A Heavenly Conference
天堂会议

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

Printed by S.G. for John Rothwell, and are to be sold at the Fountain and Bear in Cheapside, 1656.
由 S.G.印刷，供 John Rothwell 销售，位于 Cheapside 的 Fountain and Bear，1656 年。

Table of Contents
目录

To the Reader
给读者

A Heavenly Discourse Between Christ and Mary
基督与玛丽之间的天上对话

The Ministry of Angels
天使部

The Apprehension of Christ
基督的逮捕

One Word from Christ; one word from Mary
基督的一句话；玛丽的一句话

Observations
观察

Why Did Jesus Conceal Himself?
为什么耶稣隐藏自己？

Touch Me Not
别碰我

Observe the Circumstances
观察情况

But How came they to be His Brethren?
但他们怎么成为他的兄弟的呢？

Christ Chose Mary
基督选择了玛丽

Christ's Ascension and Ours
基督的升天与我们的升天

Christ's Father and ours
基督的父亲和我们的父亲

Christ's God and ours
基督的神和我们的神

God all-sufficient for us
上帝是我们的一切

The comfort in God being our God
上帝是我们的上帝时的安慰

Assurance of salvation
得救的保证

TO THE READER
给读者

THE scope and business of this epistle is not so much to commend the workman—whose name is a sweet savour in the church—as to give thee a short summary-view of the generals handled in this treatise. Though much might be said of this eminent saint, if either detraction had fastened her venomous nails in his precious name, or the testimony of the subscribers of this epistle might give the book a freer admission into thy hands. This only we shall crave leave to mind the reader of, that this bright star, who sometimes with his light refreshed the souls of God's people while he shone in the horizon of our church, set, as we may say, between the evening of many shadows and the morning of a bright hoped-for Reformation; which, though it be for the present overcast, yet being so agreeable to the mind of Jesus Christ, and ushered in with the groans and prayers of so many of his saints, we doubt not but will in God's own time break forth gloriously, to the dissipating of those clouds and fogs which at the present do eclipse and darken it.
这封书信的范围和内容并不是为了赞扬这位工人——他的名字在教会中是一种甜蜜的香气——而是为了给你一个简短的总结，概括了这篇论文中处理的一般问题。虽然对这位杰出的圣徒可以说很多，如果诽谤曾经在他宝贵的名字上钉上毒钉，或者这封书信的签署者的证词可以使这本书更容易地进入你的手中。我们只想提醒读者的是，这颗明亮的星星曾经以他的光芒为上帝的子民带来了安慰，他在我们教会的地平线上闪耀时，正处于许多阴影的傍晚和一个明亮的、期待已久的宗教改革的黎明之间；尽管它目前被遮蔽，但它与耶稣基督的心意是如此一致，并伴随着许多圣徒的呻吟和祈祷，我们毫不怀疑它将在上帝自己的时机中荣耀地爆发，驱散当前遮蔽和昏暗它的云雾。

Now, as it is the wisdom of God, in bringing about his own designs, to raise up fit and suitable instruments for the work of every generation, so it is also the gracious dispensation of God to put seasonable words into the mouths of those his servants, who by faith do fix their eyes on him for the guidance of his blessed Spirit; as every judicious reader may observe in the works of this reverend divine, who foreseeing, as it were, what a degeneracy of spirit professors in his time were falling apace into, that itch of questions and disputings, like a noxious humour, beginning then to break forth among professors,* like a skilful physician, applied himself to preserve the vitals and essentials of religion, that the souls of his hearers, being captivated with the inward beauty and glory of Christ, and being led into an experimental knowledge of heavenly truths, their spirits might not evaporate and discharge themselves in endless, gainless, soul-unedifying, and conscience-perplexing questions. For as it is in nature, a man that hath tasted the sweetness of honey will not easily be persuaded that honey is bitter, but he that hath only taken it up upon credit may soon be baffled out of it, because no act can go higher than its principles; and so it is in religion. For those good souls that have embraced the truths of Jesus Christ upon a supernatural principle, and experimented not only the truth, but the goodness of them in their own souls, they are the clinched Christians, the good hold-fast men, as Mr Fox styles some Christians in his days; they are the even and steady walkers. Whereas those that have only a 'form of godliness,' 2 Tim. 3:5, a slight tincture—who have only out of novelty and curiosity, or pride and ambition, or other self ends, professed religion—will prove giddy and unconstant, 'like clouds carried about with every blast,' Eph. 4:14, and while they promise themselves liberty, be a prey to the net of every fancy and opinion.
现在，上帝的智慧在实现他自己的计划时，是要兴起合适的工具和适当的人才来完成每一代的工作。上帝的恩典也是如此，他会把适时的话语放在那些凭着信心仰望他，寻求他赐福的圣灵引导的仆人口中。正如每一个明智的读者在这位尊敬的神学家的著作中所能观察到的，他似乎预见到他那个时代的教授们正在迅速堕落，沉溺于问题和争论的痒处，就像一种有害的体液开始在教授们中间蔓延。他像一个熟练的医生一样，努力保护宗教的核心和本质，使他的听众的灵魂被基督内在的美丽和荣耀所俘虏，并且被引导进入对天上真理的实验性认识，以免他们的精神在无休止、无所获得、无益于灵魂成长和困扰良心的问题中消散和排泄。 因为在自然界中，一个尝过蜜糖甜美的人不容易相信蜜糖是苦的，但那些只是凭信任而接受的人很容易被打击，因为没有行动能超越原则；宗教也是如此。那些以超自然原则接受耶稣基督真理，并在自己的灵魂中亲身体验了真理和善良的善良灵魂，他们是坚定的基督徒，是坚定不移的行者。而那些只有“虔敬的形式”（提摩太后书 3:5），只有一点点涂抹的人——那些只是出于新奇和好奇，或者出于骄傲和野心，或者其他自私的目的而信仰宗教的人——会变得轻浮和不稳定，“像被各种风吹动的云彩”（以弗所书 4:14），他们自以为得到自由，却成为每种幻想和观点的俘虏。

To the sound and practical Christian that is not squeesy-stomached,* will the truths in this treatise be grateful. Supposing therefore and desiring, if thou art not, thou mayest be such a one, here is offered to thy consideration a divine and heavenly discourse betwixt Christ and Mary, between a soul-burthened sinner and a burthen-removing Saviour.
对于一个坚定而实际的基督徒来说，这篇论文中的真理将是令人愉悦的。因此，假设并期望，如果你还不是这样的人，你可以成为这样的人，这里提供给你思考的是基督和玛丽之间的神圣而天上的对话，是一个心灵负担沉重的罪人和一个卸下负担的救主之间的对话。

That thou mayest here see how diligent Mary is to seek, how ready Christ is to be found. Mary hath her heart brimful of sorrow; Christ comes, as it were, 'leaping over the mountains,' Cant. 2:8, with comfort and bowels of compassion. Mary was in a strong pang of affection, nay, her affections were wound so high that her expressions seem broken; and her actions might seem to savour of irregularity, were it not that the excellency of the object did warrant the height of her affection, and the compassion of Christ was large enough, not only to interpret for the best, but also to pardon and cover all her infirmities. The woman was better at her affections than expressions. 'They have taken away my Lord.' She speaks at random, names nobody, whether Jews, or disciples, or soldiers. But see the strength of her faith. She is not ashamed to call him 'Lord,' even in the lowest state of humiliation. Though Christ be reproached, persecuted, despised, rejected, dead, buried, yet he shall be Mary's Lord. Again, 'I know not where they have laid him.' She dreams of a bodily asportation and resting of Christ somewhere, and speaks with indignation, as if she looked upon it as an indignity or incivility, nay, of cruelty—Sœvitum est in cadavera, sœvitum est in ossa, sœvitum est in cineres (Cyprian)—, of the Roman emperors' cruelty, to remove a dead body (a). What was done to Christ, Mary takes it as done to her; and, good heart, she thinks she hath so much right to him, that he should not be stirred without her knowledge. And 'I know not where,' &c.
为了避免解释原文，以下是简体中文的译文：你可以在这里看到玛丽是多么勤奋地寻找，基督是多么乐意被找到。玛丽心中充满了悲伤；基督来了，就像是“跃过山岭”（雅歌 2:8），带着安慰和怜悯之心。玛丽的感情非常强烈，甚至可以说她的表达似乎有些支离破碎；她的行动似乎有些不规则，如果不是因为她对对象的珍视使得她的感情高涨，而基督的怜悯足够大，不仅能够最好地解释，而且能够宽恕和包容她的一切不足之处。这个女人在感情上比在表达上更出色。“他们把我的主带走了。”她随意地说，没有点名道姓，无论是犹太人、门徒还是士兵。但看看她的信心之力。即使在最卑微的屈辱状态下，她也毫不羞耻地称呼他为“主”。尽管基督受到了责难、迫害、蔑视、拒绝、死亡、埋葬，但他仍将成为玛丽的主。“我不知道他们把他放在哪里。”她梦想着基督的身体被运走并安息在某个地方，她愤怒地说话，好像她把这看作是一种侮辱或不礼貌，甚至是残忍——对于罗马皇帝移动尸体的残忍行为（a）。对基督所做的事情，玛丽把它看作是对她自己的事情；善良的心灵，她认为她对他有如此之多的权利，以至于他不应该在没有她的知情下被动。而且，“我不知道在哪里”，等等。

Now while Mary is seeking Christ—who is never far absent from a seeking soul—he stands at her hack. Christ is nearer to us many times than we think of. Sometimes a poor soul wants the sight of comfort more than matter of comfort, and is, like Hagar, weeping for water when the well is hard by. Seeking of Christ is the soul's duty; but Christ manifesting himself is the soul's comfort. Mary turned herself, and she saw Jesus. Gerson saith, the angels rose up at the presence of Christ, which Mary seeing, made her turn about. But omitting that conjecture, the original word στρέφεσθαι is sometimes used for a turning of the face, but most frequently for a turning of the whole body. But to put it out of doubt here, it is said exegetically, ἐστραφη ἑις τὰ ὀπίσω, 'she turned herself back.' The same phrase the Septuagint use of Lot's wife looking back (b). Many times Christ hath his face towards us, when we have our backs upon him; and therefore if thou wouldst find Christ, turn thyself to him.
现在，当玛丽寻找基督时——他从不远离一个寻求的灵魂——他站在她的背后。基督离我们更近，比我们想象的多。有时，一个可怜的灵魂渴望安慰的视线，而不仅仅是安慰的事物，就像哈加尔一样，在井旁哭泣求水。寻找基督是灵魂的责任；但基督显现自己是灵魂的安慰。玛丽转过身，她看见了耶稣。格尔松说，天使们在基督的面前站起来，玛丽看到这一幕，让她转过身来。但是忽略那个猜测，原文中的词“στρέφεσθαι”有时用于转动脸部，但更常用于转动整个身体。但为了消除疑虑，在这里明确地说，它被解释为“ἐστραφη ἑις τὰ ὀπίσω”，即“她转过身来”。七十士译本也用同样的短语来形容罗得的妻子回头看（b）。很多时候，当我们背对基督时，基督正对着我们；因此，如果你想找到基督，就要转向他。

Again, Here thou mayest see the true Joseph. He knows Mary when she knows not him, but takes him for the gardener. Christ is always beforehand with us in his grace. He loves us before we love him, and calls us before we call him. Mary travails with desires to find Christ, and Christ is full of yearnings towards her. Like Joseph, he could restrain no longer, and because the general manifestations of Christ wrought little, he calls her by her name, 'Mary;' and she being a sheep of Christ, 'knows his voice,' and answers him with a title of dignity, Rabboni; that is to say, 'My Master.'
再次，你可以看到真正的约瑟夫。他在玛丽还不认识他的时候就认出了她，但把他当作园丁。基督在他的恩典中总是先于我们。他在我们爱他之前就爱我们，并在我们呼求他之前就呼召我们。玛丽渴望找到基督，而基督也对她充满渴望。像约瑟夫一样，他再也无法抑制自己，因为基督的一般显现效果不大，所以他用她的名字呼唤她，“玛丽”；而她作为基督的羊，“认识他的声音”，并以尊贵的称号回答他，“拉波尼”，即“我的主”。

We may see here that discoveries of grace are not fruitless. They stir up believers' reverence and obedience. 'Let us sin because grace abounds,' is the devil's application of Christ's doctrine, Rom. 6:1.
我们可以看到，恩典的发现并不是毫无结果的。它们激发信徒的敬畏和顺从。“让我们犯罪因为恩典丰盛”，这是魔鬼对基督教义的应用，罗马书 6:1。

These and several other particulars are with much brevity, spirituality, and perspicuity handled in this treatise, and with that liveliness that they shew they come from one whose own heart savoured what he taught to others. The largest part of this book is spent upon that sweet doctrine, viz., a believer's interest in God as a Father, and the comforts that flow from that sweet relation. The foundation of our relation to God is here handled, and how God is first a Father to Christ, and in him to us. What can be more comfortable in this earthly, interest-shaking, disjointing, confounding age, than to clear up our soul's interest in God? Tolle meum, et tolle deum, as he said (c). It were better for me there were no God, than that he should not be my God. This will be thy comfort, that when thou canst not say, My state, my liberty, my house, my land, my friend, my trade, thou mayest be able to say, 'My Father, my God.' If therefore thou savourest the things of God, this subject will be acceptable and grateful to thee; and if this treatise may be any ways instrumental for putting thee upon study how to get it, or upon practice how to improve it, or in case thy soul sits in darkness, how to endear and clear thy interest, the publishers shall have much of their aim, and thou wilt have no cause to repent thy cost in buying, or thy pains in reading. We shall add no more than this. Blessed is that man or woman that hath an interest in him who is the Father of Jesus Christ by eternal generation, and of all believers in Christ by adoption and regeneration; in which inheritance and portion, that thou mayest have a share, shall be the prayer of
这些和其他几个细节在本文中以简洁、灵性和明晰的方式处理，而且以生动的方式展示出来，表明它们来自一个自己心中体味所教给他人的人。这本书的大部分内容都花在了那甜蜜的教义上，即信徒与上帝作为父亲的关系以及由此产生的安慰。我们与上帝的关系的基础在这里被处理，以及上帝如何首先成为基督的父亲，然后成为我们的父亲。在这个地球上，这个动荡、分裂、混乱的时代，有什么比澄清我们灵魂对上帝的利益更令人舒适的呢？正如他所说的：“拿走我的一切，也拿走我的上帝。”对我来说，没有上帝比他不成为我的上帝更好。这将是你的安慰，当你不能说：“我的状态，我的自由，我的房子，我的土地，我的朋友，我的生意”，你可以说：“我的父亲，我的上帝。”如果你喜欢神的事物，这个主题对你来说将是可接受和令人愉悦的；如果这篇论文能在某种程度上帮助你学习如何获得它，或者在实践中如何提高它，或者在你的灵魂陷入黑暗时如何珍视和澄清你的利益，出版商们将会达到他们的目标，而你将没有理由后悔购买的费用或阅读的辛劳。我们不会再多说了。那个男人或女人是有福的，他们与那位永恒生成的耶稣基督之父以及所有信徒的领养和重生有关；愿你能分享其中的产业和份额，这将是祈祷的内容

Thy soul's and thy faith's servants in the work of the ministry for Jesus' sake,
为了耶稣的缘故，在事奉事工中成为你灵魂和信仰的仆人

SIMON ASH.*
西蒙·阿什。

JAMES NALTON.*
詹姆斯·纳尔顿。

JOSEPH CHURCH.*
约瑟夫教堂。

A HEAVENLY DISCOURSE BETWEEN CHRIST AND MARY,
基督与玛丽之间的天上对话

AFTER HIS RESURRECTION
他复活后

Jesus saith unto her, Mary. She turned herself, and said to him, Rabboni; that is to say, Master. And Jesus said to her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say to them, I ascend to my Father, and your Father; to my God, and your God.—JOHN 20:16.
耶稣对她说：“马利亚。”她转过身来对他说：“拉波尼！”（拉波尼就是夫子的意思）。耶稣说：“不要摸我，因为我还没有升到父那里；你去对我的弟兄们说，我要升到我的父那里，也是你们的父；我的神，也是你们的神。”- 约翰福音 20:16

THE same love of Christ that drew him from heaven to the womb of the virgin, from the womb of the virgin to the cross, and from the cross to the grave, the same love of Christ moved him to discover himself after he was risen from the grave to them that he knew did entirely and wonderfully love him. And therefore, before he would ascend to heaven, he did vouchsafe many apparitions* and discoveries of himself, partly to instruct them in the certainty of his resurrection, and partly, but especially, to comfort them: those that he knew did love him.
基督的同样的爱，将他从天堂引向童贞女的子宫，从童贞女的子宫引向十字架，从十字架引向坟墓，同样的爱使他在从坟墓中复活后向那些他知道完全而奇妙地爱他的人显现自己。因此，在他升天之前，他愿意显现自己多次，部分是为了教导他们他复活的确凿性，但更重要的是为了安慰那些他知道爱他的人。

His first apparition of all was made to Mary, the woman out of whom he had cast seven devils, Luke 8:2. She was much beholding to him, and therefore loved much, Luke 7:47. No sex may discourage any sinner from Christ. She expresseth her love of Christ by her desire of finding him, by her seeking and weeping, notwithstanding all impediments, before she found him. As she wept, she stooped down and looked into the sepulchre, and there saw two angels in white: a colour of glory, purity, and joy, because it was a time of joy. They were one at the head, and the other at the feet. As in the law, when the mercy-seat was made, two cherubims were also framed, and placed one at the one end, and the other at the other end thereof, with their faces looking one towards another, Exod. 25:20. And when Christ was risen, there were two angels, one at the head, another at the feet, to shew that peace was to be expected in the true propitiatory, Jesus Christ.
他最早出现的是在马利亚面前，她是他曾经从身上驱逐出七个魔鬼的女人，路加福音 8:2。她对他非常感激，因此非常爱他，路加福音 7:47。没有性别可以阻止任何罪人接近基督。她通过渴望找到他、寻找和哭泣来表达对基督的爱，尽管有各种阻碍，她还是找到了他。当她哭泣时，她弯下腰，向坟墓里看去，看到了两个穿着白衣的天使：白色是荣耀、纯洁和喜乐的象征，因为那是一个喜乐的时刻。他们一个在头部，一个在脚部。正如在律法中，当施恩座被制作时，也制作了两个基路伯，一个放在一端，另一个放在另一端，他们的脸相对着，出自出埃及记 25:20。当基督复活时，有两个天使，一个在头部，一个在脚部，表明和平将在真正的施恩座耶稣基督中得到。

One at the head, the other at the feet of the body of Jesus. And they sat there. It was a time of peace. Peace was made between heaven and earth, God and man; and here is a posture of peace, 'They sat quietly.' In Christ, angels and we are at one; God, and we, and all. There is a recapitulation and gathering of all things in heaven and earth, Col. 1:20.
一个在耶稣身体的头部，另一个在脚部。他们坐在那里。这是一个和平的时刻。天堂与地球、上帝与人之间达成了和平；这里是和平的姿态，“他们静静地坐着。”在基督里，天使和我们合而为一；上帝、我们和所有人。在天上和地上，万物都被重新概括和聚集，歌罗西书 1:20。

The Ministry of Angels
天使部

The angels, they attended on Christ in all the passages of his life and death till they brought him to heaven.* They brought news of his birth, comforted him in his agony; they were at his resurrection, and you see here they attend. At his ascension they accompany him. And as they did to the Head, so they will to the members. In our infancy, they take charge of our tender years; in our dangers, they pitch their tents about us; in our deaths, they carry our souls to Abraham's bosom, a place of happiness. At our resurrection, their office is to gather our bodies together. That service and attendance they afforded the Head they afford to the members; to mystical Christ as well as natural. Therefore let us comfort ourselves in the service they did to Christ.
天使们在基督的一生和死亡的各个时刻都陪伴着他，直到将他带到天堂。他们传达了他的诞生消息，在他的痛苦中给予了安慰；他们在他的复活时出现，你可以看到他们在这里陪伴着。在他的升天时，他们与他同行。正如他们对待头领一样，他们也会对待成员。在我们幼年时，他们照料我们脆弱的岁月；在我们遇到危险时，他们在我们周围搭起帐篷；在我们死亡时，他们将我们的灵魂带到亚伯拉罕的怀抱，一个幸福的地方。在我们复活时，他们的任务是将我们的身体聚集在一起。他们为头领提供的服务和陪伴，他们也为成员提供；对于神秘的基督和自然的基督都是如此。因此，让我们在他们为基督所做的服务中安慰自己。

Now, besides the apparition of the angels, here is the speech of the angels: 'Woman, why weepest thou?' They knew she had no cause of weeping, for Christ whom she sought was risen again.
现在，除了天使的显现之外，这是天使的讲话：“女人，你为什么哭泣？”他们知道她没有哭泣的理由，因为她所寻找的基督已经复活了。

She answereth, 'Because they have taken away my Lord, and I know not where they have laid him.' If it had been as she supposed, there had been cause enough of her weeping, if her Lord had been taken away; for when the Lord is taken away, what remaineth that is comfortable? And if the Lord be not taken away, it matters not what is taken away. For he is all in all. Carnal people, so they have their wealth, and friends, and comforts in the world, they care not what is taken away. But she is of another mind. 'They have taken away my Lord,' and what comfort can I have if my Lord be taken away?
她回答道：“因为他们把我的主带走了，我不知道他们把他放在哪里。”如果事情像她所想的那样，她哭泣是有足够的理由的，如果她的主被带走了；因为当主被带走时，还有什么能让人感到安慰呢？如果主没有被带走，那么被带走的东西无关紧要。因为他是一切。肉体的人，只要他们在世界上拥有财富、朋友和安慰，他们就不在乎失去什么。但她的想法不同。“他们把我的主带走了”，如果我的主被带走了，我还能有什么安慰呢？

But it was but the speech of an opinion; she did but think it. And there were two things might lead her, truth and probability, which is the-foundation of opinion. Probability: he is not here, therefore he is taken away. Truth: Christ promised he would rise again, therefore he would take away himself. There was certain truth to ground faith, and weak probability to ground opinion. Yet such is the nature of weak persons in distress. If there be probability and certain truth, yet they will be sure to cleave to their probabilities. Oh, theirs be great sin! Ay, but there is greater mercy for faith to lay hold upon. So the presumptuous sinner saith, God is merciful.' Ay, but God hath excluded thee from heaven; thou art an adulterer, a swearer, a filthy person; thy opinion is grounded scarce upon probability. 'God is merciful,' but not to such sinners as live in sins against reconciliation as thou dost, 1 Cor. 6:9. Therefore, when one hath but probability to ground opinion, and the other certain truth to ground faith, be so wise for our souls as to take the best and leave the other. If she had remembered his promise to raise himself out of the grave, she needed not to have doubted.
但这只是一个观点的言论；她只是这样想。有两件事可能引导她，真相和可能性，这是观点的基础。可能性：他不在这里，所以他被带走了。真相：基督承诺他会复活，所以他会离开。有一定的真相来建立信仰，还有薄弱的可能性来建立观点。然而，在困境中，薄弱的人的本性就是如此。即使可能性和确定的真相存在，他们仍然会坚持自己的可能性。哦，他们犯了大罪！是的，但对于信仰来说，有更大的怜悯可依靠。所以，傲慢的罪人说，上帝是仁慈的。是的，但上帝已经将你排除在天堂之外；你是个淫乱者，一个咒骂者，一个肮脏的人；你的观点几乎没有根据可能性。上帝是仁慈的，但不是对那些活在与和解相悖的罪恶中的罪人，正如你所做的那样，哥林多前书 6:9。因此，当一个人只有可能性来建立观点，而另一个人有确定的真相来建立信仰时，为了我们的灵魂睿智地选择最好的并放弃另一个。如果她记得他复活的承诺，她就不需要怀疑了。

'They have taken away my Lord, and I know not where they have laid him.' 'They have taken away.' She instanceth none. And when she had thus said, she turneth her back, and saw Jesus standing, and knew not that it was Jesus. The angels hold their peace when Christ speaks, and it is their place so to do.
他们把我的主带走了，我不知道他们把他放在哪里。他们把他带走了。她没有提到任何人。她这样说完后，转过身去，看见耶稣站在那里，却不知道他是耶稣。当基督说话时，天使们保持沉默，这是他们的职责。

But she knew not that it was Jesus in respect of her passion. Her senses were held partly by the power of God, and partly by a kind of passion that was a cloud between her and Jesus, that she knew him not at that time.
但她并不知道那是耶稣，因为她被自己的激情所迷惑。她的感官部分被上帝的力量所束缚，部分被一种与耶稣之间的云雾般的激情所遮蔽，以至于她当时无法认出他。

The Apprehension of Christ
基督的逮捕

What doth Jesus say to her?
耶稣对她说什么？

'Woman, why weepest thou? whom seekest thou?' The first words that ever Christ spake after his resurrection to them he appeared to, is, 'Woman, why weepest thou?' It is a good question after Christ's resurrection. What cause of weeping when Christ is risen? Our sins are forgiven, because he, our head and surety, hath suffered death for us; and if Christ be risen again, why weep we? If we be broken-hearted, humbled sinners, that have interest in his death and resurrection, we have no cause to grieve. It is therefore a good question to them that believe, 'Why weepest thou? whom seekest thou?' They were questions, not for satisfaction to him—he knew it well enough—but to draw out her mind, and to draw out by confession what God had hid in her heart, that he might comfort her afterwards.
女人，你为什么哭泣？你在寻找谁？基督复活后对他们首次说的话是：“女人，你为什么哭泣？”这是一个好问题，因为基督复活了，为什么还要哭泣呢？我们的罪已经得到赦免，因为他，我们的头和保证人，为我们受了死。如果基督复活了，我们为什么要哭泣呢？如果我们是心灵破碎、谦卑的罪人，与他的死和复活有关，我们就没有理由悲伤。因此，对于那些相信的人来说，“你为什么哭泣？你在寻找谁？”是一个好问题。这些问题不是为了满足他的好奇心，他已经很清楚了，而是为了引出她的思想，并通过承认来揭示上帝在她心中隐藏的东西，以便之后安慰她。

'But she, supposing him to be the gardener, said, Sir, if thou hast borne him hence, tell me,' &c.
但她以为他是园丁，说：“先生，如果你把他带走了，告诉我。”等等。

She had a misconceit of Christ, as if he had been the gardener. Beloved, so it is with a sinner, especially in times of desolation of spirit and disconsolate condition. They present Christ to themselves as an enemy. She in passion thinks Christ the gardener. Do not many, when they be melancholy of body and troubled in mind, conceive of Christ as an austere judge, that will undoubtedly damn such wretches as they are, who present Christ to themselves in that fashion, that the Scripture doth not? Doth not he bid all that be weary and heavy laden come to him? Mat. 11:28. And yet they, out of passion, will present Christ to be an austere judge, that will take them at their disadvantage, observe all their ways, and will surely damn them.
她对基督有误解，仿佛他是园丁。亲爱的，罪人在心灵的荒凉和绝望的状态下尤其如此。他们把基督当作敌人。她在激情中认为基督是园丁。许多人在身体忧郁和心灵困扰时，难道不会把基督看作严厉的法官吗？他们认为基督必定会谴责他们这样可怜的人，但这种观念并不在圣经中。难道他不是要求所有疲倦和负重的人来到他这里吗？马太福音 11:28。然而，出于激情，他们会把基督描绘成一个严厉的法官，会利用他们的不利条件，观察他们的一切行为，并肯定会谴责他们。

It is a great violence that passion and opinion offers to truth, and to saving truth, and the hardest matter in the world for a distressed conscience to apprehend God aright, and to apprehend Christ aright. Secure persons apprehend God under a false notion. They apprehend God as a God all of mercy, and Christ as if he were not a judge of the world; as if he observed them not, nor their sinful courses; and therefore they care not whether they serve him or no, Acts 17:31. And Satan presenteth Christ all of mercy, and Satan and their hearts meeting together, the mistake is dangerous. It is a great art of faith, and an excellent skill, to apprehend Christ suitable to our condition that we are in. When we be in any sin, then think him a judge; then think of Moses rather than of Christ; then think of Christ as one that will judge both quick and dead for their hard and wicked actions. But when we be humble and broken-hearted, and touched with sense of sin, present him as a sweet Saviour, inviting and alluring all to come to him: 'Come to me, all ye,' &c., Mat. 11:28; present him as a gentle shepherd; present him in all the sweet relations he names himself by in the Scriptures, lest otherwise we do Christ dishonour, and ourselves wrong, Isa. 40:11.
激情和观点对真理和拯救真理的暴力是巨大的，对于一个困扰的良心来说，正确地理解上帝和基督是世界上最困难的事情。安全的人以错误的观念理解上帝。他们把上帝看作是一个完全仁慈的上帝，把基督看作不是世界的审判者；仿佛他们不关注他们自己和他们的罪恶行径；因此，他们不在乎是否事奉他，使徒行传 17:31。撒旦把基督呈现为完全仁慈的形象，而撒旦和他们的心灵相遇，这种误解是危险的。正确地理解基督与我们所处的境况相适应是信仰的一项伟大艺术和卓越技巧。当我们陷入罪恶时，把他看作是一个审判者；想到摩西而不是基督；把基督看作是一个将为他们的刚硬和邪恶行为审判活人和死人的人。但当我们谦卑、伤心和对罪感到触动时，把他呈现为一个甜蜜的救主，邀请和吸引所有人来到他面前：“你们都到我这里来”，马太福音 11:28；将他呈现为温和的牧人；在圣经中，以他自称的甜蜜关系来呈现他，以免我们亵渎基督，对自己不利，以赛亚书 40:11。

'If thou hast borne him hence, tell me where thou hast laid him, and I will take him away.'
如果你把他带走了，告诉我你把他放在哪里，我会把他带走。

She was a likely woman indeed to take Christ away; for a weak woman to take a heavy body away! But love thinks nothing impossible. Faith and love agree in this, nothing is impossible. 'Love is strong as death,' Cant. 8:6. Neither love nor faith care for difficulties; they arm the soul to break through all.
她确实是一个可能会带走基督的女人；对于一个弱女子来说，带走一个沉重的身体！但是爱情认为没有什么是不可能的。信仰和爱情在这一点上是一致的，没有什么是不可能的。《雅歌》8:6 说：“爱情坚强如死亡。”爱情和信仰都不在乎困难；它们武装灵魂，突破一切障碍。

'Tell me where thou hast laid him, and I will take him away.'
告诉我你把他放在哪里，我会把他带走。

One would think the dead body might have frighted the woman, and the heavy body might have been above her strength. But she was in such an ecstasy of love and desire, and grief for want of desire, that she considered not well what she said.
一个人可能会认为尸体会吓到那个女人，而那个沉重的尸体可能超出了她的力量。但她陷入了如此狂喜的爱和欲望之中，对于欲望的渴望而引发的悲伤，以至于她没有好好考虑她所说的话。

They be words of passion; and, indeed, if you observe the story of Mary Magdalene, she was a woman of extremity in all conditions. Like Jonah, when he grieves, he grieves exceedingly; when he rejoices, his joy is wound to the highest pitch. So she was full of love when she loved, and full of grief when she grieved, and full of joy when she joyed. She had large affections. All were in the highest measure, and strained to the highest pin in her; and that made her say, 'If thou hast,' &c.
他们是激情的话语；实际上，如果你观察马利亚·玛大肋纳的故事，她是一个在各种情况下都极端的女人。像约拿一样，当他悲伤时，他的悲伤是极度的；当他欢喜时，他的喜悦达到了最高点。所以她在爱的时候充满了爱，悲伤的时候充满了悲伤，欢乐的时候充满了喜悦。她有着强烈的感情。所有的感情都达到了最高的程度，并且在她身上达到了极限，这使她说：“如果你有的话”，等等。

Jesus could not endure [to keep] her longer in this perplexed condition. He was too merciful; and therefore saith, 'Mary.' She turned to him, and saith, 'Rabboni,' which is to say, Master.
耶稣无法再忍受她处于这种困惑的状态。他太仁慈了，因此说：“马利亚。”她转向他，说：“拉波尼”，意思是“主人”。

One Word from Christ; one word from Mary
基督的一句话；玛丽的一句话

And Jesus said to her, 'Mary.'
耶稣对她说：“马利亚。”

The words are a sweet and loving intercourse between Christ and Mary. In a seasonable time, when she was in all her perplexity and depth of sorrow for loss of her Lord, Christ seasonably at length, as not being able to hold any longer, but must needs discover himself, saith to her, 'Mary.'
这些话是基督和玛丽之间甜蜜而充满爱意的交流。在一个合适的时机，当她因失去她的主而陷入困惑和深深的悲伤时，基督适时地终于无法再忍耐，必须要显露自己，对她说：“玛丽。”

You see, first of all, Christ beginneth, and saith,' Mary;' she answereth, in the second place, and saith, 'Rabboni;' and till Christ begins, no voice in the world can do any good. The angels they spake to her, but till Christ spake nothing could comfort her. Christ began, and till Christ began nothing would comfort Mary. Christ began himself, and used but one word. It is a word, and but one word. Nothing will comfort but the word of Christ. The word that comforted her when he spake, and it was but one word, and yet enough, there was such fulness of spirit and comfort in that one word. And she answereth with one word again.
你看，首先，基督开始说：“马利亚”；她在第二个位置回答说：“拉波尼”；在基督开始之前，世界上没有任何声音能起到任何好处。天使们对她说话，但在基督说话之前，没有什么能安慰她。基督开始了，直到基督开始，没有什么能安慰马利亚。基督自己开始了，只用了一个词。这是一个词，只有一个词。除了基督的话语，没有什么能安慰。当他说话时，这个话语安慰了她，只有一个词，但足够了，那一个词中有如此丰富的灵性和安慰。她再次用一个词回答。

You may ask why they spake but one word. Beloved, he was full of affection, and she was full of affection also, too full, to express themselves in many words. As it is in grief, grief sometimes may be so great that scarce any words are able to express it: ingentes dolores stupent; and if any words, then broken words, which shew fulness of affection rather than any distinct sense. Christ was so full, and she so full, that a word discovers. And indeed there was so much sense, and so much love, so much contained in these little words 'Mary' and 'Rabboni,' that it is impossible to express them shorter; and her passion would not stay any longer discourse. It was by words, and by one word, 'Mary.' It was by a word which sheweth he took notice of her. Christ knows the names of the stars; he knows everything by name. He knows everything of a man, to the very hair. He knows their parts, and their very excrements of their parts. He knew her, and acknowledged her too: 'Mary.'
你可能会问为什么他们只说了一个词。亲爱的，他们充满了爱意，她也充满了爱意，太满了，无法用许多词语来表达自己。就像在悲伤中一样，悲伤有时可能如此巨大，以至于几乎没有任何词语能够表达出来：ingentes dolores stupent；如果有任何词语，那么就是断断续续的词语，它们显示出了充满爱意而不是任何明确的意义。基督是如此充实，她也是如此充实，以至于一个词语就能表达出来。事实上，这些简短的词语“玛丽”和“拉波尼”中包含了如此多的意义和爱意，以至于无法更简洁地表达它们；而她的激情也不愿再停留在任何更长的讨论上。这是通过词语，通过一个词语，“玛丽”。这是通过一个词语表明他注意到了她。基督知道星星的名字；他知道一切的名字。他对一个人的了解，甚至到了头发的程度。他认识她，也承认她：“玛丽”。

1. It is a word of knowledge, and familiar acquaintance, and acknowledgment.
这是一个知识、熟悉和认可的词语。

2. It is a word of compassion; because he had held her long, and now could not longer. He pitieth the state she was in. He saw her ready to sink for grief and melt for sorrow, and therefore he said, 'Mary.'
这是一个充满同情的词语；因为他曾经长时间地拥抱她，现在却不能再这样做了。他对她的状态感到同情。他看到她因悲伤而快要崩溃，因悲伤而快要溶化，因此他说：“玛丽。”

3. As it is a word of compassion, so it is a word full of exceeding love.
因为它是一个充满慈悲的词语，所以它也是一个充满无比爱意的词语。

4. And it is a word of peculiar appropriation, 'Mary,' whom I have so much respected heretofore. And a word of satisfaction on his part, out of his pity, and out of his love, and former familiarity and acquaintance. 'Mary,' I am the man that thou seekest; I know what all thy seekings tend to. Thou wantest him whom thou lovest; thou wantest me; I am he whom thou seekest.
而且这是一个特别适用的词，'Mary'，我以前非常尊重的人。这是他对她的怜悯、爱和以前的熟悉和相识的满意之词。'Mary'，我就是你寻找的那个人；我知道你所有的寻找都指向什么。你想要你所爱的人；你想要我；我就是你寻找的那个人。

She answered him again, 'Rabboni,' which is interpreted, Master. She returned him an answer again; she spake to him. He first began, then she follows. She found the virtue of his speech in her heart. There was an influence of it to her heart; and his love witnessing to her heart, raised her love to him again. So it was an answer of Christ's speech, and from the same affection: an answer of love, and an answer of exceeding large affection and satisfaction to her soul. O my 'Rabboni,' the soul of my soul, the life of my life, my joy, my rock, my all that can be dear to me. 'Rabboni,' I have enough. As he desired to give her satisfaction, so she takes satisfaction in the word. And yet it was not full satisfaction; for after she clasps about him, and would not let him go. It was an affection that stirred up much desire more and more to have communion with him, so that he was fain to check her afterward: 'Touch me not, for I am not yet ascended to my Father.' She had not enough; as indeed a believing, affectionate soul hath never enough till it be in heaven.
她再次回答他：“拉波尼”，这是“主人”的意思。她再次回答他；她对他说话。他先开始，然后她跟随。她在心中找到了他话语的力量。它对她的心产生了影响；他的爱证明了她的心，使她对他的爱再次升华。所以这是基督话语的回答，来自同样的情感：一种爱的回答，一种对她的灵魂极大的爱和满足的回答。哦，我的“拉波尼”，我的灵魂之灵魂，我的生命之生命，我的喜悦，我的磐石，我所有珍贵的一切。“拉波尼”，我已经足够了。正如他希望给她满足一样，她也满足于这个话语。然而，这还不是完全的满足；因为她抱住他，不愿放手。这是一种激发了更多渴望与他交流的情感，以至于他后来不得不制止她：“不要摸我，因为我还没有升到我的父那里。”她还不够；事实上，一个有信仰、有感情的灵魂在天堂之前永远不会满足。

And thus you see the sweet intercourse upon the apparition and first discovery of Christ to Mary. He spake to her, and she answered him again with the same affection. And it is a word of dependence, as it is fit, 'Rabboni, my Master.' It is not only a word of honour, not any superior, but a superior in way of teaching. There was submission of conscience to the 'Rabboni,' as the 'Rabboni,' labouring to sit in the consciences of people. It is a Syriac word, which signifieth in the original, 'multiplication of knowledge' in him that speaketh, and that laboureth to breed much knowledge in him that is spoken to; and. therefore it is a word of great respect and dependence (d).
因此，你可以看到当基督首次向玛丽显现并被发现时，他们之间有着甜蜜的交流。他对她说话，她也以同样的情感回答他。这是一种依赖的话语，合情合理地称呼他为“拉波尼，我的主”。这不仅是一种尊敬的话语，而且是一种以教导方式的上级。在“拉波尼”的面前，人们的良心屈服，他努力让人们的良心坐在他的权威之下。这是一个叙利亚词，原意是“在说话者身上的知识的增加”，并且努力在被说话者身上培养更多的知识；因此，这是一种极大的尊重和依赖的话语（d）。

She might well call him 'Rabboni,' for he was 'Master of masters,' 'Rabboni of rabbonis,' the angel of the covenant, the great doctor of the church, the great 'Gamaliel,' at whose feet all must sit and be taught. So you see what sense and affections are in these little words. The fulness of heart that was in this couple cannot be expressed, were it possible to say all that could be said. And therefore we leave the hypothesis, and come to make application of it to ourselves.
她很可能称他为“拉波尼”，因为他是“大师中的大师”，“拉波尼中的拉波尼”，是盟约的天使，是教会的伟大医生，是伟大的“迦玛列”，所有人都必须坐在他的脚下接受教导。所以你可以看到这些小词中蕴含的意义和情感。这对夫妇心中的满足无法言表，即使能够说出所有可以说的话。因此，我们放弃假设，转而将其应用于我们自己。

Observations
观察

Obs. 1. First, We may learn here, that till Christ himself discovers himself, no teaching will serve the turn. No. The teaching of angels will not serve the turn, till Christ himself by his Holy Spirit discovers himself. When Christ doth it, it is done. And therefore it should teach us so to attend upon the ministry as to look up to the great doctor that hath his chair in heaven, and teacheth the heart.* If he teach, it is no matter how dull the scholar is. He is able to make any scholar, if he instruct. I will not enlarge the point, because there be particular places wherein they will be enlarged.
注意 1：首先，我们可以从这里学到，除非基督亲自显现，否则任何教导都无济于事。不，天使的教导也无济于事，除非基督亲自借着他的圣灵显现。当基督这样做时，就完成了。因此，这应该教导我们如何专注于事奉，以仰望那位在天上有他的讲坛的大医生，并教导我们的心灵。*如果他教导，学生有多么迟钝都没关系。只要他教导，他就能使任何学生变得聪明。我不会详细阐述这一点，因为有特定的地方会详细阐述。

Obs. 2. The second thing I will observe is this, that Christ, when he teacheth, he doth it by words, not by crucifixes, not by sights. We lost our salvation and all our happiness by the ear, and we must come to it by the ear again. Adam, by hearkening to Eve, and Eve to the serpent, lost all; and we must recover salvation therefore by the ear. As we have heard, so we shall see. We must first hear, and then see. Life cometh in at the ear as well as death. Faith, you know, is the quickening of a Christian, the spiritual life of a Christian. Now, faith comes by hearing; and therefore I beseech you in the bowels of Christ, set aside prejudice, and meekly attend God's ordinances. Do not consider who we are; we are but poor ministers, frail men as yourselves. But consider the Lord, that is pleased to convey life, and salvation, and grace, and whatsoever is fit to bring to heaven, this way. Therefore they that despise this way, set light by salvation; as the apostle saith, Acts 13:46, 'They judge themselves unworthy of the kingdom of heaven.' They can read at home, but is that the way God hath sanctified? Did not the manna stink when gathered on the Sabbath day? There is a curse upon all private industry and devotion when it is with neglect of public ordinances. She could have no comfort till Christ spake. Nay, the very sight of Christ could not comfort her. Let this, I pray you, be enough, that I may not enlarge the point any further. This is the way for comfort. We must hear him in his ministers here, if we will hear him comfortably speaking to us hereafter, 'Come, ye blessed of my Father,' &c., Mat. 25:34.
注 2：我要观察的第二件事是，基督在教导时，是通过言辞而不是十字架或景象来进行的。我们通过听觉失去了救赎和所有的幸福，我们必须再次通过听觉来获得。亚当听从夏娃，夏娃听从蛇，失去了一切；因此，我们必须通过听觉来恢复救赎。我们听到的，我们将会看到。我们必须先听，然后才能看。生命通过听觉而来，死亡也是如此。信仰，你们知道，是基督徒的复活，是基督徒的灵性生命。现在，信仰是通过听觉而来的；因此，我恳求你们以基督的怜悯之心，摒弃偏见，虔诚地参与上帝的仪式。不要考虑我们是谁；我们只是贫穷的仆人，和你们一样脆弱的人。但要考虑那位乐意传递生命、救赎、恩典和一切适合通向天堂的主。因此，那些轻视这条道路的人，是对救赎不以为然的；正如使徒所说，使徒行传 13:46，“你们自己断定不配得永生的。”他们可以在家里阅读，但那是上帝所圣化的方式吗？安息日采集的吗哪岂不是腐臭了吗？ 当私人企业和奉献忽视公共法令时，会有诅咒。直到基督说话，她才能得到安慰。甚至看到基督本人也无法安慰她。请让这个足够，我不想再进一步解释。这是获得安慰的方法。如果我们希望在将来听到他舒适地对我们说话，“来吧，我父所赐福的人”，我们必须在这里听他的仆人。

Obs. 3. It was but one word, 'Mary;' and is there so much force in one word? Yea, when it is uttered by Christ. One word coming from Christ, and set on the heart by the Spirit of Christ, hath a mighty efficacy. The word hath an efficacy in creating all things, fiat, fuit. Let it be done: it was done; 'Let there be light: there was light.' So let there be light in the understanding, and there it shall be presently. So in all Christ's cures, he said the word, and it was done. So in all spiritual cures, let him say the word, it is done. Nay, a very look of Christ, if the Spirit go along with it, is able to convert the soul. Respexit Christus, flevit Petrus aware: Christ looked on Peter, he wept bitterly. What will his word do, when his look will do so much? It was but a word, and but one word: 'Say but the word,' saith he in the gospel, 'and my servant shall be healed,' Mat. 8:8. This should make us desire that Christ would speak though but few words to the soul; that he would clothe the words of men mightily with his word and with his Spirit; and then they will be mighty in operation and works. One word, but it was a pregnant word. It was full of affection. She knew it well enough: 'Mary.' What! to call her so familiarly, so sweetly, by her accustomed name? It wrought on her bowels presently.
注意 3. 只是一个词，'Mary'；一个词有这么大的力量吗？是的，当它由基督说出时。一个来自基督的词，被基督的圣灵放在心上，具有巨大的功效。这个词在创造万物时有功效，fiat，fuit。让它成为现实：它就成为现实；'让有光：就有了光。'所以让理解中有光，它就会立即出现。所以在基督的所有治愈中，他说了这个词，事情就完成了。所以在所有属灵的治愈中，让他说这个词，事情就完成了。不，基督的一个眼神，如果圣灵与之同在，就能够转化灵魂。Respexit Christus, flevit Petrus aware: 基督看着彼得，他痛哭流涕。当他的眼神能做到这么多时，他的话会做什么呢？只是一个词，只是一个词：'只要说一句话，'他在福音中说，'我的仆人就会痊愈，'马太福音 8:8。这应该让我们渴望基督对灵魂说出尽管只有几句话；让他的话和他的圣灵使人的话语强大；然后他们在行动和工作中将会强大。只是一个词，但它是一个富有内涵的词。它充满了感情。 她很清楚：“玛丽。”什么！这么熟悉地、这么甜蜜地称呼她，用她习惯的名字？这立刻触动了她的内心。

Obs. 4. But to go on. You see here again, that Christ must begin to us before we can answer him. He began to 'Mary,' and then she said 'Rabboni.' All the passages of salvation are done by way of covenant, by way of commerce and intercourse between God and man, but God begins first. In election, indeed, we choose him; but he chooseth us first. And he knoweth who are his, and we know him; but he knows us first. And in calling, we answer, Ay; but he calleth first, and we do but echo to his call. In justification, forgiveness of sins, we accept of justification, and submit to the righteousness of Christ, and God's purpose of saving man that way; but he giveth faith first, for faith is the gift of God. We glorify him here on earth, but it is from a result of God's glorifying us in heaven. Some earnests we have, but they are of God's giving. All we do is but reflection of his love first, or his knowledge first.
但要继续。你在这里再次看到，基督必须先开始与我们交流，然后我们才能回应他。他开始与“马利亚”交流，然后她说“拉波尼”。救赎的所有过程都是通过契约的方式，通过上帝与人之间的交流和互动完成的，但上帝首先开始。在选举中，确实是我们选择了他；但他首先选择了我们。他知道谁是他的，我们也认识他；但他首先认识我们。在呼召中，我们回答“是”；但他首先呼召我们，我们只是回应他的呼召。在称义、赦免罪过方面，我们接受称义，并顺服基督的义和上帝拯救人的目的；但他首先赐予信心，因为信心是上帝的恩赐。我们在地上荣耀他，但这是上帝在天上荣耀我们的结果。我们有一些预付款，但那是上帝给予的。我们所做的一切只是他的爱或他的知识的反映。

The Christian soul saith, 'Thou art my God;' ay, but he saith first, 'I am thy salvation,' Ps. 35:3. As Austin saith, Non frustra dicit anima, Deus salus tua: when God saith, 'I am thy salvation,' it is easy for the soul to say, 'Thou art my God' (e). And this may teach us in our devotions, when we are to deal with God, when we are to bring to him any request, to desire him first to reveal himself to us, desire Christ to reveal himself by his Spirit to us. It is an error in the case of men's devotions. They think to bring something of their own strength, and to break in, as it were, upon God, without his discovery first. But Paul saith, Gal. 4:9, 'We know God, or rather, are known of him.' We must desire that he would make known his heart to us first, and then we shall know him again; that he would speak to us by his Spirit, and then we shall answer to him again. That he would say to our souls, he 'is our salvation;' and then we may lay claim to him, 'he is our God.' Desire the 'Spirit of revelation,' to reveal his bowels and love to us in Christ by his Holy Spirit; for certainly, in every return of ours to Christ, God begins to us, all in all, though not sensibly. But we ought to pray, every day more and more, for a sensible revelation, that God would reveal his love to us in Christ. And we cannot but answer. If Christ saith, 'Mary,' Mary cannot but answer, 'Rabboni.'
基督徒的灵魂说：“你是我的上帝。”是的，但他首先说：“我是你的救恩”（诗篇 35:3）。正如奥古斯丁所说：“当上帝说‘我是你的救恩’时，灵魂说‘你是我的上帝’是容易的。”这可以教导我们在祷告中，当我们与上帝交流，当我们向他提出请求时，首先要求他向我们显现，要求基督通过他的圣灵向我们显现。这是人们在祷告中的一个错误。他们认为可以凭借自己的力量闯入上帝的面前，而不需要上帝首先启示自己。但保罗在加拉太书 4:9 中说：“我们认识上帝，更确切地说，是被他认识。”我们必须渴望他首先向我们启示他的心意，然后我们才能再次认识他；我们必须渴望他通过他的圣灵对我们说话，然后我们才能再次回应他。他要对我们的灵魂说，他是我们的救恩；然后我们才能宣称他是我们的上帝。渴望“启示的圣灵”通过他的圣灵向我们显明基督的心肠和爱意；因为在我们每一次回归基督时，上帝始终是我们的一切，尽管我们可能没有感觉到。 但我们应该每天越来越多地祈祷，寻求一个明智的启示，让上帝在基督里向我们显明他的爱。我们不能不回应。如果基督说：“马利亚”，马利亚不能不回答：“拉波尼”。'

Obj. But you will say then, It is not our fault, but Christ's fault, if he must begin. If God begins, we shall answer.
但你会说，如果必须开始，那不是我们的错，而是基督的错。如果上帝开始了，我们会回答。

Ans. I answer briefly, that God doth always begin to us, and is beforehand with us in all dealings with ourselves. He giveth us many motions, and never withdraweth himself from us, but when he is despised and slighted first; therefore, let us take heed that we labour to answer Christ's call when he doth call. If we slight it, then in a judicious* course he ceaseth to speak further to us, if we slight his beginnings of revelations. There be many degrees and passages to faith and assurance. If we do not observe the beginning, how God begins to reveal himself to us by little and little, speaking to us by his Spirit in our hearts when he begins, then in a spiritual judgment sometimes he leaves us to ourselves. And therefore let us regard all the motions of the Spirit, and all the speeches of the Spirit of Christ, for he begins by little and little, else our consciences will say afterward, we are not saved, because we would not be saved. We would not yield to all the passages of salvation; but when he was beforehand with us, and offered many sweet motions, yet we loved our sins better than our souls, and so repelled all. Therefore, I beseech you, do not refuse the sweet messages from heaven, the gracious and sweet motions of the Spirit of Christ.† Make much of them. God hath begun to you, be sure to answer. Learn it of Mary. When Christ began, she set not her heart and infidelity against it, but she opened her heart, and said, 'Rabboni;' learn, therefore, the duty of spiritual obedience. When God speaks, 'Speak, Lord, for thy servant heareth,' 1 Sam. 3:10. Do not shut your ears to the motions of God's blessed Spirit; do not harden your hearts against his voice, but open your hearts as she did: 'Rabboni.'
答：我简要回答，上帝始终在我们之前开始与我们交往，并在与自己打交道的一切事务中先行。他给予我们许多动力，并且从不离开我们，除非他首先被轻视和忽视；因此，让我们小心，当基督呼召我们时，我们要努力回应。如果我们轻视它，那么在一个明智的过程中，他将停止进一步与我们交谈，如果我们轻视他启示的开始。信仰和确信有许多层次和过程。如果我们不观察开始时，上帝如何逐渐开始向我们启示自己，通过他的灵在我们的心中与我们说话，那么在某些时候，他会将我们留给自己。因此，让我们关注圣灵的一切动力和基督的一切言语，因为他是逐渐开始的，否则我们的良心将在事后说，我们没有得救，因为我们不愿得救。我们不愿接受所有的救恩过程；但当他在我们之前，并提供许多甜蜜的动力时，我们却更喜欢我们的罪恶胜过我们的灵魂，因此拒绝了一切。 因此，我恳求你，不要拒绝来自天堂的甜蜜信息，基督圣灵的恩慈和甜蜜的感动。珍惜它们。上帝已经开始对你说话，务必回应。向玛利亚学习。当基督开始时，她没有将自己的心和不信任对抗，而是敞开了她的心，说：“拉波尼”；因此，学习履行属灵的顺从之责。当上帝说话时，“说吧，主啊，你的仆人在听。”（撒母耳记上 3:10）不要对上帝赐福的圣灵的感动闭上你的耳朵；不要使你的心变硬，抵挡他的声音，而是像她一样敞开你的心：“拉波尼”。'

Our Saviour Christ here saith, 'Mary;' but when? After he had concealed himself from her a long time. It is not presently 'Mary,' nor 'Rabboni.' He had concealed himself a great while. Christ doth not usually open himself fully at first, though at first he doth in some degree; but he observeth degrees, as in the church in general. You see how that he discovers himself in his gracious promises by little and little; darkly at first, and at last the Sun of righteousness ariseth clearly. So the day-star ariseth in our hearts by degrees. It is a great while before Mary heareth the satisfying speech of Christ, 'Mary.'
我们的救主基督在这里说：“马利亚”，但是什么时候呢？在他隐藏了很长时间之后。不是立刻就是“马利亚”，也不是“拉波尼”。他隐藏了很长时间。基督通常不会一开始就完全展示自己，尽管一开始他在某种程度上会这样做；但他观察到了程度，就像在整个教会中一样。你可以看到他如何逐渐通过他的恩典应许揭示自己；起初是暗淡的，最后是公义的太阳升起。同样，晨星在我们的心中逐渐升起。马利亚听到基督令人满意的话语“马利亚”之前已经过了很长时间。

Why Did Jesus Conceal Himself?
为什么耶稣隐藏自己？

Quest. But why doth Christ thus conceal himself in regard of his fuller manifestation?
但是为什么基督要在更完全地显现方面隐藏自己呢？

It is partly to try and exercise our faith and other graces; and therefore God doth seem to withdraw himself in the sense of his love.
这在一定程度上是为了试验和锻炼我们的信仰和其他美德；因此，上帝似乎在感受到他的爱时撤离。

1. To see whether we can live by faith, or whether we be altogether addicted to sense, as the world is, who live altogether by sense, and not by faith.
看我们是否能够凭信仰生活，或者我们是否完全沉溺于感官，就像世界上那些完全依靠感官而不是信仰生活的人一样。

2. He would have our patience tried to the utmost. He would have 'patience have its perfect work,' James 1:4. She had much patience to endure all this. But her patience had not a perfect work till Christ spake.
他会让我们的耐心被极限考验。他会让“耐心得以完全成全”，雅各书 1:4。她有很多耐心来忍受这一切。但直到基督说话，她的耐心才得以完全成全。

3. Christ will stir up and quicken zeal and fervency in his children; and therefore he seemed to deny the woman of Canaan, Mat. 15:21, seq., and Mark 7:27, 28; first, he giveth no answer but an harsh answer, 'A dog.' And she works upon it: 'Though I am a dog, yet dogs have crumbs.' All which denial was only to stir up zeal and earnestness. And therefore though Christ doth not manifest himself to us at first, yet it is to stir up zeal and affection to seek after him more earnestly. A notable passage there is of this, Cant. 3:1–6. The soul sought Christ, and sought long, and sought in the use of all means; but at length she waited, and in waiting she found him.
3.基督会激发并加强他的子民的热情和热忱；因此，他似乎拒绝了迦南的妇人，马太福音 15:21，以及马可福音 7:27,28；首先，他没有给出回答，而是给出了一个粗鲁的回答，“狗。”她对此产生了影响：“虽然我是一只狗，但狗也有碎屑。”所有这些拒绝只是为了激发热情和热忱。因此，尽管基督一开始不向我们显现，但这是为了激发更加热切地寻求他的热情和感情。关于这一点有一个显著的例子，歌罗西书 3:1-6。灵魂寻找基督，长时间寻找，并在使用一切手段寻找，但最终她等待，而在等待中找到了他。

4. Christ doth this to set a better price upon his presence when he comes; to make his presence highly valued when he doth discover himself. Desiderata diu magis placent: things long desired please more sweetly. And things, when wanted, are ingratiated to us, as warmth after cold, and meat after hunger; and so in every particular of this life. And therefore God, to set a greater price on his presence, and that he would be held more strongly when he doth reveal himself, he defers a long time. That is one reason why he did defer revealing himself to Mary, that she might have the more sweet contentment in him when he did reveal himself, as indeed she had. Long deferring of a thing doth but enlarge the soul. Want enlargeth the desire and capacity of the soul, so doth love. Now, when we want that we love, that emptieth the soul marvellously much; it mortifieth affection. When God keeps off a long time, and we see it is God only must do it, then the affection is taken off from earthly things, and the heart enlarged to God by love, and the want of the thing we love. And therefore we set a price on the thing, so that we are wonderfully pleasing to God. It is very beneficial to ourselves. What lost Mary by it? So shall we lose nothing. We have it at last more abundantly. We have it as a mighty favour. Mary taketh this as a new blessing altogether. When things are kept long from us, and God only must discover, when the heart is kept from second causes, the heart is enlarged. Certainly this comes from God, and God should have all the glory of it. God is wise; and therefore makes us to stay a long time for that we do desire.
基督这样做是为了在他来临时更加珍视他的存在；在他显现时使他的存在更加宝贵。Desiderata diu magis placent：长期渴望的事物更加令人愉悦。当我们需要某样东西时，它会讨好我们，就像寒冷后的温暖，饥饿后的食物；在生活的每一个方面都是如此。因此，上帝为了更加珍视他的存在，并在他显现时更加坚定地持守他，他会拖延很长时间。这是他拖延向玛丽显现的一个原因，这样她在他显现时会更加甜蜜地满足，事实上她确实如此。长时间的拖延只会扩大灵魂。渴望会扩大灵魂的欲望和能力，爱也是如此。现在，当我们渴望我们所爱的东西时，它会使灵魂变得空虚；它会抑制感情。当上帝长时间保持距离，我们看到只有上帝才能做到这一点时，感情就会从尘世的事物中脱离出来，通过爱而向上帝扩大，以及我们所爱的东西的缺失。因此，我们会给这件事物定价，以至我们对上帝非常令人愉悦。这对我们自己非常有益处。 玛丽因此失去了什么？所以我们不会失去任何东西。我们最终得到了更丰富的东西。我们将其视为一种巨大的恩惠。玛丽将其视为一种全新的祝福。当事物长时间被我们保留，只有上帝才能揭示时，当心灵远离次要原因时，心灵会变得更加宽广。毫无疑问，这是来自上帝，上帝应该得到所有的荣耀。上帝是智慧的；因此，他让我们等待很长时间来得到我们所渴望的东西。

We all of us are in Mary's case in a spiritual sense. Some times or other we miss Christ, I mean the sweet sense of Christ. Lay this down for a rule, that Christians ought to walk in sweet communion with God and Christ, and that it ought to be the life of a Christian to maintain the communion that Christ hath vouchsafed between us and himself. Then, certainly, we lose Christ wonderfully; and not against our minds, but willingly, by our own slighting of him, and by our own undervaluing of him, or by our negligence or presumption. Christ, though he be low, yet he is great, and he will have us to know his greatness. There must be communion with due respect. One way or other we deprive ourselves of the sense and sweetness of communion with Christ. What must we do, then? We must do as the woman did: turn over every stone; use all kind of means; leave not one till we find him; and when all means are used, wait still. Persevere in waiting, as Peter speaks. Believers, wait; hold out in waiting, for Christ in his time will come. He cannot hold long. As Joseph did suppress his love and affection for politic ends a great while, Gen. 45:3, but his pity towards his brethren was such that his bowels would not suffer him to conceal himself longer; his passion was above his policy: 'I am Joseph.' And so let us in the use of all things seek Christ and the sweet sense of his love, which is better than life itself. And, indeed, what is all without Christ? Christ is so full of compassion, he will not long suffer us to be prolonged, but will at length satisfy the hungry soul, Ps. 63:5. How many promises have we to this end!
我们每个人在精神上都和玛丽一样。有时候我们会错过基督，我指的是对基督甜蜜的感受。记住这个原则，基督徒应该与上帝和基督保持甜蜜的交流，这应该是一个基督徒维持基督与我们之间的交流的生活方式。那么，我们肯定会失去基督，不是违背我们的意愿，而是出于我们自己对他的轻视、低估、疏忽或傲慢。基督虽然卑微，但他是伟大的，他希望我们知道他的伟大。交流必须带着应有的尊重。我们以某种方式剥夺了与基督交流的感受和甜蜜。那么我们该怎么办呢？我们要像那个妇人一样：翻遍每一块石头；使用各种方法；不放过任何一个，直到找到他；当所有的方法都被使用时，仍然要等待。坚持等待，正如彼得所说的。信徒们，等待吧；坚持等待，因为基督会在他的时候来。他不能等太久。正如约瑟为了政治目的而长时间压抑自己的爱和感情一样。 45:3，但他对兄弟的怜悯之情如此之深，以至于他的内心无法再隐藏自己；他的激情超越了他的策略：“我是约瑟。”因此，在使用一切事物时，让我们寻求基督和他甜蜜的爱的感觉，这比生命本身更好。实际上，没有基督一切又算得了什么呢？基督充满了怜悯，他不会让我们长时间地受苦，而是最终会满足饥饿的灵魂，诗篇 63:5。我们有多少应许是为了这个目的！

Take heed of such a temper of soul, as cares not whether we find Christ or no. Oh take heed of that! If we will seek him, seek him as Mary. She sought him early in the morning; she brake her sleep and sought him with tears. If anything be to be sought with tears, it is Christ and communion with him. She sought him instantly and constantly. She sought him so, that no impediment could hinder her, she was so full of grief and love.* She sought him with her whole heart, she waited in seeking. That is the way to find Christ. Seek him early, in our younger times, in the morning of our years. Oh that we could seek Christ as we seek our pleasures. We should find more pleasure in Christ than in all the pleasures of the world, if we could persuade our base hearts so much. Seek him above all other things. Awake with this resolution in our hearts, to find Christ, never to be quiet till we may say with some comfort, 'I am Christ's, and Christ is mine.' When we have him, we have all. Seek him with tears, at length we are sure to find him. He hath bound himself, that if we knock he will open; and if we seek we shall find: if we seek wisdom early with our whole hearts, entirely, sincerely. Seek Christ for Christ, and then we shall be sure to find him, as she did. Thus seek him in the word and sacraments, wherein he discovers himself familiarly. Seek him in the temple—'Christ was found in the temple,' Luke 2:46—and then we shall be sure to find him both here and hereafter. Specially we shall find him in our hearts. You see how familiarly he comes to us in the word, speaks to us by a man like ourselves. And how familiarly by the sacrament, by common bread and common wine, sanctified to do great matters above nature, to strengthen faith. He cometh to us through our faces, into our souls in the sacrament. He cometh to us, through our ears in hearing the word, through our sight in seeing the bread broken. He comes by familiar things, and by a familiar manner of conveying, as if he should name every one, 'I come to thee, and give thee my body.' Think with ourselves, Now Christ cometh to me; when the minister reacheth the bread and comes to me, think of heavenly bread, and of the gift of Christ to me by means. And can he do it more familiarly? Is it not as if he would say, 'Mary'? And that is the excellency of the sacrament. It conveyeth Christ to all the saints, and to every one in particular, as if he named every one. And what an encouragement is this to answer again, to open our hearts to receive him, together with the elements! to embrace Christ, join with Christ, and then to keep him when we have him! Do not lose him. He will not be so dealt withal. Remember the covenant we have made to him. I beseech you, let these sweet considerations of Christ dwell in us, and work on every one of our hearts. If they do good on us here on earth, if we by faith lay hold on him, and have intercourse with him, what will it be in the day of judgment! How comfortable will it be to hear him say to every one in particular, 'Come thou, and thou, stand on my right hand, sit and judge the world with me?' 1 Cor. 6:2. Doth he know our names now on earth, and giveth to every one particularly by himself, if we come worthily? and will not he know us then? Oh, that is far more worth than the world's good, to know us then and to call us by our names! Therefore, I beseech you, be acquainted with Christ. Have intercourse, all we can, with him in the word and sacraments, and never rest till we find this sweet result in the use of the means, 'that he is ours, and we are his.'
谨慎对待那种不在乎是否找到基督的心态。哦，要小心！如果我们要寻找他，就像马利亚一样寻找他。她清晨就开始寻找他；她放弃了睡眠，含着泪寻找他。如果有什么东西需要含泪寻找，那就是基督和与他的交流。她立即而持续地寻找他。她如此努力地寻找他，以至于没有任何阻碍能够阻止她，她充满了悲伤和爱。她全心全意地寻找他，等待着寻找。这是找到基督的方法。在我们年轻的时候，早些时候寻找他。哦，如果我们能像寻找快乐一样寻找基督。如果我们能够说服我们卑鄙的心，我们在基督里会找到比世界上所有的快乐都更多的快乐。把他放在所有其他事物之上。醒来时，我们心中要有这个决心，要找到基督，直到我们可以带着一些安慰地说：“我是基督的，基督是我的。”当我们拥有他时，我们拥有一切。含着泪寻找他，最终我们一定会找到他。他已经约束自己，如果我们敲门，他会开门；如果我们寻找，我们就会找到：如果我们全心全意地、完全真诚地寻找智慧。 寻求基督，为了基督，我们将确保找到他，就像她一样。因此，在圣言和圣礼中寻找他，在那里他以熟悉的方式展示自己。在圣殿中寻找他——“耶稣在圣殿中被找到”，路加福音 2:46——那么我们将确保在此世和来世都能找到他。特别是我们将在我们的心中找到他。你看到他如何以熟悉的方式通过圣言来到我们面前，通过像我们一样的人与我们交谈。以及通过圣礼，通过普通的面包和普通的酒，被祝圣以完成超越自然的伟大事工，以加强信仰。他通过我们的面孔来到我们的灵魂中，在圣礼中。他通过我们的耳朵来到我们，通过听圣言，通过看到被打碎的面包。他以熟悉的事物和传递方式来到我们，仿佛他要叫每个人的名字，说：“我来到你这里，给你我的身体。”我们要自己思考，现在基督来到我这里；当牧师递给我面包并来到我这里时，要想到天上的面包，想到基督通过这种方式赐给我的礼物。他能更熟悉地做到吗？这岂不是他在说：“玛丽”吗？这就是圣礼的卓越之处。 它将基督传达给所有圣徒，以及每个人，仿佛他点名每个人。这是多么鼓舞人心的动力，让我们再次回应，敞开心扉接纳他和圣餐！拥抱基督，与基督合一，然后在拥有他时保守他！不要失去他。他不会被这样对待。记住我们与他所立的约。我恳求你们，让这些关于基督的甜蜜思考在我们心中驻留，并在我们每个人的心上起作用。如果它们在地上对我们有益，如果我们凭着信心抓住他，并与他交往，那在审判的日子里将会是怎样的！听到他对每个人说：“你来，你也来，站在我的右边，与我一起审判世界。”哥林多前书 6:2。他现在在地上知道我们的名字，并且如果我们配得，他会亲自给每个人，那么他难道不会在那时认识我们吗？哦，那比世界的好处更有价值，认识我们然后用我们的名字呼叫我们！因此，我恳求你们，要与基督熟悉起来。 Have intercourse, all we can, with him in the word and sacraments, and never rest till we find this sweet result in the use of the means, 'that he is ours, and we are his.'

Take heed therefore in these times, desperately addicted to formality and popery. I say, take heed, we do depend not upon any outward thing, but look to Christ in all his ordinances, look to the Spirit. All God's children, the church of the first-born, they are θεοδίδακτος, such as are 'taught of God.' Who can take away the opposite disposition of man's nature to goodness, but God by his Spirit? Who can shine into the soul, and quicken the soul, but Christ by his Spirit? Who is above the heart and conscience, but Christ by his Spirit? Therefore take heed of formality; submit your hearts to the great prophet of the church, that Moses speaketh of, Deut. 18:18, who shall be the great teacher of the church; lift up our hearts to him, that he would teach our hearts, and remove the natural disposition that is in us; that he would 'take off the veil from our hearts,' and teach not only what to do, but teach the very doing of them. Teach us to hate what is ill, teach us to believe, and to resist all Satan's temptations. Who can teach but the great teacher, whose chair is in heaven? Therefore take heed of depending on formal things. Lift your hearts to God, that he would join his teaching with all other teachings. This cannot be too much stood upon. I beseech you, therefore, take it to heart.
在这个迷恋形式主义和教皇主义的时代，请谨慎行事。我说，要谨慎，我们不依赖任何外在的事物，而是要在所有的仪式中寻求基督，要寻求圣灵。所有上帝的儿女，都是上帝所教导的。谁能够除去人性对善的相反倾向，只有上帝通过他的圣灵。谁能够照亮灵魂并使其复活，只有基督通过他的圣灵。谁能够超越心灵和良心，只有基督通过他的圣灵。因此，要谨防形式主义；将我们的心交托给教会中的伟大先知，就像摩西在申命记 18:18 中所说的那样，他将成为教会的伟大教师；将我们的心向他举起，让他教导我们的心灵，并消除我们内心的本性倾向；让他“揭去我们心上的帕子”，不仅教导我们该做什么，还教导我们如何去做。教导我们憎恶邪恶，教导我们相信，并抵制撒旦的一切诱惑。谁能够教导，除了那位在天上有宝座的伟大教师？因此，要谨防依赖形式主义的事物。 将你们的心升向上帝，愿他将他的教导与其他一切教导结合在一起。这一点不能够过分强调。因此，我恳求你们，将其牢记在心。

Give me leave, therefore, to add a few things more. If Christ speaketh in general to Mary, she answereth in general; and when he speaks aloof to her, she answereth aloof to him, afar off, and never gave him a direct answer, till he gave a direct word to her. When he said, 'Mary,' she gave him a direct answer, 'Rabboni;' not before. I beseech you, therefore, let us not rest in general promises and the general graces, that be so much stood on by some, that God hath a like respect to all. Trust not to that. We must not enter into his secrets, but let us obey his precepts and commandments. And withal remember this, when we hear of a general mercy and commandment for all nations to believe, and that Christ came to save a world of sinners, alas! what is that to me, unless thou by thy Holy Spirit speakest to my soul, and sayest in particular, 'I am thy salvation,' and speakest familiarly to my soul? Generals are in some degrees comfortable. But if I find not particular interest by the witness of thy Holy Spirit to my soul, if thou sayest not to my soul, 'I am thine, and thou art mine,' all is to little purpose. Therefore in the desires of our souls in prayer, let us desire the Lord to reveal himself in particular. We trust too much in generals. God is merciful, and Christ came to redeem the world. They be truths, and good foundations for to found faith upon, but they will not do the deed, till by daily prayer we seek to the Lord, that he would in a particular manner reveal himself to us. This doth Paul pray for, Eph. 1:17, 'that God would vouchsafe to them the Spirit of revelation.' And this is the office of the Holy Spirit. His special office is, to reveal to every one in particular his estate and condition God-ward. The Holy Ghost knoweth the secrets in the breast of God, and in our own hearts.* Now the Holy Ghost can reveal the particular love that lieth in God's breast to our particular souls. And therefore we should desire God, that the Holy Spirit may be sent to seal to us our particular salvation, and never be quiet till we be sealed in particular assurance, that we be they whom Christ came to save. This we ought to labour for. If we labour for it, we shall have it some time or other, for God loveth to be familiar with his children. He loveth not to be strange to them, if they seek his love, but to reveal himself first or last. And few seek it, but God revealeth himself by his Spirit to them before they die; if he doth not, they are sure of it in heaven. And therefore they that be against particulars, they are enemies to their own salvation. Mary regarded not, while Christ spake of generals, but when he came to particulars, then 'Rabboni,' and not before.
请给我留下，因此，让我再补充几点。如果基督对玛丽说的是一般性的话，她也会一般性地回答；当他远离她说话时，她也会远离地回答他，从远处回答，直到他给她一个直接的话语。当他说：“玛丽”，她给了他一个直接的回答：“拉波尼”；之前没有。因此，我恳求你，让我们不要满足于一般性的承诺和一般性的恩典，有些人非常看重这些，认为上帝对所有人都一样看待。不要相信这一点。我们不应该进入他的秘密，而是要遵守他的诫命和命令。同时要记住，当我们听到一个普遍的怜悯和命令，要求所有的民族都要相信，并且基督来拯救一群罪人，唉！这对我有什么用呢，除非你通过你的圣灵对我的灵魂说话，并且在特定的情况下说：“我是你的拯救”，并且与我的灵魂交谈？一般性的东西在某种程度上是令人安慰的。但是，如果我没有通过你的圣灵的见证对我的灵魂产生特别的兴趣，如果你没有对我的灵魂说：“我是你的，你是我的”，那一切都是徒劳的。 因此，在我们灵魂的渴望中，让我们渴望主以特定的方式显现自己。我们过于依赖一般性的事物。上帝是仁慈的，基督来救赎世界。这些都是真理，也是建立信仰的良好基础，但在我们日常祷告中，只有通过寻求主以特定的方式向我们显现，它们才能发挥作用。保罗在以弗所书 1:17 中为此祈祷，“愿神赐给你们智慧的灵。”这是圣灵的职责。他的特殊职责是向每个人特别地启示他们与上帝的关系。圣灵知道上帝心中的秘密，也知道我们自己的内心。现在，圣灵可以向我们特定的灵魂启示上帝心中的特别爱。因此，我们应当渴望上帝，让圣灵来为我们特定的救恩作印证，直到我们在特定的确信中得到平安，确信我们是基督来拯救的人。这是我们应该努力追求的。如果我们为此努力，总有一天我们会得到，因为上帝喜欢与他的子民亲近。 他不喜欢与他们疏远，如果他们寻求他的爱，而是首先或最后揭示自己。很少有人寻求，但上帝在他们临死之前通过他的灵启示自己；如果他不这样做，他们在天堂中也能确定。因此，那些反对具体事物的人，他们是自己救恩的敌人。当基督谈论一般事物时，玛丽不在意，但当他谈到具体事物时，她才说“拉波尼”，而不是之前。

Touch Me Not
不要触摸我

'Jesus saith unto her, Touch me not; I am not yet ascended to my Father,' &c.
耶稣对她说：“不要摸我，因为我还没有升到我的父那里去。”等等。

This verse containeth Christ's prohibition, or Christ's commission or charge. His prohibition, 'Touch me not;' and his reason, 'for I am not yet ascended to my Father.'
这节经文包含了基督的禁令，或基督的委托或命令。他的禁令是“不要摸我”，他的理由是“因为我还没有升到我的父那里去”。

His charge, 'Go to my brethren;' and then directeth what to say to them: 'I ascend to my Father, and your Father; to my God, and your God.'
他的指示是“去见我的弟兄们”，然后告诉他们要说什么：“我升天到我的父那里，也是你们的父；到我的神那里，也是你们的神。”

The words be very natural, and need no breaking up to you. But I shall handle them, as they follow one another.
这些词非常自然，不需要拆分给你。但我会按照它们的顺序处理。

'Jesus said to her, Touch me not.'
"耶稣对她说，不要摸我。"

'Touch me not.' Why? He would have Thomas not only touch, but to put his finger into his side; that is more than touching him, John 20:27. But our Saviour's intent is to meet with a disposition in Mary something carnal, something low and mean, in regard of this glorious occasion, Christ being now risen and glorified, for his resurrection was the first degree of his glorification. And therefore, 'Touch me not.' She came with too much a carnal mind to touch him, when she said, Rabboni. It was not satisfaction enough for her to answer, 'Rabboni,' but she runneth to him, and claspeth him, and clingeth about him, as the affection of love did dictate to her. But saith he, 'Touch me not' in such a manner. This is not a fit manner for thee to touch me in, now I am risen again. In a word, she had thought to converse with Christ in as familiar a manner as before, when she poured ointment on his head. He was the same person, but the case is altered. That was in the days of his humiliation; now he was risen again, and it was the first degree of his glorification. There was another manner of converse due to him; and therefore, 'Touch me not.' Thou thinkest to touch me as thou didst before, but thou must not do it. She was too much addicted to his bodily presence.
“不要摸我。”为什么？他不仅要托马斯触摸，还要把手指伸进他的肋旁；这比触摸更多。但我们救主的意图是要应对玛丽的某种肉体的倾向，某种低俗和卑微的倾向，因为这是一个荣耀的时刻，基督已经复活并得荣耀，因为他的复活是他荣耀的第一步。因此，“不要摸我。”她带着太多肉体的心思来触摸他，当她说“拉波尼”的时候。对她来说，回答“拉波尼”还不够满足，她跑到他那里，抱住他，紧紧地依偎在他身边，因为爱的感情指引着她。但他说，“不要以这种方式触摸我。”现在我已经复活了，这不是你触摸我的合适方式。总之，她原以为可以像以前一样与基督交谈，当她把香膏倒在他头上时。他是同一个人，但情况已经改变了。那是他受辱的日子；现在他已经复活了，这是他荣耀的第一步。他应该有另一种交往方式；因此，“不要摸我。”你以为你可以像以前那样触碰我，但你不能这样做。她对他的身体存在过于沉迷。

1. It is that that men will labour after, and have laboured for, even from the beginning of the world, to be too much addicted to present things, and to sense. They will worship Christ, but they must have a picture before them. They will adore Christ, but they must bring his body down to a piece of bread; they must have a presence. And so instead of raising their hearts to God and Christ in a heavenly manner, they pull down God and Christ to them. This the pride and base earthliness of man will do. And therefore saith Christ, 'Touch me not' in that manner; it is not with me now as it was before. We must take heed of mean and base conceits of Christ. What saith Paul, 2 Cor 5:16? 'I know no man now, according to the flesh; no, not Christ himself, now he is risen.' Christ was of such a tribe, stature, had such gifts and qualities. What is that to me? Christ is now Lord of lords, and King of kings. He is glorious in heaven, and so I conceive of him: 'I know no man after the flesh; no, not Christ himself.' I forget what he was on earth, and think of him what he is now in heaven. Therefore to bring him down to our base conceits, to sense, and the like, this is the humour of men that labour to cross the scope of the gospel. For why are men so addicted to outward things, outward compliments? It is pride, it is Satanical pride. They think that God is delighted with whatsoever their folly is delighted withal. Because amongst men there must be a deal a-doing, therefore they think God is well pleased with such things. God is a Spirit, and though outward things be necessary, yet all must not be turned outward, as in popery. We must not bring God down to our foolish conceits, as if he were delighted as we are, Joshua 4:24.
从世界开始，人们一直努力追求并为之努力的是过于沉迷于当下和感官的事物。他们会崇拜基督，但必须有一幅画像在他们面前。他们会崇拜基督，但必须将他的身体变成一块面包；他们必须有一个存在。因此，他们不是以一种天上的方式将他们的心升到上帝和基督那里，而是将上帝和基督拉到他们这里。这是人的骄傲和卑贱的世俗性所做的。因此，基督说：“不要摸我”以那种方式；现在与以前不同了。我们必须谨防对基督的卑贱和卑劣的观念。保罗在哥林多后书 5:16 中说什么？“我不再凭肉体认识人，就是凭肉体认识基督也不再如此。”基督属于某个支派，身材高矮，有着某些天赋和品质。这与我有什么关系？基督现在是万王之王、万主之主。他在天上荣耀无比，我就这样想象他：“我不再凭肉体认识人，就是凭肉体认识基督也不再如此。”我忘记他在地上的样子，只想象他在天上的样子。 因此，为了使他降低到我们低级的观念、感官等，这是那些努力反对福音范围的人的幽默感。为什么人们如此沉迷于外在的事物、外在的恭维？这是骄傲，是撒旦式的骄傲。他们认为上帝喜欢他们的愚蠢。因为在人类之间必须有一些事情要做，所以他们认为上帝对这些事情很满意。上帝是一个灵，虽然外在的事物是必要的，但不是所有的事情都应该转向外在，就像在天主教中一样。我们不应该把上帝降低到我们愚蠢的观念中，好像他和我们一样高兴，约书亚记 4:24。

2. It is wonderful easy too. All outward things, any naughty* men have them with their sins.† Let a man perform a little outward compliment, he may be what he will be, let him live as he will, and be possessed that outward things will serve the turn. He is safe; his conscience is daubed up, till God by sense of wrath awakeneth conscience; and then they shall find it another matter to deal with God than by compliment.
这也太容易了。所有外在的事物，任何顽皮的人都会因为他们的罪恶而拥有它们。让一个人做一点外在的恭维，他可以成为他想成为的人，他可以随心所欲地生活，并拥有外在的事物来满足他的需要。他是安全的；他的良心被掩盖起来，直到上帝通过愤怒的感觉唤醒良心；然后他们将发现与上帝打交道不是通过恭维那么简单。

3. There is also a great glory in outward things. There is commendations, and men's observance of them, as in the Pharisees, and in popery. But the spiritual worship of Christ hath no observance to the eye of the world. It is between God and the soul. Men naturally love those things that be glorious. It is said of Ephraim, that he loved to tread out the corn, but not to plough, Hosea 10:11; that is, Ephraim will take that which is easy, but not that in God's worship which is hard. There be two things in God's service: an easy thing, which is outward compliment; an hard thing, which is to trust him, to deny ourselves, to rely upon him and live by faith. And that Ephraim will not do. Ephraim will tread the corn, because the heifer may eat corn; but there be hard things in religion which he will not practise. He will not plough. 'Touch me not,' saith Christ. Thou hast not conceits spiritual enough to deal with me, now I am risen.
3. 外在事物中也有巨大的荣耀。有人的赞扬和人们对它们的关注，就像法利赛人和天主教一样。但基督的属灵敬拜在世人的眼中没有被关注。它是在上帝和灵魂之间的。人们天生喜欢那些有荣耀的事物。关于以法莲，有人说他喜欢踩踏谷物，但不喜欢耕种（何西阿书 10:11）；也就是说，以法莲愿意做容易的事情，但不愿意在上帝的敬拜中做困难的事情。上帝的事奉有两个方面：一个是容易的事情，即外在的恭维；一个是困难的事情，即信靠他，否认自己，依靠他并凭信心生活。而以法莲不愿意这样做。以法莲愿意踩踏谷物，因为母牛可以吃谷物；但在宗教中有一些他不愿意实践的困难事情。他不愿意耕种。耶稣说：“不要摸我。”你没有足够属灵的概念来与我交往，现在我已经复活了。

But what is the reason? 'Touch me not; for I am not yet ascended to my Father.' That seemeth to be a strong reason. But it seemeth to be a contrary reason. Touch me not now, when my body is present; but touch me when I am gone, and removed out of sight of all flesh. Touch me not now, when thou mayest touch me; and touch me when there is an impossibility of touching me. This is seemingly strange. But indeed there is no contrariety in it: 'Touch me not; for I am not yet ascended to the Father.'
但是原因是什么呢？“不要摸我，因为我还没有升到我的父那里。”这似乎是一个强有力的理由。但它似乎是一个相反的理由。现在不要摸我，当我的身体在场时；但当我离开并远离所有肉体的视线时，摸我。现在不要摸我，当你可以摸我时；并在无法触摸我的情况下摸我。这似乎很奇怪。但实际上，其中并没有矛盾之处：“不要摸我，因为我还没有升到父那里。”

There is a double meaning of the words. First of all, 'Touch me not; for I am not yet ascended,' &c. Thou needest not clasp and cling about me, as if I would stay no more with you below; 'I am not yet ascended to the Father.' There will be time enough afterwards. For the word 'touch,' in the original, doth not signify merely to touch, but clasp, associate, join, and solder with a thing (f).§ The Scripture speaking of the evil man, you shall not touch him; that is, not make him one with him. The devil shall not take him from Christ and make him one with himself. It is a strange word in the original: 'Thou claspest about me, thou dost more than touch me, thou clingest to me and wilt not leave me, as if I would go presently to the Father; but I am not yet ascended to the Father.' That is one part of the meaning.
这些词有双重含义。首先，“不要摸我，因为我还没有升到父那里”，等等。你不需要紧紧抓住我，好像我不再和你们一起待在下面；“我还没有升到父那里”。以后还有足够的时间。原文中的“摸”一词不仅仅意味着触摸，而是指紧握、结合、加入和焊接到一件事物上。圣经中提到邪恶的人，你不应该与他结合在一起。魔鬼不能把他从基督那里带走，与自己结合在一起。原文中有一个奇怪的词：“你紧紧抓住我，你做的不仅仅是触摸我，你紧紧依附着我，不肯离开我，好像我马上要去见父；但我还没有升到父那里。”这是其中一部分的意思。

But there is a farther than that, 'I am not yet ascended to the Father; touch me not.' That is, it is another manner of touch that I look for—bettor for thee, and in some regard for me—to touch me by the hand of faith when I am ascended to the Father. Then touch me, and take thy full of touching me. But for the present I am not ascended; I have not done all; I have not manifested myself to my disciples in full. When I am ascended, all is done, and then there is place for touch. And that I take is meant here, I am not yet ascended to the Father. Thou thinkest I have done all that is to be done, but thou art deceived. I must ascend to the Father, and when I am there I expect to be touched after another manner, after a gracious, spiritual manner, which is by faith; as Augustine saith well, 'Send up thy faith to heaven, and then thou touchest Christ.'* As he said in the sacrament, 'Quid paras dentem et ventrem? Crede, et manducasti: What dost thou prepare thy teeth and stomach for? Believe, and thou hast eaten' (g). So the best communion with Christ is to believe, till we come to heaven to have eternal communion with him. This touch will do thee little good, and it pleaseth me as little. When I am ascended to the Father, then touch me at the full. So you see what Christ meaneth.
但是还有更远的地方，“我还没有升到父那里；不要摸我。”也就是说，我期待一种不同的接触方式——对你来说更好，对我来说在某种程度上也更好——当我升到父那里时，用信心的手触摸我。那时候摸我，尽情地摸我。但是现在我还没有升到那里；我还没有完成一切；我还没有完全向我的门徒显现。当我升到那里时，一切都完成了，那时就有了触摸的机会。我认为这里的意思是，我还没有升到父那里。你以为我已经做了所有该做的事，但你被欺骗了。我必须升到父那里，当我在那里时，我期待以另一种方式被触摸，一种恩典的、属灵的方式，那就是通过信仰；正如奥古斯丁很好地说过，“把你的信仰送上天堂，然后你就触摸到了基督。”* 正如他在圣餐中所说的，“你为什么准备你的牙齿和胃？相信，你已经吃了。”（g）所以与基督最好的交流方式就是相信，直到我们到了天堂与他永远交流为止。 这一触摸对你没有多大好处，对我也没有多少满意。当我升上父那里时，你可以完全触摸我。这样你就明白基督的意思了。

The life of a Christian here, and the manner of the dispensation of Christ here, is by promise, and by his Spirit; that we should live by faith, and not by sense. The life of sight is reserved for another world, when we are fitted for it. She was not fit for a life of sense, but was to expect the Holy Ghost from heaven; to be filled with that, and then to be filled with faith and love; and then to have an holy communion with him in heaven. But 'I am not yet ascended.' Thus you see the meaning, 'Touch me not.'
基督徒在这里的生活和基督的分配方式是通过应许和他的圣灵；我们应该凭信心而不是凭感官生活。视觉的生活是为另一个世界保留的，当我们为之做好准备时。她还不适合过凭感官的生活，而是期待从天上降临圣灵；被圣灵充满，然后充满信心和爱；然后与他在天上有圣洁的交流。但是，“我还没有升天。”这样你就明白了“不要摸我”的意思。

There be two reasons of Christ's prohibition.
基督禁止的原因有两个。

1. Her respects were too carnal and ordinary, considering he was in the state of glory. And then,
她的敬意太过肉欲和平凡，考虑到他处于荣耀的状态。然后，

2. For that there will be time enough. Do not stand embracing of me, there is a greater work for thee to do. Christ preferred the great work of giving notice to his disciples of his resurrection, before the office of respect and service to himself. Go about a duty, that I more regard a great deal: 'Go, tell my brethren I ascend,' &c. So that every part of the text yields satisfaction to that prohibition.
为此将有足够的时间。不要站在我身边拥抱我，你还有更重要的工作要做。基督更喜欢在尊重和为自己服务之前，向门徒们宣告他的复活这一重要工作。去完成一项我更加重视的任务：“去告诉我的弟兄们我已经升天”，等等。因此，文本的每一部分都满足了这个禁令。

'Go,' saith he, 'to my brethren.' I have another work for thee to do, 'Touch me not.' Thou clasps about me as if thou hadst nothing to do. There is another work to do that pleaseth me better, and more fit for thee: to comfort them that are in distress, my poor brethren and disciples. And therefore 'go to my brethren, and say unto them.' So that Christ prefers a work of charity to his poor disciples before a work of compliment to his own person. She clingeth about him; but 'this is not it I would have.' Those poor souls are mourning and disconsolate for me, as if I were clean taken away; go to them, and prevent their farther sorrow.
“去吧，”他说，“去见我的弟兄们。”我还有另一项任务要交给你，“不要摸我。”你紧紧地抱住我，好像你没有其他事情要做一样。还有另一项更适合你的工作，更能让我高兴：安慰那些处于困境中的人，我的可怜的弟兄和门徒们。因此，“去见我的弟兄们，告诉他们。”所以，基督更喜欢给他可怜的门徒做慈善工作，而不是给他自己的人做恭维工作。她紧紧地抱住他，但“这不是我想要的。”那些可怜的灵魂为我哀悼和失望，好像我已经完全离开了他们；去见他们，阻止他们进一步的悲伤。

God hath a wonderful respect to others. It is strange that Christ should say, 'Go and be reconciled to thy brethren, and then offer thy sacrifice,' Mat. 5:24. As if he would have his own sacrifice neglected, rather than we should not be reconciled to others. And so a work of charity and love is preferred before an officium and compliment to himself. Let us shew our love to the first table in the second, our love to God by our love to man. Everything hath its measure and time. Away therefore with this over-much embracing and touching. Go thy way, thou hast another work to do: 'Go to my brethren.' And so you see, as I take it, the full meaning of the words.
上帝对他人有着奇妙的尊重。耶稣说：“先去与你的弟兄和好，然后来献你的祭物。”（马太福音 5:24）这是奇怪的。好像他宁愿自己的祭物被忽视，也不愿我们与他人和好。因此，慈善和爱的行为被优先于对自己的奉承和恭维。让我们通过对人的爱来展示我们对上帝的爱。每件事都有其度量和时间。因此，不要过分拥抱和触碰。你该走了，你还有其他工作要做：“去见我的弟兄。”这就是我理解的这些话的完整含义。

Observe the Circumstances
观察情况

Observe the circumstances. Who must go? Here is a commission and command. And to whom? To the disciples of Christ. And when doth Christ bid her go? When he was risen, and in the first estate of glory. What is the message? 'Tell my brethren I am ascending to my Father, and your Father; to my God, and your God.' It is worth your considering a little.
观察情况。谁必须去？这是一个委托和命令。给谁？给基督的门徒。基督何时命令她去？当他复活并处于荣耀的第一个阶段时。信息是什么？“告诉我的弟兄们，我正在升天到我的父那里，也是你们的父；到我的神那里，也是你们的神。”这值得你稍微考虑一下。

1. Who is sent? A woman. A woman to be the apostle of apostles, to be the teacher of the great teachers in the world. Mary Magdalene was sent to instruct the apostles in the great articles of Christ's resurrection and ascension to heaven. By a woman death came into the world, and by a woman life was preached to the apostles; because indeed she was more affectionate, and affection taketh all. And that makes that sex more addicted to religion, by the advantage of their affection; for religion is merely a matter of affection. Though it must have judgment shine before it, yet it is specially in the heart and affections. And she had shewed a great deal of affection. She stood out when the rest went away, John 19:25. She was constant, and broke through all difficulties; and then God honoured her to be the first preacher of his resurrection.
谁被派遣了？一个女人。一个女人被派遣成为使徒中的使徒，成为世界上伟大教师的教师。马利亚·玛大肋纳被派遣去教导使徒有关基督复活和升天的重要事项。通过一个女人，死亡进入了世界，而通过一个女人，生命被传达给了使徒们；因为她确实更加深情，而深情包容一切。这使得女性更加倾向于宗教，因为她们的深情具有优势；因为宗教纯粹是一种深情的事情。虽然它必须在它之前有光辉的判断，但它特别存在于心灵和情感中。她表现出了很多深情。当其他人离开时，她坚持不懈，克服了所有困难；然后上帝荣耀她成为他复活的第一个传道人。

God's course is to trust secrets in earthen vessels, that earthen vessels should carry heavenly treasure; and therefore stick not at the vessel, but look to the treasure, 2 Cor. 4:7. A woman may teach the greatest apostle. Look not to the man, but to the message. Elias will not refuse the meat because the raven brought it, 1 Kings 17:4. And a condemned man will not refuse a pardon, because a mean man bringeth it. Take off pride in spiritual respects. When God honours any man to bring news of reconciliation, stoop to him, of what condition soever he be.
神的方式是将秘密托付给土器，让土器携带天上的宝藏；因此不要固守容器，而是看重宝藏，哥林多后书 4:7。一个女人可以教导最伟大的使徒。不要看人，而要看信息。以利亚不会因为乌鸦带来食物而拒绝，列王记上 17:4。一个被判处死刑的人也不会因为一个卑微的人带来赦免而拒绝。在属灵方面，摒弃骄傲。当神荣耀某人带来和解的消息时，无论他的条件如何，都要屈服于他。

2. To whom must she go? 'Go, tell my brethren,' the apostles. Go to the apostles, that are disconsolate men, now orphans, deprived of their Master and Lord. Disconsolate men, and not in vain, so not without cause; for they had reason to be discomforted, not only for their want of Christ, but for their own ill carriage towards Christ. One of them denieth him, and the rest forsake him; and yet 'my brethren,' 'go tell my brethren.'
她必须去找谁？“去告诉我的弟兄们”，使徒们。去找那些失落的人，现在是孤儿，失去了他们的主人和主。失落的人，并非没有原因，也不是毫无缘由；因为他们有理由感到不安，不仅因为他们失去了基督，还因为他们对基督的不当行为。其中一个否认了他，其他人都离弃了他；然而，“我的弟兄们”，“去告诉我的弟兄们”。

3. When did he speak this? After his resurrection, in the state of glory; in the beginning of it, and when he is ascending to heaven; and yet he owneth them as brethren, though such brethren as had dealt most un-brotherly with him.
他是在什么时候说的？在他复活之后，在荣耀的状态下；在开始时，当他升天时；然而，他承认他们是兄弟，尽管他们对他最不像兄弟的方式行事。

But How came they to be His Brethren?
但他们怎么成为他的兄弟的？

But how came they to be his brethren? And how come we to be Christ's brother. Christ is the first-born of many brethren, Rom. 8:29. He is the Son of God by nature; and all others now, by grace and adoption, Rom. 8:17. Christ is the primo-genitus amongst many brethren; and in Christ we have one Father with Christ. We have one honour, and we shall be all kings and heirs of heaven, as he is. 'If sons, then heirs,' Gal. 4:7; the apostle makes the coherence. Now we are all in Christ sons of God, heirs with him. To go to the condition of nature that he took, our nature; and therefore having our flesh, he is our brother, Heb. 2:14. The very reprobate may say so. Yet that is a ground of comfort, that he is a man as we are. But that is not the main thing considerable. He is our brother in a spiritual respect, in regard of adoption. He is the first Son of God, and we in him sons. He is the first heir of God, and we in him are heirs. And therefore 'go to my brethren.'
但他们怎么成为他的兄弟呢？我们怎么成为基督的兄弟呢？基督是许多兄弟中的长子，罗马书 8:29。他是神的儿子，按照本性；而其他人现在是凭着恩典和领养成为神的儿子，罗马书 8:17。基督是许多兄弟中的长子；在基督里，我们与基督有同一个父。我们有同样的荣耀，我们将和他一样成为诸王和天国的继承人。加拉太书 4:7 说：“既是儿子，就是后嗣。”使徒在这里解释了这个关系。现在我们都在基督里成为神的儿子，与他一同成为继承人。回到他所接受的本性，我们的本性；因此，他既然有我们的肉体，他就是我们的兄弟，希伯来书 2:14。即使是被弃绝的人也可以这样说。然而，这是一种安慰的基础，他和我们一样是人。但这并不是最重要的。他在属灵的意义上是我们的兄弟，因为我们被领养。他是神的第一个儿子，我们在他里面成为儿子。他是神的第一个继承人，我们在他里面成为继承人。因此，“去告诉我的弟兄们。”

Beloved, it is a point of marvellous comfort, that Christ was not ashamed to call them brethren, Ps. 22:22: 'I will declare thy name amongst thy brethren,' saith Christ. Our Saviour Christ alluded to that psalm in this passage; and so it is read, Heb. 2:12, out of that psalm. Christ hath taken all relations, that are comfortable, upon him towards us. 'He is the everlasting Father, the Prince of peace,' Isa. 9:6. He is 'a second Adam,' and therefore a father in that regard. The first Adam is the father of all that perish; the second Adam is the father of all that shall be saved. As he is our brother, so our husband. He could not be our husband, except he were our brother. He must take our nature, and be one with us, before we can be one with him. He is our friend. Before this time he called them friends, as you see in John: 'I will call you friends,' John 15:15. But here is a sweeter term, 'brethren.' There is no relation that hath any comfort in it, but Christ hath taken it on him. He is our head, husband, friend, father, brother, and whatsoever can convey comfort to us.* And the truth of it is, he is these things more truly than any relation is made true on earth. For these relations of husband and wife, and brother and sister, and father and child, are but shadows of that everlasting relation that Christ hath taken upon him; the reality and truth itself is in Christ. We think there is no brother, but the brother in flesh; no father, but the father in flesh. Alas! these are but shadows, and quickly cease: 'the fashion of the world passeth away,' 1 Cor. 7:31. Brother is another relation, whereof these are but shadows. These do but represent the best things that are in heaven. Christ is the father, brother, friend, and whatsoever is comfortable in heaven; therefore 'go tell my brethren.'
亲爱的，令人惊奇的是，基督并不以称呼他们为兄弟而感到羞耻，诗篇 22:22 说：“我要在弟兄中称颂你的名。”我们的救主基督在这段经文中提到了这篇诗篇，希伯来书 2:12 也是从这篇诗篇中引用的。基督对我们承担了所有令人舒适的关系。以赛亚书 9:6 说他是“永远的父，和平的君王”。他是“第二个亚当”，因此在这方面是一个父亲。第一个亚当是所有灭亡者的父亲，第二个亚当是所有将得救者的父亲。他既是我们的兄弟，也是我们的丈夫。除非他是我们的兄弟，否则他不能成为我们的丈夫。他必须担负起我们的本性，与我们合而为一，我们才能与他合而为一。他是我们的朋友。在此之前，他称他们为朋友，正如你在约翰福音中所看到的：“我要称你们为朋友。”（约翰福音 15:15）但这里有一个更甜美的称呼，“兄弟”。没有任何关系能带来舒适，但基督已经承担了它。他是我们的头，丈夫，朋友，父亲，兄弟，以及任何能给我们带来安慰的东西。事实上，他比任何关系在地上更真实地成为了这些东西。 对于丈夫和妻子、兄弟和姐妹、父亲和孩子之间的关系，它们只是基督所承担的永恒关系的影子；真实和真理本身在基督里。我们认为只有血缘关系的兄弟，只有血缘关系的父亲。唉！这些只是影子，很快就会消失：“这世界的样子正在过去。”（哥林多前书 7:31）兄弟是另一种关系，这些只是影子。它们只是代表天堂中最美好的事物。基督是天堂中的父亲、兄弟、朋友，以及一切令人舒适的事物；因此，“去告诉我的弟兄们。”'

Obj. Ay, but saith the poor soul, I that have been so sinful, so unworthy a wretch, shall I have comfort in this, that Christ is my brother, and I am Christ's? I cannot do it.
哦，但可怜的灵魂说，我这个如此罪孽深重、如此不值一提的可怜虫，我能在这里找到安慰吗？基督是我的兄弟，我是基督的？我无法接受。

Ans. 1. I profess thou canst not do it, 'flesh and blood must not teach it thee,' thou must be taught by the Spirit of Christ. But consider how the apostles used Christ. Thou canst not call Christ brother, because thou hast been a sinner, and hast carried thyself unkindly to Christ. And did not the disciples so? Did not they leave him, and one of them deny him, and that with oaths? Therefore, whatsoever our sins have been, deny not our relation to Christ. The poor prodigal said, 'I am not worthy to be called a son,' I am not worthy to be called a servant, Luke 15:21.
答案 1：我宣称你不能做到，"血肉之躯不能教导你"，你必须由基督的圣灵来教导。但要考虑使徒们如何对待基督。你不能称基督为兄弟，因为你曾经是个罪人，对基督的态度不友善。使徒们不也是这样吗？他们不是离开了他，其中一个还以誓言否认了他吗？因此，无论我们的罪过如何，不要否认我们与基督的关系。可怜的浪子说："我不配称为儿子"，我不配称为仆人，路加福音 15:21。

He denied not that he was a son, but he was unworthy of it. And so I am unworthy to be a spouse and brother of Christ, yet do not our unfaithful hearts so much pleasure, as to deny our relation.
他并不否认自己是一个儿子，但他觉得自己不配。同样，我也不配成为基督的配偶和兄弟，然而我们不忠诚的心并不愿否认我们的关系。

The apostles were so dignified, as to be called the 'pillars of the world,' Gal. 2:9. But these left him, and yet for all that, in this time of their desertion of him, 'go tell my brethren.' Therefore be not discouraged. Go to Christ in our worst condition, in our greatest temptations, when our hearts misgive us most that we have used God most unkindly, and Satan plied us most with desperate temptations; yet own him for our brother, who owned his disciples when they dealt most unkindly with him. I beseech you, count it a comfort unvaluable, which no tongue is able to express, that Christ after his resurrection should call 'brethren.' He might well call them brethren after his resurrection, because then all debts were discharged by his death. He had paid their debts, and now the acquittance was due to them, because Christ as surety had paid all. Now I am risen, 'go and tell my brethren so.' If we can make use of the death and resurrection of Christ, and say, Christ hath died for my sins, and rose again for my justification; I will interest myself in his death, I will claim the virtue of his resurrection; then take the comfort of this. In popery, they had much comfort in those dark times, when a company of proud, carnal, beastly men ruled the roast according to their own lusts. These clergymen made a great pother with fraternity and brotherhood. And if they were of such a fraternity of Dominic or Francis, or merely in a friar's cowl, it was not only satisfactory, but meritorious, they could not do amiss. Away with these shadows. Here is the brotherhood that must comfort Christians, that Christ owned us for brethren after his resurrection. He paid dear for it, alas! Are we worth so much, that God should become man to die for us, to rise again for us, to justify us, and make us brethren? That infinite love, that God became man and died for us, and rose again to own us for his brethren, will satisfy all doubts. Shall we doubt anything of that love? When he out of his free love will own us as brethren, shall not we own him? I confess it is a marvellous thing, in times of temptation it is difficult to make use of it. Oh, but pray with the good apostle, 'Lord, increase our faith,' Luke 17:5; with the poor man in the gospel, 'I believe; Lord, help my unbelief,' Mark 9:24. So when any temptation cometh for our unworthiness and our undeserving, then think Christ after his resurrection called his apostles 'brethren,' and he will be content to be my brother, if I will believe he died for me, and I will cast myself upon him; therefore away with all doubts.
使徒们非常庄重，被称为“世界的支柱”，加拉太书 2:9。但是他们离开了他，尽管如此，在他们背弃他的时候，“去告诉我的弟兄们。”因此不要气馁。在我们最糟糕的状态下，最大的诱惑中，当我们最担心我们对上帝最不友善，撒旦用绝望的诱惑不断困扰我们的时候，去找基督。然而，他在他们对他最不友善的时候，仍然承认他们是他的弟兄。我恳求你们，把这当作一种无法估量的安慰，无法用言语表达的安慰，基督在复活后称呼他们为“弟兄”。他在复活后称呼他们为弟兄，是因为他的死已经偿还了所有债务。他已经为他们偿还了债务，现在该给他们解除了，因为基督作为担保人已经偿还了一切。现在我已经复活了，“去告诉我的弟兄们。”如果我们能够利用基督的死和复活，并说基督为我的罪而死，为我的称义而复活；我将使自己与他的死联系起来，我将要求他复活的力量；那么就享受这个安慰吧。 在天主教中，当一群骄傲、肉欲、兽性的人按照自己的私欲统治时，他们在那些黑暗的时代里得到了很多安慰。这些神职人员对于友爱和兄弟情谊大惊小怪。如果他们属于多明我克或方济各的兄弟会，或者仅仅是一个修士的头巾，那不仅令人满意，而且是有功德的，他们不会做错事。摒弃这些幻影。这里是必须安慰基督徒的兄弟情谊，基督在他复活后承认我们是他的弟兄。他为此付出了昂贵的代价，唉！我们值得这么多吗？上帝竟然成为人为我们而死，为我们而复活，为我们辩护，使我们成为弟兄？那无限的爱，上帝成为人为我们而死，复活后承认我们是他的弟兄，将消除一切疑虑。我们会怀疑这样的爱吗？当他出于他的自由之爱承认我们是弟兄时，我们难道不应该承认他吗？我承认这是一件奇妙的事情，在诱惑的时候很难利用它。哦，但是和好使徒一起祈祷，“主啊，增加我们的信心”（路加福音 17:5）；和福音书中的穷人一起说，“我信，主啊，帮助我的不信”（马可福音 9:24）。 所以，当任何诱惑因我们的不配和不值得而来临时，就想象基督在复活后称呼他的使徒为“兄弟”，他愿意成为我的兄弟，只要我相信他为我而死，并将自己托付给他；因此，消除一切疑虑。

There be many other observations out of the words.
有很多其他观察可以从这些话中得出。

(1.) Will you have the first words in estate of glory, his first words after death? 'Go and tell my brethren.' Think in a desperate extremity, think of the sweet message he sent by Mary Magdalene to his unworthy 'brethren,' that he died for, and [had] given his blood to make them his brethren. Think of his free love to you. It is not for your worthiness or unworthiness, but of his own free love, that he came from heaven to take your nature. It is his own free love that he came to die; and therefore conceive not of worthiness nor unworthiness, but consider the command of God to believe; and if we perish, perish there. Cast ourselves on our brother, that will own us in our worst condition. That is the grand use.
（1）你会拥有荣耀的遗产中的第一句话吗？他在死后的第一句话是什么？“去告诉我的弟兄们。”想象一下在绝望的境地中，想象一下他通过马利亚·玛大利纳向他那些不配的“弟兄们”传递的甜蜜信息，他为他们而死，并用自己的血使他们成为他的弟兄。想象一下他对你的无私之爱。他来自天堂接受你的本性，不是因为你的价值或不值得，而是因为他自己的无私之爱。他来死亡也是出于他自己的无私之爱。因此，不要考虑自己的价值或不值得，而是考虑上帝的命令去相信；如果我们灭亡，就在那里灭亡。将自己扔在我们的兄弟身上，他会在我们最糟糕的状态下承认我们。这是最重要的用途。

(2.) Again, If God owns us in his glorious condition, shall we be ashamed of the doctrine of Christ, of the children of God, to own them? What saith Christ? It is a terrible thunderbolt. 'He that is ashamed of me and of my word before men, I will be ashamed of him before my heavenly Father,' Mark 8:38. Take heed of being ashamed to stand out a good cause, in matters of religion. Christ was not ashamed to call us brethren when we were at the worst, and he himself in a glorious condition; he was in glory, and the disciples drooping in consideration of their guilt, that they had forsaken him, and yet 'brethren' still. And shall not we own him, that owneth us in state of glory? How shall we look that he will own us hereafter, when he trusteth us with his cause and glory, and we betray all to pleasure such and such? Can we look Christ in the face with comfort, if we neglect his cause, his truth, and his church?
（2）再次，如果上帝在他荣耀的状态下拥有我们，我们会为基督的教义、上帝的儿女感到羞耻吗？基督怎么说？这是一道可怕的雷霆。“凡在人前以我和我的道为可耻的人，人子在他父的荣耀里，也必以他为可耻。”（马可福音 8:38）要小心不要因为宗教事务中支持正义的事而感到羞耻。当我们处于最糟糕的时候，基督并没有羞耻地称我们为兄弟，他自己却处于荣耀的状态；他在荣耀中，而门徒们因为他们的罪孽而沮丧，因为他们曾经背弃过他，但他仍然称他们为“兄弟”。那么我们难道不应该拥护他，他在荣耀的状态下拥有我们吗？如果我们忽视他的事业、他的真理和他的教会，我们如何能安心地面对基督？

(3.) Again, Make this use of it, Christ is our brother, and will not he take our parts? Absalom was a disobedient son, yet Absalom would not let his sister Tamar be abused; he would be revenged of that. And will Christ suffer his sister, his spouse, his church to be abused long? Nay, will he leave his 'dove, his love, his undefiled one,' Cant. 5:2, where he hath placed all his joy and contentment, to the malice and fury of the enemy long? Certainly he will not. Certainly he will be avenged on his enemies. If nature, that he hath put into the wicked, sinful men, teach them to revenge indignities offered to their kindred, will Christ suffer his brethren, his sisters, to be abused? 'Saul, Saul, why persecutest thou me?' Acts 9:4. Now he is in heaven, the church's case is his own. And therefore comfort ourselves with that sweet relation. Christ hath undertaken to be our brother in state of glory. What a comfort is it that we have a brother in heaven! What a comfort was it to the poor patriarchs, when they thought with themselves, we have a brother, Joseph, that is the second man in the kingdom! And so, what a great comfort is it for poor Christians to think, that the second in heaven, that sitteth at God's right hand, that is King of kings and Lord of lords, and that ruleth all, is our brother! Is not this a main comfort, yea, beyond all expression, if we could make use of it by faith answerable to our trouble? Therefore go to Joseph, that hath laid up comfort for us. He hath comfort enough for us, he hath treasures of comfort. Whatsoever is necessary for us, we may have in Christ our elder brother. And therefore 'go to my brethren.'
（3）再次，利用这一点，基督是我们的兄弟，他不会为我们辩护吗？押沙龙是个不听话的儿子，但他不会让他的妹妹他玛被虐待；他要为此报仇。难道基督会容忍他的妹妹、他的新娘、他的教会长时间受到虐待吗？不，他会离开他所安置所有喜悦和满足的地方，去面对敌人的恶意和狂怒吗？当然不会。当然他会向他的敌人复仇。如果他将邪恶、罪恶的人所具备的本性教导他们为了报复对亲人的侮辱，难道基督会容忍他的兄弟、他的姐妹受到虐待吗？“扫罗，扫罗，你为什么逼迫我？”（使徒行传 9:4）。现在他在天上，教会的情况就是他自己的情况。因此，让我们以这个甜蜜的关系来安慰自己。基督已经承诺在荣耀的状态下成为我们的兄弟。我们有一个在天上的兄弟，这是多么的安慰啊！对于可怜的先祖们来说，当他们想到自己有一个在王国中排名第二的兄弟约瑟夫时，这是多么的安慰啊！ 所以，对于贫穷的基督徒来说，想到在天堂中坐在上帝右边的第二位，万王之王和万主之主，统治一切的是我们的兄弟，这是多么大的安慰啊！如果我们能凭借信仰在困境中运用这个安慰，那将是一种无法言喻的安慰。因此，去找约瑟，他为我们存储了安慰。他为我们有足够的安慰，他有无尽的安慰之宝藏。我们所需要的一切，在我们的长兄基督里都可以得到。因此，“去找我的弟兄们。”'

I beseech you, let us make a use of exhortation, to be stirred up, to labour by faith to be one with Christ; and then he will be our head, our husband, our brother, our friend, our all. Say what you can, Christ will be 'all in all' to all his. He hath enough in him: 'Of his fulness we shall receive, and grace for grace.' Oh labour to be one with Christ. Do not lose such a comfort as is offered. He offereth himself first to be our Saviour and Redeemer, and then our brother; never rest therefore till we have part in Christ. And then labour to make use of, in all temptations catch fast hold of, everything that is useful, as it is the nature of faith to do, like Benhadad's servants, who made use of that word 'brother.' He is my 'brother,' said the king of Israel, as common offices make kindred, 1 Kings 20:33. He had but let pass the term of 'brother,' and they would not let it go, but catch at it: 'Thy brother Benhadad.' We see what wisdom flesh and blood can teach, to make an improvement of any comfort in the world, if by kindred, or office, or any relation in the world, they make use of them. And when we be in Christ, shall not we make use of them, when we be troubled with sense of sin, or in desperate conditions? When Christ calleth us brother, shall not we answer, 'I am thy brother'? Blessed be thy mercy and love, that descended so low as to make me thy brother! I beseech you, let us not lose the comforts we may have in the disciples' being called Christ's brethren, when they were in some sort enemies. But he knew their hearts were sound, and it was but their weakness; therefore let no weakness discourage thee. He will not 'quench the smoking flax, nor break the bruised reed,' Mat. 12:20. Is thy heart right to Christ? art thou not a false hypocrite, a secret traitor to Christ, and to his cause and church? Then be of good comfort; thou mayest go to Christ as to thy brother. Though Peter denied him with his mouth, yet he confessed him with his heart. And therefore 'go tell my disciples,' and Peter—he hath most guilt, and therefore he hath most need of comfort. Be thy guilt never so great, if thou wilt come into covenant with God, here is mercy for thee, and therefore make this use of it. Never forget, in your worst condition that may be, since Christ will stoop so low to own you to be brethren, to make use of it, if your hearts be right towards him.
我恳求你们，让我们利用劝告的方式，被激励起来，凭着信心努力与基督合一；那样他就会成为我们的头，我们的丈夫，我们的兄弟，我们的朋友，我们的一切。无论你能说什么，基督对他的众人来说都是“一切中的一切”。他在他里面有足够的一切：“我们都从他丰满的恩典中领受了，恩上加恩。”哦，努力与基督合一。不要失去所提供的安慰。他首先提供自己作为我们的救主和救赎主，然后是我们的兄弟；所以我们要不停地努力，直到我们在基督里有份。然后努力利用，在一切试探中紧紧抓住一切有用的东西，正如信心的本性所做的，就像便哈达的仆人们那样，他们利用了那个词“兄弟”。以色列王说：“他是我的‘兄弟’”，就像共同的职责使人们成为亲属一样，列王记上 20:33。他只是提到了“兄弟”这个词，他们就不肯放过，而是抓住它：“你的兄弟便哈达。”我们看到了血肉之躯能够教导的智慧，如果通过亲属关系、职责或世界上的任何关系，他们都会利用任何安慰。 当我们在基督里的时候，当我们因为罪恶感或绝望的境况而困扰时，难道我们不应该利用这些吗？当基督称呼我们为兄弟时，我们难道不应该回答：“我是你的兄弟”？愿你的怜悯和爱受赞美，它们如此低微地降临，使我成为你的兄弟！我恳求你，让我们不要失去在门徒被称为基督的兄弟时所能得到的安慰，即使他们在某种程度上是敌人。但他知道他们的心是纯正的，那只是他们的软弱；所以不要让软弱使你灰心。他不会“熄灭将要熄灭的灯芯，也不会折断将要折断的芦苇”，马太福音 12:20。你的心对基督是真诚的吗？你不是一个虚伪的伪君子，对基督、对他的事业和教会是一个秘密的叛徒吗？那么要振作起来；你可以像对待兄弟一样去找基督。尽管彼得用口否认了他，但他的心却承认了他。因此，“去告诉我的门徒”，还有彼得——他有最多的罪恶，所以他最需要安慰。无论你的罪恶有多大，如果你愿意与上帝立约，这里有怜悯在等着你，所以要利用它。 永远不要忘记，即使你处于最糟糕的状态，因为基督会如此低声下气地拥有你作为兄弟，如果你的心对他是真诚的，就要利用这一点。

'Go to my brethren.' Now I come to the commission or charge given to her. 'Go to my brethren.' Who is the party charged? 'Mary.' And what is her charge? To go to the apostles under the sweet term of 'brethren.' When doth he call them so? After his resurrection; when he was in the state of glory. What is the message? It is very sweet, Go, say to them, 'I ascend to my Father, and your Father; to my God, and your God.' 'I ascend;' that is, I presently am to ascend, in a very short time I shall ascend. It was but forty days between Easter and Ascension, and all that time Christ appeared now and then. It is the nature of faith, where it is glorious, for to present future things as if present, especially when they be near. 'I ascend;' that is, I shall very shortly ascend, and it is all one as if I ascend presently. To whom do I ascend? 'I ascend to my Father.' To 'my Father.' That is not comfort enough. Therefore 'to your Father too.' 'I ascend to God.' That is not comfort enough. Therefore 'to my God, and your God.' We shall unfold the words as we come at them.
“去见我的弟兄。”现在我来谈谈她所受的委托或指示。“去见我的弟兄。”谁被委托了？“玛丽。”她的任务是什么？以“弟兄”这个亲切的称呼去见使徒们。他什么时候这样称呼他们？在他复活之后，当他处于荣耀的状态时。这个信息是什么？非常甜蜜，去告诉他们：“我升到我的父那里，也是你们的父；升到我的神那里，也是你们的神。”“我升；”也就是说，我立刻要升天，在很短的时间内我将升天。复活节和升天节之间只有四十天，而且那段时间基督时不时地显现。信仰的本质是将未来的事物呈现为现在的事物，尤其是当它们即将发生时。“我升；”也就是说，我很快就要升天了，这和我立刻升天是一样的。我升到谁那里？“我升到我的父那里。”到“我的父那里。”这还不够安慰。因此，“也升到你们的父那里。”“我升到神那里。”这还不够安慰。因此，“升到我的神那里，也是你们的神。”我们将在接下来的解释中展开这些话语。

First, Mary Magdalene, a woman, a sinner, is used in the great work of an apostle, to be an apostle to the apostles. I would there were that love in all men to teach what they know; and that humility in others, to be instructed in what they know not. It were a sweet conjunction if it were so. She was a mean person to instruct the great apostles. But, beloved, where there is a great deal of love, there they will teach what they know; and where there is humility, there they will be taught what they know not, though they be never so great. And God will humble the greatest to learn of the meanest sometimes. Therefore he sendeth Mary to the apostles.
首先，马利亚·玛大肋纳，一个女人，一个罪人，被用来成为使徒的伟大工作中的使徒，成为使徒中的使徒。我希望所有人都有这样的爱去教导他们所知道的事情；并且其他人有谦卑的心态，去接受他们所不知道的教导。如果真的如此，那将是一种美好的结合。她是一个平凡的人，却教导了伟大的使徒们。但是，亲爱的朋友们，当有很多爱存在时，他们会教导他们所知道的事情；当有谦卑存在时，他们会接受他们所不知道的教导，即使他们再伟大。上帝有时会让最伟大的人谦卑地向最卑微的人学习。因此，他派遣马利亚去见使徒们。

I beseech you, in matters of salvation, stand not on terms. Let us take truth from Christ, let us see God and Christ in it, see our own comfort in it, not stand upon persons. Aquila and Priscilla teach the great men knowledge, Acts 18:2, seq. And so it is. Sometimes mean persons are honoured to be instruments of great comforts to persons greater than themselves. She is to go to the apostles under the name of brethren: 'Go tell my brethren.' And she must go to the apostles that were Christ's brethren, and owned to be so now, when he was in glory, when he was risen and exempt from all abasements of the cross and grave, where he was held captive three days under the dominion of sin, when he was freed from all enemies of salvation, and had triumphed over all. 'Go tell my brethren.' So you see there is a sweet affinity and nearness between Christ and his. Christ took our nature on him for this end: he became flesh of our flesh, and bone of our bone, that we spiritually might be flesh of his flesh and bone of his bone. It is no comfort at all; an inducing comfort it is, but no actual, present comfort, that Christ was incarnate for us; for all the world might have comfort in that, Turks, Jews, Pagans, that had the nature of man in them. And all have some comfort in it, as their nature is dignified; and that he took not on him the nature of angels, but the nature of man, his spouse, his church it is that hath the comfort of it. Therefore it is not sufficient that he be bone of our bone and flesh of our flesh; but we must be bone of his bone, and flesh of his flesh. We must be ingraffed and baptised into him by faith, and then the term holdeth, and never till then; so that there is a sweet nearness between Christ and his. 'Brother' is a most comfortable relation. It is a comfort that he took our nature upon him, that God would take 'dust and ashes,' earth, into the unity of his person. For God to become man is a great dignifying of man's nature. But to take not only our nature on him, but to take our person particularly near to him; thou and thou to be a member of Christ, there is the honour of it. It induceth us to come to Christ that hath loved our nature so much. But the other is an actual, present comfort, when we can say, 'I am my beloved's, and my beloved is mine.'
我恳求你，在救赎的事上，不要纠缠于条件。让我们从基督那里得到真理，看到上帝和基督在其中，看到我们自己在其中的安慰，不要坚持于个人。亚居拉和百基拉教导众多的知识，使伟大的人受益，使比他们更伟大的人受益。她要以弟兄的名义去见使徒：“去告诉我的弟兄们。”她必须去见那些属于基督的弟兄们，现在他已经升天，摆脱了十字架和坟墓的一切卑微，他在罪的统治下被囚禁了三天，他从所有救赎的敌人中解脱出来，并且战胜了一切。“去告诉我的弟兄们。”所以你看到基督和他的人之间有一种甜蜜的亲近和亲密关系。基督为此而取了我们的本性：他成为我们的肉体和骨骼，使我们在灵性上成为他的肉体和骨骼。 这一点毫无安慰；它是一种引导性的安慰，但并非实际的、现在的安慰，基督为我们成了肉身；因为全世界都可以在其中找到安慰，无论是土耳其人、犹太人还是异教徒，只要他们具有人的本性。所有人都会从中得到一些安慰，因为他们的本性是尊贵的；他没有取得天使的本性，而是取得了人的本性，他的配偶，他的教会才有了这个安慰。因此，他成为我们的骨中之骨，肉中之肉是不够的；我们必须成为他的骨中之骨，肉中之肉。我们必须通过信仰被嵌入并受洗于他，然后这个术语才成立，直到那时为止；所以基督和他的信徒之间有一种甜蜜的亲近。'兄弟'是一种最令人安慰的关系。他为我们承担了我们的本性，上帝愿意将'尘土和灰烬'，即地球，融入到他的位格中，这是一种伟大的尊贵。但不仅仅是承担我们的本性，而是将我们的个人特别接近他；你和你成为基督的一部分，这才是它的荣耀所在。这使我们愿意来到深爱我们本性的基督面前。 但另一个是真实的、现在的安慰，当我们能够说：“我是我的爱人的，我的爱人是我的。”'

Our hearts are too narrow a great deal to embrace the whole comfort that this word affords unto us, that Christ should own us as his brother after his resurrection, for that sheweth a reconciliation. 'Brother' is a term of friendship, nay, more than a term of reconciliation, for a man may be reconciled to an enemy; but it is a term of amity, to shew that when we believe in Christ and are one with him, our sins are quitted; death is overcome; Satan's head is crushed when God is reconciled. What have they to do with us? They are only to serve our turns to bring us to heaven, and fit us for it. I beseech you, consider of the excellent freedom and dignity of a Christian; his freedom in that he is the brother of Christ; free from all, being owned by Christ after his resurrection, all being quit by his death who was our surety, else he should be in the grave to this day. And then think of our dignity, to be brother to him that is King of heaven, Lord of lords, ruler of the whole world; that hath all things subject to him. Oh that our hearts were enlarged to conceive the wonderful comfort that every Christian hath in this relation! 'Go tell my apostles,' under the sweet term of 'brethren.'
我们的心灵太狭窄了，无法完全拥抱这个词所带给我们的安慰，基督在他复活后将我们视为他的兄弟，这表明了一种和解。'兄弟'是友谊的称呼，甚至更多是和解的称呼，因为一个人可以与敌人和解；但它是友好的称呼，表明当我们相信基督并与他合一时，我们的罪孽被赦免；死亡被战胜；当上帝与我们和解时，撒旦的头被粉碎。他们与我们有什么关系？他们只是为了帮助我们进入天堂，并使我们适应天堂。我恳求你们，要思考一下基督徒的卓越自由和尊严；他的自由在于他是基督的兄弟；他被基督在他复活后所认可，所有的一切都因他的死而得到了赦免，他是我们的担保人，否则他将一直在坟墓里。然后想想我们的尊严，成为天国之王、万王之王、整个世界的统治者的兄弟；拥有一切事物都服从他。哦，愿我们的心灵能够扩大，去领悟每个基督徒在这种关系中所拥有的奇妙安慰！'去告诉我的使徒们'，用甜蜜的'兄弟'这个称呼。'

Who art thou, will Satan say, flesh and blood, a piece of earth, wretched sot; wilt thou claim kindred of Christ?
你是谁，撒旦会说，血肉之躯，一块土地，可怜的傻瓜；你会宣称与基督有亲缘关系吗？

Ay, saith the Christian, believing soul, it is true. If it were my own worthiness it were another matter, but I will give him the lie. When he owned me for his brother after his resurrection, shall I deny the relation? Therefore never believe Satan's tempting words and sinful flesh; for Satan cometh to us in our own flesh, and maketh us think God and Christ to be such and such. Ay, but what saith Christ himself? Believe him and not Satan, that cometh to thee in thy own despairing, dark, doubting flesh. Believe the word of Christ, who calleth thee brother, if thou believest on him, and castest thyself upon him.
哦，基督徒的信仰之魂说，这是真的。如果这是我自己的价值，那就另当别论，但我会给他撒谎。当他在复活后承认我是他的兄弟时，我会否认这种关系吗？所以永远不要相信撒旦的诱惑之词和罪恶的肉体；因为撒旦以我们自己的肉体来到我们面前，让我们认为上帝和基督是这样那样的。哦，但基督自己说了什么？相信他，而不是撒旦，他以你自己绝望、黑暗、疑惑的肉体来到你面前。相信基督的话语，他称你为兄弟，如果你相信他，并将自己投入他的怀抱。

This sheweth the dignity of a Christian when he is once in Christ, the excellent, superexcellent, transcendent glory of a Christian. When they told our Saviour Christ that his mother and brethren were to speak with him, saith he, 'They that hear my word and do it, they are my brother, and sister, and my mother,' Luke 8:21. This is the excellency of a Christian, that he is of so near a kin to Christ. When we believe Christ, it is all one as if we conceived Christ, as if we were brothers to Christ, as if we were of the nearest kindred to him. Nay, it is more; he preferreth mother before mother, brother before brother; mother in spirit before mother in the flesh, and brother in spirit before all other brothers. Therefore an excellent thing to be a Christian! When once a Christian giveth himself to Christ, and denieth his own doubting, despairing heart, which is the greatest enemy he hath, 1. Then what belongeth to him? Then God is his, and Christ is his; he must have an inheritance; he is fellow-heir without;* all are his. 2. What carrieth he in him? He carrieth in him the Spirit of the Father and the Son, and the graces of the Spirit, which make him lovely to God. 3. What cometh from him? Having the precious graces of the Holy Ghost in him, what can come from him as a Christian but grace and comfort to others? He is a tree of righteousness; and what can come from a good tree but good fruit? So far he is so.
这显示了一个基督徒一旦在基督里的尊贵，一个基督徒的卓越、超卓、卓越的荣耀。当他们告诉我们的救主基督他的母亲和弟兄要与他说话时，他说：“听了神的道而遵行的人，就是我的母亲和我的弟兄。”（路加福音 8:21）这就是基督徒的卓越之处，他与基督的亲近。当我们相信基督时，就好像我们怀了基督，就好像我们是基督的兄弟，就好像我们与他有最亲近的亲属关系。不，更甚；他把母亲放在母亲之前，把兄弟放在兄弟之前；在灵里的母亲胜过肉体中的母亲，在灵里的兄弟胜过其他所有的兄弟。因此，成为一个基督徒是一件卓越的事情！一旦一个基督徒将自己献给基督，并否认自己怀疑、绝望的心，这是他最大的敌人，1. 那么他拥有什么？那么上帝是他的，基督是他的；他必须有一个产业；他是无分无继承的同业者；*一切都是他的。2. 他心中怀着什么？他心中怀着父和子的灵，以及圣灵的恩典，这使他在上帝面前可爱。3. 他从中带来了什么？作为一个拥有圣灵宝贵恩赐的基督徒，他能给别人带来的除了恩典和安慰还有什么？他是一棵公义的树；而一棵好树能结出什么果实呢？他就是如此。

So if you regard what belongeth to them, what is in them, the inheritance they shall have, or what cometh from a Christian, that is, brother of Christ, he is an excellent person, more excellent than his neighbour. There is no man in the world, never so great, but is a base person in comparison of a Christian. What will all be ere long? If a man be not in Christ, these things will add to our vexation. It will be a misery to have had happiness; the greater will be the misery when they must be parted withal. And therefore raise your hearts to consider of the excellent condition of a Christian when he is once the brother of Christ.
所以，如果你把属于他们的东西，他们内在的东西，他们将拥有的遗产，或者来自基督徒的东西视为重要，那么他是一个优秀的人，比他的邻居更优秀。世界上没有一个人，即使再伟大，也比基督徒低贱。不久之后，这一切都会怎样呢？如果一个人不在基督里，这些事情将增加我们的痛苦。拥有幸福将是一种悲哀；当我们必须放弃它们时，痛苦将更加深重。因此，请提升你们的心灵，思考一下一个基督徒一旦成为基督的兄弟时的优越条件。

I confess it is an hidden dignity; as Paul saith, 'Our life is hid with Christ in God,' Col. 3:3. We have a life, a glorious life, but it is hid. It is dark; sometimes under melancholy, sometimes under temptations, sometimes under the afflictions of the world and disgrace, and so it is an hidden excellency, but it is a true excellency. The world knoweth us not more than they know God and Christ. But it is no matter, God knoweth us by name. He knew Mary by name, as it is said in Isaiah, 'I have called thee by name,' 45:3. He is a shepherd, that knoweth his sheep by name, and is known of them. He knoweth thee, and thee, and thee, by name; yea, and the hairs of thy head are numbered; and therefore it matters not though thy dignities be hid with the world. Yet God knoweth them. He hath written all thy members in a book, and he hath a book of remembrance of thee. And therefore it is no matter though it be an hidden dignity. It is a true dignity to be a brother of Christ.
我承认这是一种隐藏的尊严；正如保罗所说，“我们的生命与基督一同藏在上帝里面”（歌罗西书 3:3）。我们有一种生命，一种荣耀的生命，但它是隐藏的。它是黑暗的；有时在忧郁之下，有时在诱惑之下，有时在世界的苦难和耻辱之下，因此它是一种隐藏的卓越，但它是真正的卓越。世界不认识我们，就像他们不认识上帝和基督一样。但这无关紧要，上帝知道我们的名字。他知道玛丽的名字，正如以赛亚书所说，“我以你的名字召唤你”（以赛亚书 45:3）。他是一个牧人，他凭借名字认识他的羊群，并被他们所认识。他认识你，认识你，认识你的名字；是的，你头上的每根头发都被数过；因此，即使你的尊严被世界隐藏，也无所谓。然而，上帝知道它们。他在一本书上写下了你的所有肢体，他还有一本关于你的记忆之书。因此，即使它是一种隐藏的尊严，也无所谓。成为基督的兄弟是一种真正的尊严。

Let us oppose this to the disgrace of the world, and to all temptations of discouragement whatsoever. What are all discouragements to this? They fall all before this, that we are the sons of God and brethren of Christ. What can discourage a man that is thus apprehensive of this excellency upon good terms? I will enlarge the point no further, but leave it to your own meditations, and the Spirit of God work with it!
让我们将这与世界的耻辱和一切使人灰心的诱惑相对立。对于这一点，所有的灰心都无法抵挡，因为我们是上帝的儿子，基督的弟兄。对于一个以这种优越感为基础的人来说，有什么能使他灰心呢？我不再详述这一点，而是留给你自己思考，让上帝的灵与你同在！

'Go to my brethren.' When doth he bid her go? Now after his resurrection, when he was to ascend to heaven. The first degree of his glory was his resurrection, after his lowest abasement in the grave. You see that honour doth not change Christ's disposition, as it doth amongst men. When they be advanced to great places, they will not look on their old friends and acquaintance; but Christ hath no such disposition, he owneth his poor disciples in their greatest abasements: 'Go tell my brethren.' Now when he was in a state of glory, ready to go to heaven, and he giveth them a more comfortable title now than ever before. In the gospel he called them 'servants,' and 'friends,' and 'apostles,' and 'disciples;' but now 'brethren,' a word of all sweetness, and nothing but sweetness. 'Go tell my brethren' presently; Christ would have no delay, for he saw they had present need. Christ's love is a quickening love, and the fruits of it are very speedy. There is more than angelical swiftness in Christ when there is need of him. God helpeth at need, in the most seasonable time, and he knoweth the time best of all. He did but rise in the morning, and the very same day, 'Go tell my brethren.' Ye have Cant. 2:8, that Christ cometh 'leaping upon the mountains.' When he was to help his church, 'he leaped over the mountains;' as in the eighth verse, 'The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills.' He cometh from heaven to earth, from earth to the grave; and now he is risen, he is all in haste, he maketh no stay, because his manner of despatch is, to help and comfort by the ministry of others. Go quickly; do not stand embracing of me, but 'go and tell my brethren.'
“去告诉我的弟兄们。”他何时吩咐她去？就在他复活后，当他要升天时。他荣耀的第一步是他的复活，经历了他在坟墓中最低贱的时刻。你看到荣耀并没有改变基督的性情，就像它在人类中那样。当他们被提升到高位时，他们不会再关注他们的老朋友和熟人；但基督没有这样的性情，他在他们最卑微的时刻承认他的贫穷门徒：“去告诉我的弟兄们。”现在他已经进入了荣耀的状态，准备升天，他给予他们比以往任何时候都更舒适的称号。在福音中，他称他们为“仆人”，“朋友”，“使徒”和“门徒”；但现在是“弟兄”，一个充满甜蜜的词语，只有甜蜜。“立刻去告诉我的弟兄们。”基督不愿拖延，因为他看到他们有迫切的需要。基督的爱是一种使人振奋的爱，其结果非常迅速。当需要他时，基督的速度超过天使的速度。上帝在最适当的时候帮助人们，他最了解时间。他刚刚复活，就在同一天，“去告诉我的弟兄们。”你们有《雅歌》2:8，基督跃上山岳而来。当他要帮助他的教会时，他会“跃过山岳”；就像在第八节中所说的，“我所爱的声音！看哪，他跃上山岳，越过小山。”他从天上来到地上，从地上来到坟墓；现在他已经复活，他急于行动，他不停留，因为他的派遣方式是通过他人的事奉来帮助和安慰。快去吧；不要停留拥抱我，而是“去告诉我的弟兄们。”'

Obj. But why then do not we find comfort sooner, that are afflicted?
但是为什么我们受苦的人不能更早地找到安慰呢？

Ans. Beloved, where is the fault? Is it in Christ? You stand out at staves-end* with Christ; you will not embrace comforts when they be offered, or else you be not sufficiently humbled; for he is wise as he is swift, he knoweth which be the best times.
亲爱的，问题出在哪里？是在基督身上吗？你与基督站在对立的立场上；当安慰向你伸出手时，你不愿接受，或者你还没有足够谦卑；因为他既聪明又迅速，他知道什么时候是最好的时机。

You see then that Christ, so soon as ever it is fit for him, he will come. If he should come sooner, he would come too soon; if afterward, it would be too late. He is the best discerner of times and seasons that can be, and therefore wait his leisure. If thou want comfort, humble soul, whosoever thou art, wait his leisure. Certainly he knoweth the best time, and when the time is come, he will come. 'He that will come shall come,' Heb. 10:37, there is no question of that.
你看到了，基督会在合适的时候来。如果他提前来，那就太早了；如果他晚来，那就太迟了。他是最好的时机判断者，所以等待他的闲暇。如果你需要安慰，谦卑的灵魂，无论你是谁，等待他的闲暇。他肯定知道最好的时机，当时机到来时，他会来的。'他要来的，就必来'，来 10:37，这是毫无疑问的。

Now as he sent her in all haste, preferring it before any compliment to his own person, so it is a constant love. As it is a quick love that God bears to his children, so it is a constant, invincible love. They had dealt most unbrotherly with him, for every one had forsaken him, and Peter had denied him; yet, 'Go tell my brethren.' One would think this water would have quenched this fire; this unkind and unbrotherly dealing would have quenched this love in Christ's breast. It is true, if it had been the mere love of man, it had been something; but it was the love of an infinite person, that took our nature out of love, and therefore it was a constant and invincible love. Nothing could conquer it, not the thoughts of their unkind dealings, no, not their denying and forsaking of him. But still, 'Go tell my brethren.' 'Love is strong as death,' Cant. 8:6. Death could not hold Christ in the grave, but love held him on the cross. When he came to the work of our redemption, love then held him on earth; but when he was in the grave, it brake through all there. Indeed, it was stronger than death, in Christ.
现在，他急忙派她去，将她放在自己的人身上之前，这是一种持久的爱。正如上帝对他的子民急切的爱一样，这是一种持久、不可战胜的爱。他们对他的待遇是最不像兄弟的，因为每个人都离弃了他，彼得也否认了他；然而，“去告诉我的弟兄们。”人们可能会认为这水会扑灭这火；这种不友善和不像兄弟的待遇会扑灭基督胸中的爱。诚然，如果这只是人的爱，那也算是一些；但这是一个无限的人的爱，他出于爱而接受了我们的本性，因此这是一种持久而不可战胜的爱。没有什么能征服它，不是他们不友善待他的想法，也不是他们否认和离弃他。但仍然，“去告诉我的弟兄们。”“爱如死亡坚强”，雅歌 8:6。死亡不能将基督囚禁在坟墓中，但爱将他留在十字架上。当他来到我们的救赎工作时，爱将他留在地上；但当他在坟墓里时，它突破了一切。事实上，在基督里，它比死亡更强大。

Quest. Why is Christ's love so constant, so invincible, that nothing can alter it?
为什么基督的爱如此持久、如此不可战胜，以至于没有任何事物能够改变它？

Resolution. The ground of it is, it is free love. He fetcheth the ground of his love from his own heart; not from our worthiness or unworthiness, but from his own freedom, and God's eternal purpose. God hath purposed to save so many, and those and no more he giveth to Christ to save. And God looketh on his own purpose, Christ's free love, and that is the ground of all. And therefore whom he loveth he loveth to the end, because he looked on us in his election. The Lord knoweth who are his; the foundation is so sure, if once we be God's we are ever God's. For Christ looks on us in God's election. Therefore, if ever he sheweth his love to us, once his love and for ever his love. If anything in man could hinder it, it would have hindered it at our first conversion, when we were at worst, even enemies; if nothing could hinder it then, what can hinder it afterwards? as the apostle reasoneth strongly: Rom. 5:10, if we be reconciled by his death, much more will he save us by his life. 'If when we were enemies we were reconciled to God by the death of his Son, now much more, being reconciled, shall we be saved by his life.' If when we had no goodness, but opposition and rebellion in us, we were saved by his death, Christ is much more able to save us now by his life, triumphing over death and being glorious in the heavens.
决心。其根源是自由的爱。他从自己的心中寻找他的爱的根源；不是从我们的价值或不值得，而是从他自己的自由和上帝的永恒目的。上帝已经决定要拯救这么多人，他把这些人交给基督来拯救。上帝看着自己的目的，基督的自由之爱，这是一切的根源。因此，他所爱的人，他爱到底，因为他在选举中看着我们。主知道谁是他的人；基础是如此确定，一旦我们是上帝的，我们就永远是上帝的。因为基督在上帝的选举中看着我们。所以，如果他曾经向我们显露他的爱，那就是一次他的爱，永远是他的爱。如果人的任何事物能够阻止它，那么它在我们最初的转变时就会阻止它，当时我们处于最糟糕的状态，甚至是敌人；如果那时候没有任何事物能够阻止它，那么之后还有什么能够阻止它呢？正如使徒强烈推理：罗马书 5:10，如果我们借着他的死得与上帝和好，那么更加确定的是，我们借着他的生命将得救。“如果我们作仇敌的时候，借着他儿子的死与上帝和好了，现在我们既然和好了，更要因他的生得救了。”如果我们在没有善良，只有反抗和叛逆的时候，是通过他的死得救的，那么基督现在更能通过他的生命拯救我们，战胜死亡，在天堂中荣耀无比。

Obj. Oh but, saith the poor soul, I am a poor weak creature, and ready to fall away every day.
哦，但是，可怜的灵魂说，我是一个贫弱的生物，每天都准备垮下来。

Ans. Ay but Christ's love is constant. 'Whom he loveth he loveth to the end.' What saith the apostle? Rom. 8:38, 'Neither things present, nor things to come, shall be able to separate us from the love of Christ;' and therefore be strong in the Lord, and in the power of his might; do not trust to yourselves, nor trouble yourselves for things to come. If you be free from guilt of former sins, never question time to come. God is unchangeable in his nature, unchangeable in his love. He is 'Jehovah, I am,' always; not 'I was or will be,' but 'I am always.' If ever he loved thee, he will love thee for ever. You see the constancy of Christ's love, 'Go tell my brethren.' Now when they had most deeply offended him, they were renegadoes, having all left him; and then when he had most need of their comfort, being in greatest extremity; and yet 'Go tell my brethren.'
但是基督的爱是恒定的。他所爱的人，他爱到底。使徒说什么？罗马书 8:38，“我深信无论是死、是生，是天使、是掌权的，是现在的事、是将来的事，是高处的、是低处的，是别的受造之物，都不能叫我们与神的爱隔绝。”因此，在主里要刚强，要倚靠他的大能；不要依靠自己，也不要为将来的事烦恼。如果你没有前罪的负担，就不要怀疑未来的时间。上帝在他的本性中是不变的，他的爱也是不变的。他是“耶和华，我是”，永远不变；不是“我曾经或将来”，而是“我永远”。如果他曾经爱过你，他将永远爱你。你看到了基督的爱的恒定，“去告诉我的弟兄们。”当他们最深地冒犯他时，他们都背叛了他；当他最需要他们的安慰时，处于最极端的困境中；然而，“去告诉我的弟兄们。”

Beloved, let us not lose the comfort of the constancy and immutability of Christ's love. Let us conceive that all the sweet links of salvation are held on God's part strong, not on ours; the firmness is on God's part, not on ours. Election is firm on God's part, not on ours. We choose indeed as he chooseth us, but the firmness is of his choosing; so he calleth us, we answer, but the firmness is of his action. He justifieth; we are made righteous, but the firmness is of his imputation. Will he forgive sins to-day, and bring us into court and damn us to-morrow? No. The firmness is of his action. We are ready to run into new debts every day, but whom he justifieth he will glorify. The whole chain so holdeth, that all the creatures in heaven and earth cannot break a link of it. Whom he calleth he will justify and glorify. Therefore never doubt of continuance, for it holds firm on God's part, not thine. God embraceth us in the arms of his everlasting love, not that we embraced him first. When the child falleth not, it is from the mother's holding the child, and not from the child's holding the mother. So it is God's holding of us, knowing of us, embracing of us, and justifying of us that maketh the state firm, and not ours; for ours is but a reflection and result of his, which is unvariable. The sight of the sun varieth, but the sun in the firmament keepeth always his constant course. So God's love is as the sun, invariable, and for ever the same. I only touch it, as the foundation of wonderful comfort, which they undermine that hold the contrary.
亲爱的，让我们不要失去基督的爱所带来的安慰。让我们明白，救恩的甜蜜纽带是坚固的，不是因为我们，而是因为上帝；坚固性在于上帝，而不是我们。选民的坚定是在上帝那一方，而不是在我们这一方。我们确实选择了他选择我们，但坚定性是他的选择；他呼召我们，我们回应，但坚定性是他的行动。他称我们为义，我们成为义人，但坚定性是他的归咎。他会今天宽恕罪过，明天将我们带入法庭并定罪吗？不会。坚定性在于他的行动。我们每天都愿意陷入新的债务，但他称我们为义的人他必定会荣耀。整个链条如此坚固，以至于天地间的所有生物都无法打破其中的一环。他呼召的人他必定会称义并荣耀。因此，永远不要怀疑持续性，因为它在上帝那一方是坚固的，而不是在你那一方。上帝用他永恒的爱拥抱我们，不是因为我们先拥抱他。当孩子不摔倒时，是因为母亲抱着孩子，而不是因为孩子抱着母亲。 所以，是上帝对我们的把握、了解、拥抱和使我们成为合理的，而不是我们自己的；因为我们的只是他的反映和结果，而他的是不变的。太阳的视线会变化，但天空中的太阳始终保持着它的恒定轨迹。所以上帝的爱就像太阳一样，不变，永远如一。我只是触及它，作为奇妙安慰的基础，那些持相反观点的人正在削弱它。

Christ Chose Mary
基督选择了玛丽

The next point is, that Christ chose Mary to go tell his brethren, and under the sweet title of 'brethren,' to deliver this sweet message, 'I am going to my Father, and your Father; to my God, and your God.' He telleth them the sweetest words in the worst times.
下一个要点是，基督选择了玛丽去告诉他的弟兄们，并以“弟兄”这个甜蜜的称呼，传达这个甜蜜的信息：“我要去见我的父，也是你们的父；去见我的神，也是你们的神。”他在最困难的时刻告诉他们最甜美的话语。

This point differeth from the former thus. The former was, that Christ's love is constant, and always the same. But now Christ most sheweth his love when we are most cast down: in the worst times, if our casting down be with repentance. He never said 'brethren' before, but reserved the term of 'brethren' for the worst time of all. The sweetest discoveries of Christ are in the worst times of all to his children. Mothers will bring out any thing to their children, that is sweet and comfortable to them, in their sickness. Though they frowned on them before, yet the exigency of the child requires it. When there is need, any thing cometh out that may please the child. The poor disciples were not only in affliction, being the scorn of the world, the shepherd being smitten and the sheep scattered, but their inward grief was greater. They were inwardly confounded and ashamed to see Christ come to such an end. They were full of unbelief. Though Christ had told them he would rise again, they could not believe; and so what with fear, and what with doubt, and what with grief for their using of Christ so unkindly and leaving him, certainly they were in a perplexed and disconsolate condition; yet now, 'Go and tell my brethren.' We see, then, that after relapses, when we be in state of grace, to deal unkindly with Christ, must needs be matter of grief and shame; yet if we be humbled for it and cast down, even then Christ hath a sweet message for us by his Holy Spirit: 'Go, tell my brethren.' In the Canticles, the church, the spouse of Christ, had dealt unkindly with Christ, by losing him and forsaking him, chap. 3:5. In the third chapter, she had lost him, and sought him on her bed, but found him not. She rose, and went to the watchmen, and then went through the city, but found him not. At length she found him whom her soul loved. Then Christ speaks most sweetly and comfortably to her in the beginning of the fourth chapter, but especially in the sixth chapter, after she had dealt most unkindly with Christ. He standeth at the door knocking and waiting, till his locks dropped with rain, in resemblance of a lover that standeth at the door, and is not suffered to come in. Afterwards he leaveth her for this unkindness, yet not so, but that there was some sweet relish left upon the door. God always leaveth something in his children to long after him; and at length, after much longing, Christ manifesteth himself sweetly to her, chap. 4:4, and breaketh out, 'Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners; turn away thine eyes from me, for they have overcome me; thy hair is as a flock of goats,' &c., and so goeth on, 'My love, my dove, my undefiled one.' He could not satisfy himself in the commendations of his church, being, as it were, overcome with love. And this sheweth, that after we have dealt unkindly with Christ, and our consciences are ashamed and abashed with it, as it is fit they should, yet if we will wait a while, and be content, nor be desperate, nor yield to temptation, if we stay but a while, Christ will manifest himself to us, and shew that he valueth and prizeth the hidden graces we cannot see. He can see gold in ore. He can see hidden love, and hidden faith and grace, that we cannot see in temptations; and he will manifest all at length, and shew his love when we stand most in need of it. We see it in David, who was deeply humbled for his folly with Bathsheba, for there was not one, but many sins, as murder and adultery, &c.; yet being now humbled, God sent him and Bathsheba wise Solomon, to succeed him in his kingdom. He forgetteth all; and so you see our Saviour Christ forgetteth all their unkindness. He biddeth her not 'Go, tell my renegade disciples, that owned not me; they care not for me: I care not for them; I am above death and all, and now will use them as they did me.' Oh no. But 'Go, tell my brethren,' without mentioning any thing that they have done unkindly.
这一点与前者不同。前者是基督的爱是恒定的，始终如一。但现在，当我们最沮丧时，基督最显露他的爱：在最糟糕的时候，如果我们的沮丧是伴随着悔改的。他以前从未说过“弟兄”，而是将“弟兄”这个词保留到最糟糕的时刻。基督对他的子民来说，最甜蜜的启示都出现在最糟糕的时刻。母亲会给孩子带来任何对他们来说甜蜜和舒适的东西，当他们生病时。尽管他们以前对他们皱眉，但孩子的需要要求这样做。当有需要时，任何可能让孩子高兴的东西都会出现。可怜的门徒不仅受苦，成为世界的嘲笑对象，牧羊人被击打，羊被驱散，而且他们内心的痛苦更大。他们内心困惑不安，羞愧地看着基督走向这样的结局。他们充满了不信。 尽管基督告诉他们他会复活，但他们无法相信；因此，由于恐惧、怀疑和对他们对基督的不友善和离弃而感到悲伤，他们无疑处于困惑和沮丧的状态；然而，现在，“去告诉我的弟兄们。”我们看到，当我们在恩典的状态下，对基督不友善必然是令人悲伤和羞愧的事情；然而，如果我们为此而谦卑和沮丧，即使在那时，基督也会通过他的圣灵给我们带来甜蜜的信息：“去，告诉我的弟兄们。”在《雅歌》中，教会，基督的新娘，通过失去他和离弃他，对基督不友善，第 3 章 5 节。在第三章中，她失去了他，在床上寻找他，但没有找到他。她起身，去找守望者，然后穿过城市，但没有找到他。最后，她找到了她心爱的人。然后，基督在第四章的开头对她说得最甜蜜、最舒服，但尤其是在她对基督最不友善的时候，在第六章。 他站在门口敲门等待，直到他的头发因雨水而滴落，就像一个站在门口却不被允许进来的恋人一样。然后，他因为这种冷漠而离开她，但并不完全如此，因为门上还留有一些甜蜜的回味。上帝总是在他的子民中留下一些渴望他的东西；最终，在长时间的渴望之后，基督甜蜜地向她显现，第四章第四节说：“你美丽如得撒，秀美如耶路撒冷，威严如展开旌旗的军队；求你不要向我看，因你的眼目使我惊乱。你的头发如同山羊群，”等等，接着说：“我的爱、我的鸽子、我的完全人。”他对教会的赞美无法满足自己，仿佛被爱所征服。这表明，当我们对基督不友善时，我们的良心会感到羞愧和惊讶，正如它应该的那样，但如果我们稍等片刻，保持满足，不绝望，不屈服于诱惑，基督将向我们显现，并显示出他看重我们看不见的隐藏的恩典。他能看到矿石中的金子。 他能看到隐藏的爱、隐藏的信仰和恩典，这是我们在诱惑中看不到的；他最终会显露出所有这些，并在我们最需要的时候展示他的爱。我们在大卫身上看到了这一点，他因与拔示巴的愚蠢而深感羞愧，因为他犯了许多罪，比如谋杀和通奸等等；然而，当他现在谦卑时，上帝派遣他和拔示巴的儿子所罗门，继承他的王国。他忘记了一切；所以你们看到我们的救主基督也忘记了他们所有的不友善。他不让她去告诉那些背叛他的门徒，他们不承认我；他们不关心我：我也不关心他们；我高于死亡和一切，现在将对他们采取他们对我所采取的方式。哦不。但是他说：“去，告诉我的弟兄们”，而不提到他们做过的任何不友善的事情。

What is the reason? It is sufficient to a gracious soul that it is thus; it is the course of God. But there be reasons to give satisfaction.
什么是原因？对于一个仁慈的灵魂来说，这就足够了；这是上帝的旨意。但也有一些原因可以给予满意的解释。

Reason 1. First, The love of Christ to a poor, disconsolate, afflicted soul is most seasonable. When they have relapsed and dealt unkindly with Christ, then Christ not only forgiveth, but forgets all; nay, and calleth them under the term of 'brethren,' which is more than forgiving or forgetting. Oh now it is seasonable. For there is a wonderful dejection of spirit after unkind usage of Christ, in a soul that knows what Christ means. It is as a shower of rain after great drought. It falleth weighty upon the soul.
原因 1：首先，基督对一个贫穷、沮丧、受苦的灵魂的爱是最适时的。当他们背离并对基督不友善时，基督不仅原谅，而且忘记一切；甚至称他们为“弟兄”，这比原谅或忘记更多。哦，现在正是时候。因为在一个知道基督意义的灵魂中，对基督不友善之后会有一种奇妙的心灵沮丧。它像是在干旱之后的一场雨。它沉重地落在灵魂上。

Reason 2. Secondly, The freedom of Christ's love most appeareth then, when no desert of ours can move it. For is not that love free, when we have dealt unkindly with him, and joined with the world and with the flesh, and dealt slipperily with him, that then he would speak kindly to us and make love to us? Lord, if I had had my due, what would have become of me? If he had sent them word according to their deserts, he might have said, 'Go, tell the apostate, base people that have dealt unworthily with me, whom I will send to hell.' Oh no. But 'tell my brethren.' His free love appeareth most at such times, when our souls are most dejected.
原因 2. 其次，当我们的行为无法动摇基督的爱时，基督的爱的自由最为显现。当我们对他不友善，与世界和肉体联合，并对他不忠诚时，他仍然对我们说出亲切的话语并向我们表达爱意，这难道不是自由的爱吗？主啊，如果我得到了我应得的，我会怎样呢？如果他按照他们的应得给他们传话，他本可以说：“去，告诉那些与我背道而驰、卑鄙的人，我会把他们送到地狱。”哦不。而是“告诉我的弟兄们。”他的自由之爱在我们的灵魂最为沮丧的时候显现得最为明显。

Reason 3. Thirdly, Satan roareth then most, then he most of all sheweth his horns, when we are relapsed. Oh, saith he, if thou hadst never found kindness, it had been something; but thou hast dealt unworthily that hast had so many favours, and dost thou so requite the Lord of glory? Now this love of Christ doth exceedingly confound Satan, and trouble his plots. He knoweth then that God leaveth men, and he joineth with a guilty conscience, and a guilty conscience maketh them to fear all they have deserved, Shall I look God in the face, and Christ in the face when I have used them thus? Shall I receive the sacrament and join with God's people? Now Satan doth join with guilt of conscience, and carrieth it further; and when God seeth them dejected and humbled for this, he speaketh more comfort to them than ever before.
原因 3. 第三，撒旦在我们堕落时最为咆哮，最为展示他的角。哦，他说，如果你从未得到过恩惠，那还算是点什么；但你却不值得，你得到了这么多的恩惠，你这样报答荣耀之主？现在，基督的爱极大地使撒旦困惑，扰乱了他的计划。他知道上帝离弃了人，他与一颗有罪的良心结合，而有罪的良心使他们害怕他们所应得的一切。当我这样对待他们时，我能直视上帝和基督吗？我能领受圣餐并与上帝的子民一同行动吗？现在，撒旦与有罪的良心结合，并将其推向更深的地步；当上帝看到他们因此而沮丧和谦卑时，他对他们说的安慰比以往任何时候都多。

There is none of us all, I can except none, but had need of this. Have we dealt so unkindly with Christ since our conversion? Have not we dealt proudly, and unkindly, and carelessly with him? And if we have the love of Christ in our breasts, it will shame and abash us. Now if we have joined with a temptation, Satan will say, Will you go to God, and to prayer, that have served God thus? Shall I yield to this temptation? If we can shame ourselves and say, Lord, I take all shame to myself, I have dealt most unworthily with thee, we shall hear a voice of comfort presently. And therefore whatsoever our conditions be, be invited to repentance, though thou hast fallen and fallen again. 'I have dealt unkindly.' Did not Peter so? and yet, 'Go, tell my disciples, and tell Peter.' The pope will have him head of the church. I am sure he was head in forsaking of Christ, and indeed Christ never* upbraided Peter with forsaking of him. Now only he biddeth him feed, feed, feed, that he might take more notice of it; but he was so kind that he never cast it into his teeth, John 21:15–17.
我们中没有一个人，我除外，但是我们都需要这个。自从我们归信以来，我们对基督是否如此不友善？我们是否傲慢、不友善、不在意地对待他？如果我们心中有基督的爱，这将使我们感到羞愧和惭愧。现在，如果我们与诱惑结合，撒旦会说，你要去找上帝，去祷告吗？你曾这样事奉上帝。我要屈服于这个诱惑吗？如果我们能羞愧地对自己说，主啊，我把所有的羞愧都归咎于自己，我对你的待遇是最不值得的，我们将立刻听到安慰的声音。所以无论我们的处境如何，都要被邀请悔改，即使你已经跌倒了，又跌倒了。“我对你不友善。”彼得不是这样吗？然而，“去告诉我的门徒，告诉彼得。”教皇要他成为教会的首领。我确信他在背弃基督时是首领，事实上，基督从来没有责备过彼得背弃他。现在他只吩咐他喂养，喂养，喂养，以便他能更加注意到它；但他是如此友善，从未对此指责过他，约翰福音 21:15-17。

Obj. But saith the poor drooping soul, If I had never tasted of mercy it had been something.
但是，可怜的沮丧的灵魂说，如果我从未尝过怜悯，那就是一种情况。

Ans. But object not that, for though Peter's offence was great, yet his repentance was great; and though thy sins be great, yet if thy repentance and humiliation be answerable, thou shalt have most comfort of all. And therefore let no man be discouraged.
但是不要忘记，尽管彼得的罪过很大，但他的悔改也很大；尽管你的罪过很大，但如果你的悔改和谦卑相称，你将得到最大的安慰。因此，不要让任何人灰心丧气。

If we go on in sinful, desperate courses, as the fashion of the world is, speak what we can, if we speak out our lungs, many will not leave an oath, nor their profane base courses and filthy ways; ill they have been already, and ill they will be till they come to hell. Some such there be, but better we are to speak too. Whosoever thou art, that are weary of thy profane, base, godless courses, be humbled for them. When thou art humbled and broken-hearted, then think of Christ, as he offers himself; think of nothing but love, nothing but mercy. Satan will picture him thus and thus, but when thou beest humbled and broken-hearted, he is readier to entertain thee than thon art to fly to him. And therefore at such times consider how Christ offereth himself to thee. He that died for his enemies, and seeks them that never sought him, that is found of them that sought him not, will he refuse them that seek him? If thou hast an heart humbled, and hast a desire of favour, will he refuse thee, that receiveth many in the world. Therefore do not despair. We as ambassadors beseech you, saith the apostle. Thou desirest God's favour and Christ's love. Thou desirest them, and Christ entreateth thee, and then thou art well met. Thou wouldst fain have pardon and mercy, so would Christ fain bestow it upon thee. Therefore join not to Satan. Take heed of temptations in such a case as this is. Take heed of refusing our own mercies. When God offers mercy in the bowels of his compassion refuse it not. Christ is ready to shew great kindness in our greatest unkindness, if we be humbled for it.
如果我们继续走在罪恶、绝望的道路上，就像世界的潮流一样，无论我们说什么，即使我们尽情地大声呼喊，许多人也不会停止咒骂，也不会放弃他们亵渎的行为和肮脏的方式；他们已经病了，直到他们下地狱，他们还会继续病。有些人确实如此，但我们最好还是说出来。无论你是谁，如果你厌倦了你亵渎、卑劣、无神论的行为，就要为它们感到谦卑。当你谦卑和伤心欲绝时，就想着基督，他向你提供自己；只想着爱，只想着怜悯。撒旦会这样那样地描绘他，但当你谦卑和伤心欲绝时，他比你更愿意接纳你。因此，在这样的时刻，要考虑基督如何向你提供自己。他为他的敌人而死，寻找那些从未寻找过他的人，被那些从未寻找过他的人找到，他会拒绝那些寻找他的人吗？如果你有一个谦卑的心，渴望得到恩宠，他会拒绝你吗？他在世界上接纳了许多人。所以不要绝望。正如使徒所说，我们作为使者恳求你。你渴望上帝的恩宠和基督的爱。 你渴望它们，基督恳求你，然后你就很合适。你渴望得到宽恕和怜悯，基督也愿意赐予你。所以不要与撒旦联合。在这种情况下要小心诱惑。要小心拒绝我们自己的怜悯。当上帝在他的怜悯中提供宽恕时，不要拒绝。如果我们为此而谦卑，基督愿意在我们最不友善的时候显示极大的仁慈。

But this belongeth to those that be broken-hearted, that can prize and value Christ. They that go on in presumptuous courses shall find Christ in another manner of majesty. They shall find him as a judge whom they despised as a brother; and they that will not come in and subject themselves to his mercy, they shall find his justice. If they will not come under this sceptre, they shall find his rod of iron to crush them to pieces. And therefore let no corrupt, careless person, that will go on, fortify their presumption from hence. It belongeth only to them to be humbled and abased with the sight of sin, and consideration of their unkindness and unworthy dealing with Christ. I know such as are most subject to discouragement, and Satan is most ready to close with them in strong temptations above all. Oh, but never let them despair, but consider what the apostle saith: 'While sin aboundeth, grace aboundeth much more,' Rom. 5:20. If there be height, depth, and breadth of sin in us, there is now more height, and depth, and breadth of mercy in Christ; yea, more than we can receive.
但这属于那些心灵受伤的人，他们能够珍视和重视基督。那些继续自负的人将以另一种威严找到基督。他们将发现他是一个他们鄙视为兄弟的审判者；那些不愿意进来并屈服于他的怜悯的人，将会遭遇他的公正。如果他们不愿意接受这个权杖，他们将会发现他的铁杖将他们粉碎。因此，不要让任何腐败、漫不经心的人，以此来加强他们的自负。这只属于那些在罪恶的视野和对他们与基督的不友善和不值得的对待的思考中感到谦卑和卑微的人。我知道那些最容易受到打击的人，撒旦最愿意在他们身上施加强大的诱惑。哦，但他们永远不要绝望，而要考虑使徒所说的：“罪越多，恩典就越多。”（罗马书 5:20）如果我们内心有罪的高度、深度和广度，那么基督里的怜悯就有更高、更深、更广的程度；是的，超过我们所能接受的。

I have fallen from God, saith the soul. What if thou hast? but God is not fallen from thee. Peter denied Christ, but did Christ deny Peter? No. Christ hath not denied thee. What saith the Lord in Jeremiah? 'Will the husband take the wife when she hath been naught? no; yet return to me, O Israel,' Jer. 3:1. But say, thou hast been false, and committed such and such sins; whatsoever they be, though adultery, yet return to me.
我已经远离上帝，灵魂如此说。即使你是这样，但上帝并没有远离你。彼得否认了基督，但基督是否否认了彼得？不，基督没有否认你。耶利米书中主说什么？“丈夫岂能离弃妻子，她行淫乱的事呢？虽然你行了淫乱，归向我吧，以色列。”（耶利米书 3:1）但是说吧，你曾经背叛过，犯下了这样那样的罪过；无论是什么罪过，即使是通奸，也要回到我这里来。

Quest. Oh, but is it possible God should do it?
问题。哦，但是上帝能做到吗？

Resol. Yea, it is possible with him: 'His thoughts are not as thy thoughts; his thoughts are as far above thine as heaven is above earth,' Isa. 55:8.
是的，与他一起是可能的：“他的思想不同于你的思想；他的思想高出你的思想，就像天高出地一样。”以赛亚书 55:8。

Obj. Why, no man will do it.
为什么，没有人会这样做。

Ans. Ay, but here is the mercy of a God, 'I am God, and not man;' therefore his comforts fail not. If he were so, he would not regard one that hath been so unkind; but he is God, and not man.
答案：是的，但这是上帝的怜悯，“我是上帝，不是人”，因此他的安慰不会失败。如果他是人，他就不会关心一个如此不友善的人；但他是上帝，不是人。

'Go to my brethren.' I come now to the matter of the commission. Tell them, 'I ascend to my Father, and your Father; to my God, and your God,' which is all included in 'brethren;' for if we be God's in Christ, then God is our Father. But we must not deal in few words with disconsolate souls, but come again and again with the same words. As how many times have you the comfort of the Messiah in Isaiah and the rest of the prophets, again and again? Our hearts are so prone to doubt of God's mercy, of Christ's love, especially after guilt, that all is little enough; and therefore our Saviour studieth to speak sweetly to the heart, 'Go, tell my brethren.' That which a carnal heart and curious* head would count tautology and superfluity of words, a gracious heart thinks to be scantiness. Oh, more of that still; I have not enough! This is the pride of men, that will have all things to satisfy the curious ear; but a gracious heart hath never enough. And therefore Christ addeth comfort to comfort: 'Go, tell my brethren, I ascend to my Father, and their Father; to my God, and their God.' The message itself is Christ's ascension. The place whither is to the Father, a common Father to him and them. Every word hath comfort.
“去告诉我的弟兄们。”现在我来谈谈使命的事情。告诉他们，“我升到我的父那里，也是你们的父；升到我的神那里，也是你们的神。”这一切都包含在“弟兄们”中；因为如果我们在基督里属于上帝，那么上帝就是我们的父。但我们不能只用几句话来安慰失望的灵魂，而是要一次又一次地用同样的话语来安慰。你多少次在以赛亚和其他先知的话语中得到弥赛亚的安慰呢？我们的心如此易于怀疑上帝的怜悯、基督的爱，尤其是在有罪之后，一切都不够；因此，我们的救主努力地对心灵说出甜美的话语，“去告诉我的弟兄们。”一个肉体的心和好奇的头脑会认为这是重复和多余的话语，但一个有恩典的心却认为这是不够的。哦，还要更多！我还不够！这是人的骄傲，他们要所有的事情来满足好奇的耳朵；但一个有恩典的心永远不会满足。因此，基督又加添了安慰：“去告诉我的弟兄们，我升到我的父那里，也是他们的父；升到我的神那里，也是他们的神。”这个信息本身就是基督的升天。 那个地方是父亲所在的地方，他和他们都有一个共同的父亲。每个词都带来安慰。

Christ's Ascension and Ours
基督的升天和我们的升天

I ascend.'
我升起。

I ascend to the Father, and to my Father and your Father too. Now I have quitted myself of death, and sin imputed to me as a surety, and I am going to heaven to make an end of all there: 'I ascend to God, to my God and to your God.' We have all one common Father, and one common God.
我升上父亲那里，也是你们的父亲。现在我已经摆脱了死亡和作为担保人对我加以归咎的罪恶，我将去天堂结束一切：“我升上神那里，到我神那里，也到你们的神那里。”我们都有一个共同的父亲和一个共同的神。

First, For his ascension. He did not yet ascend. Why then doth he speak for the present? 'I ascend;' that is, I am shortly so to do. And it was in his mind, it was certainly so to be; and therefore he speaks of it in present. It is the phrase of faith, to speak of things to come as if they were present. Faith makes them so to the soul, for it looketh on the word and all things as they are in that Word, who will make good whatsoever he saith. And therefore it is the evidence of things that are not yet, yet they he evident to a faithful soul. If we, could learn this aright, to make things to come present, what kind of people should we be! Could we think of our resurrection and ascension and glory to come as present, they would be present to our faith; the things present, or sense, could not withdraw us. If we could set hell before us, could the pleasures of hell bewitch us? If the time to come were present, could anything in the world withdraw us? It could not be. And therefore it is an excellent skill of faith to set things to come before us as present.
首先，关于他的升天。他尚未升天。那么他为什么现在说这话呢？“我升天了”；也就是说，我很快就要这样做。这是他的意愿，肯定会这样的；因此他用现在时态来说。这是信仰的措辞，把未来的事情说得像已经发生了一样。信仰使它们在灵魂中成为现实，因为它看待话语和一切事物，就像它们在那话语中一样，那话语会实现他所说的一切。因此，对于尚未发生的事情，它们对于一个有信心的灵魂来说是明显的证据。如果我们能够正确地学会这一点，把未来的事情变成现在，我们会成为什么样的人啊！如果我们能够把我们的复活、升天和未来的荣耀看作是现在的，它们就会成为我们信仰中的现实；现实或感官的事物就无法引诱我们。如果我们能够把地狱摆在眼前，地狱的快乐能迷住我们吗？如果未来的时刻成为现在，世界上的任何事物能够引诱我们吗？不可能。因此，把未来的事情当作现在摆在眼前，是信仰的一种卓越技巧。

He ascendeth. He implieth that he was risen. That was past, and therefore he nameth it not. All Christ's mind was on ascending. Those that are risen together with Christ, their mind is all on ascension, all on heaven. And this is one main reason, because where anything is imperfect, there the spirit resteth not till it attaineth to that perfection that it is destinated unto. When anything hath a proper element and place where it must rest, it resteth not till it be in its own proper place and element. The perfection of the soul is in heaven, to see Christ face to face, and God in Christ. Heaven is the element of a Christian. It is his proper region. He is never well till there; and there is his rest, his solace and contentment, and there all his desires are satiated to the utmost. Till we be in heaven, we be under desires; for we be under imperfections. All the while we are in imperfections we are in an uncomfortable estate; and while we be so, we are not as we should be. And therefore wheresoever any are partakers of Christ's resurrection, they mind the ascension as present. Where any grace is, there the thoughts are for heaven presently.
他升天了。他意味着他已经复活了。那已经过去了，所以他没有提到。基督的心思都在升天上。那些与基督一同复活的人，他们的心思都在升天上，都在天堂上。这是一个主要的原因，因为在任何不完美的地方，灵魂都不会停止，直到达到它注定的完美。当任何事物有一个适当的元素和地方可以休息时，它就不会停止，直到它到达自己的适当位置和元素。灵魂的完美在天堂，可以亲眼看到基督，看到基督里的上帝。天堂是基督徒的元素，是他们的适当领域。只有在那里他们才会感到舒适；那里是他们的安息、慰藉和满足，那里满足了他们所有的欲望。在我们到达天堂之前，我们都有欲望；因为我们都有不完美之处。只要我们处于不完美之中，我们就处于一种不舒适的状态；而在这种状态下，我们并不是应该的样子。因此，无论在哪里，只要有人分享基督的复活，他们就会立刻关注升天。无论在哪里有恩典存在，思想都会立刻转向天堂。

Let us take a scanting of our dispositions from hence. There be many that think it good to be here always; they never think of ascending. If they could live here always, they would with all their hearts, but it is not so with a Christian. It is his desire to be where his happiness, his Saviour, his God and Father is, where his country and inheritance is, and therefore he mindeth ascension and things to come. When anything is done, he thinks that what is done is not yet enough. As your great conquerors in the world, they forget what they have conquered, and remember what they have yet to do; so Christ, having got conquest over death, he thinks now of ascension, to conquer in the eyes of all; for it is not enough to conquer in the field, but he will conquer in the city; he will conquer to heaven, and make show of his conquest. I ascend to lead captivity captive, 'to make a show,' as it is expressed, Col. 2:15. While anything is to do or receive, our souls should not be satisfied, but still stretched out to desire further and further still, more and more still, till we be there where our souls shall be filled to the uttermost; and there is no place of further desire, as heaven is the place to satiate, and fill all the corners of the soul.
让我们从这里对我们的性情进行一次简要的考察。有许多人认为一直待在这里是好的，他们从不考虑升天。如果他们能永远在这里生活，他们会全心全意地愿意，但对于一个基督徒来说并非如此。他渴望去他的幸福所在、他的救主、他的上帝和父亲所在的地方，他的国家和产业所在的地方，因此他关注升天和未来的事情。当一件事情完成时，他认为所做的还不够。就像世界上的伟大征服者们忘记了他们所征服的，而记住了他们还要做的一样；所以基督，已经战胜了死亡，他现在想着升天，在所有人的眼中取得胜利；因为在战场上取得胜利还不够，他要在城市中取得胜利；他要升天，展示他的胜利。我升天，要掳掠掳物，正如哥罗西书 2:15 所表达的那样，“显明给众人看”。 在任何事情上，我们的灵魂都不应该满足，而是不断地渴望更多，更进一步，更加追求，直到我们达到那个地方，我们的灵魂将得到充分的满足；在那里，再没有更多的渴望之处，因为天堂是满足并填满灵魂的地方。

Quest. But how shall we know whether we be risen with Christ or no?
但我们如何知道我们是否与基督一同复活呢？

Resol. Partly we may know it by our former courses. Christ when he was risen, all the clothes were laid together in the grave. He left them behind, and rose with an earthquake. There was a commotion; and after his resurrection he minded heaven. So if ye be risen with Christ, your former vile courses lie in the grave; your oaths are gone; profaneness and wickedness of life gone. Tell you me, you are risen, while you carry the bonds of your sins about you? You profane, wretched, swearing, ungodly persons, filthy speakers, that have an heart more filthy, vile in body and soul, can they have any part in Christ? Where is that that bound you before? You carry it about still. Therefore you be in the bonds of the devil; you be in the grave of sin; there is no rising. Resurrection is with commotion. There was an earthquake when Christ arose; and there is an heartquake when the soul riseth. Can the soul rise from sin without commotion? In the inward man there will* be division between flesh and spirit, without any ado at all? And therefore they that find nothing to do in their spirits, where is their rising again?
部分我们可以通过我们以前的经历来了解它。当基督复活时，所有的衣物都被放在坟墓里。他把它们留在了那里，然后带着地震复活了。发生了一场骚动；在他复活之后，他关注了天堂。所以，如果你们与基督一同复活，你们以前卑鄙的行为就留在了坟墓里；你们的誓言已经消失了；亵渎和邪恶的生活也消失了。告诉我，当你们仍然背负着罪恶的束缚时，你们是复活了吗？你们亵渎、可怜、咒骂、不虔诚的人，说话污秽，心灵更加肮脏，你们能在基督里有任何份额吗？那束缚你们的东西在哪里？你们仍然背负着它。因此，你们是在魔鬼的束缚下；你们是在罪恶的坟墓里；没有复活。复活是伴随着骚动的。当基督复活时发生了地震；当灵魂复活时会发生心灵的震动。灵魂能够在没有骚动的情况下从罪恶中复活吗？在内心深处，肉体和灵魂之间会有分裂，一点儿动静都没有吗？因此，那些在他们的灵魂中找不到任何事情要做的人，他们的复活在哪里呢？

But that which is proper to the occasion in hand is the third. Where grace is begun, there will be an inward proceeding and ascending with Christ. How shall I know therefore whether I ascend?
但与当前情况相符的是第三种情况。当恩典开始时，将会有一种内在的前进和与基督一同升华的过程。那么我如何知道自己是否在升华呢？

1. First, By minding things above. The apostle telleth us directly, Col. 3:1, 'Mind things above,' be heavenly-minded in some sort, live the life that Christ did, after his resurrection. All his discourse was, after his resurrection, of the kingdom of heaven, and his mind was on the place whither he was to go; and so a true Christian indeed, that is truly risen, his thoughts and discourse is, when he is himself, heavenly. Other things he useth as if he did not; as while we be in the world, we must deal with worldly things; but we must deal with them as that which is not our proper element, 1 Cor. 7:37, 'They used the world, as if they used it not; and they married, as if they did not; for they knew the fashion of this world passeth away.' And therefore they that affect earthly glory, carnal affections and delights, they cannot think of these things with any comfort. They be moles which grovel in the earth. Some make a profession, and they ascend higher as kites do, but they look low; they make high professions, but their aims are low. The true eagles that ascend to Christ, as they ascend, so they look upward and upward still. They do not mind things below; they do not take a high pitch, and still continue earthly-minded; but they look high, as well as ascend high. Therefore let us not deceive ourselves.
首先，要注意上面的事情。使徒直接告诉我们，歌罗西书 3:1，“你们若是与基督一同复活，就当思念上面的事，那里有基督坐在神的右边。”在某种程度上要有天心，过基督复活后的生活。他复活后的讲论都是关于天国的，他的心思在他要去的地方；所以一个真正的基督徒，真正复活的人，当他自己的时候，他的思想和言谈都是属于天上的。其他事情他使用的时候好像不使用；就像我们在世上的时候，我们必须处理世俗的事情；但我们必须把它们当作不是我们真正的元素来处理，哥林多前书 7:37，“人若心里坚定，没有不得已的事，自己心里有权柄，就是把自己的意思留住，也不娶，倒是好。”所以那些追求地上的荣耀、肉体的情感和享乐的人，他们无法以任何舒适的心态思考这些事情。他们是在地上爬行的鼹鼠。有些人表面上有信仰，他们像风筝一样飞得更高，但他们的目光却很低。他们做出很高的承诺，但他们的目标却很低。真正的鹰飞向基督，他们飞得越高，他们的目光就越向上。 他们不在乎下面的事情；他们不把事情搞得很高调，仍然保持着对世俗的关注；但他们的目光却是高远的，他们也在不断地向上攀升。因此，让我们不要欺骗自己。

2. Yet more particularly, those that ascend with Christ, they that are in heaven and they that are on earth do the same things, though in different degrees and measure. What do they in heaven? There they meddle not with defilements of the world; and so, though a Christian be on earth, he defileth himself not with the world, or ill company. He will converse with them, but not defile himself with them. They that be in heaven are praising God, and so be they much in praising of God here. They that be in heaven love to see the face of God, they joy in it. And they that be heavenly-minded here joy in the presence of God, in the word, the sacraments, and his children. If they be ascended in any degree and measure, this they will do. And then they will joy in communion with God all they can, as they do in heaven. You have some carnal dispositions that are never themselves but in carnal company like themselves. If ever we mean to be in heaven, we must joy in heaven on earth; that is, in them that be heavenly in their dispositions. If we cannot endure them here, how shall we ever live with them in heaven?
然而更具体地说，那些与基督一同升天的人，无论是在天上还是在地上，都在做同样的事情，只是程度和方式不同。在天上的人做什么？他们不与世俗的污秽纠缠；所以，虽然基督徒在地上，但他不会被世界或坏人污染。他会与他们交往，但不会被他们污染。在天上的人赞美上帝，所以他们在这里也常常赞美上帝。在天上的人喜欢看到上帝的面容，他们为此而欢喜。在这里，那些心思属天的人也喜欢上帝的同在，喜欢上帝的话语、圣礼和他的子民。如果他们在某种程度上升天，他们会这样做。然后，他们会尽可能地在与上帝的交通中欢喜，就像他们在天上一样。你们中有些肉体的倾向，只有在与类似的肉体人在一起时才能真正做自己。如果我们打算进入天堂，我们必须在地上就喜欢天堂；也就是说，喜欢那些在性情上属天的人。如果我们在这里不能忍受他们，我们又怎么能与他们一同在天堂生活呢？

What was Christ to ascend for? What is the end of his ascension?
基督升天的目的是什么？他的升天的目的是什么？

The end of his ascension was to take possession of heaven in his body, which had never been there before?
他的升天终点是以他的身体占据从未到过的天堂？

1. And he was to take possession of heaven in his body for his church; that is, his mystical body. So he ascended to heaven, carried his blessed body that he took in the virgin's womb with him.
他将以他的身体为教会夺取天堂；也就是说，他的神秘身体。因此，他升天时，将他在童贞女的子宫中所取的祝福身体带上了天堂。

2. And likewise he ascended to heaven, to take up heaven in behalf of his spouse, his church; as the husband takes up land in another country in behalf of his wife, therefore he did ascend.
他也同样升天，代表他的配偶，他的教会，接管天堂；就像丈夫代表妻子在另一个国家取得土地一样，因此他升天了。

3. And likewise he ascended to leave his Spirit, that he might send the Comforter. He taketh away himself, that was the great Comforter, while he was below. He was the bridegroom; and while the bridegroom was present, they had not such a measure of the Spirit. Christ's presence supplied all. But Christ ascended to heaven that his departure from them might not be prejudicial to them, but that they might have comfort through the God of comfort, the Spirit of comfort, the Holy Ghost: 'I will send the Comforter,' John 14:16, seq.
3. 同样地，他升天离开他的灵，以便他可以派遣安慰者。他带走了自己，那位伟大的安慰者，当他在下面的时候。他是新郎；而当新郎在场时，他们没有那样多的圣灵。基督的存在提供了一切。但基督升天，他离开他们不会对他们不利，而是他们可以通过安慰之神、圣灵的上帝得到安慰：“我要派遣安慰者”，约翰福音 14:16，序。

And though there was no loss by the ascension of Christ, they might fear by losing of Christ that all their comfort was gone. Ay, but Christ telleth them, 'I go to prepare a place for you.' He goeth to take up heaven for his church, and then to send his Spirit. What a blessed intercourse is there now, since Christ's ascension, between heaven and earth! Our body is in heaven, and the Spirit of God is here on earth. The flesh that he hath taken into heaven is a pledge that all our flesh and bodies shall be where he is ere long. In the mean time, we have the Spirit to comfort us, and never to leave us till we be brought to the place where Christ is. This is great comfort, and this is the main end why Christ ascended to the Father, that he might send the Comforter. And comfort might well come now in more abundance than before, because by the death of Christ all enemies were conquered, and by the resurrection of Christ it was discovered that God was appeased. The resurrection of Christ manifested to the world what was done by death; and now, all enemies being conquered, and God being appeased, what remains but the sweetest gift next to Christ, the Holy Ghost? And that is the reason why the Holy Ghost was more abundant after Christ's resurrection, because God was fully satisfied, and declared by the rising of Christ to be fully satisfied, and all enemies to be conquered.
虽然基督升天并没有造成任何损失，但他们可能担心失去基督会使他们所有的安慰消失。是的，但基督告诉他们，“我去为你们预备地方。”他去为他的教会占据天堂，然后派遣他的圣灵。自从基督升天以来，天堂和地球之间有多么幸福的交流啊！我们的身体在天堂，上帝的灵在地球上。他带着我们的肉身进入天堂，这是我们所有肉身和身体不久将要去的地方的保证。与此同时，我们有圣灵来安慰我们，直到我们被带到基督所在的地方。这是巨大的安慰，这也是基督升天到父那里的主要目的，他要派遣安慰者。现在，安慰可能比以前更加丰富，因为基督的死亡征服了所有敌人，基督的复活揭示了上帝已经得到了安抚。基督的复活向世界展示了死亡所做的事情；现在，所有敌人都被征服，上帝已经得到了安抚，除了比基督更甜美的礼物，还有什么呢？那就是圣灵。 这就是为什么基督复活后，圣灵更加丰盛的原因，因为上帝完全满足，并通过基督的复活宣告满足，并征服了所有的敌人。

4. One end likewise of his resurrection was 'to make a show of his conquest.' There is a double victory over the enemy. There is a victory in the field, and triumph together with it. And then there is triumphing in civitate regia, a triumphing in the kingly city. So Christ did conquer in his death, and shewed his conquest by resurrection; but he did not lead captivity captive and make show thereof till he ascended; and then he made open show of his victorious triumph in civitate regia.
4. 他的复活的一个目的也是“展示他的征服”。对敌人来说，这是一次双重的胜利。在战场上取得了胜利，并伴随着凯旋。然后在王城中凯旋，凯旋的胜利。所以，基督在他的死亡中确实取得了胜利，并通过复活展示了他的胜利；但直到他升天，他才带领俘虏并展示了他在王城中的胜利凯旋。

5. One special end, likewise, why he would have this message sent, that he was to ascend, was that he might appear there in heaven for us, as Heb. 9:11, seq., 'He appears for ever in heaven for us, and maketh intercession for us.' When the high priest was to enter into the holy of holies, which was a type of heaven, he carried the names of the twelve tribes engraven in stone upon his breast. Christ, our true high priest, being entered into the holy of holies, carried the names of all his elect in his breast into heaven, and there appeareth before God for us. He carrieth us in his heart. Christ doth fulfil that which in John 17. he prayeth for, appearing in heaven before his Father by virtue of his blood shed, and that blood that speaketh better things than the blood of Abel. It speaks mercy and pardon. The blood of Abel crieth for vengeance and justice; but the blood of Christ saith, Here is one that I shed my blood for. And when we pray to God, God accepts of our prayers; and by virtue of Christ's blood shed, there is mercy, and pardon, and favour procured, which is sprinkled by faith upon the soul; God manifesting to the soul by his Spirit, that Christ died in particular for such a soul, which soul praying to God in the name of Christ, that blood not only in heaven, but sprinkled upon the soul, speaketh peace there. The Spirit saith that to the soul, which Christ doth in heaven. Christ saith in heaven, I died for such a soul; the Spirit saith in the soul, Christ died for me; and the blood of Christ is sprinkled on every particular soul. As Christ in heaven appears and intercedeth for me, so the Spirit intercedeth in mine own guilty heart, that always speaks discomfort, till it be satisfied with particular assurance. Christ died for me, and God is mine, and Christ is mine. Thus particular faith sprinkleth the blood of Christ upon the soul. So that now my sins are not only pardoned in heaven, but in my soul. There is not only intercession in heaven, but in my soul. My soul goeth to God for pardon and for mercy, and rejoiceth in all the mercies it hath and hopeth to have. What is done in heaven, is done in a man's soul by the Spirit in some measure.
5. 一个特殊的目的，同样也是为什么他要发送这个信息，他要升天，是为了代表我们出现在天堂，就像希伯来书 9:11 所说的那样，“他为我们永远在天堂显现，并为我们代祷。”当大祭司要进入至圣所，那是天堂的象征，他胸前带着十二个支派的名字刻在石头上。我们真正的大祭司基督进入至圣所时，将所有选民的名字带在胸前进入天堂，并在上帝面前为我们显现。他将我们放在心中。基督实现了约翰福音 17 章中他祈求的那个，凭借他流的血在天堂显现在他的父面前，并且那血比亚伯的血说着更美好的事情。它说着怜悯和宽恕。亚伯的血呼喊着复仇和正义，但基督的血说，这是我为之流血的人。 当我们向上帝祈祷时，上帝接受我们的祈祷；并且凭借基督流出的宝血，获得了怜悯、宽恕和恩惠，这些恩惠通过信心洒在灵魂上；上帝通过他的圣灵向灵魂显明，基督为这样一个灵魂而死，这个灵魂以基督的名义向上帝祈祷，那宝血不仅在天上，也洒在灵魂上，给灵魂带来平安。圣灵对灵魂说的话，就是基督在天上所说的话。基督在天上说，我为这样一个灵魂而死；圣灵在灵魂中说，基督为我而死；基督的宝血洒在每一个特定的灵魂上。正如基督在天上为我出现并代求，圣灵也在我有罪的心中代求，直到得到特定的确信，心才感到安慰。基督为我而死，上帝是我的，基督是我的。因此，特定的信心将基督的宝血洒在灵魂上。所以现在我的罪不仅在天上得到了赦免，也在我的灵魂中得到了赦免。不仅在天上有代求，也在我的灵魂中有代求。我的灵魂为了赦免和怜悯而去找上帝，并且在拥有和希望拥有的一切怜悯中欢喜。 在天堂中所做的事情，在一个人的灵魂中也以某种程度由圣灵完成。

6. The last end is, that he might shew that our salvation is exactly wrought, that God is perfectly satisfied to the full, else he should never have risen, much less ascended to heaven. And therefore if we once believe in Christ for forgiveness of sins, and yet say, I doubt of salvation, it is all one as if you should go about to pluck Christ from heaven. The doubtful, distrustful heart, till it be subdued by a spirit of faith, saith, 'Who shall ascend to heaven, to tell me whether I shall go to heaven?' or 'Who shall enter into the deep, to tell me I am freed from hell?' I am afraid I shall be damned, saith the guilty heart, till the Spirit of God hath brought it under and persuaded it of God's love in Christ. Say not, 'Who shall ascend up to heaven? for that is to bring Christ down from heaven,' Rom. 10:7. And what an injurious thing is it to bring Christ down from heaven, to suffer on the cross! This is a great indignity, though we think not of it, to doubt of our salvation, and not cast ourselves on his mercy. For as verily as he is there, we shall be there. He is gone to take up a place for us. He is there in our name, as the husband taketh a place for his spouse. And if we doubt whether we shall come there or no, we doubt whether he be there or no. And if we doubt of that, we doubt whether he hath wrought salvation or no, and so we bring him down to the cross again. Who shall descend to the deep? that is, to bring Christ from the dead again. Such is the danger of a distrustful heart. So that by Christ's ascending into heaven, we may know all is done and accomplished; all our enemies are subdued; God is appeased and fully satisfied, heaven is taken up in our room, and therefore labour for a large heart answerable to the large unchangeable grounds we have, for faith to pitch and bottom itself upon it. Therefore make this farther use of this ascension of Christ, and thereupon his intercession in heaven for us. He is there to plead our cause. He is there as our surety to appear for us, and not only so, but as a counsellor to plead for us; and not only so, but one of us, as if a brother should plead for a brother; and not only so, but a favourite there too. All favourites are not so excellent at counselling perhaps, but we have one that is favourite in heaven, and is excellent at pleading, that can non-suit all accusations laid against us by the devil. He is the Son of God, and he is one of us; he appeareth not as a stranger, for a stranger, as the counsellor is perhaps for his client, but he appears as our brother, Apoc. 12:10. Let us think of the comforts of it. He appears for us to plead our cause, with acceptation of his person and cause. For he, before whom he pleadeth, God the Father, sent him to take our nature, die, and ascend into heaven for us, to sustain the persons of particular offenders. He must needs hear Christ, that sent him for that purpose. Where the judge appoints a counsel, it is a sign he favoureth the cause. Perhaps we cannot pray, are disconsolate, and vexed with Satan's temptations. The poor client hath a good cause, but cannot make a good cause of it. But if he get a skilful lawyer, that is favourable to him, and before a favourable judge, his comfort is, his advocate can make his cause good. If we would confess our sins, as that we must do, we must take shame to ourselves in all our distress and disconsolation of spirit; and we must lay open our estates to God, and complain; and then desire God to look upon us, and Christ to plead our cause for us and answer Satan; and when Satan is very malicious and subtile, as he is a very cunning enemy to allege all advantages against us, to make us despair, remember this, we have one in heaven that is more skilful than he 'that is the accuser of brethren,' Rev. 12:10, that accuseth us to God and to our own souls, that accuseth every man to himself and maketh him an enemy to himself. But we have a pleader in heaven that will take our part against the accuser of our brethren, and quiet us at length in our consciences. Perhaps we may be troubled a while, to humble us; but remember that he is in heaven purposely to plead our cause.
最后的目的是为了显示我们的救赎是完全完成的，上帝完全满足了，否则他就不会复活，更不用说升天了。因此，如果我们一旦相信基督以获得罪恶的赦免，却说“我对救赎存疑”，那就等同于试图从天上把基督拉下来。怀疑、不信任的心，直到被信仰的灵征服，才会说：“谁能升到天上，告诉我是否能进入天堂？”或者“谁能进入深渊，告诉我是否已经脱离地狱？”有罪的心害怕自己会被定罪，直到上帝的灵将其征服，并使其相信上帝在基督里的爱。不要说：“谁能升到天上？那就是把基督从天上拉下来。”（罗马书 10:7）把基督从天上拉下来，在十字架上受苦，这是一种极大的侮辱！虽然我们没有意识到，怀疑我们的救赎并不相信他的怜悯，这是一种伤害。因为他确实在那里，我们也会在那里。他已经去为我们预备了一个地方。他以我们的名义在那里，就像丈夫为妻子预留一个地方一样。 如果我们怀疑我们是否会到那里，我们就怀疑他是否在那里。如果我们对此怀疑，我们就怀疑他是否完成了救赎，这样我们就把他再次带到十字架上。谁能下到深渊？那就是为了再次使基督从死里复活。这就是一个不信任的心的危险。所以，通过基督升入天堂，我们可以知道一切都已经完成；我们的一切敌人都已经被征服；上帝已经得到安抚和充分的满足；天堂已经为我们占据了位置，因此要努力拥有一个与我们所拥有的广阔、不变的基础相称的宽大的心，让信仰在其上扎根和立足。因此，进一步利用基督的升天，以及他在天堂为我们的代祷。他在那里为我们辩护。他在那里作为我们的担保人为我们出庭，不仅如此，还作为我们的辩护律师；不仅如此，还是我们中的一员，就像一个兄弟为兄弟辩护；不仅如此，他在那里也是一个受宠爱的人。 所有的宠爱者或许并不擅长辅导，但我们有一个在天堂中备受宠爱的人，他擅长辩护，能够驳斥魔鬼对我们的所有指控。他是上帝的儿子，也是我们中的一员；他不以陌生人的身份出现，因为陌生人对待委托人也许是如此，但他以我们的兄弟的身份出现，启示录 12:10。让我们想想这种安慰。他为我们出庭辩护，得到了他的人和事业的认可。因为他为之辩护的是上帝父亲，他被派遣来接受我们的本性，为我们而死，并升入天堂，代表特定的罪犯。他必须听从为此目的派遣他的基督。当法官指定一名律师时，这是他支持这个案件的一个迹象。也许我们无法祈祷，感到沮丧，并受到撒旦的诱惑。可怜的委托人有一个好的理由，但无法使其成为一个好的理由。但是，如果他找到一个对他有利的熟练律师，并且在一个有利的法官面前，他的安慰是，他的辩护人可以使他的理由成立。 如果我们要承认我们的罪过，就必须这样做，我们必须在我们所有的困厄和心灵的失落中感到羞耻；我们必须向上帝敞开我们的状况，并抱怨；然后请求上帝看顾我们，基督为我们辩护并回答撒旦；当撒旦非常恶毒和狡猾时，他是一个非常狡猾的敌人，会利用一切优势来使我们绝望，记住这一点，我们在天上有一个比他更熟练的人，“那控告我们弟兄的”，启示录 12:10，他在上帝和我们自己的灵魂面前控告我们，他控告每个人对自己，使他成为自己的敌人。但是我们在天上有一个辩护者，他会为我们对抗我们弟兄的控告者，并最终使我们的良心平静下来。也许我们会有一段时间的困扰，以使我们谦卑；但请记住，他在天上是专门为我们辩护的。

It is a good plea to God, 'Lord, I know not what to say; my sins are more than the hairs of my head. Satan layeth hard to me. I cannot answer one of a thousand. I confess all my sins. Hear me, and hear thy Son for my sake. He is now at thy right hand, and pleadeth for me.' And desire Christ to plead for us. We have not only all the church to pray for us, 'Our Father;' but we have Christ himself to plead for us and make our cause good, if Christ saith, I shed my blood for this person, and [he] appears now by virtue of my redemption. And the condition of the covenant is, if we confess our sins, he is merciful to forgive. And if we sin, we have an advocate in heaven, to whom we must lay claim, 1 John 2:1. The party hath confessed the debt; and therefore the bond must be cancelled. He hath performed the conditions on his part; and therefore make it good on thine own part. And being* the Spirit hath shamed thee for thy sins, what can the devil say? What saith Paul? 'It is God that justifieth; who shall condemn?' Rom. 8:33. If God, the party offended, do justify, who shall condemn? It is Christ that died. That is not enough. 'That is risen again.' That is not enough. It is Christ that rose again, 'and sitteth at the right hand of God for us,' and maketh intercession for us. 'Who shall lay any thing to the charge of God's elect?' Let the devil accuse what he will, Christ is risen, to shew that he hath satisfied; and is now in heaven, there appearing for us. Oh that we had hearts large enough for these comforts! then should we never yield to base temptations.
这是一个向上帝的好祈求：“主啊，我不知道该说什么；我的罪恶比头发还多。撒旦对我施加了巨大的压力。我无法回答千分之一。我承认我所有的罪过。求你倾听我，也求你因我而倾听你的儿子。他现在在你的右手边为我辩护。”并且渴望基督为我们辩护。我们不仅有全体教会为我们祈祷，“我们的父”，而且我们还有基督亲自为我们辩护，为我们的事业做好准备，如果基督说：“我为这个人流了血”，并且他现在凭借我的救赎出现了。而契约的条件是，如果我们承认我们的罪过，他是宽恕的。如果我们犯罪，我们在天上有一位辩护人，我们必须要求他，约翰一书 2:1。当事人已经承认了债务；因此债券必须被注销。他已经履行了他那一方的条件；因此你也要履行你那一方的条件。而且，既然圣灵已经因你的罪而使你蒙羞，魔鬼还能说什么呢？保罗说什么呢？“是神称义，谁能定罪呢？”罗马书 8:33。如果被冒犯的一方，就是神，称我们为义，谁能定罪呢？基督已经死了。这还不够。“而且复活了。”这还不够。 基督复活了，并且为我们坐在神的右边，并为我们代求。谁能对神所拣选的人提出控告呢？让魔鬼随便指责吧，基督已经复活，以显示他已经满足了；现在他在天上为我们显现。哦，但愿我们有足够宽广的心灵来接受这些安慰！那样我们就永远不会屈服于卑劣的诱惑。

It is against the pleasure of God that we should be disconsolate? Therefore we wrong our own souls, and sin against our own comfort, when we let the reins loose by inordinate and extreme sorrow. We lose that sweetness that we might enjoy, by giving way to discomfortable thoughts. Indeed, if a man examine his life from the beginning of his conversion to the end thereof, he may thank himself for all his trouble. The sin against the holy gospel is a kind of rebellion against God, though we think not so, when we will not be comforted, nor embrace grounds of comfort when we have them. The comforts of God ought not to be of small esteem to us. The sweet comforts, large, exceeding, eternal comforts of God, we ought to esteem of them as they be; and therefore our Saviour Christ sendeth to them speedily.
违背上帝的喜悦，我们感到忧伤吗？因此，当我们放任过度和极端的悲伤时，我们伤害了自己的灵魂，违背了自己的安慰。通过纵容不舒服的思绪，我们失去了本可以享受的甜蜜。事实上，如果一个人从他的归向开始到结束，审视自己的生活，他可以为所有的烦恼感谢自己。违背圣福音是对上帝的一种反叛，尽管我们并不这样认为，当我们不愿被安慰，或者当我们拥有安慰的理由时不愿接受它们。上帝的安慰对我们来说不应该被轻视。上帝的甜蜜安慰，宽广、超越、永恒的安慰，我们应该珍视它们的真实面貌；因此，我们的救主基督迅速地将它们送给我们。

All Scripture is to this end, for consolation, even the Scripture that tendeth to instruction and direction, that so men may be in a state of comfort; for cordials are not good, but where there is purgation before. So all Scriptures that are purging, to tell us our faults, they be to bring us unto a comfortable condition. Other Scriptures, that tend to instruct our judgments and settle us in faith, what is the end of all, if we walk not comfortably towards God and strongly in our places? Therefore, when we look not to comfort and joy in all conditions, we abuse the intendments of God.
所有的经文都是为了这个目的，即安慰，即使是那些倾向于教导和指引的经文，以便人们能够处于舒适的状态；因为在使用补品之前，必须先进行排毒。因此，所有那些用来告诉我们错误的净化经文，都是为了使我们进入一个舒适的状态。其他那些倾向于教导我们判断力并使我们在信仰上稳定的经文，如果我们不朝着上帝舒适地行走并在我们的位置上坚定不移，那么这一切的目的又是什么呢？因此，当我们在任何情况下都不寻求安慰和喜乐时，我们就滥用了上帝的意图。

But, I beseech you, make not a bad use of it; for if you know it to be so, if it worketh not graciously in you, and winneth you to respect God the more, and love him that is thus indulgent and gracious, but go on in offending conscience, and break peace off, then at length conscience will admit no comfort. Many that have excellent comforts have made havoc of their consciences, and will go on in spite of ministers, in spite of their consciences and God's Spirit joined with conscience. At length it is just with God to give them up to despair, wicked sinners that trample the blood of Christ under their feet. But for all other that strive against corruption, and would be better, it is a ground of marvellous comfort.
但是，我恳求你们，不要滥用它；因为如果你们知道它是这样的，如果它在你们身上没有产生恩慈的作用，没有使你们更加尊重上帝，更加爱他这样宽容和仁慈的人，而是继续冒犯良心，破坏和平，那么最终良心将不再接受任何安慰。许多人拥有极好的安慰，却毁坏了他们的良心，不顾牧师、不顾良心和上帝的灵与良心的联合而继续前进。最终，上帝公正地使他们陷入绝望，那些践踏基督之血的邪恶罪人。但对于所有努力与腐败作斗争、希望变得更好的人来说，这是一个奇妙的安慰的基础。

I shall come to the message itself. Tell them, 'I ascend.' He speaketh of that as present which was surely to be. So we should think of our future estate as if we were presently to go to heaven. Faith hath this force, to make things to come present. If we could keep it in us, and exercise it, could we live in any sin? But that it is distant, that is the cause of sinning. We put off things in a distance. If it be at the day of judgment, that is far off; and therefore they will not leave their present pleasure for that that shall not be, they know not when. But look on things in the word of a God that is Jehovah, that giveth a being to all, who hath spoken of things to come as if present, and then you will be of another mind. Faith is the privilege of a Christian, which maketh things afar off present. No wicked man but would leave his swearing and profaneness if he saw the joys of heaven and pains of hell; and it were no thanks to him. But to believe God on his word, that these things shall be, that is the commendations of a man, and the excellency of a Christian above another man. Another man doth all by sense; but the Christian will trust God on his word. 'I ascend,' saith Christ.
我将来到信息本身。告诉他们，“我升天了。”他说的是将来肯定会发生的事情。因此，我们应该把我们未来的状态看作是我们即将去天堂的状态。信仰有这种力量，可以使未来的事情变得现实。如果我们能保持信仰，并加以实践，我们能活在任何罪恶中吗？但是因为它是遥远的，这就是犯罪的原因。我们把事情推迟到遥远的将来。如果是在审判的那一天，那就太遥远了；因此，他们不会为了那些将来可能发生的事情而放弃他们现在的快乐，因为他们不知道那将会是什么时候。但是，看看上帝的话语，他是耶和华，赋予一切生命的上帝，他把将来的事情说得像是现在发生的，那么你就会改变想法。信仰是基督徒的特权，它使遥远的事物变得现实。没有一个邪恶的人不会为了看到天堂的喜乐和地狱的痛苦而放弃他的咒骂和亵渎；这对他来说并不值得称赞。但是相信上帝的话，相信这些事情将会发生，这是一个人的赞美，也是一个基督徒超越其他人的卓越之处。其他人都是凭感觉行事，但基督徒会相信上帝的话。“我升天了，”基督说。

We must not think of the ascension of Christ as a severed thing from us, but if we would have the comfort of it, we must think of it as ourselves ascending with him. Think of Christ as a public person and surety for us, and then we shall have great comfort in that, that he saith, 'I ascend.' God prepared paradise before he made the creature. He would have him to come into a place of honour and pleasure. And so God, before ever we were born, provided a place and paradise for us in heaven, that we might end our days with greater comfort. We may be straitened here. Many a good Christian hath scarce where to lay his head; but Christ is gone to prepare a place for them in heaven. And this may comfort us in the consideration of all our sins; for sin past, and for corruption present, and sin that we may commit for time to come. For any thing that is past, if we confess our sins to God, he will forgive them. 'The blood of Christ cleanseth us from all sins,' 1 John 1:7, even from the present corruptions that attend on us. We have one that stands between God and us as a surety; and he will give us his Spirit to subdue our corruptions, and at length make us like himself, a glorious spouse, Eph. 5:27. If we were perfect men, we need not a mediator; and this may teach us comfort, rather because we are sinners, and daily subject to offend God. We have one to make our peace for time to come; if we sin, we have an advocate, 1 John 2:1. When Christ taught us to pray, 'Forgive us our daily trespasses,' he supposed we should run daily into sins, Mat. 6:12. We have an advocate in heaven every day to stand between God and us, to answer God, to undertake that at length we should cease to offend him; and for the present, we are such as he shed his precious blood for; and he appeareth for us by virtue of his death, which is a marvellous comfort. We think if we commit sin there is no hope. But what needs a mediator, but to make peace between the parties disagreeing? If all things were made up between God and us, what need of an intercessor? But God knoweth well enough we run into daily sins, by reason of a spring of corruption in us, which is never idle. And therefore we may daily go to God in the name of our advocate, and desire God for Christ's sake to pardon, and desire Christ to intercede for us. Let us therefore shame ourselves.
我们不应将基督的升天视为与我们无关的事情，但如果我们想要从中得到安慰，我们必须将其视为我们与他一同升天。将基督视为我们的公共人物和担保人，那么我们就会在其中获得极大的安慰，他说：“我升天了。”上帝在造物之前就准备了天堂。他希望他进入一个尊贵和愉快的地方。因此，上帝在我们出生之前就为我们在天堂准备了一个地方和天堂，以便我们以更大的安慰结束我们的日子。我们在这里可能会受到限制。许多好的基督徒几乎没有地方安放头；但基督已经去为他们在天堂准备了一个地方。这可以在我们考虑我们所有的罪过时安慰我们；因为过去的罪过，现在的腐败，以及我们将来可能犯的罪过。对于过去的任何事情，如果我们向上帝承认我们的罪过，他会宽恕我们。“耶稣的血洗净我们一切的罪过”，约翰一书 1:7，甚至洗净我们身上的现在的腐败。 我们有一个在上帝和我们之间作担保的人；他会赐给我们他的圣灵来征服我们的败坏，并最终使我们像他一样，成为一个荣耀的配偶，以弗所书 5:27。如果我们是完美的人，就不需要一个调解者；这可以教导我们安慰，因为我们是罪人，每天都有可能得罪上帝。我们有一个人为我们未来和解；如果我们犯罪，我们有一个辩护人，约翰一书 2:1。当基督教导我们祷告时，“赦免我们的日常过犯”，他假设我们每天都会犯罪，马太福音 6:12。我们每天都有一个在天上为我们站在上帝和我们之间的辩护人，回答上帝，承诺我们最终会停止得罪他；而现在，我们是他流宝血的人；他凭借他的死为我们辩护，这是一种奇妙的安慰。我们认为如果我们犯罪就没有希望。但是，除了在争执的双方之间和解之外，还需要什么调解者呢？如果上帝和我们之间的一切都解决了，还需要一个代祷者吗？但是上帝很清楚，由于我们内心的腐败之源，我们每天都会陷入罪恶中，这个腐败之源从不闲置。 因此，我们可以每天以我们的代理人的名义去见上帝，并请求上帝因基督的缘故宽恕我们，并请求基督为我们代求。让我们因此感到羞愧。

There is not a Christian but will be in himself apprehensive of being thrown into hell every day. There is a spring of corruption in him, and should God take a forfeiture of* his daily rebellions, his conscience tells him it were just. And therefore we must every day live upon this branch of his priestly office, his mediation. We must live by faith in this branch of Christ, and make use of it continually, for this will keep us from hell. And therefore if we sin every day, go to God in the name of Christ, and desire him to pardon us. This is to feed on Christ; and therefore we should more willingly come to the sacrament. When we be in heaven, we shall need a mediator no longer, for we shall be perfectly holy. We cannot think of these things too much. They be the life of religion and of comforts; and it may teach us to make a true use of Christ in all our conditions. Poor souls that are not acquainted with the gospel, they think God will cast them into hell for every sin, and they live as if they had not an high priest in heaven to appear for them.
每一个基督徒都会对自己每天可能被扔进地狱感到恐惧。他内心有一股腐败的泉源，如果上帝对他每天的叛逆行为进行惩罚，他的良心告诉他这是公正的。因此，我们必须每天依靠他作为祭司的职责，他的调解。我们必须凭借对基督这一方面的信仰而生活，并不断利用它，因为这将使我们远离地狱。因此，如果我们每天犯罪，就要以基督的名义去找上帝，请求他宽恕我们。这就是以基督为食物；因此，我们应该更愿意参加圣餐。当我们在天堂时，我们将不再需要调解者，因为我们将完全圣洁。我们对这些事情不能想得太多。它们是宗教和安慰的生命；它可以教导我们在各种情况下正确使用基督。那些不熟悉福音的可怜的灵魂，他们认为上帝会因为每一个罪过而将他们扔进地狱，他们生活得好像在天上没有一位大祭司为他们代求一样。

The matter of the message is, Christ ascended to God, as a common Father and God to him and them. He doth not say, I ascend to the Father. That were no great comfort; for what were that to them? or to my Father only. Neither doth he say, 'I ascend to our Father,' for that is true in the order of it: for he is not in equal respect the God and Father of Christ, and the God and Father of us. And therefore he speaks of himself in the first place: 'I go to my God and your God.' For he is first and specially Christ's Father and Christ's God, and then ours; as we shall see in the particulars. We have a common Father and a common God with Christ. God the Father is Christ's Father by eternal generation, as he is God and man. We have therefore the nature of Christ as he is God and man.
信息的要点是，基督升天到了上帝那里，作为他和我们的共同父亲和上帝。他并没有说“我升到父那里”。那对他们来说并没有什么大的安慰；对我们的父亲来说又有什么意义呢？他也没有说“我升到我们的父那里”，因为在这个顺序上是正确的：他既不是基督的上帝和父亲，也不是我们的上帝和父亲。因此，他首先提到自己：“我去到我的上帝和你们的上帝。”因为他首先是基督的父亲和上帝，然后才是我们的；我们将在细节中看到这一点。我们与基督有一个共同的父亲和上帝。上帝父亲是基督的父亲，因为他是永恒的生成，既是上帝又是人。因此，我们拥有基督作为他既是上帝又是人的本质。

Christ's Father and ours
基督的父亲和我们的父亲

There is this difference between God's being Christ's Father and the Father of any else.
上帝作为基督的父亲与其他人的父亲之间存在着这种区别。

First of all, God is Christ's Father from eternity. God had a being and was a Father from all eternity. There is no man of equal standing with his father. He is born after his father cometh to be a man. But Christ is of God from all eternity. His generation is eternal; and therefore there is a grand difference.
首先，上帝是基督的父亲，从永远以来就是如此。上帝从永恒存在，并且一直是父亲。没有人与他的父亲地位相等。他是在他的父亲成为人之后出生的。但基督从永远以来就是属于上帝的。他的产生是永恒的；因此存在着巨大的区别。

Then Christ is co-equal with the Father in glory and majesty every day. The son is not equal with the father, but Christ is with his Father.
那么基督在荣耀和威严上与父神每天同等。儿子与父亲不是平等的，但基督与他的父神是平等的。

Again, the son in other generations comes of the father, and is like the father, taken out of his substance, but of a different substance from the father. But Christ and the Father, both the persons are in one substance, in one essence. The essence of the Father differeth not from the essence of the Son. We must remember this, to give Christ the prerogative and pre-eminency, that God is his Father in another manner than ours. He is his Father by nature, ours by adoption. What he is by nature, we are by grace. Though Christ was intent upon his ascension, yet he forgetteth not this grand difference here, but mentioneth it: 'Go to my brethren.' We must not call him brother again. We may think of him as our brother; but 'My God and my Lord,' as Thomas saith, John 20:28. If the greatest person should call us brother, yet it is most behoveful for the inferior to say, 'My God, my Lord;' to acknowledge Christ as a great person, and to make use of his love to strengthen our faith, not to diminish our respect to him in any way. It is his infinite mercy to term us brethren. But when we go to him we must have other terms.
再者，其他世代的儿子是由父亲所生，与父亲相似，取自他的本质，但与父亲的本质不同。但基督和父亲，两位都在同一本质中，同一实质中。父亲的本质与儿子的本质没有区别。我们必须记住这一点，给予基督特权和卓越性，上帝是他的父亲，与我们的方式不同。他是他的父亲因为天性，我们是因为领养。他是因为天性，我们是因为恩典。尽管基督专注于他的升天，但他在这里没有忘记这个重大的区别，而是提到了它：“去告诉我的弟兄们。”我们不应再称他为兄弟。我们可以把他当作我们的兄弟；但正如托马斯所说：“我的神，我的主”，约翰福音 20:28。即使最伟大的人称我们为兄弟，对于较低的人来说，说“我的神，我的主”是最合适的；承认基督是一个伟大的人，并利用他的爱来加强我们的信仰，而不是以任何方式减少我们对他的尊重。他称我们为兄弟是他无限的怜悯。但当我们去找他时，我们必须使用其他的称呼。

Thus we see how to conceive of Christ after his resurrection. When he hath triumphed over all his enemies, and reconciled God by his death, then 'I go to my Father and your Father.' Then he is a common Father, by virtue of Christ's satisfaction to divine wrath and justice, and victory and triumphing over all his enemies. So we must not conceive of God as our Father, but in reference to Christ's victory over death. God is our Father by virtue of Christ's satisfaction to justice and conquest over all our enemies. 'The God of peace,' saith the holy apostle Paul in the epistle to the Hebrews, in the conclusion of that excellent epistle, 'that brought you from death to life through our Lord Jesus Christ,' John 5:24. How cometh he to be the God of peace to us, which brought us from death to life by our Lord Jesus? Why, the resurrection of Christ makes him the God of peace. Who raised him? He raised himself. But who together with himself? the Father raised him. And could the Father raise him if he were not reconciled? But now he is the 'God of peace;' for peace is made by the cross and blood of Christ, Col. 3:15, the great peace-maker of heaven and earth; now we may conceive of God under the sweet relation of a Father.
因此，我们看到如何在基督复活后构想他。当他战胜了所有的敌人，并通过他的死与上帝和解时，他说：“我去见我的父，也是你们的父。”然后他成为一个共同的父亲，凭借基督对神的愤怒和公正的满足，以及对所有敌人的胜利和凯旋。因此，我们不应该将上帝看作我们的父亲，而是与基督对死亡的胜利有关。上帝是我们的父亲，凭借基督对公正的满足和对所有敌人的征服。保罗在希伯来书的结尾中说：“那借着我们的主耶稣基督将你们从死里带来的和平之神”（约翰福音 5:24）。他如何成为我们的和平之神，将我们从死亡带到生命中？嗯，基督的复活使他成为和平之神。谁使他复活？他自己使自己复活。但是与他一起复活的是谁？是父亲使他复活。如果父亲没有与他和解，他能复活吗？但现在他是“和平之神”；因为和平是由基督的十字架和宝血带来的，哥罗西书。 3:15，天地的伟大和平使者；现在我们可以将上帝想象成一个甜蜜的父亲关系。

Now this relation of a father teacheth us as what we may expect from God, so what we ought to return to God again, and how we ought to carry ourselves one towards another.
现在，父亲的这种关系教导我们对上帝可以有什么期望，以及我们应该如何回报上帝，以及我们应该如何彼此相处。

I. What we may expect from God being a Father.
我。作为一个父亲，我们可以期待从上帝那里得到什么。

(1.) We may expect whatsoever a child may expect from a father. God taketh not upon him empty names. He saith he will be a Father, not only called a Father, 'but I will be your Father, and you shall be my sons,' 2 Cor. 6:18. All the fatherhood, and all the kindred in heaven and earth that is spiritual, the comfort of it cometh from God the Father, reconciled to us in Christ. The word in the original is so strong that we cannot express it in English. Fathers on earth are but poor fathers, and they be but beams of the fatherly affection that is in God. God will let us see by these beams of compassion that is in a father to a child, what real compassion he beareth to us. The true reality of fatherhood is in God. And therefore, when we hear of father, think of whatsoever lieth in the bowels of a father to a child; and that we may expect from God our Father, and infinite more. It is a great indulgence; as a father pitieth his child, so God will pity us, Mal. 3:17. Will a father cast off his child.? Indeed, he will cleanse the child. So God will take away our abominations, and purge us when we defile ourselves. It is because of an eternal relation he casteth us not off. We may expect from him indulgence; and it is an indulgence of indulgence. God needed no son when he made us sons. Yet he had his Son and angels to praise himself withal. Can we pity and pardon a child? and will not God pardon and pity us? Why should we conceive worse of him than of ourselves? Will we give pity to a father, and not pity to the Father of all bowels and compassion? And therefore think not that God will cast us off. God pardons us, and healeth our infirmities, and pitieth us as a father pitieth his own child, Ps. 103:13. It is a name under which no man must despair. What! Despair under the name of a father? Despair of mercy when we have a Father to go to? The poor prodigal, when he had spent his patrimony, his body, his good name, had lost all, and nothing left, yet he had a father, and 'I will go to him,' Luke 15:18. And so, when we be at the last cast, and have spent all, we have a Father. Therefore go to him. What saith the church? Isa. 63, 64, 'Doubtless thou art our Father,' when the church was in a poor condition; 'Though our righteousness be as a menstruous cloth, and we be defiled, yet thou art our Father; we are the clay, thou art the potter,' &c. So that it is a name of his indulgence.
我们可以期待孩子对父亲的期望。上帝不会承担空洞的名字。他说他将成为一个父亲，不仅仅是被称为父亲，而是“我将成为你们的父亲，你们将成为我的儿子们”（哥林多后书 6:18）。天上地下所有属灵的父性和亲属关系的安慰都来自于在基督里与我们和好的上帝父。原文中的词非常强烈，我们无法用英语表达出来。地上的父亲只是可怜的父亲，他们只是上帝父爱中的一束光。上帝会让我们通过这些对孩子的怜悯之光看到他对我们的真正怜悯。真正的父性实在上帝里面。因此，当我们听到父亲这个词时，想象一下父亲对孩子的怀抱中所包含的一切；我们可以从上帝我们的父亲那里期待，并且期待无限更多。这是一种伟大的宽容；父亲怜悯他的孩子，上帝也会怜悯我们（玛拉基书 3:17）。父亲会抛弃他的孩子吗？实际上，他会洁净孩子。上帝也会除去我们的可憎之物，并在我们玷污自己时净化我们。这是因为他与我们有着永恒的关系，所以他不会抛弃我们。 我们可以期待他的宽容；这是一种宽容的宽容。上帝在创造我们成为儿子时并不需要儿子。然而，他有他的儿子和天使来赞美他自己。我们能怜悯和宽恕一个孩子吗？难道上帝不会宽恕和怜悯我们吗？为什么我们对他的看法比对自己更糟糕？我们会怜悯一个父亲，却不怜悯所有怜悯和同情的父亲吗？因此，不要认为上帝会抛弃我们。上帝宽恕我们，医治我们的软弱，怜悯我们，就像一个父亲怜悯自己的孩子一样，诗篇 103:13。这是一个任何人都不应绝望的名字。什么！在一个父亲的名字下绝望？当我们有一个父亲可以去找时，还绝望什么怜悯？可怜的浪子，当他花光了他的家产，他的身体，他的美名，失去了一切，一无所有时，他有一个父亲，'我要回到他那里'，路加福音 15:18。所以，当我们到了最后一步，花光了一切，我们有一个父亲。所以去找他。教会说什么？以赛亚书 63、64 章，'毫无疑问，你是我们的父亲'，当教会处于贫困状态时；'虽然我们的义如污秽的血渍，我们被玷污，但你是我们的父亲；我们是泥土，你是陶工'，等等。 这是他放纵的名字。

You have his disposition set down by the father of the prodigal. The son saith, he will go to the father; the father runneth to him and meeteth him when he is coming. God runneth to us, and is ready to meet us, when we begin to repent of sin, and are sensible of our faults. He is more ready to pardon, than we to ask pardon.
你已经通过那个浪子的父亲记载下了他的性情。儿子说，他要去找父亲；父亲跑向他，迎接他的到来。上帝也向我们奔来，当我们开始悔改罪恶，意识到自己的过失时，他已经准备好迎接我们。他比我们更愿意宽恕，比我们更愿意请求宽恕。

I touch only some principal things, that you may remember against the evil day and hour of temptation. He taketh not on him the relation of a Father for nought, but will fill it up to the uttermost. It is no empty relation.
我只触及一些重要的事情，以便你在邪恶的日子和诱惑的时刻记住。他不是无缘无故地承担父亲的角色，而是会尽其所能地履行。这不是一个空洞的关系。

(2.) It is a name likewise of comfort. It is the speech of a natural man, 'A little punishment is enough from a father.' 'He knoweth whereof we are made, he remembers we are but dust,' Ps. 103:14, and Heb. 12:6; he knoweth we are not iron or steel; he knoweth our making; and therefore he will deal gently with us when he doth correct us. It is as necessary as our daily bread to have gentle correction, to wean us from the world; yet he doth it gently. A little punishment will serve from a gracious father.
（2）这也是一种安慰的名字。这是一个自然人的言论，“父亲只需要一点惩罚。”他知道我们是由什么构成的，他记得我们只是尘土，诗篇 103:14 和希伯来书 12:6；他知道我们不是铁或钢；他知道我们的构造；因此，当他纠正我们时，他会温和对待我们。温和的纠正对我们来说像每日的面包一样必要，以使我们脱离世界；然而他会温和地做。对于一个仁慈的父亲来说，一点点惩罚就足够了。

(3.) It is a name likewise of provision, that we may expect from God; that he will in all our exigences and necessities provide for us whatsoever shall be needful. What saith our Saviour Christ to the poor disciples doubting of want? 'It is your Father's good will to give you the kingdom.' What then? 'Fear not, little flock,' Luke 12:32. He that will give you a kingdom, will not he give you daily bread, viaticum, provision for a journey? He that intendeth us heaven, certainly he will provide for us here. And therefore in the Lord's prayer, before all petitions, as a ground of all, he putteth in 'our Father'; and therefore, 'Give us our daily bread, our Father.' And therefore he will give us grace to sanctify his name, and do his will, and forgive us our sins. Expect all from our Father, which is the ground of all. Christ had much ado to persuade his disciples that they should not want necessaries; and therefore he makes whole sermons to strengthen their faith in this: 'Your heavenly Father knoweth what you stand in need of,' Mat. 6:8. The son cannot ask, but the Father can interpret any sigh, any groan, and knoweth what we would have. And therefore being God's children, we may fetch provision from him in all conditions.
（3）这也是我们可以期待上帝的供应的名字，他将在我们的困境和需求中为我们提供一切所需。我们的救主基督对那些怀疑是否会缺乏的贫穷门徒说了什么？“你们的父喜欢把国度赐给你们。”那又怎样呢？“不要害怕，小群羊”，路加福音 12:32。那个愿意给你国度的人，难道不会给你日用的食物、旅途中的口粮、所需的供应吗？那个为我们预备天堂的人，肯定会在这里为我们提供。因此，在主祷文中，作为所有祈求的基础，他首先提到了“我们的父”；因此，“我们的父啊，求你给我们今日的饮食。”因此，他将赐给我们使他的名被尊为圣、遵行他的旨意、宽恕我们的罪的恩典。从我们的父那里期待一切，这是一切的基础。基督费了很大的力气来说服他的门徒他们不会缺乏必需品；因此，他发表了整个布道来加强他们对此的信心：“你们的天父知道你们需要什么”，马太福音 6:8。儿子无需开口，父亲就能理解任何叹息、任何呻吟，并知道我们想要什么。 因此，作为上帝的子民，我们可以在任何情况下从他那里得到供应。

(4.) And with provisions, protection likewise; and therefore make this use of it. In the temptations of Satan, lie under the wing of our Father. We have a Father to go to; make use of him, make use of his protection, that God would shield us, that he would be a tower, as he is a tower, and 'the righteous man may fly to him,' Prov. 11:8. Lie under his wings. He is a gracious Father, and he hath taken this sweet relation on him for this purpose, that we may have comfort in all conditions. You see then what we may expect from God, by this sweet relation he hath taken on him in Christ, to be our Father.
（4）并且有着供应和保护；因此要好好利用它。在撒旦的试探中，躲在我们父亲的翅膀下。我们有一个父亲可以去找；利用他，利用他的保护，愿上帝庇护我们，他会像一座堡垒一样保护我们，正如箴言 11:8 所说的，“义人获得拯救，躲入堡垒。”躲在他的翅膀下。他是一个慈爱的父亲，他承担了这个甜蜜的关系，目的就是让我们在各种情况下得到安慰。你们看到了，我们可以从上帝那里期待什么，他在基督里承担了这个甜蜜的关系，成为我们的父亲。

II. This word, it is a word of relation. It bindeth God to us and us to God. We are to honour him as our Father. This one word is sufficient to express our duty to a father, and that is a word of reverence; for it includeth a mixed affection of fear and love. And it is an affection of an inferior to a superior. He is great, therefore we ought to fear him. He is good, therefore we ought to love him. There is with him beams of majesty and bowels of compassion. As there is beams of majesty, we ought to fear him; as bowels of compassion, we ought to love him. So that fear and love mixed together is the affection we owe to God as our Father. If we tremble, and are afraid to go to him, we know not he is loving. If we go to him over-boldly and saucily, we forget that he is great. Therefore we must think of his greatness, that we forget not his goodness. We must so think of his goodness, that we forget not his greatness. Therefore go boldly to him, with reverence to the throne of Christ. In the word 'Father,' there is more saving power than in ten thousand. It toucheth his very bowels. When a child wanteth anything, and is in distress, let it but say, Father, or Mother, and the parents yearn upon him. If God be our Father, go to him boldly; but with reverence go with affiance* to his bowels. Oh, it is a persuasive word! What cannot we look from† that majesty that hath condescended to be called 'Father,' and to be a Father to us in all our necessities? Either we shall have what we want and lack, or else we shall have that which is better. He is a wise Father. He answereth not always according to our wills, but always according to our good. He seeth it is for our good that we are not presently comforted. The physician giveth a sharp potion. Oh, I cannot endure! And the chirurgeon lanceth. Oh, I cannot endure it! But the chirurgeon knoweth it is not healing time. Even so we would be presently taken off from under crosses; but God is a wise Father, and knoweth how long it is fit for us to continue under the cross.
二、这个词，它是一个关系的词。它将上帝与我们绑在一起，将我们与上帝绑在一起。我们要尊重他，把他当作我们的父亲。这一个词足以表达我们对父亲的责任，那就是敬畏的词语；因为它包含了一种混合的恐惧和爱的情感。这是一种下级对上级的情感。他是伟大的，所以我们应该敬畏他。他是善良的，所以我们应该爱他。他既有威严的光辉，又有怜悯的心肠。既然有威严的光辉，我们应该敬畏他；既然有怜悯的心肠，我们应该爱他。因此，敬畏和爱混合在一起，是我们作为上帝的儿女应该表达的情感。如果我们战栗，害怕去找他，那我们不知道他是慈爱的。如果我们过于大胆和傲慢地去找他，我们忘记了他是伟大的。因此，我们必须想到他的伟大，以免忘记他的慈爱。我们必须这样想他的慈爱，以免忘记他的伟大。因此，要带着对基督宝座的敬畏而大胆地去找他。在“父”这个词中，比一万个词语都有更多的拯救力量。它触动了他的内心深处。 当一个孩子需要什么并且处于困境中时，只要他说一声“爸爸”或“妈妈”，父母就会对他怜悯。如果上帝是我们的父亲，就要大胆地去找他；但要带着敬畏和信心去寻求他的怜悯。哦，这是一个有说服力的词！我们能从那位降卑自己被称为“父亲”，在我们一切需要中成为我们的父亲的威严那里期待什么呢？我们要么得到我们所需和缺乏的，要么得到更好的。他是一个明智的父亲。他不总是按照我们的意愿回答，但总是按照我们的利益回答。他看到我们现在没有得到安慰对我们有益。医生给了一剂苦药。哦，我受不了！外科医生动刀了。哦，我受不了！但外科医生知道现在不是治愈的时候。同样，我们希望立即摆脱十字架的重压；但上帝是一个明智的父亲，他知道我们在十字架下需要继续多久。

Come to him boldly therefore, under the name of a father, that he may move his bowels, and surely will hear us. For in Ps. 27:10, when all forsook me, 'My father and mother forsook me, but the Lord took me up.' Fathers in the flesh, and mothers, die, but the Lord taketh us up. He is an eternal Father, and therefore a ground of eternal boldness with God, and of everlasting comfort. He was our Father before we had a father in the world, and he will be our Father when we shall cease to be in the world, They be but instruments under God to bring us into the world. God is our true Father. Our other fathers are but under God, to give us a being, to fit us for heaven. He provideth the best inheritance and paternity for us in heaven. And therefore never be disconsolate, but remember, 'I go to my Father and your Father,' which is a word of eternal comfort. He was our Father from eternity in election; he will be our Father to eternity in glorification. 'Can a mother forget her child? yea, though she should, yet can I not forget thee, thou art written in the palm of my hand,' Isa. 49:15, 16. God hath us always in his eye. A mother cannot always think of her child. She sleepeth sometimes; but God is a Father that never sleepeth. 'The keeper of Israel, neither slumbereth nor sleepeth,' Ps. 121:4. And this is our comfort in all times and for eternity. And therefore we ought to carry ourselves to God reverently, and go boldly to him, and always make use of him.
因此，大胆地以父亲的名义去找他，让他动情，肯定会听我们的。因为在诗篇 27:10 中，当所有人都离弃我时，“我的父母离弃了我，但耶和华接纳了我。”肉体上的父亲和母亲会死去，但主会接纳我们。他是永恒的父亲，因此在上帝面前有永恒的大胆和永恒的安慰。在我们有世界上的父亲之前，他就是我们的父亲，当我们不再存在于这个世界时，他仍将是我们的父亲，他们只是上帝手下的工具，将我们带入这个世界。上帝是我们真正的父亲。我们其他的父亲只是在上帝的引导下，给我们生命，使我们适应天堂。他为我们在天堂提供了最好的遗产和父权。因此，永远不要沮丧，要记住，“我去找我的父亲和你们的父亲”，这是一句永恒的安慰之言。他在选民中是我们的父亲，他将在荣耀中永远是我们的父亲。“母亲能忘记她的婴儿吗？即使她能忘记，我也不能忘记你，你的名字刻在我手掌上。”以赛亚书 49:15, 16。上帝时刻关注着我们。母亲不能时刻想着她的孩子。 她有时会睡觉；但上帝是一个永不睡觉的父亲。“以色列的保护者不打盹，也不睡觉”，诗篇 121:4。这是我们在任何时候和永远的安慰。因此，我们应该恭敬地对待上帝，大胆地去找他，并且始终利用他。

And this we should learn likewise, to maintain a sweet frame between God and us. Shall God open such an advantage to us? Shall God be our Father, and bear the gracious eternal affection of a father? and shall not we, by prayer and faith, fetch from our Father all we stand in need of? As our Saviour saith, 'You that be earthly fathers, when your children ask such a thing, will you deny?' Mat. 7:9, 10. And have we a Father so rich, so loving, and shall not we have intercourse with him in our daily necessities? What a trade is open to us, if we know what a comfort is laid up in the sweet relation of a father! 'Your Father knoweth what we stand in need of,' Mat. 6:8, and he will give thee the spring of all graces, not only a broken heart, a spirit of life and vigour in his service, but go to God and he will give thee his Holy Spirit, which is the best thing next Christ that can be. And therefore be encouraged to make intercourse between thee and God, considering we have a brother in heaven, our nature is there, and our spirit is below. We have the best things in heaven, next Christ, on earth, and God hath our flesh in heaven by Christ; and therefore why should we not be much in prayer, and much in praises in all our necessities? Beloved, it is a comfort of that largeness that I cannot express it. I rather leave it to your admiration, that you may see what use to make of this sweet relation of a father.
我们也应该学会在上帝和我们之间保持一种甜蜜的关系。上帝会给我们这样的优势吗？上帝会成为我们的父亲，并怀有父亲般的恩慈永恒之情吗？那么我们难道不应该通过祈祷和信仰，从我们的父亲那里得到我们所需要的一切吗？正如我们的救主所说，“你们这些凡事都知道给儿女的好礼，何况你们在天上的父，岂不更把好东西给求他的人吗？”（马太福音 7:9,10）。我们有一个如此富有、如此慈爱的父亲，难道我们不应该在我们日常的需要中与他交流吗？如果我们知道作为父亲的甜蜜关系中蕴藏着怎样的安慰，那么我们将拥有怎样的交易！“你们的父知道你们需要什么。”（马太福音 6:8），他将赐给你一切恩典的源泉，不仅是一颗破碎的心，一种在他的事奉中的生命和活力的精神，而且去找上帝，他将赐给你他的圣灵，这是除了基督之外最好的东西。因此，要鼓励自己与上帝之间建立交流，因为我们在天上有一个兄弟，我们的本性在那里，而我们的灵魂在下方。 我们在天上拥有最好的事物，接下来是基督，地上上帝通过基督拥有我们的肉体；因此，为什么我们在所有的困难中不应该多多祈祷、多多赞美呢？亲爱的，这是一种无法言喻的宽慰。我宁愿将它留给你的赞叹，让你看到作为父亲这种甜蜜关系的用途。

(1.) But we must know, that every one cannot say, 'my Father,' for there are a company of men in the world that may say, in some respects, 'our Father;' but in other respects they cannot. As our Saviour Christ saith peremptorily, John 8:44, 'You are of your father the devil.' They bragged of God their Father, and they were of their 'father the devil.' Therefore, consider who is fit to take this name into their mouths, 'My Father.' Mark the disposition of the Scribes and Pharisees, and then you shall see who be fit to brag of God as their Father. They be very formal men; look to their outward devotion, who so devout as they? They studied it; but what were they for the inside? They were malicious men, they were Satanical men, men opposite to the power of religion, arrant hypocrites, painted sepulchres. It is no matter for compliment or formality. An hypocrite may have much of that in the eyes of the world, yet may be a child of the devil for all that, and a Pharisee for all that. Thou mayest be malicious against the truth, as the Pharisees sought Christ's blood. A man may be like Herod, seeking the blood of Christ in his members, persecuting Christ, as all cruel men do. They seek to devour Christ in his professors. What they can, they disparage and dishearten them. They are enemies to the power of religion and to the ordinances of God. They be the children of the devil, and therefore have no reason at all to brag that God is their Father. Indeed, an inward bitter disposition against the power of religion, though under any formality, is a character of a Satanical spirit, and such cannot say, 'Our Father.' If they do, it is an usurpation, for their true father is the devil.
但我们必须知道，并非每个人都能说“我的父亲”，因为世界上有一群人在某些方面可以说“我们的父亲”，但在其他方面则不能。正如我们的救主基督在约翰福音 8:44 中断然说道：“你们是出于你们的父魔鬼。”他们吹嘘自己是上帝的儿女，但实际上他们是“魔鬼的儿女”。因此，请考虑一下，谁适合把“我的父亲”这个称呼挂在嘴边。观察文士和法利赛人的品性，你就会看到谁适合自夸上帝是他们的父亲。他们是非常形式主义的人；看看他们外表上的虔诚，没有人比他们更虔诚了。他们研究这个，但他们内心如何呢？他们是恶毒的人，他们是撒旦的人，他们与宗教的力量相对立，是彻头彻尾的伪君子，是粉饰的坟墓。客套话和形式主义都无关紧要。伪君子在世人眼中可能有很多这些，但他们仍然可能是魔鬼的子民，仍然可能是法利赛人。你可能对真理心怀恶意，就像法利赛人追求基督的血一样。一个人可能像希律一样，迫害基督的肢体，迫害基督，就像所有残忍的人一样。 他们试图吞噬基督在他的教授中。他们会贬低和使他们灰心。他们是宗教力量和上帝的仪式的敌人。他们是魔鬼的子女，因此没有任何理由夸耀上帝是他们的父亲。实际上，对宗教力量内心的苦涩态度，无论以何种形式存在，都是撒旦精神的特征，这样的人不能说：“我们的父亲。”如果他们这样说，那是篡夺，因为他们真正的父亲是魔鬼。

(2.) Who can say, Our Father? Those that by the Spirit of the Father and the Son, by the Holy Ghost, are ingraffed into Christ by a spirit of adoption, and have the stamp of the Father upon them. The likeness of the Father and of Christ, whom God begets to his own likeness, that are, in a word, like Christ. Christ is the first Son, and in him, and for his sake, we are sons. He is the natural Son, and they may say 'Our Father' that labour to express the disposition of Christ, who is the first Son. See this disposition of Christ in the gospel, how marvellously patient he was under the hand of his Father, obedient to the death of his cross, humbled, full of love, full of goodness. 'He went about doing good,' Acts 10:38. Do we then walk as Christ did? Carry we the image of the 'second Adam'? Have we the patient, humble, meek disposition of Christ in our measure? Do we love Christ in his members, God in his image? Do we love the ordinances and the power of religion? This sheweth what we are. And is our conversation suitable to our inward disposition? Do we walk in light? Do we shew by our conversation whose children we are? Do our speeches give a character of the inward man? If this be in us, though in never so small a measure, with comfort we may say, 'Our Father.'
（2）谁能说：“我们的父亲”？那些被父亲和儿子的圣灵所感染，被圣灵所采纳，有父亲的印记的人。他们像父亲和基督一样，神按照自己的形象生育的基督的样子，总之，像基督一样。基督是第一个儿子，在他里面，也是为了他，我们成为儿子。他是天然的儿子，那些努力表达基督的性情的人可以说“我们的父亲”。在福音书中看到基督的这种性情，他在父亲的手下是多么的忍耐，顺服于十字架的死亡，谦卑，充满爱，充满善良。“他周游四方，行善事”，使徒行传 10:38。那么我们是否像基督一样行走？我们是否带着“第二个亚当”的形象？我们是否具有基督的忍耐、谦卑、温和的性情？我们是否爱基督的肢体，爱神的形象？我们是否爱教规和宗教的力量？这显示了我们是什么样的人。我们的言行是否与我们内心的性情相符？我们是否行在光明中？我们的言行是否显示出我们是谁的子女？我们的言辞是否展示出内心的品格？ 如果这存在于我们内心，即使只有一点点，我们可以安慰地说，“我们的父亲。”'

But may not another man, that is not in Christ, come to God under the sweet name of 'our Father?' Yea, he may come to him as his father by creation and providence, or sacramentally a father, or as brought into the church, and having God to create him and to provide for him. Lord, thou hast shewed thyself a gracious Father thus far, though I cannot from any inward persuasion say, 'My Father.' Thus far as I can I say, 'My Father.' Strive against our spiritual infidelity, believe God and cast ourselves on his gracious promises in Christ. God will meet us at the same time, and he will send us his Spirit to make us his sons. And therefore let no man that hath been a wicked liver be discouraged from going to God in the name of a father, in that wherein he is a father. Lord, thou hast created me and preserved me, and it is thy mercy I am not in hell. Yet thou offerest to be my Father in Christ—thou hast made gracious promises and invited me; and upon this, when the heart yieldeth to the gracious apprehensions of God as a Father, there is a spirit of faith wrought in the heart presently. Therefore think of the name of a father, and the very thoughts of it will bring the spirit of adoption.
但是，不在基督里的另一个人，能否以“我们的父亲”的甜美名义来到上帝面前？是的，他可以以创造和保护他的父亲的身份来到上帝面前，或者以圣礼的方式成为父亲，或者以被带入教会并让上帝创造和供养他的方式来到上帝面前。主啊，你已经向我们显示了你是一个慈爱的父亲，尽管我无法从内心深处说出“我的父亲”。就我所能，我说“我的父亲”。与我们的属灵不信心作斗争，相信上帝，并依靠他在基督里的慈爱应许。上帝将在同一时间与我们相遇，并派遣他的圣灵使我们成为他的儿子。因此，让那些曾经是邪恶的人不要因为以父亲的名义去找上帝而感到泄气，在他是父亲的方面。主啊，你创造了我并保护了我，我没有堕入地狱是出于你的怜悯。然而，你在基督里向我提供成为我的父亲的机会-你给出了慈爱的应许并邀请我；当心灵顺从上帝作为慈父的恩典感受时，心中会立即产生信心的灵。因此，思考父亲的名字，即使只是思考，也会带来领养的灵。

Only it speaks no comfort to the bitter malicious satanical enemies of Christ, and the power of religion. They be children of the devil. But now poor souls, that groan under the burden of sin, let them think that God is a Father, and of the mercies of God, though they do not see they be interested in them. By the very contemplation of the mercies of God in Christ, and his inviting them to receive them, the Spirit of God will be wrought in the soul, whereby they may have confidence to come to God as a Father.
只有对基督和宗教的苦毒恶意的敌人来说，这并不能给予安慰。他们是魔鬼的子民。但是现在，那些在罪恶的重负下呻吟的可怜灵魂，让他们想到上帝是一个父亲，想到上帝的怜悯，即使他们看不到自己与之相关。通过思考基督中上帝的怜悯，并邀请他们接受这些怜悯，上帝的灵将在灵魂中运行，使他们能够有信心以父亲的身份来到上帝面前。

I desire you therefore to remember this. It is the first sermon of our Saviour Christ after his resurrection, and therefore forget not to think of God as a Father and Christ as a Brother. Indeed, whatsoever comfort is in any relation, God and Christ have taken it on them. A father is more comprehensive than any other title: Christ is Father, and Husband, and Spouse. And God is our Rock and Shield; and whatsoever is comfortable he hath taken on him, and in Christ we may command him to be so. And if we had ten thousand worlds, they could not be compared to the comforts that arise from hence, that we can call God, Father. It is more to us, if we could improve it in our spiritual trade for heaven, than if we had a thousand worlds, especially in days of affliction and in the hour of death. For it improveth whatsoever is in the bowels of God for poor distressed souls. When nothing else will comfort, this will comfort, if we can say to God, 'Father.' Though we cannot make a distinct prayer, yet if we can say 'Father,' God can pick matter out of our broken language. Now Christ is ascended up to heaven, he doth us more good than he did when he was upon the earth. The sun in the firmament yieldeth us heat and comfort; but if it were nearer it would do us hurt, or if further off it would not do us so much good. God hath placed it, being a common light of the world, high, to enlighten inferior bodies, and to convey influence by means into them. And so Christ, the Sun of righteousness, being ascended and advanced to heaven, doth more good than on earth. And therefore saith he, 'It is for your good that I ascend.' It is for our good that we have Christ in heaven, to appear there for us.
因此，我希望你记住这一点。这是我们救主基督复活后的第一篇讲道，所以不要忘记将上帝看作父亲，将基督看作兄弟。事实上，无论在任何关系中有多少安慰，上帝和基督都已经承担了。父亲比任何其他称号都更全面：基督是父亲，丈夫和配偶。上帝是我们的磐石和盾牌；任何舒适的事物他都已经承担了，在基督里我们可以命令他如此。如果我们有一万个世界，也无法与从中产生的安慰相比，我们可以称呼上帝为父亲。对我们来说，如果我们能在我们通往天堂的属灵交易中加以利用，这比拥有一千个世界更重要，尤其是在困苦和临终的时刻。因为它改善了上帝对贫困困苦的灵魂的怀抱中的一切。当没有其他事物能够安慰时，如果我们能对上帝说“父亲”，这将是安慰的。即使我们不能进行明确的祷告，但如果我们能说“父亲”，上帝可以从我们断断续续的语言中找到材料。现在基督已经升天，他对我们的好处比他在地上时更多。 天空中的太阳给我们带来热量和舒适；但如果它离我们更近，会对我们造成伤害，或者如果离得更远，对我们的好处也不会那么大。上帝将它放置在高处，作为世界的共同光明，照亮低等物体，并通过手段将影响传递给它们。同样，公义的太阳基督升天并升高到天堂，比在地上更有益处。因此他说：“我升天是为了你们的好处。”我们有基督在天堂为我们出现，对我们有益。

'I ascend to my Father, and to your Father.' 'Father' is here taken personally, not essentially; though it be true in that sense, 'to my Father,' as the first person of the Trinity especially. Christ may well say, 'I ascend to my Father' now; for he was risen again, and was mightily declared to be the Son of God by his resurrection from the dead. 'Thou art my Son; this day I have begotten thee;' that is, this day have I declared thee, Rom. 1:4, and Heb. 1:5. It is said of things, fiunt, cum patefiunt, they are done when they be open, and declared to be done. Christ was the Son of God when he rose again, because he was discovered by his glorious resurrection to be so indeed. And therefore Christ may well say after his resurrection, 'I go to my Father, and your Father.' Observe from hence, that God in Christ is our Father. We say, relations are minimœ entitatis,* they are little entities founded upon others, but they are maximœ consequentiœ, of great concernment.
“我升到我的父那里，也升到你们的父那里。”这里的“父”是指个人，而不是本质上的；尽管从那个意义上说，“升到我的父”是指三位一体中的第一位。基督现在可以说“我升到我的父那里”；因为他已经复活，并且通过他从死里复活被大大地宣告为神的儿子。“你是我的儿子，我今日生你。”也就是说，我今天已经宣告你了，罗马书 1:4 和希伯来书 1:5。事物被宣告时才算完成。基督在复活时就是神的儿子，因为他通过他荣耀的复活被揭示出真实的身份。因此，基督在复活后可以说：“我去到我的父那里，也是你们的父。”从这里可以看出，上帝在基督里是我们的父。我们说，关系是最小的实体，它们建立在其他实体之上，但它们是最大的后果，具有重大的关联性。

I beseech you, before I leave the point, give me leave to go on a little further in this, to shew that wonderful mercy, that admirable goodness which the tongues and hearts of all the men in the world, and angels in heaven, are not able to express; that love of God which is contained in the relation he hath taken on him in Christ to be our Father.
在我离开这一点之前，我恳求你，请让我再进一步展示这个奇妙的怜悯、令人赞叹的善良，这是世界上所有人的舌头和心灵，以及天堂中的天使都无法表达的；上帝的爱，他在基督里承担了我们的父亲的身份。

(1.) Consider who, and whom. Who, the great God, that hath the Son to solace himself in. He did not adopt us because he wanted sons. He had sons of his own, and sons of his love to solace himself in. What need he have took traitors, rebels, enemies, to make them his sons? Oh it is a marvellous advancement of our nature, that God should in Christ become our 'Father.' It is said, Ps. 113:6, 'God abaseth himself to behold things below;' and indeed so he doth, with reverence be it spoken to his great majesty: he abaseth himself in regard of things below, in regard of us worms of the earth, that be enemies, yea, devils by nature. For many, ye shall see the devil in them, in their lying and opposing of goodness. And God will always have some amongst men, to shew others what they would be, if God left them to themselves. God abaseth himself to behold things below. Not that it is a diminution of majesty to do it, but God in Christ hath stooped so low, that he could go no lower, and he is advanced as high in our nature as can be. How could God become a man, a curse, God in the second person with us, God in the first person to be so near to us as a Father, and God in the second person to make him a Father, to be so low as Christ was, which is to be as low as hell itself.
（1）考虑一下谁是谁。谁是伟大的上帝，他有儿子可以安慰自己。他不是因为需要儿子才收养我们。他有自己的儿子，也有他所爱的儿子可以安慰自己。他为什么要收养叛徒、叛逆者、敌人，使他们成为他的儿子呢？哦，这是我们人性的奇妙进步，上帝竟然在基督里成为我们的“父亲”。诗篇 113:6 说：“上帝自卑以俯视地上的事物。”实际上，他确实这样做了，对他的伟大威严表示敬意：他在地上的事物面前自卑，对我们这些地上的蠕虫，这些本性上的敌人而言，他自卑了。因为你会看到许多人身上有魔鬼的影子，他们撒谎，反对善良。上帝总是在人类中间留下一些人，向其他人展示如果上帝将他们交给自己，他们会变成什么样子。上帝自卑以俯视地上的事物。这并不是对威严的贬低，而是上帝在基督里屈尊至极，再也无法更低，他在我们的人性中得到了最高的提升。 上帝如何成为人，成为诅咒，上帝以第二人称与我们同在，上帝以第一人称如此亲近我们如同父亲，上帝以第二人称使他成为父亲，如同基督一样低贱，低到甚至低于地狱本身。

(2.) Consider to whom this message is sent. He is your Father, even a Father to you the disciples, now you are disconsolate. God owneth us for his children at the worst. He took our condition notwithstanding all our infirmities. When we be pronest by a work of the Spirit to condemn ourselves, then God is nearest to justify us. When the poor prodigal said, 'I am unworthy to be a son, make me an household servant,' you see how the father entertaineth him, Luke 15:19. So the poor publican dareth not lift up his eyes, and yet went away justified, Luke 18:13. David, when he could not pray, but murmur and rebel, and said in his heart all men are liars, 'yet thou heardest the voice of my prayer,' Ps. 116:11; even then, when he could not pray, but groan and sigh to God: 'I said, I am cast out of thy sight, yet thou regardest the voice of my prayers;' when he said, out of a murmuring spirit and rebelliousness of nature, I am cast out of thy sight—a speech that tended to desperation,—yet God heard the voice of his prayer. When Job said, 'I clothed myself in dust and ashes,' God said to him, 'I have accepted thee,' Job 42:6, 8. When we by the Spirit think ourselves unworthy to be accepted, or to look to heaven, or to tread upon the earth, then God looketh on us worthy in his Son; and never more worthy than when we acknowledge our own unworthiness. 'Go tell my disciples,' at this time when they had dealt so unworthily, 'I go to their Father.'
（2）考虑这条信息是发给谁的。他是你的父亲，甚至是你们门徒的父亲，现在你们感到沮丧。上帝在最糟糕的时候也将我们视为他的子女。他接受了我们的状况，尽管我们有各种弱点。当我们受圣灵的工作影响而自我谴责时，上帝就最接近为我们辩护。当可怜的浪子说：“我不配做儿子，求你让我做一个家仆”，你可以看到父亲是如何接待他的（路加福音 15:19）。所以这个可怜的税吏不敢抬起眼睛，却离开时被称为义人（路加福音 18:13）。大卫在不能祷告，只能抱怨和反抗，心里说所有人都是撒谎的时候，“你却听到了我的祷告的声音”（诗篇 116:11）；即使在他不能祷告，只能向上帝呻吟和叹息的时候，“我说，我从你眼前被赶出去，”他说这话是出于怨言和叛逆的本性，趋向绝望，但上帝听到了他祷告的声音。当约伯说：“我以尘土和灰烬为衣”，上帝对他说：“我已经接受了你”（约伯记 42:6, 8）。 当我们凭借圣灵认为自己不值得被接纳，或者仰望天堂，或者踏上大地时，上帝却在他的儿子里看我们是值得的；当我们承认自己的不值时，我们从未比此时更加值得。在他们如此不值的时候，告诉我的门徒，我去找他们的父亲。'

It is from his own bowels, and not any goodness in us, that he loveth us. He loveth the work of his own Spirit, his own nature, that that is of his own. Though the child hath many infirmities, yet the Father seeth the nature of the child, and therefore loveth it. God seeth his image of holiness in us in some poor measure, and he loveth his own in us. And he loveth our love to him, which is in some measure. Though the disciples had got into corners, after their unkind dealing with Christ, yet he knew they loved him. As where there is love, there will be a reflection of his love back again.
这是出自他自己的内心，而不是我们的善良，他爱我们。他爱他自己的灵性工作，他自己的本性，那是属于他自己的。虽然孩子有许多弱点，但父亲看到孩子的本性，因此爱他。上帝在我们身上以某种贫乏的程度看到他的圣洁形象，他爱他在我们身上的自己。他也爱我们对他的爱，尽管只是在某种程度上。尽管门徒们在与基督的不友善之后躲到了角落，但他知道他们爱他。因为有爱，就会有对他的爱的反射。

And then God knoweth if he should not shew mercy to sinners, he should have none to serve him on earth. And therefore saith the psalmist, Ps. 130. ver. 4, 'There is mercy with thee that thou mayest be feared;' that is, worshipped. If God were not merciful to sinners, where should he have any to worship him? And therefore God sheweth himself to be a Father, even to sinful creatures; even in their wickedness, he seeth his own nature in them. He seeth some love, some work of respect in them, and if he should not love them, he would have none to fear him.
然后，只有上帝知道，如果他不对罪人施以怜悯，他在地上就没有人来事奉他。因此，诗篇作者说，诗篇 130:4，“你这里有赦免，使人敬畏你。”也就是说，敬拜你。如果上帝不对罪人施以怜悯，他在哪里能找到人来敬拜他呢？因此，上帝向有罪的人显示自己是一个父亲；即使在他们的邪恶中，他看到了自己的本性。他看到了他们中的一些爱，一些尊重的行为，如果他不爱他们，他就没有人来敬畏他。

Beloved, live upon this. I spake before of the love of Christ. Here is the love of God the Father, who is content to be a Father even in our sinful condition. If God be a Father to us, as to Christ, then let not our hearts be discouraged in afflictions, persecutions, temptations. God was a Father to Christ in his desertion. God leaveth us to ourselves sometimes, and we fear his love. Did not he leave his own Son upon the cross—'My God, my God, why hast thou forsaken me?' Mat. 27:46—and yet he ceased not to be a Father.
亲爱的，活在这个上面。我之前谈到了基督的爱。这里是上帝天父的爱，他甘愿成为一个父亲，即使在我们犯罪的状态下。如果上帝对我们像对基督一样是一个父亲，那么在困苦、迫害和诱惑中，我们的心不应该气馁。上帝在基督被遗弃时也是一个父亲。有时上帝会让我们独自面对，我们会害怕他的爱。他不是把自己的儿子留在十字架上吗——“我的神，我的神，你为什么离弃我？”（马太福音 27:46）然而他仍然是一个父亲。

For persecution of enemies: was not Christ's whole life filled up with persecution, and yet a Son? For temptations: thou art tempted, and thinkest thou art none of God's children. Satan did tempt our blessed Saviour, that he might be a merciful Saviour, and know how to succour thee in times of temptation. Therefore, be not discouraged. Say not, when thou art deserted, persecuted, afflicted, tempted, God is not thy Father; for by that reason thou mayest argue, God was none of Christ's Father. God was Christ's Father, notwithstanding his desertion for a time; and notwithstanding his afflictions in the world, his persecutions of all sorts of men, and notwithstanding his temptations, God was his Father still. This we must observe, 'father' is not a relation to-day, none to-morrow. It is an eternal relation. 'Dum percutis, pater es; dum castigas, pater es,' saith Austin (h): 'While thou strikest us, thou art our Father; whilst thou correctest us, thou art our Father.' Parents are tender to their weakest and sick children; and God is most tender of all to them that be weak. 'Go, tell Peter.' And therefore, never be out of conceit of God or Christ. We cannot be in a condition wherein, on any sound grounds, we may run from God.
对于迫害敌人：基督的整个生命都充满了迫害，然而他仍然是上帝的儿子。对于诱惑：你被诱惑了，难道你不是上帝的孩子吗？撒旦试探了我们的救主，这样他才能成为一个仁慈的救主，并且知道如何在诱惑时帮助你。因此，不要气馁。当你被抛弃、迫害、痛苦、诱惑时，不要说上帝不是你的父亲；因为你可以通过这个理由推断，上帝也不是基督的父亲。上帝是基督的父亲，尽管他暂时被抛弃；尽管他在世界上受苦，迫害各种人；尽管他受到诱惑，上帝仍然是他的父亲。我们必须注意，'父亲'不是今天有关系，明天没有关系。这是一个永恒的关系。奥古斯丁说：'当你打击我们时，你是我们的父亲；当你惩罚我们时，你是我们的父亲。'父母对待最弱小和生病的孩子都很温柔；上帝对待那些软弱的人更加温柔。'去，告诉彼得。'因此，永远不要对上帝或基督失去信心。 我们不能处于任何合理的情况下逃离上帝。

But if this be so, let us learn of God to be indulgent. If I were to speak to ministers, I should be large to advise them to preach the law and the gospel. The very law is preached in mercy. The Lord taketh a severe course, but it is to order us. All God's severity is reducible to mercy and Christ; all his afflictions, humiliations, and abasements, do they come from unfatherly affection? No; but to draw us home to him. And therefore, never be terrible to any, but with a bowel of compassion, but with a mind that they may see themselves, and see the comforts they have in Christ. We ought to be of his affection, the great Pastor and Bishop of the church. And so for ordinary Christians; they should be indulgent one to another. Some are always cutting in ulcers; always wounding and tearing themselves with ill usage and misconstruction; keeping themselves from growing up in a better life, by observing the infirmities of them that be better than themselves. Oh, but 'go, tell my brethren' that my Father owneth them for his children, which may be a use of marvellous comfort to us.
但如果是这样的话，让我们向上帝学习宽容。如果我要对牧师们说话，我会建议他们广泛地传讲律法和福音。律法本身就是怜悯地传讲的。主采取了严厉的方式，但是这是为了整顿我们。上帝所有的严厉都可以归结为怜悯和基督；他所有的苦难、羞辱和卑微，难道都是出于无父之爱吗？不是的；而是为了把我们带回他的身边。因此，对任何人都不要恐吓，而要怀着怜悯之心，让他们看到自己，看到他们在基督里的安慰。我们应该拥有他的爱心，作为教会的大牧师和主教。对于普通的基督徒来说，他们应该互相宽容。有些人总是在伤口上割伤；总是因为恶意对待和误解而伤害自己；通过观察比自己更好的人的弱点，阻止自己在更好的生活中成长。哦，但是“去，告诉我的弟兄们”我的父亲承认他们是他的儿女，这对我们来说可能是一种奇妙的安慰。

Shall a child be always prowling for itself? We think there is neither father nor mother to take care for it: your heavenly Father knoweth what you need. We ought to labour for contentment in all conditions; for God is our Father. And for others, if God be our Father, let us look to others that be our brethren; own them, and carry ourselves to them as brethren. Let the strong carry themselves lowly to the weak. It is a sign of greatest strength to be most indulgent. Many account it great commendations on their part to be censorious and to be severe. Ay, but that is the greatest part of their weakness, if they have any goodness in them. For who was more indulgent to the disciples than Christ, who saw their weakness? He be re with all their infirmities. Where we see any goodness, let us bear with many weaknesses. We ought to be peaceable men: Beati sunt pacifici.* They that be appeased in their consciences, in sense of then own pardon, are ready to shew mercy to others. Busy, contentious, quarrelsome dispositions argue they never found comfort from God himself.
孩子总是为自己四处游荡吗？我们认为既没有父亲也没有母亲来照顾它：你们的天父知道你们所需。我们应该努力在各种情况下寻求满足；因为上帝是我们的父亲。对于其他人，如果上帝是我们的父亲，让我们看待其他人如同我们的兄弟姐妹；拥有他们，并以兄弟姐妹的身份对待他们。强者应该对弱者保持谦卑。最宽容是最大的力量的标志。许多人认为苛刻和严厉是他们的伟大赞誉。是的，但如果他们内心有善良，那就是他们最大的弱点。因为谁比基督更宽容于门徒的软弱呢？他与他们一起忍受所有的弱点。当我们看到任何善良之处，让我们容忍许多弱点。我们应该是和平的人：快乐的是和平的人。那些在良心上得到安抚，感受到自己的宽恕的人，愿意向他人施以怜悯。忙碌、争吵、好争论的性格表明他们从未从上帝那里找到安慰。

If God be a Father, and we are brethren, it is a levelling word; it bringeth mountains down and filleth up valleys. All are brethren, take them in what condition you will. If they be great in the world, brethren of high degree; yet 'brother' levelleth them. If they be of low degree, yet it filleth them up, and raiseth them to the height in this brotherhood. And therefore, 'Go, tell my brethren;' tell them all, for they be all equally brethren.
如果上帝是父亲，而我们是兄弟姐妹，那是一个平等的词语；它将山脉拉平，填满了山谷。无论他们处于什么状态，都是兄弟姐妹。如果他们在世界上很伟大，是高贵的兄弟姐妹；然而，“兄弟”使他们平等。如果他们地位低下，它也填满了他们，并将他们提升到这个兄弟姐妹的高度。因此，“去，告诉我的兄弟们”；告诉他们所有人，因为他们都是平等的兄弟姐妹。

If I were to speak to persons of quality and great parts, as I am to speak to mean, let them be put in mind of their condition. Nothing should raise us up so high, as to forget the everlasting relation of brother. Infirmity should not so far prevail with us, as to forget that which the children of. God have to eternity. And for other persons more eminent, if he be a king, let him not so mind that, as to forget all other. For all relations determine in death, and must be laid in the dust; all must stand on equal ground before God's bar, and they that have most to answer for, have the highest account of all, and therefore it is ground of humility to all. Let them that are in greatest eminency consider this. Paul, after conversion, could say, 'Henceforth, I know no man after the flesh,' 2 Cor. 5:16. There is a great deal of humanity in the world: compliment is very ordinary, which is the picture and outside of humanity; but Christian love, which is a degree above humanity, the apostle calleth it Φιλαδελφὶα, 'brotherly love,' that is the scorn of the world. They will own a brother in office; but owning them in the sweet bonds of brotherhood, as they are the sons of God, here is heaven; make much of them in that kind, that is a strange thing in the world. But we must know what it meaneth, before we come to heaven. We must respect a Christian, be he what he will be, under all his infirmities, if he hath a good spirit in him, which God the Father seeth and Christ seeth. We must bear love to all saints. Some will make much of an eminent man, that hath excellent parts, because there may be some countenance from such persons; but here is sincerity that beareth love to all saints. He wraps them up all in the general term, 'Go, tell Peter,' among the rest, that hath offended more than the rest.
如果我要和品质高尚、才华出众的人交谈，就像我和普通人交谈一样，让他们想起自己的身份。没有什么能让我们如此高傲，以至于忘记永恒的兄弟关系。我们不应该让软弱战胜我们，以至于忘记上帝的儿女们拥有的永恒。至于其他更杰出的人，如果他是国王，不要过于关注这一点，以至于忘记其他一切。因为所有的关系都会在死亡中终结，必须被埋葬在尘土中；在上帝的审判台前，所有人都站在平等的地位上，那些有最多要负责的人，将面临最高的审判，因此这是对所有人的谦卑之源。让那些处于最高地位的人考虑这一点。保罗在转变之后能够说：“从今以后，我们不凭着外貌认人了。”（哥林多后书 5:16）世界上有很多人性，恭维是很普遍的，这是人性的表面；但是基督徒的爱，这是高于人性的程度，使徒称之为“兄弟之爱”，这是世界的嘲笑。 他们将在办公室拥有一个兄弟；但是，当他们成为上帝的儿子时，以兄弟之情将他们拥有，这就是天堂；在这种情况下，要非常重视他们，这在世界上是一件奇怪的事情。但是，在我们进入天堂之前，我们必须知道它的意义。我们必须尊重一个基督徒，无论他是什么样的人，在他所有的软弱之下，如果他有一个好的灵魂，上帝父亲和基督都能看到。我们必须对所有圣徒怀有爱心。有些人会非常看重一个杰出的人，因为这样的人可能会给予一些支持；但是在这里，真诚是对所有圣徒怀有爱心。他将他们都包含在一个总的术语中，“去告诉彼得”，他是那些犯了更多错误的人之一。

If you will know whether you be true brethren or no, or sons of God or no, make a use of trial, by what is formerly delivered. I shall enlarge myself in that point, because all dependeth upon it. God is the Father of all by creation; he is the Father in a general covenant, of all that receive the sacrament and are baptized. But if they have no other relation to God but so, they may go to hell, as Judas and others did: therefore we must know whether we may claim this relation of Father on good grounds or no, else it is an usurpation.
如果你想知道自己是否真正是兄弟姐妹，或者是否是上帝的儿子，可以通过之前的试验来判断。我会在这一点上详细阐述，因为一切都取决于此。上帝是所有人的创造之父；他是一个普遍的契约之父，对所有领受圣礼和受洗的人都是如此。但如果他们与上帝没有其他关系，那么他们可能会像犹大和其他人一样下地狱。因此，我们必须知道我们是否有充分的理由来宣称自己与上帝有这种关系，否则就是篡权。

1. Those that belong to God, the Spirit of God witnesseth to them that they are sons. They that are adopted have the Spirit of adoption in some degree. God sendeth his Spirit into their hearts, that assures them that they be God's children. And howsoever this is the first, yet God giveth some intimation by his Spirit, that they look to God in another familiar manner than before; and he looks on them in a fatherly manner. So there be some intimations, and insinuations, and hints, though the Spirit of adoption witnesseth not fully and gloriously to the soul always, because we are not fitted for it; but sometimes in great afflictions and desertions. Where the Spirit of God is, there is communion with God in the Spirit of adoption. And when the voice of the Spirit of adoption speaks not loudly, yet there is a work of the Spirit. There is something to us renewed by the Spirit; there is something of the new creature. When a Christian cannot hear God say to his soul, 'I am thy salvation,' yet a man may see a work of grace. There is a love to God, to the ordinances, to the people of God; a mourning, because he cannot mourn; a sighing, because he hath not an heart pliable. He is discordant with his condition when he is disconsolate. So that there is a work of the Spirit helpeth him in his worst condition.
那些属于上帝的人，上帝的灵向他们作证他们是儿子。被领养的人在某种程度上有领养的灵。上帝将他的灵送入他们的心中，使他们确信自己是上帝的儿女。虽然这是第一步，但上帝通过他的灵给予一些暗示，让他们以一种比以前更熟悉的方式寻求上帝；而他以父亲的方式看待他们。因此，有一些暗示和示意，尽管领养的灵并不总是完全而辉煌地向灵魂作证，因为我们还没有准备好；但有时在巨大的苦难和荒凉中。上帝的灵在哪里，就有与上帝在领养的灵里的交流。即使领养的灵的声音不大，但灵魂中仍有灵的工作。在我们被灵更新的时候，有一些新造的东西。当一个基督徒听不到上帝对他的灵魂说：“我是你的拯救”，但一个人可以看到恩典的工作。有对上帝的爱，对圣礼，对上帝的子民的爱；有因为不能悲伤而悲伤，因为没有柔顺的心而叹息。 他在心情沮丧时与自己的状况不协调。因此，有一种灵性的工作在他最糟糕的状态下帮助他。

Besides, there is a spirit of supplication in some measure. Though he cannot make set discourses to God, yet he can in a sweet manner lay open his sorrow and grief to God, and leave them in his bosom. They be broken words, perhaps, but God can pluck sense out of them. God knoweth the meaning of the sighing of his own Spirit, though broken speeches. So that where there is any tongue for God in a man, there is a spirit of prayer; there is not a strangeness of God to go altogether by, but the spirit hath a kind of acquaintance with God; and it goeth to God in a familiarity, and layeth forth grief, and putteth forth petitions, in another manner than the world doth.
此外，某种程度上还有一种祈求的精神。虽然他不能向上帝发表正式的演讲，但他可以以一种甜蜜的方式向上帝敞开他的悲伤和痛苦，并将它们留在上帝的怀抱中。它们可能是断断续续的话语，但上帝可以从中领悟到意义。上帝知道他自己的灵魂叹息的含义，尽管是断断续续的言辞。所以，当一个人有一种为上帝而言的舌头时，就有一种祈祷的精神；不是完全陌生于上帝，而是灵魂与上帝有一种熟悉的交往；它以一种亲密的方式去找上帝，倾诉悲伤，并以一种与世界不同的方式提出祈求。

Again, A Christian in the worst condition, God not only shineth on him through the cloud, but there is a spirit in him that sigheth to go through all thick clouds to God. There is a spirit of supplication and of love in some degree, for that is promised. 'The Spirit shall help our infirmities, when we know not how to pray,' Rom. 8:26. The intercourse and communion with God is never broken off where there is any Spirit of adoption. Therefore Jonas and David, and the rest, though they could not pray, yet they sighed to God, and would not leave him. If they could embrace Christ, they would not leave him. If they could not embrace Christ, they would touch the hem of his garment. They will not yield to the stream altogether, but strive against it. And though they be carried away with the strength of the stream, and see no goodness in themselves, yet they that be with them shall see a spirit striving to another condition than they are in. Something of Christ's, something of God's Spirit there will be in them. And take them at the worst, they will appear better than the civil man, that thinks himself a glorious man, though he hath nothing but for show and fashion. Who would be in such a man's condition without some brokenness of heart, some sighs?
再说，即使基督徒处于最糟糕的境地，上帝不仅透过云彩照耀他，而且他内心有一种渴望穿越浓密云层到达上帝那里的精神。在某种程度上，他们有一种祈求和爱的精神，因为这是应许的。“圣灵在我们软弱上帮助我们，因为我们不知道怎样祷告。”（罗马书 8:26）与上帝的交往和交流永远不会中断，只要有任何领养的灵。因此，约拿和大卫等人，虽然他们不能祷告，但他们向上帝叹息，并且不会离开他。如果他们能拥抱基督，他们就不会离开他。如果他们不能拥抱基督，他们就会触摸他衣服的衣襟。他们不会完全屈服于洪流，而是与之抗争。即使他们被洪流的力量卷走，看不到自己的善良，但与他们在一起的人将看到一种力求达到比他们所处境地更好的精神。他们内心会有一些属于基督的东西，属于上帝的灵。即使在最糟糕的时候，他们看起来也比那些自认为是光荣人物的世俗人更好，尽管他们只是为了炫耀和装饰而做一些事情。 谁能在这样一个人的境况下没有一些心碎，一些叹息呢？

2. Likewise we may know it by our sympathy and antipathy—our sympathy with them that be good, and antipathy to that which is naught.* There is a love of that which is good. So things, good things, are connatural to a good man. There is a relish in good company and good things. As there is sweetness in the best things, so there is something in the children of God that is answerable to the God whom they serve. He is never so out of taste but he findeth his chief comfort in this thing, and he is never himself so much as when he is conversant in these things, though in different measure: sometimes more, and sometimes less. There is an inward antipathy to God in a proud carnal man that hath not his heart subdued by grace; there is a contrariety to the power of that grace which outwardly he professeth, and a sympathy with the world and the spirit of the world. Take a good Christian at the worst, he is better than another at the best. I beseech you, therefore, examine our dispositions; how we stand affected to things of an higher nature than the things of the world; to spiritual things, how we can relish spiritual things, God's ordinances, and anything that is holy. Surely if there be the life of God and Christ in us, there will be a kind of connaturalness and suitableness of taste to the sweetness that is in holy things.
同样，我们可以通过我们的同情和厌恶来认识它-我们对善良的人的同情和对那些不好的事物的厌恶。对善良的事物有一种爱。所以，好的事物对一个好人来说是与生俱来的。在好的公司和好的事物中有一种享受。正如最好的事物中有甜美，神的子民中也有与他们所侍奉的神相应的东西。他从来不会感到索然无味，因为他在这件事上找到了最大的安慰，只有当他与这些事物交往时，他才真正成为自己，尽管程度不同：有时更多，有时更少。在一个骄傲的肉体人中，他对神有一种内在的厌恶，他的心没有被恩典征服；他对那恩典的能力有一种对立，他外表上承认，他与世界和世界的精神有一种共鸣。把一个好的基督徒看成最糟糕的，他比别人在最好的时候还要好。因此，我恳求你们，检查我们的性情；我们对高于世俗的事物的态度如何；对属灵的事物，我们如何品味属灵的事物，神的教令和任何圣洁的事物。 如果我们内心有上帝和基督的生命，那么我们对圣洁事物中的甜美味道会有一种与生俱来的亲和和适应性。

To come to the next, mark the order here, 'Go to my Father, and your Father.' We are the sons of God at the second hand. God is the Father of Christ first, and then ours. He is his God first, then our God.
来到下一个地方，标记顺序在这里，'去找我的父亲，和你的父亲。'我们是神的儿子，但是是第二手的。神首先是基督的父亲，然后是我们的父亲。他首先是他的神，然后是我们的神。

This is a weighty point for directing of our devotions, that we may know in what order to look on God. See God in Christ; see all things in Christ first, and then in us. Look upon him as Father to Christ, and then to us. Look on him as a God to Christ first, and in Christ a God to us. Look on him as having elected us, but elect in Christ first. See ourselves justified, but see Christ justified first from our sins, and his justification declared by his resurrection. See our resurrection and ascension, and glorification in heaven, not directly, but in Christ our head, who is in heaven, and taketh up place for us. See God loving us, but look on it in Christ, who is sedes amoris.* The next thing to God is his Son, and he loveth none but in him. When we consider of any spiritual blessing, say with the apostle, 'Blessed be God, that hath filled us with all spiritual blessings in Christ,' Eph. 1:3. Otherwise we do not know ourselves nor God. Whatsoever is derived from God to us is through Christ. All promises are his first. They are made to him, and to our nature in him, and they are performed for his sake. He taketh them from God the Father, and they be performed for his sake. He is the true Aaron. We are but the skirts. The oil that is poured upon his head runneth down to his skirts. It runneth to the meanest Christian; but the ointment of grace is first poured on his head. 'Of his grace we receive grace for grace, and of his fulness,' John 1:10. The first fulness is God himself; the second receptacle of all is Christ, God-man; the third are we; we have it at the third hand. God emptieth himself into Christ, as mediator. In him are the fulness of all riches, the treasures of all wisdom and knowledge. We are completed in him, and in him we are full. His is not only a fulness of the vessel, as ours is, but a fulness of the fountain.
这是我们敬拜的重要指导原则，我们要知道在什么顺序上看待上帝。首先在基督里看到上帝；首先在基督里看待万物，然后在我们身上。将他看作基督的父，然后是我们的父。将他看作基督的上帝，然后是我们的上帝。将他看作选中我们的上帝，但首先是在基督里选中的。看到我们被称义，但首先要看到基督因我们的罪被称义，并且他的称义通过他的复活得到证明。看到我们的复活、升天和在天上的荣耀，不是直接看到，而是在我们的头，也就是在天上的基督里看到，他代表我们占据了位置。看到上帝爱我们，但要在基督里看到，他是爱的源泉。上帝的儿子是接下来重要的事物，他只在基督里爱人。当我们思考任何属灵的祝福时，要像使徒一样说：“当颂赞上帝，他在基督里赐给我们一切属灵的福气。”（弗 1:3）否则，我们既不了解自己也不了解上帝。从上帝到我们的一切都是通过基督来的。所有的应许首先是给他的。它们是给他和我们在他里面的本性的，它们是为了他的缘故而实现的。他从上帝父那里接受它们，它们是为了他的缘故而实现的。 他是真正的亚伦。我们只是裙子。倒在他头上的油流到他的裙子上。它流到最卑微的基督徒身上；但恩典的膏油首先倒在他的头上。我们从他的恩典中得到恩典，从他的丰盛中得到丰盛，约翰福音 1:10。第一个丰盛是上帝自己；第二个接受一切的容器是基督，上帝与人合一；第三个是我们；我们是第三手得到它。上帝将自己倾倒在基督里，作为调解者。在他里面有一切财富的丰盛，所有智慧和知识的宝藏。我们在他里面得到完全，我们在他里面充满。他的丰盛不仅仅是容器的丰盛，像我们的一样，而是源泉的丰盛。

And it is for our comfort that it is so, that God's love is to Christ first. There is a firm foundation when God loveth us in his Son, and we are children in his natural Son, in whom we are adopted. Then our state is firm. Our first state in the first Adam was not firm, but now our nature is taken into the unity of the second person, it is firm. So that the love and care and fatherly disposition of God towards us, it is sweet to us, because it is tender to his Son. It is eternal to us, because it is eternal to him. He can as soon cease to love his Son, as cease to love us. For with the same love he loveth all Christ mystical, head and members. There is not the least finger of Christ, the least despised member of Christ, but God looketh on him with that sweet eternal tenderness with which he looketh upon his Son, preserving the prerogative of the head. Oh, this is a sweet comfort, that now all the excellent privileges of a Christian are set on Christ and then on us; and therefore we should not lose them, for Christ will lose nothing. When the favour of a prince is founded on his son whom he always loveth, the affection is unalterable on the son, and therefore the case is good. So God's favour to us is founded on his love to his Son, and therefore unalterable and eternal. We should therefore look up to God in his Son; put up all our petitions to him in his Son; expect all from him in his Son. He is in heaven for us, to do that that belongeth to us. Expect all from God through Christ, and do all to God through Christ; love God in Christ, and Christ in God; ourselves in Christ, and ourselves in the love of God. Christ is in God, and God is in Christ. God and Christ are in us. There is a marvellous sweet relation and communion between God and us, and Christ and us. It is a sweet communion, and mysterious to us. How sweet is the communion between the soul and the body, the soul being so spiritual, and the body a piece of earth! But what is this to the mystery of mysteries, when God takes clay and dust into unity of his person; and all this is for this union. The great and glorious union of Christ to our natures is that he may take us into his mystical body, and so make us one with himself, and one with the Father. He took our natures that he might convey his fatherly goodness and love and Spirit to us. The sweet union of the two natures of Christ is to confirm union between the Father and us, and Christ and us. And we are never happy till we be assured that we are one with Christ, which is the issue of his excellent prayer, John 17.
上帝的爱首先是给基督的，这样对我们来说是安慰的。当上帝在他的儿子里爱我们时，我们有了坚实的基础，我们成为他的天然儿子，被领养为儿女。那么我们的状态就是坚定的。我们在第一位亚当的状态并不坚定，但现在我们的本性融入了第二位人格的统一中，它是坚定的。因此，上帝对我们的爱、关怀和父爱的态度对我们来说是甜蜜的，因为它对他的儿子是温柔的。它对我们是永恒的，因为对他来说是永恒的。他不可能停止爱他的儿子，也不可能停止爱我们。因为他用同样的爱来爱基督的身体，无论是头还是肢体。基督的每一个指头，每一个被轻视的肢体，上帝都以甜蜜的永恒温柔的眼光看待他，保持头的特权。哦，这是一种甜蜜的安慰，现在所有基督徒的卓越特权都是建立在基督之上，然后是我们；因此我们不应该失去它们，因为基督不会失去任何东西。当一个君王的恩宠是建立在他始终爱着的儿子身上时，对儿子的感情是不可改变的，因此情况是好的。 所以上帝对我们的恩惠建立在他对他儿子的爱上，因此是不可改变和永恒的。因此，我们应该在他儿子里仰望上帝；在他儿子里向他祈求；在他儿子里期待一切。他在天上为我们而活，为我们做属于我们的事。通过基督期待上帝的一切，并通过基督向上帝奉献一切；在基督里爱上帝，在上帝里爱基督；在基督里爱自己，在上帝的爱中爱自己。基督在上帝里，上帝在基督里。上帝和基督在我们里面。上帝和我们之间，基督和我们之间有着奇妙而甜蜜的关系和交流。这是一种甜蜜的交流，对我们来说是神秘的。灵魂和身体之间的交流是多么甜蜜，灵魂是如此的精神，而身体是一块土地！但是，当上帝将泥土和尘土融为一体时，这又算得了什么，这一切都是为了这个联合。基督与我们的本性的伟大而荣耀的联合是为了将我们带入他神秘的身体中，使我们与他自己合而为一，与父亲合而为一。他接受我们的本性，是为了将他父亲般的善良、爱和圣灵传递给我们。 基督两性的甜蜜结合是为了确认父与我们之间的联合，以及基督与我们之间的联合。只有当我们确信与基督合一时，我们才会感到幸福，这是他在约翰福音 17 章中祈祷的结果。

Our blessed Saviour fetcheth the comfort of our Father from this, that God is his Father first, and so to join both together; that God is our God, because he is his God first. It is a point very considerable, that whatsoever comfort we look for from God, and in God, we must see it in Christ first before we see it in ourselves, because we be but sons by adoption, and we have all we have from God through Christ. Whatsoever we see in Christ, think this will belong to us. And whatsoever we look should belong to us, see it first in him. As verily as he ascended, we shall ascend; as verily as he rose, we shall arise; as verily as he is at God's right hand, we shall be there too; for by faith we sit now in heavenly places with Christ; and 'we shall judge the world, and be for ever with the Lord,' 1 Cor. 6:3. Whatsoever we see in Christ, interest ourselves in it. And therefore we must not conceive of Christ as a severe person, but conceive of ourselves in union and communion with Christ our head; and to conceive of Christ as our head and surety, and 'second Adam,' and as a quickening spirit, that communicateth all to us. And therefore when we are to deal with God, be sure to go through Christ; as we expect all from God through Christ, so give all to God through Christ again. Be sure to take Benjamin with us when we go; and come clothed with the garments of our elder brother, and do not doubt when we come with Christ, for else we dishonour Christ. Shall I come in the sweet name and mediation of my Saviour, that hath perfected salvation, and not be accepted of God, when God hath ordained him for that purpose? If we stagger, and doubt to receive anything at God's hand, we wrong not only God's bounty, but Christ the mediator. Carry this therefore all along with us. Do all in him, and desire God to pardon all for his sate, and God will regard us.
我们赐福的救主从这一点得到了我们父的安慰，因为上帝首先是他的父，所以将两者联系在一起；上帝是我们的上帝，因为他首先是他的上帝。这是一个非常重要的观点，无论我们从上帝那里期望什么安慰，以及在上帝里面期望什么，我们必须先在基督里看到它，然后再在自己身上看到它，因为我们只是通过领养成为儿子，我们所有的一切都是通过基督从上帝那里得来的。无论我们在基督里看到什么，都要想到这将属于我们。无论我们期望什么属于我们的，先在他身上看到它。就像他升天一样，我们也会升天；就像他复活一样，我们也会复活；就像他在上帝的右边一样，我们也会在那里；因为我们现在凭着信心与基督一同坐在天上的地方；我们将审判世界，并永远与主同在，哥林多前书 6:3。无论我们在基督里看到什么，都要使自己与之联系起来。因此，我们不应该把基督看作一个严厉的人，而是要把自己看作与基督我们的头相合和相交；并且要把基督看作我们的头和担保人，“第二个亚当”，以及赐予我们一切的生命之灵。 因此，当我们与上帝打交道时，务必通过基督；正如我们期望通过基督从上帝得到一切，所以再次通过基督将一切献给上帝。我们去的时候务必带上便雅悯；穿上我们长兄的衣服，不要怀疑当我们与基督一同来的时候，否则我们就是在亵渎基督。当我以我的救主甜美的名字和调解来到，他已经完成了救赎，难道上帝不会接纳我吗？如果我们犹豫不决，怀疑是否能从上帝手中得到任何东西，我们不仅是对上帝的慷慨不敬，也是对基督调解者的不敬。因此，我们要一直牢记这一点。在基督里做一切，并求上帝因他的缘故宽恕我们，上帝会垂顾我们。

Use. Let us therefore make use of it, and add this further, that if so be God is first the Father of Christ before he is our Father, and first the God of Christ before he is our God, and that all our good is dependent upon what God is to Christ first, then doth not this follow from hence, that we should not only thank God for ourselves, but thank God for whatsoever he hath done to Christ; not only comfort ourselves in it, but let God have the glory of it? And this the Spirit of God in the holy apostles Peter and Paul led them to. Eph. 1:3, 'Blessed be the God and Father of our Lord Jesus Christ.' What, and nothing but so? Nay, with a reduplication, 'Blessed be God the Father of our Lord Jesus Christ,' even because he is the Father of our Lord Jesus Christ; because out of his infinite depth of wisdom and goodness he hath found out a way to save us in Christ, to be a Father to him, and in him a Father to us. It is said of the Virgin Mary, 'All generations shall call her blessed,' Luke 1:48. Why? Because she was the mother of the person that was God; she was the mother of Christ in human nature, and of God, because we may not sever the persons. And shall we bless the Virgin Mary, as mother of God, and not God as Father of Christ? If she be the mother of Christ-man, then God is the Father of whole Christ; and therefore blessed be God, not only that he is our Father and our God, but that he might be thus with satisfaction to divine justice, he hath found out such a way to be the Father of Christ; and Christ, as man, is an object of God's love and predestination as well as we. We deserved nothing at God's hands, but he found out such a way by taking the nature of man into unity of his second person, and so became a Father of Christ and of us. And therefore bless God, who hath predestinated Christ to be the Lamb of God, that hath freed him from sin, and set him at his right hand, raised him from the dead; that hath carried him into heaven, and ordained him to be Judge of quick and dead. Are these things severed from us? No. They be favours that be ours in Christ; his first, then ours. And therefore whensoever we think of anything Christ hath of his glory in heaven, as he is king of heaven and earth, and hath all power committed to him, glorify God for it, and think of it, This is mine; he is mine husband, my head; he hath taken up that glory, and whatsoever is in heaven, and enjoyeth them, he hath taken it up for me, and therefore we should bless God for it. So the apostle Peter: 'Blessed be God the Father of our Lord Jesus Christ, that hath begot us again to an inheritance immortal, undefiled, that fadeth not away, reserved in the heavens,' 1 Peter 1:3. He hath begot us to a lively hope, 'through the resurrection of Christ from the dead.' So it is from the resurrection of Christ from the dead that Christ saith, 'God is my Father and your Father.' Since God's justice is satisfied by my resurrection; that is, declared to be satisfied; 'I ascend to my Father, and your Father; to my God, and your God.' I beseech you, let us not lose the comfort of these things, since our Saviour Christ intended them for comfort.
使用。因此，让我们利用它，并进一步补充，如果上帝在成为我们的父之前首先是基督的父，上帝在成为我们的上帝之前首先是基督的上帝，而我们所有的好处都取决于上帝首先对基督的作为，那么难道不是从这里得出结论，我们不仅应该为自己感谢上帝，还应该为上帝对基督所做的一切感谢上帝；不仅在其中安慰自己，而且让上帝得到荣耀？这是上帝的圣灵在圣使徒彼得和保罗身上引导他们的。以弗所书 1:3，“愿颂赞归与我们主耶稣基督的父神。”什么，只是这样吗？不，用重复的方式，“愿颂赞归与我们主耶稣基督的父神”，正是因为他是我们主耶稣基督的父神；因为在他无尽的智慧和善良中，他找到了一种拯救我们的方式，成为基督的父，也在基督里成为我们的父。关于童贞马利亚，路加福音 1:48 说，“从今以后，万代要称我有福。”为什么？因为她是那位是上帝的人的母亲；她是基督在人性中的母亲，也是上帝的母亲，因为我们不能分离这些人。 我们应该祝福圣母玛利亚，她是上帝的母亲，而不是上帝作为基督的父亲？如果她是基督人的母亲，那么上帝就是整个基督的父亲；因此，上帝是应当受赞美的，不仅因为他是我们的父亲和上帝，而且因为他找到了这样一种方式，以满足神圣的公正，成为基督的父亲；基督作为人，也是上帝的爱和预定的对象，就像我们一样。我们在上帝面前一无所得，但他通过将人的本性融入他的第二位格中找到了这样一种方式，因此成为了基督和我们的父亲。因此，让我们赞美上帝，他预定基督成为神的羔羊，使他摆脱了罪恶，使他坐在自己的右边，使他从死里复活；他将他带入天堂，并命定他为活人和死人的审判者。这些事情与我们有关吗？不，它们是在基督里属于我们的恩典；首先是他的，然后是我们的。 因此，每当我们想到基督在天上的荣耀，作为天地之王，拥有所有的权力，我们要为此荣耀上帝，并思考这是我的；他是我的丈夫，我的头；他已经拥有了那个荣耀，以及天上的一切，并享受着它们，他为我拥有了这一切，因此我们应该为此感谢上帝。正如使徒彼得所说：“愿颂赞归与我们主耶稣基督的父神，他按自己的大怜悯，借着耶稣基督从死里复活，重生了我们，叫我们有活泼的盼望，有永远不能朽坏、不能玷污、不能衰残、为你们存留在天上的基业。”（彼得前书 1:3）他使我们重生，有了活泼的盼望，“借着耶稣基督从死里复活。”所以，正是基督从死里复活，基督才说：“我的父，又是你们的父；我的神，又是你们的神。”因为上帝的公义已经因我的复活而得到满足；也就是说，已经被宣告满足了。“我升到我的父那里去，也是你们的父；到我的神那里去，也是你们的神。”我恳求你们，让我们不要失去这些事情的安慰，因为我们的救主基督是为了安慰我们而有意的。

Christ's God and ours
基督的神和我们的神

To come to the words. First, Christ saith, God was his God, and our God, because his God. In what sense is God Christ's God? As mediator, as man, both in regard of his person and in regard of his office, God is Christ's God every way. See Ps. 22:9, which is a psalm of Christ, David being but a type of him in it: 'Thou art my God from my mother's womb;' and so God is Christ's God in his particular person, from his mother's womb.
来到这些话语。首先，基督说，上帝是他的上帝，也是我们的上帝，因为他的上帝。上帝作为调解者，作为人，无论是在他的人格还是在他的职责上，上帝都是基督的上帝。参见诗篇 22:9，这是基督的诗篇，大卫只是其中的一个预表：“你是我从母腹里的上帝。”所以上帝是基督的上帝，从他的母腹开始。

(1.) For, first, God was Christ's God when by his Holy Spirit he sanctified him in his mother's womb, and brought him out into the world. Let the foolish disputes of friars, and dreams, and dotages of dunsical times go. 'But thou art my God from my mother's womb.'
首先，上帝是基督的上帝，当他通过圣灵使他在母亲的子宫中成圣，并带他进入这个世界。让那些愚蠢的修士之间的争论、梦想和愚蠢的时代消失吧。“但你从我母亲的子宫就是我的上帝。”

And (2.) He is Christ's God, because he saved him from the massacre of the infants. Our Saviour Christ makes that prayer in Psalm 22., Mark 15:34, on the cross, 'My God, my God, why hast thou forsaken me?'
他是基督的上帝，因为他拯救了他免于婴儿的屠杀。我们的救主基督在十字架上在诗篇 22 篇、马可福音 15:34 中祈祷：“我的上帝，我的上帝，你为什么离弃我？”

(3.) God was Christ's God in protecting of him in his young time, and afterward in going along with him still to his death; and in death, 'My God, my God' still. He would own God to be his God still; when God had deserted him to his sense and feeling, yet 'My God' still. So God was Christ's God, as Christ was man. Take Christ as mediator, God is the God of Christ; for God the Father hath by his authority put on Christ whatsoever he hath. The Father hath sent him into the world; the Father 'sealed' him; the Father sent him out as a propitiation for our sins; the Father hath declared him and 'anointed' him; and all these terms of authority, whereby the Father hath shewed himself to be Christ's God, even in his office of mediatorship. So in regard of the care of his person from his mother's womb, and for ever; and in regard of his office as mediator he might well say, 'I go to my God.' In regard of the intimate familiarity and acquaintance maintained even on the cross, he might say, 'My God.'
（3）上帝在基督年幼时保护他时是他的上帝，后来一直陪伴他直到他的死亡；在死亡中，仍然说“我的上帝，我的上帝”。他仍然承认上帝是他的上帝；当上帝离开他的感觉和感受时，“我的上帝”仍然存在。所以上帝是基督的上帝，正如基督是人一样。以基督作为调解者，上帝是基督的上帝；因为上帝父亲凭借他的权威给予基督一切。父亲派遣他来到世界；父亲“盖印”他；父亲派遣他成为我们罪孽的赎罪祭；父亲宣告他并“膏抹”他；所有这些权威的术语，父亲在基督的调解者职位上显示自己是基督的上帝。所以，从他在母亲的腹中开始对他的人的关怀，直到永远；从他作为调解者的职责来看，他可以说，“我去见我的上帝。”从他甚至在十字架上保持的亲密熟悉和了解来看，他可以说，“我的上帝。”

But the comfort of it lieth in the second clause, that as God is the God of Christ, so he is our God, because he is the God of Christ.
但其中的安慰在于第二条款，即上帝既是基督的上帝，也是我们的上帝，因为他是基督的上帝。

God All-Sufficient for Us
上帝是我们的一切

What is it to be a God to any? In a word, to be a God is to be all-sufficient to any; to be sole sufficient, and to be self-sufficient.
成为任何人的上帝意味着什么？简而言之，成为上帝意味着对任何人来说是完全足够的；是唯一足够的，也是自给自足的。

To be a God is to be all-sufficient for every creature; to be all-sufficient when nothing else can be sufficient. And to be self-sufficient, to be sufficient of himself, and therefore to reduce all back again to himself. Now, God is a God of himself, for himself, and by himself. God is all-sufficient, self-sufficient, sole-sufficient; and whatsoever the creature hath, it hath it from him. There is, in a word, in God a sufficiency for all good and happiness, and an efficiency to apply that sufficiency for the good of the creature. And in particular to be a God to any, is to do for a creature that no creature in the world can do but God. To make it of nothing, to free it from misery that it is beset withal, when no other can free it, to recover it again. God is Jehovah, that hath a being of himself, giveth being to the creatures, that can make the creature of nothing, and being something, can make it nothing.
成为上帝意味着对每个生物都是充足的；在没有其他东西能够满足的情况下，仍然是充足的。并且自给自足，能够凭借自己的力量将一切重新归于自己。现在，上帝是自己的上帝，为自己的上帝，由自己的上帝。上帝是充足的，自给自足的，唯一充足的；无论生物拥有什么，都是从他那里得到的。总之，上帝拥有足够的善和幸福，以及应用这种充足性为生物的利益而产生的效果。特别是成为某个生物的上帝，意味着为生物做一些世界上其他生物无法做到的事情。使它从无中创造出来，使它摆脱困扰它的苦难，当没有其他人能够解救它时，再次恢复它。上帝是耶和华，他拥有自己的存在，赋予生物存在，能够使生物从无中创造出来，并使其从有到无。

Now, if God be a God to any, he is not only to give being to us, in a certain rank of creatures, as we are advanced above other creatures, as to have a being, or a life of growing, or a life of sense, or to advance us to a life of creatures endowed with reason, whereby we are common in that fashion with angels, and understand God himself. Alas! this were a poor privilege if it went no further than to set us in that rank of creatures, though a great favour. But considering us in a lapsed estate, it is a poor favour to leave us here. And therefore God is said to be our God now in a state of grace, when he advanceth us to an higher being and life than all this, a life of grace here and of glory hereafter; when out of his sovereignty and power he reduceth all to help forward his main end, the salvation of his in particular. So God is a God in peculiar of some that he taketh out of base mankind. There is a world taken out of the world, as Austin useth to speak (i). And thus he is a God not to bestow a life of grace and supernatural being here, but a glorious condition hereafter in heaven; and to make all things serviceable to that, that we may say, 'All is ours, because we are Christ's, and Christ is God's,' 1 Cor. 3:22, 23. So that whatsoever befalleth a Christian, is serviceable and conducible to the main and last end. And that is for God to be God indeed, to make us his in Christ Jesus, to give us a now creation and a new state, better than the first.

Now, what is the foundation of this, that God is our God in the covenant of grace? We say it is founded on Christ. God is Christ's God, and then our God; and that is the reason why Christ is called 'Immanuel,' which is as much as to say, as it is expounded, 'God with us.' Not only because when he took our nature on him, there was God and man in one person; but the meaning of the word is, Christ is Immanuel, 'God with us;' by being God in our nature, and satisfying divine justice in our nature, hath brought God the Father and us into a sweet covenant. So that God may be our God and our Father, notwithstanding his justice; because all is satisfied by Christ, who took our nature to die for us. Christ is Immanuel, because he hath made God and us one. So that God is our God, and not only so, but our Father in him. Thus you see how it cometh to pass that God is our Father by Christ, who came to bring us again to God, as his whole office was to bring a few that had been singled out of mankind to God again, from whom they fell; for we all had communion with God in Adam, but we lost it; and now must be brought again to God, which must be done by Christ, God and man.
现在，这一切的基础是什么，就是上帝在恩典的约中是我们的上帝？我们说这是建立在基督的基础上。上帝是基督的上帝，然后是我们的上帝；这就是为什么基督被称为“以马内利”的原因，就像解释的那样，“上帝与我们同在”。不仅仅是因为当他承担我们的本性时，有上帝和人在一个人里面；但这个词的意思是，基督是以马内利，“上帝与我们同在”；通过成为我们本性中的上帝，并在我们的本性中满足神的公正，他将上帝父亲和我们带入了甜蜜的约定。所以上帝可以成为我们的上帝和我们的父亲，尽管他有公正；因为基督满足了一切，他承担我们的本性为我们而死。基督是以马内利，因为他使上帝和我们成为一体。所以上帝是我们的上帝，不仅如此，而且是我们在他里面的父亲。这样你就看到了上帝如何成为我们的父亲，通过基督，他来把我们带回上帝，因为他的整个职责就是把一些从人类中挑选出来的人带回上帝，他们曾经与上帝有交流，但我们失去了这个交流；现在必须通过基督，上帝和人，再次被带回上帝。

Thus much for the foundation of the point, that God is Christ's God, and God in Christ is our God, to do all things for us, to bring us to an happy condition here and an everlasting happy condition in heaven.
这就是关于这一观点的基础，即上帝是基督的上帝，基督中的上帝是我们的上帝，为我们做一切事情，使我们在这里达到幸福的状态，并在天堂中永远幸福。

The Comfort in God being our God
上帝是我们的安慰

We see here it is brought as a ground of comfort, and so indeed it is. And we may observe from hence, that now by the resurrection of Jesus Christ, God is not only become a Father to us, but a God. This is a ground of many comforts. 'Go, tell my disciples,' now I am risen again; and therefore justice is satisfied; and now they may have lively hope of a better condition hereafter. For God is my God, that hath raised me up, and who will raise up mine too. So that now we are copartners with Christ, sharers with him in the fatherhood of God, and God is God in common with Christ and us.
我们在这里看到，这被作为一种安慰的基础呈现出来，而且确实如此。我们可以从这里观察到，如今通过耶稣基督的复活，上帝不仅成为我们的父，而且成为了神。这是许多安慰的基础。'去，告诉我的门徒，'我已经复活了；因此，正义得到了满足；现在他们可以对未来的更好境况有活生生的希望。因为上帝是我的上帝，他使我复活，也会使我的人复活。所以现在我们与基督是合伙人，在上帝的父权中与他共享，上帝与基督和我们共同成为神。

This may well be brought as a ground of comfort. If there were any comfort in the world of sweeter efficacy than this, our Saviour would have sent it to his disciples. Comfort being his main office and his main end, he would have the best comfort after his best resurrection. And he picks this from amongst them all, 'Go, tell them, I go to my Father, and their Father; to my God, and their God.' And therefore it is a pregnant comfort; and indeed no heart can conceive the comfort of it, that we have interest together with Christ in God, and with the Fatherhood of God. And both these the Scripture joineth together: 2 Cor. 2:6, 'I will be your Father, and your God.'
这可能成为一种安慰的理由。如果世界上有比这更甜蜜有效的安慰，我们的救主就会把它送给他的门徒。安慰是他的主要职责和最终目标，他会在他最好的复活之后得到最好的安慰。他从中选择了这个：“去告诉他们，我去见我的父，也是他们的父；去见我的神，也是他们的神。”因此，这是一种丰富的安慰；实际上，没有一个心灵能够理解其中的安慰，我们与基督在上帝和上帝的父性中有共同的利益。而圣经将这两者联系在一起：哥林多后书 2:6，“我要作你们的父，也要作你们的神。”

To unfold the comforts more, God is said to be our God in covenant in Christ. He is the God of Christ, and therefore of us, because he hath made himself over to us. A thing is said to be another man's when the title is passed to another man. Now, God hath as it were passed over himself to his believing children and members of Christ. He hath made over himself to them to be their God; as he was the God of Abraham, Isaac, and Jacob, and all the patriarchs, prophets, and apostles, so he is of every good, believing Christian to the end of the world. God maketh himself over to be theirs; and, as the Scriptures' style is, he is their portion and their inheritance; a blessed portion, a blessed inheritance, more to us than if all the world were ours, than if heaven were ours, than if ten thousand worlds were ours, for he is our God that can create millions of worlds more than this if it were needful. Habet omnia, qui habet habentem omnia: he hath all things that hath him in covenant that hath all things. And therefore when the Scripture saith, 'I go to their God,' it implieth, I go to him that is all in all to them, that is larger than their hearts can be; for what heart can conceive the fulness of the comforts arising from hence, 'that God is our God'? Many know they need comfort of such a transcendent nature. The heart of man is so distrustful, so faithless, and the conscience is such a clamorous thing, and therefore he cannot think this is too much. I beseech you, therefore, do not lose the comfort of it, that in Christ God is our God; though we can say of nothing else, it is ours. Perhaps we cannot say, great houses are ours, or friends are ours, or inheritances ours. That is no matter. We can say, that is ours which is infinitely more than that. We can say, God is ours in Christ. Nay, being exhorted to say by the Spirit of faith, that God is ours in Christ, all things in the world are ours. As you have it in that place of Scripture, 'All things are yours.' Why? 'Because you are Christ's, and Christ is God's.' 'Whether things present, or things to come, Paul, Apollos, Cephas, life, death, all is yours; you are Christ's, and Christ is God's;' that is, all things must by a command from God conspire to make us happy: affliction, or Satan, or death, or trouble of conscience, or desertion, or everything to help us to heaven. The curse is taken away, and there is a blessing hid in everything that befalleth a Christian, to bring him to heaven. Therefore it is a comfort of infinite extent. All is yours, because God is yours.
为了更加展示舒适，据说上帝在基督里与我们立约，成为我们的上帝。他是基督的上帝，因此也是我们的上帝，因为他已经将自己交给了我们。当所有权转移到另一个人名下时，一件事被称为另一个人的。现在，上帝好像将自己交给了他的信仰儿女和基督的肢体。他将自己交给他们，成为他们的上帝；正如他是亚伯拉罕、以撒、雅各和所有先知、使徒的上帝一样，他也是每一个善良、有信仰的基督徒的上帝，直到世界的末日。上帝将自己交给他们；正如圣经所说，他是他们的福分和产业；一个有福的福分，一个有福的产业，对我们来说比拥有全世界、比拥有天堂、比拥有一万个世界还要重要，因为他是我们的上帝，如果有需要，他可以创造比这个世界更多的亿万个世界。拥有他在约中的人拥有一切：拥有他的人拥有一切。 因此，当圣经说：“我去找他们的上帝”时，它意味着我去找那个对他们来说是一切的人，比他们的心还要宽广；因为什么样的心能够理解从这里产生的安慰的丰满，“上帝是我们的上帝”？许多人知道他们需要这种超然的安慰。人的心是如此不信任，如此无信仰，良心是如此喧嚣，所以他不能认为这太多。因此，我恳求你们，不要失去这个安慰，在基督里上帝是我们的上帝；虽然我们对其他事物无法说是我们的，但这并不重要。也许我们不能说，大房子是我们的，朋友是我们的，或者继承是我们的。那没关系。我们可以说，那是我们的，而那比那些无限多。我们可以说，上帝在基督里是我们的。不仅如此，被信仰的圣灵劝告说，上帝在基督里是我们的，世界上的一切都是我们的。正如你在圣经中所看到的，“一切都是你们的。”为什么？“因为你们是基督的，基督是上帝的。”“无论是现在的事物还是将来的事物，保罗、亚波罗、矶法、生命、死亡，一切都属于你们；你们属于基督，基督属于上帝。”也就是说，一切事物都必须按照上帝的命令来协助我们获得幸福：困苦、撒旦、死亡、良心的痛苦、被遗弃，或者一切事物都会帮助我们走向天堂。咒诅已经被消除，每一件发生在基督徒身上的事情都隐藏着祝福，将他们带到天堂。因此，这是一种无限的安慰。一切都属于你们，因为上帝是你们的。

You shall see the extent of the comforts further by retail, as it were. If God be ours, then all is ours too. What be they? The Scripture telleth you, and I should spend too much time in unfolding of them.
你将通过零售方式进一步看到舒适程度的范围。如果上帝是我们的，那么一切也都是我们的。它们是什么？圣经告诉你，我应该花太多时间来展开它们。

1. If God be ours, his wisdom must needs be ours, to find out ways to do us good; for his infinite wisdom hath found out a way in Christ, by satisfaction of his justice, to bring us to heaven. He can make us go beyond all the policy of our neighbours, for his wisdom is ours.
如果上帝是我们的，他的智慧必然是我们的，以找到方法来造福我们；因为他的无限智慧已经在基督里找到了一条道路，通过满足他的公正，将我们带到天堂。他可以使我们超越邻居的所有策略，因为他的智慧是我们的。

2. If we [are] in danger, his power is ours, to bring us out.
如果我们处于危险之中，他的力量就是我们的，能够将我们带出来。

3. If we have sinned, his mercy is ours, to forgive us. He himself being ours, his mercy must needs be ours. The whole being ours, it followeth out of the strength of reason that the parts also must be ours.
如果我们犯了罪，他的怜悯就是我们的，来宽恕我们。他自己是我们的，他的怜悯必然是我们的。整体是我们的，根据理性的力量，部分也必然是我们的。

4. In any want, his all-sufficiency is ours, to supply it or to turn it to good, and make it up in a better kind.
无论何种需求，他的充足都是我们的，可以满足它或将其转化为好的，并以更好的方式弥补它。

5. In a word, God being ours, whatsoever is in God, whatsoever God can do, whatsoever he hath, is ours, because himself is ours. And therefore, I beseech you, make this use of it, to get into Christ by faith; to be one with Christ, that so God may be our God: Get faith above all graces, the grace of union and the grace of communion; that being one with Christ, we are one with him. God being ours, all is ours; yea, the worst thing in the world is ours.
总之，上帝是我们的，上帝所拥有的一切，上帝所能做的一切，上帝所拥有的一切，都是我们的，因为上帝自己是我们的。因此，我恳求你们，要以此为用途，通过信仰进入基督；与基督合一，使上帝成为我们的上帝：超越所有的恩典，获得信仰，合一的恩典和交流的恩典；与基督合一，我们与他合一。上帝是我们的，一切都是我们的；是的，世界上最糟糕的事情也是我们的。

If God be not ours, it is no matter what else is ours. Alas! all things must be taken from us, we know not how soon, and we taken from all things else. What if we had a kingdom, as Saul had, if we be forsaken of God as he was? What if we had paradise? If we offend God, we shall be cast out. What if we had the dignity to be apostles? If with Judas we have not God, what will all come to? What if a man enjoy all the world? If out of Christ, it would yield him no comfort! As the emperor said, I have gone through all varieties of condition, et nihil mihi profuit, but it hath done me no good.* If we had all, what is it but 'vanity of vanities'? and not only so, but 'vexation'? Eccles. 1:2, 2:17. Now, when we have God to be our God, he is able to fill the soul. He is larger than the soul, and he is able to quiet the soul; he is the rest of the soul, the soul is quiet; in him is the centre, as the place of quiet. If God be ours, then the soul resteth in it; for God filleth the soul, and quiets the soul, and hath always fresh comforts for the soul, infinite still to all eternity. There is nothing in the world but we do as it were deflorare, take away the flower of it by use, and it becometh stale. Though a man continue many thousand years in the world, yet he will be weary of all things in the world, because there is no freshness in them. It is finite, and the soul is larger than the comforts of the world. But in God is a spring of fresh comforts to everlasting. Consider the things that enable him to be our God, to fill the soul, and to be larger than the soul; to quiet and calm the soul in all the troubles of it; and then to have fresh springs of comforts. What a comfort is this, to have God for their God!
如果上帝不属于我们，那么其他的东西都无关紧要。唉！所有的东西都会被夺走，我们不知道会有多快，而我们也会被夺走其他的一切。如果我们像扫罗一样被上帝抛弃，那么拥有一个王国又有何用呢？如果我们拥有天堂又如何？如果我们得罪上帝，我们将被驱逐出去。如果我们有成为使徒的尊贵，如果我们像犹大一样没有上帝，那一切又有何意义呢？如果一个人拥有整个世界又如何？如果没有基督，它对他来说将毫无安慰！正如皇帝所说，我经历了各种不同的境遇，但对我毫无益处。如果我们拥有一切，那又有什么意义呢？除了“虚空的虚空”，还有“烦恼”。当我们拥有上帝作为我们的上帝时，他能够充满我们的灵魂。他比灵魂更广大，他能够安抚灵魂；他是灵魂的安息所，灵魂是安静的；在他里面是安静的地方。如果上帝属于我们，那么灵魂就会在其中安息；因为上帝充满了灵魂，安抚了灵魂，并且对灵魂永远都有新的安慰，无限延续到永远。 世界上除了我们所做的事情，就像是剥夺了它的花朵，使用后它变得陈旧。即使一个人在世界上生活了许多千年，他也会对世界上的一切事物感到厌倦，因为它们没有新鲜感。世界是有限的，而灵魂比世界的安慰更大。但在上帝那里有一泉源，永恒的新鲜安慰。考虑那些使他成为我们的上帝的事情，填满灵魂，并比灵魂更大；在灵魂的所有困扰中使其平静和安宁；然后拥有新鲜的安慰泉源。拥有上帝作为他们的上帝是多么的安慰！

Let it therefore raise up our souls to labour after God, and never rest till we have some interest in this great portion, of God to be our God. When we can by faith go out of ourselves to Christ, and lay a right and just claim to God to be our God, this is a comfort which reacheth from everlasting to everlasting. It giveth us forgiveness of sins when we had lost ourselves; because we are in Christ, he hath forgiven us. In all extremities and troubles, when no creature can comfort us, it is his glory to shew himself a God. It reacheth to the resurrection of the body. God is Abraham's, and Isaac's, and Jacob's God when dead, because he was the God of whole Abraham, Isaac, and Jacob, and therefore of soul and body. And it reacheth from all favours of this world, so far as is for our good, to all eternity. Being our God, he will protect us from all extremities in this world; he will speak comfort to our souls, which nothing can do but God. When we be dead he will raise up our dust, because he is our whole God, the God of our souls and bodies, and we shall be for ever with the Lord. It is a comfort of wonderful extent.
让它激发我们的灵魂追求上帝，直到我们在上帝这一伟大部分中拥有一些利益为止。当我们能够凭借信仰走出自己，向基督提出正当的要求，要求上帝成为我们的上帝时，这是一种从永恒到永恒的安慰。因为我们在基督里，他已经宽恕了我们，所以它给予了我们失去自己时的罪恶宽恕。在所有极端和困扰中，当没有任何生物能够安慰我们时，他的荣耀就是显示他自己是上帝。它延伸到身体的复活。上帝是亚伯拉罕、以撒和雅各的上帝，即使在死亡时，因为他是整个亚伯拉罕、以撒和雅各的上帝，所以也是灵魂和身体的上帝。它延伸到这个世界的所有恩惠，只要对我们有益，就延伸到永远。作为我们的上帝，他将保护我们免受这个世界的一切极端；他将对我们的灵魂说出安慰的话，只有上帝才能做到这一点。当我们死去时，他将使我们的尘土复活，因为他是我们整个的上帝，我们的灵魂和身体的上帝，我们将永远与主同在。这是一种非常广泛的安慰。

Use. 1. Let us therefore make this use of it. Labour to make him so to us; for as he is to us, so God by his Spirit is our comforter, who being satisfied, giveth us his Spirit. We must make God our God, and then he will be a God to us. These be mutual wheresoever they be; wheresoever God is God to any, they by the Spirit obtained by Christ have grace to make him so to themselves. What is it for us to make God a God to us? It is this: to set up God a throne in our hearts; to give him a sovereignty over all things in the world, that we may say in truth of heart, God is our joy, God is our comfort, God is our rock, God is all in all to us. When we give him supremacy of affection above all the world, we esteem nothing above him; we value him above all esteem; his loving-kindness is better than life itself; for else we do not make him a God to us, and then it is no comfort to hear all the comforts spoken of before. For all to whom he is a God in the covenant of grace, and have hearts to make him so, the Spirit raiseth up their affections to make him a God to themselves. Amor tuus, deus tuus, as it is said of old, what we love most is our god. What we joy most in is our god, what we rely and trust in most is our god, as it was said of the 'wedge of gold,' Job 31:24. And therefore if anything hath our affections more than God, or equal with God, that we make our god. It is a quære of the greatest concernment in the world to put to our hearts. What do I make my god? as David putteth the quære to himself: 'Now, Lord, what is my hope? is it not in thee?' And so put this quære to ourselves: Lord, what is my joy, what is my hope, what is my trust, what is my comfort? is it not in thee? If our hearts cannot make an answer to this in some sincerity, surely as yet we have not made God our God. Time may be that he may be so; but till by the Spirit of God we be brought to see an emptiness and vanity in the creature, and nothingness in all in comparison of God, that we can say, 'Whom have I in heaven but thee?' we have not comfort, because we do not make him ours by a spirit of mutuality. Where there is a covenant of grace there must be a mutual making of God our God, as he maketh himself to us.
使用。1. 让我们因此利用它。努力使他对我们如此；因为他对我们来说是什么，上帝通过他的圣灵就是我们的安慰者，他满足了我们，赐给我们他的圣灵。我们必须使上帝成为我们的上帝，然后他将成为我们的上帝。这是相互的，无论在哪里，上帝对任何人都是上帝，他们通过基督获得的圣灵有恩典使他们成为自己的上帝。对我们来说，使上帝成为我们的上帝是什么意思？就是在我们的心中建立上帝的宝座；让他统治世界上的一切，这样我们可以真心实意地说，上帝是我们的喜乐，上帝是我们的安慰，上帝是我们的磐石，上帝对我们来说是一切。当我们将他的爱放在世界上一切之上时，我们不将任何事物看得比他更重要；我们将他看得比一切都重要；他的慈爱胜过生命本身；否则，我们就不会使他成为我们的上帝，那么之前所说的一切安慰也就没有意义了。对于所有在恩典的约中他是上帝，并且有心使他成为自己的上帝的人，圣灵会激发他们的情感，使他们将他视为自己的上帝。正如古人所说，我们最爱的就是我们的上帝。 我们最喜欢的是我们的神，我们最依靠和信任的也是我们的神，正如约伯记 31:24 所说的“黄金的楔子”。因此，如果有什么东西比神更受我们的喜爱，或者与神平等，那么我们就把它当作我们的神。这是世界上最重要的问题之一，需要我们问问自己的心。我把什么当作我的神？就像大卫问自己一样：“耶和华啊，我的盼望在于你，我的主啊，我的盼望在于你。”所以我们也要问自己这个问题：主啊，我的喜乐在于什么，我的盼望在于什么，我的信任在于什么，我的安慰在于什么？难道不是在你身上吗？如果我们的心不能以某种真诚的方式回答这个问题，那么我们还没有把神当作我们的神。也许有一天他会成为我们的神；但在被神的灵带领下，直到我们看到了造物的虚空和虚无，看到了与神相比一切的渺小，我们才能说：“除你以外，在天上我还有谁？”我们没有安慰，因为我们没有通过相互的灵性使他成为我们的神。在恩典的约中，我们必须相互使神成为我们的神，正如他使自己成为我们的神一样。

Alas! we may be ashamed of it; the best do often forget themselves. Oh how do men value the favours of a man, and the promises of a man; the seal of a man for such and such a benefice; and how doth it grieve them to have the frowns of flesh and blood, the frowns of greatness! But when their consciences tell them they are under guilt of many sins, and God is not in good terms with them, how doth this affect them? And when their consciences cannot say they have promises sealed in Christ of the favours and mercies of God here and hereafter, alas! it is dead comfort: Ἐμοὶ τὸ παρὸν, Give me that which is present, and take you that which is to come, is the language of both. How few can say from sincerity of heart that they make good* to be their God? And therefore it is of greater concernment than we take it.
唉！我们可能会为此感到羞愧；最好的人经常会忘记自己。哦，人们是多么珍视一个人的恩惠和承诺；一个人的印章为某个福利；而当他们遭受肉体和血肉的不悦时，他们会感到多么痛苦！但当他们的良心告诉他们他们犯了许多罪，并且上帝与他们的关系不好时，这会如何影响他们呢？当他们的良心无法说出他们在基督里有上帝的恩惠和怜悯的应许时，唉！这是死寂的安慰：给我现在的，你拿将来的，这是双方的语言。有多少人能真诚地说他们把上帝当作他们的神？因此，这比我们所认为的更重要。

Use 2. As it is a ground and foundation of comfort, so of all obedience to God, as it is prefixed before the commandments, 'I am the Lord your God,' Exod. 20:2, 'you shall have no other gods but me,' and do all in obedience to me from this ground. But much more now. Then he was the Lord God that brought them out of Egypt; but now God may prefix, 'I am your Lord God in Christ,' that have brought you from hell and damnation, that intend you heaven and happiness, and therefore do so and so. Since this is the spring of all obedience, we ought to labour to make it good, and often to examine ourselves, as before, what we make our god, and what we pitch our affections on. Alas! is our soul for anything but God? Hath not God made us for himself? and will our hearts rest in anything but God? Why then should we love vanity, and besot ourselves? When death comes, they may say, as Saul said, 'The Philistines are upon me, and God hath forsaken me,' 1 Sam. 13:12. Death is on me, trouble, sickness, vexation of conscience is on me, and God hath forsaken me; I have no God to go to. What a miserable estate is this! And therefore, I beseech you, let us labour to have interest in the covenant of grace, to make it good that God is our God in Jesus Christ.
使用 2. 它既是舒适的基础和根基，也是对上帝的一切顺从的基础，因为它在诫命之前加上了“我是耶和华你的神”，出埃及记 20:2，“除了我以外，你不可有别的神”，并且从这个基础上顺从我。但现在更多了。那时他是领他们出埃及的主耶和华；但现在上帝可以加上“我是你们在基督里的主耶和华”，他已经将你们从地狱和灭亡中拯救出来，他打算给你们天堂和幸福，所以你们应该这样做。既然这是一切顺从的源泉，我们应该努力使其成为现实，并经常自我检查，就像之前一样，我们把什么当作我们的神，我们把感情投注在什么上。唉！我们的灵魂除了上帝还为什么而活？上帝不是为自己创造了我们吗？我们的心不会停留在除了上帝以外的任何事物上吧？那么我们为什么要爱虚荣，让自己变得愚蠢呢？当死亡来临时，他们可能会说，就像扫罗说的那样，“非利士人来攻击我，上帝离弃了我”，撒母耳记上 13:12。死亡降临在我身上，困扰、疾病、良心的烦恼都降临在我身上，上帝离弃了我；我没有神可以求助。这是多么可悲的境地啊！ 因此，我恳求你们，让我们努力去对恩典的约有兴趣，让上帝在耶稣基督里成为我们的上帝。

Who giveth us a being to be Christians, to have a new nature, to have a good being, but God? Who maintaineth and preserveth that being but God? And who keepeth and preserveth us till we get into a glorious being in heaven but God, who is all-sufficient, self-sufficient, sole-sufficient, only sufficient? This God is our God now in Christ.
谁赋予我们成为基督徒的存在，拥有新的本性，拥有美好的存在，除了上帝之外还有谁？谁维持并保护这种存在，除了上帝之外还有谁？谁保护并保持我们直到我们进入天堂的荣耀存在，除了全能的上帝之外还有谁，自给自足的上帝，唯一足够的上帝？这位上帝现在在基督里成为我们的上帝。

God is to us in a more special singular manner than to other creatures, because he hath raised us to be a more excellent being, not only as men, we being in the highest rank of creatures next the angels; and so he is a God to us more than to inferior creatures that have a more circumscribed and narrow being. Man hath a large being, a reasonable soul, and is fitted by nature to have communion with God, who is wisdom itself, and with angels; but all this were little comfort unless we had higher degrees of being than this. If God be our God in Christ, we have a spiritual being, which is as much above the dignity and prerogative of our ordinary being as our being by nature is above the basest creature in the world. And so God setteth a style upon us suitable to the excellency of our spiritual being. There is nothing excellent in the world but we are termed by it now, to set out the advancement and excellency of the dignity we have from God in a special manner; to be 'sons,' 'jewels,' his 'portion,' his 'diadem,' to be whatsoever you can imagine that is glorious and excellent: an excellent condition, though spiritual and concealed from the world. God's children are concealed men, as you shall see afterward. They be hidden men. The world taketh no notice of them, because their excellency is seen with another eye than the world hath. 'The God of the world blindeth the eyes of worldlings,' 2 Cor. 4:4. They cannot see into the excellency of God's children, no more than they know God himself and Christ himself. So you see what it is to be a God in nature and in grace; to be all in all unto us; to have our whole substance and dependence in him. 'In him we live, move, and have our being,' and well-being.
上帝对我们有着比其他生物更特殊、独特的关系，因为他提升了我们的存在，使我们成为更卓越的存在，不仅仅是作为人类，我们处于仅次于天使的最高等级的生物之中；因此，他对我们的关系比对那些存在更有限、更狭窄的低等生物更为重要。人类拥有广阔的存在，拥有理性的灵魂，并且天生适合与上帝（智慧本身）和天使交流；但是，如果我们没有比这更高层次的存在，这一切都是微不足道的安慰。如果上帝在基督里成为我们的上帝，我们就拥有了一种属灵的存在，这种存在的尊贵和特权比我们普通存在的尊贵和特权高出许多，就像我们的天性相对于世界上最卑微的生物一样。因此，上帝给予我们一种适合我们属灵尊贵的称谓。世界上没有什么是卓越的，而我们现在被称为它，以彰显我们从上帝那里以一种特殊方式获得的尊贵和卓越的地位；我们是“儿子”，“珠宝”，是他的“份额”，他的“冠冕”，我们可以想象到的任何荣耀和卓越的事物：一种卓越的状态，虽然是属灵的，但对世界而言是隐藏的。 神的儿女是隐藏的人，后面你会看到。他们是隐藏的人。世界不注意他们，因为他们的卓越是用不同于世界的眼睛看到的。"这世界的神蒙蔽了世人的心思"（哥林多后书 4:4）。他们无法看到神的儿女的卓越，就像他们不认识神自己和基督自己一样。所以你看到了在本性和恩典中成为神的意义；成为我们的一切；我们整个的实质和依赖都在他里面。“我们在他里活着，动，存在，和幸福。”

In this our excellency consisteth, that God is our God in Christ, who was God; and that he might bring God and us to good terms together; that he might make God our God. He was Immanuel, God with us, to make God with us in favour and love. The Godhead is nearest the human nature of Christ of any creature. It is nearer to Christ than to the angels; for God hath not taken the angels into hypostatical union, to be in the same person; but God in Christ is so near our nature, that there is an hypostatical union. They make one person, our nature being taken into the second person. By reason of this near union of the Godhead to our nature cometh that comfort and near union between God and our nature, whereby God hath sweet communion with us in Christ. God by his Spirit, though not hypostatically, yet graciously, is one with us, and hath communion with us now as his children. So that sweet intercourse between God and us now, is founded upon the nearness of the Godhead to our nature in Christ, in whom it is nearest of all, in whom it is advanced above the angelical nature. And therefore our blessed Saviour might well say, 'I go to my God, and your God;' to his God first, and then to our God.
在这里，我们的卓越之处在于上帝是我们在基督里的上帝，基督是上帝；他使上帝与我们和好，使上帝成为我们的上帝。他是以马内利，上帝与我们同在，使上帝与我们同在，赐予我们恩典和爱。上帝性质与基督的人性比任何其他受造物更为接近。它比天使更接近基督；因为上帝没有将天使纳入位格的合一中，与同一人共存；但上帝在基督里如此接近我们的本性，以至于存在位格的合一。他们成为一个人，我们的本性被纳入第二位格。由于上帝性质与我们的本性的这种亲近合一，上帝与我们的本性之间产生了安慰和亲近的合一，上帝在基督里与我们甜蜜地交流。上帝通过他的圣灵，虽然不是位格上的合一，但是恩典地与我们合一，并且现在与我们作为他的儿女交流。因此，上帝与我们之间的甜蜜交流是建立在上帝性质与基督里我们的本性的亲近之上，基督在其中是最亲近的，他的本性高于天使的本性。 因此，我们的救主可以很好地说：“我去见我的上帝，也是你们的上帝。”首先是他的上帝，然后是我们的上帝。

Now we may say, God is our God; and upon good grounds, because God is Christ's God, and in him our God, which is a point of singular comfort; and therefore I will enlarge myself further in it.
现在我们可以说，上帝是我们的上帝；这是有充分理由的，因为上帝是基督的上帝，也是我们的上帝，在这一点上有着独特的安慰；因此，我将进一步扩展这个观点。

Doct. For God to be our God, especially in having that in our hearts unfolded, in regard of our spirits and best being, is the most fundamental comfort that we have. For from this, that God is our God, cometh all that we have that is good in nature and grace. Whatsoever is comfortable cometh from this spring, that God in Christ is our God, our reconciled God; that God's nature and ours now are in good terms.
上帝成为我们的上帝，尤其是在我们心中展开，关于我们的灵魂和最美好的存在，这是我们拥有的最基本的安慰。因为一切我们所拥有的好的本质和恩典都来自于这一点。一切安慰都源自这个泉源，上帝在基督里成为我们的上帝，我们和解的上帝；上帝的本性和我们的本性现在处于良好的状态。

Beloved, what cannot we expect from God, that is now become our God! What he is, what he is able to do, what he hath, all is ours, considering himself is ours. If we have the field, we have the pearl in the field. And therefore the wise merchant in the gospel sold all for the field wherein the treasure was, Mat. 13:44. We have the field itself in having God, and we have all that God is or can do for us for our good, even as we have Christ, and all that Christ is, or hath done, and suffered, and enjoyeth; 'all is ours, because we are Christ's, and Christ is God's,' as the apostle saith. So that having God we have all, because we have him that possesseth all, the creator of all, and preserver of all, and disposer of all.
亲爱的，我们现在的上帝能给我们带来什么期待呢！他是什么样的，他能做什么，他拥有什么，一切都属于我们，因为他属于我们。如果我们拥有了这片土地，我们就拥有了土地中的珍珠。因此，福音书中的智慧商人为了那藏宝的土地而卖掉了一切，马太福音 13:44。我们拥有了上帝，就拥有了这片土地本身，我们拥有了上帝所拥有的一切，他为我们做的一切，他所经历的一切，他所享受的一切；'一切都属于我们，因为我们是基督的，基督是上帝的'，正如使徒所说。所以，拥有上帝，我们拥有一切，因为我们拥有了拥有一切的他，万物的创造者，保护者和安排者。

But to clear the objection a little: if God be ours, and all things else, how comes it that we want so many things?
但是为了稍微解释一下这个异议：如果上帝是我们的，而且一切都是我们的，那么为什么我们还缺少那么多东西呢？

Ans. I answer, It is our own fault for the most part. We want faith to make use of and improve this comfort. And then again, we want nothing that is for our good; want itself is for our good. And observe this, our God is so powerful a God, that he maketh the worst things we suffer a means to convey the greatest good oftentimes to us. If God be our God and Father in Christ, why have we sins? Why vexed with the devil? Why persecuted with men? Why frightened thus, and thus, and thus? All this is for our good. God is our God by these, and in the midst of these; and is never more our God than in the greatest extremity of all, for then we come nearest the fountain. There is a near and sweet communion between this God and us, when we take of the fountain. When the means are drawn away, the conduits of conveyance, and we have nothing to go to but God immediately, there is sweet communion and sweetest comfort in heaven; we shall have God in Christ, who will be all in all unto us. We shall need no magistracy, ministry, food, raiment, or defence against cold or injury; we shall be out of the reach of Satan and all enemies; God will be all in all immediately. The same God is all in all to us, either by means or immediately. When means fail, he conveyeth his sweetness and his power immediately, but ordinarily by means. And what sight doth in heaven, faith doth now in some proportion; for as sight in heaven seeth God in Christ all in all, and enjoyeth that happy vision, so faith seeth God to be all in all, and Christ to be all in all. Though in an inferior degree to sight and clearness of vision, yet for the capacity of this life we enjoy God now as they do in heaven. We have inward comforts when most deserted. God was never more near our blessed Saviour than on the cross, when he cried, 'My God, my God,' &c., for then he found invincible strength supporting him in the great undertaking under the wrath of his Father. And so God is never nearer than in extremity; in strength, though not in sense and feeling; and oftentimes in feeling itself. We never have sweeter comforts than in the want of all outward comforts whatsoever, when nothing else can comfort us but the presence of God. And we must know besides, that the state of a Christian in this world is an hidden condition; for it is to the eye of faith, not of sense; and therefore God is a God to his, though the world see it not. There is a secret, hidden influence, a secret passage between heaven and earth, that none seeth. Who observeth the influence of the sun, or the sweet influence of the stars upon the earth? Light we see, but there is a secret influence pierceth deeper than the light, to the very bowels of the earth, whence metals come. Where no light comes, there is an influence, though not discerned; and much more can there be influence of strength and power and hidden comfort, though there be no sight. Cannot God be our God in regard of strength, supporting and supplying, though there be no visible and sensible comfort, though we see it not ourselves? Certainly the soul is upheld by an invincible strength in the worst condition that can be. Therefore this is true, that God is our God in all conditions.
答案：我回答，这在很大程度上是我们自己的错。我们希望有信仰来利用和改善这种安慰。而且，我们什么都不想要，需要本身就是对我们有益的。请注意，我们的上帝是如此强大的上帝，他常常使我们所遭受的最糟糕的事情成为传达最大善良的手段。如果上帝是我们在基督里的上帝和父亲，为什么我们有罪恶？为什么被魔鬼所困扰？为什么被人们迫害？为什么如此恐惧，如此，如此？所有这些都是为了我们的好处。上帝是我们的上帝，通过这些事情，以及在这些事情中；在我们最极端的时刻，他永远是我们的上帝，因为我们离源头最近。当我们从源头汲取时，这个上帝与我们之间有着亲密而甜蜜的交流。当媒介被抽走，传递的渠道被切断，我们只能直接去找上帝时，天堂中有着甜蜜的交流和最甜蜜的安慰；我们将拥有基督中的上帝，他将成为我们的一切。我们将不再需要政府、事奉、食物、衣物或防御寒冷或伤害；我们将远离撒旦和所有敌人；上帝将立即成为我们的一切。 同一个上帝对我们来说，无论是通过媒介还是直接，都是一切的一切。当媒介失败时，他会直接传达他的甜蜜和力量，但通常是通过媒介。在天堂，视觉所看到的，现在信仰以某种程度上也能体验到；因为在天堂，视觉能看到上帝在基督里是一切的一切，并享受这幸福的视觉，同样，信仰看到上帝是一切的一切，基督是一切的一切。虽然在视觉和清晰度上比不上天堂，但在我们现在的生活中，我们能像他们在天堂一样享受上帝。当我们最被遗弃时，我们内心有安慰。上帝从未比在十字架上时更接近我们的救主，当他呼喊：“我的上帝，我的上帝”，等等，因为那时他在父亲的愤怒下进行了伟大的使命，发现了无敌的力量支持他。所以，上帝在极端情况下从未离我们更近；在力量上，虽然不是在感觉和感受上；而且往往是在感觉本身。当我们失去一切外在的安慰时，我们从未有过更甜蜜的安慰，因为除了上帝的同在，没有其他东西能够安慰我们。 我们必须知道，基督徒在这个世界上的状态是隐藏的，因为它是信仰的眼睛，而不是感官的眼睛；因此，上帝是他们的上帝，尽管世界看不到。天地之间有一种秘密的、隐藏的影响力，没有人能看见。谁能观察到太阳的影响力，或者星星对地球的甜蜜影响力呢？我们看到了光，但是有一种秘密的影响力穿透光线，深入地球的内部，那里产生了金属。在没有光线的地方，虽然看不见，但仍然存在一种影响力；同样，在没有可见和可感知的安慰的情况下，也可以有力量、能力和隐藏的安慰的影响力。难道上帝不能在力量上支持和供应我们，即使没有可见和可感知的安慰，即使我们自己看不到吗？毫无疑问，灵魂在最糟糕的情况下都是由一种不可战胜的力量支撑着。因此，这是真实的，上帝在所有情况下都是我们的上帝。

Use. Let us make use of this. To what use is riches and friends, if we do not use them? To what use is God and Christ, if we use them not? Nostrorum* est, utamur nostro bono. He is ours, let us use him for our special good on all occasions. Oh that we had faith answerable to our prerogative. It is a prerogative more than heaven and earth, that God is ours; and had we faith suitable, what kind of persons should we be in grace and comfort, and whatsoever is good? Therefore labour to make use of it. But more of this after we have spoken of some rules of trial, because whatsoever I may say this way may be misapplied. They be excellent comforts. But perhaps, saith the distressed soul, they belong not to me, to whom it doth belong. Perhaps it belongeth to me, saith another that is a stranger and a carnal man, to whom it doth not belong. Therefore our Saviour giveth some notes of distinctions, to know whether God be our God or no. Not to be much in the argument, yet to be plain in it.
使用。让我们利用这个。如果我们不利用财富和朋友，那有什么用呢？如果我们不利用上帝和基督，那有什么用呢？他是我们的，让我们在所有场合都利用他为我们的特殊利益。哦，但愿我们有与我们的特权相称的信仰。拥有上帝是我们的特权，超过了天地，如果我们有相称的信仰，我们将成为怎样的人，拥有恩典、安慰和一切美好的东西？因此，努力利用它。但在我们讨论一些试验的规则之后再谈这个问题，因为我所说的任何话可能会被误用。它们是极好的安慰。但也许，困扰的灵魂说，它们不属于我，属于谁呢？也许，另一个陌生人和世俗之人说，它不属于我，属于谁呢？因此，我们的救主给出了一些区分的标志，以知道上帝是否是我们的上帝。不要过多地争论，但要明确。

(1.) God is their God in this peculiar manner I speak; that is, in the covevant of grace, not otherwise; and I speak not what God is by creation of man, for so the devil is God's, and every creature. But the question is, Whom God is a God to in the nearest bond of the covenant of grace? That is the only comfortable relation that can be; for if God be not our God in that, all other comforts will be nothing. It is better we be no creatures at all, than not creatures in the covenant of grace. It is therefore worthy the commending to you, especially considering our naughty hearts are prone to deceive us. Satan, and melancholy, and temptations do make some refuse the comfort, and some presumptuous persons to snatch at it when it doth not belong to them. Those to whom God is a God indeed, in a sweet relation of the covenant of grace to be their God, as to the patriarchs, prophets, and Christ and the apostles, he giveth his Holy Spirit to witness so much to them. Though the voice of the Spirit is not always heard in the best children of God, yet he giveth them the Holy Spirit, that though it doth not always witness, yet it always works something in them which may be an evidence that they are God's.
（1）上帝以我所说的特殊方式成为他们的上帝；也就是说，在恩典的约束下，而不是其他方式。我并不是在说上帝在创造人时是什么样子的，因为那样的话，魔鬼和每一个生物都是上帝的。但问题是，上帝在恩典约束的最亲密纽带中是谁的上帝？这是唯一能带来安慰的关系；因为如果上帝在这方面不是我们的上帝，其他的安慰都将是无用的。与其不在恩典约束中成为任何生物，还不如不成为生物。因此，这值得向你们推荐，特别是考虑到我们邪恶的心灵容易欺骗我们。撒旦、忧郁和诱惑使一些人拒绝安慰，而一些自负的人则在那并不属于他们的时候抓住它。对于那些上帝确实是他们的上帝的人，就像对于先知、基督和使徒一样，他赐予他的圣灵作为对他们的见证。 虽然圣灵的声音并不总是在上帝最好的子民中被听到，但他赐给他们圣灵，虽然圣灵并不总是作证，但它总是在他们身上起作用，这可能是他们属于上帝的证据。

(2.) Now the spirit of adoption and sonship is known by a spirit of supplication especially. Whom God is a God to, he vouchsafeth a spirit of prayer, to go to him in all their necessities, which is an issue or branch of their faith. He giveth them faith to believe it, and prayer to make use of it; for God will not give this great privilege without hearts to make use of it, which is done by faith and prayer; and prayer is nothing but the frame of faith, Acts 9:11. As soon as Paul was a good man, presently after his conversion, 'behold he prayeth.' The child crieth as soon as born, and the child of God is known by his praying; as soon as he is converted, an intercourse is opened between God and the soul, which a Christian soul will never neglect. If they are placed in the worst condition, they will pray to God, or at least sigh and groan, which is a prayer that God can make sense of.
（2）现在，领养和儿子身份的精神特别是通过祈求的精神来认识。上帝对谁是上帝，他就赐予他们祈祷的精神，以在他们的一切需要中去找他，这是他们信仰的一个结果或分支。他赐予他们信心去相信，赐予他们祈祷去利用它；因为上帝不会给予这个伟大的特权而没有能够利用它的心，这是通过信心和祈祷来实现的；而祈祷只不过是信心的表达，使人心安，使人信服，使人得到安慰。保罗一成为好人，就立刻开始祈祷，这就像婴儿一出生就哭泣一样，而上帝的儿女则以祈祷而闻名；一旦他们转变，上帝与灵魂之间的交往就开始了，而一个基督徒的灵魂永远不会忽视这一点。即使他们处于最糟糕的境地，他们也会向上帝祈祷，或者至少叹息和呻吟，这是上帝能够理解的一种祈祷。

Those that have any strong places of defence, in trouble they will be sure to fly to that; in times of war they will betake them to their castle and place of munition. And so they that be God's, in time of danger run presently to God; he is their rock, their refuge, and place of defence. [They] repair to him by faith and prayer. 'The name of the Lord is a tower of defence: the righteous in trouble fly thither, and they are safe,' Prov. 18:10. A man may know what his god is by his retiring in times of extremity. Your carnal man, if he hath any place to retire to, it is to his friends, to his purse, to bring him out. He will go to that which his instinct will specially lead him to in times of trouble. As every creature, together with the nature of it, hath received an instinct from God to go to the place of refuge wherein it is safe—as the weakest creature hath strongest refuge—the conies, a poor weak creature, hide themselves most strongly, out of instinct they have of their own weakness—so God's child, being privy of his weakness, and need of support and strength, hath the strongest support that may be, and runneth to his God. Worldly men have many shifts, as the wily fox hath; but a Christian hath but one, but that is a great one: he goeth to his God in time of need. And therefore you may know who is in covenant with God in times of extremity, especially by a spirit of faith, a spirit of prayer.
那些拥有坚固防御设施的人，在困境中肯定会飞奔到那里；在战争时期，他们会寻求庇护在他们的城堡和军械库中。因此，那些属于上帝的人，在危险时刻立即寻求上帝；他是他们的磐石、避难所和防御之地。他们凭借信仰和祈祷来寻求他。箴言 18:10 说：“耶和华的名是坚固台，义人奔入便得安稳。”一个人可以通过他在极端困境中的退避行为来了解他的神是谁。你的肉体之人，如果他有任何可以退避的地方，那就是他的朋友，他的钱袋，以便帮助他脱离困境。在困境时，他会去寻求他的本能特别引导他去的地方。正如每个生物都带有从上帝那里接受的本能，去到一个安全的避难所，以及它的本性一样，最弱小的生物有最强大的避难所，兔子这种弱小的生物，出于对自身脆弱的本能，最坚固地隐藏自己。同样，上帝的孩子，因为他知道自己的软弱和对支持和力量的需求，拥有最强大的支持，并奔向他的上帝。 世俗之人有许多手段，就像狡猾的狐狸一样；但基督徒只有一个，但这个却是伟大的：他在需要的时候去找他的上帝。因此，你可以通过信仰的精神、祈祷的精神来判断谁在极端时刻与上帝立约。

In times of extremity, no man but a Christian can pray with any comfort, with any sweet familiarity, 'Abba, Father;' but they be like Pharaoh, 'Go, Moses, pray to your God,' Exod. 9:28. He hath no such familiarity with God as to pray for himself. And so carnal men will say, 'Pray to your God.' And many, like devils, will have no communion with God in their prosperity, but their whole life is a provoking of God to enmity, by swearing, loose, debauched, irregular carriage, hateful even to moral men. Their hearts tell them they be even like Satan, 'What! dost thou come to torment us before our time?' Mat. 8:29. What hast thou to do with me? What have they to do with God? They have scarce a Bible in their chambers; if one, it is for fashion's sake. And that they may not appear to be naught, they will hold conformity in public assemblies; but for private familiarity, they have nothing to do with it. The show of religion goeth under an opprobrious name, but if they would put off the show it were nothing, and not make ostentation of what they are not; but they have no communion with God in prayer. They will go for God's people, and own him for their God, when they have no trading with him so much as by prayer. Take heed we deceive not ourselves, I beseech you; salvation dependeth upon it.
在极端的时刻，除了基督徒之外，没有人能够以任何舒适、任何亲密的方式祈祷：“阿爸，父啊。”他们就像法老一样说：“去吧，摩西，为你的神祈祷。”（出埃及记 9:28）他与神没有这样的亲密关系，不能为自己祈祷。所以，世俗的人会说：“为你的神祈祷吧。”许多人，像魔鬼一样，在繁荣中与神没有交流，他们整个生活都是在挑衅神，通过咒骂、放纵、堕落、不规矩的行为，令道德人士厌恶。他们的内心告诉他们，他们就像撒旦一样：“你来折磨我们，还不到时候吗？”（马太福音 8:29）你与我有什么关系？他们与神有什么关系呢？他们的房间里几乎没有圣经；如果有一本，那只是为了装模作样。为了不显得邪恶，他们会在公众场合保持一致；但对于私下的亲密交流，他们与之无关。宗教的表象带有侮辱性的名字，但如果他们摒弃这种表象，那就什么都不是，不要虚张声势，不要炫耀他们不是的东西；但他们在祈祷中与神没有交流。 当他们与上帝的子民交往不多，只通过祷告与他交往时，他们将为上帝的子民而去，并拥有他作为他们的上帝。请注意，我恳求你们不要欺骗自己；救恩就取决于此。

(3.) We may further try whether our claim of God to be our God be a good claim, on good grounds, by our siding, by our part-taking; for those whom God is a God to in a peculiar manner will be sure to side with God. God hath two things in the world he prizes more than all the world; that is, his children and church, his cause and religion. They that be God's will be sure to side with the church, they will stand and fall with the church; and the cause of religion, they will live and die with it. But a carnal politician, that hath perhaps great parts of nature, he is Ἀλλὰ πρός ἄλλοῦς, as the Grecian calleth him; they be for all turns; they can bring themselves to any figure, like water that will receive any figure (j). Take it, put it into a vessel that is square, it will be square; put it into a round vessel, it will be round. How can they own God for their God when they will not seek him, and they are yet to choose their God and religion? And because they will be sure to be safe in all times, they will own no religion in any time. And, beloved, is it possible any such should say with confidence, God is their God? Will he own them that will not own him, nor his church, nor his cause? You know Jehu crieth out, 'Who is on my side, who?' Cast her out. And so God, in doubtful times of danger, crieth out, 'Who is on my side, who?' Stand out; appear, if you be on my side; if you be on my side, own my cause; if you be not on my side, if you have no degree of goodness, it will appear. Christian wisdom is one thing, carnal policy is another thing. 'The wisdom of the flesh is enmity with God,' Rom. 7:8. Many applaud, and think themselves for somebody in this kind; but this wisdom is enmity itself against God. When a man will be wise in a distinct kind of wisdom from God, when he will have a cause severed from God, and will not side with God, he must look that God will account him his enemy, and make him his; but especially in the hour of death and deep extremity, he shall not be able to look God in the face, to whom he hath been a traitor in the church and in the cause of religion. And therefore, as we will be able to own God for our God, especially in doubtful and dangerous times, side with the church, and side with religion. It was objected to that good Jehonadab, a good man, 'Have we anything to do with God's enemies?' Jer. 35:6, seq. Now there be two sorts of enemies that we are especially to have nothing to do withal if we side with God: enemies within us, and enemies without us. Sin within us. We must take part against our sins; take God's part and the Spirit's part against corrupt motions and affections. Divinity must begin from within, else it is faction without. It is not religion, but faction, if the religion begin not in our hearts, and if we hate not sin in ourselves. Where there is true antipathy, the nearer anything is that is opposite to our nature, the more hateful it is. He that hateth a toad, hateth it in his bosom most of all. And he that hates sin as sin, hates it in his own heart most of all. And therefore they that will pretend religion, and be naught in their own particular, it cometh not from a true principle; for they that will side with God, side with God in their own hearts, and be good men in their own particulars. Therefore, I beseech you, try yourselves by this. Likewise, when men esteem God's enemy wheresoever they see it, and so far as their authority and power reacheth, they will take God's part in themselves against themselves, and in the world too. I will not enlarge the point, because it cometh in by way of trial, and I cannot but touch it as a trial. Thus you see how we may know whether we be God's or no, by owning his cause and siding with him. You have some expressions in Scripture to this purpose: Micah 4:5, 'All people will walk every one in the name of his god, and we will walk in the name of the Lord our God for ever and ever.' Every man will walk and converse in the name of his god; they will own their god and take part with him; and we will walk in the name of our God for ever and ever, and own his cause at all times, and constantly, for ever and ever.
（3）我们可以进一步尝试我们对上帝的要求是否是合理的，是否有充分的理由，通过我们的支持，通过我们的参与；因为那些上帝以特殊方式成为他们的上帝的人一定会站在上帝这一边。上帝在世界上珍视的两件事情比世界上的一切都更重要，那就是他的子民和教会，他的事业和宗教。那些属于上帝的人一定会支持教会，他们会与教会同仇敌忾；他们会为宗教事业而生活，为宗教事业而死去。但是一个肉体的政客，也许拥有伟大的天赋，他是“为别的人”，正如希腊人所称。他们是为了自己的利益而行动；他们可以适应任何形式，就像水可以适应任何形状。把它放进一个方形容器，它就会变成方形；放进一个圆形容器，它就会变成圆形。当他们不愿寻求上帝，他们还需要选择他们的上帝和宗教时，他们如何能够拥有上帝作为他们的上帝呢？而且因为他们想在任何时候都保持安全，他们不会在任何时候拥有任何宗教信仰。亲爱的，这样的人是否可能自信地说上帝是他们的上帝呢？他会承认那些不承认他、不承认他的教会和事业的人吗？ 你知道耶户大声喊道，“谁是我的支持者？”把她赶出去。在危险的时候，上帝也会大声喊道，“谁是我的支持者？”站出来，如果你站在我这一边的话；如果你站在我这一边，支持我的事业；如果你不站在我这一边，如果你没有任何善良的程度，那将会显而易见。基督徒的智慧是一回事，肉体的策略是另一回事。“肉体的智慧就是与上帝为敌”，罗马书 7:8。许多人赞同，并认为自己在这方面是有价值的；但这种智慧本身就是与上帝为敌。当一个人想要在与上帝不同的智慧方面变得聪明时，当他想要有一个与上帝分离的事业，并且不愿意站在上帝这一边时，他必须意识到上帝会把他视为敌人，并使他成为敌人；尤其是在临终和极度危险的时刻，他将无法直视上帝，他在教会和宗教事业中背叛了上帝。因此，我们要能够在犹豫和危险的时候，特别是在犹豫和危险的时候，支持教会，支持宗教。对于那个善良的约拿达，有人提出了反对意见，“我们与上帝的敌人有什么关系？”耶利米书 35:6，下。 现在，如果我们站在上帝一边，有两种特别与我们无关的敌人：内在的敌人和外在的敌人。内在的罪恶。我们必须与我们的罪恶作对；站在上帝和圣灵一边，对抗腐败的行为和情感。神性必须从内部开始，否则就是无关的派系。如果宗教不是从我们的内心开始，如果我们不憎恨自己的罪恶，那就不是宗教，而是派系。当我们真正厌恶时，任何与我们的本性相对立的东西越接近，就越令人讨厌。憎恨蟾蜍的人，最讨厌的是它在自己的怀中。憎恨罪恶本身的人，最讨厌的是它存在于自己的心中。因此，那些假装宗教，并在自己的个人生活中表现不好的人，并不是出于真正的原则；因为那些站在上帝一边的人，在自己的内心中也是善良的人。所以，我恳求你们，用这个标准来审视自己。同样，当人们看到上帝的敌人时，无论在哪里，只要他们的权威和力量能够及及，他们都会在自己内心中站在上帝一边，对抗自己，也对抗世界。 我不会详细阐述这一点，因为它是通过试炼而来的，我只能将其作为一种试炼触及。这样你就能看到我们如何知道自己是否属于上帝，通过拥护他的事业并站在他一边。圣经中有一些表达与此相关的话：弥迦书 4:5，“万民各奉己神之名而行，惟有我们永永远远奉耶和华我们神的名而行。”每个人都会按照自己的神的名行事和交谈；他们会拥护自己的神并与之同行；而我们将永远奉耶和华我们神的名而行，始终拥护他的事业，永远不变。

And likewise in Isa. 44:5, speaking of gracious times there, when men shall be bold for the Lord, as in all times some men will. 'One shall say, I am the Lord's, and another shall call himself by the name of Jacob, and another shall subscribe with his hand to the Lord, and term himself Israel.' God shall have his tongue, his hand, and all. He shall say, 'I am the Lord's,' he shall call himself 'by the name of God,' he shall subscribe to it, and own the cause.
同样在以赛亚书 44:5 中，谈到那里的恩典时期，当人们为主勇敢时，就像在所有时期都有一些人会这样。有人会说：“我是主的”，另一个人会称自己为雅各的名字，还有人会亲手签署给主，并称自己为以色列。上帝将拥有他的舌头、他的手和一切。他会说：“我是主的”，他会称自己为“上帝的名字”，他会签署并承认这个事业。

(4.) Again, If we would know whether God be our God, we must know whether we may lay just claim to our God as a peculiar God to us, or no, and that way in which God sheweth himself to be a God in peculiar respects to us.
再次，如果我们想知道上帝是否是我们的上帝，我们必须知道我们是否可以将上帝视为我们特有的上帝，以及上帝以何种方式向我们展示自己作为我们特殊关注的上帝。

Quest. Now how doth God shew himself a God in a peculiar respect to his children?
问题。现在，上帝如何在特定方面向他的子民展示自己是一个神？

Ans. He sheweth himself to have a peculiar respect to them,—
他表现出对他们有特殊的尊重

[1.] By peculiar gifts, when he gives to them that which he giveth to none else. Shall we imagine God to be our God by common gifts and common graces? No. For thou comest to hear the word; so Herod did. Thou receivest the sacrament; so did Judas, so did Simon Magus. Thou hearest the truth with some joy; so did the 'third ground,' Mat. 13:20. Thou hast excellent parts; so hath the devil himself.
[1.] 凭借特殊的恩赐，当他将那些恩赐赐予其他人时。我们难道认为上帝是我们的上帝，仅仅因为他赐予我们普通的恩赐和普通的恩典吗？不。因为你来听道；希律也是如此。你领受圣餐；犹大也是如此，西门·马古也是如此。你听到真理时感到一些喜悦；第三块土地也是如此，马太福音 13:20。你有出色的才能；魔鬼本身也有。

But thou art in such a place of the church, teachest others; so did Judas. Are these evidences to try whether we be God's or no? What then is the peculiar gift and love-token that God bestows upon his favourites? They be the graces of his Spirit, especially in regard of God: an humble broken heart, and a believing heart, and a lowly heart, that goeth out of itself, that goeth unto God by faith, and towards man full of love, which argueth a great deal of self-denial, when a man can love others with denial of his own profit and ease. He that hath a humble, believing, lowly heart, hath more than all the world besides, for he hath God's peculiar gift. Many poor souls complain as if God had no regard to them, and yet in the mean time they have humble, broken hearts, which is more than if they had all the wealth and worth that the world hath, which have proud hearts, never broken. The return of these favours will be comfort in death and glory in heaven. What will the fruit of a believing heart be? He hath God and Christ. If he hath a lowly large heart to do good, he doth that which in the issue shall further his account at the day of judgment; and there is the love of God shewed in his special favour.
但你在教堂的这个位置，教导他人；犹大也是如此。这些是试验我们是否属于上帝的证据吗？那么，上帝赐予他所喜爱之人的特殊恩赐和爱的象征是什么呢？那就是他的灵的恩典，尤其是在与上帝的关系上：一个谦卑破碎的心，一个有信心的心，一个谦卑的心，离开自己，凭着信心走向上帝，对人充满爱心，这表明一个人能够以自我否定的方式爱他人，而不追求自己的利益和舒适。拥有谦卑、有信心、谦卑的心的人，比世界上其他一切都更有价值，因为他拥有上帝的特殊恩赐。许多贫穷的灵魂抱怨似乎上帝对他们毫不关心，然而与此同时，他们拥有谦卑破碎的心，这比拥有世界上所有的财富和价值还要重要，因为那些人有骄傲的心，从未被破碎。这些恩惠的回报将是在死亡中的安慰和在天堂中的荣耀。一个有信心的心会带来什么样的果实？他拥有上帝和基督。 如果他有一颗谦卑而宽广的心去行善，他所做的将在审判的那一天进一步增加他的功德；而在他特殊的恩宠中显示出了上帝的爱。

[2.] So the love of God especially shall be a peculiar comfort that the world is ignorant of, especially in times of extremity. Inward peace of conscience, inward joy, and inward comforts, these are signs of love that God bestoweth upon a man, when he will own him in the worst times, and speak peace to his soul when nothing in the world will speak peace. When the lions roar, [when] the great lions of the world roar in extremity, he hath inward peace and joy, and comforts of the Holy Ghost. That inward intercourse of God with the soul is a sign of God's peculiar love. When God speaketh peace to the soul, when he sheweth the light of his countenance, which David in Ps. 4:7 prefers before all outward comforts whatsoever—God's revealing of himself, as the Scripture calleth it—when God revealeth himself to his to be theirs, with peace, and joy, and comfort accompanying it, this is peculiar.
[2.] 所以，上帝的爱尤其是在极端时期，将成为世界所不知道的特殊安慰。内心的平安、内心的喜乐和内心的安慰，这些都是上帝赐予人的爱的迹象，当他在最困难的时候承认他，并在世界上没有任何东西能给他带来平安时，对他的灵魂说话。当狮子咆哮时，当世界上的巨狮在极端时期咆哮时，他内心有平安、喜乐和圣灵的安慰。上帝与灵魂的内心交流是上帝特殊的爱的迹象。当上帝对灵魂说话时，当他显示他的面容之光时，正如大卫在诗篇 4:7 中所称赞的，这比任何外在的安慰都更好——上帝向他们显明自己，如经文所称——当上帝向他的子民显明自己，并伴随着平安、喜乐和安慰时，这是特殊的。

[3.] Again, A peculiar favour and love-token of God is to have seasonable and sanctifying correction. To have corrections when they be seasonable; when we be in a way of straying, and God will bring us home by correction; and when we have sanctified correction, we find by experience that all is turned to our good. If I find anything turn me to my God, I know I am his; if my cross be seasonable and sanctified, he is my God, for he takes that course with me which he takes with his own people. These be singular signs of God's love, when he bestoweth the graces of his Spirit, his comforts, peace, and joy, though not largely, yet so much as shall sustain the soul. And then, when he seasonably meeteth us, and will not suffer us to thrive in an evil course. Oh it is a judgment of judgments to he hardened in sinful courses of life; how can it but end in desperation at length? And therefore it is a great favour to be chastised; it sheweth 'we are sons, and not bastards.' Thus we see how we may lay just claim to this, that God is our God in a peculiar manner.
再次，神的特殊恩惠和爱的象征是得到适时而使人圣洁的惩罚。当我们走入歧途时，神会通过惩罚将我们带回家；当我们接受了圣洁的惩罚，我们通过经验发现一切都转变为我们的好处。如果我发现任何事情使我回到神的身边，我知道我是他的；如果我的十字架是适时和圣洁的，他就是我的神，因为他对待我和他自己的子民一样。当他赐予我们他的灵的恩典、安慰、平安和喜乐，尽管不是很多，但足以支撑灵魂时，这些都是神爱的独特迹象。然后，当他适时地与我们相遇，不允许我们在邪恶的道路上茁壮成长。哦，被固执地沉迷于罪恶的生活方式是一种最严重的审判；它怎么可能不最终导致绝望呢？因此，受到惩罚是一种伟大的恩惠；它表明“我们是儿子，而不是私生子”。因此，我们看到了如何以一种特殊的方式宣称上帝是我们的上帝。

(5.) To name but one more, to distinguish a spirit of presumption from a spirit of faith and truth, that God is our God, is this,
（5）仅举一个例子，区分傲慢的精神与信仰和真理的精神，即上帝是我们的上帝，这是

[1.] If we have grace to answer his dealings towards us, when we can echo to God's dealings. God hath chosen us, if we have grace to choose him for our God. We may know he hath called us effectually, when we answer God's call. When he biddeth us believe, he giveth an influence of power to be able to say, 'I believe; Lord, help my unbelief,' Mark 9:24. We may know he loveth us, when we reflect love again, and love him. We may know he compasseth us, when we embrace him. We may know he delighteth in us, when we delight in him and his servants. Whence is the strength of this argument? From hence. All good things, whatsoever we do from God,* is by reflection. God shineth on us first; God owneth us for his first, and God must do so in order of causes. God being the spring of all goodness, he must begin. 'We love him because he loved us first,' 1 John 4:19, else we could never love him. Therefore if we love him and truth, he loveth us. That is sure. 'What have I in heaven but thee, and in earth of comparison of thee?' Ps. 73:25. Surely he owneth us, because in order of causes we can have nothing but from him first.
如果我们有恩典来回应上帝对我们的待遇，当我们能够回应上帝的待遇时，上帝选择了我们，如果我们有恩典选择他作为我们的上帝。当我们回应上帝的呼召时，我们可以知道他已经有效地呼召了我们。当他命令我们相信时，他赋予了一种能力的影响，能够说：“我相信；主啊，帮助我的不信”，马可福音 9:24。当我们回应爱并爱他时，我们可以知道他爱我们。当我们拥抱他时，我们可以知道他环绕着我们。当我们喜悦他和他的仆人时，我们可以知道他喜悦我们。这个论证的力量从何而来？从这里。所有的好事，我们从上帝那里所做的一切，都是通过反射。上帝首先照耀我们；上帝首先承认我们是他的，上帝在因果关系上必须这样做。上帝是一切善良的源泉，他必须开始。我们爱他，是因为他先爱我们，约翰一书 4:19，否则我们永远无法爱他。因此，如果我们爱他和真理，他也爱我们。这是确定的。“除你以外，在天上我有谁？在地上我也没有与你相比的”，诗篇 73:25。毫无疑问，他承认我们，因为在因果关系上，我们除了从他那里得到什么都没有。

[2.] And then again, out of the nature of conscience; if we can go boldly to him as a reconciled God, notwithstanding guilt of conscience, it is a sign he hath obtained peace of conscience, because it is the nature of conscience, if it hath not peace from God, not to dare to appear in God's presence. So then, when there is inward peace and love answering to God's love, choice answerable to God's choice, apprehending of him answerable to his apprehension, this reflection, and return, and rebounding back to God, is an invincible argument that God hath first shined upon that soul. God sometimes will let us see things in the effect, and hide them in the cause. Perhaps he will not persuade by his Spirit that he loveth us, hath chosen us, and that we are his; but he will work something in our hearts, because he will have us search our spirits, what good thing he hath wrought, what love, what choice of the best side are in any of these. Surely then God is theirs. Though there be not an open voice, yet they may know God hath loved this soul and spoken peace to that soul, because we can return nothing to God, but he must shine on us first.
[2.] 然后，再次，出于良心的本性；如果我们能够大胆地去面对他作为一个与我们和解的上帝，尽管有罪恶的良心，这是一个迹象，表明他已经获得了良心的平安，因为良心的本性是，如果它没有从上帝那里得到平安，就不敢出现在上帝的面前。所以，当内心有平安和对上帝的爱，选择与上帝的选择相符，对他的理解与他的理解相符时，这种反思、回归和回应上帝的行为是一个无法抵挡的证明，表明上帝首先照亮了那个灵魂。上帝有时会让我们在效果中看到事物，并将它们隐藏在原因中。也许他不会用他的灵说服我们他爱我们，他选择了我们，我们是他的；但他会在我们的心中做一些事情，因为他希望我们探索我们的灵魂，他在其中做了什么好事，什么爱，什么选择最好的一面。那么，上帝就是他们的。虽然没有明确的声音，但他们可以知道上帝爱这个灵魂，并对那个灵魂说了平安，因为我们对上帝不能回报任何东西，除非他先照亮我们。

Therefore, beloved, let us make use of this, and let us take heed of sacrilegious usurpations, that we do not usurp upon God's house or God in a peculiar respect. Indeed, we may come to God as his creatures—We are the workmanship of thy hands—and say the truth, though we be in a wicked course of life. But to say, 'Thou art my God in Christ,' 'I am thine, thou hast chosen me for thine,' when we have not chosen him for our God, nor loved him nor his cause, nor sided with him, nor have any stamp of him on the soul, have nothing but common favour, that castaways have as well as we, and the devils as well as we—for the devils go beyond all men in parts—and yet to usurp the prerogative of being God's in a peculiar manner, and to be bold with the holy things of God, as if we were of his family, this is a dangerous usurpation; take heed of it. And therefore they that live in courses of rebellion, and resolve not to mend, they take the holy things of God, as the psalmist speaks, Ps. 50:16, 17, in an holy indignation, 'What art thou, that takest my word in thy mouth, since thou hatest to be reformed?' Thou art an enemy to God and goodness, and wilt be so; thou art in a course of rebellion, and wilt be so. The devil's works you do and will do. Can we not take the word of the covenant into our mouths, and shall we take the seal of the covenant? Therefore resolve to amend, else have nothing to do with God; do not add one sin to another. 'It is the children's food, and not for dogs,' Mat. 15:27; it belongeth to them of the family. If thou be none of the family, what hast thou to do with them? If thou be of the family, whatsoever thy infirmities are, thou mayest come boldly, for the seals are to strengthen our weak faith. When the father is father of a child, the father will not cast away the child for breaking out with deformity or lameness. When God hath taken us into his family, infirmities cannot discard us. But I speak of them that in a wilful opposite course of sin shew they never had to do with God in familiar intercourse. God never gave them a spirit to alter their natures. Propriety,* and proportion, and suitableness of disposition go together: propriety joineth with suitableness; where God owneth any man, he makes them like himself by his word and Spirit, that their natures shall be even and agreeable to holy things, shall have a taste of holy things. And where there is not suitableness of holy things, there is no propriety. Will God own a man, and not make him suitable? Will God take his friend, and not give him a friendly nature? He will not, for he first fitteth our natures for communion with himself, else there can be no propriety. Let us not deceive ourselves, but if we find some beginnings of grace, and can say without arrogancy or usurpation, 'Doubtless thou art our Father, our God,' Isa. 63:16; we be not worthy to be thine, but we be thine; if we find something that castaways cannot have, some grief of heart for sin, some faith, some little measure of love, some love of truth and inclination to the best things, then we may come boldly to increase our familiarity and communion with God. But otherwise it is dangerous to come to God. We approach 'a consuming fire,' Heb. 12:29. 'Who shall dwell in everlasting burnings?' Isa. 33:14. Say they in Isaiah, And if God be not in covenant with us, Oh, he will be 'a consuming fire,' everlasting burnings, and we but stubble; and it will increase spiritual judgment in us, hardness of heart, and going on from sin to sin, till we be accursed for sin. Therefore it is a fearful thing to be given up to hardness of heart. They that do continue in sin, God giveth them up to hardness of heart, to be insensible of his dealings with him.
所以，亲爱的人们，让我们利用这一点，并谨防亵渎的篡夺，不要对上帝的家或上帝本身进行篡夺。事实上，我们可以作为上帝的创造物来到他面前——我们是你手中的杰作——虽然我们生活在邪恶的道路上，但我们可以说出真相。但是，如果我们没有选择他作为我们的上帝，也没有爱他或他的事业，也没有站在他一边，灵魂上没有他的印记，只有普通的恩典，像被抛弃的人一样，像魔鬼一样，这是一种危险的篡夺；要小心。因此，那些生活在叛逆中并决心不改过的人，他们拿走了上帝的圣物，正如诗篇作者所说的，诗 50:16,17，带着一种圣洁的愤怒，“你是谁，竟拿我的话放在嘴里，却厌恶受教训呢？你是上帝和善良的敌人，而且将一直如此；你正在进行叛逆的行为，而且将一直如此。你做着魔鬼的工作，而且将继续如此。我们不能把盟约的话语放在嘴里，却拿着盟约的印章。所以要决心改正，否则就与上帝无关；不要一错再错。"这是孩子们的食物，不是狗的，"马太福音 15:27；它属于家庭成员。如果你不是家庭成员，你与他们有什么关系？如果你是家庭成员，无论你有什么弱点，你都可以大胆前来，因为印章是为了加强我们脆弱的信仰。当父亲是一个孩子的父亲时，父亲不会因为孩子有残疾或跛脚而抛弃他。当上帝把我们收入他的家庭时，弱点不能使我们被抛弃。但我说的是那些故意走在相反的罪恶道路上的人，他们从未与上帝有过亲密的交往。上帝从未给他们改变本性的灵。 得体、比例和适宜的性情是相辅相成的：得体与适宜相连；当上帝拥有一个人时，他通过他的话语和圣灵使他们像他自己一样，使他们的本性与圣物相符，对圣物有一种品味。而在没有圣物的适宜性时，就没有得体性。上帝会拥有一个人，却不使他适宜吗？上帝会接纳他的朋友，却不给他友善的性情吗？他不会，因为他首先使我们的本性适合与他交流，否则就没有得体性。让我们不要欺骗自己，但如果我们发现一些恩典的开端，并且可以谦卑地说：“无疑，你是我们的父，我们的上帝”（以赛亚书 63:16）；我们不配成为你的子民，但我们是你的子民；如果我们发现一些被抛弃者所没有的东西，一些对罪恶的痛苦，一些信仰，一些微小的爱的程度，一些对真理的爱和对最好的事物的倾向，那么我们可以大胆地增加与上帝的亲近和交流。但否则，接近上帝是危险的。我们接近的是“烈火”（希伯来书 12:29）。“谁能居住在永远的烈火中？”（以赛亚书 33:14）。 在以赛亚书中说，如果上帝与我们没有立约，他将成为“吞灭的火”，永恒的燃烧，而我们只是碎秸。这将在我们身上增加属灵的审判，使我们心硬，从罪恶走向罪恶，直到我们因罪而受诅咒。因此，被放弃心硬是一件可怕的事情。那些继续犯罪的人，上帝将他们放弃给心硬，使他们对他的作为麻木不仁。

Use 3. If we can in any degree make it good that God is our God and we his people, then let us make use of it for our comfort in all times, that we have a God to go to. Though we have no friend in the world, yet we have him in whom all friends meet. If we have no comfort here, yet we have him in whom all comforts meet, for all concentre in him. He hath father and friends, and worth and grace, and peace and comfort in him; and all is in him. If we go to him, we shall find a confluence of everything that is good, suitable to any necessity of ours.
使用 3. 如果我们能够在某种程度上使上帝成为我们的上帝，我们成为他的子民，那么让我们在所有时候都利用这一点来安慰自己，我们有一个可以求助的上帝。虽然我们在世界上没有朋友，但我们有一个所有朋友都会聚集的上帝。如果我们在这里没有安慰，但我们有一个所有安慰都会聚集的上帝，因为所有的安慰都在他里面。他拥有父亲和朋友，价值和恩典，和平和安慰；一切都在他里面。如果我们去找他，我们将会找到一切好的事物的聚集，适合我们的任何需求。

And therefore let us learn to single out of God whatsoever may help us to be in covenant with him. He having made himself over to be ours, let us learn this wisdom, to single out of God whatsoever is peculiar to our present condition; for considering he hath made himself a God to us, he is all-sufficient to every turn. Therefore out of his all-sufficiency, take out whatsoever is fit for any particular exigency. 'Lord, I am in a strait, and want wisdom.' Thou in Christ hast abundance of wisdom. Christ hath in him all treasures. I now want friends, I want counsel, I want help, I want strength. God hath a fulness of all this for his children. He hath it not only to content himself, and look on his own happiness, but for his friends that be in covenant with him, that be so near him that he will own him to be their God. If you ask, What is religion? it is to know God, to have all-sufficiency in him for any good, and then to make use of him by dependence on him for that good, and by advancing of him in giving him the due honour and thanks of it. And therefore we deserve not the names of religious persons, if we do not study what he is to his creatures in the covenant of grace. Then make use of it by a spirit of dependency, and always giving praise and thanks. This is our whole man, and what is all else? Nothing but trouble and vanity. Get our bonds sealed that he is our God, and then break with all the world beside. Come what can come, or what will come, we are sure to be safe. It is a comfort of wonderful large extent. The use of the sacrament is to seal that God is our God in particular, and that Christ is ours as verily as the bread and wine are ours. And let us desire the Lord to seal to every one of our souls, that are to have communion with him in particular, that he in Christ is ours: Christ with all his merits and fruits of them, forgiveness of sin and life everlasting, as verily as the outward man partakes of the outward seals; and then we shall come and go away with comfort, and be made partakers of that end and use of the sacrament for which our blessed Saviour instituted it.
因此，让我们学会从上帝那里挑选出任何可以帮助我们与他建立契约的东西。他已经把自己交给我们，让我们学会这种智慧，从上帝那里挑选出适合我们目前状况的东西；因为考虑到他已经成为我们的上帝，他对每一个转变都是充足的。因此，从他的充足中，取出适合任何特定需求的东西。'主啊，我陷入困境，需要智慧。'你在基督里有丰富的智慧。基督在他里面有一切宝藏。我现在需要朋友，需要建议，需要帮助，需要力量。上帝为他的儿女们拥有这一切。他不仅仅是为了满足自己，看着自己的幸福，而是为了与他立约的朋友们，与他如此亲近，以至于他愿意承认他是他们的上帝。如果你问，什么是宗教？它是认识上帝，在他身上拥有一切所需的充足，并通过依靠他来利用他的善，并通过给予他应有的尊重和感谢来提升他。因此，如果我们不研究他在恩典的约中对他的造物是什么，我们就不配被称为虔诚的人。 然后，以一种依赖的精神利用它，并始终赞美和感谢。这就是我们整个人的全部，其他一切又是什么呢？只是麻烦和虚荣。让我们的契约封印他是我们的上帝，然后与世界上的一切断绝关系。无论发生什么，我们都能确保安全。这是一种非常广泛的安慰。圣礼的用途是封印上帝特别是我们的上帝，并且基督与我们一样真实，就像面包和酒是我们的一样。让我们渴望主向我们每个灵魂封印，特别是那些与他有交流的人，他在基督里是我们的：基督与他所有的功德和果实，罪恶的宽恕和永生，就像外在的人参与外在的封印一样真实；然后我们将带着安慰来去，成为圣礼的最终目的和用途的参与者，这是我们的救主所设立的。

Having spoken before of common favours, which devils and castaways may have as well as we, I shall enlarge myself a little in this, because it is a point of concernment. As in other sins we be like the devil, so in this sin a man is worse than the devil himself, if a man will be a common swearer, and opposer, and malicious against goodness, being only in love with some idle conceit of his own, which he will have God himself stoop to else he will not to heaven; he will not be saved but by his own foolery. A man that hath a bitter spirit against the power of grace, that is a common blasphemer, that carrieth a spite against religion, for him to say, 'God is his God,' the devil will as well say so. He will say of Paul and Silas, These are the people of God; but he will not say himself is, Acts 19:15. For a man to live in sins against conscience, defend them, oppose all that opposeth his sins, and yet claim an interest while that disposition standeth in him, it is more than Satanical impudency, and it is extreme hardening of the heart against all goodness; for how many thousands in the church perish and sink to hell under this presumptuous conceit, 'I am God's, and God is mine,' when the title is false, and the evidence false. And therefore it is a point deserving thoroughly to be examined continually, what those evidences of graces be that we venture our souls and salvation upon. I will not stand much to press the point. But you see the necessity of it. Consider therefore, I beseech you, what I have said. If God be ours, there will be a separation. Where there is an owning of God for their God, there will be a separation from all that is not his, as well as a gathering to them that be his. The work of God's Spirit in his children is like fire, which hath two properties: to sever all heterogeneal and strange stuff, and dross, and the like, and gather all the homogeneal stuff of one nature. And so the works of the Spirit gathereth to the soul so much as is good, and refines that, and severeth that which is contrary. The Spirit of God, that telleth them that they be God's, it is a severing Spirit and a uniting Spirit. It severs contraries, and it uniteth things of the same nature. There is a joining to what is good, and a separating of what is evil.
在之前提到过普通的恩惠，恶魔和被遗弃者也可能拥有，我将在这一点上稍作扩展，因为这是一个关键问题。就像在其他罪恶中我们与恶魔相似，所以在这个罪恶中，如果一个人成为一个常见的咒骂者、反对者和恶意对待善良的人，只是因为他对自己的某种空洞的想法情有独钟，他会让上帝自己屈服，否则他就不会进入天堂；他不会通过自己的愚蠢来得救。一个对恩典的力量怀有痛苦的心灵，一个常见的亵渎者，一个对宗教怀有恶意的人，对他来说说“上帝是他的上帝”，恶魔也会这样说。他会说保罗和西拉是神的子民，但他不会说自己是，使徒行传 19:15。 一个人活在违背良心的罪恶中，为其辩护，反对一切反对他罪恶的事物，同时声称自己有权益，这比撒旦般的厚颜无耻更甚，是对一切善良的极度硬化；因为在教会中有多少人在这种自负的观念下灭亡并堕入地狱，他们自以为是“我是上帝的，上帝是我的”，然而这个称号是虚假的，证据也是虚假的。因此，彻底检查我们冒险将灵魂和救赎寄托在其中的恩典证据是非常必要的。我不会过多强调这一点。但你们看到了它的必要性。所以，请你们考虑一下我所说的。如果上帝是我们的，就会有分离。当我们承认上帝是我们的上帝时，就会与所有不属于他的事物分离，同时也会聚集到属于他的人身边。上帝的灵在他的子民中的工作就像火一样，它有两个特性：将所有异质和陌生的东西、杂质等分离开来，并将所有同质的东西聚集在一起。 因此，圣灵的作品聚集到灵魂中，只留下好的部分，并将其提炼，分离相反的部分。上帝的灵，告诉他们他们是上帝的，它是一个分离的灵和一个统一的灵。它分离相反的事物，将相同性质的事物统一起来。它将好的事物与坏的事物分开。

I will add this farther, that wheresoever on good title we can say, 'I am God's,' there is a reflect act of the soul to say, 'God is mine.' God hath put a light of reason and friendship into man. Now friendship standeth in mutual office of duty and gift. Where this is not, there is no friendship, no reconciliation, no owning on good terms. The end why God saveth a company of men, and bringeth them to heaven; the body of Christ, which we call the church; it is, that he may have eternal communion with them in the heavens, as he hath with the blessed angels; and in Christ a nearer communion than he hath with them. Now how can this communion be, unless we turn to God, unless we have something to answer God's love?
我还要补充一点，无论在什么样的良好条件下，我们都可以说“我是上帝的”，这是灵魂的一种反射行为，表达“上帝是我的”。上帝将理性和友谊之光赋予了人类。现在，友谊建立在相互责任和赠予的基础上。如果没有这一点，就没有友谊，没有和解，没有良好的归属感。上帝拯救一群人并带领他们进入天堂的目的是，他可以与他们在天堂中永远交流，就像他与受福的天使一样；在基督里，他与他们的交流更加亲密。现在，如果我们不转向上帝，如果我们没有什么来回应上帝的爱，这种交流怎么可能存在呢？

Again, Note, God is ours, because Christ is ours. The covenant is made first with Christ, and then with us. Whence we see a ground of particular application of that which we call particular faith; a ground of particular application by a Spirit of faith of God to us, and Christ to us; that God in Christ is my God and your God.
再次强调，注意，上帝是我们的，因为基督是我们的。盟约首先与基督立约，然后与我们立约。因此，我们看到了我们所称之为个人信仰的特定应用的基础；通过信仰的圣灵将上帝赐予我们，将基督赐予我们；上帝在基督里是我的上帝，也是你的上帝。

The ground of this is, as God offereth himself, we must apprehend him; but Christ offers God, and he knoweth how to offer him. He teacheth us how God is to be presented, and he presenteth him as our God and our Father; and therefore let us entertain him as ours. Thus you see a good ground of particular application of God the Father, and Christ to us in particular, in two respects; not only that every one in particular ought to have a particular faith, and not to think a general faith is enough, to believe as the church believeth, but to have a particular faith of the object; not only of the subject, but of the object; that that is his in particular, 'I go to my Father and your Father.'
这是因为上帝自己提供了，我们必须理解他；但基督提供了上帝，他知道如何提供他。他教导我们如何呈现上帝，他将他呈现为我们的上帝和我们的父亲；因此，让我们把他当作我们的。这样，你们就能看到上帝父亲和基督在我们个人身上的特殊应用的一个好基础，有两个方面；不仅每个人都应该有个人的信仰，不要认为一般的信仰就足够了，要像教会一样相信，而是要对对象有个人的信仰；不仅是对主体，而是对对象；那是他特别的，'我去见我的父和你们的父。'

God is the Father and the God of all the elect, and only the elect, and of every one of the elect, as we say, in solidum. That is said to be in solidum, when every one applieth the whole to himself, without diminution of any part. The sum is in solidum to every one that will make use of it, to enlighten every creature that shutteth not his eyes. As a common fountain is no man's in particular; for no man can say, This is my fountain, and yet every man can say, This is mine; so every saint can say of God, He is mine in solidum. Though he were alone, he may say, God is mine. If ten thousand have him, yet God is his God. God careth for all, as if there were but one, and for one, as if none but he. God offers himself, not only to his whole church, but to every one in particular, and therefore of every one he ought to be apprehended.
上帝是所有选民的父亲和上帝，只是选民，每一个选民，正如我们所说的，完全地。当每个人将整体应用于自己时，没有任何部分的减少，就被称为完全地。总和对每个愿意使用它的人来说都是完全的，以照亮不闭上眼睛的每一个生物。就像一个普通的泉源不属于任何人一样；因为没有人能说，这是我的泉源，然而每个人都可以说，这是我的；所以每个圣徒都可以说上帝是我的完全的。即使他是独自一人，他也可以说，上帝是我的。即使有一万人拥有他，上帝仍然是他的上帝。上帝关心所有人，就像只有一个人一样，也关心一个人，就像只有他一个人一样。上帝不仅向他的整个教会提供自己，而且向每个人提供自己，因此每个人都应该理解他。

This is founded in all the great points and mysteries of religion. As for instance, what is the ground of all the petitions in the Lord's Prayer? 'Our Father.' What interest have we to all the petitions, and to every article of the creed? If there be not a particular application,—'I believe God the Father to be my God, Jesus Christ my Saviour, the Holy Ghost my sanctifier; remission of sins and life everlasting is mine,'—we do no more than the devils. Now every truth in Scripture is written for our comfort, and shall it be no more comfort to us than to the devils? Doth the Scripture intend us no more comfort than the devils? Yes. But the devil may say, for the church there is remission of sins, and a God and Saviour, but not for me; and that is his torment; he cannot come to particulars. So the sacraments are to seal a particular faith. As every one in particular taketh the bread and wine, so by a particular faith every one may say, Christ is mine; his death is mine; bloodshed mine; remission of sins and interest of Christ is mine. It doth not seal a general faith in the clouds, but a particular assurance, that it belongeth to every one. And so in the words of the catechise,* the ministerial questioning of sinners is intended, that every one that believeth should apply it, If thou believest, and if thou believest, thou shalt be saved; and thy sins shall be forgiven thee. So that if we regard prayer and faith, if we regard the sacraments, or the use of the catechise, all enforce a particular faith. If we have not particular faith, we lose the virtue of all. So it is for the commandments. Put case, no man in particular, yet every one ought to ply in particular, that they ought to abstain from such a sin, and perform such a duty. If they do so, they shall be glorified; if not, they shall be punished. And there is the same reason in faith as in obedience. A man is condemned in law, though not named in law; because the general is set down here, and every man ought particularly to apply it; I ought not to have done so and so. So that it overturneth the end of all, if a man labour not for a particular faith. To go farther. Now if I disable this interest of particular faith of God's love, and Christ's love, I lose the comfort of weak faith where it is true. What condition were they in now, when Christ biddeth Mary go? Had not some of them denied Christ, and had they not all forsaken him? And yet notwithstanding, 'Go tell Peter,' and tell them all, 'I go to their Father and their God.' So that the interest that a soul hath in Christ, who hath true faith, though a weak faith joined with many infirmities, the interest he hath in Christ is not broke off, as you see by the example of the apostles. And therefore I beseech you, let us comfort ourselves in this, labouring for a particular faith, and then labour to maintain our interest, notwithstanding our infirmities and faults, notwithstanding our sins past. Let not Satan rob us of our claim, that God is our God and Father in Christ. Let us learn of Christ; we cannot have a better pattern. What doth Christ on the cross, when he had the sins of all the believing world upon him, and had there been ten thousand times more, it had been all one to so infinite a person, God-man; he had made full satisfaction to God's justice. But having so much upon him, did it take away his claim of God, as his God? It did not, but still he said, 'My God, my God.' Was it a claim that did him any good? Was it a useful claim? Yes. For it was made good by his resurrection and ascension; and therefore he might well say, 'I go to my God and your God.' I have overcome the wrath of God due for sin; and therefore when I, that had all the sins of the world upon me, acknowledged God to be my God, and underwent the burden of God's wrath, and satisfied for all sin, you may well say, 'My God;' not only from the pattern of Christ, because he did so, but as a cause. I may say so now, because Christ said so then. For he hath fully satisfied his Father, who had laid that burden on him. You, therefore, that have particular burdens of your sins, and have not that other, but have a conscience troubling you, it is for good; because if you believe, that is taken away. But put case you had the guilt of your own sins, and many sins beside, what is that to this of Christ, who had the guilt of all sin? And therefore let no guile hinder you from a spirit of faith, to say, 'My Father, and my God.' Is Christ ascended to heaven, to be a mediator of intercession to appear before God? For whom? Is it not for sinners? What work is there in heaven for a mediator, if we were not daily sinners? Christ that hath satisfied for sin, biddeth us, after satisfaction, to think of God as a Father, and think of his ascension; even for this end to appear before God for us as our high priest, to make daily peace for us. His blood is of everlasting efficacy. And if Abel's blood cried for vengeance, the blood of Christ crieth for mercy, Heb. 12:24. As the appearing of the blood of Abel spake for vengeance, so the very appearing of Christ speaks enough for mercy to the sinner.
这是建立在宗教的所有重要观点和奥秘之上。例如，主祷文中所有祈求的基础是什么？“我们的父”。我们对所有祈求和信经的每一条都有什么利益？如果没有特定的应用，“我相信上帝是我的父，耶稣基督是我的救主，圣灵是我的圣化者；赦免罪孽和永生属于我”，我们和魔鬼没有什么区别。现在，圣经中的每一个真理都是为了给我们安慰，难道对我们来说不比给魔鬼安慰更多吗？圣经难道只是给我们提供比给魔鬼更多的安慰吗？不是的。但是魔鬼可能会说，对于教会来说，有赦免罪孽的机会，有上帝和救主，但对我来说没有；这就是他的折磨；他无法得到具体的应用。所以圣礼是为了盖印特定的信仰。每个人都要亲自拿起面包和酒，通过特定的信仰，每个人都可以说，基督是我的；他的死是我的；他的血是我的；赦免罪孽和基督的利益都是我的。它不是盖印在云端的一般信仰，而是特定的确信，它属于每个人。 所以按照教义的说法，对罪人进行牧师式的质询是为了让每个相信的人应用它，如果你相信，如果你相信，你将得救；你的罪将得到宽恕。因此，如果我们考虑祈祷和信仰，如果我们考虑圣礼或者使用教义，都会强调特定的信仰。如果我们没有特定的信仰，我们就会失去所有的优点。这也适用于戒律。假设没有特定的人，但每个人都应该特别努力，他们应该戒除这样的罪恶，履行这样的责任。如果他们这样做，他们将得到荣耀；如果不这样做，他们将受到惩罚。在信仰和顺从方面也有同样的道理。一个人在法律上被定罪，即使在法律上没有被点名；因为这里规定了普遍的规则，每个人都应该特别应用它；我不应该做这样和那样的事情。所以，如果一个人不为特定的信仰而努力，就会颠覆一切的目标。再进一步说。现在，如果我削弱了对上帝的爱和基督的爱的特定信仰的兴趣，我就会失去真实的虚弱信仰的安慰。当基督吩咐玛丽去的时候，他们处于什么样的境地呢？ 他们中的一些人否认了基督，他们都离弃了他。然而尽管如此，“去告诉彼得”，告诉他们所有人，“我去见他们的父和他们的神。”所以，一个灵魂对基督的利益，即使是一个虚弱的信仰，伴随着许多软弱，他对基督的利益并没有中断，正如你们所看到的使徒的例子。因此，我恳求你们，让我们在这一点上安慰自己，为一个特定的信仰而努力，并努力维持我们的利益，尽管我们的软弱和过错，尽管我们过去的罪恶。不要让撒旦夺走我们的主张，即上帝是我们在基督里的上帝和父亲。让我们向基督学习；我们无法找到更好的榜样。当基督在十字架上背负着所有信仰世界的罪恶，即使有十万倍的罪恶，对于这位无限的神人来说，都是一样的，他已经对上帝的公义做出了充分的赔偿。但是，尽管他背负了如此多的罪恶，这是否剥夺了他对上帝的主张，即他的上帝？不，他仍然说：“我的上帝，我的上帝。”这是一个对他有好处的主张吗？这是一个有用的主张吗？是的。 因为他的复活和升天使之成为美好；因此他可以说：“我去见我的神和你们的神。”我已经战胜了因罪而来的上帝的愤怒；因此，当我，身上背负着全世界的罪孽，承认上帝是我的神，并承受上帝的愤怒和为所有罪孽赎罪时，你们可以说：“我的神”；不仅仅是因为基督的榜样，因为他那样做了，而且还有一个原因。我现在可以这样说，因为基督那时这样说了。因为他已经完全满足了他的父亲，他的父亲把这个重担放在了他身上。因此，你们那些有自己罪孽的负担，没有其他负担，但是有一个困扰你们的良心，这是好的；因为如果你们相信，那个负担就会被拿走。但是假设你们有自己罪孽的罪恶感，还有许多其他的罪孽，那与基督的罪孽相比又算得了什么呢？因此，不要让欺骗阻止你们对信仰的灵性，说：“我的父亲，我的神。”基督升天到天堂，成为在上帝面前的调解者和代祷者吗？为了谁？难道不是为了罪人吗？如果我们不是每天都有罪人，天堂里还有什么调解者的工作呢？ 基督已经为罪而赎，他要我们在赎罪之后，将上帝看作父亲，并思考他的升天；甚至为了这个目的，他作为我们的大祭司代表我们出现在上帝面前，为我们日常制造和平。他的血具有永恒的功效。如果亚伯的血呼喊复仇，基督的血呼喊怜悯，希伯来书 12:24。正如亚伯的血的显现代表复仇，基督的显现足以向罪人表达足够的怜悯。

It is a comfortable clause that in Hosea 2:19, where God saith, 'He will marry them in everlasting mercy.' So that mercy is a part of the jointure of the church. God will marry them in mercy; in what mercy? In pardoning mercy; as the husband is to bear with the wife, the weaker vessel, not to put her away for infirmities. Shall we attribute mercy to men, and not to God? Can a friend bear the infirmities of a friend, and a husband of a wife? And cannot Christ bear the infirmities of his spouse? And therefore never think that our infirmities may hinder our claim. You see it did not here. But 'go to my Father, and your Father.' This comfort we shall be driven to make use of some time or other, and therefore make use of it now.
在何西阿书 2:19 中，有一条令人舒适的条款，上帝说：“他将以永恒的怜悯与他们结合。”因此，怜悯是教会的一部分。上帝将以怜悯与他们结合；以何种怜悯呢？以宽恕的怜悯；就像丈夫要容忍妻子这个较弱的器皿，不因她的弱点而抛弃她一样。我们能将怜悯归于人，却不能归于上帝吗？朋友能容忍朋友的弱点，丈夫能容忍妻子的弱点，难道基督不能容忍他的配偶的弱点吗？因此，永远不要认为我们的弱点会妨碍我们的权利。你看，这里并没有。但是，“去见我的父，也是你们的父。”这种安慰我们迟早会用到，所以现在就要利用它。

But you will say, This is not comfort for common sort of Christians. It is not, and I intend it not for them. It is children's bread, and it must not be cast to dogs. Therefore they that have not God for their God, and live in any sin, they can lay no claim to him, for they serve another god in their hearts. Their vile courses are instead of their god, and in their affections above their God, and therefore let them not think any promise belongeth to them in that course. Let them think of God as 'a consuming fire,' as 'everlasting burnings,' while they be such, and that their peace is as the peace that the soul hath when the strong man holdeth all in possession; when the conscience is speechless, and God hath given them up to hardness of heart, which is a desperate peace. This belongeth to them that are resolved not to live in any sin, that have given themselves up to God; and yet by reason of the remainder of corruption are driven to make use of that petition which Christ bids them to pray, 'Forgive us our daily sins.'
但你会说，这对普通基督徒来说并不是安慰。确实如此，我也不是为他们而写的。这是儿童的食物，不应该给狗吃。因此，那些没有上帝作为他们的上帝，并活在任何罪中的人，他们不能要求拥有他，因为他们在心中事奉另一个神。他们卑鄙的行径代替了他们的神，并在他们的感情中高于他们的神，因此让他们不要认为任何应许属于他们在那种行径中。当他们是这样的人时，让他们把上帝看作是“烧灭的火”，是“永恒的燃烧”，并且他们的平安就像灵魂在强者占据一切时所拥有的平安；当良心无言以对时，上帝已经让他们变得心硬，这是一种绝望的平安。这属于那些决心不再犯任何罪的人，他们已经把自己献给了上帝；然而由于残存的腐败的缘故，他们被迫使用基督吩咐他们祈祷的那个祈求：“赦免我们每天的罪过。”

Use. Hence issueth this truth, that a Christian may be assured of his salvation in this world. For, first of all, grant that we ought particularly to apply, as God offers himself to us, and that no infirmities nor sins hinders this claim, then what followeth but a Christian, believing and repenting of his sins daily, may be assured that he is in a state of grace, because there be grounds of particular application. That, therefore, which seems to disable that interest, hinders not at all. And therefore labour to maintain that comfortable state of assurance by all means. The grounds of it is, particular application, notwithstanding of all sins and infirmities whatsoever, because Satan envieth it most, because it is a state wherein we honour God most.
使用。因此，这个真理就出现了，一个基督徒可以在这个世界上确信自己的救恩。首先，我们要承认，我们应该特别地接受上帝向我们提供的，没有任何软弱或罪恶会阻碍这个要求，那么接下来的是什么呢？一个基督徒，每天相信并悔改自己的罪恶，可以确信自己处于恩典的状态，因为有特别应用的基础。因此，似乎使这种利益失效的东西根本没有阻碍。因此，要尽一切努力保持这种令人舒适的确信状态。它的基础是，尽管有所有的罪恶和软弱，但仍然有特别的应用，因为撒旦最嫉妒它，因为这是我们最尊重上帝的状态。

Assurance of Salvation
得救的保证

I will not enter largely into the point, because I have spoken of it in other texts; but, forasmuch as concerneth this time, we must labour for that, without the which we cannot go through that which God calleth us to.
我不会详细讨论这个问题，因为我在其他文本中已经谈到过；但是，就目前而言，我们必须努力去做那些，如果没有它，我们就无法完成上帝呼召我们去做的事情。

(1.) There be many duties and dispositions that God requires which we cannot be in without assurance of salvation on good grounds. What is that? God bids us be thankful in all things. How can I know that, unless I know God is mine and Christ is mine? Can I be thankful for that which I doubt of and think I ought to doubt of? Therefore it is such a state, without which I cannot perform other duty; and particularly the grand duty of thankfulness. And what a pitiful state is this, that a man should not be thankful for Christ, nor heaven, nor for the state of another world, that there should be such great matters, and yet they cannot thank God for them.
有许多神所要求的职责和性情，如果没有确信自己在救恩上有良好的根据，我们就无法胜任。那是什么呢？神要求我们在一切事上心存感恩。如果我不知道神是我的，基督是我的，我怎么能知道呢？我能为我怀疑的事情感恩吗？我认为我应该怀疑吗？因此，这是一种状态，没有这种状态，我就无法履行其他的职责，特别是感恩这个重要的职责。这是多么可悲的状态啊，一个人竟然不能为基督、天堂、或者另一个世界的状态感恩，有这么重要的事情，却不能感谢神。

(2.) Again, God enjoineth us to rejoice. 'Rejoice, and again I say, rejoice,' Philip, 4:4. Can a man rejoice that his name is written in heaven, and not know his name is written there? The disciples were very weak now; and yet, notwithstanding all their infirmities, they loved Christ; they cast themselves upon him, and had not chosen another Saviour. Therefore 'rejoice that your names are written in heaven,' Luke 10:20, and how can a man rejoice that knoweth it not to be so? By God's writing of the law in a man's heart, he may know his name is written in heaven. Can a man always rejoice if he hath not grounds why?
（2）再次，上帝命令我们要喜乐。腓立比书 4:4 说：“你们要靠主常常喜乐。”一个人能为自己的名字被写在天上而喜乐，却不知道自己的名字确实被写在那里吗？门徒们现在非常软弱；尽管他们有种种不足，但他们仍然爱基督；他们投靠他，没有选择其他救主。因此，路加福音 10:20 说：“然而，不要因为鬼服了你们就喜乐，要因为你们的名字记录在天上而喜乐。”一个人怎么能喜乐，却不知道自己的名字是否被写在天上呢？通过上帝将律法写在人心上，他可以知道自己的名字被写在天上。如果一个人没有理由，他能一直喜乐吗？

(3.) Again, God requires cheerfulness. 'God loveth a cheerful giver,' 2 Cor. 9:7, and a cheerful doer. It is the disposition that is required in everything. 'Give me thy heart' in everything thou dost, Prov. 23:26. Alas! how can I perform cheerful service to God, when I doubt whether he be my God and Father or no? Shall not I labour for a heart to yield cheerful obedience? Doth it not come deadly off? Surely it doth. We ought to comfort ourselves; and how can a man comfort himself in a condition full of uncertainties? No comforts are comfortable without this, that God is our God and our Father. Unless we know this, comforts themselves are not comfortable unto us. None of the comforts we have, the comforts of this life, are not comforts to us when the soul saith, Perhaps God feeds me to slaughter; and, perhaps, I have these mercies as my portion in this world; and how can he be comfortable when he apprehendeth not, that they issue from a spring of love? Alas! comforts themselves are uncomfortable. And therefore shall not I labour for that without which I cannot be comforted? especially it being a disposition for our good to be thankful, and cheerful, and joyful, and large-hearted.
（3）再次，上帝要求快乐。哥林多后书 9:7 说：“每人要随本心所酌定的，不要作难过的捐输，也不要作勉强的捐输，因为捐得乐意的人是神所喜爱的。”这是在每件事情上所要求的心态。“在你所作的一切事上，要以你的心为准。”（箴言 23:26）唉！当我怀疑他是否是我的上帝和父亲时，我怎么能快乐地事奉上帝呢？难道我不应该为能够顺从快乐而努力吗？这不是一种致命的状态吗？当我们怀疑时，我们应该安慰自己；但在充满不确定性的情况下，一个人怎么能安慰自己呢？如果上帝不是我们的上帝和父亲，那么任何安慰都不会对我们有益。当灵魂说：“也许上帝养育我是为了宰杀我；也许我在这个世界上拥有这些恩惠作为我的份额。”时，我们所拥有的任何安慰都不会对我们有益。当他无法理解这些恩惠是出于爱的源头时，他怎么能感到安慰呢？唉！安慰本身是不舒服的。因此，我不应该为了无法得到安慰而努力吗？尤其是因为这是一种对我们有益的心态，使我们感恩、快乐、喜乐和慷慨。

(4.) God requires a disposition in us that we should be full of encouragements, and strong in the Lord; and that we should be courageous for his cause in withstanding his enemies and our enemies. How can there be courage in resisting our corruptions, Satan's temptations? How can there be courage in suffering persecution and crosses in the world, if there be not some particular interest we have in Christ and in God? It cannot be so. Unless we will deny obedience to all duty enjoyed,* we must have this assurance which enters into all, which is the spirit that quickeneth and enliveneth all. Therefore labour for it.
（4）上帝要求我们具备一种鼓励的态度，要在主里面坚强；要为他的事业勇敢地抵抗他的敌人和我们的敌人。如果没有我们在基督和上帝中的某种特殊利益，我们如何能勇敢地抵抗我们的败坏和撒旦的诱惑呢？如果在世界上遭受迫害和十字架时没有这种特殊利益，我们如何能勇敢呢？这是不可能的。除非我们拒绝履行所有的责任，否则我们必须拥有这种确信，这种确信渗透其中，使一切焕发生机和活力。因此，努力争取它。

Use 2. Else we shall take away the grounds that God enforceth good duties from in Scripture, as he doth enforce duty from this ground, 'As elect, see ye put on bowels of compassion,' Col. 3:12. I beseech you, 'by the mercies of God, offer yourselves a sacrifice to God,' Rom. 12:1. Alas! I know not whether I shall have mercy or no. Why take away your ground and overthrow your principles? And therefore shall not we labour for that state of soul wherein we are fitted to be in that disposition, and to perform duty as God would have us? I therefore beseech you, labour for assurance of salvation.
使用 2。否则，我们将剥夺上帝在圣经中强调的善行的基础，就像他从这个基础上强调责任一样，“作为选民，你们要穿上怜悯的心肠”，歌罗西书 3:12。我恳求你们，“凭上帝的怜悯，将自己献给上帝作祭物”，罗马书 12:1。唉！我不知道我是否会得到怜悯。为什么要剥夺你们的基础，推翻你们的原则呢？因此，我们不应该努力使自己的灵魂达到那种状态，以便在那种心态下履行上帝所要求的责任吗？因此，我恳求你们，努力获得救恩的确信。

That we may maintain it the better, see the grounds of it. It is not in our perfection, for then the poor disciples, where had they been? Alas! they had dealt unfaithfully with Christ. But the ground of firmness is on God's side, the certainty is on God's part, not ours. Tell them, 'I go to my Father, and my God; and their Father and their God.' Though we make breaches every day, yet God breaketh not, as Mal. 3:6, 'Verily, I the Lord am not changeable; and therefore you are not consumed.' We change, ebb and flow, are to and fro, up and down every day, varying in our dispositions. Though there be some root and seed of grace in us always, yet there is a change in our dispositions every day; but it holdeth on God's part. And therefore Christ nameth not any qualification in them to build comfort on, but 'my God and your God' will yet maintain the relation of a Father to you, that have not dealt as you should do; and maintaineth the relation of a God, notwithstanding your fall. So that we maintain not our assurance on any part in us, but on God's love. 'Whom he loveth, he loveth to the end,' John 13:1. Our God unchangeably loveth us, in whom there is not so much as a shadow of change. And therefore in the last of the Hebrews, it is called an 'everlasting covenant.' 'The God of peace that brought again from the dead our Lord Jesus, the great Shepherd of the sheep, through the blood of the everlasting covenant,' Heb. 13:20. By the blood of Christ there is an everlasting covenant. God will be our God to death, and in death, and for ever. For this relation being on God's part, extendeth itself from forgiveness of sins to life everlasting. It is always. The blood of Christ is the blood of an everlasting covenant. 'I will marry thee to me for ever,' Hosea 2:19. It holdeth sure on God's part.
为了更好地保持它，看看它的基础。它不在于我们的完美，因为那样的话，可怜的门徒们会在哪里呢？哎呀！他们对基督不忠诚。但坚定的基础在上帝这边，确定性在上帝这边，而不是我们这边。告诉他们，“我去见我的父和我的上帝；他们的父和他们的上帝。”虽然我们每天都有破裂，但上帝不会破裂，就像玛拉基书 3:6 所说，“我耶和华是不改变的；因此你们仍未灭亡。”我们变化，涨落，每天都在变化，情绪多变。虽然我们内心总是有恩典的根和种子，但我们的情绪每天都在变化；但它在上帝这边保持不变。因此，基督没有提到他们的任何资格来建立安慰，而是“我的上帝和你们的上帝”将继续保持与你们的父的关系，即使你们没有按照应该做的那样行事；并且在你们跌倒之后仍然保持与上帝的关系。因此，我们对自己的确信并不依赖于我们自身的任何部分，而是依赖于上帝的爱。“他所爱的，他爱到底。”（约翰福音 13:1）我们的上帝不变地爱我们，其中没有一丝变化的阴影。 因此，在希伯来人的最后一章中，它被称为“永远的约”。希伯来书 13:20 中说：“那从死里领出群羊至大牧人耶稣的神，愿领你们因血所立永约的平安之神。”通过基督的血，有一个永远的约。上帝将成为我们的上帝，直到死亡，直到永远。因为这种关系是上帝的一部分，它从赦免罪恶延伸到永恒的生命。它是永恒的。基督的血是一个永远的约的血。“我要永远娶你为我的妻子，”何西阿书 2:19。它在上帝这一方面是确实的。

Let us labour to maintain this assurance of salvation from God's love.
让我们努力保持对上帝的爱的救赎的确信。

Use 2. But for our comfort, we must do our parts too, though it begin with God. It beginneth on God's part. He loveth us first, and embraceth us first; and we must love again, and embrace again. We must desire of God grace to answer relation. Therefore I will prescribe some rules, how we may say, God is our God, with comfort. That we may have the comfort of it, by making good our interest in him, to make it good that we are sons, as well as to call him Father; that we are his people, as well as to call him our God; his spouse, as well as call him our husband. And because this cometh from God, join this with all our endeavours: Lord, thou must begin; I desire to shew myself as a spouse to thee; but thou must discover thyself to me. I desire to love thee, but discover thy love first; all I can do is but reflection. Thou must shine on me first. So desire God to reveal himself more and more in Christ Jesus; and then we cannot but carry ourselves to him as we should do in our relation.
使用 2。但为了我们的舒适，我们也必须尽我们的一份力量，尽管它始于上帝。它始于上帝的一方。他先爱我们，先拥抱我们；我们必须再次爱他，再次拥抱他。我们必须向上帝祈求恩典来回应这种关系。因此，我将规定一些规则，以便我们可以舒适地说，上帝是我们的上帝。通过确保我们在他身上的利益得到实现，使我们成为儿子，同时称他为父亲；使我们成为他的子民，同时称他为我们的上帝；使我们成为他的配偶，同时称他为我们的丈夫。并且因为这是来自上帝，所以将这与我们的努力结合起来：主啊，你必须开始；我渴望向你展示自己如何成为你的配偶；但你必须向我显现自己。我渴望爱你，但请先显现你的爱；我所能做的只是反映。你必须先照耀我。所以渴望上帝在基督耶稣里越来越多地向我们显现；然后我们不能不按照我们的关系对待他。

This day we must perform the relation on our sides. There be two words that go to this heavenly bargain. The covenant consisteth of two parts. Now, desire God, by his grace, to enable us to do our part, for he doth both. And desire him, according to his promise, to teach us to love him, and 'to write his law in our hearts,' Jer. 31:33, to do what is good; and circumcise our hearts, and give his Holy Spirit. We ask no more than he hath promised, and so go boldly to him. Lord, thou hast made a covenant with us; we cannot keep it without thee. Thou hast not only promised grace and gifts, but the grace to perform the covenant on our parts must come from thee. And this God will do. Therefore in the use of means, attend upon him; and looking to him, we shall have grace to do our parts, and then maintain this assurance, without which we cannot live as Christians should live.
这一天，我们必须履行我们各自的责任。有两个词与这个天上的交易有关。契约由两部分组成。现在，愿上帝凭借他的恩典使我们能够履行我们的部分，因为他会这样做。并且根据他的应许，愿他教导我们去爱他，并且“将他的律法写在我们的心上”（耶利米书 31:33），去行善；并且割礼我们的心，并赐下他的圣灵。我们只求他所应许的，所以我们可以放心地去求他。主啊，你与我们立了约；我们没有你就无法遵守。你不仅应许了恩典和恩赐，而且在我们履行契约的恩典也必须来自你。而这是上帝会做的。因此，在使用方法时，要侍奉他；并且仰望他，我们将得到履行我们部分的恩典，然后保持这种确信，否则我们无法过上基督徒应该过的生活。

That we may further maintain this relation, that God is our God, let us labour to get into Christ, for it is in him that God is our Father; and to grow up in Christ, to grow more and more, to grow up in faith and in all grace.
为了进一步维持这种关系，上帝是我们的上帝，让我们努力进入基督，因为在他里面，上帝是我们的父亲；并在基督里成长，越来越成熟，信仰和一切恩典也越来越增长。

A gracious Christian never wanteth arguments of assurance of salvation. It is the dead-hearted Christian, the careless Christian. Therefore labour, as to be in Christ, so to grow up in the knowledge of Christ.
一个仁慈的基督徒从不缺乏确信得救的论据。只有那些心灵死寂的基督徒，那些漫不经心的基督徒才会如此。因此，努力不仅要在基督里，也要在对基督的认识上不断成长。

And so to know God in Christ, labour to see the face of God in Christ; for in him are all the beams of his love. As the beams of the sun in a glass are gathered, so the beams of all God's love meet in Christ. So lovely is God in Christ, whatsoever we have in Christ it is from God in Christ. And whatsoever we have from God, it is through Christ; therefore grow in the knowledge of Christ, in faith in Christ. To this end are the sacraments, that we might grow up in him, and be fed into Christ. And then we may make right use of it, as the ordinance that God hath sanctified for this end. And as God doth take us out and set a stamp upon us, so labour to make choice of God more and more, and choice of God in Christ; for there be the two objects of our faith and love. Choose God for our God, and esteem him above all, and renounce all other, and resign ourselves wholly to him; for all is ours when God is ours. He setteth us apart from other men—taking us out—and appropriateth us to himself, chooseth us for his jewels. I beseech you, labour daily to choose God to be your God. If we say, we are God's, let us make choice of him at the same time, and appropriate him with our choice. He is mine in particular. There is renunciation of all others. I have served other gods heretofore; the world, and the flesh, and the favour of man have been my god, but they shall be my god no more. If we choose him not, and appropriate him as ours, and renounce all other, and give ourselves to him, we cannot say he is 'our God.' This we should practise every day. In the solicitation of sin, or despair for sin, make use of this choice, and appropriation, and resignation. If we be tempted to any sin, Why, I am not mine own, I am God's. I have chosen him to be my God; I have appropriated myself to him; I have renounced all other; I have offered myself to him; therefore what have I to do with sin, with this temptation? I have taken the sacrament on it, that God is mine, and Christ is mine, with all his benefits. Therefore if there be any solicitation to sin, make this use of it; and so we shall grow in assurance of our interest in God, when we can make use of it on all occasions.
为了认识基督中的上帝，努力在基督中看到上帝的面容；因为在基督里有他所有的爱的光辉。就像太阳的光束在玻璃中聚集一样，上帝所有的爱都在基督里汇聚。上帝在基督中是如此可爱，我们在基督中所拥有的一切都来自上帝在基督中。我们从上帝那里得到的一切都是通过基督；因此，在对基督的认识中，要在信仰中不断成长。圣礼的目的就是让我们在基督里成长，并在基督里得到滋养。然后我们可以正确地使用它，作为上帝为此目的祝圣的仪式。正如上帝将我们从其他人中分离出来并给予我们印记，我们也要努力越来越选择上帝，并在基督中选择上帝；因为这是我们信仰和爱的两个对象。选择上帝作为我们的上帝，高度尊重他，放弃其他一切，完全归降于他；因为当上帝是我们的时候，一切都是我们的。他将我们从其他人中分离出来，并将我们归为自己的宝贝。我恳求你，每天努力选择上帝作为你的上帝。如果我们说我们是上帝的，让我们同时选择他，并用我们的选择将他归为自己的。 他特别属于我。对其他人的放弃。我以前侍奉过其他的神；世界、肉体和人的喜爱曾经是我的神，但它们不再是我的神。如果我们不选择他，并将他视为我们自己的，放弃其他一切，并将自己奉献给他，我们就不能说他是“我们的神”。我们应该每天都这样实践。在诱惑犯罪或因罪而绝望时，利用这个选择、奉献和放弃。如果我们被诱惑犯任何罪，为什么呢，我不是属于自己的，我是属于上帝的。我选择了他作为我的神；我将自己奉献给了他；我放弃了其他一切；我将自己献给了他；所以我与罪、与这个诱惑有什么关系呢？我已经在圣餐中宣告，上帝是我的，基督是我的，带着他的一切恩惠。因此，如果有任何诱惑犯罪的情况，就利用它；这样我们在上帝的利益上就会增长确信，当我们能在所有场合都能利用它时。

If when we be moved to any sin, by Satan, or our own flesh, which is a devil within us, this is contrary to my covenant, this is contrary to the renewing of the covenant, so often renewed in the sacrament, and therefore I will not commit it. It is contrary to the state I am advanced to, and contrary to my relation. God is my Father and my God, and therefore I must be his; and what have I to do with sin? What hath pride to do with a heart bequeathed to God? What hath lust and filthiness? What hath injustice, or anything else that is sinful, to do in a heart that hath dedicated and consecrated itself to God, who hath given up himself and all he can do, and to whom we have given up all we have? and shall we give our strength to sin and Satan, his enemies?
如果我们被撒旦或我们自己的肉体所引诱而犯任何罪，这与我的盟约相违背，这与在圣礼中不断更新的盟约相违背，因此我不会犯罪。这与我所达到的状态相违背，也与我的关系相违背。上帝是我的父亲和我的神，因此我必须属于他；我与罪有什么关系呢？骄傲与一个奉献给上帝的心有什么关系呢？淫乱和污秽又有什么关系呢？不公正或其他任何罪恶在一个已经奉献和献身给上帝的心中有什么事情呢？上帝已经将自己和他所能做的一切都交出来，我们也已经将我们所有的一切都交给了他，我们还要将我们的力量交给罪恶和撒旦，他的敌人吗？

Thus we should grow in assurance, exercising the increase and knowledge of our interest. I beseech you, therefore, let us use these and the like things to make God our God. And if any temptation to sin be joined, as Satan cannot but solicit to sin, so he laboureth when we have sinned to tempt to despair for sin; for they be the two ways by which Satan prevails. Now, fetch comfort against both from hence, 'God is my God and my Father,' and Christ teacheth them to call him so; and therefore, notwithstanding sin, I may go to God and call him Father. The disciples, though their sin was great, yet on their humility they were to acknowledge God to be their Father and their God. And therefore answer Satan: I ought not to abuse, and break off, and deny my interest in God as my Father and my God for any sin, because the disciples did not so; and Christ hath taught how to make use of God, and to acknowledge him for my comfort. We cannot have a better guide than God; and therefore never think of God but as 'our God and our Father,' and labour to answer all Satan's temptations in that kind from hence.
因此，我们应该增长信心，运用我们的兴趣的增长和知识。因此，我恳求你们，让我们利用这些和类似的事情使上帝成为我们的上帝。如果有任何引诱犯罪的诱惑，正如撒旦无法不引诱犯罪一样，当我们犯罪时，他努力引诱我们对罪恶感到绝望；因为这是撒旦取得胜利的两种方式。现在，从这里找到对抗这两种诱惑的安慰，'上帝是我的上帝和我的父亲'，基督教导他们这样称呼他；因此，尽管有罪，我仍然可以去找上帝并称他为父亲。门徒们，尽管他们的罪大恶极，但在他们的谦卑中，他们应该承认上帝是他们的父亲和上帝。因此，回答撒旦：我不应该因为任何罪行滥用、中断和否认我在上帝作为我的父亲和我的上帝方面的利益，因为门徒们没有这样做；基督已经教导了如何利用上帝，并承认他为我的安慰。我们不能有比上帝更好的指导者；因此，永远不要把上帝当作'我们的上帝和我们的父亲'以外的东西来思考，并努力从这方面回答撒旦的所有诱惑。

Use 4. Again, This assurance, that God is our God in Christ, and our Father, is wrought by the sealing of the Spirit, and sanctifying of us; therefore take heed we grieve not the Spirit of God. God's Spirit moveth our hearts oftentimes in hearing the word, or reading, or praying; when we have any good motions, or when we entertain them; and therefore do not grieve the Spirit of God, whose office is 'to seal us to the day of redemption,' to assure us God is our God and our Father in Christ. Grieve him not, lest he grieve us, by racking and tormenting our consciences. That is the way to maintain our interest. Take heed of crossing the Spirit, especially by any sin against conscience. Conscience is God's deputy. Grieve not the Spirit. Grieve not conscience, for conscience is God's deputative. It is a little god within us. And therefore, if we will not alienate God from us, to whom we have given ourselves if we be true believers, do nothing against his deputy and agent, the Spirit that sanctifieth and sealeth us to the day of redemption.
再次使用 4。这个保证，上帝在基督里是我们的上帝和我们的父亲，是由圣灵的印记和使我们成圣而产生的；因此要小心，不要使上帝的圣灵忧伤。上帝的圣灵常常在我们听道、读经或祷告时感动我们的心；当我们有任何善良的动机时，或者当我们接纳这些动机时；因此，不要使上帝的圣灵忧伤，他的职责是“将我们印上救赎的日子”，向我们保证上帝在基督里是我们的上帝和我们的父亲。不要使他忧伤，免得他通过折磨我们的良心来使我们忧伤。这是保持我们的利益的方法。要小心不要违背圣灵，尤其是不要犯任何违背良心的罪。良心是上帝的代理人。不要使圣灵忧伤。不要使良心忧伤，因为良心是上帝在我们内心的小神。因此，如果我们不愿将上帝与我们疏远，而我们已经将自己献给了他，如果我们是真正的信徒，就不要做任何违背他的代理人和使者，那位使我们成圣并将我们印上救赎的圣灵的事情。

This is the way to maintain assurance, that God is our God. For men may be led with a spirit of presumption, and say, God is my God. But if conscience telleth them, they live in sin against conscience and the motions of the Spirit, and suppress them, and kill them, as births that they would not have grow in their hearts; then they cannot say God is my God, but conscience telleth them they lie. And therefore, I beseech you, labour for an holy life. That faith that maketh this claim, that God is my Father and my God, is a purifying faith, 1 John 3:3. It is a faith quickening the soul, a faith purifying, a faith cleansing. Faith is wonderfully operative, especially having these promises. What promises? 'I will be your God and your Father.' 'Having such promises, let us cleanse ourselves from all filthiness of flesh and spirit, and grow up in all holiness in the fear of the Lord.' And therefore labour for that faith that layeth hold upon this privilege, God is our Father and our God. Make it good by this, that it be a purifying faith, an operative faith, that worketh by love, that sheweth itself in our conversation. The more we labour and grow this way, the more we grow in assurance of salvation.
这是保持确信上帝是我们的上帝的方式。因为人们可能会被傲慢的精神引导，说上帝是我的上帝。但如果良心告诉他们，他们在良心和圣灵的感动面前生活在罪恶中，并且压制它们，杀死它们，就像他们不希望在他们的心中生长的婴儿一样，那么他们不能说上帝是我的上帝，而是良心告诉他们他们在撒谎。因此，我恳求你们，努力过圣洁的生活。使这个要求上帝是我的父亲和我的上帝的信仰是一种净化的信仰，约翰一书 3:3。这是一种使灵魂复活的信仰，一种净化的信仰，一种洁净的信仰。信仰是非常有效的，尤其是有了这些应许。什么应许？“我将成为你们的上帝和父亲。”“有了这些应许，我们就要洁净自己，远离肉体和灵魂的一切污秽，在主的敬畏中成长。”因此，努力追求那种抓住这个特权的信仰，上帝是我们的父亲和上帝。通过这个使它成为一个净化的信仰，一个有效的信仰，通过爱而工作，在我们的交往中展示出来。 我们越努力和成长，我们在得救的确信上就越增长。

Beloved, favour cannot be maintained with great persons without much industry, and respect, and observance of distance. A man that will maintain the favour of great persons must be well read in their dispositions, must know how to please them, and yield them all observance and respect. And shall we think then to preserve respect with God without much industry and holiness? It cannot be. 'And therefore give all diligence,' not a little, 'to make your calling and election sure,' 2 Peter 1:10. It requireth all diligence, it is worth your pains. We live on this, that he is our God, and will be our God to death and in death, for ever and ever. That God is our God to everlasting, that he is of an equal extent with the soul, he liveth to fill it and make it happy, our souls being of an eternal subsistence. Therefore it standeth us upon 'to give all diligence to make our calling and election sure,' else it will not be maintained. Why do not Christians enjoy the comforts of this, that God is their God in Christ, more than they do? The reason is, they be negligent to maintain intercourse between God and them. We must know our distances, there must be reverent carriage to God, Ps. 2:11. A loose Christian can never enjoy the comforts of God. He is so great, and we so mean, we ought to reverence him, we ought to 'love him with fear, and rejoice with trembling,' Ps. 2:11. Humble thyself to walk with thy God. Where there is a great deal of humility, it maintaineth friendship. We cannot walk with God as a friend, as Abraham is said to be God's friend. We must acknowledge ourselves to be 'dust and ashes,' know him in his greatness, and ourselves in our meanness, if he will maintain this to our hearts, that God is our God. If we be careful to maintain this, surely he that delighteth himself in the prosperity of his servants will delight to make himself more and more known to us, that we may be assured of our salvation.
亲爱的，如果没有付出大量的努力、尊重和保持适当的距离，就无法与伟大的人保持好感。一个想要得到伟大人物青睐的人必须对他们的性格了如指掌，知道如何取悦他们，并对他们表示尊敬和敬意。那么，我们能指望在上帝面前保持尊重而不付出大量的努力和圣洁吗？不可能。因此，我们要“竭力使你们所蒙的恩召和拣选稳固”，彼得后书 1:10。这需要付出全部的努力，但这是值得的。我们活在这个事实中，上帝是我们的上帝，他将一直是我们的上帝，直到死亡和永恒。上帝是我们永恒的上帝，他与灵魂的范围相等，他活着以填满并使灵魂幸福，因为我们的灵魂具有永恒的存在。因此，我们必须“竭力使你们所蒙的恩召和拣选稳固”，否则它将无法保持。为什么基督徒不能比他们更多地享受上帝在基督里是他们的上帝的安慰呢？原因是他们忽视了与上帝之间的交往。我们必须知道我们与上帝之间的距离，对上帝必须保持敬畏的态度，诗篇 2:11。 一个松散的基督徒永远无法享受上帝的安慰。他是如此伟大，而我们如此渺小，我们应该敬畏他，我们应该“带着敬畏之心爱他，战兢而喜乐”，诗篇 2:11。谦卑地与上帝同行。在谦卑中保持友谊。我们不能像亚伯拉罕那样与上帝同行，成为上帝的朋友。我们必须承认自己是“尘土和灰烬”，认识他的伟大，认识我们的渺小，如果他愿意将这一点保持在我们的心中，那么上帝就是我们的上帝。如果我们努力保持这一点，那么喜悦他的仆人的繁荣的上帝必然会喜悦地让自己越来越多地为我们所认识，以确保我们的得救。

All that hear me are such as have not yet made choice of God to be their God, or have made choice. Let me speak a word to both; for there be many that yet have their choice to make, that have other lords and other gods to rule over them. Let them consider what a fearful state it is not to be able to say, in regard of life everlasting, 'God is my God and my Father.' They can say they be God's creatures; but what a fearful condition is it not to be able to say, God is my Father. Will not these know whom he is not a God to in favour, he will be a God to in vengeance? He must be a friend or enemy. There is no third in God. God and the devil divide all mankind. They share all. If thou be not God's, and canst not say so on good titles, thou art the devil's. Yet God is daily pulling men out of the kingdom of the devil, by opening their eyes to see their miserable condition; yet all go under these two grand titles, God's and the devil's. If thou canst not say, God is thy God, then the devil is thy god; and what a fearful condition is it to be under the god of the world by a worldly, carnal disposition! And perhaps thou mayest die so, if thou be not careful to get out of it. If God be not our God, he is our enemy; and then creatures, angels, devils are against us, conscience against us, word against us. If he be for us, who is against us? If he be against us, who is for us? A terrible condition, and therefore get out of it, I beseech you.
所有听到我的人，都是那些尚未选择上帝作为他们的上帝，或者已经做出选择的人。让我对两者都说一句话；因为还有许多人需要做出选择，他们有其他主宰和其他神来统治他们。让他们考虑一下，不能在永生的事上说“上帝是我的上帝和我的父亲”是多么可怕的状态。他们可以说他们是上帝的创造物；但不能说上帝是他们的父亲，这是多么可怕的情况。这些人不知道，他对谁不是一个仁慈的上帝，他对谁就是一个复仇的上帝？他必须是朋友或敌人。在上帝那里没有第三者。上帝和魔鬼分割了所有人类。他们分享一切。如果你不是上帝的，也不能凭借良好的资格说是，那么你就是魔鬼的。然而，上帝每天都在通过开启人们的眼睛，让他们看到自己的悲惨状况，将人们从魔鬼的王国中拯救出来；然而，所有人都在这两个重要的称号下，上帝的和魔鬼的。如果你不能说上帝是你的上帝，那么魔鬼就是你的神；而且，通过世俗、肉体的倾向，成为世界之神的奴仆，这是多么可怕的情况！也许你会这样死去，如果你不小心摆脱它。 如果上帝不是我们的上帝，他就是我们的敌人；那么生物、天使、恶魔都与我们为敌，良心与我们为敌，话语与我们为敌。如果他与我们同在，谁能与我们为敌？如果他与我们为敌，谁能与我们同在？这是一个可怕的境地，因此我恳求你们离开这种境地。

But how shall I do? Is there mercy for such a wretch? Yea, he offereth himself to be thy God if thou wilt come in. Wherefore serveth our ministry, the word of grace, but to preach life to all repentant sinners. 'He that confesseth and forsaketh his sins shall have mercy.' And therefore God hath ordained ambassadors of peace to proclaim if you will come in. And he entreateth you to come in, and he chargeth and commandeth you. You be rebels, not only against him, but enemies to your own souls if you do not. And therefore I beseech you, if you be not yet come in. Add this more, you be sacrilegious persons if you be not Christians in earnest. Have not you given yourselves to God in baptism? And have not you in your lives given yourselves to lusts which you renounced at your baptism? Now you have alienated yourselves from God, to whom you were dedicated. Did not you engage yourselves to God in your baptism? And is not he willing to receive you? He thought of you when you could not think of yourselves. And therefore, as it bindeth you over to greater punishment if you will not come in, but continue sacrilegious persons from God to whom you have dedicated yourselves, so God preventeth* you with mercy.
但是我该怎么办呢？对于这样一个可怜的人，是否有怜悯之处？是的，他愿意成为你的上帝，只要你愿意接受。我们的事奉，恩典的话语，有何用处，不就是向所有悔改的罪人宣讲生命吗？“承认并放弃自己的罪孽，必蒙怜悯。”因此，上帝派定了和平的使者，宣告只要你愿意接受，他就恳求你进来，并且责令你进来。如果你不进来，你不仅是对他的叛逆，也是对自己灵魂的敌人。因此，我恳求你，如果你还没有进来，再加上这一点，如果你不是真心的基督徒，你就是亵渎的人。难道你们没有在洗礼中将自己献给上帝吗？在你们的生活中，难道你们没有将自己献给你们在洗礼中放弃的欲望吗？现在你们已经背离了你们所奉献的上帝。在你们的洗礼中，你们不是承诺了自己给上帝吗？他不愿意接纳你们吗？在你们还不能为自己考虑的时候，他就已经为你们着想了。 因此，如果你不愿意归降，而是继续作为亵渎上帝的人，你将会受到更严厉的惩罚，因为你已经将自己奉献给了上帝。但是，上帝会以怜悯之手阻止你们。

He encourageth by the seal of election in baptism to make it good by faith, without which it will do no good, being but a seal to a blank. Therefore how many encouragements have you to come in? Take God's gracious offer. He giveth you time. Make your peace. It is nothing but wilful rebellion to stand out against God.
他通过洗礼中的选民印证来鼓励人们凭借信仰使之成为真实，否则它将毫无作用，只是一个空白的印证。因此，你有多少鼓励来接受呢？接受上帝慈爱的恩赐吧。他给予你时间。与上帝和好吧。对抗上帝只是故意的叛逆。

For they that have given themselves to God, and now renewed their interest in him by the sacraments, let them conceive what a word of comfort they have in this, that Christ is theirs and God is theirs. What an ocean of comforts is it when all things leave you, as all things will; yet we have God, that will be a God for evermore. At the time of death, what comfort will it be to say, God is mine, Christ is mine. Life is mine no longer; world is mine no longer; friends forsake me, but I am interested in God, and have made covenant with God, who is a God for ever. The covenant I have made is an 'everlasting covenant.' It is of that largeness, the comfort is, that the angels themselves admire it,* the devils envy it, and it is a matter of glory and praise in heaven for ever. Therefore make much of such a privilege, that is the envy of devils, the admiration of angels, that is the joy of a Christian's heart here, and matter of glorifying God for ever, world without end. That God in Christ is become his God here and for ever, it is a ravishing consideration. It is larger than our hearts. Here be comforts larger than the capacity of our hearts. Cor vestrum soli Deo patere debet: our hearts ought all to lie open to divine things, for they have more in them than the heart can contain. If we will shut them, shut them to worldly things. Oh the comfort of a Christian that hath made his state sure: let him glory in the Lord.
对于那些已经将自己奉献给上帝，并通过圣礼重新对他产生兴趣的人来说，让他们想象一下这是多么令人安慰的话语，基督是他们的，上帝是他们的。当一切都离开你时，这是多么丰富的安慰，因为一切都会离开你；然而我们拥有上帝，他将永远成为我们的上帝。在临终时，能够说上帝是我的，基督是我的，这将是多么安慰。生命不再属于我；世界不再属于我；朋友离弃我，但我与上帝有关系，与上帝立约，他是永远的上帝。我所立的约是一个“永远的约”。它是如此广大，安慰之处在于，连天使们都对此感到惊叹，恶魔们也嫉妒，而在天堂中，这是一个永远的荣耀和赞美的事情。因此，珍惜这样的特权，这是恶魔所嫉妒的，天使所钦佩的，这是基督徒在这里的喜乐，是永远荣耀上帝的事情，直到世界的尽头。上帝在基督里成为他的上帝，现在和永远，这是一个令人陶醉的思考。这比我们的心还要广大。这里有比我们心灵容量还要大的安慰。 我们的心应该完全向神敞开：因为神的事物比心灵所能容纳的更多。如果我们要关闭它们，就关闭对世俗事物的向往。哦，一个确信自己的基督徒的安慰：让他在主里夸耀。

There be three degrees of glory in all. Let him glory under hope of glory, glory in afflictions, and glory in God; that is, we glory in God to be our God. That in the sharing and dividing of all things God hath given himself to us; and what an offer is this, that when God divideth this world to the children of men, you shall have this and that, but you shall not have me. But to his children he hath given himself, and he hath nothing better to give, and indeed there is nothing else needs. For there is more in it than we can speak. But that when God divideth all things he should give such a share as himself, is not this a glory, that a poor creature should have God to be his, and all he hath to be his, to make use of it in life and in death? It is worth all the world; it is worth our endeavours 'to make our calling and election sure,' when we may have this comfort from it, 2 Peter 1:10.
在所有的事物中，有三个荣耀的层次。让他在荣耀的希望下荣耀，荣耀在苦难中，荣耀在上帝中；也就是说，我们荣耀上帝成为我们的上帝。在分享和分配上帝所赐予的一切中，他将自己给了我们；这是一个怎样的提议，当上帝将这个世界分给人类的子女时，你将拥有这个和那个，但你将不能拥有我。但对于他的子女，他已经将自己给了他们，他没有更好的东西可以给予，实际上也没有其他需要的东西。因为其中包含的东西超出了我们所能言说的。但当上帝分配一切时，他应该给予像他自己这样的份额，这难道不是一种荣耀吗？一个可怜的生物应该拥有上帝作为他的上帝，拥有他所有的一切，在生活和死亡中使用它？这是世界上所有的一切都值得的；当我们可以从中得到这样的安慰时，我们的努力“使我们的呼召和选民确定”是值得的，彼得后书 1:10。

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A Heavenly Conference by Richard Sibbes, Copyright © 2017
《天堂的会议》（Richard Sibbes 著，版权所有 © 2017）

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