simply this, a being persuaded more or less of Christ's love: and therefore it is called a believing with the heart. Now, what infallible sign is there to persuade any that they are persuaded, when themselves question the truth of their persuasion? God only shall persuade Japhet. Who can more principally, and with clearer satisfaction, persuade the spouse, of the good will of him she loves, but himself? Can all the love-tokens, or testimonial rings and bracelets? They may concur and help in the manifestation, but it is the voice of the beloved, that doth the turn: my beloved spake and said unto me, Rise, my love, my fair one; faith the spouse.'
†物体。4. “信仰实际上就是对基督的爱更或少的确信，因此它被称为心灵的信仰。现在，当自己对自己的确信的真实性产生质疑时，有什么不可辜负的迹象可以说服任何人他们确信了什么呢？只有上帝能说服雅弗。谁能比他自己更主要、更清楚地说服所爱之人的善意呢？所有的爱的象征物、证明性的戒指和手镯能做的只是协助展示，但真正起作用的是所爱之人的声音：我的所爱说话对我说，起来吧，我的爱人，我的美人；配偶说。”

Answ. 1. Faith may be a persuasion in some sense, but that it is a persuasion, that my faith or persuasion is true, not counterfeit, and so formally, is utterly denied. How many believe and love Christ with the heart, who are not persuaded that they do so, yea, much doubt, whether they believe with the heart, and would give a world to know (if it were possible) that they truly love God? No divine, who knoweth that a direct act of faith, and to believe, is, when there is no reflex act, can deny this. 2. Arguments or signs, inaccurate speech, are not called infallible, actu secundo; the word of God is in itself infallible, actu primo: but to Aristotle, this, In the beginning God created the heaven and the earth, is not infallible, actu secundo: nor are the promises, He that believeth shall be saved; knock, and it shall be opened; he that overcometh, shall inherit all things; actu secundo; to a believer, who, under a distemper, doth doubt of them, infallible. So, The love of the brethren, 1 John 3:16. The keeping of the commandments, and the word of Jesus, is infallible in itself. That I know Christ savingly, and that he dwelleth in me, 1 John 2 v. 3, 5 but that it infallibly concludeth so to me, actu secundo, is not sure, except the wind blow fair from heaven, and the Spirit act in me. So, the love-tokens and testimonial rings and bracelets of the husband, my love to the saints, my keeping of his word, my holy walking in Christ, being the works of the Spirit, which dwelt in Jesus Christ, are actu primo, in themselves, as infallible signs of the Bridegroom's love to me; as the Beloved's word, who spake and said, arise, my love: and if the spirations and breathings of the Spirit go not along, both the voice and the love-bracelets (for Christ is no more counterfeit in his love-tokens, than in his word, when he speaks as a husband) are alike ineffectual to persuade the soul. I see no reason to call the works of sanctification inferior helps in the manifestation, more than the voice of the Beloved; for both, without the Spirit, are equally ineffectual; and if the Spirit breathe and move with them, both are effectual, & actu primo, & secundo, and they infallibly persuade. It is then a weak argument, none can simply persuade Japhet but God; ergo, the word of the Bridegroom can only infallibly persuade: or, therefore love-bracelets cannot infallibly persuade: for, the word not quickened by the Spirit of Jesus, cannot simply persuade; and the Lord's persuading of Japhet, is the Lord's work of converting Japhet, not his enlightening of Japhet, to know his faith to be true faith. Hence, for that which infallibly persuadeth us, I say,
答案 1：信仰可能在某种意义上是一种说服力，但它是一种说服力，即我的信仰或说服力是真实的，不是伪造的，因此正式地被否认。有多少人相信并且用心爱基督，但他们并不相信自己这样做，甚至怀疑自己是否真正用心相信上帝，并且愿意付出一切去了解（如果可能的话），他们是否真正爱上帝？任何了解到直接信仰行为和相信行为时没有反射行为的神学家都不能否认这一点。答案 2：不准确的言辞或迹象不被称为绝对可靠，从第二个角度来看；上帝的话语本身是绝对可靠的，从第一个角度来看；但对亚里士多德来说，创造天地的上帝的话语“起初，上帝创造了天地”从第二个角度来看并不是绝对可靠的；对于一个在困扰中怀疑它们的信徒来说，像“相信的人必得救”、“敲门，就给你开”、“得胜的人必承受万有”这样的应许也不是绝对可靠的。同样，约翰一书 3:16 中的“爱弟兄”的行为，遵守诫命和耶稣的话语本身是绝对可靠的。我知道基督拯救我，并且他住在我里面，约翰一书 2 章。 3, 5 但是，除非风从天堂吹来，圣灵在我里面行动，否则它对我来说并不确定。因此，丈夫的爱的象征和证明的戒指和手镯，我对圣徒的爱，我遵守他的话语，我在基督里的圣洁行走，都是圣灵的工作，圣灵住在耶稣基督里，它们本身就是新郎对我的爱的确凿迹象；就像所爱的人说的话，他说：“起来，我的爱人。”如果圣灵的呼吸和感动没有伴随其中，声音和爱的手镯（因为基督在他的爱的象征中和他的话语中一样真实，就像他作为丈夫说话一样）对于说服灵魂来说都是无效的。我看不出为什么要把成圣的工作称为在显明上的次要帮助，比所爱的人的声音更次要；因为两者都没有圣灵的作用同样是无效的；如果圣灵与它们同呼吸和同行动，两者都是有效的，无论是在第一次还是第二次行动中，它们都能确凿地说服。 这是一个薄弱的论点，没有人能够简单地说服雅弗得，只有上帝能够；因此，新郎的话只能无误地说服：或者，因此爱的手镯不能无误地说服：因为，没有被耶稣的圣灵赋予生命的话语，不能简单地说服；上帝说服雅弗得，是上帝使雅弗得归向他的工作，而不是启发雅弗得，让他知道自己的信仰是真实的信仰。因此，对于那些无疑地说服我们的事情，我说，

1. Our act of believing doth no more persuade of itself that we do believe, except the Spirit breathe with the act of believing; for actual illumination and persuasion, than any other act of loving Christ, his saints, or universal intention, or sincerity of heart to obey, doth prove to us, that we believe; for many believe, who know not, yea doubt of their believing, because the Holy Ghost maketh not the light of faith effectual to persuade, that they truly believe.
我们的信仰行动本身并不能说服我们相信，除非圣灵与信仰行动同在；因为实际的启示和说服，并不像我们爱基督、爱圣徒或者有普遍意愿、诚实以心顺服等其他行动一样，可以证明我们相信；因为很多人信，他们并不明了，甚至对自己的信心产生怀疑，因为圣灵没有使信仰之光生效，说服他们确实相信。

2. Asser. The testimony of the Holy Spirit is the efficacious and actual illumination and irradiation of the Sun of Righteousness and his Spirit, assuring us, that we are the sons of God. This light cometh from inherent acts of grace in us, 1 John 2:3, 4, 5. chap. 3:14. (2.) From the testimony and rejoicing which resulteth from a good conscience, 2 Cor. 1:12; 2 Tim. 4:6, 7, 8; 1 Tim. 6:17, 18; Heb. 13:18. (3.) From the experience they have had of the Lord's dealing with their souls, and the love of God spread abroad in the heart by the Holy Ghost, Rom. 5:3, 4, 5. (4.) From a sincere aim, and respect to all the commandments of God, Psal. 119:6; Acts 24:16; 1 John 3:20, 21; 1 Thess. 5:23; Phil. 4:12; Rev. 22:14, 15. (5.) From the positive marks that Christ putteth on his children, as marks of true blessedness, Matth. 5:3, 4, 5, 6, 7, 8, 9, 10, 11; Psal. 119:1, 2; Psal. 32:1, 2. (6.) From the judgment that the saints make of themselves, and their own begun communion with God, Psal. 73:25; Psal. 18:20, 21, 22; Psal 26:3, 4, 8; Psal. 40:9, 10; Psal. 7:8; Job 31; Job 29; Isa. 38:3; Psal. 42:1, 2; Psal. 63:1, 2, 3, 4, 8; Psal. 84:2, 3, 4, 5; Psal. 119:30, 31, 40, 46, 50, 57, 60, 62, 63, 81, 82, 97, 98, 99, 101, 102, 111, 112, 125, 127, 128, 136, 139, 145, 148, 162, 164; Cant. 1:5. chap. 2:4, 5, 6, 16. chap. 3:1, 2, 3, 4, 5. chap. 5:6, 7, 8, 9, 10, 11, 12. All which were needless flourishes, if they had neither peace, consolation, nor assurance from these, as from marks and signs, which do infallibly convince, (the light, breathings and irradiations of the Holy Ghost concurring with them) that they are in a saving condition, who have these qualifications in them. (7.) Because by holy walking, the saints make their calling and election sure and firm, not to God, but to themselves, 2 Pet. 1:10, 11, 12 v. 5, 6, 7.
阿谢尔。圣灵的见证是阳光公义的实际启示和照耀，他的灵向我们确保，我们是上帝的儿子。这光来自我们内在的恩典行为，约翰一书 2:3, 4, 5; 第 3 章:14。(2) 来自善良良心带来的见证和喜乐，哥林多后书 1:12; 提摩太后书 4:6, 7, 8; 提摩太前书 6:17, 18; 希伯来书 13:18。(3) 来自他们与主的相处经历，和上帝的爱在心中因圣灵倾泻，罗马书 5:3, 4, 5。(4) 来自真诚的目标和对上帝一切命令的尊重，诗篇 119:6; 使徒行传 24:16; 约翰一书 3:20, 21; 帖撒罗尼迦前书 5:23; 腓立比书 4:12; 启示录 22:14, 15。(5) 来自基督赋予他的子女的积极标志，作为真福的标记，马太福音 5:3, 4, 5, 6, 7, 8, 9, 10, 11; 诗篇 119:1, 2; 诗篇 32:1, 2。(6) 来自圣徒对自己的判断，和他们与上帝开始的交通，诗篇 73:25; 诗篇 18:20, 21, 22; 诗篇 26:3, 4, 8; 诗篇 40:9, 10; 诗篇 7:8; 约伯记 31; 约伯记 29; 以赛亚书 38:3; 诗篇 42:1, 2; 诗篇 63:1, 2, 3, 4, 8; 诗篇 84:2, 3, 4, 5; 诗篇 119:30, 31, 40, 46, 50, 57, 60, 62, 63, 81, 82, 97, 98, 99, 101, 102, 111, 112, 125, 127, 128, 136, 139, 145, 148, 162, 164; 歌 1:5 章 2:4, 5, 6, 16 章 3:1, 2, 3, 4, 5 章 5:6, 7, 8, 9, 10, 11, 12。所有这些都是不必要的炫耀，如果他们既没有从这些中得到平安、安慰和保证，也没有从这些中得到确凿无疑的标志和迹象（圣灵的光、呼吸和照耀与之相应），证明他们具备这些资格，那么他们就处于救赎的状态中。（7）因为圣徒通过圣洁的行走，使自己的蒙召和选定得到确实和坚定，不是对上帝，而是对自己，彼得后书 1:10, 11, 12 节 5, 6, 7。

Asser. 3. As there is in the eye, lumen innatum; in the ear, aer internus; a certain inbred light, to make the eye see lights, and colours without; and a sound and air in the ear within, to make it discern the sounds that are without: so is there a grace, a new nature, an habitual instinct of heaven, to discern the Lord's Spirit immediately testifying, that we are the sons of God, Rom. 8:16; 1 Cor. 1:12. Grace within knoweth Christ speaking without, The voice of my beloved. As the Lamb knoweth, by an internal instinct, the mother; but for wakening and quickning of the instinct to apprehend this, there is need of opened eyes, and the presence of the mother to the eye, or of the bleating of the mother, to a waking ear; for instincts cannot work in the sleep: if the spirit speak, and the voice behind be heard, the soul knoweth what sound it heareth, but not other ways. It is but curiosity, so to compare the evidence by signs and marks of sanctification, with that evidence that cometh from the Spirit's immediate voice, or testimony, so as the former should be less sure, fallible, conjectural; and the latter infallible, sure and efficaciously convincing. For, the evidences are both supernatural, certain, divine, and strongly convincing, if there be any deception in either, it is because of the dulness of our apprehension, or our imagination, which sancieth, we see what we see not; or from our unbelief, who will not be convinced. For the Holy Ghost speaketh the same thing, by his operations of grace, in holy walking, that he speaketh by either the word preached, or by the word, and immediate voice of the Spirit, witnessing to our spirits; and there is the same authority revealing to us a thing hid, and the same thing revealed. It may be, there be a variation of the degrees of light, and divine irradiation; or, the one may carry into the soul a more deep impression of God than the other, and the radiation of light in the subject, may be more strong in the one, than in the other: but of themselves they are both infallible, supernatural, and convincing.
阿瑟。3. 就像眼睛中有内在的光明，使眼睛能够看到外部的光和颜色；耳朵中有内部的声音和空气，使其能够听到外部的声音一样，我们内心也有一种恩典、一种新的本性、一种天上的直觉，能够直接辨别主的灵，证明我们是神的儿女（罗马书 8:16；哥林多前书 1:12）。内在的恩典知道基督在外面说话，是我所爱的声音。就像小羊羔通过内在的直觉认识母亲一样，但为了唤醒和加强这种直觉以理解这一点，需要睁开眼睛，母亲出现在眼前，或者母亲的叫声唤醒醒来的耳朵；因为直觉无法在睡眠中起作用：如果灵魂听到声音，听到背后的声音，它知道自己听到的是什么声音，但其他方式则不行。将圣洁的迹象和标志与圣灵直接的声音或证言的证据进行比较，以至于前者应该更不确定、可疑、推测，而后者则是不可辜负、确定和有效地令人信服，这只是一种好奇心。 因为证据既是超自然的、确定的、神圣的，而且非常有说服力，如果其中有任何欺骗，那是因为我们理解力的迟钝，或者我们的想象力，使我们看到了我们没有看到的东西；或者是因为我们的不信，不愿被说服。因为圣灵通过他的恩典的运行，在圣洁的行走中说出了同样的话语，他通过传道的话语，或者通过圣灵的话语和直接的声音，对我们的灵作见证；并且有同样的权威向我们揭示了隐藏的事物，揭示了同样的事物。可能，光的程度和神圣的照耀会有所不同；或者，其中一个可能会给灵魂带来比另一个更深刻的上帝印象，而在主体中的光辐射可能在一个中更强烈，而在另一个中较弱：但它们本身都是不可错误的、超自然的和有说服力的。

It is doubted which of these evidences be more free, and partake more of the nature of grace. Antinomians conceive that an evidence by marks in ourself is more selfy, less free, and nearer to a seeking of assurance in ourself, than that evidence which resulteth from the immediate testimony of the Spirit. But the ground they build on is false, and the superstructure is less sure. If it were a matter of giving and receiving, or of wages and work, it were something; but 'tis a matter of mere knowledge, God revealing our condition to us one way, not another. Possibly the more external, the more immediate, and farer a thing be from a condition, even of grace, the more free; as the election to glory, the paying of the ransom of Christ's blood, or the act of atonement are most free, for they require not so much as the condition of faith wrought by the free grace of God: but justification (say our divines) requireth faith, as a condition. And here God may keep his hands free of any knot, or obligation of a condition; and it would seem that the immediate testimony of the Spirit, is more free than evidence from inherent marks: the wind seemeth to be freer in its motion, which hath not a restriction to fixed causes, rather at this hour, than at that; the sea again in its ebbing and flowing, and the sun in its rising and going down, are more fettered to set times, and condition of natural causes: yet all these detract nothing from the freedom of God the Creator, in his concurring with these causes; nor do conditions, that are wrought in us irresistibly by the grace of God, lay any tie on that independent, sovereign, and high freedom of grace, which doth no less justify, and save us freely, than chuse us to glory, and redeem us with the same freedom, without price and hire: only I will mind Libertines, who deny that justification, the covenant of grace and salvation, have any the most gracious conditions in us; for that should obscure the freedom of grace. They say, all within the visible church, without any preparations, are immediately to believe salvation and remission of sins to themselves in particular. But I hope, faith is a work of free grace, and must presuppose conversion and a new heart, as an essential condition; else, with Pelagians, they must say, that, out of the principles of nature, all are to believe; and this obscureth far more the freedom of the grace of God working faith in us, than all the conditions of grace, which we hold to be subservient, not contrary to the freedom of grace.
这些证据中哪一个更自由，更具有恩典的性质，这是有争议的。安提法派认为，通过我们自己的标记来证明更加自私，不够自由，离寻求自我保证的证据更近，而不是来自圣灵的直接见证。但他们所依据的基础是错误的，建筑物也不够可靠。如果这是一个给予和接受的问题，或者是工资和工作的问题，那还可以说得上点道理；但这只是一个纯粹的认知问题，上帝以某种方式向我们揭示我们的状况，而不是其他方式。可能越是外在、越是直接、越远离恩典的状态，越自由；比如选定的荣耀、基督之血的赎价支付，或者赎罪的行为最自由，因为它们不需要上帝自由恩典所创造的信心的条件；但我们的神学家说，称义需要信心作为条件。 在这里，上帝可以保持自己的手不受任何束缚或条件的约束；而似乎圣灵的直接见证比内在标记的证据更自由：风似乎在其运动中更自由，它没有受到固定原因的限制，此时比那时更自由；海洋在涨落中，太阳在升起和落下中，更受到固定时间和自然原因的限制；然而，所有这些都不减损上帝作为创造者与这些原因的共同作用的自由；上帝的恩典在我们身上无法抗拒地产生的条件，也不会对那独立、至高和自由的恩典自由产生任何束缚，这种恩典不仅使我们自由地被称义和拯救，而且也自由地选择我们进入荣耀，并以同样的自由赎回我们，没有任何代价和报酬；只是我要提醒那些否认称义、恩典约和救恩在我们身上有任何最慈爱的条件的自由主义者，因为那样会掩盖恩典的自由；他们说，在可见教会内，所有人都无需任何准备，立即相信自己个人的救恩和罪恶的赦免。 但我希望，信仰是自由恩典的工作，必须假设转变和新的心灵，作为一个基本条件；否则，与佩拉奇主义者一样，他们必须说，所有人都要相信，出于自然的原则；而这比我们所认为的恩典的条件更加模糊了上帝的恩典在我们内心中运行的自由，我们认为这些条件是有助于，而不是与恩典的自由相对立的。

*Object. 5. "We ought to believe, till we be persuaded that we believe. Eph. 1:13. In whom, after ye believed, ye were sealed. The way to be warm, is not only to ask for a fire, or whether there be a fire or no, or to hold out the hands a little toward it, and away, and wish for a greater; but to stand close to that fire, and gather heat."
"我们应该相信，直到我们被说服相信为止。以弗所书 1:13。在他里面，你们信了他的道，被他印上了圣印。保持温暖的方法，不仅仅是要求一把火，或者是否有火，也不仅仅是伸出手稍微靠近火源，然后又离开，希望有更大的火；而是要紧贴着那火源，聚集热量。"

Answ. 1. That believing bringeth persuasion, I doubt not; but not such a sealing with the broad and great seal of heaven, as excludeth all doubting, as Antinomians teach; nor doth the place prove it. For these who can flee with such strong wings, and are above all doubting, (1.) Need not Christ's intercession, that their faith fall not, they are above, and beyond the sphere of all obligation to grace: Nor (2.) need they pray, lead us not into temptation. Nor (3.) need they bear in meekness, the overtaken weak ones, who trip and stumble unawares, considering, lest they also be tempted, Gal. 6:1. (4.) The faith of the strongest is not full moon, or uncapable of growing, Phil. 3:12. (5.) There is need of praising of grace, for the prevailing victory of a faith beyond doubting. (6.) Nor need such pray Christ to increase their faith. Judge then of Libertines, who talk of a broad seal, of perfect assurance, and say, (a) There is no assurance true and right, unless it be without fear and doubting.
答案 1：我不怀疑相信会带来信服，但不是天堂的广泛和重要的封印，排除了所有的怀疑，正如安提诺米派所教导的那样；这个地方也不能证明这一点。因为那些能够用如此强大的翅膀飞翔，并且超越了所有的怀疑的人，（1）不需要基督的代祷，使他们的信仰不会动摇，他们已经超越了所有的恩典义务的范围；也不需要（2）祈求“不要让我们陷入诱惑”；也不需要（3）以温和的态度对待被追上的软弱者，他们在不知不觉中绊倒，要考虑到他们也可能受到诱惑，加拉太书 6:1；（4）最坚强的信仰不是满月，也不是不能增长的，腓立比书 3:12；（5）需要赞美恩典，因为信仰胜利超越怀疑；（6）这样的人也不需要求基督增加他们的信仰。因此，对于那些谈论广泛封印和完全确信，并说（a）除非没有恐惧和怀疑，否则没有真正正确的确信的自由主义者，你们可以做出判断。

2. The way to be warm at a painted fire, such as is the immediate revealing of Christ to an unconverted sinner, never humbled, nor despairing of himself, which is the Libertine's dead faith, is not the way to be warmed; nor are we to believe in Christ, but in Christ's own way and order: and it is safe to call in question, whether such a painted fire be fire; nor are we to go on in this believing, till we be persuaded that we believe. Truly this is no gospel-secret.
2. 以绘制的火为温暖之道，例如基督对未归信的罪人的直接显现，从未谦卑，也不绝望于自己，这是放荡者的死信仰，这不是取暖的方式；我们不是要相信基督，而是要按照基督自己的方式和秩序相信：对于这样一种绘制的火是否是真正的火，我们可以质疑；我们不应该在这种相信中继续前行，直到我们确信我们相信。实际上，这不是福音的秘密。

If Libertines say, It is impossible to believe, but we must despair in ourselves. I answer, So I believe; but then it must follow, that Libertines deceive, and are deceived, when they teach, That sinners, as sinners, are to believe, because sinners despairing of salvation in themselves, must be fewer in number, than sinners as sinners; for sinners, as sinners, comprehendeth Pharisees, and all secure and malicious slaves of hell, but self-despairing sinners include not any such, far less include they all sinners; they be only such sinners as are half-sick, looking afar off, with half an eye to Jesus Christ, not daring fully to make out to Jesus Christ: proud Pharisees despair not of salvation in themselves, for then they should not be proud Pharisees in so far. But Libertines teach us, that Pharisees, remaining Pharisees, without any preparations going before, are immediately to believe in Christ. If they say, Self-despair is an essential part of faith, not a preparation going before faith; they err: Judas, Cain, despair of salvation both in themselves and in Christ, yet have they not any essential part of saving faith, nor can any essential part of saving faith be in such; nor can any come to Christ, and believe in him, while first they know sin by the law, and their mouth be stopped, that the law cannot justify nor save them, Rom. 3:19, 20, 21. And Mr. Eaten and the Antinomians that are not mere Familists and enthusiasts, rejecting all written scripture, do also grant this; then it must be impossible, that any can believe, but some preparation foregoing there must be; and because all sinners, as sinners, have not such preparation, all sinners, as sinners, are not at the first clap, to believe in the soul-physician Christ, but only such as in Christ's order are ploughed, ere Christ sow on them, and self-condemned ere they believe in Christ.
如果放荡者说，相信是不可能的，但我们必须对自己绝望。我回答说，我相信；但是接下来必须得出结论，放荡者欺骗并被欺骗，当他们教导说，罪人作为罪人，应该相信，因为罪人对自己的救赎绝望，比作为罪人的罪人要少；因为作为罪人的罪人包括法利赛人和所有安逸和邪恶的地狱奴隶，但对自己绝望的罪人并不包括任何这样的人，更不用说包括所有的罪人了；他们只是那些半病不愿完全接近耶稣基督的罪人：骄傲的法利赛人对自己的救赎不绝望，因为那样他们就不会是骄傲的法利赛人了。但是放荡者教导我们，法利赛人作为法利赛人，不需要任何准备，立即就要相信基督。 如果他们说，自我绝望是信仰的必要部分，而不是在信仰之前的准备，那么他们是错误的：犹大、该隐都对自己和基督的救赎感到绝望，然而他们没有任何救赎信仰的必要部分，也不能在这样的人身上找到任何救赎信仰的必要部分；也不能有任何人来到基督面前，并相信他，除非他们首先通过律法认识罪恶，并使他们的口被堵住，以至于律法不能使他们称义或拯救他们，罗马书 3:19、20、21。而且，不仅仅是家族主义者和狂热者，连伊顿先生和反法定主义者也承认这一点；那么，任何人都不可能相信，除非有一些先行的准备；而且因为所有的罪人，作为罪人，都没有这样的准备，所以所有的罪人，作为罪人，在灵魂医生基督面前并不是一下子就相信，而只有那些按照基督的秩序被犁过的人，在基督撒种在他们身上之前，自我谴责之后才会相信基督。

*Object. 6. "We are no more to question our faith, than we ought to question Christ the foundation of our faith; for salvation to the soul in particular, is destroyed by unbelief: they entered not in, because of unbelief; the word profited not, being not mix'd with faith."
我们不应质疑我们的信仰，正如我们不应该质疑基督是我们信仰的基础一样；因为灵魂的救赎特别是被不信所毁灭：他们因不信而不得进入；因为不是信与神的话同质。

Answ. 1. We cannot question Christ, more than we can question whether God be God; but we may examine Paul's doctrine, as the Bereans did; we may try our own faith, if it can hold water. If some would wash their false coin, and bring it to the touchstone, the false metal would be seen. 2. The unbelief in weak ones doubting of their faith, is not that which destroys salvation, and excludeth men out of the holy land: they are cruel to weak reeds, who exclude them out of heaven, because in their misjudging distempers they exclude themselves: were Christ as cruel to a saint believer, who is sick of misgivings, as he is to himself, who would be saved? But a believer may appeal from himself, ill informed, and doubting groundlessly, to meek Jesus well-informed, and judging aright a weak reed, to be a reed; a sick believer, and a swooning faith to be a believer, and a faith, that will bear a soul to heaven. A weak hackney, if spirity, may accomplish a great journey.
答案 1：我们不能质疑基督，就像我们不能质疑上帝是否是上帝一样；但我们可以像比里亚人一样检验保罗的教义；我们可以试验我们自己的信仰，看它是否经得起考验。如果有人想要洗净他们的假币，并将其带到试金石前，那么假的金属将会显露出来。答案 2：对于那些怀疑自己的信仰的软弱者来说，他们的不信仰并不会毁灭救恩，也不会将人排除出圣地：那些因为错误判断而将软弱的芦苇排除出天堂的人是残忍的；因为在他们错误判断的困扰下，他们将自己排除在外。如果基督对于一个患有疑虑的圣徒信徒像对待自己一样残忍，那么他将如何拯救自己呢？但一个信徒可以向自己不正确地判断和无端怀疑的自己上诉，向温和的耶稣上诉，他是明智的，能正确判断软弱的芦苇是芦苇；一个患有疑虑的信徒和一个昏厥的信仰可以成为一个信徒和一个能够将灵魂带到天堂的信仰。一个软弱的马车，如果有精神，可以完成一次伟大的旅程。

*Object. 7. "Satan puts us clean back here; we are proving our faith by our works, when as no works can be proved solidly good, but by our faith; for without faith it is impossible to please God. We know that every piece of money is valued according to the image and superscription; it Cæsar be not there, tho' it be silver, yet it is not coin, it is not so current: so there is not any thing of sanctification current, and of true practical use and comfort to a believer, if Christ be not there. Crispe (a) saith, sanctification and good works are litigious grounds of our faith." This bordereth with the language of Libertines, (b) It is a fundamental and soul-damning "error, to make sanctification an evidence of justification. And (c) Christ's work of grace can no more distinguish between an hypocrite and a saint, than the rain that falls from heaven, between the just and the unjust. And (d) The Spirit gives such full evidence of my good estate spiritually, that I have no need to be tried by the fruits of sanctification; this were to light a candle to the sun."
*物体。7. "撒旦将我们完全推回到这里；我们通过我们的行为来证明我们的信仰，因为没有任何行为可以通过我们的信仰来坚实地证明好，因为没有信仰就不可能取悦上帝。我们知道每一枚货币都根据图像和铭文来评估价值；如果那里没有凯撒，即使它是银的，它也不是硬币，也不那么流通：所以，如果基督不在那里，就没有任何圣化的东西流通，对于一个信徒来说，也没有真正的实用和安慰。克里斯普（a）说，圣化和善行是我们信仰的争议性基础。”这与自由派的言辞接近，（b）将圣化作为证明称义的根本和灵魂毁灭性的“错误。而（c）基督的恩典工作不能区分伪君子和圣徒，就像从天上降下的雨不能区分义人和不义之人一样。而（d）圣灵给予我在属灵上的良好状态如此充分的证据，以至于我不需要通过圣化的果实来审判自己；这就像对太阳点燃一支蜡烛一样。"

Answ. 1. That which the Spirit of God calleth saving knowledge, 1 John 3:14. Hereby know we, &c. 1 John 2:3, 4, 5 that do Libertines affirm to be a policy of Satan, leading us back again, and a soul-condemning error. (2.) 1 John 3:10. In this are the children of God manifest, and the children of the devil: Whosoever doth not righteousness, is not of God, neither be that loveth not his brother. This is some other difference than the rain can make between the just and the unjust. And, 1 John 5:8. And there are three that bear witness on earth, the Spirit, and the water, and the blood; and these three agree in one. And that we may know that the Spirit is in us, is evident, 1 John 4:12, 13. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. Hereby we know that we dwell in him, and he in us; because he hath given us of his Spirit. Now, 1 John 3:3. Every man that hath this hope in him, purifieth himself, even as he is pure. And, Rom. 8:1. There is therefore now no condemnation to them that are in Christ Jesus, which walk not after the flesh, but after the Spirit. 2 Cor. 7:1. Having therefore these promises (dearly beloved) let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Hence we argue, whoever walketh after the Spirit, must know his guide that leads the sons of God, Rom. 8:14. And whoever purgeth himself, and loveth his brother, and perfecteth holiness in the fear of God, he must know that he so doth: but he that doth walk so, knoweth that he is in Christ, freed from condemnation, and that God dwelleth in him; for it is express scripture: he that is holy, may know he is chosen to be holy, Eph. 1:4. Now, Who shall lay any thing to the charge of God's chosen? It is God that justifieth, Rom. 8:33. He that is conformed to the image of his Son, and called, may know that he is predestinated thereunto, Rom. 8:29, 30 and shall be glorified. Now, Crispe (a) laboureth to prove, that these which commonly go for marks and infallible signs of our justification and interest in Christ, which are universal obedience, sincerity, love to the brethren, are either found in no man in their perfection, or they be such marks as agree to good and bad, to hypocrites and saints, and so are not infallible marks; just as the falling of rain, and the shining of the sun, doth not difference between just and unjust men, because both have a like portion and share in sun and rain. Now, for the former reason; faith and the light of it is imperfect, capable of accession, and so tainted with sin: and if this be a strong reason, it cannot give assurance; which Libertines do not all hold. The other is the saying of papists, teaching us to doubt of our salvation, because there be such shifts, wiles, circuits, lurking-places in a man's heart, that he can give no infallible judgment, with any divine certainty, of himself or his own spiritual state. But is there not so much darkness, so much night and blindness in our mind, as in admitting of the light of immediate witnessing of the Spirit, (which they call, the broad-seal of heaven) we may no less be deceived, than we are in the light that resulteth from our signs of sanctification? There is a like darkness, and no less delusions, from the white spirits, the day-light-ghosts and angels of enthusiasts, and dumb and scriptureless inspirations, than in black spirits. But sure we walk not in the ways of sanctification sleeping, nor doth the Spirit perfect holiness, in the saints, as in a night-dream; we being led with fancy as frantic men are. Shall the saints, when they attest the Lord of their sincere desire and unfeigned intentions, tho' mixed with great weakness, bring before God their integrity, and their rejoicing of a good conscience, as Paul, the apostles, Peter, John, James; Lord, thou knowest that I love thee; David, who desired God might try him; Job, Hezekiah, Jeremiah, Daniel, &c. hold forth to God their conjectures, fancies, and such moth-eaten and rotten signs of their justification, as Crispe and others say may be, and were in Pharisees, in Papists, hypocrites, and bloody oppressors, carnal Jews following the righteousness of the law, publicans, heathens, harlots, all the wicked sects? For Crispe faith. All these have your marks (b) of sanctification, such as are universal obedience, sincerity, zeal for God, love to the brethren. Zechariah and Elisabeth were righteous before God, walking in all the commandments and ordinances of the Lord, blameless, Luke 1:6. Was this such a righteousness, attested by the Holy Ghost, as is in Paul a persecutor, in heathens, Pharisees, in carnal Jews? I grant it was not that righteousness of God through faith, Phil. 3 yet it was a fruit and infallible sign a of that righteousness, and such as did prove them to be in Christ. And, 2. All our acts of sanctification are no acts, no infallible marks of justification to my soul, except they be done in faith; yea, without faith they are sin, Rom. 14:23 but when I find they are done in faith, they add a further degree of evidence and certitude, that they argue me to have saving faith and interest in Christ, as in the Lord my Righteousness, Jer. 23:6 for that is his name. And this reason doth conclude, 'tis unlawful to seek any ground of assurance in sanctification, except we would with Papists argue in a circle, thus, 'How know ye that your works are signs of justification? Because they are stamped with faith. And how know you that your justification and faith are not counterfeit? by your works.'
答案 1：神的灵所称为救赎知识的东西，约翰一书 3:14。我们凭此知道，等等。约翰一书 2:3, 4, 5 中，自由派认为这是撒旦的策略，使我们回到原点，并导致灵魂受到谴责的错误。（2）约翰一书 3:10。凭此可辨别神的儿女和魔鬼的儿女：凡不行义的，就不是出于神，也不爱弟兄的。这是雨水不能区分义人和不义人的另一种区别。约翰一书 5:8。地上有三个作见证的，就是圣灵、水和血，这三样也是合而为一的。我们可以知道圣灵在我们里面，这是明显的，约翰一书 4:12, 13。从来没有人看见神。我们若彼此相爱，神就住在我们里面，他的爱在我们里面得以完全。我们可以凭此知道我们住在他里面，他也住在我们里面，因为他已经将他的灵赐给我们。现在，约翰一书 3:3。凡抱这指望的，就洁净自己，像他洁净一样。罗马书 8:1。如今，那些在基督耶稣里的人，就不受定罪，因为他们不随从肉体而随从圣灵。哥林多后书 7:1。 因此，亲爱的弟兄们，既有这些应许，就让我们洁净自己，远离肉体和灵魂的一切污秽，在敬畏上完全成圣。因此，我们推论，凡按着圣灵行事的人，必须认识引导神儿女的向导，罗马书 8:14。凡自洁、爱弟兄、在敬畏上完全成圣的人，必须知道自己是这样做的；而行事如此的人，知道自己在基督里，脱离了定罪，上帝住在他里面；因为经文明确说：圣洁的人可以知道自己被拣选为圣洁，以弗所书 1:4。那么，谁能控告上帝所拣选的人呢？是上帝称他们为义，罗马书 8:33。那些按照他儿子的形象被改变并蒙召的人，可以知道自己被预定为此，罗马书 8:29、30，并且将得荣耀。 现在，Crispe（a）努力证明，那些通常被认为是我们称义和与基督的关系的确凿标志和不可磨灭的迹象，即普遍顺从、真诚和对弟兄的爱，要么在任何人身上都无法完美地体现，要么是一种既适用于好人又适用于坏人、伪君子和圣徒的标志，因此它们不是确凿无疑的标志；就像雨水的降落和太阳的照耀不能区分正义和不义之人一样，因为两者都在太阳和雨水中享有同样的份额。现在，对于前一种原因；信仰及其光明是不完美的，可以增加，因此带有罪恶的玷污：如果这是一个强有力的理由，它就不能给予保证；这是自由派人士并不完全认同的观点。另一个是天主教徒的说法，教导我们对自己的救恩产生怀疑，因为人的内心中存在着各种转变、诡计、迂回和隐藏之处，他无法以任何神圣的确定性对自己或自己的属灵状态做出确凿的判断。 但是我们的心灵中是否有如此多的黑暗、夜晚和盲目，以至于我们无法接受灵魂的直接见证之光（他们称之为天堂的宽大印章），我们可能会像在我们的成圣迹象中产生的光一样被欺骗？从白色的灵魂、白天的幽灵和狂热者的天使以及无言无经文的启示中，同样存在着黑暗和同样的错觉。但是我们肯定不是在沉睡中走在成圣的道路上，圣灵也不会像在夜梦中一样使圣徒完全圣洁；我们被幻想所引导，就像疯狂的人一样。当圣徒们在真诚的愿望和真实的意图中向主作证，尽管其中夹杂着巨大的软弱，他们是否能在上帝面前展示他们的正直和良心的喜乐，就像保罗、使徒、彼得、约翰、雅各、大卫、约伯、希西家、耶利米、但以理等人一样？ 将他们的猜测、幻想以及那些蛀虫咬坏的、腐朽的称义迹象，如 Crispe 和其他人所说的，以及法利赛人、天主教徒、伪君子和残暴的压迫者、顺从律法的肉体犹太人、税吏、异教徒、妓女和所有邪恶的派别，都献给上帝。因为 Crispe 说信仰。所有这些都有你们的标记（b）——普遍顺从、真诚、对上帝的热诚、对弟兄的爱。撒迦利亚和以利沙伯在上帝面前是义人，在主的一切诫命和律例上行得正直，路加福音 1:6。这是一种被圣灵证明的义，就像在保罗身上、在异教徒、法利赛人和肉体犹太人身上一样吗？我承认这不是那因信称义的上帝的义，腓立比书 3，但它是那义的果子和不可疑的迹象，证明他们在基督里。其次，我们所有的成圣行为对我的灵魂来说，如果没有信心，它们都不是行为，也不是称义的不可疑的迹象；是罪，罗马书。 14:23 但当我发现他们是出于信心而完成的时候，它们增加了更多的证据和确定性，这使我相信我拥有救赎的信心和对基督的兴趣，就像我在耶利米书 23:6 中所说的，他的名字就是我的公义。这个理由得出的结论是，在成圣中寻求确信的任何根据都是不合法的，除非我们像天主教徒一样在一个循环中争论，如此说道：“你们怎么知道你们的行为是被称为称义的迹象？因为它们是由信心印刻的。你们怎么知道你们的称义和信心不是伪造的？通过你们的行为。'

But this is not the Papists' circle, because works, to my sense and spiritual discerning, may, and do add evidence and light to faith, and faith addeth evidence and light to works; as we prove the cause from the effect, and the effect from the cause, especially under desertion, without the fault of circular arguing; but Papists believe the scripture to be the word of God, because the church faith so, else it should be no word of God, to them, more than the Turk's Alcoran; and they believe that the church saith, that the scripture is the word of God, because the scripture faith, that the church saith so.
但这不是天主教徒的循环，因为在我的认知和属灵辨别上，行为可以且确实为信仰增添证据和光明，而信仰也为行为增添证据和光明；正如我们从因果推证因果，尤其在被遗弃的情况下，不是循环辩论的过错；但天主教徒相信圣经是上帝的话，是因为教会信仰如此，否则对他们来说，圣经不会比伊斯兰教的古兰经更是上帝的话；他们相信教会传道，圣经是上帝的话，是因为圣经信仰，教会如此宣讲。

This is no proof at all, and a vain consequence, without faith, it is impossible to please God; no work can be proved solidly God's, without faith; but how then followeth it; ergo, we cannot prove faith to be true from good works. Saltmarsh can make no logic out of this; nothing followeth from the antecedent, but ergo, by hypocritical works done without faith, we cannot prove our faith to be true faith, valeat totum, the conclusion is not against us. We acknowledge, except good works carry the stamp and image of faith, they are not good works; but if they carry this stamp, as we presuppose they do, in this debate, because works are more sensible to us than faith, it followeth well, then we may know our faith by our works; and a believer doing works in faith, and out of warmness of love to Christ, and a sincere sense of his debt, he may be ignorant that he doth them in faith, but a coal of love to Christ, smoaking in his soul, and a sincere sense of the debt that love layeth on him to do that, yea, and to swim through hell to pleasure Christ, are ordinarily more sensible than faith, and lead us to know, there must be faith where these are.
这根本不是证据，只是徒劳的结果。没有信仰，就不可能取悦上帝；没有信仰，任何工作都无法被证明是上帝的工作；但是，那么如何推导出结论呢？因此，我们无法通过善行来证明信仰是真实的。Saltmarsh 对此无法进行逻辑推理；前提中没有任何推论，只有因此，通过没有信仰的伪善行为，我们无法证明我们的信仰是真实的信仰，总结并不针对我们。我们承认，除非善行具有信仰的印记和形象，否则它们不是善行；但是，如果我们假设在这场辩论中善行具有这个印记，因为对我们来说，善行比信仰更具感知性，那么我们可以通过善行来认识我们的信仰；一个信徒在信仰中行善，出于对基督的热爱和对自己债务的真诚感知，他可能不知道自己是在信仰中行善，但是对基督的爱在他的灵魂中燃烧，对债务的真诚感知迫使他去行善，甚至愿意冒着穿越地狱去取悦基督，这些通常比信仰更具感知性，并引导我们认识到，这些都必须有信仰存在。

3. Nor are ours litigious and disputable marks, except when our darkness raiseth disputes, more than the gospel itself, is litigious; for men of corrupt minds, raise doubts against the gospel, and weak believers sometimes would argue themselves out of faith, Christ out of imputed righteousness, election of grace and effectual calling; yet are not these litigious points, and say, that the evidence of the Spirit be as light and evident as the sun-light in itself: so is the gospel; yet are we to seek evidences for our faith and peace, in such marks as the Holy Ghost has made way-marks to heaven; by this we know, &c. but we build our knowledge and sense on these marks, as on secondary pillars and helps, which a divine, and supernatural certitude furnisheth, tho' without the influence of the Spirit, they shine not evidently to us: but our faith resteth on the testimony of the Spirit, witnessing to our hearts; and this is not to bring a candle to give light of the sun; but to add the light of supernatural sense, to the light of divine faith; else they may as well say, that the confirming evidence, that comes to our sense from the sacraments, addeth something to the word, which is a light, and a sun-light to our eyes. If we did confide in them, as causes of our justification, it were pharisaical: but divine motives, and secondary grounds, tho' they be mixed of themselves with sinful imperfections, may be, by divine institution, helps and confirmatory grounds of our faith and joy; and the scripture faith so, as we heard alledged.
我们的标记也不是好争论和争议的，除非我们的黑暗引起争议，就像福音本身一样，是有争议的；因为邪恶的人会对福音提出疑问，而软弱的信徒有时会试图用争论来否定信仰、否定基督的义、恩典的选召和有效的呼召；然而这些争议点并不是争议的，他们说，圣灵的证据就像太阳本身的光明一样明显：福音也是如此；然而我们要寻求我们的信仰和平安的证据，就像圣灵为我们通向天堂的路标所设立的标记一样；我们凭此知道，等等。 但我们建立在这些标记上的知识和感觉，就像是次要的支柱和帮助一样，神圣和超自然的确信给予了我们，尽管没有圣灵的影响，它们对我们来说并不明显：但我们的信仰依靠圣灵对我们心灵的见证；这不是为了点燃蜡烛给太阳照明，而是为了在神圣信仰的光芒中增添超自然感觉的光芒；否则他们可能会说，从圣礼中对我们感官的确认性证据，给了我们的眼睛一些光芒，这就是光和阳光。如果我们信赖它们作为我们称义的原因，那就是法利赛人的行为：但神圣的动机和次要的基础，尽管它们本身带有罪恶的不完美，可以通过神圣的安排，成为我们信仰和喜乐的帮助和确认的基础；圣经也是这样说的，正如我们所听到的。

The question proposed by F. Cornewell, I shall not father upon that learned and godly divine, Mr. Cotton: Whether a man may evidence his justification by his sanctification? He should have added, whether he may evidence to himself, or his own conscience, his justification; for that so he may evidence it in a conjectural way to others, no man doubts. 2. The question is mistated; as if sanctification did formally evidence justification, as justification, in abstracto, and faith in its actual working: it is enough against Antinomians, if it evidence to the sense of the person, that he is in the state of justification, and that he hath faith to lay hold on Christ's righteousness, when he esteems the saints precious, and placeth his delight in them. Sanctification does not, as Libertines would imagine, evidence justification, as faith doth evidence it, with such a fort of clearness, as light evidenceth colours, making them actually visibles; no light is no sign or evident mark of colours. Love and works of sanctification do not so evidence justification, as if justification were the object of good works; that way faith doth evidence justification, but sanctification doth evidence justification to be in the soul, where sanctification is, tho' it doth not render justification actually visible to the soul, as light maketh colours to be actually visible; or as faith, by the light of the Spirit, rendereth justification visible: for, even as smoke evidenceth there is fire there, where smoke is, though smoke render no fire visible to the eye; and the moving of the pulse evidenceth that there is yet life, though the man be in a swoon, and no other acts of life do appear to the eye; and the morning star in the east, when it is dark, evidenceth that the sun shall shortly rise, yet it maketh not the sun visible to the eye; and the streams prove there is a head spring, whence these streams issue, yet they shew not in what part of the earth the head spring is, so as to make it visible to the eye; so doth sanctification give evidence of justification, only as marks, signs, and gracious effects, give evidence of the cause: as when I find love in my soul, and care to please God, in all things; and this I may know to be in me, from the reflex light of the Spirit, and from these I know there is faith in me, and justification, though I feel not the operation of faith in the mean time, yet the effect and sign makes a report of the cause. As acts of life, eating and drinking, and walking in me, doth assure me, that I have the life of nature: so the vital acts of the life of faith do, as signs and effects, give evidences of the cause and fountain; yet there is no necessity that with the same light, by which I know the effect, I know the cause; because this is but a light of arguing, and of heavenly logic, by which we know (by the light of the Spirit's arguing) that we know God, by the light of faith; because we keep his commandments, and know, arguitive, by God's logic, that we are translated from death to life, because we love the brethren: in effect we know, rather the person must be justified, in whom these gracious evidences are, by hearsay, report, or consequence; than we know, or see justification itself, in abstracto, or faith itself; but the light of faith, the testimony of the Spirit, by the operation of free grace, will cause us, as it were, with our eyes, see justification and faith, not by report, but as we see sun-light. A third error there is in the state of the question, that never a protestant divine (Arminians and Socinians I disclaim, as no protestants) made either 'sanctification a cause of justification, but an effect; nor common sanctification that goeth before justification, and union with Christ, void of all feeling of our need of Christ; an evident sign of justification.' If Mr. Cornewell dream, that we thus heighten preparations before conversion, as he seems in his arguments, against gracious conditions in the soul before faith; he knows not our mind; and as other Antinomians do, refutes he knows not what. And, 4. We had never a question with Antinomians, touching the first assurance of justification, such as is proper to the light of faith. He might have spared all his arguments, to prove, that we are first assured of our justification by faith, not by good works: for we grant the arguments of one sort of assurance, which is proper to faith; and they prove nothing against another sort of assurance, by signs and effects, which is also divine. To Antinomians, 1. to be 'justified by faith; 2. and to come to the sense and knowledge of justification, which either was from eternity, as some say; or when Christ died on the cross, as others; or when we first take life in the womb, as a third sort dream:' and 3. to be assured of our justification, are all one. And so to be justified by faith, should be, to be justified by works, which they in their conscience know, we are as far against, as any men. But they should remember, that the peace and comfort that the saints extract out of their holy walking, is a far other peace, than that peace which is the natural issue of justification, of which Paul faith, Rom. 5:1. Being therefore justified by faith, we have peace πρὸς τὸν Θεὸν with God through Jesus Christ our Lord; and the peace that issueth from our holy walking; or at least, if they be the same peace, it comes not one and the same way. For, 1. Peace, which is the fruit of justification, is a peace in the court of God, as the peace that a broken man hath in the court of justice, when he knoweth his surety hath paid the debts; he dare look justice in the face without any war, having assurance that war is removed, and enmity with God cried down, and all sins are freely pardoned: the peace that issues from our holy walking is in the court of conscience, and sense of sincerity, and straightness of walking; and is grounded on holy walking, as on a secondary help; and if there were not some confidence, that the sinfulness of these works, are freely pardoned, there should be little peace at all. 2. The former peace is immediately from pardon, that is the true cause of peace; the latter from signs, which dwell as neighbours with pardon; and is only peace, as it hath a necessary relation to pardon, and is resolved in some promise of God, and not as it is a work of our own: as hungering for Christ, as 'tis not the ground of pardon, so 'tis not the ground of peace that issueth from pardon; yet it is the ground of a comfortable word of promise, Blessed are they that hunger and thirst for righteousness, for they shall be satisfied. And the like, I say, of assurance, comfort, joy, that result from holy walking, and from justifying faith; we never placed good works in so eminent a place, as to ascribe these same effects to them, and to faith in Christ.
F. Cornewell 提出的问题，我不会归咎于那位博学而虔诚的神学家 Cotton 先生：一个人是否可以通过他的成圣来证明他的称义？他应该补充说，他是否可以向自己或自己的良心证明他的称义；因为他可以以一种推测的方式向他人证明，这是没有人怀疑的。2. 这个问题被错误地陈述了；好像成圣正式地证明了称义，就像称义本身一样，以及信心在实际工作中的作用：对抗安提法的人来说，如果它向个人的感觉证明他处于称义的状态，并且他有信心抓住基督的义，当他珍视圣徒并以他们为乐时，这就足够了。成圣并不像自由派想象的那样，以信心证明称义，以一种使颜色实际可见的明确方式证明它；没有光就没有颜色的标志或明显的标记。爱和成圣的工作并不能像如果成义是善行的目标一样证明成义；信仰证明成义，但成圣证明成义存在于灵魂中，尽管成圣并不能使成义在灵魂中实际可见，就像光使颜色实际可见一样；或者像信仰通过圣灵的光使成义可见一样：因为，就像烟证明有火存在，尽管烟不使火对眼可见；脉搏的跳动证明还有生命存在，尽管人昏迷，其他生命活动对眼不可见；当天黑时，东方的晨星证明太阳将很快升起，但它不使太阳对眼可见；水流证明有一个源头泉水，这些水流出，但它们不显示源头泉水在地球的哪个部分，以使其对眼可见；因此，成圣只作为标记、迹象和恩典效果的证据，证明成义的存在：当我在灵魂中发现爱和渴望取悦上帝时，这就是证据在一切事物中；我可以从灵魂的反射光和这些事物中知道这一点，我知道我内心有信仰和辩护，尽管我此刻感受不到信仰的运作，但效果和迹象证明了原因。 作为生活的行为，吃喝和行走在我身上，使我确信我拥有自然的生命；同样，信仰的生命的重要行为作为迹象和效果，给出了原因和源泉的证据；然而，并不需要用同样的光线来认识效果和原因；因为这只是一种推理的光线，一种天上的逻辑，我们通过圣灵的推理之光，知道我们通过信仰认识神；因为我们遵守他的诫命，并且通过神的逻辑知道，我们已经从死亡转化为生命，因为我们爱弟兄们；实际上，我们更多地知道那些拥有这些恩典证据的人必须被称义，而不是我们知道或看到抽象的称义本身或信仰本身；但是，信仰的光，圣灵的见证，通过自由恩典的运行，将使我们仿佛用眼睛看到称义和信仰，而不是通过传闻，而是像看到阳光一样。 第三个错误在于问题的状态，即从未有一个新教神学家（我排除亚民宗教和索西尼派，因为他们不是新教徒）将“成圣”视为称义的原因，而是视为结果；也从未有过在称义之前，与基督结合的普通成圣，不感受到我们对基督的需要；这是称义的明显迹象。如果科尼韦尔先生梦想着我们在转化之前加强准备工作，正如他在反对信仰之前灵魂中的恩典条件的论证中所表现的那样，那么他并不了解我们的意思；而且，像其他反法定主义者一样，他反驳了他不了解的东西。而且，我们从未与反法定主义者就第一次确信称义的问题产生争议，这种确信是与信仰之光相适应的。他本可以省去他所有的论证，来证明我们首先通过信仰而不是善行确信我们的称义：因为我们承认一种适用于信仰的确信的论证，并且它们对另一种通过迹象和效果的确信，这也是神圣的，没有任何作用。对于反法定主义者来说，1.通过信仰获得称义；2. 并且达到对辩护的感知和认识，有些人说这要么是从永恒开始的，要么是当基督在十字架上死去的时候，还有一些人说是当我们在子宫中首次获得生命的时候，这是第三种梦想；而且，确信我们的辩护是一样的。所以，凭信心被辩护，应该是凭行为被辩护，他们在良心上知道，我们与任何人一样反对这一点。但他们应该记住，圣徒从他们的圣洁行走中获得的平安和安慰，与辩护的自然结果所产生的平安是完全不同的，保罗在罗马书 5:1 中说到这一点。所以，我们因信称义，因我们的主耶稣基督，我们与上帝有平安；而从我们的圣洁行走中产生的平安；或者至少，即使它们是同样的平安，它们也不是通过同样的方式来到。因为，1. 和平是称义的果实，是上帝法庭中的和平，就像一个破碎的人在法庭上对正义的和平，当他知道他的担保人已经偿还了债务时，他敢直视正义，没有任何战争，确信战争已经消除，与上帝的敌意已经被打消，所有的罪都被免除了：从我们圣洁的行走中产生的和平是在良心的法庭中，是对真诚和行走的感觉，是以圣洁的行走为基础的；如果没有一些信心，认为这些行为的罪恶性质已经被免除，就不会有多少和平。第二，前者的和平是直接来自赦免，这是和平的真正原因；后者来自迹象，与赦免一起居住；它只是和平，因为它与赦免有必要的关系，并且以上帝的某个应许为基础，而不是作为我们自己的工作：就像渴望基督一样，它不是赦免的根据，也不是从赦免中产生的和平的根据；然而，它是一个令人舒适的应许的基础，那就是渴望公义的人有福了，因为他们必得饱足。 我说，保证、安慰、喜乐等等，都是由圣洁的行为和对基督的信仰而产生的；我们从未将善行放在如此重要的位置，以至于将这些效果归功于善行和对基督的信仰。

Then Mr. Cornewell loseth his labour to prove, that 'God doth not first declare and pronounce us righteous, upon sight and evidence of our sanctification, which is a righteousness of our own.' For to pronounce us righteous, is to justify us; and doth Mr. Cornewell know any protestant divines, who teach that God, either first or last, doth justify us for our inherent sanctification?
然后，科尼威尔先生白费力气证明“上帝并不是在看到我们的成圣并有证据之后，首先宣告我们是义人，这是我们自己的义。”因为宣告我们是义人，就是称我们为义；科尼威尔先生是否了解任何一位新教神学家教导上帝，无论是首先还是最后，都是因为我们内在的成圣而称我们为义？

Then Mr. Cornewell does confound evidence and assurance of justification, as if they were both one. For many saints have assurance of justification, so far as they are assuredly justified; and doubt much of their estate, through want of evidence: as many believe, and many times doubt, whether they believe or no. Therefore the argument to prove Abraham's assurance of justification, Rom. 4 cannot conclude, that Abraham had not divine evidence and assurance, that he was justified, by his holy walking, as by signs and fruits of faith. The assurance of Christ's righteousness is a direct act of faith, apprehending imputed righteousness: the evidence of our justification we now speak of, is the reflect light, not by which we are justified, but by which we know that we are justified: and the argument that proves the one, cannot prove the other.
然后，科尼韦尔先生混淆了证据和辩护的确信，好像它们是一样的。因为许多圣徒确信自己已经被称义，因为他们确信自己已经被称义；而且由于缺乏证据，他们对自己的状态产生了很多怀疑：就像许多人相信，但也经常怀疑自己是否相信一样。因此，用来证明亚伯拉罕在罗马书 4 章确信自己已经被称义的论证不能得出结论，即亚伯拉罕没有神圣的证据和确信，即他通过圣洁的行走，如信仰的迹象和果实，被称义。基督的义的确信是信心的直接行动，理解被归算的义：我们现在所说的称义的证据是反射的光，不是我们被称义的方式，而是我们知道自己被称义的方式：证明一个的论证不能证明另一个。

*Object. 3. If the promise be made sure of God unto faith, of grace, then it is not first made sure of faith unto works:
如果承诺是由上帝向信仰的恩典所确保的，那么它不是首先通过信仰确保到行为上。

But the promise is made sure of God, to faith, out of grace, Rom. 4:5. To him that worketh not, but believeth: the opposition between grace and works, Rom. 11:6; Rom. 4:4 is not only between grace and the merits of works, but between grace and the debt due to works: now to him that worketh is the reward not reckoned of grace, but of debt, Rom. 4:4 right of promise maketh work to be of a debt, not of grace.
但是，这个应许是由上帝确保的，是基于信仰和恩典的，罗马书 4:5。对于那不工作而是相信的人：恩典与行为之间的对立，罗马书 11:6；罗马书 4:4 不仅是恩典与行为的价值之间的对立，而且是恩典与行为所应得的债务之间的对立：现在对于那工作的人，报酬不是出于恩典，而是出于债务，罗马书 4:4，应许的权利使工作成为一种债务，而不是恩典。

Answ. The promise is made of righteousness and free justification by the grace of Christ; by the promise, and that is by the promised seed, Rom. 4 but these places speak not one word of the reflect evidence that a man hath in his own soul, by which he knows in himself he is justified. The disputer knows not what he says: he proves we have no promise to be justified by works, nor any assurance thereof from working; that is not the question now; but he should prove that we cannot know and make evident to our own souls that we are assuredly justified, and that we believe, when we bring forth the fruits of faith: there is one cause why there is life in this tree, and another cause, why all that pass by, and the tree itself, (if we suppose it to be capable of reason, as man is) doth know it hath life and sweet sap: this latter is known to the tree and to others, by bringing forth good fruit. As if there may not be sundry causes, του ἐιναι and του γνωαι, of the being of a thing, and to know the being of a thing: bringing forth fruit is not the cause of the life of the tree, good works are not the cause of our justification; but we know well the tree hath life, when we see it brings forth fruit; as we know we are justified, and in Christ, when we walk after the Spirit, and not after the flesh. The whole argument is of a direct assurance, called certitudo entis, or of the object: The question is, touching reflect certainty, how persons may be sure in their own conscience, called certitudo mentis; and so it concludeth not the question.
答案。这个承诺是由基督的恩典所赐予的正义和自由的辩护；通过这个承诺，也就是通过所应许的后裔，罗马书 4 章，但这些地方并没有提到一个人在自己的灵魂中所拥有的反映证据，通过这个证据，他知道自己已经被称义。争论者不知道自己在说什么：他证明我们没有承诺通过行为来获得称义，也没有任何来自工作的保证；这不是现在的问题；但他应该证明我们不能知道并使我们自己的灵魂确信我们已经被称义，并且我们相信，当我们带来信仰的果子时：这棵树之所以有生命，有一个原因，而所有经过的人和树本身（如果我们假设它有理性，就像人一样）知道它有生命和甜蜜的汁液，这后者通过结出好果子而为树和其他人所知。 仿佛可能有各种原因，του ἐιναι和του γνωαι，导致一件事物的存在和了解一件事物的存在：结果树结出果实并不是树的生命的原因，善行也不是我们称义的原因；但当我们看到树结出果实时，我们知道树是有生命的；当我们按照圣灵而不是按照肉体行走时，我们知道我们是称义的，并且在基督里。整个论证是关于直接的确信，称为 certitudo entis，或者关于客体：问题是关于反思的确定性，即人们如何在自己的良心中确信，称为 certitudo mentis；因此，它并没有回答问题。

2. 'Tis Antinomian doctrine, to make opposition between the gospel-promise, and the debt of the promise; the debt of works, Rom. 4 and Rom. 11 is law-debt due to the worker, as an hireling is worthy of his wages, because he hath done the work perfectly, according to a covenant made with his master: in which case, no man says the wages of the labourer is a free gift. But if whatever the Lord promise to us in the gospel, make God a debtor, and the thing promised to be debt, then let Antinomians speak out; for they say, (a) The whole letter of scripture, (and so of the whole gospel promises) hold forth a covenant of works, contrary to Gal. 4 where there be two covenants, one of works, another of grace; and contrary to the promises of grace in the gospel, John 3:16; Heb. 8:10, 11, 12; Matth. 11:28; 1 Tim. 1:15. (2.) All the promises of the gospel must make salvation debt: was not Christ promised in the prophets to the lost world? Rom. 1:2. The inheritance is not by law, but by promise, Gal. 3:17, 18; Rom. 9:8, 9; Luke 1:45, 54, 55, 68, 69, 70. Is Christ come to save sinners by debt, or by grace? Is salvation debt? 'tis promised. Is not righteousness promised to him that believes, Rom. 4:5 then righteousness must be debt, and so not of grace; for Cornewell telleth us, page 13. 'The right which a man hath by promise to a work, maketh the assurance of the promise but of debt unto him; and then the promise is not sure to him out of grace.' Then all the promises of an established kingdom to David and his seed, if they should keep God's commandments, all the blessings and salvation promised to believers in the Old and New Testament, so they bring forth the fruits of a lively faith, are mercies of debt, not of free grace. I well remember that the Familists (b) say, "It is dangerous to close with Christ in a promise." And (c) "There can be no true closing with Christ in a promise, that hath a qualification or condition expressed." I rather believe the Holy Ghost, Ho, every one that thirsteth, come to the water, come buy wine and milk without money and without price, Isa. 55:1. And if any man thirst, let him come to me and drink, John 7:37. And whosoever will, let him take of the water of life freely, Rev. 22:16; Mark 1:15. If Cornewell can free willing, thirsting, desiring, from working, he hath much divinity: yet the water of life and salvation promised to such cannot be debt, but free grace; for they are promised to these freely, and to be bestowed without money. Of the same strain is the fourth argument of Cornewell.
这是一个反法律主义的教义，将福音的应许与应许的债务对立起来；罗马书 4 章和罗马书 11 章中的工作债务是应付给工人的法律债务，就像雇工应得他的工资一样，因为他完全按照与主人达成的契约完成了工作：在这种情况下，没有人会说劳工的工资是一份自由的礼物。但是，如果主在福音中向我们承诺的一切使上帝成为债务人，承诺的事情成为债务，那么让反法律主义者说出来吧；因为他们说，（a）整本圣经的信件（以及整个福音的应许）都表明有一个与加拉太书 4 章相反的工作契约，还有一个恩典契约；与福音中的恩典应许相反，约翰福音 3:16；希伯来书 8:10, 11, 12；马太福音 11:28；提摩太前书 1:15。（2）福音的所有应许都必须使救恩成为债务：基督不是应许给丧失的世界吗？罗马书 1:2。产业不是通过法律，而是通过应许得来的，加拉太书 3:17, 18；罗马书 9:8, 9；路加福音 1:45, 54, 55, 68, 69, 70。基督来拯救罪人是通过债务还是恩典？救恩是债务吗？它是应许的。信靠的人不是应许得到了义吗，罗马书 4:5 那么公义必须是债务，因此不是出于恩典；因为科尼威尔在第 13 页告诉我们：“一个人凭着应许得到的权利，使得这个应许对他来说只是债务；那么这个应许对他来说就不是出于恩典。”那么所有对大卫及其后裔应许的建立王国，只要他们遵守上帝的诫命，所有在旧约和新约中对信徒所应许的祝福和救恩，只要他们带来活泼的信心的果子，都是债务的恩典，而不是自由恩典。我还记得法米利斯派（b）说：“在应许中与基督接近是危险的。”和（c）“在应许中与基督真正接近的人，必须没有明确的资格或条件。”我更相信圣灵所说的：“你们一切口渴的都当到水旁来，没有银钱的也可以来，买了吃，不用银钱，买了喝，不用价值。”（以赛亚书 55:1）“人若渴了，可以到我这里来喝。”（约翰福音 7:37）“凡口渴的，都可以白白地取生命的水喝。”（启示录 22:16；马可福音 1:15） 如果科尼威尔能够使人自由、渴望、渴望不再工作，那么他就有很多神性：然而，对于这些人所承诺的生命和救赎的水，不能是债务，而是自由的恩典；因为它们是免费向这些人承诺的，并且可以无偿地赐予。科尼威尔的第四个论点也是同样的观点。

*Object. 5. 'When sanctification is not evident, it cannot be an evidence of justification:
当圣化不明显时，它不能作为辩证证明。

But when justification is hidden and doubtful, sanctification is not evident;
但是当辩护被隐藏和怀疑时，成圣是不明显的；

Therefore sanctification cannot be our first evidence of justification.
因此，成圣不能成为我们被称义的首要证据。

The minor is proved, because when faith is hidden and doubtful, sanctification is not evident: but when justification is hidden and doubtful, faith is hidden and doubtful; therefore when justification is hidden and doubtful, sanctification is not evident.
这个论点是被证明的，因为当信仰被隐藏和怀疑时，圣化是不明显的；但当称义被隐藏和怀疑时，信仰也被隐藏和怀疑；因此，当称义被隐藏和怀疑时，圣化也是不明显的。

The proof of the major is, 1. Faith is the evidence of things not seen; and so makes all things evident: then, when faith is hidden, what can be clear?'
专业的证明是，1.信仰是看不见事物的证据；因此使一切事物显而易见：那么，当信仰被隐藏时，还有什么能清晰明了的呢？

2. 'Because no sanctification can be pure and sincere, but when it is wrought in faith; and so it cannot be evident, but when it clearly appeareth to be wrought in faith.'
因为没有什么能够纯洁和真诚的成圣，除非是在信仰中完成的；所以它只有在明显地表现出在信仰中完成时才能显而易见。

Answ. 1. There is in the conclusion (first) the first evidence of justification, that is not in the premises, against all art. The proposition, 'When sanctification 'is not evident, it cannot be an evidence of justification,' is weak, and weakly proved: for there is a twofold evidence, one of sense and feeling spiritual, another of faith. When sanctification wants the evidence of faith, that I cannot believe salvation from mine own christian walking, yet may the soul have evidence of feeling and sense, that we trust we have a good conscience in all things, willing to live honestly, Heb. 13:18 and we dare say, Lord, we delight to do thy will, and long for thee, O Lord, as the night-watch watcheth for the morning; and, Whom have we in heaven but thee? &c. and can out of sense give a testimony of ourselves, yea, and can place all our delight in the excellent ones, Psal. 16:3 and 119:62; 1 John 3:14 so as the heart warms, when we see the saints; and in this case sanctification is evident, when remission of sins may be under cloud; else this argument does conclude, if it have any feet, that sanctification ever and at all times is dark, when justification is dark; and so sanctification is never an evidence of justification, but when justification is evident: so the wisdom of God is taxed, as if he would never have us to know that we are translated from death to life, because we love the brethren, but when we evidently know, we are thus translated, though we had no love to the brethren: then the Lord hath provided a candle for his weak ones, by this argument, when it is day-light; but hath denied any candle-light, moon-light, or star-light, when it is dark night. 2. The major is not proved: faith is not the evidence of all things, as that it maketh all things evident to our spiritual sense; for Cornewell granteth, faith may be hidden; then it can evidence nothing when it is hidden. Love to the brethren, keeping of his commandments, yield sensible evidences that we are justified, even when faith is not evident; and how many are convinced they have undoubted marks of faith and justification, who doubt of their faith and justification? And so the minor and probation of it is false; for it is most false, that when faith is hidden and doubtful, sanctification is not evident: this is asserted gratis, not proved: as if ye would say, ever when the well-head is hidden, the streams are not seen; when the sap and life of the tree is not seen, but hidden, the apples, leaves and blossoms are not evident. This is a begging of the conclusion: for then should a man never, neither first nor last, 'know that he is translated from death to life, because he loves the brethren:' Why? Because when translation from death to life, or when faith and justification is hidden, the love to the brethren, and all the works of sanctification, are hidden, saith this author.
答案 1：在结论（首先）中，有第一个证据证明，这个证据不在前提中，反对所有的艺术。命题“当圣化不明显时，它不能成为证明辩护的证据”是薄弱的，并且证明也薄弱：因为有两种证据，一种是感觉和感受属灵的证据，另一种是信仰的证据。当圣化缺乏信仰的证据时，我不能相信救恩来自我自己的基督徒行走，然而灵魂可以有感觉和感受的证据，我们相信我们在一切事情上都有良好的良心，愿意正直地生活，希伯来书 13:18，我们敢说，主啊，我们喜悦行你的旨意，渴望你，主啊，如同夜间的守望者盼望早晨；我们在天上除了你还有谁呢？等等，我们可以凭感觉为自己作证，甚至可以把所有的喜悦都放在美好的人身上，诗篇。 16:3 和 119:62；约翰一书 3:14，当我们看到圣徒时，心灵会变得温暖；在这种情况下，当罪恶的赦免可能被掩盖时，圣化是显而易见的；否则，这个论点并不能得出结论，如果它有任何根据的话，那就是圣化在任何时候都是黑暗的，当称义是黑暗的时候；所以圣化从来不是称义的证据，除非称义是显而易见的：所以，上帝的智慧受到了指责，好像他永远不会让我们知道我们是从死亡到生命的转变，因为我们爱弟兄，除非我们明确知道我们是这样转变的，即使我们对弟兄没有爱：那么主已经为他的软弱者准备了一盏蜡烛，通过这个论点，在白天时有光明；但在黑夜时，他拒绝了任何蜡烛光、月光或星光。2. 主要的观点没有被证明：信仰并不是所有事物的证据，它不能使我们的灵性感觉对所有事物都变得明显；因为科尼威尔承认，信仰可能是隐藏的；那么当它被隐藏时，它就不能证明任何事情。 爱弟兄，遵守他的诫命，产生明显的证据表明我们被称义，即使信仰不明显；有多少人确信自己有无疑的信仰和称义的标志，却对自己的信仰和称义产生怀疑？所以，这个论点的次要和证明是错误的；因为当信仰被隐藏和可疑时，成圣是不明显的是最错误的：这是毫无根据的断言，没有被证明：就好像你们要说，即使源头被隐藏，水流也看不见；当树木的汁液和生命不可见，而是隐藏的时候，苹果、叶子和花朵也不明显。这是一个推论的乞求：因为那么一个人永远不会，无论是第一次还是最后一次，“知道他已经从死亡转化为生命，因为他爱弟兄。”为什么？因为当从死亡到生命的转化，或者当信仰和称义被隐藏时，对弟兄的爱和所有成圣的行为也被隐藏，这位作者说。

3. The second proof of the major is lame; 'sanctification is never pure and sincere, without faith,' (saith he;) Ergo, 'It cannot be evident, but when it appeareth to be wrought in faith.' The consequence is null; just like this, sweet streams cannot flow but from a sweet spring; ergo, It cannot be evident and clear to my taste that the streams are sweet, except I taste the water at the fountain-head, and see it with mine eyes; and my taste cannot discern the sweetness of the fruit, except my senses were within the trunk or body of the tree, to feel, see, and taste the sap of life, from whence the fruit cometh. Yea, the contrary consequence is true, because I smell sincerity, love, single intentions to please God in my works of sanctification; therefore I know they came from faith; so the Holy Ghost should delude us, when he saith, 'We know, we know, or believe in Christ, because we keep his commandments.' Ergo, We cannot know this, except it be evident, that our keeping his commandment come from faith, and the knowledge of God.
3. 专业的第二个证据站不住脚；他说：“没有信心，圣洁就永远不会纯净和真诚。” 因此，“除非它在信心中显现，否则它不可能明显。” 结果是无效的；就像这样，甜美的溪流只能从甜美的泉水中流出；因此，除非我尝一尝泉水，亲眼看到它，否则我无法明显地品尝到溪流的甜美；除非我的感官在树干或树体内，能够感受、看到和品尝生命的汁液，否则我的味觉无法辨别水果的甜美，因为我闻到了真诚、爱心和单纯的意愿，以取悦上帝在我的圣洁工作中；因此，我知道它们来自信心；所以，圣灵应该欺骗我们，当他说：“我们知道，我们知道，或者相信基督，因为我们遵守他的诫命。” 因此，除非我们明显地知道，我们遵守他的诫命是出于信心和对上帝的认识，否则我们无法知道这一点。

†Object. 6. "Such a faith as a practical syllogism can make, is not a faith wrought by the Lord's almighty power; for the conclusion followeth, but from the strength of reasonings, not from the power of God, by which alone divine things are wrought, Eph. 1:19, 20; Col. 2:20.
物体。6. "一个实际的三段论所能产生的信仰，并非是主的全能力量所创造的信仰；因为结论是从推理的力量而来，而不是从上帝的能力而来，只有上帝的能力才能创造神圣的事物，参见以弗所书 1:19, 20；歌罗西书 2:20。

But faith wrought by a word and a work, and the light of a renewed conscience, without the testimony of the Spirit, is such a faith as practical syllogism can make: Ergo, such a faith, so wrought, is not wrought by the Lord's almighty power.
但是，只凭一个词和一个行动所产生的信仰，以及一个更新的良心的光芒，没有圣灵的见证，这样的信仰就像实际推理所能产生的信仰一样：因此，这样被创造的信仰并不是由主的全能力所创造的。

The minor is proved, because all the three, the word, the work, and the light of conscience, are all created blessings and gifts, and therefore cannot produce of themselves a word of almighty power; and the word of itself is a dead letter, the work is less: for faith cometh by hearing a word, not by a work."
这个小问题是被证明的，因为这三者，即话语、工作和良心的光明，都是创造的祝福和礼物，因此不能自己产生全能的力量的话语；而话语本身是一封死信，工作更少：因为信仰是通过听到话语而来的，而不是通过工作来的。

Answ. When Mr. Cornewell saith, By the power of God alone, divine things (such as faith that layeth hold on Christ's righteousness) are wrought, Eph. 1:19; Col. 2:20 he excludeth the ministry of the gospel, and the promises thereof, for they are created things, and so they have no hand nor influence in begetting faith. Antinomians will have us believe, that Paul, Ephes. 1:19, 20; Col. 1:20 thinks no ministry of the word, nor any hearing of the preached word, begetteth faith; contrary to Rom. 1:16; Rom. 10:17 but by the only immediate power of the Spirit we are converted without the word. Nor is here that which is in question concluded; never protestant divine taught, that without the actual influence of omnipotent grace, can faith or spiritual sense that we are justified, be produced by the word, work, or created light alone; nor can the corn grow alone by power in the earth, clouds, or rain; nor any creature move without the actual influence of the omnipotent Lord, in whom we move: therefore by this reason we could not know that the sun shall rise, by the rising of the morning star; nor can we have any supernatural sense, by our holy walking, contrary to scripture, 1 John 2:3; John 3:14. But we know by this; all faith is ascribed by Antinomians, to the immediate testimony and enthusiastical inspiration of the Spirit. As for the searching of scripture (say* they) 'tis not a sure way of searching and finding out Christ, 'tis but a dead letter,† and holds forth a covenant of works in this letter;' and therefore, with the old Anabaptist, they'll have no teaching by scripture, but only teaching by the Spirit. We hold that conditional promises are made to duties of sanctification, therefore we may have comfort and assurance from them, in our drooping condition. Cornewell answereth, page 23, 24, 25. 'The promises are not made to us, as qualified with such duties of sanctification; for then they should belong to us of debt, not out of grace, Rom. 4:4. But in respect of our union with Christ, in whom they are tendered to us, and fulfilled to us, satisfaction is made to the thirsty, not for any right his thirst might give him in the promise, but because it directeth to Christ, who fulfilleth the condition, and satisfieth the soul; and the soul must first have come to Christ, and gotten his first assurance from faith in Christ, not from these conditions and duties.'
答：当科尼威尔先生说，只有靠上帝的力量，才能产生神圣的事物（比如信仰依附基督的义），他排除了福音事工和其中的应许，因为它们是被创造的事物，所以对于产生信仰没有任何作用或影响。安提法主义者会让我们相信，保罗在以弗所书 1:19、20 和歌罗西书 1:20 中认为，没有福音的事工，也没有听传道的话语，能产生信仰；这与罗马书 1:16 和罗马书 10:17 相反，因为我们只有通过圣灵的直接能力才能转化，而不需要借助话语。 这里也没有得出问题的结论；从来没有新教神学家教导过，只有在全能的恩典的实际影响下，才能通过道、工作或创造的光照，产生信仰或属灵的感知，即我们被称义；就像谷物不能仅凭地、云或雨的力量生长一样，任何生物也不能在没有全能的主的实际影响下移动：因此，根据这个理由，我们不能通过晨星的升起来知道太阳将升起；我们也不能通过我们的圣洁行走来获得任何超自然的感知，这与圣经相违背，约翰一书 2:3；约翰福音 3:14。但我们知道，安提诺米派将所有的信仰归功于圣灵的直接见证和狂热的灵感。至于研究圣经（他们说），这不是一种确定找到基督的方法，它只是一封死信，†在这封信中展示了一个契约的工作；因此，他们与旧派浸礼派一样，不接受通过圣经的教导，只接受通过圣灵的教导。我们认为，有条件的应许是给圣化的责任的，因此我们可以在我们颓废的状态中从中得到安慰和保证。 康威尔在第 23、24、25 页回答道：“这些应许并不是给我们作为圣洁的责任的资格，因为那样的话，它们就属于我们的债务，而不是出于恩典，罗马书 4:4。但是，就我们与基督的合一而言，这些应许向我们提供，并在我们身上实现，对口渴者进行了满足，不是因为他的口渴在应许中给予了他任何权利，而是因为它指引我们去寻求基督，他满足了条件并满足了灵魂的需要；而灵魂必须首先来到基督，并从对基督的信心中得到第一次保证，而不是从这些条件和责任中得到。”'

Answ. 1. This is a yielding of the cause. We say, there be promises of the water made to thirsty souls, not as if the right, Jus, law, merit, debt, that we have to them, belonged to us, for the deed done, but for Jesus Christ only. 2. Not as if we upon our strength, and the sweating of free-will, did conquer both the condition and reward. 3. But yet we have comfort and assurance, when we by grace perform the duty, that our faithful Lord, who cannot lie, will fulfil his own promise. 4. He knoweth nothing of the gospel, who thinketh not God by his promise cometh under a sweet debt of free-grace are consistent. But Antinomians breath smell of fleshly liberty; for they tell us, (a) conditional promises are legal, contrary to the gospel, Rom. 10:9; John 3:16; John 5:25. That (b) 'tis not safe to close with Christ in a conditional promise; if (c) any thing be concluded from water and blood, 'tis rather damnation than salvation. That (d) 'tis a sandy foundation to prove that Christ is mine, from a gracious work done in me by Jesus Christ, were it even faith; for we are (e) completely united to Christ, without faith wrought by the Spirit. (f) 'Tis incompatible with the covenant of grace, to join faith with it. To be (g) justified by faith, is to be justified by works. That (h) to say there must be faith on man's part to receive the covenant, is to undermine Christ.' Neither Cornewell nor Saltmarsh oppose these blasphemies, but extol the patrons of them in New-England.
答案. 1. 这是一种归因于原因的方式。我们说，水的应许是给口渴的灵魂，不是因为我们对他们有权利，法律或债务，而只属于耶稣基督。2. 不是说我们依靠自己的力量和自由意志的努力，征服条件和奖赏。3. 但是我们有安慰和保证，当我们靠着恩典履行职责时，我们那信实的主将实现他的应许。4. 不懂福音的人认为神不受甜美恩典的应许。但是反圣律主义者那种肉体自由的气息；因为他们告诉我们，(a) 附带条件的应许是违反福音的，罗马书 10:9; 约翰福音 3:16; 约翰福音 5:25. (b) 在附带条件的应许中与基督结合并不安全； (c) 什么都不要相信，从水和血。恶名胜于灭亡。 (d) 从耶稣基督在我里面所做的恩慈工作，即使是信仰，证明基督是我的神圣基础。 因为我们(e) 完全属于基督，即使信仰是圣灵所成就的。 （f）将信仰与之结合是与恩典的约束不相容的。通过信仰被称义，就是通过行为被称义。（h）也就是说，人必须有信仰才能接受约定，这是在削弱基督。科尼威尔和索尔特马什都没有反对这些亵渎，反而赞扬了新英格兰的支持者。

Father, save me from this hour.
父啊，求你拯救我脱离这个时刻。

Father is a word of faith. But, had Christ need of faith?
父亲是一个信仰的词语。但是，基督需要信仰吗？

Answ. Not of faith of confiding in him that justifieth the sinner, except he had faith of the justifying of his cause, in God's acquitting him of suretiship, when he had paid all; but he had faith of dependency on God in his trouble, that God would deliver him; and he was heard in that which he feared.
回答：除非他对称义罪人的信心是基于他对自己事业的称义的信心，即在上帝免除他的担保责任时，他已经偿还了一切；但他对上帝在困境中的依赖有信心，相信上帝会拯救他；他的恐惧得到了回应。

And, Quest. 2. How could there be a faith of dependency in Christ, for he was the same independent God with the Father?
而且，问题 2。基督如何有一种依赖的信仰，因为他与父神是同样独立的神？

Answ. There were two relations in Christ; one as Viator, going toward glory, and leading many children with him to glory; another as Comprehensor, seeing and enjoying God. 2. There were two sights in Christ, one of vision, another of union; the sight of union of two natures, is the cause of the sight of vision. Christ being on his journey travelling toward glory, did with a faith of dependency rest on God as his Father, seeing and knowing that the union could not be dissolved; but as a comprehensor, and one at the end of the race, enjoying God in habit, there was no necessity that Christ should always, & in omni differentia temporis, actually see and enjoy God, in an immediate vision of glory.
答案：基督有两种关系；一种是作为旅行者，朝着荣耀前进，并带领许多子女与他一同进入荣耀；另一种是作为领悟者，看见并享受上帝。基督有两种视角，一种是视觉，另一种是合一；两性合一的视角是视觉的原因。基督在他通向荣耀的旅程中，以依赖上帝为父的信仰安息，看见并知道这种合一是不能解除的；但作为一个领悟者，作为比赛的终点，以习惯的方式享受上帝，基督并不需要始终在任何时间点上实际看见和享受上帝的荣耀。

For, 1. This implieth no contradiction to the personal union, even as the seeing of God habitually, which is the most joyful fight intelligible, and by necessity of nature does produce joy and gladness, may, and did consist in Christ, with groanings and sadness of Spirit, even before his last sufferings: so the interruption for a time, of the actual vision of God, might stand with Christ's personal happiness, as God-man. 2. If we suppose there were just reasons, why God should command that angels and glorified spirits should not actually see God for a time, there were no repugnancy in this to their true blessedness, so it fell not out through their sins; no more than the sun should lose any of its nature, if we suppose God should command it to stand still, and to be covered with darkness many days, as in Joshua's time it stood still in the firmament some hours, and for a time was covered with darkness at the suffering of Christ. What an interposed cloud of covering it was, or what a skreen did interrupt the flux of the beams and rays of the Godhead from actual irradiation on the soul, and faculties and powers of the soul of the man Christ, is more than I can determine. Certain it is, God was with the manhood, and so near as to make one person, but there was no actual shining on the powers of the soul, no heat and warmness of joy, but as if his own infinite sea of comfort were dried up, he needed a drop of the borrowed comfort of an angel from heaven. Now, whether this angel, Luke 22:43 did wipe the sweat of blood off his holy body, and really serve him that way; or if the angel was sent with good words from the Father, to comfort him, and say to this sense, O glorious Lord, courage, peace, and joy, and salvation, shall come; thy Father has not forsaken thee utterly; it cannot be known: but Luke faith, An angel appeared from heaven ισχυων ἀυῖον, strengthening him. But it was admirable, that the Lord of all consolation should stand in need of consolation, and a good word from his own creature; or that the great Lord, the lawgiver, should need the comfort of prayer, or any ordinance. O what a providence! what a world is this! that God-man, sweet Jesus, is put to his knees, and his prayers with it! Come see the Lord of life at a weak pass; he is at, God help me; at tears and sighing, God save me. This is more than if the whole light of the sun were extinguished, and it behoved to borrow light from a candle on earth; and the whole sea and rivers dried up, and they behoved to beg some drops of dew from the clouds to supply their want.
对于第一点，这并不与个人的合一相矛盾，就像经常看到上帝一样，这是最令人愉悦的感知，而且根据本性的必然性产生喜悦和快乐，可能并且确实在基督里存在，即使在他最后的受难之前，也伴随着呻吟和忧伤的灵魂。因此，暂时中断对上帝的实际视觉，可能与基督作为上帝和人的个体的幸福相一致。第二点，如果我们假设有正当的理由，上帝命令天使和得荣耀的灵魂在一段时间内不能实际看到上帝，这并不与他们真正的幸福相矛盾，只要这不是由于他们的罪过引起的；就像我们假设上帝命令太阳停止运转，并在许多天内被黑暗覆盖一样，太阳不会失去任何本质，就像在约书亚的时代，太阳在天空中停留了几个小时，并在基督受难时暂时被黑暗覆盖一样。关于这个中间的遮蔽云或者是什么屏障阻碍了上帝的光辉和神性的流动，使其无法实际照射到基督的灵魂、灵魂的能力和力量上，我无法确定。 肯定的是，上帝与人性同在，如此之近以至于成为一个人，但是灵魂的力量并没有真正的光辉，没有喜悦的热度和温暖，就像他自己无尽的安慰之海已经干涸，他需要从天堂借来的一滴安慰。现在，无论这个天使（路加福音 22:43）是否擦去了他圣洁的身体上的血汗，并真正以这种方式服侍他；或者这个天使是否被派来带着父亲的美言安慰他，并对这种感觉说：“荣耀的主啊，勇气、平安、喜乐和救恩将会来临；你的父亲并没有完全抛弃你。”这是无法知道的：但是路加说，一个天使从天上显现，加强他。但是令人赞叹的是，所有安慰的主需要安慰，需要他自己的受造物的美言；或者伟大的主，立法者，需要祷告或任何仪式的安慰。哦，这是多么的神奇！这是一个什么样的世界！生命之主甜美的耶稣，被迫跪下祷告！来看看生命之主在一个脆弱的关口；他在那里，上帝帮助我；在哭泣和叹息中，上帝拯救我。 这比太阳的全部光芒熄灭还要严重，就像地球上的蜡烛借光一样；整个海洋和河流干涸，它们不得不向云朵乞求几滴露水来满足需求。

2. Christ himself refused comfort to himself: there was a sea of joy in Christ, within him; but not one drop can issue out on the powers of his soul: joy is sad, fairness black, faith feareth and trembleth; the infinite all, lieth under the drop of the comfort of a creature nothing. Riches beggeth at poverty's door; the light is dark, greenness withereth and casteth the bloom, life maketh prayers against the death of deaths, the glory and flower of heaven standeth sad and heavy at the jaws and mouth of hell. Mat. 26:39. He prayed to this sense, fallen on his face to the earth once, O my Father, remove this cup; but he is not answered: he knocketh the second time, O my Father, if it be possible, remove this cup. O but here is a hard world! the substantial Son of God knocking and lying on his face on the earth, and his Father's door of glory fast bolted, the Son cannot get in. The like of this providence, you never read nor heard of. The natural Son of God crieth, with tears and strong cries, with a sad, heavy and low spirit, to his Father; he cannot get one word from heaven, or half a glimpse of the wonted glory that was natural and due to him as God. O rare and sad dispensation! He must cry the third time, O my Father, remove this cup. We storm, if the Lord do not open his door at the first knock: O what hard thoughts have some of God, if a flood of love issue not from his face at the first word! but the Lord's saints are not to look for a providence of the honey-drops of the fattest consolations of heaven, in every ordinance of prayer and praises. O what a sad administration! Psal. 22:2. O my God, I cry in the day-time, and thou hearest not; and in the night-season, and am not silent. The church speaketh sadly to God. What can be worse than this? Lam. 3:7. He hath hedged me about, that I cannot get out; he hath made my chain heavy. Yet to open a sad heart in the bosom of a friend, far more to God, is much ease; but here is worse, verse 8. Also, when I cry and shout, he shooteth out my prayer. Psal. 69:3. I am weary of crying, my throat is dried; mine eyes fail, while I wait for my God. It is grace to put a construction of love and faith on the Lord's not answering our desires. These experiences may silence us; 1. It may be good that the Lord answer, and not good that he answer now: the saints are often ripe for praying, when they are unripe for the mercy of a real answer and help from God. Two things necessitate prayer, (1.) Our duty to worship. (2.) Our necessity and straits. But on our part we are not ripe for an answer for any of these, being yet not humbled, and praying with slow desires, little fervour of faith. 2. 'Tis possible it be our duty to pray, as supposing a real necessity of what we need, and yet it is not our good that God hear us now. No doubt Abraham and Sarah both prayed for a son, many years before the one was an hundred, the other ninety and nine years old; but it was not good that God should hear them, till it be a miracle, and a new way, and more than ordinary providence they were answered. 3. God refuseth never to hear us, for favours that are non-fundamentals toward everlasting life, but when it is better be not heard, than heard: Moses might possibly not know a reason, but it was better for him that he saw afar off the good land, (more for faith and mortification, and heavenly-mindedness, which he saw not) than that he should enter with the people into that land, which he prayed for. 4. Not any of the saints, considering that all things work together for good to them that love God; but as they praise God that he hath heard their prayers, so they praise God in some things that their prayers lie at a fast bolted door, and take it well in other things that he was displeased with them, and so that they have cause to be humbled that God did grant their desire. Let it be that David prayed for a son, and God gave him Absalom; it is a question, if David had not cause to wish he had never been born. 5. God hath equally regulated and limited our desires to be heard, and our willingness, faith, submission and patience, and our praises according as we are heard or not heard; yet we are less in praises when we are heard, and our desires fulfilled, and in submission, when we are not heard, than we are forward to praise; because necessity and straits can more easily obtain of us to pray, and to set on moving the wheels of our affections, than grace can keep our spiritual affections in heat of motion, or limit and border our natural affections in praising, when they take them to their wings. David, Psal. 21; Psal. 69. O my God, I cry night and day, till my throat be dry in asking; but where doth he say, O my God, I will praise night and day, till my throat be pained in praising, and my heart and eyes are wasted and spent in submissive waiting for thee, and praising for not hearing me in some things? 6. God is equally gracious to his own, in not hearing and granting, as in fulfilling their desires. 7. No man should take it hard, not to be answered at the first, when the prime heir Christ was kept knocking at his Father's door. 8. Heard or not heard, the prayers of faith have a gracious issue, tho' the dross of them be cast away. 9. As praises have no issue, but to give to God, not to ourselves; so prayers in faith are to be offered to God, as God, tho' nothing return in our bosom, that God may be extolled. Christ knew deliverance from this hour cannot be granted, yet he prays. 10. Faith is required no less to believe the good that the Lord mindeth us in not hearing us, than the good he intendeth in hearing and fulfilling our desires: no condition of providence can fall wrong to faith, which can fly with any wings, and fail with every wind, so long as Christ liveth.
基督自己拒绝了安慰：他内心有一片喜乐的海洋，但却没有一滴能流出来滋润他的灵魂：喜乐变得悲伤，美丽变黑暗，信心害怕颤抖；无限的一切，在一个微不足道的生物的安慰之下。财富在贫穷的门前乞讨；光明变得黑暗，绿色枯萎并掉落花瓣，生命为死亡祈祷，天堂的荣耀和花朵在地狱的口中沮丧而沉重。马太福音 26:39。他向这种感觉祈祷，一次跪倒在地上，说：“我的父啊，如果可能，求你叫这杯离开我。”但他没有得到回答：他第二次敲门，说：“我的父啊，如果可能，求你叫这杯离开我。”哦，这是一个艰难的世界！神的实质之子敲门，躺在地上，他父亲的荣耀之门紧闭，儿子无法进入。你从来没有读过或听说过这样的安排。神的天然之子含着眼泪和强烈的呼喊，带着悲伤、沉重和低沉的心灵向他的父亲呼求；他无法从天上得到一句话，或者看到他作为神所应得的常见荣耀的一瞥。哦，这是一个罕见而悲伤的安排！ 他必须第三次哭泣，哦，我的父啊，除去这杯。如果主不在第一次敲门时打开他的门，我们就会愤怒。哦，上帝有些人心中有多么艰难的想法，如果他的脸上不涌出一股爱的洪流！但是，主的圣徒们不应该在每一次祈祷和赞美的仪式中寻求天堂最丰盛的安慰的蜜滴的供应。哦，多么悲伤的管理！诗篇 22:2。我的上帝啊，我白天呼求，你不听；夜间呼求，我不沉默。教会悲伤地对上帝说话。还有比这更糟糕的吗？耶利米哀歌 3:7。他用篱笆围住我，我无法逃脱；他使我的锁链沉重。然而，在朋友的怀抱中敞开悲伤的心，更加容易，但这里更糟糕，第 8 节。此外，当我呼喊和喊叫时，他发出我的祷告。诗篇 69:3。我厌倦了哭泣，我的喉咙干涸；我等待我的上帝时，我的眼睛失去了光彩。在主不回应我们的愿望时，能够以爱和信仰的方式解释是一种恩典。这些经历可能使我们沉默；1. 主回答可能是好的，但现在回答可能不好：圣徒们常常在祈祷时已经准备好了，但他们对来自上帝的真正回答和帮助还不成熟。祈祷有两个必要条件：（1）我们有责任敬拜；（2）我们有需求和困境。但就我们而言，我们对这些回答还不成熟，因为我们还没有谦卑，祈祷时的愿望缓慢，信仰的热情不足。2.我们有可能有责任祈祷，因为我们认为我们需要的东西是真正必要的，但上帝现在听我们的祈祷可能并不好。毫无疑问，亚伯拉罕和撒拉在他们年纪已经很大之前的许多年里都为要生一个儿子而祈祷，但上帝在他们得到回答之前可能认为这不好，除非这是一个奇迹，一种新的方式，一种超乎寻常的安排。3. 上帝从不拒绝听我们的祈祷，即使这些祈祷与永恒生命无关，但有时候不被听到比被听到更好：摩西可能不知道原因，但对他来说，他远远看到美好的土地（更多是为了信仰、克己和以天国为念），比与百姓一同进入他所祈求的土地更好。4.所有的圣徒都知道，凡是爱神的人，万事都互相效力，使他们得益处；他们赞美上帝听了他们的祷告，也在某些事情上赞美上帝，因为他们的祷告被拒绝，而在其他事情上，他们感到上帝对他们不满，因此他们有理由谦卑，因为上帝满足了他们的愿望。就拿大卫为儿子祈祷，上帝给了他押沙龙来说，可以质疑大卫是否有理由希望自己从未出生。5. 上帝同样调节和限制了我们的愿望被听到的程度，以及我们的意愿、信仰、顺从和耐心，以及我们的赞美，根据我们是否被听到。然而，当我们被听到并实现了愿望时，我们的赞美较少，而当我们没有被听到时，我们的顺从较少，比起赞美来说，因为困境和困难更容易促使我们祈祷，激发我们的情感，而恩典却不能保持我们的灵性情感处于运动的热度，或者限制和界定我们的自然情感在赞美时的翅膀上。大卫在诗篇 21 和诗篇 69 中说：“我的神啊，我昼夜呼吁，直到我的喉咙干涸。”但他在哪里说：“我的神啊，我要昼夜赞美你，直到我的喉咙因赞美而疼痛，我的心和眼睛因顺从等待你而消瘦和消耗，因你在某些事情上没有听到我而赞美你？”6.上帝在不听和不满足他们的愿望时，对他自己的人同样慈悲。7.当主要继承人基督被拒绝进入父亲的门时，没有人应该认为不被立即回答是件困难的事情。8. 信仰的祈祷不论是否被听取，都有恩典的结果，尽管其中的渣滓会被抛弃。赞美只是为了归荣耀于上帝，而不是为了自我，因此通过信仰的祈祷应该作为上帝而不是作为我们自己去献上，虽然我们的内心可能没有回应，但是要用于赞美上帝。基督知道不能获得从这时候的解救，但他仍然祈祷。信仰要求我们相信主不听取我们所求时，也会有他心意中的好处。在基督活着的时候，任何情况都不会对信仰构成错误，因为信仰可以拥有无数翅膀，可以适应任何风，同时也会失败。

Father, save me from this hour.
父啊，求你拯救我脱离这个时刻。

Christ bottometh his prayer on the sweetest relation of a Father and a Son; Father, save me. So, John 17. Father, glorify thy Son. v. 5. And now, Father, glorify me. Six times in that prayer he useth this style. Mat. 11:25. I thank thee, O Father, Lord of heaven and earth, Mat. 26. O my Father, remove this cup. His Father was great in his esteem; none like his Father. It is a strong argument to Christ, to persuade an hearing and a deliverance; and he was heard in that which he feared: he had no end in his coming into the world, but to do the will of his Father, John 5:30. (2.) Love is a sweet ingredient in prayer: the beloved disciple John, who only, of all the evangelists, setteth down Christ's love-prayer, chap. 17 useth it more frequently than any of the other three evangelists. (3.) Propriety, interest, and covenant-relation is a sweet bottom, and a strong ground for prayer: so in praying, hath Christ taught us to say, Our Father which art in heaven. And, Psal. 5:2. Hearken to my voice, my King, and my God. 2 Kings 19:19. Now therefore, O Lord, our God, I beseech thee, save us out of his hand. Ezra bottometh his prayer on this, chap. 9:6. O my God, I am ashamed and blush. And Jehoshaphat, 2 Chron. 20:12. O our God, wilt thou not judge them?
基督以父子之间最甜蜜的关系为基础来祈祷；父啊，拯救我。约翰福音 17 章，父啊，荣耀你的儿子。第 5 节，现在，父啊，荣耀我。在那篇祷告中，他使用了六次这样的说法。马太福音 11:25，我感谢你，父啊，天地的主。马太福音 26 章，我的父啊，求你让这杯离开我。他非常尊敬他的父亲；没有人能比得上他的父亲。这对基督来说是一个有力的论据，用来说服听众和解救；他在他所害怕的事情上得到了回应：他来到世上没有别的目的，只是要遵行他父亲的旨意，约翰福音 5:30。（2）爱是祈祷中的一种甜蜜成分：只有约翰这位被爱的门徒，才在福音书中记载了基督的爱祷告，第 17 章比其他三位福音书的作者更频繁地使用这种说法。（3）所有权、利益和盟约关系是祈祷的甜蜜基础和坚实基础：所以在祈祷中，基督教导我们说，我们在天上的父。诗篇 5:2，倾听我的声音，我的王，我的神。列王纪下 19:19，现在，耶和华我们的神啊，求你拯救我们脱离他的手。以斯拉在他的祈祷中以此为基础，第 9 章第 6 节，我的神啊，我感到羞愧。 耶和华，我们的神，你难道不会审判他们吗？（出自《历代志下》20:12）

Use. In prayer, consider what claim and interest you have to God, if you be a Son, and he a Father: bastards cannot pray; strangers without the covenant, and heathen, having no right to God, as their God and Father, may petition God, as a subdued people do their conqueror, or as ravens cry to God for food, and as some bowl upon their beds for corn and wine, Hos. 7:14 but they cannot pray; for in praying aright to God, there is required not only gracious ingredients in the action, but also a new state of adoption and filiation: many speak words to God, who do not pray; many tell over their sins, who confess not their sins to God; many speak good of God, who do not praise God; many sigh and groan in praying, and have no deep sense of God, or their own sinful condition. Trees growing together make not always a wood. Ah, our prayers, God knows, are often out of their right wits. Many cry, Father, to God, but lie; for they are not sons, and their words are equivocation. Thousands claim Fathership in God, where there is no Sonship, nor fundamentum in re, no ground in the thing itself. A new nature is that only best bottom of praying, that taketh it off from being a taking of the name of God in vain. All creatures speak of God, and, in their kind, to God; but only a son can speak to God in prayer, as to his Father: calling upon God, with a pouring out of the soul to him in Christ, is essential to sons.
在祈祷中，考虑一下你对上帝的要求和利益，如果你是儿子，他是父亲：私生子不能祈祷；陌生人没有契约，异教徒没有权利将上帝视为他们的上帝和父亲，他们可以向上帝请求，就像被征服的人向他们的征服者请求一样，或者像乌鸦向上帝哭求食物一样，就像有些人在床上为谷物和酒祈祷一样（何西阿书 7:14），但他们不能祈祷；因为在正确地向上帝祈祷时，不仅需要行动中的恩典成分，还需要一种新的领养和亲子关系的状态：许多人对上帝说话，却不祈祷；许多人数着他们的罪，却不向上帝忏悔；许多人赞美上帝，却不真正赞美上帝；许多人在祈祷中叹息和呻吟，却对上帝或自己的罪恶状况没有深刻的感知。树木在一起生长并不总是形成一片森林。啊，上帝知道，我们的祈祷经常失去了正确的理智。许多人向上帝呼喊“父亲”，但是他们撒谎；因为他们不是儿子，他们的话是含糊其辞的。成千上万的人声称在上帝那里有父子关系，但实际上并没有儿子的身份，也没有事物本身的基础。 一个新的本质是只有最好的祈祷底线，这使它不再是对上帝名字的虚假使用。所有的生物都在以自己的方式向上帝说话，但只有儿子可以像对待自己的父亲一样向上帝祈祷：在基督里向上帝呼求，并将灵魂倾泻给他，这对儿子来说是必不可少的。

Father, save me from this hour.
父啊，求你拯救我脱离这个时刻。

Christ had no means of refuge safer and surer in his trouble, when he knew not what to do, than prayer Christ had never a greater business in hand, than now he was to transact with God, and divine justice, the law of God, in the weighty bargain of paying a ransom of dearest and preciousest blood, to open the new way to heaven; he had to do with devils, principalities and powers, and hell: to subdue devils, an death and hell, and to redeem his catholick church from the second death; and he was to offer himself sacrifice to God, through the eternal Spirit, for the sins of the whole elect; and he must use prayer in all this great work. The greatest works have been thus effectuated. For the dividing of the Red-sea, Moses cried to the Lord, and it was done. Hezekiah obtaineth fifteen years lease of his house of clay from Jehovah his landlord: and how! 2 Kings 20:2. He turned his face to the wall, and prayed. Jonah broke the prison of hell by prayer. Jeremiah had many against him, chap. 20:12. Unto thee (saith he to the Lord) I be opened my cause. Daniel, in his captivity; Ezra, when the people were under wrath; Esther and her maids, when the church's destruction is warped, and in weaving, by prayer loose the captive-bands, and break death's jaws. So low a man as Job, chap. 7:20 was, What shall I say to thee, O preserver of man? David looketh back to his prayers, Psal. 34:6 and when he is overwhelmed, Psal. 61:2. From the ends of the earth will I cry to thee, when my heart is overwhelmed. To Elias, this is the key that openeth heaven. The last great work, the perfecting of mystical Christ, the judging of the world, the putting crowns on the heads of so many thousand kings, must have prayer to bring it to pass: Even so come, Lord Jesus. The putting and keeping on the crown on Christ's head, is by prayer: his sword, crown and sceptre, stand and prosper by this prayer, Thy kingdom come. 2. Tho' Christ knew of his own deliverance, and was sure of it, yet he will not have it but by prayer. Christ had Son-right to heaven, yet he will take a new gift of heaven by prayer-right: Christ maketh prayer his new charter, Job 17:5. Father, glorify me, with the glory which I had with thee before the world was. Christ will have his spouse, tho' his by conquest, and the law of buying and ransom, made over to him by a de novo damus, Psal. 2:8. Ask of me, (pray to me) and I will give thee the heathen. His kingdom's pillar, is prayer, Psal. 72:15. Prayer also shall be made for him continually, that his throne may stand, and he may bear the crown. What, must we pray for Christ, he prays for us? Yea, we pray for mystical Christ, and his crown. It is better to hold lands of Christ by prayer, than by conquest or industry, by right of redemption of heritage; even the rich, who have broad lands, when the bread is at their lip, and on the table before them, are to pray, Give us this day, our daily bread. Have you wisdom, honour, learning, parts, eloquence, godliness, grace, a good name, children, peace, ease, pleasure, wife, houses, lands, see how ye got them; if not by prayer, in so far they are unjustly purchased: the next best, is to get a new charter of them by prayer. I grant, conversion is not obtained by my praying, because an unconverted man cannot pray, no more than the birth can pray itself out of the mother's womb; yet 'tis gotten by Christ's prayer. Some after sickness have health, as robbers have the traveller's purse, they have them by spoil, not through Christ, or any prayer-right: victories, and subdued cities, are better taken and enjoyed by prayer, than by bribes or money.
当基督不知道该怎么办时，他在困境中没有比祈祷更安全、更可靠的避难之所。基督从未有过比与上帝和神圣的公正、上帝的律法在支付最宝贵和珍贵的血的赎价，为打开通往天堂的新道路而进行的交易更重要的事情；他必须与魔鬼、掌权者和地狱打交道：征服魔鬼、死亡和地狱，并从第二次死亡中赎回他的普世教会；他必须通过永恒的圣灵向上帝献上自己的牺牲，为全体选民的罪而祈祷；在这一伟大的工作中，他必须使用祈祷。最伟大的工作就是这样完成的。摩西通过向耶和华呼求，分开了红海。希西家从他的房东耶和华那里获得了他房屋的十五年租约：他转过脸去，祈求。约拿通过祈祷打破了地狱的监狱。耶利米有很多人反对他，他在第 20 章 12 节说：“耶和华啊，你是公义的，我却与你争辩，请你容我向你诉说。” 但以理在他被俘虏时；以斯拉在人民被愤怒所困时；以斯帖和她的侍女们，在教会被毁灭和编织时，通过祈祷解开被俘虏的束缚，打破死亡的大门。像约伯这样卑微的人，如约伯记 7:20 所说，我要对你说什么呢，人类的保护者？大卫回顾他的祈祷，诗篇 34:6，当他被压倒时，诗篇 61:2。我从地极呼求你，当我的心被压倒时。对以利亚来说，这是打开天堂的钥匙。最后的伟大工作，完善神秘的基督，审判世界，给那么多国王加冕，都需要祈祷来实现：主耶稣，求你来。给基督戴上和保持冠冕，需要祈祷：他的剑、冠冕和权杖，都凭借这样的祈祷而站立和繁荣，愿你的国降临。2. 虽然基督知道自己会得到解救，并且对此有把握，但他不会不通过祈祷来获得。基督有权利进入天堂，但他会通过祈祷的权利来获得天堂的新赐予：基督将祈祷作为他的新特许状，约翰福音 17:5。父啊，求你将我与你在世界未有之前的荣耀一同得着。 基督将拥有他的配偶，尽管是通过征服和购买赎回的法律，由我们重新给予他，诗篇 2:8。向我求问（向我祈祷），我将把异教徒赐给你。祈祷是他王国的支柱，诗篇 72:15。也要为他不断祈祷，使他的宝座稳固，他能够戴上王冠。我们必须为基督祈祷，他也为我们祈祷吗？是的，我们为神秘的基督和他的王冠祈祷。通过祈祷，比通过征服或努力，通过赎回遗产的权利更好地拥有基督的土地；即使是富有的人，拥有广阔的土地，当面前有面包时，他们也要祈求：“今日我们的日用饮食给我们。”你是否拥有智慧、荣誉、学识、才华、口才、虔诚、恩典、美名、子女、和平、安逸、快乐、妻子、房屋、土地，看看你是如何得到它们的；如果不是通过祈祷，那么它们在某种程度上是不正当获得的：下一个最好的办法是通过祈祷获得它们的新特许状。我承认，我的祈祷不能得到转化，因为一个未转化的人不能祈祷，就像出生不能自己从母亲的子宫中祈祷一样；然而，这是通过基督的祈祷得到的。 有些人在病后恢复健康，就像强盗拥有旅行者的钱袋一样，他们通过掠夺获得，而不是通过基督或任何祈祷的权利：胜利和征服的城市，通过祈祷比通过贿赂或金钱更好地获得和享受。

Use. They know not the use of prayer, who teach, that we are not to pray against that which cannot be avoided: so, Libertines (a) say, That we are not to pray against all sin, because it cannot be avoided; but the old man must be in us, so long as we live. The Lord hath so decreed the end, as that he hath ordained prayer to be a necessary way to accomplish his end, yea, Paul, 1 Thess. 5:23 prayeth, That the very God of peace may sanctify the Thessalonians throughout ὁλοτελεις. And we know, that we cannot be free of temptations in this life; yet pray we, not to be led into temptation: which is not so much, that the body of sin may be fully rooted out in us, and inherent sanctification may be perfected in this life, as that we may be delivered from guilt and damnation, and from the power and dominion of sin, and that prayer may be stairs up to the laying of the last stone of the new building. Yea, tho' it was revealed to Peter, and the disciples, that they should deny Christ, and as sheep be scattered away, when the sword should awake against the Shepherd; and this was unavoidable, in regard of the decree of God, and fulfilling of the scripture, Zech. 13. Yet were the disciples to pray, they might be so guarded against that temptation, as they might not leave, and forsake Christ in his sufferings.
使用。那些教导我们不应该祈祷那些无法避免的事情的人，并不了解祈祷的用途。自由主义者认为，我们不应该祈祷克服所有的罪恶，因为它是无法避免的；但是在我们活着的时候，老人必须存在于我们之中。主已经这样决定了目标，他已经命定祈祷是实现他目标的必要途径，是的，保罗在帖撒罗尼迦前书 5:23 中祈祷，愿和平的神使帖撒罗尼迦人在各方面都成为完全圣洁的。我们知道，在这个生命中我们无法摆脱诱惑；然而我们祈祷，不要被引入诱惑中：这不仅仅是为了让我们的罪性完全根除，让内在的圣洁在这个生命中得以完善，更是为了让我们从罪恶的罪责和永远的刑罚中得到拯救，从罪恶的权势和统治中得到解脱，让祈祷成为通向新建筑的最后一块石头的阶梯。是的，尽管彼得和门徒们被启示，他们将会否认基督，像羊一样被驱散，当刀剑对牧人发动攻击时；这是无法避免的，因为这是上帝的旨意，是圣经的应验，撒迦利亚书 13 章。 然而，如果门徒们祈祷，他们可能会被保护免受诱惑，以至于在基督受苦时不会离开和背弃他。

Father, save me from this hour, ἐκ το ὥρας ταυτης
父啊，救我脱离这时候

That which Christ deprecateth, hath two things considerable, 1. That his sufferings were so timed, and defined, as they should endure but for an hour, 2. But it was a sad hour; there is an emphasis put on it, this hour.
基督所厌恶的事情有两个值得注意的地方：1. 他的苦难是如此安排和定义的，以至于只持续了一个小时；2. 但那是一个悲伤的小时；这个小时被强调了。

1. Christ's sufferings are but hour-sufferings, we behoved to suffer eternally.
基督的苦难只是短暂的，而我们必须永远受苦。

Object. Ergo, Christ suffered not that same punishment, that we were to suffer for sin, if Christ had never died for us.
因此，基督并没有为我们所要为罪而受的那种惩罚，如果基督从未为我们而死。

Answ. 1. He suffered not all, according to every accident and circumstance, that we were to suffer; it is true, we should have suffered sinful despair, and there could be no mixture of sin in his cup. 2. We should have suffered for ever; he exhausted all the pain, and the curse, in some few hours. But he suffered all that we were to suffer, according to the due equivalency, worth, and substance of the suffering. Christ paid (as we say) as good: a debtor oweth ten thousand millions to a prince, to be paid in silver, at so many several terms; the surety of this broken debtor paid the whole sum at one term, and in gold, the excellentest metal: it is the very same debt, and the same bond acquitted, as if the sum had been paid by the chief debtor. Christ, by paction, paid all in cumulo, at one term, and in excellent metal and coin, being the dear blood of God. A traitor is to die, and suffer hanging or heading for such a high point of treason; the prince's son will die the same death for him; only, by paction, he hath because of the eminency of his person, a privilege, which the principal man had not: what, if he be hanged in a chain of gold, and a crown on his head, or beheaded with a silver axe; it is the same satisfactory death for law and justice, as if the other had died like himself. There were some sparkles of the Majesty and crown of heaven, or some glistering rubies and diamonds did shine in Christ's death, which could not have been in ours, and it was convenient it should be so.
答案 1：他并非因我们所要承受的每一场遭遇和环境而受苦；的确，我们本应忍受有罪的绝望，在他的杯中是无法掺杂罪恶的。2：我们本应受苦永远；他在几小时内就消至了所有的痛苦和诅咒。但他按照对应的等值、价值和实质承受了我们所要承受的一切苦难。基督依照我们所说的“偿清欠账”：一个欠了王子数百万银币的债务人，要在若干不同时段偿还；这个破产债务人的担保人在一个时段内以黄金支付全额。这是同一笔债务，同一份债券被偿还，好像主债务人支付了全款一样。基督按约定在一个时段内用黄金支付了所有款项，这是神至宝贵的血。 叛徒必须死，因为背叛如此严重，要么绞死，要么斩首；王子的儿子将为他而死，同样是这种死法；只是，由于他的身份显赫，他有一项特权，这是主要人物所没有的：如果他被用金链子吊死，头戴王冠，或者用银斧砍头；对于法律和正义来说，这是同样令人满意的死亡方式，就像其他人以自己的方式死去一样。在基督的死亡中，天堂的威严和王冠中有一些火花，或者一些闪闪发光的红宝石和钻石，这在我们的死亡中是不可能的，这样做是合适的。

2. Christ's time-sufferings are more than our eternal sufferings, because of the dignity of his person. It is true, a poor man's life is as sweet and dear to him, physically, as the life of a prince, in the court of nature, in curia naturæ; it is alike taking to every man; but in curia fornesi, if we speak legally, and in relation to many. David a king is more, for his royal place, to save and judge many thousands, than ten thousands of the people. 2. A prince shamed and disgraced, shall lose more honour, than a man of a low, poor and base condition; the honour of a free, and just prince, is by a thousand degrees more than the loss of honour in a wicked and base slave. Sinners had little to lose in comparison of the Prince of Life, like us in all things, except sin.
基督的受苦时间比我们的永恒受苦更多，因为他的人格尊贵。确实，对于一个贫穷人来说，他的生命在生理上和一个王子的生命一样甜美和珍贵，在自然法庭上是一样的；但在法庭上，如果我们从法律和与许多人的关系来说，大卫作为国王比成千上万的人更重要，因为他的王位可以拯救和审判许多人。2.一个受辱和丢脸的王子将失去更多的荣誉，比一个地位低下、贫穷和卑微的人更多；一个自由和公正的王子的荣誉比一个邪恶和卑鄙的奴隶失去荣誉要多一千倍。罪人与生命之君相比，几乎没有什么可失去的，除了罪恶之外，在所有事情上，我们与他是一样的。

3. The more noble privilege that life hath, as the more immediate communion with God, the loss of life is a greater loss. It is more for glorious angels to lose their happy and blessed life in the fruition of God, than for damned devils to lose their being, who are in chains of darkness. It is more for the spirits of just and perfect men, who are now before the throne, to be made miserable, to lose life, and such a life, glory, and such a glory; than for slaves of hell, living in wickedness, to be thrust down to hell with everlasting shame. It is more that the whole sea and all the rivers be dried up, than that one water-fountain be dried up. Christ had more to lose than all angels and men; even to be suspended of the vision of God, for a time, was more than all that angels and men could lose for ever.
生命拥有更高贵的特权，如与上帝更直接的交流，失去生命是更大的损失。对于光荣的天使来说，在与上帝的享受中失去他们幸福和祝福的生命，比被诅咒的魔鬼失去存在更为重要，因为他们被困在黑暗的枷锁中。对于那些现在在宝座前的正义和完美的人的灵魂来说，变得痛苦，失去生命和这样的生命、荣耀和这样的荣耀，比生活在邪恶中的地狱奴隶被永远地推入地狱更为重要。整个海洋和所有河流干涸，比一个水泉干涸更为重要。基督比所有的天使和人都有更多要失去的东西；即使是暂时失去对上帝的视觉，也比所有的天使和人永远失去的一切都更重要。

4. It is true, the influence meritorious from Christ's person on his suffering is not real, but infinite in a moral estimation. But give me leave to think it disputable, whether or no, it dependeth not on the free decree and pleasure of God, that the punishment of sin be infinite in duration; or if it depend on the nature of sin, and of divine justice; so as essentially God be necessitated, not from any free decree (that is not properly necessity) but essentially from that spotless and holy justice, which is essentially in him, to punish those who equally sinned on earth, with equal torments in hell, and all with eternal punishment. Yet, notwithstanding all this, Christ, by his death, not only exhausted the infinite punishment due to us; as infinite mountains of sands can drink up all the finite seas, rivers, brooks and fountains of the earth; but he purchased to us an infinite and eternal weight of glory, by the worth of his merit. Now, by this, there must be more in Christ's death, than we can easily conceive; as it is less to bring Israel out of Egypt only, and divide the Red-sea, and to present them living men on the shore, than to do that, and also to give them in peaceable possession, that good land which floweth with milk and honey: and it is much to deliver a slave from perpetual poverty, misery and bondage; and not only that, but positively to make him a rich, honourable, and glorious king; all which, Christ by his blood purchased to us: I leave it then to be disputed, whether Christ's sufferings had not only a moral, meritorious and legal worthiness, from the free act of God's acceptation, or also an intrinsical worth and weight, real, and intrinsically congruous, and proportionable to the pain and shame he delivered us from, and the glory that positively he conquested for us. It is more to pay a poor man's debts, than to make him rich.
基督的人格对他的苦难的影响确实是无限的，但在道德评估中并非真实的。但请允许我认为，罪恶的惩罚是否无限持续并不取决于上帝的自由决定和喜好，或者是否取决于罪恶的本质和神圣的正义；以至于上帝本质上不是出于任何自由决定（这不是真正的必然性），而是本质上出于他那无瑕疵和圣洁的正义，来惩罚那些在地上同样犯罪的人，在地狱中受到同样的折磨，并且都受到永恒的惩罚。然而，尽管如此，基督通过他的死亡不仅消耗了应该由我们承受的无限惩罚，就像无限的沙山可以吸收地球上所有有限的海洋、河流、溪流和泉水一样；而且他凭借他的价值为我们赢得了无限和永恒的荣耀。 现在，根据这一点，基督的死亡中一定有更多的东西，我们很难想象；就像仅仅把以色列人从埃及带出来，分开红海，并在海岸上呈现他们活着的人一样，比起这些，更重要的是使他们和平地拥有那个流奶与蜜的美地：解救一个奴隶免于永久的贫困、苦难和束缚，这已经很了不起了；而不仅如此，还要积极地使他成为一个富有、尊贵和光荣的国王；这一切，基督通过他的血为我们赢得了。我将这个问题留给争论，基督的受苦是否仅仅具有道德、功德和法律上的价值，来自上帝自由接受的行为，或者还具有内在的价值和重要性，真实的、内在的适宜，与他解救我们的痛苦和羞辱以及他为我们争取的荣耀相称。偿还一个穷人的债务比使他富有更重要。

Quest. 1. If Christ's sufferings were limited, in regard of time, and hours, why then could he suffer infinite punishment? It involveth a contradiction, to limit that which is infinite; and if an angel was sent to comfort him, it is like, God did extend mercy, and not unmixed and satisfactory justice, to him.
问题 1：如果基督的苦难在时间和小时上是有限的，那么他为什么能够承受无限的惩罚？将无限的东西限制起来是矛盾的；如果有一个天使被派来安慰他，那么上帝似乎是向他施以怜悯，而不是纯粹和令人满意的公正。

Answ. Moderation in suffering, as an angel to comfort him, that not a bone of him shall be broken; that he should not lie three full days in the grave; that his body should not see corruption: all these may well stand with sufferings that are infinite, morally, and from the worth of his noble and glorious person, who is God blessed for ever. And it proveth that all the exactest justice that the Lord followed, in the pursuing Christ to the second death for our sins, was not in inflicting punishment on Christ intensively, and intrinsically infinite, and which should be infinitely satisfactory, if we lay aside all supposition of the punishment of the person suffering, who was infinite, and of the free and voluntary acceptation of God.
在苦难中保持适度，如同一位天使来安慰他，使他的骨头不会被折断；他不会在坟墓中躺三天；他的身体不会腐烂：所有这些都可以与道德上无限的苦难相吻合，以及与他那崇高而荣耀的神圣人格的价值相吻合，他是永远受赞美的上帝。这证明，主在为我们的罪追求基督到第二次死亡时所遵循的所有最精确的公正，并不是在对基督施加无限的、内在的、无限满足的惩罚，如果我们排除了受苦的人的惩罚的假设，他是无限的，并且排除了上帝的自由和自愿接受。

Quest. 2. But then was not all the infiniteness of justice in punishing Christ, not in inflicting pain infinitely and intensively extreme on him, but in that the person was infinite, but the pain finite, both in time and otherwise.
但是，惩罚基督的公正无限，并不在于对他施加无限和极端的痛苦，而在于这个人是无限的，而痛苦是有限的，无论是在时间上还是其他方面。

Answ. We hold that the suffering for the time, was so extreme, that he, and he only, could endure the infinite wrath of God; but whether all the infiniteness of pain slow from this, that the person was infinite, or that the pain was intrinsically infinite, we desire not too curiously to determine: sure, the infiniteness of his person conferred infiniteness of worth to his merit; so as he purchased a church by the blood of God, Acts 20:28. The Lord Jesus gave himself for his church, Eph. 5:25, 26. and a ransom for many. Matth. 20:28; 1 Tim. 2:6. But I see no reason why Christ's sufferings should be thought finite, because he suffered in some few days; then the Lord's acts of creating the world, of raising the dead, working of miracles, should be finite acts, because absolved in a short time.
答案：我们认为，那段时间的痛苦是如此极端，以至于只有他能够忍受上帝的无限愤怒；但是，这种痛苦的无限性是因为这个人是无限的，还是因为痛苦本身是无限的，我们不愿过于详细地确定：当然，他的无限的人格赋予了他的功德无限的价值；因此，他用上帝的血为教会买了回来，使徒行传 20:28。主耶稣为他的教会舍己，以弗所书 5:25,26。并为许多人作了赎价，马太福音 20:28；提摩太前书 2:6。但我看不出为什么要认为基督的受苦是有限的，因为他只在几天里受苦；那么，上帝创造世界的行为、复活死人、行奇迹的行为也应该是有限的，因为在短时间内完成了。

Hence we cannot say, what an obligation is on us to Jesus Christ. Love for love is too little; because our drop of dew can bear no proportion to his infinite and vast sea of tender love to us. As Christ gave himself an infinite ransom, by law, for us; so he brought us under an infinite debt of love and service to him. Christ paid all our debts of law to infinite justice, but we shall never pay all our debt of love to him. O! how many thousand talents are we owing to Christ? And because glory is a love-engagement to Christ, the longer we enjoy the glory of heaven, through millions of ages, the debt to the Lamb, to him that sitteth on the throne, will be the greater, and shall grow infinitely: praises for eternity shall take nothing down of the debt. Know, you are the sworn and over-engaged and drowned debtors of Jesus.
因此，我们无法说我们对耶稣基督有何义务。爱换爱太少了，因为我们的露水与他对我们的无限和广阔的温柔之爱无法相提并论。正如基督按照法律为我们支付了无限的赎价，他也使我们对他有了无限的爱和服侍的债务。基督为我们偿还了所有的法律债务，但我们永远无法偿还我们对他的爱的债务。哦！我们欠基督多少千万才纳！而因为荣耀是对基督的爱的承诺，我们在天堂享受荣耀的时间越长，债务给羔羊、坐在宝座上的主的债务就越大，且将无限增长：永恒的赞美不会减少债务。要知道，你们是对耶稣宣誓并过度承诺的淹没债务人。

Use 2. The sufferings of mystical Christ are but for an hour; for a night, and joy in the morning, Psal. 30:5. a little season, Rev. 6:11. Three days, Hos. 6:1. A short time, and the vision will speak, and will not tarry, Hab. 2:3; Heb. 10:37. It is but tribulation ten days, Rev. 2:10. And, which is shorter than all, a moment, 2 Cor. 4:17 and the shortest of all, Isa. 54:7. a little moment. All the generations of the first-born, that were in great tribulations, and in the womb and belly of the Red-sea, are now come off safe, and landed on the shore, and are now up before the throne in white, triumphing with the Lamb; the hour is ended, some of them two thousand years ago are eased of burning quick, of the sword, of the teeth of lions. Job's face now is not foul with weeping; David's soul droopeth away, and melteth no more with heaviness, as Psal. 119. The traces of tears on Christ's fair face, are fifteen hundred years ago washed off, and dried with his Father's hand, Paul is now beyond fears without, terrors within, and the sentence of death. All the martyrs now are above the fire, the faggots, the rack, the gibbet, the axe. What thoughts hath John Baptist now of beheading? or Stephen of stoning to death? The gashes and wounds of the stripes of the apostles, scourged for the name of Jesus, are over now: there is not one sigh, nor one tear, nor one cry, nor one death, now in heaven; all the former things are gone. Afflictions are but a short trance, for an hour; our short-living sufferings will be over quickly: we are near the shore. Our inch of winter shall wear out, there is but a little bit of sour death before us; the ceremonies of death is approaching, of the noise of its feet, of its awful and dreadful gloom, the train of little images of death, the aching of bones, the stitches of heart, the pain of the side, and such soft passing accidents, and the name, are more than death itself; and all these shall pass over quickly. We have not centuries, nor millions of years to suffer; he who limited a time to the head Christ's sufferings, hath set so many sand-glasses, and determined so many hours for all our sufferings. Yea, 2. The gall in our cup must be weighed by God's own hand: not a man killed more in the two kingdoms, nor a house burnt, nor a scratch in the body, nor one wound in the poor soldier of Christ, but all are numbered; all go by ounces, grains, and scruples in heaven: there is a pair of just and discreet balances before the throne. Crucify Christ, and pierce his side, but not one of his bones can broken; there be broken bones of two, one at either side of him, within the breadth of five fingers to him. Cast Joseph in the dungeon, but he must not die there. Cast Moses in the river, when he is an infant, to die there, but Pharaoh's daughter must bring him up as a prince. Let job's body be afflicted, but save his life. Imprison and scourge the apostles, but there is more to do by them, ere they be killed. Make the kingdom of Judah weeping captives in Babylon, but the dry bones must live again. Let David be sore afflicted, but he cannot be delivered unto death, Psal. 118. Let Daniel be a captive, and meat for the lions, but he must be saved and honoured. Appoint a day for the destruction of the Jews under Ahasuerus, let death be shaped, warped, but they shall not die. Love, even the love of Christ, whose seven spirits full of wisdom are before the throne, is a straight line, a just measure, and weigheth all to the tempted souls, that nothing shall go above their strength; no burden more than their back, no poison, no death in their cup, no gall more than their stomach can endure. You may, O redeemed ones, refer your hell to Christ's love, and make over all your sorrows to his will; see if he will destroy you. Let Christ be a moderator to brew your cup, and free grace be judge of your portion of Christ's cross; and the cross may bruise your shoulder, it shall not grind you to powder. Had I ten eternities of well or woe, I durst refer them to the bowels of Christ's boundless mercy and free love. Shall I be the first that Christ's warm love over-killed, and over-destroyed? Christ's love is infallible, and above error. Fatherly Providence determines all so equally, measureth all so straightly, tempereth all so sweetly, that black death is sugared with white heaven, the sad grave a palace-royal for a living and victorious king: apples of life grow on the saddest cross that the saints bear. The love of Christ hath soft and silken fingers: love measureth out strokes, Rev. 3:19. And can love kill and destroy a son of God's love?
使用 2. 神秘基督的苦难只是一小时；一夜之间，早晨就有喜乐，诗篇 30:5。短暂的时刻，启示录 6:11。三天，何西阿书 6:1。短暂的时间，异象将会说话，不再耽搁，哈巴谷书 2:3；希伯来书 10:37。只是十天的患难，启示录 2:10。而且，比所有的都短，一刹那，哥林多后书 4:17，而最短的是以赛亚书 54:7，一小会儿。所有那些在伟大的苦难中的长子们，他们在红海的子宫和腹中，现在都安全地脱离了，登上了岸边，现在站在宝座前，穿着白衣，与羔羊一同凯旋；时辰已经结束，其中一些人在两千年前就解脱了火烧、刀剑和狮子的威胁。约伯的脸现在不再因哭泣而难看；大卫的灵魂消逝了，不再因沉重而融化，如诗篇 119 所描述的。基督美丽的面容上的泪痕，已经在一千五百年前被洗去，用他父亲的手擦干，保罗现在超越了外界的恐惧，内心的恐怖和死亡的判决。所有的殉道者现在都超越了火焰、柴薪、刑具、绞刑架和斧头。约翰洗者现在对斩首有何感想？ 或者是史蒂芬被石刑致死？使徒们因耶稣的名被鞭打而留下的伤口和伤痕已经过去了：在天堂中再也没有一声叹息，一滴眼泪，一声呼喊，一次死亡；一切过去的事情都已经消失。痛苦只是一个短暂的昏迷，只持续了一个小时；我们短暂的苦难很快就会结束：我们已经接近岸边。我们的寒冬将会过去，我们只剩下一点点酸涩的死亡；死亡的仪式正在临近，它的脚步声，可怕而可怕的黑暗，小小的死亡形象的队伍，骨头的疼痛，心脏的刺痛，侧腹的疼痛，以及其他轻微的过程中的意外事件和名字，这些都比死亡本身更重要；而所有这些都将很快过去。我们没有世纪，也没有数百万年的痛苦；那位限定了基督受苦的时间的人，为我们所有的痛苦设定了这么多沙漏，确定了这么多小时。是的，2. 我们杯中的苦涩必须由上帝亲手衡量：在这两个王国中没有人杀死更多人，没有房屋被烧毁，没有身体被划伤，没有基督士兵受伤，但所有这些都被计算在内；在天堂里，一切都按盎司、克拉和分数计算：在宝座前有一对公正而谨慎的天平。钉死基督，刺破他的肋骨，但他的骨头一个也不能折断；在他的两侧，有两根骨头被折断，距离他五个手指的宽度。把约瑟投入地牢，但他不能在那里死去。把摩西当婴儿投入河中，让他在那里死去，但法老的女儿必须把他养成王子。让约伯的身体受苦，但要保住他的生命。监禁和鞭打使徒，但在他们被杀之前，还有更多事情要做。让犹大王国成为巴比伦的哀伤俘虏，但枯骨必须再次复活。让大卫受苦，但他不能被交给死亡，诗篇 118。让但以理成为俘虏，成为狮子的食物，但他必须被拯救和尊荣。在亚哈随鲁王统治下，指定一个毁灭犹太人的日子，让死亡被塑造、扭曲，但他们不会死去。 爱，即使是基督的爱，他七灵充满智慧，位于宝座前，是一条直线，一个公正的尺度，衡量着所有受试探的灵魂，使他们的力量不会超过他们的能力；没有超过他们背负的负担，没有在他们的杯中加入毒药或死亡，没有比他们的胃更能忍受的苦胆。你们已经得救，可以将你们的地狱归于基督的爱，并将所有的痛苦交给他的旨意；看看他是否会毁灭你们。让基督成为调和者，调制你们的杯，自由的恩典成为你们在基督十字架上的份量的判断者；十字架可能会压伤你的肩膀，但不会将你磨成粉末。即使我有十个永恒的幸福或痛苦，我也敢将它们交给基督无尽的怜悯和自由的爱。我会成为基督温暖的爱所击败和毁灭的第一个吗？基督的爱是不可错误的，超越错误。父亲般的神意决定一切如此公平，衡量如此准确，调和如此甜蜜，黑暗的死亡被白色的天堂糖衣包裹，悲伤的坟墓成为一个居住和胜利的国王的皇家宫殿：生命的苹果在圣徒承受的最悲伤的十字架上生长。 基督的爱有柔软而丝滑的手指：爱用力量衡量出打击，启示录 3:19。爱能杀死和毁灭一个上帝之子的爱吗？

Use 3. The sufferings of Christ and the saints, be measured by hours: God is the creator of time, and tempereth the horologe. My times are in thy hands, Psal. 31. How long Ephraim a raw cake shall be in the oven, is decreed from eternity. 2. Put away your scum, your froth, and the ill blood, and you have a diet-drink from Christ the shorter while. 3. You think long to have Britain's hour, or the ten days of pestilence and sword on Scotland, or the vastations of Ireland, the wars, divisions, and new blasphemies of England, gone and over; but tho' we lose much time, and have bidden farewel to yesterday, and shall never see it again, yet the Lord of time loseth not one moment: if through acquaintance and familiarity you may become good friends with the cross, and bear it patiently; do for Christ, what you will do for time; the former is an act of grace, the Lord will thank you for it; the latter is the work of a carnal man, and will yield you no thanks. 4. Life is a burden to you, when it hath such a sour and sad convoy as heavy afflictions; and the soul looks out at the windows of the clay-prison, O when will the jailor come with the keys, and enlarge a prisoner? But why should you will out with a friend, for a foe's cause. Christ hath sewed them together for a time; The vision will not tarry. Christ is on his journey, wait on, let patience have its perfect work; it is a flower that lieth long under ground; it is a long quarter between sowing and tiring, yet faith hath ay a good crop.
使用 3.基督和圣徒的苦难，按小时计算：上帝是时间的创造者，调节着时钟。我的时候在你手中，诗篇 31。以法莲要在烤箱里烤多久，这是从永远决定的。2.除去你们的浮渣、泡沫和不良血液，你们就有了基督的饮食，时间更短。3.你们渴望拥有英国的时刻，或者苏格兰的十天瘟疫和刀剑，或者爱尔兰的荒废，英格兰的战争、分裂和新的亵渎已经过去；但尽管我们失去了很多时间，告别了昨天，再也看不到它，然而时间的主并没有失去一刻：如果通过熟悉和熟悉，你可以与十字架成为好朋友，并且能够耐心忍受它；为基督做你为时间所做的事情；前者是恩典的行为，主会感谢你；后者是一个肉体的人的工作，不会给你带来感谢。4.当生活有如此酸楚和悲伤的护送时，它对你来说是个负担；灵魂透过泥土监狱的窗户望出去，哦，狱卒何时会带着钥匙来，释放囚犯呢？ 但为什么你要与朋友一起行动，为了敌人的事业。基督将他们暂时地联系在一起；这个愿景不会耽搁。基督正在他的旅程中，等待，让耐心完美地发挥作用；它是一朵长时间埋在地下的花朵；播种和收获之间有一个漫长的季节，然而信仰总是有一个好的收成。

This hour
这个小时

Among all the hours that Christ had, this was the saddest. 1. Christ saw that his life in this hour would be taken from him; it was convenient that Christ, who as a man, like us in all things except sin, should not be a stock in dying, but have actual pain and sense in the losing of his life; for Christ had as much nature, tho' no corruption, as any man: and life is a sweet inheritance, its nature's excellent freehold; and no man is willingly, and without one sigh or tear, cast out of this freehold; and Christ's nature was not brass or iron. Sorrow and sadness sound a kindly lodging in him. 2. He had a clay tent of flesh and blood, as the children have, that, Heb. 2:15. he might deliver them, who through the fear of death, were all their lifetime subject to bondage. He must in our nature put on actual fear, to deliver the saints from habitual fear. Nature cannot, without horrour, and a wrinkle on the brow, look straight out on the breadth of death's black face. The martyrs kissed death, because the joy of heaven took lodging in their soul, by anticipation before the term-day, to confirm the truth of God; but death has a four bite, and sharp teeth, with all its kind kisses. Yea, but Christ must read in the face of death more millions of curses (a curse for every elect, single man, Deut. 27:26; Gal. 3:10.) than would have affrighted millions of angels. O but there was black and doleful paintrie, hell; and thousand thousands of deaths in one, all written on the visage of death, which was presented to Christ now; and when there was a sad, dark, and thick curtain drawn over Christ's heaven, it must be a sour kiss, to lay his holy mouth to such a black face as death now had. Christ was in sad earnest, when he said, Mat. 26:38. My soul is περὶγυπος, extremely out of measure, heavy, even to the death. 3. Christ having well tempered affections, his soul never being out of joint with sin, was not in dying fool-hardy or bold-life-wasting; for casting away the soul for a straw, is forbidden in the sixth commandment. He saw sad and bloody bills given in against him. O how many thousand of sins, were all made his sins, by imputation? And justice was to sell all the elect over to Christ, and to deliver them all, by tale, to free grace, at no cheaper rate, than the rendering of the soul of Christ to harder than ten thousand millions of ordinary deaths. Christ behoved to earn heaven at the hardest cost, for all his own, with no less than the noble and eminent life and blood of God; such a sum was never told down in heaven, before or after. 4. There is much weight on this hour, in regard of Christ's opposites: three hosts came against Christ, heaven, hell, earth; any adversary but God; the enmity of men cannot make me, or any man formally miserable. There be great edges and emphasis in these words, My God, my God, why hast thou forsaken me? Not a point, not a letter of them can be wanting, they are all so full and emphatic. 1. My God, my God; the forsaking of angels is nothing; that men, all men, friends, all my inward friends, forsake me, is not much; they do more than forsake, they abhor Job their friend, Job 19:19 that father and mother, and all my mother's sons forsake me, is hard, yet tolerable, Psal. 27:10; Psal. 31:11; Psal. 88:18. Yea, that mine own heart and flesh forsake me, is an ordinary (may be) amongst men, Psal. 73:26. But God's forsaking of a man is sad. 2. If he be a God in covenant with me; both God, and then my God, that is a warm word, with a child of love; if he forsake me, it is hard: when our own leave us, we forgive all the world to leave us. 3. In forsaking there is a great emphasis; any thing but unkindness, and change of heart and love, is well taken; this speaketh against faith; tho' Christ could not apprehend this; the Lord cannot change, Christ could not believe such a blasphemy, yet the extremity of so sad a condition, offered so much to the humane and sinless and innocent sense of Christ, a change of dispensation. 4. Me, why hast thou forsaken me, the Son of thy love, thy only begotten Son, the Lord of Glory, who never offended thee? But the relation of Christ to God, was admirable; he was as the sinner, made sin for us; in this contest, the enmity of a lion and a leopard is nothing, Hos. 13:7, 8 the renting of the caul, of the web that goeth about the heart, is but a shadow of pain, to the Lord's running on a man as a giant, in fury and indignation. 2. Hell, and all the powers of darkness, came against Christ in this hour, Col. 2:14, 15. (3.) All the earth, and his dearest friends, stood aloof from his calamity; there was no shore on earth to receive this ship-broken man.
基督所经历的所有时刻中，这是最悲伤的一刻。1. 基督看到他的生命将在这一时刻被夺走；基督作为一个人，与我们在除了罪之外的一切事情上都相同，不应该像木头一样死去，而是应该在失去生命时感受到真正的痛苦和感觉；因为基督有着与任何人一样的本性，尽管没有腐败，生命是一种甜蜜的遗产，是本性的卓越自由保有权；没有人会心甘情愿地、毫无一声叹息或眼泪地被赶出这个自由保有权；而基督的本性不是黄铜或铁。悲伤和忧伤在他身上找到了一个友好的住所。2. 他有一个由血肉构成的泥土帐篷，就像孩子们一样，希伯来书 2:15 说，他要拯救那些因为害怕死亡而终身受奴役的人。他必须以我们的本性实际上感到恐惧，以解救圣徒们免于习惯性的恐惧。本性无法毫无畏惧地直视死亡黑暗的面孔。殉道者亲吻死亡，因为天堂的喜乐在他们的灵魂中提前入住，以证实上帝的真理；但死亡有四个咬痕和尖锐的牙齿，尽管有着所有亲吻的友好。 是的，但基督必须在面对死亡时读到更多的诅咒（为每个选民，单个人而有一个诅咒，申命记 27:26; 加拉太书 3:10），比成千上万的天使所能惊吓的还要多。哦，但是有黑暗和悲伤的痛苦，地狱；和千千万万的死亡在一个人身上，都写在死亡的面容上，现在呈现给基督；当基督的天堂被一张悲伤、黑暗和厚重的帷幕遮住时，把他圣洁的嘴唇贴在死亡这样黑暗的脸上，一定是一个酸楚的吻。当他说马太福音 26:38 时，基督是非常认真的。我的灵魂是极度痛苦的，甚至要死。基督的情感很好地调和了，他的灵魂从未因罪而扭曲，他在临死时并不是鲁莽或大胆地浪费生命；因为为了一根稻草而舍弃灵魂，在第六诫中是被禁止的。他看到了针对他的悲惨和血腥的罪单。哦，有多少千千万万的罪，都因归咎于他而成为他的罪？公正要把所有的选民都卖给基督，并按数目将他们全部交给自由恩典，代价不会比将基督的灵魂交给比一万亿普通死亡更艰难的代价更便宜。 基督必须以最艰难的代价赢得天堂，为了他自己的一切，他不得不付出上帝高贵和卓越的生命和血液；在天堂之前或之后，从未有过如此巨额的代价。4. 这一时刻对基督的对立面来说意义重大：三军来攻击基督，天堂、地狱、地球；除了上帝以外的任何对手；人们的敌意不能使我或任何人形式上变得不幸。这些话中有很大的分量和强调，我的上帝，我的上帝，你为什么离弃我？没有一个点，没有一个字母可以缺少，它们都是如此充实和强调。1. 我的上帝，我的上帝；天使的离弃算不了什么；人们，所有的人，朋友，所有我内心的朋友离弃我，也不算太多；他们不仅离弃，还憎恶约伯，他们的朋友，约伯 19:19；父亲和母亲，以及我母亲的儿子们离弃我，虽然困难，但还能忍受，诗篇 27:10；诗篇 31:11；诗篇 88:18。是的，我的心和肉体离弃我，这在人们中是常见的（可能会发生），诗篇 73:26。但是上帝离弃一个人是悲哀的。2. 如果他是与我立约的神；既是神，又是我的神，这是一个亲切的词语，对于一个爱的孩子来说；如果他离弃我，那是困难的：当我们自己离开我们时，我们原谅全世界离开我们。3. 在离弃中有很大的强调；除了不友善、心灵和爱的改变之外，其他任何事情都可以接受；这是反对信仰的；虽然基督不能理解这一点；主不能改变，基督不能相信这样的亵渎，然而如此悲惨的境况的极端性质，对基督的人性、无罪和无辜的感觉提供了如此多的改变。4. 我，你为什么离弃我，你的爱子，你独生的儿子，荣耀的主，从未得罪过你？但基督与上帝的关系是令人赞叹的；他像罪人一样，为我们成为罪；在这场争斗中，狮子和豹子的敌意算不了什么，何西阿书 13:7, 8 心脏周围的网状物的撕裂，只是一种痛苦的阴影，对于主以愤怒和愤慨的巨人的形象追逐一个人来说。2. 地狱和所有黑暗的力量在这个时刻向基督发起攻击，歌罗西书 2:14, 15. (3.所有的大地和他最亲爱的朋友都远离他的灾难；大地上没有一片海岸能够接纳这个被船只摧毁的人。

In regard of that which was taken from Christ, it was a sad hour; which I desire to be considered thus. 1. The most spiritual life that ever was, the life of him, who saw and enjoyed God in a personal union, was vailed and covered. (1.) Possession in many degrees was lessened: but in jure, in right, and in the foundation, not removed. 2. The sense and actual fruition of God, in vision, was over-clouded, but life in the fountain stood safe in the blessed union. 3. The most direful effects, in breaking, bruising, and grinding the Son of God, between the millstones of divine wrath, were here; yet the infinite love and heart of God, remained the same to Christ, without any shadow of variation or change. God's hand was against Christ, his heart was for him. 4. Hence his saddest sufferings were by divine dispensation and economy. God could not hate the Son of his love; in a free dispensation, he pursued in wrath the surety, and loved the Son of God. 5. It cannot be determined, what that wall of separation, that covering and vail was, that went between the two united natures, the union personal still remaining entire, how the Godhead suspended its divine and soul-rejoicing influence, and the Man Christ suffered to the bottom of the highest and deepest pain, to the full satisfaction of divine justice. As it is easy to conceive how the body in death, falleth to dust, and ill-smelling clay, and yet the soul dieth not; but how the soul suffereth not, and is not sadned, is another thing. How a bird is not killed, and doth flee out, and escape, and sing, when a window is broken, with a great noise in the cage, is conceivable: but how the bird should not suffer, or be affected with no affrightment, is harder to our apprehension; and how ship-broken men may swim to the shore and live, when the ship is dashed in an hundred pieces, is nothing hard; but that they should be nothing affrighted, not touch the water, and yet come living to shore, is not so obvious to our consideration. Yea, that the soul should remain united with the body in death, and the ship sink, the passengers remaining in the ship, and not be drowned, is a strange thing. The Lord suffered, and died; the ship was broken and did sink, the soul and body separated, and yet the Godhead remained in a personal union, one with the manhood, as our soul and body remain together, while we live and subsist entire persons.
关于从基督那里被夺走的东西，那是一个悲伤的时刻；我希望这样考虑。1.有史以来最属灵的生命，那位在个人的合一中看见并享受上帝的生命，被遮蔽和掩盖。（1.）在许多层面上，拥有被减少了：但在权利和基础上，并没有被移除。2.在视觉中感受和实际享受上帝的存在被遮蔽，但在源头上的生命在祝福的合一中仍然安全。3.在神圣愤怒的磨石之间，打破、碾碎和磨破上帝之子的最可怕的后果在这里出现；然而，上帝的无限爱和心仍然对基督保持不变，没有任何变化的阴影。上帝的手反对基督，他的心却为他。4.因此，他最悲伤的受苦是由神的安排和经济所造成的。上帝不能憎恨他所爱的儿子；在自由的安排中，他以愤怒追求担保人，并爱上帝之子。5. 无法确定那道分隔墙、覆盖物和面纱是什么，它位于两个合一的本性之间，合一的个人联合仍然完整，神性如何暂停其神圣和使灵魂欢喜的影响，而人基督却遭受到最高和最深的痛苦，以满足神圣的公正。我们可以很容易地想象，身体在死亡中变为尘土和恶臭的泥土，但灵魂并没有死亡；但灵魂如何不受苦，不感到悲伤，是另一回事。当笼子的窗户被打破，发出巨大的噪音时，鸟儿并没有被杀死，而是飞出去逃脱并唱歌，这是可以想象的：但鸟儿如何不受苦，或者不受惊吓，对我们来说更难以理解；当船只破裂成一百块碎片时，船员们如何游到岸边并活下来，这并不困难；但他们既不受惊吓，也不触及水面，却能活着到达岸边，对我们来说并不那么明显。是的，灵魂在死亡中仍然与身体合一，船只沉没，乘客仍然在船上，却没有被淹死，这是一件奇怪的事情。 主耶稣受难而去世；船只破损而沉没，灵魂和肉体分离，然而神性依然在一个人格联合里，与人性合一，就像我们的灵魂和肉体在我们活着时依然在一起，并维持完整的个体。

Use 1. Christ hath suffered much in these sad hours for us: he hath drunken hell dry to the bottom, and hath left no hell behind for us, Heb. 12:2. Jesus the author and finisher of our faith: He hath not only suffered so much of the cross, but he hath suffered all the cross; he hath endured the cross, despised the shame. In the original, the words are without any article, ὑπέμεινεν σταυρὸς αἰσχύνης καταφρονήσας. It is as much as he hath left no cross, no shame at all to be suffered by us: and; Phil. 2:8. He was obedient to the Father; he faith not to the death, but to death, even the death of the cross, με χρὲ θανάτου. It holdeth forth to us, that Christ suffered so much for us, as he hath taken up to heaven with him the great cross, and hath carried up with him, as it were, the great death; and hath left us nothing, or very little to suffer: and indeed Christ never denied, but affirmed, he himself behoved to die; but for the believer, he expresly denieth he shall die, and that with two negations, John 11:26. οὐ μὴ αποθὰνη ἐις τὸν ἀιῶνα, He shall never, in any sort, die. And for our sufferings, Paul calleth them, Col. 1:24. τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ, the remnants, the leavings, the dregs, and after-drops of the sufferings of Christ, the sips and dew-drops remaining in the bottom of the cup, when Christ hath drunken out the whole cup; so are our afflictions, and being compared with what Christ suffered, they are but bits, fragments, and small pieces of death, that we suffer; for the first death that the saints suffer, is but the half and the far least half of death, 'tis but the lips, the outer porch of death; the second death, which Christ suffered for us, is only death, and the dominion, lordship and power of death is removed Why do ye then murmur, fret, repine under afflictions, when you bear little wedges, pins, and chips of the cross? Your Lord Jesus did bear for you the great and only cross, that which is death, shame, and the cross, κατʼ εξοχήυ, by way of excellency so called. It is true, the spouse of Christ, since the beginning of the world, and since Christ's time these 1600 years, hath been crying as a woman travailing in birth of a man-child, and the dragon near pursuing her, and is not yet brought to bed. Lord Jesus, when will the man-child be born, and thy spouse be eased of the birth? Yet is not this disease deadly; Zion, as soon as she travailed, brought forth her child, Isa. 66:8. All her shadows of sufferings shall be quickly gone: the spouse cannot die of child-birth pain; Christ will save both the mother's life, and the babe.
基督为我们在这些悲伤的时刻受了很多苦：他已经喝干了地狱的底部，没有留下任何地狱给我们，希伯来书 12:2。耶稣是我们信仰的创始人和完成者：他不仅承受了十字架的苦难，而且承受了全部的苦难；他忍受了十字架，藐视了羞辱。原文中，这些词没有冠词，ὑπέμεινεν σταυρὸς αἰσχύνης καταφρονήσας。这意味着他没有留下任何十字架，任何羞辱供我们承受：而且，腓立比书 2:8。他顺从了父亲；他不仅信服于死，而是信服于死，即十字架的死亡，με χρὲ θανάτου。这向我们展示，基督为我们受了很多苦，就像他把巨大的十字架带到了天堂，并且似乎把巨大的死亡也带上了天堂；他没有给我们留下任何或者很少的苦难：事实上，基督从未否认，而是肯定他自己必须死亡；但对于信徒来说，他明确否认他们将死亡，用两个否定词，约翰福音 11:26。οὐ μὴ αποθὰνη ἐις τὸν ἀιῶνα，他永远不会以任何方式死亡。至于我们的苦难，保罗称之为，歌罗西书 1:24。 基督的苦难的残余、剩余、渣滓和残滴，是基督喝完整杯之后杯底剩下的一小口和露珠；与基督所受的相比，我们所受的苦难只是死亡的碎片、残片和小块。因为圣徒所经历的第一次死亡只是死亡的一半，而且是最小的一半，只是死亡的嘴唇，死亡的外廊；基督为我们所受的第二次死亡只是死亡本身，死亡的统治、主权和权力已经被除去。那么，当你们承受十字架的小楔子、小钉子和小碎片时，为什么要抱怨、焦虑、不满呢？你们的主耶稣已经为你们承受了伟大而唯一的十字架，即死亡、羞辱和十字架，这是以卓越的方式被称为十字架。诚然，自从世界开始以来，基督的新娘，自从基督时代以来的 1600 年，一直像一个分娩中的妇人一样呼喊，而龙也在她后面追赶，但她还没有生产出来。 主耶稣，男孩何时出生，你的配偶何时能够顺利分娩？然而这种疾病并非致命；锡安一经经历了劬劳，就生下了她的孩子，以赛亚书 66:8。她所有的苦难阴影将很快消失：配偶不会因分娩痛苦而死亡；基督将拯救母亲的生命和婴儿的生命。

Use 2. Sin is a dear and costly thing: in heaven, in the count-book of justice, it goeth for no less than the blood of God, the shaming of the Lord of glory; justice, for the request of all the world, and the prayers of Christ, could not abate one farthing. A man's soul is a dear thing: exchange of commodities, of silks, purple, sine linen, is much; exchange of sapphires, diamonds, rubies, and other precious stones, for baser commodities, is much more; and that ships-full of the gold of Ophir should be given for bread, and things obvious, is a rich trafficking: but the market and value of souls, as it hath not, since God made man on earth, fallen or risen; so it is ever above a world, Mat. 16:26. What hath a man profited, if he lose this? God will not take silks, nor purples, nor sapphires, nor rubies, nor navies loaden with fine gold, nor any corruptible thing, 1 Pet. 1:18 for souls. The price is one and the same: souls were never bought, nor sold, nor exchanged, nor ransomed, but once; and the price is one, and as high as the soul and blood of the Lord of life. Job 27:8. What is the hope of an hypocrite, though he hath gained, when God taketh his soul from him? Let him cast up his accounts, and lay his charges, he stands a poor man, a man without a soul. What madmen are we, who sell souls daily for prices so far below the Lord's price? A man that would wadset a lordship of many thousands yearly, for a base sum, some pence, or for a night's sleep in a straw-bed, and bind himself not to redeem it, what a waster were he? how worthy to beg? Satan is going through the world, and he gives some pence in hand: O how sad a reckoning, when the devil the cozening creditor comes at night, with his back counts, pay me for your sweet lusts I gave you; answer my bill for your idle oaths, your lies, oppressions, cozening, covenant-breaking, your unjust judging, your starving, and murdering of the widow, and the fatherless, by detaining of the wages of the soldier, your slighting of Christ, and reformation, and the price is referred to God, and the market known! Satan can abate nothing, thy soul he must have, and within few days the body too: is this wisdom to earn hell? and to make away a noble soul for a straw?
使用 2.罪是一件昂贵的事情：在天堂中，在公正的账本中，它的代价不亚于上帝的血，是荣耀之主的羞辱；公正，为了全世界的请求和基督的祈祷，也不能减少一分钱。一个人的灵魂是一件珍贵的东西：交换商品，如丝绸、紫色、细麻，是很多的；用更低级的商品交换蓝宝石、钻石、红宝石和其他珍贵石头，更是很多；即使用俄斐尔的黄金换取面包和显而易见的东西，也是一种丰富的交易：但是灵魂的市场和价值，自从上帝在地上创造人以来，既没有下降也没有上升；所以它永远高于世界，马太福音 16:26。人若失去这个，他有什么益处呢？上帝不会为了灵魂而接受丝绸、紫色、蓝宝石、红宝石、装满黄金的船只，也不会接受任何可腐败的东西，彼得前书 1:18。价格是一样的：灵魂从未被买卖、交换或赎回过，只有一次；而价格是一样的，高到与生命之主的灵魂和血液一样高，约伯记 27:8。假冒者有什么盼望呢？即使他得到了什么，当上帝夺走他的灵魂时，又有什么盼望呢？ 让他算清账目，列出他的费用，他是一个贫穷的人，一个没有灵魂的人。我们是多么疯狂的人，每天以远低于上帝定价的价格出售灵魂？一个愿意以一点点钱或一晚上的草席睡眠来抵押一年收入数千的领地，并且约束自己不去赎回的人，他是多么的浪费？多么值得乞讨？撒旦正在世界中游荡，他给了一些零钱：哦，当撒旦这个欺骗债权人在夜晚带着他的背账单来时，多么悲伤的清算，为你所享受的甜蜜欲望付款；回答我关于你的空洞誓言、谎言、压迫、欺骗、违约、不公正判决、虐待和谋杀寡妇和孤儿、扣留士兵工资的账单；你对基督和改革的轻视，价格将由上帝决定，市场将会知晓！撒旦无法减免任何东西，他必须得到你的灵魂，而且在短短几天内，也会得到你的身体：这是明智的吗？为了赚取地狱？为了一根稻草而放弃一个高贵的灵魂？

3. What are we to give for Christ? what bonds of love hath he laid on us, who earned our heaven for us at so dear a price? I desire only these considerations to have place in our thoughts.
我们应该为基督献上什么？他为我们赢得了天堂，付出了如此昂贵的代价，他给我们留下了怎样的爱的纽带？我只希望这些考虑能在我们的思想中占据一席之地。

1. As God had but one Son, and one only begotten Son, and he gave him for sinners; so Christ had two loves, one as God, and another as man, he gave them both out for us; and two glories, one as God, one as man and mediator; the one was darkened for us, ἑαυτὲν εκένωσε; he emptied a sea of glory for us, he poured it out for us; and for his other glory, he laid it down, as it were in hell, endured infinite wrath for us.
上帝只有一个儿子，一个独生子，他为罪人而将他献上；同样，基督有两种爱，一种是作为上帝，另一种是作为人，他都为我们而奉献；还有两种荣耀，一种是作为上帝，一种是作为人和调解者；其中一种为我们而昏暗，ἑαυτὲν εκένωσε；他为我们倾注了一片荣耀之海，他为我们倾尽了它；而他的另一种荣耀，他将其放下，仿佛在地狱中，为我们忍受了无尽的愤怒。

2. He went to death and the grave, made his testament, and left his love, grace, and peace in legacy to us.
他走向死亡和坟墓，留下了他的遗嘱，将他的爱、恩典和平安传承给我们。

3. Greater love than this hath no man; but he faith not, greater love than this hath no God. That God did let out so much love to men, is the wonder of the world, and of heaven. We may find words to paint out creatures, and the garment may be wider than the thing; but should angels come and help us to find out expressions for Christ's love, words should be below and in this side of Christ.
没有人有比这更大的爱；但他没有信仰，没有比这更大的爱。上帝向人类释放了如此多的爱，这是世界和天堂的奇迹。我们可以找到词语来描绘出创造物，而衣服可能比事物更宽广；但是，即使天使来帮助我们找到表达基督之爱的词语，词语也会低于并在基督的这一方面。

4. Behold the man, faith an enemy of Christ; but behold him more than a man, behold the Lord in the garden, sweating out of his holy body, great blobs and floods of love, trickling down upon sinners of clay. Men and angels, come see, and wonder, and adore.
看哪，这个人，信仰是基督的敌人；但是看哪，他不仅仅是一个人，看哪，主在园中，从他圣洁的身体中流出大块和洪流般的爱，滴落在泥土的罪人身上。人类和天使们，前来观看，惊叹和崇拜。

5. Love was Christ's cannon-royal, he battered down with it all the forts of hell, and triumphed over principalities and powers: Christ was judgment-proof; he endured the wrath of God, and was not destroyed: he was hell-proof, and grave-proof; he suffered, and rose again; but he was not love-proof, (to borrow that expression) he was not only love-sick for his church, but sick to death, and died for his friends. Cant. 2:4. His banner over his church, was love. Saints, be sworn to his colours, die and live with Christ: and take Christ in the one arm, his cause, and the gospel in the other, and your life between both, and say to all enemies, take one, take all. The midst of Christ chariot is paved with love, for the daughters of Jerusalem, Cant. 3:10. Christ's royal seat, both in the gospel, in which he is carried through the world as a conqueror, Rev. 6:2 and in the souls of his children, is love. From the sense of this, it were our happiest life, to live and love with Christ; for he hath carried up to heaven with him, the love, and the heart, and the treasures of the sons of God; so as all ours are with him above time.
5. 爱是基督的皇家炮，他用它击垮了地狱的所有堡垒，并战胜了主权和权力：基督是无法受审判的；他忍受了上帝的愤怒，却没有被毁灭：他无法被地狱和坟墓所摧毁；他受苦，然后复活；但他不是无法爱的（借用这个表达），他不仅为教会痴迷，而且病得要死，并为他的朋友而死。雅歌 2:4。他在教会上的旗帜是爱。圣徒们，发誓效忠他的颜色，与基督一起生死相随：一只手握着基督，他的事业，另一只手握着福音，你的生命夹在两者之间，对所有敌人说，拿走一个，拿走全部。基督的战车中央铺满了爱，为耶路撒冷的女儿们，雅歌 3:10。基督的皇家宝座，既在福音中，他作为征服者在世界中传播，启示录 6:2，也在他儿女的灵魂中，是爱。从这种感受中，与基督一起生活和相爱将是我们最幸福的生活；因为他已经带着上帝儿子们的爱、心和财富升入天堂；所以我们的一切都与他一起超越了时间。

6. We are not to fear death extremely, nor hell at all. Christ feared both for our comfort: he hath taken away the worst of death; in that, 1. He hath subdued hell and sin, and there remained to us but the outer side of death. 2. The believer but half-dies, and swooneth, or rather sleepeth in the grave. 3. He dieth by will, because he chooseth to be with Christ, Phil. 1:23 rather than by nature or necessity. 4. As dying and sufferings are the cup that Christ drank; so are we to love the cup the better, that Christ's lip touched it, and left the perfume of the breathings of the Holy Ghost in it. In common inns, by the wayside, princes, and common travellers, and thousands lie in one bed; the clothes may be changed, but the bed is the same. Christ tasted of death, Heb. 2 for us; but there was gall in his cup, that is not in ours: Christ's wormwood was bitter with wrath, ours sweetned with consolation.
我们不应过分害怕死亡，也不应一点也不害怕地狱。基督为了安慰我们而害怕这两者：他已经消除了最糟糕的死亡；因为，1. 他征服了地狱和罪恶，我们只剩下了死亡的外表。2. 信徒只是半死不活，昏迷，或者更确切地说是在坟墓中睡觉。3. 他是出于意愿而死，因为他选择与基督同在，而不是出于自然或必要。4. 正如死亡和苦难是基督所经历的，我们也应该更加喜爱这杯，因为基督的嘴唇触摸过它，并在其中留下了圣灵的气息的香气。在普通的旅馆里，路边，王子和普通旅行者，成千上万人睡在同一张床上；衣服可以更换，但床是一样的。基督为我们品尝了死亡，希伯来书 2；但他的杯中有苦艾，而我们的杯中则有安慰。

7. All the saints are in Christ's debt of infinite love. When we grieve the Spirit purchased by Christ, we draw blood of his wounds afresh, and so testify, that we repent that Christ suffered so much for us. The Father hath sworn, and will not repent, that he is an eternal priest, and stands to it, that his blood is of eternal worth; and when the Father sweareth this, Christ is the same one God with him, and swears, that he thinketh all his blood well-bestowed, and will never give over the bargain: his bride is his bride, tho' dear bought; and his intercession in heaven speaketh his hearty Amen, and fullest consent of love to our redemption.
所有圣徒都欠基督无尽的爱。当我们伤害基督所购买的圣灵时，我们重新触动了他的伤口，从而证明我们为基督所受的苦痛感到懊悔。父神发过誓，并且不会后悔，他是一位永恒的祭司，并坚持认为他的血是永恒的价值；当父神发誓时，基督与他是同一位上帝，并发誓认为他的血是值得的，并且永远不会放弃这个交易：他的新娘是他的新娘，尽管代价高昂；他在天上的代祷表达了他真诚的阿门，并完全同意我们的救赎。

8. All this was done by Christ for nothing; grace fell from God, on the creature, by mere grace. Grace is the only hire of grace.
这一切都是基督无偿完成的；恩典仅仅凭借上帝的恩典降临在受造物上。恩典是唯一的恩典报酬。

9. When ancient love looked first on sinners, how ugly and black did the Lord see and foresee us to be? But Christ loved us, not according to what we were, but to what grace and love was to make us; and that was fair and spotless. And this love was so free in the secret of eternal election, that it was not increased by Christ's merits and death; but the merits, death, and fruit of this love, had being and worth from Christ's eternal love; and Christ's love hath no fountain and cause, but love.
当古老的爱第一次看到罪人时，主看到并预见到我们是多么丑陋和黑暗。但是基督爱我们，不是因为我们的样子，而是因为恩典和爱将我们变得美丽和无瑕。这种爱在永恒的选民中是如此自由，以至于它不会因基督的功德和死亡而增加；而这种爱的功德、死亡和果实，都来自基督的永恒爱；基督的爱没有源泉和原因，只有爱。

10. The law of gratitude tieth us to love Christ, for he hath loved us. If the love of Christ be in us; it worketh nothing in order to merit or hire; (Libertines need not weaken Christ's love from doing, upon this fear;) but love doth all in order to the debt of love, and obliged expressions to love, which excludeth not law, but the law's rigid cursing and imperious commanding. Christ's love is most imperious, but is no hireling, and looks not to the penny wages, but the free crown.
感恩的法则将我们与爱基督联系在一起，因为他曾经爱过我们。如果基督的爱在我们心中，它不会为了获得报酬或雇佣而做任何事情（放荡者不需要因为这个恐惧而削弱基督的爱）；但是爱会为了爱的债务和对爱的表达而做一切，这并不排除法律，而是排除了法律的严厉咒骂和专横命令。基督的爱是最专横的，但它不是雇佣工人，不看重报酬，而是看重自由的冠冕。

But for this cause came I to this hour
但是为了这个原因，我来到了这个时刻

Here is the fifth article in this prayer; a sort of correction, in which Christ doth resign his will, as man, to the will of God; as Mat. 26:39; Luke 22:42. Nevertheless, not my will, but thine be done.
这是祷告中的第五篇文章；一种纠正，基督作为人将自己的意愿归降于上帝的意愿；如马太福音 26:39 和路加福音 22:42 所述。然而，不要成就我的意愿，只要成就你的意愿。

In this there is offered to us a question, whether or no there be in this prayer any repugnancy in the human will of Christ to the will of God? For, 1. A correction of the human will, seemeth to import a jarring and a discord. 2. Christ desired that, the contrary whereof, he knew, was from eternity decreed of God. 3. The law of God is so spiritual, straight and holy, that it requireth not only a conformity to it, in our will, actions, words and purposes; but also in all our affections, desires, first motions, and inclinations of our heart, that no unperfect and half-formed lustings arise in us, even before the compleat consent of the will, that may thwart or cross the known law and command of God; and by this, Thou shalt not lust, Rom. 7 and the duty of the highest love we owe to God, to love him with all the heart, soul, mind, and whole strength, Mat. 22:37; Mark 12:33; Luke 10:27. Some Arians and Arminians, John Geysteranus at the synod of Dort, have said blasphemously, That there was concupiscence and a will repugnant to God's will in the second Adam, as in the first. But this they spoke against the consubstantiality and deity of the Son of God. To which we say,
在这里，我们面临一个问题，即基督的人性意愿是否与上帝的意愿相抵触？因为，1. 修正人性意愿似乎意味着冲突和不和谐。2. 基督渴望的是他知道从永恒中被上帝决定的相反的东西。3. 上帝的律法是如此属灵、正直和圣洁，它不仅要求我们的意愿、行动、言语和目的与之一致，而且要求我们的所有感情、欲望、初动和心灵的倾向都不要产生不完美和半成形的欲望，甚至在意愿的完全同意之前，这些欲望可能与上帝所知的律法和命令相抵触或相违背；并且通过这一点，“你不可贪恋”，罗马书 7 章和我们对上帝最高的爱的责任，即用全心、全魂、全意和全力爱他，马太福音 22:37；马可福音 12:33；路加福音 10:27。一些亚里亚派和阿米纳派，如约翰·盖斯特拉努斯在多特会议上，亵渎地说，第二个亚当和第一个亚当一样，存在着贪欲和与上帝意愿相抵触的意愿。但他们这样说是反对上帝之子的同质性和神性。对此，我们说，

Asser. 1. Jesus Christ, that holy thing, Luke 1:35 was a fit high priest, holy, harmless, undefiled, separated from sinners, Heb. 7:26. Which of you (saith Christ to the Jews) convinceth me of sin? John 8:46. There could not be a spot in this Lamb sacrificed for the sins of the world, no prick in this rose, no cloud in this fair sun, no blemish in this beautiful well beloved.
1. 耶稣基督，那圣洁的事物，路加福音 1:35 是一位合适的大祭司，圣洁、无害、无瑕疵，与罪人隔绝，希伯来书 7:26。你们中间有谁（基督对犹太人说）能指证我有罪？约翰福音 8:46。这位为世人的罪而献祭的羔羊没有污点，这朵玫瑰没有刺，这轮明亮的太阳没有云彩，这位美丽的至爱没有瑕疵。

Asser. 2. An absolute, resolved will or desire of heart, to lust after that which God forbiddeth in his law, must be a sinful jarring between the creature's and the Creator's will. Now Christ's will was conditional, and clearly submissive; it lay ever level with his Father's holy will.
亚谢。2. 对上帝在他的律法中禁止的事物有绝对、坚决的意愿或欲望，必然是造物主和创造者的意愿之间的罪恶冲突。现在，基督的意愿是有条件的，并且明显地顺从；它始终与他父亲的圣洁意愿保持一致。

Asser. 3. I shall not with some affirm, that which in the general is true, a will contrary to God's revealed command and will, called Voluntas signi, which is our moral rule to oblige us, is a sin; but a will contrary to God's decree, called Voluntas bene placidi, which is not our rule-obliging, except the Lord be pleased to impose it on us, as a moral law, is not a sin. Peter and the apostles, after they heard that prophecy of their denying of Christ, and their being sinfully scandalized, and their forsaking of Christ, when the shepherd was smitten, were obliged to have a will contrary to that decree, and to pray that they might not be led into temptation, but might have grace to confess their Saviour before men, and not flee, nor be scattered: here is a resolute will of men lawfully contrary to the revealed decree of God; yet not sinful. But the Lord's will that Christ should die for man, as it was a decree of the wife and most gracious Lord, pitying loft man, so was it also a revealed commandment to Christ, that he should be willing to die, and be obedient to the death, even the death of the cross; Phil. 2:8. Yea, a rule of such humble obedience, as we are obliged to follow; as is said, verse 5. Let this mind be in you, which was also in Christ Jesus, &c. If the Lord's will that Christ should die, be nothing but his mere decree, it could not oblige us in the like case to be willing, as John faith, To lay down our life for the brethren. Yea, John 10:18. Christ hath a commandments of God, and the revealed will of God, to die for us; No man taketh it from me, but I lay it down of myself: I have power to lay it down, I have power to take it again: this commandment have I received of my Father. Here is an express commandment given to Christ, to die for sinners; and the Father loveth Christ for obedience to this commandment.
第 3 条。我不会断言，总体上是真实的，那些与上帝的启示命令和意愿相抵触的意愿，即所谓的 Voluntas signi，这是我们的道德准则，我们要遵从，是一种罪过；而与上帝的圣意相悖的意愿，即所谓的 Voluntas bene placidi，这并非我们的规则，除非上帝乐意施加，作为一种道德法律，否则不构成罪过。 彼得和使徒们，在听到有关他们是否会否认基督、是否会犯罪而跌倒，以及在牧者受打击时是否会离弃基督的预言后，他们有义务与上帝的圣意相悖，并祈求不受试探，有恩典在人面前承认他们的救主，不逃跑，也不逃散：这是人的决心，合法地与上帝的启示圣意相悖；然而并不是罪过。但主的意志是基督为人而死，正如这是慈悲的上帝的圣意，怜悯失落的人，这也是对基督所下的启示命令，即他应该愿意去死，顺从至死，即是十字架之死；腓立比书 2 章 8 节。 是的，这是一条如此谦卑的规则，我们被迫遵循；正如所说，第 5 节。让这样的心思在你们中间，就是在基督耶稣里的心思，等等。如果主的旨意是基督应该死，仅仅是他的旨意，那么在类似的情况下，我们就不会像约翰所说的那样愿意为弟兄舍命。是的，约翰福音 10:18。基督有神的诫命和神的启示的旨意，为我们而死；没有人夺我的命，是我自己舍的；我有权柄舍了它，也有权柄取回它：这是我从我父所受的诫命。这里有一个明确的诫命赐给基督，为罪人而死；父因基督对这诫命的顺从而爱他。

Asser. 4. A conditional and a submissive desire, though not agreeable to a positive law and commandment of God, is no sin; nor doth the law require a conformity in all our inclinations, and the first motions of our desires, to every command of God, tho' most contrary to nature, and our natural and sinless inclinations.
一种有条件的和顺从的欲望，尽管不符合上帝的积极法律和命令，却不是罪过；法律也不要求我们在所有的倾向和欲望初动中都完全符合上帝的每一个命令，尽管这些命令大多与自然和我们的自然无罪倾向相悖。

1. If God command Abraham to kill his only begotten son, and offer him in a sacrifice to God, which was a mere positive commandment; for 'tis not a command of the law of nature (nor any other than positive) for the father to kill the son; if yet Abraham retain a natural inclination and love, commanded also in the law of nature, to save his son's life, and to desire that he may live: this desire and inclination, tho' contradictory to a positive command of God, is no sin; because the fifth command, grounded on the law of nature, doth command it. Nor did God's precept (Abraham, kill now thy son, even Isaac thine only begotten son) ever include this, Abraham, root out of thine heart all desire and inclination natural in a father to preserve the life of the child. So the positive command of the Father, that the Son of God should lay down his life for his sheep, did never root out of the sinless nature of the man Christ a natural desire to preserve his own being and life, especially he desiring it with special reservation of the will of God commanding that he should die.
如果上帝命令亚伯拉罕杀他独生子，并将他献给上帝作为祭品，这只是一个纯粹的正面命令；因为根据自然法则（或任何其他法则），父亲杀死儿子并不是一项命令；然而，即使如此，亚伯拉罕仍然保留着一种自然的倾向和爱，这也是自然法则中所命令的，他希望拯救儿子的生命，并希望他能活下来：尽管这种欲望和倾向与上帝的正面命令相矛盾，但并不是罪过；因为第五诫命令，基于自然法则，要求这样做。上帝的命令（亚伯拉罕，现在杀死你的儿子，就是你独生子以撒）从未包括这一点，即亚伯拉罕，要从你的内心根除作为父亲保护孩子生命的自然欲望和倾向。因此，天父的正面命令，要求上帝之子为他的羊舍弃生命，从未从无罪的基督人性中根除他保留自己存在和生命的自然欲望，尤其是他带着对上帝旨意的特殊保留，即他应该死去。

2. A martyr, dying for the truth of Christ, may have a natural and conditional desire and inclination to live tho' his living be contrary to the Lord's revealed will, commanding him to seal the gospel with his blood, and to confess Christ before men.
2. 一个为了基督的真理而牺牲生命的烈士，可能有一种自然和有条件的愿望和倾向去活着，尽管他的生活与主所启示的意志相违，命令他以自己的血封印福音，并在人前承认基督。

If the brother, son, daughter, wife or friend, that is as a man's own soul, Deut. 13:6. blaspheme God; yea, if father or mother do it, Deut. 33:8, 9 yet is a father obliged to stone the son or daughter; the son being a magistrate, or a Levite and priest, to judge according to law, (the priests lips should preserve knowledge, Mal. 2:8) that his father or mother ought to be stoned to death; yet ought not father or son to lay aside the natural desire of being and life to son, father, brother, which the law of nature in the fifth command doth require; especially the desire being conditional, with submission to God's will, as the desire of Christ is here: and the command to stone the blasphemer, that the father stone the son, the son the father, being positive, and tho' founded on the law of nature, that a man prefer his Lord Creator and God before son, or father and mother, yet are they not precepts of the law of nature, such as is the precept of nature, that a man desire his own life and being, the father the life and being of the son.
如果兄弟、儿子、女儿、妻子或朋友亵渎上帝，就像是一个人自己的灵魂一样，申命记 13:6。即使父亲或母亲这样做，申命记 33:8, 9，父亲仍然有义务用石头砸死儿子或女儿；儿子是一个官员，或者是一个利未人和祭司，根据法律判断（祭司的嘴唇应该保留知识，玛拉基书 2:8），他的父亲或母亲应该被砸死；然而，父亲或儿子不应该放弃对儿子、父亲、兄弟的天然渴望和生命，这是自然法则在第五诫中要求的；尤其是这种渴望是有条件的，要顺服上帝的旨意，就像基督的渴望在这里一样：砸死亵渎者的命令，父亲砸死儿子，儿子砸死父亲，是肯定的，虽然基于自然法则，即一个人应该把他的主创造者和上帝放在儿子、父亲和母亲之前，但它们不是自然法则的规定，就像一个人渴望自己的生命和存在，父亲渴望儿子的生命和存在一样。

Asser. 5. The apparent opposition (for it is not real) is rather between Christ's sensitive and his sinless mere natural desire and affection, and his reasonable will, than his will, and the will of God: nor can any say there is a fight or jarring between the conditional desire of Christ, subjected, in the same act of praying, to the Lord's decree, and the resolute and immutable will of God. The law of God, because holy and spiritual, doth require a conformity between all the inclinations and motions of our soul, and the law of nature; but an absolute conformity between all our inclinations and every positive command of God, such as was the Lord's command that Christ should die for sinners, is not required in the law of God. If Adam submit his natural hunger or desire to eat of the forbidden tree, to God's law, and eat not, there is no sinful jarring between his will and God's positive law, Thou shalt not eat of the tree of knowledge of good and evil.
阿瑟。5. 表面上的对立（因为它并不真实）更多地是基督敏感和无罪的纯粹自然欲望和感情与他的理智意愿之间的对立，而不是他的意愿和上帝的意愿：也没有人能说基督的有条件的欲望与上帝的决定相冲突，因为在同一祈祷行为中，基督的有条件的欲望已经受到了上帝的旨意。上帝的律法因为是圣洁和属灵的，所以要求我们的灵魂的所有倾向和动作与自然法则相一致；但并不要求我们的所有倾向与上帝的每一个正面命令完全一致，比如上帝命令基督为罪人而死。如果亚当将他的自然饥饿或欲望顺从上帝的律法，并且不吃，那么他的意愿与上帝的正面律法“你不可吃那智慧树上的果子”之间就没有罪恶的冲突。

It becomes us, as Christ's example goeth before us, to submit in the hardest and most bloody providences, to the straight and holy will of God. 1. Christ professeth he hath no will divided from God's will; he layeth down his glory, his heaven, his life, his fruition of the sweet influence of an highest vision, love, presence, feeling of God in a personal union, at the feet of God, that the Lord may carve and cut add dispose of him, and his blood, as he thought good. 2. All the difficulty in us, in whom dwelleth a body of sin, is to answer the objections that flesh and blood hath against a sad providence; which I will labour to do, and then give some rules for direction.
基督的榜样在我们前面，我们应该在最艰难和最血腥的神意中顺服。1.基督宣称他没有与上帝的意愿分离的意愿；他放下他的荣耀，他的天堂，他的生命，他对最高异象、爱、上帝的同在、感受的甜蜜影响的享受，放在上帝的脚下，让主随意雕刻、切割和处理他和他的血。2.我们身上的困难在于我们有罪的身体对悲伤的神意提出的异议；我将努力回答这些异议，并给出一些指导原则。

Ob. 1. This is a bloody and rough way that the Lord leadeth his people, that they drink wormwood and gall of blood, and not tears only.

Answ. Providence is full of mysteries; let the way be shame, the crown is glory; and the present condition be hell, the end is heaven: providence is a hand-writing of mercy, tho' we cannot ever read it, more than Belshazzar could read his bill of justice. We see a woman with child, but cannot tell whether it be a living or a dead birth she shall bring forth; or whether the child shall be base and poor, or honourable and renowned, ere he die. The births in the womb of providence are invisible to us; out of the ashes of a burnt and destroyed church, the Lord raiseth up a phenix, a king's daughter, a princess that shall rule the nations with a rod of iron, a Zion that hath the strength of an unicorn; yea, Jacob's seed shall be in many waters, his king shall be higher than Agag, and his kingdom shall be exalted: God brought him out of Egypt, Num. 24:7, 8. Christ breweth the water of life, out of drink of gall, wormwood, and blood; if the head be gold, as Christ is, the body cannot without great incongruity be base clay.
上帝的旨意充满了奥秘；即使道路是羞耻的，冠冕却是荣耀的；即使当前的状况是地狱，最终却是天堂：上帝的旨意是怜悯的手迹，虽然我们永远无法读懂它，就像伯沙撒无法读懂他的审判书一样。我们看到一个怀孕的妇女，但无法判断她将生下活的还是死的孩子；或者这个孩子是卑贱贫穷的，还是尊贵声名显赫的，直至他死去。上帝的旨意之胎孕对于我们是不可见的；在被焚毁和摧毁的教会的烟灰中，主会兴起一只不死鸟，一位国王的女儿，一位以铁杖掌权万族的公主，一座有独角兽之力的锡安；是的，雅各的后裔将居在多水之处，他的王必高过亚甲，他的国必被举扬：神将他从埃及领出。（见民数记 24：7-8）基督从苦胆、艾草和血的饮料中酿制生命的活水；如果头是金子，就如同基督一样，身体便不能毫无不协调地败坏如黏土。

Ob. 2. But all go wrong, confusion and vastation lie on the people of God.
但是一切都走错了，混乱和荒废降临在上帝的子民身上。

Answ. To him who sitteth on the throne, and gives law and judgment to the most unconstant things imaginable, the waves of the sea, and orders them, and rules a sea of glass, a brittle and frail thing, and a sea of most unnatural confusions, a sea mingled with fire, nothing can be out of order; hell, the beast and dragon that make war with the Lamb, the laying waste the holy city, the killing of the witnesses, are all orderly means, ranked by the Lord, whose armies cannot reel, nor spill their march; when he draws them up to the execution of his wife decrees, the confusion is to our eye; but judgment, law and order there are, tho' not visible to us. Who can pull him out of his invisible and high throne of wisdom, counsel and power? It may be, be sits not always on his throne of justice.
对那位坐在宝座上，给予法律和判断的至不稳定的事物，海浪，进行命令和统治一个玻璃海，一个脆弱的东西，以及一个充满非自然混乱的海，一个与火混合的海，没有什么是无序的；地狱，兽和与羔羊交战的龙，毁灭圣城，杀害见证人，都是有秩序的手段，由主排列，他的军队不能摇晃，也不能违背他们的行军；当他将他们组织起来执行他的旨意时，对我们的眼睛来说是混乱的；但是，判断、法律和秩序是存在的，尽管对我们来说不可见。谁能将他从他看不见的、高高在上的智慧、谋略和权力的宝座上拉下来？也许，他并不总是坐在他的公正宝座上。

Ob. 3. 'But what a providence is it, that those that open their mouth against heaven, are fat, and shine, and prosper; and those that fear God, are plagued every day, and killed all the day long, and counted as sheep for the slaughter?'
但是，多么奇妙的安排，那些对天发表言论的人却肥胖、光彩照人、繁荣昌盛；而那些敬畏上帝的人却每天受苦，被杀害，被视为待宰的羊？

Answ. 1. Offend not against the generation of the children of God, as if it were lost labour, and as good to sow wheat in the sea, as serve the Lord, and walk mournfully before him: you see their work, but not their wages. 2. It is painful to trace providence in all its ways, circuits, bout-gates, lines, turnings. But, 3. Surely in the end God turneth the tables, he maketh all odds equal, the empty bucket goeth down, the full cometh up. 4. The Lord hath set the wicked in a chair of gold, but on the top of a house, and rolling stone above the mouth of a pit ten hundred fathom deep: this is a jogging and slippery condition. 5. They slip away to eternity and to hell in a moment. 6. Their happiness is a golden dream, Psalm 73:12, 13, &c.
答案 1：不要冒犯上帝的子民，好像一切努力都是徒劳无益，好像在海里撒种小麦和事奉主、在他面前悲伤行走一样：你看到他们的工作，却看不到他们的报酬。2. 追踪上帝的安排在所有的方式、循环、转弯、线路中是痛苦的。但是，3. 最终上帝会扭转局面，使一切不平等，空桶下沉，满桶上升。4. 主把恶人安置在一把金椅上，但在房顶上，滚石在一个深达千尺的坑口上方：这是一个颠簸而滑溜的状态。5. 他们在一瞬间滑向永恒和地狱。6. 他们的幸福是一个金色的梦，诗篇 73:12, 13 等。

Ob. 'Means fail, men change, creatures are weak.'
手段失败，人们改变，生物脆弱。

Answ. So long as Christ changeth not, and your head liveth, and steereth the helm of heaven and earth, all must be well. If all life, all health, and so much as eternal life be in the head, how can the heart ake or quake, except it first create, and then fancy fears, and do not really suffer.
只要基督不改变，你的头还活着，掌舵天地的舵手，一切都会好的。如果所有的生命、健康，甚至永生都在头上，心脏怎么会疼痛或颤抖，除非它首先创造，然后产生恐惧，而不是真正受苦。

Ob. 5. 'Our kingdom's strength is gone, we cannot subsist.'
我们王国的力量已经消失，我们无法维持下去。

Answ. Col. 1:17, 18. In Christ all things subsist, be is the head of the body the church. Faith is the substance; Budeus, the boldness and fortitude; Beza, the firm and constant expectation; the Syrian and Arabian, the confident gloriation of, or in things hoped for, and a convincing light and evidence of things not seen. There is good reason to believe that God will lift up a fallen people, who desire to fear him, and wait for his help.
在基督里，万物存在，他是教会身体的头。信仰是实质；Budeus 是勇敢和坚毅；Beza 是坚定和持久的期望；叙利亚和阿拉伯人是对所希望的事物的自信赞美，以及对看不见的事物的确凿光明和证据。有充分的理由相信，神会扶持那些渴望敬畏他并等候他帮助的跌倒的人民。

Ob. 6. They plow upon Christ's back, and make long and deep furrows on Israel from her youth, Psal. 129:3.
他们在基督的背上耕种，从以色列的年轻时期开始，在她身上留下长而深的犁沟，诗篇 129:3。

Answ. True, plowing is a work of hope; but have you not seen enemies digging a grave for Christ, and preparing a coffin for him ere he be dead? and they have been fain to fill up the living man's grave; and they plow, but Christ cometh in and soweth joy in the hot furrow, and reaps the crop, and the quiet fruits of righteousness. The enemies plant, but the vintage is Christ's; One sows, but another reaps.
答案：是的，耕作是一项充满希望的工作；但你是否见过敌人为基督挖掘坟墓，准备棺材，尽管他还没有死？他们不得不填满活人的坟墓；他们耕作，但基督进来，在炎热的犁沟中撒下喜悦的种子，收割庄稼和平静的义果。敌人种植，但收获是基督的；有人播种，有人收割。

Ob. 7. 'But the souls under the altar do cry to God, and their blood is not avenged: their blood, and their graves in their kind, make supplications before the throne for justice, yet the enemies prosper.'
但是，祭坛下的灵魂向上帝呼喊，他们的血没有得到报复：他们的血和他们的坟墓都在向宝座祈求公正，然而敌人却得到了繁荣。

Answ. Hath not the Lord appointed a time for fighting and suffering, and a time for triumphing, when these that have gotten the victory over the beast, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God, singing the song of Moses the servant of God, and the song of the Lamb: There was a time when the Lamb did weep, and in the days of his flesh, offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death. Rev. 15:3; Heb. 5:7. It is a sin to carve a date of our own for justice.
主岂没有指定战斗和苦难的时机，以及胜利的时机吗？当那些战胜兽、兽的印记和他名字数字的人站在玻璃海上，手持神的琴，唱摩西神的仆人的歌和羔羊的歌时，他们得胜了。有一段时间，羔羊哭泣，在他肉体的日子里，他向那能救他脱离死亡的人，献上了祈祷和恳求，大声哭泣和流泪。启示录 15:3；希伯来书 5:7。为正义划定自己的日期是一种罪过。

Ob. 8. 'But he delays his coming.'
但他推迟了他的到来。

Answ. 'But he is not slack, as some count slackness.' If general justice to a world must be measured by thousands of years, as but one day to God; particular judgments may have hundred of years: and when the saints are killed, Christ surviveth them, to redeem them from blood and disgrace; when they are dead, when their cause is judged, and they rotten into powder in the grave, they are redeemed, even when the souls under the altar are avenged on their murderers.
但他并不懈怠，不像有些人认为的那样。如果对世界的普遍公正必须以千年来衡量，对上帝来说只是一天；特定的审判可能需要数百年：当圣徒被杀时，基督仍然活着，以赎回他们的鲜血和耻辱；当他们死去时，当他们的事情被审判，当他们在坟墓中腐烂成粉末时，他们被赎回，即使在祭坛下的灵魂对他们的凶手进行报复时也是如此。

Ob. 9. 'It stumbleth many, that wicked men are fat, and their faces shine, as if God were with them.'
许多人被绊倒的是，邪恶的人肥胖，他们的脸上光彩照人，仿佛上帝与他们同在。

Answ. If they be fat on common mercies, the more shame to the saints, if they be not fat, and their bones green as an herb, upon the same fare, and the same mercies, perfumed with Christ; and there is more fatness and marrow in the higher than in the lower house. Saints are lean through their own unbelief.
如果他们在普通的怜悯上变得肥胖，那么圣徒们就更可耻，如果他们不肥胖，他们的骨头就像草一样绿，吃着同样的食物，享受着同样的怜悯，带有基督的香气；在更高的屋子里有更多的肥沃和髓质。圣徒们因为自己的不信而变得消瘦。

Now, for rules of submission to providence in order to the text, let these be considered;
现在，为了遵循提供给文本的规则，请考虑以下内容；

Rule 1. Christ's patience, and so our submission must be bottomed on a looking above-hand to the will of God; every wheel in a great work, moves according to the motion of the highest and first wheel that moves all the rest. Every inferior court acts as ordered by the highest and supreme senate, the greatest in the kingdom. Every inferior orb in the heaven is moved in subordination to the Primum mobile, the highest that moveth all the rest; the motion of rivers regulate the flowings of lesser brooks. And things that move on earth, as the heavens move, so are they carried: the principle of motions and ways in all mortals, beginneth at the highest mover, the just and wife will of God; all are to say, Not my will, but thy will be done.
规则 1：基督的耐心，以及我们的顺服，必须建立在对上帝的旨意的预先考虑之上；在一个伟大的工作中，每个轮子都按照最高和第一个驱动所有其他轮子的轮子的运动而运动。每个次要的法庭都是按照最高和至高无上的参议院的命令行事，这是王国中最伟大的。天空中的每个次要的星球都是在服从于第一运动的星球的运动下运动的；河流的流动调节了较小溪流的流动。地球上的物体，就像天空一样运动，它们也是被运载的：在所有凡人中，运动和方式的原则始于最高的运动者，即上帝的公正和智慧的旨意；所有人都要说：“不是我的意愿，而是你的旨意成全。”

Rule 2. There is no ground of submission in a cross providence, but to look to the end that Christ looked to, the Lord's wise and holy will: he curseth, because the Lord biddeth him, faith David of Shimei; and there he fixeth his stake. The Lord hath taken away, faith Job; and upon the Lord's taking away, he faith, Blessed be the name of the Lord: any man can say, Blessed be the name of the Lord, who giveth; the greatest part of men break their teeth, in biting at the nearest link of the chain of second causes, but they arise never up to God, the first mover.
规则 2. 在跨越不同省份的情况下，没有屈服的理由，只能看向基督所看向的目标，即主的智慧和圣洁的旨意：大卫因为主吩咐他而诅咒示每；他在那里扎下了他的桩子。约伯说，主夺去了，他说，耶和华的名是应当称颂的：任何人都可以说，赐予的主的名是应当称颂的；大多数人在咬住次要原因链条的最近环节时，都会咬断牙齿，但他们从未达到上帝，第一位动因。

Rule 3. Christ not only submitteth to God's will, but he approveth that it may be done. So Hezekiah, Isa. 39:8. He said, moreover, good is the word of the Lord; the thing was heard, that all in his house should be carried away to Babylon, and his sons should be captives. Yet the will of the Lord was good and just, when the thing willed and decreed of God was evil to him.
规则 3. 基督不仅顺从上帝的旨意，而且赞同上帝的旨意能够实现。就像希西家在以赛亚书 39:8 中所说的那样。他说，耶和华的话是美好的；听到他的家人都要被掳到巴比伦，他的儿子要成为俘虏的消息，然而，当上帝所意愿和命定的事对他来说是邪恶的时候，耶和华的旨意是善良和公正的。

Rule 4. Christ will not hinder God to do what he thinks good; Thy will be done. Murmuring is a stone in God's way; murmuring is an anti-providence, a little god, setting itself against the true God, that steers all in wisdom; and the murmurer doth what he can to stop up God's way. Old Eli, when he heard sad news, says, 1 Sam. 3:18. It is the Lord, [Vagnase] Let him, I hinder him not to do, what is good in his eyes. David faith, 2 Sam. 15:26. If the Lord say, I have no delight in thee, behold, here am I, let him do to me what seems good in his eyes. Here am I, is as much as, I will not flee him, nor hinder him; I lay myself under him, to receive his strokes. So Christ, Heb. 10:5; Psal. 40. Thou hast prepared my ears, or my body, here am I; v. 7. Here am I, to do thy will.
规则 4. 基督不会阻止上帝做他认为好的事情；愿你的旨意成全。抱怨是上帝道路上的绊脚石；抱怨是反对上帝的反守命运，是一个小神，自己设立对抗真神的存在，真神以智慧引导一切；抱怨者尽其所能阻止上帝的道路。当以利听到悲伤的消息时，他说，撒母耳记上 3:18。这是耶和华的意思，[Vagnase]让他，我不阻止他做他眼中看为好的事。大卫说，撒母耳记下 15:26。如果耶和华说，我不喜悦你，看哪，我在这里，让他按他眼中看为好的对待我。我在这里，就是说，我不会逃避他，也不会阻止他；我将自己置于他之下，接受他的惩罚。所以基督说，希伯来书 10:5；诗篇 40。你为我开通了耳朵，或者是我的身体，我在这里；第 7 节。我在这里，要行你的旨意。

Rule 5. Christ gave not away his natural will; but in the act of willing, he submitted it; it was a broken will that Christ reserved to himself, or a submitted will, hic & nunc. Christ seeketh not the resigning of natural faculties in hard providences, but that we quit contest with God; and that our will be not abolished, but broken; especially, that we do not quarrel with justice. Lament. 3:28. He sitteth alone, and keepeth silence, because he hath born it upon him. v. 29. He putteth his mouth in the dust, if so be there may he hope. v. 30. He giveth his checks to him that smiteth them; he is filled with reproach. There be here many sweet signs of a broken will. 1. Solitary sadness. 2. Silence, the soul not daring to quarrel with God. 3. The stooping to the dust, and putting clay in the mouth, for fear that it speak against God's dispensation, as Job 40:4, 5:4. A willing accepting of buffets on the cheeks, and reproaches: so, Mic. 7:9. I will bear the indignation of the Lord, because I have sinned. When the soul is made like a broken and daunted heifer, or a silly heartless dove, so as the man, like a well-nurtured child, kisseth the rod of God. He is a bad soldier, who followeth his captain sighing and weeping; faith sings at tears, and rejoiceth under hope in the ill day.
规则 5. 基督并没有放弃他的本性意愿；但在意愿行动中，他顺服了它；基督保留给自己的是一个破碎的意愿，或者说是一个此时此地的顺服的意愿。基督不是寻求在艰难的命运中放弃自然能力，而是要我们停止与上帝争斗；我们的意愿不是被废除，而是被打破；尤其是我们不要与公正争吵。哀歌 3:28. 他独自坐着，保持沉默，因为他已经承受了这一切。第 29 节. 他把嘴巴放在尘土中，以便他可以有希望。第 30 节. 他把脸颊交给打击他的人；他满怀耻辱。这里有许多破碎意愿的甜蜜迹象。1. 孤独的悲伤。2. 沉默，灵魂不敢与上帝争吵。3. 弯腰到尘土中，把泥土放在嘴里，以免它反对上帝的安排，如约伯记 40:4，5:4。愿意接受脸颊上的打击和责备：所以，弥迦书 7:9. 我要承受耶和华的愤怒，因为我犯了罪。当灵魂像一头被打破和胆怯的小母牛，或者像一只无知无力的鸽子一样，以至于人像一个被善待的孩子一样亲吻上帝的杖。 他是一个糟糕的士兵，跟随着他的上尉叹息和哭泣；信仰在泪水中歌唱，在困难的日子里在希望中欢乐。

Rule 6. It is the child's happiness, that the wise father's will be his rule, not his own; and for the orphan the tutor's wit is better than his own will. Our own will is our hell, Ezek. 18:31. Why will ye die, O house of Israel? Christ's will is heaven. Christ thinks it is his best, that his Father's will stand, and his human will be repealed, Rom. 15:3. For even Christ pleased not himself; to have no will of your own, is the pearl in the ring, a jewel in submission. (2.) That the Lord's end is good, he minds to have me home to heaven; then, as in his six days work of creation, he made nothing ill, so he hath been working these five thousand years, and all his works of providence are as good as his works of creation; he cannot chuse an ill mean for a good end: if God draw my way to heaven through fire, tortures, blood, poverty, though he should trail me through hell, he cannot err in leading, I may err in following.
规则 6. 孩子的幸福在于明智的父亲的意愿成为他的准则，而不是他自己的意愿；对于孤儿来说，导师的智慧比他自己的意愿更好。我们自己的意愿是我们的地狱，以西结书 18:31。以色列家啊，你们为什么要死呢？基督的意愿是天堂。基督认为他父亲的意愿应该成立，他的人性意愿应该被废除，罗马书 15:3。因为连基督也没有取悦自己；没有自己的意愿，是戒指上的珍珠，是顺从中的宝石。（2.）主的目的是好的，他想让我回到天堂；就像他在创造的六天工作中，他没有创造任何坏事一样，他已经工作了五千年，他的一切供应的工作和他的创造工作一样好；他不能选择一个坏的手段来达到一个好的目的：如果上帝通过火、折磨、鲜血、贫穷引导我去天堂，即使他把我拖进地狱，他在引导方面也不会犯错，我可能在跟随中犯错。

Object. But there is a better way beside, and he leads others through a rosy and green valley, and my way within few inches to it, is a wilderness of thorns.
物体。但是除此之外还有一种更好的方式，他带领其他人穿过一片玫瑰色和绿色的山谷，而我所走的路离它只有几英寸的距离，却是一片荆棘丛生的荒野。

Answ. Gold absolutely is better than a draught of water: but comparatively, water is better to Samson, dying for thirst, than all the gold in the earth: so, cutting a vein, is in itself ill; but comparatively, letting blood through a cut vein, is good for a man in danger of an extreme fever; there is no better way out of heaven for thee, than the very way that the Lord leads thee. God not only chuses persons, but also things; and every cross that befals thee, is a chosen and selected cross, and it was shapen in length, and breadth, and measure, and weight, up before the throne, by God's own wise hand: heaven is the work-house of all befals thee, every evil is the birth that lay in the womb of an infinitely wise decree; so God is said to frame evil, as a potter doth an earthen vessel, (so [Ratzai;] Jatsar) signifieth, Jer. 18:11. To frame a vessel of clay, is a work of art and wisdom; so it is a work of deliberation and choice: God is said to devise judgment against Babylon, Jer. 51:12. And the Lord hath done to his people the things which he devised. [Zamam] is to think, meditate, study, devise, Deut. 19:18 and Isa. 45:7. He creates darkness and evil: it is such a work of omnipotency and wisdom, as the making of a world of nothing. Then, if God follow infinite art in shaping vengeance against Babylon, far more must he wisely study to mould and shape afflictions for his own; for no afflictions befal the saints, but they be well framed, chosen, wisely studied, forged, and created crosses. A potter cannot frame by deeper art and judgment, a water-pot for such an end and use; a fashioner cannot frame clothes in proportion for a man's body, so fitly, as the wise Lord, in judgment and cunning, shapes and frames this affliction as a measure for thy foot only; poverty for this man, and it is shapen to his measure; wicked children and the sword on David's house, fitted for him; such a lothsome disease for this saint; want of friends and banishment for such a man; another more and heavier should be shapen too wide for thy soul, and another lighter should have been too strait, short, and narrow for thee. It is comfortable, when I believe the draught, portraiture, and lineaments of my affliction, were framed and carved in all the limbs, bones, parts, qualities of it, in the wise decree, and in the heart and breast of Christ. It were not good to bear a cross of the devil's shaping: were there as much wormwood and gall in the saint's cup, as the devil would have in it, then hell should be in every cup; and how many hells should I drink? and how often should the church drink death? It is good I know Christ brewed the cup, then it will work the end; for, be it never so contrary and four to my taste, and so unsavory, Christ will not cast poison in it; he hath purposed I should sail with no other wind to heaven, and I know it is better than any wind to me, for that port.
答案：黄金绝对比一杯水更好，但从比较的角度来看，对于快渴死的参孙来说，水比地球上所有的黄金都更好；因此，自行割静脉本身是有害的，但对于一个患有极度发热的人来说，透过切口的静脉放血却是有益的；无论如何，上帝为你开了一条出天堂的路，那就是上帝引导你的路。上帝不仅挑选人，还挑选事物；每一次交叉的发生都是经过挑选和选择的，都是由上帝智慧的手在宝座前测量出来的长度、宽度和重量；天堂是万事万物的加工厂，每一件祸患都是在无限智慧的旨意中孕育出来的；因此，上帝被称为设计祸患，如陶工捏成陶器一样（ [Ratzai;] Jatsar），见耶利米书 18:11。捏成一个陶器是一种工艺和智慧的结晶，也是一种深思熟虑和选择的结果；上帝被称为设计对巴比伦的审判，见耶利米书 51:12。上主也向自己的百姓这样行事，正如他所设计的。[Zamam] 是指思考、沉思、研究、策划，见申命记 19:18 和以赛亚书 45:7。 他创造黑暗和邪恶：这是全能和智慧的作品，就像从无中创造世界一样。那么，如果上帝在对巴比伦施行无限的艺术时，必须更加明智地研究如何塑造和形成自己的苦难；因为圣徒所遭受的苦难都是经过精心设计、选择、明智研究、锻造和创造的十字架。陶工不能用更深的艺术和判断力为水壶创造出如此目的和用途；设计师不能像智慧的主那样，以判断和技巧为基础，为人的身体按比例制作衣服；他将这种苦难塑造成只适合你的尺寸；贫穷适合这个人，它是按他的尺寸制作的；邪恶的孩子和大卫家中的刀剑，适合他；对这个圣徒来说是一种令人厌恶的疾病；缺乏朋友和流放适合这个人；另一个更重的苦难对你的灵魂来说太宽广了，另一个更轻的苦难对你来说太狭窄、短小了。 当我相信我的痛苦的风格、描绘和特征在基督的智慧决定、心脏和胸膛中被构建和雕刻时，这是舒适的。承受魔鬼塑造的十字架是不好的：如果圣人的杯中有像魔鬼想要的那么多苦艾和胆汁，那么每个杯子里都会有地狱；我要喝多少个地狱？教会要多少次喝死亡？我知道基督酿造了这杯，那么它将起作用；因为即使对我的口味来说它是多么相反和苦涩，基督也不会在其中投毒；他已经决定我不会用其他风向航行到天堂，而且我知道对我来说它比任何风都更好，因为那是港口。

Rule 7. Christ prescribes no way to his Father, but in the general, The Lord's will be done on me, (saith he) be what it will; let hell, and death, and devils' malice and heaven's indignation, and enmity, and war, ill-will, and perfection from earth, hard measure from friends and lovers, if the will of my Father so be, welcome with my soul; welcome black cross, welcome pale death, welcome curses, and all the curses of God, that the just law could lay on all my children, (and they are a fair number) welcome wrath of God, welcome shame, and the cold grave. The submission of faith subscribeth a blank paper, let the Lord write in what he pleaseth; patience dares not contest and stand upon pennies or pounds, on hundreds or thousands with God: Moses and Paul dare refer their heaven, and their share in Christ, and the book of life, to Christ, so the Lord may be glorified: submissive faith putteth much upon Christ, Let him stay me, yet will I trust in him, said Job. 13:15. Heman alledgeth, it was not one single cross, Psal. 88:7. Thou hast afflicted me with all thy waves. And David, Psal. 42:7. All thy waves and all thy billows are gone over me. One of God's waves could have drowned David; afflictions coming in armies, and in a battle-array, say, that one single soldier cannot subdue us. Lawful war is the most violent, and the last remedy against a state, and it argueth a great necessity of the sword. Job had an army sent against him, and from heaven too, chap. 6:4. The terrors of God do set themselves in array against me. See what a catalogue of sufferings, Paul did refer to God, 2 Cor. 11:23, 24, 25, &c. One good violent death would have made away a stronger man than Paul, yet he was willing for Christ to be in deaths often, ἐν θανάτοις πολλακις, many deaths, many stripes, many prisons, five times mine and thirty stripes; this was near two hundred stripes, every one of them was a little death: thrice beaten with rods, once stoned, thrice in shipwreck, night and day sailing in the deep, in journeying of ten, in perils of waters, in perils of robbers, in perils of his own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness, and painfulness, in watching often, in hunger, in thirst, in fasting often, in cold, in nakedness, &c. Many of us would either have a cross of our own carving; as we love will-worship, and will-duties, so we love will-suffering, and desire nothing more, than if that we must suffer, Christ with his tongue would lick all the gall off our cross, and leave nothing but honey, and a cross of sugar and milk; we love to suffer with a reserve, and to die upon a condition. An indefinite and catholic resignation of ourselves without exception to Christ, and to undergo many furnaces, many hells, many deaths, as Christ will, is a rare grace of God, and not of ordinary capacity.
规则 7. 基督没有给他的父亲指定任何方式，但总的来说，他说：“愿主的旨意在我身上成全，无论是什么；让地狱、死亡、魔鬼的恶意、天堂的愤怒、敌意、战争、恶意、地球上的完美、朋友和爱人的苛待，如果我父亲的旨意如此，我愿以我的灵魂欢迎；欢迎黑色十字架，欢迎苍白的死亡，欢迎诅咒，以及上帝所有的诅咒，公正的法律可以加在我所有的孩子身上（他们是一个相当大的数量），欢迎上帝的愤怒，欢迎羞辱和寒冷的坟墓。信仰的顺服签署了一张空白纸，让主随意写上他的旨意；忍耐不敢与上帝争论，不敢为了几个便士或几英镑、几百或几千而坚持：摩西和保罗敢将他们的天堂、他们在基督里的份额和生命册子归还给基督，这样主就可以得荣耀：顺服的信心寄托了很多在基督身上，约伯说：“他虽然杀我，我仍旧要望望他。”（约伯记 13:15）希幔引用说，这不是一个单一的十字架（诗篇 88:7）：“你用你的波浪使我受苦。”大卫也说（诗篇 42:7）：“你的波浪和你的波涛都漫过我身。” 上帝的一波浪可能会淹没大卫；灾难如同军队一般来袭，排列成阵，一个单独的士兵无法征服我们。合法的战争是最暴力的，也是对一个国家的最后一种解决办法，它表明了使用剑的极大必要性。约伯曾经遭遇了一支从天上派来的军队，见第 6 章第 4 节。上帝的恐惧对我排成阵势。看看保罗向上帝所述说的苦难的目录，见哥林多后书 11:23、24、25 等。 一个好的暴力死亡会让比保罗更强大的人离世，然而他愿意为基督多次经历死亡，多次受鞭打，多次入狱，五次受我鞭打，三十次鞭打；这接近两百次鞭打，每一次都是一种小小的死亡：三次被棍棒打击，一次被石头砸伤，三次遭遇船只失事，日夜在深海中航行，十次旅行中的危险，水险，强盗险，同胞险，异教徒险，城市险，荒野险，海洋险，假弟兄险，疲劳，痛苦，经常守夜，饥饿，口渴，经常禁食，寒冷，赤身裸体等等。我们中的许多人要么有自己刻意选择的十字架；因为我们喜欢自愿崇拜和自愿履行的义务，所以我们也喜欢自愿承受苦难，我们渴望的不仅仅是如果我们必须受苦，基督用他的舌头舔去我们十字架上的苦胆，只留下蜜糖、糖和牛奶的十字架；我们喜欢带有保留条件地受苦，并在某种条件下死去。 将我们自己毫无保留地归附于基督，并且像基督一样经历许多炉火、许多地狱、许多死亡，这是上帝的一种罕见恩典，不是普通能力所能达到的。

Rule 8. Christ, in submitting his will, maketh the prophecies, the revealed gospel his rule: and in the matter of duty, is willing to be ruled by God's revealed will; in the matter of suffering, he is willing that the Lord's will stand for a law, to which he doth willingly submit, and will in no fort quarrel with everlasting decrees. To be ruled by the one, is holiness; to submit to the other, is patience: for patience is higher than any ordinary grace, in regard 'tis willing to adore and reverence something more and higher than a commanding, promising, and threatning will of God. It was a grace in Christ most eminent, in the Lamb of God, dumb, meek and silent before his shearers, the meekest in earth and in heaven, that he did not only never resist the revealed will of God, but never thought, motion, nor any hint of a desire was in him, against the secret and eternal decree and counsel of God. Christ will not have us to make images of him, who is the invisible God; but when, in his works of justice, power, love, free-grace, he setteth before us the image of his glorious nature and attributes, he will have us to adore him in these. According to his decree of reprobation, he raised up Pharaoh to be clay to all men; on whom, as on a voluntary and rational vessel of wrath, they might read power, justice, truth, sovereignty; in these works we are to tremble before him, and adore the Lord. So in works of grace, that are the image of the invisible God, the Lord is to be loved, 1 Tim. 1:16. In Paul the chief of sinners, the Lord holds forth an image of the freest grace, no less than in the revealed will of God; for, 1. Christ made an example of mercy and free grace in him. 2. He made a speaking and crying spectacle to all ages, an ὑποῖνʼ ποσις, a printed copy of crying grace to all the world: and in this we are to adore and submit to him. Such a limb of hell hath received mercy, not I, who before men was holier. O submit to this work of grace, as to the copy of his eternal decree, and be silent.
规则 8. 基督在顺服他的意愿时，以预言、启示的福音为准则；在履行职责的事情上，他愿意受到上帝启示的意愿的支配；在遭受苦难的事情上，他愿意让主的意愿成为法律，他乐意顺从，并且绝不与永恒的旨意争论。被一个支配是圣洁的；顺从另一个是忍耐的：因为忍耐高于任何普通的恩典，因为它愿意崇拜和尊敬比上帝的命令、应许和威胁更高更大的东西。这是基督最卓越的恩典，是神的羔羊，在剪羊毛的人面前沉默、温顺和无声，是地上和天上最温顺的，他不仅从未抵抗上帝启示的意愿，而且从未在他心中产生任何反对上帝秘密和永恒的旨意和计划的思想、动机或任何暗示。基督不希望我们制造他的形象，他是看不见的上帝；但当他在公正、权力、爱和自由恩典的工作中展示他荣耀的本性和属性时，他希望我们在这些方面崇拜他。 根据他的预定的谴责，他使法老成为众人的泥土；在他身上，作为一个自愿和理性的愤怒容器，他们可以看到权力、正义、真理和主权；在这些作品中，我们应该在他面前战栗并崇拜主。因此，在恩典的作品中，这些作品是看不见的神的形象，主应该被爱，提摩太前书 1:16。在保罗这个最大的罪人身上，主展示了最自由的恩典的形象，不亚于上帝的启示意愿；因为，1.基督在他身上展示了怜悯和自由恩典的榜样。2.他成为了一个对所有时代都有说话和哭泣的景象，一个对全世界都有印刷的哭泣恩典的副本：在这一点上，我们应该崇拜并顺服于他。这样一个来自地狱的肢体已经获得了怜悯，而不是我，我在人们面前更加圣洁。哦，顺服于这个恩典的作品，就像顺服于他永恒的旨意的副本一样，保持沉默。

Rule 9. Christ putteth nature and natural reason, that his natural will might seem to plead withall, under the Lord's feet: so it would seem strange. God hath many sons, but none like Christ: he was a son, his alone; he had never a brother by an eternal generation; he was the only heir of the house; but never a son so afflicted as he: this seems against all reason. But Christ brings in his Father's will with an ἀλλα, But, Mat. 26:39; John 12:27; Luke 22:42; Mark 14:36. But thy will be done. 'Tis against submission, to put absolute interrogatories upon the Lord: we love to have God make an account of his providence to us, and that the last and final appeal of the ways of the Lord should be to our reason, as to the great senate and supremest court in heaven and earth. 'Tis true, Christ putteth a why upon God, My God, my God, why hast thou forsaken me? But, 1. with the greatest faith that ever was, a doubled act of believing, My God, my God. 2. With the extremest love, that ever was in a man; 'tis also a two-fold cord of warmness of heart to his Father, My God, my God. 3. 'Tis a word relative to the covenant between the Father and the Son; for my God is a covenant expression, that the Father will keep what he hath promised to his Son; and relateth to the infinite faithfulness of the covenant-maker. 4. God, relateth to the dominion, lordship and sovereignty that the Lord hath, and therefore that Christ will submit to him. 5. Christ's complaint of the Lord's forsaking, sheweth the tenderness of his soul, in prizing the favour of his Father, more than any thing in heaven and earth. And therefore Christ's why is a note of, 1. Admiration: 2. Of sinless sorrow; conjoined with love, tenderness and submission to God. Christ cannot speak to his Father, beside the truth; but every man is a liar; and we seldom put questions and queries upon sovereignty, but we prefer our reason to infinite wisdom. Job is out, and takes his marks by the clouds, and the moon, when he saith, Job 13:24. Why holdest thou me for thine enemy? chap. 3:11. Why died I not from the womb? Why did I not give up the ghost, when I came out of the belly? And Jeremiah 15:18. Why is my pain perpetual, and my wound uncurable, which refuseth to be healed? chap. 20:18 Wherefore came I out of the womb to see labour and sorrow, that my days should be consumed with shame?
规则 9. 基督将自然和自然理性放在主的脚下，以便他的自然意愿似乎与之争辩，这似乎很奇怪。上帝有许多儿子，但没有一个像基督那样：他是一个儿子，只属于他一个；他没有通过永恒的生育得到兄弟；他是这个家庭唯一的继承人；但没有一个儿子像他那样受苦：这似乎违背了所有的理性。但基督用一个“但是”的方式引入了他父亲的意愿，太 26:39；约 12:27；路 22:42；可 14:36。但愿你的意愿成全。“对主提出绝对的质询是不服从的：我们喜欢让上帝向我们解释他的安排，上帝的道路的最后和最终审判应该是根据我们的理性，就像在天堂和地球上最高的参议院和最高法院一样。当然，基督对上帝提出了一个为什么，我的上帝，我的上帝，你为什么离弃我？但是，1. 以有史以来最大的信仰，一个重复的信仰行为，我的上帝，我的上帝。2. 以有史以来最极端的爱，一个对父亲内心的热情的双重纽带，我的上帝，我的上帝。3. 这是一个与父与子之间的约定相关的词语；因为我的上帝是一个约定的表达，父亲将会履行对他儿子的承诺；并且与约定制造者的无限忠诚有关。4. 上帝与主的统治、主权和主权有关，因此基督将顺服于他。5. 基督抱怨主的离弃，显示了他灵魂的温柔，珍视父亲的恩宠，胜过天地间的任何事物。因此，基督的为什么是一个注意点：1. 钦佩：2. 无罪的悲伤；与爱、温柔和顺服上帝相结合。基督除了真理以外不能对父亲说话；但每个人都是说谎者；我们很少对主权提出问题和疑问，而是将我们的理智置于无限的智慧之上。当约伯说：“你为什么把我当作你的敌人？”（约伯记 13:24）时，他已经迷失了方向，并通过云和月亮来判断自己的位置。耶利米也问道：“我的痛苦为什么没有止息，我的伤口为什么无法医治？”（耶利米书 15:18） 为什么我从母胎出来，只是为了看到劳苦和悲伤，让我的日子充满羞耻？

All the Lord's works are full, yea with child, of reason, wisdom, and grave, and weighty causes: and though we see not his acts to have a why, yet there is a cause, why he doth all he doth; reason is necessity to him, and an essential ingredient in all his actions.
主的一切作为都是充满理性、智慧和庄重、重要的原因的，尽管我们看不到他的行为有何目的，但他所做的一切都有原因；理性对他来说是必要的，也是他所有行动的重要组成部分。

Rule 10. In this administration of providence, with Christ, the Lord goeth many ways at once: in this very act he redeemeth the world, judgeth Satan, satisfieth the law and justice, glorifieth Christ, destroyeth sin, fulfilleth his own eternal will and counsel. In one war he can ripen Babylon for wrath, humble his church, deliver Jeremiah, punish idolatry. In the same war he can humble and correct Scotland, harden malignants, that they will not hearken to offers of peace; and blow up their haters, that they may be lofty through victories, and be ripened for wrath through unthankfulness to God. Providence hath many eyes so also many feet and hands under the wings, to act and walk a thousand ways at once. There is a manifold wisdom in providence, as in the work of redemption. In every work that God doth, he leaveth a wonder behind him; no man can come after the Almighty, and say, I could have done better than he. 'Tis natural to blame God in his working, but impossible to mend his work.
规则 10. 在这个上帝的管理下，基督与主以多种方式同时行动：在这个行动中，他赎回了世界，审判了撒旦，满足了法律和正义，荣耀了基督，消灭了罪恶，实现了他自己的永恒意愿和计划。在一场战争中，他可以让巴比伦陷入愤怒，使他的教会谦卑，拯救耶利米，惩罚偶像崇拜。在同一场战争中，他可以谦卑和纠正苏格兰，使恶劣分子变得顽固，不听从和平的提议；并且让他们的仇敌崛起，通过胜利而变得高傲，并因对上帝的不感激而陷入愤怒。上帝的安排有许多眼睛，也有许多脚和手在翅膀下，可以同时以千种方式行动和行走。上帝的安排中有着多样的智慧，就像救赎的工作一样。在上帝所做的每件事情中，他都留下了奇迹；没有人能在全能者之后来，说：“我可以做得比他更好。”在他的工作中责备上帝是自然的，但改进他的工作是不可能的。

Rule 11. Nor is Christ made a loser, by losing his will for the Lord, but his will is fulfilled in that which he feared, Heb. 5:7. Providence submitted unto, rendereth an hundred fold in this life, Mat. 19:29. God makes the income above hope, Gen. 48:11. And Israel said to Joseph, I had not thought to see thy face, and lo, God hath shewed me also thy seed. One berry is not a cluster, that two men cannot bear, but 'tis a field, an earth of vine-trees in the seed, Eph. 3:20. He is able to do above all things, ὑπερεκπερισσοῦ, more than abundantly above that we can ask or think, above the shaping or frame of my wards or thoughts. But I can ask heaven, he can give more than heaven, and above heaven; yea, I can think of Christ, but he can give above the Christ that I can think on, because I cannot comprehend infinite Jesus Christ.
规则 11. 基督也不会因为为主而失去他的意愿而成为失败者，而是他的意愿在他所害怕的事情中得到了实现，希伯来书 5:7。顺从的神意在这个生命中会得到百倍的回报，马太福音 19:29。上帝使收入超出了希望，创世记 48:11。以色列对约瑟说，我本来没想到能见到你的面，但上帝也让我看到了你的后代。一个浆果不是一串葡萄，两个人无法承担，但它是一个田地，一个种子中的葡萄树的世界，以弗所书 3:20。他能够做超乎一切的事情，ὑπερεκπερισσοῦ，超乎我们所能求或想象的，超越我所言说或思考的形状或框架。但我可以向天堂祈求，他可以给予超过天堂，超越天堂的东西；是的，我可以思考基督，但他可以给予超过我所能想象的基督，因为我无法理解无限的耶稣基督。

Rule 12. Christ is not so intent and heart-bended on freedom from death and this black and sad hour, but he reverences a higher providence, that God's will be done; so are we to look to providence, and we are not to stumble at an external stroke in sad occurrences, when, Job 19:22. God destroyeth the perfect and the wicked. And he furbishes his sword, Ezek. 21:3 and saith, I will draw out my sword out of its sheath, and will cut off from thee, the righteous and the wicked.
规则 12. 基督并不如此热切和专注于摆脱死亡和这黑暗而悲伤的时刻，而是尊重更高的神意，即上帝的旨意必须成就；因此，我们要仰望神的旨意，当发生悲伤的事情时，我们不应该因为外在的打击而跌倒，就像约伯记 19:22 所说，神毁灭完全和邪恶的人。他磨利了他的剑，以西结书 21:3 说，我要从鞘中抽出我的剑，将义人和恶人都剪除。

Then, 1. Arise, go down to the potter's house, Jer. 18. The earth is God's work-house; for clay, good and bad, are equally on the wheels; Christ as punishable for our sins, though a vessel of burning gold, is under art; sovereignty rolls about three in one wheel, the blaspheming, the repenting thief, and Christ who is virtue, grace, yea glory, in the midst. An elect and reprobate man may be both sewed in the same winding-sheet, they may touch others skins in the same grave, but they are not rolled in, in the same hell. Yea, Ham is saved in the ark, but as the unclean beasts are, he is preserved from drowning, but reserved to cursing.
然后，1. 起来，下到陶工的房子，耶利米书 18 章。地球是上帝的工场；无论是好的还是坏的泥土都在车轮上；基督作为我们罪的代罪羔羊，虽然是一只燃烧的金器，也在艺术的掌控之下；主权在一个车轮上滚动，亵渎的人、悔改的贼和基督，他是美德、恩典，甚至是荣耀的中心。一个被选中的人和一个被弃选的人可能会被缝在同一块寿衣上，他们可能会在同一个坟墓里接触到彼此的皮肤，但他们不会被一同推入同一个地狱。是的，哈姆在方舟中得救，但像不洁净的兽一样，他被保护免于淹死，却被保留受咒诅。

2. There is a providence of grace, as there is in God a special love of free grace; the good and the bad figs are not in the same invisible basket; there is a pavilion, a cabinet of silk in God's privy chamber, seen to no eye, Psal. 27:5. And upon all the glory shall be a covering, Isa. 4:5. Christ's free and invisible love, is a fair white web of gold, that a saint is wrapped in, in the ill day. Where is he? he is hid, yet he goes thro' the sieve, and sifted he must be, but not a grain of him falls to the earth, Amos 9:9.
有恩典的供应，就像上帝有特殊的自由恩典之爱一样；好的和坏的无花果不在同一个看不见的篮子里；在上帝的密室中有一个丝绸的帷幕，没有人能看见，诗篇 27:5。在一切的荣耀之上必有遮蔽，以赛亚书 4:5。基督的自由和看不见的爱，是一张美丽的白金网，圣徒在困难的日子里被包裹其中。他在哪里？他被隐藏起来，但他必须经过筛子的筛选，但他的一粒也不会落到地上，阿摩司书 9:9。

3. There have been questions about the prerogative of kings, and the privilege of parliaments too; but undeniably in the market-road of providence, the Lord hath kept a prerogative-royal of justice to himself, to cut off the innocent and righteous with the wicked, in temporal judgments. 2. And of special grace of providence, when the godly man is blacked with a death-mark, and condemned to die; God's prerogative sends him a reprival of grace, above the law, and current of providence, Isa. 38:5. Hezekiah (saith the high landlord) is summoned to flit and remove, yet he shall dwell in his farm of clay, fifteen years. 3. This prerogative dispenseth with fire, not to burn; with the sea, not to ebb and flow, so long as the soles of the feet of Christ's bride are upon the new found sands in the heart of the sea; yea, with hungry lions, not to eat their meat, when they have no food but the flesh of Daniel, beloved of the Lord. Christ here commits himself unto an unseen sovereignty. For Abraham to kill his own only begotten son of promise; to reason, 'tis a work of God, but 'tis a providence of nonsense. Neither law nor gospel, for ought that reason can see, shall warrant it; yet sovereignty commands it, and that's enough. Afflictions of trials, such as the prosperity of the wicked, and the trying sufferings of the godly, seem more to contradict God's promises, and revealed will in the word, than any other visitations of God; therefore, beside that they require patience, they must have faith in an eminent manner. To believe infinite wisdom can tie the murthering of Isaac by his own father, against the law of nature (as it seems) with the gospel, which cannot command unnatural bloods, must require much faith.
3. 关于国王的特权和议会的特权，曾经有人提出了问题；但毫无疑问，在上帝的市场道路上，主保留了公正的王权，以在世俗的审判中剪除无辜和义人与恶人同罪。2. 在特殊的恩典引导下，当虔诚的人被判死刑时，上帝的特权赐予他超越法律和命运的恩典，以赦免他，以赛亚书 38:5。高房东说，希西家被传唤搬迁，但他将在他的泥土农场上居住十五年。3. 这种特权使火不燃烧，使海不涨潮，只要基督新婦的脚掌踏在海心的新发现的沙滩上；是的，使饥饿的狮子不吃他们的食物，当它们的食物只有主所爱的但以理的肉。基督在这里将自己交托给一个看不见的主权。对于亚伯拉罕来说，杀死他唯一的应许之子；推理说，这是上帝的工作，但这是无意义的命运。 无论是法律还是福音，根据理性所能看到的，都不能为其提供保证；然而，主权命令了这一切，这就足够了。试炼的痛苦，如恶人的繁荣和虔诚者的苦难，似乎更加违背上帝在圣经中的应许和启示的旨意，胜过其他任何上帝的降临；因此，除了需要忍耐外，它们还必须以卓越的信仰来对待。相信无限的智慧可以将以撒被他自己的父亲谋杀（似乎违背了自然法则）与福音联系在一起，而福音不能命令不自然的流血，这必须需要很多信仰。

Rule 13. Christ declares, when matters are at the worst, there is good will for him, in the done will of God. 'Tis an objection to sense, and to sinless nature in Christ-man? O, dost thou not see sad and four-faced death, is not thy soul, thy darling, in the power of dogs? Hath not hell long and bloody teeth? is not the furnace, the oven of the Lord's highest indignation, for the sins of all the chosen of God, very hot? when the flames of it makes thee a troubled soul, and cause thee to sweat out blood; what blood shall be left for scourging, for the iron nails of that sad cross? True (saith Christ) I have (God knows) a heavy soul, my strength is dried up like a potsherd: This cup casteth a favour of hell and fiery indignation, a sight of it would kill a man, yet I'll drink it; he good and just will of my Father be done, there I stand, further I go not. To be at a stand, and to lay silence on our tumultuous thoughts, who are compassed with a body of sin, and to be satisfied with the will of the Lord, is our safest; we should not be persuaded by the cross, or all that sense can say, far less what sin can say, from this, The will of the Lord be done. The friends of Paul, hearing what he must suffer, say, Acts 20:14. When he would not be persuaded, we ceased, saying, The will of the Lord be done. It is grace to cease and say no more, when we see the Lord declare his mind to us; an holy heart will not go one hair's breadth beyond the Lord's revealed will.
规则 13. 基督宣称，当事情变得最糟时，他在上帝的旨意中有好意。这对感官和基督人的无罪本性是一个异议吗？哦，难道你没有看到悲伤和四面八方的死亡，不是你的灵魂，你的心爱之物，被狗的力量所控制吗？地狱难道没有长而血腥的牙齿吗？难道主的最高愤怒的炉子，为上帝所拣选的众罪人的罪孽，不是非常炽热吗？当它的火焰使你的灵魂痛苦不堪，使你流出血汗时，还剩下什么血来受鞭打，受那个悲伤十字架的铁钉之苦？真的（基督说），我有一个沉重的灵魂，我的力量干涸得像瓦片一样：这杯子带有地狱和烈怒的恩宠，看到它会杀死一个人，然而我会喝它；愿我父亲的善意和公正的旨意成全，我就站在这里，不再前进。在我们被罪的身体所包围的动荡思想上保持沉默，并满足于主的旨意，是我们最安全的选择；我们不应该被十字架或感官所说服，更不用说罪所能说的，从这里开始，“愿上帝的旨意成全”。 保罗的朋友们听说他将要受苦，说，使徒行传 20:14。当他不肯听劝时，我们停止了，说：“愿主的旨意成全。”当我们看到主向我们表明他的心意时，停止并不再说话是一种恩典；一个圣洁的心不会超越主所启示的旨意。

1. Because love, which thinketh not ill, does not black the spotless and fair will of God, when it is revealed to be from God, though hell were in that will.
因为爱不会妄念恶事，当它被揭示为来自上帝时，它不会玷污上帝无瑕疵而美好的意愿，即使那意愿中有地狱存在。

2. Faith seeth, even in permitting of persecution from Pharoah and Egypt, the Lord's good-will in the burning bush, the very good-will by which he saveth his, people redeemed in Christ, Mat. 11:26; Phil. 1:13. Who dwelleth in the bush, Deut. 33:16. And 'tis considerable that the same good-will, which is the root of reprobation, and of permitting hell and devils, and devils persecuting instruments, to turn his church into ashes, and to a burnt bush; and devils and men to crucify Christ, is free grace, and the root of election to glory, and is extended to the saints, Rom. 9:15, 16, 17; Eph. 1:11. Faith seeth and readeth free grace in a providence, which, of itself, is extended to devils and reprobate men, tho' not as extended to them; and it is an argument of true grace, if any can say Amen to hell and the saddest indignation coming from this will, tho' against a particular will of our own.
信心看到，即使在法老和埃及的迫害中，主在燃烧的荆棘中也有善意，这种善意是他拯救他的子民，就是在基督里得救的子民，马太福音 11:26；腓立比书 1:13。他住在荆棘中，申命记 33:16。值得注意的是，同样的善意既是拒绝的根源，也是允许地狱和魔鬼，以及魔鬼迫害的工具，将他的教会变成灰烬和烧焦的荆棘；魔鬼和人将基督钉在十字架上，这是自由恩典，也是选民得荣耀的根源，也延伸到圣徒，罗马书 9:15, 16, 17；以弗所书 1:11。信心在一个本身就延伸到魔鬼和拒绝的人的神的安排中看到并阅读到自由恩典，尽管不是以同样的方式延伸给他们；如果有人能对来自这个意愿的地狱和最悲惨的愤怒说阿门，那就是真正的恩典的证据，尽管违背了我们自己的特定意愿。

3. As we are obliged to adore God, so also his sovereignty and holy will, when 'tis revealed to us; and to murmur against it, because it crosseth our short-sighted, and narrow-witted will, is the highest contempt of God, and that which is the soul and formal of sin, and the determination of a wicked and ill-stated question; whether should my short and pur-blind will, stand for eternity; or the holy and infinitely wise will of God, which had eternity of duration, infiniteness of wisdom, and not seven, but millions of eyes, to advise what was decreed as fittest to be done.
3. 当上帝的主权和圣洁的意愿向我们显现时，我们有义务崇拜上帝；而因为它与我们短视和狭隘的意愿相悖而抱怨，这是对上帝的最高蔑视，是罪恶的灵魂和形式，是一个邪恶和不恰当的问题的决定；是我的短暂和目光狭窄的意愿应该代表永恒；还是上帝圣洁和无限智慧的意愿，它拥有永恒的持续时间，无限的智慧，并且不是七个，而是数百万个眼睛，来建议最适合做的事情。

4. Since there is not a fatum, nor an adamantine destiny and irrevocable decree but this; is it holy wisdom to knock hard heads with God? 'Tis true, pride grows green, and casteth out its golden branches in the fattest soil: but, Job 9:4. He is wise in heart, and mighty in strength; who hath hardened himself against him, and prospered? There is infinite wisdom in God, and infinite power to bring to pass his decrees; will clay counterwork God's infinite counsel? The former of all things makes fire-works under the earth against sinners; can sinners make counter-mines to out-work the Almighty? Sure, if he be wise in heart, who hath a most eminent, holy, and just providence in all that falleth out, when we hear that the gospel, and the church of Christ are oppressed in judgment, we are to look on that oppression, as on the sin of other men, and as our cross, and to mourn for it, in the former consideration; and in the latter, as it troubles us, to judge it good, necessary, and better than if it had been otherwise. The formal reason of goodness is the will of God, and your judgment is to esteem that good, which is ill to you, tho' it be four and heavy; for it hath goodness from this, and goodness to you, that the Lord hath decreed it. To be four and sweet, make up a middle taste most pleasant; Christ twisteth black and white in one web; the Jews sins, which he willeth not; and their sin is the redemption of man, which he loveth: and these two are pleasant to behold, and when they are mixed in one, and come from the most wise God, they have beauty to God; far be it from me, to judge them black, or unjust, which are fair, to him.
既然没有命运，也没有坚不可摧的命运和不可撤销的旨意，而只有这样；与上帝争论是否是圣智？诚然，骄傲会茁壮成长，在最肥沃的土壤中抛出金色的枝条：但是，约伯记 9:4。他有智慧，有大能；谁向他硬着颈项而亨通呢？上帝有无尽的智慧，无限的能力来实现他的旨意；泥土能够对抗上帝的无限谋划吗？万物的创造者在地下制造了针对罪人的烟火；罪人能够挖掘反地道来对抗全能者吗？当我们听到福音和基督教会在审判中受到压迫时，我们应该将这种压迫视为其他人的罪恶，视为我们的十字架，并为此而悲伤，在前一种考虑中；在后一种考虑中，我们应该认为这是好的、必要的，比起其他情况更好。 善的正式原因是上帝的意愿，你的判断是尊重那对你来说是不好的善，即使它是痛苦和沉重的；因为它从这里得到善，并且对你来说是善，因为主已经命定了它。苦和甜混合在一起，形成一种最令人愉悦的中间口感；基督将黑与白编织在一张网上；犹太人的罪，他不愿意；而他们的罪是他所爱的人的救赎：这两者都是令人愉悦的，当它们混合在一起，并来自至智的上帝时，它们对上帝有美丽之处；离我远一点，去判断它们是黑暗或不公正的，它们对他来说是美好的。

Rule 14. Christ submits his will to the will of God, in soul-desertions; so should we do. Christ's love to his Father, is no critic, no knotty questionist, to spin, and forge jealousies against the Lord's dispensation in the influence of heaven on his soul. He is willing to lay his soul-comforts in the bosom and free-will of his Father; and in this he judgeth the Lord's will, better than his own will. We have too many querulous love-motions against the reality of Christ's love, when he hides himself. O but we are covetous and soul-thirsty after our own will, in the matter of soul-manifestations! either I see little here, or we idol comforts, and would gladly have a Christ of created grace, rather than Christ, or his grace; and when we are thirsting for Christ, it is his comforts, the rings, jewels, bracelets of the bridegroom, we seek after, rather than himself; it is not an unmixed, not a pure marriage-love, to marry the riches and possessions, and not the person, Mat. 22:2. The kingdom of heaven, is like unto a certain king, which made a marriage [tô hyô autu] for his son, not for his daughter in law. The glory of gospel-dainties, resembled to a marriage, are for the king's son, and the glory of Christ; not for our glory, but for our grace. Christ is the final end, for whom all the honey-combs, the myrrh, the spices, the wine, and the milk of the banquet are prepared, Cant. 5:1. We have need of Christ to cure, even our perfections; there be some wild oats, some grains of madness and will-wit in our best graces. 2. You cannot idolize Christ himself; love in pounds, in talent-weights, is too little for him; his sweet accidents, his delights, consolations, love-embracements are sweet, but swelling, and too fatening; and if Christ send these to a believer, in a box of gold, or in a case made of a piece of the heaven, or of a chip of the noon-day sun, and not come himself, they should not satisfy the soul. Cant. 3:1. I sought him whom my soul loved; watchmen, saw ye him? O it is the beloved himself, that is a great man in the spouse's books; his wine, his spikenard, his myrrh, his ointments, his perfume, the savour of his garments, his apples of love, are all in that heavenly song set out for himself. Love tokens are nothing, duties nothing, inherent righteousness nothing, heaven nothing, if separated from Christ; but Christ himself is all in all.
规则 14.基督在灵魂的荒凉中将自己的意愿顺从于上帝的意愿，我们也应该如此。基督对父亲的爱并不是一个批评者，也不是一个纠结问题的人，不会对上帝在他的灵魂上的影响的安排产生嫉妒和猜疑。他愿意将自己的灵魂安慰放在父亲的怀抱和自由意志中；在这一点上，他比自己的意愿更能判断上帝的意愿。当基督隐藏自己时，我们对基督的爱的真实性有太多抱怨的情感。哦，我们贪婪并渴望自己的意愿在灵魂显现的事情上！要么我在这里看到的很少，要么我们崇拜安慰，宁愿拥有一个由创造的恩典构成的基督，而不是基督或他的恩典；当我们渴望基督时，我们追求的是新郎的戒指、珠宝和手镯，而不是他自己；这不是一种纯粹的婚姻之爱，而是嫁给财富和财产，而不是人，马太福音 22:2。天国好像一个国王，为他的儿子举行了婚礼，而不是为他的儿媳举行。 福音的荣耀，就像一场婚礼，是为国王的儿子和基督的荣耀准备的；不是为了我们的荣耀，而是为了我们的恩典。基督是最终目标，为他准备了所有的蜂蜜、没药、香料、酒和宴会上的牛奶，雅歌 5:1。我们需要基督来治愈我们的完美，即使在我们最好的恩典中，也有一些野草、一些疯狂和自以为是的谷物。2.你不能崇拜基督本身；用磅、用天平的爱对他来说太少了；他甜蜜的意外、快乐、安慰和爱的拥抱是甜蜜的，但是过于肥胖；如果基督用一个金盒子或者用一块天堂的碎片或者用一块正午太阳的碎片把这些送给一个信徒，而不亲自来，他们不能满足灵魂。雅歌 3:1。我寻找我所爱的人；守望者们，你们看见他了吗？哦，是所爱的人自己，他在新娘的书中是一个伟大的人；他的酒、没药、香料、膏油、香水、衣服的香气、他的爱的苹果，都在那首天上的歌中为他自己展示出来。 爱的象征无关紧要，责任无关紧要，内在的正义无关紧要，天无关紧要，如果与基督分离；但基督自己是一切。

Our 2d disease is, we forget that he that created the love of Christ in the heart, can only cure our love, when it is sick for Christ: as he that created the first world can rule it, so he that created the second new world, can guide it, and all the creatures in it, tho' our faith stagger, touching his special providence, in particulars of either, as we are deserted, and left to ourselves.
我们的第二个疾病是，我们忘记了那位在我们心中创造了基督之爱的人，只有当我们对基督的爱生病时，他才能治愈我们的爱：正如创造了第一个世界的人可以统治它一样，创造了第二个新世界的人可以引导它和其中的所有生物，尽管我们的信仰在特殊的神明方面摇摆不定，无论是在我们被遗弃和被自己抛弃的时候。

3. We often thirst after comforts, and sense, as the people did, and (Isa. 58:5) were reproved for their fast: Is it such a fast as I have chosen? And Zech. 7:5. Did ye at all fast to me, even to me? So may Christ blame us for the like sin, and say, Have ye thirsted to me, and for me, and not rather for yourselves? Let us examine delusions, and not father them upon Christ, except we know he will own them.
我们经常渴望舒适和感官享受，就像人们一样，他们因为他们的禁食而受到责备（以赛亚书 58:5）。这是我所选择的禁食吗？还有撒迦利亚书 7:5。你们真的为我禁食吗？就像这样的罪过，基督也可以责备我们，并说，你们渴望我，为我，而不是为自己吗？让我们检查幻想，不要把它们归咎于基督，除非我们知道他会接受它们。

4. We desire a never-interrupted presence and sense of God; whereas Christ submitted to want it for a time, when he saw it was God's will so to do: and tho' we have not, nor can we have positively alway an edge of actual hunger, yet we negatively can be submissive to want, when we see it is his will we want; whereas he is the same Christ, with the same immanent, and eternal love of election, without variation of the degrees of the altitude and height thereof; the same infinite wisdom, when he frowns, and hides his face, and when he shines and smiles in his kingly manifestations. Clouds alter not the sun-light, coverings change not Christ, that he cannot love behind the curtain; except we take a cloud to be the sun, or created sweetness to be Christ. Were the beam separated from the sun, what should it be but as good as nothing? We dream that the curtains and robes of Christ's manifestations of love, add somewhat to his excellency; then he must be of more eminency, when he expresseth himself in love-embracements to us, than when he was from eternity the flower of his Father's delight. Christ's out-side in revealed sweetness, and in transient manifestations of his beauty, must then be more excellent than himself; this is too selfy a conception of Christ. The Lord Jesus is more within, than we can enjoy him, in his love-expressions; he loses none of that immanent sweetness, under his wise withdrawings; tho' you or I, or men, or angels, should never feed upon any time-enjoyments of sweetest love, and manifested glory from his revealed kindness.
我们渴望永无间断地感受到上帝的存在；然而基督曾在某段时间内甘愿缺乏这样的感受，因为他知道这是上帝的旨意。虽然我们并非总是处于实际饥饿的边缘，但当我们看到缺乏是上帝的旨意时，我们可以甘心接受；而基督是同样的基督，具有同样内在和永恒的选召之爱，高低程度并未改变；当他皱眉隐藏自己的面容时，他仍然具有同样的无限智慧，当他显现为君王时，他也如常面带微笑。云彩不会改变阳光，覆盖物也无法改变基督，不能使他的爱被幕布遮掩；除非我们认为云彩是太阳，或者认为被创造的甘甜就是基督。如果光束与太阳分离，它还能算得上什么呢？我们梦想着基督爱的显现之幔和长袍增添了他的卓越；这样他就在对我们的爱拥抱中显得更加卓越，超过了他从永恒以来就是父喜悦之花的地位。 基督的外在显露的甜美和他美丽的瞬间表现，必然比他自己更优秀；这是对基督的自私的理解。主耶稣在他的爱的表达中比我们更内在；在他明智的退避中，他不会失去任何内在的甜美；即使你、我、人类或天使永远不会享受到来自他显露的仁慈的甜蜜爱和显现的荣耀。

5. 'Tis a great query, If it be expedient, that our motion to heaven, should be as the motion of the sun, that never rests, but moves as swiftly in the night as in the day? And if we should ever be on wings, I know 'tis our duty; but even the falling on our own weight, and the conscience of our clay-mould, our short breath, nature's weak legs in walking up the mount, are good for the adding wind and tide, and high sails to the praising of Christ, and free grace: Utile est peccavisse, nocet peccare. It is profitable that we have sinned, that grace may be extolled; it is ill to sin. Even to the nature of man, 'tis good that he hath died, and hath been in the grave; yet 'tis not good, but contrary to nature, to die and to lie in the grave.
这是一个伟大的问题，我们是否应该像太阳一样不停地运动，无论是在白天还是在黑夜？如果我们应该永远拥有翅膀，我知道这是我们的责任；但即使是因为自身重量的下降，以及对我们的泥土模型、短暂的呼吸、自然行走上山的虚弱腿部，这些都对增加风和潮流以及高高的帆船来赞美基督和自由恩典是有益的：犯罪是有益的，犯罪是有害的。对于人的本性来说，他死去并躺在坟墓里是好的；然而死亡和躺在坟墓里是不好的，与自然相悖。

6. 'Tis our forgetfulness, that we see not the dearest to Christ have been kept lowest, and most empty in their own eyes; hidden grace extolleth Christ. 2. That often the saints are kept in a condition of sailing with as much wind as blows, with praying, and believing. 3. That yet prayer and the sweating of faith cannot earn, nor promerit the renewed sense of Christ, so as Christ returneth to eat his honey-comb, and his wine, and milk, and banquet with the soul, rather at the presence of these acts, than for them; at some have said, (tho' with no strength of reason) that fire burneth not, the sun enlightneth not, the earth doth not send forth flowers, and herbs; but God, at the naked presence of these causes, doth produce all effects; yet in this case it hath a truth, that the sweating of all supernatural industry, cannot redeem the least half glimpse of God's presence, in the sense of eternal love, when God is pleased for trial to hide himself.
这是我们的遗忘，我们看不到那些对基督最亲近的人被保持得最低、最空虚，隐藏的恩典赞美基督。圣徒经常处于与风一样的航行状态，通过祈祷和信仰。然而，祈祷和坚信不能赚取，也不能赢得对基督的更新感知，以至于基督回来吃他的蜂巢、他的酒、他的奶，与灵魂一起宴会，更多地是因为这些行为的存在，而不是为了它们；有人曾说过（虽然没有理性的力量），火不燃烧，太阳不照亮，地球不发花和草；但是上帝在这些原因的裸露存在下，产生了所有的效果；然而，在这种情况下，所有超自然的努力都不能赎回对上帝永恒的爱的最微弱的一瞥，当上帝为了试探而隐藏自己时。

7. Our great fault here is merit, that we tye the flowings and inundations of Christ's love to the beck of our desires; whereas we may know, 1. That the sun doth not shine, nor the rain water the earth, in order to merit. 2. We should know, that grace, and all the acts of grace, are alms, not debt; and, that a rich Saviour giveth grace to us as beggars, and payeth it not to hirelings, as the due, or as wages we can crave for our work; but we love penny-worths better than free-gifts.
我们在这里的巨大错误是功德，我们把基督的爱的流动和洪水束缚在我们欲望的指挥下；然而我们可以知道，1. 太阳不是为了功德而照耀，雨水也不是为了灌溉大地。2. 我们应该知道，恩典和所有的恩典行为都是施舍，而不是债务；一个富有的救主将恩典赐给我们如同乞丐，而不是像雇工那样支付我们工作的应得报酬；但我们更喜欢物有所值的东西，而不是免费的礼物。

But for this cause came I to this hour.
但是为了这个原因，我来到了这个时刻。

Christ's work of redemption was a most rational work, and was full of causes [dia tuto]; this faith, that to redeem losed sinners, was not a rash and reasonless work.
基督的救赎工作是一项非常合理的工作，充满了原因；这种信仰，为了拯救失落的罪人，不是一项轻率和没有理由的工作。

1. There was no cause compelling. Love cannot be forced, John 3:16. God so loved the world, that he gave his only begotten Son, &c. Grace worketh more from an intrinsical cause, and more spontaneously than nature. For nature often is provoked by contraries for self-defence to work, as fire worketh on water, as on a contrary; the wolf and the dog pursue one another as enemies. But grace, because grace, hath abundance of causality and power in itself, but hath no cause without it.
没有强迫的原因。爱是不能被强迫的，约翰福音 3:16。上帝如此爱世人，以致他给了他独生的儿子等等。恩典比自然更多地从内在原因产生，并更加自发。因为自然常常被对立物激发出自卫的工作，就像火对水的作用一样，就像狼和狗互相追逐一样。但是恩典，因为恩典本身具有丰富的因果性和力量，但没有外在的原因。

2. Any necessity of working from goodness in the agent, as from such a principle, is strong. 1 Tim. 1:15. It is a true saying, and by all means worthy to be received, that Christ Jesus came into the world to save sinners. If the thing be worthy [Gr. pases apodoches] of all receipt and embracing, then it must be good; an agent working from a principle of goodness doth in his kind work necessarily, though he may also work from another principle freely. John 10:11. I am the good shepherd, the good shepherd giveth his life for his sheep. Luke 19:10. For the Son of man is come to seek, and to save that which is lost.
任何需要从善良的原则中工作的必要性都是强烈的。提摩太前书 1:15。这是一句真实的话，也是值得接受的，基督耶稣来到世上是为了拯救罪人。如果这件事值得全面接受和拥抱，那么它必定是好的；一个从善良原则中工作的行动者在他的领域内必然工作，尽管他也可以从其他原则中自由地工作。约翰福音 10:11。我是好牧人，好牧人为羊舍命。路加福音 19:10。因为人子来，是要寻找、拯救失丧的人。

3. God will seek reasons or occasions without himself, to be gracious to sinners. When no reason or cause moveth a physician to cure, but only sickness and extreme misery; we know grace and compassion is the only cause; Ezek. 36:23. I will sanctify my great name, Why? Which was prophaned among the heathen; and which ye have prophaned in the midst of them; then the true cause must be expressed, verse 22. Thus saith the Lord God, I do not this for your sakes, O house of Israel, but for mine holy name's sake.
3. 上帝会寻找没有自身原因或机会，对罪人施以恩典。当没有任何原因或动机促使医生治疗，只有疾病和极度的痛苦时，我们知道恩典和怜悯是唯一的原因；以西结书 36:23。我要使我的大名成为圣，为什么？因为我的大名在外邦人中被亵渎，你们在他们中间也亵渎了我的大名；那么真正的原因必须被表达，第 22 节。主耶和华如此说，我不是为了你们以色列家的缘故，而是为了我的圣名。

4. The Lord taketh a cause from the end of his coming, Mat. 20:28. The Son of man came not to be served, but to serve, and to give his life a ransom for many. John 18:37. To this end was I born, and for this cause came I into the world, that I should bear witness to the truth. John 10:10. I am come that they might have life, and have it in abundance.
主从他来的目的是为了拯救人类，马太福音 20:28。人子来不是要受人侍奉，而是要侍奉人，并为众人舍命作赎价，约翰福音 18:37。我为此而生，也为此来到世上，为了向真理作证，约翰福音 10:10。我来是要使人得到生命，并且得到丰盛的生命。

5. Something, yea very much of God, is in creation; much of God in his common providence; but most of all, yea whole God, in the redemption of man. God manifested in the flesh is the matter and subject of it, grace the moving cause; most of all his attributes working for the manifestation of the glory of pardoning mercy, revenging justice, exact faithfulness and truth, freest grace, omnipotency over hell, devils, sin, the world; patience, longanimity to man, co-operate as the formal and final causes. It is a piece so rational and full of causes, that as he is happy (Felix qui potuit rerum cognoscere causas) who can know the causes of things; so angels delight to be scholars, to read and study this mysterious art of free-grace, Eph. 3:10; 1 Pet. 1:12. Works without reasons and causes are foolish. The cause why we do not submit to God, is, Because we lie under blind and fatherless crosses: 'Tis true, affliction springs not out of the dust, and crosses, considered without God, are twice crosses. Three material circumstances in crosses are very considerable. Quis, quare, quomodo. 1. Who, for what cause, and how doth God afflict us? Who afflicts, is worthy to be known. Isa. 42:24. Who gave Jacob for a spoil, and Israel to the robbers? The highest cause of causes did it. Did not the Lord, he against whom we have sinned? 1 Sam. 3:18. It is the Lord, let him do what seemeth good to him. 2. For what end God the Lord did this, is a circumstance of comfort; Why led the Lord Israel through a great and terrible wilderness, wherein were fiery scorpions, and serpents, and drought? Deut. 8:16. That he might prove thee, to do thee good at thy latter end. 3. And how the Lord correcteth, is worthy to be known; He correcteth Jacob in measure, Jer. 46:28. Mercy wrapped about the rod, and a cup of gall and wormwood honeyed and oiled with free love, and a piece of Christ's heart and his stirred bowels mixed in with the cup, is a merciful little hell. Psal. 6:1; Jer. 31:18, 19, 20. The law saith, a bastard hath no father, because his father is not known. The Philistines are plagued with Emerods; but whether that ill was from the Lord, or from chance, they know not. The cross to many is a bastard. We suffer from prelates, because we suffered prelates to persecute the saints. Papists shed our blood; Why? Our forefathers burnt the witnesses of Christ, and we never repented. Christ and antichrist are at bloody blows in the camp: antichrist hath killed many thousands in the three kingdoms for religion; that is the quarrel: and when England had often before, and have now opportunity, they will not list Christ up on his throne, nor put his crown royal on his head, but do put it on their own head; but the judgment is not yet at an end. Scotland hath not walked worthy of the gospel, but have fallen from their first love. We take not a deliberate list of every limb, thigh, leg, and member of this national wrath; and we neither see wherefore we are afflicted, nor how.
5. 在创造中有一些，是非常属于上帝的；在他的普遍保护中有很多上帝的存在；但最重要的是，整个上帝都在人类的救赎中。上帝在肉身中显现是其内容和主题，恩典是其动因；他的属性大多数都在为显现宽恕的怜悯、复仇的公正、绝对的忠诚和真理、最自由的恩典、对地狱、魔鬼、罪恶和世界的全能、对人类的耐心和长久的忍耐等工作。这是一个非常合理且充满原因的作品，正如那些能够了解事物原因的人是幸福的（Felix qui potuit rerum cognoscere causas）；天使们喜欢成为学生，阅读和研究这个神秘的自由恩典的艺术，弗 3:10；彼前 1:12。没有原因和原因的作品是愚蠢的。我们不顺服上帝的原因是因为我们身处盲目和无父母的十字架之下：的确，苦难并非从尘土中生发，没有上帝的十字架是两次的十字架。十字架中有三个重要的实质性情况需要考虑。谁，为什么，以及上帝如何使我们受苦？了解谁使我们受苦是值得的。以赛亚书 42:24。 谁把雅各交给掠夺者，以色列交给抢劫者？最高的原因做了这件事。耶和华不是我们得罪的那位吗？撒母耳记上 3:18。是耶和华，让他做他认为好的事情。2.上帝耶和华为了什么目的这样做，是一种安慰的情况；为什么耶和华领导以色列穿越一个又大又可怕的旷野，那里有火蝎子、毒蛇和干旱？申命记 8:16。为了考验你，以便在你晚年时对你行善。3.耶和华如何纠正是值得知道的；他按照适度纠正雅各。耶利米书 46:28。怜悯包裹着鞭子，苦胆和茵陈蜜和自由的爱油混合在一起，还有基督的心和他激动的肠子混在杯子里，这是一个仁慈的小地狱。诗篇 6:1；耶利米书 31:18, 19, 20。律法说，私生子没有父亲，因为他的父亲不为人所知。非利士人受到痔疮的折磨；但他们不知道那种病是从耶和华来的，还是偶然发生的。对许多人来说，十字架是私生子。我们受到教士的苦难，因为我们容忍教士迫害圣徒。天主教徒流我们的血；为什么？我们的祖先焚烧了基督的见证人，而我们从未悔改。 基督和反基督在阵营中进行着血腥的战斗：反基督为了宗教杀害了成千上万人在这三个王国中；这就是争端所在：当英格兰之前多次有机会，现在也有机会时，他们不愿意将基督举起来坐在他的宝座上，也不愿意给他戴上皇冠，而是将皇冠戴在自己的头上；但审判还没有结束。苏格兰没有配得上福音，反而背离了他们最初的爱。我们没有对这个国家的愤怒的每个部分，大腿，腿和肢体进行深思熟虑的清单；我们既不知道我们为什么受苦，也不知道如何解脱。

For this cause came I to this hour.
为了这个原因，我来到了这个时刻。

There is some peculiar act of Christ's will here holden forth, and that is Christ's peculiar intention to die for his people; in which we are to consider the activeness of Christ's will in dying for man, which may be seen,
这里展示了基督的某种特殊意愿，即基督特别愿意为他的子民而死；我们要考虑基督为人类而死的意愿的积极性，这可以看到，

1. In his free offering of himself and his service to the Father, Psal. 40:6. Sacrifice and offering thou didst not desire, mine ears hast thou opened. Heb. 10:5. A body (that is, the office-house, and instrumental subject of obedience to the death, as the ear is of hearing, and obeying the commandments of God) thou hast prepared me. Verse 7. Then said I, Lo, I come (in the volume of thy book it is written of me) to do thy will, O God. In these words, Christ is brought in as a servant, with three excellent qualities. 1. Physically, he is fitted with a body and a soul to offer to God for us; as in a servant there are required strong limbs and arms to endure drudgery, in this he was born of his mother, for this sad service: his master furnished him for this, even the seed of man's flesh and blood, for suffering.
在他自由地奉献自己和他的服务给父亲的时候，诗篇 40:6 说：“祭物和礼物，你不喜悦；你已经开通了我的耳朵。”希伯来书 10:5 说：“所以，基督到世上来的时候，就说：祭物和礼物，你不愿意，但为我预备了身体。”第 7 节说：“那时我说：神啊，我来了，你的旨意在经卷上已经记载了。”在这些话中，基督被描绘成一个仆人，具有三个优秀的品质。首先，从身体上来说，他具备了一个身体和灵魂，为我们向神献上；就像仆人需要强壮的四肢和手臂来忍受苦役一样，他为这个悲伤的任务而出生：他的主人为他提供了这一切，甚至是人类的血肉之躯，为了受苦。

2. There were moral habilities in him; promptitude of will. So the Lord is brought in, as a Lord and master in justice crying, servant; O Son and servant Jesus, I have a business for thee of great concernment. At the first word, as all good servants do, Christ takes him to his feet, and compears before his God, his master and Lord, Lo I come, here am I; so servants of old answered their master: what service wilt thou command so hard, which I will not undergo? Master, here's a body for thy work, here be cheeks for the nippers, a face for those that will pluck off the hair, a back for smiting, a body for the cross and the grave. Christ as a servant uncovered, standing on feet, would say, Lord, send me thy servant to the garden, to work under the burden of thy wrath, till I sweat blood; bid me go to shame, to scourging, and spitting: is it thy will I go up on the cursed cross, and be made a curse for sinners, that I be crucified and die; that I go lower into the outer half of hell, the grave, which is a sad journey? Lo, here am I, willing to obey all.
他有着道德的才能；意志的迅速。因此，主以公义的主和主人之名呼唤，说，仆人；哦，儿子和仆人耶稣，我有一件关键的事情要交给你。一开口，基督像所有优秀的仆人一样，立即站起来，出现在他的上帝、主人和主的面前，看，我来了，我在这里；这正如古时仆人对待他们的主人一样：你要命令我什么艰难的任务，我都愿意服从？主啊，这里有一个身体可以做你的工作，这里有脸颊供你掐，脸用来供那些要拔毛的人使唤，背用来受打击，身体用来承受十字架和坟墓的折磨。基督作为一个仆人，站在那里，露出了自己的身体，说，主啊，派遣你的仆人去园子里，在你的愤怒的重压下做工，直到我满身是血地流汗；吩咐我经历耻辱、鞭打和唾液的侮辱：你愿意让我上那被咒骂的十字架，为罪人成为咒骂，被钉上受死；你愿意让我更深地降到地狱的外侧，也就是坟墓，这是一段悲惨的旅程？看，我愿意服从一切。

3. There was in Christ, not only willingness, but delight, Psal. 40:8. [Heb. Elohoi haphatzti] My God, I delight to do thy will. Every servant cannot say this to his master, Thy law is in the midst of my heart.
在基督里，不仅有愿意，而且有喜悦，诗篇 40:8。[希伯来文：Elohoi haphatzti]我的神，我喜悦遵行你的旨意。每个仆人都不能对他的主说这句话，你的律法在我心中。

2. His willingness to die was a part of his testament and last-will; he died with good-will, and left in legacy his death, and the fruits of it, his blessing, his heart, his love, his peace, his life to his bride in testament, confirmed by law, to all his poor brethren and friends, Heb. 9:17 and John 14:27. Peace I leave (in testament) with you. But the orphan and the poor friend gets not all that his dying father and friend leaves in testament, but Christ gives possession himself ere he die, My peace. I give to you. But to the point: his latter-will, was willingness to die.
他愿意去死是他遗嘱和遗愿的一部分；他以善意去世，将他的死亡和其结果，他的祝福、他的心、他的爱、他的平安、他的生命留给他的新娘作为遗嘱，在法律上得到确认，赠予他所有的贫穷的兄弟和朋友，希伯来书 9:17 和约翰福音 14:27。我留下（在遗嘱中）给你们的是平安。但是孤儿和贫穷的朋友并没有得到他垂死的父亲和朋友在遗嘱中留下的一切，但是基督在他去世之前就赋予了自己的平安。我将我的平安赐给你们。但是重点是：他的后遗愿是愿意去死。

3. No external force could take his life from him, against his will, John 10:18. No man taketh my life from me, but I lay it down of myself; I have power to lay it down, and I have power to take it again. Yet, left it should seem a will-action in Christ, and so not obedience, he addeth, This commandment (that is the will of a superior) have I received of my Father. compelled obedience is no obedience; exact willingness was a substantial and essential ingredient in Christ's obedience. Acts of grace cannot be extorted: can ye tear a shower of rain from God in an extreme drought: or bread from him in your hunger, against his will? Far less, since Christ's dying was an act of pure grace, can any compel him to die for man. Love arrested his holy will, and that made him run apace to die for us: O blessed be his good-will, who burned himself in the bush, in a fire of free-love!
没有任何外力可以违背他的意愿夺取他的生命，约翰福音 10:18。没有人夺去我的生命，是我自己放下的；我有权柄放下，也有权柄再取回。然而，为了避免看起来像是基督的意愿行动，而不是顺从，他补充说，这是我从父那里接受的命令（也就是上级的意愿）。被迫的顺从不是真正的顺从；确切的自愿是基督顺从的实质和本质成分。恩典的行动不能被强迫：你能在极度干旱时从上帝那里夺取一场雨吗？或者在你饥饿时违背他的意愿从他那里得到面包？更不用说，既然基督的死是纯粹恩典的行动，任何人都不能强迫他为人类而死。爱阻止了他圣洁的意愿，这使他迅速奔赴为我们而死：哦，愿他那燃烧在荆棘中的善意受到赞美，那是一团自由之爱的火焰！

4. Though dying be a passion; yet Christ's dying was both a passion and an action. Will added as much perfume and strength of obedience, as nature, and pain, hardship, shame, and abasement could do; his life was not so much plucked from him, as out of his own hand: as an agent, he offered his blood, and soul; yea, himself to God, through the eternal Spirit, Heb. 9:14. Love was the cord, the chain that did bind Christ to the altar.
虽然死亡是一种激情，但基督的死亡既是一种激情又是一种行动。他的意愿增添了香气和顺从的力量，就像自然、痛苦、困难、羞辱和卑贱所能做的一样；他的生命不是被夺走，而是从他自己的手中取出：作为一个行动者，他献上了自己的血和灵魂，甚至是自己，通过永恒的圣灵献给上帝（来 9:14）。爱是将基督与祭坛联系在一起的绳索，链条。

5. Christ [dia tuto] on this intention came to this hour; so is [dia] often in scripture. Not only his will, but the flower of his will, his intention was to die, for Christ's eye, and his heart, and his love was on his bride; the intention is the most eminent act that love can put forth. Christ's eye and his heart being upon his spouse, he made our salvation the end and measure of his love: to compass this end, the Lord laid many oars in the water; his rising early, his night-watching, his toiling, his sweating, his sore and hard soul-travel, as being heavy with child of this end, (O might I have a redeemed people) was all his care; and his soul was eased, when dying, bleeding, crying, he went through hell and death, and slept in death's black and cold prison, and his redeemed ones in his arms. When he came to the end of this sad journey, and found his ransomed ones, he said, I have sought you with a heavy heart, fair and soul way, sad and weary; and all is well bestowed, since I have gained you. Let us up together to the hill of spices, to our Father's house, to the highest mountain of frankincense. All that Christ did was for this end, That he might deliver us from this present evil world, Gal. 1:4. That he might be a ransom for many, Mat. 20:28. That we might have life, and have it more abundantly, John 10:10. That he might seek and save the lost. Luke 19:10. That he might present his wife a glorious church to himself, not having spot or wrinkle, or any such thing: but that she should be holy and without blemish, Ephes. 5:26, 27. That we being dead to sin, should live to righteousness, 1 Pet. 2:24. Christ came to seek, and travelled ever till he found his desire, a redeemed and saved people, and then he rested; even as he journeyed through all the creation, but till he found man, a creature that he made according to his own image, he had no sabbath, no rest. His willingness to die, respected his redeemed people, whom out of mere mercy he loved; and the worth of will and merit respected infinite justice, which he exactly satisfied.
基督[因此的目的]为此时刻而来；在圣经中经常如此。不仅是他的意愿，而且是他的意愿之花，他的意图是死，因为基督的眼睛、心脏和爱都放在他的新娘身上；意图是爱可以展现出的最卓越的行动。基督的眼睛和心脏都放在他的新娘身上，他以我们的救赎为他的爱的目标和度量标准：为了实现这个目标，主放下了许多桨；他早早起来，整夜守夜，艰难劳作，流汗，饱受折磨和痛苦的灵魂之旅，就像怀着这个目标的孩子一样，（哦，愿我的子民蒙救赎）这都是他的关怀；当他死去，鲜血淋漓，哭泣，穿过地狱和死亡，在死亡的黑暗监狱里安息，他的得救者在他的怀中时，他的灵魂得到了安慰。当他走到这段悲伤的旅程的尽头，找到了他的被赎人时，他说，我怀着沉重的心在饱受痛苦和疲倦的漫长而悲伤的道路上寻找了你们；一切都值得，因为我得到了你们。让我们一起上到香料山，到我们父的家，到乳香的最高山。 基督所做的一切都是为了这个目的，即拯救我们脱离这个邪恶的世界，加拉太书 1:4。他为众人作了赎价，马太福音 20:28。使我们能够拥有更丰盛的生命，约翰福音 10:10。他来是为了寻找并拯救失丧的人，路加福音 19:10。他要将他的妻子——一间没有污点、皱纹或任何瑕疵的荣耀教会呈现给自己，以弗所书 5:26, 27。我们死于罪，活于义，彼得前书 2:24。基督来是为了寻找，并一直旅行直到找到他所渴望的，一个被救赎的人民，然后他休息了；就像他穿越整个创造，直到找到了按照他自己的形象创造的人类，他才有了安息。他愿意死，是为了他所爱的被救赎的人，纯粹出于怜悯；他的意愿和价值尊重无限的公正，他完全满足了公正的要求。

Use 1. Hence we learn, 1. To imitate and follow our pattern Christ in voluntary obedience, delighting to do God's will, and to suffer God's will. 'Tis said of Christ, Heb. 5:8. Though he were a son, yet learned he obedience through suffering. He was the excellentest scholar among all his school-fellows, and yet the rod of God was heaviest, and most frequent on him; he learned his lesson beyond them all. He was quick in understanding, in the fear of the Lord, Isa. 11:3. He had in him an excellent spirit; The spirit of wisdom, of counsel, of knowledge, and of the fear of the Lord; and was holy and obedient to the death, the death of the cross. 'Tis much to learn to be active for God, but more to learn to be passive. That is a profound science. Phil. 4:12. I know how to be abased, —— I am instructed to be hungry, —— and to suffer need. 'Tis the singular art of grace, to know how to love, fear and obey God, under death, pain, and hell. It is a high lesson to learn the mystery of that deep science, of hunger, want, sufferings, stripes, and torment and death for Christ. This is high, Heb. 10:34. Ye took patiently the spoiling of your goods, knowing that in heaven ye have a better, and more enduring substance. They are but accidents we have here, and these very separable. Heaven is all substance. Our obedience passive is not willing, 'tis constrained. We might by grace turn clay into gold, hell into heaven: if we could look in faith and patience, on the persecution, and reproaches of men, as on the brutish and irrational motion of a staff, or an ax that beats and cuts us; suppose we knew no hand under God that wronged us, He curseth, because the Lord hath bidden him. For the freedom of Christ's kingdom, and the right government of his house, and for opposing blasphemies, and reproaching of Christ, his word, scripture, ordinances, We are killed all the day long, and counted the off-scourings of men. Could we over look unthankfulness, malice, persecution from men, whom we with our lives and blood have redeemed from persecution, and behold the highest mover, and first wheel that moveth all under wheels, as if God only were our party, who humbles us that we may be humbled; then should we be silent, and our hearts should not rise at the exorbitances of men. There is too much of nature in our sufferings, too little submissive willingness. The more action of a sanctified will in our sufferings, 'tis the more acceptable, and cometh nearest to Christ, who did both run for the crown, and was active, and endured the cross, and was most passive in an heavenly manner, Heb. 12.
因此，我们学到了以下几点：1. 在自愿顺从中模仿和追随我们的榜样基督，乐意遵行上帝的旨意，并忍受上帝的旨意。希伯来书 5:8 说到基督：“他虽然是儿子，还是因所受的苦难学了顺从。”他是所有同学中最优秀的学生，然而上帝的杖最重、最频繁地落在他身上；他超越了他们所有人，学会了他的功课。他敏锐地理解敬畏上主，以赛亚书 11:3 说到他：“他必以耶和华的敬畏为乐。”他内心有一种卓越的精神，是智慧、谋略、知识和敬畏上主的灵；他圣洁而顺从，甚至顺从至死，就是十字架的死。学会为上帝积极行动固然重要，但学会被动更为重要。这是一门深奥的学问。腓立比书 4:12 说：“我知道怎样处卑贱，也知道怎样处丰富；或饱足，或饥饿，或有余，或缺乏，随事随在，我都得了秘诀。”知道在死亡、痛苦和地狱的威胁下如何爱、敬畏和顺从上帝，这是恩典的独特艺术。学会饥饿、贫乏、受苦、受打击、受折磨和为基督而死的深奥学问，这是一门高深的学问。希伯来书 10:34 说这是高尚的。 你们忍受了财物被抢夺的苦难，因为你们知道在天上有更好、更持久的财富。这里的一切只是偶然的，而且可以分离。天上是实质的。我们的顺从是被迫的，不是出于自愿。如果我们能以信心和耐心看待人们的迫害和责骂，就像对待一根打击和割伤我们的木棍或斧头那样，我们可以凭借恩典将黏土变成黄金，地狱变成天堂。假设我们不知道有谁在上帝的手下冤枉我们，他诅咒我们，因为主吩咐他这样做。为了基督的国度的自由，为了他的家的正确管理，为了反对亵渎和诋毁基督、他的话语、圣经和仪式，我们终日被杀，被视为人类的污秽。如果我们能忽略人们的忘恩负义、恶意和迫害，而我们却用生命和鲜血拯救了他们免受迫害，如果我们能看到最高的运动者，第一个转动所有轮子的轮子，就像只有上帝是我们的一方，他使我们谦卑，那么我们就会保持沉默，我们的心不会因为人们的过度行为而激动。 我们的苦难中有太多的自然因素，太少的顺从意愿。在我们的苦难中，一个被圣化的意愿越是行动，越是可接受，越接近基督，他既为了冠冕而奔跑，又积极地忍受十字架，以一种属天的被动方式，希伯来书 12 章。

Use 2. Let us learn of Christ to intend obedience, to put a [dia tuto] to our obedience. Many hear the word, but they intend not to hear; many pray, and intend not to pray; many die in these wars for Christ, but intend not to spend their life for Christ: the holy and clean cause of God cometh through many dirty and soul singers. This is the deep art of providence.
使用 2. 让我们学习基督的顺从意愿，对我们的顺从做出一个决心。许多人听到了这个道，但他们并不打算去听；许多人祷告，但他们并不打算去祷告；许多人为基督而战死，但他们并不打算为基督度过他们的一生：神圣而纯洁的事业通过许多肮脏和灵魂的歌手来到。这是上帝的深奥谋划。

Quest. What is a right and straight intention in serving God?
什么是在事奉上帝时的正确和直接的意图？

Asser. 1. When the deliberation of a bended will concurs with the intention, 'tis right; as when there is an heart-conclusion for God. Psal. 39:1. I said, I will take heed to my ways, that I offend not with my tongue. Psal. 31:14. But I trusted in the Lord: I said, Thou art my God. Psal. 102:24. I said, O my God, take me not away in the midst of my days. This was an intended prayer. Psal. 119:57. I have said that I would keep thy words.
亚谢。1. 当一个屈服的意愿与意图一致时，那是正确的；就像对上帝有一个内心的决定一样。诗篇 39:1。我说：“我要谨慎我的行为，免得我用舌头犯罪。”诗篇 31:14。但我倚靠耶和华，说：“你是我的神。”诗篇 102:24。我说：“我的神啊，不要在我年老的时候把我带去。”这是一个有意的祷告。诗篇 119:57。我曾说过，我要遵守你的话语。

Asser. 2. The saints are not so perfect in their intentions, as God is their only end. 1. Because a piece of ourself is mixed with our end; there is some crook in our straightest line; an angle in our perfectest circle: when we run most swiftly, because of the indwelling of corruption, we halt a little. 2. Self-denial is not perfect in this life.
圣徒们的意图并不像上帝那样完美，因为上帝是他们唯一的目标。因为我们的目标中掺杂了一部分自我；我们最直的线上有些弯曲；我们最完美的圆圈中有一个角度：当我们最快地奔跑时，因为内在的腐败，我们会稍微停顿。在这个生命中，自我否定并不完美。

Asser. 3. 'Tis good, when God is so preconceived in the intention, as the principal actions and motions both have being and denomination from their predominant element. Honey is honey, though not pure from wax. A believer is not a simple element, nor all grace, and all sincerity. Now in bodies carried with a predominant element, the predominant is affirmed, the subordinate denied. 1 Cor. 15:10. Yet not I, but the grace of God with me. 2 Cor. 4:5. For we preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Christ's sake. Where Christ is the predominant element, he is of weight to sway the whole soul in its motion. And its right-down sincerity (whatever Crisp with Papists say on the contrary) though it require some grains of allowance to make it pass.
阿瑟。3. 当上帝在意图中被预设为主要行动和动作的主导元素时，这是好的，因为它们都从主导元素中获得存在和名称。蜂蜜是蜂蜜，即使不纯净没有蜡。信徒不是简单的元素，也不是全部的恩典和真诚。现在，在由主导元素驱动的身体中，主导元素被肯定，从属元素被否定。哥林多前书 15:10。然而不是我，而是上帝的恩典与我同在。哥林多后书 4:5。因为我们传扬的不是自己，而是基督耶稣为主，我们是你们的仆人，是为基督的缘故。当基督成为主导元素时，他有权利支配整个灵魂的运动。而且它的真诚（无论 Crisp 和天主教徒对此有何说法）虽然需要一些宽容来使其通过。

Asser. 4. Where self is the predominant, the intention is bastard and adulterate. Jehu saith, Come see my zeal for the Lord; but he only saith it. He could have said, Come see my zeal for myself. In the Jews zeal, Rom 10:1 there is a pound of self-righteousness, for one half-grain of Christ, and of free-grace; therefore 'tis not the right zeal of God.
亚谢说：“4. 当自我成为主导时，意图就是私生子和混杂的。耶户说，来看看我对上帝的热忱；但他只是这样说。他本可以说，来看看我对自己的热忱。在犹太人的热忱中，罗马书 10:1 中有一磅自义，只有半粒基督和自由恩典；因此，这不是上帝的正确热忱。”

Asser. 5. There be two characters of an intended end, which are also here: 1. All that the agent doth, he referreth to his end; for his end is his god. The wretch doth all in reverence to gold, that is his end: and Joab did all for court and honour; for the chief end is the man's master, and useth a lordship over him. Christ is so mighty through God, that he darkens the scribes and Pharisees light; because their end lieth in the fat womb of the world, and it is gain and glory; all they do is to make Christ out of the way. So, when the believer fails all winds, rolleth every stone, presseth all means for Christ, as his end, and his weight, then steers he to the right port. Christ's love hath a dominion over Lord-will; one adamant will cut another; the sinner is a rock, Christ's love an adamant. Christ's love setting on the will's intention, burns the soul to the bone. Mary Magdalene cannot sleep, (and it is a ticklesome game where the heart is at the stake) and Christ she must have; apostles, angels, Christ himself shall hear of it, ere she want him. And the rougher and harder the means be, when undertaken for Christ, Christ must be a stronger and more love working end. When torment and burning quick are chosen for Christ, it is like he is the end; for love overcomes a rough and dangerous journey: a sweet and desireable home, is above a dirty and thorny way. Christ's love is stronger than hell. Our affections often take fire from difficulties; as absence of the beloved kindles a new fire; stolen bread, because stolen, is sweeter, and not our nature only; but longing after Christ, nititur in vetitum, inclineth to that which is forbidden. What if Christ be longed for, and loved more when absent, than present?
基督在神里十分大能，因此他使文士和法利赛人的光变暗；因为他们的目的在世界的肥胎中，那就是得利和得荣耀；他们所行的一切都是要使基督让路。因此，当信徒风雨无阻，千方百计追求基督，把基督当作自己的目标和重要之物，那他就指向正路。基督的爱在主权意志之上；一个不可战胜的意志将另一个切割；罪人是一块岩石，而基督的爱是一块磁石。基督的爱把意志的意图锁定，烧进灵魂深处。抹大拉的马利亚无法入睡（当心灵置于危险处时，这是一种叫人舒适的游戏），她必须得到基督；使徒、天使、基督自己都要知道，否则她绝不罢休。而且，为了基督而采取的手段越是艰难粗糙，基督就必须成为更强大的爱的工作目标。 当选择折磨和燃烧来对待基督时，就像他是终点；因为爱能克服艰难而危险的旅程：一个甜蜜而令人向往的家，胜过一条肮脏而多刺的道路。基督的爱比地狱更强大。我们的情感常常因困难而燃起；因为所爱的人不在身边而点燃新的火焰；偷来的面包因为偷来而更甜美，这不仅仅是我们的本性；而对基督的渴望，nititur in vetitum，倾向于那被禁止的东西。如果渴望基督，而且在他不在身边时更加爱他，那又如何呢？

2. The other character is, that when the end is obtained, all operation for, or about the means, ceaseth, and the soul hath a complacency in the fruition of the end. When the wretch's chests are full, he hath an heart-quietness in gold, Luke 12. Soul, take thine ease. But if the soul have an a king and a disquieting motion after gold is obtained, it is not because gold was not his end, but because he hath not obtained it in such a large measure as he would; or because it is but a sick and lame end, and cannot satiate, but rather sharpen soul-thirst after such corruptible things. When Christ is obtained, the soul hath sweet peace; He that drinketh of the water of life, thirsts no more; appetitu desiderii, as longing with anxiety for this, as we do for earthly things, which we want; tho' he have appetitum complacentiæ, a desire of complacency, and a sweet self-quietness, that his heritage pleaseth him well, and his lines are fallen in pleasant parts, and rests on his portion, and would not change it with ten thousand worlds. Men by this, who are fishing and hunting after some other thing than Christ, may know what is their end; when Christ and reformation come to their doors, they will have neither; but cast out their lines for another prey. Men now fish and angle for gain, in lieu of godliness.
另一个特点是，当目标达到时，所有关于手段的操作都停止了，灵魂对目标的享受感到满意。当可怜人的箱子装满了金子，他对金子感到心安理得，路加福音 12 章。灵魂，安心吧。但是，如果灵魂在获得金子后仍然感到不安和不满，那不是因为金子不是他的目标，而是因为他没有以他想要的大量获得金子；或者因为金子只是一个病态和残缺的目标，不能满足，反而加剧了对这些可腐蚀的东西的渴望。当基督被获得时，灵魂得到了甜美的平安；喝了生命之水的人不再渴望；对于这个，我们像渴望地球上的东西一样，渴望着这个，尽管他有满足的欲望，对自己的安逸感到满意，他的产业使他满意，他的地界落在美好的地方，他在自己的份上安息，并且不愿意用一万个世界来交换它。 那些追求除基督以外的事物的人，可以从这一点上知道他们的结局；当基督和改革来到他们的门前时，他们将一无所有；而是为另一个猎物投下他们的钓线。现在的人们为了利益而钓鱼和垂钓，而不是追求虔诚。

Ver. 28. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.
28 版。父啊，愿你的名得荣耀。于是有声音从天上来，说：我已经荣耀了我的名，还要再荣耀它。

Here is the last article of Christ's prayer, Father, glorify thy name. 2. The return of Christ's prayer, by an audible answer from heaven.
这是基督祷告的最后一篇文章，父啊，愿你的名得荣耀。2. 基督祷告的回应，是从天上传来的可听见的回答。

This prayer, Glorify thy name, Father, is of an higher strain: Father, I am willing to die, so thou be glorified in giving to me strength to suffer, and thou redeem lost man by me; and by so doing, glorify thy name. Christ never in his hardest sufferings would be wanting to glorify God. Now, how far the glory of God, in doing and suffering, should be intended and desired by us, in these considerations I propose,
这个祷告，荣耀你的名，父亲，是更高层次的：父亲，我愿意为了你的荣耀而死，让你赐予我力量去忍受，通过我来拯救失落的人类；通过这样做，荣耀你的名字。基督在他最艰难的受苦中也从不缺乏荣耀上帝的意愿。现在，在我们考虑中，我们应该打算和渴望在行动和忍受中荣耀上帝的程度。

1. We are to prefer the Lord's glory to our own life and salvation: no point of self-denial, and renouncing of self-pleasing, can reach higher than this, when Christ is willing to be the passive object of the glory of God; Put me, Father, to shame and suffering, so thou mayst be glorified. Paul and Moses are not far out, but they are far out of themselves, when the one for the glory of the Lord, in saving the people of God, willeth his name may be razed out of the book of life; and the other, to be separated from Christ, for the salvation of his kinsmen, God's chosen people. When Abraham is willing, that glory to the Lord should be written with the ink of his son Isaac's blood; and the martyrs, that their pain may praise God, they then level at the right end; for that must be the most perfect intention, that comes nearest to the most perfect. This is nearest to God's intention; for he created, and still worketh all for this end, that he may be glorified, Prov. 16:4; Rev. 4:11; Rom. 8:39. Now, if Christ put all to sea, and hazard all he hath, to guard the Lord's name from dishonour, and made his soul, his life, his heaven, his glory a bridge to keep dry and safe the glory of God, that it sink not; and if God would rather his dear Son should be crowned with the cross, and his blood squeezed out, with his precious life, than that any shame should come to his name; then are we to interpose ourselves, even to sufferings and shame, for the glory of God. Suppose a saint were divided in four, and every member with life in it, and torment of pain, fixed in the four corners of the heaven, East and West, and South and North, and the soul in the connexity of heaven, under the pain of the torment of the gnawing-worm that can never die, these five were obliged to cry with a loud voice in the hearing of heaven, of earth, of hell, of men, and angels, and all creatures, Glory, glory be to the spotless and pure justice of the Lord, for this our pain: And when the damned are too noted to speak against their sentence of condemnation, When saw we thee hungry and fed thee not? &c. Mat. 25. It is clear they are obliged to acquiesce to this, that they are made clay-vessels, passively to be filled to the brim with the glory of revenging justice, and ought in hell to praise the glory of revenging wrath, as the saints in heaven are bottles and vessels of mercy, from bottom to brim, filled with the glory of mercy, to praise his grace in heaven, who redeemed them; the one psalm is as due and just as the other. What the damned do not, or do in the contrary, 'tis their sin. One prayed, his death, pain, torment, sad afflictions may out-run him, ere he escape into the grave; yea, that his hell might with his own good-will be a printed book, on which angels and men may read the glory of inviolable justice.
我们应该把主的荣耀置于我们自己的生命和救赎之上：自我否定和摒弃自我的快乐、追求更高的地步。当基督愿意成为上帝荣耀的被动对象时，没有任何点比这个更高了；耶和华，求你叫我蒙羞受苦，好使你得荣耀。保罗和摩西不是完全没有意识，但他们的意识已超越了自我的范围。保罗为了上帝的荣耀，救赎上帝的子民，愿自己的名字从生命册上被删去；摩西为了他的亲属，上帝所拣选的百姓的救赎，情愿与基督分离。亚伯拉罕情愿让上帝的荣耀用他儿子以撒的鲜血写成；烈士们为了他们的痛苦能够赞美上帝，那他们才是对了；这就是最完美的本意，是最接近最完美的本意。这是最接近上帝的本意，因为他创造并仍然为了这个目的而工作，好叫他得着荣耀，箴言 16:4；启示录 4:11；罗马书 8:39。 现在，如果基督为了捍卫上帝的名而冒险，用他的灵魂、生命、天堂、荣耀构筑一座桥，以保护上帝的荣耀不至沉没；如果上帝更愿意他亲爱的儿子被戴上十字架，并且流出宝贵的血和生命，也不愿让他的名受到任何耻辱，那么我们也应该介入其中，甚至忍受苦难和羞辱，为了上帝的荣耀。假设圣徒分为四分，每个成员都还活着，并且遭受着痛苦的折磨，分别固定在天堂的四个角落，东、西、南、北方向，灵魂被侵蚀不死的蠕虫的痛苦所连结。这五个人必须在天堂、地球、地狱、人类、天使和所有生物的听闻下大声呼喊：“荣耀归于无瑕疵纯洁的上帝公义，因为这是我们的痛苦。” 当被定罪的人无法反驳自己的定罪判决时，就像《马太福音 25 章》中所言：“主啊，我们什么时候见你饥饿乏喝”，等等。 很明显，他们被迫默许这一点，他们被塑造成陶瓷容器，被动地被填满了复仇正义的荣耀，应该在地狱中赞美复仇愤怒的荣耀，就像天堂中的圣徒是充满怜悯之荣耀的瓶子和容器，从底部到顶部，赞美救赎他们的恩典；一个赞美诗和另一个一样应得和公正。被诅咒的人不做或相反做的事情，那是他们的罪。有人祈祷，他的死亡、痛苦、折磨和悲伤的磨难可以在他逃进坟墓之前超越他，是的，他的地狱可以随着他自己的意愿成为一本印刷的书，天使和人类可以在上面读到不可侵犯正义的荣耀。

2. We love that the holiness and grace of others were ours, that we might glorify God, but we glorify him not with that which he hath given us; yea, we have a sort of wicked emulation and envy if others glorify God, not we. Moses acquiesced to God's dispensation, the Lord might be glorified in the peoples' possessing of the holy land, tho' he himself should not be their leader; but not at the first. There is a cumbersome piece called, I, Ego, Self, that hath an itching soul for glory due to another.
2. 我们喜欢别人的圣洁和恩典成为我们的，这样我们就可以荣耀上帝，但我们并不是用他给予我们的来荣耀他；是的，如果别人荣耀上帝而我们没有，我们会产生一种邪恶的嫉妒和仿效。摩西顺服上帝的安排，让主在人们拥有圣地时得到荣耀，尽管他自己不是他们的领袖；但一开始并不是这样。有一个沉重的东西叫做“我”，“自我”，“自己”，这个东西的灵魂渴望另一个人应得的荣耀。

3. O how unwilling are we, that the Lord's glory over-weigh our ease, and humour? Master, forbid Eldad and Medad to prophesy, saith Joshua. No, Moses will have God glorified, be the instruments who will.
哦，我们是多么不愿意让主的荣耀超过我们的舒适和心情啊！主啊，不要让以利达和米达徒有预言之能，约书亚说。不，摩西要让上帝得到荣耀，无论是通过哪些人来实现。

4. There is a twofold glory here due to God, 1. Active; the glory of duties to be performed by us. 2. Passive; the glory of events, that results from the Lord's government of the world; we are to care for both, but we do it not orderly. We are more careful of God's passive glory, which belongs to himself, than we ought to be. Hence say we, What confusions be there in the world? Nation breaks covenant with nation; heresies and blasphemies prevail; Antichrist is yet on his throne; the churches over sea oppressed; the people of God led to the shambles, as slaughter-sheep, and destroyed, and killed; hundreds of thousands killed in Ireland, many thousands in England, and very many thousands about the space of one year taken away in Scotland, with the sword and the pestilence: and the Lord's justice is not yet glorified, nor his mercy in avenging the enemies: the cry of the souls under the altar is not heard, the church not delivered. We would here yield patience to divine providence; God hath more care of his own glory, than we can have. 2. What men take from God, he can repair infinitely another way. But we are less anxious for the Lord's active glory, to do what is our duty, and serve him, and glorify him in the sincere use of means. Some learn their school-fellows lesson better than their own. For God's glory of events, we are to be grieved, when he is dishonoured; but not to take the helm of heaven and earth out of his hand, but leave to God these, who would plunder Christ's crown off his head. We have nothing to do in the glory of events, but pray it flourish; but we take too much ado in it, and we do too little in the in the other.
这里有一个双重的荣耀归于上帝，1. 主动的；我们应该履行的职责的荣耀。2. 被动的；由于上帝统治世界而产生的事件的荣耀；我们应该关心这两者，但我们并没有有序地做到。我们对上帝的被动荣耀更加小心，而这属于他自己，我们不应该如此。因此，我们说，世界上有什么混乱？国家与国家破坏盟约；异端和亵渎盛行；敌基督仍然在他的宝座上；海外的教会受压迫；上帝的子民像屠宰的羊一样被带到屠宰场，被毁灭和杀害；在爱尔兰有数十万人被杀害，在英格兰有成千上万人被杀害，在苏格兰有非常多的人在一年的时间里被剑和瘟疫夺去生命：上帝的公义尚未得到荣耀，他的怜悯尚未报复敌人：祭坛下灵魂的哭声没有被听到，教会没有得到解救。我们在这里要对神的旨意保持耐心；上帝对他自己的荣耀比我们更加关心。2. 人们从上帝那里拿走的，他可以用无限的另一种方式修复。 但我们对主的荣耀不那么焦虑，只要尽我们的职责，侍奉他，在诚实使用手段中荣耀他。有些人比自己更好地学习了同学的功课。对于神的荣耀，当他受辱时，我们应该感到悲伤；但不要从他手中夺走天地的掌舵权，而是把这些交给神，那些想要掠夺基督头上的冠冕的人。我们在事件的荣耀中没有什么可做的，只能祈祷它繁荣；但我们在这方面做得太多，而在其他方面做得太少。

5. There is a glory of God, twofold also; one of holiness and grace, another of bliss and happiness. This I consider, either as in the kingdom of grace or of glory. In grace's kingdom, the saints for their holiness, and Titus and the brethen, 2 Cor. 8:23. are the glory of Christ. I will place (saith the Lord, Isa. 46:13.) Salvation in Zion, for Israel my glory. Faithful pastors take in cities, and subdue crowns and kingdoms to Christ. Paul conquered many crowns to Christ, 1 Thess. 2:19. For what is our hope, or joy, or crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at his coming? Christ wears the church on his head as a crown of glory, Isa. 62:3. How glorious is it to be for holiness, Christ's garland, his diadem, and crown? But in this there is a rent of the crown of heaven, a sovereign peculiar flower due to the king of ages, that no man must seek after; in this, the contexture and frame of the work of redemption is so contrived, that, 1 Cor. 1:29. No flesh should glory in his presence. No man can divide the glory of grace with Christ. In the higher kingdom, there is a glory ordained for saints. The gospel is a glorious piece, which, 1 Cor. 2:7. God hath ordained before the world was, unto our glory. 1 Thess. 2:12. God hath called us unto his kingdom and glory. 1 Pet. 5:4. And when the chief Shepherd shall appear, ye shall receive a crown of glory, that fadeth not away. This is the reward of faithful elders, that feed the flock of Christ. The heaven of glory, is called the holy heaven, Psal. 20:6. The Lord will hear from his holy heaven; and the new Jerusalem, the church, hath a brave crown on her head, Rev. 21:10, 11. She comes down out of heaven from God, having the glory of God. Grace, grace is a glorious thing.
有神的荣耀，也有两种：一种是圣洁和恩典的荣耀，另一种是幸福和快乐的荣耀。我认为这可以在恩典的国度或荣耀的国度中体现。在恩典的国度中，因为他们的圣洁，圣徒们和提多以及弟兄们（哥林多后书 8:23）是基督的荣耀。我要在锡安安置拯救（以赛亚书 46:13），因为以色列是我的荣耀。忠诚的牧师们接管城市，征服冠冕和王国，归属于基督。保罗为基督征服了许多冠冕（帖撒罗尼迦前书 2:19）。因为我们的盼望、喜乐和夸耀的冠冕，岂不是你们在我们主耶稣基督来临时的面前吗？基督将教会戴在头上，作为荣耀的冠冕（以赛亚书 62:3）。为了圣洁，作为基督的花环、冠冕，这是多么荣耀的事情啊！但在这里，天堂的冠冕有一个裂缝，是属于永恒之王的独特花朵，没有人可以追求；在这里，救赎的工作的结构和构造如此巧妙，以致于（哥林多前书 1:29）没有一个人能在他面前夸口。没有人能与基督分享恩典的荣耀。在更高的国度中，有一个为圣徒们预定的荣耀。福音是一件荣耀的作品（哥林多前书 2:7）。 上帝在世界存在之前，为了我们的荣耀而命定。帖撒罗尼迦前书 2:12。上帝呼召我们进入他的国度和荣耀。彼得前书 5:4。当主牧者显现时，你们将得到一冠荣耀，永不消逝。这是忠诚的长老们喂养基督的群羊的奖赏。荣耀的天堂被称为圣天堂，诗篇 20:6。主将从他的圣天堂听到；新耶路撒冷，教会，在她的头上有一顶华丽的冠冕，启示录 21:10, 11。她从上帝那里从天上降下，拥有上帝的荣耀。恩典，恩典是一件荣耀的事情。

6. O, but we come short in doing and suffering; when our doing, suffering, eating, drinking, dying, pain, abasement, shame, wants this end of the glorifying God; that adds an excellent lustre, beauty, and glory to all that we do. When Christ, the Father, heaven, are tied to the furthest end of all our actions, we are above ourselves. But we differ little in our aims from beasts, when the intention riseth no higher than this side of clay and time, Psal. 49:11. That our houses may continue, Isa. 5:8. That we may be placed our alone on the earth.
6. 哦，但我们在行动和承受方面做得不够；当我们的行动、承受、进食、饮水、死亡、痛苦、卑贱、羞耻，都没有达到荣耀上帝的目的时，这给我们所做的一切增添了卓越的光彩、美丽和荣耀。当基督、父神、天堂与我们所有行动的最终目标相联系时，我们超越了自己。但当意图不超过这一世俗和时间的一面时，我们与野兽的目标几乎没有区别，诗 49:11。为了让我们的房屋继续存在，以赛亚书 5:8。让我们独自在地球上。

Verse. 28. And there came a voice from heaven, saying, I have both glorified it, and will glorify it again.
经文。28. 于是有声音从天上来，说：“我已经荣耀了它，还要再次荣耀它。”

In this answer, observe these, 1. The answer. 2. The airth it came from; from heaven. 3. The way and manner of its coming: by an audible voice. 4. The matter of the answer; I have both glorified it, and will glorify it again.
在这个答案中，观察以下几点：1. 答案本身。2. 答案来自哪里：来自天堂。3. 答案的方式和方式：通过可听的声音。4. 答案的内容：我已经荣耀了它，将再次荣耀它。

Christ is always answered of his Father; either in the thing he sueth, John 12:42. Or, in that which he fears, Heb. 5:7 or by real comfort, Luke 22:42, 43. Or, in a full and perfect deliverance, Psal. 18:20, 21 compared with Psal. 16:10, 11; Acts 24:25; Acts 5:31. Or, in supply of strength for his suffering, Isa. 50:7, 8.
基督总是得到他父亲的回应；无论是在他所请求的事情上（约翰福音 12:42），还是在他所担心的事情上（希伯来书 5:7），或者通过真正的安慰（路加福音 22:42, 43），或者在完全而完美的拯救中（诗篇 18:20, 21 与诗篇 16:10, 11；使徒行传 24:25；使徒行传 5:31），或者在为他的受苦提供力量上（以赛亚书 50:7, 8）。

It is a proof of the worth of Christ's advocation and intercession. If I know myself to be in Christ's prayer book, in his breast, among Christ's askings of the Father; 'tis comfortable. Psal. 2:8. Ask of me, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. When Christ asketh souls of the Father, he gives him his asking: the Lord cannot withhold from this King the desire of his heart, Psal. 21:2. He asked a wife of his Father, and it was granted. Christ will have them all in one house, to be co-partners of the crown of heaven with him: for, it is his prayer, John 17:24. The king and the queen in one palace. We cannot fall from grace, for we stand by Christ's prayers, Luke 22:31, 32; Heb. 9:24.
这是基督倡导和代祷的证明。如果我知道自己在基督的祷告书中，在他的胸怀中，在基督向父神祈求的人中间；这是令人安慰的。诗篇 2:8。你求我，我就将外邦列国赐给你为产业，将地极赐给你为田产。当基督向父神祈求灵魂时，他给了他所求的：主不能不满足这位君王的心愿，诗篇 21:2。他向父神求一个妻子，而这个请求被允许了。基督将使他们都在一个房子里，与他一同分享天堂的冠冕：因为这是他的祷告，约翰福音 17:24。国王和皇后在同一个宫殿里。我们不能失去恩典，因为我们靠着基督的祷告站立，路加福音 22:31, 32；希伯来书 9:24。

We have many diseases, in the matter of the return of an answer, 1. We wait not on an answer; we speak words, we pray not, we breathe out natural desires for spiritual mercies; we have no spiritual feeling of our wants, and there is an end; Psal. 18:41. The wicked cry, but there is none to save; they do not pray, but cry. 2. We storm, and offend that our humour, rather than our faith, is not answered, either at our own time, or that the thing which we ask to spend on our lusts, (as James 4:3) is not granted. 3. We are more careful, and troubled, that we are not heard, than anxious to offer the rent, and pay the calves of our lips, in praying, which is God's due. Were we as serious in worshipping in prayer, as we are desirous of seeking wants, it were good; but there is more seeking in our prayer for ourselves, than there is adoring for God. 4. We employ not Christ as mediator and high priest in praying, and exercising faith so much, as we put forth pith and strength of words, that we may extort rather our needs, than obtain grace; as if praying, and the hearing of prayers, were work and wages, rather than begging, and giving of mere grace. 5. We consider not when we pray, and prayer is not returned in the same coin that we seek; that the Father hearing Christ's prayers, virtually and meritoriously answered all our prayers in substance, and for our good. For, 2. Christ can cull out, and chuse petitions more necessary and fundamental for my salvation, than I can do. 1. He is answered in all points; we are answered often in the general, and in as good only. 3. Christ could with more submission and sense pray, than we can do. Nature in Christ cannot boast and compel God to hear prayers: often our zeal is but natural boasting and quarrelling, as if we could force God to answer. Grace in Christ (and grace is the most lowly and modest thing of the world) prays with all submission, not my will, but thy will be done. 4. All prayers are heard for Christ; ergo, his prayers are better heard than the prayers of the saints; except our prayers be folded in his prayers, they cannot be answered. The perfume, the sweet odours of Christ's prayers are so powerful and strong, as coming from God-man in one person, they must be both asking and giving, desiring and granting, praying and hearing, flowing from the same person, Christ. When our prayers go to heaven, Christ, ere they come to the Father, must cast them in a new mould, and leaveth to them his heart, his mouth: tho' the advocate taketh not the sense and meaning of the spirit from them; yet Christ presenting them with his perfume, he removeth our corrupt sense, so as they are Christ's prayers, rather than ours. Heb. 13:15. Let us by him (as our High Priest) offer the sacrifice of praise (then of prayers also) to God continually. The offering is the priest's as well as the people's, Rev. 8:3 and far more here, because Christ, by his office, is the only immediate person who maketh request to God for us, Rom. 8:34.
我们有许多疾病，在回答的问题上，1.我们不等待回答；我们说话，我们不祈祷，我们呼出对属灵怜悯的自然渴望；我们对自己的需求没有属灵的感觉，就此结束；诗篇 18:41。恶人哭泣，却没有人拯救；他们不祈祷，只是哭泣。2.我们愤怒，冒犯的是我们的情绪，而不是我们的信仰，没有在我们自己的时间里得到回答，或者我们要求的事情（如雅各书 4:3）没有被允许。3.我们更关心和困扰的是我们没有被听到，而不是渴望以祈祷的方式奉献，支付我们嘴唇的祭物，这是上帝的应得。如果我们在祈祷中像渴望满足需求一样认真，那就好了；但我们为自己祈祷的寻求比我们为上帝敬拜的崇敬更多。4.我们在祈祷和行使信心时，没有像使用基督作为调解者和大祭司那样多，而是用言辞的力量和力量，以便我们可以更多地满足我们的需求，而不是获得恩典；好像祈祷和听祷告是工作和工资，而不是乞求和纯粹的恩典。5. 我们祈祷时往往不深思，而祷告所得不一定与所求同等回馈；听到基督的祷告的父，实质上和丰盛地回应了我们所有的祷告，都是为了我们的利益。因为，第二，基督能更精选和选择比我更为必要和基本的祈求以求我的救赎。1.他在所有方面都有回应；我们往往只是得到一般回应，并非完全理想。3.基督能以更顺服和感恩地祷告，这是我们无法做到的。基督的本性，并不能夸耀并迫使上帝听祷告：我们的热心往往只是一种自然的夸口和争吵，仿佛可以迫使上帝回应。基督的恩典（而恩典是世界上最谦逊和谦虚的东西）以完全顺服的心祈求，不是我的意愿，而是你的意愿。4.所有的祷告都是为了基督而被听到；因此，他的祷告比圣徒的祷告更为得听；除非我们的祷告融入到他的祷告，否则我们的祷告不会得到回应。基督祷告的馨香，如同来自上帝-人的同体，无疑是如此有力和坚固，以至于必定即是要求也是给与，渴望也是施予，祷告也是被听，出自同一个人，基督。 当我们的祈祷升入天堂时，基督在将其呈递给父神之前，必须将其塑造成新的形式，并将他的心和口留给它们：虽然代祷者并不从中带走灵魂的感觉和意义；然而，基督以他的香气呈现它们，他除去了我们腐败的感觉，使它们更像是基督的祈祷，而不是我们自己的祈祷。希伯来书 13:15。让我们通过他（作为我们的大祭司）不断向上帝献上赞美的祭品（也包括祈祷）。献祭既是祭司的，也是百姓的，启示录 8:3，而在这里更是如此，因为基督凭借他的职责，是唯一直接为我们向上帝祈求的人，罗马书 8:34。

From heaven
从天堂来

Hence, Christ troubled in soul, and afflicted believers on earth, keep correspondence and compliance with heaven.
因此，基督在灵魂上感到困扰，地上的信徒也受苦，与天堂保持联系和顺从。

1. Christ's prayers, in his saddest days, have their return from heaven. Posts and messengers fly with wings between God and a soul in a praying disposition; possible, ten posts in one night. Prayer hath an agent lying at the court of heaven, and an open ear there, Psal. 18:6. He heard my voice out of his temple and my cry came before him, even unto his ears. Christ takes care that the messenger get presence, and be quickly dispatched with a return. Psal. 102:19. The Lord (ere the messenger come) looked down from the height of his sanctuary, v. 20. To hear the groaning of the prisoner, to loose those that are appointed to death. So, Lam. 3. Tears lie in heaven as solicitors with God, until he hear; Mine eye trickleth down and ceaseth not, v. 50. Till the Lord look down, and behold from heaven. 1 Kings 8:30. Hear thou in the heaven, thy dwelling place, and when thou hearest, forgive; saith Solomon. Isa. 63:15. Look down from heaven, and behold from the habitation of thy holiness. Our Saviour hath appointed the post-way in that prayer, Our Father which art in heaven. We have a friend there, who receives the packet; An High Priest set at the right-hand of the throne of majesty, Heb. 8:1. Who hath passed into the heavens, Heb. 4:14. And is made higher than the heavens, Heb. 7:26. And liveth for ever to make intercession for us, v. 25.
基督在他最悲伤的日子里的祈祷，得到了天堂的回应。邮差和使者在上帝和一个祈祷的心灵之间飞翔，可能一夜之间有十个邮差。祈祷在天堂的宫廷里有一个代理人，那里有一只敞开的耳朵，诗篇 18:6 说：“我在他的殿中呼求，我的声音达到他的耳中。”基督确保使者得到接见，并迅速回复。诗篇 102:19 说：“主在他的圣所垂听，从天上垂视地上。”听囚犯的叹息，释放那些被定死刑的人。所以，耶利米哀歌 3 说，眼泪在天堂里作为向上帝的请愿者，直到他听到；我的眼泪流下来，不停止，直到耶和华从天上垂视。列王记上 8:30 说：“求你在天上你的居所垂听，赦免。”以赛亚书 63:15 说：“从天上垂视，从你的圣洁荣耀的居所观看。”我们的救主在那祷告中指定了邮递的方式，我们的父在天上。我们在那里有一个朋友，他接收这个包裹；希伯来书说，他是坐在尊荣宝座的右边的大祭司。 谁进入了诸天，来自希伯来书 4:14。他比诸天都要高，来自希伯来书 7:26。并且永远活着，为我们代求，见 25 节。

2. In Christ's hardest straits, comfort came out of this airth. Luke 22:43. When he was in his saddest agony, there appeared unto him an angel from heaven strengthening him. In his lowest condition, when he was in the cold grave among the dead, heaven was his magazine of help and comforts. Mat. 28:2. An angel of the Lord came down from heaven, and rolled away the stone. Heaven came to his bed-side, when he was sleeping in the clods.
在基督最困难的时刻，安慰来自这个世界。路加福音 22:43。当他处于最悲伤的痛苦中时，有一位天使从天上显现给他力量。在他最低的状态下，当他在寒冷的坟墓中与死者同在时，天堂是他的帮助和安慰的仓库。马太福音 28:2。有一位主的天使从天上降下来，把石头滚开。当他在土块中沉睡时，天堂来到他的床边。

3. The saints have daily trafficking with heaven: O my dear friend, my brother, my factor is in that land. Psal. 73:25. Whom have I in heaven but thee? What, are not angels, prophets, apostles, and saints there? Yea; but we have no acquaintance by way of mediation in that land, but Christ: he is the choice friend there, 1 Cor. 15:47. The second man (both first, highest, second and all) is the Lord from heaven.
圣徒们与天堂有日常交往：哦，我亲爱的朋友，我的兄弟，我的代理人就在那片土地上。诗篇 73:25。除了你以外，我在天上还有谁呢？天使、先知、使徒和圣徒不都在那里吗？是的，但在那片土地上，我们没有通过调解的方式结识，只有基督：他是那里的挚友，哥林多前书 15:47。第二个人（无论是第一、最高、第二还是所有的一切）是从天上来的主。

4. All our good, every perfect gift comes from heaven, Ja. 1:17. Manna came not from the clouds: how then? John 6:32. My Father giveth you the true bread from heaven. We are ill lodged in bits of sick and groaning clay; our best house is in heaven, 2 Cor. 5:2. We groaning, desire to be clothed with our house from heaven.
我们所有的善良、每一个完美的礼物都来自天上，雅各书 1:17。吗哪不是从云中降下来的：那么是从哪里来的呢？约翰福音 6:32。我的父从天上赐给你们真正的粮食。我们居住在病痛和呻吟的泥土中；我们最好的房子在天上，哥林多后书 5:2。我们呻吟着，渴望穿上从天上来的房子。

5. The earth is but the believer's sentinel, or, at best, his watch-tower; but our hope is in heaven. 1 Thes. 1:10. We wait for the Son of God from heaven. Our life and treasure is there, Mat. 6:20. Lay up treasure for yourselves in heaven. Our [Gr. politéuma] our city-dwelling and our haunting, is in heaven, Phil. 1:21.
地球只是信徒的哨兵，或者说，最好的情况下是他的瞭望塔；但我们的希望在天上。帖撒罗尼迦前书 1:10。我们等候从天上来的神的儿子。我们的生命和财富都在那里，马太福音 6:20。为自己在天上积攒财宝。我们的[希腊文 politéuma]，我们的城市居住和经常出入的地方，都在天上，腓立比书 1:21。

What acquaintance have ye in heaven? what blood-friend have you in that land? The wicked man, [Heb. Enosh minbaaretz] is, the man of the earth. And Psal. 17:14. Save me from men of time; men of this life. Are you a burgess of time, or a citizen of the earth? or a man of the higher Jerusalem? Imagine there were a new-found land on earth, and in it there be twelve summers in one year, all the stones in the land are sapphires, rubies, diamonds; the clay of it, the choicest gold of Ophir; the trees do bear apples of life; the inhabitants can neither be sick nor die; the passage to it, by sea and land, is safe; all things there are to be had for nothing, without money, price, or change of commodities; and gold is there for the gathering: if there were such a land as this, what a huge navy would be lying in the harbours and ports of that land? how many travellers would repair thither? Heaven is a new land that the Mediator Christ hath found out, it is better than a land where there is a summer for every month of the year; there is neither winter, nor night there: the land is very good, and the fruits of it delectable and precious; grace and peace, righteousness, joy of the Holy Ghost, the fruits of that kingdom, Rom. 14:17 are better than rubies, sapphires, or diamonds: Christ the tree of life is above all lands on earth, even his alone: and there's no need of price or money in this kingdom; grace is the cheapest thing of the world; wine and milk are here without money, and without price, Isaiah 55:1. 'Tis a land that stands most by the one only commodity of grace and glory. Oh, there is little trafficking with heaven; when was you last there? It is an easy passage to heaven; David, who often prayed, even seven times a day, was often a day there. Prayer in faith is but one short post thither. Oh we have too much compliance with the earth.
你在天堂中有什么熟人？在那个地方你有什么血亲？邪恶之人是地上的人。诗篇 17:14 中说，拯救我脱离这世人，这世人的人。你是时间的居民，还是地球的公民？还是高级耶路撒冷的人？想象一下，如果地球上有一个新发现的土地，一年中有十二个夏天，土地上的所有石头都是蓝宝石、红宝石和钻石；它的泥土是俄斐尔最好的黄金；树上结出生命之果；居民既不生病也不死亡；通过海路和陆路前往那里是安全的；那里的一切都可以免费获得，不需要金钱、价格或商品交换；而且那里有金子可以捡：如果有这样的土地，那么多少舰队将停泊在那个土地的港口？多少旅行者会前往那里修整？ 天堂是基督中保所发现的新土地，比一年中每个月都有夏天的土地更好；那里没有冬天，也没有夜晚：那片土地非常好，它的果实美味可口，珍贵无比；恩典、平安、公义、圣灵的喜乐，这些都是那个国度的果实，罗马书 14:17，比红宝石、蓝宝石或钻石更好；生命之树基督超越了地上所有的土地，甚至只有他一个；在这个国度里不需要金钱或货币；恩典是世界上最便宜的东西；这里的酒和牛奶是免费的，以赛亚书 55:1。这是一个以恩典和荣耀为唯一商品的土地。哦，与天堂的交往很少；你上次去那里是什么时候？通往天堂的道路很容易；大卫经常祈祷，甚至一天祈祷七次，他经常在那里。以信心祈祷只是一次短暂的旅程。哦，我们对地球太过顺从了。

A voice
一个声音

The third particular in this return, is the manner: in an audible voice the Lord answereth him. The multitude heard this voice, tho' they understood it not. We read not often of an audible voice from heaven to Christ; only at his baptism, there was a testimony given of him from heaven, Mat. 3:16, 17 and at his transfiguration, Mat. 17 of which Peter speaketh, 2 Pet. 1:18. And this voice we heard, when we were with him on the holy mount. The Lord, in the hearing of men, gives a testimony of his Son Christ, and his good cause. He was accused because he made himself the Son of God; he prays to God, and calleth him Father openly; a voice from heaven openly answering, acknowledgeth him to be the Son of God; tho' they knew not the Lord's testimony from heaven. God maketh a good cause, tho' darkned, to shine as day-light, if men would open their eyes and see, Psal. 37:5. Roll over thy way upon the Lord, and trust in him, and he shall bring it to pass. But flesh and blood saith, innocency lieth in the dark, and weepeth in sackcloth in the dungeon, and is not seen. The Lord answereth, verse 6. And he shall bring forth thy righteousness as the light, and thy judgment as the noon-day. If is true, [Heb. Vatza] signifies to go from one place to another; 'tis here applied to the sun, and elsewhere to things that grow out of the earth, Judges 13:14. The sun in the night seems dead and lost, as if there were no such thing; yet the morning is a new life to the day and the sun. The grape of the wine-tree sown in the earth, is a dead thing; yet it springeth in some days, and cometh to be a fruitful tree. Christ was crucified, and buried; yet the wine-tree grew again; and, Rom. 1:4. He was declared to be the Son of God with power, according to the Spirit of sanctification, by the resurrection from the dead. The gospel and a good cause seems buried, and weeps in a dungeon. Joseph in the prison, and a sold stranger; yet in the eyes of his brethren he is exalted. The Lord cleared Daniel's cause. Psal. 97:11. Light is sown for the righteous, and joy for the upright in heart. The light and joy of the saints, are often under the clods of the earth.
这个回应的第三个特点是方式：主以可听见的声音回答他。众人听到了这个声音，尽管他们不理解。我们很少读到天上有声音对基督说话；只有在他受洗的时候，有一个来自天上的见证，太 3:16,17，以及在他的变像时，太 17，彼得在彼得后书 1:18 中提到过。我们在圣山上与他在一起时，听到了这个声音。主在人们听见的时候，对他的儿子基督和他的正义事业作出了见证。他被控告是因为他自称是神的儿子；他向神祈祷，公开称呼他为父；天上的声音公开回答，承认他是神的儿子；尽管他们不知道主从天上作出的见证。神使一个被遮蔽的正义事业照亮如同白昼，只要人们睁开眼睛看见，诗 37:5。将你的道路交托给耶和华，倚靠他，他必成全。但血肉之躯说，无辜者在黑暗中，穿着麻衣在牢狱中哭泣，无人看见。主回答，第 6 节。他必使你的公义如光明发出，使你的公平如正午。 如果是真的，[希伯来语 Vatza]表示从一个地方到另一个地方去；在这里用于太阳，其他地方用于从地里长出来的东西，士师记 13:14。夜晚的太阳似乎死了，消失了，好像根本没有这样的东西；然而早晨对于白天和太阳来说是新的生命。葡萄树的种子埋在地里是一件死的事情；然而它在几天内发芽，成为一个多产的树。基督被钉在十字架上，被埋葬；然而葡萄树又长出来了；而且，罗马书 1:4。他按着圣洁的灵，借着从死里复活，被指明为神的儿子，有大能。福音和一个好的事业似乎被埋葬，在地牢里哭泣。约瑟夫在监狱里，是一个被卖的陌生人；然而在他的兄弟们眼中，他是被高举的。主为但以理辩护。诗篇 97:11。为义人撒下光，为心里正直的人撒下喜乐。圣徒的光和喜乐经常被埋在地里的土块下面。

1. The reformation of religion goes vailed under the mask of rebellion, and of subverting fundamental laws; but God must give to this work, that is now on the wheels, in Britain, the right name, and call it, The building of the old waste places, the rearing up of the tabernacle of David; and cause it come above the earth.
宗教改革在叛乱和颠覆基本法律的面具下进行，但上帝必须给予这项工作在英国正在进行中的正确名称，并称之为“重建废墟之地，建立大卫的帐幕”，并使其超越尘世。

2. The cross is that great stumbling-block, for which many are offended at Christ and the gospel. It is a sad and offensive providence, to see joy weep, glory shamed; this is the gall, the wormwood, the salt of the cross, that the Lord of life should suffer in his own person; yet here is heaven and the Father speaking, and returning a comfortable answer to Christ, in that which he most feared. The cross maketh an ill report of the gospel and Christ: for this the apostles are made a theatre, a gazing stock to men and angels, a world's wonder; and Paul would take this away, Eph. 3:13. Wherefore I desire that ye faint not at my tribulation. Then saints may fall a-swooning at the very sight of the cross in others. And Peter, 1 Pet. 4:12 faith, [Gr. mè xenìzesthe] Be not stricken with wonders, or astonished as at new things and miracles, Acts 17:20 when ye are put to a fiery trial. The comforts of the cross are the sweet of it, and the honey-combs of Christ, that drop upon that sour tree.
十字架是一个巨大的绊脚石，让许多人对基督和福音感到冒犯。看到喜乐哭泣，荣耀受辱，这是一个悲伤而冒犯的安排；这是十字架的苦胆、苦艾和盐，生命之主竟然要亲自受苦；然而这里有天堂和父亲的声音，对基督的最大恐惧给予了安慰的回答。十字架对福音和基督造成了恶劣的评价：因此，使徒们成为了人和天使的剧场，成为了世界的奇观；保罗希望消除这一点，弗 3:13。所以我求你们在我受苦的时候不要灰心丧气。那么圣徒们可能会在看到别人的十字架时昏倒。彼得在彼前 4:12 中说，[希腊文 mè xenìzesthe]不要因奇迹而震惊，或者像对待新事物和奇迹一样惊讶，使你们在火炼中受试炼。十字架的安慰是其中的甜蜜，是基督的蜜蜂滴在那苦树上的蜜糖。

3. That the Father saith from heaven, There shall grow the fairest and most beautiful rose that ever higher or lower paradise yielded, out of this crabbed thorn, was much consolation to Christ. Here grows out of the side and banks of the lake of that river of fire and wrath that Christ was plunged in, many sweet flowers: As, 1. A victorious Redeemer, who overcame hell, sin, devils, death, the world. 2. A fair and spotless righteousness. 3. A redeemed, a washed and sanctified spouse to the Lamb. 4. A new heaven and a new earth; behold, He hath made all things new, and hath cast heaven and earth in a new mould. 5. A new kingdom, a new crown to the saints, a choicer paradise than the first that Adam lost. 6. Riches of free-grace, unsearchable treasures of mercy and love: all these blossom out of the cross.
3. 从天上父亲所说，将会长出最美丽、最漂亮的玫瑰花，远胜过任何天堂产出的玫瑰，这对基督来说是多么的安慰。在那充满火焰和愤怒的河边和湖岸上，长出许多甜美的花朵：1.得胜的救赎主，战胜了地狱、罪恶、魔鬼、死亡、世界。2.公正的、无瑕疵的美德。3.被救赎、被洗净和成圣的羔羊的配偶。4.新的天地；看哪，祂使一切都更新，又使天地重新塑造。5.新的国度，圣徒的新冠，比亚当失去的第一乐园更美的乐园。6.由自由恩典而来的财富，慈悲和爱的无尽宝藏：所有这些都从十字架上绽放。

4. The cross is bought by, and in its nature much altered to the saints. 'Tis true, it is become a necessary inlet, and an inevitable passage, and a bridge to heaven; but the Lord Jesus, not Satan, keeps the pass, and commandeth the bridge; and letteth in, and letteth out passengers at his pleasure. But, 1. Christ hath strawed the way to heaven with blood and wars, and forbids us to censure his sad patrimony, in that the servants are no worse than the Lord, and flower of all the martyrs. Though blood hath been, and must be the rent and income of the crown of the noble King of kings, and the consecrated Captain of our salvation; yet it is short, and for a moment, and Christ hath a way of outgate, that none of his shall be buried under the cross, Rev. 7:14; Psal. 4:8. (2.) Christ hath broken the iron-chains of the cross, and the gates of brass: that the cross hath but a number of free prisoners, who have fair quarters, and must go out with flying colours, and be ransomed from the grave, John 16:33; Hos. 13:14. (3.) When you are in glory, and in a place above death; there shall be neither mark, nor print; no ceatrix of the sad cross, on back or shoulder, but the very furrow of tears wiped away, and perfectly washed off the face with the water of life, For the former things shall be done away, Revel. 21:4. Yea the saddest of crosses, the utmost and last blow that the cross can inflict, is death. I should think that Christ is the saint's factor in the land of death; he was there himself, and though he will not adjourn death, yet hath our factor made it cheap, and at an easy rate, all toll and custom is removed, and he hath put a negation upon death, John 11:26. He that believeth shall not die. John 14:19. Much dependeth on our wise husbanding of the rod of God; yet if Christ did not manage, order, and oversee our furnace, it could not be well with us.
十字架被圣徒购买，并在其本质上发生了很大的改变。的确，它已经成为通往天堂的必要入口、不可避免的通道和桥梁；但是，主耶稣而不是撒旦守卫着这个通道，并指挥着这座桥梁；他随意地让乘客进入和离开。但是，1.基督用鲜血和战争铺就了通往天堂的道路，并禁止我们批评他悲伤的遗产，因为仆人并不比主人更糟，他们是所有殉道者的花朵。尽管鲜血一直是，也必须是尊贵的万王之王的王冠和我们救恩的神圣队长的收入，但它是短暂的，只是一瞬间，基督有一条出路，他的任何人都不会被埋在十字架下，启示录 7:14；诗篇 4:8。(2.)基督打破了十字架的铁链和铜门：十字架只有一些自由的囚犯，他们有美好的住处，必须带着飞扬的旗帜离开，并从坟墓中赎回，约翰福音 16:33；何西阿书 13:14。(3.当你在荣耀中，超越死亡之地时，身上既没有痕迹，也没有印记；没有悲伤十字架的烙印，无论是在背上还是肩上，只有泪水的痕迹被擦去，脸上完全被生命之水洗净。因为以前的事情都要过去了（启示录 21:4）。是的，最悲伤的十字架，十字架能够造成的最后一击，就是死亡。我认为基督是圣徒在死亡之地的代理人；他曾经在那里，虽然他不会推迟死亡，但我们的代理人使它变得廉价，以容易的方式，所有的过路费和关税都被取消了，他对死亡说了不（约翰福音 11:26）。相信我的人永远不会死亡（约翰福音 14:19）。我们明智地管理上帝的杖头很重要，但如果基督不管理、安排和监督我们的炉火，我们就无法过得好。

I have both glorified it, and will glorify it again
我已经荣耀了它，而且将再次荣耀它

This is the fourth considerable point, the matter of the answer.
这是第四个重要的观点，答案的问题。

Here is a lord-speaker from heaven, testifying that the Lord's name shall be, and was glorified: as, 1. In Christ's person and incarnation, John 1:14. The Word was made flesh, and dwelt amongst us, and we beheld his glory. So the angels did sing at his birth, Luke 2:14. Glory to God in the highest. Christ's laying aside of his glory, and his emptying of himself for us, was the glory of rich mercy. 2. His miracles glorified God. John 2:11. This first miracle did Jesus to manifest his glory. When he cured the paralytick man, Luke 2:12 they were amazed, and glorified God. When he raised Jairus his daughter, Luke 7:16. There came a fear on all, and they glorified God. 3. In all his life he went about doing good; and sought (John 8:49.) to glorify his Father. 4. In his death, God was in a singular manner glorified. When the centurion (Luke 23:49.) saw what was done, he glorified God. The repenting thief preached him on the cross to be a King: and this was a glorifying of Christ in his greatest abasement and shame. Yea, his glory was preached by the sun, when it was, contrary to the course of nature, darkned: and by the rocks when they were rent, and the temple cloven asunder, and the graves opened, when men weakly, or wickedly denied him, and would not only not preach his glory, but blaspheme his name. 5. He was glorified in his resurrection, being declared to be the Son of God, and obtained a name above all names, and was by the right-hand of God, exalted to be a Saviour, and a Prince, to give repentance to Israel, and forgiveness of sins, Phil. 2:9; Eph. 1:20; Acts 5:31; Acts 3:13. (6.) He shall come again in his glory, Mat. 25:31. And shall be glorified and admired in all his saints, 2 Thess. 1:10. The fairest and most glorious sight, that ever the eye of man saw, shall be, when Christ shall come riding through the clouds, on his chariot of glory, accompanied with his mighty angels, and with one pull, or shake of his mighty arms, shall cause the stars to fall from heaven, as figs fall from a fig-tree, shaken with a mighty wind, and blow out all these candles of heaven with one blast of his ire; and a fire shall go before him, and burn up the earth with the works that are therein; when the higher house of heaven, and the lower of the earth shall meet together, and when mystical Christ shall be glorified.
这里有一个来自天堂的主讲者，证明主的名字将被荣耀，也已经被荣耀：1. 在基督的位格和道成肉身中，约翰福音 1:14。道成了肉身，住在我们中间，我们见过他的荣耀。所以天使在他诞生时唱道，路加福音 2:14。在至高之处荣耀归与神。基督放下他的荣耀，为我们而自空，这是丰盛怜悯的荣耀。2. 他的奇迹荣耀了神。约翰福音 2:11。这是耶稣所行的首个神迹，为了显明他的荣耀。当他医治瘫痪的人时，路加福音 2:12，他们惊讶并荣耀神。当他使耶稣的女儿复活时，路加福音 7:16。所有人都感到恐惧，并荣耀神。3. 在他的一生中，他四处行善，并寻求荣耀他的父神。4. 在他的死亡中，神以独特的方式被荣耀。当百夫长看见所发生的事时，他荣耀神。悔罪的贼在十字架上传扬他是一个国王：这是在他最卑微和羞辱的时刻荣耀基督。 是的，当太阳被逆天而行地变暗时，他的荣耀被宣扬出去；当岩石被撕裂，圣殿被分裂，坟墓被打开时，人们软弱或邪恶地否认他，不仅不传扬他的荣耀，还亵渎他的名字。他在复活中得到荣耀，被宣告为神的儿子，得到了超越一切名字的名字，并被神的右手高举为救主和君王，给以色列人悔改和罪恶的赦免，腓立比书 2:9；以弗所书 1:20；使徒行传 5:31；使徒行传 3:13。（6）他将再次以他的荣耀降临，马太福音 25:31。并且在他的众圣徒中得到荣耀和赞美，帖撒罗尼迦后书 1:10。 当基督驾临云端，乘坐他荣耀的战车，伴随着他的大能天使，以及他强大的手臂一挥或一摇，星星将从天上坠落，如同无数无力的风摇动无花果树时无数无力的无花果坠落一样，他的愤怒一吹，将吹灭天上的所有蜡烛；在他前面将有一团火焰，将烧毁地球上的一切作品；当天上的高楼与地上的低楼相遇，当神秘的基督将被荣耀。

Use 1. If there be so much glory in Jesus Christ and his sufferings, as he must bear the glory, Zech. 6:13. And all the glory of his Father's house be upon him, Isa. 22:24. His crown of glory on his head, must be so weighty, and ponderous with rubies, sapphires, diamonds, that it will break the neck of any mortal man, king or parliament, to bear it. None on earth have a head or shoulders, for this so weighty a diadem; parliaments have no necks worthy to carry Christ's golden bracelets, nor a back to be honoured with his robe-royal; if they will but take his sceptre in their hand, it shall crush them as clay-vessels: this stone hewn out of the mountain without hands, shall crush the clay-legs of parliaments, and then how shall they stand?
如果耶稣基督和他的受难有如此多的荣耀，他必须承担这荣耀，撒迦利亚书 6:13。他父亲的家所有的荣耀都在他身上，以赛亚书 22:24。他头上的荣耀之冠必须如此沉重，镶嵌着红宝石、蓝宝石和钻石，以至于任何凡人，无论是国王还是议会，都无法承受。地上没有人有如此沉重的王冠；议会没有配得上承载基督金手镯的脖子，也没有背脊配得上被他的皇袍所尊崇；如果他们只是拿起他的权杖，它将像粘土器皿一样粉碎他们：这块无人动手凿出的石头将粉碎议会的粘土腿，那么他们将如何站立？

Use 2. God properly glorifies himself; angels and men are but chamberlains and factors, to pay the rent of his glory; and because he will give himself, his Son, his Spirit to us, and his grace, and yet will not give his glory to another; let us beware to intercept the rents of the crown.
使用 2. 上帝适当地荣耀自己；天使和人只是侍从和代理人，为他的荣耀付租金；因为他愿意将自己、他的儿子、他的圣灵和他的恩典给予我们，却不愿将他的荣耀给予他人；让我们小心不要截留皇冠的租金。

Object. The Lord giveth grace and glory, Psalm 84. And he hath a crown of glory laid up for his saints, in the heavens.
物体。主赐予恩典和荣耀，诗篇 84。他为他的圣徒在天堂中预备了荣耀的冠冕。

Answ. That glory is but matured and ripened grace, God's glory is the eminent, celebrious, and high esteem that men and angels have of God, as God, or the foundation of this; to meddle with this is to encroach upon the crown and prerogative-royal of God. Glory imparted to saints in heaven, is but a beam, a lustre, a shadow, or way of that transcendent and high glory that is in God; and is as far different from the incommunicable glory of God, as the shadow of the sun in a glass, or in the bottom of a fountain, and the sun in firmament. We may desire the chips and shadows, and rays of glory; but beware that we meddle not with that which devils and men always seek after, in a sacrilegious way.
答：荣耀不过是成熟和完美的恩典，上帝的荣耀是人类和天使对上帝的尊敬、崇高和著名，或者说这是其基础。涉及这个问题就是侵犯上帝皇权的王冠和特权。天堂里赐给圣徒的荣耀，不过是上帝超然、高贵的荣耀的一束、一束光芒、一道阴影或一种方式；它与上帝不可传达的荣耀相差甚远，就像镜子里或喷泉底部的太阳的影子与天空中的太阳差异一样大。我们可以渴望荣耀的屑片、阴影和光芒，但要注意不要以亵渎的方式涉及恶魔和人总是追求的那些。

Use 3. We are hence taught to admire the excellency of the unsearchable knowledge and skill of divine providence. Out of Christ's abasing himself to take on him our nature: 2. Out of his miracles, that were just nothing to blind natural men: 3. Out of his death and shame, the Lord extracteth the most eminent and high glory of his name. That omnipotency should triumph in the jaw-bone of an ass, in a straw, in a crucified man, commends the glory of God, and the art of his workmanship; to make gold out of clay and iron, diamonds and rubies out of the basest stones, would extol the art of man. A creation out of nothing, and flowers, roses, forests, woods, out of cold earth, is the praise of the wisdom and power of the Creator; the baser the matter be, the art of the author is the more glorious, if the work be curious and excellent.
使用方法 3。因此，我们被教导要赞赏神的 providence 无法搜索的知识和技能的卓越。从基督自卑地承担我们的本性而来：2.从他的奇迹，这对盲目的自然人来说什么都不是的：3.从他的死亡和耻辱，主提取他名字最显赫和高贵的荣耀。全能性将在驴颚骨，稻草，钉死的人中得胜，赞扬神的荣耀和他工作的艺术;把黄金从粘土和铁中制成，从最卑贱的石头中制成钻石和红宝石，将赞扬人的技艺。从无中创造，并从冰冷的土地中制造出花朵，玫瑰，森林，树木，是创造者智慧和力量的赞美;物质越低级，作者的艺术就越光荣，如果作品是精致优秀的。

God here, 1. Out of death, shame, sinful oppressing of the Lord of glory, raiseth the high work of man's redemption. 2. When we spill business, and mar all, through sinning and provoking God, then Israel must bring a spilt business to God, that he may right them, Judg. 3:10, 11. God can find the right end of the thread, when matters are ravelled and disordered. We see now, nations confounded, enemies rising against us: but blood, wars, confusions, oppression, and crushing down of Christ and his church, are good and congruous means, when they have the advantage of being handed by omnipotency. When we work, the instrument must be as big as a mountain; and then our eye cannot see God, for the bigness of the instrument. God regardeth not the nothings, and the few that he worketh withal. Dead men can fight, when God putteth a sword in their hand; men shall fall under wounded men. Beware of robbing God of his glory. Did ever a decree or a counsel of God part with child? Or can omnipotency bring forth untimely births, or prove abortive? You see Christ now in the death-house of Adam's sons, and wrestling with hell; yet God, by Christ at the weakest, works his end: death is a low thing, sin is far more base; but when God acts at the end of either, they have a scope and end as high as God, to glorify God.
上帝在这里，1. 从死亡、羞辱、对荣耀之主的罪恶压迫中，兴起了人类救赎的伟大工作。2. 当我们因犯罪和激怒上帝而破坏一切时，以色列必须将破碎的事情带到上帝面前，让他来修正，士师记 3:10, 11。当事情纠缠不清、无序混乱时，上帝能找到正确的结局。我们现在看到，国家混乱，敌人起来攻击我们：但是，血腥、战争、混乱、压迫以及对基督和他的教会的打压，当它们有全能的力量支持时，是好的和合适的手段。当我们工作时，工具必须像一座山那样大；然后我们的眼睛就看不见上帝了，因为工具太大了。上帝不关心他所使用的微不足道的和少数的人。死人可以战斗，当上帝把剑放在他们手中时；人们将在受伤的人手下倒下。小心不要夺走上帝的荣耀。上帝的旨意或计划曾经与孩子分开吗？全能的力量能够生出不及时的婴儿，或者导致流产吗？ 你现在看到基督在亚当子孙的死地中，与地狱搏斗；然而上帝通过基督在最脆弱的时刻实现他的目的：死亡是微不足道的，罪恶更加卑贱；但当上帝在其中任何一方行动时，它们都有一个与上帝一样高的目标和终点，以荣耀上帝。

3. If God hath been, and must be glorified in all that is done, what do we do, to trouble ourselves to seek glory one of another? We are created for this end, and 'tis our glory to fetch in glory to God. What? can the airy applause of men be golden stilts for cripples to walk to heaven withal? Or, can the people's poor hosannas be silken sails to our ship, or golden wings, that by these you may sail and fly up to heaven? Where is Belshazzar who but built a house for the glory of his own name? Where is Herod, who did receive one word of a god, which the people did steal? Do not these fools take little room in print, and, at this day, as little in the clods of the earth? The Roman state would not permit Christ to be a God: what was their doom? Must not a kingdom cast its bloom, fall, and wither, that will not suffer Christ to be a king in his church?
3. 如果上帝已经存在，并且必须在所做的一切中得到荣耀，那么我们为什么要费心去追求彼此的荣耀呢？我们被创造出来就是为了这个目的，把荣耀带给上帝是我们的荣耀。什么？人们的虚荣赞美能成为瘸子走向天堂的金色拐杖吗？或者，人们贫瘠的欢呼声能成为我们船只的丝绸帆或金色翅膀，让我们通过它们航行和飞向天堂？那个为了自己的名字而建造房屋的伯沙撒在哪里？那个人民偷走了神的一句话的希律在哪里？这些愚蠢的人在印刷品中占据了很小的空间，在今天，在大地的尘埃中也一样。罗马国家不允许基督成为神：他们的命运是什么？一个国家如果不允许基督在他的教会中成为国王，难道不会失去它的繁荣，衰落和凋零吗？

Ver. 29. The people therefore that stood by, and heard it, said, it thundered: others said, an angel spake to him.
29 版。因此，站在旁边听到的人说，那是雷声；另一些人说，有天使对他说话。

Another effect of the prayer of Christ doth follow in the people. They had sundry judgments of this answer from heaven: some said, it was thunder; for they understood it not: others, nay, but it is above nature; an angel hath spoken to him.
基督的祈祷还产生了另一个影响在人们中间。他们对这来自天上的回答有不同的判断：有些人说，那是雷声，因为他们不明白；还有些人说，不，这是超自然的，是天使对他说话。

It thundered
打雷了

Doth not any rude shepherd, or the most simple idiot know a thunder? 'Tis a place that holds forth to us, how ignorant we are of God, and of the gospel-way. Consider what was in this answer: 1. It was the gospel. In what language it was spoken, (belike not in a known language) cannot be determined out of the text. 2. It was a clear expression of that communion between Christ and his Father. 3. What God means, or what is his sense in his word or works, is unknown to us. 4. That they say the gospel is a thunder, and a word of nature, is a mere imagination and a dream. Yet these ways are among themselves all false, and they do not agree one with another.
难道任何粗鲁的牧羊人或最简单的白痴都不知道雷吗？这是一个向我们展示了我们对上帝和福音之道的无知的地方。思考一下这个答案中的内容：1. 这是福音。它是用什么语言说的（可能不是一种已知的语言），无法从文本中确定。2. 这是基督与他的父之间的明确表达。3. 上帝在他的话语或作为中的意思对我们来说是未知的。4. 他们说福音是雷声和自然之言，这纯粹是一种想象和梦想。然而，这些观点在彼此之间都是错误的，它们彼此不一致。

Consid. 1. The gospel is the will of God from heaven; yet it is a riddle, a parable not understood, Mat. 13:14. In the law it is written, with men of other tongues and other lips will I speak to this people, 1 Cor. 14:21. And Isa. 29:11. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, read this, I pray thee. And be saith, I cannot: for it is sealed. Verse 12. And the book is delivered to him that is not learned, saying, read this, I pray thee. And he saith, I cannot; I am not learned 1 Cor. 1:18. For the preaching of the cross is to them that perish, foolishness.
注 1. 福音是来自上天的神旨；然而，它是一个谜语，一个不被理解的比喻，见马太福音 13:14。律法上记着：“我要用外邦人的舌头和外邦人的嘴唇向这百姓说话，他们还是不听从我，说哦，传道的人也不明白我的话。”（哥林多前书 14:21）以赛亚书 29:11 也是如此，对你们一切的默示都好像封住的书卷一样。有人将这书卷交给识字的，因说，求你念吧！他说，我不能念，因为是封住了。12 又交给不识字的，因说，求你念吧！他说，我不识字。（哥林多前书 1:18）因为十字架的道理，在那灭亡的人为愚拙。

Consid. 2. God reasoneth not only with men's minds to convince them; but also with their will and affections. Acts 9. Christ from heaven proposeth a syllogism to Saul's fury, 'Tis hard for thee to kick against pricks. God hath logick against anger, which hath neither ears nor reason; for if he could not out-argue Laban's hatred, and the haters of the saints, to whom he saith, Touch not mine anointed, and do my prophets no harm, Psal. 107 he would not speak to their affections, nor would it be said, that in their affections they repute Christ and the gospel foolishness, if there were not a contrariety between the affections and the gospel.
考虑第二点。上帝不仅用人的思想来说服他们，还用他们的意愿和情感来说服他们。使徒行传 9 章，基督从天上对扫罗的愤怒提出了一个三段论：“你踢刺是很难的。”上帝对愤怒有逻辑，愤怒既没有耳朵也没有理智；因为如果他不能说服拉班的仇恨和圣徒的仇恨，他就不会对他们的情感说话，也不会说他们认为基督和福音是愚蠢的，如果情感和福音之间没有对立的话。

Consid. 3. The understanding is a dark lantern that hath some light within, but casts none at all our, to apprehend things above hand: and as the will is irony and stiff to heaven, so it is waxy and apt to receive the impressions of the flesh, except Christ draw by the curtain of the flesh, to let you see the glory of the gospel. Otherwise, God speaks, and Samuel saith, Eli, here am I, for thou calledst me. To the woman of Samaria, Jacob is greater than Christ; and Jacob's well, as good as the water of life. Justice often puts one seal on the gospel, and another on the man's two eye-lids, that the vision is as dark as mid-night.
考虑第三点。理解是一个带有一些内在光亮的黑暗灯笼，但却无法理解超越先验的事物。正如意志对天堂是讽刺和顽固的，对肉体却是易受影响和易受感动的，除非基督通过肉体的帷幕拉开，让你看到福音的荣耀。否则，上帝说话，撒母耳却说，以利啊，我在这里，因为你召唤了我。对撒玛利亚的妇人来说，雅各比基督更伟大；雅各的井，也和生命之水一样好。正义常常在福音上盖上一个印章，而在人的两只眼皮上盖上另一个印章，使视野如同午夜一般黑暗。

Consid. 4. The communion between Christ and the soul, as here between the Son Christ and the Father, is quid pro quo, a thunder, a work of nature, or any thing to the natural man; God speaking to the heart, is a mystery to him. John 6:52. The Jews say among themselves, How can this man give us his flesh to eat? Very hardly, according to their papistical fancy of a bodily eating. 2. The high esteem of Christ above other beloveds, is a mystery to natural saints, in so far as they are natural. 'Tis a strange question for professors of the gospel to say, What more is in Christ than other well beloveds? Yet they say it, Cant. 5:9. (3.) The natural understanding is the most whorish thing in the world; there is a variety of fancied gods there. According to the number of thy cities, were thy gods, O Judah, Jer. 2:29. They have made them molten images of their silver, and idols according to their own understanding, Hos. 13:2. The understanding, even in the search of truth amongst the creatures is a rash, precipitate, and unquiet thing; and like a silk-worm, first makes a work of many threads and then lies fettered and entangled in that which came out of its own bowels. The mind spins and weaves out of itself fancies, dreams, lies, and then its work must be spent on these, and so creates its own chains and fetters. But in the matters of God it runs mad, plays the wanton; in the gospel knowledge it turns frantick, and when it comes to move and act within the sphere of supernatural truths, it but laughs and sports till it come out again, 1 Cor. 1:23. If Christ preached be foolishness, then Christ himself must be a fool to the Grecians, the excellentest wits in the world. 1 Cor. 2:14. The gospel cannot come within the brain of a natural man, but as a notional fancy, a chimera. Yea, when the greatest wits came to the borders of divine truth, to look on the outside of divinity, called Theologia naturalis, to look on the Lord's back-parts, and contemplate and behold God in his works, they knew not what to make of God, Rom. 1:23. Some thought God to be a dainty bird of paradise; nay, said other great wits, he is a four-footed beast; nay, said another, but he is a creeping thing: and the most eminent of them, even head of wit among them, said he was a corruptible man, yea all of them, [Gr. Emataiothesan en tois dialogismois auton.] They turned vain, foggie, reasonless, and stark-nought in their finer discourses and reasonings, in weighing and posing things. Gen. 6:5. The frame of the heart of man is only evil. [Heb. Jetzer] Gen. 8:21 signifies, a potter's vessel. Isa. 29:16 Your turning of things up-side down, shall be reputed as the clay [Heb. Hojjozer] of the potter: from the root [Heb. Jazer] to think, desire; to form a thing of clay as the potter doth. From this is the potter named: [Heb. Jozer] Zech. 11:13; Gen. 2:7; Deut. 31:21. I know their imaginations, or earthen pots, that be in the heart, mind, and head of men. Many vain frames are in our heads, as there be variety of pots, bottles, and earthen vessels in the potter's house. Many wind-mills, many pitchers and clay-frames are in the vain heart, but they are evil, wicked, and only evil from the womb. But especially, how many devices and new moulds of religions, and sundry gods are in the heart of men? How many sundry opinions of Christ, are in men's brains? For concerning Christ, Mat. 16:14. Some said he was John the Baptist, some Elias, and others Jeremiah. 4. The love and affections are most whorish, light, and wanton; if Martha seek not one thing, she seeks many things: no one God is the natural man's God. It may be maintained, that an unrenewed man hath not one predominant, but indefinitely, sin is his king; and as many sins, as many kings. Rom. 5:14, 17; Rom. 6:7, 8, 9. 'Tis true, pride, covetousness, or some particular sins may come to the throne by turns, as either complexion, strength of corrupt nature, or times bear sway; for as Satan is not divided against Satan, so not any natural man will be a martyr for a false god, or a predominant lust, in opposition to another known false god, tho' all may oppose the gospel. The Lord complains of a whorish heart, that playeth the harlot with many lovers, Jer. 3:1 and heaven and saving grace stands on an indivisible point, like the number of seven; one added, one removed, varieth the nature: no man is half in heaven, half in hell; almost a christian is no christian. When Adam fell from one God, he fell upon many inventions; not upon one only, Eccles. 7:29. Our wandering is infinite, and hath no home: either God is a thunder, or then he is an angel speaking from heaven.
考虑第四点。基督与灵魂之间的交流，就像这里基督子与父之间的交流一样，对于自然人来说是一种互换，是一种自然的工作，或者是任何自然人能理解的事情；上帝对心灵说话，对他来说是一个神秘的事情。约翰福音 6:52。犹太人彼此说：“这个人怎么能把他的肉给我们吃呢？”根据他们关于肉体进食的教义，这是非常困难的。第二，基督在其他所爱之上的高度，对于自然圣徒来说是一个神秘，因为他们是自然的。对于福音的传道者来说，这是一个奇怪的问题，他们说：“基督比其他所爱的人还有什么？”然而他们这样说，雅歌 5:9。(3.)自然的理解是世界上最淫荡的东西；那里有各种各样的假神。耶利米书 2:29：“犹大啊，你的神与你的城邑的数目相等。”他们用银子制造了铸像，根据自己的理解制造了偶像，何西阿书 13:2。即使在对万物的真理进行探索时，理解也是轻率、仓促和不安的；就像蚕虫一样，它首先制作了许多丝线的作品，然后被束缚和缠绕在自己的肚子里出来的东西中。 头脑纷乱地编织出幻想、梦想、谎言，然后必须花费精力在这些上面，从而造成自己的束缚和枷锁。但在与上帝的事务中，它变得疯狂，放纵自己；在福音知识中，它变得狂躁；当它开始在超自然真理的领域内运动和行动时，它只是笑着嬉戏，直到再次出来（哥林多前书 1:23）。如果传讲的基督是愚昧的，那么希腊人眼中的基督自己必定是个傻瓜，因为他们是世界上最聪明的人（哥林多前书 2:14）。福音不能进入自然人的脑海，只能作为一个概念上的幻想，一个虚构的东西。是的，当最伟大的智者们接近神圣真理的边界，观察神的外在，称之为自然神学，观察主的背后，并思考和观察神在他的作为中时，他们不知道如何看待神（罗马书 1:23）。有些人认为上帝是一只美丽的天堂鸟；不，其他一些伟大的智者说，他是一只四足的野兽；不，另一个人说，他是一种爬行动物；而其中最杰出的人，甚至是他们中的智慧之首，说他是一个可腐败的人，是的，他们所有人都这样认为（希腊文：在他们的思想中变得愚昧）。他们在他们更精细的论述和推理中变得虚荣、模糊、无理，对事物的权衡和摆放也变得毫无意义。创世纪 6:5。人的心灵构造只有邪恶。[希伯来文 Jetzer]创世纪 8:21 表示陶工的器皿。以赛亚书 29:16 你们颠倒是非，将被看作陶工的泥土[希伯来文 Hojjozer]：从根源[希伯来文 Jazer]思考、渴望；像陶工一样用泥土塑造事物。陶工因此得名：[希伯来文 Jozer]撒迦利亚书 11:13；创世纪 2:7；申命记 31:21。我知道他们的想象，或者说是存在于人的心灵、思想和头脑中的陶罐。我们的头脑中有许多虚无的构想，就像陶工的房子里有各种各样的罐子、瓶子和陶器一样。许多风车、许多水罐和泥土构架存在于虚无的心灵中，但它们是邪恶的，从出生起就只有邪恶。但尤其重要的是，人的心灵中有多少宗教的设想和新的模式，有多少不同的神？人们的大脑中有多少关于基督的不同观点？关于基督，马太福音 16:14。有人说他是施洗约翰，有人说他是以利亚，还有人说他是耶利米。 爱和情感是最淫荡、轻浮和放纵的；如果玛莎不追求一件事，她就追求许多事情：没有一个神是自然人的神。可以说，未重生的人没有一个主导的罪，而是无限多的罪是他的国王；有多少罪，就有多少国王。罗马书 5:14,17；罗马书 6:7,8,9。的确，骄傲、贪婪或其他一些特定的罪恶可能会轮流登上王位，取决于体质、腐败本性的力量或时代的支配；因为撒旦不会与撒旦相争，所以任何自然人都不会为一个众所周知的假神或主导的欲望而成为殉道者，尽管所有人都可能反对福音。主抱怨说，心是淫荡的，与许多情人行淫，耶利米书 3:1，天堂和拯救的恩典站在一个不可分割的点上，就像数字七一样；增加一个，减少一个，改变了本质：没有人一半在天堂，一半在地狱；几乎是基督徒不是真正的基督徒。当亚当背离一个神时，他陷入了许多发明之中；不仅仅是一个，传道书 7:29。我们的漂泊是无限的，没有家园：上帝要么是雷霆，要么是从天堂说话的天使。

Consid. 5. Men think the supernatural ways of God a thunder in the air, which is most natural work; the ebbing and flowing of the spirit, either natural joy or melancholy, naturally following the complexion of the body. 'Tis grace that puts a right sense on the works of God, as on the word: we are no less heterodox in mis-interpreting the ways and works of God, than in putting false and unsound senses on his word. Emerods plague the Philistines; they doubt if chance, or if the God of Israel have thus plagued them. Moses works miracles, the magicians work miracles, and the Egyptians doubt whether their false god, or the living God that made the heaven and the earth, hath wrought the miracles. When God and nature both work, natural men, or saints as natural, betake themselves to the nearest god. As sickness comes, the natural man saith, neglect of the body, health, the moon, humours, the air, cold weather did it; but he looks not to God. And the believer, guilty of a breach of the Six command, in neglecting of second causes, and in needless hurting the body, seeth not this; but fathers all upon God, only in a spiritual dispensation, and considereth only dispensation in God, not sin in himself. 2. Mercies grow invisibly, and we see not; we are ready to sleep at mercies offered. When Christ knocks in love, we are in bed: Cant. 5. (3.) Judgments speak in the dark, but we hear not: the Lord fatneth some slaughter-oxen for hell, and death is on some men's faces, even the second death on their person, but they see not. 'To hear the Lord's rod, and who hath appointed it,' is the man of wisdom's part, Mic. 6:9. There is an orthodox wisdom and will, as there is an orthodox faith. Will, as well as the mind, can frame syllogisms; every unrenewed man hath a faith of his own in the bottom of his will. 2 Pet. 3. Some are willingly ignorant; some, Jer. 9 through deceit refuse to know the Lord; whereas lust puts out reason, and takes the chair. Lust hath stout logick against Christ; a fleshly mind vainly puffed up, is a badge of bastard-wit, out-reasoning all the gospel. O but grace is quick-eyed, sharp, and a witty thing, to see God vailed in, under the curtain of flesh; to see Christ and heaven through words, and the gospel with child of so great a salvation!
考虑第 5 点。人们认为上帝的超自然方式就像空中的雷声一样，这是最自然的工作；精神的起伏，要么是自然的喜悦，要么是忧郁，自然地遵循身体的气质。是恩典使我们对上帝的作为有正确的理解，就像对上帝的话语一样：我们在解释上帝的方式和作为时，与在他的话语上放入错误和不健全的意义一样异端。痔疮困扰着非利士人；他们怀疑是偶然还是以色列的上帝这样惩罚了他们。摩西行了奇迹，法师也行了奇迹，埃及人怀疑是他们的假神还是创造了天地的活神行了这些奇迹。当上帝和自然同时运作时，自然人或者说自然的圣徒会求助于最近的神。当疾病来临时，自然人会说是身体的忽视、健康、月亮、体液、空气、寒冷的天气造成的；但他没有寻求上帝。 信徒犯了六诫的罪，忽视了次要原因，无谓地伤害身体，却看不到这一点；只将一切归咎于上帝，在属灵的安排中只考虑上帝的安排，而不考虑自己的罪过。2. 恩典在不可见中增长，我们看不见；我们准备在恩典被提供时入睡。当基督以爱敲门时，我们正在床上：雅歌 5 章（3 节）。审判在黑暗中说话，但我们听不见；主为地狱宰杀了一些牛，死亡在一些人的脸上，甚至第二次死亡降临到他们的身上，但他们看不见。"听见主的杖，以及谁派定了它"，是智慧之人的任务，弥迦书 6:9。正统的信仰和意愿都存在，正如正统的信仰一样。意愿和思想一样，可以构建推理；每个未重生的人在意愿的底部都有自己的信仰。彼得后书 3 章。有些人是故意无知的；有些人，耶利米书 9 章，通过欺骗拒绝认识主；而欲望排除了理性，坐在主席上。欲望对基督有强烈的逻辑；肉体的思想虚荣自大，是伪装智慧的标志，超越了福音的一切推理。 哦，但恩典是敏锐、锋利和机智的东西，能看到上帝隐藏在肉体的帷幕下；能透过言辞看到基督和天堂，以及福音中蕴含的如此伟大的救赎！

Consid. 6. What wonder that there be divisions about Christ. Some will have the Lord speaking from heaven, a thunder; others an angel. Christ is the most disputable thing in the world, Mat. 16:13, 14 there be five religions, and sundry opinions touching Christ; the Scribes and Pharisees had many sundry opinions, and one of them is the right way only, ten false. John 7:40. Many say Christ is a prophet. Verse 41. Others said this is the Christ; others no, shall Christ come out of Galilee, and there was a division among them. Luke 2:34. Christ is for a sign that shall be spoken against. And amongst Christ's sufferings this is one, Heb. 12:3. He sustained [Gr. antilogian] contradiction of sinners. Mat. 24. Many false Christ shall arise. There is but one heaven, and one way to heaven; and there is but one hell: but there be thousands of ways to hell: from one point to another, you can draw but one straight line; but you may draw ten thousand crooked, and circular lines. The truth is one, and very narrow, the lie is broad and very fertile and broody, error is infinite. 'Tis a blessed thing to find wisdom to hit upon Christ, and adhere to him; there be some dicers and cozeners, Ephes. 4:14 that lie in wait to deceive the simple; and they cast the dice for heaven, and can cast you up any thing on the dice, either one, or seven. Do you then resign yourselves in this wood of false religions that now is, to Christ to be led to heaven. Many now teach, there be some few fundamentals; believe them, and live well, and you are saved. And many false teachers, that turn the gospel upside-down, say it is the same gospel, though the head be where the feet should be; and for errors, we wrong the truth, so long as we hold nothing against fundamentals: should a man remove the roof of your house, cut down the timber of it, and pick out all the fair stones in the wall, and say, friend, I wrong not your house, see the foundation-stones are safe, and the four corner-stones are sure; in the mean time, the house can fence off neither wind nor rain; would not this man both mock you and wrong you? He that keeps the foundation Christ, shall be saved, though he build on it hay and stubble, 1 Cor. 3. 'Tis true. But it was never the intent of the Holy Ghost, that a man believing some few fundamentals, though he hold, and spread lies and false doctrines, is in no hazard of damnation; or that he hath liberty of conscience, to add to the foundation hay, and stubble, and untempered mortar, and daub dirt upon the foundation Christ, and not sin; the place speaks no such thing; but of this elsewhere.
考虑到 6.关于基督产生分歧，这并不奇怪。有些人认为主是从天上说话的雷声，有些人认为是天使。基督是世界上最有争议的事物，马太福音 16:13,14，有五种宗教和多种关于基督的观点；文士和法利赛人有许多不同的看法，只有一种是正确的，另外十种是错误的。约翰福音 7:40。许多人说基督是先知，第 41 节。其他人说这就是基督；还有人说，基督是不是出自迦百农？于是众人起了分争。路加福音 2:34。基督是被称为受到反对的记号。并且基督受苦时的一件事就是希伯来书 12:3 所说的，他忍受了罪人的反对。马太福音 24。将有许多假基督兴起。天上只有一个，通往天上的道路也只有一个；地狱也只有一个，但通往地狱的路却有成千上万；一点到另一点只能画出一条直线，但你可以画出成千上万条弯曲和圆圈的线。真理是唯一的，而且非常狭窄；谎言却是广泛而丰饶，错误是无穷无尽的。能够发现智慧找到基督并坚定跟随他是一件幸福的事；有些人是赌徒和欺骗者，以弗所书 4:14 那些埋伏欺骗纯朴人的人；他们为了天堂而掷骰子，可以掷出任何数字，无论是一还是七。那么，你们是否愿意在这个现在存在的虚假宗教的森林中，将自己交给基督，被引领到天堂？现在有许多人教导说，只有一些基本原则；相信它们，过好生活，你就得救了。还有许多颠倒福音的假教师，说这是同样的福音，尽管头在脚应该在的地方；对于错误，只要我们不违背基本原则，我们就没有伤害真理。如果有人拆掉你房子的屋顶，砍掉木材，拿走墙上所有漂亮的石头，然后说，朋友，我没有伤害你的房子，看，地基石是安全的，四个角石也是牢固的；与此同时，房子既不能挡风也不能挡雨；这个人不是在嘲笑你，就是在伤害你吗？那些坚守基督的基石的人，即使在其上建造干草和碎秸，也会得救，哥林多前书 3 章是真的。 但圣灵从未有意让一个人相信一些基本原则，即使他持有并传播谎言和错误教义，也不会有灭亡的危险；或者他有良心自由，可以在基础上添加干草、碎石和未经调和的砂浆，并在基督的基础上涂抹污垢而不犯罪；这段经文并没有说这样的话；但其他地方有提到这个。

Others said, it was an angel
其他人说，那是一个天使

These come nearer to the truth; for they conceive there is more in his voice, than a work of nature, such as a thunder is; they think an angel spoke to Christ; and they are convinced, that Christ keeps correspondence with heaven and angels.
这些更接近真相；因为他们认为他的声音中有更多的东西，不仅仅是自然界的产物，比如雷声；他们认为有一个天使对基督说话；他们确信基督与天堂和天使保持联系。

Angels have been, and are in high estimation among men always; and there is reason for it.
天使一直以来在人们心中受到高度评价，这是有原因的。

1. There is more of heaven in angels, and more of God, than in any of their fellow-creatures. Sinful men have been stricken with fear at the fight of them; they are persons of a more excellent country than the earth. John the apostle did overvalue an angel, Revel. 19; Revel. 21. And fell down to worship him.
天使中有更多的天堂，更多的上帝，比他们的同类生物更多。罪恶的人在看到他们时感到恐惧；他们是比地球更美好的国家的居民。使徒约翰过分看重了一个天使，启示录 19 章，启示录 21 章。并且跪下来崇拜他。

2. Angels elect and chosen, never lost their birthright of creation, as men and devils have done; they were created as the lilies and roses, which, no doubt, had more sweetness of beauty and smell, before the sin of man made them vanity-sick, Rom. 8:20 but they have kept their robes of innocency, their cloth of gold, above 5000 years, without one spark of dirt, or change of colour, for they never sinned; innocency and freedom from sin, hath much of God. Adam (as many think) kept not his garments clean one day courtiers of heaven and saints should walk like angels, and keep good quarters with Christ. Grace is a pure, clean, innocent thing; teacheth saints to deny ungodliness; and so much the more have angels of God, that they are among devils and sinful men, and yet by grace are kept from falling; the more grace the more innocency. Grace as pardoning hath its result from sin, but is most contrary to sin. Grace payeth debt for sin, but taketh not on new arrears; 'tis abused grace that doth so.
天使被选中和选择，从未失去他们作为创造物的权利，就像人类和魔鬼所做的那样；他们被创造成百合和玫瑰，毫无疑问，在人类的罪恶使它们变得虚无病态之前，它们更美丽和芬芳。但是他们保持了他们的无辜之衣，他们的金衣已经保持了 5000 多年，没有一丝污垢或颜色的改变，因为他们从未犯罪；无辜和远离罪恶，有很多上帝的特质。亚当（许多人认为）连一天都没有保持他的衣服干净，天堂的朝臣和圣徒应该像天使一样行走，并与基督保持良好的关系。恩典是一种纯净、洁净、无辜的东西；教导圣徒否认不敬虔；上帝的天使拥有更多的恩典，因为他们身处于魔鬼和罪人之间，但凭借恩典被保护免于堕落；恩典越多，无辜越多。恩典作为宽恕是对罪的结果，但与罪最为相反。恩典偿还了罪的债务，但不会再增加新的欠款；滥用恩典才会如此。

1. But these, thus convinced that the Lord's voice is more than a thunder, go no further; they say here, Others said, it was an angel.
但是，这些人确信主的声音不仅仅是雷声，他们不再前进；他们说，有人说是天使。

Hence, touching conviction,
因此，深深的信念

Pos. 1. Conviction of conscience may be strong, and yet at a stand. Never man spake like this man, say the Jews, yet they hate him. John 7:28. Jesus cried in the temple, as he taught, saying, Ye both know me, and ye know whence I am; I am not come of myself, but he that sent me is true, whom ye know not. Verse 29. But I know him. Then they knew Christ for conviction, and they knew him not; for, They crucified the Lord of glory; and if they had known him under the supernatural notion of the Lord of glory, they would not have crucified him, 1 Cor. 2:8. Felix trembles, and is convinced, but imprisons Paul. The devils believe there is a God, and tremble, Jam. 2. But light is made a captive, and made a prisoner, Rom. 1:18. 'Tis a most troublesome prisoner, it holds the conqueror waking, and yet he cannot be avenged on it.
良心的信念可以很强烈，但有时无法得出结论。犹太人说：“从来没有人像这个人说话”，但他们却憎恶他。约翰福音 7:28。耶稣在教堂里呼喊，说：“你们既然认识我，也知道我从哪里来；我不是凭着自己来的，而是那差我来的是真的，你们却不认识他。” 29 节。“但我认识他。”他们认识了基督的信念，但并不认识他本人，就像他们“钉死了荣耀的主”，要是他们从超自然的角度认识荣耀的主，就不会杀害他。哥林多前书 2:8。腓力斯害怕而感到信服，但仍然把保罗囚禁起来。魔鬼们相信有神，也会发抖，雅各书 2。但光却成了囚犯，成了俘虏，罗马书 1:18。“它是最麻烦的囚犯，它让征服者保持警觉，但他却不能对它复仇。”

Pos. 2. Conviction, turned to malice, becomes a devil; the Pharisees convinced, go on against heaven, and the operation of the Holy Ghost. And the Jews saw the face of Stephen, as it had been the face of an angel, Acts 6:15. Yet, Acts 7:57, 58. they run on him, and stone him to death.
位置 2。信念转变为恶意，变成了魔鬼；法利赛人确信无疑，继续反对天堂和圣灵的工作。犹太人看见司提反的面貌，如同天使的面貌，使徒行传 6:15。然而，在使徒行传 7:57、58 中，他们追赶他，用石头砸死了他。

Pos 3. Conviction maketh more judicial hardning than any sin; it revengeth itself upon heaven; hell near heaven is a double hell John 12:37, 38. Though he had done so many miracles before them, yet they believed not. A reason is, verse 40. He hath blinded their eyes, and hardened their heart.
第三点。坚定的信念比任何罪恶都更加使人变得顽固；它会对天堂进行报复；地狱靠近天堂就是双倍的地狱（约翰福音 12:37, 38）。尽管他在他们面前行了那么多的奇迹，他们仍然不相信。原因在于第 40 节。他使他们的眼睛变瞎，心变硬。

Pos 4. Omnipotency of grace can only convince the will. Preachers may convince the mind, and remove mind-heresy; but Christ only can give ears to love, fear, sorrow, and remove will heresy, John 6:45. There be reasonings and logick in the will, stronger than these in the mind: the will hath reason why it will not be taken with Christ, John 5:40 and a law, Rom. 7:23 of sin, why it is sweet to perish, and death is to be chosen.
恩典的全能只能说服意愿。传道人可以说服思想，消除思想的异端；但只有基督能使爱、敬畏、悲伤听从，消除意愿的异端，约翰福音 6:45。意愿中有比思想更强大的推理和逻辑：意愿有理由不接受基督，约翰福音 5:40，并有罪的律法，罗马书 7:23，使得堕落甜美，选择死亡。

Pos. 5. It is the right conviction of the Spirit, to be convinced, 1. Of unbelief: 2. Of the excellency of Jesus Christ, that I must have Christ, cost me what it will; say it were all that the rich merchant hath, Mat. 13:45, 46. There is a white and red in his face, hath convinced the man's love, and hath bound his affection, hand and foot; that he takes pains on despised duties, that lie under the very drop of the shame of the cross, Acts 5:4.
第五条。这是圣灵正确的信念：要确信： 1. 不信的事实； 2. 要确信耶稣基督的卓越，我必须得到基督，无论付出什么代价；即使是像丰富商人拥有的珍珠，《马太福音》13:45、46。他脸上显露的红白之色，已经说服了男人的爱，已经把他的感情捆绑得严严实实；他在被人鄙视的职责上辛苦努力，甚至在十字架的羞辱之下，像“使徒行传”5:4 所写的那样。

Pos. 6. To be willing to do a duty that hath shame written on it, as to be scourged for Christ, as the apostles were; and for an honourable Lord of council as Joseph of Arimathea was, to petition to have the body of a crucified man to bury, it being a duty near of blood to the cross; both apparent loss, and present shame, is a strong demonstration, that the whole man, not the mind only, but the will and affections, are convinced. Some duties grow among thorns, as to 'be killed all the day long, and to take patiently the spoiling of our goods, for Christ.' Some duties grow among roses, and are honourable and glorious duties, as to kill and subdue, in a lawful war, the enemies of God. The former are no sign of wrath, nor the latter of being duly convinced of the excellency of Christ, except in so far as we use them, through the grace of Christ, as becometh saints, or abuse them; but it is more like Christ to suffer for him, than to do for him.
第 6 点。愿意履行一项带有耻辱的职责，如为基督而受鞭打，如使徒们一样；愿意为一位尊贵的议会主人，如亚利马太的约瑟夫一样，请求收埋一具被钉死的人的尸体，这是一项与十字架紧密相关的职责；明显的损失和当前的羞辱，是一个强有力的证明，整个人，不仅仅是思想，而是意志和情感，都被说服了。有些职责在荆棘中生长，如“终日被杀，忍受财物被抢夺，为基督而忍耐。”有些职责在玫瑰中生长，是光荣而崇高的职责，如在合法的战争中杀死和征服上帝的敌人。前者不是愤怒的迹象，后者也不是对基督的卓越性被充分认识的迹象，除非我们通过基督的恩典，像圣徒一样使用它们，或者滥用它们；但为基督而受苦，比为他而行更像基督。

Pos. 7. God will have some half gate to heaven, tho' they should die by the way; some are more, some less convinced; the more conviction, if not received, the more damnation. The gospel is not such a messenger as the raven, that returneth not again: Isa. 55:11. My word that goeth forth out of my mouth, it shall not return to me void, it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. The gospel, and opportunity of reformation, falleth not in the sea-bottom, when a nation receives it not, but it returns to God to speak tidings; we will not give an account of the gospel, but the gospel gives an account of us. 2. Even when the ordinances are rejected, they prosper, Isa. 55:11 to harden men; they are seed sown, and rain fallen on the earth; they yield a crop of glory to God, even a sweet savour to God, in these that perish, as in those that are saved; 2 Cor. 2:15, 16. The lake of fire and brimstone, as a just punishment of a despised gospel, smells like roses to God.
第七点。即使他们在路上死去，上帝仍会给他们通往天堂的半扇大门；有些人更加坚信，有些人则较少。如果越是坚信而不接受，就越是会受到谴责。福音不像乌鸦那样不再返回的使者：以赛亚书 55:11。我口所出的话不会徒然返回，必要成就我所喜悦的，在我所命定的事上必然亨通。福音和改革的机会并不会沉入海底，当一个国家不接受时，它会回到上帝那里传达消息；我们不会对福音负责，而是福音对我们负责。即使仪式被拒绝，它们也会亨通，以赛亚书 55:11 会使人变得更加顽固；它们是撒下的种子，降下的雨水；它们给上帝带来了荣耀的收获，甚至在那些灭亡的人中也是上帝的馨香；哥林多后书 2:15, 16。火与硫磺的湖作为对被蔑视的福音的公正惩罚，对上帝来说却闻起来像玫瑰花。

30. Jesus answered and said, This voice came not because of me, but for your sake.
耶稣回答说，这声音不是为了我，而是为了你们的缘故。

31. Now is the judgment of this world, now shall the prince of this world be judged.
现在就是这世界的审判时候，现在这世界的王要被审判了。

Now followeth the other effect of Christ's prayer, toward the world.
现在，我们来看看基督的祈祷对世界的另一个影响。

1. In general. The prayer is answered (saith Christ) not so much for my cause, to comfort me, (for he might otherwise be comforted) as for you, that ye may believe in me, hearing this testimony from heaven. 2. In particular: he sets down the fruit of his death, 1. On the unbelieving world; they shall be judged and condemned. 2. On the spiritual enemies, and by a Synecdoche, the head of them; Satan, the god of this world, shall be cast out, and sin, and death, and hell with him. 3. The prime fruit of all, v. 32. When I am crucified, by my Spirit of grace, the fruit of the merit of my death, I will draw all men to me.
1. 一般来说，祷告得到了回应（基督说），并非仅为了让我得到安慰，（因为他本来可以得到安慰），而是为了你们，好让你们通过这从天上而来的见证相信我。2. 具体来说：他阐明了他的死的果实；1. 对于不信的世界，他们将被审判和定罪。2. 对于属灵的敌人，以及通过一种借代技巧，他们的首领；撒但，这个世界的神，将被赶出去，罪和死亡以及地狱也将随之而来。3. 这一切的首要果实，在 32 节得到表现。当我被钉十字架，通过我的恩典之灵，通过我死的价值所结的果实，我将吸引所有人到我这里来。

This voice came not because of me
这个声音不是因为我而来

Christ's well and woe, his joy, his sorrow, is relative, and for sinners. Christ, as Christ, is a very public person, and a giving-out Mediator. And it addeth much to the excellency of things, that they are public, and made out to many: as the sun, the stars, the rain, the seas, the earth, that are for many, are so much the more excellent: it is a broader and a larger goodness, that is public. Heaven is an excellent thing, because public, to receive so many crowned kings, and citizens, that are redeemed from the earth. The gospel is a public good for all sinners: eternity is not a particular duration, as time is, that hath a poor point to begin with, and end at; but the public good of angels and glorified spirits. Time indeed is a public thing; but because 'tis the heritage of perishing things, it is not public in comparison of eternity. And Christ, because a public spirit, for the whole family of elect angels and saints in heaven and earth, is a matchless excellent One. And 'tis observable, that there is nothing in heaven, that is the seat and element of happiness, and the only garden and paradise of the saints' felicity, but it is public and common to all: the inhabitants, the glorified saints and angels, all see the face of him that sitteth on the throne, (of degrees of fruition, I speak not;) they all drink of the water of life; all have access to eat of the apples of the tree of life, there is no forbidden fruit in heaven; all have the blessing of the immediate presence of the Lamb, and there is neither need of sun, or moon, or light of a candle to any; all equally enjoy eternity, there is one lease and term-day to the lowest inhabitant of glory, and that is eternity; there is common to them all one city, the streets whereof are transparent gold; that the poorest inhabitants of a town, walk on a street of gold of Ophir, is a great praise to the city: it is common to them all, that they shall never sigh, never be sad, never sicken, never be old, never die; and eternal life is common to them all; and then all feel the smell of the fairest rose that angels or men can think on, the flower, the only delight, the glory, the joy of heaven, the Lord Jesus; all walk in white, and can sin no more. Then, a public spirit, who is for many, is the excellentest spirit. Men of private spirits, who carry a reciprocation of designs only to themselves, and die and live with their own private interests, are bad men. When ourself is the circle, both centre and circumference, we are so much like the devil, who is his own god, adores himself, and would have God to adore him, Mat. 4:9. Now, Christ is the most public, relative, and communicative Spirit and Lord that is. 1. All Christ's offices are for others than himself; he is not a Mediator of one: a Redeemer is for captives, a Saviour for sinners, a Priest for offenders and trespassers, a Prophet for the simple and ignorant, a King to vindicate from servitude all that are in bondage; the Physician for the sick; and this speaks for you, sinners. 2. Why did he empty himself, Luke 19:10; 1 Tim. 1:15 and come into the world? For sinners. 3. Why was he a fitted sacrifice to die? John 17:19. For their sake also sanctify I myself, that they also may be sanctified by the truth. 4. His dying was a public and relative good, John 10:10 For his sheep. For, John 15:13 his friends. For, Rom. 5:10 his enemies. For his wife, to present a bride without spot or wrinkle to God, Eph. 5:25, 26. 5. And he rose again for us, even for our justification, Rom. 4:25. 6. And whose cause doth Christ advocate in heaven now? Ours. For us, if we sin, 1 John. 2:1 he interceeds for us, Heb. 7:25. That we may have boldness to enter into the holy of holiest, Heb. 10:19. 7. Christ hath so public an heart, that he longs to return again, and to see us, John 14:3. I will come again, and receive you to myself. A surely is a very relative person, and for another: the head is for all the members, the meanest and lowest; and it is not enough to him to rent the heaven, and dig a hole in the skies once, when he was incarnate, but he makes a second journey, in coming down to rent the heaven, and fetch his bride up to himself. They are hence rebuked, that so improve Christ, as if he were a jewel locked up in a cabinet in heaven, to be touched and made use of by none: Oh, I am a sinner, I am a wretched captive, what have I then to do with so precious a Lord, as Christ? But, I pray, (1.) Wherefore is Christ a Saviour? is he not for sinners? Wherefore a Redeemer? Is it that he should lie by God, as useless? Was he not a Redeemer for captives? (2.) What if all the world should say so? Christ should be a Saviour, and save none; a Redeemer, and ransom none at all; for all are sinners, all are captives. Christ's very office begets an interest in the sick to the physician: claim thine interest, O sick sinner.
基督的福祉和悲伤，他的喜乐和忧伤，是相对的，是为了罪人。基督作为基督，是一个非常公众的人，也是一个给予的调解者。事物的卓越之处在于它们是公共的，向许多人展示出来：太阳、星星、雨水、海洋、大地都是为众多人而存在，所以更加卓越：公共的善良更加广泛和宽大。天堂是一件卓越的事物，因为它是公共的，接纳了那么多从地球上得救的加冕的国王和公民。福音是为所有罪人而存在的公共善良：永恒不是一个特定的持续时间，就像时间一样，有一个可怜的起点和终点；而是天使和得荣耀的灵魂的公共善良。时间确实是一件公共的事物；但因为它是逝去事物的遗产，与永恒相比，它并不是公共的。而基督，因为他是一个公共的灵魂，为天堂和地球上选民的整个家庭而存在，是一个无与伦比的卓越者。而且可以观察到，天堂中没有任何东西是幸福的座位和元素，也是圣徒福祉的唯一花园和乐园，但它是公共的，共同的：居民、荣耀的圣徒和天使，都看见坐在宝座上的他的面容（我不谈享受的程度）；他们都喝生命的水；都可以进食生命树上的苹果，天堂中没有禁果；他们都享受羔羊的亲近祝福，不需要太阳、月亮或蜡烛的光；他们都平等地享受永恒，最低层的荣耀居民也有一个租约和期限，那就是永恒；他们共同拥有一个城市，其街道是透明的黄金；一个城镇中最贫穷的居民走在俄斐尔的黄金街上，这是对城市的极大赞美：他们共同拥有永远不会叹息、永远不会悲伤、永远不会生病、永远不会变老、永远不会死亡；永生对他们所有人都是共同的；然后他们都能感受到天使或人类所能想象到的最美丽的玫瑰的香气，这朵花是天堂的唯一乐趣、荣耀和喜悦，是主耶稣；所有人都穿着白衣，再也不会犯罪。然后，一个公共的精神，是最优秀的精神。那些私心的人，只为自己谋划，生活和死亡都与自己的私利相关，是坏人。当我们自己成为圆圈的中心和周长时，我们就像魔鬼一样，他是自己的上帝，崇拜自己，并希望上帝崇拜他，马太福音 4:9。现在，基督是最公共、相关和交流的灵和主。1.基督的一切职责都是为别人而不是自己；他不是一个人的调解者：救赎者是为俘虏，救主是为罪人，祭司是为犯罪者和犯规者，先知是为愚昧和无知者，国王是为解救所有被奴役的人；医生是为病人；这为你们说话，罪人。2.他为什么要自己虚空，路加福音 19:10；提摩太前书 1:15 并来到世界上？为了罪人。3.他为什么成为一个合适的牺牲品去死？约翰福音 17:19。为了他们的缘故，我也使自己成为圣洁，使他们也因真理而成为圣洁。4.他的死是一个公共和相关的善事，约翰福音 10:10 为了他的羊。为了，约翰福音 15:13 他的朋友。为了，罗马书 5:10 他的敌人。为了他的妻子，将一位没有污点或皱纹的新娘呈现给上帝，以弗所书 5:25, 26。5. 他为我们复活，为了我们的称义，罗马书 4:25。6. 如今基督在天上为谁辩护？我们的。如果我们犯罪，他为我们代求，希伯来书 7:25。为了让我们可以放胆进入至圣所，希伯来书 10:19。7. 基督有如此公开的心，他渴望再次回来，见到我们，约翰福音 14:3。我要再来，接你们到我那里。他确实是一个非常亲近的人，为了别人：头是为了所有的肢体，包括最卑微的和最低贱的；对他来说，仅仅在他成为肉身时撕裂天堂、在天空中挖个洞是不够的，他还要进行第二次旅程，降临到地上撕裂天堂，将他的新娘带到自己身边。那些如此利用基督的人受到了指责，仿佛他是一个被锁在天堂柜子里的珍宝，不能被任何人触摸和使用：哦，我是一个罪人，我是一个可怜的俘虏，我与如此宝贵的基督有什么关系呢？但是，请问，（1.）基督为什么是救主？难道不是为了罪人吗？为什么是救赎主？ 他难道不应该像无用的人一样撒谎吗？他不是为俘虏们而来的救赎者吗？（2.）如果全世界都这么说呢？基督应该是一个救主，却不救任何人；一个救赎者，却不赎回任何人；因为所有人都是罪人，都是俘虏。基督的职责本身就使得病人对医生产生了兴趣：主张你的权益吧，哦，病态的罪人。

Now, this voice was unknown to those that heard it, and yet it was for men that understood it not: Christ acteth for us, when we are sleeping. The people of God were to be seventy years in Babylon, and were going on in their obstinacy; yet then God saith, Jer. 29:11. I know the thoughts I think toward you, (you know them not; I love you, but ye know not) even thoughts of peace, and not of evil, to give you an expected end. Many glorious mercies are transacted in God's mind, without our knowledge: ere the corner-stone of the earth was laid, he had made sure work of our election to glory, Eph. 1:4; Rom. 9:11. (2.) The everlasting covenant between the Father and the Son, that blessed bargain of free-redemption in Christ, was closed from eternity, Jer. 32:39, 40. To do us good, when we are far off, and know no such thing, is a great and free expression of love. (3.) We should be narrow vessels, not able to contain our joy, without breaking, if we understood what an house not made with hands were prepared for us in the heavens; but our life is hid with Christ in God, it appears not now what we are. You never saw the bride, the Lamb's wife, broidered with heaven, free-grace, and riches of glory. Every saint is a mystery to another saint, and that is the cause that love to one another is so cold: every saint is a riddle, and a secret to himself. It was a privileged sight, even a privilege of the higher house, and of the peers of heaven, that John saw, Rev. 21:10. And he carried me away in the Spirit to a great and high mountain, and shewed me the great city, the holy Jerusalem, descending out of heaven from God, v. 11. Having the glory of God: and the light was like a stone most precious, even like a jasper-stone, clear as crystal. Here is a King's daughter, a beautiful princess, in the gold of heaven's glory, arrayed with Christ. Who seeth this while we are here? Every one seeth not such a sight of glory.
现在，这个声音对于听到它的人来说是未知的，然而它是为那些不理解它的人而存在的：当我们睡觉时，基督为我们行动。神的子民在巴比伦要度过七十年，并且他们在固执地继续前进；然而神在耶利米书 29:11 中说：“我知道我对你们的意念，（你们不知道；我爱你们，但你们不知道）是平安的意念，不是祸患的意念，要使你们有盼望的结局。”许多荣耀的恩典在神的心中进行，而我们并不知道：在地的根基石被奠定之前，他已经确保了我们被选为荣耀的工作，以弗所书 1:4；罗马书 9:11。（2）父与子之间的永恒约定，基督中自由救赎的祝福交易，从永远开始，耶利米书 32:39,40。在我们远离并且不知道这样的事情时，为了使我们得益处，这是爱的伟大而自由的表达。（3）如果我们明白在天上为我们预备了一座非人手所造的房子，我们将成为狭窄的容器，无法容纳我们的喜悦，但我们的生命与基督同藏在神里面，现在还不显明我们是什么样子。 你从未见过新娘，羔羊的妻子，穿着天堂的刺绣，自由的恩典和荣耀的财富。每个圣徒对另一个圣徒都是一个谜，这就是彼此之间的爱如此冷淡的原因：每个圣徒对自己也是一个谜和秘密。约翰在启示录 21:10 中看到了一个特权的景象，甚至是天堂的高级议会和贵族的特权。他用灵带我到了一座巨大而高耸的山上，向我展示了从上帝那里降下来的伟大城市，圣洁的耶路撒冷，第 11 节。有上帝的荣耀：光亮像一块最宝贵的石头，像水晶一样清澈。这里有一个国王的女儿，一个美丽的公主，在天堂的荣耀中穿着基督的装饰。我们在这里看到了这个吗？并非每个人都能看到如此辉煌的景象。

Use 1. If there be such an active application on God's part, that Christ is fitted and dressed for sinners, there should be a passive application on our part: O what an incongruity and unsuitableness between Christ and us! He is a Saviour for sinners, we are not sinners for a Saviour: he is open and forward to give, we narrow and drawing to receive. A physician, that thrusteth his art and compassion to cure, is unfitting for a sick one, froward and unwilling to be cured. We should be for Christ, as for our only perfecting end; but it is not so. Oh, men are for their own gain from their quarter, Isa. 56:10. Their eyes and hearts are not but for covetousness, Jer. 22:17. For the glory of their own name, Dan. 4:30. For the continuance of their houses to many generations, Psal. 49:11. For the flesh, to fulfil the lusts thereof, Rom. 13:14.
如果上帝在行动中如此积极地使基督适合和装扮给罪人，那么我们也应该 passively 应用：哦，基督和我们之间是多么的不协调和不适合！他是罪人的救主，我们不是救主的罪人：他愿意给予，我们狭隘而渴望接受。一个医生，他推动他的技艺和同情来治愈，对于一个病人来说是不合适的，他是倔强和不愿意被治愈的。我们应该把基督视为我们唯一的完美目标；但事实并非如此。哦，人们只为自己的利益而努力，以赢得他们的地位（以赛亚书 56:10）。他们的眼睛和心灵只为贪婪（耶利米书 22:17）。为了他们自己的名声（但以理书 4:30）。为了他们家族的延续到多个世代（诗篇 49:11）。为了肉体，以满足其欲望（罗马书 13:14）。

Use 2. If Christ be for the saints, then all other things are for them; all things are theirs; death is a waterman to carry them to the other side of time; the earth the saints inns; the creatures their servants; as sun, moon, stars, are candles in the house for them: providence for them, as the hedge of thorns, is to fence the wheat, the flowers, the roses, not the thistles; and all because Christ is their Saviour. v. 31. Now is the judgment of this world, now shall the prince of this world be cast out.
如果基督是为圣徒而存在的，那么其他一切都是为他们而存在的；一切都属于他们；死亡是一个船夫，将他们带到时间的另一边；地球是圣徒的客栈；万物都是他们的仆人；太阳、月亮、星星是为他们家中的蜡烛；上帝的安排是为他们而设，如荆棘篱笆保护麦子、花朵和玫瑰，而不是蒺藜；这一切都是因为基督是他们的救主。31 节：现在这世界受审判，这世界的王要被赶出去。

Two enemies are here judged, the world and Satan.
这里判断了两个敌人，世界和撒旦。

As touching the former enemy; we are to consider the time, Now: 2. The enemy, the world: 3. The restrictive pronoun, This world: 4. That which Christ acteth, He judgeth the world. But what is meant by the judgment of the world? Some understand, that now, by Christ's death, is the right constitution of the world, as if the world were put in a right frame, and delivered from vanity, and restored to its perfection by Jesus Christ's death. Others think, by the world, is meant the sin of the world, or the sinning world; in that Christ condemned sin, in the flesh, by his death But by the world is meant the reprobate, and wicked world, that are here ranked with Satan, for Christ in his death gives out a doom and sentence on the unbelieving world; because they receive not him; as John 3:19. This is the [Gr. Krisis] judgment of the world, that light is come into the world, and men loveth darkness, &c.
至于前敌；我们要考虑时间，现在：2. 敌人，世界：3. 限定代词，这个世界：4. 基督所行的，他审判世界。但是“审判世界”是什么意思？有些人理解为，现在，基督的死使世界得到了正确的构建，好像世界被放在了正确的框架中，并且通过耶稣基督的死亡摆脱了虚无，并恢复了完美。其他人认为，世界指的是世界的罪恶，或者是犯罪的世界；因为基督通过他的死在肉体中定罪了罪恶。但是，世界指的是被弃绝和邪恶的世界，他们在这里与撒旦并列，因为基督在他的死亡中对不信的世界宣布了审判和判决；因为他们不接受他；正如约翰福音 3:19 所说。这就是世界的审判，光来到了世界，人们却爱黑暗，等等。

Now, for the first of these: we see that hope helps the weak; before Christ yoke with devils, hell, and death, he seeth and believeth the victory: it was now a dark and a sad providence with Christ in his soul-trouble; but hope lying on the cold clay, prophesieth good; hope among the worms breathes life and resurrection, Psal. 16:10. 'Thou wilt not leave my soul in the grave.'—v. 11. 'Thou wilt shew me the path of life.' Psal. 118:17. 'I shall not die, but live, and declare the works of the Lord.' He was at this time, in regard of danger, almost in death's cold bosom. Saw you never hope laugh out from under dead bones in a bed? Boily, rotten, and half-dead Job, chap. 19:26. 'I know that my Redeemer liveth, and that he shall stand at the latter day on the earth: v. 26. And tho' after my skin, worms destroy this body, yet in my flesh I shall see God.' And 2 Cor. 5:1. Hope doth both die, and at the same time prophecy heaven and life: 'We know, if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heaven.' Would any man say, Paul, how know ye that? The answer is, faith holdeth the candle to hope, and hope seeth the sun in the firmament at midnight. 'We know, if this house be destroyed, we have a better one.'
现在，对于第一个问题：我们看到希望帮助了软弱的人；在基督与魔鬼、地狱和死亡结合之前，他看到并相信了胜利：对于基督在他的灵魂困扰中，这是一个黑暗而悲伤的命运；但希望躺在冰冷的泥土上，预言着美好的未来；希望在蠕动的虫子中呼吸着生命和复活，诗篇 16:10：“因为你必不将我的灵魂撇在阴间。”-第 11 节：“你必将生命的道路指示我。”诗篇 118:17：“我必不至于死，仍要活着，传扬耶和华的作为。”在危险面前，他几乎置身于死亡的怀抱。你从未见过希望从死骨下的床上笑出来吗？约伯，身体腐烂，半死不活，约伯记 19:26：“我知道我的救赎主活着，末了必站立在地上。”第 26 节：“我这皮肉灭绝之后，我必在肉体之外得见神。”哥林多后书 5:1：“我们原知道，我们这地上的帐棚若拆毁了，必得神所造，不是人手所造，在天上永存的房屋。”有人会说，保罗，你怎么知道呢？ 答案是，信仰点燃希望的蜡烛，希望在午夜时分看到天空中的太阳。我们知道，如果这座房子被摧毁，我们会有一个更好的。'

2. Hope is one of the good spies, that comes with good tidings, be not dismayed, God will give us the good land. When they were plucking the hair off Christ's face, and nipping his cheeks, hope speaks thus to him, and to all standers by, Isa. 50:7. For the Lord God will help me, therefore I shall not be confounded: Therefore have I set my face as flint, and I know that I shall not be ashamed. It is a long cable, and a sure anchor, Heb. 6:19. 'Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that which is within the vail.' Hope is sea-proof, and hell-proof, and Christ is anchor-fast in all storms: Christ in you the hope of glory, Col. 1:27.
希望是一个好的间谍，带来好消息，不要沮丧，上帝会给我们美好的土地。当他们拔掉基督脸上的头发，掐他的脸颊时，希望对他和所有旁观者这样说，以赛亚书 50:7。因为主耶和华必帮助我，所以我必不蒙羞；我必使我的脸像坚石，我也知道我必不至蒙羞。这是一根长缆绳，一个可靠的锚，希伯来书 6:19。“我们有这指望，如同灵魂的锚，又坚固又稳当，且通入幔内。”希望是经得起海洋和地狱的考验，而基督在所有风暴中都是牢固的锚：基督在你们里面，是荣耀的盼望，歌罗西书 1:27。

3. A praying grace is such a prophesying grace, as both asketh when he prayeth, Father, glorify thy name, and taketh an answer; so doth Christ here take an answer. 'Now is the judgment of this world, now shall 'the prince of this world be cast out.' He was not yet cast out; but hope in Christ, with one breath, prayeth, Father, save me from this hour; and answereth, I shall be saved: the world, and the prince enemy, shall be cast out. It is a won battle, all shall be well. Faith and hope laugh and triumph for to-morrow, Psal. 6. Rebuke me not, Lord, in thine anger, v. 4. Return, O Lord, deliver my soul; v. 8. He takes an answer, For the Lord hath heard the voice of my weeping: v. 9. The Lord hath heard my supplication. Psal. 35. He prays, that the angel of the Lord would chase his enemies; and he answers himself in antedated praises, v. 9. And my soul shall be joyful in the Lord. v. 10. All my bones shall say, Lord, who is like unto thee? &c. He makes a bargain afore-hand; hope layeth a debt of praises upon every bone and joint of his body. Psal. 42. Banished, forgotten, and withered David, complains to God, and in hope takes an answer, v. 8. Yet the Lord will command his loving kindness in the daytime. We have need of this now, when Scotland is so low. They cannot fall that are on the dust, and more thousands under the dust, with the pestilence, and the sword, and the heart-break of forsaking and cruel friends, that not only have proved broken cisterns to us in our thirst, but have rejoiced, as Edom did, at our fall, than ever stories at one time, in ancient records, can speak; and God grant, friends turn not as cruel enemies as ever the idolatrous and bloody Irish have been. 'Yet there is hope in Israel concerning this thing.' The Lord must arise, and pity the dust of Zion: our bones are scattered at the grave's mouth, as when one heweth wood. Though we sit in darkness, we shall see light. Some say, There is no help for them in God. O say not so; they that are now highest, must be lowest: God must make the truth of this appear in Britain, Ezek. 17:24. And all the trees of the field shall know, that I the Lord have brought down the high tree, and have exalted the low tree, and have dried up the green tree, and have made the dry tree to flourish; I the Lord have spoken it, and have done it. Others say, We shall be delivered, when we are ripened by humiliation for mercy. No, 'tis not needful it be ever so. God sometime first delivereth, and then humbleth, and hath done it; the Lord delivered his low church, when they were in their graves, Ezek. 37 but they were never prouder, than when they loaded the power, the faithfulness, and free grace of God with reproaches, and said, Ezek. 37:11. Our bones are dried, and our hope is lost, we are cut off for our parts.
3. 祈祷的恩典是一种预言的恩典，当他祈祷时，他既要求说：“父啊，愿你的名得荣耀”，又接受了一个答案；基督在这里也接受了一个答案。“现在这世界要受审判，现在这世界的王要被赶出去。”他还没有被赶出去；但是基督的希望，用一口气祈求说：“父啊，求你救我脱离这时候。”并且回答说：“我必蒙拯救：世界和敌人的王将被赶出去。”这是一场胜利，一切都会好起来。信心和希望为明天欢笑和胜利，诗篇 6：“耶和华啊，求你不要在怒中责备我，也不要在烈怒中惩罚我。”第 4 节：“耶和华啊，求你转向我，救我魂脱离仇敌。”第 8 节：“耶和华听了我哀求的声音。”第 9 节：“耶和华听了我的恳求。”诗篇 35：“愿耶和华的使者追赶他们。”他自己在提前的赞美中回答了自己，第 9 节：“我的心必因耶和华欢喜。”第 10 节：“我一切的骨头都要说：耶和华啊，谁能像你呢？”等等。他提前做了一个交易；希望使他的每一根骨头和关节都负有赞美的债务。诗篇 42：“大卫被赶出去，被遗忘，枯干了，向神抱怨，但希望中接受了一个答案。”第 8 节：“白昼，耶和华必向我施慈爱；夜间，我要歌颂祷告赐我生命的神。” 然而，主必在白天命令他的慈爱。现在，苏格兰如此低迷，我们需要这样的慈爱。那些身处尘埃中的人不会倒下，还有更多数以千计的人被瘟疫、刀剑和背叛和残忍的朋友的伤心所压倒，这些朋友不仅在我们口渴时被证明是破裂的水池，而且像以东一样为我们的倒下而欢欣鼓舞，比古代记录中任何时候都多，愿上帝不要让朋友们变成像拜偶像和血腥的爱尔兰人一样残忍的敌人。然而，“在以色列对这件事还有希望。”主必起来怜悯锡安的尘埃：我们的骨头散落在坟墓口，就像砍伐木材一样。虽然我们坐在黑暗中，我们必看见光明。有人说，他们在神里面没有帮助。哦，不要这样说；现在最高的人必须成为最低的：上帝必须在英国显明这个真理，以西结书 17:24。田野上的一切树木都要知道，我耶和华使高树低下，使低树高举，使青树枯干，使枯树发芽；我耶和华说了，也必成就。 其他人说，当我们因怜悯而被屈辱成熟时，我们将被拯救。不，这并不是必须这样的。上帝有时先拯救，然后使谦逊，已经这样做了；主在他们处于坟墓中时拯救了他的微弱教会，但他们从未比当他们用责备责骂上帝的能力、信实和自由恩典时更骄傲，他们说，以西结书 37 章 11 节：我们的骨头枯干了，我们的指望丧尽了，我们为我们的部分被剪除。

This world
这个世界

This is the lost world, 1. Because it is the judged world, John 3:19. (2.) It is that world of which Satan is prince; the world being the damned, is the worst of the creation; which I prove from the word, and withal shall give the signs and characters of the men of the world.
这是一个失落的世界，1. 因为它是一个被审判的世界，约翰福音 3:19。(2.) 这是撒旦作为王子的世界；这个世界是被诅咒的，是创造中最糟糕的；我将从圣经中证明，并给出世人的迹象和特征。

1. The world is the black company that lies in sin, all of them, 1 John 5:9. The whole world lies in sin; they are haters of Christ, and all his, John 15:18. If the world hate you, ye know (saith Christ) that it hated me before you.
世界是一个沉浸在罪恶中的黑暗公司，所有人都如此，约翰一书 5:9。整个世界都沉浸在罪恶之中；他们是基督的仇敌，也是他的门徒的仇敌，约翰福音 15:18。如果世界恨你们，你们要知道（基督说）在你们以前它已经恨我了。

2. They are a number uncapable of grace, or reconciliation; which is terrible, and have no part in Christ's prayers, John 17:9. I pray not for the world: nor of sanctification; the Comforter that Christ was to send, is, John 14:17. The Spirit that the world cannot receive.
他们是一群没有优雅或和解能力的人，这是可怕的，并且在基督的祈祷中没有份额，约翰福音 17:9。我不为世界祈祷：也不为圣化；基督要派来的保惠师，约翰福音 14:17 说，世界不能接受的圣灵。

3. It is one of the professed enemies on Christ's contrary side, that he overcometh, and we in him. John 16:33. In the world, you shall have tribulation. They are the only troublers of the saints. But be of good cheer, I have overcome the world. 1 John 5:4. Whosoever is born of God overcometh the world.
这是基督对立面上的一个公开宣称的敌人，他被基督战胜了，我们也在他里面战胜了。约翰福音 16:33。在世上，你们必有苦难。他们是圣徒唯一的扰乱者。但你们要放心，我已经战胜了世界。约翰一书 5:4。凡从神而生的，都战胜了世界。

4. It is a dirty and defiling thing, Pure religion (saith James 1:27.) keeps a man unspotted of the world. It is the praise of the church of Sardis, Rev. 3:4 that there was amongst them a few names that had not defiled their garments; but kept themselves from the pollutions of the world: it is a sooty pest-house; there be drops of soot that defiles men in it.
这是一件肮脏和玷污的事情，纯洁的宗教（雅各书 1:27）使人保持不受世俗的玷污。启示录 3:4 中称赞撒狄教会中有一些人的名字没有玷污他们的衣服，他们保持自己远离世界的污染：这是一个黑烟满溢的疫病所；其中有滴滴黑烟会玷污人们。

5. There can be no worst character, than to be a child of the world; it is a black mark, Luke 16:8. You know the Hebraism; children of disobedience; that is, much addicted to disobedience; as the son hath the nature of father and mother in him: children of pride, of wrath; much addicted, and far under the power of wrath, and pride; so the sparks of fire are called, Job 5. [Heb. Benei resheph] the daughters of the burning coal: then a child of the world, is one that lay in the womb of the world, one of the world's breeding, opposed to a pilgrim and a stranger on the earth: for a stranger is one that is born in a strange land, Psal. 119:19; Psal. 39:12; Heb. 11:13. And contrary to a child of light; who hath the pilgrim's sigh, ordinarily night and day; Oh, if I were in my own country. Wrong him not; his mother is a woman of heaven, she is a mighty princess, and a King's daughter, Rev. 21:10. The new Jerusalem, the church of God came down from heaven: Father, mother, seed, principles, and all are from heaven. 2. There is a spirit called the spirit of the world, 1 Cor. 2:12. This spirit is the genius, the nature and disposition of the world, 1 John 2:16 and is all for the lust of the flesh, the lust of the eyes, and the pride of life; and these be the world's all things. Such a soul knoweth not the white stone, and the new name, nor can he smell the rose of the field and the lily of the valley; nor knows he the King's banqueting-house, nor the absence or presence of Christ in the soul; the man's portion is in this world, Psal. 17:14 within the four angles of this clay globe.
没有比成为世界的孩子更糟糕的性格了；这是一个污点，路加福音 16:8。你知道希伯来语的说法；不顺从的孩子；即，非常倾向于不顺从；就像儿子在他身上有父亲和母亲的本性一样：骄傲的孩子，愤怒的孩子；非常倾向于愤怒和骄傲，并且受到愤怒和骄傲的支配；所以火花被称为燃烧的煤炭的女儿，约伯记 5 章[希伯来语：Benei resheph]；那么，世界的孩子就是在世界的子宫中长大的人，是世界的后代，与在地球上的朝圣者和陌生人相对立：因为陌生人是在陌生的土地上出生的人，诗篇 119:19；诗篇 39:12；希伯来书 11:13。与光之子相反；他通常夜以继日地发出朝圣者的叹息；哦，如果我在自己的国家。不要冤枉他；他的母亲是天堂的女人，她是一位强大的公主，是一位国王的女儿，启示录 21:10。新耶路撒冷，上帝的教会从天上降临：父亲，母亲，种子，原则，一切都来自天堂。2.有一种被称为世界之灵的灵，哥林多前书 2:12。 这种精神是世界的天才，本性和倾向，约翰一书 2:16，完全是为了肉体的欲望，眼目的欲望和生命的骄傲；这些就是世界的一切。这样的灵魂不认识白石和新名字，也不能闻到田野的玫瑰和山谷的百合花的香气；他也不知道国王的筵席，也不知道基督在灵魂中的存在或缺席；这个人的份量在这个世界上，诗篇 17:14 在这个泥球的四个角落里。

This world.
这个世界。

The world, the Lord Jesus judgeth, is this world; a thing that cometh within the compass of time, and may be pointed with the finger.
主耶稣要审判的世界就是这个世界；这是一个有时间限制的东西，可以用手指指出。

1. It is near our senses, therefore called, Gal. 1:4. The present evil world, the world that now is, on the stage: So, 2 Tim. 4:10. Demas hath forsaken me, and hath loved [Gr. tôn nyn aiona] the world that is upon its present now. The world that is on its post, and now, in its flux, motion and tendency to corruption, 1 Tim. 6:17. Charge them that are rich in this world, that they be not high-minded; this world is opposed to eternity, and to life eternal, for the which the rich are to lay up a sure foundation, Luke 20:34. The sons of this world marry, and are given in marriage. v. 35. But these that shall be counted worthy of that world and resurrection from the dead, neither marry nor are given in marriage. v. 30. Neither can they do any more [Gr. aeôn ekìnos] that world; this puts a great note of excellency on the world to come.
这是靠近我们感官的，因此被称为加拉太书 1:4 中的“现今的邪恶世界”，现在的世界在舞台上：所以，提摩太后书 4:10 中说，底马丢离弃了我，爱上了[希腊文：tôn nyn aiona]现在的世界。这个世界处于它的位置上，现在正在流动、运动并趋向腐败，提摩太前书 6:17 中说，要嘱咐那些今世富足的人，不要心高气傲；这个世界与永恒和永生相对立，富人应该为此建立一个坚实的基础，路加福音 20:34 中说。这世界的人儿娶妻，也有人嫁女。第 35 节：但那些算为那世界配得的，也配得从死里复活，不娶也不嫁。第 30 节：他们也不能再作[希腊文：aeôn ekìnos]那世界的事；这给来世的世界增添了很大的卓越性。

2. This world is a thing that comes under our senses, and that [Gr. tò dè tì] a single one creature, that we may point with our finger. Satan from the top of a mountain shewed Christ, [Gr. pasas tàs basilèias kosmu] All the kingdoms of the world, and the glory, or opinion of them, Mat. 4:8. And it is, Luke 4:5 all the kingdoms, [Gr. tês ockoumènèsten stigmê chrònu] he shewed him the fancy of the habitable earth in a point of time; the life to come cannot come under your senses. Ye cannot point out the throne of God, and the Lamb, and the tree of life, and the pure river of water of life, that proceeds out of the throne of God, and of the Lamb, there be such various treasures of glory in the infinite Lord Jesus, so many dwelling-places in our Father's house, that ye cannot number them all. The kingdoms of this world, and the glory of it comes within tale and reckoning; I grant this is meant of the structure and dwellings of the world, but they are the settled home of reprobate men.
这个世界是我们感官所能感知到的东西，是一个单一的生物，我们可以用手指指出来。撒旦从山顶上向基督展示了世界上的所有国度和荣耀，或者说是对它们的看法（马太福音 4:8）。而在路加福音 4:5 中，他向基督展示了有限的世界在某一时刻的幻想；来世无法被感官所感知。你们无法指出上帝的宝座、羔羊、生命树和从上帝和羔羊的宝座上流出的纯净生命之水，主耶稣中有如此多的荣耀宝藏，我们天父的家中有如此多的住处，你们无法数清它们。这个世界的国度和荣耀可以被计算和估量；我承认这是指世界的结构和居所，但它们是被弃绝的人的固定住所。

It were good, if we could believe that the [Gr. sphèma] of the world, the figure and paintry of this house of lost men, 1 Cor. 7:30 is in a trance, and passing away: ah! are ye conformed to the world? Your condition is woeful. The world swears, and so do you, the world serves the time in religion, and so do you; the world is vain in their apparel; the world cozens, lies, whores, and so do you; the world hates Christ and his friends, and so do you; the world lies in sin, it is the fashion of the world, and so do you. Oh! if you would be conformed to the new world, in righteousness and holiness. 1. The inndwellers are all the children of a king, and princes, and their mother a prince's daughter. 2. The lowest piece of the dwelling-house of that other world, the heavens, we see, are curious work; any one pearl, or candle of sun, or moon, or stars, is worth the whole earth, setting aside the souls of men. 3. The foundation of the city is precious stones, Rev. 21 &c. What fools are we, who kill every one another for pieces and bits of the Lord's lowest footstool; for the earth, the seat of the worldly man, is but the footstool of God.
如果我们能相信世界的[希腊语 sphèma]，这个失落人之家的形象和绘画，那就太好了，哦！你们是否与世界一致？你们的状况是可悲的。世界发誓，你们也发誓；世界在宗教中侍奉时间，你们也是如此；世界在服饰上是虚荣的；世界欺骗、撒谎、卖淫，你们也是如此；世界憎恨基督和他的朋友，你们也是如此；世界陷入罪恶，这是世界的时尚，你们也是如此。哦！如果你们愿意在公义和圣洁中与新世界一致。1.居住者都是国王的子女，是王子，他们的母亲是王子的女儿。2.那个另一个世界，天堂的住宅的最低部分，我们看到，是精心制作的；任何一个珍珠，或太阳、月亮、星星的蜡烛，都比整个地球更有价值，不计算人的灵魂。3.这座城市的基石是宝石，启示录 21 等等。我们是多么愚蠢啊，为了主的最低脚凳的碎片而互相杀戮；因为地球，这个世俗人的座位，只是上帝的脚凳。

The Judgment of this world
这个世界的判断

How did Christ condemn and pass sentence on the wicked world in his death.
基督如何在他的死亡中谴责并判决邪恶的世界。

1. He did it legally, in that his offering a sufficient ransom for sin, there is a seal put on the condemnation of all impenitent men, that they shall 'not see life, but the wrath of God (that they were by nature under, being the captives of the law) 'abideth on them,' John 3:36. 'Because they believe not in the Son of God,' John 16:9. Christ's dying day was the unbelievers dooms-day.
他合法地这样做，因为他为罪孽提供了足够的赎价，这样就对所有不悔改的人的定罪加上了印章，他们将“不得见生命，而是神的忿怒（因为他们本性上是律法的俘虏）永远留在他们身上”，约翰福音 3:36。“因为他们不信神的儿子”，约翰福音 16:9。基督的死亡日是不信者的末日。

2. He condemned the world declaratorily, in removing the curse from all the persecutions of the ill world; which was also more than a declaration, it being a real overcoming of the world, John 16:33. He hath removed all offence from the enmity and deadly feud that the world beareth against the saints. Christ's good-will in dying, hath sanctified, sweetned, and perfumed the world's ill-will to the saints.
他以宣言的方式谴责了这个世界，从而消除了对那些受迫害的人的诅咒；这不仅仅是一种宣言，更是对世界的真正征服，约翰福音 16:33。他已经消除了世界对圣徒的敌意和致命仇恨的一切冒犯。基督在死亡中的善意，使世界对圣徒的恶意变得神圣、甜美和芬芳。

3. He judgeth the world in his death exemplarily; as it is said, Heb. 11:7. Noah condemned the world, in preparing an ark. So Christ's example of obedience in dying for the world, at his Father's command, John 10:16 condemns the world's disobedience. Christ dying, and in his thirst, not master of a cup of water, is a judgment of the drunkard; his dying, his being stript of his garments, is a condemning of vain and strange apparel; his face spitted on, saith beauty, is vanity; his dying between two thieves saith, a high place among princes is not much, when the prince of the kings of the earth was marrowed with thieves; his being forsaken of lovers and friends, condemneth trusting in men, and confidence in princes, or the sons of men: all this is for our mortification, that we love not the world, for it is Christ's condemned malefactor.
他以自己的死亡为例，审判世界；正如希伯来书 11:7 所说，挪亚在建造方舟时谴责了世界。因此，基督在顺从父命中为世界而死的榜样，使约翰福音 10:16 中世界的不顺从受到谴责。基督的死亡和口渴，没有一杯水可喝，是对酒鬼的审判；他的死亡，他被剥夺衣服，是对虚荣和奇装异服的谴责；他的脸被唾弃，是对美丽的虚荣；他在两个贼中间死去，说明在地上的王子中地位再高也不算什么，因为地上的诸王之王与贼同样遭受了苦难；他被爱人和朋友抛弃，谴责了对人的信任和对王子或人子的依赖：所有这一切都是为了我们的克己，让我们不再爱世界，因为世界是基督所谴责的罪犯。

Now is the prince of this world cast out
现在这世界的王被赶出去了

Here two things are considerable, 1. Who is the prince of this world. 2. How he is by Christ cast out.
这里有两个值得考虑的事情，1. 这个世界的王子是谁。2. 他是如何被基督驱逐的。

The prince of this world is Satan, so called, John 14:30. And the prince that rules in the children of disobedience, Eph. 2:2 called with a higher name, 2 Cor. 4:4 [Gr. hò theos tu aionos toutou,] The god of this world. What princedom, or what godhead can the devil have in the world? or, who gave to him a sceptre, a crown, and a throne? for Satan hath a throne, Rev. 2:3.
这个世界的王子是撒旦，如约翰福音 14:30 所称。在不顺从的子民中统治的王子，以弗所书 2:2 以更高的名字称呼，哥林多后书 4:4（希腊文：hò theos tu aionos toutou）这个世界的神。撒旦在世界上有什么王权或神权？或者，谁给了他权杖、冠冕和宝座？因为撒旦有一个宝座，启示录 2:3。

The devil is not 1. A free prince. 2. Not an absolute monarch. 3. Nor a lawful king; not free, because he is a captive prince, reserved in everlasting chains of darkness, unto the judgment of the great day, Jude 6. The Son of God is the only free prince in the world, there be none independently free in heaven and earth but he, John 8:36. The kingdom of grace is an ancient free estate; and never was, and never can be conquered, not by the gates of hell, Mat. 16:18; Zech. 12:3 and in that day will I make Jerusalem a burdensome stone, tho' all people of the earth be gathered together against it. Sure, Christ is a free king, by all the reason, and lawful authority in heaven and earth, Psal. 2:6, 7. Hell is no free princedom, all in it are slaves of sin, John 8:34, 39, 40, 41, 42, 43, 44. The liberty of loving, enjoying, seeing, and praising God, and leisure, or thoughts, or cares to do no other thing, is the only true liberty, and liberty to be a king, and absolute over lusts, and wicked will, is the only liberty, Psal. 119:45. I shall walk [Hebr. barehabah] in latitude, in breadth, in liberty; for I seek thy precepts. 2. He is not an absolute prince. 1. He is under bail, and in chains of irresistible providence; Satan's providence, in power, is narrower than his will and malice; or otherwise he had not left a church on earth. 2. He can do nothing without leave asked and given, against Job; nor could he winnow Peter, till he petitioned for it. (3.) He is not a lawful monarch, but usurpeth; and therefore is called the god of this world, 2 Cor. 4:4 not that he hath any godhead, properly so called.
魔鬼不是 1.一个自由的王子。2.不是绝对的君主。3.也不是合法的国王；不自由，因为他是一个被永恒黑暗的锁链所囚禁的王子，直到伟大的审判之日，犹大书 6。上帝的儿子是世界上唯一的自由王子，在天堂和地球上没有独立自由的人，约翰福音 8:36。恩典的国度是一个古老的自由状态；它从未被征服过，也永远不会被地狱的门所征服，马太福音 16:18；撒迦利亚书 12:3，在那日，我要使耶路撒冷成为一块沉重的石头，虽然地上的万民都聚集在一起攻击它。当然，基督是一个自由的国王，有着天堂和地球上所有的理由和合法权威，诗篇 2:6, 7。地狱不是一个自由的王国，其中的一切都是罪的奴隶，约翰福音 8:34, 39, 40, 41, 42, 43, 44。爱、享受、见证和赞美上帝的自由，以及没有其他事情的闲暇、思考或烦恼，是唯一真正的自由，而对欲望和邪恶意愿的绝对统治是唯一的自由，诗篇 119:45。我要在宽广、自由的道路上行走，因为我寻求你的训词。2.他不是一个绝对的王子。1. 他被保释，身处无法抗拒的命运枷锁之中；撒旦的命运之力，比他的意愿和恶意还要狭窄；否则他就不会在地上留下一座教堂。2. 他对约伯无权无助，除非经过请示和许可；他也不能簸扬彼得，直到彼得请求。3. 他不是合法的君主，而是篡位者；因此被称为这个世界的神（哥林多后书 4:4），并不是因为他拥有真正的神性。

1. It is true, a black monarch weareth Christ's fair crown, and intrudes on his throne, in every false worship; Levit. 17. He that killeth ox, or goat, or lamb to the Lord, in the camp, and bringeth it not to the door of the tabernacle of the congregation, unto the priest, v. 7. Offereth sacrifice to devils, 2 Chron. 11:15. Jeroboam ordained him priests for the high places, and for the devils, and for the calves that he had made.
1. 这是真的，一个黑色的君主戴着基督公平的冠冕，在每一个虚假的崇拜中侵占他的宝座；利未记 17 章。在营中宰杀牛、山羊或羔羊献给耶和华的人，若不将它带到会幕门口，到会众的祭司那里，第 7 节。向鬼神献祭，历代志下 11:15。耶罗波安为邱坛设立祭司，为鬼神和他所制造的牛犊设立祭司。

2. To fear the devil, the sorcerer, or him that can kill the body, (as Satan may bear the keys of prison-houses, and the sword, Rev. 2:10) more than the Lord, is to put a godhead on the devil.
害怕魔鬼、巫师或能夺取肉体生命的人（因撒旦可能拥有监狱的钥匙和剑，启示录 2:10），胜过敬畏主的话，就是把魔鬼当作神。

3. Satan usurpeth a godhead, over that which is the flower and most godlike and divine piece in man, the mind. 2 Cor. 4:4. In whom the god of this world hath blinded the minds of them that believe not: and he makes a work-house of the souls of the children of disobedience, Eph. 2:2 they are the devil's forge and shop, in whom he frames curious pieces for himself.
撒旦篡夺了神的地位，掌控了人类最美好、最神性的部分——思想。哥林多后书 4:4 中提到，这位世界之神蒙蔽了那些不信的人的思想；以弗所书 2:2 中提到，他将不顺从之子的灵魂当作工场和店铺，用来打造精巧的作品。

4. His crown stands in relations: fathers, tyrants by strong hand, and lords by free election were kings of old; so the devil is a father, hath children, and a seed, Acts 13:10; John 3:10 the world his conquest, and his vassals, Acts 10:38; 2 Tim. 2:26; 1 Pet. 4:3, & 5, 8 are the world which he governs and rules, by the three fundamental principles of his catholic kingdom, which he hath holden these 5000 years, 'The lust of the flesh, the lust of the eyes, the pride of life, 1 John 2:16. Sinners hold the crown on die devil's head; their loyalty to prince Satan acteth on them to die in wars against the Lamb and his followers.
他的王冠与以下关系相关：古代的国王是父亲、强权的暴君和通过自由选举产生的领主；所以魔鬼是一个父亲，有子女和后代（使徒行传 13:10；约翰福音 3:10），世界是他的征服对象，他的附庸（使徒行传 10:38；提摩太后书 2:26；彼得前书 4:3、5、8）是他统治的世界，他通过他的天主教王国的三个基本原则统治了这 5000 年，即“肉体的情欲、眼目的情欲和今生的骄傲”（约翰一书 2:16）。罪人们将王冠戴在魔鬼的头上；他们对撒旦王子的忠诚使他们在与羔羊及其追随者的战争中死去。

A cause is not good, because followed by many. Isa. 17:7 in that day when the church is but 'three or four berries on the top of the olive-tree, a man, one single man, shall look to his Maker.' Men come to Sion, and follow Christ in ones and twos of a whole tribe, Jer. 3:14. They go to hell in thousands; a whole earth, Rev. 13 worship the western beast; and the eastern leopard hath the far greatest part of the habitable world; Indians and Americans worship Satan. Christ's are but a little flock; ah the way to heaven is over-grown with grass, there the traces of few feet are to be seen in the way: only you may see the print of our glorious fore-runner Christ's foot, and of the prophets, apostles, martyrs, and the handful 'that follow the Lamb.' Follow ye on, and miss not your lodging.
一个原因不好，因为有很多人跟随。以赛亚书 17:7 说，在那一天，当教会只是橄榄树顶上的“三四个浆果”时，一个人，一个单独的人，将仰望他的造物主。人们一个个来到锡安，跟随基督，如耶利米书 3:14 所说的那样。他们以千计地去地狱；整个地球，启示录 13 中崇拜西方兽的；而东方的豹占据了世界上最大的部分；印度人和美洲人崇拜撒旦。基督的人只是一个小群体；啊，通往天堂的道路已经长满了草，只能在路上看到少数人的足迹：只有你可以看到我们荣耀的前驱基督的脚印，以及先知、使徒、殉道者和那些“跟随羔羊”的一小撮人。继续跟随，不要错过你的住处。

Shall be cast out
将被驱逐

There is a two-fold casting out of Satan; one for his first sin, a Pet. 2:4. God spared not the angels that sinned, but cast them down to hell, Jude verse 6. This is a personal casting out, not spoken of here; but Satan must have two hells; for though the gospel was never intended to Satan, yet Satan is guilty of gospel rebellion, in that the dragon fighteth with the Lamb, and the weak woman travelling in birth, by the gospel, to bring forth a man-child to God. And (2.) as Satan is the mystical head and prince of that condemned body, he is cast out; and he hath a power in regard of the guilt and dominion of sin, both over the elect and the reprobate. Christ's death hath broken hell's bars, and condemned sin in the flesh, Rom. 8:3. And dissolved the works of the devil, and taken his forts and castles; and, 1 John 3:8 taken many of Satan's soldiers captives. Death was the devil's fort-royal; hell is his great prison-house, and principal jail: these he hath taken, 1 Cor. 15:55, 56; Hos. 13:14. I will ransom them from the power of the grave, I will redeem them from the power of death. O death, I will be thy plague: O grave, I will be thy destruction. And these captives can never be ransomed out of Christ's hand again; for (saith he) repentance shall be hid from mine eyes. When Christ spoils, he will never restore the prey again. He hath overcome the world, John. 16:33. And that was a strong fort; and he hath delivered the saints from the dominion of sin, because they are under a new husband, Rom. 6:6, 7, 8, 9, 10; Rom. 7:1, 2, 3, 4, 5, 6. All crosses have lost their salt and their sting; even as when a city is taken by storming, all the commanders and soldiers are disarmed: and when a court is cried down by law, all the members and officers of the court, judge and scribe, and advocates that can plead, pursevants, jails are cried down; they cannot sit nor lead a process, nor summon a subject: so when Christ cried down Satan's judicature, and triumphed over principalities and powers, and annulled all decrees, laws, hand-writings of ordinances, that Satan could have against the saints, Col. 2:14, 15 all the officers of hell are laid aside; the devil is out of office by law, jure; the jails and pits are broken, Isa. 49:9. That thou mayst say to the prisoners, go forth: to them that are in darkness, shew yourselves. Zech. 9:11 When a righteous King cometh to the crown, he putteth down all unjust usurpers.
有两种方式将撒旦赶出去；一种是因为他的第一次罪过，彼得后书 2:4。神没有宽恕犯罪的天使，却将他们投入地狱，犹大书 6 节。这是个人的赶逐，在这里没有提到；但撒旦必须有两个地狱；因为虽然福音从未针对撒旦，但撒旦有福音的叛逆罪过，就是龙与羔羊争战，以及脆弱的妇人通过福音，为了将一个男孩生给神而旅行。而且（2.）撒旦作为那个被定罪的身体的神秘头目和王子，他被赶出去；他在罪的罪恶和统治方面有权力，无论是对选民还是对被弃者。基督的死打破了地狱的门闩，并在肉体上定罪了罪恶，罗马书 8:3。并消灭了魔鬼的工作，夺取了他的堡垒和城堡；并且，约翰一书 3:8 夺取了许多撒旦的士兵。死亡是魔鬼的王宫；地狱是他的大监狱和主要监狱：这些他都夺取了，哥林多前书 15:55, 56；何西阿书 13:14。我要从墓中赎回他们，从死亡的权势中救赎他们。哦，死亡，我要成为你的灾祸；哦，墓穴，我要成为你的毁灭。 这些俘虏再也无法从基督手中赎回；因为（他说）悔改将被我隐藏。当基督掠夺时，他永远不会再归还猎物。他已经战胜了世界，约翰福音 16:33。那是一个坚固的堡垒；他已经将圣徒从罪的统治中解救出来，因为他们归属于一个新的丈夫，罗马书 6:6, 7, 8, 9, 10；罗马书 7:1, 2, 3, 4, 5, 6。所有的十字架都失去了它们的咸味和刺痛；就像当一座城市被攻陷时，所有的指挥官和士兵都被解除武装一样：当一个法庭被法律废除时，所有的法庭成员和官员，法官和书记，以及能够辩护的律师、传令官、监狱都被废除；他们不能坐着或进行诉讼，也不能传唤被告：所以当基督废除了撒旦的审判权，并战胜了掌权者和权势，废除了撒旦对圣徒所拥有的所有法令、法律和手写的规定，哥罗西书 2:14, 15，地狱的所有官员都被解除职务；魔鬼根据法律被免职；监狱和坑洞被打破，以赛亚书 49:9。使你能对囚犯说：“出来吧！”对那些处在黑暗中的人说：“显现吧！”撒迦利亚书 当一个正义的国王登上王位时，他会推翻所有不公正的篡位者。

If Satan be cast out, we are not debtors to the flesh, to fulfil the lusts thereof, Rom. 8:12. Sin hath no law over us. There is a law of sin, a dictate of mad reason, by which the sinner thinks he is under the oath of allegiance to Satan, and his crown, sceptre, and honour he must defend; but there is no reason, no law in hell, and in the works of hell. And if he be once cast out, who is this usurping lawless lord, if you sweep the house to him, and take him in again to a new lodging, one devil will be eight devils; for Satan, thus cast out, will return with seven devils worse than himself; remember Lot's wife, if ye be escaped out of Sodom. Look not over your shoulder with a wanton and lustful eye to old forsaken lovers, let repentance and mortification be constant.
如果撒旦被赶出去，我们就不再欠肉体的债，不再满足它的欲望，罗马书 8:12。罪对我们没有法律约束。有一种罪的法律，一种疯狂理性的指示，使罪人认为自己受到效忠撒旦的誓约的约束，他必须捍卫撒旦的王冠、权杖和荣誉；但在地狱和地狱的作为中，没有理性，没有法律。如果他一旦被赶出去，这个篡位的无法无天的主是谁，如果你为他打扫房子，再把他带回新的住所，一个魔鬼就会变成八个魔鬼；因为撒旦被赶出去后，会带着比他更邪恶的七个魔鬼回来；记住罗得的妻子，如果你们逃离了所多玛。不要用淫荡的眼光回头看旧的被抛弃的情人，要让悔改和克己常存。

Now is the prince of this world cast out.
现在这个世界的王被赶出去了。

But yet to consider more particularly, Satin's princedom, and Satan's power: I add yet more of these two heads.
但是要更加详细地考虑一下，撒旦的王国和撒旦的权力：我再补充这两个方面的内容。

1. The power of Satan.
撒旦的力量。

2. The punishment of Satan.
撒旦的惩罚。

His power is held forth, in that he is a prince.
他的权力体现在他是一位王子。

1. In his might and power natural.
以他的自然力量和能力。

2. In his power acquired.
在他获得的权力中。

3. In his power sinful, and judicially inflicted.
在他的权力下，罪恶和司法所加的。

The devil's power, he was created in, both in the mind and will, and executive faculty, by no scripture or reason can be imagined to be less before the fall of these miserable spirits, than the power of their fellow angels.
魔鬼的力量，他在心智、意志和执行能力上被创造出来，无论是通过经文还是理性，都无法想象在这些可怜的灵魂堕落之前，他们的力量会比他们的天使同伴少。

1. The angels being all created holy, and according to God's image, they must have been created with their face to God, and in their proper place and sphere: and so with power to stand in their place. Now what station can these immortal spirits be created in, rather than in a state of seeing God? 2. Satan abode not in the truth, (saith the Lord Jesus, John 8:44) and the bad angels left, (saith Jude verse 6.) [Gr. tò ídion oiketerion] their proper dwelling. These two places compared together, seemeth to hold forth that truth, and the first truth; God seen and known, though not immutably, was the first element, native country of the angels: they must then see God and his face.
1. 天使们都是圣洁的，按照上帝的形象被创造，他们必须是面向上帝的，并在他们适当的位置和领域中被创造：因此有能力站在他们的位置上。那么这些不朽的灵魂能被创造在哪个地方，而不是在看见上帝的状态中呢？ 2. 撒旦没有停留在真理中（主耶稣说，约翰福音 8:44），坏天使离开了（犹大书第 6 节说）[希腊文：tò ídion oiketerion]他们适当的居所。将这两个地方进行比较，似乎表明了真理和第一真理；上帝被看见和被认识，虽然不是永恒不变的，是天使的第一个元素，他们必须看见上帝和他的面容。

'Tis a bold and groundless conjecture of some rotten schoolmen to say, that truth from which the angels are said to fall, was the gospel-truth; and that, They envied that man was in Christ, to be advanced above the angelic nature.
这是一些腐朽的学者的大胆而毫无根据的猜测，他们说，天使堕落的真理是福音真理；并且，他们嫉妒人在基督里超越天使的本性。

1. 'Tis a dream, that the gospel was revealed to the devils before their fall; for then their own fall and future misery, that they were to be kept eternally in chains of darkness, on the same ground, must be revealed to them. What horror and sadness must fill Adam's mind, and the angel's spirit, if hell and the necessity of God manifested in the flesh, was revealed to them in the state of happiness? 2. The mystery of the riches of the glorious gospel was hid from the beginning of the world; and the glorious elect angels come in time, Ephes. 3:8, 9, 10. To learn that manifold wisdom of God; and delight in Peter's time, to look into it, as to a great secret of God, 1 Pet. 1:12. We have not then reason to think this secret was whispered in the ears of the devils, before they fell.
1. 在他们堕落之前，福音曾向恶魔们启示，这是一个梦；因为那时他们自己的堕落和未来的痛苦，以及他们将永远被困在黑暗的锁链中的原因，必须向他们启示。如果地狱和上帝以肉身显现的必要性在亚当和天使的幸福状态下向他们启示，那将会充满多么恐怖和悲伤的心灵啊！ 2. 光荣福音的丰富奥秘从世界开始就被隐藏起来；而光荣的选民天使在时候到来时，来学习神的多样智慧，以弗所书 3:8, 9, 10。在彼得的时代，他们喜欢探究它，就像探究神的伟大秘密一样，彼得前书 1:12。因此，我们没有理由认为这个秘密在恶魔们堕落之前就被低声耳语给他们听了。

2. 'Tis true, Mat. 18. The elect angels. [Gr. dià pantòs] always now behold the face of Christ's Father; for now they are confirmed, that they cannot look away, and turn their eyes off God's face; even when they come down as servants, to the heirs of glory on earth, they carry about with them their heaven, and the pleasures of the court they enjoy; no reason their posting among sinners should decourt them, or deprive them of the actual vision of God: but it followeth not therefore the fallen angels never saw the face of Christ's Father; it follows only, they saw it not immutably, and in a confirmed way of grace and [Gr. dià pantòs,] always, as now the elect angels do.
“是的，马太福音 18 章是真的。选民天使（希腊文：dià pantòs）现在总是看见基督父神的面容；因为他们现在已经得到确认，无法移开目光，将视线从神的面容上移开；即使他们作为仆人降临到地上的荣耀之子身边，他们仍然带着天堂和宫廷的乐趣；没有理由他们在罪人中间的工作会使他们失去对神的真实视觉；但这并不意味着堕落的天使从未看见过基督父神的面容；只是他们没有以不变的、得到确认的恩典方式（希腊文：dià pantòs）总是看见，就像现在选民天使所做的那样。”

2. 'Tis no princedom in Satan to know the thoughts of the heart; this is proper to God only, 1 Kings 8:39; Jer. 17:10; Psal. 44:21. Nor hath he, or the good angels, any immediate princedom over the will, to know what are my thoughts, or to know one anothers thoughts, or to act immediately upon free will; not because the thoughts of the heart are objects of themselves so abstruse and high, that they are not intelligible; for a man's own spirit knows the things in himself, 1 Cor. 2:11. Yea (2.) then they could not be known by revelation; for God cannot by revelation, cause a finite understanding comprehend an infinite object; because the object exceedeth the faculty in proportion infinitely. The thoughts of a man's heart, cannot so exceed the understanding faculty of a man, far less of an angel; therefore God, in the depth of his wisdom, by an act of his own free will, not from any mistiness or intrinsical darkness of the object, hath cast a covering over the thoughts of man's heart, that they are not seen clearly to any other men or angels. Nor could human societies, now in the state of sin, subsist, if but the father could read the heart of the son.
这是撒旦没有知道人心思想的权力，这只属于上帝，列王记 8:39；耶利米书 17:10；诗篇 44:21。他和善天使也没有直接掌管意愿的权力，无法知道我的思想，也无法知道彼此的思想，或者直接对自由意志进行行动；这并不是因为人心思想本身太深奥和高深，以至于无法理解；因为一个人的灵魂知道自己内心的事情，哥林多前书 2:11。是的，如果这样的话，就无法通过启示来了解；因为上帝不能通过启示使有限的理解力理解无限的对象；因为对象在比例上无限超过了能力。一个人的心思不能超过人的理解能力，更不用说天使了；因此，上帝在他的智慧深处，凭借他自己的自由意志的行动，而不是因为对象的模糊或内在的黑暗，给人的心思覆盖了一层，使它们对其他人或天使不清楚可见。如果只有父亲能读懂儿子的心思，那么人类社会在罪恶状态下将无法存在。

Nor have angels, good or bad, any immediate princedom over free will: nor would I say, Satan is the author, yea, or the immediate tempter to all sins: many sinful thoughts, and wicked acts are transacted in this dark chamber of presence, the heart of man, to which Satan can have no personal access, neither with his eyes to see, nor his hands of power to stir or move in them. The heart is the privy garden, weeds grow there without Satan's immediate industry; he may knock or cast fire-balls over the wall, or in at the windows, or send letters and messages in, but he cannot immediately talk with the heart, or act immediately on the will; we are to keep this virgin-love of the heart to Christ; he can ravish it, and none but he. 'Tis the will that maketh the bargain in sinning: with all keeping keep the heart. We make away the created dominion over free will, that God gave us in our creation.
天使，无论善恶，都没有对自由意志的直接统治权；我也不会说，撒旦是所有罪恶的创作者，甚至是直接的引诱者：许多罪恶的思想和邪恶的行为都在人的内心这个黑暗的房间中进行，撒旦无法亲自接触，既不能用眼睛看到，也不能用手搅动或移动。心是一个私密的花园，杂草在那里生长，而无需撒旦的直接参与；他可以敲门或者从墙上扔火球，或者从窗户里进入，或者发送信件和信息，但他无法直接与心灵交谈，或者直接对意志行动；我们要将心中的纯洁之爱留给基督；他可以夺取它，除他之外无人能夺。罪恶的交易是由意志做出的：要保守好心灵。我们放弃了上帝在创造中赋予我们的对自由意志的统治权。

3. Satan hath a princedom, in, 1. Knowledge natural; 2. In acquired knowledge. In natural; because he is a piece of light, a lamp once shining in heaven; but now, for his sin, smoking and glimpsing in hell. The natural intellectuals of the devil are depraved, not removed. 'Tis a question, if he can remain a spirit, if that candle were extinct, by which he believeth there is a God, but trembleth, Jam. 2. The acquired knowledge of the devil is great, he being an advancing student, and still learning now above five thousand years; and he that teacheth others, becometh more learned himself: he is the great mint master and coiner of knowledge, in magicians, wisemen, soothsayers, sorcerers, is a careful reader in turning over the pages of the book of nature, and the whole works of creation. But still Satan studieth man, better than man doth himself: he knoweth nature, in general, may sin: and that corrupt nature, must sin: he observeth second inclinations of humour, complexion, temper of body, disposition, ere he tempt; as no seaman sails, till he know how the wind bloweth: and he learned that by the prophets, and experience, which he saith, Luke 4:34. I know thee who thou art, the holy One of God.
3. 撒旦在两个方面有统治权，一是自然知识，二是获得的知识。自然知识是因为他曾经是一束光，在天堂中闪耀的灯；但因为他的罪恶，现在在地狱中冒烟和闪烁。魔鬼的自然智力是堕落的，而不是被剥夺的。问题是，如果他所相信有一个上帝的蜡烛熄灭了，他是否能保持为一个灵魂，但他却颤抖着（雅各书 2 章）。魔鬼的获得的知识是伟大的，他是一个进取的学生，至今已经学习了五千多年；他教导他人，自己也变得更加博学：他是魔术师、智者、占卜者、巫师的伟大铸币大师，在翻阅自然之书和整个创造之作时，是一个仔细的读者。但撒旦仍然比人更了解人：他知道自然总体上会犯罪，而腐败的本性必然会犯罪；他在引诱之前观察人的第二性情倾向、体质、脾气、性格，就像水手在了解风向之前不会出航一样；他通过先知和经验学到了这一点，正如他在路加福音 4:34 中所说。 我认识你，你是神的圣者。

4. He hath a particular princedom of power, legally, over mankind, till Christ set them at liberty; as the executioner hath over the condemned man, from the judge Heb. 2:14. Christ took part with the children of flesh and blood, that through death he might destroy him that had the power of death, that is the devil; verse 15. And deliver them, who through the fear of death, were all their lifetime subject to bondage. Satan, from men's sins, hath a sort of conquered princedom, till the Son of God make us free, John 8:36. And this princedom he keepeth over all the sons of disobedience, as their father, John 8:44 as the king of the bottomless pit: and we have no ground to say that Satan at the day of judgment leaveth off to be king, because the damned and the devil and his angels are said to be tormented together in everlasting fire, Mat. 25 for comunion in pain, maketh not Satan to have no angels under him, or damned men, whom he torments.
他拥有合法的特殊统治权力，直到基督将人类解放；就像刽子手对待被判刑的人一样，来自法官的权力。希伯来书 2:14。基督与血肉之体同有分，以死战胜那拥有权力的死，就是魔鬼；见 15 节。并且拯救了那些一生因害怕死亡而受奴役的人们。撒但在人类的罪上获得了一种征服的统治权，直到神的儿子使我们自由，约翰福音 8:36。他作为他们的父亲，继续统治所有的不顺从之子，作为深渊之王，约翰福音 8:44 号称。我们没有理由说，在审判的日子撒但会停止做王，因为被判定的人和撒但及他的使者都将在永恒的火里一同受苦，马太福音 25 章。因为在痛苦中联合，并不意味着撒但不再统治那些在他之下的使者或被判的人。

Quest. But how keepeth Satan still power over Job, Peter, to winnow them and afflict them, in this life, if Christ hath cast him out of his princedom?
但是，如果基督已经把撒旦从他的王国中赶出去，那撒旦如何仍然有权力来筛选约伯和使他们受苦，以赢得他们呢？

Answ. 1. 'Tis mere service for the trying of the saints and mortifying of their lusts, not dominion, not any legal power, such as he hath over the sons of disobedience, whom he keepeth captives at his will.
这只是要为试验圣徒和抑制他们的私欲而服务，而不是掌控，也不是类似他对不顺从的人所拥有的法律权力，他可以任意囚禁他们。

2. In relation to Satan it is a mere grant of permission; as a nobleman forfeited for treason, and kept some years in prison, before he die, hath the liferent of his own lands, for his necessity, not by heritage as before, but by a grant or gift of grace, from the bounty of the prince and state; so hath Satan, not by grace to himself, but by a grant of mere permission, as it were his liferent to tempt, winnow, and try the saints, so long as Satan is in the way to his full doom in hell. Now, if Christ had not spoiled Satan, and dissolved his works; the use of his power had been, as it were, heritage, to Satan, in regard the law giveth him a sort of right over sinners, not made free in Christ. Yet I do not say, its his proper right, because Satan sinneth in tempting any to sin, yet the temptation, as it falleth passively on the sons of disobedience, is a work of divine justice, and as it falleth on the saints, an act of spotless and holy dispensation, for most just reasons known to God.
关于撒旦，这只是一种许可的授予；就像一个因叛国罪而被剥夺贵族身份并在监狱中关押数年，直到他死前，他因为需要而获得自己土地的终身使用权，不再是通过继承，而是通过国王和国家的恩赐或赠与；撒旦也是如此，他不是凭借自己的恩典，而是凭借纯粹的许可，就像他对试探、筛选和考验圣徒的终身使用权一样，只要撒旦还在通往地狱的道路上。现在，如果基督没有剥夺撒旦的权力并解散他的作为，他的权力使用就会像继承一样成为撒旦的产业，因为法律赋予他对那些没有在基督里得到自由的罪人一种权利。然而，我并不是说这是他的合法权利，因为撒旦在引诱人犯罪时也犯了罪，然而这种诱惑，当它被动地落在不顺从之子身上时，是神圣公正的工作，当它落在圣徒身上时，是无瑕疵和圣洁的安排，出于上帝所知的最公正的原因。

2. Satan is a prince in regard of magnificence, called a prince, a prince of the air, a god, for he hath a royal army under him, the devil and his angels, are a great host, Rev. 12:9. The devil, and Satan, and his angels, were cast out; verse 7. The dragon and his angels fought with Michael; and he hath legions garrisoned in one poor man, he hath kept the fields above these five thousand years, with a huge and mighty army, both by sea and land. Eph. 6:12. For we wrestle not against flesh and blood, but against principalities, and powers, against the rulers in the darkness of this world, against spiritual wickedness in high places. Here be great persons in eminent places, and they can lead armies against us, and have in every single soldier, a strong garrison of concupiscence, and fleshly lusts, that war against the soul, 1 Pet. 2:11. And the flesh is a strong fort-royal, a tower of imaginations, which exalt themselves against a strong King, the Lord Jesus, and cannot be his captives, but by the mighty power of God, 2 Cor. 10:5. The devil is not a despicable and poor enemy to be despised, it is not good war-wisdom to despise a mean enemy, far more should we not sleep, but watch and be sober; when the peers of hell, and princes and rulers in high places, who have the vantage of the mount above us, are against us.
撒旦是一位关于壮丽的王子，被称为王子、空中的王子、神，因为他手下有一支皇家军队，魔鬼和他的使者，是一支庞大的军队，启示录 12:9。魔鬼、撒旦和他的使者被赶出去了；第 7 节。龙和他的使者与米迦勒战斗；他在一个可怜的人身上驻扎了军队，他已经保卫这片土地超过五千年了，拥有一支庞大而强大的军队，无论是在海上还是陆地上。以弗所书 6:12。因为我们的争战不是与血肉之人争战，乃是与那些掌管这黑暗世界的首领、掌权者，以及那些在天上属灵的邪恶势力争战。这里有伟大的人物在显赫的地位上，他们可以带领军队来对抗我们，在每一个士兵身上都有强大的贪欲和肉欲的驻军，它们与灵魂争战，彼得前书 2:11。肉体是一座坚固的堡垒，是一座想象之塔，它们高举自己反对一位强大的君王，就是主耶稣，除非是借着神的大能，否则无法被他俘虏，哥林多后书 10:5。 魔鬼并非一个可鄙视和可轻视的贫弱敌人，轻视卑劣的敌人并不是明智的战略，我们更应该保持警惕，保持清醒；当地狱的同僚、高位的王子和统治者站在我们上方时，我们不能睡觉，而是要保持警惕。

3. Satan's princedom is especially seen in tempting to sin; which, that it may be better cleared, I shall shortly shew what a temptation in general is. 2. Open Satan's power in tempting. To tempt is to take a trial of any, to try what is in them; therefore the nearest end of tempting is knowledge; now the ways or manner of bringing out this knowledge, rendereth the temptation good or ill: for God tempteth, and Satan tempteth. "So temptation is a working upon the senses, reason, inclination, affections, by which any is, or may be moved under the colour of good, toward that which is offensive to God."
3. 撒旦的王国尤其表现在引诱犯罪上；为了更好地阐明这一点，我将简要说明一下什么是诱惑。2. 揭示撒旦引诱的权力。诱惑是对任何人进行试探，试验他们内在的东西；因此，诱惑的最近目的是知识；现在，引出这种知识的方式或方式使诱惑变得好或坏：因为上帝试探，撒旦也试探。“所以诱惑是通过感官、理性、倾向、情感对任何人进行影响，或者可能在善的外表下，朝着冒犯上帝的方向。”

1. Temptation is a working, or an act of stirring in the tempter, not physical, but moral, and objective; no tempter, who is only a tempter, can by any real action fire the will. Satan doth but knock, by his logick, at the out-side of the door, but cannot open. Free-will is a tender, excellent piece of creation; and either the best or the worst of the whole creation of God. See well to it, 'tis a work of your whole lifetime to watch this door.
诱惑是一种工作，或者是引发诱惑者内心激动的行为，不是物质上的，而是道德上的和客观的；没有仅仅是诱惑者的诱惑者能够通过任何真实的行动点燃意志。撒旦只是通过他的逻辑敲打门外，但无法打开。自由意志是一件娇嫩而卓越的创造品；它是上帝整个创造中最好的或最糟糕的部分。好好看着它，这是你一生中观察这扇门的工作。

2. Temptation is an act of moving, or stirring the powers of man: as when wine is stirred, and wine and dregs are jumbled through other; or a fountain troubled, and water and clay mixed in one; hence every tempted person is some way a sufferer, though he know not particularly it is so. As the fish tempted with the bait, the bird with the fowler's song, are sufferers, tho' they know not; there is a breaking in upon the fancy, sense, reason, will, and affections to strike a hole in the soul; so tempting is called piercing, though the fool going to the chambers of death, knoweth not that it is for his life, Prov. 7:23. To be tempted is a matter of great concernment; illumination is most necessary here, and specially to know that God aimeth at the trial of our faith, and other glorious ends. And that, 1. Satan seeks some of his own work in us, as God seeketh to bring out some of his work in us. 2. That Satan aims to go between the believer and his strong hold. 3. That he aimeth at house-room in the soul.
诱惑是一种移动或激发人的力量的行为：就像搅动酒，使酒和渣滓混合在一起；或者像扰乱的泉水，使水和泥混合在一起；因此，每个受到诱惑的人在某种程度上都是受害者，尽管他不知道具体是这样的。就像鱼被饵诱惑一样，鸟被捕鸟人的歌声诱惑一样，他们虽然不知道，但是想象力、感觉、理性、意志和情感都受到了冲击，给灵魂打了一个洞；所以诱惑被称为刺穿，尽管愚人走向死亡的房间，却不知道这是为了他的生命，箴言 7:23。被诱惑是一件非常重要的事情；在这里，启示是最必要的，特别是要知道上帝的目的是试验我们的信仰和其他荣耀的目的。还有，1.撒旦在我们身上寻找他自己的工作，就像上帝在我们身上寻找他的工作一样。2.撒旦的目标是站在信徒和他的堡垒之间。3.他的目的是在灵魂中找到住所。

3. The temptation works upon both the inward and outward man; on senses, fancy, mind, inclination, will and affection, but hath a special design at the soul.
诱惑作用于内外两个人；对感官、想象力、思维、倾向、意愿和情感产生影响，但对灵魂有特殊设计。

4. By the temptation any is, or may be moved to sin; for all tempted, are not actually induced to sin. Christ was really tempted of the devil, but was never induced to sin. Satan shot his arrows at Job for nothing; he lost his labour in seeking the failing, and drinking up of Peter's faith. Therefore to be tempted of the devil, or the world, is not a sin.
通过诱惑，任何人都可能被引诱犯罪；因为所有受到诱惑的人，并不一定真的会犯罪。基督确实受到了魔鬼的诱惑，但从未被引诱犯罪。撒旦对约伯射出了箭，却一无所获；他在寻找失败和消耗彼得的信仰方面也徒劳无功。因此，被魔鬼或世界诱惑并不是一种罪过。

5. The temptation worketh under the colour of good. The first printing iron and master-sampler of tempting, hath this character of apparent good; Gen. 3:6. The woman saw that fruit was good. 1. Because tempted persons are reasonable creatures, and as instinct taketh with birds, and beasts, and poor nature swayeth elements in their motion, so reason is a strong tying chain.
5. 诱惑以善的外表出现。第一次印刷的铁和诱惑的大师，具有明显善的特征；创世记 3:6。女人看见果子好。1. 因为被诱惑的人是理性的生物，就像本能对鸟类、兽类和贫弱的自然对元素的运动产生影响一样，理性是一条强大的束缚链。

2 Every temptation hath a garment, or rather a shirt of truth in the understanding, and coming under the shadow and roof of the desiring faculty as good, nothing hindereth it to take, but a marring of the understanding, in apprehending some black spot, in the fairness of it; when Satan saileth fair with favour of the wind, and cometh in his whites, and in cloth of gold, as an angel of light, we are as readily moved often (such is our childishness) with good-like as with good. Believe not therefore a white devil, because white. O because to yield your tongue to lick a honey-temptation, under the vail of sweetness. Receive things rather because lawful, than because good or pleasant. 2. Believe it, there can be no reason for sin, no reason can wash the devil to render him fair; neither thirst, nor company, can be a reason of drunkenness. An injury cannot justify every war and blood-shed; because injury is a sin, and to wash one sin with another, is as if you should wash a soul face with inkwater. 3. Believe sin to be folly and darkness, and light of reason can be neither father nor mother to folly and darkness; holiness is white and fair, within and without.
2 每个诱惑都有一件衣服，或者更确切地说是一件真理的衬衫，它在理解中，进入欲望的能力的阴影和屋顶下，作为好的存在，没有什么能阻止它的接受，只是理解上的破坏，在理解中理解到一些黑点，在它的美丽中；当撒旦以风的恩惠和他的白色，以及金色的衣服，作为光明的天使，我们往往很容易被感动（这是我们的幼稚），就像是我们喜欢好的一样。因此，不要相信一个白色的魔鬼，因为它是白色的。哦，因为要让你的舌头去舔一个甜蜜的诱惑，在甜蜜的面纱下。接受事物更多是因为合法，而不是因为好或愉快。2.相信吧，犯罪没有理由，没有理由可以洗涤魔鬼使他变得公平；渴望和陪伴都不能成为醉酒的理由。一种伤害不能为每一场战争和流血辩护；因为伤害是一种罪恶，用另一种罪恶来洗涤一个罪恶，就像你用墨水洗脸一样。3.相信罪是愚蠢和黑暗的，理性的光明既不能是愚蠢和黑暗的父亲，也不能是母亲；圣洁是白色和美丽的，内外都是如此。

6. The object of the temptation, in the definition; the terminus ad quem, is that which is offensive to the majesty of God. That we may understand this, remember four are said to tempt; 1. God, his tempting neither in the condition of the work, or intention of the worker, is sin, But the Lord proveth you (saith Moses to Israel) that be might know, whether ye love the Lord your God. 2. Our own lusts tempt and lead aside, Jam. 1:14. And as fire cannot but make fire; so both in the intention of the work and the worker, the end of temptation is sin. Concupiscence is a mother that cannot bring forth a good daughter. 3. If men tempt to sin, as a magistrate, by good laws tempteth wicked men, the end is not necessarily sin in the intention of the doer; tho' no man can formally tempt another to sin, but he sinneth and tempteth to sin both ways. And when Satan tempts, he driveth ever at sin; both ways we are to fear God, to watch, to stand out, when he tempteth.
6. 诱惑的对象，在定义中；终点是冒犯上帝的事物。为了理解这一点，记住有四个人被称为诱惑者；1. 上帝，他的诱惑既不是工作的条件，也不是工作者的意图，是罪恶的。但耶和华试验你们（摩西对以色列人说），为了知道你们是否爱耶和华你们的上帝。2. 我们自己的欲望诱惑并引导我们偏离正道，雅各书 1:14。就像火不能不产生火一样；所以无论在工作的意图还是工作者的意图上，诱惑的目的都是罪恶。贪欲是一个无法生出好女儿的母亲。3. 如果人们以诱使犯罪的方式诱使他人，如同法官通过良好的法律诱使邪恶的人，那么在行动者的意图中，目的并不一定是罪恶；尽管没有人可以正式地诱使他人犯罪，但他以两种方式犯罪并诱使他人犯罪。当撒旦诱惑时，他总是在追求罪恶；无论如何，我们都应该敬畏上帝，在他诱惑时保持警惕，坚守正道。

2. Now we are to consider, that tho' Satan be sentenced already, and as a malefactor under bail, and in chains, yet hath he leave to walk to and fro in the earth, and is not yet cast in prison, nor are we freed from his temptation, the personal persecution and malice of Satan, as we are from the persecution of the damned now in hell, who did persecute us here on earth, but cannot now. No doubt but as the good angels struck the men of Sodom with blindness, so the ill angels have the like power on the senses, a man possessed with the devil was both dumb and deaf, Job 2:6. Satan smote Job with sore boils, from the sole of his foot unto his crown; and so devils have power over the senses, and bodily organs; and so of necessity over the blood, to cause rottenness in it, which must be in boils, and to alter and infect the humors Psal. 78:49. Evil angels were ministers of the Lord's plagues on the Egyptians. But I shall not think it a good argument, to prove, that angels can jumble the humors, to make many things appear without that they are not; and that they can work on the internal senses, the fancy and imagination, because we ourselves, by an act of free-will can stir up the memory of things, and provoke our fancies to the apprehension of things: Ergo, angels either good, or evil, can do the like. This is but a sorry poor reason, for we ourselves can do many things within ourselves, which the angels cannot do; I know the thoughts of my own heart, when they come forth in act, 1 Cor. 2:11. No angels good or ill can know them; I can with an obediential act of free-will, by grace, set my free-will on acts to command my memory, fancy, imagination, thoughts, to meditate on bypassed experiences of divine favours, and sweetly solace myself in God, with these thoughts; no angels in heaven or hell, can determine my free-will to those spiritual acts; yet, by the grace of God, I can do it. Nor is that true, whatever an inferior power can do, that a superior can much more do: if there be orders in angels, a superior angel cannot determine the will of an inferior, as he himself can do. Sure, my knowledge and will are inferior powers, in comparison of angels, 1 Cor. 13:1 yet have I greater dominion over my own understanding and will, than the angels have over my understanding and will, and can know my own actual thoughts, and determine mine own will by grace, which no superior powers of angels, or any else, save the Almighty, can do.
现在我们要考虑的是，虽然撒旦已经被判决，并作为一个罪犯被保释和束缚，但他仍然被允许在地上往来，并没有被关进监狱，我们也没有从他的诱惑中解脱出来，就像我们从地狱里的被诅咒者的迫害中解脱出来一样，他们曾经在地上迫害我们，但现在不能了。毫无疑问，正如好天使使所多玛的人变瞎一样，邪恶天使也有同样的能力作用于感官，一个被魔鬼附身的人既是哑巴又是聋子，约伯记 2:6。撒旦用疮痍击打约伯，从脚底到头顶都是疼痛的疮痍；所以魔鬼对感官和身体器官有权力；因此必然对血液有影响，引起腐烂，必须形成疮痍，并改变和感染体液，诗篇 78:49。邪恶天使是上帝对埃及人的灾祸的执行者。 但我不认为这是一个好的论据，证明天使可以混合体液，使许多事物看起来不是它们本身；他们可以对内在感觉、幻想和想象力产生影响，因为我们自己可以通过自由意志的行动唤起记忆，并激发我们的幻想力去理解事物：因此，无论是善良的天使还是邪恶的天使都可以做到这一点。这只是一个可怜的理由，因为我们自己可以在自己内部做很多天使无法做到的事情；我知道我自己的心思，当它们以行动的形式出现时，哥林多前书 2:11。没有善良或邪恶的天使能够了解它们；我可以通过恩典的顺从自由意志的行动，使我的自由意志指挥我的记忆、幻想、想象、思想，沉思过去神的恩宠的经历，并在这些思想中甜蜜地安慰自己；天堂或地狱中的任何天使都不能决定我的自由意志去进行这些属灵的行动；然而，凭借上帝的恩典，我可以做到。而且，不是所有较低级的力量能做到的事情，较高级的力量就能做得更多：如果天使中有等级，一个较高级的天使不能像他自己那样决定一个较低级的天使的意愿。 当然，与天使相比，我的知识和意愿是较低的力量，哥林多前书 13:1，然而，我对自己的理解和意愿有着更大的掌控权，超过了天使对我的理解和意愿的掌控权，我可以通过恩典了解自己的实际思想，并决定自己的意愿，这是任何天使或其他人，除了全能者之外，都无法做到的。

I rather conceive, that the outward and inward senses, humours, imagination, fancy, memory, being natural agents; and scripture clearly shewing, that angels and devils can, and do work upon natural agents, have a power over all our dispositions, temperature, senses, fancy, imagination, memory; therefore what is natural in the acts of understanding and memory, not moral, angels do, and may know. What heart-secrets devils know from the disposition of body, paleness, redness, trembling, dejected countenance, are good conjectures, and surer it may be than we can apprehend, but no certain knowledge.
我认为外在和内在感官、体液、想象力、幻想力、记忆都是自然因素；圣经清楚地显示，天使和魔鬼能够影响和操纵自然因素，对我们所有的情感、体质、感官、幻想、记忆都有影响；因此，在认知和记忆行为中天使们可以了解和知晓自然的东西，而非道德上的东西。魔鬼们从体质的变化，苍白、红润、颤抖和沮丧的面容，可以推测出内心的秘密，这些推测说不定比我们意识到的更可靠，但并非确定的知识。

God only knows all the thoughts of man, and his secrets, 1 Kings 8:39. For thou (even) thou only knowest the hearts of all the children of men. Prov. 15:11. Hell and destruction are before the Lord, how much more then the hearts of the children of men? He that can read hell and destruction, and all the secrets of darkness, can also read, as a book opened at noon-day, the midnight-thoughts of all the children of men. Psal. 44:21; Jer. 17; Rom. 8:27; 1 Thess. 2:4; Rev. 2:23; Acts 1:24; Pro. 17:3; Pro. 21:2; Job. 22:24, 25. Yea, to know the present thoughts, is proper to God, Mat. 19:4. And Jesus, knowing their thoughts, said, Wherefore think ye evil in your heart. Nor can angels see the present thoughts come out in action; for otherwise, the man himself knoweth his own thoughts, when he actually thinketh them, 1 Cor. 2:11 else he could not be convinced of the sinfulness of them, nor comforted in the spiritualness and preciousness of them.
只有上帝知道人的一切思想和秘密，列王记上 8:39。因为只有你知道所有人的心思。箴言 15:11。地狱和毁灭在上主面前，何况人的心思？能够阅读地狱、毁灭和黑暗的秘密的人，也能够像正午打开的书一样阅读所有人的午夜思想。诗篇 44:21；耶利米书 17；罗马书 8:27；帖撒罗尼迦前书 2:4；启示录 2:23；使徒行传 1:24；箴言 17:3；箴言 21:2；约伯记 22:24, 25。是的，知道现在的思想是上帝的专属，马太福音 19:4。耶稣知道他们的思想，说：“你们为什么心里怀着恶念？”天使也不能看到现在的思想转化为行动；否则，当人实际思考时，他自己就知道自己的思想，哥林多前书 2:11，否则他无法被说服思想的罪恶性，也无法在其中找到属灵和宝贵的安慰。

It is a fond opinion of some, who say, angels can see the thoughts of the heart, when they are, but not what they are, whether they be good or bad, love or hatred; for that is nonsense, to see moral acts, and not to be able to pass any judgment on them; or, that angels see our thoughts, but not whether they be intense and vehement, or cold and remiss; for it is proper to God, as the searcher of hearts, to know the secrets of the heart, and all the qualities of it, that he may accordingly judge them. And if angels see them as moral acts, they must know the vehemency, or slowness of them; the scripture placeth also the difficulty of knowing the thoughts, and the distance, and remoteness of them, from the understanding of men or angels, in the thoughts themselves, not in the vehemency or slowness of the thoughts; and it is but an evasion that some have, that angels may know the thoughts, and acts of the will in themselves, but not know to what end they are directed; and that the intention of the mind is the great secret that God hath reserved to himself. Because, 1. The scripture placeth the secrecy of the free acts of will and understanding in the acts themselves, and not in the intention; for so most of the actions of men and angels, their speaking this, not that; their walking in this city; their eating, sleeping, now, not another time; their praying, hearing, reading, shall be secrets known to God only, not to angels or men, just as the acts of understanding, the will, are; because the particular intention, whether we do these sincerely, for a good or bad end, yea, often for what end we do them, is amongst the secrets of the heart, as far distant from the understanding of men or angels, as any secret can be. 2. The intention of all our elicit acts, that issueth from will and understanding, are also acts of the heart and reins, that fall under the present question, and the greatest secrets in man, Heb. 4:12.
有人认为天使能看到人心中的思想，但不能看到思想的本质，无论是善还是恶、爱还是恨；因为这是荒谬的，看到道德行为却不能对其进行任何判断；或者说天使能看到我们的思想，但不能知道它们是强烈和热烈的，还是冷漠和懈怠的；因为作为心灵的探察者，只有上帝才能了解心灵的秘密和所有的品质，以便相应地进行判断。如果天使将它们视为道德行为，他们必须知道其强烈程度或缓慢程度；圣经也将了解思想的困难、思想与人或天使的理解之间的距离和隔阂，放在思想本身，而不是思想的强烈程度或缓慢程度上；有些人只是逃避，认为天使可以了解思想和意愿的行为，但不知道它们的目的；而心灵的意图是上帝保留给自己的伟大秘密。因为，1. 经文将自由意志和理解的秘密置于行为本身，而不是意图中；因此，人和天使的大多数行动，他们说这个而不是那个；他们在这个城市行走；他们吃饭、睡觉，现在而不是其他时间；他们祈祷、听讲、阅读，都是只有上帝知道的秘密，不为天使或人所知，就像理解和意愿的行为一样；因为特定的意图，无论我们是否真诚地做这些事情，是为了好的或坏的目的，甚至我们为什么做这些事情的目的，都是心灵的秘密，与人或天使的理解相距甚远，就像任何秘密一样。2. 我们所有的自愿行为的意图，都是心灵和肾脏的行为，属于当前问题和人类最大的秘密，希伯来书 4:12。

Neither see I any reason, from the disproportion between the knowing faculty and the understanding of angels, why angels may not know the thoughts of my heart, as well as I know them myself: nor can the reason be, Suarez saith, because angels, tho' they have sufficient power in the faculty of understanding, to know these things, yet have not in their understanding the species, the babies, images, and representations of heart-secrets. But with his good leave, this is petito principii; for the question is, How cometh it to pass, that angels, who have the species of higher and more profound things, as of the natural knowledge, that there is a God, that he is infinite, eternal, yet have not the species of an object far inferior, and yet intelligible, to wit, of the heart-actions of a man? 2. When I ask how cometh it, that an angel, or a man, knoweth not this? I ask indeed, how cometh it to pass, that an angel, or a man, wanteth such a species of such a thing? So Suarez saith in effect, 'angels know not heart secrets, because they know not heart secrets.' I conceive, God hath laid a covering over the hearts of men and angels, from his own free and wise will, and reserved that secret to himself: for God gave speech to men, and a way how angels should communicate their thoughts to angels and men, which is angel-speaking; and this gift had been useless, if angels and men could intuitively read and behold the thoughts of one anothers hearts: nor is it useful for the end of reasonable nature, for love and society, that we know the secrets of one anothers hearts; for the Author of nature giveth not that by nature, which with less impeachment of love, and not without danger of contention and hatred, may by industry be acquired. And we should take heed, what is written in the book of our heart, when such a searching eye readeth it, as God; and will one day read out to the hearing of men and angels, all these secrets, Eccles. 12:14. Except we be pardoned in Christ, many state-secrets, many soul contrivances may come out, to our everlasting shame.
我看不出任何理由，从认识能力和天使的理解之间的不成比例来看，为什么天使不能像我自己一样知道我内心的想法：苏亚雷斯说，原因不能是因为天使虽然在理解能力上有足够的能力来知道这些事情，但在他们的理解中却没有心灵秘密的物种、婴儿、形象和表现。但请原谅我说，这是个假设；因为问题是，天使如何知道更高级和更深奥的事物的物种，比如自然知识，即有一个上帝，他是无限的，永恒的，但却没有一个远低于这些的、可理解的对象的物种，即人的心灵行为的物种？2. 当我问天使或人为什么不知道这个时，我实际上是在问，为什么天使或人缺乏这样一种事物的物种？所以苏亚雷斯实际上说，天使不知道心灵的秘密，是因为他们不知道心灵的秘密。我认为，上帝以自己的自由和智慧之意，给人类和天使的心灵覆盖了一层保护，并将这个秘密保留给自己。因为上帝赋予了人类言语，以及天使与人类之间沟通思想的方式，即天使语言；如果天使和人类能直观地读懂彼此心灵的思想，这个恩赐就没有用处。而且，对于理性的本性来说，了解彼此心灵的秘密并不有益于爱和社交；因为自然的创造者并不会通过自然的方式给予我们这种能力，这种能力可以通过努力获得，但会对爱的损害较小，而且不会没有争斗和仇恨的危险。当上帝这样一个深入探察的眼睛阅读我们心灵的书时，我们应该谨慎对待。有一天，他将把这些秘密向人类和天使宣读出来，使我们永远蒙羞。除非我们在基督里蒙受宽恕，否则许多国家机密、许多灵魂策划可能会被揭示出来，给我们带来永远的羞耻。

And for this cause, we are to bless the Lord, who hath reserved from Satan's princedom, and left out of his charter any power to compel our will. It is true, Satan hath a bordering, or (as it were) some out-land princedom over Saul's will, in that he can sit and ride on his melancholy; so as he is moved to throw a javeling at Jonathan, and to seek to kill David! yet so as he, that is so acted by an evil spirit, is blame-worthy; and then it must be presumed, that he hath some do minion over his will, Acts 5:2. Peter faith to Ananias, Why hath Satan filled thine heart, to lie to the Holy Ghost? Here the Holy Ghost arraigneth not Satan, but Ananias for a lie, which yet came from the father of lies. Which is, 1. Because there was fewel and powder in the hearth before, and Satan did but blow the bellows, and brought forth the flame. 2. Because we willingly join, and love to have it so. 3. Because the act of sinning cometh formally from free-will, which cannot be forced, but may keep out the siege without violence, but yet basely rendereth.
为此，我们应该赞美主，他保留了撒旦的统治权，并在他的特许状中排除了任何强迫我们意愿的权力。确实，撒旦在扫罗的意愿上有一片边境，或者可以说是一片外地的统治权，他可以坐在他的忧郁上，以至于他被激怒向约拿单投掷标枪，并试图杀死大卫！然而，那个被邪恶精神所驱使的人是应受责备的；因此可以推断，他对自己的意愿有一些支配权，使徒行传 5:2。彼得对亚拿尼亚说：“撒旦为什么使你心里充满了谎言，欺骗圣灵？”在这里，圣灵不是控告撒旦，而是控告亚拿尼亚撒谎，尽管这个谎言来自谎言之父。这是因为：1. 在此之前，壁炉里已经有燃料和火药，撒旦只是吹动风箱，引发了火焰。2. 因为我们愿意加入，并喜欢事情变成这样。3. 因为犯罪的行为形式上来自自由意志，它不能被强迫，但可以在没有暴力的情况下抵挡围攻，但却卑鄙地投降。

If Satan be the prince of the air, and can raise mighty storms and winds, that can smite the four corners of an house, which is not like an ordinary wind, that bloweth from east or west, or north or south, but rather right down, Job 1:19. If he have power of floods, and seas, and be a roaring lion, and, by reason of his sagacity and skill in the secrets of nature, can do wonders, tho' no miracles, as to raise the dead, by applying actives and passives together; no question, the Lord letting loose some links of the chain he is fettered withal, he can work curiously and strongly on the walls of bodily organs, on the shop that the understanding soul lodgeth in, and on the necessary tools, organs, and powers of fancy, imagination, memory, humours, senses, spirits, blood, so nearly joined with the soul, as will, understanding, conscience, and affections sit in dangerous neighbourhood with such malignant spirits.
如果撒旦是空中的王子，能够引起强大的风暴和风，可以打击房屋的四个角落，这不像是普通的从东、西、北或南吹来的风，而是直接从上方降下来，约伯记 1:19。如果他有控制洪水和海洋的能力，并且是一只咆哮的狮子，并且由于他在自然的秘密中的聪明才智和技巧，可以做出奇迹，虽然不是真正的奇迹，比如通过同时应用主动和被动来复活死者；毫无疑问，上帝放松了他所束缚的链条中的一些环节，他可以在身体器官的墙壁上进行精细而有力的工作，对于理解灵魂所寄宿的工作室，以及幻想、想象力、记忆、体液、感觉、精神、血液等必要的工具、器官和力量，它们与灵魂如此紧密地结合在一起，以至于意志、理解力、良心和情感与这样的恶性精神处于危险的邻近关系。

It is (no question) hard enough to give an exact delineation of the length and breadth of the borders of the princedom of Satan; nor is it necessary, for our edification, to know all the secrets and mysteries of the devil's power, how he assumeth a body, what he can do in the sphere of nature, how he acts upon men: sure, he hath some in his snare, as poor birds, who are taken captives by him at his will, 2 Tim. 2:26 and that he sitteth at the helm, as it were, of some, and acts and stirreth them so, the wind and tide of their lusts complying with him, that they cannot chuse but fail, and walk according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience, Eph. 2:2. And that he can borrow tide and fair wind at his nod, and woo the soul by the shop and office-house, the body, the flesh, the senses; and reciprocally, act, indirectly, by foreign embassies and missive letters, on the will and understanding, and the lusts, that are domestick friends within, to draw in the senses, and the fancies, and imagination, to join with him; as is clear in his first dealing with Eve. It is not his way, to deal with the senses only, or with reason only, or to keep such a method, as peremptorily to begin at one before another; but in Satan's first temptation of Eve, he acteth collaterally and reciprocally; he acteth on the ear, by speaking; and on the mind, by speaking reason, Hath God said, Ye shall not eat of every tree? Doth he so strictly tie you? Is that reason and justice, to put a law on an apple? Then you may not eat of every tree, which God hath made for eating. And Satan worketh on the sense by reason, Gen. 3:5. For God doth know, that in the day ye eat, then your eyes shall be opened, and ye shall be as gods knowing good and evil. And this wrought upon the sense; for it is added, v. 6. And the woman saw that the tree was good for food. And again by the sense of seeing, Satan wrought on the will, to bring out the consent, verse 6. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat. So Satan can make the body a tempter to the soul, and the soul and reason, a tempter to the body; as when the husband is leprous, and the wife infected with the pestilence, he rendereth her a leper, and she rendereth him sick with a running botch. When the body is pampered, and the vessels full, it draweth the soul's consent to fleshly lust; and the soul findeth reason, but corrupt reason, why the body should be a member of an harlot. And there is mutual help between concupiscence and conscience; the one tempting with strong acts of lusting, the other tempting with lustful reason, shew it should be so, and may be so; as in a water-work, drawing water from such a place, twenty empty buckets come down, twenty full buckets come up, and every one serveth another, for one common work. Nor is it a wonder that one devil doth kiss and embrace another.
撒旦王国的边界的长度和宽度确实很难准确描述；但对于我们的教化来说，并不需要知道魔鬼权力的所有秘密和奥秘，他如何取得身体，他在自然界中能做什么，他如何对人类产生影响：他确实把一些人像可怜的鸟一样困在自己的陷阱中，随心所欲地捕获他们（提摩太后书 2:26）；他好像坐在一些人的舵上，操纵和激励他们，他们的欲望与他相符，以至于他们不得不失败，按照这个世界的方式行走，按照空中掌权者的方式行走，就是现在在不顺从之子中活动的那灵（以弗所书 2:2）。他可以随心所欲地借用潮水和顺风，并通过身体、肉体、感官等方式追求灵魂；反过来，他间接地通过外交使节和信件对意愿、理解和内心的欲望进行影响，吸引感官、幻想和想象与他合作；这一点在他与夏娃的第一次交往中是明显的。 这不是他的方式，仅仅处理感官，或仅仅处理理性，或者保持这样一种方法，坚决地先从一个开始。但在撒旦第一次引诱夏娃时，他以相互作用的方式行动；他通过说话作用于耳朵，通过说理作用于思想，上帝真的说过，你们不可吃园中所有树上的果子吗？他真的这么严格地约束你们吗？将法律强加于一个苹果上，这是理性和公正吗？那么你们就不能吃上帝为食物而造的每棵树了。而撒旦通过理性作用于感官，创世记 3:5。因为上帝知道，你们吃了的那一天，你们的眼睛就会睁开，你们就会像神一样知道善恶。这对感官产生了影响；因为接下来又加上了，第 6 节。女人看见那棵树的果子好作食物。再次通过视觉感知，撒旦对意愿产生了影响，以获得同意，第 6 节。女人看见那棵树的果子好作食物，也悦人眼目，且是可喜爱的，能使人有智慧的树，就摘下果子来吃了。 所以撒旦可以使身体成为诱惑灵魂的工具，而灵魂和理性则成为诱惑身体的工具；就像丈夫患上麻风病，妻子感染了瘟疫一样，他使她成为一个麻风病人，她使他生病并长出溃疡。当身体被宠坏，血管充盈时，它引诱灵魂同意肉欲；而灵魂找到了理由，但是腐败的理由，为什么身体应该成为妓女的一部分。欲望和良心之间存在相互帮助；一个通过强烈的欲望行为引诱，另一个通过充满欲望的理由引诱，表明应该这样做，也可以这样做；就像在一个抽水工程中，从某个地方抽水，二十个空桶下来，二十个满桶上来，每个桶都为另一个桶服务，为了一个共同的工作。一个恶魔亲吻和拥抱另一个恶魔并不奇怪。

Cast out
驱逐

The prince of this world's casting out, leadeth us to a further consideration of Satan's punishment: as there is a double sin in Satan, so a double punishing and casting out. The ill angels first sin I determine not; 'they abode not in the truth; they kept not their first and proper station.' God made all things good, and placed them all in due and fit houses and stations, and God was the station and house of the angels; the devils first left God, and left their own house; 'tis like they would have been higher, and affected a godhead: they would not sit contentedly, in the place God set them in. Shifting spirits, climbing men, that would be higher than God hath placed them, and would be without their own skin, and above their own element and proper sphere, have this, as a grain of the ill seed, that the old serpent spewed in Eve. The devil knew how to go out of his own house, and to climb above his own proper station, and he would lead Eve up the stairs, whither he did climb himself, to seek to be like God, knowing good and evil, Gen. 3:5. The whole creation was like a well ordered army, at the beginning, all kept rank, and marched in order; the devils were the first soldiers in the army that spilt the comely rank, and marred the first order: the prince of darkness, that great lord of confusion, made the first jarring, and sampler and prime discord in the sweet musick, and song of the praises of the Creator, that all creatures did sing: Therefore God the Creator, in his justice, spared not him, and his fellow-mutineers, but cast them down to hell, and delivered them unto chains of darkness, to be reserved unto judgment, 2 Pet 2:4. Christ, as Mediator, did not inflict this punishment on the fallen angels.
这个世界的王被赶出去，引导我们进一步思考撒旦的惩罚：撒旦有双重罪恶，所以有双重的惩罚和驱逐。恶魔们最初的罪恶我不确定；“他们没有留在真理中；他们没有保持他们最初和适当的地位。”上帝创造了一切都是好的，并将它们放置在适当的房屋和位置，上帝是天使们的位置和房屋；恶魔们首先离开了上帝，离开了他们自己的家；他们可能想要更高，追求神性：他们不愿意满足于上帝给他们安排的位置。变换的灵魂，攀登的人，想要比上帝安排的更高，想要脱离自己的皮囊，超越自己的元素和适当的领域，这是邪恶种子的一粒，是旧蛇在夏娃身上吐出的。魔鬼知道如何离开自己的家，攀登到自己适当的位置之上，他想要引导夏娃上楼梯，他自己也攀登到那里，试图成为像上帝一样，认识善恶，创世记 3:5。 整个创造物就像一支井然有序的军队，一开始，所有人都保持队形，有序前进；恶魔是军队中第一批破坏整齐队伍、破坏最初秩序的士兵：黑暗之王，混乱的大领主，制造了最初的不和谐，破坏了对创造者的美妙音乐和赞美之歌的和谐。因此，创造者上帝在他的公正中，没有饶恕他和他的同谋，而是将他们投入地狱，并将他们交付给黑暗的锁链，以等待审判，彼得后书 2:4。作为调停者，基督没有对堕落的天使施加这种惩罚。

Now, there is a second sin of the devils, and that is not only the casting down of man, but the continuing without retreating in the first sin. 1 John 3:8. He that committeth sin is of the devil; for the devil sinneth from the beginning. John 8:44. Satan was a murderer from the beginning, and abode not in the truth; because there is no truth in him. What, is not Satan's first sin a transient act gone and past; is Satan this day in the very act of murdering all mankind, and of murdering Adam and Eve, who many thousand years ago are dead? It is true, the act, physically considered, is gone; but morally, Satan is yet on that same sin, 1. Because he did, and doth spin out, in a long thread, the very first sin; and all Satan's life from that day to this, is one continued act of apostasy: in, 1. the not retreating, nor repenting his first sin, and his first murder; Satan's hands are wet and hot this very day with the blood of Adam and Eve's soul. 2. In the continuing in, and approving of the act of his first sinning, by still envying the glory of God, malicing his workmanship and image, so as the guilt of that sin goeth along with him. Hence, Christ addeth his seal, as Mediator, to the Lord's first sentence of justice, in casting him out of heaven; and in regard he continueth in that sin, and addeth new soul murderers, to his first transgression, in tempting, tormenting, hating, opposing the redemption of man, the gospel, the offices of Christ, the church of Christ; Christ cometh in by his office as his judge, to add to his chains. In which a word,
现在，恶魔的第二个罪恶是不仅将人推倒，而且在第一个罪恶中继续前进而不退缩。约翰一书 3:8。犯罪的是属于魔鬼的，因为魔鬼从起初就犯罪。约翰福音 8:44。撒旦从起初就是杀人的，不守真理，因为在他里面没有真理。撒旦的第一个罪恶不是一个短暂的行为已经过去了吗？撒旦今天正在谋杀全人类，谋杀亚当和夏娃，他们在几千年前就已经死了吗？确实，从物理上来看，这个行为已经过去了；但从道德上来看，撒旦仍然在那个同样的罪恶中，1.因为他延续了第一个罪恶，将其拉成一根长线；从那天起到现在，撒旦的一生都是一种持续的背叛行为：在不退缩、不悔改他的第一个罪恶和第一个谋杀的情况下，撒旦的手今天仍然沾满了亚当和夏娃灵魂的鲜血。2.在继续并赞同他第一次犯罪的行为中，仍然嫉妒上帝的荣耀，恶意他的作品和形象，以至于那罪的罪责一直伴随着他。 因此，基督作为调解者，在上帝第一次宣判公正地将他赶出天堂时，加上了他的印章；鉴于他继续犯罪，并在引诱、折磨、憎恨、反对人类的救赎、福音、基督的职责和基督的教会方面增加了新的灵魂杀手；基督按照他的职责作为他的审判官进入，以增加他的束缚。其中一个词，

1. Of the punishment of devils.
恶魔的惩罚。

2. Of Christ, as he is the judge of devils.
基督，作为魔鬼的审判者。

The punishment hath relation to his first sin; his first sin was against the Holy Ghost, in that being a lamp of light, shining up in the high palace, and standing before the throne, wanting not any wicked principle of concupiscence within, or any habitual aversion from God, looking God in the face, and beholding the first truth, he sinned against God, and therefore was made an examplary spectacle to angels and men, of pure and unmixed justice, without mercy, and cast down to hell, without hope of a Saviour, or redemption, Heb. 2:16. For verily he took not on him the nature of angels, but the seed of Abraham.
惩罚与他的第一个罪行有关；他的第一个罪行是得罪了圣灵，因为他是一盏光明的灯，在高宫殿中照耀，站在宝座前，内心没有任何邪恶的欲望，也没有对上帝的习惯性厌恶，他直视上帝的面容，看到了第一真理，他得罪了上帝，因此成为了天使和人类的榜样，展示了纯粹而无情的公正，没有怜悯，被投入地狱，没有救主或救赎的希望，希伯来书 2:16。因为他确实没有担当天使的本性，而是担当了亚伯拉罕的后裔。

The evils of punishment inflicted on Satan, are, 1. His being cast out of the presence of God, never to see his face again, nor enjoy his favour. 2 Pet. 2:4. For God spared not the angels that sinned, but cast them down to hell. Hence, from this, schoolmen infer a second punishment, a perpetual sadness and dejection of mind, for the loss of that happy fruition of God. But I much doubt, whether sadness or the want of God's lovely presence, can consist with the extreme hatred of God and fiery averseness, implacable wrath, and burning envy, that Satan hath against the glory of God, or image of God, or any thing of God; especially against the Lamb and his followers, against whom he warreth continually; a sadness there may be in him, because he is a rational creature, in regard he is fallen from the good of happiness, not of holiness; but conjoined with wrath and hatred against God; and this is without question in all the damned.
对撒旦施加的惩罚的恶果有：1. 他被赶出上帝的面前，再也不能见到他的面容，也不能享受他的恩宠。彼得后书 2:4 说，因为上帝没有宽恕犯罪的天使，而是将他们投入地狱。因此，从这一点上，学者们推断出第二种惩罚，即永久的悲伤和心灵沮丧，因为失去了与上帝的幸福交流。但我非常怀疑，悲伤或对上帝可爱的面容的渴望是否能与撒旦对上帝的极度憎恶、炽热的厌恶、不可调和的愤怒和燃烧的嫉妒相一致，他对上帝的荣耀或上帝的形象或上帝的任何事物，尤其是对羔羊及其追随者的仇恨，他不断与他们作战；他可能会感到悲伤，因为他是一个理性的生物，因为他已经从幸福的善中堕落，而不是从圣洁中堕落；但与对上帝的愤怒和憎恶相结合；这在所有被定罪的人中毫无疑问。

2. The pain inflicted on the understanding, is the hurting of his natural speculative knowledge. Sure, if he see not God as the first truth, he seeth all deductions from the will, sovereignty, wisdom, justice of God, &c. more darkly than he did before; but, if his natural speculative knowledge was utterly lost, there should be no foundation remaining in him of wrath and envy against God, and his creatures and image. 2. His true and saving practical knowledge is lost, and in place thereof a crafty, versutious cunning, deceitfulness and subtilty to deceive and tempt; such as is in the serpent to sting: such a bloody instinct as is in the dragon, in the lion to devour: but otherwise, the devil is the first fool of the creation of God, and hath played the fool above five thousand years; for in rational policy, the tempting of our first parents to sin, tho' it was a master-piece of wit, was the ruin of his kingdom; and the serpent, even in the crucifying of Christ, did buy a scratch in Christ's heel at a dear rate, with the bruising and grinding to powder the head and life of the serpent, and the full destruction of his kingdom. And by experience, Satan knoweth he is a loser, in tempting and persecuting the Lord Jesus and his members, yet malice having put on the light of prudence, he knowingly soweth sin, blood, wrath, in Christ's field; and in so doing, he sweateth in labouring the vineyard of the Lord, to make an harvest and vintage for Christ.
对理解的伤害是对他天生的推理知识的伤害。当然，如果他不将上帝视为第一真理，他看到的关于上帝的意志、统治、智慧、公正等的推论会比以前更加模糊；但是，如果他的天生的推理知识完全丧失，他就不会再有对上帝、他的创造物和形象的愤怒和嫉妒的基础了。2. 他真正的、拯救的实践知识丧失了，取而代之的是一种狡猾、狡诈、欺骗和诱惑的能力；就像蛇一样刺人：就像龙、狮子一样嗜血；但是，魔鬼在上帝创造的生物中是第一个傻瓜，他已经愚弄了五千多年；因为在理性政策上，引诱我们的第一位父母犯罪虽然是一个智慧的杰作，但却是他王国的毁灭；而蛇，甚至在耶稣受难时，以昂贵的代价在耶稣的脚跟上留下了一道伤痕，却以碾碎和粉碎蛇的头和生命，以及完全摧毁他的王国。 通过经验，撒旦知道他在诱惑和迫害主耶稣及其信徒方面是个失败者，然而恶意已经戴上了谨慎的光芒，他有意地在基督的田地里播种罪恶、鲜血和愤怒；在这样做的过程中，他辛苦地劳作在主的葡萄园里，为基督收获和酿造。

3. Infused grace Satan hath not at all; because grace supernatural is a stem and blossom of heaven: 'tis hard to think, that since Satan was thrust out of heaven, any of the fruits or blossoms of that paradise can grow in him. Acquired knowledge Satan may have. And,
3. 撒旦没有注入优雅；因为超自然的优雅是天堂的根和花朵：很难想象，自从撒旦被赶出天堂以来，那个乐园的任何果实或花朵能在他身上生长。撒旦可能拥有获得的知识。

4. From this Satan hath faith against his will, Jam. 2:19. It is necessary in the specification rooted in a natural understanding; but in the exercise, as it were, forced and compelled; he would wish to want the constraining power of a natural knowledge; so as this is a wicked faith, and a tormenting virtue in the devil, as it is in many wicked men, who desire nothing more than to have conscience cut off from their soul: as some men are so pained with a gangrene in the foot, that they are willing their leg be sawn of: or like a man that hath a necessary servant, and most useful, and yet because he hath one intolerable gad, he must put him away. For light addeth fear and terror to some distracted persons, and maketh them out of measure furious; therefore ye must close door and window on them, and they are more sober when they have least light: so here, glancings of conscience serve but to make some see ghosts of hell, and terrifying sights.
从这一点上说，撒旦违背自己的意愿有信仰，雅各书 2:19。这是根植于自然理解的规范中所必需的；但在实践中，它是被迫和强迫的；他希望失去自然知识的约束力；因此，这是撒旦的邪恶信仰，也是许多邪恶人的折磨之德，他们最渴望的就是将良心从灵魂中割除：就像有些人因为脚上的坏疽而痛苦不堪，他们愿意将腿锯掉一样；或者像一个有一个必要的仆人，又是最有用的，但因为他有一个无法忍受的刺激，他必须把他赶走。因为光线给一些精神错乱的人增加了恐惧和恐怖感，使他们变得异常狂暴；所以你们必须关上门窗，他们在光线最少的时候更加冷静：所以在这里，良心的闪烁只会让一些人看到地狱的幽灵和可怕的景象。

3. Satan can have no hope of deliverance, but knoweth his prison-door is locked on him with a sad key, eternal despair; that so long as the Almighty liveth; and is God blessed for ever, so long shall he be miserable. Would sinners lend their thoughts and faith to eternity, that runneth out in so long a thread as ever and ever, and on pain, horrour, and torment for ever and ever, it might be they would not run and sweat so much in the way of sin.
撒旦无法寄望于解脱，但他知道他的监狱之门被一把悲伤的钥匙锁住，那是永恒的绝望；只要全能者活着，永远受赞美的上帝，他就会一直痛苦。如果罪人将他们的思想和信仰借给永恒，它会延续到永远，永远地承受痛苦、恐怖和折磨，也许他们就不会在罪恶的道路上如此奔跑和流汗。

6. Obstinacy, and invincible obduration and hardness, lieth on the mind, will, and affections of the devils; the cause of which, is his habitual continuance in, and love of the sin against the fair shining and convincing light of seen and enjoyed God, the justice of God, and the withdrawing of all grace and remedies against wilful hardning of the heart.
顽固、不可战胜的顽硬和坚硬存在于魔鬼的心智、意志和情感中；其原因是他对明亮而令人信服的上帝的光明和公正、以及对心志顽硬的恶习的持续习惯和喜爱，以及对所有恩典和对心志顽硬的心的治疗的撤回。

7. The breaking of Satan's hopes and counsels in all his ill attempts, his burning hatred of God, the Lamb's victories over the dragon, the chaining and bordering of his malicious power, &c. are great punishments.
撒旦在他所有恶意企图中希望和计划的破灭，他对上帝的燃烧仇恨，羔羊对龙的胜利，对他恶意力量的束缚和限制等都是巨大的惩罚。

8. I dare not, nor cannot determine, what the fire is that tormenteth him, nor the place of hell; 'tis more praise worthy labour, to seek to be delivered, in Christ, from it, than to search curiously into it.
我不敢，也无法确定折磨他的火是什么，地狱的位置在哪里；寻求在基督里从中解脱出来，比过分好奇地探究它更值得赞扬。

Satan's judge and caster out, is Christ; as may clearly be gathered from the words, Now is the prince of this world cast out. Hence,
撒旦的审判者和驱逐者是基督；这可以从以下话语中清楚地得出：现在这世界的王被赶出去了。因此，

Consid. 1. When Christ came to the office of Redeemer and Mediator of his church, to deliver his people out of the hands of Satan, he found Satan under old treason committed against God; for, before this, he kept mankind captive, and found him under a sentence for it, and cast down to hell: and because Christ was God, and the same God equal with the Father, therefore he made good his Father's deed, and putteth his seal and amen to that sentence; and for new treason against God, in man his image, whom God had made lord and little king of the earth, Christ gave out a new sentence against Satan, Gen. 3:15. I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel.
考虑 1. 当基督来到救赎者和教会的调停者的职位上，将他的子民从撒旦手中解救出来时，他发现撒旦曾经犯下反对上帝的古老背叛行为；因为在此之前，他将人类囚禁，并发现人类因此而被判了罪，并被打入地狱。因为基督是上帝，与父神平等的同一位上帝，所以他履行了他父亲的行动，并对那个判决加上了他的印章和确认；而对于撒旦在上帝的形象中对上帝的新背叛，上帝在人类中，他们是地球的主人和小国王，基督对撒旦宣布了一个新的判决，创世记 3:15。我要使你和女人彼此为仇，你的后裔和她的后裔也彼此为仇；她的后裔要伤你的头，你要伤他的脚跟。

Consid. 2. All punishment on Satan is now inflicted by the Mediator Christ; for since Satan came in the play, to appear a Satan and adversary to man, he set up another kingdom of darkness, opposite to the kingdom of the Son of God, Col. 1:13; John 14:30 he persecuteth the woman that brought forth the man child, Revel. 12:13 he goeth forth in his instruments to gather the kings of the earth, and the whole world, to the great battle of that great day of God Almighty, Revel. 16:14 and maketh war with the Lamb, Revel. 17:13, 14 he is accuser of the brethen, Revel. 12:10. The king of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon, Revel. 9:11. He is the arch-destroyer, and destroyeth all in relation to the man Christ and his church; therefore is Christ raised up a Redeemer, a Saviour, to revenge the cause of his brethren, and came in the flesh to destroy Satan, his kingdom and works, to enter in Satan's house to bind the strong man, and spoil him of his goods, Heb. 2:14; 1 John 3:8; John 14:30; Mat. 12:29, 30; Gen. 3:16; Col. 2:15, 16. And when Christ, by reconciling all things in heaven and earth to God, Col. 1:20 became the head of angels and men, Col. 2:9; Col. 1:18; Col. 2:10. He was stated in a headship over all the tribes of men and angels, to confirm the good angels that they should not fall, and to redeem fallen men; and when all state-solemnities at the coronation of Jesus Christ are performed, and the Father had said, Psal. 2:6. Yet I have set my King on my holy hill of Zion; Acts 5:31 he must, by his office and royal place, reign over the rebels, that are mixed with the willing subjects, and bruise them with a rod of iron, whether they will or no: and as when there is feud and wars between two houses, and blood on either side, there is an heir born of one of the houses to make peace between them, and take order with and subdue the rebellious, who refuse peace, and to revenge the injuries; so were there wars between the sovereign Majesty of the Lord our God, and both angel-nature and mankind. Angels and men had highly injured the Lord, and wounded his honour; Christ Jesus, a born heir of the seed of David, and of the royal line of heaven, God equal with the Father, comes to the crown, and makes peace between the Lord and men, and so far reconcileth the good angels, that they cannot fall out with God, but stand by the grace of the new heir; and Christ revengeth upon the devils and the world the wrongs done to God, and subdueth both under God.
考虑第二点。现在所有对撒旦的惩罚都是由调解者基督施加的；因为自从撒旦出现，成为人类的撒旦和对手，他建立了一个与上帝之子的国度相对立的黑暗王国，歌罗西书 1:13；约翰福音 14:30，他迫害那生下男孩的妇人，启示录 12:13，他出动他的工具，聚集地上的君王和全世界，参加那伟大的神的日子的大战，启示录 16:14，他与羔羊争战，启示录 17:13, 14，他是弟兄们的控告者，启示录 12:10。无底坑的王，他在希伯来语中的名字是亚巴顿，在希腊语中的名字是亚波利翁，启示录 9:11。他是大破坏者，摧毁与基督和他的教会有关的一切；因此，基督被兴起为救赎者、救主，为了为他的弟兄复仇，他以肉身降临，摧毁撒旦、他的王国和他的作为，进入撒旦的家中，捆绑那位强壮的人，夺取他的财物，希伯来书 2:14；约翰一书 3:8；约翰福音 14:30；马太福音 12:29, 30；创世记 3:16；歌罗西书 2:15, 16。当基督通过调和天上地下的一切与上帝和好， 1:20 成为天使和人类的头领，歌罗西书 2:9；歌罗西书 1:18；歌罗西书 2:10。他被任命为所有人类和天使的头领，以确保善良的天使不会堕落，并拯救堕落的人类；当耶稣基督加冕时，所有的国家庄严仪式都已完成，父神曾说过，诗篇 2:6。然而，我已经将我的君王安置在锡安的圣山上；使徒行传 5:31，他必须根据他的职责和王位统治那些与愿意顺服的臣民混在一起的叛逆者，并用铁杖压碎他们，不管他们愿意与否：就像两个家族之间存在敌对和战争，双方都有流血，其中一个家族诞生了一个继承人来调和他们之间的纷争，并对那些拒绝和平、报复伤害的叛逆者采取措施和征服；同样，至高无上的主我们的上帝与天使和人类之间也存在战争。 天使和人类严重伤害了主，损害了他的荣耀；基督耶稣，大卫的后裔，天堂王室的血脉，与父神平等的神，来到王位上，使主与人和解，使善良的天使与神和好，不能与神争执，而是站在新继承者的恩典之下；基督向魔鬼和世界报复对神的伤害，并使两者屈服于神之下。

Consid. 3. It is considerable, that wisdom and counsel is here in war: Satan foiled man, and subdued him, as his vassal and slave, to the condemnation he himself was under; and man must be king, lord and judge over devils. Angels, who envied man's happiness, and destroyed mankind, must appear personally, be arraigned, sentenced, and condemned before the man Christ. Man was shut out of paradise by the envy of angels; now hath the man Christ the keys of paradise, of heaven and hell, and death and the grave. Christ's garments are wet and stained, not with Edom's blood, Isa. 62. But (to borrow the expression) he goeth to heaven in triumph, and his apparel red with angel-blood, and so leadeth captivity itself captive. Other warriors take away the life of the living; but he taketh away the life of death itself. Others subdue captives; never one, save the man Christ, subdued captivity.
考虑第三点。在这里，智慧和谋略是很重要的：撒旦使人失败，并使他成为他自己所受的定罪的奴隶和奴隶；而人必须成为魔鬼的国王、主人和审判者。那些嫉妒人类幸福并摧毁人类的天使必须亲自出庭、受审、被判和被定罪，而审判者是基督。人类因为天使的嫉妒而被关在了伊甸园之外；现在，基督拥有天堂、地狱、死亡和坟墓的钥匙。基督的衣服湿透而染上了血，不是以东的血，以赛亚书 62 章。但（借用这个表达）他凯旋而上天，他的衣服染红了天使的血，这样他就把俘虏本身带走了。其他战士夺走活人的生命；但他夺走了死亡本身的生命。其他人征服俘虏；除了基督以外，从来没有人征服过俘虏。

Consid. 4. Victory over devils, by the man Christ, is more glorious, than if God had interposed absolute sovereignty and power, because mercy, grace, truth, justice, are the sweet ingredients, going out with the blood of God in it; and omnipotency is much seen, in that one little despised man of clay, totally routeth and destroyeth Satan, and many legions, so that tho' devils keep the fields, and daily fight; yet they can never make head again against Christ, nor win one battle, or pull one captive out of Christ's hand.
第四考量。基督之人战胜恶魔，比起上帝绝对的主权和能力干预更加荣耀，因为怜悯、恩典、真理、公义是与上帝的血一同传递的甜美成分；在那个被轻视的黏土制造的人身上，全能力能明显地表现出来，他彻底击败并摧毁了撒旦和许多军队，所以虽然恶魔在野外，每天战斗，他们永远无法再次对抗基督，也无法赢得任何一场战斗，或从基督手中救出囚犯。

Consid. 5. Heaven is not conquered again, nor hell and devils subdued by a sudden surprise, or a stratagem, but in fair wars, and in an open set battle, Col. 2:15. He on the cross made a shew openly, and trumphed over devils.
考虑第 5 点。天堂不是通过突然的惊喜或计谋再次征服，也不是通过公平的战争和公开的决战来征服地狱和魔鬼，哥林多后书 2:15。他在十字架上公开展示，并战胜了魔鬼。

Use 1. If God only know the heart, and its secrets, and men and angels cannot; we should aim and study sincerity; one witness of integrity here, is more than millions of witnesses, this one witness? the searcher of hearts, will cast a man, though he had a jury of angels to absolve him, and all the men on earth were on the inquest and assize, to carry him up above the skies, and the heaven of heavens, as more innocent than all the angels; and if angels, all angels and men were on your jury to condemn you, to be as foul and guilty as the prince of devils, yet, Rom. 8. If ye be in Christ, verse 33. Who shall lay any thing to the charge of God's elect? It is God that justifieth; verse 34. Who is he that condemneth? Rest upon the testimony of no man; there be thousands fair and spotless standing before the throne, whom the world condemned to hell, as soul and black; we may instance in Jesus Christ, his apostles and the martyrs of Christ; and thousands the blind world have written in heaven amongst the stars, and gods above the clouds, in the quire of angels, as Augustus Cesar, and thousands of these whom Jesus Christ did never own, but as enemies. O what is the worth and price of a conscience sprinkled in the blood of the Lamb? And what a precious voice is the testimony of the spirit? And what a valid pass and a Magna charta, a noble testificate, is that in heaven and eternity, if Jesus Christ say, Behold a true Israelite indeed, in whom is no guile.
如果只有上帝知道人心和它的秘密，而人类和天使无法知晓，那么我们应该追求和研究真诚；在这里，一个正直的证人胜过数百万的证人，这个证人就是心灵的探索者，即使他有一群天使来为他辩护，地球上的所有人都在调查和审判中，要把他带到天堂之上，比所有的天使都更无辜；而且，即使天使和所有人都在你的审判团中定你的罪，使你和魔鬼王子一样邪恶和有罪，但是，罗马书 8 章说，如果你在基督里，33 节说，谁能控告神所拣选的人呢？是神称他们为义；34 节说，谁能定他们的罪？不要依赖任何人的证词；在宝座前有成千上万的人站立，他们在世界上被定为邪恶和黑暗，但在天堂的星星中，他们被写入了神的册子，成为天使合唱团中的神，比如凯撒奥古斯都，还有成千上万的这样的人，耶稣基督从未认可他们，只视他们为敌人。 哦，一个以羔羊的血洒在上面的良心的价值和价格是多少？一个宝贵的声音是灵魂的见证吗？如果耶稣基督说：“看哪，一个真正的以色列人，他没有诡诈”，那么在天堂和永恒中，这是一个有效的通行证和大宪章，一个高贵的证明。

Use 2. What is light, and knowledge, though you had as much as the devils have, who are torches and lamps of hell for knowledge, if all your wisdom be against Christ? 'Tis a black condemnation, Jer. 4:22. My people are foolish, they have not known me, they are sottish children, and they have no understanding. Yet they are wise as the devil is, they are wise to do evil, but to do good they have no knowledge. They go for heads of wit, and wise men, who are deep, politick, profound state-atheists, who can, with their contrivances, roll about the wheels of two kingdoms, and can stir the helm of Europe, and yet know nothing of God, but all their wit runneth in the devil's channel, to plot, brew, and hatch wickedness, lies, subvert the cause of the just, crush the widow, murder and starve the fatherless, bear down religion, set up a human, earthly, civil structure of government in Christ's kingdom. Let them go for wise men, but they are wise for the devil; let the Lord speak to such, Jer. 8:8. How do ye say, we are wise, and the law of the Lord is with us. —— Verse 9. Lo they have rejected the law of the Lord, and what wisdom is in them? Can these be wise men and great state-wits, and not rather state-sots, who reject the wisdom of God? 'Tis now counted state-wisdom in Scotland, to patch up a false peace with Amalek, contrary to the covenant of God; tho' Saul give the Amalekites and their kings peace, God will give them no peace.
使用 2. 光明和知识是什么，即使你拥有与魔鬼一样多的知识，他们是地狱的火炬和灯笼，但如果你所有的智慧都与基督对立，那又有什么用呢？这是一个黑暗的定罪，耶利米书 4:22。我的百姓愚昧无知，他们不认识我，他们是愚蠢的孩子，没有理解力。然而，他们像魔鬼一样聪明，他们聪明地做恶，但对于行善却一无所知。他们被认为是聪明才智的人，是深沉、狡猾、深奥的国家无神论者，他们可以通过他们的计划在两个王国之间转动车轮，可以操纵欧洲的舵，但对上帝一无所知，他们所有的智慧都流淌在魔鬼的渠道中，策划、酿造和孵化邪恶、谎言，颠覆正义的事业，压迫寡妇，谋杀和饿死孤儿，打压宗教，建立一个人类的、世俗的、民事的政府结构在基督的国度中。让他们被认为是聪明人，但他们是为魔鬼而聪明；让主对这样的人说话，耶利米书 8:8。你们怎么说我们是聪明人，耶和华的律法与我们同在。——第 9 节。看哪，他们厌弃了耶和华的律法，他们有什么智慧呢？ 这些人能是智者和伟大的国家智者吗？还是说他们更像是国家愚人，拒绝上帝的智慧？在苏格兰，如今将与亚玛力人达成虚假和平视为国家智慧，违背了上帝的约定；尽管扫罗给予亚玛力人和他们的国王和平，但上帝不会给他们和平。

Use 3. If Satan be so understanding and subtile, so active a spirit; then the Famulists err, net knowing the scriptures; for they say, the devil is nothing, yea, nor the creature any thing; but God; as (saith the bright star, Cap. viii. pag. 68, 69.) "Nothing is but God and his will: pag. 77. There is nothing in the creature, which is not the creator himself; and therefore the sun is no sooner hid, but the beams cease to be; so if God hide himself, and withdraw his hand from the creatures, they suddenly return to their nothing. But as the beam and heat, tho' they contain nothing but sun and fire, yet lookt upon essentially as they are in themselves, they are not sun and fire, but only a certain dependent, or a spark of those: right so the creature, though all it consisteth of, is God; yet considered in the own proper nature, depends upon God; 'tis consequently somewhat." And that blasphemous piece, called Theologia Germanisa, written by a priest in high Dutch, and Englished by Giles Randal, printed at London 1646, by toleration, faith, "sin and the devil is nothing; but when the creature will challenge any good to itself, as to live, know, briefly to be able to do any thing that can be termed good, as tho' that good thing were appertaining to it, then the creature averteth itself from God, and that aversion is sin. And the devil's sin was, that he did arrogate this to himself, that he was something, and would be something, and that something was his, and in his right and power; this arrogancy, to be I, to myself to be me, and to be mine, was Satan's aversion and fall, and this is still in use." So this author. Hell and the devil cannot devise subtiller and vainer blasphemy; for so the creature is not the creature, the devil is not a creature, not a spirit, not a tempter, not the prince of the air, not a roaring lion, not a liar; and the Holy Ghost, in terming the devil an angel created in the truth, should sin. 'Tis true, nothing hath being of itself, and independently, and as the cause of all being, but only God, the cause of causes, and prime fountain of being, goodness and actions: but hence it cannot follow, that creatures are not true beings, by participation of, and dependence upon the first ocean, fountain, and cause of all being; and that goodness and actions may not be ascribed to them from their derived being they have from God.
如果撒旦如此聪明和狡猾，如此活跃的灵魂；那么法穆利斯特犯了错误，不了解圣经；因为他们说，魔鬼是虚无的，甚至生物也是虚无的；只有上帝；如（明亮的星星说，第八章，第 68、69 页）：“只有上帝和他的意愿才是真实的：第 77 页。在生物中没有任何东西，不是创造者自己；因此太阳一旦隐藏，光束就会消失；所以如果上帝隐藏自己，从生物中撤回他的手，它们会立即返回虚无。但是光束和热量，尽管它们只包含太阳和火焰，但从本质上来看，它们并不是太阳和火焰，而只是一种依赖或火花：同样，生物虽然全部由上帝构成，但从自身的本质来看，它依赖于上帝；因此它是某种东西。那个亵渎的作品，名为《德国神学》，是由一位用高地德语写作的牧师所著，由吉尔斯·兰达尔翻译成英文，于 1646 年在伦敦出版，凭借宽容、信仰，“罪恶和魔鬼都是虚无的；但当生物将任何好处归于自己，比如生存、认知，总之能够做任何可以称之为善的事情时，生物就背离了上帝，这种背离就是罪恶。魔鬼的罪恶在于他将这一切归于自己，认为自己是某种存在，想要成为某种存在，而这种存在是属于他的，是他的权利和力量；这种傲慢，成为我，成为我自己，成为我的东西，是撒旦的背离和堕落，而这种情况至今仍然存在。”这就是这位作者的观点。地狱和魔鬼无法设计更加微妙和虚无的亵渎；因为这样一来，生物就不再是生物，魔鬼不再是生物，不再是灵魂，不再是诱惑者，不再是空中的王子，不再是咆哮的狮子，不再是撒谎者；而圣灵在称魔鬼为创造于真理的天使时，就应该犯罪。 确实，没有任何东西本身存在，独立存在，作为一切存在的原因，只有上帝，一切原因的原因，一切存在、善良和行动的主要源泉：但由此不能得出结论，创造物不是真正的存在，通过参与和依赖第一大海、源泉和一切存在的原因；并且善良和行动不能从他们从上帝那里获得的派生存在中归因于他们。

2. Christ-man, in ascribing to himself that he is man, that he doth the will of his Father, that he loved his own to the death, should sin. Which is blasphemy.
基督是人，将自己归为人，遵行他父的旨意，为自己的人爱到死，都不犯罪。这是亵渎。

3. It is false for men or devils, and sinful arrogancy, to say, they can subsist, or do keep their being, without a dependence on God, the only first essential being; but it is contrary to all truth, that they sin, when they say, they are the creatures of God, and the dependent rays and beams that flow from God and the good creatures of God (though by created and dependent goodness) they neither lie nor sin, nor commit any act of arrogancy; then should it be sin to say that there were any creatures in the world, which is to bely the scripture.
3. 对于人类或恶魔来说，说他们可以独立存在或保持自己的存在，而不依赖上帝，这是错误的，也是罪恶的傲慢；但说他们是上帝的创造物，是从上帝和上帝的善良创造物中流出的依赖的光芒和光束（虽然是通过创造和依赖的善良），他们既不撒谎也不犯罪，也不犯任何傲慢的行为；那么说世界上有任何创造物就是罪恶的，这是对圣经的诋毁。

4. 'Tis the cursed self-denial of Familists, to say, when they do good or ill, righteousness or sin; 'Tis not I, but God in me that doth all. And so that there is but one spirit of life that acteth, and working in all things in heaven, and in earth, and that is essentially God, and the will of God, which is all one with God.
这是福朋派的可憎的克己行为，他们在行善或作恶时说，是公义或罪孽；乃是上帝在我里行出一切。因此，只有一个生命之灵在天上、地上运行，本质就是上帝，是上帝的意志，与上帝为一。

5. That vain annihilation, and nothinging of ourselves, in being and working, yea to the annihilating of the man Christ, under pretence of extolling God, because God worketh immediately all good and evil in us (say they) and we but suffer God's will; and when we thus are mere patient, and suffer God to work his will in us, we are God himself, perfect as God, conform to his will, nothing in ourselves, we being no creatures, but the creator. 'That God manifested in the flesh, is God manifested in the flesh of all men; that the passion of Christ, in itself, is imaginary, but Christ crucified is our pains and tribulation, which we should welcome as Jesus Christ, and so cast all our afflictions into the furnace of Christ's torments; as it is said, let that mind be in you that was in Christ.' Bright star. Cap. 18. pag. 205. This (I say) is the dreadful blasphemy now printed and preached at London, without controulment, for the which the judgments of God, sad, and heavy, cannot be far from the land. I crave the reader's pardon, that I named such nonsenses and fooleries.
那种虚无主义，以及我们在存在和工作中的虚无，甚至是将基督之人消灭，冒着极力赞扬上帝的假借之名，因为他们说，上帝在我们之中立即创造一切善与恶，而我们只是受上帝旨意支配；当我们变得如此完全顺从，让上帝在我们体内行他的旨意时，我们就是上帝自己，完全如同上帝，顺应他的旨意，完全没有我们自己，我们已不再是造物，而是造物主。‘上帝显现在肉身中，是上帝显现在所有人的肉身中；基督的受难本身是虚幻的，但基督被钉在十字架上却是我们的痛苦和苦难，我们应该像对待耶稣基督一样欢迎，把所有困苦投入基督受苦之炉；正如所说，你们当存基督的心意。' 明亮的星。第 18 章。第 205 页。我说，这是现在在伦敦印刷和传讲的可怕亵渎，没有人能控制，因此上帝的审判，悲伤而严厉，在这片土地上肯定不远。我请求读者原谅，我提到这种胡言乱语和愚蠢之事。

Use 4. By all means beware of sins against light, such as the devil's first sin was. 1. To sin with a witness in the breast, and a witness in heaven, is to laugh at Christ in his face. 2. 'Tis the devil's back fall; he, by such a sin, fell first from heaven, by staring God on the face, and out-daring light, God, conscience, and actual conviction; the devil, no question, by himself, was warned of his sin, and how dear it would cost him, before he sinned. Suppose we that there is a way in a mountain of ice, where thousands in former times have slidden and fallen, and bruised all their body and bones to powder, would we willingly climb the same rocks, and dream we should escape the same danger? Legions and millions of devils fell and bruised their souls to dust, on sins against light and knowledge; yet do we too daringly climb the same rocks, and sin daily against the sun-light of the gospel-grace of God, teaching us to deny ungoaliness, and worldly lusts, and the warnings of our own conscience; yea, too many go on against supernatural illumination, and we will but leap the damned devils unhappy leap; we know not that victory over one grain-weight of light, leaveth behind it pound weights of disposition and bentness to farther provoking of the Lord: a daring boldness to look God in the face, and sin turneth quickly in the very sin, as near in kin to the devil's sin, as can be; and rendereth it devilish to stoop, and fall down before the light of shining command, as the elect angels do, who receive God's commands with wings, and fly upon obedience as ministring spirits.
切勿犯光明之罪，就像魔鬼最初所犯的那样。在心中有见证，在天上也有见证的犯罪，等于当着基督的面嘲笑他。这是魔鬼的后退；他就是因这样的罪而首先从天堂跌落，直视上帝的面，挑衅光明、上帝、良心和实际的证明；毫无疑问，魔鬼在犯罪之前就被警告，并被告知这会让他付出多么巨大的代价。假设在冰山上有一条道路，数千人在过去曾在那里滑倒，摔伤全身，骨头碎成粉末，我们敢情愿攀登同样的岩石，梦想逃避同样的危险吗？ 军团和数百万恶魔倒下并将他们的灵魂磨成尘土，因为他们犯了违背光明和知识的罪孽；然而我们也大胆地攀登同样的岩石，并且每天都犯着违背上帝福音恩典的阳光、教导我们否认不洁和世俗欲望以及我们自己良心的警告的罪孽；是的，太多人继续违背超自然的启示，我们只会跳过那些可怜的恶魔的跳跃；我们不知道，战胜一点点光明，会留下许多倾向和倾向于进一步激怒主的重量：大胆地直视上帝的面孔，罪孽会迅速地在罪孽中转变，与恶魔的罪孽一样近，使其堕落，跪在闪烁的命令之前，如同蒙拣选的天使一样，他们以翅膀接受上帝的命令，并以服从为己任。

Use 4. Harden not your hearts, be not obstinate in evil, that is the plague of devils also. Men render themselves devils; with their own hands, they open hell, and go in, and lay the devil's chains and setters on their own will and mind, when they resolutely, and deliberately, resist God, and God in a deep judgment in them bindeth them, and they cry not; he is deservedly a captive, who twists his own cords and chains about himself. Self-induration is a self-hell, and a self-bondage. How afraid should we be to keep loose watch over the heart, or to give the reins to our own will, to go on against God? For he, 1. Needs no more, but lose an army, and a strong armed garrison of sinful thoughts, are so many spirits of hell, that are within the town already, and they can destroy us. 2. The devil is near-by to put in our heart all wickedness; he hath the command of the out-works, the humours, fancy, disposition, the spies, and posts that go in and out, the senses; we have no need to lay the bands of a covenant on the eye, and if the devil be master of all the forts and sconses without the walls, we are in no small danger.
不要使你们的心变硬，不要固执于邪恶，那是魔鬼的瘟疫。人们自己变成了魔鬼；他们亲手打开地狱之门，进去，将魔鬼的锁链和束缚加在自己的意志和思想上，当他们坚决、故意地抵抗上帝时，上帝在他们身上做出了深刻的审判，他们却不哭泣；那些把自己缠绕在自己身上的绳索和锁链，是当之无愧的俘虏。自我硬化是自我地狱和自我束缚。我们应该多么害怕对心灵保持松散的监视，或者任由自己的意志放纵，违背上帝的旨意？因为，1. 他不需要更多，只要失去一支军队和一个强大的武装驻军，那些罪恶的思想就是地狱中的那么多恶魔，它们已经在城中，它们能够毁灭我们。2. 魔鬼就在附近，他会在我们的心中植入一切邪恶；他掌握着外围的工事，幽默、想象、性情、间谍和出入的哨所，感官；我们不需要对眼睛进行契约的约束，如果魔鬼掌握了城墙外的所有堡垒，我们就面临着巨大的危险。

Use 5. From Satan's power and opposition against us, we want not both motives and encouragements to watch. For, 1. Satan is a great party; he is a prince, Ephes. 2. And 2. A prince above us, the prince of the air. 3. He hath large territories; the text faith, he is the prince of this world. 4. He is not a common prince, he is a prince of kings; many kings of the earth give their power and strength to him, and so he is a principality. 5. Not that only, but he has a great army, principalities, powers, rulers, potentates; we have a mighty army of lords and kings to fight against. 6. The more spiritual the enemy be, and the more subtile to come in at closed iron gates, and through strong walls, the more dangerous; Satan, for all your keys and locks, will be at the inner door of the heart, ere ever ye know of it: you watch, and he is at your elbow, and covenanting with your watches on the walls to corrupt them. 7. When the enemy is strong, if he be wicked, so much the worse. Now, Ephes. 6:12 we fight against wickedness itself, against spiritual wickedness; the more wicked the enemy is, he hath a greater mind to fire, and destroy. 8. The more active, the worse is the enemy: Satan hath no office, but to be the butcherer and executioner of justice, and hath no distractions to withdraw him; he may attend upon bloods and soul-murthers, and walketh in a circle, compassing the earth to and fro, and goeth about like a roaring lion, seeking whom he may devour. 9. He hath friends within us, every saint is a divided party.
使用 5. 从撒旦对我们的权力和反对中，我们对观察不需要动机和鼓励。因为，1. 撒旦是一个强大的势力；他是一个王子，以弗所书 2 章。2. 他是我们之上的王子，是空中的王子。3. 他拥有广阔的领土；经文说，他是这个世界的王子。4. 他不是一个普通的王子，他是众王的王子；地上的许多国王把他们的权力和力量交给他，所以他是一个公国。5. 不仅如此，他还有一支庞大的军队，有王国、权势、统治者、有权势的人；我们有一支强大的军队来对抗他们。6. 敌人越是灵性，越是狡猾地进入封闭的铁门和坚固的墙壁，越是危险；撒旦，不管你有多少钥匙和锁，都会在你不知道的情况下来到心灵的内门：你警惕，他就在你身边，与你在城墙上的警戒进行勾结以腐蚀他们。7. 当敌人强大时，如果他邪恶，那就更糟糕了。现在，以弗所书 6:12 我们与邪恶本身作战，与属灵的邪恶作战；敌人越邪恶，他就越有意识去纵火和摧毁。8. 越活跃，敌人就越糟糕：撒旦没有其他职责，只是成为屠夫和执行公正的刽子手，没有任何分心的事情可以让他转移注意力；他可以关注血腥和灵魂的谋杀，并在地球上往返循环行走，像咆哮的狮子一样四处游荡，寻找可以吞噬的人。9. 他在我们内部有朋友，每个圣徒都是一个分裂的派别。

2. The quarrel is not money, civil liberties, laws, houses, lands, nor corruptible things, yet we run and strive for pence and pounds; but here peace of conscience, an incorruptible crown, 1 Cor. 9:25 the Lord's glory is the garland at the stake.
争论不是关于金钱、公民自由、法律、房屋、土地或可腐败的事物，然而我们却为了几便士和几镑而奔走争斗；但在这里，良心的平安是一顶不可腐败的冠冕，哥林多前书 9:25，主的荣耀是在火刑柱上的花环。

3. We have noble witnesses. The Father, the Lord Jesus, the Spirit of glory, the glorious angels are beholding us.
我们有崇高的见证人。父神、主耶稣、荣耀的圣灵、光荣的天使都在注视着我们。

4. The battle will not last for centuries, nor for many scores of years; the issue will be quickly, death will end the controversy.
战斗不会持续几个世纪，也不会持续许多年；问题将很快解决，死亡将结束争议。

5. We have Christ on our side, he hath spoiled principalities and powers; the Lord the master of the game, hath promised us his might, his strength, all his forces, grace, wisdom, power, his angels, that are stronger than ill angels; here angels against angels, God engaged against hell.
我们有基督在我们这一边，他已经剥夺了统治和权力；主，游戏的主宰，应许给了我们他的能力，他的力量，他的一切力量，恩典，智慧，力量，他的天使，比邪恶的天使更强大；天使对抗天使，上帝对抗地狱。

6. We fight, but with a broken and overcomed devil, both spoiled, Col. 2:15 and disarmed, Heb. 2:14; 1 Cor. 15:55, 56.
我们战斗，但是与一个被打败和被剥夺力量的魔鬼战斗，都是被宠坏的，歌罗西书 2:15 和被剥夺武器的，希伯来书 2:14；哥林多前书 15:55，56。

7. There is little required of us to victory, but a strong negative; consent not, render not, treat not with the enemy, though he fire, and kill.
胜利对我们来说要求很少，只需要强烈的否定；不同意，不投降，不与敌人交往，即使他开火，杀人。

8. The loss is the greatest of all, eternal misery; once fully end, close and make a covenant with the enemy, and ye can hardly be ever able to rebel, or make head against your conqueror; but once a slave, and eternally a slave.

9. The garland is fair and glorious, the tree of life that is in the midst of the paradise of God, Revel. 2:7. The hidden manna, the white stone, and the new name, verse 17. Power over the nations, and the morning star, ver. 26, 27, 28. To be clothed in white, and his name confessed before Christ's Father, and his holy angels, Rev. 3:5. And he is made a pillar in the house of God, and on him is written the name of Christ's God, and the name of the city of Christ's God, Jerusalem that cometh down out of heaven, and Christ's new name, verse 12. And he sits with Christ on a throne, and with the Father of Christ, verse 12.
花环美丽而辉煌，是神乐园中的生命之树，启示录 2:7。隐藏的吗哪，白石和新名字，17 节。统治万国的权柄和晨星，26、27、28 节。穿上白衣，在基督的父和祂的圣天使面前承认他的名字，启示录 3:5。他成为神的殿中的柱子，上面写着基督的神的名字，基督的神的城市的名字，从天上降下来的耶路撒冷，以及基督的新名字，12 节。他与基督一同坐在宝座上，并与基督的父同在，12 节。

10. The victory is certain, and ours by promise, all which should arm us with sobriety; a drunken warrior is seldom victorious, worldly pleasures and lusts are above our head and strength; and to put on the whole armour of God, and watch and pray, is wisdom.
胜利是确定的，属于我们的，这应该使我们保持清醒；一个醉酒的战士很少能获得胜利，世俗的快乐和欲望超出了我们的头脑和力量；穿上上帝的全副武装，警醒祈祷，才是智慧。

Use 6. Let us thankfully acknowledge our obligation to Jesus Christ, who hath cast out this prince of this world. What service owe we to Jesus Christ who hath ransomed us from such an enemy? Sure we are his debtors for ever; the captive's whole service is little enough for his ransom-payer.
让我们感激地承认我们对耶稣基督的义务，他赶走了这个世界的王。我们对耶稣基督有什么服务？他为我们从这样的敌人中赎回了我们，我们义不容辞地永远都是他的债务人；俘虏的全部服务对他的赎买者来说都太少了。

And, 1. We cannot be the servants of the world, if Christ have ransomed us from this present evil world, Gal. 1:4 and from the prince thereof. It is base to be the vassal of the tyrant, from whose hands we are redeemed; the world is but Satan's vassal.
而且，1. 如果基督已经从这个邪恶的世界（加拉太书 1:4）和其中的王子中赎回了我们，我们就不能成为世界的仆人。成为那个我们已经被赎回的暴君的附庸是卑鄙的；世界只是撒旦的附庸。

2. He is a spirit, who hath redeemed us from a cruel spirit. Christ-God is a Spirit, out-side-service cannot please him. When corruption, like poison, strikes into the heart, and the hands are pretty clean, 'tis most dangerous.
他是一位救赎我们脱离恶灵的灵。基督神是一位灵，外在的事奉不能使他喜悦。当腐败像毒药一样侵入心灵，纵使双手干净，也是最危险的。

3. Redemption argueth not freedom from infirmities, but from such sins as are called the pollutions of the world. There is sin in all; but in the redeemed, sin defileth the actions, not the person, because he is washed; in the hypocrite, it blacketh both person and actions.
救赎并不意味着摆脱弱点，而是摆脱被称为世界污染的罪恶。每个人都有罪恶，但在被救赎的人身上，罪恶玷污了行为，而不是个人，因为他已经被洗净；而在伪君子身上，罪恶既玷污了个人，也玷污了行为。

4. We cannot serve our ransom-payer in the strength of false principles, or natural gifts, but of his own grace.
我们不能凭借错误的原则或天赋来服务我们的赎金支付者，而是依靠他自己的恩典。

5. Glorify God, by shewing forth his glory, for ye can add nothing really to him; and he will really glorify you, and put a weighty crown on your head, and also pay you home in your own coin, and declaratorily glorify you. I will confess him (saith Christ) before my Father, &c.
荣耀上帝，彰显他的荣耀，因为你们对他真的无法增添任何东西；他将真正荣耀你们，并给你们戴上沉重的冠冕，也会按你们的方式回报你们，并明确地荣耀你们。我在我父面前承认他（基督说）。

Verse 32. And I, if I be lifted up from the earth, will draw all men to me.
我若从地上被举起来，就会吸引所有人来到我这里。

We have spoken of the power of Christ's death, and of his enemies, the world, and Satan. Now Christ speaks of the power of his death on the elect, in drawing sinners to himself.
我们已经谈论了基督的死亡的力量，以及他的敌人，世界和撒旦。现在基督谈论了他的死亡对选民的力量，在吸引罪人归向他自己。

The scope of the words is to hold forth the efficacy of Christ's death, in drawing sinners to him. In which we have these considerable points.
这些话的范围是展示基督的死的功效，吸引罪人归向他。其中我们有以下重要的要点。

1. The drawing itself.
图纸本身。

2. The drawer, I will draw, faith Christ. Christ is good, and of excellent dexterity at drawing of men to God.
抽屉，我会画，信仰基督。基督是好的，并且在将人们吸引到上帝方面非常熟练。

3. The persons drawn, All men.
被描绘的人，都是男性。

4. The persons to whom; the terminus ad quem; To me, faith Christ.
4. 给予的人；目的地；对我来说，信仰基督。

5. The condition; if I be lifted up from the earth: which is not a note of doubting, whether he would die for us, as we shall hear, but of a sure condition.
条件；如果我从地上被举起来：这不是表示他是否愿意为我们而死的疑问，正如我们将听到的那样，而是一个确定的条件。

6. The way and manner of his lifting up from the earth is expounded, verse 33. To signify, to the hearers, what sort of death he would die, to wit, the death of the cross.
他从地上升起的方式和方式在第 33 节中被解释。为了向听众表示他将以何种方式死去，即十字架的死亡。

Of drawing itself; these are considerable.
绘画本身的价值是相当大的。

1. The expression and metaphor of drawing.
绘画的表达和隐喻。

2. The reasons moving Christ to draw; the fountain causes, and the disposition and qualifications going before drawing, in the party drawn.
2. 引导基督绘画的原因；引导的方源、引导前的性情和资格。

3. The manner of drawing, or the way, and if it be some other thing than justification.
3. 绘画的方式，或者说方法，如果它不是正当化的话。

4. The power and efficacy of drawing.
4. 画的力量和有效性。

[Gr. Elkyo] to draw; as the word [Heb. Maschach] Cant. 1:4. Draw me, we will run after thee, is first, a word of violence and strength. 1 Kings 22:34. A certain man drew a bow [Heb. Maschach] Job. 14:1. Wilt thou draw Leviathan with thy book? John 21:11. Simon Peter [Gr. Elkyse,] drew a net to land. Acts 16:19. They caught Paul and Silas [Gr. Elkysan,] and drew them to the market-place to the rulers. 2. Drawing is by wiles, and persuasion, or love; for (wiles is covered or pretended love) Judg. 4:6. Draw them (by persuasion) to mount Tabor to battle. Hos. 11:3. I will draw them [Heb. emschechem] with cords of man, with bands of love. It is such a drawing as is ascribed to the whore, (though another word) Prov. 7:21 the whore, which made the young man to decline, with the softness of her lips, in fair words, forced him. Jam. 1:14. Every man is tempted, when he is led, or drawn aside, by his own lust, and enticed. This drawing is by wiles, to steal a man off his feet. So Psal. 10:9. A bird is drawn in the net. It is then a word borrowed from bodily strength, which draweth heavy bodies out of one place to another, by strong hand. The sinner is a heavy creature. Grace is a strong thing to pull the man out of his element. There be then in Christ's drawing, 1. Violence. 2. Persuasions of love, strong love runneth from the heart, thro' all the nerves and veins of Christ's right arm, to draw a sinner to God. 3. There is art and wiles, which is nothing but masked love: for wiles cannot work on the soul to draw it, but by the taking of reason with apprehension of good; hope is the painted net that draweth men to Christ, and the hope of the prey draweth the fox to the net, the hope of food, the bird to the snare. The violence that Christ useth, is not on the reason, will, or any vital principles of the soul; no principles of life can act as principles of life, from external drawings and stirrings, life is an internal thing; the line and first point of the line, in motions of life, is from within; all the violence is done to the corrupt accidents, and sinful qualities of the soul; as to darkness, and sinful ignorance, to unbelief, frowardness and sourness to Christ, hatred of God, eminty of the carnal mind to the law of God. Put the will once on moving, and set the wheels a stirring toward Christ, (which is all the difficulty) and the principles of life smile on Christ, and move apace; but the corruption of will must be removed first: as suppose, a milstone were kept fast in the air by a strong chain of iron, there is violence required to snap in pieces the iron chain, but none at all to draw the milstone down to the earth, its falls down of its own accord; this is but a comparison; for the will, in its motion to Christ, most not only be freed from the dominion of the clog of the body of sin, and these natural chains and fetters; but Christ must put new principles, and a new life, and new wings, and new wheels; and with them act, stir, and move the will; and then, he drawing, we run, Cant. 1:4.
[Gr. Elkyo] 拉；如希伯来文 [Heb. Maschach] 歌 1:4。拉我，我们要跟随你，首先是一个暴力和力量的词。列王纪上 22:34。有一个人拉弓 [Heb. Maschach] 约伯记 14:1。你愿意用你的书拉利未坦吗？约翰福音 21:11。西门彼得 [Gr. Elkyse] 拉起一张网到陆地。使徒行传 16:19。他们抓住保罗和西拉 [Gr. Elkysan]，把他们拉到市场上见官长。2. 拉是通过诡计、劝说或爱来实现的；因为（诡计是掩盖或假装的爱）士师记 4:6。（通过劝说）把他们带到他波尔山上作战。何西阿书 11:3。我要用人的绳索，用爱的带子拉他们 [Heb. emschechem]。这是一种被归于妓女的引诱（虽然是另一个词），箴言 7:21 妓女用她的嘴唇的柔软，用美言诱使年轻人偏离正道。雅各书 1:14。但各人被试探，乃是被自己的私欲牵引、引诱。这种拉是通过诡计来使人失去立足之地。诗篇 10:9。鸟被网罗住。这是一个从体力借来的词，它用强力将重物从一个地方拉到另一个地方。罪人是一个沉重的生物。 恩典是一种强大的力量，能够将人从自己的局限中拯救出来。在基督的吸引中，有以下几点：1. 暴力。2. 爱的劝说，强烈的爱从基督的右臂心脏中流淌，通过所有的神经和血管，将罪人吸引到上帝面前。3. 还有技巧和诡计，这其实只是掩饰的爱：诡计不能通过理性来吸引灵魂，只能通过理性对善的理解来起作用；希望是吸引人们归向基督的绘制的网，而猎物的希望吸引狐狸上网，食物的希望吸引鸟儿上陷阱。基督使用的暴力并不是对理性、意志或灵魂的任何生命原则的暴力；生命的原则不能从外部的吸引和激动中作为生命的原则而行动，生命是一种内在的东西；生命运动的线和第一个点，都是从内部开始的；所有的暴力都是针对灵魂的腐败事故和罪恶品质的，如黑暗和罪恶的无知，不信，执拗和对基督的厌恶，对上帝的仇恨，对肉体思维对上帝的律法的敌意。 把意志一旦放在行动上，并使车轮朝着基督转动（这是所有困难的关键），生命的原则就会对基督微笑，并迅速行动；但是首先必须消除意志的腐败：假设，一块磨石被一根坚固的铁链牢牢地固定在空中，需要用暴力将铁链打断，但完全不需要用力将磨石拉到地面上，它会自动掉下来；这只是一个比喻；因为意志在追求基督的过程中，不仅必须摆脱罪体的束缚，以及这些自然的束缚和枷锁的统治，而且基督必须赋予新的原则、新的生命、新的翅膀和新的车轮；然后，他引导着我们奔跑（雅歌 1:4）。

He that is drawn to Christ, John 6:44 is not altogether willing; as the fish hath no propension of nature to be haled out of its own element; all the propension cometh from that which setteth the will on work. A child taketh medicine, but his propension is stirred from the sugar, that pleaseth his taste. He learneth, being hired; that which sets him on work, is not the good that he seeth in the book, nor the beauty that he conceiveth to be in virtue and learning; its the apples, the babies you give him as his hire, that acteth him; nor is the will here forced. A hireling carries a burden, not with a forced will, but there is nothing in the burden that doth take his heart; but the sweating under the burden, come all from money; he is hired, and therefore doth all from the stirrings of his will, that ariseth from his wages. Men's coming to Christ, comes not from their natural good-liking they bear to Christ, but from some higher principle within, and the discovered excellency, that the spirit lays open to the soul.
他们被吸引到基督那里的人，并不完全是出于自愿；就像鱼没有天生的倾向被拖离自己的元素一样；所有的倾向都来自于激发意愿的东西。孩子吃药，但他的倾向是被糖激发的，因为糖能满足他的口味。他学习是因为被雇佣；激发他学习的并不是书中的好处，也不是他认为美好的美德和学问；而是给他的苹果、糖果作为报酬，这才激发了他的动力；意愿在这里并不是被强迫的。雇工背负重物，并不是出于强迫的意愿，但重物中没有任何东西能够打动他的心；但是他为了钱而流汗，一切都来自于报酬；他是被雇佣的，所以一切都是出于他意愿的激发，这是由他的工资引起的。人们来到基督那里，并不是因为他们对基督的自然好感，而是来自于内心的更高原则，以及灵魂所发现的卓越之处，这是灵所展示的。

The Reasons Moving a Soul to Yield to Christ's Drawing
使一个灵魂顺服于基督的引导的原因

Hence, 2. The reasons moving a soul to yield to Christ's drawing, come under a twofold consideration; as, 1. Natural dispositions. 2. As lustred with some common grace, and so thought preparatory to conversion and drawing.
因此，2. 使灵魂屈服于基督的吸引的原因，可以从两个方面考虑：1. 自然的倾向。2. 以某种普遍的恩典闪耀，被认为是转化和吸引的准备。

In the former consideration, divines, with good reasons, look at them as sins, and the greatest obstructions of conversion.
在前一考虑中，神学家们有充分的理由将它们视为罪恶，以及对转变的最大阻碍。

1. There is something that is taking with reason, why a man will not come to Christ; no man goes to hell without hire, and gratis. Hell is a death, but a golden death, and fair afar: ah! it is sweet to men to perish; hell is a most reasonable choice to the sinner, the chambers of death shine with fair paintry to the natural man's reason.
有一件事情是有道理的，这就是为什么人不会来到基督面前；没有人是免费进入地狱的。地狱是一种死亡，但是是一种金黄色、美丽而迷人的死亡。啊！对人类来说，毁灭是甜蜜的；地狱对于罪人来说是最合理的选择，死亡的房间在自然人的理性中闪耀着美丽的痛苦。

1. It is not single weakness, but wicked and wilful impotency, that keeps men from Christ: as a beggar would be a king, he hath no positive hatred of the honours, riches, pleasures of a king; but he hath not legs nor arms to climb so high, as to ascend to a throne. But the natural man neither will, nor can chuse a king's life, and be a follower of Christ: nor is man any other than a natural hater of Christ, tho' many think' they bear Christ at good-will, John. 15:24 But now they have seen, and hated both me and my Father. The reason why men think they love Christ, is the lustre that education, and common literal report, from the womb, hath put upon Christ; our fathers and teachers said ever, Christ is the Saviour of man, and a merciful God, and therefore we have that common esteem of him; but were we born of Jewish parents, or among Jews, and taken from our parents, and heard nothing from the womb of Christ, but what the Jews say, and that is, that he is a false prophet, that he rose not from the dead, but that his disciples, by night, stole him away out of the grave, we should from the womb hate Christ, as well as the Jews. And the like we may see in Indians, who love and adore the devil from the womb; but with this difference, they love Satan truly, because both nature, now corrupt, and education carries them thereunto; but education can give no man a true love of Christ. (2.) Whence is it that the world hates the children of God? It is from instinct, and nature, rather than from any imperated acts, John 15:19. Because ye are not of the world, but I have chosen you out of the world, therefore the world hates you. v. 21. But all these things will they do unto you, for my name's sake. To be chosen out of the world, to carry any thing of Christ and his image and nature, and to be born again, and of another seed than the world is born of, is no ground of arbitrary and elective hatred; but of such hatred as comes from divers natural instincts; such as is the hatred between the wolf and the lamb, the raven and the dove. If then the world hate the saints, as they do, Rom. 1:30 and hate Christ, and hate the saints upon this formal ground, because they have in them the nature of God, the image of Christ, some of the excellency of Christ, then they must hate Christ far more; for propter quod unumquodque tale, id ipsum magis tale. The world hated Christ for God; for there was more of God in the man Christ, than ever was in any creature; then they hated God more, and with a higher hatred. So Christ is the sampler and copy to all the saints; therefore Christ must be more contrary to the wicked world, than the saints are. If you hate the servant for the master's sake, then you hate the master more: if you love the nurse for the child's sake, then you love the child more. So the Jews killed the servants the prophets, they stoned them and beat them, Mat. 21:35 but they did more to Christ, v. 39, They caught him, slew him, and cast him out of the vineyard, and took the inheritance to themselves. (3.) Men naturally hate the ways of God: if there be holiness in his ways, then it must be most eminently in God: if they esteem his yoke sour and heavy, and reformation a burden, then must they far more esteem so of himself.
不是单一的软弱，而是邪恶和故意的无能，使人们远离基督：就像一个乞丐想成为国王一样，他并不积极地憎恨国王的荣誉、财富和快乐；但他没有腿和手臂去攀登得如此高，以至于登上王位。然而，凡是属血气的人既不愿意，也不能选择过国王的生活，成为基督的追随者；人对基督除了是天然的憎恶者，虽然许多人认为他们对基督抱有好意，约翰福音 15:24 但如今他们看见了，又恨又我又我父。人们认为自己爱基督的原因是教育和常见的文字报道从出生开始就给基督带来的光辉；我们的父辈和老师一直说，基督是人类的救主，是一个仁慈的上帝，因此我们对他有这种普遍的尊重；但如果我们是出生在犹太人的父母中，或者在犹太人中间长大，并且从出生开始就听到的关于基督的只有犹太人的说法，即他是一个假先知，他没有从死里复活，而是他的门徒在夜间把他从坟墓里偷走了，我们从出生开始就会像犹太人一样憎恨基督。 我们可以在印第安人身上看到类似的情况，他们从出生开始就热爱并崇拜魔鬼；但有一个区别，他们真正地热爱撒旦，因为既有腐败的本性，又有教育的影响；但教育无法给予人对基督的真正的爱。（2）世界为什么憎恨神的儿女？这是出于本能和本性，而不是出于任何命令行为，约翰福音 15:19：“你们若属世界，世界必爱属世界的；只因你们不属世界，乃是我从世界中拣选了你们，所以世界就恨你们。”第 21 节：“但这一切事，都要为我的名，因为他们不认识那差我来的。”被从世界中拣选出来，携带基督和他的形象和本性的任何事物，重生，并且与世界所生的种子不同，这不是任意和选择性仇恨的基础；而是来自不同的本能的仇恨；就像狼和羔羊、乌鸦和鸽子之间的仇恨一样。因此，世界憎恨圣徒，正如罗马书所说。 他们在这正当理由上厌恶基督，厌恶圣徒，因为圣徒身上有神的本性，基督的形象，基督的美好之处，那么他们必然更加厌恶基督；因为 propter quod unumquodque tale, id ipsum magis tale。世界因为基督而厌恶神；因为基督身上有更多的神，超过任何被造物；他们因此更加厌恶神，并且以更高的仇恨。所以基督是众圣徒的样本和典范；因此基督对邪恶的世界而言，必须比圣徒们更加对立。如果你因为仆人而恨主人，那么你对主人的恨更甚；如果你因为保姆而爱孩子，那么你对孩子的爱更甚。所以犹太人杀了先知的仆人，他们用石头砸死了他们，用棍棒打他们，太 21:35，但他们对待基督更甚，v. 39，他们抓住他、杀了他，把他从葡萄园里赶出去，抢夺了产业(3.) 人们天生厌恶神的道路：如果他的道路中有圣洁，那么最显著的家是在于神：如果他们认为他的轭是苦涩沉重，认为改革是重担，那么他们对他本人的评价可能更糟。

2. Men have a sort of satisfaction in their natural condition: a whole man desires no physician. A dead man hath some negative content to lie in grave; he can have no acts of sorrow for want of life. (2.) We do not put forth any stirring of life or desire toward that which is naturally above us: a child in the belly hath no acts toward a crown or a kingdom in this life, because desires are bottomed and founded on nature; as an ape, or a horse, hath no desire to be a man. Pilate, as if he were burdened with Christ saith, Mat. 27:22. What shall I then do with Jesus that is called Christ? What availeth my birthright to me, saith Esau, seeing I die for hunger?
男人在自然状态下有一种满足感：一个完整的人不需要医生。一个死人在坟墓里有一些消极的满足感；他对于生命的渴望没有任何悲伤的行为。（2.）我们对于自然界之上的事物没有任何生命的激动或渴望：一个胎儿对于这个世界上的王冠或王国没有任何行动，因为欲望是基于自然的；就像猿猴或马没有成为人的欲望一样。彼拉多好像被基督所负担，说：“我该怎么办，称为基督的这个人？”以扫说：“我生下来有什么益处呢？我现在因饥饿而要死。”

3. When beasts and birds are allured by the snare, and fishes by the bait, death cometh to them in the garments of life; for food is all their heaven: and instinct helpeth them to prosecute their ends; and there is a natural similitude and inclination between their nature and what they desire, bottomed on an instinct, even when the object of their inclination is but dyed with the hue and apparency of good. But there is no such instinct in the natural man, nor similitude between a cage of hell, and the beauty and excellency of Christ; between his sense and the hid manna, or the banqueting house of wine.
当野兽和鸟类被诱入陷阱，鱼类被鱼饵引诱时，死亡以生命的外衣降临到它们身上；因为食物是它们的天堂：本能帮助它们实现目标；它们的本性与所渴望之物之间存在自然相似和倾向，根植于本能，即使其所欲物的色彩和外表只是装扮成美好的模样。然而，在自然人中并没有这种本能，也没有地狱的牢笼与基督的美和卓越之间的相似；也没有他的感官与隐秘的馒头或酒宴之间的相似。

4. The natural man cannot come to Christ. In that place, John 6:44 there be four things considerable.
自然人无法接近基督。在那个地方，约翰福音 6:44 中有四个值得考虑的事情。

1. The best of men is unapt to come to Christ; no man, whatever his parts and eminency be, had he a nature of gold, he cannot come to Christ.
最优秀的人也不容易接近基督；无论一个人的才华和卓越程度如何，即使他拥有黄金般的本性，他也无法接近基督。

2. He saith not, no man cometh, as denying the act, for so no man of himself is an excellent philosopher; but he denieth a power, [Gr. ou deis dunatai,] he cannot come.
他并不说没有人来，否定这个行为，因为这样的话，没有人能够成为卓越的哲学家；但他否认一种能力，他不能来。

3. But help is much; haply if his eyes were open, the will is good, he would gladly come to Christ, if he were able: nay, saith Christ, he is unwilling and unable to both: he that cannot come, except he be haled and drawn, and some violence offered to his corruption, hath no good-liking of Christ. But,
但是帮助是很重要的；也许如果他的眼睛睁开了，他的意愿是好的，他会很愿意来到基督面前，如果他有能力的话：不，基督说，他既不愿意也没有能力：除非他被拖拽和拉扯，对他的腐败进行一些暴力，否则他无法前来，对基督没有好感。但是，

4. It is but little drawing possibly that will do the business; some gentle blast, or air of golden words, some moral swasion, some breathings and spiration of fine reasonings, from men or angel, can do much. No, but it is not so; no less (saith Christ) can draw a sinner to me, than the arm of the Father, and a pull of his omnipotency, who is greater than all, John 10 no man, whatever metal he be of, the sinest of men, can come, or hath power to come to me, and to believe on the only begotten Son of God, except the Father who sent me draw him. We know, Christ was much to extol his Father, his Father was ever in his esteem an eminent One, as Mat. 11:25, 26, 27; Mark. 14:36; Luke 23:46; John 3:35; John 6:21 & 5:27; Mat. 10:32 & 24:37; John 2:16 & 5:43 & 10:29 & 19:2; Rev. 2:27; John 15:1.
只有一点点的绘画可能会做这个生意；一些温和的爆炸，或者金色的言辞，一些道德的劝说，一些精细推理的呼吸和灵感，来自人或天使，都可以做很多事情。不，事实并非如此；耶稣说，没有比父亲的手臂和他的全能更能吸引一个罪人来到我这里，他比所有人都伟大，约翰福音 10 章，无论他是什么材料，是罪人中的罪人，都不能来到我这里，也没有能力来到我这里，相信独生子神，除非那差我来的父亲吸引他。我们知道，基督非常赞扬他的父亲，他的父亲在他的评价中一直是一个杰出的人，如马太福音 11:25、26、27；马可福音 14:36；路加福音 23:46；约翰福音 3:35；约翰福音 6:21 和 5:27；马太福音 10:32 和 24:37；约翰福音 2:16 和 5:43 和 10:29 和 19:2；启示录 2:27；约翰福音 15:1。

So is there a power always denied to the natural man to close with Christ, Rom. 8:7; 2 Cor. 3:5.
那么，自然人总是被剥夺与基督亲近的能力吗？罗马书 8:7；哥林多后书 3:5。

A will to believe and to submit to Christ is denied to natural men, John 5:40. Ye will not come unto me, that ye may be saved [Gr. ou délete] Luke 19:14. The enemies of Christ say, [Gr. ou thelomen tuton basileusai eph hèmas] We will not have this man to reign over us. v. 27. But these mine enemies, that would not that I should reign over them, bring hither, and slay them before me. [Gr. outìs mè thelèsantas me basileusai ep' autòn] These to me, seem to be allusions to Israel's wearying of the Lord of old, Isa. 43:23. I have not wearied thee with incense. Jer. 2:5. What iniquity have your fathers found in me? Mic. 6:3. O my people, what have I done unto thee, and wherein have I wearied thee? testify against me. It is strange that sinners can see a black spot on the Lord's fair face, or that their will, that is nearer of kin to reason, than the affections that are in beasts, should be averse to God; yet it is said of wicked men, that they are haters of God, Rom. 1:30. His citizens hated him, Luke 19:14; John 15:24. And especially, these speeches carry allusion to Psal. 18:12. Israel would have none of me. [Heb. loabahli] Israel had no liking of me, no will of me. So that weakness simply, is not the nearest cause of our not coming to Christ, but wilful weakness, or rather weak wilfulness, 1. Because in agents that cannot work, their impotency, or lowness of nature, is the cause; as the reason why a horse cannot discourse as a man, is, because his nature is inferior to the reasonable nature of a man, and not because the horse will not, but because he cannot discourse. The cause why a lamp of clay casts not such light in the night, as a candle, or as a star in the firmament, is the baseness and opacity of the nature of clay to produce such an action, as to give light; there is not such a thing as will in the clay, which intervenes between its nature, and the no-giving light in the night. But men hearing the gospel, do not believe, not only because they cannot (for beasts cannot believe) but because as Christ saith, They will not believe, John 5:40. They will have none of Christ, Psal. 18:11. They will not have Christ to reign over them, Luke 19:14. And will intervenes between the impotency of their will and their disobedience. 2. Because that hatred of God and Christ, ascribed to unregenerate men, Rom. 1:30; Luke 19:14; John 15:24 is the birth that lay in the womb of will, and comes from will as will, and not only from will as weak; so men's delighting, and their loving to be estranged from Christ, and to satisfy themselves with other lovers, beside Christ, are high bended acts of the will; which argueth, that not only weakness, but wilfulness hath influence on men's unbelief. 3. The Lord chargeth men with this, Mat. 23:37. I would ye would not. 4. Conscience taketh it on its will, and father's disobedience on the will. 1 Sam. 8:19. Nay, but we shall, or we will have a king. Jer. 44:16. The people avow, their will and peremptory resolution is, We will not hearken to thee.
对于自然人来说，相信并顺服基督的意愿被拒绝了，约翰福音 5:40。你们不肯到我这里来，好叫你们得生命，路加福音 19:14。基督的敌人说：“我们不愿意这人作我们的王。”（路加福音 19:27）但那些不愿意我作他们王的仇敌，把他们带到我面前，杀在我面前。（路加福音 19:27）这些话似乎是指以色列古时对主的厌倦，以赛亚书 43:23：“你没有用祭物使我厌烦。”耶利米书 2:5：“你们的列祖在我这里找到什么不义呢？”弥迦书 6:3：“我的百姓啊，我向你们作了什么呢？我在什么事上使你们厌烦呢？你们可以对我证明。”罪人能看到主的美丽面容上的黑点，或者他们的意愿，比起兽类的情感更接近理性，竟然对上帝反感，这是奇怪的；然而，关于恶人，圣经说他们是上帝的仇敌（罗马书 1:30）。他的国民恨他（路加福音 19:14；约翰福音 15:24）。尤其是，这些话与诗篇 18:12 有关：“以色列人不喜悦我。”（希伯来书 loabahli）以色列对我没有喜好，对我没有意愿。 所以，软弱只是我们不去寻求基督的直接原因，而是出于故意的软弱，或者可以称之为软弱的固执。第一，对于不能工作的机体来说，它们的无能或天生劣势是导致它们无法像人一样说话的原因；例如，马不能像人一样演讲的原因是因为它的本质不如人的理智本质，而不是因为马不愿意说话，而是因为它不能说话。粘土灯不像蜡烛或天上的星星在夜间发出那样的光，是因为粘土的本质低质并且不透光，不能产生发光的作用；粘土本身并不存在一个干预其发光能力和没有发光的夜晚之间的意愿。而人们听到福音不信仰，不仅是因为他们不能信仰（动物也不能信仰），而是因为基督说，“你们不肯到我这里来得生命”。（约翰福音 5:40）。他们不愿意拥有基督（《圣经》诗篇 18:11），他们不愿意让基督掌管他们（路加福音 19:14），意志介于他们的意愿无能和他们的不顺从之间。第二，因为被归属于未重生的人所憎恶的上帝和基督，罗马书. 1:30; 路加福音 19:14; 约翰福音 15:24 是躺在意愿的子宫中的诞生，来自意愿作为意愿，而不仅仅是来自意愿的软弱；所以人们的喜悦，他们喜欢与基督疏远，并满足于基督以外的其他爱人，是意愿的高度弯曲行为；这表明，不仅是软弱，而且是固执对人们的不信仰有影响。3. 主指责人们这样做，马太福音 23:37。我希望你们不要这样。4. 良心将其归咎于意愿，父亲的不顺从归咎于意愿。撒母耳记上 8:19。不，我们要有一个国王。耶利米书 44:16。人们宣称，他们的意愿和坚决的决心是，我们不会听从你的话。

6. But for the ground, reason and cause on Christ's part of drawing, it is free-grace, and only free-grace; which are holden forth in these positions.
但是对于基督吸引的原因和原因，它是自由恩典，只有自由恩典；这些立场阐明了这一点。

Pos 1. As there is no merit, good deserving work, or hire in the miserable sinner dying in his blood, dead in sins, out of his wit, and disobedient, deceived, and serving divers lusts, Ezek. 16:4, 5, 6, 7, 8; Ephes. 2:1, 2, 3, 4; Tit. 3:4. So there is as much love, mankindness and free-grace in heaven, in the breast of Christ, as would save all in hell, or out of hell. I speak this, in regard, not of the Lord's intention, as if he did bear all and every one of mankind, a good-will, purposing to save them; but because there lies and flows such a sea and ocean of infinite love about the heart, and in the bowels of Jesus Christ, as would over-save, and out-love infinite world of sinners (so all could come and draw, and drink, and suck the breasts of overflowings of Christ's free-grace) in regard of the intrinsical weight and magnitude of this love, that if you appoint banks to channel, or marches to bound this free-love, God should not be God, nor the Redeemer the Redeemer.
在那些在自己的血中死去、罪孽深重、心智失常、不顺从、被欺骗、追求各种欲望的可怜罪人身上，没有任何功德、值得称赞的工作或雇佣。以西结书 16:4, 5, 6, 7, 8；以弗所书 2:1, 2, 3, 4；提多书 3:4。因此，天堂中基督的胸怀中有如此多的爱、仁慈和自由恩典，足以拯救地狱中的所有人，或者不在地狱中的人。我说这话，并不是指主的意图，好像他对每个人都怀有好意，打算拯救他们；而是因为在耶稣基督的心中和肠子里有一片无限的爱的海洋，会超度和超越无数的罪人（只要他们都来吸取基督自由恩典的丰盈），这种爱的内在重量和广度是如此之大，以至于如果你设定堤岸来引导或界定这种自由之爱，那么上帝将不再是上帝，救赎者将不再是救赎者。

Pos. 2. Could any created eye of men or angels, reach or compass the thousand thousandth part of this love, with one look: such an act of adoration and admiration must follow thereupon, as should break the soul and breast of this creature, in a thousand pieces; but Christ in heaven, and out of heaven is hid. Infiniteness is a secret that angels or men never did, never shall comprehensively know; there is secret of love seen in heaven, but never seen: how little of the sea do our natural eyes behold? Only the superfice. We see but a little part of the skin or hide of the visible heavens with our bodily eyes; but so much as is seen, is of exceeding beauty. No eye bodily can see the bottom of the seas, or the large in fields in the visible heavens. If the infinite lump of the boundless love of Christ were seen at once, what a heaven's wonder, what a world's miracle would Christ appear to be? But as much of Christ is seen, as vessels of glory, tho' wide enough, can comprehend. But if angels and glorified saints, see much of Christ, and so accordingly as they see and know, do praise him, and yet cannot over-praise, and out-sing so much as they see: and if the inside of infiniteness of love, free-grace, mercy, majesty, dominion, be an everlasting mystery; angels and men are below merit, even in heaven, and angels and saints must be ashamed of, and blush at the imagination of merits; for an infinite lovely majesty seen and not praised, nor loved in any measure of equality or commensuration to his dignity and worth, must lay infinite, tho' finless debt for eternity on all the citizens of glory, whether home-born or natives of that country, as elect angels; or adopted strangers, as glorified saints.
第二位。任何人类或天使的眼睛，能否达到或包围这份爱的千分之一，只需一瞥：随之而来的是一种崇拜和钦佩的行为，足以将这个生物的灵魂和胸膛撕裂成千百片；但基督在天堂里，也在天堂之外隐藏着。无限性是天使或人类从未、也永远无法全面了解的秘密；在天堂里看到了爱的秘密，但从未看到：我们的肉眼能看到海的多少？只有表面。我们的肉眼只能看到可见天空的一小部分皮肤或外层；但所看到的，却是极其美丽的。肉眼无法看到海底，或者可见天空中的广阔领域。如果一次看到基督无边无际的爱，基督将会是何等天堂的奇迹，何等世界的奇迹？但只有那些光荣的器皿能够理解，能够看到基督的一部分，即使它们足够宽广。 但是，如果天使和得荣耀的圣徒看到了基督的许多地方，并且根据他们所看到和所知晓的情况相应地赞美他，却无法过度赞美和超越他们所看到的那么多；并且如果无限爱、自由恩典、怜悯、威严和统治的内在无限性是一个永恒的奥秘；那么天使和人类在天堂中都是不配的，天使和圣徒必须为功德的想象感到羞愧和难为情；因为无限可爱的威严被看到，却未被赞美，也未得到任何与其尊严和价值相匹配的爱，这必然给所有荣耀的公民（不论是出生于家乡的选民天使，还是被领养的陌生人圣徒）在永恒中留下无限而无缺的债务。

Pos. 3. The manner of grace's working on saints is gracious, and so essentially free; as is evident in our first drawing to Christ, when many sins are forgiven, and so the soul loves much; and the sweetest burden in heaven, or out of heaven, is a burden of the love of Christ: all debt must be a burden to an ingenuous spirit; but the debt of freer-grace, that lieth from eternity on angels and men, is a lovely and a desirable pain. That men, before they were men, and had being, and before all eternity, were in the bosom of Christ, the engaged debtors of the Lamb, in the purpose of free-grace, loved with an everlasting love, is a deep thought of love; and that being was a gracious being, before actual being, speaketh and crieth much love; and its the flower, the glory, the crown of free-grace, that God's free-love in Christ, casteth forth the morning rays and beams of the Redeemer's kind heart, on men, who are enemies, darkness, haters of God, dead in sin, dying in blood and pollution. And how broad, how warm, and how rankly must the fair and large skirts of Christ's love smell of admirable grace, when they are spread over the bleeding, the lothsome, the black, and unwashen sinner! Is not every word a heaven? Ezek. 16:8. Now, when I passed by thee, and looked upon thee, behold thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine, &c. Christ's passing by, is as a traveller on his journey, who findeth a child without father or mother, in the open field dying, and naked, wallowing in blood, and then casting a covering of free-love (and love hath broad skirts) over his people; and 'tis an expression of much tenderness, and warmness of love. Many articles in that place extol free-grace.
第三点。恩典在圣徒身上的运行方式是仁慈的，因此本质上是自由的；这一点在我们初次接近基督时就显而易见，那时许多罪被赦免，灵魂因此而深爱；在天堂或离开天堂时，最甜美的负担就是基督的爱的负担：对一个有品性的灵魂来说，所有的债务都是一种负担；但是那些从永恒中降临在天使和人类身上的更自由的恩典的债务，是一种可爱而令人向往的痛苦。在成为人之前，甚至在存在之前，人们就在基督的怀抱中，成为羔羊的承诺债务人，这是自由恩典的目的，被永恒的爱所爱，这是一种深沉的爱的思考；而那个存在在实际存在之前的存在，说出并呼喊出了许多爱；而上帝在基督里的自由之爱，将救赎主慈悲的早晨光芒洒向了人类，这些人类是敌人、黑暗、憎恨上帝、死在罪恶中、死在血和污秽中。当基督的爱的美丽而宽广的衣裙覆盖在流血、令人厌恶、黑暗和未洗净的罪人身上时，它们会散发出令人赞叹的恩典的芬芳。 难道每个字都是天堂吗？以西结书 16:8。当我经过你身边，看着你的时候，你正值爱的时刻，我将我的衣襟展开在你身上，遮盖你的赤裸：是的，我向你发誓，并与你立约，这是主耶和华说的，你成为了我的人，等等。基督经过的时候，就像一个旅行者在旅途中发现一个没有父母的孩子，在开阔的田野里奄奄一息，赤身裸体，滚在血泊中，然后用自由的爱（爱有宽广的衣襟）覆盖他的子民；这是一种非常温柔和热烈的爱的表达。那个地方有很多关于自由恩典的文章。

1. Christ is brought in as a passing-by passenger, to whom this foundling was no blood-friend, but a meer stranger; so, if humanity and man-kindness had not wrought on his heart, he might have passed by us; we were to Christ nothing of kindred or blood, by our first birth, but strangers from the womb to God, going a-whoring so soon as we are born.
基督被带来作为一个路过的乘客，对于这个弃婴来说，他不是亲人，而是一个完全陌生的人；所以，如果人性和人类的善良没有触动他的心，他可能会忽视我们；我们对基督来说，在我们第一次出生时，没有任何亲缘关系或血缘关系，而是从出生时就是对上帝的陌生人，一出生就去行淫。

2. Christ looked on forlorn sinners, and there is love in his two eyes; it may be that bowels of iron, in which lodgeth nothing of a man, or of natural compassion, would move a traveller to see, and not see a young child dying in his blood: but (saith he) I saw thee, my heart, my bowels had eyes of love towards thee; there was tender compassion in my very look; my bowels within me turned and swooned at the cast of mine eye, when I saw thy misery.
2. 基督看着无助的罪人，他的双眼充满爱意；也许有些人的心肠像铁一样硬，没有人类的同情心，看到一个垂死的孩子也不为所动。但他说：“我看见了你，我的心，我的内心充满了爱；我的眼神中有着温柔的同情心；当我看到你的悲惨处境，我的内心翻腾着昏厥了过去。”

3. Behold, and behold, he would own his own mercy and love; let angels and men wonder at it, that the great and infinite Majesty of God, should condescend to look on such base sinners, so far below the free-love and majesty of God. There is a Behold, a sign put upon this door; come hither, angels and men, and wonder at the condescension. 2. Tenderness. 3. Strength of heat and warmness. 4. Freedom and unhired motions. 5. Riches and abundance. 6. Efficacy and virtue. 7. The bounty and reality of the free-love of Christ.
3. 瞧，瞧，他将拥有自己的怜悯和爱；让天使和人们对此感到惊奇，因为伟大而无限的神圣之尊，竟然屈尊俯视如此卑贱的罪人，远远低于神的自由之爱和威严。这是一个瞧，一个标志放在这扇门上；天使和人们，请过来，对这种屈尊俯就感到惊奇。2. 温柔。3. 热情和温暖的力量。4. 自由和无偿的动作。5. 财富和丰富。6. 有效性和力量。7. 基督自由之爱的慷慨和真实。

4. Thy time was a time of loving. What? of loving? it was a time of lothing: a time of love? When sinners were so base, so poor, wretched, so sinfully despicable, such enemies to God, in their mind, by wicked works, Col. 1:21 dead in sins and trespasses, walking according to the course of this world, (an ill compass to steer by) according to the prince of the power of the air, the spirit that now worketh in the children of disobedience? Was this a time of love? Yea, Christ's love cannot be bowed or budded with any thing without Christ: it is as strong as Christ himself, and sin and hell can neither break, nor counter-work the love of Christ; your hatred cannot countermand his imperious love.
你的时间是一个充满爱的时期。什么？爱？那是一个充满厌恶的时期：一个爱的时期？当罪人如此卑鄙、贫穷、可怜，如此罪恶可憎，如此与上帝为敌，心中充满邪恶的行为，死在罪恶和过犯中，按照这个世界的方式行事（一个错误的指南针），按照空中掌权者的王子，现在在不顺从之子中运行的灵？这是一个爱的时期吗？是的，基督的爱不能被任何没有基督的事物弯曲或扭曲：它和基督本身一样坚固，罪恶和地狱既不能打破，也不能对抗基督的爱；你的仇恨不能废除他的专横爱。

5. It was not a time of single love, but it was a time of loves, thy time: Christ hath a time, and sinners have a time, when they are ripe for mercy; it was a time [Heb. dodim] of loves; of much loves, of much love. He loved us, and shewed mercy on us, Eph. 2:4. [Gr. dia tèn polèn agapèn] for his great and manifold love, Cant. 7:12. There I will give thee my loves. Cant. 1:2. Thy loves are better than wine. v. 4. We will remember thy loves, more than wine. It is a bundle, a wood of many loves that is in Christ. Then, v. 5. I spread my skirt over thee. He is a warm-hearted passenger, who, in a cold day, will take off his own garment to clothe a naked foundling, that he finds in the way: I (saith Christ) laid on thee, a naked sinner, the skirt of that love, wherewith the Father loved me. O what a strange word is that! John 17:26. I have declared unto them thy name, and will declare it; that the love wherewith thou hast loved me, may be in them, and I in them. It is true, Christ could not be stript naked of the love, wherewith his Father loved him; and that love being essential to God, cannot be formally communicated to us, yet the fruit of it is ours; and the Lord Jesus spreads over his redeemed ones, a lap of the same love and bowels, in regard of the fruits of free-love, which the Father did from eternity spread over himself.
这不是一个单一的爱的时刻，而是一个爱的时刻，你的时刻：基督有一个时刻，罪人也有一个时刻，当他们准备好接受怜悯；这是一个爱的时刻；许多爱的时刻，许多爱。他爱我们，并向我们施以怜悯，以弗所书 2:4。因为他伟大而多样的爱，雅歌 7:12。在那里，我将给你我的爱。雅歌 1:2。你的爱比酒更美好。第 4 节。我们将记住你的爱，胜过酒。在基督里有许多爱的束，许多爱的木头。然后，第 5 节。我将我的衣襟铺在你身上。他是一个热心的旅客，在寒冷的日子里，愿意脱下自己的衣服，给在路上发现的赤身裸体的弃儿穿上：我（基督说）用父爱我的那份爱的衣襟覆盖了你，一个赤身裸体的罪人。哦，这是多么奇怪的话！约翰福音 17:26。我已经向他们显明了你的名，并将继续显明；使你爱我的爱在他们里面，并使我在他们里面。 基督确实无法剥夺他父亲对他的爱，而这种爱对上帝来说是本质的，无法直接传达给我们，然而其果实却属于我们；主耶稣将同样的爱和怜悯覆盖在他所救赎的人身上，就像父亲从永远以来将自由之爱的果实覆盖在自己身上一样。

6. I covered (saith Christ) thy nakedness. O what a garment of glory is the imputed righteousness of Christ! Bring forth the best robe, and put on him. This is the white raiment that clothed the shame of our nakedness.
我覆盖了（基督说）你的赤裸。哦，基督所归咎的义是何等荣耀的衣袍！拿出最好的袍子，给他穿上。这是那件白色的衣服，遮盖了我们赤裸的羞耻。

7. Yea, I sware unto thee, and entred in covenant with thee. Equals do much, if they swear, and enter in covenant with equals: but, O humble majesty of an infinite God, who would enter in covenant with sinners, wretched sinners, at our worst condition, and would quiet our very unbelieving thoughts of sinful jealousy, with an oath of the most High, who hath no greater to swear by than himself!
是的，我向你起誓，并与你立约。平等的人这样做时，很不寻常，就好像平等的人彼此起誓，并立约一样。但无限神的谦卑威严，却与罪人，悲惨的罪人，在我们最糟糕的情况下立约，并用至高者的誓言，使我们充满不信的、罪恶的嫉妒的思想得到平息，他没有比他自己更大的可以发誓的人。

8. And thou becamest mine, Heb. thou wast for me, set apart for me. Here stooping and low condescending love, to own sinners, and a claim and propriety on wretched and far-off strangers, to name dying, bleeding, sinning and god-hating dust, and guilty perishing clay, his own proper goods.
而你成为了我的，希伯来语中的“你是我的”，专属于我的。这里有一种屈尊和低声下气的爱，去拥有罪人，并对那些可怜而遥远的陌生人提出要求和所有权，称呼那些垂死、流血、犯罪和憎恨上帝的尘土，以及有罪而灭亡的泥土，作为他自己的财产。

9. Verse 9. Then washed I thee with water. That Christ's so fair hands should stoop to wash such black skinned and defiled sinners, in either free-justification, or in purging away the rotten blood and filth of the daughter of Zion, in regeneration, maketh good that, (to the free-love of Christ, that which is black, is fair and beautiful.)
然后我用水洗净了你。基督如此美丽的手居然屈身为如此黑皮肤和被玷污的罪人洗净，无论是在自由称义中，还是在净化锡安女儿腐朽的血液和污秽中的重生中，都证明了这一点，（对基督的自由爱，黑暗也是美丽的）。

10. And I anointed thee with oil. Free grace, and Christ dwelling by faith, Eph. 3:17 in saints, that are the flower, gold, and marrow of the church, is a high expression of free-love. Sinners are worse than withered and dry clay, without saving-grace.
我用油膏了你。自由的恩典，基督凭信心在圣徒中居住，以弗所书 3:17，这是对自由爱的高度表达。罪人没有救赎的恩典，比干枯的黏土更糟糕。

11. And to all these, Christ clothed his naked church with broidered work, fine linen and silk; he putteth bracelets on her hands, a chain of gold (of grace) about her neck, a jewel on her forehead, ear-rings on her ears, and a beautiful crown on her head. The grace to profess Christ, and carry on the forehead the name of the Father, of the Lamb, of the new Jerusalem, the bride the Lamb's wife, before men and angels, is a fair ornament.
11. 而基督为这一切，用刺绣、细麻和丝绸装饰了他的赤裸教会；他给她戴上手镯，脖子上戴上一条金链（恩典的），额头上戴上一颗宝石，耳朵上戴上耳环，头上戴上一顶美丽的王冠。公开宣称基督，并在额头上佩戴父、羔羊、新耶路撒冷、羔羊的新娘的名字，面对人类和天使，是一种美丽的装饰。

12. Beside, a name, and the perfume of a sweet and precious report in the world, addeth a lustre to the saints, who are by nature the children of wrath, as well as others, Ezek. 16:10, 11, 12, 13, 14; Eph. 2:1, 2, 3, 4, 5.
此外，一个名字和世界上一份甜美而珍贵的报告的香气，为圣徒增添了光彩，他们与其他人一样，本性上是愤怒的子民，以西结书 16:10、11、12、13、14；以弗所书 2:1、2、3、4、5。

Pos. 4. It is an abasement of Christ, that he who gives such a ransom to justice for free-grace, should wait for a penny from sinners; that sinners must bid and buy, and engage him to give, and Christ say, you must give me more, I must sell, not give grace for nothing. Your penny-worths cannot roll about that everlasting wheel of free-grace, the decree of election, or bow or break Christ's free heart to save you, rather than another. 2. There is more proportion between wages and saving-grace, than between wages and eternal glory. Now, there is much debt in heaven more than on earth, but no merit at all in either heaven or earth, except Christ for all. Merit cannot grow in a land of grace. 3. Grace is the sinner's gain, but no gain to Christ: is it gain to the sun, that all the earth borrows light and summer from it? Or to the clouds, that they give rain to the earth? Or to the fountains, that they yield water to men and beasts? Can ye make infinite Jesus Christ rich? Ye may add to the sea, tho' very little. The Creator could have made a fairer sun than that which shines in the firmament, tho' it be fair enough. But the Mediator Christ is a Saviour so moulded and contrived, that it is impossible to add to his beauty, excellency, loveliness; man or angels could not wish a choicer Redeemer, than Christ; if your wages could add to him, he should be needy, as you are.
第四点。这是对基督的贬低，他为了自由恩典而给予公正如此高昂的赎价，却要等待罪人的一文钱；罪人必须出价购买，并使他承诺给予，而基督却说，你们必须给我更多，我必须出售，而不是白白地给予恩典。你们的一文钱无法在永恒的自由恩典之轮上滚动，无法使选举的决定弯曲或打破基督的自由之心，使他拯救你们，而不是其他人。2.工资与拯救的恩典之间的比例要大于工资与永恒的荣耀之间的比例。现在，天堂中的债务比地球上的债务多得多，但在天堂和地球上都没有任何功德，除了基督为众人而死。功德无法在恩典之地生长。3.恩典是罪人的收益，但对基督来说并不是收益：太阳借给全地光明和夏天，对太阳来说是收益吗？云彩给地球降雨，对云彩来说是收益吗？泉水供应给人类和动物水源，对泉水来说是收益吗？你们能让无限的耶稣基督变得富有吗？你们可以给海洋增加一点点，尽管很少。造物主本可以创造一个比天空中的太阳更美丽的太阳，尽管它已经足够美丽了。 但基督作为调解者是一个如此塑造和设计的救主，以至于不可能增添他的美丽、卓越和可爱；人类或天使都无法希望有比基督更好的救赎者；如果你的工资能够增添他，他将会像你一样贫穷。

Pos. 5. Free-grace is the loveliest piece in heaven or earth, it makes us partakers of the divine nature, 2 Pet. 1:4. And tho' the creature, graced of God, keep an infinite distance from God, and be not goded, nor christed, as some do blasphemously say; yet it is considerable, that there is a shadow (though but a shadow) of proportion between that expression of Paul, 1 Cor. 15:10. [Gr. Charitì tu Theu eimi hò emi] By the grace of God, I am that I am; and that which the Lord saith of himself, Exod. 2:14 speaking to Moses, [Heb. ebjeh asher ehjeh] I am that I am. Grace is but a borrowed accident of the creature; not heritage, not his essence; but Paul would say, all his excellency was from free-grace. Were any indifferent beholder up in the highest Jerusalem after the day of judgment, to see the company of the Lamb, and his court, so many thousand pieces of clay, then clothed with highest grace, smiling on the face of him that sits on the throne, made eternal kings; that, for glory and robes of grace, and the weighty crown, you cannot see a bit of clay, and yet originally, all these are but glistering bits of clay, and graced dust; it should tire the beholder with admiration. O but the second creation is a rare piece of workmanship! But, again, come and see that heaven of wonders, the Man-Christ, who as man hath, 1. Flesh and blood, and a man's soul, as we have; but O so incomparably wonderful, as the grace of God without merit hath made the Man-Christ! grace hath exalted this Man to an high throne; the Godhead, in person, dwelleth in this clay-tent of endless glory: and God speaks personally out of this man, and this Emanuel is God; and the man is so weighted with glory, as all that are there, (and they be a fair and numerous company) are upon one continued act of admiring, enjoying, praising, loving Him, for no less date, than endless eternity; and they can never be able to pull their eyes off him. And then grace seen, enjoyed as it groweth at the well-head, up in Emanuel's highest and newest land, is of another strain, sweeter and more glorious than down here in the earth, which is not the element of grace; they are but glimpses, borrowed shadows, chips, and drops of grace, that are here; that is a world of nothing but grace. All which I speak, to let us see, how far free-grace is from base hire, and that we may not dare to make Christ, who is an absolute free King, an hireling.
第五点。自由恩典是天地间最可爱的事物，它使我们成为神圣本质的参与者，彼得后书 1:4。虽然蒙神恩典的受造物与神保持着无限的距离，没有被神化，也没有被基督化，正如有些人亵渎地说的那样；然而，值得注意的是，保罗在哥林多前书 15:10 中的那句话与保罗的表达之间有一个影子（虽然只是一个影子）的比例。[希腊文：Charitì tu Theu eimi hò emi] 凭着神的恩典，我就是我；以及主在出埃及记 3:14 中对摩西说的那句话[希伯来文：ebjeh asher ehjeh] 我就是我。恩典只是受造物借来的一种属性；不是遗产，也不是本质；但保罗要说的是，他所有的卓越都来自自由恩典。如果有任何中立的旁观者在末日审判之后，站在最高的耶路撒冷上，看到羔羊和他的宫廷的众多泥土，那时被赋予最高的恩典，微笑着看着坐在宝座上的他的脸，成为永恒的君王；那么，对于荣耀和恩典的长袍，以及沉重的王冠，你看不到一丝泥土，然而从根本上说，所有这些都只是闪闪发光的泥土和被赋予恩典的尘土；这应该让旁观者感到惊叹不已。 但是第二次创造是一件罕见的工艺品！但是，请再来看看那个奇迹的天堂，人-基督，他作为人拥有肉体和血肉，以及一个人的灵魂，就像我们一样；但是，哦，如此不可比较的奇妙，因为上帝的恩典没有功德地使人-基督成为了如此之高的宝座；神的本质亲自居住在这个永恒荣耀的泥土帐篷中；上帝亲自从这个人身上说话，这个以马内利就是上帝；这个人被荣耀压得喘不过气来，因为那里的所有人（他们是一个美丽而众多的群体）都在不断地仰慕、享受、赞美、爱他，时间没有尽头；他们永远无法把目光从他身上移开。然后，恩典在以马内利最高最新的土地上，作为源头，被看到、享受，是另一种更甜美、更荣耀的境界，比地球上这里的恩典更胜一筹，因为地球不是恩典的元素；这里只是恩典的一瞥、借来的影子、碎片和滴滴；那是一个完全由恩典构成的世界。 我所说的一切，是为了让我们看到，自由恩典与卑鄙的雇佣之间有多大的差距，以及我们不敢把基督，这位绝对自由的君王，当作雇佣工人。

Pos. 6. Grace is not educed or extracted out of the potency of any created nature. Grace is born in heaven, and came from the inmost of the heart of Christ; it hath neither seed nor parent on earth, therefore the Lord challengeth it as his own, 2 Cor. 12:9. The Lord said unto me, my grace is sufficient for thee. 2 Tim. 2:1. The grace that is in Christ Jesus. 1 Cor. 15:10. The grace of God. 2 Cor. 13:14. The grace of the Lord Jesus Christ. Gal. 1:15. He called me by his grace: if we could engage the grace of God, or prevent it, then should grace be our birth; but grace is not essential to angels. It is a doubt if any creature can be capable by nature of any possibility natural, not to sin; it is much to know the just owner of grace, who begot it: it came out of the eternal womb and bowels of Jesus Christ.
第 6 点。恩典并非从任何被造之物的能力中产生或提取出来。恩典诞生于天堂，来自基督内心的最深处；它在地上既没有种子也没有父母，因此主宣称它是他自己的（哥林多后书 12:9）。主对我说，我的恩典够你用（提摩太后书 2:1）。在基督耶稣里的恩典（哥林多前书 15:10）。神的恩典（哥林多后书 13:14）。主耶稣基督的恩典（加拉太书 1:15）。他凭借他的恩典召唤了我：如果我们能够获得神的恩典或阻止它，那么恩典就是我们的出生；但恩典对天使来说并非必需。任何被造之物是否能够本质上具备不犯罪的可能性，还存在疑问；了解恩典的正当所有者，谁使它诞生，是非常重要的：它来自耶稣基督永恒的子宫和怀抱。

Quest. But are there no preparations, either of nature, or at least of grace, going before saving grace, and the soul's being drawn to Christ?
但是，在得救的恩典降临之前，是否没有任何自然的或至少是恩典的准备工作，使灵魂被吸引到基督那里呢？

Answ. That we may come to consider preparations or previous qualifications to conversion; let us consider whether Christ, coming to the soul, hath need of an usher.
我们来考虑一下准备工作或转变前的资格；让我们考虑一下基督来到灵魂中是否需要一个引导者。

Asser. 1. Dispositions going before conversion, come under a four-fold consideration, 1. As efficient causes, so some imagine them to be. 2. As materially and subjectively they dispose the soul to receive grace. 3. Formally or morally, either as parts of conversion, or moral preparations having a promise of conversion annexed to them. 4. As means, in reference to the final cause, or to the Lord's end in sending these before; and what is said of these, may have some truth proportionally in a church's low condition or humiliation, before they be delivered. We may also speak here of dispositions going before the Lord's renewed drawing of sinners already converted, after a fall, or under desertion, Cant. 1. Draw me, we will run.
1. 在转化之前的准备条件，可以从四个方面考虑：1. 作为有效原因，有些人认为它们是如此。2. 作为材料和主观上使灵魂准备接受恩典的条件。3. 形式上或道德上，要么作为转化的一部分，要么作为有转化承诺的道德准备。4. 作为手段，与最终目的或主的目的有关，或者在这些之前派遣之前的教会处于低迷状态或谦卑状态时，关于这些的说法可能在某种程度上是真实的。我们还可以在这里谈论在已经转化的罪人跌倒或被遗弃之后，主重新吸引他们之前的准备条件。雅歌 1：拉我，我们就跑。

Asser. 2. No man but Pelagians, Arminians, and such do teach, if any shall improve their natural habilities to the uttermost, and stir up themselves in good earnest to seek the grace of conversion, and Christ the wisdom of God, they shall certainly, and without miscarrying, find what they seek; 1. Because no man, not the finest and sweetest nature, can engage the grace of Christ, or with his penny or sweating, earn either the kingdom of grace or glory, whether by way of merit of condignity, or congruity. Rom. 9:16. So then, it is not in him that willeth, nor in him that runneth, but of God that sheweth mercy. 1 Tim. 1:9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world began. So, Eph. 2:1, 2, 3, 4, 5; Tit. 3:3, 4, 5; Ezek. 16:4, 5, 6, 7, 8, 9, 10. (2.) Because there is no shadow of any engagement of promise on God's part, or any word for it, Do this by the strength of nature, and grace shall be given to you. (3.) Nor are we ashamed to say with the scripture, it is as impossible to storm heaven, or make purchase of Christ, by the strength of nature, as for the dead man to take his grave in his two arms, and rise and lay death by him, and walk. Nor does this impossibly free the sinner from guiltiness and rebukes, 1. Because it is a sinfully contracted inability, except he would deny original sin. 2. It is voluntary in us, and the bondage that we love. 3. The scripture both calls it impossibility, and also rebukes it as sinful, John. 6:44; Rom. 8:7, 8; Eph. 2:1, 2, 3, 11, 12, 13. Chap. 4:17, 18, 19. Chap. 5:8.
阿瑟。2. 只有彼拉格派、阿敏派和类似的人才会教导，如果有人尽其所能发挥自己的天赋，真诚地寻求转化的恩典和基督，他们必定能够找到他们所寻求的，而且不会失败；1. 因为没有人，即使是最优秀和最甜美的天性，也不能获得基督的恩典，也不能凭借自己的努力或流汗来赢得恩典或荣耀的国度，无论是通过应得的价值还是适当的价值。罗马书 9:16。所以，不在乎那愿意的，也不在乎那奔跑的，只在乎发怜悯的神。提摩太前书 1:9。他救了我们，按照自己的旨意和恩典，召叫我们，这恩典是在基督耶稣里赐给我们的，早在世界创立之前。因此，以弗所书 2:1, 2, 3, 4, 5; 提多书 3:3, 4, 5; 以西结书 16:4, 5, 6, 7, 8, 9, 10。(2.) 因为在上帝那里没有任何承诺的影子，也没有任何关于这样做的话语，即凭借自然的力量，就会得到恩典。(3.我们毫不羞愧地说，根据圣经所说，想要凭借本性的力量攻克天堂或获得基督同样不可能，就像死人无法用双臂抱住他的坟墓、扼杀死亡、并行走一样。但这种不可能并不会使罪人摆脱有罪和受谴责的境地。1. 因为这种无力是出于我们的罪孽之源，除非否认原罪。2. 它是我们自愿的，是我们所喜爱的束缚。3. 圣经既称之为不可能，也指责它是罪恶，约翰福音 6:44；罗马书 8:7,8；以弗所书 2:1,2,3,11,12,13 章 4:17,18,19 章 5:8 都有提到。

Asser. 3. All preparations, even wrought in us, by the common and general restraining grace of God, can have no effective influence to produce our conversion, from the scriptures alledged; for then should we be called, saved, and quickned, when we are dead in sin, foolish, disobedient, and enemies to God, [Gr. katà tà erga hemòn, and ex ergòn tòn en diakaiosenèhòn epoiesamen hèmeis,] According to our works of righteousness which we had done, contrary to Eph. 2:1, 2, 3, 4, 5, 11, 12, 14; 2 Tim. 1:9; Tit. 3:3. (2.) Then common general gifts might also engage Christ's free-grace. 3. Men might prevent grace, and fore-stall Christ and his merits; which overturns the foundation of the gospel, and cries down Christ and free-grace.
阿瑟尔。3.即使是由上帝的普遍和一般的约束恩典在我们内部完成的一切准备工作，也不能有效地影响我们从经文中引用的转化；因为那样的话，我们在罪中已经死了，愚昧，不顺从，是上帝的敌人，[希腊语 katà tà erga hemòn，and ex ergòn tòn en diakaiosenèhòn epoiesamen hèmeis，]根据我们所行的义行，这与以弗所书 2:1, 2, 3, 4, 5, 11, 12, 14；提摩太后书 1:9；提多书 3:3 相反。（2.）那么普通的一般恩赐也可能吸引基督的自由恩典。3.人们可能会预先阻止恩典，抢先基督和他的功德；这颠覆了福音的基础，贬低了基督和自由恩典。

Asser. 4. All these foregoing endeavours and sweatings, being void of faith, cannot please God, Heb. 11:6. These who act in the strength of them, are yet in the flesh, and not in the Spirit, and so can do nothing acceptable to God, being yet out of Christ, Rom. 8:8; John 15:4, 5, 6 and the tree being corrupt, the fruit must be sour, and naught; humiliation, sorrow for sin, displeasure with ourselves, that go before conversion, can be no formal parts of conversion, nor any essential limbs, members or degrees of the new creature; nor so much as a stone or pin of the new building. Divines call them, gradus ad rem, initium materiale conversionis; non gradus in re, nec initium formale: for parts of the building remain in the building; when the house is come to some perfect frame, all those bastard pieces, coming not from the new principle, the new heart, Christ formed in the soul, are cast out as unprofitable. Paul, when he meets with Christ, casts off his silks and satins, that he was lordly of while he was a Pharisee, as old rags, loss and dung, and acts now with far other principles and tools. It is all new work after another sampler; heaven works in him now.
亚谢尔。4. 所有这些前述的努力和辛勤，若没有信心，就不能得到上帝的喜悦，希伯来书 11:6。那些凭借这些努力行事的人，仍然活在肉体中，而不是在圣灵中，因此对上帝来说无可取悦，因为他们仍然不在基督里，罗马书 8:8；约翰福音 15:4, 5, 6。树若腐败，果实必然酸涩和无用；在归向之前的谦卑、为罪忧伤、对自己不满，不能成为归向的正式部分，也不是新造之物的必要组成部分，也不是新建筑的石头或钉子。神学家称之为“归向的材料阶段”，而不是“归向的实质阶段”：因为建筑的部分仍然留在建筑中；当房屋达到一定的完美结构时，所有那些不来自新原则、新心灵、基督在灵魂中形成的假冒品都被丢弃为无用之物。保罗在遇见基督时，摒弃了他作为法利赛人时所拥有的丝绸和缎子，将其视为旧布、损失和粪土，现在以完全不同的原则和工具行事。这是另一种样本之后的全新工作；天堂现在在他里面运行。

Asser. 5. Those are not moral preparations which we perform before conversion, nor have they any promise of Christ annexed to them; as, he that is humbled under sin, shall be drawn to Christ: he that wisheth the physician, shall be cured and called to repentance; we read of no such promise in the word. 2. A man, not in Christ, is without the sphere or element of Christ, at the wrong side of the door of the sheep-fold, he is not in Emanuel's land; and all the promises of God are in Christ, Yea and Amen, 2 Cor. 1:20. The whole stock of gospel promises are put in Christ, as the first subject; and believers have them from Christ, at the second hand. Christ keeps, as the true ark, the book of the testament, the believer's Bible. It is true, the new heart is promised to the elect, even while they are not in Christ, but they cannot make claim to that promise till they be first in Christ; but those promises are made in a special manner to Christ, as to the head of the redeemed, to be dispensed by Christ, to those only whom the Father gave him before time. And as the promises are peculiar to Christ, so the persons and grace promised, both the one and the other, are due to Christ, and result from the head, to those who in God's decree only shall be members; as righteousness, life eternal, and perseverance, are made to those that are members. 3. Many run and obtain not, 1 Cor. 9:24, 25, 26. Many strive to inter in, and shall not be able, Luke 13:24. Many lay a foundation, and are not able to finish, Luke 14:29. Many hunt, and catch nothing: many have storms of conscience, as Cain and Judas, who never go one step further. When therefore Antinomians impute to us, that we teach, That to desire to believe, is faith; to desire to pray, (a) is prayer (b); they foully mistake; for raw desires, and wishes after conversion, and Christ, are to us no more conversion, and the soul's being drawn to Christ, than Esau's weeping for the blessing, was the blessing; or Balaam's wish to die the death of the righteous, was the happy end of such as die in the Lord. But the sincere desires and good-will of justified persons, are accepted of the Lord for the deed: and when Christ pronounceth such blessed as hunger for righteousness, we say in that sense, a sincere desire to pray, and believe, is materially, and by concomitancy, a neighbour, and near of kin to believing, and praying. A virtual or seminal intention to pray, believe, love Christ, do his will, is, in the seed, praying, believing; when the intention is supernatural, and of the same kind with the act; as the seed is the tree: we say not so of natural intentions and desires. As Abraham's sincere intention to offer his son, was the offering of his son; the widow's casting in her mite, was, in her honest desire, the casting in of all that she had; certainly, not all simply, that had been against charity toward herself: but (2.) Single desires, unfeigned aims, weigh as much with Christ, as actions, in their reality. So we say many are, in affections, martyrs, who never die nor suffer loss for Christ; because nothing is wanting on the part of such saints, thus disposed, but that God call them to it. So Abraham offered his son Isaac to God; because Abraham did all on his part, and he was not the cause, why he was not offered and made an actual sacrifice to God; but God's countermand and his forbidding was the cause, and nothing else.
阿瑟书第 5 章。那些我们在转变之前所做的道德准备，并没有基督的应许与之相连；比如，谦卑自己的罪恶的人会被吸引到基督那里；希望医治的人会被治愈并被呼召悔改；在圣经中我们没有看到这样的应许。2. 不在基督里的人，不在基督的领域或元素中，站在羊圈的错误一侧，他不在以马内利的土地上；上帝的所有应许都在基督里，是的，阿们，哥林多后书 1:20。整个福音应许的库存都放在基督里，作为第一个对象；信徒们从基督那里得到这些应许，作为第二手。基督像真正的约柜一样保管着约书，信徒的圣经。诚然，新的心脏是应许给选民的，即使他们还不在基督里，但他们不能对这个应许提出要求，直到他们首先在基督里；但这些应许是以一种特殊的方式给基督的，作为被救赎者的头，由基督分发给那些在时间之前被父亲给予他的人。 并且，既然应许是基督特有的，所以被应许的人和恩典，无论是一个还是另一个，都是属于基督的，并且是源自头的，只有在上帝的旨意中成为成员的人才能得到，就像那些成为成员的人一样，他们得到了公义、永生和坚持不懈。3. 许多人奔跑却得不到，哥林多前书 9:24, 25, 26。许多人努力进入，却不能进去，路加福音 13:24。许多人打下基础，却不能完成，路加福音 14:29。许多人打猎，却一无所获：许多人有良心的风暴，就像该隐和犹大一样，他们永远不会再前进一步。因此，安提法人归咎于我们，说我们教导，渴望相信就是信仰；渴望祷告就是祷告；他们完全误解了；对于我们来说，对转变和渴望转变以及渴望基督的人来说，这些只是生涩的渴望和愿望，与以扫为祝福而哭泣一样，并不是真正的祝福；或者巴兰渴望像义人一样死去，却不是那些在主里死去的人的幸福结局。 但是，被称为义人的人们真诚的愿望和善意，被主接受为行为：当基督宣布那些渴望公义的人有福的时候，我们说在这个意义上，真诚地渴望祈祷和相信，实质上和伴随着相信和祈祷是邻近的，与之亲近。对于祈祷、相信、爱基督、遵行他的旨意的虚拟或种子意图，在种子中就是祈祷、相信；当意图是超自然的，并且与行为的性质相同时；就像种子是树木一样：我们不这样说自然的意图和欲望。正如亚伯拉罕真诚的意图要献上他的儿子，就是献上他的儿子一样；寡妇投入她的小钱，就是在她诚实的愿望中，投入了她所有的一切；当然，并不是简单地对她自己的慈善行为：但是（2.）单一的愿望，真诚的目标，与实际行动一样重要。所以我们说，许多人在情感上是殉道者，他们从未为基督而死亡或遭受损失；因为在这样的圣徒身上，只有一个条件没有满足，那就是上帝召唤他们去做。 所以亚伯拉罕将他的儿子以撒献给上帝；因为亚伯拉罕尽了自己的努力，他并不是导致他没有被献上和成为上帝实际的牺牲品的原因；而是上帝的反命令和禁止是原因，没有其他原因。

Asser. 6. The humiliation and sorrow for sin, and desire of the physician, by way of merit, or, 2. by way of a moral disposition, having the favour of a gospel-promise, do no more render a soul nearer to Christ and saving grace, than the want of these dispositions; for as a horse, or an ape, though they come nearer to some shadow of reason, and to man's nature, than the stork, or the ass, or than things void of life, as stones and the like; yet as there is required the like omnipotency to turn an ape into a man, as to make a stone a son of Abraham; so the like omnipotency of grace is required to turn an unhumbled soul into a saved and redeemed saint, as to turn a proud Pharisee into a saint: and merit is as far to seek in the one as in the other. So an unconverted sinner, tho' some way humbled, if the Lord of free grace should convert him, were no less obliged to free grace, and no less from laying any tie or bands of merits, or obligation, by way of promise, on Christ, for his conversion, than a stone, made a believing son of Abraham, should be in the same case of conversion. And, 3. The humbled soul, for ought he knows, (I speak of legal humiliation) hath no more any gospel title or promise that saving grace shall be given to him, even of meer grace, upon condition of his humiliation, or external hearing, or desire of the physician, than the proud Pharisee. Yet as the body framed and organized is in a nearer disposition to be a house to receive the soul, than a stone or a block; so is an humbled and dejected soul, such as cast down Saul, and the bowed-down jailor, and those that were pricked in their hearts, Acts 2 in the moment before their conversion were nearer to conversion, and in regard of passive and material dispositions made by the law-work, readier to receive the impression and new life of Christ formed in them, than the blaspheming Jews, Acts 13 and the proud Pharisees, who despised the counsel of God, and would not be baptized, Luke 7:30. There be some preparatory colours in dying of cloth, as blue, that dispose the cloth for other colours more easily; so is it here: and a fish that hath swallowed the bait, and is in the bosom of the net, is nearer being taken, than a fish free and swimming in the ocean; yet a fish may break the net, and cut the angle, and not be taken. A legally-fitted man may be not far from the kingdom of God, Mark 12:34 and yet never enter in. And those same dispositions, in relation to God's end in saving the elect, are often means, and disposing occasions, fitting souls for conversion: though some be like a piece of gold lying in the dirt, yet it is both true metal, and hath the king's stamp on it, and is of equal worth with that which goeth current in the market. So, in regard of God's eternal election, many are in the way of sin, and not converted as yet, notwithstanding all the lustre of fore-going preparations, tho' they be as truly the elect of God, as either those that are converted, yea or glorified in heaven; yet their preparations do lead them, in regard of an higher power, (that they see not) to saving grace. And for any thing revealed to us, God ordinarily prepares men by the law, and some previous dispositions, before they be drawn to Christ. I dare not peremptorily say, that God useth no prerogative-royal, or no privileges of sovereignty, in the conversion of some, who find mercy between the water and the bridge; yea, I think that Christ comes to some like a roe, or a young hart, skipping and leaping over hills and mountains, and passeth over his own set line, and snatcheth them out of hell, without these preparations; at least he works them suddenly: and I see no inconveniency, but as in God's way of nature, he can make dispensations to himself, so in the ways of grace, we cannot find him out. However, sure, of crabbed and knotty timber, he makes new buildings; and it is very base and untoward clay, that Christ, who maketh all things new, cannot frame a vessel of mercy of. To change one specie or kind of a creature into another, a lion into a lamb, and to cause the 'wolf and the lamb dwell together, and the leopard lie down with the kid, and the calf and the young lion and the fatling together, and a little child to lead them,' is the proper work of omnipotency, whatever be the preparations, or undisposition of sinners.
亚瑟。6. 对于罪恶的羞辱和悲伤，以及对医生的渴望，无论是通过功德还是通过道德倾向，都不能使灵魂比缺乏这些倾向更接近基督和救赎的恩典；因为就像马或猿猴虽然比鹳或驴更接近某种理性的影子和人的本性，也比没有生命的东西如石头等更接近，但是将猿猴变成人所需要的全能力量与使石头成为亚伯拉罕的儿子所需要的全能力量一样；同样，将一个未谦卑的灵魂转变为得救和赎回的圣徒所需要的全能恩典与将骄傲的法利赛人转变为圣徒所需要的全能恩典一样：在这两种情况下，功德都是一样难以寻求的。因此，一个未转化的罪人，即使在某种程度上谦卑，如果自由恩典的主应该使他转化，他对自由恩典的义务也不会减少，也不会因为他的转化而对基督有任何功德或义务的约束或束缚，就像一个成为有信仰的亚伯拉罕之子的石头在转化的情况下也是一样。而且，3. 谦卑的灵魂，就其所知（我说的是法律上的谦卑），没有任何福音的称号或应许，即使是纯粹的恩典，也不能因他的谦卑、对医生的外在听从或渴望而得到拯救的恩典。与骄傲的法利赛人一样。然而，正如构建和组织的身体比石头或木块更容易成为接纳灵魂的住所，谦卑和沮丧的灵魂，如扫罗、屈服的狱卒和那些被刺伤心的人，在他们归向主之前的一刹那，比亵渎的犹太人和骄傲的法利赛人更接近归向主，就被律法的工作所造成的被动和物质准备方面而言，更容易接受基督的印象和新生命在他们里面形成，而亵渎神的犹太人和骄傲的法利赛人则蔑视神的旨意，并不愿受洗（路加福音 7:30）。 在染布料时，有一些预备颜色，比如蓝色，可以更容易地使布料适应其他颜色；在这里也是如此：一条吞下鱼饵并被网困住的鱼，比一条自由在海洋中游泳的鱼更容易被捕获；然而，一条鱼可能会打破网，剪断鱼钩，而不被捕获。一个合法装备的人可能离上帝的国度并不远，马可福音 12:34，但却从未进入。对于上帝拯救选民的目的，这些相同的性情往往是手段和引导的机会，使灵魂适应转变：尽管有些人就像是一块躺在泥土中的黄金，但它仍然是真正的金属，上面有国王的印记，价值与市场上流通的黄金相等。因此，就上帝的永恒选民而言，许多人仍然在犯罪的道路上，并且尚未转变，尽管有所有前期准备的光辉，尽管他们与那些已经转变或在天堂得荣耀的人一样，都是上帝所拣选的，然而他们的准备在更高的力量（他们看不见的力量）的引导下，将他们引向救恩的恩典。 对于向我们揭示的任何事情，上帝通常会通过律法和一些先前的准备工作来准备人们，然后再将他们引向基督。我不敢断言上帝在某些人的转变中没有使用王权特权或主权特权；是的，我认为基督像一只雌鹿或一只小鹿一样来到某些人面前，跳跃着越过山丘和山脉，超越了他自己设定的界限，将他们从地狱中救出，而不需要这些准备工作；至少他会突然地改变他们。我看不出有什么不方便之处，因为在上帝的自然方式中，他可以对自己进行调整，所以在恩典的方式中，我们无法找到他。然而，可以确定的是，他能够用难以处理和棘手的木材建造新的建筑物；而基督，使万物更新的人，却不能制造一个怜悯的容器，这是非常低劣和不合适的黏土。 将一种生物转变为另一种生物，如将狮子变成羔羊，使“狼与羔羊同居，豹与山羊羔躺卧，牛犊与幼狮一同吃草，小孩子引导它们”，这是全能的工作，无论罪人做何准备或不准备。

Asser. 7. Not any protestant divines, I know, make true repentance a work of the law going before faith in Christ. 1. The law speaks not one word of repentance; but saith, either do or die: repentance is an evangelic ingredient in a saint. 2. Christ was made a prince, and exalted to give repentance, Acts 5:31 and the law, as the law, hath not one word of Christ, tho' it cannot contradict Christ, except we say, that there be two contradictory wills in Christ, which were blasphemy; but some dispositions before conversion, I conceive, Antinomians yield to us. For one saith, (a) speaking of the manner of his conversion, 'One main thing, I am sure, was to get some soul saving comfort, that moved me to reveal my troubled conscience to godly ministers, and not in general to allay my trouble.' Yet I can make good from scripture, that this desire can be in no unconverted soul; a physician that mistakes the cure doctrinally, will prove a cozening comforter. And another (b) saith, 'The persons capable of justification are such as truly feel what lost creatures they are in themselves, and in all their works: this is all the preparative condition that God requireth on our part, to this high and heavenly work; for hereby is a man truly humbled in himself, of whom God speaketh, saying,—I dwell with him that is of an humble spirit,' &c. To make persons capable of justification, here is required 'a true feeling that they are lost in themselves, and in all their works.' But this can be no preparative condition of justification; as Eaton saith; because true feeling must follow faith, not go before it. And, 2. True feeling is proper to justified persons; nothing going before justification, and so, which is found in unjustified persons, can be proper to justified persons only. 3. Antinomians say, sinners as sinners, and consequently all sinners, are to believe justification in Christ, without any foregoing preparation. This man saith, 'prepared and feeling persons that are sensible of sin, are only capable of justification.' 4. To truly feel a lost condition, cannot be all the preparative condition; for the word hath annexed no promise of justification to the unjustified, who shall feel his lost condition. For the place, Isa. 57 speaketh of a justified sinner, not of an unjustified, who is only prepared for justification. 1. Because God dwells in this humbled soul, then he must be justified and converted. Eph. 3:17. That Christ may dwell in your heart by faith. 2. This is a liver by faith, and so justified; The just shall live by faith, Hab. 2:4; Rom. 1:17; Gal. 3:11; Heb. 10:38. And he must live by faith, whom the high and lofty one revives.
阿瑟。7. 我所知道的任何新教神学家都不认为真正的悔改是在信仰基督之前的律法行为。1. 律法从不提到悔改一词；但它说的是要么行动，要么死亡：悔改是圣徒的福音成分。2. 基督被立为王子，并被高举以赐予悔改，使徒行传 5:31，而律法作为律法，没有一句关于基督的话，尽管它不能与基督相矛盾，除非我们说基督有两个相互矛盾的意愿，这是亵渎；但我认为，在转变之前，一些人的性情是属于我们的。因为有人说，（a）谈到他的转变方式时，“我确定的一件重要的事情是获得一些拯救灵魂的安慰，这促使我向虔诚的牧师们透露我困扰的良心，而不是一般地平息我的困扰。”然而，我可以从圣经中证明，这种渴望在未得救的灵魂中是不存在的；一个在教义上误解治疗方法的医生将证明是一个欺骗性的安慰者。 另一个人说：“能够被称为义的人是那些真正感受到自己在本质上和在一切行为中是多么失落的人：这是上帝要求我们做出的唯一准备条件，以进行这个高尚而神圣的工作；因为通过这样，一个人在自己内心真正谦卑，正如上帝所说的：‘我与心灵谦卑的人同住’等等。要使人们有资格被称为义，这里需要的是‘真正感受到自己在本质上和在一切行为中是多么失落’。但这不能成为称义的准备条件，正如伊顿所说；因为真正的感受必须在信仰之后而不是之前。而且，真正的感受是称义的人所特有的；在称义之前，没有任何事情，也就是在未称义的人中找到的，可以成为仅仅适用于称义的人。3.反法定主义者说，罪人作为罪人，因此所有的罪人，都应该相信基督中的称义，而不需要任何先前的准备。这个人说，‘只有准备和感受到罪的人才有资格被称为义’。” 为了真正感受到失落的状态，不能仅仅是准备条件；因为这个词没有承诺给未被证明正当的人，他们将感受到自己失落的状态。因为以赛亚书 57 章所说的是一个被证明正当的罪人，而不是一个未被证明正当的人，他只是为正当化做准备。1. 因为上帝住在这个谦卑的灵魂中，所以他必须被证明正当和转化。以弗所书 3:17。基督要因信而住在你们心里。2. 这是一个凭信心而活的人，所以是被证明正当的；义人因信得生，哈巴谷书 2:4；罗马书 1:17；加拉太书 3:11；希伯来书 10:38。那位高高在上的人必使他因信而活。

Objections of Antinomians, especially of Saltmarsh, free-grace, chap. 2. pag. 19, 20. removed.
抗法主义者的异议，尤其是 Saltmarsh 的自由恩典，第 2 章，第 19、20 页的异议已被移除。

Object. 1. "But to bid a troubled soul be humbled for sin, and pray, and set upon duties, and speak nothing of Christ to them; whereas poor souls cannot pray in that condition, is to teach them to seek righteousness in themselves."
然而，要求一个困扰的灵魂因为罪而谦卑，祈祷，履行职责，并对他们不提及基督，而贫穷的灵魂在那种状态下无法祈祷，这就是教导他们在自己身上寻求公义。

Answ. 1. Satan cannot say, that we teach any to set on duties, and to silence Christ's strength and grace, by which only duties may be done. 2. To bid them set on duties, as their righteousness before God, and as the way to find rest and peace for their souls, and that speaking nothing of Christ, we disclaim as antichristian and pharisaical. 3. It is no argument, but the Arminian objection against free-grace, not to bid a troubled soul pray, because he cannot pray without the Spirit; for Peter, Acts 8 bids Simon Magus, who was in the gall of bitterness, pray; yet without the Spirit he could not pray. Antinomians exhort troubled souls, tho' not converted, to believe in Christ; yet they are as unable to believe without the Spirit, as to pray without the Spirit. 4. To bid them set on evangelic duties, without trusting in them, that is, to feel their lost condition, to despair of salvation in themselves, to look afar off to Christ, to desire him, are the set way that Christ walks in, to fit us for saving-grace.
答案 1：撒旦不能说我们教导任何人通过履行职责来压制基督的力量和恩典，只有通过这些才能完成职责。答案 2：要求他们将职责视为他们在上帝面前的义，以及找到灵魂的安息和平安的方式，而不提到基督，我们否认为反基督和法利赛人的。答案 3：这不是一个论据，而是亚米拿派对自由恩典的反对意见，不要求一个困扰的灵魂祈祷，因为他没有圣灵就不能祈祷；因为使徒彼得在使徒行传 8 章要求处在苦胆之中的西门祈祷，然而他没有圣灵就不能祈祷。安提名派劝告困扰的灵魂，尽管没有得到转化，要相信基督；然而他们没有圣灵就不能相信，就像没有圣灵就不能祈祷一样。答案 4：要求他们履行福音的职责，但不要依靠这些职责，即感受到自己的失落状况，绝望于自己的救恩，远离基督，渴望他，这是基督走的定路，使我们适合得到拯救的恩典。

Object. 2. "Despair of salvation in myself, is a part of faith; so you exhort the troubled in mind at first to believe."
2. "对自己的救赎感到绝望，是信仰的一部分；因此，你首先要劝告心灵困扰的人去相信。"

Answ. Not so: Judas and Cain both despaired of salvation in themselves, yet had they no part of saving faith. 'Tis impossible that any can rely on Christ, while they live resting on false bottoms; faith is a sailing and a swimming, ships cannot sail on mountains, it is unpossible to swim on dry land; as it is impossible to have a soul, and not to have a love; so we cannot have a love to ly by us, as useless; but a lover we must have: and Christ's work of conversion is orderly; as first to plow, and pluck up, so then to sow and plant; and first, to take the soul off old lovers. We are on a way of gadding to seek lovers, Jer. 2:36. On a high and lofty mountain to set our bed, Isa. 57:7. God must straw thorns and briers in our love-bed, and take Ephraim off his idols, Hos. 14:6 and from riding on horses, and make the soul as white and clean paper, that Christ may print a new lover on it. Therefore 'tis young mortification in the blossom, to give half a refusal to all old lovers; this is Christ's aim, Cant. 4:8. Come from the lions dens, and the mountains of leopards with me.
答案：不是这样的：犹大和该隐都对自己的救赎感到绝望，但他们没有拥有救赎的信仰。当人们依靠虚假的基础生活时，不可能依靠基督。信仰是一种航行和游泳，船只不能在山上航行，也不可能在干地上游泳；就像拥有灵魂而没有爱一样不可能，我们不能把爱放在一边，作为无用的东西；但我们必须拥有一个爱人：基督的转化工作是有秩序的；首先犁地，拔除杂草，然后播种和栽培；首先，要让灵魂远离旧的爱人。我们在四处寻找爱人的路上，耶利米书 2:36。在高高的山上安置我们的床，以赛亚书 57:7。上帝必须在我们的爱床上撒上荆棘和蒺藜，并使以法莲远离偶像，何西阿书 14:6，并使灵魂变成洁白干净的纸，让基督在上面印上一个新的爱人。因此，对所有旧的爱人半拒绝是年轻的克己的花蕾；这是基督的目标，雅歌 4:8。与我一起离开狮子的洞穴和豹子的山。

Object. 3. "Desires to pray and believe, being some times cold, sometimes none at all, cannot satisfy a troubled soul. I must have, besides desires, endeavours: desires to desire, and sorrow because I can sorrow for sin, are but legal works; not such as are required in a broken heart."
目标。3. "渴望祈祷和相信，有时冷淡，有时根本没有，无法满足一个困扰的灵魂。除了渴望之外，我还必须努力：渴望渴望，并因为我能为罪而忧伤，这只是法律行为；并不是破碎的心所需要的。"

Answ. Desires going before conversion, are nothing less than satisfactory, nor are they such as can calm a storming conscience: he knows not Christ, who dreams that a wakened conscience can be calmed with any thing, less than the blood of Jesus Christ, that speaks better things than the blood of Abel. Never protestant divines promise soul-rest in preparations, that are wrought by the law. 2. If Antinomians can give soul-rest to troubled consciences, by all the promises of the gospel, and raise up the spirits of Judas or Cain to sound comfort, let them be doing: yea, or to weak afflicted souls: while the Spirit blows right down from the advocate of sinners, at the right hand of God, we much doubt. Sure there is a lock on a troubled conscience, that the gospel-letter, or the tongue of man or angel can be no key to open. Christ hath reserved a way of his own to give satisfaction to afflicted spirits. But the question is now, supposing ye deal with unconverted men, whether or no ye are not, first to convince them of the curses of the law to come on them, to humble them, and so chase them to Christ; and if to bid them be humbled, and know their dangerous condition, the state of damnation; and set to these preparatory duties, be to teach them to seek righteousness in themselves? We answer, No.
回答：在转变之前的欲望，绝对不令人满意，也不能平息动荡的良心：那些梦想用除了耶稣基督的宝血以外的任何东西来平息觉醒的良心的人，并不了解基督。从来没有新教神学家承诺通过律法所产生的准备工作来使灵魂得到安息。2. 如果反法定主义者能够通过福音的所有应许给困扰的良心带来安慰，并使犹大或该隐的精神得到安慰，让他们去做吧：是的，或者对于软弱的受苦的灵魂：当圣灵从上帝右边的罪人的辩护者那里吹来时，我们非常怀疑。肯定有一把锁在困扰的良心上，福音的信件或人或天使的舌头都无法打开。基督为受苦的灵魂保留了自己的方法来满足他们。 但问题是，假设你与未归信的人打交道，你是否不是首先要使他们相信将降临在他们身上的法律的咒诅，使他们谦卑，并追逐他们去寻求基督？如果要告诉他们要谦卑，并了解他们危险的状况，即被定罪的状态；并给予这些准备性的责任，是否就是教他们在自己身上寻求公义？我们的回答是，不是。

Crisp, vol. 3. Ser. 1. P. 130, 131, 132, 134, 135. Object. 4. "If we preach wrath to believers, we must either make them believe they ly under that wrath, or no; if they be not under that wrath, we had as good hold our tongues. If we say, if they commit these and these sins, they are damned, and except they perform such and such duties, and except they walk thus and thus holily, and do these and these good works, they shall come under wrath, or at least, God will be angry with them; what do we in this, but abuse the scriptures? We undo all that Christ hath done, we bely God, and tell believers that they are under a covenant of works. —— I would have wrath preached to believers, that they may abstain from sin, because they are delivered from wrath, not that they may be delivered from wrath; for God hath sworn, Isa. 54 as the world shall be no more destroyed with waters, so he will be no more wroth with his people."
脆脆的，卷 3，系列 1，第 130、131、132、134、135 页。目标 4。“如果我们向信徒传讲愤怒，我们要么让他们相信他们正处于那种愤怒之下，要么不让他们相信；如果他们不处于那种愤怒之下，我们还不如闭嘴。如果我们说，如果他们犯了这些罪，他们就会被定罪，除非他们履行这些义务，除非他们以这样和那样的圣洁行走，并做这些和那些善行，否则他们将陷入愤怒，或者至少，上帝会对他们生气；我们在这方面做了什么，不过是滥用圣经？我们抹去了基督所做的一切，我们诋毁上帝，并告诉信徒他们处于一个契约的工作之下。——我希望向信徒传讲愤怒，以便他们远离罪恶，因为他们已经从愤怒中解脱出来，而不是为了使他们从愤怒中解脱出来；因为上帝已经发誓，以赛亚书 54 章，世界将不再因水而毁灭，他也不再对他的子民发怒。”

Answ. 1. We are to make believers know, if they believe not, and walk not worthy of Christ, in all holy duties; their faith is a fancy, and a dead faith, and the wrath of God abides on them, and they are not believers. 2. Tho' they be believers, wrath must be preached to them, and is preached to them every where in the New Testament; as death, Rom. 6:21, 22. Damnation, Rom. 14:23 the wrath of God, Eph. 5:6. Condemnation, 2 Thes. 1:8. Perdition, flaming fire, external fire, 1 Cor. 3:17; 1 Cor. 11:32, 34; Jude 7; 8; 2 Tim. 4:9; 1 Cor. 16:22 to the end they may make sure their calling and election. 3. What is this, but to make a mock of all the threatnings of the gospel? For, by this argument, the threatnings are not to be preached to the elect before their conversion, except we would make them believe a lie, that they are reprobates, and under wrath, when they are under no wrath at all, but from eternity were delivered from wrath; nor should the gospel-threatnings be preached to reprobates. Why; shew me one word where pastors are bidden tell men they are to believe, they are reprobates, and under eternal wrath, peremptorily, except we know them to have sinned against the Holy Ghost. 4. Nor is deliverance from wrath to be believed as absolutely by us; whether we believe and walk worthy of Christ, or do no such thing, but walk after the flesh, as we are to believe the world shall never be destroyed with waters; that is a comparison to strengthen the people's weak faith. Else I retort it thus, whether the world believe in Christ, or not, they shall never be drowned with water, and that we are to believe absolutely. Then, by this reason, whether men believe on Christ, or no, there is no condemnation, or wrath to be feared. The contrary is expresly, John 3:18, 36. I take the mystery to be this: Antinomians would have no moral, no ceremonial law preached at all; and therefore one of them writeth expresly, 1. That there be no commandments under the gospel. 2. No threatnings or penalties at all. 3. That the whole law of Moses, moral, as well as ceremonial, is abrogated under the gospel. That is a merry life.
答案 1：我们要让信徒知道，如果他们不相信，不按照基督的圣洁行事，他们的信仰只是一种幻想，是一种死信仰，上帝的愤怒会降临在他们身上，他们并不是真正的信徒。答案 2：即使他们是信徒，愤怒也必须向他们宣讲，并且在新约中到处都有宣讲；如罗马书 6:21,22 所说的死亡，罗马书 14:23 所说的定罪，以弗所书 5:6 所说的上帝的愤怒，帖撒罗尼迦后书 1:8 所说的定罪，毁灭，烈火，外在的火，哥林多前书 3:17，哥林多前书 11:32,34，犹大书 7,8，提摩太后书 4:9，哥林多前书 16:22，以此来确保他们的蒙召和蒙选。答案 3：这不就是对福音的所有威胁进行嘲笑吗？因为根据这个论点，在他们归信之前，福音的威胁不应该向蒙拣选的人宣讲，除非我们要让他们相信一个谎言，即他们是被弃绝的，处于愤怒之下，而实际上他们根本没有受到任何愤怒的威胁，因为他们从永远中就被救赎脱离了愤怒；福音的威胁也不应该向被弃绝的人宣讲。为什么呢？请告诉我一句话，牧师们被命令告诉人们，他们应该相信自己是被弃绝的，处于永恒的愤怒之下，除非我们知道他们犯了亵渎圣灵的罪。 我们也不应该绝对相信脱离愤怒而得的拯救;无论我们是否相信并走在基督的配得行事或不这样做，反而顺从肉体，我们要相信世界永远不会被水毁灭，这是一种比较来加强人们薄弱的信仰。否则我这样反驳，无论世界是否相信基督，他们永远不会被水淹没，我们要绝对地相信。那么，根据这个理由，无论人们是否相信基督，都不应该害怕受到定罪或愤怒。相反的是，约翰福音 3:18, 36 明确地表达了相反的观点。我认为这个奥秘是: 反律法者根本不想传讲任何律法的道德或仪式; 因此他们中的一个明确写道，1. 在福音下没有命令。2. 没有威胁或处罚。3. 摩西的整个律法,无论是道德的还是仪式的，在福音下都被废止了。这是一种快乐的生活。

Saltmarsh
盐沼

Object. 5. "Other preachers bid the troubled soul be sorry for sin, lead a better life, and all shall be well."
其他传教士告诉困扰的灵魂要为罪行感到懊悔，过上更好的生活，一切都会好起来。

Answ. Such as lead not men to Christ, with their sorrow for sin, or to any good life, that is not, or fits not for the life of faith, are none of ours, but the Antinomians.
如领导不是通过对罪恶的悔悟，或者通过过上与信仰生活不相符的善良生活来引领人们归向基督，那么这些人不属于我们，而是安提法人。

Saltmarsh.
盐沼。

Object. 6. "But others bid the troubled soul believe, but he must first seek in himself qualifications, or conditions; but this is to will them to walk in the light of their own sparks."
但其他人告诉困扰的灵魂要相信，但他必须首先在自己身上寻找资格或条件；但这就是要求他们在自己的火花光中行走。

Answ. If to bid men abstain from flagitious sins, and from seeking glory of men, that are both neck-breaks of faith, John 5:44 and bring men under external displeasure, both before and after we believe, be to walk in the light of our own sparks: then, when the Lord forbids these in his law, and commandeth both the believer and unbeliever the contrary virtues, he must counsel the same with us. To believe and not be humbled, and despair of salvation in yourself, is to presume; he that believeth right, is cast on that broken board, like a ship-broken man, either must I cast myself on the rock Christ, or then drown eternally and perish: the unjust steward was at, what shall I do? Ere he came into a wise resolution; to go the road way that Christ leads believers, is not to walk in the light of our own sparks. 'Tis one thing to seek qualifications of ourselves, trusting in them; and another thing to seek qualifications in ourselves, as preparatory duties wrought by Christ's grace; the former we disclaim, not the latter.
答案：如果要求人们远离邪恶的罪恶行为，并且不追求人们的荣耀，这两者都是信仰的绊脚石（约翰福音 5:44），并且会使人们在相信之前和之后都受到外界的不满，那么就是在走在自己的火花的光中。当主在他的律法中禁止这些，并命令信徒和非信徒相反的美德时，他必须与我们一同劝告。相信而不谦卑，并对自己的救恩绝望，就是妄自尊大；相信正确的人，就像一个被摧毁的船上的人一样，被投在那块破碎的木板上，要么我要把自己投在基督这块岩石上，要么就永远淹死和灭亡：那个不义的管家在他想到“我该怎么办？”之前，他已经做出了明智的决定；走在基督引领信徒的道路上，不是在走在自己的火花的光中。寻求我们自己的资格，依靠它们，是一回事；在我们自己身上寻求资格，作为基督恩典所完成的预备性职责，是另一回事；我们否认前者，而不否认后者。

Saltmarsh's own experience
盐沼的个人经历

Object. 7. "I will relate mine own experience. First, when I was minded to make away myself, for my sin; the Lord sent into my mind this word, I have loved thee with an everlasting love. Ah, thought I then, hath God loved me with such an everlasting love, and shall I sin against such a God? 2. Many doubts and fears arose from the examination of myself, I was afraid of being deluded. 3. The promise, Isa. 55:1 did sweetly stay my heart, Christ in his ordinances witnessed to me, that he was mine. 4. I went on for some time full of joy. 5. I was in fears again, that I could not pray; but I had a promise, I will fulfil the desires of them that fear me, &c."
第七点：“我将讲述我自己的经历。首先，当我打算为了我的罪而自杀时，主向我的心中传递了这句话：我以永恒的爱爱你。啊，那时我想，上帝竟然以如此永恒的爱爱我，我怎么能得罪这样的上帝呢？2. 通过自我审视，我产生了许多疑虑和恐惧，我害怕被欺骗。3. 以赛亚书 55:1 的应许甜蜜地安抚了我的心，基督在他的仪式中向我作证，他是我的。4. 我一段时间以来一直充满喜乐。5. 我又害怕自己无法祷告，但我有一个应许，我要满足那些敬畏我的人的愿望，等等。”

Answ. The method of the conversion of a deluded Antinomian, is no rule to others. 2. Nor do I think that God keeps one way with all, especially, when this man's first step is from nature, and thoughts of self-murther, up to the Lamb's book of life, the secret of eternal election in the breast of God, I have loved thee with an eternal love. How knew the author this to be God's voice from a qualification in his soul? It kept him from self-murther. Ye see qualifications in ourself, which the author saith is the way of legal preachers, are required in any that believe. 2. It is utterly false, that the gospel-faith, commanded to all the elect and reprobate, is the apprehension of God's eternal love to me in particular; the scripture saith no such thing. Experience contrary to scripture can be no leading rule. So the Antinomian way of conversion, is, that every soul troubled for sin, elect, or reprobate, is immediately, without any foregoing preparations, or humiliation, or work of the law, to believe that God loved him with an everlasting love. A manifest lie, for so reprobates are to believe a lie as the first gospel-truth. This is I confess a honey-way, and so evangelic, that all the damned are to believe, that God did bear to them the same everlasting good-will and love he had in heart to Jacob. 2. All reprobates may abstain from self-murder, out of this principle, of the Lord's everlasting love of election, revealed immediately, at first, without any previous signs or qualifications going before. 3. The gospel we teach, saith, eternal election is that secret in the heart of the Lamb, called his book; so as really God first loves and chooses the sinner to salvation, and we are blacked with hell, lying amongst the pots, till Christ take us up, and wash, and lick the leopard spots off us: but to our sense and apprehension, we first love and choose him as our only liking; and then, by our faith, and his love on us, we know he hath first loved us with an everlasting love: but there be many turnings, windings, ups and downs, ere it come to this. I have not heard of such an experience, that at the first, without any more ado, forthwith, the Lord saith, come up hither, I will cause thee read thy name in the Lamb's book of life. The same author saith, election is the secret of God, and belongeth the Lord, pag. 104. And shall the believing of the love of election to glory be the first medicine that you give to all troubled consciences, elect and reprobate? This is to quench the fire by casting in oil; but if Antinomians take two ways, one with the unconverted elect, troubled in conscience; another with unconverted reprobates so troubled; we should be glad to hear these two new ways. 4. In the second place, (he is so well acquainted with the way of the Spirit, as if through the casement of the cabinet counsel of God, he had seen and reckoned on his fingers all the steps of the stairs;) he saith, He had many doubts and fears to be deluded; that is, he doubted if his faith was true and saving; for this is all the delusion to be feared upon self-examination: so, page 24. c. 2. You may read his words, chap. v. p. 93. I find not any (saith the same author) in the whole course of Christ's preaching, or the disciples, when they preached to them to believe, asking the question, whether they believed, or no. Then it is like, this experience finds no warrant or precedent in the saints, to whom Christ and the apostles preached. 5. The sweet witnessing of the Spirit, from Isa. 55:1. Ho, every one that thirsts, come to the waters, is gospel-honey; but consider if there were no law-work preparing, no needle making a hole before, Christ should sew together the sides of the wound. 'Tis but a delusion; 1. Because, Isa. 61:1 no whole hearted sinners meet with Christ; none come at first laughing to Christ, all that come to Jesus for help, come with the tear in their eye. 2. To come dry and withered to the waters, Isa. 55:1 is the required preparation. 3. The gold in a beggar's purse in great abundance is to be suspected for stolen gold, because he laboured not for it. This, I say not, because preparations, and sweatings, and running, that go before conversion, are merits, or such as deserve conversion, or that conversion is due to them. Antinomians impute this to us, but unjustly; I humbly conceive it not to be the doctrine of Luther, Calvin, or Protestants, which Libertines charge us with: That I may clear us in this, let these propositions speak for us.
答案：一个迷惑的反法定主义者的转变方法对其他人来说并不适用。我也不认为上帝对所有人都采取同样的方式，特别是当这个人的第一步是从自然状态和自杀的念头，一直到上帝胸中永恒选民的秘密生命册，我已经用永恒的爱爱你。作者如何知道这是上帝的声音，是从他灵魂中的一种资格？这使他远离了自杀。你们看到我们自己的资格，作者说这是合法传道者的方式，任何相信的人都需要。这是完全错误的，福音信仰并不是所有选民和被拒绝者所命令的，是对上帝对我个人的永恒爱的理解；圣经没有这样说。与圣经相悖的经历不能成为领导规则。因此，反法定主义者的转变方式是，每一个为罪而困扰的灵魂，无论是选民还是被拒绝者，都应立即相信上帝以永恒的爱爱他。这是一个明显的谎言，因为被拒绝者要相信一个谎言作为第一个福音真理。 这是我承认的一条甜蜜之路，如此福音化，以至于所有被诅咒的人都要相信，上帝对他们怀有与雅各同样永恒的善意和爱。2. 所有被拒绝的人可以因为主的永恒选民之爱而避免自杀，这个爱是立即揭示的，没有任何先前的迹象或资格。3. 我们所传讲的福音说，永恒的选民是羔羊心中的秘密，被称为他的书；所以实际上是上帝首先爱并选择罪人得救，而我们则被黑暗和罪恶所笼罩，直到基督接纳我们，洗净我们身上的豹斑：但在我们的感知和理解中，我们首先爱并选择他作为我们唯一的喜好；然后，通过我们的信心和他对我们的爱，我们知道他已经以永恒的爱爱我们：但在这之前有许多曲折、起伏。我没有听说过这样的经历，即主立即说，来这里，我将使你在羔羊生命册上读到你的名字。 同一位作者说，选举是上帝的秘密，属于主，第 104 页。相信选举到荣耀的爱是否是你给所有困扰的良心的第一个药物，无论是选民还是被弃者？这就像是用油扑灭火焰；但如果安提诺米派采取两种方式，一种是对未转化的选民，困扰于良心的人；另一种是对未转化的被弃者，同样困扰于良心的人；我们很乐意听到这两种新的方式。第四，（他对圣灵的方式非常熟悉，好像透过上帝的内阁会议的窗户，他已经看到并数了所有楼梯的步骤）他说，他有很多疑虑和恐惧被欺骗；也就是说，他怀疑自己的信仰是否真实和拯救性的；因为这就是在自我检查中所害怕的迷惑：所以，第 24 页。第二章。你可以阅读他的话，第五章第 93 页。我没有发现任何（同一位作者说）在基督的整个传道过程中，或者门徒们传道时，问他们是否相信的问题。 然后就像这样，这种经历在圣徒中找不到任何保证或先例，基督和使徒向他们传道。5.从以赛亚书 55:1 中的圣灵甜美的见证来看，每个口渴的人都来到水边，这是福音的甜蜜；但请考虑一下，如果没有预备的律法工作，没有针在之前开个洞，基督怎么能把伤口的两边缝合在一起呢？这只是一种幻觉；1.因为，以赛亚书 61:1 没有全心全意的罪人会遇见基督；没有人一开始就笑着来到基督，所有来求助于耶稣的人，都是眼中含泪而来。2.以干燥而枯萎的状态来到水边，是所要求的准备。3.乞丐的钱包里有大量的金子，会被怀疑是偷来的金子，因为他没有为之劳动。我这样说，并不是因为在归向之前的准备、流汗和奔跑是值得的，或者是应该归因于它们。安提法人把这归咎于我们，但是不公正；我谦卑地认为这不是路德、加尔文或新教徒的教义，这是自由主义者指责我们的：为了澄清我们的立场，让这些命题代表我们。

Propos. 1. We cannot receive the Spirit, by the preaching of the law, and covenant of works; but by the hearing of the promises of the gospel, Gal. 3. The law its alone can chase men from Christ, but never make a new creature; nor can the letter of the gospel without the Spirit do it.
命题 1：我们不能通过传讲律法和工作约来接受圣灵，而是通过听福音的应许来接受，加拉太书 3 章。律法只能将人从基督驱逐，但永远不能造就新造的人；福音的文字也不能在没有圣灵的情况下做到这一点。

Propos. 2. When we look for any thing in ourselves, or think that an unrenewed man is a confiding person to purchase Christ, we bewilder ourselves, and vanish in foolishness: this wrong Libertines do us; from which we are as far, as the east from the west.
当我们在自己身上寻找任何东西，或者认为一个未重生的人是一个信任的人来购买基督，我们会迷失自己，陷入愚蠢之中：这是放荡者对我们的错误，我们与之相距甚远，就像东方与西方一样。

Propos. 3. It is not our doctrine, but the weakness of sinners, and of the flesh, that we should be shy to Christ, and stand aloof from the physician, because of the desperate condition of our disease. This is, as if one should say, It is not fit for the naked to go to him who offereth white linen to clothe him, nor that the poor should go to him, who would be glad you would take his fine gold off his hand, or to say, Set not a young plant, but let it lie above earth, till you see if it bear fruit. Unworthiness in the court of justice is a good plea, why Christ should cast us off; but unworthiness felt, tho' not savingly, is as good a ground to cast yourself on Christ, as poverty, want, and weakness, in place of a statute, and act of parliament to beg, tho' the letter of the law forbid any to beg.
提案 3：我们不应该因为罪人和肉体的软弱而对基督感到害羞，远离医生，因为我们的病情绝望。这就好像有人说，赤身裸体的人不适合去找那个给他提供白色亚麻布来穿的人，或者穷人不应该去找那个愿意你拿走他手上的黄金的人，或者说，不要种植幼苗，让它躺在地上，直到你看到它结果。在法庭上的不配是一个好的理由，基督应该抛弃我们；但是感受到的不配，即使不是拯救性的，也是一个很好的理由，让你投靠基督，就像贫穷、需要和软弱在乞讨的地方，尽管法律的字面上禁止任何人乞讨。

Propos. 4. Acting and doing, tho' neither savingly, nor soundly, is not merit of grace, yet not contrary to grace; to obey the law of nature, to give alms, is not against grace. Libertines should not reject this, tho' it be not all, but a most poor all to engage Christ.
行动和做事，虽然既不是恩典的功德，也不是真正的功德，但并不违背恩典；遵守自然法则，施舍，不违背恩典。放纵者不应该拒绝这一点，尽管这不是全部，但却是一个非常微弱的全部来接近基督。

Propos. 5. Faith is a moral condition of life eternal, and wrought in us by the free grace of God. I never saw a contradiction between a condition wrought by irresistible grace, and the gift or free grace of life eternal; for life eternal given in the law, and Adam's doing and performing by the irresistible acting and assisting of God, are not contrary; yet the former was never merit, but grace; the latter was legal doing.
提案 5：信仰是永恒生命的道德条件，由上帝的自由恩典在我们内心中产生。我从未看到由不可抗拒的恩典所产生的条件与永恒生命的恩赐或自由恩典之间的矛盾；因为永恒生命在律法中是赐予的，亚当通过上帝的不可抗拒的行动和帮助来完成，这两者并不相反；然而前者从未是功德，而是恩典；后者是法定行为。

Propos. 6. We do receive the promise of willing and doing, wrought immediately in us, according to the good will and most free grace of Christ; and yet we are agents, and work under Christ.
提案 6：我们确实接受了愿意和行动的承诺，这是基督的善意和最自由的恩典立即在我们内部产生的结果；然而，我们也是行动者，在基督的引导下工作。

Propos. 7. Luther (for I could fill a book with citations) Calvin, and all our Protestant Divines, are for qualifications void of merit, or promise, before conversion, and for gracious conditions after conversion under the gospel. Antinomians bely Luther.
提案 7. 卢瑟（因为我可以用引文填满一本书），加尔文和我们所有的新教神学家，都主张在转化之前没有功德或承诺的资格，而在福音时代转化之后有恩典的条件。安提法人对卢瑟进行了诋毁。

Propos. 8. Antinomians yield the preaching of the law, and preparations before conversion, and conditions after, and peace from signs of sanctification, &c. yet they are to be reputed enemies to grace and holiness, and turn all sanctification in their imaginary faith and justification, of which they are utterly ignorant. Never Antinomian knew rightly what free justification is.
提案 8：安提名派放弃了对律法的宣讲，对转化前的准备，对转化后的条件以及对圣洁的追求，他们认为这些都是与恩典和圣洁为敌的，他们将所有的圣洁都归结于他们虚构的信仰和称义中，对此他们完全无知。从来没有一个安提名派真正理解自由称义的含义。

Propos. 9. Immediate resting on Christ for all we do, and drawing of comfort from the testimony of a good conscience, are not contrary.
提案 9. 在我们所做的一切事情上立即依靠基督，并从良心的证明中获得安慰，这并不矛盾。

Propos. 10. Holiness idolized, or trusted in, is to make Christ, the alone Saviour, no Saviour.
圣洁被崇拜或依赖，就是让基督，唯一的救主，不再成为救主。

Propos. 11. God is not provoked to reprobate whom he elected from eternity, by new sins; yet is he displeased with David's adultery so far, as to correct him for it; and Solomon for his backsliding, with the rod of men.
提案 11. 上帝不会因为新的罪行而决定否定他从永恒中选中的人；然而，他对大卫的通奸感到不悦，因此对他进行了惩罚；对于所罗门的背离，他用人的鞭子来惩罚他。

Propos. 12. Works before justification please not God, but it follows not, that God keeps not such an order, as sense of sin, tho' not saving, should go before pardon and conversion; no more than, because Adam's sin pleased not God, therefore it should not go before the Son's taking on our flesh. If we are not to do, nor act any thing, before conversion; neither to hear, confer, know our sinful condition, nor be humbled for sin, despair of salvation in ourselves, because these are not merits before conversion, nor can they procure conversion to us; neither are we after conversion to believe, for believing cannot merit righteousness and life eternal; nor are we to hear, pray, be patient, rejoice in tribulation, for not any of these can procure life eternal to us: and why is not the doing of the one, as well as the other, a seeking righteousness in ourselves?
提案 12. 在称义之前的行为并非是为了讨好上帝，但这并不意味着上帝不遵循这样的秩序，即罪的感知，尽管不是拯救，应该在宽恕和转变之前发生；就像亚当的罪恶不讨上帝喜欢，因此它不应该在上帝的儿子承担我们的肉体之前发生一样。如果我们在转变之前不需要做任何事情或行动；既不需要听，交流，了解我们的罪恶状况，也不需要为罪而谦卑，对自己的救恩绝望，因为这些在转变之前并不是功德，也不能为我们争取转变；在转变之后，我们也不需要相信，因为相信不能为我们赢得公义和永生；我们也不需要听，祈祷，忍耐，忧喜交集，因为这些都不能为我们赢得永生：为什么不做一件事和另一件事一样，都是在自己里面寻求公义呢？

Propos. 13. The promise of Christ's coming in the flesh, (2.) and of giving a new heart, are absolute promises; the former requireth no order of providence, but that sin go before redemption; the latter requireth an order of providence, not of any gospel-promise, or merit, in any sort; there never was, never can be merit between a mere creature and God.
基督降临在肉体中的应许和赐新心的应许是绝对的应许；前者不需要任何守护安排，而只需要罪在救赎之前；后者需要一项守护安排，不是任何福音应许或任何形式的恩赐；在单纯的生物和上帝之间永远不可能有恩赐。

Propos. 14. There is no faith, no act of Christ's coin, or of the right stamp, before justification.
提案 14：在称义之前，没有信仰，没有基督的行为，也没有正确的标记。

Propos. 15. We are justified in Christ virtually, as in the public head, when he rose again, and was justified in the Spirit. 2. In Christ, as his merits are the cause of our justification. 3. In Christ, apprehended by faith, formally, in the scripture's sense, in the Epistles to the Romans and Galatians; not that faith is the formal cause, or any merit in justification, but because it lays hold on imputed righteousness, which is the formal cause of our justification. 4. We are justified in our own sense and feeling, not by faith simply, (because we may believe, and neither know that we believe, nor be sensible of our justification) but as we know that we believe; whether this knowledge result from the light of faith, or from signs, as means of our knowledge. 5. Justification by way of declaration to others, is not so infallible, as that the scripture calls it justification, properly so named.
提案 15. 当基督复活并在圣灵中被称义时，我们在基督里实质上也被称义。2. 在基督里，因为他的功德是我们称义的原因。3. 在基督里，通过信仰在经文中的正式理解，如罗马书和加拉太书中所述；并不是因为信仰是正式原因，或者在称义中有任何功德，而是因为它抓住了被归算的义，这是我们称义的正式原因。4. 我们在自己的感知和感觉中被称义，并不仅仅是因为信仰（因为我们可能相信，既不知道自己相信，也没有意识到自己被称义），而是因为我们知道自己相信；无论这种认知是来自信仰的光明，还是来自迹象，作为我们认知的手段。5. 对他人宣告的称义，并不像圣经所称，是如此确凿无疑的称义。

Object. 8. 'I was sixthly, in hearing the word, shined upon by a sweet witnessing of the Spirit; but O how I did strive against this work! I was called upon, but I put away all promises of mercy from me; I may justly say, the Lord saved me, whether I would or no. Sometimes I was dead, and could not pray; sometimes so quickned, that methought that I could have spent a whole night in prayer to God.'
第八点。'当听到这个话语时，我第六次被圣灵甜美的见证所照亮；但是哦，我是如何与这个工作斗争啊！我被呼召，但我拒绝了所有关于怜悯的承诺；我可以公正地说，无论我愿意与否，主拯救了我。有时我是死的，无法祷告；有时我是如此被激发，以至于我觉得我可以整夜向上帝祷告。'

Answ. 1. If the faith of the eternal love of free election was his first conversion, no wonder he was shined upon with light. But it was not scripture-light, but wild fire: for the method of Christ's drawing is not enthusiastical, up at secret election at first. There is no doubt we put Christ away from us after conversion, Cant. 5:1 and that so Christ saves us against our will. That the principle of saving is free-grace. 2. That free-will is neither free nor willing, till Christ first draw us, till he renew and work upon the will: but I fear Antinomians will have free-will a block to do nothing at all: 'if Christ (a) will let me sin (say they) let him look to it, upon his honour be it.' And, (b) 'faith justifies an unbeliever; that is, that faith that is in Christ, justifieth me who have no faith in myself.' And, (c) 'it is legal to say we act in the strength of Christ.' And, (d) 'to take delight in the holy service of God, is to go a-whoring from God.' And, 'a man (e) may not be exhorted to any duty, because he hath no power to do it.' And, (f) 'the Spirit acts most in the saints, when they endeavour least.' And, (g) 'in the conversion of a sinner, the faculties of the soul and working thereof are destroyed, and made to cease.' Yea, saith the Bright Star, c. 3. p. 20. 'The naked influence of God annihilates all the acts of the soul.' c. 4. p. 28. 'Boiling desires after Christ, favour too much of action; —— hindereth the soul to be perfectly illuminated, and to arise to the rosy kisses and chaste embraces of her bridegroom.' See Theolog. German. c. 5. p. 9, 10 and (h) 'In place of them the Holy Ghost works.' And this (i) author saith, 'the spirit of adoption works not freely, when men are in bondage to some outward circumstances of worship, as time, place, or persons, that they cannot pray but at such hours, or in such places,' &c. Protestant divines teach no such thing. But his aim is to set on foot the Famulists' (k) doctrine, 'that we are not bound to keep a constant course of prayer in our families, or privately, unless the Spirit stir us up thereunto.' Saltmarsh saith, 'he thought he could have spent a whole night in prayer;' but, 1. Whether he did so or no, he expresseth not, lest he should contradict his brethren the Famulists of New-England, who teach, that to take delight in the service of God, is to go a-whoring from God. 2. It would be asked, whether this fit was on him before, or after his conversion? To say before, would seem a delusion, or a preparation of eminency: if after conversion, 'tis to no purpose, except to be a mark of a converted man. And Antinomians have no stomach to marks: nor belongs it to the way of his conversion; which he relates. It is true, we cannot tie the Spirit to our hours; but then all the Lord's day-worship, all set hours at morn or at night, in private or in families, set times and hours for the church's praying, preaching, hearing, conference, reading, were unlawful; for we cannot stint the Spirit to a set time, nor are we tied to time, except to the christian-sabbath. Some may say, 'tis no charity to impute Famulists' errors of New-England to Antinomians. Answ. Seeing Saltmarsh and others here do openly own Antinomian doctrine as the way of free-grace, they are to be charged with all those, till they clear themselves, or refute those blasphemies; which they have never done to this day.
答案 1：如果对自由选举的永恒爱的信仰是他的第一次转变，那么他被光照也就不足为奇了。但这不是圣经的光，而是野火：因为基督的吸引方式并不是在一开始就狂热地选择。毫无疑问，我们在转变后将基督从我们身边赶走，雅歌 5:1 说，基督是违背我们意愿拯救我们的。拯救的原则是自由恩典。2. 直到基督首先吸引我们，直到他更新并影响我们的意愿，自由意志才不是自由也不是愿意的。但我担心安提法派会认为自由意志是一个什么都不做的障碍：“如果基督（a）允许我犯罪（他们说），那就由他负责，以他的荣誉为准。”而且，（b）“信仰使不信者成义；也就是说，那在基督里的信仰使我这个没有自己的信仰的人成义。”还有，（c）“说我们是在基督的力量中行动是合法的。”还有，“喜悦神的圣洁事奉，就是背离神。”还有，“一个人（e）不能被劝告去做任何事情，因为他没有能力去做。”还有，（f）“圣灵在圣徒中最活跃的时候，是他们最少努力的时候。”“在一个罪人的转变中，灵魂的能力和运作被摧毁和停止。”是的，明亮的星星说，第 3 章第 20 页。“上帝的裸露影响消灭了灵魂的所有行为。”第 4 章第 28 页。“对基督的热切渴望，过多地表现出行动的迹象；阻碍了灵魂完全被照亮，并上升到新郎的玫瑰之吻和贞洁之拥抱。”见《德国神学》第 5 章第 9、10 页，“圣灵代替了它们的工作。”这位作者还说，“当人们被一些崇拜的外在环境所束缚时，如时间、地点或人物，他们不能随意祈祷，只能在特定的时间或地点祈祷等等，领养的灵魂不能自由地工作。”新教神学家并不教导这样的事情。但他的目的是推动家庭仆人派的教义，“我们不必在家庭或私下保持持续的祈祷，除非圣灵激励我们。”索尔特马什说，“他以为自己可以整夜祈祷；但是，1. 无论他是否这样做，他都没有表达出来，以免与他的弟兄们新英格兰的家仆派相矛盾，他们教导说，对上帝的事奉感到快乐就是离弃上帝。2. 人们会问，这是在他归信之前还是之后发生的？如果说是之前，那似乎是一种欺骗或卓越的准备；如果是在归信之后，那就没有意义，除非是一个归信者的标志。而安提法派对标志没有兴趣；这也不属于他所叙述的归信之路。诚然，我们不能将圣灵束缚在我们的时间上；但是，所有主日敬拜、早晚的固定时间，无论是在私人还是家庭中，教会祷告、传道、听道、交流、阅读的固定时间和时刻都是不合法的；因为我们不能将圣灵限制在固定的时间上，我们也不受时间的束缚，除了基督教的安息日。有人可能会说，将新英格兰的家仆派的错误归咎于安提法派是不仁慈的。回答： 看到 Saltmarsh 和其他人公开拥有反律法主义教义作为自由恩典的方式，他们应该被指控所有这些，直到他们自己澄清或驳斥这些亵渎之词；直到今天他们从未这样做过。

Object. 9. 'I seldom desired pardon of sin, till I were fitted for mercies; but now I see we are pardoned freely. O rest not in your own duties.'
物体。9. “我很少在得到怜悯之前就渴望原谅罪过；但现在我看到我们是自由地被赦免的。哦，不要停留在你自己的职责上。”

Answ. To desire pardon of sin before we be fitted for pardon, by no divinity is contrary to free pardon; tho' such desires be fruitless, as coming from no gracious principles.
在我们为宽恕做好准备之前，渴望得到罪过的宽恕，并不与自由宽恕相矛盾；尽管这样的渴望是徒劳的，因为它并不源自恩慈的原则。

Asser. 8. To believe and take Christ, because I am a needy sinner, is one thing; and to believe, because I am fitted for mercy and humbled, is another thing: this latter we disclaim. Preparations are no righteousness of ours; nor is it our doctrine, to desire any to rest on preparations, or to make them causes, foundations, or formalia media, formal means of faith; they hold forth the mere order and method of grace's working; not to desire pardon, but in God's way of foregoing humiliation, is nothing contrary, but sweetly subordinate to free pardon. And to cure too suddenly wounds, and to honey secure and proud sinners, and sweeten and oil a Pharisee, and to reach the Mediator's blood to an unhumbled soul, is but to turn the gospel unto a charm; and when by magic, you have drawn all the blood out of the sick man's veins, then to mix his blood with sweet poison, and cause him drink, and swell, and say, you have made him healthy and fat. Now Peter, Acts 2 poured vinegar and wine at first on the wounds of his hearers, when he said, Ye murdered the Lord of glory; and they were pricked in their heart. This is the law's work, Rom. 3 to condemn and stop the sinner's mouth. And you cannot say that Peter failed in curing too suddenly, because he preached first the law, to wound and prick them; for that they crucified the Lord of glory, before he preached the gospel of belief and baptism. And the Lord rebuking Saul from heaven, convincing him of persecution, casting him down to the ground, striking him blind, while he trembled, and the Lord's dealing with the jailor was sourer work, than proposing and pouring the gospel oil and honey of freely imputed righteousness in their wound at the first; and a close unbottoming them of their own righteousness. And the Lord's way of justifying Jews and Gentiles, is a law-way, as touching the order, Rom. 3. Having proved all to be under sin, ver. 9, 10, 11, 12, 13, 14, 15, 16, 17, 18 he saith. v. 19. Now we know that what things soever the law saith, it saith to them who are under the law, that every mouth may be stopped, and all the world become guilty before God. Indeed, if they be convinced of sin by the Spirit, and so converted, and yet under trouble of mind, a pound of the gospel, for one ounce-weight of the law, is fit for them. But Antinomians err, not knowing the scriptures, in dreaming that converted souls are so from under the law, that they have no more to do with the law, no more than angels and glorified saints; so as the letter of the gospel doth not lead them, but some immediate acting of the Spirit. And that, 2. there is no commandment under the gospel, but to believe only. That, 3. Mortification and new obedience, as M. Town and others say, is but faith in Christ, and not abstinence from worldly lusts that war against the soul. 4. That the gospel commandeth nothing, but persuadeth rather, that we may be Libertines, and serve the flesh, and believe, and be saved. 5. That God hath made no covenant with us under the gospel; the gospel is all promise, that we shall be carried as mere patients to heaven, in a chariot of love. 6. That the way is not strait and narrow, but Christ hath done all to our hands. 7. That 'tis legal, not gospel conversion, to keep the soul so long under the law for humilation, contrition and confession, and then bring them to the gospel: whereas we teach, that the law purely and unmixed, without all gospel, is not to be used as a diet-portion, only to purge, never to let the unconverted hear one gospel-promise. It is true, Peter preached not law to Cornelius, nor Philip to the Eunuch, nor Ananias to Paul; but these were all converted afore-hand. We think, the unconverted man knows neither contrition nor confession aright. But I was more confirmed that the way of Antinomians is for the flesh, not for the gospel, when I read that M. Crispe (a) expounding confession, 1 John 1 maketh it no humble acknowledging that the sinner in person hath sinned, and so is under wrath eternal, if God should judge him; but he maketh it a part of faith, by which a sinner believeth and confesseth, that Christ paid for his sin, and he is pardoned in him. Sure, confession in scripture, is no such thing; Ezra 10:1; Neh. 9:2. In scripture, confession of sins is opposed to covering of sin, and not forsaking of it, Pro. 28. Joshua sought not such a confession of Achan. James commands not such a confession. Daniel's, Ezra's, Peter's confession were some other thing. John 1:20; Acts 19:18; Heb. 11:13; Prov. 28:13; 1 John 4:2; Mark. 3:6; Josh. 7:16; Dan. 9:4; Rom. 10:18; 1 Tim. 6:13; Psal. 32:5; Jam. 5:16; Lev. 5:5. Chap. 16:21; and 26:40; 2 Chr. 6:24. In which places, faith and confession of sins cannot be one; nor are we justified by confession, as by faith. But these men have learned to pervert the scriptures.
阿瑟。8. 因为我是一个贫穷的罪人而相信并接受基督，是一回事；因为我适合蒙怜悯并谦卑而相信，是另一回事：我们否认后者。准备工作不是我们的义，也不是我们的教义，我们不希望任何人依靠准备工作，或将其作为信仰的原因、基础或形式媒介。它们只是展示了恩典工作的纯粹顺序和方法；不在上帝的谦卑之前渴望宽恕，并不违背，而是甜蜜地服从自由宽恕。过于迅速地治愈伤口，给安全和骄傲的罪人蜜糖，使法利赛人变得甜美和油腻，将调解者的血液传递给一个未谦卑的灵魂，只是将福音变成了一种咒语；当你用魔法将病人的血液抽干后，再将他的血液与甜蜜的毒药混合，让他喝下去，膨胀起来，说你让他健康而肥胖。现在彼得在使徒行传 2 章，当他说：“你们杀害了荣耀的主”时，首先在听众的伤口上倒了醋和酒；他们被刺伤了心。这是律法的工作，罗马书 3 章是为了定罪并堵住罪人的嘴巴。 你不能说彼得在治愈方面失败得太突然，因为他首先传讲了律法，以伤害和刺激他们；因为他们在他传讲信仰和洗礼的福音之前，就把荣耀的主钉在十字架上了。主从天上责备扫罗，使他相信自己在迫害中，将他摔倒在地，使他失明，当他颤抖时，主与狱卒的相处比起最初在他们的伤口上提出和倾注福音的油和蜜来说，更加严厉；并且紧密地剥夺他们自己的义。主使犹太人和外邦人称义的方式是律法的方式，就秩序而言，罗马书 3 章已经证明所有人都在罪下，9、10、11、12、13、14、15、16、17、18 节说。19 节说：“我们晓得律法凡所言的，都是对律法以下的人说的，使普世的人都伏罪于神。”确实，如果他们被圣灵说服了犯罪，并且转变了，并且仍然心烦意乱，一磅福音，相对于一盎司的律法，对他们来说是合适的。 但是，反律法主义者犯了错误，不了解圣经，梦想着被转化的灵魂已经摆脱了律法的束缚，与律法没有任何关系，就像天使和得荣耀的圣徒一样；所以福音书的字面意义并不能引导他们，而是需要圣灵的直接作用。而且，2. 在福音书下没有任何诫命，只需要相信。3. 正如 M. Town 和其他人所说，死去的和新的顺服只是对基督的信心，而不是对与灵魂作战的世俗欲望的戒绝。4. 福音书没有任何诫命，只是劝说我们可以成为自由主义者，侍奉肉体，相信并得救。5. 上帝在福音书下没有与我们立约；福音书只是承诺，我们将像纯粹的病人一样被爱的战车带到天堂。6. 道路并不是狭窄的，但基督已经为我们做了一切。7. 那是合法的，而不是福音的转变，将灵魂长时间置于律法之下，以谦卑、悔改和忏悔，然后带领他们走向福音：而我们教导，纯粹而不掺杂任何福音的律法，不应该被用作饮食的一部分，只是用来净化，从不让未得救的人听到一个福音的应许。确实，彼得没有向哥尼流传讲律法，腓利普没有向太监传讲律法，亚拿尼亚没有向保罗传讲律法；但这些人都已经得救了。我们认为，未得救的人既不了解悔改也不了解忏悔。但当我读到克里斯普先生（a）解释约翰一书 1 章的忏悔时，更加坚信反法定论者的道路是为了肉体，而不是为了福音。他认为忏悔不是罪人亲自承认自己犯了罪，从而处于永恒的愤怒之下，如果上帝要审判他；而是他将其视为信仰的一部分，罪人相信并承认，基督为他的罪付出了代价，他在基督里得到了赦免。当然，圣经中的忏悔不是这样的；以斯拉记 10:1；尼希米记 9:2。在圣经中，忏悔罪过与掩盖罪过相对立，而不是放弃罪过，箴言 28。约书亚没有寻求亚干这样的忏悔。 詹姆斯并没有要求这样的忏悔。但丹尼尔、以斯拉、彼得的忏悔是另一回事。约翰福音 1:20；使徒行传 19:18；希伯来书 11:13；箴言 28:13；约翰一书 4:2；马可福音 3:6；约书亚记 7:16；但以理书 9:4；罗马书 10:18；提摩太前书 6:13；诗篇 32:5；雅各书 5:16；利未记 5:5；马太福音 16:21；和 26:40；历代志下 6:24。在这些地方，信仰和忏悔不能是一体的；我们也不能通过忏悔而被称义，而是通过信仰。但这些人学会了曲解圣经。

Asser. 9. There be more vehement stirrings and wrestlings in a natural spirit under the law; as the bullock is most unruly at the first yoking, and green wood casts most smoke. Paul, Rom. 7 was slain by the law; but this makes more way for Christ; and tho' it do not morally soften, and facilitate the new birth; yet it ripeneth the out-breaking. Preparations are penal, to subdue; not moral, to deserve or merit; nor conditional to engage Christ to convert, but to facilitate conversion.
亚瑟。9. 在法律下，自然精神中会有更加激烈的激动和摔跤；就像公牛在最初的套牢时最难驾驭，青木燃烧时最冒烟。保罗在罗马书 7 章被律法杀死；但这为基督铺平了更多道路；虽然它并没有在道德上软化和促进新生命的诞生；但它促使了爆发。准备工作是惩罚性的，用来征服；不是道德上的，用来应得或值得；也不是有条件的，用来使基督转化，而是为了促进转化。

Asser. 10. There be no preparations at all required before redemption, 1 Tim. 1:15; Rom. 5:8. But there is a far other order in the working of conversion: those who (b) confound the one with the other, speak ignorantly of the ways of grace; for tho' both be of mere grace, without wages or merit, yet we are meer patients in the one, not in the other. Saltmarsh and Antinomians argue from the one to the other, most ignorantly.
亚瑟。10. 在救赎之前不需要任何准备，提摩太前书 1:15; 罗马书 5:8。但在转化的工作中有一个完全不同的顺序：那些（b）混淆两者的人，对恩典的方式说得很无知；因为虽然两者都是纯粹的恩典，没有工资或功德，但我们在其中一个中只是纯粹的患者，而不是在另一个中。Saltmarsh 和 Antinomians 从一个方面无知地争论到另一个方面。

Asser. 11. That the promises of the gospel are holden forth to sinners, as sinners, hath a two-fold sense: 1. As that they be sinners, and all in a sinful condition, to whom the promises are holden forth. This is most true and sound. The kingdom of grace is an hospital and guest-house of sick ones, fit for the art and mercy of the Physician, Christ. 2. So as they are all immediately to believe and apply Christ and the promises, who are sinners; and there be nothing required of sinners, but that they may all immediately challenge interest in Christ, after their own way and order, without humiliation, or any law work. In this sense, it is most false, that the promises are holden forth to sinners, as sinners: because then Christ should be holden forth to all sinners, Americans, Indians, and sinners who never, by the least rumour, heard one word of Christ. 2. Peter desires not Simon Magus to believe that God had loved him, in Christ Jesus, with an everlasting love; nor doth the gospel-promise offer immediately soul-rest to the hardened and proud sinner, wallowing in his lusts, as he is a hardened sinner; nor is the acceptable year of the Lord proclaimed, nor beauty and the oil of joy offered immediately to any, but those who are weary and laden, and who mourn in Sion, and wallow in ashes, Mat. 11:28, 29, 30; Isa. 16:1, 2, 3. 'Tis true, to all within the visible church, Christ is offered without price or money; but to be received after Christ's fashion and order, not after our order; that is, after the soul is under self-despair of salvation, and in the sinner's month, when he hath been with child of hell. I grant, in regard of time, sinners cannot come too soon to Christ, nor too early to wisdom; but in regard of order, many come too soon, and unprepared. Simon Magus too soon believed. Saltmarsh saith, 'he misbelieved too soon; for he fastly believed: none can believe too soon.' Answ. To believe too soon, is to misbelieve; and Saltmarsh and Antinomians teach us the method of false-believing, when they teach us too soon to believe; that is, to believe that God hath loved you (be ye what ye will, Simon Magus, Judas, or others) with an everlasting love; for that is the Antinomian faith. Simon Magus is, without any foregoing humiliation, or sense of sin, or self-despair, to believe he was no less written in the Lamb's book of life from eternity, than Peter; and this he cannot believe soon enough. I say, neither soon or late ought a reprobate to believe any such thing. A covetous man, who had great possessions, had not yet bidden farewell to his old god Mammon, when he came to Christ; therefore he departed sad from Christ. Another came before he had buried his father: and some come, Luke 14:28, 29 before they advise with their strength, and what Christ will cost them. I desire I be not mistaken; none can be throughly fitted for Christ, before he come to Christ; but it is as true, some would buy the pearl before they sell all they have, which is not the wise merchant's part; and they err foully who argue thus, if I were not a sinner, or if my sins were less heinous, and so I were less unworthy, I would come to Christ and believe; but ah, I am so grievous an offender, and so unworthy, that I cannot go. Their antecedent is true, but the consequence is naught and wicked. It is true, I am sick, and good that I both say and feel that I am sick; but, ergo, I cannot, I will not go to the physician; that is wicked logick, and the contrary consequence is good: whereas the other consequence is a seeking of righteousness in ourselves. 2. Another false ground is here laid by Libertines, that we place worth and righteousness in preparations; or, (2.) That preparations make us less unworthy, and less sinners. But preparations are not in any sort to us money nor hire; we value them as dung, and sin; yet such sin, as sickness is in relation to physick. 2dly, Preparations remove not one dram, or twentieth part of an ounce of guiltiness, or sin. Christ, in practice of free-grace, not by law, yea not by promise, gives grace to the thus prepared, and often he denies it also: yea, and there is a good hour appointed by God, when Christ comes. Other physicians take diseases so early as they can, lest the malice of the disease overcome art; but Christ lets sin of purpose ripen, to the eleventh hour, often to the twelfth hour: he knows his art can overtake and out-run seven devils, most easily. The omnipotency of grace knows no such thing, as more or less pardonable in sin; yea, of purpose to heighten grace, that sinfulness may contend with grace, and be overcome, the Gentiles must be like corn ripe, white and yellow, ere the sickle cut them down, and they be converted, John 4:35. The boil must be ripe, ere it break; the sea full, ere it turn; therefore the Lord appoints a time, and sets a day for conversion. Tit. 3:3. We ourselves were sometime [Gr. anoetoi] mad; but the Lord hath a gracious [Gr. hote de] When; When the kindness and man-love of God appeared, he saved us. And Jer. 50:4. In those days, and at that time, saith the Lord, the children of Israel shall come, they and the children of Judah, going and weeping, they shall seek the Lord. Zech. 12:11. And in that day, there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. 'Tis good to lie and wait at the door and posts of wisdom's house, and to lie and attend Christ's tide, it may come in an hour that you would never have believed. O what depth of mercy, when for natural, or no saving on waiting, or upon a poor venture, What if I go to Christ, I can have no less than I have? Beside any gracious intention the Lord saves; and the wind, not looked for, turns fair for a sea-voyage to heaven, in the Lord's time.
Asser. 11. 福音的应许向罪人展示，作为罪人，有两重意义：1. 他们是罪人，所有处于罪恶状态的人，向他们展示了应许。这是最真实和正确的。恩典的国度是一个医院和招待所，适合医生基督的技艺和怜悯。2. 所有罪人都要立即相信并应用基督和应许，没有任何对罪人的要求，他们可以立即按照自己的方式和顺序要求在基督里拥有利益，而不需要谦卑或任何法律工作。从这个意义上说，对罪人来说，作为罪人向他们展示应许是最错误的：因为那样的话，基督就应该向所有罪人，美国人、印第安人，甚至从未听说过基督的罪人展示。 彼得不希望西门·马古斯相信上帝在基督耶稣里对他有永恒的爱；福音的应许也不会立即给予那些陷入欲望中的顽固而骄傲的罪人灵魂的安息，因为他们是顽固的罪人；主的悦纳年也不会立即向任何人宣告，也不会立即给予美丽和喜乐的油，除非他们是疲倦和负重的人，在锡安哀悼，在灰烬中打滚（马太福音 11:28, 29, 30；以赛亚书 16:1, 2, 3）。确实，对于可见教会中的所有人，基督是无价和无需金钱的；但是要按照基督的方式和秩序接受，而不是按照我们的方式；也就是说，在灵魂对得救绝望、在罪人的口中、在他们怀孕了地狱的时候。我承认，就时间而言，罪人不能太早来到基督面前，也不能太早来到智慧面前；但就秩序而言，许多人来得太早，没有准备好。西门·马古斯太早相信了。索尔特马什说，“他太早错误地相信了；因为他坚定地相信：没有人能太早相信。”回答。 相信得太早，就是错误的相信；Saltmarsh 和 Antinomians 教导我们错误相信的方法，当他们教导我们太早相信时；也就是相信上帝永恒地爱你（无论你是谁，西门·马古斯、犹大还是其他人）；因为这就是 Antinomian 的信仰。西门·马古斯在没有经历任何谦卑、罪恶感或自我绝望的情况下，相信他在羔羊生命册上的记载与彼得一样，这是他无法尽早相信的。我说，一个被拒绝的人既不应该早早相信这样的事情，也不应该晚晚相信。一个贪婪的人，拥有巨大的财富，当他来到基督面前时，还没有与他的旧神麦门告别；因此他悲伤地离开了基督。另一个人在埋葬父亲之前就来了；还有一些人在考虑到他们的力量和跟随基督的代价之前就来了（路加福音 14:28,29）。 在来到基督之前，没有人能完全适合基督；但同样真实的是，有些人会在卖掉所有财产之前就想要买到珍珠，这不是明智的商人所做的；而那些这样论证的人是错误的，他们说：“如果我不是一个罪人，或者如果我的罪不那么严重，那么我就会来到基督面前并相信。”但是，啊，我是如此严重的罪人，如此不值得，以至于我不能去。他们的前提是正确的，但结论是错误和邪恶的。我确实生病了，我说和感觉到我生病了是好的；但是，因此，我不能，也不愿去找医生；这是邪恶的逻辑，相反的结论是好的：而另一个结论是在我们自己身上寻求公义。第二个错误的观点是由自由主义者提出的，即我们把价值和公义放在准备工作中；或者（2）准备工作使我们更不值得，更不是罪人。但是准备工作对我们来说并不是金钱或报酬；我们将它们视为粪土和罪恶；然而，这种罪恶就像生病与医治的关系一样，准备工作并不能减轻一分一厘或者十分之一盎司的罪恶或罪孽。 基督在实践中以自由恩典而非法律，甚至不是应许，赐予那些准备好的人恩典，而且他经常也会拒绝赐予恩典：是的，上帝指定了一个好时机，当基督降临时。其他医生会尽早治疗疾病，以免疾病的恶性超过医术；但基督故意让罪恶成熟，直到第十一个小时，甚至第十二个小时：他知道他的医术可以轻松地赶上和超越七个魔鬼。恩典的全能并不认为罪恶在可宽恕与否上有更多或更少的差别；是的，出于增加恩典的目的，罪恶必须与恩典争斗并被战胜，外邦人必须像成熟的谷物一样成熟、白色和黄色，然后镰刀才能将它们割下，使它们归向上帝（约翰福音 4:35）。疮必须成熟才能破裂；海必须满了才能翻腾；因此，主指定了一个时间，为转变设定了一天（提多书 3:3）。我们自己曾经是疯狂的（希腊文：anoetoi）；但主有一个仁慈的（希腊文：hote de）时机；当上帝的仁慈和人爱显现时，他拯救了我们（耶利米书 50:4）。 在那些日子，耶和华说，以色列的人民和犹大的人民必一同前来，流泪追求耶和华他们的神。撒迦利亚书 12:11。那日，耶路撒冷必有大悲哀，如米吉多平原的哈达利们哀哭的日子。在智慧的房门口躺着等候，在基督的潮水处仔细聆听，也许在你从未想到的时刻将降临。哦，何等深厚的慈爱，为了自然的或无可救药的等待，或只是碰碰运气，我若归向基督，必不得比现在更少。主除了怀有怜悯的意图，也会使风变顺，为了通往天堂的航程，顺乎主的时间。

Asser. 12. The ground, moving Christ to renew his love in drawing a fallen saint out of the pit, is the same that from heaven shined on him at the beginning. Love is an undivided thing; there are not two loves, or three loves in Christ; that which begins the good work, promoves it, even the same love which Christ hath taken up to heaven with him, and there ye find it before you, when ye come thither. 2. Some love-sickness goes before his return, Cant. 3. I was but a little passed, I found him whom my soul loves: the sky divides and rents itself, and then the sun is on its way to rise; the birds begin to sing, then the summer is near; the voice of the turtle is heard, then the winter is gone; when the affections grow warm, the well beloved is upon a return. 3. You die for want of Christ; absence seems to be at the highest, when hunger for a renewed drawing in the way of comforting is great, and the sad soul lowest; he will come at night and sup, if he dine not. 4. Let Christ moderate his own pace; hope quietly waiteth; hope is not a shouting and a tumultuous grace. 5. Your disposition for Christ's return, can speak much for a renewed drawing: as when the church finds her own pace slow, and prays, Draw me, we will run; then he sendeth ushers before, to tell that he will come. 6. Sick nights for the Lord's absence in not drawing, are most spiritual signs.
阿瑟。12. 地动基督重新激发他的爱，将一个堕落的圣徒从深渊中拯救出来，这与一开始从天上照耀在他身上的是同样的。爱是一种不可分割的东西；在基督里没有两种爱，或者三种爱；开始善工的爱，推动它的爱，甚至是基督带到天上的同样的爱，在你们到达那里之前，你们就会在那里找到它。2. 在他回来之前，有一些爱的病痛，雅歌 3. 我刚刚过去了一点，我找到了我灵魂所爱的人：天空分开并撕裂，然后太阳开始升起；鸟儿开始歌唱，然后夏天就近了；乌龟的声音被听到，然后冬天过去了；当感情变得热烈时，所爱的人就要回来了。3. 你因为缺乏基督而死亡；当对在安慰的道路上重新激发的渴望很大，而悲伤的灵魂最低落时，离别似乎达到了最高点；如果他不吃饭，他会在夜晚来吃饭。4. 让基督调节自己的步伐；希望静静地等待；希望不是喧嚣和骚动的恩典。5. 你对基督再来的态度，可以为一个重获新生的吸引力说很多话：当教会发现自己的步伐缓慢时，祈求“吸引我”，我们就会奔跑；然后他派遣使者在前面告诉我们他即将来临。6. 因为主不再吸引而感到病痛的夜晚，是最具灵性的迹象。

Antinomians believe, that all the promises in the gospel, made upon conditions to be performed by creatures, especially free-will casting in its share to the work, smell of some grains of the law, and of obedience for hire; and that bargaining of this kind, cannot consist with free-grace. And the doubt may seem to have strength, in that our divines argue against the Arminian decree of election to glory, upon condition of faith and perseverance, foreseen in the person so chosen; because then election to glory should not be of meer grace, but depend on something in the creature, as on a condition or motive at least, if not as on a cause, work, or hire. But Arminians reply, The condition being of grace, cannot make any thing against the freedom of the grace of election; because so justification and glorification should not be of meer grace; for sure, we are justified and saved upon condition of faith, freely given us of God. The question then must be, Whether there can be any conditional promises in the gospel of grace; or whether a condition performed by us, and free-grace, can consist together? Antinomians say, They are contrary, as fire and water.
Antinomians believe that all the promises in the gospel, which are made based on conditions to be fulfilled by creatures, especially when free will is involved, have a hint of the law and obedience for reward. They argue that this kind of bargaining is incompatible with free grace. The doubt seems to have some strength, as our theologians argue against the Arminian decree of election to glory, which is based on the condition of faith and perseverance foreseen in the chosen person. According to them, if this were the case, election to glory would not be purely by grace, but would depend on something in the creature, such as a condition, motive, or even a cause, work, or reward. However, Arminians respond that the condition, being of grace, does not go against the freedom of the grace of election. They argue that if this were the case, justification and glorification would not be purely by grace either, because we are certainly justified and saved on the condition of faith freely given to us by God. The question then becomes whether there can be any conditional promises in the gospel of grace, or whether a condition fulfilled by us and free grace can coexist. Antinomians say that they are contrary to each other, like fire and water.

Hence these positions, for the clearing of this considerable question.
因此，这些立场是为了解决这个重要问题。

Pos. 1. The condition that Arminians fancy to be in the gospel, can neither consist with the grace of election, justification, calling of grace, or crowning of believers with glory. This condition they say we hold, but they err; because it is a condition of hire, that they have borrowed from lawyers, such as is between man and man, ex causa onerosa, 'tis absolutely in the power of men to do, or not to do; and bows and determineth the Lord and his free-will, absolutely to this part of the contradiction, which the creature chooseth, tho' contrary to the inclination, and antecedent will and decree of God, wishing, desiring, and earnestly inclining to the obedience and salvation of the creature. Now, works of grace, and infinite grace, flow from the bowels, and inmost desire of God; nothing without laying bonds, chains, or determination on the Lord's grace, or his holy will. Could our well-doing milk out of the breasts of Christ's free-grace, or extrinsically determine the will or acts of free-bounty; grace should not be grace. But without money or hire, the Lord giveth his wine and milk, Isa. 55:1; Eph. 2:1, 2; Ezek. 16:5, 6, 7; 2 Tim. 1:9; Tit. 3:3. (2.) Because such a condition is of works, not of grace; and so of no less law debt and bargaining, than can be between man and man. And the party that fulfilleth the condition, is, 1. Most free to forfeit his wages, by working, or not working, as the hireling, or labourer in a vineyard; yea, or any merchant engaged to another, to perform a condition, of which he is lord and master, to do or not do. 2. He is nowise necessitate nor determined any way, but as the hire or wages do determine his will; who so worketh; but the wages being absolutely in his power to gain them, or lose them, determine his will; which cannot fall in the Almighty. 3. Such a condition, performed by the creature, putteth the creature to glory, but not in the Lord, but in himself, Rom. 4:2. For if Abraham were justified by works, he hath whereof to glory, but not before God. Yea, Adam, before the fall, and the elect angels, hold not life eternal by any such free condition of obedience, as is absolutely referred to their free-will, to do, or not to do; so our divines deny against Papists, with good warrant, the freehold of life eternal, by any title of merit. Sure, if God determine free-will in all good and gracious acts, as I prove undeniably from scripture. 2. From the dominion of providence. 3. The covenant between the Father and the Son Christ. 4. The intercession of Christ. 5. The promises of a new heart, and perseverance. 6. Our prayers to bow the heart to walk with God, and not to lead us into temptation. 7. The faith and confidence we have, that God will work in the saints to will, and to do to the end. 8. The praise and glory of all our good works; which are due to God only, &c. If God (I say) determine free-will to all good, even before, as after the entrance of sin into the world, and that of grace, (for this grace hath place in law-obedience, in men and angels) then such a condition cannot consist with grace. For such a condition puts the creature in a state above the creator, and all freedom in him.
1. 亚米拿异端者心目中信仰福音的境况，既无法与拣选之恩、称义、恩召、或信徒荣耀的恩典相一致。他们称我们持有该境况，但他们错了；因为这是一种雇佣的条件，是他们从律师那里借来的，是一种受拘束的条件，绝对在人的权力之内，能行或不行；临时和绝对地使主与他的自由意志，执行这矛盾的一方，也即创造物选择，尽管与上帝的意愿、先前的旨意和决定相悖，但祈愿、渴望，并热切倾向于创造物的顺服和得救。现在，恩典的行为，和无尽的恩典，都是源自上帝的怀里和至深欲望；没有给上帝的恩典套上束缚、手铐或限定，或是意志，就毫无意义了。我们的善行，难道会从基督的自由恩典领受奶和奶，或者在外在决定恩赐自由恩赐的意志或行为；那样就不是恩典了。而主却白白给我们酒和奶，以赛亚书 55：1；以弗所书 2：1，2； 以西结书 16：5，6，7；提摩太后书 1：9；提多书 3：3。因为这样的条件是建立在行为上，而不是恩典；因此，它所涉及的不仅仅是法律债务和交易，正如人与人之间所能存在的那样。满足条件的一方，1. 最自由于通过工作或不工作而丧失他的报酬，就像葡萄园里的雇工或工人一样；是的，甚至或者与其他商人约定条件的商人，这个条件的主人，要么去做，要么不做。2. 他丝毫不受到任何必要性或决定，但根据工资或报酬以确定他的意愿；所以总是这样工作的人；但是工资绝对处于他的控制之下，是他自己能够取得或丧失，决定他的意愿；这不能在全能者那里出现。3. 由受造物完成的这样的条件使得受造物光荣，但不是在主里，而是在自己里面，罗马书 4:2。因为倘若亚伯拉罕是因行为称义的，他就得有可夸赞的事，只是在神面前没有可夸赞的。是的，亚当在跌倒之前以及蒙拣选的天使，都不是凭借任何与他们的自由意志绝对相关的服从条件持有永生；因此我们的神学家以有充分的根据否认了生命永恒的自由条件所持有的愚昧，与天主教徒的主张相对立。 当然，如果上帝决定在所有善良和仁慈的行为中赋予自由意志，正如我从圣经中无可否认地证明的那样。2. 来自上帝的统治。3. 父与子基督之间的约定。4. 基督的代祷。5. 新心和坚持的应许。6. 我们的祷告使心灵屈服于与上帝同行，不使我们陷入诱惑。7. 我们对上帝将在圣徒中工作，使他们愿意并持续行动的信心和信任。8. 我们所有善行的赞美和荣耀，这些都只属于上帝等等。如果上帝（我说）决定在所有善行中赋予自由意志，即使在罪恶进入世界之前和之后，以及恩典的到来（因为这种恩典在遵守律法、在人类和天使中都有存在），那么这样的条件就无法与恩典相一致。因为这样的条件将使受造物处于高于造物主和他所有自由的状态。

Pos. 2. Evangelic conditions, wrought in the elect by the irresistible grace of God, and grace do well consist together. John. 5:24. Verily, verily, I say unto you, he that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death to life. Chap. 7:37. If any man thirst, let him come to me and drink. Acts. 13:39. And by him, all that believe, are justified from all things, from which ye could not be justified by the law of Moses. Acts. 16:30. The jailor saith to Paul and Silas, what must I do to be saved? Verse 31. And they said, Believe on the name of the Lord Jesus Christ, and thou shalt be saved, and thy houshold. There is an express required of the jailor, which he must perform, if he would be saved. And Rom. 10 look as a condition is required in the law. v. 5. For Moses describeth the righteousness of the law, that the man that doth these things, shall live by them; so believing is required as a condition of the gospel, v. 6. But the righteousness which is of faith, &c. v. 9 saith, That if thou confess with thy mouth, the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved. Rom. 3:27, 28, 29, 30. chap. 4. chap. 5. Faith is the condition of the covenant of grace, and the only condition of justification, and of the title, right and claim, that the elect have, through Christ, to life eternal. Holy walking, as a witness of faith, is the way to the possession of the kingdom; as Rom. 2:6. Who will render every man according to his deeds. Verse 7. To them who by patient continuance in well-doing, seek for glory, and honour, and immortality, eternal life. Verse 8. To them that are contentious. —— Verse 9. Tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile. Mat. 25:34. Then shall the King say to them on his right-hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Verse 35. For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink, &c. And let Antinomians say, we are freed from the law, as a rule of holy walking; sure the gospel and the apostles command the very same duties in the letter of the gospel, that Moses commanded in the letter of the law; as, that children obey their parents, servants their masters; that we abstain from murder, hatred of our brother, stealing, defrauding, lying, &c. that we keep ourselves from idols, swearing, strange gods. I do not say, that these duties, are commanded in the same way, in the gospel, as in the law: for, sure we are, out of a principle of evangelic love, to render obedience; and our obedience now is not legal, as commanded by Moses, in strict terms of law, but as perfumed, oiled, honyed, with the gospel-sense of remission of fins, the tender love of God in Christ. So that we justly challenge two extreme ways, both blasphemous, as we conceive.
2. 福音条件，由上帝的无可抗拒的恩典在选民中产生，并且恩典确实与之相一致。约翰福音 5:24。我实实在在地告诉你们，听从我的话，并且信奉那差我来的，就有永生，不至于定罪，反而已经脱离了死亡进入了生命。第七章 37 节。若有人渴望，就到我这里来喝吧。使徒行传 13:39。凡信他的人，借着他，都得称义，脱离一切你们无法借着摩西的律法得称义的事。使徒行传 16:30。狱卒问保罗和西拉说，我该怎么做才能得救呢？第 31 节。他们说，当信靠主耶稣基督的名，你和你的全家都必得救。狱卒有一个明确的要求，他必须履行，才能得救。罗马书 10 章也要求遵守一个条件。第 5 节。摩西描述了律法的义，说行这些事的人，就必因此活着；所以相信是福音的条件，第 6 节。但是，那出于信心的义等等。 9 说，如果你口承认主耶稣，并且心里相信神使他从死里复活，你就必得救。罗马书 3:27, 28, 29, 30 章。4 章。5 章。信心是恩典约的条件，也是称义的唯一条件，以及蒙选者通过基督得到永生的权利和要求。圣洁的行走作为信心的见证，是进入国度的途径；如罗马书 2:6 所说，他要按各人的行为报应各人。第 7 节，那些恒心行善、寻求荣耀、尊贵和不朽的人，得着永生。第 8 节，那些好争辩的人。——第 9 节，对于每个作恶的人，无论是犹太人还是外邦人，都有患难和痛苦。马太福音 25:34。那时，王要对右边的人说：‘你们这蒙我父赐福的人，可以承受那创世以来为你们所预备的国。’第 35 节，因为我饥饿，你们给我吃；我口渴，你们给我喝，等等。 让安提诺米派说吧，我们已经从律法中解脱出来，作为圣洁行走的准则；但是福音和使徒在福音书信中确实命令了与摩西在律法书信中所命令的相同的责任，比如孩子要孝顺父母，仆人要顺服主人；我们要远离谋杀、对兄弟的仇恨、偷窃、欺诈、撒谎等行为；我们要远离偶像、咒骂和异教神。我并不是说这些责任在福音中以与律法相同的方式被命令：因为我们现在是出于福音的爱的原则来顺服；我们的顺服现在不是像摩西所命令的那样法律上的，而是带有福音中对罪的赦免的感知、上帝在基督里的温柔爱。因此，我们有理由对两种极端的方式提出质疑，因为我们认为它们都是亵渎的。

1. Arminians object to us, that which the Antinomians truly teach, to wit, that we destroy all precepts, commands, exhortations, and active obedience in the gospel; and render men, under the gospel, meer blocks, and stones, which are immediately acted by the Spirit, in all obedience, and freed from the letter of both law and gospel, as from a legal bondage. This we utterly disclaim; and do obtest and beseech Antinomians, as they love Christ and his truth, to clear themselves of this, which to us is wild Libertinism. And by this; Arminians turn all the gospel, in literalem gratiam, in a law-gospel, in meer golden letters, and sweet honeyed commandments of law-precepts, and will have the law possible, justification by works, conversion by the power of free-will, and moral swasion, really without the mighty power of the Spirit and gospel-grace, and receive the doctrine of merit, and set heaven and hell on new poles to be rolled about, as globes on these two poles, the nilling and willing of free-will; and they make grace to be sweet words of silk and gold. On the other hand, Antinomians do exclude works, letter-persuasions, our actions, conditions of grace, promises written or preached from the gospel; and make the Spirit, and celestial raps, immediate inspirations, the gospel itself, and turn men regenerate into blocks: and how M. Den can be both an Antinomian, and loose us from the law, and an Arminian, desending both universal atonement, and the resistible working of grace, and so subject us to the law, and to the doctrine of merit, and make us lords of our own faith, and conversion to God; let him and his followers see to it. We go a middle way here, and do judge the gospel to be an evangelic command, and a promising and commanding evangel, and that the Holy Ghost graceth us to do, and the letter of the gospel obligeth us to do.
亚米尼洛主义者反对我们，他们真正教导的是我们摧毁了福音中的所有戒律、命令、劝告和积极顺从；使人在福音中成为纯粹的木头和石头，完全由圣灵驱使，从律法和福音的字面义务中解脱出来，就像从法律的奴役中解放出来一样。我们完全否认这一点，并恳求亚米尼洛主义者，如果他们爱基督和他的真理，要摆脱这一点，对我们来说，这是放荡主义。而亚米尼洛主义者则将整个福音转化为字面上的恩典，成为一个法律福音，纯粹由金色的字母和甜蜜的法律戒律组成，并认为律法是可能的，称义是凭借行为，转变是由自由意志的力量，道德劝说真正不需要圣灵和福音的大能，他们接受了功德的教义，并将天堂和地狱放在新的极点上，像地球上的两个极点一样滚动，即自由意志的意愿和不愿；他们将恩典变成了丝绸和黄金的美妙言辞。 另一方面，安提诺米派确实排除了行为、信函劝说、我们的行动、恩典的条件、福音中写或传讲的承诺；他们将圣灵、天上的启示、直接的灵感、福音本身，以及使人重生的过程变成了木块。至于丹先生如何既是安提诺米派，解放我们脱离律法，又是阿米拿派，主张普遍救赎和可抵抗的恩典运行，从而使我们受律法和功德教义的约束，使我们成为自己信仰和归向上帝的主人，让他和他的追随者自己看着办吧。我们在这里走的是一条中间道路，我们认为福音是一个福音命令，是一个充满应许和命令的福音，圣灵使我们有能力去行动，福音的文字义务我们去行动。

3. The decree of election to glory, may be said to be more free and gracious in one respect, and justification, and glorification, and conversion, more free in another respect; and all the four, of meer free-grace. For election, as the cause and fountain-grace, is the great mother, the womb, the infinite spring, the bottomless ocean of all grace; and we say, effects are more copiously and eminently in the cause than in themselves; as water is more in the element and fountain, than in the streams; the tree more in the life, and sap of life, than in the branches: and conversion, and justification have more freedom, and more of grace, by way of extension, because good-will stayeth within the bowels and heart of God, in free election; but in conversion, and justification, infinite love comes out, and here the Lord giveth us the great gift, even himself, Christ, God, the darling, the delight, the only, only well-beloved of the Father; and he giveth faith to lay hold on Christ, and the life of God, and all means of life in which there may be many divided acts of grace (to speak so) which were all one in the womb of the election of grace.
选举进入荣耀的旨令，在某种程度上可以说在称义、荣耀和转化方面更加自由和恩慈，在另一方面，选举、转化和称义更加自由和恩慈；而这四者都是纯粹的自由恩典。因为选举作为原因和恩典的源头，是所有恩典的伟大母亲、子宫、无限的泉源、无底的海洋；我们说，效果在原因中比在自身中更加丰富和显赫；就像水在元素和泉源中比在溪流中更多，树在生命和生命的汁液中比在树枝中更多一样；而转化和称义则更加自由和恩慈，通过扩展的方式，因为善意停留在上帝的肚腹和心中，在自由选举中；但在转化和称义中，无限的爱涌现出来，主在这里赐给我们伟大的礼物，就是他自己，基督，上帝，心爱的，喜悦的，唯一的，唯一被父亲所喜爱的；他赐给我们信心，去抓住基督和上帝的生命，以及所有可能有许多分散的恩典行为的生命手段（这样说），这些行为在恩典的选举之子宫中都是一体的。

Pos. 4. Conversion, justification, are free for election; and therefore election is more free: but all these, as they are in God, are equally free, and are one simple good-will. Tho' Christ justify and crown none, but such as are qualified with the grace of believing, yet believing is a condition, that removeth nothing of the freedom of grace, 1. Because it worketh nothing in the bowels of mercy, and the free-grace of God; as a motive, cause, or moving condition, that doth extract acts of grace out of God. Only we may conceive this order, that grace of election to glory steers another wheel (to speak so) of free-love, to give faith, effectual calling, justification, and eternal glory. 2. It is no hire, nor work at all; nor doth it justify, as a work, but only lay hold on the Lord our righteousness.
第四点。转化、辩护，都是可以自由选择的；因此，选举更加自由：但所有这些，因为它们在上帝里面，同样是自由的，是一个简单的善意。虽然基督只称义和加冕那些具备信仰之恩的人，但信仰是一个条件，它并不减少恩典的自由，1.因为它在怜悯之心和上帝的自由恩典中没有产生任何作用，也不是动机、原因或移动条件，从上帝那里提取恩典的行动。只是我们可以理解这个顺序，选举的恩典引导着另一个轮子（这样说）的自由之爱，给予信仰、有效的呼召、辩护和永恒的荣耀。2.这不是雇佣，也不是工作；它不是作为一项工作来辩护，而只是抓住我们的主，我们的公义。

Object. 'There is more of God in election to glory than in giving of faith, or at least of Christ's righteousness, and eternal glory; therefore there must be more grace in the one than in the other. The antecedent is thus proved; because God simply, and absolutely, may chuse to glory Moses, Peter, or not chuse them to glory; and here is liberty of contradiction, and freedom, in the highest degree: but having once chosen Moses and Peter to glory, if they believe, the Lord cannot but justify them, and crown them with glory; because his promise and decree doth remove this liberty of contradiction, so as God cannot chuse, but justify and glorify those that believe, both in regard of his immutable nature, who cannot repeal what he hath once decreed, and of his fidelity, in that he cannot but stand to his own word and promise in justifying and saving the ungodly that believe. Again, in election to glory, there is nothing of men, but all is pure free-grace; no condition, no merit, no faith, no works required in the party chosen to glory; but in the justified there is more of man, ere he can be justified and saved, he must hear, consider, be humbled, know the need he hath of a Saviour, and believe; and without these he cannot be justified.'
在选定荣耀方面，上帝的存在比赐予信仰、或至少是基督的义和永恒荣耀更多；因此，在前者中必然有更多的恩典。这一前提得到了证明；因为上帝可以简单而绝对地选择荣耀摩西、彼得，或者不选择他们；在这里存在着最高程度的矛盾和自由。但是，一旦选择了摩西和彼得来享受荣耀，如果他们相信，主就不能不称他们为义，并加冕他们荣耀；因为他的应许和旨意消除了这种矛盾的自由，以至于上帝不能选择，而只能称义并荣耀那些相信的人，这既是因为他的本性不变，不能废除他一旦决定的事情，也是因为他的忠诚，他必须坚守自己在称义和拯救不虔敬的信徒方面的话语和应许。 再次，关于荣耀的选举，没有任何人的因素，一切都是纯粹的自由恩典；在被选中进入荣耀的一方，没有条件、没有功德、没有信仰、没有行为的要求；但在被称义的人中，有更多的人的因素，他必须听、思考、谦卑、了解他需要一个救主，并且相信；如果没有这些，他就不能被称义。'

Answ. 1. I deny, that liberty of contradiction belongeth to the essence and nature of liberty. It is enough to make liberty, that, 1. It proceeds not from a principle determined by nature, to one kind of action; so the sun is not free to give light. 2. That the principle be free of all foreign force; the malefactor goeth not freely to the place of execution, when haled to it. 3. That it proceed from deliberation, reason, election, and wisdom, seeing no essential connexion, or necessary, or natural relation, between the action, and the end thereof, of themselves, but such as may be dispensed with; if these three be, tho' there be a necessity, in some respect, from a free decree, and a free promise, tho' there be not liberty of contradiction, simply to do, or not to do, yet is not any degree of the essence of liberty removed. I well remember Dr. Jackson denying all decrees in God, that setteth the Almighty to one side of the contradiction, resembleth God to the pope, whose wisdom he commendeth, in that the pope's decrees, grants, laws, promises, are fast and loose, and all made with a reserve of after-wit, so as if the morrow's illumination be better than the day's; while his life breatheth in, and out, he may change and retract his will; so saith he, Papa nunquam sibi ligat manus, the pope ties all the world to himself by oaths, laws, promises; but that lawless beast is tied to none. Now, the scripture teacheth us, that the decrees and counsels of God are surer than mountains of brass, and unchangeable, and that his promise cannot fail. But who dare say, when he executes his decrees, and fulfilleth his promise, that he forfeiteth or loseth one inch, degree, or part of his essential liberty? God should then be less free to create the world, than if we suppose he had never decreed to create it, and yet doth create it; as if the Lord's free decree lavished away, and should drink up, and waste any part of his natural freedom in his actions; or as if his faithfulness to make good what he promised, should render him lame, and dismember him of the fulness and freedom of his grace; and so, the more faithful and true, the less gracious; and the more unchangeable in his counsels, the more fettered and chained, and the less free in all these actions, that he doth according to the counsel of his will. A gross misconception: and I deny, that God is less free in the justifying, and crowning the believer, than in electing, and chusing him both to glory, and to faith. It may be men's decrees, and promises that are rash, and may be at the second, or third edition, like their books, corrected by a new-born wit, or because they aim at under-board-dealing, diminish of their liberty; but it is not so in the Almighty. When the Lord by a promise to men, maketh himself debtor to his creature, and that of free-grace, with one and the same infinite freedom of grace, he contracteth the debt, and payeth the sum; for so the freedom of infinite grace should ebb and flow, as the seas, and ascend and descend as the sun, which I cannot conceive; the effects of free-grace I grant, being created and finite things in men are more or less according to the free dispensation of God.
答案 1：我否认，反驳的自由属于自由的本质和性质。使自由成为自由的足够条件是：1. 它不是由自然界确定的原则产生的，以至于只能进行一种行动；因此太阳不自由地发光。2. 这个原则不受任何外力的影响；当罪犯被拖到执行地点时，他并不是自由地去那里。3. 它来自于思考、理性、选择和智慧，因为行动本身与其目的之间没有任何本质上的联系、必然性或自然关系，除非可以放弃这些联系；如果这三个条件都满足，即使在某种程度上有一个来自自由决定和自由承诺的必要性，即使没有完全的反驳自由，也不会削弱自由的本质。我还记得德国医生。 杰克逊否认上帝的一切旨意，将全能者置于矛盾的一边，使上帝像教皇一样，称赞教皇的智慧，因为教皇的旨意、赞同、法律、诺言都是许诺而宽松的，都带有事后的考虑，使得如果明天的启示胜过今天的启示；他可能改变并推翻他的意志；因此，他说:教皇从不束缚自己的手；教皇用誓言、法律、诺言将全世界束缚在自己身上；但这只有一个无法无天的异端邪兽是不会受束缚的。而圣经教导我们，上帝的旨意和神谕比铜山还坚固、不可改变，并且他的诺言绝不会失败。但有谁敢说，当他实行他的旨意，并履行他的承诺时，他就会失去或丧失一寸、一度或其它基本自由的部分？ 上帝创造世界时，他的自由可能会受到限制，比起我们假设他从未决定创造世界，但却创造了它来说。就好像主的自由决定挥霍掉了，并且在他的行动中消耗了他的自然自由的一部分；或者好像他对实现承诺的忠诚使他变得跛脚，削弱了他恩典的丰满和自由；因此，越是忠诚和真实，恩典就越少；越是在他的计划中不变，就越受束缚和锁链，越在他按照他的旨意行事的所有行动中失去自由。这是一个严重的误解：我否认上帝在称义和加冕信徒时比在选召他进入荣耀和信仰时更不自由。也许人们的决定和承诺是轻率的，可能会在第二或第三版中进行修正，就像他们的书一样，由新生的智慧修正，或者因为他们的目标是进行暗箱操作，而减少了他们的自由；但在全能者身上并非如此。 当主以对人的承诺，使自己成为他的创造物的债务人，并且是出于自由恩典的同一无限自由恩典，他承担了债务并支付了数额；因此，无限恩典的自由应该像海水一样涨落，像太阳一样升降，这我无法理解；我承认，由于上帝自由施舍的缘故，无限恩典的效果在人们身上是有限的。

Answ. 2. It is no marvel, that there be more of men in justification and glorification, that are transient acts passing out of the creature, than in election to glory, that is an immanent and eternal act; and so I grant justification to be more conditionate, than election; but if more gracious, that is the question: for the condition of grace, is a thing of free-grace. Indeed, we argue against the Arminian election, that hangeth upon a condition of free-will's carving, such as their faith is, and their perseverance; and from thence we conclude, from such a condition, their election to glory cannot be of free-grace, but in him that willeth and runneth; because man's will determining God's will to chuse this man to glory, not this man, is a running will, and a mad and a proud will, that will sit above grace.
答案 2. 在称义和荣耀中，有更多的人是暂时的行为，从而超越了创造物，这并不奇怪，而在选择荣耀中，这是一种内在和永恒的行为；所以我承认，称义比选举更有条件；但如果更有恩典，那就是问题了：因为恩典的条件是一种自由恩典的事情。实际上，我们反对亚米拿的选举，这取决于自由意志的创作条件，比如他们的信仰和坚持不懈；从这里我们得出结论，根据这样的条件，他们的选举荣耀不能是自由恩典的，而是在那个愿意和奔跑的人身上；因为人的意愿决定上帝的意愿选择这个人去荣耀，而不是这个人，这是一个奔跑的意愿，一个疯狂和傲慢的意愿，它将坐在恩典之上。

Pos. 4. Tho' it be true, that grace is essentially in God, and in us by participation; yet it is false, that grace is not properly in us, but that faith, hope, repentance, and the like, that are in us, are gifts, not graces. For grace in us may be called a gift, in that it is freely given us; as a fruit of the grace and favour of election, and free-redemption, which indeed is the only saving fountain-grace of God; but if grace be taken for a saving qualification, and a supernatural act, work, or quality, given freely of the Father through Christ, upon God's gracious intention, to cause us freely believe, repent, love Christ, rejoice in the hope of glory, work out our salvation in fear and trembling: so grace is not only in Christ, but in us properly; tho' Antinomians hold all saving-grace to be properly in Christ, and that there is nothing inherent in a believer, that differenceth him from hypocrites; all the difference must be in Christ (say they.) 1. The word faith, there was another spirit in Caleb and Joshua, than was in the rest of the spies; ergo, there was some distinguishing saving-grace in them. 2. John 1:16. And of his fulness we have all received, and grace for grace. When he ascended to heaven, he sent down the Holy Ghost, John 14:17. He dwelleth in you, and shall abide in you. John 16:13. He will guide you in all truth —— he will shew you things to come. So there is a Spirit of grace poured on the family of David. Zech. 12:10. On the thirsty ground, Isa. 44:3. A new heart put in the midst of the covenanted people, Ezek. 36:26. Fear of God put in their hearts, Jer. 32:40; Jer. 31:33; 1 John 3:9. 3. There is grace in the saints, that denominates them gracious. 1 Cor. 15:10. By the grace of God I am that I am. Gal. 2:20. I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, &c.
第四点。虽然恩典本质上存在于上帝，并通过我们的参与存在于我们之中，但说恩典不适当地存在于我们之中，而在我们之中的信仰、希望、悔改等等是礼物而不是恩典，这是错误的。因为在我们之中的恩典可以被称为礼物，因为它是自由地赐予我们的；它是上帝选召和自由救赎的恩典和恩惠的结果，这实际上是上帝唯一的拯救之恩泉；但是，如果恩典被理解为一种拯救的资格，一种超自然的行为、工作或品质，是父亲通过基督自由地赐予我们的，是出于上帝的恩慈意图，使我们自由地相信、悔改、爱基督、在荣耀的盼望中欢喜，恐惧战兢地努力得救：那么恩典不仅仅存在于基督，而且适当地存在于我们之中；尽管安提法人认为所有拯救之恩都适当地存在于基督之中，并且信徒与伪君子之间没有任何内在的区别；他们说所有的区别都在基督里（他们说）。1. 在迦勒和约书亚身上有另一种灵，与其他探子不同；因此，他们中间有一些区别性的拯救之恩。2. 约翰福音 1:16。从他的丰满中，我们都领受了恩典，恩典加倍。 当他升天时，他降下圣灵，约翰福音 14:17。他住在你们里面，并将永远与你们同在，约翰福音 16:13。他将引导你们走向真理，向你们展示未来的事情。所以，大卫家族上有一种恩典的灵，撒迦利亚书 12:10。在干渴的土地上，以赛亚书 44:3。在立约的子民中间放入一颗新的心，以西结书 36:26。在他们的心中放入对神的敬畏，耶利米书 32:40；耶利米书 31:33；约翰一书 3:9。3.圣徒中有恩典，使他们成为有恩典的人。哥林多前书 15:10。凭着神的恩典，我成为我自己。加拉太书 2:20。我与基督同钉十字架，然而我活着，不是我，而是基督在我里面活着，等等。

There is a great deceitfulness in our heart, in the matter of performed conditions, so soon as we have performed a condition, tho' wrought in us by meer grace, we hold out our hand, and cry, Pay me, Lord, my wages, for I have done my work; so near of kin to our corrupt hearts, is the conceit of merit.
我们的内心存在着巨大的欺骗，特别是在完成条件的事情上，一旦我们完成了一个条件，即使这个条件是纯粹由恩典所完成，我们伸出手来，大声喊道：“主啊，给我工资，因为我已经完成了我的工作。”我们的腐败心灵与功绩的自负如此亲近。

2. A second deceit is, when an obligation of obedience presseth us, we overlook the condition, and fix our eyes on the promise, when we should eye the precept; and when it cometh to the reward, when we should most look to the promise of free-grace, then we eye the precept, and challenge debt, and forget grace.
第二个欺骗是，当服从的义务压迫我们时，我们忽视了条件，将目光集中在承诺上，而应该注视诫命；当谈到奖赏时，我们应该最关注自由恩典的承诺，但我们却注视诫命，要求债务，忘记了恩典。

3. When we are pressed with the supernatural duty of believing, and should look only to free-grace, which only must enable us to that high work of believing, we look to ourselves, and complain, Oh, I am not weary and laden, and therefore not qualified for Christ; and so we turn wickedly and proudly wise, to shift ourselves of Christ; when we should look to ourselves, we look away from ourselves, to a promise of our wages; but our bad deservings, if looked to, would turn our eyes on our abominations, that we might eye free-grace; and when we should eye free-grace, we look to our sinful unfitness to believe, and come to Christ.
当我们被迫相信超自然的责任时，应该只寻求自由恩典，只有自由恩典才能使我们有能力相信这个高尚的工作。我们却看向自己，并抱怨说：“哦，我不疲倦也没有负担，所以不适合来到基督面前。”于是我们邪恶地自以为是，自己摆脱基督；当我们应该看向自己时，我们却将目光转向应许的报酬；但如果我们看到自己的罪恶，我们的眼睛会转向我们的可憎之处，这样我们就能看到自由恩典；当我们应该看向自由恩典时，我们却看向自己罪恶的不适合相信和来到基督面前。

Use. Beware of false preparations, that ye take them not for preparations, or for grace: for, 1. Discretion, Mark 12:34 is not grace, but wings and sails to carry you to hell. 2. Profession is a deceiving preparation, it blossoms and laughs, and deludes under forms. 3. Victorious strugglings against lusts, upon natural motives, look like mortification, and are but bastard dispositions. 4. Education, if civil and externally religious, and civil strained holiness from fear of eternal wrath, or worldly shame, are not to be rested upon. When the man is sick, and between the milstones of divine wrath, in heavy afflictions, his lusts may be sick, and not mortified. The strongest man living, under a fever, can make no use of his strength and bones, yet he hath not lost it. It may be a query, whether the Lord in-stamps something of Christ on preparations in the elect that are converted, which is not in all the legal dejections of Saul, Cain, and Judas. 2. It may be a query, whether this be any thing really inherent in these preparations; or only, which is more probable, an intentional relation in God, to raise these to the highest end purposed in the Lord's eternal election.
使用。小心虚假的准备，不要将它们当作准备或恩典：因为，1. 智慧，马可福音 12:34 不是恩典，而是将你带到地狱的翅膀和帆。2. 虚伪的准备是一种欺骗性的准备，它在形式下开花笑语，欺骗人们。3. 对抗欲望的胜利斗争，基于自然动机，看起来像是克制，但实际上只是假装的态度。4. 教育，如果是世俗的和外在的宗教，以及出于对永恒愤怒或世俗羞耻的恐惧而迫使的世俗圣洁，不能依赖。当一个人生病，在神的愤怒和沉重的苦难之间，他的欲望可能会生病，但并没有被克制。即使是最强壮的人，在发烧时也无法利用他的力量和骨骼，但他并没有失去它。这可能是一个问题，选民中被转化的人是否在准备中被主印上了基督的某些东西，而这在扫罗、该隐和犹大的所有法律的沮丧中并不存在。2. 这可能是一个问题，这是否真正存在于这些准备中；或者更有可能的是，这只是上帝的有意关系，将这些准备提升到主在永恒选举中所计划的最高目标。

Use. If God bestow saving-grace freely on us, without hire and price, then temporal deliverances may be bestowed on the church, when they are not yet humbled: it is true, 1. The people of God are low, and their strength is gone, before the Lord delivereth, Deut. 32:36. (2.) He delivereth his people when they are humbled, Levit. 26:41, 42. But, 3. God keeps not always this method; nor is it like he will observe it with Scotland and England, first to humble, and then deliver; but contrarily, he first delivers, and then humbles. As, Ezek. 20:42. And ye shall know that I am the Lord, when I shall bring you unto the land of Israel, unto the country, for the which I lifted up mine hand, to give it to your fathers. v. 43. And there is in that place, [Heb. Scham] when ye are delivered, ye shall remember your ways, and all your doings, wherein ye have been defiled, and ye shall lothe yourselves in your own sight, for all your evils, that ye have committed. Ezek. 36:33. And I will sanctify my great name, which was prophaned among the heathen, which ye have prophaned in the midst of the heathen. (Then they were not humbled before they were delivered;) v. 24. For I will take you from among the heathen, and gather you out of all countries, and bring you unto your own land. So, when the Lord brought Israel out of Egypt, were they humbled? Nay, their murmuring against Moses and Aaron, Exod. 5:20, 21, 22 testifieth their pride: and in that miraculous deliverance, and greatest danger, when they were between Satan and the deep sea, they were not humbled; but, Psal. 106:7. They provoked him at the sea, even at the Red-sea, Exod. 14:11, 12. The Lord must also now first deliver us, and shame and confound us in Scotland with mercy, and so humble us; for mercy hath more strength to melt hearts of iron and brass, than the furnace of fire hath, or a sea of blood, or a destroying pestilence.
使用。如果上帝无偿地赐予我们拯救的恩典，而不是通过雇佣和价格，那么当教会尚未谦卑时，临时的拯救也可以赐予教会：确实，1. 上帝的子民在主拯救他们之前是卑微的，他们的力量已经消失了，申命记 32:36。（2.）他在他的子民谦卑时拯救他们，利未记 26:41, 42。但是，3. 上帝并不总是遵循这种方法；他不会像对待苏格兰和英格兰那样，先谦卑，然后拯救；相反，他先拯救，然后谦卑。就像以西结书 20:42 所说：“你们就知道我是耶和华，当我领你们到以色列地，到我曾举手起誓要赐给你们祖宗之地的时候。”第 43 节说：“在那里有一个地方，你们被拯救的时候，你们要追念你们的行径和你们的一切作为，就是你们在其中玷污自己的一切恶行，你们必因自己的一切罪孽厌恶自己。”以西结书 36:33 说：“我要使我的大名在外邦人中得以尊为圣，就是你们在他们中间所亵渎的名。那时，他们在被拯救之前并没有谦卑。”第 24 节说。 因为我要从异教徒中带领你们出来，从各国聚集你们，带你们回到自己的土地。所以，当主将以色列从埃及带出来的时候，他们谦卑吗？不，他们对摩西和亚伦的抱怨，出埃及记 5:20、21、22 证明了他们的骄傲；在那个奇迹般的拯救和最危险的时刻，当他们处于撒旦和深海之间时，他们并没有谦卑；但是，诗篇 106:7 说，他们在海边惹怒了他，就是在红海边，出埃及记 14:11、12。主也必须现在先拯救我们，在苏格兰用怜悯使我们羞愧和困惑，这样才能使我们谦卑；因为怜悯比火炉、血海或毁灭性的瘟疫更有力量融化铁和铜的心。

Use. The third particular use is, we have no gracious disposition to Christ: every man hath a fore-stall'd opinion, and a prejudice against Christ; and our humiliation before conversion should humble us. The merit of decency, devised of late by Jesuits; of congruity, formed of old; or of condignity, to buy grace glory, are all but counterfeit metal. Grace, the only seed of our salvation, is the freest thing in the world, and least tied to causes without. 1. That of two equal matches in nature, two born brethren in one womb, the Lord chuseth one, and refuseth another. 2. Of two sinners, of which one hath one devil, another hath seven devils, he sheweth mercy upon one that hath seven devils, and forsaketh the other. 3. Of two equally disposed and fitted for conversion, tho' none be fitted aright, he calleth one of meer grace, and not the other. 4. Grace is so great, that, Rev. 5:11. when ten thousand times ten thousand, and thousand of thousands, are set on work to sing, v. 12. Worthy is the Lamb that was slain, to receive power, riches and strength: Yea, and to help them, every creature that is in heaven and earth, and under the earth, and such as are in the sea, cry, Blessing, and honour, and power, be to him that sits on the throne, and to the Lamb. And they have been since the creation upon this song, and shall be for all eternity upon it; but all of them, for ever and ever, shall never out-sing these praises to the bottom; there is more yet, and more yet to be said of Christ, and ever shall be. What wonder then, that we have no leisure to praise grace, being of so little strength, and being clothed with time. Can you out-bottom the song of free-grace? Or can any soul say so much of Christ's love, but there is a world more, and another world yet more to be said? and when will ye end, or come to an height? I know not. O be in grace's debt, and take the debt to eternity with you.
使用。第三个特定的用途是，我们对基督没有仁慈的态度：每个人都有一个预先形成的观点和偏见，对基督持有偏见；我们在转变之前的谦卑应该使我们谦卑。最近耶稣会发明的体面的价值，古老的相称性，或者为了购买恩典荣耀的适当性的价值，都只是假冒的金属。恩典，我们救赎的唯一种子，是世界上最自由的东西，最不受外在因素的束缚。1. 在自然界中，两个平等的配对中，两个同胞在一个子宫中，主选择了一个，拒绝了另一个。2. 在两个罪人中，一个有一个魔鬼，另一个有七个魔鬼，他怜悯那个有七个魔鬼的人，抛弃了另一个。3. 在两个同样适合和准备转变的人中，虽然没有一个被正确准备，他仅仅因为恩典的缘故呼召了一个人，而不是另一个人。4. 恩典是如此伟大，以至于在启示录 5:11 中，当成千上万的天使开始唱歌时，有千千万万的人开始唱歌时，恩典的价值超过了他们所有人的价值。 可歌可颂的羔羊曾受害，值得领受大能、财富和力量：是的，帮助他们，每个在天上、地上、地底、海里的生物，都呼喊：“应许颂美和尊荣、力量归于坐宝座的主和羔羊。”自创世以来，他们就在唱这首歌，并将永远如此；但他们永远都无法超越这些颂赞的歌声；还有更多，关于基督的话，永世不止。难怪我们没有空闲来赞美恩典，因为我们力量微弱，且被时间所限。难道你能盖过自由恩典的歌声吗？或者有灵魂能说出关于基督的爱这么多，但还有更多的世界，还有更多需要说出的吗？你何时才能结束，或者达到高潮？我不知道。哦，欠恩典的欠款，并且将欠款随你直到永远。

Touching the form and nature and manner of drawing
触摸绘画的形式、本质和方式

Of the third article. Touching the form and nature and manner of drawing, 1. It is a question, whether this drawing be justification, or sanctification? Antinomians say, it is both: but withal, both is one (say they.)
关于第三条。关于绘画的形式、性质和方式，1. 这个绘画是辩护还是成圣的问题？安提法人说，它既是辩护又是成圣：但同时，他们说，两者是一体的。

Answ.
答案。

Pos. 1. Drawing is relative to running and walking, Cant. 1:4. Now this is rather in acts of sanctification, and in running in the ways of God's commandments, Psal. 119:32 than in justification, though coming go for an act of believing and approaching to Christ, John 6:44 and so excludes not faith.
位置 1. 画画与奔跑和行走有关，歌罗西书 1:4。现在这更多地涉及到圣化的行为，以及在神的诫命中奔跑，诗篇 119:32，而不是在称义中，尽管前往是信靠和接近基督的行为，约翰福音 6:44，所以并不排除信仰。

Pos. 2. It is most unsound to affirm, that justification and regeneration are all one; for this must confound all acts flowing from justification, with those that flow from regeneration, or the infused habit of sanctification. 1. Justification is an indivisible act; the person is but once for all justified, by grace. But sanctification is a continued daily act. 2. Justification doth not grow; the sinner is either freed from the guilt of sin, and justified, or not freed; there is not a third. But in sanctification, we are said to grow in grace, 2 Pet. 3:14 and advance in sanctification: nor is it ever consummate and perfect, so long as we bear about a body of sin.
位置 2. 断言称称义和重生是一体的是非常不可靠的；因为这将混淆所有源自称义的行为与源自重生或灌输的圣化习惯的行为。1. 称义是一个不可分割的行为；人只有一次通过恩典得到称义。但圣化是一个持续的日常行为。2. 称义不会增长；罪人要么从罪的罪恶中得到释放和称义，要么没有；没有第三种情况。但在圣化中，我们被说成在恩典中增长，彼得后书 3:14，并在圣化中前进；只要我们还带着罪的身体，圣化就永远不会完全和完美。

Pos. 2. To repent, to mortify sin, is not to "condemn all our works, (as Mr. Towne faith) righteousness, and judgment, and our best things in us, and then by faith to fly to grace; nor is it to distrust our own righteousness, and embrace Christ's in the promise," 1. Because this is faith; and the scripture faith, we are justified by faith. 2. We receive Christ by faith, John 1:12. (3.) We receive and embrace the promise by faith, Heb. 11:11 and are persuaded of them. 4. We are to believe without staggering, Rom. 4:19. (5.) We have peace of conscience through faith, Rom. 5:1. (6.) By faith we have access into this grace, wherein we stand, Rom. 5:2. And boldness to enter into the holy of holiest, and draw near to our High Priest, with full assurance of faith, Heb. 10:10, 20, 21, 22. Now, we are not justified by repentance and mortification; we neither receive Christ, nor embrace the promises by repentance. The apostle requireth in repentance, sorrow, carefulness to eschew sin, clearing, indignation, fear, zeal, desire, revenge, 2 Cor. 7:10, 11 but no where doth the scripture require this as an ingredient of repentance, that we have boldness and access, and full assurance: nor do Antinomians admit, that by repentance we have peace, or pardon; but this they ascribe to faith.
2. 忏悔、苦修罪恶，并不意味着“谴责我们所有的行为（如汤恩先生所说）——我们的正义、判断力和我们内在的最好的东西，然后凭借信仰投靠恩典；也不是不信任我们自己的正义，而是接受基督在应许中的正义。” 1. 因为这就是信仰；而圣经中说，我们是因信称义的。2. 我们通过信仰接受基督，约翰福音 1:12。(3.) 我们通过信仰接受并拥抱应许，希伯来书 11:11，并且对它们深信不疑。4. 我们要无疑地相信，罗马书 4:19。(5.) 我们通过信仰得到良心的平安，罗马书 5:1。(6.) 通过信仰，我们得以进入这恩典中，我们在其中站立，罗马书 5:2。并且有胆量进入至圣所，并亲近我们的大祭司，怀着完全的信心，希伯来书 10:10, 20, 21, 22。现在，我们并不是通过忏悔和苦修而称义；我们既不是通过忏悔接受基督，也不是通过忏悔拥抱应许。使徒在忏悔中要求的是悔改、对逃避罪恶的谨慎、自洁、愤怒、恐惧、热心、渴望、复仇，哥林多后书。 但圣经从未要求忏悔必须具备这些因素：坦然无惧、接近主和完全确信。安提名派也不承认，我们通过忏悔获得了平安或宽恕；他们将这归功于信仰。

A second question is, how far the law can draw a sinner to Christ? Antinomians tell us of a legal drawing and conversion, and of an evangelic drawing; the legal drawing, they say, is ours; the latter theirs.
第二个问题是，法律能够将罪人引向基督有多远？安提诺米派告诉我们有一种法律的引导和转化，还有一种福音的引导；他们说，法律的引导是我们的，后者是他们的。

Asser. 1. The difference between the letter of the law, and the gospel, is not in the manner of working; for the letter of either law or gospel, is alike ineffectual and fruitless to draw any to Christ. Christ preached the gospel to hard-hearted Pharisees, it moved them not. Moses preached the law and the curses thereof to the stiff-necked Jews, and they were as little humbled. Sounds and syllables of ten hells, of twenty heavens and gospels, without the Spirit's working, are alike fruitless. And we grant the law is a sleepy keeper of a captive sinner; he may either steal away from his keeper, or if he be awed with his keeper, he is not kept from any spiritual, internal breach of the law, nor moved thereby to sincere and spiritual walking, but the difference between law and gospel, is not in the internal manner of working, but in two other things, 1. In the matter contained in the law and gospel; because nature is refractory to violence, and the law can do nothing but curse sinners, therefore it can draw no man to Christ. The gospel, again, contains sweet and glorious promises of giving a new heart to the elect; of admitting to the Prince of Peace, laden and broken-hearted mourners in Zion; and in conferring on them a free imputed righteousness; and this is in itself a taking way; but without the gospel-spirit utterly ineffectual. 2. To the gospel there is a spirit added, which worketh, as God doth, with an omnipotent pull: and this Spirit doth also use the law to prepare and humble; tho' this be by an higher power than goeth along with the law, as the law.
亚谢尔。1. 法律和福音的区别不在于工作方式；因为无论是法律还是福音的文字，对于吸引人们归向基督都是无效和无果的。基督向心硬的法利赛人传讲福音，他们并未受感动。摩西向硬颈的犹太人传讲律法和咒诅，他们也没有多少谦卑。十个地狱、二十个天堂和福音的声音和音节，如果没有圣灵的工作，同样是无果的。我们承认律法是一个囚犯罪人的沉睡看守；他可以从看守那里逃脱，或者如果他被看守所吓住，他也不会因此被阻止从事任何对律法的精神、内在的违背，也不会因此被感动而走在真诚和属灵的道路上，但是律法和福音的区别不在于内在的工作方式，而是在于另外两个方面，1. 在律法和福音所包含的内容上；因为人的本性对于暴力是反抗的，而律法只能咒诅罪人，所以它不能吸引任何人归向基督。 福音再次包含了给选民一个新心的甜蜜而光荣的承诺；接纳锡安中负重和伤心的人到和平之君面前；并赐予他们自由的归算义；这本身就是一条引人入胜的道路；但没有福音的精神，这是完全无效的。2. 福音中添加了一个与上帝一样以全能力量工作的精神：这个精神也利用律法来准备和谦卑；尽管这是通过比律法更高的力量来实现的，就像律法一样。

Asser. 2. The gospel-love of Christ freeth a captive from under the law, as a curser, and delivers him over to the law as to a pedagogue, to lead him to Christ, and as an instructor to rule and lead him when he is come to Christ. Love is the immediate and nearest lord; law the mediate and remote lord. Love biddeth the man do all for Christ; the law now of itself, because of our sinfulness, is a bitter and sour thing; but now the law is dipped in Christ's gospel-love, and is sugared and honeyed and evangelized with free-grace, and receives a new form from Christ, and is become sweeter than the honey and the honey-comb, to draw and persuade; and all the law is made a new commandment of love, and a gospel-yoke, sweet and easy; but still-the law obligeth justified men to obedience, not only for the matter of it, but for the supreme authority of the lawgiver: now Christ, who came to fulfil, not to dissolve the law, doth not remove this authority, but addeth a new bond of obligation, from the tie of redemption in Jesus Christ. And we are freed from the curse of the law. 2. The rigid exaction of obedience, every way perfect. 3. The seeking of life and justification by the law.
阿瑟尔。2.基督的福音之爱使一个被束缚者从法律下解脱出来，像一个诅咒者，并将他交给法律，像一个教导者，引领他去基督，并在他来到基督时作为一位教导者来统治和引导他。爱是最直接和最亲近的主；法律是中介和遥远的主。爱命令人为基督而行；现在，由于我们的罪恶，法律本身是苦涩和酸楚的；但现在，法律被浸入基督的福音之爱中，被糖衣和蜜糖化，并且以自由恩典传福音，从基督那里得到了新的形式，变得比蜂蜜和蜂巢更甜美，以吸引和劝说；整个法律都成为了爱的新诫命和福音的轭，甜美而容易；但法律仍然使被称义的人有义务顺从，不仅因为它的内容，而且因为立法者的至高权威：现在，那不是来废除法律而是来满足法律的基督，并没有移除这个权威，而是增加了一个新的义务纽带，来自于耶稣基督的救赎的联系。我们从法律的诅咒中得到了解脱。2.对完美顺从的严格要求。3.通过法律来寻求生命和称义。

Asser. 3. There be two things in the law. 1. The authority and power to command, direct, and regulate the creature to an end, in acts of righteousness and holiness. 2. A secondary authority, to punish eternally the breakers of the law, and to reward those that obey. These are two different things. Suppose Adam had never sinned, the law had been the law; and suppose Adam had never obeyed, the law also should have been the law; and in the former case there should have been no punishment, in the latter no reward. Antinomians confound these two. Mr. Towne saith, 'it cannot be said, that my spirit doth that voluntarily, which the command of the law bindeth and forceth unto. It is one thing for a man at his own free liberty to keep the king's high-way of the law; and another to keep it by pales and ditches, that he cannot without danger go out of it.' It cannot be denied, but that the gospel both chargeth or aweth us to believe in Christ, and to bring forth good fruits, worthy of Christ, except we would be hewn down, and cast into the fire; and also that grace worketh faith, and to will, and to do; and so voluntary obedience, and obligation of a command, may as well consist, as bearing Christ's yoke and soul rest; yea, and delight, and joy unspeakable and glorious, may be and are in one regenerate person. Crisp and his followers are far wide; for Christ died freely, out of extreme love, and yet he died out of a command laid on him, and laid down his life for his sheep, though no penal power was above Christ's head, to punish him if he should not die, John 10:18. Nor was there need of any power to force him subpena, or to awe him, if he should not obey; so do angels, with wings of most exact willingness, obey God, yet are they under the authority of a law, and command, but yet under no compelling punishment, Psal. 103:20, 21; Psal. 104:4. So in the saints, love hath changed the chains, not the subjection. Love hath made the law silken cords. And whereas corrupt will was a wicked landlord, and lust a lawless tyrant, and the law had a dominion over the sinner, in regard of the curse; now the Spirit leads the will under the same commanding power of the law-giver, frees the sinner from the curse, and turns forcing and cursing power in fetters of love; so that the Spirit draws the will sweetly to obey the same Lord, the same law, only Christ hath taken the rod out of the law's hand, and the rod was broken and spent on his own back. The feud between the law and the sinner is not so irreconcilable, as the Antinomians conceive, so as it cannot be removed, except the law be destroyed, and the sinner's free-will loosed from law. It standeth in blessing and cursing, salvation and damnation, that are effects of the law, as observed, or violated. Now, Christ was made a curse, and condemned to die for the sinner; all the rest of the law remains. It is most false that Mr. Towne faith, To justify and condemn, are as proper and essential to the law, as to command. 2. It is false, that we are freed from active obedience to the moral law, because Christ came under active obedience to the moral law; for the law required obedience out of love. Antinomians cannot say, that we are freed from obedience out of love; for it is clear, Antinomians will have us obliged by no law to love our brother; to abstain from worldly lusts, that war against the soul; but in so doing, we must seek to be justified by the works of the law. This consequence we deny. To keep one ceremony of Moses draws a bill on us of debt, to keep all the ceremonial law; because now 'tis unlawful in any sort. But to do the duties of the moral law, as by Christ we are enabled, lays no such debt on us, but testifies our thankfulness to Christ, as to our Husband and Redeemer.
阿瑟。3. 法律中有两件事情。1. 有权力和能力命令、指导和调节生物朝着正义和圣洁的目标行动。2. 有次要的权力，永远惩罚违反法律的人，并奖励那些遵守法律的人。这是两个不同的事情。假设亚当从未犯罪，法律仍然是法律；假设亚当从未顺从，法律也仍然是法律；在前一种情况下不会有惩罚，在后一种情况下不会有奖励。反法律主义者混淆了这两个概念。汤恩先生说：“不能说我的精神自愿做了法律命令所约束和强迫的事情。一个人自由地遵守法律的国王大道是一回事，用栅栏和沟渠来遵守法律是另一回事，他不能冒险离开。”不能否认的是，福音既要求我们相信基督，带着基督的价值产生美好的果子，否则我们将被砍倒，投入火中；并且恩典使信心、意愿和行动产生作用；因此，自愿服从和命令的义务一样重要，就像承担基督的轭和灵魂的安息一样；是的，重生的人可以拥有和经历无法言喻和荣耀的喜悦。Crisp 和他的追随者大相径庭；因为基督是出于极度的爱自由地死去的，但他也是出于一个命令而死去的，他为他的羊舍命，尽管没有任何惩罚的权力在基督的头上，如果他不死的话，就会惩罚他，约翰福音 10:18。也没有必要有任何力量强迫他服从，或者威吓他，如果他不服从的话；天使们以最完全的自愿之翼服从上帝，但他们仍然受到法律和命令的权威，但没有任何强迫的惩罚，诗篇 103:20, 21；诗篇 104:4。所以在圣徒中，爱已经改变了束缚，而不是服从。爱已经使法律变成了丝绸之绳。 而腐败的意志是一个邪恶的地主，欲望是一个无法无天的暴君，法律对罪人有统治权，因为有诅咒；现在圣灵引导意志在法律制定者的同样命令权下，使罪人摆脱诅咒，并将强迫和诅咒的力量转化为爱的枷锁；因此，圣灵甜蜜地引导意志服从同一个主，同一个法律，只是基督已经从法律手中夺走了权杖，而这根权杖已经在他自己的背上折断和消耗。法律和罪人之间的仇恨并不像安提诺米派所认为的那样不可调和，以至于除非法律被摧毁，罪人的自由意志才能从法律中解脱出来。它存在于祝福和诅咒、救恩和毁灭之中，这些都是法律的效果，无论是遵守还是违反。现在，基督为罪人成了诅咒，并被判处死刑；而法律的其余部分仍然存在。汤恩先生所说的“证明和谴责对于法律来说是同样适当和必要的”是完全错误的。 我们并不因为基督遵守了道德法而被解脱出于爱的主动服从，这是错误的；因为法律要求出于爱的服从。反法者不能说，我们被解脱出于爱的服从；因为很明显，反法者不希望我们受到任何法律的约束来爱我们的兄弟；要远离与灵魂作战的世俗欲望；但在这样做的过程中，我们必须寻求通过法律的行为来证明我们的正当性。我们否认这个结论。遵守摩西的一个仪式会给我们带来债务，要遵守所有的仪式法；因为现在任何形式的遵守都是不合法的。但是，通过基督的使我们能够履行道德法的职责，并不会给我们带来这样的债务，而是作为对基督的感激，作为我们的丈夫和救赎主的证明。

The other considerable thing here, is, the way and manner of Christ's drawing.
这里还有另一个重要的事情，那就是基督的吸引方式和方式。

Asser. 1. The particular exact knowledge of the Lord's manner of drawing sinners, may be unknown to many that are drawn. 1. In the very works of nature, the growing of bones in the womb, is a mystery; far more the way of the Spirit, Eccl. 11:5. Know ye the balancing of the clouds? Job could not answer this. And who knows how the Lord patched together a piece of red clay, and made it a fit shape to receive an heavenly and immortal spirit? and at what window the soul came in? 2. How God with one key of omnipotency hath opened so many millions of doors since the creation, and hath drawn so many to him, must be a mystery. There be many sundry locks, and many various turnings and throwings of the same key, and but one key. 1. Some Christ draws by the heart, as Lydia, Matthew: love sweetly and softly bloweth up the door, and the king is within doors in the floor of the house before they be aware. Others Christ trails and draggeth by violence, rather by the hair of the head, than by the heart, as the jailor, Acts 16 and Saul, Acts 9 who are plunged over ears in hell, and pulled above water by the hair of the head: sure thousands do wear a crown of glory, before the throne, who were never at making of themselves away by killing themselves, as the jailor was. A third sort know they are drawn, but how, or when, or the mathematical point of time, they know not: some are full of the Holy Ghost from the womb, as John Baptist. Ye must not cast off all, nor must saints say they are none of Christ's, because they cannot tell you histories and wonders of themselves, and of their own conversion: some are drawn by miracles, some without miracles; the word of God is the road-way. Arminians have no ground to deny that we are irresistibly converted, because we know not the particular way how omnipotency conspireth strongly, but sweetly, to win consent, without internal violence of our will, which so wills, as it may refuse. John 9 diverse times the Jews ask the blind man, What did he to thee? how opened he thine eyes? He gives them one sure and true answer, One thing I know, once I was blind, now I see. All can give this testimony, early or late, I know I am drawn. 'Tis good the soul can say, Christ is here, I find him and feel him; but whether he came in at the door, or the window, or digged a hole in the wall, I know not. All may know they were blind as well as others, and by nature the children of wrath; as ye know Adam hath had a building in you, (though now ye be renewed in the spirit of the mind) by the old stones and rubbish in the house, and by the stirrings of the old man: when ye see the bones of a half-dead man, and his grave, and find some warmness of life and heat, ye know there hath been life and strength in the man; so though ye cannot tell when Christ was first formed in you, yet ye find the bones and some warm blood, and some life-stirring of concupiscence in the old man, though Christ have made his grave, and he be well near completely buried, and his one foot in the grave. God hath appointed a time for the coming of the swallow; a season when flowers shall be on the earth, and when not; an hour when the sea shall be full tide; but there is no set day, not a determinate and set summer known to us, when the wind shall blow up doors and locks of the soul, and Christ shall come in. But yet they are not Christ's, who neither know how they are drawn, nor can give any proofs that they are drawn. The apostle saith, 1 Cor. 2:12. Now we have received not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God. The converted can say, I was such a man, 1 Tim. 1:13. [Gr. all eleèthen] but I obtained mercy; or, I was all be-mercied, filled with mercy. As Ezek. 16. [Heb. gnittech gneth dodim] Thy time was a time of loves. As a constellation is not one single star, but many; so the converted soul observeth a confluence, a bundle, an army of free loves, all in one cluster, meeting and growing upon one stalk: as to be born where the voice of the turtle is heard in the land, 'tis free love; to hear such a sermon, free love; that the man spake such an excellent word, free love; that I was not sleeping when it was not spoken, free love; that the Holy Ghost drove that word into the soul, as a nail fastened by the master of the assemblies, it was free mercy: so that there's a meeting of shining favours of God, in obtaining mercy; and this would be observed.
阿瑟。1.关于主如何吸引罪人的确切方式，可能对许多被吸引的人来说是未知的。1.在自然界的作品中，胎儿骨骼的生长是一个谜；更何况圣灵的方式，传道书 11:5。你们知道云彩的平衡吗？约伯无法回答这个问题。谁知道主是如何把一块红土拼凑在一起，使其成为一个适合接受天上和不朽的灵魂的形状？灵魂是从哪个窗口进来的呢？2.上帝用一把全能的钥匙打开了自创以来的无数门，并吸引了如此众多的人，这必定是一个谜。有许多不同的锁，许多不同的转动和抛掷同一把钥匙，但只有一把钥匙。1.有些人是基督通过心灵吸引的，就像吕底亚、马太：爱情温柔而轻柔地吹开门，国王在他们意识到之前就已经在房子的地板上了。 其他人以暴力追逐和拖拽基督，而不是以心灵为基础，就像狱卒使徒行传 16 和扫罗使徒行传 9 一样，他们被深深地陷入地狱，然后被头发拽出水面：在宝座前，肯定有成千上万的人戴着荣耀的冠冕，他们从未通过自杀来摆脱自己，就像狱卒一样。第三类人知道他们被吸引，但是他们不知道是如何，或者何时，或者数学上的时间点，他们不知道：有些人从母胎中就充满了圣灵，就像施洗约翰。你们不应该抛弃所有人，圣徒也不应该说他们不是基督的子民，因为他们不能告诉你们关于自己和自己的转变的历史和奇迹：有些人被奇迹吸引，有些人没有奇迹；神的话是道路。亚米尼亚人没有理由否认我们是无法抗拒地被转化的，因为我们不知道全能是如何强烈而甜蜜地共同努力，以赢得同意，而不是通过我们的意志的内在暴力来实现，这样的意志可以拒绝。约翰福音 9 中，犹太人多次问那个瞎子：“他对你做了什么？他是如何开启你的眼睛的？” 他给他们一个肯定而真实的回答，“我曾一度失明，而现在我已看见。”所有人都可以发表这个证言，早或晚，我知道我被吸引了。灵魂能说“基督在这里，我找到了他并感受到了他的存在”，这是好的，但他是从门进来的，还是从窗户进来的，或者是从墙上挖了个洞进来的，我不知道。所有人都知道他们像别人一样曾经失明，按本性是群怒之子；因为你们知道亚当曾在你们内建造了一座房子（虽然现在你们在思想的灵里更新），通过房子里的旧石头和垃圾以及旧人的煽动，你们会看到这一点。当你们看到一个半死人的尸骨和坟墓，并发现一些温暖的生命和热量时，你们就知道这个人曾经有生命和力量；同样地，尽管你们不能说基督最初何时在你们中形成，但你们会发现骨头和一些温暖的血液，以及旧人中的某些充满色情欲望的生命，在基督坟墓中，并且他几乎完全被埋葬了，只有一只脚在墓里。 上帝已经安排了燕子的到来时间；一个季节，地上会有花，也会没有花；一个时刻，海水会涨潮；但我们并不知道确切的日期，也不知道确定的夏天，当风吹开灵魂的门和锁时，基督会降临。但那些既不知道自己是如何被吸引的，也无法提供任何证据证明自己被吸引的人，并不属于基督。使徒说，哥林多前书 2:12。我们所领受的，并不是世界的灵，而是出于上帝的灵，为要叫我们知道上帝白白赐给我们的事物。归信的人可以说，我曾经是这样的人，提摩太前书 1:13。[希腊文 all eleèthen] 但我蒙了怜悯；或者说，我被怜悯充满了。就像以西结书 16 章所说，[希伯来文 gnittech gneth dodim] 你的时候是爱的时候。 如同星座不是一个单独的星星，而是许多星星；所以，转化的灵魂观察到了一种汇聚、一束、一支自由的爱，都在一个群集中相遇并生长：就像在有乌龟的声音的土地上出生一样，那是自由的爱；听到这样一篇布道，那是自由的爱；那个人说了一句很好的话，那是自由的爱；当它没有被说出来时，我没有在睡觉，那是自由的爱；圣灵将那个话语驱入灵魂，就像是由会众的主人钉上的钉子，那是自由的怜悯：所以，在获得怜悯时，有上帝的光辉恩惠的相遇，这应该被注意到。

Asser. 2. There be two ordinary ways of God, in drawing sinners: one moral, by words; another physical and real, by strong hand. Which may be cleared thus: fancy, led with some gilding of apparent or seeming good, as hope of food doth allure and draw the bird to the grin; and sometime pleasure, as a glass, and the singing of the fowler: so is fish drawn to nibble at the angle and lines cast out, hoping to get food. Now this is like moral drawing in men; and all this is but objective, working on the fancy. But when the foot and wing of the bird is entangled with the net, and the fish hath swallowed down the bait, and an instrument of death under it, now the fowler draweth the bird, and the fisher the fish, a far other way, even by real violence. The physician makes the sick child thirsty, then allures him to drink physick, under the notion of drink to quench his thirst: this is moral drawing of the child by wiles. But when the child hath drunk, the drink works not by wiles, or morally, but naturally, without freedom, and whether the child will or no, it purgeth head and stomach.
阿瑟。2. 上帝引诱罪人有两种普通的方式：一种是道德上的，通过言辞；另一种是物理上的，通过强力。可以这样解释：幻想，被一些明显或表面上的好处所吸引，就像希望食物能吸引鸟儿去咬钩；有时候是快乐，就像一个玻璃杯和捕鸟人的歌声：鱼儿被吸引去咬钓饵和钓线，希望能得到食物。现在这就像是对人们进行道德引诱；而这一切只是客观的，作用于幻想。但是当鸟儿的脚和翅膀被网困住，鱼儿吞下饵料，而饵料下面是一个致命的工具，捕鸟人就会以完全不同的方式引诱鸟儿，渔夫也会以真正的暴力引诱鱼儿。医生让生病的孩子口渴，然后引诱他喝药，以解渴为借口：这是通过诡计对孩子进行道德引诱。但是当孩子喝了药，药物的作用不是通过诡计或道德方式，而是自然地，没有自由，无论孩子愿意与否，它都会清理头脑和胃。

That there is a moral working by the word, in the drawing of sinners to Christ, tho' most evident, yet must be proved against Antinomians and Enthusiasts, who (a) write, "That the whole letter of the scripture holds forth a covenant of works. And, (b) The due search and knowledge of the holy Scripture, is not a safe and sure way of searching and finding Christ. And, (c) There is a testimony of the Spirit, and voice unto the soul, meerly immediate, without any respect unto, or concurrence with the word. And, (d) Such a faith as is wrought by a practical syllogism, or the word of God, is but an human faith; because the conclusion followeth but from the strength of reasonings, or reason, not from the power of God, by which alone divine things are wrought;" Eph. 1:19, 20; Col. 2:20. And that because such a faith wrought by the word, the works (of sanctification in the regenerate) and light of a renewed conscience, are all done by things that are created blessings and gifts; and these cannot produce that which is only produced by an Almighty Power. For the word of itself, without the Spirit, (yet the word is more than works of sanctification) is but a dead letter; but that God works faith by the word, his own Spirit concurring, is clear.
尽管明显，但必须反对安提法和狂热主义者的观点，他们认为：（a）整本圣经都揭示了一个行为契约。（b）对圣经的正确研究和了解并不是寻找基督的安全可靠的方法。（c）灵的见证和对灵魂的直接呼唤，与圣经无关，也不需要与之相符。（d）通过实践的推理或上帝的话语产生的信仰只是人的信仰，因为结论只是基于推理或理性的力量，而不是仅仅依靠上帝的能力，只有上帝的能力才能产生神圣的事物。因为这样的信仰是由话语产生的，而在重生的人中的成圣的行为和更新的良心的光都是由被创造的祝福和恩赐完成的，而这些不能产生只能由全能力量产生的事物。 对于自身而言，没有圣灵的话语（然而，话语不仅仅是成圣的行为）只是一纸死文；但是，上帝通过话语运行信仰，并与自己的圣灵合作，这是明确的。

1. The prophets alledge this for their warrant, Thus saith the Lord. Ergo, You must believe it. And one more and greater than all the prophets, But I say; So Christ (God equal with the Father) speaketh.
1. 先知们以此作为他们的授权，如此说主。因此，你必须相信它。还有一个比所有先知更伟大的人，但我说；基督（与父神平等的上帝）这样说。

2. Rom. 10:17. Faith cometh by hearing, and hearing by the word of God. verse 14. How shall they believe in him of whom they have not heard? 'Tis true, the word, the works of God, are not the principal object of faith, nor objectum quod; faith rests only on God, and the Lord Jesus, John 14:1; 1 Thess. 1:8. Your faith toward God, 1 Pet. 1:21; Deut. 1:32; John 3:12; Gen. 15:6; Dan. 6:23; Rom. 4:3; Gal. 2:16; 2 Tim. 1:12. The word, promises, and prophets and apostles, are all creatures, and but media fidei, the means of saving faith; they are objectum quo, John 5:46; Psal. 106:12; Exod. 4:8; Psal. 78:7 of themselves they are dead letters, and dead things, and cannot without the Spirit produce faith: yea, all habits of grace, of faith, of love in us, are like the streams of a fountain, that would dry up of themselves, if the spring did not, with a sort of eternity, furnish them new supply; so would habits of grace, being but created things, wither in us, if they were not supplied from the fountain Christ. And all beings created, in comparison of the first Being, are nothing; and all nations to him are less than nothing, and vanity, Isa. 40:17 and so are the infused habits of grace nothing. If this were the meaning of Famulists and Antinomians, who say, that there is in us no inherent grace, but that grace is only in Christ, we should not contend with them. We teach no such thing, as that reasonings, syllogisms, or the scriptures, without the Spirit, can produce faith; yet it is vain arguing, to say, rain and dew, the summer-sun, good soil, cannot bring forth roses, flowers, vines, corns; because sure it is a work of omnipotency, that produceth all these; and so it is vain to say, that because faith is the work of the omnipotency of grace, therefore faith cometh not by hearing and reasoning from scripture: the contrary whereof is evident, in Christ's proving of the resurrection, by consequents from scripture, Mat. 22:31, 32; Luke 20:37, 38. Nor can any say, Christ may make discourses from scripture, and his reasonings, because he is the King of the church, are valid, and may produce faith; but we cannot do the like, nor are our reasonings, scriptures; for Christ rebuketh the Sadducees, Ye err, not knowing the scriptures, &c. because they believed not the consequences of scripture as scripture, and made not the like discourse, for the building of themselves in the faith.
罗马书 10:17。信仰是从听道来的，听道是从神的话语而来的。第 14 节。他们怎能信他们未曾听过的人呢？诚然，神的话语和作为并不是信仰的主要对象，也不是信仰的客体；信仰只依靠神和主耶稣，约翰福音 14:1；帖撒罗尼迦前书 1:8。你们对神的信心，彼得前书 1:21；申命记 1:32；约翰福音 3:12；创世记 15:6；但以理书 6:23；罗马书 4:3；加拉太书 2:16；提摩太后书 1:12。话语、应许、先知和使徒都是受造物，只是拯救信仰的媒介；它们是信仰的客体；约翰福音 5:46；诗篇 106:12；出埃及记 4:8；诗篇 78:7。它们本身是死字，是死物，没有圣灵就不能产生信仰。是的，我们内心的恩典、信仰和爱的习性都像泉水的溪流，如果泉源不以某种永恒的方式供应它们，它们就会干涸；同样，如果不从基督这个泉源得到供应，恩典的习性也会在我们内心枯萎。与第一位存在相比，所有被创造的存在都是虚无；对他来说，所有的国家都比虚无和虚幻还要小，以赛亚书 40:17，因此，蒙恩的习惯也是无关紧要的。如果这是 Famulists 和 Antinomians 的意思，他们说我们内在没有恩典，恩典只存在于基督里，那么我们不会与他们争论。我们并不教导这样的事情，即理性、推理或圣经在没有圣灵的情况下能产生信仰；然而，争论说雨水、露水、夏日阳光、肥沃的土壤不能生长玫瑰、花朵、葡萄、谷物是徒劳的，因为肯定是全能的工作才能产生这一切；同样，说因为信仰是全能的恩典的工作，所以信仰不是通过听和推理圣经而来的也是徒劳的：相反，这一点在基督通过圣经的推理来证明复活的时候是明显的，马太福音 22:31, 32；路加福音 20:37, 38。也没有人能说，基督可以从圣经中发表演讲，他的推理是有效的，可以产生信仰，因为他是教会的君王；但我们不能做同样的事情，我们的推理不是圣经；因为基督责备撒都该人说：“你们错了，不明白圣经”等等。 因为他们不相信圣经的后果，也没有进行类似的讨论，以建立自己的信仰。

3. The searching of the scriptures is life eternal, the only way to find Christ, John 5:39; Acts 10:43; Rom. 3:21; Isa. 8:20.
查经是永生的生命，是找到基督的唯一途径，约翰福音 5:39；使徒行传 10:43；罗马书 3:21；以赛亚书 8:20。

4. Gen. 9:27. God shall persuade Japhet (by the scriptures preached) and he shall dwell in the tents of Shem, Acts 16:14. God's opening the heart, and Lydia's hearing and attending to the word that Paul spoke, go together.
创世纪 9:27。上帝将劝说雅弗（通过传教的经文），他将住在闪的帐篷里，使徒行传 16:14。上帝打开了心灵，吕底亚听从并专心听保罗所说的话，两者相辅相成。

5. The way of enthusiasts, in rejecting both law and gospel, and all the written word of God is, because 'there is no light in them.' Some immediate sense of God, and working of the Holy Ghost, on the soul of the child of God, witnessing to me in particular, that I am the child of God, I deny not, and that my name expressly is not in scripture, is as true; but this testimony excludeth not the scripture, as if the searching thereof, were no safe way of finding Christ, as they blasphemously say, 1. Because this enthusiasm excludeth the only revealed rule, by which we try the spirits; and we are forbidden to presume above that which is written, 1 Cor. 4:16 and enthusiasts have acted murders, and much wickedness, under this notion of the inspiration of the Spirit. 2. Because if the matter of that which is revealed, be not according to the written word, now, after the scripture is signed by Christ's own hand, Rev. 22:18. I see not what we are to believe of these inspirations. What extraordinary impulsions, and prophetical instincts, have been in holy men, and such as God hath raised to reform his churches, can be no rule to us. 3. If there be any mark of scriptural sanctification, that doth not agree to scripture, the rule of righteousness, though found in a person not mentioned in scripture, it is a delusion. 4. It is all the reason in the world, that a sinner be drawn to Christ; for Christ is the most rational object that is, he being the wisdom of God: and man is led and taken with reason. Christ is a convincing thing, and invincibly bindeth reason; so the forlorn son, before he return to his father, argueth, Luke 15:17. My father hath bread, he giveth it to servants, and I am a starving son; therefore, I'll return to my father: and the wise merchant must discourse, Matth. 13:45, 46. Christ is a precious pearl, all that I have in the world are but common stones and clay to him; therefore I cast my account thus, to sell all, and to buy him. So, Matth. 9:21 the diseased woman hath heart-logic within herself, if a touch of the border of his garment may heal me, then I'll go to Christ: and the unjust steward cast syllogisms, thus, I cannot work, and a lodging in heaven I must have; and there is but one way to come by it, to make me a friend in heaven. Yea, a fool's paradise, a wedge of gold, is a strong reason, Prov. 7:21. The whore forced the young man with gilded words and the outside of reason. Faith is the deepest and soundest understanding, the gold, the flower of reason. Christ can make me a king, therefore I'll be drawn to him. Poor Adam out-witted himself, turned distracted, he studied an apple; so, while he studied all his posterity out of their wits, and now we are born [Gr. anontoie,] made fools, Tit. 3:3. What is the gospel? but a mass, a sea, a world of fair and precious truths, that says, come, born-idiots, to wisdom, and be made eternal kings: this is good reason. For the other way of drawing, we shall speak of it hereafter.
热衷者的方式，既拒绝律法和福音，也拒绝上帝的一切书面话语，是因为“其中没有光”。上帝对上帝的儿女的灵魂产生的直接感知和圣灵的工作，对我个人作证，我不否认我是上帝的儿女，也不否认我的名字在圣经中没有明确提到；但这个证据并不排除圣经，就像他们亵渎地说的那样，圣经的探索不是找到基督的安全方式。首先，这种狂热排除了唯一的启示规则，我们通过这个规则来审查灵魂；我们被禁止超越所写的，哥林多前书 4:16，而狂热者在圣灵的启示下犯下了谋杀和许多邪恶行为。其次，如果所启示的事物不符合书面话语，那么在基督亲自签署了圣经之后，启示的事物将无法被我们所相信，启示中的非凡冲动和先知本能对我们来说不能成为规则。第三， 如果有任何圣经的圣化的标记，与圣经不符，作为公义的准则，即使在圣经中没有提到的人身上发现，那就是一种幻觉。4. 世界上有充分的理由让罪人被吸引到基督那里；因为基督是最合理的对象，他是神的智慧：而人是被理性所引导和接受的。基督是一种令人信服的事物，无法抗拒理性的束缚；因此，那个失落的儿子在回到父亲那里之前，进行了推理，路加福音 15:17：“我父亲有饼，给仆人吃，我却在这里饿死。所以我要起身，到我父亲那里去。”而聪明的商人必须进行论述，马太福音 13:45, 46：“天国好像宝贝，是买卖人寻找好珍珠的，他找到一颗重价的珍珠，就去变卖他一切所有的，买了那颗珍珠。”所以，马太福音 9:21 中，那个患病的妇人在自己内心进行了逻辑推理，如果触摸他衣服的边，我就会痊愈，那么我就会去找基督；而不义的管家进行了推理，如下所示，我不能工作，我必须有一个在天堂的住处；而要得到它的唯一途径就是使我成为天堂的朋友。 是的，愚人的天堂，一块黄金的楔子，是一个强有力的理由，箴言 7:21。妓女用金光闪闪的言辞和外在的理由迫使年轻人。信仰是最深刻、最稳固的理解，是理性的黄金，是理智的花朵。基督能使我成为国王，因此我会被吸引到他身边。可怜的亚当自己被愚弄了，变得疯狂，他研究了一个苹果；所以，当他使他所有的后代都失去理智时，我们现在生来就是愚人，提多书 3:3。福音是什么？只不过是一堆、一片、一个世界的美好和宝贵的真理，它说，来吧，愚笨的人，来到智慧面前，成为永恒的国王：这是充分的理由。至于另一种吸引的方式，我们以后再谈。

Asser. 3. In words and oratory, there is no power to make the blind see, and the dead live. Will ye preach heaven and Christ seven times, and let angels preach above a dead man's grave, ye do just nothing: but Christ's word is more than a word, John 4:10. Jesus said, If thou knewest that gift of God, and who it is that saith unto thee, give me drink, thou wouldest have asked of him, and he would have given thee living water. Psal. 119:33. Teach me, O Lord, the way of thy statutes, and I shall keep it unto the end. Psal. 9:10. Those that know thy name, will put their trust in thee. Christ said but, follow me, to Matthew. And I said unto thee, when thou wast in thy blood, live. Ezek. 16:6. One word live, is with child of omnipotency; majesty, and heaven, and glory lie in the womb of one word; when Christ speaks as Christ, he speaks pounds and talents-weights, Luke 24:32. The disciples going to Emmaus say one to another, Did not our hearts burn within us, while he talked with us by the way, and while he opened to us the scripture? There be coals of fire, and fire-brands in Christ's words. Christ is quick of understanding, to know what word is the fittest key, to shoot the iron bar that keeps the heart closed; he opens seals on the heart with authority: violence may break up sealed letters, but it may be unjustly done; but authority can open kings' seals justly. Christ not only teacheth how to love, or modum rei, but he teacheth love itself, he draweth a lump of love out of his own heart, and casts it in the sinner's heart. The Spirit persuadeth God, Gal. 1:10 then he must persuade Christ, and persuade heaven; this is more than to speak persuasive words of God and Christ; it is to cast Christ in at the ear, and in the bottom of the heart, with words. Men open things, that they may be plain to the understanding: Christ opens the faculty itself to understand. The sun gives light, but cannot create eyes to see; Christ can heal the broken optic-nerves: he creates both the sun, and ties a knot upon the broken eye-strings, that the blind man sees bravely.
阿瑟。3. 在言辞和演讲中，没有力量使盲人看见，使死人复活。你们若传讲天堂和基督七次，让天使在一个死人的坟墓上传讲，你们什么也没有做到：但基督的话比一句话更重要，约翰福音 4:10。耶稣说：“你若知道神的恩赐，又知道对你说‘给我水喝’的是谁，你必早求他，他也必早给你活水。”诗篇 119:33。耶和华啊，求你将你的律例指教我，我必遵守到底。诗篇 9:10。认识你名的人必倚靠你。基督对马太说：“跟从我。”我对你说，你在血中活着。以西结书 16:6。一个活着的字，怀有全能、威严、天堂和荣耀；当基督以基督的身份说话时，他说的是重量级的言辞，路加福音 24:32。两个门徒去以马忤斯的路上彼此说：“他与我们说话、给我们讲解圣经的时候，我们的心岂不是火热的吗？”基督的话中有火炭和火把。 基督是聪明的，知道哪个词是最合适的钥匙，可以打开关闭心灵的铁栏杆；他以权威打开心灵上的封印：暴力可以打开封闭的信件，但可能是不公正的；但权威可以公正地打开国王的封印。基督不仅教导如何爱，或者说 modum rei，而且他教导爱本身，他从自己的心中抽出一块爱的肉块，投入罪人的心中。圣灵说服上帝，加拉太书 1:10 然后他必须说服基督，说服天堂；这不仅仅是说上帝和基督的劝说性言辞；它是用言辞将基督投入耳朵和心底。人们打开事物，以便让理解变得清晰：基督打开了理解的能力本身。太阳提供光线，但不能创造眼睛来看见；基督可以治愈破碎的视神经：他创造了太阳，并在破碎的眼带上打了个结，使盲人能够勇敢地看见。

Asser. 4. One general is unseparable from Christ's drawing, that for the manner of drawing he doth it out of mere free-love. The principle of drawing on Christ's part, is great love. Eph. 2:4. God rich in mercy, for his great love, [Gr. dìa tèn pollèn agapèn.] wherewith he loved us, even when we were dead in sin, quickened us in Christ. Tit. 3:4. But when the bounty and man-love, or rather the man-kindness of God our Saviour appeared, he saved us. Thanks to the birth of love, and of felt love. Col. 1:12, 13. Giving thanks to the Father [Gr. hos errusato hemàs] who hath delivered, who hath snatched us with haste and violence, from the power of darkness, and hath translated us to the kingdom of the Son of his love. 2. This love hath, in regard of its fervour, much haste, and loseth no time, but comes and draws, and pulls the sinner out of hell, before he be past recovery, and cold dead; as a father seeing his child fall into the water, and wrestling with the proud floods, he runs, ere he be dead out of hand, to pull him out. Luke 15:10. The father ran, and fell on his neck, and kissed him. The father's running saith, that the love of Christ hath need of haste to prevent a sinner, and that he is eager and hot in his love; when Christ runs to save, he would gladly save; he draws with good-will, when he runs and sweats to come in the nick of due time to save: so Cant. 2:8 when he cometh to save his church, or comfort her in her faintings, love's pace is swift, like the running of a roe, or a young hart. Behold, he cometh leaping upon the mountains, skipping on the hills. And it is an expression of the extreme desire that Christ hath of an union with us, and how fain he would have the company of sinners: so we difference between inviting or calling: yea, or leading and drawing: in calling and leading, Christ leaveth more to our will, whether we will come or refuse; but in drawing, there is more of violence, less of will.
阿瑟书第 4 章。一个将军与基督的吸引是不可分割的，因为他以纯粹的自由之爱来吸引。基督吸引的原则是伟大的爱。以弗所书 2:4。神因他丰富的怜悯，因他伟大的爱（希腊文为“dìa tèn pollèn agapèn”），他爱我们，即使我们在罪中已经死了，他使我们在基督里复活。提多书 3:4。但当我们的救主神的恩惠和人类之爱，或者更确切地说，神的人类仁慈显现时，他拯救了我们。感谢爱的诞生和被感受到的爱。歌罗西书 1:12, 13。感谢父亲（希腊文为“hos errusato hemàs”），他救了我们，他急速而有力地从黑暗的权势中抢救了我们，并将我们迁移到他爱子的国度。2. 这种爱在热情方面非常急迫，不浪费时间，而是来吸引、拉拽罪人，使他在无法挽回之前，还未完全死亡之前，从地狱中拯救出来；就像一个父亲看到他的孩子掉进水中，与汹涌的洪水搏斗，他在孩子还没有完全死亡之前，就跑去把他拉出来。路加福音 15:10。父亲跑过去，扑到他的脖子上，亲吻他。 父亲的奔跑表明，基督的爱需要迅速行动来拯救罪人，他的爱是热切而炽热的；当基督奔跑来拯救时，他愿意拯救；他怀着善意拉拽着我们，当他奔跑和流汗时，正好及时拯救：所以《雅歌》2:8 说，当他来拯救他的教会，或在她的软弱中安慰她时，爱的步伐是迅速的，像羚羊或小鹿奔跑一样。看哪，他跳跃在山上，蹦跳在山岭上。这表达了基督与我们结合的极度渴望，以及他多么渴望与罪人为伴：所以我们区分邀请或呼召之间的区别：是的，或者引导和拉拽之间的区别：在呼召和引导中，基督更多地留给我们的意愿，无论我们是否愿意前来或拒绝；但在拉拽中，有更多的强迫，较少的意愿。

3. In drawing, there is love-sickness, and lovely pain in Christ's ravishings, 1. When Christ cannot obtain and win the consent and good liking of the sinner to his love, he ravisheth, and with strong hand draws the sinner to himself; when invitations do not the business, and he knocks, and we will not open, then a more powerful work must follow, Cant. 5:4. My Beloved put in his hand by the hole of the door, and my bowels were moved for him. Christ drives such as will not be led. 2. And these who will not be invited, he must draw them, rather than want them: he draws with compassion, as being overcome with love; for his bowels are moved for Ephraim. Jer. 31 he draws while his arms bleed. 3. And does not only knock, but he stands and knocks, Rev. 3:20. His standing, notes his importunity of mercy, how gladly he would be in; and he useth this as an argument to move his spouse, out of humanity, to pity him, and give him one night's lodging in the soul, Cant. 5:2. Open to me, my sister my love, my dove, my undefiled. Why; I stand long. I wait on in patience, forcing my love on you; For my head is filled with dew, and my locks with the drops of the night. Every word is love, Open, open, my sister, I am a brother, not a stranger; open, my love, for I have interest in thee; every word is a talent-weight of free-grace.
在绘画中，有爱的病，基督的狂喜中有可爱的痛苦。当基督无法获得罪人对他的爱的同意和喜爱时，他会强行将罪人拉向自己；当邀请无法达到目的，他敲门，而我们不愿意开门时，必须进行更有力的工作。基督驱赶那些不愿被引导的人。而那些不愿被邀请的人，他必须拉拢他们，而不是放弃他们：他以怜悯之心拉拢他们，因为他被爱所征服；因为他对以法莲动了怜悯之心。耶利米书 31 章，他在他的手臂流血的时候拉拢他们。他不仅敲门，而且站在门前敲门。他站着表示他对怜悯的迫切，他多么愿意进来；他以此作为一个论据，以人性的方式感动他的配偶，让她怜悯他，在灵魂中给他一个夜晚的住所。雅歌 5:2，给我开门，我的姐妹，我的爱人，我的鸽子，我的无瑕疵者。为什么呢？我站了很久。我耐心地等待，强迫我的爱降临于你；因为我的头发被露水打湿，我的发丝被夜晚的露珠滴湿。 每个字都是爱，打开，打开，我的姐妹，我是你的兄弟，不是陌生人；打开吧，我的爱，因为我对你有兴趣；每个字都是自由恩典的天赋重量。

4. Not only is drawing an expression of his love of union with sinners; for he bears the sinner, he translates the sinner [Gr. metestese,] he gives the sinner a lift to set him out of one country into another, into a far choicer land, out of a land of death, into the kingdom of his dear Son, Col. 1:13. And the little lambs that have no legs of their own, Christ shall be legs to them. Isa. 40:12. He shall gather the little lambs (and so the Hebrew) with his arm, and carry them in his bosom. I wish no higher happiness out of heaven, than to be carried in the circle of Christ's arms, and to lie with the lambs in his bosom, and be warmed with the heart love that comes out of his breast. [Hebr. nasha] is to carry on the shoulders: and Aaron is said in the same word, Exod. 28 to carry the names of the children of Israel on his breast, as a man is said to carry his child in his arms. Deut. 1:31. And Christ, Luke 15:5 finding the lost sheep, layeth it on his shoulders, rejoicing. Legs I have none (saith the sinner) and so cannot go to the new kingdom. What then? (saith Christ) I have legs and arms both for you, to serve you: I'll bear you if you can neither lead nor drive. A sinner is as heavy as a mountain of iron, and cannot be drawn nor borne; but they be heavy lumps of hell that Christ cannot bear to heaven: Christ's love hath mighty arms, and great and strong bones; Christ now above five thousand years hath been carrying tired lambs up to heaven, in ones and twos, and is not yet wearied of bringing up his many children to glory, and will not rest till there be not one lamb of all the flock out of that great and capacious fold, and drawn they must be, whom Christ's love draweth. Christ's love is not so loose in gripping, as to miss any he intends to put in his bosom.
不仅仅是绘画是他对与罪人的团结之爱的表达；因为他承担了罪人，他将罪人转化（希腊文 metestese），他给罪人提供了帮助，将他从一个国家带到另一个国家，进入一个更美好的土地，从死亡之地进入他亲爱儿子的国度，歌罗西书 1:13。对于那些没有自己腿的小羊羔，基督将成为他们的腿。以赛亚书 40:12。他将用膀臂聚集小羊羔（希伯来文也是如此），抱在怀中。我在天堂之外，不希望有比被抱在基督怀中，与小羊羔一起躺着，被他胸中涌出的爱心温暖的更高的幸福了。[希伯来文 nasha]是指肩上承载：亚伦也被说成用同样的词，在出埃及记 28 章用胸前承载以色列子民的名字，就像一个人用手臂抱着孩子一样。申命记 1:31。而耶稣在路加福音 15:5 中找到那只迷失的羊，将它放在肩上，欢欣鼓舞。我没有腿（罪人说），所以不能去新的国度。那又怎样呢？（基督说）我有腿和手臂都是为了你，为了服侍你：如果你既不能引导也不能驱使，我会承担你。 一个罪人就像一座铁山一样沉重，无法被拖动或承受；但他们是地狱的沉重块状物，基督无法将他们带到天堂：基督的爱有着强大的臂膀和坚固的骨骼；基督已经将疲惫的羔羊带到天堂五千多年了，一两只一只地带上去，他还没有厌倦将他众多的孩子带到荣耀中，直到那个宽敞的羊圈中没有一只羔羊剩下，被基督的爱所吸引的人必须被带上去。基督的爱不会松散地抓住，不会错过他打算放在怀中的任何人。

5. The particular way of love's drawing is lovely and sweetly, and with strong allurements.
爱的吸引方式非常可爱、甜蜜，具有强大的诱惑力。

1. Redemption is a sweet word to a captive, but redemption by law is not so sweet as redemption by love: for redemption is nothing comparable to redemption dipt and watered with free-love. I ought no more to be redeemed than damned devils: Christ is not my debtor, he owes me nothing, but eternal vengeance; evertheless, he, out of only strong love, redeemed me. O this is two redemptions!
救赎对于被囚禁者来说是一个甜蜜的词，但法律的救赎并不像爱的救赎那样甜蜜：因为救赎与自由之爱相比，毫不可比。我不应该被救赎，就像该被诅咒的魔鬼一样：基督不是我的债务人，他对我没有欠下任何东西，只有永恒的复仇；然而，他出于强烈的爱，救赎了我。哦，这是两种救赎！

2. Drawing by free and strong love is an easy work, and so is it easy to be drawn; because all works of love are easy, as the act of marrying is no great pain, the solemnities and ceremonies of marriage are more toilsome than marriage itself. All the right marriages in the world are made by love; and there is no more but, I consent, I say Amen, to have Christ for my husband: and he saith, Hos. 3:3 captive woman, bought for fifteen pieces of silver, and for an homer of barley and an half, thou shalt be for me, and not for another, and I will also be for thee; and there is an end. Christ's chariot runs on wheels of love, and the pace is soft and sweet.
凭借自由而强大的爱进行绘画是一项容易的工作，同样容易被绘制；因为所有的爱的作品都是容易的，就像结婚的行为并不痛苦一样，婚姻的庄重和仪式比婚姻本身更辛苦。世界上所有正确的婚姻都是由爱情构成的；我只需要同意，我说阿门，愿意把基督作为我的丈夫：他说，何西阿书 3:3，被用十五块银子和一半大麦买来的被俘虏的女人，你将属于我，不属于别人，我也将属于你；就这样结束了。基督的战车以爱的轮子奔驰，速度轻柔而甜蜜。

3. The way of love's working through delight, is sweet to the drawn soul; when Christ hands the heart, and the love of Christ's soft fingers grasps about the soul, how alluring and captivating is Christ? when he comes in to the heart, his fingers drop pure myrrh. What honey, or what heaven-drops are these? Christ's honey-comb was gathered and made out of that flower, that incomparable rose, never planted with hands, out of Christ himself, from the bottom of eternity, from the head and root of infinite ages, which have neither head nor bottom; and out of Christ freely loving, freely chusing the creature to himself, Cant. 1:2. Because of the savour of thy good ointments, thy name is as ointment poured forth; therefore do the virgins love thee. Cant. 5:11. Christ's head is of most fine god What think ye of the golden choice eminencies the are in Christ? of a clothing of uncreated glory the goes about Christ? Cant. 2:3. I sat down under his shadow with great delight, and his fruit was sweet my taste. Christ's love casteth so sweet a smell, the his love leads not, but draws; yet love's cords a softer than oil. The honey of Christ's love was gathered out of the flowers that grow in that highest mountain of roses, a larger field of flowers than ten millions of earths, and out of the fair blossoms, and sweet heavenly sap of the tree of life; the glory Lebanon, and excellency of Sharon, is nothing to this Bring all your senses, see, hear, feel, taste, and smell what transcendent sweetness of heaven is in this love a sea of love is nothing, it hath a bottom; a heaven love is nothing, it hath a brim; but infinite love hath no bounds.
3. 爱通过喜悦的方式运作，对于渴望的灵魂来说是甜蜜的；当基督伸出手来，基督的柔软手指抓住灵魂时，基督是多么诱人和迷人啊？当他进入心灵时，他的手指滴下纯净的没药。这是什么蜜糖，或者是什么天堂的露水？基督的蜜蜂巢是由那朵无与伦比的玫瑰采集和制成的，从永恒的深处，从无限岁月的头和根部，这些岁月既没有头也没有底，从基督自己那里，自由地爱着，自由地选择着他的创造物，雅歌 1:2：“因为你的膏油馨香，所以众童女都爱你。”雅歌 5:11：“他的头如至精的金子。”你们认为基督中有哪些金色的卓越之处？有哪些无形荣耀的衣服环绕着基督？雅歌 2:3：“我坐在他的荫下，尝他果子的滋味甘甜。”基督的爱散发着如此甜美的香气，他的爱不是引导，而是吸引；然而爱的绳索比油更柔软。 基督之爱的蜜汁是从那座最高的玫瑰山上生长的花朵中采集而来的，那是一个比一千万个地球还要大的花海，它来自于美丽的花朵和生命之树上甜美的天然汁液；黎巴嫩的荣耀和沙仑的美丽都无法与之相比。带上你的所有感官，看、听、感受、品味和嗅闻这天堂般的甜蜜，这是一片无边无际的爱之海，它有底部；一片无边无际的爱之天堂，它有边缘；但无限的爱是没有界限的。

4. Love draws strongly and irresistibly: Christ never woo'd a soul with his free love, but he wins the love and heart. Death and the grave and hell are conquering things for strength, and have subdued huge multitudes since the creation; but the love of Christ stronger and more constraining, Cant. 8:6, 7, The coals of love burn more strongly than any other fire. The flames and coals of God are mighty hot: they burnt up hell and death to ashes: how much more will the take a sinner? Christ cast out coals of love with that word, Matthew, follow me: and there is no resisting, be arose and followed him. Christ's love draws till he bleed, and he loves till he die of love. His love must prevail, for omnipotency was in it. Had there been ten thousand worlds more of sinners, Christ hath love for them all. And had the elect world had ten thousand millions more of rebellions than they have, all these sins should have been infinitely below the conquering power of Christ's love. Never sinner went to hell victor, to say, Love could not pardon me; I was in sin above Christ's omnipotency of love. Never sinner went to heaven, but Christ's love had the better of him. Great heaven is but an houseful of millions of vanquished captives, that Christ's love followed, and overtook, and subdued. O love's prisoners, praise, praise the Prince of love. Sense of this love so swells and so ascends, that the spouse, Cant. 5:10 is not master of words: every word is like a mountain, if you come to his person, nature, offices; none speak like Christ, none breathe like him; myrrh, aloes, and cinnamon, all the perfumes, all the trees of frankincense, all the powders of the merchants, that Assyria, or Egypt, or what countries else ever had, are but short and poor shadows to him: these are but hungry generals. 2. For beauty he hath no match amongst men; because he is fairer than all the sons of men. Christ hath a most goodly face. But of this hereafter. 3. For the sweetness and excellency of nature, he's God equal with the Father: when ye say God, ye say all things. God is a taking and a drawing excellency: the image of the invisible God; he that is, be that was, and he which is to come, the Alpha and Omega, the beginning and the end, the first and the last, of time, of creation, of what possible excellency we can conceive; for our conception can reach no higher than time, and created things. 4. For greatness of majesty. 5. For lowliness of tender love. 6. For freeness of grace. 7. For glory diffused through all his attributes. 8. For sovereignty and absoluteness of power, &c. who is like to our Lord Jesus? 9. For sweetness and loveliness of relations, the only begotten Son of God, no relation like this: 'the creator of the ends of the earth, the Saviour, the good Shepherd, the Redeemer, the great Bishop of our souls, the Angel of the covenant, the Head of the body the church, and of principalities and powers, the King of ages, the Prince of peace, of the kings of the earth;' the living ark of heaven, the song of angels and glorified saints, but they cannot out-sing him; the joy and glory of that land, the flower and crown of the Father's delights, the sweet rose of that garden of solace and joy. Compare other things with Christ, and they bear no weight: cast into the balance with him angels, and he is wisdom, they but wise men; they are liars, and lighter than vanity, and Christ is the Amen, the faithful Witness, the express image of the Father's substantial glory: cast into the scales kings, all kings and all their glory, he is the King of all these kings: cast in millions of talents-weight of glory and gain, they are but bits of paper, and chaff; weight they have none to him: cast in two worlds, that is nothing; add to the weight millions of heavens of heavens, the balance cannot down, the scales are unequal; Christ is a huge over-weight.
4. 爱强烈而不可抗拒：基督从未用他的自由之爱来追求一个灵魂，但他赢得了爱和心。死亡、坟墓和地狱是强大的征服者，自创世以来征服了无数人；但基督的爱更强大、更具约束力，雅歌 8:6, 7，爱的炭火燃烧得比任何其他火焰更强烈。上帝的火焰和炭火非常炽热：它们将地狱和死亡烧成了灰烬：那么它将如何对待一个罪人呢？基督用那句话“跟从我”投掷出爱的炭火，没有人能抵挡，他起身跟随了他。基督的爱引人至深，直到他流血，他爱到死。他的爱必定会战胜，因为其中有全能。即使还有一万个世界的罪人，基督也有爱给他们。即使选民世界有一万亿次的叛逆，所有这些罪都将无限低于基督爱的征服力。从未有罪人胜利地走向地狱，说：“爱不能宽恕我；我在罪上超过了基督爱的全能。”从未有罪人走向天堂，而基督的爱却胜过了他。 伟大的天堂只是一个充满了数百万被征服的俘虏的地方，基督的爱追随着他们，追上了他们，并征服了他们。哦，爱的囚徒们，赞美爱的王子。对这种爱的感知如此膨胀，如此上升，以至于新娘（雅歌 5:10）无法掌控言辞：每个词都像一座山，如果你来到他的人、本质和职责，没有人像基督那样说话，没有人像他那样呼吸；没草木能与他相比，没香料能与他相比，无论是没草木、没乳香树，还是商人的香粉，无论是亚述、埃及，还是其他国家曾经拥有的，都只是他的影子：这些只是饥饿的将军。2.在美丽方面，他在人类中无与伦比；因为他比所有人的儿子都更美丽。基督有一张最美丽的脸。但这些以后再说。3.在甜美和卓越的本质方面，他与父神一样：当你说神时，你说的是一切事物。 上帝是一个拥有卓越的权能和吸引力的存在：他是无形上帝的形象；他是现在的、过去的和未来的存在，阿尔法和欧米茄，起始和终结，时间的开始和结束，创造的第一和最后，我们所能想象的任何卓越之处；因为我们的理解力无法超越时间和被创造的事物。至于威严的伟大，温柔的爱，恩典的自由，荣耀在他所有属性中的散发，主耶稣有谁能比得上他？至于关系的甜蜜和可爱，他是独生子，没有任何关系能与此相比：“地极的创造者，救主，善牧，救赎主，我们灵魂的大主教，约定的天使，教会的头，掌管诸侯和掌权者，万世之王，和平之君，地上的君王；天堂的活方舟，天使和得荣耀的圣徒的歌声，但他们无法超越他的歌声；那片土地的喜乐和荣耀，父亲喜悦的花朵和冠冕，那片慰藉和喜乐的花园中的甜蜜玫瑰。 将其他事物与基督相比，它们毫无分量：将天使与他放入天平，他是智慧，而他们只是智者；他们是谎言，比虚无还轻，而基督是真实的见证人，父荣耀的真像；将列王和他们所有的荣耀放入天平，他是这一切列王之王；将数以百万的荣耀和利益放入，它们只是纸片和糠秕，相对他毫无分量；将两个世界放入，那也无关紧要；再加上百万个天堂，天平根本无法称量，双臂不等；基督是巨大的过重。

To all these drawing powers in Christ, in the general, because Christ is the Master and King of the land, where his own created kings dwell; we may add a strong drawing argument, from the condition of the glorified in heaven; because Christ useth this as a strong argument to those that come to him, John 6:37; Isa. 55:3; John. 5:40; Mat. 11:26; Rev. 21:6 and 22:17 we may use it after him. The earth is but a potter's house, that is full of earthen pots and venice-glasses, and withal taken by a conqueror, who can make no other use of these vessels, but break them all to sherds; it cannot be a drawing and alluring thing. Death hath conquered the earth, and these many hundred ages hath been breaking of the clay-pots, both men and other corruptible things, into broken chips and pieces of dust. But Christ draweth, by offering a more enduring city: that Christ can give, and promiseth heaven to his followers, is a strong argument, and draws powerfully. 1. Heaven is not one single palace, but 'tis a city; a metropolis, a mother-city, the first city of God's creation, for dignity and glory, Rev. 21. chap. 22. But a city is too little; therefore 'tis more, 'tis a kingdom, Luke 12:32 and 22:23. Yea, but a kingdom may be too little; therefore 'tis a world, Luke 20:35. It is a world, and for eminency, a world to come; Heb. 6:5 the world of ages. 2. The lowest stones of it are not earth, as our cities here, but twelve manner of precious stones are the foundation of it. 3. In what city in the earth do men walk upon gold? or dwell within walls of gold? But under the feet of the inhabitants there is gold, all the streets and fields of that kingdom and world are, Rev. 21:21. Pure gold, as it were transparent glass. 4. Then all the inhabitants are kings, Rev. 22:5. And they shall reign for ever and ever. Whole heaven entirely and fully enjoyed by one glorified saint, as if there were not one but this one person alone; all and every one hath the whole kingdom at his will, and is filled with God, as if there were no followers there to share with him. 5. O so broad and large as that land is, being the heaven of heavens! As the greater circle must contain the less, so all the dwellings here are but caves under the earth, and holes of poor clay, in the bosom of this. But there are many dwelling places, Job. 14 and there lodges so many thousand kings. O what fair fields, mountains of roses and spices! gardens, of length and breadth, above millions of miles, are nothing; and among these, trees of paradise; every bird in every bush sings, Worthy is the Lamb; every bottle is filled with the new wine of heaven: O the wines, the lilies, the roses, the precious trees that grow in Immanuel's land! and they sweat out balm of praises in those mountains. 6. If men knew what a drawing and alluring thing is the tree of life, that is in the midst of the street of the new land, the tree that beareth at once twelve manner of fruits, and yieldeth her fruit every month; an hundred harvests in one year are nothing here; and all are but shadows, there is nothing so low as gold, as twelve manner of precious stones; nothing so base in this high and glorious kingdom as gardens, trees, and the like: comparisons are created shadows, that come not up to express the glory of the thing. And for Christ himself, signified under this expression, he is the most, yea the only drawing glory in heaven and earth; 1. He is the high King of all the made and crowned kings in the land. 2. The only heaven and sum, yea, the all of all; the shadowed expressions of the kingdom, whatever is spoken of that glory comes home to this, to magnify Christ, to make him as God, equal with the Father and the Spirit, all one, and all the only heaven of all heaven, and all in all, to the saints. Then created delights there, as divided from him, must be nothing in nothing, as he is All in All. 3. Nothing can take the eyes and hearts of the glorified, being now made so capacious and wide vessels to contain glory, as he can do. What can terminate, bound, and fill a glorified soul, but Christ enjoyed? Abraham, Moses, Elias, the prophets, the apostles, all the glorified martyrs and witnesses of Jesus Christ, especially now, being clothed with majesty and glory with Christ, must be more lovely objects than when they were on earth; and if Christ were not there, would appear more than they do: but the saints have neither leisure nor heart to feed themselves with beholding of creatures; but sure, all the eyes in heaven, which are a fair and numerous company, are upon the only, only Jesus Christ. The Father hath no leisure to look over his shoulder to the Son, nor the husband to the wife, in that city: Christ takes all eyes off created things there; it is enough for angels and men to study Christ for all eternity: it shall be their only labour to read Christ, to smell Christ, to hear and see and taste Christ: all the eyes of that numerous host of angels and men shall be on him; and he is worthy and above the admiration, the thoughts and apprehensions of all that heavenly army. 4. Then Christ shall appear a far other Christ in heaven, than we do apprehend him now on earth; not that he is not the same, but because neither we have eyes to see him in the kingdom of grace as he is, (narrow vessels cannot receive Christ, diffused in glory, as he now is) nor doth Christ make out himself in that latitude and greatness to us now, as he is to be seen and enjoyed in the heavens. 1 John 3:2. We shall then see him as he is. What, do we not now see him as he is? No, we see him as he is in report, and shadowed out to us in the gospel; the gospel is the portraiture of the King, which he sent to another land to be seen by his bride, but the bride never seeth him as he is, in his best sabbath-robe-royal of immediate glory, till she be married unto him: so kings and queens on earth woo one another. And, 5. In heaven, Christ is (to speak so) in the element, prime fountain, and seat of God, as God, where he sheweth himself to be immediately seen and enjoyed; and it is as it were by the second hand, by messengers, words, mediation, that we enjoy Christ here; he sendeth to us, rather than cometh in person. An immediate touch of the apples of the tree of life, while they yet grow on the tree of life, is more than derived and borrowed communion. To see Christ himself, the red and the white in his own face, to hear himself speak, to see him as he is, and in his robes of majesty now at the right-hand of God, is in thousand thousand degrees, more than all the pictured (if I may so speak) and shadowed fruition we have here. The gospel is but the bridegroom's mirror and looking-glass, and our created prospect: but O his own immediate perfume, his myrrh, the ointments, and the smell that glory casteth in heaven, who can express? 6. We never see all the inside of Christ, and the mysteries of that glorious ark opened, till the light of glory discover him: thousands of excellencies of Christ shall then be revealed, that we see not now. 7. O what delights he casteth forth from himself! The river of life is more than a sea of milk, wine and honey. To suck the breasts of the consolations of Christ, and eat of the clusters that grow on that noble vine Jesus Christ, and take them off the tree with your own hand, is a desireable and excellent thing. The more excellent the soil is, the wines, the apples, the pomegranates, the roses, the lilies, must be the more delicious; and nearer the sun, the better; the more of summer, the more of day, the more excellent the fruits of the land are: believe it, the wines of that paradise grow in a brave land. O but Christ is a blessed soil! Roses and lilies, apples of love that are eternally summer-green are sweet, that grow out of him: the honey of that land, the honey of heaven, is more than honey; the honey of love, pure and unmixt, must be incomparable. 8. The Mediator's hand wipes the foul face, and the tears off all the weeping strangers that come thither; he layeth the head of a friend under his chin, between his breasts, John 14:3; Rev. 21:4. Death is cried down; pain, sickness, crying, sadness, sorrow, are all acted and voted out of the house, and out from all the inhabitants of the land, for ever and ever. 9. It must be a delightsome city, that hath ever summer without winter; ever day, without night; ever day-light without sun or moon, or candlelight; because the Lord God giveth them light, Rev. 22:5. No danger of sun-burning, or summer-scorching, or winter-blasting: all morning, without twilight; all noon-day, without one cloud for eternity, is joyful; light, and day, and summer, flowing immediately from the Lamb, is admirable. 10. (1.) joy, (2.) full joy, (3.) fulness of joy, (4.) pleasures, (5.) pleasures that last for evermore, (6.) and that at God's right-hand; yea, (7.) in his face, is above our thoughts, Psal. 16:10, 11. 11. O the music of the sanctuary, the sinless and well-tuned psalms, the songs of the high temple, without a temple or ordinances as we have here, and these exalting him that sits on the throne for evermore! All which, with many other considerations, are strong drawing invitations to come to Christ.
对于基督中的所有这些吸引力，总的来说，因为基督是这片土地的主人和国王，他自己创造的国王居住在这里；我们可以从天堂中得荣耀的条件中增加一个强有力的吸引力的论据；因为基督用这个作为一个强有力的论据来对那些来到他这里的人说，约翰福音 6:37；以赛亚书 55:3；约翰福音 5:40；马太福音 11:26；启示录 21:6 和 22:17 我们可以在他之后使用它。地球只是一个陶工的房子，里面装满了陶罐和镜子，而且还被一个征服者占领，他不能对这些器皿做出其他用途，只能把它们都打碎成碎片；这不可能是一个吸引人的事情。死亡征服了地球，这许多个世纪以来一直在打破陶罐，无论是人还是其他可腐蚀的东西，都变成了碎片和尘土。但基督通过提供一个更持久的城市来吸引人：基督能够给予并向他的追随者承诺天堂，这是一个强有力的论据，能够产生强大的吸引力。1.天堂不是一个单一的宫殿，而是一个城市；一个大都市，一个母城，是上帝创造的第一个城市，因为它的尊贵和荣耀，启示录 21 章 22 章。但一个城市太小了；因此，它更多，它是一个王国，路加福音 12:32 和 22:23。 是的，但一个王国可能太小了；因此它是一个世界，路加福音 20:35。它是一个世界，而且是一个未来的世界；希伯来书 6:5 所说的世界。2. 它的最底层不是像我们这里的城市一样是土地，而是有十二种宝石作为基石。3. 在地球上的哪个城市里人们可以走在金子上？或者住在金子的墙内？但在居民的脚下，那个王国和世界的所有街道和田野都是金子，启示录 21:21。纯金，仿佛透明的玻璃。4. 那么所有的居民都是国王，启示录 22:5。他们将永远统治。整个天堂完全被一个得荣耀的圣徒享受，就好像除了这个人之外没有其他人；每个人都拥有整个王国的意愿，并且充满了上帝，就好像那里没有其他人与他分享。5. 天堂是多么广阔和宽大啊！正如更大的圆圈必须包含较小的圆圈一样，这里的所有住所只是地下的洞穴和贫瘠的泥土洞穴，在这个世界的怀抱中。但有许多住所，约伯记 14 章中有许多国王居住。 哦，多美丽的田野，玫瑰和香料的山脉！无数万里长宽的花园，在其中，有着天堂的树木；每只鸟儿在每个灌木丛中歌唱：“羔羊是配得的”；每个瓶子都装满了天堂的新酒：哦，那些葡萄酒、百合花、玫瑰花、在以马内利之地生长的珍贵树木！它们在那些山脉中流出赞美的香脂。6. 如果人们知道生命树是多么吸引人的东西，它位于新地的街道中央，一次结出十二种果实，每个月都结果；一年中有一百个收获在这里算不了什么；而所有这些都只是影子，没有什么比黄金、十二种宝石更低贱；在这个崇高而辉煌的王国中，没有什么比花园、树木等更低贱的了：比较只是创造的影子，无法表达事物的荣耀。至于基督自己，他在这个表达下所代表的，他是天地间最有吸引力的荣耀，也是唯一的荣耀；1. 他是这个国度中所有被造和加冕的君王的至高君王。2. 唯一的天堂和总和，是一切的一切；王国的阴影表达，无论对那荣耀的言论如何，都回归到这里，来赞美基督，使他如同神一样，与父和圣灵平等，全然一体，是一切天堂的唯一，是圣徒的一切。那么，与他分离的创造的喜悦必须是虚无中的虚无，因为他是一切中的一切。3. 什么能够像他一样吸引、占据已经被扩大和加宽的荣耀之灵的眼睛和心灵？除了享受基督之外，还能有什么能够限制、界定和填满一个荣耀之灵？亚伯拉罕、摩西、以利亚、先知、使徒、所有荣耀的殉道者和耶稣基督的见证人，尤其是现在，与基督一同被赐予威严和荣耀，比他们在地上时更可爱；如果基督不在那里，他们将显得更加超凡：但圣徒既没有闲暇也没有心思来以观看受造物为乐；但可以肯定的是，天堂中所有的眼睛，它们是一个美丽而众多的群体，都只注视唯一、唯一的耶稣基督。 父亲没有时间回头看儿子，丈夫也没有时间回头看妻子，在那座城市里：基督将所有的目光都从创造物身上移开；天使和人类永远只需要研究基督：他们唯一的劳动就是阅读基督，闻基督的气味，听见、看见和品尝基督：那众多的天使和人类的眼睛都会注视着他；他是值得所有天上军队的赞美、思考和理解的。4. 在天堂里，基督将会呈现出与我们在地球上所理解的完全不同的形象；不是因为他不一样，而是因为我们没有眼睛能够在恩典的国度中看到他的真实面貌，（狭小的容器无法接纳基督，他现在所散发的荣耀）基督也没有向我们展示他在天堂中的广度和伟大，如同我们将来在天堂中所能看到和享受的那样。约翰一书 3:2. 我们将看见他如他本来的样子。那么，我们现在难道不是看见他的本来面貌吗？ 不，我们在报告中看到他，福音书中的他对我们来说是模糊的；福音书是国王的肖像，他将其发送到另一个国家供他的新娘观看，但新娘直到与他结婚之前从未见过他真实的样子，他穿着最好的安息日皇家礼服，展示着他的荣耀。因此，地上的国王和王后互相追求。在天堂里，基督（这样说）是在上帝的元素、主要的泉源和座位上，作为上帝，他展示自己可以直接被看到和享受；而我们在这里享受基督，更像是通过第二手、通过使者、言语、调解来实现的；他更多地是派遣给我们，而不是亲自来。在生命树上的苹果上直接触摸，比派生和借用的交流更为重要。看到基督自己，看到他脸上的红色和白色，听到他亲自说话，看到他现在在上帝的右边穿着威严的礼服，比我们在这里所拥有的所有描绘（如果我这样说的话）和模糊的享受都要好上千千倍。 福音只是新郎的镜子和镜子，也是我们创造的前景：但哦，他自己的独特香气，他的没药，膏油和天堂所散发的香气，谁能表达？6.我们直到荣耀的光照亮他，才能看到基督的全部内在和那个荣耀的方舟的奥秘：届时将揭示出我们现在看不到的基督的千万美德。7.哦，他从自己身上散发出多么美妙的喜悦！生命之河比牛奶、葡萄酒和蜂蜜的海洋更多。吸吮基督的安慰之乳，吃那崇高葡萄树上生长的果簇，并亲手摘下它们，是一件令人向往和卓越的事情。土壤越优质，葡萄酒、苹果、石榴、玫瑰、百合就越美味；越靠近太阳，越好；夏天越多，白天越多，土地上的水果就越美味：相信吧，那个天堂的葡萄酒在一片美丽的土地上生长。哦，但基督是一片有福的土地！ 玫瑰和百合，爱的苹果永远夏绿甜美，从他那里生长出来：那片土地的蜜糖，天堂的蜜糖，比蜜糖更甜美；纯净无杂的爱之蜜糖，无与伦比。调解者的手擦去那污秽的脸，擦去所有前来的陌生人的眼泪；他将朋友的头放在他的下巴下，放在他的胸前，约翰福音 14:3；启示录 21:4。死亡被唾弃；痛苦、疾病、哭泣、悲伤、忧愁，都被从这个家中和这片土地的所有居民中驱逐出去，永远永远。这必定是一个令人愉悦的城市，永远没有冬天的夏天；永远有白天，没有黑夜；永远有日光，没有太阳或月亮或烛光；因为主上帝给他们光明，启示录 22:5。没有晒伤的危险，没有夏季的灼烧，没有冬季的冻伤：永远的早晨，没有黄昏；永远的正午，没有一片云彩，是快乐的；光明、白昼和夏天，直接从羔羊而来，是令人赞叹的。快乐，(2.) 充满的快乐，(3.) 快乐的丰满，(4.) 愉悦，(5.) 永远持续的愉悦，(6.) 而且在上帝的右边；是的，(7.)在他的面前，超越我们的思想，诗篇 16:10, 11。哦，圣所的音乐，无罪而调和的诗篇，高殿的歌曲，没有像我们这里这样的殿堂或仪式，这些都使那坐在宝座上的他得到高举，直到永远！所有这些，连同许多其他考虑因素，都是强有力的吸引人们来到基督的邀请。

Asser. 5. Christ draweth with three sorts of general arguments, in this moral way: the first is taken from pleasure; this is the beauty that is in God. 1. That is in a communion with God. 2. The delectation we have in God, as love-worthy to the understanding. For the drawing beauty of God, a word, (1.) Of God's beauty. (2.) Of God's beauty in Christ. (3.) Of the relative beauty of God in Christ to men and angels. 1st, Beauty, as we take it, is the loveliness of face and person, arising from, 1. The natural well-contempered colour. 2. The due proportion of stature and members of body. 3. The integrity of parts; as that there is nothing wanting for bodily perfection. So, beauty formally is not in God, who hath not a body; nor speak we of Christ's bodily beauty, as man: then beauty, by analogy, and eminently, must be in God. So as there be four things in the creature to make up beauty to the bodily eyes; and there be, by proportion, those same four things in God: for, if beauty be good, and a desirable perfection in the creature, it must be in an infinite and eminent way in God, as the perfection of the effect is in the cause. If the roses, lilies, meadows be fair, he must be fairer who created them; but in another kind. If the heavens, stars, and sun be beautiful, the lovely Lord who made them, must have their beauty in an high measure. Zech. 9:17. How great is the Lord's goodness? how great is his beauty? What then is the beauty of God? I conceive it to be, 'The amenity and loveliness of his nature, and all infinite perfections, as this pleasantness offers itself to his own understanding and the understanding of men and angels:' and as bodily beauty satisfies the eyes, and so acts on the heart to win love to beauty; so the truth of the Lord's nature, and all his attributes, offered to the understanding and mind, and drawing from them admiration or wondering, and love, is the beauty of God: David maketh this his one thing, Psal. 27:4. That (saith he) I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and enquire in his temple. See then, as white and red, excellently contempered, maketh pleasure and delectation to the eyes, and through these windows to the mind and heart; so there ariseth from the nature of God and his attributes a sweet intelligibility; as David desires no other life, but to stand before God, and behold with his mind, and faith's eyes, God in his nature and attributes, as he reveals himself to the creature. The queen of Sheba came a far journey to see Solomon, because of his perfection; some common people desire to see the king. The Lord is a fair and pleasant object to the understanding.
亚瑟。5.基督以三种一般性的论证方式吸引人，这是在道德上的：第一种是从快乐中获得的；这是上帝的美丽。1.与上帝的交流中。2.我们对上帝的喜悦，作为值得理解的爱。对于上帝的吸引力，一个词，（1.）上帝的美丽。（2.）基督中上帝的美丽。（3.）上帝在基督中与人和天使的相对美丽。首先，美丽，就我们所理解的，是面容和人的可爱之处，源于，1.自然的色彩和谐。2.身材和身体成员的适当比例。3.部分的完整性；即没有任何缺陷，以达到身体的完美。所以，形式上的美丽不在上帝身上，因为他没有身体；我们也不谈论基督作为人的身体美丽：那么，美丽通过类比和卓越地必须在上帝身上。因此，在创造物中，有四个因素构成了对肉眼的美丽；而在上帝身上，按比例，也有这四个因素：因为，如果美丽是好的，并且是创造物中可取之完美，那么在上帝身上，它必须以无限和卓越的方式存在，就像效果的完美存在于原因中一样。 如果玫瑰、百合和草地是美丽的，那创造它们的人必定更美丽；但是以另一种方式。如果天空、星星和太阳是美丽的，那创造它们的可爱主必定拥有更高的美丽。撒迦利亚书 9:17。主的恩慈何等伟大？他的美丽何等伟大？那么，上帝的美丽是什么呢？我认为它是“他的本性的宜人和可爱，以及所有无限的完美，正如这种愉悦呈现给他自己的理解和人类和天使的理解一样”；正如身体的美丽满足眼睛，从而在心灵上赢得对美的爱；上帝的真理和他的所有属性，呈现给理解和心灵，并从中引发赞叹、惊奇和爱，这就是上帝的美丽：大卫将这视为他的唯一目标，诗篇 27:4。“我曾一件事求耶和华，我仍要寻求：就是一生一世住在耶和华的殿中，瞻仰他的荣美，在他的殿里求问。” 看到白色和红色，完美地调和在一起，给眼睛带来愉悦和享受，通过这些窗户传达到心灵和内心；同样，从上帝的本质和他的属性中产生了一种甜蜜的可理解性；正如大卫渴望的不是别的生活，而是站在上帝面前，用他的思想和信仰的眼睛，看到上帝在他的本质和属性中，正如他向受造物展示自己一样。示巴女王远道而来，只为见所罗门的完美；一些普通人渴望见到国王。主是一个美丽而愉快的对象，可以被理解。

2. There is in beauty a due proportion of members. 1. Quantity. 2. Situation. 3. Stature. Let a person have a most pleasant colour, yet if the ears and nose be as little as an ant, or as big as an ordinary man's leg, he is not beautiful. 2. If members be not right seated, if the one eye be two inches lower in the face than the other, it mars the beauty; or if the head be in the breast, it is a monster. Or, 3. If the stature be not due, as if the person be the stature of ten men, and too big; or the stature of an infant, or a dove; had he all other things for colour and proportion, his beauty is no beauty, but an error of nature, he is not as he should be: now, the Lord is beautiful, because infiniteness, and sweetness of order is so spread over his nature and attributes; nothing can be added to him, nothing taken from him; and he is not all mercy only, but infinitely just. Were God infinitely true, yet not meek and gracious, he should not be beautiful; had he all perfections, but weak, mortal, not omnipotent, not eternal, his beauty should be marred; then one attribute does not overtop, out-border or limit another; were he infinite in power, but not infinite in mercy, the lustre and amenity of God were defaced.
在美中，成员之间有适当的比例。1.数量。2.位置。3.身材。一个人可能有最宜人的肤色，但如果耳朵和鼻子像蚂蚁一样小，或者像普通人的腿那么大，他就不美丽。如果成员位置不正确，如果一个眼睛比另一个眼睛低两英寸，就会破坏美感；或者如果头部在胸部，那就是个怪物。或者，如果身材不合适，比如一个人的身材相当于十个人，太大了；或者一个婴儿或鸽子的身材；即使他的其他颜色和比例都正确，他的美丽也不是真正的美丽，而是自然的错误，他不是应该的样子。现在，上帝是美丽的，因为无限和甜蜜的秩序遍布在他的本性和属性上；没有什么可以增加他，也没有什么可以从他身上拿走；他不仅仅是全然仁慈，而且是无限公正的。 如果上帝无限真实，但不温和和亲切，他就不会美丽；如果他拥有所有完美，但是软弱、有限、不全能、不永恒，他的美丽就会受损；因此，一个属性不能超越、超出或限制另一个属性；如果他在力量上是无限的，但在怜悯上不是无限的，上帝的光辉和宜人之处就会受损。

3. There is integrity of parts in beauty. Were a person fairer than Absalom, and wanted a nose or an arm, the beauty should be lame. The Lord is complete and absolutely perfect in his blessed nature and attributes.
美丽中存在着部分的完整性。如果一个人比押沙龙更美丽，但缺少了鼻子或手臂，那么这美丽就会变得残缺不全。主在他神圣的本质和属性中是完整和绝对完美的。

4. All these required in beauty, must be natural, and truly and really there. Borrowed colours, and painting, and fairding of the face, as Jezebel did, are not beauty. The Lord, in all his perfections, is truly that which he seems to be. Now, as there is in roses, gardens, creatures that are fair, something pleasant, that ravisheth the eye and heart; so there is in God so many fair and pleasant truths to take the mind, and God is so capacious, and so comprehensive a truth, and so lovely, such a bottomless sea of wonders, and to the understanding that beholds God's beauty, there is an amenity, goodliness, a splendour, an irradiation of brightness, a loveliness, and drawing sweetness of excellency, diffused through the Lord's nature. Hence, heaven is a seeing of God face to face. Rev. 22:4; Matth. 18:10. Now, God hath not a face; but the face of a man is the most heavenly visible part in man, there is a majesty and gravity in it, much of the art and goodliness of the creature is in his face. To see God's face, is to behold God's blessed essence, so far as the creature can see God. Now, as we may be said to see the sun's face, when we see the sun, as we are able to behold it; but there is beauty, and such vehemency of visibility in it, as it exceedeth our faculty of seeing; so do we see God's face, when we nearly behold him, not by hearsay, but immediately. Let us imagine, that millions of suns in the firmament, were all massed and framed in one sun, and that the sense of seeing that is in all men, that ever have been, or may be, yet this sun should far excel this faculty of seeing: so, suppose that the Lord should create an understanding faculty of man or angels, millions of degrees more vigorous and apprehensive, than if all the men and angels that are, or possibly may be created, were contempered in one, yet could not this understanding to see God's transcendent and superexcellent beauty, but there should remain unseen treasures of loveliness never seen; yea, it involves an eternal contradiction, that the creature can see to the bottom of the Creator.
所有在美貌方面所需的东西必须是自然的，真实的和真实存在的。借来的颜色，绘画和脸部缀饰，如耶洗别所为，都不是美。主在他所有的完美中真正是他似乎是的样子。现在，正如玫瑰，花园，美丽生物中有令人愉悦的东西，让眼睛和心灵陶醉; 所以在上帝身上有如此多的美好而愉快的真理可以占据人的思想，上帝是如此广泛而全面的真理，如此可爱，如此无底深海的奇迹和理解上帝之美的人，会有一种和谐，美丽，光芒，辉煌，美好和卓越的吸引力，在上帝的本质中弥漫着。因此，天堂是面对上帝的看见。启示录 22:4，马太福音 18:10。现在，上帝没有脸，但人的脸是人中最天上可见的部分，其中有一种威严和庄重，很多艺术和美好是在他的脸上。看到上帝的脸，就是看到上帝的祝福实质，就是在生物可以看到上帝的地方。 现在，我们可以说当我们看到太阳时，我们看到了太阳的脸，因为我们能够看见它；但是太阳有美丽，有如此强烈的可见性，以至于超出了我们的视觉能力；同样，当我们几乎亲眼看见上帝时，我们看到了上帝的脸，不是通过传闻，而是直接看见。让我们想象一下，天空中的无数太阳都聚集在一个太阳中，而所有曾经存在或可能存在的人的视觉感知，这个太阳仍然远远超过这种视觉能力：所以，假设主创造了一个比所有已经存在或可能被创造的人和天使都更强大和敏锐的理解能力，但这个理解能力仍然无法看到上帝超越和卓越的美丽，仍然会存在从未见过的可爱的宝藏；是的，这涉及到一个永恒的矛盾，即受造物无法看到造物主的底部。

All this beauty of God is holden forth to us in Christ, Psal. 45:2. He is fairer than the sons of men. [Hebr. jophjaphith] The word is of a double form, to note a double excellency. Cant. 1:16. Behold thou art fair, my Beloved, yea pleasant; [Hebr. Nagnam] signifieth lovely, amiable, acceptable. The seventy render it [Gr. hedenusthai.] Psal. 146. It is pleasant and sweet. 2 Sam. 1:26. Thou wast very pleasant to me. Cant. 5:10. He is white and ruddy. v. 15. His countenance is as Lebanon, excellent as the cedars. Rev. 1:16. His countenance is as when the sun shineth in his full strength. All the beauty of God is put forth in Christ. Isa. 33:17. Thine eyes shall see the King in his beauty. Heb. 1:3. Christ is the brightness of his Father's glory. The light of the sun in the air is the accidental reflection of the sun's beams; Christ is the substantial reflection of the Father's light and glory; for he is God equal with the Father, and the same God.
所有上帝的美丽都在基督里展现给我们看。诗篇 45:2 说，他比世人更美丽。这个词有两种形式，表示双重的卓越。雅歌 1:16 说，看哪，你是美丽的，我所爱的，宜人的。这个词的意思是可爱的，可亲的，可接受的。七十士师译为令人愉快和甜美。撒母耳记下 1:26 说，你对我来说非常愉快。雅歌 5:10 说，他白皙红润。第 15 节说，他的面容如黎巴嫩，像香柏树一样美丽。启示录 1:16 说，他的面容如同太阳在全力照耀时一样。所有上帝的美丽都在基督里显现。以赛亚书 33:17 说，你的眼睛必看见王的荣美。希伯来书 1:3 说，基督是他父荣耀的光辉。太阳在空气中的光亮是太阳光的意外反射；基督是父亲光和荣耀的实质性反映；因为他与父神一样，是同一位神。

3. This beauty to men and angels is an high beauty, Angels have eyes within and without, Rev. 4:6. to behold the beauty of the Lord; and it takes up their eyes always to behold his face; and there is no beauty of truth they desire more to behold. [Gr. parakùpteìn] 1 Pet. 1:12 as to stoop down, and to look into a dark and vailed thing, with the bowing of the head, and the bending of the neck; the seventy use for [Heb. shazah,] Cant. 2:9 where Christ is said to stand behind the wall, and look out at the casements, with great attention of mind: it is to look down over a window, bending the head. Exod. 25:18, 19, 20; John 20:5. They stooped down, and saw the linen clothes. Luke 24:12. Angels are not curious, but they must see exceeding great beauty, and wonder much at the excellency of Christ, when they cannot get their eyes pulled off Jesus Christ.
这种美丽对于人类和天使来说都是一种高尚的美丽，天使内外都有眼睛，启示录 4:6 说，他们注视主的美丽；他们总是注视着他的面容；没有比真理更令他们渴望注视的美丽了。彼得前书 1:12 中的希腊文 parakùpteìn 意为俯身低头，凝视一个黑暗而被遮蔽的事物，七十士希伯来文中的 shazah 在雅歌 2:9 中使用，意为基督站在墙后，透过窗户注视，心思高度集中；这是低头透过窗户往下看。出埃及记 25:18、19、20；约翰福音 20:5 中，他们俯身看见了细麻布衣物。路加福音 24:12 中，天使们并不好奇，但他们必须看到极其美丽的事物，并对基督的卓越之处感到惊奇，当他们无法将目光从耶稣基督身上移开时。

2. There is a beauty of Christ in a communion with God, which is a ravishing thing. When the soul comes to Christ, he seeth a beauty of holiness, and Christ is taken with this beauty, Psal. 110:3. So shall the King greatly desire thy beauty, Psal. 45:11. Thou hast ravished my heart (saith Christ to the spouse) Cant. 4:9. My sister, my spouse, —— v. 10. How fair is thy love, my sister, my spouse? how much better is thy love than wine, and the smell of thine ointments than all spices, v. 11. Thy lips, O my spouse, drop as the honey-comb; honey and milk are under thy tongue, and the smell of thy garments is as the smell of Lebanon. Zion is the perfection of beauty, Psal. 50:2. All this beauty and sweetness cometh from Christ; there is no such thing in the people of God, as they are sinful men, considered in their natural condition; and therefore it must be fountain beauty in him, as in the cause, and original of beauty.
在与上帝的交流中，有基督的美丽，这是一件令人陶醉的事情。当灵魂来到基督面前，他看到了圣洁的美丽，基督也被这美丽所吸引，诗篇 110:3。因此，王必恋慕你的美貌，诗篇 45:11。你夺了我的心（基督对新娘说），雅歌 4:9。我的姐妹，我的新娘，——第 10 节。我的姐妹，我的新娘，你的爱情何其美好？你的爱情胜过酒，你膏油的香气胜过一切香料，第 11 节。我的新娘，你的嘴唇如蜜蜂蜜滴下来；你的舌头下有蜜和奶；你衣服的香气如利巴嫩的香气。锡安是美丽的，诗篇 50:2。所有这美丽和甜蜜都来自基督；在神的子民中没有这样的事情，因为他们是有罪的人，在他们的本性状态下考虑；因此，这必须是他里面的源泉美丽，作为美丽的原因和起源。

Second. There is a delectation in a communion with God. This is one general, Prov. 3:17. All wisdom's ways are ways of pleasure; to the spiritual soul, every step to heaven is a paradise.
第二点。与上帝的交流中有一种愉悦感。这是一个普遍的观点，箴言 3:17。所有智慧的道路都是愉悦的道路；对于灵性的灵魂来说，通向天堂的每一步都是一个天堂。

1. What sweetness is in the sense of the love of Christ, to delight all the spiritual senses? 1. The smell of Christ's spikenard, his myrrh, aloes, and cassia; his ivory chambers smell of heaven; the ointment of his garments bring God to the sense. Psal. 45:8. All thy garments smell of myrrh, aloes, and cassia: out of the ivory palaces, there have they made thee glad: Cant. 1:13 A bundle of myrrh is my beloved to me, he shall lie all night between my breasts.
1. 基督的爱意味着什么甜蜜，能够让所有的灵性感官感到愉悦？1. 基督的芳香，他的没药、沉香、芳椒和没药；他的象牙宫殿散发着天堂的气息；他的衣袍上的香膏使人感受到上帝的存在。诗篇 45:8 你的衣服都有没药、沉香、芳椒的香气；象牙宫中的乐器使你欢喜。雅歌 1:13 我所爱的好像麝香袋放在我怀中，必在我两乳之间过夜。

2. To the sight, Christ is a delightful thing: to behold God in Christ, is a changing sight. 2 Cor. 3:18. But we all with open face beholding, as in a glass, the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord. Eph. 1:17; Matth. 16:17; 1 John 2:27. To see the King in his beauty, is a thing full of ravishing delight.
对于视觉来说，基督是一件令人愉悦的事情：看到上帝在基督里，是一种变化的景象。哥林多后书 3:18。但我们众人面对面地，如同在镜子里观看，看见主的荣耀，就被改变成同样的形象，从荣耀到荣耀，都是靠着主的灵。以弗所书 1:17；马太福音 16:17；约翰一书 2:27。看到君王的美丽，是一件充满迷人愉悦的事情。

3. It taketh the third spiritual sense of hearing; the spouse, Cant. 2:8 is so taken with the sweetness of Christ's tongue, that, for joy, she can but speak broken and imperfect words; the voice of my Beloved: it is not a perfect speech, but for joy she can speak no more. It is the voice of joy and gladness, that with the very sound can heal broken bones, Psal. 51:8 and which David desired to hear. O if you heard Christ speak! Cant. 5:13. His lips are like lilies, dropping sweet smelling myrrh: heaven's music, the honey of the new land is in his tongue; the church cheereth her soul with this, Cant. 2:10. My Beloved spake, and said unto me, Rise up, my love, my fair one, and come away. Christ's piping in the joyful gospel-tiding, ver. 5 should make us dance, Matth. 11:7. Christ harping and singing sinners, with joyful promises, out of hell to heaven, must have a drawing sweetness to move stones, if the sinner have ears to hear; and what heat and warmness of love must it bring, when Christ is heard say, Isa. 54:11. O thou afflicted, tossed with tempest and not comforted; behold I will lay thy stones with fair colours, and lay thy foundations with sapphires. He doubles his words, he desires Jerusalem's ears may own this cry, Isa. 40:1. Comfort ye, comfort ye my people, saith the Lord; speak to the heart of Jerusalem.
它接受了听觉的第三种灵性感知；众书 道歌 2:8 被基督的话语之甜美所吸引, 以致, 由于喜悦，她只能说出支离破碎、不完整的言语；我爱人的声音: 这并不是完美的言辞，但她因为喜乐而不能再说话了。 这是欢乐和快乐的声音, 仅凭这声音就可以医治骨折, 诗篇 51:8, 这是大卫所企盼听到的。哦，你若听过基督说话，会是多么美好， 道歌 5:13。他的嘴唇如百合花, 滴下甘甜的没药; 天堂的音乐, 新地的蜜在他的舌上; 教会用这个鼓舞她的灵魂， 道歌 2:10。我的爱人说话了, 对我说：起来,我的佳美人,快去，上德的音乐, 新地的蜜在他的舌上; 教会用这个鼓舞她的灵魂， 道歌 2:10。我的爱人说话了, 对我说, 起来,我的爱人,美丽的人啊,快来; 基督在快乐的福音信息中吹响哨声, 第 11:7。基督用快乐的应许, 奏出愉悦的音乐将罪人从地狱带到天堂,必须具有一种引人的甜蜜, 以感动石头, 只要罪人有耳朵可以听; 当基督被听到说 这话后，会激起怎样的热情和爱呢？以赛亚书 54:11：哦你这受困苦受风暴的 不得安慰的人哪，我必以彩色安置你的石头，以蓝宝石立定你的根基。 他重复他的话，他希望耶路撒冷的耳朵能听到这声呼喊，以赛亚书 40:1。你们要安慰我的百姓，安慰他们，这是耶和华说的；要对耶路撒冷说安慰的话。

4. Christ is sweet to the spiritual taste, Cant. 2:3. I sat down under his shadow with great delight, and his fruit was sweet in my mouth. Psal. 34:8. O taste and see that the Lord is good. Christ is a curious banquet: the wine, the milk, the honey, and the fatted calf killed, are all but shadows to Christ's excellent gospel-dainties.
基督对于灵性的味觉是甜美的，雅歌 2:3。我坐在他的荫下，极其喜悦，他的果子在我口中是甜美的。诗篇 34:8。你们要尝尝主恩的滋味，便知道他是美善。基督是一场美味的宴席：酒、奶、蜜和肥牛犊的杀戮，都只是基督卓越福音美食的影子。

5. The sense of touching, which is the most spiritual, is the heavenly feelings, sense, and experience of God's consolations; and this sense is fed with the kisses of Christ's mouth, Cant. 1:3. With the hid manna, the white stone, the new name.
5. 触摸的感觉是最精神的，是对上帝安慰的天上感觉、感知和体验；这种感觉是由基督之口的亲吻滋养的，雅歌 1:3。用隐藏的吗哪、白石头、新名字。

3. Joy is a drawing delight, Psal. 16:11. In his face there is fulness of joy. Look, how far God's face casts down from heaven sparkles of joy on us, as far goes our joy; and we are said, in believing, 1 Pet. 1:8. to rejoice with joy unspeakable, and glorious.
喜乐是一种令人愉悦的画面，诗篇 16:11。他的脸上充满了喜乐。看，上帝的脸从天上向我们洒下喜乐的火花，我们的喜乐就有多远；我们被称为，在信仰中欢喜着，彼得前书 1:8。以难以言喻和荣耀的喜乐欢欣。

Fourthly, There is particularly delectation, Psal. 36:7. They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink the rivers of thy pleasures. Should not this draw men to Christ? And there must be abundance of pleasures where there is a river of pleasures; as Psal. 46:4. There is a river, the streams whereof makes glad the city of God. What a sea of seas must God himself be? His full and bright face, his white throne, his harpers and heavenly troops that surround the throne, the Lamb, the heaven of heavens itself, the tree of life, eternally green, eternally adorned both at once with soul-delighting blossoms, and loaden with twelve manner of fruit every month; peace of conscience from the sense of reconciliation, the first fruits of Emanuel's land, that lies beyond time and death; must all be above expression.
第四，有特别的喜悦，诗篇 36:7。他们必因你殿里的肥甘得以饱足，你也必叫他们喝你乐河的水。这难道不应该吸引人们归向基督吗？在乐河之中必然有丰盛的喜乐；正如诗篇 46:4 所说：“有一条河，这河的分汊，使神的城欢喜。”上帝自己必然是一个海洋中的海洋。他充满光明的面容，他洁白的宝座，他的弹琴者和环绕宝座的天使军队，羔羊，天堂本身，永远绿色的生命树，永远同时装饰着令人心醉的花朵，并且每个月都结满了十二种果实；和解的良心平安，以及来自以马内利之地的初熟果实，那是超越时间和死亡的；所有这一切都无法言喻。

There is a second drawing motive in Christ, and this is from gain; which is eminently in Christ.
基督里还有第二个绘画动机，这是出于利益；这在基督里是显著的。

1. The drawn soul hath bread by the covenant of grace, his yearly rent is written in the New Testament, Christ is his rental-book and heritage. Isa. 33:16. He shall dwell on high, his place of defence shall be the munition of rocks; for his lodging, he shall not lie in the fields: bread shall be given him, his waters shall be sure, or faithful: bread and drink are unfaithful, uncertain, and winged to natural men. 1 Tim. 6:17. Riches hath [Gr. adelotes,] an uncertainty, like ghosts or spirits that ye see, but they evanish out of your sight and disappear; or, like clouds, or fire-lightnings in the air, that come and go suddenly; but bread is faithful and sure to the soul drawn to Christ; when the covenanted people are so drawn, that they receive a new heart, then God saith, Ezek. 36:29. I will also save you from all your uncleanness. What then? And I will call for the corn, and will increase it, and lay no famine upon you. ver. 34. And the land shall be tilled. Does the New Testament provide for the plowing of your land? Yea, it doth. Yea, know wisdom's attendants and allacays, Prov. 3:16. On her right hand is length of days, and on her left hand riches and honour. Eternity hath the honour, and the right-hand: riches is the left-hand blessing of wisdom.
被拯救的灵魂凭恩典的约定得到了面包，他的年租写在新约中，基督是他的租册和遗产。以赛亚书 33:16。他必居高处，他的避难所必是石堡；他的住处不在露宿的田野：给他饼，要保证他的水源可靠或忠实：饼和饮料对于自然人是不可靠的、不确定的和瞬息万变的。提摩太前书 6:17。财富[希腊语 adelotes]像幽灵或精灵一样不确定，你看到了它们，但它们会在你的视线里消失无踪；或者像天空中的云彩、火花闪电，会突然出现又突然消失；但对于被吸引到基督的灵魂来说，面包是忠实和可靠的；当契约的子民如此被吸引，得到了新的心，神就说，以西结书 36:29。我也要救你们脱离一切污秽。那又怎样呢？我要使五谷增多，不使你们遭遇饥荒。第 34 节。田地也要耕种。新约提供了耕种你的土地的吗？是的，确实如此。要认识智慧及其随从，引导你的路，箴言 3:16。在她的右手有长寿，在她的左手有财富和尊荣。 永恒拥有荣耀和权利，财富是智慧的左手祝福。

2. It should draw us in its own kind to Christ, in regard Christ is more than gain, Prov. 3:14. Wisdom's merchandise is better than silver, and her gain than fine gold. ver. 15. She is more precious than rubies. (2.) Job 28:1. Wisdom cannot be gotten for gold. (3.) Is there not some worth in gold? v. 16. Wisdom cannot be valued with the gold of Ophir, with the precious onyx, with the sapphire, verse 17. The gold and the crystal cannot equal it. (4.) May there not be bidding and buying, and words of a market here? Nay, the disproportion between Christ and gold is so great, that a rational merchant can never speak of such a bargain. v. 18. No mention shall be made of coral, or of pearls, for the price of wisdom is above rubies. Say, that heaven and earth, and all within the bosom and circumference of heaven, and millions of more worlds were turned into gold, pearl, sapphires, rubies, and what else ye can imagine; ye undervalue Christ, if ye speak of buying him.
它应该吸引我们以自己的方式接近基督，因为基督比利益更重要，箴言 3:14。智慧的商品比银更好，她的收益比黄金更好，第 15 节。她比红宝石更珍贵。(2.)约伯记 28:1。智慧不能用金子得到。(3.)金子难道没有价值吗？第 16 节。智慧不能用俄斐的金子、宝贵的玛瑙、蓝宝石来估价，第 17 节。金子和水晶不能与之相比。(4.)这里难道不可能有竞价、购买和市场的言辞吗？不，基督与金子之间的不成比例是如此之大，以至于一个理性的商人永远不会谈论这样的交易，第 18 节。不会提到珊瑚或珍珠，因为智慧的价格高于红宝石。如果你谈论购买他，那么无论天堂和地球，以及天堂的胸怀和周围的一切，以及数以百万计的更多世界都变成了金子、珍珠、蓝宝石、红宝石和其他你能想象到的东西，你都低估了基督。

3. Being drawn to Christ, maketh all yours; when ye are hungry, all the bread of the earth is your Father's; when ye are in a ship, ye are in Christ's Father's waters; when ye travel in summer, ye see your Redeemer's fields, your Saviour's woods, trees, flowers, corns, cattle, birds; yea, and all things are yours, 1 Cor. 3:21. Not in possession, but in a choicer free-holding, in free-heritage, Psal. 37:11. Ye have the broad rent, the fair income of all things. Your land is named, All things. Rev. 21:7. He that overcometh, shall inherit all things.
3. 被吸引到基督，使一切都属于你们；当你们饥饿时，地上的一切面包都是你们父亲的；当你们在船上时，你们在基督父亲的水域中；当你们在夏天旅行时，你们看到的是你们救赎主的田地，你们救主的树木、花朵、庄稼、牲畜、鸟类；是的，一切都属于你们，哥林多前书 3:21。不是拥有，而是更高级的自由持有，自由继承，诗篇 37:11。你们拥有一切事物的广阔租金，公平的收入。你们的土地被命名为一切事物，启示录 21:7。得胜的人将继承一切事物。

4. All you have, a morsel of green herbs, a bed of straw, want, hunger, wealth, are gilded and watered with Christ.
你所拥有的一切，一小撮绿色的草药，一床稻草，渴望，饥饿，财富，都被基督镀上金色并滋润着。

The third drawing thing in Christ, is honour. The church is a Prince's daughter, Cant. 7:1. A King's daughter, Psal. 45:13. A queen in gold of Ophir, Psal. 45:9. Kings and priests unto God, Rev. 1:5. Not young kings only, but crowned kings. And they had on their heads crowns of gold, Rev. 4:4. Every saint rules the nations with a rod of iron. Every believer is a catholic king, and sways the sceptre over all the kingdoms of the world. (1.) In regard that his head, Christ, guides all kings, courts, and kingdoms, all the world, and the weight of states, empires, not indirectly, and only in ordine ad spiritualia; but directly, and the weight of the church triumphing, and the church fighting, are upon the shoulders of our brother and Saviour. (2.) In that by faith he breaks and overcomes the world. (3.) And by prayer, which is more than the key of Europe, Africa, and Asia, he can bring in the nations to Christ, and shut and open heaven.
基督中的第三个吸引力是荣耀。教会是王子的女儿，雅歌 7:1。是国王的女儿，诗篇 45:13。是以斯帖的黄金女王，诗篇 45:9。是祭司和君王，启示录 1:5。不仅是年轻的国王，而且是戴着金冠的国王。他们的头上戴着金冠，启示录 4:4。每个圣徒都用铁杖统治着万国。每个信徒都是一个普世的国王，在世界各国中掌握着权杖。（1）因为他的头，基督，引导着所有的国王、法院和王国，整个世界，以及国家、帝国的重任，不仅仅是间接地、只是为了达到属灵的目的；而是直接地，教会的胜利和教会的战斗的重任都落在我们的弟兄和救主的肩上。（2）因为他通过信心打破并战胜了世界。（3）通过祷告，这比欧洲、非洲和亚洲的钥匙更重要，他可以使各国归向基督，并打开和关闭天堂。

2dly, Consider what God makes them. To him that lays hold on my covenant, saith the Lord, Isa. 56:5. I will give within my house, and my walls, a name, but what is a name? a name is but a name: a name better than the name of sons and daughters, even an everlasting name, that shall not be cut off. An everlasting name (I confess) is more than a name. Isa. 43:4. Since thou wast precious in my sight, [Heb. nichbadta] thou hast been glorious, or honourable. 1 Chron. 4:9. And Jabez was more honourable than his brethren; the same word, and why? ver. 19. And Jabez called on the God of Israel, saying, Oh that thou wouldst bless me indeed, and enlarge my coast. It was said of Reuben, Gen. 49:4. Reuben, thou shalt not excel, [Heb. Jethar] nor be an overplus in praise: it is to remain or abound either in quantity or quality; for his incest deprived him of his excellency, Prov. 12:26. The righteous is more abundant (the same word) more honourable, glorious, or excellent than his neighbour.
其次，考虑上帝如何使他们成为什么样的人。耶和华说，对于那些坚守我的约的人，我将在我的殿内和城墙之内给他们一个名字，但名字只是名字而已：一个比儿女的名字更好的名字，甚至是一个永恒的名字，永不被割除。我承认，一个永恒的名字比一个名字更重要。以赛亚书 43:4 说，自从你在我眼中看为宝贵，你就在我的眼前有荣耀。历代志上 4:9 说，雅比斯比他的弟兄更尊贵；同样的词，为什么呢？第 19 节说，雅比斯求告以色列的神说，但愿你实在赐福给我，扩展我的境界。创世记 49:4 说，流便，你必不得胜利，也不得尊贵；这是指数量或质量上的保持或增加；因为他的乱伦行为使他失去了他的卓越。箴言 12:26 说，义人比邻舍更丰富（同样的词），更尊贵、荣耀或卓越。

3. The Lord, who knows the weight of things, angels and men, esteems highly of them, Cant. 5:2. My sister, my love, my dove. The spouse must, in Christ's heart, have an high respect, when he saith, Cant. 4:1. Behold thou art fair, my love; and that cannot content him, he addeth, Behold thou art fair. Cant. 6:9. My dove, my undefiled is but one, she is the only one of her mother, she is the choice one of her that bare her. The saints in Christ's books are jewels, Mal. 3:17 his only choice, the flower of the earth. All the world is Christ's refuse, and kings are but mortar to him; the saints are Christ's assessors, and the King's peers to judge the world with him, lords of the higher house; Christ divides the throne with them, Luke 22:30; 1 Cor. 6:2; Rev. 21. The Lord so far honoureth them, as to put them on all his secrets, Psal. 25:4. The secrets of the Lord are with them that fear him. John 14:21. I will manifest myself unto him. They are of his cabinet-council, Cant. 2:4. The King brought me into his house of wine; his secrets of love and free-grace are there.
3. 主，知道万物的重量，天使和人类，对他们非常看重，雅歌 5:2。我的姐妹，我的爱人，我的鸽子。在基督的心中，配偶必须受到高度的尊重，当他说，雅歌 4:1。看哪，你美丽，我的爱人；而这还不足以满足他，他又补充道，看哪，你美丽。雅歌 6:9。我的鸽子，我的无瑕疵者只有一个，她是她母亲的独生女儿，她是她所生的人中的上选者。基督的圣徒在他的书中是宝石，玛拉基书 3:17，他的唯一选择，地上的花朵。整个世界都是基督的废物，国王只是他的砂浆；圣徒是基督的助手，与他一起审判世界的国王的同伴，高级议院的领主；基督与他们共享王座，路加福音 22:30；哥林多前书 6:2；启示录 21。主如此尊重他们，以至于将他们介绍给他的所有秘密，诗篇 25:4。敬畏他的人，他的秘密与他们同在。约翰福音 14:21。我要向他显现。他们是他的内阁委员会的一员，雅歌 2:4。国王带我进入他的美酒之家；他的爱和自由恩典的秘密就在那里。

4. Christ so honoureth them, that he professeth, he desires a communion with them, Cant. 4:8. Come with me from Lebanon, my spouse. John 14:12. The Father and I will come unto him, and make our abode with him. Cant. 2:16. He feedeth among the lilies, till the day-break: the Lord familiarly converseth with them.
基督如此尊重他们，以至于他承认他渴望与他们交流，雅歌 4:8：“与我从黎巴嫩同来，我的新妇。”约翰福音 14:12：“我父和我要到他那里去，与他同住。”雅歌 2:16：“我的良人在百合花中牧放群羊，等到天起凉风的时候。”主与他们亲密交谈。

Use 1. All they who are taken with fair things, and are so soft, as pleasures they must have, and will not be drawn to Christ, the pleasantest and fairest one that ever heaven had, are much prejudged; ye warm yourselves, O children of men, at the outside of a painted fire. Your pleasures (and we may believe Solomon) are flowers worm-eaten, and as garments torn and thread-bare. Solomon's honey, and Samson's Delilah, are sweet drinks that swell them; when these work on their stomach, they are glad to vomit them out, and are pained with sickness at the remembrance of them; there is no drawing beauty to Christ. Behold him in all his excellencies, Cant. 5:10. My beloved is white and ruddy, the chiefest among ten thousand. Verse 11. His head is as the most fine gold, his locks are bushy, and black as a raven. Verse 12. His eyes are as the eyes of doves by the rivers of water, washed with milk, and fitly set. Verse 13. His cheeks are as a bed of spices, as sweet flowers; his lips like lilies, dropping sweet smelling myrrh. Verse 14. His hands are as gold-rings set with beryl; his belly is as bright ivory, overlaid with sapphires. Verse 15. His legs are as pillars of marble, set upon sockets of fine gold; his countenance is as Lebanon, excellent as the cedars. Verse 16. His mouth is most sweet; or in the abstract [Heb. Vecullo*] sweetness, and he is all desires, all loves, and all of him, or every piece of him is love; and when John sees him, Rev. 1. O what a sight, Verse 13. He was clothed with a garment down to the feet, and girt about the paps with a golden girdle. Verse 14. His head and his hair were white like wool, as white as snow, and his eyes were as a flame of fire. Verse 15. And his feet like unto fine brass, as if they burned into a furnace, and his voice as the sound of many waters. Verse 16. And he had in his right hand seven stars. He hath the churches, and all the elect in his right-hand, and out of his mouth went a sharp two-edged sword, and his countenance was as the sun shineth in his strength. When John saw him thus, he was so over-gloried with the beauty and brightness of his majesty, that whereas he wont to lean on his bosom in the days of his flesh, now he is not able to stand and endure one glance of his highest glory; but (saith he) verse 17. And when I saw him, I fell down at his feet as dead. And there was much lovely and tender affection lapped up in this glory; when poor John fell a swooning at his feet, Christ for all his glory, holds his head in his swoon. And he laid his right hand on my head, saying unto me, Fear not, I am the First and the Last. I am good for swooning and dying sinners. Why, I am be that liveth, and was dead: and behold, I live for evermore. Would sinners but draw near, and come and see this king Solomon in his chariot of love, behold his beauty, the uncreated white and red in his countenance, he would draw souls to him; there is omnipotency of love in his countenance, all that is said of him here, are but created shadows; ah! words are short to express his nature, person, office, loveliness, desirableness. What a broad and beautiful face must he have, who with one smile, and one turning of his countenance, looks upon all in heaven, and all in the earth, and casts a heaven of burning love, east and west, south and north, through heaven and earth, and fills them all? Suppose omnipotency would enlarge the globe of the world, and the heaven of heavens, and cause it to swell to the quantity and number of millions of millions of worlds, and make it so huge and capacious a vessel, and fill it with so many millions of elect men and angels, and then fill them, and all this wide circle, with love; it would no more come near to take in Christ's lovely beauty, than a spoon can contain all the seas; or than a child can hide in his hand the globe of the world. Yea, suppose all the corns of sand in all the earth and shores, all the flowers, all the herbs, and all the leaves, all the twigs of trees in woods and forests since the creation, all the drops of dew and rain that ever the clouds sent down, all the stars in heaven, all the liths, joints, drops of blood, hairs, of all the elect on earth, that are, have been, or shall be, were all rational creatures, and had the wisdom and tongues of angels, to speak of the loveliness, beauty, virtues of Jesus Christ, they would in all their expressions stay, millions of miles, on this side of Christ, and his loveliness and beauty. It is the wicked fleshly disposition of Libertines, who turn all the beauty, excellency, freeness of grace in Christ, to a cloak of licentiousness, and a liberty of all religions; they highly undervalue free-grace, as any heretics that ever the church of Christ saw, who turn all sanctification, all the grace of Christ that should be expressed in strict, precise, accurate walking with God, (but as far from merit, as grace and debt, as Christ's free-grace, and the condemning law) into a notional speculative apprehension, or rather a presumptuous imagination, or Antinomian faith; that Christ hath obeyed, mortified the lusts of the flesh for the sinner; that no law, no commandment of God, no letter of the world, obligeth us to walk with God; only an immediate enthusiastical unwarrantable inspiration of a Spirit, without the word; or blasts of love when they come, and not but when they come, engageth believers to keep any commandment of God. Never Pelagian, Jesuite, Arminian, were such disgraceful enemies to Jesus Christ, to free justification, and the grace of the gospel, as Antinomians; for they make the law of God, and the love of God, in commanding holy walking, opposite. All the doctrine of the New Testament, that teacheth and commandeth to deny ungodliness; all the Old Testament, and particularly the 119 Psalm, reconcileth the law, commanding to keep the Lord's ways and testimonies, and the love of Christ, sweetning with delight and joy, holy walking, as one and the same way of God.
所有那些迷恋美好事物，对快乐极为渴望，却不愿意接受基督的人，都是被偏见所困扰；人类的子女们啊，你们只是在一堆绘制的火焰前取暖。你们的快乐（我们可以相信所罗门的话）就像被虫蛀的花朵，破烂不堪的衣物。所罗门的蜜酒和参孙的大利拉，是让他们膨胀的甜饮料；当这些东西在他们的胃里起作用时，他们会愿意将其呕吐出来，并因回忆起它们而感到痛苦；没有人会因为美丽而接近基督。看哪，他在所有的美德中是多么卓越，雅歌 5:10：“我的良人白而且红，超过万人。”第 11 节：“他的头像至精金，他的头发厚密黑如乌鸦。”第 12 节：“他的眼目如同鸽子，靠河水洗净，安得合式。”第 13 节：“他的两颊如香花丛，如香草床，他的嘴唇像百合花，滴下没药。”第 14 节：“他的手好像金环镶嵌水苍玉，他的腰柱如白玉，镶嵌蓝宝石。”第 15 节。 他的双腿如大理石柱，镶嵌在精美的金座上；他的容貌如黎巴嫩，美丽如香柏树。第 16 节。他的口最甜美；或者用抽象的方式来说，他是甜美，他是所有的欲望，所有的爱，他的每一部分都是爱；当约翰看见他时，启示录 1 章，哦，多么壮观的景象，第 13 节。他身穿一件长袍，直到脚下，胸前束着一条金带。第 14 节。他的头发白如羊毛，白如雪，他的眼睛如火焰。第 15 节。他的脚像精美的铜，仿佛烧在炉中，他的声音如同许多水的声音。第 16 节。他右手中拿着七颗星。他拥有教会和所有选民在他的右手中，他的口中发出一把锋利的双刃剑，他的容貌如同太阳在其力量中照耀。当约翰看到他如此时，他被他威严的美丽和光辉所深深震撼，以至于他曾经在肉身的日子里倚靠在他的胸膛上，现在他已经无法站立和忍受他最高荣耀的一瞥；但（他说）第 17 节。 当我看到他时，我跪倒在他的脚前，像死了一样。在这荣耀中，有许多可爱和温柔的感情；当可怜的约翰昏倒在他的脚前时，基督尽管有荣耀，却抱住他昏倒的头。他把右手放在我的头上，对我说：“不要害怕，我是首先的，也是末后的。我对于昏倒和垂死的罪人是仁慈的。我是那位曾经死过而又活过来的：看哪，我永远活着。”如果罪人们能够靠近，来看这位以爱为战车的所罗门王，看他的美丽，他脸上那未被创造的白色和红色，他将吸引灵魂；他的脸上有无限的爱，这里所说的一切都只是被创造的影子；啊！言语无法表达他的本质、人格、职责、美丽和可爱。他的脸一定是多么宽广而美丽，他只需微笑，只需转动他的脸，就能看到天上地下的一切，并投射出燃烧的爱，东西南北，遍布天地，充满它们。 假设全能的力量将世界的地球和天堂扩大，使其膨胀到数以百万计的世界的数量和数量，并使其成为一个巨大而宽敞的容器，并用数以百万计的选民和天使填满它，然后填满他们和整个广阔的圈子，充满爱；它将无法接近接纳基督可爱的美丽，就像一把勺子无法容纳所有的海洋一样；或者就像一个孩子无法用手掌隐藏世界的地球一样。是的，假设地球和海岸上所有的沙粒、所有的花朵、所有的草药和叶子、所有的树枝、森林中的树木、云朵曾经降下的所有露水和雨滴、天空中的所有星星、所有选民的骨骼、关节、血液、头发，无论是现在、过去还是将来，都是理性的生物，并且拥有天使的智慧和语言，来谈论耶稣基督的美丽、美德，他们在所有的表达中都会停留在基督的这一边，而不是他的美丽和美丽。 这是放荡者邪恶的肉体倾向，他们将基督中所有的美丽、卓越和恩典自由，变成放纵的掩饰和各种宗教的自由；他们极度低估自由恩典，就像基督教会曾经见过的任何异端那样，将基督的一切成圣、基督的一切恩典，应该在与上帝的严格、精确、准确的行走中表现出来（但与功德、恩典和债务一样远离，与基督的自由恩典和定罪的律法一样），变成了一种概念上的思考，或者更确切地说是一种傲慢的想象，或者是反法主义的信仰；即基督已经为罪人顺服、制服了肉体的私欲；没有上帝的律法、没有上帝的诫命、没有世界的文字，只有一个直接的、不合法的灵感，没有圣经的话语；或者只有当爱来临时，而且只有当爱来临时，信徒才会遵守上帝的任何诫命。从来没有像反法主义者这样，对耶稣基督、对自由的称义和福音的恩典如此可耻地敌对；因为他们使上帝的律法和上帝的爱，在命令圣洁的行走中相对立。 新约的所有教义，教导并命令我们要否认不虔诚的行为；旧约的所有内容，尤其是诗篇 119 篇，调和了律法，命令我们遵守主的道路和见证，并以基督的爱，以愉悦和喜乐的方式，圣洁地行走，作为上帝的唯一道路。

Use 2. Again, nothing more lesseneth Christ, than the heightening of the world in the hearts of men: Haman had the scum of the pleasures of 127 kingdoms, yet there was a bone wrong in his foot; anger and malice to see Mordecai, is a hell to him. 'Tis a sweeter burden to bear the fire and coals of the love of Christ in the heart, than the hell of envy in the soul: nay, say that all the damned in hell were brought up with their burning and fiery chains of eternal wrath to the outermost door of heaven, and strike up a window, and let them look in and behold the throne, and the Lamb, and the troops of glorified ones clothed in white, crowns of gold on their head, and palms in their hands, shewing their kingly and victorious condition; and let them, through a window in heaven, hear the music of the new song, the eternal praises of the conquering King and Redeemer, they should not only be sweetned in their pain, but convinced of their foolish choice, that they hunted with much sweating after carnal delights, and lost the fulness of joy and pleasures that last for evermore in the Lord's face.
再说一次，没有什么比世界在人心中的高涨更能减损基督的地位：哈曼享受了 127 个王国的快乐，但他的脚上有一根骨头错位；看到末底改，他的愤怒和恶意对他来说就是地狱。在心中承受基督的爱的火和煤炭，比灵魂中的嫉妒之地狱更加甜蜜的负担：不仅如此，假设地狱中所有被诅咒的人都被带着他们燃烧和火热的永恒愤怒的链子来到天堂的最外门，敲开一扇窗户，让他们看见宝座、羔羊和身穿白衣、头戴金冠、手持棕榈的荣耀者群体，展示他们的君王和胜利的状态；让他们透过天堂的窗户听到新歌的音乐，听到征服的君王和救赎者的永恒赞美，他们不仅会在痛苦中得到甜蜜，而且会意识到他们愚蠢的选择，他们在追逐肉欲的快乐时流了很多汗水，却失去了在主的面前永远持续的喜乐和快乐。

Would we believe the spies that have been visiting the new land, that Immanuel, God with us, is Lord of; hear, for Moses he was in that land, and he saith, Deut. 33:29. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! David was there a landed man, and what saith he of that new land that Christ hath found out? Psal. 16. Canaan at its best is but a wilderness to it. Verse 6. The lines are fallen to me in pleasant (things, or) places. Then there must be multitudes of pleasures, not one only in God; My heritage is pleasant above me, above my thoughts, or I have a goodly heritage. Solomon was a messenger who saw both lands, and he saith, Eccl. 2:13. Then I saw that wisdom excelled folly, as far as light exceedeth darkness. And the spouse saith, Cant. 1:12 is. When the King sitteth at his table, my spikenard sendeth forth the smell thereof. 13. A bundle of myrrh is my beloved, he shall lie all night between my breasts. Cant. 2:4. He brought me to the banqueting-house, and his banner over me was love. All the song reporteth great things of the kingdom of grace. Ask of Isaiah, What saw ye there? he answereth, chap. 25:6. It is a feast of fat things, a feast of wines on the lees, of fat things full of marrow. And Ezekiel saith, That there shall be a brave summer in that land, chap. 47:12. By the river upon the bank thereof, on this side, and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his month, because their waters issued out from the sanctury, and the fruit thereof shall be for meat, and the leaf thereof for medicine: this hath real truth even in the kingdom of grace. And Jeremiah saw the fruits of the land, and a golden age there, chap. 32:12. Therefore they shall come and sing in the height of Sion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock, and of the herd; and their soul shall be as a watered garden, and they shall not sorrow any more at all. And Christ brings good news out of that country, Mat. 22 that the life of all there, is the life of banqueters, called to the marriage-feast of a king's son, of which every one hath a wedding-garment. And if ye ask tidings of John, what saw ye, and heard ye there? He saith, I saw a prince's daughter with a crown on her head, Rev. 21:10. He shewed me the great city, the holy Jerusalem descending out of heaven from God, having the glory of God. Even an enemy, who saw the land afar off, and was not near the borders of it, saith, Numb. 24:5. How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! Surely, Prov. 2:10. Knowledge is pleasant to the soul. O all ye pleasures of the flesh, blush, and be ashamed; all world worshippers, be confounded, that ye toil yourselves in the fire for such short follies: were there no other pleasure in godliness, but to behold the Lord Jesus, what a pleasant sight must he be! The temple that stately and kingly house, of fair carved stones, cedar-wood, almug trees, brass, silver, gold, scarlet, purple, silks, in the art of the curious fabric and structure, was a wonder to the beholders: what beauty must be in the samplar! O what happiness, to stand beside that dainty precious ark, weighted now with so huge a lump of majesty, as infinite glory! to see that King in his throne, the Lamb, the fair Tree of life, the branches, which cannot for the narrowness of the place have room to grow within the huge and capacious borders of the heaven of heavens! for the heaven of heavens cannot contain him. What pen, though dipt in the river of life that flows from under the sanctuary, can write? What tongue, though shapen out of all the angels of that high kingdom, and watered with the milk and wine of that good land, can sufficiently praise this heart-ravishing flower of angels, this heaven's wonder, the spotless and infinitely beautiful Prince, the Crown, the Garland, the Joy of heaven, the wonder of wonders for eternity to men and angels? What a life must it be, to stand under the shadow of this precious Tree of life, and to cast up your eyes and see a multitude without quantity of the apples of glory; and to put up your hand, and not only feel, but touch, smell, see love itself, and be warmed with the heat of immediate love that comes out from the precious heart and bowels of this princely and royal standard-bearer, and leader of the white and glorious troops and companies that are before the throne? If one said, but finding the far-off dew-drops that fall at so many millions of miles distance from that higher mountain of God, down to this low region, Psal. 63:5. My soul shall be satisfied as with marrow and fatness; what must the glory itself be, that is in this dainty delightful one? We have but the droppings of the house here.
我们会相信那些访问新土地的间谍吗？以马内利，上帝与我们同在，是主宰；听啊，摩西曾在那地，他说，申命记 33:29。以色列啊，你是有福的！谁能像你这蒙耶和华拯救的百姓呢？他是你的帮助和你威严的刀剑！大卫也曾在那里，他对基督发现的新土地有何评价呢？诗篇 16。迦南在最好的时候也只是一片荒野。第 6 节。为我落在美好的地界。那里必定有无数的乐趣，不仅仅只有一个在上帝里；我的产业在我之上，超越我的思想，或者说我有一个美好的产业。所罗门是一个见过两个土地的使者，他说，传道书 2:13。我看出智慧胜过愚昧，就如光明胜过黑暗。新娘说，雅歌 1:12。王坐席的时候，我的哪哒发出香气。13.我的良人好像没药袋，必住在我两乳之间。雅歌 2:4。他带我进入筵宴的屋子，他的旗帜在我以上是爱。整首歌都在报告恩典之国的伟大事情。问以赛亚，你在那里看到了什么？ 他回答说，第 25 章 6 节。这是一顿肥美的盛宴，一场酒浆的盛宴，充满髓脂的肥美食物。以西结说，那个地方将有一个美好的夏天，第 47 章 12 节。在河边，这一边和那一边，将长出所有的树木作为食物，它们的叶子不会凋谢，果实也不会消失：它们将按照月份结出新的果实，因为它们的水源来自圣所，它们的果实将作为食物，叶子将作为药物：这在恩典的国度中是真实的。耶利米看到了那片土地的果实，以及那里的黄金时代，第 32 章 12 节。因此，他们将来到锡安的高处歌唱，并聚集到主的恩惠中，为了麦子、葡萄酒、油和羊群和牛群的幼崽；他们的灵魂将如同浇灌的花园，他们将不再悲伤。基督从那个国家带来了好消息，马太福音 22 章，那里的每个人的生活都是宴会者的生活，被邀请参加国王儿子的婚宴，每个人都有一件婚礼服装。 如果你们询问约翰的消息，你们在那里看到了什么，听到了什么？他说，我看到了一个王子的女儿，头上戴着王冠，启示录 21:10。他向我展示了从上帝那里降下来的伟大城市，圣洁的耶路撒冷，拥有上帝的荣耀。即使是一个远远看到这片土地的敌人，也没有靠近它的边界，他说，民数记 24:5。雅各的帐篷多么美好，以色列的帐幕多么华丽！诚然，箴言 2:10。知识对灵魂是愉快的。哦，所有肉体的快乐，脸红吧，感到羞愧；所有世俗的崇拜者，感到困惑，你们为了这些短暂的愚蠢而在火中劳累：如果敬虔中没有其他的快乐，只是为了看见主耶稣，那他一定是多么愉快的景象！那庄严而富丽堂皇的殿堂，由美丽的雕刻石头、雪松木、檀香木、黄铜、银、金、朱红、紫色、丝绸构成，以巧妙的结构和建筑艺术而闻名，对观者来说是一个奇迹：那样的样本一定是多么美丽！哦，站在那个精致宝贵的约柜旁边是多么幸福，它现在承载着如此巨大的威严，无限的荣耀！ 看到那位坐在宝座上的国王，羔羊，生命之美树，那些分支，由于空间狭小，无法在天堂的辽阔边界内生长！因为天堂也容不下他。哪支笔，即使沾满了从圣所下流的生命之河，能够书写？哪种语言，即使由那高天国的所有天使塑造而成，并以那美好土地的奶和酒滋养，能够充分赞美这令人心醉的天使之花，这天堂的奇迹，这无瑕且无限美丽的王子，这冠冕，这花环，这天堂的喜悦，这永远给人类和天使带来惊叹的奇迹？生活在这宝贵的生命之树的阴影下，抬头望去，看到无数的荣耀果实；伸出手，不仅能感受，还能触摸、闻到、看到爱本身，并被来自这位王子和统领的宝贵心脏和肠子中直接涌出的爱的热量温暖？这将是怎样的一种生活，站在这颗宝贵的生命之树的阴影下，抬头望去，看到无数的荣耀果实；伸出手，不仅能感受，还能触摸、闻到、看到爱本身，并被来自这位王子和统领的宝贵心脏和肠子中直接涌出的爱的热量温暖？ 如果有人说，但是找到了从上帝的那座更高的山上以数百万英里的距离落下的远处露珠，落到这个低地，诗篇 63:5。我的灵魂必如同用骨髓和肥脂满足；那么这美味可口的东西中的荣耀本身又是什么呢？我们在这里只有房子的滴水。

Use 3. Natural men say, this kingdom is a four, sad and weeping land; here is repentance, sorrow for sin, mortification. True; but tears that wash those lovely feet that were pierced for sinners, are tears of honey, and wine, and the joy of Christ's banqueting-house; and mortification, flowing from a lothing and a soul-surfeit of the creature, and a tasting of the new wine of Christ's Father's higher palace, is rather a piece of the margin and border of heaven, than a four and sad life.
使用 3. 自然人说，这个国度是一个四个悲伤和哭泣的土地；这里有悔改，为罪忧伤，苦修。是的；但是，洗净那些为罪人而受刺的可爱脚的眼泪，是蜜糖、酒和基督筵席的喜乐；而来自对受造物的厌恶和灵魂的过度饱和，以及品尝基督父亲更高宫殿的新酒的苦修，更像是天堂的边缘和边界，而不是四个悲伤的生活。

Object. 2. "But discipline, and the rod, and censures of Christ's house, makes the church terrible as an army with banners. Christ's yoke is easy; hath he not cords and bands to cut the necks of those that follow him?
但是，纪律、鞭笞和基督教会的谴责使教会变得像一支带旗帜的军队一样可怕。基督的轭是轻松的；他难道没有绳索和束缚来割断那些跟随他的人的脖子吗？

Answ. 1. Yea, but this rod is a rod of love, only used that the spirit may be saved in the day of the Lord Jesus, 1 Cor. 5:5. For the gaining of the soul, Mat. 13:15. For building of souls, 2 Cor. 10:8. And Christ's cords are silken and soft, and bands of love, every thread, twisted out of the love of Christ, Hos. 11:4. I drew them with the cords of men, with the bands of love. But consider, Psal. 48. The Lord's mountain of holiness is glorious. Verse 2. Beautiful for situation, the joy of the whole earth, is mount Sion, the city of the great King. But is it so to all? Verse 5. No: But lo, the kings were assembled, they passed by together; they saw it, and so they marvelled; they were troubled and hasted away. Verse 6. Terror took hold on them, and pain, as a woman in travail. What cause is there here that the kings should be afraid? They see a beautiful princess, the daughter of a glorious King, the joy of the whole earth; yet the Lord's people work on them, 1. a wondering; 2. more trouble of mind; 3. flying; they haste away, and cannot behold the beauty of God in a King's daughter: 4. Terror takes hold on them, and quaking of conscience: 5. When the powers of the world, princes, states, parliaments, see the convincing glory of another world in the church, they part with child for pain. It is known, some have such antipathy with a rose, which is a pleasant creature of God, that the smell of it hath made them fall a swooning. Jerusalem is the rebellious city, Ezra 4:12 therefore men are unwilling it should be built. Lusts in men's minds, either heresies, or any other fleshly affection, is against the building of the house of God.
答案 1：是的，但这根杆子是爱的杆子，只用于在主耶稣的日子里拯救灵魂（哥林多前书 5:5）。为了得到灵魂（马太福音 13:15）。为了建立灵魂（哥林多后书 10:8）。基督的绳索是丝绸般柔软的，是爱的束缚，每一根线都是由基督的爱扭成的（何西阿书 11:4）。我用人的绳索，用爱的束缚将他们拉来。但请考虑诗篇 48。主的圣山是荣耀的。第 2 节。锡安山，全地之喜乐，是大君王的城。但这对所有人都是这样吗？第 5 节。不是的：看哪，君王聚集，他们一起经过；他们看见了，就惊奇；他们惊慌匆忙地离开。第 6 节。恐惧抓住了他们，痛苦如同临产的妇人。这里有什么原因让君王害怕呢？他们看到了一个美丽的公主，是荣耀君王的女儿，是全地之喜乐；然而，主的子民对他们产生了作用：1.惊奇；2.心灵更加困扰；3.逃离；他们匆忙离开，无法看到上帝在君王的女儿身上的美丽；4.恐惧抓住了他们，良心颤抖；5. 当世界的权力、王子、国家、议会看到教堂中令人信服的另一个世界的荣耀时，他们为痛苦而分娩。众所周知，有些人对上帝的美好创造之一的玫瑰有着厌恶感，它的气味曾使他们昏厥。耶路撒冷是叛逆的城市，以斯拉记 4:12，因此人们不愿意它被重建。人类心中的欲望，无论是异端邪说还是任何其他肉体的感情，都反对建造上帝的殿堂。

Use. 4. A believer is a rich man, and an honourable, say he were a beggar on the dunghill: Christ cannot be poor, and he is a fellow-heir with Christ, Rom. 8:17. We must think the father of a rich heir hath bowels of iron, and sucked a tyger when he was young, who suffereth the heir, remaining an heir, to starve. As the natural man is but a fragment of clay, so he hath a life like an house let for money; and the rent and income that the house pays to the Lord of the land, is but hungring clay, a dead rent, and some new-born vanities of homage and service; but the promise, the Magna Charta, and the charter of food and raiment, that is an article of the covenant of grace, is a full assurance that the saints are noblemen, pensioners of the Prince of the kings of the earth: and Christ hath so broad a board, that he doth pay all his pensioners. And the saints are truly honourable, being come of the blood-royal, of the princely seed, John 1:13; 1 John 3:1, 9. And the church is a spiritual monarchy: the plant of renown, their head, said of her, Isa. 62:3. Thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God.
使用。4. 一个信徒是一个富有的人，一个尊贵的人，即使他是一个乞丐在粪堆上：基督不能贫穷，他与基督同为后嗣，罗马书 8:17。我们必须认为一个富有继承人的父亲有着铁一般的胆量，他在年轻时吸过老虎的奶，他容许继承人在仍然是继承人的情况下挨饿。正如自然人只是一块泥土的碎片，他有着像出租房一样的生活；房子支付给地主的租金和收入只是饥饿的泥土，一种死租，以及一些新生的虚荣和效忠；但是，恩典约的承诺、大宪章和食物和衣物的特许权是一个完全的保证，圣徒们是地球诸王的贵族，是王子的抚恤金领取者：基督有如此广阔的餐桌，他支付所有的抚恤金。圣徒们真正是尊贵的，因为他们来自皇室的血统，来自王子的种子，约翰福音 1:13；约翰一书 3:1, 9。教会是一个属灵的君主制：他们的头，那著名的栽培物，以赛亚书 62:3 说到她。耶和华必称你为有荣耀的冠冕，在你神的手中为皇冠。

Asser. 6. The other particular manner of drawing sinners to Christ, is real; in which we are to consider these two,
阿瑟。6.吸引罪人归向基督的另一种特殊方式是真实的；在这方面，我们要考虑这两个方面，

1. God's fit application of his drawing of the will.
上帝对他的意愿的恰当应用。

2. His irresistible pull of omnipotency.
他无法抗拒的全能力量。

In the former way of working, I desire that notice be taken (for doctrine's cause, rather than for art of logical method) of these four ways.
在以前的工作方式中，我希望注意到这四种方式（出于教义的原因，而不是逻辑方法的艺术）。

1. God worketh by measure and proportion.
上帝按照度量和比例工作。

2. By condescension.
通过屈尊俯就。

3. By fit internal application.
通过适当的内部应用。

4. By external, providential accommodation of outward means.
通过外在的、天意安排的外在手段。

1. In works of omnipotency without God, we see he keeps proportion with that which he works upon: when God waters the earth, he opens not all the windows of heaven, as he did in the deluge, to pour on mountains and valleys all his waters in one heap; for he should then not refresh, but drown the earth: therefore he makes the clouds like a sieve, and divides the rain in hosts and millions of drops of dew, that every single flower and inch of earth may receive moistening, according to its proportion. If the sun were as low down as the clouds, it should, with heat, burn up every green herb, tree, rose, flower, and our bodies; and if it were the highest of planets, all vegetables on earth should perish through extreme cold. It may be a question, tho' the omnipotent power of God move the will invincibly and irresistibly, whether omnipotency puts forth all its strength on the will; or, whether the will be able to bear the swing of omnipotency in its full strength? If the fowler should apply all his force and strength to catch the bird alive, he should strangle and kill it. Divines say, That Christ's dominion in turning the will, is, Dominium forte, sed suave; strong, but sweet and alluring: no wonder, if he carry the lambs in his bosom, Isa. 40:11 the warmness and heat of his bosom must sweetly allure the will. Drive a chariot as swiftly as an eagle flieth, and ye fire and break the wheels: knock crystal-glasses with hammers, as if ye were cleaving wood, and ye can make no vessels of them. This is not to deny that God's omnipotent power must turn the will, but to show how sweetly he leadeth the inclinations.
在没有上帝的全能作品中，我们看到他与他所作之物保持比例：当上帝浇灌大地时，他并没有像在洪水中那样打开诸天的窗户，将所有的水一股脑倾泻在山和谷地上；因为那样他将不是在滋润大地，而是在淹没大地：因此他使云朵像筛子一样，将雨水分成无数的水滴和露水，使每一朵花和每一寸土地都能按比例得到滋润。如果太阳像云朵一样低，它将用炎热烧毁每一片绿色的草木、树木、玫瑰和花朵，以及我们的身体；如果它是最高的行星，地球上的所有植物将因极寒而死亡。虽然上帝的全能力量无法抵挡地移动意志，但是否全能力量会将其全部力量施加在意志上，或者意志能否承受全能力量的摆动？如果捕鸟人将所有的力量都用来活捉鸟儿，他将把它勒死。 神说，基督通过转变意愿来统治，这是强大而甜美迷人的统治：难怪他把羔羊抱在怀里，以赛亚书 40:11，他怀里的温暖和热度必定甜美地吸引意愿。驾驶战车如同鹰一般迅猛，你会烧毁和破坏车轮；用锤子敲击水晶杯，就像劈木头一样，你无法制作出容器。这并不是否认上帝全能的力量必须转变意愿，而是展示他如何甜美地引导倾向。

2. The Lord by wiles and art works upon the will, Hos. 2:16. I will allure her, and bring her to the wilderness, and speak to her heart. The word of alluring is [Heb. pathah] seductus, deceptus suit; to be beguiled; and the Hebrew is, I will beguile, or deceive her; as Deut. 11:26. Take heed to yourselves, that your heart be not deceived. So Pethi is the simple man, that is facile and easily perswaded. Psal. 116:6. The Lord preserveth the simple. Then he saith, he will speak to her heart, [Heb. gnal] super, secundum, he will speak friendly to her; not according to the renewed heart, for it was not yet renewed; not according to the corrupt and unrenewed heart, for nothing that the Lord speaketh according to sinners, is suitable, but contrary to the renewed heart, and to internal persuading; but he speaketh all reason, according to the temper and natural frame of the heart, to convince and perswade that there is more reason in turning to God, than that the wit or engine of man can speak against it. Grace is pia fraus, a holy deceit, that, ere the soul be aware, it is catched; and tho' that be spoken of Christ, Cant. 6:12. Ere ever I was aware, my soul made me like the chariots of Amminadib; yet it hath truth in this, that, 1. No unconverted man intends to be converted, till God convert him; because spiritual intention is a vital act of the soul living to God: no living man can put forth a vital act of life, till the Lord be pleased to give him a new life. 2. That spiritual love, alluring the soul, worketh by such art as cannot be resisted: hence, conversion, and being drawn to Christ, is termed by the name of Charming; even as turning off Christ is a bewitching, or killing with an evil eye, as we say, Gal. 3:1 and so being drawn to God, is called a charming. And the wicked are rebuked for this, Psal. 58:4, 5 that being strangers to God, they are like the deaf adder, that stoppeth her ear, and will not hearken to the voice of charmers, (or singers, who sing as witches and inchanters do) charming wisely. There be two words that signify inchanting; the former is to* mutter with a low voice, as they do to serpents, to take and kill them: the other is to† conjoin and associate in one, as witches do, things most contrary. Conversion to God, is, to be allured, bewitched, overcome with the art of heaven, that changeth the heart. And the Lord made Peter and the apostles fishers of men. Christ layeth out hooks and lines in the gospel, Luke 5:10 to catch men with hope, as fishes are taken. Christ so condescendeth to work upon the will, as with art, and unawares, the will is taken, and made sick of love for Christ, and the man intended no such thing; as sickness cometh on men beside their knowledge or intention: so Christ maketh himself and heaven so lovely, and such a proportion and similitude between the soul and his beauty, as he appears most desirable, taking, and alluring. Gal. 4:20. I desire to be present among you (saith Paul) and to change my voice: I desire not to speak roughly, and with asperity, as I have written; but as a mother speaketh to her children, to allure you. The word of God is an arrow that kills afar off, and ere ye see it. There is a great difficulty to persuade a man, who is in another element, and without the sphere of the gospel's activity; as Christ and the natural man are in two contrary elements: there is required art for a man on the earth, to take a bird flying in the air; or for a man in a ship, or on the bank of the river, to catch a fish swimming in the element of the water. Christ lays out the wit, the art, and the wiles of free-grace to charm the sinner; but the sinner stops his ear: there is need of the witchcraft of heaven to do this. The love of Christ, and his tongue is a great inchantress: Ezek. 16:8. I said unto thee, when thou wast dying in thy blood, Live.
2. 主通过诡计和技巧影响意愿，何西阿书 2:16。我要引诱她，领她到旷野，对她说动心的话。引诱的意思是[希伯来语 pathah]被诱惑，被欺骗；被欺骗；希伯来语是，我要欺骗她；就像申命记 11:26 所说的那样。你们要谨慎，免得你们的心被欺骗。所以 Pethi 是简单的人，容易被说服的人。诗篇 116:6。耶和华保护纯朴的人。然后他说，他要对她说动心的话，[希伯来语 gnal]超越，根据，他要友善地对她说话；不是根据更新的心，因为它还没有更新；也不是根据腐败和未更新的心，因为主根据罪人所说的话，是不合适的，而是相反的，对于更新的心和内在的说服；但他说的都是理性的，根据心灵的性情和自然的构造，来说服和劝说转向上帝是更有道理的，胜过人的智慧或计谋所能反驳的。恩典是虔诚的欺骗，灵魂在不知不觉中被捕获；虽然这是指基督，雅歌 6:12 也这样说。 在我意识之前，我的灵魂使我像亚米拿底的战车一样；然而这是真实的，1. 没有未归信的人打算归信，直到上帝使他归信；因为属灵的意愿是灵魂活在上帝面前的生命行动：没有活着的人能够发出生命的行动，直到主愿意给他新的生命。2. 那引诱灵魂的属灵之爱，以无法抵抗的方式起作用：因此，归信和被吸引到基督被称为迷人；就像背离基督是被迷惑，或者用邪恶的眼光杀死一样，正如我们所说的，加拉太书 3:1，被吸引到上帝被称为迷人。恶人因此受到了指责，诗篇 58:4, 5 说，他们是陌生于上帝的人，就像聋子的毒蛇，塞住耳朵，不肯听从迷人的声音（或者像巫师和咒术师一样唱歌的人）迷人地智慧地唱歌。有两个词表示迷人；前者是用低声咕哝，就像他们对待蛇一样，抓住并杀死它们：另一个是将最相反的事物结合在一起，就像巫师那样。 归向上帝，是被天堂的艺术所吸引、迷住、征服，改变心灵。主使彼得和使徒成为人的渔夫。基督在福音中布置钩子和线，如路加福音 5:10 所说，用希望来捕捉人，就像捕鱼一样。基督如此降卑地作用于意愿，以艺术和不知不觉的方式，意愿被捕捉，对基督产生痴迷之爱，而人原本并没有这样的意图；就像疾病在人们不知情或无意之间降临一样：基督使自己和天堂如此可爱，灵魂与他的美之间有如此比例和相似之处，以至于他显得最令人渴望、迷人和吸引人。加拉太书 4:20。我渴望在你们中间（保罗说）并改变我的声音：我不想粗暴地说话，像我写的那样；而是像母亲对待她的孩子那样，来吸引你们。神的话是一支远程杀伤的箭，你们在看到它之前就已经被击中了。 劝说一个生活在另一个领域、远离福音活动范围的人是非常困难的；因为基督和属世人处于两个相反的领域：地上的人要捕捉在空中飞翔的鸟，或者在船上或河岸边捕捉在水中游动的鱼，都需要技巧。基督动用自由恩典的智慧、技巧和诱惑来吸引罪人，但罪人却塞住耳朵；这需要天上的巫术来完成。基督的爱和他的舌头是伟大的魔法师：以西结书 16:8：“我曾对你说，你在血中还活着。”

3. Christ knoweth how to apply himself internally to the will. Suppose one were to persuade a stiff and inexorable man, and knew what argument would win his heart, he would use that. The will is like a great curious engine of a water-work, consisting of an hundred wheels, of which one being moved, it moveth all the ninety-nine beside; because this is the master-wheel, that stirreth all the rest. Now, the Lord knoweth how to reach down his hand to the bottom of the elective faculty; and that wheel being moved, without more ado, it draws all the affections, as subordinate wheels. If the key be not so fitted in the work, wards and turnings of it, as to remove the cross bar, it cannot open the door. Omnipotency of grace is so framed and accommodated by infinite wisdom, as that it can shoot aside the dissenting power, without any violence, and get open the door. If free-will be the workmanship of God, as we must confess, it is a needless arguing of Arminians and Jesuits to say, That free-will is essentially a power absolutely loosed from pedeterminating providence; so as whatever God doth on the contrary, it may do, or not do; it may nill, will, chase, refuse, or suspend its action; for such a creature, so absolute, so sovereign and independent, as he that made it, cannot without violence to nature, turn, move, how, determine and master it, in all its elective power, for his own ends, and as seemeth good to the potter, for the manifestation of mercy and justice, is to say, he that made the free-will, cannot have mercy on it; he that framed the clay-vessel, cannot use it for honour to dishonour, as he pleaseth; he that moulded and created the horologe, and all the pins, pieces and parts, hath not power to turn the wheels as he pleaseth.
基督知道如何内在地应用自己于意愿。假设有人要说服一个固执而无情的人，并且知道哪个论点能够打动他的心，他会使用那个论点。意愿就像一个巨大而奇特的水工机器，由一百个轮子组成，其中一个轮子被转动，其他九十九个轮子也会跟着转动，因为这是主轮，它驱动其他所有轮子。现在，主知道如何伸手到选择能力的底部；当那个轮子被转动时，不需要其他操作，它就会带动所有的情感，就像从属的轮子一样。如果钥匙没有被适当地安装在工作中，无法移动交叉杆，它就无法打开门。无限的智慧通过无限的恩典来构建和适应，以便可以在没有任何暴力的情况下，将异议的力量推到一边，并打开门。 如果自由意志是上帝的杰作，正如我们必须承认的，那么争论阿米纳斯和耶稣会的人说，自由意志本质上是一种绝对脱离预定的神意的力量是多余的；因此，无论上帝做什么，它都可以做也可以不做；它可以不愿意、愿意、追逐、拒绝或暂停它的行动；因为这样一个绝对的、至高无上、独立的创造物，就像创造它的人一样，不能违背自然的力量，来转变、移动、决定和掌控它的所有选择权，为了自己的目的，正如陶工所愿，为了彰显怜悯和公正，就是说，创造自由意志的人不能怜悯它；塑造黏土容器的人不能按他所愿用它来荣耀或贬低；制作和创造钟表以及所有的销子、零件和部件的人没有权力按他所愿转动轮子。

4. Christ in external means accommodates himself so in the revealing of himself, as he thinks good.
基督在外在的方式中，根据他认为合适的方式来展示自己。

1. In accommodating his influence with his word.
在顺应他的影响力与他的话语。

2. With externals of providence.
以上帝的外在表现。

The breathings of the Holy Ghost go so along with the word, as the word and the Spirit are united, as if they were one agent; as sweet smells are carried thro' the air to the nose. The word is the chariot, the vehiculum, the horse; the Spirit the rider. The word the arrow, the Spirit steeleth and sharpeneth the arrow. The word the sword; the Spirit the steel-mouth and edge, that cutteth and divideth asunder the soul and the spirit, the marrow and the joints, Heb. 4:12 it is the same Christ, in all his loveliness and sweetness, that is preached in the word, and conveyed to the soul; not God or Christ as abstracted from the word, as enthusiasts dream. And though the preacher add a minsterial spirit to the word, to cause Felix tremble; yet he is not master of the saving and converting Spirit. Golden words, tho' all gospel, and honeyed with heaven and glory, planting and watering, without the Spirit, are nothing.
圣灵的呼吸与道相辅相成，就像道和灵是一个合一的行动者；就像甜香通过空气传到鼻子一样。道是战车、载具、马；灵是骑士。道是箭，灵磨利并尖锐箭头。道是剑，灵是剑刃和剑口，能将灵魂和灵魄、骨髓和关节分开，希伯来书 4:12。在道中传讲的是同样可爱和甜美的基督，传达给灵魂；不是神或基督从道中抽象出来的，如同狂热者所梦想的。虽然传道者在道中加入了牧师的灵，使非利克斯战栗；但他并不是拥有拯救和转化的灵。金言虽然都是福音，充满了天堂和荣耀，播种和浇灌，但没有灵，一切都是无用的。

In externals of providence, God chuseth,
在上帝的外部安排中，祂选择了

1. Means.
手段。

2. Time.
时间。

3. Disposition.
处理方式。

4. Anticipation of the sinner's intention.
罪人意图的预期。

5. Fit words.
适合的词语。

1. In means. God appears to Moses, acquainted with mountains and woods, in a bush which burnt with fire; to the wise men skilled in the motion of the heaven, in a new star; to Peter a fisher, in a draught of fishes.
在某种方式中，上帝向懂得山林的摩西显现，以一棵被火焚烧的灌木；向精通天体运动的智者显现，以一颗新星；向渔夫彼得显现，以一网捕鱼。

2. He setteth a time, and takes the sinner in his month, Jer. 2:24. In his time of love, Ezek. 16:8. When he is ripe, like the first ripe in the fig-tree, Hos. 9:10.
他设定了一个时间，抓住罪人，耶利米书 2:24。在他的爱的时候，以西结书 16:8。当他成熟时，像无花果树上的初熟果实，何西阿书 9:10。

3. Often he chuseth in the furnace, Hos. 5 last verse, I will return to my place. Hebrew, till they make defection or be guilty, for the most part, man is not guilty in his own eyes, while he be as Manasseh was in the briars. The fire melting the silver portrait of a horse, causes it lose the figure of head, feet, legs, and turns all in liquid white water; and then the metal is ready to receive a far other shape, of a man, or any other thing: the man is ductile and bowable, and impartial, when God seals and stamps the rod; he is not so wedded to himself as before; it may be also, that mercies, and great deliverances, and favours, melt the man, and bring him to some gracious capacity to be wrought on by Christ.
经常他在炉中选择，何西阿书 5 章最后一节，我要回到我的地方。希伯来语，直到他们背叛或有罪，大多数情况下，人在自己的眼中并不有罪，就像玛拿西在荆棘中一样。火融化了银马的形象，使它失去了头、脚、腿的形状，变成了液体白水；然后金属就准备好接受一个完全不同的形状，如人或其他任何东西：当上帝封印和盖印这根杖时，人是可塑和可弯曲的，公正的；他对自己的执着不再那么强烈；也许还有，恩典、伟大的拯救和恩惠使人融化，使他有一些恩慈的能力被基督所塑造。

4. Christ anticipates the current of the heart and intention. When Saul is on a banquet of blood, Christ outruns him, and turns him; all men are converted, contrary to their intentions: thousands are in a channel and current of high provocations, and they are in the fury of swelling over the banks; and Christ gets before them, to turn the current to another channel. Christ is swift, and they are all chased men that are converted. Sure, Matthew, that morning he came to the receipt of custom, minded nothing but money, and his count book, and had not a foreset purpose of Christ; and because intentions, purposes, counsels, are, as it were, essential to rational men, as men, and the refined'st acts of reason, and their noblest, and most angel-like works; and Christ catcheth sinners contrary to their intentions; and, in this sense, saves the sinner, blesses him, and gives him Christ, and heaven against his will, whether he will or not, that is, whether he spiritually will or no, or whether he savingly intend his own conversion, or not.
基督能预知人的内心和意图。当扫罗沉溺于血腥的宴会时，基督超越了他，改变了他；所有人都被转变，违背了他们的意愿：成千上万的人陷入了高度挑衅的渠道和洪流中，他们愤怒地冲破堤岸；而基督却在他们之前，将洪流转向另一个渠道。基督迅捷无比，而那些被转变的人都是被追逐的人。当马太那天早上去收税时，他心里只想着钱，只顾着账本，没有对基督有任何预设的目的；因为意图、目的、计划对于理性的人来说，就像是他们作为人的本质，是最精致、最高尚、最像天使的行为；基督违背了罪人的意愿，拯救了他们，祝福了他们，给了他们基督和天堂，无论他们是否愿意，无论他们是否在灵性上愿意，无论他们是否真正打算自己的转变。

5. There is one golden word, (and God is in the word) one good word, that is fit and dexterous, hic & nunc, Prov. 25:11. A word fitly spoken, (Heb. A word fitly spoken on his wheels) is like apples of gold in pictures of silver. Sure, Christ's words, to a sinner ripe for conversion, move on wheels, that is, in such order, as two wheels in one cart, they answer most friendly one to another in their motion, because Christ observeth due circumstances, of time, place, person, congruency with the will and disposition; as, Hos. 2:14 and Solomon's, Eccl. 12:10. The preacher sought to find out acceptable words, Heb. words of will, or of good will; Christ was greater than Solomon, and is a higher preacher than he, and seeks out words to the heart, that burn the heart, Luke 24:32. Sure, there is more of heaven, more life and fire, in these words to Matthew, Follow me; and to dying Jerusalem, live; than in ordinary words, the Hebrews call vain words. Isa. 36:5. A word of life. Prov. 14:23. [Heb debar shephathaim] these be words of wind, that are empty, and have no fruit; the words of the Lord, fitted for converting, are words of the heart, and words of power which want not the effect. They are words fit for the heart, Isa. 40:2; Hos. 2:14. Such words as teach the heart, Isa. 54:13; John 6:45. There is an uncreated word suitable for the heart, that goes along with the word spoken, and that meets with all the biasses, turnings, and contradictions of the heart, and takes the man; and no word but that only can do the business, there is a word that is with child of love; a word cometh from God, and 'tis a coal from the altar, that is before the Lord's throne, and it fires up all iron locks in the soul, that the will must yield. The woman of Samaria, heareth but these words, I am he that talketh with thee; and her will is burnt with a strong necessity of love; she must leave her water-pot, and, for joy, go and tell tidings in the city, Come and see, I have found the Messiah. Christ maketh a short preaching to Magdalene, and in his own way saith, but, Mary; and Christ himself is in that word, her will is fettered with love. Peter makes a sermon, Acts 2 and there be such coals of paradise in his words, that three thousand hearts must be captives to Christ, and cry, What shall we do to be saved? Every key is not proportioned to every lock, nor every word fit to open the heart.
有一个黄金的词语，（神就在其中）一个好的词语，适合且灵巧，就是此时此地，箴言 25:11。恰当的话（希伯来语“恰当地说话在轮子上”），就像是镶嵌银子的金苹果。当然，对于一个准备转变的罪人来说，基督的话就像车轮上的话语，也就是说，它们的顺序和两辆车中两个车轮之间相互友好地回答，因为基督注意到时间、地点、个人的情况，以及与意志和性格的一致性；例如，何西阿书 2:14 和所罗门的讲道 Ecc.12:10。传道人试图寻找可以接受的话，希伯来语语言的意愿，或好意的话;基督比所罗门更伟大，是比他更高级的传教士，寻找到能够燃烧人心的话语，路加福音 24:32。当然，这些话语中有更多的天堂、更多的生命和火焰，对于马太说的“跟从我”，以及对于将死的耶路撒冷说的“活着”，比起普通的话语来说，希伯来人称之为空话的话语更有生命力。箴言 14:23 [希伯来语 debar shephathaim]这些都是虚无的话语，没有果实;而适用于转变的主话语是有力而不缺效果的话语。 他们是适合心灵的话语，以赛亚书 40:2；何西阿书 2:14。这样的话语能教导心灵，以赛亚书 54:13；约翰福音 6:45。有一种适合心灵的非创造性话语，与所说的话语一起存在，并满足心灵的偏见、转变和矛盾，使人屈服；只有这样的话语才能完成这个任务，有一种话语怀有爱的胎儿；一种来自上帝的话语，是主宝座前的祭坛上的一块炭火，它点燃了灵魂中所有的铁锁，使意愿必须屈服。撒玛利亚的妇人只听到这些话，我就是和你说话的那个人；她的意愿被强烈的爱的必要性所燃烧；她必须放下她的水罐，为了喜悦，去城里传报好消息，来看，我找到了弥赛亚。基督对马利亚进行了简短的讲道，用他自己的方式说，但是，马利亚；基督自己就在那个话语中，她的意愿被爱所束缚。彼得在使徒行传第二章进行了一次讲道，他的话语中有来自天堂的炭火，以至于三千个人的心必须成为基督的俘虏，并呼喊，我们该怎么办才能得救？ 每一把钥匙都不适合每一把锁，也不是每个词都能打开心扉。

But though Christ speak to men in the grammar of their own heart and calling, I am far from defending the congruous vocation of Jesuits, once maintained by Arminus, and his disciples, at the conference at Hague; but now, for shame, forsaken by Arminians. For the Jesuits take this way; asking the question, How cometh it to pass, that of two men equally called, and drawn to Christ, and as they dream (but it is but a dream) affected and instructed with habitual and preventing grace of four degrees, the one man believes, and is converted; the other believes not, but resists the calling of God? They answer, Christ calleth, and draweth the one man, when he foresees he is better disposed, and shall obey; as his free-will being in good blood, after sleep, and a good banquet, and fitter to weigh reasons, and compare the way of godliness with the other way: and he calleth the other, though, both in regard of grace and nature, equal to him that is converted, when he foresees he is in that order of providence, and accidental indisposition, of sadness, sleepiness, hunger, and extrinsical dispositions of mind, that he shall certainly resist; and both these callings are ordered and regulated by the two absolute decrees of election and reprobation from eternity.
但尽管基督用人们自己的心灵和呼召的语法与他们交谈，我远非支持耶稣会士的合适职业，这曾经是阿尔米尼乌斯及其门徒在海牙会议上坚持的观点，但现在，出于羞耻，阿尔米尼派已经放弃了这个观点。因为耶稣会士采取了这样的方式：他们问道，为什么在两个同样被呼召并被基督吸引的人中，他们梦想中（但这只是一个梦想）被四个程度的习惯性和预防性恩典所感动和教导，其中一个人相信并归向基督，而另一个人不相信，反抗上帝的呼召呢？ 他们回答说，当他们预见到自己更加愿意和顺从时，基督呼召并吸引着一个人；就像他们的自由意志在良好的状态下，经过睡眠和美好的宴会后，更适合权衡理由，并将虔诚之道与其他道路进行比较。他也呼召另一个人，尽管在恩典和本性方面，他与被转化的人相等，但他预见到他处于那种守护和偶然的不适状态，如悲伤、困倦、饥饿和心理上的外在因素，他肯定会抵抗；这两种呼召都受到了从永恒中的选定和拒绝的两个绝对决定的规范和调整。

The Arminians answer right-down, The one is converted, because he wills, and consents; whereas he might, if it pleased him, dissent and refuse the calling of God: and the other is not converted, because he will not be converted, but refuses; whereas he hath as much grace as the other, and may, if he will, draw the actual co-operation of grace (the habitual he hath equally, in as large a measure as the other) and be converted, and believe; nor is there any cause of this desparity in the man converted, and the man not converted, in God, in his decree, in his free-grace, but in the will of the one, and the not willing of the other.
亚米尼派的回答很明确，一个人会归向上帝，是因为他愿意和同意；而如果他愿意的话，他也可以不同意和拒绝上帝的呼召。另一个人不会归向上帝，是因为他不愿意归向，而是拒绝；尽管他和另一个人一样拥有同样多的恩典，如果他愿意的话，他也可以通过实际的恩典合作（他和另一个人一样拥有同样多的习惯性恩典）而归向上帝，相信上帝；在被归向和不被归向的人之间，没有任何原因可以归因于被归向的人和不被归向的人，而是在于一个人的意愿和另一个人的不愿意。

Our divines say, 1. There never were two men equal in all degrees, as touching the measure and ounces of habitual saving internal grace; yea, that the never-converted man had never any such grace.
我们的神职人员说，1. 在所有程度上从事习惯性节俭内在恩典的度量和盎司方面，从来没有两个人是相等的；是的，那些从未受洗的人从来没有这样的恩典。

2. That the culpable and moral cause, why the one is not converted rather than the other, is his actual resistance, and corruption of nature, never cured by saving grace; but the adequate, physical, and only separating cause, is, 1. The decree of free election, drawing the one effectually, not the other. 2. Habitual saving grace, seconded with the Lord's efficacious actual working in the one, and the Lord's denying of habitual and actual grace to the other; not because the will of the creature casts the balance, but because the Lord hath mercy on the one, because he will, and leaves the other to his own hardness, because he will; and that the separating cause is not from the running, willing, and sweating of the one, and the not-running, and not-willing of the other; but from the free, unhired, independent, absolute grace of Christ.
那个有罪和道德原因，为什么一个人没有被转化而另一个人被转化，是他实际的抵抗和本性的腐败，从未被救赎的恩典治愈；但充分的、物理的、唯一的分离原因是：1. 自由选举的旨意，有效地吸引一个人而不是另一个人。2. 习惯性的救赎恩典，在一个人身上与主的有效实际工作相辅相成，而主则拒绝给予另一个人习惯性和实际的恩典；不是因为造物主的意愿倾向于某一方，而是因为主出于他的意愿怜悯一个人，而将另一个人交给他自己的顽固；而分离的原因不是来自一个人奔跑、愿意和流汗，以及另一个人不奔跑和不愿意；而是来自基督自由、无偿、独立、绝对的恩典。

But the Jesuits congruous calling we utterly reject, 1. Because this is the Pelagian way, sacrilegiously robbing the grace of God; for the Lord foreseeth, this man placed in such circumstances and course of providence will believe, the other will not, because he will do so, and the other will not do so; and both the placing of the one in such an opportunity, and his willing believing, and the other man's nilling not-believing, is in order before the fore-knowledge, and far more before the decree of God and his actual grace; and therefore free-will is the cause why the one is converted, not the other, for both had equal habitual grace; and the one is not to give thanks for his conversion comparatively, more than the non-converted, but to thank his own free will. 2. The object of their fancy of their new middle science, is a foreseen providence, of the conversion of all that are willing to be converted, and voluntary perseverance in grace; and the non-conversion and final impenitency of all the wicked that are willing to refuse Christ; and these two go before the prescience, before the decrees of election and reprobation; so as God is necessitated to chuse these, and no other; and to pass by these, and no other. Whatever hath a future being before any decree of God, cannot by any decree be altered or otherwise disposed of than it is to be; so the Lord, in all things decreed, and that come to pass contingently, must have nothing but an after-consent, and an after-will to approve them, when they were now all future before his decree: this is to spoil God of all free-will, free-decrees, liberty and sovereignty in his decrees, and that men's free-will may be free and independent, to lay God's freedom of election and reprobation under the creature's feet. 3. Jesuits dream, that Christ cannot conquer the will to a free consent, except he lie in wait to catch the man when he hath been at a fat banquet after cups, hath slept well, is merry; and when he sees the man is in a good blood, then he draws and invites, and so catches the man: and when he seeth the reprobate in a contrary ill blood, though he seriously will and intend their salvation, and gave his Son to die for them, yet then he draws, when he foresees they by the dominion of free-will shall refuse; and he draws neither after, nor before, but at the time when he knows free-will is under such an ill hour, as it freely came under, without any act of God's providence and free decree, and in the which the called and drawn man shall certainly spit on Christ, and resist the calling of God. But this resolves heaven and hell, salvation and damnation, into such good or ill humours, and orders of providence, as a banquet, no banquet, a crabbed disposition, or a merry; whereas grace, which by an omnipotent and insuperable power removes the stony heart, can more easily remove these humours, and win the consent, when the man is decreed for glory: and besides that, all men unconverted, and in their own element of corrupt nature, are ill to speak to, and in a sinful blood of resisting, except Christ tread upon their iron neck and subdue it; and he spreads the skirts of his love over Jerusalem at the worst, Ezek. 16:6, 8. Scripture is silent of such a manner of drawing, and the grace of Christ and his decree lies under no such hazard or lottery, as such imaginary dispositions or good humours, thousands being brought in to Christ in chains, in saddest afflictions: nor is grace, being a plant of heaven, a flower that grows out of such clay-ground.
但是我们完全拒绝耶稣会士的合适召唤，1.因为这是佩拉奇主义的方式，亵渎地剥夺了上帝的恩典；因为主预见到，这个人被安置在这样的环境和神的安排下会相信，而另一个人不会相信，因为他会这样做，而另一个人不会这样做；而且将一个人置于这样的机会中，他愿意相信，而另一个人不愿意相信，都是在预知之前，更是在上帝的旨意和实际恩典之前；因此，自由意志是一个人转变的原因，而不是另一个人，因为两者都有同样的习惯性恩典；一个人对他的转变相对地不比未转变的人更感恩，而是要感谢他自己的自由意志。2. 他们对新的中间科学的幻想对象是预见的神意，即所有愿意转变的人的转变和自愿坚持恩典；以及所有愿意拒绝基督的恶人的非转变和最终不悔改。这两者在选举和拒绝的决定之前发生；因此上帝被迫选择这些人，而不是其他人；并且放弃这些人，而不是其他人。在上帝的任何决定之前，任何具有未来存在的事物都不能通过任何决定来改变或以其他方式处理；因此，主在所有被决定并偶然发生的事情中，必须只有事后同意和事后意愿来批准它们，当它们在他的决定之前都是未来的时候。这就是剥夺上帝在他的决定中的自由意志、自由决定、自由和主权，以及人的自由意志可以自由和独立，将上帝的选举和拒绝的自由置于受造物的脚下。 耶稣会士梦想，除非他在人们参加丰盛的宴会、喝了酒、睡得好、心情愉快之后，悄悄等待时机，才能征服他们的意愿，获得他们自由的同意；当他看到人们情绪高涨时，他就会引诱并吸引他们，然后捕捉他们；而当他看到那些被拒绝的人处于相反的不良情绪时，尽管他真诚地希望和打算拯救他们，并为他们的罪而献出了他的儿子，但他会在他们自由意志的统治下拒绝时引诱他们；他既不在之前引诱，也不在之后引诱，而是在他知道自由意志正处于那样一个不好的时刻时引诱，这是自由意志自由地接受的，没有任何上帝的预见和自由决定的行动，并且在这个时刻，被呼召和引诱的人肯定会唾弃基督，并抵抗上帝的呼召。 但是，这将天堂和地狱、救赎和诅咒都归结为好或坏的情绪和上帝的秩序，就像宴会一样，有宴会，有脾气暴躁的人，或者开心的人；然而，恩典通过全能和无法超越的力量，能更容易地消除这些情绪，并在人被预定为荣耀之时获得同意；此外，所有未被转化并处于自己腐败本性的人，都很难与之交谈，并在抵抗的罪恶之血中，除非基督踏在他们的铁颈上并征服它；他在最糟糕的时候也将他的爱之翼展开在耶路撒冷上，以西结书 16:6, 8。圣经对这种吸引方式保持沉默，基督的恩典和他的决定没有遭受这种想象中的情绪或好脾气的危险或抽奖，成千上万的人在最悲惨的苦难中被带到基督面前；而恩典作为天堂的植物，不是从这样的泥土中生长出来的花朵。

Asser. 7. Christ draws by such a power (and this is the last point in the drawing) that it is not in the power of man to resist him.
基督以这样的力量吸引（这是吸引的最后一点），人无法抵抗。

1. He draws by the pull of that same arm and power by which he commanded light to shine out of darkness, 2 Cor. 4:6 by which he raised the dead out of the graves. Eph. 1:18, 19 by the exceeding greatness of his power, and the mighty power by which he raised Christ from the dead. Arminians answer, This was omnipotency of working miracles; but what was it to the salvation of the Ephesians, and to the hope of their glory, to know with opened eyes such a power as Judas knew? and can the dead chuse but be quickned and come out of the grave, when God raiseth them? Job. 5:25. That vaga necessitas, the strong moral necessity talked of by Jesuits, when strong moral motives work, is a dream there, for it may come short: a man quickned in the grave, and put to his feet, as Lazarus was, of necessity must come out; he will not lie down in the grave again, and kill himself: a man starving for hunger, when meat is set before him on any terms he desires, if he be in his right wits, will necessarily eat and not kill himself: but the necessity of saving souls, in the tender and loving mind of God in Christ, is much stronger; and if we consider the corruption of will, this fancied vaging necessity cannot so bow the will, but it is necessary that corrupt will dissent, rather than conent to Christ.
他借着那同一手臂的力量绘画，以及他命令光从黑暗中发出的能力完成，歌林多后书 4：6 他借此从坟墓中复活死者，以弗所书 1:18, 19 借着他无比的大能，和他从死人中复活基督的大能。阿敏派人回答说，这是工作奇迹的全能；但对以弗所人的救恩，以及他们的荣耀盼望，知道像犹大知道的那样的能力有什么作用？当上帝使他们复活时，死人能选择不复活而离开墓吗？约伯记 5:25。 那种被耶稣会士所谈论的强烈道德必要性，在那里只是一个梦想，因为它可能不够：一个在坟墓中复活并站起来的人，必然会出来；他不会再躺在坟墓里，自杀；一个饥饿的人，当有食物以任何他想要的条件摆在他面前时，如果他头脑清醒，必然会吃而不是自杀；但是，上帝在基督里的温柔和爱心中，拯救灵魂的必要性更强烈；如果我们考虑到意志的腐败，这种想象中的必要性不能使意志屈服，而是必然导致腐败的意志不同意，而不是同意基督。

2. God taketh away all resisting, and the vitious and wicked power of resisting, he removeth the stony heart, openeth blind eyes, removeth the vail that is over the heart in hearing or reading the scriptures. Ezek. 36:26; 2 Cor. 3:16, 17; Deut. 30:6; Col. 2:11 takes the man's sword, and armour from him, cuts off his arms, so as he cannot fight or resist you. It is true, Christ taketh not from David, Abraham, prophet, apostle, or from any men or angels that are to be saved, the natural created power of nilling and willing, purum TÒ posse nolle, Christo trahente, but he taketh away the moral, wicked, and godless disposition of resisting.
上帝除去一切抵抗，邪恶和恶劣的抵抗力量，他除去了石心，开启了盲目的眼睛，除去了在听或读经文时覆盖在心上的面纱。以西结书 36:26；哥林多后书 3:16, 17；申命记 30:6；歌罗西书 2:11 夺走了人的剑和盔甲，割断了他的手臂，使他无法战斗或抵抗你。诚然，基督并未夺去大卫、亚伯拉罕、先知、使徒或任何将要得救的人或天使的自然创造的意愿和意志的能力，纯粹的能够不愿意，基督引导着，但他除去了邪恶、恶劣和无神论的抵抗倾向。

3. God layeth bonds on himself by, 1. Promise, 2. Covenant, 3. Oath, to circumcise the heart of the chosen ones, Deut. 30:6. To put his law in their inward parts. Jer. 31:32, 33. To give them one heart to fear God for ever, not to depart from God. Jer. 32:39, 40; Heb. 8:6, 7 &c. To bless them, Heb. 6:16, 17, 18; Gen. 20:16; 17; Psalm 89:33–37; Heb. 1:5, 6. We cannot imagine that God will keep covenant, promise and oath, upon a condition, and with a reserve, that we give him leave so to do; that is as much as the Creator will be faithful, if the creature will be faithful: and there is nothing glorious in the gospel and 2d covenant above the law and 1st covenant, if God promise not to remove the power of resisting: for, if God do not promise to work our obedience absolutely, without any condition depending on our free-will, then must free-will be so absolutely indifferent, as it can suspend God from fulfilling his oath. Now, the law had a promise of life, if ye do this, ye live eternally; but God neither did work, nor was tied by the tenor of that covenant, to work in us to do, to will, to continue, to abide in all written in the law of God to the end; and therefore it was a broken covenant. Nor can Arminians make the covenant, gospel promise, and oath of God, so conditional as the law of works, or as the promise of giving the holy land to the seed of Abraham, upon condition of saith, because many could not enter in, because of unbelief; except Arminians and Jesuits prove, 1. That all that entered into the holy land, young and old, did believe, and were elected to salvation, redeemed and saved, as Caleb and Joshua were, as all that enter into the true promised land are believers; otherwise they die, are condemned; and can never see God, John. 3:18, 36; 5:16; Joh. 11:26 and 5:24; Mark 16:16; Acts 15:11; Acts 11:17, 18. But the former is most evidently false in the history of Joshua and Judges; multitudes entered in who never believed, as multitudes entered not in who believed, as Moses and many others. And therefore, from this, that many entered not in, because of unbelief; the Arminians shall never prove, that as God makes a promise of life eternal, that believers infallibly and only shall be saved, and unbelievers excluded: so God made a covenant and promise, that all these of Abraham's seed infallibly, and all these only should enter into the holy land, who should believe, as did Caleb and Joshua. I put all Arminians and Papists, and patrons of universal atonement, to prove, any such covenant or promise. 2. Let Arminians prove that faith and a new heart was promised to all Abraham's seed who were to enter into the holy land, as it is promised to all the elect who are saved, and enter into the kingdom of heaven, Ezek. 36:26; Jer. 31:32, 33; Jer. 32:39, 40. 3. That the promise of eternal rest in heaven was typified by conversion to Christ, and conversion upon condition of faith, as they say, but without ground. The holy land was promised to all Abraham's seed upon condition of faith, the like we say to all conditional promises of God made in scripture, that are as the legs of the lame unequally parallel'd with the covenant of grace. Because this is the only answer adversaries can give, tho' it be as a parable in fools' mouths; let it be considered, 1. The difference between the first covenant which was broken, Jer. 31:32, 33, 34 and the better covenant which is everlasting, and cannot be broken, Jer. 31:35, 36, 37 and 32:39, 40; Isa. 54:10, 11; Isa. 59:19, 20; Heb. 8:6, 7, &c. is expresly holden forth to make the new covenant better than the old; but its close removed, for both are broken covenants by this reasoning. 2. When God promiseth the removing of an old and stony heart, and to give a new heart; he promiseth to take away resisting in us, for nothing can resist Christ's drawing, but the stony and old heart. 3. The apostle's reason, Heb. 6:13, 14, 15, 16 of the Lord's two immutable things, his oath and promise, is, That we might have strong consolation and hope. Now, this makes undeniably the consolation, tho' never so strong, the hope never so sure, to depend on our free-will; if the sinner brew well, he drinks well: if he resist not grace, as he may, or accept it as God's free-will thinks good, he is a tutor and lord of his own hope and consolation. Christ cannot help him to determine his will, if so be he be a bad husband of his own nilling and willing, let him see to it. 4. It must be in him that willeth, and runneth, and deserveth well, as on the separating cause, that saveth or damneth, not in God that sheweth mercy; by this vain arguing of loose and fast free-will, doing and undoing, all at its pleasure, let Christ do his best.
3. 上帝通过承诺、契约和誓言来约束自己，以割礼选民的心（申命记 30:6）。将他的律法放在他们的内心深处（耶利米书 31:32, 33）。赐给他们一颗永远敬畏上帝的心，不离弃上帝（耶利米书 32:39, 40；希伯来书 8:6, 7 等）。祝福他们（希伯来书 6:16, 17, 18；创世记 20:16；17 章；诗篇 89:33–37；希伯来书 1:5, 6）。我们不能想象上帝会在条件和保留的情况下遵守契约、承诺和誓言，只有在我们允许他这样做的情况下，创造者才会忠诚，如果受造物忠诚的话。如果上帝不承诺绝对地工作我们的顺从，不依赖于我们的自由意志上的任何条件，那么自由意志就必须是如此绝对中立，以至于它可以阻止上帝履行他的誓言。 现在，根据法律的承诺，如果你这样做，你将永远活着；但上帝既没有行动，也没有被那个约定的条款所束缚，去在我们内部工作，去做，去愿意，去继续，去遵守上帝的律法直到最后；因此，这是一个破裂的约定。亚米尼亚人和耶稣会修士不能使上帝的约定、福音的承诺和誓言如此有条件，就像行为的法律或者给予亚伯拉罕后裔圣地的承诺一样，以信仰为条件，因为许多人因为不信而无法进入；除非亚米尼亚人和耶稣会修士能够证明：1. 所有进入圣地的人，无论年轻还是年老，都相信，并且被选中得救，被救赎和拯救，就像迦勒和约书亚一样，就像所有进入真正应许之地的人都是信徒一样；否则，他们将会死亡，被定罪；永远无法见到上帝，约翰福音 3:18, 36; 5:16; 约翰福音 11:26 和 5:24; 马可福音 16:16; 使徒行传 15:11; 使徒行传 11:17, 18。但是在约书亚记和士师记的历史中，前者在事实上是错误的；进入的人中有许多人从未相信，就像许多人没有进入，但他们相信，比如摩西和其他许多人。 因此，由于不信，许多人没有进入，亚米拿人永远无法证明，上帝既然承诺了永生，那么只有信徒才能得救，而不信者则被排除在外；同样，上帝也立约并承诺，只有亚伯拉罕的后裔中那些坚信的人才能进入圣地，就像迦勒和约书亚一样。我要求所有亚米拿人、天主教徒和普救论的支持者证明这样的约定或承诺。2.让亚米拿人证明，所有进入圣地的亚伯拉罕的后裔都被承诺了信仰和新的心灵，就像所有得救并进入天国的选民被承诺了一样，以西结书 36:26；耶利米书 31:32, 33；耶利米书 32:39, 40。3.他们说，对基督的归向和信仰是对天堂永远安息的预表，但没有根据。圣地的承诺是以信仰为条件给予亚伯拉罕的后裔，我们也同样说，上帝在圣经中所作的所有有条件的承诺，与恩典的约不成比例，就像瘸子的腿一样。 因为这是对手能给出的唯一答案，尽管它在愚人口中如寓言一般；让我们考虑一下：1. 第一个被破坏的约（耶利米书 31:32, 33, 34）与永恒不可破坏的更好的约（耶利米书 31:35, 36, 37 和 32:39, 40；以赛亚书 54:10, 11；以赛亚书 59:19, 20；希伯来书 8:6, 7 等）之间的区别，明确地表明新约比旧约更好；但是，根据这种推理，两者都是被破坏的约。2. 当上帝应许除去旧的石心，赐予新的心时，他应许除去我们内心的抵抗，因为只有石心和旧心才能抵抗基督的吸引。3. 使徒在希伯来书 6:13, 14, 15, 16 中提到主的两个不可改变的事物，他的誓言和应许，是为了使我们能够得到坚固的安慰和希望。现在，这无可否认地使安慰变得依赖于我们的自由意志；如果罪人酿得好，他就喝得好；如果他不抵抗恩典，如他所能，或者接受它，如上帝的自由意志认为好的，他就是自己希望和安慰的导师和主人。 基督不能帮助他确定他的意愿，如果他是一个对自己的意愿和意愿不好的丈夫，让他自己去看。4. 必须在他自己的意愿、奔跑和表现良好中，作为分离的原因，拯救或定罪，而不是在显示怜悯的上帝中；通过这种关于自由意志的虚无争论，随心所欲地做和不做，让基督尽力而为。

Arg. 4. Whom God predestinateth, them he also calleth and glorisieth, as all the predestinated are indeclinably called and glorified, Rom. 8:30; Acts 13:48; 1 Pet. 1:2. Now, by this, multitudes should be predestinate, who are never called and glorified, if they have it in their free and independent choice to resist the drawing of Christ.
阿拉伯语。4. 神所预定的人，他也召唤并荣耀，因为所有预定的人都不可避免地被召唤和荣耀，罗马书 8:30; 使徒行传 13:48; 彼得前书 1:2。现在，如果他们有自由和独立的选择来抵抗基督的吸引力，那么应该有许多人被预定，但他们从未被召唤和荣耀。

Arg 5. God (as Augustine saith) hath a greater dominion over our wills, than we have over them ourselves; as he is more master of the beings, so of the operations, (that are created beings) than the creature is; and so he must use the creature's operations at his own pleasure, otherwise he hath made a creature free-will, which is without the sphere of his own power; whereas the freest will of a king, the most sovereign and independent on earth, must run in his channel, Prov. 21:1.
第五条。上帝（如奥古斯丁所说）对我们的意志拥有比我们对自己更大的统治权；正如他对存在物更为主宰，也如他对运作更为主宰（这些运作是被创造的存在物），胜过了被造物本身；因此，他必须随意使用被造物的运作，否则他就使得一个自由意志的被造物超出了他自己的权能范围；而地球上最自由、至高无上、最独立的国王的意志，也必须运行在他的渠道内，箴言 21:1。

Arg. 6. Christ's Lordship and Princedom through his resurrection, is in turning of hearts. Acts 5:31; Rom. 11:23. Grace is stronger than devils, sin, hell and death, Rom. 14:4; Eph. 3:20; Jude 24; 1 John 2:14; 1 John 4:4.
阿耳。6. 基督的主权和王权通过他的复活，在人心的转变中体现。使徒行传 5:31；罗马书 11:23。恩典比魔鬼、罪恶、地狱和死亡更强大，罗马书 14:4；以弗所书 3:20；犹大书 24；约翰一书 2:14；约翰一书 4:4。

Arg. 7. If it must lie at our door more than Christ's, to apply the purchased redemption, and actually to be saved; then we share more, if not large, equally with Christ, in the work of our salvation; nor can the church pray, Draw me, we shall run: why should we pray for that which is in our own power, saith Augustine, for we are drawn, and may not run. 2. Why should Peter give thanks, rather than Judas, or another Peter, both were equally drawn; free-will lost the day with the one, and wins it to the other. 3. Christ must but play an after-game, and can do nothing, tho' with his soul he would save; but as free-will hath first done, so must it be. 4. Nor am I to trust to omnipotency of grace for conversion; for if I husband well nature's hability, the crop is my own. 5. I may engage the influence of free-grace to follow me, and grace leads not, draws not my will, I draw free-grace.
如果我们必须比基督更多地承担责任，来应用已购买的救赎，并实际得到拯救；那么在我们的救赎工作中，我们与基督分享更多，如果不是很大的话；教会也不能祈祷“拉我，我们就跑”，为什么我们要为我们自己能力范围内的事情祈祷呢，奥古斯丁说，我们被拉，不能跑。2.为什么彼得要感谢，而不是犹大或另一个彼得，他们都被同样地拉；自由意志在一个人那里输了，而在另一个人那里赢了。3.基督只能玩一个后手，无能为力，尽管他全心全意地想要拯救；但是必须按照自由意志的行动来进行。4.我不能依靠恩典的全能来转变；因为如果我善用了本性的能力，收获就是我的。5.我可以利用自由恩典的影响来跟随我，恩典不引导，不拉动我的意愿，我引导自由恩典。

Arg. 8. If free-will be lord-carver of the sinner's being drawn to Christ, then the making good of the articles of the bargain and covenant between the Father and the Son, must depend on man's free-will. Now, 1. I know the covenant between the Father and the Son is expressed first, by simple prophecy or promise: the Father passeth the word of a king, Christ shall be his first-born, the flower of the family, an ensign of the people; nothing can stand good, if the free-will of Gentiles refuse to come under this Prince-royal's standard. The Father prophesieth and promiseth, Psal. 72:8. Christ shall have dominion from sea to sea, and from the river to the ends of the earth. Psal. 89:25. The Lord shall set his hand on the sea, and his right-hand on the rivers: he shall call God his Father, his God, the rock of his salvation. Now, there must be a condition in this royal-charter, in Christ's Magna Charta, nothing can be done, even when Christ goes up to a mountain, and lifts up his royal ensign, and standard of love, and cries, All mine, come hither: and when the people flock in about him, except free-will, as independent as God, say Amen; and yet it far rather may say, Nay, and refuse the bargain.
如果自由意志是引导罪人归向基督的主雕刻师，那么履行父与子之间协议和契约的条款就必须依赖于人的自由意志。现在，我知道父与子之间的契约首先是通过简单的预言或应许来表达的：父传递了一个国王的话，基督将成为他的长子，家族的花朵，人民的旗帜；如果异教徒的自由意志拒绝接受这位王子的旗帜，那么任何事都无法顺利进行。父预言并应许，诗篇 72:8。基督必从这海到那海有管辖，在河上直到地极。诗篇 89:25。主的右手必延及海洋，及至河流上；他要称上帝为他的父，他的上帝，他救恩的磐石。 现在，在这个皇家特许状中，基督的《大宪章》中必须有一个条件，即使基督上山，举起他的皇家旗帜和爱的标志，喊道：“都是我的，过来吧”，当人们围绕着他聚集时，除非自由意志像上帝一样独立地说“阿门”，否则什么也不能做；然而它更可能说“不”，并拒绝交易。

2. The Father bargaineth by asking and giving, Psal. 2:8. Ask of me, and I will give thee. Christ must be an heir, by man's will, not by his Father's goodness: if Christ's suits, and demands, Father, give me the ends of the earth, and Britain for my inheritance, depend upon such an absolute Ay, and No of man's free-will, as may cast the bargain; whereas our consent was not sought, nor were we called to council, when the Father bargained to make us over to his Son.
2. 父亲通过询问和给予来进行交易，诗篇 2:8。向我求，我就给你。基督必须通过人的意愿成为继承人，而不是通过父亲的恩慈：如果基督的请求和要求，父啊，给我地球的尽头，以及英国作为我的产业，依赖于人的自由意愿的绝对同意和拒绝，可能会破坏交易；而我们的同意并未被征求，我们也没有被召集参加会议，当父亲决定将我们交给他的儿子时。

3. The Father bargains by way of work, and hire or wages, to give his seed to his Son, Isa. 53:10. When he shall make his soul an offering for sin, be shall see his seed: this is not a bare sight of his seed, but it is an enjoying of them; he shall see his seed, he shall prolong his days, the pleasure of the Lord shall prosper in his hand. We cannot say, it depends on men, that Christ speed well in having a numerous seed, and that wages be paid to Christ for his sore work of laying down his life to save his people, except we be more play maker than God in this covenant.
3. 父亲通过工作、雇佣或工资进行交易，将他的后裔给他的儿子，以赛亚书 53:10。他使自己成为赎罪祭，他必看见子孙：这不仅仅是看见子孙，而是享受他们；他必看见子孙，他必延长他的日子，耶和华的旨意必在他手中亨通。我们不能说，基督拥有众多的后裔，赏赐基督为他为拯救他的百姓而舍己的痛苦工作是依赖于人，除非我们在这个约中比上帝更像是陈情词作者。

Arg. 9. The scripture right-down determineth this controversy, Rom. 9. No man hath resisted his will; and it is not in him that willeth. Augustine useth three adverbs in the Lord's manner of turning the heart; omnipotenter, indeclinabiliter, insuperabiliter; omnipotently, inclinably, and without short-coming.
阿奇。9.圣经确切地确定了这一争议，罗马书 9。没有人抗拒他的意愿; 这不在他所愿。奥古斯丁在上帝转变心意的方式中使用了三个副词;无所不能地，坚定不移地，不可战胜地;无所不能地，倾向地，而无缺陷。

Use 1. O how sweet and strong is the grace of Christ; it is a conquering thing, Col. 1:11. Strengthned with all might, according to his glorious power. 2 Cor. 10:4. The weapons of our warfare are not carnal, but mighty through God. Were they mighty through angels and men, that were but one creature storming another: but when Christ besiegeth a soul, who can raise the siege? v. 6. We bring down every height, [Gr. păn. psòma,] they go not to council of war, to advise upon quarters. 2. They cannot flee; for every thought is brought captive to the obedience of Christ. Christ riding on his horse of the gospel, and strength of free-grace, is swift and speedy, and hath excellent success. Rev. 6. He went out [Gr. kaì nil ŏn kaì hina nikese] both conquering, and that he might, conquer. Christ shoots not at the rovers, to come short, or beside the mark; his arrows of love are sharp and conquering. The spouse is out of her own element, and sick, and pained with love, when she wants his presence, and cannot dissemble, nor hide it, nor command herself, Cant. 3 no more than a sick person can master death, or a swooning. Cant. 5:6. My soul departed out of me: drink once of this strong wine of his love. O death, the lion's teeth, burning-quick, all these torments are nothing to the love of Christ. O Christ, we cannot forsake. David's key is strong to open all hearts, to open hell, and bring in a new heaven of love to the soul. Natural habits and powers are strong, fire cannot but cast out heat, lions cannot but prey upon lambs, wicked habits are strong devils, and cannot chuse but be destroying devils. The coals of the fire of Christ's love burn not by election. 2 Cor. 5:14. The love of Christ constraineth us; there is a piece of eternity of heaven in the breasts of the martyrs of Jesus Christ. Abraham must go when he is called: Lydia cannot keep the door, when love removes the handle of the bar, and must be in. The Lord cast in fire-works of love, in at the windows of the apostles' souls: O, their nets and callings, and all their all become nothing, they must leave all and follow Christ.
使用 1. 基督的恩典是多么甜美而强大；它是一种征服的力量，歌罗西书 1:11。按照他荣耀的能力加强。哥林多后书 10:4。我们争战的兵器不是属血气的，而是借着神有能力的。如果他们是借着天使和人的力量，那只是一种生物攻击另一种生物：但当基督围困一个灵魂时，谁能解围呢？第 6 节。我们打倒一切高傲，[希腊文 păn. psòma]他们不去参加战争会议，商议住处。2. 他们无法逃脱；因为每一个思想都被迫服从基督。基督骑在他的福音和自由恩典的马上，迅速而敏捷，并且取得了极好的成功。启示录 6。他出去[希腊文 kaì nil ŏn kaì hina nikese]既征服，也为了征服。基督不是射击那些漫无目标的人，他的爱之箭锋利而征服。当配偶失去他的存在，无法掩饰、隐藏或控制自己时，她就像一个失去自己元素的病人一样，感到病痛和痛苦，雅歌 3 章，就像一个昏厥的人无法控制死亡一样，雅歌 5:6。 我的灵魂离开了我：喝一口他的爱的强劲美酒。哦死亡，雄狮的牙齿，燃烧迅速，所有这些折磨都不及基督的爱。哦基督，我们无法舍弃。大卫的钥匙能打开所有的心扉，打开地狱，并为灵魂带来新的天堂之爱。天性的习惯和力量是强大的，火热不会消退，狮子不会不捕食羔羊，邪恶的习惯是强大的魔鬼，不得不成为毁灭的魔鬼。基督之爱的火炭并不是凭借选择在燃烧。哥林多后书 5:14。基督的爱是我们的动力；耶稣基督的殉道者的胸膛里拥有一部永恒的天堂。亚伯拉罕必须在召唤时离开；吕底亚无法守住门，当爱人移去门闩的把手，必须进去。主在徒弟们心灵的窗户的里面投入了爱的烟火：哦，他们的网和职业，以及他们的一切变得无足轻重，他们必须放下一切跟随基督。

We must be loggish and crabbed timber, that take so much of omnipotency, or else we cannot be drawn to the Son. Men think it but a step to Christ and heaven; ah! we have but a poor and timorous suspicion of heaven, by nature; it is no less than a creation, to be drawn to Christ. 2. We are needy sinners, and need as much mercy, as would save the devils; as may be gathered from Hebrews 2:16. 3. We are, by nature, as good clay and metal to be vessels of revenging justice, and firewood that could burn, as kindly in hell, as devils, or any damned whatsoever. 4. Not only at our first conversion must we be drawn; but the spouse prays, Cant. 1 to be drawn; there's need that Christ use violence to save us, while we be in heaven; for Christ hath said, Mat. 7:14. Strait is the gate, and narrow is the way that leadeth unto life. I grant Antinomians *who loose us from all duties, and say Christ hath done all to our hand, make little necessity of drawing at all. For Crispe saith, The strictness of the way, Mat. 7:14 is not the strictness of the conversation; but all a man's own righteousness must be cut out of the way, otherwise it is a broader way than Christ allows of. I confess, if in this one point all the strictness of the way to heaven were; then the way, 1. should be strait and narrow only to those that trust in their own righteousness; but I hope, there is much more strictness than in that one point; as in mortifying idol-lusts, loving our enemy, feeding him when he is hungry, suffering for Christ, bearing his cross, denying ourselves, becoming humble as children, being lowly and meek, and following Christ's way in that.
我们必须成为迟钝和顽固的木材，才能承受如此多的全能力量，否则我们无法被吸引到上帝之子那里。人们认为这只是通往基督和天堂的一步；啊！我们对天堂只有一种贫乏而胆怯的怀疑，这是出于本性；被吸引到基督那里不亚于一种创造。2.我们是贫穷的罪人，需要足够多的怜悯，才能拯救魔鬼；这可以从希伯来书 2:16 中得出。3.我们本性上就像是好的黏土和金属，可以成为复仇正义的容器和可以在地狱中像魔鬼或任何被诅咒的人一样燃烧的柴火。4.我们不仅在初次转变时需要被吸引；但是新娘在雅歌 1 中祈求被吸引；这需要基督用暴力来拯救我们，当我们在天堂时；因为基督曾说过，马太福音 7:14。门是窄的，道路是狭窄的，通往生命。我承认，那些解除我们所有责任的安提阿法派人，他们说基督已经为我们做了一切，对于被吸引没有太大的必要性。因为克里斯普说，马太福音 7:14 中的严格并不是指行为的严格；但是一个人所有的义务必须被剔除，否则这条道路比基督允许的更宽广。 我承认，如果在这一点上通往天堂的道路是严格的，那么这条道路只对那些信赖自己的公义的人来说是狭窄的；但我希望，在那一点上有更多的严格要求；比如在克制偶像欲望、爱我们的敌人、在他饥饿时给他食物、为基督忍受苦难、背起他的十字架、否认自己、像孩子一样谦卑、谦卑和温和，并按照基督的方式行事。

2. Christ speaks of two ways, a wide and a broad way, and a narrow way. Now if the narrow way be all in a quitting our own righteousness only, as Crispe saith, perverting the text, then all the latitude and easiness of the broad way, must be, that all the world that run to hell, they follow no sins sweet and pleasant to the flesh; no delightful lusts, contrary to the duties of the first and second table; their only sin is to trust in their own righteousness, which is against both law and gospel.
基督谈到了两条道路，一条是宽阔的道路，一条是狭窄的道路。如果狭窄的道路仅仅是指放弃我们自己的义，正如克里斯普所说，曲解了原文的意思，那么宽阔道路的广度和容易性就是，所有奔向地狱的人都不追求对肉体有甜蜜和愉悦的罪恶；没有违背第一和第二诫命的令人愉快的欲望；他们唯一的罪就是信任自己的义，这违背了律法和福音。

3. Christ commandeth his hearers to enter in this strait way, which is clearly a way of holy walking, no less than of renouncing our own righteousness. For Christ, both in the foregoing, and in the following words, urgeth duties; as, not to judge rashly, verse 1 to eye our own faults, rather than our brother's, ver. 3, 4, 5 not to prophane holy ordinances, verse 6 to pray assiduously, ver. 7, 8, 9, 10 to do to others, as we would they should do to us, verse 12. to be good trees, and bring forth good fruit; not to content ourselves with an empty dead faith, as Dr. Crispe, and Libertines do; but to do the will of our heavenly Father, to the end of the chapter.
3. 基督命令他的听众进入这条狭窄的道路，这显然是一条圣洁的行走之路，不仅要放弃我们自己的义，而且要遵行祂的命令。因为基督在前文和后文中都强调了一些责任，比如不要轻率地判断他人，第 1 节；要先看自己的过失，而不是别人的，第 3、4、5 节；不要亵渎圣洁的仪式，第 6 节；要坚持祷告，第 7、8、9、10 节；要待人如己，第 12 节；要成为好树，结好果子；不要满足于空洞的死信，像 Crispe 博士和自由派那样；而是要遵行我们天父的旨意，直到本章结束。

But let the reader observe, as we do detest all confidence in our inherent holiness, and all merit, and deny that our strictest walking can in any sort justify us before God; so Libertines, in all their writings and conference, cast shame upon strict walking, as Popish, Pharisaical, and legal; and will have this our christian liberty, that holy walking is not so much as no part of our justification, which thing we grant; but (saith (a) Crispe) All our sanctification of life is not a jot of the way of a justified person to heaven; the flat contrary of which Paul saith, Eph. 2:20. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them. That which we should walk in, must be a jot and more of our way to heaven. And the same Crispe (b) saith, 'Believers are kept in holiness; sincerity, simplicity of heart; but all this hath nothing to do with the peace of their soul, and the salvation and justification thereof.' See, he confounds salvation and justification; as if sincere walking were no way to salvation, because it is no way to justification, and because 'tis not the meritorious cause of our peace and salvation; for Christ alone is so the cause: but therefore must it be no condition of salvation? It is a prophane and loose consequence. 'But do not Libertines teach, that no man is saved, but those that walk holily; and that sanctification is the unseparable fruit and effect of justification?
但是请读者注意，我们对自身的圣洁毫不自信，也不相信任何功德，否认我们最严格的行为能够在上帝面前使我们成为义人；然而，放纵主义者在他们的著作和交流中，对严格的行为投以耻笑，称其为教皇主义、法利赛主义和法律主义；他们认为我们的基督徒自由，圣洁的行为甚至不是我们称义的一部分，这一点我们同意；但是（克里斯普说）我们的生活圣洁并不是成为进入天堂的道路的一点；而保罗在以弗所书 2:20 中却说相反，我们是他的工作，在基督耶稣里受造，为行善而造，这是上帝早已安排好的，我们应该在其中行走。我们应该行走的，必然是通往天堂的道路的一点甚至更多。同样，克里斯普说，信徒被保持在圣洁中，心灵纯真、单纯；但是这一切与他们的灵魂的平安、救赎和称义无关。看，他混淆了救恩和称义；好像真诚的行走不是通向救恩的途径，因为它不是通向称义的途径，也不是我们平安和救恩的功效原因；因为只有基督才是这个原因：但是，难道这就不是救恩的条件吗？这是一种亵渎和松散的推论。‘但是，自由主义者不是教导说，只有那些行事圣洁的人才能得救，而且成圣是称义的不可分割的果实和效果吗？

Answ. They say it in words, but fraudulently. 1. Because all sanctification to them, all repentance, all mortification, all new-obedience, is but an apprehension, that Christ hath done all these for them, and that is their righteousness; and so Christ repented for them, and mortified sin for them, and performed all active obedience for them. Now, this sanctification is faith, not the personal walking in newness of life that Christ requires.
答案：他们用言辞说出来，但是虚伪。1. 因为对他们来说，所有的成圣、悔改、克己、顺服都只是一种理解，即基督已经为他们完成了所有这些，并且这就是他们的义；所以基督替他们悔改，替他们克己，替他们履行了一切积极的顺服。现在，这种成圣是信仰，而不是基督要求的亲自行走在新生命中。

2. This sanctification, by their way, is not commanded by God, nor are believers obliged to it, under danger of sinning against God; for though the imputation of Christ's righteousness (saith Crispe) (c) 'all our sins are so done away from us, that we stand as Christ's own person did, and doth stand in the sight of God, nor is there a body of sin in Christ.' I assume, but Christ is not obliged to our personal holiness, that were an impossible imagination.
这种成圣，按照他们的方式，不是上帝所命令的，信徒也没有义务去做，以免得罪上帝；因为虽然基督的义被归于我们（克里斯普说）(c)“我们所有的罪都从我们身上除去了，我们就像基督亲自一样站在上帝面前，基督里没有罪的身体。”我假设，但基督并不被迫要求我们的个人圣洁，那是不可能的想象。

(2.) All acts of sanctification to the justified person are free; he may do them, yea, he may not do them, and can be charged with no sin for the omitting of them; for he is not under any moral law, and where 'there is no law, there is no sin,' (say Libertines.)
（2）对于被称义的人来说，所有的成圣行为都是自由的；他可以去做，也可以不做，而且不会因为不去做而被指控犯罪；因为他不受任何道德法律的约束，而“没有法律，就没有罪”（自由派如此说）。

(3.) 'Men are kept in holiness, sincerity, simplicity of heart,' saith Crispe (d.) What is that, kept? They are mere patients in all holy walking, and free-will does nothing, but the Spirit immediately works all these in us? If therefore we omit them, it must be the fault of the Spirit, as Crispe speaketh, not our fault; nor ought we to pray, but when the Spirit moves us, as before you heard: so that this sanctification is not any holiness opposite to the flesh, and to sin, forbidden in the law of God, but a sort of free, and arbitrary and immediate acting of the Spirit; in the omission of which acts, the justified person no more sins against God, than a tree, or a stone, which are creatures under no moral law of God, when these creatures do not pray, nor love Christ, nor out of sanctified principles abstain from these acts of adultery, murder, oppression†, which being committed, would make rational men under guiltiness and sin before God.
(3.) "人们被保持在圣洁、诚实、纯真的心灵中，"如克里斯普所说。那是什么意思，被保持？在圣洁的行为中，他们只是患者，自由意志无能为力，只有圣灵才能立刻在我们身上开展这一切？因此，如果我们忽略这些，那必然是圣灵的过错，正如克里斯普所说的那样，而不是我们的过错；我们不应该在圣灵未感动我们时祈祷，正如之前你们听到的那样。所以，这种成圣并不是与肉体和罪相对立的圣洁，也不是上帝的律法中所禁止的，而是一种自由、任意和立即行动的圣灵；在忽略这些行动时，被称义的人在上帝面前也不再犯罪，就像树木或石头一样，它们是上帝没有任何道德律法的造物，当这些造物不祈祷，不爱基督时，也不以成圣的原则抑制通奸、杀人、压迫等行为，如果犯了这些行为，会使理性的人在上帝面前有罪。

(4.) Town's assertion of grace, pag. 56, 57, and 58. p. 156. 'A believer is as well saved already, as justified by Christ, and in him. P. 159. Divines say, our life and salvation is inchoate; but they speak of life, as it is here, subjective, p. 160. Quantum ad nos spectat, or in respect of our sense and apprehension, here in grace, our faith, knowledge, sanctification is imperfect; but in regard of imputation and donation, (p. 162.) our righteousness is perfect; and p. 160. He that believeth [Gr. echei] hath life, not he shall have it, or hath it in hope.'
（4）城镇对恩典的主张，第 56、57 和 58 页。第 156 页。“一个信徒已经得救，就像是在基督里被称义一样。第 159 页。神学家说，我们的生命和救恩是未完成的；但他们所说的生命是主观的，就是在这里。第 160 页。就我们的感觉和理解而言，在这里的恩典中，我们的信仰、知识和成圣是不完全的；但就归咎和赐予而言，（第 162 页）我们的义是完全的；而且第 160 页。相信的人[希腊文 echei]有生命，不是他将要有，或者是希望中的生命。”

Answ. If we have glory, really, actually, perfectly, but we want it only in sense; we have the resurrection from the dead also, actually and perfectly, and we are risen out of the grave already, and we want the resurrection only in sense: for sure, by merit, and Christ's death, we have as really the resurrection from the dead, as we have glory and life; and the one we have as really as the other; so we want nothing of the reality of heaven, but sense. But we are not yet before the throne, nor risen from the dead, nor locally above the visible heavens; except they say, as Famulists do, and as Hymeneus and Phyletus did, that the resurrection is a spiritual thing in the mind, and heaven is but a spiritual sense of Christ, and that Christ is heaven, and the life to come is within the precincts of this life: this were to deny a life to come, a heaven, a hell, a resurrection; which Antinomians will be found to do.
如果我们拥有荣耀，确实、实际、完美地拥有，但我们只希望在感觉上拥有；我们也确实、完美地拥有了从死亡中复活，并且我们已经从坟墓中复活了，我们只是在感觉上希望复活：确实，凭借功绩和基督的死亡，我们与复活一样真实，就像我们拥有荣耀和生命一样；我们对天堂的真实性没有任何缺乏，只是感觉上的。但我们还没有站在宝座前，也没有从死亡中复活，也没有在可见的天堂之上；除非他们说，就像法穆利斯特（Famulists）所说的那样，就像希门尼和非利徒（Hymeneus and Phyletus）所说的那样，复活是心灵中的一种属灵的事物，天堂只是对基督的一种属灵的感觉，基督就是天堂，来世的生活就在这个生活的范围之内：这将否认来世的生活、天堂、地狱、复活；这是安提法派（Antinomians）所做的。

This is one special ground is much pressed by Mr. Town, and the generality of Libertines, to wit, That holy walking before God, is neither way to heaven, nor condition, nor means of salvation; in regard, we are not only in hope, but actually saved, when we are first justified; and as really saved and passed from death to life, when we believe, as we are said, Ephes. 2:6. To be raised up with Christ, to sit together with him in heavenly places. And therefore holy walking can be no means, no way, no entrance, no condition of our possession of the heavenly kingdom; and therefore no wonder they reject all sanctification, as not necessary, and teach men to loose the reins to all fleshly walking.
这是一个特殊的观点，被 Town 先生和大多数放荡者所强烈推崇，即在上帝面前行走是通向天堂的方式，也不是救恩的条件或手段；因为当我们初次被称义时，我们不仅有希望，而且实际上已经得救；当我们相信时，我们真正得救并从死亡中得到生命，正如以弗所书 2:6 所说的那样，与基督一同被提升，一同坐在天上的地方。因此，圣洁的行走不能成为我们拥有天国的手段、方式、入口或条件；因此，他们拒绝一切成圣，认为这不是必要的，并教导人们放纵肉体的行走。

But, 1. Rom. 8:24. We are saved by hope, then we are not actually saved, but the jus, the right through Christ's merits to life eternal, is ours, and purchased to us. The born heir of a prince, is in hope a prince, but he comes not out of the womb with the crown on his head. Christ coming out of the grave, which is the womb and loins of death, as the first begotten of the dead, is born a King, Acts. 5:31 and all that are born of this Father of ages, Isa. 9:6 his feed are heirs annexed with Christ the first heir, Rom. 8:17 but heirs under non-age, and minors, and waiting for the living and the crown, they have it not in hand. Rom. 8:24. Hope that is seen is not hope; for what a man seeth, why doth be yet hope for it? Verse 25. But if we hope for what we see not, then we do with patience wait for it. Hence I argue, what we wait for, and see not, that we do not actually enjoy. But we hope for salvation, Rom. 5:2; 1 John 3:1, 2, 3. The proposition is scripture; no man can hope for that which he enjoys already. 2. We can be no otherwise said to be saved, than the believer is said to be passed from death to life, and to be risen again with Christ, and to sit with Christ in heavenly places. For as we are saved and glorified in hope only, not actually; so we are passed from death to life, and sit with Christ in heavenly places, and are partakers of the resurrection, in hope only, or in our flesh, in regard our flesh is in heaven in Christ, who hath insestment of heaven for us; as a man getteth a stone or a twig in his hand, and that is to get the land, but yet he may want real possession. Christ's presence in heaven is real in law, we are there with him. But it cannot infer our personal and bodily presence, and real resurrection, which we hope for, and want, not only in sense, but really. For we are not in this life immortal, beyond death and sickness, and burying and corruption actually, nor yet are we in glory, that which we shall be, when Christ our life and head shall appear: For, 1. We yet groan as sick creatures in tabernacles of clay, 2 Cor. 5:1, 2 and carry about with us sick and dying clay; and Christ promiseth, That of all that the Father gives him, he will lose nothing, but raise them from the dead, but that is, not in this life, but at the day, John 6:39.
但是，罗马书 8:24 说，我们是因希望而得救，那么我们实际上还没有得救，但是我们拥有基督的功德所赐予我们的永生的权利。一个王子的天生继承人，在希望中是个王子，但他并没有在出生时戴着王冠。基督从坟墓中出来，坟墓是死亡的子宫和腰部，作为死人中的第一个被生育者，他是一个国王，使徒行传 5:31，所有从这位永恒之父诞生的人，以赛亚书 9:6，他们的后代与基督作为第一个继承人相连，罗马书 8:17，但是他们是未成年人和未成年人，正在等待生活和王冠，他们手中没有它。罗马书 8:24。所见之希望不是希望；因为一个人所看见的，他为什么还希望呢？第 25 节。但是，如果我们希望看不见的东西，那么我们就要耐心等待它。因此，我认为，我们等待而看不见的东西，我们实际上并没有享受。但我们希望得救，罗马书 5:2；约翰一书 3:1, 2, 3。这个命题是根据圣经的，没有人可以希望他已经享受的东西。 我们只能说信徒已经从死亡到生命中得救，并与基督一同复活，并与基督一同坐在天上。因为我们只是在希望中得救和得荣耀，而不是实际上；同样，我们只是从死亡到生命中过渡，并与基督一同坐在天上，并在希望中分享复活，或者说在我们的肉体中，在我们的肉体在基督里在天上，他为我们拥有天堂的权益；就像一个人手中拿着一块石头或一根树枝，那就是拥有土地，但他可能缺乏真正的所有权。基督在天上的存在在法律上是真实的，我们与他在一起。但这并不能推断出我们的个人和肉体的存在，以及我们希望并渴望的真正复活，不仅在感官上，而且在实际上。因为我们在这个生命中既不是不朽的，超越死亡、疾病、埋葬和腐败的实际存在，也不是在荣耀中，那是我们将来的状态，当我们的生命和头领基督显现时：因为，1.我们仍然像病人一样在泥土的帐篷中呻吟，2.哥林多后书。 5:1, 2 和我们带着病痛和垂死的泥土四处走动；而基督应许，凡父赐给他的，他都不会失去，而是使他们从死亡中复活，但这不是在今生，而是在那日，约翰福音 6:39。

3. Such as are really and actually saved, can neither marry, nor be given in marriage, neither can they die any more, (marrying and dying are blood-friends together) but are as the angels in heaven, Luke. 22:36, 37, 38. Their vile bodies are changed, and are fashioned and made like the glorious body of our Saviour the Lord Jesus Christ, Phil. 3:20, 21 and shall be heavenly bodies, spiritual, and as the stars of the heaven in glory, 1 Cor. 15:40, 41, 42, 43. But we are not in that condition in this life; this corruptible hath not put on incorruption, nor this mortal immortality. Then, as we are saved in hope, and have jus ad rem, a full right to life eternal, and the resurrection of our bodies, in regard that the price is paid for us, a complete and perfect ransom, even the blood of the Son of God is given for us; and so we are saved in hope, 2. In law and jure. But sure we have not actual possession of the kingdom, in the full income, rent, and complete harvest of glory, but only grapes, and the first fruits of Canaan.*
3. 那些真正得救的人，既不能结婚，也不能被嫁娶，也不再死亡（结婚和死亡是血亲），而是像天上的天使一样，路加福音 22:36, 37, 38。他们卑贱的身体被改变，被塑造成我们救主主耶稣基督荣耀的身体，腓立比书 3:20, 21，并且将成为天体，属灵的，如同天上的星星一样荣耀，哥林多前书 15:40, 41, 42, 43。但我们在这个生命中并不处于那种状态；这腐朽的身体还没有穿上不朽的衣服，这必死的身体还没有穿上不朽的衣服。因此，我们在希望中得救，并且拥有永生和身体复活的权利，因为我们的代价已经为我们支付，是一笔完全和完美的赎价，就是上帝的儿子的宝血为我们所给予；所以我们在希望中得救，2. 在法律和权利上。但是我们肯定没有实际拥有王国的权利，没有完全享受荣耀的收入、租金和丰收，只有葡萄和迦南的初熟果实。

4. It is too evident to half an eye, that when Antimians say we are actually saved, and perfectly freed from sin in this life, and as perfectly sinless as Christ himself; that their meaning is, that which the old bertines in (a) Calvin's time said, 1. That our deferance from sin in Christ is, in infernali spiritualitate, (as Calvin speaketh) in such a devilish and hellish spirituality; as that wicked priest Anto Pocquius saith was in judging neither murders, adulteries, perjury lying, oppression, to be sins, when once the pardone and justified person committed such villanies, because the Spirit of God was in him, and took sense from him 2. Because the justified person is made one with Christ one person; or, as Antinomians speak, we are christed and made one with him, and he one with us, or incarnate and made flesh in us; (b) and (c) the new creature or the new man, mentioned in the gospel, is not meant of grace, but of Christ; and (d) by love, 1 Cor. 13:13 and by the armour mentioned Eph. 6 are meant Christ. So said that vile man Pocquius, that we are Christ are made one, as Eve was formed out of a rib of Adam's side; he meaneth one person. 3. Man following his lusts, and committing of sin with greedine is made spiritual and mortified by Christ's death: also (e) Pocquius, who said, To sin without sense, is the spiritual life we are restored to in Christ: so that Antinomians aim at this, that whatever the regenerate do, they are as free of sin before God, as Christ or the elect angel and this is the begun spiritual life. 4. Libertines Calvin's time (f) said, That life eternal was in this life, and that the resurrection was past; as* Hymeneus and Phyletus, who made shipwreck of the faith, because a man knows his soul is an immortal spirit living in the heavens, and because Christ hath taken away the opinion and sense of death, by his death, and so hath restored us to life. Mistress Hutchison and her disciples, the Famulists of (g) New-England denying the immortality of the soul, and the resurrection of these our mortal bodies, affirmed, All the resurrection they knew, was the union of the soul with Christ in this life. I never could observe any considerable difference between the soul heresies of the Famulists of New-England, and of Old-England, either by the writings of, or conference with them, nor of either, from the damnable doctrine of Hymeneus and Phyletus, and the old Libertines, who said, The resurrection was past.
当安提米派说我们在这个生命中实际上得救了，完全摆脱了罪恶，并且和基督自己一样完全无罪，这一点是显而易见的；他们的意思是，就像加尔文时代的老伯特派所说的那样，我们在基督里与罪恶分离是在地狱般的灵性中（如加尔文所说），就像邪恶的牧师安托·波克伊斯所说的那样，一旦获得赦免和称义的人犯下了谋杀、通奸、伪证、谎言、压迫等罪行，因为上帝的灵在他里面，他就不再认为这些是罪恶。2. 因为称义的人与基督成为一体，或者如安提米派所说，我们与基督成为一体，他与我们成为一体，或者在我们里面成为肉体；（b）并且（c）福音中提到的新造之人或新人，并不是指恩典，而是指基督；（d）在哥林多前书 13:13 中提到的爱，以及以弗所书 6 中提到的装备，都指的是基督。那个卑鄙的波克伊斯说，我们与基督成为一体，就像夏娃是从亚当的肋骨中形成的；他的意思是一个人。3. 人跟随自己的欲望，因贪婪而犯罪，在基督的死亡中被赋予了属灵的性质并受到了压制：也有说，“在基督里我们恢复了属灵的生活，这就是毫无理性地犯罪。” 反礼法主义者的目标是，重生的人无论做什么，在上帝面前都和基督或被选中的天使一样免于罪过，这是已经开始的属灵生活。加尔文时代的自由主义者说，在这一生中就有永生，并且复活已经发生了；就像希门念和斐利徒，他们因为一个人知道自己的灵魂是永恒的，活在天堂，并且基督借着自己的死取消了死亡的观念和感知，从而恢复了我们的生命。哈奇森女士及其信徒们，新英格兰的仆人主义者否认了灵魂的不朽和我们这些脆弱身体的复活，声称他们知道的所有复活就是在这一生中灵魂与基督的结合。 我从未观察到新英格兰和旧英格兰的法穆利斯特派在灵魂异端方面有任何显著差异，无论是通过他们的著作还是与他们的交流，也无论是与希门尼和非利徒的可恶教义，还是与那些说复活已经过去的古老自由派。

Use 3. The drawing of sinners to Christ, if he draw so sweetly and with such a loving condescension, cannot be a violence offered to free-will, by which the natural and concreated liberty of the creature is destroyed; For there remains a natural indifferency, by which reason and judgment proposeth to the elective faculty divers objects, that have no natural connexion with will; so as the will should be bowed to any of them, as the fire casteth out heat, and the sun light, and the stone salleth downward. 'Tis true, in drawing of a sinner, Christ is carried into the heart with a greater weight of love, and a stronger sway of grace, than any other object whatsoever, and with so prevailing a sway, as masters the elective power, that it cannot will to refuse; yet it destroys not the elective power, because this non posse repudiare, impotency or unwillingness to reject Christ, (to speak so) is a most free, vital, kindly, voluntary, and delighting impotency, and comes from the bowels and innate power of will, and this is the virgin-liberty and power of will. But again, because Christ's drawing is efficacious and strong, and carries the business with a heavenly and loving prevalency, the Arminian and Jesuitical indifferency that new Pelagians ascribe to free-will, as an essential property of it, by which when God, and the pull and nerves of the right arm of Jesus Christ in his free-grace, have done what they can to draw a free agent, nevertheless the man may refuse to be drawn, if so it please free-will, the it displease God, and cross his decree and most hearty and natural desire, is a wicked fancy.
使用 3. 如果耶稣以如此甜蜜和如此亲切的态度吸引罪人归向基督，那么这不会对自由意志施加暴力，从而破坏了生物的自然和与生俱来的自由；因为仍然存在一种自然的中立性，通过这种中立性，理性和判断向选择能力提出了与意愿没有自然联系的不同对象；因此，意愿应该屈服于其中任何一个，就像火产生热量，太阳产生光线，石头向下落。诚然，在吸引罪人时，基督以更大的爱的重量和更强的恩典的影响力进入心灵，胜过任何其他对象，并以如此强大的影响力，以至于主宰了选择的能力，使其无法拒绝；然而，它并没有破坏选择的能力，因为这种“不能拒绝”的无能或不愿意拒绝基督（这样说）是一种最自由、最生动、最自愿和最令人愉悦的无能，它来自意愿的内在力量和本性，这就是意愿的纯洁自由和力量。 但是，由于基督的吸引力是有效和强大的，并且以天上和充满爱的优势推动事业，新的佩拉奇主义者归因于自由意志的亚米尼安和耶稣会的中立性，将其视为其本质属性，即当上帝和耶稣基督的自由恩典的右臂的拉力和神经尽力吸引一个自由行动者时，然而，如果自由意志愿意，人可以拒绝被吸引，这是一个邪恶的幻想，因为这样做会使上帝不悦，违背他的旨意和最真诚、最自然的愿望。

1. Because, by this dream, God hath not a dominion and sovereign power over the created will of man, to determine it for his own ends, and to make use of it for the glory of his grace, tho' the Lord with his soul desire so to do; but the creature hath an absolute, free and independent power, to cross the desire of the Lord's soul, for its own destruction, and a far other end, which God intends but at the second hand, and contrary to his natural and essential desire (as they teach) to save his creature, to wit, that revenging justice may be declared in the eternal destruction of the most part of mankind; whereas it was his desire, that not only the most part, but that all and every single man and angel (the fallen devils not excepted) should be eternally saved.
因为，通过这个梦，上帝并没有对人类的创造意愿拥有统治和主权，以决定它为自己的目的，并利用它来荣耀他的恩典，尽管主渴望这样做；但是，创造物拥有绝对的、自由的和独立的权力，来反对主的渴望，为了自己的毁灭和完全不同的目的，这与上帝的本性和自然渴望相反（正如他们所教导的），即为了拯救他的创造物，即使是大部分人类，甚至每一个人和天使（包括堕落的魔鬼）都应该得到永恒的救赎。

2. We believe, that God the first cause, as he decrees to all things that were from eternity in a state of poor possibility: so as of themselves they might be, or might not be; a futurition, or a shall be, or a non-futurition, or a shall never be: so he is midwife to his own blessed decrees, and determines all created causes to bring forth these effects that were in the womb of his holy decrees; or all things that were to be, and do fall out in time, were births from eternity, that lay in the womb of the decree of God; evils of punishment, or sins as permitted, Acts 17:30 are not excepted. So Zephaniah, chap. 2. [Heb. beterem ledeth hok] willeth the people to flee to God, before the decree, that is with child, bring forth the birth: then God must in time open and unlock free-will for all its actions. Isa. 44:7. And who, as I, shall call and set it in order for me, since I appointed or decreed the ancient people? and the things that are coming, or shall come? let them shew unto them. So God taketh this to him as proper to appoint things to come; and no supposed god, nor power whatever, can share with him in it: and let any man answer and give a reason why of ten thousand possible worlds of infinite things, actions of men and angels, that from eternity of themselves were only possible, and might be, or not be; so many of them, not more, not fewer, received a futurition, that they shall come to pass, and so fall out in time; and others remained only possible, and came never further to being, and never fall out, but from the only free decree and will of God, who conceived in that infinite womb of his eternal counsel and wisdom, such things shall be, such things shall only remain possible, and shall never be, nor never come to pass? As it was decreed that wicked men should break the legs of the two thieves crucified with Christ, and that they should not break Christ's legs; yet the breaking of Christ's legs was in itself, and from eternity no less possible, than the breaking of the legs of the fellow-sufferers with him; but God's only decree gave a futurition and an actual being to the one, not to the other: so are all the actions, the chusings, refusings, nillings, willings of free-will determined to be, or not to be; and come to pass or not come to pass, according as they were births conceived in the mother-decree of God from eternity, Psal. 139:16. In thy book were all my members written, which in continuance were fashioned, when as yet there were none of them.
我们相信，上帝作为第一原因，他决定了一切事物从永恒以来处于一种可能性的状态：它们本身可能存在，也可能不存在；可能发生，也可能不发生；可能成为未来，也可能永远不会成为未来。因此，他是自己祝福的决定的助产士，并决定所有被创造的原因产生这些效果，这些效果在他圣洁的决定中就已经存在；或者说，所有在时间中发生的事情，都是从永恒中诞生的，它们在上帝的旨意中孕育；惩罚的恶行，或者允许的罪恶，使徒行传 17:30 也不例外。所以，西番雅书第 2 章（希伯来文：beterem ledeth hok）要求人们在预定之前就逃到上帝那里，即在产生婴儿之前：那么上帝必须在时间中打开和解锁自由意志以进行其所有行动。以赛亚书 44:7。谁能像我一样，为我召唤并安排事物，因为我指定或决定了古代的人民？还有那些即将到来的事情？让他们向他们展示。 所以上帝认为这是他适当地指定未来事物的方式；没有任何所谓的神，也没有任何力量可以与他分享其中的权力。让任何人回答并给出一个理由，为什么在无限的可能世界中，有无数的事物和人类、天使的行动，从永恒中本身只是可能的，可能发生，也可能不发生；其中有这么多的事物，不多不少，得到了一个未来的确定性，它们将会发生，并在时间中发生；而其他的事物仅仅是可能的，从未进一步存在，从未发生，只是来自上帝唯一自由的旨意和决定，他在他永恒的谋划和智慧的无限子宫中构想出这些事物将会存在，这些事物将仅仅保持可能性，永远不会发生，也永远不会实现？ 根据命令，邪恶的人应该折断与基督一同被钉十字架的两个贼的腿，而不折断基督的腿；然而，折断基督的腿与与他一同受苦的人的腿一样，从本质上和永恒上来说，同样有可能。但是，只有上帝的命令赋予了其中一个未来和实际存在，而另一个没有。因此，自由意志的所有行动、选择、拒绝、不愿和愿意都被决定成为或不成为，并且根据它们在上帝的母命令中从永恒中孕育而生，诗篇 139:16：“我未成形的体质，你的眼早已看见了；你所定的日子，我尚未度一日，你都已经写在你的册上了。”

3. He that works all things according to the counsel of his will, as Eph. 1:11. He, of whom, and through whom, and for whom are all things, as Rom. 11:36. He that made all things for himself, Prov. 16:4 even the wicked for the ill day, and for whose pleasure all things are, Rev. 4:11 must be such an efficient and author, such a final cause of all, as shapeth a particular being to things, actions, and every creature, as their determinate being must be from him*. If the being of the actions of free-will, rather than their not-being, be from free-will, not from God, but in a general, universal, or disjunctive influence; that is, in such a way as, whatever God decreed from eternity, touching Peter's acts of willing or nilling, embracing or repudiating Christ, or what way soever the Lord shape and mould his influence and concurrence in time, either the one or the other may fall out, and Peter may embrace Christ or not embrace him, and so may Judas, and all men and angels; then shall I say. The king's heart, and his nilling and willing, is in the hand of his own heart; so the king turns his own heart whithersoever he determines his own will; and not, as Solomon saith, Prov. 21:1 in the hands of the Lord: and the creature is master of work; angels, men, free and contingent, necessary and natural causes, are mint-masters to coin what actions they will, this or this; election and reprobation, vessels of mercy and of wrath, believing or not believing, are in the hands of angels and men; the creature shall be both potter and clay: the great Lord and former of all things, and the vessel for God's conditional decree, his collateral and universal, his disjunctive and dependent influence, hath no force to cast the scale of free-will to willing, and so to salvation, election, inscription in the book of life; more than to nilling, damnation, and blotting out, or not inrolling in the book of life; but is indifferent to either, is determined and bowed by the free-will of man to which of the two shall seem good to lord will, and the Lord cannot turn the heart whithersoever he will. Which close sets up fortune, independent and absolute contingency, and a supremacy and principality of working every effect and event on both sides of the sun, and above the sun, in order of nature, by the creature, before and without the efficiency of the cause of causes, and the intention, or counsel of God, yea, it involves the Lord in a fatal chain; he must either concur, or the creature disposeth of the militia, laws, and affairs of heaven and earth, without the King of ages. 1. I cannot make prayers to the Lord, to determine my will to his obedience, not to lead me into temptation. 2. I cannot thank his free-grace for either. 3. I cannot intrust God with working in me to will and to do: nor, 4. Comfort myself in the Lord: 5. Nor be patiently submissive to God, under all my calamities that befal me, by the hand of men, devils, or creatures. Why? The Lord can do no more than he can; he had no more will nor counsel before time, nor hand and disposing of the business in time, for all these, than for the just contradicent of these; say the lord-patrons of indifferent and so absolute a free-will. 6. How doth Jacob pray that the Lord would give his sons favour with the governor of Egypt, whom he believed to be a heathen; and pray that God would change his brother Esau's heart; and Esther and her maids pray that God would grant her favour in the eyes of Ahasuerus, if God have not in his hand power to turn their hearts from hatred to favour, as pleaseth him? 7. The Lord takes on him to turn men's free-will in mercy or judgment, as pleaseth him: Pro. 3. My son forget not my law, so shalt thou find favour (verse 4) with God and man. The Lord gave Joseph favour in the eyes of Potiphar, Gen. 39:21. God brought Daniel in favour and tender love with the prince of the eunuchs, Dan. 1:9. The Lord made his people to be pitied of all those that carried them captives, Psal. 106:46. The Lord turned the hearts of the Egyptians, to hate his people, Psal. 105:25. War and peace are from the free-wills of men, as second causes; yet the Lord saith, according to his absolute dominion, Isa. 45:7. I form the light, and create darkness; I make peace and create evil. And Isa. 7:8. The Lord shall hiss for the fly that is in the uttermost part of the river of Egypt, and for the bee that is in the land of Assyria, and they shall come, and shall rest all of them in the desolate valleys. Isa. 10:6. I will send the Assyrian against an hypocritical nation. So, Jer. 1:15, 16; Isa. 13:1, 2, 3. Chap. 15:1, 2, 3 & 17:1, 2, 3 & 19:1, 2, 3, 4. Now, God could not be the author of war and peace, as God and sovereign all disposer, if it were in the indifferent arbitriment and free election of men, that war should freely issue from man's free-will; so as God could neither decree, command, ordain it in his providence, threaten it in his justice, foresee it in his wisdom, and foretell it by his prophets, determine it by his free-grace, except the free-will of nations and men first pass an act in this poor low court of clay, in the heads and breasts of little lords, free-will-men, and make sure work on earth of its coming to pass; and so the Almighty Sovereign of all things should have the second conditional vote of an after-game in heaven, of all actions contingent and managed by free-will of angels and men, such as peace, war, honour, infamy, riches, poverty, health, sickness, life, or violent death, by sword, gibbet, poison, &c. hatred, favour, learning, ignorance, faith, unbelief, obedience to God, disobedience, salvation, damnation, long or short life, sailing, selling, buying, eating, speaking, joying, weeping, building, planting, praying, praising, cursing, Christ's coming of the seed of David, the use of prophets, prophesying, &c.
他按照他的旨意工作，如以弗所书 1:11 所说。万物都是由他、通过他和为他而存在，如罗马书 11:36 所说。他为自己创造了万物，箴言 16:4 甚至为邪恶的日子而创造了恶人，所有事物都是为了他的喜悦，启示录 4:11。他必须是这一切的高效和创造者，是一切的最终目的，塑造了每个事物、行动和生物的特定存在，他们的确定存在必须来自他。如果自由意志的行动的存在，而不是它们的不存在，来自自由意志，而不是来自上帝，而是以一种普遍的、普遍的或分离的影响；也就是说，无论上帝从永恒中对彼得的意愿或不愿意、接受或拒绝基督的行为做出了什么决定，或者主以何种方式塑造和影响他的行动和合作，无论是这样还是那样，彼得可能接受基督，也可能不接受，犹大和所有的人和天使也是如此；那么我要说，国王的心，他的意愿和不愿意，都在他自己的手中；所以国王可以随心所欲地转变自己的心，无论他决定自己的意愿的方向如何；而不是像所罗门所说的那样，箴言。 21:1 在主的手中：而造物主是工作的主人；天使、人类、自由和偶然的、必然和自然的原因，都是铸币大师，可以铸造他们想要的行动，这个或那个；选民和弃民，怜悯的器皿和愤怒的器皿，相信或不相信，都在天使和人类的手中；造物主既是万物的伟大主宰和塑造者，又是上帝有条件的旨意的容器，他的相互和普遍的、分离和依赖的影响，无法强迫自由意志倾向于愿意，从而得救、被选中、被铭记在生命之书上；也无法强迫自由意志倾向于不愿意，被定罪、被抹去，或者不被录入生命之书；但对于两者都是中立的，由人类的自由意志决定和屈服，取决于主的意愿，而主无法随心所欲地转变人的心意。 哪一个关闭了命运，独立和绝对的偶然性，并且通过创造物在太阳两侧和太阳之上的自然秩序中，工作每一个效果和事件，而没有原因的效力和上帝的意图或计划，是将主牵涉进一个致命的链条中；他要么合作，要么创造物将军事、法律和天地事务置于无尽之王之外。1. 我不能向主祈祷，决定我的意愿服从他，也不能引导我进入诱惑。2. 我也不能感谢他的自由恩典。3. 我不能将自己托付给上帝，让他在我里面工作，使我愿意并行动。4. 也不能在主里面得到安慰。5. 也不能在我遭受人、魔鬼或创造物之手的一切灾难中，对上帝保持耐心的顺服。为什么？主不能做更多的事情，他在时间之前没有更多的意愿和计划，也没有在时间中处理事务的手和安排，对于所有这些，与这些的正相反一样；这是主张中立和如此绝对的自由意志的主人们所说的。6. 雅各如何祈求主使他的儿子在埃及总督那里蒙恩，他相信总督是异教徒；祈求上帝改变他的哥哥以扫的心；以斯帖和她的使女祈求上帝在亚哈随鲁王眼中蒙恩（如果上帝没有权能使他们的心从仇恨转为恩宠，照他的意思），那么则无异。7. 主愿意在怜悯或审判中转变人的自由意志：箴言 3：5. 我儿，不可忘记我的训言，这样，你的心就必谋求恩宠（第 4 节）和人命主长。主使约瑟在波提乏家里蒙恩，创世记 39:21. 上帝使但以理在太监长的眼中蒙恩和慈爱，但以理书 1:9. 主使他的百姓在一切掳掠他们的人眼中蒙怜悯，诗篇 106:46. 主使埃及人恨他的百姓，诗篇 105:25. 战争和和平出自人的自由意志，作为第二原因；然而主说，根据他的绝对统治，以赛亚书 45:7. 创造光明，也创造黑暗，使和平，又创造灾祸。以赛亚书 7:8。 主必为埃及河最远处的苍蝇和亚述地的蜜蜂发出嘶嘶声，它们将前来，并都在荒凉的山谷中安息。以赛亚书 10:6。我将派遣亚述人来对付一个伪善的国家。所以，耶利米书 1:15, 16; 以赛亚书 13:1, 2, 3。章节 15:1, 2, 3 & 17:1, 2, 3 & 19:1, 2, 3, 4。 现在，上帝不可能是战争和和平的创造者，因为上帝是至高无上的主宰者，如果战争自由地从人的自由意志中产生，那么上帝既不能在他的智慧中预见，也不能在他的公正中威胁，不能在他的先知中预言，不能在他的恩典中决定，除非国家和人民的自由意志首先在这个贫瘠的泥土法庭中通过一项法令，由一些小领主、自由意志者在地球上确保它的实现；这样，万能的万物主宰者才能在天堂中获得第二个有条件的投票，对所有由天使和人类的自由意志管理的行动进行投票，比如和平、战争、荣誉、耻辱、财富、贫穷、健康、疾病、生命或暴力死亡，比如刀剑、绞刑、毒药等。 仇恨、偏爱、学习、无知、信仰、不信仰、顺从上帝、不顺从、救赎、诅咒、长寿或短命、航行、销售、购买、进食、言语、欢乐、哭泣、建筑、种植、祈祷、赞美、咒骂、基督作为大卫的后裔降临、运用先知、预言等。

Object. 'Is it not contrary to the nature of freedom, to be determined by a foreign and external agent, and that by a power stronger than the free-will can resist or master? If ye with a stronger power tie a sword to my arm, and strongly and irresistibly throw my arm and sword both, to kill a man, can I be the murderer of this man?'
物体。“被一个外来的、外部的力量决定，而且这个力量比自由意志能够抵抗或掌控的力量还要强，这难道不违背自由的本质吗？如果你们用更强大的力量把一把剑绑在我的手臂上，并强有力地、无法抗拒地使我的手臂和剑一起杀人，我能成为这个人的凶手吗？”

Answ. All the question here is, whether the Lord's freedom and dominion in these actions of clay-vessels, or men's, must stand? We had rather contend for the Lord and grace, than for the creature and free-will.
答案。这里的问题是，主在这些泥土容器的行动中的自由和统治，还是人的自由和统治，必须保持不变？我们宁愿为主和恩典而争论，而不是为创造物和自由意志而争论。

2. It is contrary to the nature of freedom, to be determined with one sort of determination, not with another: 1. With a such determination natural, as is in the stone to fall down, the sun to give light; 'tis true; but now the assumption is false. 2. Should we suppose, that he who ties the sword to your arm, so as he carries along with him in that motion your reason, judgment, elective power, so as you join in your arbitrary and free election, yea and with delight and joy, (which is somewhat more than free-will) to strike with the sword, and he that lifts both arm and sword did not thwart or cross your internal vital, and elective power, as the Lord moves the will in natural acts, as acts, and all sinful deviations from a law, he should not free you from the guilt of murder: and so yet the assumption is false; for Christ so moves and determines the will to believe as all the in-works and vital wheels of will, reason, judgment, freedom, are so moved with such as accommodation and fit and congruous attemperation to free-will, as it goes along sweetly, gladly, freely with the grace of Christ in conversion; and too gladly, and willingly in acts to which wickedness and murder are annexed; as there can be no other straining or compulsion here dreamed of, but such as when a virgin is said to be ravished, who freely and deliberately appointeth time, place, persons, opportunities, and gladly comes to the place in which she is carried away; which neither law nor reason can make a rape. Now, I grant, neither man nor angel can so work upon the will; it is proper to the Lord, and communicable to no creature, to know what congruous ways can efficaciously draw the will. And, 2. 'Tis God only who can attemper irresistible strength, and sweetness and delectation of consent together.
这与自由的本质相悖，不能用一种确定方式来决定，也不能用另一种方式来决定：1. 用一种自然的确定方式，如石头下落，太阳发光；是的，这是真实的；但现在这个假设是错误的。2.我们是否应当假设，那将剑系在你的臂上者，以至于他在那一动作中携带着你的理智、判断、选择的权力，以至于你与他一同自由而随意地选择，并且带着愉悦和欢乐（这略胜于自由意志），去挥剑，并且那举起双臂和剑的人没有阻挠或干涉你的内在生机与选择的权力，就如主在自然的行为中引导意志一样，所有罪恶偏离法律的行为都不应当使你免于谋杀之罪：因此假设是错误的；因为基督引导并决定意志去相信，乃至所有的意志、理智、判断、自由的生机齿轮都是如此地被调动以适应、契合，并与基督的恩典在归向中甘美、欣然、自由地接合；甚至在作恶和谋杀行为中也是如此地甘然和甘愿；因此在这里没有其他的拉扯或强制可以去做梦，除非是像童贞女被夺的时候一样，她自愿而深思熟虑地安排时间、地点、人物、机会，并且愉快地去到了被带走的地方无论是法律还是理性都无法使强奸成为一种方式。现在，我承认，无论是人还是天使都无法对意愿产生影响；只有主宰才能知道什么样的方式能够有效地引导意愿，这是独特于主宰的，不可传授给任何生物。而且，只有上帝才能调和无法抵抗的力量、甜蜜和同意的愉悦。

Use 4. 'Tis not a good, nor a comfortable way; nor would I love a heaven that is referred to a may-be or a may-not-be: 'tis not a good heaven that referred to a venture. 2. Weakness, left of God, turneth wickedness: it is kindly to our corruption to be uncouth, strange, froward to Christ, and undiscreet to strong love. 4. Free-will is now like a bankrupt merchant, or a young and loose heir, who hath lost all credit: Christ dare not venture a stock in our hand. 4. Christ is a Shepherd, who in feeding his flock stands on his feet, Isa. 40:11 and sits not down, to ly and sleep: the first Adam sat down; all his sons ly down: never man on his own bottom can come to heaven. Let us chuse this sure way, that broken men may be tutored by Jesus Christ.
使用 4. 这不是一条好的、舒适的道路；我也不会喜欢一个把天堂归因于可能或不可能的天堂：一个把天堂归因于冒险的天堂不是一个好的天堂。2. 软弱，离开上帝，变得邪恶：对我们的腐败来说，变得古怪、陌生、对基督不顺从和对强烈的爱不明智是友善的。4. 自由意志现在像一个破产的商人，或者一个年轻而放荡的继承人，失去了所有的信用：基督不敢把股份交给我们。4. 基督是一个牧羊人，在喂养他的羊群时站着，以赛亚书 40:11 说他不坐下来躺着睡觉：第一个亚当坐下来了；他所有的儿子都躺下了：没有人能够凭借自己的力量进入天堂。让我们选择这条可靠的道路，让破碎的人们受到耶稣基督的教导。

Use 5. If he be a drawing Christ, 'tis a terrible thing to be at holding and drawing with Christ. 1. God's soul lothes withdrawers; Heb. 10:38. If any man draw back, my soul shall not be pleased with him. The Greek word hypostello, is a word from soldiers, that leave their standing out of fear; the feared soldier sends himself away out of the army. But Habak. 2:4 from whence this is cited, seems a far contrary word, The soul that it lifted up, [Heb. gnaphal] towered up or lifted up as a high tower, is not upright in him, Isa. 2:14. Fear makes men low and base, and pride makes them high and lofty: how then is withdrawing from God, so base and low a word in the apostle's style, expressed by the prophet Habakkuk in so high a word, as the towering up the soul? There is a reciprocation of things in the word signified; for unbelief, resisting of Christ, and the sinner's withdrawing, is an act of the highest pride: he that will not be converted, and refuseth Christ, thinks he can send without Christ, he hath a stronger castle to run to than Christ, and imagines that his sins and lusts shall shelter him in the ill day: and unbelief is a base, timorous, and cowardly thing, when men, for fear of a less evil and a poorer loss, steal away from Christ: and both is base or poor pride, and high or lofty beggarliness, in stealing away from Christ's colours; which the Lord abhors. 2. Withdrawing looks hell-like: he that is not saved in the nick of conversion, is eternally lost. Heb. 10:38. But we are not of the withdrawing to perdition. Withdrawing hath no home but hell. 3. 'Tis a sign of an obdurate heart, Zech. 7:11. But they have refused to hearken, and pulled away the shoulder, and stopped their ear lest they should hear. And so judgment-like is withdrawing, and smells so of vengeance, that God plagues withdrawing with withdrawing; Hos. 5:4. They will not frame their doing, to turn unto their God. And what is the issue of that? They shall go with their flocks and herds to seek the Lord, but they shall not find him; for he hath withdrawn himself from them. Prov. 1:24. I called, and ye refused; verse 26 then this must follow, verse 28. (as also, John. 8:21 the like is) they call upon me, but I will not answer.
使用第五点。如果他是一个画耶稣的人，与耶稣一起持有和画是一件可怕的事情。1.上帝的灵魂厌恶退缩者；希伯来书 10:38。若有人退缩，我的灵魂就不喜悦他。希腊语单词 hypostello 是士兵们离开战斗位置的词，害怕的士兵会自己离开军队。但哈巴谷书 2:4，这是引用的地方，似乎是一个完全相反的词，那灵魂高傲的人，[希伯来语 gnaphal]高耸或像高塔一样高耸，他内心不正直，以赛亚书 2:14。恐惧使人卑微和低下，傲慢使人高傲和崇高：那么从上帝那里退缩，为什么在使徒的风格中是如此卑微和低下的词，却被先知哈巴谷用如此高傲的词来表达，如高耸的灵魂？ 世上的事物是相互的，因此，在所表示的事物中，会有相互回应；不信，抵抗基督和罪人的远离是最高傲慢的行为：不肯归向基督，拒绝基督的人认为自己可以离开基督，他认为自己有一个比基督更坚固的城堡，并且幻想自己的罪和欲望会在那可怕的日子里庇护他；不信是卑贱、胆怯和懦弱的行为，当人们因为害怕一点小小的祸患和一点微不足道的损失而远离基督时；从基督面前偷跑意味着卑贱或贫瘠的傲慢，高耸的乞求，这是主所憎恶的。3. 远离看起来像地狱：在转变的关键时刻得不到救赎，就永远迷失了。来 10:38。可是我们不是向毁灭撤退的人。远离的唯一归宿就是地狱。3.这是刚硬的心的表现，亚 8:11。他们拒绝听从，扭转肩头，塞住耳朵，不听：因此，远离如同审判，散发着报应的气味，神以远离来惩罚远离；何 5:4。他们所行的不容让他们归向他们的神。这样的果报又是什么呢？ 他们将带着他们的羊群和牛群去寻找主，但他们将找不到他；因为他已经远离他们。箴言 1:24。我呼唤，你们拒绝；第 26 节接着就是这样，第 28 节。（约翰福音 8:21 也是如此）他们呼求我，但我不会回答。

Use 6. 'Tis a terrible plague of God, which we would eschew as hell, to wit, provoking of God by such sins as may procure that God should in his judgment marr the lock of the heart, the will, that the door should neither shut nor open, and cast poison into the soul, so as angels and men, heaven and earth, cannot help or cure it: Christ is good at opening hearts, and drawing sinners; and he is as good at judicial closing of hearts: if he put his singer in the eye; and snap in pieces the optick nerves, all the world cannot restore sight, or open the heart. He that is nearest to be drawn to Christ, and yet never drawn, is deepest in hell; an evangelic-fire of God's fury is worse than a Sinai-fire, though it burn up to mid heaven. 1. Sinning against the light of nature, and the known will of God, as idolatry and the principles of your own religion, true and known to be so, brings delivering up to judicial blindness, Rom. 1:21. (2.) If ye put your singer in nature's eye, and blow out that candle, God will give you up to vile affections, Rom. 1:24 and a reprobate mind, ver. 26, 27, 28. Some blow out the candle of nature, and God blows out the sun of the gospel, that it is to them like sack-cloth of hair, and a moon like blood. 3. Resisting the call of God, brings on the plague of hardness of heart; Prov. 1:24, 25, 26, 27; Acts 28:23, 24, 25, 26, 27; John 8:21.
使用 6. 这是上帝的可怕灾祸，我们要像地狱一样避免，即通过犯下那些可能导致上帝在审判中破坏心灵之锁的罪恶，使意愿既不能关闭也不能打开，并向灵魂投毒，以至于天使和人类、天堂和地球都无法帮助或治愈它：基督善于打开心灵，吸引罪人；他同样善于司法上关闭心灵：如果他把手指放在眼睛上；并且折断视觉神经，全世界都无法恢复视力或打开心灵。那些最接近被吸引到基督的人，却从未被吸引，他们在地狱中最深；上帝愤怒的福音之火比西奈山之火更糟糕，尽管它能烧到中天。1. 违背自然之光和上帝的旨意，如拜偶像和你们自己宗教的原则，真实且众所周知，会导致被交付给司法盲目，罗马书 1:21。(2.) 如果你把手指放在自然的眼睛上，并吹灭那盏蜡烛，上帝会使你陷入卑鄙的情欲，罗马书 1:24，并使你们心思邪恶，见 26、27、28 节。 有些人吹灭了自然的蜡烛，上帝也吹灭了福音的太阳，对他们来说，它们就像毛布一样，月亮变成了血。3. 抵挡上帝的呼召会带来心硬的灾祸；箴言 1:24, 25, 26, 27; 使徒行传 28:23, 24, 25, 26, 27; 约翰福音 8:21。

Use 7. We are hence taught, to put our heart in Christ's hand; he, and he only, who makes all things new, hath a singular faculty in making old hearts new hearts. Now there is no such way as to ly at the tide, and wait on a full sea and fair wind, and ship in with Christ; attend the ordinances, watch at the posts of the door of wisdom.
因此我们被教导要把我们的心交在基督手中；只有那位使一切更新的人，才有使旧心变成新心的独特能力。现在没有比依赖潮汐、等待满潮和顺风，以及与基督一同登船更好的方法；参加圣礼，守望智慧之门的门柱。

Object. I have been a hearer, thirty, forty years; I am as far from being drawn this day, as the first day.
目标。我已经是一个听众，三十，四十年了；我离被吸引的距离，今天和第一天一样远。

Answ. Such a soul would not be oiled at the first with the persuaded assurance of an everlasting love of election, as Libertines cure poor souls; but would be brought to see sin, and be humbled and plowed, that Christ may sow.
这样的灵魂不会被第一次涂上永恒选民的确信，就像自由主义者治愈可怜的灵魂那样；而是会被带到看见罪恶，并感到谦卑和痛苦，以便基督可以撒种。

2. They would be taken off their own bottom, and discharged to confide and rest on humiliation, or any thing in themselves.
他们将被剥夺自己的底线，并被释放以依赖和依靠屈辱或任何自身的事物。

3. The manner, motives, and grounds of their complaining would be examined. Seldom or never is it seen that a reprobate man can be in sad earnest heavy in heart, touching his hardness of heart, and fruitless hearing of the word of God thirty or forty years: and withal, if there be a drachm of sincerity, the least grain of Christ, as if the soul do but look afar off, with half an eye, yet greedily after the Lord Jesus, it is a sweet beginning. 'Tis true, a talent-weight of iron or sand is as weighty as a talent-weight of gold, but in a saint an ounce-weight of grace hath more weight than a pound of corruption. It is no gospel-truth that Antinomians teach, That God loves no man less for sin, or no man more for in herent holiness. It is true of the love of election and reconciliation, in the work of justification; but most false of the love of divine manifestation, in the work of sanctification; as is clear, John 14:21, 23. Nor are men by this taught to seek righteousness in themselves; because they are commanded to try and examine themselves, as 1 Cor. 11:28; 2 Cor. 13:5.
他们抱怨的方式、动机和理由将被审查。很少或从不见到一个被弃绝的人能够真诚地沉重地感到心痛，触及他的心硬和无果的听了三四十年的上帝的话语；而且，如果有一点点真诚，一丁点的基督，就像灵魂只是用半只眼睛远远地看着主耶稣，那是一个甜蜜的开始。的确，一磅铁或沙子的重量和一磅黄金的重量一样重，但在一个圣徒身上，一盎司的恩典的重量比一磅的腐败更重。安提阿的教导的福音真理是不正确的，他们教导说，上帝不因为罪而爱人少，也不因为内在的圣洁而更爱人。这是关于选民和和解的爱的真理，在称义的工作中是正确的；但在成圣的工作中，关于神的显现的爱是错误的；正如约翰福音 14:21、23 所清楚表明的。这并不是教导人们在自己身上寻求公义；因为他们被命令要试验和检查自己，正如哥林多前书 11:28；哥林多后书 13:5 所说。

4. Such souls would upon any terms be brought to reason and debate the question with Christ, that as the law may stop their mouth before God, so mercy may stop the mouth of the law and sin; and it may convincingly be cleared, that though scarlet or crimson can by no art be made white, yet Christ, who is above art, can make them white (Isa. 1:18) as wool and snow. And therefore such would be brought in an high esteem and deep judgment of Christ's fairness, beauty, excellency, incomparable and transcendent worth: and tho' a soul have a too high esteem of his sins, yet say that he dies with an high esteem of Jesus Christ, he is in no danger; for faith is but a swelled, an high and broad opinion and thought of the incomparable excellency and sweetness of Jesus Christ.
这样的灵魂愿意以任何条件被带到理性并与基督辩论这个问题，以便法律可以在上帝面前使他们闭口，而怜悯可以使法律和罪恶闭口；并且可以令人信服地清楚，虽然红色或深红色无法通过任何艺术变白，但是基督，他超越艺术，可以使它们变白（以赛亚书 1:18），如同羊毛和雪一样。因此，这样的人会对基督的公正、美丽、卓越、无与伦比和超凡的价值产生高度的尊重和深刻的判断；即使一个灵魂对自己的罪过过于看重，但是如果他说他对耶稣基督有着高度的尊重，他就没有危险；因为信仰只是对耶稣基督无与伦比的卓越和甜美的一种膨胀、高度和广泛的看法和思考。

Use 8. This powerful drawing teacheth humble thankfulness. (1.) The most harmless and innocent sinner must be in Christ's book for the debt of ten thousand talents. (2.) The sense of drawing grace is mighty engaging; every act of thankful obedience should come out of this womb, as the birth and child of the felt love of God. Christ did bid such a man battle. 2. He was Christ's enemy when he took him. (3.) It cost Christ blood, he died to conquer an enemy, Rom. 5:10. (4.) He kept the taken enemy alive, he might have killed him, he gave him more than quarters, he made a captive a king, Rev. 1:6. Suppose we, Christ should in his own person come locally down to hell, and look upon so many thousands scorching and flaming in that unsufferable lake of fire and brimstone, if he should pull out by the head and name so many thousands of them, even while they were spitting on Christ, blaspheming his name, and scratching his face, and should loose off the fetters of everlasting vengeance, and draw them from amongst millions of damned spirits, lay them in his bosom, carry them to heaven, set them on thrones of glory, crown them as kings to reign with him for evermore; would they not be shamed, and overcome with this love, kiss and adore so free a Redeemer? And thus really hath Christ dealt with sinners. Look on your debts written in Christ's grace book, would not such a redeemed one praise his Ransomer, and say, O if every singer, every inch of a bone, every lith, every drop of blood of my body, every hair of my head, were in an angel's perfection to praise Jesus Christ! O the weight of the debt of love! O the gold mines and the depths of Christ's free love!
使用 8。这个强大的绘画教导谦卑的感恩之心。（1.）最无害和无辜的罪人必须因欠下一万达利的债务而在基督的账本上。（2.）感受到恩典的吸引力是巨大的；每一次感恩的顺从行为都应该源自这种感受到上帝爱的诞生和孩子。基督命令这样的人去战斗。2.当他抓住他时，他是基督的敌人。（3.）这花费了基督的鲜血，他死去以征服一个敌人，罗马书 5:10。（4.）他让这个被捕的敌人活着，他本可以杀了他，他给了他比住所更多的东西，他使一个俘虏成为了国王，启示录 1:6。 假设基督亲自降临地狱，目睹那么多数以千计的人在那不可忍受的火与硫磺之湖中被烧灼和燃烧，即使他们在唾弃基督、亵渎他的名字、抓挠他的脸时，他也能够从中挑选出数以千计的人，解开永恒复仇的枷锁，将他们从数以百万计的被诅咒的灵魂中拯救出来，将他们放在自己的怀中，带到天堂，让他们坐在荣耀的宝座上，与他一起永远统治；他们难道不会因这份爱而感到羞愧和被征服，亲吻并崇拜这位如此自由的救赎者吗？基督确实是这样对待罪人的。看看你在基督的恩典册上所写的债务，这样一个被救赎的人难道不会赞美他的救赎主，并说：“哦，如果每一个罪人、每一寸骨头、每一块肌肉、我身体中的每一滴血、我头上的每一根头发都能像天使一样完美地赞美耶稣基督！哦，爱的债务的重量！哦，基督自由之爱的金矿和深渊！

3. Consider what expressions vessels of grace have used of free-grace; how far below grace Paul sets himself, lo here, Eph. 2:8. To me who am, 1. Less than a saint. 2. Not that only, but less than the least. 3. Less than the least of saints. But, 4. Yet a little lower, less than the least of all saints, is this grace given, that I should preach the unsearchable riches of Christ. Gospel-riches is grace and mercy, but there is great abundance of it; 'tis a speech from quick-scented hounds, who have neither footstep, nor trace, nor scent left them of the game they pursue. Christ defies men and angels to trace him in the ways of grace. So Paul, 1 Tim. 1:13. I was a blasphemer, and a persecutor, and an injurious person [Gr. all' elèethan] but I was be-mercied, as if dipt in a river, in a sea of mercy. Verse 14. And the grace of the Lord Jesus to me was abundant. No, that is too low a word, [Gr. huperpleonase de hè charis] his grace was more, or over-abundant. One Paul obtained as much grace, even so whole and complete a ransom, without diminishing, as would have saved a world, Rom. 5:15. If through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many. [Gr. eperissèuse] The word is exceedingly to abound, and borrowed from fountains and rivers, which have flowed with waters since the creation; but there is a higher word, verse 12. Where sin abounded, grace far more, or exceedingly over-abounded, or more than over-abounded, [Gr. huperiffeusen hù charis] And verse 21. Sin reigned unto death, that grace might reign unto life, [Gr. basileúsè,] that Christ's grace might play the king. The saving knowledge of God, under the kingdom of the Messiah, Isa. 11:9. fills the earth, as the sea is covered with waters. A sea of faith, and an earthful of the grace of saving-light, and a sun seven-fold, as the light of seven days, Isa. 30:26 hold forth to us a large measure of grace, and righteousness and peace like a river, and the waves of the sea, Isa. 48:18. All these say, Christ is no niggard of grace.
考虑恩典的器皿所使用的自由恩典的表达方式；保罗在这里将自己置于恩典之下，弗 2:8。对于我这个人来说，1. 不及圣徒。2. 不仅如此，还不及最小的。3. 不及众圣徒中最小的。但是，4. 还要再低一点，不及所有圣徒中最小的，这恩典赐给了我，使我能够传讲基督那难以测度的丰富。福音的丰富是恩典和怜悯，但其中有极大的丰富；这是来自敏锐嗅觉的猎犬的言语，他们在追逐的猎物中没有留下任何足迹、痕迹或气味。基督挑战人和天使在恩典的道路上追踪他。保罗也是如此，提前 1:13。我曾经是个亵渎神的人，是个逼迫者，是个凶恶的人[希腊文：all' elèethan]，但我被怜悯了，就像沾湿在怜悯的河流中，沾湿在怜悯的海洋中。第 14 节。主耶稣的恩典向我丰盛。不，这个词太低了，[希腊文：huperpleonase de hè charis]他的恩典更多，或者说是过于丰盛。保罗获得了同样多的恩典，甚至是完整无缺的赎价，没有减少，足以拯救整个世界，罗 5:15。 如果一个人的过犯导致许多人死亡，那么神的恩典和恩典的赐予，就是耶稣基督，更是丰富地赐予了许多人。这个词非常丰富，借用了自创世以来一直流淌着水的泉水和河流，但在第 12 节中有一个更高的词。罪虽然丰富，但恩典更加丰富，或者说超过丰富，或者说超过丰富，[希腊文 huperiffeusen hù charis]。第 21 节说，罪统治到死，恩典才能统治到生命，[希腊文 basileúsè]，基督的恩典才能成为王。在弥赛亚的国度下，对神的拯救认识，以赛亚书 11:9。充满了地球，就像海洋被水覆盖一样。一个充满信仰的海洋，一个充满拯救之光的恩典的地球，一个七倍的太阳，就像七天的光，以赛亚书 30:26 向我们展示了丰富的恩典，和公义和平如河流和海浪，以赛亚书 48:18。所有这些都表明，基督并不吝啬恩典。

And, 4. Can they not wear and out-spend their harps, who fall down before the Lamb, Rev. 14 and Rev. 5:8 who with a loud voice, praise the grace of God, verse 12 for ever and ever? Consider if it must not be a loud voice, when ten thousand times ten thousand, and thousand thousands, all join in one song, to extol grace; if we be not in word and deed obliged to express the virtues and praises of him, who hath called us from darkness unto his marvellous light.
而且，4. 那些在羔羊面前跪拜的人，他们能不能穿戴并超出他们的竖琴，启示录 14 章和启示录 5:8 章中，他们大声赞美上帝的恩典，直到永远？请考虑一下，当亿万次亿万和千千万万的人一起唱一首歌来赞美恩典时，声音会不会很大；如果我们不是在言语和行动上被迫表达那位将我们从黑暗中召唤到他奇妙的光明中的人的美德和赞美。

And I, if I be lifted up from the earth, will draw all men to me. Verse 32.
如果我从地上被举起来，我就会吸引所有人来到我这里。32 节。

Article II
第二条

The next thing we consider, is the person that draws. I (says Christ) will draw all men to me.
接下来我们要考虑的是画画的人。我（耶稣说）将吸引所有人来到我身边。

There is a peculiar aptitude in Jesus Christ to draw sinners to himself.
耶稣基督有一种特殊的能力，能够吸引罪人来到他身边。

1. As concerning his person, he is fit; for neither is the Father, nor the Holy Ghost, in person, Lord Redeemer, but Christ; as, in the deep of God's wisdom, the Son was thought fittest to make sons, Gal. 4:4 the heir to communicate the right of heirship to the nearest of the blood, to his brethren, to make them joint-heirs with him; so is Christ a fit person, as Lord Saviour, to rescue captives and to draw them to the state of sonship: which I speak not to exclude the other two persons; for, John 6:44. The Father draws to the Son; and the Spirit of grace, in the work of conversion, must be a special agent; but Christ is made, in a personal consideration, a drawer of sinners; God works and carries on all his state-designs of heaven by Christ, Heb. 2:10. He brings, or drives many sons to glory.
关于他的人，他是合适的；因为父神和圣灵都不是以个人身份作为主救赎者，而是基督；在上帝智慧的深处，儿子被认为是最适合使人成为儿子的人，加拉太书 4:4，继承人将继承权传给血亲中最近的兄弟，使他们与他一同成为共同的继承人；所以基督作为主救主是一个合适的人，他能够拯救俘虏并将他们带到儿子的地位：我说这话并不是为了排除其他两个人；因为约翰福音 6:44，父引导人到子那里；在转化的工作中，恩典的圣灵必须是一个特殊的行动者；但基督在个人的考虑中成为罪人的引导者；上帝通过基督完成并推进他在天堂的一切计划，希伯来书 2:10，他带领或驱使许多儿子进入荣耀。

2. Christ by office is a congregating and uniting Mediator, Col. 1:20. He makes heaven and earth one; He is our peace, and made of twain one, Eph. 2:14. The Shepherd that gathers the sons of God in one. John 11:52. And, he by the merit of his blood, maketh sinners legally one with God; he is Immanuel, God with us, fit to draw us in a law-union to God. We were banished out of paradise; the Son by office, was sent out to bring in the out-law sons.
2. 基督按职责是一个聚集和统一的调解者，歌罗西书 1:20。他使天地成为一体；他是我们的和平，使两者成为一体，以弗所书 2:14。他是聚集上帝的儿子的牧人。约翰福音 11:52。并且，他凭借他的血的功效，使罪人在法律上与上帝合而为一；他是以马内利，上帝与我们同在，适合将我们吸引到与上帝的法律联盟中。我们被驱逐出了伊甸园；按职责，儿子被派出去接回那些被剥夺权利的儿子。

3. God hath laid down, (in a manner) his compassion, mercy, gentleness, to sinners in Christ; and Christ hath taken off infinite wrath, and satisfied justice in his nature and office. God is nowhere (to speak so) so much mercy, graciousness, kindness, tender compassion to sinners, such a sea of love, as in the Lord Jesus. O but he is a most lovely, desirable, compassionate God in Christ? The sinner findeth all that God can have in him, or do for saving, in the Mediator Christ; there can nothing come out of God to the sinner, but through Christ. There is no golden pipe, no channel, but this; all God, and whole God, is in Christ, and all God as communicable to the creature; and were God seen in his loveliness, his beauty would be strong cords and chains to draw hell up to heaven. Love, grace, mercy, are sodering and uniting attributes in God: now, tho' these same essential attributes that are in one, be in all the three Persons; yet the mediatory manifestation of love, grace, and free mercy, is only in the Son; so as Christ is the treasure, store-house, and magazine of the free goodness and mercy of the Godhead. As the sea is a congregation of waters, so is Christ a confluence of these lovely and drawing attributes that are in the Godhead. Christ is the face of God, 2 Cor. 4:6. The beauty and loveliness of the person, much of the majesty and glory of the man is in the face; now the beauty, and majesty and glory of God is manifested in Christ; so, Heb. 1:3. He is the brightness of his glory. The Father is as it were all sun, and all pearl; the Son Christ is the substantial rays, light-shining, the eternal, and essential irradiation of this Sun of glory; the sun's glory is manifested to the world, in the light and beams that it sends out to the world; and if the sun should keep its beams and light within its body, we should see nothing of the sun's beauty and glory. No man, no angel, could see any thing of God, if God had not a consubstantial Son begotten of himself by an eternal generation; but Christ is the beams, and splendor, and the shining, but the consubstantial shining of the infinite pearl, and outs God, as the seal doth the stamp; and, as God incarnate, he reveals the excellency, glory, and beauty of God. The pearl is a drawing and an alluring creature, from its shining beauty; so Christ is the drawing loveliness of God. Ye cannot see the creature's beauty, or the man's face, but ye see the creature and the man; so says Christ to Philip, John. 14:9. He that hath seen me, hath seen the Father. I am as like the Father, as God is like himself: there is a perfect, indivisible, essential unity between the Father and me; I and the Father are one, one very God; he the begetter, I the begotten. So God hath laid down and empawned all his beauty, his loveliness, and his drawing virtue, in Christ the load-stone of heaven; he is the substantial rose that grew out of the Father from eternity. A man's wisdom makes his face to shine. Wisdom is a fair, lovely, and alluring beauty. Now, Christ is the essential wisdom of God; were your eyes once fastned upon that dainty lovely thing Christ, that uncreated golden ark, the eternal, that infinite flower and lily, that sprang out of the essence and beautiful nature of God, with eternal infinite greenness, fairness, smell, vigour, life, never to fade, that essential wisdom, and substantial word, the intellectual birth of the Lord's infinite understanding; if your eyes were once on him in a vision of glory, it should be impossible to get your eyes off him again; there would come such drawing rays, and visual lines of lovely beauty and glory from his face to your eyes, and should dart in through these created windows, to the understanding, heart, and affection, such arrows and darts of love, as ye shall be a captive of glory for ever and ever. Psal. 16:11. In thy presence is fulness of joy. Rev. 22:4. They shall see his face,—'tis a King's face, and a kingly glory, to see it. —— v. 5. And they shall reign for ever and ever.
3. 上帝以基督的身份向罪人施加了他的怜悯、慈悲和温柔；基督消除了无尽的愤怒，并在他的本质和职责中满足了公正。上帝在任何地方都没有如此多的怜悯、恩慈、仁慈、对罪人如此深情的同情，如同在主耶稣里的爱之海。哦，但他在基督里是一个最可爱、最令人向往、最有同情心的上帝？罪人在调解者基督里找到了上帝在他身上所拥有的一切，或者为了拯救而为他所做的一切；上帝对罪人所施加的一切都只能通过基督来实现。除此之外，没有金管道，没有渠道；上帝的全部和完整都在基督里，上帝完全可以与受造物分享；如果能看到上帝的美丽，他的美丽将成为将地狱拖向天堂的坚固绳索和锁链。爱、恩典、怜悯是上帝中连接和团结的属性：尽管这些本质属性在三位一体中都存在，但爱、恩典和自由怜悯的调解表现只存在于子里；因此，基督是上帝本质中自由的善良和怜悯的宝藏、仓库和库房。 由于海洋是水的聚集，基督也是这些可爱和吸引人的属性在神的本质中的汇聚。基督是上帝的面容，哥林多后书 4:6。人的面容展示了他的美丽和可爱，也展示了他的威严和荣耀；同样地，上帝的美丽、威严和荣耀在基督中得以显现，希伯来书 1:3 也是如此。他是上帝荣耀的光辉。父神就像是整个太阳和整颗珍珠；而基督是这太阳荣耀的实质性光芒，永恒而本质性的辐射；太阳的荣耀通过它向世界发出的光线和光芒展示给世界；如果太阳将光线和光芒保留在自己的身体内，我们将看不到太阳的美丽和荣耀。如果上帝没有一个与自己同质的子，通过永恒的生成由他自己生出，那么没有人，没有天使能看到上帝的任何事物；但基督就是光芒、光辉和闪耀，是无限珍珠的与本质相一致的闪耀，就像印章与图案一样；作为上帝的化身，他揭示了上帝的卓越、荣耀和美丽。 珍珠是一种绘画和迷人的生物，因其闪耀的美丽而如此；所以基督是上帝吸引人的美丽。你们看不到生物的美丽，也看不到人的面容，但你们看到了生物和人；所以基督对腓力说，约翰福音 14:9。看见了我就是看见了父。我和父一样，就像上帝自己一样：父与我之间有完美、不可分割、本质上的统一；我和父是一体的，是同一位真神；他是生父，我是所生之子。所以上帝将他所有的美丽、吸引力和吸引力都放在了基督这个天堂的磁石上；他是从永恒中生长出来的实质性的玫瑰。人的智慧使他的面容发光。智慧是一种美丽、可爱和迷人的美。 现在，基督是神的至关重要的智慧；如果你的眼睛一旦注视着那美好可爱的基督，那无形的黄金方舟，那永恒的、无限的花朵和百合花，它从神的本质和美丽的本性中生长出来，拥有永恒无限的绿色、美丽、香气、活力和生命，永不凋谢的那种至关重要的智慧和实质性的话语，是主无限理解的智慧之生；如果你的眼睛一旦在荣耀的异象中注视着他，那么你将无法再将目光从他身上移开；从他的脸上将发出如此吸引人的光芒和美丽的荣耀的视觉线条，穿过这些被创造的窗户，射入理解、心灵和感情，如此的爱之箭和爱之矢，以至于你将永远被荣耀所俘虏。诗篇 16:11. 在你面前有满足的喜乐。启示录 22:4. 他们要看见他的面貌，这是一个国王的面貌，和一个国王的荣耀，看到它是一种荣耀。——第 5 节。他们要永远为王。

4. Then there is so much warmness of heart, and such a fire of love, such a stock of free-grace, so wide, so tender, so large bowels of mercy and compassion towards sinners, as he would put himself into a posture of mercy, and in such a station of clay, as he might conveniently get a strong pull of sinners to draw them, a large and wide handful, or his arms full of sinners, as he would be a man for us, to get all the organs of lovely drawing of sinners to him: a man's heart to love man, a man's bowels to compassionate man, a man's hand to touch the soul leper's skin, a man's mouth and tongue to pray for man, to preach to men, and in our nature to publish the everlasting gospel; a man's legs to be the good shepherd, to go over mountain and wilderness, to seek or to save lost sheep; a man's soul to sigh and groan for man; a man's eyes to weep for sinners; his nature, to lay down his life for his poor friends: he would be a created clay-tent of free-grace, a shop, and an office-house of compassion towards us; he would borrow the womb of a sinner to be born, suck the breasts of a woman that needed a Saviour, eat and drink with sinners and publicans, came to seek and to save lost sinners, was numbred with sinners, died between two sinners, made his grave with sinners, (saith Isaiah, Isa. 53:9) borrowed a sinner's tomb to be buried in: and now he keeps the old relation with sinners, when he is in heaven; honour hath not changed him, nor hath he forgotten his old friends. Heb. 4:15. For we have not an High Priest that cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. Christ cannot now sigh, but he can feel sighing he cannot weep, he hath a man's heart to compassionate our weeping, in such a way as is suitable to his glorified condition. The head is in heaven, but he hath left his heart in earth with sinners: there can be nothing dearer to Christ, than the Holy Spirit; he hath sent us down that Comforter, the Spirit, to abide with us.
4.然后，有如此多的心灵温暖，如此燃烧的爱火，如此丰富的自由恩典，如此广阔、温柔、宽大的怜悯和同情心，以至于他愿意把自己置于怜悯的姿势中，以便方便地吸引罪人，用他的力量吸引他们，一大把、一把满满的罪人，他愿意成为我们的人，以获得所有可爱的罪人吸引他的器官：一个人的心去爱人，一个人的肠子去怜悯人，一个人的手去触摸灵魂病人的皮肤，一个人的嘴巴和舌头去为人祈祷，为人传道，以我们的本性宣扬永恒的福音；一个人的腿去成为好牧人，走过山岭和荒野，寻找或拯救迷失的羊；一个人的灵魂为人叹息和呻吟；一个人的眼睛为罪人哭泣；他的本性是为了他可怜的朋友而舍弃生命：他愿意成为一个被创造的泥土帐篷，一个对我们怜悯的商店和办公室；他愿意借用一个罪人的子宫来出生，吸吮一个需要救主的妇女的乳房，与罪人和税吏一起吃喝，来寻找和拯救迷失的罪人， 与罪人一同被编号，与两个罪人之间死去，与罪人一同安葬（以赛亚书 53:9 说），借用罪人的坟墓安葬：现在他在天堂时仍与罪人保持着旧的关系；荣耀没有改变他，他也没有忘记他的旧朋友。希伯来书 4:15。因为我们的大祭司并非不能同情我们软弱的感受，他在各方面受到试探，与我们一样，只是没有犯罪。基督现在不能叹息，但他能感受到叹息；他不能哭泣，但他有一个人的心来同情我们的哭泣，以适应他荣耀的状态。头在天上，但他把他的心留在地上与罪人同在；对基督来说，没有什么比圣灵更珍贵；他把那位安慰者圣灵送给我们，与我们同在。

Use 1. O that men would come and look into this ark, and that Christ would draw the curtain! Do but hear himself crying to the cities of Judah, Isa. 40:9. Behold your God. Isa. 65:1. I said to a nation that was not called by my name, Behold me, Behold me: the doubling of the word saith, Christ desires to out his beauty. Shall your farm and your five yoke of oxen keep you from him? Men will not be drawn to him to satisfy their love.
使用 1. 哦，愿人们来看看这个方舟，愿基督拉开帷幕！只需听他自己向犹大的城市呼喊，以赛亚书 40:9。看哪，你们的神。以赛亚书 65:1。我对一个不以我的名字被称呼的国家说，看哪，看哪：重复这个词表明，基督渴望展示他的美丽。难道你的农田和五对牛会阻止你去找他吗？人们不会为了满足他们的爱而被吸引到他那里。

Use 2. Christ is a drawing and an uniting Spirit; then all that are in Christ should be united. Certainly the divisions now in Britain cannot be of God. The wolf and the good Shepherd are contrary in this; the good Shepherd loves to have the flock gathered in one, and to save them, that they may find pasture, and the flock may be saved: the wolf scatters the flock; or if the wolf would have the flock gathered together, it is that they may be destroyed. Then it would be considered, if a bloody intention of war between two protestant kingdoms, for carnal ends, and upon forced and groundless jealousies, be from an uniting Spirit, and not rather from him, who was a murderer from the beginning.
基督是一位聚合的灵，所有在基督里的人都应该团结一致。目前在英国的分裂显然不是出于上帝的意愿。狼和好牧人在这一点上是相反的；好牧人喜欢把羊群聚集在一起，拯救他们，让他们找到牧场，让羊群得救；而狼则会驱散羊群；或者如果狼想把羊群聚集在一起，那是为了毁灭他们。那么应该考虑一下，两个新教国家之间出于肉体目的和强迫性、无根据的猜忌而发动的血腥战争的意图，是出于聚合的灵，还是出于那从起初就是凶手的人。

Use 3. Jews and Turks, and civil men, that are but moral Pagans, are not in Christ, nor can they have any communion with God, nor be drawn to Christ; because no man can be in love with God, except he see God as opened and made lovely to the soul in Christ: moral civility and pharisaical holiness is one of the most heaven-like, and whitest ways to hell that Satan can devise; many moral men go, by theft, to hell: Satan by open violence pulleth the prophane and openly wicked men to perdition; but he stealeth millions of civil saints, honest moral men, that have whereon to live in the world plentifully, to hell in their whites, as if they were saints, because civil and clean in the morals of the second table, yet not being born again, they cannot see the kingdom of God. And most men deceive themselves with country religion and moralities; but such be but civil honest antichrists, and deny there is any need that Christ should come in the flesh to die for sinners; for they can live honestly, and save themselves, and not be beholden to Christ for heaven, or mortification, or faith.
使用 3. 犹太人和土耳其人，以及只是道德异教徒的普通人，不在基督里，也不能与上帝有任何交流，也不能被吸引到基督那里；因为除非一个人在基督里看到上帝的开启和美好，否则他无法爱上上帝：道德的文明和法利赛人的圣洁是通往地狱最像天堂、最白的道路之一，撒旦可以设计出来的；许多道德的人通过偷窃而去了地狱：撒旦通过公开的暴力将亵渎和公然邪恶的人拉入毁灭；但他偷走了数百万个文明的圣徒，诚实的道德人，在世上有丰富的生活来源，穿着白色的衣服去了地狱，仿佛他们是圣徒，因为在第二诫的道德上是文明和清洁的，然而，他们没有重生，他们不能看见上帝的国。大多数人用乡村宗教和道德来欺骗自己；但这些只是文明而诚实的反基督者，否认基督需要降临到世上为罪人而死的必要性；因为他们可以过得诚实，自救，不需要基督来得到天堂、死亡和信仰。

Verse 32. And I, if I be lifted up from the earth, will draw all men.
我若从地上被举起来，就会吸引所有人。

This drawing of sinners to Christ, is bottomed on Christ's dying on the cross; and his dying on the cross is an act of extreme and highest love, John 3:16; John 15:13; 1 John 4:9, 10. Hence let us consider a little further what drawing and alluring power is in the love of God, and what way we may come to the sweet fruit of the strongest pull of Christ; which may be considered in.
这幅将罪人吸引到基督的图画，基于基督在十字架上的死亡；他在十字架上的死亡是极度和最高爱的行为，约翰福音 3:16；约翰福音 15:13；约翰一书 4:9, 10。因此，让我们进一步思考上帝的爱中有什么样的吸引力和诱惑力，以及我们如何能够获得基督最强烈吸引的甜美果实；这可以从以下几个方面考虑。

1. The revelation of the dying loveliness of Christ's dying.
基督的垂死之美的显现。

2. The fulness of this loveliness.
这种美丽的丰满。

For the former, Christ openeth himself to us, we cannot discover him first; and there be two acts of this,
对于前者，基督向我们敞开自己，我们不能先发现他；这有两个行动

1. Christ opens the understanding, Luke. 24:25 and the heart, Acts 16:14. He taketh away the thick vail, that is over the heart, 2 Cor. 3:15, 16 and rendreth the medium, the air (as it were) thin, clear, visible; as when the sun expelleth night-shadows, and thick clouds: so David's key, that openeth, and no man shutteth, Rev. 3:7 removeth the door, and the seal that the first Adam's sin putteth on the heart, John. 14:21. He that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him. And Christ can show the Father, the Lord Jesus cometh out of his depth and ocean of glory, and ivory chamber, as it were; and the Son of God revealeth the Son of God, as Gal. 1 v. 12 compared with v. 15, 16 sheweth. He would not say, Behold me, behold me, Isa. 65:1 and then get into a thick cloud, and hide himself, if he had not a mind to reveal his glory, and to show himself, The King in his beauty, Isa. 33:17 all his loveliness, the mysteries of his love, the rosiness, whiteness, redness, comeliness of his face, Cant. 5:10. Nor would the spouse pray for a noon-day sight of Christ, Cant. 1:7 if he could not offer himself to be seen in his loveliness of beauty. Thus Christ doth make manifest the savour of his knowledge, in the ministry of the gospel, 2 Cor. 2:14 when he letteth out to the soul the smell of myrrh, aloes, of all the sweet ointments of his death, and wounds; that the soul seeth, smelleth, tasteth the apples of love, in the believed mercy, free grace, satisfied justice, peace reconciled with righteousness, purchased redemption in his blood; and he standeth behind the wall of our flesh, and so is called, our wall, Cant. 2:9. Behold he standeth behind our wall, Or, Behold that is he standing behind our wall; he looketh forth at the window, showing himself, [Heb. mezijz] bewraying himself through the lattess; yet this is not a perfect vision of God attainable in this life, as the author of the Bright Star* dreameth. I see a man more distinctly in the field and before the sun, than when he looks out at the grates or lattess of a window, and a window behind a wall; for so we but see Christ in this life.
基督打开了理解力，路加福音 24:25，打开了心灵，使徒行传 16:14。他除去了覆盖在心上的厚厚的面纱，哥林多后书 3:15,16，使空气（可以说）变得稀薄、清晰、可见；就像太阳驱散了夜晚的阴影和浓密的云彩一样：所以大卫的钥匙，打开而无人能关，启示录 3:7，移去了门和第一位亚当的罪所加在心上的封印，约翰福音 14:21。爱我的人，我父也必爱他，我也必爱他，并向他显现。基督能够显示父，主耶稣从他深处和荣耀的海洋中出来，就像象牙室一样；神的儿子启示了神的儿子，加拉太书 1:12 与 15,16 节相比可以看出。如果他不想显示他的荣耀，显示自己，就不会说：“看哪，看哪，我在这里”（以赛亚书 65:1），然后进入浓密的云彩，隐藏自己。他不会这样做。以赛亚书 33:17，他所有的美丽，他爱的奥秘，他脸上的红润、洁白、红色、美丽，雅歌 5:10。如果他不能以他美丽的容貌展示自己，配偶也不会祈求在正午看见基督，雅歌 1:7。 这样，基督在福音事工中彰显他的知识的芬芳，当他向灵魂散发没药、沉香和所有甜膏油的气味时，灵魂看见、闻到、品尝到爱的苹果，体验到相信的怜悯、自由的恩典、满足的公义、和平与义的和解，以及他用自己的血所赎回的救赎；他站在我们肉体的墙后面，因此被称为我们的墙（雅歌 2:9）。看哪，他站在我们的墙后面，或者说，看哪，他就是站在我们的墙后面；他从窗户往外看，显现自己，透过窗格显露自己；然而，在这个生命中，这并不是一种完全能够达到的神的异象，正如《明亮之星》的作者所梦见的那样。我在田野和太阳前更清楚地看见一个人，而不是当他透过窗户的铁栅或窗格看出去，而且窗户还在墙后面；因此，在这个生命中，我们只能看见基督。

The compleatness of the loveliness is, 1. In that there is no spot in Christ crucified, when he is seen spiritually, no blemish, no lameness, no defect. For an eternal and infinite redemption, and an absolute righteousness, more cannot be required, nay, not by God. 2. Nothing that the desiring faculty and appetite can stumble at; Paul's determination, the last resolved judgment of his mind, and his ripest resolution and purpose, was to know nothing save Jesus Christ and him crucified, 1 Cor. 2:2. Christ's beauty can fill all the corners and emptiness of the wide desires of the soul. 3. There is an actual fulness of God spoken of, Eph. 3. Paul praying that the Ephesians may comprehend the great love of God, verse 19 saith, That ye may know the love of God that passeth knowledge, that ye may be filled with all the fulness of God. This is a satisfying fulness, and is an admirable expression. To be filled with God, must be a soul-delighting fill. But, 2. To be filled with the fulness of God, is more; for there is unspeakable fulness in God. 3. The expression is yet higher, That ye may be filled with all the fulness of God.
完美的美丽之处在于，1. 当我们在属灵上看到基督被钉十字架时，他没有瑕疵，没有瑕疵，没有缺陷。对于永恒和无限的救赎以及绝对的公义，上帝不需要更多。2. 没有任何让欲望和胃口感到困惑的东西；保罗的决心，他心灵的最后判断，以及他最成熟的决心和目标，就是除了耶稣基督和他被钉十字架之外，他什么都不知道，哥林多前书 2:2。基督的美丽可以填满灵魂广阔的欲望和空虚之处。3. 以弗所书 3 中提到了上帝的实际丰满。保罗在祷告中希望以弗所人能够领悟上帝伟大的爱，第 19 节说：“使你们能以细悟基督的爱，胜过人所能测度的，便叫你们被充满，得着神一切的丰盛。”这是一种令人满足的丰满，并且是一种令人赞叹的表达。被神充满，必然是灵魂的喜悦。但是，2. 被充满神的丰盛，更是超越言语的丰满。3. 这个表达更高，使你们被充满一切神的丰盛。

Of this fulness, 1. A word of the measure of it. 2. Of the means of it. 3. Of the sufficiency of it in the kind and nature. Randall, in his epistle before the treatise called,† The Bright Star, "I have therefore observed the ever to be bewailed non-proficiency of many ingenious spirits, who through the policy of others, and the too too much modesty and temerity of themselves, have precluded the way of progress to the top and pitch of rest and perfection against themselves, as being altogether unattainable, and have shortned the cut with a non datur ultra, and are become such who are ever learning and never come to the knowledge of the truth." But for the measure, sure it is not, as Antinomians and Famulists dream, compleat and full in this life;
这种充实，1. 它的程度。2. 它的手段。3. 它在种类和性质上的充足性。兰德尔在他所写的《明亮之星》一书的序言中说：“因此，我注意到许多聪明才智的人由于他人的策略以及他们自己过于谦虚和鲁莽，已经为自己封锁了通往进步、达到安宁和完美的道路，认为这是完全无法实现的，并且用一个非给予更多的方式来缩短路程，他们变成了那些永远在学习但永远不会认识真理的人。”但是就程度而言，确实并非像安提诺米派和法穆利派所梦想的那样，在这个生命中是完整和充分的；

1. Because, according to the manner and measure of the manifestation of Christ and knowledge; so is love and the perfection of believers. This is a truth in itself undeniable, and granted by the author of the Bright Star, c. 5. p. 52. For Christ's excellency and drawing beauty in love goeth into the soul by the port and eye of knowledge. But, 1 Cor. 13:9. We know in part, and we prophesy in part.
因为，根据基督的显现和知识的方式和程度；所以爱和信徒的完美也是如此。这是一个不可否认的真理，也是《明星之光》作者在第 5 章第 52 页上所承认的。因为基督在爱中的卓越和吸引力通过知识的门和眼睛进入灵魂。但是，哥林多前书 13:9 中说，我们只有部分知识，只有部分预言。

2. Paul disclaimeth perfection, as being but in the way and journeying toward it, Phil. 3:12. Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Jesus Christ. Now this perfection, which Paul professeth he wanteth, is opposed, v. 13, 14 to his pressing toward the garland, for the prize of the high calling of God in Jesus Christ, Heb. 11:40.
保罗否认完美，因为完美只存在于前进的道路和旅程中，腓立比书 3:12。我并不是说我已经得到了，或者已经完美了；但我追求，为了能够领悟那我被耶稣基督所领悟的。现在，保罗所宣称的这种完美，与他追求神在耶稣基督里的高召的奖冠相对立，希伯来书 11:40。

3. Perfection, such as we expect in heaven, is in no capacity to receive any farther addition, or accession of grace or glory; nor is there a growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ, enjoined us there, as is expresly here in the way to our country, 2 Pet. 3:14 and to run our race to the end, Heb. 12:1 and be carried on to perfection, Heb. 6:1. 'Tis true, our good works are washed in the fountain opened for David's house, in which our persons are washed; but that washing removeth the sinful guilt and law-obligation from them, but not the inherent blot and sinful imperfection of our works, to make them perfect; for then might we be justified by our good works, if Christ's blood make them to leave off to be sins; but that blood hindereth them to be imputed to us only, but removeth not their sinful imperfections, as Antinomians say, that so they make us perfect in this life; nor doth that blood (as Papists say) add a meriting dignity and virtue to them, by which we are justified by works made white and meritorious in Christ's blood and merits. God hath so pourtrayed and chalked the way to heaven, that all the most supernatural acts, even those that have immediate bordering with the vision of glory, should need a pass of pardoning grace; and to believe that Christ's grace shall work in us acts void of sin, is not faith: therefore we are to believe the pardon of such ere they have being, and not sanctifying grace to eschew them. It seemeth to me unbelieving murmuring, to be cast down at these sins, in such a way as to imagine we can eschew them, or that grace sanctifying is wanting to us in these; for grace is not due to sinless acts. Nor doth the growing in grace, which lieth on us by an obligation of a command, stop the way to the journeying toward perfection and heaven, nor shorten the cut to heaven, because heaven is not attainable in this life; but by the contrary, if perfection were attainable in this life, the man that attaineth it might sit down, rest there, and go not one step further; for except be should go beyond the crown, and to the other side of heaven, and over-journey Christ at the right-hand of God, whither should he go? And those that are ever learning, and never come to the knowledge of the truth, are, 2 Tim. 3:5. Lovers of pleasures more than lovers of God; such as we are to turn away from; as have a form of godliness, and have denied the power thereof, and are led away with divers lusts; and are never entred into one only degree or step of the way of the saving knowledge of the truth, (of which Paul speaketh) and not the truly regenerate, who believe, with Paul and the scriptures, that our greatest perfection is to sweat and contend for the highest pitch of perfection, even that which is beyond time.
完美，就像我们在天堂中期望的那样，无法再增加任何恩典或荣耀；在那里，没有增长在恩典和对我们的主和救主耶稣基督的认识的要求，正如在通往我们国家的道路上明确规定的那样（彼得后书 3:14），以及奔跑到终点（希伯来书 12:1），并被带到完美（希伯来书 6:1）。的确，我们的善行在为大卫的家开启的泉水中被洗净，我们的人也在其中被洗净；但是，这种洗净只是从中去除了罪恶的罪过和法律义务，而不是去除了我们的善行的固有瑕疵和罪恶的不完美，使它们变得完美；因为如果基督的血使它们不再成为罪恶，我们就可以因我们的善行而被称义；但是那血只是阻止它们被归于我们，而不是去除它们的罪恶不完美，正如安提法派所说的那样，他们认为这样我们在这个生命中就完美了；那血也不会（正如天主教徒所说的那样）为它们增加一种获得尊严和力量的价值，通过这种力量，我们因基督的血和功德而成为称义的人，这些善行在基督的血和功德中变得洁白和有功效。 上帝描绘并规划了通往天堂的道路，即使是那些与荣耀视觉直接接触的最超自然的行为，也需要赦免的恩典；相信基督的恩典会在我们身上产生无罪的行为，并不是信仰：因此，我们应该在这些行为存在之前相信它们的赦免，而不是圣化的恩典来避免它们。对于这些罪行感到沮丧，并以一种认为我们可以避免它们，或者认为在这些罪行中我们缺乏圣化的恩典的方式，对我来说似乎是不信的抱怨；因为恩典并不是应该赐予无罪的行为。而我们在恩典中的成长，并不会阻碍我们向完美和天堂的旅程，也不会缩短通往天堂的路径，因为天堂在这个生命中是无法达到的；相反，如果完美在这个生命中是可以达到的，那么达到完美的人可能会坐下来，在那里休息，不再前进一步；因为除非他超越冠冕，到达天堂的另一边，并超越在上帝右边的基督，他还能去哪里呢？ 那些不断学习却永远不得真知的人，就像提摩太后书 3:5 所说的那样，他们爱享乐胜过爱上帝；我们应该远离这样的人；他们表面虔诚，却否认其能力，并被各种欲望引诱；他们从未进入真理的唯一层次或阶段（保罗所说的），并非真正重生的人，他们与保罗和圣经一起相信，我们最大的完美是为了追求超越时间的最高境界而努力奋斗。

4. Those that are perfected, as we hope we shall be in heaven, feed not with the beloved among the lilies, till the day break, and the shadows fly away; but the perfectest, the spouse of Christ, so feedeth on church-ordinances, Cant. 2:17. The perfect ones have the fullest pitch of the noon-day sun of glory; it shall never be afternoon, nor the evening of twilight-sky with them; nor shall any night-shadow nor cloud go over their sun.
那些被完善的人，就像我们希望在天堂里成为的那样，不会与所爱的人在百合花中一起进食，直到天亮，阴影消散；但是最完美的，基督的配偶，如此在教会的仪式中进食，雅歌 2:17。完美的人拥有最充满荣耀的正午太阳；它永远不会是下午，也不会是黄昏天空的晚上；也不会有任何夜晚的阴影或云彩遮挡他们的太阳。

5. In the kingdom of perfection there shall be no indwelling of a body of sin, no sin, no uncleanness of heart, no turning of the love and liking of the soul off God; but the perfectest in this life sin, and carry an indwelling body of sin with them, Prov. 20:9; Eccl. 7:20. Job saith, chap. 14:4. The perfectest that beget children are unclean. Rom. 6:17, 18, 19, 20, 21, 22, 23; 1 John 1:8, 9, 10; 1 John 2:1. All that have need of an high priest at the right-hand of God to intercede for them, have sin, and in so far are imperfect, as all the saints are, Heb. 7:25 and 4:15 and 2:17, 18, and 8:1, 2, 3 and 9:23–26 and 1 Cor. 13:8. Love never faileth: there the soul drinketh abundantly, and is filled to satisfaction, that the vessel can contain no more of God; and is transformed into the sea of transeendant light, and highest love, as it were lost in the deep fountain of universal and immensurable love, and light; and the creature's soul and love liveth and breatheth, resteth in the bosom, in the heart, in the bowels of him who is an infinite mass of love: is wrapped in the sugared floods, in the honey-brooks, and overflowing waves and rivers of pure and unmixed joy; sleepeth and solaceth itself in the innocent embracings of the glory that shineth, rayeth, and darteth, world without end, out of Christ, exalted far above all heavens, all principalities, and powers: the souls there are sweetned, more than sweetned, over-solaced with the noon-day-light of the Bridegroom's glory, having in it the sweetest perfections of the morning-sun; they flee with doves' wings of beauty after the Lamb, they never want the actual breathings of the Spirit of glory, they can never have enough of the chaste fruition of the glorious Prince Emmanuel, and they never want his inmost presence to the full; they suck the honey, the floods of milk of eternal consolations, and fill all empty desires; and, as if the soul were without bottom, afresh they suck again, in acts for eternity continued. There be no such thing here in this life; yet hath Christ crucified, in his bosom, the promise and full purchase of this life on the cross, and holds it out to sinners to draw them.
在完美的王国中，不会有罪恶的身体寄居，没有罪恶，没有心灵的污秽，没有将灵魂的爱和喜好转离上帝；但在这个生命中最完美的人会犯罪，并带着罪恶的身体寄居在他们身上，箴言 20:9；传道书 7:20。约伯在第 14 章第 4 节说，生育孩子的人是不洁净的。罗马书 6:17, 18, 19, 20, 21, 22, 23；约翰一书 1:8, 9, 10；约翰一书 2:1。所有需要一个在上帝右边为他们代祷的大祭司的人，都有罪，因此在某种程度上是不完美的，正如所有圣徒一样，希伯来书 7:25 和 4:15 和 2:17, 18 和 8:1, 2, 3 和 9:23–26 和哥林多前书 13:8。爱永不失败：在那里，灵魂得到丰富的滋养，充满满足，容器无法再装下更多的上帝；它变成了超凡光明和最高爱的海洋，仿佛迷失在普遍和无限的爱和光的深渊中；生物的灵魂和爱在一个无限的爱的胸怀、心脏和肠子中生活和呼吸；它被包裹在甜蜜的洪流、蜜糖溪流和纯净无混杂的喜悦的波浪中；它在那光荣的拥抱中安睡和安慰自己，这光荣从基督那里永远地闪耀、射出，超越了所有的天堂、所有的主权和权力；在那里的灵魂比甜蜜更甜蜜，被新郎的荣耀的正午光线过度安慰，其中包含了早晨太阳最甜美的完美；它们以美丽的鸽子之翼追随羔羊，永远不缺乏荣耀之灵的实际呼吸，永远无法满足于荣耀的王子以马内利纯洁的享受，永远不缺乏他的内在充满；它们吮吸蜜糖，“永恒安慰的牛奶”汲取并填满所有空虚的欲望，就像灵魂从未有尽头一样，永不停息地吸取，不断地行动。在这个世上没有这样的事情。然而，被钉在十字架上的基督，在他的怀中拥有这个生命的承诺和完全的得到，在十字架上向罪人伸出手来。

5. We have not yet attained to the resurrection of our bodies, but carry about such clods of death, as the worms must sweetly feed on, and have a seed and subject of distempers in our clay tabernacles; all which we are uncapable of in the state of perfection, when the body shall be more naturally clothed with immortality, then the greenest and most delicious rose, or flower, which we could suppose were growing fresh, green, and beautiful for ever, in such a happy soil, as the fields that ly on the banks, and within the drawings of sap from the river of life.
我们尚未达到身体的复活，但我们携带着死亡的尸块，蠕虫必须甜美地以其为食，并在我们的泥土帐篷中有疾病的种子和对象；在完美的状态下，我们无法承受这一切，当身体更自然地穿上不朽的衣袍时，就像我们可以想象的最绿色和最美味的玫瑰或花朵一样，它们在一个幸福的土壤中永远新鲜、绿色和美丽，就像那些位于生命之河的河岸和汲取汁液的田野。

6. We are not masters of the invasion, at least, of temptations of devils, of men here.
我们不是入侵的主人，至少不是这里的魔鬼和人的诱惑。

7. Perfection maketh the general assembly of all the sons of Zion: the heavenly family is never convened, but in place, country, condition separated, some born, some not born, some walking, some sleeping in the dust, some in their country, some in the way to their country.
完美使得锡安之子的总会：天上的家庭从未聚集在一起，除非在不同的地方、国家、状态中，有些出生了，有些没有出生，有些行走着，有些在尘土中睡眠，有些在自己的国家，有些在去往自己国家的路上。

8. There is no temple, no ordinances in our country of perfection, Rev. 21:2; 1 Cor. 13:8.
在我们完美的国家里，没有寺庙，没有仪式。启示录 21:2；哥林多前书 13:8。

9. There is no angel-life here, without marriage, eating, drinking, begetting of children, Luke. 22:26, 30; Mark. 12:25. Clay cannot live, remaining earthly, up above the clouds, and visible heavens, till this corruptible shall put on incorruption, 1 Cor. 15.
这里没有天使般的生活，没有婚姻、吃喝和生育子女，路加福音 22:26、30；马可福音 12:25。泥土不能在云彩之上、可见的天堂之上继续生活，保持地上的状态，直到这可朽坏的身体穿上不朽的身体，哥林多前书 15。

Now, for the means of attaining this fulness, we have no other known and revealed to us in this life, but the scriptures, and faith; the one without, and external, and the other within. Under these, I comprehend all the ordinances of God. Famulists rejecting scripture, terming it an human device of ink and letters, as antichrist did before them; they call their perfect ones, from all acting, praying, hearing the word; yea, from knowing, apprehending, willing; to a resting on God, as meer patients; God as their form and Spirit immediately acting on them. "The active annihilation (saith the Bright-Star, chap. 11. pag. 106.) is a ceasing from all acts, vanishing of images, a doing of nothing, and a resting of all motion, or from doing the exterior will of God, expressed in the law and gospel in their letter. Pag. 107. Passive annihilation is, when the man himself, and all other things (meditation, knowing, desiring of God, praying, and the practice of a holy life) are cast asleep, and are made nothing. The active annihilation is, when the man himself, and all other things, are annihilated, not only sufferingly, as in the passive; but doingly, I mean by light in the understanding, as well natural, as supernatural; wherein he sees, and most infallibly knows, that all those things are nothing, and rests upon this knowledge in despite of feeling. Pag. 140. It is not best to forsake the passive annihilation, and the fruitive love, (the loving of God, as our last enjoyed end) depending thereupon, to take in hand by acts to practise the active annihilation; provided that by simple remembrance, she stand to her part. For there it is, (pag. 141.) that the soul is so transported, inlarged, inlightned and united to God. There she tastes the chaste embraces, sweet intercourses, and divine kisses; there she seeth herself sublimed, ennobled, and glorified with angels the celestial table; there she relisheth the fruits of her mortification, the treasures of her repentance, and the comforts of all her self-denials. Pag. 144, 145. To forsake such an experimental union with God, and that men should leap back to themselves, and re-betake themselves to their own acts, refuse to endure this emptiness, poverty of spirit, this will of God, and all spiritly intercourse, super-celestial, or essential illumination, though indeed the true and divine wisdom and naked seeing of God. —— So that by their flying back and returning to themselves, (that is, leaving the contemplative life of monks, and return to a practical walking with God) they do no other but far estrange themselves from all pure and imperial knowledge, and from all union and transformation into God, and so bide always straitned within themselves, and their own bowels, and in the fetters of the old-man. Now, if you ask what it is to put off the old-man, the Theologia Germanica saith, chap 5. pag. 9, 10. It is to ascribe neither being, action, knowledge, nor goodness to yourself, but to God the eternal wisdom; —— and thus man, and the creature evanisheth. —— Thus ought man to become void of all things; that is, not to arrogate them to himself; and the less knowledge the creature doth arrogate to itself, it becometh the more perfect: the like we must conceive of love, will, desire, and all such things; for the less that men doth arrogate these things to himself, the nobler, the excellenter, and the diviner he becometh: and the more he doth assume these things to himself, so much is he made the more blockish, base and imperfect. Theologia Germanica, chap. 14. pag. 32. That a man die to himself, it is as much as if you would say as himself, or egoity should die. St. Paul saith, Put off the old-man with his works, pag. 34. If it could come to pass, that any man might wholly and absolutely cast off himself, so as that he lived without all things in true obedience, as the humanity of Christ was, then he should be void of himself, and one with Christ, and should be the same by grace, that Christ was by nature. —— Pag. 35. This also is written, the more self-ends and egoity, the more there is of sin and unrighteousness; and the lesser there is of the one, the greater want there is of the other. This is also written, the more that myself doth decrease (that is, egoity or selfiness) the more doth God in me increase. —— Hence God is a Spirit acting, and all in all men; and for men to ascribe the good to God, and the ill to themselves, is obedience; and to arrogate being, or good to themselves, is sin. So, Theologia Germanica taketh away the incarnation of Christ thus, chap. 22. pag. 52, 53. Yet are there ways to the life of Christ, as we have already said: when, and wherein God and man are joined together; so that it may be truly said, and truth itself may acknowledge it, that the true and perfect God, and the true and perfect man are one; and man doth so yield, and give place to God, that where God himself is, there is man, and that God also be there present, and work alone, and do, and leave any thing undone, without any I, to me, mine, or the like; where these things are, and exist, there is true Christ, and nowhere else. —— It is the property of God to consist, and be without this, or that, without selfness, egoity, or the like; but it is the property of the creature to seek and will (in all things which it doth, or leaveth undone) itself; and those things which are its own, and this, or that, here or there. Theologia Germanica, chap. 39. pag. 109, 110. He who is illuminated with the eternal and divine love, is a divine and deified man. Theologia Germanica, chap. 28. pag. 71. Those who are led by the Spirit of God, are the sons of God, and not subject to the law: the sense of which words is, they are not to be taught what they should do, or leave undone, seeing the Spirit of God, which is their instructor, will teach them sufficiently; neither is any thing to be commanded, or enjoined them.—For he that teacheth them, commandeth them. They need no law, by means thereof to get profit to themselves, for they have obtained all already: and thus, page 70. Christ needed no law, but was above law, and removes ordinances, &c. Theologia Germanica, chap. xi. page 23. The soul of Christ was to descend to hell, before it could ascend to heaven: and the same must befall the soul of man; and this cometh to pass, when he knoweth; and beholdeth, and findeth himself so evil, that he supposeth it to be just, he should suffer all, even be damned for ever; and when he neither will, nor can desire deliverance and comfort, but doth bear damnation neither waywardly, nor unwillingly, but loveth damnation and pain, because it is just and agreeable to God's will. And (page 25.) When man desireth, in this hell, nothing but the eternal good, and understandeth the eternal good, to be above measure good, and this is his peace, joy, rest, satisfaction to him; —— this good becometh man's, and so man is in the kingdom of heaven, —— this hell hath an end, this heaven shall never end; —— man in this hell cannot think that ever he shall be comforted again, or delivered; and when he is in this heaven, nothing can hurt him; —— neither can he believe, that he can be hurt or discomforted; and yet, after this hell, he is comforted, and delivered; and after this heaven, he is troubled and deprived of comfort. —— Man can do or omit nothing, by his own means, whereby this heaven should come to him, or this hell depart from him: —— For the wind bloweth where it listeth, &c. and when man is in either of these, he is in good case, and he may be as safe in hell as in heaven; and so long as man is in this life, he may often pass from the one to the other."
现在，为了达到这种充实，我们在这个生命中所知道和启示给我们的唯一方法，就是经文和信仰；前者是外在的，后者是内在的。在这两者之下，我包括了上帝的一切仪式。法米利斯特拒绝经文，称其为人类的墨水和字母的发明，就像他们之前的敌基督一样；他们称他们的完美者不再行动，不再祈祷，不再听道；甚至不再认识、理解、意愿；而是完全依靠上帝，如同患者一样；上帝作为他们的形式和灵立即在他们身上行动。"积极的消灭（如《明星》第 11 章第 106 页所说）是停止一切行动，消失图像，什么都不做，停止一切运动，或者停止按照律法和福音书中的字面意思去执行上帝的外在意愿。第 107 页被动的消灭是，当人自己和其他一切事物（冥想、认识、渴望上帝、祈祷和过圣洁的生活）都沉睡了，变成了虚无。 主动的湮灭是指当人自己和其他一切都被湮灭时，不仅是受苦的，如被动的湮灭；而是主动地，我指的是通过理解中的光明，无论是自然的还是超自然的；在其中，他看到，并且非常确定地知道，所有这些事物都是虚无的，并且尽管感觉上的反对，他仍然依靠这种知识。第 140 页。最好不要放弃被动的湮灭和享受性的爱（将上帝作为我们最后享受的目标），依赖于此，而去采取行动来实践主动的湮灭；只要通过简单的记忆，她坚守自己的角色。因为在那里（第 141 页），灵魂如此沉醉、扩大、明亮并与上帝合一。在那里，她品尝到纯洁的拥抱、甜蜜的交流和神圣的吻；在那里，她看到自己与天使一起升华、尊贵和荣耀；在那里，她品味到她苦行的果实、她悔改的宝藏和她所有自我否定的安慰。第 144、145 页。 放弃与上帝的这种实验性的联合，人们应该回归自己，重新投入自己的行动，拒绝忍受这种空虚、精神的贫困、上帝的意愿以及一切属灵的交往、超天上的或本质的启示，尽管这确实是真正的神圣智慧和对上帝的赤裸裸的洞察力。——所以，通过他们的回归和返回自己（也就是离开修道士的冥想生活，回到与上帝一起实际行走的生活），他们除了远离一切纯粹和至高无上的知识，远离与上帝的一切联合和转化，始终被限制在自己和自己的内心以及旧人的枷锁之中。现在，如果你问什么是脱去旧人，德国神学家在第 5 章第 9、10 页上说，那就是不将存在、行动、知识或善良归于自己，而是归于永恒的智慧上帝；——这样，人和万物都消失了。 因此，人应该摒弃一切；也就是说，不要将它们归为自己所有；而且，生物越是不将知识归为自己所有，就越完美：我们也必须这样理解爱、意愿、欲望和所有类似的事物；因为人越是不将这些事物归为自己所有，他就越高贵、卓越和神圣：而他越是将这些事物归为自己所有，他就越愚蠢、卑劣和不完美。《德国神学》第 14 章第 32 页。一个人死于自己，就等于说他死于自我或自我意识。圣保罗说，脱去旧人和他的行为，第 34 页。如果有可能，一个人完全彻底地摆脱自己，以至于他在真正的顺服中生活，就像基督的人性一样，那么他就会摒弃自己，与基督合而为一，并且凭借恩典成为与基督在本质上相同的人。——第 35 页。这也是写着的，自我目的和自我意识越多，罪恶和不义就越多；而其中自我目的越少，就越缺乏其他的东西。 这也写着，我自己越少（即，自我或自私），上帝在我里面就越多。因此，上帝是在行动的灵，在所有人当中；将美好归于上帝，将坏事归于自己，是顺服；将存在或美好归于自己，是罪。《德国神学》这样否定了基督的化身，第 22 章，第 52、53 页。然而，我们已经说过，有通向基督生命的途径：当上帝与人结合在一起的时刻；也就是说，可以真实地说，真正而完美的上帝，和真实而完美的人是一体的；人完全让步并给予上帝，以致上帝在哪儿，那里就有人，上帝也在那里，并且单独行动，在没有任何“我”、“我的”等的情况下，作为唯一行动者，有所为，不留任何事情未做；在那些情况和存在中，有真实的基督，并不再有别的地方。 ——上帝的属性是存在，并且没有这个或那个，没有自我，自我意识或类似的东西；但是，生物的属性是在它所做或不做的一切事情中寻求和意愿自己；以及这个，或那个，这里或那里的东西。《德国神学》，第 39 章，第 109、110 页。那些被永恒和神圣的爱所照亮的人是神圣和神化的人。《德国神学》，第 28 章，第 71 页。那些被上帝的灵引导的人是上帝的儿子，不受律法的约束：这句话的意思是，他们不需要被教导他们应该做什么或不做什么，因为上帝的灵，他们的教导者，会给他们足够的教导；也不需要对他们下达任何命令或规定。因为教导他们的人就是命令他们的人。他们不需要通过律法来获得利益，因为他们已经得到了一切：因此，第 70 页。基督不需要律法，而是高于律法，并废除了仪式等。《德国神学》，第 11 章，第 23 页。 基督的灵魂必须下到地狱，才能升入天堂；人的灵魂也必须经历同样的过程。当人认识到自己是邪恶的，认为自己应该承受一切，甚至永远被诅咒；当他既不愿意也无法渴望解脱和安慰，却能坦然接受诅咒和痛苦，因为这是公正的，符合上帝的旨意。当人在这个地狱中只渴望永恒的善，并且认识到这个善是无比美好的，这就是他的平安、喜悦、安息和满足；这个善成为了人的，于是人就在天国里；这个地狱有终结，这个天堂永不终结；在这个地狱中，人无法想象自己会再次得到安慰或解脱；而在这个天堂中，没有任何东西能伤害他；他也无法相信自己会受到伤害或失去安慰；然而，在经历了这个地狱之后，他会得到安慰和解脱；在经历了这个天堂之后，他会感到困扰和失去安慰。 人无法通过自己的手段使天堂降临或地狱离开他。风随意吹动，当人处于其中之一时，他处境良好，他在地狱中和在天堂中一样安全。只要人还活着，他经常可以从一个状态转变到另一个状态。"

In opposition to these wicked foolries, and for further clearing of the truths formerly proposed, let these positions for the unfolding of the drawing loveliness of Christ be considered.
与这些邪恶的愚蠢相对立，并为了进一步阐明先前提出的真理，让我们考虑以下这些观点，以揭示基督的美丽。

Pos. 1. The scriptures are given by divine inspiration, able to make the man of God perfect, throughly furnished unto all good works, 2 Tim. 3:16, 17. The only mean to find Christ, for they bear witness of him, John 5:39. And are written that we might believe, and in believing have life eternal, John 20:31. And all that Christ Jesus heard of his Father, he made known to his apostles, John 15:15. And of these, one apostle Paul, who also received the gospel, not from flesh and blood, but by revelation from Jesus Christ, Gal. 1:12; 2 Pet. 3:15, 16; Acts 9:1, 2 &c. did declare to the Ephesians, the whole counsel of God, Acts 20:27 and yet believed and preached no other things than these that are written in the law, or in Moses and the Prophets, Acts 24:14; Acts 26:22. And the majesty, divinity, power, harmony, doctrine, above the reach of flesh and blood; the end, which is not in this side of time and death, but beyond both, (as the places in the margin witness) do demonstrate that the one book of the Old and New Testament can be fathered upon none, but on God only.
第一。经文是由神的启示所赐予的，能使神的人完全，使他成为行各样善事所预备的，提摩太后书 3:16, 17。它们是寻找基督的唯一方法，因为它们为他作证，约翰福音 5:39。并且写下来是为了让我们相信，并且通过相信得到永生，约翰福音 20:31。基督耶稣从父那里听到的一切，他都告诉了他的使徒，约翰福音 15:15。其中，使徒保罗是其中之一，他也接受了福音，不是从血肉之躯得来的，而是通过耶稣基督的启示，加拉太书 1:12; 彼得后书 3:15, 16; 使徒行传 9:1, 2 等等。他向以弗所人宣告了神的全部旨意，使徒行传 20:27，但他相信并传讲的只有摩西的律法和先知书中所写的，使徒行传 24:14; 使徒行传 26:22。圣经的威严、神性、能力、和谐、教义超越了血肉之躯的理解能力；其目标不在于时间和死亡的这一边，而是在两者之外（正如边注中的地方所证明的），这表明旧约和新约的这一本书只能归功于上帝。

Pos. 2. The scripture and all the ordinances are but created things, and not the ultimate object of our faith, and highest and compleatest love; that is reserved to God in Jesus Christ: yea, the most perfect we read of, Paul, a chosen vessel, stood in need of comfort from Titus, 2 Cor. 7:5, 6 and the saints at Rome, Rom. 1:11, 12 and Peter of a rebuke, Gal. 2 and the beloved disciple John, of the joy and comfort of the walking of the children of Gaius in the truth. Eph. 3:4, 5. And of a commandment of the law, which forbiddeth idolatry, and angel-worship, Rev. 19:10; Rev. 22:8, 9 and of an evangelic precept to believe, and not to fear, Rev. 1:17. And the excellentest and perfectest member of the body hath need of counsel, exhortations from the lowest member. Rom. 12:3, 4, 5, 6, 7, 8; Gal. 6:2; 1 Cor. 12:14, &c. and all the saints, to whom Paul, Peter, James, John wrote, amongst whom there were that had the anointing, that teacheth them all things, must hear and obey many exhortations, precepts and commandments out of the law, as evangelized: then the most perfect are not above the law, the gospel and ordinances, as Famulists say; else all the New Testament and canonical epistles were written to the saints for no purpose. But that we may understand this the better, we are to remember, that, 1. There is a twofold happiness of the saints, one formal, and another objective. 2. That there is a mediate seeing of God, one by ordinances and means, another immediate. 3. That there is a twofold will of God; one that is revealed in scripture, or the law of nature, and that is the moral good that God approveth and injoineth to us, rather than the will of God; this the Famulists call, The exterior or accidental will of God, because God's will, as his essence, should have been entire and self-sufficient, though God had never revealed any such will to men or angels; yea, though he had never made the world, or men, or angels. There is another will essential in God, which is not the thing willed, but the essential faculty of desiring or willing in God. Now to come nearer the point, the formal blessedness of the saints is in the act of seeing, knowing, loving, enjoying God, which on our part are created things, and so empty nothings, and are not essentially the happiness of man, but means by the which we enjoy God our happiness; so the using of all the means and ordinances are not our happiness. 'Tis true, our Saviour saith, 'Tis life eternal to know God, and his Son Christ, John 17. But he meaneth, it is the way and necessary means to happiness, and life eternal. God in Christ, and in the in-comings and out-flowings of the Spirit of glory, or the blessed one God, in three persons, is the object and happiness of the saints; and therefore we are to prefer Christ himself, to all the kisses, visions, out-flowings of glory, and all our acts of seeing, loving, and enjoying of God: we may love ordinances, and prize highly the vision of God; but God himself, and Jesus Christ, we must not only prize, but be ravished, overcharged with himself; as the bridegroom is far more excellent than his bracelets, chains, rings. In this sense, I would in my heart, and esteem, make away all ordinances, yea, all the honey-combs, all the apples, all the created roses that grow on Christ, all the sweet results, and out-flowings of glory; yea, whole created heaven, for Christ: Christ God himself, the bulk, the body, the stalk of the tree of life, is infinitely to be valued above an apple, yea, all the created apples and sweet blossoms, and soul delighting flowers that grow on the tree. Now here on earth we are happy as heirs, not as lords and possessors, and in an union with the exterior and revealed will of God, in believing, fearing, serving God, in Christ, in a practical union with God: but all this is but the way to the well, not to the well itself; and the union with, or vision of God, is mediate, far off, in a mirror, in the image, form, characters, elements, or looking-glass, of word, sacraments, ministry, ordinances, of hearing, praying, praising; but in heaven, we see God face to face, that is, without means, or the intervention of messengers, or ordinances. I cannot determine whether, when we shall know, and see the Lord, in an immediate vision of glory, our understanding shall receive created forms, intellectual species, images, characters of the lovely essence, the white, ruddy, pleasant, lovely countenance, of that desirable Prince, the Lord Jesus; 'tis a nicety not for our edification: sure, Christ shall infuse and pour in into every vessel of glory, so much of himself, his presence, loveliness, image, beauty, as from bottom to brim, the soul shall be full. And who knoweth what the eternal milkings, the everlasting intellectual suckings of the glorified ones are, by which they draw in, and drink from the honey-comb of uncreated glory, and the deep, deep fountain and river of endless life; the streams of joy, consolation, love, fruition of Jehovah, the soul being the channel, whose banks are eternally green with glory? What are the emanations, the out-flowings of blessedness, from the pure essence, and bright face of him that sitteth on the throne? And what can these incomings, and the eternal flowings of the tide of that sea of matchless felicity be? Who knoweth? Come up and see, can best resolve; come up and drink, be drunk and giddy, and satiated with glory, and move no curious question of that fruition of God. Christ will solve all these doubts, to the quieting of your mind, when ye come up thither. Nor is it needful to say, that there is a vision of God in this life, which is heaven, and all the heaven we shall ever have; and this vision is without receiving any images, forms, characters of God, because it is purely spiritual, and abstracted from all acts of imagination; and in it we are mere patients, not agents, God pouring the immediate brightness of his own essence in us; truly, this is to be wise above what is written, and I crave leave to doubt, if Famulists have the images and species of this opinion from the Spirit of God; for that Spirit is a Spirit of sobriety; and the most spiritual and extatical visions, that the prophets, the men of God were taken up with: in them all, to me, there seems to be visions of forms, images, characters, a throne, angels with six wings, smoke, a woman clothed with the sun, &c. a pot toward the north, a cloud and a fire infolding itself, —— a colour of amber, out of the midst of the fire; but a vision of God immediate in this life, and that ordinary, without forms, images, without word, sacraments, ordinances, I know not, I understand it not.
第二点。经文和所有的规定只是被创造的事物，不是我们信仰的最终目标，也不是我们最高和最完全的爱；这一点是为上帝在耶稣基督里保留的：是的，我们所读到的最完美的人，保罗，一个被选中的器皿，也需要提多的安慰，哥林多后书 7:5,6，以及罗马的圣徒，罗马书 1:11,12，彼得需要受责备，加拉太书 2，亲爱的门徒约翰，需要在盖乌的孩子们在真理中行走的喜乐和安慰中，以弗所书 3:4,5。还有一条禁止崇拜偶像和天使的律法命令，启示录 19:10；启示录 22:8,9，以及一个福音的诫命，要相信，不要害怕，启示录 1:17。身体中最优秀和完美的部分也需要来自最低部分的建议和劝告，罗马书 12:3,4,5,6,7,8；加拉太书 6:2；哥林多前书 12:14 等等。 所有的圣徒，包括保罗、彼得、雅各、约翰写信给他们的人，其中有些人受膏，教导他们一切事情，必须听从和遵守律法中的许多劝告、规条和命令，就像福音所传的一样：那么最完美的人也不在律法、福音和规条之上，正如家仆派所说的；否则，所有的新约和正典书信都没有为圣徒写出来的目的。但为了更好地理解这一点，我们需要记住：1.圣徒有两种幸福，一种是形式上的，另一种是客观上的。2.人们可以通过仪式和手段来间接地看见上帝，也可以直接地看见上帝。3.上帝有两种意愿；一种是在圣经或自然法中揭示的，这是上帝认可并要求我们遵守的道德善行，而不是上帝的意愿；这就是家仆派所说的，上帝的外在或偶然的意愿，因为上帝的意愿，作为他的本质，本应是完整和自给自足的，即使上帝从未向人类或天使揭示过这样的意愿，甚至即使他从未创造过世界、人类或天使。 在上帝中还有另一个必要的意愿，它不是被意愿的事物，而是上帝内在的欲望或意愿的本质能力。现在更接近重点，圣徒的正式福祉在于看见、认识、爱慕、享受上帝的行为，这些行为在我们这一方面是被创造的事物，所以是空洞的虚无，不是人的本质幸福，而是我们享受上帝幸福的手段；因此，使用所有的手段和仪式并不是我们的幸福。诚然，我们的救主说，认识上帝和他的儿子基督是永生，约翰福音 17 章。但他的意思是，这是通往幸福和永生的方式和必要手段。 上帝在基督里，以及荣耀之灵的进出，或者说是三位一体的神，是圣徒们的目标和幸福；因此，我们要把基督本身放在所有亲吻、异象、荣耀的流露以及我们看见、爱慕和享受上帝的一切行为之上：我们可以爱戴仪式，高度珍视看见上帝的异象；但我们不仅要珍视上帝自己和耶稣基督，而且要为他们所迷恋，为他们所充满；就像新郎比他的手镯、项链、戒指更加优秀一样。在这个意义上，我愿意在我的心中和评价中，放弃所有的仪式，甚至是所有的蜂蜜、苹果，所有生长在基督身上的创造的玫瑰，所有甜美的结果和荣耀的流露；甚至是整个创造的天堂，都为了基督：基督上帝自己，生命树的主干，无限地比一个苹果更有价值，甚至比所有的创造的苹果和美丽的花朵更令人心醉。 现在在地球上，我们作为继承人而不是主人和占有者而感到幸福，并与上帝的外在和启示的旨意合而为一，相信、敬畏、事奉上帝，在基督里与上帝实际合而为一：但所有这一切只是通往井的途径，而不是井本身；与上帝的合一或见证是间接的、遥远的，在镜子、形象、形态、元素或镜子中，通过话语、圣礼、事奉、仪式、听、祷告、赞美；但在天堂，我们面对面地看见上帝，也就是说，没有任何媒介或使者的介入。我无法确定，当我们在荣耀的直接见证中认识和看见主时，我们的理解是否会接收到创造的形式、智力的种类、形象、特征，可爱本质的白色、红润、愉快、可爱的面容，那位可爱的君王，主耶稣；这是一个不适合我们建设的微妙之处：当然，基督将把自己、他的同在、可爱、形象、美丽注入荣耀的每个器皿中，使灵魂从底部到顶部都充满。 谁知道被荣耀者们永恒的挤奶，永恒的智慧吸吮是什么，他们从未创造的荣耀的蜂巢和无尽生命的深深泉源和河流中汲取和饮用；喜乐、安慰、爱、享受耶和华的溪流，灵魂是河道，其岸边永远绿草如茵，荣耀无尽。从坐在宝座上的那位纯粹本质和明亮面容的发出的辐射、幸福的流出是什么？那无与伦比的幸福之海的涌入和永恒的流动又是什么？谁知道呢？上来看看，最能解答；上来喝一口，陶醉、眩晕、满足于荣耀，不再对上帝的享受提出好奇的问题。当你们上去时，基督将解答所有这些疑问，使你们的心灵安静下来。 在这个生命中，也不需要说，有一个关于上帝的视觉，那就是天堂，也是我们所能拥有的全部天堂；而这个视觉是没有接收到上帝的任何形象、形态、特征的，因为它是纯粹的灵性的，超越了所有想象的行为；在其中，我们只是被动者，而不是主动者，上帝将他自己的本质的直接光辉倾注在我们身上；确实，这是超越所写之智慧，我请允许怀疑，如果从上帝的灵而来，法穆利斯特们是否拥有这种观点的形象和特征；因为那灵是一个清醒的灵，而先知们、上帝的人所经历的最灵性和最狂喜的异象中，对我来说，似乎都有形象、形态、特征的异象，有宝座、有六翼的天使、有烟、有身披太阳的女人，等等，有一个指向北方的锅、有一个卷起来的云和火，——有一种琥珀色，从火中间发出；但是在这个生命中，对上帝的直接视觉，而且是普通的，没有形象、形态，没有话语、圣礼、仪式，我不知道，我不理解。

Pos. 3. The monkish conceit of the excellency of a contemplative life separated from all obligation to duties of the second table, above the practical life, hath been the first seed of wicked Famulism; the authors of both these books called, Theologia Germanica, and The Bright Star, being professed papists, though Mr. Randal extol both as pieces of rare price, and doctrines suiting only for the perfect (as if the scripture were not such a piece) yet professed gross idolatry, and the adoring of the wood of the cross, is in the Bright Star, chap. 19 and divers other popish principles are in both.
第三点。僧侣对离开第二表的义务，追求超越实际生活的冥想生活的自负，是邪恶的奴隶主义的第一个种子；这两本书的作者被称为《德意志神学》和《明亮的星星》，他们公开宣称自己是天主教徒，尽管兰德尔先生赞扬这两本书都是珍贵的作品，只适合完美的人（好像圣经不是这样的作品），但他们公开崇拜偶像，崇拜十字架的木头，在《明亮的星星》第 19 章中，还有其他一些天主教原则。

Pos. 4. There is a twofold fulness of loveliness in Christ; one attainable in this life, the other reserved for the life to come. The full and highest pitch of the drawing loveliness of Christ, I think, excludeth all ordinances, scripture, sacraments, and means we now use. Because old monks and late Famulists make no heaven, but in this life only (as if a monk's coul were the very crown of eternal glory) and say, the resurrection is past; as their fathers Hymeneus and Phyletus said, and doubt of the immortality of the soul; therefore they, that they may be true to their own principles, must say, that there be a number of perfect men, that are above and higher than law, duties, ordinances, teaching of men, ministry, because these are for unperfect and unregenerate, (and the monks and Famulists are not such, but do already enjoy God, in a fruition of glory) but the scripture saith, that means, ordinances, are ever in use in this life, and only excluded from the life to come, 1 Cor. 13:8. Charity never faileth: but whether there be prophecies, they shall fail: whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. Verse 9. For we know in part, and prophesy in part. Ver. 10. But when that which is perfect is come, then that which is in part shall be done away. Ver. 12. For now (in this life) we see through a glass darkly; but then (in the life to come) face to face: now I know in part, but then I shall know, even as also I am known. And that this is a parallel between this life and the life to come, is clear from 1 John 3:2. Behold now we are the sons of God, and it doth not yet appear what we shall be; but we know, when he shall appear, we shall be like him, for we shall see him as he is. 2. The life to come is holden forth, Rev. 21:22 to want all ordinances. And I saw no temple therein (saith John, when he saw the New Jerusalem) for the Lord God Almighty, and the Lamb are the temple of it. Nor is there any ignorance there, Rev. 22:5. And there shall be no night there, and they need no candle, neither light of the sun, for the Lord God giveth them light, and they shall reign for ever and ever. Whatever any say of a personal reign of Christ on earth, the words prove, that while that life come, all the regenerate here have need of a temple, and ordinances, so long as there is night and darkness, and use for sun and moon; so the date of church-ordinances is holden forth, Cant. 2:16. My well-beloved is mine, and I am his; he feedeth among the lilies, v. 17. Until the day break, and the shadows flee away. Then there is a night on the church, and need of the moon-light of ordinances, so long as Christ by his ministry remains in the Shepherd's tents, feeding his flock in the strength of the Lord, and holding forth his presence to his justified ones, spotless and fair through the imputed righteousness of Christ; as lilies, while the fairest and most desirable day of that illustrious and glorious appearance of Christ dawn. And Paul clearly expoundeth these words, Eph. 4 shewing the term day of Christ's reign, in his saints, by the ministry of the gospel; and that the saints and body of Christ are but in the way to be perfected and edified by pastors and teachers, verse 13. Till we all come to the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. Hence saints are not perfected till that day. 2. The body of Christ is low of stature, capable of growing; the bride's hair groweth, she is not a perfect tall stature, but like a young girl, not yet fit for marriage to the Lamb, till we meet all in the unity of faith; so I know no active annihilation, no evanishing of, and ceasing from, all acts of the will of God revealed in the law and gospel; that is, from praying, hearing, meditating, loving, desiring, longing after Christ, till the day that the shadows flee away; then, I confess, I shall have no leisure to read on the book of the Old and New Testament, or to attend preaching, sacraments, or other ordinances, because I need no mirror, no portrait of Christ, no message of ministers, when I see and enjoy himself. 3. All who have God for their Father, and need daily bread, and are clothed with a body of clay, are to pray for remission of sins, not to be led into temptation, or sinful omitting of duties; all for whom the blood of Jesus is shed, are to declare the Lord's death, till he come again. What ceasing then from duties of law, love, the Spirit, and Christ, is this? Where is this fancied annihilation to be dreamed of? Scripture knoweth it not.
第四点。基督的美丽有两种完美，一种可以在此生中达到，另一种保留给来世。我认为，基督吸引人的美丽的完全和最高境界排除了所有的仪式、经文、圣礼和我们现在使用的方法。因为古老的修道士和最近的仆人主义者只在此生中才有天堂（好像修道士的修行是永恒荣耀的冠冕），并且说复活已经过去了，就像他们的父亲希门尼和非勒徒所说的，并且对灵魂的不朽性表示怀疑。因此，为了忠于自己的原则，他们必须说，有一些完美的人超越了法律、责任、仪式、人的教导、事奉，因为这些只适用于不完美和未重生的人（而修道士和仆人主义者不是这样的，他们已经在享受荣耀中与上帝同在），但经文说，这些方法、仪式在此生中一直在使用，只是在来世中被排除，哥林多前书 13:8：“爱是永不止息的；先知讲道，终必归于无有；说方言，终必停止；知识，终必归于无有。”第 9 节。 因为我们只能部分了解，也只能部分预言。但当完全的来到时，部分的将会消失。因为现在（在这个生命中）我们透过镜子看到的是模糊的影像，但那时（在来世）我们将面对面地看到。现在我只能部分了解，但那时我将完全了解，就像我被完全了解一样。这个生命与来世之间的平行关系在约翰一书 3:2 中是明确的。看哪，我们现在是神的儿女，尚未显明我们将成为什么样子，但我们知道，当他显现的时候，我们要像他一样，因为我们要看见他。2.来世被描绘为没有一切仪式。启示录 21:22 中说，我看见新耶路撒冷，其中没有殿宇，因为主神全能者和羔羊就是它的殿。那里也没有无知，启示录 22:5 说，那里不再有黑夜，他们也不需要灯光或太阳的光，因为主神给他们光，他们要永远永远地统治。 无论任何人如何说基督在地上的个人统治，这些话证明，当那个生命到来时，所有在这里重生的人都需要一个殿堂和仪式，只要还有黑夜和黑暗，还需要太阳和月亮；因此，教会仪式的日期被揭示出来，雅歌 2:16：“我的良人是我的，我也是他的；他在百合花中牧放群羊。”直到天亮，影子消失。然后教会进入黑夜，需要仪式的月光，只要基督通过他的事工仍然在牧人的帐篷中，以主的力量喂养他的群羊，并向他的称义者显明他的存在，通过基督的加算义成为无瑕疵和美丽的百合花，直到那辉煌而荣耀的基督显现的最美好和最令人向往的日子黎明。保罗在以弗所书 4 章清楚地解释了这些话，通过福音事工显示出基督在他的圣徒中的统治的时期；圣徒和基督的身体只是通过牧师和教师的帮助在成全和建立的道路上，见于第 13 节。 直到我们都达到信仰的统一，认识神的儿子，成为完全的人，达到基督的丰满身量。因此，圣徒直到那一天才能完全。2. 基督的身体身材矮小，有能力成长；新妇的头发生长，她还不是完美的高个子，而是像一个年轻的女孩，还不适合与羔羊结婚，直到我们在信仰的统一中相遇；所以我不认为有任何积极的消灭，没有从法律和福音中揭示的神的旨意中消失和停止的行为；也就是说，从祈祷、听道、默想、爱、渴望、对基督的渴望中消失，直到影子消失的那一天；那时，我承认，我将没有时间阅读旧约和新约的书，或者参加传道、圣礼或其他仪式，因为我不需要镜子，不需要基督的画像，不需要传道者的信息，当我看到并享受他自己时。3. 所有以上帝为父亲的人，需要日常的食物，身披泥土之躯的人，都应当祈求罪过的宽恕，不被引入诱惑，或是因疏忽职责而犯罪；所有为耶稣的血所洒的人，都应当宣告主的死，直到他再来。那么，这是什么样的停止来自律法、爱、圣灵和基督的职责呢？这种想象中的消失在哪里可以找到？圣经中并没有提及。

Pos. 5. There is a fulness of loveliness in Christ, that is begun in us by possession and title in this life, but never perfect till the life to come; in which there be these, 1. Union. 2. Fruition. 3. Rest. 4. Satisfaction. 5. Sense. 6. Living and acting in Christ. 7. Loving and solacing of the soul. Of which, to hold forth more of the drawing of Christ, we say,
第五点。基督中有一种美丽的丰满，这种美丽在我们这一生中通过拥有和称号开始，但直到来世才完美；其中包括以下几点：1. 联合。2. 享受。3. 安息。4. 满足。5. 感知。6. 在基督中生活和行动。7. 爱和安慰灵魂。为了更好地展示基督的吸引力，我们说，

Pos. 6. Christ's inviting us to come to him, and that before we can invite him, speaketh union. 1. Such an union as faith can make, which ariseth not to the pitch of sight, and immediate fruition; for it is the union of those, that are absent one from another, in regard of fulness of presence. 2 Cor. 5:6. Knowing that whilst we are at home in the body, we are absent from the Lord. John. 16:7. Nevertheless I tell you the truth, it is expedient that I go away. Luke 19:12. He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return. Yet it is the union of those that are so near as the house and the guest, or as two friends that table together, Ephes. 3:17; John. 19:23; Rev. 3:21. 2. 'Tis an union of fruition, for Christ in some measure is enjoyed in this life, yet so as the fruition is in part, not compleat and full in degrees, as it shall be in the life to come; it is here for both a fruition of rest and of motion; of rest, in regard of the present fruition; of motion, in regard of advancing in the way to a compleat fruition, so as is in a journey, in regard of practical love, and at its home, in regard of love and union of fruition; so the soul is both satisfied with bread, and hungers no more, Isa. 55:2 but delighteth itself in fatness, and thirsteth no more, having a present sense of complacency and content in the water of life, John 4:14 and also, the soul is so far forth not satisfied, and its thirst not quenched, but that it hungereth and thirsteth for a fuller union and an immediate fruition; in which regard, the soul is both abroad in its way and motion to have more of Christ, and at home, and at rest, in regard it is fully satisfied exclusively, not inclusively; because this satisfaction excludeth and annihilateth all choice of another lover than Christ, and denies all deliberate comparing of Christ with any other lover, as holding and prizing him the chief of ten thousand, and resolving never to fix the desire on another husband or lover but Christ, as Cant. 3:4. It was but a little, that I passed from the watchmen, but I found him whom my soul loveth; I held him, and would not let him go, until I had brought him to my mother's house, and the chamber of her that conceived me. Finding and holding of Christ, is as much as there is satisfaction and rest in the fruition of him; and yet the spouse's aim to go hand in hand on a journey to the house of the high Jerusalem the mother of us all; which, with submission I conceive, the spouse calleth her mother's house, doth clearly prove, that she is not perfect, but in a motion; not yet at her journey's end, till she come with Christ to the palace of the prince's daughter, the bride the Lamb's wife, Rev. 21:10, 11, 12. Hence we see how true that is, that the desires are swallowed up into the bosom of infinite Jesus Christ, as a little brook is swallowed up when it comes into the ocean, and yet the desires remain: they are swallowed up in Christ, in that the soul is at home, being quieted and perfected in Christ, and are no more restless and pained in the journey toward Christ; but as heaven is begun on earth, so hath David quietness of mind, and breaketh forth in praises, that the Lord gave him counsel to chuse God himself for his portion, Psal. 16:5, 6, 7. So goodly and pleasant is the heritage; and now there is no more desire for Christ as a thing absent, and the thirst is swallowed up in Christ, the soul thirsteth no more, John 4:14. And yet the desire remaineth both in the sweet complacency and liking of the saints, delighting in present fruition, and also in an act of longing for the highest pitch of degrees of union; just as in the act of drinking, thirst is half swallowed up in begun satisfaction, and thirst remaineth in a liking, and a farther desire of a perfect cooling and refreshing overcoming of a full quenching of the appetite.
第六点。基督邀请我们来到他面前，而在我们邀请他之前，他说的是一种联合。1. 这种联合是信仰所能建立的，它并没有达到视觉和直接享受的高度；因为它是那些在彼此之间缺席的人的联合，就完全存在而言。哥林多后书 5:6。我们知道，我们在身体里的时候，离主是缺席的。约翰福音 16:7。然而，我告诉你们真理，我去是有益的。路加福音 19:12。他说，有一个贵族去远方，要得一个国度，然后回来。然而，这是那些如同房子和客人那样亲近的人的联合，或者像两个一起进餐的朋友，以弗所书 3:17；约翰福音 19:23；启示录 3:21。2. 这是一种果实的联盟，因为在这种生活中，基督在某种程度上被享受，然而果实是部分的，而不是完全和完整的程度，如同将来的生活中那样；这里既是休息的果实，也是运动的果实；在休息方面，是因为目前的果实；在运动方面，是为了在通往完全果实的道路上前进，如同一段旅程，关于实际的爱，以及在归宿处关于爱和果实的联盟；因此，灵魂既被面包满足，也不再饥饿，以赛亚书。 但它会以丰肥为乐，不再口渴，因为有生命之水的满足感和满足感，约翰福音 4:14。此外，灵魂并没有得到满足，渴望得到更完全的结合和直接的享受；就这个意义而言，灵魂既在追求基督，又在家中安心，满足感是排他性的，不包括任何对其他情人或与基督相比较的意愿。像是《雅歌》3:4 爱的人说：“我暂时离开了守望者，我找到了我心所爱的人，我抓住他，不放开，直到我把他带到我母亲的家和怀我的那个房间。” 寻找和坚守基督，就是在享受他的满足和安息；然而，新娘的目标是与基督一起前往我们众人的母亲——高耶路撒冷之家；我认为，新娘称呼她母亲的家，清楚地证明她并不完美，而是在行动中；直到她与基督一起来到王子女儿的宫殿，羔羊的新妇，启示录 21:10, 11, 12。因此，我们看到渴望被吞噬在无限耶稣基督的怀抱中，就像小溪进入大海时被吞噬一样，但渴望仍然存在：它们在基督里被吞噬，因为灵魂在基督里得到安居，得到平静和完全，不再在通向基督的旅程中不安和痛苦；但正如天堂在地上开始一样，大卫心灵得到安宁，并在赞美中发出声音，因为主给了他选择上帝作为他的份额的指引，诗篇 16:5, 6, 7。 如此美好而愉快的遗产；现在对基督已没有了作为一件缺席的事物的渴望，渴望在基督里被吞噬，灵魂不再渴望，约翰福音 4:14。然而，这种渴望仍然存在于圣徒的甜蜜满足和喜爱中，他们喜欢目前的享受，也存在于对最高程度的联合的渴望行动中；就像在喝水的过程中，渴望在开始满足中被吞噬了一半，渴望仍然存在于喜爱中，进一步渴望完美的冷却和清爽，克服对食欲的完全满足。

Pos. 7. Yet can it not be said, but here is a begun satisfaction; for, John 4:14. Christ enjoyed, is a draught of the water of life freely given. Rev. 22:17. That whosoever will, may drink of the water of life freely. John 7:37. In the last, and great day of the feast Jesus stood, and cried, saying, If any man thirst, let him come to me and drink. 2. Not a drink only is offered, but a well, a fountain. Psal. 36:9. For with thee is the fountain of life; a fountain is more than a drink, because the whole is more than the part. But, 3. Every thirsty man cannot have a fountain within him, but yet it is so here, John 4:14. But the water that I shall give him, shall be in him a well of water springing up to life eternal. And, 4. The scripture riseth higher, even to a river, and abundance of fatness. Psal. 36:8. They shall be abundantly satisfied with the fatness of thy house, [Heb. jirvin] they shall be drunk with the fatness of thy house. 'Tis a river of sweet oil and fatness that overjoyeth the soul; Thou wilt give them to drink of the river of thy pleasures: a river of which every drop is joy, and a whole well of pleasures must be sea of delights. But grace must make the soul a capacious vessel, when not a fountain, but a whole river, yea rivers of life, are within the soul: so Christ, John 7:38. He that believeth on me, as the scripture hath said, Out of his belly shall flow rivers of living waters. Yea, 5. That no expression might be wanting, The peace and righteousness of believers, is as the waves of the sea; the sea is more than a river, it is the lodging that receives all fountains and rivers in it, Isa. 48:18.
第 7 点。然而，不能说这里已经满足了，因为约翰福音 4:14 中所说，享受基督就是喝到生命之水的一口。启示录 22:17 中说，凡愿意的，都可以白白地喝生命之水。约翰福音 7:37 中说，在节期的末日，耶稣站着大声说：“若有人渴了，可以到我这里来喝。”第 2 点。不仅仅是提供一杯饮料，而是一口井，一口泉水。诗篇 36:9 中说：“在你那里有生命的泉源。”泉水比饮料更多，因为整体大于部分。但是，第 3 点。并非每个口渴的人都能在自己内心拥有一口泉水，但在这里是这样的，约翰福音 4:14 中说：“但那喝我所赐的水的，将来要在他里面成为泉源，直涌到永生。”第 4 点。经文更高地提到了一条河，和丰盛的肥沃。诗篇 36:8 中说：“他们必因你殿里的肥甘得以饱足。”他们必因你殿里的肥甘得以饱足。”这是一条甜油和肥甘的河，使灵魂欢欣鼓舞；你必使他们喝你乐园中的河水：每一滴都是喜悦，整个泉源必是快乐的海洋。 但是恩典必须使灵魂成为一个宽敞的容器，不仅是一个泉源，而是整个生命的河流，甚至是河流：基督如此说，约翰福音 7:38。信我的人，正如经上所说的，从他的腹中要流出活水的江河。是的，以赛亚书 48:18 中说，为了不缺少任何表达，信徒的平安和公义就像海的波浪；海不仅仅是一条河流，它是接纳所有泉源和河流的住所。

Pos. 8. There must be much sense of God, in the fruition of Christ; because believing, tho' we see him not, (as we hope to see him) causeth joy unspeakable and full of glory, 1 Pet. 1:8. Thus, a high tide, a flood of joy and glory, a rich portion of an antedated heaven, cometh down on the heirs of heaven before-hand. Psal. 63:5. My soul shall be satisfied as with marrow and fatness; a rich feast of only marrow and fatness, and a satisfying table, holdeth forth a great banquet, abundant and glorious; such as is made at the marriage of a great king's son.
第 8 点。在享受基督的过程中，必须有对上帝的深刻感知；因为相信虽然我们看不见他（正如我们希望看见他），却能带来无法言喻且充满荣耀的喜悦（彼得前书 1:8）。因此，天堂的继承人们提前享受到了一股高涨的喜悦和荣耀的洪流，一份提前预定的天堂的丰盛。诗篇 63:5：“我的心灵啊，你当如此满足，如同用脂油和肥油；我的口也要赞美你。”这是一场丰盛而荣耀的盛宴，就像在一个伟大国王的儿子的婚礼上所准备的那样。

Pos. 9. And this is not a ceasing from all actings of the soul, because there is an acting and living in Christ, 2 Cor. 3:18. But we all with open face, beholding as in a glass, the glory of the Lord, are changed into the same image from glory to glory, as it were by the Spirit of the Lord. 1. The vail, that by the law's ministry, which can darken, but not enlighten, in the gospel is removed; and we with uncovered face see God revealed in Christ, in the brightness of the gospel-day. 2. We see, behold and enjoy glory: heaven darteth in the rays, and beams of God in Christ at our soul. 3. This is a changing glory: precious stones in the night-darkness cast out light, but bring them before the sun, and the beams and light of the sun changeth them into a greater measure of resplendency, and shining irradiation; we seeing the unspeakable resplendency, and heavenly glancing of divine majesty, in the Mediator Christ, are transformed and changed into the Lord Jesus his beauty of holiness; the gospel-light maketh us holy, as he is holy: as there is beauty in the feathers of a dove; but when the sun illuminateth, and shineth on them, they carry the glancing of silver and golden feathers, yet it is but a show: and so red and white roses, of themselves have excellent beauty; but set them between you and the sun, and they are far more beautiful: and the eastern sky, of itself, is but a dark, thin, formless air, that ye can scarcely behold and see; but when the sun riseth, and shineth upon that sky, it doth create and beget the fairest and most beautiful colour of red and azure, that is possible; for no bodily creature casteth a fairer and sweeter resplendency and colour, than the morning-red and purple-sky: so when the glorious Sun of righteousness, Christ, shineth on saints in the morning day-light of the gospel, he createth the image of the glory of God in the soul, and changeth them into a lustre and beauty fairer to Christ's eye, than the sun, or the red morning-sky. Now, the sun, by beholding any creature, cannot change that creature into another sun; but Christ beholding his bride, and the bride beholding with the eye of knowledge, and faith, in the rays and beams of the gospel-light, is changed into the glorious image of Christ. Cant. 6:10. Who is she that looketh forth as the morning, as Aurora, the first birth of the young day, when the sun casteth golden beams, fair as the moon, clear as the sun? 4. We live and act in Christ, and are changed from glory to glory; it is but a growing change by degrees. Then the kingdom of heaven and glory is not in this life, nor hell in this life, as these dreamers say; the conditions of happiness and misery, that follow Lazarus, and the rich glutton, after they die, and are buried, Luke 16:22, 23, 24, 25 say the contrary. 2. There is such a gulf between heaven and hell, that there is no passage, no sailing, nor posting between the one and the other, Luke 16:26 as Famulists imagine. 3. That saints should believe they can never be delivered, nor comforted, in the hell they are pained withall in this life, when yet God hath promised to them in their saddest nights, deliverance and comfort; is against the saith and lively hope of the saints, and a sinful unbelief; and the man in sin cannot be as safe in a hell of sin, as if he were in heaven. 4. Hell is a condition of sinning and blaspheming of God; but to desire nothing but the eternal good, and to understand the eternal good to be above measure good, is not a condition of sinning, but of happiness and holiness, and so cannot be hell. 5. These two conditions, sort not with the everlasting fire prepared for the devil and his angels; and life eternal prepared for the blessed of the Father, Mat. 25. But to return, if life be the greatest perfection of being, the believer in Christ must enjoy an intellectual life in Christ, and live, see, know, enjoy God; and though the enjoying of Christ, be the highest degree of self-denial, and the man lose himself in Christ, that is, his sinful and fleshly, I, egoity, and selfiness in Christ, yet he loseth not, but findeth in Christ his sinless created self, his self perfected, with that high and supernatural ornament of Christ living in him. It is also most true, Self, as all created beings, are but mere dependencies on God: as the beams of the sun are but fluxes, results and issues, that have no being but in the sun; sure creatures depend more on their being and working on God, than accidents depend on their subject: but it is nothing less than blasphemy, against all reason and common sense, and subverteth all the scriptures of God, to say, that 'God is formally all things, that God is man, that God is the Spirit and form that acteth in all, that a holy man is God incarnate, and Christ God-man, and that Christ the Mediator is nothing, but God humanized, and man godded and deified;' and that Christ dwelling in a believer by faith, and the inhabitation of the Holy Ghost, is but God manifested in the flesh of every man. This destroyeth many articles of faith (as Famulists care not boldly to subvert all scriptures) for Christ then is not true man, born of the seed of David, and he is not God blessed for ever, in one person. 2. All creatures and created beings, compared with God, the first being of himself subsisting, and the infinite God, may be denied to be beings comparatively; and so our created self is nothing, to wit, nothing in dignity or excellency beside God, or nothing in the kind of a being that essentially is of itself; as God is in genere intis par essentiam, yet man is a being in the kind of being, by participation, in genere entis per participationem. Man, compared with God, is a poor, worthless, sorry, little nothing, a weeping, melting, evanishing cypher. Yea, sweetest ordinances, because it is but created sweetness that is in them are near of blood to nothing, and, in comparison of God, mere shadows, that cannot bottom the immortal soul; and nothing, and partake of vanity common to all creatures. So the scripture saith, man at his best state is altogether vanity. Psal. 39:5. Behold, thou hast made my days as a hand-breadth, and mine age is nothing before thee: verily every man at his best state is altogether vanity. Isa. 40:17. All nations before him are nothings, and less than nothing, and vanity. Yet a heathen may say and think and demonstrate by reason, that self, and man, and all the world, are less, in comparison of the infinite God, than nothing to all things, a drop of water of the sea, the shadow to the body, a penny-torch to the light of ten thousand millions of suns in one; and yet be as far from self-denial, from putting off the old man, and mortifying the lusts of the flesh, as light is from darkness. 'Tis most vain to say, as it is the property of the creature to seek and will itself, and its own, and this or that, here or there; so it is the property of God to be without this or that, without selfiness, egoity or the like. Because every thing created, even worms, frogs, trees, elements, such creatures as beget creatures like themselves; they have such a sweet and natural interest in being, that without sin or deviation from law or rule, or any leading or directing principle of nature, they desire themselves, their own being; and when they cannot keep being in themselves, they desire to keep it in the kind, by propagation, and will fight it out against all contraries and enemies, to preserve their own being, though but borrowed from God; and I know no sin they are guilty of, in so doing: nor was Christ's conditional desire of life, and deprecating death, any whit contrary to innocent self-denial. 2. The Lord seeketh himself and his own glory, and made all things for himself, even the wicked for the evil day, Pro. 16:4. And that is a most holy and pure act, which God ascribeth to himself, Isa. 43:21. This people have I formed for myself, they shall shew forth my praise.
第 9 点。这并不意味着灵魂的所有行动停止，因为在基督里有行动和生活，哥林多后书 3:18。但我们众人面带开放，如同在镜子中观看主的荣耀，就被圣灵的力量改变成同样的形象，从荣耀到荣耀。1. 通过律法的事奉，那能使人昏暗而不能使人明亮的面纱，在福音中被移除；我们露面看见上帝在基督里的显现，看见福音日的光辉。2. 我们看见、观看并享受荣耀：天堂以上帝在基督里的光芒和光辉照射到我们的灵魂。3.这是一个变幻的荣耀：黑暗中的宝石发出光芒，但当它们置于太阳之前，太阳的光芒将它们变得更加辉煌和闪耀；我们看到了无法言喻的辉煌和神圣威严在基督中的天上闪烁，我们被转化和改变成主耶稣的圣洁之美；福音的光使我们成为圣洁，正如他是圣洁的一样：鸽子的羽毛中有美丽，但当太阳照耀时，它们带有银色和金色的闪光，但这只是一种表象；红色和白色的玫瑰本身就有极好的美丽；但将它们放在你和太阳之间，它们会更加美丽；东方的天空本身只是一片黑暗、薄弱、无形的空气，你几乎看不到；但当太阳升起，照耀在那片天空上时，它创造并产生了最美丽的红色和蔚蓝色，这是可能的；因为没有任何肉体的生物能比早晨的红色和紫色天空投射出更美丽、更甜美的辉煌和颜色；所以当公义的荣耀之日，基督，照耀在圣徒身上时，他们就像那些宝石一样发出光芒在福音的晨光中，他在灵魂中创造了上帝荣耀的形象，并将它们变成了比太阳或红色的晨空更美丽的光彩，这是基督眼中的美丽。现在，太阳通过观察任何生物都不能将其变成另一个太阳；但是基督看着他的新娘，新娘以知识和信仰的眼睛，在福音光的光芒中，变成了基督荣耀的形象。雅歌 6:10。她是谁，像晨光一样出现，像黎明的第一缕阳光，当太阳投射出金色的光芒，像月亮一样美丽，像太阳一样明亮？4.我们在基督里生活和行动，并且从荣耀到荣耀的变化只是逐渐增长的变化。那么天国和荣耀不在这个生命中，地狱也不在这个生命中，正如这些梦想家所说的那样；幸福和痛苦的条件是在人们死后，被埋葬后才会出现，路加福音 16:22, 23, 24, 25 说的是相反的。2.天堂和地狱之间有如此巨大的鸿沟，没有通道，没有航行，也没有来往，路加福音 16:26，正如 Famulists 所想象的那样。3. 圣徒们应该相信他们在这个生命中所受的痛苦和地狱中永远得不到解脱和安慰，然而上帝已经向他们承诺在最悲伤的夜晚给予解脱和安慰；这与圣徒们的信仰和活生生的希望相悖，是一种罪恶的不信；而在罪中的人在罪的地狱中并不像在天堂中那样安全。4.地狱是一种犯罪和亵渎上帝的状态；但只渴望永恒的善，并且理解永恒的善是无比美好的，这不是一种犯罪的状态，而是幸福和圣洁的状态，因此不能是地狱。5.这两种状态与为魔鬼和他的使者准备的永火以及为父亲的蒙福者准备的永生不相符，见马太福音 25 章。 但是回到正题，如果生命是存在的最高完美，那么信仰基督的人必须在基督里享受智慧的生命，活着、看见、认识、享受上帝；虽然享受基督是最高程度的自我否定，人在基督里失去了自己，也就是他罪恶的、肉体的、自我的“我”，但他并没有失去，而是在基督里找到了他无罪的创造性自我，他的自我在基督里得到完善，并且有着基督在他里面的高尚和超自然的装饰。 它也是最真实的，自我和所有被创造的生物都只是对上帝的依赖：就像太阳的光束只是流动、结果和问题，它们只存在于太阳中；确定的生物更依赖于他们在上帝身上的存在和工作，而不是事故依赖于它们的主体：但是，说“上帝在形式上是一切事物，上帝是人，上帝是在所有事物中行动的灵和形式，圣人是上帝的化身，基督是上帝-人，调解者基督只是上帝人性化，人被上帝化”等等，这不仅是对所有理性和常识的亵渎，而且颠覆了上帝的所有经文；并且说基督通过信仰住在信徒中，圣灵的居住只是上帝在每个人的肉体中显现。这破坏了许多信仰的条款（因为仆人派不敢大胆颠覆所有经文），因为那样基督就不是真正的人，不是从大卫的后裔中诞生的，他也不是永远受福的上帝，不是一个人。2. 所有的生物和被创造的存在，与上帝相比，作为自己存在的第一位存在者和无限的上帝，可以说是相对不存在的存在；因此，我们被创造的自我是无物的，即在尊严或卓越方面与上帝相比是无物的，或者在本质上是自身存在的存在的种类方面是无物的；就像上帝在本质上是存在的种类，而人是通过参与而存在的种类。与上帝相比，人是一个贫穷、毫无价值、可怜、微不足道的无物，一个哭泣、融化、消失的零。是的，最甜蜜的仪式，因为其中只有被创造的甜蜜，它们与无物相近，与上帝相比只是无法满足不朽灵魂的影子；它们是无物，参与了所有生物共同的虚无。因此，经文说，人在他最好的状态下完全是虚空。诗 39:5。看哪，你使我的日子如同手掌，我的年岁在你面前算得一无所有；实际上，每个人在他最好的状态下完全是虚空。以赛亚书 40:17。在他面前，所有的国家都是无物，比无物还小，是虚空的。 然而，一个异教徒可能会说、思考并通过理性证明，自我、人类和整个世界与无限的上帝相比，都是微不足道的存在，如同大海中的一滴水，身体的影子，一支小小的火炬与一万亿个太阳的光相比；然而，他可能与自我否定、摒弃旧我和克制肉欲的行为相距甚远，就像光与黑暗相距甚远一样。说它是最虚无的，就像说生物的特性是追求和意愿自身、自己的和这个或那个、这里或那里一样；上帝的特性是没有这个或那个，没有自我、自我意识或类似的东西。 因为一切被创造的事物，甚至是蠕虫、青蛙、树木、元素，像它们一样生育后代的生物，它们对存在有着如此甜蜜和自然的兴趣，以至于在没有罪恶、违背法律或规则、或任何自然的引导或指导原则的情况下，它们渴望自己的存在；当它们无法保持自身的存在时，它们渴望通过繁殖保持它们的存在，并且会与所有相反和敌对的事物战斗，以保护自己的存在，即使这种存在只是从上帝那里借来的；我不知道它们在这样做时犯了什么罪：耶稣对生命的有条件的渴望和对死亡的恳求，也并不与无辜的自我否定相矛盾。2. 主寻求自己和自己的荣耀，他为自己创造了一切事物，甚至为邪恶的日子创造了恶人，箴言 16:4。这是一个至圣至洁的行为，上帝将其归于自己，以赛亚书 43:21。这百姓是我为自己所创造的，他们要述说我的美德。

Now, in all dwelling in Christ, there is a continual acting of life, by believing, joying, resting in God; as Philip saith, John 14:8. Lord, shew us the Father, and it sufficeth us. Here life seeks a soul-satisfying union with life, for life is only a satisfactory object to life. Living things seek no dead things as such to be their happiness, if reason do rightly act them; and God as revealed in Jesus Christ, is that in which the saints find a soul-sufficiency for themselves: and the act of seeing God in Christ, whether in this life, or in the life to come, is an act of life; for the soul liveth in the ocean, sea, and bosom of a fair eternal truth. But doth it act there? Yea, it doth, and the scripture expresseth its acting, by seeing God, drinking the fountain of life. Then the soul thus in Christ drinketh in love, and milketh and sucketh in the soul-rejoicing irradiations of Christ, and Christ letteth out the breathings of the sweetness of his excellency on the face of the soul, draweth and sucketh in reciprocally acts of admiration and wondring, Cant. 2:8. The voice of my beloved! behold he cometh leaping upon the mountains, and skipping on the hills; behold is a word of wonder, John 3:1. Behold what manner of love the Father hath bestowed on us! not love, only, but the manner and the kind of the Father's love in Christ, is a world's wonder; and, Thess. 1:10. Christ, when he cometh, shall be wondred in them that believe. 2. Then again, when we see and enjoy the drawing loveliness of Christ, he, as the fountain and well of life, poureth in, in our intellectual love, and in the glancings and rays of our understanding, acts of divine light; lumps of fresh love from the spring of heaven's love, and the soul openeth its mouth wide, and taketh in the streams of Christ's nectar, honey, and milk, his consolations, and love-breathings; and in his light we seeing light, and in his love feeling love, he maketh our light and love (as it were) co-eternal with borrowed eternity; and we go along with the out-shinings of Christ's bright countenance, to shine in borrowed light, to flame in borrowed coals of love. And as Christ is said, to feed his flock among the lilies, the garden of Christ his church being the common pasture for the lambs of the flock; so he feeds the souls of the saints that enjoy him, with the marrow, fatness, and dainties of his light, and love that shine in his face, even as the oil feeds the lamp; but with this difference, Christ's dainties are not lessened, because we feed upon them, as the oil is consumed with the burning.
现在，在基督里的所有居住者中，都有一种持续的生命行动，通过信仰、喜乐和在上帝里安息；正如腓力在约翰福音 14:8 中所说：“主啊，把父显给我们看，我们就知足了。”在这里，生命寻求与生命的灵魂满足的合一，因为生命只对生命是一个令人满意的对象。活物不会寻求死物作为它们的幸福，如果理性正确地引导它们的话；而上帝在耶稣基督中所显现的，正是圣徒们为自己找到的灵魂满足；而在基督里看见上帝，无论是在今生还是在来世，都是一种生命的行动；因为灵魂在一个美好的永恒真理的海洋、海洋和怀抱中生活。但它在那里行动吗？是的，它行动，并且圣经通过看见上帝、喝生命的泉水来表达它的行动。然后，灵魂在基督里喝入爱，并吸入基督的灵魂欢乐的光辉，基督在灵魂的面上释放出他卓越的甜美的呼吸，相互吸引和吸入赞美和惊奇的行动，雅歌 2:8：“我所爱的声音。” 看哪，他跳跃在山上，蹦跳在山丘上；看哪，这是一个奇妙的词，约翰福音 3:1。看哪，父赐给我们何等的爱！不仅仅是爱，而是父在基督里的爱的方式和种类，是世界的奇迹；并且，帖撒罗尼迦前书 1:10。基督来的时候，将受到信徒们的赞叹。2. 再次，当我们看到并享受基督迷人的美好时，他作为生命的源泉和井，倾注在我们的智慧之爱中，以及我们理解的闪烁和光芒，是神圣之光的行动；从天堂之爱的泉源中涌出的新鲜爱的块状物，灵魂张开嘴巴，吸收基督的甘露、蜜糖和牛奶，他的安慰和爱的呼吸；在他的光中，我们看见光，在他的爱中感受爱，他使我们的光和爱（可以说）与借来的永恒同在；我们随着基督明亮的面容的照耀而前进，以借来的光辉闪耀，以借来的爱之炭火燃烧。 基督被称为在百合花中喂养他的羊群，基督的教会花园是羊群的共同牧场；他以他的光明和爱的髓骨、肥沃和美食来滋养享受他的圣徒的灵魂，就像油滋养灯一样；但有一个区别，基督的美食不会因为我们享用而减少，就像油被燃烧消耗一样。

Pos 10. There is a living and solacing of the soul in Christ, even to satiety, in this enjoying of Christ.
在基督里，甚至到饱足的程度，有一种活着和安慰灵魂的感觉，就是享受基督。

Hence, 1. Love giveth strong legs and swift wings to the soul, to pursue an union with Christ. Love putteth the hand to the bottom of the desire, and draweth with strong cords, the lover to it. We have heard of Christ's invitation, come to me: but, suppose Christ had never outed his love in such a love-expression, come to me, Christ himself is such a drawing object, that beauty, the smell of his garments, his mountain of myrrh, and hill of frankincense, the sea and rivers of salvation, that capacious and wide heaven of redemption, are intrinsically, and of themselves, crying, drawing and ravishing objects; as gold is dumb and cannot speak, yet the beauty and gain of it crieth, come hither, poor, and be made rich.
因此，爱赋予灵魂强壮的腿和迅疾的翅膀，追求与基督的合一。爱将手伸入欲望的深处，用坚强的绳索将爱人拉向它。我们听说过基督的邀请，来到我这里：但是，假设基督从未以这样一种爱的表达方式表达他的爱，基督本身就是一个如此吸引人的对象，他的美丽，他衣服的香气，他的没药山和乳香山，救恩的海洋和河流，那宽广的救赎天堂，本质上、自身而言，都在呼喊、吸引和迷住人；就像黄金是哑巴，不能说话，但它的美丽和收益呼喊着，来这里，穷人，成为富有。

2. Love's wings move swiftly, Open, my sister, &c. My head is full of dew, and my locks, with the drops of the night; there is no dumb and silent violence so strong, so piercing as Christ's love.
爱的翅膀迅速飞动，打开吧，我的姐妹，等等。我的头上满是露水，我的发丝沾满了夜晚的露珠；没有什么哑然无声的暴力能像基督的爱那样强烈、刺骨。

3. When the soul in any measure comprehendeth this love, the soul filled with all the fulness of God, Eph. 3:19. Hence must follow a stretching out of the soul to its widest capacity and circumference, being filled with God, and the fulness of Christ, that all created objects, because of their littleness and lowness, and the soul's stretched out and wide capacity, loses proportion with the soul: as if a man were in the top of a castle higher than the third region of the air, or near the sphere of the moon, should he look down to the fairest and sweetest meadows, and to a garden rich with roses and flowers, or all sweet colours, delicious smells, he should not see any sweetness in them all; yea, the pleasantness, colour, and smell of all these, could never reach his senses, because he is so far above them: so the soul filled with the love of Christ is high above all created lovers, and they so far below the soul's eye, that their loveliness cannot reach or ascend to the high and large capacity of a spiritualized soul; as the light of a penny-candle put in a house of some miles in length, in breadth, and height, in a dark night, should not be able to illuminate all the house, and render the air of a mile in quantity, lightsome and transparent, as the day-light sun would do.
当灵魂在某种程度上理解这种爱时，灵魂充满了上帝的丰满。以弗所书 3:19。 因此，必须让灵魂伸展到最广阔的容量和范围，充满上帝和基督的丰满，以至于所有的创造物，因为它们的渺小和低微，以及灵魂的伸展和广阔的容量，与灵魂失去了比例：就像一个人站在比空气的第三层更高的城堡顶部，或者靠近月球的轨道，他俯瞰着最美丽和最甜美的草地，以及一个盛开着玫瑰和花朵的花园，或者所有甜美的颜色、美妙的气味，他都看不到其中的任何甜美；是的，所有这些的愉悦、颜色和气味都无法触及他的感官，因为他远远高于它们：因此，充满基督之爱的灵魂高于所有被创造的爱人，而他们远远低于灵魂的眼睛，他们的美丽无法触及或上升到一个灵性化灵魂的高大容量；就像在黑夜里，在一座几英里长、宽、高的房子里放一支一便士蜡烛的光亮，无法照亮整个房子，也无法使一英里大小的空气明亮透明，就像白天的阳光那样。

4. Because the glory of Christ's beauty, seen and loved, changeth the soul into a globe or mass of divine love and glory, as it were by the Spirit of the Lord, 2 Cor. 3:18. Therefore the soul seeth Christ so near in his love-embracements, and close inchaining of Christ's left arm under the soul's head, and the right hand embracing it, that it cannot see itself, it cannot see another lover; it can see nothing but Christ's fairness, hear nothing but the beloved's voice, taste nothing but his apples of love, his flagons of wine, can smell nothing but his spikenard and precious ointments; so that the soul is clothed with Christ, and his love, and can but breathe out love to him again; and Christ infuseth himself in his sweetness and excellency, so as the believer is apprehended by Jesus Christ, Phil. 3:12 violently, but sweetly and strongly drawn in, and holden in the king's house of wine, Cant. 2:4 sickned and overcome with love, Cant. 2:5; Cant. 5:8 chained and compelled, 2 Cor. 5:14 wounded with the arrows of love; so as death, the grave, hell, angels, things present, or to come, cannot lick these wounds, nor embalm, or bind them up, or cure them, Psal. 45:5; Rev. 6:1, 2, Cant. 8:6, 7; Rom. 8:38, 39. Yea, the soul must yield over its self, as a spouse under the power of her husband, and lose herself, and her father's house, in such a deep ocean of delights of loves stronger than wine, Psal. 45:10; Cant. 5:1; Cant. 1:2 as melted, dissolved, and fallen aswoon in Christ, Cant. 5:6 and therefore needeth, in that swoon, to be recovered with the flagons of the wine and apples of his consolations, Cant. 2:4.
因为基督荣美之光，被看到和被爱，会将灵魂转变成一团或一块神圣的爱和荣耀，仿佛是藉着主的灵，枷锁在基督的左臂下，右手搂着灵魂，因此灵魂看见基督如此亲近，相拥相抱，无法看见自己，无法看见另一个爱人；能看见的只有基督的美好，听见的只有所爱之人的声音，品尝的只有他的爱果和酒杯，闻到的只有他的肉荠和美香膏；因此灵魂被基督和他的爱所包裹，只能向他吐露爱意；而基督则注入自己的甜蜜和美好，以致信徒被耶稣基督强有力地握紧，哥后 3:18 仿佛被暴力地袭取却又甜蜜地强行被追求，被困在酒家之中，雅歌 2:4 因爱而生病，雅歌 2:5；雅歌 5:8 被镣铐和强迫，哥后 5:14 沉醉于爱的箭色中；以致死亡、坟墓、地狱、天使、现今或未来的事物都无法抚平这些伤口，无法用香膏包扎或治疗它们，诗篇 45:5;启示录 6:1，2;雅歌。 8:6、7; 罗马书 8:38、39。是的，灵魂必须将自己交付出去，像一个妻子服从丈夫的权力一样，迷失自我和父亲的家，沉浸在比酒更强的爱的喜乐之海中，诗篇 45:10;雅歌 5:1; 雅歌 1:2，如同在基督里融化，溶解，昏厥，因此需要用他的安慰的酒囊和苹果来恢复，雅歌 2:4。

5. Nor can Jesus Christ but tenderly, lovingly, and compassionately deal with his beloved; for Christ must draw them, John 6:44 sweetly allure them, Hos. 2:14; Isa. 40:1. Take them by the two arms, and teach them to walk, as the mother doth the young child, who hath not yet legs to walk alone, Hos. 11:3. Beareth them in his arms, and dandleth them on his knee, Isa. 46:3, 4; Exod. 19:4. They are carried on Christ's warm wings, as the young eagles by the mother, Deut. 32:11 they are laid in Christ's bosom, and nourished with the warmness and the heat of life that cometh from Christ's heart, Isa. 40:11 carried on the shoulders of Christ, the good Shepherd, Luke 15:5 and yet nearer Christ, as a bracelet about Christ's arms; so he wears his church as a favour and a love-token, Jer. 22:24; Cant. 8:6 and engraven in letters of blood upon Christ's flesh, stamped and printed on the palms of his hands, Isa. 49:16 and yet nearer him, set as a seal upon the heart of Christ, so precious to him, as to lodge in his bowels and heart, Cant. 8:6 and they dwell in Christ, 1 John 4:13 and dwell in God, and God is love, and so they dwell in the love of Christ, 1 John 4:16 are kissed with the kisses of Christ's mouth, Cant. 1:2 and lie between the right and left arm of Christ, Cant. 2:6. Yet all these taketh not the soul off, but inflameth it to duties, for Christ's sake, who is so highly loved; nor are these raptures inconsistent with sinful infirmities.
5. 耶稣基督也只能温柔、爱心和怜悯地对待他的爱人；因为基督必须吸引他们，约翰福音 6:44 甜蜜地引诱他们，何西阿书 2:14；以赛亚书 40:1。用双臂搀扶他们，教他们行走，就像母亲教那些还没有能力独自行走的幼儿一样，何西阿书 11:3。抱着他们，抚摸他们，就像以赛亚书 46:3,4；出埃及记 19:4 所描述的那样。他们被基督温暖的翅膀托起，就像小鹰被母亲托起一样，申命记 32:11 他们被放在基督的怀中，以基督心脏中的温暖和生命之热滋养，以赛亚书 40:11 被基督这位好牧人扛在肩上，路加福音 15:5 并且更加亲近基督，就像手镯环绕在基督的手臂上；所以他把他的教会当作一种恩宠和爱的象征，耶利米书 22:24；雅歌 8:6 并且以血的字迹刻在基督的肉体上，印在他手掌上，以赛亚书 49:16 并且更加亲近他，如同印章盖在基督的心上，对他来说是如此珍贵，以至于寄居在他的肠腑和心中，雅歌 8:6 他们住在基督里，约翰一书 4:13 住在神里，神就是爱，所以他们住在基督的爱里，约翰一书 4:16 与基督的口亲吻，雅歌 1:2 躺在基督的右臂和左臂之间，雅歌 2:6。然而，所有这些都没有使灵魂迷失，反而激发了为基督的缘故而行的热情，这是如此深爱的基督；这些狂喜与罪恶的软弱并不矛盾。

6. As love moveth swiftly to the soul, as a roe, or a young hart, (for that is Christ's pace to his church, Cant. 2) so it acts upon the soul co-naturally, as being a price to itself, apprehending the dignity and excellency of Christ the beloved. Love is not irrational, as a fury, and a fit of madness, that hath no reason, but its own fire. Therefore the secrets of Christ, the deep and hidden things of his treasures of love and wisdom, must be opened up to the soul. The soul seeth now gold mines, new found-out jewels, never known to be in the world before, opened and unfolded in Christ. Here are the in-comings of the beams of light inaccessible, the veins of the unsearchable riches of Christ, as if ye saw every moment a new heaven, a new treasure of love, the deep bottomless bottoms of an ocean of delights, and rivers of pleasures; the bosom of Christ is opened, new breathings and spirations of love that passeth knowledge, Eph. 3:19 are manifested; nor hath the eye seen, nor the ear heard, nor hath it entred into the heart of man to conceive the things that God hath prepared for them that love him, 1 Cor. 2:9 yet are they revealed, in some measure, in this life.
6. 爱情迅速地触动灵魂，如同一只小鹿或年轻的雄鹿（因为这是基督对教会的步伐，雅歌 2 章），因此它与灵魂共同自然地行动，因为它本身就是一种珍贵的代价，能够理解基督这位心爱的人的尊贵和卓越。爱情并不是无理性的，如同狂怒和疯狂的发作，它没有理由，只有自己的火焰。因此，基督的秘密，他爱和智慧的宝藏中深藏的事物，必须向灵魂揭示。现在，灵魂看到了黄金矿藏，新发现的珠宝，以前世界上从未知晓的东西，在基督里被打开和展示。这里有无法接近的光线的进入，基督无法搜索的丰富之脉，仿佛你每时每刻都看到一个新的天堂，一个新的爱的宝藏，一个无底深渊的快乐之海和快乐之河；基督的怀抱敞开着，新的爱的呼吸和灵感超越了人的认知，弗 3:19 被展示出来；眼睛没有看见，耳朵没有听见，也没有进入人的心中，去构想神为那些爱他的人所预备的事物，林前 2:9，然而它们在这个生命中以某种程度上被揭示出来。

7. And it is most considerable, how the soul in loving Christ is not her own; and in regard of loving, Christ is not his own, but every one makes over itself to another, and propriety or interest to itself in both sides (as it were) ceaseth, Hos. 3:3. And I said unto her, Thou shalt abide for me many days, thou shalt not play the harlot, and thou shalt not be for another man, so will I also be for thee; so the marriage-covenant of grace saith, I will be your God, and ye shall be my people. And the spouse, Cant. 2:16. My well-beloved is mine, and I am his. It is true, Christ leaveth not off to be his own, or to be a free God, when he becomes ours; but he demeaneth himself, as if he were not his own, and putteth on relations, and assumeth offices of engagement; a Saviour, an Anointed, a Redeemer, a King, a Priest, a Prophet, a Shepherd, a Husband, a Ransomer, a Friend, a Head, a Guide, and Leader of the People, all which are for us: and the soul enjoying Christ, posseseth Christ, and not itself; loveth Christ, not itself; liveth in Christ, not in itself; enjoyeth Christ, not itself; solaceth itself in Christ, not in itself; beholdeth Christ and his beauty, not itself, nor his own beauty; so that mind, will, love, desire, hope, joy, sight, wondring, delighting, are all over in Christ, not in itself. And all this further confirmeth the point in hand, that Christ crucified, and laid hold on by faith, is a desirable and a drawing lover.
7. 在爱着基督的时候，灵魂并不属于自己；在爱的关系中，基督也不属于自己，而是每个人都将自己交给了另一个人，所有权或利益在双方（可以说）消失了，如何书 3:3 所说：“我对她说：‘你要多日为我居住，不可行淫，不可归于别人；我向你也必这样。’”因此，恩典的婚约说：“我要作你们的神，你们要作我的子民。”新娘在雅歌 2:16 中说：“我所爱的是我的，我也是他的。” 基督成为我们的时候，并没有停止成为自己，或者成为一个自由的上帝；但他却表现得好像不是自己，扮演起关系角色，承担起义务：救主、受膏者、救赎主、国王、祭司、先知、牧羊人、丈夫、赎回者、朋友、头领、引导者，所有这些都是为了我们；灵魂享受基督，拥有基督，而不是自己；爱基督，而不是自己；活在基督里，而不是自己；享受基督，而不是自己；在基督里得到安慰，而不是自己；看见基督和他的美丽，而不是自己，也不是自己的美丽；所以思想、意愿、爱、欲望、希望、喜悦、视觉、惊奇、欣喜，都在基督里，而不是自己。所有这一切进一步证实了这一点，即被钉在十字架上的基督，被信仰所抓住，是一个令人向往和吸引人的爱人。

All Men
所有男人

I will draw all men. The parties drawn to Christ, is the third article in the doctrine of Christ's drawing; and they are here called [Gr. pántes,] all men. It is a great question between us, and such as are for universal atonement, and grace universal, as many Anabaptists in England now are; what is meant by all men: is which these are to be observed,
我要招揽众人。对基督招揽的一方，是基督招揽教义的第三条；这些人在这里被称为[希腊文 pántes]，所有人。这是我们之间的一个重要问题，也是对普遍赎罪和普世恩典的一些英国浸信会教派目前所关注的问题：所有人指的是什么，这是需要注意的。

1. The state of the question.
问题的状态。

2. The mind of the adversaries.
对手的思维。

3. Our mind.
我们的思维。

4. The clearing of places alledged by the adversaries.
4. 对手所声称的地点的清理。

5. The answering of that principal doubt, what faith is required of all within the visible church.
5. 对于所有在可见教会中的人所要求的信仰的回答。

6. The uses of the doctrine.
教义的用途。

Of all these shortly.
所有这些简短的中。

The state of the question
问题的状态

The question toucheth, 1. God's intention and purpose to save man. 2. In chusing some to salvation, not others. 3. God's purpose in sending Christ to die for some, not for others.
这个问题涉及到：1. 上帝拯救人类的意图和目的。2. 在选择某些人得救时，不选择其他人。3. 上帝派遣基督为某些人而不是其他人而死的目的。

The first article is called universal grace; the second conditional, or, which to me is all one, universal election to glory, and so no election; the third is, the question touching the universality of Christ's death, or a fancied universal atonement made by Christ for all. I cannot particularly handle all the three.
第一篇文章被称为普遍的恩典；第二篇是有条件的，或者对我来说是一样的，普遍的选召进入荣耀，因此没有选召；第三篇是关于基督的死的普遍性的问题，或者是基督为所有人所做的幻想中的普遍救赎。我不能详细处理这三篇。

For the first: God engageth all men as Christ's debtors thus far, that it is mercy that they live, or have any opportunity of seeking God, whatever be the means natural or supernatural; whereas, for the sin of Adam, God might by a like justice have destroyed the world and all mankind, vanity is penally inflicted on all the servants, for treason of the master against the King of heaven and earth: but in Christ there be two mitigations; 1. One is, that the servants are not destroyed for the sin of the master. 2. That as the forfeited Lord is restored, so the sick servants groaning under vanity shall be delivered from that bondage they come under for the sin of man, Rom. 8:20, 21, 22. Hence it is, tho' we be out-laws by nature, that now, by a privilege of grace from the Mediator, the tenants receive and lodge the master, because Christ hath taken off the statute and act of forfeiture. 2. No man living on earth, but he is beholding to Christ (tho' many know him not) for common helps of providence; and experiences do teach him some more of God by nature. 3. The sound of Christ, God revealed in the gospel, in the apostles' ministry is declared, and is gone to the ends of the earth, and to the nations, Psal. 19:4; Rom. 10:18. But some say, "These words, have they not heard, have relation to v. 14 the hearing of the gospel, or the publishing of the glad tidings of the gospel to all and every one of mankind; and must be meant of that same hearing."
首先：上帝使所有人都成为基督的债务人，这是因为他们活着或有机会寻求上帝是出于怜悯，无论是通过自然手段还是超自然手段；然而，由于亚当的罪，上帝本可以按照同样的公正毁灭世界和所有人类，但对于所有仆人来说，由于主人对天地之王的背叛，他们都受到了惩罚性的虚无。但在基督里有两个减轻的因素：1. 一个是，仆人们不会因为主人的罪而被毁灭。2. 正如被没收的主人得到恢复一样，那些因人类的罪而受苦的仆人们将从他们为罪所带来的束缚中得到解脱，罗马书 8:20, 21, 22。因此，尽管我们天生是罪人，但现在，凭借调解者的恩典特权，住户们接待并留宿主人，因为基督已经废除了没收的法令和行动。2. 地球上没有一个人不需要基督（尽管许多人不认识他）的普遍帮助；经验告诉他一些更多关于上帝的自然知识。3. 基督的声音，上帝在福音中显露，通过使徒的事工被宣告，并传遍地球的尽头和各国，诗篇 19:4；罗马书 10:18。但有人说：“他们岂没有听见这些话，与第 14 节的听到福音或向全人类宣扬福音的喜讯有关；必定是指同样的听到。”"

Answ. It relates to hearing of God revealing himself in the means of salvation, say the adversaries. But then the question is, whether these means be the preaching of the gospel, or of the same God revealed as Creator, by the sun, moon, and stars, who is revealed in the gospel, and salvation by him? Now, the sun, and stars, and heaven declare the glory of God, and sound forth his praises and salvation through Christ, by this sense, to all and every nation, and to every single person without exception; not only when Paul wrote this to the Romans, but when David penned the 19 Psalm. What difference then between the Jews, to whom God revealed his testimonies, and the Gentiles, to whom God made no such revelation? Psal. 147:19, 20; Deut. 4:33, 34, &c. Deut. 5:25, 26; Psal. 78:1, 2, &c. Psal. 81:4, 5 and this sound, if it be the gospel preached to as many as see the sun, and ever when they see the sun; then at that time, and to this day, the sun and moon must be sent apostles and preachers, by whole words and ministry, all and every man that seeth the sun, then and now, and to Christ's second coming, are obliged to pray to God in Christ, and to believe, and faith comes by hearing: the sun, stars, night and day, preach Christ; for sure the same hearing of the gospel, v. 18 must be understood, which is spoken, v. 14, 15 for if the one be an hearing of the gospel by the apostles, which produceth faith and salvation, and the other a hearing of the sun and stars in the book of the creation, this produceth not faith and salvation by the confession of adversaries. 2. The apostle shall not answer his own objection. v. 18. If all both Jew and Gentile have not beard the gospel, it is impossible they can believe; for faith cometh by hearing the gospel, from their mouth who are sent of God; and if they hear not, they must be excused, because they believe not in Christ, of whom they never heard. The apostle must answer, yea, but they have heard the gospel. Why? They heard the sun, and the stars preach Christ, and salvation by him, to the farthest ends of the earth: for, sure, David, in the literal and native sense of that 19 Psalm, speaketh of such dumb preachers. Now, this is no answer at all, for sun and stars are not sent of God to preach salvation by Christ. 2. Faith comes not by hearing the creatures preach Christ. 3. The prophets and apostles, not the dumb and lifeless creatures, have pleasant feet on the mountains to preach peace, as it is v. 14, 15, 16 cited from Isa. 52:7; Nah. 1:15. But the native sense of the words, v. 18 is but a mere allusion, in scripture-phrase, to David's words, Psal. 19. It is neither citation nor exposition of them, but an using of scripture-language in comparing the gospel to the sun, the sound of the gospel preached, to the sound of the glory of the Creator in the works of heaven and earth, to show how ample the preaching of the gospel under the New Testament is: to wit, that it is not preached to one nation of the Jews only, as of old; but to all nations, to the Jews, and to the foolish people, by whom the Lord provokes the Jews to jealousy, as is clear, v. 19, 20 and that voice [Gr. ho phthongos autòn] their voice is gone to the ends of the earth, is the voice of the twelve apostles of the Lamb, who preached the gospel to nations of all kinds, to Jews and Gentiles: 'tis not the voice of the creatures, the heaven and earth, but a mere allusion to that voice, Psal. 19 for the words have no sense otherwise; for the apostle avoucheth the gospel is preached, the promise of salvation published to all that call on the Lord's name, v. 12 be they Jews or Grecians, that is, Gentiles; and believe they must, or else they cannot pray; and needs they must hear, or then they cannot believe; and hear they cannot, except God send preachers. But God hath sent preachers with pleasant feet, to both Jews and Gentiles, as the prophets Isaiah and Nahum foretold, v. 13, 14, 15 and they have not all obeyed, v. 16, 17, 18. But it may be said, they have not all heard the gospel preached: This must certainly excuse the Gentiles, it they believe not; having never heard of Christ, how can they believe? as it is, v. 14. It is a rational excuse, I cannot sin in not believing the gospel, saith the Gentile; yea, and Christ frees them from the sin of unbelief also, John 15:22. If I had not come, and spoken unto them (and so, if they had not had a Lord-speaker from heaven) they had not had sin, that is, they should have been free of the gospel-sin of unbelief; but now they have no cloke for their sin. Now, they cannot say, Lord, we cannot believe a gospel, never spoken to us by any, not heard of by us. But sure, the Jews heard these creatures and works of God, that preached his glory, Psal. 19:6. And, if they preach Christ objectively, as Amyrald, and other Arminians fancy; then the not hearing, and not obeying the gospel thus preached, had been their sin, tho' Christ or his apostles had never spoken the gospel; which is contrary to Christ's word, John 15:22 and contrary to Paul, how shall they believe in him of whom they have not heard, by preaching of a sent minister, who subjectively and vocally must preach the gospel.
答案。这与上帝在救恩的方式中启示自己有关，敌人说。但问题是，这些方式是福音的传讲，还是同样的上帝通过太阳、月亮和星星作为创造者启示自己，他在福音中被启示，并通过他实现救恩？现在，太阳、星星和天空宣告上帝的荣耀，并通过这种感知向所有国家和每个人传达他的赞美和救恩，没有例外；不仅是保罗写给罗马人的时候，而且是大卫写诗篇 19 时。那么，犹太人与上帝启示他的证据的异同是什么？而对于上帝没有这样启示的外邦人呢？诗篇 147:19, 20；申命记 4:33, 34 等；申命记 5:25, 26；诗篇 78:1, 2 等；诗篇 81:4, 5 和这个声音，如果它是传给所有看到太阳的人的福音，以及每当他们看到太阳时；那么在那个时候，直到今天，太阳和月亮必须被派遣为使徒和传道者，通过整个的话语和事工，所有看到太阳的人，从那时直到现在，直到基督的第二次来临，都有责任在基督里向上帝祈祷，并且相信，信仰来自听闻：太阳、星星、黑夜和白天都在传讲基督；因为肯定要理解到，福音的听闻，第 18 节必须是指，就像第 14、15 节所说的，如果一个是使徒传讲的福音，产生信仰和救恩，另一个是在创造之书中太阳和星星的听闻，这并不通过对手的承认产生信仰和救恩。2.使徒不会回答自己的反驳。第 18 节。如果所有的犹太人和外邦人都没有听到福音，他们就不可能相信；因为信仰是通过听到福音，从被上帝派遣的人的口中而来；如果他们没有听到，他们必须被原谅，因为他们不相信从未听说过的基督。使徒必须回答，是的，但他们已经听到了福音。为什么？ 他们听到太阳和星星传讲基督，并通过他传讲救赎，直到地球的最远角落：因为，确实，大卫在诗篇 19 中的字面和本土意义上，谈到了这样的哑巴传道者。现在，这根本不是一个答案，因为太阳和星星并不是上帝派来传讲基督救恩的。2. 信仰不是通过听到生物传讲基督而来的。3. 先知和使徒，而不是哑巴和无生命的生物，有着美好的脚踪在山上传讲和平，正如引用的以赛亚书 52:7；那鸿书 1:15 所说的。但是，第 18 节的原文意义只是对大卫诗篇 19 中的字句的一种简单暗示，它既不是引用也不是解释，而是使用圣经的语言，将福音比作太阳，将传讲的福音声音比作天地作品中创造者的荣耀的声音，以显示新约时期福音的传讲是多么广泛：即它不仅仅传给犹太人的一个民族，如古时一样；而是传给所有的民族，给犹太人和愚昧的人民，上帝通过他们激起犹太人的嫉妒，正如第 19、20 节所清楚表明的，以及那声音[希腊文。 他们的声音已经传遍了地球的尽头，这是羔羊的十二使徒的声音，他们向各种各样的国家传讲福音，无论是犹太人还是外邦人：这不是天地万物的声音，而只是对那声音的暗示，诗篇 19 章的声音，因为这些话没有其他意义；因为使徒证明了福音已经传讲，救恩的应许已经向所有呼求主名的人宣布，第 12 节，无论是犹太人还是希腊人，也就是外邦人；他们必须相信，否则就不能祷告；他们必须听见，否则就不能相信；而他们除非上帝派遣传道人，否则无法听见。但上帝已经派遣了传道人，向犹太人和外邦人传讲福音，正如先知以赛亚和拿鸿所预言的，第 13、14、15 节，但他们并没有都顺从，第 16、17、18 节。但可以说，他们并没有都听到传讲的福音：这必定是外邦人不相信的借口；从未听说过基督，他们怎么能相信呢？正如经上所说，第 14 节。这是一个合理的借口，外邦人说，我不相信福音是合理的；是的，基督也使他们免除了不信的罪，约翰福音 15:22。 如果我没有来，并对他们说话（也就是说，如果他们没有来自天堂的主讲者），他们就没有罪，也就是说，他们本应摆脱福音中的不信罪；但现在他们没有借口来掩饰他们的罪。现在，他们不能说：“主啊，我们不能相信一个从未有人对我们讲过、我们从未听说过的福音。”但是，犹太人肯定听过这些宣扬神荣耀的创造物和神迹，诗篇 19:6。而且，如果他们客观地传讲基督，就像 Amyrald 和其他阿米纳派所设想的那样；那么，不听从和不顺从这样传讲的福音，本应是他们的罪，即使基督或他的使徒从未传讲过福音；这与基督的话相反，约翰福音 15:22，也与保罗相反，他们怎能信他们未曾听过的人呢，这是通过被差派的传道人的传讲，他们主观上和口头上必须传讲福音。

But to return to the state of the question. 4. So much of God is revealed to all, even to those who never heard of Christ, as serves to make all unexcusable, for that knowing willingly, and knowingly, they glorify not God as God, Rom. 1:19, 20, 21. 5. All within the visible church have means sufficent in their kind, in genere mediorum externorum, to save them.
但回到问题的状态。4. 上帝的许多事情被揭示给所有人，即使那些从未听说过基督的人，也足以使所有人无法辩解，因为他们明知地不以上帝为上帝而自愿地、有意识地荣耀他，罗马书 1:19、20、21。5. 在可见教会内的所有人都有足够的手段来拯救他们，这些手段在外部中介的范畴内是足够的。

6. As none can be saved by the light of nature, nor ever any used, or could use it so far forth, as to improve it for their sufficent preparation, to receive the tidings of the gospel, either from men, or angels sent to preach to them; or by any inspiration, bringing the sense, or things signified in the gospel: so saved they cannot be, by any name under heaven, but by the name of Christ; that is, Christ named, preached, and revealed in the gospel, Acts 4:10, 11, 12; John 14:6; Heb. 11:6; John 5:40 and 1 John 5:12. He that hath the Son, hath life: and be that hath not the Son, hath not life.
没有人能凭借自然之光得救，也永远没有人能够或可以利用它来充分准备好自己，以接受福音的好消息，无论是通过被派去传福音的人或天使来传递，还是通过任何带来福音中所指明之意义的启示。因此，他们无法因为任何名字而得救，只能因为基督的名字；也就是，在福音中所宣布、传扬和显露的基督的名字，徒 4:10, 11, 12; 约翰福音 14:6; 希伯来书 11:6; 约翰福音 5:40 和约翰一书 5:12。有子的便有生命；没有子的便没有生命。

7. The questions is, whether or no God so far forth willeth, desireth, intendeth, that all and every one, within, and without the visible church. Tartarians, and Indians (who never, by any rumour, heard of Christ) not excepted, that he giveth them sufficient means and helps of a common and universal grace; which if they would use well, the Lord should so reward, promove, or increase, whether out of decency, or a congruous disposition of goodness, or of equity, or of free promise, or any obligation, so far as to send the gospel to them, and bestow on them a larger measure of saving and internal grace; by which they should, if they so would, be converted to the faith of Christ, and saved? We deny, Arminians affirm.
问题是，上帝是否愿意、渴望、打算让所有人，包括教会内外的每一个人，包括塔塔尔人和印度人（从未听说过基督的人），给予他们足够的普遍恩典的手段和帮助；如果他们好好利用，主会以礼貌、善意的安排、公正、自由的承诺或任何义务的程度来奖赏、提升或增加他们，甚至向他们传福音，并赐予他们更多的救赎和内在的恩典；通过这些恩典，他们如果愿意，可以归信基督并得救。我们否认，阿敏派肯定。

2. Whether the Lord from eternity (late Arminians are for time election) hath absolutely, without any provision in, or prescience, or fore-knowledge of good works, faith, perseverance in both, or of condition, reason, cause, merit, qualification in some certain and definite persons, rather than others, predestinated and chosen them to glory and life eternal, and all the means conducing to this end, and that of meer free-grace, because he so willeth; or if the Lord pass no definite, complete, peremptory, and irrevocable decree, to save some certain persons, while he foresees them expiring, and dying in faith and holy conversation? Arminians hold, That the Lord's decree of election of men to glory, is general, conditional, imcomplete, changeable, while he foresees they have ended their course in the faith; and then peremptorily, and irrevocably, he passeth a fixed decree to save such, and not others: we deny any such loose decrees in the Almighty, and believe that of free-grace. He chuseth some absolutely, without conditions in them, or respect to any good foreseen to be in them, rather than in others, because He hath mercy on whom he will, and hardens whom he will, Rom. 9:17, 18.
无论上帝是否在永恒中（后期阿敏派认为是在时间上选定）绝对地、没有任何预见、预知或对善行、信仰、坚持以及某些特定人的条件、原因、原因、功绩、资格的预知，而不是其他人，预定并选择他们进入荣耀和永生，并选择所有有助于此目标的手段，纯粹是出于自由恩典，因为他这样愿意；或者如果主不通过明确、完整、决定性和不可撤销的旨意，在他预见他们以信仰和圣洁的行为结束时拯救某些特定的人？阿敏派认为，上帝选定人们进入荣耀的决定是普遍的、有条件的、不完整的、可变的，而他预见他们以信仰结束他们的生命之后，他会坚决而不可撤销地通过一个固定的决定来拯救这样的人，而不是其他人：我们否认全能者有任何这样的松散的决定，并相信这是出于自由恩典。他绝对地选择一些人，不考虑他们的条件或对他们有任何好的预见，而不是其他人，因为他怜悯谁，就使谁刚硬，罗马书 9:17, 18。

3. Upon this general, indefinite, revocable, and conditional good-will and intention of God, to save all, and every one; whether or no did the Father give his Son, and the Son die for all, and every one, intending absolutely to impetrate and obtain to all, and every one of mankind, remission of sins, and especially, expiation of sin original, and all sins against the covenant of works; and salvation to them all, both within and without the visible church, and the opening of the gates of heaven; so as God hath laid aside his anger for all these sins, hath made all saveable, reconcileable, that notwithstanding of Divine justice's plea against men, all and every one may, according to the intention of God, be saved in his blood, so they would, as they may, and can believe in Christ? We deny, Arminians here affirm.
3. 在上帝普遍、不确定、可撤销和有条件的善意和意图的基础上，拯救所有人，无论是与否，父亲是否给予了他的儿子，并且儿子为所有人而死，绝对打算为所有人争取和获得罪恶的赦免，特别是原罪和违背契约的所有罪恶的赎罪；并且拯救他们所有人，无论是在可见教会内外，还是打开天堂的大门；因此，上帝已经放下了对所有这些罪的愤怒，使所有人都能得救，可和解，尽管神圣的正义对人类提出了异议，但根据上帝的意图，所有人都可以在他的血中得救，只要他们愿意，并且能够相信基督？我们否认，亚米尼洛主义者在这里肯定。

2. The mind of Arminians. Arminians run upon six universalities.
阿尔明派的思想。阿尔明派追求六个普遍性。

1. They say, God beareth to all, and every man, of what kind soever, an equal, universal, and catholic good-will; yea, to Esau, Pharaoh, Judas, as to Jacob, Moses, and Peter, to save them all; so as this love is not stinted to any certain persons, precisely, and absolutely, loved and chosen to salvation.
他们说，上帝对所有人，无论是什么样的人，都怀有平等、普遍和普世的善意；是的，对以扫、法老、犹大，就像对雅各、摩西和彼得一样，都要拯救他们；因此，这种爱并不局限于某些特定的人，也不是绝对地被爱和选择为得救的人。

2. That there is a catholic price, an universal ransom, given by Christ dying on the cross, for all, and every one; an atonement made, and a redemption purchased in Christ's blood; by which, all and every one, Pharaoh, Judas, Cain, all the Heathens, Tartarians, Americans, Virginians, that never heard of Christ, are made saveable, and reconcileable, and God made placable and exorable to them; so as tho' they be lost in the first Adam, yet have they a new venture of heaven; and in Christ's death, the Lord hath a general, antecedent, and primary intention to save all without exception; yet no more to save Moses and Peter, than Judas and Pharaoh: yea, that the fruit of Christ's death, and the effect of it, may stand, tho' all, and every one of mankind, were eternally lost, and not one person saved.
基督在十字架上死亡时，为所有人提供了一个普遍的赎价，一个普遍的赎罪，通过基督的血，实现了赎回和救赎；因此，所有人，包括法老、犹大、该隐、所有异教徒、鞑靼人、美洲人、弗吉尼亚人，即使从未听说过基督，也能得救，与上帝和解，上帝对他们心存慈悲，愿意接纳他们；所以虽然他们在第一位亚当里失落了，但他们有一个新的机会进入天堂；在基督的死里，主有一个普遍的、先前的、首要的意图，要拯救所有人，没有例外；然而，他拯救摩西和彼得的意愿并不比拯救犹大和法老的意愿更多；是的，基督的死的果效可以存在，即使全人类都永远失落，没有一个人得救。

3. As there was a catholic forfeiture of all, so there is a second covenant of free-grace made with all, and every one of Adam's sons, with promises of free-grace, a new heart, righteousness, and eternal life, to all and every one, upon fair conditions, if their free-will play the game of salvation and damnation handsomely; as if Christ were not free-will's choicest tutor.
正如所有人都有一个天主教的丧失，所以也有一个与所有人和亚当的子孙们订立的自由恩典的第二个盟约，承诺给予每个人自由恩典、新的心灵、公义和永生，只要他们的自由意志能够恰当地玩好救赎和毁灭的游戏；好像基督不是自由意志的最佳导师一样。

4. All, and every man, are received into this covenant, in the new state of reconciliation, grace, and favour, and justification from any breach of the law, or the first covenant; all are once fairly delivered, both young and old, from damnation and wrath: all the heathen are reconciled and justified by Christ, in his blood; and all sins, now, are against the first covenant of grace; Christ and all mankind, now, begin to reckon on a new score. 2. Tho' the ship be broken, and all mankind sent to sea to die there, yet so are they cast overboard, as Christ, the surety of a better covenant, is made the great vessel, that ship-broken men may, if it seem good to lord free-will, swim unto, and so come safe the second time to land. 3. So as there be two redemptions in Christ, two justifications by grace. 4. Yet neither the tidings of this new covenant made with all men, nor this state of reconciliation, or justification, are ever revealed to the thousandth part of mankind and tho' all and every one be under this law of faith, and covenant of grace; yet is this obliging and supernatural law never promulgate to millions of mankind, whom it obligeth to obedience, so far forth as by the good industry, and improving of common gifts of nature, or rather the hire and merit of men out of Christ, to make a conquest of the preached gospel and Christ, free-will doing its best.
所有人，每个人都在这个新的和解、恩典、喜悦的状态下，以及对违反律法或第一个约定的辩护中，都被接纳进这个约定中；所有人都一次性地从永远的刑罚和愤怒中得到了拯救：所有异教徒都因基督的血而得到了和解和辩护；现在，所有的罪都是违背了第一个恩典的约定；基督和全人类，现在开始计算一个新的账目。2. 虽然船已经破裂，所有人类都被送到海上去那里死去，但他们被抛下去的方式是，基督，更好约定的担保人，成为了一个巨大的船只，如果自由意志的主人认为合适，人们可以游到那里，这样第二次安全地回到陆地。3. 所以在基督里有两次救赎，两次因恩典而被辩护。4. 然而，这个与所有人达成的新约的消息，以及这种和解或称义的状态，从未向千分之一的人类揭示，尽管每个人都受到这个信仰法律和恩典约束；然而，这个有约束力和超自然的法律从未向数百万人类宣布，这些人被它约束着要通过善用普通天赋的良好努力，或者更确切地说是通过基督以外的人的努力和功绩，来征服传讲的福音和基督，自由意志尽其所能。

5. All and every mother's son, and children of Adam, are called and invited; yea, and Christ, by our text, draweth all and every man, tho' they will not be drawn; say they, the sole cause of election, reprobation, of salvation, damnation, lying on man's free-will.
5. 人人，亚当的后代，都被称呼和邀请；是的，基督根据我们的文本吸引了所有的人，尽管他们不愿意被吸引；他们说，选举、蒙尘、救赎、毁灭的唯一原因在于人的自由意志。

6. All and every one are furnished with all external means of salvation, with sufficient grace, and absolute indifferency and power of free-will to say ay, or no, to the drawing of Christ; and purchase, by industrious improvement, and careful husbanding of the common gifts or relicts of nature, and their new sufficient grace, (if they could give it a name to us) a farther degree of grace, while they conquess the preaching of the gospel, and the grace of conversion. Yet so are they, (let Christ do his best) as all may be converted, or not any one at all, but all lost; and all may persevere in grace, and be saved, as not one man shall be damned; and all may so totally finally fall away from grace, as not one man may persevere, but all be eternally lost, if free-will use his own liberty, notwithstanding of the Lord's eternal decrees of election or reprobation, or of Christ's death, the strength of free-grace, the inercession of Christ at the right hand of God, the unchangeable love of God; for all these can do nothing to marr the absolute and independent free-will of men, to work as it listeth, for either ways.
所有人都配备了拯救的一切外在手段，具备足够的恩典和绝对的中立性和自由意志的力量，可以对基督的吸引说“是”或“不是”；通过勤奋地利用和谨慎地管理自然的共同恩赐或遗物以及他们的新足够的恩典（如果他们能给我们一个名字），他们可以在征服福音的传讲和转化的恩典中获得更高的恩典。然而，无论基督怎么努力，他们都可能被转化，或者一个也不会被转化，而全部都会失去；所有人都可能坚持在恩典中，并得救，就像没有一个人会被定罪一样；所有人都可能从恩典中完全最终堕落，就像没有一个人会坚持下去，而全部都会永远失去，如果自由意志使用自己的自由，尽管有主的永恒选召或弃绝的旨意，或基督的死亡，自由恩典的力量，基督在上帝的右边的代求，上帝不变的爱；因为所有这些都无法破坏人的绝对和独立的自由意志，按照它的意愿工作，无论是哪种方式。

Propos. 1. Election is the decree of free-grace, setting apart certain, definite, individual, and particular men to glory.
选举是自由恩典的旨意，将某些确定、个别和特定的人分别选定为荣耀。

1. The men chosen and drawn, are by head designed. Jacob, not Esau, before the children had done good or evil; tho' Esau be elder, Jacob must be the son of the promise: father and mother were free-grace, rather than the seed of Abraham and Sarah, now passed nature's date; not Ishmael: Peter and John, not Judas the son of perdition: Abraham, and his house, worshipping idols beyond the river, is singled out, not any other: the Lord sets his love on the Jews, because he loved them, Deut. 7:7 when their Father was an Amorite, and their mother an Hittite, and they dying in their blood, Ezek. 16:3, 4, 5, 6, 7 not any one of the rest of the Canaanites. The tribe of Judah is the kingly tribe, not any of the rest of the families: low Jephthah's family, not any of the rest of the sons of that family: none of the seven sons, but the despised shepherd, the ruddy boy singing after the ewes, David forgotten by all, as none of the number.
被选择和挑选的人，是按头设计的。雅各，而不是以扫，在孩子们行善或作恶之前；尽管以扫年长，雅各必须成为应许之子：父母是自由恩典，而不是亚伯拉罕和撒拉的后裔，现在已经超过了自然的日期；不是以实玛利：彼得和约翰，而不是灭亡之子犹大：亚伯拉罕和他的家人在河那边崇拜偶像，被选中，而不是其他人：主因为爱他们，所以将他的爱放在犹太人身上，申命记 7:7，当他们的父亲是亚摩利人，他们的母亲是赫人，他们死在自己的血中，以西结书 16:3, 4, 5, 6, 7，而不是其他迦南人中的任何一个。犹大支派是王族，而不是其他家族中的任何一个：低调的耶弗他家族，而不是该家族的其他儿子：七个儿子中没有一个，只有被轻视的牧羊人，红润的男孩在母羊后面唱歌，大卫被所有人遗忘，好像不在其中。

2. They are pointed out with the finger, with pronouns, Psal. 87:5. And of Zion it is said, This man, [Heb. isch veisch] man and man shall be born in Zion. Isa. 49:1. The Lord hath called me from the womb, from the bowels of my mother hath he made mention of my name. Thou art (head, or member, or of which the prophet spake, it is all one) in the mouth of God, by name from eternity, John, Anna, &c. Isa. 43:1. O Israel, fear not, for I have redeemed thee, I have called thee by thy name, thou art mine. So, the Lord points them out with the finger, Isa. 49:12. [Heb. hinnehelleh] Behold these shall come from far, and behold these from the north, (North-land men) and from the sea, (Islanders) or from the west, (West-land men) so it may be read, and these from the land of Shimin, Ezek. 36:20. These are the people of the Lord. Heb. 11:13. All these [Gr. ôutoì pántes] died in the faith; they are named and told by the head, Rev. 14:4. [Gr. ôutoì] These are thrice in one verse. These are they that are not defiled with women, —— These are they that follow the Lamb, whithersoever he goeth; these were redeemed from amongst men.
他们用手指指出，用代词指出，诗篇 87:5。关于锡安，有人说，锡安将会诞生许多人。以赛亚书 49:1。主从我出生时就呼召了我，从我母亲的腹中提到了我的名字。你是（头，或成员，或者先知所说的，都一样）上帝口中的人，从永远以来就有名字，约翰，安娜等。以赛亚书 43:1。以色列啊，不要害怕，因为我已经救赎了你，我以你的名字呼召了你，你是属于我的。所以，主用手指指出他们，以赛亚书 49:12。看哪，这些人将从远方来，看哪，这些人将从北方来（北方的人），从海上来（岛民），或者从西方来（西方的人），也可以这样读，以西结书 36:20。这些是主的子民。希伯来书 11:13。所有这些人都是在信仰中死去的；他们被头目命名和告知，启示录 14:4。这些在同一节中出现了三次。这些人没有被妇女玷污，——这些人跟随羔羊，无论他到哪里去；这些人是从人类中赎回来的。

3. They are defined by their country, Isa. 19:18. Five cities of the land of Egypt shall speak the language of Canaan. Verse 24. In that day Israel shall be the third part with Egypt and Assyria, even a blessing in the midst of the land; verse 25. Whom the Lord of hosts shall bless, saying, blessed be Egypt my people, and Assyria the work of my hand. Zephan. 3:10. From beyond the river of Ethiopia, my suppliants, even the daughters of my dispersed shall come.
他们以他们的国家为定义，以赛亚书 19:18。埃及的五座城市将说迦南的语言。第 24 节。在那一天，以色列将与埃及和亚述一同成为第三部分，成为这片土地上的祝福；第 25 节。万军之耶和华将祝福他们，说：“埃及是我的百姓，亚述是我手的工作。”西番雅书 3:10。从埃塞俄比亚的河外，我的祈求者，甚至我所驱散的女儿们将会来。

4. Their names are particularly inrolled in the Lamb's book of life, Luke 10:20; Rev. 13:8; Rev. 20:15. As citizens of some famous incorporation, or senators that govern a city, are written in the book of records of the king or city; so these that are to follow the Lamb, clothed in white, are booked in the public register of heaven, in the mind of God, to be members of the heavenly society.
他们的名字特别地被记录在生命羔羊的册子上，路加福音 10:20；启示录 13:8；启示录 20:15。就像一些著名公司的公民或统治城市的参议员被写在国王或城市的记录册上一样；所以这些跟随羔羊、身穿白衣的人被记录在天堂的公共注册册上，在上帝的心中，成为天堂社会的成员。

5. It was no blind bargain that Christ made; he knew what he gave, he knew what he got. Christ told down a definite and certain ransom, as a told sum of money, every penny reckoned and laid; and he knew who was his own, and whom, and how many, by the head and name, he bought: there is no hazard that one come in, in the lieu and room of another. John 10:14. I am the good Shepherd. How is that made good? He hath particular care of all the flock; by the head he knows how many, and who are his; if any be not his, if any be sick, or lost or wandred away, that proves a good Shepherd, I know my sheep, and I am known of mine. I know them, and they know me. Sure it is relative to that, 2 Tim. 2:19. Nevertheless, the foundation of God stands sure, having this seal, the Lord knoweth them that are his. Sure, the sheep that Christ dieth for, John 10 are the sheep that he giveth his life for, v. 12 and dies for; and these, (1.) v. 10. That have life in abundance. 2. The sheep known in the Lord's eternal predestination, and known by Christ in time. (3.) Such as he minds to call in, that there may be one Shepherd, and one sheep-fold, v. 16. (4.) Such as are his own sheep, as he goeth before, and they follow him, and know his voice, v. 4 and will not follow a stranger, v. 5. (5.) Such as hear not a stranger, v. 5 but, v. 2 hear and know the voice of Christ, are known of him, and follow Christ. (6.) Such sheep as are gifted with life eternal, shall never perish; and cannot fall away, no more than there can be a greater than the Father, that can pluck them out of the hands of Christ; for, ver. 28, 29 the standing of these that shall not be plucked out of the Father's hand, depends on the greatness and power of Christ's Father. None can pluck them out of my hand, (saith Christ) Why? The Father that gave them me is greater than all. Then he must be greater than Christ's Father, who plucks one of the sheep of Christ out of his hand; and where dwells he who is greater than the Father? Neither in heaven, nor hell. And for such Christ died.
基督所做的不是盲目的交易；他知道他给了什么，也知道他得到了什么。基督明确而确定地支付了赎金，就像一笔确定的金额，每一分都被计算和支付；他知道谁是他自己的人，他买了多少人，以及如何买的：没有人会冒险代替另一个人。约翰福音 10:14：“我是好牧人。”这是如何实现的呢？他对整个羊群特别关心；通过头数，他知道有多少只羊是属于他的；如果有任何一只不是他的，如果有任何一只生病、迷失或走失，这证明他是一个好牧人，我认识我的羊，我的羊也认识我。我认识他们，他们也认识我。这与提摩太后书 2:19 有关：“然而，神坚固的根基立住了，上面有这印记：主认识谁是他的人。”当然，基督为之死的羊，约翰福音 10 章所说的羊，就是他为之舍命的羊；而这些羊，（1）拥有丰盛的生命（约翰福音 10:10）；（2）是主在永恒的预定中所认识的羊，也是基督在时间中所认识的羊；（3）是他打算召回的羊，以便成为一个牧人和一个羊圈（约翰福音 10:16）。像他自己的羊一样，他走在前面，他们跟随他，认识他的声音，第 4 节，并且不会跟随陌生人，第 5 节。像他自己的羊一样，他们听不见陌生人的声音，第 5 节，但是，第 2 节听见并认识基督的声音，被他所认识，并跟随基督。那些被赋予永生的羊将永远不会灭亡；他们不会背离，就像没有比父亲更伟大的人能够将他们从基督手中夺走一样；因为，第 28、29 节，那些不会被从父亲手中夺走的人的立足点取决于基督父亲的伟大和能力。没有人能够从我的手中夺走他们（基督说）。为什么？给我这些人的父亲比一切都更伟大。那么，他必须比基督的父亲更伟大，才能从基督手中夺走其中一只羊；那么，比父亲更伟大的人住在哪里呢？既不在天堂，也不在地狱。基督为这样的人而死。

6. He died for such sheep, as infallibly believe; because he saith, v. 26. Ye believe not. Why? Because ye are not of my sheep; then certainly they should believe, if they were of such sheep as Christ died for. I shall never believe that this reply can stand. David saith, and Job saith, Thou, Lord, formedst me in the womb; and the church, Isa. 64. Thou art the potter, and we the clay: but it will never follow, therefore God hath created none but David, Job, and his chosen church; so it follows not here. Christ died for his sheep therefore he died for no other but his sheep.
他为那些坚信的羊而死，因为他说：“你们不信，为什么呢？因为你们不是我的羊。”如果他们是基督为之而死的羊，那么他们肯定会相信。我永远不会相信这个回答是站得住脚的。大卫说，约伯说：“主啊，你在母腹中造就了我。”教会也说：“耶和华啊，你是我们的窑匠，我们是你的土。”但这并不意味着上帝只创造了大卫、约伯和他所拣选的教会，所以在这里也不成立。基督为他的羊而死，因此他只为自己的羊而死。

1. Because dying for sinners is a work of mere grace, bestowed only on some; as all the texts that ever Papists, Jesuits, Arminians, alledge, restrict ever these that Christ died for, to some certain persons, to believers, the sheep of Christ, these for whom Christ is an advocate at the right hand of God, &c. And there is not a text in scripture, in Old or New Testament, in which we may not limit the persons, on whom grace universal, and redemption in Christ's blood, are pretended to be bestowed, to the elect and believers only; these places I except, in which some are said to be redeemed in possession only, as may be demonstratted; and therefore this answer of Arminians is petitio principii, and a begging of what they cannot prove. And v. 2 upon the same reason, because God created man on the earth, and died for men, and for the world (as the scripture saith) they might infer, as God created not men only, but angels, beasts, birds, fishes, trees, sun, moon, so Christ died not for men only, but for angels, devils, beasts, birds, fishes, trees; yea, for worms, creeping things, and all, and every creature: for if we regard the free decree of God, devils are as capable of redemption by Christ as men, if so God had proposed from eternity; and in regard of the same decree, the reprobate can no more be saved, and believe of their own strength, than stones of themselves can be sons of Abraham, except God elevate them above their nature, and omnipotency effectuate the same.
因为为罪人而死是纯粹的恩典之工，仅赐予某些人；正如天主教徒、耶稣会士、阿敏派所引用的所有经文都将基督为某些特定的人而死，即信徒、基督的羊群，基督在上帝右边为之辩护的人等等。圣经中没有一处经文，无论是旧约还是新约，我们都不能将普遍的恩典和基督的救赎之血所赐予的人限定为选民和信徒；我排除了那些只说某些人仅在实际上被赎回的地方，这一点可以证明；因此，阿敏派的回答是先验原理，是他们无法证明的一种乞求。 出于同样的原因，因为上帝在地上创造了人类，并为人类而死，为了世界（正如经文所说），他们可以推断，上帝不仅创造了人类，还创造了天使、兽类、鸟类、鱼类、树木、太阳、月亮，所以基督不仅为人类而死，也为天使、魔鬼、兽类、鸟类、鱼类、树木；是的，为了蠕虫、爬行动物和所有其他生物。因为如果我们考虑上帝的自由决定，魔鬼和人类一样有能力通过基督得到救赎，只要上帝从永恒中提出这个目标；而根据同样的决定，被拒绝的人不能靠自己的力量得救和相信，就像石头不能自己成为亚伯拉罕的子孙一样，除非上帝超越他们的本性，使他们升华，并使全能力量实现同样的目标。

2. There be some certain men oppignorated, and laid in pledge in Christ's hand, 2 Tim. 2:12. Now all are not so, but certain definite persons only.
有一些特定的人被抵押在基督的手中，提摩太后书 2:12。现在并不是所有人都是这样，只有一些明确的人。

3. These whom the Lord hath chosen to life, are given of the Father to Christ, John 10:26; John 6:37; John 17:2, 6, 8, 9, 12, 24. And also such are raised up at the last day and saved, John 6:37, 39 and Christ cannot lose one of them, John 17:9 yea, he can lose nothing of them, neither soul nor body, neither a leg nor a piece of an ear of his sheep, as he speaks, Amos 3 so Christ speaketh, John 6:39; 1 Cor. 15:23. Every man shall be raised in his own order. Verse 24. Then cometh the end, when he shall have delivered up the kingdom to the Father: he presents his conquessed ones; not one lad, or the most despised girl, fall by, or are miscounted in the telling. We have often groundless jealousies touching Christ. O he hath forgotten me; but that is to say, Christ is not faithful in his charge, and the Father gave so many thousands to his keeping, but he losed the largest half of them. Now, to be given of the Father to Christ, must note Christ's accepting of the receipt of them, by dying for those so given of the Father to him; for another way of giving, but either in election from eternity, or of fitting them in time for actual believing, no man knows: but either ways all given, are raised up at the last day, John 6:39 and so all redeemed must either be chosen from eternity, or then in time believe, and so be raised at the last day; then there can be none redeemed, but such as are chosen and saved. Mr. Moor's Universal Atonement, pag. 4, 5 tells us of a twofold reconciliation or redemption; one which Christ effected in his own body with God for men. This is perfect and accomplished fully, so as the Father is well pleased with his Son, Mat. 3:17 and this is done by shedding of blood. There is a reconciliation, redemption, and salvation, which Christ effecteth, by the Spirit, in men to God; and this is by washing and blood-sprinkling. His proofs after shall be heard. Thus the Belgick Arminians explain the matter. They say,* "The former redemption, and reconciliation, is the pacifying of the offended party; or such an action, or passion, by which satisfaction, so far forth is made to the offended party, that he is willing to return in favour, and grace, with the offender; and the effect of this reconciliation, is the obtaining of the favour of God, that is, the restoring of men to such a state, in which God, without impeachment of revenging justice, according to the tender affection of his mercy, of new, may, and will bestow his benefits; and transact with man touching his salvation, and the conditions thereof, after the way and manner, seemeth good to God (whether by a covenant of works, or of grace, or of commanding faith in God, or faith in an angel, if so it seem good to him.) And by his law, the affection of saving man, which is in God from a natural instinct of mercy, doth break forth, as it were, in a full and compleat purpose of God's will to save: now, when the impediment is removed, by satisfaction given to justice;" And when Christ hath compleatly performed the former redemption, and by his death hath obtained this redemption; yet it may fall out, that not one man be saved. But as we deny not this distinction of salvation purchased, or the purchased redemption, and the applied redemption, as our divines acknowledge Christ to be a Saviour by merit and efficacy; so that the members of the distinction are different, but that they are separated, we deny: yea, the distinction, in the Arminian sense, we deny,
这些被主拣选到生命中的人，是父亲赐给基督的，约翰福音 10:26；约翰福音 6:37；约翰福音 17:2、6、8、9、12、24。而且这些人在末日会被复活并得救，约翰福音 6:37、39，基督不能失去其中的一个，约翰福音 17:9，是的，他不能失去他们的任何一部分，无论是灵魂还是身体，无论是腿还是绵羊的一部分，正如他所说的，阿摩司书 3，基督也是这样说的，约翰福音 6:39；哥林多前书 15:23。每个人都会按照自己的次序复活。第 24 节。然后末了，他将国度交给父亲：他呈现他所征服的人；没有一个小伙子，或者最被轻视的女孩，会被遗漏或者在计算中出错。我们经常对基督怀有无端的猜忌。哦，他忘记了我；但这就是说，基督在他的职责上不忠诚，父亲把这么多人交给他保管，但他失去了其中最大的一半。 现在，被父亲赐予基督的，必须注意基督接受他们的接收，通过为父亲赐予他们而死亡；因为除了从永远中选出，或者在时间上使他们适合实际信仰之外，没有人知道其他的赐予方式：但是无论哪种方式，所有被赐予的人都会在末日复活，约翰福音 6:39，所以所有被救赎的人必须要么从永远中被选中，要么在时间上相信，并在末日复活；那么除了被选中和得救的人之外，就没有被救赎的人。摩尔先生的普遍救赎，第 4、5 页告诉我们有两种和解或救赎；一种是基督在自己的身体中与上帝为人类所实现的。这是完美的，完全完成，以至于父亲对他的儿子非常满意，马太福音 3:17，这是通过流血来完成的。基督通过圣灵在人们中间实现了与上帝的和解、救赎和拯救；这是通过洗净和洒血来实现的。接下来将听取他的证据。这就是比利时的阿米纳派人解释这个问题的方式。 他们说：“前面的救赎和和解是安抚被冒犯一方的行动或情感，通过这种行动或情感，对被冒犯一方做出了满足，以至于他愿意与冒犯者恢复恩宠和宽恕；这种和解的效果是获得上帝的恩宠，也就是将人恢复到一种状态，在这种状态下，上帝可以毫无顾忌地按照他慈悲的温柔之情，给予人们他的恩惠，并与人们就救赎和救赎条件进行交流，这种方式和方式对上帝来说是好的（无论是通过契约行为、恩典行为、对上帝的信仰或对天使的信仰，只要对他来说是好的）。根据他的法律，上帝对拯救人的感情，是出于他慈悲的本能，它似乎完全地表达了上帝拯救的意愿：现在，当通过满足公正的要求来消除障碍时；当基督完全完成了前面的救赎，并通过他的死亡获得了这种救赎时；然而，可能会发生这样的情况，即没有一个人得救。但是我们不否认救赎的区别，即购买的救赎和应用的救赎，正如我们的神学家承认基督是凭借功德和效力成为救主；所以我们否认这些区别是分离的：是的，我们否认亚米拿派的意义上的区别

1. Because Christ Redeemer, is a relative person; there is a full redemption in Christ, but not for Christ: but that he might make over that redemption to his poor brethren, there is a purchased salvation in Christ, not to lie by him like a treasure of silver, rousted through not using; but they were so many heavens and salvations, and so much grace and gracious redemptions to be made away, as now purchased, and all these Christ disbursed; he was not a treasurer who kept from sinners the pensions of grace and glory, that the Father and King of the church allowed on his people. What Christ bought with his blood, that he gave out; and so much the places alledged by Mr. Moor the Arminian, proveth just contrary to himself, John 4:42. He is the Saviour, not of himself, to save God and justice, and the law; but the Saviour of the world, of poor sinners, not of the Jews only, but of the Samaritans and Gentiles, as Isa. 49:6. I will also give thee for a light to the Gentiles, that thou mayst be my salvation to the ends of the earth. This is the mystery hidden from the beginning of the world, That Christ should be preached among the Gentiles, Eph. 3:8, 9. Now this is not a magazine and treasure of redemption to remain within the corners of Christ's heart and his bowels, but it is the mystery of the new covenant to be made out to the world of Gentiles, heirs of the same promise. This heritage Christ never purchased to keep to himself. And whereas Mr. Moor will have Christ to be, 1 John 2. A propitiation for the sins of the whole world, by obtaining reconciliation of God to men; he is far wide, for that place clearly speaketh of reconciliation of this whole world; the New Testament world, if I may so speak; or Christ's new conquest of the world of Gentiles; so is Christ the Saviour and Redeemer of the world of Gentiles, in opposition to Moses, the judges, who were saviours and redeemers of the people of Israel, who were but a spot, and a poor fragment of the world, in comparison of Christ's large world: God redeemed Israel by the hand of Moses, but never the world. So is Christ a propitiation for the sins of the whole world, in opposition to the propitiatory sacrifices of Aaron and the Levitical priests, (for to these he alludeth) which were propitiations only for the sins of a bit of the world; but sure, as the Levitical sacrifices were offered only in faith for the true Israel of God, otherwise they were no better than the cutting off a dog's neck, in a sacrifice, which was abomination; so were they types of that sacrifice, which was to be offered for the elect world, which is a whole world of Jews and Gentiles, in comparison of little Judea. And by what scripture is a propitiation for the sins of the world, which is only an acquiring of a new power to Christ to transact with men, on what terms he thinketh best to pardon sins; this or that way, for faith or good works, a redemption of men? Or, how is it a taking away the sins of the world, an everlasting redemption, a suffering all that men should have suffered, a bearing of our sins on the tree, an answering as surety for the debts of broken men?
因为基督救赎者是一个有亲属关系的人；在基督里有完全的救赎，但不是为了基督自己；而是为了将这种救赎转交给他贫穷的弟兄们；在基督里有一个被购买的救恩，不是像一笔银财宝一样被闲置不用；而是有如此多的天堂和救恩，以及如此多的恩典和恩慈的救赎需要分发出去，这些都是基督所购买的；他不是一个宝库管理员，将恩典和荣耀的津贴从罪人身上扣留，这些津贴是教会的父亲和国王给予他的子民的。基督用他的血所买的，他就分发出去；所以，摩尔先生所引用的经文正好证明了与他自己相反的事实，约翰福音 4:42：“他不是为了拯救上帝、公正和律法而拯救自己；而是为了拯救世界，拯救贫穷的罪人，不仅是犹太人，还有撒玛利亚人和外邦人，正如以赛亚书 49:6 所说：‘我还要使你成为外邦人的光，使你的救恩延及地极。’这是从世界开始就隐藏的奥秘，即基督应该在外邦人中传扬，以弗所书 3:8,9。” 现在，这不是一本杂志和救赎的宝藏，留在基督心脏和肠子的角落里，而是新约的奥秘向外邦世界展示的，他们是同样应许的继承者。基督从未购买这份遗产来自私保留。而且，摩尔先生认为约翰一书 2 章中基督是整个世界罪的挽回，通过使上帝与人和解；他大错特错，因为那段经文明确说的是这个整个世界的和解；新约的世界，如果我这样说的话；或者说基督对外邦世界的新征服；所以基督是外邦世界的救主和救赎主，与摩西、法官们相对，他们是以色列人民的救主和救赎主，但与基督广大的世界相比，他们只是一个小点和一个贫弱的片段：上帝通过摩西的手赎回了以色列，但从未赎回整个世界。 所以，基督是为全世界的罪孽而赎罪，与亚伦和利未人的赎罪祭相对立（因为他指的是这些），后者只是为世界的一小部分罪孽赎罪；但可以肯定的是，正如利未人的祭品只是以信心为真正的以色列神的子民而献上的，否则它们不过是像献上狗的脖子一样可憎的祭品；它们是那个为选民世界所献上的牺牲的预表，这个选民世界是犹太人和外邦人的整个世界，与小小的犹太相比。哪一段经文是关于基督为世界的罪孽赎罪的，这只是给基督赋予了一种新的权力，以他认为最好的条件与人们交易，赦免罪孽；这样或那样，以信仰或善行，赎回人类？或者，它是如何除去世界的罪孽，永恒的救赎，承受人们应该承受的一切，背负我们的罪孽在十字架上，代替破碎的人们偿还债务？

Object. "But if Christ purchased no salvation for me, how can I sin in not resting on Christ for a shadow? For a salvation, not purchased to me, is no salvation at all, but a very nothing."
但是如果基督没有为我购买救赎，那么我如何能在不依靠基督的阴影中犯罪呢？因为对我来说，没有为我购买的救赎根本就不是救赎，而是一无所有。

Ans. If you were to believe first a salvation purchassed to you by name, this objection were strong; but you are at first and immediately to believe no such thing, but only that Christ is able to save to the utmost all that come, that is, that believe, and you, if ye believe. 2. A salvation purchased by Christ, without an efficacious intention in God to apply it to all, and every one, is no less a shadow, and a very nothing, than the salvation purchased to all and every one; and this maketh as much against Arminians, as against us. Now, sure salvation is purchased with an efficacious intention in God, to apply it to those only who shall be saved, and the smallest part of mankind. 3. This way sendeth me at first to believe God's secret and efficacious good-will to save me by name, before ever I believe the gospel, That Jesus Christ came to save all believers, which is no gospel-order of believing; and raiseth in my mind jealousies against Christ, that he out of his love died for me, but putteth me on a ground of doubting, if he will apply his death to me, except I begin first to love him, and with free-will apply Christ: so Christ first extendeth raw wishes to save me, but I must extend to him real deeds of applying by faith, his wishing and half love to me; and the most real kindness begins at me, not at Christ.
答：如果你首先相信自己是通过名字得到拯救的，那么这个反对意见是强有力的；但你首先要立即相信的并不是这个，而是基督能够拯救所有相信他的人，也就是你，只要你相信。2. 基督所购买的救恩，如果上帝没有效力的意向将其施行于每个人身上，那么它不会比赋予全人类的救恩更有意义，而且这点对亚民宁派和我们同样具有作用。现在，确定的救恩是在上帝拥有有效的意向下购买的，只施行于那些被拯救的人和人类的一小部分。3. 这种方式首先使我相信上帝对我个人的秘密和有效的善意，而不是相信福音，即耶稣基督来拯救所有信徒，这不是信仰福音的顺序；并且在我的心中引起对基督的猜疑，他是否会将他的死应用于我，除非我首先开始爱他，并自愿应用基督：所以基督首先表达了拯救我的愿望，但我必须向他展示真实的信仰行为，他对我半爱的愿望；最真实的善意始于我，而不是基督。

But say I, by what scripture is a naked power to justify, pardon, wash, sprinkle sinners; and such a power, which may consist with the eternal perishing of all men (saith Moor, p. 5. with the Arminians) an eternal perfect redemption, a perfect satisfaction of justice and the law of God? Are not so the sins of the world taken away, and yet they remain? Doth not Christ bear the sins of all the world; yet it may fall out, that all the world bear their own sins, and not one man be saved; yea, as it is, the greatest part of mankind bear their own iniquities, die in these same sins that were imputed to Christ, suffer the curses of the law, which Christ suffered for them?
但是我说，凭什么经文可以使裸露的权力来证明、赦免、洗净、洒在罪人身上；而且这样一种权力，可以与所有人的永恒灭亡相一致（摩尔说，与阿敏派一致），一个永恒完美的救赎，对上帝的正义和律法的完美满足？难道世界的罪不是被除去了，但它们仍然存在吗？基督难道不是承担了全世界的罪吗？然而，可能发生的情况是，全世界都承担自己的罪，没有一个人得救；是的，事实上，大部分人类都承担自己的罪孽，死在那些被归咎于基督的罪中，承受基督为他们所受的律法的咒诅。

Yea, Mr. Moor saith, God's reconciling of the world, and his not imputing their sins to them, is the reconciling of all Adam's sons in Christ's body before God; yet Paul and David both say, Blessed are they to whom the Lord imputes no sin. Moor saith, A whole world, to whom the Lord imputeth no sin, may be under the curse of the second death. 2. To put reconciling of the world to God, as Paul doth, 2 Cor. 5 for the reconciling of Christ in his own body with God, as Mr. Moor doth, is strange divinity; for it is reconciling of God to man, instead of a reconciling of man to God, Heb. 9:14 and cannot be meant of any reconciling of God in Christ's body, or of obtaining only of redemption without application. 1. Because the blood of Christ is compared with the blood of bulls and goats, which was offered for the reconciling of men to God, not of God to men. 2. Because that blood is said to sanctify and purge the conscience from dead works, to serve the living God; which cannot be said of God, but clearly holdeth forth, that Christ having offered himself without spot to God, through the eternal Spirit, those for whom he offereth himself, cannot eternally perish, as Mr. Moor saith, p. 5. but that their consciences, by this blood, are purged from dead works, to serve the living God.
是的，穆尔先生说，上帝与世人和解，不将他们的罪归咎于他们，是上帝在基督的身体中与所有亚当的子孙和解；然而保罗和大卫都说，主不将罪归咎于他们的人是有福的。穆尔说，主不将罪归咎于整个世界的人可能会受到第二次死亡的诅咒。2. 将上帝与世人和解，如保罗在哥林多后书 5 章所说，是奇怪的神学；因为这是上帝与人和解，而不是人与上帝和解，希伯来书 9:14 也不能解释为上帝在基督的身体中与人和解，或者仅仅是获得救赎而没有应用。1. 因为基督的血与公牛和山羊的血相比，后者是为了使人与上帝和解，而不是上帝与人和解。2. 因为那血被说成是使人的良心从死行中得以洁净，事奉活神；这不能说是关于上帝的，而明确表明，基督在没有瑕疵的情况下，通过永恒的圣灵将自己献给上帝，为他献身的人不会永远灭亡，正如穆尔所说。第 5 页。 但他们的良心因这血而洁净，脱离死行，好事奉活神。

And the place, 1 Pet. 2:24 doth not prove that Christ bare the sins of many, on the tree, who are not actually saved by his death. 1. The place saith the contrary, and no such thing, as that the Lord laid on Christ the iniquities of all, and every one of mankind. 1. Peter restrains it to believers, elect according to the foreknowledge of God the Father, through the sanctification of the Spirit —— begotten again unto a lively hope —— who are kept through the power of God by faith unto salvation, 1 Pet. 1:2, 3, 4, 5. And there is no colour that Peter speaketh of all Adam's sons, of all the heathen, because he saith, Christ bare our sins. Which be these? The sins of these that be called to patient suffering for well-doing, who are to follow Christ, who left us an example of patient suffering; who when he was, verse 23 reviled, reviled not again. Now, what? Is this the Indians and Tartarians patient suffering, after Christ's example; to whose ears the name of Christ and his suffering, never came, by a dream, or imagination? 2. The sins of these, which Christ bare on his own body, on the tree, are these that are healed with Christ's stripes, and these that are returned to the Shepherd and Bishop of their souls; and are to live to righteousness, being dead to sin by the death of Christ, who bare their sins, v. 24, 25. Now these are the all that Isaiah speaketh of, chap. 53 when he saith, 53:6. The Lord laid on him the iniquities of us all. That is (if we believe Arminians) of all Moab, Ammon, Egypt, Philistines, Caldeans, Ethiopians, and all Adam's children, who never heard of Christ: for the thousandth part of Adam's sons never heard of Christ: then are they not obliged to believe in him of whom they never heard, nor is it their sin, that they believe not, Rom. 10:14; John 15:22. Ergo, they are not obliged to live to righteousness, being dead to sin through Christ's death; because they never heard of Christ's death. Far less are all Adam's sons healed with Christ's stripes, and returned to the Shepherd and Bishop of souls: nor was the chastisement of all the heathen's peace upon Christ. And Isaiah expoundeth who be these all [Heb. col] whose iniquities were laid upon Christ. v. 8. For the transgressions of my people was he stricken. And v. 12. He bare the sins of many, as Mat. 20:28 and 26:28. The blood which is shed for many, and he made intercession for sinners. What? Doth he bear stripes for all the heathen? And is he entred as High Priest for all Adam's sons into the holy of holiest, and plead and advocate for such, as Cicero, Regulus, Scipio, Cato, such as Pharaoh, Cain, Judas, Julian? If he bare their iniquities, he must bear their apostasy, and final infidelity. Or, doth he intercede, for all and every one of mankind? 1 John 1:2 compared with 1 John 1:6, 7, 8, 9, 10 and Heb. 9. He appeareth for us, v. 24 for those that are sprinkled, v. 13, 14, 15, 16, 17 and look for him the second time, v. 28. He maketh intercession for them that come to God through him, Heb. 7:25. Who have a High Priest over the house of God, Heb. 10:20, 21, 22. All these and many other places shew the contrary. And the redemption that is in Jesus Christ, Rom. 3:24 is not a redemption which might have been confined within Christ to reconcile God to himself, and which might consist with the final, total and utter perishing of all mankind. 1. We are justified through this redemption, and not by the works of the law. 2. v. 25. God set forth Christ this Redeemer to be a propitiation through faith in his blood. 3. That Christ might appear the justifier of the ungodly, v. 26 and exclude boasting, by the law of faith, v. 27 and be the God of Jews and Gentiles, ver. 30, 31 so that it was never God's mind to imprison a reconciliation within the Father and the Son, and leave our heaven at such a dead and cold venture, as the discretion of indifferent free-will; so as it might fall out, if men pleased, that the surety Christ should die, and all his poor broken friends die eternally, and suffer the second death also. Arminians turn the gospel in the saddest and bloodiest bargain that ever was, and yet the new English Arminians, worse than their fathers, say, they preach not the gospel of grace, nor Christ, who preach not their universal atonement, in a grosser way than ever Arminians did: for, 1. Arminians durst not say, Christ died vice, & loco omnium & singulorum, sed tantum in bonum eorum; he died not in the person, place, and room of all mankind, but only for their good, as Socinus taught them; but master Moor saith this right-down, pag. 3. 2. Arminians durst not say, Christ died and rose again, and pleadeth as High Priest and advocate for all, but only for believers. Master Moor saith, that for all he rose, and acquitteth us of all our sins, p. 4.
而且，彼得前书 2:24 并没有证明基督为许多人的罪承担在十字架上，这些人实际上并没有因他的死得到拯救。1. 这段经文说的是相反的事情，并没有说主将所有人的罪孽都加在基督身上。彼得将其限制在信徒身上，就是那些按照上帝父神的先见，藉着圣灵的成圣，藉着活泼的盼望而重生的选民——他们藉着信心被上帝的能力保守得以得救，彼得前书 1:2, 3, 4, 5。彼得并没有提到亚当的所有子孙，所有异教徒，因为他说基督为我们的罪承担。这些是谁的罪？那些被呼召为行善而忍受苦难的人的罪，他们要跟随基督，效法他忍受苦难的榜样；当他被辱骂的时候，他不还口。那么，这是印第安人和鞑靼人按照基督的榜样忍受苦难吗？他们从来没有听说过基督和他的苦难，不管是通过梦境还是想象？2. 这些罪孽，基督亲自承担在自己身上的树上，是那些因基督的鞭伤而得到医治的人，是那些归回他们灵魂的牧者和监督的人；他们要为义而活，因基督的死而死于罪恶，他背负了他们的罪孽，第 24、25 节。现在这些就是以赛亚所说的全部，第 53 章，他说，53:6。耶和华使我们众人的罪孽都归在他身上。这就是说（如果我们相信阿敏派的话）摩押、亚扪、埃及、非利士、迦勒底、古实和亚当的众子，他们从未听说过基督：因为亚当的儿子中千分之一从未听说过基督：所以他们没有义务相信他们从未听说过的人，他们不相信并不是他们的罪过，罗马书 10:14；约翰福音 15:22。因此，他们没有义务为义而活，因基督的死而死于罪恶；因为他们从未听说过基督的死。更不用说亚当的众子都因基督的鞭伤而得到医治，归回灵魂的牧者和监督；也不是所有异教徒的惩罚都在基督身上得到了平安。以赛亚解释了这些全部（希伯来文：col）是谁，他们的罪孽都归在基督身上，第 8 节。 因我民的过犯，他受了刑罚。他为许多人担当罪孽，正如马太福音 20:28 和 26:28 所说的。他流出的血是为了许多人，他为罪人代求。他难道为所有异教徒承受鞭打吗？他难道作为大祭司进入至圣所为亚当的后裔代求，为像西塞罗、雷古卢斯、斯基皮奥、卡图这样的人代言，为像法老、该隐、犹大、朱利安这样的人承担罪孽吗？如果他承担了他们的罪孽，他必须承担他们的背叛和最终的不信。或者，他为所有人类代求吗？约翰一书 1:2 与约翰一书 1:6、7、8、9、10 和希伯来书 9 进行了比较。他为我们显现，为那些被洒净的人代求，他们期待着他第二次来临。希伯来书 7:25 说他为那些通过他来到上帝面前的人代求。他们在上帝的家中有一位大祭司，希伯来书 10:20、21、22。所有这些以及其他许多经文都表明相反的情况。罗马书 3:24 所说的耶稣基督的救赎并不是一种仅限于基督自己与上帝和解的救赎，也不是与所有人最终、完全和彻底的灭亡相一致的救赎。 我们是通过这个救赎而被称义的，而不是通过律法的行为。2. v. 25. 上帝设立基督作为救赎者，通过信靠他的血成为挽回神怒的方法。3. 基督可以显明为不虔敬者的称义者，v. 26，并通过信仰的律法排除自夸，v. 27，并成为犹太人和外邦人的上帝，ver. 30, 31，所以从来不是上帝的意愿将和解局限在父与子之间，并将我们的天堂留在一个如此死寂和冷漠的冒险中，如同中立自由意志的判断所可能发生的，以至于如果人们愿意，担保人基督可能会死，而他所有可怜的破碎的朋友也会永远死亡，并遭受第二次死亡。亚米尼派将福音变成了有史以来最悲惨和血腥的交易，而新英格兰的亚米尼派比他们的祖先更糟糕，他们说，如果不传讲他们的普遍救赎，就不传讲恩典的福音和基督，比亚米尼派更加粗俗：因为，1. 以尔米尼派不敢说，基督代替并替代每个人死亡，并只为他们的利益而死亡；他没有代表全人类死亡，只为了他们的利益，正如索西努斯教导他们的那样；但穆尔先生说这是正当的，第 3 页。以尔米派敢说基督死而复活，并作为所有人的大祭司和辩护人，而只为信徒。穆尔先生说，他的复活是为了所有人，并为我们免除一切罪过，第 4 页。

The place, 2 Cor. 5:14, 15 doth not prove a reconciliation of all, within God, as master Moor dreameth.
这个地方，哥林多后书 5:14, 15 并不能证明所有人在上帝里面的和解，就像摩尔先生所梦想的那样。

1. The all that Christ died for, (if one died for all, then were all dead) by no reason must be in number equivalent to all that died in the first Adam. Nor is there any reason in the text, to make all those that are actually made alive in Christ, and live not to themselves, but to Christ, equal in number to all that died in Adam. 1. God gave not Christ to die for heathens, who were never to hear of Christ, that they might live to Christ. 2. These words, Henceforth know we no man, not Christ after the flesh, nor for the outward priviledge of Jewish dignity, circumcision, or a temporal kingdom; which fleshly dignity, the apostles sometime knew Christ for, and expected in him: but now this is taken away, and Christ hath died for all, that is, for Jews and Gentiles, without respect of any such differency; for Christ gave his life for the Gentiles, as well as for the Jews. 3. The Greek word, huper, for all, is a word of efficacy, and holds forth the Lord's effectual intention; but if master Moor's gloss stand, there is no effectual intention in Christ to save all and every one.
基督所为之一切（如果一个人为众人而死，那么众人都已经死了），不应该以数量等同于在第一位亚当中死亡的所有人。在文本中没有任何理由使那些实际上在基督里得到重生并活不是为自己而是为基督的人的数量等同于在亚当中死亡的所有人。1. 上帝没有把基督交给那些从未听说过基督的异教徒，让他们为基督而活。2. 这些话，“从此我们不再认识任何人”，不是指基督按照肉体，也不是指犹太人的外在特权，如割礼或世俗王国；使徒们曾经以这种肉体的尊贵认识基督，并在他身上期待这些，但现在这些已经被除去，基督为所有人而死，即犹太人和外邦人，不考虑任何这样的差异；因为基督为外邦人和犹太人都舍命。3. 希腊语中的“huper”一词表示效力，表明主的有效意图；但如果穆尔先生的注释成立，基督没有拯救所有人的有效意图。

Nor doth the place, 1 Tim. 2:4, 6 signify any reconciliation, not applied to persons; for his being given a ransom for all, noteth clearly an interest and propriety in these, for whom he gave himself a ransom, as Luke 22:20 for many, Mat. 20:28; Mat. 26:28. So [Gr. hupèr perì antì] doth in all Greek authors insinuate, John 6:51; John 10:11; Rom. 5:8 such an interest.
也不表示地方，提摩太前书 2:4, 6，任何与人和解无关；因为他为众人作了赎价，明确表示他对那些他为之付出赎价的人有权益和所有权，就像路加福音 22:20 所说的为众人，马太福音 20:28；马太福音 26:28。因此，希腊文中的[hupèr perì antì]在所有希腊作家中都暗示了这样的权益，约翰福音 6:51；约翰福音 10:11；罗马书 5:8。

Mr Moor's objections removed
莫尔先生的反对意见被移除了

Object. 1. "But the reason were frivolous; we are to pray for all, except we know that God willeth salvation to all: how can we with the certainty of faith pray for all? It must be a doubting faith, and so no faith at all."
但原因是轻浮的；我们要为所有人祈祷，除非我们知道上帝愿意拯救所有人：我们如何以确信的信心为所有人祈祷？这必须是一个怀疑的信仰，因此不算是信仰。

Answ. But seeing God will not have Nero, persecutors, apostates, rebellious unbelievers, men obstinate against the gospel, such as Paul was before his conversion, to be excluded out of our prayers; what certainty of faith have Arminians to pray for all? Or for the twentieth or hundredth part of all mankind? This therefore is denied; 'Christ gave himself for as many, as we are to pray for, but we are to pray for all without exception.' The proposition and the assumption both are false, nor doth our prayers for men, depend on the certitude of God's decree of election of men to glory, which is God's secret will, not known to us, to whom the Lamb's book of life is not opened; but on the revealed will of God, commanding us to pray for all, that sin not to death; but conditionally, and with a special reserve of the Lord's decrees of election and reprobation: and this, in effect, is to pray for the elect only; nor am I warranted, by the word of God, the rule of my prayers, to pray for any others. Nor is there promise, precept, or practice in scripture, to pray for all, and every one of mankind: therefore I retort the argument thus; we are to think God willeth so many to be saved, and his Son to give himself a ransom for so many, as we are warranted to pray for, that they may be saved; but we are not warranted to pray for all, and every one that they may be saved, but only for the elect. Ergo, God will have them only to be saved, and his Son to give himself a ransom for them only.
但是，既然上帝不会拒绝尼禄、迫害者、背道者、背叛信仰的人、顽固不化的不信福音的人，就像保罗在他归信之前一样，被排除在我们的祷告之外；那么，阿敏派有什么确信的信仰来为所有人祈祷呢？或者说，为全人类的二十分之一或百分之一祈祷呢？因此，这是被否定的；“基督为我们祈祷的人献上了自己，但我们要为所有人祈祷，没有例外。”命题和假设都是错误的，我们对人的祷告并不依赖于上帝选定人们进入荣耀的决定的确信，这是上帝的秘密旨意，我们不知道，因为羔羊生命册对我们没有打开；而是依赖于上帝的启示旨意，命令我们为所有不犯致死之罪的人祈祷；但是有条件地，并且特别保留了主的选定和弃绝的决定；实际上，这就是为选民祈祷；我没有根据上帝的话语，也就是我的祷告的准则，为任何其他人祈祷的权利。 圣经中没有承诺、规则或实践要求我们为所有人类中的每一个人祈祷，因此我反驳这个论点：我们应该认为上帝希望有这么多人得救，他的儿子为这么多人赎罪，我们有权祈求他们得救；但我们没有权利为所有人，为每一个人祈求得救，只能为选民祈祷。因此，上帝只愿意拯救他们，他的儿子只为他们赎罪。

Object. 2. "Judgment of charity is no ground of our prayers. We have no charity to believe all and every one shall be saved, nor have we any faith or certainty in these prayers."
2. "慈善的判断并不是我们祈祷的依据。我们没有慈善去相信每个人都会得救，我们对这些祈祷也没有信心或确定性。"

Answ. I may have judgment of charity touching this or that man, to pray for him; but this judgment is a motive to my affection, not a foundation to my faith. My faith is bottomed on a word of precept, to pray for the salvation of all, conditionally, but not for the salvation of any, but for my own only, absolutely.
我可能对某个人有慈善的判断，为他祈祷；但这个判断只是激发我情感的动机，而不是我信仰的基础。我的信仰建立在一句戒律之上，即有条件地为所有人的救赎祈祷，但绝对地只为我自己的救赎祈祷。

Object. 3. "God will have as many to be saved, as he will have to come to the knowledge of the truth; but he will have all to come to the knowledge of the truth."
上帝将拯救与真理相识的人，他将使所有人都认识真理。

Answ. The argument is strong for us; the apostle speaketh of the gospel-truth, but he will not have the gospel preached to Samaritans, Mat. 10 to Bithynians, and thousands others. 2. He will not open the hearts of thousands that hear the gospel, because he will, Mat. 11:28; Rom. 9:17 and many he blindeth, and judicially hardneth, Mat. 13:14; John 12:37, 38; Isa. 6:9, 10; Acts 28:24, 25, 26, 27.
答案：这个论点对我们来说很有力；使徒谈到了福音真理，但他不希望福音传给撒玛利亚人、马太福音 10 章的比提尼亚人和其他成千上万的人。2. 他不会打开听到福音的成千上万人的心，因为他愿意这样做，马太福音 11:28；罗马书 9:17，他使许多人瞎眼，刻意使他们心硬，马太福音 13:14；约翰福音 12:37, 38；以赛亚书 6:9, 10；使徒行传 28:24, 25, 26, 27。

Object. 4. "It is uncertain whether ye pray for magistrates as such, or for vulgar men as such, and uncertain whether ye pray for this or that rank."
不确定你是否为政府官员祈祷，还是为普通人祈祷，也不确定你是为这个阶层还是那个阶层祈祷。

Answ. It is certain we are to pray for kings, subjects, men, women, Jews, Gentiles, reserving the Lord's decrees to his own sovereign liberty.
答案：我们当为国王、臣民、男人、女人、犹太人和外邦人祈祷，将主的旨意保留给他自己的主权自由。

Object. "If we are to pray but for some, because God willeth the salvation of some, he should have said, we are to pray for no man, for the far largest part of the world are lost."
如果我们只为一些人祈祷，因为上帝希望拯救一些人，那么他应该说，我们不应该为任何人祈祷，因为世界上绝大部分人都会迷失。

Answ. This is to censure the Holy Ghost's speaking, not us. Upon the same ground, a physician in a city cannot be called the healer of all diseased; nor a professor, a teacher of philosophy to all in the city, because many of the city die of the pest, and the twentieth person remain ignorant of philosophy; if God will have all to be saved, that he predestinates to life, he is rightly said to will all men to be saved, and in that sense we are to pray that all may be saved. 2. God, by his consequent will, desireth the far greatest part of the world to be damned. Ergo, By the Arminian way, he should say, "God willeth not any man to be saved, nor any to come to the knowledge of the truth, but that all may be damned." And because they say, there is in the Almighty an antecedent natural affection and desire, that justice may be satisfied in men and angels; which affection is in order of nature prior, and before God's full, peremptory, and deliberate will of damning all, that are finally obstinate; as there is a natural antecedent will in God, to call, invite to repentance, offer Christ to all, and will the salvation of all and every one, which is afore and precedent to his peremptory, compleat, and irrevocable decree of electing to glory, all that God foreseeth shall die in the faith of Christ. Upon the same ground, it may well be said, God willeth the damnation of all, and every one of mankind, and the salvation and repentance of none at all; and that Christ died upon no intention natural to redeem or save any, but upon a conditional and natural desire, that justice might be declared in the just destruction of all; for sure, all God's natural affections and desires of justice, are as natural and essential to him, and so as universally extended toward the creature, as his desires and antecedent natural affections of mercy.
答案。这是对圣灵的言论进行谴责，而不是对我们。基于同样的理由，一个城市里的医生不能被称为治愈所有疾病的人；一个教授也不能被称为城市里所有人的哲学教师，因为城市里有许多人死于瘟疫，而每二十个人中就有一个对哲学一无所知；如果上帝希望所有被预定得救的人都得救，那么他就被正确地说成是希望所有人得救，从这个意义上说，我们应该祈祷所有人都得救。2.上帝通过他的随后意愿，希望世界上大部分人被定罪。因此，按照阿敏派的方式，他应该说：“上帝不愿意任何人得救，也不愿意任何人认识真理，而是希望所有人都被定罪。”因为他们说，全能者内在地有一种先天的自然情感和渴望，希望正义能在人类和天使中得到满足；这种情感在自然秩序中是先于上帝完全、决定性和深思熟虑的意愿，即要将那些最终固执不变的人定罪；正如上帝内在地有一种自然的先行意愿，呼召人们悔改，向所有人提供基督，并愿意拯救所有人，这种意愿在他决定性、完全和不可撤销的选定那些上帝预见将以基督的信仰而死亡的人进入荣耀之前就已经存在。基于同样的理由，可以说上帝愿意将所有人类都定罪，没有一个人得到救赎和悔改；基督的死并没有出于任何自然的意愿来赎回或拯救任何人，而是出于一种有条件的和自然的渴望，即通过所有人的公正毁灭来彰显正义；因为确实，上帝的所有自然情感和对正义的渴望都与他一样自然和本质，并且同样普遍地延伸到创造物上，就像他对怜悯的渴望和先行的自然情感一样。

Mr. Moor's Universal Atonement, c. xi. p. 55, 56. Object. 5. "The sense of the word all, appears to be of Adam, and all that come by propagation of him. 1. The word men is used for Adam, and all his sons, Heb. 9:27. (2.) Often in the fullest sense; not regenerated, or wholly reprobated, are called men, Job 11:11, 12; Psal. 12:1 & 4:2 & 53:2. (3.) Believers are called men, Acts 1:11; 1 Cor. 3:21, 22. In regard of passions, Acts 14:15. Of carnal walking, 1 Cor. 3:3. Yet they are called something more, sons of God, John 1:12; 1 John 3:1. Saints, 1 Cor. 1:1. Brethren, faithful, Eph. 1:1. Christians, Acts 11:26. Some, who have hardned their heart, are called men, but something more, reprobate, Jer. 6:28, 30. Seed of the serpent, Gen. 3:15. Children of Belial, Deut. 1:3. Of the devil, John 8:44 and with an emphasis, the wicked, Psal. 9:7."
摩尔先生的《普遍救赎》，第 11 章，第 55、56 页。异议 5：“‘所有’一词的意义似乎是指亚当和由他繁衍出来的所有人。1.‘人’一词用于亚当和他的儿子，希伯来书 9:27。(2.)经常在最广泛的意义上使用；未重生或完全被拒绝的人被称为‘人’，约伯记 11:11,12；诗篇 12:1 和 4:2 和 53:2。(3.)信徒被称为‘人’，使徒行传 1:11；哥林多前书 3:21,22。就激情而言，使徒行传 14:15。就肉体行走而言，哥林多前书 3:3。然而，他们被称为更多的东西，神的儿子，约翰福音 1:12；约翰一书 3:1。圣徒，哥林多前书 1:1。弟兄，忠诚的人，以弗所书 1:1。基督徒，使徒行传 11:26。一些硬化心灵的人被称为‘人’，但还有更多的东西，被拒绝的人，耶利米书 6:28,30。蛇的后裔，创世记 3:15。彼利亚儿子，申命记 1:3。属于魔鬼的人，约翰福音 8:44，而且强调是邪恶的人，诗篇 9:7。”

Answ. In these grammatications, Mr. Moor sheweth how weak his cause is, and how dubious from the word men, and all; for Heb. 9:27 it is said, It is appointed for all men to die; and the Holy Ghost insinuateth clearly, that Christ died for all men that die, in the very next words, v. 28. So Christ was once offered to bear the sins of many; he faith not all men: observe the change of words. 2. We deny not but all men in scripture signifieth all descended of the first Adam by propagation. Ergo, It signifieth so here? This is to be proved. 3. What Mr. Moor meaneth by some not wholly reprobated, I know not, except he make in God, answerable thereunto, a whole and complete decree of reprobation, and so of election, and a half, and incomplete decree of both, as Arminians do. Which scripture knoweth not, and removeth all certainty of salvation, of preservance, joy, comfort, earnest of the Spirit, seal of Spirit. 4. We contend not that by all men here must be meant believers and regenerated persons only, and so he fighteth with his own shadow. 5. He granteth believers are called men, and I hope to prove that the elect and believers, are called all, and all flesh, and us all, &c. Though it be true, Believers are called men, because of their human passions and carnal walking, and some more, to wit, sons of God, saints, faithful christians; it followeth not, that here they should be called sons of God, saints, because Christ dieth not for them as saints, but as men, and sinners chosen to life: else Paul should not say, Eph. 2:1. God hath quickned you who were dead in sins, &c. for those whom God quickneth, are something more than dead in sin; sure they are chosen saints, new creatures, &c. after they are converted.
答案。在这些语法中，穆尔先生展示了他的理由是多么薄弱和可疑，因为从“men”和“all”这个词来看；因为希伯来书 9:27 说，人人都有一死；圣灵明确地暗示，基督为所有将要死去的人而死，就在下一节中，第 28 节。所以基督曾经一次献祭，担当了许多人的罪；他并没有说所有的人：请注意词语的变化。2.我们不否认圣经中的所有人指的是所有由第一位亚当繁衍而来的人。因此，这里也是这个意思吗？这需要证明。3.我不知道穆尔先生所说的“一些人并非完全被弃绝”是什么意思，除非他在上帝那里也有一个完整而完全的弃绝的决定，以及一个关于选民的决定，以及一个关于两者的不完整的决定，就像阿敏派那样。这是圣经所不知道的，它消除了所有关于救恩、保全、喜乐、安慰、圣灵的凭据和印记的确定性。4.我们并不争辩这里的所有人必须指的是信徒和重生的人，所以他在与自己的幻影战斗。5.他承认信徒被称为人，我希望能证明选民和信徒被称为所有人，所有血肉，我们所有人等等。 虽然这是真实的，信徒被称为人，是因为他们有人类的激情和肉体的行走，还有一些其他的称呼，比如神的儿子、圣徒、忠诚的基督徒；但这并不意味着他们应该在这里被称为神的儿子、圣徒，因为基督不是为他们作为圣徒而死，而是作为人和被选中得到生命的罪人而死。否则，保罗就不会说，弗 2:1，神叫你们活过来，你们从前在过犯罪恶中死了。因为神使人复活的人，不仅仅是死在罪中；他们肯定是被选中的圣徒，新造的人等等，在他们归向神之后。

Mr. Moor ib. Object. 6. "All men, here, 2 Tim. 2:6 intentionally, expresly, principally and especially, is meant of the first sort, for natural men, sons of Adam, sinners, unbelievers. 1. Because this sense includeth all, at first all men, having some in which they are such, and neither better nor worse than such, before they be born of God, Eph. 2:1, 2, 3; Tit. 3:3; Rom. 3:9, 20."
先生。穆尔 ib. 目标。6. "这里的所有人，提摩太后书 2:6 有意地、明确地、主要地和特别地，指的是第一类人，即自然人、亚当的子孙、罪人、不信者。1. 因为这个意义包括了所有人，起初所有人，在他们出生之前，他们都是这样的人，既不比这样的人更好也不比这样的人更差，以弗所书 2:1, 2, 3; 提多书 3:3; 罗马书 3:9, 20."

Answ. We deny not but all men includeth unregenerate men: but Mr. Moor proveth idem per idem, the same thing by the same thing; all men must be meant of all Adam's sons, why? Because all includeth all, at first, all men; that is, all includeth all, but not all men distributively, all and every one without exception. 2. 'Tis denied that all men includeth all as unregenerate, or under that reduplication; it is meant of all men unregenerate as fallen under the good-will of God's election of grace, and as stated in his eye as objects of special favour and grace. Nor doth the Lord quicken men as dead in sins, Eph. 2:1 as foolish and disobedient, Tit. 3:3 as under sin, Rom. 3:9 for then he should quicken all dead in sin, all foolish and disobedient, all under sin; and this will prove the conversion and salvation of all and every son of Adam. The Lord quickneth dead sinners, as they lie under his free choice of election to glory.
答案：我们不否认所有人包括未重生的人，但穆尔先生通过同一事物证明了同一事物；所有人必须指的是亚当的所有子孙，为什么？因为所有包括所有，起初，所有人；也就是说，所有包括所有，但不是所有人分别地，所有人都没有例外。2.否认所有人包括所有未重生的人，或者在这种重复中包括所有人；它指的是所有未重生的人，作为上帝恩典选举的对象，作为他眼中特别宠爱和恩典的对象。主并不使人在罪中死亡而复活，弗 2:1，也不使人在愚昧和不顺从中复活，多 3:3，也不使人在罪下复活，罗 3:9，因为那样他就应该使所有在罪中死亡的人，所有愚昧和不顺从的人，所有在罪中的人复活；这将证明亚当的每个儿子都会归向上帝并得救。主使死亡的罪人复活，是因为他们在他自由选择的选举荣耀之下。

Object. 7. "Because Christ died to make a propitiation for them, as they are sinners."
因为基督为他们的罪而死，以使他们得到赎罪。

Answ. That is denied, he died for them as they were sinners, but as within the pale and under the covering of the fair and sweet shadow of eternally chusing love: otherwise, if Christ died for sinners as sinners, he died for all sinners, and for those that are finally obstinate, for these with the first come under the reduplication of sinners as sinners.
答案：这是被否认的，他为他们而死，因为他们是罪人，但是在永恒选择的爱的公正和甜蜜的阴影之下：否则，如果基督为罪人而死，他就为所有罪人而死，也为那些最终固执的人而死，因为这些人首先成为罪人的重复。

Object. 8. "It is nowhere said, Christ died for good men, for righteous, for believers, neither when they were such, nor as they were such; but for the unjust, ungodly, his enemies, Rom. 5:6, 8; 1 Pet. 3:18; Gal. 1:14."
目标。8. "没有地方说基督为善人、义人、信徒而死，无论他们是什么样子，也不是因为他们是什么样子；而是为不义的人、不虔敬的人、他的敌人而死，罗马书 5:6、8；彼得前书 3:18；加拉太书 1:14。"

Answ. Christ neither died for sinners as sinners, nor for sinners as righteous; as Jacob neither served for his wife as a wife, nor for his wife as a sinful woman, datur tertium. This is an imperfect enumeration. Christ died for the ungodly, the unjust, his enemies; as freely chosen to be made righteous, and the friends of Christ: as Jacob served for a wife, that is, for Rachel, whom he freely chused before Leah, that he might make her his wife; neither when she was his wife, nor as she was his wife: and as the scripture faith, Christ died for the ungodly, the unjust, his enemies; so also for his friends, John 15:13 his sheep, John 10:11 his beloved church and spouse, Eph. 5:25, 26. And the places cited, Rom. 5; Gal. 1:4; 1 Pet. 3:18 are all restrictive of these for whom Christ died; as Rom. 5 he died for us who are justified by faith, have peace with God, access by faith, who glory in tribulation, rejoice in hope, Gal. 1:4. He gave himself for us, the churches of Galatia, to whom Paul prayeth, grace and peace. 1 Pet. 3:18 for those that he was to bring to God. And in no place of scripture, nor yet, 1 Tim 1:15 is it said, Christ died for sinners, as sinners, but only for those that were sinners; which can never prove the Arminian conclusion, that he died for all sinners.
答案：基督既不是为罪人作为罪人而死，也不是为罪人作为义人而死；就像雅各不是为妻子作为妻子而服侍，也不是为妻子作为一个有罪的女人而服侍，这是不完全的列举。基督为不虔敬的人、不公正的人、他的敌人而死；他们被自由选择成为义人，并成为基督的朋友：就像雅各为妻子而服侍，也就是为拉结，他在利亚之前自由选择了她，使她成为他的妻子；不是当她是他的妻子时，也不是她作为他的妻子时：正如经文所说，基督为不虔敬的人、不公正的人、他的敌人而死；也为他的朋友，约翰福音 15:13 他的羊，约翰福音 10:11 他所爱的教会和妻子，以弗所书 5:25, 26。而引用的经文，罗马书 5 章；加拉太书 1:4；彼得前书 3:18 都限定了基督为谁而死；就像罗马书 5 章所说，他为我们这些因信称义、与神和好、凭信心得以进入、在患难中夸耀、在盼望中欢喜的人而死，加拉太书 1:4 他为我们，加拉太的众教会，为他们祈求恩典与平安。彼得前书 3:18 为那些他要带到神面前的人而死。 在圣经的任何地方，甚至在提摩太前书 1:15 中，都没有说基督为罪人，作为罪人而死，而只是为那些曾经是罪人的人而死；这永远不能证明亚米拿派的结论，即他为所有罪人而死。

Moor, p. 57.
摩尔，第 57 页。

Object. 8. "He saith not, pray for some of all sorts, but for all men, and nameth but one sort."
目标。8. "他并没有说，为各种人祈祷，而是为所有人祈祷，并且只提到了一种人。"

Answ. His naming one sort, inferreth, we should exclude no sort out of our prayers; seeing this one sort were persecutors, that may seem farthest from our prayers.
他给一种类型命名，推断出我们在祈祷中不应该排除任何一种类型；因为这一种类型是迫害者，可能看起来与我们的祈祷最为远离。

"Moor. We are not to pray for such as are known to sin against the Holy Ghost, because they cast aside the sacrifice and ransom of Christ's blood, and there is no more sacrifice for them, and so they are blotted out of the hopeful book of life, and separated from all men of which they were once, being now reprobated of God, Jer. 16:5; 1 John 5:16.
摩尔。我们不应该为那些众所周知背叛圣灵的人祈祷，因为他们抛弃了基督宝血的牺牲和赎罪，对他们来说已经没有更多的牺牲了，所以他们被从有希望的生命册中抹去，并与他们曾经属于的所有人分离，现在被上帝所否定，耶利米书 16:5；约翰一书 5:16。

Answ. But either Christ did bear on his body on the tree, that sin of casting aside the sacrifice of Christ, or not; if the first be said, Christ died for them, and we are to pray for them, and further such as sin against the Holy Ghost, as such, must come under the reduplication of God's enemies, the ungodly sinners, disobedient, dead in sins and trespasses, in the highest degree, and so Christ must have died for them under that sin; or then there is a sin of some of the sons of Adam, that Christ did no more hear on his body on the tree, than the sin of devils; which should render that sin intrinsically unpardonable, even in relation to Christ's blood, which Arminians cannot bear. 2. A blotting out of the book of life, and time-reprobation, here asserted by Mr. Moor, is the highest indignity done to the unchangeable love and grace of God, and gross Arminianism.
然而，基督是否在十字架上背负了那扔弃基督牺牲罪恶，有或无；如果是前者，基督为他们而死，我们应为他们祈祷，并且诸如得罪圣灵的人，他们必然成为上帝的敌人，不虔诚的罪人，悖逆者，死于罪恶和过失之人，最为严重，因此基督必然也为他们死亡；或则亚当的后裔们的某些罪不会使基督在十字架上背负，正如魔鬼的罪一样；这将使这种罪与基督的宝血相关联，从而在内在上成为不可饶恕，而阿米念教无法忍受。2. 通过删除生命册页，并对时间进行预定革谢，由穆尔先生声称，这是对上帝不可改变的爱与恩典最高的无礼，也是明显的阿米念教。

Pag. 58. Object. 9. "Praying for their brethren could not be doubted of, but the doubt was to pray for opposers and persecutors; the apostle saith, thus to pray for all men was good, according to Mat. 5:44, 48."
第 58 页。第 9 号目标。“为他们的弟兄祈祷是毫无疑问的，但怀疑是为反对者和迫害者祈祷；使徒说，按照马太福音 5:44、48，这样为所有人祈祷是好的。”

Answ. To pray for all ranks of men, Nero and others, was the doubt: but Mat. 5 which faith, we must pray for, and bless our enemies, with submission to God's decree, and in imitation of God, who causeth the sun to shine on the unjust, cannot infer that we are to pray for all and every one absolutely, as Arminians dream, that Christ died for all absolutely.
为了祈祷所有人的等级，包括尼禄和其他人，这是一个疑问。但是在马太福音 5 章中，我们必须为我们的信仰祈祷，并祝福我们的敌人，顺服上帝的旨意，并效仿上帝，他使太阳照耀不义之人，这并不能推断出我们要为所有人绝对地祈祷，就像阿敏派所梦想的基督为所有人绝对地死亡。

Object. 10. "The motives to pray for all men are from only God's good-will to man, and what Christ hath done to ransom us, like Mat. 5:44, 45. Motives to pray for believers are sweeter, as their uprightness with God, faith in Christ, love in the saints, fellowship to the gospel."
“为众人祈祷的动机仅来自上帝对人的善意，以及基督为我们赎罪所做的事，就像马太福音 5:44, 45 所说。为信徒祈祷的动机更甜美，因为他们与上帝的正直、对基督的信仰、圣徒的爱与对福音的交通。”

Answ. The thing in question is not concluded; we say not we are to pray for the salvation of none but believers only, and that Christ died for none but those that already believed: we are to pray for all ranks, believers or unbelievers, as Christ died for thousands of both, but ever in order to faith, and election to glory. It is a blasphemous comparison to say, the gracious good-will of God to chuse men to glory, and the highest and most matchless love of Christ, John 3:16 & 15:13; Eph. 5:25, 26, 27; Acts 20:28; Tit. 3:3, 4 is but a common motive to induce us to pray for all men, and such belly-blessings as a shining sun, and raining clouds, which God bestoweth on blasphemers, apostates, and crucifiers of the Lord Jesus, Psal. 73:1, 2; Jer. 12:1; Job 21:1, 2, 3, 4, 5, 6. Yea, the giving of Christ to die for sinners, is an argument to prove that far more Christ will give us all other things, Rom. 8:32 even righteousness, faith, love, and all graces; and therefore there can be no sweeter motive to move us to pray for all men conditionally, than because for any thing our charity is to deem on the contrary, they may, even though persecutors, be within the circumference and sweet lists of God's free love, and greatest good-will, and affection of election and redemption, Rom. 9:11, 12, 13; Eph. 1:9; John 15:13 and 3:16; Gal. 2:20 and we are to pray for them under this reduplication and notion, as freely loved of God, and redeemed of his rich grace, and in no other consideration; which is the far sweeter motive than any inherent uprightness, faith, or love that can be in us.
答案。所讨论的事情尚未得出结论；我们说我们只为信徒祈祷救恩，耶稣基督只为已经相信的人而死：我们要为所有信徒或非信徒祈祷，因为基督为成千上万的人而死，但始终是为了信仰和选民的荣耀。将上帝对选择人进入荣耀的恩慈喻为普通动机，以使我们为所有人祈祷，以及上帝赐予亵渎者、背道者和钉十字架的主耶稣的腹部祝福，如明亮的太阳和降雨的云彩，是亵渎的比较，诗篇 73:1, 2; 耶利米书 12:1; 约伯记 21:1, 2, 3, 4, 5, 6。是的，将基督交给罪人而死，是一个证明更多基督将给我们所有其他事物的论据，罗马书 8:32 即使是正义、信仰、爱和所有的恩赐；因此，没有比这更甜美的动机能够促使我们有条件地为所有人祈祷，因为根据我们的慈善，他们可能是上帝自由的爱和最大的善意、选民和救赎的范围内，甚至是迫害者，罗马书 9:11、12、13；以弗所书 1:9；约翰福音 15:13 和 3:16；加拉太书 2:20，我们应该根据这个重复和概念为他们祈祷，因为他们是上帝自由地爱着的，是他丰富恩典的救赎者，没有其他的考虑；这是比我们内在的正直、信仰或爱更甜美的动机。

Object. 11. "We are to pray without wrath, v. 8 which is incident, when we pray for those that cross and persecute us, not when we pray for believers."
我们应该无怨无悔地祷告，当我们为那些与我们对立和迫害我们的人祷告时，而不是为信徒祷告。

Answ. Non concluditur negatum, ergo, we are to pray for all, and every man, because we can hardly pray without wrath and grudging for such as Nero. 2. If believers injure us (as they often do now a-days) he knows not his own heart, who is not tempted to wrath in praying for them. 3. Verse 8. All prayers in general must be without wrath, and with pure hands, and not prayers only for persecutors.
答案：我们应该为所有人祈祷，因为我们很难在为像尼禄这样的人祈祷时不带着愤怒和怨恨。如果信徒伤害我们（如今常常发生），那些在为他们祈祷时不受到愤怒诱惑的人不了解自己的内心。总的来说，所有的祈祷都必须没有愤怒，要用纯洁的手，不仅仅是为迫害者祈祷。

Object. 12. "The thing prayed for is, that we may lead a quiet and peaceable life, that so the gospel might run and be glorified. 2 Thes. 3:1; John 17:22, 23. But things to be prayed for to the believers are higher, as increase of love, sincerity, filling with the fruits of righteousness, Phil. 1:9, &c."
目标。12. "所祈求的是，我们能过上宁静和平的生活，以便福音能传播并得到荣耀。帖撒罗尼迦后书 3:1；约翰福音 17:22, 23。但对信徒来说，应该祈求更高的事物，如爱的增长、真诚、充满公义的果实，腓立比书 1:9 等等。"

Answ. All these prove this place will prove only, we are to pray for magistrates under whom we have peace and the gospel, not for believers, and so not for all Adam's sons; as the next words, page 59 prove.
所有这些都证明了这个地方只会证明，我们应该为我们拥有和平和福音的执政官祈祷，而不是为信徒祈祷，因此也不是为亚当的所有子孙祈祷；正如下一页的下一句话所证明的那样。

Moor, p. 59. Object. 13. "Here is a ground to preach the gospel to all men, and to every creature, Mat. 28:20; Mark 16:15. And how far to all men, John 16:12; 1 Cor. 3:12; Heb. 5:12 even tho' they hate and persecute us.
摩尔，第 59 页。目标。13. "这里是向所有人传讲福音的基础，向每一个受造物，马太福音 28:20；马可福音 16:15。无论他们多么憎恨和迫害我们，甚至到达何种程度，约翰福音 16:12；哥林多前书 3:12；希伯来书 5:12。

Answ. If every creature be no synecdoche, it must warrant us to preach to devils. 2. It is evident by the story of the Acts, that the apostles obeyed not this command, in the letter, as Mr. Moor presseth it; there be many nations, and thousands of people, to whom the apostles never preached the gospel, neither to fathers nor sons. 3. God's decree is no warrant to them to preach the gospel, except God confer miraculously the gift of tongues; and this strongly proveth the contrary: the Lord never yet sent the means of the knowledge of the truth to all and every son of Adam, then he cannot will all and every son of Adam to be saved; and Christ died not for all and every creature, then he commanded not to preach the gospel to all and every creature, but only to every creature; that is, to all nations, Jews and Gentiles, now, when the partition wall is broken down.
答案：如果每个生物都不是一种借代，那么我们就有权向魔鬼传道。根据使徒行传的故事，显然使徒们没有按照这个命令去做，正如穆尔先生所强调的那样；有许多国家和成千上万的人，使徒从未向他们传福音，既没有向父亲也没有向儿子传福音。上帝的旨意并不能使他们传福音，除非上帝奇迹般地赐予他们语言的恩赐；这强烈地证明了相反的观点：主从未将真理的认识手段传给亚当的每一个儿子，那么他就不能愿意每一个亚当的儿子得救；基督并没有为每一个生物而死，那么他就没有命令传福音给每一个生物，而只是传给每一个生物；也就是说，传给所有的国家，犹太人和外邦人，现在，隔离墙已经拆除。

Object. 14. "He sheweth the will of God touching the Mediator, to save and ransom all. 2. To bring all to the knowledge of the truth. 3. By this knowledge sin is removed, death abolished, enmity slain, peace obtained, so far for all men, that God hath given all over to the dispose of Christ, and made him Lord and Judge of all. 4. The other part of God's will, Jesus Christ performeth, to wit, to preach the gospel to all, and will perform it in due time. 5. The gospel may be preached to all, v. 7. 6. Prayers made for all, v. 1, 2, 3, 4 and here is no more than Christ doth to all men.
目的。14. "他展示了上帝关于救赎者的意愿，以拯救和赎回所有人。2. 将所有人带到真理的认识。3. 通过这种认识，罪被除去，死亡被废除，敌意被杀死，和平得到，远至所有人，上帝已将所有人交给基督支配，并使他成为所有人的主和审判者。4. 上帝的另一部分意愿，耶稣基督履行了，即向所有人传福音，并将在适当的时候履行。5. 福音可以传给所有人，第 7 节。6. 为所有人祈祷，第 1、2、3、4 节，这里没有比基督对所有人更多的事情。

Answ. Here be fair positions, but not a word to prove, that this is God's will concerning all and every son of Adam. He supposeth all this as granted, because he saith, not because the text saith it; and therefore we deny what he proveth not.
这里有公正的立场，但没有任何证据证明这是上帝对亚当的每一个子孙的意愿。他假设这一切都是被授予的，因为他这样说，并不是因为经文这样说；因此，我们否认他没有证明的东西。

Mr. Moor alledgeth that, John 1:29. Behold the Lamb of God that taketh away the sins of the world.
摩尔先生声称，约翰福音 1:29 中说：“看哪，神的羔羊，除去世人罪孽的。”

Answ. The word world is the nations and Gentiles, and believers are elect of both Jews and Gentiles, John 3:16. God so loved the world, Rom. 11:12. If the fall of them be the riches of the world; if the casting away of them be the reconcilement of the world; of the Gentiles, and especially of Jews and Gentiles. Mat. 24:14. And this gospel of the kingdom shall be preached in all the world, for a witness to all nations; that is, Jews and Gentiles. A personal witness to every single man it cannot be, except every single man heard it, Rom. 10:14. How shall they believe in him of whom they have not heard? John 15:22; Rom. 2:12. So is the word all nations, taken, Mark 14:9, 10. And the word world, Mark 16:15. (2.) Taking away of sin, is the actual, free, complete pardoning of sin; so as Judah's sin is sought, and not found, Jer. 50:20. As 2 Sam. 24:10. David having numbred the people, prayeth, O Lord, take away the iniquity of thy servant. Any Arminian in conscience, answer, Did David pray for no more, than is due to Judas, Cain, and all mankind, of whom many never, in faith, can pray, as David here doth? Or doth he not seek the effectual pardon of his numbring the people? Job 7:21. And why dost thou not pardon mine iniquity, and take away my transgression? Isa. 27:9. This is all the fruit, to take away his sin: This cannot be the potential and ineffectual removing of sin, common to all the world, but proper to the church, and brought to pass by particular afflictions on the church, Rom. 11:27. This is my covenant with them, when I shall take away their sins. These words are not fulfilled, till all Israel be saved, both elect Jews and Gentiles, and the Jews converted. But Arminians say, tho' the Jews were never converted, and not a man of Israel saved, yet the Lamb of God taketh away the sins of the world: so Isa. 6:7. Thine iniquity is taken away, and thy sin purged: this is no halt pardon, such as Isaiah had before the Lord touched his lips. 1 John 3:5. And ye know that he was manifested to take away our sins. John speaketh of the taking away of the sins of us, John and the saints, who were loved, v. 1 with a wonderful love to be called the sons of God; us, whom the world knoweth not; v. 2. Us, who shall be like Christ, when he appeareth. Arminians are obliged to give us parallel places, where the redemption of all, and every man, and Christ's naked power and desire to be friends with all men, and to make any covenant of grace, or works, as he pleaseth, is called, The taking away the sins of the world; and yet the whole world may possibly die in their sins, and not a man be saved. The taking away of the world's sins, to us, is the complete pardoning of them, remission of sins in his blood, Eph. 1:7; Col. 1:14. Blotting out of transgressions, Isa. 43:25 as a thick cloud, Isa. 44:22. A not remembring their sins, Isa. 43:25; Jer. 31:24. Such a taking away of sins, as is promised in the covenant of grace to the house of Judah, to the church under the Messiah, that heareth the gospel, Jer. 31:34; Heb. 8:8, 9, 10, 11, 12; Rom. 11:26, 27; Isa. 59:20. This is the taking away of the sins of the world; a new world, in whose inner-parts the Lord writeth his law, and with whom the Lord maketh an everlasting covenant, never to turn away from them, Jer. 31:33, 34, 35, 36, 37 in whom the Lord putteth his Spirit, and in whose mouth he putteth his word, and in the mouth of their seed, and their seed's seed, Isa. 59:20, 21. The Arminians taking away of sins, is of all, and every one of Adam's seed, of such as never heard of a covenant, of a word, of a Spirit, of a seed, a holy seed, of a new heart, finally, the taking away of the sins of the world, is the removing of them as far from us, as the east is from the west, Psal. 103:12 bestowed on these that fear the Lord, v. 11 and are pitied of the Lord, as the father pitieth the son; and the subduing of our iniquities, and the casting of our sins in the deeps of the sea, Mic. 7:19, 20 a mercy bestowed only on the remnant of the Lord's inheritance. The Arminian taking away of sin, is a broad pardon of sins to all the world: let them shew scripture for theirs, as we do for ours, and carry it with them.
答案。世界一词指的是各国和外邦人，信徒是犹太人和外邦人的选民，约翰福音 3:16。上帝如此爱世界，罗马书 11:12。如果他们的堕落是世界的财富，如果他们的抛弃是世界的和解，是外邦人的和犹太人的和解。马太福音 24:14。这福音要传遍全世界，作为对所有国家的见证；也就是说，对犹太人和外邦人的见证。除非每个人都听到了，否则它不能成为对每个人的个人见证，罗马书 10:14。他们怎么会相信他们没有听说过的人？约翰福音 15:22；罗马书 2:12。所以世界一词的意思是所有国家，马可福音 14:9, 10。还有世界一词，马可福音 16:15。（2）除去罪孽，是实际的、自由的、完全的赦免罪孽；就像耶利米书 50:20 所说，犹大的罪被寻找却找不到。撒母耳记下 24:10，大卫数点百姓后祈求上帝说：“耶和华啊，求你除掉你仆人的罪孽。”任何一个亚米尼派的人在良心上回答，大卫难道只为犹大、该隐和全人类所应得的祈祷吗？其中许多人永远不能以信心祈祷，就像大卫在这里所做的那样吗？或者他不是在寻求对他数点百姓的罪的实际赦免吗？约伯记 7:21。 为什么你不宽恕我的罪孽，除去我的过犯？以赛亚书 27:9。这是所有的果实，除去他的罪孽：这不是对全世界普遍存在的罪的潜在和无效的除去，而是属于教会的，通过教会的特殊苦难实现的，罗马书 11:27。这是我与他们的约，当我除去他们的罪孽时。直到以色列的人都得救，包括蒙拣选的犹太人和外邦人，以及犹太人的归信，这些话才会实现。但是亚米拿派说，即使犹太人从未归信，以色列一个人都没有得救，上帝的羔羊仍然除去了世人的罪孽：以赛亚书 6:7。你的罪孽被除去，你的罪被洁净：这不是像以赛亚在主触摸他的嘴唇之前所得到的不完全的赦免。约翰一书 3:5。你们知道他显现出来是为了除去我们的罪孽。约翰说的是除去我们的罪孽，约翰和那些被爱的圣徒的罪孽，他们被称为上帝的儿子，第 1 节，以奇妙的爱，世人不认识我们，第 2 节。我们将在基督显现时像他一样。 亚米尼洛主义者有责任给我们提供平行的地方，其中所有人的救赎，以及基督对所有人的裸露的权力和愿望，以及他随意订立任何恩典或行为的约定，都被称为“担当世人的罪孽”；然而整个世界可能会在他们的罪孽中死去，没有一个人得救。对我们来说，担当世人的罪孽是完全宽恕它们，在他的血中赦免罪孽，以弗所书 1:7；歌罗西书 1:14。涂抹过犯，以赛亚书 43:25，如浓云一样，以赛亚书 44:22。不再记念他们的罪孽，以赛亚书 43:25；耶利米书 31:24。这是在恩典的约中向犹大家庭、弥赛亚下的教会应许的担当罪孽，他们听到福音，耶利米书 31:34；希伯来书 8:8、9、10、11、12；罗马书 11:26、27；以赛亚书 59:20。这就是担当世人的罪孽；一个新的世界，在其中，主在他们的内心写下他的律法，并与他们订立永远的约，永不离弃他们，耶利米书 31:33、34、35、36、37，主将他的灵放在他们的内心，并将他的话放在他们的口中，以及他们后代和后代的后代的口中，以赛亚书 59:20、21。 亚米拿派人除去罪孽，是针对亚当的后裔中的每一个人，包括那些从未听说过盟约、话语、圣灵、种子、圣洁的种子、新心的人。最终，除去世人的罪孽，就是将它们远离我们，就像东离西有多远一样（诗篇 103:12）。这是赐给敬畏耶和华的人（诗篇 103:11），是耶和华怜悯的人，就像父亲怜悯儿子一样。而我们的罪孽被制伏，被抛入海的深处（弥迦书 7:19, 20），这是仅赐给耶和华产业中的余民的恩典。亚米拿派人除去罪孽，是对全世界广泛的罪孽赦免：让他们像我们一样用圣经证明他们的观点，并随身携带圣经。

Object. 15. "Tho' reconciliation be purchased to all and every one, yet it is not necessary that it be preached to all, and every one; but only it is required that God be willing it be preached to all: now, it is free to God, before he be willing, to make offer of the purchased reconciliation to all, to require afore hand, such acts of obedience, and duties, which being performed, he may publish the gospel to them; or being not performed, he may be unwilling to publish the gospel to them. Yea, though reconciliation be purchased to all, yet it is free to God, to communicate the benefits of his death, upon what terms he thinketh good: and Christ died (saith Mr. Moor) to obtain a lordship over all, and a power to save believers, and destroy such as will not have him to reign over them, as we heard before.
虽然和解是为所有人而买的，但并不需要向所有人宣讲；只需要上帝愿意向所有人宣讲。上帝可以在愿意之前自由地向所有人提供购买的和解，要求他们先表现出顺从和履行义务，这样他才能向他们传福音；或者他们未履行这些义务，他就不愿意向他们传福音。是的，虽然和解是为所有人而买的，但上帝可以自由地按他认为好的方式传达他死亡的好处：而基督死了（莫尔先生说），是为了得到对所有人的领主权和拯救信徒的权力，并摧毁那些不愿意他统治的人，就像我们之前听到的一样。

Answ. 1. We have in this doctrine, that argument yielded. God commanded to preach to all, and every one; Ergo, Christ died for all, and every one. For, 1. The consequence is true absolutely, by the Arminians doctrine, Christ absolutely died for all, and every one, without prescribing any condition to those for whom he dies: he saith not, My son dieth to purchase reconciliation to all, upon condition all believe, or perform some other duty: but believe they, or believe they not, the price is paid, and salvation purchased for all, without exception. But the antecedent is not true, but upon condition. God is not willing the gospel be preached to all, but to such as perform such conditions.
答案 1：根据这个教义，我们得出了这个论点。上帝命令传道给所有人；所以，基督为所有人而死。因为，1. 根据阿敏派的教义，这个结论是绝对正确的，基督绝对为所有人而死，没有对他所死的人设定任何条件：他没有说，我的儿子死了，为了使所有人和解，条件是所有人都要相信，或者履行其他的责任：无论他们相信与否，代价已经付出，救赎已经为所有人购买，没有例外。但前提是不正确的，只有在某种条件下才成立。上帝不愿意福音传给所有人，而是传给那些履行了这些条件的人。

2. If they perform not the condition, Christ should have said, "Preach not the gospel to all nations, nor to every creature; but only to such as ye find fit hearers of the gospel, and have performed such acts of obedience, as I require." For conditional threatnings are set down in the gospel, as well as conditional promises: he that believeth shall be saved, he that believeth not shall be damned. But in Old or New Testament, Arminians never shew us where the preaching of the word of grace is referred to our free-will: "Do this, O Ammonites, O Indians, and the glad tiding shall come to you; if ye do not this, ye shall never hear the gospel." Arminians say, God sendeth his grace and gospel, both genti minus dignæ et indigniori negat, to the unworthy nation, and denieth both to the worthier.
如果他们不履行条件，基督本应该说：“不要向所有民族，也不要向每一个受造物传福音；只传给那些你们认为适合听福音的人，并且已经完成了我要求的顺从行为。”因为福音中既有有条件的威胁，也有有条件的应许：信的必得救，不信的必定灭亡。但在旧约或新约中，阿敏派从未向我们展示过恩典之道的传讲与我们的自由意志有关：“阿扪人啊，印度人啊，你们这样做，福音就会传到你们这里；如果你们不这样做，你们将永远听不到福音。”阿敏派说，上帝将他的恩典和福音，既赐给不配的民族，也拒绝了更配的民族。

3. Arminians say, in Script. Synod. Dordr. p. 6. Lex non lata, aut non intellecta, cum intelligi non possit, non obligat: a law not made, or not understood, when it cannot be understood, doth not oblige. Then God cannot deny a salvation, and the benefit of a preached gospel to Indians, tho' both were purchased in Christ, if they never heard (as hundreds of nations could by no rumor, hear, or dream of Christ and the gospel) of Christ.
阿尔明派说，在《多德勒会议圣经》第 6 页上，法律如果没有制定或者没有被理解，当它无法被理解时，就不具有约束力。那么，即使印第安人从未听说过基督（就像数百个民族从未听说过基督和福音），上帝也不能否认他们在基督里所获得的救恩和传福音的好处。

4. How can God, with the same natural, and half-will, equally will that all be saved; when he absolutely, without merit, or condition, willeth the means of salvation to some, and denieth the means of salvation to the far greatest part of mankind, for want of a condition unpossible; because it neither was, nor could be known to them?
上帝如何能够以相同的本性和半意愿，同样地希望所有人得救；当他绝对地、无条件地愿意一些人得到救恩的途径，却因为缺乏一种不可能的条件，而拒绝了绝大部分人得到救恩的途径，因为这个条件对他们来说既不是已知的，也不可能被知晓？

5. By the Arminian way, Sin original, is no sin; it bringeth wrath and condemnation on no man. God beginneth upon a new score, and the reckoning of the covenant of grace, to count with all men; and God is so reconciled to all mortal men, and transacteth with them in such a way of free-grace, That he will punish no man, for any new breach, except committed actually by such as are come to age as have the use of reason, and are obliged to believe in Christ. Page 285, 286, 287. Dordr. Scrip. Synod. Yet hath God decreed never to reveal any such gracious transactions to millions of men, that better deserve to hear these secrets of grace, than thousands, to whom they are proclaimed in their ears, ere they can discern the right-hand by the left. This, Arminians say, was God's dispensation, Mat. 11 with Capernaum, and Tyrus, and Sidon. But, it will be found, that Arminians deny the prescience and fore-knowledge of God.
阿尔米尼派认为，原罪并非罪过；它不会给任何人带来愤怒和谴责。上帝会从头开始，根据恩典之约与所有人结算；上帝对所有凡人都如此和解，并以自由恩典的方式与他们交易，因此他不会因为新的违约而惩罚任何人，除非是已经到达年龄且有理性的人，他们有责任相信基督。然而，上帝决定永远不向数以百万计的人显露这些恩典的交易，这些人比那些千里之外已能听见的人更加值得了解这些恩典的奥秘，直到他们懂得左右之分。阿尔米尼派认为这是上帝的安排，见于马太福音 11 章，迦百农，推罗和西顿。然而，人们发现阿尔米尼派否认上帝的预知和先知能力。 285、286、287 页，多德教义会议录。

6. Most abominable, and comfortless, must the doctrine of the death of our Lord Jesus be, if Christ died only to be a Lord, and such a Lord, as he might have power without impeachment of revenging justice, to save men upon a new transaction, either of grace or works; and to destroy his enemies that would not accept of that new transaction; yet so, as when Christ hath died, and taken away the sins of all, and is made Lord and King of dead and quick, all mankind may freely reject all covenants Christ maketh, or can make, and be eternally lost, and perish.
6. 如果基督只是为了成为一个主，一个有权力而不受报复正义约束的主，以便在新的恩典或行为交易中拯救人类，并摧毁那些不接受这种新交易的敌人，那么我们主耶稣的死的教义将是最可憎恶和无慰藉的。然而，当基督已经死了，除去了所有人的罪，并成为死者和活人的主和王时，全人类仍然可以自由地拒绝基督所做或可以做的所有约定，并永远迷失和灭亡。

For, 1. Christ's princedom and dominion, that he hath acquired by death, is not a free-will power or possiblity, by which he may, upon such and such conditions kill, or save, tho' all may eternally perish. But Christ is made Lord of quick and dead, by dying, Rom. 14:9 that he might be Judge of all; but so, that we should not live and die to ourselves, but that, whether we live or die, we should be Christ's; tho' we change conditions, yet not masters in both, we should be the Lord's, v. 7, 8 as Christ lived again after death, that he might be the husband of his own wife, the church, that he died of love for.
因为，1. 基督所获得的公国和统治并非是一种自由意志的权力或可能性，他不可能根据这样那样的条件杀人或拯救人，虽然所有人可能都会永远灭亡。而基督乃是死而得着活人和死人的主，罗马书 14:9，为要作众人的审判。但这是应当不为自己活，也不为自己死；乃是为要不论活着或是死了，都归主耶稣。虽然我们在世的时期和不在世的时期有所改变，但我们不是自己的主人，都是属基督的。9. 因为基督死而复活，为的正是要作他自己的身体—教会的丈夫，且是出于他的爱而死的。

2. Upon what terms Christ was, by death, made a Lord, and acquired a princedom, upon these terms he was made a Prince over his church; for Lord, and Prince, and King, are all one; but the Lord maketh David, that is, Jesus the Son of David, Prince over his people: not with power to save or destroy his redeemed flock, and so as all the flock may eternally perish. Ezek. 34:22. Therefore will I save my flock, and they shall no more be a prey. —— v. 23. And I will set one shepherd over them, and he shall feed them, and my servant David he shall feed them, and he shall be their shepherd. v. 24. And I the Lord, will be their God, and my servant David a prince among them; I the Lord have spoken it. v. 25. And I will make with them a covenant of peace. Now, was Christ, by the blood of the eternal covenant, brought back from the death, and made a Shepherd of souls, to the end he might have power to destroy all the flock? Ezekiel saith, to seed them; the apostle, to make the saints perfect in every good work, working in them (actually and efficaciously) that which is well-pleasing in his sight, Heb. 13:20, 21. It is true, Christ obtaineth, by his death, a mediatory power to crush, as a potter's clay vessel, with a rod of iron, all his rebellious enemies. But, 1. This is not a power to crush any enemies, but such as have heard of the gospel, and will not have Christ to reign over them, in his gospel-government; but not to crush all his enemies, that never heard of the gospel, and so are not evangelically guilty in sinning against the Lord Jesus, as Mediator; for they cannot be guilty of any such sin, Rom. 10:14; John 15:22. He had, and hath power, as God equal with the Father to judge and punish all such as have sinned without the law. 2. It is not merit, or acquired by way of merit of Christ's death, that a crown is given to Jesus Christ, for this end, to destroy such enemies as are not capable of sinning against his Mediatory-crown; especially, when, as God, he had power to destroy them, as his enemies, tho' he had never been Mediator.
基督如何通过死亡成为主，获得王权，他就是按照这些条件成为教会的君王；因为主、君王都是一样的；但是主使大卫（即大卫的儿子耶稣）成为他的子民的君王：不是有能力拯救或毁灭他所救赎的群羊，以至于所有的羊都会永远灭亡。以西结书 34:22：“我必拯救我的群羊，他们不再作掠物。”——第 23 节：“我必设立一个牧人照管他们，牧养他们，就是我的仆人大卫。他必牧养他们，作他们的牧人。”第 24 节：“我耶和华必作他们的神，我的仆人大卫必在他们中间作王。这是耶和华说的。”第 25 节：“我必与他们立平安的约。”现在，基督是通过永远的约的血从死亡中复活，并成为灵魂的牧人，以便他有能力毁灭所有的羊群吗？以西结说是为了牧养他们；使徒说是为了使圣徒在各样善工上完全，使他们在他眼中行事蒙悦纳，希伯来书 13:20, 21。 基督确实通过他的死亡获得了一个调解的权力，用铁杖粉碎他所有的叛逆敌人，就像陶工粉碎陶瓷器皿一样。但是，1. 这不是粉碎所有敌人的权力，而是那些听说过福音却不愿意让基督在福音的统治下统治他们的敌人；而不是粉碎那些从未听说过福音的敌人，因此在犯罪时对主耶稣作为调解者没有罪责；因为他们不可能对这样的罪有罪责，罗马书 10:14；约翰福音 15:22。他作为与父神平等的神，有权力审判和惩罚那些没有遵守律法犯罪的人。2. 耶稣基督得到的王冠并不是通过他的死亡的功绩或通过功绩获得的，目的是为了消灭那些无法对他的调解王冠犯罪的敌人；尤其是当他作为神本身就有权力消灭他们作为他的敌人时，即使他从未作为调解者出现过。

Yea, Acts 5:31. 'tis said, him (whom ye slew, and hanged on a tree) hath God exalted with his right-hand, to be a Prince and Saviour (not to destroy all his subjects, upon foreseen condition of rebellion, to which they were, thro' corruption of nature, inclinable; but) that he might, by his Spirit, subdue corruption of nature, and give repentance to Israel, and forgiveness of sins.
是的，使徒行传 5:31。据说，他（你们所杀并挂在树上的人）被上帝高举起来，坐在他的右边，成为一位王子和救主（不是为了毁灭他的臣民，而是为了预见到他们因为本性的腐败而倾向于叛乱；而是）他可以通过他的圣灵征服本性的腐败，并给以色列人悔改和罪恶的赦免。

3. By what title Christ is made a King and Lord, by the same he is made Head of the body the church: for, Eph. 1:20, 21, 22, 23. By raising him from the dead, God conferred a headship upon him. Now, he was not made Head of the body, that he might destroy all the members, or most of them, as Arminians must say; but his Headship is for this end, that the whole body, by his Spirit fitly joined together, might grow up in love, Eph. 4:16 and that the members might receive life and spirit from him.
3. 基督被封为王和主的头衔，也使他成为教会的头：因为在以弗所书 1:20、21、22、23 中，上帝通过使他从死里复活，赋予了他头衔。现在，他成为身体的头，并不是为了毁灭所有的肢体，或者大部分肢体，正如亚米拿派人必须说的那样；而他的头衔是为了这个目的，就是整个身体借着他的灵，合宜地联结在一起，以爱心成长，以弗所书 4:16，并且肢体可以从他那里得到生命和灵性。

4. By the same title he is made Lord, by which he is made King, Governor, and Leader of the people; for power of dominion and Lordship is nothing but royal power. Now he was made King, not on such terms, as he might destroy all his subjects (for all mankind are his subjects, to Arminians) but he is made King, Psal. 72:11. That all nations may serve him; that he should deliver the poor, needy, and helpless; and redeem their souls from violence, and esteem their death precious: and he reigneth and prospereth as a King, that in his days Judah may be saved, and Israel dwell safely, Jer. 23:7, 8. And God raiseth the born of David, Luke. 1 and so setteth Christ on the throne, to perform his mercy promised to our fathers, and remember his holy covenant. Ver. 69, 70. That we might serve him in holiness and righteousness. Now, by the Arminian way, he is set upon the throne of David, to execute vengeance on all his subjects, and that he may utterly destroy all, if all rebel, and not to save one of Judah and Israel; for he may be a King without any subject, suppose all his subjects were cast in hell: yea, he groweth out of the root of Jesse, a royal Branch of king David's house; not that these wars may be perpetuated between God and all the children of men, but that the wolf should dwell with the lamb, and the leopard ly down with the kid, and the calf and the young lion together, and a little child should lead them; and the earth should be filled with the knowledge of the Lord, as the waters cover the sea, Isa. 11:1, 2, 6, 7, 8, 9. And Christ is given for a Guide and Leader of the people; sure, for the good of the flock, and that he may carry the lambs in his bosom, Isa. 40:11. That they should not hunger nor thirst, that neither the heat nor the sun should smite them; because he that hath mercy on them, doth lead them, and by the springs of water doth he guide them, Isa. 49:10. Salvation is engraven on the crown of Christ: by office, Christ must be a destroyer, and a Lord-crusher of his people, as a Jesus, and a Saviour, by this conceit.
4. 他以同样的头衔成为主，也以此成为国王、统治者和人民的领袖；因为统治和主权的力量无非是王权。他成为国王，并不是为了毁灭他的臣民（对亚米拿派来说，全人类都是他的臣民），而是他成为国王，使所有的国家都侍奉他；他要拯救贫穷、困苦和无助的人；他要救赎他们的灵魂，看重他们的死亡；他作为国王统治并繁荣，使犹大在他的日子里得救，以色列安居乐业。上帝兴起了大卫的后裔，如路加福音所述，安置基督在宝座上，以实现他向我们的祖先所应许的怜悯，并记念他的圣约。为了我们能以圣洁和公义事奉他。 现在，按照亚米尼洛的方式，他被安置在大卫的宝座上，为了对他的所有臣民执行报复，如果所有人都反叛，他可以彻底摧毁所有人，而不保留犹大和以色列的任何一个人；因为即使他的所有臣民都被投入地狱，他也可以成为一个没有臣民的国王：是的，他是耶西的根，大卫王家的一枝嫩芽；不是为了让上帝与所有人类的子女之间的战争永久化，而是为了让狼与羔羊同居，豹与山羊羔躺下，牛犊和幼狮一起，一个小孩子带领他们；地要充满对主的认识，如水充满海洋一样，以赛亚书 11:1, 2, 6, 7, 8, 9。基督被赋予为人民的指导者和领袖；当然，是为了羊群的利益，让他能够把羔羊抱在怀里，以赛亚书 40:11。让他们不饥不渴，不受炎热和阳光的侵袭；因为怜悯他们的人会引导他们，他会用水泉引导他们，以赛亚书 49:10。 救赎铭刻在基督的冠冕上：按职责，基督必须成为他的子民的毁灭者和主宰者，作为耶稣和救主，通过这种想法。

5. And what more contrary to the intrinsical end of Christ's death, than that he should obtain no other end by dying, but a placability, a possible salvation, a softning only of God's mind, by which justice should only stand by, and a door be opened, whereby God might be willing, if he pleased, to confer salvation, by this or that law, a covenant of grace, or of works, or a mix'd way, or by exacting faith in an angel, or an holy man; and this possible salvation, this virtual or half reconciliation, doth consist with the eternal damnation of all the world; whereas the genuine con-natural end of Christ's death is, John 10:10. That his sheep may have life, and have it more abundantly; he suffered, the just for the unjust, that he might bring us to God, 1 Pet. 3:18 and in the very act of suffering (to speak so) or in that he was stripped and died, The chastisement of our peace was on him, Isa. 53:5. This cannot be such a possible heaven, a fowl flying in the air, a may be as far off as a never-may-be, which may consist with an inevitable hell: so as Christ died not, but on a poor hopeless venture, and a forlorn contingency, that might as soon fill hell with the damned souls of all the world, as grace paradise with redeemed ones.
5. 耶稣基督的死亡的本质目的与之相反，他死后没有获得其他目的，只是通过使上帝的心软化，使公正只是站在一旁，打开一扇门，使上帝可以愿意，如果他愿意，通过这个或那个法律，一个恩典的约定，或者一个行为的混合方式，或者通过要求对天使或圣人的信仰，来赐予救恩；而这种可能的救恩，这种虚拟或半和解，与全世界的永恒的毁灭是一致的；然而，耶稣基督死亡的真正与天性相符的目的是，约翰福音 10:10 所说的，他的羊群可以得到生命，并且得到更加丰盛的生命；他为不义的人受苦，为要把我们带到上帝面前，彼得前书 3:18，而在他受苦的行为中（这样说），或者说在他被剥夺和死亡的过程中，我们得平安的惩罚都在他身上，以赛亚书 53:5。 这不可能是一个可能的天堂，一只禽鸟在空中飞翔，可能就像一个永远不可能的存在，这可能与一个不可避免的地狱相一致：所以基督不是为了一个贫穷无望的冒险和一个无助的偶然而死，这个偶然可能会像填满地狱一样，使全世界的可恶的灵魂，也可能会使恩典的天堂充满被救赎的人。

6. His coming in the world hath no such Arminian end, that we read of, as a possible saving, or an obtained salvation, that thousands, yea not one in the world may ever enjoy; but he came to seek, and actually, and intentionally, to save that which was lost, Luke 19:10 to save sinners, 1 Tim. 1:15 and Paul the first of sinners; and not for wrath, but that we might obtain salvation by our Lord Jesus Christ. 1 Thess. 5:9.
他来到这个世界并没有像我们所读到的亚米拿派的目的，即可能的拯救或已经得到的救赎，以至于成千上万的人，甚至世界上没有一个人能够享受；但他来是为了寻找并实际、有意地拯救那些失丧的人，路加福音 19:10，拯救罪人，提摩太前书 1:15，保罗是罪人中的首位；他来不是为了发怒，而是让我们借着我们的主耶稣基督得到救赎，帖撒罗尼迦前书 5:9。

7. Nor did he die so that we should not live to ourselves, but unto righteousness; but that we might be, 1 Pet. 2:24 redeemed from this present evil world, Gal. 1:4 from our vain conversation, 1 Pet. 1:18. That be might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works, Tit. 2:14. That we should glorify God in our bodies and spirits, which are God's, 1 Cor. 6:20. That he might present to himself a glorious church, not having spot nor wrinkle, or any such thing; but that it should be holy and without blemish, Eph. 5:27. Now, Christ may obtain the native and intrinsical end of his death; tho' all the redeemed ones (say the Arminians) live to themselves, and never be redeemed from the present evil world, nor from their vain conversation, and live and die to themselves, and walking in their lusts.
他也不是为了我们不再活给自己，而是为了活给公义；而是为了我们能从这个邪恶的世界中得赎，从我们虚浮的行为中得赎。为了他能从一切不义中赎回我们，并使我们成为他自己的特殊子民，热心行善。为了我们能在我们的身体和灵魂中荣耀上帝，因为它们是上帝的。为了他能给自己呈现一个荣耀的教会，没有污点、皱纹或任何瑕疵；而是圣洁无瑕。现在，基督可以实现他死亡的本质和内在目标；尽管所有得赎者（亚米尼派说）活给自己，从这个邪恶的世界中得不到赎，也得不到从虚浮的行为中得赎，活着和死去都是为了自己，沉溺于自己的欲望。

8. And upon what ground Christ is made Lord, he is made also a husband to the church; for the husband, as an husband, is made head of the wife. Now, the intrinsical end, that so the specific acts of this husband, who is joined to us by the marriage-covenant of free grace, must be free love to his spouse; as Paul expoundeth it, Eph. 5:25. And the native fruit and end of marriage is, that the spouse might have interest in the righteousness, glory, spirit, wisdom and sanctification, the kingdom and throne of the husband and Lord, not that he might condemn and destroy his spouse.
基督被立为主的根据是什么，他也被立为教会的丈夫；因为丈夫作为丈夫，被立为妻子的头。现在，这位丈夫与我们通过自由恩典的婚约结合，他的特定行为的内在目的必须是对配偶的自由爱；正如保罗在以弗所书 5:25 中解释的那样。婚姻的本质果实和目的是，配偶可以分享丈夫和主的公义、荣耀、灵、智慧和成圣、国度和宝座的利益，而不是他要谴责和毁灭配偶。

9. It is a reasonless conceit, that after Christ died, he had a freedom to transact for our actual saving and glorifying in what terms he will, law or gospel, grace or works; because he died the surety of the covenant of grace, Heb. 7:2 and made his testament, and last will, and confirmed it by his death as our friend, and bequeathed to his poor friends the promise of an eternal inheritance, Heb. 9:15 and so he died as the Mediator of the New Testament, and sealed the covenant with his blood, which is therefore called the blood of the eternal covenant, Heb. 13:20; Zech. 9:11. And therefore neither the first testament was dedicated without blood, Heb. 9:18, 19, 20, 21 and Christ by his blood entred into heaven, as a priest to intercede for us, v. 23, 24. And this Arminian way overturneth the whole gospel, which is a bargain of blood between the Father and the Son Christ; and Christ dying, and justifying, pardoning the iniquities of his people, making them heirs of the same covenant and kingdom with himself, is in this indenture of free grace, the chief man: now, impossible it is that this can be an effect of Christ's death, that he may set up a covenant of grace and a gospel-way to heaven, or set up another way; when as by the gospel covenant only God gave Christ a body, indented with him to do the work, to make his soul an offering for sin; and God promised to him, if he would die, a seed, and that the pleasure of the Lord should prosper in his hand, that his soul should be satisfied, that he should justify many, intercede for many, Isa. 53:9, 10, 11, 12. Now, if all might eternally perish, notwithstanding that Christ died for them, and it were free to Christ to make such a covenant after his death, in which not one man possibly may be saved; Christ then should do his work, and yet not have his wages, nor have a seed, nor justify his people, nor have a willing people to serve him; yea, then should Christ offer the sacrifice of his body, as our priest on earth, in shedding his blood, and yet not enter into heaven, and the holy of holiest, to intercede for us, as our high priest there also.
基督死后，他在我们的实际救赎和荣耀中有自由去以他所选择的方式进行交易，无论是律法还是福音，恩典还是行为，这是毫无道理的自负；因为他作为恩典的约的担保人而死，希伯来书 7:2，并制定了他的遗嘱和遗愿，并通过他的死作为我们的朋友来确认了它，并将永恒的产业的应许留给他的贫穷的朋友，希伯来书 9:15，所以他作为新约的调解人而死，并用他的血封印了这个约，因此被称为永恒约的血，希伯来书 13:20；撒迦利亚书 9:11。因此，第一个约也没有没有血而被奉献，希伯来书 9:18, 19, 20, 21，而基督通过他的血进入了天堂，作为一位为我们代求的祭司，希伯来书 9:23, 24。 这种亚民主义的方式颠覆了整个福音，福音是父神和基督之间以血为代价的交易；基督死亡、称义、赦免他的子民的罪孽，使他们成为与他自己同一约和同一国度的继承人，在这份自由恩典的契约中，基督是主要的人物：现在，基督之死不可能是这样的结果，他可以建立一个恩典的约和通往天堂的福音之路，或者建立另一种方式；因为只有通过福音的约，上帝才给了基督一个身体，与他签订契约，完成这项工作，使他的灵魂成为赎罪的祭品；上帝向他应许，如果他愿意死，他将得到后代，耶和华的喜悦将在他手中得以成就，他的灵魂将得到满足，他将使许多人称义，为许多人代求，以赛亚书 53:9、10、11、12。 现在，即使基督为他们而死，如果所有人都可能永远灭亡，并且基督在他死后可以自由地与他们达成这样的约定，其中可能没有一个人能得救；那么基督就会完成他的工作，却没有得到他的报酬，也没有后代，也不能使他的子民成为义人，也没有愿意事奉他的子民；是的，那么基督就会以他的身体作为我们地上的祭司，流血献上他的血，却不能进入天堂和至圣所，作为我们在那里的大祭司为我们代祷。

10. All the offices and relations of Christ, and comfortable promises of the gospel, shall be overturned; for it is in the free-will of man, that Christ be King, or no King; Head, or no Head of the church; a Husband, or no Husband: clear it is, Christ is a Gospel-King; now if his death might stand and attain its intrinsical end and effect, which is a meer possible reconciliation, and a salvation to his people standing only in a (may be) or a (may never be) then Christ is a Gospel-King, without a kingdom of grace, the fruits whereof are righteousness, joy of the Holy Ghost, and peace, Rom. 14:17. He is a King, but Judah shall never be saved in his days; there shall be no righteousness, no peace, no joy in his kingdom; he is a Redeemer and a Saviour, but his people are all eternally lost, and die in bondage and misery, and in their sins; he is a Saviour, but saves not his people from their sins; he is the chief corner-stone, but no other living stones are built on him; he is a Head, but hath not a living body quickned by his Spirit, nor a body that is the fulness of Christ; he is a Husband, but the essence of his marital and husbandly power standeth in that he hath power to destroy his spouse eternally, That he hateth his own flesh; he is a Shepherd, and a good Shepherd, and layeth down his life for his sheep, but the roaring lion devoureth all his flock; he carrieth not the lambs in his bosom, he feedeth them not in the strength of the Lord, he causeth them not lie down safely, he leadeth them not to the living waters, they hunger and starve eternally; he is the vine-tree, but no man bringeth forth fruit in him; he is an eternal Priest, but the sins of all he offereth for, remain in heaven before the Lord for ever; he is the promised seed, and by death triumpheth over devils and principalities and powers, but the serpent's head is not bruised, Satan is not cast out, Satan reigneth and ruleth in all mankind, he hath much in Christ, all the world of elect and reprobate; all Adam's sons live and die in sin, and are tormented with the devil and his angels eternally; such a thing as life eternal and the kingdom of heaven is for no use offered or purchased to the Redeemed, who stand before the throne, and sing praises to the Lamb: he is the Lord and builder of hit house the church; but he hath no church, but that which cannot be called a church: I know no article of the gospel, that this new and wicked religion of Universal Atonement doth not contradict.
10. 基督的一切职务和关系以及福音的舒适应许都将被推翻；因为是否接受基督作王，是否接受他作教会的头，是否接受他作丈夫，都在人的自由意志中。显然，基督是福音的王；如果他的死能够实现其内在的目的和效果，即仅仅是可能的和永不可能的调和，以及拯救他的子民，那么基督就是一个福音王，而他没有恩典的国度，其果子就是公义和圣灵的喜乐以及平安（见罗马书 14:17）。他是一个国王，但犹大在他的时代永远得不到拯救；他的王国中没有公正、没有和平、没有喜乐；他是救赎者和救主，但他的子民永远失落，活在奴役和痛苦中，活在罪恶中；他是救主，但不能拯救他的子民脱离罪恶；他是房角石，但没有其他活石建立在他之上；他是头，但没有被他的圣灵使活过来的活体，也没有成为基督的丰满的身体；他是丈夫，但他婚姻和丈夫的权力的本质在于他有权力永远毁灭他的配偶，他憎恨自己的肉体；他是牧人，是好牧人，为他的羊舍命，但吼叫的狮子吞噬了他的羊群；他不把小羊羔抱在怀里，不以主的力量喂养他们，不使他们安全躺下，不引导他们到活水旁，他们永远饥饿和挨饿；他是葡萄树，但没有人在他身上结果；他是永远的祭司，但他为所有人献祭的罪恶永远留在主面前；他是应许的后裔，通过死亡战胜了魔鬼列国、掌权者和权势，但蛇的头没有受伤，撒旦没有被赶出，撒旦在全人类中统治和掌权，他在基督里有很多东西，选民和被弃者的整个世界；亚当的子孙都活在罪中，死在罪中，并永远受到魔鬼和他的使者的折磨；对于救赎者来说，永生和天国的存在毫无用处，也无法购买；他们站在宝座前，赞美羔羊：他是教会的主和建造者；但他没有教会，除了那些不能被称为教会的东西：我不知道福音的任何一条，这种新的邪恶的普遍救赎宗教都不与之相符。

11. To believe in Christ, is to believe that omnipotency can save Judas, Pharaoh, and all, every mortal man, so they believe in Christ; but Christ hath purchased sufficient grace to no mortal man, because in the obtaining of eternal life to all the world, as Arminians say, neither faith, repentance or grace to believe and repent, hath any place. God might after Christ's death have required nothing for our actual salvation, but abstain from eating the fruit of such a tree, and ye have life eternal in Christ.
相信基督，就是相信全能可以拯救犹大、法老和每一个凡人，所以他们相信基督；但基督没有为任何凡人购买足够的恩典，因为按亚米尼派的说法，在为全世界获得永生的过程中，信仰、悔改或相信和悔改的恩典都没有任何地位。上帝在基督死后本可以要求我们为了实际的救赎而什么都不做，只需避免吃那棵树上的果子，你们就在基督里得到永生。

12. How can Christ's satisfaction be imputed to any man, seeing it is a meer possible salvation, or a power to save, that may, and doth stand, with the damnation of millions that Christ died for?
基督的满足如何能归咎于任何人呢，因为它只是可能的救赎，或者是拯救的力量，它可能并且确实与基督为之死亡的数百万人的定罪并存吗？

13. Christ, dying, had in his eye the sanctification, the giving of the Spirit, the raising to life, the eternal glory of not one man more than another, not of Peter, of Moses, more than of Cain or Judas; though he said, John 17:19. For their sakes sanctify I myself. And v. 24. Father, I will that those whom thou hast given me, should be where I am, that they may behold the glory that thou hast given me. I pray not for the world, but for them that thou hast given me.
13. 基督在临终时，他的眼中有着使圣化、赐予圣灵、使复活、永恒荣耀的视野，不仅仅是某个人，不是彼得、摩西比起该隐或犹大更多；尽管他说过，约翰福音 17:19：“我为他们自己分别自己。”和第 24 节：“父啊，我愿意你所赐给我的人都与我同在，使他们看见你赐给我的荣耀。我所求的不是为世界，而是为你所赐给我的人。”

14. Christ hath died, yet he must, by the Arminian way, make no testament, appoint no certain heirs, but win the dead man's legacy by free-will, and have it who will.
基督已经死了，然而按照阿米拿派的观点，他不能立遗嘱，不能指定确定的继承人，而是通过自由意志赢得死者的遗产，任由任何人得到。

15. Christ obtained by his death that the gospel should no more be preached than the law, or faith in an angel, that men may be saved.
基督通过他的死亡使福音不再仅仅是传讲，就像律法或对天使的信仰一样，以便人们得救。

Use. All the doctrine contrary to Universal Atonement, doth highly advance Christ; for by it the Lord Jesus, as Mediator and our High Priest, must be essentially grace, and essentially an ambassador of grace. It is kindly to Christ to save, salvation belongeth to Christ as Christ; enjoy him as a Saviour, and ye cannot perish; be joined to him as a Husband, and he cannot but love and save his spouse; submit to him as a King, and ye must share with him in his throne, his King's-royal crown was never ordained for another end, but that the lustre of the precious stones in that crown should shine on the face and souls of his redeemed ones; Christ came not to destroy, but to seek and save the lost. Get an union with Christ by faith and the spirit of the Lord Jesus, and he will save you (to speak so) whether you will or no; ye complain of corruption, he is a King over the body of sin, he is a Priest to sacrifice lusts. To preach Christ a dying Redeemer of all and every one of mankind, when millions redeemed do eternally perish; is to steal away Christ from the people, as thieves in Jeremiah's days did steal the word of the Lord; it is to make the Lord Jesus as weak and powerless a priest, as ever any son of Aaron; for his blood no more can take away their sins, than the blood of bullocks or goats could do it: it is to enthrone free-will, and dethrone the grace of Christ, and to put shame on the Lord Jesus and his blood. And though these enemies of the cross of Christ, now croud in, in England, under the name of the godly party; yet it was a good observation of that learned and gracious servant of Christ, Doctor Ames, who conversed with the Arminians, that he could never see a proof of the grace of Christ, in the conversation of such men as, in doctrine, were declared enemies of the grace of Christ.
使用。所有与普遍救赎相悖的教义，都极大地提升了基督；因为通过它，主耶稣作为调解者和我们的大祭司，必然是恩典的本质，也是恩典的使者。拯救是对基督的恩待，拯救属于基督作为基督；享受他作为救主，你就不会灭亡；与他结为丈夫和妻子，他必然爱并拯救他的配偶；顺服他作为国王，你必然与他分享他的宝座，他的国王皇冠从未被指定为其他目的，只是为了让那顶皇冠上的宝石的光辉照耀在他所救赎的人的脸上和灵魂上；基督来不是为了毁灭，而是为了寻找和拯救失丧的人。通过信仰和主耶稣的灵与基督结合，他将拯救你（这么说），无论你愿意与否；你抱怨堕落，他是罪的主宰，他是牺牲欲望的祭司。 传道基督是全人类的救赎者，当数百万被救赎的人永远灭亡时；这就像耶利米时代的贼偷走了上帝的话语一样，将基督从人民中夺走；这使主耶稣成为一个软弱无能的祭司，就像亚伦的儿子一样；因为他的血不能像公牛或山羊的血一样洗净他们的罪孽；这是为了让自由意志登上王位，废黜基督的恩典，并对主耶稣和他的血蒙羞。尽管这些基督十字架的敌人现在在英格兰以虔诚派的名义涌入，但基督的仆人、学者和恩典的仇敌之一阿姆斯博士曾经观察到，他从与阿米纳派的人交往中无法看到基督的恩典的证据。

Now for the word, all, and the world, and all nations, it may be demonstrate from Christ's will in the scriptures, that if universal atonement, and redemption of all and every one, can be proved from these grammatications: then with the like strength I can prove, 1. The conversion of all and every mortal man to saving faith. 2. The eternal salvation of all and every man. 3. The eternal perishing of all and every one, which must be infinitely absurd and blasphemous: and if the good-will of God cannot be extended to the end, and the efficacious and only saving means tending to this end, which are salvation and saving faith; with no colour of reason can it be extendeded to one means of redeeming all and every one, rather than to another.
现在对于“全部”这个词，以及世界和所有国家，可以从圣经中基督的意愿来证明，如果可以从这些语法上证明普遍的救赎和所有人的救赎，那么我也可以用同样的力量证明：1. 所有人都会归向救恩的信仰。2. 所有人都会得到永恒的救赎。3. 所有人都会永远灭亡，这是无限荒谬和亵渎的。如果上帝的善意不能延伸到最终目标，以及达到这个目标的唯一有效的救赎和信仰，那么毫无理由将其延伸到一种救赎所有人的方式，而不是另一种方式。

1. There is an universal conversion, and saving illumination, which is called in the text, a drawing of all; and I when I am lifted up on the cross, will draw all men to me. Here is a drawing of all men, and so an effectual conversion, but not of all and every man, as Mr. Den (Drag net, p. 80.) saith; 1. Because, v. 33. This drawing is by the power of Christ, lifted up on the cross, and by the Holy Spirit given by Christ, John 7:39 and 14:16, 17 and 15:26, 27 and 16:7, 13, 14. Now, it can be no gospel-truth, that Christ draweth, by the lifting of himself on the cross, and by his death, all and every man to himself, even thousands and millions of the sons of Adam, that never heard one letter or the least sound of the gospel, or of his lifting up on the cross; for sure, Christ's death-drawing must be by proposing the beauty and loveliness of Christ crucified, which thousands never heard of. 2. This drawing must be all one with the drawing which effectually produceth running, Cant. 1:4 after Christ; and which is, John 6:44. Now, when Christ saith, no man can come except he be drawn; he clearly sheweth, that the drawing of the Father is a peculiar privilege of some, and not common to all; as the other two expressions beside, of being taught of God, and hearing and learning of the Father. 3. Because all the drawn are raised up by Christ their life and head at the last day, v. 44. 4. The adversary cannot show any drawing of Christ, or to Christ, that is common to all, and every one of mankind.
有一个普遍的转化和拯救的启示，被称为全人类的绘画；当我被举在十字架上时，我会将所有人都吸引到我身边。这是所有人的绘画，因此是一种有效的转化，但并不是所有人，正如丹先生所说（《拖网》，第 80 页）。1.因为，第 33 节。这种吸引是基督在十字架上被举起的力量，以及由基督赐予的圣灵，约翰福音 7:39、14:16、17、15:26、27 和 16:7、13、14。现在，基督通过自己在十字架上的举起和他的死亡吸引所有人，甚至亚当的千百万子孙中从未听过福音或他被举起在十字架上的最微小的声音，这绝对不可能是福音的真理；因为基督的死亡吸引必须是通过提出基督被钉十字架的美丽和可爱，而这是成千上万的人从未听说过的。2.这种吸引必须与产生奔跑的吸引完全一致，雅歌 1:4 追随基督；这就是约翰福音 6:44 所说的。 现在，当基督说，除非他被拖动，否则没有人能来；他明确表明，父亲的拖动是某些人特有的特权，而不是所有人共有的；就像其他两个表达方式一样，被上帝教导，听从和学习父亲的话。3.因为所有被拖动的人都会在末日由基督他们的生命和头领复活，第 44 节。4.对手无法展示基督对所有人和每个人都共有的拖动。

So, All Israel shall know the Lord, as it is Heb. 8:10. For this is the covenant that I will make with the house of Israel (saith the Lord) I will put my laws into their minds, and write them in their hearts; and I will be to them a God, and they shall be to me a people. v. 11. And they shall not teach every one his neighbour, and every man his brother, [Gr. hotì pantes eidesousi me.] They shall all know me, from the least of them, even to the greatest: when was this covenant made? Under the Messiah, when both the Jews to whom this apostle wrote, and the Gentiles came in. After those days, Arminians cannot deny, but the putting of the law in the mind, and writing it in their hearts, and this knowing of the Lord, not by the ministry of men, but by the inward teaching of the Spirit, must be saving conversion; and there is no more reason to expound Israel, all Israel, both Jews and Gentiles, of all of every kind, and some few (except they flee to our universality of the elect) in the matter of conversion, than in the matter of redemption by Christ, when it is said, Christ gave himself a ransom for all, 1 Tim. 2. Because it is their constant doctrine, to make all and every one of Adam's sons, as many as Christ died for, to be the parties with whom the covenant is made; so in the same covenant, it is said, John 6:45. [Gr. Kai esontai pantas] They shall be all taught of God, as Jeremiah saith, chap. 31:34. [Heb. ki culam] &c. Because they shall all know me, for I will forgive their iniquity, and remember their sin no more: except they admit an universality of the redeemed of God. Then, as they contend for an universal redemption, and all and every one of mankind, in Christ, to be taken in within the covenant of grace (for they expound all those of the visible church) there is as good reason, that we prove from the grammar of [Heb. col.] and [Gr. pantes] all, an universal regeneration, and an universal justification of all, as they can prove an universal redemption; so is the same promise, Isa. 54:11 and clearly, Rom. 11:26. All Israel shall be saved. He meaneth Jews and Gentiles, when the fulness of the Gentiles shall come in; here is universal salvation of all.
所以，以色列人都要认识主，正如希伯来书 8:10 所说。因为这是我与以色列家立的约（主说），我要将我的律法放在他们的心里，写在他们的心上；我要作他们的神，他们要作我的子民。v. 11. 他们不再各自教导邻舍和弟兄，[希腊文：因为他们都要认识我。] 他们都要认识我，无论是最小的，还是最大的：这个约是什么时候立的？在弥赛亚时代，当这位使徒写信给犹太人和外邦人时。亚米尼派人不能否认，将律法放在心里并写在心上，以及通过内在的圣灵教导而认识主，必须是拯救的转变；在转化的问题上，没有比在基督的救赎问题上更多的理由来解释以色列人、所有以色列人，包括犹太人和外邦人，以及一些少数人（除非他们逃到我们选民的普遍性）；正如所说，基督为众人作了赎价，提摩太前书 2。 因为这是他们的持久教义，使亚当的每一个儿子，就是基督为之死的人，都成为与之立约的一方；所以在同一个约中，如约翰福音 6:45 所说，他们都要蒙上帝的教导，正如耶利米书 31:34 所说，他们都要认识我，因为我要赦免他们的罪孽，不再记念他们的罪恶：除非他们承认上帝所救赎的人是普遍的。既然他们主张普遍救赎，认为基督中的所有人类都被纳入恩典的约中（因为他们解释所有这些都是指可见教会），那么我们有充分的理由从希伯来文的“col”和希腊文的“pantes”中证明普遍的重生和普遍的众人的称义，就像他们可以证明普遍救赎一样；同样的应许在以赛亚书 54:11 和罗马书 11:26 中也清楚地表明，以色列人都要得救。他指的是犹太人和外邦人，在外邦人的数目满了的时候；这里是所有人的普遍救恩。

So, by John Baptist's ministry, all and every one of his hearers must be converted, why? As Arminians expound many that Christ died for, Mat. 20:28. To be all and every man without exception. 1 Tim. 2:6; Heb. 2:9; 1 John 2:1 to they are debtors to us for the same liberty, Mal. 4. He shall turn the hearts of the fathers to the children. Luke 1:16. Many of the children of Isreal shall he turn to the Lord their God: these we must expound, by the Arminian grammar, of the conversion of all and every one, that heard John preach; contrary to Luke 7:29, 30 for Pharisees and lawyers were not converted. Yea, it is said, Isa. 40. Every valley shall be exalted, and every mountain shall be made low, and the crooked shall be made straight, and rough places plain, and the glory of the Lord shall be revealed, and all flesh shall see it together. Mat. 3 expoundeth it of the preaching of repentance, and the coming of the kingdom of God, by the ministry of John; so doth Mark 2:3 and John 1:23. And the filling of valleys, and making straight crooked things; is sure the humbling of the proud, and the exalting of the humble, and the conversion of the disobedient: but who can say that all and every mountain was made low? by John's ministry, or Christ's either? Was the gospel preached to all and every man? Or the heart of every son, converted to the Father? Or, did all flesh see or enjoy the salvation of God? Then they must flee to our exposition: yea, the seeing of the salvation of God, is no less the saving of all, which Arminians cannot say. Mr. Denne saith, "That the seeing of God, is in that when they knew God, they glorified him not as God, Rom. 1:21. And they liked not to retain God in their knowledge, as that is, They have both seen and hated both me and my Father; and Mat. 13:13. And seeing, they see not; but (saith he) it is not to be understood of saving knowledge.
所以，根据约翰洗者的事工，他的听众中的每一个人都必须转变，为什么？正如亚米尼派所解释的，基督为许多人而死，包括每个人，没有例外。提摩太前书 2:6；希伯来书 2:9；约翰一书 2:1，他们对我们有同样的自由负债，玛拉基书 4。他必使父亲的心转向儿女。路加福音 1:16。以色列的许多子民他要使他们归向他们的上帝：我们必须按照亚米尼派的语法解释，将这些人解释为约翰传道时听到的每个人的转变；与路加福音 7:29,30 相反，法利赛人和律法师没有被转变。是的，以赛亚书 40 说，每一个山谷都要填满，每座山都要降低，弯曲的要变直，崎岖的要变平，耶和华的荣耀要显现，凡有血气的都要一同看见。马太福音 3 将其解释为悔改的传讲和上帝国度的来临，通过约翰的事工；马可福音 2:3 和约翰福音 1:23 也是如此解释。 山谷填满、弯曲之地修直、骄傲者卑微、谦卑者被提高、悖逆者转变，这是肯定的，但谁能说所有山都被降为低谷？是约翰的事奉，还是基督的？福音是向所有人传扬的吗？或是每个人的心都归向父？或是所有的血肉都看见或享受了神的救恩？那么他们必须转向我们的解释：是的，看见神的救恩与拯救所有人并无差异，这是亚民尼家人无法说的。邓恩先生说：“看见神，在于当他们知道神的时候却不将他当作神荣耀他，罗马书 1:21。他们不喜悦认识神，正如所说，他们既看见我，又憎恨我和我父；马太福音 13:13。他们看见却不看见；但（他说）这不是指拯救知识。

Answ. 1. This is contrary to the scope of the prophet Isaiah, and of the Evangelists, who aim at holding forth the fruits of the gospel in John Baptist his ministry, which was the conversion of souls, as Malachi saith, and the bringing down the proud, and in turning many of the children of Israel to the Lord their God; and in going before Christ in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, and to make ready a people prepared for the Lord, Luke 1:16, 17. Which is a clear exposition of laying every proud mountain level to Christ, and of fitting souls for the Messiah; which no man can say, by reaching such a knowledge of Christ, as idolatrous heathens had of God as Creator, or blind and obstinate Pharisees had of Christ and his Father, whom they both saw, and hated, John 15; Rom. 1:21. That seeing of the salvation of God, is neither conversion, nor preparation of a people for Christ. 2. The phrase of seeing God, and the salvation of God, being set down as a powerful fruit of the gospel, hath never in scripture so low a meaning, as is not wanting to natural men, and Atheists and Pharisees: but is meant of an effectual knowledge of God, and the enjoying of God, as Job 19:25. I shall see God. Psal. 106:5. That I may see, that is, enjoy the good of thy chosen. Isa 33:17. Thine eyes shall see the King in his beauty. Isa. 52:10. The ends of the earth shall see the salvation of our God. Mat. 5:8. Blessed are the pure in heart, for they shall see God. John 3:3. Except a man be born again, be cannot see the kingdom of God. Acts 22:14. Then Ananias said to Saul, The God of our fathers hath chosen thee, that thou shouldst know his will, and see that just One. Heb. 12:14. Follow holiness, without which no man shall see the Lord. But if Mr. Denne and others will contend, that this seeing of the salvation of God, is the revelation of the literal knowledge of Christ, that saving thing which is bestowed on the nations by the ministry of John, and the coming of the Messiah; they must with us confess a large synecdoche and figure in this, when it is said, All flesh shall see the salvation of God; because there are thousands that live and die in the region and shadow of death, to whom the least taste of literal knowledge of Christ, or of his name, never came, Psal. 29:9. In his temple shall everyone speak of his glory; not every one, but converts only, can utter the glory of God savingly, in the temple of the Lord; otherwise many speak, and do in his temple, to his dishonour, Jer. 7:4, 10, 11; Ezek. 23:38, 39; Acts 2:4. They were all filled with the Holy Ghost. 17. And it shall come to pass in the last days (saith God) I will pour out my Spirit upon all flesh. Now it is clear, this is a prophecying of all flesh within the church: your sons and your daughters shall prophesy, your young men shall dream dreams, &c. Now, all flesh did never prophesy, nor was the Holy Ghost on Ananias and Sapphira. Rom. 4. Abraham is called the father of us all. A spiritual father by faith, he is to those that are of the faith of Abraham: now, Arminians will not suffer us to expound us all in the matter of redemption of us all, the elect of God, and believers; but of all and every one within the visible church, John 1:16. And of his fulness have all we received, and grace for grace. There is as good ground for saving grace given to all in Christ, as for universal redemption, except the words be restricted. For Arminians have ground from the words to alledge, All we, among whom Christ dwelt, have received grace, all we who saw his glory, as the only begotten Son of God, v. 14 which sight is the sight of saving faith, not given to all and every son of Adam. 14. And he dwelt personally in the flesh and nature of all Adam's sons. So it is said, 1 Cor. 12:13. For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink unto one Spirit [Gr. he meis pantes.] How can Arminians decourt from a spiritual communion, in both sacraments, all Jews and Gentiles in the visible body of Christ, except they restrict all [Gr. pantes,] as we do? And 2 Cor. 3:18. But we all with open face [Gr. he meis de pantes,] beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord. Now, Paul speaketh of all under the gospel, and under the glorious ministration of the Spirit, opposite to the condition of the children of Israel, who were under the law, which was the ministration of death, v. 6, 7, 8 whose minds are blinded, through the vail that was, and yet is over the hearts of that stiff-necked people, in reading of the Old Testament: whereas this vail is taken away in Christ, and we all under the gospel have the Spirit, and are free, and see the glory of the Lord, and are changed into the same glory, being in the suburbs of heaven; all of us having our faces shining with the rays and beams of the glory of the gospel, in the face of God, in a more glorious manner than the face of Moses did shine when he came down from the mount, with a glory that was to be done away: whereas this is eternal, v. 9, 10, 11, 12 compared with v. 17, 18. Now, let Arminians speak, if they think all and every one that heareth the gospel are partakers of this vision of God in the kingdom of grace? And, Eph. 4. Christ ascending on high, gifted his church with a ministry, v. 13. Till we all come in the unity of the faith, and of the knowledge of the Son of God, into a perfect man, unto the measure of the stature of the fulness of Christ. When we (to decline the absolute universality of the redemption of all and every one) do say, We all, and he tasted death for all men, and Christ gave himself a ransom for all; all must be restricted according to the scope, the antecedent and consequent of the text; we cannot be heard. Mr. Moor saith, We make the Holy Ghost to speak untruth, because we expound, all men, to be few men: yet must they either use the same restriction, and acknowledge an universality of converted and saved men, and so expound, all, to be few, as we do; or they can no more decline the universal salvation of all, and every one, than we can decline the catholic redemption of all and every one. So, they must say, That the number of the perfected saints, that attain to the fulness of grace and glory, and to a perfect man in Christ, is equal to that visible body, the church, gifted with apostles, evangelists, prophets, and pastors, and teachers. For, all the like places Arminians expound of the body, of the whole body of the visible church, externally called: now, this is most absurd, that all and every one should be saved, to whom apostles and pastors were sent to preach the gospel; then need force all must be restricted to the chosen flock only: so, Luke 16:16. The kingdom of God is preached, [Gr. kaì pâseis auten biazetai] and every man presseth violently to it. The meaning is not as Mr. Denne (Denne Dragnete p. 96.) faith, that every one is pressed by command, and gospel-exhortation to repent: for, (1.) From John Baptist's time, all and every one heareth not the gospel, Mat. 10:5. (2.) Mat. 11 v. 12 is clearly expounded by an active verb, these that take heaven violently, [Gr. árpázou sin autèn,] take it by force: but do all and every son of Adam take heaven by force? No, then, there must be an all, and a catholic company of converted and saved persons, by this conceit. And, 1 Thes. 5:5. Ye are all Gr. pántes humeîs] the children of light, and the children of the day; we are not of the night, nor of the darkness: these all, that are called the children of the day, are opposed, in the fore-going verses, to the children of darkness, on whom the last day cometh suddenly, as child-birth pains on a woman. 2. All these are the children of light, who are exhorted to be sober, not to sleep, v. 6, 7, 8. And whom God hath not appointed for wrath, but for salvation, by the means of our Lord Jesus. But these be all the visible church of Thessalonica; Ergo, there were no children of darkness among them, which is absurd; and will be denied by Arminians. When Christ speaketh to the multitude, he faith, Mat. 25:8. All ye are brethren: they must be brethren, by the new birth. v. 8. Call no man your father on earth, &c. Phil. 1:7. Ye are all partakers of my grace. Now, he speaketh of these in whom Christ had begun the good work, and would perfect it unto the day of Christ, v. 6. Such, the Arminians do say, were all the visible saints at Philippi. Then, by this, all and every one of them were converted, 1 Cor. 11:4. The head [Gr. pantòs andròs] of every man is Christ, of every man without exception? No, these of whom Christ is head, these are his body, the church, that have life from him, and are knit to him by the Spirit, and among themselves by spiritual ligatures, Eph. 1:22, 23 and Christ's fulness, Eph. 4:16; Col. 1:18; Gen. 21:6. All that hear shall laugh with me; Sarah meaneth the laughter of faith: then, must all that hear of Sarah's bearing of Isaac in her old age, believe in Christ, as Sarah did? Psal. 65:2. O thou that hearest prayer, unto thee shall all flesh comes: A figure there must be in the word flesh; and if there be no figure in the particle [Heb. col] then must all flesh, and all Adam's sons put up prayers to God, contrary to experience, and to scripture, Psal. 14:4; Psal. 53:4; Jer. 10:25. So Psal. 72:12. All nations [Heb. col gojim] shall serve him; it is meant of Christ, and in the letter cannot be true, if many refuse him to be their king, Psal. 2:3; Luke 19:14; Psal. 110:1. So it is said, Psal. 22:27. All the ends of the world shall remember, and turn to the Lord; and all the kindreds of the nations shall worship before thee. Now, that he meaneth of spiritual turning to God, and of repentance, is clear, v. 18. For the kingdom is the Lord's, and he is the governor among the nations, v. 13. A seed shall serve him, it shall be counted to the Lord for a generation. Except there be a restriction of this (All) how will Arminians eschew this, that all, and every man of the heathen, shall repent, and be a holy seed devoted to the Lord, as his righteous ones? For, sure, the same expression of all nations, Isa. 40:16 are taken for all and every one of mankind. Psal. 66:9. All nations, [Heb. col gojim] whom thou hast made, shall come and worship before thee, O Lord, and shall glorify thy name, Isa. 66:23. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, faith the Lord. Let Arminians speak, it all flesh, that cometh before God, from sabbath to sabbath, under the New Testament, to worship, be as large and comprehensive as the same expression, Isa. 40:6. All flesh [Heb. col baser] is grass. Sure, the latter comprehendeth all Adam's sons, without exception, even including infants; the former cannot bear so wide a sense. So, Gen. 12:3. In thee shall all the families of the earth be blessed. Gen. 22:18. If the meaning be, that, without any figure or exception, all and every family be blessed in Christ; then shall I infer, that all the families of the earth, without exception, are justified by faith in Christ, Gal. 3:10, 11, 12, 13, 14 and that the nations of the earth, without exception, are heirs of the promise, have right to strong consolation, are fled for refuge to lay hold on the hope laid before them, and have anchored their hope up within the vail, whither the Fore-runner Christ hath entred; for of these nations the apostle expoundeth the promise, Heb. 6:13, 14, 15, 16, 17, 18, 19, 20. So Isa. 27:6. Israel shall blossom and bud, and fill the face of the world with fruit; then, shall there be none on earth, but the blossoming Israel of God? Rom. 11:26. And so all Israel shall be saved, as it is written, There shall come out of Zion a Deliverer, &c. These that Paul calleth all Israel, Isa. 59:20, 21. calleth Jacob and the seed, and the seed's seed. Isa. 59:19. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. Mal. 1:11. For, from the rising of the sun, even to the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the heathen, faith the Lord of hosts. If from the East to the West, and in all places of the Gentiles, men fear the name of the Lord; then sure, the whole inhabitants of the earth, between the rising of the sun to the going down of the same, must be converted to Christ, and offer prayers, praises, spiritual service to Christ, except some restriction be made; the most part from the East to the West, are enemies to the gospel. And how would Arminians triumph, if so much were said for universal redemption, as is said for universal regeneration and conversion of all, except we say there must be a figure, a synecdoche, of all or many? Or Christ's all, and universality of converted ones, must be here meant? John 1:9. That was the true light, that inlightneth every one that cometh into the world. What? even infants who come into the world, and all and every one of Adam's sons? It cannot be true, in any sense; except it be meant of the light of the gospel, that yet never came to the half part of the world: for, v. 10. The world knew him not; and v. 6. There was a man sent from God whose name was John, v. 7. The same came for a witness, to bear witness of the Light, that all men through him might believe. Can any divinity teach, that God intended, that all and every mortal man should believe by him, that is, by the ministry of John, the morning-star, which was to fall, and disappear, and shine no more, at the rising of Christ the Sun of righteousness? 1 John 2:27. Ye need not that any teach you, but the anointing that ye have received teacheth you all things. Why should then fewer have the Spirit of holy unction in them than the world, for whom Christ is a propitiation, and all the visible saints that John writeth unto? 1 John. 1:2 & 2:1, 2, & 4:9. God sent his only begotten Son to the world, that we through him might live. Nor need we flee to that exposition ever and anon, that Christ died for all, that is, all ranks of men: for, all, is put in scripture ordinarily for many; as Deut. 1:21; Psal. 18:17; Jer. 15:10 and 19:9 and 20:7 and 23:30 and 49:17; Ezek. 16:27; Exod. 33:10; Col. 1:28; Isa. 61:9; Gen. 41:57; Mark. 14:4; John 3:26; Acts 17:31 and 10:38; Mark. 1:37; 2 Cor. 3:2; Luke 24:47 and 4:15; Isa. 2:2, 3. Otherwise, I could say, Christ died for no man, because the scripture ascribeth an universality to the wicked, Jer. 6:28 & 9:2; Mic. 1:7; 1 John. 2:15, 16 and 1 John 5:19.
答案 1：这与先知以赛亚和福音书作者的目标相悖，他们的目标是在约翰·洗者的事工中展示福音的果实，即使得灵魂归向上帝，正如玛拉基所说的，降伏骄傲的人，并使以色列的许多子民归向他们的上帝；并且在以利亚的灵和能力中走在基督的前面，使父亲的心归向儿女，使不顺从的人归向义人的智慧，并为主预备好一个民族，路加福音 1:16, 17。这清楚地解释了将每座骄傲的山都铺平给基督，并使灵魂适应弥赛亚的意思；没有人能够通过对基督的认识达到这一点，就像拜偶像的外邦人对上帝作为创造者的认识，或者盲目顽固的法利赛人对基督及其父的认识一样，他们都看见了并憎恨了，约翰福音 15 章；罗马书 1:21。看到上帝的救恩既不是转变，也不是为基督预备一个民族。2. 看到上帝和上帝的救恩这一短语，作为福音的有力果实，从未在圣经中有如此低的含义，以至于不需要自然人、无神论者和法利赛人，而是指的是对上帝的有效认识和享受上帝，如约伯记 19:25 所说的，我必亲眼见上帝；诗篇 106:5 所说的，使我看见，也就是享受你所拣选的美福；以赛亚书 33:17 所说的，你的眼必见王的荣美；以赛亚书 52:10 所说的，地极都要看见我们神的救恩；马太福音 5:8 所说的，心里清洁的人有福了，因为他们必得见上帝；约翰福音 3:3 所说的，人若不重生，就不能见神的国；使徒行传 22:14 所说的，亚拿尼亚对扫罗说，我们祖宗的神拣选了你，叫你明白他的旨意，见那义者；希伯来书 12:14 所说的，要追求圣洁，非此不能见主。但如果先生... 丹尼和其他人将争辩说，看到上帝的救恩是对基督的字面认识的启示，这是通过约翰的事工和弥赛亚的到来赐予万民的拯救之物；当说“凡有血气的都要看见神的救恩”时，他们必须与我们一起承认这是一个广泛的借代和修辞手法，因为有成千上万的人生活在死亡的地区和阴影中，他们从未尝到过基督的字面认识，也从未听过他的名字，诗篇 29:9。在他的殿中，人人都要述说他的荣耀；并不是每个人，只有信徒才能在主的殿中真正地述说上帝的荣耀；否则，许多人在他的殿中说话，行事却是对他的亵渎，耶利米书 7:4、10、11；以西结书 23:38、39；使徒行传 2:4。他们都被圣灵充满。17.在末后的日子里，神说：“我要将我的灵浇灌在凡有血气的身上。”现在很明显，这是对教会内所有有血气的人的预言：你们的儿女要说预言，你们的少年人要见异象，等等。现在，所有有血气的人从来没有说过预言，亚拿尼亚和撒非喇也没有受到圣灵的感动。罗马书 4 章。 亚伯拉罕被称为我们众人的父亲。作为一个信仰上的父亲，他是那些属于亚伯拉罕信仰的人的父亲：现在，亚米尼派不允许我们在救赎的事情上解释我们众人，上帝的选民和信徒；但是在可见教会内，每个人都是如此，约翰福音 1:16。我们都从他的丰满中领受了恩典，恩典加给恩典。在基督里，给予所有人救赎的恩典有着坚实的基础，就像普遍救赎一样，除非这些话被限制。因为亚米尼派可以从这些话中找到依据，即我们所有与基督同住的人都领受了恩典，我们所有看见他的荣耀的人，就像独生子一样，14 节。这种看见是拯救的信仰的看见，不是赐给亚当的每个儿子。14 节。他亲自住在亚当所有儿子的肉体和本性中。所以，哥林多前书 12:13 说，我们都是被一个圣灵洗入一个身体的，无论是犹太人还是外邦人，无论是为奴的还是自由的，我们都是被一个圣灵所饮。亚米尼派如何能够排除在基督的可见身体中，所有犹太人和外邦人在两个圣礼中的属灵交流，除非他们限制了所有人。 我们都如此吗？哥林多后书 3:18。但我们众人面对着敞开的面孔[希腊文：he meis de pantes]，照着主的荣耀，好像照镜子一样，渐渐变成同样的形象，从荣耀到荣耀，正如主的灵所作的。保罗现在谈到福音下的众人，以及荣耀的圣灵的事奉，与以色列的儿女的处境相对，他们受律法的约束，这律法是死的事奉，第 6、7、8 节，他们的心思昏昧，因为他们读旧约时，心上有遮蔽物，这遮蔽物至今还在那顽梗之民的心上。然而这遮蔽物在基督里被除去，我们众人在福音下都有圣灵，都是自由的，看见主的荣耀，并且变成同样的荣耀，就像在天堂的郊野一样。我们众人的脸上都发出福音的荣耀的光辉，比摩西从山上下来时的脸上的荣耀更加辉煌，那荣耀是要废去的，而这荣耀是永恒的，第 9、10、11、12 节与第 17、18 节相对比。 现在，如果阿尔明派认为所有听到福音的人都是在恩典国度中与上帝有这样的异象，那就让他们说吧。以弗所书 4 章中，基督升天后，赐给他的教会有一种事奉，直到我们众人在信仰的一致和对神儿子的认识上，成为完全的人，达到基督丰满的身量。当我们（为了避免对所有人的救赎的绝对普遍性）说“我们众人”，他为众人尝了死，基督为众人舍了自己作赎价时，所有的都必须根据文本的范围、前因和后果来限制；我们的观点无法被接受。穆尔先生说，我们让圣灵说谎，因为我们解释“众人”为“少数人”；然而，他们要么使用同样的限制，承认被转化和得救的人的普遍性，将“所有人”解释为“少数人”，就像我们一样；要么他们无法拒绝所有人的普遍救恩，就像我们无法拒绝所有人的普遍救赎一样。 所以，他们必须说，那些达到恩典和荣耀的完全圣徒的数量，以及在基督里成为完全人的数量，与那个有使徒、福音传道者、先知、牧师和教师的可见身体，即教会，是相等的。因为，所有类似的地方，阿敏派人解释为可见教会的整个身体，外部被呼召的身体：现在，这是最荒谬的，所有人都应该得救，使徒和牧师被派去传福音给他们；那么，必须强迫所有人都只限于被选的群体：所以，路加福音 16:16。神的国被传讲，[希腊文 kaì pâseis auten biazetai] 每个人都强烈追求它。这里的意思不是像丹尼先生（丹尼·德拉格内特，第 96 页）所说的，每个人都被命令和福音劝告迫使悔改：因为，（1.）从施洗约翰的时候起，并不是所有人都听到福音，马太福音 10:5。（2.）马太福音 11 章 12 节通过一个主动动词清楚地解释了那些用力夺取天国的人，[希腊文 árpázou sin autèn] 他们是用武力夺取的：但是，难道亚当的每个儿子都用武力夺取天国吗？不，那么，根据这个想法，必须有一个所有人和一个天主教的被转化和得救的人的群体。 并且，帖撒罗尼迦前书 5:5。你们都是光明之子，都是白昼之子；我们不是黑夜的，也不是黑暗的。在前面的经文中，被称为白昼之子的这些人与黑暗之子相对立，末日突然临到黑暗之子身上，就像产妇的疼痛一样。2. 这些都是光明之子，被劝告要清醒，不要睡觉，第 6、7、8 节。上帝没有为他们安排忿怒，而是为了救恩，借着我们的主耶稣。但这些都是帖撒罗尼迦的可见教会；因此，他们中间没有黑暗之子，这是荒谬的；而且阿敏派也会否认这一点。当基督对众人说话时，他说，马太福音 25:8。你们都是弟兄：他们必须通过重生成为弟兄。第 8 节。在地上不要称呼人为你们的父等。腓立比书 1:7。你们都是与我一同分享恩典的人。现在，他所说的是那些基督已经开始了善工，并将在基督的日子完成的人，第 6 节。阿敏派说，腓立比的所有可见圣徒都是这样的人。那么，根据这个观点，他们所有人都已经归信了，哥林多前书 11:4。头[希腊语 每个人的头是基督，每个人都是基督的身体，即教会，他们从基督那里得到生命，并通过圣灵与他和其他人紧密联系在一起，以弗所书 1:22,23；以弗所书 4:16；歌罗西书 1:18；创世记 21:6。所有听到的人都会和我一起笑；撒拉的意思是信仰的笑声：那么，所有听到撒拉在老年生育以撒的人，都必须像撒拉一样相信基督吗？诗篇 65:2。听祷告的主啊，凡有血气的人都要来到你面前：在这里，"血气"一词必须有一个比喻；如果"凡有血气的人"这个词没有比喻的意思，那么所有有血气的人和亚当的子孙都会向上帝祈祷，这与经验和圣经相矛盾，诗篇 14:4；诗篇 53:4；耶利米书 10:25。所以诗篇 72:12 说，"万国都要侍奉他"；这是指基督，从字面上讲，如果有许多人拒绝他做他们的王，这句话就不成立，诗篇 2:3；路加福音 19:14；诗篇 110:1。所以诗篇 22:27 说，"地极的人都要记念耶和华，转向耶和华；地上的万族都要敬拜你。" 现在，他所指的是对神的属灵转向和悔改，这一点在第 18 节中很明确。因为国度是主的，他在万民中掌权，第 13 节。一个后裔将事奉他，这将被算为一代归主。除非对此有限制（全部），否则亚米拿派将如何避免这一点，即所有异教徒和每个人都要悔改，并成为一个献给主的圣洁后裔，如他的义人？因为，确实，以赛亚书 40:16 中的所有民族的相同表达被理解为人类的所有人。诗篇 66:9。所有的国家（希伯来文：col gojim），你所创造的，都要来在你面前敬拜，主啊，要荣耀你的名，以赛亚书 66:23。从一个月朔到另一个月朔，从一个安息日到另一个安息日，凡有血气的都要来在我面前敬拜，这是耶和华说的。让亚米拿派说，所有在新约下，从安息日到安息日，来到神面前敬拜的血气，是否与以赛亚书 40:6 中的相同表达一样广泛和全面。所有的血气（希伯来文：col baser）都是草。确实，后者包括亚当的所有子孙，没有例外，甚至包括婴儿；前者不能承载如此广泛的意义。因此，创世记 12:3. 在你里面，地球上的所有家族都将蒙福。创世记 22:18。如果意思是，没有任何比喻或例外，所有家族都在基督里蒙福；那么我将推断，地球上的所有家族，没有例外，都因信基督而称义，加拉太书 3:10、11、12、13、14，并且地球上的各国，没有例外，都是应许的后嗣，有权享受坚固的安慰，已逃往那摆在他们面前的盼望，已将他们的盼望锚定在帷幕内，因为使者基督已经进入其中；因为使徒在希伯来书 6:13、14、15、16、17、18、19、20 中解释了这些国家的应许。以赛亚书 27:6 也是如此。以色列要开花结果，使世界充满果实；那么，地球上除了开花的以色列之外，还会有其他人吗？罗马书 11:26 也是如此。所以，全以色列都要得救，正如经上所写：“必有一位救主从锡安出来。”保罗称这些人为全以色列，以赛亚书 59:20、21 称他们为雅各和后裔，后裔的后裔。以赛亚书 59:19 也是如此。这样，他们将从西方敬畏耶和华的名，从日出之地敬畏他的荣耀。玛拉基书 1:11。 因为从太阳升起到落下，我的名字在外邦中将变得伟大，在每个地方都会有人向我的名字献香，献上纯洁的祭品；因为我的名字在异教徒中将变得伟大，万军之耶和华如此说。如果从东到西，在外邦的所有地方，人们敬畏主的名字；那么，整个地球的居民，从太阳升起到落下，必须归向基督，并向基督献上祈祷、赞美和属灵的事奉，除非有一些限制；从东到西的大部分地方，都是福音的敌人。如果为普遍救赎说了这么多，像为普遍重生和转化所有人说的那样，阿敏派将会如何夸耀呢？除非我们说这里必须有一个形象，一个借喻，代表所有人或许多人？或者这里所说的基督的所有人和转化的普遍性？约翰福音 1:9。那是真光，照亮世人的每一个人。什么？甚至是进入世界的婴儿，亚当的所有子孙中的每一个人？ 这不可能是真的，无论从任何意义上说；除非它是指尚未传遍世界一半的福音之光：因为，见第 10 节，世界不认识他；见第 6 节，有一个从神那里差来的人，名叫约翰；见第 7 节，他来作见证，为要见证那光，叫众人因他可以信。难道有什么神性的教导说，上帝的意图是让每个人都通过他来相信，也就是通过约翰的事工来相信，而约翰只是一个早晨的明星，当基督公义的太阳升起时，他将要陨落、消失，不再发光吗？约翰一书 2:27 说，你们不需要人教导你们，因为你们所受的那膏抹教导你们一切的事。那么，为什么比世界上的人更少的人有圣膏的灵在他们里面呢？基督是他们的挽回，约翰写信给所有可见的圣徒。约翰一书 1:2 和 2:1、2 和 4:9 说，上帝差他的独生子到世上来，使我们因着他得生命。我们也不需要一再地解释基督为众人而死，也就是为所有人而死的说法，因为在圣经中，"所有"通常指的是许多人，如申命记 1:21、诗篇 18:17、耶利米书 15:10 和 19:9 和 20:7 和 23:30 和 49:17；以西结书 16:27；出埃及记 33:10；歌罗西书 1:28；以赛亚书 61:9；创世记 41:57；马可福音 14:4；约翰福音 3:26；使徒行传 17:31 和 10:38；马可福音 1:37；哥林多后书 3:2；路加福音 24:47 和 4:15；以赛亚书 2:2, 3。否则，我可以说，基督为没有人而死，因为经文将邪恶归于普遍性，耶利米书 6:28 和 9:2；弥迦书 1:7；约翰一书 2:15, 16 和约翰一书 5:19。

And surely, that election and redemption move both in the same sphere and orb of the free-love of God, is clear to me from that place, John 3:16 on which Arminians confide much; for God's love to save mankind, by the death of Christ, is the very love of election to glory, of such certain persons, as the Lord therefore gives grace to believe; because they are ordained to eternal life: so, that the [Gr. hosoi] as many, and the number of believers, and of the chosen to life are equal, Acts 13:48; John 10:26; Rom. 8:29, 30.
当然，选举和救赎在上帝自由之爱的同一领域和范围内运行，这一点对我来说是清楚的，正如亚米拿派在约翰福音 3:16 中所信赖的那样；因为上帝通过基督的死来拯救人类的爱，正是选举进入荣耀的爱，是那些被主赐予信心的确定的人的爱，因为他们被预定得永生：所以，[希腊文 hosoi] 就像许多人一样，信徒的数量和被选者的数量是相等的，使徒行传 13:48；约翰福音 10:26；罗马书 8:29, 30。

1. That love cannot be a general, confused, antecedent, conditional love, offered to all the world, on condition they believe; for that the scripture freeth thousands of the sin of unbelief of that love, if Christ come not to them, and speak not, John 15:22. And, Paul saith, Rom. 1:14. How shall they believe in him of whom they never heard? Now, the loved world, John 3:16 is obliged to believe.
那种爱不能是一种普遍的、混乱的、先前的、有条件的爱，只要他们相信就向全世界提供；因为如果基督不来到他们那里，不说话，圣经就会免除他们对那种爱的不信罪，约翰福音 15:22。保罗也说，罗马书 1:14。他们怎么能相信从未听说过的人呢？现在，约翰福音 3:16 所说的被爱的世界有责任相信。

2. That love that is the cause of Christ's death, is, John 15:13 the greatest love that is; it is such a giving love whereby God gives his Son, that with him he cannot but give his Holy Spirit, faith and salvation, yea, and all things, Rom. 8:32. But the conditional general love is not the greatest love, for the Lord beareth not the greatest love to all and every man, nor gives he faith and salvation to all and every man; yea, the known and believed love of God, in sending his Son to die for us, is proper to the believer, 1 John 4:6, 9, 10. We have known and believed the love God hath to us; God is love, and he that dwelleth in love, (it is a noble princely palace to lodge in) dwelleth in God, and God in him. This cannot be said of the love that God beareth to the reprobate, yea, and to the fallen angels; for Arminians say, that God loved them With such a love: but that love to devils is now dried up long ago, and so that to Pharaoh, Judas, Cain, now in hell; but this love is gone. So dream they, that love in God is like summer-brooks, that go dry in time of drought; but the truth is, God's general love to Arminians, is a saint desire, and a wish that all and every one, men and angels, be saved: and bestowing on them means, 1. Which the Lord knows shall plunge them deeper in hell, and make their everlasting chains heavier and more fiery; better he love them not. 2. Such means as can be demonstrated free-will, without God, or any determination or bowing to one hand, rather than to another, can, and may absolutely master and over-master equally to conversion, or obstinacy, or to final rebellion, to salvation, or damnation, to make themselves free princes and lords of the book of life, and the writing pen of eternal election and artists, causes, and masters of the decrees of election, or reprobation. For, 1. Let God do what he can, or omnipotency, or sweetness of free-grace, all that is possible, free-will hath the free and absolute casting of the balance to will, receive Christ, open to the King of glory, and be converted, or to the contrary. 2. In election and reprobation from eternity, (as Arminians in their last apology go no higher than time, cœpta est in tempore electio, contra quam creditum est, &c.) God doth no more in his general decree for chusing of Jacob or Peter, than of Pharaoh, Esau or Judas; but chuseth all indefinitely who shall believe. But for the assumption that Peter, John, Pharaoh, Judas, Esau, believe, or not believe, the eternal decree of God does nothing; his means, gospel, his inward grace (such grace as they can grant) do no more, nor can do any more to determine the will to either side, to believing or not believing, than he can work contradictions, or make free-will, and free obedience to be no free-will, and no obedience: for it is repugnant (say they) to the nature of free-will, that it should be determined by God; and obedience, such as is required of us now who are under commandments, threatnings, promises, were no obedience at all; for if the Lord should determine the will (say they) and therefore God's last decree of chusing those to life, whom he foresees shall expire in faith, and persevere to the end, and of rejecting such, as he foresees shall go on in final obstinacy against the gospel, is not any scriptural decree of election or reprobation; nor hath God any liberty, in this, to chuse this man, not this man, but all men chuse God, and are foreseen finally to believe, or not believe, before, and without any free decree of God; so that the number of chosen angels or men is in the power of the creatures free will, not in the liberty of the former of all things; so as we chuse God, but God chuseth not us. But, 2. So none are within the compass of election or reprobation, but such as hear the gospel; and so all the heathen are saved or damned by chance, or without any will or decree of God, or they must be neither capable of salvation, nor damnation; contrary to scripture and experience; for terrible judgments temporal, and great external favours befal Indians, Americans, and such as never heard of Christ, and not without the counsel of God's will, if there be a providence that rules the world. 3. God doth nothing in the election of Peter, more than of Judas; nor can grace and mercy have place in the chusing of the one, rather than the other; but as free will is foreseen to play the game, ill or well, so go the eternal decrees of election and reprobation, and there can be no such thing as that grace and the free pleasure of God, who hath mercy on whom he will, or because he will, and hardens whom he will, can have any place here.
那是基督之死的原因，约翰福音 15:13 所说的爱，是最伟大的爱；这是一种慷慨的爱，上帝通过这种爱给予了他的儿子，以至于他不得不给予他的圣灵、信仰和救恩，甚至所有的事物，罗马书 8:32。但是有条件的普遍爱并不是最伟大的爱，因为主并不对每个人都怀有最伟大的爱，他也不会给予每个人信仰和救恩；是的，上帝派遣他的儿子为我们而死的爱，是属于信徒的，约翰一书 4:6、9、10。我们已经知道并相信上帝对我们的爱；上帝就是爱，住在爱中的人（这是一个高贵的王宫）住在上帝里面，上帝也住在他里面。这不能用来形容上帝对被弃绝者、甚至堕落天使的爱；因为阿米拿派说，上帝以这样的爱爱他们：但是对于魔鬼的爱早已干涸，对于法老、犹大、该隐这样的爱也是如此，他们现在在地狱里；但是这种爱已经消失了。 所以他们梦想，上帝的爱就像夏天的小溪，在干旱时期会干涸；但事实是，上帝对亚米尼洛主义者的普遍爱是一种圣洁的愿望，希望所有人，包括人类和天使，都得救；并给予他们手段，1. 主知道这些手段会让他们更深陷地狱，使他们永恒的锁链更重更炽热；他最好不要爱他们。2. 这些手段可以证明自由意志，不需要上帝，也不需要任何决定或偏向某一方的弯曲，可以绝对地掌控和克服转变、顽固或最终的叛逆，拯救或毁灭，使自己成为生命之书和永恒选举的写作笔和艺术家、原因和主宰。因为，1. 上帝无论做什么，无论是全能还是自由恩典的甜蜜，一切都是可能的，自由意志有自由和绝对的权力来决定是否愿意、接受基督、向荣耀之王敞开心扉并转变，或者相反。2. 在永恒中的选举和拒绝中，（正如亚米尼派在他们的最后辩护中所说的那样，他们的选举始于时间，与此相反，他们相信等等。）上帝在他的普遍旨意中，对于选择雅各或彼得，与法老、以扫或犹大一样，并没有做更多的事情；而是无限地选择所有将会相信的人。但是，除非彼得，约翰，法老，犹大，以扫相信或不相信，上帝的永恒旨意无动于衷；他的方法，福音，他内在的恩典（他们能够给予的恩典）也无法对确定意愿做出更多的努力，也不能对信仰或不信仰做出决定性努力，就像他无法创造矛盾，或使自由意志和自由顺从不能成为自由意志和顺从一样。因为（他们说）这是违背自由意志的本质的，它不应该被上帝决定；而像我们现在这样受戒律、威胁、承诺约束的人所要求的顺从根本就不是真正的顺从；因为如果主决定意愿（他们说），因此上帝最后的选择定，就是他预见信心终将消减并持守到底的人活着，和拒绝那些他预见将继续对福音保持最终固执的人，并不是任何圣经选召或拒绝的旨意；上帝在这方面没有自由，在这一点上，选择这个人，不选择那个人，但所有人都选择上帝，并且预见最终会信仰或不信仰，而不需要上帝的自由选择；因此被选中的天使或人的数量是处在上帝的权力之中 生物有自由意志，不在万物之上的自由中；所以我们选择上帝，但上帝不选择我们。但是，2. 只有听到福音的人才在选举或弃选的范围内；所以所有异教徒都是凭借机会得救或被定罪，或者没有上帝的意愿或命令，他们既不能得救，也不能被定罪；这与圣经和经验相矛盾；因为可怕的临时审判和伟大的外在恩惠降临在印第安人、美洲人和那些从未听说过基督的人身上，而这并非没有上帝的旨意，如果有一个统治世界的神意的话。3. 上帝在选举彼得和犹大时没有做任何区别；恩典和怜悯在选择一个而不是另一个时没有地位；但是，正如自由意志被预见会发挥好坏不一的作用，选举和弃选的永恒命令也是如此，这里不能有恩典和上帝的自由意愿，他怜悯谁，或因为他的意愿，他使谁刚硬，这是不可能的。

4. The scripture nowhere speaks of any love of God in Christ to man, but such as is efficacious in saving; any other love is lip-love, not real; and so to alledge this one place, without authority of the word, is petitio principii, a begging of the question: for the love, Ezek. 16:8 called the time of loves, was such as saved, all that were to be saved, amongst the people of God; and cannot be understood of such a love as God did bear to the heathen, and the Canaanites; for it separates them from all the world: so Deut. 7:7; Psal. 146:9, 10; Isa. 51:1, 2, 3; Isa. 52:3, 4; Psal. 136:13; Psal. 135:4; Zech. 3:2; 1 Kings 11:13; 2 Chron. 6:6; Isa. 4:4, 5; Deut. 14:2; Isa. 43:20; Dan. 11:15; 1 Chr. 16:13; Ezek. 20:5; Acts 13:17. Ye shall not find that the love of God in Christ can consist with reprobation, or damnation, in all the scripture; but by the contrary, it is a love that Christ hath to his wife, in giving himself for her; sanctifying, washing and presenting her, without spot or wrinkle, before God; and a husband love, Eph. 5:25, 26 a love saving, by the washing of regeneration, and renewing of the Holy Ghost, Titus 3:4, 5, 6 a great love, quickning us together with Christ, saving us by grace, raising us up, and making us sit together with Christ, in heavenly places, Eph. 2:4, 5 a love causing washing of us, and advancing us to be kings and priests to God, Rev. 1:5, 6 a love to Paul in particular, and working life is Paul, Gal. 2:20. I live no more, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. It is the love of God our Father, who hath loved us, and hath given us everlasting consolation, and good hope through grace, 2 Thes. 2:16. An everlasting love, Jer. 31:3 a love before the foundation of the world, Eph. 1:3, 4 before we do good or evil, Rom. 9:11. Not a love that falls to nothing by a consequent act of hatred; nor a love to which the hatred of reprobation may succeed every hour, and out of which we may be decourted: a love that puts the honour of sons on us, 1 John 3:1. It is a saving and a pitying love, Isa. 63:9 a love which the Lord rests in, Zeph. 3:17 a love continuing to the end, John 13:1 a love that makes us more than conquerors, Rom. 8:37. It is a separating love, that differenceth the loved of God, from all others, Psal. 87:2; Psal. 146:8 otherwise all the world should, in regard of this general, and antecedent, and conditional love of God, be so the beloved of God, as Christ (in the song of Solomon) esteemeth the spouse his love, his well-beloved. 'Tis a love better than life, Psal. 63:3 and the dowry Christ bestoweth on his spouse, Hos. 2:19. Now the scripture nowhere speaketh of that conditional love, which the Lord beareth to heathens, reprobates, and to all men and angels.
圣经中从未提到上帝在基督里对人的任何爱，除了那种能够拯救的爱；其他的爱都只是口头上的，不是真实的；所以在没有圣经授权的情况下引用这个地方，是在乞求问题的答案：因为以西结书 16:8 所说的爱的时候，是拯救了上帝子民中所有要得救的人；这不能理解为上帝对异教徒和迦南人的爱；因为它将他们与全世界隔离开来：如申命记 7:7；诗篇 146:9, 10；以赛亚书 51:1, 2, 3；以赛亚书 52:3, 4；诗篇 136:13；诗篇 135:4；撒迦利亚书 3:2；列王记上 11:13；历代志下 6:6；以赛亚书 4:4, 5；申命记 14:2；以赛亚书 43:20；但以理书 11:15；历代志上 16:13；以西结书 20:5；使徒行传 13:17。你在整个圣经中找不到上帝在基督里的爱与拒绝或定罪相一致的地方；相反，这是基督对他的妻子的爱，他为她舍己；使她成圣、洗净并在上帝面前呈现，没有瑕疵或皱纹；这是丈夫的爱，以弗所书 5:25, 26 一种爱的拯救，通过重生的洗礼和圣灵的更新，提多书 3:4, 5, 6 一种伟大的爱，与基督一同使我们复活，凭恩典拯救我们，使我们升起，并使我们与基督一同坐在天上的地方，以弗所书 2:4, 5 一种引导我们接受洗礼并使我们成为神的君王和祭司的爱，启示录 1:5, 6 特别是对保罗的爱，并且保罗的生命是由这爱所驱动的，加拉太书 2:20。我已经不再活着，而是基督在我里面活着；我现在在肉体中活着的生命，是因着上帝儿子的信心，他爱我，并为我舍己。这是我们的天父上帝的爱，他爱我们，并且赐给我们永恒的安慰和恩典的美好希望，帖撒罗尼迦后书 2:16。一种永恒的爱，耶利米书 31:3 一种在世界的根基之前的爱，以弗所书 1:3, 4 在我们行善或作恶之前，罗马书 9:11。这不是一种会因为憎恨的后续行为而消失的爱；也不是一种每小时都可能被拒绝的爱，我们可能会被驱逐出去：这是一种赋予我们儿子的荣耀的爱，约翰一书 3:1。这是一种拯救和怜悯的爱，以赛亚书 63:9 这是主所安息的爱，西番雅书 3:17 一种持续到底的爱，约翰福音 13:1 一种使我们超越征服者的爱，罗马书 8:37。这是一种分离的爱，将上帝所爱的人与其他人区分开来，诗篇 87:2；诗篇 146:8 否则，世界上所有人都会因为上帝的这种普遍、先前和有条件的爱而成为上帝所爱，就像基督（在《雅歌》中）认为自己的配偶是他的爱、他的至爱。这是一种胜过生命的爱，诗篇 63:3，基督赐给他的配偶的嫁妆，何西阿书 2:19。现在，圣经中没有提到主对异教徒、被弃者和所有人和天使所怀有的有条件的爱。

5. Such as the Lord so loved, as he hath redeemed them from perishing, he hath redeemed them from sin and Gentilism; to wit, from this present evil world, Gal. 1:4. Yea, the blood of the Lamb, unspotted, and undefiled, hath bought them from their vain conversation, received by tradition from their fathers, 1 Pet. 1:18 yea, from fornication, that they should be members of Christ, temples of the Holy Ghost, 1 Cor. 6:20. Yea, Christ bare their sins in his own body on the tree, that they should live to righteousness. Now, all and every one of mankind, heathens and Turks, are not thus bought with a price, and delivered from idolatry, blasphemy, killing of children to their God, from the world of Gentilism. 1. They live in these sins, as serving God in them; the gospel never forbade them any such sins, in regard they never heard the gospel. 2. They cannot sin on a new score, or a new reckoning; these being to them, no sins against the gospel; but against the law written in their heart. 3. There is a price then given for all the reprobate vice reproborum, it is as good as they had paid the price to redeem them from sin and unbelief; yea, from final impenitency against the gospel: if this be a sin, as it is the sin of sins, Christ must bear it on the tree, 1 Pet. 1:24. The Lamb of God must take it away, John 1:29 except it were possible final unbelief were pardonable without shedding of blood, Heb. 10. Now, here the ransom paid, but the captive is never delivered, for the reprobate die in their sins, John 8:21. There be some say, "There is a ransom given for these gospel sins of the reprobate, conditionally, so they believe."
像主这样爱的人，他已经赎赎他们不灭亡，他已经从罪恶和异教中赎回他们，也就是从这个邪恶的世界中，加拉太书 1:4。是的，没有污点和玷污的羔羊的血已经从他们的虚浮谈话中赎回了他们，这些谈话是从他们的祖先那里传承下来的，彼得前书 1:18，甚至赎回他们的淫乱，让他们成为基督的肢体，圣灵的殿身，哥林多前书 6:20。是的，基督在十字架上背负了他们的罪，使他们能够活在义中。现在，所有人类中的每一个人，无论是异教徒还是穆斯林，都没有以这个价格被买走，并从拜偶像、亵渎、杀害儿童来献祭的异教世界中得到解救。1.他们活在这些罪中，把它们当作服侍上帝的方式；福音从未禁止他们这样的罪，因为他们从未听过福音。2.他们不能因为一种新的思想，或者一种新的计算而犯罪；这些对他们来说不是福音的罪，而是违背他们内心的法律。3. 然后对所有被弃绝的恶行支付了代价，这好像他们已经支付了代价来赎回他们脱离罪恶和不信；是的，脱离对福音的最终不悔悟: 如果这是一个罪，如同所有罪的罪，基督必须在十字架上承担它，彼得前书 1:24。神的羔羊必须除去它，约翰福音 1:29，除非最终的不信仰可以在不流血的情况下获得宽恕，希伯来书 10。现在，在这里不仅已经支付了赎价，而且被俘虏永远不会被释放，因为被弃绝的人死在他们的罪中，约翰福音 8:21。有人说，“为这些被弃绝者的福音罪已经有了赎金，只要他们相信的话。"

Answ. That is, they are freed from final impenitency, so they be freed from final impenitency: is this a wise bargain? 2. Where is there, in all the world, a warrant that Christ laid down his life for his sheep conditionally; so he foresaw they would be his sheep; so they would believe and repent? Now, this he could not do; for Christ, out of deliberation, and his Father's eternal counsel, absolutely gratis, freely died for these; he died not for those, that he foresaw would never fulfil the condition, nunquam posita conditione, nunquam ponitur conditionatum.
答案：也就是说，他们被释放了最终的不悔悟，只要他们被释放了最终的不悔悟：这是一个明智的交易吗？2. 在全世界哪里有一个保证，基督有条件地为他的羊舍命；所以他预见到他们会成为他的羊；所以他们会相信和悔改？现在，他不能这样做；因为基督完全免费地、出于深思熟虑和他父亲的永恒计划，为这些人而死；他不是为那些他预见到永远不会满足条件的人而死，从来没有提出条件，也从来没有提出有条件的人。

6. Christ bought, by his blood of the eternal covenant, all the jewels of the covenant, all things that belong to life and godliness, and all spiritual blessings, 2 Pet. 1:3; Eph. 1:3. A new heart, and a new spirit, Ezek. 36:26; Jer. 31:33, 34, 35, 36; Ezek. 11:19, 20. He bought all that God giveth to us, then he must have purchased faith, Phil. 1:29; John 6:29 and if he was made a prince to give repentance and remission, then to give faith, for it is a grace above nature; and out of this fountain, we have grace for grace, John 14. Now, this is not given to all men.
基督用他永恒的盟约之血买下了所有盟约的珠宝，所有属于生命和敬虔的事物，以及所有属灵的祝福，彼得后书 1:3；以弗所书 1:3。新的心灵和新的灵性，以西结书 36:26；耶利米书 31:33, 34, 35, 36；以西结书 11:19, 20。他买下了上帝给予我们的一切，那么他必定也购买了信仰，腓立比书 1:29；约翰福音 6:29。如果他被立为赐悔改和赦罪的君王，那么也是为了赐予信仰，因为信仰是超越自然的恩典；而从这个泉源中，我们得着恩典加倍，约翰福音 14。现在，这并不是赐予所有人的。

7. All these graces are particular, 1. Election to glory is particular, Few are chosen, Mat. 22:14; John 10:26, 29; Eph. 1:4; Rom. 9:11. The promise is particular to the sons if the promise, Rom. 9:8, 9 made to Christ, and his seed only, Gal. 3:16, 17, 18; Gal. 4:22, 23, &c. the calling particular, Isa. 55:1, 2; Mat. 11:27, 28; Acts 2:39 the covenant particular, and takes in only the house of Judah, the elect, and such as cannot fall away, Jer. 31:34, 35, &c. and 32:39, 40; Isa. 54:10 and 59:19, 20. The surety of the covenant, Christ, Heb. 7:22 promised to be king over the house of David, over his people only; the intention of God particular to a foreknown people only, Rom. 11:1. The circumference and extent of grace then cannot be so wide, as to take in all; nor can redemption be universal, because conditional. For, 1. Arminians make election conditional, but they deny it in words to be universal. Further, glorification is conditional, justification conditional, upon condition of faith; but because the condition never is, All men have not faith; therefore glorification and justification is particular, and redemption on the same ground must be particular; none are actually redeemed, but the believers: so as glorification actual (the decree of glorifying is another thing, and absolute) and election to glory are commensurable, the one not larger than the other, Rom. 8:29, 30. How can redemption, which is a mid-link between both, be of a wider sphere to take in all? For, 1 Thess. 5:9. God's counsel set us on Christ as Redeemer, and gives us to Christ.
所有这些恩典都是特定的，1. 荣耀的选举是特定的，少数人被选中，马太福音 22:14；约翰福音 10:26, 29；以弗所书 1:4；罗马书 9:11。应许只适用于应许的子民，罗马书 9:8, 9，只应许给基督和他的后裔，加拉太书 3:16, 17, 18；加拉太书 4:22, 23 等。呼召是特定的，以赛亚书 55:1, 2；马太福音 11:27, 28；使徒行传 2:39。约定是特定的，只包括犹大家族、选民和不能背离的人，耶利米书 31:34, 35 等，以及 32:39, 40；以赛亚书 54:10 和 59:19, 20。约定的担保人基督，希伯来书 7:22，应许只作为大卫家族的国王，只统治他的子民；上帝的意图只适用于预先知道的人，罗马书 11:1。因此，恩典的范围和广度不可能如此广泛，包括所有人；救赎也不可能是普遍的，因为有条件。因为，1. 亚米拿派认为选举是有条件的，但他们否认它是普遍的。 此外，尊荣是有条件的，称义是有条件的，取决于信仰的条件；但由于条件从未成立，人人都没有信仰；因此，尊荣和称义是特定的，救赎在同一基础上也必须是特定的；没有人实际上得到救赎，只有信徒得到了；因此，尊荣的实现（尊荣的命令是另一回事，是绝对的），以及选上享受荣耀的决定是可以相比的，一个不比另一个大，罗马书 8:29,30。救赎作为两者之间的中间环节，怎么能覆盖更广的范围以包含所有人呢？因为，帖撒罗尼迦前书 5:9。神的旨意把我们放在基督作为救赎者，并把我们给了基督。

8. These two (Christ redeemeth all) and (Christ intendeth to redeem all) are most different: now God's intention to redeem all if they believe, suspendeth either redemption, or the intention of God to redeem: if the former be said, redemption of all, is no redemption, except all believe, but all do not believe: if the latter, God must wave and hang by his intention in millions of souls, and cannot fix his foot to be peremptory in his intentions, except they believe; and he seeth they shall never believe, for he knoweth what is in man, and beholdeth the thoughts afar off.
这两个（基督救赎一切）和（基督打算救赎一切）是非常不同的：现在上帝打算救赎所有人，只要他们相信，就会暂停救赎，或者上帝打算救赎的意图：如果前者被说出来，所有人的救赎，除非所有人都相信，否则就不是救赎，但并非所有人都相信：如果是后者，上帝必须放弃并依赖他的意图来拯救数百万灵魂，并且除非他们相信，否则他无法坚定他的意图，他看到他们永远不会相信，因为他知道人心里有什么，并且看到了远处的思想。

Yea, as I said elsewhere, if we speak properly in reference to God, the very promises of the gospel are not conditional; because both the condition, and the thing that falls under the condition, depend on his own absolute will, and free gift. If a father promise to his child an inheritance upon condition the child pay him ten thousand crowns, and the father do only give and can give the child these ten thousand crowns; we cannot say, this is a bargain between the father and the son, that leans upon conditions; especially if we suppose, as the case is between God and the creature, that this father can and doth indeclinably determine the will of his son to consent, and to give back again to his father this sum of money, and to consent to the bargain; there is here no condition relating to the father, but he does all freely. Believing is a condition, and life eternal is conditionatum, a thing that falleth under promise, but both depend upon the absolute, free and irresistible will of the Lord; as there is no condition here properly so called, either laid upon the will, or limiting the external action of God.
是的，正如我在其他地方所说的，如果我们在谈到上帝时用正确的方式，福音的应许本身并不是有条件的；因为条件和满足条件的事物都取决于他自己的绝对意愿和自由赠予。如果一个父亲向他的孩子承诺在孩子支付一万皇冠的条件下给予他继承权，而父亲只是给予并且能够给予孩子这一万皇冠；我们不能说，这是父亲和儿子之间的交易，依赖于条件；特别是如果我们假设，正如上帝与受造物之间的情况，这个父亲能够并且确实决定他的儿子的意愿无可辞退地同意，并且同意将这笔钱归还给他的父亲，并同意这个交易；这里没有与父亲相关的条件，而是他完全自由地做了一切。相信是一个条件，永生是一个落在应许之下的事物，但两者都取决于主的绝对、自由和不可抗拒的意愿；正如这里没有条件，也没有对意愿施加限制或限制上帝的外在行动。

9. Hence the promises of the gospel are indefinite, not universal, and in the Lord's purpose and intention made with the elect only, not with the reprobate at all; for when God faith, If Judas, Cain, Pharaoh, believe, they shall be saved, the Lord's purpose being to deny to them the grace of believing, without which it is unpossible they can believe, the promise in God's purpose is not made with them: he that so willeth what he promiseth, upon a condition, which he that so willeth only can do and work, and yet will not do or work the condition: he doth indeed not will to the party, what is so promised: if John send Peter to work in his garden, upon condition, that if he work, he shall give him a talent a day, and in the mean while John only can give to Peter strength of legs, and arms, and body to work, can determine his consent to the work, and yet refuse to give strength, and to win his consent to the work; sure he never willed either to give him a talent for his work, nor intended he should work at all. Hence I argue, it is against the wisdom of God, to intend and will that the reprobate be redeemed, pardoned, saved, upon a condition, which he himself only can work by his grace, and absolutely and irresistibly will not work. Now, in scripture such a thing is argued not to be done, because the scripture must be fulfilled, and the decree of God and his will fulfilled; as Christ's bones, upon this ground, could not be broken; and such a thing is done, that the scripture, and so the will and decree of God, might be fulfilled; so that which is never done, is simply God's will it shall never be done; that which is done, is simply God's will it must be; I mean either his permissive or approving will. And the will of God revealing what is the duty of reprobates, tho' it never be done, argues it was not simply the will of God; hence that voluntas signi, in which God reveals what is our duty, and what we ought to do, not what is his decree, or what he either will, or ought to do, is not God's will properly, but by a figure only; for commands, and promises, and threatnings revealed, argue not the will and purpose, decree or intention of God, which are properly his will.
因此，福音的应许是不确定的，不是普遍的，而是只与选民而非被弃者有关的，因为当上帝说，如果犹大、该隐、法老相信，他们将得救时，主的目的是拒绝给予他们相信的恩典，没有这种恩典，他们是不可能相信的，上帝的目的并不与他们立约：他那样愿意他所应许的，是在一个条件下，只有那样愿意的人才能做到并实现，但他不愿意或不做这个条件：他确实不愿意给予对方所承诺的东西：如果约翰派彼得去他的花园工作，条件是如果他工作，他将每天给他一块金币，与此同时，只有约翰能给彼得腿部、手臂和身体的力量来工作，能决定他对工作的同意，但拒绝给予力量，并赢得他对工作的同意；他肯定从未打算给他一块金币作为他的工作报酬，也没有打算让他工作。 因此，我认为，如果上帝有智慧的话，他不会打算和愿意让被拒绝的人通过他自己的恩典来完成的条件来得到救赎、宽恕和拯救，而这个条件他绝对和无法抗拒地不会完成。现在，在圣经中，这样的事情被认为是不可能的，因为圣经必须得到实现，上帝的旨意和决定也必须得到实现；正如基督的骨头，基于这个原因，不能被打断；而这样的事情是为了实现圣经，以及上帝的旨意和决定；所以从来没有发生的事情，只是上帝的旨意是它永远不会发生；而已经发生的事情，只是上帝的旨意是它必须发生；我指的是他的允许或赞成的旨意。上帝的旨意揭示了被拒绝者的责任和我们应该做的事情，即使从来没有实现过，也说明它不是上帝的单纯意愿；因此，上帝揭示我们的责任和我们应该做的事情的那种意愿，并不是上帝的真正意愿，而只是一种比喻；因为命令、应许和威胁的揭示，并不表明上帝的意愿和目的、决定或意图，这些才是他的真正意愿。

10. It is against the wisdom of God, to intend the actual redemption and salvation of all, and every one; and not to will, nor work such conditions, which only he himself can work, and are in his power only, and without the which, the creature cannot be redeemed and saved: but he neither will, nor doth work faith in all; then he never intended the actual redemption and salvation of all and every one.
违背上帝的智慧，意图实际上救赎和拯救所有人，而不愿意，也不会创造那些只有他自己能够创造的条件，而这些条件只有他有能力创造，没有这些条件，生物就无法被救赎和拯救：但他既不愿意，也不会在所有人身上创造信仰；那么他从未打算实际上救赎和拯救所有人。

Hence, whatever wanton and lascivious reason can object against absolute reprobation, the absolute redemption of some few, a particular atonement of some few, equally fighteth with the opinion of adversaries, as against ours. They say,
因此，无论放纵和淫乱的理由如何反对绝对的谴责，对一些人的绝对救赎，对一些人的特定赎罪同样与对手的观点作斗争，就像与我们的观点作斗争一样。他们说，

1. "God intends the eternal destruction of the innocent, sinless and greatest part of mankind.
上帝意图永远毁灭无辜、无罪和人类中最伟大的一部分。

2. "Mercy, bowels of compassion, by your particular, absolute redemption, is extended to few; and all the rest of the lost world, left to sink eternally, notwithstanding of the infinite and boundless love and man-kindness of God." 'Tis answered, these fall with equal strength of wanton reason, upon conditional and universal redemption, or God's conditional and universal will to save all, and every one: for, say that the father did foresee, if he beget twenty sons, that eighteen of them shall be cast in a river of fire, to be burnt quick, where they shall be tormented ten thousand years, ever dying, and not able to find death, to end their miseries; and that they may be kings in great riches and honour, upon a condition of such and such a carriage of them in their education and young years, which this father can easily work with one word; yet he willingly begets these children, he can work such a condition in them, as they may all be kings, yet deliberately this he will not do, but acts so upon the will of these children, as he knows indeclinably the greatest part of them all shall be tormented for ten thousand years in this extreme fire: who can say, 1. That this father, quantum in se, as far as he can, hath redeemed all, and every one of his children, from ten thousand years pain? Who can say, this father intended and willed the life and honour of these eighteen children, when as he might, with no pain to himself, most easily have wrought the condition in them, which he wrought in others, and would not? Hence, if there must be a mystery in the gospel, and the Lord's ways and thoughts must be above ours, as far as the heaven is above the earth, if the Lord did foresee the greatest part of mankind, and many legions of angels, should be cast in chains of darkness, and in a lake of fire and brimstone for ever and ever; 1. Vain reason would say, why did he create them, if he foresaw their misery would be so deplorable? And how can he earnestly and ardently, with prayers, obtestations, wishes, threatnings, precepts, promises, desire their eternal salvation? 2. If he could have hindred them to sin (as no question he could) without hurting Adam's free-will, and without strangling the nature of free obedience, in reference to threatning of ill, and promising of good, and life, as we see all angels, being equally under one law, he kept some from sin, of free-grace, and permitted others to fall in eternal misery; if he could have hindered them to sin, how created he them, and gave them a law, which, he saw, they would violate, and make themselves eternally miserable? 3. When the same gospel was preached to some, yea, and to a huge multitude within the visible church, if the Lord willed all and every one to be saved, and gave his Son to redeem all and every one; was there not an eternal and absolute will, most unlike and disparous to some, beside others; when as he took a way of working, with the gospel preached, on some, which he saw would eternally, indeclinably, inevitably save them, and a contrary way of working with others, which he foresaw would be fruitless, ineffectual, and null, and tend to their sadder condemnation: now, can he will both the redemption and salvation of these that he moveth ineffectually to obey, and also efficaciously to obey? Corvinus saith in this, "he willeth all, ex æquo, equally to be saved, in regard of his affection and will to all; but he willeth not all equally to be saved, ex parte boni voliti, in regard of the thing willed; for he willeth the gospel to be preached to some, and of these that hear the gospel he gives more grace; yea, more grace actu secundo, efficaciously, effectual, and denies both to other nations and people; and with this distinction, he willeth, and willeth not, equally, ex æquo, the salvation of all." But this is petitio principii; the disparity of favours bestowed on persons and nations, do argue, in scripture, disparity of good-wills in the Lord; as, because God sent his law and testimonies to Israel and Jacob, and dealt not so with every nation, Psal. 147:19, 20. Every page almost in the Old Testament, and the Lord's Spirit, and all divines argue, that the Lord chose Israel, and loved and saved them, and with a higher and more peculiar love, as his chosen people, than he loved all the nations, Deut. 7:7; Psal. 132:12, 13, 14; Psal. 135:3, 4. Because he bestowed on them the means of salvation, his law and his testimonies, which he denied to the nations; then the nations were not his beloved and chosen ones."
"怜悯，慈悲之心，凭借你特殊而绝对的救赎，只延伸给少数人；而所有其他失丧的世界，被永远地遗弃下沉，尽管上帝有无限和无边的爱和人性的善意。”有人回答说，这些论点同样适用于有条件和普遍的救赎，或者上帝有条件和普遍的拯救意愿，拯救所有人和每一个人：因为，假设父亲预见到，如果他生育了二十个儿子，其中十八个将被投入火河中，被快速烧毁，在那里他们将被折磨一万年，永远死不了，无法结束他们的痛苦；而且他们可以成为富有荣耀的国王，条件是在他们的教育和年轻时期以某种方式对待他们，而这个父亲可以轻而易举地用一句话实现；然而，他愿意生育这些孩子，他可以在他们身上创造这样的条件，使他们都成为国王，然而他却不会这样做，而是根据这些孩子的意愿行事，因为他明确知道他们中的大部分将在这场极端的火中被折磨一万年：谁能说，1. 这位父亲，作为量子本身，尽其所能，从万年的痛苦中赎回了他所有的子女，每一个都赎回了吗？谁能说，这位父亲在他可以毫不费力地在他们身上创造出他在其他人身上创造的条件时，是否打算和愿意给予这十八个孩子生命和荣耀呢？因此，如果福音中必须有一个神秘的地方，主的道路和思想必须高于我们的，就像天高过地一样，如果主预见到大多数人类和许多天使将永远被投入黑暗的锁链和硫磺火湖中，1.虚无的理性会说，如果他预见到他们的痛苦如此可悲，为什么他还要创造他们呢？他如何能真诚、热切地，用祈祷、恳求、祝福、威胁、戒律、承诺，渴望他们的永恒救赎呢？2. 如果他能够阻止他们犯罪（毫无疑问他能够），而不伤害亚当的自由意志，也不扼杀自由顺从的本性，关于威胁恶行和承诺善行和生命，正如我们所见，所有的天使都同样受一条法律的约束，他凭自由的恩典保留了一些人不犯罪，允许其他人陷入永恒的痛苦；如果他能够阻止他们犯罪，他为什么还要创造他们，并给他们一条法律，他看到他们会违反这条法律，使自己陷入永恒的痛苦？3. 当同样的福音传给一些人，甚至在可见教会内传给大量人时，如果主愿意每个人都得救，并且给了他的儿子来赎回每个人；难道不是有一个永恒而绝对的意愿，与其他人不同和不一致；因为他采取了一种工作方式，通过传讲福音，看到了一些人将永远、不可避免地得救，而与其他人采取了相反的工作方式，他预见到这种方式将是无果、无效和无效果的，并趋向于他们更加悲惨的定罪：现在，他能同时愿意那些他无效地引导去顺从的人的救赎和得救，并且也能有效地引导他们去顺从吗？ 科尔维纳斯在此说道：“他希望所有人都能得救是出于他对所有人的感情和意愿；但他并不希望所有人在被拯救的事上得到平等，因为他希望福音传给一部分人，而对那些听到福音的人，他给予更多的恩典；是的，更多的第二效力的恩典，但对其他国家和民族却否定了；在这一区别下，他平等地希望和不希望所有人得救。”但这是一个假设立论的原则；圣经中对个人和民族所施予不同恩惠的差异，无疑说明了主对善意的差异；因为上帝把他的律法和见证送给以色列和雅各，而并非如此对待所有的国家（参见诗篇 147：19，20）。几乎在旧约的每一页以及主的灵和所有神学家都辩称，主选择了以色列，爱他们并拯救了他们，并以更高更特别的爱对待他们，就像自己的被拣选的百姓一样，“胜过他对所有国家的爱”（申命记 7:7；诗篇 132:12, 13, 14；诗篇 135:3, 4）。 因为他赐予他们拯救的方式，他的律法和他的见证，这些他拒绝给予其他国家；因此，其他国家不是他所钟爱和选择的。"

10. That will of God, called voluntas signi, the revealed will of God, that precepts, promises, and threatnings hold forth, do not express to us the decree, intention and purpose of God, that he willeth the thing commanded to be, but only that he approves of the thing commanded, as just and good, whether it be, or be not, whatever the event be: then God's revealed will is no more formally, but his approbation of the moral goodness and obedience of elect and reprobate, whether they obey or not.
上帝的旨意，被称为 voluntas signi，上帝的启示旨意，即诫命、应许和威胁所表达的，不向我们表达上帝的决定、意图和目的，即他希望所命令的事情成为现实，而只是他认可所命令的事情是公正和善良的，无论它是否存在，无论事件如何发展：那么上帝的启示旨意不再是形式上的，而是他对选民和被拒绝者的道德善良和顺从的认可，无论他们是否顺从。

11. These that Christ offered his body for as a priest, for these as a priest he intercedes and prays; for these two cannot be separated: but he prays not for all, not for the world, John 17:9. I pray for them, I pray not for the world.
这些基督为之献上自己的身体作为祭司的人，基督作为祭司为他们代求和祈祷；这两者不能分开：但他并不为所有人，也不为世界祈祷，约翰福音 17:9。我为他们祈求，我不为世界祈求。

12. These for whom Christ is a priest to offer his body, for them he is a king to make them kings, and to save them, and a prophet to teach them; but he is not king and prophet to any but to his people, kingdom, conquest, disciples, seed, children, subjects.
这些人，基督是他们的祭司，为他们献上自己的身体；对他们来说，他是国王，使他们成为国王，并拯救他们；他也是先知，教导他们。但他只是他的子民、王国、征服、门徒、后裔、子女和臣民的国王和先知。

13. These that Christ died for, cannot be condemned, Rom. 8:33, 34 but are chosen, and cannot be impeached; but the reprobate can be condemned and impeached.
这些基督为之死的人，不能被定罪，罗马书 8:33, 34，但是被选中的人不能被弹劾；而被弃绝的人可以被定罪和弹劾。

14. Those whom God wills to save, and whom he redeemed, to these he willed the means of salvation; but he wills not the means, nor that the gospel preached to the Gentiles, Mat. 10:5 nor to Asia, nor Bithynia, Acts 16:6, 7.
那些上帝愿意拯救并救赎的人，他愿意给予他们救恩的途径；但他不愿意给予途径，也不愿意福音传给外邦人，马太福音 10:5，也不传给亚洲和彼提尼亚，使徒行传 16:6, 7。

15. All that Christ died for, are justified and reconciled by his death, and shall much more be saved by his life, Rom. 5:9; 1 John 1:7 and God required not one debt twice. If Christ sustained the person of all the elected, as he died for his friends, John 15:13 for his sheep, John 10:11 for his church, Eph. 5:25 for many, Mat. 20:28 for his enemies, Rom. 5:10 for the ungodly, and unjust, 1 Pet. 3:18 for his brethren, Heb. 2:1; John 3:16 and not for their good only, so as they might all and every one have perished eternally, that Christ died for; then cannot they die eternally, for then Christ should first have paid their debt, and they must pray for that debt over again, eternally in hell; then might Christ be a Redeemer, a King, a Priest, a Husband, a Saviour, and Head, and have no ransomed ones, no subjects, no Israel that he interceeds for, and offers his soul, no spouse, no saved people, no members, no church.
基督所为之一切，都因他的死而被称义和和解，也必因他的生而得救，罗马书 5:9；约翰一书 1:7，上帝不会两次要求同一债务。如果基督代表所有被选中的人，就像他为他的朋友而死，约翰福音 15:13，为他的羊而死，约翰福音 10:11，为他的教会而死，以弗所书 5:25，为许多人而死，马太福音 20:28，为他的敌人而死，罗马书 5:10，为不虔敬和不公正的人而死，彼得前书 3:18，为他的弟兄而死，希伯来书 2:1；约翰福音 3:16，并不仅仅是为了他们的利益，以至于他们所有的人都可能永远灭亡，基督为之而死的人；那么他们就不能永远死亡，因为基督首先已经偿还了他们的债务，他们必须在地狱中永远祈求那债务；那么基督可能是一个救赎者、国王、祭司、丈夫、救主和头，却没有被赎回的人，没有臣民，没有他为之代求的以色列，没有他献出自己的灵魂的配偶，没有得救的人，没有会员，没有教会。

Artic. 4. Places of scripture seeming to favour universal atonement vindicated
第四条。似乎支持普遍救赎的经文地点被辩护。

For the fourth particular, and the clearing of Places alledged; we are, 1. To consider if the place, John 3:16 prove any thing against us. 2. If all men, and all the world that are said to be redeemed, be concludent against us. 3. There be some particular places to be considered.
对于第四个特定问题，以及所提出的地点的澄清;我们需要考虑以下几点：1. 考虑约翰福音 3:16 这个地方是否对我们有任何影响。2. 如果所有被称为被救赎的人和整个世界都对我们有决定性的影响。3. 还有一些特定的地方需要考虑。

1. The Greek word (Kosmos) world, must be a figurative speech, the whole for the part; otherwise in its latitude it comprehends the angels, Acts 17:24, Rom. 3:6; 1 Cor. 6:2; Rom. 1:20; John 17:5 certain, God hath not so loved angels good and that he hath given his only begotten Son for them, Heb. 2:16 therefore it must sometime signify, a great part of the world; as John 12:19. The world goes after him. 1 John 5:19. The whole world lies in evil. The adversary yieldeth, that the world here, is not all, and every one of mankind, without exception. I deny not but it signifieth so, Rom. 3:13. That all the world may become guilty before God. But the Arminians take on them a hard task, duram proviciam, to prove that it is so taken here. For, 1. The Greek word houto, God so loved the world, is the highest love that ever was, above God's love to the angels, Heb. 2:16. So God must carry the most superlative love, that is, than which there is none greater, John 15:13. Such a love as is manifested to us, to the beloved John the apostle, and all the saints, 1 John 4:9 to Cain, Judas, and all the heathen; and God's love giving his Son, differenceth men from angels, but not one man from another; the contrary of which Paul saith, Gal. 2:20 and must Paul say no more? Who loved me and gave himself for me, than Judas, Pharaoh, all the lost heathen, who never heard of Christ, can and may say? Believe it who will, it sounds not like Christ's love.
希腊词（Kosmos）世界，必定是一种比喻的说法，整体代表部分；否则在其广度上包括天使，使徒行传 17:24，罗马书 3:6；哥林多前书 6:2；罗马书 1:20；约翰福音 17:5 确定，上帝并没有如此爱天使，以至于他为他们献上了他独生子，希伯来书 2:16 因此，它必须有时意味着世界的一大部分；如约翰福音 12:19 所说，全世界都跟随他。约翰一书 5:19，全世界都在邪恶中。对手承认，这里的世界并不是指所有的人类，没有例外。我不否认它确实有这个意思，罗马书 3:13，为使全世界在上帝面前有罪。但亚米尼亚人承担了一个艰巨的任务，即证明这里确实是这样理解的。因为，首先，希腊词 houto，上帝如此爱世界，是有史以来最高的爱，超过上帝对天使的爱，希伯来书 2:16。所以上帝必须怀有最超群的爱，即没有比它更大的爱，约翰福音 15:13。 对我们所表现的这样一种爱，对亲爱的约翰使徒和所有圣徒的爱，约翰一书 4:9 对该隐、犹大和所有异教徒的爱；上帝的爱赐予他的儿子，使人与天使不同，但不使一个人与另一个人不同；保罗在加拉太书 2:20 中说的正好相反，难道保罗不再说了吗？谁爱我并为我舍己，胜过犹大、法老和所有失丧的异教徒，他们从未听说过基督，能够说吗？信不信由你，这听起来不像是基督的爱。

2. They have two sorts of love in Christ's dying for men to make out two redemptions; one general, one potential, or half a redemption, where life is purchased, never applied, standing with the eternal destruction of the greatest part of mankind; another special, in which men are redeemed from sin, preached to few, applied to far fewer.
他们在基督为人类而死中体现了两种爱，以实现两种救赎：一种是普遍的，一种是潜在的，或者说是半个救赎，其中生命被购买，但从未应用，与大部分人的永恒毁灭并存；另一种是特殊的，人们从罪恶中得到救赎，只向少数人传道，应用于更少的人。

3. Two reconciliations, two non-imputations of sin; one, 2 Cor. 5 another Rom. 4 and so two justifications; one Rom. 5 and two blessednesses, and two salvations, or deliveries from wrath, and the curse of the law.
3. 两个和解，两个不归咎于罪过；一个在哥林多后书 5 章，另一个在罗马书 4 章，因此有两个称义；一个在罗马书 5 章，还有两个福祉和两个救赎，或者说从愤怒和律法的咒诅中解脱。

4. This giving love, with which God must give all other things, faith, the gospel, Rom. 8:32 must be bestowed on heathens, that never heard such a thing.
这种给予的爱，上帝必须用它来给予其他一切，信仰，福音，罗马书 8:32 必须赐予那些从未听说过这种事情的异教徒。

5. God by this must intend life eternal, as an end, to all the heathen; faith as a mean, which are clearly intended to this loved world; and yet God forbids Paul and his apostles to preach the word of faith to them, Acts 16:6, 7; Mat. 10:5 and contrives businesses so, that the hearing of the word of faith, and of this highest love, and rarest gift, and given Redeemer, shall be simply unpossible to them.
上帝必定意图将永恒的生命作为目标赐予所有异教徒；信仰作为一种手段，这明显是为了这个被爱的世界而设定的；然而，上帝禁止保罗和他的使徒向他们传讲信仰的道路，使得他们听到信仰的道路、最高的爱、最珍贵的恩赐和赐予的救赎者的话语变得根本不可能。

6. Therefore better by the (world) understand the elect of Jews and Gentiles, opposed every where in the New Testament, to the narrow church of Judea; the gospel world, the Messiah's world, larger than the little world of Moses; yea, all nations, Mat. 28:19. Every creature, that is, most of all the nations, Mark 16:15 all the world, the hearing world, almost all the nations, Col. 1:6 sure not every individual person; as they would have this loved world to include.
因此，更好地了解犹太人和外邦人的选民，他们在新约中遭到反对，与犹太地区的狭窄教会相对立；福音世界，弥赛亚的世界，比摩西的小世界更广阔；是的，所有的国家，马太福音 28:19。一切受造之物，也就是所有的国家，马可福音 16:15，全世界，听闻的世界，几乎是所有的国家，歌罗西书 1:6，肯定不是每个个体人；正如他们所希望的所爱的世界所包含的。

Object. "But [Gr. pas] that every one that believes &c. These words, limit, and draw narrow the world, and so divide it in believers, and not-believers; and by your exposition, some of the elect world believes, and are saved; some believes not, and perishes, which is absurd; therefore the (world) must be comprehensive of all, elect, and reprobate."
但是，每个相信的人都是这样。这些话限制并将世界变得狭窄，因此将其分为相信者和非相信者；根据你的解释，一些选民世界相信并得救，一些不相信并灭亡，这是荒谬的；因此，（世界）必须包括所有的选民和被拒绝者。

Answ. 1. I shall deny that [Gr. pas] whosoever, is here a distributive or dividing particle: if he had said [Gr. hostis or hoste] as Gal. 5:4; 1 Cor. 11:27 there had been some colour for this; but I deny that [Gr. pâs or pántes] all must be restrictive here, more than 2 Thess. 2:11, 12. God gave them over to the efficacy of error to believe a lie that [Gr. hinà pántes] all those might be damned, that believe not the truth, but have pleasure in unrighteousness. It follows not, that [Gr. pantes here,] that all, or whoever believe not the truth, should be fewer in number than those that are given over to the efficacy of error: yea, the number of the one and the other is equal; so, John 5:22. The Father judgeth no man, but hath committed all judgment to the Son. Ver. 23. [Gr. hina pantes] That men should honour the Son, as they honour the Father who sent him. I see no ground to say, that some may honour the Father, and be raised from the dead and quickened, as ver. 21 who do not honour the Son; and therefore it ought not to be translated, God so loved the world, &c. that whosoever believes should not perish; but far more agreeable to the original, God so loved the world, that every one believing should not perish; as in multitude of places it is translated, unusquisque, non quicunque: and therefore faith is not set down here so much ad modum conditionis, as ad modum medii, as a condition, as a means to bring this loved world to glory: as if ye would say, he so loveth letters, as all learned are dear to him; so God so loved his chosen world, that he gave his Son to die for them, (now this love is eternal) that all these believing, in their own time, might never be lost, but have eternal life. Nor can Arminians take the word (world) for all and every one of mankind, for they exclude all infants dying so, as uncapable of faith; and they say, these words contain God's special decree of election, and reprobation; to wit, John 3:16. God decreed to save all that believe, and God decreed all that believe not should perish. Now, from election and reprobation, they exclude all the heathen, and all their infants, and all infants whatsoever, and such as never heard the gospel: so I fear they make as narrow a world here, as we do; let them see to it: whereas Arminians say, that the word world, never signifieth in scripture the elect only; what then? Let me answer. 1. Their world of elect and reprobate, excluding the best part of mankind, all infants, all that never heard the gospel, sure, is not in the scripture, nor speaks it of such a world. 2. This is a begging of the question; for, John 1:29. The world whose sins the Lamb of God takes away; the reconciled world, to whom the Lord imputes no sin [Gr. me logizômenos autiôs ta poraptô nata autôn] 'tis the same word that is ascribed to Abraham's believing, Rom. 4:3, 4, 5 and that David speaks of, Psal. 32:2; Rom. 4:6. The imputing of righteousness, and of faith to righteousness; that in which blessedness coming through Christ consisteth, Rom. 4:8, 9, 10, 11. This world is the only believing elect world, the loved world, John 3:16 the world saved, v. 17 the world of which Christ is Saviour, John 4:42 the world that Christ giveth his life unto, John 6:33 and for whose life he giveth his life, v. 55 the world of which Abraham, but much more Christ, is heir, Rom. 4:13 the reconciled world, occasioned by the Jews falling off Christ, Rom. 11:15. All these are the elect, believing, and redeemed world; this they can never disprove.
答案 1：我要否定这里的[希腊语 pas]whosoever 是一个分配或分割的粒子：如果他说的是[希腊语 hostis 或 hoste]如加拉太书 5：4；哥林多前书 11：27，那么这就有一些依据； 但我否定[希腊语 pâs 或 pántes]所有这里一定要有限制性，就像帖撒罗尼迦后书 2：11,12。神让他们陷入错误的权能中，相信谎言以致[希腊语 hinà pántes] 所有那些人都不信真理，却喜欢不义的人都会被定罪。 这并不意味着[希腊语 pantes 这里] 所有，或者说不相信真理的人数量会比那些被陷入错误的权能中的人要少；是的，两者的数量是相等的；所以，约翰福音 5：22. 父母不评判人，但却将所有的判断权交给了子。 弗 23. [希腊语 hina pantes] 人们该尊崇子，正如他们尊崇差他来的父。 我看不到有理由说，有些人可以尊崇父，也可以起死回生且获得新生命，就像第 21 节中不尊崇子的人一样；因此，就不应该这样翻译说：“神如此爱世人...” 凡相信的人不至灭亡，乃得永生；但更接近原文的翻译是，上帝如此爱世人，凡相信的人不至灭亡；正如在许多地方翻译为“每个人”，而不是“任何人”：因此，信仰在这里并不是作为条件的方式，而是作为一种将这个被爱的世界带到荣耀的手段：就像你可以说，他如此热爱文字，以至于所有有学问的人对他来说都是宝贵的；上帝如此爱他所选择的世界，以至于他给了他的儿子为他们而死，（现在这爱是永恒的）这样所有这些相信的人，在他们自己的时间里，永远不会迷失，而是拥有永生。亚米尼派也不能将“世人”解释为所有人类的每一个人，因为他们排除了所有以这种方式死去的婴儿，认为这些话包含了上帝的特别选定和拒绝的旨意；也就是说，约翰福音 3:16 中，上帝决定拯救所有相信的人，上帝决定所有不相信的人都会灭亡。 现在，从选举和拒绝中，他们排除了所有异教徒，所有婴儿，所有婴儿，以及从未听过福音的人：所以我担心他们在这里创造了一个和我们一样狭窄的世界；让他们自己看着办吧：而阿敏派说，圣经中的“世界”从来不仅仅指选民；那又怎样呢？让我回答。1. 他们所说的选民和被拒绝者的世界，排除了人类中最好的一部分，所有婴儿，所有从未听过福音的人，当然不在圣经中，也没有提到这样一个世界。2. 这是一个问题的提出；因为，约翰福音 1:29 中，羔羊担当世人罪孽的世界；被和解的世界，主不再算他们的罪过[希腊文：me logizômenos autiôs ta poraptô nata autôn] 这是指亚伯拉罕的信仰，罗马书 4:3, 4, 5 和大卫所说的，诗篇 32:2；罗马书 4:6。这是指义的归于他们，以及信仰归于义的事；这是因基督而来的福气，罗马书 4:8, 9, 10, 11。这个世界是唯一的信仰选民世界，是被爱的世界，约翰福音 3:16 所拯救的世界，v. 基督是救主的世界，约翰福音 4:42 基督赐予生命的世界，约翰福音 6:33 他为其生命而献出生命的世界，第 55 节 亚伯拉罕所属的世界，但基督更是继承者，罗马书 4:13 因犹太人背弃基督而引起的和解世界，罗马书 11:15。所有这些都是选民、信徒和被救赎的世界；他们永远无法否认这一点。

The other ground of our answer to all the places on the contrary, is, that the Heb. word col, and Gr. word pantes, Christ died for all, doth never signify all and every one of mankind, by neither scripture, nor the doctrine of adversaries: but is, as all divines say, to be expounded according to the subject in hand, secundum materiam substratum.
我们对所有相反观点的回答的另一个基础是，希伯来语的 col 一词和希腊语的 pantes 一词，基督为所有人而死，从来没有根据圣经或对手的教义表示所有人类的每一个人：但正如所有神学家所说，它应根据手头的主题进行解释，即 secundum materiam substratum。

Hence our 1st rule, all, often signifieth, the most part, Mark 14:64. [Gr. pantes] They all condemned him to be guilty of death; [Gr. holon] the whole council, Mat. 26:59 yet Joseph of Arimathea consented not to his death, Luke 23:51 and the flood destroyed [Gr. hapantes] them all, Luke 17:27 yet eight persons were saved; so all Judah, Jer. 13:19. [Heb. cullah] was carried unto captivity. [Heb. col] All is often the same with many, all the sheep of Kedar shall be gathered to thee, [Heb. col] that is, many: and Gen. 41. [Heb. vecol] and all the land came to Egypt: when the matter bears a clear exception, and other scriptures expound it; then sure Christ's dying for all, must be expounded for his giving himself a ransom for many. Mat. 20:28 compared with 1 Tim. 2:6. [Gr. antilútron hupér panton] is here, and there [Gr. lutron antipollon,] so the law saith, all do that which the most part do; men's will do not limit what God speaks; but let the text itself be diligently considered, Exod. 9:6. All the cattle of Egypt died, that was in the field. Christ gave himself a ransom for all, capable of a ransom; Arminians say, that the finally obdured, those that sin against the Holy Ghost, and infants of heathen, or any dying infants cannot be ransomed by Christ, Exod. 32:26. All the sons of Levi came to Moses: not all without exception; many adhered to Aaron in his idolatry, ver. 29. Deut. 33:9. So Mat. 3:5. Then went out to him Jerusalem, and all Judea, and all the country near to Jordan. Now, this signification being applied to our use, Christ giving himself a ransom for all men; his dying for all, can be no larger than the saving of all, the believing of all flesh, and the blessing of all nations in Christ: but, Gen. 18:18 all, In him [Heb. col gojei] all the nations of the earth shall be blessed. Gen. 22:18. In thy seed all the nations of the earth shall be blessed. The whole world, that John saith Christ is a propitiation for, 1 John 2:1 cannot be larger than this; now, this cannot carry any tolerable sense, that all and every man of the nations are actually blessed in Christ, more than all and every one are redeemed, reconciled, received in favour within the covenant of grace: and therefore Arminians have as good reason from coland pantes, all that are said to be ransomed, are actually saved, and hell shall be empty and to no purpose; as to contend for an universal redemption. As a wicked pamphlet printed of late saith, all the creation of God, men and angels are redeemed, and shall at length be saved in Christ. Now, we can undeniably prove, that all and every nation, and all and every man descended of Abraham, are not blessed in Christ. (1.) Rom. 9:7. Because they that are the seed of Abraham, they are not all children; but in Isaac shall thy seed be called. v. 8. They which are the children of the flesh, are not the children of God, but the children of the promise are counted for the seed. Now, Christ hath a spiritual seed of a more narrow compass than all the nations of the earth. Isa. 53:10. He shall see his seed. Christ marrieth not with the cursed seed; and many nations, such as for many generations never heard of Christ, are under the law, and under a curse; but the nations are blessed and all nations (say they) quantum ad Deum, in God's intention, in the covenant of grace that God made with all the nations, if they would embrace and receive Christ; but that they are not actually blessed, fully redeemed and saved in Christ is their fault.
因此，我们的第一条规则是，所有，通常表示大多数，马可福音 14:64。 [希腊文 pantes] 他们都宣判他有罪而处死刑； [希腊文 holon] 全体公会，马太福音 26:59，然而亚利马太的约瑟没有同意他的死亡，路加福音 23:51 洪水淹没了他们全部，路加福音 17:27，然而 8 个人得救了；所以犹大的全体，耶利米书 13:19。[希伯来文 cullah] 被掳到被俘虏；[希伯来文 col] 所有经常与许多相同，基达尔的所有羊将聚集到你这里，[希伯来文 col] 也就是许多；创世纪 41 章。 [希伯来文 vecol] 所有的土地都来到了埃及：当情况有明显的例外和其他经文解释时；那么可以肯定基督为所有人而死，必须被解释为他为多人献身为赎价。马太福音 20:28 与提摩太前书 2:6 相比。 [希腊文 antilútron hupér panton] 在这里，那里[希腊文 lutron antipollon] 因此律法说，所有人都做大多数人所做的事；人的意愿不限制上帝的话语；但让文本本身被认真考虑，出埃及记 9:6。 埃及所有在田野中的牲畜都死亡。 基督为所有人付出了赎价，能够赎回；亚米尼洛主义者说，那些最终顽固不化的人，那些得罪圣灵的人，以及异教徒的婴儿或任何垂危的婴儿都不能被基督赎回，出埃及记 32:26。利未的众子都来到摩西面前：并非所有人都来；许多人附和亚伦的偶像崇拜，出埃及记 32:29。申命记 33:9。马太福音 3:5。那时，耶路撒冷、犹太全地和约旦河附近的全境都出来见他。现在，这个意义被应用到我们的使用中，基督为所有人付出了赎价；他为所有人而死，不能超过所有人的得救，所有人的信仰和所有国家在基督里的祝福：创世记 18:18，所有地上的国家都必因他得福。创世记 22:18。你的后裔必使地上的万国得福。 整个世界，约翰说基督是挽回祭，约翰一书 2:1，不能比这更大；现在，这不能带来任何可容忍的意义，即所有的外邦人实际上都在基督里得到祝福，就像所有的人都被赎回、和解、在恩典的约中蒙受喜悦一样；因此，亚米尼洛主义者从 coland pantes（所有被赎回的人）中得到了同样的理由，他们实际上得救了，地狱将变得空无一人，毫无意义；就像争论普遍救赎一样。最近印刷的一本邪恶的小册子说，上帝的创造，人类和天使都被赎回，最终将在基督里得救。现在，我们可以无可争辩地证明，并不是所有的国家和每个亚伯拉罕的后裔都在基督里得到祝福。（1.）罗马书 9:7. 因为亚伯拉罕的后裔不都是他的儿女；惟独以撒的后裔才要称为你的后裔。v. 8. 亚伯拉罕的后裔不是按着血气生的，乃是按着应许生的才算是后裔。现在，基督有一个比地球上所有国家更狭窄的属灵后裔。以赛亚书 53:10. 他必看见后裔。 基督不与被诅咒的后裔结合; 许多国家，比如许多代人从未听过基督的国家，被束于律法和诅咒; 但诸国是蒙福的，所有国家(他们说)都可以到达神，是神在与所有国家所立的恩典约中的意愿；如果他们愿意接纳基督；但实际上他们并不是藉着基督蒙福，得到充分的救赎和救恩是他们自己的过错。

Answ. The scripture expounds scripture better than Arminians, and the apostle, Heb. 6 resolveth us, that all the nations of the earth, v. 17 are the heirs of the promise, those who have fled for refuge to lay hold on the hope set before them, who have anchored their souls by hope within the vail, and have Jesus for their Forer-unner, v. 17, 18, 19, 20. 2. He expounds the blessing of Abraham and of his seed, not of any conditional and far-off intention of God, but of God's actual blessing of Abraham and his spiritual seed whom the Lord multiplied, v. 14. Nor was it ever fulfilled in all nations of the earth, they were never heirs of the promise; our exposition is made good, and by it the promise and oath of God fulfilled and his covenant accomplished; not by the Arminian gloss. 3. Paul expoundeth Abraham's seed, Gal. 3:16 to be Christ and his seed, Rom. 11:26. So all Israel shall be saved, this was the Israel to whom the covenant by oath and promise was made. For the Redeemer shall come out of Zion, and shall turn away ungodliness from Jacob. 27. For this is my covenant unto them, when I shall take away their sins. Acts 4:33. Great grace was on them all, yet not on Ananias and Sapphira who were of that visible number. Isa. 40:5. And the glory of the Lord shall be revealed, and all flesh shall see it, Psal. 86:9. All nations, whom thou hast made, shall come and worship before thee, and shall glorify thy name, O Lord: that is expounded, Isa. 2:1. All nations shall flow to the mountain of the Lord's house. What? All nations without exception? No, v. 2. Many people shall say, come ye, and let us go to the mountain of the Lord's house. Hag. 2:7. And the desire of all nations shall come; did all nations quantum in se, so far as lay in them, desire Christ? No such thing.
答案。经文比亚民主义者更好地阐述了经文，使徒在希伯来书 6 章解释了，地上的所有国家都是应许的后嗣，那些逃到避难所，抓住摆在他们面前的盼望的人，他们的灵魂在希望中锚定，并且有耶稣作为他们的前驱，第 17、18、19、20 节。2.他解释了亚伯拉罕和他的后裔的祝福，不是神的任何有条件和遥远的意图，而是神实际上祝福了亚伯拉罕和他的属灵后裔，耶和华使他们繁衍，第 14 节。这在地上的所有国家中从未实现过，他们从未成为应许的后嗣；我们的解释是正确的，并且通过它，神的应许和誓言得到了实现，他的约定得以完成；而不是亚民主义的注释。3.保罗在加拉太书 3:16 解释了亚伯拉罕的后裔是基督和他的后裔，罗马书 11:26 也是如此。所以以色列人都要得救，这就是那些契约和誓言所赐给的以色列人。因为救赎主要从锡安而来，要使雅各转离他们的罪孽。27.因为这是我与他们所立的约，我除去他们的罪孽的时候。使徒行传 4:33。 所有人都蒙受了伟大的恩典，但亚拿尼亚和撒非喇并不在这个可见的群体中。以赛亚书 40:5 说：“耶和华的荣耀必然显现，凡有血气的都必一同看见。”诗篇 86:9 说：“万民啊，你所造的都要来敬拜你，主啊，他们要荣耀你的名。”这是以赛亚书 2:1 解释的：“万民都要流归耶和华的山。”什么？所有的民族都包括在内吗？不，第 2 节说：“许多民族要说，来吧，我们登耶和华的山。”哈该书 2:7 说：“万民的珍宝必来到。”所有的民族都渴望基督吗？并非如此。

2. All skilled in the mother languages, and all divines say, that the particle all is taken pro singulis generum, vei pro generibus singulorum; all and every one of kinds, and for the kinds of all, tho' not absolutely excluding any kind.
所有熟练掌握母语的人，以及所有神职人员都说，"所有"这个词是指代各种类型的个体，或者指代各个个体的类型；所有和每一个种类，以及所有种类，尽管不绝对排除任何一种类型。

1. The word all is, in materia necessaria, in a necessary matter, taken for all, and every one, God made all nations of one blood, Acts 17:26. He knows the heaven of all men, Acts 1:24; Rom. 3:12. All have sinned, Rom. 5:12; 2 Cor. 5:10; 1 Tim. 4:10; Jam. 1:5; Phil. 1:10, 11.
1. 在必要的事情上，词语“all”表示所有的人，上帝创造了所有的民族，他们都是同一血脉的，使徒行传 17:26。他知道所有人的天堂，使徒行传 1:24；罗马书 3:12。所有人都犯了罪，罗马书 5:12；哥林多后书 5:10；提摩太前书 4:10；雅各书 1:5；腓立比书 1:10, 11。

2. All, without exclusion of particular men, in a contingent matter sometime so taken, Mat. 26:33. Though all be offended, Luke 6:26; Revel. 4:11.
所有人，不排除特定的人，在某种情况下会这样说，马太福音 26:33。虽然所有人都会受到冒犯，路加福音 6:26；启示录 4:11。

3. When all is spoken of God's works for men, or in men, especially works of mere grace, opposite to sense, as Mr. Moor imagines: so our text; I, when I am lifted up from the earth, will draw all men to me, cannot be meant of all men without exception. 1. Because 'tis a clear restriction of calling of multitudes, under the Messiah's kingdom, after his death, and cannot but speak against an universal drawing in the times of the Old Testament. 2. Christ draws not all to himself by the gospel, because thousands hear not of him; not virtually, for we read of our calling or drawing of Christ, lifted up on the cross, and crucified, by the works of nature: so God blesseth all nations, not all and every one; God saveth all Israel, and turneth iniquity away from Jacob, and forgiveth the sins of Israel; and God only saveth, and only pardoneth believers. But will Mr. Moor say, "God saveth and pardoneth all, and every man in Israel?
当谈到上帝为人所做的一切工作，或者在人们身上所做的工作，尤其是纯粹的恩典工作时，与感官相反，正如穆尔先生所想象的那样：所以我们的经文；当我从地上被举起来的时候，我会把所有的人都吸引到我这里，不能指的是所有人都没有例外。1.因为这是对弥赛亚王国时期的众多召唤的明确限制，在他死后，不能不反对在旧约时代普遍的吸引。2.基督并没有通过福音将所有人都吸引到自己身边，因为成千上万的人没有听说过他；不是实质上的，因为我们读到了我们通过自然的工作，将基督举起在十字架上并钉死的呼召或吸引：所以上帝祝福所有的国家，而不是所有的人；上帝拯救所有的以色列人，使雅各脱离罪孽，并赦免以色列的罪过；只有上帝拯救，只有上帝赦免信徒。但是穆尔先生会说，“上帝拯救并赦免以色列的每一个人吗？

Rule 3. There is hence a third rule, That many is placed for all the elect, as Mat. 10:28. He gave himself a ransom for many. Mark 14:14. This is my blood of the New Testament, that is shed for many; as Rom. 5:15. Through the offence of one, many were dead, that is, all were dead: so the sheep of Christ, John 10:11 the scattered sons of God, John 11:52. His people, Mat. 1:21. His brethren, Heb. 2 that he died for, must be exclusive of those that are not his sheep, not his brethren, not his people, not the sons of God. When there is mention of a singular privilege bestowed on friends, whom Christ is to make friends, John 15:13 tho' it be bestowed on them in regard of their present ill-deserving, when they are enemies, Rom. 5:18 Sinners, 1 Tim. 1:15 Unjust, 1 Pet. 3:18 Lost, Luke 19:10 as the necessity of the prerogative of redemption and ransom of free-grace cleareth; as, In thy seed shall all the nations of the earth be blessed. Paul expoundeth it exclusively, in thy seed only, Gal. 3:16. So Deut. 10:20. Thou shalt fear the Lord thy God, and serve him. Christ expoundeth it, Luke 4:8 exclusively, Thou shalt serve only the Lord, because 'tis the prerogative of God, to be worshipped, as 'tis the prerogative of grace, to be the ransomed and redeemed of God, Deut. 21:8 and 7:8; Exod. 15:15; Luke 1:68; Gal. 3:13; 1 Pet. 1:18; Rev. 5:9 and Rev. 14:4; Isa. 1:24 and 44:23 and 35:10 and 51:10; Jer. 31:11. And the manner of Christ's dying, in regard of application, is exclusive, by confession of party, as is clear, Luke 2:11 and 1:68, 69, 70; Luke 2:30, 31; Heb. 2:17; Rom. 8:34; Rev. 5:9.
规则 3. 因此还有第三条规则，即许多被放在选民之上，如马太福音 10:28 所说的。他为许多人而舍自己作赎价。马可福音 14:14 说：这是我为许多人流出的新约的血。罗马书 5:15 说：因一人的过犯，许多人死亡，也就是所有人都死了，这就是基督的羊，约翰福音 10:11 所说的，也就是神的散布的儿女，约翰福音 11:52。马太福音 1:21 所说的他的子民。希伯来书 2 所说的他死而为之的弟兄们，必须排除那些不是他的羊、不是他的弟兄、不是他的子民、不是神的儿女。当提到基督将给予的特权赐予朋友时，虽然这是基于他们当前的罪恶行为，当他们是仇敌时赐予的，如罗马书 5:18 所说的，罪人、提摩太前书 1:15 不义之人，彼得前书 3:18 迷失的人路加福音 19:10，需要赎回和救赎的特权的必要性清楚说明了自由恩典。如在你的后裔，地上的万国必蒙福的应许中，保罗解释说，独自在你的后裔里面，加拉太书 3:16。申命记 10:20 也是如此，要敬畏你的上帝，事奉他。 基督在路加福音 4:8 中解释说，你只能事奉主，因为崇拜是上帝的特权，而蒙恩是上帝的赎民，申命记 21:8 和 7:8；出埃及记 15:15；路加福音 1:68；加拉太书 3:13；彼得前书 1:18；启示录 5:9 和启示录 14:4；以赛亚书 1:24 和 44:23 和 35:10 和 51:10；耶利米书 31:11。基督的死亡方式，在应用方面是排他的，通过党派的承认，正如路加福音 2:11 和 1:68、69、70；路加福音 2:30, 31；希伯来书 2:17；罗马书 8:34；启示录 5:9 所清楚表明。

Rule 4. In the matter of our redemption, especially in the New Testament, and prophecies of the Old of the same subject, Christ died for all pro generibus singulorum, for men of all nations, some of all kinds. 1. Because God speaks so of our salvation, as Joel 3:18 which was fulfilled, Acts 2:17. And it shall come to pass in the last days, (saith God) I will pour out my Spirit on all flesh; that is, people of all nations, as v. 9. Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and Judea, Cappadocia, &c. And of all sexes, v. 17. Sons and daughters. Of all ages, young and old. All conditions, servants and handmaids. Verse 5. And there were dwelling at Jerusalem Jews, devout men out of every nation under heaven; nor will this include all and every nation without exception. Erasmus would ask of those that will not admit an hyperbole in scripture, if there were English and Scots there? Ye tithe every herb, that is, herbs of all kinds, Luke 11:42. Christ cured every disease, Mat. 4:23. Ye shall eat of every tree of the garden, Gen. 2:16. [Heb. micol] all his master's goods are in his hand [Heb. vecol-tob] Gen. 24:10. Now, thus God will have all to be saved, and Christ is the Mediator of all men, 1 Tim. 2 which is not to be understood of all and every man, but of kings and low men, and all conditions of men; the word [Gr. pantes] is thrice used in the text. 1. We are nowhere, but in this place only, commanded to pray for all men; but if for the eternal salvation of all and every one without exception, is the doubt. You shall not find a warrant in the world to pray that all mankind may be saved absolutely; for God hath revealed in his word, that he hath decrees of election and reprobation of men. 2. And hath expresly forbidden to pray for their salvation, that sin to death, 1 John 5:16. And what faith have we to pray for such? For the salvation of magistrates, in that notion only, we may pray; for the peace of Babylon, and for peace of heathen princes, the church being under them. 3. God will have all men to be saved, no otherwise than he will have all to come to the knowledge of the truth, that is, of the gospel. Now, how he will have all men without exception to come to the knowledge of the gospel, since this natural, antecedent and conditional will to save all, was in God toward the fallen angels and the Gentiles in the time of the Old Testament, when the law of God, and his will touching salvation, through the Messiah to come, was only revealed to the Jews, Deut. 7:7; Psal. 147:19, 20 let Arminians see; for sure the gospel is not, and hath never been preached to all and every rational creature, and to all men, yet he wills all men (by Arminians grounds) to come to the knowledge of the gospel. Now, we know not how God, who hath this natural will eternally in him, as they say, willeth the heathens to come to the knowledge of the gospel, except he send apostles with the miraculous gift of tongues, to them, to preach in their language. 4. He instances in a specie of the all he spoke of, v. 1 in magistrates, tho' heathen. Thanksgiving here for all and every man must also be commanded, as well as prayer, even for Julian and the greatest scourges and bloody scorpions, that lay heaviest stripes on the back of the church: Sure we have no faith to believe this, in reference to their salvation.
规则 4. 关于我们的赎罪，尤其是在新约和旧约的关于同一主题的预言中，基督曾为所有人死亡。1. 因为上帝在我们的救赎方面这样说，如 Joel 3:18，已在使徒行传 2:17 中实现。 在末日，我必将我的灵浇灌在一切有血肉的人身上，即各民族的人，如第 9 节所述。波斯人、玛代人、以拦人，和住在美索不达米亚、犹太、加帕多家、等处的人。男女老少、各种状况都包括在内，如第 17 节所述的儿女和仆人女仆。第 5 节说，耶路撒冷有许多归正派犹太人，是从各国来的。虽然这并不包括所有国家和人民，没有例外。伊拉斯谟会问那些不接受圣经夸张的人，在那里是否有英国人和苏格兰人？ 如路加福音 11:42，你们应当什一给薄荷，即各种草本植物。耶稣医治各种疾病，如马太福音 4:23。你们可以吃园中所有的树上的果子，如创世记 2:16 所述， [希伯来文 micol] 所有主人的财物都在他的手中 【希伯来文 vecol-tob】创世记 24:10。 现在，上帝希望所有人得救，基督是所有人的调解者，提摩太前书 2 章。这并不是指每个人，而是指国王、平民和各种人的调解者；在这段经文中，单词[希腊语 pantes]被使用了三次。1.我们只在这个地方被命令为所有人祈祷；但是，是否为所有人的永恒救赎，没有明确的答案。你在世界上找不到一个理由去祈求所有人类的绝对救赎；因为上帝在他的话语中已经启示，他对人的选召和拒绝有预定。2.他明确禁止为那些犯了致死罪的人祈祷他们的救赎，约翰一书 5:16。我们有什么信心为这样的人祈祷呢？我们只能为统治者的救赎祈祷；为巴比伦的和平，为异教君主的和平，因为教会在他们的统治下。3.上帝希望所有人得救，只是他希望所有人都认识真理，也就是福音。 现在，他将如何使所有人无一例外地了解福音呢？因为这种自然的、先前的和有条件的拯救所有人的意愿，曾经在上帝对堕落的天使和外邦人的身上，在旧约时代，当上帝的律法和他关于救恩的意愿，通过尚未到来的弥赛亚，只向犹太人启示，申命记 7:7；诗篇 147:19,20，让阿敏派看看；因为确实福音并没有，也从未向所有和每一个理性的生物，以及所有人传讲过，然而他却希望所有人（根据阿敏派的观点）都能了解福音。现在，我们不知道上帝如何，他们说上帝在他内心永远有这种自然的意愿，希望异教徒了解福音，除非他派遣具有神迹般的语言才能的使徒，用他们的语言向他们传道。4.他以一种他所说的所有人的例子来说明，即统治者，尽管是异教徒。对于所有和每个人，感恩也必须被命令，就像祈祷一样，即使是为朱利安和对教会施加最严重鞭挞的最大的灾难和血腥蝎子，我们也必须感恩：当然，我们没有信心相信这一点，关于他们的救恩。

5. Paul must here speak of the Lord's effectual will. Whom he saveth, and will have to be saved, and to hear the gospel, they must be saved. So, the apostle, 2 Pet. 3:9. (8.) The Lord is long-suffering, [Gr. eis hemàs mê bouloménos tinàs is apolesthai allà pantàs] to us, willing none (of us, to whom he is long-suffering) to perish, but will have all us, to whom he extendeth this long-suffering, to come to repentance. For, he gives a reason why the day of judgment comes not so quickly, but is so delayed, that lustful men scoff at it; because God waits till all the elect be gathered in; they should perish, and should not come to the knowledge of the truth, if the Lord should hasten that day, as Mat. 24. For the elect's sake, the ill days are shortned; not for the reprobate. So, for this reason, Paul, v. 7 is appointed a preacher of the Gentiles in faith and truth; this must be the Gentiles that believe, and come to the knowledge of the truth: nor did Paul bear this testimony to all and every one of the Gentiles; yet Arminians say, God will have all and every one of Jews and Gentiles saved and ransomed: as also, he restricts the peaceable and godly life to the church, taking in himself, [Gr. hia diagomen,] &c. that we may lead, &c.
5. 保罗在这里必须谈论主的有效意愿。他拯救谁，他们必须被拯救，并且要听福音，他们必须被拯救。所以，使徒彼得在 3:9 中说：“主是忍耐的，不愿有一人沉沦，乃愿人人都悔改。”因为他给出了一个原因，为什么审判的日子不会那么快到来，而是被延迟，以至于那些贪欲的人嘲笑它；因为上帝等待直到所有的选民都被聚集起来；如果主急于那一天的到来，他们将会灭亡，并且不会认识真理，就像马太福音 24 章所说的那样。为了选民的缘故，邪恶的日子被缩短了；而不是为了被弃绝的人。因此，保罗在这个原因上， 7 被任命为信仰和真理中外邦人的传道人；这指的是那些相信并了解真理的外邦人：保罗并未对所有外邦人都作出这样的见证；然而阿敏派说，上帝要拯救和赎回所有的犹太人和外邦人；同时，他将和平、虔诚的生活限定在教会内，并包括自己在内，[希腊文：hia diagomen]等等，以便我们可以领导，等等。

6. His reason; There is one God: so much as of all orders in the christian church, there is one God. The king and magistrate, as touching his office, hath not one God, and the poor another God; the Jews have not one God, and these I preach to, the Gentiles, v. 7 another; the husband hath not one God, and the wife another; for these three orders, magistrates, and these that are under them, Jews, Gentiles, husband, wives, are in the text. And if that poor argument of Mr. Moor's had blood or nerves, because there is one God; and because he names [Gr. Anthropoûs] men, therefore God will save all; and the ransom must be as wide and spacious as the reason, God is God to all and every one, and all and every man is a man; it may prove, that these that blaspheme and sin to death, these of Bythinia, and Samaria, and all the Gentiles, that the Lord winked at, and did not invite to repentance, Acts 14:17 they left off to be men; and God was not a God in relation to them, as to the work of his hands: for, sure, God is not in covenant with all and every one of mankind; for thousands, that are men, are without the covenant. I demand of this universal will of God, to save all and every one, and the ransom for all and every one, was it ever heard of, in one letter in the Old Testament, except by prophesying what was to be under the New? Never. Now, was there not one God, and one Mediator, in the Old as in the New? And natural and universal desires and wills in God to save men as men, and that God should save men as one God, do not rise and fall in God; but sure his will, called his command, and revealed in the gospel, is larger under the gospel, nor it was before the Messiah's time; otherwise, God no otherwise willed all men to be saved, amongst the Jews, as their God, in covenant with them, than he willed all the Gentiles, and every man of the heathen to be saved; which contradicts Old and New Testament broadly; for, in the time of the Old Testament, God willed not Moab, Ammon, Tyre, Sidon, Philistines, Egyptians, to come to the knowledge of the truth, and gospel, 2 Sam. 7:23; Deut. 4:34; Psal. 147:19.
他的理由是：只有一个上帝：基督教会中的所有阶层都只有一个上帝。国王和官员在职务上没有一个上帝，穷人有另一个上帝；犹太人有一个上帝，我传教给的外邦人有另一个上帝；丈夫没有一个上帝，妻子有另一个上帝；因为这三个阶层，官员和他们下属的人，犹太人，外邦人，丈夫，妻子，在经文中都有。如果穆尔先生那个可怜的论点有血有神经，因为只有一个上帝；因为他提到了“人”，所以上帝会拯救所有人；赎价必须和理由一样广阔，上帝是所有人的上帝，每个人都是人；这可能证明，那些亵渎并犯罪至死的人，比提尼亚和撒玛利亚的人，以及所有外邦人，主对他们眼睛一闭，没有邀请他们悔改，使他们不再是人；上帝对他们并不像对他手所造之工一样是上帝：因为，当然，上帝并没有与所有人类中的每一个人立约；因为成千上万的人是人，但没有立约。 我要求上帝的普遍意愿拯救所有人，每个人，而为所有人赎罪，除了在旧约中预言新约之外，有没有听说过这样的事情？从来没有。现在，在旧约和新约中，不是有一个上帝和一个调解者吗？上帝对拯救人类的自然和普遍的愿望和意愿，并不在上帝中上升和下降；但可以肯定的是，他的意愿，被称为他的命令，并在福音中揭示，比弥赛亚时代之前更大；否则，上帝在旧约时代，不仅愿意拯救犹太人作为他们的上帝与他们立约，也愿意拯救外邦人和异教徒中的每个人；这与旧约和新约明显相矛盾；因为在旧约时代，上帝不愿意摩押、亚扪、推罗、西顿、非利士、埃及人认识真理和福音（撒母耳记下 7:23；申命记 4:34；诗篇 147:19）。

7. God no more wills all and every man to be saved, and come to believe, so they will all and every one believe; than he wills all and every one to be damned, so they believe not and refuse the gospel; the one will is as universal as the other.
上帝不再希望每个人都得救并相信，以至于他们都会相信；就像他不希望每个人都被定罪，不相信并拒绝福音一样；这两种意愿一样普遍。

8. It is no justice, that the ransom should be paid for all and every one, and the captives remain in prison eternally: it is against the law, Exod. 21:30; Exod. 30:12, 15. Yea, the Lord's ransomed, Isa. 35:9, 10 must obtain everlasting joy in Zion. Isa. 51:10, 11. They shall obtain joy and gladness, and sorrow and mourning shall fly away. And, Hos. 13:14; 1 Cor. 15:54. They are ransomed from the grave. Let them find in all the Old or New Testament, any ransomed of the Lord, and ransomed from the grave, cast in utter darkness, where there is weeping and gnashing of teeth: they are redeemed from all iniquity, purified as a peculiar people, Tit. 2:14; 1 Pet 1:18; Gal. 1:4; 1 Pet. 2:24.
8. 没有公正，应该为所有人支付赎金，而囚徒却永远留在监狱里：这违反了法律，出埃及记 21:30；出埃及记 30:12, 15。是的，主的被赎者，以赛亚书 35:9, 10 必在锡安得到永恒的喜乐。以赛亚书 51:10, 11。他们必得到喜乐和快乐，悲伤和哀悼必飞去。而且，何西阿书 13:14；哥林多前书 15:54。他们从坟墓中被赎回。让他们在旧约或新约中找到任何被主赎回，并从坟墓中被赎回的人，被投入黑暗之中，那里有哭泣和切齿之痛：他们从一切罪孽中得到救赎，成为一个特别的子民，提多书 2:14；彼得前书 1:18；加拉太书 1:4；彼得前书 2:24。

9. This ransom is to be testified in due time, or as 1 Pet. 1:20, 21 was manifest in these last times, [Gr. di hemâs tous de autu piste uóntas] for you (the elect of God) that believe by him.
这赎金将在适当的时候作证，就像彼得前书 1:20、21 在这末世显明出来的那样，[希腊文：di hemâs tous de autu piste uóntas]为了你们（上帝所拣选的人）通过他而相信。

Rule 5. [Heb. col] or [Gr. pantes] his undeniably expounded of all that are saved only; and is restrictive: such a physician cured all the city; that is, no man is cured but by him. Exod. 28:14. Jethro saith to Moses, what is this that thou doest? thou sittest alone, [Heb. vecol-hagnam nitzab] and all the people stand by thee, from morning till evening, (for judgment:) the scope of Jethro is to condemn Moses, in wearing out his spirit, and taking the burden of judging all the people himself alone, Numb. 11:13. And his words bear not, that all the people without exception came for judgment, that had been unpossible; but because there was then no other judge but Moses, the sense is clear, all that were to be judged, they were to be judged by no other, but by Moses only. Rev. 13:8. And all that dwell in the earth worshipped the beast; that is, all seduced to popish idolatry, were seduced by the beastly vicar of Christ, and his limbs. John. 11:48. If we let him alone, all will believe in him; that is, none will believe in us, nor follow us; and all seduced men shall be seduced by him. John. 3:26. John's disciples, a little emulous, that Christ drew all the water from their master's mill; say, behold he baptizeth, and [Gr. pantes] all men come to him; that is, there be now no comers, nor followers of men, but such as follow this Jesus. That Christ in this sense should be the Saviour of all men, that he should have a negative voice in the salvation of all, that all the ransomed ones should come through his hands, is no other thing than Peter saith, Acts 4:11. That there is no other name under heaven, by which men may be saved, and none comes to the Father but by him, John 14:6. Then all that come to God, come by him only. Christ is the heir of blessings, and in him all the kindreds of the earth are blessed, Acts 3:24 but it follows, as well all and every mortal man are glorified, as redeemed, by this logic; out of his fulness, we all, [Gr. pantes] all that receive, do receive from him, John 1:16.
规则 5. [希伯来语 col]或[希腊语 pantes]明确解释了只有被拯救的人才适用；并且是限制性的：这样的医生治愈了整个城市；也就是说，除了他以外没有人能被治愈。出埃及记 28:14. 耶忒罗对摩西说，你在做什么？你独自坐着，[希伯来语 vecol-hagnam nitzab]而所有的人都站在你旁边，从早到晚（为了审判）；耶忒罗的目的是谴责摩西，消耗他的精力，独自承担审判所有人的负担，民数记 11:13. 他的话并没有说明所有的人都来审判，这是不可能的；但是因为当时除了摩西以外没有其他的法官，所以意思很明确，所有需要被审判的人，只能由摩西来审判。启示录 13:8. 地上的所有居民都崇拜那兽；也就是说，所有被误导去崇拜罗马教皇的偶像崇拜者，都是被那兽性的基督的代理人和他的追随者所误导。约翰福音 11:48. 如果我们不管他，所有人都会相信他；也就是说，没有人会相信我们，也不会跟随我们；所有被误导的人都将被他所误导。约翰福音 3:26. 约翰的门徒们有些嫉妒，因为基督从他们主人的磨坊里取走了所有的水；他们说，看，他施洗，[希腊文 pantes]所有的人都来到他这里；也就是说，现在没有其他人来，也没有其他人的追随者，只有那些追随耶稣的人。基督在这个意义上是所有人的救主，他在所有人的救赎中有否定的声音，所有被赎回的人都要通过他的手来到。这与彼得在使徒行传 4:11 中所说的没有别的名字在天下，人们可以靠着得救，除了他以外没有人能到父那里，约翰福音 14:6 也是一样。那么所有来到神面前的人，都只能通过他来。基督是祝福的继承人，在他里面地上的各族都得到祝福，使徒行传 3:24，但是根据这个逻辑，所有和每一个凡人都得到荣耀，都被救赎；我们众人都从他的丰盛中领受，约翰福音 1:16。

Upon this is grounded the common nature of all that Christ assumed, that no man should be saved, but by a man. Hence, (say Arminians) "Look how far the nature of man extends, the ransom extendeth as far: but (saith Mr. Moor) the nature is common to Adam's sons, all and every one, as men contradistinguished from angels," Heb. 2:9, 16. But there is a wide difference between the fitness and aptitude that man should die for man, not an angel for a man, and the intention and good-will of God, that Christ should either take on him the nature, of man to die for mankind, rather than for angel-kind, Heb. 2:16. And why he should die for this man Peter, or John, not that man Pharaoh or Judas; the reason of the former was the infinite wisdom of God, seeing a congruity of justice in it, that the nature that sins should suffer for sin. Whether Christ, having a soul of a spiritual nature as angels, might have fitly been a suffering Saviour for them, (which may be thought possible) is another question. But the reason of the other is only the grace of God. Who could give a hire, or a price to Christ, to move him to die for you, and effectually, and savingly, by gifting you with faith, and not for another? All the Jesuits, Arminians, Papists, Socinians, for themselves, if provoked, shall not answer, except there be a fountain-well, that solveth all, touching men and angels; he hath mercy on whom he will, and hardens whom he will; and who hath given to him first, and it shall be recompensed? And with as good reason; because Christ is glorified at the right-hand of God, in man's nature, common to all Adam's sons, may they infer, that all and every man is risen again from the dead with Christ; as Col. 3:1, 2 and all, and every man, is set with Christ in heavenly, places, Eph. 2:6 and so all and every man must be glorified with Christ. For, as Christ died, in a nature common to all men; so, in a nature common to all, he rose again, ascended to heaven, is glorified at the right-hand of God. But, the truth is, Christ assumed that nature that is common to all men, but not as common to all men, but as the seed of Abraham, Heb. 2:16 as the flesh and blood of the children, v. 14 of his brethren, not according to the flesh, but according to the Spirit, that are, or were to be born again.
基于这一点，基督所承担的一切共同的本质就建立起来了，即除了通过一个人，没有人能得救。因此，（亚民派说）“看看人的本性延伸到哪里，赎价就延伸到哪里。”但（穆尔先生说）这种本性是亚当的儿子们所共有的，所有人都是如此，作为与天使相区别的人，希伯来书 2:9, 16。但是，人类应该为人类而死，而不是天使为人类而死，这是一种适合和适应的差异，而上帝的意愿和善意是，基督应该承担人的本性，为人类而死，而不是为天使种族而死，希伯来书 2:16。为什么他要为彼得或约翰这个人而死，而不是为法老或犹大这个人而死？前者的原因是上帝的无限智慧，因为在其中看到了公正的一致性，即犯罪的本性应该为罪而受苦。基督是否具有与天使一样的灵性本质，是否可以成为他们的拯救者（这可能是可能的），这是另一个问题。但后者的原因只是上帝的恩典。 谁能给基督一个雇佣费或价格，使他为你而死，并通过赐予你信仰的方式，以有效地拯救你，而不是为了别人？所有的耶稣会士、阿米纳派、天主教徒、索西尼派，如果被激怒，都不能回答，除非有一个泉源，解决了关于人和天使的一切问题；他怜悯谁，就使谁刚硬；谁先给了他，他就要偿还？有充分的理由；因为基督在上帝的右边得到荣耀，以人的本性，普遍适用于亚当的所有子孙，他们可以推断出，所有人都与基督一同从死里复活；正如歌罗西书 3:1、2 所说，所有人都与基督一同坐在天上的地方，以弗所书 2:6，所以所有人都必须与基督一同得荣耀。因为，基督死在所有人共同的本性上；所以，他在所有人共同的本性上复活，升天，在上帝的右边得到荣耀。但事实是，基督承担了所有人共同的本性，但不是作为所有人共同的本性，而是作为亚伯拉罕的后裔的种子，希伯来书 2:16，作为儿女的血肉，v. 他的 14 个弟兄，不是按照肉体，而是按照灵性，他们是或将要重生的。

And it is true, Jesus, Heb. 2:9 is made a little lower than the angels. I hope, the comparison is not with all and every one of the angels; he was never made a little lower than all the angels, even evil angels. Nor (2.) hath he tasted of death for every man; that is, for all and every son of Adam. 1. We know no grace as common to all and every one of Adam's sons, as nature. 2. Because the scripture makes nature, wrath, sin, death, common to all. Rom. 5:14, 15, 16, 17, 18, 19, 20, 21; Rom. 3:9, 10, 11, 12, 13, 14, 15; Job. 14:4; Psal. 15:5; Eph. 2:1, 2, 3; Heb. 9:27. But for grace, the word of the covenant, a covenant of grace, reconciliation with grace and favour with God, justification; we know no such things common to all and every one of Adam's sons; for then all must be born, the covenanted, justified, reconciled, beloved with the greatest love that is, John 15:13 ransomed and redeemed in Christ's blood, a people near in the beloved, chosen as peculiar to God, as well as heirs of wrath. (2.) That some sins against the first covenant are taken away in Christ, and not all, as 1 John 1:8 or some half-redeemed in Christ's blood, not wholly, we know not. (3.) That Christ should taste death for all, it being as good, as if all in person had not only sipped, but drunken death out to the bottom, and yet, that the greatest part must drink death to the bottom again, is no gospel-truth. (4.) Nor is the apostle's argument of weight to exalt Christ, as he intendeth, Heb. 2 to say, Christ so tasted death for all, as all and every one, notwithstanding many never have, either saving faith, or fruit of his death, but eternally perish; whereas, clear it is, that these [Gr. pantes] all that be died for, are the many sons he actually brings to glory, v. 10 these who are one with him, as the sanctifier Christ, and the sanctified, v. 11. His brethren, whom he is not ashamed to own, v. 11. The church, v. 12. The children that God hath given him, v. 13. The children partakers of flesh and blood, v. 14. These for whom he, through death, which he tasted for all, destroyed him that had the power of death, that is, the devil; if the devil reign in the sons of disobedience, Eph. 2:2. If they be born of the devil, John 8:44. Taken captives at his will, 2 Tim. 2:26. Let Arminians see how Christ, by tasting death for them, as they fancy, Heb. 2:9 hath for them, by death, Destroyed the devil, v. 14. Loosed his works, 1 John 3:8. Triumphed over devils, Col. 2:15. Judged and cast out the devil, John 12:31; John 14:30. Yea, these All, these are delivered from bondage of death, Heb. 2:15. The seed of Abraham, v. 16. His brethren, that he is made like to in all things, except sin. Heb. 2:17. His people, v. 17. The tempted, that Christ succoureth, v. 18. I defy any Divine to make sense of that chapter, as Arminians expound tasting of death for all men.
真实的，希伯来书 2:9 所说的是耶稣比天使稍微低一点。我希望这种比较并不是指所有的天使; 他从来没有比所有的天使都低、甚至是邪恶的天使。（2.）他并没有为每个人尝试过死亡; 也就是说，不是为每个亚当的子孙。1.我们不把恩典视为是所有亚当的子孙共有的，就像是自然属性一样。2.因为圣经把自然、愤怒、罪恶和死亡都一视同仁。罗马书 5:14，15，16，17，18，19，20，21; 罗马书 3:9，10，11，12，13，14，15; 约伯记 14:4; 诗篇 15:5; 以弗所书 2:1，2，3; 希伯来书 9:27。但是对于恩典，圣约之词、恩典之约、恩典与上帝的和解与喜悦、称义; 我们不相信这些是所有亚当的子孙共有的。因为要不然所有人都必须出生，在恩典之中定约、称义、和好、得到上帝至高无上的爱，约翰福音 15:13 中基督的血为所赎，受到爱的民近在爱子中，人们是被上帝看重的、被选拔为上帝的财产、以及受到怒气的照顾。（2.）有些违背第一圣约的罪在基督里得到了赎，而不是全部，正如约翰一书 1:8 所说的，或者说在基督的血中有些是被半赎回的，而不是全部，我们不明白。（3.）) 基督为众人品尝死亡，就好像每个人不仅仅是尝了一口，而是喝下了死亡，然而，大部分人必须再次喝下死亡，这不是福音的真理。（4）使徒的论证也不能使基督得到他所期望的尊崇，希伯来书 2 章说，基督为众人品尝了死亡，然而许多人从未有过真正的信仰或他的死亡的果效，却永远灭亡；然而，显然这些被为之死的人，就是他实际带到荣耀的众多儿子，第 10 节说的这些与他合一的人，就是成圣者基督和被成圣者，第 11 节说的他不以他们为耻的弟兄，第 12 节说的教会，第 13 节说的神给他的儿女，第 14 节说的那些有血有肉的儿女。这些人，基督为他们品尝了死亡，毁灭了那有死亡权势的，就是魔鬼；如果魔鬼在不顺从之子中掌权，以弗所书 2:2。如果他们是魔鬼的子民，约翰福音 8:44。被他任意掳掠，提摩太后书 2:26。让阿米拿派看看基督如何为他们品尝了死亡，正如他们所想的那样，希伯来书 2:9 他为他们，通过死亡，摧毁了魔鬼，见 14 节。解开了他的作为，约翰一书 3:8。战胜了魔鬼，歌罗西书 2:15。审判并驱逐了魔鬼，约翰福音 12:31；约翰福音 14:30。是的，这些人，这些人都从死亡的束缚中解脱出来，希伯来书 2:15。亚伯拉罕的后裔，见 16 节。他的弟兄，在一切事上与他相似，除了罪。希伯来书 2:17。他的子民，见 17 节。基督帮助的受试探者，见 18 节。我挑战任何神学家以阿民派的解释来理解那章节。

And the second Adam must come short of the first Adam, Rom. 5 by the Arminian exposition; and the comparison must be as the legs of a cripple, both here, and 1 Cor. 15. For, by the first Adam many be dead. What be these many? All and every one of mankind, that are the natural heirs coming forth of the loins of the first Adam: then, who be the [Gr. polloi] many to whom the grace of God hath abounded? v. 15:15. Sure the second Adam is no dry tree, no eunuch; the scripture saith, He hath a seed, Isa. 53:10 many sons, Heb. 2:10. Children that God hath given him, that are for signs and wonders, Isa. 7:18; Heb. 2:13. A seed in covenant with God, David's spiritual seed, who shall never fall away, Psal. 89:28, 29, 30, 31, 32, 33, 34, 35, 36, 37. Then, as all the first Adam's sons and heirs were through his offence dead; so all Christ's spiritual seed and heirs have grace communicated to them, v. 15. This is far from grace abounding to all and every one of the heirs of the first Adam. Then, as the first Adam killed none but heirs naturally descended of him; so the second Adam derives grace, and the gift of life, to none but to his spiritual heirs. Make an union by birth, between the first Adam and all his, and between the second Adam and all his, and stretch the comparison no farther than Paul, and let Arminians enjoy their gain by this argument.
第二个亚当必然不及第一个亚当（罗马书 5 章，阿米拿派的解释）；比较就像一个跛子的腿一样，无论是在这里还是在哥林多前书 15 章。因为，通过第一个亚当，许多人死了。这些许多人是谁？所有人类中的每一个人，都是第一个亚当的自然后裔：那么，神的恩典丰富的是谁？15:15。当然，第二个亚当不是一棵干枯的树，也不是一个阉人；经文说，他有后代，以赛亚书 53:10 有许多儿子，希伯来书 2:10。神给他的儿女，是为了作神迹和奇事，以赛亚书 7:18；希伯来书 2:13。与神立约的后代，大卫的属灵后裔，永远不会背离，诗篇 89:28-37。因此，正如第一个亚当的儿子和后裔都因他的过犯而死亡一样，基督的属灵后裔和嗣子都得到了恩典，15 节。这与恩典丰富于第一个亚当的所有后裔是相去甚远的。因此，正如第一个亚当只杀害了他自己的自然后裔一样，第二个亚当只将恩典和生命的恩赐传给他的属灵后裔。 让第一位亚当与他的所有后代以及第二位亚当与他的所有后代通过出生结成一个联盟，不要将比较扩展到保罗以外，让亚米拿派通过这个论点获得他们的收益。

2. Verse 16. Sin and judgment to condemnation, not intended only, but real and efficacious, came on all by the first Adam; for all that live, incur sin, and actual condemnation by the first Adam; but the free gift is of many unto justification: then justification, not intended only, which may never fall out, but real; not virtual, or potential, or conditional, if their forefathers have not rejected the covenant; but efficacious and actual, came upon all the heirs and seed of the second Adam.
2. 第 16 节。罪和定罪的审判，不仅仅是有意的，而且是真实而有效的，降临在所有人身上，都是由于第一位亚当的缘故；因为所有活着的人都会犯罪，并由第一位亚当而实际定罪；但自由的恩赐是给许多人以称义：那么称义，不仅仅是有意的，可能永远不会发生，而是真实的；不是虚拟的，或者潜在的，或者有条件的，如果他们的祖先没有拒绝盟约；而是有效和实际的，降临在第二位亚当的所有后裔和子孙身上。

3. Paul compareth v. 15 the offence [Gr. tû henos] of one, the first sin of Adam that came on all, with the justification [Gr. ekpollônparaptomàton] from many offences. The justification spoken of here, which we have in the second Adam, is not a pardon of sin original, and of a breach of the first covenant, so as we begin to sin, and God reckons with us on a new score: but the justification here, is from many offences, and the blood of Jesus purges us from all sins, 1 John 1:8. This justification runs not up from the womb, as the offence of Adam doth. For, 1. Where are there two justifications in Christ's blood? 2. Where is there in scripture a righteousness of all and every one, a justification in Christ's blood, by nature, or from the belly, and that of Turks, Indians, Americans, and their seed, and of all infants, in all the scripture?
3. 保罗在第 15 节中将一个人的罪过（希腊文：tû henos）与亚当的第一个罪过进行比较，后者影响了所有人，而后者则是来自许多罪过的辩护（希腊文：ekpollônparaptomàton）。这里所说的辩护，并不是对原罪和第一个约的违背的赦免，以至于我们开始犯罪，上帝就按照新的账目与我们算账。而这里所说的辩护，是来自许多罪过，耶稣的血洗净了我们的一切罪过（约翰一书 1:8）。这种辩护并不是从出生开始，就像亚当的罪过那样。因为，1. 基督的血中哪里有两种辩护？2. 圣经中哪里有所有人的公义，即自然状态下或从胎儿时期开始，包括土耳其人、印度人、美洲人及其后代以及所有婴儿的基督的血的辩护？

4. Verse 17. By one man's offence, there was a cruel king, death the king of terrors, who hath a black sceptre, set over all and every man without exception. Here we grant an universal king, the first and second death; as when a conqueror subdues a land, he setteth over them a little king, a lieutenant in his place: now, the other part of the similitude, and the antitype, is, So much more, they that receive abundance of grace, and of the gift of righteousness, shall reign, shall be kings in life (eternal) through one Jesus Christ, v. 17. See, the heirs and sons of the second Adam are, not all and every one of the mortal stock of Adam, redeemed, reconciled, saved, but [Gr. hoi lámbanóntes tèn perisseian tès cháritos] these that receive abundance of grace, and of the gift of righteousness, only. I appeal to the conscience of Arminians, if Turks, Jews, Tartarians. Americans, Indians, all heathen, and all infants come in as [Gr. lambanóntes] and as these that for the present are under the fat drops of the second Adam, and receive abundance of grace and righteousness: for their universal righteousness is poor and thin and may be augmented. 2. If they receive it conditionally, so they believe, then it is not universal. 3. Then they are not [Gr. lambanóntes] all are not believers by nature, all are not, by this, within the new covenant actually: they have but a far-off venture, and a cast of abundance of grace. Farther, Paul, by this, makes glory as well as grace universal, and all and every one must be born heirs of heaven; for Paul saith of the heirs of the second Adam [Gr. basileúsousin en zoê:] here be kings for a king; there was one catholic tyrant, death, set over all men; but there be here heirs of the second Adam made kings of life and glory through Jesus Christ. v. 18. If it be said, It is life conditionally, if they believe; consider then, if the second Adam be not weaker than the first: the first indeclinably, really, without a miss, transmitted death to all his: the second Adam cannot transmit life to the thousandth part of his; but as he misseth in the far greatest part of his heirs (if all mortal men be his heirs) he may miss in all, if free-will so think good. Arminius (Antiperkins) saith, "Constare potuit intiger fructus mortis, &c. The fruit of the second Adam's death might stand entire, though all and every one of mankind were damned." If this be a potential justification, it is good, it is not Paul's justification, Rom. 8. Whom he justified, them he also glorified. Nor speaketh the scripture of any such justification, but of such as makes the party justified, blessed, Rom. 4:6, 7 as hath faith joined with it, Rom. 3:26; Rom. 5:1 as cleanseth us from all our sins, 1 John 1:8. (5.) The reconciled shall much more be saved, Rom. 5:10 they are friends, not enemies, (enemies and reconciled are opposed in the text) and then they cannot be strangers, nor far off, but built upon the foundation of the prophets and apostles; who of enemies are reconciled, Eph. 2; Col. 1:19, 20 and so shall far more be saved by the life of Christ: but all and every one of mankind shall not much more be saved by the life of Christ. 6. There is all (all men) under condemnation, and an (all men) justified: let any of common sense judge, if ye ought not in equity to compare the heirs, sons, seed, of the first and second Adam together; and then let the two Alls run on equal wheels, and see what Arminians gain by this. For, if ye compare all in the loins of the first Adam on the one side, with all in the loins of the second, and yet never in the second Adam, but as great strangers to Christ, as those that are out of Christ, enemies, sons of the bond-woman, strangers to Christ, without God and Christ in the world, on the other side; the sides are unequal, and beside the Holy Ghost's mind; except ye shew us a second birth, a communion supernatural of justification, of free-grace, of son-ship, of redemption, of mercy, between Jesus Christ, and all and every one of mankind, Heathens, Jews, Gentiles: this, I fear, must send all the Arminians in Europe to their book, to seek what cannot be found.
17 节。因为一个人的过犯，有一个残忍的国王，死亡是恐怖之王，他拥有一根黑色的权杖，统治着所有人，没有例外。在这里，我们承认一个普遍的国王，第一和第二次死亡；就像一个征服者征服一片土地，他会在那里设立一个小国王，一个代理人：现在，类比的另一部分和对应物是，那些接受丰盛的恩典和义的恩赐的人，将要在生命（永恒）中作王，通过耶稣基督，第 17 节。看，第二个亚当的后嗣和儿子们，并不是亚当的一切和每一个属肉体的人都被救赎、和解、得救，而是[希腊文 hoi lámbanóntes tèn perisseian tès cháritos]那些只接受丰盛的恩典和义的恩赐的人。我向亚民派的良心呼吁，如果土耳其人、犹太人、鞑靼人、美洲人、印第安人、所有异教徒和所有婴儿都是作为[希腊文 lambanóntes]和那些目前在第二个亚当的丰盛恩典和义的滴滴之下的人一样进来的：因为他们的普遍义是贫乏和薄弱的，可以增加。2. 如果他们有条件地接受，那么他们相信，那就不是普遍的。3.然后他们不是所有人都不是天生的信徒，所有人都不是，因此实际上不在新约之内：他们只有一个遥远的冒险和丰富的恩典。此外，保罗通过这个使荣耀和恩典成为普遍的，每个人都必须成为天堂的继承人；因为保罗论到第二个亚当的继承人时说（希腊文 basileúsousin en zoê：）这里有国王为国王；曾经有一个普遍的暴君，死亡，统治着所有人；但在这里有第二个亚当的继承人，通过耶稣基督成为生命和荣耀的国王。第 18 节。如果有人说，这是有条件的生命，如果他们相信；那么请考虑一下，第二个亚当是否不比第一个亚当更弱：第一个亚当无可辩驳地、真实地、毫不错过地将死亡传给了他的所有人：第二个亚当不能将生命传给他的千分之一；但是，如果所有凡人都是他的继承人，他在最大部分继承人中（如果自由意志这样认为好）可能会错过所有人。阿米尼乌斯（安提佩金斯）说：“Constare potuit intiger fructus mortis, &c. 第二个亚当的死亡的果实可能完整存在，即使所有人类都被定罪。”如果这是一种潜在的辩护，那就是好的，但这不是保罗的辩护，罗马书 8 章。他称义的人，他也荣耀他们。圣经没有提到任何这样的辩护，只有那些使被称义的人有福的辩护，罗马书 4 章 6、7 节，因为有信心与之相连，罗马书 3 章 26 节；罗马书 5 章 1 节，因为它洗净我们所有的罪，约翰一书 1 章 8 节。（5）和解的人将更加得救，罗马书 5 章 10 节，他们是朋友，不是敌人（敌人和和解的人在经文中相对立），那么他们就不可能是陌生人，也不可能是远离的，而是建立在先知和使徒的基础上；他们是从敌人中和解的，以弗所书 2 章；歌罗西书 1 章 19、20 节，所以他们将更多地因基督的生命而得救：但并非所有人类的每个人都将因基督的生命而更多地得救。6. 所有人（所有人类）都被定罪，也有人（所有人类）被称义：让任何有常识的人来判断，如果你不应该公平地比较第一和第二个亚当的继承人、儿子和后裔；然后让这两个“所有人”在平等的轮子上运行，看看亚米尼洛人通过这个得到了什么。 因为，如果你将第一亚当的所有后代与第二亚当的所有后代进行比较，但第二亚当从未与基督有过亲近，与那些离开基督、成为敌人、作为奴隶的子女、与基督无关的人一样陌生，没有上帝和基督在世上，那么这两方就是不平等的，与圣灵的意愿相悖；除非你向我们展示第二次重生，超自然的称义、自由恩典、儿子身份、救赎、怜悯的交流，涵盖耶稣基督与所有人类中的每一个人，包括异教徒、犹太人、外邦人：我担心这将迫使所有欧洲的阿米纳派信徒去翻阅他们的书，寻找无法找到的答案。

And it is as easy to answer, 1 Cor. 15 for as many in number as die in Adam, are not, by that text, made alive in the second Adam; for [Gr. pantes] All, noteth not equality of number: but, as the heirs of the first Adam have death in heritage by him, so the heirs of the second Adam have life by him; and all in each, noteth all of each quality, not of each number; for the all quickened by Christ, (1.) Are the fallen asleep in Christ, that are not perished, v. 18. (2.) The all, whose faith is not in vain, and are not in their sins, v. 17. (3.) The all, that have not hope in this life only, but in the life to come, v. 19. (4.) Such as are the first fruits, of the same kind of dead with Christ; for Christ, and all his, are as one corn-field of wheat gathered into one barn, v. 23. (5.) They are quickned with the same Spirit, that Christ was quickned withal; but in their own order, life cometh to the head first: and if Paul's mind be, that Christ as Head and Redeemer raiseth all the elect and reprobate by this text, then sure the reprobate must be a part of the field, whereof Christ is the first sheaf, else the text shall not run; but, for Paul's purpose, it was enough to prove the resurrection of believers principally.
这是很容易回答的，哥林多前书 15:22，并非如亚当中的人都必死，照样那在基督里的人也都要活。"因为[希腊文：Πάντες] 所有的，并不表示数字的相等，而是首先亚当的后裔因其而受死的遗产，而第二亚当的后裔因其而得生命；每一方面都指的是其品质而不是数量；因为被基督使活过来的"所有人"：(1.)是在基督里已经睡了的人，他们没有灭亡（v.18）；(2.)是他们的信心没有落空，且没有在自己的罪中（v.17）；(3.)是他们不仅仅在今生有盼望，也在来生有盼望（v.19）；(4.)是像基督一样，从属于那些头一批的人；因为基督和他的属下就好像是一块麦地子收割到同一个谷仓里（v.23）；(5.)他们与基督一样被同一圣灵复活；但是按照各自的次序，生命首先来到头上：如果保罗的意思是，基督作为头和救赎者通过这段经文使所有选民和被弃者复活，那么被弃者必须是基督是初熟的田地的一部分，否则这段经文就不成立；但是，对于保罗的目的来说，证明信徒的复活是首要的就足够了。

The place, 1 John 2:1. The world and the whole world, is the world that hath an advocate established in heaven; for if we sin, we have an Advocate, who is a propitiation, not for us Jews only, to whom I write, but for the sins of the whole world, both Jews and Gentiles: for the propitiation and advocation are of the same circumference, and sphere; else the argument should be null: but the advocation of our High Priest, in the holy of holiest, at the right-hand of God, is for the people of God only, Heb. 9:24. For us, as the High Priest carried only the iniquity of the people of Israel, and their names engraven on his breast: for those, for whom he hath purchased an eternal redemption, with the sprinkling of blood, to purge the conscience from dead works to serve the living God, v. 12, 13, 14. For those, to whom he left peace in his testament, and the promise of eternal inheritance, v. 15, 16, 17. And for those, that look for Christ's second appearing to salvation; and for those, for whose faith he prays, Luke 22:31, 32, 33 and for whom he prayeth the Father, that he may send the Holy Spirit, John 14:16, 17 and 16:7. For all these, Christ doth as our High Priest (Heb. 9:10) interceed.
地方，约翰一书 2:1。世界和整个世界，是一个在天上建立了一位辩护人的世界；因为如果我们犯罪，我们有一位辩护人，他是一个赎罪祭，不仅仅是为了我们犹太人，我写信给他们，而是为了整个世界的罪，无论是犹太人还是外邦人：因为赎罪祭和辩护是同一个范围和领域；否则，这个论点将是无效的：但我们的大祭司在至圣所的辩护，站在神的右边，只为神的子民，希伯来书 9:24。对于我们来说，就像大祭司只承担以色列人民的罪孽，他们的名字刻在他的胸前一样：对于那些他以永恒的救赎用血洒净良心，以侍奉活神的人，第 12、13、14 节。对于那些他在遗嘱中留下和平和永恒产业的应许，第 15、16、17 节。对于那些期待基督第二次显现得救的人；对于那些他为他们的信仰祈祷的人，路加福音 22:31、32、33 和他为他们祈求父，使他可以差遣圣灵，约翰福音 14:16、17 和 16:7。对于所有这些人，基督作为我们的大祭司（希伯来书 9:10) 干预。

2. It is clear, the persons cannot be so changed, if we sin we have a propitiation; if we confess the blood of Jesus shall cleanse us from all sins: and by the sins of the whole world, he understands all that did, or should believe, of Jew or Gentile, Rom. 11:13; 2 Cor. 5:19; John 1:29 and 3:16 the whole world, loved, pardoned, reconciled, to whom sins are not imputed, and so blessed and justified, Psal. 32:1, 2, 3, 4. And whereas the apostle ascendeth, and not for our sins only, &c. it is not to extend propitiation, further than advocation, confession, knowing that we know him: That is petitio principii; for John doth not conclude a comfort of Christ's advocation, which is undeniably peculiar and proper only to those that have fellowship with the Father and Son, and have believed in the word of life, are purged from all their sins, from a general propitiation, common to those that are eternally damned, and which may have its full and entire fruit, tho' all the world were eternally damned; it were a poor comfort to weak ones, who sin daily and are liars if they should say, they have no sin, that there is no better salve in heaven for their sin, than such an one, as they may no less perish eternally having it, than Pharaoh, Cain, Judas; it were better for them to want it, as have it.
很明显，人们不能如此改变，如果我们犯罪，我们有一个赎罪祭；如果我们承认耶稣的血，他的血将洁净我们所有的罪：对于全世界的罪，他理解所有的犹太人或外邦人所相信的，罗马书 11:13；哥林多后书 5:19；约翰福音 1:29 和 3:16，全世界被爱、被赦免、被和解，罪不算在内，因此蒙福、被称义，诗篇 32:1, 2, 3, 4。而使徒所说的不仅为我们的罪，等等。 这不是为了延伸赎罪，而是为了辩护、忏悔，知道我们认识他：这是一个先验的请求；因为约翰并没有得出基督辩护的安慰，这显然是只属于那些与父与子有交通、相信生命之道、从一切罪孽中得到洁净的人的特殊和适当的安慰，而不是来自一个普遍的赎罪，适用于那些永远被定罪的人，即使全世界都永远被定罪，它也可以得到充分和完整的结果；对于那些每天犯罪、如果他们说自己没有罪就是撒谎的软弱者来说，这将是一个可怜的安慰，天堂里没有比这更好的药膏来治愈他们的罪，他们拥有它也不会比法老、该隐、犹大更少地永远灭亡；对于他们来说，没有它比拥有它更好。

2 Pet. 2:1. Some false teachers deny the Lord that bought them; which is not so to be taken, as if Christ had redeemed those from their vain conversation, 1 Pet. 1:13. and from the present evil world, Gal. 1:4 for then he should have redeemed them from apostasy, and the power of damnable heresies, which he did not; but in their profession they were bought, and so the apostle more sharply convinceth them, for they were teachers in profession, but really wolves that devoured the flock, but professed themselves to be shepherds sent to seek the lost. 2. They were heretical teachers, and brought in damnable heresies, and therefore nominal christians and professed Christ to be their Lord; for if they had been without, and open enemies, they could not bring in he resies. 3. They did it covertly and privily, teaching and doing one thing, and professing another. They professed the Lord to be their Redeemer who bought them; but that they were hypocrites, is clear, ver. 1. [Gr. parisaxousi hairéseis] they shall bring in heresies in the by, at a side, privily. 2. By reason of them the way of truth shall be blasphemed; enemies shall speak ill of the gospel, because these men profess the Redeemer who bought them, but yet they are covetous men, v. 3. They buy and sell you [Gr. plastoîs lógios] with decked-up and well-combed fair words, O our Redeemer that bought us, our Saviour! O free grace! O free redemption! as Libertines now do; and yet they that deny sanctification, deny Christ, who in their profession bought them. And 'tis ordinary for scripture to affirm things of men, as they speak and profess; as the scripture calleth wolves, prophets, Jer. 23 because they so profess themselves; Christ called Judas friend, but he was but a face-friend, and a real enemy; so Pharisees are styled by the Holy Ghost, Mat. 9:12, 13. Whole and righteous, just persons that need no repentance, Luke 15:7 such as need not the physician, Mark 2:17 because they are such only in their own conceit and vain opinion, not really. If any man say, Christ bought these, in regard that by his death he purchaseth a dominion over elect and reprobate, that all knees should bow to him, men and angels, Rom. 14:8, 9, &c. Isa. 45:23; Phil. 3:9, 10, 11. John 5:27; Acts 17:31. So that there is a difference between buying as conquerors, and buying from our vain conversation. I think it hath truth in it, Christ by his death hath acquired a dominion; but I much doubt, if in that sense scripture say, Christ hath bought the reprobate by his blood; for so, by his death he hath bought angels, devils, all things, and all knees in heaven and earth, and under the earth; for by his death and resurrection he hath acquired this dominion, Rom. 14. God is the Saviour of all men, 1 Tim. 4:10. 'Tis not spoken of Christ as Mediator, but of the living God the Saviour of all men, Psal. 106:8, 10; Mat. 8:25; Neh. 9:27. Psal. 34:6. [Heb. jaschang] is here; and the living God is given indefinitely to God as One with all the Three, but God in Christ is especially the Saviour of believers. Other places for universal grace, and the apostasy of the saints, I pass here.
彼得后书 2:1。一些假教师否认他们所买的主；这不是指基督从他们的虚浮行为中赎回了他们，彼得前书 1:13。和从现今邪恶的世界中，加拉太书 1:4，因为那样的话，他就应该从背道和可咒骂的异端中赎回他们，但他没有这样做；但在他们的宣称中，他们被买了，所以使徒更加严厉地指责他们，因为他们是宣称自己是教师，但实际上是吞噬羊群的狼，却宣称自己是被派来寻找迷失者的牧人。2.他们是异端教师，引入了可咒骂的异端，因此是名义上的基督徒，宣称基督是他们的主；因为如果他们是外敌和公开的敌人，他们就不能引入异端。3.他们秘密地和私下地这样做，教导和做一件事，宣称另一件事。他们宣称主是他们的救赎主，买了他们；但他们是伪君子，这是明显的，第 1 节说[希腊文 parisaxousi hairéseis]他们将秘密地引入异端。2. 基于他们的缘故，真理的道路将受到诽谤；敌人们将诋毁福音，因为这些人宣称自己是救赎主的信徒，但实际上他们是贪婪的人，第 3 节。他们用华丽、精心打扮的甜言蜜语来买卖你们，如今叫自由之徒的人所做的；然而他们否认成圣，否认在他们宣称信仰的基督买赎了他们。而且圣经经常肯定人的言论及宣称；正如经文所称的，将犹大称作朋友，但他只是表面上的朋友，实际上是敌人；法利赛人也被圣灵称为义人，不需要悔改的人，因为他们只是自以为是和虚妄的见解，并非实际上如此。若有人说，基督为这些人买赎，是因为他以自己的死亡在选民和被弃绝的人之间取得统治，俾使天上、地上和地底的一切皆向他跪拜，罗马书 14:8,9 等，以赛亚书 45:23，腓立比书 3:9,10,11, 约翰福音 5:27，使徒行传 17:31。 所以，在作为征服者购买和从我们虚荣的言谈中购买之间存在差异。我认为其中有真理，基督通过他的死亡获得了统治权；但我非常怀疑，圣经是否以这种意义说基督以他的血买下了被拒绝者；因为这样，他通过他的死亡买下了天使、魔鬼、一切事物，以及天上、地上和地下的一切膝盖；因为通过他的死亡和复活，他获得了这个统治权，罗马书 14 章。上帝是众人的救主，提摩太前书 4:10。这不是指基督作为调解者，而是指活着的上帝是众人的救主，诗篇 106:8、10；马太福音 8:25；尼希米记 9:27。诗篇 34:6。这里有“雅施昌”；活着的上帝被无限地赋予与三位一体的上帝合一，但基督中的上帝特别是信徒的救主。关于普遍的恩典和圣徒的背离，我在这里不详述。

The Son of man came to seek and to save
人子来是为了寻找和拯救

The fifth particular is touching the faith required of the elect, and of the reprobate, within the visible church: which ere I enter in, let this one necessary doctrine, clearing that point much, be observed; that if Christ draw all men to him,
第五个特点是关于选民和被弃者在可见教会中所需的信仰。在我进入之前，让我们注意到这一必要的教义，它很好地阐明了这一点：如果基督吸引所有人来到他身边，

Doctrine, "He must have a singular and special good-will and liking to save sinners, in that strongly and seriously, he draweth all sorts of men to himself.
“他必须对拯救罪人有特别和独特的喜爱，坚定认真地将各种人吸引到自己身边。”

1. The promises and good-will of Christ are not concluded or locked up, as touching the revealed damnation of any sort of persons: Christ is no ingrosser, and never loved to make a monopoly of grace; he sets down his will in positive comfortable positions, John 6:39. This is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing, but raise it up at the last day. John 5:24. Verily, verily, I say unto you, He that heareth my word, and believeth in him that sent me, hath everlasting life, and shall never come to condemnation.
基督的承诺和善意并未涉及或限制于任何人的被宣告的毁灭：基督不是一个垄断者，从不喜欢垄断恩典；他在约翰福音 6:39 中明确陈述了他的意愿。这是差遣我来的父的意愿，凡他所赐给我的，我一个也不失落，到末日我要叫他复活。约翰福音 5:24 中也说：我实实在在地告诉你们，听我话、信那差我来的，就有永生，不至于定罪。

2. Christ had so good mind to save, that, 1. He did not send only, but the King came in person, 1 Tim. 1:15; Luke 19:10. The Son of man came to seek and to save, &c. 2. He cried not afar off, but came near-hand to draw; he came so near as within the reach of his arm to save us. 3. When a rope is cast down to prisoners in a pit, if it come not within the compass of their reach, and if it be too far for a short arm, it can do no good for the help of the prisoner; therefore he came below us, and under all our infirmities, to put his shoulders under the lost sheep, Luke 15:5. Love must sweat, and stoop low, to save.
基督有如此善意拯救，1. 他不仅派遣，而且亲自降临，提摩太前书 1:15；路加福音 19:10。人子来，为要寻找拯救，等等。2. 他并非远远地呼喊，而是亲自走近，伸手相助；他走得如此近，以至于他的手臂能够拯救我们。3. 当绳子被投下到坑中的囚犯时，如果它无法触及他们，如果它对于短手臂来说太远，它对于帮助囚犯毫无益处；因此，他降临到我们之下，承担我们所有的软弱，将失丧的羊放在他的肩上，路加福音 15:5。爱必须流汗，低头，才能拯救。

3. Christ's good-will is held forth in as large terms, having the Lord's liberty of election and reprobation, as can be; and that in six wide expressions, that no man should complain, Oh, I am a dry tree, because we are inclined to forge forced quarrels against the Lamb of God, as if he loved not us; and 'tis an answer to those that naturally complain of absolute election; as, 1. The weakest are readiest to move doubts.
基督的善意以尽可能广泛的方式展示出来，拥有主的选举和拒绝的自由，以六个广泛的表达方式，以免人们抱怨说：“哦，我是一棵干枯的树”，因为我们倾向于对上帝的羔羊编造强迫性的争吵，好像他不爱我们；这是对那些自然而然地抱怨绝对选举的人的回答；因为最软弱的人最容易产生疑虑。

Object. 1. "I am sinful, and sinfully sick, and I have jealousies of the physician."
我是有罪的，病得罪恶，对医生心生嫉妒。

Answ. The Physician came to force himself on the sick, Mat. 9:12, 13. Sick of body, are often sick of mind, and passions of the soul rise with humours of the body; the sick are soon angry and jealous. Christ saith, he hath a tender soul for a sick sinner.
医生来强迫自己照顾病人，马太福音 9:12, 13。身体不适的人常常也心情不好，心灵的激情会随着身体的不适而上升；病人很容易生气和嫉妒。基督说，他对于一个病态的罪人有一颗温柔的心灵。

Object. 2. "But I have little grace or goodness."
但是我没有多少优雅或善良。

Ans. I, Can ye have less (saith Christ) than a reed? 'tis far below a tree and a cedar; and I will not break a reed. But a broken reed is out of hope, it cannot do any more good; a reed is weak, but a broken reed, sure, can never grow: yea, but he cannot break the bruised reed, but pours in oil at the root of the broken reed, and makes it green, and causeth it to blossom. So the fire or light in flax must be less than the fire in timber or wood; but he will not throw water on flax that hath fire, yea, nor on smoking flax, that seems to have fire, and hath but smoke.
答：我，耶稣说，你们能比芦苇更少吗？它远远低于树和雪松；我不会折断芦苇。但是，一个折断的芦苇已经没有希望了，它无法再做任何好事；芦苇本来就脆弱，但是一个折断的芦苇肯定无法再生长：是的，但他不能折断受伤的芦苇，而是在折断的芦苇根部倒入油，使其变绿，并使其开花。所以，亚麻中的火或光必须比木材中的火小；但他不会向有火的亚麻上泼水，甚至不会向冒烟的亚麻上泼水，尽管它看起来有火，但只有烟。

Object. 3. "A broken bone in a living man may be splinted and cured; but the heart is ultimum moriens, the last thing of life; if it be broken, the man is gone; he dies, when the last seat of life, the heart, is broken." Yea, but saith Christ, I can bind up the broken heart, Isa. 61:1; Psal. 147:3.
3. “一个活人的骨头骨折可以用夹板固定而愈合；但心脏是‘ultimum moriens’，生命的最后生命；如果心脏受伤，人就走了；当生命的最后所在，心脏，受伤时，他死了。” 是的，但基督说：我能医治伤心的人，以赛亚书 61:1；诗篇 147:3。

Object. 4. "If the man be dead and buried, then farewell he, there is an end, no more of him." Yea, but Christ, 2 Cor. 1:9; John 5:25. Raiseth the dead, and giveth life to dry bones, Ezek. 37.
如果这个人已经死了并被埋葬，那么他就告别了，结束了，再也没有他了。是的，但是基督，哥林多后书 1:9；约翰福音 5:25。使死人复活，给干枯的骨头赋予生命，以西结书 37。

2. Some fear they have nothing but an empty profession.
有些人担心他们只是从事一种空洞的职业。

Answ. Then the scripture holdeth forth the promises to visible saints, 2 Cor. 7:1. Can ye come in among the crowd of visible saints? This is preached to all within the wide gospel-net, and Christ's visible court, Whosoever believeth, shall be saved, John 3:16; Rom. 10:9; John 5:24.
然后，经文向可见的圣徒展示了应许，哥林多后书 7:1。你能加入可见圣徒的群体吗？这是向广阔的福音网中的所有人传讲的，以及基督的可见法庭，凡信的人必得救，约翰福音 3:16；罗马书 10:9；约翰福音 5:24。

3. Say thou canst not come so near as visible professors, but thou art nothing but a publican and a sinner, and that may be thought to be without Christ's line of mercy; yet, 1 Tim. 1:15. This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners. Be what thou wilt, as unbelief estrangeth a sinner far enough from Christ, thou mayest claim blood and kin to a sinner; then Christ came to call sinners, and to save sinners. Canst thou deny thyself to be a sinner?
3. 说你可能无法像显而易见的教授那样靠近，但你只是一个税吏和罪人，可能被认为没有得到基督怜悯的机会；然而，提摩太前书 1:15 说：“基督耶稣降世，为要拯救罪人。”无论你是什么样的人，不信仰会使罪人远离基督，但你可以宣称自己是罪人的血亲；那么基督来是为了呼召罪人，并拯救罪人。你能否否认自己是一个罪人？

4. Canst thou crowd in amongst the We, that are the godly party? There is here room for thee, not to cast off Christ, but that thou mayest let out a warm look, and half an hope thou mayst be one of his; the gospel-grammar is fair and sweet. Art not thou amongst an Us, that there may be hope? 1 John 4:9. In this was the love of God toward us, because God sent his only begotten Son into the world, that we might live through him.
你能够加入我们这些虔诚的一方吗？这里有你的位置，不是为了抛弃基督，而是让你投以热切的目光，或许你能成为他的一员；福音的语法是美好而甜蜜的。难道你不是我们中的一员，还有希望吗？约翰一书 4:9。神对我们的爱在此显明，就是神差他独生子到世间来，使我们藉着他得生命。

5. The scripture casts out a longer rope yet, that thou mayest reach to Christ. Art thou not a man? If thou be not a sinner, nor a visible saint, nor a bruised reed, thou art one of mankind; see, the gospel will not have thee to despair, or to foment and harbour strange and far off thoughts of Christ, Tit. 3:4. But after that the kindness and love of God our Saviour, to man appeared —— he saved us. 1 Tim. 2:3. God our Saviour will have [Gr. pántas anthropous sothênai] all men to be saved.
5. 圣经展开更长的绳子，让你达到基督。你不是一个人吗？如果你不是罪人，也不是一个显而易见的圣徒或是一根受伤的芦苇，你就是人类的一员。看，福音不会让你绝望，或者沉溺于有关基督的奇怪而遥远的想法，多多利書 3:4。但神我们的救主的慈爱和慈悲向人类显现之后，他拯救了我们，提摩太前书 2:3。我们的救主神希望[希腊文：pántas anthropous sothênai]所有人得救。

6. The farthest from Christ, must be creatures that are nothing, but bits of the world; now the name world, is a srameder and a farther-off word, than the name of man, or sinners, 'tis the farthest off word; for fallen angels are members and citizens of the world, therefore the gospel is preached to the world: Christ is brought in in the gospel, as a world-lover; as if he were a whole world-saviour, He takes away the sins of the world, John 1:29. He so loves the world, John 3:16. He giveth his flesh for the life of the world, John 6:51.
离基督最远的必定是那些无物之物，只是世界的一部分；现在，世界这个词比人或罪人这个词更加模糊和遥远；它是最遥远的词；因为堕落的天使是世界的成员和公民，所以福音传给了世界；基督在福音中被引入，作为一个热爱世界的人；仿佛他是一个整个世界的救主；他除去世人的罪孽，约翰福音 1:29；他如此爱世人，约翰福音 3:16；他将自己的肉体给世人作生命的食物，约翰福音 6:51。

In this grammar of the Holy Ghost, observe we, by the way, for resolution, The wisdom of God, in framing the words of the gospel. It cannot be said that God loved all the world, in Christ his beloved; and all, and every sinner, and all the race of mankind. Yet, laying down this ground, that God keepeth up in his mind, the secrets of election and reprobation, till he, in his own time, be pleased to reveal them; the Lord hath framed the gospel-offer of Christ in such indefinite words, and so general (yet without all double-dealing, lying, or equivocating; for his own good pleasure is a rule both of his doings and speeches.) As, 1. seldom doth the Lord open election and reprobation to men, till they, by grace, or in the order of his justice, open both the one and the other, in their own ways; and therefore he holdeth out the offer of Christ, so as none may cavil at the gospel, or begin a plea with Christ. 2. Seldom doth the gospel speak, who they be that are elect, who reprobate; yet doth the gospel offer no ground of presuming on the one hand, or of despairing on the other. For if thou be not a believer, nor a weak reed, nor a saint, yet thou art a sinner; if not that, thou art a man; if not that, thou art one of the world: and tho' the affirmative conclude not, I am a sinner, I am a man, I am one of the world, but it followeth not, therefore I am elected to glory, or, Ergo, I am ransomed of the Lord; Yet the negative, touching reprobation, holdeth, I am a sinner, I am of the world, I am a man; hence it followeth not, therefore I am a reprobate, and therefore I have warrant to refuse the promise, and Christ offered in the gospel. It followeth well therefore, I must be humbled for sin, and believe in Christ. There is room left for all the elect, that they have no ground of standing aloof from Christ, (and the rest never come, and most willingly refuse to come) nor have the reprobate ground to quarrel at the decrees of God; tho' they be not chosen, yet they are called, as if they were chosen; and they have no cause to quarrel at conjectures, they have as fair a revealed warrant to believe, as the elect have; they are men, sinners of the world, to whom Christ is offered: why refuse they him upon an unrevealed warrant?
在这个关于圣灵的语法中，我们注意到上帝在构建福音的话语时的智慧。不能说上帝在基督他所爱的人中爱世人，每个罪人和全人类。然而，基于这个前提，上帝保留选民和弃民的秘密，直到他在自己的时间里愿意揭示它们；主以如此不确定的措辞和如此普遍的方式构建了基督的福音呈现（然而没有任何欺骗、谎言或模棱两可；因为他的喜悦是他行动和言语的准则）。首先，上帝很少向人们揭示选民和弃民，直到他们凭着恩典或按照他的公正的秩序，以自己的方式揭示出来；因此，他提供基督的福音，以便没有人对福音提出异议，或与基督开始争论。其次，福音很少说出谁是选民，谁是弃民；然而，福音既不提供自负的根据，也不提供绝望的根据。 如果你不是一个信徒，也不是一个软弱的芦苇，也不是一个圣徒，那么你就是一个罪人；如果不是这样，你就是一个人；如果不是这样，你就是世界的一员：虽然肯定的结论是，我是一个罪人，我是一个人，我是世界的一员，但并不意味着，因此我被选入荣耀，或者，因此我被主赎回；然而，否定的观点，关于被拒绝，是成立的，我是一个罪人，我是世界的一员，我是一个人；因此并不意味着，因此我是一个被拒绝的人，因此我有权利拒绝应许和福音中的基督。因此，很好地得出结论，我必须为罪而谦卑，并相信基督。对于所有的选民来说，他们没有理由远离基督，（其他人永远不会来，而且最乐意拒绝来）也没有被拒绝的人对上帝的旨意提出异议的理由；虽然他们没有被选中，但他们被呼召，就好像他们被选中一样；他们没有理由对猜测提出异议，他们有一个公平的启示权威来相信，就像选民一样；他们是人，是世界的罪人，基督向他们提供了；为什么他们要根据一个未被揭示的授权来拒绝他呢？

4. The fourth ground of Christ's good-will to draw all men, is, That Christ goeth as far in the dispensation of free-grace, as sinners, as the chief of sinners; grace journeys all along, and can go no further than hell and damnation, Luke 19:10. The Son of man came to seek and to save that which is lost; as if Christ would say, Is any man a sinner? (and who are not?) and a lost sinner? See and behold, I am a Saviour for that man. Christ went as low down to hell, in the freedom of grace, to save, as Zaccheus, in evil-doing, to destroy. Mary Magdalene, went as far on toward hell, as seven devils; grace in Christ went as far on, as to redeem from seven devils. Manasseh, as if he had intended to make sure work for hell, runs on to empawn soul and salvation, and gives himself to witchcraft, observing of times, to cause the streets of Jerusalem run with blood, to all abominable idolatry: mercy in the Lord went as near hell to save him. Paul goeth so far on the mouth of the furnace, as to waste the church of God, and [Gr. lumainein] Acts 8:3 to make heaps of dead men in the church, and there came nothing out of his nostrils for breathing and respiration, Acts 9:1 but threatnings, that is, ripe purposes of blood; yea, murdering of the saints came out of his mouth, with every word he spoke: but Christ's free-grace pursues him hard, and outruns him. 1 Tim. 1:14. And the grace of our Lord, (saith he) was more, or over-abundant in me, through faith and love. Jer. 3:1. And thou hast played the harlot with many companions, or lovers; yet return to me, saith the Lord. 'Tis here, as if Christ's rich grace, and our extreme wickedness should strive, who should descend to the lowest room is hell, the latter to destroy, the former to save; and here Christ desires the sinner to be more wicked, than he can be gracious.
4. 基督对所有人的善意的第四个理由是，基督在自由恩典的分配中与罪人一样远，就像罪人中的首恶者一样；恩典一直延伸，但不能超越地狱和永世的刑罚，路加福音 19:10。人子来，是要寻找并拯救失丧的人；好像基督要说，有人是罪人吗？（谁不是呢？）而且是一个失丧的罪人吗？看哪，我是为那个人而来的救主。基督在恩典的自由中下到地狱，来拯救，就像撒该在作恶中下到地狱一样。马利亚·玛大利纳向地狱走得更远，甚至比七个魔鬼还要远；基督里的恩典走得更远，以至于能从七个魔鬼中赎回。玛拿西似乎是为了确保自己下地狱，不惜抵押灵魂和救恩，沉迷于巫术，观察时刻，使耶路撒冷的街道流血，犯下一切可憎的偶像崇拜：主的怜悯走得更接近地狱来拯救他。保罗走得更远，以至于毁灭神的教会，甚至在炉火的口中，[希腊文。 使徒行传 8:3 中描绘了堆积在教会中的死亡，他的鼻子却没有呼吸。使徒行传 9:1 描述了死亡的威胁和血腥的决定。他的言语中，每一个字都带着杀害圣徒的暴虐。但是基督的自由恩典追逐他，超越了他。提摩太前书 1:14 中，他说：“然而我们主的恩典是格外丰盛的，使我在基督耶稣里有信心和爱心。” 耶利米书 3:1 说：“你与许多伴侣通奸，却要回到我这里。” 就像是基督的丰富恩典和我们极度的邪恶在角逐，谁会最后下降到地狱之中，前者是为了拯救，后者是为了毁灭；在这里，基督希望罪人犯下比他慷慨的罪孽。

5. Christ in the gospel, as a great conqueror, sends our writs signed under his excellency's hand, come and meet me, who will, and be saved: as far as graced will can go, as far goeth the good-will of the conquering Prince, Rev. 22:17. 'Tis much worthy of observation, how that sweet evangelic invitation is conceived, Isa. 55:1. Ho, every one that thirsts; the Heb. word, Hui, is alas, or ah, every one that thirsts, come to the waters; and he that hath no silver, come, buy, and eat; as if the Lord were grieved, and said, Wo is me, alas, that thirsty souls should die in their thirst, and will not come to the water of life, Christ, and drink gratis, freely and live. For the interjection, [Heb. Hui.] Ho, is a mark of sorrowing; as ah, or wo; every one that thirsts, Isa. 1:4. Ah sinful nation; or wo [Heb. Hui]. to the sinful nation. Verse 24. Ah, I will ease me, or alas, [Heb. Hui] I will ease me of my adversaries. Jer. 22:18. They shall not say of Jehoiakim, Ho, or alas, or wo to my brother, ah sister. It expresseth two things, 1. A vehemence, and a serious and unfeigned ardency of desire, that we do what is our duty; and the concatenation of these two, extremely desired of God, our coming to Christ, and our salvation: this moral connection between faith and salvation, is desired of God with his will of approbation, complacency, and moral liking, without all dissimulation, most unfeignedly. And whereas Arminians say, we make counterfeit, feigned, and hypocritical desires in God; they calumniate and cavil egregiously, as their custom is. 2. The other thing expressed in these invitations, is a sort of dislike, grief, or sorrow; ('tis a speech borrowed from man, for there is no disappointing of the Lord's will, nor sorrow in him for the not-fulfilling of it) or an earnest nilling and hating dislike, that these two should not go along, as approved efficaciously by us, to wit, the creatures obedience of faith, and life eternal. God loveth, approveth the believing of Jerusalem, and of her children, as a moral duty, as the hen doth like to warm and nourish her chickens; and he hateth, with an exceeding and unfeigned dislike of improbation and hatred, their rebellious disobedience, and refusing to be gathered: but there is no purpose, intention, or decree of God holden forth in these invitations called his revealed will, by which he saith, he intendeth and willeth that all he maketh the offer unto, shall obey and be saved. But 'tis to be observed, that the revealed will of God, holden forth to all, called voluntas signi, doth not hold forth formally, that God intendeth, decreeth, or purposeth in his eternal counsel, that any man shall actually obey, either elect or reprobate; it formally is the expression only of the good liking of that moral and duty conjunction between the obedience of the creature, and the reward; but holdeth forth not any intention or decree of God, that any shall obey, or that all shall obey, or that none at all shall obey. And what Arminians say of Christ's intention to die for all, and every one; and of the Lord's intention and catholic good-will, to save all and every one; to wit, That these desires may be in God, tho' not any be saved at all, but all eternally perish; which maketh the Lord's desires irrational, unwise and frustraneous: that we say with good reason of God's good-will, called voluntas signi, it might have its complete and entire end and effect, tho' not any one of men or angels obey, if there were not going along with this will of God, another will, and eternal decree and purpose in God, of working by free-grace in some chosen ones, what the Lord willeth in his approving will; and another decree, in the which the Lord proposeth to deny his saving grace, upon his absolute liberty, to others; that being left to the hardness of their own hearts, they may freely disobey, and be the sole authors of their own damnation. Now, because Arminians deny any such two decrees in God, but assert only such as depend wholly, in their fulfilling, on the free will of men and angels, and all the decrees of God may be frustrated and disappointed by men and angels; as if the poor short sighted creature, not the sovereign Creator, were carver and Lord of the decrees, and master of work in fulfilling of these counsels. We reject their catholic intentions and decrees, to save and redeem all and everyone, which they vainly fancy to be God; as repugnant to his will which is irresistible, and cannot miss its end. 2. To his immutability, which cannot be compelled to take a second port, whereas he cannot fail the first. 3. To his omnipotency, who cannot be resisted. 4. To his happiness, who cannot come short of what his soul desires. 5. To his wisdom, who cannot aim at an end, and desire it with his soul, and go about it, by such means, as he seeth shall be utterly uneffectual, and never produce his end; and not use these means, which he knoweth may, and infallibly doth, produce the same end in others. Now this desire of approbation is an abundantly sufficient closing of the mouth of such as stumble at the gospel, being appointed thereunto; and an expression of Christ's good-liking to save sinners expressed in his borrowed wishes, Deut. 5:29. O that there were such a heart in them, that they would fear me, and keep my commandments! Psalm 81:13. O that my people had hearkened unto me, and Israel walked in my ways! Which wish, as relating to disobeying Israel, is a figure, or metaphor borrowed from men, but otherwise sheweth how acceptable the duty is to God, how obligatory to the creature. 2. By the Lord's expostulations, Ezek. 18:31. Why will ye die, O house of Israel? Verse 32. For I have no pleasure in the death of him that dies. 3. In the Lord's crying to sinners. Prov. 1:20. Wisdom cries, she uttereth her voice in the streets. The Hebrew word, rinnah, is to cry with strong shouting, either for joy, Psalm. 81:2 or sorrow, Lam. 2:19 which expresseth Christ's desire to save sinners.
在福音中，基督作为伟大的征服者，派遣我们的文书，由他的卓越之手签署，前来与我相会，愿意的人将得救：正如恩典的意愿所能达到的那样，征服者王子的善意也会如此，启示录 22:17。值得注意的是，这个甜蜜的福音邀请是如何构思的，以赛亚书 55:1。哎，一切口渴的人，希伊（Hui）这个希伊（Hui）是哎，或啊，一切口渴的人，来到水旁；那没有银子的人，也可以来买，来吃；好像主感到悲伤，说，哀哉，可惜那些口渴的灵魂会因渴而死，却不愿意来到生命的水源，基督，免费喝水并得到生命。因为这个感叹词，[希伊（Hui）]哎，是悲伤的标志；就像啊，或者哀哉；一切口渴的人，以赛亚书 1:4。哀哉，有罪的国家；或者哀哉[希伊（Hui）]，对有罪的国家。第 24 节。哀哉，我要安慰自己，或者哀哉[希伊（Hui）]，我要安慰自己，摆脱我的敌人。耶利米书 22:18。人们不会说约雅敬，哎，或者哀哉，或者对我的兄弟，啊，姐姐说什么。它表达了两件事，1. 一种强烈、认真和真诚的渴望，我们做我们的职责；这两者的联系，是上帝极其渴望的，我们来到基督和我们的救赎：信仰和救赎之间的这种道德联系，是上帝以他的赞许、喜悦和道德喜好的意愿所渴望的，毫不虚伪地。而亚米尼洛主义者说，我们在上帝身上制造了假冒、虚伪和伪善的欲望；他们非常恶意地诽谤和挑剔，正如他们的习惯一样。第二，这些邀请中表达的另一件事是一种不喜欢、悲伤或懊悔；（这是从人那里借来的说法，因为主的意愿不会受到挫败，也不会因为未能实现而感到悲伤）或者是一种真诚的不愿和憎恶的不喜欢，这两者不应该一起进行，就像我们所认可的那样，即信徒的顺服和永生。 上帝爱着耶路撒冷和她的子民，视之为一种道德责任，就像母鸡喜欢温暖和滋养她的小鸡一样；他憎恶他们的叛逆不顺从，拒绝被聚集，表现出极度和真实的不喜欢和憎恶。然而，在这些被称为上帝启示意愿的邀请中，并没有表明上帝有意愿、决定或命令所有接受邀请的人都要顺从并得救。但值得注意的是，上帝向所有人展示的启示意愿（称为 voluntas signi），并没有正式表明上帝在他的永恒计划中有意愿、决定或目的让任何人实际上顺从，无论是选民还是被拒绝者；它只是形式上表达了创造物顺从与奖赏之间良好关联的好意，但并未表明上帝有意愿让任何人顺从，或者所有人都顺从，或者根本没有人顺从。 阿敏派认为基督有意为所有人死亡，主有意和普遍的善意，拯救所有人；即使没有人得救，所有人都永远灭亡，上帝仍然有这些愿望，这使得主的愿望变得不合理、愚蠢和徒劳。我们有充分的理由说，上帝的善意，即所谓的“意愿的标志”，即使没有任何人或天使顺从，也可以完全实现和发挥作用，如果上帝的这个意愿没有另外一个意愿和永恒的决定和目的，即上帝通过自由恩典在一些被选中的人身上工作，实现主在他的认可意愿中所愿；还有另一个决定，主在其中决定根据他的绝对自由否定他的拯救恩典给其他人；这样，他们就被留给自己心灵的顽硬，可以自由地不顺从，并成为自己灭亡的唯一原因。 现在，因为阿尔明派否认上帝有这样的两个旨意，而只坚称完全依赖人和天使的自由意志来实现的旨意，而上帝的所有旨意都可能被人和天使挫败和失望；仿佛是可怜的目光短浅的造物主，而不是至高无上的创造者，是旨意的雕刻者和主宰，是实现这些计划的工作的主人。我们拒绝他们的普世意图和旨意，试图拯救和赎回所有人，他们荒谬地认为这是上帝；这与他的意志相抵触，他的意志是不可抗拒的，不会错过目标。2.与他的不变性相抵触，他不能被迫采取第二个方案，因为他不能失败第一个方案。3.与他的全能相抵触，他不能被抵抗。4.与他的幸福相抵触，他不能达不到他的灵魂所渴望的东西。5.与他的智慧相抵触，他不能追求一个目标，并以他的灵魂渴望它，并通过他所看到的完全无效的手段去实现它，并且不使用他所知道的可能，并且必然地实现相同目标的手段。 现在这种称许的愿望已经足够封闭那些在福音上绊倒的人的口了，他们是被指定的；这也表达了基督喜欢拯救罪人的愿望，这愿望借用了他的话语，在申命记 5:29 中有所体现。但愿他们肯存这样的心，时常敬畏我，谨守我的一切诫命！诗篇 81:13。但愿我的百姓听我的声音，以色列人行我的道路！这种愿望，就像与违背以色列有关一样，是一种比喻，或者从人那里借来的隐喻，但同时也显示了这种责任对上帝是多么令人悦纳，对受造物是多么具有义务。2. 主在以西结书 18:31 中的申斥。以色列家阿，你们为何要死呢？32. 因为我所喜悦的乃是人的生，是罪人回头死活。3. 主对罪人的呼唤。箴言 1:20。智慧在外高处喊叫，在街头发声。希伯来词“rinnah”是指高声呼叫，要么是欢乐，诗篇 81:2，要么是悲伤，耶利米哀歌 2:19，这体现了基督拯救罪人的愿望。

6. For the ground and warrant of Christ's willingness to save and draw sinners, do but consider, 1. The words of the text, I will draw all men to me; It is as if he would say, I will baulk no nation, nor any man, upon a national respect; the first covenant to the Jews, suffered a mighty exception. What, is God the God of the Jews only? Have all the nations of the earth done with their part of heaven and salvation, but only the narrow trinket, and bit of the earth, in poor little Judea? This made the gospel despised, and liable to sad and heavy calumnies; Christ must have narrow bowels, and must be ebb, short, and thin, in free grace, if the matter be so. Nay, but Christ hath mercy for all men; I will draw all men, that is, multitudes of Jews and Gentiles: for, that Christ draweth all and every one without exception, and that by his death, is against scripture, and experience; but he hath an all that he draws, Tit. 2:11. The grace of God appeared to all men [Gr. pâsas anthropois] what grace? the teaching grace of God, that teacheth us to wait for the blessed hope, and the appearance of the glory, and of our Saviour Jesus Christ: sure, this must be the preached gospel: now, the gospel, by scripture, experience, consent of Arminians, never appeared, in the least sound, to all and every son of Adam; then Christ must have another all, a fair and numerous multitude, whom he saves and draws; and this saith, he had a good will to save all, and that his elect ones believe, Rev. 5:11. And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders, and the number of them was ten thousand times ten thousand, and thousands of thousands, v. 12. Saying, Worthy is the Lamb. Rev. 7:9. After this, I beheld, and lo, a great multitude, which no man could number, of all nations and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed in white robes, and palms in their hands. It is true, in civil assemblies and judicatures, Christ hath a few number; yet he hath a fair and numerous offspring of children, and when they are gathered together, they are a fair beloved world. In the Hebrew many and great, are often one and the same. As one ruby is worth ten hundred, one sapphire worth thousands of common stones; so, one saint is more than ten thousand wicked men: then all together they must be an all, a world, a whole world of ransomed ones, hidden ones, Psal. 83:4. of the Lord's jewels, Mal. 3:17 and of Christ's precious ones, Isa. 43:4 they are the flower, and the choice of mankind.
6. 考虑到基督愿意拯救和吸引罪人的根据和保证，只需考虑以下几点：1. 文本中的话语，“我要把众人都吸引到我这里来”；好像他在说，我不会因为国家的原因而拒绝任何一个民族或个人；第一个与犹太人订立的约有一个巨大的例外。难道上帝只是犹太人的上帝吗？难道地球上的所有国家都已经完成了他们在天堂和救恩方面的任务，只有贫穷的犹太地区的狭小玩意和一点点土地吗？这使得福音被轻视，并容易受到严重的诽谤；如果事情是这样的话，基督必须有狭窄的怜悯之心，他的自由恩典必须是减少、短暂和稀薄的。不，基督对所有人都有怜悯；我要吸引众人，即犹太人和外邦人的众多人群：因为，基督吸引所有人，没有例外，而且是通过他的死，这是违背圣经和经验的；但他有一个他吸引的全体人，提多书 2:11。神的恩典向众人显现[希腊文：pâsas anthropois]，是什么样的恩典呢？ 上帝的教导之恩，教导我们等候那有福的盼望，和荣耀的显现，以及我们的救主耶稣基督：确实，这必定是传扬的福音：现在，根据圣经、经验和亚米拿派的一致意见，福音从未以最微小的声音出现在亚当的每一个子孙身上；那么基督必须有另外一群人，一个美丽而众多的群体，他拯救并吸引他们；这也说明，他有善意要拯救所有人，他的选民们相信这一点，启示录 5:11：“我又观看，见有许多天使围着宝座和活物并众长老，他们的数目有千千万万。”第 12 节：“大声说：曾被杀的羔羊是配得权柄、丰富、智慧、能力、尊贵、荣耀、颂赞的。”启示录 7:9：“此后，我观看，见有许多的人，没有人能数过来，是从各国、各族、各民、各方来的，站在宝座和羔羊面前，身穿白衣，手拿棕树枝。”在民事集会和审判中，基督确实只有少数人；然而他有一个美丽而众多的后代，当他们聚集在一起时，他们是一个美丽可爱的世界。 在希伯来语中，许多和伟大经常是同一个意思。就像一颗红宝石价值千金，一颗蓝宝石价值普通石头的千倍；所以，一个圣徒胜过一万个恶人：那么，所有这些人一起就是一个整体，一个世界，一个被赎回的人的整个世界，被隐藏的人，诗篇 83:4 中的主的宝石，马拉基书 3:17 中的基督的宝贵之人，以赛亚书 43:4 中的人类之花和精选之人。

2. Christ is willing to take away all heart-exceptions of unbelief from men: as, 1. "Can God be born of a woman, to save men, not angels?" Believe it, saith the Lord's Spirit with a sort of oath, Heb. 2:16. Verily, he took on him the seed of Abraham, not the nature of angels. Halt not at Christ's man-kindness, and not angel-love, to the excellenter child by nature, the angel when he fell: and it is to remove our doubts, that God is brought in promising, and swearing the covenant; Christ is a sworn covenanter, Heb. 6:13. When God made promise to Abraham; because he could swear by no greater, he sware by himself. Ezek. 33. The people slandred the Lord, he delighted so to have the people pine away in their iniquities, that he would punish them for no fault; but the children's teeth should be set on edge, for the sins of the father, and the grapes that they ate not themselves. The Lord answers that calumny, Ezek. 18 and here, As I live, I delight not (so as you slanderously, and blasphemously say) in the death of a sinner; by my life, I desire you may repent and live; nor have I pleasure to punish innocent men, for no sin at all.
基督愿意从人们心中除去所有不信的例外：比如，“上帝能从一个女人身上降生，拯救人类，而不是天使吗？”主的灵以一种誓言的方式说：“当然，他确实担当了亚伯拉罕的后裔，而不是天使的本性。”不要在基督的人性上犹豫不决，而不是天使的爱，对于本性更优越的孩子，即堕落的天使。这是为了消除我们的疑虑，上帝承诺并发誓立约；基督是一个宣誓的立约者。当上帝向亚伯拉罕应许时，因为没有比他更大的可以发誓的，他就指着自己发誓。以西结书 33 章，人们诽谤上帝，他喜欢让人们因他们的罪孽而消瘦，以至于他不会因为任何过错而惩罚他们；但是孩子们的牙齿会因为父亲的罪孽而受到影响，他们自己没有吃的葡萄也会受到影响。主回答了这个诽谤，以西结书 18 章和这里说：“我指着我的生命起誓，我不喜悦（就像你们诽谤和亵渎地说的那样）罪人的死亡；我希望你们悔改并活着；我也不喜欢无辜的人受到惩罚，因为没有犯任何罪。”

And the second exception is, "But Christ's heart is not engaged with a heart-burning purpose, or desire to save man; the purpose of saving came upon him but yesterday." Yea, but (saith Christ) it was not a yesterday's business, but was contrived from eternity, Prov. 8 before the Lord made sea, or land, v. 30. I was by him as one brought up (as a son nourished) with him, I was daily (when there was neither night nor day) his delight, rejoicing in the habitable earth, and my delights were with the sons of men. Two words express Christ's old and eternal love to men, his delights were with the sons of men. As Christ was his Father's delight, from eternity; so was Christ feasting himself on the thoughts of love, delight, and free-grace to men; sure not to Pharaoh, Judas, and all the race of the wicked, and with such a love as (if free-will please) should never enjoy one son of Adam. 2. I was (saith Christ) playing and sporting, in the habitable earth; the Hebrew word schahak, is to play in a dance. It is, 2 Sam. 6:21 spoken of David's dancing before the ark; & 1 Sam. 18:7. The women in Israel playing, answered one another in their songs. It holds forth this, that it resolves the question, that Augustine loosed to a curious head, asking what the Lord was doing before the world was; he was delighting in his Son Christ, and the thoughts of the Lord Jesus, in that long and endless age, were solacing him; and they were skipping, and passing time, in loving and longing for the fellowship of lost men; and since God was God, (O boundless duration!) the Lord Jesus, in a manner, was loving, and longing for the dawning of the day of the creation, and his second coming again to judgment; the marriage-day of union with sinners. Christ was (as it were) from eternity with child of infinite love to man; and in time, in the fulness of time, it blossomed forth, and the birth came out, in a high expression of love; the man-child, the love of Christ was born, and saw the light, Gal. 4:4; Tit. 3:4 when Christ was ripe of love, to bring forth free salvation; glory, glory to the womb and the birth!
第二个例外是，“但基督的心并没有与一个燃烧的目的或渴望拯救人的心相连；拯救的目的昨天才降临在他身上。”是的，但是（基督说）这不是昨天的事情，而是从永远开始筹划的，箴言 8 章在主创造海洋或陆地之前，我就在他旁边，像一个被养育的儿子一样，我每天（当夜晚和白天都不存在时）是他的喜悦，喜悦于有人居住的地球，我的喜悦与人子同在。两个词表达了基督对人类的古老和永恒的爱，他的喜悦与人子同在。正如基督从永远以来是他父亲的喜悦一样，基督也在对爱、喜悦和自由恩典的思考中使自己快乐；当然不是对法老、犹大和所有邪恶的后裔，也不是以这样一种爱（如果自由意志愿意的话），永远不会享受到亚当的一个儿子。2. 我（基督说）在有人居住的地球上玩耍和娱乐；希伯来语中的“schahak”一词是指在舞蹈中玩耍。在撒母耳记下 6:21 中，这个词被用来形容大卫在约柜前跳舞；在撒母耳记上 18:7 中，以色列的妇女们玩耍，彼此在歌曲中回应。 它宣称这一点，解决了奥古斯丁对一个好奇的头脑提出的问题，即在世界形成之前，主在做什么；他正在喜悦他的儿子基督，并且主耶稣的思想，在那漫长无尽的时代里，使他得到安慰；他们在爱慕和渴望与失丧的人交往中度过时间；由于上帝是上帝（哦，无边无际的时间！），主耶稣在某种程度上，爱慕并渴望着创造的黎明，以及他再次来审判的日子；与罪人的联合的婚礼日。基督（可以说）从永恒中怀有对人类无限的爱；而在时间中，在时候满足的时候，它绽放开来，出现了一个高度表达的爱；男孩，基督的爱诞生了，并看到了光明，加拉太书 4:4；提多书 3:4 当基督对带来自由救恩的爱成熟时，荣耀，荣耀归于子宫和诞生！

And a third exception is, "But sinners disobliged Christ, and provoked him as his enemies: can it be, that in time, seeing how undeserving we were, he could heartily and seriously die for man, offer himself to all? God may have mercy on the work of his hand, but he cannot have mercy on sinners."
第三个例外是：“但罪人违背了基督，激怒了他，将他视为敌人：在时间中，看到我们是多么不值得，他能真心诚意地为人而死，为所有人献上自己吗？上帝可以怜悯他手所创造的工作，但他不能怜悯罪人。”

Answ. 1. It is true, the gospel is contrary to nature, and not one article more thwarteth and crosseth carnal wisdom, than that of imputed righteousness; that crosseth moral philosophy so much, as we can more easily believe the raising of the dead, or any the greatest miracle, the drying up of the Red-sea, than believe the gospel; for we believe the gospel for miracles as motives, not as causes of faith, not miracles for the gospel; and if at the first we believe the gospel for miracles, then we naturally rather believe miracles, & the dividing of the Red-sea, and the raising of the dead, than we can believe that Christ came to die for sinners.
答案 1：是的，福音与自然相悖，没有一条比被归咎的义务更违背世俗智慧的，这违背了道德哲学，我们更容易相信死人复活，或者任何最大的奇迹，红海干涸，而不是相信福音；因为我们相信福音是因为奇迹作为动机，而不是作为信仰的原因，不是奇迹为了福音；如果一开始我们相信福音是因为奇迹，那么我们自然而然更相信奇迹，红海的分裂，死人的复活，而不是相信基督为罪人而来的。

2. Consider with what a strong good-will Christ died, Luke 9:51. And it came to pass, when his time was come that he should be received up, he stedfastly set his face to go to Jerusalem. He hardned his face, he emboldned himself to go to Jerusalem to suffer; he mended his pace, and went more swiftly, with a strong fire of love, to expend his blood. Luke 12:50. I have a baptism to be baptized with, [Gr. kai pôs synechómai] how am I fettered or besieged (as the word is used, Luke 19:43) till it be perfected?
2. 考虑基督以何种强烈的善意而死，路加福音 9:51。当他的时候到了，他要被接去的时候，他坚定地面向耶路撒冷前行。他坚定了他的面容，他鼓起勇气去耶路撒冷受苦；他加快了脚步，以强烈的爱之火更快地前进，以奉献他的血。路加福音 12:50。我有一种要受洗的洗礼，[希腊文 kai pôs synechómai]我如何被束缚或围困（正如这个词在路加福音 19:43 中所使用的）直到它完成？

3. What could move Christ to lie and fancy? Were his weeping and tears counterfeit? Were his dying, bleeding, sweating, pain, sorrow, shame, but all shews for the market, and to take the people? Isa. 53:4. [Heb. achen] Surely, really, he bare our sorrows.
3. 什么能够让基督说谎和幻想？他的哭泣和眼泪是假的吗？他的死亡、流血、流汗、痛苦、悲伤、羞辱，难道都只是为了表演和迎合人们吗？以赛亚书 53:4。[希伯来语 achen] 确实，他真正地承担了我们的痛苦。

4. His offer must be real, John 7:37 for with vehemency he speaks [Gr. eistéke kai ekraxe] He stood and shouted in the temple, If any man thirst, let him come to me and drink. Here is a dear fountain to all thirsty souls, and most free: Christ thirsteth and longeth to have thirsty sinners come gratis and drink.
他的提议必须是真实的，约翰福音 7:37 中他说话时非常激动。他站起来在圣殿里大声喊道，若有人口渴，就到我这里来喝。这里有一泉源，对所有口渴的灵魂都是宝贵的，而且是最自由的：基督渴望并渴望着让口渴的罪人免费来喝。

"But I doubt he bears not me in particular at good will; are the promises made for me? Did he love me before the world was? Did Christ dying intend salvation for me?"
但我怀疑他对我并没有特别的好意；这些承诺是为我而做的吗？他在世界形成之前就爱我了吗？基督死亡时是为了拯救我吗？

This doubt draweth us to the fifth particular, (that so I may hasten to the uses) which is, what sort of faith it is that God requireth of all within the visible church, for the want whereof reprobates are condemned.
这个疑问引导我们来到第五个特点，（这样我可以快速进入应用），那就是，上帝要求所有在可见教会中的人具备什么样的信仰，因为缺乏这种信仰而被拒绝的人会被定罪。

Asser. 1. Saving faith, required of all within the visible church, is not, as Antinomians conceive, the apprehension of God's everlasting love of election to glory of all and every one that are charged to believe. Saltmarsh, in an ignorant and confused treatise, tells us, "To believe now, is the only work of the gospel,—that is, That ye be persuaded of such a thing, that Christ was crucified for sins, and for your sins. —— So as salvation is not a business of our working, and doing, it was done by Christ with the Father. —— All our work is no work of salvation, but in salvation we receive all, not doing any thing, that we may receive more; but doing because we receive so much, we and because we are saved; and yet we are to work as much, as if we were to be saved by what we do, because we should do as much, by what is done already for us, and to our hands, as if we were to receive it for what we did ourselves: so here is short work, (saith the man*) believe and be saved —— There are yet these grounds why salvation is so soon done, 1. Because it was done before by Christ, but not believed on before, by thee, till now. 2. Because it is the gospel way of dispensation, to assure, and pass over salvation in Christ, to any that will believe it. 3. There needs no more on our side to work or warrant salvation to us, but to be persuaded that Jesus Christ died for us, because Christ hath suffered, and God is satisfied; now suffering and satisfaction is that great work of salvation." And the man† taking on him to determine controversies of Arminians touching the extent of free grace, whether Christ died for all, (in which questions I dare make apology for his innocency, that he is not guilty of wading too deep in them) he would father on the reformed churches of Protestant Divines, that we make this a rational way of justice, "That God will meerly and arbitrarily damn men, because he will, so as God hath put every one under a state of redemption and power of salvation; and they are damned, not from their own will, but from God's." The opinion by Arminians is fathered upon that apostolic light of the church of Christ, eminent and divine Calvin; and Saltmarsh will but second them, that he may appear a star in the firmament, with others of some great magnitude.
1. 信仰，对于可见教会中的所有人来说都是必需的，不是像安提诺米派所认为的，是对每个人都被选中进入荣耀的上帝永恒爱的理解。Saltmarsh 在一篇无知和混乱的论文中告诉我们，“现在相信，是福音的唯一工作，也就是说，你们要相信这样一件事，基督为罪和为你们的罪被钉死。——所以救恩不是我们的工作和行为，而是基督与父亲一起完成的。——我们所有的工作都不是救恩的工作，但在救恩中我们接受一切，不做任何事情，以便我们可以得到更多；但是我们做事是因为我们已经得到了这么多，并且因为我们得救了；然而我们要像我们要靠我们自己所做的来得救一样多地工作，因为我们应该像我们已经为我们所做的和交到我们手中的那样多地去做；所以这里的工作很简单，（这个人说的）相信并得救——然而救恩之所以如此迅速完成，还有以下几个原因：1. 因为它之前已经被基督完成，但是你直到现在才相信。2. 因为这是福音的分配方式，为了确保并传递基督的救恩给任何愿意相信的人。我们不需要更多的努力或保证来使救恩降临到我们身上，只需要相信耶稣基督为我们而死，因为基督已经受苦，上帝已经满足；现在受苦和满足就是救恩的伟大工作。这个人试图解决亚米拿派关于自由恩典范围的争议，即基督是否为所有人而死（在这些问题上，我敢为他的清白辩护，他并没有深陷其中），他将这个观点归咎于新教神学家们，认为我们将这视为一种合理的公正方式，“上帝仅仅因为他愿意，就会任意地谴责人，所以上帝将每个人都置于救赎和救恩的状态之下；他们被谴责，并不是因为他们自己的意愿，而是因为上帝的意愿。”这个观点被归咎于基督教会的使徒之光、卓越而神圣的加尔文；而 Saltmarsh 只是在跟随他们，以便他可以在星空中显露出一个巨大的星星。

But (saith he*) the other way is, "Christ died only for his, but is offered to all, that is, who are amongst this all, might believe; and tho' he died not for all, yet none are excepted," (that is, as he saith, all and every one to whom Christ is preached, elect or reprobate are to be persuaded that Christ died for them in particular) "and yet none are excepted but they that believe, and none believe but they to whom it is given." And having shown some dreams of his own touching these controversies, he concludeth with a truth I believe easily, "Thus have I opened, tho' weakly, the mystery." Weakly, but wilfully and daringly.
但（他说）另一种观点是，“基督只为他的人而死，但向所有人提供，也就是说，只要是在这所有人中的人，就可以相信；虽然他并没有为所有人而死，但没有人被排除在外，”（也就是说，正如他所说，所有人，无论是选民还是被拒绝者，都应该被说服相信基督为他们个人而死）“但没有人被排除在外，只有那些相信的人，而没有人相信，除非给予他们。”他展示了自己对这些争议的一些梦想，并以我相信的一个简单的真理作为结论，“尽管我开启了这个神秘，但是很虚弱。”虚弱，但是故意和大胆。

But faith is formally no such persuasion, as to be persuaded, every man is loved with an everlasting love, chosen and redeemed in Christ; for it changeth the whole gospel in a lie, Christ obligeth no man to believe an untruth: now, all are charged to believe in the Son of God, and elect and reprobate (as there be of both forts within the net of the kingdom) are not loved with an everlasting love, nor did Christ die for them all.
但信仰并非正式上的这种说服，即每个人都被永恒的爱所爱，被基督所选择和赎回；因为这将把整个福音变成了谎言，基督并不强迫任何人相信不真实的事情：现在，所有人都被要求相信上帝的儿子，并且选民和被弃者（因为在国度的网中有两种人）并不被永恒的爱所爱，基督也没有为他们所有人而死。

2. 'Tis meer presumption, not faith, that all hypocrites, fleshly men, slaves to their lusts, idolaters, covetous men, remaining such, never broken with any law-work, should immediately believe Christ is their Saviour, died for them, and the Father loved them to salvation, before the world was. True it is, before a sinner believe, he is an unpardoned, an ungodly and guilty sinner; but that he is broken, yea, or unconverted before he believe, (I speak of order of nature) 'tis as impossible, as that a thistle can bring forth sigs; for then he should believe, having no new heart in him, which is the only principle of faith.
这只是傲慢，而不是信仰，所有伪君子、肉体之人、奴隶于欲望、拜偶像、贪婪之人，仍然保持这样的状态，从未被任何律法工作打破，却立即相信基督是他们的救主，为他们而死，父亲在世界形成之前就爱他们得救。确实，一个罪人在相信之前是一个未被赦免的、不虔诚和有罪的罪人；但他在相信之前是否破碎，甚至未被转变（我说的是自然的顺序），这是不可能的，就像蓟草能结出无花果一样；因为那样他就应该相信，而他内心没有新的心，这是信仰的唯一原则。

3. 'Tis a more ingenuous opinion, that Christ died for all and every one, tho' it have no truth in itself, than to hold that he died for the elect only, and yet oblige men (as Antinomians do) against their conscience to believe he died for all and every one that are in the practice of believing.
这是一个更坦率的观点，即基督为所有人而死，尽管它本身没有真实性，而不是坚持他只为选民而死，并迫使人们（如安提法派）违背自己的良心去相信他为所有在信仰实践中的人而死。

4. He that believeth not, maketh God a liar; then that which is to be believed, must be an evangelic truth.
不信的人使上帝成为了一个说谎者；所以应该相信的东西必须是福音真理。

5. Faith layeth bands on all within the visible church, to be knit together in love, unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ, Col. 2:1, 2 to be persuaded that nothing can separate us from the love of God in Christ, Rom. 8:37, 38, 30. To full assurance, Heb. 10. without wavering or declining or bowing like a tottering wall. Now, sure all and every one of the visible church, to whom the command of believing comes, reprobate or elect, are not holden to have a full assurance that they are chosen in Christ to salvation, and redeemed in his blood.
信念约束着教会中的所有人，在爱中紧密结合，以达到完全确信的丰富财富，以承认神的奥秘、父的奥秘和基督的奥秘，见歌罗西书 2:1, 2，要确信没有什么能使我们与基督里的神的爱分离，见罗马书 8:37, 38, 30。要得着完全的确信，希伯来书 10。不犹豫、不衰退、不像摇摆的墙而弯曲。现在，肯定的是所有教会中的人，所有受到信仰的命令的人，拒绝或蒙召的人，都不被认为必须确信他们是在基督里被拣选得救以及在他的血中得赎的人。

Asser. 2. The object of saving faith, required of all within the visible church, is, 1. Christ's faithfulness to save believers, Heb. 10:23. Let us hold fast the profession of our faith without wavering; and the apostle backs it with an argument, that saving faith must lean upon, (for he is faithful that hath promised) and Paul, 1 Cor. 1:9 presseth the same, God is faithful, by whom ye were called into the fellowship of his Son Jesus Christ our Lord.
阿塞尔。2. 可见教会内所有人所要求的信仰的对象是，1. 基督对信徒的拯救的信实，希伯来书 10:23。我们要坚持不移地守住所承认的指望，因为那应许的是信实的。使徒用一个论据来支持这一点，即拯救的信仰必须依靠（因为那应许的是信实的），保罗在哥林多前书 1:9 也强调了同样的观点，神是信实的，你们是被他所召选，与他的儿子耶稣基督我们的主一同有分。

2. We do not read in the Old or New Testament, that the decree, purpose, or intention of God to save and redeem persons in particular, is the object of that saving faith required in the gospel. For the second object of this faith is the truth and goodness of that mother-promise of the gospel, John 3:16 and 5:25 that gospel-record, 1 John 5:10, 11, 12. He that believeth, hath life eternal; and Jesus Christ came into the world to save sinners, 1 Tim. 1:15. To seek and to save the lost, Luke 19:10. That he came to save me in particular, is apprehended by sense, not by faith; for the election of me by name to glory, and the Lord's intention to die for me, is neither promise, nor precept, nor threatning; if it be a history that I must believe, 'tis Good, shew me histories of particular men now to be believed, except of the Antichrist, the second coming of Jesus Christ to judge the world. Election to glory is not held forth as a promise, If ye do this, ye shall be elected to glory; nor is the contrary holden forth as a threatning, If ye believe not, ye shall be reprobated; nor does the Lord command me to be chosen in Christ to salvation, before the foundation of the world; nor doth he command all men within the visible church to believe they are chosen to salvation, or that any one elect person should believe a thing as revealed, which is not revealed. When he is pleased to give to any elect person the white stone, and the new name, and to give him faith, by which he chuseth Christ for his portion, he is then, and never till then, to believe; or rather by spiritual sense to apprehend that he is chosen to salvation from eternity. So election is neither precept, nor promise, but a truth of God's gracious good-will and pleasure hid in God's mind, till he be pleased to reveal it by the fruits thereof.
我们在旧约或新约中没有读到，上帝拯救和救赎特定个人的旨意、目的或意图是福音所要求的救赎信仰的对象。因为这种信仰的第二个对象是福音的母亲应许的真理和善良，约翰福音 3:16 和 5:25，约翰一书 5:10、11、12 的福音记录。信的人有永生；耶稣基督来到世上是为了拯救罪人，提摩太前书 1:15。寻找并拯救失丧的人，路加福音 19:10。他来拯救我个人，是通过感觉而不是信仰来理解的；因为上帝选我以我的名字得荣耀，主有意为我而死，既不是应许，也不是诫命，也不是威胁；如果这是我必须相信的历史，那是好的，请给我展示现在要相信的特定人的历史，除了关于敌基督、耶稣基督第二次降临审判世界的历史。 选举荣耀并不被提出作为一个承诺，如果你这样做，你将被选举到荣耀；相反的也不被提出作为一种威胁，如果你不相信，你将被拒绝；主也没有命令我在世界的根基之前被选中在基督里得救；他也没有命令所有在可见教会中的人相信他们被选中得救，或者任何一个选民应该相信一个未被启示的事情。当他乐意给予任何一个选民白石头和新名字，并给他信心，通过这个信心他选择基督作为他的份额，那时，也只有那时，他才能相信；或者更确切地说，通过属灵的感知，他能理解自己从永远中被选中得救。所以选举既不是诫命，也不是承诺，而是上帝恩慈的真理，隐藏在上帝的心中，直到他乐意通过其果实揭示出来。

There can be no such imaginable double-dealing in the world, as Arminians lay upon God: for they make the Lord to say thus, as imagine a king should speak to twenty thousand captives, "I have a good-will, purpose, hearty intention, and earnest desire to make you all and every one free princes; and I pray, wish, obtest, and beseech you subscribe such a writ of grace for that end, but I only can lead your hand at the pen, and give you eyes to see, and a willing heart to consent to your own happiness; and if you refuse to sign the bill of grace, you shall be tormented for ever and ever in a river of fire and brimstone: again, I have a like good-will to my own justice, and purpose so to carry on the design, as that sixteen thousand of you shall have the benefit of my hand, or of one finger to lead your hand at the pen, or any efficacious motion to act upon your will, to obtain your consent to subscribe the writ: yea, by the contrary, though I, of exceeding great free-love, will, intend, decree, and purpose you be all princes of glory; yet I purpose that these sixteen thousand, whose salvation and happiness I extremely desire, shall for their former rebellion, which I with the like desire of spirit could, and I only might have removed, never be moved to consent to this bill of grace." Now, were not this the outside of a good-will? And should not this prince be said rather to will and desire the destruction of these sixteen thousand, and not their honour and happiness.
在世界上，没有任何可以想象的欺骗比亚米尼洛斯人对上帝的欺骗更多：因为他们让主说这样的话，就像一个国王对二万名俘虏说话一样，“我有善意、目的、真诚的意愿和热切的愿望，要使你们每个人都成为自由的王子；我祈求、希望、恳求和恳请你们签署这样一份恩典的文件，但我只能引导你们的手在笔上写字，并给你们眼睛看见和愿意的心同意你们自己的幸福；如果你们拒绝签署这份恩典的文件，你们将永远在火与硫磺的河中受苦：再者，我对我的公正也有同样的善意和目的，打算按照这个计划进行，以便你们中的一万六千人能够得到我的手或一根手指引导你们的手在笔上写字，或者任何有效的动作来影响你们的意愿，以获得你们同意签署这份文件的同意：是的，相反地，尽管我有极大的自由之爱，愿意、打算、决定你们都成为荣耀的王子；然而，我打算让这一万六千人，因为他们以前的叛乱，我也同样地希望他们得救和幸福，为了他们以前的叛乱，我打算让他们受苦，就像我以前对他们的爱一样。”愤怒的精神可能会，而我只可能移除，永远不会同意这个宽恕法案。现在，这难道不是一种善意的外表吗？这位王子难道不应该被说成是希望和渴望摧毁这一万六千人，而不是他们的荣誉和幸福。

Asser. 3. This is the mystery of the gospel in which I must profess ignorance; and that the Lord's thoughts are not as our thoughts, nor his ways as our ways: he hath by preaching of the gospel, engaged thousand thousands within the visible church, to the duty of their fiducial adherence and heart-resting in Christ, as they would be saved; and yet hath the Lord never purposed to work their hearts (and he only can do it) to this heart-resting in Christ by faith, nor hath he purchased either remission of sins or pardon for them. If any object, How can Christ in equity judge and condemn them for not believing pardon and salvation in his blood, when as neither pardon nor salvation are purchased in this blood to them, nor purposeth he to give them faith? Yet we may plead for the Lord: we conceive of the decree of God, as of a deep policy and a stratagem and snare laid for us; whereas the Lord lies not in wait for our ruin, nor carries he on a secret design in the gospel to destroy men. If Christ should say in the gospel-precepts, promises, or threatnings, I decree, purpose, and intend to redeem all and every man; but I purpose to carry on the design so, as the far greatest part of mankind inevitably shall be lost; it should be a stratagem: but the gospel, as the gospel, revealeth not any decree or intention of God, touching the salvation or damnation of men, intended from eternity; indeed, the gospel, as obeyed or disobeyed, reveals God's intentions and decrees; the gospel revealeth nothing but the Lord's complacency, approbation, and good-liking of the sweet connexion between faith and salvation; the just contentation between unbelief, disobedience, and eternal damnation: so the gospel reveals duties, but not the persons saved, or damned; the Lord's working with the gospel, or the efficacy of the gospel (which is a far other thing) reveals the persons.
阿瑟。3.这是福音的奥秘，我必须承认无知；主的思想不同于我们的思想，他的道路也不同于我们的道路：他通过传福音，使千千万万在可见教会中的人，以信靠和心灵安息在基督里的义务，来得救；然而，主从未打算通过信心使他们的心灵得安息在基督里（只有他能做到），也没有为他们购买罪的赦免或宽恕。如果有人反对，当他们不相信基督的血液中有宽恕和救赎时，基督如何公正地审判和定罪他们，因为对他们来说，既没有宽恕，也没有救赎，他也没有打算给他们信心？然而，我们可以为主辩护：我们将上帝的旨意看作是一种深奥的策略和陷阱，而主并不潜伏等待我们的毁灭，他在福音中也没有秘密的设计来毁灭人类。 如果基督在福音的诫命、应许或威胁中说，我决定、目的和意图要救赎所有人；但我打算以这样的方式进行，以至于绝大部分人将不可避免地丧失；那将是一个策略：但福音作为福音，并没有揭示上帝从永恒中对人的救赎或定罪的任何旨意或意图；确实，福音作为顺从或不顺从，揭示了上帝的意图和决定；福音只揭示了主对信仰和救赎之间甜蜜联系的满意、认可和喜悦；对于不信、不顺从和永恒的定罪，只有公正的满足；因此，福音揭示了责任，但没有揭示被救赎或被定罪的人；主与福音同工，或福音的效力（这是完全不同的事情）揭示了人的身份。

Now the difficulty is, How the Lord can command the reprobate to believe life and salvation in Christ, when there is no life and salvation either intended to them, or purchased for them?
现在的困难在于，当上帝对被拒绝者命令相信基督中的生命和救赎时，因为对他们既没有生命和救赎的打算，也没有为他们购买任何东西

To which I answer, 1. God gave a law to all the angels created in the truth, If ye abide in the truth, ye shall be eternally happy: ye cannot say that the devils in that instant were to believe that God intended and decreed them for eternal happiness, and to give them efficacious grace, by which they should abide in the truth, as their fellow angels did; God's command and promise did reveal no such intention of God. So the Lord said to Adam and to all his seed, If ye keep the law perfectly, ye shall have life eternal; according to that, Do this and live: yet was not Adam then, far less these that are now under the law, to believe that God ordained them from eternity, to eternal life, legally purchased; or that any flesh should be justified by the works of the law.
对此我回答，1. 上帝给所有在真理中被创造的天使颁布了一条法律，如果你们坚持真理，你们将永远幸福：你们不能说那些魔鬼在那一刻就相信上帝意图和命定他们永远幸福，并给予他们有效的恩典，使他们像其他天使一样坚持真理；上帝的命令和承诺没有透露上帝的这种意图。所以主对亚当和他所有的后裔说，如果你们完美地遵守律法，你们将拥有永生；根据这个，做这个就能活：然而亚当当时并不是，更不用说现在在律法之下的人们，去相信上帝从永远开始就命定他们获得永生，通过合法的方式获得；或者说任何血肉都能因为遵守律法而被称义。

Arminians tell us, That there be numbers judicially blinded and hardned within the visible church, who cannot believe, and whom the Lord hath destined for destruction; yet the word is preached to them, they hear and read the promises of the gospel, and the precepts: whether are they to believe that God intended from eternity to them salvation and grace to believe? I think not: for they teach, that Christ neither prayeth for, nor intendeth to die for the unbelieving and obstinate world as such, nor decreed their salvation. And except men may fancy senses on the words of God's Spirit; where learned they to expound the word world (when it makes for them) for all and every one of mankind; and when it makes against them, for the least part of mankind, and that either within the visible church only, or yet without the visible church? For in both, Satan's world of disobedient ones is the far greatest part, seeing the whole world lies in sin, as John saith. Let it be also remembred, when Arminians say, The Lamb of God taketh away the sins of the world, that is, of all and every mortal man, they mean Christ takes not away, nor sheddeth he his blood, for the sins of the rebellious world; so the world's rebellion, contumacy and infidelity against Christ, must be pardoned without shedding of blood: and if Christ did bear all the sins of the world on the cross conditionally, and none of them absolutely; then our act of believing must be the only nearest cause of satisfaction for sins: but why then, if Christ satisfied on the cross for the final impenitency and unbelief of the rebellious world conditionally, so they believe and be not rebellious; but Arminians should say right-down, Christ died for the rebellious and contumacious world, and he prays for the contumacious world as such, but conditionally; for he prays and dieth for the not-rebellious world of all mortal men, not absolutely, but conditionally, so they believe in Christ; if they believe not, neither the prayers of Christ, nor his death, are more effectual for them, than for devils.
亚民派告诉我们，在可见教会中存在许多被司法盲目和坚硬的人，他们无法相信，并被上帝命定被毁灭；然而上帝的话传扬给他们，他们听到并阅读福音的应许和训词：他们是否应该相信上帝从永恒中注定了他们的救赎和信仰的恩典？我认为不是：因为他们教导说，基督既不为不信和顽固的世界祷告，也不预定他们的救赎。除非人们可以在上帝的话语上想象出意义；他们从何处学会将“世界”这个词（当它对他们有利时）解释为所有人类；当它对他们不利时，解释为人类中的最小部分，无论是在可见教会内还是在可见教会外？因为在这两者之间，撒但的不顺从的世界占了最大部分，如约翰所说，整个世界躺在罪中。 当阿米拿派说上帝的羔羊担走了世人的罪，他们的意思是基督并没有为叛逆的世界的罪担当，也没有流血；所以世界对基督的叛逆、蔑视和不信仰必须在没有流血的情况下得到宽恕。如果基督在十字架上只是有条件地承担了世界的所有罪，而不是绝对地承担了所有罪，那么我们的信仰行为必须是对罪的满足的唯一最近的原因。但是，如果基督在十字架上有条件地为叛逆世界的最终不悔改和不信仰而满足，只要他们相信并不叛逆，那么阿米拿派应该直截了当地说，基督为叛逆和蔑视的世界而死，他也为叛逆的世界祈祷，但有条件地；因为他为所有世人中不叛逆的世界祈祷和死亡，不是绝对地，而是有条件地，只要他们相信基督；如果他们不相信，那么基督的祈祷和他的死亡对他们来说就不比对魔鬼更有效。

To all these we may add, That the Lord, in commanding reprobates to rest on Christ for salvation, though no salvation be purchased for them, deals sincerely and candidly with them: for, First, He commands them to believe no intention in God to save them by the death of his son, nor saith he any such thing to them, but only commandeth them to rely on Christ as an all-sufficient Saviour. Secondly, God commands all the reprobate, even by their way, to believe that Christ in his death intended their salvation, justification, conversion: and yet, whereas God taketh ways effectual, and such as he foreseeth shall be effectual for the efficacious working of justification and conversion, and actual glorification of some few; yet he taketh ways which he knoweth shall be utterly ineffectual for the salvation, justification, and conversion of all these reprobates, and yet commandeth them to believe that he decrees and intendeth their salvation and conversion, with no less ardency and vehemency of serious affection, than he doth intend the salvation and conversion of all that shall be glorified. Sure this we would call double-dealing in men; and the scripture saith, He is a God of truth, Deut. 32 and the Lord who cannot lie.
对于所有这些，我们还可以补充一点，主在命令被拒绝者依靠基督得救时，虽然没有为他们购买救赎，但他与他们真诚和坦率地交往：首先，他命令他们相信上帝没有通过他儿子的死来拯救他们的意图，也没有对他们说过这样的话，只是命令他们依靠基督作为全能的救主。其次，上帝命令所有被拒绝者，即使通过他们的方式，相信基督在他的死中意图拯救他们、使他们称义、转化：然而，上帝采取的方式是有效的，他预见到这些方式将对一些人的称义、转化和实际荣耀产生有效的作用，但他采取的方式是他知道对所有这些被拒绝者的救赎、称义和转化完全无效的方式，然而他命令他们相信他决定并意图拯救和转化他们，与他决定并意图拯救和转化那些将被荣耀的人一样，怀着同样热切和激烈的真诚感情。在人们看来，这肯定是两面派的行为；而圣经说，他是真实的上帝，申命记。 32 和那位不能说谎的主。

Object. "If a rich inn-keeper should dig a fountain in his field for all passengers, thirsty and diseased, which were able to curethem, and quench their thirst; and invite them all to come and drink and be cured, upon condition they come and believe the virtue of the water to be such; and yet should intend and decree absolutely and irresistibly the tenth man invited, should never be cured; this inn-keeper should not deal sincerely with them. So you make God to deal with sinners in the gospel: he doth all, in inviting sick sinners to come and drink life and salvation at Christ the fountain of life, which expresseth with men who speak as they think, their sincere intention; but he intendeth no such thing."
如果一个富有的旅店老板在他的田地里挖了一个喷泉，为所有口渴和生病的路人提供治愈和解渴的水，并邀请他们都来喝水和治愈，条件是他们要相信水的功效是如此；然而，他却绝对和无法抗拒地决定第十个被邀请的人永远不会被治愈；这个旅店老板对他们不诚实。你把上帝在福音中对待罪人的方式描述成这样：他在邀请生病的罪人来到基督这个生命之泉喝水和得救时，表达了他们真诚的意图；但他并不打算这样做。

Answ. Make the comparison run as it should do, and it maketh more against Arminians; say that this inn-keeper had dominion over the heart and will, as the Lord hath, Prov. 21:1; Psal. 119:36, 37; Heb. 13:20, 21; Mat. 6:13 and that he could and doth, without straining of the heart, work in all the passengers, a sense of their disease, grace actually to come and drink, and yet he taketh a dealing with the souls of some few, and causeth them come to the waters and drink, and healeth them, and he useth such means, and so acts upon the will of the far most part, that they shall never come, never be sensible of their disease, and yet he invites them to come to the waters and drink; 'tis clear, this inn-keeper never intended the health of all and every one of the passengers, but only of these few that come and drink; nor doth invitations with men, upon condition which the party invited is obliged to perform, but doth never perform, and which the inviter only of grace can work in the invited, but doth not work them, as being not obliged thereunto, speak any such intention.
回答：使比较按照应有的方式进行，这更有利于阿敏尼派；说这个店主有着如同主有的对心灵和意志的统治权，箴言 21:1；诗篇 119:36, 37；希伯来书 13:20，21；马太福音 6:13，并且他能够并且做到，在不费力地压迫心灵的情况下，让所有的旅客心中产生疾病感，并且真实地来临饮用恩典，然而他和一些少数灵魂有所交涉，让他们来到水旁喝水，治愈他们，他用了这样的手段，如此影响着大多数人的意志，他们永远也不会来，永远不会对自己的疾病产生感觉，然而他邀请他们来到水旁喝水；很明显，这个店主从来没有打算让所有的旅客都健康，只有这几个来喝水的人；不与人们根据被邀请方应该执行的条件发出邀请，而这些被邀请方却从来没有执行，并且是恩典的邀请者才能在被邀请方手中进行的，却没有做到，因为他没有义务这样做，这样的意图。

Again, let it be considered, that here, 1. God lies in wait for no man's destruction. 2. God is not obliged to reveal his eternal purpose and intentions touching men's salvation and damnation, but in the way and manner seems best to him. 3. God never saith in all the gospel, that from eternity he hath passed a resolve to save all mankind, if they will; and to yield them the bridle on their own necks, that they may be indifferent and absolute lords of heaven and hell. 4. Nor should the gospel be framed in such wisdom, if the Lord had set down particularly the names of all the elect and reprobate in the world, and have proponed salvation upon condition of obedience and faith to some few; it should evidently have raised a hard opinion in the minds of thousands touching Christ.
再次，请考虑以下事实：1. 上帝不会设陷阱来毁灭任何人。2. 上帝没有义务揭示他关于人类救赎和毁灭的永恒目的和意图，只会按照他认为最好的方式和方式来做。3. 在整个福音书中，上帝从未说过，他从永远决定要拯救所有人类，只要他们愿意；并且让他们自己掌握天堂和地狱的控制权。4. 如果主在福音书中特别列出了世界上所有选民和被弃者的名字，并且根据服从和信仰的条件提出了救赎，那么这显然会在成千上万人的心中引起对基督的困惑。

Asser. 4. The third object of faith, is, the sufficiency and power of Christ to save. 1. The scripture maketh the object of coming, which is believing, John 5:40; John 6:35; Mat. 11:27 to be Christ's ability and power, Heb. 7:25 to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. What the scripture presseth us to believe savingly, that we must be inclined to misbelieve; and for the misbelieving thereof, the reprobates are condemned, and not because they believe not the Lord's intention to save all, or his decrees of election and reprobation. But the scripture presseth faith in the power of mercy, Rom. 4:21. Abraham staggered not, but was strong in the faith, giving glory to God, being fully perswaded that what he had promised, he was able also to perform. Now, Abraham is commended for that he savingly, and for his justification, believed the power of God in the gospel promise, that God was able of his mercy to give him the son of promise in his old age; otherwise, to believe simply the power of God to give a child to a mother who is past the natural date of bearing children, is but the faith of miracles, which of itself is not saving, and may be in workers of iniquity, Mat. 7:21, 22. So this power, then, is the power of saving, conjoined with the mercy and good-will of Christ. 2. The scripture holds forth to our faith the power of God to graff in the Jews again in Christ, Rom. 11:23 to make a weak believer stand, Rom. 14:4 to keep the saints from falling, and to present them faultless before the presence of his glory with exceeding joy, Jude v. 24. 3. The good land was a type of the heavenly rest, Heb. 4:1; Heb. 3:19. some entred not in through unbelief: why, what unbelief? The story sheweth us, Psalm. 93:1; Numb. 14:9; Numb. 13:28 they doubted of the power of God, and believed the report of the unbelieving spies, who said, The people be strong that dwell in the land, the cities are walled and very great, and moreover we saw the children of Anak there. Joshua and Caleb, chap. 14:9 said, They should be bread for them, and their strength was gone; then the question was, whether God was able to give them that good land? So then, men enter not into the heavenly rest, because they believe not that Jesus is able to save to the uttermost those that come through him to God, Heb. 7:23. 4. The scripture is as much in proving the all-sufficiency, power, and perfection of Christ our Saviour, to save, as in demonstrating his tenderness of mercy and good-will to save; as in the epistle to the Hebrews, the apostle laboureth much for to prove the Godhead of Christ his excellency above angels, and that the angels were to adore him; his dignity and greatness above Moses and all the mortal and dying priests; the virtue of his blood above all the bloods of bulls and goats, to purge the conscience from dead works, to expiate sin, to sanctify his people, to open a way, a new and living way to the holy of holiest, by his blood, that we with full assurance may draw near to God; that he with one sacrifice, never to be repeated, did that which all the thousands of reiterated sacrifices were never able to do; that he is no dying priest, but lives for ever to interceed for us at the right-hand of God. And for what is all this, but that we should believe the all-sufficiency of Christ to save, and because we have too low thoughts of Christ, as conceiving him to be but a man, or less than an angel, or a common priest, that can do no more by his blood, as touching remission of sins, than dying priests could do with the blood of beasts; and that he is dead, and now, when we sin, he cannot advocate for us at the right-hand of God; and that his redemption he brings in, is not eternal? Yea, all this saith, that saving faith rests upon Christ as God, as able and compleatly perfect and sufficient to save, tho' sinners do not, in the formal act of faith, believe his good-will, decree, and intention to redeem and save them by name. 5. I should think, that these who have high and precious thoughts of the grace, tender mercy, perfection and sufficiency of Christ to save all that believe, and fiducially rely on Christ as a Saviour sealed for the work of redemption, though they know not God's mind touching their own salvation in particular, have such a faith as the gospel speaks of, and do savingly believe that Christ came to seek and to save that which is lost, to save sinners; that Christ is the Son of the living God, the Saviour of mankind: and this no devil, no temporary believer, no hypocrite can attain unto.
阿瑟尔。4.信仰的第三个对象是基督的足够和能力来拯救。1.经文将信仰的对象，即相信，约翰福音 5:40;约翰福音 6:35;马太福音 11:27，定为基督的能力和权能，希伯来书 7:25，他能够拯救那些借着他来到神面前的人，因为他常活着，替他们代求。经文所敦促我们信仰得救的事，我们必然倾向于不信；而因为对此的错误信仰，被弃绝的人受到谴责，而不是因为他们不相信主要拯救所有人的意愿，或者他的选民和弃民的预定。但经文强调对怜悯的能力的信仰，罗马书 4:21。亚伯拉罕并没有动摇，反而在信仰上坚强，将荣耀归给神，因为他完全相信神所应许的，他也能够成就。 现在，亚伯拉罕因为他相信上帝在福音应许中的能力，能够在他年老时施行拯救，并为他的称义而受到称赞；否则，仅仅相信上帝能够给一个已经过了生育年龄的母亲生育孩子的能力，只是奇迹信仰，本身并不能拯救，也可能存在于作恶之人中（马太福音 7:21,22）。因此，这种能力是拯救的能力，与基督的怜悯和善意相结合。2.圣经向我们的信仰展示了上帝的能力，能够在基督里将犹太人再次接纳（罗马书 11:23），使一个软弱的信徒站立（罗马书 14:4），保护圣徒不跌倒，并在他荣耀的面前以极大的喜乐呈现他们无瑕疵（犹大书 24 节）。3.美地是天上安息的预表（希伯来书 4:1；希伯来书 3:19）。有些人因为不信而没有进入其中：为什么会不信呢？故事告诉我们（诗篇 93:1；民数记 14:9；民数记）。 13:28 他们怀疑上帝的能力，并相信那些不信的间谍的报告，他们说，住在那地的人很强大，城市有城墙，非常庞大，而且我们还看到了亚衲族的子孙。约书亚和迦勒在第 14 章第 9 节说，他们应该成为他们的食物，他们的力量已经消失；那么问题是，上帝是否能够给他们那块美好的土地？所以，人们不能进入天上的安息，因为他们不相信耶稣能够拯救那些通过他来到上帝面前的人，希伯来书 7:23。4. 经文不仅证明了基督我们的救主的全能、能力和完美，以拯救我们，也证明了他的怜悯和拯救的善意；正如在希伯来书中，使徒努力证明基督的神性，他在天使之上的卓越，天使们应该崇拜他；他的尊贵和伟大超过摩西和所有有限的、必死的祭司；他的血的力量超过所有公牛和山羊的血，能够洗净良心，赎罪，使他的子民成圣，通过他的血打开一条新的、活的道路，通向至圣所，使我们可以满怀信心地亲近上帝；他用一次永不重复的牺牲，做到了千百次重复的牺牲所无法做到的；他不是一个必死的祭司，而是永远活着，在上帝的右边为我们代祷。 所有这一切的意义是什么呢？难道不正是我们应该相信基督的充足能力来拯救吗？因为我们对基督的看法太低了，认为他只是一个人，甚至比天使还低一级，或者是普通的祭司，他的血并没有更多的能力去赦免罪过，就像死去的祭司无法通过动物的血来做到一样；又认为他已经死了，现在我们犯罪时，他无法在上帝的右边为我们辩护；以及他带来的救赎并非永恒的？是的，所有这些都表明，拯救的信仰依靠基督作为上帝，他能够完全完美和充分地拯救，尽管罪人在信仰的形式行为中并没有相信他对他们的称呼的善意、旨意和意图。5. 我认为，那些对基督的恩典、慈悲、完美和足够的拯救力量有高尚而珍贵的思想，并且信靠基督作为救主来完成救赎工作的人，尽管他们不知道上帝对他们个人救恩的意愿，但他们拥有福音所说的那种信仰，并且真正相信基督来寻找和拯救迷失的人，拯救罪人；基督是永生上帝的儿子，人类的救主：这是任何魔鬼、临时信徒或伪君子都无法达到的。

Object. 1. "But I believe not then that I am in particular redeemed: and, without that, I am a stranger to Christ; for devils and reprobates may believe all the general promises of the gospel."
但我当时并不相信我是特别获得救赎的人：没有这个，我对基督是陌生的；因为魔鬼和被拒绝的人可能相信福音的所有一般承诺。

Answ. 1. 'Tis true, in that act formally you believe not you are redeemed in particular; yet virtually and by good consequence you believe your own redemption in particular, and so you are not a stranger to Christ. 2. 'Tis true, devils and reprobates may yield an assent of mind to the general promises, as true: but 'tis denied that they can rest on them as good, as worthy by all means to be embraced; or that in heart and affections they can intrust the weight and burden of their soul on these general promises, or that there is any taste of the honey and sweetness of Christ in these promises to their soul, as it is with the souls that fiducially rest upon Christ in these promises.
答案 1：是的，在那个行为中，你并不相信你个人已经得到救赎；然而，从实质上和良好的结果来看，你相信你个人的救赎，所以你并不是基督的陌生人。答案 2：是的，恶魔和被拒绝者可能会在心中同意普遍的承诺是真实的；但是，他们不能将其视为好的，不能以任何方式值得接受；他们不能将他们的灵魂的重量和负担寄托在这些普遍的承诺上；他们的灵魂中没有品尝到基督的甜蜜和美好，就像那些在这些承诺中信靠基督的灵魂一样。

Object. 2. "Suppose I know of a ship offering to carry all to a land of life, where people are never sick, never die, have summer and day-light, and peace and plenty for ever, upon condition I should believe the good-will of the ship-master to carry me to that land; if I know nothing of his good-will to me in particular, I have no ground to believe I shall ever enjoy that good land: so here, if I know nothing of Christ's good-will to me, how can I believe he shall carry me to the heavenly Canaan?"
物体。2. “假设我知道有一艘船愿意带我去一个充满生机的土地，在那里人们永远不生病，永远不死，有夏天和白昼，永远和平且富饶，前提是我要相信船长对我有好意，愿意带我去那个土地；如果我对他对我个人的好意一无所知，我就没有理由相信我会享受那个美好的土地：所以在这里，如果我对基督对我个人的好意一无所知，我怎么能相信他会带我去天堂的迦南地呢？”

Answ. Yea, suppose, what is in question, that to be persuaded of the good-will of Christ the owner of the ship to carry you in particular, is the condition upon which he must carry you, but that is to be proved; there is no other condition, but that you rest on his good-will to carry all who so rest on him, and that is all.
答案。是的，假设，问题是，要相信基督船主对你个人的好意是他必须搭载你的条件，但这需要证明；没有其他条件，只要你依靠他的好意搭载所有这样依靠他的人，就可以了，就是这样。

Object. 3. "But I cannot believe."
对象 3：“但我无法相信。”

Answ. You are to believe you cannot believe of yourself, and of your own strength; but you are not farther from Christ, that you are far from yourself.
你要相信自己不能依靠自己和自己的力量；但你离基督并不比离自己更远。

Object. 4. "'Tis comfortable that Christ the Physician came to heal the sick; but what is that to me, who am not sick, nor of the number of these sick, that Christ came to heal, for any thing I know?
物体。4. “基督作为医生来治疗病人是令人舒适的；但对于我来说，作为一个不生病的人，也不知道基督来治疗这些病人的事情，这与我有什么关系呢？”

Answ. 'Tis true, 'tis nothing to you that Christ came to heal the sick, and to cure the distemper of sin that is on them; you want nothing but that the Spirit working with the law, let, you see your lost condition, and the gospel-offer be considered, and compared with your estate. But whether you be of the number of these sick that Christ came to heal, is no lawful doubt, and comes not from God; for what that number is, or whether you be one of that number or no, is a secret of the hid counsel of election to glory: a negative certainty, that, for any thing ye know, you are not of the contrary number, nor are ye excluded out of that number, is enough for you to father kindness upon Christ, though he should say, from heaven, Thou art not a son.
答案。是的，对你来说，基督来治愈病人，治愈他们身上的罪恶病症，这一点对你来说无关紧要；你只想要圣灵与律法一同工作，让你看到自己的失落状况，并将福音的呈现与你的状况进行比较。但是，你是否属于基督来治愈的这些病人之一，这是没有合法疑问的，也不是来自上帝的；因为那些病人的数量是什么，或者你是否属于那个数量之一，这是选定的隐藏的荣耀的神秘谋划：一个否定的确定性，对于你来说，只要你不知道自己属于相反的数量，也没有被排除在那个数量之外，就足够你将恩慈归功于基督，即使他从天上说，你不是儿子。

Object 5. "I shall never have a ground of assurance to believe Christ's good-will, nor either hope or comfort in the gospel-covenant or promises, if Christ died for a few elected and chosen absolutely to glory: for all must be resolved on doubtsome, hopeless, sad and comfortless grounds, by your way, thus:
物体 5：“如果基督只为一些被选中并绝对被赐予荣耀的人而死，那么我将永远没有确信的理由相信基督的善意，也无法在福音约定或应许中找到希望或安慰。因为按照你们的方式，一切都必须建立在充满疑虑、无望、悲伤和无安慰的基础上。”

These for whom Christ laid down his life, and have ground of assurance of hope and comfort in Christ's death and in the gospel-promises, are not all men and all sinners, but only some few handful of chosen ones, by name, such as Abraham, David, Peter, Mary, Hannah, &c. and not one more, not any other.
这些人是基督为他们舍命的人，他们在基督的死和福音的应许中有希望和安慰的确据。他们并不是所有的人和所有的罪人，而只是一些被选中的人，比如亚伯拉罕、大卫、彼得、玛丽、汉娜等等，没有其他人。

But I am not of these few handful of chosen ones by name, I am Abraham, David, Peter, Mary, Hannah, &c. and of no other number; therefore I have ground of assurance of hope and comfort in Christ's death and in the gospel-promises.
但我不是这几个被选中的人之一，我是亚伯拉罕、大卫、彼得、玛丽、汉娜等等，没有其他的人数；因此，我在基督的死亡和福音的应许中有希望和安慰的保证。

Now, the proposition is poor, comfortless, and a very hopeless field to all within the visible church? and the assumption to the greatest part of mankind evidently false, because many are called, but few are chosen: and so the syllogism shall suggest a field of comfortless and hopeless unbelief and doubting, yea, of despairing, to the far largest part of mankind; whereas the doctrine of the Lord's good-will to save all and every one of mankind, and of redeeming all, and covenanting in Christ with all, removes all ground of unbelief and doubting, from any; offereth grounds of faith, hope and comfort in the gospel, of peace to all."
现在，这个命题对于可见教会内的所有人来说都是贫瘠、无慰藉的，对于大多数人来说显然是错误的，因为被召的人很多，但被选中的人很少：因此，这个三段论将向大多数人提供一个无慰藉和无希望的不信仰、怀疑的领域，甚至是绝望的领域；然而，主愿意拯救所有人类中的每一个人的教义，以及拯救所有人并与所有人在基督里立约的教义，从任何人身上消除了所有不信仰和怀疑的根源；为所有人提供了信仰、希望和福音的安慰的基础，为所有人带来了和平。

Answ. 1. We shall consider what certainty and assurance of faith Arminians furnish to all and every one from the gospel.
答案 1：我们将考虑亚米拿派从福音中为所有人提供的信心的确定性和保证。

2. What the scripture speaks of the assurance, hope and comfort of all and every one. And,
圣经所说的是每个人的确信、希望和安慰。

3. The argument shortly shall be answered. As for the first, That Arminians may make their syllogism of assurance, hope, and comfort in Christ's death, as large as Christ's death; they must extend the gospel-comfort and hope to the heathen, who never heard of these comforts: now, how this can be, let us judge. A very learned and eminent divine (a) sheweth from the matter itself, and confession of Amayrald (b) an Arminian, that twelve apostles could not in so short a time have gone through the whole world; yea, they must have passed many particular nations, who never by any sound heard of the gospel: and Arminians yield to us, that this was done arcana Dei dispensatione, by the secret and unsearchable providence of God; they would say, if they would speak truth, by the Lord's absolute, highest, independent and unsearchable good pleasure, in his decrees of absolute election and reprobation. 2. Again, they are made excusable, and freed from all guiltiness of unbelief, and hopelesness of comfort or ground of comfort in the gospel-promises, who never heard of the gospel; yea even these who heard but the gospel, as the Athenians, Acts 17 who judged Paul to be a babler, and Festus, who thought him mad, and the Grecians, who esteemed the preaching of the gospel foolishness, 1 Cor. 1 and so most have heard the gospel, yet are not condemned so much for doubting of the sufficiency of Christ's death, seeing they believed Christ to be a false prophet, as for their not hearing men sent of God, Christ and the apostles, speaking with the power of God, and endued with the power of working miracles. 3. But what assurance, hope and comfort of salvation do Arminians give? One Thomas Moore has written a book, intituled, The universality of God's free grace in Christ to mankind; that all might be comforted, encouraged, every one confirmed and assured of the propitiation and death of Christ for the whole race of mankind, and so for himself in particular: hear then what Arminians, and Mr. Moore faith, "comfort ye, comfort ye my people, saith the Lord; comfort and encourage with the joy of the Holy Ghost, with the lively hope of eternal life, with the comforts of the scripture, Scipio, Aristotle, Cato, Regulus, Seneca, all the Turks, Americans, Indians, Virginians; such as worship the devils, the sun and moon; such as have no hope, and are without God, and without Christ in the world; bid them be assured Christ died for them, prays and interceeds for them, intends and wills their salvation upon good condition, no less than the salvation of his chosen people."
论点很快就会得到回答。至于第一个问题，亚米拿派可以在基督的死亡中建立他们的确信、希望和安慰的三段论，就像基督的死亡一样大；他们必须将福音的安慰和希望扩展到从未听说过这些安慰的异教徒身上：现在，我们来判断一下这是如何可能的。一位非常有学问和杰出的神学家（a）从事物本身和亚米拿派的阿马拉尔德（b）的承认中表明，十二使徒在如此短的时间内不可能走遍整个世界；是的，他们必须经过许多从未听说过福音的特定民族：而亚米拿派向我们承认，这是神秘的神的安排，是神秘而不可寻觅的神的安排；他们会说，如果他们说实话的话，是主的绝对、最高、独立和不可寻觅的善意，在他的绝对选举和拒绝的旨意中。 再次，那些从未听过福音的人被宽恕，摆脱了所有不信的罪恶感，以及对福音应许的无望和安慰的无依据；甚至那些只听过福音的人，如雅典人行动记 17 章中认为保罗是胡言乱语的人，以及认为他疯狂的非斯都，以及认为福音传讲是愚昧的希腊人哥林多前书 1 章，这样大多数人都听过福音，但他们并不因为怀疑基督的死的充足性而受到谴责，因为他们相信基督是一个假先知，而是因为他们没有听到被上帝差遣的人，基督和使徒，他们以上帝的权能说话，并且被赋予了行神迹的能力。3. 但是，亚米尼派人给予了什么样的救恩保证、希望和安慰呢？托马斯·摩尔写了一本书，题为《上帝在基督里向人类的普遍自由恩典》，以便每个人都能得到安慰、鼓励，每个人都能确信基督为全人类的救赎和死亡，也包括他自己：那么请听听亚米尼派人和摩先生。 摩尔信仰，“安慰吧，安慰我的子民，主这样说；用圣灵的喜乐安慰和鼓励，用永生的活泼希望，用圣经的安慰，斯基皮奥、亚里士多德、卡托、雷古卢斯、塞内加，所有的土耳其人、美国人、印第安人、弗吉尼亚人；那些崇拜魔鬼、太阳和月亮的人；那些没有希望、没有上帝、没有基督的人；告诉他们要确信基督为他们而死，为他们祈祷和代求，打算并愿意在良好的条件下拯救他们，不亚于他所拣选的子民的救恩。”"

But, 1. The object of this faith, hope, and comfort, may stand and consist, though all and every one of the race of mankind should believe it, with no less certainty of eternal damnation than Indians, all the reprobate and condemned devils are under: now, saving faith removeth all hazard of damnation, John 3:16; John 5:25; John 11:26; 1 Tim. 1:15, 16; Gal. 2:10 but thousands believe, yea, the damned devils, who assent to the letter of the gospel, and gave testimony that Jesus is the Son of the living God, by the judgment of the Arminians, believe that Christ died for all and every one of the race of mankind. Ergo, all the reprobates may have this faith, assurance, comfort and hope. 2. Saving faith, bringing peace, justification, rejoicing in tribulation, purifieth the heart: but I am not a whit nearer peace, that I believe that Christ intendeth to redeem, save, justify all and every one of mankind, upon condition they believe; for this remaineth ever a hole in the heart; God either efficaciously intendeth to save all, or inefficaciously, committing the event to the good guiding of free-will, which once lost all mankind: now the former neither can be known to any living; 'tis a doubt to Arminians, if it be known to God himself: Arminius (Anti-Perkins) saith, "Deum posse excidere fine suo, quia non semper intendit sinem secundum praescientiam; God may fail and come short of his end, because he doth not, especially in events that fall out freely, and may not fall out, intend the end according to foreknowledge." See then here the Arminian courage, hope and comfort: God intendeth to redeem and save me in Christ; but ah! it is as the blind man casteth his club, or shoots his arrow, he winks and draws the string; it may come up to the white, but it runs a hazard to fall short and wide. Again, 'tis false that God intendeth efficaciously to save all; therefore Bellarmine and Arminius say, the Lord doth here, as politicians, who have two strings in their bow: for God (say they) lieth at the wait between two ends, and intendeth either the obedience, conversion and salvation of all; or, if he miss, he has another string in his bow, and intends, the declaration of the glory of his justice, if free-will shall thwart and cross the former intention of God; and this is the latter intention, all and every man is to believe that God intends his conversion and salvation ineffectually; but ah! this is cold comfort, and dubious, hazard some and far-off hope; the poor man is here between hope to be saved, (if the fortune, or loose contingency of free-will be lucky) and fear to be eternally thrice more miserable than if God had never borne him any good-will (if free-will miscarry, as it doth in the far greatest part of mankind) for Arminians do not say, one man is more saved, by their pendulous and venturous good wishes and doubtsome intentions to save all and every one, than we do by the Lord's most wise, stayed, poised, fixed, and absolute decrees; so it is but a toom and an empty spoon, they thrust in the mouths of the whole race of mankind, when they will them thus to hope for salvation.
但是，1. 这种信仰、希望和安慰的对象，即使全人类中的每一个人都相信它，也可以保持并存在，与印第安人、所有被拒绝和被定罪的魔鬼一样，都有永恒的地狱的确定性：现在，拯救的信仰消除了所有的灾难，约翰福音 3:16；约翰福音 5:25；约翰福音 11:26；提摩太前书 1:15, 16；加拉太书 2:10，但成千上万的人相信，是的，被诅咒的魔鬼们相信，他们同意福音书的字面意义，并且根据亚米拿派的判断，他们证明耶稣是永生神的儿子，相信基督为全人类中的每一个人而死。因此，所有被拒绝的人都可能拥有这种信仰、保证、安慰和希望。2. 信心能拯救，带来和平，使人称义，使人在苦难中欢喜，净化心灵：但我并不因为相信基督意图救赎、拯救、称义所有人类中的每一个人而更接近和平；因为这在心中始终存在一个漏洞；上帝要么有效地意图拯救所有人，要么无效地将事件交给自由意志的善导，而自由意志曾使全人类失去了一切：现在前者无人能知；这对亚民尼洛派来说是一个疑问，甚至对上帝自己也是如此：亚民尼洛（反佩金斯）说：“Deum posse excidere fine suo, quia non semper intendit sinem secundum praescientiam；上帝可能失败，未能达到他的目标，因为他在特别是在自由发生的事件中，以及可能不发生的事件中，没有根据预知来意图目标。”看到这里，亚民尼洛派的勇气、希望和安慰：上帝意图在基督里救赎和拯救我；但啊！这就像一个瞎子扔出他的棍子，或者射出他的箭，他眯起眼睛拉紧弦；它可能会击中目标，但也有可能落空和偏离。 再次强调，上帝并非真正意图拯救所有人；因此，贝拉明和阿米纽斯说，主在这里像政治家一样，他们的弓上有两根弦：因为上帝（他们说）在两个目标之间等待，他要么意图使所有人顺服、转变和得救；要么，如果他失败了，他的弓上还有另一根弦，他意图彰显他的公义荣耀，如果自由意志阻挠和反对上帝先前的意图；这是后来的意图，每个人都应该相信上帝的意图是无效的，他们的转变和得救；但是啊！ 这是冷冰冰的安慰，可疑的、冒险的和遥远的希望；可怜的人在希望被拯救之间徘徊（如果命运或自由意志的偶然性幸运的话），同时又害怕比起上帝从未对他怀有好意时要永远痛苦三倍（如果自由意志失败，就像大多数人类一样）。阿米纳派并不说，通过他们摇摆不定和冒险的良好愿望和可疑的意图拯救所有人，一个人会比我们通过主的最明智、稳定、平衡、坚定和绝对的决定更被拯救；所以当他们要求整个人类这样希望得到拯救时，这只是一个空洞的勺子，他们塞进每个人的嘴里。

2. By this means, God intending two ends, either the salvation or damnation of all and every one, he puts all mankind upon large as great fear and despair, as upon comfort and hope; and he intends and wills the destruction of all mankind more efficaciously, and with far greater success, than he wills their salvation: only, here is a comfort men may take to hell with them, and an east-wind hope they may feed on; God primarily, antecedently, and first wills my salvation, but secondarily and with better certainty of the black event, he wills, in justice, my damnation, and the eternal destruction of the far greatest part of mankind; and this is he Arminian comfort, and white hopes that the tenet of Arminian universal grace, liberally bestows on all; much good do it them.
通过这种方式，上帝意图两个目标，要么是每个人的救赎，要么是每个人的毁灭，他让全人类陷入巨大的恐惧和绝望，也给予了他们安慰和希望；他更加有效地意图和愿意毁灭全人类，比他愿意拯救他们更加成功：只是，这里有一种人们可以带到地狱的安慰，一种他们可以依赖的东风希望；上帝首先、先前和首要地愿意我的救赎，但在黑暗的结局上，他以更好的确定性，按照公正，愿意我的毁灭，以及对大部分人类的永恒毁灭；这就是亚米尼安主义的安慰和白色希望，亚米尼安普遍恩典的信条慷慨地赐予所有人；愿它们得到很好的结果。

3. They stand not to make God to fluctuate between two ends; either this or that, justice or mercy: mercy is the port, God desires to fail to, and to carry all to heaven; but because he cannot be master of tide and wind, and free-will bloweth out of the east, when God expecteth a fair west-wind, the Lord is compelled to arrive with a second wind, as a crossed seaman must do, and to land his vessel in the sad port of revenging justice, and make such a sea voyage, as against the heart of God (what will ye say of the destiny of free-will's ill luck?) must cast the far greatest part of mankind, as ship-broken men, into an eternal damnation; and except God would have strangled free-will, and destroyed the nature of that obedience which is obnoxious to threatnings and rewards, he could not for his soul mend the matter. And here, good reader, you have the Arminian hope and consolations, if you list to hearken to the Arminians of England, now risen to comfort all mankind in these sad times. 3. Saving faith layeth hold on salvation, righteousness and everlasting redemption, as proper heritage; faith being a supernatural instinct, that layeth a peculiar claim to Christ, as the natural instinct in the lamb claimeth the mother: 'tis property that faith pursueth. Let experience speak, if there be not a peculiar warmness of heart in a believer at the sight of Christ: now, to believe a common salvation hanging in the air, the heaven of Turks and Arminians, and the righteousness, and redemption of Indians; of Seneca, and Catiline, Clodius, and Camillus, I confess must be far from such a property.
他们不会让上帝在两个极端之间摇摆不定；要么这个，要么那个，要么公正，要么怜悯：怜悯是港口，上帝希望失败，并将所有人带到天堂；但因为他不能掌控潮汐和风向，而自由意志从东方吹来，当上帝期待一股顺风时，主被迫带着第二股风到达，就像一个遇到逆风的水手一样，将他的船只停靠在悲伤的复仇公正之港，并进行这样一次航海旅程，反对上帝的心意（你会对自由意志的命运说些什么？）必须将绝大部分人类像破船的人一样，投入永恒的地狱；除非上帝愿意扼杀自由意志，并摧毁那种受到威胁和奖励的服从的本质，否则他无法改善这个问题。亲爱的读者，如果你愿意倾听英国的阿敏派人士，现在已经崛起来安慰这个悲伤时代的所有人类，你就拥有了阿敏派的希望和安慰。 信心的救赎在于拥有救赎、公义和永恒救赎，作为合适的遗产；信心是一种超自然的本能，它对基督提出了特殊的要求，就像小羊对母亲的天然本能一样：信心追求的是财产。让经验来证明，信徒在看到基督时是否有一种特殊的热忱：现在，相信一个悬浮在空中的普通救赎，是土耳其人和阿米尼亚人的天堂，以及印度人的公义和救赎；西尼加、卡提琳、克洛迪乌斯和卡米卢斯的救赎，我承认与这样的财产相去甚远。

4. Saving faith is the first dawning, the morning-sky and the first day-light of the appearance of election to glory, Acts 13:48. The man never hath a fair venture of heaven, nor cometh in handy grips with eternal love revealed, till he believe; because the poor man's believing is his act of chusing God for his portion, and so cannot be an assent to a common good, general to all men, Heathens, Pagans, Jews, Turks, and believers: faith makes him say, I have now found a ransom, I have found a pearl of great price, I make no other choice, my lot is well fallen on Christ; whether Christ cast his love or his lot upon me from eternity, I cannot dispute; but sure, I have chosen him in time. Now, for the second, the scripture sheweth us of an hope of righteousness by faith; this we wait for through the Spirit, Gal. 5:5 and of the hope laid up for the saints in heaven, Col. 1:15 and Christ in the saints the hope of glory, v. 27 and of the hope of the appearing of our life Christ, Tit. 2:13. Which hope maketh a man to purge himself, and to be holy, 1 John 3:3 and of a rejoicing in hope of the glory of God, Rom. 5:2; Rom. 12:12 the hope to come, for which the twelve tribes of Israel serve God instantly, Acts 26:7 and that lively hope unto which we are regenerated by the resurrection of Jesus Christ from the dead, 1 Pet. 1:5 and the hope that we have through patience and comfort of the scripture, Rom. 15:4 and the hope which is not confined within the narrow sphere and region of time and this corruptible life, 1 Cor. 15:19 the hope which experience bringeth forth, Heb. 5:4. Now, whether we take hope for the object of hope, the thing hoped for, or the supernatural or gracious faculty of hoping; in neither respects have Seneca, Scipio, Regulus, Jews, Turks, Americans; and such as never by any rumour heard of Christ any hope from scripture: Paul saith of them, and of the Ephesians in their condition, Ephes. 2:12. At that time ye were without Christ, being aliens from the common-wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world; and for the grace of hope, the scripture saith, 'tis an anchor cast in heaven by these who upon life and death make Jesus their city of refuge, Heb. 6:19, 20 it is a fruit of the Spirit, Gal. 5:5. Wherever it is, it makes a man purify himself, 1 John 3:2. 'tis a lively hope; and a fruit of predestination, and of the sprinkling of the blood of Jesus, 1 Pet. 1:3, 4, 5. Now, such a hope as Arminians allow to heathens and Indians, to reprobates, who believe that Christ died for all and every one, and such as perish eternally, we gladly leave to themselves; and if our doctrine of particular redemption furnish ground of despair, as opposite to this hope, we profess it: but let Arminians answer this of their own way; so God must speak to the most part of the christian world, "Be of good courage, hope for salvation in Christ, be comforted in this, that Christ died for you all without exception, and be fully assured and believe there is a perfect ransom given for you; and salvation and righteousness purchased to you in Christ's blood; but I have decreed so to act upon the wills of the far greatest part of you, that you shall have no more share in that redemption and purchased salvation than the damned devils; whereas, if I had so drawn you, as I have done others, as sinful by nature as you are, you should certainly have been eternally saved in Christ's blood;" and the like. And far more I could say, of the dream of the middle science and knowledge of God; for Arminians spoil the Almighty of all grace, compassion, mercy, or power to save: for this is the gospel, and no other, that God must utter, by their doctrine; "I have chosen out of grace and mercy all to salvation, who shall believe; and have given my Son, to give his life and blood a ransom for all and every one; and I will, desire and wish, that all mankind were with me in eternal glory, and that my revenging justice had never been experimentally known to men or angel, and that death, hell, sin, had never had being in the world: but the far greatest part of mankind were to sin, and finally and obstinately to resist, both my general universal grace given to all, and my special and evangelic calling, and that they were to do before any act of my knowledge, free decree, strong grace, or tender mercy; and I cannot bow their wills indeclinably to final obedience, nor could I so powerfully, by moral swasion, draw them to a constant faith and perseverance, except I would act against that which is decent and convenient for a law-giver to do, and destroy the nature of that free obedience that lieth under the sweet droppings of free reward, which must be earned by sweating, and under the lash and hazard of eternal punishments to be inflicted, (which I will not do) yea, though in all things even done by free agents, as translations of kingdoms from one prince to another, and bringing enemies against a land, which are done by free agents, I do whatever I will, and my decree stands and cannot be recalled, Dan. 4:35; Isa. 14:24, 25, 26, 27. chap. 46:10, 11; Psal. 115:3; Psal. 135:6. Yet in matters of salvation or damnation, or of turning the hearts and free actions of men and angels, that most highly concern my glory above all; I cannot but bring all the arrows of my decrees, to the bow of that slippery contingent indifferences of the up and down free-will of men and angels; and here am fast fettered, that I can but dance as free-will pipeth, and say amen to created will in all things good or bad. I cannot out of the abundance of my rich grace and free mercy (though earnestly and vehemently I desire it) save one person more than are saved, or damn one more than are damned, or write one more in the book of life, and bestow on them the fruits of my dear Son's death, than such as, in order of nature, were finally to believe before any act of my middle science, or my conditional free decree, or drawing grace; therefore am I compelled (as a merchant, who against his will casts his goods in the sea, to save his own life, because the winds and storms over-master his desire) to take a second course, contrary to my natural desire, and gracious and mild inclination to mercy, to decree and ordain that all who before the acts also of my middle science, free decree and just will, were finally to resist my calling, shall eternally perish; and to will that Pharaoh should not at the first or second command obey my will, and let my people go: and therefore, with a consequent or constrained will, to suffer sin to be, to appoint death and hell, and the eternal destruction of the greatest part of mankind, to be in the world, for the declaration of my revenging justice, because I could not hinder the entrance of sin into the world, nor master free-will as free, if my dispensation of the first covenant made with Adam in paradise should stand: whereupon I was compelled to take a second harbour, and a second wind, like a sea-man, who is, with a stronger cross wind, driven from his first wished port; and to send my Son Jesus Christ into the world to die for sinners, for that I could not better do, and out of love to save all, offer him to all, one way or other, though I did foresee my desire and natural kindness to save all, should be far more thwarted and crossed by this way; because need force my consequent will must needs prepare a far hotter furnace in hell for the greatest part of mankind, since thousands of them must reject Christ, in resisting the light of nature, and the universal sufficient grace given to all; which if free-will should use well, would have procured to them more grace, and the benefit of the preached gospel. But a heavier plague of hardness of heart, and far greater torments of fire, than these, I foresee must be the doom of such, within the visible church, as resist my calling, or having once obeyed, may, according to the liberty of independent free-will, persevere if they will; and notwithstanding of the power of God, by which they are kept to salvation, the promises of the eternal covenant, the efficacy of Christ's perpetual intercession, of the indwelling of the Holy Ghost, that everlasting fountain of life, &c. may fully and finally fall away, and turn apostates: and therefore all their hope of eternal life, their assurance of glory, their joy, their consolation and comforts in any claim to life eternal, and the state of adoption, is not bottomed on my power to keep them, my eternal covenant, my Son's intercession. (I can do no more than I can) but upon their own free-will, if they please (and 'tis too pleasant to many) they may all fall away, and perish eternally, and leave my son a widow, without a wife, a head without members, a king without subjects."
4. 信心的救赎是荣耀选民的第一个曙光、晨空和第一缕曙光，使人得以进入天堂，与永恒的爱相遇，使人相信；因为贫穷人的信仰是他选择上帝作为他的一部分的行为，所以不能是对一个普遍的善事的同意，适用于所有人，包括异教徒、异教徒、犹太人、土耳其人和信徒：信仰使他说，我现在找到了一个赎价，我找到了一颗宝贵的珍珠，我没有其他选择，我在基督里得到了好的命运；无论基督从永远中向我投掷他的爱或命运，我都不能争论；但我肯定，在时间中我选择了他。至于第二点，圣经告诉我们，有一种因信心而有的义的盼望；我们通过圣灵等待这个盼望，加拉太书 5:5，以及为圣徒在天上存留的盼望，歌罗西书 1:15，基督在圣徒中的荣耀的盼望，第 27 节，以及我们生命基督显现的盼望，提多书 2:13。这种盼望使人净化自己，成为圣洁，约翰一书 3:3，并因盼望神的荣耀而欢喜，罗马书 5:2；罗马书 12:12 希望即将到来，以色列的十二支派为此全心事奉上帝，使徒行传 26:7；那活泼的希望，我们因耶稣基督从死里复活而得重生，彼得前书 1:5；我们凭借圣经的耐心和安慰所拥有的希望，罗马书 15:4；这不仅仅是局限于时间和这个腐朽的生命的希望，哥林多前书 15:19；这是经历带来的希望，希伯来书 5:4。现在，无论我们将希望视为希望的对象，所期望的事物，还是超自然或恩赐的希望能力；塞内加、斯基皮奥、雷古卢斯、犹太人、土耳其人、美国人等都没有从圣经中听说过基督的希望：保罗论他们和以弗所人的状况说，以弗所书 2:12。那时你们没有基督，与以色列的国民隔绝，与应许的约束疏远，没有希望，在世上没有神；至于希望的恩典，圣经说，它是由那些将耶稣作他们的避难城，无论生死都投靠他的人在天上投下的锚，希伯来书 6:19,20；它是圣灵的果子，加拉太书 5:5。 无论在哪里，它都使人净化自己，约翰一书 3:2。这是一种活泼的希望；是预定的果实，是耶稣的血洒在上面的结果，彼得前书 1:3, 4, 5。现在，阿敏派允许异教徒和印第安人，允许那些相信基督为所有人和每个人而死，并且永远灭亡的被拒绝者，拥有这样的希望，我们乐意让他们自己去；如果我们关于特定救赎的教义给人带来绝望的基础，与这种希望相对立，我们承认它：但是让阿敏派回答他们自己的方式；这样上帝必须对大部分基督教世界说：“要勇敢，希望在基督里得救，要在这一点上得到安慰，相信基督为你们每个人，没有例外，而死，并且要完全确信并相信有一个完美的赎价为你们付出；在基督的血中为你们购买了救恩和公义；但是我已经决定这样对待你们中的大部分人的意愿，以至于你们在那救赎和购买的救恩中没有比被诅咒的魔鬼更多的份额；而如果我像我对待其他与你们一样本性罪恶的人那样吸引你们，你们肯定会在基督的血中得到永远的救赎。”等等。我还可以说得更多，关于中庸科学的梦想和对上帝的认识；因为亚米尼安人剥夺了全能者的一切恩典、怜悯、怜悯或拯救的能力：因为这就是福音，没有别的，上帝必须宣扬他的话，宣扬他们的教义；“我已经出于恩典和怜悯选择了所有相信者，使他们得救；我已经给了我的儿子，用他的生命和血为所有人赎罪；我将愿望和祈求，所有人类都与我同在永恒的荣耀中，我的报复性正义从未被人类或天使实验所知晓，死亡、地狱、罪恶从未存在于世界上：但是绝大部分人类都要犯罪，并最终顽固地抵抗我的一切普遍恩典，我的特殊和福音呼召，他们在做之前就要完全抵制，而不是在我的知识行动，自由决定，坚定的恩典或温柔的怜悯之前；我不能无条件地强调他们的最终顺从，也不能够那么有力地通过道德说服力吸引他们对坚定不移的信仰和忍耐，除非我愿意违背立法者所做的合适行为，破坏那种自由顺从的本性对于自由奖赏的甜蜜滴落，必须通过辛勤努力和永恒惩罚的鞭挞和危险来获得（我不会这样做），即使是由自由行动者完成的一切事情，如将王国从一个王子转移到另一个王子，以及引来敌人对一个土地的侵袭，我做任何我想做的事情，我的命令是不可撤销的，但在与救赎或毁灭有关的事情，或者与转变人类和天使的心灵和自由行动有关的事情，这些事情最关乎我的荣耀，我不得不将我所有的命令箭矢，对准人类和天使的那些滑动的、不确定的自由意志，而我在这里被牢牢束缚，只能随着自由意志的笛声起舞，并在一切善恶之事上对创造意志说阿门。我不能因为我丰富的恩典和自由的怜悯（虽然我渴望如此）而拯救比已经得救的人更多的人，或者谴责比已经被谴责的人更多的人，或者在生命册上再写下一个人，并赐予他们我亲爱的儿子死亡的果实，除非在自然秩序中，他们在任何中间科学、有条件的自由决定或引导的恩典之前最终相信；因此，我被迫（就像一个商人，虽然不情愿地把他的货物扔进海里，以保全自己的生命，因为风和暴风雨压倒了他的愿望）采取第二种方式，违背我的自然愿望，慈悲和温和的倾向，决定和命令所有在我的中间科学、自由决定和公正意愿的行动之前最终抵抗我的呼召的人将永远灭亡；并且愿意法老不在第一或第二次命令中顺从我的意愿，让我的子民离开：因此，我被迫或被迫接受罪恶的存在，任命死亡和地狱，以及大部分人类的永恒毁灭存在于世界上，以宣告我的复仇正义，因为我无法阻止在罪恶进入世界的时候，我不能保持与亚当在伊甸园所立的第一个约定，也不能将自由意志保持得如此自由。因此，我被迫寻找第二个避风港，像一个海员一样，被更强的逆风从最初期望的港口驱赶。为了救赎罪人，我不得不派遣我的儿子耶稣基督来到世上受死，因为这是我能做的最好的事情，也是出于对所有人的爱，我向所有人提供了一种或另一种方式。尽管我预见到，我对拯救所有人的渴望和天性的善意将会受到这种方式的更大阻碍和反对；因为需要迫使我的随后的意愿必须为大部分人准备一个更炽热的地狱炉，因为他们中的成千上万人必须拒绝基督，抵抗自然之光和赐予所有人的普遍充足的恩典；如果自由意志能好好利用这些，他们本可以获得更多的恩典和传道福音的好处。 但是，我预见到那些在可见教会内抵抗我的呼召或者曾经顺从后，根据独立自由意志的自由，如果他们愿意，他们将会遭受更重的心硬症的灾祸和更大的火狱之苦。尽管有上帝的能力保守他们得救，永恒的约定的应许，基督永恒的代祷，圣灵的居住，那永恒的生命之泉等等，他们仍然可能完全并最终背离，并成为叛教者。因此，他们对永生的希望，对荣耀的确信，对任何对永生和领养状态的要求的喜乐、安慰和慰藉，都不是建立在我保守他们的能力、我的永恒约定、我儿子的代祷上（我不能做更多），而是建立在他们自己的自由意志上，如果他们愿意（对许多人来说，这太令人愉快了），他们都可能背离并永远灭亡，让我的儿子成为一个寡妇，没有妻子，一个没有肢体的头，一个没有臣民的国王。"

And if Arminians will be so liberal or lavish of the comforts of God, proper to the Lord's people, Isa. 40:1. chap. 49:13 the proper work of the Holy Ghost the Comforter, John 14:16. chap. 15:26. chap. 16:7 the consolations of Christ, Phil. 2:1 the everlasting, the strong consolations, 2 Thess. 2:16; Heb. 6:18 the heart-comforts, Col. 2:2 wherewith the apostles are comforted, 2 Cor. 1:4, 6, 7 coming from the God of all comfort, the Lord that comforteth Zion, Isa. 51:3; 2 Cor. 1:3; Isa. 51:12. Blessing promised to the mourners Mat. 5:4. We desire Mr. Moore and other Arminians to enjoy them; but for us, we allow neither assurance, courage, hope, nor comforts in Christ or his death, but on the regenerate and believers: and this makes the doctrine of universal redemption more suspicious to us, as not coming from God, that they allow to all (even dogs and swine) the Holy Ghost, and the gracious privilege of the saints. Therefore, Thirdly, we answer, That the assumption is not ours, but theirs. Let the assumption be, But I believe, and the proposition be corrected thus, These for whom Christ laid down his life, are some few chosen believers; but I am chosen and a believer: ergo, &c. and we grant all, so the assumption be made sure.
如果阿敏派人士对上帝的安慰如此慷慨，适合主的子民，以赛亚书 40:1，以赛亚书 49:13，这是圣灵的工作，即安慰者，约翰福音 14:16，约翰福音 15:26，约翰福音 16:7，基督的安慰，腓立比书 2:1，永恒的，坚固的安慰，帖撒罗尼迦后书 2:16，希伯来书 6:18，心灵的安慰，歌罗西书 2:2，使使徒得到安慰，哥林多后书 1:4，6，7，来自万灵之神的安慰，安慰锡安的主，以赛亚书 51:3，哥林多后书 1:3，以赛亚书 51:12。对哀悼者的祝福，马太福音 5:4。我们希望摩尔先生和其他阿敏派人士能享受这些安慰；但对于我们来说，我们只允许在重生和信徒身上有确据、勇气、希望和基督或他的死的安慰。这使得普遍救赎的教义对我们更加可疑，因为它不是来自上帝，他们允许所有人（甚至是狗和猪）拥有圣灵和圣徒的恩惠。因此，第三，我们回答说，这个假设不是我们的，而是他们的。让假设是，但我相信，命题被纠正为，基督为他们舍命的人是一些被选中的信徒；但我是被选中的，也是一个信徒：因此，等等。 我们授予所有权，以确保假设成立。

But I have no assurance, hope, nor comfort to rest on a general good-will that God beareth to all, to Judas, Pharaoh, Cain, and to all mankind, no less than to me. For I am of the same very metal, and by nature am an heir of wrath as well as they.
但我没有任何保证、希望或安慰，可以依靠上帝对所有人的普遍好意，对犹大、法老、该隐和所有人类的好意，与对我一样。因为我与他们完全相同，按照本性，我和他们一样是愤怒的继承人。

2. The far-off good-will, that all be saved, and that all obey; the Lord from eternity did bear it to the fallen angels, as well as to me. O cold comfort! And it works nothing in order to my actual salvation, more than to the actual salvation of Judas the traitor: it sets on moving no wheels, no causes, no effectual means to procure the powerful application of the purchased redemption to me, more than to all that are now spitting out blasphemy against eternal justice, and are in fiery chains of wrath, cursing this Lord, and his general good-will to save them.
2. 远离的善意，即所有人都得救，所有人都顺服；主从永恒之初就将其带给了堕落的天使，也带给了我。哦，冷漠的安慰！它对我的实际救赎没有任何作用，就像对叛徒犹大的实际救赎一样：它没有推动任何轮子，没有引起任何原因，没有有效的手段来使我得到已购买的救赎的有力应用，也没有对那些现在对永恒的公正吐出亵渎之言、被愤怒的火链束缚、诅咒这位主和他普遍的拯救意愿的人们有任何作用。

But the fountain good-will of God, to save the elect, runneth in another channel of free-grace, that separates person from person, Jacob from Esau; and sets the heart of God from eternity, and the tender bowels of Christ, both from everlasting, and as touching the execution of this good-will in time, upon this man, not that man, without hire-money or price; 1. Because angels or men can never answer that of Rom. 9:13, 14, 15. As it is written, I have loved Jacob, and have hated Esau, and that before the one or the other had done good or evil. Then the natural Arminian objecteth what our Arminian does this day, that must be unrighteousness, to hate men absolutely, and cast them off, when they are not born, and have neither done good nor evil. Paul answereth, It followeth in no sort that there is unrighteousness with God, because, verse 15 all is resolved on the will of God, because it is his will; for he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion: and upon this he infers, Then the business of separating Jacob from Esau runs not upon such wheels as running and willing, sweating and hunting by good endeavours; Jacob did here less, and Esau more: but all goes on this, on God's free goodness and mercy; all the difference between person and person, is, God has mercy, because he will, not because men will. Now, because Arminians say, This is not meant of election and reprobation, but of temporary favours bestowed on Jacob, not on Esau; he alledgeth the example of Pharaoh, a cruel atheist and a tyrant, who never sought justification by the works of the law: the reason why Pharaoh obtained not the mercy that others obtained, I, saith the Lord, ver. 17 told Pharaoh to his face, For this purpose I raised thee up, that I might make an example of the glory of my power, and name, that is, the glory of justice in thee, to all the world who hears of thee: and then, verse 18 he returns to the Lord's free-will, and unhired and absolute liberty in differencing person from person. Why has he mercy upon this man, and not on that man, if there had been such a conceit, as a general catholic good-will in God, to Pharaoh, to Esau? The apostle should now have denied any absolute will in God to separate one person from another. Arminians can instruct the Spirit of the Lord, and the apostle to say, He has an equal general good-will and desire to save all and every one; Esau as well as Jacob; Ishmael as Isaac, the son of promise; Pharaoh as Moses, or any other man: but then, two great doubts should remain; how then hated he Esau, when he was not yet born, and had not done good or evil? All the Arminians on earth, answer that. 2. But the doubt is not removed: how is it, that God loves Jacob, blesseth, and hath mercy on him, and hateth Esau, and yet Esau has neither done good or ill? Arminians answer, "In an antecedent general good-will, God indeed loved Esau as well as Jacob; Pharaoh, as well as another man: but here is the thing that makes the separation, Jacob runneth and willeth; Esau is a wicked man; Pharaoh, and others like him, bloody tyrants: and God sheweth mercy with another posterior and consequent will on Jacob, because he runs and wills, and has mercy on him, because he pays well for mercy; and has not mercy on Esau, because he neither runs nor wills." Now this is to contradict God; therefore we must bear with it, that men of corrupt minds, destitute of the truth, rising up to plead for universal atonement, contradict us. But Paul resolves all the mercy bestowed on this man, not on that man, v. 18 on this saying, [Gr. Thèlei] he will; therefore hath he mercy on whom he will have mercy, and hardeneth whom he will. (2.) Unpossible it is, that conversion should be grace, and to Peter rather than to Judas, except the grace of God separate Peter from Judas, by moving effectually the one to believe, and not moving the other. All the wit of men cannot say, but I may glory in my own free-will, that I am efficaciously redeemed and saved, rather than another; except grace efficaciously move me in a way of separating me from another, if he had a like good-will to save me, and Judas and all the world; but he committed the casting of the balance, in differencing the one from the other, to free-will, so as the creatures free-will made the consequent will of God different toward the one and toward the other.
但是，上帝的善意之泉，为了拯救选民，流淌在另一个自由恩典的渠道中，将人与人分开，将雅各与以扫分开；并且从永恒中确定了上帝的心意，基督的慈脾气，以及关于在时间中执行这种善意的方式，是对这个人，而不是那个人，没有雇佣费或代价；1.因为天使或人永远无法回答罗马书 9:13、14、15 中的问题。正如经上所写的：“我爱雅各，恶以扫。”这是在他们行善或作恶之前。然后，自然的亚米尼亚人反驳我们亚米尼亚人今天所做的，那就是无条件地憎恨人，并在他们还没有出生，既没有行善也没有作恶的时候抛弃他们，这必然是不公正的。 保罗回答说，这并不意味着上帝有不公正，因为在 15 节中，一切都取决于上帝的意愿，因为这是他的意愿；因为他对摩西说：“我要怜悯谁，就怜悯谁；我要恩待谁，就恩待谁。”基于此，他推断出，雅各和以扫的分离并不是通过努力奔跑、意愿、流汗和努力追求而实现的；雅各在这里做得更少，以扫做得更多：但一切都取决于上帝的自由善良和怜悯；人与人之间的区别在于，上帝怜悯是因为他愿意，而不是因为人愿意。现在，因为阿敏派说，这并不是指选民和被弃者，而是指上帝赐予雅各而不赐予以扫的暂时恩惠；他举出了法老的例子，法老是一个残忍的无神论者和暴君，他从未试图通过遵守律法来获得称义：法老没有得到其他人得到的怜悯的原因是，我，主说，第 17 面对法老，他说：“我让你兴起，正是为了向全世界展示我的权能和公正的荣耀，以及你的名字。所有听到你名字的人都会知道这一点。”然后，在第 18 节中，他回到了上帝的自由意志，以及在区分人与人时的无偿和绝对自由。如果上帝对法老、以扫有普遍的普世善意，使他们蒙受怜悯，而使徒应该否认上帝对分离一个人与另一个人的绝对意愿。阿敏派可以教导主的灵和使徒说，上帝对每个人都有平等的普遍善意和渴望拯救的愿望；以扫和雅各，以实玛利和应许之子以撒，法老和摩西，或者其他任何人都一样。但是，仍然存在两个重大疑问：那么，他还是如何憎恨尚未出生、还没有行善或作恶的以扫呢？地球上所有的阿敏派都无法回答这个问题。第二个疑问是：上帝如何爱雅各、祝福他、怜悯他，却憎恨以扫，而以扫既没有行善也没有作恶？ 亚米尼洛主义者回答说：“在先前的普遍善意中，上帝确实爱以扫和雅各，法老和其他人一样；但是这里有一件事导致了分离，雅各奔跑并自愿，以扫是一个邪恶的人；法老和其他像他一样的人是血腥的暴君；上帝对雅各表现出了另一种后来的和随之而来的意愿，因为他奔跑并自愿，并且对他施以怜悯，因为他为怜悯付出了代价；而对以扫没有怜悯，因为他既不奔跑也不自愿。”现在这是与上帝相矛盾的；因此，我们必须忍受那些心灵败坏、缺乏真理的人站出来为普遍救赎辩护而与我们相矛盾。但是保罗通过以下话语解释了上帝所施予这个人的怜悯，而不是那个人，即在第 18 节中说，[希腊文 Thèlei]他愿意；因此，他对谁怜悯就怜悯谁，对谁使心硬就使谁心硬。”（2）除非上帝的恩典有效地使彼得与犹大分离，使彼得相信而不使犹大相信，否则转化就不可能是恩典，也不可能优先归于彼得而不是犹大。 所有人的智慧都无法说出来，但我可以夸耀自己的自由意志，即我被有效地赎回和拯救，而不是其他人；除非恩典有效地引导我与其他人分离，如果他有类似的善意来拯救我、犹大和全世界；但他将区分一个与另一个的权衡交给了自由意志，以至于造物主的自由意志使得他对一个人和另一个人的后续意愿不同。

3. The God, who is willing to shew his wrath, and to make his power known, in enduring with much long-suffering the vessels of wrath fitted to destruction, that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared to glory, Rom. 9:22, 23 is also willing, because he is willing, to declare these two ends equally; in some, because he will, the glory of power, justice and long-suffering; in others, the glory of grace and mercy, because he will. Nor did I ever see a reason wherefore God should carry on the two great state-designs of justice and mercy, in such an order, as he should incline more to declare and bring to pass the design of mercy than the design of justice; for, out of the freedom of high and deep sovereignty, he most freely intended both these glorious ends. Now, as the attaining of his freely intended end of manifested mercy in some, both angels and men, makes visible in an eminent manner the glory of justice in other some; so the attaining of his freely intended end of pure grace in the elect, doth highly endear Jesus Christ, that we should prize the blood of the covenant, the riches of free-grace to us whom he hath freely chosen, leaving others as good as we to perish everlastingly. And as Arminians cannot deny, but that the Lord might so have contrived the business, as all that are saved, and to praise the Lord that sits on the throne in heaven, might have been damned, and should blaspheme eternally in hell the holy just Judge of the world; as he can make a revolution of all things in heaven and in earth to a providence contrary to that which is now; so they cannot deny an eminent sovereignty, deliberate and fixed free-will in God, before any of the elect and reprobate were placed in such a condition of providence, in which he foresaw all that are saved or damned, should be saved or damned; and that this will was the prime fountain cause of election and reprobation.
3. 神愿意显示他的愤怒，并通过忍耐那些被预备要受毁灭的愤怒之器，彰显他的能力，以使他的荣耀丰富地彰显在那些他预先预备要得荣耀的怜悯之器上，罗马书 9:22, 23。他也愿意，因为他愿意，平等地宣告这两个目的；对于一些人，他愿意彰显权能、公正和忍耐的荣耀；对于其他人，他愿意彰显恩典和怜悯的荣耀，因为他愿意。我从未见过一个理由，解释为什么神应该按照这样的顺序进行正义和怜悯这两个伟大的国家设计，以至于他更倾向于宣告和实现怜悯的设计而不是正义的设计；因为在至高无上和深邃的主权自由中，他最自由地意图实现这两个荣耀的目标。 现在，当他在一些人中自由地实现了他所表现的怜悯的目标时，无论是天使还是人类，都以突出的方式展示了其他一些人中的公正的荣耀；同样，他在选民中自由地实现纯粹恩典的目标，使耶稣基督备受珍视，我们应该珍视盟约的血，自由恩典的丰富，他自由选择了我们，而其他和我们一样好的人则被永远地毁灭。正如亚米拿派人不能否认的那样，主本可以安排事情，使得所有得救的人，以及在天堂上赞美坐在宝座上的主的人，都可能被定罪，并在地狱中永远亵渎世界的圣洁公正的审判者；正如他可以使天地万物的一切都与现在相反的规定相反；所以他们不能否认上帝的显著主权，深思熟虑和固定的自由意志，在选民和被弃者被置于这样一种规定的条件之前，他预见到所有得救或被定罪的人都将得救或被定罪；而这个意愿是选举和被弃的首要根源原因。

4. Paul shewing, Rom. 11 that God concludes all in unbelief, that he might have mercy on all; and shewing a reason why the Lord was pleased to cast off his ancient people for a time, and to ingraff the Gentiles, the wild olive, in their place; saith, O the depth! And another reason he cannot find, but bottomless and unsearchable freedom of grace and free dispensation to some people and persons, and not to others. I confess it had been no such depth, if the Lord from eternity had equally loved all to salvation, but, through the running and willing, or not-running and not-willing of the creature, had been put upon later, wiser and riper thoughts, and a consequent will to save or not save, as men and angels in the high and indifferent court of their free-will shall think good; there had been no other depth than is in earthly judges, who reward well-doers, and punish ill-doers; or in a lord of a vineyard, who gives wages to him that labours, and no wages to him that stands idle and doth nothing: this is the law of nature, of nations, and no depth; 'tis but God rewarding men according to their works, and God shewing mercy in such as co-operate with, and improve well the benefit of God's antecedent will, and not shewing mercy on such as do not co-operate therewith, but out of the absoluteness of indifferent free-will are wanting thereunto. But the great and unsearchable depth is, How God should so carry on the great designs of the declaration of the glory of pardoning mercy and punishing justice, as there should be some persons and nations, the Jews first, and not the Gentiles, as of old; and now the Gentiles, taken into Christ, and the Jews cast off; and again, the Jews, with the riches of the world of elect, both Jews and Gentiles, who are chosen and must obey the gospel, and be called, without any respect to works, but of grace, Rom. 11:5, 6, 7 and when the children had neither done good nor evil, and were not born, Rom. 9:11 and these who were nearest to Christ, and did work more for the attaining righteousness and life, than other strangers to Christ, and Gentiles, Rom. 9:30, 31, 32, 33; Rom. 10:1, 2, 3, 4; Rom. 11:1, 2, 3, 4, 5, 6, 7, 8, &c. rejected; and there should be others, as good as these by nature, that the Lord should have mercy on: now, in both these, First, God is free in his grace: Secondly, Just in his judgments, though he neither call, nor chuse according to works: Thirdly, The damned creature most guilty: and, Fourthly, The Lord both justly severe, and graciously merciful: Fifthly, None have cause to complain or quarrel with God; and yet God might have carried the matter a far other way: Sixthly, The head cause of this various administration, with nations and persons, is the deep, high, sovereign, innocent, holy, independent will of the great potter and former of all things, who has mercy on whom he will, and hardneth whom he will; and this is the depth without a bottom. No creature, angel or men, can so behave themselves to their fellow-creatures, and yet be free, just, holy, wise, &c. But sure, one creature can deal with his fellow-creature according to the rules and road-way of an antecedent and consequent will; so may the king deal with his people, the governor with those he governs, the father with his children, the commander with his soldiers, the lord of a vineyard with his hired servants; all these may order their goodness, mercy, rewards, punishments, in a way level with the use, industry, improvement of free-will, or the rebellion, unjustice, wickedness and slothfulness of their underlings; but no master nor lord can call labourers to his vineyard, and exhort, obtest, beseech them all to labour, and promise them hire, and yet keep from the greatest part of them the power of stirring arms or legs, of free consenting to labour, and suspend his so acting on the greatest part of them, as they shall willingly be carried on to wilful disobedience, and to be the passive objects of his revenging justice, according to the determinate counsel of the lord of this vineyard, because so he willed out of his absolute sovereignty to deal with some, and deal a just contrary way with the least part of the labourers, because he purposed to declare the glory of his grace on them; either there is here an unsearchable depth, or Paul knew nothing: and this calms my mind, and answereth all that reason can say for universal atonement. And the
保罗在罗马书第 11 章中表明，上帝使众人都陷入不信仰中，以便他可以怜悯众人；并且他解释了为什么主愿意暂时抛弃他古老的百姓，并将野橄榄树的外邦人嫁接在他们的位置上。他说：“哦，深哉！”还有一个原因他找不到，那就是恩典的自由和对某些人和个人的自由分配是无底无际且不可搜索的。 我承认，如果上帝从永恒中同样地爱所有人得救，那么这并不是什么深奥的道理，但是，通过生物的奔跑和愿意，或者不奔跑和不愿意，被迫进入更晚、更明智和更成熟的思考，并随之而来的是拯救或不拯救的意愿，就像人类和天使在他们自由意志的高而中立的法庭中认为合适的那样；这与地球上的法官没有什么不同，他们奖励行善者，惩罚作恶者；或者像一个葡萄园的主人，给劳动者工资，不给站着无所事事的人工资：这是自然法则，国际法则，没有什么深奥之处；这只是上帝按照人们的行为奖赏他们，上帝在那些与上帝先前的意愿合作并充分利用上帝的恩惠的人身上显示怜悯，而在那些不与之合作，而是出于绝对的中立自由意志而缺乏这种合作的人身上不显示怜悯。 但是伟大而深不可测的奥秘是，上帝如何如此推动宣扬宽恕怜悯和惩罚公正的伟大计划，以至于有一些人和国家，首先是犹太人，而不是外邦人，就像古时一样；现在外邦人被接纳到基督里，而犹太人被弃绝；再次，犹太人与世界上的选民，无论是犹太人还是外邦人，都被选中并必须顺从福音，被呼召，而不是因为行为，而是因为恩典，罗马书 11:5, 6, 7，当孩子们还没有行善也没有作恶，还没有出生时，罗马书 9:11，这些人离基督最近，为了得到公义和生命，比其他与基督陌生的人和外邦人更加努力，罗马书 9:30, 31, 32, 33；罗马书 10:1, 2, 3, 4；罗马书 11:1, 2, 3, 4, 5, 6, 7, 8, 等等。 被拒绝；还应该有其他与这些一样好的，主应该怜悯的人：现在，在这两者中，首先，上帝在他的恩典中是自由的；其次，在他的审判中是公正的，尽管他不按照行为来呼召或选择；第三，被定罪的人最有罪；第四，主既公正严厉又慈悲宽恕；第五，没有人有理由抱怨或与上帝争吵；然而上帝本可以以完全不同的方式处理这件事；第六，这种不同的管理方式，涉及国家和个人，是伟大的陶工和万物创造者深沉、高尚、至高、无辜、圣洁、独立的意愿的根本原因，他怜悯谁就怜悯谁，使谁刚硬就使谁刚硬；这是没有底的深渊。没有任何生物，天使或人类，可以这样对待他们的同类，同时又是自由的、公正的、圣洁的、智慧的等等。但是，确实，一个生物可以根据先前和后续意愿的规则和方式来处理他的同类；国王可以处理他的人民，统治者可以处理他所统治的人民，父亲可以处理他的孩子，指挥官可以处理他的士兵，葡萄园的主人可以处理他的雇佣工人；所有这些人可以根据自由意志的运用、努力和提高来安排他们的善行、仁慈、奖励和惩罚，或者根据他们的下属的叛逆、不公正、邪恶和懒惰来安排；但是，没有主人或主宰可以召唤劳动者到他的葡萄园，并劝告、恳求、请求他们都去劳动，并向他们承诺报酬，却剥夺了他们中的大部分人运动手脚、自由同意劳动的能力，并将自己的行为悬置在他们的大部分人身上，以便他们自愿地被带到故意的不服从和成为他报复性正义的被动对象，根据这个葡萄园的主人的决定性计划，因为他出于绝对主权的意愿而决定这样对待一些人，并以完全相反的方式对待劳动者的最小部分，因为他打算宣告他的恩典的荣耀在其中；要么这里有一个无法探索的深度，要么保罗一无所知：这使我的心平静，回答了理性对普遍救赎的所有质疑。而且

1st Use I aim at, is, That no doctrine so endeareth Christ to a soul, as this of particular redemption and free-grace separating one from another, Psal. 147:12. Praise the Lord, O Jerusalem: and, amongst many grounds, here is one, verse 19. He sheweth his word unto Jacob, his statutes and his judgments to Israel, verse 20. He hath not dealt so with any nation: And he speaketh not of the measure, as if God had revealed the same grace in nature, but in an inferior degree, to other nations, for he saith, As for his judgments, they have not known them; and then, being full of God, for this separating mercy, he addeth, Praise ye the Lord. Christ esteems this the flower of grace, the grace of grace, and blesseth his Father for it, Mat. 11:25. I bless thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to babes. Now, because Arminians say, The pride of the self-wise, and the humility of babes, are the causes separating the one from the other, and so free-will is to share with the Father in the praise of the revealed glory of the gospel, and the discovered excellency of Christ to babes, rather than to wise men; a literal revelation no doubt was common to all babes and prudent, the swelled Pharisees, and humbled sinners; Christ praiseth the eminency, the blossom of grace, the bloom of free-love, and that the free-will of the humble and the proud made not the separation, but the good pleasure of God, ver. 27. No man knows the Son but the Father; neither knoweth any man the Father but the Son, and he to whom the Son will reveal him.
我所追求的第一件事，就是没有什么教义能像个别救赎和自由恩典这样，使基督深深地亲近一个灵魂，诗篇 147:12。你们要赞美耶和华，耶路撒冷！至于其中的许多原因，这里有一个，第 19 节。他向雅各显明他的话，向以色列显明他的律例和典章，第 20 节。他没有这样待过任何国家：他并不是在程度上说，上帝在自然界中揭示了同样的恩典，只是在较低的程度上，给其他国家，因为他说，至于他的律例，他们并不知道；然后，因为这种分离的怜悯充满了上帝，他补充说，你们要赞美耶和华。基督认为这是恩典的花朵，恩典中的恩典，并为此感谢他的父亲，马太福音 11:25。我称颂你，父啊，天地的主，因为你将这些事向智慧和聪明的人隐藏起来，却向婴孩显明出来。 现在，因为亚米尼派说，自以为是的骄傲和婴儿的谦卑是将一个与另一个分开的原因，所以自由意志与父亲一起分享赞美福音的显明荣耀和基督对婴儿的卓越发现，而不是对智者；毫无疑问，对所有婴儿和明智的人来说，都有一个字面上的启示，包括骄傲的法利赛人和谦卑的罪人；基督赞美了恩典的卓越性，自由爱的花朵，并且谦卑者和骄傲者的自由意志并没有造成分离，而是上帝的喜悦，第 27 节。没有人认识子，惟有父认识子；没有人认识父，惟有子和子所愿意启示的人才认识父。

2. That which is common to all, shall never leave an impression of wonder and thankful admiration. (1) and (we) are swelled, losty and proud things; and the Spirit of God commends grace highly, in that it falls upon pronouns and persons, and not on others, 1 Cor. 15:9. [Gr. Ego] I am the least of the apostles, —— ver. 10. By the grace of God I am that I am: and his grace [Gr. eis eme] toward me was not in vain; but I laboured more abundantly than they all; [Gr. houk ego dè] but not I, but the grace of God [Gr. he sen emoi.] in me. Tit. 3:3. [Gr. Kaì hemeis] For we ourselves also were sometime out of our wits, disobedient, &c. ver. 4. But when the kindness and man-love of God our Saviour appeared, ver. 5. —— [Gr. esosen hemâs] he saved us, 1 Tim. 1:15. [Gr. Ego] I am the chief of sinners; ver. 16. But for this cause I obtained mercy, [Gr. hina en pro ô] that in me first Jesus Christ might shew forth all long-suffering. Gal. 2:20. I am crucified with Christ, but I live, [Gr. ouk etì egò] yet not I, but Christ lives in me. [Gr. en emoì] and the life that I now live in the flesh, I live by the faith of the Son of God, who has loved me, and given himself for me; [Gr. mè huper emû] Ephes. 2:1. [Gr. Kaì humâs] And you, who were dead in sins and trespasses, hath he quickned, ver. 4. For his great love wherewith he loved us, [hemâs] ver. 5. Even when we were dead in sins and trespasses, he hath quickned us [hemâs] together with Christ. ver. 13. But now in Christ Jesus, ye who sometimes were far off, are made near by the blood of Christ. The passing by my father and mother, and brother and sister, neighbour and friend, and taking me, is a most endearing favour.
凡是共同的东西，永远不会给人留下惊奇和感激的印象。（1）和（我们）是骄傲和自豪的事物；上帝的灵高度赞扬恩典，因为它降临在代词和人身上，而不是其他人身上，哥林多前书 15:9。[希腊语 Ego]我是使徒中最小的，——第 10 节。凭着上帝的恩典，我成为我自己：他对我[希腊语 eis eme]的恩典不是徒然；但我比他们都更加努力地工作；[希腊语 houk ego dè]但不是我，而是上帝的恩典[希腊语 he sen emoi.]在我里面。提多书 3:3。[希腊语 Kaì hemeis]因为我们自己也曾经疯狂、不服从等等。第 4 节。但当我们的救主上帝的仁慈和人爱显现的时候，第 5 节。——[希腊语 esosen hemâs]他拯救了我们，提摩太前书 1:15。[希腊语 Ego]我是罪人中的首领；第 16 节。但是为了这个原因，我蒙受了怜悯，[希腊语 hina en pro ô]为了让耶稣基督在我身上首先显出所有的忍耐。加拉太书 2:20。我与基督同钉十字架，但我活着，[希腊语 ouk etì egò]不是我，而是基督在我里面活着。[希腊语 en emoì]我现在在肉体中活着的生命，是因着上帝的儿子的信心，他爱我，并为我舍己；[希腊语 你们从前在过犯和罪恶中死了的人，他叫你们活过来，弗 2:1。因他极丰富的慈爱，就是他爱我们的爱，弗 2:4。我们从前在过犯中死了的人，他叫我们与基督一同活过来，弗 2:13。但如今在基督耶稣里，你们从前远离的人，靠着基督的血，已经得亲近了。父母、兄弟姐妹、邻居朋友都放弃了我，却接纳了我，这是一种极为亲切的恩惠。

Of all in Scotland and England, all in Europe, all Adam's seed, that ever were masters of a living soul, in the womb or out of it; the Lord passed by so many thousands and millions, and the lot of free-grace fell upon me precisely by name, and upon us, and not upon thousands besides, no less eligible than I was. What thoughts will you have of the free lot of love that fell upon you, ever since God was God, when Christ shall lay such a load of love, such a high weight and mass of love on you! Ye shall then think, O how came I hither to sit in heavenly places with Christ! That body, that is trimmed, clothed, and doubly embroidered with pure and unmixed glory, is just made of the same lump of earth, with the body of Judas or Cain, that are now flaming and sinking to the bottom of the black and sad river of brimstone. The Lord faith, Ezek. 18:4. Behold, all souls are mine: and when your soul shall be loaden with glory, and thousands of souls blowing and spitting out blasphemies on the majesty of God, out of the sense of the torment of the gnawing worm that never dies; and ye consider the soul of Judas might have been in my soul's stead, and my soul in the same place of torment that his is now in; what wonder then John cry out, Behold, what love!
在苏格兰和英格兰，欧洲，亚当的后裔中，所有曾经掌管过一个有生命的灵魂的人，无论是在子宫内还是外面；主经过了如此众多的千百万人，自由恩典的命运恰好降临在我身上，准确地说，降临在我们身上，而不是降临在其他成千上万个和我一样合适的人身上。当基督将如此多的爱，如此高的爱的重担和质量放在你身上时，你会有什么样的想法！那时你会想，哦，我是如何来到与基督同坐在天上的地方的！那个被修饰、穿着和双重刺绣着纯净无杂的荣耀的身体，与现在正在燃烧并沉入黑暗悲伤的硫磺河底的犹大和该隐的身体，是由同样的一块泥土制成的。主说，以西结书 18:4。 看哪，所有的灵魂都属于我：当你的灵魂被荣耀所负载，成千上万的灵魂对着上帝的威严吹嘘并吐出亵渎的言辞，因为他们感受到永不消逝的蛀虫的折磨；当你考虑到犹大的灵魂本可以代替我的灵魂，而我的灵魂则在他现在所处的折磨之地，那么约翰大声呼喊：“看哪，这是何等的爱！”

4. How much love for extension, and intension; for one man, and every one in covenant! Psal. 106:45. Multitudes of mercies, and Psal. 130:7. Plenteous redemption; one David must have multitudes of tender mercies, Psal. 51:1; Psal. 69:13, 16. 'Tis not one love, but loves, many loves, Ezek. 16:8; Cant. 1:2. He gives many salvations to one, as if one heaven, and one crown of glory, were not enough; Eph. 2:4. He is rich in mercy; and he quickned us, when we were dead in sins, [Gr. dia pollen agapèn] For his multiplied love: every man has a particular act of love, a particular act of atonement bestowed on him. Can ye multiply figures with a pen, and write from the East to the West, and then begin again, and make the heaven of heavens all circular lines of figures; it should weary the arm of angels to write the multiplied loves of Christ. Christ's love desires to engage many: how many millions be there of elect angels and men? Every one of them, for his own part, must have a heaven of love; and Christ thinks it little enough that the first-born's love be on them all, and that they all be first-born: Col. 1:20. It pleased the Father, by Christ, to reconcile all things in heaven and in earth to himself: all the angels are Christ's vassals, and he is their head, Col. 2:10. Then Christ must have two eyes, yea, seven eyes, to see for every one, and two legs for every angel to walk withal; Christ must have a huge host, and numerous troops in his family. (2.) Who then can number the sums of all the debts of free-grace, that angels and men owe Christ, and when they shall be paid? Though sins shall be acquitted, yet debts of undeserved love shall stand for ever and ever. O how unsearchable are the riches of Christ's grace! Know ye, O angels, O glorified spirits, where is the brim, or where is the bottom of free-grace? Yet not one sinner can have less grace than he has, he has need of all; he has no oil to spare, to lend to his neighbour, Mat. 25. Our deep diseases, and festered wounds, could have no less to cure them, than infinite love, and free-grace, passing all knowledge. It was a broad wound, that required a plaister as long and broad, as infinite Jesus Christ.
4. 对于延伸和内涵，对于一个人和每一个契约中的人，有多少爱！诗篇 106:45。众多的怜悯，和诗篇 130:7. 丰盛的救赎；一个大卫必须有众多的慈悲，诗篇 51:1；诗篇 69:13, 16。这不是一种爱，而是许多种爱，以西结书 16:8；雅歌 1:2。他给一个人许多救赎，好像一个天堂和一个荣耀的冠冕还不够；以弗所书 2:4。他丰富于怜悯；当我们在罪中死亡时，他使我们复活，[希腊文 dia pollen agapèn] 因为他的多重爱：每个人都有一种特别的爱的行动，一种特别的赎罪的行动赐予他。你能用笔来乘以数字，从东到西写下，然后重新开始，使天堂的天堂都是数字的圆形线条；天使的手臂会因为写下基督的多重爱而疲倦。基督的爱渴望吸引许多人：有多少亿万选民的天使和人类？每个人都必须拥有自己的爱的天堂；基督认为第一生的爱对他们所有人来说还不够，他们都是第一生的：歌罗西书 1:20。 父神喜悦通过基督使天上地下的一切与自己和好：所有的天使都是基督的仆人，他是他们的头，哥罗西书 2:10。那么基督必须有两只眼睛，甚至七只眼睛，为每个人看，为每个天使走路必须有两条腿；基督必须有一个庞大的军队，在他的家族中有众多的部队。（2）那么谁能数清所有天使和人类欠基督的恩典债务的总数，以及何时偿还？虽然罪恶将被赦免，但不应得的爱的债务将永远存在。哦，基督的恩典是何等深奥！天使们啊，得荣耀的灵魂们啊，你们知道自由恩典的边界在哪里吗？还有自由恩典的底线在哪里？然而，没有一个罪人能比他所拥有的恩典更少，他需要全部；他没有多余的油可以借给他的邻居，马太福音 25。我们深重的疾病和溃烂的伤口，需要的不仅仅是无尽的爱和超越一切知识的自由恩典来治愈。这是一个广阔的伤口，需要一个与无限耶稣基督一样长宽的创可贴来治愈。

Paul bows his knee to the master of the families of heaven and earth, for this act of grace, to weigh the love of Christ, Eph. 3:18. I pray (saith he) that ye may comprehend, or overtake the love of God.
保罗向天地万家之主屈膝致敬，感谢这份恩典，以衡量基督的爱，弗 3:18。他说，我祈求你们能够理解或追赶上上帝的爱。

2. How many are set on work to compass that love? as if one man could not be able to do it: Yet I pray, that ye with all the saints may comprehend what is the breadth; 'tis broader than, the sea, or the earth: and what is the length of it? 'tis longer than between east and west; though ye could measure between the extremity of the highest circle of the heaven of heavens: and then it hath depth and height more than from the centre of the earth to the circle of the moon, and up through all the orbs of the seven planets, and to the orb of stars and highest heavens: who can comprehend either the diameter or circumference of so great a love? Love is an element, that all the elect, men and angels, swim in; the banks of the river swell above the circle of the sun, to the highest of the highest heavens.
有多少人致力于实现这种爱？仿佛一个人无法做到：然而，我祈祷你们和所有圣徒能够理解它的广度；它比海洋或地球更广阔：它的长度是多少？它比东西之间的距离更长；尽管你们可以测量天堂中最高圆环的极端之间的距离：然后它有比从地球中心到月亮圆环的深度和高度更多，以及通过七个行星的所有轨道，直到星球和最高天堂的轨道：谁能理解如此伟大的爱的直径或周长？爱是一种元素，所有选民，人类和天使都在其中游泳；河岸高于太阳圆环，达到最高的最高天堂。

Christ's love in the gospel takes all alive, as a mighty conqueror; his seed for multitude is like the drops of dew that come out of the womb of the morning, Psal. 110 and they are the dew of the youth of Christ; for Christ, as a strong and vigorous young man full of strength, who never fails through old age, brings in the forces of the Gentiles, like the flocks of Kedar, Isa. 60:5, 6.
福音中的基督之爱使所有人都活过来，如同一位强大的征服者；他的后裔繁多，像早晨从子宫中流出的露水，诗篇 110；它们是基督的青春之露；因为基督是一位充满力量的年轻人，永远不会因年老而衰弱，他带来了外邦人的力量，像基达的群羊，以赛亚书 60:5, 6。

5. Christ's love outworks hell and devils. Can ye seal up the sun that it cannot rise? or can ye hinder the flowing of the sea? or lay a law upon the winds that they blow not? far less can ye hinder Christ's wilderness to blossom as a rose, or his grace to blow, to slow over banks, or to fly with eagle's wings. O how strong an agent is Christ's love, that bears the sins of the world! John 1:29. It works as fire doth, by nature, rather than by will; and none can bind up Christ's heart, or restrain his bowels, but he must work all to heaven that he has loved.
基督的爱胜过地狱和魔鬼。你能封住太阳不让它升起吗？或者你能阻止海水的流动吗？或者对风施加法律以阻止它们吹动吗？更不用说你能阻止基督的旷野像玫瑰一样开花，或者他的恩典像风一样吹过河岸，或者像鹰的翅膀一样飞翔。哦，基督的爱是多么强大的力量，它承载着世界的罪恶！约翰福音 1:29。它的作用就像火一样，是出于本性而非出于意愿；没有人能束缚住基督的心，或者约束他的怜悯，他必将他所爱的一切都带到天堂。

Use 2. We are hence taught to acknowledge no love to be in God, which is not effectual in doing good to the creature; there is no lip-love, no raw well-wishing to the creature, which God doth not make good. We know but three sorts of love that God has to the creature, all the three are like the fruitful womb; there is no miscarrying, no barrenness in the womb of divine love. 1. He loves all that he has made, so far, as to give them a being, to conserve them in being as long as he pleaseth: he had a desire to have sun, moon, stars, earth, heaven, sea, clouds, air; he created them out of the womb of love, and out of goodness, and keeps them in being; he can hate nothing that he made: now, according to Arminians, he wished a being to many things in their seed and causes, as he wished the earth to be more fruitful before the fall than now it is; so that, against God's will, and his good-will to the creatures, he comes short of that natural antecedent love, that he beareth to creatures: he could have wished death never to be, nor sickness, nor old age, (say Arminians) nor barrenness of the earth, nor corruption. Nay, but though these have causes, by rule of justice, in the sins of men, yet we have no cause to say, God falls short of his love, and wished and desired such and such a good to the creature, but things miscarried in his hand; his love was like a mother that conceiveth with many children, but they die in the womb; so God willed and loved the being of many things, but they could not be; the love of God was like the miscarrying womb that parts with the dead child: we cannot acknowledge any such love in God.
我们因此被教导，只有对于对生物有益的上帝的爱才应该被承认；没有虚伪的口头爱，没有对生物的肤浅祝福，上帝都会实现。我们只知道上帝对生物有三种爱，这三种爱都像多产的子宫；在神圣的爱的子宫中没有流产，没有不孕。1.他爱他所创造的一切，以至于给予他们存在，保持他们的存在直到他满意为止：他渴望拥有太阳、月亮、星星、地球、天堂、海洋、云朵、空气；他是出于爱的子宫创造了它们，并保持它们的存在；他不会憎恨他所创造的任何事物：现在，根据阿敏洛主义者的观点，他希望许多事物在它们的种子和原因中存在，就像他希望地球在堕落之前比现在更多产；所以，违背上帝的意愿和他对生物的善意，他没有达到他对生物的自然先前的爱：他本可以希望死亡永远不存在，也不希望有疾病、老年（阿敏洛主义者说），也不希望地球不肥沃，也不希望腐败存在。 不，尽管这些罪行有原因，根据公正的规则，但我们没有理由说上帝的爱有所不足，他希望并渴望给予创造物某种好处，但事情在他手中失败了；他的爱就像一个怀有多个孩子的母亲，但他们在子宫中死去；因此，上帝愿意和爱着许多事物的存在，但它们无法实现；上帝的爱就像流产的子宫，与死去的孩子分离：我们不能承认上帝有这样的爱。

2. There is a second love and mercy in God, by which he loves all men and angels, yea, even his enemies; makes the sun to shine on the unjust man, as well as the just, and causeth dew and rain to fall on the orchard and fields of the bloody and deceitful man, whom the Lord abhors; as Christ teacheth us, Mat. 5:43, 44, 45, 46, 47, 48. Nor doth God miscarry in this love; he desires the eternal being of damned angels and men; he sends the gospel to many reprobates, and invites them to repentance, and, with longanimity and forbearance, suffereth pieces of froward dust to fill the measure of their iniquity; yet does not the Lord's general love fall short of what he willeth to them.
在上帝中有第二个爱和怜悯，他爱所有的人和天使，甚至他的敌人；他使太阳照耀不义之人，也照耀义人；他使露水和雨水降在血腥和欺诈之人的果园和田地上，尽管主憎恶他们；正如基督在马太福音 5:43-48 所教导的那样。上帝在这种爱中并没有失败；他渴望被定罪的天使和人永远存在；他将福音传给许多被拒绝的人，并邀请他们悔改，并以耐心和忍耐容忍邪恶的人填满他们罪孽的度量；然而，主的普遍爱并没有达不到他对他们的意愿。

3. There is a love of special election to glory; far less can God come short in the end of this love: for, 1. The work of redemption prospereth in the hands of Christ, even to the satisfaction of his soul; saving of sinners, (all glory to the Lamb) is a thriving work and successful in Christ's hands, Isa. 53:10, 11. He shall see of the travel of his soul, and be satisfied. 2. Christ cannot shoot at the rovers and miss his mark: I should desire no more, but to be once in Christ's chariot paved with love, Cant. 3. Were I once assured I am within the circle and compass of that love of election, I should not be afraid that the chariot can be broken or turned off its wheels; Christ's chariot can go through the Red-sea, though not dried up: he shoots arrows of love, and cannot miss; he rides through hell and the grave, and makes the dead his living captives and prisoners. 3. This love is natively of itself active; Hezekiah saith in his song, Isa. 38:17. Behold, for peace I had bitterness, but thou hast in love to my soul (delivered) me from the pit of corruption; but in Hebrew it is, Thou hast loved my soul out of the pit of corruption, because thou hast cast all my sins behind thy back: he speaketh of God's love, as if it were a living man, with flesh and bones, arms, hands, and feet, went down to the pit, and lifted up Hezekiah's soul out of the pit; so has the love of Christ loved us out of hell, or loved hell away to hell, and loved death down to the grave, and loved sin away, and loved us out of the arms of the devil: Christ's love is a pursuing and a conquering thing. I shall never believe that this love of redemption stands so many hundred miles aloof on the shore, and the bank of the river and lake of fire and brimstone, and cries afar off, and wisheth all mankind may come to land and shore, and casteth to them, being so many hundred miles from them, words of milk, wine and honey, out of the gospel, and crieth that Christ loveth all and every one to salvation; and if wishes could make men happy, Christ earnestly wishes and desires, if all men were alike well-minded to their own salvation, that all and every one might be saved, that there were not a hell, but he will not put the tip of his little finger in their heart to bow and incline their will; and Christ crieth to the whole world, perishing in sin, I have shed my blood for you all, and wish you much happiness; but if ye will not come to me to believe, I purpose not to pass over the line of Arminian decency or Jesuitical congruity, nor can I come to you to draw your hearts, by way of efficacious determination; if ye will do for yourselves and your own salvation, the greatest part of the work, which is to apply redemption, by your own free-will (though I know you cannot be masters, of yourselves, of one good thought, and are dead in sins) as I have done the other lesser part, purchased salvation for you, or made you all reconcileable and saveable, 'tis well; otherwise, I love the salvation of you and every one, but I will not procure it, but leave that to your free-will; chuse fire or water, heaven or hell, as the counsels of your own heart shall lead you; and I have done with you: oh such a love as this could never save me! If the young heir had wisdom, he should pray that the wise tutor lay not on the falling or the standing of the house on his green head, and raw, glassie, and weather-cock free-will; we shall cast down our crowns at the feet of Him that sitteth on the throne, because he has redeemed us out of all nations, tongues, and languages, and left these nations to perish in their own wicked way: sure, in heaven I shall have no Arminian thoughts, as now I have, through corruption of nature; I shall not then divide the song of free redemption between the Lamb and free-will, and give the largest share to free-will: my soul, enter not into their counsels or secrets, who thus black Christ, and shame that fair, spotless and excellent grace of God.
有一种特别的选举的爱来自荣耀；上帝的这种爱永远不会缺乏：因为，1. 赎回的工作在基督的手中繁荣，甚至满足了他的灵魂；拯救罪人（归荣耀于羔羊）是基督手中蓬勃发展和成功的工作，以赛亚书 53:10, 11。他必看见后裔，将延长岁日，耶和华的旨意，必在他手中亨通。2. 基督不可能射偏而错过目标：我所渴望的只是坐在充满爱的基督的车上一次，雅歌 3:9. 如果我一旦确定自己处在选举的爱的圈子里，我就不会害怕车子会破裂或失去方向；基督的战车可以穿过红海，即使没有干涸：他发射爱的箭，绝不会失手；他穿越地狱和坟墓，让死人成为他活着的俘虏和囚犯。3. 这种爱本性上是积极的；希西家在他的歌中如此说，以赛亚书 38:17。 看哪，我曾经因平安而苦恼，但你以爱救我脱离了败坏的深坑；但在希伯来语中，是这样说的：你以爱将我的灵魂从败坏的深坑中拯救出来，因为你把我所有的罪恶抛在你的背后。他谈论上帝的爱，就像它是一个有血有肉、有手有脚的活人，下到深坑中，把希西家的灵魂从深坑中拯救出来；基督的爱也是这样，它把我们从地狱中拯救出来，或者说把地狱爱到了地狱，把死亡爱到了坟墓，把罪恶赶走，把我们从魔鬼的怀抱中拯救出来：基督的爱是一种追求和征服的力量。我永远不会相信，这种救赎之爱就在数百英里之外的岸边、河流和火与硫磺的湖泊上，远远地呼喊着，希望所有人类都能登陆岸边，从福音中传递给他们牛奶、葡萄酒和蜜糖的话语，并呼喊基督爱所有人，愿人人得救；如果愿望能使人们幸福，基督真诚地希望并渴望，如果所有人都同样对自己的救赎心存善意，那么每个人都能得救，那里就不会有地狱，但他不会把他的小指头伸进他们的心灵，去弯曲和倾斜他们的意愿；基督呼喊着对整个陷入罪恶中的世界说，我为你们流了血，祝你们幸福；但如果你们不愿意来信靠我，我不打算超越亚米尼安的庄重或耶稣会的一致性，也不能来到你们那里，以有效的决心来感动你们的心；如果你们自己为自己和自己的救赎做最大的努力，即通过你们自己的自由意志来应用救赎（尽管我知道你们不能成为自己的主人）精灵们，一个善念的精灵，已经因罪而死亡）就像我做了其他较小的部分一样，为你们赢得了救赎，或者使你们都能和解和得救，那就好；否则，我爱你们每个人的救恩，但我不会争取它，而是把它留给你们的自由意志；选择火或水，天堂或地狱，由你们自己的心意引导；我已经和你们了结了：哦，这样的爱永远不能拯救我！如果年轻的继承人有智慧，他应该祈祷明智的导师不要把房子的倒塌或站立压在他的头上，也不要让他的自由意志像玻璃一样脆弱、易碎和随风转向；我们将把冠冕扔在坐在宝座上的主脚前，因为他已经从各国、各族、各方言和各种语言中赎回了我们，而把这些国家留给他们自己邪恶的道路上灭亡：在天堂里，我肯定不会有亚米拿派的思想，就像我现在有的那样，因为我受到了人性的败坏；那时我不会把自由救赎的赞歌分给羔羊和自由意志，并把最大的份额给自由意志：我的灵魂啊，不要进入那些诋毁基督、羞辱上帝那美丽、无瑕和卓越恩典的人的谋划或秘密之中。

Use 3. Here is excellent ground of encouragements to the elect to believe; for the fear of reprobation from eternity is no ground that thou shouldst not believe.
使用 3。这里有让选民相信的极好理由；因为对来自永恒的被弃绝的恐惧并不是你不应该相信的理由。

Object. 1. I fear that I am a reprobate.
我害怕我是一个被拒绝的人。

Answ. If thou wilt know the need that a reprobate man has of that saving Saviour Jesus Christ, thou wouldst upon any terms cast my soul upon Christ; which if thou do, now thou hast answered the question, and removed the fear that thou art a reprobate; for a reprobate cannot believe.
如果你想知道一个被弃绝的人对那位拯救救主耶稣基督的需要，你会不顾一切地将我的灵魂投向基督；如果你这样做了，现在你已经回答了这个问题，并消除了你是被弃绝者的恐惧；因为被弃绝者无法相信。

Object. 2. But sin and unworthiness inclines more to reprobation, than to be loved eternally of God.
但是罪恶和不值得的倾向更多地导致被上帝永远摒弃，而不是被他永远爱着。

Answ. Not a whit, except the Lord had revealed reprobation to thee; sinful clay, nothing but the great Potter may wash the clay, and frame thee a vessel of honour.
除非主已向你启示了拒绝，否则一点也没有，罪恶的泥土啊，惟有大陶工才能洗净你，并塑造你成为尊贵的器皿。

Object. 3. But sin continued in, such as may sin, is the first morning-dawning of reprobation; as faith, and sorrow for sin, is the first opening of election to glory.
物体。3. 但是罪恶仍然存在，那些可能犯罪的人，是堕落的第一个黎明；而信仰和对罪恶的悔悟，则是通向荣耀的选举的第一个开端。

Answ. Sin, finally and obstinately continued in, is a sign of reprobation; but say you had obstinately gone on in sin (as I love not to cure spiritual wounds by smoothing and lessening them) yet your duty lies on you, in a sense of your need of Christ, to come to Christ; the event is Christ's. You may say, it is fitting, Lord, I be a reprobate; but many thousands of bad deserving as I am, are singing the praises of free-grace before the throne.
罪恶，最终和固执地坚持下去，是被拒绝的迹象；但是假设你固执地继续犯罪（因为我不喜欢通过平息和减轻精神伤口来治愈它们），然而你的责任在于意识到你需要基督，来到基督面前；结果是基督的。你可以说，主啊，我应该是一个被拒绝的人；但是像我这样千千万万个不值得的人，在宝座前歌颂着自由恩典。

Object. 4. But, if my sin evidence to me reprobation, it is a cold comfort to go to Christ and believe; for sure, I have obstinately gone on against Christ, and resisted his call.
但是，如果我的罪行向我证明了我被拒绝，那么去找基督并相信他是一种冷漠的安慰；因为我肯定是顽固地违背了基督，并抵抗了他的呼召。

Answ. Tho' we are not to lessen the sins of any, yet a physician may say, it is not so desperate a disease as ye say it is; so may we say, it is a strong disease that overcomes the art of Christ; tho' it falls seldom out, never to my observing, that any finally obstinate can attain to wide, broad and anxious wishes to enjoy Christ, with some seen and acknowledged need of Christ.
虽然我们不减轻任何人的罪过，但医生可以说，这并不像你们说的那样绝望的疾病；同样，我们也可以说，这是一种强大的疾病，它能够战胜基督的艺术；虽然这种情况很少发生，但在我观察中从未有过，任何最终固执的人都能够拥有广阔而焦虑的愿望来享受基督，并且能够看到并承认自己需要基督。

Object. 5. But, what encouraging comfort have I to believe, since I have gone further on in obstinacy than any?
物体。5. 但是，我有什么鼓舞人心的安慰可以相信，因为我在固执上走得比任何人都远？

Answ. There cannot be such an encouraging comfort in a non-convert as is satisfactory; no work can be in a non-convert, of that strain with such as are in converts. Ye are not to look for so much in yourself as in others; but he is far behind, who may not follow.
答案：在一个未转变的人身上，不可能有如此令人鼓舞的安慰，这是令人满意的；在一个未转变的人身上，不可能有与那些已经转变的人一样的工作。你不应该期望自己能做到像别人那样多；但是那些不能跟随的人远远落后。

Object. 6. Nay, I find nothing in me, that may qualify me for Christ.
物体。6. 不，我发现我内心没有任何能使我适合基督的东西。

Answ. Fit and sufficient qualifications for Christ, is the hire of merit, that we naturally seek in ourselves. Antinomians do not a little injure us, because we teach, That obstinate sinners, as obstinate and proud, are not immediately to believe; not that it is not their duty to believe, but because believing is physically incompatible with these persons that are to believe, since believing is the going of the sinner out of himself to Christ: and a proud, obstinate and rebellious sinner, never broken, nor in no sort humbled, under that reduplication, stays in himself. But, we are far from exhorting any to stand aloof and afar-off from Christ, because they cannot be prepared sufficiently for him, or because they have not a present to bring the King. Yea, come, as ye are bidden, kiss the Son, but tremble and stoop: faith is a lowly thing; merit or hire sufficient, in half or in whole, penny, or penny worth, to give to Christ, before a sinner come to Christ, or after, we utterly disclaim.
基督所需的合适和足够的资格，是我们自然在自己身上寻求的优点的回报。安提法派给我们造成了不小的伤害，因为我们教导，顽固的罪人，如同顽固和骄傲的人一样，不应立即相信；不是因为相信不是他们的责任，而是因为相信与那些要相信的人在物理上不相容，因为相信是罪人离开自己去信靠基督：而骄傲、顽固和叛逆的罪人，从未被打破，也从未在任何程度上谦卑，在这种重复中，他们停留在自己身上。但是，我们远离劝告任何人远离基督，因为他们不能为他做好充分的准备，或者因为他们没有礼物带给国王。是的，按照你们所受的邀请，来亲吻子，但要战栗和屈服：信仰是卑微的事情；在罪人来到基督之前或之后，我们完全否认给基督足够的、完整的、一半的或一分钱的、或一分钱的价值的报酬。

Object. 7. But, I have low thoughts of Christ, and am afraid he will cast me away; how then can I have low thoughts of myself, and be humbled, ere I believe?
物体。7. 但是，我对基督的想法很低，担心他会抛弃我；那么，在我相信之前，我怎么能对自己有低估的想法，并谦卑自己呢？

Answ. There be not any of us, who teach, that saving humility goeth before faith. It is one thing to be broken and plowed; another to be humble and harrowed; the law must break the rocky ground, ere ye believe; but Christ must break the clods, and harrow and soften the soul; true humiliation followeth faith.
答：我们中没有人教导说谦卑产生信心。心灵才会被犁地和打碎；要谦卑和铺平，律法必须打碎坚硬的土地，然后你才会相信；但是基督必须打碎球块，锄地和软化灵魂；真正的谦卑是由信心而来。

Object. 8. But base thoughts of Christ, which I find in myself, are most contrary to faith; I think Christ not so meek a lamb, as to put a wolf, a tyger, or a leopard in his bosom.
物体。8. 但是，我在自己身上发现的对基督的卑劣想法与信仰最为相反；我认为基督并不像温顺的羔羊那样，会把狼、老虎或豹子放在他的怀里。

Answ. Not any, but they have too low thoughts of Christ, ere they can come to him; for the gospel, in whole and in part, is medicine. Christ has a healing tongue; medicine is relative to sickness; Christ would never have said to unbelievers, John 6:39. Him that cometh, I will in no way refuse, if men had not naturally had such thoughts of Christ, as he is rough, and strange, and lordly, and so far from meekness, that he casteth thousands of poor sinners out that come to him; so Christ's tongue, in speaking these words, is good physic: all of us have jealous and strange thoughts of Christ; ye may know the disease by the physic; contraria contrariis curantur. The weary and loaden sinners take Christ to be rough, and not meek; therefore saith Christ, Come unto me, all ye that are weary, and loaden, and I will ease you: if he be a shepherd, we naturally think, if we cannot go on our own feet, he hath a club to beat us: therefore, Isa. 40:11 the Lord faith, Not so, he will not beat those that want legs of their own to follow him: but he shall carry the lambs in his bosom, and gently lead those that are with young. Yea, if converts and weak ones had not jealousies, ah, Christ is above us, and so lordly, so just, that if we be not as strong as others, he will break us; it had not been prophesied of him, Isa. 41. A bruised reed shall he not break, a smoking flax shall he not quench. Now, precious thoughts of Christ ye cannot have, till ye come to Christ, and buy from him a new mind, and new thoughts, without money.
答：不是这样，但他们对基督的看法太低，才能接近他；因为福音，整体和部分，都是医药。基督有医治的口舌；药物与疾病有关；基督永远不会对不信的人说，约翰福音 6:39，凡来我的，我总不丢弃，如果人们本能地对基督有这样的想法，认为他粗鲁、陌生、高傲，远离温柔，这样他就会拒绝来到他跟前的成千上万的可怜罪人；所以基督说这些话时，他的言语就是良药：我们所有人对基督都怀有猜疑和奇怪的想法；你可以从药物了解疾病；对治病的疗法是对抗的。疲倦和负担重的罪人认为基督粗暴、不温柔；因此基督说，凡劳苦担重担的人可以到我这里来，我就使你们得安息：如果他是牧人，我们本能地认为，如果不能靠自己的脚走，他会用棍棒打我们；因此，以赛亚书 40:11 上帝说，不会这样，他不会打那些没有自己的腿跟随他的人；他必将羊羔牵引在怀中，温柔地引导那些怀孕的人。 是的，如果转变者和软弱者没有嫉妒心，啊，基督在我们之上，如此高贵，如此公正，以至于如果我们不像其他人那样强大，他会打破我们；这并不是关于他的预言，以赛亚书 41 章。他不会打断压伤的芦苇，也不会熄灭冒烟的灯芯。现在，你们只有当你们来到基督面前，从他那里买来一个新的心灵和新的思想时，才能拥有关于基督的宝贵思想，而这是不需要金钱的。

Object. 9. But believing is fruitless, and unpossible, if I be excluded from the number of those that Christ died for; for then I am to believe remission of sins without shedding of blood; and Christ shed no blood for me.
物体。9. 但是，如果我被排除在基督为之死的人数之外，那么相信是无益的，也是不可能的；因为那样的话，我就要相信罪的赦免是没有流血的；而基督没有为我流血。

Ans. You are neither to lay such a supposition down, that either you are excluded from the number of those that Christ died for, or included in that number; neither of the two are revealed to you, and secret things belong to the Lord: it is enough to you, that 1. You are not excluded, for any thing that is revealed to you. 2. That thou hast need of Christ, and art a guilty sinner. 3. That thou art commanded to believe. As for Christ's not shedding of his blood for thee; say it were so, it is no more absurd that you are obliged to believe on Christ, as an all-sufficient Redeemer for remission of sins, (tho' remission be not purchased to you in Christ's blood) than that you are obliged to believe that God will infallibly save you, when as God has peremptorily reprobated you, upon foreseen final impenitency; and has decreed not to work in you to believe, and has not purchased by his blood, the grace of believing; without the which, he seeth believing is unpossible. Let Arminians answer the one doubt, and we can answer the other: only, their way maketh God to say, He willeth the salvation of reprobates; which in very truth, he willeth not: for, it is protestatio facto contraria: a will contrary to his dispensation toward them, and so no will: whereas, we acknowledge God, in his promises, commands, charges to be most sincere; and that the promises belong only to the children of the promise, not to the reprobate.
答：你不应该做出这样的假设，即你既不被排除在基督为之死亡的人数之外，也不被包括在其中；这两者都没有向你揭示，秘密的事情属于主：对你来说，已经足够了：1. 你没有被排除在任何已经向你揭示的事情之外。2. 你需要基督，你是一个有罪的罪人。3. 你被命令要相信。至于基督没有为你流血的问题；假设是这样的，你仍然有义务相信基督是一个足够全能的救赎主，可以赦免你的罪过（即使赦免在基督的血中并没有为你购买）；这并不比你有义务相信上帝必定会拯救你更荒谬，因为上帝已经明确地预定了你，因为他预见到你最终不会悔改而被拒绝，并且决定不在你身上产生相信的作为，并没有通过他的血为你购买相信的恩典；而没有这种恩典，他看到相信是不可能的。 阿民派回答一个疑点，我们可以回答另一个疑点：只是，他们的方式使上帝说，他愿望拯救被选绝者；而事实上，他并不愿望那样：因为那是反对他对他们的安排的宣称：一种对他们的安排相反的愿望，所以不是真正的愿望：而我们承认上帝在他的应许、命令、责任中是最真诚的；并且这些应许只属于应许之子，而不属于被选绝者。

Object. 10. But, it is unpossible I can be fitted with sorrow for sin or repentance, before I believe in Christ.
物体。10. 但是，在我相信基督之前，我不可能感到对罪恶或悔改的悲伤。

Answ. We teach not, that you must first repent, then believe; or first believe, then repent; but that some legal acts of sorrow, and bruisings of spirit, and self-despair go before faith; then acts of believing, and then evangelic repentance, in seeing by faith, him whom ye have pierced with your sins, and the mourning for piercing of him, Zech. 12:10. But, your need, beggarliness, sinfulness, may well be a spur to chase you to Christ, seeing Christ heightneth his fair grace, by occasion of your black sins, Rom. 3:5, 20, 22; Rom. 3:24, 25.
答案：我们教导的不是你必须先悔改，然后相信；或者先相信，然后悔改；而是在信仰之前，需要一些法律上的悔悟行为，精神上的痛苦和自我绝望；然后是信仰的行为，然后是福音的悔改，通过信仰看见你们的罪使他受伤，为伤害他而悲哀，撒迦利亚书 12:10。但是，你们的需要、贫穷和罪恶可能会成为追逐基督的动力，因为基督通过你们黑暗的罪恶来彰显他美好的恩典，罗马书 3:5, 20, 22; 罗马书 3:24, 25。

If Christ have such a good will to draw all men; ah! shall he draw all men, and such a fair number of all ranks, and not draw me? Lord Jesus, what ails thee at me? When offices of estate are distributed, and livings and pensions given to men, there be some male-contents; this man is preferred, not I. It were good there were spiritual male-contentedness with self-discontent, at our own rebellion, and no envying of others: O that Christ, who draws all men, would draw me, and he that has love for so many, would out of his love cause me say, Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside, that we may seek him with thee? Say there were a free gold-mine in India, that loadeth with gold all ships, and enriches multitudes that go thither, and it hath never drawn thee to make a voyage thither; blame thyself if thou be poor, when many are enriched. 1. Hath not Christ knocked at the door of thy soul, with a rainy head, and frozen locks, and thou hadst rather he should fall into a swoon in the streets, as open to him, and lodge him; and hast had open back-doors for harlot-lovers? O be ashamed of slighting free-love. 2. Despised love turneth into a flame of gospel-vengeance; a gospel-hell is a hotter furnace, than a law-hell.
如果基督有如此善意吸引所有人；啊！他会吸引所有人，吸引如此众多的各个阶层，却不吸引我吗？主耶稣，你对我有何不满？当职位和福利被分配给人们时，总会有些人不满；这个人被提拔了，而不是我。如果我们对自己的叛逆感到自我不满，对自己的灵性不满，而不嫉妒他人，那将是好的：哦，愿吸引所有人的基督吸引我，愿那么多人都爱的他使我说：“你的良人往哪里去了，你这最美丽的女子？你的良人偏离了正道，我们可以和你一起寻找他吗？”假设在印度有一座自由的金矿，装满了黄金，所有船只都被它装满了黄金，让前往那里的人们致富，而它从未吸引你去那里航行；如果你贫穷，就怪自己吧，因为许多人都变得富有。1. 基督难道没有敲打你灵魂的门吗？他带着湿漉漉的头发和冻僵的头发，而你宁愿他在街上昏倒，不愿为他敞开大门，让他住进来；而你却为淫乱的情人留有敞开的后门？哦，为轻视自由之爱而感到羞愧吧。2. 被蔑视的爱变成了福音复仇的火焰；福音地狱比法律地狱更加炽热。

No man should spin hell to himself, out of the wool of unbelieving-despair: if Christ be so willing to redeem and draw his own All, and can go as near hell as to save one who had seven devils; have noble and broad thoughts of the sufficiency of Jesus to save. 1. Consider and say, with feeling and warmness of bowels to Christ, All the redeemed family that are standing up before the throne now in white, and are fair and clean, without spot, were once as Black-moors on earth, as I am now: some of them were stables of uncleanness to Satan; now, they are chaste virgins, who defiled not themselves with women, before the Lamb. The mouths that sometimes blasphemed, are now singing the new song of the Lamb, of Moses the servant of the Lord. 2. What love is that, that there is a hole in the rock, for ravens of hell to fly into, as doves of heaven; and a chamber of love in the heart of Christ, for pieces of sinful clay? Fair Jesus Christ can love the black daughter of Pharaoh; he has found in his heart to melt in love and tender compassion toward a forlorn Amorite, a polluted Hittite; it breaks his heart to see the naked foundling cast out into the open fields, dying in gored blood: Christ can love where all do lothe. It is much he can love a sinner, thou art but a sinner; he has not blotted thy name out of the New Testament: imagine thou heard him say, Sinner, come to me; lost man, suffer me to love thee, and to cast my skirt of love over thee: do but give him an hearty (ay, Lord) consent, and take him at his word. Never rest, till thou be at such a nick of the way to heaven as no backslider can attain to. We are too soon satisfied with our own godliness, and go not one step beyond these that have cast out of themselves one devil, and the next day take in seven new fresh devils, and the end of these men is worse than their beginning; they are redeemed, and bought and washen in profession, and righteous in themselves; those that have no more, must fall away. A sheep in the eyes of men, and a sow at the heart, must to the mire again. Sit not down till ye come (1.) To be willing to sell all, and buy the pearl. 2. Till ye attain to some real and personal mortification, that is, a subduing of lusts, a bringing under the body of sin, a heart-deadness to the world, (from this) because your Lord died for you, and has crucified the old-man: I mean not a moral mortification of Antinomians, to believe Christ has crucified your lusts for you, as if you were obliged, by command of the letter of law and gospel, to no personal mortification, that ye may be saved: never think ye are redeemed, till ye be redeemed from the walking in the ways of the present evil world, from all iniquity, from your vain conversation: draw not breath, rest not till ye come to this, as ye would not turn back-slider in heart.
没有人应该用不信和绝望的羊毛为自己纺织地狱：如果基督如此愿意救赎和吸引他自己的众人，并且能够接近地狱以拯救一个曾经有七个魔鬼的人；对耶稣的拯救能力要有高尚而广泛的思考。1. 考虑并以对基督的感受和热情说，现在站在宝座前的所有被救赎的家人，他们穿着洁白，没有污点，曾经在地上像我现在这样黑人一样：他们中的一些人曾经是撒旦的不洁之处；现在，他们是贞洁的处女，在羔羊面前没有玷污自己。曾经亵渎的口，现在唱着羔羊的新歌，摩西，主的仆人。2. 那是何等的爱，有一个洞在岩石中，供地狱的乌鸦飞入，如同天堂的鸽子；还有一个爱的房间在基督的心中，供罪恶的泥土之块。 公平的耶稣基督可以爱法老的黑皮肤女儿；他在心中找到了融化在爱和温柔的怜悯中，对一个被遗弃的亚摩利人，一个被污染的赫梯人；他心碎地看着赤身裸体的弃婴被扔到开阔的田野中，流着鲜血濒临死亡：基督可以爱那些所有人都憎恶的人。他可以爱一个罪人，而你只是一个罪人；他没有从新约中抹去你的名字：想象一下你听到他说，罪人，来跟我；迷失的人，让我爱你，让我用我的爱披在你身上：只要你真心（是的，主）同意，并按他的话去行。直到你达到一个没有背道者能达到的天堂之路的关键时刻，永不停息。我们对自己的虔诚太容易满足，不再超越那些已经从自己身上赶出一个魔鬼的人，第二天又接纳了七个新鲜的魔鬼，这些人的结局比起初更糟糕；他们被救赎、被买赎、被洗净，自认为是正义的；那些没有更多的人，必然会背道。在人们眼中是绵羊，在内心是母猪，必然会回到泥潭中。不要坐下来，直到你到达一个没有背道者能达到的地方。（1.愿意出售一切并购买珍珠。直到你达到真正的个人克己，即克制欲望，使罪的身体屈服，对世界心灵冷漠（因为你的主为你而死，并钉死了旧人）：我指的不是安提阿法派的道德克己，相信基督已经为你钉死了你的欲望，好像你被律法和福音的命令所约束，不需要个人的克己才能得救：除非你从走在现今邪恶世界的道路上得到救赎，从一切不义中得到救赎，从你们的虚浮言行中得到救赎，否则永远不要认为你已经得救：不要停下来，不要休息，直到你达到这一点，就像你不想成为心灵背道的人一样。

Use 7. Redemption believed, maketh men crown Christ as their king; and such to whom Christ is made redemption, must assert and confess Christ a perfect Redeemer, the king of his church. Those that are impatient of his yoke of government, would set another king over Christ, a magistrate, who by office ruleth, not by the word, but by civil laws, testify they are unwilling to have Christ their Lord, in their life, who will not have him their Lord in the church, and his ordinances. The great controversy that God has with England, is slighting religion, the not building the temple, the increase of blasphemies and heresies; fear that Christ reign over them, John 12:33. If I be listed up from the earth, I will draw all men unto me.
使用 7.救赎的信仰使人们将基督加冕为他们的君王；那些相信基督是救赎的人，必须坚称并承认基督是完美的救赎者，是他们教会的君王。那些不耐受他的统治的人，会在基督之外立另一个君王，一个通过职位而非圣经来统治的官员，这表明他们不愿意让基督成为他们的主宰，不愿意在生活中接受他的统治，也不愿意在教会和他的圣礼中接受他的统治。上帝与英格兰的重大争议在于轻视宗教，不建造圣殿，亵渎和异端的增加；担心基督统治他们，约翰福音 12:33：“人子被举起来的时候，就会吸引所有人归向我。”

The fourth considerable article in the drawing, is the terminus ad quem, the person to whom all men are drawn. It is (saith Christ) [Gr. pròs hemauton] to me: this is not a word which might have been spared; as there is no redundancy, nothing more than enough in the gospel, so Christ is no person who may be spared; but whoever be one, Christ must be the first person; take away Christ out of the gospel, and there remained nothing but words; and remove him from the work of redemption, it is but an empty shadow; yea, remove Christ out of heaven, I should not seek to be there. This is a noble and divine TO ME, I will draw all men to Me. 1. It concerneth us much what we leave. If we leave the earth, it is but a clay foot-stool, and a mortal perishing stage, and the house of sorrow, and my dying fellow-creature: if we leave sin, we leave hell, the worm that never dieth; vengeance and eternal vengeance is in the womb of sin; to leave father and mother, and all the idols of a fancied happiness, is nothing: but to whom we go; to Christ, or not; to such an one as God, the substantial and eternal delight of God; O that is of high concernment!
图画中第四个重要的条款，是终点，所有人都被吸引到的人。这是（基督说）[希腊语 pròs hemauton]到我这里来: 这不是一个可以省略的词；福音中没有多余的词，基督也不是可以省略的人；无论是谁，基督必须是第一个人；把基督从福音中除去，剩下的只是文字；把他从救赎的工作中除去，只是空虚的影子；甚至把基督从天堂中除去，我也不会去那里。这是一个高尚而神圣的对我来说，我会把所有人都吸引到我这里来。1. 我们离开了什么对我们非常重要。如果我们离开了地球，那只是一个黏土脚凳，一个朽烂的舞台，一个忧伤的家，一个垂死的同胞；如果我们离开了罪，我们就离开了地狱，永不熄灭的虫子；罪孽中藏着报应和永恒的报应；离开父母和所有幻想幸福的偶像，并不重要；但我们去向谁；去找基督，还是不去；找上帝这样的人，是上帝实在的和永恒的喜乐；哦，这真是极其重要的事情！

2. This (to Me) coming out of the mouth of Jesus Christ, is all and all; 'tis heaven, 'tis glory, 'tis salvation, 'tis new paradise, 'tis the new city, 'tis the new life, 'tis the new precious elect stone laid in Zion, the new glory, the new kingdom: there is a greater emphasis, an edge and marrow of words and things, in this (to Me) than in all the scripture, in all earth and heaven, and all possible and imaginable heavens. 1. Why is Israel loosed? Here the cause, Psal. 81:11. Israel would none of me. Why drink thy rotten waters and cisterns of hell? Oh here is the cause, Jer. 2:13. Be astonished, O heavens! Why? For my people have committed two evils; (ah, these two are hundreds, and millions) they have forsaken me the Fountain of living waters. Is not Christ crying in all the gospel, who will have me? Who will receive me? Is not this the gospel-quarrel, John. 5:40. Ye will not come to me, that ye might have life? 'Tis no sport to die in sin, 'tis a sad fall to fall into hell, John 8:21. Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins; whither I go, ye cannot come.
这（对我来说）出自耶稣基督之口，是一切；它是天堂，是荣耀，是救恩，是新的乐园，是新的城市，是新的生命，是锡安上的新宝贵选石，是新的荣耀，是新的国度：在这（对我来说）中，比所有的经文、地球和天堂以及所有可能和可想象的天堂中，都有更大的强调、言辞和事物的精髓。以色列为何被释放？原因在此，诗篇 81:11。以色列不愿意我。为何喝你腐烂的水和地狱的水池？哦，原因在此，耶利米书 2:13。诸天啊，你们要惊奇！为什么？因为我的百姓犯了两件恶事；（啊，这两件事是数以百计、数以百万计的）他们离弃了我这活水的泉源。基督不是在福音中呼喊吗，谁愿意拥抱我？谁愿意接纳我？这不就是福音的争论吗，约翰福音 5:40。你们不肯到我这里来得生命，这并非嬉戏；陷入罪中是个悲惨的堕落，约翰福音 8:21。耶稣又对他们说，我要去了，你们要找我，你们要死在你们的罪中；我所去的地方，你们不能到。

3. If ye look to any other, it cannot save you, but one look on him would make you eternally happy; and you have it, Isa. 45:22. Look unto me, and be saved, all the ends of the earth; for I am God, and there is none else; come and have heaven for one look, for one turning of your eye: and when destruction cometh, that the church shall be like two or three olive berries left, and all the rest destroyed; what shall save the remnant? Isa. 17:7. At that day shall a man look to his Maker; and when Jerusalem is saved, and the Spirit of grace and supplication is poured on the house of David, Zech. 12:10. And they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son.
3. 如果你们寻求其他的，它不能拯救你们，但只要一瞥他，你们就会永远幸福；你们拥有这个机会，以赛亚书 45:22。你们要仰望我，就必得救，地极的人都要因我得救，因为我是神，再没有别神；只需一瞥，一转眼神，你们就能得到天堂；当毁灭来临时，教会将只剩下两三个橄榄果，其余的都被毁灭；那时，什么能拯救剩下的人呢？以赛亚书 17:7。到那日，人必仰望造他的主；当耶路撒冷得救，恩典和祷告的灵被倾倒在大卫家中的时候，撒迦利亚书 12:10。他们必仰望他们所扎的，为他悲哀，如同为独生子悲哀。

4. You are poor and naked; then saith Christ, Lean and hungry, and ye that want bread, and ye that sweat, and give out money, Isa. 55:2. Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. v. 3. Incline your ear to me, and hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David: then a soul dies a soul's death; he is lean, he eateth dirt, he has no bread, until he comes to Christ, Rev. 3:18. I counsel thee to buy of me. O this noble Me! this brave, celebrious, this glorious Me! I counsel thee to buy of Me (and not of others, who are but cozening bucksters) gold tried in the fire; gold buyeth all things, and is not bought: but this is not a common merchant; and buy of me white raiment, that thou mayest be clothed. But thou mayest have a burden on thee heavier than thy back or bones can stand under; then hear him, Mat. 11:18. Come unto me, all ye that labour and are laden, and I will give you rest: and because all are thirsty for some happiness, the desires are gaping for some heaven, Christ crieth at Jerusalem with a loud voice, with a good-will to save, John 7:27. If any man thirst, let him come to me, and drink. John 11:26. He that liveth, and believeth in me, shall never die.
你们这些贫穷赤裸的人；基督说，凡你们饥饿的人，你们需要食物的人，你们劳苦的人，拿出钱来吧！（赛 55:2）你们要侧耳而听我，好吃美物，使你们的心灵因丰盛喜乐。 （赛 55:3）你们要侧耳而听我，这样你们的灵魂必得生存；我必与你们立永约，就是我悯爱大卫的应许。这时，灵魂就会死去，吃土，没有食物，直到来到基督面前。我劝你从我这里买。（启 3:18）买火炼的金，穿白衣。在你感到负担超过你承受力时，听他的话（太 11:18）。凡劳苦担重担的人都可以到我这里来，我就使你们得安息。因为所有人都渴望幸福，对天堂的渴望几乎无法言喻，基督在耶路撒冷大声呼喊，怀着拯救的善意。（约 7:27） 若有人渴望，让他来找我喝。约翰福音 11:26。活着并且相信我，他永远不会死亡。

5. What greater reason than to hear this, Cant. 5:2. Open to me, my sister, my dove, my love, my undefiled! and wisdom's voice is sweet, Prov. 7:14. Hearken unto me therefore, O ye children, and attend to the words of my mouth. Isa. 49:1. Listen, O isles, to me; so he speaketh to his redeemed, Isa. 48:16. Come ye near to me. And,
5. 有什么比听到这个更重要呢，雅歌 5:2。打开给我，我的姐妹，我的鸽子，我的爱人，我的无瑕！智慧的声音是甜美的，箴言 7:14。因此，孩子们，请倾听我，注意我口中的话语。以赛亚书 49:1。诸岛啊，听我说；他这样对他的救赎者说，以赛亚书 48:16。你们靠近我。

There is nothing more fitting than that his oath stand, at the knee that will not bow to him shall break, Isa. 45:23. I have sworn by myself. Rom. 14:11. For it is written, As I live (saith the Lord) every knee shall bow to me, and every tongue shall confess to God.
没有什么比他的誓言更合适，不屈服于他的膝盖将会折断，以赛亚书 45:23。我指着自己起誓，罗马书 14:11。因为经上写着：“主说：我凭着我的永生起誓，万膝必向我跪拜，万口必向神承认。”

7. What greater honour can be, than such alliance? an that Christ speak so to his bride, Hos. 3:3. And I said unto her, Thou shalt abide for me many days, thou shalt not play the harlot, and thou shalt not be for another an, so will I be for thee; and Hos. 2:19. And I will betrothe thee unto me for ever; yea, I will betrothe thee unto me; v. 20. I will even betrothe thee unto me in faithfulness.
7. 有什么比这样的联盟更荣耀的呢？基督对他的新娘如此说，何西阿书 3:3。我对她说，你要多日为我居住，不可行淫，也不可归于别人，我也必这样待你；何西阿书 2:19。我必永远与你订婚，我必永远与你订婚，我必凭信实与你订婚。

8. In him is that which may be ground of faith and confidence, Luke 10:22. All things are delivered to me of my Father. Mat. 28:19. All power is given to me in heaven and in earth: there is a great trust put upon Christ, John 17:6. Thine they were, and thou gavest them me. Heb. 2:13. Behold, I, and the children that God hath given me. Luke 22:29. The Father has appointed a kingdom to Me.
他里面有可能成为信仰和信心的根据，路加福音 10:22。 耶稣前来 于他们身，对他们说，天上地下所有的权柄都已经赐给我了。马太福音 28:19。 天上地上的一切权柄都赐给我了。约翰福音 17:6。 他们是你的，你把他们赐给了我。 希伯来书 2:13。 看哪, 听主的仆人 与 主 在眼前. 路加福音 22:29。 父已将国赐给我。

This (to Me) hath yet a greater edge and fulness of Christ's soul-taking and drawing expressions: 1st, To Christ, we are drawn as to a friend; approaching to Christ, is expressed by coming to him. 1. We come to him, as to our home: the man that cometh to Christ, is in a friend's house; Christ will not cast him out, John 6:39. The man may throw down his loads and burdens, and cast himself and his burden on him, and find rest for his soul; he doth not stand, nor run any more, but sit down under the shadow of the tree of life, Cant. 2:3. I sat down under his shadow with great delight; Hebrew, I lusted or desired him, and sat down, and his fruit was sweet in my mouth. And how did Christ take the soul? O most kindly! v. 4. He led me into a house of wine. What do you think of a house of joy? Every stone, every raster, every piece of covering, wall, and floor, is the cheering consolation of the Holy Ghost; and what further? His banner over me is love; the colours and ensign of this christian, is, The love of Christ, v. 6. And what love-rest is here? His left-hand is under my head, and his right-hand doth embrace me. What a bed of love must that be, to lie in a corner, in a circle infolded in the two everlasting arms? The left arm is near the heart: such a soul must lie with heart and head upon the breast and heart of Jesus Christ; and above, and underneath for pillow, for covering, for curtains, arms of everlasting love: an house all made, within and without, of eternal joy and consolations, is incomparable; such a chamber of a king, such colours and hangings as love, such a bed as the embracings of Christ, you never heard of.
这（对我来说）具有更大的优势和基督灵魂吸引的表达：首先，我们被吸引到基督，就像朋友一样；接近基督，被表达为来到他面前。1.我们来到他面前，就像回到自己的家：来到基督的人，就像在朋友的家里；基督不会把他赶出去，约翰福音 6:39。人可以卸下他的负担，把自己和他的负担投在他身上，找到灵魂的安息；他不再站立，也不再奔跑，而是坐在生命树的荫下，雅歌 2:3。我坐在他的荫下，极其喜悦；希伯来文，我渴望他，坐下来，他的果子在我口中甜美。基督如何接纳灵魂？哦，最亲切！第 4 节。他领我进入一间酒家。你对一个喜乐之家有何看法？每一块石头，每一块栅栏，每一块覆盖物，墙壁和地板，都是圣灵的慰藉；还有什么？他的旗帜在我身上是爱；这个基督徒的颜色和旗帜是基督的爱，第 6 节。这里有什么样的爱的安息？他的左手在我头下，他的右手拥抱着我。 那是一个多么充满爱意的床啊，在一个角落里躺着，被两只永恒的臂膀环绕着。左臂靠近心脏：这样的灵魂必须将心和头放在耶稣基督的胸膛和心脏上；上面和下面作为枕头、覆盖物和窗帘的，是永恒的爱的臂膀：一个由永恒的喜乐和安慰构成的房子，内外都是如此，是无与伦比的；像国王的房间一样，有着爱的颜色和挂饰，像基督的拥抱一样的床，你从未听说过。

2. Life is the sweetest flower of any being, it is a taking thing now, 1 John 5:12. He that hath the Son, hath life; all out of Christ are dead men: so we come to Christ as our life, 1 Pet. 2:4. To whom coming as to a living stone, disallowed indeed of men; but that's no matter; chosen of God, and precious. Where read we, but here, of a stone with life, and so noble a life as an intellectual life, and then the life of God? O death, come to thy life, that is hid with Christ in God, Col. 3:3. Here a breathing living stone, and then a chosen one, of great price. Should all the crowned kings since Adam to the dissolving of this world, sell themselves, their globe of the earth, and all their precious stones, they should not buy a day's glory in heaven; but say that they should sell the earth and the heavens, and oppignorate or lay in pledge sun and moon and stars, if they were their moveable inheritance, and sell them all millions of times, they should be far from any comparable buying of the elect precious stone that is digged out of mount Sion, Job 28:13. Man knoweth not the price of wisdom, of this wisdom. ver. 18. No mention shall be made of corals or of pearls; for the price of wisdom is above rubies. ver. 19. The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold; there's no talking, no bidding in this market, so precious is the stone; but 'tis the stone living and breathing out heaven, and God infinitely more excellent than heaven.
生命是任何存在的最甜美的花朵，现在是一个可获得的东西，约翰一书 5:12。拥有子的人拥有生命；没有基督的人都是死人：所以我们来到基督面前，作为我们的生命，彼得前书 2:4。来到他这活石身上，虽然在人眼中被弃而不用，但这无关紧要；在神眼中被拣选，是宝贵的。我们在哪里读到过有生命的石头呢？还有如此高贵的生命，如智慧的生命，以及神的生命？哦，死亡啊，来到你的生命，那是与基督一同藏在神里面的，歌罗西书 3:3。这里有一块有呼吸的活石头，然后是一块被拣选的宝贵之石。如果从亚当到这个世界的毁灭，所有加冕的国王都卖掉自己、地球和所有宝贵的石头，他们也无法在天堂买到一天的荣耀；但是说他们应该卖掉地球和天堂，并抵押太阳、月亮和星星，如果它们是他们可移动的遗产，并且将它们卖掉数百万次，他们仍然远远不能与从锡安山挖出来的选民宝贵的石头相媲美，约伯记 28:13。人不知道智慧的价值，这智慧的价值，18 节。 不得提及珊瑚或珍珠；因为智慧的价值高于红宝石。非洲托帕石无法与之相比，纯金也无法估值；这个市场没有言谈，没有竞价，因为这块宝石如此珍贵；但它是一块活着的宝石，呼吸着天堂，上帝比天堂更加卓越无比。

3. To Me (saith Christ) because no excellency can be comparable to him, who only can give God to the sinner, John 14:6. No man cometh to the Father, but by me; it must be an incomparable privilege to come by Jesus Christ, to God. GOD, GOD is All in all; I cannot savingly be drawn to any but to him, who can reveal God to me. Christ is the bosom, the heart, the only new and living way and door to God; all creatures, angels, men, saints, are strangers to God. The substantial, the essential, the living intellectual image, and being, God must reveal God. Christ saith to Philip, John. 14:9. He that hath seen me, hath seen the Father: open Christ, and you open God; enjoy Christ, and you enjoy God; come into Christ, and you come to a new world, to a new all, to a new infinite ocean, and you fall in the bosom of a Godhead.
3. 对我来说（基督说），因为没有什么能与他相比的卓越，只有他能将上帝赐给罪人，约翰福音 14:6。没有人能到父那里去，非借着我；通过耶稣基督来到上帝面前，必定是一种无与伦比的特权。上帝，上帝是一切；我只能被吸引到能向我启示上帝的他那里。基督是怀抱，是心脏，是唯一通往上帝的新生之道和门径；所有的生物、天使、人类、圣徒都是对上帝陌生的。实质上，本质上，有生命的智慧形象和存在，只有上帝能启示上帝。基督对腓力说，约翰福音 14:9。看见了我，就是看见了父；打开基督，你就打开了上帝；享受基督，你就享受了上帝；进入基督，你就进入了一个新的世界，一个新的一切，一个新的无限海洋，你就陷入了神的怀抱。

4. To me] as to all perfection and compleatness of fulness; they are but all streams and shadows, and emptiness, while you come to Christ; poor nothing is an empty bottom to a sinner, John 1:16. Out of his fulness have all we received, even grace for grace; this is fountain fulness, God's fulness, Col. 2:9. For in Christ is fulness itself. 2. Not fulness going and coming; there is a fulness in the sea, but it is ebbing and flowing; a fulness in the moon, but decreasing and growing; a fulness in the creature, but going and coming, up and down: but in Christ there dwelleth a fulness; it is with Christ new moon and full moon, and dawning, and noon day all at once. 3. All fulness dwelleth in Christ: there is fulness of beauty in Absalom, but not of truth and sincerity; fulness of wisdom in Solomon, but not fulness of constancy; he gave his heart to pleasure and folly; fulness of policy in Achitophel, but not fulness of holiness and faithfulness to his prince; yea, it was fulness of folly to hang himself; fulness of strength in Samson, but not fulness of faith and soundness and courage of mind; he was strong in body, but soft and impotent in mind, and was overcome by a woman; there is an Hiatus, a hole and some emptiness in every creature: and angel's fulness sitteth neighbour to pure nothing; the angel may be turned into nothing, and is by nature capable of folly: but in Christ there is all fulness. 4. But, as every fulness is not all fulness, so every fulness is not the fulness of the Godhead; then, to Me] it is as much as the elect are drawn to Christ, as the choicest, the rarest amongst all.
对我来说，对于所有的完美和充实，它们只是一切流动和阴影，空虚，而当你来到基督面前时；对于罪人来说，贫穷无足轻重，约翰福音 1:16。我们都从他的丰盛中领受了恩典，恩典加倍；这是源泉的丰盛，上帝的丰盛，歌罗西书 2:9。因为在基督里有丰盛本身。2. 不是来去的丰盛；海中有丰盛，但是涨落潮汐；月亮中有丰盛，但是增减盈亏；生物中有丰盛，但是来去不定，上下浮动：但是在基督里有一个居住的丰盛；它在基督里是新月和满月，黎明和正午一起存在。3. 基督中有一切的丰满：押沙龙有美的丰满，但没有真理和真诚的丰满；所罗门有智慧的丰满，但没有坚定的丰满；他将心交给享乐和愚昧；亚希多弗有策略的丰满，但没有对君主的圣洁和忠诚的丰满；他自杀是愚蠢的丰满；参孙有力量的丰满，但没有信仰、健全和勇气的丰满；他身体强壮，但心智软弱，被一个女人征服；每个生物都有缺口、空洞；天使的丰满与纯粹的虚无相邻；天使可以变成虚无，本性上容易犯愚蠢；但在基督里有一切的丰满。然而，并非每个丰满都是上帝之丰满；对我来说，吸引选民归向基督，就像是最优秀、最珍贵的人。

2. So, amongst all choice things and all relations, he is the first, and most eminent and glorious. Among kings, Rev. 1:5. The Prince of the kings of the earth; Rev. 19:16. The King of kings, the Lord of lords; among prophets, the Prophet, raised out of the inward part of the brethren, Deut. 18:18. Among priests, the highest and greatest, the eternal Priest, after the order of Melchizedeck, Heb. 3:1; Heb. 7:17. Among gods, he stands, he's alone the only wise God, 1 Tim. 1:17. Among angels, the Angel of the Lord's substantial presence, the archangel, the head of angels, Isa. 63:9; 1 Thess. 4:16; Col. 2:10. Among beautiful things, the Flower of Jesse, the Rose of Sharon, the Lily of the valleys, fairer than the children of men, Isa. 11:11; Cant. 2:1; Psal. 45:2. There is such grace created in no lips, yea, uncreated grace is in no face, but in his only; among shepherds, the chief Shepherd, 1 Pet. 5:4. Among armies, the Standard-bearer, and chief among ten thousand, Cant. 5:10. Amongst creatures, the first-born of every creature, Col. 1:15. Amongst heirs, the heir of all things, Heb. 1:2. Among those that were dead, and is alive again, and the fruit that groweth out of death; Christ is the first born from the dead, Col. 1:18 and the first fruits of them that sleep, 1 Cor. 15:20. Among sons, he is God's first begotten Son, Heb. 1:6 his only begotten Son, 1 John 4:9. Among saviours, none to be named a Saviour under heaven but he only, Acts 4:12. Neither is there salvation in any other: the first among brethren, Rom. 8:29 the first-born among many brethren. In a word, He is the choice and the first of the flock, the flower, the first glory, the standard-bearer of heaven, the heart, the rose, the prime delight of heaven, the choicest of heaven and earth, the none-such, the chief of all beloveds. Some have one single excellency, some another; Abraham was excellent in faith, Moses in his choice of Christ above all the treasures of Egypt; David in his sincerity, having a heart like God's heart: but Christ hath all eminency of grace in one. Some are gods, that shall die as men; Christ the Prince of life was dead, but can die no more: some are wise, but he is wisdom itself: some are fair, but Christ is the beauty and brightness of the Father's glory. We are apt to have low and creeping thoughts of Jesus Christ, and to undervalue Christ.
所以，在所有选择的事物和关系中，他是第一个、最杰出和最荣耀的。在君王中，启示录 1:5 中的地球君王之王；启示录 19:16 中的万王之王、万主之主；在先知中，申命记 18:18 中从弟兄中兴起的先知；在祭司中，希伯来书 3:1 和希伯来书 7:17 中的最高和最伟大的、永恒的祭司，效法麦基洗德的秩序；在众神中，他独自站立，他是唯一的智慧之神，提摩太前书 1:17；在天使中，他是主的实质化身的天使，大天使，天使之首，以赛亚书 63:9；帖撒罗尼迦前书 4:16；歌罗西书 2:10；在美丽的事物中，他是耶西的花朵，沙仑的玫瑰，山谷的百合，比世人更美丽，以赛亚书 11:11；雅歌 2:1；诗篇 45:2。没有任何嘴唇中创造出这样的恩典，是的，没有任何脸上有创造出的恩典，只有他独有；在牧羊人中，他是首要的牧人，彼得前书 5:4；在军队中，他是旗手，是万军之中的首领，雅歌 5:10；在众生中，他是万物之首生，歌罗西书 1:15；在继承人中，他是万有之继承人，希伯来书 1:2。 在那些已经死了又复活的人中，以及从死亡中生长出来的果实中，基督是从死者中首先复活的，歌罗西书 1:18，也是睡眠者中的初熟果实，哥林多前书 15:20。在众子中，他是上帝的独生子，希伯来书 1:6，他是上帝的独生子，约翰一书 4:9。在救主中，除了他以外没有人能被称为天下的救主，使徒行传 4:12。除此之外，弟兄中的第一位，罗马书 8:29，许多弟兄中的长子。总之，他是群羊中的精选和第一，是天堂的花朵、第一荣耀、天堂的旗手、心脏、玫瑰、天堂的首要喜悦、天地间最优秀的、无与伦比的、所有所爱之中的首领。有些人有一种卓越的品质，有些人有另一种；亚伯拉罕在信仰上卓越，摩西在选择基督高于埃及所有财富上卓越；大卫在纯真上卓越，拥有一个像上帝一样的心；但基督在恩典的卓越上拥有一切。有些人是神，将像人一样死去；生命之君基督曾经死过，但再也不能死；有些人是智者，但他是智慧本身；有些人是美丽的，但基督是父荣耀的美丽和光辉。 我们往往对耶稣基督抱有低微和潜移默化的想法，并且低估了基督的价值。

3. There's need of an angel-engine framed in heaven, of a tongue immediately created by God, and by the infinite art of omnipotency, above other tongues, to speak of the praises of Christ; and that pen must be moulded of God, and the ink made of the river of the water of life, and the paper fairer than the body of the sun, and the heart as pure and innocent as sinless angels, who should write a book of the virtue and supereminent excellency of Jesus Christ: all works, even uttered by prophets and apostles, come short of Christ. Imagine that angels and men, and millions of created heavens of more than now are, should build a temple, and a high seat or throne of glory, raised from the earth to the highest circumference of the heaven of heavens, and millions of miles above that highest of heavens, and let the timber not be cedar or almug-trees, nor the inside gold of Ophir seven times refined, but such trees as should grow out of the banks of the pure river of water of life, that runneth through the street of the New Jerusalem, and overlaid with a new sort of gold that was found above the sun and stars, many degrees above the gold of Ophir; and let the stone not be marble, nor sapphires, nor rubies, nor digged out of the excellentest earth imaginable, but more refined than elementary nature can furnish; let every stone be a star, or a piece of the body of the sun, and let the whole fabric of the house exceed the glory of Solomon's temple, as far as all precious stones exceed the mire in the streets; and let Jesus Christ sit above in the highest seat of glory in this temple, as he dwelt in Solomon's temple; the chair should be but a created shadow, too low and too base for him. This is not yet like the Lord's expression by the apostle, shewing how eninent and high Christ is, Phil. 2:9. Wherefore God also hath more than exalted him; he saith not, [Gr. ho Theòs autòn hupsose,] God hath heighted or exalted Christ; but God hath [Gr. huperupsose] over-heighted and super-exalted him, and hath gifted to him [Gr. hónoma tò huper pân onoma] a name above all names, that is, real honour above all expression, above all thoughts: if such a temple and seat of majesty might be named, it should not be above every name, nor a glory above every glory that can be named, either in this world, or in the world to come.
3. 需要一个在天堂中构建的天使引擎，一个由上帝直接创造的语言，以及由无限的全能艺术创造出的超越其他语言的舌头，来述说基督的赞美之辞；而那支笔必须由上帝塑造，墨水由生命之水的河流制成，纸张比太阳的身体更美丽，心灵纯洁无罪，如同无罪的天使，他们应该写一本关于耶稣基督的美德和卓越卓越的书：即使是先知和使徒所说的一切作品，也无法与基督相提并论。 想象一下，天使和人类，以及比现在更多的创造的天堂，建造了一座庙宇，一个高耸的荣耀宝座，从地面升起到天堂的最高边缘，比那最高的天堂还要高出数百万英里，让木材不是雪松或香枫树，内部的黄金也不是经过七次精炼的俄斐黄金，而是那些生长在生命之水的纯净河岸上的树木，这条河流穿过新耶路撒冷的街道，并用一种在太阳和星星之上发现的新型黄金覆盖，比俄斐黄金高出许多度数；让石头不是大理石，也不是蓝宝石，红宝石，也不是从最优质的土地上挖掘出来的，而是比元素自然能提供的更纯净；让每块石头都是一颗星星，或者是太阳的一部分，让整个建筑物的荣耀超过所罗门的殿宇，就像所有宝石超过街道上的泥巴一样；让耶稣基督坐在这座庙宇中最高的荣耀宝座上，就像他住在所罗门的殿宇中一样；这个椅子只是一个被创造出来的影子，对他来说太低、太卑微了。 这还不像使徒所说的主的表达方式，显示基督是多么卓越和崇高，腓立比书 2:9。所以神也超乎地高举了他；他不是说，[希腊文 ho Theòs autòn hupsose] 神高举了基督；而是神[希腊文 huperupsose] 超越高举了他，并赐给他[希腊文 hónoma tò huper pân onoma] 一个超越一切名字的名字，也就是超越一切言辞、超越一切思想的真正荣耀：如果这样的尊贵之殿和宝座可以被命名，它不会超越一切名字，也不会超越这个世界或来世中可以被命名的一切荣耀。

To me] conversion is the drawing of a sinner to Christ, 'tis a supernatural journey, 'tis not a common way to come to this eternal wisdom of God, as saith Job. 28:7. A path which no sowl knoweth, and the vulture's eye hath not seen: where is the place of understanding? ver. 21. Seeing it is hid from all living, and kept close from the fowls of the air. Verse 22. Destruction and death say, We have heard the fame thereof with our ears. Verse 23. Where is it then? Nature's dark candle cannot shew it. Verse 24. God understandeth the way thereof, and he knoweth the place thereof. Prov. 15:24. The way of life is on high; the way of the life of all excellent lives, is an high and an exalted way, every man knows it not.
对我来说，转变是将一个罪人引向基督，这是一次超自然的旅程，这不是一条常见的通往上帝永恒智慧的道路，正如约伯书 28:7 所说。这是一条无人知晓的路径，秃鹰的眼睛也未曾见过，智慧的所在在哪里？第 21 节。因为这是对所有生灵隐藏的，对空中的飞鸟保密的。第 22 节。毁灭和死亡说，我们听说过它的名声。第 23 节。那么它在哪里呢？自然的黑暗蜡烛无法展示它。第 24 节。上帝了解它的道路，他知道它的所在。箴言 15:24。生命的道路在高处；所有卓越生命的道路，都是高高在上的道路，不是每个人都知道的。

2. Christ saith, by way of exclusion, that he getteth not one soul to him, but by strong hand and violence; never man comes to Christ on his own clay-legs, and with the strength of his own good-will, John 6:44. No man can come to me, except the Father, which hath sent me, draw him.
基督说，他不是通过自愿和自己的意愿，而是通过强力和暴力来吸引一个灵魂到他这里来；没有人能够凭借自己的力量和意愿来到基督面前，约翰福音 6:44。除非那差我来的父吸引他，否则没有人能到我这里来。

3. There be other acts of God, of an high reach, in these that come to Christ; as there must be resigning over, a making over of the Father to the Son, ver. 29. All that the Father giveth me, shall come: the Father's making over of any soul, or his giving one to Christ, is not by way of alienation, as if the man belonged no more to the Father, or were no more under the tutory and guidance of the Father, but under the Son. Famulists teach us, 'That there be distinct seasons of the working of the several persons of the Trinity, so as the soul may be said to be so long under the Father's, and not the Son's; and so long under the Son's work, and not the Spirit's.'
3. 在那些归向基督的人中，还有其他高深莫测的神迹，比如必须有一种将父亲交托给儿子的行为，如 29 节所说：“凡父所赐给我的，必到我这里来。”父亲将灵魂交托给基督，或者将一个灵魂赐给基督，并不是通过转让的方式，好像这个人不再属于父亲，或者不再在父亲的教导和引导下，而是在儿子的教导下。仆人主义者教导我们，“三位一体的各个人格在工作中有不同的季节，以至于可以说灵魂在父亲的工作下有一段时间，而不是在儿子的工作下；在儿子的工作下有一段时间，而不是在圣灵的工作下。”

We know no such distinct posts to heaven, nor such shifting from hand to hand; the saints have many bouts in their way to glory, but all the Three jointly at the same season help at the lifting of the dead out of the graves, John 6:39, 44, 45; John 5:24, 25. All the Three, in one dead lift, open blind eyes, and convert lost sinners, Matth. 11:25, 26, 27; Eph. 1:17, 18; Matth. 16:17; John 12:32; 2 Cor. 3:14, 15, 16, 17; John. 14:23; John 16:7, 8, 9, 10; John 14:16; Eph. 2:1, 2, 3, 4; 1 John 2:27; 1 John 5:6, 7. Grace, mercy, and peace, cometh at the same season, to the seven churches, from all the Three; from Him which is, and which was, and which is to come, and from the seven Spirits that are before the throne, and from Jesus Christ, who is the faithful Witness, &c. 2 Cor. 13:14; Rev. 1:4, 5. Then the Father so giveth the elect to the Son, as I should not desire to be out from under the care and tutory of the Father; the Father maketh them over, and keepeth them in his own bowels, and in the truth, John 17:2, 10, 11. So there is the Father's teaching, and the hearing and learning from the Father, John 6:45. It is written in the prophets, And they shall all be taught of God: every man therefore that hath heard, and hath learned of the Father, cometh unto me.
我们不知道有这样明显的通往天堂的职位，也没有这样的从一手到另一手的转移；圣徒在通往荣耀的道路上经历了许多战斗，但所有三位在同一时期共同帮助将死者从坟墓中抬起，约翰福音 6:39、44、45；约翰福音 5:24、25。所有三位在一次死亡的抬举中，使瞎眼看见，并使失丧的罪人归向上帝，马太福音 11:25、26、27；以弗所书 1:17、18；马太福音 16:17；约翰福音 12:32；哥林多后书 3:14、15、16、17；约翰福音 14:23；约翰福音 16:7、8、9、10；约翰福音 14:16；以弗所书 2:1、2、3、4；约翰一书 2:27；约翰一书 5:6、7。恩典、怜悯和平安同时从三位一体来到七个教会，来自那在、那在、那将要来的主，来自宝座前的七灵，来自耶稣基督，他是忠信的见证等等，哥林多后书 13:14；启示录 1:4、5。然后父亲将选民交给了儿子，以至于我不愿意离开父亲的照顾和教导；父亲将他们交给儿子，并在自己的怀抱和真理中保守他们，约翰福音 17:2、10、11。所以有父亲的教导，以及从父亲那里听和学习，约翰福音 6:45。 这是先知们所写的，他们都要蒙上帝的教导：凡听见过并从父那里学习过的人，都会来到我这里。

In the uses of the doctrine, I have three things to speak of; 1. What a sin they be under, who resist the right-arm of the Father. 2. What free-will and moral honesty can do, or how nothing they are, to work a communion with God. 3. These are to be refuted, who think we are neither to pray, nor to do, to work out our salvation in fear and trembling, but when the Lord by saving grace acteth in us, and draweth irresistibly. Now, to the end that this common gospel-sin may be the better seen in all its spots, consider, 1. What is in Christ the Drawer. 2. What is in grace, by which sinners are drawn.
在教义的运用中，我有三件事要谈论；1. 那些抵抗天父的右臂的人犯了什么罪。2. 自由意志和道德正直能做什么，或者说它们对于与上帝建立交流是多么无能。3. 那些认为我们既不需要祈祷，也不需要行动，在恐惧和战栗中努力拯救自己的人是错的，因为只有当主通过拯救的恩典在我们身上行动并不可抗拒地吸引我们时，我们才能得救。现在，为了更好地看到这个普遍的福音罪在所有方面的污点，考虑以下几点：1. 在基督里的吸引者是谁。2. 通过恩典，罪人被吸引。

1. In Christ the Drawer. There be many drawers suiting us: the world is the tail of the great red dragon, and his tail drew the third part of the stars of heaven, and did cast them down to the earth, Rev. 12:4. Glorious professors, like glistering stars up in heaven, are drawn away after the dirty world. Should there be more power in Satan's tail to draw down stars from heaven, than there is beauty and sweetness in Christ's face to ravish hearts, and are drawn away, and worship other gods, and serve them; yet they are but bastard-gods: Christ has a true, real Godhead in himself. Why will you not be drawn after the smell of his precious ointments? And, Acts 5:37. Judas of Galilee arose, and drew away much people after him, and they were destroyed. And, Jam. 1:14. Every tempted man (and who is not tempted?) is drawn away of his own lust; and this is a mother with child of death and hell: supposed goodness is an angle, a vast net, that draws millions of souls to eternal perdition; every man has a soul-drawer about him, devils and false teachers are pulling at and hailing souls. O be drawn by Christ; he is the rose without a thorn, the sun without a cloud, the beauty of the Godhead without a spot, he draws his Father's heart to love him, and delight in him: Christ's love, and the art of free-grace, are good at drawing of souls: there is not a soul-drawer comparable to him: ah! our hearts are as heavy as hell; suppose that hell were of the bigness of ten worlds, all of sand, iron or the heaviest stones in the world: nay, all fancies that pretend loveliness are but lies, and Christ true; every piece of fair clay is hell, and Christ heaven; every beauty blackness, and he all loves, Cant. 5:16.
在基督里，是一个引导者。有许多引导者适合我们：世界是那大红龙的尾巴，他的尾巴拖着天上星辰的三分之一，摔在地上，启示录 12:4。荣耀的信徒就像天上闪耀的星星，被世俗污秽的吸引离开。撒旦的尾巴能够用更大的力量把天上的星星拖下来，却不能像基督的面容那样美丽甜蜜，吸引人心，让他们跟随和崇拜别的神，而这些只是伪神：基督是真正的、实在的神。你为什么不跟随他宝贵香膏的香味？ 又如使徒行传 5:37 所说，“在那些日子，盖 士多巴的拿单起来，自夸为大；附合他的人约有四百，都被杀散了，归于无有”。 雅各书 1:14 又说，“但各人被试诱，乃是被自己的私欲牵引诱惑的。", 这是死亡和地狱的母亲:所谓的善，是一个天使，一个巨大的网，把数百万灵魂拖向永恒的沉沦，每个人身边都有一个抽离灵魂的人，魔鬼和虚假教师都在拉扯和拖拽。 被基督吸引；他是没有刺的玫瑰，没有云的太阳，没有瑕疵的神性之美，他吸引他父亲的心来爱他，并且喜悦他：基督的爱和自由恩典的艺术擅长吸引灵魂：没有一个能与他相比的吸引灵魂者：啊！我们的心重如地狱；假设地狱有十个世界那么大，都是沙子、铁或世界上最重的石头：不，所有假装可爱的幻想都是谎言，而基督是真实的；每一块美丽的泥土都是地狱，而基督是天堂；每一种美丽都是黑暗，而他是所有的爱，雅歌 5:16。

2. For alluring souls in a moral way, nothing like Christ in the gospel; David is called by the Holy Ghost, the sweet singer of Israel: when Christ speaketh to hearts, he sings like heaven, and like the glory of a new unseen world. Deut. 32:16. Joseph was blessed of the Lord, for the good-will of him that dwelt in the bush: 'Tis most alluring in Christ, that he is the bird in the bush, the bird of paradise, the turtle in our land, Cant. 2:12 that singeth the sweet gospel-hymns, and psalms of good tidings from Sion, peace, peace from heaven to the broken-hearted mourners in Sion; all the gospel is a love-song of Christ dying for love to enjoy sinners of clay, and to have them with him in heaven. Are not these love-songs of the bird whose nest was in the bush? If any man thirst (saith Christ) let him come to me and drink; and whosoever will, let him take of the water of life freely. If this cannot draw to Christ, the law, curses, rewards, cannot draw; Christ pipeth a spring of joyful news, but few dance, Mat. 11:16.
对于以道德方式吸引灵魂，没有什么比福音中的基督更好；大卫被圣灵称为以色列的甜美歌手：当基督对心灵说话时，他唱起来像天堂，像一个新的看不见的世界的荣耀。申命记 32:16。约瑟蒙上帝的祝福，因为住在荆棘丛中的他的美意：“基督最吸引人的地方在于他是丛中的鸟，天堂的鸟，我们土地上的鸽子，”雅歌 2:12，他唱着甜美的福音赞美诗，从锡安传来好消息的诗篇，向锡安的伤心人传递来自天堂的和平，所有的福音都是基督为了享受泥土中的罪人而死的爱之歌，为了让他们与他一同在天堂。这些难道不是那只鸟的爱之歌，它的巢穴在丛中吗？耶稣说：“人若渴了，就当到我这里来喝；若有人信我的，就如经上所说，从他腹中要流出活水的江河。”如果这不能吸引人归向基督，律法、咒诅、奖赏也不能；基督吹奏着一泉喜乐的好消息，但很少有人跳舞，马太福音 11:16。

3. The lower that high love descendeth, the sweeter and the more drawing, and the greater guiltiness not to be drawn. Christ came down from a Godhead, and emptied himself for us, to be a worm, and no man, Psal. 22:6. The last of men, Isa. 53:3 a doubt it was, if he were in the number of men, and so the word importeth; and he dwelt in the bush; he made not his nest among cedars, but in the bush [Heb. Seneh] a bush whence cometh Sinah or a desert and wilderness, such as was in Arabia. Christ taketh it hard, and weepeth for it, Mat. 23:37; Luke 19:42 that he came down as a hen in the bush, (O but Christ has broad wings, far above the eagle!) and would have made sinners in Jerusalem his young ones, to nourish them with heat, from his own bosom and heart; but they would not be drawn: and when he appeareth in a time of captivity, Zech. 1 to save his people out of captivity, many would not be saved; he is seen, ver. 8 amongst the myrtle-trees in the bottom. It is true, the myrtle-tree is far above the briar and the thorn, Isa. 55:13. Yet 'tis as much, as Christ dwells among the bushes, and came down to the lowest plants; for the myrtle is a bush rather than a tree, and grows in valleys, deserts, in the sea-shore: Christ is a young low plant, and a root out of a dry ground. 'Tis a matter of challenge, that none believed his report, and few were drawn by the Lord Jesus, who is God's arm; all the strength of God, and the drawing power of grace being in Christ, and in Christ who came down so low in his love to us. Low-stooping love refused, is a great deal of guiltiness; salvation itself cannot save, when love, submitting itself to hell, to death, to shame, to the grave, cannot save: you think little to let a love-song of the gospel four times a week pass by you; but you know not what a guiltiness it is.
3. 高尚的爱降临得越低，就越甜美、更具吸引力，而不被吸引则更加有罪。基督从神的本质降临，并为我们而舍弃自己，成为一只虫子，而非人类（诗篇 22:6）。他是人类中最卑微的，以赛亚书 53:3 有疑问，是否他属于人类的范畴，因此这个词的意思是如此；他住在荆棘丛中，他没有在香柏树中筑巢，而是在荆棘丛中（希伯来文中的 Seneh），这是一个产生 Sinah（即沙漠和荒野）的荆棘丛，就像阿拉伯一样。基督对此感到痛苦，并为此哭泣（马太福音 23:37；路加福音 19:42），因为他如同母鸡在荆棘丛中（哦，但基督有宽广的翅膀，远超过鹰！），他本来想把耶路撒冷的罪人当作自己的幼雏，用自己的胸怀和心脏温暖地哺育他们，但他们不愿被吸引。当他在被掳期间显现出来，撒迦利亚书 1 中为了拯救他的子民脱离被掳状态时，许多人不愿被拯救；他被看见在沟谷中的番石榴树中（诗篇 55:13 确实，番石榴树远高于荆棘和蒺藜）。 然而，这与基督住在灌木丛中并降临到最低的植物一样多；因为桃金娘更像是灌木而不是树木，生长在山谷、沙漠和海滩上；基督是一棵年轻的低矮植物，是从干燥的土地上生长出来的根。没有人相信他的报道，只有少数人被主耶稣所吸引，他是上帝的膀臂，上帝的力量和恩典的吸引力都在基督里，而基督在他对我们的爱中降得如此之低。拒绝低头的爱是一种巨大的罪过；当爱将自己屈服于地狱、死亡、羞辱和坟墓时，连救恩本身也无法拯救：你认为每周四次听一首福音的爱之歌对你来说微不足道，但你不知道这是多么的有罪。

4. The greater the happiness you are drawn to, the higher is the sin. Should Christ draw you to the mount burning with fire, to the law-curses, to the terrible fight of the fiery indignation of God, men would say it were less sin to refuse him; but he draws you, Heb. 12:22. To mount Sion, to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect; and to Jesus the Mediator of the new covenant, and to the blood of sprinkling. And he addeth, Despise not this; he is a speaker from heaven: 'tis but one house, one family, which is in earth and heaven; they differ but as elder and younger brethren. Paul, Rom. 16:7 putteth a note of respect on Andronicus and Junia, Who (saith he) also were in Christ before me. There is more honour put on them that are in glory before us, than on us: as the first-born of nature and grace, so the first-born of glory are honoured before us (we should not weep for our friend's crown and honour, when they die) yet they be all one house; then to be drawn to Christ is to be drawn to heaven. He should deservedly weep for ever, and gnash his teeth in hell, who in right-down terms refuseth to be drawn to heaven.
你被吸引到的幸福越大，罪就越重。如果基督把你带到燃烧着火焰的山上，到法律的咒诅之中，到上帝可怕的愤怒之战中，人们会说拒绝他是较少的罪过；但他把你带到了希伯来书 12:22 所说的锡安山，到永生上帝的城市，天上的耶路撒冷，到无数的天使群，到众子长的大会和教会，他们的名字写在天上，到众人的审判者上帝，到完全成圣的义人的灵魂，到新约的中保耶稣，到洒血的血。他还补充说，不要轻视这一切；他是从天上说话的：这只是一个家庭，一个家庭，地上和天上都有；他们只是长兄和幼弟的区别。保罗在罗马书 16:7 中对安德洛尼古和犹尼亚表示尊敬，他们在我之前就在基督里了。 在荣耀之前，对于那些已经在荣耀中的人，比对我们更加尊重；正如自然和恩典的长子一样，荣耀的长子在我们之前受到尊重（当他们去世时，我们不应该为我们朋友的冠冕和荣耀而哭泣）然而他们都是同一个家；那么被吸引到基督就是被吸引到天堂。那些明确拒绝被吸引到天堂的人应该在地狱中永远哭泣，咬牙切齿。

There is another ground of shewing what a high provocation it is, to resist the gospel-drawings of Christ's arm, and it is the way of resisting the operation of grace. Interpreters say on the text, that Christ's drawing, when he is lifted upon the cross, is a clear allusion to the manner of Christ's crucifying; for he, with his two arms stretched out, holdeth out his breast, openeth his bosom and heart, and crieth, Who will come and lodge in Christ's heart? And again, favours profered by a great friend in his death, ought not to be refused; and the sour tree of the cross was Christ's dead-bed; here he made his last will: and, which no dying friend doth, Christ dying, left his heart, and bowels of tender love to his dear friends; he died drawing and pulling in sinners to his heart. What a sin must it be, to meet his love with hatred and disdain? 2. Grace moveth in a circle of life, the spring and fountain is the heart of Christ, and it reflecteth back to Christ's heart; he resteth not with stretched-out arms, to pull, while he have his friends and church in at his heart. 3. The motion of free-grace is a subduing and conquering thing, and strong to captivate our love: when you see Christ dying and leaping for joy to die for you, and when ye see him set on his head a cup of thick wrath, of death and hell, and see him smile and sing, and sigh and drink hell and death for you, it layeth bands of love on the heart. What iron bowels must he have, who would break the cup on his face, and despise his love? Grace applied to the heart maketh it ingenuous, free, thankful; how can the sinner withhold his love, without the greatest guiltiness that ever devils committed? for they cannot resist Christ's drawing-love. O what sweetness of strongest and captivating love, to see Christ and the tear in his eye, and his face foul with weeping, and his visage more marred than any of the sons of men, Isa. 52:14 and a flood of blood on his body, Luke 22:44 and yet good-will, and joy, and delight to do and suffer God's will for us, sitting on his brows, Psal. 40:6, 7, 8; Heb. 10:5, 6, 7. Now, when Christ is burnt up with love, and sick of tender kindness; to cast water on this love, by resisting it, is the highest gospel sin that can be, except despiting of the Holy Ghost. And a third ground of aggravating to the full, this sin of resisting Christ's drawing, I take from the judgment and the plague and gospel-vengeance on such as Christ draweth, and they will not be drawn, and is the sin of the times: I refer these to two heads.
抵抗基督的福音吸引力是一种极大的挑衅，还有一种方式是抵抗恩典的运作。解释者在这段经文中说，当基督被钉在十字架上时，他的吸引力是对基督受难方式的明显暗示；因为他伸出双臂，展示他的胸膛，敞开他的心扉，呼喊着，谁愿意来住在基督的心中？再者，不应该拒绝在他临终时一个伟大朋友所提供的恩惠；十字架上的苦树是基督的临终之床；在这里，他留下了他的遗嘱：与其他临终的朋友不同，基督临终时将他的心和深情的肠子留给了他亲爱的朋友们；他临终时吸引并拉拽罪人进入他的心中。遇见他的爱却以仇恨和轻蔑回应，这是多么大的罪过啊！2. 恩典在生命的循环中运动，源泉是基督的心，它反射回基督的心；他伸出双臂不停地拉拽，只要他的朋友和教会在他的心中。3. 自由恩典的运动是一种征服和征服的力量，强大到能够俘获我们的爱：当你看到基督为你而死，为了你而欢跃，当你看到他将一杯满是愤怒、死亡和地狱的苦杯放在他的头上，看到他微笑、歌唱、叹息并为你喝下地狱和死亡，它会在心中激起爱的束缚。那些想要将杯子打在他脸上并蔑视他的爱的人，必须拥有多么坚硬的心肠呢？恩典应用于心灵，使其变得真诚、自由、感恩；罪人如何能够不给予他的爱，而不是犯下魔鬼所犯的最大的罪过呢？因为他们无法抵抗基督的吸引之爱。哦，看到基督眼中的泪水，他因哭泣而脸上肮脏，他的容貌比任何人的都更加毁损，以赛亚书 52:14，他的身上有一片血海，路加福音 22:44，然而他心中充满了善意、喜乐和乐意为了我们而行和忍受上帝的旨意，诗篇 40:6, 7, 8; 希伯来书 10:5, 6, 7，这是最强烈和最具吸引力的爱的甜蜜。现在，当基督被爱燃烧，被温柔的仁慈所困扰时，通过抵抗这种爱来浇灭它，是除了亵渎圣灵之外最严重的福音罪过。 而且，第三个加重的理由是，这种抵抗基督吸引的罪恶，我从对那些基督吸引而他们不愿被吸引的人的审判、灾难和福音复仇中得出，这是时代的罪恶：我将这些归结为两个方面。

1. This gospel-despising of Christ, now reigning in the age and kingdoms that we now live in, cometh near to the borders of the sin against the Holy Ghost; for the more men be convinced and enlightned, if they be not drawn to Christ, they are the nearer to this sin, Heb. 6:4, 5. Chap. 10:26, 27. Now, may we not think hardly of these who are convinced of many gospel-truths, and yet oppose them? Doth not Christ's move come near them, and they flee from it? Now, but to neighbour or border on the coasts of a sin, like to the sin against the Holy Ghost, may cost men as dear as the loss of their soul, and the next furnace for torment and pain, to these that sin against the Holy Ghost.
这种对基督的福音的蔑视，现在在我们所生活的时代和王国中统治，接近了犯下亵渎圣灵的罪边界；因为人们越是被说服和启迪，如果他们不被吸引到基督那里，他们就离这个罪越近，希伯来书 6:4,5，10:26,27。现在，我们难道不应该对那些被许多福音真理所说服，却反对它们的人感到困惑吗？难道基督的道路不是靠近他们，而他们却逃避它吗？现在，只是接近或接触到一种罪，就像亵渎圣灵的罪一样，可能会让人付出代价，就像失去灵魂和下一个炼狱一样，对那些犯下亵渎圣灵的人来说。

2. The temporal plague that cometh nearest eternal, is the judgment of God on the Jews that refused and resisted Christ: see what expression is put on the last judgment, that same is on the judgment of Jerusalem's destruction for resisting Christ: for, 1. It is hell-like, when mothers shall with their children had never been born; and when they shall, as damned, in the day of judgment, pray, Mountains fall on us, and hills cover us, Luke 23:29, 30.
2. 那最接近永恒的时代瘟疫，是上帝对拒绝和抵抗基督的犹太人的审判：看看最后审判的表达方式，就能了解对于抵抗基督而毁灭耶路撒冷的审判也是如此：因为，1. 当母亲们希望自己的孩子从未出生时，这就像地狱一样；当他们在审判的那一天，像被诅咒的人一样祈祷“山崩地裂”，路加福音 23:29, 30。

Use 2. If Christ draw all men to him, then they are far wide, who think, that free-will and moral honesty can bring men to heaven; there be no moralists in heaven, who were pure moralists on earth, and had nothing of the gospel-drawing, and of supernatural work in them: civil saints can never be glorified saints; thousands are deceived with this: they think their lamp can shew them light to know the bridegroom's chamber-door. But take these for marks of deluded men;
使用 2. 如果基督将所有人都吸引到他身边，那么那些认为自由意志和道德正直可以将人带到天堂的人是大错特错的；在天堂中没有道德主义者，他们在地上纯粹是道德主义者，没有福音的吸引和超自然的工作；世俗的圣徒永远无法成为荣耀的圣徒；有成千上万的人被这个迷惑：他们认为自己的灯可以照亮他们认识新郎的房门。但是将这些视为被欺骗的人的标志；

1. Such men will shout and cry at adultery, as he that took Abraham's wife from him: and a Cain may be madded with murdering his brother; but was Cain touched for gospel-sins? Is Judas wakened in conscience for that which is the special condemning gospel-sin, the cause of condemnation and dying in sin, John 3:36; John 16:9. Chap. 8:24. No, but for murdering his master: it is the light of the Spirit that seeth spiritual sins spiritually.
这样的人会因为通奸而大声喊叫和哭泣，就像那个夺走亚伯拉罕妻子的人一样；一个该隐可能因为杀害他的兄弟而发疯，但该隐是否因为福音中的罪而觉醒呢？约翰福音 3:36 和 16:9 以及 8:24 章节中所指的那种导致定罪和死在罪中的特殊福音罪，犹大是否因此而觉醒了良心？不，他是因为杀害了他的主人；只有灵的光才能以灵性的方式看到灵性的罪。

2. Profession looketh like paradise and the rain-bow; it is big in its own eyes, and the fairest for variety of colours; but it is a self-plague, and doth carry millions of souls to hell, without din and noise of feet; it is Christ acting judicially on the hypocrite, within pistol-shot of a besieged soul, making fire-works under the earth; and when all within are sleeping, Christ springeth a powder-mine, and burneth up all forward: gospel-fire-works make more than ordinary fury in the soul: open, open to Christ; multiplied fastings, and taking Christ's crown from him, are dreadful.
职业看起来像天堂和彩虹；它在自己眼中很大，并且色彩丰富；但它是一种自我折磨，不带噪音和脚步声就将数以百万的灵魂送上地狱；这就是基督在伪君子身上行使审判，就在被围困的灵魂近在枪杆之内，地下燃放烟火；当一切都在内部沉睡时，基督引爆了一个火药库，把所有的前进者烧毁了：福音的烟火在灵魂中引发的狂暴超乎寻常：向基督敞开心扉；多重禁食和从基督那里夺走冠冕是可怕的。

3. They had never a sick night for the want of Christ: gospel-profession is a light to let men see to sin, a candle to let men see to go to hell, and lie down in sorrow with art. Ah! what comfort is it, that I go to hell, no man seeing me, and by stealth, and my back to the pit? What a poor comfort, to go to eternal perdition, fasting and praying monthly, multiplying days of thanksgiving, and withal, plundering Christ of his royal crown, following the sins of prelates, whom God cast out before us, exercising rapine and unjustice, giving new laws to Christ, and planting plants, which God will root out? The manner of perishing is a poor accident of death. O but heart-boiling of love, a faint pulse, a pale and a lean sinner dying for the abence of Christ, no man but the spirit and physician knoweth what ails him, are sweet diseases. Let the love of Christ absent be in the man's soul a deep river. How sweet were it to be drowned in that river, and to die an hundred deaths in one day, because he whom the soul loves is gone away! O watchmen, know you not where he is? O daughters of Jerusalem, can you tell him that I am sick of love? O shepherds, where is Christ's tent? where dwells he? What is profession to this? a shadow, a straw, nothing, vanity.
他们从未因为没有基督而度过一个病痛的夜晚：信仰福音是一盏照亮人们犯罪道路的灯，一支引领人们走向地狱的蜡烛，让人们与艺术一同陷入悲伤。啊！我去地狱，没有人看见我，偷偷摸摸，背对深渊，这有什么安慰呢？以禁食祈祷的方式走向永恒的毁灭，增加感恩的日子，同时掠夺基督的王冠，追随神在我们之前赶出的主教们的罪恶，行使掠夺和不公正，给基督制定新的法律，种植上帝将要根除的植物，这有什么安慰呢？毁灭的方式只是死亡的一个可怜的意外。哦，但是爱的心在煮沸，一个虚弱的脉搏，一个苍白而消瘦的罪人因为没有基督而死去，除了圣灵和医生，没有人知道他有什么病。让基督的爱在人的灵魂中成为一条深河。在那条河里溺死是多么甜蜜，一天死上一百次，因为灵魂所爱的人离开了！哦，守望者们，你们不知道他在哪里吗？哦，耶路撒冷的女儿们，你们能告诉他我因爱而生病吗？哦，牧羊人们，基督的帐篷在哪里？他住在哪里？ 这对职业意味着什么？一道影子，一根稻草，虚无，虚荣。

2. What a deceitful thing is it, to make free-will the great idol, and to hire a house in heaven for the income and rent of merit? Can it be imagined, that the love of Christ can be hired? so much as it should have of hire, so much it should want of free-love: how can the heart of God be taken with the merit of man? Grace is the flower, and the freeness of grace like the beautiful bloom of the flower; and this freeness is so taking, that it lays bands and chains on the heart: were there a good deserving in the man to buy grace, the cord should be as a single and untwisted thread.
多么欺诈的事情，将自由意志作为伟大的偶像，并为功德的收入和租金在天堂租房？难道可以想象，基督的爱可以被雇佣吗？它应该得到多少报酬，它就会缺少多少自由的爱：上帝的心如何会被人的功德所打动？恩典是花朵，而恩典的自由就像花朵的美丽花瓣；这种自由是如此迷人，以至于它将心灵束缚住：如果人有好的功绩来买恩典，那么绳子应该像一根单独而未缠绕的线。

Use 3. Christ so draws all men to him, that drawn man's will is not forced, as we have seen; and therefore Libertines err foully, who make the drawn party, blocks and stones, and meer patients: hence these positions of Famulists and Libertines.
基督吸引所有人归向他，但被吸引的人的意愿并不被强迫，正如我们所见。因此，自由派犯了严重的错误，他们将被吸引的一方视为木头和石头，纯粹是被动的对象。因此，这些是仆人派和自由派的立场。

(a) 1. "In the saving and gracious conversion of a sinner, the faculties of the soul, and the working thereof, in things pertaining to God, are destroyed, and made to cease.
在一个罪人的拯救和恩慈的转变中，灵魂的能力和在与上帝有关的事情上的运作被摧毁并停止。

(b) 2. And, instead of these, the Holy Ghost doth come and take place, and doth all the works of these natural faculties, as the faculties of the human nature of Christ do.
2. 而且，圣灵来临并代替了这些，完成了所有这些自然能力的工作，就像基督的人性所具备的能力一样。

3. The (c) new creature, or the new man mentioned in scripture, is not meant of grace, but of Christ.
3. 圣经中提到的新造之人，指的不是恩典，而是基督。

4. Christ (d) worketh in the regenerate, as in those that are dead, and not as in those that are alive; or, the regenerate, after conversion, are altogether dead to spiritual acts.
基督在重生者中工作，如同在那些已经死去的人中，而不是在那些还活着的人中；或者说，重生者在转变之后，对于属灵行为完全是死的。

5. There (e) is no inherent righteousness in the saints, or grace, or graces are not in the souls of believers, but grace is Christ himself working in us; who are mere patients in all supernatural works.
圣徒中没有固有的正义，或者说恩典或恩赐不在信徒的灵魂中，而是恩典就是基督亲自在我们内工作；我们在一切超自然的工作中只是被动者。

6. Faith, repentance (f) new obedience, are gifts, not graces —— all the elect are saved, and receive the kingdom, as little children do their father's inheritance, passively. Mr. Towne saith, in sanctification as well as in justification, we are mere patients, and can do nothing at all. Assertion of grace, p. 11, 68.
6. 信心、悔改、新的顺服，都是礼物，而不是恩典 —— 所有蒙选的人都得救，都会领受天国，就像小孩子继承父亲的遗产一样，是被动的。教士汤恩说，在成圣和称义中，我们只是病人，根本做不了任何事情。恩典的宣告，第 11 页，第 68 页。

7. The Spirit (g) doth not work in hypocrites by gifts and graces, but in God's children immediately.
圣灵不是通过恩赐和恩典在伪君子中工作，而是直接在上帝的儿女中工作。

8. We may not (h) pray for gifts and graces, but only for Christ.
我们可能不会祈求恩赐和恩典，只祈求基督。

9. The efficacy (i) of Christ's death, is to kill all activity of graces in his members, that he might act all in all.

10. All the activity of a (k) believer, is to act sin.
所有一个信徒的行动，都是为了犯罪。

11. We are not bound (l) to keep a constant course of prayer in our families, or privately, unless the Spirit stir us thereunto.
我们没有义务在家庭或私下保持持续的祷告，除非圣灵激励我们这样做。

12. If Christ will (m) let me sin, let him look to it, upon his honour be it.
如果基督愿意让我犯罪，那就由他自己负责，这是他的名誉所在。

13. The new heart, and the walking in (n) God's commandments, are no condition of the covenant of grace: where is there one word, that God faith to man, Thou shalt do this? If God had put man upon these things, then they were conditions indeed; but when God takes all upon himself, where are then the conditions on man's part? —— If there be a condition, he that undertaketh all things in the covenant, must needs be in the fault: If the Lord work not in us a clean heart, and cause us not walk in his commandments, 'tis then the Lord's fault (absit blasphemia) if we sin against the covenant.
新的心灵和遵守上帝的诫命，并不是恩典约定的条件：上帝对人说了一句话吗？如果上帝让人去做这些事情，那么它们确实是条件；但当上帝把一切都承担在自己身上时，人的条件在哪里呢？——如果有条件的话，承担约定中的一切的人必然是有错的：如果主不在我们里面创造一颗洁净的心，并使我们不遵守他的诫命，那么如果我们违背了约定，那就是主的错（绝对不是亵渎）。

14. The (o) blessedness of a man, is only passive, not active, in his holy and unblameable walking."
14. 一个人的（o）幸福只是在他圣洁无可指责的行走中被动的，而不是主动的。

To the end that these errors may the more fully be discovered, we are to enquire, in these assertions, what activity we have in works of grace.
为了更充分地发现这些错误，我们要在这些断言中探究我们在恩典的工作中有什么活动。

Asser. 1. In the first moment of our conversion, called actus primus conversionis, we are mere patients,
Asser. 1. 在我们转变的第一刻，被称为转变的第一行为，我们只是患者，

1. Because the infusion of the new heart, Ezek. 36:26 the pouring of the Spirit of grace and supplication on the family of David, Zech. 12:10 and of the Spirit on the thirsty ground, Isa. 44:3 is a work of creation, Eph. 2:10; Psal. 51:10 a quickning of the dead. Eph. 2:1, 2, 3, 4; John 5:25; 2 Cor. 4:6 and the wilderness is not here a co-agent for the causing roses to blossom out of the earth.
因为新心的灌注，以西结书 36:26，大卫家族上帝的恩典和祈求的灵倾倒，撒迦利亚书 12:10，以及对干渴的土地的灵的倾倒，以赛亚书 44:3，这是一个创造的工作，以弗所书 2:10；诗篇 51:10，使死者复活，以弗所书 2:1, 2, 3, 4；约翰福音 5:25；哥林多后书 4:6，而荒野并不是使玫瑰从地里开花的共同作用者。

2. The effect is not wholly denied of the collateral cause, and ascribed wholly to another. If Peter and John draw a ship between them, with joint strength, you cannot say, the one drew the ship and not the other: but Christ said, flesh and blood maketh no revelations of Christ, but his Father only, Mat. 16:17; Mat. 11:25, 26, 27; Jam. 1:18; John 1:18. Then neither blood, nor the will of man, contribute any active influence to the first framing of the new birth; nor can clay divide the glory of regeneration, with the God of grace, who maketh all things new.
效果并不完全否认了间接原因，并将其完全归因于另一个原因。如果彼得和约翰共同用力拉一艘船，你不能说是其中一个拉了船而另一个没有：但基督说，血肉之躯不能启示基督，只有他的父能启示，马太福音 16:17；马太福音 11:25, 26, 27；雅各书 1:18；约翰福音 1:18。那么，血肉之躯和人的意愿都不会对新生命的初次形成产生任何积极的影响；泥土也不能与使万物更新的恩典之神分享重生的荣耀。

Asser. 2. The soul or its faculties are not destroyed in conversion: Peter's will which he had when he was young, was the same when converted, but renewed, John 21:18. The saints, that Peter writeth to, are not to run to the same excess of riot, as of old, when they wrought the will of the Gentiles, 1 Pet. 4:3, 4. Paul and Titus were the same men, when disobedient and serving divers lusts, and when converted, and now washen, regenerated, and justified heirs, Tit. 3:1, 2, 3, 4. Paul the same man, a persecutor, and an apostle; but grace made a change, 1 Cor. 15:9, 10. The same mind and spirit remaineth in nature; but they are renewed in the spirit of the mind, Rom. 12:2; Eph. 4:23. It is the same heart, but turned to the Lord, 2 Cor. 3:15, 16. Christ but removeth the scum, and the dross, and the false metal, and frames the man a new vessel of mercy.
阿瑟。2. 在转变中，灵魂或其能力并未被摧毁：彼得年轻时的意愿，在他转变后仍然存在，但得到了更新，约翰福音 21:18。彼得写信给的圣徒们，不应像从前一样放纵自己，像从前在外邦人中行恶的时候那样，彼得前书 4:3, 4。保罗和提多在不顺从和追求各种私欲时，与他们转变后，现在已经洗净、重生和成为称义的继承人时是同样的人，提多书 3:1, 2, 3, 4。保罗是同一个人，既是迫害者又是使徒；但是恩典带来了改变，哥林多前书 15:9, 10。本性中仍然存在着同样的思想和精神；但是他们在心灵的灵中得到了更新，罗马书 12:2；以弗所书 4:23。它是同一个心，但是转向了主，哥林多后书 3:15, 16。基督只是去除了浮渣、杂质和假金属，塑造了一个新的怜悯之器。

Asser. 3. The person of the Holy Ghost is not united to the soul of a believer, nor are there two persons here united or made one spirit by union of person with person; but the person is said to come to the saints, and to dwell with them, and to be in them, John 14:16, 17 and God hath sent the Spirit of his Son in our hearts, crying, Abba Father: not that the Holy Ghost, in proper person, doth in us formally, and immediately believe, pray, love, repent, &c. we being mere patients, in understanding, will, affections, memory, as Libertines teach: but the Holy Ghost cometh to the saints, and dwelleth in them, in the spiritual gifts, and saving graces, and supernatural qualities created in us, by the Holy Spirit, and acted, excited, and moved as supernatural and heavenly habits, to act with the vital influence of our understanding, will, and affections.
圣灵的位格并没有与信徒的灵魂合一，也没有两个位格通过位格的结合而成为一个灵魂；但是圣灵被说成来到圣徒身上，并与他们同住，进入他们内心，约翰福音 14:16,17 说神差遣他儿子的灵进入我们的心里，呼叫“阿爸，父”。并不是圣灵以自己的位格在我们里面正式地、直接地相信、祷告、爱、悔改等，我们只是作为被动者，在理解、意愿、情感、记忆方面，如同自由派所教导的那样。但是圣灵来到圣徒身上，并在他们内住，通过圣灵在我们里面创造的属灵恩赐、救赎的恩典和超自然的品质，作为超自然和天上的习性，以活力的影响激发和引导我们的理解、意愿和情感的行动。

I prove the former part: 1. Because such an union of the person of the Holy Ghost in us, believing, loving, joying, praying, and immediately in us, were that blasphemous deifying and godding of the saints†, so as believing, loving, praying, were not our works, but the immediate acts of the Holy Ghost; and either the saint manner of believing, or the cold slacked loving, and praying of saints, or their not-believing, and sinful omission of the acts of faith, love, praying, rejoicing, could not be more imputed to saints, as their sinful defects, and transgressions, (but must be laid on the Holy Ghost's score) than we can impute the splitting of a ship, to the ship itself, and not to the negligent and wilful pilot, who of purpose dasheth the vessel on a rock: but we must not in reason blame the ship, but the pilot; for the loss of the ship, is the only and proper fault of the man that steered the ship, and the ship is innocent and harmless timber: now, what sin can be in the saints in these supernatural acts, if the Holy Ghost immediately in his own person, steer the helm, and only without us, act these in us? We might with as good reason say, The shop that a man worketh in, doth make the portrait, which is a great untruth, since the artificer in the shop doth it, as say that the saints do pray, believe, rejoice, if the Holy Ghost immediately do all these in them, as in a shop.
我证明了前半部分：1. 因为圣灵在我们内部的人与我们的信仰、爱、喜乐、祷告的结合，立即在我们内部，这是对圣徒进行亵渎性的神化和神化†，因此信仰、爱、祷告不是我们的行为，而是圣灵的直接行动；无论是圣徒的信仰方式，还是冷漠的爱和祷告，或者他们的不信仰和对信仰、爱、祷告、喜乐的行动的罪恶疏忽，都不能被归咎于圣徒，作为他们的罪恶缺陷和过失（而必须归咎于圣灵），就像我们不能将船的破裂归咎于船本身，而不是归咎于疏忽和故意将船撞在岩石上的船长一样：我们不能因为船的损失而责怪船，而是责怪船长；因为船的损失，只是船长的唯一和真正的过错，而船是无辜和无害的木材：现在，如果圣灵直接以他自己的人在我们内部掌舵，并且只在我们之外行使这些超自然的行动，圣徒中还能有什么罪恶呢？ 我们可能同样有理由说，一个人工作的店铺制作了肖像画，这是一个大谎言，因为在店铺里的工匠制作了它，就像说圣徒们祈祷、相信、欢乐，是因为圣灵直接在他们身上做这一切，就像在一个店铺里一样。

2. Upon the same ground, the Lord's coming down and filling John Baptist from his mother's womb, and the apostles and Stephen full of the Holy Ghost, should be the Holy Ghost's personal filling of them, and his immediate acting in them, without any action of them, in preaching, praying, and their heavenly bold confessing of Christ before men; and there should be no difference between the ark and temple of Jerusalem, filled with the immediate presence of God, in the Lord's manifestation of his glory there, and these saints filled with God, in these works of free-grace. I shall not believe that the person of God can be said to be united to either ark, temple, apostle, or martyr; all the union is in the effects and manifestations of graces, or tokens of divine presence, which are creatures rising and falling with time.
在同样的基础上，主降临并充满了约翰洗者从他母亲的腹中，使使徒和司提反充满了圣灵，这应该是圣灵亲自充满他们，并在他们身上立即行动，他们在传道、祈祷和在人前勇敢承认基督的天堂行为中没有任何行动；在耶路撒冷的方舟和圣殿，充满了上帝的直接存在，主在那里显现他的荣耀，以及这些圣徒充满了上帝，在这些自由恩典的工作中，不应该有任何区别。我不相信上帝的位格可以说与方舟、圣殿、使徒或殉道者结合在一起；所有的结合都在恩典的效果和显现中，或者是神圣存在的标志，这些都是随着时间的推移而升起和消失的创造物。

3. That excellent and living ark, the most glorious and admirable thing that heaven hath, the Lord Jesus, is God and man, two natures united in one person. But both the word of God making that HE, that same holy thing, born of the Virgin Mary, the Son of God, Luke 1:35 and that same He, and person, who came of the Jews, according to the flesh, to be God blessed for ever, Rom. 9:5; Heb. 7:3; Mat. 16:13, 16. And the third general council, called that of Ephesus, and after the council of Chalcedone, verses 4 and 5 do evidence to us, that Christ cannot be two persons, as Nestorius dreamed, and one person. Paul spread the gospel from Jerusalem to Illiricum, about ten hundred miles. I know, not he, but the grace of God that was with him, 1 Cor. 15:9, 10 not he, but the Lord: true, but the question now is, Whether Paul and the Holy Ghost, in all these works of grace, were two persons become one spirit by union, as some dreamers affirm; because both did the work? I believe not. God and clouds rained down manna to Israel; O but Christ's Father (John 6) gave the manna: but the question is, If the person of God were united with the clouds or any second causes producing manna? So the Lord maketh rich and poor, killeth and maketh alive, maketh snow, frost, fair weather, drought, and rain, the sun to rise, and go down, and that in his own person, Father, Son, and Spirit; He, He only, made heaven, earth, sea, and all creatures, and the world: the Greek word Autos, Acts 17:25 and the Hebrew word Hu, Psal. 33:9 do prove him to be a person who doth all these: but we cannot say that the person of God must be united with clouds, ship, sea, sun, heavens, men fighting, and men saving and killing; and that God personally filleth all creatures; only God, in the immensity of his nature, is all these, and every where, and is in them by his operation: so the Holy Ghost is with the saints, and dwelleth in them, not by union of his person to them, or the immensity of his essence, which is, as David saith, every where, Psal. 139:7. Whither shall I go from thy Spirit? But so he is in heaven, in hell, in the sea. 2. But he dwelleth in the saints, in regard of the works, operations, gifts, and graces of the Holy Ghost.
那位卓越而有生命的方舟，天堂最光荣和令人赞叹的事物，主耶稣，是神和人，两个本性合而为一的人。但是，上帝的话语使那位同样圣洁的东西，由童贞女马利亚所生，成为上帝的儿子，路加福音 1:35，以及那位同样的他和人，按照血气而来自犹太人，为了永远受赞美的上帝，罗马书 9:5；希伯来书 7:3；马太福音 16:13, 16。以弗所的第三次大公会议以及迦尔基敦公会议后的第四和第五节向我们证明，基督不能像尼斯多律思所梦想的那样是两个人，而是一个人。保罗将福音从耶路撒冷传到伊利里库姆，大约有一千英里。我知道，不是他，而是与他同在的上帝的恩典，哥林多前书 15:9, 10 不是他，而是主：没错，但现在的问题是，保罗和圣灵在所有这些恩典的工作中，是两个人通过合一成为一个灵，如一些梦想家所说的吗？因为两者都做了这项工作？我不相信。上帝和云彩向以色列人降下吗哪；哦，但是基督的父亲（约翰福音 6）给了这个吗哪：但问题是，上帝的位格是否与云彩或任何产生吗哪的第二原因合一？ 所以主使人富有和贫穷，使人死亡和复活，使雪、霜、晴天、干旱和雨水，使太阳升起和落下，这一切都是他自己，父、子和圣灵；只有他，他独自创造了天、地、海和所有的生物和世界：希腊语的“Autos”（使徒行传 17:25）和希伯来语的“Hu”（诗篇 33:9）证明他是一个能做这一切的人；但我们不能说上帝的位格必须与云、船、海、太阳、天空、战斗的人和拯救和杀戮的人合一；上帝亲自充满了所有的生物；只有上帝在他的本质的无限中，是所有这些，无处不在，并通过他的运作在其中：所以圣灵与圣徒同在，并住在他们里面，不是通过与他们的位格的合一，或者他的本质的无限，正如大卫所说，他无处不在（诗篇 139:7）。“我往哪里去，躲避你的灵？但他在天上，在地狱，在海中。”2.但他住在圣徒中，因为圣灵的工作、行动、恩赐和恩典。

1. Because the Holy Spirit is in them, in that they have in them the fruits of the Spirit, Gal. 5:22 such as love, joy, peace, long-suffering, gentleness, goodness, faith; now these are not the Holy Ghost, who is eternal, and God uncreated, but are created in time, out of meer nothing, not out of the potency of the subject; but, ere God produce grace, so knotty and so rocky are we, and so contrary to grace, that he must fall upon a new and second creation, Eph. 2:10; Col. 2:10; Psal. 51:10. The same word that is used for creating heaven and earth, Gen. 1:1 is here used; it is not like the repairing of a fallen house, where the same timber and stones may do the work, or the repairing of decayed nature, when a healthy body recovereth out of a fever; grace is a rare and curious workmanship.
因为圣灵在他们里面，在他们里面有圣灵的果子，加拉太书 5:22，如爱、喜乐、平安、忍耐、温柔、良善、信心；现在这些不是圣灵，他是永恒的，未受造的上帝，而是在时间中创造的，不是从主体的潜力中产生的，而是在上帝产生恩典之前，我们是如此棘手和坚硬，与恩典如此相反，以至于他必须进行一次新的和第二次的创造，以弗所书 2:10；歌罗西书 2:10；诗篇 51:10。这里使用的是创造天地的同一个词，创世记 1:1；它不像修复一座倒塌的房子，可以用同样的木材和石头来完成工作，或者修复衰败的自然，当一个健康的身体从发烧中恢复过来；恩典是一项罕见而精细的工作。

2. We are said to grow in grace, 2 Pet. 3:18 and by grace to increase to the edifying of the body in love, Eph. 4:16 and to the measure of the stature of the fulness of Christ, 13 and to add grace to grace, 2 Pet. 1:5, 6, 7. and to go on to perfection, Heb. 6:1; Phil. 3:12. But the person of the Holy Ghost is not capable of growing, or addition, nor like the morning-light, or the new moon, that can grow and advance in perfection, being God blessed for ever.
我们被说成在恩典中成长，彼得后书 3:18，并且通过恩典在爱中增长，以建立身体，以至于达到基督的丰满的身量，以及在恩典之上增添恩典，彼得后书 1:5、6、7。并且继续追求完全，希伯来书 6:1；腓立比书 3:12。但圣灵的位格不能成长或增加，也不像晨光或新月那样能够在完美中成长和进步，愿荣耀归于永远的上帝。

3. If there be an union of the person of the Holy Ghost with the soul, and not an indwelling by graces, the believer, as a believer, must live by the uncreated and eternal life of the Holy Ghost, or a created life. Creatum vel increatum dividunt omne ens immediate, facut finitum & infinitum: not the former, neither any man, nor the man Christ can in any capacity be elevated so above itself, as to partake of the infinite life of God. How the manhood of Christ partaketh of the personal subsistence of the Godhead, is incomprehensible to me, except that it is not by such an union as my singular nature standeth under personality created, and is by assumption rather than union. However, if there be an union of the person of the Holy Ghost to our souls, it cannot be conceived, nor doth the scripture speak of it; if the saints live the life of God, it must be by created graces, and this is that we conceive.
如果圣灵的人与灵魂合一，而不是通过恩典的居住，那么作为一个信徒，必须以圣灵的非创造和永恒生命，或者创造的生命来生活。Creatum vel increatum dividunt omne ens immediate, facut finitum & infinitum: 不是前者，也不是任何人，也不是人基督可以以任何方式被提升到超越自身，以分享上帝的无限生命。基督的人性如何分享上帝的个人存在，对我来说是无法理解的，除非它不是通过像我的独特本质那样的合一而是通过假设而非合一。然而，如果圣灵的人与我们的灵魂合一，那是无法想象的，圣经也没有提到；如果圣徒们过上了上帝的生活，那必须是通过创造的恩典，这是我们所理解的。

4. The person of the Holy Ghost immediately acting in the saints, without them or any active and vital influence of the natural faculties, cannot be guilty of sin, because David and Christ are absolved of sin in this. They laid to my charge things that I knew not, that is, things that I never acted, crimes in which I had no action or hand: but we are blamed in the word; for all the omissions of holy duties; and the Holy Ghost cannot be blamed, for he bloweth when, and where he listeth, and is under no law in his motions of free-grace; then he who cannot be blamed in not acting, cannot be united as one Spirit, person, with person, with him who is justly to be blamed in not acting.
圣灵在圣徒中立即行动，没有他们或任何自然能力的积极和生命力的影响，不能犯罪，因为大卫和基督在这方面被赦免了罪。他们指控我不知道的事情，也就是我从未行动过的事情，我没有参与或涉及的罪行：但我们在圣经中受到责备；因为我们没有履行圣洁的职责；圣灵不能受到责备，因为他随心所欲地吹动，没有受到自由恩典运动的法律约束；那么那个在不行动时不能受到责备的人，不能与那个在不行动时应受责备的人合为一体，合为一灵。

Asser. 4. It must evidently follow that there is in the saints a grace created, that is neither Christ, nor the Holy Ghost in person: for what reason any hath to fancy an union of the person of Christ or the Holy Ghost in the saints, the same reason have they to say that all the three are united to the person of the believer in all supernatural actions; for the Father is said to draw men to the Son, John 6:44 and Christ to reveal the Father, and to draw men, John 1:18; John 12:32 and the Holy Ghost to reveal the deep things of God, 1 Cor. 2:10, 11. Now all the three in person do these, but all the three persons are not united to believers in person; this were a mystery greater than God manifested in the flesh, and unknown to scripture.
阿瑟尔。4.显然可以得出结论，圣徒中有一种创造的恩典，既不是基督，也不是圣灵的人：因为任何人都有理由想象基督或圣灵的人与圣徒的人合一，他们同样有理由说，所有三者都与信徒的人在所有超自然行动中合一；因为父被说成吸引人到子那里，约翰福音 6:44，基督揭示父，并吸引人，约翰福音 1:18；约翰福音 12:32，圣灵揭示神的深奥之事，哥林多前书 2:10, 11。现在，所有三个人都在亲自做这些事情，但并不是所有三个人与信徒亲自合一；这将是一个比神显现在肉体中更大的奥秘，并且圣经中未知的奥秘。

2. If Christ be all the grace of believers, faith in Christ, and the love of Christ should be Christ.
如果基督是信徒所有的恩典，那么对基督的信心和对基督的爱应该是基督。

3. Then should a believer, having a new heart and a new spirit, be christed, or godded; and God should be incarnate in every believer, and how many Christs should there be? and the new heart in one saint, and the grace given to Paul, should be the new heart given to Peter; whereas God hath given grace to every man, according to his measure; and there are diversity of gifts, but one Spirit, 2 Pet. 3:15; Phil. 1:9; Eph. 3:3, 4, 5; 1 Cor. 12:3, 4, 5, 6; Eph. 4:19.
然后，一个信徒应该有一颗新的心和新的灵，被基督化或被上帝化；上帝应该在每个信徒中成为化身，那么应该有多少个基督呢？一个圣徒中的新心和保罗所得的恩典应该是彼得所得的新心；然而，上帝按照每个人的分量给予恩典；有各种各样的恩赐，但只有一个圣灵，彼得后书 3:15；腓立比书 1:9；以弗所书 3:3, 4, 5；哥林多前书 12:3, 4, 5, 6；以弗所书 4:19。

Asser. 5. The grace of God and our free-will in a four-fold sense may be said to concur in the same works of grace.
上帝的恩典和我们的自由意志在四个方面上可以说在同样的恩典工作中相互合作。

1. When free-will receiveth no more from grace and the Lord's drawing, but only literal instruction; and if by our industry an habit of the knowledge of the letter of the word be acquired, it is necessary only to the casier believing, as Pelagius said, I may believe without preaching the gospel, by reading, but more easily by fair and powerful preaching, and by grace helping and assisting preaching, but yet without grace, but with greater difficulty, as I may go a journey on foot, but more easily on horse-back; then a horse is not simply necessary for the journey; and a ship may sail more easily and expeditely with sails, yet also without sails, with the help of oars, though with more difficulty. Thus Christ and his grace may be spared, we may sail to heaven by nature's sweating and free-will's industry, though the sails of grace could more expeditely promove our journey. Now, we think not that Christ draweth when men speak but the bare letter of the gospel, and softly request the dead with only sound of words, and syllables to live, and orators with golden words do pray and persuade the blind to see, and the cripples to walk; but 'tis long ere words fetch a soul to dry bones that they may live, or tie the broken eye-strings, or add vital power and life to eyes and ancle-bones.
当自由意志不再从恩典和主的吸引中得到更多，而只有字面上的教导；如果通过我们的努力获得了对圣经文字的了解，那只对于更容易相信是必要的，正如佩拉吉乌斯所说，我可以通过阅读而不需要传福音来相信，但更容易通过公正而有力的传道，以及恩典的帮助和辅助传道，但仍然没有恩典，但更困难，就像我可以步行旅行，但骑马更容易；那么马对于旅行来说并不是绝对必要的；一艘船可以更轻松、更迅速地航行，但即使没有帆，只靠桨的帮助也可以，尽管更困难。因此，基督和他的恩典是可以被省略的，我们可以通过自然的努力和自由意志的工作汗水航行到天堂，尽管恩典的帆可以更迅速地推动我们的旅程。 现在，我们认为基督并非在人们说话时吸引人们的是福音的字面意义，只是轻声地请求死者，只用言辞和音节使他们复活，演说家用金玉良言祈祷并劝说盲人看见，瘸子行走；但是，要用言辞将灵魂带到干枯的骨头上，使它们复活，或者修复破碎的眼带，或者给眼睛和脚踝骨添加生命力和活力，这需要很长时间。

2. Grace and free-will (as Bellarmine and the rest of the Jesuits with Arminians teach) may be thought to be two joint causes, the one not depending on the other, as two carrying one stone or burden, neither he helpeth him, nor he him, but both join their independent strength to one common effect. Bellarmine and Grevinchovious, with the like comparisons, do prove that we may storm heaven by the strength of free-will, without dependence on Christ; for three untruths are here taught. 1. That grace determineth not free-will; a saying destructive to providence: if God determine not all second causes, he is not master of all events, nor hath he a dominion of providence in all things that fall out, good and evil. 2. Grace doth not begin in all things that concern salvation, nor doth the Lord work in us to will and to do, if we will not do without any prior dependence on the influence of the grace of God; we as much work in ourselves willing and doing, as the Lord doth, and the Lord in his grace shall follow, and not lead our will. 3. Grace doth not confer any help on the will, to actuate it, and to strengthen it in doing good, in believing, repenting, loving God, hoping, (as Grevinchovius saith) but will and grace do both jointly meet in one and the same effect; in which, 4. Free-will divideth the spoil with Christ. And what need we say, Worthy is the Lamb, who has redeemed us, if free-will in the application of redemption share equally with the grace of Christ?
恩典和自由意志（如贝拉明和其他耶稣会士与阿尔米尼派所教）可以被认为是两个共同的原因，彼此不依赖，就像两个人一起搬运一块石头或负担，既不互相帮助，也不互相依赖，而是将各自独立的力量结合在一起产生共同的效果。贝拉明和格雷文科维奥斯以及类似的比较证明，我们可以凭借自由意志的力量而不依赖基督来攻击天堂；这里教导了三个不真实的观点。1. 恩典不决定自由意志；这种说法破坏了上帝的普遍性：如果上帝不决定所有第二因素，他就不是所有事件的主宰，也没有在发生的一切事物中拥有普遍的主宰权，无论是好是坏。2. 恩典并不在与救恩有关的一切事物中开始，主也不在我们里面工作，使我们愿意和行事，如果我们不在先前依赖上帝的恩典的影响下行事；我们在自己里面愿意和行事，就像主一样，主在他的恩典中将跟随我们的意愿，而不是引导我们的意愿。3. 恩典并不给予意志任何帮助，使其行动起来，在行善、相信、悔改、爱上帝、希望等方面加强它（如格雷文科维乌斯所说），但意志和恩典在同一个效果中共同出现；在这个效果中，自由意志与基督分享战利品。如果在救赎的应用中，自由意志与基督的恩典平等分享，我们还需要说，配得上那羔羊救赎我们吗？

3. The third way is, That free-will is said to believe, repent, love God, by a mere extrinsical denomination, because it carrieth that grace which formally and only doth perform all these supernatural actions; so grace doth all, and free-will is a mere patient, that conferreth no vital, subordinate and active influence in these acts: as we say, the apothecary's glass healeth the wound, because the oil in the glass worketh the cure; when the glass doth actively contribute nothing to the cure; or the ass maketh rich, when it carrieth the gold that enricheth only. This sense Antinomians hold forth make us mere patients and blocks in the way to heaven; and this sense Jesuits, especially Martinez de Repalda†, falsly chargeth upon Luther and Calvin; and the council of Trent, inspired with the same lying spirit, saith the same.
第三种观点是，自由意志被称为相信、悔改、爱上帝，仅仅是一种外在的称谓，因为它携带了那种形式上并且唯一能够完成所有这些超自然行为的恩典；所以恩典做了一切，而自由意志只是一个纯粹的患者，在这些行为中没有提供任何生命、从属和积极的影响：就像我们说，药剂师的玻璃瓶治愈了伤口，因为瓶子里的油起到了治疗作用；而瓶子本身对治疗没有积极的贡献；或者像驴子使人富有，因为它携带了使人富有的金子。安提法派持有这种观点，使我们成为天堂之路上的纯粹患者和木头；而耶稣会士，尤其是马丁内斯·德·雷帕尔达†，错误地指责路德和加尔文持有这种观点；而特伦特大公会议，受到同样虚假精神的启发，也说了同样的话。

4. The fourth sense is, That grace and free-will doth work so, as grace is the principal, first inspiring and fountain cause: 1. It being a new supernatural disposition and habit in the soul, John 14:23; 1 John 2:27; 1 John 3:9; John 4:14; Isa. 44:3, 4; Ezek. 36:26, 27; Deut. 30:6 a good treasure or stock of grace, Mat. 12:35; Luke 6:45. And also actually it determineth, sweetly inclineth and stirreth the will to these acts; yet so as free-will moveth actively, freely, and conferreth a radical, vital, and subordinate influence, and is not a mere patient in all these, as Antinomians dream, Psal. 119:32. I will run the way of thy commandments, when thou shalt enlarge my heart. John 14:12. He that believeth in me, the works that I do, he shall do, and greater than these. Mat. 12:50. He that doth the will of my heavenly Father, the same is my brother, &c. 1 Cor. 9:24. So run that ye may obtain. Rev. 2:2. I know thy works and thy labour. 1 Thess. 1:3. Remembring without ceasing your work of faith, and labour of love, and patience of hope. 2. We are not dead in supernatural works, and mere blocks, Rom. 6:11. We are alive unto God in Jesus Christ, Eph. 2:1. He hath quickned us, Rev. 2:3. For my name's sake, thou hast laboured, and hast not fainted. 1 Cor. 15:58. Be ye stedfast, unmoveable, always abounding in the work of the Lord. There is activity in the spirit to lust against the flesh, Gal. 5:17; Rom. 7:15. Nor is the blessedness of the saints only passive in receiving; though to be justified, and receive Christ's righteousness, be the fountain-blessedness, Psal. 32:1; Rom. 4:6, 7; Gal. 3:13. But the scripture speaketh of a true and solid blessedness in the action, Psal. 119:1. Blessed are the undefiled in the way. Isa. 56:3. Blessed is the man that doth this. James 1:12. Blessed is the man that endureth temptation. Psal. 119:2. Blessed are they that keep his testimonies. Psal. 106:3. Blessed are they that keep judgment. Rev. 22:14. Blessed are they that do his commandments. Mat. 5. Blessed are they that mourn, that hunger and thirst. Then there must be a part of blessedness in sanctification, as in justification; though the one be the cause, the other the effect.
第四个意义是，恩典和自由意志的作用是恩典是主要的，首先是激发和源泉的原因：1.它是灵魂中的一种新的超自然的倾向和习性，约翰福音 14:23;约翰一书 2:27;约翰一书 3:9;约翰福音 4:14;以赛亚书 44:3,4;以西结书 36:26,27;申命记 30:6 是一种良好的恩典宝藏或库存，马太福音 12:35;路加福音 6:45。而且实际上它决定，甜蜜地倾向和激发意愿去做这些行动；然而自由意志是主动地、自由地运动，并提供了一种根本的、生命的和从属的影响，并不仅仅是在所有这些方面的被动者，正如安提法人所梦想的那样，诗篇 119:32。我要跑你的诫命的路，当你扩大我的心。约翰福音 14:12。信我的人，他所行的事，他也要行，并且比这些更大。马太福音 12:50。行我天父的旨意的人，他就是我的弟兄，等等。哥林多前书 9:24。要这样奔跑，使你们可以得着。启示录 2:2。我知道你的工作和你的劳苦。帖撒罗尼迦前书 1:3。不住地记念你们因信心的工作，爱心的劳苦，盼望的忍耐。2.我们在超自然的工作中不是死的，也不是纯粹的木头，罗马书 6:11。我们在耶稣基督里活着，以弗所书 2:1。他使我们活过来，启示录 2:3。 为了我的名字，你努力工作，没有疲倦。哥林多前书 15:58。你们要坚定不移，不动摇，常常在主的工作上充满。在灵里有活动与肉体争战，加拉太书 5:17；罗马书 7:15。圣徒的福乐不仅仅是被动地接受；虽然被称义并接受基督的义是福乐的源泉，诗篇 32:1；罗马书 4:6, 7；加拉太书 3:13。但圣经也谈到在行动中有真实而坚固的福乐，诗篇 119:1。行走在完全道上的人是有福的，以赛亚书 56:3。行这事的人是有福的，雅各书 1:12。忍受试探的人是有福的，诗篇 119:2。遵守他的法度的人是有福的，诗篇 106:3。遵守审判的人是有福的，启示录 22:14。遵守他诫命的人是有福的，马太福音 5。哀恸的人是有福的，饥渴慕义的人是有福的。因此，在成圣中也必然有福乐的一部分，就像在称义中一样；虽然一个是原因，一个是结果。

Asser. 6. The Lord's working in us the condition of the covenant of grace, such as faith is, by his efficacious grace, doth not free us from sin, when we believe not; nor involve God in the fault, when he worketh not in us to believe, as Crispe imagineth. Here let me by the way remove the arguments of Dr. Crispe (Serm. 6. pag. 160.) by the which he imagineth, that there is no condition at all in the covenant of grace.
主要的工作是通过他的有效恩典在我们身上产生恩典约的条件，比如信仰，但当我们不相信时，并不能使我们摆脱罪恶，也不能使上帝陷入错误，正如 Crispe 所想象的那样。在这里，让我顺便驳斥 Crispe 博士的论据（Serm. 6. pag. 160.），他认为在恩典约中根本没有条件。

Arg. 1. "The covenant should not be everlasting, if it depended on a condition of faith to be performed by us; for we fail in our performances daily, and the covenant is annulled and broken so soon as the condition is broken.
如果约束取决于我们履行的信仰条件，那么它不应该是永恒的；因为我们每天都在履行中失败，一旦条件被打破，约束就会被废除和破坏。

Answ. 1. We speak not so, that the covenant of grace depends on a condition in us: dependency includes a causality in that of which the thing has dependency; we know nothing in us, either faith or any other thing that is the cause of the covenant of grace, or of the fulfilling of it: a cause is one thing, a condition caused by grace is another thing; for the perpetuity of the covenant, there is not required a condition always in act. 1. If at the eleventh or twelfth hour, you come to Christ, the nature of this covenant promiseth you welcome. 2. Particular failings, and acts of unbelief, do well consist with the habit and stock of faith that remaineth in him that is born of God; nor is the act so tied to a time. But, 3. There is by tenure of the covenant a privilege two-fold here. (1.) If by the law a man step a hair-breadth wide off the way, the door of paradise is bolted on him, and in again can he never enter, he must seek another entry, the man has done with heaven that way, the law knoweth not such a thing as repentance; but the covenant of grace being made with a sinner, a slip, an act of unbelief doth not forfeit the mercy of this covenant: but Christ faith, if you fall, there is place to rise again; if you sin, there is an Advocate, there is a blood of an eternal covenant; the covenant stands still to make up room for repeated grace, for a thread and continued track of free-grace and mercy, all along your foot never go out of the traces of renewed pardon while you be in heaven: though the child of God ought not to sin, yet can he not out-sin the eternity of the new covenant, nor can be sin an eternal Priest out of heaven. (2.) The law requireth a stinted measure of obedience, even to the superlative, with all the soul and the whole strength; any less is the forfeiting of salvation; but the covenant of grace stinteth no weak soul, Christ racketh not, nor doth he (as it were) play the extortioner, and say, either the strongest faith, or none at all; he maketh not Abraham's foot a measure to every poor sinner: many smoking flaxes, and broken reeds on earth, are now up before the throne; mighty cedars, high, tall, green, planted on the banks of the river of life. If Adam be the first in heaven, what though I be the last that enter in, though I close the door in the lowest room, so I see the throne, and him that sits on it, it is enough to me.
答案 1：我们所说的并不是恩典约束取决于我们的条件：依赖性包括对其依赖的事物的因果关系；我们对我们自己没有任何了解，无论是信仰还是其他任何事物，都不是恩典约束或其实现的原因：原因是一回事，由恩典引起的条件是另一回事；对于约束的永久性，不需要始终处于行动中的条件。1.如果在第十一或第十二个小时，你来到基督面前，这个约定的性质将欢迎你。2.特定的失误和不信的行为与那些已经重生的人中仍然存在的信仰的习性和储备是相符的；行为也不是与时间紧密联系在一起的。但是，3.根据约定的条款，这里有两个特权。（1.) 如果按照法律，一个人稍微偏离了正道，天堂的门就对他关闭了，他再也无法进入，他必须寻找另一条入口，这个人已经与天堂无缘了，法律不知道悔改这回事；但是恩典的约定与罪人成立，一次失误、一次不信的行为并不会使这个约定的怜悯失去效力：但基督说，如果你跌倒了，还有地方可以站起来；如果你犯罪了，有一位辩护人，有一份永恒的盟约的血；这个约定仍然存在，为了重复的恩典留出空间，为了一条不断延续的自由恩典和怜悯的轨迹，只要你在天堂，你的脚步永远不会偏离更新的宽恕的痕迹：虽然神的儿女不应该犯罪，但他无法超越新约的永恒，罪也无法使一位永恒的祭司离开天堂。（2.法律要求有限的服从，甚至是至高无上的服从，要全心全力；任何少一点都是失去救赎；但恩典的约束不会限制软弱的灵魂，基督不会折磨人，也不会像敲诈者一样说，要么有最坚固的信仰，要么就没有；他不会以亚伯拉罕的脚为标准来衡量每个可怜的罪人：许多冒烟的亚麻花和折断的芦苇现在站在宝座前；高大的香柏树，绿油油地种在生命之河的岸边。如果亚当是天堂中的第一个，那又怎样，即使我是最后一个进入的人，即使我在最低的房间关上门，只要我看到宝座和坐在上面的主，对我来说就足够了。

Dr. Crispe's 2d Arg. "All the tie of the covenant lieth on God, not any on man, as bond or obligation for the fulfilling of the covenant, or partaking of the benefits thereof, Heb. 8:10; Ezek. 36:25, 26; Jer. 31. The Lord promiseth to do all, and the new heart is but a consequent of the covenant; where is there in all this covenant, one word that God says to man, Thou must do this? If God had put man on these conditions, then they were conditions indeed: but when God takes all upon himself, where are then the conditions on man's part? Give me leave, suppose there should be a fault of performing in this covenant, whose were the fault? Must not the fault or failing be in him who is tied and bound to every thing in the covenant, and faith, He will do it? If there be a condition, and there should be a failing in the condition, he that undertaketh all things in the covenant must needs be in the fault, —— God faith not, Make yourselves clean, get you the law of God in your mind; get you power to walk in my statutes; and when you do this, then I will be your God, and enter in covenant with you."
克里斯普博士的第二个论点：“所有与盟约的联系都在上帝身上，而不在人身上，作为履行盟约或分享其好处的约束或义务，希伯来书 8:10；以西结书 36:25, 26；耶利米书 31。主应许做一切，而新心只是盟约的结果；在这个盟约中，上帝对人说了一句话吗？上帝若是给人设立这些条件，那么这些条件确实存在：但当上帝把一切都承担在自己身上时，人的条件在哪里？请允许我假设，在这个盟约中如果有履行的过失，那么谁的过失？难道过失或失败不应该归咎于那个对盟约中的一切都有责任和义务，并且相信他会履行的人吗？如果有一个条件，并且在这个条件中有一个失败，承担盟约中所有事情的人必然有过失，上帝并没有说：“使你们自己洁净，将上帝的律法放在你们的心中；使你们有能力遵行我的律例；当你们这样做时，我才会成为你们的上帝，并与你们立约。”

Answ. 1. We never teach that the making to ourselves a new heart is an antecedent condition required before the Lord can make the new covenant with us, as this man would charge Protestant Divines; but that it is a condition required in the party covenanting, which is conditio fœderatorum, non fœder is, and such a condition without which 'tis impossible they can fulfil the other condition, which is to believe, and so lay hold on the covenant: but it is clear, Antinomians think the new heart no inherent grace in us, but that Christ is grace working immediately in us as in stones, and the new heart is justification, without us, in Christ only. Let Crispe shew where the making of a new heart is commanded to us, as a consequent and an effect of the covenant; surely the new heart, the washing of us with clean water, be it an antecedent, or be it a consequent of the covenant of grace, it is a promise that God doth freely and of mere grace undertake to perform in us, Ezek. 36:26. A new heart will I give you: so, Jer. 32:39, 40; Jer. 31:33; Ezek. 11:19; Isa. 54:13; John 6:45; Ezek. 36:32. Not for your sakes do I this, faith the Lord God, be it known unto you; be ashamed and confounded for your own ways, O house of Israel. ver. 22. I do not this for your sakes, O house of Israel, but for mine holy name's sake, which ye have prophaned amongst the heathen, whither ye went. And Crispe faith, "The covenant in the Old Testament had annexed to it divers conditions, of legal washing and sacrifices, whereas the new covenant under the New Testament is every way of free-grace." He is far wide; conditions wrought in us by grace, such as we assert, take not one jot or title of the freedom of grace away: and though there be major gratia, a larger measure of grace under the New Testament, yet there is not magis gratia, there is no more of the essence of free grace in the one, than in the other; for all was free grace to them, as to us. Why did the Lord enter in covenant with the Jews more than with other nations? Deut. 7:7. The Lord loved you, because he loved you. Was Jerusalem, Ezek. 16 holier than the Ephesians, Eph. 2. No, their nativity was of the land of Canaan, their father an Amorite, their mother an Hittite, Ezek. 16:5. Thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born. ver. 6. And when I passed by thee, and saw thee polluted in thine own blood, I said to thee in thy blood, Live: and, to cause grace have a deeper impression and sinking down into the heart's bottom, he repeateth it again, I said unto thee in thy blood, Live. And will Crispe say that this is not a history of free grace, as far from bribe or hire of merit as in the world? or, will he say, it was God's meaning, first, Wash you with holy water, and sacrifice to, me and perform all these legal conditions to me, while you are Amorites and Hittites by kind; and that being done, I'll enter in covenant with you; when ye have done your work, I'll pay your wages, and be your God.
答案 1：我们从不教导，在主能与我们立新约之前，我们必须给自己造一个新心，这正如这个人指责新教神学家的那样；而是说，这是结盟方所要求的条件，这是结盟者的条件，而不是结盟的条件，如果没有这个条件，他们就不可能满足其他条件，也就是相信，并且抓住这个约定：但很明显，安提法派认为新心不是我们内在的恩典，而是基督直接在我们身上工作，就像在石头中一样，新心只是在基督里的称义，不在我们身上。让克里斯普（Crispe）展示一下，新心的制造是作为约定的结果和效果而向我们命令的；当然，新心，用清水洗净我们，无论是恩典的先决条件，还是恩典的结果，这是上帝自由并完全凭恩典承诺在我们身上完成的，以西结书 36:26：“我要赐给你们一个新心。”，耶利米书 32:39,40; 耶利米书 31:33; 以西结书 11:19; 以赛亚书 54:13; 约翰福音 6:45; 以西结书 36:32。 我这样做并不是为了你们的缘故，主耶和华如此说，愿你们知道。以色列家啊，因你们的行为而感到羞愧和困惑。我这样做并不是为了你们以色列家的缘故，而是为了我的圣名，你们在外邦人中亵渎了我的圣名。克里斯普说：“旧约中的约束附带了许多法定的洗礼和祭品，而新约下的新约则完全是自由恩典。”他大错特错；我们所坚称的恩典在我们里面产生的条件，丝毫没有削弱自由恩典的一点点。虽然在新约下有更多的恩典，但并不意味着在其中有更多的自由恩典；因为对他们来说，一切都是自由恩典，就像对我们一样。为什么主与犹太人立约，而不与其他国家立约？申命记 7:7 说：“耶和华爱你们，是因为他爱你们。”耶路撒冷是否比以弗所更圣？以弗所书 2 章。不，他们的出生地是迦南地，他们的父亲是亚摩利人，他们的母亲是赫人，以西结书 16:5。 你在开阔的田野上被抛弃，你的样貌令人厌恶，就在你出生的那一天。当我经过你身边，看到你被自己的血污染，我对你说，活下去；为了使恩典更深刻地印在心底，他再次重复，我对你说，在你的血中活下去。克里斯普会说这不是一部关于自由恩典的历史吗？这与世俗的贿赂或功利完全无关。或者，他会说，上帝的意思是，首先用圣水洗净你们，向我献祭，并满足我所有的法律条件，尽管你们是亚摩利人和赫人的后裔；等这些都做完了，我就与你们立约；当你们完成工作时，我会支付你们的工资，并成为你们的上帝。

2. This argument militateth strongly against every gospel-duty, and the whole course of sanctification; God must so be the cause, and only cause of all our sinful omissions, and sins under the covenant of grace, in that he promiseth to work in us to will and to do, and to give us grace to abstain from sin, but does not stand to his word, as Antinomians teach; which is an argument unanswerable to me, that 'tis the mind of Antinomians, that no justified person can sin, but in that they omit good, or commit ill, God is in the fault, not they; and that the justified are meer blocks in all the course of their sanctification; in all the sins they do, they are patients; God should more carefully see to his own honour, and not suffer them to sin: so they and the old Libertines, go on together. For say, that the new heart, that to will and to do, to persevere stedfastly in the grace of God, were no conditions of the covenant (sure, believing in the Lord Jesus is clearly a condition of the righteousness of faith, as doing is of the righteousness which is of the law, Rom. 10:3, 4, 5, 6, 7, 8; Gal. 4:22, 23, 24, 25, 26, 27, 28) say that to repent, pray, love God, and serve him, were not from God through the tye of the new covenant; yet God's promise, his single word, when he faith, He will do such and such things, is as strong a tye as his covenant and oath, when he knoweth 'tis impossible these things that he faith he will do, can be done, except he, of his meer grace, work them in us. Now, the Lord clearly promiseth, that he will give repentance, Acts 5:31. Sorrow for sin, the Spirit of grace and supplication, Zech. 12:10 acircumcised heart to love and to serve the Lord Deut. 30:6; Ezek. 36:26. Perseverance in grace, Jer. 32:40, 41; Isa. 54:10. chap. 59:20, 21; Psal. 1:3; John 4:14. Chap. 10:28; Phil. 1:6; Eph. 5:26, 27; 1 John 2:1. Then let D. Crispe or any Libertine say, when the saints sin, in not praying, in not sorrowing for sin, in not willing and doing, in their sins and falls in their christian race to heaven, let me speak in the words of Crispe, "Whose fault is it, or failing, not to perform the word or promise of God? God undertaketh by promise, yea by his simple word, to fulfil what he promiseth, and faith, He will work all these in us, yea to will and to do; Ergo, if it be not done, the fault cannot be man's, but it must be (which I abhor to write or speak) the Lord's."
这个论点强烈反对每一个福音责任和整个成圣的过程；上帝必须是我们所有罪恶遗漏和在恩典约下犯罪的唯一原因，因为他应许在我们里面运行意愿和行动，并给予我们克制罪恶的恩典，但他没有遵守他的话，正如安提法派所教导的；这对我来说是一个无法回答的论据，即安提法派认为没有被称义的人可以犯罪，但在他们遗漏善事或犯下恶行时，上帝是有错的，而不是他们；并且被称义的人在他们成圣的过程中只是纯粹的木头；在他们所犯的一切罪恶中，他们是被动的；上帝应该更加小心地看守自己的荣耀，不允许他们犯罪：所以他们和古老的自由派一起继续前进。因为说，新的心灵，那个愿意和行动，坚定地坚持在上帝的恩典中，不是约的条件（确实，信靠主耶稣显然是信仰的义的条件，正如行为是属于律法的义的条件一样，罗马书 10:3, 4, 5, 6, 7, 8；加拉太书 4:22, 23, 24, 25, 26, 27, 28)说悔改、祈祷、爱上帝和事奉他，并不是通过新约的方式来自上帝；然而，上帝的应许，他的一句话，当他说他会做这样那样的事情时，与他的约定和誓言一样有力，当他知道除非他凭借他纯粹的恩典在我们身上工作，否则他所说他会做的这些事情是不可能完成的。现在，主明确应许，他会给予悔改，使人忧伤于罪，赐予恩典和祈求的灵，割礼的心去爱和事奉主，坚持在恩典中，然后让 D. Crispe 或任何自由主义者说，当圣徒犯罪时，不祈祷，不为罪忧伤，不愿意和行动，在他们的罪和在他们通向天堂的基督徒之路上跌倒时，让我用 Crispe 的话来说，“不履行上帝的话语或应许是谁的过错或失败呢？ 上帝凭借承诺，甚至仅凭他简单的话语，来实现他所承诺的事情，并且信仰，他将在我们身上完成所有这些，甚至是意愿和行动；因此，如果这没有实现，错误不可能是人的，而必须是（我不愿意写或说的）主的。"

3. God takes all upon himself, in genere causæ gratiosæ. Liberrimæ independentis, primæ, non obligatæ ad agendum exulla lege; in the kind of a cause that worketh by meer grace, freely, independently, without any law above him to oblige him to do otherwise with his own, than he freely willeth, decreeth, promiseth; for men carnally divide God's decree, which is most free, from his promise, which is as free as his decree; but it followeth in no sort, (as Arminians and Jesuits object to us) therefore men, who do not believe, pray, walk holily, are not in the fault, being under a law to obey; for sinful inability to obey, can ransom no man from the obligation of obedience: and most blasphemous it is, that because God undertaketh in the covenant, that we shall walk in his commandments, as he doth promise, Ezek. 36:27 and that we shall fear him, Jer. 32:39, 40 that God should therefore be in the fault, and we free of all fault, when in many particulars we offend all, James 3:2 and we fear not God, in this or this sin; as is possible, and may be gathered from Joseph's speech to his brethren, who says he would not wrong them, for he feared God; and Job's word, that he durst not despise the cause of his servant, because he was afraid of God. Yet God promiseth, that he will keep Joseph, Job and all the elect, in the way of God's commandments, that they shall not fully fall away from him: God never, by promise, covenant, oath, or word, undertaketh to keep his elect from this or this particular breach and act of unbelief, against the convent of grace.
3. 上帝承担一切，以纯粹的恩典为原因。完全独立，最初的，没有任何法律强制他以外的行动方式；以纯粹的意愿、决定和承诺自由行动的原因；因为人们在肉体上将上帝的决定与他的承诺分开，而上帝的决定是最自由的，他的承诺与他的决定一样自由；但是它绝不会发生（正如亚米尼派和耶稣会对我们提出的异议），因此不相信、不祈祷、不圣洁行走的人不是有错，因为他们受到服从的法律约束；因为罪恶的无能力不能使任何人免除服从的义务：而且最亵渎的是，因为上帝在约定中承诺我们要遵行他的诫命，正如他在以西结书 36:27 中所承诺的那样，我们要敬畏他，耶利米书 32:39, 40 所以上帝应该是有错的，而我们却没有任何错，然而在许多方面我们都犯了错，雅各书 3:2 我们不敬畏上帝，在这个或那个罪上；这是可能的，并且可以从约瑟对他的兄弟们说的话中得出，他说他不会冤枉他们，因为他敬畏上帝；还有约伯的话，他不敢轻视仆人的事情，因为他害怕上帝。然而上帝应许，他将保守约瑟、约伯和所有选民，按照上帝的诫命的道路，使他们不会完全背离他：上帝从未通过应许、盟约、誓言或话语，承诺保护他的选民免受这个或那个特定的违背和不信的行为，违背了恩典的约定。

4. The fault against the gospel, or any sin in a believer, must justly be imputed to him, because he is tyed by the evangelic law not to sin in any thing; the gospel granteth pardons, but not dispensations in any sins: and it can in no sort be imputed to God, because if any believer fall in a particular sin or act of unbelief against the covenant of grace, the Lord neither decreed nor did ever undertake by covenant or promise to keep him by his effectual grace from falling in that sin; for the Lord would then certainly have keeped him, as he did Peter, and doth all the elect that are effectually called, that in mighty temptations their faith fail them not. Nor is the act of believing, that is wanting in that particular fall, such a condition of the covenant, as Christ either promised to work, or the necessary condition of the covenant of grace, or such a condition, the want whereof doth annul and make void the eternal covenant of grace.
福音的错误，或者信徒中的任何罪恶，必须公正地归咎于他，因为他受到福音法律的约束，不得在任何事情上犯罪；福音赐予宽恕，但不容许在任何罪上豁免：这不能归咎于上帝，因为如果任何信徒在特定的罪恶或不信约的行为中跌倒，主既没有通过约定或承诺决定保守他不跌倒在那个罪中；因为主必定会保守他，就像他保守彼得一样，也保守所有蒙召的选民，在巨大的试探中，他们的信心不会失败。相信的行为，在那个特定的跌倒中所缺乏的，不是约定的条件，基督既没有承诺要完成，也不是恩典约定的必要条件，也不是这样一个条件，其缺乏使永恒的恩典约定无效。

5. I here smell in Antinomians, that God must be in fault, as the author of our unbelief, our stony hearts, our walking in our fleshly ways, because God hath promised to give us faith, and a heart of flesh, to walk in his ways; as the old Libertines said, God was the principal and chief cause of sin, and that 'God did all things, both good and ill, and the creatures did nothing.' So Calvine, in institut. Adversus Libertinos, chap. 14. in epus. p. 446. Mr. Archer down-right saith, 'God is the author of sin.' What end is there of erring, if God leave us? It is true, the tie, and all the tie of giving a new heart, and the Spirit of grace and supplication, lieth on the Lord, who promised so to do, Deut. 30:6; Ezek. 11:19, 20. chap. 36:26, 27; Jer. 31:33, 34, 35, 36. But yet so that we are under the obligation of divine precepts to do our part, Ezek. 18:31. Make a new heart, and a new spirit; for why while ye die, O house of Israel? Jer. 4:4. Circumcise yourselves to the Lord, and take away the fore-skin of your heart, Eph. 5:23. Be renewed in the spirit of your mind, Rom. 12:1; Rom. 13:14 and 1 Thess. 5:17. Pray without ceasing. Psal. 50:15: Call upon me. Mat. 26:41. Watch and pray: therefore all the tie and obligation of whatever kind cannot so free us from sinful omissions, or can the tie ly on God; evangelic commandments are accompanied with grace to obey, and grace layeth tie on us also to yield obedience.
5. 我在安提诺米派中闻到了一种味道，认为上帝必须为我们的不信、我们的石心和我们在肉体中行走的方式负责，因为上帝曾经承诺给我们信心和一颗肉心，以便我们行走在他的道路上；就像古老的自由派所说的那样，上帝是罪恶的主要和主要原因，'上帝做了一切事情，无论是好是坏，而生物什么都没做。'所以卡尔文在《反对自由派》第 14 章中说，阿彻先生直截了当地说，'上帝是罪恶的创造者。'如果上帝离开我们，那么错误会有什么结局呢？诚然，给予新心和恩典和祈求的灵的一切责任都在主身上，他应许这样做，申命记 30:6；以西结书 11:19, 20；以西结书 36:26, 27；耶利米书 31:33, 34, 35, 36。但是我们也有神圣诫命的义务去尽我们的一份责任，以西结书 18:31。造新心，赋新灵，为什么你们还要死亡，以色列家？耶利米书 4:4。你们要自行割礼，除掉心上的包皮，以弗所书 5:23。要在心灵的新陈代谢中更新，罗马书 12:1；罗马书 13:14 和帖撒罗尼迦前书 5:17。要不住地祷告，诗篇 50:15：求告我，马太福音 26:41。 观察并祈祷：因此，无论是任何形式的束缚和义务都不能使我们摆脱罪恶的遗漏，也不能依赖上帝；福音的诫命伴随着顺从的恩典，而恩典也对我们施加了顺从的束缚。

'Tis a soul and ignorant mistake in Crispe, to make the covenant nothing but that love of God to man, which he cast on man before the children had done or evil, Rom. 9:1. That love is eternal, and hath no respect to faith as to a condition; but 'tis not the covenant itself, because it is the cause of the covenant. 2. To the love of election, there is no love, no work, no act of believing required on our part; yea, no mediator, no shedding of blood; we are lord with an everlasting love, before all these: but the covenant, though as decreed of God, it be everlasting (as all the works of creation and divine providence which fall out in time, and have beginning and end, are so everlasting; for God decreed from eternity to they should be) yet it is not in being formally, while be preached to Adam after his fall; and there is required faith on all the saints part, to lay hold on the covenant, Isa. 56:4 and to make it a covenant of peace to the saints in particular. 2. Faith is the condition of the covenant. 2. Christ the Mediator of it. Christ's blood the seal of it. 5. The Spirit must write it in our heart: but the love of election is a completed free, full love, before our faith, or shedding of blood or a Mediator be at all.
在克里斯普的错误中，他将约定仅仅视为上帝对人类的爱，这种爱是在孩子们做了恶事之前上帝对人类的投射，罗马书 9:1。这种爱是永恒的，不与信仰作为条件有关；但它并不是约定本身，因为它是约定的原因。2. 对于选民的爱，我们不需要爱、工作或信仰的行为；甚至没有中保、没有流血；在这一切之前，我们就被永恒的爱所主宰。但是，尽管作为上帝的旨意，约定是永恒的（因为所有在时间中发生的创造和神圣的供应的工作都是永恒的；因为上帝从永远中决定它们应该存在），但它在亚当堕落后向亚当传讲时并没有正式存在；并且所有圣徒都需要信仰，来抓住这个约定，以使它成为圣徒们的和平约定，以赛亚书 56:4。2. 信仰是约定的条件。2. 基督是约定的中保。基督的血是约定的印章。5. 圣灵必须将其写在我们的心中：但选民的爱是一种完全自由、充满的爱，在我们的信仰、流血或调停者出现之前就已经完成。

Object. "We are not saved, nor justified, nor taken in covenant by faith, as a work, (saith Crispe) for then we should not be saved by grace, and grace should not be grace: but we are justified by faith, that is, by that Christ which faith knoweth, according to that, By his knowledge shall my righteous Servant justify many; therefore faith is no condition of this covenant."
我们不是通过信仰作为一项工作而得救、被称义或被纳入盟约（如 Crispe 所说），因为那样的话，我们就不会因恩典而得救，恩典也就不再是恩典了。但我们是通过信仰被称义，也就是说，通过信仰所认识的基督，正如经上所说：“我的义仆因他所知道的使许多人称义。”因此，信仰不是这个盟约的条件。

Answ. The contrary rather followeth: 1. Seeing Crispe doth say, None under heaven can be saved till they have believed; we are not taken in covenant by faith; neither we nor scripture speak so; taking us in covenant, is before we can believe; but we lay hold on Christ and righteousness by faith, not as a work but a necessary condition required of us. 2. I leave it to the consideration of the godly, if believing in him who justifieth the ungodly be no condition; (a work justifying, I do not think it) but only I believe and know that Christ justified me before I believed, from eternity, as some say, when I was conceived in the womb Crispe saith; and that the threatning, He that believe not, is condemned already, carries this sense, He believeth not that he is not condemned, he is already condemned: Who can believe such toys?
答案：相反的情况更为明显：1. 因为 Crispe 说，除非人们相信，否则在天下没有人能得救；我们不是通过信仰而被纳入契约；我们和圣经都没有这样说；纳入契约是在我们相信之前；但我们通过信仰来抓住基督和公义，这不是一项工作，而是我们所要求的必要条件。2. 我把这个问题留给虔诚的人考虑，如果相信那使不虔诚者称义的人不是一种条件的话（我不认为这是一项称义的工作），只是我相信并知道基督在我相信之前就已经称义了我，从永远开始，正如有人说的，当我在母胎中受孕时，Crispe 说；而且这样说，“不相信的人已经被定罪”，意思是他不相信他已经被定罪，他已经被定罪了：谁能相信这样的玩意儿呢？

Believing is a receiving of Christ, John 1:22 Christ's dwelling in the heart, Ephes. 3:17. Then to believe, must be to know that Christ was in me before believed, and that I received him from eternity, or on my conception.
相信是接受基督，约翰福音 1:22 基督在心中的居住，以弗所书 3:17。那么相信，必须是知道在我相信之前，基督已经在我里面，并且我从永恒中接受了他，或者在我受孕时接受了他。

To believe, maketh me a son born, not of flesh blood, John 1:12, 13 and Gal. 3:26 and by faith we receive the Spirit: this then must be nothing but I know by the light of faith, I was a son before, had received the Spirit, before I believed. What we absurd?
相信使我成为一个生而非血肉的儿子，约翰福音 1:12,13 和加拉太书 3:26，通过信仰我们接受圣灵：这就是我所知道的，不能不是这样，我凭信仰之光之前已经是儿子，之前已经领受了圣灵，之前我信仰之前。我们荒谬吗？

And by faith I live not, Christ liveth in me, and I am crucified and mortified; that is, by faith how that I did live the life of God, and was crucified to the world: whereas I was dead in sins, before believed.
我不靠信仰活着，而是基督在我里面活着，我已经被钉在十字架上并被抑制；也就是说，通过信仰，我过上了神的生活，并对世界产生了厌倦：而在信仰之前，我在罪中已经死了。

And, because believing is somewhat more than a naked act of the mind, it being a fiducial adherence so, and an affiance, acquiescence, and heart-reliance, and staying on Christ, or a rolling of ourselves on God for salvation, as is clear in the original holy languages of scripture, Psal. 18:18; Isa. 26:3; Psal. 112:8; Isa. 10:21; Mic. 3:11; Psal. 22:8; Psal. 55:22; 1 Pet. 5:7; Cant. 8:5; John 1:12. 'Tis too hungry a notion of faith, to make it nothing but a swing of that which really was before; for heart-adherence is not an act of the mind, and so not an act of knowledge, but of the will and affection, in which there is no act of knowledge formally, though it presuppose an act of knowledge.
相信不仅仅是心灵的赤裸行为，它是一种信心的依附、托付、顺从和对基督的信赖，或者在上帝的拯救上依靠自己，正如圣经的原始圣言所清楚表明的那样。（诗篇 18:18；以赛亚书 26:3；诗篇 112:8；以赛亚书 10:21；弥迦书 3:11；诗篇 22:8；诗篇 55:22；彼得前书 5:7；雅歌 8:5；约翰福音 1:12）。将信心看作之前已经存在的一种波动的想法，这样的看法并不足够，因为心灵的依附不是心灵行为，也不是知识的行为，而是意志和感情的行为，在其中并没有形式上的知识行为，尽管它预设了知识行为。

Then wicked men must be in their sins, not justified in his blood, because they will not know that Christ died for them in particular, and that Christ bore their sins on the cross, and justified and pardoned them long ago; all which to believe, is to hold a lie in the right-hand. But to return.
邪恶的人必须活在罪中，不能因他的血而被称义，因为他们不知道基督为他们个人而死，基督在十字架上担负了他们的罪，并且早已使他们称义和宽恕；相信这一切就是握着谎言。但是回到原文。

Asser. 7. How the Lord worketh in us to will and to do, the power and the act, and yet we are guilty in our omissions of good, or in our sinful and remiss manner of working with the grace of God, is a point more mysterious than I dare undertake to explain. If these may give light, I offer them to the reader.
主题 7：主如何在我们内心工作，使我们有意愿和行动的能力，然而我们在不行善或者在与上帝的恩典合作时犯罪或者懈怠，这一点比我敢于解释的更加神秘。如果这些能给读者带来一些启示，我愿意提供给他们。

Pos. 1. Grace, free-grace, is the great and master-wheel, that carrieth about heart, senses, foot, and hand; and not that only, but seed and tree and fruit, the flower, the principle dependeth necessarily on free-grace: and for a third, the state and condition is higher than either principle, or seed, or fruit; to be an heir of glory, is more than a supernatural principle of gift, and more than one single action above nature. Grace must make the principle gracious, and grace must in-act and quicken the principle to bring forth; and grace's policy makes natural men, citizens of heaven, sons of God, heirs of life, John 1:12, 13; Gal. 4:4, 5.
位置 1：恩典，自由的恩典，是伟大而主要的轮子，它带动着心灵、感官、脚和手；不仅如此，种子、树木和果实，花朵，原则都必须依赖自由的恩典：第三，状态和条件比原则、种子或果实更高；成为荣耀的继承人，比超自然的恩赐原则更重要，也比超越自然的单一行动更重要。恩典必须使原则变得有恩典，恩典必须使原则行动起来并使其生出果实；恩典的策略使自然人成为天堂的公民，上帝的儿子，生命的继承人（约翰福音 1:12,13；加拉太书 4:4,5）。

Pos. 2. This must stand as a ground, That there is not any gracious act performed by the members, but the head Christ is so interested in it, that, as even the finger and toe, in the natural body, cannot stir without the motion takes its beginning from life and head; so neither can the mystical body, or any joint or member of it, act or move in its supernatural orb of grace, but every individual act of grace must pay the rent of glory to the mystical head, whose predeterminating influence does act and steer the ship: for Christ is not only the compass, and day-star, according to which spiritual motions are directed, and hand and finger, foot, (and all see with the visive power seated in the head, for they have no faculty of seeing in themselves) and the saints in these actions stir with the light in the two eyes, or seven eyes and lamps that are in the Head Christ; but also the real motions of grace, in their physical, as well as in their moral sphere, are shapen and acted by Christ. It is not much (though it be a wonder) that a huge great ship, made up of so many pieces of dry dead timber, can move regularly through so many circles, compasses, turnings of many coasts, countries, change of winds, ten thousand miles, to a certain harbour, when timber is acted and moved with the borrowed art and reason of a man stirring the helm; so there is a [Gr. lógos,] a reason, a wisdom in him, Who is made our wisdom, to act the saints in their heavenward motion, that are carried through so many sea-circles, turnings, contrary winds of temptations, afflictions, various soul-dispensations of sweet and sour, absence, presence, going and conling again of Christ, to such a determinate home as heaven: for the Father must thank the steersman Christ, his Son! that the broken bark and all his poor friends are landed, with the borrowed art of Christ; and no more thanks or praise to us, than to dead timber. That we should be [Gr. eìs tò einâi hemâs,] to the praise of his glory, Eph. 1:12 as if our passive being (it is a borrowed expression, for we are co-agents with and under Christ, in the work) were destinated to the praise of the glory of his grace: but we are so drawn, as Christ is great Lord moderator and author; and God in the second and new world of grace, as God creator is in all actions of nature, John 15:5. Without me, (as your vine-tree, in whom you grow, and a stock in whom you bring forth fruit, every blossom of life, every apple) ye can do nothing. Phil. 2:13. For it is God that worketh in you to will and to do, according to his good pleasure. 2 Cor. 13:3. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you; then every word that Paul spoke, Christ in him spoke it not formally, as if Paul had been a meer patient, but efficaciously, Rom. 15:18. For I will not dare to speak of any of these things which Christ hath nor wrought by me, to make the Gentiles obedient by word act deed. Isa. 27:3. I the Lord do keep it, (the church, the garden of red wine) I will water it every moment, lest any hurt it, I will keep it night and day. Keeping and watering every moment, is grace actual every moment, to make his tender vines grow, and preserving his owa from succumbing under every temptation.
位置 2。这必须成为一个基础，即成员们并没有进行任何恩慈的行为，而是基督作为头部对此感兴趣，就像自然身体中的手指和脚趾不能在没有生命和头部的运动开始的情况下移动一样；因此，神秘的身体或其任何关节或成员在其超自然的恩典轨道中也不能行动或移动，而每一个恩典的个别行为都必须向神秘的头部支付荣耀的租金，其预定的影响力会行动并操纵船只：因为基督不仅是指南针和晨星，指导着属灵的运动，手指、脚（以及所有的人都是通过位于头部的视觉力量来看见的，因为他们自己没有看见的能力），圣徒在这些行动中与头部基督中的两只眼睛或七只眼睛和灯一起运动；而且，恩典的真实运动在其物理和道德领域中也是由基督塑造和行动的。 虽然这是个奇迹，但一艘由许多干枯的木材组成的巨大船只能够在许多圈子、罗盘、海岸、国家的转弯中有规律地移动，经历万里之行，最终到达一个确定的港口，这并不奇怪，因为木材在舵手的借用技艺和理智的作用下被操纵和移动；同样，有一种智慧、理性在那位成为我们的智慧的人身上，他引导圣徒们向着天堂前进，他们经历了许多海洋的循环、转折、逆风的试探、磨难、各种甜酸的心灵分配、离别、相聚、基督的来去，最终到达天堂这样一个确定的家园：因为父亲必须感谢舵手基督，他的儿子！是他借用基督的技艺，让这艘破船和他所有的贫穷朋友都登陆了；我们没有比干枯的木材更多的感谢或赞美。我们应该成为他荣耀的赞美，以弗所书 1:12 仿佛我们被动的存在（这是一个借用的表达，因为我们与基督一起是共同的代理人，在工作中是他的下属）被注定要赞美他恩典的荣耀：但我们被吸引，就像基督是伟大的主宰和创造者；在恩典的第二个和新世界中，上帝就像创造者在自然的一切行动中一样，约翰福音 15:5。没有我，（就像你们成长的葡萄树，在你们里面生长的树干，每一朵生命的花朵，每一个苹果）你们一无所能。腓立比书 2:13。因为是上帝在你们里面运行，使你们愿意行事，都是按他的美意行事。哥林多后书 13:3。既然你们寻求基督在我里面说话的证明，对你们来说，这并不是软弱的，而是在你们中间有力的；那么保罗所说的每一句话，都不是保罗作为一个纯粹的患者说的，而是有效地说的，罗马书 15:18。因为我不敢谈论基督没有通过我所做的任何事情，以言语行动使外邦人顺从。以赛亚书 27:3。我耶和华保守它（教会，红酒的园子），我将时刻浇灌它，免得有人伤害它，我将日夜保守它。 每时每刻的保持和滋润，是每时每刻的实际恩典，使他娇嫩的藤蔓生长，并保护他的心灵不受每一种诱惑的侵害。

2. There were no ground for Adam's thankfulness and praise, that he stood one moment, or that he gave names to every thing according to their nature, or ever heard with patience the command of God, Thou shalt not eat, if in every act of obedience, he had not need of the actual predeterminating influence of God; nor were there ground for this prayer in faith, and in patient submission to God, as to one to whom we owe the praises, of the not-failing of our faith, Lead us not into temptation, but deliver us from evil; nor were there any glory due to Christ's advocation and intercession, that we fall not fully and finally off Christ and from Christ, and the state of grace, when we are tempted, if free-will, not the actual influence of predeterminating grace, did keep the saints, and stir them to every act.
亚当感恩和赞美的理由并不在于他站立了一会儿，或者他根据事物的本质给它们命名，或者他能耐心地听从上帝的命令：“你不可吃”，而是因为在每一次顺从的行为中，他需要上帝实际的预定影响；我们在信心和对上帝的顺从中祈祷时，也没有理由不称赞我们的信心不会失败，不要让我们陷入诱惑，却要拯救我们脱离邪恶；基督的辩护和代祷也没有应得的荣耀，因为如果不是预定的恩典的实际影响，而是自由意志保守圣徒，并激励他们行善，我们在受到诱惑时就会完全和永久地背离基督和恩典的状态。

3. Who is the author and finisher of our faith? Christ; and who perfecteth the good work once begun, but Christ? and who but he bringeth many children to glory? Not we. When the soul is distempered under desertion, the soul is so tender and excellent a piece, love so curious and rare a work of Christ, that let all the angels in heaven, seraphims, and dominions, and thrones, set all their shoulders and strength together, they cannot with angel-tongues (let them speak heaven, and Christ, and glory) calm a soul-fever; and words of silk, and oil dropped from the clouds, cannot command the love-sickness of a sad soul. Will ye look to heaven while your sight fail, and weep out two eyes, while Christ's time come, you cannot find case for a broken spirit; when Christ breaketh, can angels make whole? The conscience in a hell-sever. The comforter is gone: can you with a nod bring the physician back again? Can golden words charm and calm a fever of hell? Can you with all the love-waters on earth quench a coal of fire that came from heaven? Send up to heaven a mandate against the decree and dispensation of God, if you can; if the gates of death can open to thee; or if thou hast seen the doors of the shadow of death; or can do such great works of creation, as to lay the corner-stone of the earth, or hang the world on nothing, which Job could not do, chap. 37. chap. 38. But who can command soul-furies? Only, only Christ.
谁是我们信仰的创始者和完成者？基督；谁能完善已经开始的善工，除了基督？谁能带领许多儿女进入荣耀？不是我们。当灵魂在被遗弃时变得不安，灵魂是如此脆弱和卓越的一部分，基督的爱是如此精致和罕见的作品，让天上的所有天使、六翼天使、主权和宝座，齐心协力，他们也不能用天使的语言（让他们说天堂、基督和荣耀）平息灵魂的发烧；丝绸般的言辞和从云中滴下的油，也不能治愈一个悲伤灵魂的爱病。当你的视力衰退时，你会向天堂望去，流出两只眼睛的泪水，当基督的时机到来时，你找不到治愈破碎灵魂的方法；当基督破碎时，天使能使其完整吗？良心在地狱中分离。安慰者已经离去：你能通过点头让医生回来吗？金色的言辞能够安抚地狱的热病吗？你能用地球上所有的爱之水来扑灭来自天堂的火炭吗？ 如果你能的话，向上天发出一项反对上帝的法令和安排；如果死亡之门能向你敞开；或者你曾见过死亡阴影的门；或者能够创造如此伟大的作品，如在地球上奠定基石，或者将世界悬挂在虚无之中，这是约伯所不能做的，见于第 37 章，第 38 章。但是谁能命令灵魂的狂怒？只有，只有基督。

The soul is down amongst the dead, wandring from one grave to another. Can you make a dead spirit a gospel-harp to play one of the springs of Zion, the songs of the Holy Ghost? Christ can do it. Can you cry and find obedience to your call, O north, south-wind, blow upon the garden? Christ hath his own wind at command; he is master of his own mercies. Can you prophesy to the wind to come and breathe on dead bones? Christ only can. Can you breathe life, soul, and five senses on a coffin? Could you make way for breathing in the narrow and deep grave, when clods of clay closeth the passage of the nostrils? Christ can; Isa. 26:19. Thy dead men shall live, together with my body they shall arise: awake and sing, ye that dwell in the dust, for thy dew is as the dew of herbs, and the earth shall cast out the dead. Can you draw the virgins after the strong and delicious smell of the ointments of Christ? But if he draw, the virgins run after his love, Cant. 1:3. Christ indicts war: are you a creator to make peace? He cries hell, and wrath; can you speak joy, and consolation? are you an anti-creator, to undo what Christ does? Christ commandeth fury against a people, or person; can men, can angels, can heaven countermand?
灵魂沉浸在死者之中，徘徊于一个坟墓到另一个坟墓。你能让一个死灵的灵魂成为福音竖琴，演奏锡安的泉水，圣灵的歌曲吗？基督能做到。你能呼喊并找到对你的呼召的顺从，哦，北风、南风，吹拂花园吗？基督拥有自己的风，他是他自己怜悯的主人。你能对风预言，让它来吹拂死骨吗？只有基督能做到。你能给一个棺材注入生命、灵魂和五感吗？当黏土封闭鼻孔的通道时，你能为在狭窄而深的坟墓中呼吸创造条件吗？基督能；以赛亚书 26:19。你的死人必复活，尸首必兴起。睡在尘土中的人哪，要醒起歌唱！因你的甘露好像菜蔬上的甘露，地也要交出死人来。你能引导处女们跟随基督膏油的香气吗？但如果他引导，处女们会追随他的爱，雅歌 1:3。基督宣告战争：你是一个创造者来创造和平吗？他呼喊地狱和愤怒；你能说出喜乐和安慰吗？你是一个反创造者，来撤销基督所做的吗？ 基督对一个民族或个人下令发动愤怒，人类、天使、天堂能否反对？

Pos. 3. The Lord's suspending of his grace cometh under a twofold consideration. 1. As the Lord denieth it to his own children. 2. As to wicked men also. As he witholdeth grace, especially actual and predeterminating; it falleth under a threefold respect,
位置 3. 主的恩典暂停有两个方面的考虑。1. 主拒绝将其赐予自己的儿女。2. 对于邪恶的人也是如此。当他扣留恩典，尤其是实际和预定的恩典时，它有三个方面的影响。

1. As it is a work of the free and good pleasure and sovereignty of God.
这是上帝自由和善意的工作和主权。

2. As it is a punishment of former sins.
2. 因为这是对先前罪过的惩罚。

3. As from it resulteth our sin, even as the night hath its being from the absence of the sun; death from the removal of life.
3. 正如夜晚因太阳的缺席而存在一样，我们的罪恶也是由此产生的；死亡是生命的离去所导致的。

Asser. 4. The Lord's denial of grace, is seen most eminently in two cases: 1. In the parting asunder of the two decrees of election and reprobation.
主的恩典被拒绝，在两种情况下表现得最为明显：1. 在选民和被弃者的两个预定之间的分离中。

2. In God's withdrawing of himself and his assistance, in the case of trying the saints.
在试验圣徒的情况下，上帝撤回了自己和他的帮助。

In the former, the Lord has put forth his sovereignty in his two excellentest creatures, angels and men. If we make any cause in the free-will of angels (I speak of a separating and discriminating cause) why some angels did stand, and never sin, some fall, and become devils; we must deny freedom of God's grace in the predestination of angels: now the scripture calleth them elect angels; how then came it that they fell not? From free-will? No: angels are made of God, and for God, and to God; then, by the apostle's reason, they could not give first to God, to engage the Almighty to a recompence, they could not first set their free-will to work their own standing in court, before God did with his grace separate them from angle that fell, Rom. 11:36; Isa. 40:13. 2. Make an election of angels, as the scripture doth; when some are called elect angels, and some not, then it must be an election of grace: an election of works cannot be; because angels must glory in the Lord, that they stand when others fell, Rom. 4:2 as men do, Prov. 16:4; Jer. 9:23, 24; 2 Cor. 10:17; Rom. 11:36. For no creature, angels or men, can glory in his sight; for angels are for him and of him, as their last end, and first author, Rom. 11:36. Then they gave not first to God, to engage the Lord in their debt, ver. 35 for, if so, then glory should be to the angels: but now, upon this ground, that none can engage the Lord in their debt, Paul, ver. 36 faith, To him be glory for ever; because none can give to him first, and all are for him, and of him; then so are angels.
在前者中，主以他最优秀的两个创造物，天使和人类，展示了他的主权。如果我们在天使的自由意志中找到任何原因（我指的是一个分离和区分的原因），解释为什么一些天使站立不倒，从未犯罪，而一些天使堕落成为魔鬼；那么我们必须否认上帝恩典在天使的预定中的自由。现在，圣经称他们为选民天使；那么他们为什么没有堕落呢？是因为自由意志吗？不是的：天使是由上帝创造的，为上帝而存在，归上帝所有；那么，按照使徒的理由，他们不能首先将自己献给上帝，以引起全能者的回报，他们不能首先运用自己的自由意志来维护自己在上帝面前的地位，直到上帝用他的恩典将他们与堕落的天使分开，罗马书 11:36；以赛亚书 40:13。2.像圣经一样选择天使，当一些被称为选民天使，而另一些不是时，那么这必须是恩典的选择：不能是行为的选择；因为天使必须因主而夸耀，他们站立不倒，而其他人堕落，罗马书 4:2，如同人类一样，箴言 16:4；耶利米书 9:23, 24；哥林多后书 10:17；罗马书 11:36。 对于任何生物，无论是天使还是人类，都不能在他的眼前夸耀；因为天使是为他而存在的，也是他的最终目标和第一位的创造者，罗马书 11:36。那么他们并没有首先给予上帝，以便让主欠他们的债，35 节因为如果是这样，那么荣耀应该归于天使；但是现在，基于这个原因，没有人能够让主欠他们的债，保罗在 36 节中说，愿荣耀归于他，因为没有人能够首先给予他，所有的一切都是为他，来自他；那么天使也是如此。

3. Angels are associated in the element and orb of free-grace, to move as men, with grace's sings to fly over the lake prepared for the devil and his angels, whereas others fell in; otherwise Christ, the Lord treasurer of free-grace, cannot be the head of angels, Col. 2:9 as of men, Col. 1:8; Eph. 1:20, 21, 22, 23. For as art, not nature, can prevent a dangerous fever, by drawing blood, or some other way; even as the same art can recover a sick man out of a fever, whereas another sick of that same disease, yet wanting the help of art, dieth: so the same grace, in nature, specie and kind, not free-will hindred the elected angels to fall; whereas, by constitution of nature and mutability, being descended of that first common poor and base house, the first spring of all the creation of God, mere and simple nothing, the mother of change and of all defects natural and moral, in every the most excellent creature; they were as an humorous gross body, in which the vessels are full, and in a nearest propension to the same fever that devils fell into, even to the ill of the second death, if the grace of God had not prevented them.
天使与自由恩典的元素和轨道相关联，以人的恩典之歌飞翔在为魔鬼及其使者准备的湖上，而其他人则陷入其中；否则，自由恩典的财务主管基督就不能成为天使的头领，哥罗西书 2:9，就像他是人类的头领一样，哥罗西书 1:8；以弗所书 1:20, 21, 22, 23。因为就像艺术而不是自然可以通过抽血或其他方式预防危险的发热一样；同样的艺术可以治愈患有同样疾病的病人，而另一个同样患有该疾病但没有艺术帮助的病人则会死亡。因此，同样的恩典在本质、种类和类型上，而不是自由意志的阻碍，使选中的天使不会堕落；而由于本性和可变性的构成，他们是从上帝创造的第一个普通贫穷和卑微的家庭中降生的，是上帝创造的一切的第一个源泉，纯粹而简单的虚无，是变化和所有自然和道德缺陷的母亲，在每一个最优秀的创造物中；他们就像一个幽默的粗糙的身体，其中的血管充满，并且最接近堕入魔鬼陷入的同样发热，甚至是第二次死亡的邪恶，如果上帝的恩典没有预防他们。

2. In men, God has declared the deep sovereignty and dominion of free-grace, in calling effectually one man, Jacob, not Esau; Peter, not Judas; in having mercy, in time, on whom he will, and hardning whom he will. I humbly provoke all Arminians, all Libertines, who dash themselves the contrary way against the same stone, to show a reason why one obeyeth and actively joineth with the draught and pull of the right arm of Jesus Christ, John 12:32 and his Father, John 6:44 and another refuseth, and actively and wilfully withdraweth from the call of God, if the omnipotency of never-enough praised grace be not the cause, the adequate, highest, and principal cause. I deny not but corrupt and rebellious will is the inferiour, culpable, and only culpable and moral cause, why Judas denieth obedience to the holy call of Christ.
在男人身上，上帝宣告了自由恩典的深层主权和统治，他有效地呼召了一个人雅各，而不是以扫；彼得，而不是犹大；在时间上怜悯他所愿意怜悯的人，并使他所愿意的人心硬。我谦卑地挑衅所有反对同一块石头的阿米那派和自由派，要他们给出一个理由，为什么一个人服从并积极地与耶稣基督的右臂的牵引和拉力合作，约翰福音 12:32，以及他的父亲，约翰福音 6:44，而另一个人拒绝，并积极地和故意地远离上帝的呼召，如果无所不在、永远值得赞美的恩典不是原因、充分、最高和主要原因的话。我不否认腐败和叛逆的意愿是犹大拒绝服从基督的圣召的次要、有罪的、唯一有罪的和道德原因。

It is a sweet contemplation, that angels and men sing the same song and psalm of free-grace in heaven, to the Lamb, to him that sitteth on the throne; and a question it is, if a more engaging and obliging way to free-grace could be devised, than that as many as are in the glorified troops and triumphing armies in heaven, clothed in white, should be also the sworn subjects, and the eternal debtors of the freest grace of him who is the high Lord Redeemer, and Head of angels and men.
这是一个甜美的默想，天使和人在天堂向羔羊、坐在宝座上的上帝唱着同样的自由恩典的圣歌和诗篇；值得思考的问题是，除了天堂中的得荣耀队伍和获胜军在白色中得以成衣外，是否还有任何更具吸引力和使人感激的方式去创造自由恩典，那就是他是高贵的主救赎者、天使和人的首领，也是永恒的债务人和誓约的臣民。

But in the engagement itself of the wind of the Spirit, for the trial of the saints, there is a great ground of admiration; as, 1. The blowing of the soft and pleasant breathings of the south-wind of free-grace, lying under the only work of sovereignty, when, and where, and in the measure the Lord pleaseth, is a high and deep expression of the freedom of grace; for in one and the same prayer (the like by proportion may be said of the acts of faith, love, patience, hope) we often begin to pray, with sad and fleshly complaints of unbelief, as is evident in many psalms and prayers of the saints in scripture, Jeremiah, Lam. 3 of Job, of David; yet going on, the breathings of the Holy Ghost will fill the fails, and he returneth; therefore this is a ground, yea, a demonstration to me, then, when I find no motion of the Holy Ghost, no spiritual disposition, but mere deadness, I am not to abstain from praying, because I find the Spirit not acting nor stirring in me, as Antinomians say: but, 1. I am to act and do, though the principle of motion be natural; as if the first stroke on flint make not fire, we are to strike again and again; and if the fire blowing of the bellows kindle not the sticks, let us be doing, and the Lord will be with us; a kindling and a flame may come from heaven. Say that the Lord were wanting to me in a dead and low ebb; he will not once roll about the sight of his eye, nor let out one blast or stirring of air and wind of the Spirit toward me; yet my deadness is my sin, and freeth not me from an obligation to pray and to seek to God. The door is fast bolted, shall I not therefore knock? Access is denied, and the Lord in anger shutteth out my prayer, Lam. 3:8. May not I look and sigh, and groan towards his holy temple? Deadness is not the Lord's revealed will, forbidding bidding me to pray, because I am dead and indisposed.
但在圣灵的风中的参与中，为了试验圣徒，有一个令人惊叹的基础；如，1.自由恩典的南风的轻柔和愉快的呼吸，在唯一的主权工作下，当主愿意的时候，在何时何地以及何种程度上，是恩典自由的高深表达；因为在同一祷告中（按比例也可以说是在信心、爱心、忍耐和盼望的行动中），我们经常开始祷告时，带着悲伤和属血气的不信的抱怨，正如圣经中许多诗篇和圣徒的祷告所明显的，耶利米、耶利米哀歌、约伯、大卫；然而继续下去，圣灵的呼吸将充满帆，他就回来了；因此，当我发现圣灵没有动作，没有属灵的倾向，只有死寂时，我不应该停止祷告，因为我发现圣灵没有在我里面行动或激动，正如安提阿的人所说的：但是，1. 我要行动和做事，尽管运动的原则是自然的；就像第一次敲打燧石没有火花一样，我们要一次又一次地敲打；如果用风箱吹不起火柴，让我们去做，主会与我们同在；火花和火焰可能来自天上。假设主在我身上缺乏活力和低潮；他不会一次转动他的眼睛，也不会释放一丝空气和圣灵的风向我；然而我的死寂是我的罪，不使我免除祈祷和寻求上帝的责任。门被牢牢锁住，我难道不应该敲门吗？通行被拒绝，主愤怒地拒绝我的祷告，耶利米哀歌 3:8。难道我不能向他的圣殿望望，叹息和呻吟吗？死寂不是主的启示意愿，不禁止我祈祷，因为我死了，不适合。

2. Deadness and indisposition is a sin; then must we confess to God, and tell the Lord, when we are indisposed to pray, that we cannot pray; and let the dead and the blind but bow his knee, and lay a dead spirit, and naked wretched soul, a pair of blind eyes before God: for we are commanded to confess this to God, as may be gathered from Rev. 3:17; 1 John 1:9; Prov. 28:13; Psal. 32:5.
死气和不适是一种罪过；所以我们必须向上帝忏悔，告诉主，当我们不适于祷告时，我们无法祷告；让那个死去和盲目的人屈膝，将一个死灵和赤裸可怜的灵魂，一双盲目的眼睛摆在上帝面前：因为我们被命令向上帝忏悔，这可以从启示录 3:17；约翰一书 1:9；箴言 28:13；诗篇 32:5 中得出。

4. We are expresly commanded in the day of trouble, and of our temptation, to pray, and seek help from God under our temptations, Psal. 50:15; Mat. 6:13; 1 Thes. 5:17 as the saints have done, Psal. 18:6; Psal. 34:6; Psal. 61:2; 2 Cor. 12 ver. 7, 8, 9. If then we judge the no-breathing of the Holy Ghost a temptation, and a cause of humiliation, as it is, and the saints do judge it; then are we to pray, tho' most indisposed. Why doth David complain that he was as a bottle in the smoke, and pray so often that God would quicken him, if under a dead disposition we were not to pray?
在困难和试探的日子里，我们被明确命令祈祷，并在试探中向上帝寻求帮助，诗篇 50:15；马太福音 6:13；帖撒罗尼迦前书 5:17，圣徒们也这样做，诗篇 18:6；诗篇 34:6；诗篇 61:2；哥林多后书 12 章 7、8、9 节。如果我们认为圣灵不呼吸是一种试探和谦卑的原因，正如它确实是的，圣徒们也这样认为；那么即使我们最不适应，我们也应该祈祷。如果在没有生气的状态下我们不需要祈祷，为什么大卫会抱怨自己像烟中的瓶子，并经常祈求上帝使他复活呢？

4. If often the saints, beginning to pray, do speak words of unbelief, and from a principle of nature; and if words flowing from the deadness and misgivings and rovings of the flesh, interwoven in with the spiritual and heavenly ravishments of the Spirit of grace and supplication, in one and the same complaint and prayer to God, as Psal. 38; Psal. 102; Psal. 77; Psal. 88; Lam. 3; Jer. 20; Job. 8. chap. 16. chap. 19 and in many other passages, where the Spirit and the flesh have dialogues and speeches by turns and by course: then may and ought the saints to pray under deadness, and do as much as their present indispostion can permit them; and the Spirit is seen to come and blow, not by obligation of covenant or promise, on God's part, as Jesuits and Arminians with Pelagians have taught, but in ordinary free practices of grace; as Philip was commanded to come and preach Christ to the eunuch, while he was reading the book of the prophet Isaiah, not because he was reading scripture, or because such a promise is made to those who read scripture, as the angels revealed the glad tidings of the birth of Christ, while the shepherds were attending their flocks in the field; not because they were so doing, as if a promise of the gospel belonged to men because they wait on their calling: and Ananias is sent to preach Christ to Saul, and open his eyes, while he was praying, not because he was praying, but of mere free-grace, which moveth in this ordinary current and sphere of free-love, congruously to the Lord's freely intended end to save his people: even as the Lord joineth his influence and blessing to give bread and a harvest to the sower, Isa. 55 yet not that he hath tied himself by a promise to give a good harvest to every industrious husbandman; yet this ordinary practice of grace, with the commandment of God, is enough to set us on work to pray, to believe, to acts of love to Christ, in the saddest and deadest times.
如果圣徒们经常在开始祷告时说出不信仰和自然原则的话语；如果来自肉体死亡、疑虑和漂泊的言语，与恩典和祷告的灵性和天上的交流交织在一起，形成同样的哀求和祷告，就像《诗篇》38 篇、《诗篇》102 篇、《诗篇》77 篇、《诗篇》88 篇、《耶利米哀歌》第三章、《耶利米书》第 20 章、《约伯记》第八章和第十六章所述。在许多经文中，圣灵和肉体轮流对话和讲话：圣徒们应该在无生气的时候祈祷，并尽可能做现在的阻力允许他们做的事情；圣灵被看到吹来，并不是因着上帝的义务或应许，正如耶稣会会、阿密尼派和佩拉岋派所教导的那样，而是在恩典的普通自由实践中；就像腓力受命去向太监传扬基督，当他正在阅读以赛亚先知的书卷，不是因为他在读经，或者因为给予那些读经的人这样一个应许，正如天使在牧羊人在田野里放羊时传讲基督降世的喜讯一样；并不是因为他们在这样做，好像福音的应许属于等待被召唤的人一样；亚拿尼亚被差遣去向扫罗传扬基督，并打开他的眼睛，而他正在祷告，不是因为他正在祷告，而仅仅是因为纯粹的自由恩典，这种恩典沿着自由爱的普通途径和领域行动，与主自由的目的相一致，即拯救他的子民：就像主将他的影响力和祝福连接在一起为了给播种者提供面包和丰收，以赛亚书 55，然而并不是说他已经通过承诺将丰收赐给每一个勤劳的农夫；然而，这种恩典的普遍实践，加上上帝的命令，足以激励我们去祈祷、相信，并在最悲伤和最死寂的时刻对基督表达爱意。

5. It should be no sinful omission in us, not to pray when the Spirit stirreth us not, if our deadness should free us from all sin, because we cannot run, when the Bridegroom doth not draw. Christ's drawing goeth along with the secret decree of election, but is not to us a signification of the Lord's revealed will, that we should not follow Christ, when he suspendeth the influence of his drawing power.
我们不应该因为没有被圣灵感动而不祷告，这并不是我们的罪过，如果我们的冷漠能使我们摆脱一切罪恶，因为当新郎不吸引我们时，我们无法奔跑。基督的吸引与选举的秘密旨意相伴，但并不是向我们表明主的启示意愿，即当他暂停吸引力时，我们不应该跟随基督。

6. Now, as in nature, men may so dare the Almighty in his face, that God in justice may deny his influence to natural causes; as when malice opposeth the Spirit of God in the Prophet of God, that the Lord refuseth to concur with the oil in Jeroboam's withered arm, that he cannot pull it in again to him: 2. When the Lord is put to a contest with false gods to work a miracle, as in his refusing to concur with the fire in burning the three children; for in all causes natural, or moral, or whatever they be, God has a negative voice and more: 3. When the ax or the saw boasteth itself against him that lifted it; the Lord may use his liberty: so (to come to the second consideration) when Peter proudly trusteth in himself, I will die with thee, ere I deny thee; the Lord, to punish his pride, must deny his assisting grace, when Peter is tempted, that he may know that nature is a sorry undertaker; that the man rideth to heaven on a withered reed, who aimeth to climb that up-hill-city on his own fleshly and clay-strength; and God, to show a black spot on a fair face, in heaven, will have it said, There standeth David before the throne, who once committed adultery, and, to cover the shame of it from men, killed most treacherously an innocent godly man: God here, out of the ashes of our sin, will have a rose of free-grace, that filleth the four corners of heaven with its smell, to grow green up in the higher paradise, for a summer of eternity; and will have no tenants in heaven, but the free-holders of grace. It is a question whether there be more grace or more glory in heaven; for the crown of glory is a crown of grace: that vast sea of the redemption of grace issued from under our sinful falls.
现在，就像在自然界中一样，人们可以在上帝面前如此挑战全能者，以至于上帝在公正中可能拒绝对自然原因产生影响；就像恶意在上帝的先知身上与上帝的灵相对抗，以至于主拒绝与耶罗波安枯萎的手臂中的油合作，以至于他无法将手臂再拉回来；2. 当上帝与假神进行竞争以行奇迹时，就像他拒绝与火合作烧毁三个孩子一样；因为在所有自然、道德或其他原因中，上帝有否定的声音和更多：3. 当斧头或锯子对抬起它的人夸耀时，主可以行使他的自由：所以（来到第二个考虑）当彼得骄傲地信任自己，我宁愿与你一同死，也不会否认你；主为了惩罚他的骄傲，必须拒绝他的帮助恩典，当彼得受到诱惑时，他才能知道本性是一个可怜的承包商；那个试图凭借自己肉体和泥土的力量攀登那座上坡城市的人，乘着枯萎的芦苇骑向天堂；而上帝为了在天堂的美丽面孔上展示一个黑点，会让人们说，大卫站在宝座前，曾经犯了奸淫罪，并且为了掩盖这个耻辱，残忍地杀害了一个无辜的虔诚之人：上帝在这里，从我们的罪恶的灰烬中，要有一朵充满天堂四角的自由恩典之玫瑰，为了永恒的夏天，在更高的天堂中茁壮成长；并且在天堂里只有恩典的自由持有人，没有租户。天堂里是否有更多的恩典还是更多的荣耀是一个问题；因为荣耀的冠冕是恩典的冠冕：恩典的救赎之海从我们的罪恶跌倒中涌出。

7. Yea, upon this reasonless and fleshly ground, if we omit praying, and so believing, loving, repenting, mortifying our lusts, when the Spirit stirs us not to these acts, and say, If God will suffer me to sin, let him see to it; then, upon the same ground, all the justified saints (I should think them devils, not saints) might sin, murder, blaspheme, whore, oppress, commit sodomy, incest, as Lot, deny Jesus Christ, as Peter did and say, As we are not to pray, nor obliged to a constant course in prayer, when Christ draweth not, and when the Spirit moveth us not (as Antinomians say (with Mr. Crispe and others, error 49. page 9, 10. Rise, Reign) so neither are we to abstain from murder, denying of Christ, blasphemy, sodomy, when the Spirit of Christ draweth us not, and moveth and stirreth not our soul to abstinency and a holy fear and circumspection that we commit not such abominations; and Peter might say, I am not obliged to a constant course of confessing Christ before men, unless the Spirit stir me thereunto; and David or any saint might say, If the Lord will suffer me to murder the innocent, let him see to it: for the Lord's drawing and the Spirit's stirring is as necessary in a holy eschewing of sins of commission, as in sins of commission; and by as great, and an every way equal necessity, if the Lord withdraw himself and the Spirit stir not, we must fall in such abominations, when tempted by Satan and the flesh, as in the sins of sinful omitting of praying, praising, believing, when the Spirit stirs us not thereunto; but the truth is, this necessity can neither lay the blame on the holy and spotless dispensation of God, nor free us from guiltiness, because, both between God's withdrawing influence and the sin, there doth intervene an obliging law that forbids sin, and our free-will and reason acting the sin freely. But we are commanded, 2 Tim. 1:6. To stir up the grace of God in us, [Gr. anazopureis] 'tis an allusion to the priests, who were to keep in the fire that came from heave; grace is resembled to fire under ashes, which with blowing of bellows is made to revive and burn again. It is the prophet's complaint, Isa. 64:7. There is none that calleth upon thy name, or stirs up himself to lay hold on thee; the habit of grace may be warmed, blown upon, and kindled, that as fire makes fire, so grace may put forth itself in acts of grace, and the seed of God in the saints, 1 John 3:9 may bring forth births like itself, motion here produceth heat.
是的，基于这无理且肉体的理由，如果我们不祈祷，不相信，不爱，不悔改，不抑制我们的欲望，当圣灵不激励我们去行这些行为时，我们说，如果上帝容许我犯罪，就让他自己看着办吧；那么，基于同样的理由，所有被称为称义的圣徒（我会认为他们是魔鬼，而不是圣徒）都可以犯罪，谋杀，亵渎，淫乱，压迫，犯同性恋，乱伦，就像罗得一样，否认耶稣基督，就像彼得一样，并且说，既然我们不需要祈祷，也没有义务坚持不断地祈祷，当基督不吸引我们，当圣灵不感动我们时（正如安提法说的（与克里斯普先生和其他人一样，错误 49，第 9 页，第 10 页）。崛起，统治）所以我们也不应该避免谋杀、否认基督、亵渎、鸡奸，当基督的灵没有感动我们，没有激发我们的灵魂去戒绝和圣洁的敬畏和谨慎，以免犯下这样的可憎之事；彼得可以说，除非圣灵感动我，我没有义务在人前不断承认基督；大卫或任何圣徒都可以说，如果主容许我谋杀无辜，就让他自己看着办吧：因为在圣洁地避免犯罪的过程中，主的感动和圣灵的激发与在犯罪中一样必要；如果主离开我们，圣灵不激发我们，当撒旦和肉体引诱我们时，我们必须陷入这样的可憎之事，就像在罪恶地忽略祷告、赞美、信靠时一样；但事实上，这种必要性既不能归咎于神圣和无瑕的神的安排，也不能使我们免于有罪，因为在神的撤离影响和罪之间，有一条强制性的禁止罪的法律，并且我们的自由意志和理性行动他自由地犯罪。但是我们被命令，提摩太后书 1:6。在我们内心激发上帝的恩典，[希腊文 anazopureis]这是对祭司的暗示，他们要保持天上的火；恩典被比作燃烧在灰烬下的火，通过风箱的吹动可以使其复苏和再次燃烧。这是先知的抱怨，以赛亚书 64:7。没有人呼求你的名，或者自己激发起来抓住你；恩典的习惯可以被温暖、吹动和点燃，就像火使火一样，恩典可以在恩典的行为中显露出来，上帝的种子在圣徒中，约翰一书 3:9 可以生出像自己一样的产物，这里的运动产生热量。

Object. "But the actual predetermination of grace, is not in your hand; and without this, acts of praying and believing are impossible to me."
但是，恩典的实际预定不在你的掌握之中；没有这一点，我无法进行祈祷和相信的行为。

Answ. If this were a sufficient reason, then all works of nature, whatever the creature doth, were impossible; for the plow-man should not go to till, sow, and reap, because, without the blessing of the common and natural influence of the first cause, he could do none of these things.
如果这是一个充分的理由，那么自然界的一切事物，无论生物做什么，都是不可能的；因为农夫不应该去耕种、播种和收割，因为在没有第一原因的共同和自然影响的祝福下，他无法做这些事情。

2. Because the saints know not the counsel and mind of God in his decree of joining of his supernatural influence, or his suspending of the same, to this or this act of praying, believing, hoping, loving of Christ, &c. Therefore, upon all occasions, the saints, whatever be their present deadness and indisposition, are to pray, believe, and to stir up themselves to lay hold on God; 1. Because, as, in natural and moral actions, men are not to neglect plowing, earing, journeying, eating, drinking, sleeping, buying, and selling, upon this ground, because they are ignorant, whether, in the work, the Lord shall be pleased to join his influence, as the first cause, without whom all inferior causes can do nothing: so are not the saints to neglect to pray, because they are dead and indisposed, upon the ground of their doubting and not knowing whether the Lord of grace will be pleased to add his actual assistance of grace, to work in them to will and to do; for the Lord may be pleased to add his supernatural influence in a moment; his wind bloweth when it listeth, his grace moveth swiftly, when, and where he pleaseth: our good disposition is neither rule, condition, work nor hire to move him to work.
因为圣徒们不知道神在他的决定中如何将他的超自然影响与祷告、信仰、盼望、爱基督等行为联系起来，或者暂时中止这种联系。因此，无论圣徒们现在多么死寂和不适，他们都应该在任何时候祷告、相信，并激励自己去抓住神。 因为在自然和道德行为中，人们不应该因为他们不知道在工作中，主是否会以他的影响力作为第一原因与他们联合，而忽视耕种、耕耘、旅行、吃饭、喝水、睡觉、买卖等事情；同样，圣徒们也不应该因为他们已经死亡和身体不适，以及他们怀疑和不知道恩典之主是否会喜悦地增加他的恩典实际帮助，使他们有意愿和行动，而忽视祈祷；因为主可能会在一瞬间增加他的超自然影响力；他的风随意吹动，他的恩典随心所欲地迅速运动：我们的良好意愿既不是规则、条件、工作，也不是雇佣来促使他工作。

2. It is all one, as if we wilfully neglected to pray, and resisted the predeterminating grace of God, when we know not whether the Lord shall deny his influence or no, yet we disobey the Lord commanding, and so obliging us to pray; for, as if we had his influence at our elbow attending us, so we are to pray, and set to work: yea, our voluntary refusing to pray, we only conjecturing evil of God, and of his free-grace, without ground, must come from sinful wickedness, not from impotency and weakness; for, who told you that Christ would be wanting in his influence? You knew it not from any word of God; and shall you fancy a jealousy against Christ's love without any warrant? Even as a servant commanded to lift a burden, upon a sluggishness should say, It came thither in a cart and two horses, when he would never move an arm to take a trial what he could do, though the burden were above his strength, when he will not do as much as he can, his disobedience is wilful: therefore we may say, if we speak of a voluntary, wilful and groundless forsaking of God, in order of time, we first forsake God ere he desert us; but in order of nature, God first forsaketh us, that is, he withdraweth his heavenly influence from us, but so as, before and after the act of withdrawing, we are willing that God should withdraw, and be gone; for we love in all the acts of sinning to have a world of our own.
2. 就好像我们故意忽略祈祷，抵抗上帝的预定恩典一样，我们不知道主是否会拒绝他的影响，但我们违背了主的命令，迫使我们祈祷；好像我们在身边有他的影响一样，我们要祈祷并开始工作：是的，我们自愿拒绝祈祷，只是凭空猜测上帝和他的自由恩典的邪恶，这必然来自罪恶，而不是无能和软弱；因为，谁告诉你基督会缺乏他的影响？你并没有从上帝的话语中得知；难道你会凭空想象对基督的爱心产生猜忌吗？ 即使作为一个被命令承担负担的仆人，当他不愿意动一只手去尝试他能做的事情时，即使负担超过了他的力量，他也会说它是由一辆马车和两匹马拉来的，他的不服从是故意的：因此我们可以说，如果我们谈论自愿、故意和无理由地离弃上帝，按时间顺序，我们首先离弃上帝，然后他才离弃我们；但按照自然顺序，上帝首先离弃我们，也就是说，他从我们身上撤回了他的天上的影响力，但在撤回的行为之前和之后，我们都愿意上帝撤回并离开；因为在犯罪的行为中，我们喜欢拥有自己的世界。

3. We are to believe in the general, we being within the covenant, the Lord will keep his promise, Deut. 30:6. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God, with all thy heart, and with all thy soul, that thou mayest live. Ezek. 11:19. And I will give them one heart, and I will put a new Spirit within you. —— v. 20. That they may walk in my statutes, Ezek. 36:27. Then are we so to set to these duties of walking in the Lord's way, as we are to believe he will not deny actual grace, necessary for our perseverance, because it is his express promise, Jer. 31:33, 34, 35, 36; Jer. 32:39, 40; Isa. 59:19, 20, 21; Isa. 54:10, 11; Ezek. 36:26, 27; 1 John 2:1, 2; Mat. 16:18; Luke 22:31, 32 though in acts not fundamental, and simply necessary for our being in the state of grace, the Lord hath reserved a latitude of independent sovereignty to act the soul in these and these particular acts, as seemeth good to him, that every new breathing of the Spirit of Jesus, may be a new debt and obligation of free-grace, to Christ.
我们应该相信上帝会守约，因为我们在约中，上帝会实现他的应许，申命记 30:6。耶和华你的神必叫你心里的迦勒底人，和你后裔的心，都归服他，好叫你存活。以西结书 11:19。我必将一个新心赐给他们，又将新灵放在他们里面。——第 20 节。使他们遵行我的律例，以西结书 36:27。因此，我们要如此努力履行上帝的道路，相信他不会拒绝我们坚持所需的实际恩典，因为这是他明确的应许，耶利米书 31:33、34、35、36；耶利米书 32:39、40；以赛亚书 59:19、20、21；以赛亚书 54:10、11；以西结书 36:26、27；约翰一书 2:1、2；马太福音 16:18；路加福音 22:31、32。尽管在行为上并非根本的，也并非我们在恩典状态中所必需的，但上帝在这些特定行为中保留了独立主权的自由度，按他的意愿行动灵魂，使耶稣的每一次新呼吸都成为对基督自由恩典的新债务和义务。

We are absolutely to pray for the breathings of Christ's Spirit, to go along with us, in all the particular acts of a gracious and spiritual walking; but we know the Lord's absolute good pleasure is his rule he walks by: so here, our desires may be absolute in seeking, where the Lord gives upon condition of his own good-will; nor are our desires in prayer to be conformable to God's decree, or free pleasure, but to his revealed will.
我们绝对要为基督的圣灵的感动祈祷，使其与我们同行，在一切恩典和属灵的行为中；但我们知道，主的绝对喜悦是他所遵循的规则：所以在这里，我们的渴望可能是绝对的，当主根据自己的善意给予时；我们的祈祷之愿望不应符合上帝的旨意或自由意愿，而应符合他所启示的旨意。

Grace is the colours of the inhabitants and citizens of the house of the lower and higher rooms of the new Jerusalem; all the way, and all the home the saints walk in, is white; Christ keeps not his spouse in a close chamber; it is not one great act of free grace only, when all were in one day redeemed on the cross, but daily Christ weareth his church as a bracelet about his neck, as a seal on his heart, as his royal diadem, and a crown of glory on his head, as his love-ring on his hand; this day grace, to-morrow new and fresh apply of grace; the next hour grace; he has strewed all the way to heaven with new grace; every day new wine, new spikenard, new perfume, new ointments.
恩典是新耶路撒冷的居民和公民的颜色；圣徒所走的每一步，每一个家都是洁白的；基督不把他的新娘关在密室里；不仅仅是在十字架上的一次伟大的自由恩典，而是基督每天都把他的教会佩戴在颈项上，作为他心中的印记，作为他的皇家王冠，作为他手上的爱戒指；今天是恩典，明天是新的恩典；下一个小时是恩典；他用新的恩典铺满了通往天堂的道路；每一天都有新的酒，新的香膏，新的香水。

When will Christ grow old and gray-haired? Never: will his heart ever grow cold of love? No: will he tire of love? Will he wear out of delight in the spouse that lieth for eternity between his breasts? No, no: the love of Christ is always green, as young-like, as fair and white to day, as from eternity; this rose is not altered a whit. Who knows how grace and love in Christ's breast solaced themselves in these infinite resolutions of ages, before the creation? How Christ's heart was cheering itself, and rejoicing to have the first day of the creation dawning, that he might enjoy the love of the sons of men, not then created, Prov. 8:30, 31 as if grace and love had thought long to find a channel with wide banks to flow in; as if Christ, having infinite love with him, in that long, long age (to borrow that expression) should say, when shall time begin? And sinful men, and my mystical body, and desired spouse my church, have being in the world, that I may out that grace on her? I have love within me and lying beside me; I rejoice to have a lover: as if grace in Christ, had been in too narrow banks, in the infinite acts of the infinite mind of God and the heart of Christ, and longed to have men and angels to give a vent to his love.
基督何时会变老并长出白发？永不：他的心会变得冷漠吗？不会：他会对爱厌倦吗？他会因为对永恒之间躺在他胸前的配偶的喜悦而疲倦吗？不会，不会：基督的爱永远是翠绿的，像年轻人一样，今天仍然美丽而洁白，就像从永远开始一样；这朵玫瑰没有丝毫改变。谁知道在创造之前，恩典和爱在基督的心中如何在这无限的岁月中安慰自己？基督的心如何欢欣鼓舞，为了能够享受尚未创造的人类之子的爱，迎接创造的第一天的曙光，就像恩典和爱长久地寻找一个宽阔的河道来流淌一样；好像基督在那漫长的岁月中（借用那个表达）带着无限的爱说，时间何时开始？罪人，我的神秘身体，我渴望的配偶我的教会何时在世界上存在，我才能将那恩典赐予她？ 我心中有爱，身旁有挚爱侣，我为此感到欣喜：䊕如基督的恩典，原本被太狭窄的岸边包裹着，在上帝无限的行为和基督的心灵中，渴望让人和天使发泄他的爱。

And that long Ævum, the ages that were before the world was, brought it green to us; that long, long, endless and vast duration, when time shall be no more, cannot make Christ's love change the colour, or grow less, or root one saint out of his heart; when God leaveth off to be God, grace will leave off to be grace. Make Christ repent of grace, if you can: as Christ has washen his spouse, and, in regard of the guilt of sin, has made her all fair and spotless; so doth he daily lick, and purge, and cleanse her, in regard of the inherent blot, while she be fair as the sun, and all a new heaven.
那漫长的永恒时代，在世界形成之前，将它带给了我们；那漫长、无尽而广阔的时期，当时间不再存在时，也不能改变基督的爱的颜色，也不能使其减少，或从他的心中根除一个圣徒；当上帝停止成为上帝时，恩典也将停止存在。如果你能让基督后悔恩典，那就试试看：正如基督洗净了他的新娘，并使她在罪的罪恶面前变得美丽无瑕；同样，他每天舔舐、净化她，以去除内在的瑕疵，使她如太阳般美丽，如新天般完美。

Asser. 7. In the third consideration, from the suspension of divine influence cometh our sin, as a necessary consequent, and result; yet so as the Lord's suspension, and our trasgression, fall both in the bosom of divine providence: the Lord knoweth why he withdraweth his grace, that we might know how weighty a thing great heaven is laid upon our poor shoulders, and that we would make soul work out of all we have received; and the stock the second Adam has given us if we had not Christ to steer the ship, to lead the minors to heaven, to keep the inheritance to the little heirs of Christ, should evanish to nothing.
亚瑟。第七条。在第三个考虑中，我们的罪是由于神圣影响的暂停而产生的，作为必然的结果；然而，这是在神圣的安排中，上帝的暂停和我们的过犯都发生在其中：上帝知道他为什么撤回他的恩典，这样我们就能知道天国对我们这些可怜的人来说是多么重要，我们应该把我们所接受的一切都用于灵魂的工作；如果没有基督来引导船只，带领未成年人进入天堂，保护基督的小继承人的遗产，第二个亚当给我们的财富将会消失得无影无踪。

Posit. 9. If we consider the Lord's denial of grace, from wicked men; they cannot turn to God, but that impotency lay in the womb of will; it is not weakness only, but also willingness, Mat. 23 v. 37. I would have gathered you, (saith Christ) ye would not. John 5:6. Christ saith to the sick man, Wilt thou be made whole? then there was a stop in his will, as well as in his weakness. Jer. 44:19. As for the word that thou hast spoken to us in the name of the Lord, we will not hearken to thee.
肯定论第九条。如果我们考虑主从邪恶的人否认恩典，他们不能转向上帝，但无能为力受制于意愿的胚胎; 这不仅是软弱，而且也是乐意，马太福音 23:37。我本来想聚集你们，（基督说）你们却不愿意。约翰福音 5:6。基督对病人说，你愿意痊愈吗？那么他的意志也停滞了，而不仅仅是他的软弱。耶利米书 44:19。至于你奉耶和华的名对我们所说的话，我们不会听从。

2. Love and delight to do ill, is from the strength and marrow of the will, not from weakness only: the servant that would not leave his master, because he loved him, is a slave for ever, through love to slavery, rather than through impotency to be free. In those that delight to do evil, will hath a strong influence in the evil they do: every sinner esteems his prison of hell, a heaven; his fetters of sin on his legs, as a gold chain about his neck.
爱和喜欢做坏事，源自意志的力量和精髓，而不仅仅是因为软弱：那个因为爱他而不愿离开主人的仆人，是永远的奴隶，是因为对奴隶制度的爱，而不是因为无力获得自由。在那些喜欢做恶的人中，意志对他们所做的恶有着强大的影响力：每个罪人都把他的地狱牢房看作天堂；他脚上的罪恶枷锁，像项链一样闪耀着金光。

3. It is a journey of a hundred miles to Christ; it is impossible to the natural man to compass it, yet be may walk two of these hundred miles, tho' not as a part of the way; he will not so much as cast a sad look after Christ, he will not bestow one sigh of Christ, nor know his own weakness, nor despair of his own hability, nor lie at the water-side, and cry, Lord Jesus, come carry me over; he positively hates Christ: were it possible, that the unrenewed man had the two eyes of a renewed man, to see the beauty and high excellency of Jesus, tho' he had still his own lame legs, he would weep out his eyes for a chariot to carry him to Christ, he would send sad love-challenges after Christ: could those that are scorched in hell-fire, and hear the howling of their fellow-prisoners, and see the ugly devils, the bloody scorpions with which Satan lasheth miserable souls, and the huge, deep, broad furnace of eternal vengeance; have but a window opened to see heaven, the throne, the tree of life, the glory of the troops clothed in white, and hear the musick of those that praise him that sitteth on the throne; or, say but one of the apples of the tree of life were sent down to hell, and that the damned had senses to taste and smell a grain-weight of the glory that is in it, what thoughts would they have of Christ and heaven? It is like they would hate themselves, and send up sad wishes at least, for the continuance of that sight. O could but natural men see Christ with his own light, it may be they would make out for him. But when all is said of this subject, the grace of God is a desirable thing; better have Christ's heart and love and soul toward you, than what else your thoughts could imagine, above or below heaven,
3.这是一段通往基督的百里之旅；对于自然人来说，这是不可能的，但他可以走其中的两百里，虽然不是作为旅程的一部分；他甚至不会向基督投去悲伤的目光，也不会为基督流一滴泪，不会认识到自己的软弱，不会对自己的能力感到绝望，也不会躺在水边大声呼喊：“主耶稣，来带我过去”；他对基督怀有强烈的憎恨：如果未重生的人能够拥有一个重生者的两只眼睛，看到耶稣的美丽和高尚，尽管他仍然有自己瘸腿的问题，他会为了一辆车而哭泣，以便将他带到基督那里，他会向基督发出悲伤的爱的挑战：如果那些在地狱火中被烧焦的人能够听到他们的同伴的哀嚎声，看到丑陋的魔鬼，撒旦用来鞭打可怜的灵魂的血腥蝎子，以及永恒的复仇的巨大、深邃、宽广的炉子；如果他们能够打开一扇窗户看到天堂、宝座、生命树、身穿白衣的荣耀军队，并听到赞美坐在宝座上的那位的音乐；或者，如果地狱能够收到生命树上的一个苹果，那么他们该死的有感官去品尝和嗅到其中一丁点的荣耀，他们会对基督和天堂有什么想法？就好像他们会讨厌自己，至少会发出悲伤的祝愿，希望能继续看到那个景象。哦，如果凡人能用自己的光看到基督，或许他们会为他辩护。但是当谈到这个主题时，上帝的恩典是一件令人向往的事情；拥有基督的心、爱和对你的灵魂的关怀，比你的思想能够想象的任何其他事物都更好，无论是在天上还是在地下

If I be lifted up from the earth, I will draw all men to me.
若我从地上被举起，我将吸引所有人来到我身边。

Article 5. I come now to the fifth article, the condition of Christ's drawing: [Gr. eàn hypsosthô ek tês gês] If I be lifted up from the earth. This particle [Gr. eàn] (if) is not, as in other places, a note of doubting, or of a thing of a contingent and uncertain event: yea, it signifieth here, that Christ was not on any deliberation; shall I die, or shall I not die, for lost man? Christ is not wavering, dubious and uncertain in his love; love in Christ is more fixed and resolved upon, than the covenant of night and day, and the standing of mountains and hills, Jer. 31:35; Isa. 54:10. In other places of scripture, it is not a matter of debate; as John 14:3. If I go away [Gr. eàn poreutho] Christ made no question whether he would go to his Father, 1 John. 2:1. [Gr. eàn tis amárte] If any man sin, we have an advocate; there is no doubt but the saints sin; and if we say we have no sin, we deceive ourselves, and the truth it not in us, 1 John 1:8.
第五条。现在我来谈谈第五条，基督吸引的条件：[希腊文：如果我从地上被举起来]。这个词（希腊文：如果）不像其他地方那样表示怀疑或不确定的事件：是的，它在这里表示基督没有任何犹豫；我会死还是不会死，为了失落的人？基督的爱不摇摆、犹豫和不确定；基督的爱比黑夜和白天的盟约、山川的存在更加坚定和决心，耶利米书 31:35；以赛亚书 54:10。在圣经的其他地方，这不是一个争论的问题；如约翰福音 14:3。如果我离开[希腊文：如果我离开]，基督没有疑问是否要去见他的父，约翰一书 2:1。[希腊文：如果有人犯罪]，我们有一位辩护者；圣徒犯罪是毫无疑问的；如果我们说我们没有罪，我们就是在欺骗自己，真理不在我们里面，约翰一书 1:8。

To be lifted up from the earth, is expounded to be crucified, v. 33. This is Christ's metaphrase of the kind of death which he suffered.
被从地上抬起，被解释为被钉在十字架上，第 33 节。这是基督对他所经历的死亡方式的转述。

Crucifying was a cursed, shameful and base death, Deut. 21:23 yet Christ expresseth it by a word of exaltation, Phil. 2:9. Lifting up from the earth: Christ death is life, his shame glory; there be pearls and sapphires of heaven in Christ's hell; and Christ keepeth warm breath of life and hot blood in the cold grave: when he is in an agony, which materially was hell, a glorious angel of heaven is in that hell with him to comfort him: when he is born a poor man on earth, and lies in a horse's manger, there is a new bon-fire in heaven for joy that a great prince is born, a new star appears; the blakness of Christ is stronger than men; the blackness of Christ's marred visage is fair in Christ poverty, when he has not to pay tribute to the emperor Caesar, the sea pays tribute to the king and prince of kings, Jesus; a fish yields him a piece of money: the lowest and basest reproaches of Christ, his cross and sufferings, drop the honey, the sweet smell of heaven; Christ's thorn is a rose, his sadness joy; O what must immediate rays of glory that come from his face be? The very second table of heaven must exceeding fatness, the back-parts of the glorious that sitteth on the throne must be desireable; the fragments and the broken meat of the Lord's higher table must be incomparably dainty: all the earth to these are but husks; the reproaches of Christ must be not so sour as they are reported of. 2. He maketh it the cause of Christ's drawing all men to him. 1. The Holy Ghost will express the cursed and shameful death of Christ, by a word of glory, to be lifted up.
钉在十字架上是一种被诅咒、可耻和卑贱的死亡方式，申命记 21:23，然而基督用一种赞美的话语来表达这一点，腓立比书 2:9。从地上升起：基督的死亡是生命，他的羞辱是荣耀；在基督的地狱中有天堂的珍珠和蓝宝石；基督在寒冷的坟墓中保持着温暖的生命气息和炽热的鲜血：当他处于痛苦之中，实质上是地狱，一个荣耀的天使在那里与他同在以安慰他；当他作为一个贫穷的人降生在地上，并躺在马槽里时，天堂中有一团新的篝火，为一个伟大的王子的降生而欢乐，一颗新的星星出现；基督的黑暗比人类更强大；基督受苦时，他那被毁容的面容的黑暗在基督的贫穷中是美丽的，当他没有向凯撒大帝纳税时，大海向万王之王耶稣纳税，一条鱼给了他一枚钱币；基督所受的最低最卑贱的羞辱，他的十字架和苦难，滴下了天堂的蜜糖和甜美的香气；基督的荆棘是一朵玫瑰，他的悲伤是喜乐；哦，那从他的脸上发出的直接荣耀光芒会是什么样子呢？ 天堂的第二张桌子必须非常丰盛，坐在宝座上的荣耀者的背部必须令人向往；主的高桌上的碎片和残羹必须无与伦比的美味：对于这一切，整个地球只是麸皮；基督的羞辱不应该像传闻中那样酸涩。2. 他使基督吸引所有人归向他成为原因。1.圣灵将用一个荣耀的词来表达基督被钉十字架的可憎和可耻的死亡。

1. The dying of Christ, is a leaving of the earth.
基督的死亡是离开地球。

2. It is a matter of exaltation, that Christ was thus abased: of these two only in this place in the New Testament; and John 3:15 is Christ's dying so expressed. It is considerable, that in this manner of death, Christ will hold forth to us, that the dying of Christ is in a special manner a leaving of the earth; so Hezekiah, Isa. 37:11. I shall behold man no more with the inhabitants of the world; that is, I must leave the earth, and see the sun no more: and Christ, John 13:1. Jesus knew that his hour was come, and that he should depart out of this world unto the Father: hence his own word to the repenting thief, Luke 23:43. To-day thou shalt be with me in paradise. John 8:21. I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.
基督如此卑微是一件令人欣喜的事情：在新约中只有这两处；约翰福音 3:15 也是如此表达基督的死。值得注意的是，在这种死亡方式中，基督将向我们展示，基督的死亡在特殊的程度上是离开地球；就像希西家在以赛亚书 37:11 中所说的那样，我不再看见世人和世界的居民；也就是说，我必须离开地球，再也看不见太阳；还有约翰福音 13:1 中的耶稣知道自己的时候到了，要离开这个世界，回到父那里去；因此他对悔罪的贼说的话，路加福音 23:43，今天你要与我同在天堂；约翰福音 8:21，我要去的地方，你们找不到我，你们要死在你们的罪中。

Doct. Christ choosed a kind of death which was a visible leaving the earth, and a going to heaven, ere he came down again off the cross; for that day his soul was in paradise: as the serpent was lifted up in the wilderness, John 3:15. Christ's motion of death is from the earth; Christ was tired of the earth, and had his fill of it, he desired no more of it. It is not a place much to be loved by you, saints; for your dear Saviour had but few and sad days on the earth, he was served as a stranger here, and has now left the earth, and gone to the Father. Consider but a few reasons to move you to leave the earth, 1. The earth was Christ's prison, he could not escape out of it, till he paid his sweet life for it: only two that we read of, Enoch and Elias, left the earth, and went to heaven and saw not death; these that shall be changed, and shall not die, at Christ's coming, have this privilege; but otherwise, all have a bruise in the heel, ere they go out of earth. 2. When Christ was on his journey, he was not so much in love with the earth as to repent and turn back again; as Christ's head and face was toward heaven, so his heart and soul followed, he went from the cross straight-way to paradise. 3. What doth Christ leave? The earth: it is thy fellow-creature of God.
基督选择了一种明显离开地球、升入天堂的死亡方式，在他从十字架上下来之前，他的灵魂已经在天堂了：就像在旷野里举起蛇一样（约翰福音 3:15）。基督的死亡动作是从地球开始的；基督对地球感到厌倦，已经满足了，他不再渴望它。这并不是一个你们圣徒应该热爱的地方；因为你们亲爱的救主在地上只有很少而悲伤的日子，他在这里像个陌生人一样受待遇，现在他已经离开地球，去见父。只需考虑几个理由来促使你们离开地球：1. 地球是基督的监狱，他不能逃脱，直到他为此付出了他甜美的生命；只有两个我们所读到的人，以诺和以利亚，离开了地球，升入了天堂，没有经历死亡；那些在基督再来时将被改变而不会死亡的人，享有这个特权；但除此之外，所有人在离开地球之前都会受到脚跟的伤害。2. 当基督在旅途中时，他并不是如此热爱地球以至于后悔并返回；正如基督的头和脸朝向天堂，他的心灵也随之，他从十字架直接去了天堂。3. 基督留下了什么？地球：它是上帝的同类创造物。

But, I. The foot-stool for the soles of Christ's feet, Isa. 60:1; Matth. 5:35.
但是，我是基督脚下的脚凳，以赛亚书 60:1；马太福音 5:35。

2. A foot-stool of clay, far from the throne of glory, the office-house of sin, Isa. 24:5. The earth also is defiled under the inhabitants thereof. Chap. 26:21. For the Lord cometh out of his place, to punish the inhabitants of the earth for their iniquity. It is Satan's walk, Job 2:2. And the Lord said unto Satan, From whence comest thou? And Satan answered the Lord and said, From going to and fro in the earth, and from walking up and down in it.
2. 一个由泥土制成的脚凳，远离荣耀的宝座，是罪恶的办公室，以赛亚书 24:5。地也被其居民所污染。第 26 章 21 节。因为主要从他的居所出来，惩罚地上的居民，因为他们的罪孽。这是撒旦的行走，约伯记 2:2。耶和华对撒旦说，你从哪里来？撒旦回答耶和华说，我从地上走来走去，往来巡游。

3. It is the poor heritage of the sons of men, a clay-patrimony, Psal. 115:16. The heaven, even the heavens are the Lord's; but the earth hath be given to the children of men. And oppressors are the land-lords of it. Psal. 10. God ariseth to judge, v. 18 that the man of the earth may no more oppress. Job 9:24. The earth is given to the hand of the wicked.
这是人类子孙的可怜遗产，一份泥土的产业，诗篇 115:16。天，连天都属于主，但地却赐给了人类的子孙。而压迫者成为了它的地主。诗篇 10。上帝起来审判，以致地上的人不再受压迫。约伯记 9:24。地被恶人掌握。

4. Yea, it is not only the slaughter-house and shambles where Christ was slain, but all the martyrs and witnesses of Jesus were butchered here: for it is said of Babylon, Rev. 18:24. And in her was found the blood of the prophets, and of the saints, and of all that were slain on the earth; then the earth is the scaffold of the lambs of Christ, where their throats have been cut.
是的，这里不仅仅是基督被杀害的屠宰场和屠宰场，还有所有耶稣的殉道者和见证人在这里被屠杀：因为在启示录 18:24 中说到巴比伦：“在她里面找到了先知和圣徒的血，以及在地上被杀的一切人的血。”那么地球就是基督的羔羊们被宰杀的舞台，他们的喉咙被割断。

5. 'Tis a common inn, where bed and board is free to men, devils, sons, bastards, elect and reprobate; yea, to beasts, called from their country, Gen. 1:25. Beasts of the earth; an earthly minded man, is a fellow-citizen with beasts; it is a home to all but the saints, 'tis their pilgrimage-inns; it is a strange land, and the house of their pilgrimage; Psal. 119:19. I am a stranger in the earth; so David; so Abraham and his, though they had the heritage of a pleasant spot of the earth by promise, even the land of Canaan; yet they sojourned in it as a strange country; and Heb. 11:13. Confessed they were strangers and pilgrims on earth. 2 Cor. 5:6. While we are at home in the body, we are absent from the Lord.
这是一个普通的客栈，床和食物对于人类、恶魔、儿子、私生子、选民和被拒绝者都是免费的；是指从他们的国家来的动物，创世纪 1:25。地上的动物；一个心地凡俗的人，与动物是同胞；对于所有人来说，这是一个家，除了圣徒，这是他们的朝圣客栈；这是一个陌生的土地，是他们朝圣的地方；诗篇 119:19。我在地上是个陌生人；大卫也是如此；亚伯拉罕和他的后裔也是如此，尽管他们凭着应许拥有了地上一个美丽的地方，就是迦南地；然而他们在其中是作为陌生的旅客；希伯来书 11:13。他们承认自己在地上是陌生人和朝圣者。哥林多后书 5:6。我们住在身体里的时候，就离主远离。

6. The first doomsday fell upon the earth, for man's sin, Gen. 3:17. Cursed shall the earth be for thy sake, in sorrow shalt thou eat of it all thy days. 'Tis a cursed able to man: and the other doomsday is ripening or it, Rev. 14:15, 16. Antichrist's seat, the earth of he false church, is a ripe harvest for the Lord's sickle of destruction. The last doomsday is approaching, when this clay-stage shall be removed, 2 Pet. 3:10. The earth and the works therein, the house and all the plenishing, shall be burnt with fire: 'Tis no long time that we are here, if we believe Job, chap. 7:1. Is here not an appointed time to man upon earth? Are not his days like the days of an hireling? Job. 14:2. He cometh forth as a flower, and it cut down, be flieth also as a shadow, and continueth not. Many generations of hirelings have ended their day's task, and have now their wages; many shadows are gone down, many acors have closed their game, as it may be, and some have fulfilled their course with joy, and are now within the curtain, since the creation.
第一个末日降临到地球上，是因为人类的罪过，创世记 3:17。地必因你的缘故受咒诅，你必终身劳苦地吃它。这是对人类的诅咒：而另一个末日正在成熟，启示录 14:15, 16。敌基督的王座，假教会的土地，是主毁灭的成熟庄稼。最后的末日正在临近，当这个泥土舞台被移除，彼得后书 3:10。地和其中的一切，房屋和所有的财物，都将被火焚烧：如果我们相信约伯记，我们在这里的时间不长，第 7 章 1 节。人在地上岂不有定期？他的日子不像雇工的日子吗？约伯记 14:2。他如花开，又被割下，他如影飞去，不再停留。许多代雇工已经完成了他们一天的工作，现在得到了他们的工资；许多影子已经消失，许多演员已经结束了他们的游戏，也许有些人已经欢乐地完成了他们的使命，现在在幕布之内，自从创世以来。

7. It is a poor narrow room. Some, Isa. 5:8 make house to touch house, and lay field to field, till there he want of place, that they only may be placed alone in the earth: if they report right of the earth, who make it one and twenty thousand miles in circuit, if new-found lands add to this some poor acres, and the western beast have much of this, Rev. 13:8 and the other beast of the East, the Turk, the enemy of Jesus Christ, have eight thousand miles of the land, and other eight thousand miles of sea, making sixteen thousand miles of the two little globes, (I leave others to examine their geography) then it must be a baseplea, and a poor lodging to contend for; it were a good use for us to argue, was the earth my Saviour's refuse and his inn, not his home, and if Christ left the earth long ago, and was tired of it, then let us (Heb. 13:13) go forth therefore unto him without the camp, bearing his reproach: for here we have no continuing city, but we seek one to come: we cannot lodge, far less can we dwell in a house that shall be burnt with fire; nor is there room for us here; there is a more excellent country above, where men have no winter, no night, no sighing, no sickness, no death, but they live for evermore. We are thronged here for want of room, and 'tis a narrow tent; O what a large land is that above, in which we shall not strive for acres, land, kingdoms? John 14:2. In my Father's house (saith Christ) there are [Gr. monaì pollaì] many dwelling places, houses great and fair, and numerous; all these are holden sorth to us; the earth is a creature near of kin and blood to the half of us, and our body. When a son of Adam dieth, hereturneth, Psal. 146:4. [Heb. leadmatho] to his own earth; had he no free heritage on the world, though he were no landed man, yet when he goeth to his grave, he returneth to his own free heritage, to his own earth.
这是一个狭小的贫穷房间。有些人，以赛亚书 5:8，房屋紧挨着房屋，田地紧挨着田地，直到没有地方，他们才能独自占据地球：如果他们对地球的报道是正确的，那么地球的周长将达到二十一万英里，如果新发现的土地再加上一些贫瘠的英亩，而西方的野兽占有其中很多，启示录 13:8，而东方的野兽，土耳其，耶稣基督的敌人，占有八千英里的陆地和八千英里的海洋，总共十六千英里的这两个小球体（我留给其他人来检查他们的地理知识），那么为此争论是一种卑劣的辩论，一个贫穷的住所；对我们来说，这是一个很好的论点，地球是我的救主的废物和旅馆，而不是他的家，如果基督很久以前就离开了地球，并对它感到厌倦，那么让我们（希伯来书 13:13) 因此，你们要离开营地，背负他的羞辱前去：因为我们在这里没有长久的城市，但我们寻求一个未来的城市：我们不能住宿，更不能住在将被火焚烧的房子里；在这里没有我们的位置；在上面有一个更美好的国家，那里没有冬天，没有夜晚，没有叹息，没有疾病，没有死亡，而且他们永远生活。我们在这里拥挤，因为没有足够的空间，这是一个狭窄的帐篷；哦，上面那个广阔的土地，我们将不再为土地、国家、王国而争斗。约翰福音 14:2。基督说：“在我父的家里有许多住处，有大而美丽的房子，数量众多；所有这些都为我们准备好了；地球是我们的近亲，与我们的一半血缘关系，与我们的身体有关。当亚当的儿子死去时，他回到自己的土地；即使他不是土地的主人，但当他进入坟墓时，他回到了自己的自由遗产，回到了自己的土地。

32. If I be lifted up from the earth, I will draw, &c.
如果我从地上被举起来，我会吸引，等等。

Here is a special condition of drawing sinners to Christ: the manner of Christ's death: his being lifted up from the earth, holdeth for a drawing of sinners up after him from the earth to heaven; hence Christ's death is a special means of heavenly-mindedness and mortification. So, 1 Pet 2:24. Who his own self bare our sins in his own body on the tree, that we being dead to sins, should live unto righteousness. Col. 3:2. Set your affections on things above, not on things on the earth. 3. For you are dead, and your life is hid with Christ in God, &c. 5. Mortify therefore your members that are an earth, sornication, uncleanness, &c.
这里是吸引罪人归向基督的特殊条件：基督的死亡方式：他被从地上举起，使罪人也被从地上举起到天堂；因此，基督的死亡是一种特殊的使人心向天堂和克己的方式。彼得前书 2:24：“他被挂在木头上，亲身担当了我们的罪，使我们既然在罪上死，就得以在义上活。”歌罗西书 3:2：“你们要思念上面的事，不要思念地上的事。”3：“因为你们已经死了，并且你们的生命与基督一同藏在神里面。”5：“所以，要治死你们在地上的肢体，就如淫乱、污秽、邪情、恶欲，和贪婪，贪婪就与拜偶像一样。”

Beza, Piscator, and others think it probable that Christ uttered this prayer to his Father, in the Syriack tongue, because the Evangelist useth the word [Gr. hypsoo] to be lifted up from the earth, and the word [Heb. rum] signifieth both to cut off, as [Gr. hairesthai] doth as Daniel 8:11 by him the daily sacrifice [Heb. hyram] was taken away; and to exalt and lift on high, 1 Sam. 2:1 my born is exalted. Psal. 99:2. the Lord is high, [Heb. veram] above all the people. Psal. 18:47. Let the Lord be exalted. Numb. 24:7; Psal. 46:11; Isa. 49:11; Gen. 14:22. So he holdeth forth such an exalting of Christ, as is to cut off and to slay; this doth come home to drawing of man from sin, and the earth, by that Spirit purchased to us by Christ's death: now, Christ's dying thus, being a taking of him away from the earth, and from sinners, and that in a shameful manner, he being lifted up on the cross, and he in this posture drawing us after him, 'tis a clear working in us the death of sin, and our deadness to the pleasures and glory of the world. 1. Christ died pulling his brethren out of hell and sin; he died, and his spouse in his arms; and this showeth how desirous Christ is to have an union with us; 'tis a posture of love and grace, his head bowed down to kiss sinners, his arms stretched out to embrace them, his bosom open to receive them, his sides pierced, that the doves may fly into the holes of the rock, and lodge there; Christ on the cross, broached and pierced, as a full vessel, out of whom issueth blood and water, justification and redemption from the guilt of sin, and sanctification, is a drawing lover. 2. Here is fulness of power, To reconcile to himself all things, whether they be things in heaven, or things on earth, by the blood of his cross; here we are made Christ's friends, to do whatsoever he commands us, Col. 1:20; John 15:15.
贝扎、皮斯卡特和其他人认为，基督用叙利亚语向他的父祈祷，因为福音书中使用了“升高”（希腊语：hypsoo）这个词，而希伯来语中的“升高”（希伯来语：rum）既有切断的意思，如但以理书 8:11 所说的，日常祭祀被夺去；又有升高和抬高的意思，如撒母耳记上 2:1 所说的，我的角被抬高；诗篇 99:2 所说的，耶和华在万民之上；诗篇 18:47 所说的，耶和华是应当被尊崇的。民数记 24:7；诗篇 46:11；以赛亚书 49:11；创世记 14:22。因此，他展示了基督的这种升高，既是切断和杀戮；这直接与我们因基督的死亡而得到的圣灵将人从罪恶和世界中拯救的行动相联系。现在，基督这样死去，将他从地上和罪人中带走，而且以一种可耻的方式，他被钉在十字架上，他以这种姿势引导我们跟随他，这清楚地在我们身上起到了使罪死亡和使我们对世界的欢乐和荣耀死亡的作用。 基督为了拯救他的弟兄们脱离地狱和罪恶而死；他死了，他的配偶在他的怀里；这表明基督多么渴望与我们合一；这是一种爱和恩典的姿态，他低下头亲吻罪人，伸出双臂拥抱他们，敞开胸怀接纳他们，他的胁肋被刺穿，让鸽子飞入岩石的洞穴中，安身其中；基督在十字架上，像一个装满的容器被刺穿，从中流出血和水，使罪的罪恶得到辩护和救赎，并得到成圣，这是一个吸引人的爱人。2. 这里有充足的权力，通过他十字架上的血，使天上地下的一切事物与他和好；在这里，我们成为基督的朋友，遵行他的一切命令，歌罗西书 1:20；约翰福音 15:15。

3. Nor is there a stronger band or cord to draw men from sin, than the faith of Christ's death, Gal. 2:20. I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. Gal. 6:14. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world. Here is reciprocation of deaths: Paul is crucified to the world, as a dead man, not in the world, nor one of the world's number: a mortified saint drawn up to heaven from the earth, is an odd person, not under tale, he may be spared well enough; the world and the town he lives in may be well without him; as Joseph was the odd lad separated from his brethren, and David none of the seven, miscounted in the telling among the ewes at the sheepfolds, and forgotten as a bastard, or as a dead man out of thought: and again, the world is crucified to Paul, for it looks like a hanged man; it smells like a dead corps to a saint's senses. Now, thus they have not eyes more affected with the world, nor ears more taken with the music, nor a heart more overcome with the lusts of the world, nor a dead man set to a rich table, is affected with all the dainties there, or with the harping of the sweetest musician; the man has escaped [Gr. miásmata tû Kosmu] the pollutions of the world, to him the world has sooty singers, and dirty and picky hands, it defiles washen souls; but to the unmortified man, the world smelleth like the garden of God: lust casteth in, and welcometh to eye, and heart, and fancy, granadoes and fire-balls of uncleanness; sinful pleasure has a rosy face, profit has golden singers, court and honour has a sweet breath, the world is not to him an ill-smelled stinking corps, fit for nothing, but for a hole under the earth: nay, but god-mammon looks like heaven; the world a poor thing; yea, the world of self is but a bag of empty wind, a fancy: (1.) It has no weight, as touching the part of it we count most of, the earth, but so many pounds of clay, the dregs, the earthy bottom of the creation: (2.) The stage that pieces of brittle clay comes upon, and weeps and laughs, and lives, speaks and dies: (3.) The flowers of it, that we are most in love withal, The lusts of the eye, the lust of the flesh, the pride of life, are not of God, 1 John 3:16. (4.) It is a house of glass, or of ice, that stands for the fourth part of the year, for winter, but is removed on the spring, and is never to beseen again; for it passeth away like a figure written on the sea-shore, when the sea floweth, 1 Cor. 7:31. (5.) The frenizes, or passements of it, pleasure, profit, honour are all sick of vanity and change to the saints that are crucified and buried with Christ, in whom lust is nailed to the cross of Christ; the world is a dead bag of despised dust; and tho' a toe or a singer of a crucified saint will make a motion and a stir, and break a wedge of the cross, because of the indwelling of a body of death, yet hear his arguing, O vain clay-god, dirty earth, I owe thee no love, because my Lord was lifted up from the earth, and has drawn me after him; I care not for this bubble of a vain life, this transient shadow, seeing Christ could not bruik it: what is the fancy of a plaistered and sairded worldly glory to me, if Jesus his face was spitted on? When is this painted globe of an empty, perishing, and death-condemned world to my happiness, seeing my Saviour was a borrowed body, a stranger, and slaughtered in the world, and had all against him, and always the wind on his face?
3. 没有比基督的死更强大的束缚或绳索能够使人远离罪恶，加拉太书 2:20。我与基督同钉十字架，现在活着的不再是我，而是基督在我里面活着；我现在在肉身活着的生命，是因着信靠神的儿子所赐的，他爱我，并为我舍己。加拉太书 6:14。但我绝不以别的夸口，只夸我们主耶稣基督的十字架，借着这十字架，世界在我这里被钉十字架，我在世界这里也被钉十字架。这里有死亡的互换：保罗像一个死人一样被钉在世界上，不再是世界的一员，也不属于世界的人数：一个被离开地球带到天堂的死而复生的圣徒，是一个奇怪的人，不在人们的计算之内，他可以很好地被忽略；世界和他所居住的城市可以没有他；就像约瑟是与他的兄弟们分开的奇怪的孩子，大卫不是七个人中的一个，在羊圈中被误算，被遗忘，就像一个私生子或一个被遗忘的死人；而且，世界对保罗来说是被钉在十字架上的，因为它看起来像一个被绞死的人；对圣徒的感官来说，它闻起来像一个死尸。 现在，他们的眼睛不再受世界的影响，耳朵不再被音乐所吸引，心灵不再被世俗的欲望所征服，就像一个死人坐在丰盛的餐桌前，对那里的美食或最甜美的音乐家的琴声没有任何反应；这个人已经逃脱了世界的污染，对他来说，世界有着肮脏的歌手和肮脏的、挑剔的手，它玷污了洗净的灵魂；但对于未经死亡的人来说，世界闻起来像上帝的花园：欲望投入并欢迎眼睛、心灵和幻想中的不洁之物；罪恶的快乐有着玫瑰色的面孔，利益有着金色的歌手，宫廷和荣誉有着甜美的气息，对他来说，世界不是一个臭气熏天的腐尸，只适合埋在地下的洞里；不，但是财神看起来像天堂；世界是一件贫瘠的东西；是的，自我的世界只是一个空洞的风袋，一个幻想：（1.）它没有重量，至少在我们认为最重要的部分，地球，只是几磅黏土，是创造的渣滓，泥土的底部：（2.）这个舞台上，脆弱的泥土碎片哭泣、笑声、生活、说话和死亡：（3.) 我们最喜爱的花朵，眼的欲望，肉体的欲望，生命的骄傲，都不是出于上帝，约翰一书 3:16。(4.) 这是一个玻璃或冰的房子，它在一年的四分之一时间里代表冬天，但在春天被移走，再也看不到了；因为它像海岸上的图案一样消失，当海水涌动时，哥林多前书 7:31。(5.) 对于那些与基督一同钉死和埋葬的圣徒来说，它的狂热、快乐、利益和荣耀都是虚无和变化的；在他们身上，欲望被钉在基督的十字架上；世界是一个被蔑视的死尘袋；尽管一个被钉死的圣徒的脚趾或手指会有动作和动静，并且因为死亡的身体的存在而打破十字架的楔子，但请听他的辩论，哦，虚无的泥土之神，肮脏的土地，我不欠你任何爱，因为我的主从地上被举起，并且把我带到他那里；我不在乎这个虚幻的生命泡沫，这个短暂的影子，因为基督不能忍受它：对我来说，一个涂抹和疼痛的世俗荣耀的幻想有什么意义，如果耶稣的脸上被唾沫淋在上面呢？ 这个被涂上颜色的地球，一个空洞、正在消亡和被判死刑的世界，何时才能给我带来幸福？毕竟，我的救主只是借来的身体，是一个陌生人，在这个世界上被屠杀，他面对的都是敌对的力量，而且总是面对着逆风

Now, let us consider what Antinomians say of mortification; "what is mortification (saith (a) Mr. Denne) but the apprehension of sin, slain by the body of Christ? What is vivification but our new life? The just shall live by faith. I may know (saith the Antinomian) (b) I am Christ's, not because I do crucify the lusts of the flesh, but because I do not crucify them, but believe in Christ that crucified my lusts for me." Much of this lawless and carnal mortification is to be found in Saltmarsh his unexperienced treatise of free-grace, in which he labours to make protestant divines Antichristian-Legalists in the doctrine of mortification; for his way is, "(c) That we are to believe our repentance true in Christ, who hath repented for us; our mortifying sin true in him, through whom we are more than conquerors; our new-obedience true in him, who hath obeyed the law for us, and is the end of the law to every one that believeth; our change of the whole man is true, in him, who is righteousness and true holiness; and thus without faith it is impossible to please God: for there is (saith he) (d) great deceitfulness in mortification of sin, as it is commonly taken, (he must point at Calvin, and other protestant divines; for as Papists and Arminians commonly speak and teach, we are justified by works of penance and mortification) for the not acting of sin, or conceivings of lust, is not pure mortification; for then (e) children, and civilly moral men were mortified persons, &c. It is not in the mere absence of the body of sin, for then dead or sick men were mortified persons."
现在，让我们考虑一下 Antinomians 对克己的说法：“克己是什么（Denne 先生说）？不就是对基督的身体杀死罪恶的理解吗？而复活不就是我们的新生命吗？义人因信得生。我可以知道（Antinomian 说）我是基督的，不是因为我钉死了肉体的私欲，而是因为我没有钉死它们，而是相信基督替我钉死了我的私欲。”这种无法无天和肉体上的苦行主义在索尔特马什的《自由恩典》一书中可以找到很多，他努力使新教神学家在苦行主义教义上成为敌基督教法律主义者；因为他的观点是：“(c)我们要相信我们在基督里的悔改是真实的，因为他已经为我们悔改；我们在他里面对罪恶的克制是真实的，因为我们是得胜者；我们在他里面的新顺从是真实的，因为他已经为我们遵守了律法，并且对于每个相信他的人来说，他是律法的终结；我们整个人的改变在他里面是真实的，因为他是公义和真正的圣洁；因此，没有信心就不可能讨神喜悦：因为在对待罪恶的苦行中有（d）很大的欺骗，就像通常所说的那样（他必须指的是加尔文和其他新教神学家；因为天主教徒和阿米纳派通常说和教导，我们是通过苦行和苦行来获得称义的），因为不犯罪或者不产生欲望并不是纯粹的苦行；因为那样的话，（e）儿童和有道德的人就是苦行者，等等。这不仅仅是身体上罪恶的缺席，因为那样的话，死人或者病人也是苦行者。"

Eaton's honey-comb of justification, chap. 8. pag. 164, 165. "We mortify ourselves only declaratively, to the sight of men —— whereby the Holy Ghost seeth not us properly mortifying our sins out of the sight of God; for then he should see us robbing Christ of that glory which his blood hath freely done, before we begin; nay, but when the wedding garment hath freely purified us in the sight of God, then the Spirit enters in us to dwell, which otherwise he would not do, and enableth us to walk holily, and righteously, to avoid and purify out of our own sight, sense, and feeling, and out of the sight of other men, that sin which the wedding garment hath purified and abolished before out of the sight of God."
伊顿在《辩护的蜂窝》，第 8 章，第 164、165 页中说：“我们只是在人们面前宣告地使自己死于罪恶——圣灵并没有真正看见我们在上帝面前使罪恶死去；因为那样的话，他就会看见我们在开始之前就夺走了基督的荣耀，而他的宝血已经自由地完成了这一切；不，当婚礼的礼服在上帝面前自由地净化了我们之后，圣灵才进入我们内心居住，否则他是不会这样做的，并使我们能够圣洁地行走，公正地行走，避免并净化我们自己的罪恶，使其远离我们的视野、感知和感觉，以及其他人的视野，而这些罪恶在上帝面前已经被婚礼的礼服净化和废除。”

But this, in name and thing, is the doctrine of the old Libertines in Calvin's time, as ye may read, Calvin opuscul instructio adversus Libertinos, chap. 18. p. 450, 451. "The Libertines (saith Calvin) seem to be of the same mind with us, and extol mortification and regeneration, and say, We cannot be the sons of God, except we be born again; and if we belong to God, the old man must in us be crucified, the old Adam must perish, and our flesh must be mortified;" but they destroy all holiness, and transform themselves into beasts, when they explain to us their regeneration and mortification; they say, "Regeneration is the restitution of man, to that innocency in which Adam was created."
但是，无论是在名义上还是实际上，这都是加尔文时代旧自由派的教义，你们可以在加尔文的著作《反对自由派的指导》第 18 章第 450、451 页中阅读到。"自由派（加尔文说）似乎与我们持有相同的观点，赞扬苦修和重生，并说，除非我们重生，否则我们不能成为上帝的儿子；如果我们属于上帝，旧人必须在我们身上被钉死，旧亚当必须灭亡，我们的肉体必须受苦修"；但是当他们向我们解释他们的重生和苦修时，他们破坏了所有的圣洁，将自己变成了野兽；他们说，"重生是将人恢复到亚当创造时的无辜状态"。

And they expound it thus; "This state of innocency was to know nothing, neither good nor ill, black nor white, not to know or feel sin; because this was Adam's sin, to eat of the tree of knowledge of good and evil; so, by the mind of Libertines, to crucify old Adam, is no other thing than to discern nothing, not to feel sin in ourselves, (as Mr. Eaton saith) but all knowledge of sin being removed, it is, according to the custom of children, to follow sense and natural inclination; hence they drew into their mortification all the places of scripture in which the simplicity of children is commended." Eaton just so, Honey-comb, p. 165 unto natural reason (or sense) objecting, if we be perfectly holy in the sight of God, then we may live freely, as we list, in sin. Paul answers, "Nay, that is impossible; for (saith he) how can we that are dead unto sin live yet therein? That is, as if a man be by justification restored to the case of the first Adam, or perfectly freed from all sin in the sight of God, as he is freed from the traffic and business of this life that is dead, which must needs be, if we be made perfectly holy in the sight of God from all spot of sin? Nay, he cannot chuse but shew and declare the same, by holy and righteous living to the sight of men, and mortify them to himself and to his own feeling and sense, as he is by justification dead to them in the sight of God." Consider, if Antinomians and Libertines do not both join in this, That tho' sin in our conversation and before men, as to walk after our lusts, we being once justified, is truly contrary to the law of God, yet to mortify sin to our sense, is to attain to a sense and feeling that it is no sin to us and before men, as it is no sin in the sight of God, and in the court of justice, because it is freely pardoned. This is the current doctrine of Antinomians.
他们这样解释：“这种无辜的状态是不知道任何事情，无论是好还是坏，黑还是白，不知道或感受罪恶；因为这是亚当的罪，吃了善恶知识树的果实；所以，根据自由主义者的观点，钉死老亚当，就是什么都不辨别，不在自己身上感受罪恶（正如伊顿先生所说），但是所有关于罪恶的认知都被消除了，就像孩子们的习惯一样，只是按照感觉和本能行事；因此，他们将所有赞扬孩子们纯真的经文都引用到了他们的克己中。”伊顿也是这样，蜂巢，第 165 页，对于自然理性（或感觉）提出的异议是，如果我们在上帝面前完全圣洁，那么我们可以随心所欲地活在罪恶中。保罗回答说：“不，那是不可能的；因为（他说）我们既然已经死于罪，怎么还能活在其中呢？也就是说，如果一个人通过称义恢复到第一个亚当的状态，或者在上帝面前完全摆脱了一切罪恶，就像他从这个世界的交易和事务中解脱出来一样，那必然是死了的，如果我们在上帝面前被完全圣洁，没有一点罪恶的玷污，那就必然是死了。” 他无法选择不通过圣洁和公义的生活向人们展示和宣告这一点，并使他们对自己和自己的感受感到厌恶，因为在上帝的眼中，他已经因为被称义而对他们死了。请考虑一下，如果反法定主义者和自由主义者不都在这方面达成一致，那么尽管我们在与人交往中犯罪，例如随心所欲地行走，但一旦我们被称义，这确实与上帝的法律相矛盾，然而，要对我们的感觉抑制罪恶，就是要达到一种感觉和感受，即在我们和人们面前，它对我们来说不是罪恶，就像在上帝的眼中和法庭上一样，因为它已经被自由赦免了。这是反法定主义者的普遍教义。

Par. 2. "When Libertines saw any man troubled in conscience with sin, they said to him, O Adam, knowest thou somewhat yet? Is not the old man yet crucified in thee? If they saw any stricken with the fear of the judgment of God; hast thou yet (said they) a taste of the apple? beware that that morsel strangle thee not; sin yet reigns in thee." So Mr. Towne the Antinomian said, p. 103. "David confessed his sin, "not according to the truth and confession of faith, but from want and weakness of faith, and effectual apprehension of forgiveness. Page 97. I can look on myself, my actions, yea, into my conscience, and my sins remain (this is the sense of the old Adam, the unmortified flesh) but look into the records of heaven, and God's justice, and since the blood-shed of Christ (Why, were not the fathers pardoned before Christ shed his blood?) I can find there nothing a gainst me, but the band by my surety is satisfied, and cancelled; and even these present sins, which so fearfully stare me in the face, are there blotted our, and become a nullity with the Lord." I need not cite Mr. Denne, Eaton, Crispe, Saltmarsh; for Towne, and all the Antinomian race, teach that it is unbelief, a work of the flesh of the old Adam, and our weak sense, and want of mortification, that the justified person feels sin, sorroweth for sin, complains of the body of sin, as Paul doth, Rom. 7 for in that chapter (saith Crispe) he doth not act the person of a regenerate person, but of a scrupulous and doubting unbeliever: "But for the justified person, 'tis more than he ought to do, if he confess sin, crave pardon, mourn, fast, walk in sackcloth; he has peace (saith Towne, page 34.) security, consolation, joys, contentment, and happiness, except his flesh rob him of these: 'Tis legal, and bewrayeth the man to be under a covenant of works, if, upon the committing of incest, or the greatest sins, he doubt whether God be his dear Father, Rise reign, Er. 20. And after the revelation of the Spirit, neither the devil nor sin can make the soul to doubt." Er. 32.
第二段：“当放荡者看到有人因为罪恶而烦恼，他们对他说，哦，亚当，你还知道些什么吗？你的旧人还没有被钉在十字架上吗？如果他们看到有人害怕上帝的审判，他们会说，你还尝过那个苹果吗？小心那一口不要把你勒死；罪恶仍然在你里面统治。”所以安提诺米派的汤恩先生说，第 103 页：“大卫承认了他的罪恶，‘不是根据真理和信仰的告白，而是因为信仰的缺乏和软弱，以及对宽恕的有效理解。’第 97 页。我可以审视自己，我的行为，甚至我的良心，我的罪恶仍然存在（这是旧亚当，未被消灭的肉体的意思），但是看向天堂的记录和上帝的公义，自从基督流血以来（为什么，难道在基督流血之前，祖先们没有被赦免吗？），我在那里找不到任何对我不利的东西，而是由我的担保人满足和取消的约束；即使是这些现在让我恐惧的罪恶，也在那里被抹去，成为主的虚无。”我不需要引用汤恩先生的话了。 这些人，包括 Denne、Eaton、Crispe 和 Saltmarsh；以及 Towne 和所有的反法定主义者，教导说，感受到罪恶、为罪恶忧伤、抱怨罪恶之躯体，正当化的人感受到这些，是因为不信，是旧亚当的肉体工作，是我们薄弱的感觉和缺乏死亡的需要。正如保罗在罗马书第七章所说，他并不扮演一个重生的人的角色，而是一个多疑和怀疑的不信者的角色。"但对于正当化的人来说，如果他承认罪恶、寻求宽恕、悲伤、禁食、穿麻布行走，他已经拥有平安（Towne 在第 34 页说）。安全、安慰、喜悦、满足和幸福，除非他的肉体剥夺了他这些。如果在犯乱伦或最大的罪恶时，他怀疑上帝是否是他亲爱的父亲，那就是法律主义，表明他处在一个契约工作的约束下（Rise 在第 20 页说）。在灵性的启示之后，无论是魔鬼还是罪恶都不能使灵魂怀疑（Er.在第 32 页说）。

Par. 3. "Libertines said, sin, the world, the flesh, the old man was nothing but an opinion or an imagination; and these were new creatures, that were free of that opinion, that sin was any thing, or such as believed sin to be nothing; and the benefit of Christ's death they place in taking away that opinion, by which the first sin of Adam entered into the world; and under this opinion, they comprehended all scruple of conscience, sense of judgment, or remorse or sorrow or sin: And when this opinion is taken away, then here is no more sin, nor the world, nor the devil, for the flesh."*
第三段：“放荡者们说，罪恶、世界、肉体、旧人只是一种观点或想象；而这些人是新造的，摆脱了罪恶是任何东西的观点，或者相信罪恶是不存在的人；他们将基督的死所带来的益处放在消除这种观点上，这种观点使亚当的原罪进入了世界；在这种观点下，他们包括了所有的良心疑虑、判断感、悔恨或罪恶感；当这种观点被消除时，就不再有罪恶、世界、魔鬼和肉体。”*

Antinomians come well near fully up to Libertines in this; for in their writings they tell us, That what sins justified persons fall in, being once justified, are sins with H. Denne) of our conversation, and before men, sins in the conscience and in the court of divine justified. Or, as Eaton saith, Honey-comb, pag. 165, 166. Before God they are no sins, and in his sight they are perfect abolished; yea, and become nullities, saith Mr. Towne, assertion of grace, pag. 97. But to our carnal sense and feeling (saith Eaton) they are sins, till our sense be mortified; and when we look in ourselves, our own action, yea in our own conscience. Now, the adulteries, murders, denying of the Lord Jesus, that David and Peter and other saints fall in after their justification, cannot be sins in themselves; but only in the opinion and sense and feeling of such as commit these sins, and in such a sense as is contrary to faith and the light of faith, that believeth free justification in Christ's death, and must be abolished and removed by perfect mortification: then all the justified are to believe, whatever sins they commit in their conversation, and before men, are no sins in themselves, or the court of divine justice, or in relation to a divine law; but they are sins in their sense or erroneous opinion. If Joseph be only dead in the opinion and in his father's mistaking judgment, then he is not really dead, but lives. 2. Under this head, Libertines said, mortification was not in abstaining from fleshly lusts, that war against the soul; but in removing the opinion and sense of apprehending sin to be sin. And so Saltmarsh forbiddeth, 1. Any man to doubt whether his faith be true or no, and it is true faith; and willeth all within the visible church to believe God loved them with an everlasting love, and 'tis true they are all chosen to salvation, and that Christ died for all: and that opinion makes it true, that Christ died for them all, and they are all justified in Christ's blood. There is here strong power in opinions. 3. Saltmarsh, Denne, Towne, say, mortification is not in personal abstinence from worldly lusts, but in faith apprehending that Christ dying on the cross satisfied for the body of sin; then if they abstain from adultery, murder, perjury, being once justified, it is of mere courtesy, and of no obligation to either the saw or gospel command; and if they commit such fleshly sins, they are only sins to their weak flesh and opinion, not in themselves; and if they lay aside that opinion and carnal sense, by the which they believe these to be sins, and believe that Christ has abolished them, then these sins are no sins, but perfectly mortified and abolished. That I do them no wrong, I repeat Mr. Eaton's words, Honey-comb, chap. 8. page 165. "The Holy Ghost seeth us not properly mortifying, cleansing and purifying our sins out of the sight of God ourselves, for then he should see us robbing Christ of that glory which his blood hath freely done, before we begin: but when the wedding-garment, wrought by his blood hath freely purified them out of God's sight, then the Spirit (we being thus first clear in his sight) enters into us to dwell in us, which otherwise he would not do; but being entered and dwelling in us, he enableth us, by walking holily and righteously, to avoid and purify out of our own sight, and out of the sight of other men, that sin which the wedding-garment hath purified and abolished before out of the sight God; and so we merely declare before the Spirit, that he himself and Christ's righteousness have originally and properly cleansed and purified away, and utterly abolished them out of God's sight freely." But this holy walking, they talk of, is not opposed to sinning or walking after the flesh; it is but a removing of the sinful sense and feeling or knowledge of unbelief, by which we apprehend sin pardoned to be sin, when it was no such thing, but our erroneous sense or opinion; as the taste of the forbidden apple remaining, could not rightly judge of these sins, because our life of justification is hid with Christ in God, and we apprehend ourselves to be under a law, and our lying, adulteries, swearing, &c. to be sins before God, and contrary to his holy law, when they were no such thing; for we being justified, are under no law, and so as clean from sin as Christ himself, but our dreaming sense judged so, but erroneously and falsely; for abolished sins are no sins.
安提诺米派在这方面几乎与自由派一样，因为在他们的著作中告诉我们，被称义的人犯的罪，一旦被称义，就是有罪的人的罪（H. Denne）在我们的言行中，在人们面前，在良心和神的法庭中的罪。或者，正如伊顿所说，蜂巢，第 165、166 页。在上帝面前，它们不是罪，而且在他的眼中，它们已经完全废除；是的，而且成为无效，汤恩先生在恩典的断言中说，第 97 页。但是根据我们的肉体感觉和感受（伊顿说），它们是罪，直到我们的感觉被抑制；当我们观察自己，我们自己的行动，甚至在我们自己的良心中。 现在，通奸、谋杀、否认主耶稣的行为，像大卫、彼得和其他圣徒在他们被称义之后犯的那样，本身并不是罪过；而只是在犯这些罪的人的观点、感觉和意识中，以及与信仰和信仰之光相悖的意义上，这些罪才是罪过，必须通过完全的克己来废除和消除：那么，所有被称义的人都应该相信，无论他们在言行中犯下了什么罪过，在人们面前，这些罪过本身并不是罪过，也不是在神的审判庭或与神的律法有关的罪过；而只是在他们的感觉或错误的观点中才是罪过。如果约瑟仅仅在他父亲错误的判断和观点中死去，那么他实际上并没有死，而是活着的。2. 在这个方面，自由派说，克己不是指戒除肉欲，与灵魂作战；而是指消除对罪过的观点和感觉。所以索尔特马什禁止，1. 任何人怀疑自己的信仰是否真实，那就是真正的信仰；并且希望所有在可见教会中的人相信上帝对他们有永恒的爱，他们都被选中得救，基督为所有人而死：这种观点使得基督为他们所有人而死成为真实，他们都在基督的血中被称义。观点在这里有强大的力量。Saltmarsh、Denne、Towne 说，死去的基督在十字架上为罪的身体赎罪，这不是通过个人戒绝世俗的欲望来实现的；所以，如果他们戒绝通奸、谋杀、伪证，那只是出于礼貌，对锯子或福音的命令没有义务；如果他们犯下这些肉体的罪，那只是对他们软弱的肉体和观点的罪，本身并不是罪；如果他们放下那种观点和肉体的感觉，他们相信这些是罪，相信基督已经废除了它们，那么这些罪就不再是罪，而是完全被消灭了。我重复伊顿先生的话，蜂巢，第 8 章，第 165 页。 圣灵并没有看到我们适当地使自己的罪恶在上帝面前得到充分的苦行、洁净和净化，因为那样他就会看到我们在开始之前就剥夺了基督的荣耀，而他的宝血已经自由地完成了这一点。但是，当由他的宝血制成的婚礼礼服在上帝面前自由地净化了它们时，圣灵（我们在他面前首先是清洁的）进入我们内心居住，否则他是不会这样做的；但是一旦进入并居住在我们内心，他使我们能够通过圣洁和公义的行走，避免并净化我们自己和其他人眼中的罪恶，而这些罪恶在上帝面前已经被婚礼礼服净化和废除了；因此，我们只是在圣灵面前宣告，他自己和基督的公义已经最初和适当地净化、洁净和废除了它们，使它们在上帝面前得到了自由。但是，他们所说的这种神圣的行走，并不是与犯罪或随从肉体的行走相对立；它只是消除了对不信的罪恶感、感觉或认知，我们以为罪恶被赦免是罪恶，其实并非如此，而是我们错误的感觉或观点；就像被禁止的苹果的味道仍然存在，不能正确地判断这些罪恶，因为我们的称义生活是与基督同在上帝里面隐藏的，我们认为自己受律法约束，我们的谎言、通奸、咒骂等在上帝面前是罪恶，违背他的圣律，但实际上并非如此；因为我们已经称义，不再受律法约束，所以和基督自己一样洁净，但是我们错误地做出了这样的判断；因为废除的罪恶不再是罪恶。

Parallel 4. Libertines taught, That regeneration "was a clean angelic state, in which they were void of sin; and when they were rebuked for sin, they answered, Non ego sum qui pecco, sed asinus meus, It is not I, but my ass, or sin dwelling in me, doth the sin." And they cited the same text that Antinomians do now, 1 John 3. He that is born of God, sinneth not. So Antinomians. Mr. Eaton frequently, especially Honey-comb, chap. 6. chap. 7 saith, "Being justified, we are made perfectly holy and righteous from all spot of sin in the sight of God." Saltmarsh's flowings, Par. 2. chap. 29. pag. 140. "The Spirit of Christ sets a believer as free from hell, the law and bondage here on earth, as if he were in heaven; nor wants he any thing to make him so, but to make him believe he is so; for Satan, sinful flesh, and the law, are all so near, and about him in this life, that he cannot so walk by fight, or in the clear apprehension of it, but the just do live by faith." So Saltmarsh abets nothing of what Libertines say; he will not have sin dwelling in the saints, but will have the justified as clear from sin, both the guilt and obligation to eternal wrath (which we yield) and from the bondage and indwelling of sin, of which Paul complaineth so sadly, Rom. 7 as the glorified in heaven. 2. If the justified sin only, he doth not really sin, but only in the dreamings and lying imaginations of his sinful flesh; because sin, Satan, and the law are near him; so that it is the devil, and the living flesh, the ass, not Paul, that makes him, Rom. 7 complain he was sold under sin. Crispe saith, Paul lied when he saith so; if Peter walk by saith, then Peter shall see his denial of Christ, and David his adultery and murder to be no sins; for they want nothing to make them as free from sin and death, as these that are now in heaven. But believe it is so, believe adultery and murder in these justified persons to be no sin, and they are no sinners; this looketh as like the devilish mortification of David Georgius, and Libertines, and the casting off their sense of discerning good and ill, and the banishing common honesty, and the principles of a natural conscience, as milk is like milk. Yea, Mr. Towne contendeth for a compleat perfection, not only of person justified in Christ, but also of performances; so that (saith he) page 73. I believe there is no sin, no malediction, no death in the church of God; for they that believe in Christ are no sinners: and he will have a perfection, not only of parts, but also of degrees, pag. 77. This he proveth from Luther's words perverted.
并行 4. 放荡者们教导说，“重生是一个纯洁的天使状态，在这个状态中，他们没有罪恶；当他们因为罪恶受到责备时，他们回答说，不是我犯罪，而是我的驴，或者是住在我里面的罪恶犯罪。”他们引用了与今天的反法定主义者引用的同样经文，约翰一书 3 章。那从神生的，不犯罪。所以，反法定主义者。伊顿先生经常这样说，尤其是在《蜂巢》第 6 章和第 7 章中，他说，“我们被称义后，在上帝面前，我们从一切罪恶的玷污中完全成为圣洁和公义。” Saltmarsh 的流露，第 2 部分，第 29 章，第 140 页，“基督的灵使信徒在地上从地狱、律法和奴役中得到自由，就像他在天堂一样；他所需要的只是相信他是这样的；因为撒旦、罪恶的肉体和律法，在这个生命中都是如此接近并围绕着他，以至于他不能凭借战斗或清晰地理解它而行走，只有义人凭信心而活。”所以 Saltmarsh 不支持放荡者所说的任何事情；他不希望罪恶寄居在圣徒中，而是希望被称义者摆脱罪恶，无论是罪恶的罪责和永恒的愤怒（我们屈服于此），还是罪恶的束缚和寄居，正如保罗在罗马书 7 章中如此悲伤地抱怨的那样，就像在天堂里得荣耀的人一样。2. 如果被称义者只犯罪，那他实际上并没有犯罪，只是在他罪恶的肉体的幻想和谎言中；因为罪恶、撒旦和律法都离他很近；所以使他犯罪的是魔鬼和活着的肉体，是驴，不是保罗，保罗在罗马书 7 章中抱怨他被卖给罪恶。Crispe 说，保罗说这话时撒谎了；如果彼得凭信仰行走，那么彼得将看到他对基督的否认，大卫将看到他的通奸和谋杀不是罪过；因为他们缺少使他们像现在在天堂的人一样摆脱罪恶和死亡的东西。 但是相信这是真的，相信这些被证明的人的通奸和谋杀不是罪过，他们不是罪人；这看起来就像大卫·乔治乌斯和自由派的魔鬼般的苦行，他们摒弃了辨别善恶的感觉，放弃了常识和自然良心的原则，就像牛奶和牛奶一样相似。是的，汤恩先生坚持完美的完美，不仅是在基督中被称义的人，而且还有表现；所以（他说）第 73 页。我相信在上帝的教会中没有罪，没有咒诅，没有死亡；因为那些相信基督的人不是罪人：他要求完美，不仅是在部分上，而且是在程度上，第 77 页。他从卢瑟的歪曲的话中证明了这一点。

Parallel 5. "Libertines (saith Calvin) because the scripture saith we are freed from the curse of the law, and made free in Christ, without all distinction, will have the whole law abolished, and that we are to have no regard of the law at all."
并行 5. "自由派（卡尔文说）因为圣经说我们从律法的咒诅中得到了自由，在基督里得到了自由，没有任何区别，所以他们要废除整个律法，认为我们根本不需要考虑律法。"

Now I need not cite Mr. Towne and other Antinomians, who will have believers freed, not only from the curse and rigor of the law, but from the law as a rule of righteousness: it is obvious to all that read their writings, to which Calvin answers well, There is not (saith he) any epistle of Paul, in which he doth not send believers to the law, as to a rule of holy living, to which they all must conform their life: yet Antinomians are not ashamed to pretend Calvin's name and authority for their opinion; when Calvin, in a learned treatise refuting the Libertines of his time, doth clearly condemn the Antinomians of our time, and proveth, from the necessity of sanctification, that we are not freed from the law.
现在我不需要引用汤恩先生和其他反法律主义者，他们认为信徒不仅应该从法律的咒诅和严格中解脱出来，而且应该从法律作为正义准则中解脱出来：对于所有阅读他们著作的人来说，这是显而易见的，而卡尔文对此回答得很好，他说，保罗的书信中没有一封不是将信徒送到法律那里，作为圣洁生活的准则，他们都必须按照它来塑造自己的生活：然而，反法律主义者却不以自己的观点为耻地借用卡尔文的名字和权威；而卡尔文在一篇学术论文中驳斥他那个时代的自由派时，明确谴责了我们这个时代的反法律主义者，并从成圣的必要性证明了我们并没有从法律中解脱出来。

"Some a little legally biassed (saith Saltmarsh (f) are carried to mortify sin by vows, promises, shunning occasions, removing temptations, strictness and severity in duties." (what aileth him at walking [Gr. akribôs,] strictly, Eph. 5:15; Psal. 16:4; Jude v. 23?) "Fear of hell and judgment, —— watchfulness, scarce rising so high for their mortification as Christ, —— but pure, spiritual, (g) mystical mortification, is being planted together in Christ's death, in our union with Christ. So as a believer is to consider himself dead to sin only in the fellowship of Christ's death mystically, and to consider himself only dying to sin in his own nature spiritually; so as in Christ he is only compleat, and in himself imperfect at the best. I find (saith Saltmarsh) (h) no promise made against the never committing such a particular act of sin which a man lived in, in his unregenerated condition; there are differences made, but it puzzles both divines and the godliest to find a difference between sins committed before and after regeneration; for, take a man in the strength of natural or common light, living under a powerful word or preacher, by which his candle is better lighted than it was, such a man shall sin against as seeming strong conviction, as the other, if not more; this to me is that which the Libertines of New-England (i) say, That there is no difference between the graces of hypocrites and believers in their kind; and (k) now in the covenant of Works, a legalist may attain the same righteousness for truth which Adam had in innocency, before the fall; and (l) a living faith, that hath living fruits may grow from the living law." I see not but all these must follow, if a regenerate David, or Peter, may commit the same act of relapse and falling in the same sin of adultery and murder after conversion, which he commited before conversion; then he must commit the same sin with the like intention and height of bensil of will after as before conversion, and he must now, after he is converted, fall again in the same act of murder, denial of Christ, being now converted, which he committed before conversion; that is, as the unconverted man, with the rankest and highest strength of lust and unrenewed will in its fervor of strength and rebellion, did murder and deny Christ, without any reluctancy and protestation on the contrary from the renewed will, or the Spirit; he may, being converted, fall in the same sin, yea, with a higher hand, and with out any reluctancy from the regenerate part; this to me must infer necessarily the apostacy of the saints, as that believers may fall again in these same sins with as high and up-lifted hand against God, with as strong, full and high-bended acts of the will after, as before conversion, so as the battle of the Spirit against the flesh in this wicked relapse does utterly cease: for Perkins, who denieth a man can fall in the same sin, of which he once sincerely repented, and whom Saltmarsh judgeth a legalist and Antichristian in this point, denieth that a convert may fall in the same sin that he committed in his unregenerated state, or that a convert can fall in the same sin, every way the same with the like strength of corruption that this convert before acted in his unregenerated condition, yea, or regenerate, he having a further growth of habitual renovation in the second fall, and so a higher habitual reluctancy of the renewed part, than when he formerly fell in the same sin; and so it cannot be the same sin but a lesser, otherwise he never sincerely repented of the former sin, if this be more grievous and committed with a higher hand: now, Saltmarsh his ground is different from all Protestant divines, to wit, (m) "That the wound, pricking or sorrow for sin in an enlightned soul, leaveth no such habitual impression of remorse, as the man dare never adventure to commit the like again; for (saith he) the gales and breathings of the Spirit of sorrow for sin are like the wind, that makes a thing move or tremble while the power of the air is upon it; but as that slackens or breathes, so doth it."
有些人在法律上有点偏见（如 Saltmarsh 所说），通过誓约、承诺、避免场合、消除诱惑、在职责上严格和严厉来折磨罪恶。（他为什么要严格行走？（希腊语 akribôs，弗 5:15；诗 16:4；犹 23）害怕地狱和审判，——警惕性，几乎没有达到基督的层次，——但纯粹的、属灵的、神秘的折磨，是在我们与基督的联合中一同栽种在基督的死里。因此，信徒只有在与基督的神秘死的交通中才能认为自己对罪已经死了，而只有在自己的本性属灵上才能认为自己正在死亡。所以在基督里他才是完全的，在自己里面最好也只是不完全的。 （Saltmarsh 说）我发现没有任何承诺可以阻止一个人在未重生的状态下继续犯下某种特定的罪行；虽然有所区别，但这让神学家和虔诚的人都感到困惑，无法找到重生前后犯罪的区别；因为，如果一个人在自然或普通的光明下，生活在一个有力的话语或传道人的影响下，他的蜡烛会比以前更亮，那么这个人犯罪的程度会和其他人一样，甚至更严重；这对我来说就是新英格兰的自由派所说的，即伪君子和信徒之间的恩典没有本质上的区别；而且在行为契约中，一个法利赛人可以获得与亚当在堕落之前的无罪状态相同的真实的公义；并且，有活力的信仰和有活力的果实可以从活的律法中生长出来。如果一个重生的大卫或彼得在转变之前犯下通奸和谋杀的同样罪行，那么在转变之后他们也必然会再次犯下同样的罪行，且意图和罪恶的程度会与转变之前相同。他们现在在转变之后，必然会再次犯下同样的谋杀和背弃基督的行为，就像在转变之前一样。也就是说，就像未转变的人在欲望和反叛的热情中，毫无犹豫和反对的意愿下谋杀和背弃基督一样，他们在转变之后也可能会犯下同样的罪行，甚至更加严重，而且没有来自重生部分的任何反对意见。对我来说，这必然意味着圣徒的背离，也就是说，信徒可能会再次以同样高涨的意愿反对上帝，以同样强烈、完全和高度弯曲的行为犯下这些同样的罪行，以至于在这种邪恶的倒退中，圣灵与肉体之间的战斗完全停止对于佩金斯来说，他否认一个人可以陷入他曾经真诚悔改过的同样的罪恶，而索尔特马什则认为他在这一点上是一个法利赛人和反基督教徒，否认一个转变者可以陷入他在未重生状态下犯过的同样的罪恶，或者一个转变者可以陷入与之前在未重生状态下所表现出的同样强烈的腐败力量的同样的罪恶，是的，或者重生者，他在第二次跌倒时有更进一步的习惯性更新，因此对于重生部分的抗拒力更高，比起他之前在同样的罪恶中跌倒时更高；所以它不能是同样的罪恶，而是一个较小的罪恶，否则他从未真诚悔改过以前的罪恶，如果这次更严重且以更高的手段犯下：现在，索尔特马什的基础与所有新教神学家不同，即（m）“在一个受启示的灵魂中，对罪恶的伤口、刺痛或悲伤不会留下如此习惯性的懊悔印象，以至于人不敢再冒险犯同样的罪恶；因为（他说）对罪恶的悲伤之灵的吹拂就像风一样，当空气的力量施加在物体上时，它会使物体移动或颤抖；但是 随着松弛或呼吸，它也会如此。"

But this is to say right-down, that the Spirit of grace, that causeth sorrow according to God, and repentance which is never to be repented of, is but an evanishing and transient act, like the blowing of the wind on a tree. The scripture maketh the Spirit that produceth mourning and remorse of sin, when the sinner sees him whom he has pierced, an habitual in-dwelling Spirit, and calls him, Zech. 12:10. The Spirit of grace and supplication; if then the Spirit of adoption be no transient, but an habitual and inbiding grace, as is evident Rom. 8:23, 24, 25, 26 it is a received Spirit, abiding in us helping our infirmities, teaching us what to pray; it is, Isa. 44:3, 4, 5, 6. Water poured on the thirsty, making us confess and subscribe the covenant; and if it be, as it is, the new heart, Ezek. 36:26, 27. The law in the inner parts, Jer. 31:33. The seed of God, 1 John 3:9. The anointing abiding in us, 1 John 2:27. A well of water of an everlasting spring within us, John 4:14. I see not how a spirit groaning in us when we pray, Rom. 8:26. Sighing, sorrowing for the indwelling body of sin, Rom. 7:14, 23, 25 can be but a passing away motion like a blast of air; but this is the mystery of Libertines, that there is no inherent grace in-biding in the saints, no spring of sanctification, all grace is in Christ and is imputed righteousness; and so they destroy sanctification. 2. The aim of Saltmarsh is here, that if we sorrow once, and scarce that, at the beginning of conversion, we are never to confess or sorrow for sin, when that transient motion like a fire-flaught in the air is gone. But for mortification, against all contrary blasphemies, we say,
但是要明确的是，恩典的灵，引起按照上帝的意愿的悲伤和悔改，只是一个消失和短暂的行为，就像风吹在树上一样。经文将引起悔罪和悔改的灵，当罪人看到自己所刺透的那一位时，成为一个常住的灵，并称之为恩典和祈求的灵，如撒迦利亚书 12:10 所说。如果领养的灵不是短暂的，而是一种常住和内住的恩典，正如罗马书 8:23、24、25、26 所明显的，它是一个被接受的灵，常住在我们里面，帮助我们的软弱，教导我们如何祷告；它是以赛亚书 44:3、4、5、6 所说的，倾在口渴的人身上，使我们承认并订立盟约；如果它是新的心，如以西结书 36:26、27 所说；内心的律法，如耶利米书 31:33 所说；上帝的种子，如约翰一书 3:9 所说；常住在我们里面的膏抹，如约翰一书 2:27 所说；在我们内心有一口永恒的泉水，如约翰福音 4:14 所说。我不明白当我们祷告时，为着住在我们里面的罪恶之身而呻吟的灵，如罗马书 8:26 所说。为着罪恶之身而叹息、悲伤。 7:14、23、25 可能只是像一阵风一样的过去的动作；但这是纵欲主义的奥秘，圣徒中没有固有的恩典，没有成圣的泉源，所有的恩典都在基督里，都是算为义；所以他们毁坏了成圣。2. Saltmarsh 的目标是，如果我们因转变的开始而悲伤一次，几乎没有，我们就永远不需要为罪而忏悔或哀伤，当那种像空中火光一样的瞬间运动过去时。但是对于苦修，无论有多少相反的亵渎，我们都说，

Asser. 1. Mortification is not, as Mr. Denne faith, an apprehension of sin slain by the body of Christ: 1. Because this apprehension is an act of faith in the Understanding faculty, believing that Christ has mortified sin for me; and so Mr. Denne saith, Vivification is to live by faith, that is, to believe that I am justified and have righteousness and life freely, in Christ. Now mortification is not formally any such apprehension, it doth flow from faith as the effect from the cause; but mortification denominates the man mortified, not in his apprehending and knowing that Christ was mortified, and died for him, but in that he really himself is dead. When it is said, Col. 3:3. For you are dead, Gal. 6:14. By Christ I am crucified to the world, and the world crucified to me: by this fancy, the world and the sinful pleasures crucified, must be the faith and apprehension that is in the fleshly pleasures and lawless lusts, by which these lusts apprehended and know that Christ died for them; for Paul faith as well that the world is crucified to him, as he unto the world.
亚瑟。1. 死亡并不是像丹恩先生所说的，是基督的身体杀死罪恶的恐惧：1. 因为这种恐惧是理解能力中的一种信仰行为，相信基督已经为我杀死了罪恶；所以丹恩先生说，复活是凭借信仰而活，也就是相信我在基督里是被称义的，拥有自由的正义和生命。现在，死亡并不是正式的这种恐惧，它是从信仰中流出来的，就像效果从原因中产生一样；但是死亡并不是指那个认识到基督被杀死，并为他而死的人，而是指他自己真正地已经死了。当说到哥罗西书 3:3 时，你们已经死了，加拉太书 6:14 说，我已经借着基督钉十字架，使世界对我来说已经钉在十字架上：根据这种想法，被钉在十字架上的世界和罪恶的快乐，必须是肉体的快乐和无法无天的欲望中的信仰和恐惧，通过这些欲望，他们认识到基督为他们而死；因为保罗既说世界对他来说已经钉在十字架上，他也对世界如此。

2. Mortification is a deadness in will and affections, and the abating, half death, the languor and dying of the power of our lusts to sin; as a believer is dead to vain glory, when contentedly he can be despised, have his name trampled on, be called a deceiver, a Samaritan; and when the apostles went out from the council, Acts 5:41. Rejoicing that they were counted worthy to suffer shame; and the saints are persecuted, reviled, and men speak all manner of evil against them falsely for the name of Christ, Mat. 5:11, 12 and yet are so far from the boiling and rising of sinful lusts in them, that, as if their lusts were dead, they rejoice under the hope of glory; then are they mortified to these lusts and the like, I say of fleshly pleasures, of unlawful gain. 2. Mortification is when the heart runs not out wantonly and whorishly upon the pleasures of the creature, we are too ready to take the creature in our bosom; but mortification is when the heart stands at a distance from creatures, as Job saith of himself, chap. 31:24. If I have made my gold my hope, or said to the fine gold, Thou art my confidence, verse 25. If I rejoiced because my wealth was great. 3. It is to be from under the power or bondage to the creature or the world; the believer is above the creature, and the world is under his feet as a drudge or servant, they have no dominion over the heart; he has a wife, as if he had no wife: the man buys and possesseth not; because when he has bought houses, gardens, lands, they are no more in the centre and heart of his love, than if they were the houses and lands of another man; mortification is a lord over the creature. But there is nothing more contrary to the gospel and the grace of Christ, than that the apostles rejoicing, when they were scourged and shamed for Christ, had nothing of reality of scourging, of shame, nor of real joy and deadness to the world in their persons; only they believed and apprehended that Christ was scourged, shamed, crucified for their sins; this is but opiniative, not real mortification; the scripture knoweth nothing of imputed mortification, as contradistinguished from real, personal and inherent mortification.
苦修是意志和情感的死寂，是欲望犯罪的力量减弱、半死、衰弱和消亡；当一个信徒对虚荣心死心塌地，能够被蔑视、被踩在脚下、被称为骗子、撒玛利亚人时，他就对虚荣心死心塌地；当使徒们从公会中出来时，他们因被算为配受凌辱而欢喜；圣徒们受迫害、被辱骂，人们为基督的名义对他们说各种恶言，然而他们远离罪恶的欲望，好像他们的欲望已经死了一样，他们在荣耀的希望下欢喜；那时他们对这些欲望和类似的欲望，我说的是对肉体的快乐、非法的利益，都已经死心塌地。苦修是当心不再放纵地追求享受，我们太容易将享受纳入怀中；但苦修是当心与创造物保持距离，正如约伯自述的那样，如果我以黄金为希望，或对精金说，你是我的依靠，我因我的财富而欢喜。 这不是从受制于生物或世界的权势或奴役中解脱出来的吗；信徒高于生物，世界在他脚下如苦役或仆人一样，它们对心灵毫无主宰权；他有妻子，就好像没有妻子；这个人买了而又没有所拥有；因为当他买了房子、花园、土地，它们再也不在他爱的中心和心上，正如它们是另一个人的房子和土地一样；克己是生物的主宰。然而没有什么比福音和基督的恩更背道的了，那就是使徒为基督受鞭打和羞辱时却没有任何真实的鞭打、羞辱，也没有真正的喜乐和对世界的死亡；只是他们相信并理解基督为他们的罪而受鞭打、受羞辱、被钉死；这只是想象的，而不是真正的克己；圣经对所谓被赋予克己而非真正、个人和内在克己一事毫不知情。

3. When Paul saith, Col. 3:5. Mortify therefore your members, which are upon earth, fornication, uncleanness, inordinate affection, evil concupiscence —— for which things the wrath of God cometh on the children of disobedience; his sense must be, believe and apprehend that fornication, uncleanness, are mortified to your hand, and that Christ has slain the body of sin on the cross, and there is an end. Now this is to annihilate sanctification, and to make justification all; whereas justification, it alone, is no justification, being separate from sanctification, as Libertines do; and the Popish sanctification, or the moral acquiring of a new habit of holiness, and the infusion of supernatural habits, is not justification at all, yea, nor true sanctification; for they separate it from the free imputation of Christ's righteousness, to a believing sinner; the Libertine takes away sanctification, and makes justification all; the Papist takes away justification by faith and the free grace of God, and in the place thereof substitutes a supposed moral or civil sanctification, which to him is all in all. Further, if this (mortify your members and the body of sin) be nothing but believe that Christ has mortified the body of sin already; then, as we are justified from eternity, as some Libertines say, or as all say, before we believe remission of sins in Christ's blood; so to be mortified to our lusts, must be to believe we are mortified to our lusts long before we believe. Paul thinks not so of the Colossians; for he faith, ver. 7. chap. 3. In which also ye walked some time, when ye lived in them; ver. 8. But now also put off all these, wrath, malice, &c. Then, before they were converted, and did believe, they were not mortified nor freed from uncleanness, fornication, because then they walked in these; except Libertines say, that they were mortified, and did not walk in uncleanness, before they believed, but were delivered in themselves from walking in these lusts, only they were not in their own sense delivered; but in their own sense, though not really, they did walk in fornication and uncleanness; this is not sober divinity; for they say, before we believe we are justified, though not to, or in our own sense and feeling, till we believe: and why are we net also sanctified and effectually called before we believe? For, whom be called and predistinated, them also he justified, Rom. 8:30. And the scripture never shews us of a man in time justified, before he be sanctified and mortified in some measure.
3. 当保罗说，歌罗西书 3:5。所以，要治死你们在地上的肢体，就是淫乱、污秽、邪情、恶欲之类的——这些事引来神的忿怒，临到那悖逆之子的身上；他的意思是，相信并理解淫乱、污秽已经被你们战胜，基督已经在十字架上杀死了罪的身体，一切都结束了。现在这就是否定了成圣，使称义成为一切；而称义本身并不是真正的称义，因为它与成圣是分开的，就像自由派那样；而罗马教会的成圣，或者说是道德上获得新的圣洁习惯，以及超自然习惯的灌输，根本不是称义，甚至不是真正的成圣；因为他们将其与基督的义在信靠的罪人身上的自由归咎分开；自由派取消了成圣，使称义成为一切；罗马教会取消了因信称义和神的自由恩典，取而代之的是所谓的道德或民事成圣，对他来说这是一切。 此外，如果这（使你们的肢体和罪恶之身死去）只是相信基督已经使罪恶之身死去的话；那么，正如一些自由派所说的，我们是从永恒中被称义的，或者正如所有人所说的，在我们相信基督的血洗净罪之前；所以对我们的私欲进行死去，必须是相信我们在相信之前很久就已经死去了。保罗对哥罗西的人不这样认为；因为他在第三章第 7 节中说：“你们从前在这些事中也行过，”第 8 节说：“现在你们要脱去这一切的恶怒、忿怒、恶毒。” 然后，在他们被转化并相信之前，他们并没有被克制，也没有摆脱污秽和淫乱，因为那时他们就是这样生活的；除非自由派说，在他们相信之前，他们已经被克制了，并且没有沉溺于污秽，只是他们自己没有意识到；但是在他们自己的感觉中，虽然并不真实，他们确实沉溺于淫乱和污秽；这不是清醒的神学；因为他们说，在我们相信之前，我们已经被称义，尽管在我们自己的感觉中并不是如此，直到我们相信为止：那么为什么我们在相信之前也不被成圣和有效地呼召呢？因为神所呼召和预定的人，他们也被称义，罗马书 8:30。圣经从未向我们展示过一个在时间上被称义的人，在某种程度上没有被成圣和克制。

4. When Paul saith, Col. 2:6. As ye have therefore received Christ, so walk in him; he means, so mortify your lusts: then he must intend this, walk in Christ, that is, believe that Christ walked in Christ for you; and put on love and brotherly kindness, and pray continually, in all things give thanks, abstain from worldly lusts, love one another, keep yourselves from idols, seek the things that are above, &c. must have no other meaning but believe that Christ has put on love for you, that he abstains from fornication for you, gives thanks, abstains from worldly lusts for you, keeps himself from idols, seeks the things that are above, mortifies his members that are on earth, fornication, uncleanness, inordinate affection, for you; all which are blasphemies: or they can have this sense at the best, love one another; that is, Believe that Christ hath satisfied for your hating one another, and then ye love one another; and, keep yourselves from idols, that is, apprehend and believe that Christ hath died for your idolatry. Now, this is a mocking of sanctification, not a commanding of it.
4. 当保罗说，歌罗西书 2:6. 你们既然接受了基督，就当在他里面行事；他的意思是，要抑制你们的欲望：那么他一定是指，要在基督里行事，也就是相信基督为你而行事；穿上爱和亲情，不断地祷告，凡事感恩，远离世俗的欲望，彼此相爱，远离偶像，追求那些在上面的事物，等等。这些都只能有一个意思，那就是相信基督已经为你穿上了爱，他为你远离淫乱，为你感恩，为你远离世俗的欲望，为你远离偶像，为你追求那些在上面的事物，为你抑制地上的肢体，淫乱、污秽、邪恶的情欲，这些都是亵渎的：或者最好的解释是，彼此相爱；也就是相信基督已经替你赎罪了你们互相憎恨的罪，然后你们才能相爱；并且，远离偶像，也就是理解并相信基督已经为你的拜偶像的罪而死。现在，这是对圣洁的嘲弄，而不是对圣洁的命令。

Then, to do all these, and abstain from fornication, must be commanded and forbidden in some other gospel; otherwise we perform will-worship, and will-obedience to God, without warrant of his word; and the grace of God in the gospel doth not teach us to deny ungodliness and worldly lusts, in our own person, but only to believe that Jesus Christ has and doth deny ungodliness and worldly lusts, and perform active and personal obedience for us, and to our hand; for Libertines cannot expound one gospel charge one way, and another gospel-command another way, and that we are obliged to personal active obedience in one precept, and imputed active or fidei-jussory, or mediatory obedience in Christ, in another; yea, when we are in the gospel to believe with a promise of life and righteousness, and that damnation is threatned, if we believe not; so are we commanded to mortify our lusts, and seek the things that are above with promises, and forbidden to walk after our lusts, because for these things the wrath of God comes on the children of disobedience; then I may with equal strength of reason say, that the sense of these passages, believe in Jesus Christ, who justifies the ungodly, and believe the immediate testimony of the Holy Ghost witnessing to your hearts that ye are the sons of God, must be not to believe in your own persons, but believe that Jesus Christ believeth for you, on Christ that justifieth sinners; and believe that the Spirit witnesseth to Christ's Spirit, that ye are the sons of God: now, if the commands of the gospel urge us not to personal obedience, but to believe that Christ (as Saltmarsh saith) has obeyed for us, and that in the gospel-way, they cannot oblige us in a law-way, as they teach; so by law and gospel we shall be freed from all personal obedience and mortification. Saltmarsh and Libertines bid us be merry and believe that Christ has done all these for us.
然后，要做所有这些，并且禁欲，必须在其他福音中被命令和禁止；否则，我们只是履行自己的意愿，对上帝顺从，而不是他话语的授权；在福音中的上帝之恩并未教导我们以我们自己的人格否认不敬虔和世俗的欲望，而只是相信耶稣基督拒绝了不敬虔和世俗的欲望，并为我们和我们的手履行主动和个人服从；因为放纵者不能解释一个福音的指责一种方式，解释另一个福音的命令另一种方式，并且我们在一个诫命中被迫进行个人主动服从，而在基督里被归算的积极或信仰-命令的服从，或中保服从，在另一个诫命中；是的，当我们在福音中相信有生命和公义的应许，并且如果我们不相信，就会受到威胁，我们被命令去抑制我们的欲望，并带着应许寻求那些在上面的事物，并被禁止追随我们的欲望，因为这些事情都是不顺从的子女上帝的忿怒降临；那么我可以同样有理由说，对这些经文的意义，相信在耶稣基督里的人解除了不敬虔的罪人的人，并且相信圣灵直接见证你们的心灵，你们是神的儿子，不是相信自己的人，而是相信耶稣基督为你们相信，相信基督使罪人称义；相信圣灵见证基督的灵，你们是神的儿子：现在，如果福音的命令敦促我们不是个人顺从，而是相信基督（如 Saltmarsh 所说）替我们顺从，并且在福音的方式中，他们不能像他们所教导的那样强迫我们遵守法律；所以通过法律和福音，我们将从所有个人顺从和克己中解脱出来。Saltmarsh 和自由派要求我们快乐，并相信基督已经为我们完成了所有这些事情。

A fleshly presumer, walking after his lusts, may believe that Christ mortified sin for him, obeyed the law and repented for him: so, if a hypocrite, as an hypocrite, a presumer vainly puffed up, void of all down-casting and conscience of sin, believe that Christ has repented and mortified sin, and believed for him, though he live as the devil, believing and trembling, he is not to doubt his faith.
一个肉体的自负者，随从自己的欲望而行，可能会相信基督替他抑制了罪恶，遵守了律法并为他忏悔：所以，如果一个伪君子，作为一个伪君子，一个自负的人虚荣地自大，没有任何自责和对罪恶的良心，相信基督已经为他忏悔和抑制了罪恶，并且为他相信和战栗，他不必怀疑自己的信仰。

If they say, that men believing savingly or sincerely, cannot go on in a constant walking after their lusts, never humbled for sin, never despairing in themselves, never out of love constraining them to please God, and strive to walk in Christ as they have learned him; for if they be such, their faith is but wild oats, and empty presumption: Then they say, 1. Men know their faith to be sound, by holy walking: 2. Men may call in question their faith, if there works bely their faith: 3. They deny that a fleshly man, as such, and never humbled, can believe. (This is our doctrine.)
如果他们说，那些确切地相信救赎的人，不能继续沿着他们的私欲徘徊，从未为罪而感到谦卑，永不在自己身上失望，也从未因上帝的爱而感到约束去取悦上帝，并努力按照他们所学到的基督的方式行走；因为如果他们是这样的，那么他们的信仰就只是白搭，以及空洞的臆断：那么他们就说，1. 人们通过圣洁的行为知晓他们的信仰是健全的；2. 如果他们的行为背离了他们的信仰，人们可以对他们的信仰产生质疑；3. 他们否认这样一个属血气的人，作为这种人，从未谦卑，能够相信。（这是我们的教义。）

Asser. 2. Never any of our divines said, that pure mortification is the not-acting of sin, or the not-conceiving of lusts; nor that it is the mere absence of the body of sin: this is a soul-slander; which, if wilful Antinomians, though in their own eyes perfectly holy, in the sight of God must answer to God for. Nor is that any argument of weight to prove that mortification is not the absence of the body of sin, because there (saith he) dead and sick men were mortified persons; except we admit such new vain divinity, that a bodily ague or sickness does extirpate the body of sin out of the soul; which mad or frantic men would not say. And if it be truth, that the body of sin dwelleth in us, in this life; this body of sin is either sin, or no sin: if it be no sin, let Libertines speak plain truth, We deceive ourselves, if we say we have no sin; If it be sin, then let Libertines resolve us, how Crispe, and Eaton and Denne say, We are all as holy and clean from sin, being once justified, as our surety Christ is; and as spotless on earth, as the angels and glorified that are in heaven, that stand before the throne: now, 'tis certain, neither in Christ, nor in angels, is there any spot of sin, or any indwelling body of lust. And Crispe* gives this reason why sin dwelling in the saints, is no sin; It cannot sink (saith he) into the head of any reasonable person that sin should be taken away (by the Lamb of God, John 1:29) and yet be left behind; it is a flat contradiction; if a man be to receive money at such a place, and he doth take this money away with him, is the money left in that place, when he hath taken it away? Mr. Denne† has a sine shift for this; he saith, There is sin in the conscience, and sin in the conversation: Christ hath taken away sin out of the conscience of his called people, 1 Pet. 3:21; Heb. 10:22. The white raiment wherewith the saints are clothed, signifieth not only cleanness before God, but also purity and cleanness of conscience, consisting in the apprehension of that glorious estate and condition in Christ's death; so there is no sin at all in the saints, 1 John 1:8 and the blood of Jesus Christ shall purge you from all sin; in the conscience does joy and gladness dwell, and there is no more place for sorrow and sighing; and there is sin in the conversation or hands: now a man may be strict in conversation, and yet not pure and clean in conscience; so 'tis possible a man hath been an exceeding sinner, and yet is not wholly cleansed from all wickedness in conversation. If this seem a mystery to you, that sin in the flesh (in the body, outward man or conversation) should stand with purity of conscience, take these reasons; if purity of conscience could not be found but where there is purity in the flesh, a pure conscience could not at all be found on earth, for there is none that doth good, no not one, Rom. 3:12. (2.) Purity of conscience ariseth not from purity of conversation; but the original of purity of conversation is from the conscience's apprehension that all our impurities and sins were laid on Christ. And in regard of sin in the conversation, if we say we have no sin, we deceive ourselves, 1 John 1 and 1 John 3:9. He that is born of God, doth not commit sin.
阿瑟。2.我们的神学家从未说过，纯粹的苦修是不犯罪或不滋生欲望；也没有说它仅仅是没有罪恶之躯的存在：这是对灵魂的诽谤；如果故意的反法定主义者，虽然在他们自己的眼中完全圣洁，在上帝的眼中必须对上帝负责。而且，那并不能证明苦修不是没有罪恶之躯的缺席的有力论据，因为（他说）死去和生病的人是苦修的人；除非我们接受这种新的虚无的神学，即身体的寒战或疾病会将罪恶之躯从灵魂中根除；这是疯狂或狂躁的人才会说的。 如果说罪的身体在我们身上存在于此生，那么这个罪的身体要么是罪，要么不是罪：如果它不是罪，让放纵者直言不讳，如果我们说我们没有罪，那我们就是在欺骗自己；如果它是罪，那么让放纵者告诉我们，为什么 Crispe、Eaton 和 Denne 说，我们一旦被称义，就和我们的担保人基督一样圣洁无罪，就像天堂中站在宝座前的天使和得荣耀的人一样在地上没有污点。现在，可以肯定的是，基督和天使中都没有罪的痕迹，也没有任何淫欲的存在。Crispe 给出了这样的理由，为什么住在圣徒里面的罪不是罪：它不能沉入任何理智人的头脑，罪应该被带走（如神的羔羊，约翰福音 1:29 所说），却留下来；这是一个明显的矛盾；如果一个人要在某个地方领取钱财，他带走了这笔钱，当他带走了钱财后，钱财还留在那个地方吗？Denne 先生对此有一个巧妙的解释；他说，良心中有罪，行为中有罪：基督已经从他所呼召的人的良心中除去了罪，彼得前书 3:21；希伯来书 10:22。圣徒所穿的白衣不仅意味着在上帝面前的洁净，还意味着纯洁和良心的洁净，包括对基督的死亡中那个荣耀的状态和条件的理解；所以圣徒中没有任何罪，约翰一书 1:8 说，耶稣基督的血能洗净我们一切的罪；在良心中有喜乐和快乐的居住，没有了悲伤和叹息的地方；而在言行或行动中有罪：现在一个人在言行上可能很严格，但在良心上并不纯洁和清洁；所以一个人可能曾经是一个极度的罪人，但在言行中并没有完全摆脱所有的邪恶。如果你觉得这是一个神秘的事情，即肉体中的罪（在身体、外在的人或言行中）与良心的纯洁相一致，那么请听听这些理由；如果只有在肉体中有纯洁的地方才能找到纯洁的良心，那么在地球上根本找不到纯洁的良心，因为没有一个人行善，连一个也没有，罗马书 3:12。纯洁的良心并非源自纯洁的言行；而言行的纯洁源自良心的认知，即我们所有的污秽和罪孽都被归咎于基督。至于言行中的罪恶，如果我们说自己没有罪，我们就是在欺骗自己，约翰一书 1 章和约翰一书 3:9。那由神所生的人不犯罪。

Answ, 1. Sin in the conversation and outward man, is essentially sin; to kill my neighbour with my hands, to speak with an unbridled tongue, to the apostle James, argueth a vain religion, and must be pardoned, else such sins condemn; for he that offends in one, is guilty of the breach of the whole law. Ergo, Sin in the conversation must be sin in the conscience; and the distinction must be vain, for the one member is essentially affirmed of the other.
在交谈和外在行为中的罪是本质上的罪；用手杀害我的邻居，用放纵的舌头说话，对使徒雅各来说，这表明是虚假的宗教，必须得到宽恕，否则这样的罪会定罪；因为在其中犯了一个罪的人，就等于违反了整个法律。因此，交谈中的罪必须成为良心中的罪；而区分是徒劳的，因为一个成员的本质被肯定地应用于另一个成员。

Now when John saith, If we say we have no sin, we deceive ourselves; he must mean of sin in the conscience, and of sin before God, and not in the flesh and conversation only; because if sin in the conversation be no sin, then when we commit sin in the conversation, we fail against no law of God, and do nothing that can bring us under eternal condemnation; and if in committing sin in the conversation, we do nothing contrary to God's law, we may well lay we sin not, and yet not lie in saying so.
现在约翰说，如果我们说我们没有罪，我们就是在欺骗自己；他必定是指良心上的罪和在上帝面前的罪，而不仅仅是指肉体和行为上的罪；因为如果行为上的罪不算罪，那么当我们在行为上犯罪时，我们就没有违反上帝的法律，也没有做任何会使我们陷入永恒的谴责的事情；而且，如果在行为上犯罪时，我们并没有违反上帝的法律，我们完全可以说我们没有犯罪，而且这样说也不是谎言。

2. John must understand sin in the conscience, and in the sight of God, when he saith, If we say we have no sin, we lie; because that of that same sin of conversation of which Mr. Denne supposeth John to speak, he addeth in the next words, 1 John 2:1. If we sin, we have an Advocate; but the sin which has need of an advocate, has need also of a pardon, and is a sin against the law, and in the sight of God, and in the conscience.
约翰必须在良心和上帝的眼中理解罪恶，当他说“如果我们说我们没有罪，我们就是撒谎”的时候，因为在约翰所说的那种交谈的罪恶中，丹恩先生认为，他在下一句话中补充说：“如果我们犯罪，我们有一位辩护人”；但是那需要一位辩护人的罪恶也需要宽恕，是违反法律、在上帝的眼中和在良心中的罪恶。

3. By this we may be pardoned, pure in conscience, justified in Christ's blood; and yet before men, in the flesh, outward man and conversation, under sin, and yet not be guilty before God; so drunkenness, murder, sodomy, incest, denying of the Lord Jesus Christ before men, shall be no sins before God; for that which is pardoned, is no more sin than if it never had been committed, as Libertines say, and is no more sin than any thing that ever our Saviour Christ did, or the elect angels. Now the sins which they call sins of conversation, and the apostle Peter's denial of Christ, and all the sins of the justified saints, their murders, adulteries, parricides, &c. are pardoned, before they have the being or essence of sin, ere they be committed; ergo, when they are committed they are no more sins before God, and in the court of conscience, and no more, capable of pardon than they were before they had any being, and were not as yet committed at all: the murder that David is to commit some twenty years before ever he be king of Israel, and shall commit, it is no more his sin to be charged on him in the sight of God, than original sin can be charged on David before David or his Father Jesse be born; what may be charged as a sin on David, in regard he is not yet born, is no more his guiltiness, as yet, than the guiltiness of any other man: now, David's murder, Peter's denial, they being justified from these sins, and pardoned ere the sins have any being in the world, cannot be sins at all, nor such as are charged on mankind, Rom. 3; Psal. 14. There is none that depth good, no not one; for this sin stops the mouth of all the world makes them silent, guilty and under condemnation before God, v. 19, 20. And how Mr. Denne can cite this, to prove that there be some sins of conversation distinct from sins in the conscience, let the reader judge; yea, to my best understanding, by these reasons, while I be resolved otherwise, Libertines must hold neither the elect before or after justification can sin any at all.
3. 通过这样做，我们可以得到宽恕，在良心上纯洁，在基督的血中成为义人；然而在人面前，在肉体中，在外表和行为上，仍然受罪的影响，但在上帝面前并不有罪；所以醉酒、谋杀、同性恋、乱伦、在人面前否认主耶稣基督，这些在上帝面前都不算是罪；因为被宽恕的事情，就像从未犯过一样，并且与我们的救主耶稣基督所做的任何事情一样，并且与蒙拣选的天使所做的任何事情一样，都不算是罪。现在他们所称之为行为上的罪，以及使徒彼得对基督的否认，以及所有被称为义人的圣徒所犯的罪，他们的谋杀、通奸、亲杀等等。 他们在成为罪之前就获得了赦免，因此，当它们被犯下时，在上帝和良心的法庭中，它们就再也不是罪了，也就再也不能得到赦免，正如它们在实际存在之前以及未被犯下时一样：大卫将在以色列成为王之前二十年所要犯下的谋杀罪，和将来所犯的罪，在上帝眼中与原罪一样，并不能被归咎给大卫；在大卫或他的父耶西未出生之前，对大卫可以归咎的罪行，并不比对其他人的罪行更具有罪过性；现在，大卫的谋杀罪，彼得的否认，既被宣告无罪，并在这些罪行产生之前获得了赦免，它们根本不是罪，也不会被归咎给人类，如罗马书 3 章和诗篇 14 章所述：没有一个人行善，没有一个人。因为这罪使全世界的人闭口不言，使他们在上帝面前成为沉默的、有罪的和被定罪的，19,20 节。马戛尔如何... 这可以证明，言谈中的某些罪行与良心中的罪行是不同的，让读者来判断；是的，根据我最好的理解，根据这些理由，虽然我有不同的决心，但放纵主义者必须认为选民在称义之前或之后都不能犯任何罪。

4. It is most false, that a man, strict and upright in conversion can have a full and polluted conscience, if you speak of true sincere strictness and uprightness of conversation, as the scripture speaketh, Psalm 50:23. To him that ordereth his conversation aright, I will shew the salvation of God, Psal. 37:14. The wicked draws his bow to slay such as be of upright conversation; the principle of a sound conversation is the grace of God, 2 Cor. 1:12 the sound conversation is heavenly-mindedness, Phil. 3:20 and is in heaven, and must be, as becometh the gospel of Christ, Phil. 1:27 a good conversation, Jam. 3:13 we are to be holy in all manner of conversation, 1 Pet. 1:15 and so even before men; God beholds the sins that we do to men, no less than our secret sins we commit against God; and the scripture requires in our conversation that it be holy, 1 Pet. 1:15 honest, 1 Pet. 2:12 chaste, 1 Pet. 3:2 without covetousness, Heb. 13:5 not vain, 1 Pet. 3:16 not as in times past in the lusts of the flesh, Eph. 2:3 but the putting off the old man, Eph. 4:22. In charity, in spirit, in faith, in purity, 1 Tim. 4:12. Now every conversion contrary to this, argueth an unjustified and unpardoned man, and must be an unpardoned and sinful conversation, so as there is neither strictness nor uprightness, nor any thing but sin and an unpardoned estate, where this conversation is not, whatever Antinomians say on the contrary, being in this, as in other points, declared enemies to the grace of sanctification. But if we speak of a strict and upright conversation, in an hypocritical outside, 'tis true, many are, as Paul was, strict Pharisees, precise civilians, painted tombs without, but within full of rottenness and dead men's bones: but this way Satan only saith, Job is a strict walker, and serveth God for hire; and the enemies of Christ join with Antinomians in this, to say, that the justified in Christ, have but sin in their conversation, not wide consciences, because they study strictness of walking with God. But purity of conversation (as the places cited prove) must be unseparably conjoined with purity of conscience; separate them who will, Christ hath joined them.
4. 如果你说的是真正真诚严格和正直的生活方式，正如圣经所说，那么一个在信仰转变中严格和正直的人是不可能有一个充满罪恶的良心的。诗篇 50:23 说：“凡以感谢献上为祭的，便是荣耀我。”诗篇 37:14 说：“恶人已经弯弓，把刀搭在弦上，要射击那心里正直的人。”一个健全的生活方式的原则是上帝的恩典，哥林多后书 1:12 说：“我们所夸的，是自己的良心，见证我们凭着上帝的圣洁和诚实，在世为人，不靠人的聪明，乃靠上帝的恩典。”健全的生活方式是以天国为志向，腓立比书 3:20 说：“我们却是天上的国民。”并且必须如基督的福音所要求的那样，腓立比书 1:27 说：“只要你们行事为人与基督的福音相称。”雅各书 3:13 说：“你们中间谁是有智慧有见识的呢？他就当在智慧的温柔上显出他的善行来。”我们在一切生活中都要圣洁，彼得前书 1:15 说：“那召你们的既是圣洁，你们在一切所行的事上也要圣洁。”并且在人们面前也是如此；上帝看见我们对人所犯的罪，不亚于我们对上帝所犯的秘密罪；圣经要求我们的生活方式是圣洁的，彼得前书 1:15 说：“那召你们的既是圣洁，你们在一切所行的事上也要圣洁。”诚实的，彼得前书 2:12 说：“你们在外邦人中，应当品行端正，叫那些毁谤你们是作恶的，因看见你们的好行为，便在鉴察的日子归荣耀给上帝。”贞洁的，彼得前书 3:2 说：“你们要以贞洁的品行和敬畏的心，以温柔和安静为妆饰。”不贪婪的，希伯来书 13:5 说：“你们存心不可贪爱钱财，要以自己所有的为足。”不虚浮的，彼得前书 3:16 说：“你们要存着无亏的良心，叫那些毁谤你们在基督里有好品行的人，在何事上诬告你们，就在何事上自觉羞愧。”不像过去在肉体的私欲中，以弗所书 2:3 说：“我们从前也都在他们中间，放纵肉体的私欲，随着肉体和心中所喜好的去行，本为可怒之子，和别人一样。”要脱去旧人，以弗所书 4:22 说：“就要脱去你们从前行为上的旧人。”要在爱心、灵性、信心、纯洁上，作信徒的榜样，提摩太前书 4:12 说：“不可叫人小看你年轻，总要在言语、行为、爱心、信心、纯洁上，都作信徒的榜样。” 现在，与此相反的每一次转变都表明一个不合理和无法宽恕的人，必须是一个无法宽恕和有罪的对话，因此，在这种对话中既没有严格性也没有正直性，只有罪恶和无法宽恕的状态，无论安提法人在反对方面说什么，在这一点上，他们都被宣布为圣化之恩的敌人。但是，如果我们谈论一个严格和正直的对话，在伪善的外表中，许多人都是像保罗一样的严格的法利赛人，精确的公民，外表上是涂饰的坟墓，但内心却充满了腐烂和死人的骨头。但是，撒旦只是说，约伯是一个严格的行走者，为了报酬而事奉上帝；而基督的敌人与安提法人一起说，那些在基督里被称义的人，在他们的对话中只有罪恶，而没有宽广的良心，因为他们追求与上帝的严格行走。但是，正如所引用的经文所证明的那样，对话的纯洁必须与良心的纯洁紧密结合；无论谁将它们分开，基督都将它们结合在一起。

Mr. Eaton and Mr. Towne call the sins of justified persons, sins according to their sense of the flesh; but in regard of faith they are clean of all sin, and without spot in the sight of God. So Eaton's Honey-comb, chap. 5. p. 87. God freeth us not of sins, to our sense and feeling, till death, for the exercise of our faith, yet in his own sight he hath perfectly healed us. Chap. 5. pag. 95. So Saltmarsh, free-grace, page 57. chap. 3. article 3 calls it the lust of sin, The just (saith, he) shall live by faith, which is not a life of sense and sanctification merely, but by believing of life in another.
伊顿先生和汤恩先生称被称义的人的罪是根据他们肉体感觉的罪过；但就信仰而言，他们在上帝眼中是没有罪过和瑕疵的。因此，伊顿的《蜂巢》，第 5 章，第 87 页。上帝直到死亡之前不会从我们的感觉中解脱我们的罪过，这是为了锻炼我们的信仰，然而在他自己的眼中，他已经完全医治了我们。第 5 章，第 95 页。所以 Saltmarsh 在《自由恩典》第 57 页第 3 章第 3 条称之为罪欲，义人（他说）应该凭信仰而活，这不仅仅是感觉和成圣的生活，而是通过相信在另一个生命中的生活。

I should gladly know, if sin in the justified be sin really and indeed, or against any law? I believe not. 1. Eaton saith, Sin hath left its being in the justified. Saltmarsh, part 2. chap. 32. If a believer live only by sense, reason, experience of himself as he lives to men, he lives both under the power and feeling of sin and the law: now, he should not live; so this is the life of unbelief: ergo, He ought to believe that he hath no sin; and so he bath no sin, nor doth he sin, only the blind flesh falsely thinketh that is sin which is no sin.
我应该很高兴知道，如果在被称义的人中，罪是真正的罪，还是违背了某种法律？我不相信。1. 伊顿说，罪已经离开了被称义的人。Saltmarsh，第二部分，第 32 章。如果一个信徒只凭感觉、理性和对自己的经验生活，他既生活在罪和律法的权力和感受之下：现在，他不应该这样生活；所以这是不信的生活：因此，他应该相信自己没有罪；所以他没有罪，也不犯罪，只是盲目的肉体错误地认为那是罪，而实际上不是罪。

But faith is not to believe a lie; then a believer may say, he has no sin; John saith, that is a lie.
但信仰并不是相信谎言；所以一个信徒可能会说，他没有罪；约翰说，那是谎言。

Asser. 3. Mortification essentially is in abstaining from worldly lusts, and in remiss and slacked acts of sinning, and in begun walking with God, and acts of holy living, yet so as all these do flow from faith in Christ; another mystical or gospel-mortification is unknown to the gospel, Rom. 6:4. Therefore we are buried with him by baptism unto death, that like as Christ was raised up from the dead, by the glory of the Father, so we also (consider the formal acts of mortification) should walk in newness of life, v. 5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: v. 6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Then, as it is one thing to sin, and another thing to serve sin; so acts of mortification must be in abstaining from greedy sin, as hired servants make it their life and work to sin; and in remiss and weakned acts of sin, as a dying man's operations are less intended and heightned than of a strong man in vigor and health. As for the plenary mortification, expiring, and death of the body of sin, we think it cannot be, so long as we are in the body, Col. 3:3. Ye are dead; v. 5. Mortify therefore your members that are upon earth, fornication, uncleanness, &c. To mortify fornication, must be the non-acting of fornication. 1. Because it is an abominable sense to imagine that we mortify fornication, when we believe that Christ abstained from fornication for us. 2. Or to believe that Christ died for our fornication and uncleanness; for both these may hold forth mortification of fornication and committing of fornication. 3. Because for not mortifying of fornication, the wrath of God comes upon the children of disobedience, v. 6. Now wrath comes not on wicked men, because they believe not that Christ abstained from fornication for them; many walk in uncleanness, covetousness, who are therefore under wrath, who are not obliged to believe that, because they never heard the gospel. 3. Such an abstinence from fornication is here commanded, as the Colossians and other Gentiles walked in, v. 7 and which they had now put off with the old man, v. 8. But the Colossians, while they were Gentiles, and heard not of the gospel, did not walk in this as in a sin, that they believed not that Christ abstained from fornication for them, and satisfied Divine justice for their fornication; but their sin was, that in person, they committed these sins, 1 Pet. 2:11. Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts that war against the soul. v. 24. Who his ownself bare our sins in his own body on the tree, that we being dead to sins, should live to righteousness. Rom. 8:11. And if the Spirit of him that raised Jesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, v. 12. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. v. 13. For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live. v. 10. If Christ be in you, the body is dead because of sin. Gal. 5:24. They that are Christ's, have crucified the flesh, with the affections and lusts. Gal. 2:19. For I, through the law, am dead to the law, that I might live unto God. All gospel-commands, to subdue the lusts of flesh, not to serve the flesh, as debtors paying rent thereunto, to mortify the deeds of the body, not to live to ourselves, &c. were mere precepts for justification, not for sanctification and mortification of lusts, and should turn the saints into mere Solifidians and Gnosticks, empty prosessors, and fruitless trees, if our mortification were not in the weakning of lusts, abstinence from sin-service, and living to him who is our Ransomer. There is nothing more false, than that ever our divines taught 'to mortify sins by vows, promises, strictness, and severity of duties, watchfulness, scarce rising so high for mortification as Christ:' for, 'tis Christ, and faith in his death, that is the spring and fountain of mortification: yet is mortification formally in holy walking, and not formally in believing, for then should we be justified by mortification. For sure we are justified by faith: 2. Faith is a duty of the first table, respecting God in Christ as its object: mortification to uncleanness, vain-glory, or the like, is a duty of the second table, respecting men.
阿瑟。3.克己主要是指戒除世俗的欲望，放松和懈怠的罪恶行为，开始与上帝同行，以及圣洁的生活行为，然而所有这些都源于对基督的信仰；另一种神秘或福音的克己在福音中是未知的，罗马书 6:4。所以我们藉着洗礼与他一同埋葬，使我们如同基督藉着父的荣耀从死里复活一样，我们也应该（考虑到克己的正式行为）在新生命中行走，第 5 节。因为我们若与他同栽于死像他一样，也必与他同栽于复活，第 6 节。知道我们的旧人与他同钉十字架，使罪的身体灭绝，叫我们不再作罪的奴仆。因此，犯罪和作罪的奴仆是两回事；所以克己的行为必须戒除贪婪的罪恶，就像雇佣的仆人把犯罪当作他们的生活和工作一样；并且要在罪恶的行为上放松和削弱，就像一个垂死的人的行动比一个健壮和健康的人的行动更少意图和高涨。 至于罪恶之身的完全苦修、消亡和死亡，我们认为只要我们还活在肉体中，这是不可能的，哥罗西书 3:3。你们已经死了；第 5 节。所以要治死你们在地上的肢体，就是淫乱、污秽等。治死淫乱，就是不行淫乱。1.因为认为我们治死淫乱，而同时相信基督替我们戒绝淫乱，这是可憎的想法。2.或者相信基督为我们的淫乱和污秽而死；因为这两者都可以表明治死淫乱和犯淫乱。3.因为不治死淫乱，神的忿怒就临到那悖逆之子，第 6 节。现在，忿怒不会降在邪恶的人身上，因为他们不相信基督替他们戒绝淫乱；许多人在污秽、贪婪中行走，他们因此而受到忿怒，他们并不被迫相信，因为他们从未听过福音。3.这里所命令的戒绝淫乱，正如歌罗西人和其他外邦人所行的，第 7 节，并且他们已经脱去了旧人的行为，第 8 节。 但是哥罗西人，当他们还是外邦人，并且没有听过福音的时候，并不是因为他们不相信基督为他们戒淫，并为他们的淫乱满足神的公义而犯罪，而是因为他们亲自犯下了这些罪过，彼得前书 2:11。亲爱的弟兄们，我劝你们作客旅和寄居的，要禁戒肉体的私欲，这私欲是与灵魂争战的，v.24。他亲自担当了我们的罪，在自己的身上挂在木头上，使我们既然与罪死了，就可以活着归于义。罗马书 8:11。如果那叫耶稣从死里复活的灵住在你们心里，那叫基督从死里复活的，也必要借着住在你们心里的圣灵，使你们必要活着，v.12。所以弟兄们，我们并不是欠肉体的债，去顺从肉体活着，v.13。因为你们若顺从肉体活着，必要死；若靠着圣灵治死身体的恶行，必要活着，v.10。基督若在你们心里，身体就因罪而死。加拉太书 5:24。凡属基督耶稣的人，是已经把肉体连肉体的邪情私欲同钉在十字架上了。加拉太书 2:19。我借着律法，向律法就死了，叫我可以向神活着。 所有福音的命令，都是为了征服肉体的欲望，不要侍奉肉体，像欠债一样支付租金，要抑制身体的行为，不要为自己活着等等，这些只是为了称义，而不是为了成圣和抑制欲望，如果我们的抑制欲望不是通过削弱欲望、戒除罪恶的服侍和活在我们的救赎者身上，那么圣徒们将变成纯粹的唯信派和诺斯底主义者，空洞的表白者和无果的树。没有比我们的神学家教导“通过誓约、承诺、严格和严厉的职责、警惕性来抑制罪恶”更错误的了，几乎没有为抑制罪恶而努力到基督的高度：因为，抑制罪恶的源泉和泉水是基督和对他的死的信仰。然而，成圣的形式在于圣洁的行走，而不是在于信仰，因为那样我们就会因抑制罪恶而称义。因为我们确实是因信称义的：2. 信仰是第一表的责任，以基督作为其对象：对不洁、虚荣或类似事物的抑制是第二表的责任，以人为对象。

Asser. 4. The living of the just by faith, is as well the life of sanctification, as of justification; 'tis true, the life of justification is the cause, more compleat and perfect, and the other the effect and imperfect; but our spiritual condition is not only in sanctification, but also in justification. And only enemies of free-grace, separate the one from the other; and heighten the one to feed men on the east-wind, and lessen the other, as if sanctification were an accident, and some indifferent ceremony, that men walk after the flesh, and believe that Christ for them walked after the Spirit, and that is enough: nor do we teach men to weigh their state of grace in the scales of mortification, or simple not acting of sin, as mortification cometh from moral and natural principles, but as it floweth from faith apprehending Christ crucified, and from the Spirit of the Father and the Son drawing the sinner to Christ; and our blessedness is no less, in that corruption is subdued, and that dominion removed, than in that the curse is taken away. Saltmarsh, when be willeth the sinner, as a sinner, a parricide, a man-slayer, a slave to his lusts, to believe and apply Christ as his Redeemer, without any sense of sin or humiliation at at all, and then saith, The man's blessedness is more to have the curse of sin, than the corruption of sin removed, clearly concludeth, that a man that walks after his lusts, in actual lusting against the Lord Jesus and the gospel, proud, vain, self-righteous, is, as such, a man to believe, and so blessed, and may promise to himself peace, though he walk after the imaginations of his own heart.
阿瑟尔。4. 信仰使义人得以生活，既是成圣的生活，也是称义的生活；诚然，称义的生活是更完整和完美的原因，而成圣的生活则是其效果和不完美之处；但我们的属灵状态不仅在于成圣，也在于称义。只有那些反对自由恩典的敌人才将二者分开；他们夸大一方，以便让人们追求东风，而贬低另一方，仿佛成圣只是一种偶然事件，一种无关紧要的仪式，人们可以随从肉体而相信基督为他们随从圣灵，这就足够了。我们也不教导人们用禁欲或简单地不犯罪的行为来衡量他们的恩典状态，因为禁欲是源于道德和自然原则，而不是源于信仰领悟基督受难的结果，也不是源于父与子的圣灵将罪人吸引到基督；我们的福祉不仅在于腐败被征服，统治被消除，而且在于咒诅被除去。 当罪人愿意时，盐沼地就像一个罪人、一个杀父者、一个杀人者、一个对欲望奴役的人，相信并接受基督作为他的救赎者，没有任何对罪或谦卑的感觉，然后说，一个人的福祉更在于拥有罪的诅咒，而不是罪的腐败被除去，明确地得出结论，一个按照自己的欲望行事，实际上反对主耶稣和福音的人，骄傲、虚荣、自以为义的人，作为这样的人，他是一个要相信的人，因此是有福的，并且可以对自己保证和平，尽管他按照自己心中的幻想行事。

Nor is arguing against the temptation with spiritual reason from the word, as Joseph did, Gen. 39:8, 9 and Job, chap. 2:9, 10 and David, 2 Sam. 16:7, 8, 9, 10, 11, 13, 14 our own power, or contrary to the fighting by the shield of faith, the word of God; as Saltmarsh imagineth.
也不是像约瑟夫一样，用属灵的理由从圣经中反驳诱惑，创世记 39:8,9，约伯记 2:9,10，大卫记 2 撒母耳记 16:7,8,9,10,11,13,14，这不是我们自己的力量，也不是违背信仰的盾牌，神的话语；就像 Saltmarsh 所想象的那样。

Asser. 5. It is to be reputed as a most blasphemous assertion, that we know we are Christ's, not because we crucify the lusts of the flesh, but because we do not crucify them: for, 1. Crucifying of our lusts, is a mark of our being in Christ, Gal. 5:24; Rom. 8:13. This maketh walking after the Spirit, and departing from iniquity, and being pure in spirit, and dying to sin, a mark of no interest in Christ, contrary to Rom. 8:1, 2; 2 Tim. 2:19; Matt. 5:8; 1 Pet. 2:4; Gal. 1:4; 1 Pet. 1:18 contrary to the whole gospel: which was that blasphemy of David George, who taught, 'Mortification was to act all uncleanness, without shame, or sense of sin; and the more men are void of the common passion that follows sin, the more mortified and spiritual they are:' and this is very like the Libertines way, who teach, (a) 'That to take delight in the holy service of God, is to go a whoring after God;' and that they are (b) legally biassed, 'that would mortify the flesh by watchfulness and strictness of walking;' whereas, to put our crown on our mortification, as if we were there by justified, is the idolatry: 'But the delighting in the law of the Lord, and taking of the Lord's testimonies for our heritage, a serving the Lord with cheerfulness and fervour of spirit, Psal. 1:2; Psal. 119:111, 162; Isa. 58:13; Psal. 112:1; Rom. 7:22; Rom. 12:8; 2 Cor. 9:7; Phil. 4:4; Acts 20:24; Jam. 1:2 are marks of a blessed condition. If any teach, 'That we mortify the flesh by watchfulness and strictness of walking, as if these did merit mortification,' we judge it cursed doctrine. But, if Libertines deny, and they do, that acts of mortification do formally consist in watchful, strict and accurate walking with God, in being not taken, nor madly drunken with the lusts of sin, but dead to pleasures, as these acts flow from the Spirit of Christ; we curse their fleshly doctrine also.
亚塞尔。5.认为我们知道自己是基督的人，不是因为我们钉死了肉体的欲望，而是因为我们没有钉死它们，这是一种极其亵渎的说法：因为 1. 钉死我们的欲望是我们在基督里的标志，加拉太书 5:24；罗马书 8:13。这使得按照圣灵行事，远离不义，纯洁的灵魂，死于罪恶，成为与罗马书 8:1, 2；提摩太后书 2:19；马太福音 5:8；彼得前书 2:4；加拉太书 1:4 相反的标志，这些经文都与基督无关。 1:18 与整个福音相反：这是大卫·乔治亵渎的教义，他教导说，“克己是要毫无羞耻和罪恶感地行一切污秽之事；而且人们越是没有追随罪恶的普通激情，就越是克己和属灵的。”这非常像自由派的方式，他们教导说，（a）“喜悦于上帝的圣洁事奉，就是在追求上帝的淫乱”；而且他们是（b）“受法律偏见的，要通过警惕和严格的行走来克己肉体”；然而，把我们的克己当作冠冕，仿佛我们因此被称义，这是偶像崇拜：“但喜悦于耶和华的律法，以及以耶和华的法度为产业，以欢欣和热心的灵事奉耶和华，诗篇 1:2；诗篇 119:111, 162；以赛亚书 58:13；诗篇 112:1；罗马书 7:22；罗马书 12:8；哥林多后书 9:7；腓立比书 4:4；使徒行传 20:24；雅各书 1:2，这些都是有福的状态的标志。如果有人教导说，“我们通过警惕和严格的行走来克己肉体，仿佛这些行为能够获得克己的功德”，我们认为这是被诅咒的教义。 但是，如果放荡者否认，他们确实这样做，苦行的行为在于与上帝保持警觉、严格和准确的步伐，不被罪恶的欲望所迷惑，而是对快乐无动于衷，因为这些行为源自基督的圣灵；我们也谴责他们肉体的教义。

It is no consequent to say, Because (c) 'Regeneration is not a work of nature, but of the Spirit of God; and the way of the Spirit is not so gross and carnal as the divinity of former times, it being hard to trace and find the impressions of the Spirit; therefore we are not to take experience so low, and carnally, by the feelings of flesh and blood, and signs not infallible, as to write of regeneration, as philosophers do of moral virtues.
重生不是自然的工作，而是上帝的灵的工作；而灵的方式不像以前的神性那样粗俗和肉体化，很难追踪和找到灵的印记；因此，我们不应该像哲学家写道道德美德那样，通过肉体和血肉的感觉以及不可靠的迹象来描述重生的经验。

Answ. 1. Regeneration is above nature every way, but in this it is most suitable to nature, that as a man come to age doth not at all times, even when he is sick, in a swoon, in a deep sleep, know that he liveth; yet ordinarily life hath reflex acts on itself, so as living, man may know that he lives by many signs of life; so a regenerate man, except he be deserted, may know that he lives the life of God.
1. 重生在各个方面都超越了自然，但在这一点上，它最适合自然，就像一个人长大后并不总是在生病、昏迷或深度睡眠时都知道自己还活着一样；然而通常情况下，生命会对自身产生反射作用，以至于活着的人可以通过许多生命的迹象知道自己还活着；因此，一个重生的人，除非被抛弃，可以知道自己活着是神的生命。

2. If Antinomians find out new divinity, less carnal, more spiritual; than in former times, how is it that Christians are to live from under all rule of life; and not to pray, Forgive us our sins, when they pray for daily bread; and that none justified are to confess their sins and to sorrow for them; that new obedience, mortification, repentance, is to believe, that Christ has done these for us; that we are not to pray continually, but only when the Spirit stirreth us? An hundred of these false ways may be shown: is this more spiritual divinity than in former ages? Is it not the most carnal divinity that we read of? For, when Dr. Taylor objecteth to Antinomians, as a limb of their fleshly divinity, 'No action of the believer after justification is sin;' Mr. Towne* answereth nothing at all, but off the way, 'No action is sin, the disorder and ataxy of the action is the sin.' But, Dr. Taylor meaned, there is no disorder in the actions of a justified man, by their way: to this Mr. Towne replieth not one word, but faith, 'Unto faith there is no sin, because there is not one spot in a justified person:' and he citeth Rev. 1:15; Eph. 5:26; Cant. 4:7 and 6:9; 1 Cor. 6:11 because Christ hath washed, Rev. 1:5 purged, Heb. 1:3 abolished, Heb. 9:26 all our sins, and hath made us holy and unblamable, and unrebukable in the sight of God: we are, like Christ, void of sin; which is not the removal of sin, but of the guilt; that is of the obligation to eternal wrath, and the curse of the law: for if we say, we (even though justified, as John the apostle was) have no sin, we are liars. Can this be any but a divinity of the flesh that Antinomians teach?
2. 如果逆律派发现了新的神性，比以前更少肉身、更多灵性；那么基督徒该如何生活在生命的所有规矩之下，而不是祷告：“求你赦免我们的罪，像我们赦免了人的罪”，当他们祷告神赐给他们每日的饮食时；没有被称义的人不需要承认自己的罪孽和为之懊悔；相反，新的顺从、死亡、悔改，就是去相信基督已经为我们做了这些事情；而我们不需要经常祷告，只有在圣灵激励我们时才需要。这些错误的方法有一百种，这难道就是比以前更具灵性的神性吗？这难道不是我们读到过的最肉身的神性吗？因为当泰勒博士以逆律派的肉身神性之一为反驳：“被称义的信徒在称义之后没有任何行为是罪孽”时，教士汤恩却未做任何回应，只是转移话题道：“没有行为是罪孽，行为的混乱和不规则才是罪孽。”但是泰勒博士的意思是说，按照逆律派的方式，被称义之后的信徒的行为没有任何混乱：对此，汤恩先生没有做出任何回应，只是信仰：“在信仰中不存在罪孽，因为在被称义的人身上没有一个污点。”他援引启示录 1:15、以弗所书 5:26、雅歌 4:7 和 6:9、哥林多前书。 6:11 因为基督已经洗净了我们的一切罪孽（启示录 1:5），净化了我们（希伯来书 1:3），废除了我们的罪（希伯来书 9:26），使我们在上帝面前成为圣洁、无可指责、无可指摘的：我们像基督一样没有罪；这不是消除罪，而是消除罪的罪恶感；也就是消除了对永恒愤怒和律法的咒诅的义务：因为如果我们说我们（即使像使徒约翰一样被称义）没有罪，我们就是说谎。这难道不是安提法的肉体神学吗？

3. Sanctification is a far other thing than moral virtues: a moralist that is temperate, chaste, is never so over-clouded in his faith, as to doubt whether he be a temperate man or not; a sanctified soul will often doubt if he have any sanctification at all. 2. A sanctified man must have the use of the light of the Spirit to know his state, and these things that are freely given him of God, 1 Cor. 2:12. A moralist knoweth with the light of his own sparks, what he is; Does Saltmarsh know of any desertions or over-cloudings of the Spirit, in a moral Seneca, Aristides, Plato? 3. The moralist dreams of justification by his virtues. 4. He needs only natural reason, not the breathings and stirring of the Spirit, to act according to his moral habits. 5. Nor are his habits infused from heaven, but his own conquest. 6. Nor knows he an absence or a presence of the Spirit; all which are peculiar to sanctified and justified persons.
圣化与道德美德完全不同：一个道德主义者，无论他是否节制、贞洁，都不会对自己是否节制而产生怀疑；一个圣洁的灵魂经常会怀疑自己是否有任何圣洁。一个圣洁的人必须利用圣灵的光来认识自己的状态，以及上帝所赐予他的一切，哥林多前书 2:12。一个道德主义者凭借自己的火花之光知道自己是什么；Saltmarsh 是否知道在一个道德的塞内加、亚里士多德、柏拉图身上有圣灵的离弃或遮蔽？道德主义者梦想着凭借自己的美德获得称义。他只需要自然理性，而不需要圣灵的呼吸和激发来按照他的道德习惯行事。他的习惯不是从天堂注入的，而是他自己的征服。他也不知道圣灵的存在或缺席；所有这些都是圣洁和称义的人所特有的。

We are not completely (saith Saltmarsh) or perfectly mortified to sin, by our being planted into Christ, and the fellowship of his death.
我们并不完全（如 Saltmarsh 所说）或完美地因为我们被栽入基督和与他的死同在而对罪恶感到痛苦。

Answ. But if mortification be the faith and apprehension, that Christ mortified sin for us, then as we are perfectly justified, so are we perfectly mortified: now, Antinomians teach the former.
但是，如果屈辱是对基督为我们屈辱罪恶的信仰和理解，那么我们既然完全被称义，也就完全被屈辱了：现在，安提法人教导前者。

Let not (saith he) mortification of sin in Christ, tempt any to a neglect of mortification of sin in the body, no more than the free-grace of God in forgiveness of sin ought to tempt any to take liberty to sin.
他说，不要让在基督里对罪的克制诱使任何人忽视对身体中罪的克制，就像上帝的自由恩典在宽恕罪上不应诱使任何人放纵罪恶一样。

Answ. 1. Surely, as to add any thing to justification, so to advance in mortification, must be as wicked and blasphemous, according to the way of Antinomians: for, if mortification be the believing that Christ has slain the body of sin, as Mr. Denne saith (and Saltmarsh seconds him as a brother) then our neglect of mortification is no sin; for we are to believe, that Christ hath removed all neglects of mortification, if mortification be faith and belief that Christ mortified sin for us.
答案 1：无疑地，对于加添任何东西来证明自己的正当性，以及在克制方面取得进展，都是邪恶和亵渎的，根据安提诺米派的观点来说：因为，如果克制是相信基督已经杀死了罪恶之身，正如丹恩先生所说（而索尔特马什也以兄弟的身份支持他），那么我们对克制的忽视就不是罪恶了；因为我们应该相信，基督已经消除了所有对克制的忽视，如果克制是对基督为我们克制罪恶的信仰和相信。

2. I cannot neglect justification, or apprehension that Christ mortified sin for me, any otherwise, but by a remiss act of believing, or neglect of a higher measure, and a more intense and strong act of faith, and not by an abstinence from fleshly lusts: such an abstinence is no faith, or apprehension that Christ has slain and mortified the body of sin for me; for non-sinning cannot formally be believing; that were nonsense.
我不能忽视辩解，或者对基督为我而死亡罪的理解，除非通过一种轻率的信仰行为，或者对更高程度、更强烈的信仰行为的忽视，而不是通过对肉欲的戒绝：这样的戒绝不是信仰，也不是对基督为我杀死和消灭罪体的理解；因为不犯罪不能形式上是信仰；那是无意义的。

3. If the meaning be, that we are not to abstain from fleshly lusts, that is, from sins that the flesh or the body of sin acteth in us; this is neither mortification, nor any part thereof, to Antinomians. But I defy and provoke Antinomians to satisfy us in these, if Saltmarsh one of their patrons can,
如果意思是我们不应该戒除肉欲，也就是说，不应该戒除肉体或罪恶之身在我们身上所行的罪恶行为；这对于反法定主义者来说既不是克己，也不是克己的任何一部分。但我挑战并激怒反法定主义者，如果他们的支持者之一 Saltmarsh 能够满足我们的要求的话。

1. Whether or no sins of the body, or in the body, as Saltmarsh calleth them here, or sins of conversation, as Mr. Denne saith, or sins (as Mr. Towne* speaketh) arising out of the earthly members of our flesh, be sins against the law of God? If so, they involve the justified under a curse, and so they are sins formally; and the justified either cannot sin at all, which I fear is the fleshly way of Libertines, a way that my soul abhors, if I be not deceived; or then, the sins, the adultery of a justified man, the murder, the denial of Christ in Peter, is no less a breach of the law of God, than the denial of Christ in Judas (it may be the one with a greater bensil of will denies Christ, than the other; sed magis & minus non variant speciem) and so the justified do as truly and essentially sin against the law, as the unregenerate doth; then they are not as clean from sin as Christ the surety is.
无论是身体上的罪恶，如 Saltmarsh 在这里所称，还是言谈中的罪恶，如 Denne 先生所说，或者是（正如 Towne 先生所说）源自我们肉体的地上成员的罪恶，它们是否都是违背上帝的律法的罪恶？如果是这样，它们使得被称义的人陷入诅咒之中，因此它们在形式上是罪恶；而被称义的人要么根本不能犯罪，这恐怕是放纵主义者的肉体方式，一种我灵魂所憎恶的方式，如果我没有被欺骗的话；要么，被称义的人的罪过，如通奸、谋杀、彼得的背主，与犹大的背主一样，都是违背上帝律法的行为（也许一个人比另一个人更加有意愿地背主，但这并不改变本质）；因此，被称义的人与未重生的人一样真正地违背了律法；那么他们与基督担保人一样洁净，就不再有罪了。

2. If murders, adulteries, committed by the justified, be sins of their flesh and body; that is, such sins as they are not by any prophet or Nathan to be rebuked for; because the Spirit, that is not in their power in his actions and motions, did not assist them to abstain; and they are under no other law, but the only irresistible action of the Spirit, to hinder them physically in all sins, to abstain from any sin? This must be Antinomians' spiritual divinity, to make no rule, no law of ordering the life and conversation of a justified man, but only the motions of a Spirit separated from the word.
如果被称义的人犯下谋杀、通奸等罪行，那么这些罪行是他们肉体和身体的罪；也就是说，这些罪行不会受到任何先知或拿但的责备；因为在他们的行动和动机中，那不在他们的掌控之中的圣灵没有帮助他们克制；而他们只受到圣灵无法抵挡的行动的约束，以在所有罪恶中保持身体的纯洁，远离任何罪恶。这必然是安提法的属灵神学，不制定任何规则，不设立任何法律来指导被称义者的生活和行为，只依靠与话语分离的圣灵的动作。

3. Whether or not, when Paul said, Rom. 7:17. Now, it is no more I (that sin) but sin that dwelleth in me: v. 18. I know that in me, that is, in my flesh, dwelleth no good thing; his meaning be, according to the Antinomians' divinity, that no regenerate man sinneth, but his flesh and sensitive part, which is not capable of any law, sinneth; but he who acteth the sin being above, or from under law, rule or direction, sinneth not against God, or any law?
无论如何，当保罗说到罗马书 7:17 时，他说：“现在，不再是我（犯罪），而是住在我里面的罪。”我知道在我里面，也就是在我的肉体里，没有善良的东西。他的意思是，根据安提诺米派的神学，没有重生的人犯罪，只有他的肉体和感性部分犯罪，而这些部分无法接受任何法律。但是，那个实施罪恶的人是在法律、规则或指导之上或之下的，他不会违背上帝或任何法律。

4. Whether or no the Enthusiast's rule, which is the immediate and irresistible inspiration of a spirit, which doth press a brother to kill a brother, and has done it, as Bullinger saith of the practice of divers Anabaptists, and some of New England said, Tho' they resisted the Christian magistrate, and fired the churches of Christ there, yet they should be miraculously delivered from the court, as Daniel was from the den of lions: Whether or no this rule of the Spirit's immediate acting, without law and gospel, be the only law and rule that the justified are under and led by?
无论狂热者的统治是否是一个灵魂的直接和不可抗拒的灵感，它会迫使一个兄弟杀死另一个兄弟，正如布林格所说的一些重洗派的做法，以及新英格兰的一些人所说的，尽管他们抵抗基督教的统治者，并在那里放火烧毁了基督教堂，但他们将奇迹般地从法庭中获救，就像但以理从狮子洞中获救一样：无论这种灵魂的直接行动的规则，不受法律和福音的约束，是否是被称义者所遵循和引导的唯一法律和规则？

5. Whether from this spring does not flow the rejecting of all the scriptures or written law or gospel, as if they were but a covenant of works, and the walking by the Spirit separated from the word, and the denying any marks, as love to the brethren, sincerity, keeping of the commandments of God, recommended in the word, John 14:15; 1 John 2:3, 4, 5; 1 John 3:14 and if this be the spiritual divinity spoken of here?
无论是否从这个泉源中流出对所有经文、律法或福音的否定，好像它们只是一个行为契约，以及与道分离的灵命行走，否认任何标志，如对弟兄姐妹的爱、真诚、遵守上帝的诫命，这些都是在约翰福音 14:15、约翰一书 2:3、4、5、约翰一书 3:14 中被推荐的，如果这就是这里所说的属灵神学？

6. Whether or no sins of the body and of the flesh or conversation (as Antinomians call them) be not sins against the law of God, and make the justified truly guilty, if the Lord shall enter into judgment with them, and though they that commit them be justified, and so also absolved from obligation to eternal wrath, are not formally and inherently blotted and sinful in those sinful acts?
无论肉体和情欲的罪恶或言谈（正如安提诺米派所称），是否不是违背上帝的律法的罪恶，并使得被称义的人真正有罪，如果主要与他们审判，而且即使犯罪的人被称义，也被免除了永恒愤怒的义务，难道在那些罪恶行为中不是形式上和本质上被玷污和有罪吗？

7. If they are not to be sad for them as offensive to the authority of the law-giver and the love of Christ, though they be not to fear the eternal punishment of them? For sorrow for sin, and fear for sin, are most different to us.
如果他们不为他们感到悲伤，就会冒犯立法者的权威和基督的爱，即使他们不为永恒的惩罚感到恐惧？因为对罪恶的悲伤和对罪恶的恐惧对我们来说是最不同的。

8. Whether the free-grace of God doth not tempt men to sin, most kindly and from the nature of free-grace, according to the Antinomian way? If the free-grace of justification do free the justified so from sinning, as their indulgence to the flesh and sinful pleasure, can be no sin in God's court, no more than there can be sin in Christ; and if they beas free, not with standing of all the sins they do, being once justified, as if they never had sinned, or as the sinless angels; and if the essence of sin, and all they do against the law of God, be as clean removed, as money 'taken away out of a place, which sure can not be said, without a contradiction, to remain in that place, as Dr. Crispe speaketh, and that before the sin be committed? Whether can a thing in its essence be wholly removed as if it had never been, before it have any being at all? Can a rose be said to be withered and destroyed, as if it had never been, before ever that same rose spring out of the earth? Sure faith cannot fancy lies and contradictions.
无论上帝的自由恩典是否会以最友善的方式引诱人犯罪，根据安提法主义的观点，如果称义的自由恩典使得被称义者从犯罪中解脱出来，以至于他们对肉体的放纵和罪恶的享乐在上帝的法庭上不算是罪恶，就像在基督里没有罪恶一样；如果他们一旦被称义，就像从未犯过罪一样自由，就像无罪的天使一样自由；如果罪的本质和他们违背上帝的律法所做的一切都被完全消除，就像从一个地方拿走的钱一样，那肯定是不可能的，正如克里斯普博士所说的，而且这是在犯罪之前吗？一件事物在其本质上能够完全消失，就好像它从未存在过一样吗？一朵玫瑰能够在它从地里长出来之前就被说成是枯萎和毁灭的，就好像它从未存在过一样吗？当然，信仰不能想象谎言和矛盾。

However it be, Christ's death teacheth us mortification of our lusts; it is a mortified like death, for he dieth on a visible journey leaving the earth; his back was towards life, pleasure, profit. He is not dead to his lusts, whatever be his boasting, who is not dead in or with Christ, to sin.
无论如何，基督的死教导我们克制私欲；这是一种像死一样的克制，因为他在一次可见的旅程中离开了地球；他的背对着生活、快乐、利益。对私欲不死的人，在或与基督一同死去的人，不论他吹嘘什么。

For, 1. Christ's death and his contempt of the world teacheth that we should follow him. 1. He looked even straight before him, neither to the right, nor left-hand, nor behind him; the meadows, buildings, fair flowers and roses in the way of this passenger, did never allure him to stay in the way, and fall in love with any thing on this side of heaven, Heb. 12:2 as our [Gr. Archegos] the Captain of our faith [Gr. anti tes prokeiménes autô charâs] for the joy that was set before him, he endured the cross; his heart was so upon the crown, and that which was his garland, his conquered spouse, that he did run his race with all his breath and wearied not; his heart was much upon the prize that he did run for.
基督的死亡和对世界的轻视教导我们应该追随他。他直面前方，既不向右，也不向左，也不往后看。道路上的草地、建筑、美丽的花朵和玫瑰从来没有吸引他停在路上，迷恋天上以外的任何事物。希伯来书 12:2 所说，他是我们信仰的领头人，为着那摆在前面的喜乐，就忍耐了十字架，他的心全在冠冕之上，那就是他的荣耀，他已得胜的伴侣。他全力冲刺比赛，但并不疲倦；他的心深深追求他所奔向的奖赏。

2. He was nothing beholding to the world; he came to the house of his friends, they refused him house-room and lodging, John 1:11. His own received him not, and therefore he was fain to ly with the birds of heaven and the foxes of the earth; Christ was no landed man on earth, he had never a free house of his own above his head; he had a purse, but no free rent, no income by year, Mat. 8:20 he had not whereon to buy a grave when he died, John. 19:41. The earth was his Father's land; but he lodged in a borrowed grave; his coat was all his legacy, yet it could not buy a winding sheet to him; the soldiers thought it too little see for their pains in crucifying him; and it was not of much worth, when they put it to the hazard of lots, take it that wins it: his heart was never on the world, he refused a king's crown, when it was offered to him without stroke of sword, John 6:15. He had neither heart nor leisure to enjoy the world. John 4. When he wanted his dinner, he begged a drink of water from a stranger, and was weary with walking on foot; yet he was the one great Bishop, the Head of the body the church; and had neither horse nor coach, and he could have made the clouds his chariot; He became poor, that we might be made rich. Was sweet Jesus thy Saviour a poor man in the world? Learn to be a stranger, and to want, and to be content to borrow, and to lie in the fields, and to have a dead heart to the world. 1. O glory worldly, O all crowns, and gold, and stately palaces, blush, be ashamed, take not such a wide lodging in the hearts of saints, go not with so broad and fair peacock wings; ye are too big in men's eyes, Christ our dear Saviour refused you. 2. Rich saints, drink at leisure, use the world at the by, as if you used it not. Look with half an eye, the least half of your desire, upon this borrowed shadow; let not thy heart water, nor itch after white and yellow clay. 3. Gold, thou art not God; saints, look over crowns and court; see, see what a kingdom is above your hand; pilgrims, drink, but lay not down your burden and your staff; let it be a standing drink, and be gone. 4. Ye are longed for in heaven. 5. Your King lodged with poverty, and abasement, and shame; love the lodging the better, that he was there before you. Christ's love is languishing to have you soon out of this passing transitory world, and to be at your best home.
他对世界毫不感激；他来到朋友的家，他们拒绝给他住处，约翰福音 1:11。他自己的人不接纳他，所以他只能与天空中的鸟和地上的狐狸为伴；基督在地上没有土地，他从未有过自己的房子；他有一个钱包，但没有免费的租金，没有年收入，马太福音 8:20；当他去世时，他没有钱买坟墓，约翰福音 19:41。地球是他父亲的土地，但他住在一个借来的坟墓里；他的外衣是他唯一的遗产，但它无法为他买到裹尸布；士兵们认为它太不值钱，所以他们用抽签的方式分配，谁抽到谁得；他的心从未留恋于世界，当有人不用动刀剑就把国王的冠冕给他时，他拒绝了，约翰福音 6:15。他既没有心思也没有时间去享受这个世界，约翰福音 4。 当他想要晚餐时，他向陌生人乞求一杯水喝，因为他步行劳累；然而他是伟大的主教，教会的头，既没有马也没有马车，他本可以让云彩成为他的战车；他变得贫穷，为了让我们变得富有。亲爱的耶稣，你在世上是一个贫穷的人吗？学会做一个陌生人，学会需要，学会满足借用，学会躺在田野里，学会对世界心死。1. 哦，世俗的荣耀，哦，所有的冠冕、黄金和华丽的宫殿，脸红吧，感到羞愧吧，不要在圣徒的心中占据如此广阔的住所，不要展开如此宽广美丽的孔雀之翼；你们在人们眼中太过庞大，我们亲爱的救主基督拒绝了你们。2. 富有的圣徒，悠闲地享用，把世界当作过客，仿佛你们没有使用它一样。用一只眼睛看，用你欲望的最小一半看这个借来的影子；不要让你的心渴望，也不要渴望白色和黄色的泥土。3. 黄金，你不是上帝；圣徒们，看看冠冕和宫廷；看，看上面有一个怎样的国度；朝圣者们，喝吧，但不要放下你们的重担和手杖；让它成为一种常态的饮料，然后离开。4. 你们在天堂中是被渴望的。 你的国王与贫困、卑微和羞辱同住；更喜欢这个住所，因为他在你之前就在那里。基督的爱渴望着让你尽快离开这个短暂的世界，回到你最好的家。

3. Christ did never laugh on earth as we read of, but he wept; O what a sad world! Psal. 69:11. I made sackcloth my garment; O precious Redeemer, cloth of gold is too coarse for thee. v. 20. Reproach hath broken my heart, I am full of heaviness; he was a man made of sorrow, Isa. 53:3 and had experience and familiar acquaintance with grief. There be a multitude that goes laughing, harping, piping and dancing to heaven, as whole and unbroken-hearted christians; "Mystical mortification (say they) is only faith, and joy; we have nothing to do with weeping, confessing, sorrow for sin; that is a dish of the law-vinegar and gall, it belongs not to us; we are not under the law, but under grace; that sour sauce is the due of carnal men under the bondage of the law." But will Christ wipe away tears from the eyes of laughing men, when they come to heaven? believe it, there goes no unbroken and whole professors to heaven; that is far from mortification: heaven will not lodge whole souls, with their iron-sinew in the neck, never cracked by the death of Christ.
基督从未在地上笑过，正如我们所读到的，但他哭泣了；哦，多么悲伤的世界！诗篇 69:11。我以麻布为衣；哦，宝贵的救赎主，金衣对你来说太粗糙了。第 20 节。羞辱打碎了我的心，我满怀忧伤；他是一个忧伤的人，以赛亚书 53:3，并且对悲伤有着亲身经历和熟悉的了解。有许多人欢笑、弹琴、吹笛、跳舞着走向天堂，作为完整和未受伤的基督徒；“神秘的克己（他们说）只是信仰和喜乐；我们与哭泣、承认、为罪忧伤无关；那是律法的醋和胆汁，不属于我们；我们不在律法之下，而在恩典之下；那酸味的调料是律法束缚下的肉体人应得的。”但是，当他们来到天堂时，基督会擦去欢笑者的眼泪吗？相信吧，没有完整和未受伤的信徒进入天堂；那与克己相去甚远：天堂不会容纳完整的灵魂，他们的颈项上有铁筋般的罪孽，从未因基督的死而破裂。

Object. 1. "But godliness is not melancholy, but joy of the Holy Ghost."
然而,敬虔却不是忧郁,而是圣灵的喜乐。

Answ. 1. True; but whom does Christ, with the bowels and hand of a Saviour, bind up, but the broken-hearted mourners in Zion, and such as ly in ashes? Isa. 61:1, 2, 3. Sorrow and joy may lodge in one soul.
答案 1：是的，但是基督用拯救者的怜悯和手来安慰的是谁呢？不就是锡安中伤心的人和躺在灰尘中的人吗？以赛亚书 61:1, 2, 3。悲伤和喜悦可以共存于一个灵魂中。

2. Christ feasts some in the way to heaven, and diets them daintily; some feed ordinarily on the fat and marrow of the Lord's house, Psal. 63:5. And there is a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined, Isa. 25:6 and has not the King a banqueting house, a wine-cellar (Cant. 2:4) for some? and do they not feed upon the honey-comb, and the wine, the spiced wine and the milk? Cant. 5:1; Cant. 8:2. But these that drink wine at some times, must at another time be glad of a drink of water.
基督在通往天堂的路上宴请一些人，并且精心款待他们；有些人经常在主的家中享用肥脂和骨髓，诗篇 63:5。还有一场盛宴，盛满了肥美的食物和陈酿的美酒，以赛亚书 25:6。难道国王没有一间宴会厅，一个酒窖（雅歌 2:4）供一些人使用吗？他们不是享用蜂蜜、酒、香料酒和牛奶吗？雅歌 5:1；雅歌 8:2。但是那些有时喝酒的人，另一时刻也会渴望喝水。

2. And if there be varieties of temperature of saints, some rough and stiff, some mild, some old men, and some babes, 1 John 2:13. And as there be some lambs, some fainting, weak and swooning tender things, that Christ feeds like kings' sons, with wine of heaven: so there be others that are under the care of the steward Christ, who are heifers and young bullocks, like Ephraim not well broken yet, Jer. 31:18, 19 and there be hoping and waiting saints, that must bear the yoke in their youth, Lam. 3:26, 27 and sundry kinds and sizes of children; every one must have their own portion and diet, 2 Tim. 2:15; Mat. 24:45. One man's meat is another's poison, and yet they are both the sons of one Father.
2. 如果圣徒的温度有所不同，有些粗糙僵硬，有些温和，有些老年人，有些婴儿，约翰一书 2:13。正如有些羔羊，有些昏厥，虚弱和昏倒的幼弱之物，基督以天国的酒喂养他们：也有其他在基督管家的照料下的人，他们象以法莲一样还没有良好驾驭的小母牛和幼年牛犊，耶利米书 31:18, 19，并有希望和等待的圣徒，他们年幼必要负起轭，耶利米哀歌 3:26, 27，还有各种各样的孩子；每个人都必须有自己的分量和食物，提摩太后书 2:15；马太福音 24:45。一人的食物是另一人的毒药，但他们都是同一个父的儿子。

3. Can every head that shall wear a crown in heaven, bear this wine, on the earth, being clothed with such a nature? and must every one be taken into the King's house of wine, and sit between the Father's knees, at the high table, and eat marrow, and drink spiced wine? are there not some set at the by-board, that must be content with brown bread and small drink or water?
每一个将在天堂戴上王冠的人，都能在地上承受这种酒，穿着这样的本性吗？每个人都必须被带进国王的酒宴之地，在高桌上坐在父亲的膝旁，吃骨髓，喝香料酒吗？难道没有一些人被安排在旁边的桌子上，只能满足于吃黑面包和少量的饮料或水吗？

4. Tho' the word should be silent, it is easy to prove that saints have not the like fare of Christ's dainties at all times; for the church, Cant. 2:4 is taken into the banqueting house, and feasts on fatness of free-love; and yet again, Cant. 3 cries hunger, and seeks and finds not; and, Cant. 5:1 feasts with Christ on wine and honey and milk; but ver. 5, 6 there is a dinner of gall, hunger, and swooning; My soul (saith the spouse) went out of me.
4. 虽然这个词应该保持沉默，但很容易证明圣徒并不总是享受到基督美食的同样待遇；因为教会在《雅歌》2:4 中被带进宴会厅，享用自由之爱的肥美；然而，《雅歌》3 又呼喊饥饿，寻找却找不到；而在《雅歌》5:1 中，与基督一同享用葡萄酒、蜜和牛奶；但在第 5、6 节中，有苦胆、饥饿和昏厥的晚餐；我的灵魂（新娘说）离开了我。

5. How many saints go to heaven, and you never heard another word from them but complaints, want of access, straitning of spirit, deadness, absence, withdrawings of the beloved, at every slip, scourged, chastised every morning? Their complainings cannot be praised; yea, till they land, they are ever sea-sick, till they be ashore, never see a fair day, nor one joyful hour, Psal. 88:15. I am afflicted, and ready to die, [Heb. minnohar] from my youth I suffer thy terrors, and am distracted sore. For the Lord's dispensation, we may say, who hath been upon his counsels, and who hath instructed him? Antinomians allow daily feasts, & the strongest of the gospel-wine for daily food to all that are sinners; this we dare not do: but as we judge it a sin to stand aloof from free-grace, because we have no money nor hire; so to fill out the wine of the gospel more largely and profusely than the King of the feast allows, even to sinners as sinners, and all unhumbled and high minded Pharisees, is to be stewards to men's lusts, and to turn the gospel into the doctrine of licence to the flesh, and not to extol free-grace.
有多少圣徒进入天堂，你从他们那里听到的只有抱怨，无法接近，心灵的狭窄，死寂，亲爱的人的离去，每一次失误都受到鞭打，每天都受到惩罚？他们的抱怨不能被称赞；是的，直到他们登陆，他们一直晕船，直到上岸，从未见过晴天，也没有一个快乐的时刻，诗篇 88:15。我受苦，快要死了，[希伯来文：minnohar]从我年轻时起，我就承受你的惊吓，我非常困扰。对于主的安排，我们可以说，谁曾参与他的谋划，谁曾教导他？安提阿法派允许每天举行盛宴，并将福音的最强劲的酒作为每日食物供给所有的罪人；我们不敢这样做：但是，正如我们认为远离自由恩典是一种罪，因为我们没有钱或雇佣；所以，比宴会之王允许的更加丰盛和慷慨地斟满福音的酒，甚至给罪人作为罪人，给所有未谦卑和高傲的法利赛人，就是成为人们欲望的管家，将福音变成肉体的许可教义，而不是赞美自由恩典。

4. Christ in his way had no reason to glory in friends. (1.) How was he despised of them? Isa 53:3. We did hide our faces from him; all his friends thought shame of him, and fled the way for him, they refuse to give him one look of their eye. (2) Psal. 31:11. I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance; they that see me without, fled from me; this is more, to be a reproach and a fear to neighbour and friend. (3.) Nature and blood went against itself, Psal. 59:8. I am become a stranger to my brethren, and an alien to my mother's children.
基督在他的道路上没有理由为朋友而自豪。（1）他们是如何轻视他的？以赛亚书 53:3。我们向他掩面；他的朋友们为他感到羞耻，逃离了他的道路，他们拒绝看他一眼。（2）诗篇 31:11。我在我所有的敌人中成为耻辱，尤其是在我的邻居中，成为我的熟人的恐惧；看到我外表的人都逃离了我；这更是成为邻居和朋友的耻辱和恐惧。（3）本性和血缘反对自己，诗篇 59:8。我成了我的弟兄的陌生人，成了我母亲的儿女的外人。

All the saints idols are broken, to the end God may be one for all. This is a good ground of mortification; men shall beorul brethren, and redeemed ones shall have the iron bowels of an ostrich, a lion to kill you, and to consent to make war against you, that Christ's meekness may appear; friends must be sour, that Christ may be sweet; and you may be deadned in love to brethren and friends, yea to a forsaking father and mother, Psal. 27:10.
所有圣徒的偶像都被打破，以至于上帝可以成为所有人的唯一。这是克己的好基础；人们应该成为兄弟，被救赎的人应该拥有鸵鸟的铁腹，狮子的凶猛，来杀死你，并同意对抗你，以显出基督的温柔；朋友必须变得酸涩，以使基督变得甜美；你必须在对兄弟和朋友的爱中死去，甚至对父母的抛弃也是如此，诗篇 27:10。

5. No lust had any life or stirring in Christ, this cannot be in us; the old man, that has lived five thousand years and above, is not so gray haired as to die in any saint while he die; his deceivable lusts at best come to a staff and trembling, and gray hairs in the holiest and most mortified, but expire not till dust return to dust.
没有任何欲望在基督里有生命或激动，这在我们身上是不可能的；那个已经活了五千多年的老人，不会像圣徒一样在死亡时变得如此苍白；他欺骗性的欲望最多只能成为一根拐杖和颤抖，即使在最圣洁和最克制的人身上也会出现灰白的头发，但直到尘归尘，它们才会消失。

If I be lifted up, I will draw. When Christ is weakest and bleeding to death on the cross, he is strongest, Col. 2:15 he triumphed over principalities and powers; there is more of strength and omnipotency in Christ's weakness, than in all the power and might of men and angels; the weakness of God is stronger than men, 1 Cor. 1:25 there is more of life in Christ's death, than in all the world; he was a grain of wheat cast in the earth, and sown in the grave, and there sprung out of dead Christ a numerous off-spring of children, all the redeemed ones grew out of the womb of his grave, his catholick church was formed out of the side of the second Adam, when he was fast asleep on the cross.
如果我被举起，我会吸引人。当基督在十字架上最虚弱、流血至死时，他最强大，歌罗西书 2:15 他战胜了掌权者和权势；在基督的软弱中，比所有人和天使的力量和全能更强大；上帝的软弱比人更强大，哥林多前书 1:25 基督的死中有更多的生命，比世界上的一切都要多；他是一粒被扔进地里、埋在坟墓里的麦粒，从死去的基督中长出了众多的子孙，所有被救赎的人都从他的坟墓中生长出来，他的普世教会是在第二个亚当的身体上形成的，当他在十字架上沉睡时。

2. This makes the way of redemption so much the more admirable, that out of a way of weakness, of death and shame, the Lord should out-work sin and the devil, and rear up to himself out of dust, hell and death, glory, heaven, and eternal life: infinite glory made a chariot of shame, and from it highly honoured Christ: Omnipotency did ride upon death, and triumph over hell and devils, 1 Cor. 1:27. God hath chosen the weak things of the worlds, to confound things that are mighty, 28 and [Gr. tà agenê tû kosmu] the base, the kinless thing that are of no noble blood, and [Gr. ta exuthenemata] things that are despised, the nothings of the world he hath chosen, and things that are not. [Gr. kaì ta mo ònta] that he may make idle and fruitless, or bring to nothing, things that are.
这使得救赎之道更加令人赞叹，因为主通过软弱、死亡和羞辱的方式，战胜了罪恶和魔鬼，并从尘土、地狱和死亡中升起，获得了荣耀、天堂和永生：无限的荣耀成为了耻辱的战车，高贵的基督从中诞生。全能者骑在死亡之上，战胜了地狱和魔鬼（哥林多前书 1:27）。神选择了世界上软弱的事物来羞辱那些强大的事物，选择了那些没有贵族血统的卑贱之物，选择了那些被蔑视的无物之物，选择了那些不存在的事物，以使那些本来无用和无果的事物变得无足轻重（哥林多前书 1:28）。

Use. If the Lord Jesus at the lowest and weakest, his dying and shamed condition, be so strong as to pull his bride from under the water, and out of the bottom of hell, up to heaven; what power has he now, when he is exalted at the right-hand of the Majesty of God, and has obtained a name above all names, and is crowned King in Zion? It is better to be weak, and sick, and weep and sigh with Christ, than to be strong, and live, dance, sing, laugh, and ride upon the skies with men in the world; sure his enemies will be now less than bread to him, and shall be his footstool.
使用。如果主耶稣在最低最弱的时候，他垂死和受辱的状态，都能如此强大地将他的新娘从水下、从地狱的深渊中拉到天堂；那么他现在在神的威严右边被高举起来，得到了超越一切名字的名号，并在锡安加冕为王，他将拥有何等的能力呢？与世界上的人们一起强壮、健康、欢笑、歌唱、翱翔于天空相比，与基督一起软弱、病痛、哭泣和叹息更好；他的敌人现在对他来说将不比面包更少，他们将成为他的脚凳。

2. Christ had cause to mind himself, and forget us, being now lifted up to the cross under extreme pain and shame; but love has a sharp memory, even in death.
基督有理由关注自己，忘记我们，因为他现在被举起到十字架上，承受极度的痛苦和羞辱；但是爱情即使在死亡中也有着敏锐的记忆。

Two things help our memory, and they were both in Christ: 1. Extreme love; the mother's memory cannot fail in minding her child, because the child is in her heart, and deep in her love: the wretch cannot forget his treasure, his gold is in his heart: Christ loved his church, both by will and nature, and cannot forget her, she is Christ's gold, and his treasure, Isa. 49:14, 15. Christ could not cast off nature, the husband cannot forget the wife of his youth; and the deeper love is rooted, the memory of the thing loved is the stronger. O but it is many years since Christ loved his redeemed Ones! 2. Sense helpeth memory; a man cannot go abroad in cold weather and forget to put on his clothes, sense will teach him to do that; a paining boil will keep a man in mind of pain: the church is a fragment and a piece of mystical Christ; he cannot forget his own body; the church is bone of his bone; the head forgets not a wound in the hand. Love did sweat up an high and mighty mountain with thousands on his back: 1. O what sweating for us, even in death, and sweating of blood! 2. O what praying, and praying more earnestly, Lord help me up the mountain with this burden; and all this time, he is drawing and carrying on his shoulders hell up to heaven. 3. What a fight was it to behold Christ dying, bleeding, pained, shamed, tormented in soul, wrestling in an agony with divine justice and wrath, receiving strokes and lathes from an angry God, and yet he kept fast in his bosom his redeemed ones, and said, Death and hell, pain and wrath shall not part us. It pleased the Lord to bruise him, to afflict his soul, not to spare him, to smite the Shepherd; but it pleased him in that condition, out of deep love, to draw his redeemed ones from the earth up after him to heaven. Christ was a good servant, he always minded his work, even to his dying day.
两件事情帮助我们的记忆，它们都存在于基督之中：1.极大的爱；母亲不会忘记照顾自己的孩子，因为孩子存在于她的心中，深深地扎根在她的爱里：一个可怜的人不会忘记他的宝贝，他的金子就在他的心中：基督爱他的教会，出于意愿和天性，永远不会忘记她，她是基督的金子和财富，《以赛亚书》49:14, 15.基督无法拒绝自己的本性，丈夫不会忘记自己年轻时的妻子；爱得越深，记忆就越牢固。哦，基督爱他所救赎的人已经多年了！2.感觉帮助记忆；一个人在寒冷的天气里外出是不会忘记穿上衣服的，感觉会告诉他该怎么做；一个疼痛的疖子会让人记得疼痛：教会是基督神秘的片段和一部分；他不会忘记自己的身体；教会是他骨中的骨；头不会忘记手上的伤口。爱为我们流汗，背负着数千人攀登雄伟的高山：1.哦，就算在死亡时也为我们流了汗，甚至流了血！2. 哦，多么虔诚的祷告，求主帮助我扛起这个重担上山；而这段时间，他却肩负着地狱，拉着地狱直往天堂。3. 看到基督死亡，流血，痛苦，蒙受耻辱，被痛苦折磨，与神的公正和愤怒抗争，接受着上帝的惩罚和鞭打，但他仍然紧紧握着他所救赎的人，并说，死亡、地狱、痛苦和愤怒都不能把我们分开。主喜悦使他受苦，痛苦他的灵魂，不怜惜他，打击牧人；但他却出于深爱，在那种情况下，将他所救赎的人从地球带到天堂。基督是一个好仆人，他始终关注自己的工作，直到他死去的那一天。

Use 1. If he in his weakest condition draw all men,
如果他在最虚弱的状态下吸引了所有人，

1. How easily can he, with one look, blast the beauty and strength of his enemies, being a God of such majesty and glory? How weak is hell and all the iron gates of it, when Christ, at the weakest, plucks his church out of the jaws of death, and triumphs over death and hell.
他作为如此威严和荣耀的神，只需一眼，就能轻易地摧毁他的敌人的美丽和力量。当基督在最脆弱的时候，从死亡的咽喉中拯救他的教会，并战胜了死亡和地狱时，地狱和所有的铁门是多么的脆弱。

2. It shall be nothing to him with a pull of his singer, when he appears the second time in power and great glory, to break the pillars that bear up heaven and earth; and to dissolve, with the heat and sparkles of fire that come from his angry face, the great globe of the whole world, as a hot hand can melt a little snowball of some few ounces weight; and to loose, with one shake of his arm, all the stars in heaven, especially since the world is now but an old thread-bare-worn case, and the best jewel in the case is man, who is old and failed, and passeth away like a figure; and it shall be but a case of dead bones, and of old broken earthen sheards at Christ's coming; and Christ, with no labour or pain, can crush down the potter's house, mar all the clay-vessels, and burn with fire all the work of the house, the houses, castles, towers, cities, acres, lands, woods, gold, silver, silks, and whatever is in it. Glory not in the creatures, but glory in Christ.
当他第二次以权力和伟大的荣耀出现时，他只需轻轻一拉，就能毫不费力地打破撑起天地的柱子；他的愤怒之火会使整个世界的巨大地球化为热和火花，就像热手可以融化几盎司重量的小雪球一样；他只需摇一摇手臂，就能释放天上所有的星星，尤其是现在世界已经是一个陈旧的破烂箱子，而箱子里最好的宝石就是人，人已经老去和衰弱，像一个雕像一样逝去；基督再来时，世界将只是一堆死骨和破碎的陶瓷碎片；基督可以毫不费力地摧毁陶工的房子，破坏所有的陶瓷器皿，并用火焚烧房子里的一切，房屋、城堡、塔楼、城市、土地、森林、黄金、白银、丝绸，以及其中的一切。不要以创造物而自夸，而要以基督而自夸。

3. Death and the cross are the weakest things in the world; but, being on Christ's back, they are the strongest things in the world, 2 Cor. 13:4. Though he was crucified through weakness, yet he liveth by the power of God: 1. The cross was Christ's triumphing chariot; there is power and strength in Christ's tears, in his sighs, in the holes that the thorns made in his head, in the stone laid above him, when he is buried. 2. His shame, death, and burial, made the greatest turning of wheels in the earth and heaven that ever the ears of man heard. The more providence does concern God, his highness, his glory, the more special it is and accurate: not that infinite wisdom is not infinite in the care over a worm, as over an angel; but because there is more art of seen external visible providence in whole kingdoms, in kings, in the church, than toward one man or one saint; so providence must have more of the art, wisdom, special care of God toward his catholic church, and his own only begotten Son in redeeming the whole catholic church, than in caring for the lilies of the field, and the worms of the earth, or some one particular saint: what wonder than there be an eminent providence observed in the disposing of Christ's coat when he died, and in the borrowing of an ass for him to ride on, and in casting a garment on the ass for a saddle, or a foot-mantle, when he rode into Jerusalem? So in Christ's suffering there is much of God; there was a more noble work in his dying on the cross, than the creating of the world. And there were four things of the greatest baseness imaginable upon Christ in this providence; for there were upon Christ, 1. The weakness of death. 2. Extreme pain. 3. The openest shame; Christ dying poor, despised, forsaken of all, friend and unfriend. 4. The curse of the law in the manner of his death; yet in all these he acted the part of a triumphing Redeemer, Col. 1:19. For it pleased the Father that in him all fulness should dwell: ver. 20. And (having made peace through the blood of his cross) by him, to reconcile all things to himself, whether they be things in earth, or things in heaven.
死亡和十字架是世界上最脆弱的事物；但是，它们在基督的背上，却是世界上最强大的事物，哥林多后书 13:4。虽然他因软弱而被钉在十字架上，但他却因上帝的力量而活着。十字架是基督胜利的战车；在基督的眼泪、叹息、荆棘刺破他头部的伤口、他被埋葬时放在他上面的石头中，都有力量和力量。他的羞辱、死亡和埋葬，在地球和天堂中引起了最大的转变，这是人类耳闻所未闻的。 越是关乎上帝、他的威严和荣耀的事情，上帝的智慧就越是特殊和准确：并不是说无限的智慧对待一只虫子和对待一个天使的关怀不是无限的；而是因为在整个王国、国王和教会中，可以看到更多外在可见的特殊关怀和智慧，而不仅仅是对一个人或一个圣徒的关怀；因此，上帝对他的普世教会和他独生子的救赎，必然比对田野里的百合花和地上的虫子，或某个特定的圣徒更加关注、智慧和特殊关怀。所以，当基督去世时，他的外袍被安排得如此周全，他骑驴时借用了一匹驴子，还在驴子身上披上了一件衣服作为鞍座或脚垫，这难道不是一个显著的神迹吗？基督的受难中有很多关乎上帝的事情；他在十字架上的死亡比创造世界更伟大。在这个神迹中，基督承受了四种最卑劣的事情：1. 死亡的脆弱性。2. 极度的痛苦。3. 最大的羞辱；基督以贫穷、被蔑视、被所有人抛弃的方式去世，无论是朋友还是敌人。4. 他以他的死方式承担了律法的诅咒；然而在所有这些中，他都扮演了一个胜利的救赎者的角色，歌罗西书 1:19。因为父神喜欢在他里面全备地居住：第 20 节。并且（通过他十字架上的血）借着他，使地上的和天上的一切都与自己和好。

Use. Yea, we see Christ has never losed any thing by the cross, but has gained much, Rom. 8:37. In all these we are more than conquerors: in death we die not, a dead man is more than a conqueror; and if he should not live and triumph, he could not be capable of conquering, far less could he be more than a conqueror. Rev. 12:11 the saints overcome, but it is a bloody victory; they overcame by the blood of the Lamb, and by the word of their testimony: then, if the word be an overcoming and prevailing thing, the cause overcame. But what if the persons be killed, then they are overcome? No, for the victory is personal; the followers of the Lamb overcame by dying, because they loved not their lives unto death; triumphing in the grave is admirable. Things work in a threefold consideration: 1. According to excellency of their being, modus operandi sequitur modum essendi: men's, operations, flowing from reason, are more excellent than actions of beasts; and angels excel men in their actions. 'Tis a noble and excellent being that is in Christ, being the only begotten Son of God. What excellency of working is this, that not only the dead, but death should live, and shame should shine in glory? I he dumb may speak, and the deaf hear; but that dumbness should speak, and deafness hear, is more than a miracle: here Christ causeth death, shame, cursing be immediate organs and instruments of life, glory, immortality and honour. 2. Christ was never weaker and lower than now, and never more glorious in his working, Isa. 63:2. Wherefore art thou red in thy apparel, and thy garments like one that treadeth in the wine-fat? Rev. 19:15. He himself was trodden on in the wine-press, and fierceness, and wrath of Almighty God. But, Isa. 63:1. He is glorious in his apparel, and travelleth in the greatness of his strength: so, in his lowest condition, when he is shamed, he is glorious; when he is weak and lying on his back, he walketh, and walketh in the greatness of his strength. From the baseness of the instruments, in excellent works, we collect that there must be a high, noble and excellent cause, who acteth on these instruments. 3. Agents work according to the distance they are to that they work upon; a shot afar off is weaker. Now, on the cross, 1. Christ is nearer to us, and so getteth a heartier lift of us; death and blood are near of kindred to us. 2. Christ coming so near death, hath a fairer shot and visie of death, and the grave, and hell, and all our enemies, Heb. 2:14, 15. He died, that by death be might destroy him that had the power of death.
用。是的，我们看到基督从来没有因十字架而失去任何东西，而是获得了很多，罗马书 8:37。在这一切中，我们比得胜者更胜一筹：在死亡中，我们并不死亡，一个死人比得胜者更胜一筹；如果他不能活着并获得胜利，他就不能征服，更不用说他比得胜者更胜一筹了。启示录 12:11 圣徒们得胜了，但这是一个血腥的胜利；他们靠羔羊的血和他们的见证得胜：那么，如果话语是一种战胜和战胜的力量，那么原因就战胜了。但是如果人被杀了，那么他们就被战胜了吗？不，因为胜利是个人的；羔羊的追随者们通过死亡而得胜，因为他们不爱自己的生命，直到死亡；在坟墓中凯旋是令人赞叹的。事物从三个方面考虑：1.根据其存在的卓越性，操作方式遵循存在方式：人的操作，源于理性，比兽类的行动更为卓越；而天使在他们的行动中超越了人类。基督拥有一种高贵而卓越的存在，他是上帝独生的儿子。 这是一种怎样的工作卓越，不仅死亡，而且死亡应该活着，羞耻应该在荣耀中闪耀？哑巴可以说话，聋子可以听见；但是哑巴说话，聋子听见，这不仅仅是一个奇迹：在这里，基督使死亡、羞耻和咒骂成为生命、荣耀、永生和荣誉的直接器官和工具。2.基督从来没有比现在更弱、更低微，也从来没有在他的工作中更加荣耀，以赛亚书 63:2。你的衣服为何红色，你的衣服像踹酒榨的人一样？启示录 19:15。他自己在酒榨中被践踏，受到全能上帝的狂怒和愤怒。但是，以赛亚书 63:1。他的衣服华丽，他以巨大的力量行走：所以，在他最低微的状态下，当他受辱时，他是荣耀的；当他软弱躺在地上时，他行走，并以巨大的力量行走。从卓越的作品中，我们可以推断出，在这些工具上行动的必然是一个高尚、崇高和卓越的原因。3.行动者根据他们与所行动的事物的距离而工作；远处的射击更弱。现在，在十字架上，1. 基督离我们更近，因此得到了我们更加热烈的支持；死亡和鲜血与我们有亲缘关系。2. 基督如此接近死亡，对死亡、坟墓、地狱和我们所有的敌人有了更好的了解和视野，希伯来书 2:14, 15。他死了，以便通过死亡消灭那拥有死亡权力的人。

1. Drawing when he is on the cross, doth most extol Christ's love: death parteth company amongst men, and often parteth loves; but Christ dying, drawing his church into his bosom and heart, as not willing that the grave should part them and him, John 14:1. Christ having loved his own that were in the world, to the end be loved them: Christ died loving, and died drawing.
当他被钉在十字架上时，画作最赞美基督的爱：死亡将人们分开，也经常分开爱情；但基督在死亡中，将他的教会拥入他的怀抱和心中，不愿墓穴将他们与他分开，约翰福音 14:1。基督爱世上属于他的人，直到最后他还爱他们：基督死时是有爱心的，也是在吸引着人。

2. The cords of love, with which he draweth sinners, were woven and spun, in all their threads and twistings, out of the bowels and heart of Christ, out of his blood, death, and pain. Though it be sweet to Christ to draw, yet 'tis laborious and painful to Christ: it cost Christ a pained back, and holed sides, and pierced hands and feet, an head harrowed with thorns, and a bleeding body, and a bruised soul, to draw sinners; he drew while he did bleed again, he died under the work.
2. 爱的绳索，他用来吸引罪人的，是由基督的内脏和心脏、他的血、死亡和痛苦编织而成的，包括所有的线和扭曲。虽然对基督来说吸引人是甜蜜的，但对基督来说也是辛苦和痛苦的：基督付出了背部的痛苦、被刺穿的腰部、被刺穿的手脚、被荆棘刺伤的头部、流血的身体和受伤的灵魂来吸引罪人；他在流血的同时吸引人，他在工作中死去。

3. All the bones of all mankind, that have been, are, or shall be, all the strength of angels in one arm, could not have drawn one sinner out of hell. But O the strength of the merits of his lifting up on the cross! One sinner is as heavy as hell, as a mountain of iron; what burden must it be to Christ, to have millions of souls and all their sins hanging on him; He carried on his body on the tree, so many millions of sinners, and drew up after him so many thousand redeemed ones, as would have made the world to crack, the whole earth to groan and cry for pain like a sick woman in childbirth pain.
所有人类的骨骼，过去、现在或将来，所有天使的力量集中在一只手臂上，也无法将一个罪人从地狱中拯救出来。但是哦，他在十字架上所承受的苦难的力量！一个罪人就像地狱一样沉重，像一座铁山；对基督来说，担负着数百万灵魂和他们所有的罪孽，将这一切都扛在他的身上，就像树上的木头一样，拖着如此众多的罪人，带领着如此众多的被救赎者，足以让世界崩裂，整个地球呻吟并因痛苦而哭泣，就像一个生产中的病重妇女。

4. The white and red in a flower or rose, contempered together, make up a beautiful colour, and pleasant to the eye; 1. Love in Christ, 2. Lowliness, 3. And singular care to save, made up a sweet mixture in Jesus, that Flower of Jesse, to draw strongly sinners to him. See a father carrying seven or eight children on his back, through a deep river; he binds them all in his garment, that none of them fall in the water; he leans on his staff: how doth he with advised choice and election order every step, that he seem not to them to slip or fall? And he cries comfort over his shoulder to them, Fear not, be not dismayed, I will present you safe on dry and: so Christ with all his children, great Jesus Christ had his offspring lapped up in his merits, and did wade through the floods of death and hell and the curse of the law with redeemed ones in his arms, crying, Fear not worm Jacob, be not dismayed: I will help thee, the floods shall not drown thee; and for his own condition, his faith was that he should safely swim through the sea, and the mighty waters of all his deepest sufferings, and that he and his mystical body (for Christ was a public surety, not one private man in this case) should shore on the land of praises, and this is above all doubting, when be faith, Isa. 50:7. For the Lord God will help me, therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed; and then Christ had a most watchful and prudent care, Isa. 52 that not one penny, not one wheel in the work of our salvation should miscarry, but all should go right, nothing neglected, in doing, comforting, preaching, praying, suffering, sweating, weeping, believing, hoping in patience, in being shamed, spitted on, scourged, accused, railed on, traduced, condemned, belyed, pained, crucified between two thieves, buried in a sinner's grave; there was not one hole, one want, one stumble, one slip in all or any thing, but the work was whole, intire, and perfectly finished to God's satisfaction, Isa. 53:11; Luke 22:37; John 19:30.
4. 花朵或玫瑰中的白色和红色混合在一起，形成了一种美丽而令人愉悦的颜色；1. 在基督里的爱，2. 谦卑，3. 以及独特的关怀和拯救之心，使耶稣成为了一种甜蜜的混合物，吸引罪人们强烈地归向他。看一个父亲背着七八个孩子穿过深水，他用衣服把他们都绑在一起，以免他们掉进水里；他靠在手杖上：他如何经过深思熟虑的选择和决定，每一步都井然有序，以免他们觉得他会滑倒或摔倒？ 他安慰地对他们说，不要害怕，不要沮丧，我会安全地带你们到干燥的地方。因此，基督和他的众子民一起，伟大的耶稣基督将他的后代包裹在他的恩典中，他在死亡、地狱和律法的咒诅中与被救赎的人一起涉水前行，喊着：“不要害怕，虫子雅各，不要沮丧，我会帮助你，洪水不会淹没你。”至于他自己的处境，他相信自己能够安全地穿越海洋和最深的苦难之水，他和他的神秘身体（因为基督是公共担保人，在这种情况下不是一个私人）将登上赞美之地，这是毫无疑问的，当他有信心时，以赛亚书 50:7 说：“主耶和华必帮助我，所以我必不蒙羞；我必使我的脸像坚石，我也知道我必不至蒙羞。”此外，基督还有最警觉和谨慎的关怀，以赛亚书 52 年来，我们的救赎工作没有一分钱、一辆车出差错，一切都顺利进行，没有任何事情被忽视，在行动、安慰、传道、祈祷、受苦、流汗、哭泣、相信、希望、忍耐中，被羞辱、吐唾沫、鞭打、指控、咒骂、诽谤、定罪、诬告、痛苦，被钉在两个贼中间，被埋在罪人的坟墓里；在任何事情中，没有一个洞，一个缺陷，一个失误，一切工作都是完整、完全地完成，得到了上帝的满意，以赛亚书 53:11；路加福音 22:37；约翰福音 19:30。

5. That drawing of sinners to Christ was his last work in his death-bed and departure out of this life, cryeth that he was desirous to lie in one grave with his spouse the Lamb's wife, and died inclosed in an union with saints; it faith also, O how admirable was his love! and that love was Christ's last work in this life, he died of no other sickness but love, love, love was Christ's death-work, Christ's testament, Christ's winding sheet, Christ's grave, he took his bride lapped in his love and heart to paradise with him, his last breath was love. The myrrhe, when it is withered has the same smell (and a sweeter) than it had while it was green. Christ, that bundle of myrrhe that lyeth all the night between the church's breasts, when withered and dead, smelled of love, for he opened the graves and raised the dead, and took a repenting sinner to paradise with him, which are acts of great love; it is considerable that he is at one time a dying, a drawing, and a loving Saviour; and ask what was Christ's last act on earth, it is answered, he died in the very act of loving, and drawing sinners to his heart.
5. 他被吸引到基督面前的图画是他临终时的最后工作，表明他渴望与基督的妻子同埋葬，且在圣徒联合中离世；表明：哦，他的爱是多么令人赞叹！那爱是基督在世上的最后工作，他没有别的病，只是爱，爱，爱成了基督的临终工作、基督的遗嘱、基督的裹尸布、基督的坟墓，他将他的新娘用他的爱和心带到天堂，他最后的一口气是爱。没变味的没药永远带有相同的气味（并且更香），死了的基督，草木已然枯干，还散发着爱的气息，因为他打开了坟墓，使死者复活，并将悔改的罪人与他一同带入天堂，这是伟大的爱的表现；值得注意的是他在同一时间是一个垂死的、吸引人的、又充满爱心的救主；如果问基督在地上的最后一项行动是什么，答案是，他在充满爱心的同时去世，并将罪人吸引到自己的心中。

Use. We are engaged to love him, and if so, to keep his commandments, and to draw him after us; his own image, holiness in the saints takes Christ, and causes him fall in love with us, Cant. 4:9. Thou hast ravished my heart, my sister, my spouse, thou hast ravished my heart, with one of thine eyes, with a chain of thy neck; it is much love that ravishes Christ; yea it so overcomes him, that he professes it is above him, he must desire his spouse to look away, Cant. 6:5. Turn away thine eyes from me, for they have overcome me, Cant. 7:5. The king is held in his galleries: holiness makes our King, the Lord Jesus, a captive, for eternity he will delight to see the Lamb's wife his bride, when she shall be decked up with endless glory; be holy, and the King shall desire your beauty; engage Christ more to love you, deck yourselves with chains, with bracelets, be attired in raiment of needle-work; the braver in this apparel you are, ye are the lovelier so Christ, the wedding garment makes you fair to the King; put on the crown of grace on your head, and be highly beloved of this Prince.
使用。我们被委托去爱他，如果是这样，就要遵守他的诫命，并吸引他跟随我们；他自己的形象，在圣徒中的圣洁使基督陷入爱河，并使他爱上我们，雅歌 4:9。你抓住了我的心，我的姐妹，我的新娘，你用你的一只眼睛，你的项链抓住了我的心；这是让基督陶醉的大爱；是的，它如此征服了他，以至于他承认这是超越他的，他必须要求他的新娘转过脸去，雅歌 6:5。求你不要看我，因为你的眼睛征服了我，雅歌 7:5。王被困在他的画廊里：圣洁使我们的王，主耶稣，成为一个囚犯，永远他都会喜欢看到羔羊的妻子，当她被无尽的荣耀装饰起来；要圣洁，王就会渴望你的美丽；用项链和手镯装饰自己，穿上针织的衣服；你越是穿着这样的服装，你就越可爱，基督也越爱你，婚礼的衣服使你对王来说更美丽；在你的头上戴上恩典的冠冕，成为这位王子的至爱。

Ver. 33. Now this he spoke signifying what death he should die.
第 33 节。他这样说是指明他将要经历的死亡方式。

The last article in Christ's drawing of sinners, is the exposition of the evangelist John, who openeth to us the sense of Christ's words, to wit, what was meant by Christ's lifting up from the earth; for it is not an ordinary phrase to express dying on the cross; therefore, faith John, he meaned by his lifting up from the earth, the kind and manner of his death, to wit, that he should be crucified, and die the shameful and ignominious death of the cross. It would seem that the exposition of John may be referred to the whole verse 32. What is the sense of this? If Christ be lifted up, he will draw all men to him, that is, if he be crucified, by that shameful and painful death, and the merits thereof, he will draw all men to him, and translate them from the kingdom of darkness to the state of saving grace; which is true in itself, but seemeth not to be the sense of the words.
基督画罪人的最后一篇文章是福音书作者约翰的解释，他向我们揭示了基督的话的意义，即基督从地上升起的含义；因为这不是一个普通的短语来表达在十字架上死亡；因此，约翰认为，他所指的是基督从地上升起的方式和方式，也就是他将被钉在十字架上，并以耻辱和可耻的死亡结束。约翰的解释似乎可以涉及整个 32 节。这是什么意思？如果基督被举起，他将吸引所有人归向他，也就是说，如果他被钉在十字架上，通过那种可耻和痛苦的死亡以及其功效，他将吸引所有人归向他，并将他们从黑暗的王国转移到拯救的恩典状态；这在本质上是正确的，但似乎不是这些话的意思。

1. Because the evangelists use to expound what may appear ambiguous to the hearers, as John 7:8, 39. But this he spoke of the Spirit. John 20:23. Then went this saying abroad among the brethren, that that disciple (John) should not die: yet Jesus said not to him, he shall not die: so Mat. 2:16, 17, 18. But that Christ draweth sinners by his death, was not so much controverted; for, to come to Christ, to believe in Christ, to be drawn to Christ, were phrases obvious enough, and known to all.
因为福音传教士常常解释对听众来说可能含糊不清的内容，比如约翰福音 7:8、39。但他所说的是指圣灵。约翰福音 20:23。于是这个话传遍了弟兄中间，说那个门徒（约翰）不会死。然而耶稣并没有对他说他不会死。所以马太福音 2:16、17、18。但基督通过他的死吸引罪人的观点并没有受到太多争议；因为去到基督，相信基督，被吸引到基督，这些词语对所有人来说都是明显的，众所周知。

2. It is most pertinent to the text, that lifting up from the earth, which is ambiguous, and may seem to allude to Elias his being carried up to heaven, should be expounded by Christ's manner of death, to wit, by crucifying.
这段文字最相关的是，离开地球，这一点很模糊，可能似乎在暗示以利亚被带到天上，应当被解释为基督的死亡方式，即被钉死在十字架上。

Because the Holy Ghost expoundeth not the connexion of the conditional proposition, If I be lifted up from the earth, I will draw all men after me, which he must do, if the sense go thus; but only speaketh of the kind and nature of Christ's death, which was known to the Jews to be both shameful and cursed; but in his exposition, he speaks nothing of the fruit of Christ's death, but of the kind and manner of death.
因为圣灵没有解释条件命题的联系，即如果我从地上被举起来，我会吸引所有人跟随我，这是他必须做的，如果意义是这样的话；但他只是谈论基督的死亡的种类和性质，这对犹太人来说是众所周知的，既可耻又被诅咒；但在他的解释中，他没有谈论基督的死亡的果实，而是谈论了死亡的种类和方式。

Now that the evangelist expoundeth the sense of Christ's words, what he meaned, by being lifted up from the earth, it holdeth forth to us a necessity that the Lord speaks plain language to us in scripture, and that one scripture expounds another.
既然传教士解释了基督的话的意义，他所指的被从地上举起，这向我们展示了主必须用明确的语言在圣经中与我们说话，并且一段经文解释另一段经文。

In finding the meaning of scripture, these considerations may give light.
在寻找圣经的意义时，这些考虑可能会给予启示。

1. The scripture in the plainest expressions is dark, that is, high and deep, in regard of the matter which is deep; high, above the reach of reason, and yet the language plain, obvious, easy; that a virgin shall be a mother, the Ancient of Days a young sucking infant; that through one man, death digged a hole in the world, and sin passed on all; through a second man life and heaven entered again; are high and deep mysteries; yet is not the gospel obscure, as Papists say.
圣经中最简单的表达方式是暗淡的，也就是说，对于深奥的事情来说，它是高深的；高深到超出了理性的范围，但语言却是平实、明显、简单的；比如说，一个处女会成为母亲，永恒的主成为一个吃奶的婴儿；通过一个人，死亡在世界上挖了一个洞，罪恶传给了所有人；通过第二个人，生命和天堂再次进入；这些都是高深的奥秘；然而，福音并不像天主教徒所说的那样晦涩难懂。

2. In mere historical narrations and prophecies, foretelling the wars of the Lamb, the dragon and the beast, the Antichrist, their pursuing the woman travelling in birth, to bring forth a man-child; the matter subject is not profound, nor deep, yet the expressions are dark and covered, while the works of the Lord be a key to open his word. Here's the wisdom of God, that in deep and high mysteries, necessary for salvation, the Lord is plain and lower, and easier stories are foretold more darkly; articles of faith are not set down in dark and enigmatical prophecies, but plainly; whereas histories of things to come are more mysteriously proposed.
在仅仅的历史叙述和预言中，预言羔羊、龙和兽之间的战争，预言敌基督的出现，他们追逐那个正在分娩的妇人，以生下一个男孩；这个主题并不深奥，也不深入，然而表达方式却是暗淡而隐晦的，而主的作为是打开他的话语的钥匙。这是神的智慧，在深奥而高深的奥秘中，为了救赎，主是明确而低调的，而更容易理解的故事则更加隐晦地预言；信仰的要点并没有以隐晦而谜一般的预言来阐述，而是明确地表达；而对未来事物的历史则更加神秘地提出。

3. The scripture in no place is, in the popish sense, dark, that is, that we are not to take any sense for the word of life, and the object of our faith, but that which the church giveth as the sense, in regard the scripture is a nose of wax, with equal propension to contradictory senses, except the mistress of our faith, the witch of Babel expound it; and then it is for such formally the word of God, as she expoundeth it.
3. 圣经在任何地方都不是，按照天主教的意思，是模糊的，也就是说，我们不能从生命之道和我们信仰的对象中得出任何意义，除非教会给出这个意义，因为圣经是一块蜡鼻子，对于相互矛盾的意义有同样的倾向，除非我们信仰的女主人，巴别的女巫解释它；然后它就是她解释的上帝的话。

4. The Holy Ghost, the author of scripture, has concreated with the words, the true native sense, which all the powers on earth cannot alter.
圣灵，圣经的作者，与这些文字共同创造了真正的本意，地上的一切力量都无法改变。

Then, when we swear a covenant with the Lord in plain easy country-language, not devised of purpose to be ambiguous, or to hold forth that all sects, Antinomians, Socinians, Arminians, Prelatical Halters, Anabaptists, Seekers, &c. may save every one his own way, and his [Gr. phainómena] what he thinks good; to obtrude any authoritative interpretation on this covenant, which it holds not forth in its own simple words, to the reader, is the greatest tyranny and equivocating juggling in the world, and we may easily distinguish and dispute ourselves out of a good conscience, or rather confess we had never any intent to keep it, or acknowledge it was our sin we did swear it, and because unlawful, it obliges us not.
然后，当我们用简单易懂的乡村语言与上帝立下盟约时，这并非是故意设计成模棱两可的，也不是为了让所有派别（包括反法律主义者、索西尼派、阿米尼派、主教领导者、重洗派、寻求者等）都能按照自己的方式和自己认为好的方式得救；对这个盟约强加任何权威解释，而这个解释在其简单的文字中并没有表达出来，对读者来说是最大的暴政和模棱两可的欺骗，我们可以很容易地分辨出来并争论出一个良心，或者更确切地说，承认我们从未有意遵守它，或者承认我们宣誓是我们的罪过，因为这是不合法的，所以它对我们没有约束力。

When we accuse the scripture of darkness, we would but snuff the sun, and blow at it with a pair of bellows, to cause it shine more brightly. But the mischief is, that we either charge our souls beyond their stint, thinking to compass that world of the deep wisdom of God with our short singers, or we stumble at the wisdom of the scripture, because it is eccentric to, and complies not with our lusts. And here's a deep not seen; God intends to carry Pharaoh and blinded reprobates to hell, through the wood of his mysterious works and word, they being blinded and hardned; and they intend the same, but in another notion; God aims at the same end materially with them, but God levels at the glory of his own inviolable justice; they level at the word, the works of God, to flatter their lusts, and take up a plea with both from the womb.
当我们指责经文的黑暗时，我们只是扑灭太阳，并用风箱吹它，使它更明亮。但问题是，我们要么超越了我们的灵魂的限度，以为能用我们短暂的智慧理解上帝深奥的智慧，要么因为经文的智慧与我们的欲望不一致而跌倒。这里有一个深奥的事实：上帝打算通过他神秘的作为和话语，将法老和瞎眼的被弃者带到地狱，因为他们被蒙蔽和硬化；而他们也有同样的意图，但从另一个角度来看；上帝在实质上追求的是同样的目标，但他的目标是他自己不可侵犯的公义的荣耀；他们则追求上帝的话语和作为，以迎合他们的欲望，并从一开始就与两者达成协议。

What death he should die
他应该死亡的方式

Two things offer themselves to our consideration.
有两件事情需要我们考虑。

1. Christ's dying.
基督的死亡。

2. The kind of his death, what death he should die.
他的死亡方式，他应该如何死去。

Christ came into the world, with as strong intention to die as to live, to be a pained, an afflicted man, as to be a man. In Christ's dying, these considerations have place.
基督来到世界上，他有着与活着一样强烈的意愿去死，成为一个痛苦、受苦的人，就像成为一个人一样。在基督的死亡中，这些考虑得到了体现。

1. The love of man can go no farther than death; Greater love than this hath no man that a man should give his life for his friends, John 15:13 for this love can go no farther than the living lover. Now he cannot go one step beyond death; Christ went on to the first and second death, so far as to satisfy justice: love is like lawful necessity, neither of them can live, when God is dishonoured. Christ's love burnt and consumed him till he died; love followed and pursued his lost spouse through the land of death, through hell, the grave, the curses of an angry God; tho' Christ's love was both ancienter than his manhood, and survived his death; love was of longer life in Christ, than his life as man; this sun of love burns hard down from heaven to this day.
人的爱不能超越死亡；没有比这更伟大的爱，即一个人为朋友舍命，约翰福音 15:13，因为这种爱不能超越活着的爱人。现在他不能超越死亡一步；基督走到第一和第二次死亡，以满足公正：爱就像合法的必要性，当上帝受到亵渎时，它们都无法生存。基督的爱燃烧并消耗他直到他死去；爱跟随并追求他失去的配偶穿越死亡之地，穿越地狱、坟墓、愤怒上帝的诅咒；尽管基督的爱比他的人性更古老，比他的死亡更长久；这种爱的太阳从天堂炽热地照耀到今天。

2. It was a hard law that Christ subjected himself unto, that die he must; heaven, angels, the world could not save his life; this fair rose had life and greenness in abundance, and yet it must wither; this fountain of heaven had seas of waters, yet dried up it must be; this beauty of highest glory was full and vigorous, yet it must fade; the lily of the excellentest paradise, that cast rays of glory and majesty over the four corners of the heaven of heavens, and outshadowed angels, men, and the large circuit of the whole creation, must find its death-mouth, and must cast its fair and timely bloom: the love of loves must become pale and droop; that fire of love, that warms angels and men, must become cold: and there was strong and invincible necessity; thus it must be [Gr. Deî] Mat. 26:54. Christ must die. Mat. 8:31. The Son of man must suffer many things. Luke 22:27. For I say unto you (saith Christ) that which is written must have an end in me. John 3:14. The Son of man must be lifted upon the cross. Christ could not pass to heaven another way; death was that one inevitable pass that he behoved to go through; there was no passable ford in the river but one; there was but one strait pass and sort between Christ and his Father, his glory and a saved church; and justice kept this pass. Christ must lay out himself, his life, blood, estate and glory for his church, to gain his sort, and save his people from their sins. The law laid it on him; 2. Love laid it on him; 3. Our necessities and everlasting perishing burdened him.
基督必须遵从的是一项严厉的规律，他必须死；天堂、天使、世界都无法拯救他的生命；这朵美丽的玫瑰拥有充足的生命和翠绿，却依然必须凋零；这源泉之水汪汪，却注定会枯竭；最高荣耀的美丽充盈而有活力，却注定会消逝；仙境中最美丽的百合，照亮了天堂的四角，比天使、人类以及整个创世受的影子更深，也要面临死亡的命运，绽放的美丽也要逝去；至爱之爱将变得苍白而凋谢；让天使和人类都感到温暖的爱之火将熄灭：这是强大而不可抗拒的必然。马太福音 26:54。基督必须死。马太福音 8:31。人子必须受许多苦。路加福音 22:27。因为我告诉你们（耶稣说），经上所写的必须在我这里应验。约翰福音 3:14。人子必须被挂在十字架上。 基督不能以其他方式进入天堂；死亡是他必须经历的唯一通道；在河流中没有可通行的浅滩，只有一个；基督与他的父、他的荣耀和一个得救的教会之间只有一个狭窄的通道；而正义守护着这个通道。基督必须为了他的教会，为了获得他的份额并拯救他的子民脱离罪恶，付出自己的生命、血液、财产和荣耀。法律使他承担了这个责任；爱使他承担了这个责任；我们的需求和永恒的灭亡使他负担重重。

3. Might not the dead all wonder? There was never before nor after, nor never shall be such a Christ amongst the dead as the Lord of life: all these in the dust could say, O life, what dost thou here among the dead! the worms and clay might say, O Creator, canst thou ly near to us! Would not the fountains be offended, that they could not have leave to furnish a draught of cold water to their Creator, who made the seas and the rivers, and divided Jordan with his word? Would not life itself grieve at such a dispensation, that it could stay and lodge no longer in the body of the Lord of life, but behoved to be gone, and leave the Prince of life to fall, that he could not stand on his own feet? Was not bodily strength discontented, that sweet Jesus complained, Psal. 22:15. My strength is dried up like a potsherd; ver. 17. I may tell all my bones. Would not joy and beauty take it ill that sweet Jesus was a sad Saviour, and his face soul with weeping, and his fair countenance, that was like Lebanon, all marred, and our lovely Redeemer was put to his knees to pray with strong cries and tears? Isa. 52:14; Heb. 7:5. If there had been sense and reason in all the purples, silks, fleeces, wool, fine linens that ever the earth had, they would think themselves unhappy, that they could not cover the holy body of the Redeemer of men, and their Creator, when he complained, Psal. 22:18. They part my garments among them, and cast lots on my vesture.
或许死者们都会惊讶吧？在死者中从来没有、之后也没有，也永远不会有像生命之主这样的基督：所有这些尘土中的人都可以说，哦，生命啊，你在死者中做什么！蠕虫和泥土可以说，哦，造物主啊，你能躺在我们旁边吗！泉水会不会感到冒犯，因为它们不能提供一杯冷水给创造了海洋和河流，并用他的话分开约旦河的造物主？生命本身会不会对这样的安排感到悲伤，它不能再停留在生命之主的身体中，而必须离去，让生命之王不能站在自己的脚上？肉体的力量会不会不满，甜美的耶稣抱怨说，诗篇 22:15：“我的力量枯竭如瓦片。”诗篇 22:17：“我能数算我所有的骨头。”喜悦和美丽会不会不高兴，因为甜美的耶稣是一个悲伤的救主，他的脸因哭泣而变得苍白，他美丽的容颜，就像黎巴嫩，全都毁坏，我们可爱的救赎主被迫跪下，用强烈的呼喊和眼泪祈祷？以赛亚书 52:14；希伯来书 7:5。 如果所有的紫色、丝绸、羊毛、绒毛和精美亚麻布都具备了感知和理性，它们会觉得自己很不幸，因为它们无法覆盖救赎人类的圣洁身体，以及他们的创造者，正如他在诗篇 22:18 中所抱怨的那样：“他们分了我的外衣，为我的里衣拈阄。”

4. It was too much in regard of our deservings, that the Lord of life should descend to a natural life, to be under the lowly condition of base clay; but that this tent of clay, that the Lord was to dwell in, should be of the finest and most precious earth that can be, would seem reason: it might be said, it were fitting for the glory of the Godhead united in a personal union with the man Christ, that the body of the Son of God should be above pain, weakness, or the law of death; that it should be more glorious than all the peerless and precious stones of the earth, yea, than the sun in the firmament: yea, but, Isa. 53:2. He hath no form nor comeliness, and when we shall see him, there is no beauty that we should desire him. But this was incomparable condescension of love, that the Lord would take his own death upon him, and assume the manhood of sick, weak, pained, sad, sighing, and dying clay, Isa. 53:4. Surely he hath born our sicknesses, and carried our sorrows.
对于我们所应得的，主宰生命的主降临到自然生活中，处于卑微的泥土状态，这实在太过分了；但是，主要居住的这个泥土帐篷，应该是最好、最珍贵的土壤，这似乎是合理的：可以说，这对于上帝的荣耀与基督的人性在个人联合中的合一是合适的，上帝的儿子的身体应该超越痛苦、软弱或死亡的法则；它应该比地球上所有无与伦比的宝石更加光荣，甚至比天空中的太阳更加辉煌：但是，以赛亚书 53:2 说，他没有什么俊美的形象，我们看见他的时候，没有什么美丽可爱的使我们渴望。但这是无与伦比的爱的降卑，主愿意承担自己的死亡，并承担生病、软弱、痛苦、悲伤、叹息和垂死的泥土的人性，以赛亚书 53:4 说，他诚然担当我们的忧患，背负我们的痛苦。

5. If there be any that ever tasted the sweet of life, it being the most noble and desirable of created beings, if it were from a glorious angel to a poor gnat or a base worm, they keep possession of life with all their desire; they will part with all things, men even with teeth and skin, ere they quit their life, Job. 2:4. The more excellent life is, they struggle the more to keep it; a young man will do more than an old man for it; and the old man, who has but a chip of life, the dregs of it, or the hundredth part of an hand-breadth, the twentieth part of an inch, yet holds it so long as there is so much as the fourth part of a drachm of natural vigor in him: now Christ had cause to love his life, as any man else. It was about the flower of his age, the thirty-third year of his life; and it must be a noble life that dwelt personally with the Godhead; yet when he was called to a treaty for rendering his life, he gave it not up, but upon princely and honourable quarters, even that he should see his seed, have a noble prize and a ransomed spouse, a fair crown, a rich kingdom to mystical Christ, but he parted with his noble and glorious life deliberately, intentionally, most willingly, John 10:18 there was more will, more love in Christ dying, than in dying of all men from the creation to the last judgment; O how he thirsted and longed to pay that ransom! he had it by him, to give it out on demand; he did not first die, and bow his head, but he first bowed his head, and beckned with his hand, and called upon death, and then rendered his spirit.
如果有人曾经尝过生命的甜美，生命是最高贵和令人向往的创造之物，无论是从光荣的天使到可怜的小虫或卑贱的蠕虫，他们都会全心全意地珍惜生命；他们宁愿放弃一切，甚至是牙齿和皮肤，也不愿放弃生命，约伯记 2:4。生命越是珍贵，他们就越努力保护它；年轻人为此付出的比老人更多；而老人，即使只剩下一点点生命的残余，或者只有百分之一的手掌宽度，或者只有二十分之一英寸，只要他身上还有四分之一的生命力，他就会坚持下去：现在，基督有理由像其他人一样热爱他的生命。 他正值壮年，生命的第三十三年；与神亲自同住的生活必定是崇高的；然而，当他被要求献出自己的生命时，他并没有放弃，而是在王子般的荣耀条件下，他将看到自己的后代，拥有一个崇高的奖赏和一个被赎回的配偶，一个美丽的冠冕，一个富饶的属灵王国，但他毅然决然地放弃了他的崇高而荣耀的生命，约翰福音 10:18，基督的死亡中有更多的意愿，更多的爱，超过了从创世到最后审判的所有人的死亡；哦，他是多么渴望和渴望支付那个赎价！他随时都可以拿出来；他不是先死亡，然后低下头，而是先低下头，用手示意，呼唤死亡，然后交出了他的灵魂。

6. O what a wonder! this rose of life on the cross withereth in its full beauty, the sun of life would shine no more on it. The prime delight of the sons of men, the second Adam from heaven fades, and life can breathe no more, and beauty shine no more, and greenness blossom no more; and when most low, clothed with a curse, most lovely, most lordly and princely, because in the act of redeeming.
哦，多么奇妙！这朵生命之玫瑰在十字架上凋谢，生命之阳光不再照耀它。人类子孙的最大喜悦，来自天堂的第二个亚当逐渐消失，生命再也无法呼吸，美丽再也无法闪耀，绿意再也无法绽放；在最卑微之时，被诅咒所笼罩，最可爱，最有权威和王者风范，因为正在救赎的行动中。

7. Christ's death must come under a three-fold notion: 1. As a torment inflicted by God's enemies: 2. As a punishment inflicted of God for sin, as a ransom paid to justice: 3. As the crown and end of Christ's journey.
基督的死亡必须从三个方面来看待：1.作为上帝敌人施加的折磨；2.作为上帝因罪而施加的惩罚，作为对公正的赎罪；3.作为基督旅程的巅峰和终点。

In the first notion, Christ's death, as coming from wicked men, wanted three ingredients that all the wicked world and hell could not give it: 1. All the world cannot add a curse to the death of any man, God only is the master and Lord of cursing and blessing: God cast this in from heaven of his own; for, 2 Cor. 5:21. God made him sin, Isa. 53:6. Jehovah the Lord laid on him the iniquities of us all. Who said that, Cursed be every one that abideth not in all that is written in the law to do it? Gal. 3:10, 13; Deut. 21:23; Deut. 27:26. The only law-giver who can dispense curses, he made Christ's death a curse: one death has not a curse more than another, and Christ's death of the cross had not a ceremonial curse only in it, for that was common to the deaths of all that hangeth on a tree, Deut. 21:23. But the curse of the moral law which is upon the sinner, Deut. 27:20; Gal. 3:10, 13 was laid upon Christ; and this is heavier than ten million of deaths of the cross: O how many thousands and what millions of talents-weight of gall and vengeance did the Lord from heaven add to the cup of Christ? 2. Because Christ was made sin, he behoved to be made the sinner; and from Christ's person his death had the sweet perfume of infinite merit, and a sweet smell of a savour of rest to God, above all sacrifices and offerings that ever were offered to God; infiniteness of merit, this Christ gave to his own death. 3. The Lord gave it a third ingredient, that it had acceptation even in the point of law and justice, which no man could give; to feel a smell of everlasting love, peace, reconciliation in blood, is the sure mercies of David; O but it was white blood to God, crying blood, or rather singing blood, that sings the sweet gospel song! Abel's blood cried a song of vengeance; Ye are come to the blood of sprinkling, [Gr. chreitona laloenti] that sounds better things than the blood of Abel, Heb. 12:24.
在第一个概念中，基督的死亡，作为来自邪恶之人的行为，缺少了三个成分，这是整个邪恶的世界和地狱所无法给予的：1.整个世界都无法给任何人的死亡增加诅咒，只有上帝是诅咒和祝福的主宰和主宰：上帝亲自从天上投下了这个；因为，哥林多后书 5:21 说，上帝使他成为罪，以赛亚书 53:6 说，耶和华将我们众人的罪孽都加在他身上。谁说过，凡不照律法上所写一切去行的，都是被咒诅的？加拉太书 3:10, 13；申命记 21:23；申命记 27:26。唯一能发出诅咒的律法制定者，他使基督的死亡成为诅咒：一种死亡没有比另一种死亡更多的诅咒，基督的十字架死亡不仅仅是一个礼仪上的诅咒，因为这是所有被挂在树上的人的死亡所共有的，申命记 21:23。但是，道德律法对罪人的诅咒，申命记 27:20；加拉太书 3:10, 13 却加在了基督身上；这比十亿次十字架死亡还要沉重：哦，主从天上又给基督的杯中加了多少千万吨的苦胆和复仇？2. 因为基督成为罪，他必须成为罪人；从基督的身上，他的死亡具有无限的功德和对上帝的馨香，超过了曾经献给上帝的一切祭品和供物；这是基督赋予他自己死亡的无限功德。主赐予它第三个成分，即它在法律和正义的角度上被接受，这是任何人都无法给予的；感受到永恒的爱、和平和血的和解的香气，这是大卫所确信的慈爱；哦，这对上帝来说是洁白的血，呼喊的血，或者更确切地说是歌唱的血，唱着甜美的福音之歌！亚伯的血呼喊着复仇之歌；你们乃是来到了洒血之约的血那里，这血所说的话比亚伯的血更美好，希伯来书 12:24。

In the second notion that Christ came under the law of dying (for it is appointed for all men to die) speaks much love. To come to sleep, which is death's brother: to come under pain, weakness, bleeding, that are the near blood-friends of death, is great love expression: but to die, the lowest, and the saddest and sourest of bodily infirmities, and then for other men's faults, it sets out of the love of God.
在基督受死亡的法律支配下的第二个概念中（因为人人都注定要死），表达了很多爱。来到睡眠，即死亡的兄弟；承受痛苦、虚弱、出血，这些都是死亡的亲密伙伴，是巨大的爱的表达；但为了其他人的过错而死亡，这是身体上最低、最悲伤和最苦涩的弱点，也展示了上帝的爱。

In this respect, Christ dying was a ransom for justice; there be four of the saddest things in a ransom that are here.
在这方面，基督的死是为了公正而付出的赎金；这里有四件最悲哀的事情在一个赎金中。

1. To give person for person, is the hardest bargain; by the law of nations, they are meeker wars where moneys and gold may buy a captive. God in this bargain could send captives away for neither silver, nor gold, nor any corruptible thing, 1 Pet. 1:18. A gift, a reward will not bow justice; rubies, sapphires, let ten earths be turned into gold of Ophir, they cannot buy the offended law of God; therefore it must be man for man, person for person, or nothing; a man is more precious than gold.
给予人以人，是最艰难的交易；根据国际法，用金钱和黄金来买一个俘虏的战争更为温和。上帝在这个交易中不能用银子、金子或任何可腐蚀的东西来释放俘虏，彼得前书 1:18。礼物、奖励不能使正义屈服；红宝石、蓝宝石，就算十个地球都变成俄斐尔的黄金，也无法买到触犯上帝律法的赔偿；因此，必须是人对人，否则就什么都没有；一个人比黄金更珍贵。

2. If you must have man for man, then let proportion of common justice be kept; a soldier for a soldier, a servant for a servant, a free-man for a free-man, a master for a master; ye cannot demand a king to ransom a servant: Yea, (saith justice) but I will; they are but men and slaves, and servants of sin. Their father Adam was indeed a King, but by law he is fallen from the crown, and all his children are traitors and born servants; therefore justice would have no less ransom than one of the king's line, one of the blood-royal; and more, the only heir of the crown of heaven and earth, the King of kings and Lord of lords: he is more than an over-ransom and over-sum; this is hard: but infinite wisdom cannot be against justice; but it was the strictest justice that ever was, the King's Son for the traitor's son, the prince for the slave, the Lord of lords for the poor clay-subject.
如果你必须一对一地交换人，那么就要保持公正的比例；一个士兵换一个士兵，一个仆人换一个仆人，一个自由人换一个自由人，一个主人换一个主人；你不能要求一个国王来赎回一个仆人：是的，（公正说）但我会；他们只是人和奴隶，是罪的仆人。他们的父亲亚当确实是一个国王，但根据法律，他已经失去了王冠，他的所有子孙都是叛徒和出生的仆人；因此，公正要求的赎金不少于国王的血脉之一，血统皇室的人；而且，他还是天地之王、万王之王、万主之主的唯一继承人：他是超过赎金和总和的；这很困难：但无限的智慧不能违背公正；这是有史以来最严格的公正，国王的儿子为叛徒的儿子，王子为奴隶，万主之主为贫穷的泥土臣民。

3. But the ransom King must have honourable conditions like himself; if he must be a captive, let him have some freedom befitting his birth and condition. Now, because this bargain was to be stretched out to the utmost line and border of strict justice (as also it wanted not deepest mercy shining in glorious rays through justice) therefore the King standing a ransom, was as far below his place, as a servant is below a king. Phil. 2:6, 7. You have the lowest and the highest steps, Who being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant; a King and God made a servant, Mat. 20:28. For even the Son of man came not to be served, but to serve, and to give his life a ransom for many; see here, the Son of God a ransom in his own person, and the lowest of ransoms, a servant far below a king.
但是，赎金国王必须有像他自己一样的光荣条件；如果他必须成为俘虏，让他有一些适合他的出生和地位的自由。现在，因为这个交易要被延伸到严格正义的最大限度（同时也不缺乏最深的怜悯通过正义照耀），所以作为赎金的国王，他的地位远远低于他的位置，就像仆人低于国王一样。腓立比书 2:6, 7。你们有最低和最高的台阶，他本有神的形像，不以自己与神同等为强夺的，反倒虚己，取了奴仆的形像，成为人的样式；一个国王和神成为仆人，马太福音 20:28。因为人子来，并不是要受人的服侍，乃是要服侍人，并且舍命，作多人的赎价；看哪，神的儿子亲自成为赎金，而且是最低的赎金，一个远低于国王的仆人。

4. It is not universal in these persons that are given to ransom others; but poor souls, if they be turned in servants, their life should be spared; but Christ was such a ransom, as must lay down his life for the captives, Mat. 20:28. No ransom can come lower than a man, and an innocent man's death; if the captive be wounded and sickly, the man that goes a ransom for him, by no law should be sickly and wounded also. 1. It is not ordinary, that he that stands as a ransom for captives, should take their natural infirmities, their body, sighs, sadness, sorrow, wants, and be like them in all things; but Christ was like us in all things except sin. 2. And what greater hardship can you put on a ransom captive than death? All these Christ did undergo for us.
这些人中并非所有人都具备赎人的能力；但是，可怜的灵魂，如果他们成为仆人，他们的生命应该被保留；但是基督是这样一个赎价，必须为俘虏舍弃他的生命，马太福音 20:28。没有比一个人更低的赎价，一个无辜人的死亡；如果俘虏受伤和生病，为他赎价的人，根据法律不应该也生病和受伤。1.通常情况下，为俘虏赎价的人不会承担他们的自然弱点，他们的身体、叹息、悲伤、忧愁和需求，并在所有事情上与他们相似；但是基督在除了罪之外的一切事情上都像我们一样。2.你能给一个被赎的俘虏带来比死亡更大的苦难吗？基督为我们经历了所有这些。

The third and last consideration of Christ's death, is as it was the end of Christ's journey, and all his labours in the flesh; and this I desire to be considered in these respects.
基督之死的第三个也是最后一个考虑是它作为基督旅程的终点，以及他在肉体中的所有努力；我希望在以下几个方面加以考虑。

1. As death is Christ's last enemy.
死亡是基督的最后敌人。

2. In the concomitants of it.
在它的伴随物中。

1. As in his triumph of victory.
就像他胜利的凯旋一样。

2. His welcome to his Father.
他对父亲的欢迎。

1. As death was Christ's last enemy, dying was to him, as to man, the last day and moment of his week, when he entered into his sabbath and rest, and died never to die again: the world and devils chased him into the grave; and when he was there he was in his own land, in paradise, in a kingdom: death was the wearied way-faring man's home, the end of his race, and at this place was the fore-runner's gold his garland, and prize, even the glory set before him, for which he endured the cross, and despised the shame; he then sat down; it was Christ's landing port after a stormy sailing. 2. He had no more to do in the merit of redemption, in the way of satisfying justice; for Christ's burial, or lying in the grave, was but his Mora, his lodging all night with death, or a continuation of his death. When he died, all was finished; the law of God for satisfaction could crave no more: as the last enemy of the body is death, 1 Cor. 15:26 so it was the head Christ's last enemy on earth. 3. Heaven was Christ's place of refuge, his sanctuary and his asylum; when Christ was in the other side of death and of time, he was in his castle, in his strong sort; enemies can neither besiege him nor take him; he cares not for the world's feud, or for death or the grave, Rev. 1:18. There was no more law against Christ after his soul was in paradise; the believer has a perfect acquittance of all crosses, when he is once in the land of glory.
由于死亡是基督最后的敌人，对他来说，死亡就像对人类来说一样，是他的最后一天和最后一刻，当他进入他的安息和休息时，永远不再死亡：世界和魔鬼追逐他进入坟墓；当他在那里时，他在自己的土地上，在天堂，在一个王国里：死亡是疲惫的旅行者的家，他的比赛的终点，在这个地方，先驱者的金子成了他的花环和奖品，甚至是他面前的荣耀，为了这个荣耀，他忍受了十字架，藐视了羞辱；然后他坐下来；这是基督在暴风雨航行后的登陆港口。2. 在救赎的功绩上，他没有更多要做的事情，也没有更多要满足公正的方式；因为基督的埋葬或躺在坟墓里，只是他与死亡的住宿，或者说是他死亡的延续。当他死去时，一切都完成了；上帝的法律对满足已经不再渴望更多：正如身体的最后敌人是死亡，哥林多前书 15:26，所以它是基督在地上的最后敌人。3. 天堂是基督的避难所，他的圣所和庇护所；当基督在死亡和时间的另一边时，他在他的城堡里，他的坚固之处；敌人既不能围困他，也不能夺取他；他不关心世界的争斗，也不关心死亡或坟墓，启示录 1:18。基督的灵魂进入天堂后，再也没有对他的法律指控；信徒一旦进入荣耀之地，就完全摆脱了一切苦难。

2. There be two considerable concomitants in Christ's death, 1. His victory. 2. His welcome. His victory was in his very act of dying, that death and the justice of a divine law had their will of Christ, and could demand no more of him for all engagements, and to answer the bill, but death, and such a death; it was a sort of overplus, and abundance of ransom to God, that death was put to the worse, and could in justice never arrest any believer or saint after Christ. O death, what wouldest thou have more! Or, what canst thou demand in law? 2. Christ, and all his, legally were crucified, and died; and Christ, and all his, were not destroyed under death, but Christ lived, and all his with him, John 14:19. When two strong enemies do conflict, and put out their strength one against another to the full, and the one lives in his full strength, the other must be soiled. Christ after death lived, and can die no more, and is strong and omnipotent: Now, death did all it could against Christ, in that he died; then he must be the victor, and death the vanquished party; death was Christ's land-port, his shore after sad sea-sailing, his last stage in which he posted to glory; and he came into paradise and his Father's kingdom in a sweat of blood (and the cross accompanied him in over the threshold of the gates of heaven) so he was welcomed, he, and all his seed (who then were legally in him) as one that had acquitted himself bravely and honourably in the business that most highly concerned the Lord, and the glory of all his blessed attributes, mercy, justice, grace, wisdom, power, sovereignty, &c. There was a most joyful acclamation in heaven, a welcome and embracing, and a hand-shaking (as we say) 1. Between the Father and the Son; and this is a sweet meditation, Dan. 7:13. I saw in the night-visions, and behold, one like the Son of Man, came with the clouds of heaven, and came to the Ancient of Days, and they brought, him near before him; v. 14. And there was given him dominion and glory, and a kingdom, that all people and nations and languages should serve him. Now, who be these that brought Christ to the Father when he ascended? who but the holy angels, his ministring spirits, or servants; they attend his ascension to heaven, as the estates of a king wait on, and convoy the prince and heir of a crown, in his coronation-day, Heb. 1:6, 14. The disciples, Acts 1:10 see two men in white apparel, at his ascension, go up to heaven: sure, there must have been a host of them, as there were at his birth, and shall be at his second coming. And it is little enough that the peers of heaven, such a glorious parliament of the high-house, bear the tail of his robe-royal, and attend to welcome to heaven their Lord Creator, and their Head Christ, by whom they stand in court; they are the servants of the bridegroom: it was much joy to them, when Christ returned a triumphing Lord to heaven, having done all gloriously and completely. The Father after his death made him a great Prince, and gave him a name above all names, and set him at the right-hand of the majesty of God. 2. And, if the Lord shall say to sinful men, Well done, good servant, enter into the joy of thy Lord; far more, being infinitely satisfied with the travels and service of his Son, he must say, Well done, well suffered, O Son of my love, enter into the joy of thy Father's soul: for the Father's soul ever delighted in him, Isa. 42:1. 3. And to see the Father embrace his Son in his arms after the battles, and put the crown on his head, and set him down at his right-hand, and exalt him, as an eternal Prince for evermore, and accept all his labours, and his faithful and most successful acquitting of himself, in all his offices, as Redeemer, King, Priest, and Prophet, must be a joyful sight.
基督的死亡有两个显着的伴随物，1. 他的胜利。 2. 他的欢迎。 他的胜利就在于他的死亡行为中，那就是死亡和神圣法律的公正已经对基督生效，并且不再能够要求他偿还所有的义务，并且对账单作出回应，除了死亡和这样的死亡; 这是一种过剩和丰富的赎金，以至于死亡被摧毁，确实在公正中永远不会逮捕任何信徒或圣徒。哦，死亡啊，你还想要什么！或者，你在法律上能够要求什么呢？ 2.基督和他所有的人都合法地被钉死在十字架上，并死去; 基督和他的人并没有在死亡之下被毁灭，而是基督活着，他的人也和他一起活着，约翰福音 14:19。当两个强大的敌人冲突，并全力对抗彼此，其中一个保持充分的力量时，另一个必然失败。 基督在死后复活，再也不能死，他强大而全能。现在，死亡尽其所能对抗基督，因为他死了；然后他必须是胜利者，死亡是被征服的一方；死亡是基督的陆地港口，他悲伤的海上航行后的岸边，他通往荣耀的最后一站；他进入了天堂和他父亲的国度，全身是血（十字架陪伴着他跨过了天堂之门的门槛），所以他和他所有的后裔（当时在法律上与他合而为一）都受到了欢迎，就像是在最关乎主和他所有祝福属性（仁慈、公正、恩典、智慧、权能、主权等）的事务中，他勇敢而光荣地完成了任务。天堂中有最欢乐的欢呼声，欢迎和拥抱，握手（正如我们所说的）1.在父与子之间；这是一个甜蜜的沉思，但以理书 7:13 中说：“我在夜间的异象中看见，有一位像人子的，驾着天云而来，被领到亘古之者面前，”第 14 节。 给了他统治权和荣耀，并且有一个国度，使所有的人民、国家和语言都要侍奉他。现在，当他升天时，是谁把基督带到父那里的呢？除了圣洁的天使，他的仆役灵，他们侍奉他的升天，就像国王的财产等待并护送王储在加冕日时一样，希伯来书 1:6, 14。门徒在使徒行传 1:10 看见两个穿着白衣的人，在他升天时上升到天堂：当然，他们必须有一大群，就像在他的诞生时一样，在他第二次降临时也会有。天堂的同伴们，这个光荣的高院议会，承担着他的皇家长袍的尾巴，并欢迎他们的主创造者和他们的头基督进入天堂，他们在法庭上侍奉；他们是新郎的仆人：当基督以胜利的主的身份回到天堂时，他们感到非常欢喜，因为他一切都做得光荣而完美。父在他死后使他成为一个伟大的王子，并给了他一个超越一切名字的名字，并使他坐在神的威严的右边。 如果主对罪人说：“好啊，善良的仆人，进入你主的喜乐”，那么更何况他对他儿子的旅程和服务感到无限满意，他必定会说：“好啊，善良的儿子，我爱的儿子，进入你父亲的灵魂的喜乐”，因为父亲的灵魂一直以来都喜悦他（以赛亚书 42:1）。看到父亲在战斗之后拥抱他的儿子，给他戴上冠冕，使他坐在自己的右边，高举他为永远的王子，并接受他的一切劳苦，以及他在救赎者、国王、祭司和先知等各个职位上忠诚而成功地履行自己的职责，必定是一个令人欣喜的景象。

Use 1. No believer takes it ill to die; death sips at every blood, noble or low, and would but drink the blood of this celebrious and eminent Prince of the kings of the earth: 1. For, besides that God hath stinted our months, and the ship cannot pass farther than the length of the cable: here is the matter, Christ, for imputed sin, behoved to bleed to death. 2. Only Enoch and Elias were reprieved, by the prerogative of free-grace; we are by birth and sin, but some ounces or pieces and fragments of death, and it is appointed for all men to die: there is more reason we should die, than the Lord of life; for life was essential to the Prince of life, but life is a stranger to us; man is but man, but a handful of hot dust, a clay-vessel tunned up with the breathing of warm wind, that smokes in and out at his nostrils, for a inch of fleeting away time. And sin adds wings to the wheels of his life, and lays a law of death on man; and it Christ had not come into this clay-city, he had been under no law of death; he dies for us; then we should far rather have died, propter quod unumquodq; tale, &c. Now, because your Redeemer laid his skin to death, and was willing to kiss death, believers are to esteem of death as the cross that Christ went through; love the winding-sheet and the coffin the better, that they were the sleep-bed and night-clothes that your Saviour sleeped in. 3. And Christ had the more cause to be willing to die, that he was little beholden to this life; it looked ever with a frowning face on Christ: 1. The first morning-salutation of this life when Christ was new born, it boasted and threatned Christ with the cutting of his throat in the cradle, and banishment out of his own land to Egypt. 2. He had good hap all his life to sufferings, he had ever the wind on his fair face, and the smoke blowing on his eyes, as if his whole day had been a feast of tears and sorrow: yea, life and the sad and glooming cross parted both together with Christ, as if the world had sworn never to lend the Son of God one smile, or one glimpse of a glad hour. 3. Christ thought himself well away and out of the gate (as he foretelleth, when the people mourned for his death, Luke 23:5, 28, 29, 30, 31) before the destruction that came on the city of Jerusalem, that killed many of the Lord of the vineyard's servants, and at last killed the righteous Heir. 4. You may remember Christ's message that he sent to Herod, Luke. 13:32. I do cures to-day, and to-morrow, and the third day [Gr. Ieleîumai] I shall be perfected; Heb. 2:12. It became him, for whom are all things, and by whom are all things, in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings; (Gr. dià pathemàton teleiôsai) death made Christ perfect; for the Lord put the fair crown of redemption on Christ's head with a very black hand; it was a black boat-man that carried our Prince Jesus over the water to paradise; but sweet Jesus would have it his perfection, his crown, his glory, to be swallowed up in death's womb for us. It is considerable, that death perfecteth the head, 1. As a Priest; he had been an unperfect sacrifice, if he had not died; and being offered dead to God, Christ's dead corpse had an infinitely sweet smell in the nostrils of a just God; never sacrifice, never burnt-offering like this, which perfected all. 2. He had not been a perfect King and Conqueror, had he not pursued the enemy to his own land, and made the enemy's land the seat of war, and triumphed dead upon the cross. 3. He had not been a perfect Redeemer, had he not died, and paid life for life: no satisfaction without death, no remission of sins without blood, Heb. 10. But, it was the heart-blood, and blood with the life, that was shed to God. Now, these same befal the dying saints: 1. While the saints are here, they are from home, and not at their Father's fire-side; and this world, their step-mother, looks ever asquint on them, John 16:33. And the cross gets a charge from God concerning a saint, wait on him as his keeper, while he die, leave him not; the cross follows the house of Christ, and all the children of the house; it is kindly to all the second Adam's seed; it is an income by year that follows the flock: every child may in his suffering say, my Father the Prince of ages, even the Head of the house, my brother Jesus, and all our kin, were sufferers; the sad cross runs in a blood to us; Psalm. 34:19; Mat. 19:24. This is not our home, I would I were ashore and at home, in my Father's house.
没有信徒会对死亡感到不满；死亡喝取每一滴血，无论高贵还是卑微，它只会喝掉这位举世闻名的地球之王的血：首先，上帝规定了我们的寿命，船只不能超过缆绳的长度；其次，基督因为被归咎于罪而必须流血至死。只有以诺和以利亚因为自由恩典的特权而被暂时免死；我们因为出生和罪，只是死亡的几盎司或碎片，而且每个人都注定要死亡：我们更应该死，而不是生命之主；因为生命对于生命之王来说是本质的，但对我们来说，生命是陌生的；人只是人，只是一把热土的一小撮，一个被温暖的风吹动的泥土容器，在他的鼻孔里进进出出，只为了一寸逝去的时间。罪给他的生命增添了翅膀，并给人施加了死亡的法则；如果基督没有来到这个泥土城市，他就不会受到死亡的法律；他为我们而死；那么我们更应该死，propter quod unumquodq; tale, &c. 现在，因为你的救赎者甘愿舍弃自己的生命，并愿意与死亡亲吻，信徒们应该将死亡视为基督所经历的十字架；更加珍爱裹尸布和棺材，因为它们曾是你的救主所躺着睡觉和穿着的夜衣。3.基督更有理由愿意死亡，因为他对这个生命没有太多的依赖；这个生命对基督总是一副愁眉苦脸的样子：1.当基督刚出生时，这个生命的第一个早晨问候就威胁着要在摇篮里割断他的喉咙，并将他驱逐出自己的土地到埃及去。2.他一生中都遭受着苦难，他的脸上总是吹着风，烟雾迷住了他的眼睛，好像他的一整天都是泪水和悲伤的盛宴：是的，生命和悲伤的十字架与基督一同分离，好像世界发誓永远不会给上帝的儿子一个微笑，或者一瞥快乐的时刻。3. 基督认为自己已经远离并逃离了大门（正如他所预言的，当人们为他的死而哀悼时，路加福音 23:5, 28, 29, 30, 31），在耶路撒冷城市的毁灭之前，这场毁灭杀死了许多葡萄园主的仆人，最后杀死了义人的继承人。4.你可能记得基督发给希律的信息，路加福音 13:32。我今天、明天和第三天[希腊文：Ieleîumai]我将得到完善；希伯来书 2:12。使众子得荣耀的，本是万物的创造者，使他们的救主领导者，必须通过受苦来完全成熟；（希腊文：dià pathemàton teleiôsai）死亡使基督完全；因为主用一只非常黑的手将救赎的美丽冠冕戴在基督的头上；是一位黑人船夫将我们的主耶稣带过水到天堂；但甜美的耶稣愿意将自己的完美、冠冕、荣耀吞没在死亡的子宫中为我们而死。值得注意的是，死亡使头部完美，1. 作为一位祭司，如果他没有死去，他就不是一个完美的牺牲品；而当基督死后被献给上帝时，他的尸体在公正的上帝眼中有着无比甜美的气味；没有任何牺牲品、燔祭能与此相比，这一切都得以完美。2. 如果他没有追击敌人到敌人的土地上，并在十字架上战胜敌人，他就不是一个完美的国王和征服者。3. 如果他没有死去，用生命来换取生命，他就不是一个完美的救赎者；没有死亡就没有满足，没有血就没有罪过的赦免，希伯来书 10。但是，这是心脏的血液，是带着生命的血液，被献给上帝。现在，这些同样发生在垂死的圣徒身上：1. 当圣徒们在这里的时候，他们离家远去，不在父亲的炉边；而这个世界，他们的继母，总是斜视着他们，约翰福音 16:33。 十字架受到上帝关于圣徒的委托，作为他的守护者，当他死去时，不要离开他；十字架跟随基督的家族和所有家族的子女；它对第二个亚当的后代都是友善的；它是一年一度的收入，跟随着羊群：每个孩子都可以在他的苦难中说，我的父亲，永恒的君王，家族的头领，我的兄弟耶稣，和我们所有的亲人，都曾受苦；悲伤的十字架在我们身上流淌着血；诗篇 34:19；马太福音 19:24。这不是我们的家，我希望我能上岸，回到我父亲的家。

2. The Lord takes the righteous away from the ill to come, Isa. 57. When Christ was taken away, vengeance came to the full on the Jews, when he was in heaven. Christ's followers, that die, out-run many crosses; as we see a man upon his life chased by his enemies, gets into a strong house, and with speed of foot wins his life; sad days pursue the saints, and they escape to their castle, before the affliction can reach or overtake: there be some Cruces, posthumelate-born crosses, calamities and ill days, that come on the posterity of the godly; the Lord closeth their eyes, that they never see them. The grave is a house, the devil and the world and afflictions cannot besiege; sure, when a saint is in heaven, he is beyond doomsday, death, and tears; he defies the malignants of this world then, and the wars and blood that his own brethren can raise against him.
主将义人从即将到来的灾祸中带走，以赛亚书 57。当基督被带走时，复仇降临到犹太人身上，当他在天堂时。基督的追随者，死去的人，超越了许多十字架；就像我们看到一个人在他的敌人追逐他的生命时，进入一座坚固的房子，并迅速逃脱生命的危险；悲伤的日子追逐圣徒，他们在灾难到达或追上之前逃到他们的城堡：有一些十字架，后天生的十字架，灾难和不幸的日子，降临在虔诚者的后代身上；主闭上他们的眼睛，使他们永远看不见。坟墓是一座房子，魔鬼、世界和苦难无法围困；当一个圣徒在天堂时，他超越了末日、死亡和眼泪；他那时对这个世界的恶势力和他自己的弟兄们能够对他发动的战争和流血表示蔑视。

3. What shall we say, that as Christ thought himself maimed, and he wanted a piece, or an arm or leg of a Saviour and a perfect Redeemer till he died, and then when he died, he was perfected? Indeed, our redemption had been lame and unperfect, had not Christ died; and his escape through death and the land of darkness, the grave, to his Father's old crown, that he had with him before the world was, was a perfecting of Christ, 1. So, dying, to a saint, is the sun-rising, the morning birth-day of eternity, the opening of the prisoner's door, the coronation-day, the marriage-night. 2. He is ever a lame man, he wants incomparably his best half, so long as he wants Christ in a fruition of glory: all the travelling and way-faring men, in their journey toward heaven, are but sick men; for sickness is but a lameness of life, a want of so many degrees to make up a perfect life (because good health is but the flower and perfection of life) and the only perfect life, Col. 3 v. 3, 4 is the life of glory, then all the saints, yet wanting the life of heaven, must be crazy, weak, groaning men, not healthy in a spiritual consideration, while they be in heaven. 3. When a saint dies, he but takes an essay of the garment and robe of glory (though death make it seem strait and pinching) and enters in the joy of his Lord, Rev. 16:15. There is both word and writ, and from a land where there can be no lies, from heaven, Blessed are the dead that die in the Lord, that they may rest from their labours, [Gr. hina anapáuson de ek tòn ko pon autòn] that the travellers may over-rest, or exceedingly breathe, and refresh or comfort themselves after much toil and sweating in the way; therefore is death, 2 Tim. 4:6. [Gr. analysis] an unfolding of the net, or of the tent, that the man may go out, or a taking up the burden and laying it down in another inn, or a loosing the cables of ships to sail, or an untying of cords of a tabernacle to go to a choicer place.
我们应该怎样说呢？基督认为自己缺陷，需要一个救主和完美的救赎者的一部分，或者手臂、腿，直到他死了，然后他死了，他才得到完美？事实上，如果基督没有死亡，我们的救赎将是残缺不全的；他通过死亡和黑暗之地逃脱，到达他父亲旧的王冠之地，那是他在世界形成之前就拥有的，这是基督的完美，1。 因此，对于一个圣徒来说，死亡是日出，永恒的诞生日，是囚犯们的门打开之日，是加冕日，是婚礼之夜。2. 只要他在享受荣耀的基督中缺少了基督，他就永远是个残废的人，需要最好的一半：在前往天堂的旅程中，所有旅行和行走的人都是病人；因为疾病只是生命的缺陷，缺少许多度来完善生命（因为健康只是生命的花和完美），而唯一完美的生命是荣耀的生命，哥罗西书 3 章 3-4 节，那时所有仍然缺少天堂生命的圣徒，在属灵上仍然是疯狂，虚弱，呻吟的人，而不是健康的人。3. 当一个圣徒去世时，他只带走了一件荣耀的衣袍（尽管死亡使它看起来狭窄而紧缩），进入他主的喜乐中，启示录 16:15。这里有话语和书写，来自一个没有谎言的地方，来自天堂，那些在主里去世的人是有福的，他们可以从劳苦中得到安息，[希腊文：hina anapáuson de ek tòn ko pon autòn]旅行者可以过度休息，或者是极度呼吸，在经历了漫长的劳累和汗水之后，得到恢复和安慰；因此，死亡是 2 提摩太书 4:6. [希腊文：analysis]一种展开网或帐篷的方式，让人可以离开，或者是拿起负担并在另一个旅馆放下，或者是解开船的缆绳以航行，或者是解开帐幕的绳索以去一个更好的地方。

Use 2. From Christ's dying, we learn to die to sin, and live to him that died for us, 1 Pet. 2:24; Rom. 6:2, 6; 2 Cor. 5:15. Mortification to this goodly and godlike idol the world, is a special lesson of the death Christ, Gal. 6:14. It is a great distance, and many miles about and off the road-way to heaven, to go through such a thorny, thick, and bushy wood of honours, riches, pleasures worldly; it is a shorter and easier way to stand at a distance from the silken and golden creature, and despise the fairest created excellencies that fill both sides of the sun. Antinomians would have us rest satisfied with moral mortification, in the brim of the imagination, to believe that Christ dying, mortified sin and the body thereof on the cross, and there is an end; and that we are obliged by no command, no precept no law, to a personal mortifying of our lusts, to walk in new obedience; and that all that we do is arbitrary and free to us, coming on us by the immediate Spirit's impulsion: for, say they, "Christ works in the regenerate as in these that are dead, not as in these that are alive; and that after conversion we are altogether dead to spiritual acts" (say they) contrary to 1 Cor. 15:10; Phil. 2:13; Rom. 6:11; Gal. 2:20; 1 Pet. 2:5, 24. And, "That it is the efficacy of Christ's death, to kill all activity in his members, that he might act all in all: yea, and that there is not any command in the gospel, (all is but promises) Christ is obliged to do all in us; and if he suffer us to sin, let him see to his own honour: yea, to act by virtue of, or in obedience to a command, is a law-way, and we have nothing to do with the law." But, the gospel teacheth us a real and personal mortification, and that we are to be holy as he is holy, perfect as he is perfect; that is a new covenant command, Gen. 17:1. That we should walk before him and be perfect, that we should walk after the Lord, Deut. 13:4 walk in all his ways, Deut. 5:33 take diligent heed to walk in his way, Josh. 22:5; Psal. 119:93; Prov. 2:7, 20; Isa. 2:3 walk in the steps of that faith of our father Abraham, Rom. 4:12 according to this rule of the gospel, Gal. 4:16 and worthy of the vocation, Eph. 6:1 worthy of the Lord, Col. 1:10 in light, 1 John 1:7 even as he walked, 1 John 2:6 after his commandments, 2 John 6 honestly, as in the day. Rom. 13:13 in love, Ephes. 5:2 as children of the light, v. 8 as we have received Christ, Col. 2:6 in wisdom, v. 4, 5 as wise men, Ephes. 5:15. And the gospel forbids and condemns walking as the Gentiles do in the vanity of the mind, having the understanding darkened, being alienated from the life of God. But observe, by Antinomian's fleshly doctrine, no gospel-command under pain of eternal death, be it a command of believing in him that justifieth the sinner, or of holy walking as a fruit and witness of our faith and justification, obligeth these that are in Christ; as if, in regard of any scriptural command of law or gospel, we might live as we list, and follow the inspiration and leading of a lawless spirit, separated from all word, either law or gospel, either commanding or conditionally promising or threatning. We are not so to live after the flesh in lascivousness, lusts, excess of wine, revellings, banquetings and abominable idolatries, 1 Pet. 4:3 not after the flesh, 2 Pet. 2:10; Rom. 8:13. If ye live after the flesh, ye shall die. There is a gospel-threatning as a promise of life; yea, the arms, colours, the badge of gospel-grace, is to deny ungodliness, Tit. 2:11. Not to walk in darkness, nor hate our brother, 1 John. 2:8, 9 for this is the new commandment; and that the gospel has commandments, is clear, Mat. 15:3; John 15:12; Rom. 16:6; Ephes. 6:2; 1 Tim. 1:1. The holy commandment, 2 Pet. 2:21; 1 John 3:23; Rev. 22:14; Prov. 2:1; John 14:21; 1 Thes. 4:2; 1 John 2:4 & 3:24. And, he that keepeth his commandments, dwells in him, and he in him. John 14:15. If ye love me, keep my commandments, Mat. 5:3, 4, 5, 6, 7, 8, 9, 20, 21, 22, 24; Mat. 7:1, 2, 3, &c.
使用 2. 从基督的死亡中，我们学会了死于罪恶，活于为我们而死的他，彼得前书 2:24; 罗马书 6:2, 6; 哥林多后书 5:15。对这个美好而神圣的偶像世界的死亡，是基督之死的特殊教训，加拉太书 6:14。走向天堂的道路上，要穿过一个多刺、茂密、丛生的草木丛，这是一个很大的距离，很多英里，而远离丝绸和黄金的创造物，蔑视太阳两侧充满了最美的创造卓越，这是一条更短、更容易的道路。安提诺米派希望我们满足于道德上的死亡，在想象的边缘相信基督的死亡，在十字架上死亡了罪恶和身体，就此结束；并且我们没有义务，没有命令，没有律法，去个人地抑制我们的欲望，走在新的顺服之中；并且我们所做的一切都是任意和自由的，是由直接的圣灵推动我们的。因为，他们说，“基督在重生的人身上的工作，就像在死人身上的工作一样，而不是在活人身上的工作；并且在转变之后，我们对属灵的行为完全死亡”（他们说），这与哥林多前书相反。 15:10; 腓立比书 2:13; 罗马书 6:11; 加拉太书 2:20; 彼得前书 2:5, 24。并且，“基督的死亡的效力是杀死他的肢体中的一切活动，使他能够在一切中行动：是的，福音中没有任何命令（一切都只是应许），基督有义务在我们里面做一切；如果他容许我们犯罪，就让他自己看着自己的荣耀：是的，按照命令的力量或顺从行动是一条法律的道路，我们与法律无关。”但是，福音教导我们真实而个人的死亡，我们要像他一样圣洁，像他一样完美；这是一个新约的命令，创世记 17:1。我们应当在他面前行走并且完全，我们应当在主后面行走，申命记 13:4，在他的一切道路上行走，申命记 5:33，谨慎地注意在他的道路上行走，约书亚记 22:5；诗篇 119:93；箴言 2:7, 20；以赛亚书 2:3；按照我们父亲亚伯拉罕的信心之路行走，罗马书 4:12，按照福音的规则，加拉太书 4:16，配得上这职分，以弗所书 6:1，配得上主，歌罗西书 1:10，在光中，约翰一书 1:7，正如他所行的，约翰一书 2:6，按照他的诫命，约翰二书 6，诚实地，如同白昼。罗马书 13:13，以爱心，以弗所书 5:2，如同光明之子，第 当我们接受基督时，要以智慧行事，哥罗西书 2:6，像智慧人一样，以弗所书 5:15。福音禁止并谴责像外邦人一样在虚妄的心思中行走，他们的理解变得昏暗，与神的生命疏离。但要注意，按照安提法的肉体教义，没有福音命令能够以永恒的死亡为代价，无论是信靠使罪人称义的命令，还是圣洁的行走作为我们信仰和称义的果实和见证，都不能约束那些在基督里的人；好像在任何律法或福音的经文命令下，我们可以随心所欲地生活，并追随一个无法无天的灵感和引导，与一切话语分离，无论是律法还是福音，无论是命令还是有条件的应许或威胁。我们不应该按着肉体的情欲活在淫乱、私欲、酒醉、宴乐和可憎的偶像崇拜中，彼得前书 4:3 不要按着肉体行事，彼得后书 2:10；罗马书 8:13。如果你们按着肉体活着，必要死亡。福音有威胁，作为生命的应许；是福音恩典的标志，就是否认不敬虔，提多书 2:11。不要在黑暗中行走，也不要恨我们的弟兄，约翰一书。 这是新的诫命；福音有诫命是明确的，太 15:3；约 15:12；罗 16:6；弗 6:2；提前 1:1。圣洁的诫命，彼后 2:21；约壹 3:23；启 22:14；箴 2:1；约 14:21；帖前 4:2；约壹 2:4 和 3:24。遵守他的诫命的，住在他里面，他也住在他里面。约 14:15。如果你们爱我，就遵守我的诫命，太 5:3, 4, 5, 6, 7, 8, 9, 20, 21, 22, 24；太 7:1, 2, 3 等等。

Use 2. We have rich consolation from the article of Christ's dying; the sinner's debts are paid, his band, and the hand-writing of blood and eternal vengeance, is cancelled, and taken out of the way; the gates of the prison broken, and the prisoners brought out by the blood of the everlasting covenant, 1 Pet. 2:24. With his stripes we are healed, Isa. 53:5. The chastisement of our peaces, or treaties of peace, as the word bears, were upon him, and with his stripes we are healed. The word stripe in either languages,* is a mark of a wound, where blood and humours are neighboured together; it leads us to this, that the only medicine of sick and dead sinners, was that which is sickness, pain, swellings from nails in hands and feet to Jesus Christ. Christ the physician's pain was our ease, his wounds the healing and covering of our wounds with his skin, and his death the life of sinners. To visit the sick, and help him at his bed-side with counsel and art, is favour; but it is physick of grace, not of nature, that the physician should be the sick man, the pained, the groaning and dying patient, and ly down in his bed, and make his life and blood a medicine to cure our diseases and wounds. In a law-challenge, the believer is so freed from eternal wrath, that if Satan and conscience say, Thou art a sinner, and under the curse of the law; he can say, It is true, I am a sinner, but I was hanged on a tree and died, and was made a curse in my head and law-surety Christ, and his payment and suffering is my payment and suffering.
使用 2.我们从基督受死的文章中得到了丰富的安慰；罪人的债务已经偿还，他的束缚和血和永恒的复仇的手写已经取消并被移除；监狱的大门被打破，囚犯们被永恒的盟约的血带出来，彼得前书 2:24。因他受的鞭伤，我们得了医治，以赛亚书 53:5。我们的和平的惩罚，或者说和平的条约，正如这个词所指，都在他身上，因他受的鞭伤，我们得了医治。无论在哪种语言中，鞭伤一词都是伤口的标记，血液和体液在一起；这使我们明白，对于病重和死亡的罪人来说，唯一的药物就是耶稣基督的病痛，痛苦，手脚上的钉子引起的肿胀。基督医生的痛苦是我们的安慰，他的伤口是我们伤口的治愈和覆盖，他的死是罪人的生命。 探望病人，并在他的床边用智慧和技术帮助他，是一种恩惠，但医生成为病人、痛苦、呻吟和临终的病人，躺在他的床上，并使他的生命和血液成为治愈我们疾病和伤口的药物，这是恩典的医治，而非自然的医治。在法律挑战中，信徒如此被永恒的愤怒中释放，以至于即使撒旦和良心说，你是一个罪人，并受到法律的咒诅；他却可以说，这是真的，我是一个罪人，但我曾被挂在树上死去，并在我作为基督的主和代表人中成为了咒诅，他的付出和痛苦就是我的付出和痛苦。

Use 4. Sin is a sad debt; the law is a severe craver. 1. It is pastime to a fool to sin: it is no pastime nor sport to Christ to satisfy for sin. 2. There is as much justice and vengeance in the gospel, as in the law; the gospel-suffering for our sin, was as salt and sour to Christ, as the law-vengeance would have been to us: the Lord never minded that any should bear sin either by acting or suffering, gratis, and at an easy rate. 3. Will ye not read bloody justice pursuing sin on the blue stripes and scarlet wounds, on innocent Jesus's back and sides, his head and hands and feet? Will ye, young men, Eccles. 11:9 laugh and sin, and must Christ weep, and shout and cry for pain, when he suffers for sin? sinners, ye have merry days in your lusts: O but it was a doleful and wearisome time to Christ to pay for sin! the drunkard sings and drinks; when Christ answers his bill, he sighs. Solomon, Eccles. 2 in the days of his vanity, sought to give himself to wine, v. 3 to lay hold on folly; v. 10 and whatever his eyes desired, be with-held not from them, he kept no joy from his heart. But Christ had a sad night in the garden; O but he had a heavy soul, when, with tears and strong cries, he prayed; when justice squeezeth a sweat of blood out of Christ's body, and he looks like sorrow and sadness itself, dying, and bleeding, and crying, My God, my God, why hast thou forsaken me? Never mother's son, after this, make a sport of sin, or sin with good will and delight.
使用 4.罪是一种悲伤的债务；法律是一种严厉的索取者。1.对愚蠢的人来说，犯罪是一种消遣：对基督来说，为罪而赎罪并不是一种消遣或娱乐。2.福音中有与法律一样的公正和复仇；为我们的罪而受苦的福音，对基督来说就像法律的复仇对我们来说一样咸酸：主从未考虑过任何人应该免费或以容易的方式承担罪孽，无论是通过行动还是受苦。3.你们不会读到血腥的正义追求罪孽，落在无辜耶稣的背上和伤口上，他的头和手和脚上吗？你们，年轻人，传道书 11:9 嘲笑和犯罪，而基督却为痛苦而哭喊和哭泣，当他为罪孽受苦时？罪人们，在你们的欲望中，你们有快乐的日子：哦，但对基督来说，为罪而付出代价是一个悲伤和疲惫的时刻！醉汉唱歌喝酒；当基督回答他的账单时，他叹息。所罗门在虚荣的日子里，寻求沉溺于酒，v.3 追求愚蠢；v.10 无论他的眼睛渴望什么，他都不会从他们那里拒绝，他的心中没有欢乐。 但是基督在园中度过了一个悲伤的夜晚；哦，他的心灵沉重，当他含着眼泪和强烈的呼喊祈祷时；当公正从基督的身体中挤出一滴滴血汗，他看起来像是悲伤和忧伤本身，垂死、流血并呼喊：“我的神，我的神，你为什么离弃我？”此后，任何母亲的儿子都不要嘲笑罪恶，或者心甘情愿地以喜悦的心态去犯罪。

What death, [Gr. poio thanàto] what quality or kind of death, he was to die.
他将以何种方式死去，是何种死亡的品质或类型。

The quality and kind of Christ's death is most remarkable; for three characters were printed and engraven on the death of the cross which Christ died.
基督的死亡的质量和性质是非常显著的；因为三个特征被印刻在基督被钉在十字架上的死亡上。

1. Pain. 2. Reproach and shame. 3. The curse of God and man.
1. 痛苦。 2. 责备和羞愧。 3. 上帝和人类的诅咒。

The pain in Christ's death comes under a twofold consideration, 1. Naturally, 2. Legally: the nature of the death was painful, for death of itself is painful; no man pays that debt with ease, and nature smiling and sporting. Die who will, it will cost you of your flesh; when Asa dies, he cries, Ah, my feet! when David dies, he complains, O my cold body! the Shunamite's child, Ah, my pained head; Uzziah, Oh, my leprous skin! Do not pamper nor idolize your body; if wicked men have not one band or cord in their death, but steal down to the grave in a moment beside death's knowledge, yet they pay dear for it, Job 24:20. The worms shall feed sweetly on them; life is a great pearl. But there be three things besides, that made the death of Christ painful,
基督的死亡之痛可以从两个角度考虑，1. 自然上，2. 法律上：死亡的本质是痛苦的，因为死亡本身就是痛苦的；没有人能轻松地偿还这笔债务，自然界也不会对此微笑或嬉戏。无论谁去死，都会付出肉体的代价；当亚撒去世时，他哭喊着说：“啊，我的脚！”当大卫去世时，他抱怨说：“哦，我的冰冷的身体！”书念妇人的孩子说：“啊，我的头痛！”乌西雅说：“哦，我的麻风皮肤！”不要纵容或崇拜你的身体；即使邪恶的人在死亡时没有任何束缚或约束，只是在死亡的知觉旁边瞬间进入坟墓，他们也为此付出了昂贵的代价（约伯记 24:20）。蠕虫将甜美地以他们为食；生命是一颗宝贵的珍珠。但除此之外，还有三件事使基督的死亡痛苦，

1. Violence. 2. Slowness of dying. 3. Many degrees of life taken from him.
1. 暴力。 2. 死亡的缓慢。 3. 他失去了许多生命的程度。

Violence, it is to die of any disease or of pain. 1. But when five or six deaths do all start equally at one land-port, and at one race, and strive which of them shall dispatch the poor man soonest, the pain is the more. Ye know the complaint of our blessed Saviour, Psal 22:16. They pierced my hands and my feet; and John 19:34. One of the soldiers with a spear pierced his side, and forthwith came there out blood and water. Here, by scripture, be five deaths, that invade a living man, death on every hand, and death on every leg, and death on his side, tho' this last came a little too late, the soldiers had no law to pierce his side; but to make sure work he should be dead, by a sort of chance to men, which yet sweetly was subservient to the decree of God and the prophecies; Christ was thus served. 2. Now, a violent death it must be, when strong and great nails did pierce the most nervous parts of his body, his hands and his feet; one iron-wedge thrust in at his left-pape, to pierce his heart, or to pierce through the temples of the head, would quickly have dispatched him. 2. As for the slowness of his death, four leisurely and slow violent deaths, to cause him bleed to death, were hard. The word saith, the blood is the life of the living creature; then look how long his blood was coming out, his life was dropping out as long. They say, the death of the cross will keep a man alive with his life in on the cross, above three or four hours, the man dying, and yet cannot die; these languishing deaths procuring a cruel favour, such as death's slow pace, and yet quick torment, are images of hell, where men seek death, but cannot find it, because death fleeth from them.
暴力，是指死于任何疾病或痛苦。1. 但当五六个死亡都在同一个港口和同一个种族开始，并争夺谁能最快地解决可怜的人时，痛苦就更多了。你们知道我们救主的抱怨，诗篇 22:16。他们刺透了我的手和我的脚；约翰福音 19:34。士兵中的一个用矛刺透了他的肋旁，立刻有血和水流出来。在这里，根据圣经，有五种死亡侵袭着一个活着的人，每只手上都有死亡，每条腿上都有死亡，他的一侧也有死亡，尽管这最后一种来得有点晚，士兵们没有法律去刺透他的肋旁；但为了确保他死了，这对人类来说是一种偶然，但却甜蜜地顺从了上帝的旨意和预言；基督就是这样被对待的。2. 现在，当强大的大钉刺穿他身体最神经的部位，他的手和脚时，这是一种暴力的死亡；一个铁楔子插入他的左腹，刺穿他的心脏，或者刺穿头部的太阳穴，很快就会解决他。2. 至于他死亡的缓慢，四种悠闲而缓慢的暴力死亡方式，使他流血致死，是困难的。有人说，血液是生物的生命；那么看看他的血流出来多久，他的生命就会流逝多久。他们说，十字架上的死亡会让一个人在十字架上保持生命，超过三到四个小时，人在垂死，却无法死去；这些悠闲的死亡方式带来了一种残酷的恩惠，既有死亡的缓慢步伐，又有快速的折磨，它们是地狱的影像，人们在地狱中寻求死亡，却找不到，因为死亡从他们身边逃离。

2. The lentness of death is much, when death is divided into four quarters; death at every hand, and at every foot, makes the pain the greater: when the weight and trunk of Christ's living body lifted up from the earth, hangeth upon four paining and tormenting pillars, the Lord's pierced hands and sees; as if death had delighted to hold Christ long at sea, and denied him the last sad service. 3. And Christ had been before dying a terrible death in the garden, when he had been seethed and boiled in a sweat of blood; and two circumstances evidence that the two thieves' death was nothing in slowness of torments comparable to Christ's death, 1. The sad and direful prefaces and preparatories to Christ's death; as he was in the right before in a soul-death in the garden, and in a sweat of blood, there trickled out of his body down upon the ground [Gr. hosei thrómboi háimatos] as it were drops, great hail-stones of blood frozen or hardened together, as Stephanus thinks, through extreme terror; he was so scourged against all law, and crowned with thorns. 2. And so was he weakned in body, as he was not able to bear his own cross; it was his own complaint, Psal. 22:17. I may tell all my bones. Whatever the story of passion say, how Christ could have been so lean in twenty and four hours; it is evident, he complains his strength was dried up like a potsherd, and that death was more painful to Christ than to these that died the same death; yea, Christ began to die the night before: he was then under violent death of soul and body above the hours that he was on the cross. When others are long tormented with pain, that pain is rather the fore-runner of death, than death; for death stays but a moment in doing that sad service in bringing the soul out: but death all this time twenty-four hours, was acting upon Christ, both the second death, the Lord's anger and curse being on him; and then bodily pain, with the curse of the law, all this time wrought upon him. Some say, gall and vinegar were given to men to be crucified, to make them less sensible of that extreme pain. And consider his death legally, may we not say, as Christ in bearing the pains of the second death did suffer that which all the elect should have sustained in their souls for ever, so Christ did bear many millions of bodily deaths? It may be a question, if Christ's suffering for Peter be Christ's suffering for David; for sure Peter's sins and David's sins together, are more than David's sins alone; and if on Christ the Lord laid the iniquity of us all, Isa. 53:6 it must be a greater punishment, than if the Lord had laid the iniquity of some few, one or two, upon Christ: say, that the elect were three millions of redeemed ones, as we cannot determine the number, sure this must be a sadder death, than if Christ had died but for ten men: it is true, it was an infinite pain in regard of the one infinite person that did bear our iniquities, yea, and so subjective it was an infinite love with which, in election and free redemption, Christ followed all the elect of God withal but terminative, as his love is bounded on sundry persons, Paul speaks of it as if there had been not one man loved but himself, Gal. 2:20. Christ loved me, and gave himself for me. Tho' the Lord Jesus passed in one bill, the election and redemption of all the family of the first-born, yet every soul has a white stone, and a new name, that no other elect man knows, but he himself; as every flower, every rose, every meadow, and several garden, has its several rays, beams and comfort, and vigor of heat from the sun, yet all these rays and beams, are but one in the sun's body; so, tho' Christ died but one death for all the elect, yet in the height of pain it was many deaths to him.
2. 当死亡被分为四个部分时，死亡的漫长感更加明显；每一只手和每一只脚都带来了更大的痛苦：当基督活体的重量和躯干从地面上升起时，悬挂在四根痛苦和折磨的柱子上，主的双手和脚被刺穿；就像死亡喜欢让基督在海上久久停留，拒绝给他最后的悲伤仪式。 3. 在园中，基督已经经历了可怕的死亡，当他被煮沸在血汗中时；有两个细节证明，两个贼的死亡在折磨的缓慢程度上无法与基督的死亡相比。1. 基督死亡前的悲伤和可怕的准备工作；就像他之前在园中经历了灵魂的死亡和血汗，从他的身体上滴落在地上[希腊语：像血块一样的血滴]，就像斯蒂芬思认为的，通过极度的恐惧，这些血滴像冻结或硬化在一起的大冰雹；他受到了违反所有法律的鞭打，并戴上了荆棘冠。2. 他的身体变得虚弱，无法承受自己的十字架；这是他自己的抱怨，诗篇 22:17。 我可能数清我所有的骨头。无论激情的故事如何说，基督如何在二十四小时内变得如此消瘦；显然，他抱怨自己的力量干涸得像破片一样，对基督来说，死亡比那些同样死去的人更痛苦；是的，基督在前一天晚上就开始死亡：那时他的灵魂和身体都经历了剧烈的死亡。当其他人长时间被痛苦折磨时，那种痛苦更像是死亡的前奏，而不是死亡本身；因为死亡只需一刹那，就能完成那悲伤的任务，将灵魂带出来：但是死亡在这整整二十四小时里，一直在对基督施加影响，既有第二次死亡，主的愤怒和咒诅降临在他身上；然后是身体上的痛苦，连同律法的咒诅，一直在对他产生影响。有人说，给人们喝胆汁和醋是为了让他们对那种极度的痛苦不那么敏感。从法律上来看他的死亡，我们难道不能说，基督在承受第二次死亡的痛苦时，承受了所有蒙拣选的人应该永远忍受的灵魂之苦，所以基督承受了许许多多的身体死亡吗？ 基督为彼得所受的苦难是否也是为大卫所受的苦难，这可能是一个问题；毫无疑问，彼得和大卫的罪加在一起，比大卫的罪单独来说更多；如果主耶稣把我们众人的罪孽都加在自己身上，那必然是一种更大的惩罚，而不仅仅是把一两个人的罪孽加在基督身上；假设蒙拯救的选民有三百万人，虽然我们无法确定具体数字，但这必然是一种更加悲惨的死亡，而不仅仅是为十个人而死；当然，就无限的痛苦而言，因为承担我们的罪孽的是一位无限的人，所以这是一种无限的爱，基督在选举和自由救赎中，以无限的爱追随上帝的所有选民，但在特定的人身上，他的爱是有限的，保罗在加拉太书 2:20 中说得很明白，好像只有他自己被爱，基督爱了我，并为我舍己。 虽然主耶稣在一份账单中通过了所有长子家族的选举和救赎，但每个灵魂都有一块白石和一个新名字，除了他自己，没有其他选民知道；就像每朵花、每朵玫瑰、每片草地和每个花园都有它们各自的光芒、光束、安慰和热量，来自太阳的力量，然而所有这些光芒和光束在太阳的身体中只是一个；所以，虽然基督只为所有选民而死了一次，但在极度的痛苦中，对他来说却是多次死亡。

3. Again, consider how much of life Christ had, the removing of it by violence must be so much the more painful: life natural had in Christ a sweet and peaceable dwelling, the possession of life was with excellent delights, like a tree growing on the bank of a sweet river of oil, wine and honey; it was planted beside the glorious Godhead personally, and had sweet company, and that made it pleasant: the more beautiful, pleasant, and green the flower of Jesse was, the more violence and pain it was to hew down this delicious tree of life, and to cut him out of the land of the living; it had not been so much to cut down a thistle or a thorn-tree, or to take away the life of a common man, whose life is not privileged with grace, and the grace of a personal union with God; yea, the destroying of the life of an angel, could never have been such violence. And then 'tis considerable, that Christ was not suffered to go to the grave without blood, and that his skin and his winding-sheet were bespotted with blood. Christ paid not this sum quickly, as many die: 'tis true, there was more will and love infinitely in his blood, than violence and pain, every stream of blood flowing in a channel of love; and it is also sure, the soul and the Godhead were not separated, but the precious life of Christ was expelled, and that by a bloody death, out of a sweet paradise; and death was a rough, sad and thorny journey to Christ: weapons of iron on hands and feet came against the Lord, to fetch the soul out of the body.
再次考虑基督所拥有的生命，被暴力夺走的痛苦必然更加剧烈：基督在生活中享有甜蜜而平和的居所，拥有生命的权益带来了卓越的喜悦，就像一棵生长在油、酒和蜜甜河岸的树木，它被亲自种植在荣耀的神格旁边，享有甜美的伴侣，这使得它愉悦。耶西的花朵越美丽、愉悦和翠绿，砍倒这棵美味的生命之树，将他从活人之地割除，就越加暴力和痛苦；砍倒一棵蓟或者荆棘树，或者夺走一个普通人的生命，对此并不如此，因为他们的生命没有蒙受恩典，也没有与上帝亲自结合的恩典；是的，毁灭一个天使的生命，也不可能有如此的暴力。而且，值得注意的是，基督不被允许没有流血地进入坟墓，他的皮肤和裹尸布都被血迹所染污。 基督没有立即支付这笔款项，就像很多人一样死去：确实，他的血中包含的意愿和爱远远超过了暴力和痛苦，每一滴血都流淌在爱的渠道中；而且可以肯定的是，基督的灵魂和神圣并没有分离，而是基督珍贵的生命被逐出了甜美的天堂，经历了血腥的死亡；死亡对基督来说是一段艰难、悲伤和多刺的旅程：铁器的武器袭击主的手和脚，取走了灵魂。

2. Shame
2. 羞愧

The second character engraven on Christ's death, was shame and reproach; in which consider,
基督的死亡上刻着的第二个特征是耻辱和责备；在这中间考虑，

1. How shame could be on Christ dying. 2. What shame was on him. 3. How it stood with his honour as King.
1. 基督的死亡是多么可耻。 2. 他所承受的羞辱是什么。 3. 他作为国王的荣誉是如何的。

1. Shame, is taken either fundamentally in the cause, or formally; sin, and sin acted by men against the law of God, is the only foundation of shame: when the people fell in idolatry, Exod. 32:25. Aaron made the people naked to their shame; so, when Tamar dissuades her brother from incest, 2 Sam. 13:12 she saith, And I, whither shall I cause my shame to go? And as for thee, thou shalt be as one of the fools of Israel. Shame and sin are of one blood; for sinning is a shameful reproaching of the creature: and thus, Christ was no more capable of shame, nor of sin; for he had done no violence, neither was there any guile in his mouth. Christ-man came out of the womb clothed with a precious white robe of innocency and abundance of grace; he never contracted one black spot on that fair robe of the highest image of God, from the womb to the grave; and so there was no shame, but fundamentally glory in Christ all his life. But there is shame formally in sin; and that, 1. Which we call thinking of shame, or being ashamed actively: 2. In hearing of shams passively. In the former consideration; because sin it a shameful thing in itself, Jer. 11:13. Ye set up altars to that shameful thing, even altars to burn incense to Baal: there is an internal blushing and shame rising from sin, when the sinner, if the conscience thro' a habit of sin be not turned brazen and hard, thinks ill of sin, and esteems itself base in doing ill; Rom. 6:21. What fruit had ye then of these things, whereof ye are now ashamed? Adam and Eve were not ashamed before they sinned: now, Christ-man had this ingenuity, which heathens called half a virtue, viz. Shamefastness, or a power to think ill of sin: Christ of himself (though he could not sin, as Adam had a power, before the fall, to pity and commiserate the sick and miserable, though there was no formal object for that power afore men sinned) could think ill of sin; Christ (I say) thought ill of sin, and esteemed the creature base in sinning. Heathens said, virtue was of a red blushing colour; and the scripture condemns the shamelesness of sinners, that are not abased themselves for sin, and cannot be ashamed: so the Lord burdens his people with this, Jer. 3:3. And thou hadst a whore's forehead, thou refusedst to be ashamed, Heb. to blush, Isa. 2:9. The shew of their countenance (that cannot blush at sin) doth witness against them, and they declare their sin as Sodom, they hide it not. Zeph. 3:5. But the unjust knoweth no shame. In this, Christ our Lord, (to come to the second point) being our surety, though he could not be ashamed of any sin he did himself, for that he never sinned, yet being made sin for us, he did bear the shame of our sin. And so Christ was not free of shame passively, as it is a punishment of sin; for it is a penal evil of the creature. Dan. 12:2. Many that sleep in the dust shall awake, some to shame and everlasting contempt. Ezek. 32:4. Elam and all her multitude are slain —— they have borne their shame, with them that go down to the pit. That which is penal in shame, the Lord Jesus did bear; he saith of himself, Isaiah. 50:6. I gave my back to the smiters, and my cheeks to them that plucked off the hair, I hid not my face from shame and spitting. Heb. 12:2. He endured the cross, despising the shame. In these respects he did bear our shame; 1. That he being the Lord of glory, and thought it no robbery to be equal with the Father, he abased himself to come so low as to be a man, and the of men, a servant, Phil. 2:6, 7, 8; Matth. 20:28 and Isa. 49:7. Thus saith the Lord, the Redeemer of Israel, and his holy One, to him whom man despiseth, Hebr. to one despised in soul, a contemned soul, abhorred by the nation, to a servant of lords. 2. All the tokens of reproach and shame were on his suffering: As, 1. In gestures, the putting a crown of thorns on his head, and a reed for a sceptre in his hand, to scorn his kingly power, saluting him with mocking and bowing the knee to him. 2. In words, saying, Hail King of the Jews: a scorning his prophetical dignity, in blind-folding him, and covering his face, and saying prophesy who is he that smote thee? And, to deride his priesthood, they put a robe on him; and when he is on the cross, and offering himself as our priest, in a sacrifice to God, all that passed by wagged their head, and shot out the lip, saying, He trusted in God, let God save him: then the spitting on his face, in the law was great shame, Deut. 25:9 the wife of the brother that would not build his brother's house, did spit on his face; so Job complains, Chap. 30:10 that the children of fools and base men abhorred him, and spared not to spit on his face. O but there is now much glory and beauty of glory on that face! 'Tis more glorious than the sun. 3. His death had a special note of shame, the death of a robber and an ill-doer; so it is called Christ's reproach, Heb. 13:13. Let us go forth therefore unto him, without the camp, bearing his reproach, or bearing his cross, which was a reproachful thing; for it is a clear allusion to the manner of Christ's going out of the city of Jerusalem to mount Calvary bearing his own cross; it was a reproachful thing to see the Lord of glory bear shame on his back, and to behold Jesus going through the city, out of the ports of Jerusalem, with a shameful cross between his shoulders, and all the children and boys and base ones of the city wondering at him, and crying, Hue after him. O wo to Jerusalem, when they shut Christ out at their ports, and will him no longer; and wo to them that put that him, as to lay the reproachful and cursed cross on his back, and no man would bear it for him: and the suffering of Christ, Heb. 11:26 is called the reproach and the shame of Christ, Psal. 22:7. But I am a worm [Heb. velo-ish] no man of note, the reproach, manifest or published shame or reproach of Adam, of frail men, the contempt of the people, the disgrace or neglect of the people. Now third particular is, How could it consist with the glory of Christ as King, to be shamed? It is, I must confess, a strange expression, the Son of God shamed; yet 'tis expression, Heb. 12:2; Isai. 50:7. But such a shame as they could put on Christ, may well stand with the personal union.
羞耻，要么是基于原因，要么是形式上的；罪恶，以及人们违背上帝的法律所犯的罪恶，是羞耻的唯一基础：当人民陷入拜偶像的时候，亚伦使人民赤身裸体以示羞耻；所以，当他玛劝阻她的兄弟犯乱伦时，她说：“我，我该把我的羞耻放在哪里呢？至于你，你将成为以色列愚昧之一。”羞耻和罪恶是同一血脉的；因为犯罪是对造物的可耻责备：所以，基督既没有羞耻，也没有罪恶；因为他没有行强暴，他的口中也没有诡诈。基督-人从母胎出来时就穿着一件珍贵的洁白无瑕的袍子和丰盛的恩典；他从未在那件最高神的形象的美丽袍子上留下一点黑点，从母胎到坟墓，所以基督一生中没有羞耻，只有根本上的荣耀。但是罪恶形式上是有羞耻的；这包括：1.我们称之为思考羞耻或主动感到羞耻；2.被动地听到羞辱。在前一种情况下，因为罪恶本身就是可耻的事情，耶利米书 11:13。 你们竟为那可耻的事设立祭坛，甚至为巴力烧香：罪恶引起内心的羞愧和惭愧，当罪人的良心没有变得铜墙铁壁，习惯于犯罪时，会对罪恶产生厌恶，认为自己在做恶之事上是卑劣的；罗马书 6:21。你们当初从这些事中得到了什么果实，现在你们对此感到羞愧吗？亚当和夏娃在犯罪之前并不感到羞愧：现在，基督人具有这种纯真，异教徒称之为半个美德，即羞怯，或者说是对罪恶产生厌恶的力量：基督（尽管他不能犯罪，就像亚当在堕落之前有一种同情和怜悯病人和困苦人的力量，尽管在人犯罪之前没有正式的对象）能对罪恶产生厌恶；基督（我是说）对罪恶产生厌恶，并认为犯罪的人是卑劣的。异教徒说，美德是红色的羞愧之色；圣经谴责那些不为自己的罪行感到羞愧、无法羞愧的罪人：所以主责备他的子民，耶利米书 3:3。你的额头像妓女一样无耻，你拒绝羞愧，希伯来书中的羞愧，以赛亚书 2:9。 他们的面容（对罪恶无法羞愧）作为证据反对他们，并且他们像所多玛一样公开宣布他们的罪恶，毫不掩饰。西番雅书 3:5。但不义者不知羞耻。在这一点上，我们的主基督（来到第二点）作为我们的担保人，虽然他自己没有犯任何罪，因为他从未犯罪，但因为他为我们成为罪，他承担了我们罪恶的羞耻。所以基督并不是被动地摆脱羞耻，因为它是罪的惩罚；因为它是受造物的刑罚。但以理书 12:2。许多沉睡在尘土中的人要醒来，有的要受羞辱，有的要受永远的藐视。以西结书 32:4。以拦和她的众人被杀——他们承担了他们的羞耻，与下坑的人一同。主耶稣承担了羞耻中的刑罚；他自己说，以赛亚书 50:6。我将背给那些打我的人，将脸颊给那些拔我胡须的人，我没有掩面躲避羞辱和唾沫。希伯来书 12:2。他忍受了十字架，轻视了羞辱。在这些方面，他承担了我们的羞耻；1. 他是荣耀的主，认为与父神平等并不是抢夺，他自降身份成为人，成为人中之人，成为仆人（腓立比书 2:6,7,8；马太福音 20:28；以赛亚书 49:7）。主如此说，以色列的救赎主，以及他的圣者，对那被人藐视的人，希伯来书中被人轻视的灵魂，被国家所憎恶的人，对那些统治者的仆人。2. 他所受的耻辱和羞辱的标志有：1. 在姿态上，戴上荆棘冠冕，手中拿着一根芦苇当权杖，嘲笑他的王权，向他致敬并屈膝。2. 在言语上，称他为犹太人的王：嘲笑他作为先知的尊严，蒙上他的眼睛，遮住他的脸，说预言，告诉我们谁打了你？为了嘲笑他的祭司身份，他们给他穿上长袍；当他被钉在十字架上，以自己作为我们的祭司，向上帝献上祭品时，路过的人都摇头嘲笑他，撇嘴说，他信靠上帝，让上帝拯救他吧：然后有人向他吐唾沫，根据律法，这是极大的羞辱（申命记）。 25:9 那个不愿为他兄弟建房子的兄弟的妻子，向他吐了口水；所以约伯抱怨说，第 30 章 10 节，愚昧和卑贱之人的子女憎恶他，毫不留情地向他吐口水。哦，但是那张脸上现在有很多荣耀和美丽的荣耀！它比太阳更辉煌。3. 他的死有一种特殊的耻辱，就是强盗和作恶者的死；所以它被称为基督的耻辱，希伯来书 13:13。所以我们要离开营盘，到他那里去，背负他的耻辱，或者背负他的十字架，这是一件可耻的事情；因为这明显暗示了基督离开耶路撒冷城去加略山背负自己的十字架的方式；看到荣耀之主背负耻辱，看到耶稣穿过城市，从耶路撒冷的城门出去，背负着可耻的十字架，所有的孩子、男孩和城市里的卑贱之人都对他感到惊讶，并大声喊叫，跟在他后面。 当他们关闭基督的大门，不再接纳他，耶路撒冷将会受到灾难; 那些把他钉死在十字架上的人是可耻和被诅咒的，没有人能为他承担。就像希伯来书 11:26 所说的，基督的受难被称为羞辱和耻辱，而诗篇 22:7 则称他为蛆虫。但我只是一个不起眼的虫子，并肩负着人类的羞辱和耻辱，被人们轻视和遗忘。第三个问题是，作为国王的基督如何忍受羞辱呢？我必须承认，“上帝之子受辱”这种说法很奇怪，但它在希伯来书 12:2 和以赛亚书 50:7 中都有提到。虽然他们使基督蒙羞，但这并不会对他的人格统一产生任何影响。

For, 1. Shame, as arising from the ill conscience of sin, they could not put on Christ. Jer. 2:26. As the thief is ashamed when he is found, so is the house of Israel ashamed: they could not catch Christ in any sin; and so, though they shamed him, he was not shamed, nor could he hide his face for confusion.
因为罪恶的良心，他们不能披上基督的羞耻。耶利米书 2:26。就像贼被发现时感到羞愧一样，以色列家也感到羞愧：他们找不到基督犯罪的证据；所以，尽管他们羞辱他，他并没有感到羞耻，也不能因为困惑而掩面。

2. Shame is a breaking of the hope and confidence of those who look for great things, 2 Chron. 32:21. The Lord sent an angel, which cut off all the mighty men of valour, and the leaders and captains in the camp of the king of Assria: so he returned with shame of face to his own land. And Isa. 30. Ye trust (saith the Lord) in the shadow of Egypt, ver.3.Therefore shall the strength of Pharaoh be your shame. Ver. 5. They are all ashamed of a people that could not profit them, nor be a help nor profit, but a shame and also a reproach: Now, thus the confidence that Christ had in God could not be broken; God could not fail Christ; his hope was ever green, before the sun: he said it, and it was true. Isa. 50:7. (Christ's faith and boldness in his Father was as hard as flint) For the Lord God will help me, therefore shall I not be confounded; therefore have I set my face as a flint, and I know that I shall not be ashamed.
耻辱是对那些追求伟大事物的人希望和信心的破坏，2 Chronicles 32:21。耶和华派遣一个天使，剪除亚述王的勇士、将领和军官，因此他带着羞愧的面孔返回自己的国土。以赛亚书 30 章说：“你们倚靠埃及的影子，所以你们的力量必成为羞耻。”第 5 节说：“他们都必因不能得益于你们的民而抱愧，不得帮助，不得益处，反而成为羞耻和凌辱。”因此，基督对上帝的信心和信任是无法被打破的；上帝不会辜负基督；他的希望永远绿色，在太阳之前；他说了，就是真的。以赛亚书 50:7 说：“主耶和华必帮助我，所以我不抱愧；我硬着脸面像坚石，我也知道我必不蒙羞。”

3. But it is clear, in pulling off his garments and scourging him, so they shamed him, as Jer. 13:26. Therefore will I discover thy skirts on thy face, that thy shame may appear: they brought Jesus bound, as if he had been a common thief, to Pilate, Mat. 26:2 and in regard of this Isaiah prophesied, 53:3. He was despised and rejected of men (the text will bear) Christ was no body —— and we hid as it were our faces from him; they put so much disgrace and shame on blessed Jesus, he was so basely handled, that we blushed and were ashamed to look upon him; all his friends thought shame of him. 1. But this was but the lying estimation of unbelieving men, who could not see his glory; but the repenting thief, when they render, him most shameful and abased by faith saw him a King who had the keys of paradise at his girdle, when he prayed, Lord, remember me when thou comest to thy kingdom: and he was most un-king like at that time; and he had as much shame on him, as he was able to bear; he was branded as the greatest thief of the three, dying a thief's death, going out at the ports of life, bleeding, pained, cursed, shamed, forsaken, despised, mocked; all his glory was now under the ashes, and covered with shame. The sun seemed to be ashamed to see the Creator of the sun in so painful and so shameful a condition, and therefore the sun runs away and hides itself, and is not able to behold the Lord of glory hanged on a tree; the rocks and mountains, the stones and fair temple, as if they would burst for sorrow, and cannot endure so base a condition as the Creator was in now. And, as if death and the graves were grieved, and male-content to serve the justice of God, for the sin of man, they will lodge their prisoners the dead no longer; but the graves are opened. 2. Shame is but an opinion, and men can bestow their opinion amiss, and so did the world on Christ; there was glory and fulness, yea, infinite glory in Christ, but they saw it not; few see the worth, fewer can weigh the weight of Christ's excellency. Men's glory is but [Gr. doxè] a mere opinion, and often but a lie: and it took nothing of real glory from Christ, whatever they esteemed him; say that the sense of a man would judge the sun no better than a two-penny candle, this takes nothing from the excellency of the sun. 2. The sun is the sun, when it hides its beams and rays of light and heat; Christ was the Lord of glory, when he drew in all his majesty, and caused the rays of glory and honour retire and hide themselves under all the shame, baseness and disgrace that men could lay upon him. A voluntary condescension of Christ was all here.
但很明显，他们脱下他的衣服并鞭打他，以此羞辱他，就像耶利米书 13:26 所说的那样。因此，我要把你的裙子揭开，让你的羞耻显露出来：他们把耶稣捆绑起来，就像他是一个普通的贼一样，带到彼拉多那里，马太福音 26:2，关于这一点，以赛亚预言了，53:3。他被人藐视，被人弃绝（原文可支持）基督不是一个人——我们似乎把脸从他身上转开；他们给耶稣带来了如此多的耻辱和羞辱，他被如此卑鄙地对待，以至于我们羞愧地看着他；他的所有朋友都为他感到羞耻。1. 但这只是不信者的虚假估计，他们无法看到他的荣耀；但是悔改的贼，当他们以信心将他最可耻和最卑微的时候，看到他是一个拥有天堂之钥的国王，当他祈祷时，主啊，你来到你的国度时，请记住我：那时他最不像国王；他承受了他所能承受的羞辱；他被贴上了三个人中最大的贼的标签，以贼的死亡而死去，走出生命的大门，流血、痛苦、被诅咒、被羞辱、被遗弃、被蔑视、被嘲笑；他所有的荣耀现在都被埋在灰烬之下，被羞辱所掩盖。太阳似乎为了看到太阳的创造者处于如此痛苦和可耻的境地而感到羞愧，因此太阳逃走并隐藏起来，无法看到荣耀的主被吊在树上；岩石和山脉，石头和美丽的殿堂，仿佛因为悲伤而要爆裂，无法忍受创造者现在的如此卑劣的境地。而且，死亡和坟墓似乎感到悲伤，并不满意为了人类的罪而为上帝的公正服务，他们不再容纳死者的囚犯；但是坟墓被打开了。 耻辱只是一种观点，人们可以错误地赋予他们的观点，世人对基督也是如此；基督中有荣耀和丰满，甚至是无限的荣耀，但他们没有看到；很少有人看到他的价值，更少有人能衡量基督的卓越之重。人的荣耀只是一种观点，经常是谎言；无论他们如何评价他，这并没有从基督的卓越中削减任何真正的荣耀；假设一个人的感觉认为太阳不比一支两便蜡烛好，这并不会减损太阳的卓越。2. 当太阳隐藏其光辉和热量时，它仍然是太阳；当基督收敛了他所有的威严，使荣耀和尊贵的光芒退隐并隐藏在人们对他施加的耻辱、卑劣和不名誉之下时，他仍然是荣耀的主。这里只是基督自愿降卑。

3. A curse
诅咒

The third character engraven on Christ's death, is the curse of God; in which consider, 1. What a curse was on Christ dying. 2. How he was a curse, and the causes of it.
基督死亡时刻刻在心中的第三个特征是上帝的诅咒；在此考虑，1. 基督死亡时所承受的诅咒是多么可怕。2. 他是如何成为诅咒的，以及造成这一结果的原因。

To curse, in both languages, is to pray evil, to devote to destruction either in word or deed. Now the curse that Christ was made, 1. Was the Lord's pronouncing him a curse: 2. The setting of him apart, as appointed for wrath and judgment: 3. The dishonour done to him, the nothinging or despising of Christ, was a part of his curse. Now in the curse of these three, we know, Deut. 21:23 the Lord pronounceth him accursed that hangeth on a tree: Paul, in Gal. 3:10, 12 applies it to Christ; it was a ceremonial curse, I grant, Deut. 21 but had a special relation to Christ, who was under a real and moral curse; for such a curse is upon the sinner for idolatry, and the highest breaches of the moral law, Deut. 27 as to set light by father and mother, to remove the neighbour's land-mark, and by fraud or rapine, to take his lands from him: such a curse was laid on Christ, an higher curse than to be hanged on a tree; to be hanged was a note of a temporal curse, but except the man died in sin, no mark of the eternal displeasure of God, but as typical and relative to Christ, for whose sake only this curse was put on the death of the cross: it was in equivalency an eternal vengeance, and that wrath which all the elect were for ever to suffer in hell; the apostle saith, Gal. 3:10, 11, 12, 13. Such a curse, as is due to these that abide not in all that is written in the law of God to do it, was upon Christ. Now, this was a real and moral curse; because, first, due to the Gentiles, who were not obliged to the law of ceremonies; and was, secondly, due to thousands that died not on the tree.
诅咒，在两种语言中，都是祈祷邪恶，将其毁灭，无论是言语还是行动。现在，基督所承受的诅咒，1. 是主宣告他为诅咒：2. 将他分别出来，作为愤怒和审判的对象：3. 对他的不敬，对基督的轻视或蔑视，是他诅咒的一部分。现在，在这三个诅咒中，我们知道，申命记 21:23 中，主宣告那挂在树上的人是被咒诅的：保罗在加拉太书 3:10, 12 中将其应用于基督；我承认这是一种仪式上的诅咒，申命记 21，但它与基督有特殊的关系，他真实地承受了道德上的诅咒；因为这样的诅咒是因为崇拜偶像和对道德法律的最严重的违反而加在罪人身上的，申命记。 27 对父母不敬，移动邻居的地界，通过欺诈或抢劫夺取他的土地：这样的诅咒降在基督身上，比被绞死在树上更严重的诅咒；被绞死是暂时的诅咒的标志，但除非人死在罪中，否则不是上帝永恒不悦的标志，而是象征性的和与基督有关的，因为只有为了基督的缘故，这个诅咒才被加在了十字架的死上：它在等价上是永恒的复仇，是所有选民永远在地狱中要受的愤怒；使徒在加拉太书 3:10, 11, 12, 13 中说。这样的诅咒，是应该降在那些不遵守上帝律法中所写的一切的人身上的。现在，这是一个真实而道德的诅咒；因为首先，它是应该降在外邦人身上的，他们不受仪式法律的约束；其次，它是应该降在那些没有被绞死在树上的成千上万人身上的。

2. Christ was devoted and set apart, in the eternal counsel of God, for suffering the punishment of sin; when God first purposed (if there be order of first and second in the eternal decrees of God) the Lord devoted and set apart this Lamb, before the foundation of the world was laid, to be a bloody sacrifice for sin; he was separated from the flock to be killed, and for our sakes he devoted, vowed and sanctified himself for that work: Christ was of all mankind separated to be an atonement and an expiation for sin; he was dieted for the race, to run through death and hell; he was fitted to suffer; no man, so furnished to undergo the wrath of God, as he.
基督在上帝的永恒计划中，被奉献和分别出来，为了承受罪的惩罚；当上帝首次决定（如果在上帝的永恒旨意中有先后顺序的话），主耶稣被奉献和分别出来，成为世界奠基之前的羔羊，为罪而流血的祭品；他被从群羊中分离出来被杀，为了我们，他奉献、许愿并使自己成圣为那个工作：基督被与全人类分离出来，成为罪的赎罪和赎罪祭；他为这个种族而饮食，通过死亡和地狱奔跑；他被准备好受苦；没有人像他一样被装备好承受上帝的愤怒。

3. As to be accursed, comes under the third notion, to wit, to be dishonoured; so was Christ under a curse, Psal. 22:7. No man, Isa. 53:3. The last of men; the contempt and the refuse of men, Acts 4:11 the stone rejected by you builders (saith Peter) [Gr. ho lithos ho exouthenetheis] that nothinged stone, not so much esteemed as an arrant murderer Barabbas: and this death of the cross, now especially in the christian world, is become most base; as the burial of an ass, Jer. 22 was a sign of God's displeasure, so is hanging, nations having (not without God's providence) casten their consent together, that it should be the death of the poor and basest of men: so Peter, as if it had been only of men's chusing, Acts 5:30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree; and Acts 2:23 whom by wicked hands ye have crucified and slain. Hanging on a tree, is more than slaying: to kill a man, is all ye can do; but to put a man to a base death, that is cursed both of God and man, is far worse, 'tis more than the worst: and that a king lineally descended of kings, and of the blood royal, the kingly tribe of Judah, the man on earth that only by birth and law had title to the crown of Judea, should be put to so base a death, is the worse that wicked men or devils can do.
至于被诅咒的事，属于第三种概念，即被羞辱；所以基督也被诅咒，诗篇 22:7。没有人，以赛亚书 53:3。人类中最卑微的人；被人轻视和拒绝，使徒行传 4:11，你们这些建筑师所弃的石头（彼得说）[希腊文 ho lithos ho exouthenetheis]，这块被忽视的石头，被认为不如一个彻头彻尾的凶手巴拉巴：而且这十字架的死，在基督教世界中，现在尤其是最卑贱的；正如耶利米书 22 所说的驴的埋葬是上帝的不悦之迹象，吊死则是各国（不无上帝的安排）一致同意，它应该是穷人和最卑贱的人的死刑：所以彼得说，好像这只是人们的选择，使徒行传 5:30。我们祖宗的上帝使耶稣复活，你们却杀害了他，把他挂在树上；使徒行传 2:23，你们用邪恶的手把他钉在十字架上并杀害了他。 在树上吊死，不仅仅是杀人：杀一个人，是你们所能做的一切；但将一个人置于卑劣的死亡之中，这是上帝和人类所诅咒的，更糟糕，比最糟糕的还要糟糕：一个血统直接来自国王，属于犹太王族犹大支派的国王，这个地球上唯一凭借出生和法律拥有犹太王冠的人，竟然被置于如此卑劣的死亡之中，这是邪恶的人或魔鬼所能做的最糟糕的事情。

I may add yet a fourth consideration, Gen. 3:17. All the creatures are put under the curse of man's sins: Christ died such a death, as took the creatures off the curse; and Col. 1:20. Christ, having made peace through the blood of his cross, reconciled all things to himself, whether they be things on earth, or things in heaven. 2. Now, how Christ could be a curse, is harder: there is a thing intrinsically and fundamentally cursed, and there is a thing extrinsically and effectively cursed; none but he that sinneth, is intrinsically and fundamentally cursed; for in this regard 'tis a personal evil. Christ was not intrinsically abominable, hateful, and an execrable thing to God.
我可能还要再加上第四个考虑因素，参见《创世纪》3:17。所有的生物都受到人类罪恶的诅咒：基督以一种能够解除生物诅咒的死亡而死；而在歌罗西书 1:20 中，基督通过他十字架上的血立下了和平，使所有的事物都与他和好，无论是地上的事物还是天上的事物。2. 现在，基督如何成为诅咒，更加困难：有一种本质上和根本上被诅咒的东西，也有一种外在上和有效上被诅咒的东西；只有犯罪的人才是本质上和根本上被诅咒的；因为在这方面，这是一种个人的邪恶。基督并不是本质上可憎恶、可恨和可咒骂的东西。

Object. "But if Christ suffered all that we were to suffer for our sins, then as God must in justice abhor and hate with a hatred of abomination the sinner, and the sinner is such an one as God must let out his displeasure against him, so God must hate and abhor his person; therefore God's displeasure not only pursued Christ by way of punishment, that extrinsically he was cursed, but also the Lord in justice behoved to hate and abhor the person of the Son of God with the hatred of abomination, that he intrinsically should be a curse, as well as the sinner, in whose person he stands."
“但如果基督替我们遭受了我们为罪应当遭受的一切，那作为上帝，公正上帝必须厌恶并且憎恶罪人，罪人是那样一个上帝必须向他表达他的不满，所以上帝必须憎恨和厌恶罪人；因此上帝的不满不仅仅是惩罚的方式追随基督，以至于他在外在上被咒诅，而且公正的主必须憎恨和厌恶上帝的儿子，甚至憎恨到厌恶的程度，这样他在内在上也应当成为一个被咒诅的人，就像罪人一样，他是在罪人的位置上。”

Answ. Christ the surety behoved to suffer all and every punishment due to the elect, either in the same kind and coin, as death, or in the equivalency and in as good: for there were some punishments that may be well changed the one in the other; as death natural, or by violence, was changed in the death of the cross: we have no ground to think, if Christ had never come to die for us, that the death of all mankind must have been the death of the cross: so God's hating and abominating the sinner, must be and was changed in God's forsaking of Christ, when he complained, My God, my God, &c. in regard this was all as penal and sad to Christ, as the other, to wit, to be abominated and hated in our persons as accused of God, not to say that it was not congruous to the condition of him who is the Son of the eternal God by nature, and by an unspeakable generation, to be in his person abominated and abhorred of God, as a man intrinsically cursed, as the sinner who sinneth in person is: and not to add also (which may be said) the kind of punishment; this, not this, is arbitrary to the law-giver: now, the apostle saith not Christ was cursed, but, Gal. 3:10. [Gr. genomenos huper hemôn katára] he was made a curse for us, extrinsically a curse, as 2 Cor. 5:21. God made him sin for us, that is, what was a penal in the curse and sin, and whatever was congruous and suitable to his holy person, that the Lord Jesus came under: sure, as Christ took on him our nature, so he changed persons and names with us legally; he was made the sinner, and the sinner made the son: there was reciprocation of imputation here; Christ was you legally and by law, and ye are sons in him. The law was a bloody bond, and our names and souls were inked with the blood of the eternal curse; but blot out (saith Christ) my brehrens' names out of the bloody bond, and write in my name, for blood and the curse of God; and there was a white gospel-bond drawn up, and the elect's names therein. Then the two writs run thus in the new covenant; Christ was made a curse, and liable to pay all our debts and law-penalties to the blood and death; and the poor sinner eternally blessed in Jesus Christ, even to perfect imputed righteousness and everlasting life. Christ changed your bleeding even to the second death, and made it blessings for evermore to new and everlasting life.
基督作为保证人，必须承受选民所应受的一切惩罚，无论是同样的种类和程度，如死亡，还是等价和同样好的惩罚。因为有些惩罚可以相互转换，比如自然死亡或暴力死亡可以转换为十字架上的死亡。我们没有理由认为，如果基督从未为我们而死，那么全人类的死亡就必须是十字架上的死亡。因此，上帝对罪人的憎恶和厌恶必须并且已经转变为上帝离弃基督，当他抱怨说：“我的神，我的神”等等。因为这对基督来说，与其他惩罚一样，都是惩罚和悲伤的，即在我们的人身上被上帝指控时被憎恶和厌恶，更不用说这与他作为永恒上帝的儿子的身份和无法言喻的产生方式相符，他在自己的人身上被上帝憎恶和厌恶，就像有罪的人一样。还有一点（可以说）是惩罚的种类；这不是由立法者随意决定的。现在，使徒并没有说基督被咒诅，而是在加拉太书 3:10 中说。 他为我们成了咒诅，外在的咒诅，如哥林多后书 5:21 所说。上帝使他为我们成了罪，也就是说，他承担了咒诅和罪的惩罚，以及与他圣洁的本质相符的一切。当然，正如基督承担了我们的本性一样，他在法律上与我们交换了身份和名称；他成了罪人，而罪人成了儿子：在这里，互相归咎。基督在法律上合法地成了你们，你们在他里面成了儿子。法律是一份血腥的契约，我们的名字和灵魂被永恒的咒诅之血染上；但基督说，抹去我的弟兄们的名字，从血腥的契约中抹去，写上我的名字，因为有血和上帝的咒诅；于是一份洁白的福音契约被起草，选民的名字也在其中。然后，新约中的两份文书如此运行：基督成了咒诅，有责任偿还我们所有的债务和法律惩罚，以血和死亡为代价；而可怜的罪人在耶稣基督里得到了永远的祝福，直到完全归咎的义和永恒的生命。基督将你们的流血甚至到第二次死亡，使它成为永远的祝福，直到新的永恒生命。

Use 1. If Christ died such a violent and painful death; then death, violent or natural, is not much up or down.
如果基督以如此暴力和痛苦的方式死去，那么死亡，无论是暴力的还是自然的，都没有太大的差别。

(1.) Sweet Jesus had it to his choice, he would choose the of deaths, to go to the grave in blood; Christ's winding-sheet was blooded; a good prince, a ransomer of the house of God, Josiah, died in blood: many of the worthiest that died in faith, died not in their beds, were (Heb. 11:35, 36, 37) tortured, had trial of bonds and imprisonment, they were stoned, they were sawn asunder, were tempted, were slain with the sword. The first witness in the christian church after the Lord's ascension, Stephen, a man full of the Holy Ghost and of faith, was stoned to death, Psal. 79:2. The bodies of thy servants have they given to be meat to the fowls of the heaven, the flesh of thy saints to the beasts of the earth: many thousand martyrs have been burnt quick, extremely tormented with new-devised most exquisite torments, as to be roasted on a brander, to be devoured with lions and wild beasts.
（1）如果甜美的耶稣有选择的话，他会选择死亡的方式，以鲜血的方式进入坟墓；基督的裹尸布被染上了鲜血；一个好的君王，上帝家族的赎回者，约西亚，死于鲜血之中：许多信仰坚定的最有价值的人并没有在床上死去，他们被折磨，经历了束缚和监禁，他们被用石头砸死，他们被锯成两半，他们受到诱惑，他们被刀杀死。主升天后，基督教会的第一个见证人，满有圣灵和信心的司提反，被石头砸死，诗篇 79:2。他们把你仆人的尸体给天空的飞鸟当食物，把你圣徒的肉给地上的野兽当食物：成千上万的殉道者被活活烧死，被新设计的最痛苦的折磨所折磨，比如被放在烤架上烤，被狮子和野兽吞食。

2. Violence more or less is an accident of death, as it is the same hand folded in, or the singers stretched out; violent death is but a death on horse-back, and with wings, or a stroke with the fist, as the other death is a blow with the palms of the hand; natural death is death going on foot, and creeping with a slower pace; violent death unites all its forces at once, and takes the city by storm, and comes with sourer and blacker visage; death natural divides itself in many several bits of deaths; old age being a long spun-out death, and nature seems to render the city more willingly, and death comes with a whiter and milder visage; the one has a salter bite, and teeth of steel and iron; the other has softer fingers, and takes asunder the boards of the clay-tabernacle more leisurely, softly, tenderly and with less din, as not willing that death should appear death, but a sleep: the violent death is as when apples green and raw are plucked off the tree, or when flowers in the bud, and young, are plucked up by the roots; the other way of dying is, as when apples are ripened and are filled with well-boil'd summer-sap, and fall off the tree of their own accord in the eater's mouth; or when flowers wither on the stalk: some dying full of days, have, like banqueters, a surfeit of time; others are suddenly plucked away when they are green; but which of the ways you die, not to die in the Lord is terrible, ye may know ye shall die by the fields ye grow on while ye live. A believer on Christ, breathes in Christ, speaks, walks, prays, believes, eateth, drinketh, sickens, dies in Christ; Christ is the soil he is planted in, he groweth on the banks of the paradise of God; when he falleth, he cannot fall wrong. Some are trees growing on the banks of the river of fire and brimstone; when God hews down the tree, and death fells them, the tree can fall no otherwise than in hell. O how sweet to be in Christ, and to grow as a tree planted on the banks of the river of life! when such die, they fall in Christ's lap and in his bosom, be the death violent or natural; 'tis all one whether a strong gale and a rough storm shore the child of God on the new Jerusalem's dry land, or if a small calm blast even with rowing of oars bring the passenger to heaven, if once he be in that goodly land.
2.暴力或多或少是死亡的偶然事件，就像是双手折叠或歌手伸展开来一样；暴力死亡只是骑在马上并带着翅膀，或者是一拳打下来，就像另一种死亡是用手掌击打一样；自然死亡是步行前进，以较慢的速度爬行的死亡；暴力死亡一次性集中所有力量，以猛攻的方式夺取城市，并带着更酸更黑的面容而来；自然死亡分裂成许多不同的死亡片段；老年是一种漫长而持久的死亡，自然似乎更愿意将城市归还，死亡带着更白更温和的面容而来；前者有着更咸的咬合力，牙齿是由钢铁制成的；后者有着更柔软的手指，更悠闲、轻柔、温柔地拆卸着泥土小屋的木板，不愿让死亡显露出死亡的样子，而是一种睡眠；暴力死亡就像是将青绿未熟的苹果从树上摘下，或者将花蕾和年轻的花朵连根拔起；另一种死亡方式就像是苹果成熟了，充满了煮熟的夏季汁液，自己掉落在吃者的嘴里；或者 当花朵在茎上凋谢时：有些人寿终正寝，像宴会者一样，时间过剩；有些人在花绿时突然被摘走；但无论你以何种方式死去，不在主内死去是可怕的，你可以通过你生长的田野知道你将要死去。信靠基督的人，在基督里呼吸、说话、行走、祈祷、相信、进食、饮水、生病、死亡；基督是他栽种的土壤，他在上帝乐园的岸边生长；当他跌倒时，他不会跌错。有些树木生长在火与硫磺之河的岸边；当上帝砍倒树木，死亡将它们倒下时，树木只能坠入地狱。哦，多么甜蜜能在基督里，并像树木一样生长在生命之河的岸边！当这样的人死去时，无论死亡是暴力的还是自然的，他们都会坠入基督的怀抱和胸膛；无论是强烈的大风和狂暴的风暴将上帝的子民冲上新耶路撒冷的干地，还是小小的平静的微风带领旅客划桨进入天堂，只要他一旦进入那美好的土地，都是一样的。

2. To die in faith, (The righteous has hope in his death) is the essential qualification to be most regarded, that is the all and sum of well-dying; make sure work of heaven, and let the way or manner, violent or natural, be as God will, 'tis amongst the indifferents of death; saints have died either way. To die in Christ, in the hope of the resurection, is the fair and good death. To die in sin, Job. 8:21 that is the ill death, and the black death.
以信心而死（义人在死中有希望）是最受尊重的基本条件，这是完美死亡的全部和总结；确保天堂的工作，并让方式，无论是暴力还是自然，都是上帝的旨意，这是死亡的无关紧要之事；圣徒们以任何方式都死去。以基督的名义死去，在复活的希望中，是美好而善良的死亡。以罪恶而死，约伯记 8:21，那是邪恶的死亡，黑暗的死亡。

3. To die ripened for eternity, is all and sum; 'tis said of some, they died full of days.
3. 永恒的成熟死亡，是全部和总和；有人说，他们死时满怀岁月。

Object. How is a man full and ripe for death?
对象。一个人如何满足并成熟迎接死亡？

Answ. In these respects, 1. When the man is mortified to time, and is satisfied with days, he desires no more life, he lies at the water-side, near-by death, waiting for wind and tide, like a passenger who would fain be over the water; so dying Jacob, in the midst of his testament, Gen. 49:18. Lord, I have waited for thy salvation; Lord, when shall I have fair passage? Job saith, chap. 14:14. All the time I am on the sentinel, or the time of my warfare, I will wait till my last change come. So Paul saith, Phil. 1:23. Having a desire to be dissolved, and to be with Christ, which is far better; the man desires not to stay here any longer.
在这些方面，1. 当一个人对时间感到沮丧，并满足于日子的时候，他不再渴望生命，他躺在水边，靠近死亡，等待风和潮水，就像一个渴望过水的乘客；所以雅各在他的遗嘱中说，创世记 49:18。主啊，我等候你的救恩；主啊，我何时能顺利过去？约伯在第 14 章第 14 节说。我在岗位上的时间，或者说我战斗的时间，我将等待我的最后一次变化。所以保罗在腓立比书 1:23 中说。我渴望解脱，与基督同在，这是更好的；这个人不再愿意在这里停留。

2. He would go to sea, when all his land-business is ended, the courts are closed, and if the sun be low and near his setting, lo the way ends with the day; see the lodging hard at hand, 2 Tim. 4:7. I have finished my course, I have kept the faith. 8. Henceforth is laid up for me a crown of righteousness: sweet Jesus, ere he died, said, It is finished, all is done; he is on the scaffold, and nods on his executioner, Death, Friend, come do your office, I pray you see your task be ended.
他会在所有的土地事务结束、法院关闭，并且太阳低垂接近落山时，才会出海。看哪，道路随着白天的结束而终结，看到旅馆就在附近，提摩太后书 4:7。我已经跑完了我的赛程，我已经保守了信仰。从此以后，为我存留了公义的冠冕：甜美的耶稣在去世之前说，成了，一切都完成了；他站在刑台上，向执行者死亡点头示意，朋友，请来履行你的职责，我祈求你看到你的任务已经结束。

3. The man seeth the crown; he is come to the stonewall or the hedge of paradise, and seeth the apples of life hanging on the tree, and hears the musick of heaven: Stephen, Acts 7:50. I saw heaven opened.
3. 这个人看见了王冠；他来到了天堂的石墙或树篱旁，看见了挂在树上的生命之果，并听到了天堂的音乐：司提反，使徒行传 7:50。我看见天开了。

4. He goes not away pulled by the hair, but willingly, gladly, Heb. 11:8, 15. They desire a better country. Job 5:26. Like a shock of corn in his season: it would be the loss of the corn to be longer out of the barn; death shall not come while it be welcome. Job 7:3. As the hired servant panteth for the shadow, so he for death. All these sour were in Jesus Christ.
他不是被头发拖走的，而是自愿的，乐意的，希伯来书 11:8，15。他们渴望一个更好的国家。约伯记 5:26。像是在适当的时候成熟的谷粒：离开谷仓时间越长，谷粒的损失就越大；只有当死亡受欢迎时，它才会到来。约伯记 7:3。就像雇工渴望阴凉一样，他渴望死亡。所有这些苦涩都在耶稣基督里。

Had Christ so much pain in his death, that his death and the cross were all one, so as he had five deaths on him at once, four on his body, death on every hand, death on every foot, and a death on his soul, ten thousand millions of pounds weightier and sadder? Then let us correct all our errors and misjudgings touching the cross.
基督在他的死亡中是否承受了如此多的痛苦，以至于他的死亡和十字架成为一体，就像他一次承受了五次死亡，四次在他的身上，死亡在每一只手上，死亡在每一只脚上，以及他的灵魂上的一次死亡，比一万亿磅更沉重和悲伤？那么让我们纠正我们对十字架的所有错误和误判。

Error 1. We love to go to paradise through a paradise of roses, and a land-way to heaven, and a dry fair white death; we would have Christ and the cross changed, which saith, Whoever would follow Christ, let him take up his cross [Gr. kath' he méran] daily, and follow him, Luke 6:23.
错误 1.我们喜欢通过玫瑰的天堂、通往天堂的陆路和干燥而美丽的白色死亡去到天堂；我们希望改变基督和十字架的说法，而圣经上说，凡跟从基督的人，应当天天背起他的十字架，跟从他（路加福音 6:23）。

2. We forget that heaven is fenced with a huge great wood of thorns; we must crowd through, though our skin be scratched even to blood and death. Life eternal is like a fair, pleasant, rich and glorious city in the midst of a waste wilderness; and there lies round about this city, at all the corners of it, a wood of briers and thorns, scorpions serpents and lions abounding in it, and the wood is ten thousand miles of bounds on all hands, of a journey of threescore years at some parts; there is no high road-way in the wood, no back entry about; wise professors seek a way about the cross; God has given wings to none to fly over the wood: or 'tis like a fair king's palace in an island of the sea; 'tis a most pleasant isle for all kind of delights, but there is no way to it by dry-land. Would ye have valley-ground, summer-meadows, fields and gardens of flowers and roses all your way? and how is it that the Lord will not give peace to his church? nay, but there is not a way to heaven on this side of the cross, or on that side of of the cross, but directly, straight through we must go; when the apostles went through the churches confirming the brethren, Acts. 14:22 they preached that the cross was gospel; and [Gr. dia pollôn thlipseon deî hemas] through the midst of affliction, or under flailing and threshing we must go; there is not a way about to shift the cross, but we must enter into the kingdom of God, this very way, and no other.
我们忘记了天堂被一片巨大的荆棘丛所围绕；即使我们的皮肤被划破到流血甚至死亡，我们也必须穿过。永恒的生命就像一座美丽、愉快、富饶和荣耀的城市，坐落在一片荒凉的荒野中；这座城市的每个角落都有一片荆棘丛、蝎子、蛇和狮子，这片森林在各个方向上有一万英里的边界，有些地方需要六十年的旅程；森林中没有大道，也没有后门；明智的教授们寻找绕过十字架的道路；上帝没有给任何人飞越森林的翅膀：或者它就像一座美丽的国王宫殿，坐落在海岛上；这是一个最愉快的岛屿，适合各种乐趣，但没有陆地通往它。你想要山谷、夏季草地、花田和玫瑰花一路上都有吗？为什么主不给他的教会和平呢？不，除非穿过十字架，否则在这边或那边都没有通往天堂的道路，我们必须直接穿过去；使徒们在巡回各教会坚固信徒时，行使这个职责。 14:22 他们传讲十字架是福音；并且[希腊文：通过许多困苦，我们必须经历]在困苦的中间，或者在鞭打和打击下，我们必须前行；没有其他方法可以避开十字架，只有通过这条道路，我们才能进入上帝的国度。

3. The blood was not dried off Christ's hands and feet, and his winding-sheet, till he was in the flower of the higher palace of his father's kingdom, and within the walls; and so his church must not think hard of it, if she go not a dry death to heaven.
3. 直到基督在他父王国的更高宫殿中，以及城墙内，他的手脚上的血才干涸，他的裹尸布才被取下；因此，他的教会不应该对此感到困难，如果她不经历一场干涸的死亡去天堂。

Error 2. We tacitly condemn the wisdom of God in our murmuring under the cross; cannot Christ lead his people to heaven a better way than through the swords, spears and teeth of malignants? and must new armies of Irish murderers land on us again? These would be considered: 1. Paul encouraging the Thessalonians, saith, 2 Thess. 3:3. No man should be moved by these afflictions: why, for yourselves know we are appointed thereunto from eternity. The wise Lord did brew a cup of bloody sufferings for his church, and did mould and shape every saint's cross in length and breadth for him; our afflictions are not of yesterday's date and standing: before the Lord set up the world, as it now is, he had all the wheels, pins, wedges, works, and every material by him, in his eternal mind; all your tears, your blood, all the ounces and pounds of gall and wormwood ye now drink, they were an eternal design and plot of God's wise decree before the world was, they were the lot God did appoint for your back, they are no sourer, no heavier this day, than they were in the Lord's purpose before time; your grave, O saints, is no deeper than of old the Lord digged it, your wound no nearer the bone than mercy made it; your death is no blacker, no more thorny and devouring than Christ's soft hands framed it; ere God gave you flesh and skin and heat in your blood, Christ's doom and the church's doom of the black cross was written in heaven: so Christ smiles and drinks with this word, John 18:11. Shall I not drink the cup that my Father hath given me? 2. Rom. 8. Predestination is the first act of free-grace, and ver. 29 in that act a communion with Christ in his cross is passed; this we consider not: will ye not think good to set your shoulders and bones under the same burden that was on Christ's back? we fear the cross less at our heels and behind our back than when it is in our bosom. The Lord Jesus speaks of his suffering often afore-hand, and it is wisdom to make it less, by antidated patience and submission, before we suffer; it were good, would we give our thoughts, and lend some words to death, as Christ here doth ere it come: opinion, which is the pencil that draws the face, arms and legs of death and sufferings, might honey our gall; if a martyr judge a prison a palace, and his iron chains golden bracelets, sure his bonds are as good as liberty; if a saint count death Christ's master-usher to make way to him for heaven, then death cannot be a mill to grind the man's life to powder: faith can oil and sugar our worm-wood; and if Christ come with the cross, it has no strength; the believer has two skins on his face against the spittings of storm and hail-stones; Christ can make a saint sing in hell, as impatient unbelief could cause a man sigh and weep in heaven. 3. We forget that the church is the vineyard of the Lord of hosts, and that the owner of the farm must hire Satan and wicked men to be his vine-dressers and reapers; but the crop is the Lord's, not theirs; they are plowers, but they neither know the soil, nor the husbandman, Psal. 129:2.
错误 2. 在我们在十字架下抱怨时，我们默默地谴责上帝的智慧；难道基督不能以比敌人的剑、矛和牙齿更好的方式引领他的子民进入天堂吗？难道新的爱尔兰凶手军队又要再次登陆我们的土地吗？这些将被视为：1. 保罗鼓励帖撒罗尼迦人说，帖后 3:3。不要因这些苦难而动摇，因为你们自己知道我们从永远就被指定要经历这些。 智慧的主为他的教会酿造了一杯血淋淋的苦难，为每个圣徒塑造了他们的十字架；我们的痛苦并非昨日之事：在上帝创造世界之前，他在他永恒的心中拥有所有的轮子、销子、楔子、工具和每一种材料；你们现在流的泪水、饮的血、每一盎司和磅的苦胆，都是上帝智慧的旨意在世界形成之前的永恒设计和计划；它们是上帝为你们的背上指定的份额，它们在今天并没有更加酸涩、更加沉重，因为它们在上帝的计划中早已确定；圣徒们，你们的坟墓并不比上帝早挖，你们的伤口并不比怜悯造成的更接近骨头；你们的死亡并不比基督温柔的手更黑暗、更多刺和更具毁灭性；在上帝赐予你们血肉和热血之前，基督的命运和教会的命运已经在天上写定：所以基督微笑着喝着这句话，约翰福音 18:11：“我岂不能喝我父所给我的杯吗？”罗马书 8：预定是自由恩典的第一个行动。 在那个行动中，与基督在十字架上的交流已经发生；我们不考虑这一点：你们是否不愿意承担与基督背负同样的重担？我们害怕背负十字架，但当它在我们怀中时，我们比它在我们脚后跟和背后时更害怕。主耶稣经常提到他的受苦，通过提前的耐心和顺服，使其减轻，这是智慧之举；如果我们愿意借一些思考和一些话语给死亡，就像基督在这里所做的那样，那么意见，即描绘死亡和苦难的脸、手臂和腿的铅笔，可能会使我们的苦难变得甜蜜；如果一个殉道者将监狱视为宫殿，将铁链视为金手镯，那么他的束缚就和自由一样好；如果一个圣徒认为死亡是基督的门房，为他通向天堂的道路，那么死亡就不能成为将人的生命磨成粉末的磨坊：信仰可以给我们的苦艾草上油和加糖；如果基督带着十字架来，它就没有力量；信徒在面对风暴和冰雹的唾沫时有两层皮肤；基督可以使圣徒在地狱中歌唱，就像不耐烦的不信心可以使人在天堂中叹息和哭泣。 我们忘记了教会是万军之主的葡萄园，农场的主人必须雇佣撒旦和邪恶的人来做他的修剪者和收割者；但庄稼是主的，不是他们的；他们是耕种者，但他们既不了解土壤，也不了解农夫，诗篇 129:2。

Error 3. When we see we must suffer, we tacitly are offended that Christ will not give us the first vote in our own jury, and that he would not seek our own advice in this kind of cross, not this. Except to one man, David, God never referred the choice of a cross, but then grace made the choice. Sure Scotland would have chosen famine or pestilence, rather than the sword of a barbarous unnatural enemy; but it must not be referred to the wisdom of the sick, what should be his physick: we often say, any cross but this; especially if there be any letter of reproach on the cross, a shameful death or distraction of mind; but the Lord seeth nothing out of heaven or hell so good for you as that; that, and no other. 2. We would have the pound-weights of affliction weighed in our balance: oh this is too heavy; hence David's and Job's over complaining, Oh my calamity is heavier than the sand of the sea, Job 6:3 and, Am I a sea or a whale that thou settest a watch over me? Chapter 7:12. Should God deal with a man as with a fish or a beast? 3. We desire to be creators of such and such circumstances of our own grief: so we storm often at the circumstances, as at the very poison of the cross; as if God had, through forgetfulness, and a slip of wisdom, left that circumstance out of his decree, as the painter that draws the whole body exactly, but forgetteth to draw one of the five fingers; and in the mean while, that circumstance, which we wrestle most against in our thoughts, was specially intended of God: how often doth this fire our thoughts, and burn them up with fretting? Had I done this, I might have eschewed this heaviest and sadded calamity: had I gone to sea when the wind and sailors called me, but the fourth part of an hour sooner I had not been in dry land, where I am now butchered to death, so, had I but spoken a word, I might have saved all this loss and labour; and not this man come in with an ill counsel and one unhappy word, many hundred thousands had not been killed in battle. And Martha, John 11:21 is upon this distemper, for she saith to Jesus, Lord, if thou hadst been here, my brother had not died: she would say, it was an ill hap, Christ was unluckily in another place when my brother died; but the wise decree of God had carved these circumstances so, that Christ's absence was specially decreed in that affliction, v. 15. Jesus said plainly, Lazarus is dead, and I am glad for your sakes, that I was not there (to the intent that ye may believe,) &c. Look up in the affliction to the saddest and blackest circumstance in the cross: infinite wisdom was not sleeping, but from eternity, with understanding and counsel, the Lord decreed and framed that saddest circumstance, even that Shimei a subject should curse David his prince; and that he should charge him with blood against Saul, of which he was most free, and at that time, and no other time, when he was fleeing for his life from his son Absalom; but all the sad circumstances were moulded and framed on the wheels of the decree of him who deviseth all, shapes our woes, according to the counsel of his will. We would have our Lord to remove the gall, the wormwood, and the fire-edge out of our cross, and we lust for some more honey and sugar of consolation to be mixed with it. It were good if we could, by grace, desire three ills to be removed from our cross: 1. That of its nature it be not sinful, such as hardness of heart; we may in our election and choice, pray that it be not both a sinful plague of God on the soul, and a judgment to us: 2. We may pray, that the affliction may be circumstanced, and honeyed with the consolations of Christ, and with faith and patience, and a spiritual use of the affliction: 3. We may pray, it may not be a burden above our back, and such as we are not able to bear; and this we may as lawfully choose and pray, as say, Lord, lead us not into temptation.
错误 3. 当我们看到我们必须受苦时，我们心里默默地生气，因为基督不会在我们自己的陪审团中给我们第一票，他也不会在这种十字架上寻求我们的建议，不是这样。除了大卫之外，上帝从未参考过十字架的选择，但是恩典做出了选择。当然，苏格兰人宁愿选择饥荒或瘟疫，而不是野蛮不自然的敌人的剑；但是不能把病人的智慧归因于他的药物：我们经常说，除了这个之外都可以；特别是如果十字架上有任何耻辱的字母，如可耻的死亡或心神错乱；但是主看到天堂和地狱之外没有什么对你更好的，只有那个，没有其他。2. 我们希望将苦难的磅重放在我们的天平上称量：哦，这太重了；因此大卫和约伯过度抱怨，哦，我的灾祸比海沙还重，约伯记 6:3，我是海还是鲸鱼，你为什么在我身上设立守望？第 7 章 12 节。上帝应该像对待鱼或兽一样对待人吗？3. 我们渴望成为我们自己悲伤境遇的创造者：因此，我们经常猛攻那些境遇，就像是苦难中的毒药一样；好像上帝因为健忘和疏忽，把那些境况漏掉了，就像画家画了整个身体，却忘了画其中一个手指；但与此同时，我们在思想中最痛苦地与之搏斗的那些境遇，正是上帝特别意图要的：这经常点燃我们的思维，用焦躁焚烧它们。如果我当初这样做，我就可以避免这场最沉重和最悲惨的灾难：如果我听从风和水手的召唤从海上出发，但是只要早了四分之一小时，我就不会被困在眼下这个死地，我被屠宰致死。如果我当时有说一句话，我可能就可以避免所有这些损失和劳动；如果不是这个人带着一个不幸的忠告和一个不幸的话，很多数十万人在战争中不会死去。 马大，约翰福音 11:21 是关于这种疾病的，因为她对耶稣说，主啊，如果你在这里，我的兄弟就不会死。她想说，这是个不幸的事，当我的兄弟去世时，基督不幸在另一个地方；但是上帝的智慧决定了这些情况，基督的缺席在那场苦难中是特别被命定的，第 15 节。耶稣明确说，拉撒路已经死了，我为你们的缘故感到高兴，因为我当时不在那里（为了使你们相信）等等。在苦难中，向十字架中最悲伤和最黑暗的情况仰望：无限的智慧并没有沉睡，而是从永恒中，凭着理解和谋划，主命定并塑造了那最悲伤的情况，即示每这个臣民应该咒骂他的君王大卫；并且他应该指责大卫流了扫罗的血，而大卫是最无辜的，而且是在他为了逃命躲避他的儿子押沙龙时，而不是其他任何时候；但是所有悲伤的情况都是根据那位设计一切、塑造我们苦难的主的旨意来塑造和构建的。 我们希望主能够除去我们十字架上的苦胆、苦艾和火焰边缘，我们渴望一些更多的安慰的蜜糖和糖与之混合。如果我们能够凭着恩典，渴望将十字架上的三种痛苦除去，那将是好的：1. 十字架的本质不是罪恶的，比如心硬；我们可以在我们的选择和决定中祈祷，不要让它成为上帝对灵魂的罪恶之灾和对我们的审判：2. 我们可以祈祷，苦难可以在基督的安慰、信心、忍耐和对苦难的属灵运用中得到缓解；3. 我们可以祈祷，它不会成为我们难以承受的负担；我们可以像说“主啊，不要引导我们入诱惑”一样，合法地选择和祈祷这一点。

Use 3. Was there shame and reproach on Christ's cross? Fy on all the glory of the world; let us not think, 1. Too much of this piece airy, windy, vain opinion of men's esteem, and their applause; 'tis but a short-living, hungry hosanna, when your name is carried through a spot or bit of this clay-stage, for a day or two; they'll wonder at your but nine nights. Christ's same spread abroad through all the country, and now he is shamed and a reproached man; now the whole people cry out, Away with him, away with him, crucify him. The ground of man's glory is his goodliness or graciousness, his [Heb. Hesed] all his endowments and brave parts, and all this glory, Isa. 40:6 is as the flower of the field: his glory has a month, and lives the poor twelfth part of a year; and Herod is gone to the worms, and his silks rotten and gone; and Shebna is tossed like a ball in a large place, and must hear this, Isa. 22:18. Thou shalt die (in a strange land) and there thy chariots of thy glory shall be the shame of thy Lord's house. 'Tis an earthly thing, Phil. 3:19. Whose glory is their shame, who mind earthly things. Hos. 4:7. I'll change their glory into shame; and when Ephraim glories in children, God sews wings to that glory, and it flies away, Hos. 9:11. As for Ephraim, their glory shall fly away as a bird. The ten tribes boasted of their strength and multitude, but the Lord saith, Isa. 17:4. The glory of Jacob shall be made thin. 2. God in a special manner sets himself in person against this glory; Isa. 23:9. The Lord of hosts has purposed to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Isa. 10:12. I'll punish the glory of the high looks of the king of Assyria. Hab. 2:16. The Lord lays a right curse on Caldee's glory; The cup of the Lord's right-hand shall be turned into thee, and shameful spuing shall be on thy glory. 3. 'Tis the sweet fruit of Christ's death and abasement, that we learn to lay down our credit under the Lord's feet, Phil. 2. Let this same mind be in you, that was in Christ Jesus: O that must be a high and an aspiring mind! for he was the high and lofty One; no, he teaches all his to be abased, v. 6. Who being in the form of God, thought it no robbery to be equal with God, v. 7 but he emptied himself; he was full of majesty and glory, but he made himself of no reputation, and an empty thing, and took upon him the form of a servant, and was made in the likeness of men—and humbled himself: ah! let never man go with high sails, nor count much of world's glory, after Jesus Christ: ah! our reputation and name is as tender to us as paper, as our skin; a scratch in it, or a rub, is a provocation cannot be expiated; as if we minded in the airy cloud of men's same, to fly up to heaven, and frothy same were as good to lay hold on Christ as fervent faith: breach of our privileges of state is more now than blasphemy against God.
3. 耶稣被钉在十字架上是否感到羞耻和责备？唉，对于世界上所有的荣耀，让我们不要想太多这些虚幻、浮华、虚荣的人们的看法和赞美；当你的名字在这块泥土舞台的一小片区域中传播一两天时，那只是一个短暂的、渴望的欢呼声；他们会对你的九夜感到惊讶。耶稣的名声传遍了整个国家，现在他成了一个受羞辱和责备的人；现在整个民众都在喊着，赶走他，赶走他，钉他在十字架上。人的荣耀的基础是他的美好或恩慈，他的一切才能和勇敢的部分，而所有这些荣耀，以赛亚书 40:6 说，就像田野的花朵一样：他的荣耀只有一个月，只能活上一年的十二分之一；希律已经被蛆虫吃掉了，他的丝绸腐烂消失了；而示巴拿像球一样被扔到一个宽阔的地方，必须听到这样的话，以赛亚书 22:18 说。你必死在一个陌生的地方，你的荣耀的战车将成为你主的家的耻辱。这是属世的事物，腓立比书 3:19 说。他们的荣耀就是他们的羞耻，他们只关心属世的事物。何西阿书 4:7 说。 我会将他们的荣耀变为耻辱；以法莲因孩子而夸耀时，上帝给那荣耀缝上翅膀，它就飞走了，何西阿书 9:11。至于以法莲，他们的荣耀将如鸟一般飞走。十个支派夸耀他们的力量和众多，但耶和华说，以赛亚书 17:4。雅各的荣耀必然消退。2.上帝以特殊的方式亲自对抗这个荣耀；以赛亚书 23:9。万军之耶和华定意使一切荣耀受辱，使地上一切尊贵的人被藐视。以赛亚书 10:12。我要惩罚亚述王高傲的目光的荣耀。哈巴谷书 2:16。耶和华对迦勒底的荣耀发出了咒诅；耶和华右手的杯要转向你，你的荣耀必被羞辱。3.基督的死亡和卑微的甜蜜果实是，我们学会将自己的声望放在主的脚下，腓立比书 2。你们当有这样的心思，就是基督耶稣的心思：哦，那必然是一个高傲和追求的心思！因为他是高高在上的；不，他教导他的人都要卑微，第 6 节。他本有神的形像，不以自己与神同等为强夺的。 7 但他却使自己虚空，他充满威严和荣耀，却使自己毫无名望，成为一无所有的东西，承担了仆人的形象，以人的样式出现，并自卑：啊！让人永远不要高傲自大，也不要过分看重世界的荣耀，而要效法耶稣基督：啊！我们的名誉和名字对我们来说像纸一样脆弱，像我们的皮肤一样；一点划痕或摩擦就是一种无法弥补的挑衅；仿佛我们在人们的虚幻云中，飞向天堂，脆弱的同样可以抓住基督，如同炽热的信仰一样：对我们的特权状态的破坏现在比亵渎上帝更为严重。

Use. 4. Now, if Christ was made a curse for us, that we might be delivered from the curse, we are comforted in Christ's being made a curse for us, in regard of, 1. Extreme love. 2. Perfection of blessedness.
使用。4. 现在，如果基督为我们成为咒诅，以便我们可以从咒诅中得到解脱，我们在基督为我们成为咒诅方面得到了安慰，原因是，1. 极度的爱。2. 完美的幸福。

For this act of love, we are assured he that will be made the curse of God for us, will be any thing. Four great steps of love were here, every one of them greater than another: 1. To be a man. 2. To be a dying man. 3. To be as a sinning man. 4. To be a cursed man.
为了这种爱的行为，我们确信他为我们成为上帝的诅咒，将成为任何事情。这里有四个伟大的爱的步骤，每一个都比前一个更伟大：1. 成为一个人。2. 成为一个将要死去的人。3. 成为一个犯罪的人。4. 成为一个被诅咒的人。

Consider these four as they grow out of the root of love. A spirit sinless and holy is a happy thing; the Son of God, being God, is a Spirit, and so in another condition than man, he was above bones and clay, and the motion of hot air going in and out at the nostrils; 'tis a sort of cumber to carry about a piece of dust of more than a hundred and fifty bits of clay, organs, five senses, two hands, two legs, head, tongue, lips, throat, shoulders, breast, back, so many fingers, toes, liths, joints, veins, muscles, then belly, stomach, heart, liver, bowels, and a number of cumbersome vessels; let them be a hundred and fifty fragments of warm, red and bloody clay, they require more than an hundred and fifty servants of clay, of meat, raiment, medicine, to serve them; and the more needy a creature is, the more miserable. A spirit is above all these, and needs not senses, nor servants to serve the senses and life; O but Christ was happy from eternity! And consider what a low loup of love as was this; The word made flesh, God manifested in the flesh, is the greatest mystery of love in the world: here God an infinite spirit made man, has need of two eyes of clay, two ears, two legs, two hands; he must come under the necessities of all these hundred and fifty organs. Can ye tell what secrets of love are here? God looks out at two clay-windows, the two eyes of a man; God walks with the two clay-legs of a man, He dwelt amongst us (saith John 1:14) he pitched his clay-tent with us, full of grace and glory; grace and glory dwelling in clay, is one of the deep wonders of the world.
考虑这四个因为它们源于爱的根。一个无罪和圣洁的灵魂是一件幸福的事情；上帝的儿子，作为上帝，是一个灵魂，所以他处于与人不同的状态，他超越了骨头和泥土，以及从鼻孔进出的热气流动；携带一块超过一百五十块泥土的尘埃，五官、五感、两只手、两条腿、头、舌头、嘴唇、喉咙、肩膀、胸部、背部、许多手指、脚趾、四肢、关节、静脉、肌肉，然后是肚子、胃、心脏、肝脏、肠道和许多笨重的器官；让它们成为一百五十个温暖、红色和血腥的泥土碎片，它们需要超过一百五十个泥土仆人、食物、衣物、药物来服侍它们；而一个生物越需要，就越悲惨。一个灵魂高于这一切，不需要感官，也不需要仆人来服务感官和生命；哦，但基督从永恒中就是幸福的！ 考虑一下这是多么低微的爱的表现；道成肉身，上帝显现在肉身中，是世界上最伟大的爱之奥秘：在这里，上帝这个无限的灵魂成为了人，需要两只泥土的眼睛，两只耳朵，两条腿，两只手；他必须承受这一百五十个器官的需求。你能说出这里有什么爱的秘密吗？上帝透过一个人的两只泥土窗户——两只眼睛——向外看；上帝用一个人的两条泥土腿行走；他与我们同住（约翰福音 1:14 说），他在我们中间搭起了他的泥土帐篷，充满了恩典和荣耀；恩典和荣耀居住在泥土中，是世界上的一大奥秘。

But, 2. We would accept to be men; but if it were referred to our choice, we must die in pain, and be tumbled in a cold hole of clay in the earth, and see the sun no more, it may be, we would take it to our advisement, ere we choosed life: Christ knew on such terms, if he should be made a creature of clay, and if the high and lofty God should be clothed with such rags, a coat of clay, so far below his beauty, he must die; yet he would be a man, a dying man; and we know what sad and sour accidents were in his death.
但是，2.我们愿意成为人；但是如果这取决于我们的选择，我们必须在痛苦中死去，并被扔进地里的冷泥坑里，可能再也看不到太阳，也许我们会认真考虑，而后才选择生命：基督知道在这样的条件下，如果他应当成为泥土的创造物，如果崇高的上帝被穿上这样的破烂，一件泥土的外衣，远低于他的美丽，他必须死亡；然而他仍然愿成为一个人，一个垂死的人；而我们知道他的死中有多么悲惨和苦涩的意外事件。

But, 3. Ye will kill an honest-hearted and ingenuous innocent man, ere ye move him to take with a fault, when he has done no fault: Job was called an hypocrite by his friends, but he would never take with it, he would maintain his own righteousness, till he died; the martyrs, ere they would take sin on them by acting it, and deny Jesus Christ, they would rather choose the gallows, torture, the teeth of lions, burning quick, or any thing: but Christ Jesus takes it patiently to stand as the thief, the bloody man, the false man, and as all the wicked men of the world: he could not act sin; but he said, Father, make me the sinner; I never stole, but let my face be blacked with theft; I never shed innocent blood, but let the stain and blot of the murderer be upon me; I never lied, but let me be as a liar, and stand so before justice; and God made him sin, 2 Cor. 5:21. When a man willingly goeth to prison for a broken man, 'tis a real acknowledgment that he takes on him the broken man's debts; 'tis as good as if he had said, Crave me for him: a moral blot to be put on an honest, holy, harmless man is a high measure of self-denial and love; Christ said, Here am I, crave me, Lord.
但是，你们会杀死一个诚实、坦率的无辜之人，只因为他没有犯错：约伯被他的朋友们称为伪君子，但他从不接受这个说法，他坚持自己的正义，直到死去；殉道者们宁愿选择绞刑、酷刑、狮子的牙齿、活活烧死，或者其他任何事情，也不愿意通过行为来承担罪恶，否认耶稣基督：但耶稣基督却耐心地承担了贼、凶手、虚伪之人以及世上所有邪恶之人的角色：他无法扮演罪恶的角色；但他说，父啊，使我成为罪人；我从未偷窃，但让我的脸被偷窃的黑暗笼罩；我从未流过无辜之血，但让凶手的污点和玷污降临在我身上；我从未撒过谎，但让我成为一个说谎者，并在公正面前如此站立；上帝使他成为罪，哥林多后书 5:21。当一个人愿意为一个破碎的人去监狱，这是对他承担破碎人的债务的真实承认；这就好像他说，为他向我索要吧：给一个诚实、圣洁、无害之人带上道德污点是一种极高程度的自我否定和爱；基督说，主啊，我在这里，求你为我索要。

But this is nothing, Christ was a man; 2. A dying man; 3. Made as a sinner, and as a wicked and unhonest man; but God blessed him, he was made a blessing of God, and that is comfort enough: no, it was not so; God made him a curse, an execrable thing; all the broad curses written in the book of the law, came on him. See Christ made clay, dying clay, as sinning clay, cursed clay: what would ye have more? Christ is as if his Father abhorred him, and would not give him one cast of his eye.
但这还不算什么，基督是一个人；2. 一个垂死的人；3. 他被塑造成一个罪人，一个邪恶和不诚实的人；但上帝祝福了他，他成为了上帝的祝福，这就足够安慰了：不，事实并非如此；上帝使他成为了一个诅咒，一个可憎的东西；所有写在律法书上的广泛诅咒都降临在他身上。看哪，基督被塑造成泥土，垂死的泥土，犯罪的泥土，被诅咒的泥土：你们还想要什么？基督就像他的父亲憎恶他，不愿意给他一眼的目光。

2. All perfection of blessedness comes to us by this, that Christ was made a curse for us, Gal. 3:14. That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith: this is the true freedom from the law, to be freed from the curse thereof, in believing Christ was made a curse for you; according to that, Rom. 6:14. For sin shall not have dominion over you, for ye are not under the law, but under grace; which doctrine is clear, Rom. 7 where expressly we are said to be freed from the dominion of the law, as the wife is freed from the law of subjection to her husband, if the husband be dead: which is a comparison, and holdeth not in all, but only in so far as the two husbands, the law and Christ, stand in opposition the one to the other: now, the opposition is, that the law has dominion to justify the legal observers of it, and guide the wife to life eternal; but the conditions are hard, and now because of the flesh impossible. Christ again, the better husband, leadeth his bride to heaven in sweeter terms, by believing in him that justifieth the ungodly, who has satisfied for our breach of the law.
2. 我们之所以得到一切福气的完美，是因为基督替我们成为咒诅，如加拉太书 3:14 所说：使亚伯拉罕的福分，因耶稣基督，临到外邦人身上，使我们因信得着所应许的圣灵。这就是真正的摆脱律法的自由，即因相信基督替你成为咒诅而摆脱了律法的咒诅，正如罗马书 6:14 所说：因为罪不能作你们的主；因你们不在律法之下，乃在恩典之下。这个教义清楚地在罗马书 7 中表明，我们明确地被宣称摆脱了律法的统治，就像妻子脱离了对丈夫的顺从的法律，如果丈夫已经死了；这是一个比喻，并不完全成立，但只有在律法和基督这两位丈夫互相对立时才成立：现在，对立的是，律法有权支持遵守它的人，并指引妻子得永生；但条件很苛刻，而且现在因为肉体的原因是不可能的。而基督作为更好的丈夫，用更甜美的言词带领他的新娘到天堂，通过信他、他称不义之人为义的他，替我们违反律法进行了替代。

3. The law hath dominion over the wife that is in subjection to it, to condemn her, if she break to this spiritual husband, in thought, word, or deed: but the two husbands both agree in this, that both command holy walking; as the apostle excellently sheweth, 1 Cor. 9:20. To them that are under the law, I am as under the law, that I might gain them that are under law: Verse 21. To them that are without law, as without law (being not without law to God, but under the law to Christ) that I might gain them that are without law: hence we teach, that the believer, married to the second and better husband Christ, is not freed from the rule and directing power of the law to lead us in the ways of sanctification and holiness; but we are freed from the dominion of the law, that it cannot justify us, nor condemn us, because in Christ we are justified by his imputed righteousness laid hold on by faith, and saved freely in him by his blood. Hence give me leave to vindicate our doctrine in this, from the wicked aspersions cast on it by Antinomians, especially by Mr. Towne.
3. 法律对顺从它的妻子具有统治权，如果她在思想、言语或行为上违背这位属灵的丈夫，法律有权谴责她。但这两位丈夫在这一点上都是一致的，即都要求圣洁的行走；正如使徒在哥林多前书 9:20 中所表明的那样：“向那些在律法以下的人，我就作像在律法以下的人，为要得那些在律法以下的人；向那些在律法之外的人，我就作像在律法之外的人，为要得那些在律法之外的人。”因此，我们教导，信徒与第二位更好的丈夫基督结合后，并没有摆脱律法的统治和指导权，引导我们走向圣洁和圣别的道路；但我们从律法的统治中得到了解脱，因为在基督里，我们因信而获得他所赐予的义，凭借他的血得以自由地得救。因此，请允许我为我们的教义辩护，反驳安提法主义者，特别是汤尼先生对它所投以的恶意诽谤。

Mr. Towne's assertion of grace against Doctor Taylor, Page 3.
唐恩先生对泰勒医生的优雅主张，第 3 页。

"When 'tis said, We are not under the law, but under grace, Rom. 6 by the word (law) I understand the moral law or decalogue, with all its authority, dominion, offices and effects; and by grace is understood the gospel of Christ. If ye were (saith he) under the power and teaching of the law, 'tis true sin would then lord it over you, in that the law is the strength of sin, 1 Cor. 15. But ye are translated into another kingdom, where the enemy ye so fear, is spoiled of all its armour, and power where on it dependeth; and your king, you now live under, doth freely communicate abundant and effectual grace of justification and sanctification, so to fortify you, that ye shall be more than conquerors; therefore fear not, only be strong in the faith thereof"
当说“我们不是在律法之下，而是在恩典之下”（罗马书 6 章）时，我理解“律法”是指道德法则或十诫，带有其所有权威、统治、职责和效力；而“恩典”则是指基督的福音。如果你们（他说）被律法的权力和教导所管辖，那么罪就会统治你们，因为律法是罪的力量（歌林多前书 15 章）。但是，你们已经脱离了一个敌人依赖其力量和武器的国度，并转入了另一个国度。你们现在所侍奉的君王自由地传达称义和成圣的丰盛和有效的恩典给你们，以使你们更胜有余。所以不要害怕，只要坚定有信心。

Answ. 1. Not to mind Mr. Towne that elsewhere he meaneth by the law, that we are not under, not the moral law only, but the ceremonial also; if we be freed from all authority of the law, then hath the sixth command no authority from God to teach that murdering of our brother is a sin, that idolatry is contrary to the second command; then all acts of holiness and worship performed by the believer, must be will-service and will-worship: for if the law do not teach and direct us what is holy walking, what sin; the gospel, by the Antinomian way, doth not teach any such thing in the letter; then it is all unwritten will-walking, that a believer doth; this is licence, not holiness, we are called unto.
答案 1：不要在乎汤恩先生在其他地方所指的法律，即我们不仅不受道德法律的约束，还不受仪式法律的约束；如果我们从法律的所有权威中解脱出来，那么第六诫没有上帝的权威来教导我们杀害兄弟是一种罪恶，拜偶像是违背第二诫的；那么信徒所进行的一切圣洁和敬拜行为，必须是自愿的和随意的；因为如果律法不教导和指导我们何为圣洁行走，何为罪恶；福音，按照反律法主义的方式，也不在信件中教导任何这样的事情；那么信徒所做的一切都是未写下的自愿行走，这是许可，而不是我们被呼召去行的圣洁。

2. Then is it not the law's office to reveal sin to us? Paul saith contrary, Rom. 3:20. For by the law is the knowledge of sin. Rom. 7:7. I had not known lust, except the law had said, Thou shalt not covet. Free a believer from all the offices of the law, then the believer, when he lies and whores, and murders, is not obliged to know or open his eyes, and see from the light of the law that these be sins; for Mr. Towne looseth him from all the offices of the law: Paul misjudged himself, when in his believing condition, he saith, Rom. 7:14, 15. For we know that the law is spiritual, but I am carnal, sold under sin.
那么，难道不是法律的职责向我们揭示罪恶吗？保罗说相反，罗马书 3:20 说，因为借着律法，人才知道罪。罗马书 7:7 说，我本来不知道贪欲，若不是律法说：“不可贪恋。”如果把信徒从律法的一切职责中释放出来，那么当信徒撒谎、淫乱和谋杀时，他就没有义务去认识或睁开眼睛，从律法的光中看到这些是罪恶；因为汤尼先生使他从律法的一切职责中解脱出来。保罗在他信仰的状态下误判了自己，他在罗马书 7:14、15 中说：“我们知道律法是属灵的，但我是属肉体的，是卖给罪的。”

3. From the law's teaching of believers, to infer that the law lordeth it over a believer, is a great fallacy.
从法律对信徒的教导中推断出法律统治着信徒是一个巨大的谬误。

4. If the enemy sin be spoiled of all power, even of indwelling and lusting against the Spirit, then the believer cannot fail against a law; then he may say, he has no sin, which John saith is a lie.
如果敌人的罪被剥夺了所有的力量，甚至无法在灵性中居住和欲望，那么信徒就不会违背律法；那么他可以说，他没有罪，约翰说这是谎言。

5. If Christ communicate abundant effectual grace of sanctification, then is sanctification perfect; but the scripture saith the contrary, In many things we offend all; and we are not perfect in this life, nor are we more than conquerors in every act of sanctification. Nor is that Paul's meaning, Rom. 8 that we are never foiled, and that lusts in some particular acts have not the better of us too often, but that finally, in the strength of Christ, the saints are so far forth more than conquerors, that nothing can work the apostasy and separation of the saints from the love of God in Christ.
5. 如果基督传递了丰富而有效的成圣恩典，那么成圣就是完美的；但经文说了相反的话：“我们众人在许多事上常常失脚”；我们在这一生中并不完全，也并不在每一次成圣的行动中都得胜有余。保罗在罗马书 8 章所说的并不是我们从来没有失败过，也不是在某些特定的行动中，私欲并没有经常战胜我们；而是最终，在基督的力量中，圣徒是远胜于一切的，没有什么能够使圣徒背弃基督的爱或与基督分离。

Mr. Towne's assertion of grace, pag. 4, 5.
汤恩先生关于优雅的主张，第 4 页，第 5 页。

"Mark three grounds of mistakes: 1. That justification and sanctification are separable, if not in the person, yet in regard of time and word of ministration, as if the gospel revealed justification; the law were now become an effectual instrument of sanctification: 2. That to ease men of the law's yoke, is to suffer them to range after the course of the world, and their own fleshly lusts; not considering that the righteousness of faith unites them to Christ their Lord, Head and Governour, that they may be led by his free Spirit, and swayed by the sceptre of his kingdom: 3. That all zealous and strict conformity to the law of works, tho' but in the letter, is right sanctification."
指出错误的三个理由：1. 两种义（称义和成圣）是可以分开的，就算不是在个人身上，也可以在行政上时间上分开，好像福音启示了称义，律法现在成为成圣的有效工具；2. 保守人不受律法的约束就是允许他们追随世界的潮流和自己肉体的私欲；不考虑到信心的公义使他们与他们的主、头和主管基督联合在一起，使得他们可以受到他自由的圣灵的引导，并受到他国度的权杖的控制；3. 所有对行为律法的热忱和严格一致，即使只有文字上，也是正确的成圣。

Answ. 1. Not any of these are owned by Protestant divines; they are Mr. Towne's forged calumnies. To the first, I cannot see that sanctification is any thing at all by Antinomian grounds but meer justification; and that he is an Antinomian saint, that believeth Christ satisfied, and performed the law for him, but no letter of law or gospel layeth any obligation on him to walk in holiness. But the gospel only revealeth ingrafting of the branch in Christ the vine-tree and stock of life and the bringing forth fruits, by the faith of Christ, to be the only true sanctification; but if the apples be not of the right seed, and conform to the directing rule of all righteousness, the law of God, they are but wild grapes. We never made the law the effectual instrument of sanctification; a help it is, being preached with the gospel; but neither is the gospel of itself the effectual instrument of sanctification, except the Spirit of grace accompany it, nor the law of it self.
答案 1：这些都不是由新教神职人员拥有的，它们是汤恩先生伪造的诽谤。对于第一个问题，我看不出在反法定主义的观点下，成圣有任何意义，只是纯粹的称义；而那些相信基督已经满足并履行了律法，但律法或福音的任何文字都没有对他们产生行走在圣洁中的义务的人，他们是反法定主义的圣徒。但福音只揭示了将枝条嫁接在基督这棵葡萄树和生命之根上，并通过对基督的信仰结出果实，作为唯一真正的成圣；但如果苹果不是正确的种子，并符合上帝的法律的指导规则，那它们只是野葡萄。我们从未将律法作为成圣的有效工具；它是一个帮助，在福音传讲时被宣讲；但福音本身也不是成圣的有效工具，除非恩典的圣灵与之同在，律法本身也不是。

2. The second is a calumny also: but we would desire to know how Antinomians can free themselves of it; for the righteousness of faith doth not so unite believers to Christ as to their governour, so as Christ governeth them by the Spirit and the word, for the letter of the whole word, both law and gospel (say (a) they) holdeth forth nothing but a covenant of works; to search the scripture, (b) either law or gospel, is not a sure way of searching and finding of Christ; and Mr. Towne passeth in silence all guidance of the saints, by commandments of either law or gospel, and tells us of a leading by a free Spirit only. So that by Antinomians, we are no more under the gospel as a directing and commanding rule, than we are under the law. What hindereth then but Antinomian justification bids us live as we list? We think the gospel commandeth every duty and forbiddeth every sin, as the law doth, under damnation; what is sin to the one, is to the other. But the gospel forbiddeth nothing to a justified believer under the pain of damnation, more than to Jesus Christ. 2. A dead letter forbiddeth no sin, commandeth no duty; but the gospel of itself, without the Spirit, is a dead letter, as well as the law; the major is the Antinomian doctrine, the assumption is undeniable.
第二个也是诽谤：但我们想知道 Antinomians 如何摆脱它；因为信仰的义并没有像他们的统治者一样将信徒与基督联合起来，以至于基督通过圣灵和道来统治他们，因为整个圣经的文字，包括律法和福音（他们说）都只是展示了一个行为契约；搜索圣经，无论是律法还是福音，都不是确保寻找到基督的可靠方法；而且 Towne 先生对圣徒的引导，无论是律法还是福音的命令，都保持沉默，只告诉我们只有自由的圣灵引导。所以，根据 Antinomians 的说法，我们在福音中不再受到指导和命令的规则，就像我们在律法下一样。那么，除了 Antinomian 的称义要求我们随心所欲地生活之外，还有什么阻止我们呢？我们认为福音命令每一个责任，并禁止每一个罪恶，就像律法在定罪之下所做的一样；对于一个称义的信徒来说，福音对任何事物的禁止都不会比对耶稣基督更加严厉。 一封死信不能禁止罪恶，也不能命令责任；但福音本身，没有圣灵，也是一封死信，就像律法一样；主要是反法主义的教义，这个假设是不可否认的。

3. Pharisaical conformity to the law we disclaim; but if any could be strictly and perfectly conform to the law of works, as Christ was, we should think such a man perfectly sanctified; but, through the wickedness of the flesh, that is unpossible. I know not what Mr. Towne means by a conformity to the law, though but in the letter; if he means that the literal meaning and sense of the law requireth no spiritual, inward, and compleatly perfect obedience, he is no good doctor of the law; and if it be not such an obedience, it is not zealous and strict obedience. But it is ordinary to Antinomians now to term these whom the prelatical party of late called Puritans and strict Precisians, because they strove to walk closely with God, Pharisees and out-side professors, who think to be justified and saved by their own righteousness; so far are they at odds with sanctification. If, by conformity to the law in the letter, Mr. Towne means external obedience, without faith in Jesus Christ, or union with him; he knows Protestant divines acknowledge no sound sanctification, but that which is the natural issue and fruit of justification, and flows from faith which purifieth the heart; and such strict conformity to the law as floweth from saving faith, we hold to be true sanctification, though all enemies to holy walking cry out against it, such as mockers of all religion, the Prelatical and Antinomian party, who mock strict walking, and long prayer, and humble confession of sins, and smiting of conscience for sin.
我们拒绝法律教条主义的一致性；但如果有人能严格完全遵循行为的法律，如同基督一样，我们会认为这样的人完全成圣；但由于肉体的邪恶，这是不可能的。我不知道汤恩先生所说的教条主义的一致性是指什么；如果他是指法律的字面意义和意思不需要属灵、内在和完美的顺从，那他不是良好的律法教授；如果不是这样的顺从，那就不是热切和严格的顺从。但反对律法主义者现在通常称呼那些长期被主教派别称为清教徒和严格的主义者的人为法利赛人和外表教授，因为他们努力与上帝同行，他们想通过自己的义得称义并得救；他们与成圣相距甚远。如果通过法律的字面意义的一致性，汤恩先生 Towne 指的是对耶稣基督没有信仰或与他没有合一的外在顺从；他知道新教神学家承认只有那种是由称义而来、并源自净化心灵的信仰的合乎正当化的圣洁才是真正的圣洁；而那种源自拯救的信仰的严格遵守律法，我们认为是真正的圣洁，尽管所有反对圣洁行走的敌人都在嘲笑它，比如嘲笑一切宗教的人、主教派和反律法主义者，他们嘲笑严格的行走、长时间的祷告、谦卑地承认罪过和因罪过而受责备的良心。

Towne, page 5.
城镇，第 5 页。

"Blind and sinister suspicion, and causeless fear, inclined doctor Taylor to this exposition, to say, our apostle looseth no christian from obedience and rule of the law, but he dares not trust a believer to walk without his keeper; as if he judged no otherwise of him than of a malefactor of Newgate, who would run away, rob, kill, play his former pranks, if the jailor or his man be not with him, when he is abroad."
盲目和邪恶的怀疑以及无端的恐惧使得泰勒医生倾向于这种解释，他说，我们的使徒不会使任何基督徒违背法律的服从和规则，但他不敢相信一个信徒能够在没有监护人的情况下行走；好像他对他的看法与纽盖特监狱的罪犯没有什么不同，如果他在外面没有狱卒或他的人陪伴，他会逃跑、抢劫、杀人，玩他以前的恶作剧。

Answ. 1. There is a twofold keeping in of sinners, one merely legal, such as that of wicked men, Psal. 32:9. Who are like the horse or mule, and have no understanding, whose mouth must be held in with bit and bridle lest they come near unto you; the law hath not power over wicked men ever with terrors of hell and the curse of God, because often they be given up to a hard heart (and what cared Pharaoh, who was under the law, for this keeper?) and to a reprobate mind, and to any that commit sin with greediness, having the conscience burnt with a hot iron, and being past feeling, Rom. 1:28, 29; Eph. 4:17, 18, 19; 1 Tim. 4:2. The law is no keeper; they care no more for Mr. Towne's goal, than a lion doth for the crying of a shepherd; he will not abase himself for it: all the restraint that law lays on a natural man, is when the conscience is wakened, or some great plague is on Pharaoh, then he dare not keep the people captive. But Antinomians have a good opinion of slaves of Satan, who judge them to be civil and externally honest devils, and make limbs of hell of a good sweet calm nature, who stand naturally in awe of God's law; but, Rom. 3:9, 10, 11 among the whole tribe and race of mankind, Jews and Gentiles, see what they care for the Antinomian goaler, the law; they believe not one word of the law, saith ver. 11. There is none that understandeth, there is none that seeketh God, ver. 12. They are all gone out of the way (where is the keeper, now, and his sword, and spear?) they are altogether become unprofitable, there is none that doth good, no not one, ver. 13. There throat is an open grave, with their tongues they have used deceit, the poison of asps is under their lips, &c. The law layeth not naturally a bridle on the outer man; but observe that the conscience be restrained and awed by the law, and under any natural remorse for sin committed or to be committed, is a sinful bondage that Christ must deliver us from. 1. Then, stupefaction and deadness of conscience not to care for the law of God, more than a prisoner who has broken goal, and now is in hedges and high-ways robbing and murdering, cares for his old keeper, is to Antinomians mortification, and a crucifying of old Adam. 2. Job's not daring to lift his arm against the fatherless, chap. 31 must be the power of old Adam in him; David's bones broken for his adultery and murder, must be the power of old lusts in him. 3. Then the less tenderness of conscience and fear for sin as sin, the more mortification of lust. 4. Grace as grace, stupifieth and deadneth conscience; so Antinomians must teach.
答案 1：禁止罪人的方式有两种，一种纯粹的法律方式，比如邪恶人 Psalm32:9。这些人好像没有聪明似的马和骡子，嘴必须用辔头和嚼环勒住，否则就不肯服服在你手下。律法对于邪恶的人没有权力，即使是用地狱的恐惧和上帝的咒诅，因为他们经常被放弃到刚硬的心（法老是谁在律法之下，在乎这个守卫呢）；被弃绝的心（任意去犯罪，以贪婪心）；受着良心被烙的火（冒犯之心)，到底无良知 Rom. 1:28,29；Eph. 4:17,18,19；1 Tim. 4:2。律法不能管束他们，他们对于 Towne 先生的监狱像狮子对于牧羊人的哭声一样，不把自己降卑；律法对于自然人的唯一约束是当良心被唤醒，或者法老身上有大灾难的时候，他才敢禁止人民。但是 Antinomians 对于撒旦的奴仆却有一个好的想法，认为他们是道貌岸然的魔鬼，把良好、温和、自然敬畏上帝律法的人作为地狱的肢体；但是在罗马书中 … 3:9, 10, 11 在整个人类的部落和种族中，无论是犹太人还是外邦人，看看他们对于法律这个反法者的关注，他们根本不相信法律的一句话，如第 11 节所说。没有人明白，没有人寻求上帝，第 12 节说。他们都走错了路（看看看守者现在在哪里，他的剑和矛呢？）他们都变得毫无用处，没有一个人行善，没有一个人，第 13 节说。他们的喉咙是敞开的坟墓，他们的舌头是用欺骗的方式使用的，毒蛇的毒液就在他们的嘴唇下面，等等。法律并不自然地对外在的人施加约束；但要注意，良心必须受到法律的约束和威慑，并在对犯下的或将要犯下的罪行感到任何自然的懊悔时，这是基督必须拯救我们脱离的一种罪恶的束缚。1.然后，良心的麻木和死寂，对上帝的律法不关心，就像一个越狱的囚犯，现在在篱笆和大街上抢劫和谋杀，对他的老看守一样，这对于反法者来说是一种苦行，并且是对旧亚当的钉死。2.约伯不敢对孤儿伸手，章节。 31 岁的他一定有着亚当的力量；大卫因为通奸和谋杀而骨折，这一定是他内心的旧欲望的力量。3. 那么，对于罪恶的良心和对罪恶的恐惧越少，对欲望的克制就越多。4. 恩典本身会使良心麻木和死亡；所以安提法派必须这样教导。

2. Men naturally do more good for the praise of men, and are more afraid to do ill, for the ax and the gibbet of the magistrate, than for any fear of hell or judgment of the law of God. Towne cannot speak of this keeper; there is a second restraint that the law mixt with the love of Christ layeth on the godly and believer, and he has need of this keeper; so Joseph saith Gen. 42:18. This do and live, for I fear God: there was a keeper over Job, that he durst not lift up his hand against the fatherless, chap. 31 why ver. 23. For destruction from God was a terror to me, and by reason of his highness I could not endure: And this keeper in the conscience, smites David's heart, when he renteth but the lap of Saul's garment, and keeps him that he dare not kill him. This was not legal bondage; for Christ commanded (Mat. 10:28, 29; Luke 12:5) us to fear him that can cast both soul body in hell. rather ere we deny him before men who can but kill the body; and, 1 Pet. 2:17; Col. 3:22; Acts 9:31; Acts 13:16 it is commanded to us. I grant, the object of this fear is not so much hell, as the offending of God, but it is commanded in the law of God: but Mr. Towne will have the believer so free, so perfect, as the law needeth not to teach and direct him in one step; he doth all without a keeper, or one letter of a command, by the free impulsion of a spirit separated from scripture: that is right down, a believer is neither under law nor gospel, but a spirit separated from the gospel and all letter of it, and from the law, guides him.
男人天生更多地为了得到人们的赞扬而行善，也更害怕做坏事，因为害怕法官的斧头和绞刑架，而不是害怕地狱或上帝的审判。城市无法谈论这个守护者；法律与基督的爱结合在虔诚的信徒身上施加了第二个限制，他需要这个守护者；所以约瑟夫在创世记 42:18 中说：“你们要这样行才可存活，我敬畏神。”约伯也有一个守护者，他不敢伸手伤害孤儿，参见约伯记 31 章 23 节：“因为神降的灾祸使我恐惧，又因他的威严，我不能行这事。”这个守护者在良心中责打大卫的心，当他只撕裂扫罗衣服的边角时，保护他不敢杀害扫罗。这不是法律的奴役；因为基督命令我们（马太福音 10:28, 29；路加福音 12:5）害怕那能把灵魂和身体都投入地狱的人，而不是在人面前否认他的人，他们只能杀害身体；而且，彼得前书 2:17；歌罗西书 3:22；使徒行传 9:31；使徒行传 13:16 也命令我们如此。我承认，这种害怕的对象不是地狱，而是得罪上帝，但这是上帝的律法所命令的。但是，先生... 唐会使信徒如此自由，如此完美，以至于法律无需在一步之间教导和引导他；他完全不需要看守人或命令的一字一句，而是由一个与圣经分离的灵的自由推动来完成一切。这实际上意味着，信徒既不在律法下，也不在福音下，而是由一个与福音及其所有文字分离的灵来引导他。

Towne, Pag. 5, 6.
城镇，第 5 页，第 6 页。

"But I muse why you omit to show what it is to be under grace, which is the member opposite to being under the law. Paul treateth of sanctification, and yet maketh this contrariety of being under the law, and under grace: the law must be taken comprehensively, with all his offices and authority; and that the reason is firm, that sin shall not have dominion over him who liveth under the grace of the gospel, because it hath a sanctifying virtue and power in it to subdue sin."
但我思考为什么你忽略了展示什么是属于恩典之下的，这是与属于律法相对的成员。保罗谈论了成圣，但却提到了属于律法和属于恩典的对立：律法必须被全面地理解，包括其所有的职责和权威；而这个原因是坚定的，即罪不会统治那些生活在福音恩典之下的人，因为福音恩典具有使罪恶屈服的圣化力量和能力。

Answ. Dr. Taylor did not omit to expound what it is to be under grace, if you had not omitted to read his words, he is clear to any unpartial reader: but let your exposition stand; sin shall have no dominion over you, for ye are not under the law, as teaching, directing, regulating believers in the way of righteousness, but under grace, that is, under the gospel, which giveth power to subdue sin, without any ruling, teaching or directing power of the law: but what is the power of subduing sin to Antinomians, I pray you? Not sanctification, as in words they say; but justification, that is a power to believe Christ by doing and suffering has fulfilled and obeyed the law for you, but ye are under no command to walk according to the rule of righteousness in the law; so that to be under the law, is just contrary to personal and real sanctification and walking in love and evangelick duties, even as to be under the law, and to be under grace, are opposed by the apostle: then, as we are obliged, not to be under the law, but under grace, so are we obliged to no personal sanctification or holy walking, but to objective and imputative sanctification only, that is, only to believe in Christ as made our righteousness and sanctification. Now, as we are not obliged to be inherently righteous, so are we not obliged to be inherently and personally sanctified and holy, for that is to be under the law, as the rule of righteousness: now we are freed from the law as our rule of righteousness, and from the law with all its offices and authority, saith Mr. Towne; and to remain under the law as a rule of righteousness, and to walk holily, as being obliged from the conscience of any command either of law or gospel, is legal bondage, from which Christ has set us free; as to be circumcised is a part of the law-yoke, so they teach; then to be inherently holy is unlawful to Antinomians.
答：如果你没有忽略阅读他的话，泰勒博士并没有遗漏阐述什么是在恩典之下。对于任何公正的读者来说，他的意思是清楚的。但让你的解释保持不变；罪不会统治你们，因为你们不在律法之下，律法不再教导、指导和规范信徒走向公义的道路，而是在恩典之下，也就是在福音之下，福音赋予了战胜罪恶的力量，没有律法的统治、教导或指导的力量。但我请问你，对于反律法主义者来说，战胜罪恶的力量是什么？ 不是圣化，就像他们所说的那样；而是称义，这是一个相信基督通过行动和受苦来完成并遵守了法律的权力，但你们没有命令按照法律的规则行走；所以，被束缚于法律之下，正好与个人和真正的圣化以及以爱和福音职责行走相反，就像被束缚于法律之下和被束缚于恩典之下一样，是使徒所反对的：因此，正如我们有义务不受法律的约束，而受恩典的约束，我们也没有义务进行个人的圣化或圣洁的行走，而只有客观和归因的圣化，也就是只相信基督成为我们的义和圣洁。现在，正如我们没有义务成为本质上的义人，我们也没有义务成为本质上和个人上的圣洁，因为那就是受法律的约束，作为公义的规则：现在我们已经从法律中解脱出来，作为我们的公义的规则，以及从法律的一切职责和权威中解脱出来，如 Mr.所说。 城镇；遵守法律作为公义的准则，并以圣洁的方式行走，是出于对法律或福音的任何命令的责任感，这是法律的束缚，基督使我们摆脱了这种束缚；正如割礼是法律的一部分，他们教导说，那么内在的圣洁对反法律主义者来说是不合法的。

Mr. Towne, Page 6.
汤恩先生，第 6 页。

"Yet I wish that I be not mistaken, for I never deny the law to be an eternal and inviolable rule of righteousness: but yet affirm, that 'tis the grace of the gospel which effectually and truly conformeth us thereunto."
然而，我希望不被误解，因为我从不否认法律是永恒和不可侵犯的正义准则：但我坚称，是福音的恩典真正有效地使我们遵循这一准则。

Answ. 1. I wish Mr. Towne do mistake; for he that teacheth that believers are freed from the law, as a rule teaching and directing, and from the law with all its offices and authority; be denieth the law to believers to he an eternal and inviolable rule of righteousness, or then he must speak contradictions, to wit, that the believer is not under the law as a rule of righteousness; for so (saith Towne) he should not be under grace, which is contrary to the apostle, Rom. 6:14 and yet he is under the law as an eternal and inviolable rule of righteousness. For I ask, To whom is the law an eternal and inviolable rule of justice? to the believer or no? If to the believer, then he must be under it; but Antinomians say, that is Pharisaical and Popish; that is, to put Christ's freeman (saith Towne) under his old keeper the law, as if he were a malefactor. If the law be no eternal and inviolable rule of righteousness, why doth Mr. Towne say so.
答案 1：我希望汤恩先生犯错；因为他教导信徒从律法中得到自由，作为一种教导和指导的规则，以及从律法及其所有职责和权威中得到自由；他否认律法对信徒来说是永恒和不可侵犯的正义规则，否则他就必须说出矛盾之处，也就是说，信徒不受律法作为正义规则的约束；因此（汤恩说）他就不应该在恩典之下，这与使徒保罗在罗马书 6:14 中相反，然而他又在律法下作为永恒和不可侵犯的正义规则。因此我问，律法对谁来说是永恒和不可侵犯的正义规则？对信徒来说还是不对？如果对信徒来说，那么他必须受其约束；但是反法定主义者说，那是法利赛人和天主教徒的观点；也就是说，把基督的自由人（汤恩说）置于他的旧监护人律法之下，好像他是个罪犯。如果律法不是永恒和不可侵犯的正义规则，为什么汤恩先生要这样说呢？

2. That rule to the which the grace of the gospel doth conform us, that rule we must be under; but Mr. Towne saith, The grace of the gospel truly conformeth us to the eternal and inviolable rule of righteousness; ergo, &c.
那个恩典使我们顺服的规则，我们必须遵守；但是 Towne 先生说，福音的恩典真正使我们符合永恒和不可违背的正义准则。因此，等等。

3. An inviolable rule of justice cannot be violated and contraveened by these to whom it is a rule without sin, else 'tis not an inviolable rule: then, if believers cannot violate the law, and murder, and commit adultery, but they must sin by violating the rule; then, as believers are obliged not to murder, nor to commit adultery, so must they be under the inviolable rule of righteousness; contrary to which Antinomians teach. All that Mr. Towne can say against us in this argument, is a calumny, that we make the law, not the gospel, to give power to subdue sin; but the truth is, neither law nor gospel giveth grace, but the God of grace hath promised in the gospel, grace, and a new heart and a new spirit to the elect: and grace goeth not along with the gospel, as a favour of equal extension with the preached gospel; but millions hear the gospel, who remain void of grace, and have no right to any promise of grace. The law leaveth not off to be the rule of righteousness, though it cannot effectually make its disciples holy and conform to the rule; no more than the gospel should not be the law and rule of faith, because without the influence of the Spirit of grace it can make no disciples conform to Jesus Christ and his image; for, many elect, for a long time hear the gospel, and have no grace to obey, while the time of conversion come; and many are more blinded and hardned, that the gospel is preached to them; and it were better they had never heard nor known the way of truth.
不可侵犯的正义规则不能被那些将其视为无罪之规则的人所违反和违背，否则它就不是不可侵犯的规则：所以，如果信徒不能违反法律，杀人和通奸，而必须通过违反规则来犯罪；那么，正如信徒有义务不杀人，也不犯奸淫，他们必须遵守不可侵犯的正义规则；这与安提法派的教导相反。汤恩先生在这个论点上对我们的反驳只是诽谤，他说我们让法律而不是福音赋予战胜罪恶的力量；但事实是，既不是法律也不是福音赋予恩典，而是恩典之神在福音中应许选民恩典、新心和新灵；恩典并不随福音一同前进，作为与传讲的福音同等范围的恩惠；但有数以百万计的人听到福音，却仍然没有恩典，也没有享有任何恩典的应许的权利。 法律仍然是公义的准则，尽管它不能有效地使其门徒成圣并遵循准则；就像福音不应该成为信仰的法律和准则一样，因为没有恩典的圣灵的影响，它不能使门徒们顺从耶稣基督和他的形象；因为许多蒙拣选的人长时间听到福音，却没有恩典去顺从，直到转化的时候才来临；而许多人在听到福音后更加盲目和顽固；他们最好从未听说过或了解过真理的道路。

Towne, page 6, 7.
城镇，第 6 页，第 7 页。

'Rom. 7:6. The meaning is, Through faith is bred assured confidence, lively hope, pure love toward God, invocation of his name, without all wavering, or doubting or questioning his good-will, audience and acceptance, which could never be attained by all the zeal and conscience towards God, according to the law of works. —— And the knowledge of the glory of God, is given according to a covenant of meer, grace, without addition or mixture of works —— and the opposition is plain to be not so much between the gross hypocrite (who is only brought to outward subjection and correspondency to the law) as between him that in good earnest and in down-uprightness of heart, giveth over himself wholly to the law of God, Rom. 10:2 (as the wife to the husband and guide of her youth) to be ordered in all things, inwardly and outwardly, after the mind of God therein according to his legal conscience, which is never pacified with works; and the man who knoweth and worshippeth God alone, according to the gospel of grace.'
罗马书 7:6。意思是，通过信仰培养出确信的信心，活泼的希望，纯洁的对上帝的爱，对他的名的呼求，没有任何动摇、怀疑或质疑他的善意，得到他的倾听和接纳，这是按照行为法则无法达到的，即使是所有对上帝的热忱和良心。——而对上帝荣耀的认识是根据纯粹的恩典的约定给予的，没有加入或混合任何行为。——而对立之处明显不是在于那些虚伪的人（他们只是被迫外表上顺从和符合法律），而是在于那些真心实意、全心全意地将自己完全交给上帝的人，罗马书 10:2（就像妻子对待丈夫和她青春时的引导者一样），在一切事情上都按照上帝的心意来安排，内外一致，根据他的法律良心，这种良心永远不会因为行为而平静；而那个只认识和崇拜上帝的人，根据恩典的福音。

Answ. This is a close perverting of the word of truth. 1. The Antinomian. Faith may here be smelled, that by faith is bred assured confidence, without all wavering, fear or doubting, &c. Then, whoever once doubt or waver, are yet under the law of works; a doctrine of despair to broken reeds, who are not under the law, but married to a new husband Christ, and yet cry, Lord, I believe, help my unbelief: why fear ye, O ye of little faith? Is there not doubting here, and a broken faith, which Christ softly bindeth up.
这是对真理之词的严重歪曲。1. 反律法主义者。信仰在这里可以被嗅到，通过信仰培养出无所动摇、无惧无疑的确信等等。那么，无论谁一旦怀疑或动摇，仍然受制于行为的律法；这是对破碎的芦苇的绝望教义，他们不受律法的约束，而是与新丈夫基督结合，却呼喊着：“主啊，我信，求你帮助我的不信。”你们为什么怕呢，你们这小信心的人？这里难道没有怀疑和破碎的信心，而基督却温柔地将其修补好。

2. The covenant of grace and gospel commandeth faith, and also good works as witnesses of our faith; but Towne will have good works, in any notion of an evangelick command, to stand at defiance with a covenant of mere grace, when grace is the fountain and cause to our walking in Christ, 2 Cor. 1:10. By the grace of God, we had our conversation in the world; in simplicity and godly sincerity. 1 Cor. 15:10 I laboured more abundantly than they all, yet not I, but the grace of God, that is in me. 'Tis true, holy walking by the grace of God, and Christ's righteousness, put together in justification, is a wicked mixture, which we detest.
2. 恩典的约定和福音要求信仰，并且也要求善行作为我们信仰的见证；但是，当恩典是我们在基督中行走的源泉和原因时，汤恩却认为任何关于福音命令的善行都与纯粹的恩典的约定相抵触。哥林多后书 1:10：“我们是凭着神的恩典，在世为人，行事为人，不凭着世上的聪明，乃凭着神的恩典。”哥林多前书 15:10：“我比众使徒劳苦还多，然而不是我，乃是神的恩典与我同在。”诚然，凭着神的恩典和基督的义行走是一种邪恶的混合，我们憎恶。

3. The opposition, Rom. 7 is between any unconverted man under the law, be he hypocrite, or a civil devil, or be he any other man, on the one part; and a believer married to Christ, and dead to the law, on the other; for that which is common, not to gross hypocrites only, but to all natural men out of Christ, is ascribed to the man that is under the law, by the apostle; as, (1.) He is under the law's dominion and condemnation, v. 1. The law has power over him, as the living husband over the wife, v. 2. (3.) The poor man cannot look to Jesus, to another lover and husband; the law as a hard husband leads him, and cries, Obey perfectly, or be eternally damned. (4.) He is a man in the flesh, in whose members concupiscence and lust rageth; as a young vigorous mother bringeth forth children, lusts of the flesh to death, as married to hell the second death, v. 5. (5.) He serves God according to the oldness of the letter, that is, carnally, hypocritically, like an out-side of a rotten Pharisee, and not according to the newness of the Spirit, that is, in a spiritual manner.
3. 反对派，罗马书第 7 章，一方面是任何未归信的人在律法下的对立，无论他是伪君子还是世俗的恶魔，或者是其他任何人；另一方面是与基督结婚并对律法死亡的信徒；因为使徒将不仅仅是明显的伪君子，而是所有不在基督里的自然人所共有的特征归于在律法下的人；如，（1）他受律法的统治和定罪，第 1 节。律法对他有权力，就像活着的丈夫对妻子有权力一样，第 2 节。（3）可怜的人不能仰望耶稣，寻求另一个爱人和丈夫；律法作为一个严厉的丈夫引导他，并呼喊，完全顺从，否则永远受刑罚。（4）他是一个有肉体的人，他的肢体中充满了贪欲和欲望；就像一个年轻而有活力的母亲生下肉体的欲望，导致死亡，就像与地狱和第二次死亡结婚一样，第 5 节。（5）他按照信仰的旧约侍奉上帝，也就是肉体上的，伪善的，像一个腐烂的法利赛人的外表，而不是按照灵性的新约，也就是以属灵的方式侍奉。

Yet Mr. Towne extols him, 'As one that in good earnest and downrightness of heart, yieldeth and giveth over himself to the law of God (as the wife to the husband) to be instructed and ordered in all things, inwardly, and outwardly, after the mind of God.' But no unconverted man can be said so to do, except Antinomians be gross Pelagians. But, I think, Antinomians, with Mr. Crispe, think the person under the law in all this chapter to be the believer, personating or acting the person of a scrupulous believer, under a temptation of doubting: but clear it is, Paul speaks of a man under the law, in the flesh; and in opposition to him, of one under grace; of one married to the law, and of one married to Christ; in the first part of the chapter, of one in the flesh, and so unrenewed, v. 5. For when we were in the flesh, &c. and of that is dead to the law, married to Christ, and serves the Lord spiritually. And 'tis clear, that the apostle counteth it a part of deliverance from the law, and a fruit of our marriage to God, that, (v. 4) we bring forth fruits to God, and walk holily. (2.) That the motions of sins bring forth wicked works, as children to the second death, v. 5. (3.) That we serve the Lord (v. 6) in newness of Spirit, and walk in Christ.
然而，汤恩先生赞扬他，“作为一个真诚和坦率的人，他全心全意地将自己交给上帝的律法（就像妻子对丈夫一样），在内外的一切事情上接受上帝的教导和指引。”但是，除非安提诺米派是明显的佩拉奇主义者，否则没有未得救的人可以这样做。但我认为，安提诺米派和克里斯普先生认为，在这一章中，被律法束缚的人是信徒，扮演或扮演一个怀疑的虔诚信徒的角色。但很明显，保罗谈到的是一个在肉体中受律法束缚的人，并与他相对立的是一个在恩典之下的人；一个与律法结婚的人，一个与基督结婚的人；在这一章的前半部分，谈到了一个在肉体中的人，因此未得重生，第 5 节说：“我们在肉体中的时候，……”并且谈到了那个已经死于律法、与基督结婚并以属灵的方式事奉主的人。而且，很明显，使徒认为从律法中解脱出来，并且成为上帝的配偶的一个果实是，我们带来了对上帝的果子，并以圣洁的方式行走（第 4 节）。第二，罪的行动会产生邪恶的行为，就像第二次死亡的孩子一样（第 5 节）。第三，我们以新的灵性事奉主（第 6 节），在基督里行走。

Now, Mr. Towne, as setting himself to contradict Paul, saith, page 6. This is an addition and mixture of works and faith, and cannot stand with a covenant of mere grace.
现在，汤恩先生，他自己试图反驳保罗，第 6 页说。这是行为和信仰的结合和混合，与纯粹恩典的契约不相符。

Towne, p. 8.
城镇，第 8 页。

'How can Christ redeem us from the law, being under the law for us, except believers be redeemed from the law, in that same very sense and extent that Christ was under it, as a Mediator? But was not Christ under the rule and obedience also, as well as under the reign to death, seeing he came to do the will of his Father, and fulfil all righteousness, Mat. 3:15.
基督如何能从律法中救赎我们，除非信徒们以与基督作为调解者时相同的意义和程度从律法中得到救赎？但基督不仅受律法的统治和顺从，也受死亡的统治，因为他来是为了遵行父神的旨意，完成一切公义。（马太福音 3:15）

Answ. 1. We cannot every way be said to be redeemed from the law, in that same sense that Christ was under it: for Christ was under the law of ceremonies, to free the Jews from observing that law; I hope we Gentiles are not that way freed from the law of ceremonies; for that law did never oblige the Gentiles, except the Gentiles had adjoined themselves, in some profession, to the then visible church.
答案 1：我们不能以与基督在律法下的意义相同的方式说我们从律法中得到了救赎：因为基督受制于仪式律法，以使犹太人不再遵守那个律法；我希望我们外邦人并没有以那种方式从仪式律法中解脱出来；因为那个律法从来没有对外邦人有约束力，除非外邦人以某种信仰加入了当时的可见教会。

2. If Christ was under the law as the rule, to free us from the law as the rule; then, Why did Christ command us to imitate him in doing his Father's will, and submitting to that same rule that he submitted to? as is clear, Mat. 11:29. Learn of me that am meek. John 15:10. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. John 14:15. If ye love me, keep my commandments. John 13:15. For I have given you example, that ye should do as I have done unto you. Eph. 5:1, 2; Rev. 3:21; Heb. 12:1; 1 Pet. 2:21, 22; John 15:23. But Antinomians (a) say, That these that be in Christ, are not under the law, or commands of the word (even of the letter of the gospel) as the rule of life; and that christians are not bound to conform themselves, in their life, to the directions of the word; contrary to Psal. 119:9; Isa. 8:20 and contrary to all the gospel-exhortations given in the New Testament by Christ and his apostles. And they say, (b) that the example of Christ's life (even in subjecting himself to the law as a rule of righteousness) is not a pattern, according to which we are to act and live: in a word they will have the Spirit separated from the word, and from the example of Christ, and all the cloud of witnesses to be no rule to us; to which I oppose that one precious word of the beloved disciple, 1 John 2:26. He that saith he abideth in him, ought so to walk, even as he hath walked. But observe, 1. All means that do not efficaciously bow the will to obedience to God, and convert the soul, are rejected by them, as not obliging the conscience; such as are the law, the letter of the gospel, all the promises, exhortations and precepts of the gospel, the example of the Lord, who commandeth us, 1 Pet. 1 to be holy as he is holy; the example of Christ, of all the prophets, apostles, martyrs and saints, because all these are some other thing than grace, and may prove ineffectual: hence,
如果基督作为规则而受律法约束，以使我们摆脱律法的约束，那么，为什么基督命令我们效仿他去做他父亲的旨意，并顺从他所顺从的规则呢？正如马太福音 11:29 所清楚表明的那样：“你们当学我的样式，我是温柔谦卑的。”约翰福音 15:10：“你们若遵守我的命令，就常常住在我的爱里，正如我遵守了我父的命令，常常住在他的爱里。”约翰福音 14:15：“你们若爱我，就必遵守我的命令。”约翰福音 13:15：“我给你们立了榜样，叫你们照着我向你们所做的去做。”以弗所书 5:1,2；启示录 3:21；希伯来书 12:1；彼得前书 2:21,22；约翰福音 15:23。但是，安提法人（a）说，那些在基督里的人不受律法或圣经的命令（甚至福音书的文字）作为生活的准则约束；并且基督徒不必按照圣经的指引来塑造自己的生活，这与诗篇 119:9；以赛亚书 8:20 以及新约中基督和他的使徒所给出的所有福音劝勉相矛盾。 他们说，基督的生活（即使是在将自己服从于法律作为正义的准则）的例子，并不是我们行动和生活的模式：总之，他们认为圣灵与话语、基督的榜样以及所有的见证者都是与我们无关的；对此，我提出了亲爱的门徒约翰在约翰一书 2:26 中的宝贵话语作为反驳。凡说自己住在他里面的，就当照他所行的去行。但要注意，1.所有不能有效地使人的意愿顺服于上帝并使灵魂转变的方法，他们都予以拒绝，认为这些方法不对良心有约束力；比如律法、福音的文字、所有的应许、劝告和福音的诫命，以及主的榜样，他在彼得前书中命令我们。要像他一样圣洁；基督、所有先知、使徒、殉道者和圣徒的榜样，因为所有这些都不同于恩典，可能无效

1. The gospel, as contradistinguished from the law, is not the gospel written or preached; but the grace that resideth nowhere but in God, and in Jesus Christ, is the gospel; so say they, (c) 'The faith that justifieth us is in Jesus Christ, and never had any actual being out of Christ. 2. There is no habitual grace inherent in believers; all such must be a created thing, grace is an uncreated favour only in God:' for all that which is called habitual grace in us, is ineffectual to act graciously, and cannot produce supernatural acts, except the Holy Ghost act and move it; hence they say, (d) 'That the new creature or the man, (or the new heart, or new spirit, the circumcised, the opened heart, the law in the inward parts, the one heart, the renewed mind, the inner man, the law of the mind, Christ dwelling in the heart by faith) mentioned in the gospel, is not meant of grace, but of Christ; and therefore (e) we must not pray for gifts and graces, but only for Christ: and (f) so a man may have all graces and poverty of spirit, and yet want Christ.'
1. 福音与律法相对立，不是指书面或传讲的福音；而是指只存在于上帝和耶稣基督中的恩典，他们说：「使我们称义的信心在耶稣基督里，从未在基督之外实际存在过。」 2. 信徒中没有固有的恩典；所有这些都必须是被创造的事物，恩典只存在于上帝中；因为我们所谓的固有恩典，在行事上是无效的，除非圣灵行动并引导它；因此他们说：「福音中提到的新造之物或人（或新的心灵、新的灵、受割礼的、开启的心、内心的律法、一颗心、更新的思想、内在的人、心灵的律法、基督住在信心中的心）并不是指恩典，而是指基督；因此我们不应该祈求恩赐和恩典，只应该祈求基督；因此一个人可能拥有所有的恩赐和贫穷的心灵，却仍然缺乏基督。」

2. We are patients in justification, sanctification, believing in Christ; and we are blocks all the way to heaven; mind, will, affection, memory, love, desire, joy, fear, and all in us, act nothing in supernatural acts; there is not such a thing as grace in any of the saints, but grace is nothing but Christ without us, drawing us as blocks, as dead stones, in the way to heaven, having no activity but to sin, (g) even after we believe in Christ; and (h) Christ works in the regenerate as in dead men.
我们在称义、成圣、相信基督中都是病人；我们一路上都是木块，无论是心智、意志、情感、记忆、爱、欲望、喜悦、恐惧，我们的内在的一切都不能在超自然行为中发挥作用；圣徒中没有恩典，只有基督在我们心外吸引我们像木块、像死石，在通向天堂的道路上没有任何活动，只有犯罪；甚至在我们相信基督之后；而基督在重生者中的作为就像在死人身上。

3. Omissions of duties commanded in the gospel are no sins; for none are, (i) 'To be exhorted to believe, but such whom we know to be the elect of God, or to have his Spirit in them effectually; and (k) a man may not be exhorted to any duty, because he hath no power to do it.' Then law, gospel, exhortations, commands, promises, threatnings, are to no purpose; these that want grace to obey, are not liable to obey, nor guilty, nor under wrath, because they believe not in the Son of God; and these that are under grace, are under obligation to no commands at all; and farewell all scripture from henceforth. Yea, Mr. Towne is frequent in this, We are not under the law, as our rule; Why? Because (saith he) it cannot effectually work obedience in us: but so all the word of God, the gospel without the Spirit, must be no rule of obedience at all, because the scripture, the gospel, and all the promises without the Spirit, are just alike and uneffectual to work us to obedience.
福音中所命令的职责的遗漏不是罪过；因为没有人，（i）“被劝告相信，但我们知道他们是上帝的选民，或者在他们身上有他的灵有效地运行的人；（k）一个人可能不被劝告去做任何职责，因为他没有能力去做。”那么律法、福音、劝告、命令、应许、威胁都没有意义；那些没有恩典去顺从的人不需要顺从，也不会有罪，也不会受到愤怒，因为他们不相信上帝的儿子；而那些在恩典之下的人对任何命令都没有义务；从此以后再见了所有的圣经。是的，Towne 先生经常这样说，我们不受律法的约束，作为我们的准则；为什么？因为（他说）它不能在我们身上有效地产生顺从：但是这样，上帝的话语，没有圣灵的福音，就不能成为顺从的准则，因为没有圣灵的圣经、福音和所有的应许都是一样的，都不能有效地使我们顺从。

But not one word of Old or New Testament frees us from the law as our rule of righteousness; and all the scriptures that speak of our freedom from the law, do directly speak of our freedom from the curse and condemnation of it, because we cannot be justified thereby; as Gal. 3:10. For as many as are of the works of the law, are under the curse: for it is written, Cursed is every one that continueth not in all things that are written in the book of the law to do them: this must be to do them in a legal way, 1. He must do them all, in thought, inclinations, motions of the heart, and all the strength of the soul, in all his actions, in all his words, and in a spiritual manner, as the law charges, otherwise he is cursed; then all mankind, both such as are in Christ or out of Christ, are cursed. Now, if the simple doing of the things of the law, as 'tis a rule of our life, did involve us in a curse; then to honour father and mother, which Paul certainly commandeth as a gospel-duty, Eph. 6:1, 2 and the loving of our brother, to which John, 1st epistle, chapters 2, 3, 4, 5 exhorteth us unto, should involve us in a curse; which is absurd.
但旧约和新约中没有一句话使我们摆脱作为我们正义准则的律法；所有提到我们摆脱律法的经文，都直接提到我们摆脱了它的咒诅和定罪，因为我们不能因此而称义；正如加拉太书 3:10 所说：“凡以行律法为本的，都是被咒诅的，因为经上记着：凡不常照律法书上所记一切之事去行的，就被咒诅。”这必须以合法的方式去做，1.他必须在思想、倾向、心灵的动作和灵魂的所有力量中去做，他的一切行动、一切言语都要按照律法的要求去做，否则他就会被咒诅；那么所有人类，无论是在基督里还是不在基督里的人，都被咒诅。现在，如果仅仅遵守律法的事情，作为我们生活的准则，会使我们陷入咒诅；那么尊敬父母，保罗明确命令我们作为福音的责任，以弗所书 6:1,2，以及我们应该爱我们的弟兄，约翰在第一封书信的第 2、3、4、5 章劝告我们这样做，都会使我们陷入咒诅；这是荒谬的。

2. He must continue to the end in doing all the law; if ever he fail, he is under a curse: now, thus it is clear, Paul saith we are freed in Christ from a necessity of justification by the works of the law; for Paul addeth in the next words, v. 11. But that no man is justified by the law in the sight of God, is evident; for the just shall live by faith. If the living by faith did exclude works, and keeping of the law in any respect at all, as the keeping of the law is a witness of the life of faith; then to do the things of the law, as 'tis an eternal rule of righteousness, should also involve us in the curse, and argue that we seek to be justified by the law, and so that we are fallen from Christ; even as to be circumcised, doth involve a man to be a debtor to the whole law, and argueth a falling from Christ, and the grace of the gospel. For Antinomians contend, that we are the same way freed from the moral law, as it is a rule of righteousness, that we are freed from the ceremonial law; but we are freed, under the pain of a curse, and of falling from Christ and the grace of the gospel, from the literal observing of circumcision, Acts 15 and Gal. 5:1, 2, 3, 4 as the ceremonial law is a rule of righteousness. And if any should pretend the impulsion and leading the Spirit, not any letter of the law, and thereupon be circumcised, and should renounce the law of ceremonies, as a rule of righteous walking, as Antinomians profess, they obey father and mother, and love their brother, and abstain from idolatry, not because the law is their rule, or the letter of the law swayeth their conscience, but because the Spirit of Christ leadeth them; If (I say) any upon this spirit would be circumcised, and eat the passover, and sacrifice lambs and blood to God now; this spirit is no gospel-spirit, but the spirit of Satan leading such from Christ; if then we are not to obey the moral law, as a rule of life and righteousness, but are freed from it, the same way that we are freed from the ceremonial law; then to love God and our brethren, in any notion, should be sin; as to be circumcised, in any notion, is to fall from Christ, Acts 15; Gal. 5.
他必须坚持到底，遵守所有的律法；如果他失败了，他就会受到诅咒：现在，保罗明确地说，我们在基督里被释放，不再需要通过遵守律法来证明自己的义；因为保罗在接下来的经文中补充说，没有人在神面前因遵守律法而称义是明显的；因为义人必因信得生。如果因信得生排除了行为和遵守律法的任何方面，因为遵守律法是信心生活的证明；那么按照永恒的公义准则去做律法的事情，也应该使我们陷入诅咒，并表明我们寻求通过律法来称义，从而背离了基督；就像受割礼一样，使人成为整个律法的债务人，并表明背离了基督和福音的恩典。因为反法主义者争辩说，我们从道德律法中得到的自由与仪式律法一样；但我们在诅咒的威胁下，从字面上遵守割礼的义务中得到了自由，这表明我们背离了基督和福音的恩典，使我们陷入了诅咒。这在使徒行传 15 章和加拉太书中有所体现。 5:1, 2, 3, 4 作为仪式法是一条公义的规则。如果有人假装是受圣灵的驱使和引导，而不是遵循法律的字面意义，然后受割礼，并放弃仪式法作为正义行走的准则，就像 Antinomians 所宣称的那样，他们顺从父母，爱他们的兄弟，远离偶像崇拜，不是因为法律是他们的准则，或者法律的字面意义左右了他们的良心，而是因为基督的灵引导他们；如果（我说）有人基于这种灵而受割礼，吃逾越节的羊肉，向上帝献祭羔羊和血，那么这种灵不是福音的灵，而是撒旦的灵引导这些人远离基督；如果我们不需要遵守道德法律作为生活和公义的准则，而是从中解脱出来，就像我们从仪式法中解脱出来一样；那么以任何观念去爱上帝和我们的弟兄都应该是罪过；就像以任何观念受割礼一样，是离弃基督的，使徒行传 15 章；加拉太书 5 章。

Mr. Towne has a strange evasion for this, pag. 138.
汤尼先生对此有一种奇怪的回避方式，第 138 页。

'The Spirit is free, why will ye controul and rule it by the law? Whereas the nature of the Spirit is freely to conform the heart and life to the outward rule of the law, without the help of the law, as a crooked thing is made straight according to the line and square, and not by them; and thus, while a believer serveth in newness of the spirit, the Spirit freely and cheerfully moving him, and inclining him to keep the law, which is merely passive, herein they do wickedly, who hence take liberty to sin.'
精神是自由的，为什么要通过法律来控制和统治它呢？而精神的本质是自由地使心灵和生活符合外在的法律规则，不需要法律的帮助，就像一根弯曲的东西被直线和方块弄直一样，并不是靠它们本身；因此，当一个信徒以精神的新鲜感来事奉时，精神自由而愉快地引导他，并倾向于遵守法律，而法律本身是被动的，因此那些因此而犯罪的人是邪恶的。

Answ. 1. To do the will of God, merely as commanded from the power of an outward commandment or precept in the word, is but legal, and brings forth but mixt obedience, or finer hypocrisy (saith (a) Saltmarsh) and Mr. Towne saith, That it is to controul the free Spirit, and to rule it by a law; and Famulists of New England (as the old Libertines) say, "All (b) verbal covenants, or covenants expressed in words, are covenants of works, and such as strike men off from Christ; and (c) the whole letter of the scripture holdeth forth a covenant of works; and (d) 'tis dangerous to close with Christ in a promise of the gospel, because the promise is an external created letter, and the Spirit is all." This is to make a battle and contrariety between the word of God and the gospel, as written or preached, and the Spirit; whereas, 1. That which the scripture saith, the Spirit of God saith: the command and gospel-promise is the sense and mind of the Holy Spirit; for that the scripture is quickened by the Spirit, 2 Tim. 3:16 and the word is the seed of God, and of the new birth, 1 Pet. 1:23 and mighty in operation, and powerful, and sharper than a two-edged sword, Heb. 8:12. Nor is it possible that any can believe the report of the gospel, because it is the gospel report, but the arm of the Lord, and the power of God in the gospel, must be revealed to them, Isa. 53:1; John 12:37, 38, 39. For John saith, the not receiving the report of the gospel is judicial blindness, and unbelief. When Joseph dare not oppress his brethren, and Job dare not lift up his arm against the fatherless, because the sixth command saith, Thou shalt not murder; this is but finer hypocrisy in Joseph and Job, and a controuling of the free Spirit. Better believer David, Psal. 119:6. Then shall I not be ashamed, when I have a respect to all thy commandments. No doubt the Lord concurred freely with Adam in the act of obeying God in abstaining from the fruit of the forbidden tree; if therefore Adam should obey God, out of conscience to God's command (Eat not) he should either controul the free Lord in his working, which none in conscience can say; or then Adam must have been loosed from obedience to that command, If ye eat, ye shall die; as we are now loosed from the law and the second death, though we break the law, according to the Antinomian way. Yea, 'tis unconceivable how these that are under grace, do obey the gospel enjoining faith, because the Lord Jesus commanded them; but they must sin in so doing, because they controul the free Spirit of God, in not obeying for the free impulsion of the Spirit, but for the literal command of God; for sure, to controul the free Spirit, is sin; and to obey for the letter of the command, to Antinomians, is to controul the free Spirit. But 'tis blasphemy to say, that there is a contrariety between the letter of the Lord's command, either in law or gospel, and the free impulsion of the Spirit working in us by grace to will and do, and obey the command: for to obey the voice of the Lord in his prophets and apostles, and to obey the Lord himself, are all one in the word; but this is the error of old Anabaptists and Enthusiasts; to reject the word and all teaching by men and the word, and to lean to the only immediate inspirations and free motions of the Holy Ghost; and to do or obey, for any other teaching is the way of the legal and law-men, led by the letter, not by the Spirit. If any obey or do God's will, out of by-respects, or for fear of punishment or hope of reward, they do not God's will, nor obey they from the power of an outward command, nor do they controul the free Spirit, because the very letter and outward commandment enjoineth inward, spiritual sincere obedience, far from hypocrisy, and forbiddeth, in the sense of the letter of it, all servile respects, and service of God for hire. Antinomians believe, That the law, as the law, doth command men to obey for fear of hell, as a servant for beating obeyeth his master; or that it commandeth perfect obedience for hire of life eternal; I doubt not to say, this is not far from blasphemy; for the law is spiritual, and holy, and good, and most just: 'tis a clean and undefiled law, Psal. 119 and Rom. 7 is the express image of the good, acceptable, and perfect will of God Rom. 12:2. Then the law, as the law, can command no finer hypocrisy, no servile, no mercenary obedience for hire; for the law cannot command sin. 'Tis true, Luther saith, that the law compelleth men to obey God; but he speaketh of the accidental operation and fruit of the law, because of our sinful disposition, and of the condemning law, as it works on our corruption; the holy law commandeth no man to obey God wickedly.
答案 1：仅仅按照外在的命令或规定去执行上帝的旨意，只是合法的，只会产生混合的顺从，或者更高级的伪善（Saltmarsh 说），Towne 先生说，这是控制自由的灵性，并通过法律来统治它；新英格兰的 Famulists（就像旧的自由主义者一样）说，“所有的口头契约或用言辞表达的契约都是行为契约，会使人远离基督；整本圣经都表明是行为契约；在福音的应许中与基督接近是危险的，因为应许是外在的创造的文字，而灵性才是一切。”这是在圣经和福音的文字或传讲之间制造对立和矛盾，而事实上，1.圣经所说的，就是上帝的灵所说的：命令和福音的应许是圣灵的感知和意愿；因为圣经是由圣灵赋予生命的，提摩太后书 3:16，而且圣经是上帝的种子和新生命的源泉，彼得前书 1:23，它是有力的，能产生作用，比两刃剑更锋利，希伯来书 8:12。 也不可能有人相信福音的报道，因为它是福音的报道，但是主的膀臂和上帝在福音中的能力必须向他们显明，以赛亚书 53:1；约翰福音 12:37, 38, 39。因为约翰说，不接受福音的报道是司法的盲目和不信。当约瑟不敢压迫他的兄弟，约伯不敢伸手对付孤儿，因为第六诫命说，你不可杀人；这只是约瑟和约伯的虚伪，是对自由的圣灵的控制。更好的信徒大卫，诗篇 119:6。我看重你一切的诫命，所以我必不至于羞愧。毫无疑问，亚当在顺服上帝，不吃禁果的行为中，主自由地与他合作；因此，如果亚当出于对上帝命令的良心而顺服（不吃），他要么在行动中控制自由的主，这是良心无法说的；要么亚当必须从那条命令中解脱出来，即“你吃了就必死”，就像我们现在从律法和第二次死亡中解脱出来一样，尽管我们违背了律法，按照安提诺米派的观点。 是的，不可思议的是，那些在恩典之下的人如何遵守福音，因为主耶稣命令他们这样做；但他们在这样做的过程中必然犯罪，因为他们控制了自由的上帝之灵，不是为了顺从灵的自由冲动，而是为了字面上的神命令；因为确实，控制自由的灵是罪恶的；而对安提法的人来说，为了字面上的命令而顺从，就是控制自由的灵。但是，说主的命令，无论是在律法还是福音中，与恩典在我们里面工作的自由冲动相矛盾，是亵渎的；因为顺从主在他的先知和使徒中的声音，和顺从主自己，都是一样的；但这是古老的重洗派和狂热主义者的错误；他们拒绝了人们的话语和一切教导，倚靠唯一的直接感动和圣灵的自由运动；为了任何其他的教导而行动或顺从，都是法律主义者和法律人的方式，他们被字面所引导，而不是被圣灵所引导。 如果有人出于私心或者出于对惩罚的恐惧或者对奖赏的希望而遵守或者执行上帝的旨意，那么他们并不是在遵守上帝的旨意，也不是出于外在命令的力量而服从，也不能控制自由的灵性，因为字面上和外在的命令要求内在的、灵性的真诚服从，远离伪善，并且在字面上的意义上禁止一切出于奴仆心态的尊敬和为了报酬而事奉上帝。反法定主义者相信，作为法律，它命令人们出于对地狱的恐惧而服从，就像奴仆出于被打而服从主人一样；或者它命令人们出于对永生的报酬而完全服从；我毫不怀疑地说，这离亵渎不远了；因为法律是灵性的、圣洁的、善良的、最公正的：它是一条洁净无瑕的法律，诗篇 119 和罗马书 7 是上帝善良、可喜悦、完全的旨意的明确映像，罗马书 12:2。那么，作为法律，它不能命令更高级的伪善，不能命令出于奴仆心态的、出于报酬的事奉；因为法律不能命令犯罪。 是的，路德说，法律迫使人们顺从上帝；但他所说的是法律的偶然作用和结果，因为我们有罪的本性，以及定罪的法律对我们的腐败的影响；圣洁的法律不要求人们邪恶地顺从上帝。

2. The letter of the gospel carrieth to us, and holdeth forth free-grace, openeth the bowels and heart of Christ, calleth on the weary and loaden, to come to Christ: speaketh heaven, glory, and the promise in the womb of it: though it be but the foolishness of preaching of man, yet 'tis the power of God to salvation; and there is such a majesty, so much of heaven, in the womb and bowels of the word, that as I never read or heard the like of it, so I shall hate that religion that joins with Popery, to call it ink-divinity, and a letter, and a legal servile thing; so did the Libertines in Calvin's time.
福音的信件向我们传达并展示了自由的恩典，打开了基督的怀抱和心灵，呼唤疲惫和负重的人来到基督面前；它说出了天堂、荣耀和应许的内涵；尽管它只是人的愚昧的传道，但却是神的救恩的能力；在这个话语的内心和怀抱中有如此的威严和天堂的气息，以至于我从未读过或听过类似的东西，因此我会憎恨那些与天主教合作，将其称为墨水神学、信件和法律奴役的宗教；卡尔文时代的自由派也是如此。

3. All tendeth to this, that we despise prophesying, neglect the word, commands, promises, covenant of grace, and all these inferior means, and so praying, experience, conference, hearing, reading, sacraments, because without the Spirit these are lifeless and dead; for (saith Towne) the means are passive, shall be all so many restraints laid on the free Spirit of God. But so we should not fail nor traffick, we should not plow nor care; we should not watch the city, nor build houses, because all these are fruitless without the influence of a blessing from heaven. If their meaning be, that we are not to trust or rest on the means, the word, promises, covenant of grace, but to seek Christ himself in all these, 'tis good; but then to seek Christ in his own way, is not to controul his Spirit, as Mr. Towne fancieth.
一切都趋向于这一点，我们蔑视预言，忽视上帝的话语、命令、应许和恩典的约定，以及所有这些次要的手段，因此祈祷、经历、交流、听道、阅读和圣礼都变得无足轻重，因为没有圣灵，这些都是无生命的和死的；因为（Towne 说）这些手段是被动的，都是对上帝自由圣灵的限制。但是这样我们就不应该失败或交易，我们就不应该耕种或关心；我们就不应该守望城市，也不应该建造房屋，因为所有这些都是没有天上祝福的情况下无果的。如果他们的意思是，我们不应该依靠或依赖手段、话语、应许和恩典的约定，而是在所有这些中寻求基督自己，那是好的；但是要按照基督自己的方式寻求基督，并不是像 Towne 先生想象的那样控制他的圣灵。

Now, what Towne doth mean in saying, that the Spirit freely comformeth the heart and life to the outward rule of the law, without the help of the law, is hard to conjecture: for if the meaning be, that the Spirit needeth the help of the law to make us know our sins, to humble us, and chase us to him who is the end of the law; then surely the Spirit by the help of the law worketh these in us, as God maketh corns to grow by husbandry, rain, good soil, and by nature his hand-maid; no man can say God works here without the help of the law. If the meaning be, that the law of itself cannot convert a man to God, Antinomians father most falsely such a dream on us; nay, the gospel of itself cannot effectuate this without the Spirit: but if the Spirit conform us to the outward rule of the law, then must the law be yet a rule of our obedience: how are we then freed from the law as a rule of our obedience, if the Spirit led us back to this rule?
现在，当汤恩说精神自由地使心灵和生活符合外在的法律规则，而不需要法律的帮助时，很难猜测他的意思：因为如果意思是，精神需要法律的帮助来让我们认识到自己的罪恶，使我们谦卑，并追随那位是法律的终结者的话，那么无疑，精神通过法律的帮助在我们身上起作用，就像上帝通过耕作、雨水、肥沃的土壤和自然的女仆使谷物生长一样；没有人能说上帝在这里不需要法律的帮助。如果意思是，法律本身不能使人归向上帝，那么反法律主义者对我们产生了一个虚假的梦想；不，福音本身也不能在没有精神的情况下实现这一点：但是如果精神使我们符合外在的法律规则，那么法律仍然是我们顺从的规则：如果精神引导我们回到这个规则，那么我们怎么能从法律作为我们顺从的规则中解脱出来呢？

And Rom. 3; Rom. 7; Gal. 3 & 2 Cor. 3 where the apostle speaketh of our freedom from the law, he ever speaketh of our freedom from the law as it condemneth, as it worketh wrath, as it involveth us in a curse, as it can justify us, or give life; never as it doth regulate, direct, teach, and lead us in the way of righteousness.
罗马书 3 章、罗马书 7 章、加拉太书 3 章和哥林多后书 3 章中，使徒谈到我们从律法中得到的自由，他总是谈到我们从律法中得到的自由是指律法的定罪、激发愤怒、使我们陷入诅咒、使我们称义或赐予生命的自由；从未谈到律法如何规范、指导、教导和引导我们走在正义的道路上。

Mr. Towne, Pag. 9.
汤恩先生，第 9 页。

"What freeth a believer from the curse, but because he is a new creature in Christ, and is made personally, perfectly and everlastingly righteous? And the principal debt is obedience, the failing wherein bindeth over to the curse and death."
信徒从诅咒中解脱出来，是因为他在基督里成为了一个新造的人，并且个人地、完全地、永远地成为了义人。而主要的债务就是顺从，不顺从会使人陷入诅咒和死亡。

Answ. That new creature is sanctification, not justification, 2 Cor. 5:17. If any man be in Christ, that is, if he be justified, he is a new creature, that is, he is sanctified; else, by the Antinomian gloss, the meaning must be (If any man be justified in Christ, he is justified in Christ) Paul speaketh not such nonsense.
那个新的创造物是成圣，而不是称义，哥林多后书 5:17。如果有人在基督里，也就是说，如果他被称义，他就是一个新的创造物，也就是说，他被成圣；否则，按照反法定主义的注释，意思必须是（如果有人在基督里被称义，他在基督里被称义）保罗说的不是这种无意义的话。

2. It is true, we owe active obedience to the law as a debt, but that is the debt of absolutely perfect obedience; how shall it follow that Christ has loosed us from all debt of active obedience, because he has loosed us from all necessity of perfect active obedience under the pain of damnation? But the law, as in the hand of Jesus the Mediator, or the law as spiritualized and lustred with gospel-law and free-grace, and drawn down to a covenant of free-grace, requireth not exact perfect obedience under pain of losing salvation; yea, it requireth obedience as the poor man is able to give it, by the grace of God, that the man enter in the possession of life eternal; but that he may have ransom-right by merit and conquest to heaven, or to free justification in Christ, the law cannot crave either legal or evangelick obedience: this then is no more a good consequence, than to say, Christ has by his death freed us from death and suffering as they are cursed by the law, and satisfactory to justice, therefore Christ hath freed us from death and sufferings in any respect.
确实，我们欠法律一种积极的服从，但那是完全完美服从的债务；基督如何能因为他使我们摆脱了完全完美积极服从的必要性，而使我们摆脱了所有积极服从的债务呢？但是，作为耶稣中保的手中的律法，或者作为被福音律法和自由恩典赋予灵性和光辉的律法，并降至自由恩典的约束，不要求完全完美服从，以免失去救恩；是的，它要求按照贫穷人的能力，凭借上帝的恩典，进入永生的拥有权；但是，为了拥有赎价权和征服天堂的权利，或者在基督里获得自由的辩护，律法既不能要求合法的服从，也不能要求福音的服从：因此，这不是一个正确的推论，就像说，基督通过他的死亡使我们摆脱了被律法诅咒的死亡和苦难，因此基督在任何方面都使我们摆脱了死亡和苦难一样。

Yea, Paul showeth what law it is that we are freed from, Rom. 8:2. It is the law condemning and killing, called the law of sin and death; and he faith expresly Christ died for this end, ver. 4. That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Hence I argue, these that ought to fulfil the righteousness of the law, by walking after the Spirit, and mortifying the deeds of the flesh, are not freed from the law as rule of righteousness, but are obliged, by virtue of command, to this rule: for Paul proveth that there is a commanding power enjoining righteous walking, above us, even when we are led by the Spirit; 1. Because we are obliged to mind the things of the Spirit, not of the flesh, ver. 5. 2. To be spiritually minded is life, as to be carnally minded is death eternal, ver. 6. 3. We are to be subject to the law; then we must be spiritually, not carnally minded: for the carnal mind cannot come under such subjection, ver. 7. 4. We are to please God in our walking; then we cannot walk in the flesh, ver. 8. 5. Because we are dead to in, v. 9, 10. We are not debtors, nor owe we to the flesh any service, v. 19. But sure, by a commandment, we owe service to Christ. Again, the apostle, Gal. 5 treating of that common place of Christian liberty, especially moveth the Antinomian doubt, and faith, ver. 13. Christian liberty is not licentiousness, nor an occasion to the flesh; and commandeth, that we serve one another in love, ver. 13. Now, here was a fit place, if Paul had been an Antinomian, to say, but ye are freed from the law as a rule of righteousness; and if I command you to love one another, I bring you back to bondage again, I clap you up in goal again, and deliver you to your old keeper: No, saith he; but, 1. This is liberty, to serve one another in love: and 'tis an evangelick fulfilling of the law; For all the law (saith he, ver. 14) is fulfilled in this one word, Thou shalt love thy neighbour as thyself; and ver. 16. There is an express command, walk in the Spirit: and ver. 18. It might be said then, we may live as we list, we are free from all lords; 'tis true (saith the apostle, ver. 18) ye are not under the law to condemn you, but yet ye are not lawless, ye must be led by the Spirit. And ver. 19. Fly the works of the flesh, ver. 19 such as adultery, fornication, &c. Now, the law expressly forbiddeth the works of the flesh. And Rom. 7 the very Antinomian doctrine is obviated; for, ver. 6. But now we are delivered from the law. O then, might some say, then we are free-men: he answers, not so; we are delivered from the law, that we should serve God in a spiritual manner. But again, ver. 7. Paul proponeth the special objection of the carnal Libertine, If we be freed from the law, what shall we say then? Is the law sin? This doubt ariseth both from ver. 5 and ver. 6. Ver. 5 he said, The motions of sin that were by the law, did work in our members sinful motions; he infers then, It may appear to some that the law is a factor and agent for sin; Is the law sin? by way of solicitation, ver. 6. We are not under the law: then it would appear that the removed law is not a dispensation to sin, and so the law is sin; if we be freed from it, we may sin. Paul saith, The law is not so removed and dead, but there is a good and holy use of the law; it remaineth as a rule of righteousness, touching what we should fly, and what we should follow: thus the law is neither a factor for sin, nor a dispensation to sin; because it discovereth and forbiddeth sin; for (saith he) I had not known lust to be sin, but by the law: and this the Antinomian now moveth, we are freed from the law, being once justified; whatever we do, it is not against a law nor a rule, for we are under the law as a rule; and what we do, tho' to our sense and feeling it be adultery and a debt against the seventh command, yet truly in the sight of God, it is no more sin, than any thing Christ doth, is sin; we are as clean of it, ere we commit it, as Christ or the glorified spirits in heaven: and therefore the law gives us a dispensation to do these things, being justified, which the unjustified cannot do, but they must, in doing it, sin, because the unjustified man is under the law as a rule of justice, which we are not under; and so we have a dispensation and an antidated one to sin, beforehand; but because we are under no rule of righteousness, it is to us no sin. Take two servants, the master commandeth one of them, Eat all fruit of the garden; but I forbid you, the fellow-servant, under a pain, eat not of this tree in the east-end of the garden; to the other he giveth no such charge or command: the former servant, eating of the tree in the east, transgresseth not his master's command, because he is under no law forbidding; the other, eating of that same tree, is a transgressor, because he is under a forbidding command: so here, if the justified be not under the ten commandments as a rule of life, though they swerve from all the ten, yet they sin not; for Saltmarsh saith, Where there is no law, there is no sin. 重试    错误原因

Mr. Towne saith, "Although the Spirit bring forth in the saints the fruits of holiness according to the law, Gal. 5:22; Eph. 5:9. Yet without Christ we can do nothing, unless as the impor branch, we suck and derive life and sap from him, which is the spirit of faith. What if it be affirmed, even in true sanctification, the law of works is a mere passive thing, as the king's high-way, which a christian freely walketh in? You have not a face to deny it, Psal. 119:31."
唐先生说：“虽然圣灵在圣徒中带来了圣洁的果子，根据律法，加拉太书 5:22；以弗所书 5:9。然而，如果没有基督，我们一无所能，除非像枝子一样，我们从他那里吸取生命和汁液，这就是信仰的灵。如果有人断言，即使在真正的成圣中，行为的律法是一件完全被动的事情，就像国王的大道，基督徒可以自由行走在其中？你没有理由否认，诗篇 119:31。”

Answ. If the Spirit of grace bring forth in the saints fruits of holiness according to the law, then is the law to the saints a rule of their walking, which the Antinomians deny: 'tis true, it may be, the law to the Holy Spirit in his person acting immediately in the saints, is passive, for the law cannot work on the Holy Spirit; but that the saints are mere patients and blocks in all their holy walking, is gross Libertinism, and maketh God the author of sin, as before is said: and this way also the saints are freed from the gospel, and the command of faith, and all the promises, no less than from the law; because neither law nor gospel can be a rule to the person of the Holy Ghost, in his immediate actions; the Spirit is free in his operations, and subjecteth both law and gospel to his gracious breathings, but is subject to none.
如果恩典的灵根据律法在圣徒中产生圣洁的果实，那么律法对圣徒来说就是他们行走的准则，这是反对反律法主义者的观点。当然，也许对于在圣徒中直接行动的圣灵来说，律法是被动的，因为律法不能对圣灵起作用；但是，圣徒在他们的圣洁行走中完全是被动的和无能为力的，这是极端放纵主义，使上帝成为罪的创造者，正如前面所说的：这种方式也使圣徒从福音、信仰的命令和所有的应许中解脱出来，与从律法中解脱出来一样；因为无论是律法还是福音都不能成为圣灵的人格在他的直接行动中的准则；圣灵在他的工作中是自由的，并使律法和福音都服从他的恩典呼吸，但他自己却不服从任何人。

2. Mr. Towne and Antinomians would lay upon Protestant divines, that they teach the saints may walk in holiness without the grace of Christ, because they will have the saints under the law ruling and directing, and this law-ruling of itself giveth no grace to obey? But this is a calumnious consequence; the promises of the gospel in the letter giveth no grace to obey; the Spirit bloweth when and where he listeth, and giveth grace freely to the gospel preached: yet we teach not that any can believe and obey the gospel without the grace of Christ.
唐先生和反宗教法家要求新教神学家教导圣徒可以在没有基督恩典的情况下行走在圣洁中，因为他们想要让圣徒受律法支配和指导，而这种律法支配本身并不给予顺服的恩典。但这是一个诽谤性的结论；福音书信中的应许不会给予服从的恩典；圣灵随心所欲吹到何处，给予自由地顺服福音的恩典；然而我们并不教导任何人可以在没有基督的恩典下相信并顺服福音。

3. The law is so passive of itself to Christ, to Adam in the state of innocency, in this sense, that the law, as the law, commandeth obedience to both, but containeth not any legal promise of giving grace to obey to either Adam or Christ; as the gospel containeth a promise of bestowing grace to believe, in all the elect. Now, if this be the cause why the justified are freed from the law as a rule of righteousness, because there is no legal promise made to them by which they are enabled to keep the law; then was Christ Jesus and Adam in his innocency freed from the law as a rule of righteousness which is most absurd; for the law, as the law, commanded Christ to fulfil all righteousness, Mat. 3:15 but so did it Adam: but show a legal promise made to Christ, by the law, that he should have grace to obey the law; indeed the Lord promised him the Spirit above measure, but this was no law promise: so God created Adam according to his own image, with perfect concreated strength and power to keep the law; but the law, as the law, made no promise to Adam, that he should be kept in obedience. But if this be called action or activity in the law, to rule, guide, direct and command obedience as a rule, then the law is nowise passive; 'tis more than the king's high-way: no way crieth to the conscience of the traveller, this is the way; no king's way showeth the traveller his error, as the law in its directing, ruling and teaching power, breaketh in upon the conscience, and declareth to the justified man the way he should walk in, and convinceth him of his unrighteousness, and daily faults.
3. 法律对基督、亚当在无罪状态下是如此被动，以至于法律作为法律，命令他们都要顺从，但并不包含任何法律上的应许，即赐予亚当或基督顺从的恩典；而福音则包含了向所有选民赐予信仰的恩典的应许。现在，如果这是被称为称义者从法律中解脱出来的原因，因为没有法律的应许使他们能够遵守法律；那么基督耶稣和亚当在无罪状态下也就从法律中解脱出来了，作为一种公义的准则，这是非常荒谬的；因为作为法律，它命令基督要履行一切公义，马太福音 3:15，亚当也是如此；但是，法律是否向基督作出了法律上的应许，使他能够顺从法律呢？事实上，主向他应许了超乎寻常的圣灵，但这并不是法律的应许；上帝按照自己的形象创造了亚当，赋予了他完美的与生俱来的力量和能力来遵守法律；但是，作为法律，它并没有向亚当作出任何应许，使他能够保持顺从。 但是，如果将这称为法律中的行动或活动，以规定、引导、指导和命令服从作为一种规则，那么法律绝不是被动的；它不仅仅是国王的大道：没有一条路向旅行者的良心呼喊，这就是正确的道路；没有一条国王的路向旅行者展示他的错误，就像法律在其指导、统治和教导的力量中，侵入良心，并向被称义的人宣告他应该走的道路，并使他意识到自己的不义和每天的过失。

Towne, page 10.
城镇，第 10 页。

"The law wrappeth every man in sin, for the least transgression; so that while a man remaineth a sinner, he necessarily abideth under this fearful curse."
法律将每个人都包裹在罪恶中，即使是最小的过错；因此，只要一个人仍然是罪人，他必然会承受这可怕的诅咒。

Answ. Still Antinomians bewray their engine. If we say, even being justified we have no sin, we lie; and who can say, I have cleansed my heart, I am pure from sin, and there is not a just man on earth that sinneth not: 1 John 1:10; Prov. 20:9; Eccles. 7:20. Then there cannot be a man on earth, but he is under the curse of God. But Antinomians say, and that truly, that the justified persons are freed from the curse; then they have no sin, nay, they cannot sin, by their arguing, for they will have the curse essentially and unseparably to follow sin: which is most false: sin dwelleth in all the justified so long as they are here, but they are here delivered from the curse.
答案：仍然，安提诺米派揭示了他们的观点。如果我们说，即使我们被称义了，我们没有罪，那是谎言；谁能说，我已经洁净了我的心，我没有罪，地上没有一个义人不犯罪：约翰一书 1:10；箴言 20:9；传道书 7:20。那么地上就没有一个人不受上帝的诅咒。但是安提诺米派说，而且确实如此，被称义的人已经从诅咒中解脱出来；那么他们没有罪，不，根据他们的论证，他们不能犯罪，因为他们认为诅咒本质上和不可分割地跟随罪：这是最错误的：罪在所有被称义的人中存在，只要他们在这里，但他们已经从诅咒中解脱出来。

Our deliverance from misery and the bondage of the law is twofold, as our misery is twofold. 1. There is a guilt of sin, or our obligation to eternal wrath, and all the punishments of sin, according to the order of justice by the law of God; the other misery is the blot of internal guilt of sin, by which sin dwelleth in us by nature, as a king and lord-tyrant, awing us by the law of sin.
我们从痛苦和法律的束缚中得到解脱是双重的，因为我们的痛苦也是双重的。1. 有罪恶的罪过，或者说我们对永恒愤怒的义务，以及根据上帝的法律秩序所带来的所有罪恶的惩罚；另一种痛苦是内在罪恶的玷污，通过这种罪恶，罪恶以国王和暴君的身份在我们内心中存在，通过罪恶的法律使我们屈服。

In regard of the former, Christ is our Saviour, merito by the merit of his death; in regard of the latter, Christ is our Saviour, efficacia, by giving us the Holy Ghost and faith to lay hold on righteousness in Christ, and grace to walk holily before him.
就前者而言，基督是我们的救主，是凭借他的死亡所获得的功绩；就后者而言，基督是我们的救主，是通过赐予我们圣灵和信仰来抓住基督的义，并赐予我们恩典在他面前圣洁地行走。

In regard of the former, we are freely and perfectly justified and pardoned at once from all sins, in our person and state; through the sense of this, and in regard of deliverance from temporal judgments and doubtings, and fears of eternal wrath, every day while we seek daily bread, we desire that our sins may be forgiven: nor is this prayer a temporary pattern that perished with Christ, as some perversely say; for Peter, after the Lord's ascension, saith to Simon Magus, Acts 8:22. Pray God, if perhaps the thought of thine heart may be forgiven thee.
关于前者，我们在个人和状态上一次性地自由和完全地被称义和赦免，通过对此的感知，以及关于从临时的审判、怀疑和对永恒愤怒的恐惧中解脱出来，每天我们寻求日用的时候，我们渴望我们的罪得到宽恕。这个祷告并不是一种随着基督而消失的暂时模式，正如一些人错误地说的那样；因为彼得在主升天后对西门·马古说，使徒行传 8:22。祈求上帝，或许你心中的念头可以得到宽恕。

In regard of the latter, we are sanctified by degrees, never perfectly in this life; the dominion of sin is removed in sanctification, as the damnation thereof in justification; only sin dwelleth in us, while we are here.
就后者而言，在这个生命中，我们是逐渐成圣的，永远不会完全成圣；罪的统治在成圣中被消除，就像在称义中被定罪一样；只有当我们在这里的时候，罪才住在我们里面。

In regard of the former misery, faith in Christ is the only means and way to get out of our bondage and misery; in regard of the latter, repentance and the whole trace of our new obedience are the means to escape out of this misery. Nor do we make acts of sanctification compartners and joint causes or conditions in the work of justification; for this is from Christ alone, solely, immediately as by looking on the brazen serpent they, the stung Israelites were cured: nor doth weeping or acts of obedience move the Lord to wash, justify and pardon our sins, but repentance and new obedience are means tending to our escaping out of the latter bondage; as the rising of the sun is a way to the full noon-light day, tho' we can attain to no meridian nor full noon-day of sanctification while the body of sin keepeth lodging in us, in this life. But the law of works is not so enwrapt and entwined together (as Mr. Towne dreameth) that if a man lay hands on any, even the least link, he inevitably pulleth the whole chain on himself; as he that is circumcised, Gal. 5 made himself debtor to the whole law: for circumcision, not only in the matter of justification, but also of sanctification, is now unlawful. So to repent, and love the brethren, to obey our parents, as looking thereby for remission of sins, should be unlawful and a falling from Christ; but in the matter of sanctification, and of testifying our thankfulness to Christ for the work of our redemption, and as the way to the possession of the kingdom, they are not unlawful, but commanded as necessary duties, by which an entrance is ministred to us into the heavenly kingdom. 重试    错误原因

Yea, our holy walking, since it is no merit, but a fruit of grace, and a condition required in such as are saved, and have opportunity to honour Christ that way, taketh not away the freedom of grace; for where the scripture saith, We are saved by grace without works, as Tit. 3; Eph. 2. Salvation is spoken of there in regard of the title, right, jus or claim the saints have to heaven, excluding all merits of works; our obedience is not full, compleat and perfect; only they are counted so, and accepted in Christ, Phil. 4:18; Heb. 13:15, 16; Col. 3:17.
是的，我们的圣洁行走，因为它不是功德，而是恩典的结果，也是被救赎的人所要求的条件，并且有机会以这种方式荣耀基督，这并不剥夺恩典的自由；因为经文说，我们是凭恩典而得救，不是凭行为，如提多书 3 章和以弗所书 2 章。在那里，救恩是指圣徒对天堂的称号、权利、权益或要求，排除了一切行为的功德；我们的顺从并不完全、完整和完美；只有在基督里，它们被视为如此，并且被接纳，腓立比书 4 章 18 节；希伯来书 13 章 15、16 节；歌罗西书 3 章 17 节。

Mr. Towne answereth with other Antinomians; "The just and wise God, who accepteth every thing by due weight and measure, as it is found to be, he doth not, nay cannot account that which is but inchoate and partial for full and compleat obedience; nor can it stand with justice to accept any thing which is not first perfect, seeing that perfection and absoluteness is the ground of acceptance, both of our persons and performances; ye must make both the tree and the fruit perfectly good before God.
汤尼先生与其他反法定主义者回答道：“公正而明智的上帝，按照适当的权衡和度量接受一切，他不会，也不能将不完整和部分的事物视为完全和完整的顺从；公正不允许接受任何不完美的事物，因为完美和绝对是我们的人格和表现被接受的基础；在上帝面前，你必须使树和果实都完美无缺。”

2. What God (saith he) hath manifested to be detestable and accursed, that he cannot accept: but he that manifested by scripture, that whatever is not absolutely perfect, is detestable and accursed, Gal. 3:10; Hab. 1:13; Rom. 1:18. The proposition is grounded on the immutableness of God's nature, who cannot deny himself, Jam. 1:17 and his exact justice, who will not suffer the loss of the least title of his righteousness, Mat. 5:18. God is no respecter of persons, his law inviolable, and can suffer no abatement."
2. 神所宣示为可憎恶和被咒诅的，他不能接受；但他通过经文表明，凡不是绝对完美的都是可憎恶和被咒诅的，加拉太书 3:10；哈巴谷书 1:13；罗马书 1:18。这个命题建立在神的本性不变上，他不能否认自己，雅各书 1:17，以及他的公义的严格正义，他不会容忍丝毫损失，马太福音 5:18。神不看人的外貌，他的律法不可侵犯，不能容忍任何减损。

Answ. God in justification accounts us righteous in Christ, and positively guiltless, as freed from obligation to eternal wrath, and clothed with Christ's righteousness; but he accounts not us non-sinners and free from indwelling sin, that should be an unjust account, for we are not so; but God accounteth our works perfect only negatively, that is, such they are before God, as he will not enter in judgment with us for them, but graciously pardoneth the sins of these works; but God doth not account these works positively worthy of life eternal, even in Christ, as he accounteth our persons, far less doth he judge them meritorious: hence there is a twofold acceptation; one of good-will to our persons in Christ, that is, that good-will of free election, by which he rendreth us accepted in his Beloved: there is another acceptance of complacency, according to which God is said to love and reward our good works, even to a cup of cold water, John 14:21, 23; Mat. 10:42; 2 Thes. 1:7; Heb. 6:10 and that of free grace, they are called perfect, as perfection is opposed to hypocritical; but not perfect simply, Phil. 3:12 but the acceptance of our works in Christ is an acceptance inferior to the acceptance of our persons in justification: hence God takes pleasure in those that fear him, because they fear him, not as tho' his love quoad effectum, in itself had a cause in the creature, or can wax or increase, or can admit of a change, but because he bestoweth the fruits of his love out of free-grace and a gracious promise to our sincere walking; and this is rather the fruit of his love, amor quoad effectum, than God's love itself. All this proceedeth from a gross mistake of the nature of justification. 重试    错误原因

I answer, 2. to that, "That which is inchoate, sinfully defective, and incompleat, that the righteous and unchangeable God cannot account perfect and compleat, or that which is sinfully defective, or that which is sinful, God cannot account not sinful:" It is true, it were an erroneous and unjust account; now the proposition is true, but the assumption most false: the good works of the regenerate and justified are sinful; but God's accounting of them perfect, putteth no contradiction them to account them not sinful: God accounts not David's adultery to be an act of chastity; this is the Papist's argument against the imputed righteousness of Christ, which Antinomians, being utterly ignorant of the nature of justification, bring against us. The other part of the distinction is, That which is sinful and defective in itself, and inherently, or really and physically, That God cannot account perfect; that is, God cannot account it and the doer, legally free from obligation to eternal wrath, for the satisfaction of another, the surety of sinners, who has paid and suffered for it: that is most false, and should destroy the Protestant justification. When we say, God accounteth the good works of believers good and perfect, so as the imperfection and sin of them is removed; we mean not, by removing of the sin of these works, the total annihilation of sin, in its essence, root and branch; it dwelleth in us in its compleat essence while we are here, Rom. 7:17, 23; Prov. 20:9; 1 John 1:8, 10 only the dominion by sanctification is abated, and the guilt and obligation to eternal wrath is removed in justification: and this argument may well be retorted; Whoever is a sinner, the righteous and immutable God, whose judgment is according to verity, and cannot suffer the loss of the least title of his righteousness, Mat. 5:18 cannot esteem him just and perfectly righteous: but all men, even the regenerate, are sinners. No answer, no distinction can be accommodated to this argument, which may not be applied to their argument; for God is no less just, righteous, immutable, true, no respecter of persons, and his law inviolable in his accounting of persons right and perfect, than in accounting of works righteous and perfect. Now, that the fruits and the tree are both good and simply perfect, and all the works of the justified perfect in Christ, is a point of new divinity, very contrary, first to scripture, which saith, James 3:2. In many things we offend all. 1 John 1:8. If we say we have no sin, we deceive ourselves. Verse 10. If we say we have not sinned, we make him a liar, and his word is not in us. Antinomians say, John speaking of a mixt multitude, is to be meant to speak of the unregenerate mixed with the justified. 重试    错误原因

Answ. 1. John takes in himself. 2. He speaketh of such as confess their sins and are pardoned, ver 9. (2.) of such as have an advocate in heaven, if they sin, chap. 2:1 and these are the justified and regenerate; and Prov. 20:9. Who can say, I have made my heart clean, I am pure from my sin? he speaks not there of a mixed multitude, but sendeth a law-defiance to all mankind, justified, or not justified; yea, Eccles. 7:20. There is not a just man on earth, that doth good, and sinneth not; these words are so wisely framed, that they exclude not the justified in Christ, who undoubtedly do good, but they do not so good (saith Solomon) but they sin; so Paul complaineth of sin dwelling in him, Rom. 7. (2.) Sin original after justification, to Antinomians must be no sin, as to Papists 'tis no sin after baptism: (3.) If our works be perfect in the sight of God, then we may be justified by our works; for Antinomians say, If Christ esteem our works perfect, he may account us righteous for them, and we may be said to be justified both by works and by grace, because 'tis free grace that the Lord accounts our works righteous. (4.) We constantly deny, that Christ by his death hath given to our works a power of meriting heaven; but if God in Christ, count them simply perfect, there is no reason to deny this, because our works are simply perfect by Antinomians' ways; this is more Pharisaical than Popish justification. 重试    错误原因

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Christ Dying, and Drawing Sinners to Himself by Samuel Rutherford, Copyright © 2019
基督的死亡，以及他吸引罪人归向自己，撒母耳·拉瑟福著，版权所有 © 2019

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