Exposition of Philippians Chapter 3
腓立比书第三章的阐述

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

Table of Contents
目录

Introduction
介绍

Verse 1: To write the same things to you
第一节：给你写同样的事情

Verse 2: Beware of Dogs
第二节：小心狗

Verse 3: For we are the circumcision
第三节：因为我们是割礼的人

Verse 4: Though I might also have confidence in the flesh
诗篇 4：虽然我也可能对肉体有信心

Verse 5: Of the stock of Israel
以色列的后裔

Verse 6: Concerning zeal, persecuting the church
关于热心，迫害教会

Verse 7: But what things were gain to me, those I count loss for Christ
但我以前认为有益的事，因基督而看作是损失

Verse 8: Yea doubtless, and I count all things but loss
诗篇 8：是的，毫无疑问，我认为一切都是损失

Verse 9: And be found in him
诗篇 9：在他里面被发现

Verse 10: And the fellowship of his sufferings
第 10 节：与他的苦难的交流

Verse 11: If by any means I might attain to the resurrection of the dead

Verse 12: Not as though I had already attained, either were already perfect
第 12 节：并不是说我已经达到了，或者已经完美了

Verse 13: Brethren, I count not myself to have apprchended
第 13 节：弟兄们，我不认为自己已经领悟到

Verse 14: I press towards the mark
我努力追求目标

Verse 15: Let us therefore, as many as be perfect, be thus minded
15 节：因此，我们这些完全的人，应该这样思想

Verse 16: Nevertheless, whereto we have already attained, let us walk by the same rule
然而，无论我们已经达到了什么地步，让我们按照同样的准则前行

Verse 17: Brethren, be followers together of me
弟兄们，一同跟随我

Verse 18: For many walk, of whom I have told you often
第 18 节：有许多人行事不端，我曾多次告诉过你们

Verse 19: Whose end is destruction

Verse 20: For our conversation is in heaven
我们的谈话在天上

Verse 21: Who shall change our vile body
第 21 节：谁将改变我们卑贱的身体

Introduction
介绍

AN EXPOSITION OF THE THIRD CHAPTER OF THE EPISTLE OF ST PAUL TO THE PHILIPPIANS
对腓立比书第三章的阐述

Finally, my brethren, rejoice in the Lord.—PHILIP. 3:1.
最后，我的弟兄们，在主里要喜乐。-腓立比书 3:1

THIS chapter contains a general exhortation to several duties. In this verse you have the manner of doing them—all must be done in rejoicing. From thence he proceeds to back other particular exhortations, with reasons and examples of himself, which we will speak of particularly when we come at them. Now in this verse I will speak first of the compellation, 'brethren;' then of the exhortation, 'rejoice;' and lastly, of the limitation, 'in the Lord.'
本章包含对多种职责的一般劝告。在这节经文中，你可以看到完成这些职责的方式——所有事情都必须在喜乐中完成。从那里，他继续支持其他具体的劝告，附带他自己的理由和例子，我们将在接下来的部分详细讨论。现在，在这节经文中，我首先会谈到称呼“弟兄们”，然后是劝告“喜乐”，最后是限制条件“在主里”。

1. The appellation, 'brethren.' By this loving compellation he labours to enter into their hearts and affections; well knowing that exhortations are of the more force, being directed to those that are persuaded of the good affection of the speaker. If exhortation comes from the pride of a man, the pride of a man in the hearers will beat it back, and give entertainment thereunto.
称呼“弟兄们”。通过这个充满爱意的称呼，他努力进入他们的心灵和情感之中；深知劝告对那些相信说话者好意的人更有力量。如果劝告来自一个人的骄傲，听者的骄傲会将其击退，并接受它。

But why are Christians brethren?
但为什么基督徒是兄弟姐妹呢？

First, They have the same beginning of life from the same Father: as also they have the same common brother, that is, Christ. They have the same womb, the church; the same food, the word of God. They have the same promises; they are all heirs, all born to an inheritance.
首先，他们都来自同一个父亲，拥有相同的生命起源；同样，他们有着同一个共同的兄弟，即基督。他们拥有同一个母体，即教会；同样的食物，即上帝的话语。他们拥有同样的应许；他们都是继承者，都生来拥有一个产业。

Furthermore, the word brother is a word of equality and of dignity: of equality—though in personal callings one is superior to other, yet this takes not away the common brotherhood. This should fill up the valleys of men's hearts dejected here, in regard of their mean estates; as also pull down the mountains of the proud hearts of men, lifted up through these outward things. Kings must not lift up themselves in disdain of others, because all these personal respects end in death; we carry them not to heaven. And in those respects that we agree in here, as in grace and goodness, we shall continue united for ever. And yet must we honour such as are in eminency, and acknowledge them as men worthy of all respect, and give them dignity according to their places.
此外，兄弟这个词是平等和尊严的词：平等——尽管在个人职业中有人比其他人更优越，但这并不消除共同的兄弟关系。这应该填满人们心中因低微地位而沮丧的山谷，也应该推倒因这些外在事物而骄傲的人们心中的高山。君王不应该因为这些个人尊重而鄙视他人，因为所有这些个人尊重都以死亡告终；我们不能把它们带到天堂。在我们在这里达成一致的那些方面，如恩典和善良，我们将永远保持团结。然而，我们必须尊重那些卓越的人，并承认他们是值得尊重的人，并根据他们的地位给予他们尊严。

But further, this is a name of dignity. It argues that we are not basely born, that we are sons of God and heirs of heaven. Christ after his resurrection, the first term he gives his disciples, 'Tell my brethren,' saith he, 'I go to my Father and their Father.'
但更进一步，这是一个尊贵的名字。它表明我们并非卑贱出生，我们是上帝的儿子，天堂的继承人。基督在复活后，首先告诉他的门徒的是：“告诉我的弟兄们，我要去见我的父和你们的父。”

This word is also a word of love; and therewith the apostle insinuates the affections of the Philippians. Examine therefore thy affections towards the sons of God. If we love and respect them as our own brethren, good is our estate; if we hate them, our estate cannot be good.
这个词也是爱的词语；使徒暗示了腓立比人的感情。因此，检查一下你对神的儿子们的感情。如果我们像对待自己的兄弟一样爱和尊重他们，我们的状态就是好的；如果我们憎恨他们，我们的状态就不会好。

And in the second place, Let not this word be appropriated to some, and not to others, which are notwithstanding of the same number. For one brother cannot make another no brother; for it is one and the same Father that makes brethren. So long therefore as thou seest anything of Christ in any, break not off thy affection, and disdain not the name of brother to such; for where the Spirit is, it works in us a resemblance of God; and where it stamps his image, it makes them brethren.
其次，不要将这个词语专属于某些人，而排除其他同样数量的人。因为一个兄弟不能使另一个不再是兄弟；因为使人成为兄弟的是同一个父亲。所以，只要你在任何人身上看到基督的一点，不要中断你的情感，也不要对这样的人厌弃兄弟的称呼；因为在那里有圣灵的地方，它在我们身上产生了对上帝的相似之处；并且在它印刻上他的形象的地方，它使他们成为兄弟。

2. Exhortation, 'rejoice.' It is not only an affection, but a duty that we are enjoined. Wherein first observe,
劝告，“喜乐”。这不仅是一种情感，也是我们被吩咐的责任。首先要注意的是，

(1.) It is a Christian's duty to rejoice. It is commanded here. Ministers are enjoined to speak comfort to such, Isa. 40:1, 'Comfort ye, comfort ye, my people;' and Christ came to 'bind up the broken in heart,' Isa. 61:1, and the ministers sent to shew men their unrighteousness, Job 33:23. The spirit that is in such is the spirit of joy; and therefore joy is reckoned as a fruit of the spirit, Gal. 5:22.
(1.) 基督徒有责任欢喜。这是在这里被命令的。牧师被吩咐要对这样的人说安慰话，以赛亚书 40:1，“你们要安慰，安慰我的百姓。”基督来是为了“医治伤心的人”，以赛亚书 61:1，并且被派去向人们展示他们的不义，约伯记 33:23。在这样的人里面的灵是喜乐的灵；因此，喜乐被认为是圣灵的果子之一，加拉太书 5:22。

And why should not Christians rejoice? They are free from the spiritual Egypt, from greatest miseries. Nay, why should not we sing as the Israelites did after their deliverance? Our enemies and deliverance is far greater than theirs. And we have the greatest prerogatives. We have here an assured hope of eternal perfect happiness hereafter; we have 'peace with God,' Rom. 5:1. We have free access in all our wants to the throne of grace; and we have a God ready to hear all our prayers, and to help us. We have many gifts already received. Christ is already given us. We are in a state of regeneration. And for the time to come, we have promises from God, the God of truth, that nothing shall separate us from Christ. Surely these are great causes of joy in us; and having such things as these, we dishonour them, the giver of them, and ourselves and our profession, if we rejoice not in them.
为什么基督徒不应该欢喜呢？他们已经摆脱了属灵的埃及，摆脱了最大的苦难。不，为什么我们不应该像以色列人在得到解救后那样歌唱呢？我们的敌人和解救比他们的更伟大。而且我们拥有最大的特权。我们在这里有一个确信的希望，即来世将会得到永恒的完美幸福；我们与上帝和好了，罗马书 5:1。我们在一切需要中都可以自由地接近恩典的宝座；我们有一个随时准备听取我们所有祷告并帮助我们的上帝。我们已经得到了许多恩赐。基督已经赐给了我们。我们处于重生的状态。而且对于未来，我们有来自上帝的应许，这位真实的上帝保证没有什么能将我们与基督分开。毫无疑问，这些都是我们欢喜的重要原因；如果我们不为这些欢喜，我们就是在亵渎这些赐予我们的东西，亵渎赐予我们这些东西的主，亵渎我们自己和我们的信仰。

(2.) In the second place observe, that it belongs only to Christians to rejoice. Others have neither cause of joy, nor commandment to rejoice. The ministers and prophets are bidden to bid such howl and lament, to shew them their miserable estate.* And indeed what ground can a condemned person have of joy? For the wicked, till they have remission of sins, they are in a damned estate; and though they will snatch this to themselves and say that they are sure to be saved, yet is salvation not their portion. They joy indeed, but it is in sin; in seeing or doing evil to others. Or if sometimes they joy in the gospel (for a wicked man may do so), it is but a forced joy, and much like hot waters to a cold fit of an ague. It brings heat and expulses cold for the present, but it burns them after. So this joy seems to comfort them now, but when trial comes it fails him, and makes him more disconsolate to see himself thus beguiled. Fitter it were for such to be first humbled and brought to the sight of their estate, than to administer comfort to them. To speak peace where none belongs is to undo men. It is the broken that must be healed, and the weary that must come to Christ.
（2）其次要注意的是，只有基督徒才能欢喜。其他人既没有欢喜的理由，也没有欢喜的命令。牧师和先知被命令让这些人哀号和哀悼，以显示他们的可怜境地。事实上，一个被判了罪的人有什么欢喜的理由呢？对于恶人来说，在他们得到罪赦之前，他们处于被定罪的状态；虽然他们会把这个赋予自己，并说他们肯定会得救，但救恩并不属于他们。他们确实欢喜，但是这是在罪恶中；在看到或对他人行恶时欢喜。或者，即使有时他们在福音中欢喜（因为恶人也可能这样做），那也只是一种被迫的欢喜，很像对寒战的热水。它给他们带来了热量，驱散了寒冷，但之后却会烧伤他们。所以这种欢喜似乎现在安慰了他们，但是当考验来临时，它会让他们更加忧伤，因为他们看到自己被欺骗了。对于这样的人来说，首先应该谦卑并看到自己的境地，而不是给他们安慰。在没有安慰的地方说平安话是在毁灭人。需要医治的是受伤的人，需要来到基督的是疲倦的人。

(3.) Limitation. In the third place, observe the limitation of this joy: it must be 'in the Lord;' that is, in Christ, who in the New Testament is often called Lord. And he is our Lord: first, by gift; God hath given us all to Christ. Secondly, by conquest; he hath gotten victory of Satan. And thirdly, by marriage; and therefore we may well call him Lord, and rejoice in him, because he is our Lord; for by him we come to conquer all our enemies; by him we have peace, Rom. 5:1. He makes Us kings and priests, and brings us to heaven.
（3）限制。第三点，要注意这种喜乐的限制：它必须是“在主里面”；也就是说，在基督里面，他在新约中经常被称为主。他是我们的主：首先，是因为赐予；上帝把我们都赐给了基督。其次，是因为征服；他战胜了撒旦。第三，是因为婚姻；因此我们可以称他为主，并因他而欢喜，因为他是我们的主；因为通过他，我们能够战胜所有的敌人；通过他，我们得到了和平，罗马书 5:1。他使我们成为君王和祭司，并带领我们进入天堂。

Now, for the practice of this duty of rejoicing in the Lord, that we may be encouraged, let us consider how it is a means not only of adherence to God, but also of obedience to his laws.
现在，为了实践这个在主里欢喜的责任，以便我们得到鼓励，让我们考虑一下它不仅是坚守上帝的方式，也是遵守他的法律的一种手段。

[1.] Adherence to God. Joy, if it be found,* knits us firm to God, so as we rest contented in him as our only and sufficient joy, seeking for no other joy in any other thing. To us Christ is made 'all in all' that we should solace ourselves in his fulness, which if we truly do, we will count all other things as despised, assuring ourselves they cannot minister or add any jot of sound comfort at all; and therefore will not endure any thought of mixture of other things with Christ, thereby to make him more sufficient and complete for our joys to rest on.
[1.] 坚守对上帝的信仰。如果我们能找到快乐，它会将我们紧密地与上帝联系在一起，使我们满足地依靠他作为我们唯一和足够的快乐，不在其他事物中寻求其他的快乐。对我们来说，基督成为了“一切”，我们应该在他的丰盈中安慰自己，如果我们真正这样做，我们会认为其他一切都是被蔑视的，确信它们无法提供或增加任何真正的安慰；因此，我们不会容忍将其他事物与基督混合在一起的想法，以使他对我们的喜悦更加足够和完整。

[2.] Obedience to his laws: for joy stirs up cheerfulnsss to every duty, and makes all duties acceptable to God and man. For the want hereof many are dead and dull in good duties; and where a large portion of this joy is, it will remove all lets and delays to duty. It doth not only enable us to, but in, duty. Cain no doubt came cheerfully to a good duty, to sacrifice; but for want of this cheerful and joyful spirit, what was his behaviour in the performance thereof? 'His countenance was cast down,' Gen. 4:6. This God espies suddenly, and so he doth in all our dull performances. For he looks things should be done cheerfully, and reason too, for he hath left us a treasure of excellent promises to encourage us. We see it in men. They love when a thing is done cheerfully; they know it betokens love in the party that doth it: and can we then think it strange that God requires it? Again, if we can fashion ourselves to this duty, God hath promised to increase our joy more abundantly. And he performed it to Hezekiah, 2 Chron. 29:36. He will give delight as a reward to him that delighteth in his work. And therefore we ought to labour to bring ourselves to this duty; to the obtaining of which observe these directions.
服从他的法律：因为喜乐激发了对每一项任务的愉快，使所有任务对上帝和人都可接受。由于缺乏这种喜乐，许多人在善行中变得死气沉沉；而当这种喜乐的份额很大时，它将消除所有对任务的阻碍和延迟。它不仅使我们能够履行任务，而且在任务中。毫无疑问，该隐愉快地履行了一个善行，即献祭；但由于缺乏这种愉快和喜乐的精神，他在履行中的行为如何呢？《创世记》4:6 说：“他的脸色就变了。”上帝立即看到了这一点，我们所有的死气沉沉的表现他都看得到。因为他希望事情能够愉快地完成，这也是合理的，因为他给了我们宝贵的应许来鼓励我们。我们在人们身上看到了这一点。他们喜欢事情愉快地完成；他们知道这意味着做事的一方有爱心：那么我们能认为上帝要求这是奇怪的吗？此外，如果我们能使自己适应这个任务，上帝已经应许要更丰富地增加我们的喜乐。他也向希西家实现了这个应许，《历代志下》29:36。他会将喜悦作为对那些喜悦于自己工作的人的奖赏。 因此，我们应该努力使自己履行这个责任；为了获得这个责任，请遵循以下指导。

Means to get joy. First, Consider that joy comes from faith. For it is the sense of our reconciliation with Christ that makes us rejoice, Rom. 5:2, and 1 Pet. 1:6. Now, therefore, whatsoever strengthens faith, strengthens also our joy; and contrarily what weakens the one, must of necessity weaken the other.
获得喜悦的方法。首先，考虑到喜悦来自于信仰。因为我们与基督和好的感觉使我们欢喜，罗马书 5:2 和彼得前书 1:6。因此，任何能够加强信仰的事物也会加强我们的喜悦；相反地，任何削弱信仰的事物必然会削弱喜悦。

Furthermore, joy comes from peace. Whatsoever, therefore, disturbs our peace, must needs disturb our joy. Therefore Satan, to despoil us of our joy, he spoils our faith through our sins; and by them he weakens our hope and our comfort. What is to be done then? Surely repair to the fountain of health, the well of joy, the word of God, Isa. 12:3. And from thence must we draw all our comfort. Use, therefore, the ordinances of God, but use them in the Lord, in obedience to his commandment, and expect the issue with patience. Many there are that use the means, but take no joy at all in them. Why? They do it not as in obedience to God's command, but they rest in the deed done, and they think God is bound to give them joy. God justly denies such that which they presume of.
此外，喜乐源自和平。因此，任何扰乱我们和平的事情必然会扰乱我们的喜乐。所以撒旦为了夺走我们的喜乐，他通过我们的罪孽破坏我们的信仰；并且通过这些罪孽削弱我们的希望和安慰。那么应该怎么办呢？当然是去寻求健康的泉源，喜乐的井，上帝的话语，以赛亚书 12:3。我们必须从那里汲取所有的安慰。因此，要使用上帝的教导，但要在主里使用，顺从他的命令，并以耐心等待结果。有许多人使用这些方法，但对它们一点也不感到喜乐。为什么？因为他们不是出于对上帝命令的顺从，而是满足于行为本身，并认为上帝有义务给他们喜乐。上帝公正地拒绝了他们所假设的东西。

In the second place: Pray that your joy may be full. See this in most of David's psalms. At the first he complains for the want of God's presence, of God's wrath and anger, but comes off with a large portion of comfort. 'Depart from me, ye wicked, for the Lord hath heard my prayer,' Ps. 6:8. In the use of all means, therefore, join prayer: pray for faith, for hope, and such graces as may bring joy. Though at first thou findest thyself to be cold, to have little or no comfort at all, yet give not over; thou shalt at length find plenty thereof. Remember the woman of Canaan: at the first despised and called dog, but what did her constancy gain? A gracious answer, 'O woman, great is thy faith: be it to thee as thou desirest,' Mat. 15:28.
其次：祈求你的喜乐得以充满。在大卫的许多诗篇中都能看到这一点。一开始他抱怨没有神的同在，有神的愤怒和怒气，但最终得到了大量的安慰。“你们一切作孽的人，离开我吧！因为耶和华听了我哀求的声音。”（诗篇 6:8）因此，在使用一切手段时，要加入祈祷：为信心、希望和能带来喜乐的恩典祈祷。即使一开始你发现自己冷淡，几乎没有任何安慰，也不要放弃；最终你会找到丰盈的安慰。记住迦南妇人：一开始被轻视并称为狗，但她的坚持得到了什么？一个恩慈的回答，“妇人，你的信心是大的，照你所要的，给你成全了。”（马太福音 15:28）

In the third place: Remember former times, as David did, Ps. 77:6. He was so oppressed, his 'sore ran in the night, and ceased not,' as he saith. But then, 'I remembered the days of old,' &c. Consider thou also in thy deepest affliction, times were once when thou hadst the clear and comfortable light of God's Spirit present with thee. He will not leave thee, his nature is unchangeable, &c.
第三点：记住过去的时光，就像大卫一样，诗篇 77:6 所说的那样。他曾经如此受压迫，他的“痛苦在夜间流淌，不停止”，正如他所说的那样。但是，然后，“我记念古时之日”等等。在你最深的困苦中，也要考虑到曾经有过一段时光，当时你拥有上帝的灵明亮而舒适的光。他不会离开你，他的本性是不变的，等等。

In the fourth place: Have society with the saints, and keep company with those that are good. And as the two disciples' hearts did burn when they talked with Christ, so verily thou shalt find this heat of comfort by little and little to increase. For God blesses the communion of saints, and such as are discerning Christians can tell us more, and opportunely bring things to mind which thou thyself rememberest not, and can inform our judgments when they are blinded with grief and melancholy. Use, therefore, the company of the good, when thou findest doubts arise, and make thy griefs known to some wise and judicious Christian. For the devil is too strong for any one alone. He will prevail against thee. Thou wilt be too weak to wrestle with him hand to hand. It is no wonder, therefore, that melancholy persons are so destitute of comfort.
第四点：与圣徒交往，与善良的人为伍。正如两个门徒与基督交谈时心中燃烧一样，你也会逐渐发现这种安慰之火在不断增长。因为上帝赐福于圣徒的交往，那些有洞察力的基督徒可以告诉我们更多，及时提醒我们自己所忘记的事情，并在我们因悲伤和忧郁而迷失判断时给予指导。因此，当你发现疑虑产生时，要与善良的人为伍，并向一些明智而有见识的基督徒倾诉你的痛苦。因为魔鬼对任何一个人来说都太强大了。他会战胜你。你将无力与他正面搏斗。因此，忧郁的人缺乏安慰也就不足为奇了。

Quest. It will be asked, May we not rejoice in friends' society, deliverance from dangers, and the like good things of this world?
问题。有人会问，我们是否可以因为与朋友在一起、摆脱危险以及其他这个世界的好事而感到欢喜？

Ans. I answer, Yes; and yet joy in the Lord also; for whenas whatsoever we have, we receive it as a token of God's particular love to us in Christ, who both gives us our daily bread and the word of life; comforts both heavenly and earthly; these outward things then, I say, do strengthen the faith of a Christian, and thereby our joy is strengthened. Wherefore we may thus joy in them, nay, it is our duty to do it. The wicked they indeed receive them, but only as from God's care of the general good of the world, or the race of mankind; and therefore can take no joy truly from them as the child of God doth: who in the right use of them, first rejoiceth that he is the child of God, and is reconciled to him in Christ: that Christ is his; and then that he having the field, hath also the pearl, Mat. 13:45, seq. All blessings belonging to this life and a better are in Christ made his, and he so rejoices in them, as he refers the comfort and strength that he receiveth from them to the honour of God. God's children receiving good things from him, are threatened for not rejoicing in them, Deut. 28:47. In the 45th verse he saith, 'The curses shall be upon thee, for that thou servest not the Lord thy God with joyfulness and gladness of heart, for the abundance of all things.' And it is expressly commanded, Deut. 26:11, 'Thou shalt rejoice in every good thing which the Lord thy God hath given thee, and thine house.'
答案是，是的；然而，我们也在主里面有喜乐；因为无论我们拥有什么，我们都将其视为上帝在基督里对我们特别的爱的象征，他给我们日用的食物和生命的话语；安慰我们的是天上的和地上的；所以，我说，这些外在的事物加强了基督徒的信心，从而增强了我们的喜乐。因此，我们可以因此而喜乐，不仅如此，这是我们的责任。恶人确实接受了这些事物，但只是将其视为上帝关心世界的整体利益或人类的利益；因此，他们无法像上帝的儿女那样真正从中获得喜乐：在正确使用它们的时候，首先他因为自己是上帝的儿女，并在基督里与他和好而欢喜；他欢喜基督是他的；然后他拥有这块田地，也拥有这颗珍珠，马太福音 13:45，以下。所有属于这个生命和更美好的祝福都在基督里成为他的，他因此而欢喜，将他从中得到的安慰和力量归功于上帝的荣耀。上帝的儿女从他那里得到好处，却因不为此而喜乐而受到威胁，申命记 28:47。 在第 45 节中，他说：“咒诅必临到你，因为你不以喜乐和欢乐的心事奉耶和华你的神，一切丰富的事上帝所赐给你。”并且在申命记 26:11 中明确命令：“你要因耶和华你的神所赐给你和你的家一切美好的事而欢乐。”'

Quest. But it may be questioned, Why, if this be true, are God's children so disconsolate? none are so much troubled in conscience as they? I answer,
问题。但可以质疑，如果这是真的，为什么神的子民如此忧伤？为什么没有人像他们一样在良心上如此困扰？我回答，

1. Their sorrow proceeds not from their good estate, in that they are Christians, but from the want of the perfections to make them absolute Christians indeed.
他们的悲伤不是因为他们的境况良好，而是因为缺乏使他们成为真正完美的基督徒所需的品德。

2. They either do not know themselves, or if they do, because they glorify not God, nor adorn their profession, God justly suffers his joy to be hid, by hiding the comfortable presence of his Spirit.
他们要么不了解自己，要么即使了解自己，因为他们不荣耀上帝，也不美化自己的职业，上帝公正地让他的喜乐被隐藏起来，隐藏了他圣灵的安慰的存在。

3. God's children's joy, though it be great, yet is not discerned of the world. It is a hidden joy. The feast is kept in the conscience. It is not seen of the world, which discerns all things carnally. Carnal joy is always outward, and easy to express.
上帝的儿女的喜乐，虽然很大，但世界无法辨识。这是一种隐藏的喜乐。宴会在良心中举行。世界看不见，因为世界只以肉眼看待一切。肉体的喜乐总是外在的，容易表达。

4. While God's children live here, they have ever a mixture of the two affections of joy and grief, to temper one another; for fulness of joy is only in heaven. This life will not endure perfect joy; but ever when there is cause given of joy, we have something to humble us, and to keep us from being exalted above measure. As Paul had some base temptation, which he calls the 'prick of the flesh,' who therefore bids us to fear and tremble, that we lose not the sense of God's Spirit by the prevailing of our corruptions.
当上帝的子民生活在这里时，他们总是有喜悦和悲伤的混合，以相互调和；因为完全的喜悦只存在于天堂。这个生活不会持续完美的喜悦；但是每当有喜悦的原因时，我们都有一些事情来使我们谦卑，并防止我们过于高傲。正如保罗有一些卑劣的诱惑，他称之为“肉体的刺”，因此他告诫我们要害怕和战栗，以免我们因我们的败坏而失去上帝的灵感。

Obj. But it will be objected, that the Christian is fuller of sorrow than joy. To which I answer,
但会有人反对，说基督徒更多的是悲伤而不是喜乐。对此我回答，

Ans. It arises either from ignorance of the grounds of comfort, or from want of application of them. When a man is a young Christian, newly begun, he knows not nor understands what grounds he hath of joy. They are as children, that know not their inheritance at the first, nor their father's love; especially if he correct them, they think he loves them not. Even those that are grown Christians fail too often in this, either by misapplying the grounds, and misjudging of their estate; or sometimes through the distemper of their body, through melancholy. These judge of grace by the measure, when they should judge by the truth of it, be it never so little. For it is not the measure that is the evidence of the child of God, but truth of grace. For there are degrees of grace: in some more, in some less, and in one more in one time than in another. Take, therefore, a Christian in his right estate, one that is a grown Christian, whom neither melancholy nor temptation doth trouble; take him, I say, as he should be, he doth rejoice more soundly, with true joy and hearty, than any one can, being an ungodly man, be he never so merry. However, this we may be sure of, a Christian hath the greatest cause to rejoice, and, as I said before, he ought to stir it up in him by all means. And therefore, however indisposed he be thereto, he ought to search what good things God hath wrought in him. If he doth not know his estate, he cannot praise God as he should. He must meditate also of the vanity of all worldly things. They vanish, and they that put their trust in them ever failed of any true joy. It never comes to the heart of a man. They are not deep enough to comfort men that meet with afflictions. They only touch the fancy, as the fancy of a beast may be delighted.
答：它要么源于对舒适的基础的无知，要么源于对这些基础的应用不足。当一个人是一个年轻的基督徒，刚刚开始的时候，他不知道也不理解他有什么样的喜乐的基础。他们就像孩子一样，一开始不知道他们的继承权，也不知道父亲的爱；特别是当他们受到惩罚时，他们会认为父亲不爱他们。即使是成熟的基督徒也经常在这方面失败，要么是因为错误地应用了基础，错误地判断了自己的状况；要么是因为身体的不适，因为忧郁症。这些人通过程度来判断恩典，而不是通过恩典的真实性，即使它再小。因为衡量的不是恩典的证据，而是恩典的真实性。因为恩典有不同的程度：有些人更多，有些人更少，有些人在某个时候比在另一个时候更多。因此，拿一个处于正常状态的基督徒，一个成熟的基督徒，他既不受忧郁症的困扰，也不受诱惑的困扰；拿他来说，他的喜乐更加真实，更加真诚，比任何一个不虔诚的人都要快乐。 然而，我们可以确定的是，基督徒有最大的理由欢喜，正如我之前所说，他应该尽一切努力激发自己的欢喜。因此，无论他对此是否不情愿，他都应该寻找上帝在他身上所行的美事。如果他不了解自己的状况，就无法像他应该的那样赞美上帝。他还必须思考一下世俗事物的虚幻。它们消失了，而且那些寄望于它们的人从来没有得到真正的欢乐。它从来没有触及到一个人的内心。它们不足以安慰遭遇苦难的人。它们只是触动了想象力，就像兽类的想象力可能会受到喜悦的影响一样。

Let him also compare all discomforts that can come, with this joy in the Lord, and he shall find that it countervails a world of sorrow. This has no end; they are momentary, they last but for a night. This is in the Lord, in whom is fulness of joy. This made the saints of God so resolute, that they set light by all afflictions whatsoever; and therefore, in their greatest afflictions they have the sweetest joy and greatest comforts. And let him also consider, that by this he avoids the reproach of religion, and shews the force and efficacy thereof to be such as is formerly declared.
让他也将所有可能出现的不适与在主里的喜乐相比较，他将发现这喜乐抵得上世上的痛苦。这没有尽头；那些痛苦只是短暂的，只持续一夜。这是在主里，其中有满足的喜乐。这使得上帝的圣徒们如此坚定，以至于他们轻视一切苦难；因此，在他们最大的苦难中，他们拥有最甜美的喜乐和最大的安慰。让他也考虑到，通过这样做，他避免了对宗教的指责，并展示了它的力量和效力，正如前面所述。

And let him take heed of the hindrances of this joy. As first of all, of sin committed and not repented. Let him repent betimes, else it keeps a man dead, and dull, and backward. So long as this Achan is unfound, it will keep him in discomfort, 1 Chron. 2:7. Let him take heed of secret purposes, either to sin or to favour himself in any one sin, how small soever, for time to come. This will rob him utterly of comfort, for joy cannot lodge in such a heart. 'If I regard iniquity in my heart, the Lord will not hear me,' saith David, Ps. 66:18.
让他注意这种喜乐的阻碍。首先是犯罪而不悔改。让他及早悔改，否则它会使人死气沉沉、迟钝、退步。只要这个阿干还没有被发现，它就会让他感到不舒服，历代志上 2:7。让他注意秘密的目的，无论是犯罪还是在任何一个罪恶中自我安慰，无论多么微小，都会使他完全失去安慰，因为喜乐不能寄宿在这样的心中。大卫说：“我若心里注重罪孽，主必不听我。”诗篇 66:18。

Furthermore, Let him take heed of negligence in good duties. For it is not enough to do them, but he ought to stir up the graces of God in him to do them thoroughly; and he must strive against his corruptions. For Christians have never so much joy, as when they have laboured with their endeavours to overcome their imperfections in good actions.
此外，让他谨防在善行中的疏忽。因为仅仅去做是不够的，他应该激发上帝的恩典在他内心中充分地去做；他必须与自己的堕落作斗争。因为基督徒在努力克服善行中的不完美时，从未有过如此多的喜悦。

Lastly, Let him take heed of casting himself into dull or dead acquaintance. It is true we cannot avoid conversing with them, but we must have no secret and inward acquaintance but with the best. A companion of fools shall be beaten, and the wise with the wise will learn wisdom. We are all travellers to heaven; let us therefore choose such company as may, as it were, be a chariot to carry us thither, with their good example and discourses. And with the prophet David, think it a great grief when we have not such society as may do us good. 'Woe is me, that I am constrained to dwell in the tents of Meshech,' Ps. 120:5. And therefore, if heretofore any of us have been faulty, let us take warning of this hereafter.
最后，让他小心不要与无聊或无趣的人交往。虽然我们无法避免与他们交谈，但我们只与最好的人保持秘密和内心的交往。与愚人为伍的人将受到责打，而智者与智者将从中学到智慧。我们都是通往天堂的旅行者；因此，让我们选择那些可以像战车一样带领我们前往天堂的伴侣，通过他们的良好榜样和言谈。就像先知大卫一样，当我们没有这样的社交圈子可以对我们有益时，我们应该感到非常悲伤。“我在玛设的帐棚中寄居，有祸了！”（诗篇 120:5）。因此，如果我们以前有过任何过错，让我们从中吸取教训。

VERSE 1
第一节

To write the same things to you, to me indeed is not grievous, but for you it is safe.
对你们写同样的事情，对我来说确实不烦恼，但对你们来说是安全的。

Although the apostle had formerly bidden them to rejoice, in the former chapter, 18th and 28th verses, yet notwithstanding he bids them 'rejoice' again, saying that it is safe for them to hear the same things often, and it is not grievous to him to write the same things twice. Besides, he doth also bid them to beware of such as may hinder their joy, as dogs and those of the concision, preventing* thereby secret objections which they might make against repeating the same things. Whence we may in general observe,
使徒曾在前一章中告诉他们要喜乐，第 18 和 28 节，然而尽管如此，他再次告诉他们“喜乐”，说对他们来说经常听到同样的事情是安全的，而且写两次同样的事情对他来说也不烦。此外，他还告诉他们要当心那些可能阻碍他们喜乐的人，如狗和割礼的人，以防止他们对重复相同事情的秘密反对意见。由此我们可以总结出，

Doct. 1. The wisdom of the word and Spirit of God, to know secret objections that might be made, and to prevent them; turning away thereby whatsoever might hinder the force of the word.
医生 1. 神的话语和圣灵的智慧，用以了解可能提出的秘密异议，并加以防范；从而排除一切可能阻碍话语力量的因素。

Doct. 2. And in the second place, it teaches us that it is the duty of those that mean to prevail by instruction, to know the secret dispositions of those they deal withal. For when their minds are not quieted or cleared from doubts and hindrances, they are not fit to entertain any good counsel at all.
第二点，它告诉我们，那些打算通过教导取得成功的人，有责任了解他们所交往的人的秘密心态。因为当他们的心境没有平静或消除疑虑和障碍时，他们就不适合接受任何好的建议。

Doct. 3. And thirdly (for I cannot stand on these things), it shews our dispositions by nature, to count repetition of the same things to be tedious and irksome. For since the fall of man, we wander in our thoughts, affections, and intentions; and it is a part of our loss, to lose our constancy and settled disposition. Wherefore, we find it noted of the Israelites, that they were weary of one kind of food, although it is called 'angels' food,' Numb. 11:6.
医生。第三（因为我不能停留在这些事情上），它显示了我们天生的倾向，认为重复相同的事情是乏味和烦人的。因为自从人类堕落以来，我们的思想、情感和意图都在游荡；失去坚定和稳定的性格是我们损失的一部分。因此，我们发现有关以色列人的记载，他们对一种食物感到厌倦，尽管它被称为“天使的食物”，见民数记 11:6。

Doct. 4. In the fourth place (which I intend more to stand upon), observe with me, that dwelling on the same things is necessary, even for the best Christians. And the reasons are,
第四点（我打算更加强调）：请与我一起注意，即使对于最好的基督徒来说，重复强调同样的事情是必要的。原因是，

Reason 1. First, Because truth is supernatural, and our minds are carnal; and that which must change these our minds must be assiduous, or else our minds will sink into their first estate. We are naturally changeable, and therefore had need to have the truth, as at the first to change us, even so to be continually presented to our souls, to keep us perpetually in this spiritual change. And a
原因 1. 首先，因为真理是超自然的，而我们的思维是肉体的；必须通过勤奋才能改变我们的思维，否则我们的思维将回到最初的状态。我们天生易变，因此需要真理一开始就改变我们，甚至需要不断地呈现给我们的灵魂，以使我们在这种属灵的变化中永远保持下去。

Reason 2. Second reason may be, because we often regard not the truth at the first, second, or third time urged and taught unto us. Wherefore, Job 33:14, it is said, 'God speaketh once or twice, yet man perceives not.' Therefore, if the caution and point be necessary, the reception must needs be necessary also.
原因 2. 第二个原因可能是，因为我们经常在第一次、第二次或第三次被敦促和教导时没有真正关注真理。因此，约伯记 33:14 说：“神一次、两次，人却不留心。”因此，如果警告和要点是必要的，接受也是必要的。

Reason 3. In the third place, there is such a breadth and depth in the points delivered out of the word of God, that although we hear often the same thing, yet we never come to understand the full extent of them. Our souls are narrow. We cannot at the first so soundly and deeply consider of them, neither can we understand so many particulars as otherwise we should; for in every Christian truth there is milk for children and strong meat, which requires digestion and likewise repetition.
原因 3. 第三，上帝的话语中所传达的观点如此广泛而深刻，以至于我们虽然经常听到同样的事情，但我们从未完全理解它们的全部意义。我们的灵魂是狭窄的。我们一开始不能如此深入地思考它们，也不能理解那么多细节，否则我们应该能够；因为在每一个基督教的真理中，都有婴儿的奶和坚固的肉，需要消化和重复。

Reason 4. A fourth reason may be, because our corruptions daily increase and grow upon us, and variety of occasion and worldly business being natural to us, and therefore more delightful, are too powerful, and do thrust out the consideration of divine truths, which are commonly against the hair. And we cannot have variety of two things in our minds at the same time in strength. Whence it comes to pass that the better is ever more subject to be thrust out, and therefore had need to be hammered in with often repetition and insisting upon again and again.
原因 4. 第四个原因可能是，因为我们的腐败日益增加并在我们身上生长，而且世俗事务和各种机会对我们来说是自然的，因此更令人愉快，它们太强大了，会排挤掉对神圣真理的思考，而这些真理通常是违背我们的意愿的。我们无法同时在思想中以相同的力量拥有两种事物的多样性。因此，更好的东西往往更容易被排挤出去，因此需要经常重复和坚持不懈地强调。

Reason 5. A fifth reason may be, Because we work as well as understand, weakly or strongly. When we work well, we must have things present strongly in the understanding; as when we tell men of God's justice, omnipresence, of the day of judgment, of death, and the like. The lively and present remembrance of these things keeps the mind of man so in frame as it cannot will any evil, no more than a lewd person will offend in the presence of the judge. And this lively remembrance of things is wrought chiefly by repetition and often enforcing the same things, and it makes the mind to be wholly taken up therewith. And therefore it is a good way, when we would do any good action well, to be taken up with reading or hearing of good, by way of preparation thereunto. And the want of the presence of good things in our mind lays us open and makes us fit for all companies and occasions of sin.
原因五：第五个原因可能是，因为我们既工作又理解，无论是强烈还是弱化。当我们工作得好时，我们必须在理解中强烈地呈现事物；就像当我们告诉人们关于上帝的公正、无所不在、审判之日、死亡等等。对这些事物的生动和现在的记忆使人的心灵保持在一种状态中，就像一个淫秽的人在法官面前不会犯罪一样。而这些事物的生动记忆主要是通过重复和经常强调同样的事物来产生的，它使心灵完全被这些事物所占据。因此，当我们想要做好任何善行时，最好先通过阅读或听好的事物来准备。而我们心灵中缺乏好事物的存在使我们容易受到各种场合和诱惑的影响。

Reason 6. In the next and last place, our memories are very weak to remember and to retain anything that is good. Since the fall they are broken, and good things sink through them as water through a sieve, and therefore hath great need of remembrancers. And after this manner hath God dealt with man, as in the promise of the blessed seed. How often is it reiterated and typified; and to Abraham it is renewed seven times.* So God to David often renewed his promise concerning the kingdom, as also the promise concerning the deliverance of the people of Israel from captivity in Isaiah is often repeated. This also did Christ, the great doctor† of his church, in his parables. In one chapter [he] argueth one principal matter with four parables one after another,* although with some variety, teaching ministers thereby to do the like to avoid tediousness. Repetition in Scripture serves to divers ends; sometimes for the stronger averring of the certainty thereof. Wherefore it was that Pharaoh's dream was doubled. Sometime for emphasis sake, as Christ did often, 'Amen, amen,' and 'in dying thou shalt die,' (a) and the like phrases. But the main end is, to stir up us and our affections, and to keep them in life and action when they are stirred up. Therefore, 2 Peter 1:12, because they knew they could not be over sure of salvation, nor grow too much in grace, he says, 'So long as he lives he will put them in mind of such things.'
原因 6. 最后一点，我们的记忆力非常薄弱，无法记住和保留任何好的事物。自从堕落以来，它们就被破坏了，好的事物就像水通过筛子一样从中流失，因此非常需要提醒者。上帝也是这样对待人类的，就像在关于祝福的后裔的应许中一样。它被反复强调和象征化；对亚伯拉罕来说，它被重新确认了七次。上帝也经常向大卫重申关于王国的应许，以及在以赛亚书中关于以色列人民从囚禁中解脱的应许。基督，作为他教会的伟大教师，在他的比喻中也是如此。在一章中，他用四个连续的比喻来论证一个主要问题，以避免枯燥乏味，教导牧师们也要这样做。圣经中的重复有不同的目的；有时是为了更加肯定其确定性。这就是法老的梦被重复的原因。有时是为了强调，就像基督经常说的“诚然，诚然”和“你必定死亡”，以及类似的措辞。 但主要目的是激发我们和我们的情感，并在激发时保持它们的活力和行动。因此，彼得后书 1:12 中，因为他们知道不能对救恩过于确定，也不能在恩典上过于增长，他说：“只要他活着，他就会提醒他们这些事情。”'

Use 1. Let it not therefore be grievous to ministers to do what is for the safety of God's children. They must do it till they see practice come to perfection, and they must cast and cast again. Peter he cast often and got nothing, yet at Christ's word he cast again. So must ministers. God that blesseth not every cast, may bless the last cast to the catching of many; and therefore a minister had need of a fatherlike affection to his hearers, as St Paul had, 1 Thes. 2:11.
使用 1. 因此，对于牧师来说，为了上帝的子民的安全而做的事情不应该是痛苦的。他们必须一直做下去，直到看到实践达到完美，他们必须不断地投掷。彼得经常投掷却一无所获，然而在基督的话语下，他又投掷了一次。牧师也必须如此。上帝并不会祝福每一次投掷，但可能会祝福最后一次投掷，使许多人得到收获；因此，牧师需要像保罗一样对听众怀有像父亲一样的感情，正如帖撒罗尼迦前书 2:11 所说。

Use. 2. A second use may be for ourselves: if we hear the same things repeated, hear them as an impression which may carry force, and work upon our hearts more strongly than before. And know that God may work on us by one means at one time which he did not at another; as a dart pierces deeper being cast by one than by another. And therefore let us not be weary of attendance on God's ordinances, for our corruptions daily increase as our age doth. Our minding of things is but slight, and our memory very brittle. And we must know that the word teaches doing and practising, as well as knowing. And therefore to conceive a necessity of a continual ministry to perfect a church as well as to begin it. The sacraments are necessary; receive them often. The primitive church had them every Lord's day (b). Till we come to the holy land of that heavenly Canaan, let us submit ourselves to this manna. It is angels' food, and they desire to look into these mysteries, 1 Peter 1:12. And therefore take heed of fulness or loathing; for when we come to that pass that we must have novum or nihil, God takes away this manna thus loathed. Thus did he with the Greek churches, Rev. 1 and 2. They gave themselves not to the plain, sincere truth, but man's inventions, whereby God gave them over to strange opinions. And indeed it is a rule: none absents himself from God's word, but he is given over, and that justly, to believe toys;† to attribute all praise and delight to this or that idle author, which it may be is heathenish or popish. The Greek churches, affecting novelties, were justly given over to Mahomet. But to a true Christian heart there cannot be more delight than in the experimental knowledge of Christ's death and office, of perseverance in grace. There are standing dishes in this Christian banquet. It is a sign God means to plague that person or nation that is delighted in such ill sauces. He will make them come out of our nostrils. We shall have our fill of them, and never hunger after the sincere milk of the word.
使用。2.第二个用途可能是为了我们自己：如果我们听到同样的事情重复，将它们视为可能具有力量的印象，并对我们的内心产生比以前更强烈的影响。要知道，上帝可能通过一种手段在某个时候对我们产生作用，而在另一个时候却没有；就像一支箭由一个人投掷比由另一个人投掷更深地刺入。因此，让我们不要厌倦参加上帝的仪式，因为我们的堕落每天都在增加，就像我们的年龄一样。我们对事物的关注只是轻微的，我们的记忆非常脆弱。我们必须知道，圣经教导我们行动和实践，而不仅仅是知道。因此，要构想一个不断的事奉来完善教会，而不仅仅是开始它。圣礼是必需的；经常接受它们。原始教会每个主日都有圣礼（b）。在我们到达那天堂迦南的圣地之前，让我们顺服于这个吗哪。这是天使的食物，他们渴望探究这些奥秘，彼得前书 1:12。因此，要小心饱食或厌恶；因为当我们达到必须要新的或没有的地步时，上帝会夺走这个被厌恶的吗哪。他在希腊教会中就是这样做的，启示录 1 和 2 章。 他们不顾朴实真理，而投身于人类的发明，因此上帝将他们引向奇怪的观点。事实上，这是一个规律：没有人远离上帝的话语，他就会被放弃，并且是理所当然地相信玩具；将所有的赞美和喜悦归功于这个或那个无聊的作者，可能是异教或天主教的。追求新奇的希腊教堂理所当然地被引向了穆罕默德。但对于一个真正的基督徒来说，没有什么比实际经历基督的死亡和职责，以及在恩典中的坚持更令人愉悦的了。这是基督教宴会上的常备菜。这是上帝意味着要惩罚那些喜欢这种不好的调料的人或国家的迹象。他们将会让我们感到厌恶。我们会吃饱它们，再也不会渴望真诚的道理之奶。

VERSE 2
第二节

Beware of dogs.

Doct. 1. In this general exhortation, consider first the persons to whom it is directed, to all the Philippians; not only to the pastor, but even to the common Christians. 'They must beware of false teachers.' Is it so? Then surely they ought to take notice of them, and to know them; and therefore they ought to have rules to discern them by. Christ's sheep they discern between a wolf and a shepherd, John 10:4, 5. His sheep discern an heretic or false teacher from those that are true shepherds in the main points of Christian religion. And therefore, 1 John 4:1, he bids all in general 'to try the spirits;' and the apostle, 1 Thes. 5:21, bids them 'prove all things, and hold fast the good.' If they were then all of them bound to try and prove, they were no doubt bound to know the rules by which they were to try, which rules are only laid down in the word of God.
医生 1. 在这个普遍的劝告中，首先考虑到它所指向的人，即所有的腓立比人；不仅是牧师，甚至是普通的基督徒。“他们必须当心假教师。”是这样吗？那么他们肯定应该注意到他们，并了解他们；因此，他们应该有规则来辨别他们。基督的羊能够辨别狼和牧人，约翰福音 10:4, 5。他的羊能够在基督教的主要观点上辨别异端或假教师与真正的牧人。因此，约翰一书 4:1 中，他命令所有人“要试验灵”，使徒在帖撒罗尼迦前书 5:21 中，命令他们“要凡事察验，善者持守”。如果他们当时都被要求试验和验证，毫无疑问他们也被要求知道用来试验的规则，而这些规则只在上帝的话语中被规定。

Quest. But some popish heart may ask, How common people should know the word to be the word of God?
但是一些天主教徒可能会问，普通人如何知道这个话语是上帝的话语？

Ans. For answer, I would ask such an one, how they know the pope's canons, or any book of his constitutions, to be the pope's? They will say, their teachers brings them in the pope's name, and they believe their teachers. So say we: we believe our teachers and ministers, who tell us this is the word of God.
答案：我会问这样的人，他们如何知道教皇的规定或任何一本教皇的宪章是教皇的？他们会说，他们的老师以教皇的名义传授给他们，他们相信他们的老师。我们也是这样说的：我们相信我们的老师和牧师，他们告诉我们这是上帝的话语。

Obj. But they object and say, that we make every one a judge.
但他们反对并说，我们让每个人都成为了法官。

Ans. I answer, there is a threefold manner of judging. First, a judging whereby we discern of anything; and this every Christian must have, so as it cannot be any plea to him at the day of judgment, to say, my teacher did mislead me. No. Both the leader and he that is led, if they be blind, shall fall into the ditch, Mat. 15:14. Then there is a second kind of judging, which is by way of direction. This is required principally in the pastor, to direct his flock. And there is a third kind: that is, of jurisdiction. This belongs to the church and the magistrate; yet every one must have a judgment to discern the good from the bad. For he that knows not his master's will shall be beaten.
答：我回答说，判断有三种方式。首先，一种判断方式是我们对事物的辨别；每个基督徒都必须具备这种能力，这样在审判的那一天，他不能以说“我的导师误导了我”为借口。不行。无论是领导者还是被领导者，如果他们都是盲目的，他们都会掉进坑里，马太福音 15:14。然后还有第二种判断方式，即指导方式。这主要是牧师的职责，指导他的羊群。还有第三种方式，即管辖方式。这属于教会和政府的职责；然而每个人都必须有判断力来辨别善恶。因为不知道主人的意愿的人将受到责打。

In the second place, not only the young ordinary Christians, but even the best settled Christians had need to beware also. The Philippians were a church established in the truth. Eve was seduced, being in her innocent estate. But I need not stand on this at this time. I proceed to the duty, which is to 'beware.' Which word signifies: first, to discern of, then to avoid. And because those that are aware of evil, by nature will avoid it; therefore 'beware' here, intends both discerning and avoiding of evil. For the church of God in this world is ever subject to danger. And God suffers it to be so: first, to try who be true, and who false; and secondly, to try them that are good, and to be as an evidence to them of their own estates, so as where such trial and danger is, it is true, ingeniosum est esse Christianum.
其次，不仅是年轻的普通基督徒，甚至是最稳定的基督徒也需要小心。腓立比人是一个确立在真理中的教会。夏娃在她无辜的状态下被诱惑。但我此刻不必在此停留。我继续谈论责任，即“小心”。这个词的意思是：首先，辨别，然后避免。因为那些意识到邪恶的人，本能地会避免它；因此，“小心”在这里既意味着辨别又意味着避免邪恶。因为上帝的教会在这个世界上总是面临危险。上帝允许它存在的原因是：首先，试验谁是真实的，谁是虚伪的；其次，试验那些善良的人，并成为他们自己状态的证明，所以在这样的试验和危险中，成为一个真正的基督徒是有智慧的。

But concerning the words 'dogs, concision, evil workers,' they all signify the same thing; and he repeats the word 'beware' thrice, to shew the necessity thereof. Take heed of them that urge works of the law with doctrines of faith, especially of pastors. Nay, take heed of these, for so the word in the original is, 'these dogs' (c). By 'concision,' he means those that urged circumcision, when it was out of date, and when it was dangerous to be admitted of. But observe the term the Holy Ghost calls these 'dogs,' a strange term, and such an one as I should not have dared to have given them, had not the Holy Spirit led the way thereunto. And therefore since it is so, let us not be more modest than he is; but boldly affirm that wicked men are dogs. Now, wicked men are either without the church or within. Without the church, all are dogs: Mat. 15:26, 'It is not meet to take the children's bread and to cast it to dogs.' Of this number are all Turks and Jews, who were filii, children, but are canes, dogs. We were canes, but now through God's mercy are come to be filii. All, therefore, that are without the church are dogs. But there are also dogs within the church; and therefore the Philippians were bidden beware of them, which St Paul needed not to have done if they had not been troubled with them. And those dogs he describes, in that they join works of the law and Christ together, in matter of salvation. These are in St Paul's esteem dogs. And the reason hereof may be grounded on God's esteem, on their behaviour towards other men, and in regard of themselves. For God's esteem, we may see it in Isa. 66:3; he detests them as dogs. For their behaviour towards men, whom they go about to seduce, they fawn on them, and use all manner of enticing, flattering, and false alluring words, Rom. 16:18. See the picture of a Jesuited papist, a pleasing, humane, fawning nature. They creep into houses; and when these dogs cannot prevail by flattery, then they snarl and bark against them, by false calumnies, and slanders, and railings, and bitter scoffs, and the like; and this they do when they cannot bite. But having gotten power in their hand, they persecute with fire and sword, and the most exquisite torments that they can devise. In regard of themselves also they are dogs, rotten in nature, corrupt in life, filthy in their own courts, devouring their own vomit; and God justly punishing them, by suffering of them to heap up wrath in store, 2 Peter. 2:22, and to return with the sow that was washed to wallow in the mire of corrupt courses. Hence we may observe and see, what a man is now brought to by sin. He that would be like to God is justly compared to the beasts that perish. Now all by nature are no better than dogs, who are all for their bellies, for present contentments, an envious and currish disposition against any that shall endeavour to cross them in their unlawful lusts; and that rule of reason which should overrule him and amend him, he so abuses it, as thereby he is made more like a devil than a dog.* Would we be then changed? Let us attend on that word, that is able of lions to make lambs. It can cleanse us throughout, John 15:3. It sanctifies and alters us. Moral precepts may restrain and alter outward practices. The word that alters the condition and nature of men, it is the word of him that works all with his Spirit. And therefore take heed of them, and deal not more with them than thou must needs. They will fawn; they will not be dogged at the first: but till religion altereth him, assuredly he hath a currish nature. But to proceed. He saith not only, 'beware of dogs' in general, but beware of these dogs of the concision. And these also ought we to beware of, for there is a perpetual litter of them. Though those that the apostle spake of are gone, yet the same spirit is now-a-days in many. Fawners they are and flatterers, yet do they bark at Protestants; and of this sort are our Jesuited papists and seminaries. Our fathers were troubled with them. Let these take heed; for were these men dogs that press circumcision with Christ? and shall not such be also, that press merits with Christ, saints with Christ, and equal traditions with the word of God? The dogs in St Paul's time had some excuse. Circumcision they urged, but it was first founded by God. But these men out of their own brain endeavour to establish fancies; and where they cannot prevail by conference, they by scattering of books seek to accomplish their intents. Magistrates therefore in their place ought to look to them; and every private person look to their own salvation. We ought also to take heed of neuters, such as are or would be mediators, and will be of every religion, or rather of none; who jumble religions, mixing truth and falsehood, light and darkness together. But he that made distinction between the 'seed of the woman' and the 'seed of the serpent,' made also eternal distinction between religion and irreligion. Though Judas thought he might keep fair quarter with the Pharisees and his Master, yet his fawning kiss could not keep him, but desperation overtook him. So these neuters: let them fawn never so much, let them halt between two opinions never so long, they shall at length know that they have betrayed their religion; and desperation shall at length assuredly overtake them, as it overtook Spira (d). Take heed of them. There hath been a continual brood of them. In the emperors' time the Jews had some liberty granted to them, because their ceremonies carried a show of a reverend antiquity. The Christians they were ludibrium humani generis;* there were even then, as St Paul found, such Christians as, finding they were scorned, because they would be scorned of neither, took part with neither.† 重试    错误原因

Quest. But some will say, What a great matter do you make of this! Is it not policy and wisdom for us thus to avoid reproach, and to get the good will of all?
但有人会说，你们为这个事情做得太大了！这难道不是我们避免指责、赢得所有人好感的策略和智慧吗？

Ans. Remember what Christ says, 'He that denies me before men, I will deny him before my Father,' Mat. 10:33. True, say they, 'I yet may inwardly be sound in my heart; I may honour Christ, though outwardly I may please others.' What place is left for profession? 'With the mouth man confesses to salvation,' Rom. 10:10; and such as are ashamed to confess Christ before men, Christ may justly deny to acknowledge them in that fearful day of judgment. For shall we try all things to be sure of our temporal estate, and shall not we much more seek to assure our spiritual and eternal estate unto us? God forbid.
答：记住基督所说的话：“在人面前否认我的，我在我父面前也要否认他。”（马太福音 10:33）他们说，是的，“我内心可能还是纯正的；虽然外表上取悦于他人，但我仍然尊重基督。”那么还有什么地方可以表达信仰呢？“人心里相信，就可以称义；口里承认，就可以得救。”（罗马书 10:10）那些在人面前羞于承认基督的人，基督在审判的可怕日子里可能会公正地拒绝承认他们。因为我们会为确保我们的世俗财产而尽一切努力，难道我们不应该更加努力确保我们的属灵和永恒的财产吗？愿神禁止这种情况发生。

In the next place, let us not be discouraged or hindered in a good course. Though these dogs bark never so much, yet they are but like the dogs who bark against the moon. Though we meet with many changes, let us keep our course still constantly, without turning aside. For thou must look to be barked at beforehand. Thou art or shouldst be a stranger to this world, and then assuredly the dogs will take notice of thee. And comfort thyself, thou shalt be admitted into thine own country, when these dogs shall be kept out, as it is in the last of the Revelations, Rev. 22:15. And though we cannot have too harsh a conceit of them in regard of their estate, yet are we to respect the image of God they carry about with them, and to esteem of them as of such as may become lambs. And thus did St Paul respect and reverence Agrippa. Yet see how sharp he is, not to those that are heathen, but to those that, making a profession of Christianity, did add circumcision to Christ, wherein we may observe his zeal for Christ's honour.
接下来，让我们不要因为一条好的道路而感到气馁或受阻。尽管这些狗再吠叫，它们只是像对着月亮吠叫的狗一样。尽管我们会遇到许多变化，让我们仍然坚定地保持我们的方向，不偏离。因为你必须预料到会被人嘲笑。你是或应该是这个世界的陌生人，然后这些狗肯定会注意到你。并且安慰自己，当这些狗被拒之门外时，你将被允许进入自己的国家，就像在启示录的最后一章中所说的那样（启示录 22:15）。尽管我们对他们的境况不能过于苛刻，但我们要尊重他们身上所携带的上帝的形象，并将他们视为可能成为羔羊的人。圣保罗就是这样尊重和敬畏亚基帕的。然而，看看他是多么锐利，不是对那些异教徒，而是对那些在基督教中作出表白的人，却在基督教中加上了割礼，我们可以看到他对基督荣耀的热忱。

Beware of evil workers
小心邪恶的工人

Beware of such as in general were bad; and in this particular especially they were 'evil workers,' thereby seducing men from Christ. Seducers therefore are evil workers, and magistrates ought to look to them. They are the keepers of the two tables, and are to look to the souls of men as well as to their bodies. Let also private members look to themselves, lest they be seduced by them. Neither is it likely that these were only seducers by false doctrine, but were also ill men and wicked livers; for God justly gives such up to wickedness in life that are seduced in judgment. And thus dealt he with the scribes and Pharisees: 'Do not after their works,' saith Christ, Mat. 23:3. Some think if they so live as none can lay any gross sin to their charge, they are good enough. It is no matter what the heart is, how ignorant, how dark; God will bear with them. Alas! poor ignorant men, is not the understanding God's, as well as the outward parts? 'Thou shalt love the Lord thy God with all thy mind,' Mat. 22:37. The understanding is sponsa veritatis.* And know God looks to purity of judgment. He cannot endure his children should be ignorant; for it is a dishonour to God for his children to conceit of things, in religion especially, otherwise than is fitting, yea, otherwise than they are.
当心那些通常是坏人的人；在这个特定的情况下，他们尤其是“邪恶的工作者”，从而引诱人们远离基督。因此，引诱者是邪恶的工作者，官员应该留意他们。他们是两个法则的守护者，既要关注人们的灵魂，也要关注他们的身体。私人成员也应该留意自己，以免被他们引诱。这些人不仅仅是通过错误的教义来引诱人，而且也是坏人和邪恶的生活者；因为上帝公正地使那些在判断中被引诱的人堕入邪恶。他也这样对待文士和法利赛人：“你们不要效法他们的行为，”耶稣说，马太福音 23:3。有些人认为，如果他们的生活没有明显的罪过，那就足够好了。心是什么样的，无论是多么无知、多么黑暗，都无关紧要；上帝会容忍他们。唉！可怜的无知之人，理解力不是上帝的吗？“你要全心、全魂、全意爱主你的神，”马太福音 22:37。理解力是真理的新娘。要知道上帝注视着纯洁的判断。 他无法忍受他的孩子无知；因为对于上帝来说，他的孩子对事物的自负，尤其是在宗教方面，不仅不合适，而且与事实不符，这是一种耻辱。

Beware of the concision
小心简洁

That is, as I formerly said, circumcision, called here by the name of concision, because it tended to cut and make a division and sect in the church, with a natural and proper elegance, not affected, describing and naming it by the effect. It is God's use to call things from the event and effect of them. 'Why will you perish?' Jer. 27:13. That is, Why will you do those things that will lead you to destruction? The end of them is death; and those that neglect wisdom hate themselves. As it was also said to the Jews that neglected the gospel, 'They judged themselves unworthy of salvation,' Acts 13:46; because in effect they hated themselves and deprived themselves of salvation. Circumcision formerly had been an honourable ceremony, serving for a partition between Jew and Gentile, and for a seal of the covenant of grace. But the ceremony was to cease, it not having a continual promise. It was to last till Christ came, and when he died, it and all other died also. St Paul, and Christ, and Timothy, were circumcised. But after the time came that Christ had broken down the partition wall by his suffering, they did not only die, but were also deadly to all such as would maintain the observancy of them. The use of them was prejudicial to Christ's honour, and therefore Paul bids us 'beware of them.' And now-a-days this instruction by proportion is of good use. For are there not those that teach concision, and that urge merits, as the papists do? Take heed of them. They say we are the concision; we have cut ourselves from the true mother church of Rome.
就像我之前所说的那样，割礼在这里被称为割裂，因为它倾向于在教会中切割、分裂和形成派别，这是一种自然而恰当的优雅，没有刻意地描述和命名它的效果。上帝习惯于根据事情的结果和效果来称呼它们。耶利米书 27:13 说：“你们为什么要灭亡？”也就是说，为什么要做那些会导致你们毁灭的事情？它们的结局是死亡；那些忽视智慧的人是自己讨厌自己。正如对那些忽视福音的犹太人所说的：“你们自己判断不配得永生”，使自己讨厌自己并丧失了救恩。割礼曾经是一种尊贵的仪式，用于区分犹太人和外邦人，并作为恩约的印记。但这个仪式应该停止，因为它没有持续的应许。它将持续到基督来临，当他死去时，它和其他一切也都结束了。圣保罗、基督和提摩太都受过割礼。 但是，当基督通过他的受难打破了隔离墙的时候，他们不仅死了，而且对那些坚持遵守这些规定的人也是致命的。使用它们有损于基督的荣耀，因此保罗告诫我们“当小心”。而如今，按比例来说，这个教导非常有用。因为难道不是有人教导割礼吗？他们像天主教徒一样强调功德。要小心他们。他们说我们是割礼的人；我们已经与罗马真正的母教会切割了联系。

I answer, We have suffered a concision; we have made none. And again, we acknowledge we have separated from these Romans, not from those that were in Paul's time. It is they that have made a concision, and cut themselves from the mother church. But to pass from these: we have a concision among us, and that in a contrary extreme, that think every ceremony and thing that suits not with their opinion to be antichristian and concision; not considering that there be many things urged as fitting for order, being no parts of God's worship. Yet even for these things they make a concision, cutting themselves off from our church, and unchurching us. It is dangerous for such; for when the member is cut from the body, it must necessarily die; and how can we receive grace from Christ as our head, but by union of ourselves to the body, whereof Christ is the head.
我回答说，我们遭受了分裂；我们没有做出任何分裂。再次，我们承认我们与这些罗马人分离，而不是与保罗时代的人分离。是他们自己分裂了，与母教会切割了联系。但是，我们之间也存在分裂，而且是相反的极端，认为与他们观点不符的每一个仪式和事物都是反基督和分裂；他们没有考虑到有许多事情被提出作为秩序的适当，而不是上帝崇拜的一部分。然而，即使对于这些事情，他们也分裂了，与我们的教会切割了联系，使我们失去了教会的地位。对于这样的人来说是危险的；因为当肢体从身体中切割出来时，它必然会死亡；我们如何能从基督作为我们的头领接受恩典，而不是通过将自己与基督为头领的身体结合在一起呢？

It must be our duty to beware of all manner of seducers; and to this end let us,
我们必须警惕各种诱惑者，这是我们的责任；为此，让我们..

Remedy 1. First, Get fundamental truths into our heart; affect and love truth: for want hereof the eastern churches were given up to Mahomet; and antichrist ruled over many in these western churches, because they loved not the truth, 2 Thes. 2:10. For none are seduced that are not cold in love.
解决方法 1. 首先，将基本真理铭记于心；接受并热爱真理：因为缺乏这一点，东方教会被放弃给了穆罕默德；而在这些西方教会中，反基督统治了许多人，因为他们不爱真理，参见帖撒罗尼迦后书 2:10。因为只有冷漠于爱的人才会被诱惑。

Remedy 2. Secondly, Let us labour to practise that we know, and God will give us a fuller measure of knowledge, whereby we shall learn to find and know seducers. John 7:17, 'If any man will do his will, he shall know.'
解决方法 2. 其次，让我们努力实践我们所知道的，上帝将赐予我们更丰富的知识，从而使我们学会发现和认识迷惑者。约翰福音 7:17，“人若立志遵行他的旨意，就必晓得这教训是出于神。”

Remedy 3. Thirdly, Pray to God for wisdom to discern of schisms, and heresies, and ill-disposed persons. God hath promised us anything that is necessary for our strengthening, and bringing us to heaven. God will not deny us so necessary an aid as this is.
第三，向上帝祈求智慧，以辨别分裂、异端和心怀不良之人。上帝已经向我们承诺，凡是对我们坚固和引领我们走向天堂所必需的，他都会赐予我们。上帝不会拒绝给予我们这样必要的帮助。

Remedy 4. Fourthly, Let us look that we keep in us an holy fear and reverence of God: Ps. 25:12, 'What man is he that feareth the Lord? him shall he teach in the way he shall choose.' And those things are we duly to observe, the rather because we shall ever find seducers. It will ever be a hard matter for men to find the way to heaven. And though the doctrine and profession of religion be not ever in all places opposed, yet shall we ever find the practisers thereof maligned; as it is in these days, where none are accounted of to be protestants that are not loose libertines. And thus instead of concision from religion, they join that with it which is quite contrary to the power thereof. Beware also of such, for their courses of life are as pernicious as fundamental errors; for none shall be saved for his knowledge.
第四，让我们保持对上帝的敬畏和敬重：诗篇 25:12，“敬畏耶和华的人，耶和华必将他所选择的道指示他。”我们应该认真观察这些事情，因为我们将经常遇到迷惑者。对于人们来说，找到通往天堂的道路将永远是一件困难的事情。虽然宗教的教义和信仰并不总是在所有地方都受到反对，但我们将经常发现那些实践宗教的人受到诋毁；就像现在这个时代一样，只有那些放纵自由的人才被认为是新教徒。因此，他们不是从宗教中割裂出来，而是将与宗教的力量完全相反的东西与之结合。也要小心这样的人，因为他们的生活方式和根本错误一样有害；因为没有人会因为他的知识而得救。

VERSE 3
第三节

For we are the circumcision.
因为我们是割礼的人。

In these words, and those that follow, our apostle describes who are truly circumcised. 'We are the true Israel, the circumcised sons of Abraham, who are members of Christ.' The Philippians they were not circumcised outwardly, yet were they truly circumcised, they had the truth of it; even as they that were under the cloud and in the sea were said 'to be truly baptized in the cloud and in the sea,' 1 Cor. 10:2. The sacraments therefore, before and after Christ, were in substance all one. As the church was one and the same, they may be said to be baptized as we, and we circumcised as they. The difference was only in the outward ceremony and show, which the church being then young had need of. It is the same religion clothed diversely. Bellarmine saith that their government was carnal, and the promises to them were carnal, but it is carnally spoken of him (e), Heb. 11:2. The fathers before Christ had respect to the recompence of reward; and in ver. 35 they 'accepted not deliverance that they might obtain a better resurrection.' Are these carnal promises? The anabaptists they press rebaptizing, not considering that the same covenant was before Christ and after, in substance; so as every true Christian is spiritually circumcised, being once regenerate. Before, indeed, he is uncircumcised, and a spiritual leprosy overspreads all his frame of body and mind, which must be washed, pared, and cut off. We must part with uncircumcised hearts, ears, and lips; that is, such ears as do delight themselves to hear corrupt lewd discourse; such a tongue and lips as delight to utter and let out words savouring of a rotten and uncircumcised heart; such eyes as do delight themselves in the beholding of lustful and sinful objects, whereby the heart is kindled into vain desires. I say, a Christian must circumcise himself, his heart, and those parts that are uncircumcised, before he can ever think to go to heaven, whither nothing that is corrupt or unclean entereth. Religion therefore is no easy thing, circumcision is painful and bloody. Mortification is very hard. Corruption it must be cut off though the blood follow, else it will kill thee at length. Wherefore we are also to labour for circumcised hearts to understand God's truth, his will, and commandments. Cut off all extravagant desires, which* by little and little take away comfort and communion with God. It is no mercy therefore to spare them. Circumcise thy eyes; pray with David, 'Turn away mine eyes from regarding vanity,' Ps. 119:37. Stop thy ears at the charming of such objects as may infect thy soul. We can never enjoy that beatifical vision hereafter, if we wean not ourselves from the liking of these things. And though we cannot, while we are in this house of clay, come to that perfection we should, yet endeavour to it earnestly, and God will accept our very endeavours, and will further them; yea, we shall get the victory at length. If sin begins to fall it shall surely fall; the house of David in us shall grow stronger, and the house of Saul shall daily be weakened. The means to this duty are, 重试    错误原因

1. First, Know thy sin, and thy particular sin, by thy checks of conscience and by the checks we receive from our enemies, who shall spy what they can in us thereby to scandalise us. As also observe what thy thoughts work most upon, what is the main thing that generally takes up your cogitations.
首先，了解你的罪恶，以及你特定的罪恶，通过良心的警告和我们从敌人那里接收到的警告，他们会窥探我们身上的一切，以便诽谤我们。同时，观察你的思绪最常关注的是什么，通常占据你的思考的主要事物。

2. When thou hast found out thy sin, make it as odious as thou canst. For circumcision implies a thing that is odious and superfluous. Now all sins that be cherished in us may well be odious to us, for that it hinders us from all good and clothes us with all evil, and makes all outward things evil to us; which* otherwise are no further ill than as they strengthen our corruptions. It hinders us from all good duties. Pride of heart and corruption do dog us. This made Paul cry, not of temporal bonds, but of the bonds of sin and of death. 'Who shall deliver me, wretched man that I am?' saith he, Rom. 7:23, 24.
当你发现自己的罪恶时，尽可能让它变得可憎。因为割礼意味着一件可憎和多余的事情。现在，我们心中滋生的所有罪恶都应该对我们来说是可憎的，因为它阻碍我们做一切善事，使我们充满邪恶，并使所有外在的事物对我们来说都是邪恶的；否则，它们只是在加强我们的堕落。它阻碍我们做一切善行。骄傲和腐败紧紧跟随着我们。这使得保罗呼喊，不是因为临时的束缚，而是因为罪恶和死亡的束缚。“我这个不幸的人，谁能救我？”他在罗马书 7:23, 24 中说。

3. Thirdly, Having found out thy sins, and the abominableness of them, complain of them to God, as Hezekiah did of the blasphemous letter that Sennacherib wrote, and challenge the fruit of God's promise. For he that bids us circumcise, Deut. 10:16, promised that he himself will do it, Deut. 30:6. Faith in the promises is an effectual means to attain to them. Men come with doubtings. They see a great deal of corruption. They think their labour is vain. They cannot be relieved against them. They are deceived. Touch but thou the hem of Christ's garment. Fly to God in his name, and thou shalt find this 'issue' of sin, though not wholly dried up, yet much abated. And here is the excellency of faith that assures us of all the promises concerning sanctification here, as concerning glory hereafter.
第三，一旦发现了你的罪恶和可憎之处，像希西家对西拿基立写的亵渎信一样，向上帝抱怨，并要求上帝应验他的应许。因为命令我们行割礼的上帝（申命记 10:16）应许他自己会这样做（申命记 30:6）。对应许的信心是实现这些应许的有效方法。人们带着怀疑而来。他们看到了很多腐败。他们认为自己的努力是徒劳的。他们无法摆脱这些罪恶。他们被欺骗了。只要触摸基督衣服的衣襟。以他的名向上帝求助，你会发现罪恶的问题虽然没有完全消除，但已经大大减轻。这就是信心的卓越之处，它使我们确信所有关于在此处得到成圣的应许，以及关于来世荣耀的应许。

Which worship God
哪些人崇拜上帝

The apostle places circumcision before worship; for unless there be a cutting off, we cannot bring our corruption to perform duties of God's worship aright.
使徒将割礼置于崇拜之前；因为除非有割除，我们无法使我们的腐败去正确地履行上帝崇拜的职责。

The words contain a description of a Christian by his proper act, worship; and by the proper object thereof, God; and by his most proper part, in spirit. And the word 'worship' is taken for the inward worship of God, commanded in the first commandment; also comprehending our fear, love of God, and joy in him, issuing from the knowledge of the true God. All our obedience issuing herefrom is worship of God, including our duties to man, in obedience and relation to God's commandment. The ground of this obedience and worship is the relation between God and the reasonable creature, being the image of God. Now this image being lost in the fall of our first parents, we must worship him not only as our creator and maker, but as 'reconciled to us in Christ,' as he hath made us anew.
这些词语包含了一个基督徒通过适当的行为、崇拜来描述；以及适当的对象，上帝；以及他最适当的部分，灵魂。而“崇拜”一词是指上帝内在的崇拜，是第一条诫命中所命令的；也包括我们对上帝的敬畏、爱和从真神的认识中产生的喜乐。我们所有的顺从都是从这里发出的对上帝的崇拜，包括我们对人的职责，以顺从和与上帝的诫命相关。这种顺从和崇拜的基础是上帝与理性生物之间的关系，理性生物是上帝的形象。现在，由于我们第一代父母的堕落，这个形象已经丧失，我们必须崇拜他不仅仅是作为我们的创造者和造物主，而且是“在基督里与我们和好”，因为他使我们重生。

Secondly, We are to worship him as the well-spring of all grace, goodness, excellency, and greatness.
其次，我们要崇拜他作为一切恩典、善良、卓越和伟大的源泉。

Thirdly, As he doth communicate all unto us. He is ours. Christ is ours. All is ours. This should carry our souls to love him, be his as he is ours; especially to be his in spirit, by which is meant the reasonable soul, understanding, will, and affections. And, secondly, with sanctified understanding, sanctified will, and sanctified affections. Thirdly, With all our strength, spirit, life, and cheerful readiness. Wherefore God is the proper object of spiritual worship. Trust on him, love him, joy in him, invoke and pray to him and to him only; not to the Virgin Mary, saints, or images, as the papists do: Mat. 4:10, 'Him only shalt thou serve,' as Christ saith, because our commandment is only from him and extends only to him. The promises are only from him. He only is present in all places; he only supplies our wants; and he only knows what our wants are and how to help. Saints are not present in all places. They cannot hear many at once; nay, they cannot hear our prayers unless they be present. They are finite creatures, they have no infinite properties. Christ he bids us, invites us, to come to him, he hath promised to hear us and to ease us.
第三，因为他将一切都与我们分享。他是我们的。基督是我们的。一切都是我们的。这应该让我们的灵魂去爱他，成为他的，就像他是我们的一样；尤其是成为他的灵魂，这指的是理智的灵魂，理解力、意愿和感情。其次，是以圣洁的理解力、圣洁的意愿和圣洁的感情。第三，用我们所有的力量、精神、生命和愉快的准备。因此，上帝是属于属灵崇拜的适当对象。信靠他，爱他，因他而喜乐，呼求他和只呼求他；不像天主教徒那样呼求圣母玛利亚、圣徒或偶像：马太福音 4:10，“只要拜主你的神”，正如基督所说，因为我们的命令只来自他，只归于他。应许只来自他。他独自在所有地方都存在；他独自满足我们的需求；他独自知道我们的需求是什么，如何帮助我们。圣徒不在所有地方都存在。他们不能同时听到很多人的声音；不，除非他们在场，否则他们无法听到我们的祈祷。他们是有限的造物，没有无限的属性。基督邀请我们来到他面前，他答应听我们的祈祷并减轻我们的负担。

And further, God knows the secret wants, which the saints cannot know. We ourselves know them not. And therefore are we to go only to God in all our necessities, because it is most gainful for us to go to him that can help us; nay, we owe him this honour by going to him, to acknowledge his omnipresence, his willingness and ability to do good.
而且，上帝知道圣徒们无法知道的秘密需求。我们自己也不知道。因此，在我们所有的需要中，我们只能去找上帝，因为去找能帮助我们的他对我们最有益；不仅如此，我们还应该通过去找他来向他致敬，承认他的无所不在，他愿意和有能力行善。

In spirit
精神上

The apostle in these words shews the manner of true worship, by the most proper and fit part of a Christian; to wit, his spirit; that is, a soul truly sanctified; lively, and cheerfully, with a willing and ready mind, fitly disposed, contrary to outward, false, and hypocritical worship.
使徒在这些话中展示了真正敬拜的方式，通过一个基督徒最适当和合适的部分，即他的灵魂；也就是说，一个真正被圣化的、活泼而愉快的灵魂，以乐意和准备好的心态，适当地安排，与外表上的虚假和伪善的敬拜相反。

1. And the reason is, 'Because God is a Spirit, and therefore must be worshipped in spirit,' John 4:24.
原因是，"因为上帝是灵，所以必须以灵来敬拜他"，约翰福音 4:24。

2. Secondly, It is the best part of a man; and God who challenges all, and that justly, looks especially that he hath the best part.
其次，这是一个人最好的部分；上帝挑战一切，而且是公正的，特别看重他拥有最好的部分。

3. Thirdly, The spirit hath a being of itself, and praiseth, loveth and rejoiceth in God when it is out of the body; and the body is stirred up to this duty only by the spirit, being of itself senseless as a block; and outward worship without inward is but the carcase of worship. The prayer of a wicked man is abominable, because he regards inquity in his heart, Ps. 66:18. And this spirit of ours, without the Spirit of God, cannot worship him; and therefore every one that is not changed makes God an idol.
第三，灵魂有自己的存在，当它离开身体时，赞美、爱和喜悦上帝；身体只有在灵魂的激励下才能履行这个职责，本身像一块木头一样没有感觉；外在的崇拜没有内在的崇拜只是崇拜的尸体。恶人的祷告是可憎的，因为他心中怀有罪恶，诗篇 66:18。而我们的灵魂，没有上帝的灵，不能崇拜他；因此，每一个没有改变的人都把上帝当作偶像。

Use. This may deprive all such of comfort as care not for this spiritual worship, thinking they have done enough if they have mumbled a few idle words over. God accepts it no more than if they had sacrificed a dog's head, as he saith, Isa. 66:3. And verily, what other is popery, but a body without a soul, when they worship in blind sacrifices, in a strange language? Is this a spiritual worship, when they neither know what they do nor say? Let us show that we are not of their number. Come we with love, and with the intension* of all our affections; and this will sway the whole man, body and soul; and so shall we worship him in truth, and not in hypocrisy, as many do, that bring their idols with them. Their minds are on their pleasures and riches, though their body be present before God. And it hath ever been an error in the world, this limiting and tying God's worship to outward worship of the body, with a kind of ceremonious gesture; and it is very much liked for such like reasons as these are.
使用。这可能剥夺所有不关心这种属灵崇拜的人的舒适感，他们认为只要嘟哝几句无聊的话就足够了。神不接受这种崇拜，就像他所说的那样，以赛亚书 66:3。确实，天主教又有什么不同呢？当他们在盲目的祭祀中，用陌生的语言崇拜时，它不过是一个没有灵魂的身体。当他们既不知道自己在做什么，也不知道自己在说什么时，这是一种属灵的崇拜吗？让我们表明我们不是他们中的一员。我们以爱心和所有感情的意图来，这将左右整个人，身心灵都会如此崇拜他，而不是虚伪地崇拜，像许多人那样，他们带着他们的偶像。他们的心思都在他们的享乐和财富上，尽管他们的身体在上帝面前。这在世界上一直是一个错误，将上帝的崇拜限制和束缚于身体的外在崇拜，带有一种礼节性的姿态；而且这种做法非常受欢迎，原因就像这些一样。

First, The outward gesture: as holding up hands, bending the knee, casting up the eyes, they are things that may easily be done.
首先，外在的姿势：举起双手，弯曲膝盖，抬起眼睛，这些都是容易做到的事情。

Secondly, They make a glorious show in the eyes of the world. It is a commendable and good quality to be religious, especially if they be observed so to be.
其次，他们在世人眼中展现出光辉的形象。宗教虔诚是一种值得称赞和良好的品质，尤其是如果能够如此坚守。

Thirdly, It is beneficial to men, whenas hereby they are known to be no atheists, and therefore not that way incapable of preferment or the like.
第三，当人们知道他们不是无神论者时，对男性是有益的，因此他们不会因此而无法得到晋升或类似的机会。

Fourthly, Outward worship satisfies conscience a little. Men know they must worship God, and go to church, that these are means to save men, and they think that in doing so they stop the cries of their consciences. Alas! alas! these sleepy, blinded consciences of theirs will at length awake, and will accuse them, for the outward ceremonious hypocritical worship of him that requires the Spirit to worship him with.
第四，外在的崇拜稍微满足了良心。人们知道他们必须崇拜上帝，去教堂，这些是拯救人的手段，他们认为这样做可以止住他们良心的呼喊。唉！唉！他们那沉睡、瞎眼的良心最终会醒来，并指责他们，因为他们只是表面上虚伪地崇拜那位要求用灵魂来崇拜的人。

Obj. But some men say, How shall we know whether we serve God in spirit or no?
但有些人说，我们怎么知道我们是否以灵魂来事奉上帝？

Ans. I answer, Observe these properties.
答案：我回答，观察这些特性。

First, Whether thou lamentest thy defects in the best actions thou dost, and are not puffed up with conceit of the sufficiency of thy performances. Paul found this in him; for although he lived, being a Pharisee, as concerning the law unrebukable, yet when he was converted he saw much corruption which before he knew not, and laments and bewails it, Rom. 7:23, 24.
首先，你是否为自己在最好的行动中的缺陷而悲叹，并且没有因为自己的表现而自负。保罗在自己身上发现了这一点；虽然他作为一个法利赛人在律法上是无可指责的，但当他转变信仰后，他看到了以前不曾了解的许多腐败，为此感到悲痛和悔恨，罗马书 7:23, 24。

Secondly, Examine thyself, whether thou makest conscience of private closet duties. Of prayer in thy study when none sees thee. Of thy very thoughts. Dost thou serve God with thy affections and thy very soul? Dost thou weep in secret for sins, yea, for thy secret sins? Dost not thou do good duties to be seen of men, as the Pharisees did? Contrariwise, wilt thou omit no place nor time, but always and in all places thou wilt worship God? This must be done; for God is always and for ever God; and he is in all places, in private as well as public; and therefore a Christian's heart must be the sanctum sanctorum,† where God must remain present continually. And therefore he makes conscience of, and is humbled for, the least sins, yea, those that the world esteems not of, and counts them as niceties; and that in as great a measure as ordinarily men are for the greatest sins they commit.
其次，审视自己，看看你是否对私人的祈祷有良心。在没有人看见的时候，在你的书房里祈祷。关注你的思想。你是否用你的情感和灵魂来事奉上帝？你是否会为罪恶而暗自哭泣，甚至为你隐藏的罪恶而哭泣？你是否不是为了让人看见而做好事，就像法利赛人那样？相反地，你是否不会忽略任何地方和时间，而是在任何地方都会敬拜上帝？这是必须做的；因为上帝永远是上帝，他无处不在，无论是在私人还是公共场所；因此，一个基督徒的心必须是至圣所，上帝必须在其中不断地存在。因此，他对最小的罪恶也要有良心，并为之谦卑，即使世人不看重，将其视为琐事；而且他对此的重视程度通常比人们对自己所犯的最大罪恶还要大。

Thirdly, Canst thou endure the search of thyself and thy infirmities by all means? By thyself, by others, by the word, by private friends? Nay, canst thou desire this search, that thou mayest know thy sin more and more, for this end, that thou mayest truly hate it with a more perfect hatred? Canst thou truly appeal to God, as Peter did to Christ, 'Thou knowest that I love and prefer thee above all'? John 21:15. It is a sure sign of thy sincerity which the world cannot have; and therefore when they see their sins laid open, they spurn at the ordinances, and spite the minister and their true friends, that put them in mind of their faults, accounting them as their only enemies. Surely they shall never be able to endure the search of God hereafter; and the last day when he shall lay them open, they shall be overcome with shame.
第三，你能忍受以各种方式对自己和自己的弱点进行搜索吗？通过自己，通过他人，通过圣经，通过私人朋友？不仅如此，你还能渴望这种搜索，以便更加了解自己的罪恶，从而更加真正地憎恨它？你能像彼得对基督说的那样真诚地向上帝呼求：“主啊，你知道我爱你并且更加喜爱你吗？”（约翰福音 21:15）这是你真诚的标志，世界所不能拥有的；因此，当他们看到自己的罪恶被揭示时，他们蔑视圣礼，恶待牧师和真正的朋友，那些提醒他们的过失，将他们视为唯一的敌人。毫无疑问，他们将无法忍受上帝的审判；在末日，当上帝揭示他们的罪恶时，他们将因羞愧而被征服。

A fourth sign is, That at the hour of thy death this spiritual worshipping of God will give thee content, when nothing else can. Thou mayest say with comfort, as Hezekiah did, 'Lord, remember how I have walked before thee in sincerity,' Isa. 38:2, 3. When downright affliction comes, outward verbal profession vanisheth, with all the comforts thereof; then perisheth the hope of the hypocrite. Two things upheld Job in comfort, in his great extremity. He was first assured that his Redeemer lived; and secondly, he knew his innocency in those things that his friends charged him with. And such times will fall on us all, either at the time of death or before, when nothing but innocency and sincerity shall be able to uphold us.
第四个迹象是，在你临终的时刻，这种对上帝的灵性崇拜将给你满足，而其他任何事物都无法做到。你可以安慰地说，就像希西家一样：“耶和华啊，求你记念我在你面前怎样存完全的心”，以赛亚书 38:2,3。当真正的苦难来临时，外在的言语表白会消失，连同其中的所有安慰；伪君子的希望也会消失。约伯在极度困境中得到了两个安慰。首先，他确信他的救赎主还活着；其次，他知道自己在朋友们指责他的事情上是无辜的。这样的时刻将会降临在我们身上，无论是在临终之时还是之前，只有无辜和真诚才能支撑我们。

Labour therefore for sincerity and spiritual worship. 'Worship God in spirit,' but let it be done outwardly also. But first, bring thy heart and intention to what thou dost, and that will stir up the outward man to its duty. And for the performance hereof follow these directions.
因此，努力追求真诚和精神上的崇拜。在精神上敬拜上帝，但也要在外表上表现出来。但首先，将你的心和意图带到你所做的事情上，这将激发外在的人履行他的职责。为了完成这个目标，请遵循以下指导。

First, Learn to know God aright. For worship is answerable to knowledge; for how can we reverence God aright, when we know neither his goodness nor his greatness? How can we trust on God when we see not his truth in the performance of his promises, in the Scriptures, and in our own experience? Those that do not these know not God. For as the heart affects according to knowledge, so also it is true in divinity; as we know his justice we shall fear, as we know his mercy we shall love him, as we know his truth we shall trust on him. Ps. 9:10, 'They that know thy name shall trust in thee;' and in other places of the said psalm, the Lord is known in the judgment he executeth, ver. 16.
首先，要正确地认识上帝。因为崇拜与知识相对应；当我们既不了解他的善良也不了解他的伟大时，我们如何能正确地敬畏上帝呢？当我们在圣经、在我们自己的经历中看不到他的真实和他的应许的实现时，我们如何能信靠上帝呢？那些不了解这些的人不认识上帝。因为心灵根据知识而感动，这在神学中也是真实的；当我们了解他的公正，我们将敬畏；当我们了解他的怜悯，我们将爱他；当我们了解他的真实，我们将信靠他。诗篇 9:10 说：“认识你名的人要倚靠你。”在该诗的其他地方，上帝在他所执行的审判中被认识（诗 9:16）。

Secondly, Know God to be the first mover and cause of all. Men ordinarily fear the creature, attributing that to it which belongs to the Creator. But God he is the giver of all, and Christians look on the secondary means as to* the first author and ground of all the rest. They behold the magistrate as in God, fear them no otherwise but in the Lord. Atheists they will not stick at any sin whatsoever, to get the love of those that may bring them any worldly commodity. A Christian, he pleases and seeks the love of him that can make enemies friends when he lists, and when it is for our good. He knows 'in him we live, move, and have our being.'
其次，认识上帝是一切的第一动因和原因。人们通常害怕创造物，将属于创造者的属性归于它。但上帝是一切的赐予者，基督徒将次要的手段视为一切其他事物的第一创作者和基础。他们将官员视为上帝的代表，在主内不以其他方式害怕他们。无神论者为了得到那些可能给他们带来世俗利益的人的爱，他们不会在任何罪上犹豫。一个基督徒，他取悦并寻求那些在他愿意时可以使敌人成为朋友的人的爱，而且当这对我们有益时。他知道“我们在他里面活动，存在”。

Thirdly, Make much of spiritual means. God he works by means, by his word; attend to it. It works love, fear, joy, and reverence in us; and therefore no marvel if those that neglect those means are not acquainted with these graces of God's Spirit.
第三，重视属灵的方法。上帝通过手段来工作，通过他的话语；注意它。它在我们心中产生爱、敬畏、喜乐和敬畏之情；因此，如果忽视这些手段的人不熟悉上帝的灵的这些恩典，那也就不足为奇了。

Fourthly, Lift up thy heart to Christ, the quickening Spirit, 1 Cor. 15:36, seq. Our hearts naturally are dead; Christ is our life. When thou art most especially called to love, to fear, to humility, pray to him to move thee, and yield thyself to him, and then shalt thou pray in spirit; as it is said in Jude 20, 'Hear in spirit, do all in spirit;' do outward works of thy calling in spirit; for a true worshipper will out of spiritual grounds do all outward works of his particular calling, as well as the works of his general Christian vocation. Let us therefore do all things from our hearts to God and to our neighbour, else will not God accept of our works. It is the Jew inwardly who shall have praise of God. The want of this sincerity hath extinguished the light of many a glorious professor, and thereby hath brought a great scandal upon the true worshippers of God in spirit.
第四，将你的心升起到基督，那赐生命的灵，哥林多前书 15:36。我们的心本性上是死的；基督是我们的生命。当你特别被呼召去爱、敬畏、谦卑时，向他祈求感动你，并将自己奉献给他，那么你就会以灵里的方式祈祷；正如犹大书 20 节所说，“以灵里建造自己，在灵里行事。”以灵里的方式去做你所被呼召的外在工作；因为一个真正的敬拜者会在属灵的基础上完成他特定呼召的外在工作，就像他在基督徒的普遍呼召中所做的工作一样。因此，让我们以心灵向上帝和邻舍做一切事情，否则上帝不会接受我们的工作。是内心的犹太人将得到上帝的赞美。这种缺乏真诚已经扑灭了许多光荣的信徒的光芒，并因此给真正以灵敬拜上帝的人带来了巨大的耻辱。

And rejoice in Christ
在基督里欢喜

The word 'rejoice' implies a boasting or glorying of the heart, manifesting itself in outward countenance and gesture, as also in speech. It also implies a resting on and contenting in the thing we glory in, proceeding from an assurance that we glory in a thing worthy of glory, for they are fools that delight in baubles. Observe hence, therefore,
“欢喜”这个词意味着心灵的夸耀或荣耀，表现在外在的面容和姿态上，也表现在言语中。它还意味着我们对我们所夸耀的事物的依赖和满足，源于我们确信我们所夸耀的是值得夸耀的事物，因为那些喜欢玩具的人是愚蠢的。因此，从这里可以观察到，

Doct. 1 That those that will worship Christ aright must glory in him. For the worship of Christ is a thing that requires encouragement, and nothing can work this encouragement like the glorying in Christ. And therefore Paul, in the first part of his epistle to the Romans, having shewed that God had elected them freely, and had begun the work of sanctification in their hearts, he comes in the 12th chapter, ver. 1, 'I beseech you,' saith he, 'present yourselves as a holy, living, and acceptable sacrifice to God.' And in Titus 2:11, 'The grace of God teacheth,' by encouraging us 'to deny ungodliness, and to walk unblameably, soberly, righteously, and godly in this present world.' And therefore, whensoever we grow dull or dead, think of the great benefits that we have by Christ, and it will quicken us and all our performances.
那些想要正确崇拜基督的人必须在他身上夸耀。因为崇拜基督是一件需要鼓励的事情，而没有什么比在基督身上夸耀更能起到这种鼓励作用。因此，保罗在他写给罗马人的书信的前半部分中，表明上帝已经自由选择了他们，并在他们的心中开始了成圣的工作，他在第 12 章第 1 节说：“弟兄们，我以神的慈悲劝你们，将身体献上，当作活祭，是圣洁的，是神所喜悦的。”在提多书 2:11 中也说：“因为神救众人的恩典已经显明出来，教训我们除去不敬虔的心和世俗的情欲，在今世自守、公义、敬虔度日。”所以，每当我们变得迟钝或死气沉沉时，想想我们通过基督所得到的伟大好处，它将使我们和我们的一切表现焕发生机。

Doct. 2. In the next place observe, That Christ is the matter and subject of true glory and rejoicing, and only Christ, for they well go together, a full and large affection with a full and large object. Boasting is a full affection, the object is every way as full.
在接下来的观察中，请注意，基督是真正的荣耀和喜乐的对象和主题，只有基督，因为它们紧密相连，充满和广泛的感情与充满和广泛的对象相匹配。夸耀是一种充满的感情，而对象在各个方面都是充满的。

Reason 1. First, As he is God and man. He is God full of all things; he is man full of all grace and void of all sin. He is Christ anointed to perform all his offices; he is a prophet all-sufficient in all wisdom. In him are the treasures of wisdom. He teaches us not only how to do, but he teaches the very deed. He is our high priest. He is the sacrifice, the altar, and the priest, and he is our eternal priest in heaven and on earth: on earth as suffering for us, in heaven as mediating for our peace. 'Who shall condemn us? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us,' Rom. 8:34. He is also our King. He is King of all, King of kings, and Lord of lords; a king for ever and at all times, subduing all rebellions within us, and all enemies without us; and he is all these so as none is like him, and therefore is worthy of our glory.
原因 1. 首先，因为他既是神又是人。他是充满万物的神；他是充满一切恩典且没有罪恶的人。他是受膏的基督，执行他的职责；他是一位全能的先知，拥有无尽的智慧。智慧的宝藏都在他里面。他不仅教导我们如何行事，而且亲自行动。他是我们的大祭司。他是祭品、祭坛和祭司，他是我们在天上和地上的永恒祭司：在地上为我们受苦，在天上为我们调解和平。“谁能定我们的罪呢？是那已经死了、而且复活、现今在神的右边、也替我们祈求的基督耶稣。”（罗马书 8:34）他也是我们的君王。他是万王之王、万主之主的君王；他是永远的君王，时时刻刻征服我们内心的叛逆，以及我们外面的一切敌人；他是如此之伟大，没有人能比得上他，因此他值得我们的荣耀。

Reason 2. Secondly, Christ is communicative in all these. He is prophet, priest, king, for us; he is God-man; he is Christ for us. He sought not his own. It was his communicative goodness that drew him from heaven to take our nature.
原因 2. 其次，基督在这一切中都是沟通的。他是我们的先知、祭司、国王；他是神人；他是我们的基督。他不追求自己的利益。正是他的善意使他离开天堂，接受我们的本性。

Reason 3. Thirdly, He is present and ready to do all good for us; he is present with us to the end of the world; nay,

Reason 4. Fourthly, We are his members. He is in us. We are his wife; nay, we are him. 'Saul, why persecutest thou me?' Acts 9:4. 1 Cor. 12:12, seq., 'We are all one body with Christ.'
原因 4. 第四，我们是他的成员。他在我们里面。我们是他的妻子；不，我们就是他。'扫罗，你为什么逼迫我？'使徒行传 9:4。哥林多前书 12:12，接下来的章节，'我们都是与基督同一个身体。'

Reason 5. Fifthly, We are even whiles we are here glorified with Christ. He is our husband. If he be honoured, we his spouse also are advanced. If he be our king, we are his queen. If the head be crowned, the body is honoured; and,
原因 5. 第五，我们在这里与基督一同被荣耀。他是我们的丈夫。如果他受到尊敬，我们作为他的配偶也会得到提升。如果他是我们的国王，我们就是他的皇后。如果头戴皇冠，身体就会受到尊敬；

Reason 6. Sixthly, All this is from God, and freely comes from him. Christ is anointed by the Spirit and sent from the Father. 1 Cor. 1:30, 'He is made of God wisdom, righteousness, sanctification and redemption to us.' And John 6:44, 'No man can come to me, except the Father who hath sent me draw him;' and it is further said that God 'sealed him,' John 6:27. So that we may rejoice in Christ, because that thereby we come to joy in God, for he reconciles us to God who called him to this office, which was witnessed at his baptism, whenas the whole Trinity bare witness thereof.
第六个原因是，这一切都来自上帝，并且是免费的。基督受到圣灵的膏抹，并从父那里被差遣。哥林多前书 1:30 说，“他成为我们的智慧、公义、圣洁和救赎。”约翰福音 6:44 说，“若不是那差我来的父吸引人，就没有人能到我这里来。”还有约翰福音 6:27 说上帝“已经印证了他”。因此，我们可以因基督而欢喜，因为通过他，我们得以喜乐于上帝，因为他使我们与上帝和好，上帝召他担任这个职责，这在他受洗时得到了整个三位一体的见证。

Quest. But it may be questioned, What! may we not joy in any other thing else but in Christ?
问题。但是可以质疑，什么！我们难道不能因为其他事物而感到喜悦，而不仅仅是基督吗？

Ans. I answer, There may be two causes of our joy. One principal, the other less principal. We must only rejoice in Christ as the main and principal cause of our happiness. But we may rejoice in creatures so far forth as they are testimonies of Christ's love, and in peace of conscience as coming from Christ, and in the word of God as it is the gospel of the revelation of Christ to us.
答：我回答，我们的喜乐可能有两个原因。一个是主要的，另一个是次要的。我们只能因基督而喜乐，因为他是我们幸福的主要原因。但我们可以因为众生物是基督爱的见证而喜乐，因为良心的平安来自基督，因为神的话是基督向我们启示的福音。

Use 1. For use. We may observe this doctrine as a ground of the necessity of particular faith. For none can boast, but the boasting must arise from a particular faith, which only is the true ground of every man's particular assurance.
使用 1. 用于使用。我们可以将这个教义视为特定信仰的必要性的基础。因为没有人能夸口，但夸口必须源自特定的信仰，这只是每个人特定确信的真正基础。

Use 2. Secondly, Lot it serve as a direction to every Christian that will rejoice; let him go out of himself and rejoice in Christ, his king, his priest, and his prophet. Let him observe what he hath done for him, and what he will do for him, and thereby see himself perfectly happy; and,
使用 2. 其次，让它成为每个愿意欢喜的基督徒的指引；让他离开自己，欢喜于他的君王、祭司和先知基督。让他观察基督为他所做的，以及将来会为他做的，从而看到自己完全幸福；并且，

Use 3. In the third place, Let us first boast that we have Christ, and then in his benefits and blessings that follow him. First, rejoice that we have the field, then rejoice in the pearl. And therefore the apostle says not rejoice in faith or in obedience, but 'in Christ,' who being once mine, how shall I not have all things with him?
使用 3. 第三点，让我们首先夸耀我们拥有基督，然后是他所带来的好处和祝福。首先，为我们拥有这块田地而欢喜，然后为我们拥有这颗珍珠而欢喜。因此，使徒说的不是为信仰或顺从而欢喜，而是为“基督”而欢喜，因为一旦拥有了他，我如何不与他一同拥有一切？

Use 4. Those that are burdened with sorrow for their sin, let them consider. Why do they grieve? Do their sins trouble them? Christ he came to die for sin, he is their high priest, he came to save sinners. Doth the devil accuse them? Let them know Christ chose them, he pleads for them. Who can lay anything to their charge? Christ he is dead, risen; nay, he is ascended into heaven. Are they troubled with crosses? That is the best time to rejoice in Christ. 'We joy in tribulation,' Rom. 5:3. When nothing comforts us, then hath Christ sweetest communion with our hearts. St Stephen, when the stones flew about him, and Paul in the dungeon, had the most sweet consolation and comfortable presence of God's Spirit that upheld them. Nay, in death we may glory most of all. It lets us into that state, into that sweet society with our Saviour and the saints, the very hope whereof doth now sustain us and cause us to glory here, as in Rom. 5:2. And death now is but a drone,* the sting is gone, all enemies are conquered.
使用 4. 那些为自己的罪感到忧伤的人，让他们思考。他们为什么悲伤？是他们的罪困扰着他们吗？基督来为罪而死，他是他们的大祭司，他来拯救罪人。魔鬼在控告他们吗？让他们知道基督选择了他们，他为他们辩护。谁能对他们提出任何指控？基督已经死了，复活了；不，他已经升入天堂。他们为十字架所困扰吗？那是在基督里欢喜的最好时机。“我们在患难中欢喜”，罗马书 5:3。当没有任何安慰我们时，基督与我们的心灵有最甜蜜的交流。当石头围绕着司提反飞来，保罗在牢狱中时，他们都有上帝的圣灵最甜蜜的安慰和舒适的同在支持着他们。不仅如此，在死亡中我们可以最大程度地夸耀。它让我们进入那个状态，与我们的救主和圣徒们有甜蜜的交往，这种希望现在支撑着我们，并使我们在这里夸耀，如罗马书 5:2 所说。而现在的死亡只是一只蜜蜂，刺已经被拔掉，所有的敌人都被征服了。

Use 5. In the fifth place, See wherein the glory of a man, of a nation, of a kingdom consists. It is in Christ, and that which exhibits Christ. What made the Jews rejoice? Mark the prerogatives they had, Rom. 9:3, 4: adoption, covenant, promises, and Christ. What made the house of Judah so famous? and Mary so bless herself? 'All generations shall call me blessed,' Luke 1:48: Christ, that vouchsafed to proceed out of her loins and from that stock. 'Abraham rejoiced to see Christ's day,' John 8:56, though he saw it afar off by the eye of faith. And what should we glory in above the Jews, above other nations, but in this? The veil is taken away: Christ shines, and we have the gospel in its purity. This the apostle looks for in the Corinthians, 2 Cor. 2:3, 'Having confidence that my joy is the joy of you all.' Now, what was Paul's joy? 'God forbid,' saith he, 'that I should rejoice, but in the cross of Christ,' Gal. 6:14. Let us not, therefore, rejoice in peace or plenty, fortified places, or the like. No. If we had not Christ to rejoice in, we were no better than Turks. 'Happy is the people whose God is the Lord,' Ps. 146:5; for in him shall we have fulness of joy and comfort. Make use of this in time of temptation. When the devil would rob us of our joy, fly to Christ: oppose him against all; oppose the 'second Adam' against the first: he came to do whatever the other did undo. Learn to see the subtlety of the devil and thine own heart; and fill thy heart with the Scriptures and with meditations of the promises, and they will cause our love to be so fervent, as all our service of God will seem to be easy to us; as the time that Jacob served seemed nothing, for the love he bare to Rachel, Gen. 29:20.
使用 5. 第五点，看看一个人、一个国家、一个王国的荣耀在哪里。在基督里，在展示基督的事物中。是什么让犹太人欢喜？看看他们所拥有的特权，罗马书 9:3, 4：领养、约定、应许和基督。是什么让犹大家族如此有名？玛利亚为什么如此蒙福？'万代要称我有福'，路加福音 1:48：基督，他从她的腹中诞生，来自那个家族。'亚伯拉罕欢喜要看见我的日子'，约翰福音 8:56，虽然他通过信心的眼睛远远地看见了。我们应该在什么上面比犹太人、比其他国家更夸耀呢？面纱被揭去了：基督发光，我们拥有纯正的福音。这是使徒在哥林多后书 2:3 中期待的，'我深信我的喜乐就是你们众人的喜乐。'那么，保罗的喜乐是什么？他说，'断不可有人以十字架以外的事夸口'，加拉太书 6:14。因此，我们不应该因为和平或富足、坚固的地方或类似的事物而欢喜。不。如果我们没有基督可以欢喜，我们就不比土耳其人更好。'以耶和华为他们的神的民是有福的'，诗篇 146:5；因为在他里面，我们将拥有满足的喜乐和安慰。 在诱惑来临时，及时利用这一点。当魔鬼想要夺走我们的喜乐时，飞往基督：与他对抗一切；将“第二个亚当”与第一个亚当对抗：他来做第一个亚当所做的一切的反面。学会看到魔鬼和自己内心的狡诈；用圣经和对应许的默想填满你的心，它们会使我们的爱如此炽热，以至于我们对上帝的一切事奉似乎都变得容易；就像雅各为了他对拉结的爱而伺候的时间一样，似乎毫不费力，创世记 29:20。

But how shall, we know whether we rejoice in Christ or not?
但是我们如何知道我们是否因基督而欢喜呢？

Ans. I answer, By these signs:
我回答，通过这些迹象：

1. First, When we glory, see the ground whence it arises, whether from God reconciled to us or not. If otherwise, remember that of Jer. 9:23: 'Let not the wise man glory in his wisdom, nor the strong man in his strength;' all such rejoicing is evil; 'but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord.'
首先，当我们荣耀时，看看它来自哪里，是来自与我们和解的上帝还是其他地方。如果不是来自上帝，记住耶利米书 9:23 中的话：“智慧人不要因他的智慧夸口，勇士不要因他的勇力夸口。”这样的夸耀都是邪恶的；“但夸口的却因认识我，知道我是耶和华。”

2. Secondly, If we glory in the Lord, it will stir us up to thanks. What we joy in we will praise. If we joy in Christ, we shall, like the spouse in Canticles, ever be setting forth the praises of our beloved. Thus did Paul, Eph. 1:3, and Peter, 1 Pet. 1:3; and therefore, where deadness and dulness is, it shews no true Christian joy.
其次，如果我们在主里得荣耀，它会激励我们感恩。我们所喜悦的，我们会赞美。如果我们喜悦基督，我们将像《雅歌》中的新娘一样，不断赞美我们所爱的人。保罗在以弗所书 1:3 中如此行事，彼得在彼得前书 1:3 中也是如此；因此，如果没有真正的基督徒的喜乐，就会显现出死气沉沉和迟钝。

3. Thirdly, Our glorying will be seen in duty. Delight ever implies the intention to do any good work, and diligence.
第三，我们的荣耀将在责任中展现。愉悦总是意味着要做好任何善事，并且要勤奋。

4. Fourthly, If we glory in Christ aright, we shall not endure any addition to Christ; and therefore, we shall abhor that popish tenent* which puts so many additions to Christ in the meritorious work of our salvation. A true rejoicer in Christ sees such all-sufficiency in Christ's merits and work, that he abhors purgatory and such trash; and so much the more, by how much his glorying in Christ is the more fervent and sincere. Christ is our husband, we are his spouse; if we cleave to any other than to Christ, we are adulterers. No; lot him kiss us with the kisses of his mouth, and none but he, Cant. 1:2.
第四，如果我们正确地因基督而夸耀，我们将不会容忍对基督的任何添加；因此，我们将憎恶罗马教义中在我们救赎的功绩中对基督添加了如此多的东西。一个真正因基督而喜乐的人看到基督的功绩和工作的如此充足，以至于他憎恶炼狱和类似的垃圾；而且他的因基督而夸耀越热切和真诚，他就越是如此。基督是我们的丈夫，我们是他的配偶；如果我们依附于除基督之外的任何人，我们就是通奸者。不，让他用他的嘴亲吻我们，只有他，雅歌 1:2。

5. Fifthly, This joy, where it is, it will breed content in all estates. Paul could want and abound, and so can a true rejoicer: in Christ he hath all. He cares not for earthly wants, so he wants no heavenly comfort. If he be poor, he is rich in heaven; nay, what he most complains of, are good for him: life or death, all is one with him. Christ is his, and in him all things.
第五，这种喜悦，无论在哪里，都会在所有人中培养满足感。保罗可以有所需而且丰富，一个真正的喜乐者也可以：在基督里他拥有一切。他不关心地上的需求，因此他不需要天上的安慰。如果他贫穷，他在天堂是富有的；不仅如此，他最抱怨的事情对他来说都是好的：生或死，对他来说都一样。基督是他的，一切都在他里面。

Quest. But it may be said, There are many Christians are not in this happy condition.
但可以说，有许多基督徒并不处于这种幸福的状态。

Ans. I answer, It is their own fault, to yield to the devil's policy; and their own weakness, that will not labour to break through these clouds, and challenge the promises.
答：我回答，这是他们自己的错，屈服于魔鬼的策略；也是他们自己的软弱，不愿努力冲破这些阻碍，挑战那些承诺。

And have no confidence in the flesh
对肉体毫无信心

These words are in truth included in the former, for he that glories in Christ 'will have no confidence in the flesh.' But the apostle notes this as a plain demonstration and evidence of the glorying in Christ. For by the copulative enjoining of them, it is all one as if he had said, What a man trusts to he glories in, and what he glories in he trusts to, and is confident of. If in wit his glorying be, he trusts to it, though it be to his ruin, as it fell out with Ahithophel, 2 Sam. 17:23. If in eloquence of speech, he trusts to it, and it brings shame, as it did to Herod, Acts 12:23. If in honour, he trusts to it, and brings himself to dishonour, as Haman did, Esther 7:10.
这些话实际上包含在前者中，因为那以基督为荣耀的人“不会对肉体有信心”。但使徒将此作为对以基督为荣耀的明确证明和证据。因为通过将它们连接起来，就好像他说，一个人所信任的就是他所夸耀的，他所夸耀的就是他所信任和确信的。如果他以智慧夸耀，他就信任它，即使它会导致他的毁灭，就像亚希多弗（《撒母耳记下》17:23）一样。如果他以口才夸耀，他就信任它，但它会带来羞辱，就像希律（《使徒行传》12:23）一样。如果他以荣耀夸耀，他就信任它，但会自取耻辱，就像哈曼（《以斯帖记》7:10）一样。

By 'flesh' is meant outward things, as prerogatives, privileges, actions of a man's own doing, and particularly, he aims at circumcision, which he calls 'outward, and that of the flesh,' Rom. 2:28. So as the observation that we may gather is, that confidence in Christ takes away confidence in outward things. The reason is, if Christ be fully all-sufficient, what need is there of any outward thing to put confidence in? For these are two opposite things, and one overthrows the other.
“肉体”指的是外在的事物，如特权、特殊待遇、个人行为，尤其是他指的是割礼，他称之为“外在的，属肉体的”，罗马书 2:28。因此，我们可以得出的观察是，对基督的信心消除了对外在事物的信心。原因是，如果基督是完全的、无所不足的，那么还需要依赖任何外在的事物来建立信心吗？因为这两者是对立的，一个会推翻另一个。

Doct. The second instruction is, that naturally men have confidence in outward things; for having not hearts filled with grace, they relish not Christ, but fly to ceremonious outward actions as their refuge. Nay, in the church, till we be converted, we naturally fly to outward fleshly confidence. We have the word taught to us; we come to hear it twice on the Lord's day. Alas! what is this, if thou be not transformed, and inwardly and outwardly conformed in obedience! Hast thou the sacraments? dost thou uncover thy head, or bow the knee? These are good, and they seem fair; but where is the heart? how is that prepared? hast thou an earnest desire to leave off thy course of sinning, and dost thou resolve hereafter to amend thy life? Oh, here is the hard spiritual work! So, in outward fasting and abstinence, it is an easy matter. The Pharisees did it often. But this is the fast that God hath commanded, to loose the bands of wickedness, to fast from sin, Isa. 58:6. The suffering of the flesh, if it be separated from spiritual use, and alms, they profit nothing, 1 Cor. 13:3. All Paul's prerogatives, which were many, 2 Cor. 11th and 12th chapters, yet they were in his account but 'dross and dung,' in comparison of Christ. Most men are like Ephraim, Hosea 10:11, as heifers, who serve to tread out corn and to plough. Ephraim loved to tread corn, where he might eat his bellyful; for by the law of Moses, the mouth of the ox that treadeth out the corn was not to be muzzled. Men they are delighted in the performance of slight duties; but to put their neck under the yoke, to plough, it is a hard work; who can bear it?
医生。第二条指示是，自然人对外在事物有信心；因为他们的心中没有充满恩典，所以他们不喜欢基督，而是寻求仪式化的外在行为作为避难所。不仅如此，在教堂里，直到我们被转化之前，我们自然地寻求外在的肉体信心。我们听到了教导的话语；我们在主日两次来听。唉！如果你没有被改变，内外都服从，这有什么用呢？你有圣礼吗？你会 uncover 头，或者弯膝吗？这些都是好的，看起来很美好；但是心在哪里呢？它是如何准备的呢？你是否渴望真诚地停止犯罪，并决心今后改过自新？哦，这是艰难的属灵工作！所以，在外在的禁食和节制中，这是一件容易的事情。法利赛人经常这样做。但这是神所吩咐的禁食，就是解开邪恶的捆绑，禁食罪恶，以赛亚书 58:6。肉体的受苦，如果与属灵的使用和施舍分开，就毫无益处，哥林多前书 13:3。保罗的许多特权，哥林多后书。 第 11 和 12 章，然而它们在他的账户中只是“渣滓和粪土”，与基督相比毫不起眼。大多数人都像以法莲，何西阿书 10:11 所说的，像母牛一样，用来踏谷和耕地。以法莲喜欢踏谷，可以吃饱肚子；因为根据摩西的律法，踏谷的牛嘴不可蒙住。人们喜欢完成轻微的任务；但是去承担责任，去耕地，这是一项艰苦的工作；谁能承受得了呢？

Obj. But some will say, Oh, what! do you condemn outward duties and use of them?
但有人会说，哦，你是在谴责外在的职责和使用它们吗？

Ans. I answer, We may consider religious duties two ways. First, as they are outward means to salvation, for so they are. Secondly, as they are expressions of inward truth; and so out of a sincere, entire affection we bear to them, and out of a desire to be wrought upon by them, we do them. Thus they are commended that use them. But let them want but an inch of this, all is abominable, all is 'flesh.' The Jews they boasted in the name of 'holy people,' in their law, 'in the temple,' in the 'Holy Land;' yet for all these, saith God, you shall go into captivity. Against such Christ preached: 'Woe to you, Scribes and Pharisees! you tithe mint, but let pass justice and judgment,' Mat. 23:23. And Paul, 'Be not high-minded, but fear,' Rom. 11:20. And the reasons why men are taken up with this fleshly confidence are,
答：我回答，我们可以从两个方面考虑宗教职责。首先，它们是通往救赎的外在手段，因此它们是如此。其次，它们是内在真理的表达；出于我们对它们的真诚、完整的情感以及对它们的渴望，我们去履行它们。因此，那些使用它们的人被称赞。但是，如果他们缺乏这一点，一切都是可憎的，一切都是“肉体的”。犹太人以“圣洁的民族”之名自夸，以他们的律法、圣殿和“圣地”自豪；然而上帝说，尽管如此，你们仍将被掳去。基督对这样的人传道说：“你们这些文士和法利赛人有祸了！你们将薄荷、茴香和莳萝十分之一，却忽略了公义和怜悯。”（马太福音 23:23）保罗也说：“你不可自高，反要惧怕。”（罗马书 11:20）人们陷入这种肉体的自信的原因是，

Reason 1. First, Outward things are easy, and men cannot bend themselves to perform the hard matters of the law.
原因 1：首先，外在的事物是容易的，而人们无法使自己屈服于法律的艰难事务。

Reason 2. Secondly, They are glorious, and men desire to be observed.
原因 2. 其次，它们是光荣的，人们渴望被观察。

Reason 3. Thirdly, Men have a foolish conceit that God is delighted with the outward act, when the inward sincerity is wanting.
原因 3. 第三，人们愚蠢地认为，当内心的真诚缺乏时，上帝会对外在行为感到高兴。

Reason 4. Fourthly, Men want knowledge of themselves, want the inward change, want sense of their own unworthiness and Christ's worthiness.
原因 4. 第四，人们渴望了解自己，渴望内在的改变，渴望感受到自己的不值和基督的值得。

Reason 5. Fifthly, God followeth such with prosperity in this world. Thereby they think God is well pleased with them, till the hour of death come, and then they find all but froth.
原因 5. 第五，上帝在这个世界上会跟随这样的人并赐予他们繁荣。因此，他们认为上帝对他们非常满意，直到死亡来临，然后他们发现一切都只是泡沫。

Quest. How shall we know whether our confidence is fleshly or not?
问题：我们如何知道我们的信心是属肉体的还是属灵的？

Ans. I answer, Where this fleshly confidence is, there is bitterness of spirit against sincerity. The Pharisees, the doctors of the law, sat in Moses' chair, yet who more opposed Christ than they? Mat. 23:2. Nay, they wholly and only in their whole course sought to persecute him, and made it their trade.
答案：我回答说，当这种肉体的自信存在时，就会对真诚产生苦涩的精神。法利赛人，律法的教师，坐在摩西的位上，然而谁比他们更反对基督呢？马太福音 23:2。不仅如此，他们在整个过程中都全心全意地迫害他，并将其作为他们的职业。

2. Secondly, Where this fleshly confidence is, there is also a secret blessing of ourselves in our performance of good duties, without humiliation for our defects. Hypocrites think that God is beholden to them, and therefore do bless themselves in the deed done.
其次，当有这种肉体上的自信时，我们在履行善行时也会暗自祝福自己，而不会因自身的缺陷而感到羞愧。伪君子认为上帝对他们有所亏欠，因此会在所做的事情上祝福自己。

In the fourth verse he comes to an argument, taken from himself, against those of the concision.
在第四节中，他从自己身上提出了一个反对割礼派的论点。

VERSE 4
第四节

Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more
虽然我也可以对肉体有信心。如果有其他人认为他有理由相信肉体，那我更是如此。

As if he had said, If any other man may glory in the flesh, then may I much more. But I do not think that I have cause sufficient to glory in the flesh; therefore have not they, or may not they, glory in the flesh. And the reason or ground of this proposition is taken from his many prerogatives he had, which he comes to in the 5th and 6th verses following.
好像他说过，如果其他人可以因肉体而夸耀，那么我更可以。但我不认为我有足够的理由来夸耀肉体；因此，他们也没有，或者不能夸耀肉体。这个命题的原因或依据取自他所拥有的许多特权，他在接下来的第 5 和第 6 节中提到了这些特权。

First. Circumcision was the first prerogative before conversion; and it was not before the eighth day, to the end that the child might gather some strength to bear and endure the ceremony, for it was of itself grievous, and a bloody ceremony; wherefore it was that Moses his wife called him a bloody husband, Exod. 4:25. And this ceremony was not to be respited above eight days, that the parents might not be delayed in their comfort. Whence we may gather, that dying before baptism is no necessary impediment to the salvation of the child, for the same covenant is annexed to circumcision that is to baptism; and the papists, that hold that the death of children before baptism hindereth the salvation of the infant, may as well hold that all the children that died before the eighth day, being the day of circumcision, were damned. Secondly, Observe this, that children, though infants, may, nay, must, be baptized, if it may be with conveniency; for children were circumcised, nay, they were enjoined circumcision, on the eighth day. Now, seeing the covenant is the same, and given to children, now as then, why may not the seal thereof be now given in their infancy as then?
首先，割礼是在转变之前的首要权利；而且要在第八天进行，以便孩子能够积蓄一些力量来承受和忍受这个仪式，因为它本身是痛苦和血腥的仪式；因此，摩西的妻子称他为血腥的丈夫（出埃及记 4:25）。这个仪式不能超过八天延迟，以免父母在安慰上被耽搁。由此我们可以得出结论，婴儿在受洗之前去世并不是对婴儿的救赎的必要障碍，因为割礼与洗礼是附属的；而天主教徒认为婴儿在受洗之前去世会妨碍婴儿的救赎，他们也可以认为在第八天之前去世的所有婴儿都被定罪。其次，要注意的是，儿童，即使是婴儿，也可以，甚至必须，受洗，如果方便的话；因为儿童在第八天接受割礼。现在，既然盟约是相同的，并且是给予儿童的，那么为什么现在不能在他们幼年时给予这个印记呢？

VERSE 5
第 5 节

Of the stock of Israel
以色列的股票

Jacob had his name changed of his wrestling with the angel, and prevailed. St Paul says he was of that stock of Israel that prevailed with God.
雅各在与天使摔跤时改变了他的名字，并获得了胜利。圣保罗说他是以色列的后裔，与上帝争胜。

Of the tribe of Benjamin
属于便雅悯支派

There were two tribes of especial credit, Judah and Benjamin. They were kingly tribes. Benjamin was honoured with the first king, Saul the son of Kish, who though he were a castaway, yet it is a matter of great joy in the flesh to have great men, personages and learned men, of their lineage.
有两个特别受尊崇的部落，犹大和便雅悯。它们是王族的部落。便雅悯被赐予第一位国王，基士的儿子扫罗，尽管他被抛弃了，但对于拥有伟大的人物、名人和学者来说，这是一件令人非常高兴的事情。

An Hebrew of the Hebrews
希伯来人中的希伯来人

More ancient than an Israelite, for Abraham was an Hebrew before Jacob was an Israelite. And he was an Hebrew born, no proselyte or converted Jew.
比以色列人更古老，因为亚伯拉罕在雅各成为以色列人之前就是希伯来人。他是天生的希伯来人，不是改宗或转变成的犹太人。

As touching the law, a Pharisee
论到律法，一个法利赛人

Before Christ's time there were divers sects among the Jews, as Pharisees, Scribes, Herodians, and Essæi.* But the Pharisees were the greatest sect of all; and as the word signifies, so they did separate themselves as better than other Jews whatsoever. And St Paul lays down this as one especial carnal thing, wherein he might glory. He was no common Jew, but a zealous Jew. So as thence we may observe, that there is a fire and zeal that is not kindled by heaven; but, as St James saith of the tongue, 'is set on fire of hell,' 3:6, out of ignorance. Blind zeal therefore is a ground of destruction. We are therefore to take heed; for unless our zeal have an eye, nothing is more tempestuous and troublesome than that man is whom it possesses.
在基督时代之前，犹太人中存在着不同的派别，如法利赛人、文士、希律党和以赛亚派。但法利赛人是最大的派别；正如这个词的意思，他们将自己与其他犹太人区分开来，认为自己更优越。圣保罗将这视为一种特殊的肉体事物，他可以因此而自豪。他不是普通的犹太人，而是一个热心的犹太人。因此，我们可以观察到，有一种火焰和热情并非来自天堂，而是如雅各书所说的，是出于无知而被地狱点燃的，3:6。因此，盲目的热情是毁灭的根源。因此，我们要小心；因为除非我们的热情有眼睛，否则拥有它的人比任何人都更加狂暴和麻烦。

VERSE 6
第 6 节

Concerning zeal, persecuting the church
关于热心，迫害教会

Where zeal is, if it be meant in the largest sense, it is very hot against all opposites. It hath the name from fire, separating heterogenies, and gathering things homogeneal. Our apostle was none of those drowsy professors that would be content to mingle religions, so as where there is no opposition there is no zeal. And therefore those that would reconcile religions, false and true, they have not a spark of zeal, but are key-cold. Again, Paul well joins persecution and a Pharisee together, for there was never hypocrite but he was a persecutor. For he, making and grounding his profession on pride and a desire to be counted holy, when a downright person esteems him not, but by his integrity, puts the other's outward profession out of countenance, presently he falleth a persecuting, especially if his hypocrisy brings any profit or gain, as it was with Demetrius in the Acts, 19:24, 38; and as it is now with the Romish Church, whose chief end is profit, as appears by their purgatory, indulgences, pardons, dispensations, and the like. You shall have as much mass as you will, and as little preaching. We may observe further, that carnal zeal is persecuting zeal, and the persecuting church is the false church. Christ's flock never persecutes wolves. It will not indeed endure to be near them, but it is not cruel against them. The papists indeed they speak much of their mildness and meekness, but what is the reason? Their hands are bound. Solve leonem et senties leonem, loose the lion and then you shall find he is a lion.
在最广义上，热情是非常反对所有对立面的。它的名字来自火，分离异质物，聚集同质物。我们的使徒不是那些愿意混合宗教的昏昏欲睡的教授，所以在没有对立面的地方就没有热情。因此，那些试图调和虚假和真实宗教的人，他们没有一丝热情，而是冷漠的。再者，保罗将迫害和法利赛人紧密联系在一起，因为从来没有伪君子不是迫害者。因为他以骄傲和渴望被认为是圣洁为基础，当一个直率的人不以他的正直来评价他，而是让其他人的外在表现失去面子时，他立即开始迫害，尤其是如果他的伪善带来任何利益或收益，就像使徒行传 19:24、38 中的底米丢一样，以及现在罗马教会，他们的主要目的是利益，这可以从他们的炼狱、赎罪、豁免、特许和类似的事物中看出来。你可以有尽量多的弥撒，但很少有讲道。 我们可以进一步观察到，肉体的热忱是迫害的热忱，而迫害的教会是虚假的教会。基督的羊群从不迫害狼。它确实不愿意靠近它们，但并不对它们残忍。天主教徒确实经常谈论他们的温和和柔和，但原因是什么呢？他们的手被束缚了。解开狮子，你就会发现它是一只狮子。

Touching the righteousness which is in the law, blameless
触及法律中的正义，无可指责

This was a great prerogative.
这是一个很大的特权。

Obj. But how can he be said to be blameless as concerning the law, when he was without the law? Rom. 7:9.
但是，当他没有法律时，他怎么能被说成是对法律无可指责的呢？罗马书 7:9。

I answer, It is true he was without the law in respect of the inward man, in respect of sanctified knowledge, love, and fear; but in regard of his outward course of life, no man could blame him. Let this be observed by carnal civil men; they may be blameless as concerning outward conversation, and yet without the law.
我回答，确实他在内心深处，就是在经过圣洁的知识、爱和敬畏方面，他是没有律法的；但就他外在的生活方式而言，没有人能够责备他。这一点应该被肉体的世俗人所注意；他们在外在的行为上可能是无可指责的，但仍然没有律法。

Quest. But if he was blameless as concerning the law, how could he blame himself so as he did? Rom. 7:15.
但是如果他在法律上是无可指责的，他又怎么会如此责备自己呢？罗马书 7:15。

Ans. I answer, St Paul then had a new esteem and judgment; he had a new light which shewed him much corruption, where before he saw none. This meets with weak Christians, that think themselves unconverted and castaways, because they see a great deal of sin in them. Paul was without blame; now 'miserable man, who shall deliver me?' Rom. 7:24. Christians therefore are to be comforted; and to know that they are not the worse because they see themselves sinful daily more and more, but that they are better, as to whom God does daily bestow the light of his Holy Spirit, to make them see more clearly into their estates. We know that we see only the motes where the sun shineth; yet cannot we deny but all the air is as full as that part which the sun enlighteneth.
答：我回答说，圣保罗当时有了新的尊重和判断力；他有了新的光明，使他看到了许多腐败，而以前他看不到。这符合弱小的基督徒，他们认为自己未得救并被遗弃，因为他们看到自己身上有很多罪恶。保罗以前是无可指责的；现在却说：“我这个不幸的人！谁能救我？”罗马书 7:24。因此，基督徒应该得到安慰，并知道他们并不更糟糕，因为他们每天都看到自己越来越多的罪恶，而是因为上帝每天赐予他们圣灵的光明，使他们更清楚地看到自己的处境。我们知道我们只能看到太阳照耀的尘埃；然而我们不能否认，整个空气和太阳照耀的那部分一样充满。

Let not such therefore be discouraged, but let them know where there is any opposition, there is spirit as well as flesh; and that at length the spirit will have the victory.
因此，不要让这样的人感到沮丧，让他们知道在任何反对之处，都有精神和肉体；并且最终精神将获得胜利。

VERSE 7
第 7 节

But what things were gain to me, those I count loss for Christ
但是，我以前认为有益的事情，我现在为了基督而视为损失

1. Those things and privileges that formerly he counted gain, now he counts them loss.
那些他曾经认为是利益的事物和特权，现在他将它们视为损失。

2. It is good therefore to teach by example; as St Paul does here enforce rules by his own experience and example.
因此，通过示范教学是很好的；正如圣保罗在这里通过自己的经历和榜样来强调规则。

It is also expedient sometimes to speak of prerogatives and privileges that a man hath in himself; and it is not universal that we must not speak of anything that might concern our own praise. For we may do it as St Paul does here, to beat down the pride of others that are vain-glorious; or we may, as Paul does, lift up ourselves to abase and beat down ourselves the lower.
有时候，谈论一个人自身的特权和特殊待遇也是必要的；并不是说我们不能谈论任何与自己的赞美有关的事情。因为我们可以像圣保罗在这里所做的那样，用来打击那些自负的人的骄傲；或者我们可以像保罗一样，提升自己以降低和打击自己的地位。

3. In the third place, when God vouchsafes his children any outward privileges, he doth it for the good and help of others, though we see it not at the first. Paul had these privileges, that he might beat down the pride of the Jews more powerfully. And Solomon had all abundance of wisdom, riches, and the like. Why? But only that he might without control judge of all, as of 'vanity and vexation of spirit;' and make it to be believed more firmly. For had an ordinary man said it, men would have thought it easy for him to say so; but if he had tried them, he would have been otherwise minded. In these later times, our best teachers were at the first papists, and of the more zealous sort; as Bucer (f) and Luther (g), being also learned men; as also Peter Martyr (h) and Zanchius (i), was brought up in Italy, and all this, that they seeing once their blindness, might be the more able to confound them, as being not a whit inferior to them in any outward respect whatsoever, when they were of their belief.
第三，当上帝赐予他的子民任何外在的特权时，他是为了他人的利益和帮助，尽管我们一开始看不到。保罗拥有这些特权，是为了更有力地打击犹太人的骄傲。所罗门拥有丰富的智慧、财富等等。为什么呢？只是为了他能毫无约束地判断一切，如同“虚空和灵魂的烦恼”一样，并使人更坚定地相信这一点。因为如果一个普通人说了这些，人们会认为他很容易说出这样的话；但如果他们亲自尝试过，他们的想法就会不同。在近代，我们最好的教师起初是天主教徒，而且是更热心的一派；比如布塞尔和路德，他们也是有学问的人；还有彼得·马蒂尔和扎基乌斯，他们在意大利接受教育，所有这些都是为了让他们一旦看到自己的盲目，就能更有能力击败他们，因为在任何外在方面，他们与他们的信仰者并不逊色。

4. In the fourth place, God (having to deal with men of a desperate condition) suffers great and famous men to be in ignorance, nay, to be persecutors, that after their conversion they might comfort weak Christians; and therefore let them comfort themselves. Do they find that their sins are many and great? Paul was a Pharisee, a persecuting Pharisee, and continued so a long while. Nay, after his conversion, he complains of a body of sin, and yet found mercy; and therefore do not despair.
第四，上帝（必须与绝望的人打交道）容许伟大而有名的人陷于无知，甚至成为迫害者，以便在他们归信后安慰软弱的基督徒；因此让他们自我安慰。他们是否发现自己的罪孽多而且重大？保罗曾是法利赛人，一个迫害基督徒的法利赛人，并且持续了很长时间。甚至在他归信之后，他仍然抱怨有罪的身体，但他获得了怜悯；因此不要绝望。

But to proceed. We see what St Paul was, and what now he is, how his judgment is quite contrary to that it was; for where grace is, it makes men opposite to themselves; and therefore this re-creation is called a new creature: Paul quite contrary to Saul, and yet both one person. Out of which we may gather,
但是继续说下去。我们看到圣保罗过去是什么样子，现在又是什么样子，他的判断完全与过去相反；因为恩典的存在使人与自己相反；因此，这种重塑被称为新造的人：保罗与扫罗完全相反，但仍是同一个人。从中我们可以得出结论，

First, That a man before conversion hath ever that which is his gain; for we are prone to think too highly of natural things, and our esteem shall be grounded upon probabilities, rather than we will lose our esteem of them. For we know this outward gain is easily gotten, the duties are easily performed, fair outwardly; and will procure praise from men, which is all we naturally look for.
首先，一个人在转变之前总是有他的收益；因为我们倾向于过高地看待自然的事物，我们的评价将基于可能性，而不是我们愿意失去对它们的评价。因为我们知道这种外在的收益很容易得到，职责也很容易履行，外表上看起来很美好；并且会获得人们的赞扬，这是我们自然而然追求的一切。

Secondly, Observe hence that that which we before conversion thought gain, is indeed loss and unprofitable, nay, it is dangerous; for things may in use be good, but in abuse dangerous. Riches are good in use, but in abuse 'mammon' and 'thorns,' as Christ terms them. Circumcision and sacrifices and baptism in themselves were good, and many things are still good; yet when we trust in them, and neglect inward graces, sacrifice is no more acceptable than a dog's head, Isa. 66:3. Good works are in their proper nature good; yet if we rely on them, they stop the way to Christ. So as it is our wicked and abusing affections that hath brought an ill report on the good creatures of God, so as to us they are dross and dung, nay, loss. These terms doth the Holy Spirit give to alienate our affections from these earthly things; an outward, civil, and conformable life [those things which] are, by our high esteem of them, stops,* staying many from heaven; for while they tell themselves they live honestly and justly, doing no wrong, they suppose themselves to be very saints, and look no further. But every true Christian knows his infirmity, and the more he is enlightened, the more he sees his darkness; he knows these things cannot be gain to him.
其次，从这里可以看出，我们在转变之前认为是利益的东西，实际上是损失和无益的，甚至是危险的；因为事物在使用中可能是好的，但在滥用中是危险的。财富在使用中是好的，但在滥用中就成了“财利”和“荆棘”，正如基督所称呼的那样。割礼、祭祀和洗礼本身是好的，还有许多事物仍然是好的；然而当我们依赖它们，忽视内在的恩典时，祭祀就不再比狗的头更可悦纳了，以赛亚书 66:3。善行在其本质上是好的；然而如果我们依赖它们，它们就会阻碍我们接近基督。因此，正是我们邪恶和滥用的情感给上帝的好创造物带来了坏名声，对我们来说它们是渣滓和粪土，甚至是损失。圣灵用这些词来使我们的情感远离这些世俗的事物；一个外在的、文明的、顺从的生活（那些）因为我们对它们的高度评价而阻碍了许多人进入天堂；因为当他们告诉自己他们过得正直和公正，没有做错事时，他们认为自己是圣徒，不再往前看。 但是每个真正的基督徒都知道自己的软弱，而且他越是被启迪，就越能看到自己的黑暗；他知道这些事情对他来说是无益的。

For, first, he knows they are meaner than the soul. These are earthly, the soul is from heaven; these are outward, the soul is spiritual, and therefore is only satisfied with spiritual and heavenly comforts.
首先，他知道它们比灵魂更卑劣。它们是属于地上的，而灵魂来自天堂；它们是外在的，而灵魂是属于精神的，因此只能通过精神和天堂的安慰来满足。

Secondly, A Christian sees these things are fading, arising of nothing, and tending to nothing; contrarily, he knows his soul is eternal, and requires comforts that may last with it for ever. For those that joy in these outward things, when they leave him or he leave them, as of necessity he must, it is true they vanish to nothing; but he cannot, but must continue comfortless for ever, and undergo the just wrath of God. Furthermore, a Christian doth not only know these things to be no gain, but he also knows them to be loss. For that is loss which a man finds by experience to be loss, when his understanding is awakened. But all things outward, whatever they be, whether that a man is a Christian by profession, or that he is a preacher, who hath good utterance and is embraced of the people and approved of, or what privilege else soever, when the conscience is awakened they breed more horror, at the hour of death, when we are to give an account of them, and they set us further off from Christ. A profane person is nearer conversion than a proud Pharisee; as Christ saith, 'The publican and harlots go before you into the kingdom of God,' Mat 21:31. The reason is, because they that are thus outwardly affected sing peace to their souls; whenas the profane man hath no starting-holes of excuse, his vileness being more manifest.
其次，基督徒看到这些事物是渐渐消失的，从无中产生，趋向无物；相反地，他知道自己的灵魂是永恒的，并需要能够永远陪伴它的安慰。对于那些以这些外在事物为乐的人来说，当它们离开他或者他离开它们时，它们确实会消失得无影无踪；但他却无法消失，必须永远感到无助，并承受上帝的公义愤怒。此外，基督徒不仅知道这些事物没有任何益处，而且还知道它们是损失。因为当一个人的理解被唤醒时，他通过经验发现这是一种损失。但无论是一个人以基督徒的身份，还是一个有良好口才并受到人们拥护和认可的传道人，或者其他任何特权，当良心被唤醒时，它们在临终时会产生更多恐惧，当我们要为它们负责时，它们会将我们与基督拉得更远。一个亵渎的人比一个骄傲的法利赛人更接近转变；正如基督所说，“税吏和娼妓要在你们以先进入神的国。”（马太福音 21:31） 原因是，因为那些受到外在影响的人对他们的灵魂唱和平之歌；而那些亵渎的人没有任何借口，他们的卑劣更加明显。

Secondly, God detests such boasters more than those that are outwardly profane, and therefore Christ inveighs against such ever, 'Woe to you pharisees, hypocrites,' Mat. 23:13, and often threatens such with the punishment that is provided for hypocrites, as if those were the men which his soul abhorred, and for which only hell was prepared.
其次，上帝对这种自夸者的厌恶超过那些外表上亵渎的人，因此基督经常谴责这样的人，如马太福音 23:13 所说的“你们这些法利赛人，假冒为善的人，有祸了！”他经常威胁这样的人会受到伪君子所受的惩罚，好像这些人是他心灵所憎恶的，只有地狱为他们准备。

But how shall we be qualified, that outward things may not be hinderers of us?
但是我们如何才能够胜任，使外在的事物不成为我们的阻碍者呢？

First, Look to the foundation of all conversion; consider the nature of God and his law. By them we shall see a further degree of holiness than the best of us can attain to. The excellency of God's nature is such as God's children have been ashamed to be in his presence. As Job when God spake 'abhorred himself,' Job 42:6. Peter when he saw the power of Christ said, 'Depart from me, Lord, for I am a sinful man,' Luke 5:8. We are, therefore, to think often of the presence of God, before whom ere long we must all appear.
首先，看看所有转变的基础；考虑上帝和他的律法的本质。通过它们，我们将看到比我们中最好的人所能达到的更高的圣洁度。上帝的本性是如此卓越，以至于上帝的儿女们在他面前感到羞愧。就像约伯在上帝说话时“憎恶自己”（约伯记 42:6）一样。彼得看到基督的能力时说：“主啊，离开我，因为我是个罪人”（路加福音 5:8）。因此，我们应该经常思考上帝的存在，因为不久我们都必须在他面前显现。

Secondly, Bring thyself to the spiritual meaning of the law, as Paul did, Rom. 7. See into thy thoughts, and behold the uncleanness of thy heart.
其次，将自己带入法律的精神意义中，就像保罗在罗马书 7 章所做的那样。看清自己的思想，并观察心灵的污秽。

Thirdly, Converse with those that are better than thyself, and compare thyself with them. Not as the Pharisees, who compared themselves with the publicans; and herein are many deceived, and by undervaluing others they overvalue themselves. For things compared with less they seem somewhat, but with bigger seem nothing. It ought not to be so with us. Let us compare ourselves to that rule that we live by, and to such examples as we are to follow. Compare we ourselves with Christ, our righteousness with his, and then shall we see our wants.
第三，与比自己更优秀的人交谈，并与他们进行比较。不要像法利赛人那样，将自己与税吏相比较；在这方面，许多人被欺骗了，通过贬低他人来高估自己。与较差的事物相比，它们似乎有些价值，但与更大的事物相比，它们似乎毫无价值。我们不应该这样。让我们将自己与我们所遵循的规则以及我们要追随的榜样进行比较。将我们自己与基督比较，将我们的正义与他的正义比较，那么我们将看到我们的缺乏。

Fourthly, Practise that which Christ so much beats on; that is, self-denial. Hate father, mother, world, nay, thyself, or never think to come to Christ. They will be loss to thee unless thou account them loss. The young rich man's wealth made him a loser. The love of the praise of men kept the Pharisees that they could not believe. Whosoever nourisheth any lust, it will rule him and his affections, that he shall make it his gain, be it never so vile in itself. But St Paul, being guided by another spirit, casts away all; and so must we. If we will not lose Christ and suffer shipwreck, cast away these commodities that load us and hinder us in our course. Neither is it meant here of an actual casting away of our goods, thereby to establish the foolish vow of poverty. But herein is meant a judicious discerning of the true worth of these things in comparison of Christ, and from thence a preparation, and a resolved mind to part with all that may hinder us from the enjoyment of peace of conscience and the love of Christ. For a man may have a weaned soul in the midst of abundance; and he may live in the world, though not to the world, which is a duty easily spoken of, yet not easily performed; neither was it easily wrought in our apostle, who, being a persecutor of the church, was powerfully altered and changed from heaven. And thus doth God deal with his children, whom he doth first cast down and afflict, that they may find by experience that these outward things can stand us in no stead. It may be he suffers them to fall into some grievous scandalous sin, that they might see the 'body of sin' that lies in them, and seeing no good nor help in themselves, their desires are stirred up to the embracing of some better thing wherein they may find comfort. Then doth God reveal Christ to us, to whom he will have us to fly, and say, 'Lord, what wilt thou have me to do?' So as this power of changing ourselves is not in ourselves, but it is an almighty power.
第四，实践基督所强调的，即自我否定。恨父母、世界，甚至恨自己，否则就别指望能接近基督。除非你把它们看作是损失，否则它们对你来说将是损失。年轻富有的人的财富使他成为了一个失败者。对人们的赞美的追求使法利赛人无法相信。任何滋养欲望的人，它都会统治他和他的情感，使他把它视为自己的利益，即使它本身再卑劣。但是，圣保罗受到另一个灵的引导，抛弃了一切；我们也必须如此。如果我们不想失去基督，遭受船只失事的命运，就要抛弃那些负担我们、阻碍我们前进的东西。这里并不是指实际上抛弃我们的财物，以此来确立愚蠢的贫困誓言。而是指在比较基督的真正价值与这些事物时，进行明智的辨别，并从中做好准备，下定决心放弃一切可能妨碍我们享受良心的平安和基督的爱的东西。 一个人可能在丰富中拥有一个已经断奶的灵魂；他可以生活在世界中，但不属于世界，这是一个容易说却不容易做到的责任；这也不是我们的使徒容易完成的，他曾经是教会的迫害者，但他被天堂的力量改变了。上帝也是这样对待他的子民的，他首先使他们跌倒和受苦，以便他们通过经历发现这些外在的事物对我们没有任何帮助。也许他让他们陷入一些严重的丑闻性罪行，以便他们看到存在于他们内心的“罪的身体”，并且在自己身上找不到任何好处或帮助时，他们的欲望被激发起来，以接受一些更好的事物来寻找安慰。然后，上帝向我们显明基督，他要我们投靠他，并说：“主啊，你要我做什么？”因此，改变自己的力量不在我们自己身上，而是全能的力量。

If we think, therefore, that we are self-lovers, go to God, present thyself in the means, and then our eyes shall be opened to see and discern good and evil. For God hath promised to annex his Spirit to the use of the means, if that we in obedience submit ourselves to them.
如果我们认为自己是自爱者，就去找上帝，以适当的方式呈现自己，然后我们的眼睛将会被打开，看到并辨别善恶。因为上帝已经承诺将他的灵附加到使用这些方式上，只要我们顺从地将自己提交给它们。

VERSE 8
第 8 节

Yea doubtless, and I count all things but loss
是的，毫无疑问，我认为一切都是损失

The words contain a kind of correction, as if in few words he had said, All things whatsoever I formerly boasted in, nay, my very privileges, I count them not only 'dung,' but I do count them to be 'loss' to me; nay, I have suffered the loss of them all in comparison and for Christ my Lord. Yea, I desire to express the earnest intension* of my affections by my desire to win him, to know him, to be found in him, and to be conformable; to his death.
这些话包含了一种纠正，仿佛他用几句话说出了：我曾经夸耀的一切，甚至我的特权，我不仅认为它们是“粪土”，而且我认为它们对我来说是“损失”；不仅如此，为了基督我的主，我已经失去了它们。是的，我渴望通过渴望赢得他，认识他，被发现在他里面，并与他的死相一致，来表达我深切的情感。

In general observe
一般来说，观察

1. The apostle's resolution and zeal, his assured certainty, his large heart being not able to express his affection, but by many words, viz., his love of Christ and hate of all outward things whatsoever. Therefore we also in main fundamental points must be resolute, carrying a full sail. As in the. truth of the thing there is a certainty, so in us there must be an assured persuasion thereof. For even from these uncertain irresolute hearts comes apostasy. Men being not grounded are carried about with every 'wind of doctrine,' and hence also comes different measures of grace in Christians. Some say with Paul, 'doubtless;' others are of doubting hearts. But the end of the word is 'to settle us,' Eph. 4:13. And though it be never so true, yet if we [do] not believe it: though the foundation be sure, yet if we [do] not build on it, the truth and force of it is not good unto us.
使徒的决心和热情，他的确信，他宽广的心胸无法用少言寡语来表达他的感情，即他对基督的爱和对一切外在事物的憎恶。因此，我们在主要的基本观点上也必须坚决，全速前进。就事物的真实性而言，有一种确定性，所以我们必须对此有确信的信念。因为甚至从这些不确定、优柔寡断的心中，也会产生背道而驰的行为。人们没有根基，随着各种“教义的风”而飘荡，这也导致了基督徒之间不同的恩典程度。有些人像保罗一样说“无疑”，而其他人则心存疑虑。但圣经的目的是“使我们坚定”，以弗所书 4:13。即使它是如此真实，但如果我们不相信它，即使基础是牢固的，但如果我们不在其上建立，它的真实性和力量对我们来说也没有好处。

2. In the second place, from the apostle's example, we are to learn in fundamental truths to be zealous. The apostle speaking of anything that seeks competition with Christ for value, how doth he vilify it, that he hath not words sufficient to press his fervent hatred thereof? For zeal is such an affection as causes a constant hatred against anything that opposes that which we entirely love, even such a hatred as will cause us not to endure to hear of it. And God therefore promiseth Ephraim he shall so abhor idols, as he shall not have to do with them, Hosea 14:8.† And indeed a jealous God and a zealous heart do well agree. When we have to do with any one that opposes God in his truth, we are not to be cold, but to be zealously affected.
其次，从使徒的榜样中，我们要学会在基本真理上保持热心。使徒谈到任何与基督竞争价值的事物时，他是如何贬低它的，以至于他没有足够的词语来表达他对它的热切憎恶？因为热心是一种情感，它会引起对任何与我们完全爱着的事物相对立的东西的持续憎恶，甚至是一种憎恶，使我们无法忍受听到它的存在。因此，上帝向以法莲应许，他将如此憎恶偶像，以至于他将不再与它们有关，何西阿书 14:8。事实上，嫉妒的上帝和热心的心灵是相称的。当我们与任何与上帝的真理相对立的人打交道时，我们不应该冷漠，而应该保持热心。

3. In the third place, we are to learn to be large hearted in expressing our affection we bear to the truth; and therefore we are to be ashamed of our shortness of breath in speaking or meditating of God's honour and glory and his truth. But particularly from our apostle's esteem we may learn that God's children have sanctified and regenerate thoughts and esteems. For with new souls, they have new eyes, new senses, new affections and judgments; what they saw before to be gain, they see now to be loss. Beasts we know conceive not of men's matters, neither do weak simple men of State matters. That which weak silly men admire, the apostle scorns and condemns. Moses accounted of the afflictions with the children of God more than of the pleasure of Egypt. We may observe this as a mark to know our estates by, What is high in thy esteem? Is honour, riches, pleasure, or the like? Thou are not yet thoroughly sanctified; for if thou wert, thou wouldst have a sanctified judgment.
第三点，我们要学会在表达我们对真理的喜爱时心胸宽广；因此，我们应该为我们在谈论或沉思上帝的荣耀和真理时的短气感到羞愧。但特别从我们的使徒的评价中，我们可以学到上帝的儿女有着圣洁和重生的思想和评价。因为他们有新的灵魂，新的眼睛，新的感官，新的情感和判断力；他们以前认为是利益的东西，现在却看作是损失。我们知道，野兽不会理解人类的事务，弱智的人也不会理解国家的事务。使徒蔑视和谴责那些弱智的人所崇拜的东西。摩西看重与上帝的子民一同受苦，而不是享受埃及的快乐。我们可以将此作为一个标志来了解我们的状态，你在你的评价中看重什么？是荣誉、财富、快乐或其他类似的东西吗？你还没有完全得到圣洁；因为如果你得到了，你会有一个圣洁的判断力。

But some may say, did Paul esteem all things to be loss, yea, his good works?
但有人可能会说，保罗是否认为一切都是损失，包括他的善行？

1. I answer, Good works in their own nature are good: but weighing them with Christ, as Paul did, they are also dross and dung.
我回答，善行本质上是好的：但是，像保罗一样，将它们与基督相比较，它们也是渣滓和粪土。

2. Secondly, It teaches us, that we are not righteous, or justified, by any works ceremonial or moral, either before or after our conversion. The papists allege works as meritorious; we contrarily do disclaim them. As to that purpose: ay, say they, you mean ceremonial works; we say no, we mean also moral. For Paul was unblameable as concerning the works of the law, and yet counts them dung. Oh, say they, St Paul meaned those works before his conversion, and not those after his conversion. I answer, Yes; all things in respect of Christ. I do now account them dross and loss. To prove them the fuller: If nothing after conversion be perfect, then cannot they entitle us to heaven, but all our best works in state of regeneration are imperfect. To prove this, see the examples of David, a man after God's own heart, Ps. 143:2: 'None righteous in thy sight, and who can say his heart is clean?' and Isa. 64:6: 'We are all as an unclean thing, and all our righteousness as filthy rags.'
其次，它告诉我们，我们不是因为任何仪式或道德行为，在转变前或转变后，而成为正义或被称为正当。天主教徒声称行为是有功的；而我们则相反地否认它们。关于这一点：是的，他们说，你指的是仪式性的行为；我们说不，我们也指的是道德行为。因为保罗在律法的行为上是无可指责的，但他却将它们视为粪土。哦，他们说，圣保罗指的是他转变前的那些行为，而不是他转变后的那些行为。我回答说，是的；所有事情都是相对于基督而言。我现在认为它们都是废物和损失。为了证明这一点，如果转变后没有任何完美的事情，那么它们就不能使我们有资格进入天堂，而我们在重生状态下的最好的行为都是不完美的。为了证明这一点，看看大卫的例子，他是一个合神心意的人，诗篇 143:2：“在你面前没有义人，谁能说自己的心是洁净的？”以赛亚书 64:6：“我们都像不洁净的物，我们所有的义都像污秽的衣裳。”

Oh, but Bellarmine says (j), the prophet speaks this in the person of the wicked. I hope he will not put the prophet into that number; for he saith, 'we,' and 'our;' and 'our righteousness,' not our ill deeds; and 'all our righteousness.' Nay, of himself in particular, Isaiah saith as much in Isa. 6:5. And besides, the wicked do not use to pray, as the whole chapter is to that end. And Daniel also includes himself in his confession, Dan. 9:20. And to prove this by reason: we know that weak and corrupt principles must needs produce imperfect effects. Now the principles of all our motions are evilly affected; our understandings, memories, affections, all are corrupt and weak. Corruptions make combats in all parts of the soul and body: in whatsoever therefore we do, there is flesh and spirit; and their own authors agree hereunto: as Ferus (k), and Catharen, a cardinal of their own, says there is donata justitia, and inhœrens (l). When the question is what we must lean to, it must be only on Christ and his righteousness, wherewith from him we are endowed. And a pope of theirs, Adrian the Fourth (m), saith that all our righteousness is as the reed of Egypt, which will not only fail us if we rest on it, but will pierce our sides. St Cyprian saith also, that he is either superbus or stultus, that says or thinks he is perfect (n). And good reason, for that which shines in the eyes of man, in God's esteem is base. 'In thy sight shall no flesh be justified,' Rom. 3:20. Now there are divers degrees of judgments. In God's judgment none shall be justified; nor in judgment of law, for in many things we offend all: and for the judgment of the world, what is it if it clear us? Can that acquit us, if God and the law condemns us? and for the judgment of our own consciences, if they be cleared they will condemn us. Yea, the papists are not satisfied in their own consciences for this point. For if there may be a perfect fulfilling of the law in this life, by a man's own inherent righteousness, why do they teach the doctrine of doubting as necessary to salvation? But however they may brabble* in schools to maintain this their assertion, yet when death comes, they must fly those shifts, and lay hold only on God's love (o).
哦，但贝拉尔米诺（Bellarmine）说（j），先知是以邪恶者的身份说这话的。我希望他不会把先知归入那一类；因为他说，“我们”，“我们的”和“我们的义”，而不是我们的恶行；还有“我们所有的义”。此外，以赛亚在以赛亚书 6:5 中也这样说到他自己。而且，邪恶者通常不会像整章所说的那样祈祷。但以理也在他的忏悔中包括了自己，但以理书 9:20。并且通过理性来证明这一点：我们知道，脆弱和腐败的原则必然会产生不完美的效果。现在我们所有行动的原则都是邪恶的；我们的理解力、记忆力、情感都是腐败和薄弱的。腐败在灵魂和身体的各个部分中产生冲突：无论我们做什么，都有肉体和灵魂；他们自己的作者也同意这一点：如费鲁斯（Ferus）和他们自己的红衣主教卡塔伦（Catharen）说有赐予的公正和内在的公正。当问题是我们必须依靠什么时，只能是基督和他的公义，我们从他那里得到了这些。 他们的一位教皇，阿德里安四世（男性），说我们所有的义行都像埃及的芦苇，如果我们依赖它，不仅会失败，还会刺穿我们的肋膀。圣西普里安也说，自称或认为自己完美的人要么是傲慢的，要么是愚蠢的。这是有道理的，因为在上帝看来，人眼中的光辉在他眼中是卑贱的。罗马书 3:20 说：“凡有血气的，没有一个因行律法能在神面前称义。”现在有各种各样的判断。在上帝的审判中，没有人能被称义；在法律的审判中也不行，因为我们在许多事情上都犯了罪；至于世界的审判，如果它为我们辩护，那又有什么意义呢？如果上帝和法律都定我们有罪，那能洗脱我们的罪吗？至于我们自己的良心的判断，如果它们被洗净，它们将定我们的罪。是的，天主教徒对这一点在他们自己的良心中也不满意。因为如果在这一生中可以完全履行律法，凭借人的内在义行，他们为什么要教导怀疑论是必要的救恩学说呢？但无论他们在学校里如何争辩来维护他们的主张，当死亡来临时，他们必须摒弃这些伎俩，只依靠上帝的爱。

Some will say, What are the graces of God's Spirit? Are the sacrifices, the sweet odours, and ornaments of the spouse, are these dung?
有人会说，神的灵的恩典是什么？祭品、香气和配偶的装饰品，这些是粪吗？

I answer, Things admit of one esteem simply considered, and of another comparatively. Stars in the day are not seen, yet in the night are great lights. So works in regard of Christ's works are not visible, are nothing, but in themselves are good.
我回答，事物可以从一个简单的角度来考虑，也可以从另一个相对的角度来考虑。白天看不见星星，但在夜晚它们是伟大的光芒。所以，就基督的工作而言，它们在外表上看不见，毫无意义，但在本质上是好的。

Secondly, I say there are two courts: one of justification, another of sanctification. In the court of justification merits are nothing worth, insufficient; but in the court of sanctification, as they are ensigns of a sanctified course, so they are jewels and ornaments.
其次，我说有两个法庭：一个是辩护的法庭，另一个是成圣的法庭。在辩护的法庭中，功德毫无价值，不足够；但在成圣的法庭中，它们既是成圣之路的标志，又是珠宝和装饰品。

Obj. But the ignorant papist objects against us, saying that we discourage men from good works, because we do so basely esteem of them.
但是无知的天主教徒反对我们，说我们贬低善行，因为我们对它们的评价如此低下。

Ans. I answer, A sick man cannot eat meat, but it breeds humours that strengthens the disease. Shall he therefore forbear all manner of meats? No. For meat strengthens nature, and makes it able to overcome the power of the disease. So by reason of our corruption we have within us, we halt in every good work we put our hand to. Shall we not therefore work at all? Yes. For notwithstanding our weakness, though we merit not any good, yet God, he overlooks the illness of our works, and accepts and rewards the good that is in them, giving us comfort and assurance of our justification, by the sanctified fruits, which, though imperfect, yet are true. To conclude: seeing we cannot have Christ, putting any confidence in outward things, let us labour to get an esteem of the weakness and imperfections that are in them, as also in our persons and actions, that we may hunger after Christ. To this end, daily renew we our repentance and examination of our hearts; and when we do any good, examine what weakness, want of zeal, want of affection or attention hath possessed us in our performances (of praying, hearing, reading the word, and the like), and want of watchfulness in our courses; and then shall we be of St Paul's mind, all will be naught. And take heed of spiritual pride and conceit of any good in us; for it hinders spiritual comfort from us. Let us meditate of the greatness of God's love to us, and the infinite reward; and it will make us ashamed of our weak requittance of God's love to us. Consider the multitude of our sins before the time we were called; and consider of our proneness to spiritual pride; let us by all means abase ourselves. For those that God loves, he will have them vile in their own esteem: for it is his method, first, to beat down, then to raise up. And therefore John, he comes thundering, 'Hypocrites, generation of vipers!' Mat. 3:7. Then comes Christ, 'Blessed are the poor, those that hunger and thirst after righteousness,' Mat. 5:6; as if only they were blessed that feel their wants. We must disdain any other titles to any good, but only in God's mercy, and accordingly give the glory of all to him. Thus did the church militant, 'Not unto us, not unto us, Lord, but to thy name,' Ps. 115:1; and thus do the church triumphant, Rev. 7:12, 'Honour, glory, and power be to the Lamb.' These that do not thus are no members of the church.
答：一个生病的人不能吃肉，因为它会产生湿气，加重疾病。那么他应该禁止吃任何肉吗？不。因为肉能增强体质，使其能够克服疾病的力量。所以由于我们的腐败，我们在每一件好事上都踌躇不前。那么我们就不应该工作吗？不。尽管我们没有任何好处，但上帝却忽视我们工作的不完美，接受并奖赏其中的善行，给予我们安慰和对我们的称义的保证，通过那些虽然不完美但是真实的圣洁果实。总之，既然我们不能把信心寄托在外在的事物上，让我们努力珍视其中的脆弱和不完美，以及我们自己和行动中的不完美，这样我们就能渴望基督。 为此，我们每天都要更新我们的悔改和对心灵的检查；当我们做善事时，要检查我们在祈祷、听道、读经等方面的软弱、缺乏热情、缺乏关注，以及在行事上缺乏警惕；然后我们会像圣保罗一样，认为一切都是无用的。要谨防属灵的骄傲和对自己的任何善行的自负；因为这会妨碍我们得到属灵的安慰。让我们沉思上帝对我们的伟大爱和无限的赏赐；这会让我们为我们对上帝的爱的微薄回报感到惭愧。考虑一下我们蒙召之前的罪孽的众多；再考虑一下我们易于属灵骄傲；让我们尽一切办法自卑。因为上帝所爱的人，他要让他们自视卑贱：因为他的方法是先打倒，然后才抬举。所以约翰大声喊道：“假冒为善的人，毒蛇的种类！”（马太福音 3:7）然后耶稣说：“虚心的人有福了，饥渴慕义的人有福了。”（马太福音 5:6）好像只有那些感到自己的需要的人才是有福的。 我们必须蔑视任何其他对善行的称号，只归功于上帝的怜悯，并将所有的荣耀归给他。这样做的是战斗中的教会，“不是我们，不是我们，耶和华，却是为你的名”，诗篇 115:1；这样做的是得胜的教会，启示录 7:12，“愿颂赞、荣耀、智慧、感谢、尊贵、权柄、大能都归给羔羊。”不这样做的人不是教会的成员。

Last of all, Let us take heed of extenuating sin. The papists tell us of divers sins that are venial. Such are surreptitious thoughts, taking of pins, stealing of points,† and the like; these they call venial. But we must know (to admit that sin, as a sin, to be venial, is a contradiction, though God do pardon it; for that is out of his free mercy), these surreptitious stealing motions, that unawares do creep into us, though the Papists do make them of small account, God may punish with his fierce indignation. Moses his anger kept him out of Canaan. Adam his apple cast him out of paradise. Every sin is a breach of the law. The least sin soils us. We must give account of idle words. And the wages of any sin, though never so small, is death, Rom. 6:23.
最后，让我们谨防减轻罪过。天主教徒告诉我们有许多罪过是可宽恕的。比如私下的念头、拿别人的别针、偷窃别人的东西等等；他们称之为可宽恕的罪过。但我们必须知道（承认罪过作为罪过是可宽恕的，这是矛盾的，尽管上帝会宽恕它；因为那是出于他的自由怜悯），这些私下偷窃的行为，虽然天主教徒认为它们微不足道，但上帝可能会以他的猛烈愤怒惩罚我们。摩西因为愤怒而无法进入迦南。亚当因为吃苹果而被赶出了伊甸园。每一个罪过都是对法律的违背。最小的罪过也会玷污我们。我们必须为闲言碎语负责。而任何罪过的报酬，即使再小，也是死亡，罗马书 6:23。

For the excellency of the knowledge of Christ Jesus
基于对基督耶稣知识的卓越性

That is, either all things are loss to me, that hinder me from the knowledge of Christ Jesus; or, all things are loss in comparison of Christ Jesus. Wherefore, before we can know Christ as we ought, we must know all other things to be loss; for when we learn to know Christ aright, we then cast those things out of our affections, which would else keep Christ out of our heart. Wherefore it is no wonder that great scholars should be erroneous in many points of religion; for look to their lives, and we shall see them envious and ambitious; they maintain idols in their hearts, they account not those things loss which must be loss, or else they must account Christ loss. Secondly, This knowledge of Christ is an excellent knowledge, better than the Jews', who had all their knowledge shadowed out in ceremonies; but this is unvailed, and therefore Christ said, 'Blessed are the eyes that see those things that you see,' Luke 10:23. And as the estate of the church grows more excellent now than before Christ's coming, and shall be most excellent hereafter in heaven, even so our knowledge doth, and shall grow in its excellent perfection. It is better also than human arts and sciences; not in regard of the author, for all knowledge is from God; but,
那就是说，要么所有妨碍我认识基督耶稣的事物都是损失；要么与基督耶稣相比，所有事物都是损失。因此，在我们能够正确认识基督之前，我们必须认识到其他所有事物都是损失；因为当我们学会正确认识基督时，我们就会将那些本来会阻挡基督进入我们心中的事物排除在我们的情感之外。因此，伟大的学者在宗教的许多观点上出错并不奇怪；因为看看他们的生活，我们会看到他们嫉妒和野心勃勃；他们在心中维护着偶像，他们不认为那些必须是损失的事物是损失，否则他们就必须认为基督是损失。其次，这种对基督的认识是一种卓越的认识，比犹太人的认识更好，犹太人的认识都是通过仪式来表达；但这种认识是揭示的，因此基督说：“看见你们所看见的，那些眼睛是有福的。”（路加福音 10:23）。正如教会的状况在基督来临之前更加卓越，将来在天堂也将更加卓越一样，我们的认识也会在卓越的完美中不断增长。它也比人类的艺术和科学更好；不是因为作者的原因，因为所有的知识都来自上帝；但是，

First, In regard of the manner of revealing thereof; for whereas we come to the other by the light of nature and reason, this is inspired into us by the Spirit.
首先，就其揭示方式而言；因为我们通过自然和理性的光明来到另一个人，而这是由圣灵激发在我们内心的。

Secondly, In regard of the matter of this knowledge, which is far beyond the other, for this teaches the natures and person of Christ, God and man in one person, which may swallow up the thoughts of man. 'Great is the mystery of godliness,' 1 Tim. 3:16. In the next place, it teaches us his offices, that he is a king to rule over us and deliver us; a priest to make us acceptable to God; a prophet to teach and instruct us. And thirdly, it teaches us the benefit of his offices; exercising them in his state of humiliation and exaltation. Fourthly, it teaches us to know our duties, to entertain him, rest on him, glory in him only, and that all other things are loss in comparison of him.
其次，关于这种知识的事情，它远远超越其他事物，因为它教导了基督的本性和人格，即上帝和人合而为一的本质，这可能超出了人的思维。"大哉，敬虔的奥秘"（提摩太前书 3:16）。其次，它教导我们他的职责，他是我们的君王，统治我们并拯救我们；他是我们的祭司，使我们在上帝面前蒙悦纳；他是我们的先知，教导和指导我们。第三，它教导我们他的职责的好处；他在卑微和尊贵的状态中行使这些职责。第四，它教导我们认识我们的责任，接纳他，依靠他，只在他身上夸耀，并且与他相比，其他一切都是损失。

Thirdly, This knowledge is better than other knowledge, in the effects it hath, it being a transforming knowledge, 2 Cor 3:18. It makes glorious, happy, full of comfort, carrying the Spirit with it, which changes us into his similitude, and therefore it is called the 'word of the Spirit.'
第三，这种知识比其他知识更好，因为它具有更好的效果，它是一种转化的知识，哥林多后书 3:18。它使人光荣、幸福、充满安慰，伴随着圣灵的存在，将我们改变成他的样子，因此它被称为“圣灵的话语”。

Fourthly, In the fourth place, it is better than other knowledge, in regard of the depth of the knowledge; and therefore called 'The manifold wisdom of God,' Eph. 3:10. That a virgin is a mother; God is become man: this is far above natural reach; and therefore Christ may well be called 'Wonderful,' Isa. 9:6, who being God should be also man, die, rise, and ascend far above all power.
第四，关于知识的深度，它比其他知识更好；因此被称为“神的多样智慧”，弗 3:10。处女成为母亲；上帝成为人：这远远超出了自然的理解范围；因此基督可以被称为“奇妙”，以赛亚书 9:6，他既是上帝也是人，死亡、复活并升到超越一切力量的地方。

Fifthly, This knowledge is a sweet knowledge, and therefore excellent. It tells us who were miserable and lost; it tells us also of redemption, of a kingdom, of a Saviour. 'How sweet are thy testimonies to my mouth, Ps. 119:103. And if the promises here be so sweet to us, what shall then the accomplishment of them be to us hereafter!
第五，这种知识是一种甜蜜的知识，因此非常优秀。它告诉我们谁是可怜和迷失的；它也告诉我们救赎、国度和救主。诗篇 119:103 说：“你的话语在我口中何等甘甜！”如果这里的应许对我们来说如此甜蜜，那么将来实现它们对我们来说又将是怎样的呢！

Sixthly, This knowledge, furthermore, is excellent in regard of the continuance thereof. The knowledge of other things dies with the things; the world must perish, and what use is there then of our skill in the nature thereof? Only this knowledge abideth for ever, working grace, love, heavenly-mindedness, and brings us to glory.
此外，这种知识在持续性方面也是卓越的。对其他事物的了解随着事物的消亡而消亡；世界必将毁灭，那么我们对其本质的技能有何用处呢？只有这种知识永存，产生恩典、爱、超然心态，并将我们带向荣耀。

In the seventh place, This knowledge of Christ teacheth us to know God aright; his justice in punishing sin, his wisdom and mercy in reconciling us to him, and in willing that Christ should become man and die for us. Neither could we know these things, but by knowing Christ, who is the engraved image of his father.
第七点，基督的这种知识教导我们正确地认识上帝；他在惩罚罪恶方面的公正，他在使我们与他和解方面的智慧和怜悯，以及他愿意基督成为人类并为我们而死。除非我们认识基督，否则我们无法了解这些事情，因为基督是他父亲的雕刻形象。

Eighth, Furthermore, it teaches us to know ourselves, our filthiness, our ignorance, in esteeming triflingly of sins, counting them venial. But great surely must the sore be, that necessarily requires such a salve and such a physician as Christ, and his blood to be shed for the curing thereof.
此外，它教导我们认识自己，认识我们的肮脏和无知，以微不足道的方式看待罪恶，将其视为可宽恕的。然而，痛苦必定是如此巨大，以至于必须有基督这样的药膏和医生，以及他的宝血来治愈它。

Ninth, In the next place, this knowledge is altogether sufficient in itself, without all other knowledge; and none without this to make a man wise to salvation, both of soul and body; and all men without this are but fools.
第九，其次，这种知识本身就足够了，不需要其他任何知识；没有这种知识，没有办法使人明智地得救，无论是灵魂还是身体；所有没有这种知识的人都是愚蠢的。

Use 1. For use hereof. This improves the shallow conceit men have of divinity; that the knowledge is but shallow; that every man may know it, and that any man may soon have enough thereof. But, alas! St Paul had a large heart, and had more insight into the deep mysteries of this knowledge than such, however they boast; and yet he desires more, and could not pierce the depth thereof; for none ever could do it but Christ Jesus only. Nay, the very angels they desire to pry and look into, and to know more of these deep mysteries, 1 Peter 1:12. It is therefore no shallow knowledge.
用途 1. 用于此目的。这改善了人们对神性的肤浅自负；认为知识只是肤浅的；每个人都可以知道它，任何人都可以很快掌握足够的知识。但是，唉！圣保罗有一颗宽广的心，对这种知识的深奥之处比那些自夸的人更有洞察力；然而他仍然渴望更多，并且无法洞察其深度；因为除了基督耶稣之外，没有人能做到。不仅如此，连天使们也渴望窥探并了解这些深奥的奥秘，彼得前书 1:12。因此，这不是肤浅的知识。

Use 2. In the second place, This ought to put us in mind to put apart times, to meditate of the excellency of this knowledge; and to this end we are to empty ourselves of whatsoever fills us. Especially, we are to empty us of sin, and of care for the world and the vanities thereof, and the knowledge of them; because both it and they shall all perish; make no excuses of venturing displeasure, or suffering discommodity; true love pretends no delays, nor will endure them. 'Behold, Lord, half of my goods I do give to the poor, and I do restore to every man his own,' said Zaccheus, Luke 19:8.
使用 2。其次，这应该使我们想到抽出时间，沉思这种知识的卓越性；为此，我们应该把自己从填满我们的一切事物中解脱出来。特别是，我们应该摆脱罪恶，摆脱对世界及其虚荣的关注和了解；因为它们和它们都将毁灭；不要找借口冒险不悦或遭受不便；真正的爱不会拖延，也不会容忍拖延。"主啊，我把我一半的财物给穷人，我把我所欠的归还给每个人，"撒该在路加福音 19:8 中说。

Use 3. In the next place, We must call upon God to open our eyes, that we may see and know his nature, his offices, his benefits, and our duties; to know more distinctly, effectually, and settledly; to see the wonders of his law; that we may be even ravished, when we behold his fulness.
使用 3. 接下来，我们必须呼求上帝开启我们的眼睛，使我们能够看到并了解他的本质、他的职责、他的恩惠和我们的责任；更加清晰、有效和稳定地了解；看到他的律法的奇迹；当我们看到他的丰满时，我们可能会被迷住。

Use 4. We, in the fourth place, are to frequent places where we shall have a fuller knowledge of Christ; such places where the commerce is between Christ and the church. In Cant. 5:1, Christ had more love to his church, and wooed her by his gracious promises. She, in the second to the eighth verse, being drowsy, pretends excuses. Hereupon Christ goes away, but leaves a gracious scent of his quickening Spirit, enough to stir her up to seek after her well-beloved that was gone, who, asking after her well-beloved, those whom she inquired of, inquired of her who he was? and upon her description of him, are enamoured with him, and stirred up to seek him also (where by the way mark the benefit of conference), Cant. 6:1, and are told that he is gone into his garden to the beds of spices; that is, into the congregation and assembly of his saints. If we will know Christ therefore, we must go into these gardens, where he is ever present, and there will he teach us.*
使用 4. 第四点，我们应该经常去那些我们能更全面了解基督的地方；那些基督与教会之间有交流的地方。在《雅歌》5:1 中，基督对教会有更多的爱，并通过他的恩典应许来追求她。她在第二至第八节中昏昏欲睡，假装找借口。于是基督离开了，但留下了他使人振奋的生命之气的香气，足以激励她去寻找已经离去的她所爱的人。当她询问她所询问的人关于她所爱的人时，那些人询问她他是谁？根据她对他的描述，他们对他着迷，并被激发去寻找他（顺便提一下，这里要注意到交流的好处）。在《雅歌》6:1 中，他们被告知他已经进入他的花园，到香料的床上；也就是说，进入他的圣徒的聚会和集会。因此，如果我们想要认识基督，我们必须去这些花园，他在那里永远存在，并且他会教导我们。

Use 5. And then shall we be stirred up to magnify God's goodness and mercy, that hath reserved us to these times of knowledge, and this marvellous light, wherein we are more blessed than John, who was the greatest of those born of women. We see more than he saw, Christ our Saviour, already ascended to be our eternal high priest.
使用 5。然后，我们将被激发起来赞美上帝的恩慈和慈爱，他将我们保留到了这个知识的时代和这个奇妙的光明中，在这里我们比约翰更加有福，他是妇女所生之人中最伟大的。我们看到的比他看到的更多，我们的救主基督已经升天，成为我们永恒的大祭司。

My Lord
我的主

This is the end of all our knowledge, to know Christ to be our Lord, for else the devils knew Christ. 'Paul I know, and Christ I know,' said he to those conjurors, but he could not know Christ to be his Lord. 'My Lord.' Not only for his title that he hath in me, but 'my Lord,' for the title I have in him. 'My beloved is mine, and I am his,' Cant. 2:16. Mine he is, for he made himself mine, by redeeming me and paying the price for me. My head, from whom I receive force and vigour; my husband, my head of eminency. Briefly, 'my Lord,' making me his and stirring up in me a love and desire to make him mine, and to rest upon him by faith. In the covenant of grace therefore, there is a mutual consent between God and us. He is ours; we are his by faith to trust on him, and by love to embrace him, which stirs up the whole man to obedience. We may not think that this proceeded from a spiritual pride in the apostle, as though he thought himself the only darling of Christ. No. They are the words of a particular faith and love in the apostle; not excluding others from the like; for every Christian must labour for this faith, that we may know Christ to be our Jesus, our Saviour, which we shall be assured of; for if he makes us his, he will make us to love him, and to say from our hearts, 'my Lord,' and my head. His love of us is the cause of our love to him. We love him because he loved us first. His knowledge is the cause of ours; he chose us, and therefore we choose him; and if he loved me when I hated him, surely now I love him, he must needs love me. Again, we shall know that we are Christ's; for then there will be a likeness of Christ wrought in our hearts. For that Spirit that stirs us up to own Christ, doth ever work the image of Christ in our souls; as a seal it imprints on our soul the image of Christ, in all graces, of love, meekness, heavenly-mindedness, and goodness. If we be the spouse of Christ, we shall represent and shew forth his glory, 'for the woman is the glory of the man,' 1 Cor. 11:7. Else whate'er we boast, we are therein but hypocrites. We must forsake all in regard of Christ.
这是我们所有知识的终结，知道基督是我们的主，因为魔鬼也知道基督。“我认识保罗，也认识基督，”他对那些术士说，但他不能知道基督是他的主。“我的主。”不仅因为他在我身上的头衔，而且“我的主”，因为我在他身上有头衔。“我的良人是我的，我也是他的，”雅歌 2:16。他是我的，因为他通过救赎我并为我付出代价使自己成为我的。他是我的头，我从他那里得到力量和活力；他是我的丈夫，我卓越的头。简而言之，“我的主”，使我成为他的，并在我心中激起爱和渴望，使他成为我的，并凭着信心依靠他。因此，在恩典的约中，上帝与我们之间存在着相互的同意。他是我们的；我们凭着信心相信他，凭着爱拥抱他，这激发了整个人去顺服。我们不应该认为这是使徒心中的一种属灵的骄傲，好像他认为自己是基督的唯一宠儿。不是这样。 这些是使徒对特定信仰和爱的话语；并不排除其他人的参与；因为每个基督徒都必须为这个信仰努力，以便我们能够认识基督是我们的耶稣，我们的救主，我们将对此有把握；因为如果他接纳我们，他会使我们爱他，并从内心说出“我的主”和“我的头”。他对我们的爱是我们对他的爱的原因。我们爱他是因为他先爱我们。他的知识是我们的知识的原因；他选择了我们，所以我们选择了他；如果他在我恨他的时候爱我，那么现在我爱他，他必定也爱我。此外，我们将知道我们是基督的；因为在我们的心中会形成基督的相似之处。因为那激励我们承认基督的灵，总是在我们的灵魂中塑造基督的形象；就像印章在我们的灵魂上印上基督的形象，包括爱、温柔、天心和善良的一切恩典。如果我们是基督的新娘，我们将展示和彰显他的荣耀，“因为女人是男人的荣耀”（哥林多前书 11:7）。否则，无论我们自夸什么，我们都只是伪君子。我们必须为了基督而放弃一切。

For whom I have suffered the loss of all things
为了谁，我失去了一切

Here St Paul confirms his resolution and judgment of the value of Christ above all other things; first, he said he accounted him gain, and all other things loss. Lest men should think these were but brags, he infers* he had suffered the loss of all for him, and therefore did so highly esteem of him; and then it was he was for Christ's sake stripped of all. He was in want, hungry, naked, went in danger of his death often, nay, he willingly suffered the loss of his privileges. He was an apostle, yet not worthy of the name, as he says; and for his care in his office, though he were very diligent, yet by it did he not look to merit. He suffered the loss of all willingly. He wrought this on his heart, to lose all for Christ; which is the duty that a Christian must learn, not to be only patient, but willingly to lose, to part with all. And therefore we are bidden to examine ourselves, to judge and condemn ourselves. And though the Lord hath not called us to the loss of all, yet win thus much of thy mind, as to be prepared for to lose all when we shall be called thereunto, and that in regard thereof, we may say we have parted with all; for in that we part with them in our affections, God beholds it and takes notice thereof, and likes it, and looks for it; and therefore he bids us leave all and follow him; and if we forsake not all, honour, credit, yea, our lives, we cannot be his disciples.
在这里，圣保罗确认了他对基督超越一切的决心和判断；首先，他说他认为基督是得益，而其他一切都是损失。为了避免人们认为这只是吹牛，他推断出他为了基督已经失去了一切，因此对他评价如此之高；然后他因基督的缘故被剥夺了一切。他贫穷、饥饿、赤身裸体，经常面临死亡的危险，甚至他自愿放弃了他的特权。他是一个使徒，但他自称不配这个称号；尽管他在职责上非常勤奋，但他并不指望凭此获得回报。他自愿失去了一切。他在心中做到了这一点，为了基督而失去一切；这是一个基督徒必须学会的责任，不仅要有耐心，还要愿意失去、放弃一切。因此，我们被要求自我检查、自我评判和自我谴责。 虽然主并未要求我们失去一切，但请你做好心理准备，当我们被召唤时，能够失去一切。因此，我们可以说我们已经放弃了一切；因为当我们在感情上与它们分离时，上帝看到了并注意到了，他喜欢并期待着这样做；因此，他命令我们放下一切跟随他；如果我们不放弃一切，包括荣誉、信誉，甚至生命，我们就不能成为他的门徒。

And do count them but dung

Shewing his loathing of them, and that he could not endure the thought of them, but did abhor it as dogs' vomit, or dogs' meat, accounting it fit meat for none but such dogs as he spake before of. If therefore we love Christ, there will be a detestation of those things that cross the power of Christ's merits, in the same degree that we love Christ, and we will express our degree of love of him, by expressing the degree of hatred we bear to other things in comparison of him.
表明他对它们的厌恶，他无法忍受对它们的想法，但他憎恶它们就像狗吐的东西或狗肉一样，认为只有像他之前所说的那些狗才适合吃这样的东西。因此，如果我们爱基督，我们会对那些违背基督功德力量的事物感到厌恶，这种厌恶程度与我们爱基督的程度相同，我们将通过对其他事物的厌恶程度来表达我们对他的爱的程度。

Quest. But why doth the apostle so often inculcate these words?
但是，为什么使徒如此频繁地强调这些话呢？

Ans. To shew the expression of the largeness of his own heart; and thereby to work an impression thereof in the hearts of the Philippians.
为了展示他自己的心胸宽广，并在腓立比人的心中产生相应的印象。

2. Secondly, To shew the power of the Spirit, that where it once leads, it leads further and further to a higher degree of love of Christ; that the longer he is loved, the greater will love grow and more fervent, so as the spirit constrains the person where it rules, that he cannot but speak, Acts 4:20.
其次，为了展示圣灵的能力，一旦它引导，就会越来越深入地引导人们对基督的爱，对基督的爱越久，爱就会越大、更加热烈，以至于圣灵在统治的人身上施加压力，使他不得不说出来，使徒行传 4:20。

3. Thirdly, To shew the excellency of the subject. He dwells upon it, that we should think highly of it. Also,
第三，为了展示主题的卓越性。他详细阐述，让我们对其评价很高。此外，

4. Fourthly, To shew the necessity thereof; without which we cannot look for salvation.
第四，为了显示其必要性；没有它，我们无法寻求救赎。

5. Fifthly, To shew the difficulty of coming to this esteem of Christ; and to subdue our proud imaginations of our own selves, which, however, it will prove a hard and difficult matter.
第五，为了展示达到对基督的尊重的困难，并克服我们自负的想象，尽管这将是一项艰难的任务。

6. Lastly, In regard of the Philippians, he knew it would be a difficult matter for them, and therefore he sought out fit words to express the nature of the subject and the truth of his esteem. Thus did the wise man, Eccles. 12:10, 11, who knew that the words of the wise man are as goads. It is our duty to take notice hereof therefore, and to learn in what respect these outward things are good, and to rank them in their right places.
最后，关于腓立比人，他知道这对他们来说是一件困难的事情，因此他寻找合适的词语来表达这个主题的性质和他对他们的尊重的真实感受。因此，像智者所做的那样，他在传道书 12:10, 11 中，知道智者的话语就像是刺棒。因此，我们有责任注意到这一点，并学会在哪些方面这些外在的事物是好的，并将它们放在正确的位置上。

That I may win Christ
为了得着基督

To win Christ, in this place, is to get a more near communion with Christ; a fuller assurance of him, and a larger portion in him. For St Paul had Christ already; and that made him desire a fuller enjoyment of him. Though his heart was not large enough to entertain all Christ, yet he desired to be satisfied with his fulness.
在这个地方，赢得基督意味着与基督更加亲近的交流；对他更加确信，以及在他身上得到更多的份额。因为保罗已经拥有基督；这使他渴望更充分地享受他。虽然他的心不够大，无法容纳全部的基督，但他渴望满足于他的丰盛。

1. First, then, it is here to be granted that Christ is gain, else why should the apostle desire to win him? He is gain, I say, both in himself considered, and having respect to us. In himself considered; for no jewel is comparable, to God-man, to a Mediator. He was enriched with all graces that the manhood was capable of. But much more in regard of us; for, first, he is our 'ransom' from the wrath of God. Now we know a ransom must be a gainful thing, and of no small price that must satisfy God's wrath.
首先，我们必须承认基督是益处，否则使徒为何要追求他呢？我说，他本身就是益处，也对我们有益处。就他本身而言，没有什么珠宝可以与上帝人一体的中保相比。他被赋予了人性所能拥有的一切恩典。但对我们来说更有益处；首先，他是我们从上帝的愤怒中赎回的“赎价”。现在我们知道，赎价必须是有益的东西，必须是能满足上帝愤怒的高价。

2. Secondly, He is not only our ransom, but our purchase; purchasing God's favour and heaven to us.

3. Thirdly, He is our treasure; for all things for this present life, as also for a better; in him are the treasures of heavenly wisdom; and of his fulness we all receive grace for grace. He is our comfort in trouble, and direction in all our perplexities.
第三，他是我们的宝藏；对于现世的一切事物，以及更好的未来，他拥有天上智慧的宝藏；我们都从他的丰盈中获得恩典。他是我们在困境中的安慰，也是我们在所有困惑中的指引。

4. Fourthly, He is of that precious virtue, as he turns all to gold; all things are sanctified to us, death, grave, crosses, all which, though we be not freed from, yet he turns them all to work our good.

5. Fifthly, By him we are made heirs, and have title to all things. He is our Lord; and he that hath given Christ to us, how shall he not with him give us all things, Rom. 8:32, so as in all our wants we may boldly come to the throne of grace.
第五，我们因他而成为继承人，拥有一切的权利。他是我们的主；既然他已经将基督赐给我们，他怎么会不与他一同赐给我们一切呢，罗马书 8:32，所以在我们一切的需要中，我们可以大胆地来到恩典的宝座。

6. Sixthly, We by Christ gain such offices as he himself had. We are kings; we are priests; we are over the greatest of our enemies. No more thralls to lust, or to the world. We may freely offer sacrifice for ourselves and others, in the name of this our high priest.
第六，我们通过基督获得了他自己拥有的职位。我们是国王；我们是祭司；我们统治着我们最大的敌人。不再受欲望或世界的奴役。我们可以自由地以我们这位大祭司的名义为自己和他人献上祭品。

7. Seventhly, We have communion with all that are good—the angels, the saints, the ministers. They are all ours to defend and pray for us. Had the young rich man this spirit of St Paul, he would have thought it the best bargain that ever he made, though he had parted with all, if he had gotten Christ.
第七，我们与一切善良的人有交流 - 天使、圣徒、仆人。他们都是我们的，为我们辩护和祈祷。如果那位年轻富有的人有圣保罗的这种精神，他会认为这是他所做过的最好的交易，即使他失去了一切，只要他得到了基督。

Obj. But it may be said, True, Christ is gain; but what hope is there for us to attain hereunto? It may be as paradise in itself, yet kept from us by a flaming sword.
但可以说，是的，基督是益处；但我们能够达到这个目标吗？它可能是一个天堂，但被一把火焰的剑挡住了我们。

Ans. 1. I answer, No. This gain may be gotten; which is the thing I propound to speak of. Christ is a treasure in a field. If any one will seek, he may find. We had a Saviour before we were born. He was elected thereunto, and we to gain heaven through him; and he was manifested in the flesh in the fulness of time to encourage us. And Christ our gain calls us to buy 'without money,' and invites us that are laden with sin to come to him, Isa. 55:1; 2 Cor. 5:20. To this end he appoints men to lay open his riches to allure us.
答案 1：我回答，不。这个收益是可以得到的；这就是我要谈论的事情。基督是田地里的宝藏。如果有人愿意寻找，他可以找到。我们在出生之前就有了一个救主。他被选定为此，我们通过他得到天堂；他在时候满足的时候显现出来鼓励我们。基督是我们的收益，他呼吁我们“不用钱”来购买，并邀请我们这些被罪恶压垮的人来到他这里，以赛亚书 55:1；哥林多后书 5:20。为了这个目的，他指派人们揭示他的财富来吸引我们。

2. Secondly, We have the Spirit, by which we lay hold on this gain. If we depend on God by prayer for his Spirit, and when we have gotten but a little portion of this gain, it makes our gains increase. To this end he gives us the word and sacraments; and this condemns those that live in the field where this pearl is, and have the ministry to shew them it; and yet they do neglect this so great a jewel. And this ought to stir us up to magnify God's goodness to us, who hath recovered us, that were the lost sons of a lost father, and keeps us from returning back into our former natural estate.
其次，我们有圣灵，通过它我们抓住这个收益。如果我们依靠祈祷来获得上帝的圣灵，并且当我们只获得了一点点这个收益时，它会使我们的收益增加。为此，他给了我们话语和圣礼；这谴责那些生活在这颗珍珠所在的领域中，并且有传道人向他们展示它；然而他们忽视了这么宝贵的珍宝。这应该激励我们赞美上帝对我们的恩慈，他拯救了我们，我们曾经是一个失去父亲的失落儿子，并且阻止我们回到我们以前的自然状态。

3. Thirdly, This gain is not to be gotten but at a price. It must be gotten by parting with all outward things, so far as to make them gain to us.
第三，这种收益是需要付出代价的。它必须通过放弃所有外在的事物来获得，以至于使它们对我们有所收益。

Quest. Ah, but is God thus hard to us, that he will not allow us the enjoyment of the comforts of this life, but we must for them lose Christ?
问题。啊，但是上帝对我们如此苛刻吗，他不允许我们享受这个生活的舒适，而我们必须为此失去基督吗？

Ans. I answer, God denies us not our worldly comforts; for Paul had them. But when they come in competition with Christ, for excellency and superiority in esteem, as also when thou art called forth for the confession of the truth, then be at a point to count all, yea, thy life, dross and dung. We must therefore resolve and forecast the worst; and leave not till thou workest this mind within thee, to endure the worst rather than lose peace of conscience.
答：我回答，上帝并不否认我们在世俗上的安逸；因为保罗曾经拥有过。但当它们与基督竞争，以卓越和尊贵为标准时，当你被召唤出来为真理作见证时，你必须坚决地将一切，甚至你的生命，视为废物和粪土。因此，我们必须决心并预料到最坏的情况；不要停止，直到你在内心中形成这种意愿，宁愿忍受最坏的情况，也不愿失去良心的平安。

And therefore we may well conclude from hence, that confidence in Christ and in outward things cannot stand together. We cannot love God and mammon; and therefore, if we part not with the world, look to part with Christ, which we may note against the politicians of our times, that think themselves the only wise men. In their esteem Paul was but a weak man, and knew not how to esteem things. They can trust in God, they hope, and yet provide against the worst. The time will come when they will find they have been made fools indeed; when God will say he knows them not, and their riches shall take their wings and leave them without hope of comfort.
因此，我们可以从这里得出结论，对基督和外在事物的信心是不能共存的。我们不能同时爱上帝和财富；因此，如果我们不与世界分离，就要准备与基督分离，这是我们可以针对我们这个时代的政治家们注意到的，他们认为自己是唯一明智的人。在他们看来，保罗只是一个软弱的人，不懂得如何评估事物。他们可以信靠上帝，他们希望，但也会预防最坏的情况。当他们发现自己真的被愚弄时，那时候他们会明白，上帝会说他不认识他们，他们的财富将离开他们，不再有安慰的希望。

And therefore let us acquaint ourselves with Christ's value, with the vanity of outward things, and meditate hereon; and at length thou shalt find the same mind in thee that was in St Paul.
因此，让我们了解基督的价值，了解外在事物的虚无，并对此进行沉思；最终，你将发现你内心与圣保罗相同的心态。

In the last place, we may hence observe who they be that have not gained Christ; for are there not many that will not part with a sin, no, though it be a sin that brings no profit or pleasure at all with it, as swearing and blaspheming God's name? Nay, are there not those that, Judas-like, sell Christ for thirty pieces of money, nay, it may be for less? A goodly price to set heaven, happiness, and their own souls at! Let any man tell them hereof, they will swear you do them open wrong, and be ready to cut your throat for saying so. How far are these from true grace!
最后，我们可以从中观察到那些没有得到基督的人是谁；因为难道不是有很多人不愿意放弃一种罪恶，即使这种罪恶没有任何利益或快乐，比如咒骂和亵渎上帝的名字吗？难道不是有那些像犹大一样，以三十块钱，甚至更少的代价出卖基督吗？这是一个多么可观的价格，把天堂、幸福和自己的灵魂都置于其中！如果有人告诉他们这一点，他们会发誓你对他们做了明显的冤枉，并准备为此割断你的喉咙。他们离真正的恩典有多远啊！

4. The fourth and last general observation is, that when we have parted with all, we are to know that we are gainers. For Christ in Mark 10:30 saith—whose promises are yea and amen—that he shall have a hundredfold in this life; that is, so much content as shall be worth an hundredfold. For when a man's conscience can tell him, These and these things I parted with, only to obtain peace of conscience, that peace of conscience shall give him more content than the whole world can bring to him. And what can a man desire above content and comfort? It is all we seek for here, which if we have not, all is nothing.
第四个也是最后一个总体观察是，当我们放弃一切时，我们要知道我们是获益者。因为基督在马可福音 10:30 中说 - 他的应许是肯定和确定的 - 他在这个生命中将得到百倍的回报；也就是说，会有那么多的满足，价值相当于百倍。因为当一个人的良心告诉他，这些和这些东西我放弃了，只是为了获得良心的平安，那种良心的平安将给他比整个世界带给他的更多满足。一个人还能期望什么超过满足和安慰呢？这是我们在这里寻求的一切，如果我们没有它，一切都是无意义的。

5. Fifthly,* He that hath Christ can be no loser; for in him all things are eminently and fundamentally; for he is Lord of all, and what I lose for his sake, if it be good for me, he hath said I shall have it.
第五，拥有基督的人不会成为失败者；因为在他里面，一切都是卓越和根本的；因为他是万物的主，我为他而失去的，如果对我有益，他已经说过我会得到。

Hence we may see therefore the wisest man and the noblest spirit. Who is the wisest man? He that makes the best choice. It is judgment makes a man; not he that hath confused notions swimming in his brain. Now a Christian considers things, lays them together, judges of them duly; he therefore is the wise man. The wicked man he is a fool. He parts with an invaluable pearl for his present delight in a few idle, vain, childish baubles and toys. Who is also the most truly noble-minded? An advised true Christian. He is able to set at nought that for which the world forget God, heaven, soul, and all for. He can despise the pleasures of a court and of a country. His eye is on his soul, on heaven, on the innumerable company of angels, on that presence where is fulness of joy. A wicked man routs† in the dirt of this world. 'See what manner of stones and building are here,' Mark 13:1. That is their delight, to admire the stage of this world. But had they known this gift of God, this peace of conscience, and the comfort thereof, they would look after another city and foundation, whose builder only is God.
因此，我们可以看到最聪明的人和最高尚的精神。谁是最聪明的人？那个做出最好选择的人。判断力使人成为聪明人；而不是那些脑中混乱的概念。现在，一个基督徒会考虑事物，将它们放在一起，适当地判断它们；因此他是聪明人。邪恶的人是愚蠢的。他为了眼前的快乐而放弃了一颗无价之珠，换取了一些无聊、虚荣、幼稚的玩具。谁也是最真正高尚心灵的人？一个明智的真正基督徒。他能够轻视世界所忘记的神、天堂、灵魂和一切。他可以鄙视宫廷和乡村的享乐。他的眼睛注视着他的灵魂，天堂，无数的天使，那里有满足的喜乐。邪恶的人在这个世界的泥泞中游荡。"看哪，这里有什么样的石头和建筑物"（马可福音 13:1）。那是他们的快乐，去欣赏这个世界的舞台。但是如果他们知道上帝的恩赐，良心的平安和其中的安慰，他们会寻求另一个城市和根基，那里的建造者只有上帝。

Quest. But how shall we know whether we have made this choice or not?
但是我们如何知道我们是否做出了这个选择呢？

Ans. I answer, By these signs:
我回答，通过这些迹象：

First, If a man accounts of anything, his eye and mind will be on it. If we account Christ as our gain, our hearts will be set on him continually; if he be our treasure, our hearts will be on him.
首先，如果一个人重视某件事情，他的眼睛和思维就会集中在上面。如果我们将基督视为我们的收获，我们的心将会不断地专注于他；如果他是我们的宝藏，我们的心将会放在他身上。

Secondly, If we have made choice of him, our hearts will joy in him above all things; as he that found the jewel went away rejoicing. 'Shew me the light of thy countenance; for therein do I delight,' saith David. Where true belief is, there is joy. Zaccheus, the jailor, and the eunuch, after they were converted, they rejoiced. This makes a covetous man not regard at all what men say of him, for he hath that which they would be glad of. So ought it to be with us; let us be taunted, mocked, flouted at, if we have chosen Christ, all is one. We have other things to comfort us, and our eyes will be upon them.
其次，如果我们选择了他，我们的心将因他而欢喜，超过一切事物；就像找到宝石的人离开时欢欣鼓舞一样。大卫说：“让我看见你脸上的光辉，因为我在其中喜悦。”真正的信仰存在的地方，就有喜乐。撒该、狱卒和太监在归信后都感到欢喜。这使得一个贪婪的人不会在乎别人对他的评价，因为他拥有别人渴望的东西。对我们来说也应该如此；如果我们选择了基督，让人嘲笑、嘲弄我们都无所谓。我们有其他事物来安慰我们，我们的目光将投向它们。

The third note is, If we can part with anything for Christ, and endure any hard measure, for the sense and assurance we have in Christ Jesus. Many are so far herefrom as they will not part with the least earthly pleasure for Christ. Such as these, though they say they have peace of conscience, they lie; for they can have no more peace of conscience than they have love to Christ; nor more love than they have an esteem of him above all things.
第三点是，如果我们能为了基督而舍弃任何东西，并忍受任何艰难的措施，为了我们在基督耶稣里的感觉和确信。许多人远远不及这一点，他们不愿为基督放弃最微小的世俗快乐。这样的人虽然说他们有良心的平安，但他们是在撒谎；因为他们的良心平安不会超过他们对基督的爱；他们对基督的爱也不会超过他们对他的一切事物的尊重。

Fourthly, He that hath made this choice must part with all things whatever he loves, yea, his dearest affections and lusts; for a bird catched, though but by a wing, yet is she as surely the fowler's as if her whole body were bound; so if we favour or like and embrace but one sin, though we think not thereof, there is a flood of sin comes in at that gate. He that is guilty of one sin is guilty of all.
第四，做出这个选择的人必须放弃他所爱的一切东西，甚至是他最亲爱的情感和欲望；因为一只被捕捉的鸟，即使只是被翅膀抓住，也和整个身体被捆绑一样，肯定是捕鸟人的；所以，如果我们对一个罪恶心生好感、喜欢并拥抱它，即使我们没有意识到，也会有一大堆罪恶通过那扇门涌入。犯了一次罪的人就等于犯了所有的罪。

Quest. But the weak Christian will object, Are we not, yea, the best of us, troubled with our personal secret infirmities? What shall then become of us?
问题。但是软弱的基督徒会反对，我们不是，是的，我们中最好的人，都有我们个人的隐秘弱点吗？那么我们将会怎样呢？

Ans. I answer, 'Fear not.' For it is true, though the best child of God be thus troubled, yet he pleads against it, he hates it, he undermines it, and strives against it; and thus opposing it, it is not accounted to him by God. But if he forsakes all sin in heart but one, the devil will suffer it and endure it well enough, for he knows he is sure enough.
答案：我回答说，“不要害怕。”因为这是真实的，即使上帝最好的孩子也会受到这样的困扰，但他会反对它，憎恨它，削弱它，并与之斗争；通过反对它，上帝不会算他有罪。但是，如果他心中除了一个罪之外都摒弃了，魔鬼会容忍它，因为他知道他足够安全。

The fifth note is, That such an one can be content to be at some cost, yea, loss and pains, for the word, for the field wherein this pearl is hid. He that is not of this mind cares not for the word. It is not that men can speak well and commend it; for many will do so, yet afterward make a mock of it, especially being in some company. But he that esteems it once will ever esteem it, and in all company will extol it. Herod, a very reprobate, may seem well affected where there is no temptation, or while the word is preached. Can this be a plea to God at the last day, who searcheth and knows thy heart? Many dream they have this when indeed they have nought but the shell. How few can say in truth, I have denied this or that commodity, and refused my profit for Christ's sake! Those that have done this, let them know they have a most rich gain, and the best gain of all others. They have a universal gain, that will comfort at all times. Riches and honours cannot cure the troubled mind; neither can they deliver in the day of wrath.
第五点是，这样的人可以愿意为了这个话语，为了这个珍珠所隐藏的领域，付出一些代价，甚至是损失和辛劳。不具备这种心态的人对话语不感兴趣。并不是因为别人能够说得好并赞扬它；因为很多人会这样做，但之后会嘲笑它，尤其是在某些人的陪伴下。但是那些一旦珍视它的人将永远珍视它，并且在任何场合都会赞扬它。希律，一个非常堕落的人，在没有诱惑的情况下，或者在传道时似乎对它感兴趣。这能成为在末日对上帝的辩护吗？上帝查察并知道你的心。许多人梦想拥有这种心态，但实际上只有空壳。有多少人能够真实地说，为了基督的缘故，我已经拒绝了这个或那个利益，拒绝了我的利益！那些已经这样做的人，让他们知道他们获得了最丰富的收益，也是最好的收益。他们拥有一种全面的收益，可以在任何时候给予安慰。财富和荣誉不能治愈困扰的心灵；它们也不能在愤怒的日子里拯救人。

Then, in the next place, let them know they have an everlasting gain, that will comfort us for ever and ever. In the last place, such as have won Christ, they have such a gain as makes them that have him truly rich, and noble, and good. Other riches without grace do corrupt us. The image of God is the true and intrinsecal worth. Let this encourage us to labour to get Christ, to attend the means that lay his riches open; and thereby shall our love be so stirred up, and our judgment so sanctified, as we shall be of St Paul's mind, to account all other things loss in regard of him; and therefore it is no wonder that those that have not the benefit of the means want this esteem.
然后，在下一个地方，让他们知道他们拥有永恒的收益，这将永远安慰我们。最后，那些拥有基督的人，他们拥有一种使他们真正富有、高贵和善良的收益。没有恩典的其他财富会腐化我们。上帝的形象是真正的内在价值。让这激励我们努力去得到基督，参加揭示他财富的方式；通过这样做，我们的爱将被激发起来，我们的判断将被圣化，我们将与圣保罗一样，认为其他一切都是为了他而损失；因此，那些没有得到这些方式的好处的人没有这种评价是不奇怪的。

VERSE 9
第 9 节

And be found in him.

Some read the words actively, that I may find Christ; but the phrase in the original varying from the former, therefore it is better translated as we have it, passively (p). But when is it that St Paul desireth to be found in Christ? Ever, no doubt, but especially at the hour of death and day of judgment.
有些人积极地阅读这些话，以便我能找到基督；但原文中的短语与前者不同，因此最好将其翻译为我们现在所拥有的被动形式（p）。但是，圣保罗何时希望在基督里被找到？毫无疑问，是永远，但尤其是在临终和审判的时刻。

The phrase implies, first, that there is an estate in Christ; secondly, an abiding in it; and thirdly, to be found abiding in him. For the handling whereof, we will first explain the phrase; secondly, we will shew what doctrines it doth clear; then we will come to some instructions arising therefrom. The phrase, 'to be in Christ,' is taken from plants which are grafted into stocks, or from the branches, which are said to be in the tree. Thus are we in the vine. It is Christ's own comparison. And of this union with Christ there are three degrees.
这个短语首先意味着在基督里有一个地产；其次，是在其中持续存在；第三，是被发现在他里面持续存在。为了处理这个问题，我们首先解释这个短语；其次，我们将展示它所澄清的教义；然后我们将得出一些由此产生的指导。这个短语“在基督里”是从嫁接到树干上的植物或者从树上的枝条中取得的。我们就像是在葡萄树上一样。这是基督自己的比喻。与基督的这种联合有三个层次。

First, We are in Christ and in God, first loving us; and so we were in him before we were. He chose us from all eternity.
首先，我们在基督里，也在上帝里，他首先爱我们；因此，在我们存在之前，我们就在他里面。他从永远中选择了我们。

Secondly, When Christ died, then we were in him as a public person.
其次，当基督死去时，我们作为一个公众人物与他同在。

Thirdly, We are said most properly to be in him now when we believe in him; and thus principally is the sense understood in this place. And thus we are in Christ, not as the manhood is in Christ, but mystically; not as friends in one another by love, but by faith we are engrafted; as truly as the branches are in the vine, so are we one.
第三，我们被说成最适当地在我们相信他的时候才真正地在他里面；因此，这个地方的意义主要是这样理解的。我们在基督里，不是像人性在基督里那样，而是神秘地；我们不是像朋友之间通过爱相互存在，而是通过信仰被嫁接在一起；我们和葡萄树的枝条一样真实地在基督里成为一体。

Obj. But Christ is in heaven, we are on earth; how can we be united to him that is so far distant from us?
但是基督在天上，我们在地上；我们如何与他这么远的距离相联合呢？

Ans. I answer, If a tree did reach to heaven, and have its root in the earth, doth this hinder that the branches and the root are not united? In no wise. So Christ he is in heaven, and we on earth, yet are we united to him by his Spirit, and receiving influence from him of all grace and goodness.
答案：如果一棵树能够伸向天堂，并在地球上扎根，这是否妨碍了树枝和根部的结合？绝不是。所以基督在天堂，我们在地球上，但我们通过他的圣灵与他相联，从他那里接受一切恩典和善良的影响。

Now let us see what doctrines are cleared hereby: first, it clears the point of justification by Christ. For if the question be, How we are saved by Christ's righteousness? I answer, Christ and we are both one. Doth not the eye see for the body? Are not the riches of the husband and wife all one? Yes. And even also whatsoever Christ hath is ours; he is our husband; he is our head. In the second place, it clears the matter of the sacrament. The papists would have the bread transubstantiated into the body of Christ, that it may be united to us. I answer, how is the foot in the head? Is it not by spiritual vigour passing to and fro through the body, but chiefly in the head. It is not therefore necessary that there should be any corporal union. Nay, Christ comforted his disciples more by his Spirit when he departed from them than he did by his corporal presence. We say also, that the mystical body of Christ is invisible, because the Spirit whereby we are made one is invisible.
现在让我们看看这里清楚了哪些教义：首先，它清楚了基督的称义之点。因为如果问题是，我们如何因基督的义得救？我回答说，基督和我们是一体的。难道眼睛不是为身体看吗？丈夫和妻子的财富不都是一样的吗？是的。而且基督拥有的一切也是我们的；他是我们的丈夫；他是我们的头。其次，它清楚了圣礼的事项。天主教徒希望把面包变成基督的身体，以便与我们合一。我回答说，脚怎么会在头里？不是通过在身体中来回传递的灵性力量吗，但主要是在头里。因此，没有必要有任何肉体上的合一。不仅如此，当基督离开门徒时，他用他的灵安慰了他们，比他的肉体存在更多。我们还说，基督的神秘身体是看不见的，因为使我们合一的圣灵是看不见的。

This should comfort us at all times and in all estates. Before we were in Christ we were in an estate of horror, in an estate of damnation. Now to be reduced to Christ (what comfort is it to be one of a politic body? It is but for life. Or to be in any man's favour? It is but at will); this is a most excellent, glorious, and eternal being; that man's nature should be so highly advanced as to be united to the Godhead. Yea, our persons are mystically united to Christ. Secondly, in all crosses or losses. What though we lose other states, here is a state cannot be shaken. Thirdly, in the hour of death we are in Christ; and blessed are they that die in the Lord. Death, that separates the soul from the body, cannot separate either from Christ. Fourthly, after death. Can it go hard with me that am in Christ, that am his spouse? I am in him in whom is fulness of comfort. Fifthly, in all wants here I have him to supply all. He will give what is necessary. If we should have fulness of grace here we should not desire to be in heaven hereafter. Sixthly, in persecution all my hurt redounds to him: 'Saul, Saul, why persecutest thou me?' Acts 9:4. That which thou dost to my members thou dost to me?
这应该在任何时候和任何情况下都安慰我们。在我们成为基督徒之前，我们处于恐怖和被诅咒的状态。现在归附于基督（成为一个政治团体的一员有什么安慰呢？那只是为了生活。或者得到任何人的青睐？那只是随意的）这是一种最卓越、光荣和永恒的存在；人的本性如此高度提升，以至于与神性合一。是的，我们的人与基督神秘地合一。其次，在所有的十字架和损失中。即使我们失去其他状态，这里有一个不会动摇的状态。第三，在死亡的时刻，我们在基督里；那些在主里死去的人是有福的。死亡将灵魂与肉体分离，但不能将其与基督分离。第四，在死后。作为基督的一员，我会遇到困难吗？我是他的配偶。我在他里面，其中充满了安慰。第五，在这里的一切需求中，我有他来满足一切。他会提供所需的。如果我们在这里就能拥有充足的恩典，我们就不会渴望在天堂里。第六，在迫害中，我所有的伤害都归于他：“扫罗，扫罗，你为什么逼迫我？”（使徒行传 9:4） That which thou dost to my members thou dost to me?

In the fourth place, Let us consider how this being in Christ is a ground of doing of all duty. I say therefore it will direct us in duties to God, towards men, and to ourselves.
第四点，让我们考虑一下在基督里的存在如何成为履行一切责任的基础。因此，我说它将引导我们在对上帝、对人和对自己的责任上。

First, In duties towards God, how thankful ought we to be to him, for taking us to himself, for being Immanuel, God with us, so that we are become bone of his bone. What need we now saints or angels to intercede for us? Who should Christ hear above his own flesh? For duties towards men, this ought to stir us to duties of peace and unity. Shall we be so unnatural as to fall out with the members of our own body? Non est concors cum Christo ubi est discors cum Christiano.
首先，在对上帝的职责上，我们应该对他感恩，因为他接纳我们，成为与我们同在的上帝，使我们成为他的骨肉。现在我们还需要圣徒或天使为我们代祷吗？基督应该听谁的呼声胜过他自己的肉身？对于与人的职责，这应该激励我们去追求和平与团结。我们会如此不自然地与我们自己身体的成员争吵吗？在与基督不和的地方，与基督徒不和是不协调的。

Secondly, It ought to stir us up to duties of respect to each other, considering they are members of Christ as we are, and shall so be found in him ere long.
其次，它应该激励我们对彼此的尊重，考虑到他们和我们一样是基督的肢体，并且不久将在基督里被发现。

Thirdly, This should stir us up to charity to the poor members of Christ. They being his members are fellow-members; and in loving them and doing them good, we shew our love to Christ himself.
第三，这应该激励我们对基督的贫困成员施行慈善。他们作为他的成员是同伴成员；在爱他们和帮助他们时，我们表达了对基督自己的爱。

And in the last place, Towards ourselves, we are to carry ourselves with more respect, and not to prostitute ourselves to every base pleasure. Consider in whom am I, and to what I am redeemed, and with what price? Shall I make my body the member of an harlot, who am the member of Christ? This pride and high esteem of ourselves above base pleasures and lusts, this is commendable; and therefore the apostle had good reason thus to account of these earthly things to be 'dross and dung.' In the second place, this will teach us to see our residence in Christ, and growth in him; for if we be in Christ, we will have an especial eye to our conversation, that we be not feet of iron and clay under a golden head, as many base licentious drunkards and filthy persons esteem of themselves. Will Christ own such members as these, think we? No. Those that are in Christ, Christ will be in them, discovering himself by ruling in them. His house is holy. If we be of his house, we will not desire, grieve, nor affect,* but by the sway of his Spirit.
在最后一点上，对待自己，我们应该更加尊重自己，不要把自己贱卖给每一个低级的欢愉。考虑一下我是谁，我被救赎了，以及付出了什么代价？我会让自己的身体成为妓女的一部分吗？我可是基督的一部分啊！对于这种对自己高于低级欢愉和欲望的自豪和高尚评价是值得称赞的。因此，使徒有充分的理由将这些世俗的东西视为“渣滓和粪土”。其次，这将教导我们看到我们在基督里的居住和成长；因为如果我们在基督里，我们会特别关注我们的行为，不会像许多低级放纵的酒鬼和肮脏的人那样，把自己看得像是金头下的铁和泥。我们认为基督会承认这样的肢体吗？不会的。那些在基督里的人，基督会在他们里面显现自己，通过在他们里面统治来展示自己。他的家是圣洁的。如果我们是他的家人，我们不会追求、悲伤或追求，而是受他的圣灵的支配。

In the last place, How shall we come to be found in Christ?
最后，我们如何在基督里被发现？

Ans. I answer, we must first come where he is. We shall find him in the temple, teaching and strengthening our faith and love; and so in our judgments and affections we shall be in him. Secondly, we must separate ourselves from the contrary to Christ, as a loyal wife will from all doubtful acquaintance. We must depart from antichrist, our own corruptions and lusts, and daily we must labour to get ground of them.
答案：我回答，我们必须首先去到他所在的地方。我们将在寺庙里找到他，他在那里教导并加强我们的信仰和爱；因此，在我们的判断和情感中，我们将与他同在。其次，我们必须与与基督相反的事物分离，就像一个忠诚的妻子会与所有可疑的熟人分开一样。我们必须远离敌基督、我们自己的败坏和欲望，并且每天努力摆脱它们。

And from the words this we may learn: first, that a Christian is continually under Christ's wing till he be in heaven, else how could the apostle desire to be found in him at the day of judgment?
我们可以从这些话中学到：首先，基督徒在天堂之前一直在基督的庇护下，否则使徒怎么会希望在审判日被发现在基督里呢？

Secondly, We learn that there is such a time when God will, as it were with a candle, search men out, and lay them open as they are. This is not thought upon. Men now shuffle it off, I shall be saved as well as any other, and this and that good company I am acquainted withal. Trust not, I say, to good acquaintance. There is a time of separation, when thou shalt be found out as thou art in thine own colours.
其次，我们了解到有这样一个时刻，上帝会像点燃一支蜡烛一样，搜寻人们，并将他们暴露出来。这一点没有被人们所思考。现在的人们把这个问题推到一边，认为自己会像其他人一样得救，还有与此相关的一些好朋友。我告诉你，不要依赖于好朋友。有一个分离的时刻，当你以真实的颜色被发现时。

Thirdly, Hence we learn that the foundation of future happiness must be laid now. Before we can be with Christ in the kingdom of glory we must be his members in the kingdom of grace. Dost thou live therefore a corrupt and carnal life here? Never think to be found in him hereafter. And therefore let the uncertainty of this life be a spur to thee, to watch over thy ways, so as thou be such at this and all other times as you would be willing to be found at that day. Many boast hereof, but their lives savour nothing hereof, but are knit altogether to their lusts or to antichrist. Woe to such. They shall go on the left hand. But such as Christ finds in him it must needs go well with them. Christ will not judge them for whom he died, but shall set them on his right hand for evermore.
第三，因此我们得知未来幸福的基础必须现在奠定。在我们能与基督在荣耀的国度里同在之前，我们必须成为他在恩典的国度里的成员。所以你在这里过着腐败和肉欲的生活吗？永远不要指望在将来能在他里面找到你。因此，让这个生命的不确定性成为你的动力，时刻警惕自己的行为，使你在这个时候和其他任何时候都像你愿意在那一天被发现的那样。许多人对此夸夸其谈，但他们的生活并没有体现这一点，而是完全与他们的欲望或反基督结合在一起。唉，对这样的人来说是可怕的。他们将被送到左边。但基督在他里面找到的人必定会过得好。基督不会审判他们，因为他为他们而死，而是永远地将他们安置在他的右边。

Not having mine own righteousness, which is of the law
没有我自己的法律所赐予的义，

In these words, and those following, the apostle lays down summarily his desire, first, negatively in these words, he desired 'not to be found in Christ trusting to his own righteousness;' implying a difference and distinction between his righteousness by the law and that by Christ. The righteousness 'by the law' he disclaims as any way meritorious, and that as well habitual, wrought by God in him, or actual righteousness, consisting in the outward works that he did. And that with good reason; for, first, man's righteousness is but finite, and therefore unfit to work or deserve infinitely, and impossible to deserve heaven and the joys thereof. Secondly, This righteousness is imperfect, and stained as a 'menstruous cloth,' and unable to quiet or satisfy our own consciences, much less God who is greater than our own consciences. And therefore the saints prayed, 'Enter not into judgment with thy servants, Lord, for in thy sight shall no flesh be justified.' But the papists answer, the work of God is perfect; but our righteousness is the work of God, and therefore perfect. We say that the works of God are within us or without us. The works of God without us are perfect, but those that are within us are imperfect, still savouring of our pollution and corruption, by reason that the old man in us perverteth all that is good in us, and therefore partus sequitur ventrem.* Secondly, It is true that the works of God within us are so far perfect as tend to the end he works them for in us, but our righteousness was never ordained of God to that end as to save us by them, and therefore they cannot accomplish that end; but God works this righteousness in us to convince us of our own weakness, and to be a testimony of the presence of his Spirit in us. Paul therefore says not, I will not have mine own righteousness; but, 'I desire not to be found in my righteousness,' so as to merit salvation thereby.
在这些话语中，以及随后的话语中，使徒总结了他的愿望，首先在这些话语中否定地表达了他不希望“在基督里依靠自己的义”，暗示了他在律法和基督的义之间的区别和区分。他否认了“依靠律法”的义有任何功效，无论是由上帝在他里面创造的习惯性义，还是由他所做的外在行为组成的实际义。这是有充分理由的；首先，人的义只是有限的，因此不适合无限地工作或获得报酬，也不可能获得天堂和其中的喜乐。其次，这种义是不完美的，像“经期的布”一样被玷污，无法安抚或满足我们自己的良心，更不用说比我们的良心更伟大的上帝了。因此，圣徒们祈求：“主啊，不要与你的仆人一同受审判，因为在你的眼中，凡有血气的人都不能称义。”但天主教徒回答说，上帝的工作是完美的；但我们的义是上帝的工作，因此是完美的。我们说上帝的工作在我们内外都有。 上帝在我们之外的作为是完美的，但在我们之内的作为是不完美的，仍然带有我们的污染和腐败的气味，因为我们内心的旧人扭曲了我们内在的一切善良，所以产生了这样的结果。其次，上帝在我们内部的作为是完美的，因为它们朝着他在我们身上的目标发展，但我们的义并不是上帝为了拯救我们而设立的目标，所以它们无法实现这个目标；但上帝在我们内心中工作这种义，是为了让我们认识到自己的软弱，并作为他的灵在我们内心的存在的证明。因此，保罗并不是说，我不要我的义；而是说，“我不愿意以我的义被发现”，以此来获得拯救。

But that which is through the faith of Christ, the righteousness which is of God by faith: that I may know him and the power of his resurrection
但那是基于基督的信仰，是由信心得来的上帝的义：为了我能认识他和他复活的大能

That is, that righteousness which is in Christ, but laid hold on of me and apprehended by faith; and all that righteousness that he had, both active and passive obedience as Mediator, but especially his passive. For he was born, lived, and died for us; and this is that which St Paul desired to be 'found in,' and this is that which we must trust to.
这就是在基督里的那种义，但是被我所抓住并通过信仰所理解的；以及他作为调解者所拥有的所有义，包括主动和被动的顺服，尤其是他的被动顺服。因为他为我们而生，而活，而死；这就是圣保罗所渴望被“发现”的，也是我们必须依靠的。

But how can this righteousness, performed wholly by him, be mine?
但是，这完全由他完成的正义如何成为我的呢？

I answer, By faith it is made ours; for if Christ be ours, all his righteousness must consequently be made ours.
我回答说，凭借信仰，它成为我们的；因为如果基督是我们的，那么他所有的公义必然也成为我们的。

But how can this righteousness performed by Christ be sufficient for us?
但是，基督所完成的这种公义如何足够我们所需？

I answer, First, Because God ordained it to that purpose: 1 Cor. 1:30, 'Christ by God is made to us wisdom, righteousness, sanctification, and redemption;' and to this end God the Father sealed him,' John 6:27.
我回答，首先，因为上帝命定了这个目的：哥林多前书 1:30，“但你们得在基督耶稣里，是本乎上帝，上帝又使他成为我们的智慧、公义、圣洁、救赎。”并且上帝父亲为此目的封印了他，约翰福音 6:27。

Secondly, I say, Christ is a 'second Adam,' and a public person, and became ours, we then being in his loins; so the righteousness of Christ is made ours, we being born in Christ by faith and found in him. He being our head, we have a spiritual life descending upon us; he being our husband, all his goods are ours also. This point is the soul of the church, and the golden key which opens heaven for us. If we join any other thing to it, it opens hell to us, as God will reveal at that great day. It is true the papists do acknowledge now that their good works are not of themselves but from God; but thus did the Pharisee, 'he thanked God that he was not as other men, nor as the publican,' Luke 18:11. But the poor publican, disclaiming all such goodness, went away justified rather than the other. Let it be our wisdom therefore to rely only on Christ, whose obedience and righteousness is so all-sufficient as nothing may be added thereto, and say with the apostle, 'Not I, but the grace of God in me,' 1 Cor. 15:10.
其次，我说，基督是“第二个亚当”，是一个公共人物，成为了我们的，因为我们当时在他的腹中；所以基督的义就成为了我们的，我们通过信仰在基督里重生并在他里面找到。他是我们的头，我们就有了属灵的生命；他是我们的丈夫，他的一切财产也成为了我们的。这一点是教会的灵魂，也是打开天堂的金钥匙。如果我们将其他任何东西加入其中，它就会为我们打开地狱，正如上帝将在那伟大的日子揭示的那样。诚然，天主教徒现在承认他们的善行并非出自自己，而是出自上帝；但法利赛人也是这样做的，“他感谢上帝，他不像其他人，也不像那个税吏，”路加福音 18:11。但那个可怜的税吏否认了所有这样的善行，他离开时比那个法利赛人更被称义。因此，让我们智慧地只依靠基督，他的顺服和义是如此充足，以至于无需添加任何东西，并且像使徒一样说：“不是我，而是上帝的恩典在我里面”，哥林多前书 15:10。

VERSE 10
第 10 节

And the fellowship of his sufferings
他的苦难的伙伴关系

The apostle having shewed his desire of Christ's righteousness, now comes to shew his desire also of having communion with Christ in his sufferings; shewing that whosoever brags of justification, he must shew it in his sanctification. He must shew that he hath his part in the fellowship of his sufferings, if he meaneth to shew he hath his part in the power of his resurrection. Water is not alone, but water and blood must go together. Now Christ's sufferings are either for us as Mediator, or with us as being our head, and we his members. As Mediator he suffered death, which was only for our good. We can have no trust in our death as to deserve anything thereby as he did; for by his death he appeased God's wrath, and got his favour to us which we lost, and by it he sanctifies our sufferings and pulls out the sting of all our afflictions; as it is with the unicorn, who having put his horn into the water, discharges all poison thereout, so as the beasts may freely drink without hurt (q). So it is with us: we may suffer and endure afflictions without hurt, seeing Christ hath purged them of all poisonous nature that was in them.
使徒已经表达了他对基督的义的渴望，现在他又要表达他渴望与基督在苦难中有交通的愿望；他要表明，无论谁夸口称义，他必须在圣化中表现出来。他必须表明自己在苦难的交通中有份，如果他想表明自己在复活的权能中有份。水不能独自存在，水和血必须一起。现在基督的苦难或者是为我们作为调解者，或者是与我们一同受苦，因为我们是他的头，他是我们的肢体。作为调解者，他受了死，这只是为了我们的利益。我们不能像他那样相信我们的死，以此来获得任何应得的东西；因为他的死平息了上帝的愤怒，使我们失去的他的恩典得到了恢复，并且通过他的死，他使我们的苦难成为圣洁，并消除了我们所有痛苦的刺；就像独角兽把角放进水里，把所有的毒素排出来，这样其他动物就可以自由地喝水而不受伤害。对我们来说也是如此：我们可以忍受苦难和痛苦，因为基督已经净化了它们中所有的有毒性质。

But there are other sufferings that we and Christ suffer jointly, he as our head suffering with us his members; for as if the foot be grieved the head is grieved, so the Christian's sufferings are called Christ's sufferings, and a Christian must look to suffer if he be a lively member of the body of Christ. Yet is not every suffering of affliction Christ's suffering, for a man may suffer justly for his deserts. Notwithstanding even then, when a man suffers for his faults, after repentance Christ may be said to suffer with him; and therefore the fathers called the death of the repentant thief a martyrdom. For in all our sufferings Christ is in us, teaching and helping us to bear them with patience, and as a sanctifier of all of them to a blessed end, and as one that frames us to bear all of them, even as he himself did.
但是还有其他的痛苦，我们和基督一起承受，他作为我们的头，与我们作为他的肢体一起受苦；因为就像脚受伤了，头也会受伤一样，所以基督徒的痛苦被称为基督的痛苦，一个基督徒必须准备承受痛苦，如果他是基督的活体肢体。然而，并不是每一种苦难都是基督的苦难，因为一个人可能因为他的罪行而受到公正的惩罚。尽管如此，当一个人因为自己的过错而受苦时，悔改后可以说基督与他一同受苦；因此，教父们称悔改的贼的死为殉道。因为在我们所有的苦难中，基督在我们里面，教导并帮助我们以耐心忍受，作为使所有苦难成为有福的结局的圣化者，并且像他自己一样塑造我们去忍受所有的苦难。

Use 1. This ought to teach us to conceive aright of the estate of a Christian, that he is not alone when he seems to be alone. Christ leaves them not in misery. No. For in misery he is most near and present. It is therefore a good estate, though misery in itself be not desirable, for Christ desired to die and not to die, and so we in several respects may do. For if we regard death as a destroyer of nature, so is it not to be desired; but considering it as the will of God my Father, so are we to desire it and yield ourselves to it. And accordingly we desire not afflictions for their proper natural good, yet in regard they are a means to prepare and fit us for heaven, we say with David, 'It is good for us to be afflicted,' Ps. 119:67.
使用 1. 这应该教会我们正确地理解基督徒的境况，即当他似乎孤独时，他并不孤单。基督不会让他们陷入困境。不，因为在困境中，他最接近和存在。因此，尽管困境本身并不可取，但这是一个好的境况，因为基督渴望死亡而不死亡，我们在多个方面也可以如此。如果我们将死亡视为自然的毁灭者，那么它是不可取的；但是，如果我们将其视为上帝我父的旨意，那么我们应该渴望它并顺从它。因此，我们并不为苦难本身的自然好处而渴望，但考虑到它们是准备和使我们适应天堂的手段，我们与大卫一起说：“受苦对我们有益。”（诗篇 119:67）

Use 2. In the second place, this will teach us that we are not to fear anything that we shall suffer, because there are more with us than against us. Joseph in the dungeon, Israel in Egypt, Daniel among the lions, the three children in the fire, Paul in prison, feared not danger; for what cared they so long as they knew God was with them; and therefore they rejoiced. If we have Christ we have all, if we want Christ we want all.
使用 2。其次，这将教导我们，我们不应该害怕我们将要遭受的任何事情，因为与我们同在的人比对我们不利的人更多。约瑟在地牢中，以色列在埃及，但以理在狮子群中，三个孩子在火中，保罗在监狱中，他们都不害怕危险；因为只要他们知道上帝与他们同在，他们就无所畏惧；因此他们欢喜。如果我们拥有基督，我们拥有一切；如果我们没有基督，我们一无所有。

Use 3. Thirdly, This may serve to daunt Christ's enemies. They cannot hurt the least of his little ones but they hurt him. 'Saul, why persecutest thou me?'
使用 3. 第三，这可能会使基督的敌人畏惧。他们不能伤害他最小的子民，却伤害了他自己。'扫罗，你为什么逼迫我？'

Use 4. Fourthly, This should teach us to take part with God's children. What though they suffer affliction. Moses chose the better part, that did choose to be with the afflicted people of God before the court of Pharaoh. Wicked men may bite and kick, but they can do no hurt, lingua malorum est lima bonorum.
使用 4.第四，这应该教导我们与上帝的子民站在一起。即使他们遭受苦难。摩西选择了更好的一方，他选择与上帝的受苦的子民站在法老的宫廷之前。邪恶的人可能会咬和踢，但他们无法造成伤害，恶人的舌头是善人的磨刀石。

Being made conformable to his death
与他的死相一致

This conformity here meant is not in regard of the end, that as Christ died for sin so should we, but in the manner of suffering. As he did suffer and die, so must we suffer and desire death. Secondly, As he died patiently and meekly, so must we suffer patiently and meekly. Thirdly, As he had, so must we have, sweet comforts to sustain and support us; and fourthly, As he had, so must we endeavour to obtain the same issue of our affliction; that is, eternal glory. Briefly, We are to be conformable to Christ in grace, in suffering, and in glory. All these are inevitably linked together, and our head having led us an example, we are to follow. Every Christian must therefore die to sin, as Christ died for sin.
这里所说的一致性并不是指目标，即基督为了罪而死，我们也应如此，而是指受苦的方式。正如他受苦和死亡，我们也必须受苦并渴望死亡。其次，正如他耐心和温和地死去，我们也必须耐心和温和地受苦。第三，正如他拥有甜蜜的安慰来支持和扶持我们，我们也必须拥有。第四，正如他拥有，我们也必须努力获得同样的苦难结果，即永恒的荣耀。简而言之，我们在恩典、受苦和荣耀上都要与基督一致。所有这些都是紧密相连的，我们的头领给我们树立了榜样，我们要跟随。因此，每个基督徒都必须为罪而死，就像基督为罪而死一样。

But how shall we know whether we die to sin or not?
但是我们如何知道我们是否已经摆脱了罪恶？

A dead man does no harm, hath no power; contrarily, are we strong to commit sin, and do we earnestly intend* it? Surely we are not mortified. Secondly, Dead men's senses are not delighted with fair and sinful objects. If we be dead with Christ, let the sinful objects be never so delightful, they will not move us or affect us one whit; nay, they will be distasteful to us. Most are of a contrary mind. Offer them good discourse and occasions, they cannot away with them; offer any fleshly pleasure: like tinder, they are soon set on fire. Such as these, as they have no heart to suffer for righteousness, so if for vain glory they would, neither would God honour them so much as to suffer them. For grounds of this doctrine.
一个死人不会造成伤害，没有力量；相反，我们有能力犯罪，我们是否真诚地打算这样做？我们显然没有死于罪恶。其次，死人的感官不会被美好和罪恶的事物所喜悦。如果我们与基督同死，那么即使罪恶的事物再美好，它们也不会动摇我们或影响我们一丝一毫；相反，它们会让我们感到厌恶。大多数人的想法恰恰相反。给他们提供良好的对话和机会，他们无法忍受；提供任何肉欲的快乐：就像火种一样，他们很快就会被点燃。像这样的人，既然他们没有为正义而受苦的心，如果为虚荣而愿意，上帝也不会如此尊重他们以至于让他们受苦。关于这个教义的基础。

First, It is honourable to be like Christ our captain, our head, our husband.
首先，像基督我们的队长、我们的头、我们的丈夫一样是荣耀的。

Secondly, It is not proportionable for the head to be crowned with thorns, and the members to be clad delicately; that the natural son, in whom there is no blemish, should suffer, and the adopted sons, who are the causes of all offence, should go free. It is equity, that we having taken Christ for our husband, he should be accompanied by us in sickness and in health, in dishonour as in honour.
其次，头戴荆冠，肢体娇嫩，这是不成比例的；那位没有瑕疵的天然子应该受苦，而那些造成一切过错的被收养的子女却逍遥法外。公平应该是，我们选择基督作为我们的丈夫，他应该在我们生病和健康、受辱和受尊荣的时候与我们同在。

Thirdly, It is long ago decreed of God, and predestinated, and therefore cannot be avoided. Rom. 8:7, 9, 'Whom he did foreknow, them he predestinated to be conformed to the image of his Son.'
第三，这早已是上帝的旨意和预定，因此无法避免。罗马书 8:7、9：“上帝所预先知道的人，就预定他们效法他儿子的形象。”

Fourthly, It is equal, that if he were conformed to us, we should be conformable to him. Now he was conformed to us, in that he suffered that which we should have suffered, and did that for us which we were to do and could not. He having drunk deep of the cup prepared for us, let us therefore, at the least, taste of it. Yea, let us suffer anything with an undaunted courage when we are called thereto for Christ. He will come with comforts, he is not empty, he will make us like him, he will prepare us hereby for glory'. Fear not, therefore. God will turn all thy troubles to thy good. And thus we do fill up the measures of the afflictions of Christ in our flesh, Col. 1:24. And are made partakers of Christ's sufferings, 1 Peter. 4:13. We have the like exhortations hereunto, 1 Peter 2:21; 1 Peter 3:14–18. Thus did Paul, 2 Cor. 4:10, he carried the dying of Christ about with him. Let no Christian therefore promise to himself immunity from crosses. He that will be a Christian must be conformable to Christ, and he that will be like to him in glory, he must be like to him in drinking the cup he drank of while he was here in the flesh.
第四，如果他与我们一致，那么我们应该与他一致。现在他与我们一致，因为他承受了我们本应承受的苦难，并为我们做了我们无法做到的事情。他深深地喝了为我们准备的苦杯，因此，让我们至少尝一尝。是的，当我们为基督而被召唤时，让我们以坚定的勇气忍受任何苦难。他会带来安慰，他不是空虚的，他会使我们像他一样，他会通过这样为我们准备荣耀。因此，不要害怕。上帝会将你所有的困扰转化为你的利益。这样，我们就在我们的肉体中补充了基督的苦难，歌罗西书 1:24。我们成为基督的苦难的参与者，彼得前书 4:13。我们在这方面有类似的劝告，彼得前书 2:21; 彼得前书 3:14-18。保罗也是这样做的，哥林多后书 4:10，他带着基督的死亡。因此，没有一个基督徒可以指望免受十字架的苦难。想要成为基督徒的人必须与基督一致，想要在荣耀中像他一样的人，必须像他一样喝他在这里的肉体中喝过的苦杯。

VERSE 11
第 11 节

If by any means I might attain to the resurrection of the dead

By 'resurrection of the dead,' he means the glorious estate after this life, whereas* the resurrection is but the beginning; and the words sound as much in effect as if the apostle had said, I know I shall be happy at length, but between this time and that, I know I shall meet with troubles, with many crosses; yet let the way be never so difficult, I pass† not by any means to come to such an excellent end as the resurrection of the dead is; in which words we will,
他所说的“死人复活”，指的是这一生后的荣耀状态，而复活只是一个开始；这些话的效果与使徒说的一样，我知道最终我会幸福，但在此期间，我知道我会遇到困难，遇到许多十字架；然而，无论道路多么艰难，我决不会放弃达到死人复活这样卓越的目标；在这些话中，我们将

First, Consider that there is a happy estate reserved hereafter, which begins with the resurrection of the body, whereby we are far more happy than the angels that fell, and also more happy than we were in our first estate in Adam, which we lost; and therefore our hearts should be enlarged with thanks to God, that respects us above the angels, whom he hath left without hope of recovery.
首先，考虑到此后有一个幸福的境地，它始于身体的复活，使我们比堕落的天使更加幸福，也比我们在亚当时代的第一境地更加幸福，而我们失去了那个境地；因此，我们的心应该因为上帝对我们的关注而感到感激，他让我们超越了没有恢复希望的天使。

2. In the next place, consider that the beginning of our blessed estate hereafter is at the resurrection, which is called the day of restoring of all things, and a time of refreshing, Acts 3:19. It is a day when all good shall be perfected, and all evil shall cease; all grief of mind, all trouble of body, and death itself, shall be swallowed up into victory.
其次，考虑到我们来世的幸福状态的开始是在复活之时，这被称为万物复兴的日子，也是一个使人心旷神怡的时刻，见使徒行传 3:19。在那一天，一切善将得到完美，一切恶将停止；所有的心灵痛苦、身体困扰和死亡本身都将被胜利所吞噬。

Quest. But why are we not happy before our resurrection?
但为什么我们在复活之前不快乐呢？

Ans. I answer, because our bodies and souls are partakers of misery and sin here, and therefore, cannot partake of fulness of happiness before they be united together again. God will have us to stay while all his family of blessed saints shall meet together, as well us that are now alive as our seed and posterity after us.
因为我们的身体和灵魂在此处都经历了痛苦和罪恶，所以不能在它们再次合二为一之前享受完全的幸福。上帝希望我们等待，直到他所有幸福的圣徒家族聚集在一起，包括我们现在活着的人以及我们的后代。

3. In the third place observe, that the apostle makes resurrection of the dead the last thing; establishing thereby an order, that there must be means to the resurrection, and then the resurrection itself. 'Ought not Christ to suffer these things, and so to enter into his glory?' Luke 24:26. And if we suffer with him, we shall also reign with him, 2 Tim. 2:12. The second resurrection must begin with the first. We are sons and saints hereafter, but so we must also be here; only a difference there will be in degree of holiness. This resurrection doth not follow every manner of life, although men ordinarily expect a crown without crosses, and never look for justification and sanctification, but think they shall be in heaven at an instant without them. But we must suffer with Christ in mount Calvary, before we come with him to the mount Olivet.
第三点要注意的是，使徒将死人的复活放在最后一位，从而建立了一个顺序，即必须有复活的手段，然后才有复活本身。“基督受这些苦难，才得进入他的荣耀，”路加福音 24:26。如果我们与他一同受苦，也必与他一同得荣耀，提摩太后书 2:12。第二次复活必须从第一次开始。我们将来是神的儿子和圣徒，但我们在这里也必须如此；只是在圣洁程度上会有所不同。这种复活并不随着一切生活方式而来，尽管人们通常期望在没有苦难的情况下得到冠冕，从不期待称义和成圣，却认为自己会立即进入天堂。但我们必须与基督一同在加略山上受苦，然后才能与他一同来到橄榄山。

4. In the fourth place, we may likewise note, that it is hard to come to heaven, because of this order established by God; not in comparison of the end—for that surmounteth in excellency the hardness of the means,—but in respect of the means; some by fair death, with many crosses in their life; some not by many outward crosses, yet have store of inward troubles of the mind, by reason of their inward corruption that doth trouble them; others by violent deaths and by martyrdom. The ways are so many, and the means so diverse, as there is no certainty which way we shall pass. As St Paul knew not the means, so he cared not what the means were; for he was content to go thither by any means. Let the cup of affliction be never so bitter, the glory ensuing will sweeten all.
第四点，我们还可以注意到，由于上帝所建立的这种秩序，进入天堂是困难的；不是与目标相比——因为目标的卓越性超越了手段的困难——而是与手段相比；有些人通过美好的死亡，生活中有许多十字架；有些人虽然没有经历许多外在的十字架，但由于内在的腐败而有许多内心的困扰；还有些人通过暴力的死亡和殉道。方法如此之多，手段如此之多样，以至于我们无法确定我们将以哪种方式通过。正如圣保罗不知道手段，他也不关心手段是什么；因为他愿意通过任何手段去那里。苦难的杯子再苦，随之而来的荣耀将使一切变得甜美。

1. Away, therefore, with all idle and secure thoughts of sparing ourselves. 'Pity thyself,' said Peter to Christ; but was answered sharply, 'Get thee behind me, Satan,' Mat. 16:23.* No; the way is very hard. We must come to health by physic. The end is so amiable, as it will sweeten all sour means; and therefore it is good for us to be afflicted. Crosses bring at length the sweetest comforts. Deny we ourselves, therefore, in Christ's cause; know nobody; look upon God and Christ's promises, and promise we ourselves no more than God promises. It is beyond our knowledge what God will do with us. He promises no immunity from crosses.
因此，摒弃一切懒散和安逸的想法，节省自己。彼得对基督说：“可怜你自己”，但基督严厉地回答：“撒旦，退我后边去”（马太福音 16:23）。不，这条路很艰难。我们必须通过药物来恢复健康。目标是如此可爱，以至于它会使所有苦涩的手段变得甜美；因此，受苦对我们有益。十字架最终带来最甜美的安慰。因此，为了基督的事情，我们要否认自己；不认识任何人；只看着上帝和基督的应许，并且不要给自己承诺超过上帝的应许。上帝将如何对待我们是超出我们所知的。他并没有承诺免受苦难的豁免。

Nay, the saints and the apostles chose crosses and afflictions, rather than the pleasures of sin, who were wise, and had trial of both kinds; and yet accounts these momentary afflictions not worthy of comparison with the glory that shall be revealed. They were but light, 2 Cor. 4:17; Rom. 8:18. And if we would truly believe this, it would be easy for us to be resolved, as St Paul was, to come to heaven by all assurances, and to come to all manner of assurances, by any means; for no worldly thing can bring content like these heavenly assurances of the presence of the light of God's love, which the children of God will by no means lose.
圣徒和使徒选择了十字架和苦难，而不是罪恶的快乐，他们是聪明的，并经历了这两种考验；然而，他们认为这些暂时的苦难与将来显现的荣耀相比不值一提。它们只是轻微的，哥林多后书 4:17；罗马书 8:18。如果我们真正相信这一点，像圣保罗一样决心通过各种保证来进入天堂，通过任何手段来获得各种保证将变得容易；因为没有世俗的事物能带来像上帝之爱的光明的存在这样的满足，上帝的儿女绝不会失去。

2. Secondly, In all crosses let us not look into the state we are in, so much as that we are going into. We are going to a palace: let us not be dejected in the consideration of the narrowness of the way that leadeth thereto. God will not suffer this fiery trial to consume anything but dross; and therefore, let us with Christ suffer the cross, and despise the shame, Heb. 12:2.
其次，在所有的困境中，我们不应该过多关注我们所处的状态，而是我们要去的地方。我们要去一个宫殿：让我们不要因为通往那里的道路狭窄而沮丧。上帝不会让这场火热的试炼毁灭任何东西，只会炼净杂质；因此，让我们与基督一同承受十字架，藐视羞辱，来自希伯来书 12:2。

3. Thirdly, Labour for a right esteem of the things of this world. They are but momentary and fading; yea, our lives they are given to us by God. What if we part with them? If it be for his cause, he will bring us to a better life which shall not be taken away from us, and this life we must part with ere long. And thus we ought to work on ourselves, by often meditating of them, as the saints have done.
第三，努力正确看待这个世界的事物。它们只是瞬息即逝的，是上帝赐予我们的生命。如果我们放弃它们又有何妨？如果是为了他的事业，他会带领我们进入一个更美好的生活，这个生活不会被夺走，而我们必须很快放弃这个生命。因此，我们应该通过经常沉思它们来改变自己，就像圣人们所做的那样。

4. In the fourth place, We are to labour to strengthen three graces in us especially: faith, to assure us that we are the children of God, and that we have heaven, and all things belonging thereto, laid up for us; and we are to labour to see more and more into the value of them. And then we are to strengthen our hope, which makes us cheerfully to undergo and do anything for God's cause, through our expectation of that which faith believes. Lastly, let us cherish our love of Christ. This made St Paul desire to be dissolved, and to be with Christ, which was best of all, Philip. 1:23.* And this love comes from faith and hope; and these together will breed a largeness of heart that cares for no worldly thing, and will be daunted with no affliction or crosses whatever.
第四，我们要努力加强我们内心的三种恩典，尤其是信心，以确信我们是上帝的儿女，我们有天堂和一切属于天堂的东西为我们准备好；我们要努力看到它们的价值。然后，我们要加强我们的希望，通过我们对信心所相信的期望，使我们愉快地为上帝的事情承受和做任何事情。最后，让我们珍爱我们对基督的爱。这使得保罗渴望解脱，与基督同在，这是最好的，腓立比书 1:23。这种爱来自于信心和希望；这两者一起会培养出一颗宽广的心，不关心任何世俗的事物，也不会被任何苦难或十字架所吓倒。

But how far are we herefrom? Did St Paul part with life? It pertains not to us. No; not to leave a new-fangled fashion, nor an oath whereby we tear God's name daily. Alas, where is faith? What corruption is here overcome? Which of us will ever be of Paul or David's mind, to become vile or base for God's cause?† Where is he that will endure a scoff or scorn for religion? Let us beg of God this large spirit and large affections. The children of heaven have a free spirit, basely esteeming all worldly things. Zaccheus, when he is called, cares not for his goods, nor Paul for his privileges. The Stoics commend this resolution in men, to be willing and ready to die. Alas! crosses and afflictions Paul esteemed not, so as he might attain to the resurrection of the dead. These are the things that the Stoics feared most; and it was the fear of these made them so willing and ready to die, together with a base servitude to pride. But a Christian heart is more noble. It not only fears not these, but it contemns them. Yea, cares not for life without afflictions, but with joy can undergo all manner of torments.
但我们离这有多远？圣保罗是否与生命分别？这与我们无关。不，不是为了追求新潮的时尚，也不是为了每天亵渎上帝的名字而发誓。唉，信仰在哪里？这里克服了什么腐败？我们中谁会像保罗或大卫那样，为了上帝的事业而变得卑鄙或卑贱？谁会为了宗教而忍受嘲笑或蔑视？让我们向上帝祈求这种宽广的精神和宽广的情感。天堂的子民有一种自由的精神，卑鄙地看待一切世俗的事物。撒该在被召唤时，不在乎他的财物，保罗也不在乎他的特权。斯多亚派赞扬人们有这种决心，愿意并准备好去死。唉！十字架和苦难保罗并不看重，只要能够得到死人的复活。这些是斯多亚派最害怕的事情；正是对这些事情的恐惧使他们如此愿意并准备好去死，还有对傲慢的卑贱奴役。但基督徒的心更高尚。它不仅不怕这些，而且蔑视它们。是的，它不在乎没有苦难的生活，而是能够欣然忍受各种折磨。

Let us therefore take heed how we quiet ourselves in our earthly dwellings here, supposing our estate to be happy. Surely it is the main ground of apostasy. We shall never come to see the price of religion, nor the excellency of a peaceable conscience, nor the vanity of these things, so long as we bless ourselves in them. And contrarily, let us exercise our graces in the daily trials we meet with here. Doth favour of great men, doth pleasure, profit, or honour, cross and oppose thy conscience? Let the peace thereof be preferred above all evermore, else shalt thou never come to Paul's holy resolution. And dream not of a vain, empty faith. Thou hast no more than thou dost practise. It is not 'Lord, Lord,' that will prevail at the day of judgment; but Christ will be ashamed of them at the day of judgment, that made no more account of him while they lived, than to prefer every vain, idle, wanton delight and pleasure before his honour.
让我们因此小心地在这里的尘世住所中安抚自己，假设我们的状况是幸福的。这无疑是背离信仰的主要原因。只有当我们在这些事物中自我陶醉时，我们才无法看到宗教的价值，和平良心的卓越，以及这些事物的虚无。相反地，让我们在我们每天遇到的试炼中锻炼我们的恩典。伟人的青睐、快乐、利益或荣誉是否与你的良心相冲突和对立？让它的和平永远优先于一切，否则你将永远无法达到保罗的圣洁决心。不要做一个虚假、空洞的信仰的梦。你所实践的不过是你所拥有的。在审判的日子里，不是说“主啊，主啊”才能获胜；而是在审判的日子里，那些在他们活着的时候对他的重视不如对每一个虚无、空洞、放纵的欢愉和快乐的尊重的人，基督将会为他们感到羞愧。

VERSE 12
第 12 节

Not as though I had already attained, either were already perfect
并不是说我已经得到了，也不是说我已经完美了

It is a correction of the apostle. He formerly spake of his desire, choice, and esteem of Christ's death and resurrection, and the force thereof he found in him. Now, lest secret, insinuating, proud conceits might arise, either in himself or in them, concerning his holiness, he crosses them with a 'not as,' shewing that the best estate of God's children in this world is imperfect. There is ever something to do or suffer; some lust to conquer, or some grace to strengthen.
这是对使徒的纠正。他曾经谈到他对基督的死亡和复活的渴望、选择和尊重，以及他在其中找到的力量。现在，为了避免自己或他们内心产生秘密、暗示或骄傲的想法，关于他的圣洁，他用“不是”来反驳它们，表明神的儿女在这个世界上的最佳状态是不完美的。总是有一些事情要做或遭受；要征服某些欲望，或者要加强某些恩典。

There is no absolute perfection but only in God himself; yet in Christians there is a kind of derivative spiritual perfection, which consisteth chiefly in the parts. A Christian hath this perfection. He hath all grace in some measure. We have no other perfection; no, not so much as perfectio viœ, though the papists say they have it. Indeed, we are so far from it, that never could Christian keep the rules of nature, much less can we attain to the perfection of obedience to the law, for by it we are all cursed. Nay, in Christ none attains to evangelical perfection of grace, so as thereby we can be justified, as by a work of our own; for our righteousness is but in part; and this perfectio viœ, which they boast of so much, differs not from their perfectio finis, no more than love to a man raised by good report of him differeth from love caused by the good I find in him, by personal communicating with him; and this is only in degrees in nature. They are the same love.
在上帝自己之外，没有绝对的完美；然而在基督徒中，有一种派生的属灵完美，主要体现在各个方面。基督徒拥有这种完美。他在某种程度上拥有所有的恩典。我们没有其他的完美；不，甚至没有完美的程度，尽管天主教徒声称他们拥有。事实上，我们离此相去甚远，从来没有基督徒能够遵守自然规律，更不用说达到完全顺从律法的完美了，因为我们都被律法所咒诅。不，没有人在基督里达到了恩典的福音完美，以至于我们可以凭借自己的行为被称义；因为我们的义只是部分的；而他们如此夸耀的完美程度与他们所称的最终完美并无二致，就像对一个人的爱因他的好名声而产生的爱与因与他亲自交往而发现他的优点而产生的爱并无二致；而这只是在自然界中的程度不同而已。它们是同样的爱。

But why or how is it that there is no perfection of grace in this life?
但为什么或者如何才能在这个生活中没有完美的恩典？

Because there is and ever shall he in us, during this life, a perpetual combat between the flesh and spirit, so as one weakens and hinders the other. Paul at the best found a law in his members warring against the law of his mind, Rom. 7:23; the flesh continually lusting against the spirit, Gal. 5:24, hindering us from doing good, or in doing good, or in doing thereof, from doing it in a right manner.
因为在我们内心中，一生中会不断地发生肉体与灵性之间的激烈斗争，以至于其中一方会削弱和阻碍另一方。保罗在最好的时候发现自己的肢体中有一个与他的心灵之法相抗衡的法则，罗马书 7:23；肉体不断地对抗灵性，加拉太书 5:24，阻碍我们行善，或者在行善时，或者在行善的方式上。

Obj. 1. But the papists object, Love is the fulfilling of the law. We may love; ergo, we may fulfil the law, and consequently be perfect.
但是天主教徒反驳说，爱是履行法律的方式。我们可以爱；因此，我们可以履行法律，从而达到完美。

I answer, Love in the abstract being perfect, is the fulfilling of the law, but in this or that subject it is not perfect. Paul's love, nor Peter's love, was not the fulfilling of the law.
我回答，爱在抽象中是完美的，是履行法律的，但在这个或那个主题中它并不完美。保罗的爱，彼得的爱，并不是履行法律的。

Obj. 2. They urge further, All God's works are perfect; ergo, the grace that is in us.
目标 2：他们进一步强调，上帝的一切作为都是完美的；因此，存在于我们内心的恩典。

It is true God's works are perfect, but in their times when they are finished; grace at length shall be perfect in us.
神的作为确实是完美的，但是在它们完成的时候；最终，恩典将在我们身上完美。

Secondly, All God's works without us are perfect, as justification and glorification they are perfect. For we are perfectly justified oven now; but his works within us, such as are his sanctifying graces, are not perfected till our lime of glorification. For he suffers the old Adam to be within us, for divers reasons, so long as we live in this earthly tabernacle.
其次，上帝的一切工作在没有我们的情况下都是完美的，正如我们的称义和荣耀是完美的。因为我们现在已经完全称义了；但他在我们内心的工作，如他的圣化恩典，直到我们被荣耀的时候才会完美。因为他容许旧亚当在我们内心存在，出于各种原因，只要我们还活在这个世俗的帐幕中。

For use hereof, observe this as a ground for justification by faith. Paul, Rom. 5:9, proves that even now he was justified, and in this place he denies and disclaims absolute perfection, and therefore could not be justified by it; and therefore must needs be justified by faith. If it were his case it is much more ours, who come not to that measure of the fulness of grace that he attained to.
为了使用此处，将其视为信仰的正当理由。保罗在罗马书 5:9 中证明，即使在现在，他也已经被称义，在这个地方他否认和放弃了绝对的完美，因此不能凭此而被称义；因此必须凭信仰来被称义。如果这是他的情况，那么对于我们来说更是如此，因为我们没有达到他所达到的恩典的丰满程度。

Secondly, This may serve to comfort Christians that find themselves burdened with divers wants, with dulness and frowardness of spirit, and with manifold corruptions, and are induced thereby to call in question their Christian estate. Let them look upon a better pattern than themselves. They may be grown Christians, and yet complain with Paul of corruptions. Nay, the most strong Christians see most deeply and clearly into their corruptions, and find most opposition. There is in all men by nature a Spring of popery. They would fain deserve heaven by a perfect and holy life, without blot; and God, to humble them, suffers corruptions to check them and to keep them under, who else would be lifted up through good conceit and esteem of themselves.
其次，这可以安慰那些发现自己承受着各种需求、心灵迟钝和执拗，以及多种腐败的基督徒，并因此对自己的基督教地位产生怀疑的人。让他们看看比自己更好的榜样。他们可能是成熟的基督徒，却像保罗一样抱怨腐败。不仅如此，最坚强的基督徒最深刻、最清楚地看到自己的腐败，并遭遇最多的阻力。在所有人的本性中都有一种教皇主义的倾向。他们渴望通过完美和圣洁的生活来赢得天堂，不留瑕疵；而上帝为了使他们谦卑，容许腐败来制止他们，并使他们保持谦卑，否则他们会因为对自己的良好自我评价和尊重而自高自大。

Thirdly, It may serve as a caution to many who, being reproved justly for their faults, What! say they, we are not angels; you have your own imperfections as well as I. And stir them up to any good duty, they are presently so good, as those that are letter than they are too precise and too nice. St Paul contrarily rests in no degree of goodness, but strives on to perfection; and it is the devil's sophistry to turn that to a plea for negligence, which should stir us up to be more diligent, watchful, and careful.
第三，这可能对许多人起到警示作用，他们因为自己的错误而受到公正的责备，他们会说：什么！我们不是天使；你自己也有缺点。并且激励他们去做任何善事，他们立刻变得如此善良，以至于那些比他们更好的人都显得过于严谨和过于挑剔。相反，圣保罗并不满足于任何程度的善良，而是努力追求完美；而将这一点用作懒散的借口，正是魔鬼的诡辩，它应该激励我们更加勤奋、警惕和小心。

But I follow after, if that I may apprehend that for which I also am apprehended of Christ Jesus
但我追求，为了能够领悟基督耶稣也领悟我所追求的

The word that is translated 'I follow after,' signifies properly to labour with earnest intention of the heart and affections; and the lesson that we may hence learn is, that the life of a Christian is a laborious and painful life. For in what proportion the things we labour for are more excellent than these worldly things, so much greater our desire and labour should be in the obtaining of them than in the obtaining this world's goods. And to this end the Scripture ever enforceth this duty with words suitable to work: 'Labour for the meat that perisheth not,' John 6:27; 'Strive to enter in at the strait gate,' Luke 13:24; 'Give all diligence to make your calling and election sure,' 2 Pet. 1:10.
被翻译为“我追求”的这个词，恰当地表示了用心和感情的热切努力；我们可以从中学到的教训是，基督徒的生活是辛勤而痛苦的生活。因为我们为之努力的事物比这些世俗的东西更为卓越，我们在获取它们时的渴望和努力也应该更大。为了达到这个目的，圣经用适合工作的话语不断强调这个责任：“劳力得那不朽坏的食物”，约翰福音 6:27；“努力进窄门”，路加福音 13:24；“要殷勤使你们所蒙的恩召和拣选坚定不移”，彼得后书 1:10。

Those that will take no pains, it is a sure sign they find no sweetness in the thing; and therefore in such there can be no true goodness. And hence we may observe a difference between the desires of men. Some are effectual, some ineffectual. Those that are ineffectual commonly desire and delight in the thing they desire, but will none of the moans: 'Let me die the death of the righteous,' says the wicked man, Num. 23:10. Glory and happiness is excellent, but the gate is narrow, the way is tedious and full of troubles: he will none of that. We will laugh at one that shall wish his work and journey were done, whenas he will sit down and never go about it. Why should we not much more laugh at such sluggards, that wish daily, Oh that they might be saved! whenas they do not only not further, but hinder their salvation. But where true desire of grace is, there will be joined thereto an endeavour, with jealousy over our corruptions, with grief and shame for them, and for our backwardness and want of goodness; for else bell itself is full of good wishes and desires. If we mean to be better, we must use all moans, undertake all pains, and travail with vehemency; even as those that pursue gains with delight, they follow through thick and thin, especially if the gain be in the eye; and those that go for company, they are soon tired. And thus did Paul. He went through fire and water, through all manner of dangers, good and ill report. His gain is still in ids eye. He looks not after the way, if by any means he may attain his desired mark.
那些不费心思的人，这是他们对事物没有任何甜蜜感的明确迹象；因此，在这样的人身上不可能有真正的善良。因此，我们可以观察到人们欲望之间的差异。有些是有效的，有些是无效的。那些无效的通常渴望并喜欢他们所渴望的事物，但却不愿意付出努力：“让我像义人一样死去”，恶人说，民数记 23:10。荣耀和幸福是美好的，但门窄路险，道路漫长而充满困难：他对此不感兴趣。当一个人希望他的工作和旅程结束时，我们为什么不更多地嘲笑他，而他却坐下来从不去努力呢？为什么我们不更多地嘲笑那些懒散的人，他们每天都希望自己能得救！因为他们不仅没有推动，而且阻碍了自己的救赎。但是，真正渴望恩典的人，将会努力付诸行动，对我们的败坏心存戒惧，为此感到悲痛和羞愧，也为我们的懒散和缺乏善良感到悲伤；否则，地狱本身也充满了美好的愿望和欲望。 如果我们想要变得更好，我们必须尽一切努力，承受一切痛苦，并怀着热情努力；就像那些追求利益的人一样，他们无论经历多少困难都会乐此不疲，尤其是当利益在眼前时；而那些只是为了陪伴而去的人很快就会感到厌倦。保罗就是这样做的。他经历了火与水，经历了各种危险，受到了好评和负面评价。他的目标仍然在他的眼前。他不会在乎前进的道路，只要能够达到他所期望的目标。

But how shall we come to this grace?
但我们如何获得这种恩典呢？

I answer, Get first faith; for by it the weak are made strong, Heb. 11:35, seq. Get assurance that heaven is thine; and God hath promised thee grace sufficient, and this is Paul's argument: 'Be ye constant and unmoveable, always abounding in the work of the Lord, knowing your labour shall not be in vain.' Where hope of reward is in the use of the means, it will stir us up to a constant use of the means, 1 Cor. 15:58. Secondly, Get a fervent love; for it is a strong affection. If lust so prevail with us, as we will omit no means to accomplish it, then a love in itself is much more powerful, nothing being too hard for it. It hath an enlarging, knitting, and communicating power. It makes a man bestow all, and rejoice more in doing good by much than in receiving. It is a grace comprehends a number under it; and therefore Christ comprehended all the law under the love of God and our neighbour. Thirdly, Cut off all superfluities. Men think they are happy when they have much to do, when indeed they were happy if they had less to do than they have. Satan he does as Cyrus did with the waters of Babylon; he diverts and separates our affections that he might pass over (r). As nurses, they hurt themselves and the children too when they keep over many; so do men hurt themselves with over much business. The Lord hath not made us all for the world, but hath reserved one day in seven for his service. For shame let us shew we have some respect of religion and goodness; seeing God requires but one in seven, let us not be so unjust as to deny him his service on that day.
我回答说，首先要有信心；因为信心使软弱者变得坚强，希伯来书 11:35。确信天堂属于你；上帝已经应许你足够的恩典，这是保罗的论点：“你们要坚定不移，常常竭力多做主的工作，因为知道你们的劳苦在主里面不是徒然的。”当我们在使用手段时，希望有回报会激励我们不断使用手段，哥林多前书 15:58。其次，要有炽热的爱；因为它是一种强烈的情感。如果欲望如此强烈，以至于我们不会放弃任何手段来实现它，那么爱本身就更加强大，没有什么是它无法克服的。它具有扩大、凝聚和传播的力量。它使人慷慨施舍，并且在施善事上比接受更加欢喜。它是一个包含许多其他美德的恩赐；因此，基督将全部律法都归纳为爱上帝和爱邻舍。第三，剔除一切多余之物。人们认为自己有很多事情要做时才会感到幸福，但实际上，如果他们要做的事情比现在少，他们会更加幸福。撒旦就像古列王对待巴比伦的水一样，他转移并分离我们的情感，以便他可以通过（r）。 作为护士，当他们过度工作时，不仅伤害自己，也伤害了孩子们；同样，当人们过度忙碌时也会伤害自己。上帝并非创造我们都为了世俗，而是将每周的一天保留给他的事奉。让我们以羞耻之心展示对宗教和善良的尊重；既然上帝只要求我们每周一天，我们不应该不公正地拒绝在那一天事奉他。

Use. Well, let those that profess themselves of another world, by all means pursue it. In nature every thing tends to his centre and place; heavy things go downward, light things ascend upward. In handicrafts and arts every one looks after excellency. Shall it be thus with them? Shall mediocrity in other arts merit dispraise, and is it only praiseworthy in religion? The wicked they labour for hell, venturing loss of credit, strength, and estate; and is there not better gain in goodness? Have we such rich promises, and do we esteem of them no more? Are not the afflictions we shall meet with many and great, and do we think to undergo them with ordinary grace, gotten without labour and watchfulness? But let us go on to the next words:
使用。好吧，让那些自称来自另一个世界的人去追求吧。在自然界中，一切都趋向于它的中心和位置；重物下沉，轻物上升。在手工艺和艺术中，每个人都追求卓越。他们会这样吗？其他艺术中的平庸会受到责备，只有在宗教中才值得称赞吗？邪恶的人为了地狱而努力，冒着失去信誉、力量和财产的风险；难道善良没有更好的回报吗？我们有如此丰富的承诺，难道我们不再重视它们吗？我们将遭遇许多困苦和巨大的磨难，我们认为可以以普通的恩典来承受它们吗？但让我们继续看下一句话：

'That I may apprehend.' Whence we may observe, that the main scope of a Christian is to apprehend Christ: here by revelation, that we may apprehend him hereafter by vision. Many there are that may follow good things and use good means, yet wanting these apprehending graces of faith and love (which makes us have communion with Christ), they perish notwithstanding. Human knowledge is commendable, yet is it no other than as a scaffold in this building. It helps, but the building once done, it is for little use. Apprehend we, therefore, him by knowledge of his truth, rely on him by faith, and embrace him by love; and then if we be chased by him, we may, as Joab, lay hold on the horns of the altar Christ Jesus, and there live and die, 1 Kings 1:50. And as we have daily breaches, even so get more and more hold on him, and this will make us desire with Simeon, 'Lord, let me now depart in peace, for mine eyes have seen thy salvation,' Luke 2:29. Let us, therefore, daily learn to see our own foulness, and go to him the rock of our refuge.
“为了能够领悟。”我们可以观察到，基督徒的主要目标是领悟基督：在这里通过启示，以便以后通过视觉来领悟他。有许多人可能追随善事并使用善良的方法，但缺乏这些领悟的信仰和爱的恩赐（使我们与基督有交通），他们仍然会灭亡。人类的知识是可赞美的，但它只是这座建筑中的脚手架。它有帮助，但一旦建筑完成，它的用处就很小了。因此，我们要通过对他真理的认识来领悟他，通过信仰依靠他，通过爱拥抱他；然后，如果我们被他追赶，我们可以像约押一样，抓住基督耶稣坛的角，从而在那里生活和死去，列王记上 1:50。正如我们每天都有破裂一样，我们要越来越紧紧抓住他，这将使我们渴望像西面一样说：“主啊，如今可以照你的话，释放仆人安然去世，因为我的眼睛已经看见你的救恩了。”路加福音 2:29。因此，让我们每天学会看到自己的污秽，并去寻求他，我们的避难所。

Obj. Oh, but some will say, Christ is in heaven, and we on earth, we cannot go to him when we please.
哦，但有些人会说，基督在天上，而我们在地上，我们不能随时去找他。

Ans. I answer, Yes; for the arms of faith are large. It takes hold of things past and to come. No height is out of the reach thereof. And, besides, Christ he is present with us. He is in his word, in the sacraments, in the communion of saints. 'Where two or three are gathered together in my name, I will be in the midst of them,' Mat. 18:20. It is his own promise.
答案：是的，因为信仰的力量是巨大的。它能够抓住过去和未来的事物。没有什么高度是它无法触及的。此外，基督与我们同在。他在他的话语中，在圣礼中，在圣徒的交通中。正如马太福音 18:20 所说：“因为无论在哪里，有两三个人奉我的名聚会，我就在他们中间。”这是他自己的应许。

'For which I am apprehended of Christ.' Christ he apprehends us, and that in several degrees.
基督使我被捕。基督捕捉我们，而且有不同的程度。

First, As he is God. In his eternal love we had a being before we had any being here. God conceived us in his eternal affection, and embraced us. Secondly, Christ apprehends us in his effectual calling of us. Paul he was posting another way when Christ called him, 'Saul, Saul.' Others he calls from their mother's womb; some by afflictions and powerful crosses, as he did the jailor; others by more gentle means, as Lydia. Thirdly, There is an apprehending in all our actions, courses, and estates, directing us continually in them, never leaving us. None can pluck us out of his hands. He is stronger than our corruptions. He will not let us go till he hath drawn us up to heaven, and placed us with himself. For the use of this doctrine more shall be said in the next doctrine, which is taken from the order.
首先，因为他是上帝。在他永恒的爱中，我们在此之前就已经存在了。上帝在他永恒的爱中构想了我们，并拥抱了我们。其次，基督在他有效的呼召中抓住了我们。保罗在基督呼召他时，他正在另一条路上，“扫罗，扫罗。”他从母亲的子宫中呼召其他人；有些人通过痛苦和强大的十字架呼召，就像他对狱卒所做的那样；还有些人通过更温和的方式，像吕底亚一样。第三，我们在所有的行动、行为和状态中都有一个理解，他不断地指引我们，永远不离开我们。没有人能从他的手中夺走我们。他比我们的堕落更强大。他不会让我们离开，直到他把我们带到天堂，并与他自己一起安置我们。关于这个教义的用途，在下一个教义中将会有更多的讲述，这个教义是从秩序中得出的。

Doct. Christ he first apprehends us when we apprehend him. He apprehends us that we may apprehend him, and because he hath apprehended us, therefore is it that we apprehend him. For 'in him it is that we live, and move, and have our being,' Acts 17:28; and therefore much more our best being. He it is that gives us the will and the deed; to us it is given by him to believe and suffer with him.
基督医生在我们理解他时首先理解我们。他理解我们是为了让我们理解他，因为他已经理解了我们，所以我们才能理解他。因为“我们在他里面生活、活动、存在”，使徒行传 17:28；因此，我们的最佳存在也更加如此。他给予我们意愿和行动；我们获得了他给予我们与他一同相信和忍受的能力。

Use 1. For use hereof it would teach us in all our actions to beg ability and strength of him, and get a persuasion that his Spirit doth apprehend us in love; and that he will direct us and remove all impediments, and stand by us in all our crosses, that we are able to do nothing but by reflection from him; that though we are naturally dead and dull, yet he will quicken us by shining on our hearts with the sunshine of his grace.
使用 1. 对于使用此处，它将教导我们在所有行动中向他乞求能力和力量，并确信他的圣灵以爱的方式理解我们；他将引导我们并消除所有障碍，在我们的十字架中支持我们，我们只能通过从他反射而能够做任何事情；尽管我们天生死气沉沉，但他将通过他恩典的阳光照耀我们的心灵来使我们复活。

Use 2. Secondly, Give him the praise of all the good thou doest, for the deed is his. Those that do not, do apprehend and are apprehended of themselves; and therefore it may serve as a mark to discern of our estate, whither do we run? and what do we apprehend in our trouble? Is it Christ who is our present help in time of trouble? Then there is a blessed change in us. But do we seek to our own devices, to our own policies and inventions? Surely we have not apprehended Christ as we ought to do; and therefore we are to stir up the graces in us, and beg increase of grace from him that is the fountain of all grace.
使用 2. 其次，赞美他所做的一切善事，因为这些行为是他的。那些不这样做的人，会被自己所理解和所捕捉；因此，这可以作为一个标志来辨别我们的状态，我们是往哪里走？在困境中我们所理解的是什么？是基督吗？他是我们在困难时刻的帮助吗？那么我们就有了一个有福的改变。但是，我们是寻求我们自己的计划、策略和发明吗？毫无疑问，我们没有正确地理解基督；因此，我们需要激发我们内在的恩典，并向那位是一切恩典之源的他祈求恩典的增长。

Use 3. In the next place, it should comfort us, by the consideration of the certainty of our estate, without falling away, if we hold fast unto the end. If it were ourselves that did apprehend us we could not long continue, but it being Christ that holdeth us, our comfort is he will not forsake us. It is the mother that holds the child. The child cannot lay hold on the mother, but is subject to falling every hour. Christ he holding us, hath promised to love us to the end, and to put his fear in our hearts, that we shall not fall or depart from him. This being daily considered will greatly comfort a weak Christian. Christ may seem to let him fall, by suffering him to fall into some great sin, but it is only to humble him, and to teach him not to trust to his own strength, which will soon fail him, but upon his mercy and grace. And therefore,
使用 3. 接下来，我们应该通过考虑我们的地位的确定性来安慰自己，如果我们坚持到最后，就不会失去。如果是我们自己抓住自己，我们不能长久持续，但因为是基督抓住我们，我们的安慰是他不会离弃我们。就像母亲抓住孩子一样，孩子不能抓住母亲，而是每时每刻都有可能摔倒。基督抓住我们，已经承诺要爱我们到底，并将他的敬畏放在我们的心中，使我们不会跌倒或离开他。每天思考这一点将极大地安慰一个软弱的基督徒。基督可能看起来让他跌倒，让他陷入某种重大的罪恶中，但这只是为了使他谦卑，并教导他不要依靠自己的力量，因为这很快就会失败，而是依靠他的怜悯和恩典。因此，

Use 4. In the nest place, it teacheth us to hold fast unto him, and rely on him, and to pray to him that he would hold us fast, and then we fall not from God, but to God. He hath delivered us, and will deliver us and keep us to his heavenly kingdom. If we fall into sin, let us repent and go to God. There is mercy in Israel concerning this, and with him is plenteous redemption. His right hand is under us over to hold us up, that we cannot fall so deeply but he will lift us up again.
使用 4. 在第一位，它教导我们紧紧依靠他，并依赖他，并向他祈求，他会紧紧抓住我们，这样我们就不会离开上帝，而是归向上帝。他拯救了我们，也将拯救我们，并保守我们到他的天国。如果我们犯了罪，让我们悔改并归向上帝。在以色列，对此有怜悯，他那里有丰盛的救赎。他的右手在我们下面托住我们，使我们不会跌得太深，而他会再次扶起我们。

Use 5. In the next place, this may be a comfort to us in all our troubles and afflictions of this life. Are troubles near? God is not far off, Ps. 22:11, seq., and Ps. 118:5, seq., but full of comforts for such. We have an invisible wall about us, the wall of angels; and God fights for us. There is more with us than against us. God will not suffer us to be tried above that we are able to bear. Let us therefore pray, Forsake me not, Lord, lest I forsake thee. If we pray to him he will be found of us. Paul prayed for this. Christ also, that knew he was apprehended, yet prayed all night; and this are we to do; he hath promised to hear us. And therefore let us go in faith and assurance to him, in all our troubles.
在使用 5.接下来，这对我们在生活中的所有困扰和痛苦中可能是一种安慰。烦恼临近吗？上帝并不远离，诗篇 22:11，序列，和诗篇 118:5，序列，但对这样的人充满了安慰。我们周围有一个看不见的墙，天使的墙；上帝为我们而战。与我们同在的比反对我们的更多。上帝不会让我们经受超过我们所能承受的试炼。因此，让我们祈求：“主啊，不要离弃我，免得我离弃你。”如果我们向他祈祷，他必会被我们找到。保罗为此祈祷。基督也是如此，他知道自己被捕，但整夜祈祷；我们也应该这样做；他已经应许要听我们的祷告。因此，在我们的一切困扰中，让我们怀着信心和确信去找他。

VERSE 13
第 13 节

Brethren, I count not myself to have apprchended
弟兄们，我不认为自己已经领悟到

The holy apostle dwells upon the point, that he might press it the more; and it is good to press matter of weight. The apostle shewing that conceit of perfection to be dangerous, again tells the Philippians, that he had not that which they boasted of. This pride of ourselves, and conceit, is a sin that climbs up to heaven, and enters on God's prerogative, and a sin that God doth directly set himself against. Of this compellation, 'brethren,' I have formerly spoken.
圣使徒强调这一点，以便更加强调它；强调重要事项是好的。使徒表明自以为完美是危险的，再次告诉腓立比人，他没有他们所夸耀的东西。我们自负和自以为是的骄傲是一种攀登上天堂并侵犯上帝特权的罪恶，上帝直接反对这种罪恶。关于这个称呼“弟兄”，我以前已经谈过了。

I might also touch that doctrine, that the kingdom of heaven is not perfected in us here, but that it grows by degrees. It is at the first as a grain of mustard seed. There are babes in Christianity, and old men grown Christians. And the ground hereof may be partly in the subject, partly in the object.
我可能还会触及那个教义，即天国在我们这里并没有完全成熟，而是逐渐成长。它起初就像一粒芥菜种子。基督教中有婴孩，也有成长为基督徒的老人。这种情况部分源于主体，部分源于客体。

In regard of the subject, for that graces are imperfect in us, the more the soul hath, the more it desires.
关于这个主题，因为我们的优点在我们身上是不完美的，灵魂拥有的越多，它就越渴望更多。

In regard of the object, for that Christ is so full, that we are not able to receive all his fulness, so as there is imperfection in us, and superabundant perfection in him. Paul had a large affection, yet came far short. This possibility of the soul to receive more will be in us, till we be in heaven, where we shall be full; and therefore while we are here, we pray still, 'Thy will be done on earth as it is in heaven,' and 'Thy kingdom come,' more and more. It is a strange conceit, therefore, for any to think he may be too good; yet do these daily, or should do, pray for more and more perfection here on earth, although they say they know not what. And another reason why we apprehend Christ not so fully here as we shall do hereafter, is, because the manner of making Christ known to us is by revelation, 1 Cor. 13:12, seq. We behold him here but as it were in a glass; in the glass of his word and sacraments, which cannot represent him to our understanding so clearly, as hereafter we shall behold him in the beatifical vision.
关于这个对象，基督是如此丰满，以至于我们无法完全领受他的丰满，因为我们有不完美之处，而他有超越的完美。保罗有很大的感情，但还是远远不够。我们的灵魂在天堂之前都有能力接受更多，所以在我们在这里的时候，我们仍然祈祷，“愿你的旨意行在地上，如同行在天上”，“愿你的国降临”，越来越多。因此，有人认为自己可能太好，这是一个奇怪的想法；然而，他们每天都会或者应该祈求在地上更多的完美，尽管他们说他们不知道是什么。我们之所以在这里不能如此完全地理解基督，还有一个原因是，基督向我们显明的方式是通过启示，哥林多前书 13:12。我们在这里只能像在镜子里看到他一样；在他的话语和圣礼的镜子里，我们无法像在将来的幸福异象中那样清楚地理解他。

Take heed therefore of a self-conceit of perfection. When we begin to be unwilling to grow better, we begin to wax worse. There is no stay in Christianity. It is the sight of our imperfection that makes us strive to perfection, and the more we see into our misery, the more earnestly we strive on to be freed from it.
因此，要谨防自负完美的心态。当我们开始不愿意变得更好时，我们开始变得更糟。在基督教中没有停滞不前的地方。正是我们看到自己的不完美，才会努力追求完美；我们越是看清自己的困境，就越是努力争取摆脱它。

But this one thing I do, forgetting those things which are behind, and reaching forth to those things that are before
但我只做一件事，忘记过去的事，努力追求前方的事

See what is the apostle's unum neccssarium, to grow more and more to the fulness of the knowledge of Christ. All other things he counts as 'dung and loss.' So as we may hence observe, that the Spirit of God in a Christian heart, subjects all things to one Christ.
看见使徒的 unum neccssarium 是什么，就是越来越增长，达到对基督的完全认识。他将其他一切都视为“粪土和损失”。因此，我们可以从中观察到，上帝的灵在一个基督徒的心中，使一切事物都服从于基督。

'One thing have I desired of the Lord,' said David, Ps. 27:4; make this therefore a rule to difference our estates by. What is the thing we intend chiefly? Is it riches, or pleasures, or honours? This one thing will be the utter overthrow of all religion in us. Christ will be supreme, or he will not be. 'He that loves father or mother more than me, is not worthy of me,' saith Christ of himself, Mat. 10:37. There is none so wicked but would be religious, till religion comes to cross that one thing, their darling sin. And thus have they base limitations, which must needs prejudice their growth in religion; for where religion is, it will cross their base affections and lusts.
“我向耶和华所求的只有一件事，”大卫说，诗篇 27:4；因此，让这成为我们区分境况的准则。我们主要打算追求什么？是财富、享乐还是荣誉？这一件事将彻底摧毁我们的宗教信仰。基督要么是至高无上的，要么就不是。耶稣自己说：“爱父母胜过爱我的，不配作我的门徒。”（马太福音 10:37）没有人会如此邪恶，以至于不愿意信仰宗教，直到宗教开始反对他们心爱的罪恶。因此，他们有了卑鄙的限制，这必然会影响他们在宗教上的成长；因为宗教存在的地方，必然会反对他们卑鄙的情感和欲望。

Therefore, whosoever we are that intend to be true Christians indeed, resolve first to prefer the peace of conscience and the fruit of religion above all; and resolve to abhor all things that will cross this one thing of St Paul.
因此，无论我们是谁，只要我们真心想成为真正的基督徒，首先要决心将良心的平安和宗教的果实置于至高无上的地位；并且决心憎恶一切与圣保罗所说的这一事相违背的事物。

VERSE 14
第 14 节

I press towards the mark
我追求目标

Behold an excellent description of a Christian course, borrowed from the exercise of running a race, being a manlike and commendable exercise, fitting men and enabling them for war. The very heathen herein condemns us, whose ordinary chief exercises, what are they but good company, as we call them, continual lying at taverns, to the impoverishing of our estates and weakening our bodies? The kind I condemn not, but the excess is such, as the heathen would be ashamed of; for which they shall even rise up in judgment against us, and condemn us.
看哪，这是一个关于基督徒行为的精彩描述，借用了参加赛跑的练习，这是一种男子汉的可称赞的锻炼，使人们适应并为战争做好准备。就连异教徒也谴责我们，他们平常的主要锻炼是什么呢？不就是我们所称之为“好朋友”的不断在酒馆里喝酒，使我们的财产贫困化，身体虚弱吗？我不谴责这种方式，但过度的行为令人羞愧，连异教徒都会对此加以谴责。他们甚至会在审判中站起来谴责我们。

But from the simile, we may gather thus much, that Christianity is a race. The beginning of this race is at the beginning of our conversion. It should begin at our baptism. The first thing we should know ought to be God. The race is the performance of good duties, concerning our general calling, and concerning our particular. For the length of our races, some are longer, some shorter, but the end of every man's race is the end of his life. Some men's ways are plainer, some rougher. The prize is fulness of joy. The lookers on are heaven, earth, and hell. God is the instituter of this race, and the rewarder. The helpers are Christ, good angels, and the church, which helps by prayer. The hinderers are the devil and his instruments, who hinder us by slanders, persecutions, and the like. For ground of this race in us, we are to know that man is created with understanding, directing him to do things to a good end and scope. Other creatures are carried to their end, as the shaft out of a bow, only man foreseeing his end, apprehends means thereto. His end is to receive reconciliation and union with God, to which he aims by doing some things, suffering others, and resisting others.
但从这个比喻中，我们可以得出这样的结论，基督教是一场比赛。这场比赛的开始是在我们的转变开始时。它应该从我们的洗礼开始。我们应该知道的第一件事是上帝。这场比赛是关于我们一般呼召和个别呼召的善行表现。对于我们比赛的长度，有些人的比赛更长，有些人更短，但每个人比赛的终点都是他的生命的终点。有些人的道路更平坦，有些人更崎岖。奖品是充满喜乐。旁观者有天堂、地球和地狱。上帝是这场比赛的创立者和奖赏者。帮助者有基督、善天使和教会，通过祈祷来帮助我们。阻碍者是魔鬼及其工具，他们通过诽谤、迫害等手段阻碍我们。关于我们在这场比赛中的基础，我们要知道人是被创造出来的，具有理解力，指导他去做一些事情以达到良好的目标和目的。其他生物被带到他们的目标，就像箭从弓中射出一样，只有人能预见到他的目标，理解到达目标的方法。他的目标是与上帝和解和合一，他通过做一些事情、忍受一些事情和抵抗一些事情来实现这个目标。

And this race is also ordered by laws; for every runner is not crowned. There is a running ill that shall never procure the prize. The laws hereof concern either preparation, or the action itself. For preparation,
而这场比赛也是按照法律规定的；因为并非每个参赛者都能够获得冠军。有一种不良的奔跑方式永远无法赢得奖品。这些法律涉及准备工作或比赛本身。对于准备工作，

1st Direct. First we are to know, that there is a dieting requisite. As those that ran in a race had a care hereof, to use such diet as did strengthen, not cloy, and such apparel as might cover them, not clog them; so ought it to be in our spiritual race, we must cast aside all heavy loads, every weight and sin which doth so easily beset us, as it is Heb. 12:1. If God cast on us any place or riches, let us use them for a good end, but not make them our end; and therefore with them take up daily examination of ourselves, how we behave ourselves towards these worldly things. It were a madness in a runner, in his race, to take up a burden, and not to think it will be a sore trouble to him; and why do we not think thus in our spiritual race? Cast we off therefore original corruption, and the corruption of our place, time, and calling, which in time will grow unsupportable to us. Let us desire no more than God gives; and what afflictions God sends us, let us take, assuring ourselves they are for our good.
首先，我们要知道，节食是必要的。就像参加比赛的人一样，他们要注意使用能够增强体力而不会使人感到腻烦的饮食，穿着能够覆盖身体而不会拖累自己的服装；在我们属灵的比赛中也应该如此，我们必须摒弃一切沉重的负担，每一种容易缠绕我们的重担和罪恶，正如希伯来书 12:1 所说。如果上帝给予我们任何地位或财富，让我们将它们用于善的目的，而不是让它们成为我们的目的；因此，我们每天都要审视自己在这些世俗事物上的行为。对于一个参赛者来说，在比赛中背负重担而不认为它会给自己带来严重的困扰是疯狂的；那么为什么我们在属灵的比赛中不这样想呢？因此，我们要摒弃原始的堕落和我们所处的环境、时间和职责的堕落，因为它们会逐渐变得无法承受。让我们不要贪求超过上帝所给予的；上帝给我们什么样的苦难，让我们接受，并确信它们是为了我们的好处。

2d Direct. A second law is, to consider the ways that we are to run in, what dangers we are like to meet with. Forecast and resolve against the worst, and withal promise we ourselves God's assured protection in our worst estate. The want of this is the seminary and ground of all apostasy; when men promise to themselves in Christianity such things as God never promised. Christ therefore promiseth and sheweth the worst first. But the devil, to deceive us, keeps the worst out of our eyes, and shews a sort of vain delights and pleasures. But the sting of them, through his subtilty and craft, he suffers us to feel before we see it.
2D 直接。第二个法则是考虑我们要走的路，我们可能会遇到的危险。预测并决心应对最坏的情况，并同时承诺在最糟糕的状态下得到上帝的确保保护。缺乏这一点是所有背离的种子和基础；当人们在基督教中对自己承诺上帝从未承诺的事情时。因此，基督首先承诺并展示最坏的情况。但是，为了欺骗我们，魔鬼将最坏的情况隐藏起来，展示一种虚幻的享乐和快乐。但是，通过他的狡猾和诡计，他让我们在看到之前就感受到了它们的刺痛。

3d Direct. A third law is, that we enter the race betimes. It is the devil's trick to put off the care of this, telling us we need not yet enter; we are but young, and have many years to live, as they did that hindered the building of the temple. But consider we the uncertainty of life, that we may die suddenly, and that it is just with God to take us away after that manner, if we neglect ourselves and him. And we must know also we shall lose no pleasure nor delight, but we shall find such sweet delights in those ways as we shall with St Augustine be grieved that we enjoyed them no sooner.* And besides, those that begin betimes get a great advantage of others, and through continual custom come at length to a habit of religion.
3D 直接。第三个法则是，我们要及早参与比赛。这是魔鬼的把戏，告诉我们我们还不需要参与；我们还年轻，还有很多年要活，就像那些阻碍建造圣殿的人一样。但是我们要考虑生命的不确定性，我们可能会突然死去，如果我们忽视自己和上帝，那么上帝按照这种方式带走我们是公正的。我们还必须知道，我们不会失去任何乐趣或快乐，相反，我们会在这些道路上找到如此甜蜜的快乐，以至于我们会像圣奥古斯丁一样感到遗憾，我们没有更早地享受它们。此外，那些及早开始的人比其他人获得了巨大的优势，并通过持续的习惯最终形成了宗教的习惯。

In the next place, we are to take heed of hindrances of us in our preparation; as,
接下来，我们要注意我们在准备过程中的阻碍；比如，

1st Hindrance. First of all, hope of long life, whereby we are besotted, thinking life and death is in our command, that we shall have time enough, and need not so soon enter upon good duties.
第一个阻碍。首先，我们迷恋于长寿的希望，认为生死由我们掌控，以为我们会有足够的时间，不需要那么快开始履行好的责任。

2d Hindrance. Secondly, A conceit that when we have once given up our names to Christ, that presently we bid adieu to all delight, mirth, and pleasure; when, alas! we are far deceived. God denies not pleasure to us, but will give us whatsoever is good for us. We shall delight and rejoice, but with a joy spiritual; and we shall see nothing in this world that may any way deserve our delight therein.
2d 阻碍。其次，一种错误的观念是，当我们一旦把自己的名字献给基督后，我们就立刻告别所有的欢乐、快乐和享受；然而，我们大错特错了。上帝不会拒绝给我们快乐，而是会给我们一切对我们有益的东西。我们会感到快乐和喜悦，但这是一种属灵的喜悦；我们在这个世界上看不到任何值得我们喜悦的东西。

3d Hindrance. A third hindrance is a despair of ever going through this race. This settles upon some, strangely making them cast away all care, and desperately trust to Christ's mercy. This made Cyprian to complain of his corruptions, saying they were bred and brought up with him; and therefore feared they would hardly give place to grace, being but a stranger (s). While men consider how great and powerful their corruption is, they with the Israelites despair of ever entering into the land of Canaan—these sons of Anak do so terrify them.
3D 阻碍。第三个阻碍是对完成这场比赛的绝望。这种绝望降临在一些人身上，使他们放弃一切关心，绝望地依靠基督的怜悯。这使西普里安抱怨他的败坏，说它们与他一同生长；因此，他担心它们很难给予恩典留下空间，因为它们只是陌生人（s）。当人们考虑到他们的败坏有多么巨大和强大时，他们像以色列人一样绝望地进入迦南地——这些阿纳克的子孙如此恐吓他们。

But consider we withal that God is above all our corruptions; that he can make of a lion a lamb; and that if we will trust upon him, in his time he will help us, and we shall overcome these giant-like corruptions. Christ he hath conquered them already; and though while we live we cannot wholly overcome them, yet David's house shall grow stronger and stronger, and Saul's house weaker, 2 Sam. 3:1. We shall have grace sufficient for us. God will sweeten religion to us, that we shall delight therein; and Christ will not lead us into temptation till he hath fitted us to it by his grace, and then we shall rejoice, as the apostles did, Acts 5:41, that we are accounted worthy to suffer.
但是要考虑到上帝高于我们所有的败坏；他能使狮子变成羔羊；如果我们信靠他，在他的时候他会帮助我们，我们将战胜这些像巨人一样的败坏。基督已经征服了它们；虽然我们活着的时候不能完全战胜它们，但大卫的家会越来越强大，扫罗的家会越来越衰弱，撒母耳记下 3:1。我们会有足够的恩典。上帝会使宗教对我们变得甜美，我们会喜欢它；而且基督不会引导我们陷入诱惑，直到他用他的恩典使我们适应它，然后我们会像使徒一样欢喜，使徒行传 5:41，因为我们被认为是值得受苦的。

Contrary to this humour, some think it so easy a matter to run this race, as they think they cannot be out of it or tired therein, whenas indeed they never yet set foot therein. Let such look to themselves if they be in this race, they shall find it no easy matter.
与这种幽默相反，有些人认为参加这场比赛非常容易，以至于他们认为自己无法退出或在其中感到疲劳，但实际上他们从未参与其中。如果这些人真的参与了这场比赛，他们将发现这并不容易。

But thus much concerning rules or laws for preparation to this race. Now there are laws to be observed of those that are in the race; as,
但是关于准备参加这场比赛的规则或法律就这么多。现在有一些法律需要参赛者遵守，比如，

Direct. 1. First, They must resolve to hold on, without discontinuance of their course of good duties; for some, by omitting good duties now and then upon slight occasions, do come, through God's just sufferance, to leave them off and never take them up again; and thereby, while they are not getting ground by continuing their course, they do lose thereby. Even as watermen rowing against the stream, if they do not row, but rest never so little, the stream carries them back again, and they cannot recover themselves but with great difficulty; so it is in this Christian race. A little interruption of duty causes thrice so much pains to recover our former estate. Therefore we are to take up a holy resolution not to be interrupted in good duties.
直接。1. 首先，他们必须决心坚持下去，不中断他们的善行；因为有些人在轻微的情况下偶尔忽略善行，通过上帝的公正容忍，他们最终放弃了这些善行，再也不去做；因此，他们在不断进行善行的过程中没有取得进展，反而失去了。就像划船人逆流而行，如果他们不划船，即使稍微休息一下，水流也会把他们带回去，他们只能费尽力气才能恢复自己；在基督徒的比赛中也是如此。稍微中断一下善行，就需要三倍的努力才能恢复我们以前的状态。因此，我们要下定决心，不让善行被打断。

2. The next law is, that we must look to gain ground still, to grow from grace to grace. It is the apostle's aim still to grow better than himself. Contrary to this many forsake their first love. They think themselves wise, but are fools, such as the Lord will spew out of his mouth, as he threatens the Church of Laodicea, Rev. 3:16. And indeed the most men at the best are but civil; and do but provide for their own case, and can endure any mixture of religion or company; and the ground of this coldness is a self-conceit, whereby men think well of themselves and their estate. Paul, he was of another spirit, ever pressing forward.
下一个法则是，我们必须不断寻求进步，从一个恩典到另一个恩典。使徒的目标始终是比自己更好。与此相反，许多人离弃了他们最初的爱。他们自以为聪明，但实际上是愚昧的，主将吐出他们的口中，正如他在启示录 3:16 中威胁了老底嘉教会。事实上，大多数人在最好的情况下只是世俗的；他们只关心自己的情况，可以忍受任何宗教或社交的混合；而这种冷漠的根源是自负，人们自以为对自己和自己的状况评价很高。保罗，他有另一种精神，不断向前追求。

3. A third law is, that we do things with all our might; that we run this race with all our earnest endeavour. There is no bodily exercise that profiteth, but it must be with putting forth of our strength. So our Christian actions should shew even outwardly, that we do things as if we intended thereby to honour God indeed; and to this end we are to depend on God by prayer, that he would give us strength and minds to put forth our strength for gaining most honour to his Majesty, and this will bring great assurance and comfort to us in time of need.
第三个法则是，我们要全力以赴地去做事情；我们要全心全意地参与这场比赛。没有任何身体锻炼是有益的，除非我们发挥出我们的力量。因此，我们的基督徒行动应该在外表上显示出我们确实是为了荣耀上帝而去做事情；为了这个目的，我们要通过祷告依靠上帝，祈求他给予我们力量和心智，以发挥我们的力量，为了给他的威严赢得最大的荣耀，这将在我们需要的时候给我们带来极大的保证和安慰。

4. A fourth rule is, that we are to run this race with a cheerful and speedy course. A dead performance of duties is no part of our race. Yea, as many go to hell by ill performance of good duties, as by committing sins that are scandalously evil; for this resting in the work done is the cause of hardness of heart, and thereby of despair; and at the best never brings any sound comfort at all to us. And therefore we are enjoined to do good duties, and to do them in a good manner. 'Let a man examine himself, and so let him eat of this bread, and drink of this cup,' 1 Cor. 11:28; and 'so run that you may obtain,' 1 Cor. 9:24. It is no lingering. We know not how long we shall live, how soon we shall die; and therefore let us make haste to do our work before God takes away time from us, by taking us out of the world. And those especially are to look to this, that have lived long in their own courses, and are but lately reclaimed. They are much behind, and had need make haste. The journey is long, their time but short. And to this end look we not what we have done, and how far we have gone, but look what remains to be done, and know we have done nothing till we have done all.
第四条规则是，我们要以愉快和迅速的方式进行这场比赛。死板地履行职责不是我们比赛的一部分。是的，通过不好好履行善良的职责，有很多人堕入地狱，就像通过犯下丑恶的罪行一样；因为对已完成的工作的满足感会导致心灵的硬化，从而导致绝望；而且最好的情况下也无法给我们带来任何真正的安慰。因此，我们被命令要做好善良的职责，并以善良的方式去做。"人应当自己省察，然后吃这饼、喝这杯"（哥林多前书 11:28）；"你们要这样跑，好叫你们得着"（哥林多前书 9:24）。这不是拖延。我们不知道自己还能活多久，离死亡有多近；因此，在上帝夺走我们的时间之前，让我们赶紧做我们的工作，让我们离开这个世界。那些长时间生活在自己的方式中，最近才悔改的人尤其要注意这一点。他们远远落后，需要赶紧。旅程很长，时间很短。为了达到这个目标，我们不看我们已经做了什么，走了多远，而是看还有什么要做，知道只有做完所有的事情才算做了些什么。

Quest. But it will be asked, What! may we not think of duties that are past?
问题。但会有人问，难道我们不能思考过去的责任吗？

Ans. I answer, We may think of them by way of defence, and to give. God the glory, and also to encourage us on, but not to rest or solace ourselves on them till we have done all.
答：我回答，我们可以考虑它们作为防御和赞美上帝的方式，也可以鼓励我们继续前进，但在完成所有事情之前，不要依赖或安慰自己。

Quest. But men may say, What, is there no pause? is there no Sabbath?
但人们可能会说，什么，难道没有停顿吗？没有安息日吗？

Ans. I answer, Yes, when we are dead. 'Blessed are the dead in the Lord,' Rev. 14:13. It is they that rest from their labours. Heaven is a sufficient reward for all the pains we can any way take here. Besides, the comforts that we have here are many, which none knows but them that enjoy them. And God hath promised the continual assistance of his blessed Spirit, that shall encourage us and lead us into all truth. Alas! what comfort have we of all that we have done, if we continue not, but sit down and take up our rests here? What good got they that came out of Egypt and died in the wilderness, it may be even in the border of the land of promise, yet never saw it? It will assuredly fall out with us as it did with them, if we harbour any infidelity in our hearts. We shall be cast out, that we shall never see this good land, the spiritual Canaan.
答案是，当我们死去时，是的。在主里面死去的人是有福的，启示录 14:13。他们得以安息。天堂是我们在这里所能承受的一切痛苦的足够回报。此外，我们在这里拥有许多安慰，只有享受这些安慰的人才知道。上帝已经应许了他祝福的圣灵的持续帮助，他将鼓励我们并引导我们走向真理。唉！如果我们不继续前进，而是坐下来安顿下来，我们所做的一切有什么安慰呢？那些从埃及出来，在旷野中死去的人，甚至可能是在应许之地的边界上，却从未看到过它，他们得到了什么好处呢？如果我们心中怀有任何不信，我们的结局肯定会和他们一样。我们将被驱逐出去，永远看不到这片美好的土地，属灵的迦南地。

In the next place, take we heed of such hindrances as may make us either slack or intermit this race of ours.
接下来，我们要注意可能使我们懈怠或中断这场比赛的阻碍。

1. As first, We must take heed of idle scruples and temptations. These are no other than as dust cast in the eyes of the runners, and as stones that gall their feet. Interpret them to be the subtleties of the devil, and therefore shake them off, and intend* thy duty thou art about, and pray for wisdom to discern aright of things. Regard not the golden apples of the profits and pleasures of this life, that lie in thy way to divert thy steps,† and sweep off evermore the dirt of these worldly cares, which we gather in our race, and by little and little grow to clog us.
首先，我们必须注意那些无谓的疑虑和诱惑。它们只不过是扔进跑者眼中的尘土，以及磨脚的石头。将它们解释为魔鬼的诡计，因此摆脱它们，专注于你正在进行的任务，并祈求智慧正确辨别事物。不要关注这个生活中的利益和快乐的金苹果，它们会阻碍你前进的步伐，而要不断清除我们在比赛中积攒的这些世俗的烦恼，它们会逐渐阻碍我们。

2. In the second place, Beware of sins against conscience. They take away joy, and make our hearts dead. There are many that seeing divers of their sins before them, concerning which they find no peace in themselves, are soon out of breath, and quite out of heart, and so by little and little run into despair, and without hope ever to attain the prize.
其次，要警惕违背良心的罪恶。它们夺走快乐，使我们的心灵死寂。许多人看到自己的各种罪恶，却找不到内心的平安，很快就会喘不过气来，心灰意冷，逐渐陷入绝望，再也没有希望获得奖赏。

3. Thirdly, Take we heed of ill and dull company, that are cold in religion, that cannot away with good religious duties. For as it is in our ordinary travels, good company makes time and way pass away speedily and with comfort; so it is in this race, good and gracious company by exhortation and example do wonderfully encourage us; and ill company contrarily do dishearten us, dissuade us and clog us, and draw us back from every good duty we take in hand. But many men's conceits are, they need not all this ado; they are well enough, though they be not thus holy; all cannot come to the high pitch of mortification. Surely there is hardly any beginning of grace in such who allow themselves in a dead course; for where the love of God is, it will constrain men to shew their thankful and loving hearts to him, in walking before the Lord with all their might.
第三，我们要小心那些在宗教上冷淡、不能接受好的宗教职责的坏和无聊的伙伴。因为就像在我们平常的旅行中，好的伙伴会让时间和路程快速而舒适地过去；在这场比赛中也是如此，好的和有恩典的伙伴通过劝告和榜样会极大地鼓励我们；而坏的伙伴则会使我们灰心丧志，劝阻我们，阻碍我们，并使我们远离我们所从事的每一项善行。但许多人认为他们不需要这么多麻烦；即使他们不那么圣洁，他们也足够好了；并不是每个人都能达到完全戒除的高度。确实，在那些允许自己走死胡同的人中，几乎没有任何恩典的开始；因为上帝的爱会迫使人们向他展示他们感激和爱的心，全力行走在主面前。

4. In the fourth place, Take heed how we suffer our minds to wander in this race. Let us not look at the lookers on. The world and the devil and wicked men, pass not for their censures. We may assure ourselves before we enter this race we shall have no applause from them. Let a slow dull jade come by, like dogs, they let him pass, none regards; but if another comes by apace, every man runs barking and slandering and backbiting after him; and if they can they will bite too. Shall a man care for such as these? No. We must resolve beforehand to have the world, the devil, and all the enemies he can make to be against us. Let us, therefore, set our eyes only on him that has our reward in his hand, that observes us and is ready to crown us; and let us beg courage and strength from him, and spiritual wisdom how we should perform every action; with what intention or remission of heart and affection; how to sanctify his name in the performance of the duties of our callings; how to make every action, yea, our recreations, a furtherance in this our Christian race. 重试    错误原因

Secondly, Let us daily search and try our hearts and ways. See how we profit or go back, how we grow like or unlike Christ; particularly, examine we how the pomp of the world seems to us, whether base or contemptible? If so, then the further we are run in this Christian race. For as in objects of sight, the further we are from them the less they seem to us, and the nearer we are to them they appear the greater, so it is in the object of our minds. Doth heaven appear full and beautiful to us? It is a sign we are near to it, and we are come a good way in our race. But contrarily, if it be mean and of no esteem or account, it is far from us; we are at the most but coming towards it.
其次，让我们每天都搜寻和尝试我们的内心和行为。看看我们是如何受益或退步的，我们是否像基督一样成长或不像他；特别是，我们要检查世界的华丽对我们来说是什么样的，是卑贱还是可鄙？如果是这样，那么我们在这个基督徒的比赛中跑得越远。因为就像在视觉对象中，我们离它们越远，它们对我们的影响越小，而我们离它们越近，它们就显得越大，心灵的对象也是如此。天堂对我们来说是否显得充满和美丽？这是一个迹象，说明我们离它很近，我们在比赛中已经走了很长的路。但相反，如果它显得平凡无足轻重，那么它离我们很远；我们最多只是在朝它靠近。

Secondly, Examine what doth take up daily the powers of our souls and affections. Do we delight in the best things, and with Mary choose 'the better part,' which shall not be taken away from us? Luke 10:42. Or contrarily, are our delights here below, and our rest set up here? Then we have our reward here, and the prize is not prepared for us, but God will spew us out for our coldness. And, therefore, if we find coldness creeping on us, let us take heed of it. It is a dangerous estate. God cannot endure it. For while we allow of good things, but shew not intension of spirit in the performance of them, we do even judge them, and tell the world they be things not worthy of our pains and endeavours. Let us, therefore, not allow of this coldness, though it be in us, but strive against it. Meditate of such things as may inflame us, and pray against it.
其次，审视每天占据我们灵魂和情感力量的是什么。我们是否喜欢最好的事物，并像马利亚一样选择“更好的部分”，这将不会被夺走？路加福音 10:42。或者相反，我们的喜悦在这里，我们的安息在这里？那么我们在这里就有了我们的回报，奖赏并没有为我们准备好，但上帝会因为我们的冷漠而吐弃我们。因此，如果我们发现冷漠正在侵蚀我们，让我们小心。这是一个危险的状态。上帝无法忍受它。因为当我们承认好事物，但在执行它们时没有表现出精神的专注，我们甚至在评判它们，并告诉世界它们不值得我们的辛苦和努力。因此，让我们不要容忍这种冷漠，尽管它存在于我们之中，但要与之抗争。沉思那些可能点燃我们的事物，并为此祈祷。

For the prize of the high calling of God in Christ Jesus
在基督耶稣里，为了神所赐予的至高呼召的奖赏

'I press forth.' It is a word of vehemency, signifying to set forth his utmost bent and endeavour, both of the inward man and of the outward (t); and all is to heaven. So as a Christian's aim is always to Jerusalem, his looks is that way; his tongue speaks the language thereof; his carriage will tell he seeks another city, Heb. 11:14. But for these words, observe there is first a 'prize.' Secondly, 'it is a prize of a calling.' Thirdly, this calling is 'high.' Fourthly, this calling we have here in part.
“我努力向前。”这是一个充满激情的词，意味着全力以赴，无论是内心还是外在的努力（t）；而且一切都是为了天堂。因此，一个基督徒的目标始终是耶路撒冷，他的目光朝那个方向；他的口才会说那里的语言；他的举止会表明他在寻求另一个城市，希伯来书 11:14。但对于这些话，要注意首先有一个“奖赏”。其次，“这是一个被召唤的奖赏”。第三，这个召唤是“崇高的”。第四，我们在这里部分地拥有这个召唤。

Concerning this word 'prize,' it is a metaphor taken from the reward of victory gotten in some exercise. God hereby brings heaven down to us. Because we cannot go to it, he insinuates into our affections by pleasing things, and teaches faith by sense.
关于这个词“奖励”，它是从某种锻炼中获得胜利奖励的隐喻。上帝通过这样做将天堂带到我们身边。因为我们无法去到天堂，他通过令人愉悦的事物渗入我们的情感，并通过感官教导信仰。

Use 1. And therefore, we must not rest in these borrowed words, but ever know that the thing that is described goes beyond the description by any earthly similitude.
因此，我们不能停留在这些借来的词语上，而必须知道所描述的事物超越了任何地上的类似之处。

Doct. From the thing observe that God hath reserved a happy estate for such Christians as are elected to run in this race, that are fitted to it, and that are preserved to it.
从这件事中可以观察到，上帝为那些被选中参与这场比赛、适合参与并得以保留的基督徒保留了一个幸福的状态。

Use 2. And this should teach us to magnify God's goodness; that whereas by nature death with his pale horse and hell should follow us, now the course is altered. A holy life in God's commandments is given to us here, and then glory shall be heaped upon us. God hath begotten us to a lively hope, but hath passed by the angels, and left them without hope of recovery.
使用 2。这应该教导我们要赞美上帝的善良；尽管按照自然规律，死亡和地狱会紧随我们，但现在情况已经改变了。在上帝的诫命中过圣洁的生活被赐予我们，然后荣耀将加给我们。上帝已经使我们产生了活泼的希望，但却放过了天使，让他们没有恢复的希望。

Doct. Secondly, observe this happy prize is to be given after running. God keeps this order to exercise his graces in us, that we might be a means to gain others, and that we might value happiness the more. If we did not suffer here, we could not taste heaven so sweetly; after labour sleep and rest is sweet. And it is fitting that we should be followers of Christ, to fill up the measure of his sufferings. He did first run, and then was crowned. And this order we must keep if we mean ever to be with him.
医生。其次，注意这个幸福的奖品是在奔跑之后给予的。上帝保持这个秩序来锻炼我们的恩典，使我们成为赢得他人的手段，并让我们更加珍视幸福。如果我们在这里不受苦，就无法如此甜蜜地品尝到天堂；劳动之后的睡眠和休息是甜蜜的。我们应该成为基督的追随者，来填补他所受苦难的程度。他先奔跑，然后才加冕。如果我们想永远与他在一起，我们必须保持这个秩序。

Use. And let us be comforted herein, though the race be long and painful, yet there is an end. It will not continue for ever, and with the end there comes a prize. The world runs in a mass here and there; they have their reward, and their happiness will end soon; but a Christian's happiness will never end.
使用。让我们在此得到安慰，尽管比赛漫长而痛苦，但总会有个终点。它不会永远持续，而随着终点的到来，也会有奖励。世界在这里乱跑；他们有他们的回报，他们的幸福很快就会结束；但基督徒的幸福永远不会结束。

Doct. In the next place observe, that it is expedient and useful to have an eye to this prize. It made Paul, and it will make us run cheerfully; and God tells us of it, to the end we may fix the eyes of our minds upon it, Col. 3:23. Whatsoever we do, do it heartily, as to the Lord, knowing of the Lord we shall receive the reward of the inheritance.
请注意，注重这个奖励是明智和有益的。它使得保罗快乐奔跑，也会使我们快乐奔跑；上帝告诉我们这个，为了让我们专注于它，哥罗西书 3:23。无论我们做什么，都要全心全意地做，如同对主做的，因为我们知道我们将从主那里得到产业的奖赏。

Quest. But some may say, If it be an inheritance to us, how is it then propounded as a prize to us?
但有人可能会说，如果这是我们的继承，那么为什么又被提供给我们作为奖品呢？

Ans. I answer, It is both a reward and an inheritance. It is an inheritance because it is given to adopted sons. It is a reward after labour, not for labour; so as running is the way to a crown, not the cause of it.
答：我回答，这既是一种奖励，也是一种继承。它是一种继承，因为它是给予被收养的儿子的。它是劳动之后的奖励，不是为了劳动而给予的；就像奔跑是通往皇冠的途径，而不是皇冠的原因。

Quest. But the papists say, we have it by faith. Why then is it a prize or reward? Why or how can it be a prize or reward, and yet ours by belief?
但天主教徒说，我们是凭信仰得到的。那么为什么它还是一个奖品或报酬呢？为什么或者如何它可以是一个奖品或报酬，同时又是我们凭信仰得到的呢？

Ans. I answer, Encouragement and this prize are not given to works, as works, but as works by faith; for by it we run and overcome all trials and troubles. Reward is due to perseverance, but perseverance cannot be without faith.
答案：鼓励和这个奖励不是给予作品本身，而是给予凭借信仰创作的作品；因为凭借信仰，我们能够克服一切考验和困难。奖励是为了坚持不懈，而坚持不懈离不开信仰。

But for the matter in hand, I say it is expedient to look to the prize, that we be not carried away with temptations on the right hand or on the left; and therefore let us not look on them. Moses's eye was so fixed on this prize, as he set light by all the pleasures of his life, Heb. 11:25, 26. The eye of faith in a Christian is stronger than that of sense, yet let us take these cautions: First, that we know ourselves sons, and that we come to this prize by inheritance. And secondly, that we love not God so much for his goodness to us, as for that goodness which is in him. For a Christian aims first at God's glory, then at his own good. And so he loves God for being goodness itself, then for being good to him. And yet a Christian in order comes first to see God's goodness to him, and therefore loves him; and then he arises higher to the love of God, even for that he is goodness, and henceforth admires and adores his fulness, for else to love God because God loves us is mercenary.
但就眼前的事情而言，我说我们应该注视着奖赏，不要被左右的诱惑所带走；因此，让我们不要看着它们。摩西的眼睛如此专注于这个奖赏，以至于他轻视了他一生中的所有快乐，希伯来书 11:25, 26。一个基督徒的信心之眼比感官更强大，但让我们谨记以下几点：首先，我们要知道自己是神的儿子，并且通过继承来获得这个奖赏。其次，我们不是因为神对我们的恩惠而深爱神，而是因为神本身的善良。因为一个基督徒首先追求神的荣耀，然后才是自己的利益。因此，他爱神是因为神本身是善良的，然后才是因为神对他的恩惠。然而，一个基督徒首先看到神对他的恩惠，因此爱神；然后他更深地爱神，因为神本身是善良的，从此以后他敬仰和崇拜神的丰满，否则因为神爱我们而爱神是卖弄求利的。

Use 1. We are therefore to think of this happy estate; and as children, though at first we know not what belongs to inheritances and rewards, yet the elder we grow in Christianity, the more let us search into these things, and see what is laid up for us. It is an invaluable prize that will free us from all evil, of company, of enemies, of Satan's annoyances, of hindrances, of sin, from all occasions without us and inclinations within us, from sickness of body and troubles of mind. It is a Sabbath after six days' work. It is beyond all earthly crowns, The runners here envy not one another, nay, they help and further one another, and are glad of one another's forwardness. All are heirs, all happy, all shall be crowned, and with an incorruptible crown, an inheritance that fadeth not, but is undefiled; and such an one as is kept for us, 1 Pet. 1:4. It is not like the crowns of leaves that soon fade. No. We shall ever be in the presence of the Son* of righteousness, where we shall have a continual spring.
我们因此要思考这个幸福的状态；就像孩子们一样，虽然起初我们不知道什么是继承和奖赏，但我们在基督教中成长得越大，就越要探索这些事情，看看为我们准备了什么。这是一个无价的奖品，它将使我们摆脱一切邪恶，包括与人为伍的邪恶、敌人的邪恶、撒旦的烦恼、阻碍、罪恶，以及来自外部和内部的一切诱惑，摆脱身体的疾病和心灵的困扰。这是六天工作后的安息日。它超越了一切尘世的皇冠，这里的赛跑者们不互相嫉妒，相反，他们互相帮助、互相推动，对彼此的进步感到高兴。所有人都是继承者，所有人都幸福，所有人都将加冕，并获得一顶不朽的冠冕，一份不会凋谢、不被玷污的遗产；这样的遗产为我们保留着，彼得前书 1:4。它不像那些很快凋谢的叶子冠冕。不，我们将永远在公义之子的面前，享受永恒的春天。

Use 2. But to proceed in the next place: This is a prize of calling. We must be called to it. Who can take a calling on him, unless God calls him? And who can be enabled but those that he enables? This calling of his is the beginning of his golden chain of salvation. He calls us from a cursed estate to a happy communion; from death and bondage under the devil, to be kings and princes. And this is done by outward means, and inward work of the Spirit. This calling is a powerful calling, enabling them to come that are called.
使用 2。但是接下来要进行的是：这是一个呼召的奖赏。我们必须被呼召。除非上帝呼召他，否则谁能承担起一个呼召？而谁能被赋予能力，除了他所赋予的人？他的呼召是他救恩黄金链的开始。他将我们从被诅咒的状态中呼召到幸福的交流中；从死亡和在魔鬼统治下的奴役中，成为国王和王子。这是通过外在的手段和内在的圣灵工作来完成的。这个呼召是一个有力的呼召，使被呼召的人能够前来。

And hereby we may try whether we have any title to heaven or not.
从这里我们可以尝试一下我们是否有进入天堂的资格。

Sign 1. For, first, if we be effectually called, it supposeth we are chosen, called, and singled out from others of the world; and therefore all swearers, and those that are given to drunkenness and profaneness, they are not called nor singled; they remain as they were. For this singling out is the first part of the execution of God's decree of election. And whom God calls, he qualifies. Princes they may call men to places, but they cannot qualify them. But God, when he calls Saul to be a king, he gives him a king's heart; so if we be called to this heavenly kingdom, we shall have holy and kingly hearts and minds given us.
标志 1. 首先，如果我们被有效地呼召，那就意味着我们被选择、呼召和从世界上的其他人中挑选出来；因此，所有发誓的人，以及那些沉溺于酗酒和亵渎的人，他们没有被呼召或挑选出来；他们仍然保持原样。因为这种挑选是上帝选举的执行的第一部分。上帝呼召的人，他使之有资格。君主们可以召唤人们担任职位，但他们不能使他们有资格。但是上帝，当他呼召扫罗成为国王时，他给了他一个国王的心；所以如果我们被呼召到这个天国，我们将被赋予圣洁和国王般的心灵。

Sign 2. Secondly, Men's tongues will shew what calling they are of, in their discourse. A Christian will remember he is a Christian, and will walk worthy of his calling; and with Nehemiah he will reason, 'Shall such a man as I do thus?' Neh. 6:11; speak thus? think such vile sinful thoughts? And those that are not of this carriage shew no great religion in them. And just it is with God to give such over to a great measure in sin.
标志 2. 其次，男人的舌头会在他们的言谈中显示他们的职业。一个基督徒会记得他是基督徒，并且会按照他的呼召而行；就像尼希米一样，他会思考，“像我这样的人会这样做吗？”尼希米记 6:11；说这样的话吗？想这样卑鄙的罪恶思想吗？那些没有这种态度的人在他们身上没有显示出伟大的宗教信仰。对于上帝来说，将这样的人交给罪恶的程度是公正的。

Sign 3. Thirdly, This calling is to glory; and therefore he that is called, he will think of heaven, and magnify and admire God's goodness to him. What thing is man, Lord, that thou shouldst be mindful of him? and therefore those that admire the pomp and glory of this world, it is a sign their calling is worldly, and that they are called by the world.
第三，这个呼召是为了荣耀；因此，被呼召的人会思考天堂，并赞美和钦佩上帝对他的恩惠。人算什么，主啊，你竟然记念他？因此，那些钦佩这个世界的繁华和荣耀的人，这是他们呼召是世俗的迹象，他们是被世界所呼召的。

Sign 4. Fourthly, If a man be called by God, he shall find a spiritual answering within himself to God's call. If God say, 'Thou art my son,' the heart answereth, 'Thou art my God.' 'Behold I come quickly,' saith Christ; 'Even so come, Lord Jesus,' saith the Christian heart. And therefore a rebellious disposition shews that God's Spirit is not there.
第四个迹象是，如果一个人被上帝呼召，他将在自己内心找到对上帝呼召的灵性回应。如果上帝说：“你是我的儿子”，心灵回答：“你是我的上帝。”基督说：“看哪，我快来了。”基督徒的心灵回答：“主耶稣，求你快来。”因此，一个叛逆的态度表明上帝的圣灵不在那里。

Thirdly, This calling of ours is a high calling. It is from heaven to heaven. It is from a heavenly spirit, by spiritual means, to Christ in heaven, to saints, to spiritual employments and privileges.
第三，我们的呼召是一个崇高的呼召。它来自天堂，指向天堂。它来自一个属灵的灵魂，通过属灵的方式，指向天堂中的基督，指向圣徒，指向属灵的工作和特权。

Use 1. Hence, therefore, we may learn who are the greatest men. Sensual men think those in outward place the greatest men of all other. Alas! they are nothing to a prince of heaven. He is a spouse to Christ; shall judge all the world, and triumph over Satan. All other callings end in the dust with our bodies. Kings shall rise as peasants, and it may be in a worse estate than many of the meanest. There is no difference in death. All other callings are by men, from men to men, to earthly purposes. Let us make, therefore, a difference, and know whence our calling is, that we may be thankful; and whither it is, that we may be joyful.
因此，我们可以了解谁是最伟大的人。感性的人认为那些在外部地位的人是最伟大的人。唉！他们对天堂的王子来说一文不值。他是基督的配偶；将审判全世界，并战胜撒旦。所有其他的职业都随着我们的身体而终结于尘土。国王将如同农民一样崛起，甚至可能比许多最卑微的人还要糟糕。在死亡面前没有区别。所有其他的职业都是由人创造的，从人到人，为了世俗的目的。因此，让我们区分出我们的职业从何而来，以便我们感恩；以及它的目的是什么，以便我们欢乐。

Use 2. We may also, in the next place, hence gather, who are of the highest spirits. It is a Christian, and only he. He overlooks all these base things. His way, his mind, is ever upwards; and with Paul, he thinks all 'dross and dung' that is here. It is the disposition of the world to mind high matters. Here in religion are the true aspiring thoughts; as if men will be covetous of honour, here is the right honour, and these are the honourable persons. 'Who honour me, I will honour,' saith God. Only a Christian is partaker of his desire; other men desire high matters. God knows to what end, but they leave them in the dust. But when a Christian dies, he is then partaker of his desires in fulnees.
使用 2. 接下来，我们可以得出结论，最高尚的精神属于谁。只有基督徒才是。他忽视所有这些卑劣的事物。他的方式，他的思维，永远向上；像保罗一样，他认为这里的一切都是“渣滓和粪土”。世界的性情是关注高尚的事物。在宗教中，这里才是真正的追求思想；好像人们渴望荣誉，这里才是真正的荣誉，这些人才是可尊敬的人。上帝说：“尊敬我的人，我也会尊敬他们。”只有基督徒才能分享他的渴望；其他人渴望高尚的事物。上帝知道他们的目的是什么，但他们把这些事物留在尘埃中。但当一个基督徒去世时，他就能够充分地分享他的渴望。

Quest. But it will be questioned, Does a Christian ever know he is called?
但是会有人质疑，基督徒是否知道自己被呼召了呢？

Ans. I answer, Sometimes a Christian staggers a little, either being not an experienced Christian, or through sight of corruptions and temptations. But setting these aside, a Christian knows his calling, and will live by his rules. For it is not only a calling, but it works a disposition. And, therefore, if we find it not, attend we on the means of the gospel, which is called the kingdom of heaven, and it will bring us into a good estate, and shew us our estate also, which being once made known to us, we may assure ourselves it will remain with us for ever; which also may be gathered from this, that it is a high calling. For nothing can break any one link of that chain made by God, and demonstrated in the 8th of the Romans.
答：有时候，一个基督徒可能会有些摇摆，要么是因为他不是一个经验丰富的基督徒，要么是因为他看到了腐败和诱惑。但是，撇开这些不谈，一个基督徒知道自己的呼召，并且会按照自己的规则生活。因为这不仅仅是一个呼召，而且它还起到了一种倾向的作用。因此，如果我们发现自己没有这种倾向，我们应该参与福音的方式，这被称为天国，它会使我们进入一个良好的状态，并且也会向我们展示我们的状态，一旦我们了解了这一点，我们可以确信它将永远与我们同在；这也可以从中得出结论，这是一个高尚的呼召。因为没有任何事物能够打破上帝在罗马书第 8 章中所展示的那条链条的任何一个环节。

But to proceed. This is the calling of God; for by nature we are dead, and it can be none but God that revives the dead. God, together with the voice of his ministers, sends his quickening Spirit; giving ears to hear, and understandings to understand.
但是继续说下去。这是上帝的呼召；因为按照本性，我们是死的，只有上帝才能使死者复活。上帝与他的仆人的声音一起，派遣他的活力圣灵；给予听见的耳朵和理解的心智。

Again, We are not only dead, but in thraldom under the devil. It must needs be one that is stronger than this strong man, that must dispossess us of him. This calling is God's calling in Christ, and that is first as our head. God looks on us as we are in him; and he elects us as in Christ. For from eternity he appointed so many to be members of Christ, as he meant to save. We are called and justified in Christ. He must be ours before his obedience be ours. We are sanctified in Christ. We must be in him as branches in the vine, partaking in the quickening sap and juice of his grace; and when we are glorified, we must be glorified as being of his members. Then we are called by Christ, who is the author of this holy calling; and, lastly, we are called through Christ as our mediator. And thus chiefly is it meant here, not through works, as the papists will have it. No. Christ is the author and finisher of our faith, Heb. 12:2. In him are we crowned, as the body is said to be crowned when the head is. Let us therefore cherish this communion with Christ by all means, for thereby we shall communicate with him of his fulness.
再次，我们不仅已经死了，而且在魔鬼的奴役下。必须有一个比这个强壮的人更强大的人，才能夺取我们的身体。这个呼召是上帝在基督里的呼召，首先是作为我们的头。上帝看我们是在基督里的；他选择我们是在基督里。因为从永远以来，他就指定了这么多人成为基督的肢体，他打算拯救他们。我们在基督里被呼召和称义。在我们拥有他的顺服之前，他必须是我们的。我们在基督里成圣。我们必须像葡萄树的枝条一样在他里面，分享他恩典的活力和汁液；当我们得荣耀时，我们必须作为他的肢体而得荣耀。然后我们是被基督呼召的，他是这个圣洁呼召的创始人；最后，我们是通过基督作为我们的调解者而被呼召的。这里主要是指不是通过行为，正如天主教徒所说的那样。不，基督是我们信仰的创始者和完成者，希伯来书 12:2。我们在他里面加冕，就像当头被加冕时，身体也被认为是加冕的。因此，让我们尽一切努力与基督保持这种交流，因为通过这种交流，我们将分享他的丰满。

VERSE 15
第 15 节

Let us therefore, as many as be perfect, be thus minded
让我们因此，凡是完全的人，都要这样思想

St Paul he proceeds to others. If any of you be perfect as I am, be you also thus minded as I am. Perfection in this place is not meant of that perfection we shall have hereafter, or should have now, or legal perfection; but he is said to be perfect, that is, in his growing estate, increasing more in grace, righteousness, and sincerity; or it may be meant of perfection in regard of degrees, comparatively, whereby one out-goes another that is but a novice in religion. Such are those that can rule their affections, and can live in a settled course of holiness, called in Heb. 5:14 men of 'full age.' For there are children in religion, new entered into Christ's school. Then those that are come to 'full age' surely are exercised to discern good and evil. And then those that are come to their full pitch in heaven, between whom and the former there is no more comparison than is between the sun and a star for light. So as in regard of the saints in heaven, the best here are imperfect; yet in regard of the beginners, they may be said to be perfect. However, we may safely gather this,
圣保罗继续对其他人说。如果你们中有人像我一样完美，也要像我一样有这样的心态。这里所说的完美并不是指我们将来会有的完美，或者现在应该有的完美，或者法律上的完美；而是指在他不断增长的状态中，他在恩典、公义和真诚方面越来越完美；或者也可以理解为相对程度上的完美，即在宗教方面比新手更出色的人。这些人能够控制自己的情感，并能够过上稳定的圣洁生活，希伯来书 5:14 称他们为“成年人”。因为在宗教中有儿童，刚刚进入基督学校的人。然后那些已经到达“成年”的人肯定经过锻炼，能够辨别善恶。然后那些已经到达天堂的人，与前者相比，就像太阳和星星之间的光亮没有可比性。因此，就天堂的圣徒而言，这里最好的人是不完美的；然而，就初学者而言，他们可以被称为完美。无论如何，我们可以安全地得出这样的结论，

Doct. That in Christianity there are degrees of holiness; divers grounds, some bring thirtyfold, some sixty.
在基督教中，有不同的圣洁程度；不同的基础，有些带来三十倍的收获，有些带来六十倍的收获。

Let this comfort those that discomfort themselves in regard of their imperfections. Grace must be at the first as a grain of mustard seed, and therefore let such with patience attend the means, and trust God for the issue.
让这个安慰那些因自己的不完美而困扰的人。恩典必须首先像芥菜种子一样微小，因此让这样的人以耐心等待途径，并信任上帝的结果。

Doct. Secondly, We may observe, that there is a kind of perfection attainable in this life, which we ought to strive to. The reason is, that in all things God hath ordained a set pitch, beyond which they cannot come, and to which they all tend; and as it is in nature, so in grace. Though he hath appointed to every one his several portion and measure of grace here, yet a pitch he also hath set to all, which we are to aim at, to grow better still, though in this life we cannot attain to it; and the reason is, because we know not how God will exercise us. He doth exercise all his children, but some with greater trials than others. Besides, we have a perfect God and a perfect word, that is able to make the man of God perfect to every good work. And these are not given to us for nought; and therefore it is a shame for a Christian to sit down at any degree upon pretence of imperfection. We see plants in nature desire growth, that they may be able to stand in and withstand storms. And where this spiritual nature is, and this new creature, there will be endeavour to increase in strength, to undergo and overcome all temptations and hindrances whatsoever.
其次，我们可以观察到，在这个生活中有一种可以达到的完美，我们应该努力去追求。原因是，上帝在所有事物中都规定了一个固定的程度，超过这个程度它们就无法达到，而且它们都趋向于这个程度；正如在自然界中一样，在恩典中也是如此。虽然他在这里为每个人指定了他们各自的恩典份额和程度，但他也为所有人设定了一个程度，我们应该努力追求，尽管在这个生活中我们无法达到它；原因是，因为我们不知道上帝将如何锻炼我们。他锻炼他的所有子民，但有些人经历的试炼比其他人更大。此外，我们有一个完美的上帝和一本完美的圣经，能使神的人完全，以行各样的善事。这些并不是白白给我们的；因此，一个基督徒以不完美为借口而停滞不前是可耻的。我们看到自然界中的植物渴望生长，以便能够在风暴中站立和抵挡。而在这个属灵的本性和新造的人中，也会努力增长力量，克服和战胜一切诱惑和阻碍。

And to know whether we have this perfection or not.
要知道我们是否拥有这种完美。

1st Sign. There will ever be a base esteem of these outward earthly privileges and honours; nay, of the good endowments of our minds, counting them loss in comparison of Christ; and this will work a sure settled hope in Christ evermore.
第一征兆。对于这些外在的地上特权和荣誉，甚至对于我们心灵的良好才能，也会有一种基本的尊重，将它们与基督相比视为损失；而这将在基督中产生一种坚定的、永恒的希望。

2d Sign. Again, There will be a perfection of holiness; a neglect of things past, and an earnest endeavour to things before, 'to press to the prize.'
2D 标志。再次，将会有完美的圣洁；对过去的事情的忽视，以及对未来事物的努力，"追求奖赏"。

3d Sign. Thirdly, A perfect Christian desires the coming of Christ; but the weak one ever cries, 'Let me, O Lord, recover myself before I go from hence.' He has not that assurance of his good estate that a well-grown Christian hath.
第三，一个完美的基督徒渴望基督的降临；但是软弱的人总是呼喊：“主啊，在我离开这里之前，请让我恢复自己。”他没有那种对自己良好状态的确信，这是一个成熟的基督徒所拥有的。

4th Sign. Fourthly, A perfect Christian hath sweet communion with Christ, and can go to God with boldness, without fear of judgment or terror of his presence. Whereas the weakest are driven to God by fear, others by hope, this man comes to God, being moved by a sweet disposition of love.
第四个标志。第四，一个完美的基督徒与基督有甜蜜的交流，可以毫无畏惧地去见上帝，不怕受审判或者害怕他的存在。而最软弱的人是被恐惧驱使去见上帝，其他人是被希望驱使，而这个人是出于一种甜蜜的爱的倾向而去见上帝。

5th Sign. Fifthly, A strong Christian is not moved with any change either of prosperity or adversity. Weak brains are soon overturned with strong waters, so weak Christians are soon drunken with prosperity. But a strong Christian, in any prosperity, is pliable and fit for anything. David in the midst of all his royalty saw a greater blessedness than honour and riches: 'Blessed is the man to whom the Lord imputeth not sin, and in whose lips is no guile,' Ps. 32:2. In adversity also a sound Christian will not shrink, knowing God cannot be changed, though his estate may alter; and therefore he 'can want as well as abound,' growing stronger in patience as in other Christian graces. But it is contrary with the weak Christian, for every cross strikes at his heart, and at the foundation of his faith, making him presently doubt of God's love and favour to him.
第五个迹象。第五，一个坚定的基督徒不会因为任何繁荣或逆境的变化而动摇。弱智者很容易被强烈的酒水颠覆，所以弱智的基督徒很容易因繁荣而醉心。但是一个坚定的基督徒，在任何繁荣中都是柔顺和适应的。大卫在他所有的荣耀中看到了比荣誉和财富更大的福祉：“耶和华不算为有罪的，赦免他的过犯，遮盖他的罪的，这人是有福的。”（诗篇 32:2）在逆境中，一个坚定的基督徒也不会退缩，因为他知道上帝是不会改变的，尽管他的境况可能会改变；因此，他“既能饥饿，又能饱足”，在忍耐中变得更坚强，就像在其他基督徒的恩典中一样。但对于弱智的基督徒来说，情况恰恰相反，每一个十字架都打击着他的心灵，打击着他信仰的基础，使他立刻怀疑上帝对他的爱和恩惠。

6th Sign. Sixthly, A grown Christian he is experienced to find out Satan's devices and plots, and can put a difference between the motions of the flesh and the spirit, and therefore knows what corruption to weaken and what grace to strengthen; whenas a new beginner, for want of practice and experience, sees not these things; and therefore, ere he is aware, runs into many offences, and looks for no remedy.
第六个迹象。第六，一个成熟的基督徒有经验地发现撒旦的诡计和阴谋，并能区分肉体和灵性的运动，因此知道要削弱哪种腐败，加强哪种恩典；而一个新的初学者，由于缺乏实践和经验，看不到这些事情；因此，在他意识到之前，会陷入许多冒犯，并且不寻求解决办法。

7th Sign. Seventhly, A well-grounded Christian can withstand the bitter blasts and oppositions of this world; nothing could move Paul, nor separate him from the love of God; but a weak Christian either is blown away, or at least shaken, with every blast; as it is in young trees newly planted.
第七个迹象。第七，一个根深蒂固的基督徒能够经受住这个世界的苦涩风暴和反对；没有什么能够动摇保罗，也不能使他与上帝的爱分离；但一个软弱的基督徒要么被吹走，要么至少在每一阵风中都会摇摆不定；就像是新种植的幼树一样。

8th Sign. Eighthly, A grounded Christian bears with the infirmities he sees in others. He pities them, and helps them if he can; but judges not of them as those that are weak, who for the most part are captious. 'You that are spiritual must restore,' saith the apostle, 'those that are weak, with the spirit of meekness,' Gal. 6:1. So as it is the weak ones that are scandalised, and as they are soon offended, so do they soon give occasion of offence to others by their ill example. But the grown Christian endeavours to live free from offence; in the least things he is watchful against Satan's wiles.
第八个标志。第八，一个扎根于基督的基督徒容忍他在他人身上看到的弱点。他怜悯他们，并在能力范围内帮助他们；但不像那些大多数是爱找岔子的弱者那样评判他们。使徒说：“你们属灵的人，若遇见人犯了错，你们就当用温柔的心把他挽回过来。”（加拉太书 6:1）所以，正是那些软弱的人受到了绊倒，他们很容易被冒犯，因此他们很快就会因为他们不好的榜样给别人带来冒犯的机会。但成熟的基督徒努力避免冒犯；在小事上，他警惕撒旦的诡计。

9th Sign. Ninthly, A perfect man doth most of all others see into his particular wants, and looks hence after a further degree of grace; and therefore the apostle bids such as are perfect to forget things past, not to look on those that are before,* but to see what is yet before to be attained unto, and to press forward thereunto.
第九个标志。第九，一个完美的人最能看清自己的特殊需求，并从中寻求更高层次的恩典；因此，使徒告诫那些完美的人要忘记过去的事情，不要看向前方的事物，而是要看到尚未达到的目标，并向前努力。

10th Sign. Tenthly, A strong Christian is of ability and endeavour still to beget other Christians. It is the property of a grown creature to beget its like. A weak Christian hath enough to do to look to himself.
第十个标志。第十，一个坚强的基督徒有能力和努力去培养其他基督徒。一个虚弱的基督徒已经忙于照顾自己。

There may be many more signs named, but these will suffice. Let us come to the means whereby we may grow to this strength and perfection.
可能还有很多其他的迹象，但这些就足够了。让我们来谈谈我们可以达到这种力量和完美的方法。

1. And first of all, we must know there must be an order. We are to grow in fundamental graces in the first place; for we water not the leaves, but the root, of our plants; and the graces that are the foundation of all works being gotten and diligently cherished, the works, which are but as leaves, will soon put forth. The main fundamental grace of all is faith, which we are principally to look after.
首先，我们必须知道必须有一个秩序。我们首先要在基本的恩典中成长；因为我们浇灌的不是叶子，而是植物的根部；当我们获得并努力培养了所有工作的基础恩典时，这些工作，就像叶子一样，很快就会展现出来。所有基本的恩典中，最主要的是信仰，这是我们主要要关注的。

First, In getting assurance of our salvation. To this end walk holily. For many live in sins against conscience, and so can have no assurance of the pardon of their sins; and how dead and blockish are they! David, though a man after God's own heart, yet losing the comfortable assurance (by his sinning against conscience) of the pardon of sin, thought God's Holy Spirit had quite forsaken him; therefore he prays, 'Take not thy Holy Spirit from me,' Ps. 51:11. Therefore labour for assurance of pardon of sin; for where the soul is wounded with the guilt of sin, it cannot enlarge itself in love, but is possessed with a fearful expectation of judgment. But when the soul is assured of the pardon of its sins, it breeds love to Christ; and there it is said of Mary,* 'She loved much, for many sins were forgiven her,' Luke 7:47.
首先，确保我们得到了救赎。为此，要圣洁地行走。因为许多人活在违背良心的罪恶中，所以无法确信自己的罪得到了赦免；他们是多么冷漠和愚钝啊！大卫虽然是一个合神心意的人，但因为违背良心而失去了令人舒适的罪得赦免的确信，他认为神的圣灵已经完全离开了他；因此他祈求：“不要将你的圣灵从我身上收回”，诗篇 51:11。因此，要努力确信罪得赦免；因为当灵魂被罪的罪恶所伤害时，它无法在爱中扩展自己，而是充满了对审判的恐惧期待。但当灵魂确信自己的罪得到了赦免时，它会对基督产生爱；正如有关马利亚的记载所说：“她爱得多，因为她的许多罪得到了赦免”，路加福音 7:47。

In the next place, we are to labour for faith in the promises of the forgiveness of sin, and God's goodness to us; that 'he will give grace and glory, and that we shall want nothing,' Ps. 84:11. This will put courage into us.
接下来，我们要努力相信神对我们的原谅和恩慈的承诺；他会赐予我们恩典和荣耀，我们将一无所缺，这将给我们带来勇气。

And as we are to labour for faith, so also for love; which is cherished by meditation of God's mercies and his love to us; and this will set us on fire in all good works. And so much of this grace as we have in us, with so much strength and intension of spirit shall we endeavour to please God in all things; and this argument the apostle used to stir up the Corinthians, 1 Cor. 7:1, 'Having these promises, let us cleanse ourselves from all filthiness, perfecting holiness in the fear of God.'
我们要为信仰而努力，也要为爱而努力；通过沉思上帝的怜悯和他对我们的爱，我们会培养爱心；这将激发我们在一切善行中燃起热情。我们在内心拥有多少这种恩典，就会以多大的力量和决心努力在一切事情上取悦上帝；使徒用这个论点来激励哥林多人，哥林多前书 7:1 说：“亲爱的弟兄们，我们既有这些应许，就当洁净自己，除去身体灵魂的污秽，敬畏上帝，得以成圣。”

2. In the next place, whatsoever we do, let us labour to do it with the best advantage, labouring to practise and exercise as much grace, and as many as we can; as in giving, give in zeal to God's honour, in love, in mercy towards our brother that is in need, and in regard of justice we owe it to him. God hath commanded us to give him, and he will reward it; for we lend to the Lord when we give to the poor, Prov. 19:17. If we are to abstain from any evil, we are to abstain from it with a perfect hatred thereof, and consider how it will offend. It will break peace of conscience and dishonour religion, scandalise those that are weak, dishonour God, and bring shame to ourselves; yea, we must remember that the talents that God gives us do increase in the use of them. The more we strive to do things exactly, the more perfection we shall attain to, in the use of performances.
其次，无论我们做什么，让我们努力以最大的优势去做，努力去实践和锻炼尽可能多的恩典。在给予的时候，要以对上帝的荣耀的热忱、对需要帮助的兄弟的爱、对我们所欠他的公正来给予。上帝命令我们给予他，他会回报我们；因为当我们给予穷人时，我们是在借给主，箴言 19:17。如果我们要远离任何邪恶，我们要以完全的憎恶远离它，并考虑它将如何冒犯。它会破坏良心的平安，亵渎宗教，使软弱的人受到诽谤，亵渎上帝，给自己带来耻辱；是的，我们必须记住，上帝赐给我们的才能在使用中会增长。我们越努力做事情得当，我们在表现中就会达到更高的完美。

3. Thirdly, Let us not neglect little things either in good or ill. Omit no occasion of doing good, and take heed of the least beginnings of ill; abstain from all occasions and appearance of evil, for though in comparison they seem small, they are of great consequence.
第三，无论是善事还是恶事，我们都不要忽视细小的事情。不要错过任何做善事的机会，对恶事的最小端倪要谨慎提防；远离一切恶事的机会和表象，因为虽然它们看起来很小，但却具有重大的影响。

4. Fourthly, We must keep our affections to holy exercises and means; for God works by means. Neglect none, for so much perfection thou losest thereby, and consider what means will fit our disposition when we are indisposed. Are we dull in prayer? Then read. If that will not be endured, then use the communion of saints; and still remember that we be not wearied with prayer, for God sends not his away empty. And that these things may be the more effectual, observe some motives to stir us up.
第四，我们必须将我们的感情投入到圣洁的行为和方式中；因为上帝通过方式来工作。不要忽视任何一种方式，因为你会因此失去很多完美，要考虑当我们心情不好时，哪种方式适合我们的性格。我们在祈祷时是否感到沉闷？那就去阅读。如果那样做无法忍受，那就与圣徒交流；并且要记住，我们不要因为祈祷而感到疲倦，因为上帝不会使我们空手而归。为了使这些事情更加有效，要注意一些激励我们的动机。

And to this end, consider,
为了达到这个目的，请考虑，

1. The privilege of a perfect Christian. 'He is as mount Sion, which cannot be moved,' Ps. 46:5. If we tell him of death, it is his heart's desire. Tell him of afflictions: he is resolute; he looks for them; he knows he lives God's child, and so he shall die; when a weak professor fears afflictions, fears ill tidings, fears death, and when it comes, seeks for comfort and hardly finds it.
一个完美基督徒的特权。“他如同锡安山，永不动摇。”（诗篇 46:5）如果我们告诉他死亡的消息，那是他内心的渴望。告诉他有苦难，他会坚定不移；他期待着苦难；他知道自己是上帝的孩子，所以他将会死去；当一个虚弱的信徒害怕苦难，害怕坏消息，害怕死亡，当这些事情发生时，他寻求安慰却很难找到。

2. Secondly, A perfect Christian is a beautiful example, and makes others in love with religion. He is thoroughly exercised and practised. The weakling is scandalous, makes men offended at religion; soon takes offence, soon stumbles, and gets many knocks so as his life is bitter.
其次，一个完美的基督徒是一个美丽的榜样，使其他人爱上宗教。他经过彻底的锻炼和实践。软弱者是可耻的，使人对宗教感到冒犯；很快就会生气，很快就会跌倒，并受到许多打击，以至于他的生活变得苦涩。

3. Thirdly, The perfect man honours God, and gets him much glory by hearing, reading, praying, and such duties. Now as parents love those children best that are most like unto them, so those whom the Lord finds like unto him, he will make them more near to him in likeness.
第三，完美的人尊崇上帝，并通过听、读、祈祷等职责给他带来许多荣耀。现在，正如父母最喜欢那些最像他们的孩子一样，主发现那些像他的人，他会使他们更接近他的样子。

4. Fourthly, The perfecter a man is, the more near communion he hath with Christ; and hath the greater fruit of Christ's love, and findeth peace of conscience and joy in the Holy Spirit; to such as these, Christ hath promised to come and sup, and feast and refresh with his graces. For even to this end Christ came, to make us holy and pure, that he might present us to himself a glorious church, Eph. 5:26, 27; and therefore that Christ may attain to his end in us, let us endeavour unto perfection.
第四，一个人越完美，他与基督的交流就越密切；他也会得到基督爱的更多果实，在良心中找到平安和圣灵的喜乐；对于这样的人，基督已经应许要来与他们一同进餐、宴会，并以他的恩典来滋养他们。因为基督来的目的就是要使我们成为圣洁纯净，好将我们呈献给自己作荣耀的教会，以弗所书 5:26-27；所以为了让基督在我们身上达到他的目的，让我们努力追求完美。

5. Fifthly, Our estate hereafter should move us hereunto. We look for 'a new heaven and a new earth,' 2 Peter 3:13, and we desire to be ever with the Lord in that heaven wherein dwelleth righteousness; and therefore we ought to be diligent that we may be found in him in peace, without spot and blameless. It is the apostle Peter's argument, 2 Peter 3:13, 14; and therefore 'as many of us as be perfect, let us be thus minded,' that we cannot go far enough; we must strive still on to perfection.
第五，我们的未来财产应该促使我们这样做。我们期待着“新天新地”，彼得后书 3:13，并且我们渴望永远与主同在，与居住着公义的天堂同在；因此，我们应该勤奋，以便在他里面被发现是和平的，没有瑕疵和无可指责的。这是使徒彼得的论点，彼得后书 3:13, 14；因此，“我们中间凡是完全的，就当这样思想”，我们无法走得够远；我们必须不断追求完美。

And if in anything ye be otherwise minded, God shall reveal even this unto you
如果你在任何事情上有其他的想法，上帝也会向你启示这一点

St Paul aims at the comfort of those that are weak, implying that every Christian stood not in this pitch of disposition with the apostle; and yet they were not to be discouraged. God will reveal the same mind to them also in his time.
圣保罗的目标是安慰那些软弱的人，这意味着并非每个基督徒都与使徒有着相同的心态；然而他们不应该灰心。上帝也会在适当的时候向他们显明同样的心思。

1. In which words we may observe, first, that some Christians see not so far as others, neither at some times so well as at other times; but are like the man in the gospel; they see at the first men walk like trees, and after see things more plainly. 'The way of the righteous shineth more and more unto the perfect day, as the light doth,' saith the wise man. Prov. 4:18. And as the church grew to knowledge by degrees, so do we; for we first know things in general. At the first, Peter knew not that the Gentiles should be called, Acts 10. And the disciples were at the first weak and subject to many infirmities, and therefore we must take heed of judging and censuring others, and also that we discourage not ourselves, by reason of our weakness. God will in his time strengthen us, and it may be call them. Secondly, Observe it is God reveals this unto such. It is God that must take away the veil first, the veil of the thing, opening our understandings by reading and hearing; and thus the thing itself is made fit to be known. Then he opens the veil of the heart and affections, to embrace and love the things. It is God that opened the heart of Lydia, Acts 16:14. Let us therefore bear with the ignorant. Though God's time is not yet come, it may hereafter.
有些基督徒并不像其他人那样能看得很远，有时也不如其他时候看得清楚；他们就像福音书中的那个人，起初看到人们像树一样行走，后来才看得更清楚。智慧人说：“义人的道路好像黎明的光，越照越明，直到日午。”（箴言 4:18）正如教会逐渐增长知识一样，我们也是如此；我们首先对事物有一个整体的了解。起初，彼得不知道外邦人也会被召唤（使徒行传 10 章）。门徒们起初软弱，容易受到许多弱点的影响，因此我们必须谨慎判断和指责他人，也不要因为自己的软弱而泄气。上帝会在他的时候加强我们，并且也许会召唤他们。其次，要注意这是上帝向这些人启示的。首先，上帝必须先除去面纱，即事物的面纱，通过阅读和听闻打开我们的理解力；这样事物本身才能被认识。然后，他打开心灵和情感的面纱，去拥抱和爱这些事物。正是上帝打开了吕底亚的心（使徒行传 16:14）。 让我们忍耐无知的人。虽然上帝的时机尚未到来，但将来可能会到来。

2. Secondly, Ministers, when they come to preach, must pray that God would take away the veil from the people's ears and hearts; and people when they come, let them pray that God would open their hearts, and not come in the strength of their own wit, knowing that God openeth and shutteth: none can open or shut till he doth it.
其次，牧师们在讲道时必须祈求上帝除去人们耳朵和心灵上的遮蔽；而人们来到时，也应该祈求上帝打开他们的心灵，不要依靠自己的智慧，因为他们知道只有上帝能开启和关闭：在他开启之前，没有人能够开启或关闭。

3. In the third place, we may observe that God in mercy will do this for us. He will open our hearts. He will reveal, though not every particular truth, yet all necessary truths, according to our estates. Some stand in need of more than others: as ministers ought to have more than people; and governors are to have a larger spirit than other inferiors: yet all shall have sufficient.
第三，我们可以观察到上帝出于怜悯会为我们做这件事。他会打开我们的心扉。他会揭示出所有必要的真理，尽管不是每一个细节，根据我们的情况。有些人需要比其他人更多的真理：像牧师应该比信徒更多，统治者应该比其他下级更有广阔的心胸：然而，所有人都会得到足够的真理。

Therefore for our necessities let us go to God. He hath promised to lead us; and with David pray, 'Lord, open thou mine eyes, that I may see the wonders of thy law,' Ps. 119:18. He hath promised to anoint our eyes with eye-salve; and it is his office to guide us; he is our prophet to instruct us.
因此，为了我们的需要，让我们去找上帝。他已经承诺要引导我们；就像大卫祈祷的那样：“耶和华啊，求你开我的眼睛，使我看出你律法中的奇妙。”（诗篇 119:18）他已经承诺要用眼药膏涂抹我们的眼睛；而且引导我们是他的职责；他是我们的先知，来教导我们。

4. In the next place, observe that if any man belong to God, he must at one time or other be thus minded as Paul was: to hate all things as vain; to strive on to perfection; to make conscience of the least offences; yea, of idle thoughts and words; of loose, wanton behaviour; to know he is not perfect enough, vigilant enough; to look how far he is short of that pitch of perfection he ought to attain unto; not to content himself that he hath outgone others. These things they shall know either here, in time of trial and temptation, or at the hour of death, when no man ever repented of his goodness or forwardness in religion, nor of his care or constancy in good courses.
其次，要注意，如果有人属于上帝，他必须像保罗一样，时刻保持这样的心态：憎恨一切虚无；追求完美；对最小的过错有良心；对空洞的思想和言语，放纵和淫乱的行为有良心；知道自己还不够完美，不够警觉；看看自己离应该达到的完美程度还差多远；不满足于超过别人。这些事情他们要么在试炼和诱惑的时候，要么在临死的时候知道，因为没有人会为自己在宗教上的善行或积极性，以及对善行的关心和坚持而后悔。

And therefore let us be stirred up to be of the same mind now; and if any man shall think with himself, because God will reveal this, therefore he will neglect means, and stay till God inspires this mind into him, let such take heed: if they love goodness, they will set about it presently; but if they quench the good motions of God's Spirit, God will take his Spirit from such. Beg that God would now change thee, for thou art not master of thy thoughts. If we now put off God till we die, it is just with God to suffer us to forget ourselves. Let us be well affected for the present; and though we see not so clearly as we should do, let us attend the means; and though we cannot grow in religion, yet let us not think it a shame, but allow and uphold such courses, else is our estate desperate.
因此，让我们现在被激励起来，保持相同的心态；如果有人认为，因为上帝会揭示这个，所以他会忽视手段，等待上帝将这个思想灌输给他，那么让这样的人小心：如果他们爱善良，他们会立即着手行动；但如果他们扼杀了上帝的灵感，上帝将会从他们身上撤回他的灵。祈求上帝现在改变你，因为你并不掌控自己的思想。如果我们现在把上帝推迟到死后，上帝就有理由让我们忘记自己。让我们对现在的事情有好的感觉；虽然我们看不到那么清楚，但让我们关注手段；虽然我们不能在宗教上有所进步，但让我们不认为这是一种耻辱，而是支持和维护这样的方式，否则我们的处境就是绝望的。

Observe further this speech, as it is a discovery of a moderate spirit in the apostle. There are some graces that seem in show to cross one another, as zeal and moderation, but they do not. For zeal, when it meets with a fit subject for moderation, can be moderate. Paul condemns not, but hopes; and it is an example for our imitation. Love bears all and hopes all. While God suffers, why should not we suffer? Christ's Spirit will not break the bruised reed, in whomsoever it is. God hath a time for such as we condemn, even as he had a time for us, and therefore we must use all means, waiting if at any time God will give us repentance, 2 Tim. 2:25. Ministers must not be harsh with weak Christians. It is God's work to bow affections, and not man's. And secondly, when we have used all the means we can, we must depend on God's providence; and therefore we are to fetch grounds of toleration and patience towards others from God's love and wisdom, who reveals the seed sometimes long after.
进一步观察这篇演讲，因为它揭示了使徒中的一种温和的精神。有些恩赐似乎在表面上相互矛盾，比如热情和温和，但实际上并不是这样。当热情遇到适合温和的对象时，它可以变得温和。保罗不谴责，而是抱有希望；这是我们要效仿的榜样。爱能包容一切，抱有一切希望。上帝容忍，为什么我们不能容忍？基督的圣灵不会压断那已经受伤的芦苇，无论在谁身上。上帝为我们所谴责的人也有他的时间，就像他为我们安排了时间一样，因此我们必须尽一切努力，等待上帝是否会给我们悔改的机会（提摩太后书 2:25）。牧师们不应对软弱的基督徒苛刻。使情感屈服是上帝的工作，而不是人的工作。其次，当我们尽了一切努力后，我们必须依靠上帝的恩典；因此，我们要从上帝的爱和智慧中寻求对他人的宽容和耐心的根据，因为有时他会在很久之后启示真理的种子。

The papists they check us for want of means to reduce men into unity, and to compound controversies. They brag of the pope's power this way; but it is but a brag. For why do they not conclude their own?
天主教徒指责我们缺乏统一人心和解决争议的手段。他们吹嘘教皇的权力，但那只是吹牛而已。为什么他们自己不得出结论呢？

They are far more happy than the church was in Christ's time: he says, 'Offences must come,' Mat. 18:7. Paul sees there 'must be errors,' 1 Cor. 11:19. He could not compose all. God must reveal it in his time.
他们比基督时代的教堂更加快乐：他说，“必有绊倒的事来到”，马太福音 18:7。保罗看到“必有分门别类的异端”，哥林多前书 11:19。他无法解决所有问题。上帝必须在他的时候揭示。

But how do they compose differences? By excommunication, imprisonment, and death; and this by the censure of an ignorant man perhaps, which is brutish and unfit for the church of God. For our part we want no means; but the effect or success we must leave to God. We are not to force men tyrannically to our opinions in lesser matters, but leave them to God's time of revelation.
但是他们如何解决分歧呢？通过逐出教会、监禁和死亡；而这可能是由一个无知的人的谴责所导致的，这是野蛮和不适合上帝的教会。对于我们来说，我们不需要手段；但是效果或成功我们必须交给上帝。在次要事项上，我们不应强迫人们以暴力方式接受我们的观点，而是将他们交给上帝的启示时刻。

And lastly, As this hope of revelation is promised, so are we to expect it and wait for it; 'for to him that hath, more shall be given,' Mark 4:24. And therefore let them that have beginnings of grace be comforted to walk on; and for those that are not entered, let them not be discouraged. God will reveal. But upon what condition it follows.
最后，正如启示的希望被承诺一样，我们应该期待并等待它的到来；“因为有的还要给他，叫他有余。”（马可福音 4:24）因此，让那些已经有恩典起始的人得到安慰继续前行；对于那些尚未开始的人，不要气馁。上帝会启示。但是，这是有条件的。

VERSE 16
第 16 节

Nevertheless, whereto we have already attained, let us walk by the same rule
然而，无论我们已经达到了什么地步，让我们按照同样的准则前行

The word 'nevertheless,' some read it 'only' (u), as if it were a condition. But it implies both a precept and a condition, shewing that those that look for revelation of further knowledge and goodness they must walk according to that measure of knowledge they have. The word 'rule' implies in general the Scripture, more particularly a company of sound truths concerning faith, love, and hope. There is a great Bible, which is the whole word of God. The little Bible is the grounds of religion; and these are not only to be understood in the book, but comprehended and invested in our understanding and affections; and according to these we must walk. Truth is no guide to us, being only in the book, but as it is seated in the heart.
然而，有些人将“然而”这个词读作“只有”（u），好像它是一个条件。但它既包含了一条规则，也包含了一个条件，表明那些寻求更多知识和善良启示的人必须按照他们所拥有的知识程度行事。 “规则”这个词一般指的是圣经，更具体地说是一系列关于信仰、爱和希望的真理。有一本伟大的圣经，那就是上帝的整个话语。而小圣经则是宗教的基础；这些不仅仅要在书中理解，还要在我们的理解和情感中理解和接纳；我们必须按照这些真理行事。真理对我们来说并不是指引，因为它只存在于书中，而是指引我们的是它在心中的位置。

Doct. But let us come to some observations. First, we may learn that God out of his goodness hath left to his church a rule of faith and manners. There is a rule whereby men must walk, otherwise should we be in a labyrinth of errors continually, having no other light but this torchlight of nature to guide us in this thick darkness wherein we are by nature.
但让我们来谈谈一些观察。首先，我们可以了解到上帝出于他的善良，留给了他的教会一个信仰和行为的规则。有一条规则，人们必须遵循，否则我们将不断陷入错误的迷宫中，只有自然的火炬光照亮我们在这浓密黑暗中的道路。

The properties of this rule are divers. First, It is a fixed and unchangeable rule; and therefore we must bring all to it, not it to all.
这条规则的特性是多样的。首先，它是一条固定且不可改变的规则；因此我们必须将所有事物都适应它，而不是将它适应所有事物。

Secondly, This rule is a perspicuous and clear rule. 'Thy word is a lantern to my steps, and a light to my paths.'
其次，这条规则是一条明确清晰的规则。'你的话是我脚前的灯，是我路上的光。'

Thirdly, This rule is homogeneal. All things therein are spiritual, all holy, all pure; and therefore, when the question is about religion, we must have recourse thereto as the only absolute complete rule. And therefore we must know this rule and then be led by it; for the word 'rule' implies that there must be a thing to be ruled, else what needs rule, or to what use should it serve? An instrument is in vain without use. It is true, many men make religion and Scripture but a mere object of discourse. But their example ought to be no rule to us. If we look to be saved, it must be by walking according to this rule; and therefore a Christian life is no licentious life. Though he be freed from the law, yet must he serve God day and night. Therefore it is that the Christian prospers not nor thrives in this world, because he will not lie, nor swear, nor have a broad conscience, as the children of this world have, that take all occasion and scope to be rich. But a Christian lives by rule. He hath little, and it is blessed to him; for he looks at riches and profits of another kind.
第三，这个规则是同质的。其中的一切都是属灵的，都是圣洁的，都是纯洁的；因此，当问题涉及宗教时，我们必须求助于它作为唯一的绝对完整的规则。因此，我们必须了解这个规则，然后按照它的引导；因为“规则”一词意味着必须有一件事物需要被统治，否则何需规则，或者它应该用于何种用途？一个工具没有用处是徒劳的。诚然，许多人把宗教和圣经只当作纯粹的谈资。但他们的榜样对我们来说不应该成为规则。如果我们希望得救，就必须按照这个规则行事；因此，基督徒的生活不是放纵的生活。虽然他已经从律法中解脱出来，但他必须日夜侍奉上帝。因此，基督徒在这个世界上不会繁荣昌盛，因为他不愿说谎，不愿发誓，也不愿有一个宽容的良心，像这个世界的子民那样，他们利用一切机会和空间来致富。但基督徒是按照规则生活的。他拥有很少，但对他来说是有福的；因为他看重的是另一种财富和利益。

In the second place, we may observe that a Christian walketh by this rule. He thinks it not sufficient to take a step, but keeps a right course stedfastly onward.
其次，我们可以观察到基督徒遵循这个准则。他认为仅仅迈出一步是不够的，而是坚定地保持正确的方向前行。

But how may this be done? may some men say.
但是这该如何做呢？有些人可能会问。

1. I answer: Let us use the means; as first, let us treasure up the word in our consciences. Let us get the rule within us; get the articles of faith and assurance of the promises, and let this be betimes while we are young. It is the ordinary cry, The Scriptures are heard,* they cannot understand them. But what is the reason? They are bred up in earthly businesses, and are stuffed with them So as they find no place for the word; and it is a miracle to see men thus brought up to live by this rule.
我回答：让我们使用这些方法；首先，让我们珍惜在我们的良心中存放的话语。让我们在内心中找到规则；找到信仰和对承诺的确信，并且在我们年轻的时候就这样做。这是一个普遍的呼声，圣经被听到了，他们却无法理解。但是原因是什么呢？他们在世俗事务中长大，被填满了这些事务，以至于找不到留给话语的地方；看到人们被这个规则教养长大而能够依此生活，真是个奇迹。

2. Secondly, When we have once treasured up the knowledge of these things, we must learn to apply them upon several occasions; for where no practice is, there knowledge is idle, and makes us worthy of more stripes. Many have general truths in their minds, but coming to apply them, they find a great want. David knew adultery was a sin, and Peter knew it was dangerous for a man to rely on himself, yet how foully did they fall.
其次，当我们一旦掌握了这些知识，我们必须学会在不同场合应用它们；因为没有实践，知识就是无用的，只会让我们更加应受责罚。许多人心中有一些普遍的真理，但是当要应用它们时，他们发现自己有很大的缺失。大卫知道通奸是一种罪恶，彼得知道一个人依靠自己是危险的，然而他们却犯下了如此严重的错误。

3. Thirdly, Let us compare our experience with our rule. We shall find there is nothing therein but is fulfilled; that there is no suffering but for some sin or other; and that besides heaven hereafter, God rewards particular obedience here with paricular rewards; and particular sin with particular corrections. We shall know that his judgments are not scarecrows. The work of the wicked is accursed, but it shall go well with the righteous; and by this means we shall be encouraged to good and scared from bad courses.
第三，让我们将我们的经验与我们的规则进行比较。我们会发现其中没有一件事情是没有实现的；没有痛苦是没有原因的；除了来世的天堂，上帝也会在此处以特定的奖励回报特定的顺从，以特定的惩罚纠正特定的罪恶。我们会知道他的判断不是稻草人。恶人的工作是被诅咒的，但义人会过得好；通过这种方式，我们会被鼓励去做好事，远离坏的道路。

4. Fourthly, Be inquisitive and watchful over our particular steps. Take and hear admonitions and instructions, and be inquisitive after them. Those that are otherwise minded, no marvel if they, like libertines, spurn against all instruction and advice, and accordingly feel the smart of their ways before they see it.
第四，对我们的具体步骤要求好奇和警惕。接受并听取警告和指示，并对其进行探究。那些思想不同的人，如果他们像放荡不羁的人一样对所有的教导和建议不屑一顾，那也就不奇怪了，他们会在看到之前就感受到自己行为的痛苦。

5. Fifthly, Get a wonderful jealousy over our hearts. We often offend in thoughts and desires, which God, the searcher of the heart, looks into; and we must therefore be jealous of idle thoughts and words, not only of others, for so a hypocrite may be.
第五，让我们的心中充满美好的嫉妒。我们经常在思想和欲望上犯罪，而上帝作为心灵的搜寻者会看到这一切；因此，我们必须对空洞的思想和言语保持警惕，不仅仅是对别人，因为伪君子也可能如此。

Obj. But loose persons will say, Oh, this is an unpleasant course; we must bid all joy farewell when we come to this.
但是放荡的人会说，哦，这是一条不愉快的路；当我们走到这一步时，我们必须告别所有的快乐。

Ans. I answer, No. The ways of wisdom are ways of comfort and pleasure. God approves of them, and our consciences will tell us so, and thereby will fit us for life or death, and will so settle us, that no estate shall be unwelcome to us; and, as Ps. 50:23, 'To such as order their conversation aright God will shew his salvation;' and, as in the text foregoing, 'God will reveal himself more and more,' so as if we be faithful and conscionable in little, we shall have greater matters revealed to us; and contrarily, if we be unfaithful and careless, God will take from us the key of knowledge and the use thereof, and will give us up to foul vices, even sins against nature, as he punished the Gentiles, and to believe lies, as Paul says, 2 Thess. 2:11. And will answer us as he did the idolaters, even according to their multitude of idols, Ezek. 14:4. So as would we have favour in our sins, and teachers that shall bolster us up in them, and not cross our vain courses? God will let us have our heart's desire, but we must know that this is an inevitable way to a desperate estate; and therefore marvel not so much at the loose liver because of his good breeding, for as they desire the ill, so they have, and are justly punished therewith.
答案：我回答，不。智慧的道路是舒适和愉悦的方式。上帝赞同这些方式，我们的良心会告诉我们，从而使我们适应生活或死亡，并使我们安定下来，以至于任何境况对我们来说都不会不受欢迎；正如诗篇 50:23 所说，“凡以正直行为为供物的，我必使他得着我的救恩。”，正如前文所述，“上帝将越来越显现自己”，所以如果我们在小事上忠诚和有良心，我们将会有更大的事情启示给我们；相反，如果我们不忠诚和不在意，上帝将从我们那里夺走知识的钥匙和使用权，并将我们交给肮脏的恶习，甚至违背自然的罪恶，就像他惩罚外邦人一样，并使我们相信谎言，正如保罗所说的，帖撒罗尼迦后书 2:11。他将按照他对偶像崇拜者所做的回答我们，即根据他们众多的偶像，以西结书 14:4。所以，我们想要在我们的罪恶中获得恩宠，以及那些支持我们的教师，而不是反对我们虚幻的行径吗？ 上帝会让我们得到心愿，但我们必须知道这是通往绝望境地的必然途径；因此，不要对放荡的人因为他们的良好教养而感到惊讶，因为正如他们渴望邪恶，他们也会得到，并且受到了应有的惩罚。

Let us mind the same thing
让我们注意同一件事情

Observe here, that we are not only to walk suitable to others, but we must mind the same thing that others of our profession do. So as this is a direction to concord, shewing that a Christian is a member of Christ as his head, and of the mystical body the church. Faith ties him to Christ, love ties him to the body, so as he must walk with Christ and also with the body. He must look to himself first, and then to the body. The ground of this union is laid down here to be first an union of mind and affection, and this must be in good, or else we are brethren in evil. It is no marvel the world complains of want of love, when there is no agreement in the rule of our love, when there is no agreement in the objects of our love. It is not riotous fellowship, but fellowship in the gospel that unites us. Let us mind this same thing, and then we shall affect one another; and because our knowledge doth not extend to every particular alike, let us agree in the main points, and let not less things break us off one from another. If we did walk according to our measure of knowledge in those things wherein we agree between us and the Lutherans, [there] would not be that bitterness of spirit that there is; all censures and distempers would cease. And it is a fault in many Christians, though bred up well in knowledge, yet being of a harsh spirit and nature, while he walks not according to the same rule, and minds not the same things in the main as he should do, he grows to be bitter. As for those that would be sincere, they must endeavour to be united in one, as they have one God, one faith, one baptism; for a Christian loves not to go to heaven alone. And when he is there, he knows he shall be one with Christ and one with the holy saints, and therefore will endeavour to be in perfect unity here. Considering there is no good he hath but he enjoys it as being a member of the body of Christ, he knows it is a horrible thing that members of the same body should fall out one with another; and therefore what shall separate or divide us? Shall infirmities? Alas! We are all sick of this disease, veniam petimus damusque. Are they too hot? We are too cold. Why should we not stoop and yield? Christ he stooped from heaven to us. Shall errors? Why, the time will come God will reveal himself more fully. Shall sin? We know what the apostle saith, Gal. 6:1: 'Those that are spiritual must restore such with the spirit of meekness.' We must not cut off members for every sore. Shall injuries? It is the honour of a man to pass by such. Do we look Christ should forgive us when we will not forgive others? Consider it is the practice of all holy men. Paul 'became all things to all men, if by any means he might win some,' 1 Cor. 9:20, seq. Peter received reproof of him, yet fell not out with him. Some there are of such a perverse spirit, as if they see in any one any infirmity, presently they break into these or the like words, 'I will not be of that man's profession,' thus forsaking all the good in the holy profession because of some weakness in the professors.
请注意，我们不仅要与他人相适应，还必须注意与我们同行业的其他人一样。这是一条关于和谐的指导，表明基督徒是基督作为他的头和神秘的教会身体的一员。信仰将他与基督联系在一起，爱将他与身体联系在一起，所以他必须与基督和身体同行。他必须首先关注自己，然后关注身体。这种联合的基础首先是思想和感情的联合，这必须是在善良中，否则我们就是邪恶的兄弟。当我们的爱的规则没有一致，当我们的爱的对象没有一致时，世界抱怨缺乏爱也就不足为奇了。我们团结的不是放纵的交往，而是福音的交往。让我们关注同样的事情，然后我们就会互相影响；因为我们的知识并不完全相同，所以让我们在主要的观点上达成一致，不要让小事情使我们分开。 如果我们按照我们在其中与路德教徒达成一致的事物的知识水平行走，就不会有那种苦涩的精神了；所有的指责和不适都会停止。许多基督徒都有这样的错误，尽管在知识上受过良好的培养，但由于性格粗暴，当他不按照同样的规则行走，不关注应该关注的主要事物时，他变得愤怒。至于那些想要真诚的人，他们必须努力团结在一起，因为他们有一个上帝，一个信仰，一个洗礼；因为基督徒不喜欢独自去天堂。当他在那里时，他知道他将与基督和圣徒合为一体，因此他将努力在这里实现完美的团结。考虑到他所拥有的一切都是作为基督的肢体的一员而享受的，他知道同一身体的成员之间发生争执是一件可怕的事情；那么是什么会分开或分裂我们呢？是弱点吗？唉！我们都患有这种疾病，我们请求宽恕并给予宽恕。它们太热吗？我们太冷。为什么我们不应该屈服和让步呢？ 基督他从天堂屈身降临到我们这里。错误会发生吗？为什么，时候会到，上帝会更充分地显现自己。罪会发生吗？我们知道使徒所说的，加拉太书 6:1：“属灵的人，若有人偏离正道，你们属灵的人，当用温柔的心把他挽回过来。”我们不应因为每一个伤口就切除肢体。伤害会发生吗？忍让是一个人的荣耀。我们期望基督原谅我们，而我们却不原谅别人吗？请考虑这是所有圣洁之人的实践。保罗在哥林多前书 9:20-22 中说：“我向犹太人，成为犹太人，为要得犹太人；向律法以下的人，成为律法以下的人，为要得律法以下的人；向没有律法的人，如同没有律法的人，为要得没有律法的人；向软弱的人，成为软弱的人，为要得软弱的人。”彼得曾受到他的责备，但并没有与他争吵。有些人有着如此执拗的心灵，如果他们在任何人身上看到一点弱点，立刻就会说出这样或类似的话：“我不会加入那个人的行业”，因此抛弃了所有圣洁行业中的好处，只因为其中的一些从业者有些弱点。

If they will needs be separating, let them separate from the world, from scandalous, careless, riotous persons, else Satan rules in division. He knows he is best able to deal with them that are alone, and therefore draws Eve from Adam, and one Christian from another, and so quickly overcomes them. If in company one fall, another may help him up; if he be cold, another may warm him by exhortation and example.
如果他们需要分开，让他们与世隔绝，远离丑闻、粗心和放荡的人，否则撒旦就会在分裂中统治。他知道他最擅长处理那些孤独的人，因此将夏娃从亚当身边带走，将一个基督徒从另一个基督徒身边带走，然后迅速地征服他们。如果在一群人中有人跌倒，另一个人可以帮助他站起来；如果他感到寒冷，另一个人可以通过劝告和榜样来温暖他。

Consider, therefore, who are best minded, and mind the best things with them. If we find we have attained to a greater degree in grace than others, endeavour to bring them to us. The communion of saints is an article of our faith. Every one believes it, but few knows what it means; and therefore no marvel they desire it not.
因此，请考虑那些心态最好、与他们一起关注最好事物的人。如果我们发现自己在恩典方面比别人更有成就，努力把他们带到我们这里来。圣徒的交通是我们信仰的一部分。每个人都相信它，但很少有人知道它的意义；因此，他们不渴望它也就不足为奇了。

VERSE 17
第 17 节

Brethren, be followers together of me
弟兄们，一同跟随我

These words contain another exhortation, with a friendly compellation, which I pass over, having heretofore had often occasion to speak of it. The exhortation is to imitation of the apostle, 'follow me.' And because I cannot ever be with you, therefore follow those among you that walk as I do.
这些话包含了另一个劝告，带有友好的称呼，我不再赘述，因为我以前经常有机会谈论它。劝告是模仿使徒的行为，“跟随我”。因为我不能时刻与你们在一起，所以跟随那些像我一样行事的人。

Whence we learn, that together with the rules of religion we must propound God's graces in us, as examples for others to imitate; and this arises not from pride, but from confidence of truth and holiness in our own hearts and conversations; and religion maketh this a virtue and duty, without which it were boasting; and so it doth many things, of themselves not seemly, very fitting. David's dance was in worldly esteem counted but folly, yet having respect to God's glory is commendable. And therefore we must not be captious when we see such things in others, that men ordinarily count indiscretion. But mark their ground, and by it esteem of them, and accordingly follow such. 'Be ye followers of me,' saith St Paul; that is, observe what my doctrine is, and what I do and acknowledge, follow and imitate me. The apostle's doctrine consists chiefly of three heads; whereof the first, concerning our natural condition, as Rom. 1st, 2d, 3d chapters, and Eph. 2. And the second, concerning our remedy by Christ Jesus, God and man, being king, priest, and prophet, as in the Hebrews. And the third, the manner how Christ is become ours by imputation, and is laid hold on by faith, which is given to us by God, who being unchangeable and true, we persevere in this rule and course of obedience, by the mercies of God, though with many combatings and strivings, even to fulness of glory. The apostle's example see in part in this chapter, in holiness of life and death to sin, and esteem of the goods of this world as base. In the Acts see his pains in the ministry, his calling, his heavenly and holy mind in the next verse.
我们从中得知，除了宗教规则外，我们还必须将上帝的恩典展示在我们身上，作为他人模仿的榜样；这并不是出于骄傲，而是出于对自己内心和行为中真理和圣洁的信心；宗教使这成为一种美德和责任，没有这一点就是自夸；宗教还使许多本身不合适的事情变得合适。大卫的舞在世俗的评价中被认为是愚蠢的，但出于对上帝荣耀的尊重是可赞美的。因此，当我们看到别人做这样的事情时，我们不应该挑剔，这些事情通常被认为是不慎重的。但要注意他们的立场，并根据它们来评价他们，并相应地追随他们。圣保罗说：“你们要效法我”，也就是说，观察我的教义，观察我所做的和承认的，追随和模仿我。使徒的教义主要包括三个方面；第一，关于我们的自然状态，如罗马书第一、二、三章和以弗所书第二章。第二，关于我们在基督耶稣里的救赎，他既是上帝又是人，是国王、祭司和先知，如希伯来书所述。 第三，基督如何通过归咎于我们，并通过上帝赐予我们的信仰来被我们所拥有，上帝是不变和真实的，我们凭借上帝的怜悯坚持这种服从的规则和方式，尽管经历了许多战斗和奋斗，直到充满荣耀。在这一章中，可以部分看到使徒的榜样，他以圣洁的生活和对罪恶的死亡，以及对这个世界的财富的低估。在使徒行传中，可以看到他在事奉中的辛劳，他的呼召，以及在下一节中他的天上和圣洁的心思。

And therefore, let us read these often, and consider them. They are an excellent glass, that will transform us into an holy form and fashion. Many things there are in him that are extraordinary and not imitable. He wrought in another calling for his living. He was an apostle, had extraordinary gifts by revelation, and indeed not so much by study as the ministers of the gospel now, to whom God gives gifts, but in the faithful and painful* use of the means; and therefore are they not bound to imitate the apostle in this thing as in other things which he did as an apostle?
因此，让我们经常阅读并思考这些。它们是一面优秀的镜子，能将我们转化为一种神圣的形态和风格。他身上有许多非凡而不可模仿的品质。他在另一个职业中谋生。他是一个使徒，通过启示获得了非凡的恩赐，实际上并不像现在的福音传道者那样通过学习获得恩赐，而是通过忠诚和辛勤地运用手段；因此，他们在这一点上不必像使徒一样模仿他，而是在其他使徒所做的事情上模仿他？

But to proceed to particulars. Imitation implies four things:
但是要继续讨论细节。模仿意味着四个方面：

First, A doing that which another doth.
首先，A 做了另一个人所做的事情。

Second, A doing it in the same manner.
其次，A 以相同的方式进行。

Third, A doing thereof grounded upon the same affections, not as in a stage play, where he that acteth the person of a king is often a varlet. But it implies such an imitation as is in a child, that endeavoureth to be like the father in disposition as well of mind as of body.
第三，其中一种行为是基于相同的情感，不像在舞台剧中，扮演国王角色的人常常是个无赖。但它意味着一种像孩子那样的模仿，孩子努力像父亲一样在思想和身体上相似。

Fourth, It implies a doing, studio imitandi, with an earnest desire to be like him. For he that doth that which God commands, and not as expressing his desire of imitation, he is no follower; and therefore in all our actions we ought to desire to be like God, and endeavour to express in action what we desire; and to this end we are to search for examples and patterns in the Scripture, for those that are more excellent. For the most excellent in all kinds are the best rules for others; and because in many things we offend all, let us follow the examples of men no further than they follow Christ, 1 Cor. 11:1. And it was one end of Christ's incarnation, that he might be an example unto us. 'As I, your Lord and Master, have washed your feet, so ye ought to wash one another's feet,' John 13:14; 'and learn of me, for I am meek,' Mat. 11:29.
第四，这意味着一个行动，模仿的工作室，怀着真诚的渴望成为像他一样的人。因为那些只是按照上帝的命令行事，而不表达他们模仿的愿望的人，并不是真正的追随者；因此，在我们的一切行动中，我们应该渴望成为像上帝一样的人，并努力通过行动来表达我们的愿望；为了达到这个目的，我们应该在圣经中寻找更优秀的例子和模式。因为在各种事情上，最优秀的人是其他人的最好的榜样；而且因为我们在许多事情上都会犯错，所以让我们只在他们追随基督的程度上追随人的榜样，哥林多前书 11:1。基督降世的一个目的就是要成为我们的榜样。“我作为你们的主人和导师，洗了你们的脚，你们也当彼此洗脚。”约翰福音 13:14；“向我学习，因为我温柔谦卑。”马太福音 11:29。

Hence we may gather the ground why we have not only rules in Scripture to live by, but also examples. For, first, they shew that the things commanded are possible to be done. Then they shew us the way and means more plainly, how to do them. Thirdly, they shew how graceful and acceptable they are when they are done. So as the Scriptures are not penned altogether in a commanding fashion, but have mingled sweet alluring examples. For there are four ways of teaching: rule, reason, similitudes, and examples. The two former enjoins, but works not on the affections. Similitudes are but slight; only examples conforms us in a most sweet alluring manner.
因此，我们可以得出结论，为什么圣经中不仅有生活规则，还有示范。首先，它们表明所命令的事情是可以做到的。然后，它们更明确地告诉我们如何去做。第三，它们展示了当这些事情完成时是多么优雅和可接受的。因此，圣经并不完全以命令的方式书写，而是融合了甜美的引诱性示范。因为教导有四种方式：规则、理由、类比和示范。前两种只是命令，不能触动情感。类比只是轻微的，只有示范以最甜美的引诱方式使我们改变。

Use 1. And therefore we ought to be exemplary, as to follow others, and especially those that are above others. They should be burning and shining lights, as stars giving light to passengers in the darkness of this world. To this end observe some means. And,
因此，我们应该以身作则，追随他人，尤其是那些高于他人的人。他们应该是燃烧和闪耀的光芒，就像星星在这个世界的黑暗中为旅客提供光明。为了达到这个目的，请注意一些方法。

Direct. 1. First, Reverence not only the eye of God but of weak Christians, maxima debetur puero reverentia (v). We are to be awful of our carriage, that We may give no ill example to them; and to this end we are to know that we should give account for those sins that we either cause or suffer others to fall into if we may hinder them. Give therefore no offence or scandal to the little ones.
首先，不仅要敬畏上帝的眼睛，还要敬畏虚弱的基督徒的眼睛，最大的敬畏应该给予孩子（v）。我们应该对自己的行为感到敬畏，以免给他们带来不良的榜样；为了达到这个目的，我们应该知道，如果我们可以阻止他人犯罪，我们应该为我们所引起或容忍的那些罪行负责。因此，不要给小孩子们带来任何冒犯或诱惑。

Direct. 2. Labour to deny ourselves in liberties, especially when we are in the presence of such as will take scandal; and to this end labour for the grace of love, which will cause us to endure much, and put up many things which we count injuries.
直接。2. 努力在自由方面克制自己，尤其是当我们在那些会引起争议的人面前时；为此，努力获得爱的恩典，这将使我们能够忍受很多事情，并容忍我们认为是伤害的事情。

Direct. 3. Thirdly, In our carriage we are so to demean ourselves that we value, esteem, and respect those with whom we converse; for else our actions being visible to others, they will seem to be done out of a self-respect, and so will not affect or work on them. Grace will teach us to honour the meanest, as those that may be dearly beloved of God, who also may excel us in many excellent qualities, and in some kind of grace may also go beyond us.
直接。3. 第三，我们在交往中要表现得如此，以至于我们珍视、尊重与我们交谈的人；否则，我们的行为对他人来说是可见的，他们会认为我们是出于自尊而行动，因此不会对他们产生影响或作用。恩典将教导我们尊重最卑微的人，因为他们可能是上帝深爱的人，他们在许多优秀品质上可能超过我们，在某种恩典方面也可能超过我们。

Use 2. Secondly, If we be bound to give good example, then woe to the world for offences. What shall become of those who wound and vex continually the hearts of those with whom they converse? Many are in hell, propter alienum peccatum. In the eyes of God, who knows the heart and intentions, sin is committed before it be acted, and therefore it is all one whether thou committest it or not. But it is not thus before men; for when it is committed it turns to scandal, and opens the enemies' mouths, and grieves the Spirit of God in his children. The prophets complain hereof; and we may observe God correct his children most to keep them from scandalising others, and that others may beware of scandal. So David's sin was pardoned, yet because he gave scandal the child died.
其次，如果我们被迫树立良好的榜样，那么对于犯罪的世界来说是可怕的。那些不断伤害和困扰与他们交往的人的心灵的人将会怎样呢？许多人因为别人的罪而下地狱。在上帝的眼中，他洞察人心和意图，罪在行动之前就已经犯下，所以你是否犯罪并不重要。但在人们面前并非如此；因为当罪行发生时，它会变成丑闻，引起敌人的议论，悲伤上帝在他的子民中的圣灵。先知们对此抱怨；我们可以观察到上帝最常纠正他的子民，以防止他们引起他人的丑闻，并让他人警惕丑闻。所以大卫的罪虽然得到了宽恕，但因为他引起了丑闻，他的孩子死了。

Use 3. Thirdly, As we must give good example, so we must endeavour to take good from others' example; and to this end,
使用 3. 第三，由于我们必须树立良好的榜样，所以我们必须努力从他人的榜样中汲取好处；为此，

1. First, We must eye them, and pry into their actions; for this end hath God left us a continual succession of examples.
首先，我们必须审视他们，并窥探他们的行动；因为为了这个目的，上帝给我们留下了一个不断延续的例子。

2. Secondly, We must eye them not to observe their weaknesses, to uncover their shame; for this is a poisonous disposition, proceeding even from the devil. Neither are we to observe them, thereby to take liberty to the flesh from their ill example; but we are to eye them as we view glasses, to deck and adorn ourselves by them, and to compose ourselves in a good course.
其次，我们必须留意他们，不去观察他们的弱点，揭露他们的羞耻；因为这是一种有毒的心态，甚至来自魔鬼。我们也不应该观察他们，以此为借口纵容自己的肉欲，而是要像看镜子一样留意他们，通过他们来装饰和美化自己，并使自己走上正确的道路。

3. Thirdly, In imitation we are to observe the best, and the best of the best, and not to compare ourselves with those that are inferior to us. For he that thinks himself good by comparison, he is not good, as a runner will not conclude he runs swiftly, because he hath outrun a lame man. And therefore St Paul says elsewhere, 'Brethren, follow me as I follow Christ,' 1 Cor. 4:16, propounding to himself the most excellent pattern of all, Christ Jesus. Contrariwise he blames the Corinthians because they measured themselves by themselves, 2 Cor. 10:12.
第三，模仿中我们应该观察最好的，最好的中的最好的，而不是与比我们差的人比较。因为那个通过比较认为自己很好的人，并不是真的很好，就像一个赛跑者不会因为他超过了一个跛脚的人而认为自己跑得很快一样。因此，保罗在其他地方说：“弟兄们，你们要效法我，像我效法基督一样。”（哥林多前书 4:16），他给出了最卓越的榜样，基督耶稣。相反，他批评哥林多人因为他们用自己来衡量自己（哥林多后书 10:12）。

4. Fourthly, We must learn truths before we practise, for the best have their blemishes. So that we must learn to know how to avoid them. The papists urge us with the succession and universality of their church. No, say we, it is the doctrine that must try the church, whether it be true or false, for men are mensura mensurata. It is the doctrine is mensura mensurans, the measure measuring, whereby our actions ought to be squared and framed aright. The papists urge us with an implicit faith. Alas! what example, what imitation can there be, when they know not what to imitate? They know not what the church believes, and yet they must believe as the church believeth.
第四，我们必须在实践之前学习真理，因为最好的事物也有缺陷。因此，我们必须学会如何避免它们。天主教徒以他们教会的继承和普遍性来敦促我们。不，我们说，必须通过教义来审视教会，无论它是真是假，因为人是被测量的尺度。教义是测量的尺度，我们的行动应该按照它来规划和调整。天主教徒以盲从的信仰来敦促我们。唉！当他们不知道要模仿什么时，还能有什么榜样、什么模仿呢？他们不知道教会相信什么，却必须相信教会所相信的。

5. Fifthly, We must labour to have soft hearts, sanctified with grace and mollified, for a stony hard heart will receive no impression; and to this end are we to use the means, to embrace the word, to receive the sacraments, and to pray that God would open our eyes and soften our stony hearts.
第五，我们必须努力拥有柔软的心灵，以恩典圣化并变得温和，因为硬如石头的心灵无法接受任何印记；为此，我们要运用方法，接纳上帝的话语，领受圣礼，并祈求上帝开启我们的眼睛，使我们的心灵变得柔软。

6. Sixthly, We are to look to every one that hath any good thing worthy of imitation, as those that delight in gardens, where they hear of any choice flowers, they will have a slip for their own garden. Thus it should be with us; where we see any flower of any grace, get that and place it in our own gardens. In every Christian there is something imitable, and something that may further us; and therefore this apostle longed to see the Romans, that he might be comforted by their faith, Rom. 1:12. It is with the church as with the firmament, ever some are rising and some are setting. Let us look to the stars of our time, and walk by their light. It is not enough that we can commend the martyrs, for that is ordinary, as it was with the Jews in Mat. 23:29. Though they builded the sepulchres of the prophets, if they had been alive together with them, they would have persecuted them; and therefore Christ saith, 'They killed the prophets.' And the ground of it is because it is a dishonour to God not to take notice of his goodness and glorious graces in others; and therefore if the stars do praise him, surely these stars must much more set forth his glory, that being of themselves sinful wretched men, by his power are made glorious lights for others to walk by.
第六，我们要寻找每一个拥有值得效仿的好品质的人，就像喜欢花园的人一样，当他们听说有什么好的花朵时，他们会为自己的花园取一株。对我们来说也应该如此；当我们看到任何有恩典的花朵时，就要取来放在我们自己的花园里。在每个基督徒身上都有可效仿的东西，也有可以帮助我们的东西；因此，这位使徒渴望见到罗马人，好让他因他们的信心得到安慰，罗马书 1:12。教会就像天空一样，有些人在升起，有些人在落下。让我们注视我们这个时代的明星，并按照他们的光行走。我们不能仅仅赞美殉道者，因为那是平常的，就像马太福音 23:29 中的犹太人一样。虽然他们为先知修建坟墓，但如果他们与先知们一起活着，他们会迫害他们；因此，基督说：“他们杀害了先知。”这是因为不注意他在他人身上的恩慈和荣耀是对上帝的不敬；因此，如果星星赞美他，那么这些星星必定更能展示他的荣耀，因为他们本身是罪孽深重的人，却因着他的力量而成为他人引导的光辉。

7. And in the seventh place, In things whereof there is no certain rule to direct us, we ought to imitate the example and custom of the most holy and sober sort. As in apparel much question is, what sort, what fashion is most to be imitated, let the most sober and moderate of thine own rank be guide unto thee. It is singularity to differ from such, with a desire to be noted, and it savours of pride; and such shall be condemned by their examples, even as Noah condemned the old world.
第七点，对于没有确切规则指导我们的事情，我们应该效仿最圣洁和节制的人的榜样和习惯。就服装而言，有很多问题，比如应该模仿哪种类型、哪种风格，让你自己等级中最节制和适度的人来指导你。与这样的人不同，希望引人注目，这是独特的，也带有傲慢的味道；这样的人将被他们的榜样所谴责，就像挪亚谴责了古代世界一样。

Use. For use of all this, learn hence what is the best succession. That is the best and surest note of succession which is both in doctrine and example. Local succession is nothing. They are the children of Abraham that do the works of Abraham. They are Jews which are Jews inwardly in the spirit. The papists they cry out against us we have no succession, but it is they have no succession. Their doctrine everywhere crosses the doctrine of the ancient Church of Rome. Their practice is without precedent. What precedent have they for rebellion, for their equivocation, and the like? They follow, indeed, but as corruption doth generation.
使用。为了使用所有这些，从中学到什么是最好的继承。那是最好和最可靠的继承的标志，既在教义上又在实例上。地方继承无关紧要。亚伯拉罕的子孙是那些行亚伯拉罕之事的人。他们是内心属灵的犹太人。天主教徒们对我们喊冤说我们没有继承，但事实上是他们没有继承。他们的教义无论在哪里都与古罗马教会的教义相悖。他们的实践没有先例。他们有哪些叛乱的先例，哪些模棱两可的先例等等？他们确实在追随，但就像腐败产生腐败一样。

VERSE 18
第 18 节

For many walk, of whom I have told you often
对于许多人来说，我经常告诉过你们的

These words contain a reason of Paul's exhortation; and from the connection we may observe, that where truth is, error is. Where wheat is there are tares. Walk as I do, for there are many with whom ye converse that walk as enemies to the cross of Christ. Our enemies tell us, because of our errors we are not the true church. They may better conclude contrarily, that because we have some few errors, therefore there is a true church amongst us. Where truth is there will be opposers, and therefore we are not to be scandalised hereat. The skill and courage of a Christian is seen most where truth is in danger, as the goodness of a pilot is seen specially in a tempest.
这些话包含了保罗劝勉的原因；从上下文可以看出，真理存在的地方也会有错误。麦田里有稗子。像我一样行走，因为你们与之交往的许多人行走的方式是与基督十字架为敌。我们的敌人告诉我们，因为我们有错误，所以我们不是真正的教会。他们更应该相反地得出结论，因为我们有一些错误，所以我们中间有一个真正的教会。真理存在的地方必然会有反对者，因此我们不应该因此而感到惊讶。一个基督徒的技能和勇气在真理面临危险的时候表现得最为明显，就像一个船长的善良在暴风雨中表现得特别明显。

The papists will not have the word read in the vulgar tongue. Why? Because they say many errors will thence arise, while the common people understand it not. They may as well argue, because there is much deceit, therefore I will not buy nor sell. St Paul was of another mind. He would preach at Ephesus, 'for a great door and effectual was opened,' though he knew there were 'many adversaries,' 1 Cor. 16:9.
天主教徒不愿意用通俗的语言阅读圣经。为什么？因为他们说这样会产生许多错误，因为普通人不理解。他们可能会争辩说，因为有很多欺骗，所以我不会买卖。但圣保罗的想法不同。他在以弗所传道，因为有一个“大门和有效的机会”，尽管他知道有“许多敌人”，哥林多前书 16:9。

In the next place, observe he saith, 'many there were,' meaning of the better and more eminent sort, that is, of teachers. A pitiful thing, that in the golden times of the church the chief leaders of the church should be misled; and therefore we are not to wonder that we should find it thus, and therefore we must not be scandalised by the multitude. One Micaiah is better than four hundred false prophets; and therefore we must not number the followers, but weigh them aright (w).
在接下来的地方，注意他说，“有许多人”，意思是更好、更杰出的那种人，也就是教师。在教会的黄金时代，教会的主要领导者竟然会被误导，这是可悲的事情；因此，我们不应该对我们发现的这种情况感到惊讶，也不应该因为人数众多而感到震惊。一个米该亚胜过四百个假先知；因此，我们不应该计算追随者的数量，而是要正确地权衡他们。

To proceed. He saith there are 'many.' He nameth none in particular, yet no doubt but noted scandalous persons may and ought to be particularly named, that others may take notice and heed of them; yet this must be warily done. The apostle curses the coppersmith, but only names Demas. Those that are weak must be gently touched; those that are obstinate and scandalous must be plainly made known; and this draweth some of our writers particularly to lay open the vices and falsehoods of those that are obdurate, and therefore we must not take scandal thereat, it arising from a zealous care of God's church, not of malice.
继续进行。他说有“许多”。他没有具体提到任何人，但毫无疑问，应该特别提到那些有名誉问题的人，以便其他人能够注意和警惕他们；然而，这必须小心进行。使徒咒骂了铜匠，但只点名了底马。对于软弱的人，必须温和地触及；对于固执和有名誉问题的人，必须明确地公之于众；因此，我们的一些作家特别揭示了那些顽固者的恶习和谎言，我们不应该因此而感到愤慨，因为这是出于对上帝教会的热切关怀，而不是出于恶意。

In the next place, he saith he told them 'often.' The apostle was affectionately bent for their good, and therefore to write the same things often to them it was not grievous to him, seeing to them it was false.* For the nature of man is very dull in conceiving of things that belong to salvation, and their memories are but brittle. If therefore we do often inculcate and lay open the danger of that whorish religion long since condemned, it must be well taken in these times, especially wherein men are so secure, daring to venture on anything, yea, to go to their masses, upon pretence of their strength, that they can come away without being defiled.
在接下来的地方，他说他告诉他们“经常”。使徒为了他们的利益而深感关切，因此对他们经常写同样的事情并不困扰他，因为对他们来说那是虚假的。因为人的本性对属于救赎的事情非常迟钝，他们的记忆也很脆弱。因此，如果我们经常强调和揭示那种早已被谴责的淫乱宗教的危险，尤其是在这个时代，人们如此安逸，敢于冒险去做任何事情，甚至以他们的力量为借口去参加弥撒，声称他们可以不被玷污地离开。

And now tell you weeping
现在告诉你哭泣

As if he should have said, if nothing else will make you beware, yet let my tears move, my tears proceeding from grief and compassion of the miserable estate of such teachers, and of such as are led by them.
仿佛他应该说，如果没有其他事情能让你警惕，那么让我的眼泪感动你吧，这些眼泪源自对这些可怜的教师及被他们引导的人的悲痛和同情。

Affections therefore are lawful, yea, necessary in God's children. All actions in God's worship are esteemed according to the affections that they are done with. We are as we love, not as we know. What is the life of a Christian but the performance of things with courage, delight, and joy? And therefore the strongest Christians have strongest affections. For religion doth not harden the heart, but mollifies it; and regeneration doth not take affections away, but restores them sanctified and pure.
因此，情感在上帝的子民中是合法的，甚至是必要的。在上帝的敬拜中，所有的行动都根据所带有的情感而被认为是重要的。我们是因为我们爱而存在，而不是因为我们知道。一个基督徒的生活不就是勇敢、愉悦和喜乐地履行事物吗？因此，最坚强的基督徒拥有最强烈的情感。因为宗教并不使心变硬，而是使其变得柔软；重生并不带走情感，而是使其恢复并得以圣化和纯洁。

But to come particularly to the matter here. He is compassionate, and so compassionate as his natural constitution will admit; he expresseth this with tears, which ariseth from grief for something within ourselves, or by reason of sympathy with others for some danger that they are in, or like to fall into.
但是特别谈到这个问题。他是富有同情心的，尽其自然构造所能容纳的同情心；他用眼泪表达这种同情心，这是因为我们内心的某种悲伤，或者因为对他人面临的某种危险或即将陷入危险的同情。

Reason 1. The reasons hereof are, because they are led by the Spirit of Christ, who was all made of compassion; for he wept for his friends, for Lazarus, and for his enemies. 'O Jerusalem, Jerusalem, how often would I have gathered you, and you would not.' He was tender in bearing the infirmities of his weak disciples and of weak women. His compassion was such as drew him to the lowest degree of humiliation to free us from danger.
原因 1. 这里的原因是因为他们被基督的圣灵引导，基督是充满怜悯的；因为他为他的朋友、为拉撒路和他的敌人哭泣。'耶路撒冷啊，耶路撒冷啊，我多次愿意聚集你，你却不愿意。'他对待他软弱的门徒和软弱的妇女是温柔的。他的怜悯使他降卑到最低的程度，以解救我们脱离危险。

Reason 2. Secondly, The saints have clear sanctified judgments to apprehend true causes of remorse. They know what danger is, as Paul saw here that the sheep were in danger of wolves, and saw the danger so much the greater by how much they saw not the danger they were in.
原因 2. 其次，圣徒们具有清晰的神圣判断力，能够理解悔恨的真正原因。他们知道危险是什么，正如保罗在这里看到羊群面临狼的危险，并且看到危险的程度越大，他们就越看不到自己所处的危险。

Reason 3. Thirdly, The saints have their hearts broken with sense and feeling of Christ's compassion in their hearts, and so are mollified, expressing it outwardly towards their brethren; contrarily, the wicked never felt any remorse or pity of Christ in them, and therefore know not what compassion means, so as their mercies are cruelties. Use this as a note whereby we may discern of our Christian estate; for surely where there is no compassion there can be no excellent estate.
原因 3. 第三，圣徒们的心被基督的怜悯所打动和感受，因此他们心软，对弟兄姐妹表达出来；相反地，恶人从未在他们内心感到任何悔恨或怜悯基督，因此他们不知道什么是怜悯，所以他们的仁慈是残忍的。将此作为一个标志，我们可以辨别出我们的基督徒身份；因为确实在没有怜悯的地方，就不可能有卓越的状态。

Again, From the apostle's object of compassion and weeping observe, that spiritual evil and danger is the most proper object of Christian compassion. Paul he pities not himself because of his fetters he was in, but it was the bonds of sin made him cry, 'O wretched man that I am, who shall deliver me from the body of this death?' Rom. 7:24. And good reason, for these spiritual evils of error in judgment, hardness of heart, security, seared conscience, and the like, they lead us the assured way to damnation, as it is said in the words following, 'whose end is damnation.' Contrarily, outward crosses being sanctified to us, they bring us to heaven, as it is 1 Cor. 11:32, 'We are chastened of the Lord, that we should not be condemned with the world.' For those crosses are occasions of good affections, purging the heart from deadness and fleshly trust, they draw us to God; and therefore spiritual danger is the proper object of pity. It is otherwise with us. We lament Christian bloodshed. But how many souls are carried into error daily, turned to popery, and no remorse, no pity! There is great need thereof both in the magistrate and the minister, that they should be moved to provide remedies against such mischiefs.
再次，从使徒对悲悯和哭泣的关注中可以看出，精神上的邪恶和危险是基督徒悲悯的最适当对象。保罗并不因为自己身陷囹圄而怜悯自己，而是因为罪的束缚使他呼喊：“我这个人有祸了！谁能救我脱离这取死的身体呢？”（罗马书 7:24）。这是有充分的理由的，因为这些精神上的邪恶，如错误的判断、心硬、安逸、良心麻木等，它们将我们确切地引向灭亡，正如后文所说：“他们的结局就是沉沦。”相反，经过神圣化的外在十字架将我们带到天堂，正如哥林多前书 11:32 所说：“我们被主惩治，免得和世人一同定罪。”因为这些十字架是善感情的机会，净化心灵，使我们远离死气沉沉和肉体的依靠，它们将我们带向上帝；因此，精神上的危险是怜悯的适当对象。对我们来说情况则不同。我们为基督徒的流血而悲叹。但是每天有多少灵魂被带入错误，转向罗马教，却没有任何懊悔，没有怜悯！ 在执法者和部长中都有迫切的需要，他们应该被激励采取措施来对抗这种危害。

And let us be far from envying such as are in ill courses; let their outward pomp be never so great, rather lament their misery. Alas! poor souls, how are they hurried, nay, do willingly run to destruction, while they are blinded with those idle shows of vanity.
让我们远离嫉妒那些走上邪路的人；不管他们外表上多么华丽，我们宁愿为他们的不幸而悲叹。唉！可怜的灵魂，他们是如何被冲动，甚至自愿走向毁灭的，而他们却被那些虚荣的表象所蒙蔽。

But much more miserable is their estate that draw on others to mischief, that are brethren in evil. What other end can they look for but to be as tares bound up and cast into the depth of hell, being guilty of as many men's deaths as they are of ill examples in their past life?
但更加可悲的是那些利用他人进行恶行的人，他们是邪恶的同胞。他们能期待什么结果呢？除了被捆绑成为麦穗并投入地狱深渊之外，他们还要为过去生活中的恶劣示范而负罪，就像他们负有许多人的性命一样。

But for ourselves, let not our souls come into their secrets; let us mourn at the lewdness of some, and the danger of all. And to this end let us consider duly the afflictions of Joseph, taking heed of sensualities, which, as Hosea saith, taketh away the heart, Hosea 4:11. Moses saw the misery of his brethren, and pitied them; so should we consider of the danger of popery, of schism, and rebellion: and this will break our hearts, and cause us, with Jeremiah, to mourn in secret for the sins of the times, Jer. 13:17.
但对于我们自己来说，让我们的灵魂不要涉足他们的秘密；让我们为一些人的淫乱和所有人的危险而哀悼。为此，让我们认真考虑约瑟的苦难，谨防淫乱，正如何西阿所说的，淫乱夺去了人的心，何西阿书 4:11。摩西看到了他的兄弟们的苦难，并怜悯他们；所以我们应该考虑天主教的危险，分裂和叛乱的危险：这将打破我们的心，并引起我们像耶利米一样，为时代的罪恶而暗自哀悼，耶利米书 13:17。

They are the enemies of the cross of Christ
他们是基督十字架的敌人

In these and the following words is a description of these inordinate walkers which the apostle speaketh of. They are described by their disposition: first, outwardly, 'that they are enemies to Christ's death.' Then inwardly, 'Their belly is their God, they glory in their shame, and they mind earthly things.' Then by their end, which is 'damnation.' They are pointed out and described to us, to the end we might take notice of them. By the cross is not meant the sign of the cross, as the papists fondly imagine, but Christ's death on the cross, whereby was made satisfaction and redemption and reconciliation.
在这些话语中，描述了使徒所说的这些过度行走者。他们的性格被描述为：首先，外在地，“他们是基督死的敌人。”然后内在地，“他们的肚子是他们的神，他们以他们的羞耻为荣，他们关注地上的事物。”然后通过他们的结局，“他们将受到谴责。”他们被指出和描述给我们，以便我们能够注意到他们。十字架并不是指十字架的标志，正如天主教徒幻想的那样，而是指基督在十字架上的死，通过这个死，得到了满足、救赎和和解。

1. The enemies of this cross are, first, such as added hereto the ceremonial obedience to the law and their own satisfactory* works.
这十字架的敌人首先是那些将仪式性顺从法律和他们自己令人满意的行为加入其中的人。

2. Secondly, Such as are carnal, denying the power of Christ's crucifying in not crucifying their affections.
其次，像那些属肉体的人，否认基督的权能，没有将他们的情感钉在十字架上。

3. Thirdly, Such as could not endure or suffer for the testimony of Christ's crucifying; and therefore to avoid persecution, they pressed circumcision with Christ, and so were enemies to his cross, Gal. 6:12. Such were the enemies thereof then, and such have we now of the papists; let them brag never so much of their esteem and reverence they give to the sign thereof. While they seem to kiss it, they betray it Judas-like. For while they teach merits, satisfaction in purgatory, indulgences, and the like, they make the cross of Christ of none effect, which is only and wholly sufficient in itself.
第三，那些不能忍受或为基督受难作证而遭受苦难的人；为了避免迫害，他们强调基督的割礼，并且对他的十字架持敌对态度，加拉太书 6:12。那时的敌人就是这样，现在的天主教徒也是如此；不管他们多么夸耀对这个标志的尊重和崇敬。当他们似乎亲吻它时，他们像犹大一样背叛了它。因为当他们教导功德、炼狱中的赎罪、赎罪证书等等时，他们使基督的十字架失去了效力，而这十字架本身是唯一而完全足够的。

And whereas they say they do add, they take nothing from the sufficiency of Christ:—
而且他们说他们确实增加了，但并未削弱基督的充足性：-

I answer, Circumcision was added here by those, who are notwithstanding condemned. For as to join poison with wholesome meat takes away the nourishment of the meat, so if we be circumcised, Christ shall profit us nothing; and grace is no grace where there is merit, Rom. 11:6. Again, consider the equity thereof in natural reason. Can it be thought likely that God should become man, to do anything which lies in the power of man to patch up and make good, or else it is insufficient? Shall finite corrupt man be able to make an infinite work perfect. No. God will not give his glory to another; and will he part with his glory in this great work, which propounds his glory as the main end thereof? Eph. 1:6, 12.
我回答说，割礼是被那些被定罪的人添加进来的。因为就像将毒药与健康的食物混合在一起会削弱食物的营养一样，如果我们受了割礼，基督对我们就没有益处；而恩典在有功德的地方就不再是恩典，罗马书 11:6。再者，从自然理性来看，这是公平的吗？难道可以认为上帝会成为人，去做任何人类可以修补和完善的事情吗？有限的腐败的人能够使无限的工作变得完美吗？不，上帝不会将他的荣耀给别人；他会在这个伟大的工作中放弃他的荣耀吗？而这个工作的主要目的就是宣扬他的荣耀，以弗所书 1:6, 12。

4. Fourthly, There are another sort of enemies, such as cast not themselves on the merits of Christ's cross, those whose consciences were never convict of sin. Abundance there are who glory in their proud presumptuous swaggering courses, shewing that they are either blind or stark mad. They wilfully run to perdition, they will not hear nor be controlled. Others that see their forepast life how wicked it hath been, they are so far from casting themselves on Christ's merits, as they despair and grow more and more obstinate therein, even to their own destruction; either by not seeing the merits of Christ, or through want of confidence on them, though they see his righteousness to be above their sins. And some are so detestably wicked, as because they see no salve for them, they run desperately into a custom of sin, and continue therein to their death. As we would desire to avoid this fearful estate and condition, so let us take heed of custom of sinning, for that will make us senseless, and will move God to give us over. And therefore let us take heed that we receive not the grace of God in vain, it being so freely proffered to us. And to this end, know that so far as we suffer our lusts to overrule us, and we not crucify them, so far we are enemies, Gal. 5:4. For while we know and consider Christ as crucified for our sins, it will make us, if we have any grace, think of sin as of a thing that deserves to be crucified, and hate that that caused the death of our dear Saviour; for they were the cruel tormentors of Christ. And if we embrace Christ, we shall have the same affection to sin that Christ had; for Christ will not lodge but in a heart humbled for sin. And the estate of those men is miserable, that are so far from crucifying lusts, as they thrust themselves upon all occasions of temptation and sin, and esteem them as their only enemies, that tell them of their unchristian courses. Surely, however they may daub for a time, yet their outward profession will never administer sound comfort to them, but they shall find bitterness at their latter end.
第四，还有一种敌人，他们不相信基督十字架的功效，他们的良心从未被罪恶所定罪。有很多人以他们傲慢自大的行径而自豪，这表明他们要么是盲目的，要么是疯狂的。他们故意走向毁灭，不愿听从或受控制。其他人看到自己过去的邪恶生活，他们远远没有将自己寄托在基督的功德上，反而绝望并变得越来越顽固，甚至自我毁灭；要么是因为看不到基督的功德，要么是因为对这些功德缺乏信心，尽管他们看到他的公义超越了他们的罪恶。还有一些人非常可恶，因为他们看不到救赎的方法，他们绝望地沉溺于罪恶的习惯，并继续坚持下去，直到死亡。我们希望避免这种可怕的状态和境地，所以让我们谨防犯罪的习惯，因为那会使我们麻木不仁，并促使上帝放弃我们。因此，让我们小心不要徒然接受上帝的恩典，因为它是如此自由地向我们提供的。 为了达到这个目的，要知道，只要我们让欲望支配我们，不去钉死它们，我们就是敌人，加拉太书 5:4。因为当我们知道并思考基督为我们的罪被钉死，如果我们有任何恩典，它会让我们把罪看作是应该被钉死的东西，并憎恨那导致我们亲爱救主死亡的东西；因为他们是基督的残酷折磨者。如果我们接受基督，我们对罪的态度将与基督相同；因为基督只会寄宿在为罪而谦卑的心中。那些远离钉死欲望的人的处境是可悲的，因为他们将自己推向所有引诱和罪恶的场合，并将那些告诉他们他们不像基督徒的行为的人视为唯一的敌人。无论他们如何暂时掩饰，他们的外在表现永远不会给他们带来真正的安慰，而他们将在最后发现苦涩。

5. There are yet another sort of enemies, namely, such as will endure nothing for Christ; who notwithstanding bore his cross, and bids us take up our cross of reproach for religion. Some will endure any pain, travail, danger, and watchings, for riches or ambition, but dare not speak a word, or appear in Christ's cause. Are not these enemies? Shall Christ out of his love come from heaven to the basest abasement for us, and shall not we endure for a while here, seeing it is also for our own good, and we are gainers thereby, and considering that Christ called us to suffer. For while we live here, and embrace true religion, there will ever be a cross and shame in the world, accompanying the profession thereof, if it be sincere.
还有一种敌人，即那些对基督毫不容忍的人；尽管他们忍受了他的十字架，并要求我们为宗教的耻辱拿起自己的十字架。有些人愿意忍受任何痛苦、劳累、危险和守夜，只为了财富或野心，但却不敢为基督的事说一句话，或者显露身份。这些不是敌人吗？难道基督不是出于他的爱从天上降临到最卑微的地位为我们而受苦，我们就不能在这里忍耐一段时间吗？毕竟这也是为了我们自己的利益，我们也是因此受益，并且要考虑到基督呼召我们要受苦。因为只要我们在这里活着，并拥抱真正的宗教，世界上就会伴随着十字架和耻辱，如果我们的信仰是真诚的话。

Preachers therefore that preach not Christ plainly and boldly, and hearers that come to the hearing of the word rather for rhetorical flourishes, witty sentences fit only for discourse sake, even thus far they are enemies. For if Christ be not preached mainly and chiefly to this end, to amend the lives of men, to win souls to Christ; and if men, coming to hear, come not even for this end mainly, to be bettered in their salvation, to be strengthened in grace; they shall be damned as enemies for this, that the means of salvation they profane and despise.
因此，那些没有明确大胆地传讲基督的传教士，以及那些只为了修辞华丽、机智的句子而来听道的听众，甚至到这个程度，他们都是敌人。因为如果基督不是主要和首要地被传讲，以改善人们的生活，赢得人们的灵魂归向基督；如果人们来听道，主要不是为了在救恩中得到改善，得到恩典的加强；那么，他们将因为亵渎和蔑视救恩的手段而被定罪为敌人。

And therefore let us abase ourselves for our sins, and magnify God's goodness in affording means of salvation. Labour also to shew how we profit by suffering for the gospel, and count it an honour, and 'rejoice that we are worthy to suffer' for Christ, Acts 5:41, labour to overcome the world and our lusts, and to honour Christ even in his meanest children. If the love of Christ will not constrain us, no motives will draw us.
因此，让我们为我们的罪而自卑，并赞美上帝在提供救恩的途径上的善良。努力展示我们如何从为福音而受苦中受益，并将其视为荣耀，并为基督而“喜乐我们配为他受苦”，使我们能够战胜世界和我们的欲望，并尊重基督甚至在他最卑微的子民中。如果基督的爱不能约束我们，没有动机能够吸引我们。

VERSE 19
第 19 节

Whose end is destruction
谁的结局是毁灭

The word signifies a reward, and is translated and taken often for an end,* because reward is given at the end of the work; and thus is salvation called a reward for goodness, because it is given at the end of a holy life. The other word signifies damnation or destruction, which implies all things tending to or accompanying the punishment of a wicked life. And the connection of these words with the former may be thus framed. He that is an enemy to the cause of life is an enemy to life, but those that are enemies to the cross of Christ are enemies to the cause of life and to that which saves them; and therefore they must needs be destroyed. This made the apostle judge of them thus, and withal he saw they were void of grace, and were incorrigible. And from hence we may infer,
这个词表示奖励，并且经常被翻译和理解为一个目标，因为奖励是在工作结束时给予的；因此，救恩被称为对善行的奖励，因为它是在圣洁的生活结束时给予的。另一个词表示诅咒或毁灭，它暗示了所有与惩罚邪恶生活有关或伴随的事物。这些词与前者的联系可以这样构建：那些敌对生命事业的人是生命的敌人，但那些敌对基督十字架的人是生命事业和拯救他们的事物的敌人；因此，他们必然会被毁灭。使徒因此判断他们，并且他看到他们缺乏恩典，无法改正。从这里我们可以推断，

That we may in some sort judge of the spiritual estate of men, even while they are alive. For as astronomers can judge of eclipses, and statesmen of the continuance or danger of the State, and physicians of the event of diseases, by the course of natural causes, so in religion there are predictions on good grounds, what will follow of ill courses tending to damnation.
我们可以在某种程度上判断人们的精神状态，即使他们还活着。因为正如天文学家可以通过天象判断日食，政治家可以通过国家的持续或危险来判断，医生可以通过疾病的发展来判断结果一样，宗教中也有基于充分理由的预言，预示着那些趋向于毁灭的恶行将会带来什么结果。

But more particularly, there is a threefold judgment.
但更具体地说，有三种判断。

1. First, One by faith, which concerning ourselves brings certainty; and so we are able to judge of ourselves.
首先，信仰使我们对自己有了确定性，因此我们能够对自己做出判断。

2. Secondly, There is a judgment by fruits, comparing men's disposition and state with their fruits; and so we say, if men walk riotously, we can infer, Surely he is in no good estate. 'By their fruits shall you know them,' saith Christ,' Mat. 7:16.
其次，通过果实来判断，将人的性情和状态与他们的果实进行比较；因此我们说，如果人们行为放荡，我们可以推断，他肯定处于不好的状态。基督说：“凭他们的果子，你们就可以认出他们来。”（马太福音 7:16）

3. Thirdly, There is a particular revelation of God's Spirit. This the prophets and apostles had, but now we have no such rule. Yet by the fruits and course of men, it is an easy matter to judge what the end of those men will be, following those courses; for God's word is the same now that it was then. Indeed, when we judge men in things indifferent, this is rash, and condemned by the apostle, Rom. 14:3.
第三，有神的灵特别的启示。这是先知和使徒所拥有的，但现在我们没有这样的规则。然而，通过人们的果实和行为，很容易判断那些人的结局将会是什么，因为神的话现在与当时一样。确实，在对待无关紧要的事情上，我们判断人是轻率的，被使徒罗马书 14:3 所谴责。

For use hereof, let us learn to judge ourselves, and know if we break wilfully the known rules of salvation, we are in a fearful estate. And we should also submit to the judgment of God's ministers while we are here, and amend; for else look assuredly for the sentence of death hereafter from God himself, when there will be no revoking thereof. For though punishment may be deferred a while, yet assuredly it shall not go well with the wicked at the last, Eccl. 8:13.
为了使用这个，让我们学会自我评判，知道如果我们故意违反已知的救赎规则，我们将处于可怕的境地。而且我们也应该在此期间服从上帝的仆人的审判，并改正；否则，可以肯定地期待来自上帝自己的死亡判决，届时将无法撤销。因为虽然惩罚可能会暂时推迟，但恶人最终必定不会好过，传道书 8:13。

In the next place observe, There is an end to every way, for it is taken for granted that they have an end; and surely we will not, nor cannot, be always as we are. We are labourers, and there is a time of payment of our wages. And therefore, we should look whither our ways do tend. There will be an end of this life, but damnation shall be without end. We should also be inquisitive to see if we be out of this way, that we may be reformed; for these worldly pleasures must end in eternal vengeance, and this life is but a way to that end.
接下来请注意，每条道路都有一个终点，因为人们认为它们有终点；而且我们肯定不会，也不能永远保持现状。我们是劳动者，我们的工资会有支付的时间。因此，我们应该看看我们的道路将通向何方。这个生命将会有一个终结，但永恒的刑罚将没有尽头。我们还应该探究是否已经走出了这条道路，以便得到改变；因为这些世俗的快乐最终将以永恒的复仇告终，而这个生命只是通向那个终点的一条道路。

And in the third place, Learn to be patient. When we see the wicked run on in a broad highway, what though they be admired here and lifted up! They are but condemned persons; and therefore, envy them not, seeing we would be loath, upon serious deliberation, to change estates with them. Observe we further from these words, that God will judge eternally, not only for gross, scandalous sins in the course of our life, but even for errors in judgment. For we must judge aright, as well as affect aright, and God hath no service from corrupt judgments. Those that join man's merits with Christ's merits, they cannot rely on God alone, neither can they rejoice in Christ. Christ hath but half of them. Therefore, let us keep the virginity of our judgments; prostitute them not to lies, but reserve them chaste and pure to Christ.
第三点，学会耐心。当我们看到邪恶的人在宽阔的道路上奔跑时，即使他们在这里受到赞赏和提升，我们也不要嫉妒他们！他们只是被判了罪的人；因此，我们不愿意在认真考虑后与他们交换地位。从这些话中我们进一步观察到，上帝将永远审判，不仅是因为我们生活中的明显、丑恶的罪行，甚至是因为判断错误。因为我们必须正确判断，也要正确感受，上帝不接受腐败的判断。那些将人的功德与基督的功德结合在一起的人，他们不能仅仅依靠上帝，也不能因基督而欢喜。基督只占了他们的一半。因此，让我们保持我们判断的纯洁；不要将它们献给谎言，而是保留它们纯洁无瑕地归属于基督。

And secondly, Take we heed how we converse with such as are of corrupt judgments. They are God's and Christ's enemies, and will labour to bring us into their ways; and then, assuredly let us look for their end. It is reason, that those with whom we converse here, we should converse withal hereafter.
其次，我们要注意与那些持有腐败观念的人交往。他们是上帝和基督的敌人，会努力使我们走上他们的道路；然后，我们必须确信地等待他们的结局。与我们在此交往的人，理应也是我们在来世中交往的人。

Whose god is their belly
他们的神是他们的肚子

These words do partly shew the inward disposition of these men. By 'belly,' in this place, he means in general all contentments and worldly pleasures, whereof these teachers being satisfied, they lived at large and at ease.
这些词部分展示了这些人的内在心态。在这里，'肚子'一词指的是一般所有的满足和世俗的快乐，这些教师们满足于这些，过着自由和舒适的生活。

Quest. But how may they be said to make their belly their God?
但是他们如何被说成把肚子当作他们的神？

Ans. 1. I answer, We may be said to make anything our God, first, when we count it one, as some of the papists have esteemed of the pope, as of an essence between man and God; and some emperors have required themselves to be so esteemed, and adored as a deity (x).
答案 1：当我们将某物视为神的时候，首先是因为我们将其视为一个，就像一些天主教徒将教皇视为人与神之间的本质，一些皇帝要求将自己视为神并受到崇拜(x)。

2. Secondly, When we give such affections to it as are only due and proper to God, as to trust in it, to repose content in it, to joy in it; and so is that sentence true, amor tuus, Deus tuus (y).
其次，当我们将那些只应归于上帝的感情赋予它，如信任它、满足于它、在它中感到喜悦时；因此，这句话是真实的，爱你的，是你的上帝。

3. Thirdly, When we use actions of invocation and adoration thereto; and thus the papists make saints their god, attributing such power in working to them, as is only proper to God.
第三，当我们使用祈祷和崇拜的行为时；因此，天主教徒将圣人视为他们的神，将他们赋予只有上帝才具备的工作能力。

4. Fourthly, When we bestow all labour to give satisfaction thereunto. For explication, these men gave the intension of their most inward affections, to procure content to their lusts. All their labour was to this end, and so quieted themselves in the enjoyment of them. And as they made their 'belly their god,' so their belly acted the part of a god, in giving them laws, bidding them to do, project, devise this or that; undermine such, and grounding them in this first fundamental law, 'Thou canst not live long, neither wilt thou live well; therefore, while thou livest, live for thy pleasure, take thy ease;' and from thence, enjoins them to use all means thereto: take all acquaintance, undermine all that cross thee; and all to this end, that thou mayest have thy ease.
第四，当我们付出所有努力以满足它时。为了解释，这些人将他们最内心的感情投入其中，以满足他们的欲望。他们所有的努力都是为了这个目的，所以他们在享受它们的时候感到满足。正如他们把“肚子当作他们的神”一样，他们的肚子扮演着神的角色，给他们制定法律，命令他们去做、计划、设计这个或那个；破坏那些与你作对的人，并以此为基础制定了这个第一条基本法：“你不能活得很久，也不会活得很好；所以，在你活着的时候，为了你的快乐而活，尽情享受；”并从那里命令他们采取一切手段：结交一切熟人，破坏一切与你作对的人；所有这一切都是为了让你能够舒适自在。

As it was then, so now is it with the papists, their successors. All the differences in religion between them and us, are by them grounded on the belly. That is the monarchy of the pope, and worldly pomp, and masses invented for idle priests, Latin prayers, little or no preaching; only that the people being ignorant, they might more easily command them. If their errors were not invested in gain, we should soon accord* their worship, especially the manner thereof, only to delight the sense.
正如当时一样，如今天主教的继承者也是如此。他们与我们之间的宗教差异，都是基于他们的私欲。这包括教皇的君主制、世俗的炫耀、为懒惰的神父们发明的弥撒、拉丁祷告、几乎没有传道；只是为了让人民保持无知，以便更容易控制他们。如果他们的错误没有与利益相结合，我们很快就会同意他们的崇拜，尤其是其中的方式，只是为了满足感官的享受。

And among ourselves, many are not wanting that make profession of religion, but deny the power thereof. So long as religion and outward content do meet, and when religion brings preferment, all will be religious, for they live by no rules but those that their lusts prescribes: morning and evening taking care for the flesh, how to be rich, how to live at ease; and for this will sell their birthright in happiness, refusing the word, refusing good company, yea, heaven itself. And this justly comes as a judgment for man's first rebellion. When men will not serve God as they should, they are justly given over to the service of those that are no gods.
在我们之间，许多人不愿意公开宣称信仰宗教，却否认其力量。只要宗教与外在的满足相符，当宗教带来利益时，所有人都会信仰宗教，因为他们只按照自己的欲望规定行事：早晚关心肉体，如何变得富有，如何过舒适的生活；为此，他们愿意出卖自己在幸福中的权益，拒绝真理，拒绝良好的交往，甚至拒绝天堂。这是对人类最初叛逆的公正惩罚。当人们不按照应有的方式侍奉上帝时，他们就会被公正地交付给那些并非真神的事物。

Quest. But it may be asked, May we not seek to content our flesh?
但是可以问，我们不能寻求满足我们的肉体吗？

Ans. I answer, We may respect our bodies; and there is a due honour that belongs to the outward man, but we must so seek for them, as in the first place and principally we seek the kingdom of heaven, and its righteousness; and then God hath promised to cast these things upon us, Mat. 6:33. But when we break order and measure, being first and principally careful for our lusts, the devil knowing our haunts, offers baits fitting for our humours, and we, like filthy swine, devour our own destruction.
答案：我回答，我们可以尊重我们的身体；外在的人应该得到应有的尊重，但我们必须以寻求天国和其公义为首要和主要的目标，然后上帝承诺会赐予我们这些事物（参见马太福音 6:33）。但当我们打破秩序和度量，首先和主要地为了满足我们的欲望而担心时，魔鬼知道我们的习性，为我们的性情提供合适的诱饵，而我们则像肮脏的猪一样吞噬自己的毁灭。

And therefore, to avoid this, let us set the fear of God and damnation before our eyes; and if we use not these things moderately and soberly, let that in Rom. 8:13. be as a flaming sword to keep us from the way of destruction. 'If we live according to the lusts of the flesh, we shall die;' and therefore, 'as strangers and pilgrims, let us abstain from fleshly lusts, which fight against the soul;' against our comfort here, and our happy estate hereafter.
因此，为了避免这种情况，让我们将对上帝和永世的恐惧摆在眼前；如果我们不适度和冷静地使用这些东西，让罗马书 8:13 中的那把火焰般的剑将我们远离毁灭之路。“如果我们按照肉体的欲望生活，我们将会死亡”；因此，“作为陌生人和旅客，让我们戒绝肉体的欲望，它们与我们的灵魂作战”；与我们在此的安慰和我们在来世的幸福状态相对立。

Secondly, Let us avoid the company of condemned persons, but look on them with a kind of horror and detestation of them; and pass not for their wicked censures, 'Their end is damnation, and their belly is their god.'
其次，让我们避免与被谴责的人为伍，但对他们抱有一种恐惧和憎恶的态度；不要在乎他们的邪恶批评，“他们的结局是毁灭，他们的肚子是他们的神。”

But because the best are drawn away by these pleasures, let us observe some directions.
但是因为最好的人被这些享乐所吸引，让我们遵循一些指导。

And first, Let us see the reasons why we are thus inveigled with them.
首先，让我们看看为什么我们会被他们所迷惑。

Reason 1. First, These earthly contentments are present to our sense. The other only are present to faith, which the carnal man looks not after, neither cares for.
原因 1：首先，这些世俗的满足是我们感官所能感知到的。而其他的只存在于信仰中，而肉体的人对此不关注，也不在乎。

2. Secondly, We nusle* up ourselves in an opinion of the necessity of these things, seeing the present use of them; and we see no present use of those better things.
其次，我们对这些事物的必要性有着坚定的信念，因为我们看到了它们的现实用途；而对于那些更好的事物，我们目前看不到任何现实用途。

3. Thirdly, These things are bred up with us, and we are acquainted with them from our infancy, and so they plead prescription; and when we are thus taken up before, religion comes after, and very hard it must needs be, to keep our minds lifted up; and yet is it most necessary to be; for lusts do drown men in perdition, 1 Tim. 6:9.
第三，这些事物与我们一起培养，我们从婴儿时期就熟悉它们，所以它们主张传统；当我们被这些事物占据时，宗教就会随之而来，而保持我们的思想高昂必然非常困难；然而，这是非常必要的，因为欲望会使人陷入毁灭之中（《提摩太前书》6:9）。

1. But for helps in this estate of ours, observe first, with due consideration, the nature, dignity, and excellency of the soul; that it is a spirit of an excellent beauty, adorned with understanding and judgment, not made to cast off the crown, submitting itself to the rule of every base lust, which indeed is the only happiness of the beasts; nay, if happiness consists in pleasing the senses, beasts are more happy than we, for they have neither shame without, nor conscience within, to disquiet them in the enjoyment of their pleasures.
但是，在我们这个时代寻求帮助时，请首先注意灵魂的本质、尊严和卓越之处；它是一种拥有理解力和判断力的美丽精神，不是为了摒弃王冠而将自己屈服于每一个卑劣的欲望的统治之下，这实际上是野兽唯一的幸福；如果幸福在于取悦感官，那么野兽比我们更幸福，因为它们既没有外在的羞耻，也没有内在的良心来扰乱它们享受快乐。

And know also that this body of ours, being of that excellent temper, is a fabric which was not made only to be a strainer for meat to pass through. The quality of the brain in man, the structure of the eye, do testify man was made for divine meditation, to contemplate of the works of God, which it doth behold with the eye as through a glass.
请注意，我们的身体是一种优秀的构造，不仅仅是用来过滤食物的。人类的大脑质量和眼睛的结构证明人类是为了神圣的沉思而存在的，通过眼睛观察上帝的作品，就像透过玻璃一样。

2. Secondly, We must know, by giving our affections to these things, we are made like the things we affect; for the soul is placed in the midst, as it were, between heaven and earth, and as it affects the one or the other, so is it fashioned. If we love the flesh we are flesh; if we follow the Spirit, we are transformed to its likeness.
其次，我们必须知道，通过将我们的感情投入到这些事物中，我们会变得像我们所喜爱的事物一样；因为灵魂被置于天地之间，就像在两者之间选择，它会被塑造。如果我们爱肉体，我们就是肉体；如果我们追随灵性，我们就会被转化成它的样子。

3. Thirdly, Consider that God is better than the worshipper, else is he mad that will worship it. But the belly is baser than ourselves. Reason teacheth us the pleasures of this life end in death, when our souls must still continue after all. Now to seek such pleasures as cannot continue with us is madness, as appears even by the light of reason; and therefore are of more power with natural men than pure religious truths. But for those that are called, the Scripture puts them in mind of the last day of judgment, and tells them that they are made for heaven; and such are therefore to set their minds on things which are above, where Christ sitteth on the right hand of God, Col. 3:1; and when they begin to grow worldly, and to follow their belly, it calls them back with a 'but know for all this, God will bring thee to judgment;' which, duly pondered, cannot but be as a hook in our jaws to bring us back to a more diligent watch over our ways.
第三，要考虑到上帝比崇拜者更好，否则崇拜者就是疯了。但是肚子比我们自己更低贱。理性告诉我们，这个世界上的快乐最终会以死亡告终，而我们的灵魂必须继续存在。现在追求那些不能与我们一起持续的快乐是疯狂的，这甚至在理性的光芒下都显而易见；因此，对于自然人来说，这种追求比纯粹的宗教真理更有力量。但对于那些被称为被召选的人来说，圣经提醒他们要记住最后的审判日，并告诉他们他们是为天堂而造的；因此，他们应该把心思放在那些在上面的事情上，基督坐在上帝的右边（歌罗西书 3:1）；当他们开始变得世俗，追随他们的肚子时，圣经用“但你要知道，上帝必定审判你”来召回他们；这样的话，如果认真思考，就不会不像一个钩子钩住我们的下颚，把我们带回更加谨慎地监督我们的行为。

And whose glory is in their shame
他们的荣耀在于他们的羞耻

A second part of the inward disposition, shewing that they glory in that which brought shame to them; for circumcision was a ceremony given to the church when it was but in the infancy; and for them that were born in the strength of the church, being well grown, to glory in such beggarly rudiments was shameful. In the words, first consider the affection; second, the object or end, for the word implies both. And in the first consider the sin, then the cure.
内在的倾向的第二部分表明他们以给他们带来耻辱的事情为荣；因为割礼是在教会还处于幼年时给予的仪式；而对于那些在教会的力量中出生并且成长良好的人来说，以如此可怜的基础为荣是可耻的。在这些话中，首先考虑情感；其次，考虑对象或目标，因为这个词既意味着情感又意味着目标。在第一部分中考虑罪恶，然后考虑治疗方法。

The sin that is reproved in them is 'vain-glory;' that is, glorying in a thing not to be gloried in; and it is grounded upon pride, which is a desire of excellency in vain things; and it is for the most part in vain injudicious men, who ordinarily do glory in things that tend to shame. These Philippians saw that Paul was now committed. The doctrine he taught they thought was not good enough; they would be wiser than he, and of deeper reach.
在他们身上受到指责的罪是“虚荣”；也就是在一件不值得夸耀的事情上自夸；这是建立在骄傲之上的，骄傲是对虚无的卓越的渴望；而且通常是在愚蠢的人中间，他们经常夸耀那些会导致羞耻的事情。这些腓立比人看到保罗现在受到了托付。他所教导的教义他们认为不够好；他们想比他更聪明，更深入。

And thus even within the pale of the church, what a scandal is it that men should glory in a graceless grace of swearing, filling up rotten discourse with new devised oaths! And others glory in their foolish conceited gallant apparel; which was for no other end but principally to cover shame. Is not this to glory in shame? And much more those, that blaming, as it were, God for making them no fairer, will mend the workmanship of God by painting. These, while they seek to keep outward blemishes from the eyes of men, do discover to the whole world that they have a spotted rotten heart within them.
因此，即使在教会的范围内，人们以毫无恩典的咒骂为荣，用新设计的誓言填满腐烂的言辞，这是多么的丑闻！还有其他人以他们愚蠢自负的华丽服饰为荣，这些服饰的目的主要是为了掩盖羞耻。这不就是以羞耻为荣吗？更有甚者，他们责备上帝没有让他们更美丽，却要通过化妆来改变上帝的作品。这些人试图将外在的瑕疵隐藏在人们的眼中，却向全世界展示了他们内心有着有斑点的腐烂之心。

And, indeed, it is too common for men ill bred up, to think admirably of themselves, when all their courses are mere vanity. He is the only man of account that cannot put up a cross word without blood. Is not this to glory in shame, whenas it is the glory of a man to pass by an offence, and they are the best men that can overcome themselves? And as helpers on of this vain boasting, we have a generation of ignorant unsettled understandings, that admire at such shameless boasters, and so are causes of strengthening such in their vain-glory. Such are flatterers of great men. Let them remember what is denounced against such. Woe be to them that call evil good and good evil.
而且，事实上，对于没有受过良好教养的人来说，当他们的行为都是虚荣的时候，他们往往会自以为是。只有那些能够忍受不友善言辞而不动手的人才是有价值的人。当一个人能够忍受冒犯而不计较时，这难道不是以耻辱为荣吗？而那些能够克服自己的人才是最好的人。作为这种虚荣自夸的帮凶，我们有一群无知、不稳定的理解力，他们对这些无耻的吹嘘者感到钦佩，从而加强了他们的虚荣心。这些人是伟大人物的谄媚者。让他们记住对这样的人所宣告的警告。祸哉，称恶为善，称善为恶的人。

In the next place, Shame is not only the object of vain-glory, but the end. They that are vain-glorious shall be brought to shame at length. Thus it is said of Babylon in Isaiah, and mystical Babylon in the Revelations: 'Though she say, I sit as a queen, and shall see no mourning, yet shall her plagues come in one day, death, and destruction, and mourning,' Isa. 47:9, and 51:19; Rev. 18:8.
在接下来的地方，羞耻不仅是虚荣的对象，也是最终的结果。那些自负的人最终将被带到羞耻之中。正如以赛亚书中对巴比伦和启示录中对神秘巴比伦所说的：“她自称为皇后，说自己永远不会悲伤，然而她的灾祸在一天之内就会降临，有死亡、毁灭和悲伤。”（以赛亚书 47:9、51:19；启示录 18:8）

For God hath knit vain-glory and shame, a punishment proportionable and fitting to the sin, and striking the offender most near, even to the heart. And thus did God meet with Ahithophel, Absalom, and Haman. They sought vain-glory, and their ends were shameful; and such shall be the end of all such as boast that they can do mischief like Doeg, Ps. 52, title, et seq. And the righteous shall see, and fear, and laugh at them.
因为上帝将虚荣和羞耻紧密地联系在一起，这是对罪恶的相称和适当的惩罚，直击罪犯的内心。上帝就是这样对待了亚希多弗、押沙龙和哈曼。他们追求虚荣，结果却是可耻的；所有那些自夸自己能像多以一样做恶的人，他们的结局也将是如此。而义人将看到这一切，感到恐惧，并嘲笑他们。

For use to ourselves, therefore, let us take heed of sin. For by nature the best of us are subject to it. We are all inclinable either to glory in such things as we should not, or to receive glory from such things as we ought not; or else to glory after an inordinate manner. And in that measure we glory amiss, in that measure we consult shame to ourselves. Glory we may, but it must be well grounded, and in a right manner.
为了我们自己的利益，因此，让我们谨防罪恶。因为即使我们中最好的人也会受到它的影响。我们都倾向于以不应该的事情而自豪，或者从不应该的事情中获得荣耀；或者以过度的方式自夸。我们以这种方式自夸，我们就给自己带来了耻辱。我们可以自夸，但必须有充分的根据，并以正确的方式。

And to the attaining thereto we must first labour for a sound knowledge of God, and for a sound dependence upon him in all things, and also labour for to see our own estate, and our many wants; for wanting this knowledge, men glory in merits while they live. But when they die they grow ashamed of their courses and blind judgment. For while they live they judge of themselves by their own conceit of themselves, which is grounded either by comparing of themselves with those that are worse than themselves, as the Pharisee, that thanked God he was not as the publican, Luke 18:11; or else upon the conceit that shallow persons have of them.
为了达到这一目标，我们首先必须努力获得对上帝的深入了解，并在一切事情上依靠他，同时也要努力看清自己的状况和众多的需求；因为缺乏这种知识，人们在活着的时候会以自己的功绩而自豪。但当他们死去时，他们会对自己的行为和盲目的判断感到羞愧。因为在他们活着的时候，他们根据自己对自己的看法来评判自己，这种看法要么是通过将自己与比自己更糟糕的人进行比较而形成的，就像法利赛人感谢上帝他不像税吏一样（路加福音 18:11），要么是基于浅薄之人对他们的看法。

1. But these are not rules for us to follow. Look rather what says the humbled conscience; what says God's word and his justice; and take example of the apostles and holy men of God, that gloried in the Lord reconciled to us in Christ, 'who is made to us wisdom, sanctification, and redemption,' 1 Cor. 1:30. 'Rejoice that our names are written in heaven,' Luke 10:20. Rejoice that we understand and know God to be just and merciful, Jer. 9:23, 24. Glory in the testimony of a good conscience, that we are true Christians, though but weak, 2 Cor. 1:12.
但这些不是我们要遵循的规则。相反，看看谦卑的良心说了什么；看看上帝的话语和他的公义说了什么；并且以使徒和神圣的人为榜样，他们因基督与我们和好而夸耀，“基督成了我们的智慧、公义、圣洁、救赎”（哥林多前书 1:30）。欢喜我们的名字被写在天上（路加福音 10:20）。欢喜我们明白并认识上帝是公义和怜悯的（耶利米书 9:23-24）。以良心的证明而夸耀，我们是真正的基督徒，虽然软弱（哥林多后书 1:12）。

2. Secondly, We should be content with the judgment and approbation of God, and hearken to the admonitions of his ministers, and care not for the censures of the world.
其次，我们应该满足于上帝的判断和赞许，倾听他的仆人的劝告，不要在意世界的指责。

3. Thirdly, Take we heed of the first beginnings and motions of sin; at the first they are ever modest. The worst man that ever was, was not shameless in sin at the beginning, but giving way to sin by little, loses all shame, and causes at last corruption in judgment, and justifying a man's self in wicked courses. Pleasures, riches, and such things, they are like a vizard, only an outside of beauty; or like one that vaunted himself, he can act the person of a king, but is in himself a bond slave. They act their parts here on this worldly stage for an hour, and leave all their followers in eternal bondage for ever. Therefore let us not be ashamed for Christ's cause; but stand out, labour for sincerity now, and we shall have glory hereafter, which as the light shall increase, whenas 'the candle of the wicked shall be put out,' Prov. 24:20.
第三，我们要注意罪恶的最初起源和动机；起初，它们总是谦逊的。历史上最坏的人在开始犯罪时并不无耻，但是逐渐放纵罪恶，失去了羞耻感，最终导致判断力的腐败，并为自己的邪恶行径辩护。快乐、财富等等，它们就像面具，只是外表的美丽；或者像一个自夸自己能扮演国王角色的人，但他本质上是一个奴隶。他们在这个世俗的舞台上表演了一个小时，却让他们的追随者永远陷入奴役。因此，让我们为基督的事业而不感到羞耻；而是坚持真诚，我们将来会有荣耀，这荣耀将随着光明的增加而增加，而“恶人的灯必熄灭”，箴言 24:20。

Who mind earthly things
谁在意尘世之物

To 'mind,' in this place is taken largely, to think upon, remember, desire, joy, and to have all the soul exercised. 'Earthly things;' that is, lusts of the flesh, lusts of the eyes, pride of life, pleasures, and profits, and honours, which are therefore called 'earthly,' because they are conversant about earthly things, and because they make their followers 'earthly minded;' and lastly, they are called earthly, in opposition to those that are heavenly. And thus in particular, those that mind honour are ambitious; those that mind riches are covetous; if pleasure, then they are voluptuous, and all of them are earthly. For as the ocean is but one, and yet divers parts thereof have several names, so worldliness is but one sin, yet having many kinds it hath also divers names.
在这里，“心思”主要指思考、记忆、渴望、喜悦以及灵魂的所有活动。“世俗的事物”指肉体的欲望、眼目的欲望、生命的骄傲、快乐、利益和荣誉，它们被称为“世俗的”，是因为它们与世俗的事物有关，并使追随者“世俗化”；最后，它们被称为世俗的，是与那些属天的事物相对立的。因此，特别是那些追求荣誉的人是雄心勃勃的；那些追求财富的人是贪婪的；如果追求快乐，那么他们是放纵的，而所有这些人都是世俗的。就像海洋只有一个，但其中的不同部分有不同的名称一样，世俗只是一种罪恶，但由于有许多种类，它也有不同的名称。

1. The observation that hence we may gather is, that the earthly disposition and mind is the temper of that man who is in the estate of damnation; for the mind of such do shew a dead soul, estranged from the life of God: 'To be carnally-minded is death,' saith the apostle, Rom. 8:6. For a man lives as he minds and loves.
因此，我们可以得出的观察是，地上的性情和心灵是那些处于永恒地狱状态的人的性格；因为这样的人的心灵显示出一个死亡的灵魂，与上帝的生命疏离：使徒保罗在罗马书 8:6 中说：“顺乎肉体的，就是死。”因为一个人活着就是按照他的思想和爱来生活。

2. Secondly, Earthly disposition is opposite to God; so Rom. 8:7, 'The carnal mind is enmity against God.'
其次，人类的本性与上帝相反；因此罗马书 8:7 中说，“因为体贴肉体的人，就是与神为仇。”

Observe we further, the apostle describes not these by any notorious gross scandalous sin, but by the inward disposition of the heart; for outward actions are only effects and rivers flowing from the spring of corruption in our hearts.
请注意，使徒并未通过任何明显的粗俗丑恶的罪行来描述这些人，而是通过内心的倾向来描述；因为外在的行为只是从我们内心腐败的泉源流出的效果和河流。

Whence we may note, that God looks to the inward frame of the soul in men; and therefore though in the eyes of men a man may be without spot, yet is his corruption that is within, open and manifest to the all-seeing eye of God.
我们可以注意到，上帝注视着人们内心的构造；因此，即使在人们眼中一个人可能是无瑕疵的，但他内心的腐败在上帝全知的眼中是显而易见的。

And therefore from hence we are to be stirred up to humble ourselves before God, by examining our hearts, and laying open our most secret corruptions.
因此，我们应该被激励在上帝面前谦卑自己，通过检查我们的内心，揭示我们最隐秘的败坏。

2. And secondly, This ought to comfort us, that though in our daily practice we often fall, yet God in his goodness looks at the inward frame of the soul, and accepts of it.
其次，这应该让我们感到安慰，尽管我们在日常实践中经常失败，但上帝在他的仁慈中看重灵魂的内在状态，并接受它。

3. Thirdly, This justly lays open the folly of men's censures. If a man break not out into open outrageous sins, they esteem and commend such for good men, though it may be his soul is full stuffed with atheism, revenge, and all manner of villany.
第三，这正当地揭示了人们批评的愚蠢。如果一个人没有公开犯下极端的罪行，他们会认为并称赞这样的人是好人，尽管他的灵魂可能充满了无神论、复仇和各种邪恶行为。

4. Fourthly, This should teach us to condemn ourselves, even for sinful thoughts; for know, though thou livest without danger of man's law, thou mayest have a rebellious mind opposite to the divine law of God, by which thou shalt be judged.
第四，这应该教导我们谴责自己，即使是因为邪恶的思想；因为要知道，即使你在没有受到人类法律的威胁下生活，你可能会有与上帝的神圣法律相对立的叛逆心态，而你将会受到这个法律的审判。

Yet seeing for this present life we stand in need of earthly things, and are not to cast off all care of them, let us hearken to some directions in the use of them. For riches and other necessaries, God sends them unto us to be as means to sweeten our pilgrimage here.
然而，尽管我们在现世中需要物质财富，并且不应该完全放弃对它们的关注，让我们听从一些在使用它们时的指导。因为财富和其他必需品，是上帝赐予我们的手段，用来让我们在这里的朝圣之旅更加愉悦。

Rules. 1. In using them, take heed they do not possess and take up our whole heart, immoderately labouring after them, and before any spiritual grace. This the apostle blames in these men. He saw they made religion to be subordinate, and to give place to their worldly lusts, and that as he cared not, if by any means he could attain to the resurrection of the dead; so they contrarily cared not, if by any means, through any cross or loss whatsoever, they could attain to riches, honour, or the like; yea, if religion stood in their way, though it were with the loss of religion and a good conscience.
规则。1. 在使用它们时，要小心不要完全沉迷其中，过度追求它们，而忽视任何属灵的恩典。使徒在这些人身上指责了这一点。他看到他们将宗教置于次要地位，让位于他们的世俗欲望，就像他不在乎通过任何方式能否达到死人的复活一样；而他们则不在乎通过任何方式，无论是经历任何十字架或损失，能否获得财富、荣誉或类似的东西；是的，如果宗教阻碍了他们，即使以失去宗教和良心为代价，他们也不在乎。

2. Secondly, We must take heed that we use these earthly things so as to draw good out of them, and to employ them to good. Labour we to see God in pleasure, in riches, and in our abundance, knowing and esteeming of them as a beam of the bright sunshine of God's favour to us, and thus to be lifted up to admire and praise his goodness.
其次，我们必须谨慎使用这些世俗之物，以从中获得好处，并将其用于善行。我们要努力在快乐、财富和丰盛中看到上帝，将它们视为上帝恩典的明亮阳光的一束，从而被提升起来，赞美和赞美他的善良。

3. Thirdly, Make them instruments of mercy and bounty. It is an excellent way to further our accounts. So receive the good as we avoid the snare. The way is not to hide our talents in a napkin, to enter into a monastery, to live idle; but to occupy, use, and employ them in the service of God and of our neighbours.
第三，使他们成为仁慈和慷慨的工具。这是进一步推动我们的事业的绝佳方式。所以接受好处，同时避免陷阱。方法不是将我们的才能藏在餐巾中，进入修道院，过着懒散的生活；而是在上帝和邻居的服务中占据、使用和利用它们。

4. To conclude, Let us so use them as they be helpers of us to a better life, not hinderers; for we are in an estate between two, in a warring and conflicting estate, even as a piece of iron between two loadstones, and know not which way to lean; and yet may offend in the excess of either side.
总之，让我们将它们用作帮助我们过上更好生活的工具，而不是阻碍物；因为我们处于两者之间的状态，处于一个战争和冲突的状态，就像一块铁夹在两块磁铁之间，不知道要倾向哪一边；然而，过度偏向任何一方都可能会犯错。

And therefore let us observe some signs, whereby we may know whether we be right or not.
因此，让我们观察一些迹象，以便我们能够知道我们是否正确。

Signs. 1. And first of all, this affection of love, being the primary and principal part, is known by other affections, If therefore our love be set on the world, we shall grieve and vex ourselves for worldly losses, and fret and be chafed when we are crossed in them; and this made Ahab so lumpish, as nothing could comfort him but Naboth's vineyard.
迹象。首先，爱的这种情感作为主要和主要的部分，可以通过其他情感来了解。因此，如果我们的爱放在世界上，我们会为世俗的损失而悲伤和烦恼，当我们在这些事情上受到阻碍时，我们会感到恼火和烦躁；这就是为什么亚哈如此沮丧，除了拿伯的葡萄园，没有什么能安慰他。

2. Secondly, Let us observe whither our labours and endeavours are carried, what we talk of most, what think we or meditate we on, first and last, morning and evening. If we observe our carriage, it will discover our mind.
其次，让我们观察我们的努力和奋斗所带来的结果，我们最常谈论的是什么，我们在思考或沉思什么，无论是早晨还是晚上，首先还是最后。如果我们观察我们的行为，它将揭示我们的心思。

Such are also opposite to any religious good course. He that is rich bitterly opposeth goodness; and therefore it is that Christ said, 'Ye cannot serve God and Mammon,' Mat. 6:24; and concludeth, 'It is harder for a rich man to get into heaven, than for a camel to pass through a needle's eye,' Mat. 19:24.*
这也与任何宗教的善行相反。富人痛恨善良；因此，基督说：“你们不能又事奉神，又事奉玛门。”（马太福音 6:24）并得出结论：“富人进天国比骆驼穿过针的眼还难。”（马太福音 19:24）

But to cure this sore, let us fetch arguments from the nature of the soul of man, and the nature of these things; and consider the incongruity between the soul, a pure heavenly spiritual essence, and base earthly corrupt things. Dust was made meat for the serpent by a curse, and not for man.
但为了治愈这个痛苦，让我们从人的灵魂的本质和这些事物的本质中寻找论据，并考虑灵魂（一种纯净的天上的精神本质）与低贱的地上腐败之物之间的不协调。尘土是因为诅咒而成为蛇的食物，而不是人类的食物。

And remember, the God of truth hath threatened vengeance against his dearest children that do not mortify their carnal lusts. Abhor we therefore the first thoughts of this sin, and divert our souls to higher thoughts; and be humbled, shaming ourselves for debasing our souls in that manner, else will God take us in hand. For he will not suffer his children to surfeit on the world, but will bring them back, that they shall see and know 'all is but vanity and vexation of spirit.'
请记住，真理之神威胁要对那些不克制肉欲的至爱子女进行报复。因此，我们要憎恶这种罪恶的最初念头，将我们的心灵转向更高尚的思想；我们要谦卑自己，为我们以这种方式贬低了我们的灵魂而感到羞愧，否则上帝将对我们采取行动。因为他不会让他的子女沉溺于世俗，而会带领他们回归，让他们看到并知道“一切都是虚空和灵魂的烦恼”。

VERSE 20
第 20 节

For our conversation is in heaven
我们的对话在天堂进行

The word translated here 'for' in the former translation is 'but' (z); and so it depends on the foregoing words, 'some walk as enemies to the cross of Christ,' &c. 'But our conversation is in heaven.' If it be as it is here translated, 'for,' then doth it follow the 17th verse: 'mark them that walk, as ye have us for an example. For our conversation is in heaven,' shewing the reason why he was so confident in propounding his example to be imitated. Which way it be taken, it is not much material, only from the opposition between those examples he speaks of immediately going before, and is propounded in this verse.
这里翻译的词“for”在之前的翻译中是“但是”（z）；因此，它取决于前面的话，“有些人行事与基督十字架为敌”，等等。“但是我们的行为在天上。”如果按照这里的翻译，“for”，那么就会接下来引用第 17 节：“要留意那些照着我们为榜样行事的人。因为我们的行为在天上”，这表明了他为什么对自己的榜样如此自信。无论如何理解，都不太重要，只是因为他所提到的那些榜样与这节经文中所提出的榜样之间的对立。

Note That in the church there are always men of divers dispositions. Some ever go within the current into Mare Mortuum,† and others ever against the stream, like the stars that are carried with a secret motion of their own, notwithstanding that in this world they seem to be carried by the violent motion of the common course of men.
请注意，在教堂里总是有各种不同性格的人。有些人总是顺流而下，进入死海，而另一些人总是逆流而行，就像被自己的秘密动力带动的星星一样，尽管在这个世界上它们似乎被人们的猛烈运动所带动。

1. And this was first in God's eternal decree, that there should be perpetual enmity between the seed of the woman and of the serpent.

2. Secondly, There is a difference in calling; some only outwardly, some inwardly by his Spirit; 'Many are called, but few are chosen,' Mat. 20:16.
其次，呼叫方式有所不同；有些只是表面上的，有些则是内在地通过他的圣灵；"被召的人多，被选的人少"，马太福音 20:16。

3. Thirdly, They differ in their rulers; one are governed by the devil, and led captive to do his will, others by God.
第三，他们在统治者上有所不同；一个被魔鬼统治，被迫按他的意愿行事，另一个被上帝统治。

4. Fourthly, In regard of their conversation; some are heavenly minded, others are altogether earthly.
第四，就他们的交谈而言；有些人心思超凡，而另一些人则完全世俗。

5. Fifthly, Their ends are different; the way of the one is upwards to heaven, the way of the other is downward, tending to the gates of death, even to hell.
第五，它们的目标不同；一个的道路通向天堂，另一个的道路向下，趋向死亡之门，甚至地狱。

But to come to the words. The apostle saith not 'my conversation,' but 'our conversation;' implying that those that mean not to be of the number of those that have their end in damnation, they must be of the number of those of a holy conversation. The word in the original signifies most properly a freedom, or a burghership.† So as from the metaphor we may gather thus much.
但是说到这些话。使徒并没有说“我的交往”，而是说“我们的交往”，暗示那些不想成为那些注定要受到谴责的人之一的人，他们必须成为那些有着圣洁交往的人之一。原文中的词最恰当地表示自由或市民身份。因此，从这个比喻中我们可以得出这样的结论。

Doct. That heaven is a city, and all true Christians are citizens and inhabitants of this city; for as it is in the city of this world, so may it be said comparatively of this city and the inhabitants.
天堂是一个城市，所有真正的基督徒都是这个城市的公民和居民；因为就像在这个世界的城市中一样，可以相对地说这个城市和居民。

First, It is under a governor, who is the Lord Christ.
首先，它由一位总督管理，他就是主基督。

Secondly, It is governed by law, which is God's law.
其次，它受到法律的约束，这是上帝的法律。

Thirdly, It hath a storehouse of all good things, as of food, and of other of the like sort, which is heaven, for it hath bread of life; it hath rich and plenteous treasure.
第三，它拥有一切好事物的仓库，如食物和其他类似的东西，这就是天堂，因为它有生命的面包；它拥有丰富和充足的财富。

Fourthly, It hath liberties. They are free from Satan's tyranny, free from the law's curse and condemning power; and are all kings, and shall all reign. They shall be free from all weakness, from ill company, from temptation. The Lamb shall be all in all. 'Glorious things are spoken of thee, thou city of God,' Ps. 87:3.
第四，它拥有自由。它们摆脱了撒旦的暴政，摆脱了法律的诅咒和谴责的力量；它们都是国王，都将统治。它们将摆脱一切软弱，恶劣的伴侣和诱惑。羔羊将成为一切。诗篇 87:3 说：“神的城啊，有关你的美好事物被宣告。”

Fifthly, They speak one language, the language of Canaan. The language of the beast they abhor.
第五，他们说同一种语言，迦南的语言。他们憎恶野兽的语言。

And lastly, Their carriage is alike. Grave like citizens of heaven, their faces are still as they were going to Jerusalem, their continuing and abiding city; for while they are in this life, they are still as it were in the suburbs.
最后，他们的举止相似。庄重如同天堂的居民，他们的面容静谧，仿佛他们正要前往耶路撒冷，他们持续而长久的城市；因为在这个世界上，他们仍然仿佛在郊区。

Hence we may gather divers grounds, that while we live in this world, a Christian is but a pilgrim and stranger. First, Heaven is his home, and this life is but a way, and he a passenger. And thus David accounted of himself, though a king, yet but a stranger, both himself and his fathers; and therefore, as a passenger, he provides for his journey, he stands not for ill usage, cares not to look after delights in the way, but uses them as advantageous to his journey.
因此，我们可以得出多种理由，证明在这个世界上，基督徒只是一个朝圣者和陌生人。首先，天堂是他的家，而这个生命只是一条路，他只是一个过客。大卫也是这样看待自己的，尽管是国王，但他和他的祖先都只是陌生人；因此，作为一个过客，他为自己的旅程做准备，不在乎受到不好的对待，也不关心在路上寻找享乐，而是将它们作为对他旅程有利的东西来利用。

And secondly, He is inquisitive after the way, fearing he should go amiss; and furnisheth himself with cordials, to cheer him and strengthen him in his journey. He inquires after the guide of God's Spirit, to be as the pillar of fire to guide him in the darkness of this world.
其次，他对道路充满好奇，担心自己可能走错方向；他准备了补品，以使自己在旅途中保持愉悦和坚强。他询问上帝的灵感引导者，希望能像火柱一样在这个世界的黑暗中指引他。

Thirdly, He is well provided of weapons against such enemies as he shall meet with in the way. He hath the shield of faith, and the sword of the Spirit, which is the word of God.
第三，他对于在路上遇到的敌人有充足的武器。他拥有信仰的盾牌和属灵的剑，即上帝的话语。

2. The second ground that arises hence is, that a Christian's endeavours are of a high nature. His look is high, his soul and mind are ever upward, casting all burdens of earthly cares and delights from him, that he may freely mount up in the presence of his Maker.
基于此而产生的第二个理由是，基督徒的努力具有高尚的性质。他的目光高远，他的灵魂和思想始终向上，摆脱一切世俗的负担和喜悦，以便自由地升入造物主的面前。

3. Thirdly, This carriage of a Christian is not by fits, but it is his trade, his conversation and course of life. In all things he looks to heaven. His course is by rule and by law. Whatsoever he does he does as in obedience to God chiefly, with all his power, as approving himself to God, in whose sight he ever sets himself. Briefly, he doth all things as a citizen of heaven.
第三，这个基督徒的行为不是偶尔的，而是他的职业，他的言谈和生活方式。在所有事情上，他都注视着天堂。他的行为是按照规则和法律的。无论他做什么，他都是以服从上帝为主，全力以赴，以在上帝面前证明自己为目标。简而言之，他以一个天国的公民的身份做所有事情。

4. Fourthly, We may also ground hence, that a Christian may have his conversation in heaven, even while he is here alive; for he is born anew, having received the life of grace. God requires not impossibilities, but always gives ability to the discharge of that which he enjoins.
第四，我们也可以由此得出结论，即基督徒可以在这里活着的时候，将他的行为放在天上；因为他已经得到了恩典的生命，得到了新生。上帝不要求不可能的事情，但他总是赋予履行他所吩咐的能力。

Quest, But in particular, how may a Christian be said to be in heaven, or to have his conversation in heaven?
问题，但特别是，一个基督徒如何被说成在天堂里，或者说他的行为在天堂里？

Ans. (1.) I answer, A Christian may be said to be in heaven; first, as in his head Christ Jesus, who is in heaven already, being gone to prepare a place for us.
答案：（1）我回答，一个基督徒可以说是在天堂里；首先，因为基督耶稣是他的头，他已经在天堂里了，他已经去为我们预备了一个地方。

(2.) Secondly, He is there by faith, which makes things absent as present; and so it is that 'Abraham saw Christ's day and was glad;' and therefore is faith called, 'The evidence of things not seen,' Heb. 11:1.
其次，他凭借信仰在那里，使缺席的事物如同存在一样；因此，亚伯拉罕“看见基督的日子，就欢喜了”；所以信仰被称为“所望之事的确据”，希伯来书 11:1。

(3.) Thirdly, A Christian is in heaven by his hopes.
第三，一个基督徒凭借他的希望在天堂。

(4.) Fourthly, He is there by his desires. Animus est ubi amat (aa).
第四，他在那里是因为他的欲望。

(5.) Fifthly, A Christian is in heaven, whenas his meditations are there; when his thoughts are thereon continually busied, as St Paul was, when in admiration of those joys he crieth out, 'O the depth both of the riches and wisdom of God!' Rom. 11:33.
第五，当一个基督徒的思想在天堂时，他就在天堂里；当他的思绪不断地忙于天堂时，就像保罗一样，当他惊叹于那些喜乐时，他喊道：“哦，神的丰富和智慧的深奥！”罗马书 11:33。

(6). Sixthly, He is there, when by continual prayers to God, he hath an inward admittance to the throne of grace, where he may freely open his heart to his God; and therefore it is that those that are Christians indeed are often in this duty.
第六，当他通过不断向上帝祈祷，获得内心的恩典之座时，他就在那里，可以自由地向上帝敞开心扉；因此，真正的基督徒经常会在这个职责上。

5. Hence we may gather, that the glorious estate in heaven is of the same kind with this life of grace, only differing in degrees of happiness; both estates are free: there only a freedom of glory, here a freedom of grace. Both are estates of redemption. There we are redeemed from sin and death and the devil, here we are only redeemed from the power of them; there have we the full harvest, here we have the first fruits; here we are heirs by faith, there by full possession; to all of us Christ is all in all, only there he rules immediately, here he rules by means, by his deputies. There they have communion with the saints, here we also have communion, though we live amongst the wicked. There they praise God continually, here we endeavour it continually. There they have communion with the beatifical vision, here we have communion with the ordinances which will bring us to it.
因此，我们可以得出结论，天堂中的荣耀状态与这种恩典的生活是相同的，只是幸福程度不同；两种状态都是自由的：那里只有荣耀的自由，这里只有恩典的自由。两者都是救赎的状态。在那里，我们从罪恶、死亡和魔鬼中得到救赎，而在这里，我们只是从它们的权势中得到救赎；在那里，我们有丰盛的收获，而在这里，我们只有初熟的果实；在这里，我们凭信心成为继承人，在那里，我们凭完全的拥有成为继承人；对我们所有人来说，基督是一切，只是在那里他直接统治，在这里他通过手段、通过他的代理人统治。在那里，他们与圣徒有交通，而在这里，我们虽然生活在邪恶之中，但我们也有交通。在那里，他们不断赞美上帝，而在这里，我们不断努力赞美上帝。在那里，他们与神圣的异象有交通，而在这里，我们与将引领我们到达异象的仪式有交通。

And, therefore, let such as intend to be saints hereafter be saints here, and live by the laws that are given us from heaven, and that they live by in heaven; for the kingdom is in such sort one and the same. The kingdom of grace, the preaching of the word, is called 'the kingdom of heaven,' as well as the kingdom of glory; and men do think in vain ever to enter into glory, without coming in at the gates of grace, as appeareth out of the apostle's argument, 2 Peter 1:10, 11, 'Give diligence to make your calling and election sure, for so an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ.'
因此，那些打算在将来成为圣徒的人，应该在此处成为圣徒，并按照从天堂赐予我们的法律生活，就像他们在天堂中生活一样；因为王国是如此的统一和相同。恩典的王国，即道的传讲，被称为“天国的王国”，以及荣耀的王国；人们徒劳地认为，如果不通过恩典的门进入，就无法进入荣耀，正如使徒的论证所表明的那样，彼得后书 1:10, 11，“所以，弟兄们，应当更加努力，使你们的蒙召和选定稳固不移，因为你们若行这些事，就永远不至于跌倒。这样，你们丰富地得以进入我们主救主耶稣基督永远的国。”

And to this end, amongst many other, observe with me these following directions.
为了达到这个目的，除了其他许多方面，与我一起注意以下这些指示。

1st Direct. First, For a preparation, hear the word of God; for by this we are in heaven in part already. For where the word is preached, there is the presence of the blessed Trinity, and the holy angels bringing down heaven itself to us, teaching us in the laws of that kingdom. Use reading also; for even thereby we talk with the saints who wrote those things for our instruction, and that Spirit that guided them in writing will also guide thee in reading. Receive the sacraments often, for these ordinances are the heavenly manna to us, and strengthen us in our way to the spiritual Canaan.
第一条指引。首先，为了准备，听上帝的话语；因为通过这样做，我们已经在某种程度上进入了天堂。因为在传道的地方，有着三位一体的祝福和圣洁的天使将天堂带到我们身边，教导我们天国的法则。也要多读书；因为通过阅读，我们与为我们写下那些事情的圣徒们交流，并且引导他们写作的圣灵也会引导你阅读。经常领受圣礼，因为这些仪式对我们来说是天上的吗哪，能够加强我们在通往属灵迦南的道路上的力量。

2d Direct. Secondly, Rejoice in often communicating with the saints. These earth moles that are delighted in cœno, not in cœlo,* all company is alike to them; but a Christian will here converse with such as he shall be with hereafter, and the saints have found much help this way. Even Saul, in the company of prophets, became a prophet; and the most earthly man that is amongst good men, in good discourse, will suit himself to them; and indeed good discourse is of much avail this way, if it be frequent as it should be. I enforce it not as a duty to be done at all times, but it should be oftener than it is.
2D 直接。其次，喜欢与圣徒经常交流。这些在尘世中喜欢泥沼而不喜欢天堂的地鼠，对他们来说，所有的人都一样；但一个基督徒将在此与他将来要与之同在的人交谈，圣徒们已经发现这种方式非常有帮助。甚至扫罗在先知的陪伴下成为了先知；而在善良的人中，最世俗的人在良好的交谈中，也会适应他们；事实上，良好的交谈在这方面非常有益，如果它是频繁的话，它应该比现在更频繁。我并不强调它是一种必须随时做的义务，但它应该比现在更频繁。

3d Direct. Thirdly, Use such means as are of force to subdue the hindrances of this disposition. Such as are lusts of youth, which ought to be tamed by fasts, and such watchfulness that may make us at the length wise; for so far as we overcome our lusts, so far we have our conversation in heaven; and therefore we must often in private watch, and in private pray; as the Scripture saith, we must watch unto prayer.
第三，使用强制手段来克服这种倾向的阻碍。例如，青年时期的欲望应该通过禁食和警惕性来驯服，这样我们才能变得明智；因为我们克服欲望的程度就是我们在天堂中的行为；因此，我们必须经常在私下里警醒，并私下祈祷；正如圣经所说，我们必须警醒祈祷。

4th Direct. Fourthly, Use much meditation. Be ever setting our minds something to this end, that our affections may be wrought upon, to forsake the world with detestation, and to love and embrace heaven; and for this duty we ought to redeem some time continually. Thus principally Enoch walked with God; and David, though a king, meditated in God's law day and night.
第四点，多加沉思。时刻让我们的思想专注于这一目标，以使我们的情感受到影响，厌恶世俗，热爱并拥抱天堂；为了履行这个责任，我们应该不断地挤出一些时间。主要是以诺与上帝同行；大卫虽然是国王，却日夜沉思上帝的律法。

5th Direct. And from this duty, let us be brought to a holy use of soliloquies; checking and shaming ourselves for following these pleasures, for unthankfulness and want of cheerfulness, as David, 'Why art thou cast down O my soul, why art thou so disquieted?' Ps. 42:5. By these recollections a Christian is indeed himself, and for the present even seated in heaven.
第五条直接。从这个责任出发，让我们以神圣的方式使用独白；为了追求这些快乐、不感恩和缺乏愉快而检查和羞辱自己，就像大卫一样，“我的灵啊，你为什么沮丧？为什么在我里面烦躁？”（诗篇 42:5）。通过这些回忆，一个基督徒确实是自己，甚至暂时坐在天堂里。

6th Direct. In the last place, besides ejaculations, use daily a set prayer; for thereby we ascend into heaven, and are fitted thereby to be more and more heavenly. It is the trade of citizens that make them rich. This is our trade, to trade by prayer with that heavenly city, where our treasure is, and by it we shall grow daily in riches. Thus is our soul strengthened and our affections stirred up to converse with God, and thus come we to set our faith in heaven, together with our love, where our Father is, where angels and saints, our city and eternal happiness, is. Thus is our hope strengthened, which carries us through all afflictions undauntedly, and so is a heaven to us before heaven; and thus are our desires in heaven, to be at rest, to be with Christ, which is best of all.
第六条。最后一点，除了祷告之外，每天使用一套固定的祷告；因为通过这样做，我们升入天堂，并逐渐变得更加天国化。市民的财富来自于他们的贸易。这是我们的贸易，通过祷告与那个天堂之城进行贸易，那里是我们的财富所在，通过这样做，我们将日益富有。这样我们的灵魂得到了加强，我们的感情被激发起来与上帝交流，这样我们就能将我们的信心和爱放在天堂，与我们的父在一起，与天使和圣徒，我们的城市和永恒的幸福在一起。这样我们的希望得到了加强，使我们能够勇敢地度过所有的苦难，对我们来说，这是一个天堂；这样我们的欲望就在天堂，得到安息，与基督在一起，这是最好的。

Obj. But some will say, We cannot always intend† such things as these, we have our callings, and are busied about earthly matters and cares.
但是有人会说，我们不能总是打算做这样的事情，我们有自己的职责，忙于地上的事务和烦恼。

Ans. 1. I answer: True it is, yet in the use of these things, we may be heavenly minded; for God in mercy appoints us callings, to busy our minds about, which else would be delving in the idle pleasures of sin: only he requires, that we in the first place 'seek for heaven.' We shall not continue here, but we are travelling still; and therefore it is good for us ever to redeem some time for heaven, that we may come with more speed to our journey's end.
答案 1：我回答：确实如此，然而在使用这些事物时，我们可以心怀天国；因为上帝怜悯地给我们指定了职责，让我们忙于思考，否则我们会陷入罪恶的空虚享乐中：只是他要求我们首先“寻求天国”。我们不会永远停留在这里，而是一直在旅行；因此，对我们来说，不断为天国赎回一些时间是很好的，这样我们就可以更快地到达旅程的终点。

2. Secondly, As a help to us, he hath left us his Sabbaths, in pity to our souls, which else would altogether be rooting in the earth. Let us have a care of the well spending of them; for by this we pay homage to heaven, and are put in mind thereof.
其次，作为对我们的帮助，他留给我们他的安息日，怜悯我们的灵魂，否则我们的灵魂将完全沉溺于尘世。让我们小心善用这些日子；因为通过这样做，我们向天堂致敬，并被提醒。

3. Thirdly, Every day redeem some time for meditation of the vanity of this world. Hereby will our untunable souls be still set in tune; and for our callings, every day sanctify them by prayer, and then all is clean.
第三，每天都要抽出一些时间来沉思这个世界的虚荣。这样我们不和谐的灵魂就会被调整到和谐的状态；对于我们的职业，每天都要通过祈祷来使其神圣化，然后一切都会变得清洁。

4. Fourthly, Go about them as in obedience to God, knowing that God hath placed us in these callings, and he looks for service in employing those talents bestowed on us, and in our serving one another. And let us endeavour to shew what our religion is, in avoiding the corruptions of our callings. Labour also to see God in everything, in crossing us, in encouraging and assisting us; and this will stir us up accordingly to pray continually, and in all things to give thanks; and it will make us fear always, for the same care and love of God that brings us to heaven, doth guide us in our particular actions and callings. And in other matters use ourselves so as we by these things raise our minds on high, for there is a double use of the creatures. First, temporal, and from thence a spiritual use is raised. Thus did Christ. By considering water he was raised to think of spiritual regeneration and washing; and thus we should do, labour to see God in his creatures, and thus shall we help our souls by our bodies. God will have it thus, and therefore setteth down heavenly things in earthly comparisons.
第四，以顺服上帝的心态对待这些事情，知道上帝将我们安置在这些职业中，并期望我们利用所赋予的才能为他服务，互相帮助。让我们努力通过避免职业中的腐败来展示我们的宗教信仰。也要努力在一切事物中看到上帝，无论是在阻碍我们的时候，还是在鼓励和帮助我们的时候；这将激励我们不断地祷告，并在一切事情中感恩；这也将使我们时刻敬畏，因为上帝对我们的关怀和爱不仅将我们带到天堂，也指引我们在具体的行动和职业中。在其他事务中，我们要以这些事物来提升我们的思想，因为创造物有两重用途。首先是世俗的用途，然后才是提升灵性的用途。基督就是这样做的。通过思考水，他提升了思想，思考到了灵性的重生和洗净；我们也应该这样做，努力在创造物中看到上帝，这样我们的身体就能帮助我们的灵魂。上帝希望如此，因此他用地上的比喻来阐述天上的事物。

7th Direct. Lastly, We must endeavour to make a spiritual use of all things as God doth. Doth God send crosses on us? Then before they leave us beg a blessing, that they may work his intended effect in bettering us. Doth God bless us with prosperity? Pray that God would sanctify it to encourage us on to good duties, so as in all estates we may have our conversation in heaven. Let no man therefore make pretence that he is poor, that he hath no time for this. No. Grace works matter out of everything. Poor Paul, nay, Paul a prisoner, see how he is busied; and the truth is, that worldly prosperity is the greatest enemy to a heavenly mind that can be.
第七条。最后，我们必须努力像上帝一样，对所有事物进行属灵的运用。上帝给我们送来了十字架吗？那么在它们离开我们之前，祈求上帝的祝福，使它们能够达到他预期的效果，使我们变得更好。上帝给我们带来了繁荣吗？祈求上帝使其成为鼓励我们做好事的圣洁力量，以便在各种境况下，我们的行为都在天上。因此，没有人可以借口自己贫穷，没有时间做这些事。不，恩典会从一切事物中产生作用。看看贫穷的保罗，甚至是囚犯的保罗，看看他是如何忙碌的；事实上，世俗的繁荣是对一个属天心灵最大的敌人。

Obj. But the weak Christian will complain that he cannot find this in him, but he is still carried away with worldly matters. Though he strive against it never so much, yet the world goes away with him.
但是虚弱的基督徒会抱怨他找不到这种力量，他仍然被世俗事务所困扰。尽管他再怎么努力抗争，世界仍然将他带走。

Ans. To such I answer, Strength of grace this way is not in every Christian, neither is it at the first. Paul had his distractions, Rom. 7 from ver. 15 to ver. 24, yet must our labours and endeavours be that way. The sin that is in us cannot hurt us if we strive against it. God suffers his children to see their weakness, as he did deal with Solomon, to humble us and make us learn his lesson, that all 'is vanity and vexation of spirit.' Let not such therefore be discouraged, but cheerfully go on in a good course, wherein the more we labour and strive, the more we beautify religion, and credit our city, and draw on others to be fellow-citizens with us.
对于这样的人，我回答说，恩典的力量并不是每个基督徒都具备的，起初也不是如此。保罗在罗马书 7 章 15 节到 24 节中也有他的困扰，然而我们的努力和奋斗应该朝着这个方向。如果我们与内心的罪恶抗争，它就无法伤害我们。上帝让他的儿女们看到自己的软弱，就像他对所罗门所做的那样，以便使我们谦卑，并让我们学习他的教训，即一切都是“虚空和捕风”。因此，不要让这样的人灰心丧气，而是要愉快地继续走在正确的道路上，我们越努力和奋斗，就越能美化宗教，为我们的城市争光，并吸引其他人与我们成为同胞。

And thus shall we free ourselves from terrors of conscience, and from the snares of the devil, even as birds when they soar aloft need fear no snares. Thus also shall we get a portion here, for it is the promise of the God of truth, that if we first seek the kingdom of heaven, all these things shall be cast upon us. Thus also shall we be sure of God's gracious and faithful protection, who hath said he will keep us in our ways.
这样我们就能从良心的恐惧和魔鬼的陷阱中解脱出来，就像鸟儿在高飞时不需要担心陷阱一样。这样我们也会在这里得到一份，因为这是真理之神的应许，如果我们首先寻求天国，这一切都会赐予我们。这样我们也能确信上帝的恩慈和忠诚的保护，他曾说过他会保守我们的道路。

And lastly, Thus shall we end our days with comfort. Woe be to him that dies not to the world before he goes hence. But to him that hath his soul in heaven, even while it is in his body, this life is but a pilgrimage, and death is advantage.
最后，我们将以舒适的方式结束我们的日子。那些在离开之前没有对世界死心的人将会遭受悲哀。但对那些灵魂在天堂的人来说，即使身在人世间，这一生也只是一次朝圣，而死亡则是一种利益。

From whence we also look for the Saviour, the Lord Jesus Christ
我们也期待救主，主耶稣基督的到来

These words lay down such an estate of a Christian, as is both a cause and a sign of heavenly conversation; and in them we may consider, first, That Christ is in heaven. Secondly, That there is a second coming of Christ. Thirdly, That Christians expect it. Fourthly, That this expectation is a cause of heavenly carriage.
这些话陈述了一个基督徒的境地，既是天堂对话的原因和标志；我们可以从中考虑以下几点：首先，基督在天堂。其次，基督将再次降临。第三，基督徒期待这一降临。第四，这种期待是产生天堂行为的原因。

For the first, that Christ is in heaven, we have the Scripture to warrant it, but the text is pregnant herein. We look for him from heaven, ergo he is in heaven.
首先，基督在天堂这一点，我们有圣经作为保证，但这段经文中含义丰富。我们从天堂期待他，因此他在天堂。

And therefore it is a gross conceit of the papists, that dream that his body is everywhere in the bread, or with the bread, as the Lutherans would have it. The Scripture determines that the heavens must contain him; that he sitteth now on the right hand of God; that he shall hereafter come to judge, and therefore he is not now here; nay, because he is not here he sent us the Comforter, the Spirit, that shall lead us into all truth, as he himself expressly saith, John 16:13.
因此，天主教徒那种梦想着他的身体无论在面包中还是与面包一起无处不在的想法是非常荒谬的，正如路德教徒所认为的那样。圣经明确规定，天堂必须容纳他；他现在坐在上帝的右边；他将来会来审判，因此他现在不在这里；不仅如此，因为他不在这里，他派遣了我们的安慰者，圣灵，他将引导我们进入一切真理，正如他自己明确所说的，约翰福音 16:13。

Secondly, Hence we may observe, that there is another coming of Christ, which yet is not fulfilled. There is a twofold coming of Christ, one whereby he comes in the flesh. This was his first coming. The second coming is in triumph, when he shall perfect our salvation. This appeareth by the desires of the creature, Rom. 8:37, seq. Secondly, By the faithful desires of his children, which cannot be in vain. Thirdly, To this end he took our flesh to draw us after him. Fourthly, To this end he left his Spirit with us to testify it. Lastly, He hath left us his promises and prophecies thereof, witnessed by the angels: Acts 1:11, 'This Jesus shall so come, even as you have seen him go into heaven.'
其次，因此我们可以观察到，基督还有另一次降临，这尚未实现。基督有两次降临，一次是他在肉身中降临，这是他的第一次降临。第二次降临是在胜利中，当他完成我们的救赎。这可以从受造物的渴望中看出来，罗马书 8:37 等。其次，通过他儿女的忠诚渴望，这是不会落空的。第三，他为了吸引我们而取了我们的肉身。第四，他为了证明这一点，将他的圣灵留在我们身上。最后，他给我们留下了他的应许和关于这一点的预言，这些都是天使所见证的：使徒行传 1:11，“这位耶稣将要怎样降临，就像你们看他升天去的样子。”

Thirdly, That Christians do expect this coming of Christ is evident out of the words, 'from whence we look for the Saviour,' saith the text. The word 'look' signifies an earnest expectation, implying faith, hope, and patience.* Faith is a ground of hope, supposing the promises which are grounded on an almighty God of truth. Now patience comes from hope, so as the word implies thus much. We hope, we believe, we patiently wait for the second coming of Christ. This is the disposition of every sound Christian, and it begins with the beginning of our new birth; for so, 1 Peter 1:3, it is said, 'We are begotten to a lively hope;' and Titus 2:13, 'The grace of God once appearing, teacheth to look for the blessed hope.'
第三，从文中的话可以明显看出，基督徒确实期待着基督的再来。文中说：“我们期待救主的到来。”“期待”一词表示一种真诚的期望，意味着信仰、希望和耐心。信仰是希望的基础，假设这些希望是建立在全能真神的应许之上的。现在，耐心来自希望，所以这个词意味着这么多。我们希望，我们相信，我们耐心地等待基督的第二次再来。这是每个真正的基督徒的态度，它从我们新生的开始就开始了；因为彼得前书 1:3 这样说：“我们蒙了重生，有活泼的盼望。”提多书 2:13 说：“我们盼望的福音的显现，就是我们伟大神和救主耶稣基督的荣耀的显现。”

Reason 1. For as in nature the seed desires growth, everything desires perfection, so much more in grace. Where once it is settled it continually desireth a more perfect estate, until the coming of Christ, when it cometh to the top and pitch thereof.
原因 1. 因为在自然界中，种子渴望生长，一切事物都渴望完美，尤其是在恩典中。一旦安定下来，它就不断渴望更完美的状态，直到基督的到来，达到巅峰和顶峰。

Reason 2. Secondly, There is such a relation betwixt Christ and us, we being contracted to him here, as there is a continual longing for the consummation of this marriage; even as the time between the contract and the marriage is a continual longing.
原因 2. 其次，基督与我们之间存在这样的关系，我们在这里与他订婚，因此对这场婚姻的完成有着持续的渴望；就像订婚和结婚之间的时间是持续的渴望一样。

Reason 3. Thirdly, Our estate here is a warring and laborious estate, and a painful service, and therefore what marvel if a sabbath, a peaceable, victorious, and triumphant estate, be sweet and to be desired?
原因 3. 第三，我们这里的地产是一个战争和劳累的地产，是一项痛苦的服务，因此，如果一个安息日、一个和平、胜利和得胜的地产是甜美和值得期待的，那又有什么奇怪呢？

Use. Hence we may learn that the estate of the children of God here is imperfect, for they are under hope of a better estate. Before Christ's time they expected the first coming of Christ. So it is said of Abraham, that he longed to see Christ's day. Now after Christ's first coming, we look after his second coming, when we shall be perfected; and thus the souls in heaven are in expectation of a further happiness.
因此我们可以得知，上帝的子民在此世界上的境况是不完美的，因为他们期待着更美好的境况。在基督来临之前，他们期待着基督的第一次降临。所以有关亚伯拉罕的记载说，他渴望看到基督的日子。现在，在基督第一次降临之后，我们期待着他的第二次降临，那时我们将得到完美；而在天堂的灵魂也期待着更大的幸福。

Use 2. And this is the reason of the contrarieties of estate that are in a Christian. He rejoices because he is under hope, but he sorrows because he hath not already obtained the thing he hopeth for. He rejoiceth because of his assurance, but sorroweth because of the crosses he daily meets with; rejoiceth in the communion of saints, but 'woe is me that I dwell in Mesech,' Psa. 120:5. We are kings, but over rebels; prophets, but have much ignorance, for we see but in part; priests, but are daily polluted with the soil of this world, and therefore do stand in need of continual washing.
使用 2。这就是基督徒身上存在的矛盾的原因。他因为有希望而欢喜，但因为还没有得到他所期望的东西而忧伤。他因为有保证而欢喜，但因为每天都会遇到十字架而忧伤；他因为与圣徒的交流而欢喜，但“我在米设居住，有祸了！”（诗篇 120:5）。我们是国王，但统治的是叛逆者；我们是先知，但有很多无知，因为我们只能看到部分；我们是祭司，但每天都被这个世界的污垢所玷污，因此需要不断洗净。

Use 3. Thirdly, This expectation is not only a work of ours, but a grace wrought in us by Christ, by virtue of the covenant: for God fits us with graces that have reference to our future happiness; and it arises from love and patience, grounded upon assurance of an end and glorious issue. Christ knew we were to meet with enemies, and therefore gives us hope as an helmet and an anchor to keep us from shipwreck; for he is a saviour as well in saving us here from despair, as hereafter from hell.
使用 3. 第三，这种期望不仅是我们的工作，而且是基督在我们里面创造的恩典，根据盟约的力量：因为上帝赐予我们与我们未来幸福有关的恩典；它源于爱和耐心，建立在对一个终结和光荣结果的确信之上。基督知道我们将遇到敌人，因此给了我们希望作为头盔和锚，以免我们遭受船只失事；因为他不仅在拯救我们免于绝望，也在拯救我们免于地狱。

Use 4. This, lastly, may serve for a trial of our estates: for many that think themselves to be good Christians, think with Peter 'it is good being here,' Mat. 17:4; it is good for them to be in this world. They fear the coming of Christ. The very thought thereof destroys all their mirth. It is to them like the handwriting on the wall to Belshazzar. The child of God is of another disposition. He is begotten to this hope: his desire is accordingly; his endeavour and labour is by any means to attain to the resurrection of the dead, Philip. 3:11.
使用 4.最后，这可以用来试验我们的财产：因为许多认为自己是好基督徒的人，像彼得一样认为“在这里很好”，马太福音 17:4；对他们来说，生活在这个世界是好的。他们害怕基督的降临。这个想法本身就摧毁了他们所有的欢乐。对他们来说，这就像是对伯沙撒的墙上的文字。上帝的儿女有着不同的性情。他们被带到这个希望中：他们的欲望也是如此；他们的努力和劳动是为了以任何方式达到死人的复活，腓立比书 3:11。

Obj. But it will be said, that it is often seen that good Christians do not always desire the coming of Christ.
但会有人说，常常看到好的基督徒并不总是渴望基督的降临。

Ans. To which I answer, It is true; but it is caused by their careless carriage. And yet, ever there is a spirit in them, to endeavour to do something that may prepare for his coming. But a strong Christian hath ever this desire; and if he be a mortified and growing Christian, he never wants this hope, and comfort, and earnest longing: and therefore his prayer ever is, 'Come, Lord Jesus.'
答：我回答说，这是真的；但这是由于他们的粗心态度所致。然而，他们内心总是有一种精神，努力做一些为他的到来做准备的事情。但是，一个坚定的基督徒总是有这个愿望；如果他是一个克己和不断成长的基督徒，他永远不会缺乏这种希望、安慰和热切的渴望：因此，他的祷告永远是“来吧，主耶稣。”

Fourthly, We may observe out of the words, where this hope is, and this expectation, it stirs up and quickens the soul to a holy conversation. It is propounded here as a ground of the apostle's holy conversation.
第四，我们可以从这些话中观察到，这种希望和期望激发并加快了灵魂的圣洁行为。在这里，它被提出作为使徒圣洁行为的基础。

For it stirs us up to be pure, even as he is pure, as it is 1 John 3:3. For we are a holy spouse, and there will shortly come the marriage-day; and fitting it is that we prepare ourselves fitting for such a husband. Thus it was with the concubines of Ahasuerus. Though a temporal and earthly king, yet the custom was, they should be twelve months before they came to the king, Esther 2; and much more should it be our duty, evermore to be prepared to come into the presence of our eternal, heavenly King, to meet with the bridegroom; because we know not how soon it may be that he will come, and send his angels for us to appear before him in glory, to call us to the wedding.
因为它激励我们纯洁，正如约翰一书 3:3 所说。因为我们是圣洁的配偶，婚礼的日子即将到来；我们应该为这样的丈夫做好准备。就像亚哈随鲁的妃嫔一样。虽然他是一个世俗的地上之王，但按照惯例，她们在见到国王之前要等待十二个月，以斯帖记 2；我们更应该时刻准备好进入我们永恒、天上的君王的面前，与新郎相会；因为我们不知道他何时会来，派遣他的天使来接我们在荣耀中出现在他面前，召唤我们参加婚礼。

Secondly, This hope will stir us up to do all good duties, and to right performance of good duties; to do all things sincerely, as in the presence of God our judge. And therefore, not only the duty of preaching is urged upon Timothy, but the manner, 2 Tim. 4:2, who is charged by the Lord Jesus Christ, who shall judge all at his appearing, that he should 'preach the word: be instant in season, out of season, reprove, rebuke, exhort, with all long-sufferance.' And the apostle Peter having declared the second coming of Christ, thence infers, 'What manner of men ought we to be in all godly conversation,' 2 Pet. 3:11. And indeed, meditation of the principles of religion will inform us well in the manner of our duties, as in the nature of them; and thus shall we be fruitful in particulars, according as our meditations are directed, though the principal matters and objects of our meditation are but few.
其次，这种希望将激励我们去履行所有善良的职责，并正确地履行这些职责；要真诚地做所有事情，就像在上帝我们的审判者面前一样。因此，不仅要敦促提摩太传道的责任，还要敦促他的方式，如提摩太后书 4:2 所说，他受到主耶稣基督的嘱咐，耶稣基督将在他显现时审判所有人，要他“传讲道理，时机不可错过，责备，警戒，劝勉，凡事忍耐”。使徒彼得在宣告基督的第二次来临后，推断出“我们在一切虔诚的行为中应该是怎样的人”，彼得后书 3:11。事实上，对宗教原则的沉思将在我们的职责方式和性质方面给予我们很好的指导；只要我们的沉思是有方向的，我们就会在细节上丰富多样，尽管我们沉思的主要内容和对象很少。

Thirdly, This hope and expectation will stir us up to pray for the consummation and bringing to pass the performance of all those promises which are to be performed before the coming of Christ, as that the gospel should be preached in all places; that the conversion of the Jews might be hastened, and the downfall of antichrist might speedily come to pass. And this hope will also encourage us and put us forward, that in our several callings and standings, we should help on the performance of them as much as is in our power to perform, by helping on the building of the church and the enlargement of Christ's kingdom, and the confusion of his enemies.
第三，这种希望和期望将激励我们为基督再来之前要实现的所有应许祈祷，例如福音要在所有地方传扬；犹太人的归向要加速，反基督的崩溃要迅速发生。这种希望也会鼓励我们，并推动我们在各自的职业和地位上尽力帮助实现这些应许，通过帮助建立教会、扩大基督的国度和使他的敌人混乱。

Lastly, This hope will work in us a sweet and comfortable carriage in all estates and conditions, carrying us through all impediments with courage. For 'yet a little while, and he that shall come will come, and will not tarry,' Heb. 10:37, and he will come full handed. 'My reward is with me,' saith Christ; and lest we should think it long before he comes, he told us long ago that those were the latter days, and that the ends of the world were then come upon them. Do men, then, molest us, persecute, and vex us? Let us be comforted. He comes that will tread all our enemies under our feet. Do we find that we have but short spirits, that our graces are but weak? Let us not dishearten ourselves. He that keeps heaven for us will give us necessary graces to bring us thither. If we want, go to the God of faith and love. He hath promised to give us his Spirit, to make all grace abound in us, never to leave us nor forsake us till he hath perfected his work, in setting us with him in glory.
最后，这种希望将在我们身上产生一种甜蜜而舒适的态度，无论处于何种状态和条件，都能勇敢地带领我们度过所有的阻碍。因为“因为还有一个很短的时候，那要来的就来，并不迟延。”（希伯来书 10:37），他将满怀而来。“我的赏赐与我同在。”基督说；为了避免我们认为他来得太晚，他早就告诉我们那些是末世，世界的尽头已经降临到他们身上。那么，人们是否困扰、迫害和烦恼我们？让我们得到安慰。他即将来临，将践踏我们所有的敌人。我们是否发现自己的精神短暂，我们的恩典很薄弱？让我们不要气馁。为我们保留天堂的那位将赐给我们必要的恩典，将我们带到那里。如果我们有所缺乏，去找信仰和爱的上帝。他已经应许赐给我们他的圣灵，使一切恩典在我们身上丰盛，永不离弃我们，直到他在荣耀中完成他的工作，使我们与他同在。

But to proceed to the object of this expectation, it is Christ who is described unto us by the Saviour, whom he calls also Jesus, which signifies a Saviour; and this he doth to impress it the deeper into his affections.
但是，继续谈论这种期望的对象，就是基督，救世主用救主的名字称呼他，这也意味着救世主；他这样做是为了更深刻地印在他的情感中。

Quest. But some may say, Christ hath saved us already. What need is there, therefore, of his second coming?
但有人可能会说，基督已经拯救了我们。因此，他的第二次来临有何必要？

Ans. I answer, It is to perfect our salvation. For redemption of our bodies and glorious liberty are reserved to his second coming. We look not that he should die any more, but appear as a Lord of glory in glory, without humiliation for sin, having already gotten victory of it.
答：我回答，这是为了完善我们的救赎。因为我们的身体的救赎和荣耀的自由都被保留到他的第二次来临。我们不再期待他再次死去，而是以荣耀的主的身份出现，没有为罪而受辱，已经获得了对罪的胜利。

Doct. The observation is, that Christ is a Saviour, and the Saviour by way of excellency. He saves all that are of his mystical body from all evil, and preserves them to all good. He saves their bodies and their souls now from the power of all evil, and hereafter he will free them from all evil. He is the everlasting Saviour. While we live here his blood runs continually. This is the 'fountain opened for the house of Judah for sin and uncleanness,' Zech. 13:1. In it are we cleansed from the guilt and damnation of sin. What would we have more? 'We are kept by faith to salvation,' 1 Peter 1:5. Let this raise up our souls. Are we swallowed up with the sense of any misery? Let us know that we trust a Saviour that is every way absolute, that invites those that are sick with sin to come unto him; and 'how can we escape, if we neglect so great salvation?' Heb. 2:3. Away, therefore, with all popish conceits of meriting by our works. All glory must be given only to his mercy; all that he did for us was to the glory of his grace, Eph. 1:6.
医生。观察是，基督是救主，是卓越的救主。他拯救他神秘的身体中的所有人免受一切邪恶，并保护他们获得一切善良。他现在拯救他们的身体和灵魂免受一切邪恶的力量，将来他将使他们摆脱一切邪恶。他是永恒的救主。当我们在这里生活时，他的血液不断流动。这是“为犹大家开了一个洗罪洁净的泉源”，撒迦利亚书 13:1。我们从中洗净了罪恶的罪恶和定罪。我们还想要什么？“我们凭着信心被保守，得以得救”，彼得前书 1:5。让这激发我们的灵魂。我们是否被任何苦难的感觉所吞噬？让我们知道我们相信一个完全无可挑剔的救主，他邀请那些因罪恶而生病的人来到他面前；“如果我们忽视如此伟大的救恩，我们怎能逃脱？”希伯来书 2:3。因此，摒弃所有天主教关于通过我们的行为获得功德的观念。所有的荣耀只能归于他的怜悯；他为我们所做的一切都是为了彰显他的恩典的荣耀，以弗所书 1:6。

Lastly, This should comfort us when we think of the last day, to think withal, that he shall be our judge that is our Saviour, and therefore should cast away all terror from us, knowing that our head will not destroy his members, but that he our husband being a great king, will also crown us his spouse with a glorious crown. Therefore, when we see the foregoing signs come to pass, 'let us lift up our heads, knowing our redemption draweth near,' Luke 21:28.
最后，当我们想到末日时，这应该让我们感到安慰，因为我们的救主将成为我们的审判者，所以我们应该摒弃一切恐惧，知道我们的头领不会毁灭他的肢体，而我们的丈夫作为一位伟大的国王，也会用荣耀的冠冕加冕我们作为他的配偶。因此，当我们看到前面的迹象实现时，让我们抬起头来，知道我们的救赎临近了，路加福音 21:28。

To go on, in the next place: Christ is not only our Saviour, 'but he is our Lord,' wherein we may see the apostle's Christian wisdom. He useth such titles as may most of all strengthen his faith and affection of the present meditation, which being a point of the resurrection, a thing Seeming contrary to reason, to flesh and blood, he strengthens himself in this consideration, that he 'is the Lord,' who hath all power and authority committed to him, Mat. 28:18.
继续说，在接下来的地方：基督不仅是我们的救主，而且他是我们的主，我们可以看到使徒的基督徒智慧。他使用这样的称号，最能够加强他对当前冥想的信仰和情感，这是关于复活的一个观点，似乎违背理性、违背血肉，他在这个思考中加强自己，他是“主”，拥有所有的权力和权威，马太福音 28:18。

Secondly, He is Lord by title of redemption, so as we are no more our own, but his; for he hath bought us with a price.
其次，他是救赎的主，因此我们不再属于自己，而是属于他；因为他以代价买下了我们。

Thirdly, He is Lord of the world, and of the devil by conquest, Heb. 2:14.
第三，他是世界的主宰，也是通过征服成为魔鬼的主宰，希伯来书 2:14。

Fourthly, He is Lord over his church by marriage. He is our husband, governing his church with sweetness and love.
第四，他通过婚姻成为他的教会的主。他是我们的丈夫，以温柔和爱来管理他的教会。

He is also the Lord by way of excellency above others, depending on no creature. He is 'Lord of lords.'
他也是无与伦比的主，不依赖任何生物。他是“众主之主”。

Secondly, He is Lord of body and soul and conscience, punishing with terrors here and damnation hereafter.
其次，他是身体、灵魂和良心的主宰，以恐惧在此处惩罚，以永世的诅咒在来世惩罚。

Thirdly, He is Lord eternal. He endures for ever, and cannot die.
第三，他是永恒的主。他永远存在，不能死亡。

Fourthly, He is such a Lord as cannot abuse his authority. He cannot tyrannise. His grace and virtue are of equal extent with his power.
第四，他是一个不能滥用权力的主人。他不能暴虐。他的恩典和美德与他的权力一样广泛。

Fifthly, He is a holy Lord, Holy, holy, holy, Lord God of Sabaoth, that is, Lord of hosts, Rev. 4:8.
第五，他是圣洁的主，圣哉，圣哉，圣哉，万军之主上帝，也就是万军之主，启示录 4:8。

In all these he is far above any earthly man, yea, above all creatures. And therefore it is a sweet estate to be under government and rule. They then that are lords here on earth must consider, though they rule and are above others, yet they are under the Lord. Thus did Joseph. Therefore they must rule, 'but in the Lord.' It is his will that must rule their wills.
在所有这些方面，他远远超越任何凡人，甚至超越所有生物。因此，受到统治和管理是一种美好的状态。因此，地球上的统治者必须考虑到，尽管他们统治并且高于其他人，但他们仍然在主的统治之下。约瑟夫就是这样做的。因此，他们必须统治，“但是在主里面”。他的意愿必须统治他们的意愿。

Secondly, This should comfort Christians, that they have such a Lord as is Lord of angels, at whom the devils tremble; whom storms, winds, seas, sickness, death, and all creatures do obey. Yet we cannot challenge this comfort, but upon condition of our obedience. The apostle joins Lord and Saviour together, to shew that he is a Saviour only to those that take him for their Lord to govern and rule them. As he is our priest, he must also be our king. He comes by water to purge and wash us, as well as by blood to suffer for us. The wicked they will not have this man rule over them, but they shall not say nay. God will be a Lord over them, ruling by his power; with a rod of iron he will bruise them in pieces, none shall deliver them. If we will avoid this miserable estate, let us make him Lord in us. Thus shall we crown him, and then he will crown us with himself.
其次，这应该安慰基督徒，因为他们拥有一个如此众天使之主的主宰，魔鬼们对他战栗；风暴、风、海洋、疾病、死亡和所有生物都顺从他。然而，我们只有在服从的条件下才能享受这种安慰。使徒将主和救主结合在一起，以表明他只是那些将他作为主来统治和管理他们的人的救主。作为我们的祭司，他也必须是我们的国王。他通过水来净化和洗涤我们，也通过血来为我们受苦。恶人们不愿意让这个人统治他们，但他们不能说不。上帝将以他的权能统治他们；他将用铁杖将他们粉碎，没有人能救他们。如果我们想避免这种可悲的境地，让我们让他成为我们的主。这样我们将加冕他，然后他将以自己加冕我们。

VERSE 21
第 21 节

Who shall change our vile body.
谁将改变我们卑劣的身体。

The words are plain, and shall need no exposition; therefore we will briefly come to the doctrines.
这些词语很简单，不需要解释；因此我们将简要地谈论教义。

Doct. 1. And first, We may observe hence that our bodies are base; and thus are the bodies not only of wicked profane men, but of the servants and dearest children of God; all are vile. And that in these respects.
首先，我们可以从这里观察到我们的身体是卑贱的；不仅是邪恶亵渎的人的身体，也是神的仆人和至爱的孩子的身体；所有人都是卑贱的。在这些方面。

First, In life our original is base. We are dust, and to dust we must return, Gen. 3:19; and our continuance is full of change, subject to diversity of estates, sickness, health, pain, ease, hunger, fulness. And base we are, because we are upheld by inferior creatures. We enter into the world by one way, but go out by divers deaths; some violent, some more natural, and by divers sicknesses loathsome to the eyes, to the nostrils, and especially when we are nearest our end, whenas our countenance is pale, our members tremble, all our beauty is gone. But after we are departed, so loathsome is this our carcase, it must be had out of sight; yea, though it be the body of the patriarch Abraham,* Gen. 23:4. For as the body of man is the best temper, so the corruption thereof is the most vile. The best countenances of the greatest personages are the most ugly, ghastly objects of all others, by so much the more, by how much they were the more excellent; so much the greater is their change. And yet are we not to conceive of this body so as though there were no glory belonging to it; for, first, it is God's workmanship, therefore excellent, and so excellent as the heathen man Galen, being stricken into admiration at the admirable frame thereof, breaks out into a hymn in praise of the Maker (bb). And David could not express it, but says, 'I am wonderfully made,' Ps. 139:14. God made this his last work, as an epitome of all the rest.
首先，我们的生命本质是基础。我们是尘土，必将归于尘土（创世记 3:19），我们的延续充满变化，受到各种状态的影响，包括疾病、健康、痛苦、舒适、饥饿和饱食。我们是卑微的，因为我们依靠低等生物的支持。我们通过一种方式进入世界，但通过各种不同的死亡方式离开；有些是暴力的，有些更自然，还有各种令人作呕的疾病，令人眼睛发恶、鼻子发恶，尤其是当我们临近死亡时，我们的面容苍白，肢体颤抖，我们所有的美丽都消失了。但是当我们离开后，我们的尸体是如此令人作呕，必须被藏起来；是的，即使它是先祖亚伯拉罕的身体（创世记 23:4）。因为人的身体是最好的构造，所以它的腐败是最卑劣的。最伟大人物的最好的面容是所有其他人中最丑陋、可怕的对象，因为他们越优秀，他们的变化就越大。 然而，我们不能不将这个身体看作是没有荣耀的；首先，它是上帝的杰作，因此卓越，以至于异教徒伽莲被它的奇妙构造所震撼，赞美造物主的赞美之词不禁涌上心头。大卫无法表达，只能说：“我奇妙地被造成”，诗篇 139:14。上帝将这个身体作为他的最后一项工作，作为所有其他事物的概要。

Secondly, We are told that we owe glory to our bodies; and therefore we are bidden that we should not wrong our bodies; and the Scripture speaks infamously of self-murderers, as of Judas, Saul, Ahithophel. They are branded with a note of shame and reproach. And God, to shew the respect we owe to our bodies, hath provided to every sense pleasing recreations, as flowers for the smell, light for the eyes, music for the ear; to be brief, he made all things for the bodily use of man.
其次，我们被告知我们应该给予我们的身体荣耀；因此，我们被告诫不要伤害我们的身体；圣经对自杀者，如犹大、扫罗、亚希多弗，发表了可耻和耻辱的言论。他们被贴上了耻辱和责备的标签。上帝为了显示我们对身体的尊重，为每个感官提供了愉悦的娱乐，如花朵供嗅觉使用，光线供眼睛使用，音乐供耳朵使用；总之，他创造了一切供人类身体使用的事物。

Thirdly, These bodies of ours are members of Christ, redeemed and sanctified temples of the Holy Ghost, as well as of our souls. And therefore we must take heed, when we read of the base terms that are given to the body, that we do not mistake. For it is true in regard it keeps the soul from heaven, it is the grave of the soul; but indeed it is the house, the temple and instrument of the soul. But being misused, it proves an untoward dark house, an unwieldy instrument.
第三，我们的身体是基督的肢体，是被救赎和成圣的圣灵的殿宇，也是我们灵魂的一部分。因此，当我们读到对身体的贬低之词时，我们必须小心，不要误解。因为从某种程度上说，身体阻止了灵魂进入天堂，它是灵魂的坟墓；但实际上，它是灵魂的住所、圣殿和工具。然而，如果被滥用，它会成为一个不合适的黑暗住所，一个笨重的工具。

We are to take heed, therefore, of the error of those who afflict it by writing and declaiming against it, or by whipping of it, when, alas! it is the sin of the soul, the unruly lusts and affections, that are the causes of all rebellions in us; and if the body doth rebel, as often it doth come to pass since the fall, this proceeds from the corruption of the soul yielding to the body aid to serve the lusts; and God hath appointed a religious abstinence as a means to tame such lusts and weaken them, which it were to be wished were used oftener than it is.
因此，我们要注意那些通过写作和演讲来折磨它，或者通过鞭打它的错误，唉！这是灵魂的罪恶，不受控制的欲望和情感是我们内心所有叛乱的原因；如果身体叛乱，这常常发生自从堕落以来，这是因为灵魂的腐败屈服于身体，为了满足欲望；上帝指定了宗教禁欲作为驯服这些欲望和削弱它们的手段，希望它能被更频繁地使用。

Quest. But it will be said, Are the bodies of Christians base, for whom Christ shed his most precious blood?
但会有人问，基督为谁流出宝血的，难道基督徒的身体是卑贱的吗？

Ans. I answer, While we live here, we are in no better condition than others, as concerning our bodies. Hezekiah is sick; Lazarus hath his sores; David and Job troubled with loathsome diseases; and thus it is fitting it should fare with us.
我回答，当我们在这里生活时，就我们的身体而言，我们并没有比其他人更好的状况。希西家生病了；拉撒路有疮病；大卫和约伯受到可憎的疾病的困扰；这样对我们来说是合适的。

For, first, Christ laid us this example. He took our base, ragged nature on him. He hungered and thirsted, was pained, and death had a little power over him. And, shall we desire a better estate than our master, our head, had? or do we ever think to partake with him in happiness, that will not partake with him in his mean estate? The decree of God is, that to dust we must, as all the rest of our fellow-saints and servants shall.
首先，基督给我们树立了榜样。他承担了我们卑贱、破旧的本性。他饥饿、口渴，感到痛苦，死亡对他有一点点的权力。难道我们希望比我们的主、我们的头更好的境遇吗？或者我们是否认为如果不与他一同承受他卑微的境遇，就能与他一同分享幸福？上帝的旨意是，我们必须归于尘土，就像我们其他的圣徒和仆人一样。

Secondly, Hereby God doth exercise our faith and hope; causing us to look and expect a better resurrection; and by this means are our desires edged to a better life, for else would we set up our rest here, and make this our paradise.
其次，上帝通过这种方式锻炼我们的信仰和希望；使我们期待并期望更美好的复活；通过这种方式，我们的欲望被激发，追求更美好的生活，否则我们会在此安顿下来，将此地视为我们的天堂。

Thirdly, As yet there is sin in us; from the danger whereof, though we be delivered, yet there is a corruption that remaineth behind in us; and by this he will teach us the contagion of sin, and teach us to see how the devil hath deceived us, by the effects thereof bringing pain, torment, and loathsomeness.
第三，我们内心仍然存在罪恶；虽然我们已经得到拯救，但仍然存在着一种腐败在我们内部；通过这一点，他将教导我们罪恶的传染性，并教导我们看到魔鬼如何通过其效果带来痛苦、折磨和厌恶来欺骗我们。

Fourthly, It shews God's wisdom in vanquishing sin by death, which is the child of sin; for by it shall we be purged from sin, from corruption both of body and mind, and thus is our base estate made a way to our excellent estate hereafter.

We must therefore moderate our affections to the best things of this life. Health is changeable, and will not continue. Beauty is a flower of a stalk. The flower quickly fades away and perisheth. The stalk that is more base continues longest. Flesh is grass, either cut down by violent death; or if by age, the longer it lives the baser it is, and increases continually therein till death, whenas it is most base.
我们必须因此对这个生活中最好的事物保持适度的情感。健康是多变的，不会持续下去。美丽是一朵花的花朵。花很快就会凋谢和消亡。更为低贱的茎会持续更久。肉体是草，要么被暴力死亡割断；要么是因为年龄，它活得越久就越低贱，并不断地在其中增长，直到死亡时，它是最低贱的。

It is therefore foolish for any to swell because of beauty or strength, which at the best are but curious* excellencies of a base body; and far more sottish are they that think to resist old age and God's decree, by trimming up and painting a withered stock. This is not the way to conquer vileness. But if we will be rid thereof, labour for the meat that perisheth not, John 6:27 But that which maketh us endure to everlasting life is, with Mary, to choose the 'better part, that shall not be taken away.' 'Meat for the belly, and the belly for meat: but God shall destroy both the one and the other,' 1 Cor. 6:13.
因此，任何人因为美丽或力量而自负都是愚蠢的，因为这些最多只是一个卑贱身体的奇特优点；而那些试图通过修饰和涂抹一根枯萎的树干来抵抗衰老和上帝的旨意的人更加愚蠢。这不是征服卑劣的方法。但是，如果我们想要摆脱这种卑劣，就要为那不朽的食物努力工作，约翰福音 6:27。但使我们忍耐到永生的是，像马利亚一样，选择“不能被夺去的更好的部分”。 “肚子是为食物，食物是为肚子；但上帝要毁灭这两者，”哥林多前书 6:13。

And let this be as a cooler, to quench the base wildfire of love; and consider what is it we so affect.† It is but beautiful dust, a painted sepulchre, a body that after death will be vileness itself, that while it breathes it is full of rottenness, the matter of worms, supported it may be by a carrion soul, that whether it willeth or nilleth‡ must leave it and go into a far worse place.
让这个作为一个冷却器，来扑灭爱的低级烈火；并思考我们所追求的是什么。它只是美丽的尘埃，一个涂饰的坟墓，一个在死后将变得卑劣的身体，它在呼吸时充满腐烂，是蠕虫的食物，可能由一颗腐肉般的灵魂支撑着，无论它愿意与否，都必须离开它并进入一个更糟糕的地方。

And contrarily, in the last place, it should teach us to be at a point,§ cheerfully to honour God by sacrificing ourselves to him when he calls for us. Count it no shame with David to be vile in the eyes of men for God's cause. If the worst could be imagined, which cannot be, we had as good perish with usage as with rust. But this is the only way to be glorious, to avoid vileness, even to sacrifice our bodies and all in a good cause. What though the world esteem vilely of us, as good for nothing but the shambles, Rom. 8:36; shall we fear them? No. Fear him that can destroy both body and soul. It is better to go to heaven without a limb, than to go to hell with a sound healthful body. Therefore when temptations of the world do begin to provoke thee, say to thy flesh with Bernard, Stay thy time; the time is not yet to be happy (cc).
相反地，在最后一点上，它应该教导我们要坚定不移地欢快地为了神的呼召而牺牲自己来尊崇神。不要以为为了神的事情在人们眼中卑贱是一种耻辱。即使最坏的情况是无法想象的，我们宁可因使用而灭亡，也不愿因生锈而灭亡。但这是唯一的荣耀之道，避免卑贱，甚至为了正义的事业而牺牲我们的身体和一切。即使世人看轻我们，认为我们除了屠宰场什么都不值得，我们害怕他们吗？不。我们害怕那能毁灭身体和灵魂的主。宁可没有一条腿去天堂，也不愿带着一个健康的身体去地狱。所以当世界的诱惑开始激怒你时，用伯纳德的话对你的肉体说，等待你的时机；现在还不是幸福的时候。

And therefore, to conclude, our soul is but a stranger here; we must entertain it well into this house of our body. It is but a guest, use it not basely. It is no ill guest. It gives us sight, taste, speech, motion. When it goes away, our body is but a dumb, dull, base lump of earth. Nay, when it is gone, whilst the body is in the ground, the soul having a most vehement and earnest desire to be knit to it again, puts God continually in mind of raising it up at the last day of the general resurrection, and of glorifying it in a holy, eternal, and happy estate.
因此，总结起来，我们的灵魂只是在这里的一个陌生人；我们必须好好招待它进入我们身体的这个房子。它只是一个客人，不要卑躬屈膝地对待它。它不是一个坏客人。它给予我们视觉、味觉、言语和运动。当它离开时，我们的身体只是一块哑巴、愚钝、卑贱的土块。不仅如此，当它离开时，当身体埋在地下时，灵魂却怀着最强烈和真诚的愿望，不断提醒上帝在末日的大复活中使它复活，并在一个神圣、永恒和幸福的状态中荣耀它。

2. Secondly, Out of the words we may observe, that these vile bodies of ours shall be changed. This we receive as an article of our faith; and yet were it believed truly as it ought, it would work a strange alteration in the minds and manners of men, contrary to that they are now; and howsoever it is not embraced, yet it remains a grounded truth, that these bodies of ours, sown in corruption, shall rise incorruptible, 1 Cor. 1:15. It was foretold in way of consequence in paradise; for the head of the serpent could not be broken but by conquering death, which is the last enemy. It was figured out unto us in Aaron's dead sear rod that budded, and Jonah's deliverance out of the belly of the fish, where he had been three days and three nights. It was believed of all the fathers, Heb. 12:1, seq. And for security before the flood Enoch, and after the flood Elias, were taken up in their bodies.
其次，从我们所能观察到的话语中，我们可以看到我们这些卑劣的身体将会发生变化。这是我们信仰的一部分；然而，如果真正相信它，它将会对人们的思想和行为产生奇怪的改变，与现在的情况相反；无论如何，尽管它没有被接受，但这仍然是一个根深蒂固的真理，我们这些腐败的身体将会复活成为不朽的身体（哥林多前书 1:15）。这在伊甸园中以一种结果的方式被预言出来；因为蛇的头只有通过征服死亡，也就是最后的敌人，才能被打破。这在亚伦的枯干的杖上发芽，以及约拿从鱼腹中获得解救的事例中，被向我们展示出来，他在鱼腹中待了三天三夜。所有的父辈都相信这一点（希伯来书 12:1）。在洪水之前，以诺和洪水之后，以利亚都带着他们的身体被接走了。

And besides, it is not contrary to reason. I do not say that reason can reach unto it. For Christ he is alive still. The dust whereof we are made, and whither we go is preserved. It is not annihilated. And why cannot Christ raise a body out of the dust, as at the first make it out of dust. Why should he not be as able to quicken dust now as at the first? and especially, seeing the soul is reserved in heaven to this end, till the day of his second coming.
而且，这并不违背理性。我并不是说理性可以理解它。因为基督仍然活着。我们所构成的尘土，我们所去的地方被保留着。它并没有被消灭。为什么基督不能从尘土中复活一个身体，就像最初用尘土创造它一样。为什么他现在不能像最初那样使尘土复活？尤其是因为灵魂被保留在天上，直到他第二次降临的那一天。

Nay, it is not contrary to the course of nature. We see every year summer comes out of winter, day out of night, youth out of infancy, man's age out of youth. And the apostle in the Corinthians, 'Thou fool, the corn is not quickened except it die,' 1 Cor. 15:36. Nay, we see what strange changes are daily wrought by art; and shall we think God's almighty power cannot work far more strange effects?
不，这并不违背自然规律。我们每年都看到夏天从冬天中诞生，白天从黑夜中出现，青春从婴儿期中成长，人的年龄从青年时代中走向成熟。而在哥林多前书中，使徒说：“愚昧的人哪，你所种的，若不死就不能生。”（哥林多前书 15:36）不仅如此，我们还能看到艺术每天所带来的奇异变化；难道我们会认为上帝的全能力量不能产生更奇异的效果吗？

Use. The use therefore is to instruct us if we believe that Christ shall change these vile bodies, then sure the same bodies shall rise that died; for change is of qualities, it abolisheth not substances. And therefore Job's confidence herein is remarkable, Job 19:26, 'Whom I shall see for myself, and mine eyes shall behold,' speaking of Christ; so is it, 1 Cor. 15:53, 'This corruptible must put on incorruption, and this mortal must put on immortality,' and the ancient creeds had, credo resurrectionem carnis hujus.
使用。使用的目的是指示我们，如果我们相信基督会改变这些卑鄙的身体，那么同样的身体将复活，因为改变是关于品质的，它并不废除实质。因此，约伯在这方面的信心是引人注目的，约伯记 19:26，“我必亲眼见神”，说的是基督；同样，哥林多前书 15:53 也是如此，“这必朽坏的必要变成不朽坏，这必死的必要变成不死”，古代的信经中也有“我信肉身的复活”。

Secondly, It is very unequal that one body should honour or defile itself, and another body should be honoured or damned. It is comfortable therefore to us that love our bodies and honour them, that they shall rise again and we shall enjoy them for ever.
其次，一个身体应该自我尊重或玷污，而另一个身体应该受到尊重或谴责，这是非常不公平的。因此，对于我们热爱自己的身体并尊重它们的人来说，我们能够安慰地知道它们将会复活，我们将永远享受它们。

Thirdly, Christ our surety he raised the same body that was crucified: and therefore the same bodies here that fulfil the measure of the sufferings of Christ here, shall partake of his fulness in glory.
第三，基督作为我们的担保人，他复活了被钉在十字架上的同一个身体：因此，在这里完成基督苦难的同样身体，将在荣耀中分享他的丰满。

Use 2. A second use is for comfort. Is this a life of changes? Let it not daunt us, but know they are all to end in glory, and they all tend to bring us thither. We ever change for the better, and the last change of all is the best of all. And therefore let us endure these changes with a light heart.
使用 2. 第二个用途是为了舒适。这是一个变化的生活吗？让我们不要畏惧，而是知道它们都将以荣耀结束，它们都倾向于将我们带到那里。我们一直在不断变得更好，而最后的变化是最好的。因此，让我们以轻松的心态忍受这些变化。

Use 3. In the third place, Who is the author of this change in us? The text saith that 'Christ shall change us.' John 6:39 and 40, 'I will raise them up at the last day,' saith Christ, of those that know him and believe on him. He is furthermore our head. Now we know the body must be conformable to the head. If it be crowned the body is crowned; and therefore, Rom. 8:11, the apostle saith, that if the Spirit dwell in us that did dwell in him, the Spirit that raised him up will raise us up also.
使用 3. 第三点，谁是我们中的这种变化的作者？经文说：“基督要改变我们。”约翰福音 6:39 和 40，“在末日我要叫他们复活。”基督这样说，指的是那些认识他并信靠他的人。他还是我们的头。现在我们知道身体必须与头相符。如果头戴冠，身体也戴冠；因此，罗马书 8:11，使徒说，如果圣灵住在我们里面，那住在基督里的圣灵也会叫我们复活。

Thirdly, Christ is a whole Saviour. He therefore will raise up our bodies as well [as] our souls; for he is the Saviour of both. He hath delivered both from hell; he will raise up both to heaven.
第三，基督是一个完全的救主。因此，他将使我们的身体和灵魂都复活；因为他是两者的救主。他已经将两者从地狱中拯救出来；他将使两者都升入天堂。

Fourthly, He is the second Adam. As we did bear the image of the first Adam in corruption, so must we bear the image of the second Adam in glory.
第四，他是第二个亚当。正如我们曾经以腐败的第一亚当的形象存在，我们也必须以第二亚当的荣耀形象存在。

Fifthly, He is the seed of the woman, that must break the serpent's head; and therefore he must work this change.

Sixthly, Christ changed his own body, being burdened with all our sins; and therefore, as an exemplary cause, shall much more raise us up. For sin being once overcome, which is the sting of death, what can keep us in the grave?
第六，基督改变了自己的身体，承担了我们所有的罪孽；因此，作为一个榜样的原因，他将更能使我们复活。因为一旦战胜了罪，也就是死亡的毒刺，还有什么能把我们留在坟墓里呢？

Use 1. Let this strengthen our faith in the consideration that we have such a strong Saviour, that nothing shall be able to separate us from his love, nor to take us out of his hand.
让这加强我们对这样一个强大救主的信心，没有任何事物能够将我们与他的爱分开，也不能将我们从他的手中带走。

Use 2. Secondly, Make it a ground how to direct us how to honour our bodies; not making them instruments of sin against him, but so to use them, that we may with comfort and joy expect and desire his coming to change these vile bodies.
使用 2. 其次，使其成为一个基础，指导我们如何尊重我们的身体；不要让它们成为违背他的罪恶工具，而是要正确使用它们，以便我们可以舒适和欢乐地期待并渴望他的到来，改变这些卑鄙的身体。

Use 3. Thirdly, Let us labour to assure ourselves of our parts in this change, in this resurrection. This we shall know if we find Christ's Spirit in us. The same Spirit that raised up him, if it be in us, will raise us up also, Rom. 8:11. For the first resurrection is an argument of the second; and he that finds his understanding enlightened, his will pliable, his affections set upon right objects, will easily believe the second resurrection of his body. Secondly, If we hope for this change, and so hope that we are stirred up thereby to fit ourselves for it, to cleanse ourselves. Thirdly, If we grow in grace, 2 Pet. 3:18, it is a sign that we have an entrance into Christ's kingdom; for God doth ever honour growth, with assurance of a blessed estate.
使用 3. 第三，让我们努力确保自己在这个变化中的角色，这个复活中的角色。如果我们在自己身上找到基督的灵，我们就会知道这一点。同样的灵若在我们身上，就会使我们复活，罗马书 8:11。因为第一次复活是第二次复活的证据；而那些发现自己的理解得到启迪，意愿易于调整，情感投注在正确的对象上的人，会更容易相信自己的身体会有第二次复活。其次，如果我们希望这个变化，并且希望以此激励自己为此做好准备，净化自己。第三，如果我们在恩典中成长，彼得后书 3:18，这是一个迹象，表明我们已经进入了基督的国度；因为上帝总是以保证有福的状态来荣耀成长。

Use 4. Fourthly, This should comfort us in time of death, considering we lose nothing but baseness, and our bodies are but sown in the earth; and this depositum which God committeth to the fire, air, earth, and the water, they must render up again pure and changed by Christ. And, therefore, it was a foolish conceit of the heathen to burn the martyrs' bodies, and to cast their ashes into the water, thereby to put them out of hope of their resurrection, not knowing God is as able to raise them out of fire and water as out of earth.
使用 4.第四，这应该在死亡时安慰我们，考虑到我们失去的只是卑劣的东西，我们的身体只是埋在地里；而上帝托付给火、空气、土地和水的这个存放物，他们必须通过基督纯洁地和改变地归还。因此，异教徒将殉道者的尸体焚烧，并将他们的骨灰投入水中，以此使他们对复活失去希望，这是愚蠢的想法，他们不知道上帝能够像从土地中复活他们一样，从火和水中复活他们。

Use 5. Fifthly, This ought to administer comfort to us at the death and departure of our friends out of this life, knowing that they are not lost; that the earth is but a house and a hiding-place for them to sleep in; and that at length God will not forget to raise them up with the residue of his saints. He will change them, and make them like his glorious body; and this was the use made by the apostle, 1 Thes. 4:18.
使用 5. 第五，当我们的朋友离世时，这应该给我们带来安慰，知道他们并没有消失；地球只是他们睡觉的房子和藏身之处；最终，上帝不会忘记将他们与其他圣徒一起复活。他会改变他们，使他们变得像他荣耀的身体；这是使徒在帖撒罗尼迦前书 4:18 中所使用的。

Use 6. And lastly, Pray to God to teach us to number our days, so as we may apply our hearts to wisdom, Deut. 32:29.* But when is the time of this blessed change? It is not laid down, only it is implied by the word 'shall,' that the time is to come. But out of all question it is meant at the last day, and not before.
使用 6。最后，向上帝祈祷，教导我们数算我们的日子，以便我们能够专注于智慧，申命记 32:29。但是这个祝福的改变的时间是什么时候呢？没有明确规定，只是通过“将会”这个词暗示着时间将会到来。但毫无疑问，这是指在末日，而不是之前。

First, Because all are to be gathered together, even those that were buried four thousand years agone, must stay till the number be fulfilled; and it will make for God's glory that we should all meet together to attend on him, with multitudes of angels, so as they cannot be perfected without or before us, and we shall not prevent those that are asleep, 1 Thes. 4:15.
首先，因为所有人都将聚集在一起，即使那些埋葬了四千年的人也必须等到数量满足；而且，我们都一起聚集在一起侍奉上帝，与众多天使一同，这将有助于上帝的荣耀，因为他们在没有我们之前或之外无法完美，而我们也不会阻碍那些已经入睡的人，如帖撒罗尼迦前书 4:15 所说。

Secondly, It is for the comfort of Christians that are weak, that the martyrs and constant professors of Christ should be pledges of their rising, who continually cry, 'How long, Lord?' Rev. 6:9.
其次，对于信仰薄弱的基督徒来说，殉道者和坚定信仰基督的人应该成为他们复兴的保证，他们不断呼喊着：“主啊，你到几时为止？”（启示录 6:9）

Thirdly, God wills that things should now be carried as in a cloud, and that the last day should be a day of revelation; which could not be, if before there should be this change.
第三，上帝希望事情现在像云一样被进行，最后的日子应该是揭示的一天；如果在此之前没有这种变化，那是不可能的。

For use. This must teach us to desire that day, and pray for the hastening thereof; till when, the souls in heaven are not perfectly happy. For all must be brought in before they can be made perfect. And therefore they desire and hope for, and pray for, to be united to those bodies again, that they lived withal, and so dearly loved.
为使用。这必须教导我们渴望那一天，并祈求其加速；直到那时，天堂中的灵魂才能完全幸福。因为所有人必须被带进来，才能被完善。因此，他们渴望、希望和祈求再次与他们一起生活、深爱的那些身体相结合。

But who are these that shall be thus changed? The text saith, 'our bodies;' that is, our bodies that have had 'our conversation in heaven.' And, therefore, those that have had no part in the first resurrection, they shall have no part in the second. The baker and butler of Pharaoh all shall arise and be lifted out of prison, but some to the resurrection of life, and others to the resurrection of condemnation. But to proceed.
但是，谁将会被这样改变呢？经文说，是我们的身体；也就是说，我们的身体已经在天上有了“我们的行为”。因此，那些没有参与第一次复活的人，他们将不会参与第二次复活。法老的面包师和酒政都将复活并从监狱中解脱出来，但有些人将复活得以获得生命，而另一些人将复活受到定罪。但是，继续说下去。

That we may be fashioned like unto his glorious body
使我们能够像他荣耀的身体一样被塑造

So that Christ shall be the exemplary cause, as well as the efficient cause of our resurrection. For he is our head and our husband; and it is reason we should be suitable to him, and be ruled by him. He came not to make himself like us, but us like him. He first must be a king, blessed and anointed, and a Son. The head makes us like to him, kings, blessed and glorious. Enoch and Elias, though before his real incarnation, yet they ascended by virtue of his resurrection, and so shall we. They are glorious like to him; so shall we in his good time and pleasure.
以致基督成为我们复活的典范原因和有效原因。因为他是我们的头和丈夫；我们应该与他相称，并受他的统治。他来不是要使自己像我们一样，而是使我们像他一样。他首先必须是一个国王，是有福的，是受膏的，是儿子。头使我们像他一样，成为国王，有福，有荣耀。以诺和以利亚，虽然在他真正成为肉身之前，但他们凭借他的复活而升天，我们也将如此。他们像他一样荣耀；我们也将在他的时候和喜悦中如此。

Quest. But how?
但是如何？

Ans. I answer, In these particulars:
答案是，我回答，在这些方面：

First, As he is immortal, never to die again, so shall we. We shall be freed from all sin; and so, consequently, from all mortality.
首先，因为他是不朽的，永远不会再死，所以我们也是如此。我们将从所有的罪恶中解脱出来；因此，也从所有的死亡中解脱出来。

Secondly, We shall be incorruptible. We shall have no corruption within us or without us, as it is, 1 Cor. 15:53. We shall be embalmed with the Spirit, that shall cause us to remain for ever incorruptible.
其次，我们将是不可腐败的。我们内外都没有腐败，正如《哥林多前书》15:53 所说。我们将被圣灵包裹，使我们永远保持不可腐败。

Thirdly, We shall be unchangeable; always the same, without sickness of body, or indisposedness of mind.
第三，我们将是不变的；始终如一，身体健康，心境舒畅。

Then, in the fourth place, we shall be in perfect strength. Here we contract to ourselves weakness by every little thing, as alteration of air, study, and the like; there the body shall be enabled to every thing. But here we are weak, unfit, and soon weary of any duty, soon tired in prayer, weary in hearing, so as even Moses his arms must be supported, Exod. 17:12.
然后，第四点，我们将拥有完美的力量。在这里，我们因为每一件小事，如空气的变化、学习等，都会给自己带来弱点；而在那里，身体将能够应对一切。但在这里，我们是脆弱的，不适合，很快就会对任何任务感到厌倦，在祈祷中很快疲倦，在听道中感到疲惫，以至于连摩西的手臂都必须得到支持（出埃及记 17:12）。

Fifthly, We shall have beauty and comeliness, the most lovely complexion and proportion of parts. There shall be no dregs in our body: all shall be spent by death; far better than after physic, which notwithstanding brings the body into a quiet repose. All wants shall be supplied. What is misplaced shall be reduced into right order. And therefore, what though we lose limbs for Christ's sake, he will not be indebted to us; none shall go thither maimed.
第五，我们将拥有美丽和端庄，最可爱的肤色和身体比例。我们的身体中不会有任何残留物：一切都将被死亡消耗殆尽；这比服用药物后的身体进入宁静休息更好。所有的需求都将得到满足。错位的事物将被重新归位。因此，即使我们为了基督而失去肢体，他也不会欠我们任何东西；没有人会残缺地去那里。

Obj. But some will say, Christ himself retained wounds after his resurrection, and therefore much more shall we be imperfect.
但有人会说，基督在复活后仍然保留了伤口，因此我们更加不完美。

Ans. I answer, This was a voluntary dispensation. He suffered them to appear for the faith of Thomas, not of necessity.
答：这是一个自愿的安排。他允许他们出现是为了托马斯的信仰，而不是出于必要。

Sixthly, These bodies of ours shall be spiritual, as it is 1 Cor. 15:53, seq. A natural body is upheld by natural means, as meat, drink, physic, but then shall there be no need of such things. Christ shall be all in all to us. And again, our body shall obey the spirit. Now the body keeps the spirit in slavery, but then shall it readily yield to every motion of the spirit. The ubiquitaries* when they speak of the spirituality of Christ's body, they would have it in all places. But they may as well conclude, because we shall have spiritual bodies, therefore our bodies also shall be in all places like to Christ's body. The ground of the glory of these bodies shall be the beatifical vision, and our union with Christ. If our beholding him here in his ordinances be of such a power as to transform us from glory to glory, 2 Cor. 3:18, what a change shall be wrought in us when we shall see him as he is! And if his first coming had that power to make all things new, 2 Cor. 5:17, much more when he cometh the second time in glory shall he make all things new and glorious.
第六，我们的身体将是属灵的，正如哥林多前书 15:53 所说。自然的身体靠着自然的方式维持，如食物、饮料、药物，但那时将不再需要这些东西。基督将成为我们的一切。再者，我们的身体将顺从灵性。现在身体将灵性束缚，但那时它将欣然顺从灵性的每一个动作。当普遍存在论者谈到基督身体的灵性时，他们希望它能在所有地方存在。但他们也可以得出结论，因为我们将拥有属灵的身体，所以我们的身体也将像基督的身体一样存在于所有地方。这些身体的荣耀的基础将是神圣的异象和我们与基督的合一。如果我们在这里在他的圣约中看见他的能力能够使我们从荣耀变为荣耀，哥林多后书 3:18，那么当我们看见他的真实面目时，将会在我们身上产生怎样的变化！如果他的第一次来临有能力使一切都变新，哥林多后书 5:17，那么当他第二次以荣耀的形象再来时，他将使一切都变新和荣耀。

Use 1. This therefore, in the first place, should encourage us in all causes of dismay and trouble, rather than we will offend God to lose our bodies, knowing that we give them to God, and shall receive them again with advantage.
这样，首先，这应该鼓励我们在所有令人沮丧和困扰的情况下，而不是冒犯上帝而失去我们的身体，因为我们知道我们把它们交给了上帝，将会以更好的方式重新得到它们。

Use 2. Secondly, Labour we to make our bodies instruments of his honour, that honours us; and let us honour our bodies wherein are the seeds of immortality, and glory in so using them as that they be carried to the grave with honour.
其次，我们要努力使我们的身体成为他荣耀的工具，这样他就会荣耀我们；让我们尊重我们的身体，其中蕴藏着不朽的种子，并以光荣的方式使用它们，使它们在葬礼上得到尊重。

Use 3. Let us also honour the bodies of the deceased saints of God, and the places of their sepulture, as cabinets wherein the precious dust of the holy saints are laid up in keeping.
使用 3. 让我们也尊重上帝的圣徒们的遗体和他们的安葬地，将它们视为保存着圣徒们珍贵尘土的柜子。

Use 4. And let us not be like them without faith, that think the bodies are lost for ever that are cast into the grave; like children seeing the silver cast into the furnace, think it utterly cast away, till they see it come out again a pure vessel.
使用 4。让我们不要像那些没有信仰的人一样，认为被投入坟墓的身体永远丧失；就像孩子们看到银子被投入炉中，认为它完全被丢弃，直到看到它再次变成一个纯净的容器。

Use 5. And when we die, let us not trouble our minds with the discomfortable thoughts of worms, rottenness, darkness, and the like; but with the eye of faith let us look beyond these, on the haven whither we are going. This made Job, though covered all over with ulcers, to say with a cheerful heart, 'My Redeemer liveth, though after my skin worms consume this flesh,' Job 19:26.
使用 5。当我们死去时，不要让我们的思绪被蠕虫、腐烂、黑暗等不舒服的想法所困扰；而是用信仰的眼光超越这些，看向我们即将去往的避风港。这让约伯即使浑身长满疮痍，也能带着愉快的心情说：“我知道我的救赎主活着，末了必站立在地上。”（约伯记 19:26）

Use 6. If we want limbs to our bodies, to comfort ourselves, the resurrection will restore all things.
使用 6。如果我们希望身体有四肢，以安慰自己，复活将恢复一切。

Use 7. Furthermore, Let us serve here with our best endeavours. It is but a while, and it shall not be in vain. Is it not better thus to do and partake of this blessed change, than to spare this vile body, and pamper it by sacrificing all, or to employ all our time in the serving and pleasing others; and to that end not to care to prostitute ourselves to all manner of filthiness? What shall we get by these courses? but at the resurrection of the just, when we should lift up our heads because our redemption draweth nigh, then shall we be overcome with shame, grief, terror, and horror of conscience. But happy are we therefore, if in a good course we can so resign up ourselves, so as to be resolute with Esther, 'If I perish, I perish,' Esther 4:16; 'if I live, I live to Christ; if I die, I die to him,' Philip. 1:21. What I have committed to him he will keep. I am assured thereof; and therefore I will not offend him for any pleasure or profit whatsoever. These resolutions had the patriarchs and God's saints, and these made them die with comfort.
此外，让我们尽最大努力在这里服务。只是片刻，它将不会徒劳无功。这样做并分享这个祝福的改变，难道不比保护这个卑鄙的身体，通过牺牲一切来宠爱它，或者把我们所有的时间都用在服务和取悦他人上更好吗？为了达到这个目的，不在乎把自己贱卖给各种肮脏的事情？这些行为能给我们带来什么？只有在义人复活的时候，当我们应该抬起头来因为我们的救赎临近时，我们才会被羞愧、悲伤、恐惧和良心的恐怖所克服。但如果我们能在正确的道路上如此坚定地放弃自己，就像以斯帖一样坚决，“我若死，就死吧”，以斯帖记 4:16；“我若活着，就是为基督活着；我若死了，就是为他而死”，腓立比书 1:21。我所托付给他的他会保守。我对此有信心；因此，我不会为了任何快乐或利益而冒犯他。这些决心是父祖和上帝的圣徒们所拥有的，这些决心使他们安心地去世。

According to the working whereby he is able even to subdue all things to himself
根据他能够使一切都顺服在他的权下的工作方式

The word that is translated 'working,' may and doth signify power; and so it was translated heretofore, and is to be [so] meant* (dd). But the words being plain, we will come to some observations.
被翻译为“工作”的词可能意味着力量；以前是这样翻译的，现在也应该是这样的意思（dd）。但是，由于这些词很明确，我们将进行一些观察。

Doct. 1. And first of all observe, That Christ hath a power able to subdue all things to himself; and this he hath by virtue of his office of mediatorship, and this in respect of God to reconcile and appease him. Secondly, In respect of opposite powers to overcome all of them. Thirdly, In respect of the persons to be saved, that he might free them from all ill, and raise them to all happiness; and these things requires a power that must be above all created powers. For God could not be appeased but by an infinite price, the blood of one that is God. And we could not be defended from sin and hell—whose power is the greatest of all finite power—but by a power beyond it; and such a power as must regenerate and renew us, notwithstanding the opposite power of the devil, and our corruptions within us, which is a greater work than the work of our creation. And all this he hath done. 'He hath subdued him that had the power of death, the devil,' Heb. 2:14. He hath subdued diseases and winds with a word, and with a word he smote his enemies to the ground. He hath subdued all ill of the body and mind, forgiving sins, opening our hearts, subduing our corruptions, and death hath yielded to his power. 'O death, I will be thy death.'
首先要注意的是，基督拥有一种能够使万物屈服于他的力量；他拥有这种力量是因为他作为调解者的职责，他通过这种力量与上帝和解和安抚上帝。其次，在对抗的力量面前，他能够战胜所有的对手。第三，在拯救的人们面前，他能够使他们摆脱一切不幸，提升他们的幸福；而这些事情需要一种超越所有被创造力量的力量。因为只有通过一个无限的代价，即上帝的血，上帝才能被安抚。而我们只有通过一种超越罪恶和地狱的力量，才能被保护——罪恶和地狱的力量是所有有限力量中最强大的力量——这种力量必须使我们重生和更新，克服魔鬼的对立力量和我们内心的腐败，这比我们被创造的工作更伟大。而基督已经做到了这一切。“他使那掌有死权的魔鬼失去权势”（来 2:14）。他用一句话就能制服疾病和风，用一句话就能击倒他的敌人。 He hath subdued all ill of the body and mind, forgiving sins, opening our hearts, subduing our corruptions, and death hath yielded to his power. 'O death, I will be thy death.'

Doct. 2. In the next place, as Christ hath this power, so he will use this power for the good of his saints; and this he will do because whatever Christ is, he is for the good of his church. He is powerful, merciful, and loving for his church's sake. And secondly, Because our bodies do require it. For it must be an infinite power that makes the body of dust. And therefore though Christ was the Son of God, declared from the beginning, yet it was said he was mightily declared to be the Son of God by his resurrection from the dead, Rom. 1:4. For from a privation to a habit† there can be no regression by a natural course; and therefore for our bodies to return from dust, must be by a supernatural infinite power of one that is God. Let those that are enemies to Christ his members consider this. Against whom do ye strive? even against the Almighty, who in his humiliation was able with a word to strike his enemies to the ground; and now being in glory, how fearful and terrible should his power be to such? who should learn betimes to kiss the Son, before they perish in the midway, Ps. 2:12. And for his children, let them comfort themselves that are under the government of so powerful a majesty; for he will bruise all their enemies under them. Nay, they are already all conquered. And let them consider of all his promises, and apply them to his power. It is a powerful Saviour that said, 'Come to me, all you that are heavy laden, I will raise you up,' Mat. 11:28. It is he that is able to subdue all things to himself, that promises, 'My grace shall be sufficient for you,' 2 Cor. 12:9. He is a prophet, to instruct fully; a priest, to satisfy God's wrath to the utmost; a king, to subdue all their corruptions. Thirdly, Let this encourage us to set ourselves against our corruptions. Some there are that having a little strove with their lusts, and finding that they have not gotten any sensible ground against them, they as out of hope and heart sit down with this opinion, 'as good never a whit as not the better,'* and so yield up the bucklers. What a distrustful incredulous estate is this! Is not he God that hath promised? Is he not truth itself? Hath he said, and shall it not come to pass? Fear not these Anakims nor Canaanites. Depend on God in the use of the means, and let him alone with the performance of his promises. Fourthly, Despair of none, though never so weak, so long as they use the means; for Christ hath created all by his word, he will raise us up by his word, and will change us by his word; and by this word he is able to change others though never so obstinate. For so long as they are under the word and means, they are under the arms of an almighty power; and therefore, if any be in our power, or if we wish well to any, we should persuade them to prize the word and to use the means. In the next place, this is a ground of trial of our estates. Would we know whether we are of the number of those that shall be raised up hereafter and changed? Then examine whether we have found this power changing us, and bringing us to grace here; for, Eph. 1:19, 20, the same power worketh in us to believe, that raised up Christ. Do we then find our understandings enlightened, our wills conformable to his will? Do we find the strongholds of sin in us rased, and new spirits, new thoughts, new desires in us? Oh, these are blessed evidences of Christ's almighty power in us, that will raise us up at the last day.
基督有这样的权力，他会为他的圣徒利用这个权力，因为无论基督是什么，他都是为了教会的利益。他是强大的、仁慈的和爱心的，都是为了教会的缘故。其次，因为我们的身体需要它。因为使尘土之身的力量必须是无限的。因此，尽管基督是神的儿子，从一开始就被宣告，但据说他在从死里复活时被大大地宣告为神的儿子，罗马书 1:4。因为从无到有的过程中，没有自然的逆转；因此，我们的身体要从尘土中复活，必须是由一个是神的超自然无限的力量。让那些敌对基督的肢体的人考虑一下这一点。你们与谁争斗？就是与全能者争斗，他在他的卑微中能够用一句话把他的敌人打倒在地；现在他在荣耀中，他的力量对这样的人应该是多么可怕和可畏？他们应该及早学会亲吻神的儿子，免得在半路上灭亡，诗篇 2:12。 对于他的子女们来说，让他们安慰自己，因为他们处在如此强大的威严之下的统治之下；因为他将击败他们所有的敌人。不，他们已经全部被征服了。让他们考虑他所有的应许，并将它们应用到他的力量上。那位有力量的救主说过：“凡劳苦担重担的人，可以到我这里来，我就使你们得安息。”（马太福音 11:28）他能够使万物服在自己的权柄之下，他应许：“我的恩典够你用的。”（哥林多后书 12:9）他是一位先知，能够充分教导；他是一位祭司，能够满足上帝的愤怒；他是一位国王，能够征服他们所有的败坏。第三，让我们因此而鼓励自己去对抗我们的败坏。有些人与他们的私欲斗争了一点，发现他们没有在感觉上对抗它们取得任何进展，他们就像是失去了希望和勇气，坐下来认为“一无所获与一点好处无异”，然后放弃了防护。这是多么不信任和怀疑的状态啊！难道他不是那位应许的上帝吗？他不是真理本身吗？他说过，难道不会应验吗？不要害怕这些阿衲族人和迦南人。 在使用手段时依靠上帝，并让他独自完成他的应许。第四，不要对任何人绝望，即使他们再弱小，只要他们使用手段；因为基督用他的话创造了一切，他将用他的话使我们复活，并改变我们；通过这个话语，他能够改变其他人，即使他们再顽固。因为只要他们在话语和手段之下，他们就在全能的力量的保护下；因此，如果有人在我们的掌握之中，或者我们对任何人都怀有良好的愿望，我们应该劝说他们珍视话语并使用手段。接下来，这是我们境况的试验基础。我们想知道自己是否属于那些将来会复活和改变的人群吗？那么就要检查我们是否发现了这种能力在改变我们，并将我们带到这里的恩典；因为在以弗所书 1:19,20 中，那同样的能力在我们里面运行，使我们相信，这个能力也使基督复活。那么我们是否发现我们的理解得到启迪，我们的意愿与他的意愿一致？我们是否发现罪恶的堡垒在我们身上被摧毁，新的灵性、新的思想、新的欲望在我们身上？哦，这些都是基督在我们里面的全能力的美好证据，它将在末日使我们复活。

By this means also we may try our profession. Do we come by faith and religion, with pleasure and ease? Alas! this is no sign of any powerful strong work in us. It is easy to go to church to hear the word or read it, to receive the sacraments. Contrarily, if we find an inward change, that our hearts are so altered as we can overrule our members contrary to our lusts, and contrary to occasions, then 'stronger is he that ruleth in us than he that ruleth in the world,' 1 John 4:4. It is easy to resist a temptation where none is. The mighty power of Christ is seen, when, being environed with temptations, we are enabled to resist. I pray, saith Christ, that thou should[st] keep them from evil in the world, and not that thou shouldst take them out of the world, John 17:15. If we be under crosses, if this Spirit and power of Christ be in us, it will enable us to bear all patiently, it will keep us from murmuring and fretting. It will also convince us of our natural estate, so as we shall see evident necessity of God's almighty power to change us. This made the apostle Paul and the jailor to look about them for help. 'Lord, what wouldst thou have me to do?' And thus it will make us never to give God rest, nor Christ respite, till that power that shall raise up our bodies do raise up also our souls, and he shine in us by his Spirit that did bring light out of darkness, and fashion us as in his wisdom shall be most meet.
通过这种方式，我们也可以尝试我们的职业。我们是否凭借信仰和宗教，感到愉悦和轻松？唉！这并不意味着我们内心有任何强大的工作。去教堂听道或阅读圣经，领受圣礼是很容易的。相反，如果我们发现内心发生了改变，我们的心灵如此改变，以至于我们能够克制自己的欲望，违背外界的诱惑，那么“那在我们里面的，比那在世界里的更大”（约翰一书 4:4）。在没有诱惑的情况下抵制诱惑是很容易的。当我们被诱惑包围时，基督的大能就显现出来了。我祈求，耶稣说，你应该保护他们免受世界上的邪恶，而不是把他们带出世界（约翰福音 17:15）。如果我们遭受十字架，如果基督的这种灵和能力在我们里面，它将使我们能够耐心忍受一切，它将使我们远离抱怨和焦虑。它还将使我们确信我们的本性状态，以至于我们将看到上帝全能的力量改变我们的必要性。这使得使徒保罗和狱卒寻求帮助。“主啊，你要我做什么？”因此，它将使我们永远不让上帝休息，也不让基督得到喘息，直到那能够使我们的身体复活的力量也使我们的灵魂复活，并且他通过他的圣灵在我们身上发光，就像他从黑暗中带来光明一样，并按照他的智慧塑造我们，以最合适的方式。

In the next place, the consideration of God's almighty power should teach us not to be dejected or cast down at the reports of the afflicted state of the church abroad. It should bring us rather to God, to rely upon his goodness and power, for God is ever God almighty, and the same merciful God that ever he was; and therefore, we should pray for the church the more instantly, that God would give them beauty instead of ashes. We should urge him with his promise of building up and defending of his church, and destroying of antichrist; and let us make the resurrection of the body a ground to strengthen us in the belief thereof, as the return of the children of Israel from Babylon was sealed by the resurrection of the dry bones, Ezek. 37:1, seq.; as also the apostle, from the resurrection of the dead, gathereth that God by that power hath and will deliver him, 2 Cor. 1:9, 10.
在接下来的地方，对上帝全能的考虑应该教导我们不要因为教会在外地的困境而沮丧或灰心。相反，它应该让我们更加依靠上帝的善良和力量，因为上帝始终是全能的上帝，是同样仁慈的上帝。因此，我们应该更加坚切地为教会祈祷，求上帝给他们美丽而不是灰烬。我们应该凭借上帝建立和保护教会的应许来敦促他，并摧毁敌基督；让我们以身体的复活作为坚定我们对此的信仰的基础，就像以西结书 37 章 1 节及其后的干骨复活证实了以色列子民从巴比伦回归的一样；同样，使徒从死人复活中得出结论，上帝凭借那种力量拯救了他，也将继续拯救他（哥林多后书 1:9,10）。

Furthermore, when we are oppressed with any extremity, though never so great, by continual meditation of his promises, we should strengthen ourselves, and apply them to our present estate and condition, knowing that he that raised us out of dust will not suffer us to be buried in misery, but will with the trial give us a gracious issue at the last, by raising up our bodies at the last day by his almighty power, which made also the patriarch Abraham to hope above hope. What though our helps be few? It is no matter what the instrument is, so as Christ is the chief worker.
此外，当我们遭受任何极端的压迫时，无论多么严重，通过不断地默想他的应许，我们应该坚定自己，并将它们应用于我们目前的状态和情况，知道那位将我们从尘土中抬起的人不会让我们陷入困境，而是会通过试炼在最后给我们一个恩慈的结果，通过他全能的力量在最后一天使我们的身体复活，这也使得父祖亚伯拉罕满怀希望。虽然我们的帮助很少，但无论什么工具都无所谓，只要基督是主要的工作者。

In the next place, This should encourage us to stand out stedfast in a good cause for the truth. Do not think with ourselves, Alas! I am but one, and a weak, silly man: what can I do against a multitude? Let not such thoughts discourage thee. Think of Luther, a poor monk, who alone set himself against the whole world, and wrought that effect that we have all cause at this day to honour the memory of him. It is not thou, but God in thee, that is able to confound all thine enemies; and therefore, with Moses, behold him that is invisible.
接下来，这应该鼓励我们坚定地站在真理的一方。不要自以为然，唉！我只是一个人，一个软弱愚蠢的人：我能对抗众多人吗？不要让这样的想法使你灰心。想想路德，一个贫穷的修道士，他独自一人对抗整个世界，取得了我们今天都有理由敬重他的记忆的效果。能够打败你的敌人的不是你，而是在你内心的上帝；所以，像摩西一样，看见那看不见的他。

Yet further, This should be observed by a Christian, as a ground of his perseverance to the end; for when we know we are Christians, what can bereave us of our blessings? what can make our faith fail? It is God's power that will keep us to salvation, and he that believeth shall have life, and shall not come into condemnation, John 6:39, 40, 44, 47, and many other places; and Christ, by his almighty power, sways all our life to our building up to salvation; and therefore in contraries we should believe contraries, that death will work life, misery happiness, corruption incorruption, and this vileness glory; for it is God's order to work by contraries, that his power might the more appear.
然而，这也应该被一个基督徒所观察，作为他坚持到底的基础；因为当我们知道我们是基督徒时，什么能夺走我们的祝福？什么能使我们的信仰失败？是上帝的力量将我们保守到救恩，相信的人必得生命，不至于受审判，约翰福音 6:39、40、44、47 以及其他许多地方都有提到；而基督凭借他的全能力量，主宰着我们的一切生活，使我们建立起来得救；因此，在相反的情况下，我们应该相信相反的事情，死亡会带来生命，苦难会带来幸福，腐败会带来不朽，卑贱会带来荣耀；因为上帝的秩序是通过相反的方式来运作，以展示他的力量。

And at the hour of death, then behold him that is thus able and all-sufficient; that shall presently glorify our soul, and at length will raise up our body also, and unite it to our soul, to partake with it in glory and happiness; that will then quit us of all sin, corruption, death, change. All our enemies shall be trodden under our foot, and all this by his almighty power, whereby he is able to do far above that we are able to think; and therefore let us, with a holy admiration thereof, say with the apostle, Eph. 3:20, 21, 'To him be glory for evermore. Amen.'
在临终之际，看哪，他是如此有能力和充足；他将立即荣耀我们的灵魂，并最终使我们的身体复活，并将其与我们的灵魂结合，与之一同分享荣耀和幸福；他将使我们摆脱一切罪恶、腐败、死亡和变化。我们所有的敌人都将被踏在脚下，这一切都是凭借他的全能力量，他能够做超乎我们所能想象的事情；因此，让我们怀着圣洁的敬畏之心，与使徒一同说：“但愿荣耀归于他，直到永远。阿们。”（以弗所书 3:20-21）

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