A Breathing After God
一个追求上帝的呼吸

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

Table of Contents
目录

To the Christian Reader
亲爱的基督徒读者

Ps. XXVII. 4, 'One thing have I desired of the Lord, that I will seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple,'
诗篇 27:4，“有一件事，我曾求耶和华，我仍要寻求：就是一生一世住在耶和华的殿中，瞻仰他的荣美，在他的殿里求问。”

TO THE CHRISTIAN READER
致基督教读者

MAN in this world, especially since his defection from God, standing at a distance from his happiness in respect of full possession, it is not the least part of his bliss to be happy in expectation. Happiness being by all men desirable, the desire of it is naturally engrafted in every man; and is the centre of all the searchings of his heart and turnings of his life. But the most of men, like the men of Sodom, grope and find not the right door, Gen. 19:11. Only to a true Christian, by a supernatural light, is discovered both the right object, and the right way to felicity. Upon this discovery, finding himself, while he is here, a stranger to his happiness, he desires to take leave of this sublunary condition, that he may enjoy him who is 'the desire of all nations,' Hag. 2:7.
人类在这个世界上，特别是自从背离上帝以来，与完全拥有幸福相距甚远，因此在期待中感到幸福并不是他们幸福的最小部分。幸福是所有人所渴望的，对它的渴望天然地根植于每个人心中，并成为他们心灵探索和生活转折的中心。但大多数人，像所多玛的人一样，摸索着却找不到正确的门路（创世记 19:11）。只有真正的基督徒，通过超自然的光明，才能发现正确的对象和通往幸福的正确道路。在这个发现之后，他发现自己在这里是幸福的陌生人，渴望告别这个世俗的状态，以便享受那位“万民所愿望”的上帝（哈该书 2:7）。

Now although God cast common blessings promiscuously upon good and bad; yet he holds his best favours at a distance, as parents do cherries or apples from their children, to whet their appetites the more after them. And indeed the best perfection of a Christian in his military* condition, is, in desire and expectation; and it is enough to him that; for that he hath God's acceptation, who knowing whereof we are made, and how unable to hold weight in the 'balance of the sanctuary,' Dan. 5:27, takes his best gold with grains of allowance.
现在，尽管上帝将普通的祝福混杂地赐予善恶之人；然而他将最好的恩惠保持在远处，就像父母对待他们的孩子的樱桃或苹果一样，以增加他们对它们的渴望。事实上，基督徒在他的军事状态中的最佳完美，就是在渴望和期待中；对他来说，这已经足够了；因为他得到了上帝的接纳，上帝知道我们是由什么构成的，以及我们在“圣所的天平”中无法承受重量，但上帝仍然接受我们最好的金子。

The soul of man is like a cipher, which is valued by that which is set before it. If it weary itself in the desire of earthly things, like the silk-worm, it finisheth its work with its own destruction. But if on things above, when this earthly tabernacle is turned to ashes, there shall result a glorious phœnix for immortality.
人的灵魂就像一个密码，它的价值取决于它面前所摆放的东西。如果它在追求世俗的事物中感到疲倦，就像蚕一样，它会以自己的毁灭来结束自己的工作。但如果它追求高于世俗的事物，当这个尘世的帐篷化为灰烬时，将会产生一个光荣的凤凰，以获得永生。

There are no characters better distinguishing a Christian, than those that are inward (hypocrisy like sale-work, may make a fair show outward; an hypocrite may perform external works, but cannot dissemble inward affections), and amongst them, none better discovers his temper, than the beating of the pulse of his desires, which this worthy author (who departed not without being much desired and no less lamented) hath most livelily set forth in the ensuing treatise; which a Christian, holding as a glass before him, may discern whether he have life or no by these breathings.
没有什么比内在的特征更能区分一个基督徒了（虚伪的行为可能会在外表上展示得很好；伪君子可能会表现出外在的行为，但无法掩饰内心的情感），在这些特征中，没有什么比他的欲望的脉搏更能揭示他的性格了。这位值得尊敬的作者（他离去时备受期待，也同样备受哀悼）在接下来的论文中生动地阐述了这一点；一个基督徒可以将其视为一面镜子，通过这些呼吸来判断自己是否有生命。

For the object here propounded, what more desirable than the chief good? For the place, where can it be more desired, than in his house, where his presence is manifested? What better end to be in that house, than to behold God in the 'beauty of holiness?' Ps. 29:2. What term of happiness better than 'for ever'? This was the desire of the holy prophet David, and that it may be thy desire, is the desire of
对于这里提出的目标，还有什么比最大的善更令人向往的呢？对于地点，还有哪里比他的家更令人向往的呢，因为他的存在在那里显现？在那个家里，还有什么比观看上帝的“圣洁之美”更好的目标呢？诗篇 29:2。还有什么比“永远”更好的幸福终点呢？这是圣洁的先知大卫的愿望，也希望这成为你的愿望。

Thy Christian friend,
你的基督教朋友

H. I.*
嗨，我。

A BREATHING AFTER GOD
一个追求上帝的呼吸

One thing have I desired of the Lord, that I will seek after; that I may dwell in the house of the Lord all the days of my life; to behold the beauty of the Lord, and to inquire in his temple.—PS. 27:4.
我只求耶和华一件事，我必寻求：就是一生一世住在耶和华的殿中，瞻仰他的荣美，在他的殿里求问。-诗篇 27:4

THIS psalm is partly a prophecy. It was made after some great deliverance out of some great trouble. The blessed prophet David, having experience of God's goodness suitable to the trouble he was in, in the first part of this excellent psalm he shews—
这篇诗篇部分是一种预言。它是在经历了一次伟大的拯救，摆脱了一次伟大的困扰之后创作的。受福的先知大卫，根据他所遭遇的困境，展示了上帝的恩慈，这是这首卓越的诗篇的第一部分。

I. His comfort; and, II. His courage; and, III. His care.
他的舒适；和，他的勇气；和，他的关怀。

I. His comfort. It was altogether in the Lord, whom he sets out in all the beauties and excellency of speech he can. He propounds the Lord to him in borrowed terms. 'The Lord is my light and my salvation, the strength of my life,' Ps. 27:1. So he fetcheth comfort from God, the spring of comfort, 'the Father of all comfort,' 2 Cor. 1:4. He labours to present God to him in the sweetest manner that may be. He opposeth him to every difficulty and distress. In darkness, he is 'my light;' in danger, he is 'my salvation;' in weakness, he is 'my strength;' in all my afflictions and straits, he is the 'strength of my life.' Here is the art of faith in all perplexities whatsoever, to be able to set somewhat in God against every malady in ourselves. And this is not simply set out, but likewise with a holy insultation.* 'The Lord is my light and salvation; whom shall I fear?' Ps. 27:1. It is a question proceeding from a holy insultation, and daring of all other things. 'The Lord is the strength of my life; of whom shall I be afraid?' That is one branch of his comfort.
他的安慰。这完全在主里面，他以尽可能美丽和卓越的言辞来描述主。他用借来的词语向他提出主。诗篇 27:1 说：“耶和华是我的亮光，是我的拯救，我还怕谁呢？”所以他从神那里得到安慰，从安慰的源头，从“众安慰之父”（哥林多后书 1:4）那里得到安慰。他努力以最甜蜜的方式呈现上帝给他。他把上帝对立于每一个困难和困扰。在黑暗中，他是“我的亮光”；在危险中，他是“我的拯救”；在软弱中，他是“我的力量”；在我所有的痛苦和困境中，他是“我的生命的力量”。这是信仰在任何困惑中的艺术，能够在上帝面前对抗我们自己的每一种疾病。这不仅仅是简单地描述，而且还带有一种圣洁的嘲笑。“耶和华是我的亮光，是我的拯救，我还怕谁呢？”这是一个来自圣洁的嘲笑和对其他事物的挑战。“耶和华是我生命的力量，我还怕谁呢？”这是他安慰的一个方面。

The second branch and ground of his comfort is, 2. The goodness of God in the ruin and destruction of his enemies. 'When the wicked, even mine enemies and foes, came upon me to eat up my flesh, they stumbled and fell,' Ps. 27:2. He describes his enemies by their malice, and by their ruin.
他的安慰的第二个来源是上帝在他的敌人的毁灭中所显露的善良。诗篇 27:2 中说：“邪恶的人，就是我的仇敌，前来吃我肉的时候，就绊跌仆倒。”他用他们的恶意和毁灭来描述他的敌人。

[1.] His enemies were cruel enemies, blood-suckers, eaters of flesh. We call them cannibals. As indeed men that have not grace, if they have greatness, and be opposed, their greatness is inaccessible; one man is a devil to another. The Scripture calls them 'wolves, that leave nothing till morning,' Zeph. 3:3. As the great fishes eat up the little ones, so great men they make no more conscience of eating up other men, than of eating bread; they make no more bones of overthrowing men and undoing them, than of eating bread. 'They eat up my people as they eat bread,' Ps. 27:2.
他的敌人是残忍的敌人，吸血鬼，食肉者。我们称他们为食人族。实际上，如果没有恩典的人拥有伟大，并且受到反对，他们的伟大是无法接近的；一个人对另一个人来说就是魔鬼。经文称他们为“狼，一直到早晨都不留下任何东西”（西番雅书 3:3）。就像大鱼吃掉小鱼一样，伟大的人对于吃掉其他人，就像吃面包一样毫不犹豫；他们推翻和毁灭别人，就像吃面包一样毫不犹豫。“他们吃我的百姓如同吃饼”（诗篇 27:2）。

[2.] But notwithstanding their cruelty, they were overthrown. Saith David, 'when my foes came upon me to eat up my flesh, they stumbled and fell.' For, indeed, God's children, when they are delivered, it is usually with the confusion of their enemies. God doth two things at once, because the special grievance of God's children it is from inward and outward enemies. He seldom or never delivers them but with the confusion of their enemies. So he sets down his own comfort in the Lord, by the confusion of his enemies. This will be most apparent at the day of judgment, when Satan, and all that are led by his spirit, all the malignant church, shall be sent to their own place, and the church shall be for ever free from all kind of enemies. When the church is most free, then the enemies of the church are nearest to destruction; like a pair of balances, when they are up at the one end, they are down at the other. So when it is up with the church, down go the enemies. So here are the two branches of his comfort.
但尽管他们残忍，他们最终被推翻了。大卫说：“当我的敌人来吞噬我的肉时，他们绊倒摔倒了。”事实上，上帝的儿女在得到解救时，通常是伴随着敌人的混乱。上帝同时做了两件事，因为上帝的儿女的特殊苦恼来自内外敌人。他很少或从不解救他们而不让他们的敌人混乱。因此，他通过敌人的混乱来表达他在主里的安慰。这将在审判的那一天最为明显，撒旦和所有被他的灵引导的人，所有邪恶的教会，都将被送到他们应得的地方，而教会将永远摆脱各种敌人。当教会最自由时，教会的敌人离毁灭最近；就像一对天平，当一端上升时，另一端下降。所以当教会兴旺时，敌人就会失败。这里有他安慰的两个方面。

II. Now his courage for the time to come, that is, in the third verse. 'Though an host encamp against me, my heart shall not fear.' He puts the case of the greatest danger that can be. Though an host of men should encompass me, 'my heart shall not fear; though war rise against me, in this I will be confident.' Here is great courage for the time to come. Experience breeds hope and confidence. David was not so courageous a man of himself; but upon experience of God's former comfort and assistance, his faith brake as fire out of the smoke, or as the sun out of a cloud. Though I was in such and such perplexities, yet for the time to come I have such confidence and experience of God's goodness, that I will not fear. He that seeth God by a spirit of faith in his greatness and power, he sees all other things below as nothing. Therefore he saith here, he cares not for the time to come for any opposition; no, not of an army. 'If God be with us, who can be against us?' Rom. 8:31. He saw God in his power; and then, looking from God to the creature, alas! who was he? As Micah, when he had seen God sitting upon his throne; what was Ahab to him, when he had seen God once? So when the prophet David had seen God once, then 'though an host encamp against me, I will not fear,' &c. Thus you have his comfort in the double branch of it; his courage, also, and his confidence for the time to come.
二、现在他对未来的勇气，也就是在第三节中。'虽有军兵安营攻击我，我的心也不惧怕。'他提出了可能的最大危险情况。虽然有一支军队包围我，'我的心也不怕；虽然有战争兴起攻击我，我仍然有信心。'这是对未来的巨大勇气。经验孕育希望和信心。大卫本身并不是如此勇敢的人；但在经历了上帝以前的安慰和帮助之后，他的信仰如同火从烟中冒出，或者如同太阳从云中升起。虽然我曾经陷入种种困境，但对于未来，我有如此的信心和上帝的恩慈经验，我不会害怕。那些凭着信仰中对上帝的伟大和能力看到上帝的人，将一切其他的事物视为无物。因此，他在这里说，他不在乎未来的任何反对；不，甚至不怕一支军队。'神若帮助我们，谁能敌挡我们呢？'罗马书 8:31。他看到了上帝的能力；然后，从上帝看向受造物，哎呀！他是谁呢？就像弥迦一样，当他看见上帝坐在宝座上时，亚哈在他眼中算得了什么呢？ 所以，当先知大卫曾经见过上帝一次后，即使有军队来围攻我，我也不会害怕，等等。这样，你就有他在这两个方面的安慰；他的勇气，以及他对未来的信心。

III. What is his care? That is the next. I will not analyse the psalm farther than the text. After his comfort in the Lord, and in the confusion of his enemies, and his courage for the time to come, he sets down his care, 'One thing have I desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord all the days of my life,' &c. This was his care. He had so sweet experience of the goodness and power of God, being light, and salvation and strength to him in confounding his enemies, that he studied with himself how to be thankful to God; and this he thought fittest in the open great congregation, in the church of God, among many others. Therefore he saith, 'One thing have I desired of the Lord, and that will I seek after still, that I may dwell in the house of the Lord all the days of my life.'
第三部分：他的关心是什么？这是接下来的内容。我不会对诗篇进行进一步的分析，只会按照原文进行翻译。在他在主里的安慰、在敌人的混乱中以及对未来的勇气之后，他表达了他的关心：“有一件事我曾求耶和华，我仍要寻求，就是一生一世住在耶和华的殿中。”这是他的关心。他对上帝的善良和大能有如此甜蜜的经历，上帝成为他的光明、拯救和力量，以至于他思考如何感谢上帝；他认为在众多人中，在上帝的教堂中，这是最合适的。因此，他说：“有一件事我曾求耶和华，我仍要寻求，就是一生一世住在耶和华的殿中。”

Now, in the words of the text that I have read, there is contained the holy prophet's care and desire, set down first in general, 'One thing have I desired of the Lord, and that I will seek after.'
现在，根据我所阅读的文字，包含了圣先知的关怀和愿望，首先以一般性的方式表达：“我向主所求的一件事，我必寻求。”

And then a specification of that desire he specifies. What is that one thing he desired? That 'I may dwell in the house of the Lord,' with the circumstance of time, 'all the days of my life.'
然后他具体说明了那个愿望。他所渴望的是什么？就是“我可以住在主的殿中”，并且是“我一生的每一天”。

Now, after the desire in general, set out here by the object in general, the transcendent object, 'One thing have I desired of the Lord,' and likewise by the frequency and fervency of the desire, 'I will seek after it still.' I have desired it, and I will not cease. So my desire, it shall not be a flash soon kindled, and soon put out. No; but 'one thing have I desired of the Lord, and that I will seek still.' I will not be quiet till my desire be accomplished. There is the general desire, and the degrees of it.
现在，经过一般的欲望，由一般的对象在这里设定，超越的对象，“我向主所求的一件事”，以及欲望的频率和热情，“我仍然会追求它。”我已经渴望了，我不会停止。所以我的欲望，它不会是一闪而过的火花，很快就熄灭。不；但是“我向主所求的一件事，我仍然会追求。”在我的欲望实现之前，我不会安静下来。这是一般的欲望和它的程度。

The particular is, 'that I may dwell in the house of the Lord.'
我可能住在主的殿中。

Then the grounds and ends of the particular desire of dwelling in the 'house of the Lord,' because it is 'the house of God.' There is a strong argument to move him to dwell in the house of God. It is good dwelling where God dwells, where his angels dwell, and where his Spirit dwells, 'in the house of the Lord.' There is one argument that moved him, 'I desire to dwell there,' because it is the house of God, which is set out by the extent of time, that 'I may dwell in the house of God all the days of my life,' till I be housed in heaven, where I shall need none of these ordinances that I stand in need of in this world. 'I desire to dwell in the house of the Lord all the days of my life.'
然后，特别渴望居住在“上帝的殿堂”的原因和目的是因为它是“上帝的殿堂”。有一个强有力的论点使他居住在上帝的殿堂。居住在上帝所居住的地方是好的，他的天使所居住的地方，以及他的灵所居住的地方，“在上帝的殿堂”。有一个论点使他感动，“我渴望居住在那里”，因为那是上帝的殿堂，这是通过时间的延伸来说明的，“我可以在上帝的殿堂里度过我一生的每一天”，直到我在天堂安家，那里我将不再需要这个世界上我所需要的这些仪式。“我渴望在我一生的每一天住在上帝的殿堂。”

Then the second end is, 'To behold the beauty of God.' That was one end of his desire, to dwell in the house of God; not to feed his eyes with speculations and goodly sights (as indeed there were in the tabernacle goodly things to be seen). No; he had a more spiritual sight than that. He saw the inward spiritual beauty of those spiritual things. The other were but outward things, as the apostle calls them. I desire to dwell in the house of the Lord, 'to behold the beauty of the Lord,' the inward beauty of the Lord especially.
然后第二个目的是，“瞻仰上帝的美。”那是他渴望的一个目的，要住在上帝的殿中；不是为了用眼睛观赏和欣赏（事实上，在帐幕中有很多美好的事物可以看到）。不，他有一个更加属灵的视角。他看到了那些属灵事物内在的属灵美。其他的只是外在的事物，正如使徒所称呼的。我渴望住在主的殿中，“瞻仰主的美”，尤其是主的内在美。

And then the third end of his desire is, 'that I may inquire in his temple.' He desired to dwell in the house of God, because it was the house of God, and to see the beauty of God, the sweet, alluring beauty of God, that appeared in his ordinances; and then his desire was to dwell in the house of God, that he might inquire more and more of the meaning of God still, because there is an unfathomed bottom, and an endless depth of excellency in divine things, that the more we know, the more we may, and the more we seek, the more we may seek. They are beyond our capacity; they do not only satisfy, but transcend it. Therefore, he desires still further and further to wade deeper into these things, 'to inquire in God's temple.' Thus ye see the state of the verse. There is a general desire propounded. 'One thing have I desired of the Lord, and that will I seek after.'
然后，他的第三个愿望是，“我可以在他的殿中探究。”他渴望居住在上帝的殿堂，因为那是上帝的殿堂，他想看到上帝的美丽，上帝在他的仪式中展现出的甜美、诱人的美丽；然后他的愿望是居住在上帝的殿堂，以便更多地探究上帝的意义，因为神圣的事物有着无法测量的底蕴和无尽的卓越深度，我们越了解，就越能追求，我们越追求，就越能追求。它们超出了我们的能力；它们不仅满足，而且超越了它。因此，他仍然渴望更深入地探究这些事物，“在上帝的殿中探究。”这样，你们就看到了这节经文的状态。这里提出了一个普遍的愿望。“我向主所求的一件事，我必寻求。”

And then the desire specified, 'to dwell in the house of the Lord, and to see the beauty of the Lord, and to inquire in his temple.' These be the three ends.
然后，欲望明确指出，“居住在主的殿宇中，看见主的美丽，以及在他的殿中探求。” 这就是三个目标。

'One thing have I desired of the Lord,' &c.
“我向主所求的只有一件事，等等。”

To speak first of this desire generally propounded, 'One thing have I desired,' &c.
首先，就这个普遍提出的愿望来说，“我有一个愿望”，等等。

And then of the increase of it, in that he saith, 'I will seek after it still.' He desired it, and he would seek more and more after it.
然后关于它的增长，他说：“我仍会追求它。”他渴望它，他会越来越追求它。

In the desire, consider—
在欲望中，考虑一下-

First, the object, 'one thing.'
首先，物体，“一件事。”

And then the desire or seeking itself.
然后是欲望或追求本身。

First, the object, 'one thing.'
首先，物体，“一件事。”

Quest. Was there but one thing for holy David to make the object of his desire? Was there but one thing needful? Alas! this poor life of ours, it is a life of necessities. How many things are needful for our bodies? How many things are needful for the decency of our condition? How many things need we for our souls? It is a life of necessities. How, then, doth he say, 'One thing have I desired?'
问题。圣洁的大卫只有一件事情是他渴望的对象吗？只有一件事情是必需的吗？唉！我们这个可怜的生活，它是一个必需品的生活。我们的身体需要多少东西？我们的状况需要多少东西来保持体面？我们的灵魂需要多少东西？这是一个必需品的生活。那么，他怎么说，“我只渴望一件事”呢？

Ans. Yes. His meaning is, comparatively, I seek for other things in their order and rank, and as they may stand with the main; but, indeed, one thing principally. All the rest will follow. 'Seek ye first the kingdom of God, and all the rest will be cast on you,' Mat. 6:33. The best way to have all other things, is to seek one thing in the first place. Therefore, in heavenly wisdom he saith, I desire unum unicè; one thing after an entire manner. That I desire more than all things else.
答案：是的。他的意思是，相对而言，我按照它们的顺序和等级寻求其他事物，并且它们与主要事物的关系如何；但实际上，主要是一件事。其他一切都会随之而来。“你们要先求他的国和他的义，这些东西都要加给你们了。”（马太福音 6:33）拥有其他一切的最好方法，就是首先追求一件事。因此，以天上的智慧来说，我渴望 unum unicè；以完全的方式追求一件事。这是我比其他一切都更渴望的事物。

Hence we may see that,
因此我们可以看到，

There is a difference of degrees of things. God hath established in the world degrees of things. There are some good and some ill by his permission; and of good, there are some that are greater goods, and some less. There are spiritual goods, and outward goods; and of spiritual good, there are some that are means leading to that which is spiritually good, and some that are spiritual good things in their own essence and nature. The leading preparing things are the means of salvation, the word, and sacraments, and being in the visible church. The true spiritual good, the good that we get by these things, faith and love, and spiritual inward strength. Now that there is degrees of things, the prophet here insinuates when he saith, 'One thing have I desired;' that is, of all these variety of things, he desired the best, that includes all in it. God, to exercise the wisdom that he hath given to man, hath planted a difference in the creatures, and hath given a faculty to man to make a right choice in those differences; and then man makes a right choice when he chooseth as God chooseth. Now, God makes choice of spiritual things to be the best things, and them he gives to his best friends. He knows they will make us good, and supply all outward wants whatsoever, and sanctify all estates and conditions to us, and they are eternal, suitable to the spiritual nature of our souls. God knows this very well. Therefore, God hath set spiritual things, as the one only thing; and so the soul, when it is made spiritual, and hath the image of God upon it, it chooseth as God chooseth.
事物之间存在程度的差异。上帝在世界上建立了事物的程度。有些是他允许的好事，有些是坏事；而在好事中，有些是更大的好事，有些是较小的好事。有精神上的好事，也有外在的好事；在精神上的好事中，有些是通往精神上的好事的手段，有些则是其本质和性质上的精神上的好事。准备引导的事物是救恩的手段，即道、圣礼和属于可见教会。真正的精神上的好事，是我们通过这些事物获得的好处，即信仰、爱和精神内在的力量。现在，当先知说：“我所求的只有一件事”时，他隐含了事物之间的程度差异，即在这些各种各样的事物中，他渴望最好的，其中包含了一切。上帝为了锻炼他赐予人类的智慧，在创造物中安排了差异，并赋予人类在这些差异中做出正确选择的能力；当人类选择与上帝一样选择时，他们就做出了正确的选择。现在，上帝选择精神上的事物作为最好的事物，并将它们赐给他最好的朋友们。 他知道他们会使我们变得善良，并满足我们的一切外在需求，并使我们的各种状态和条件得到神圣的净化，它们是永恒的，适合我们灵魂的精神本质。上帝非常清楚这一点。因此，上帝将属灵的事物设定为唯一的事物；因此，当灵魂变得属灵，并且在其上有上帝的形象时，它会像上帝一样选择。

'One thing have I desired.'
我所渴望的一件事。

Quest. But here it may be asked, why doth he say, 'one thing?' He desired not only to live near the tabernacle, but to hear and see, to have the word read, and he desired thereupon grace, and then nearer communion with God by grace, to have more communion here, and fuller communion in heaven. Here is more than one thing.
但是这里可以问，为什么他说“一件事”？他不仅希望住在帐幕附近，还希望听到和看到，希望有神的话语被读出来，他希望在此基础上得到恩典，然后通过恩典与神更亲近，希望在这里有更多的交流，而在天堂里有更充实的交流。这里不止一件事。

Ans. I answer, it is all one. As a chain that hath many links, yet it is but one chain; so all these are but one. 'I desire one thing.' What is that? To live in the church of God, to enjoy the ordinances of God, and they will draw on faith and fear, &c. The Spirit accompanying the ordinances, it will be a spirit of faith, and repentance, and grace; and by those graces of faith, and the rest that accompany the ordinances, I shall have nearer communion with God here, and eternal and everlasting communion with God in heaven; and all these are but one, because they are all links of one chain. Therefore, when he saith, 'One thing have I desired,' he means that one thing that will draw on all other.
答案。我回答，都是一样的。就像一条有许多环节的链子，但它只是一条链子；所以所有这些只是一个。'我渴望一件事。'那是什么？在上帝的教会中生活，享受上帝的仪式，它们会引导信仰和敬畏等等。圣灵伴随着这些仪式，它将是一个信仰、悔改和恩典的灵；通过这些信仰和其他伴随仪式的恩典，我将在这里与上帝有更亲密的交流，并在天堂与上帝有永恒的交流；而所有这些只是一个，因为它们都是一条链子的环节。因此，当他说'我所渴望的只有一件事'时，他指的是那一件事将引发其他一切。

That is the scope of a gracious heart, when it attends upon the means of salvation, and lives in the church; not to hear that it may hear, and there an end, and to read that it may read, to perform it as a task, and all is done; but to have the work of the Spirit together with it, to have the ministry of the Spirit in the gospel, and the Spirit to increase faith, and faith to increase all other graces, and so by grace to grow into nearer communion with God in Christ. That is the scope of every good hearer. Therefore, he speaks to purpose when he saith, 'One thing have I desired.'
那是一个仁慈之心的范围，当它参与救赎的方式，并在教堂中生活时；不是为了听而听，然后结束，为了阅读而阅读，将其作为任务完成，而是与圣灵的工作一起进行，有圣灵在福音中的事奉，并且圣灵增加信心，信心增加所有其他的恩典，从而通过恩典在基督里与上帝更亲近。这是每个好听众的目标。因此，当他说“我所渴望的只有一件事”时，他是有目的地说话。

But to speak a little more of the object, why doth he say, 'One thing?'
但是再多说一点关于这个目标，他为什么说“一件事”呢？

First, it is from the nature of God. We must have the whole bent and sway of our souls to him. He will have no halting. The devil is content with half, if we will sin, because then he is sure of all; but God will have the whole heart. 'My son, give me thy whole heart,' Prov. 23:26; and 'Thou shalt love the Lord with all thy heart, and with all thy soul,' Luke 10:27. The bent and sway of the soul must be that way; for it is the nature of excellent things, except we desire them in the chief place, they take state upon them.* God takes state upon him in this case. He will not have us serve him and Mammon, Mat. 6:24. He will not have the heart divided.
首先，这是出于上帝的本性。我们必须全心全意地归向他。他不会容忍半点动摇。魔鬼满足于我们犯罪的一半，因为那样他就能确保得到全部；但上帝要求我们全心全意。箴言 23:26 说：“我儿，将你的心归我。”路加福音 10:27 说：“你要全心、全魂、全力、全意爱主。”我们的灵魂必须倾向于这个方向；因为优秀的事物的本性是，除非我们将它们放在首位，否则它们会采取威严的姿态。*在这种情况下，上帝采取了威严的姿态。他不希望我们事奉他和财富，马太福音 6:24 说：“一个人不能事奉两个主。”他不希望我们的心分裂。

Second. Then again, it is from the nature of the soul. Therefore, he saith, 'One thing.' It is the nature of the soul, when it is upon many things, it can do nothing well. Therefore, that I may be religious to purpose, 'One thing have I desired.' A stream cut into many channels runs weakly, and is unfit to carry anything. Babylon was so taken. They cut the river into many channels, and then he that took it easily passed over them, (a) When the soul is divided into many channels, to many things, that it looks after this thing and that thing, and that with expense and intention of care and endeavour, alas! where is the desire of one thing necessary all the while? For the soul cannot go with that strength as it should, except it mind one thing. The soul of man is a finite thing. Therefore, except it gather its strength, as a stream, that riseth of many particular lesser rivers, which makes it run stronger; so the soul it cannot desire one thing as it should, except it bring all other petty streams to it, and make that the main desire, to be saved in another world, and to have communion and fellowship with God in Christ Jesus, by the Spirit of grace in this world, in the use of the means. Unless this be the main care, the soul takes no good when it is so much set on other things.
其次。再者，这是由于灵魂的本性。因此，他说：“一件事。”当灵魂分散在许多事物上时，它无法做好任何事情。因此，为了专注于宗教，我“只有一个愿望”。一条被分成许多渠道的河流流动缓慢，无法携带任何东西。巴比伦就是这样被攻占的。他们将河流分成许多渠道，然后攻占者轻松地通过它们。（a）当灵魂分散成许多渠道，追求这个事物和那个事物，并且付出了费用和关注的努力时，唉！一直都需要一个事物的愿望在哪里呢？因为灵魂除非专注于一件事，否则无法以应有的力量前进。人的灵魂是有限的东西。 因此，除非它集结力量，如一条河流，由许多小河流组成，使其流得更强；因此，灵魂不能如其应该那样渴望一件事，除非它将所有其他琐碎的河流带到它身边，并使其成为主要的渴望，即在另一个世界中得到拯救，并在基督耶稣里与上帝有交流和团契，通过恩典的灵在这个世界中，通过使用这些方法。除非这是主要的关注，灵魂在如此追求其他事物时不会得到好处。

Then, thirdly, he sets down this 'one thing,' to 'dwell in the house of God,' to grow in grace there 'as a cedar,' to be a 'tree planted there,' from the very nature of grace, which is to unite things to the main. The Spirit of grace sets before the eye of the soul heavenly spiritual things in their greatness and excellency; and the Spirit of grace, seeing there are many useful things in this world, it hath an uniting, knitting, subordinating power, to rank all things so as they may agree to and help the main. Grace confines the soul to one thing. Man, after his fall, 'sought out many inventions,' Eccles. 7:29, saith the wise man. He was not content with his condition when he stood, but 'he sought out many inventions. When man falls to the creature, he knows not where to stay. No creature can afford a stay and rest for the soul long. The soul is never quiet till it come to God again,* and that is the one thing the soul desireth. The soul being sanctified by the Spirit of God, it subordinates all things to this one thing. David desired many things besides this one thing, but not in that degree, but as they might stand with the desire of this one thing necessary. Grace subordinates and ranks all things so as that the best things have the pre-eminence. Therefore, he might well say, 'one thing,' from the disposition that grace hath to rank all things to one. It is a promise in the covenant of grace. Saith God, 'I will give you one heart,' Jer. 32:39. As soon as a man becomes a Christian, he hath one heart.' His heart before was divided. There was variety of objects it was set upon; God had the least piece. The flesh had a piece, and this delight and that delight had a piece; but saith God, 'I will give you one heart,' that is, a heart uniting itself in desire to the best things, and regulating all things, so as all shall be but one, that a man shall 'use the world as though he used it not,' so as it shall help to the main. As I said, little streams they help the main stream running into it, so grace hath a subordinating power over all things in the world, as they may help the main. 'One thing have I desired,' and I desire other things, as they may help the main. Grace will teach us that art. It hath a special art that way. So we see both in regard of God, and in regard of the soul being finite, and in respect of the wise disposing of grace that aims at the main, and ranks all things as they may help the main, he doth well say, 'One thing have I desired.'
然后，第三，他提出了这个“一件事”，要“住在神的殿中”，在那里以“香柏树”的方式增长恩典，成为“栽种在那里的树”，因为恩典的本质就是将事物与主要事物结合在一起。恩典的灵将属灵的天堂事物以其伟大和卓越之处展示给灵魂的眼睛；而恩典的灵，既然这个世界上有许多有用的事物，它具有统一、连接、从属的力量，使所有事物都能按照它们与主要事物的一致性和帮助性进行排列。恩典将灵魂限制在一件事上。人在堕落后，“寻求了许多发明”，传道书 7:29，智者如此说。他在站立时对自己的状况不满意，而是“寻求了许多发明”。当人陷入创造物中时，他不知道该停留在哪里。没有任何创造物能够长时间为灵魂提供停留和休息。灵魂只有回到上帝那里才能得到安宁，那就是灵魂所渴望的一件事。灵魂被上帝的灵所圣化，将所有事物都从属于这一件事。大卫除了这一件事之外还渴望许多事物，但不是以同样的程度，而是作为与这一件必要的事情的渴望相一致的事物。 恩典使万物有序，使最好的事物占据首位。因此，他可以说，“一件事”，因为恩典有将万物归为一的倾向。这是恩典约定中的一个承诺。上帝说：“我要赐给你们一个心”，耶利米书 32:39。一个人成为基督徒后，他就有了一个心。他以前的心是分裂的。它被放在各种对象上；上帝只占了一小部分。肉体占了一部分，这种喜悦和那种喜悦也占了一部分；但上帝说：“我要赐给你们一个心”，也就是说，一个心将自己与最好的事物联系在一起，并调节一切，使一切都成为一个整体，以至于一个人可以“如同不用世界一样使用世界”，使世界帮助到主要目标。就像我说的，小溪会帮助主要的河流，恩典对世界上的一切事物都有一种从属的力量，使它们能够帮助到主要目标。“我所渴望的只有一件事”，我渴望其他事物，只要它们能够帮助到主要目标。恩典会教会我们这种技巧。它在这方面有一种特殊的技巧。 所以我们看到，无论是关于上帝，还是关于有限的灵魂，还是关于明智地安排恩典以达到主要目标并将所有事物按照它们对主要目标的帮助程度进行排序，他都说得很好，“我所渴望的只有一件事。”'

Use. This shews the vanity and baseness of every worldly man, that makes the main work and labour his by-work, and the by-work his main work. That that is the 'one thing necessary,' Luke 10:42, is set after all. Indeed, without grace, this is so. The first work of grace is to set the soul in order, to subdue base affections, to sanctify the judgment; and when it hath set the soul in tune and order, then it is fitted to set a right price on things, to rank and order them as it should. So much shall be sufficient to unfold the object itself in general, 'One thing have I desired.'
使用。这显示了每个世俗人的虚荣和卑劣，他把主要的工作和努力当作副业，而把副业当作主要工作。这是“唯一必要的事”，路加福音 10:42，在所有事情之后。确实，没有恩典，是这样的。恩典的第一项工作是整顿灵魂，征服卑劣的情感，使判断圣洁；当它把灵魂调整好并整顿好之后，它就能够正确评估事物的价值，将它们排列和排序。这样，就足以概述对象本身，“我所渴望的只有一件事。”

Now I come to the affection itself, set forth here by the degrees.
现在我来谈谈情感本身，这里通过程度来阐述。

'One thing have I desired, and that I will seek after.
有一件事我所渴望，也将追求。

I have desired it, and I will desire it still. Desires are the issues of the heart. Thoughts and desires are the two primitive issues of the heart, the births of the heart. Thoughts breed desires. Thoughts in the mind or brain, the brain strikes the heart presently. It goes from the understanding to the will and affections. What we think of, that we desire, if it be good. So thoughts and desires, they immediately spring from the soul; and where they are in any efficacy and strength, they stir up motion in the outward man. The desires of the soul, being the inward motion, they stir up outward motion, till there be an attaining of the thing desired, and then there is rest. Desire to the thing desired is like motus ad quietem, as motion is to rest. When motion comes once to rest, it is quiet. So desire, which is the inward motion, it stirs up outward motion, till the thing desired be accomplished, and then the soul rests in a loving content, and enjoying of the thing desired.
我曾渴望过，而且我仍然会渴望。欲望是心灵的产物。思想和欲望是心灵的两个原始产物，是心灵的诞生。思想孕育欲望。思想在头脑中，大脑立即影响心灵。它从理解到意愿和情感。我们对什么思考，我们就会渴望什么，如果它是好的。所以思想和欲望，它们立即从灵魂中涌现出来；而且只要它们在任何有效和强大的地方，它们就会激发外在的动作。灵魂的欲望是内在的动力，它们激发外在的动力，直到达到所渴望的东西，然后就会有休息。对所渴望的东西的渴望就像运动到静止一样。当运动一旦停止，它就是安静的。所以欲望，它是内在的动力，它激发外在的动力，直到实现所渴望的东西，然后灵魂在爱的满足和享受中休息。

Now this desire, it was a spiritual desire. 'One thing have I desired of the Lord.' Holy desires, they issue from choice. A holy, wise desire, when it is not a mere notion, it ariseth from a choice of a thing that is good; for desire is nothing but the embracing and closing with a thing that is good. The understanding must choose the good first, before the soul embrace it. The will is but the carriage of the soul, the furthering and promotion of the soul to the good things discovered; so it supposeth a choice of good things.
现在这个欲望，它是一种精神上的欲望。“我向主所求的一件事。”神圣的欲望，它们源于选择。一个神圣、明智的欲望，当它不仅仅是一个概念时，它起源于对一件好事物的选择；因为欲望只是对一件好事物的拥抱和接纳。在灵魂接纳之前，理解必须首先选择好事物。意愿只是灵魂的驾驶，是对所发现的好事物的推动和促进；所以它假设了对好事物的选择。

And choice supposeth an esteem of the things before we choose them; and that supposeth a deliberate judging that works an esteem. So that it was no hasty, sudden thing this desire; but it rose from the sanctified judgment of David, that bred a holy esteem of these excellent things; the means of salvation, having the Spirit of God accompanying of them, containing such excellent comforts as they do. I say this desire supposes a right judgment, and thence an esteem; thence a choice upon all, choosing these things above all other contentments and things in the world besides. For at this time he wanted in his family the comfort of his wife and house, &c. Tush, what do I regard these things? If I could enjoy the sweet, and strong, and comfortable presence of God in his ordinances, other things I could bear well enough, the want of house, and wife and children, the pleasures and contentments of my country. Therefore, 'One thing have I desired.' It was a desire out of a high esteem and choice of that one thing he speaks of.
选择意味着在选择之前对事物的评估；而这又意味着经过深思熟虑的判断，从而产生了评估。因此，这种渴望并不是仓促、突然的事情；而是源于大卫的神圣判断，培养了对这些卓越事物的崇高评估；这些事物是救恩的手段，有上帝的灵陪伴，包含如此卓越的安慰。我说这种渴望假设了正确的判断，从而产生了评估；从而在所有事物中做出选择，选择这些事物高于其他一切满足和世间的事物。因为此时他在家庭中缺乏妻子和家的安慰等。呸，我在乎这些事情做什么？如果我能在上帝的仪式中享受到甜蜜、强大、舒适的上帝同在，其他事物我可以忍受得很好，没有房子、没有妻子和孩子，没有国家的乐趣和满足。因此，“我所渴望的只有一件事。”这是一种出于对那一件事的高度评估和选择的渴望。

The point of doctrine that I will observe in brief, because I hasten to the main thing, is this,
我将简要地遵守的教义观点，因为我急于谈论主要的事情，就是这样

That the Spirit of God in the hearts of his children is effectual in stirring up holy desires.
上帝的灵在他的子民心中是有效的，激发了圣洁的愿望。

There is nothing that characteriseth and sets a stamp upon a Christian so much as desires. All other things may be counterfeit. Words and actions may be counterfeit, but the desires and affections cannot, because they are the immediate issues and productions of the soul; they are that that comes immediately from the soul, as fire cannot be counterfeit. A man may ask his desires what he is? According to the pulse of the desires, so is the temper of the man. Desires are better than actions a great deal; for a man may do a good action, that he doth not love, and he may abstain from an ill action, that he hates not. But God is a Spirit, and looks to the spirit especially. It is a good character of a Christian, that his desire, for the most part, is to good; the tenor and sway and bent of his desire is to good. 'One thing have I desired.' The Spirit of God is effectual in stirring up these desires.
没有什么比欲望更能表征和标志一个基督徒。其他一切可能都是假冒的。言语和行动可能是假冒的，但欲望和情感不可能，因为它们是灵魂的直接产物；它们是灵魂直接产生的东西，就像火不能是假冒品一样。一个人可以问他的欲望他是什么？根据欲望的脉搏，人的性情就是如此。欲望比行动好得多；因为一个人可以做一件他不喜欢的好事，他可以避免一件他不讨厌的坏事。但上帝是灵，特别关注灵。一个基督徒的一个好特点是，他的欲望大部分是向善的；他的欲望的走向和倾向是向善的。“我所渴望的就是这一件。”上帝的灵在激发这些欲望方面是有效的。

Quest. But how shall we know that these desires are the chief things to distinguish an hypocrite from a true Christian, and whether they be true or no?
但是我们如何知道这些欲望是区分伪君子和真正的基督徒的主要特征，以及它们是否真实？

Ans. To go no farther than the text: desires are holy and spiritual,
答：不必深究原文，欲望是神圣而精神的。

If they be about holy and spiritual things. 'One thing have I desired,' saith David. What was that? To be rich and great in the world, and to be revenged on my enemies? No, no; that is not the matter. I have many enemies; God will take a course that they shall fall. That that I desire, is to have nearer communion with God; I desire to enjoy the ordinances of God. So his desire it was set on spiritual objects, and that argued it was a holy desire.
如果它们涉及神圣和属灵的事物。大卫说：“我有一件事所求。”那是什么？成为世界上富有和伟大的人，向我的敌人报复？不，不是这个问题。我有很多敌人；上帝会采取措施让他们倒下。我所渴望的是与上帝更亲近的交流；我渴望享受上帝的仪式。因此，他的渴望是放在属灵的对象上，这表明它是一个圣洁的渴望。

2. And then again, his desire. It was a fervent desire, as he saith, 'One thing have I desired, and that will I seek after.' It was not a blaze or flash, that was soon in and soon out. It was not a mere velleity, a kind of inefficacious desire. Fervency shewed that his desire was sound. He would not be quieted without the thing accomplished.
然后，再说他的欲望。正如他所说的那样，这是一个炽热的欲望，“我只有一个愿望，我将追求它。”这不是一种瞬间的闪光。这也不是一种无效的愿望。炽热表明他的欲望是真实的。他不会安心，直到实现了这个愿望。

3. And then constancy, when a man will not be taken off. There is not the wickedest man in the world, but he hath good flashes, good offers, and desires sometimes. 'Lord, have mercy upon me,' &c. He hath good ejaculations sometimes. Ay, but what is the bent and sway of his desires? This was David's constant desire. As it was about spiritual, and was a fervent and eager desire, that he would not be quieted, so it was constant. That that is natural is constant, and that that is supernaturally natural. That that is natural in spiritual things, it is constant; nature is constant. For how doth nature differ from art? Artificial things are for a time. Teach a creature beyond his nature, he will shew his naturals. So let an hypocrite act a part, if it be not his nature, he will soon turn to his naturals, and shew that he is an hypocrite again. Constancy and perpetuity in good things, a tenor of good desires, shew that the heart is good, because it is constant.
然后是坚定不移，当一个人不会被转移。世界上没有最邪恶的人，但他有好的闪光，好的提议，有时也有渴望。'主啊，怜悯我'等等。他有时有好的突然感叹。是的，但他的欲望的倾向和影响是什么？这是大卫的恒久欲望。正如它在属灵方面，是一个热切和渴望的欲望，他不会安静下来，所以它是恒久的。自然的是恒久的，超自然的自然也是如此。在属灵事物中，自然的是恒久的；自然是恒久的。因为自然与艺术有何不同？人造的东西只是暂时的。教导一个生物超越他的本性，他会展示他的本性。所以让一个伪君子扮演一个角色，如果这不是他的本性，他很快就会回到他的本性，并再次显示他是一个伪君子。在善事中的坚定和永恒，一连串的善意欲望，表明心是善良的，因为它是恒久的。

4. And then again, this desire here, of David, it was kindled from the love of God, and not out of base ends. Holy desires are kindled in the soul from the love of God; for what saith he here? 'One thing have I desired.' What was that? 'To dwell in the house of the Lord.' What to do? 'To behold the beauty of God;' to see God in his excellency and beauty and worthiness. All his desire was from this, that his soul was enamoured with the beauty of God's house. The love of God stirred up this blessed desire in the prophet. Therefore, it was a holy and spiritual desire.
然后，再说一次，大卫的这个愿望是出于对上帝的爱，而不是出于卑劣的目的。圣洁的愿望是从对上帝的爱中点燃的；因为他在这里说了什么？“我所愿望的只有一件。”那是什么？“住在耶和华的殿中。”为了做什么？“观看上帝的美丽；看到上帝的卓越、美丽和价值。”他所有的愿望都来自于他的灵魂对上帝殿堂之美的迷恋。上帝的爱激发了这位先知的祝福愿望。因此，这是一个圣洁和属灵的愿望。

5. Again, as they spring from the love of God, so they tend to the honour of God; for what comes from heaven, goes to heaven back again. As waters that come from a spring, they go as high as the place they come from; so holy desires, being kindled from heaven from a spirit of love, they go to heaven again. The love of God stirs them up, and he seeks God's glory, and honour, and inward communion with God in this. For a man out of a natural desire may desire holy things sometimes, to be free from such or such a sin, and to have such and such a grace, not out of a desire to honour God; but if he had grace, he sees he might escape troubles, he might be free from temporal judgments, and he might ingratiate himself, and commend himself to this or that person, whom he desires to benefit by. Therefore, he desires as much grace as may help forward his intentions in the world. He joins the world and God together. Oh! no, these are not the desires that distinguish a Christian from another man; but those that spring from the love of God, that proceed inwardly from the truth of the heart, and that the things themselves please God, and that there is a loveliness in them, and that they tend to the honour of God especially, and our own good in a secondary place. This is a character of good desires. Thus we see, though I should go no further than the text, how we may distinguish holy and heavenly desires from other desires. 'One thing have I desired, and that will I seek,' &c.
再次，正如它们源自上帝的爱，它们也趋向于上帝的荣耀；因为来自天堂的东西，又会回到天堂。就像水从泉源涌出，它们能够达到它们来自的地方的高度；因此，圣洁的愿望是从天堂的爱之灵中点燃的，它们又会回到天堂。上帝的爱激发了它们，他寻求上帝的荣耀、尊崇和与上帝的内在交流。因为一个人出于自然的欲望有时可能渴望圣洁的事物，以摆脱某种罪恶，获得某种恩典，而不是出于对上帝的尊崇之心；但如果他拥有恩典，他会看到他可以逃避困扰，可以摆脱世俗的审判，他可以讨好自己，赢得这个或那个他希望受益的人的赞赏。因此，他渴望拥有足够的恩典来推动他在世界中的意图。他将世界和上帝联系在一起。哦！ 不，这些不是区分基督徒和其他人的欲望；而是源自对上帝的爱，从内心的真理中发出，并且这些事情本身让上帝喜悦，它们具有可爱之处，并且特别有助于上帝的荣耀，其次是我们自己的利益。这是良好欲望的特征。因此，我们可以从这段经文中看到，如何区分圣洁和天堂的欲望与其他欲望。“我所渴望的一件事，我必寻求”，等等。

Therefore, let us examine what our desires are, what our bent is. Desires issue from the will and affections, and they shew the frame of the soul more than anything in the world. As the springs in low places are discovered by the steams and vapours that come out of the place, men gather that there is a spring below, because of the ascent of vapours; so the vapouring out of these desires shew that there is a spring of grace in the heart; they discover that there is a spring within.
因此，让我们来审视一下我们的欲望是什么，我们的倾向是什么。欲望源自意愿和情感，它们比世界上任何事物都更能展示出灵魂的构造。就像低洼地区的泉水会通过蒸汽和水汽的升腾而被发现一样，人们会因为蒸汽的升腾而推断出地下有泉水；同样，这些欲望的蒸发表明心中有一泉之恩典；它们揭示了内心中有一泉的存在。

And let those that mourn in Sion, that have some evidence (though they are not so good as they would be), let them look to their hearts. What is thy desire? What is the bent of thy soul? When a man is once converted and turned, wherein is his turning? Especially, his mind and judgment and esteem of things are altered. There is a change of mind, and withal the desire and bent of the soul is altered; that if a man ask him, and examine what the bent is of all the course of his life, oh! that God might be glorified, that his church and cause might prosper, that others might be converted; this is the bent of his soul; not that he might be great in the world, and ruin those that stand in his way (this shews that a man is a rotten hypocrite). The bent and sway of the soul shews what a man is.
让那些在锡安哀悼的人，他们有一些证据（尽管不如他们希望的那样好），让他们注视自己的内心。你的欲望是什么？你的灵魂的倾向是什么？当一个人一旦转变和转向，他的转变在哪里？特别是，他的思想、判断和对事物的评价发生了改变。思想发生了变化，同时灵魂的欲望和倾向也发生了改变；如果有人问他，并检查他一生中的所有行为的倾向是什么，哦！愿上帝得到荣耀，愿他的教会和事业繁荣，愿其他人得到转变；这是他灵魂的倾向；而不是他在世界上变得伟大，毁灭那些阻碍他的人（这表明一个人是一个虚伪的腐败者）。灵魂的倾向和影响显示了一个人是什么样的。

Because I would not have any deceived in the point, take one evidence and sign more with you, and that shall be instead of all, and it is out of the text too, 'One thing have I desired, and that will I seek after,' not by prayer only, but in the use of all means; as, indeed, he was never quiet till he was settled again in Sion, nor then neither till he had gotten materials for the temple, and a place for God's honour 'to dwell in,' Deut. 12:11. If desires be not the desires of the sluggard, there will be endeavour; as we see in the desire of David here, 'One thing have I desired, and that will I seek.' He used all means to enjoy communion with God sweetly.
因为我在这一点上不会被欺骗，所以拿出一个证据并与你签署更多，这将代替一切，并且这也是超出了文本的范围，"我所渴望的一件事，我将追求"，不仅仅是通过祈祷，而是通过一切手段；事实上，他直到重新安定在锡安，直到为圣殿获得材料并为上帝的荣耀"居住"的地方，他才安静下来，甚至在那时也是如此，申命记 12:11。如果欲望不是懒汉的欲望，就会有努力；正如我们在大卫的欲望中所看到的，"我所渴望的一件事，我将追求"。他使用了一切手段来甜蜜地与上帝交流。

The sluggard lusts and hath nothing. So there are many spiritual sluggards that lust and have nothing, because they shew not their desire in their endeavours. There will be endeavour where the desire is true. For desire springs from the will, the will being the appetite of the whole man, Voluntas appetitus, &c. The understanding carries not, but the will. When the will will have a thing, it carries all the parts. Hereupon, when the desire is true, it stirs up all the powers and faculties to do their duty, to seek to attain the accomplishment and possession of that that is desired.
懒惰者贪欲却一无所得。因此，有许多灵性懒惰者贪欲却一无所得，因为他们在努力中没有展示出他们的欲望。真正的欲望会引发努力。因为欲望源自意愿，而意愿是整个人的欲望，Voluntas appetitus 等等。理解不能承载，只有意愿能够。当意愿想要一件事情时，它会带动所有部分。因此，当欲望是真实的时候，它会激发所有的力量和能力去履行自己的职责，去追求所渴望的实现和拥有。

Those, therefore, that pretend they have good desires to God, and yet live scandalously and negligently, and will take no pains with their souls, alas! it is the sluggard's desire, if they take not pains to remove all lets and hindrances. For a man may know the desire of a thing is good when he labours to set the hindrances out of the way, if he can. If the lets and hindrances be not impossible, he will remove it, if he can. Therefore, those that pretend this and that, 'There is a lion in the way,' Prov. 26:13, when they might remove it, if they would, there is no true desire; for desire is with the removing of all possible hindrances of the thing desired.
因此，那些声称对上帝有良好愿望的人，却过着丑闻和疏忽的生活，并且对自己的灵魂不费心思的人，唉！这是懒惰者的愿望，如果他们不费力去消除所有阻碍和障碍。当一个人努力将阻碍物排除在外时，他可以知道对某物的渴望是好的。如果阻碍和障碍不是不可能的，他会尽力消除它。因此，那些声称这个那个的人，“路上有狮子”，箴言 26:13，当他们本可以移除它时，如果他们愿意的话，那就没有真正的愿望；因为愿望是伴随着消除所渴望之物的所有可能阻碍而产生的。

Quest. But to resolve one question. How shall I know whether my desire be strong enough and ripe enough or no to give me comfort?
但是为了解决一个问题。我如何知道我的欲望是否足够强烈和成熟，能否给我带来安慰？

Ans. I answer, if the desire of grace be above the desire of any earthly thing, that a man may say with David, 'One thing have I desired,' I desire to be free from sin, as a greater blessing to my soul, than to be free from any calamity, Oh! it is a good sign. And surely a man can never have comfort of his desire till his desires be raised to that pitch. For none ever shall come to heaven that do not desire the things that tend to heaven, above all earthly things; nor none shall ever escape hell that do not think it worse and more terrible than all earthly miseries. God brings no fools to heaven that cannot discern the difference of things. Therefore, let us know, that our desires are to little purpose if we have some desire to be good, &c.; but we have a greater desire to be rich and great in the world, to have such and such place. If the desire of that be greater than to be gracious with God, if we hate poverty, and disgrace, and want, and this and that more than sin and hell, to which sin leads, it is a sign that our judgments are rotten and corrupt, and that our desire is no pure spiritual desire. For it is not answerable to the thing desired; there is no proportion. David saith here, 'One thing have I desired.' His desire carried him amain to 'one thing necessary,' above all other things whatsoever. Thus you see out of the text, what are the distinguishing notes of true desires from those that are false. I need name no more, if we consider what hath been spoken.
答：如果对恩典的渴望高于对任何世俗事物的渴望，那么一个人可以像大卫一样说：“我所渴望的一件事，就是我渴望摆脱罪恶，因为这对我的灵魂来说比摆脱任何灾难都更有益处。”哦！这是一个好迹象。而且，一个人只有当他的欲望达到那个程度时，才能从他的欲望中得到安慰。因为没有人会进入天堂，如果他不渴望那些指向天堂的事物，超过一切世俗事物；也没有人会逃脱地狱，如果他不认为地狱比一切世俗苦难更糟更可怕。上帝不会带愚人进入天堂，他们无法辨别事物的差异。因此，让我们知道，如果我们有一些渴望变好等等，那么我们的欲望是毫无意义的；但是，如果我们更渴望在世界上变得富有和伟大，拥有这样那样的地位，而不是渴望与上帝一同蒙恩，如果我们憎恨贫穷、耻辱、缺乏以及这个和那个，而不是憎恶罪恶和导致罪恶的地狱，那就说明我们的判断是腐朽和堕落的，我们的欲望不是纯粹的属灵欲望。因为它与所渴望的事物不相称；没有比例。 大卫在这里说：“我有一件所求。”他的愿望使他迅速追求“一件必要的事”，超越一切其他事物。因此，从这段文字中可以看出，真正的愿望与虚假的愿望有何区别。如果我们考虑到已经说过的内容，我就不需要再列举更多了。

Now for our comfort, if we find these holy desires: Oh! let us take comfort in ourselves: for 'God will fulfil the desires of them that fear him,' Ps. 37:4. Holy desires, they are the birth of God's Spirit, and there is not one of them that shall be lost; for God regards those desires, 'My groanings are not hid from thee,' Ps. 38:9; my groanings in trouble, and desires of grace. There is not the least thing stirred up in the soul by the Spirit of God, but it prevails with God in some degree, answerable to the degree of worth in it. Therefore, if we have holy desires stirred up by God, God promotes those desires. God will regard his own work, and to 'him that hath shall be given,' Mat. 13:12. 'Lord, be merciful to thy servants, that desire to fear thy name,' saith Nehemiah, 1:11.* It is a plea that we may bring to God, 'Lord, I desire to please thee,' as it is, 'The desire of our souls is to thy name, O Lord,' Isa. 26:8. We fail sometimes, that we cannot perform actions with that zeal and earnestness as we should; but the desire and bent of our soul is to thy name. A Christian may make it his plea to God,—truly our desires are towards thy name, and we have some suitable endeavours; and our desires are more that way than to anything in the world. It is a good plea, though we be much hindered and pulled back by our corruptions. So much for that, the act upon this object, 'One thing have I desired.'
现在，为了我们的舒适，如果我们发现这些圣洁的愿望：哦！让我们在自己身上找到安慰：因为“敬畏他的人的愿望，上帝必应允”，诗篇 37:4。圣洁的愿望，它们是上帝的灵的产物，其中没有一个会丧失；因为上帝关注那些愿望，“我的呻吟并不向你隐藏”，诗篇 38:9；我的困扰中的呻吟和恩典的愿望。在灵里被上帝激发的最微小的事物，都会在某种程度上得到上帝的回应，与其中的价值程度相称。因此，如果我们有上帝激发的圣洁愿望，上帝会促进这些愿望。上帝会关注自己的工作，并且“有的还要加给他，叫他有余”，马太福音 13:12。尼希米说：“主啊，求你怜悯你那些愿意敬畏你名的仆人”，尼希米记 1:11.*这是我们可以向上帝提出的请求，“主啊，我愿意取悦你”，就像是“我们的灵魂的愿望是向你的名，耶和华”，以赛亚书 26:8 所说的那样。我们有时会失败，不能以应有的热忱和认真去行事；但我们灵魂的愿望和倾向是向你的名。 一个基督徒可以向上帝陈述他的请求——我们的愿望确实是朝着你的名字，我们也有一些适当的努力；我们的愿望更多地倾向于这一点，而不是世界上的任何事物。这是一个好的请求，尽管我们的堕落经常阻碍和拖累我们。至于这一点，就是对这个目标的行动，“我所渴望的只有一件事。”'

Of whom doth he desire it? Of the Lord.
他希望它属于谁？属于主。

'One thing have I desired of the Lord.'
我向主所求的只有一件事。

It was not a blind desire of the thing, but a desire directed to the right object, to God, to fulfil it. Holy desires are such as we are not ashamed of, but dare open them to God himself in prayer, and desires to God. A Christian, what he desires as a Christian, he prays for, and what he prays for he desires; he is a hypocrite else. If a man pray, as St Austin, in his confessions, that God would free him from temptations, and yet is unwilling to have those loving baits from him, he prays, but he doth not desire. There are many that pray; they say in their prayers, 'Lead us not into temptation,' Mat. 6:13, and yet they run into temptation; they feed their eyes, and ears, and senses with vain things. You know what they are well enough, their lives are nothing but a satisfying of their lusts, and yet they pray, 'Lead us not in temptation.' And there are many persons that desire that, that they dare not pray for, they desire to be so bad. But a Christian what he desires, he prays for. I desire in earnest to be in the house of the Lord, I desire it of the Lord, I put up my request to him; and what I pray to him for, I earnestly desire indeed. Learn this in a word, hence, that,
这不是对事物的盲目欲望，而是对正确对象的欲望，对上帝的欲望，以实现它。圣洁的欲望是我们不会感到羞耻的欲望，我们敢在祷告中向上帝自己敞开心扉，向上帝祈求。一个基督徒，他作为基督徒所渴望的，他就会为之祈祷，他祈祷的也是他所渴望的；否则他就是个伪君子。如果一个人像奥古斯丁圣人在他的忏悔录中祈祷上帝使他摆脱诱惑，却不愿意放弃那些诱人的诱饵，他祈祷了，但他并没有真正渴望。有很多人祈祷；他们在祷告中说：“不要让我们陷入诱惑”，但他们却陷入了诱惑；他们满足他们的眼睛、耳朵和感官的虚无之物。你们很清楚他们是什么样的，他们的生活只是满足他们的欲望，然而他们却祈祷：“不要让我们陷入诱惑。”还有很多人渴望那些他们不敢祈求的事物，他们渴望变得如此糟糕。但是一个基督徒，他渴望的，他就会为之祈祷。我真诚地渴望在主的殿中，我向主渴望，我向他提出了我的请求；我对他祈求的事，我确实是真心渴望的。简言之，从中学到的是，

When we have holy desires stirred up by God, turn them to prayers.
当上帝激发我们内心的神圣愿望时，将它们转化为祈祷。

A prayer is more than a desire. It is a desire put up to God. Let us turn our desires into prayers. That is the way to have them speed.
祈祷不仅仅是一种愿望，它是向上帝祈求的愿望。让我们把愿望转化为祈祷。这是让愿望实现的方法。

'One thing have I desired of the Lord.'
我向主所求的只有一件事。

The reason why we should, in all our desires, make our desires known to God, is to keep our acquaintance continually with God. We have continual use of desires of grace, and desires of mortification of corruptions, and of freedom from this and that evil that is upon us. As many desires as we have, let them be so many prayers; turn our desires into prayers to God, and so maintain our acquaintance with God. And we shall never come from God without a blessing and comfort. He never sends any out of his presence empty, that come with a gracious heart, that know what they desire. And it brings peace with it, when we make our desires known to God by our prayer. It brings 'peace that passeth understanding,' Philip. 4. Put case God doth not hear our request, that he doth not grant what we ask. 'The peace of God which passeth understanding, shall keep your hearts and minds.' So that when we put up our requests to God with thankfulness for what we have received, the soul will find peace. Therefore I say, let us turn all our desires into prayers, to maintain perpetual communion and acquaintance with God. Oh! it is a gainful and comfortable acquaintance.
我们应该将我们所有的欲望告诉上帝的原因是为了与上帝保持持续的交往。我们对恩典的渴望、对腐败的渴望、对摆脱各种邪恶的渴望都是持续不断的。无论我们有多少欲望，让它们成为祈祷；将我们的欲望转化为对上帝的祈祷，以此保持与上帝的交往。我们永远不会离开上帝而毫无祝福和安慰。那些怀着恩慈之心、知道自己渴望什么的人，离开上帝时会带来平安。当我们通过祷告向上帝表达我们的渴望时，它会带来“超乎人所能理解的平安”（腓立比书 4 章）。假设上帝没有听到我们的请求，没有给予我们所求的。那么“那超乎人所能理解的平安，必在基督耶稣里保守你们的心怀意念”（腓立比书 4 章）。因此，我说，让我们将所有的欲望转化为祈祷，以保持与上帝的持续交往和交往。哦！这是一种有益且舒适的交往。

It is an argument, and sign of a good conscience, for a man to go oft to God with his desires. It is a sign that he is not in a wicked course; for then he dares not appeal to the presence of God. Sore eyes cannot endure the light; and a galled conscience cannot endure God's presence. Therefore it is good to come oft into the presence of God. It shews that the heart doth not regard iniquity. 'If I regard iniquity in my heart, God will not hear my prayers.' Ps. 66:18. It is an argument of a good conscience to come oft into the presence of God. But I will not enter into the common place of prayer.
一个人经常向上帝祈求，这是一个争论，也是良心的标志。这表明他不走邪恶的道路；因为那样的话，他就不敢向上帝呼求。痛苦的眼睛无法忍受光明；而痛苦的良心无法忍受上帝的面前。因此，经常来到上帝的面前是好的。这表明心灵不会关注罪恶。“我若心里注重罪孽，主必不听。”（诗篇 66:18）经常来到上帝的面前是良心的标志。但我不会进入常见的祷告地点。

We see next his earnestness, 'I have desired it of the Lord, and I will seek after it.'
我们接下来看到他的认真态度，“我已经向主祈求了，并且我会追求它。”

I will follow God still. Here is his importunity in prayer, his fervency, his uncessancy and perseverance, as the apostle exhorts, he persevered in prayer, Eph. 6:18. 'I will seek after it.' In prayer, and in the use of all good means, I will do what I can. So you see one qualification of prayer, it must be with perseverance and importunity. God loves importunate suitors. Though we cannot endure to be troubled with such persons, yet God loves importunate suitors, as we see in Luke 18:1–8, in the parable of the widow. God there vouchsafes to compare himself to an unrighteous judge, that 'cared neither for God nor man,' yet the importunity of the widow moved him to regard her. So the poor church of God, she is like a widow, with her hair hanging about her. 'This is Zion, whom none regardeth;' yet this widow, the poor church of God, and every particular member of it, they are importunate with the Judge of heaven and earth, with God; and will not he more regard the importunity of his children whom he loves, and delights in, that 'call upon him day and night'? Ps. 102:2, will not he regard their petitions, when an unrighteous judge shall care for the importunity of a poor widow? Thus you see the excellent fruit of importunity in our blessed Saviour himself, and here in David, 'I will seek after it,' I will have no nay. Therefore we are exhorted in the Scriptures, not to keep silence, to give God no rest. 'You that are the Lord's remembrancers, keep not silence, give him no rest.' As Jacob with the angel, wrestle with him, leave him not till we have a blessing. As the woman of Canaan, let us follow him still, and take no nay. Oh this is a blessed violence, beloved, when we can set upon God, and will have no nay, but renew suit upon suit, and desire on desire, and never leave till our petitions be answered. Can the hypocrite pray alway? Would you know a comfortable note to distinguish an hypocrite from a true Christian? take it hence, will the hypocrite pray alway? Sometimes he will pray; but if God answer him not presently he gives over; but God's children pray always, if the ground be good, if they see the excellency of the thing, and the necessity, and withal join at the amiableness of it, that it may be gotten. When they see the excellency, and the necessity and usefulness of the thing, and the attainableness of it, and that it is attainable in the use of means, they need no more, they will never give over. That is the reason of that in the petitions, 'Thy kingdom come, thy will be done in earth as it is in heaven,' Mat. 6:10. But can we do the will of God on earth as it is done in heaven? and doth God's glorious kingdom of heaven come while we are here on earth? No; it doth not, but the soul that is guided with the spirit of prayer, it rests not in this or that degree, but prays till it be in heaven, 'Thy kingdom come.' I have grace now, but I desire glory. 'Thy will be done.' I desire to do it as thy saints in heaven, though I cannot do it; but I desire, and I will not give God rest, but pray, till all my prayers be answered in heaven; and then I shall do the will of God as it is done in heaven indeed. Thus we ought eagerly, and constantly to persevere in our desires, till they be fully satisfied, or else we are but hypocrites.
我仍然会追随上帝。这里有他在祷告中的坚持、热情、不间断和毅力，正如使徒所劝告的，他在祷告中坚持不懈（弗 6:18）。“我会追求它。”在祷告中，以及在使用一切善良的方法中，我会尽力而为。所以你看到祷告的一个要求是，它必须是坚持不懈和坚决的。上帝喜欢坚持不懈的乞求者。虽然我们不能忍受被这样的人困扰，但上帝喜欢坚持不懈的乞求者，正如我们在路加福音 18:1-8 中所看到的，比喻中的寡妇。上帝在那里自比为一个不义的法官，他“不怕神，也不怕人”，然而寡妇的坚持不懈使他关注她。所以上帝的贫穷教会，她就像一个头发散乱的寡妇。“这就是锡安，没有人顾念她。”然而，这个寡妇，上帝的贫穷教会，以及其中的每一个成员，他们都在天地之间的法官上坚持不懈地乞求上帝；难道他不会更加关注他所爱、所喜悦的儿女们的坚持不懈吗？他们“昼夜呼求”的祈祷（诗 102:2），难道他不会关注他们的祈求，当一个不义的法官关注一个贫穷的寡妇的坚持不懈时吗？ 因此，你可以看到我们的救主自己在坚持不懈中取得了卓越的成果，就像大卫一样，“我要寻求它”，我不会接受拒绝。因此，圣经劝告我们不要保持沉默，不要让上帝得到休息。“你们是主的提醒者，不要保持沉默，不要让他休息。”就像雅各与天使搏斗一样，与他搏斗，不离开他，直到我们得到祝福。就像迦南的妇人一样，让我们继续跟随他，不接受拒绝。哦，亲爱的，当我们能够追求上帝，并且不接受拒绝，而是不断重申请求和渴望，直到我们的祈祷得到回应时，这是一种有福的暴力。伪君子能够一直祈祷吗？你想知道一个舒适的标志来区分伪君子和真正的基督徒吗？从这里可以得到答案，伪君子会一直祈祷吗？有时他会祈祷；但如果上帝没有立即回答他，他就放弃了；但上帝的儿女总是祈祷，如果根基是好的，如果他们看到事物的卓越性和必要性，并且同时看到它的可爱性，以便能够得到它。 当他们看到事物的卓越性、必要性和有用性，以及它的可达性，并且知道通过使用手段可以实现，他们就不再需要其他，永远不会放弃。这就是在祈祷中说的原因，“愿你的国降临，愿你的旨意行在地上，如同行在天上一样”（马太福音 6:10）。但是我们能够在地上像在天上一样遵行上帝的旨意吗？上帝荣耀的天国会在我们在地上的时候降临吗？不，它不会，但是被祷告的灵魂不会满足于这个或那个程度，而是祈祷直到进入天堂，“愿你的国降临”。我现在拥有恩典，但我渴望荣耀。“愿你的旨意行在地上”。我渴望像天堂里的圣徒一样去行，尽管我不能做到，但我渴望，并且我不会让上帝休息，我会祈祷，直到我所有的祈祷在天堂得到回应；然后我将真正像天堂里那样遵行上帝的旨意。因此，我们应该急切地、坚持不懈地追求我们的愿望，直到它们得到充分满足，否则我们只是伪君子。

Let us make conscience, I beseech you, of this duty more than we have done, and never give God over for grace; for strength against our corruptions; for his church; for the prosperity of the means of salvation; for those things that we have ground for; let us never give him over till we see he hath answered our desires. And when he hath answered our desires, let us go on still to desire more; for this life is a life of desires. The life of accomplishment is heaven. Then all our desires shall be accomplished, and all promises performed, and not before then. This is a life of desires, and we must be in a state of desires and prayers still till we be in heaven.
让我们更加认真地履行这个责任，我恳求你们，永远不要因为恩典而放弃上帝；为了对抗我们的堕落；为了他的教会；为了救赎的途径的繁荣；为了那些我们有理由期待的事情；直到我们看到他满足了我们的愿望，我们永远不要放弃他。当他满足了我们的愿望，让我们继续渴望更多；因为这个生命是一个渴望的生命。实现的生命是天堂。那时，我们所有的愿望都将实现，所有的承诺都将兑现，而不是在那之前。这是一个渴望的生命，我们必须继续保持渴望和祈祷的状态，直到我们进入天堂。

Quest. What is the reason that God doth not presently accomplish our desires?
为什么上帝不立即实现我们的愿望的原因是什么？

Ans. There be diverse reasons. First of all he loves to hear the desires of his servants, he loves to be sued unto; because he knows it is for our good. It is music that best pleaseth God's ears to hear a soul come to him to request, especially spiritual things of him, which he delights most to give, which he knows is most useful and best for us. This pleaseth him so marvellously, that he will not presently grant it, but leads us along and along, that still he may hear more and more from us.
首先，有很多原因。他首先喜欢听从仆人的愿望，他喜欢被诉诸；因为他知道这是为了我们的好处。对他来说，最悦耳的音乐是听到一个灵魂来向他请求，尤其是属灵的事情，他最喜欢给予，他知道这对我们最有用、最好。这使他非常高兴，以至于他不会立即满足，而是引导我们继续前行，这样他就可以听到我们更多的请求。

2. And then to keep us in a perpetual humble subjection and dependence on him, he grants not all at once, but leads us along, by yielding a little and a little, that so he may keep us in a humble dependence.
然后为了让我们永远保持谦卑的屈服和依赖，他不会一次性给予我们所有的东西，而是逐渐引导我们，一点一点地让步，以此来保持我们谦卑的依赖。

3. And then to exercise all our graces; for a spirit of prayer is a spirit of exercise of all grace. We cannot pray, but we must exercise faith, and love to God and his church; and a sanctified judgment to esteem what are the best things to be prayed for; and to exercise mortification. 'If I regard sin, God will not regard my prayers,' Ps. 66:18. A spirit of prayer is a spirit that puts all into exercise; therefore God, to keep us in the exercise of all grace, answers not at the first.
然后锻炼我们所有的恩赐；因为祷告的灵是一种锻炼所有恩赐的灵。我们不能只祷告，而不锻炼信心、对上帝和他的教会的爱，以及圣洁的判断力，去珍视应该祷告的最好的事情，并锻炼克己。诗篇 66:18 说：“我若心里注重罪孽，主必不听。”祷告的灵是一种使一切恩赐得以锻炼的灵；因此，为了让我们保持在所有恩赐的锻炼中，上帝不会立即回应。

4. And then he would have us to set a high price upon what we desire and seek after. If we had it at the first, we should not set so high an esteem and price of it.
然后他要我们对我们所渴望和追求的东西设定一个高价。如果我们一开始就得到了它，我们就不会对它评价得那么高。

5. And then, that we might better use it when we have it. Then we use things as we should do when we have gotten them with much ado; when we have won them from God with great importunity, then we keep and preserve them as we should. These and the like reasons may be given, and you may easily conceive them yourselves. Therefore let us not be offended with God's gracious dispensation if he answer not our desires presently, but pray still; and if we have the spirit of prayer continued to us, that spirit of prayer is better than the thing we beg a great deal. Ofttimes God answers us in a better kind, when he gives us a spirit of prayer; for increasing a spirit of prayer in us, he increaseth all graces in us. What is it we would have? this or that particular grace. But when God gives us a spirit of prayer, he answers us better than in the thing we ask, for there is all grace. He will answer in one kind or other. But I will not be large in these points. You see then what was the affection of the holy prophet, to that one thing. 'One thing have I desired.' And he did not only desire it, but turned his desire into a prayer. He prayed to God; and he not only prayed once or twice, but he seeks it still, till God vouchsafed to grant it.
然后，我们可以更好地利用它，当我们拥有它时。当我们费尽周折地得到它们时，我们会按照应有的方式使用它们；当我们通过极力祈求从上帝那里赢得它们时，我们会保护和保存它们，如同应该。这些以及类似的理由可以给出，你们可以很容易地理解它们。因此，如果上帝不能立即回应我们的愿望，我们不要对上帝的恩慈安排感到不满，而是继续祈祷；如果我们仍然拥有祈祷的心灵，那么这种祈祷的心灵比我们所祈求的东西更好得多。往往上帝以更好的方式回答我们，当他给我们一种祈祷的心灵时；因为通过在我们身上增加祈祷的心灵，他增加了我们所有的恩典。我们想要什么？这个或那个特定的恩典。但是当上帝给我们一种祈祷的心灵时，他比我们所求的东西更好地回答了我们，因为那里有一切的恩典。他会以一种或另一种方式回答。但我不会在这些观点上详述。你们看到了，圣先知对那一件事的感情是什么。“我所渴望的就是这一件事。”他不仅渴望它，而且将他的渴望转化为祈祷。 他向上帝祈祷；他不仅祈祷了一次或两次，而且他仍在寻求，直到上帝施予了它。

Obj. Well, but that that he prayed for, he was assured of, and therefore what need he pray for it? He had a promise, 'He shall prepare a table before mine enemies, my cup doth overflow,' Ps. 23:5, 6. But what is that to this? These be things of this life. Oh! but, saith he, God will be good to me in the things of another life, and all the days of my life too. 'Doubtless the lovingkindness of the Lord shall follow me all the days of my life, and I shall dwell in the house of the Lord.' He takes in trust his dwelling in the house of God; and that the lovingkindness of God should follow him all the days of his life, he was assured of it, and yet here he seeks it and prays for it.
他祈求的那个，他已经得到了保证，所以他为什么还需要祈求呢？他有一个应许，“在我敌人面前，他为我摆设筵席，我的杯满溢”，诗篇 23:5, 6。但这与此有何关系呢？这些都是属于这个生命的事物。哦！但他说，上帝会在另一个生命中对我慈善，而且在我一生的每一天都会如此。“毫无疑问，主的慈爱必追随我一生，我也必住在耶和华的殿中。”他相信上帝会让他住在神的殿中；他也确信上帝的慈爱会在他一生的每一天追随他，然而他在这里还是寻求并祈求这些。

Ans. I note it, to shew that the assurance of the thing takes not away the earnestness of prayer. Daniel was assured (Dan. 9:4, seq.) that God would deliver the Jews out of Babylon. He had read Jeremiah's prophecies, he knew the time was accomplished; yet we see what an earnest prayer he makes there. Christ knew that God heard him in all his desires, that he should have all good from God, being his only Son, yet he prayed whole nights sometimes, and a whole chapter, John 17, is an excellent prayer of his. So that the assurance of the thing takes not away prayer to God; nay, it stablisheth it, for God so makes good his promises for the time to come, as that he makes them good this way, he will be sought to by prayer. And I may know hence that he will make good his promises for the time to come to me, if I have a spirit of prayer for them; if I pray for perseverance to the end, that God would vouchsafe me grace to live in the church, and to grow up as a cedar. God surely means to grant this, because he hath given me holy and gracious desires, which he would not have given me, but that he means to give the thing. For this is an encouragement to pray, when I know I shall not lose my labour. I pray, because I have a promise to have it, and I know the promise runs upon this. 'But I will be sought unto of the house of Judah for this,' Ezek. 36:37. For if we have it, and have not sought it by prayer, for the most part we cannot have a comfortable use of it, unless we have things as the fruit of our prayers. Though there be not a particular prayer for every particular thing we have of God, yet unless it be the fruit of the general prayer, that we put up daily, we cannot have comfort in it; if God give it by a general providence, as he fills 'the bellies of the wicked with good things,' Ps. 17:14. But if we will have things for our good in particular, we must receive them as the fruit of our prayers from God. You see here he seeks, and desires that that he had a promise to have, 'One thing have I desired of the Lord, and that will I seek.'
答：我注意到这一点，以表明事情的确信并不减弱祈祷的热切。但以理确信（但以理书 9:4 及后文）神会将犹太人从巴比伦解救出来。他读过耶利米的预言，知道时机已到；然而我们看到他在那里发出多么热切的祈祷。基督知道神会听从他的一切愿望，他会从神那里得到一切美好的东西，因为他是独生子；然而他有时整夜祈祷，约翰福音第 17 章是他一篇卓越的祷告。所以，事情的确信并不排除对神的祈祷；相反，它巩固了祈祷，因为神对未来的应许如此实现，以至于他要通过祈祷来实现它们。从这里我可以知道，如果我对未来的应许有一个祷告的心灵，他会对我实现他的应许；如果我为坚持到底祈祷，求神赐我在教会中生活并成长如同香柏树的恩典，神肯定打算应允，因为他已经给了我圣洁和恩典的愿望，他不会给我这些，除非他打算给我这个事情。 因为我知道我不会白费力气，所以这是鼓励我祈祷的原因。我祈祷，是因为我有一个得到它的承诺，而且我知道这个承诺是基于这个。以西结书 36:37 说：“我要为犹大家被寻求。”因为如果我们拥有它，却没有通过祈祷来寻求它，大多数情况下我们无法舒适地使用它，除非我们把事物作为我们祈祷的结果。虽然我们没有为每一件我们从上帝那里得到的东西单独祈祷，但如果不是我们每天提出的一般祈祷的结果，我们就无法在其中得到安慰；如果上帝通过一般的供应给予我们，就像他用好东西填满“恶人的肚腹”一样，诗篇 17:14。但如果我们想要特别对我们有益的事物，我们必须把它们作为我们从上帝那里祈求的结果接受。你在这里看到他寻求并渴望他有一个得到的承诺，“有一件事我曾向主求，我仍要寻求。”'

'That I may dwell in the house of the Lord.'
我可能住在主的殿中。

It was generally propounded before. 'One thing have I desired, and that will I seek after,' with all my might. And what is that? The specification of it is this:
这在之前通常被提出过。“有一件事我所渴望，我将全力追求。”那是什么呢？具体来说，它是这样的：

'That I may dwell in the house of the Lord for ever.'
我可以永远住在主的殿中。

His desire is, not only to be in God's house, but to dwell in it, to abide; and not for a little while, but to dwell, and to dwell 'all the days of my life.'
他的愿望不仅是在上帝的殿中，而且是居住在其中，逗留；不仅仅是一小段时间，而是居住，并且居住“我一生的每一天”。

The house of God then was the tabernacle, the sanctuary. The temple was not yet built. He desired to be near the tabernacle, to dwell in the sanctuary, the place of God's worship. In the tabernacle, which in those times was the house of God, there was the ark and the mercy-seat, types of many glorious things in the New Testament; the holy of holies, &c. And he desired to dwell in the tabernacle, to be near the ark, the house of God. Why? Because God manifested his presence there, more than in other places. The ark hath God's name in diverse places of Scripture; because God gave his answers in the ark, in the propitiatory, or mercy-seat. They came there to know his meaning, what he would have; he gave his answer there. He is said to dwell between the cherubins. There were two cherubins upon the mercy-seat, and God is said to dwell between the cherubins, Exod. 35:22; that is, there he was present to give answers to the high priest, when he came to ask. David knew this well enough, that God had vouchsafed a more special presence in the tabernacle, than in all the places of the world, and therefore, saith he, 'I desire to dwell in the house of the Lord all the days of my life.'
上帝的居所当时是帐幕，圣所。圣殿还未建造。他渴望靠近帐幕，居住在圣所，上帝的敬拜之地。在那个时代的帐幕中，就是上帝的居所，有约柜和施恩座，预表了新约中许多荣耀的事物；至圣所等等。他渴望住在帐幕中，靠近约柜，上帝的居所。为什么呢？因为上帝在那里显现他的同在，比其他地方更多。约柜在圣经的不同地方有上帝的名字；因为上帝在约柜中，在施恩座上回答。人们去那里了解他的意思，他在那里回答。他被说是住在基路伯之间。施恩座上有两个基路伯，上帝被说是住在基路伯之间，出埃及记 35:22；也就是说，他在那里出现，回答大祭司的请求。大卫很清楚，上帝在帐幕中赐予了比世界上其他地方更特别的同在，因此他说：“我愿意一生一世住在主的殿中。”

'House,' we take for the persons that are in it, and persons that are ordered, or else it is a confusion, and not a house. It is a company of those that are voluntary. They come not by chance into our house, those that are members of our society; but there is an order. There is a governor in a house, and some that are under government, and there is a voluntary conjunction and combination. So the church is a voluntary company of people that is orderly, some to teach, and some to be instructed; and thereupon it is called a house.
“House”，我们指的是其中的人，以及被命令的人，否则就是混乱，而不是一个房子。它是一个自愿的人群。那些成为我们社会成员的人不是偶然进入我们的房子的，而是有秩序的。在一个房子里有一个统治者，还有一些受统治的人，有自愿的结合和组合。所以教堂是一个有秩序的自愿人群，有些人教导，有些人受教导；因此它被称为一个房子。

And it is called the house of God, because he is present there, as a man delights to be present in his house. It is the place where God will be met withal. As a man will be found in his house, and there he will have suitors come to him, where he reveals his secrets. A man rests, he lies, and lodgeth in his house. Where is a man so familiar as in his house? And what other place hath he such care to protect and provide for as his house? And he lays up his treasures, and his jewels in his house. So God lays up all the treasures of grace and comfort in the visible church. In the church he is to be spoken with as a man is in his house. There he gives us sweet meetings; there are mutual spiritual kisses. 'Let him kiss me with the kisses of his mouth,' Cant. 1:2. A man's house is his castle, as we say, that he will protect and provide for. God will be sure to protect and provide for his church. Therefore he calls the church of God, that is, the tabernacle (that was the church at that time), the house of God. If we apply it to our times, that that answers the tabernacle now, is particular visible churches under particular pastors, where the means of salvation are set up. Particular visible churches now are God's tabernacle (b). The church of the Jews was a national church. There was but one church, but one place, and one tabernacle; but now God hath erected particular tabernacles. Every particular church and congregation under one pastor, their meeting is the church of God, a several church independent. Our national church, that is, the Church of England, because it is under a government civil, which is not dependent upon any other foreign prince, it is a particular church from other nations.
它被称为上帝的家，因为他在那里出现，就像一个人喜欢在自己的家里出现一样。这是上帝会与人相遇的地方。就像一个人会在自己的家里被找到，他会有追求者来找他，他在那里揭示他的秘密。一个人休息，躺下，住在他的房子里。哪里有一个人像在他的家里那样熟悉？还有哪个地方他如此关心保护和提供，像他的房子一样？他把他的财宝和珠宝都放在他的房子里。上帝也把所有的恩典和安慰的宝藏都放在可见的教会里。在教会里，他像一个人在自己的家里一样与我们交谈。在那里，他给我们甜蜜的相遇；那里有相互的属灵之吻。“愿他用口亲我”，雅歌 1:2。一个人的房子就是他的堡垒，正如我们所说，他会保护和提供。上帝一定会保护和提供他的教会。因此，他称上帝的教会，也就是帐幕（那时的教会），为上帝的家。如果我们将其应用到我们的时代，那么现在对应帐幕的是特定的可见教会，由特定的牧师领导，那里设立了救恩的途径。 特定的可见教堂现在是上帝的帐幕（b）。犹太人的教堂是一个国家教堂。只有一个教堂，一个地方，一个帐幕；但现在上帝建立了特定的帐幕。每个特定的教堂和会众在一个牧师的领导下，他们的聚会就是上帝的教堂，是一个独立的教堂。我们的国家教堂，也就是英国教会，因为它受到民事政府的管辖，不依赖于任何外国王子，所以它是与其他国家不同的特定教堂。

In that God calls the church his house, it shews the special respect that he hath to his church. God, though he be present everywhere, yet he is present in another manner in his church. As for instance, the soul is present in all the parts of the body; but the soul, as far as it understands, is only in the brain; as far as it is the fountain of life, it is in the heart. It hath offices and functions in all the parts; but in the special function, the rational function of it, as it discourseth and reasoneth, it is in the brain. So for our apprehension's sake, God is everywhere; but as he sanctifies and pours out his blessings, and opens, and manifests his secrets, so he is in his church especially. God is everywhere, but he is in another way in heaven than in other places. He is there gloriously. So in earth he is everywhere, but he is in another manner in the church (the heaven upon earth), than in other places. He is there as in his house to protect them, and provide for them as his family; and there he abides by his ordinances, and takes solace, and delight. God delights himself in his church and children that attend upon his ordinances. 'Where two or three are met together, I will be in the midst of them,' Mat. 18:20. When God's people meet together in the church, God is present among them. So you see in what respect the tabernacle then, and particular churches now, which answer it, are called the house of God.
在上帝称呼教会为他的家时，显示了他对教会的特殊尊重。上帝虽然无处不在，但他在教会中以另一种方式存在。例如，灵魂存在于身体的所有部分；但灵魂只有在大脑中才能理解，只有在心脏中才是生命的源泉。它在所有部分都有职责和功能；但在特殊的功能中，即思考和推理的功能中，它在大脑中。所以为了我们的理解，上帝无处不在；但当他使圣化、倾注祝福、揭示和显露他的秘密时，他在教会中特别存在。上帝无处不在，但在天堂与其他地方相比，他以另一种方式存在。他在那里荣耀地存在。同样，在地球上，他无处不在，但在教会（地上的天堂）中，他以另一种方式存在。他在那里作为他们的保护者，为他们提供生活所需，就像他的家人一样；他在那里遵守他的教规，并从中获得安慰和喜悦。上帝喜悦他的教会和那些参与他的教规的子民。 “无论在哪里，两三个人奉我的名聚在一起，我就在他们中间。”（马太福音 18:20）当上帝的子民在教堂聚集时，上帝就在他们中间。所以你可以看到，当时的帐幕和现在的特定教会，都被称为上帝的殿宇。

Let us learn this for our duty, as well as consider our comfort, in that the church is the house of God, let us carry ourselves as we should, decently, in the house of God. Those that are to look to the house of God, they should purge out all unclean corners, that God may delight to dwell in his house still, that we give him no cause to depart out of his house. 'That I may dwell in the house of the Lord,' &c.
让我们为了我们的职责学习这一点，同时考虑我们的舒适，因为教堂是上帝的家，让我们在上帝的家中合适地表现自己。那些要照看上帝的家的人，他们应该清除一切不洁的角落，让上帝喜悦地仍然居住在他的家中，让我们不给他离开他的家的理由。“我要住在耶和华的殿中”，等等。

The act here is, that I 'may dwell in house of the Lord.' He did not desire to be in it for a day or a little time, to salute it, and so leave to it; but to 'dwell in the house of the Lord,' and to dwell there for ever. You see hero that Christians have a constant love to the best things, a constant desire to dwell in the house of God. You may think it a strange desire of this holy man to dwell in the house of God; but think then of the continuedness of his desire, it was even to heaven itself; he desired 'to dwell in the house of God for ever.'
这里的行为是，我“可以住在主的殿中”。他不是希望在那里待上一天或一小段时间，向它致敬，然后离开；而是“住在主的殿中”，并且永远住在那里。你可以看到基督徒对最好的事物有着持久的爱，对住在上帝的殿中有着持久的渴望。你可能会认为这位圣人渴望住在上帝的殿中是一个奇怪的愿望；但是请想一想他渴望的持续性，甚至是到了天堂本身；他渴望“永远住在上帝的殿中”。

For what end?
为了什么目的？

1. I desire to dwell in the house of God, that I may dwell in the love of God, and in the care of God to me in Christ for ever. I do not desire to dwell in the house of God, as it is a meeting, and there an end; but I desire to dwell in the house of God, that I may dwell in the love and care of God, and not only dwell in his care and love to me, and his care and esteem of me; but,
我渴望居住在上帝的家中，这样我就能永远居住在上帝的爱和关怀中。我不只是渴望在上帝的家中停留一会儿，而是渴望在上帝的爱和关怀中永远居住。我渴望不仅仅是居住在上帝对我的关怀和爱中，还渴望居住在他对我的关怀和尊重中；

2. That I may dwell in my love to him, that I may 'abide in his love,' and faith in him; that I may abide in Christ. It is not only for a man to abide in the house of God, and go no further than so, but to abide in the love of God; and in our love, and care, and faith, and dependence upon him, to make God our house, to live, and walk, and abide in, 'to dwell in God,' as St John saith, 1 John 4:13; not only in the house of God, but God himself. And the upshot of all his desire, was to abide in heaven for ever. The desires of God's people never rest till they come to their proper centre, and there they are quiet. There is a rest of all desires in heaven; as fire, it never rests till it come to its element above, and heavy bodies rest not till they come to the centre below. So holy desires, that are the motion of the soul, they rest not till they come to the centre, the place of rest. So we must conceive of David's desire to dwell in the house of the Lord, to dwell in the care, and love, and protection of God for ever, to dwell in love, and faith, and dependence, and in the whole stream of my soul for ever while I live; and then abide in heaven, where there are 'pleasures for evermore,' as he saith in another place, Ps. 16:11.
为了我能够居住在对他的爱中，为了我能够“住在他的爱中”，并且对他有信心；为了我能够住在基督里。这不仅仅是一个人住在上帝的家中，不再前进，而是住在上帝的爱中；在我们的爱、关心、信仰和依靠上帝中，使上帝成为我们的家，生活、行走和居住在上帝里面，正如约翰一书 4:13 所说的那样，不仅仅是在上帝的家中，而是在上帝自己里面。他所有的愿望的最终目标是永远住在天堂里。上帝的子民的愿望永远不会停止，直到他们到达自己的中心，那里他们才会安静下来。在天堂有一切愿望的安息；就像火，它永远不会停止，直到它到达它在上面的元素，而重物也不会停止，直到它们到达下面的中心。因此，圣洁的愿望，它们是灵魂的运动，直到它们到达中心，即安息之地，才会停止。 所以我们必须理解大卫渴望住在主的殿中，住在上帝的关怀、爱和保护中，永远住在爱中、信仰中、依靠中，永远住在我灵的整个流动中，直到我活着；然后在天堂中安住，那里有“永远的喜乐”，正如他在另一个地方所说，诗篇 16:11。

Therefore when we have any thoughts and desires, while we are here below, of grace and comfort, &c., let us extend, and stretch our desires to the last, to heaven itself, where all desires shall be accomplished, where all promises shall have their full performance. It is a poor thing only to desire to live in the church militant, and there is an end. No; here is the comfort of God's people, that in their prayers and desires, and their endeavours suitable to their prayers and desires, they all lead them to heaven; and there they have their full accomplishment. They have a constant desire to dwell in the house of God.
因此，当我们在此处拥有任何思想和欲望，无论是关于恩典和安慰等等，让我们将我们的欲望延伸到最后，延伸到天堂本身，那里所有的欲望都将实现，所有的承诺都将完全兑现。仅仅渴望生活在教会军中是一件可怜的事情，而且就此结束。不，这是上帝子民的安慰，他们的祈祷和欲望，以及与他们的祈祷和欲望相适应的努力，都将引导他们走向天堂；在那里，他们将得到完全的实现。他们不断渴望居住在上帝的殿中。

1. The reason is, because the soul in this world is never fully satisfied with the good things of God's house till it be in heaven. This life is a life of desires and longing; the church is but contracted to Christ in this world; the marriage shall be consummate in another world. Therefore the church desires still further and further communion with Christ in his ordinances here, and for ever in heaven.
原因是，因为在这个世界上的灵魂对上帝的美好事物永远不会完全满足，直到它到了天堂。这是一个渴望和向往的生活；教会在这个世界上只是与基督有限的联系；婚姻将在另一个世界中完成。因此，教会仍然渴望在这里与基督的圣礼中进一步与他交流，并且在天堂中永远如此。

2. And then there are remainders of corruptions still, that dead and dull our performances, and put us on to actions that grieve our spirits and the Spirit of God; to this end, that we may have a perpetual supply of the Spirit. We desire to dwell in the house of the Lord, because there is corruption in us still, till grace hath wrought it out fully.
然后还有仍然存在的腐败残余，使我们的表现死气沉沉，使我们采取令我们的灵魂和上帝的灵魂悲伤的行动；为了这个目的，我们需要持续不断地得到圣灵的供应。我们渴望住在主的殿中，因为我们内心仍然存在腐败，直到恩典完全改变它。

3. There is more and more to be had still in the house of God. We never come to be full. The soul it is wondrous capable, being a spiritual essence. It is capable of more grace and comfort than we can have in this world. Therefore we pray, 'Thy will be done on earth as it is in heaven.' A Christian desires to dwell in the house of the Lord here, till he come to dwell in heaven, till he be translated from the temple here, to the temple in heaven. In Ephes. 4:11, seq., God hath ordained a ministry to the edification of the church, not only to constitute the church, as some think and say, that preaching must constitute a church, and after praying must edify it. Oh! let both go together. 'God gave gifts to men,' to preach, to edify the church more and more. So long as there is use of building more and more, so long there is need of the ministry. Therefore he desired to 'dwell in the house of the Lord.'
在上帝的殿宇中，还有越来越多的东西可得。我们永远不会满足。灵魂是奇妙的，因为它是一种属灵的本质。它能够拥有比我们在这个世界上能够得到的更多的恩典和安慰。因此，我们祈祷：“愿你的旨意行在地上，如同行在天上。”一个基督徒渴望在这里住在主的殿中，直到他住在天堂，直到他从这里的殿堂被迁移到天堂的殿堂。在以弗所书 4:11 中，上帝为教会的建立设立了一种事奉，不仅仅是为了构建教会，正如一些人认为和说的那样，传道必须构建教会，然后祈祷必须建立教会。哦！让它们一起进行。“上帝赐给人们恩赐”，传道，使教会越来越建立。只要还有建设的需要，就还需要事奉。因此，他渴望“住在主的殿中”。

4. But the especial reason why he desired it, was because he knew God was also present in his own house, and there is no good thing can be wanting where God is present. It is the presence of God that makes all things sweet and comfortable. What makes heaven to be heaven, but because God is there? If the soul of a Christian were among angels, angelical comforts would not be desired, if God were not there. If there were all the delights in the world, it would not care for them, except God were present. Heaven were not heaven without the presence of God. The presence of God in a dungeon, in a lion's den, makes it a paradise, a place of pleasure; the presence of God makes all conditions comfortable. If there be not the presence of God, the greatest comfort in the world is nothing. What makes the church esteemed of by holy men? God is present there; and wheresoever God is present, in the communion of saints, especially in his ordinances, we should esteem them by this, that God is present. What makes hell to be hell? There is no presence of God there; no testimony of his presence in hell; nothing but 'utter darkness.' What makes the life of man comfortable? There is some presence of God in everything. There is a presence of God in meat, in drink, in friends, that a man may say, Oh, here is a good God, here is some presence of God. There is not the vilest reprobate in the world, but he hath some testimony of God's presence. He tastes of God in somewhat or other; though he see not God in it (but like a beast is drowned in the use of the creature), yet God shews himself to him in some comfort. But when God shall remove all his presence from a man, that is hell itself. What is hell but where there is no presence of God? When there is no communion with the chief good, that the fountain of good is removed, a man is in darkness, and horror, that is hell, as we see in Dives, Luke 16:4, seq. It is the presence of God that makes things comfortable. That is heaven, to enjoy nearer and nearer communion with God.
但他特别希望如此的原因是因为他知道上帝也在他自己的家中，上帝在场的地方不会缺少任何好事。上帝的存在使一切事物变得甜美和舒适。天堂之所以成为天堂，不就是因为上帝在那里吗？如果一个基督徒的灵魂在天使中间，如果没有上帝在那里，天使的安慰也不会被渴望。如果世界上有所有的乐趣，除非上帝在场，否则它不会在意。没有上帝的存在，天堂就不再是天堂。上帝的存在使地牢、狮子洞成为乐园、愉悦之地；上帝的存在使一切境况变得舒适。如果没有上帝的存在，世界上最大的安慰也是无足轻重的。是什么使圣洁的人尊重教堂？上帝在那里；无论上帝在圣徒的交往中，尤其是在他的圣礼中，我们都应该因为上帝的存在而尊重它们。是什么使地狱成为地狱？那里没有上帝的存在；在地狱中没有上帝的存在的证明；只有“彻底的黑暗”。是什么使人的生活变得舒适？ 在一切事物中都有上帝的存在。在肉食、饮料、朋友中都有上帝的存在，人们可以说，哦，这里有一个好上帝，这里有上帝的存在。世界上没有最卑劣的罪人，但他们都有上帝存在的证明。他们在某种程度上品尝到上帝的存在；尽管他们看不到上帝（就像兽类一样沉溺于物质的使用），但上帝在某种安慰中向他们显现。但当上帝从一个人身上完全撤离，那就是地狱本身。地狱不就是没有上帝的存在吗？当与至善没有交流时，善的源泉被移走，一个人就处于黑暗和恐怖之中，那就是地狱，正如我们在路加福音 16:4 中所见的那样。上帝的存在使事物变得舒适。享受与上帝越来越亲近的交流，那就是天堂。

Therefore let us labour to enjoy the presence of God in his ordinances, that we may have a heaven upon earth, that we may desire still more and more to delight in them, till we come to heaven, where all desires shall be accomplished, and there shall be no more desire. David knowing that God was present in his church, he saith, 'Oh that I might dwell in the house of God all the days of my life.'
因此，让我们努力享受上帝在他的仪式中的存在，这样我们就可以在地上拥有天堂，这样我们就会越来越渴望在其中享受，直到我们来到天堂，那里所有的愿望都将实现，再也没有渴望。大卫知道上帝在他的教堂中出现，他说：“啊，但愿我能一生住在上帝的殿中。”

See the constant disposition of God's children hence. It is a torment to carnal men to watch one hour with Christ. 'Could you not watch with me one hour?' Mat. 26:40, saith he to his disciples. It is a torment to give God the hearing; to sanctify the Lord's day. Alas! it cannot stand with their carnal dispositions. But God's people long, and have a longing desire. 'One thing have I desired, that I may dwell in the house of the Lord.' Men that have not depth of grace, they are like comets. They blaze for a time; but when they are not fed with vapours from below, there is a dispartition not long after. But fixed stars are always in the firmament; they never vary. So a true Christian is as a fixed star, he is fixed in the firmament, in his desire. 'One thing have I desired, that I may dwell in the house of the Lord all the days of my life;' and God seconds his desire, and saith amen to it; as I shall have occasion to press after, in the use in the latter part of the verse. 'That I may dwell in the house of the Lord.'
看到上帝的子民的恒定性格。对于世俗的人来说，与基督同在一小时是一种折磨。他对门徒说：“你们不能同我警醒片时吗？”（马太福音 26:40）。听从上帝的话语，尊崇主日，对他们的世俗性格来说是一种折磨。唉！这与他们的世俗性格是不相容的。但上帝的子民渴望并怀有强烈的愿望。“我所愿意的就是住在耶和华的殿中。”那些没有深度恩典的人就像彗星一样。他们会在一段时间内闪耀，但当他们没有从下面得到养分时，不久后就会消失。但恒星永远存在于天空中，它们永不改变。因此，一个真正的基督徒就像一颗恒星，他的愿望是坚定不移的。“我所愿意的就是住在耶和华的殿中，直到我一生的终结。”上帝应允了他的愿望，并对此说了阿们。我将在后面的部分中进一步解释。“我所愿意的就是住在耶和华的殿中。”

'To behold the beauty of the Lord.'
瞻仰主的美丽。

This was another ground of the eager, constant, unsatisfied desire, 'To dwell in the house of the Lord,' that he might 'see the beauty of the Lord,' or the delight, the sweetness of God. Beauty is too particular a word to express the fulness of the Holy Ghost, the pleasantness or the delight of God. Take the word in a general sense, in your apprehensions. It may be the object of all senses, inward and outward. Delight is most transcendent for pleasantness; for indeed God in his ordinances, is not only beauty to the eye of the soul, but is ointment to the smell, and sweetness to the taste, and all in all to all the powers of the soul. God in Christ, therefore, he is delightful and sweet. 'That I may see the beauty of the Lord.'
这是另一个渴望、持续不断、不满足的欲望的基础，“住在主的殿中”，以便“看见主的美”，或者说，看见上帝的喜悦、甜美。美是一个太具体的词来表达圣灵的丰满、上帝的愉悦或喜悦。在你的理解中，以一种普遍的意义来理解这个词。它可以是所有感官的对象，内在和外在的。喜悦是最超越的愉悦；因为事实上，上帝在他的仪式中，不仅是灵魂的眼睛的美，而且是灵魂的嗅觉的膏油，是灵魂的味觉的甜美，是灵魂所有力量的全部。因此，上帝在基督里是令人愉快和甜美的。“让我看见主的美。”

In this clause here are discovered these two things, the object and the act.
在这个从句中发现了两件事情，即对象和行为。

There are these two points. That God is beautiful. And this is seen in his ordinances, and in his church, especially, 'to see the beauty' of God's house. And it is the happiness of a Christian, and he esteems it so by the Spirit of God, to see, and to be partaker of this beauty of God. Sight is put for the more full enjoying, one sense put for another, as indeed sight is taken for all the senses, inward and outward. It is no benefit to us, though there be beauty, if we have not eyes to see it, all is lost; therefore he desired to dwell in the house of the Lord, that he might 'see the beauty of the Lord.'
有这两个观点。上帝是美丽的。这可以从他的法令和他的教会中看到，尤其是“看到上帝的殿堂之美”。这是基督徒的幸福，他通过上帝的灵来珍视这种美丽，看到并分享上帝的美丽。视觉代表更充分的享受，一个感官代表另一个感官，实际上视觉代表了所有的感官，内在和外在。如果我们没有眼睛看到美丽，那么美丽对我们来说没有任何好处，一切都会失去；因此，他渴望住在主的殿堂中，以便“看到主的美丽”。

Now, concerning the beauty of God, I will not speak of it at large, or singly of the excellencies of God. The text aims especially at the beauty of God, as discovered in his ordinances, in his church. A man may speak gloriously, and largely of the beauty of God, of his excellency. That his wisdom is wondrous excellent, and beautiful, that is seen in the ordering of things, and his power is wonderful beautiful, and his mercy, &c. All this is true; but what is all to us, though God be never so beautiful in himself, if he be not beautiful to us in Christ, and in his church? Therefore we will come to that that the holy prophet here aims at, 'The beauty of the Lord;' that is, God is especially beautiful in his church, in his ordinances, and that was the ground of his desire. Omne pulchrum est amabile, every beautiful thing is an attractive of love. It is no wonder he desired to dwell in the house of the Lord, because there was the beauty of the Lord, and the most excellent beauty of all.
关于上帝的美丽，我不会详细讲述，也不会单独谈论上帝的美德。这段经文特别强调上帝的美丽，即在他的教规和教会中所显现的美丽。一个人可以辉煌地、广泛地谈论上帝的美丽，他的美德。他的智慧是非常出色和美丽的，这在事物的安排中可以看到；他的能力是非常美丽的，他的怜悯等等。这一切都是真实的；但是，如果上帝在基督和他的教会中对我们不美丽，那对我们来说又有什么意义呢？因此，我们将来到圣先知在这里追求的东西，“耶和华的美丽”；也就是说，上帝在他的教会、他的教规中特别美丽，这是他渴望的根源。Omne pulchrum est amabile，每一件美丽的事物都是爱的吸引力。他渴望住在耶和华的殿中并不奇怪，因为那里有耶和华的美丽，是所有美丽中最卓越的美丽。

The beauty of the Lord is especially the amiable things of God, which is his mercy and love, that makes all other things beautiful that is in the church.
主的美丽尤其体现在上帝的仁慈和爱，这使得教会中的其他事物都变得美丽。

What makes his power sweet to his children? and his justice, in confounding their enemies, and giving rewards? and his wisdom sweet, in reconciling justice and mercy together wisely in Christ? All that makes this so lovely, is his grace and love, that set his wisdom on work, to devise a way to reconcile justice and mercy by Christ Emmanuel, God and man. So that that is most beautiful in God is grace; as you have it, Exod. 34:6. When Moses desired to see the glory of God, how doth God describe himself to Moses? 'Jehovah, Jehovah strong, gracious, merciful, longsuffering, full of kindness.' So that if we would see the glory of God, it appears most in grace, and mercy, and lovingkindness, and such sweet attributes. This makes all things in God amiable; for now we can think of his justice, and not fear. It is fully satisfied in Christ. We can think of his power with comfort. It serves for our good to subdue all our enemies. There is no atttibute, though it be terrible in itself, but it is sweet and amiable, because God looks graciously on us in his beloved.
他的权力对他的子女来说有什么甜蜜之处？他的公正，在击败他们的敌人和给予奖赏时，有什么甜蜜之处？他的智慧，在基督里明智地调和公正和怜悯，有什么甜蜜之处？使这一切如此可爱的是他的恩典和爱，它们使他的智慧开始工作，通过基督以马内利（上帝和人）设计了一种调和公正和怜悯的方式。所以在上帝中最美丽的是恩典；正如你在出埃及记 34:6 中所说的那样。当摩西渴望看到上帝的荣耀时，上帝如何向摩西描述自己？“耶和华，耶和华，有能力、有恩典、有怜悯、有忍耐、有丰盛的慈爱。”所以，如果我们想看到上帝的荣耀，它最明显地体现在恩典、怜悯和慈爱等美好的属性中。这使上帝的一切都可爱；因为现在我们可以思考他的公正，而不会害怕。它在基督里得到了充分的满足。我们可以安心地思考他的权力。它为我们的利益而服务，以征服我们所有的敌人。没有一个属性，即使它本身是可怕的，但因为上帝在他所爱的人身上慈悲地看待我们，所以它是甜蜜和可爱的。

Now this grace and love and mercy of God shines to us in the face of Christ as beloved, as I have shewed out of that text, 2 Cor. 3:18, We all behold the glory of God as in a glass (c), that is, we behold the love of God in Jesus Christ, in the mirror of the gospel. We must take God, not as considered abstractively* and simply, but God in Christ; for other notions of God are terrible. God will not otherwise be seen by the eye of the soul, nor otherwise known, than in Christ. Now God in the Messiah is very delightful in his house. This beauteous grace of God shines in the face of Jesus Christ, 2 Cor. 4:6. For God is so gracious and merciful, as that his justice must be fully satisfied, that is, only in Christ; that being satisfied, God in Christ looks on us with a gracious look. So that God is beautiful now in regard of his mercy and grace, as it is revealed in Jesus Christ, as he looks upon us in the face of his beloved Son. There are two objects of religious worship. God the Father, Son, and Holy Ghost, and Christ Mediator. The beauty of both is wondrous in the church, wondrous towards the church of God, and it is most apparent in the ordinances of God in the church. Christ is 'altogether lovely,' Cant. 5:16. Christ in whom God is a Father, and reconciled to us; and now we can sweetly think of, 'He is altogether lovely, the chief of ten thousand.' The church sets him out there particularly, his head, his arms, his breasts, his eyes. 'His lips drop myrrh,' Cant. 5:13. She singles out every excellency of Christ, and dwells upon it in her meditation, and sums up all together, 'Christ is lovely.' What makes beauty but a mixture of diverse colours? as we say, white and red mix together sweetly. Now to see justice and mercy in Christ so sweetly mixed, what an excellent beauty it makes! To see the justice of God fully satisfied, that his mercy might run amain to us now. Here is a sea indeed if we should enter into it, to see the love of God, which is the most beautiful and amiable grace of all; the love of God in Christ, and the love of Christ towards us.
现在，上帝的恩典、爱和怜悯在基督的面上向我们照耀，正如我在哥林多后书 3:18 中所展示的那样。我们都在镜子中看到上帝的荣耀，也就是说，我们在福音的镜子中看到了上帝在耶稣基督里的爱。我们必须接受上帝，不是抽象地和简单地考虑，而是在基督里的上帝；因为对上帝的其他概念是可怕的。上帝除非在基督里，否则灵魂的眼睛无法看到他，也无法认识他。现在，上帝在弥赛亚里非常令人愉悦。上帝的美丽恩典在耶稣基督的面上照耀，哥林多后书 4:6。因为上帝是如此的恩慈和怜悯，以至于他的公义必须得到充分的满足，也就是只有在基督里；在满足了公义之后，上帝在基督里以慈爱的目光看着我们。所以，上帝现在因他的怜悯和恩典而美丽，正如它在耶稣基督里所显现的那样，正如他在他心爱的儿子的面上看着我们一样。宗教崇拜有两个对象，上帝父、子和圣灵，以及基督调解者。两者在教会中的美丽是奇妙的，对上帝的教会是奇妙的，而且在教会的仪式中最为明显。 基督是“全然可爱的”，《雅歌》5:16。基督是上帝的父亲，与我们和好；现在我们可以甜蜜地思考，“他全然可爱，是万人之首。”教会特别描述了他，他的头、他的手臂、他的胸膛、他的眼睛。“他的嘴唇滴下没药”，《雅歌》5:13。她挑选出基督的每一个美德，在沉思中细细品味，并总结起来，“基督是可爱的。”什么使美丽呢？不就是不同颜色的混合吗？就像我们说的，白色和红色混合在一起很甜美。现在看到基督中的公义和怜悯如此甜蜜地融合，它是多么美丽的美！看到上帝的公义得到充分满足，他的怜悯现在可以向我们流淌。这里确实是一个大海，如果我们进入其中，我们将看到上帝的爱，这是最美丽和可爱的恩典；上帝在基督里的爱，以及基督对我们的爱。

Christ was never more lovely to his church than when he was most deformed for his church; 'there was no form nor beauty in him,' Isa. 53:2, when he hung upon the cross. Oh! there was a beauty to a guilty soul, to see his surety enduring the wrath of God, overcoming all his enemies, and nailing the law to his cross. And that should endear Christ to us above all things. He should be the dearer to us, the more vile and base he was made for us, and he should be most lovely in our eyes, when he was least lovely in his own, and when he was deformed, when our sins were upon him. We should consider those times especially. The world is most offended at that, that a Christian most joys in. 'God forbid that I should joy in anything but in the cross of Christ,' Gal. 6:14, saith St Paul; so we should joy in and love that especially in Christ.
基督在为教会而最为丑陋时，对于他的教会来说，他从未显得更加可爱；当他被钉在十字架上时，他“没有什么俊美可羡”，以赛亚书 53:2。哦！对于一个有罪的灵魂来说，看到他的代保人忍受上帝的愤怒，战胜所有敌人，并将律法钉在十字架上，这是一种美丽。这应该使我们对基督更加珍视。他对我们来说越是卑贱和卑微，他为我们所受的苦越多，他在我们眼中就越可爱，当他在自己眼中最不可爱、最丑陋、当我们的罪恶压在他身上时，他就越可爱。我们应该特别考虑那些时刻。世界对此最为反感，而基督徒最为喜悦。“除了基督的十字架，愿我不喜悦任何事物”，加拉太书 6:14，圣保罗如此说；所以我们应该特别喜悦和爱基督中的这一点。

Now this love of God in Christ, and this love of Christ, is expressed to us in the Scriptures at large; it is published by the ministry, sealed by the sacrament. It is too large an argument for me to wade into. I need but only give you a touch and taste of it.
现在，上帝在基督里的爱和基督的爱，通过圣经向我们表达出来；它通过传道被宣扬，通过圣礼被确认。这是一个太大的论点，我只需要给你一点触动和体验。

Now, that that makes the house of God so beautiful, then, is the love of God, and the love of Christ shewed and manifested, and the presence of God, of Christ, and of the Holy Ghost in the church. Take it for the persons; God the Father, as he hath revealed himself a Father in Christ, he is among the people of God in the church, and there is God the Son, and the Holy Ghost, dispensing graces and comfort there. It is the presence of the king that makes the court, and it is the presence of God in the church that makes it so glorious and so excellent as it is. 'Glorious things are spoken of thee, thou city of God,' Ps. 87:3.
现在，使上帝的殿堂如此美丽的原因，是上帝的爱，基督的爱的展示和显现，以及上帝、基督和圣灵在教会中的存在。就人而言，上帝作为父在基督里向人显现，他在教会中与上帝的子民同在，还有上帝的儿子和圣灵在那里施行恩典和安慰。正是国王的存在使得宫廷如此，而上帝在教会中的存在使其如此荣耀和卓越。诗篇 87:3 说：“论到你，神的城啊，有美事被说说。”

The church likewise is beautiful in regard of the angels, that are alway attending in our assemblies, and see how we carry ourselves. Here is not only the Father, Son, and Holy Ghost distributing grace and mercy, but likewise the blessed angels, as pure instruments are in our assemblies. Therefore in the curtains, in the hangings of the ark, there were pictures of cherubins, to shew that the angels attend about the church, especially the church gathered together; for God more respects the church gathered together than any several member. We are all temples severally, but especially the church is the temple when it is met together. Now by the cherubins in the curtains of the tabernacle, was set forth the angels' attendance upon the church. They are servants to do good to the church; and they are fellow-students with us. They study the mysteries of salvation, the beauty of God, the wonderful transcendent love, and grace, and mercy of God to his church, as it is in 1 Pet. 1:10, 11. 'The angels pry into the mysteries of salvation;' they are students with us of those blessed mysteries. Something is revealed to them, some grace and mercy to the church, that they knew not before experimentally.
教堂同样因为天使的存在而美丽，他们始终在我们的聚会中侍立，观察我们的行为。这里不仅有父、子和圣灵分发恩典和怜悯，还有那些纯洁的天使，作为我们聚会中的工具。因此，在帐幔和约柜的挂帘上，有基路伯的图案，以显示天使在教堂周围侍奉，尤其是在教堂聚集在一起时；因为上帝更看重教堂聚集在一起，而不是个别的成员。我们每个人都是独立的圣殿，但尤其是教堂在聚集时才是圣殿。现在，通过帐幔上的基路伯，展示了天使对教堂的侍奉。他们是为教堂行善的仆人，也是与我们一起学习的同学。他们研究救赎的奥秘，上帝的美丽，上帝对教堂的奇妙超然的爱、恩典和怜悯，正如彼得前书 1:10, 11 所述。“天使们探究救赎的奥秘”；他们与我们一起学习这些美好的奥秘。 他们被揭示了一些他们之前没有亲身经历过的恩典和怜悯，这是赐予教会的。

And it is beautiful likewise in regard of the church itself. The people of God themselves are beautiful; for order is beautiful. Now it is an orderly thing to see many together to submit themselves to the ordinance of God. 'The glory of a king is in the multitude of subjects,' Prov. 14:28; and it is a glorious thing for God to have many subjects meekly meeting together to attend his pleasure. An army is a beautiful thing, because of the order, and of the well disposed ranks that are within it. In this regard the church is beautiful.
而且，从教堂本身来看，它也是美丽的。上帝的子民本身就是美丽的；因为秩序是美丽的。现在，看到许多人一起顺服上帝的命令是一件有秩序的事情。“君王的荣耀在于臣仆的众多”，箴言 14:28；对于上帝来说，拥有许多谦卑地聚集在一起侍奉他的臣民是一件荣耀的事情。军队是一件美丽的事情，因为有秩序，有良好的队列。从这个角度来看，教堂是美丽的。

That which makes the house of God beautiful more especially, is the means of salvation: not only God's presence, but the means, solemn and public prayer, the word and sacraments, and likewise the government, that should be in purging the church,—all make the church of God beautiful and lovely. All the ordinances of God in the church of God have a delight in them to spiritual senses.
使上帝的殿堂更美丽的是救赎的方式：不仅有上帝的存在，还有庄严而公开的祈祷、圣言和圣礼，以及净化教会的治理，这一切使上帝的教会变得美丽可爱。上帝在教会中的一切仪式对于属灵的感官都是令人愉悦的。

1. As for the ordinance of the word, it is wondrous delightful, 'sweeter than the honeycomb,' Ps. 19:10, especially the ordinance unfolding the word, the word as it is preached, which is the 'opening of the box.' A box of sweet ointment, if it be not opened, it casts not a sweet savour all the house over; but when the box is opened, the savour comes over all the house. So the publishing of the word in the ordinance, is the opening of the box, the lifting up of the brazen serpent. If the serpent were [not] lift up for the wounded person, he could not behold it. Now [that] Christ is lift up in the ordinance, every wounded soul may look to Christ. The preaching of the word, is the lifting up of the banner of Christ's love. As it is in the Canticles, Christ's love as a banner draws all after him. When the beauty of Christ is unfolded, it draws the wounded, hungry soul unto him. The preaching of the word doth that that shews the sweet love of God in Jesus Christ. This makes the ordinance of the ministry so sweet. The ordinance of the ministry is that that distributes the portion to every child of God. The ministers of God are stewards, as it were, to distribute comfort and reproof to whom it belongs. Now where there is a convenient distributing of the portion to every one, that makes the ordinance of God so beautiful, when the waters of life are derived from the spring of the Scripture to every particular man's use. The word, in the application of it, is a sweet thing. For good things, the nearer they are brought home, the more delightful they are. This ordinance of preaching, it lays open the 'riches of Christ.' There may be a great deal of riches wrapped up in a treasury, but this opens the treasury, as St Paul saith, 'to lay open the unsearchable riches of Christ,' Eph. 3:8. The ministry of the word is ordained to lay open the treasure to God's people, that they may know what riches they have by Christ; and the end of the ministry is to win the people's love to Christ. Therefore they come between the bride and bridegroom to procure the marriage; therefore they lay open that that procures the contract here, and the consummation in heaven; so to woo for Christ, and 'beseech them to be reconciled to God,' 2 Cor. 5:20. This is the end of the ministry. This makes the church of God so beautiful, that it hath this ordinance in it, to bring God, and Christ, and his people together: to contract them together. There be rich mines in the Scripture, but they must be digged up. The ministry serves to dig up those mines. God hath therefore set apart this calling of the ministry, to shew what belongs to God's people. Thus you see in this respect, of the ordinance of the ministry, God is beautiful in his house.
至于话语的法令，它是令人惊奇的愉悦，比蜂蜜还甜美，诗篇 19:10，尤其是展开话语的法令，即传道的话语，这是“打开盒子”。一盒甜膏，如果不打开，就无法在整个房子里散发出甜美的香气；但是当盒子打开时，香气就弥漫整个房子。因此，话语在法令中的传播，就是打开盒子，举起铜蛇。如果没有为受伤的人举起铜蛇，他就无法看到它。现在，基督在法令中被举起，每个受伤的灵魂都可以仰望基督。传道的话语，就是举起基督爱的旗帜。正如《雅歌》中所说，基督的爱如旗帜，吸引着所有人跟随他。当基督的美丽展现出来时，它吸引了受伤、饥饿的灵魂。传道的话语展示了上帝在耶稣基督里甜美的爱。这使得事奉的法令如此甜美。事奉的法令就是将恩典分配给每一个上帝的儿女。 神的仆人是一种管家，分发安慰和责备给应得的人。当每个人都能方便地得到自己的份额时，这使得神的命令如此美丽，当生命的水从圣经的泉源流向每个人时。在应用中，这个词是一件美好的事情。对于好事来说，它们越接近家庭，就越令人愉快。这个传道的仪式揭示了“基督的丰富”。宝库中可能有很多财富，但正如保罗所说，“揭示了基督那不可测度的丰富”，以弗所书 3:8。传道的目的是向神的子民揭示这个宝藏，让他们知道他们在基督里拥有的财富；传道的目的是赢得人们对基督的爱。因此，他们站在新娘和新郎之间，促成婚姻；因此，他们揭示了在这里促成契约的事情，以及在天堂中的完成；所以为了争取基督，他们“劝你们与神和好”，哥林多后书 5:20。这就是传道的目的。 这使得上帝的教会如此美丽，因为它在其中有这个仪式，将上帝、基督和他的子民聚集在一起：将他们联系在一起。圣经中有丰富的矿藏，但必须挖掘出来。传道事工就是为了挖掘这些矿藏。因此，上帝特别设立了传道事工的呼召，以展示属于上帝子民的事物。因此，你可以看到，在传道事工的仪式方面，上帝在他的家中是美丽的。

2. Then likewise for the other ordinance, the sacrament, it is a sweet and delightful thing. There is a wondrous beauty in the sacrament; for therein we taste the love of God, and the love of Christ. That they would condescend so low, as to seal our faith with the sacrament, to help our souls by our bodies, by outward things; to help our souls by that that feeds our bodies, to teach us what feeds our souls, namely, the death of Christ, as satisfying divine justice,—the thinking and digesting of this is wondrous comfortable, as any food is to the body, and incomparably more sweet, considering our continual necessity to relish that spiritual food, and our daily sins and breaches, that enforce a daily necessity to relish Christ. That God should appoint such means, that he should in the sacrament feed us with his own body and blood. He thought he could not manifest his love enough, unless he had told us that he would give himself to us, and make over himself wholly to us: You shall have me, my body and blood; as in the sacrament we are as verily partakers of the body and blood of Christ, as we are of the bread and wine. Our souls have as much spiritual growth by Christ, and his benefits, as our bodies have by the outward elements. He feeds us with himself; he esteems and prizeth our souls that are bought with his blood, so that he thinks no food good enough but his own body and blood. What a gracious sweet love is this! He is both the inviter and the banquet, and all. He invites us to himself.
然后同样地，对于另一项仪式，圣礼，它是一件甜蜜而令人愉悦的事情。圣礼中有着奇妙的美丽；因为在其中，我们品尝到了上帝的爱和基督的爱。他们如此谦卑地降临，用圣礼来确认我们的信仰，用外在的事物来帮助我们的灵魂，用滋养我们身体的东西来帮助我们的灵魂，教导我们灵魂所需的东西，即基督的死，作为对神圣公正的满足。思考和消化这一点是多么令人舒适的，就像食物对身体一样，而且更加甜蜜，考虑到我们对品味那属灵食物的持续需求，以及我们每天的罪和破裂，迫使我们每天都需要品味基督。上帝竟然指定了这样的方式，他在圣礼中用自己的身体和血来滋养我们。他认为除非告诉我们他将把自己完全给我们，否则他无法充分表达他的爱：你们将拥有我，我的身体和血；在圣礼中，我们与基督的身体和血一样真实地分享，就像我们分享面包和酒一样。 我们的灵魂在基督和他的恩惠中有着与我们的身体在外在元素中一样的属灵成长。他以自己来滋养我们；他珍视并看重我们的灵魂，这些灵魂是用他的血买来的，以至于他认为没有比他自己的身体和血更好的食物。这是多么恩慈而甜蜜的爱！他既是邀请者又是宴会，一切都在他之中。他邀请我们来到他面前。

3. There is a loveliness likewise in all other ordinances that belong to the church; as in the good order and government of the church, in purging the church of offenders; the discipline that is in the church, which is as the snuffers in the sanctuary to purge the lights; so that there should be a casting out of persons that are openly scandalous. The lights should be purged, the temple should be cleansed, scandals should be removed, that God's house might be the more beautiful. They are blemishes of God's house, open swearers and blasphemers. Those that live in scandalous sins, they are spots in the assembly, they are leaven, and this leaven should be purged out; and where there is the vigour of this, there is a great beauty of the church. Where these things are looked to as they should be, they are the bonds, and nerves, and sinews that knit and tie a church together. It makes a church wondrous lovely, the neglect of which makes the church as a garden overgrown. So you see how, in respect of the ordinances of the word, and of the sacrament, and this government that should be, that the house of God is a beautiful place.
教会的其他仪式也同样具有可爱之处；如教会的良好秩序和管理，清除教会中的罪人；教会中的纪律，就像圣所中的剪烛器，用来净化灯光；因此，应该将公开丑闻的人驱逐出去。应该净化灯光，清洁圣殿，消除丑闻，使上帝的家更加美丽。他们是上帝家中的瑕疵，是公开咒骂和亵渎的人。那些生活在丑闻罪中的人，是会众中的污点，是酵母，这种酵母应该被清除；当这种力量存在时，教会就会变得非常美丽。当这些事情得到适当关注时，它们是将教会紧密结合在一起的纽带、神经和筋骨。它使教会变得非常可爱，而忽视这一点则使教会变成一个长满杂草的花园。所以你可以看到，就上帝的话语和圣礼以及应有的管理而言，上帝的家是一个美丽的地方。

4. Then again, it is a comfortable, a sweet and delightful thing, the praises of God. It is a marvellous sweet thing, when all as one man hear together, pray together, sing together hymns, and spiritual songs, and praise God together, and receive the sacrament together, all as one man,—what a comely thing is this to a spiritual eye! Every Christian hath a beauty severed in himself; but when all meet together, this is more excellent. As we say of the via lactea, or milky way in the heavens (we call it so), it is nothing but a deal of light from a company of little stars, that makes a glorious lustre. So if there be a beauty in every poor Christian, what a beauty is there when all meet together! A beauty, nay, strength too; for the prayer and the praise of such, they offer a holy violence to God, they can obtain anything at his hands. We see burning glasses, when there is a confluence, and meeting of divers beams in one point, it strengthens the heat, and inflames a thing; so when there are many sweet desires meet together, many strong desires of spiritual things, they bind God. There is not only beauty but strength in the prayers of the church. They are in Christ's own esteem comeliness. He loves to see his church, especially when they are together. 'Let me see thy face, and hear thy voice, thou that hidest thyself in the clefts of the rock,' Cant. 2:14. He marvellously desires to see his children, and to hear them speak, especially when they present themselves before him. Harmony is a sweet and pleasant thing. The comparing of the state of the church in former times with the present, is a harmonious thing. David, he lived under the Old Testament, and yet he saw under that the New, so we should see the Old in the New, compare them together, to see shadows in substances, types in truths. So that there is nothing in the church, but it gives special delight.
然而，赞美上帝是一件舒适、甜美而令人愉悦的事情。当所有人一起聆听、一起祈祷、一起唱赞美诗和属灵的歌曲，一起赞美上帝，一起领受圣餐时，这是多么美好的事情啊，对于属灵的眼睛来说，这是多么美丽的景象！每个基督徒都有自己独特的美丽；但当大家聚在一起时，这更加卓越。就像我们所说的银河，它只是天空中一群小星星的光芒，形成了辉煌的光辉。所以，如果每个贫穷的基督徒都有美丽，那么当大家聚在一起时，这是多么美丽的景象啊！不仅有美丽，还有力量；因为这些人的祈祷和赞美对上帝来说是一种圣洁的暴力，他们可以从上帝那里得到任何东西。我们看到燃烧镜，当不同的光束汇聚在一个点上时，它会增强热量，点燃一件事情；所以当许多甜蜜的愿望汇聚在一起，许多对属灵事物的强烈渴望汇聚在一起时，它们会感动上帝。教会的祈祷不仅有美丽，还有力量。 他们在基督的眼中是美丽的。他喜欢看到他的教会，尤其是当他们在一起的时候。《雅歌》2:14 说：“让我看见你的面，听见你的声音，你藏在岩石的裂缝中。”他非常渴望看到他的子民，听到他们说话，尤其是当他们在他面前呈现自己的时候。和谐是一件美好而愉快的事情。将教会在过去时期的状态与现在进行比较，是一件和谐的事情。大卫生活在旧约时代，但他在那个时代看到了新约，所以我们应该在新约中看到旧约，将它们进行比较，看到实质中的阴影，真理中的象征。所以教会中没有任何事情不带来特殊的喜悦。

5. God's beauty likewise appears, his gracious, amiable, sweet beauty, in his house, his church in regard of the evidences of his love that he bears to his church, in protecting it, and providing for it. 'They shall not need a wall,' saith he in Zechariah, 'I will be a wall of fire,' Zech. 2:5. God hath a special care of his congregation. 'God dwells in the congregation of the righteous,' Ps. 82:1. He hath his dwelling, his special residence there, where his name is called on. This will appear more if we see all the sweet privileges and comforts that are in the house of God. God is not only beautiful in himself, but in regard of the privileges that the church hath from him. For all our beauty and excellency is borrowed. The church shines in the beams and beauty of Christ. Now these privileges that the church hath by Christ, to name a few. (1.) We see in the golden chain of salvation, what sweet, amiable love is in all those links; as what a wondrous sweet love of God is it. (2.) To call men out of the wilderness of the world, out of the kingdom of Satan, to be his children! A marvellous love to single us out of the rest of mankind to be Christians, and being Christians, to be professors of the truth, and being so, to be true professors of the truth. What a wondrous love of God was it to call us, and thereby to have the eternal purpose of God opened to us. As when we are drawn to God by his Spirit and by the ministry, then the good pleasure of God, that was hid from eternity, is discovered to the soul. Here is the amiable love of God.
5. 上帝的美丽同样显现，他亲切、可爱、甜美的美丽，在他的家中，他的教会中，表现出他对教会的爱的证据，他保护它，供应它。他在撒迦利亚书中说：“他们不需要城墙，我要作火墙。”（撒迦利亚书 2:5）上帝特别关心他的会众。“上帝住在义人的会中。”（诗篇 82:1）他在那里有他的住所，他的特别居所，他的名字被呼唤的地方。如果我们看到上帝的家中所有甜美的特权和安慰，这一点将更加明显。上帝不仅在他自己身上美丽，而且在教会从他那里得到的特权方面也是如此。因为我们所有的美丽和卓越都是借来的。教会在基督的光辉和美丽中闪耀。现在，教会通过基督拥有的这些特权，只举几个例子。（1）我们在救恩的金链中看到了所有这些环节中甜美、可爱的爱；上帝的奇妙甜美的爱。（2）将人从世界的荒野、撒旦的王国中召唤出来，成为他的儿女！ 一个奇妙的爱将我们从其他人中区别出来成为基督徒，成为真理的传扬者，成为真理的真正传扬者。上帝的爱是多么奇妙，他呼召我们，从而向我们揭示了上帝的永恒目的。当我们被上帝的圣灵和事奉所吸引时，上帝隐藏了永恒的喜悦就向我们的灵魂展示出来。这就是上帝可爱的爱。

(3.) And then in the pardon, and forgiveness of sins, and justification after—what a wondrous grace is that forgiveness of sins, and adoption to be the sons and heirs of God, 'fellow-heirs with Jesus Christ,' Rom. 8:17, and thereupon to have angels our attendants. What beauty have we in justification, to be clothed with the righteousness of Christ; that perfect righteousness, that can answer the justice of God much more Satan's cavils and the troubles of our own consciences. That that satisfieth the justice of God, being the righteousness of God-man, it will satisfy conscience, and Satan's temptations. It is a garment without spot. Satan can pick no hole in that glorious garment, the righteousness of Christ. If we have the wardrobe of Christ, we shall be beautiful in that we have from Christ, we shall shine in his beams.
（3）然后在宽恕和赦免罪过之后，以及称义之后——多么奇妙的恩典是那宽恕罪过，并被接纳为上帝的儿子和继承人，与耶稣基督同为"同业共享"，罗马书 8:17，并因此拥有天使作为我们的侍从。在称义中，我们有何等美丽，被基督的义衣所覆盖；那完美的义，能够回应上帝的公正，更能对抗撒旦的诡辩和我们自己良心的困扰。它满足上帝的公正，因为它是上帝与人合一的义，它将满足良心和撒旦的诱惑。它是一件无瑕疵的衣服。撒旦无法在基督的荣耀衣服中找到任何破绽。如果我们拥有基督的衣橱，我们将因基督所赐予我们的而美丽，我们将在他的光辉中闪耀。

(4.) So go to sanctification. How amiable is God in the privilege of sanctification, to set his image upon us, to make us new creatures, to be like his Son, that before were like the devils, full of malice and base affections. Now for God by his Spirit to frame a new temple for his Spirit to dwell in, to set his stamp upon us, what a wondrous beauty is this! The church of God is the house where God frameth new creatures. There he sets a stamp upon his creatures.
(4.) 所以去追求圣洁。神在赐予圣洁的特权中是多么可爱，他将自己的形象赋予我们，使我们成为新造的人，像他的儿子一样，而以前我们像魔鬼一样，充满恶意和卑劣的情感。现在，神通过他的圣灵为自己塑造一个新的居所，让他的灵住在其中，给我们盖上他的印记，这是多么奇妙的美丽！神的教会是他塑造新造之人的地方。在那里，他给他的造物盖上印记。

The graces that belong to the church of God are wondrous delight. 'Wisdom makes a man's face to shine,' Eccles. 8:1; and there is no wisdom out of the church. All is but darkness and folly. So of all other graces whatsoever. Graces are the anointing of the Spirit, the oil of the Spirit. They make sweet and delightful, delightful to God, and to the church, and to one another. They are anointed with the oil of gladness and of grace. It ran first upon Christ's head, upon Aaron's head, but then upon the skirts, the meanest Christian.
上帝的教会拥有令人惊叹的恩典。 "智慧使人的脸发光"（传 8:1），而在教会之外没有智慧。一切都是黑暗和愚蠢。其他所有的恩典也是如此。恩典是圣灵的膏油，是圣灵的油。它们使上帝、教会和彼此都感到甜美和愉悦。它们被蒙上喜乐和恩典的油。它首先流在基督的头上，流在亚伦的头上，然后流在最卑微的基督徒身上。

And so the beginning of glory here; for all is not kept for the life to come. For God distils some drops of glory beforehand. We see the beauty of God here, marvellously even in this world, in regard of the beginning of glory. For upon justification, and the beginning of holiness wrought in our nature by the Spirit, we have inward peace of conscience, and joy and comfort in all discomforts whatsoever. We have not only the oil of grace, but the oil of comfort. Oh! the comfort of the children of God, that are members of the church, that are so in the church, that they are of the church too, that are of the church visible, so as they are of the church invisible. Oh! the comfort that belongs to them, all the comfort in God's book. So you see the wondrous sweet prerogatives and privileges we have in all the passages of salvation in the house of God, and in God reconciled in Jesus Christ.
所以这里是荣耀的开始；因为并非所有的荣耀都留给来世。因为上帝事先滴下一些荣耀的滴水。我们在这里看到上帝的美丽，甚至在这个世界中，从荣耀的开始来看，真是奇妙。因为在称义和圣灵在我们的本性中开始运行时，我们内心有平安，无论遭遇何种困厄，都有喜乐和安慰。我们不仅有恩典的油，还有安慰的油。哦！神的儿女们有多么安慰，他们是教会的一员，他们如此在教会中，以至于他们也是教会的一部分，他们是可见的教会的一部分，以至于他们也是不可见的教会的一部分。哦！属于他们的安慰，都在上帝的书中。所以你们看到了我们在上帝的家中，在耶稣基督中与上帝和好的救恩过程中所拥有的奇妙甜美的特权和特殊待遇。

Nay, God is so lovely to those that are his, his church and people, he is so good to Israel, that he makes everything good to them in the issue. 'All things work for the best to them that love God,' Rom. 8:28, in the issue. He makes a covenant between everything. So that all the endeavours of Satan and his instruments, all their plottings, shall turn for the good of the church. When they think to do most hurt, they do most good; so sweet, and good, and gracious is God.
不，上帝对属于他的人、他的教会和子民是如此可爱，他对以色列如此慈善，以至于他使一切事物在最终结果中都变得美好。罗马书 8:28 说：“上帝叫一切事情都互相效力，叫爱神的人得益处。”他在一切事物之间建立了一个约定。所以，撒旦和他的工具所做的一切努力，他们的阴谋都会转变为教会的利益。当他们想要造成最大的伤害时，他们反而造成最大的好处；上帝是如此甜美、善良和恩慈。

Indeed, 'glorious things are spoken,' Ps. 87:3, of the people of God. Take the church for a visible congregation, a mixed congregation; glorious things are spoken of that. It is the house of God. Take it as visible, 'the vessels of honour and dishonour,' 2 Tim. 2:20, and the field, the 'tares and the wheat,' Mat. 13:1, seq., it is God's field. Though we take the church as visible, it hath a glorious name for the good that is in it, specially for the wheat. But take the church of God for the company of his children that are gathered by the means dwelling in the visible church, enjoying the visible means: so they are the house and temple of Christ, the 'temple of the Holy Ghost, the body of Christ, the spouse of Christ.' They are God's delight, they are spiritual kings and priests, &c. The most glorious things that can be, all other excellencies in the world, are but titular things, mere shadows of things. There is some little reality, but it is nothing in comparison, it is scarce worth the name of reality, but Solomon calls them 'vanity of vanities.' In comparison of the excellencies of the church all is nothing. I might be large in these particulars. It is enough to give you the generals of the delights and excellencies of God's house, 'the beauty of the Lord.' We see amiableness of God in Christ, in his ordinances, the privileges that we have in the ordinances, graces, and comforts. Indeed the church of God, beloved, is a paradise. Since we were cast out of the first paradise, this second paradise is the church of God, and the third is heaven itself. This paradise, this church, it is the seminary* of young plants, that must be transplanted hence to heaven in due time. In paradise there was the tree of life, Gen. 3:22; in the church, there is the tree of life, Christ. In paradise there was waters, streams, the rivers of paradise, Gen. 2:10; so there 'is a river that makes glad the city of God,' Ps. 46:4, streams of grace and comfort that run through the church of God.
事实上，“神的子民有荣耀的事被说到”，诗篇 87:3。将教会视为一个可见的群体，一个混合的群体；有关这一点有荣耀的事被说到。它是神的家。将其视为可见的，“尊贵的器皿和卑贱的器皿”，提摩太后书 2:20，以及田地，“稗子和麦子”，马太福音 13:1 等，它是神的田地。尽管我们将教会视为可见的，但它因其中的善良而有一个荣耀的名字，尤其是对于麦子而言。但是，将神的教会视为那些通过居住在可见教会中并享受可见的方式而聚集在一起的神的儿女的团体：这样，他们就是基督的家和殿，是“圣灵的殿，基督的身体，基督的新娘”。他们是神的喜悦，他们是属灵的君王和祭司等等。世界上其他的卓越之处都只是名义上的事物，只是事物的幻影。虽然有一些微小的现实，但与之相比几乎不值得一提，所以所罗门称它们为“虚空的虚空”。与教会的卓越相比，一切都是无足轻重的。我可以在这些细节上详细阐述。 上帝的家园，'主的美丽'，足以让你了解上帝的喜悦和卓越之处。我们在基督里看到上帝的可爱之处，在他的仪式中，我们享有的特权，恩典和安慰。事实上，上帝的教会，亲爱的，是一个天堂。自从我们被赶出第一个天堂以来，这第二个天堂就是上帝的教会，第三个天堂就是天堂本身。这个天堂，这个教会，是年轻植物的培育场，必须在适当的时候从这里移植到天堂。在天堂里有生命之树，创世记 3:22；在教会里，有生命之树，基督。在天堂里有水，溪流，天堂的河流，创世记 2:10；所以有一条使神的城欢乐的河流，诗篇 46:4，是上帝的教会中流淌的恩典和安慰。

In the church we are as plants by the rivers of waters, that bring forth fruit in due season, as it is in Ps. 1:3, seq. Speaking of blessed men that live in the church, 'Blessed is the man that meditates in the word day and night,' that attends upon the ordinances. He is 'planted as a tree by the waters' side,' his leaf is alway green. What food to that food that is ministered to us in the word, and sacraments—Christ himself to feed us to life eternal! And what raiment to the raiment of justification; for Christ to clothe these poor souls of ours, poor, naked, beggarly souls! What riches to the riches of God's graces and comforts! What strength to that that is in the church, to overcome our own corruptions and lusts! What beauty to the image of God shining and stamped on his children! What company so sweet, as those that we meet with in the earth, in good exercises, and that we shall live ever with in heaven! What company to God the Father, Son, and Holy Ghost, and the angels, that we enjoy in the church! What discourse so sweet, as that of God, hearing him speak in his word, and us speaking to him by prayer, so that it is a resemblance of heaven upon earth, the church of God!
在教堂里，我们就像是河水旁的植物，按时结出果实，正如诗篇 1:3 所说的那样。谈论生活在教堂中的有福之人，“那人福气，他的喜爱在耶和华的律法上，他昼夜思想，这人就像一棵树栽在溪水旁，按时候结果子，叶子也不枯干。”有福之人常常沐浴在神的话语和圣礼中所供应的食物中——基督亲自供养我们，使我们得着永生！有福之人的衣服是称义的衣服；基督为我们这些贫穷、赤身、可怜的灵魂穿上衣服！有福之人拥有神的恩典和安慰的财富！有福之人在教会中有力量，能够战胜自己的败坏和私欲！有福之人拥有神的形象，在他的儿女身上闪耀和印刻！有福之人与我们在地上相遇的那些人一样甜蜜，与我们在天堂中永远相伴！有福之人与我们在教会中享受的神父、神子、圣灵和天使一样甜蜜！有福之人与神的对话是如此甜蜜，听他在他的话语中说话，我们通过祷告与他交流，这是天堂在地上的一种类似，就是神的教会！

Therefore we should be in love with the beauty of God's temple and sanctuary. And the rather because all things now in this age of the church wherein we live are in a more glorious manner than in David's time. David when he saw the beauty of God's sanctuary, it was but in a shadow; and when he looked upon the mercy-seat, then he did think of Christ, the true propitiatory, the true mercy-seat. When he looked on the high priest, he thought on Christ the true high priest. When he thought of Canaan, it put him in mind of heaven, whereof Canaan was a type. When he saw the sacrifices, he thought of the true sacrifice for our sins, Christ. When he thought of the oblations and incense, he thought of the sacrifice of thankfulness. When he thought of the passover, he thought of Christ the true passover, whose blood is sprinkled on our souls, that the destroying angel hath nothing to do with us. He saw all in shadows; we see them naked. So our condition is more glorious in this latter age of the church, than it was in David's time. Therefore our desires should be more stirred up; for instead of the shadow we have the substance. Then the Spirit was but dropped, but the Father hath poured out the Spirit since Christ's time. Then the pale of the church was straitened, now it is enlarged. Then there was but one church, the national church of the Jews. Then the service of God was wondrous burdensome, and chargeable, but it is not so now. So that there be many differences. All things are more lightsome and clear now than they were then. Therefore having many things to commend the frequenting of the congregation more than David had in his time, we should much more make this one thing our desire 'to dwell in the house of the Lord, all the days of our life, to behold the beauty of the Lord.'
因此，我们应该热爱上帝的殿堂和圣所的美丽。而且，这个教会时代中的一切事物，比大卫时代更加辉煌。大卫看到上帝圣所的美丽，只是在一个影子中；当他看到施恩座时，他会想到基督，真正的赎罪所，真正的施恩座。当他看到大祭司时，他会想到基督，真正的大祭司。当他想到迦南时，他会想到天堂，迦南是天堂的象征。当他看到祭品时，他会想到我们罪孽的真正赎罪祭，基督。当他想到奉献和香气时，他会想到感恩的祭品。当他想到逾越节时，他会想到基督，真正的逾越节，他的血洒在我们的灵魂上，毁灭的天使对我们无能为力。他看到的都是影子；我们看到的是真实的。所以我们在教会的后期时代的境况比大卫时代更加辉煌。因此，我们的欲望应该更加激发；因为我们拥有实质，而不是影子。 那时圣灵只是降临，但自从基督时代以来，父神已经倾倒了圣灵。那时教会的范围很狭窄，现在已经扩大了。那时只有一个教会，就是犹太人的国家教会。那时事奉上帝是非常繁重和昂贵的，但现在不是这样。因此有很多不同之处。现在所有的事情都比那时更明亮、更清晰。因此，我们应该比大卫在他的时代更加推崇常常去教堂，我们应该更加渴望“一生一世住在主的殿中，瞻仰主的荣美”。'

Quest. If this be so, that there is such a beauty in the house of God, then what shall we think of those that see no such beauty at all, that see no such delight and contentment in the house of God?
如果是这样的话，那么在上帝的殿堂里有这样的美丽，那么我们应该如何看待那些根本看不到这样的美丽，根本看不到在上帝的殿堂里的喜悦和满足的人呢？

Ans. I answer, it is a discovery to them, if they would think of it, that they have no spiritual senses at all; as St Austin saith of men that complain, that they do not taste and relish these things. Surely, saith he, thou wantest a spiritual palate to taste these things. What do swine care for sweet marjoram or roses? They care more for a dunghill or a puddle. What do your base filthy swine in men's shape care for these things? They care more for pleasures and such things, that they may spend their lives as beasts. Now when we speak of the delights, and dainties, and excellencies of God's house, we speak to those that we wish, and we hope have spiritual senses answerable to these things. Every creature delights in its proper element. These things are the element of a Christian. Beetles delight in dirt, and swine in mire, the fish in the sea, man hath his element here, and spiritual things are the element of a Christian, so far as he is a Christian, and that is his ubi, the place that he delights in. I speak to such. They can make it good in some measure, that 'one day in the house of God is better than a thousand elsewhere,' Ps. 84:10, that one hour in the unfolding the sweet mysteries of salvation, it is worth twenty-four hours in other employment; and they are so taken with the sweetness, that they are content that God should take them out of the world, in the unfolding of these sweet things. When they hear the promises of salvation opened, though by a poor weak man, yet when it is in the ministry, it so ravisheth their hearts, that they are content to go to heaven at the same time; it so convinceth them of the excellency of religion. I speak to such of the beauty of God.
答案：我回答，如果他们思考一下，他们会发现自己根本没有灵性感官；正如奥古斯丁圣人所说，那些抱怨自己无法品味这些事物的人，实际上是因为他们缺乏一种灵性的味觉。他说，你需要一种灵性的味觉才能品味这些事物。猪会在意甜马郁兰或玫瑰吗？它们更在意粪堆或水坑。那些以人形出现的卑鄙肮脏的猪又会在意这些事物吗？它们更在意享乐和那些可以像兽一样度过一生的事物。现在当我们谈论上帝的家的乐趣、美食和卓越之处时，我们是在对那些我们希望并且相信他们有与这些事物相匹配的灵性感官的人说话。每个生物都喜欢自己适应的环境。这些事物是基督徒的环境。甲虫喜欢污垢，猪喜欢泥浆，鱼喜欢海洋，人在这里有自己的环境，而灵性事物是基督徒的环境，就他作为基督徒而言，那是他喜欢的地方。我对这样的人说话。他们可以在某种程度上证明，“在神的殿中度过一天胜过在别处度过一千天”，诗篇 84:10，那一个小时展示救赎的甜美奥秘，比其他工作的二十四个小时更有价值；他们如此被这甜美所吸引，以至于他们乐意上帝在展示这些甜美事物时将他们带离世界。当他们听到救赎的应许被揭示时，即使是由一个贫弱的人，但当它是在传道中时，它如此迷住他们的心，以至于他们愿意同时去天堂；它如此使他们确信宗教的卓越之处。我对上帝的美丽说话。

Now David here, he desires to behold God's beauty, to see or consider this excellency of God in his church, for to true delight these things must concur. There must be something sweet in the thing itself. There must be a power in the soul to apprehend it. There must be an affection in the soul to that good thing. If the affection be flat, though there be never so beautiful and sweet things, and a power to apprehend them, if there be not affection, they are nothing; and then, upon the affection, there must be complacency and contentment in the thing when we have it. All these things are in delight from that that is beautiful and pleasant, David desired to see. He knew there was a beauty in the presence of God in his ordinances and gifts and graces; but he desired to see and to contemplate these things, that the faculties and powers of his soul might be answerable to the things, that as they were excellent, so he might have a power in his soul answerable. And then he had affections to carry that power of his soul to the things, 'One thing have I desired.' And then there was a complacency and delight in the things, upon enjoining,* answerable, as we see how he expressed his delight when he danced before the ark. We see what a psalm he made when he did but purpose 'to build the temple,' Ps. 132. He had a wondrous joy. So answerable to our delights is our joy and complacency in the thing when we have it.
现在大卫在这里，他渴望看到上帝的美丽，看到或思考上帝在教堂中的卓越之处，因为要真正享受这些事物，这些因素必须同时存在。事物本身必须有一些甜美之处。灵魂必须有能力理解它。灵魂必须对这个好事物有感情。如果感情平淡，即使有再美丽和甜美的事物，以及理解它们的能力，如果没有感情，它们就一无是处；然后，在感情之上，当我们拥有它时，必须有满足和满意。所有这些都是从美丽和愉悦中产生的愉悦中的事物，大卫渴望看到。他知道上帝在他的仪式、恩赐和恩典中的存在有一种美丽；但他渴望看到和思考这些事物，以使他的灵魂的能力和力量与这些事物相称，使他的灵魂有与之相称的力量。然后，他有感情来引导他的灵魂的力量去追求这些事物，“我所渴望的就是这一件事。”然后，对于这些事情，有一种满足和喜悦，因为我们看到他在舞蹈前表达了他的喜悦。我们看到他只是打算“建造圣殿”时所作的诗篇，诗篇 132。他有一种奇妙的喜悦。当我们拥有某物时，我们对于这件事情的喜悦和满足是相应的。

Now that he might have the sweeter complacency, he desired to see the beauty and the things in God's house. Of all senses, sight hath this property above the rest (as it is more spiritual, more refined, and more capable; a man may see many things at once, it is a quick sense; so), it hath this privilege, it stirs affections more than any sense, more than hearing, that is a more dull sense. Things stir affections more that are seen, than by that we hear. He desired therefore to see the beauty of God's house, that he might be enamoured. Of sight comes love.
既然他可能拥有更甜蜜的满足感，他渴望看到上帝的殿堂中的美丽和事物。在所有感官中，视觉具有这种特性（因为它更加精神、更加精细、更有能力；一个人可以同时看到许多事物，这是一种快速的感觉；因此），它具有这种特权，它比任何感觉更能激发情感，比听觉更能激发情感，听觉是一种更迟钝的感觉。所以，他渴望看到上帝的殿堂之美，以便陶醉其中。爱情源于视觉。

David had spiritual eyes, and he desired to feed his spiritual eye-sight with the best object that could be, for therein is the happiness of man. Wherein stands a man's happiness? When there is a concurrence of the most excellent object, with the most excellent power and faculty of the soul, with delight and content in it. Now he desired to see the beauty of God in his house, that his soul might be ravished in the excellency of the object, and that the highest powers of his soul, his understanding, will, and affections might be fully satisfied, that he might have full contentment. Since the fall, all our happiness is out of ourselves, it is derived from God in Christ; and it is taken out of the promises of God in the word. For God will be seen in Christ, and God and Christ will be seen in the glass of the ordinances till we come to heaven, and there we shall see 'face to face,' 1 Cor. 13:12. So that now all our happiness is fetched by looking on the love of God, out of ourselves, fetched out of the ordinances. David desired to see the beauty of God. God's love is diffusive. It spreads and communicates itself to his church in the ordinances. Thus he, knowing, desired more and more to communicate of this diffusive, abundant, transcendent love of God.
大卫有灵性的眼睛，他渴望用最好的对象来滋养他的灵性视觉，因为这是人的幸福所在。人的幸福在哪里？当最优秀的对象与灵魂最优秀的力量和能力相结合，并带来愉悦和满足时。现在，他渴望在上帝的殿堂中看到上帝的美丽，使他的灵魂在这个卓越的对象中陶醉，并使他的理解力、意志和情感的最高力量得到充分的满足，以获得完全的满足。自从堕落以来，我们所有的幸福都不在我们自己身上，而是来自基督里的上帝；它来自上帝在圣经中的应许。因为上帝将在基督里显现，上帝和基督将在圣礼的镜子中显现，直到我们来到天堂，那时我们将“面对面”看见，哥林多前书 13:12。所以现在我们所有的幸福都是通过凝视上帝的爱，从我们自己身上取出来的，从圣礼中取出来的。大卫渴望看到上帝的美丽。上帝的爱是广泛的。它在圣礼中传播并与他的教会交流。 因此，他明白后，越来越渴望传达上帝这种广泛、丰富、超然的爱。

Quest. But how shall we come to have these desires that David had, to see the beauty of God?
但是我们如何才能拥有像大卫一样的渴望，去看到上帝的美丽呢？

Ans. In a word—we must have spiritual senses. The spiritual life of a Christian is furnished with spiritual senses. He hath a spiritual eye and a spiritual taste to relish spiritual things, and a spiritual ear to judge of holy things, and a spiritual feeling. As every life, so this excellent life hath senses and motion suitable to it. Now we should labour to have this spiritual life quickened in us, that we may have a quick sight of heavenly things; and a taste of heavenly things, that we may smell the ointment of Christ. 'For the sweetness of thy ointments the virgins run after thee,' Cant. 1:3. The soul hath senses answerable to the body, let us desire God to cleanse all our senses, and to reveal himself in Christ more and more in the ordinances.
答：总之，我们必须拥有属灵的感官。基督徒的属灵生活配备了属灵的感官。他有属灵的眼睛和属灵的味觉来品味属灵的事物，还有属灵的耳朵来判断圣洁的事物，以及属灵的感觉。就像每一种生命一样，这种卓越的生命也有与之相适应的感官和运动。现在我们应该努力让这种属灵的生命在我们身上复活，这样我们就能对天上的事物有敏锐的视觉和对天上的事物有品味，从而能闻到基督的膏油的香气。“因为你的膏油馨香，所以众童女都爱你。”（雅歌 1:3）灵魂有与身体相对应的感官，让我们渴望上帝洁净我们所有的感官，并在圣礼中越来越多地启示自己在基督里。

This St Paul calleth the 'Spirit of revelation,' Eph. 1:17. Let us pray to God that in his ordinances he would discover that amiable love of his in Christ, to shine on us in the face of his Son, in his ordinances; for the Spirit must help us to see the beauty of God. When we have spiritual senses, except the Spirit give us a spiritual light to see, we cannot see. Therefore let us desire that God would give us spiritual senses, to the spiritual light.
圣保罗称之为“启示的灵”，弗 1:17。让我们祈求上帝，在他的仪式中揭示他在基督里的可爱之爱，照耀在他儿子的面上，在他的仪式中；因为圣灵必须帮助我们看到上帝的美丽。当我们拥有属灵的感官时，除非圣灵给予我们属灵的光来看见，否则我们无法看见。因此，让我们渴望上帝赐予我们属灵的感官，以属灵的光。

When God made the world, light was the first creature. Why? That all the excellency of the creature might be discerned by light. If God had made never so many excellent creatures, if the light had not discovered them, where had been his glory? So there are many excellent, beautiful things in Christ, wonderful grace and comfort; if these be discovered in the word and we have no senses, and no light, if there be not light in the understanding, God shall want his glory, and we the comfort.
当上帝创造世界时，光是第一个创造物。为什么呢？因为光能够揭示所有创造物的卓越之处。如果上帝创造了再多卓越的创造物，如果没有光来发现它们，他的荣耀将何在？所以在基督里有许多卓越、美好的事物，奇妙的恩典和安慰；如果这些事物在道中没有被揭示，我们没有感知和光明，如果理解中没有光明，上帝将失去他的荣耀，我们将失去安慰。

It is light that makes things that are beautiful to be beautiful to us. A blind man cannot judge of colours, nor a deaf man of sounds and harmony. A man that hath lost his taste cannot judge of sweetness, so that there must be senses, and the Spirit of God must reveal these things unto us.
是光使美丽的事物对我们而言变得美丽。盲人无法判断颜色，聋人无法感受声音和和谐。失去味觉的人无法判断甜美，因此我们必须有感官，上帝的灵必须向我们启示这些事物。

And likewise let us labour more and more to see our own deformity, and then we shall see Christ's beauty, the more we desire to know our own vileness. Indeed the Spirit of God carries these parallel one with another. He discovers by the same light our own deformity and necessity, and the beauty and excellency of God in Jesus Christ. The one will set an edge on the other, and he that will come to see the height and breadth, and depth of God's love in Christ, must see the height, and breadth, and depth of his own corruption, and our misery by it out of Christ. And they are good thoughts for us, every day to think of these two objects, the misery of the condition of man out of Christ, and the excellency now that we have in Jesus Christ; the amiableness of Christ towards us, and our amiable condition in him. He delights in us, as we delight in him. The consideration of this, and of the loathsome, terrible, fearful condition out of him, will keep us closer to Christ, and make us value the ordinances more, that we may grow up in faith and knowledge of Christ more and more, till we come to a fulness in Christ.
让我们更加努力地看到自己的丑陋，这样我们就能看到基督的美丽，我们越渴望了解自己的卑劣，就越能看到上帝在耶稣基督里的美丽和卓越。确实，上帝的灵将这两者并列起来。他用同样的光照亮我们自己的丑陋和需要，以及上帝在耶稣基督里的美丽和卓越。一个会激发另一个，那些想要看到上帝在基督里的爱的高度、广度和深度的人，必须看到自己的腐败的高度、广度和深度，以及我们在基督之外的痛苦。每天思考这两个对象对我们来说是好的思考，人在基督之外的痛苦状况，以及我们在耶稣基督里的可爱状况；基督对我们的喜爱，以及我们在他里面的可爱状况。他喜欢我们，正如我们喜欢他一样。考虑到这一点，以及在他之外令人厌恶、可怕、可怕的状况，将使我们更加亲近基督，更加珍视圣礼，以便我们可以在信仰和对基督的认识中不断成长，直到在基督里得到满足。

And present to the eye of our souls, God in Christ in the relations he hath taken upon him, to be a Father in Christ. Let us make that benefit of this beauty that is presented to us in the gospel, especially when it is unfolded in the ministry, because Satan hath a special policy to present God and Christ otherwise to us. Especially in the time of temptation, he presents God as a judge, sitting upon his throne, and God as a 'consuming fire,' Heb. 12:29. It is true he is so out of Christ, but in him he hath taken the relation of a father, and looketh on us sweetly in the relation of sons. Christ must be considered in the sweet relation of a Saviour, and the Holy Ghost in the sweet relation of a comforter; and the word is all written for our comfort, if we believe, and the sacraments feed us to eternal life. Let us represent these things beautifully to the soul, and this will strengthen faith, and cherish affection, that Satan shall not rob us of our comfort, nor say to us, what do you, ye unclean persons, loathsome creatures, what do you come to the sacrament, and come to the holy things of God? It is true, if we mean to be so still, but as soon as ever the desire of our souls is to come to God, and that there is a divorce between us and our sins, and we desire to leave them, let us have all the sweet conceits of God that may be. We see in Revelations, Laodicea was lukewarm, and that is a hateful temper. 'Behold,' saith he, 'I stand and knock, if any man open to me, I will come, and sup with them,' Rev. 3:20. A strange love, to come to them that were in such a lukewarm estate. He was ready to cast them out. His stomach was loaden with them. 'I stand at the door and knock,' yet if any of you lukewarm professors will open, I will come and sup with him, and refresh him with the refreshings of God. So in Cant. 5, when the church slighted Christ and offended him, yet he woos his church. 'My locks are wet with the dew of the night,' Cant. 5:2. Oh! marvellous patience, that notwithstanding her lukewarmness and neglect, yet Christ gives not over! Let us not entertain hard conceits of God in Christ, but labour to present them sweetly to our meditations.
在我们灵魂的眼前呈现上帝在基督里所承担的关系中，成为基督里的父亲。让我们从福音中获得这种美的好处，特别是当它在事奉中展开时，因为撒旦有一种特殊的策略向我们展示上帝和基督的不同。特别是在诱惑的时候，他将上帝呈现为坐在宝座上的审判者，上帝是“烈火的神”，来自希伯来书 12:29。诚然，他在基督之外确实如此，但在基督里，他承担了父亲的关系，并以儿子的关系甜蜜地看待我们。基督必须以救主的甜蜜关系来考虑，圣灵以安慰者的甜蜜关系来考虑；而且，如果我们相信，圣言都是为我们的安慰而写的，圣礼使我们得到永生的滋养。让我们向灵魂美丽地呈现这些事情，这将加强信仰，培养感情，使撒旦无法夺走我们的安慰，也无法对我们说，你们这些不洁之人，可憎之物，你们来参加圣礼，来到上帝的圣物有何用处？ 如果我们的心灵渴望接近上帝，与罪恶分离，渴望离开罪恶，那么我们应该拥有上帝的美好概念。在启示录中，我们看到了老底嘉教会的冷淡，这是可憎的。他说：“看哪，我站在门外叩门，若有听见我声音开门的，我要进到他那里，我与他同坐席，他与我同坐席。”（启示录 3:20）这是一种奇特的爱，来到那些处于冷淡状态的人那里。他准备把他们赶出去。他对他们感到厌恶。“我站在门外叩门”，但是如果你们中间有任何冷淡的信徒愿意开门，我会进去与他同坐席，用上帝的恩典来滋养他。所以在雅歌 5 章，当教会轻视基督并得罪他时，他仍然追求他的教会。“我的头发被夜露打湿。”（雅歌 5:2）哦！多么奇妙的耐心，尽管她冷淡和忽视，基督仍然不放弃！让我们不要对基督中的上帝抱有困难的概念，而是努力将他们甜蜜地呈现给我们的思考。

This is the wisdom of a Christian, to have sights of faith, that is, to present several things that faith may work on to strengthen itself, as for faith to have a sight of God in Christ, a gracious Father; and to have a spiritual sight of Christ sending ambassadors wooing and beseeching us to be reconciled; and a sight of the joys of heaven, that we shall have full possession of after. Let us think of them, and present them to our souls; and present to our souls by meditation, the excellency, and royalty, and prerogative of God's children, that they are the most excellent people in the world. These sights that faith helps itself by, are an excellent means to make us in love with the beauty of God's house. But to answer two or three objections briefly before I proceed to more particulars.
这是基督徒的智慧，即要有信仰的眼光，也就是要呈现一些信仰可以依靠的事物，以加强自己的信心，比如信仰要看到上帝在基督里的形象，一个仁慈的父亲；要有一个属灵的眼光，看到基督派遣大使劝诱我们与他和好；要看到天堂的喜乐，那是我们在此后将完全拥有的。让我们思考这些，并将它们呈现给我们的灵魂；通过沉思，将上帝的儿女的卓越性、王权和特权呈现给我们的灵魂，他们是世界上最优秀的人。这些信仰帮助自己的眼光是使我们爱上上帝的殿宇的绝佳手段。但在我继续讲述更多细节之前，先简要回答两三个异议。

Obj. Some will object, what need we now in these glorious times of the church stand upon the ordinances so much? Indeed in darker times there was more need, &c.
有人会反对，我们在教会的光荣时代为什么还要如此重视仪式？确实，在更黑暗的时代，有更多的需要等等。

Ans. I will not be large, but to answer in a word. The more God discovers himself, and his excellent things here, the more we should express our thankfulness in labouring to grow in knowledge; for there is such a breadth in them, that we can never have enough of them, and there is such a daily exigence of spiritual things, of comforts and graces, that are all conveyed in the use of means, that a Christian cannot be without them; he can no more be without the use of the ordinances than he can without his daily food.
答案：我不会长篇大论，只用一个词回答。上帝越是显露自己和他在这里的美好事物，我们就越应该通过努力增长知识来表达我们的感激之情；因为这些事物是如此广阔，我们永远无法满足，而且每天都需要属灵的事物、安慰和恩典，这些都是通过使用手段传达的，一个基督徒不能没有它们；他不能没有圣礼的使用，就像他不能没有每天的食物一样。

Obj. Oh! but what need we be so eager and earnest after these things as some are? Is not now and then enough?
Obj.哦！但是我们为什么要像一些人那样追求这些东西那么急切和认真呢？偶尔一次不就足够了吗？

Ans. Are we better than David? See how earnest he was, Ps. 84 and Ps. 42. 'As the hart panteth after the rivers of water, so my soul thirsteth after thee, O God,' Ps. 42:1, 74:2. For there is a presence of God in his ordinances that other men are not sensible of. There is a presence to their spirits that they feel that they marvellously love, and are affected with. And if they want the presence of God, as David here, they are wondrously discouraged. As good Nehemiah, when he heard it went not well with the church, he grew sad; and David, we see how he takes it here when he was banished, as it were, from the house and ordinances of God. But I will not stand long upon these objections.
我们比大卫更好吗？看看他是多么真诚，诗篇 84 和诗篇 42。“鹿切慕溪水，我的心切慕你，神啊！”（诗篇 42:1，74:2）因为在他的仪式中有上帝的存在，其他人无法感知。他们的灵魂感受到上帝的存在，他们非常热爱并被感动。如果他们像大卫一样缺乏上帝的存在，他们会感到非常沮丧。就像尼希米一样，当他听说教会的情况不好时，他变得悲伤；而大卫，我们可以看到他在被驱逐出上帝的殿和仪式时的反应。但我不会在这些异议上停留太久。

Obj. Some think they may as well read at home good books and sermons, and not come to the ordinances.
有人认为他们可以在家读好书和听布道，而不必参加仪式。

Ans. But David loved the ordinances; he loved the place. Might not he think of what he heard before? might not he have help of the prophets? Oh! but there is a blessing in the very meeting, 'Where two or three are met together, I will be in the midst of them,' Mat. 18:20. And Christ walks in the midst 'of the golden candlesticks,' Rev. 1:12. There is a more powerful, gracious presence in the very assemblies of God's people. Put case thou mayest do much good in private, with contempt of the public ordinance; it is a cursed study. Like manna that did stink when it was gathered out of season. When it was gathered when it should not, it putrefied. There is a curse upon that study, and upon that knowledge that we get when we should attend upon the public means. For it is not knowledge that will bring to heaven, for the devil hath that, but it is knowledge sanctified, seizing upon the affections. Now, what is it that maketh us good? The Spirit working with the ordinance; and will the Spirit work when we neglect the ordinance? It is but a pretence. They spend their time otherwise, it is to be feared not so well. But put the case they should, there never comes good of it. It may enrich them in knowledge to grow more devilish; but more holy they cannot be, for holiness comes from the Spirit, and the Spirit will work by his own ordinances. So much for that, and of all other objections in regard of the beauty of God.
但是大卫喜爱仪式；他喜爱这个地方。他可能会想起之前听到的事情吗？他可能会得到先知的帮助吗？哦！但是在聚会中有一种祝福，“无论在哪里，两三个人聚在一起，我就在他们中间。”（马太福音 18:20）。基督在“金灯台中间行走”（启示录 1:12）。在神的子民的聚会中有一种更有力、更恩慈的存在。假设你可能在私下做很多好事，却蔑视公共仪式；这是一个被诅咒的学问。就像当季节不对时采集的吗哪一样发臭。当它被采集时不应该采集，它就腐烂了。对于那种在应该参加公共媒介时获得的学问和知识，有一个诅咒。因为知识不能带我们进入天堂，因为魔鬼也有知识，而是经过圣化的知识，抓住了情感。那么，是什么使我们变好呢？是圣灵与仪式一同工作；当我们忽视仪式时，圣灵会工作吗？那只是一个借口。他们把时间花在其他地方，恐怕不是那么好。但是假设他们应该这样做，也不会有好结果。 它可能使他们在知识上更加丰富，变得更加邪恶；但他们无法变得更加圣洁，因为圣洁来自圣灵，而圣灵将通过自己的仪式来工作。至于上帝之美的其他所有异议，就此而言就是这样。

I will not raise any objections, but only answer those that commonly popish spirits trouble some withal. I will answer, I say, some of them briefly.
我不会提出任何异议，只回答那些常常困扰一些天主教精神的问题。我会简要回答其中的一些。

Obj. They trouble us about our churches. Indeed, if your particular churches were churches of God, if you could make that good, then you might delight in them, but you are heretics and schismatics; your churches are not good churches. Thus they trouble good Christians that are of the simpler sort; especially with this, where was your church a hundred years ago? before Luther's time? (d) Your church is an upstart, and your congregations are nothing but a meeting of a company of heretics together.*
他们为我们的教堂制造麻烦。确实，如果你们的特定教堂是上帝的教堂，如果你们能够证明这一点，那么你们可能会喜欢它们，但你们是异端和分裂者；你们的教堂不是好的教堂。因此，他们给那些更简单的好基督徒带来麻烦；尤其是关于这一点，你们的教堂在一百年前在哪里？在路德之前的时候？你们的教堂是新兴的，你们的会众只不过是一群异端聚集在一起的场所。

Ans. Beloved, that that makes a church to be a catholic church, to be a branch of the catholic church, which we believe in the creed, it is the catholic faith. The faith and truth that is the seed of the church, it is begotten of the word of God. Wheresoever the word, the catholic truth of God, is, there is the church, a branch of the catholic church. Now our faith that we believe hath consanguinity with the first churches; for what do we believe, but it is fetched out of the Testament, and from the primitive church? And indeed in their own confession, if they would be modest, that might be extorted from them, that we are more catholic, and our doctrine is more catholic than theirs. Why? For that that agrees with the ancient truth, 'and faith once given,' as St Jude saith, ver. 3, it runs through all ages; and that wherein we agree with them is more agreeable and catholic than that they hold severed from us. It is more catholic in regard of all times, before Christ, and in Christ's time, and in the apostles' times; and that that the papists themselves hold with us, is more catholic than that they hold severed. Now wherein they differ from us, and we account them heretics, they differ from the Scriptures, and from the church six hundred years after Christ; and many of them are of late standing. Therefore in those tenets of ours we agree with the papists, and with the primitive church. What do we hold but they hold? But they add traditions that are pernicious. We hold the Scriptures. They hold that, and traditions too. We hold two sacraments. They add five more. We hold Christ to be the Mediator. They make saints mediators too. Whatsoever we hold they hold, but they add their own patcheries* to them. Therefore our doctrine is more catholic, because we have the evidence of Scripture for all ours, and we have them to justify ours; and wherein they differ from us, they have neither Scripture nor antiquity; but they are only a company, a mass of things of their own. But I will not be much in this point. And then, say they, where was your church before Luther's time, and two hundred years ago? Where was it? Where their church was. Our church was amongst them, in the midst of them. Witness their fire and inquisition, and persecution! They found out our church well enough.
亲爱的，使一座教堂成为天主教教堂，成为天主教教会的一个分支，是我们在信经中所相信的天主教信仰。这信仰和真理是教会的种子，是由上帝的话语所生。无论上帝的话语，即天主教的真理在哪里，那里就有教会，就有天主教教会的一个分支。现在我们所相信的信仰与最初的教会有亲缘关系；因为我们所相信的是从圣约和早期教会中得来的。实际上，如果他们谦虚一点，他们自己也会承认，我们比他们更加天主教，我们的教义比他们更加天主教。为什么呢？因为与古老的真理和“一次永远的信仰”相符，正如犹大书 3 节所说，它贯穿了所有的时代；而我们与他们一致的地方比他们与我们分离的地方更加符合和更加天主教。从所有的时代来看，它更加天主教，包括基督以前、基督时代和使徒时代；而他们与我们一致的地方，比他们与我们分离的地方更加符合和更加天主教。 现在，他们与我们的不同之处在于，我们认为他们是异端，他们与圣经和基督后六百年的教会不同；而且他们中的许多人是最近才出现的。因此，在我们的信条中，我们与天主教徒和原始教会一致。我们坚持什么，他们也坚持。但他们添加了有害的传统。我们坚持圣经。他们也坚持圣经，还有传统。我们坚持两个圣礼。他们又增加了五个。我们坚持基督是中保。他们也把圣徒当作中保。无论我们坚持什么，他们也坚持，但他们在其中添加了自己的修补。因此，我们的教义更加普遍，因为我们对所有教义都有圣经的证据，并且我们有圣经来证明我们的教义；而他们与我们的不同之处，既没有圣经，也没有古代的传统；他们只是一群，一堆他们自己的东西。但我不会在这一点上多说。然后，他们说，路德之前，两百年前，你们的教会在哪里？在哪里呢？在他们的教会所在之处。我们的教会就在他们中间。他们很清楚地找到了我们的教会，见证了他们的火刑、审判和迫害！

But to make it a little clearer. The church of God, take it in general for good and bad in it, and for the means of salvation that they had in some measure, it may be called a kind of visible church, though very corruptly; and so considered, our church, those that possessed our religion, was the best of that church in the declining times of it. As in a lump of gold that is not yet refined to bullion there is gold, and a great deal of earth: take it in the whole, we say it is gold; but when it is refined to bullion, we say it is gold severed. Now our church in the midst of popery was as gold in the midst of earth unrefined; that is, there were many Romish Churches, and ours was in the midst of them, the temple in the midst of the court; that is, the true church in the visible church. There were a great company that held the tenets of the gospel, especially at the hours of death, that denied popery. But then there were some that were refined as bullion after, as the Waldenses,‡ that were a severed company of people, besides other holy men and women that grew up by hearing somewhat of Christ in their sermons, and somewhat in the sacrament. They left out that that was bad, and took that that was good. Besides the lump of gold, there was some refined gold, when popery was in its perfection; and those they termed Waldenses, and the like. There was alway a company that held the truth against them. I am sorry to mention these things, in a point tending more to edification. Our churches therefore are refined churches, that is, gold singled out of the dross of popery. They are a corrupt, and our church a refined, a visible congregation.
但为了使它更清楚一些。上帝的教会，总的来说，无论是其中的好坏，还是其中的救恩手段，在某种程度上，可以称为一种可见的教会，尽管非常腐败；因此，考虑到这一点，我们的教会，那些拥有我们宗教的人，在其衰落时期是最好的教会。就像一个尚未精炼成金块的金块中有金子和大量的泥土一样：我们说整体上是金子；但当它被精炼成金块时，我们说它是分离的金子。现在，在罗马教会的中间，我们的教会就像未经精炼的泥土中的金子一样；也就是说，有许多罗马教会，而我们的教会在其中，就像庭院中的殿堂一样；也就是说，真正的教会在可见的教会中。有很多人在临终时坚持福音的信条，否认罗马教会。但是，后来有一些人像瓦尔登斯人一样被精炼成金块，他们是一群分离出来的人，除此之外，还有其他通过听到一些关于基督的讲道和在圣餐中得到一些启示的圣洁的男女。 他们忽略了那些不好的事情，选择了那些好的事情。除了一块金块外，还有一些纯金，当天主教权力达到巅峰时；他们称之为瓦尔登派等。总有一群人坚守真理对抗他们。很抱歉在这个与建设性相关的问题上提到这些事情。因此，我们的教堂是纯净的教堂，也就是从天主教的渣滓中提炼出来的黄金。他们是腐败的，而我们的教会是纯净的，是一个可见的团体。

Now to cut off these objections, to come nearer to ourselves, to make good our particular congregations, and to shew that of necessity we ought to frequent them, and to take heed of all objections that the devil and the flesh may make to bring us out of love with our particular congregations, know therefore these three or four rules in a word.
现在为了消除这些异议，更接近我们自己，确保我们的特定聚会，以及表明我们有必要频繁参加它们，并且要注意魔鬼和肉体可能提出的所有异议，以使我们不再热爱我们的特定聚会，因此，请了解以下三个或四个规则。

First, that there hath been a church from the beginning af the world, where God hath been worshipped. Christ is a King, and he must have a kingdom. To believe a catholic church is an article of our faith, and there cannot be an act without an object. I have faith, I believe a visible church, therefore there must be a church. So that there hath been a church from the beginning of the world. It is an article of our faith.*
首先，从世界开始就有一座教堂，人们在那里崇拜上帝。基督是一位国王，他必须有一个王国。相信天主教会是我们信仰的一部分，而没有对象就不可能有行动。我有信仰，我相信有一座可见的教堂，因此必须有一座教堂。所以从世界开始就有一座教堂。这是我们信仰的一部分。

Secondly, the mark whereby this church is known is especially the truth of God. That is the seed of the church, the truth of God discovered by his word and ordinance. To which is annexed the sacraments and ecclesiastical government; but the former most necessary. And these three were typified in the ark; for there was the law signifying the word, and the pot of manna signifying the sacrament, and the rod to shew the discipline. Those three were, as it were, types of the three marks of the church. But especially the word. For that is the seed of the new birth. Wheresoever the word hath been published, and there hath been an order of teachers, and people submitting themselves, there is a church, though perhaps there might be some weakness in other regards. A man is a man though he want the ornaments of a man; and a city without walls is a city. Put case there might be some weakness in some things, yet as long as the vitals of the church remain it is a church.
其次，这个教会所以被认识的标志，特别是上帝的真理。这是教会的种子，是上帝的真理，通过他的话语和仪式发现的。附带的是圣礼和教会政府；但前者最为必要。这三者在方舟中得到了预示；因为有律法，预示着话语；有吗哪罐，预示着圣礼；有杖，预示着纪律。这三者，可以说是教会的三个标志的象征。但尤其是话语。因为它是新生的种子。无论话语在哪里传扬，是否有教师的秩序，人们是否顺服，只要有这些，就有教会，尽管在其他方面可能有一些薄弱之处。一个人即使没有人的装饰也是人；一座没有城墙的城市也是城市。假设在某些方面可能有一些薄弱之处，只要教会的核心仍然存在，它就是教会。

The third thing that I observe, to clear this point, to hasten to things of more edification, is this, abuse takes not away the use. A neglectful use or abuse takes not away the true use of things. Put case the Scripture be abused many ways, that the sacraments have many additions, that these things are not so pure; yet it takes not away the just use; for then we take away the cause of things. Then the conclusion of all is this, that of necessity, notwithstanding somewhat may be found fault with in all visible churches, some errors there may be; yet we ought to cleave to a visible church, because it hath been alway, and we ought to know it by these marks. If the word of God be taught there, then of necessity we must cleave to it. 'God added to the church such as should be saved,' Acts 2:47, to the visible church. Those that are saved must be saved in submission to the visible church. But these things I list not to be large in. This may give satisfaction.
第三件我观察到的事情，为了澄清这一点，为了更加建设性的事情，就是滥用并不能剥夺使用。疏忽使用或滥用并不能剥夺事物的真正用途。假设圣经被多种方式滥用，圣礼有许多附加物，这些事物并不那么纯净；然而，这并不剥夺正当使用；因为那样我们就剥夺了事物的原因。那么总的结论是，尽管所有可见教会中可能会有一些缺点，可能会有一些错误；然而，我们应该依附于一个可见的教会，因为它一直存在，并且我们应该通过这些标志来认识它。如果上帝的话在那里被教导，那么我们必须必然依附于它。“主将得救的人天天加给教会。”（使徒行传 2:47），加给可见的教会。那些得救的人必须在顺从可见的教会中得救。但我不打算详细讨论这些事情。这可能会给予满意。

Use 1. If this be so, that we ought to submit to the ordinance of God in the visible church, to come into the ark as it were (the visible church is called the ark), or else we must be drowned and perish, what shall we think then of those that are cast out of the church by excommunication (but that is for their good)? But their case is very ill, because they are cut off from the house and beauty of God. Their case is miserable. But it is worse with those that depart out of themselves, as apostates, &c. Some are cast out, some are apostates and go out. They fall away from the church of God to the Romish strumpet, to Babylon; being dazzled with the pomp of that church, not seeing the spiritual beauty of the ordinances of God with us. What think we of those that ought to join with visible congregations, that excommunicate themselves willingly, such as schismatics, and such profane separatists, that when they may, will not; partly because they will not have their consciences awaked, and partly because they will give liberty to the flesh to other things at that time. Some are cast out, and some go out, some excommunicate themselves. They are of the disposition of the devils, that will not be 'tormented before their time,' Mat. 8:29. They think they shall hear somewhat that will awake their conscience, and they are very unwilling to have conscience awaked, but they will have all their torment at once. All these are in a woeful condition. If the gracious presence of God be in the church above all other places in the world (as we see David desired 'to dwell in the house of God, that he might see the beauty of God') if there be a beauty in the divine ordinances, how miserable are those that are cast out, or that go out! that rent themselves from the church, or willingly excommunicate themselves like wild creatures? They are worse than Cain. He grieved when he was to depart the presence of God. He fell into a desperate temper. They are worse than he, that when they have the liberty of the ordinances of God, they go on in a wild licentious course, and neglect all means that God hath sanctified to bring them to heaven.
如果是这样的话，我们应该顺从上帝在可见教会中的规定，就像进入方舟一样（可见教会被称为方舟），否则我们就会被淹死和灭亡。那么，对于那些被逐出教会的人（但这是为了他们的好处），我们应该怎么想呢？但是他们的情况非常糟糕，因为他们被割断了与上帝的家和美的联系。他们的情况是可怜的。但是那些自己离开的人，如背教者等，情况更糟。有些人被逐出，有些人背教离开。他们背离了上帝的教会，去了罗马妓女、巴比伦；他们被那个教会的华丽所迷惑，没有看到我们这里上帝的属灵的规定的美。那些本应该加入可见的教会的人，他们自愿被逐出，如分裂者和那些亵渎的分离主义者，当他们可以的时候却不愿意；部分是因为他们不想被良心唤醒，部分是因为他们想在那个时候给予肉体其他事物的自由。有些人被逐出，有些人离开，有些人自我逐出。 他们的性情像魔鬼一样，不愿在时候未到之前受折磨（马太福音 8:29）。他们认为自己会听到一些会唤醒他们良心的东西，而他们非常不愿意让良心醒来，但他们将一次性地承受所有的折磨。所有这些人都处于可悲的境地。如果神的恩典存在于教会中，超过世界上其他任何地方（正如我们看到大卫渴望“住在神的殿中，瞻仰神的荣美”），如果神的圣礼中有美丽，那么那些被驱逐或离开的人是多么的可怜！他们像野兽一样自我放逐，自愿被逐出教会？他们比该隐还要糟糕。当他离开神的面前时，他感到悲伤。他陷入了绝望的状态。他们比他更糟糕，因为当他们有神的圣礼的自由时，他们却沉迷于放纵的生活方式，忽视了神所设立的一切途径，使他们走向天堂。

Use 2. But to come nearer, to make an use of trial, how shall we know whether we have benefit by, and whether we be truly in love with, the beauty of God's house or no, because many come hither? As in Noah's ark there were beasts that were clean and unclean, so there are many that come to the visible congregations; they are in the church (as excrements are in the body), but they are not of it.
使用 2。但是为了更接近，为了试用，我们如何知道我们是否从上帝的殿堂之美中获益，是否真正热爱它，因为许多人来到这里？就像挪亚的方舟中有洁净和不洁净的动物一样，许多人来到可见的聚会；他们在教堂里（就像排泄物在身体里一样），但他们并不属于其中。

To know therefore whether we come to purpose, and heartily love the beauty of God in his ordinances, and comforts and graces, as David did here or no, we may know it easily, for sight, as I said before, it works affection. We may know by our affection whether we see the excellency of God or no in his ordinances. There is no sense that stirs up affection answerable to sight; the affection of love especially.
因此，要知道我们是否达到了目的，是否真心热爱上帝在他的仪式、安慰和恩典中的美好，就像大卫在这里一样，我们可以很容易地知道，因为视觉，正如我之前所说，它会引发情感。我们可以通过我们的情感来判断我们是否在他的仪式中看到了上帝的卓越之处。没有任何感官能够激起与视觉相匹配的情感，尤其是爱的情感。

How shall we know that we love the ordinances of God?
我们如何知道我们爱上帝的法令？

That is an affection that of all others is least to be concealed. What we love we will boldly profess; we will joy and delight in it if we have it. You see how David joyed in the ordinance of God, how he danced before the ark. There was no joy that he had comparable. He preferred it before all other joy that he had whatsoever. It was a transcendent joy. And what we love and delight in we meditate much on. 'Oh how I love thy law! my meditation is on it continually,' Ps. 119:97. Our minds will run on it. Therefore we are exhorted to think of the word of God, to have it before our eyes, to have it written before us in our courses, that we may meditate upon it at home and abroad. Moses he gave those helps. Where there is love there is meditation. Those that love the good things of God, their minds will be often on them.
这是一种最不容隐藏的情感。我们会大胆地表达我们所爱的东西；如果我们拥有它，我们会感到喜悦和快乐。你看到大卫如何喜悦上帝的法令，如何在约柜前跳舞。没有任何其他喜悦可以与之相比。他将它置于他所拥有的一切喜悦之上。这是一种超然的喜悦。我们所爱和喜悦的东西，我们会经常思考。诗篇 119:97 说：“我何等爱慕你的律法，终日不住地思想。”我们的思维会围绕着它。因此，我们被劝告要思想上帝的话语，将其放在眼前，在我们的生活中写下来，这样我们就可以在家里和外面思想它。摩西给了这些帮助。有爱就有思考。那些爱上帝美好事物的人，他们的思想会经常围绕着它们。

Again, there will be zeal for the holy things of God. A man will not endure them to be disgraced, but he will have a good word to speak in the defence of God's ordinances, of holy things and religion. Those that suffer religion to be betrayed in the company of base carnal people, they have never seen the beauty of God's house; [they] that have not a word to say. Those that have seen God's beauty, and felt the comfort of the delights of God's house, they are able to justify it against all opposers whatsoever, that there is good to be taken and done there, by their own experience, by the comfort they have felt. They will be able to tell others what 'the Lord hath done for their souls,' Ps. 66:16, and in their souls, what graces they have been strengthened in, what comfort they have felt. They can discover this, and can justify all the ordinances of God from their own experience. Do not we see daily under the ordinance of God by weak men, the blind see, the spiritually deaf hear, the spiritually dumb be able to speak, to pray to God; the dead, those that are dead in sin, they receive life. Do not all these justify the excellency of God's ordinance, which gives spiritual life, and spiritual senses? Those therefore that have been dead in former time in sinful courses, and have found the power of God's Spirit with his ordinances, they are able to justify it. Those that are not able to justify these things by some experience, they never felt any good by them. By these and the like evidences, we may try the truth of our affection, whether we have seen this beauty or no to purpose.
再次，对于神圣的事物将会有热情。一个人不会容忍它们受到侮辱，而是会为上帝的法令、神圣的事物和宗教辩护。那些允许宗教在低级肉欲的人群中被背叛的人，他们从未见过上帝的殿堂之美；他们没有话可说。那些见过上帝的美丽，感受到上帝殿堂的慰藉的人，他们能够以自己的经历为一切反对者辩护，证明在那里有好处可得，有事可做。他们能够告诉别人“主为他们的灵魂所作的事”，诗篇 66:16，并在他们的灵魂中，他们被加强了哪些恩典，感受到了哪些慰藉。他们能够揭示这一点，并能够以自己的经历为上帝的一切法令辩护。难道我们不是每天都看到在上帝的法令下，由软弱的人所带领，瞎子看见，属灵的聋子听见，属灵的哑巴能够说话，向上帝祈祷；死人，那些在罪中已经死去的人，他们得到了生命。 这些难道不证明了上帝的命令的卓越性吗？它赋予了灵性生命和灵性感知。因此，那些曾经在罪恶的道路上死去，却在上帝的灵和命令中找到了力量的人，他们能够证明这一点。那些无法通过某种经历来证明这些事情的人，从未从中感受到任何好处。通过这些类似的证据，我们可以试验我们的感情是否真正看到了这种美丽。

Quest. If we find that we have little comfort and strength by the word of God, that we have not seen the beauty of it, what shall we do, what course shall we take?
如果我们发现在神的话语中得不到安慰和力量，没有看到它的美丽，我们应该怎么办，应该采取什么行动？

Ans. 1. Wait still. Wait still at the pool for the angel's stirring, John 5:4; for God at length will discover his power by his Spirit; he will discover his goodness, if not at the first, yet at length. Therefore let us use all sanctified means. And know this for a rule, that God's Spirit is an excellent worker. He will only work by his own instruments.
请耐心等待。在池塘旁静静等待天使的激动，约翰福音 5:4；因为上帝最终会通过他的圣灵展示他的能力；如果不是一开始，也会在最终展示他的善良。因此，让我们使用一切神圣的手段。要知道，上帝的圣灵是一位出色的工人。他只会通过他自己的工具来工作。

2. And come to the ordinances with a spirit of faith, because they are God's ordinances. God will discover himself in some excellency or other; he will discover some comfort and grace, somewhat that is useful to our souls to build us up to eternal life. Let us come with a particular faith that he will do so. Faith must answer God's promise. God hath promised, 'where two or three are met together in his name, he will be in the midst of them.' He hath made a promise to bless all his ordinances. Therefore let our particular faith answer God's ordinances. Lord, I go to thy house to hear thy word, to receive thy sacrament in thy fear, in reverence of thy majesty, and in a spirit of faith, I expect thee to make good thy own ordinance. This brings a marvellous efficacy with it. If we go with a particular faith, know that God will be as good as his word. This course we must take to see the beauty of the Lord.
2. 并以信心的心灵来参与仪式，因为它们是上帝的仪式。上帝将在某种卓越之中显现自己；他将显现一些安慰和恩典，一些对我们灵魂有益的东西，以建立我们的永生。让我们怀着特定的信心来参与，相信他会这样做。信心必须回应上帝的应许。上帝应许说，“无论两三个人在我的名里聚集，我就在他们中间。”他应许要祝福他的一切仪式。因此，让我们特定的信心回应上帝的仪式。主啊，我去你的殿中听你的道，以敬畏你的威严和信心的心灵领受你的圣礼，我期待你实践你自己的仪式。这将带来奇妙的效果。如果我们怀着特定的信心前去，相信上帝会如他所说的那样好，我们必须采取这种方式来看到主的美丽。

3. And then, as I said before, often let our thoughts be upon these spiritual excellencies. Let us balance and weigh things in our thoughts. Love comes from judgment, love comes from an esteem of things, of the goodness of things, and that comes from a right judgment. Let us therefore labour to have a right judgment of things to be as they are. Solomon was the wisest man, next to him that was God-man, that ever was, and he knew what spiritual things were, and what all other things in the world were, and what verdict doth he give? This is the whole man, 'to fear God and keep his commandments, Eccl. 12:13. And how doth he commend wisdom in Prov. 8:1, seq. All precious things are nothing in comparison of the wisdom of God's word. But what saith he of other things? He that had run through all things by experience, and thought to extract the quintessence of all that the creature could give, he saith they were but 'vanity and vexation of spirit,' Eccles. 1:2; trust my experience. Therefore let us be able to lay in the balance the good that we get or may get by the blessed ordinances of God, with other things whatsoever. Oh the beauty and excellency of spiritual things, it is above all other beauty whatsoever! Alas! what is outward beauty? it is but a lump of well-coloured earth.* What is gold, and all the lustre of it? It is but earth refined. And what are all honours and goodly delights that way? It is but a puff of smoke, it is nothing; in one word, it is vanity, and experience proves this every day. Oh! but the 'word of the Lord endureth for ever,' 1 Pet. 1:25, that is, the comforts, and the privileges that we have by the word of God, they endure for ever; and then more especially the comfort of them when outward comforts fail most, even upon our deathbed. When conscience is awakened then, and hath presented to it the former life, and the guilt of many sins, what will comfort a man then? his goodly apparel, or his goodly feature, or his great place and honour? (Perhaps these will increase his grief as they have been instruments of sin.) Oh no; this will do him good. Such a comfort I heard in such a sermon; such good things I heard read, and such good things come to my mind; such experience I have of God's Spirit working at such and such a time; these will testify that God's Spirit went with his ordinance to fasten somewhat on my soul, and they will comfort when nothing else will.
然后，正如我之前所说的，经常让我们的思想集中在这些精神上的优点上。让我们在思想中权衡和衡量事物。爱来自判断，爱来自对事物的尊重，对事物的善良的尊重，这来自于正确的判断。因此，让我们努力拥有正确的判断，使事物如实存在。所罗门是最聪明的人，除了那位神人之外，他知道什么是属灵的事物，以及世界上的其他事物，他做出了什么评价？这就是完整的人，“敬畏神，遵守他的诫命”（传道书 12:13）。他在箴言 8:1 中如何称赞智慧，接下来是什么？所有宝贵的东西与神的话语的智慧相比都是无足轻重的。但他对其他事物有什么说法？他曾通过经验了解了所有事物，并试图提取出所有受造物能够给予的精华，他说它们只是“虚空而又虚空，一切都是虚空”（传道书 1:2）；相信我的经验。因此，让我们能够将我们通过神的祝福的仪式所得到或可能得到的好处与其他任何事物进行权衡。 哦，属灵之物的美丽和卓越，超越一切其他美丽！唉！外在的美丽是什么？只是一块色彩艳丽的土地。黄金和它所有的光彩又是什么？只是经过提炼的土地。所有的荣誉和美好的享受又是什么？只是一团烟雾，一无所有；总之，虚无，每天的经验都证明了这一点。哦！但是“主的话是永存的”（彼得前书 1:25），也就是说，我们通过神的话语所拥有的安慰和特权是永恒的；尤其是在外在的安慰最缺乏的时候，甚至在我们临终的时刻。当良心被唤醒时，被呈现出以前的生活和许多罪孽的罪恶，那时什么能安慰一个人呢？他华丽的服饰，或者他英俊的容貌，或者他的高位和荣誉？（也许这些会增加他的痛苦，因为它们曾经是犯罪的工具。）哦不，这些都对他没有好处。 在这样一篇布道中，我听到了如此的安慰；我听到了如此美好的事情，我的心中涌现出如此美好的思绪；我在某个特定的时刻经历了上帝的圣灵的工作；这些将证明上帝的圣灵随着他的仪式而来，将某种东西牢牢地扣在我的灵魂上，当其他一切都无法安慰时，它们将给予我安慰。

Let us oft compare all other things with the beauty of God, and his ordinances, as if all were nothing to them. Thus holy Moses, he saw a beauty and a glory in the despised people of God that made brick; he saw they were the people that God set his delight on, and that the church of God was there. When he saw that, he despised all the glory of Pharaoh's court, and accounted the worst thing in religion, 'the reproach and shame,' better than all the pleasures of sin, Heb. 11:23. Beloved, the bitterest things in the ordinance of God are better than any worldly thing. What is the bitterest thing in the ordinance of God? Reproofs! They are as precious balm. If the ordinance of God meet with our particular sins, and tell us, and discover to us what an enemy it is, that it will be the bane of our souls if we live in it, and it send us away to look to ourselves, this will be as a precious balm; our souls will come to be saved by it. And if for religion we suffer reproach and shame, it will be as a crown, as holy Moses accounted the reproach of Christ better than the treasures of Egypt, Heb. 11:26. If the worst and bitterest things in God's ordinance be so sweet, what are the best things of all? The comforts of religion. What is the peace of conscience and joy in the Holy Ghost, and eternal glory in heaven? What are the excellencies of religion, when the shame and disgrace are to be preferred before all other things whatsoever?
让我们经常将其他事物与上帝的美和祂的命令相比较，仿佛其他一切都不值一提。因此，圣洁的摩西看到了上帝所喜悦的被藐视的百姓的美和荣耀，他看到了上帝的教会在那里。当他看到这一点时，他轻视了法老宫廷的一切荣耀，认为宗教中最糟糕的事情，“耻辱和羞辱”，比一切罪恶的快乐都要好，希伯来书 11:23。亲爱的，上帝的命令中最苦涩的事物比任何世俗的东西都要好。上帝的命令中最苦涩的是什么？责备！它们就像宝贵的香膏。如果上帝的命令与我们的个人罪恶相遇，告诉我们并揭示给我们它是多么的敌对，如果我们继续生活在其中，它将成为我们灵魂的毒药，它会让我们离开并自省，这将成为宝贵的香膏；我们的灵魂将因此得救。如果因为宗教而遭受耻辱和羞辱，它将成为一顶王冠，就像圣洁的摩西认为基督的羞辱比埃及的财富更好，希伯来书 11:26。 如果上帝的旨意中最糟糕和最苦涩的事情如此甜美，那么最好的事情又是什么呢？宗教的安慰。良心的平安和圣灵的喜乐，以及天堂的永恒荣耀是什么？当羞耻和耻辱被认为比其他任何事情都更重要时，宗教的卓越之处又是什么呢？

So blessed St Paul, he weighed things after this fashion. He was an excellent man, and had excellent privileges to glory in. Oh but, saith he, I account all 'dung and dross' in comparison of the excellent knowledge of Christ that he had, Phil. 3:8. Our blessed Saviour, that was the most able of all to judge, he would have all 'sold for the pearl,' that is, for the field where the pearl is (e), to buy that, to get the ordinances of God. He accounts him a wise man that will sell all for that. And when Martha and Mary entertained him, Mary sat at his feet to hear him expound the truth of God; 'she chose the better part,' Luke 10:42, saith Christ. If we will believe him 'in whom all the treasures of wisdom are,' in his judgment, 'Mary chose the better part;' 'One thing is necessary,' saith he. He justified David's choice, 'One thing have I desired;' and saith Christ, 'One thing is necessary.' All things in comparison of that are not necessary; they may well enough be spared. Thus we see how we may come to love God in his ordinances, and to see the 'beauty of holiness,' the beauty of God in his sanctuary.
如此有福的圣保罗，他以这种方式权衡事物。他是一个优秀的人，拥有优秀的特权可以夸耀。哦，但是，他说，与他所拥有的基督的卓越知识相比，我认为一切都是“粪土和渣滓”，腓立比书 3:8。我们有福的救主，他是所有人中最有能力判断的，他希望一切都“为了这颗珍珠”而出售，也就是为了那块珍珠所在的田地，以购买上帝的教导。他认为那个愿意为此而出售一切的人是明智的。当玛大和马利亚招待他时，马利亚坐在他脚前听他解释上帝的真理；耶稣说：“她选择了更好的一部分”，路加福音 10:42。如果我们相信他，“智慧的宝藏都在他里面”，在他的判断中，“马利亚选择了更好的一部分”；他说：“有一件事是必需的。”他证明了大卫的选择，“我所渴望的只有一件事”；耶稣说：“只有一件事是必需的。”与此相比，其他一切都不是必需的；它们可以被很好地省略。因此，我们看到了如何在上帝的教导中爱上帝，并在他的圣所中看到“圣洁的美丽”，上帝的美丽。

4. And because there are two things needful to see a beauty, an object revealed, and a sight, let us desire God to reveal himself in his ordinances to us more and more, and desire him to give us spiritual eyes more and more to see him. Sometimes he hides himself in his ordinances, that we cannot see the beauty of things. Let us therefore desire him to reveal himself, to take away that veil that is between us and holy things, and between us and grace, and comfort, that he would take away that spiritual veil, and reveal himself to us, and shine on us in Christ, that he would manifest his love to us, and give us spiritual eyes to see him.
4. 因为要看到美丽需要两个条件，一个是揭示的对象，一个是视觉，让我们渴望上帝在他的仪式中越来越多地向我们揭示自己，并渴望他给予我们越来越多的属灵眼睛来看见他。有时他会隐藏在他的仪式中，我们无法看到事物的美丽。因此，让我们渴望他揭示自己，除去我们与圣物、恩典和安慰之间的那层面纱，除去属灵的面纱，向我们揭示自己，并在基督里照耀我们，让他向我们显明他的爱，并给予我们属灵的眼睛来看见他。

Prayer is an excellent means before we come; and when we are there, and oft in attending on the ordinances, let us lift up our hearts to God to reveal his truths to us.
祈祷是我们来之前的一个很好的方式；当我们在那里时，经常在参与仪式时，让我们把心思举向上帝，让他向我们启示他的真理。

There are many veils between us and holy things. Let us desire God to take them all away—of error, and ignorance, and unbelief—and to shine so clearly to us by his Spirit, that we may see him more clearly. And objects have a special influence when they are clearly discerned. Now a man may more clearly see and feel God at peace with him by the Spirit, and clearly see and feel the comfort of forgiveness of sins, and of any promise that is unfolded; and it hath a marvellous influence upon the affections, to comfort and to breed peace and joy. And that is one sign that we profit by the ordinance of God, when it is so with us; when we find an influence from the things, upon our daily prayers, to work peace and comfort, and spiritual strength against temptations and corruptions. All in the ordinance is by the power of the Spirit. Therefore we are to pray to God that he would join his Holy Spirit, that he would reveal his secrets to us, and with revelation work an influence into our souls, that there may be a distilling of grace and comfort through the ordinances to our souls. Prayer must accompany the ordinances; because the ordinance of itself is an empty thing unless the Spirit accompany it.
我们与神圣之物之间有许多面纱。让我们渴望上帝将它们全部除去-错误、无知和不信仰-并且通过他的圣灵清晰地照亮我们，使我们能更清晰地看到他。当事物被清晰辨认时，它们会产生特殊的影响力。现在一个人可以通过圣灵更清晰地看到并感受到上帝与他和平相处，清晰地看到并感受到罪恶得到宽恕的安慰，以及任何被揭示的应许；这对情感有着奇妙的影响，能够安慰并培养平安和喜乐。当我们在神的仪式中有这样的经历时，这是我们从上帝的命令中受益的一个迹象；当我们发现事物对我们的日常祷告产生影响，使我们在诱惑和腐败面前获得平安、安慰和属灵的力量时。仪式中的一切都是通过圣灵的能力。因此，我们要向上帝祈求，他会赐给我们他的圣灵，他会向我们启示他的秘密，并通过启示在我们的灵魂中产生影响，使恩典和安慰通过仪式流淌到我们的灵魂中。 祈祷必须伴随着仪式；因为仪式本身是空洞的，除非有圣灵的陪伴。

To stir us up a little to this, more and more to see the beauty of God in his ordinances, to see the glory of God, as the Scripture speaks—indeed God is not only delightful and beautiful, but glorious in his ordinances; and the ark is called the 'glory of God,' Exod. 40:34; and the knowledge of God in Christ it is a glorious knowledge, and the gospel is called a 'glorious gospel,' 1 Tim. 1:11—this will only* make us truly glorious. These things, they put a glory upon our souls. St Paul calls it 'the glorious grace,' Eph. 1:6. What a glorious thing is it when, by the ordinance of God, a weak man shall have power against the strong devil, against all the 'gates of hell,' Mat. 16:18; when a poor creature, 'flesh and blood,' by some virtue distilled through the ordinance by the Spirit of God, shall have such a strong faith in the promise of forgiveness of sins; such a faith in the promise that all such turn to his good; that God is reconciled to him in Christ; that all the gates of hell shall not prevail over a weak soul. And what a glorious grace is it when, by the use and attendance upon the ordinance of God, a poor soul shall have strength over these corruptions and sins that others are slaves to, and cannot get the victory over, that when they see the spiritual beauty in God's ordinances, they grow out of taste with all other things that others are besotted with, that are of more excellent natural parts than they, what a glory of grace is this! Therefore let us with all fear and reverence attend upon the ordinances of God, that God may be glorious in us by his Spirit, and strengthen us against Satan and our beloved corruptions.
为了激励我们更多地在神的仪式中看到神的美丽，看到神的荣耀，正如圣经所说-神不仅仅是令人愉快和美丽的，而且在他的仪式中是荣耀的；约柜被称为“神的荣耀”，出埃及记 40:34；在基督里认识神是一种荣耀的认识，福音被称为“荣耀的福音”，提摩太前书 1:11-这只会使我们真正荣耀。这些事情给我们的灵魂带来了荣耀。圣保罗称之为“荣耀的恩典”，以弗所书 1:6。当一个虚弱的人通过神的仪式对抗强大的魔鬼，对抗所有“地狱的门”，马太福音 16:18；当一个贫穷的人，“血肉之躯”，通过圣灵通过仪式注入的某种力量，对于赦免罪孽的应许有如此坚定的信心；对于所有这样的转变对他有益；上帝在基督里与他和好；所有地狱的门都不能战胜一个软弱的灵魂，这是多么荣耀的事情。 当一个贫穷的灵魂通过使用和参与上帝的仪式，对那些他人无法战胜的败坏和罪恶有力量，那是多么荣耀的恩典啊！当他们看到上帝的仪式中的属灵之美时，他们对其他人迷恋的一切事物失去了兴趣，即使那些人拥有比他们更出色的天赋，这是多么荣耀的恩典啊！因此，让我们怀着敬畏和敬重之心参与上帝的仪式，让上帝的灵在我们身上荣耀，并加强我们对抗撒旦和我们心爱的败坏。

2. And let us know what our souls were made for. What are our souls more for than to dwell in the meditation of the beauty of God? What are our souls made for, but for excellent things? and what is excellent but in God's ordinances? Is the soul made to study debates and jars between man and man in our particular callings? Is the soul made to get a little wealth, that we shall leave perhaps to an unthrifty generation after? Are our souls, that are the most excellent things under heaven (the world is not worth a soul; they are the price of the blood of the Son of God; in his judgment the world is not worth a soul), are they for these things? No. They are for union and communion with God in his ordinances, to grow in nearer communion with God by his Spirit, to have more knowledge and affection, more love and joy and delight in the best things daily. Our souls are for these things that will make us gracious here, and glorious for ever after in heaven.
让我们知道我们的灵魂是为了什么而存在。我们的灵魂除了沉浸在上帝的美的沉思中，还有什么更重要的事情呢？我们的灵魂是为了卓越的事物而存在的吗？而什么是卓越的事物呢？不就是在上帝的旨意中吗？难道灵魂是为了研究人与人之间的争论和冲突而存在的吗？难道灵魂是为了获得一点财富，然后将其留给可能是不节俭的后代吗？我们的灵魂是天下最卓越的事物（世界不值得一颗灵魂；它们是上帝之子的血的代价；在他的判断中，世界不值得一颗灵魂），难道它们是为了这些事情而存在的吗？不是的。它们是为了与上帝在他的旨意中联合和交流，通过他的圣灵与上帝更亲近，每天对最好的事物有更多的知识和感情，更多的爱、喜悦和享受。我们的灵魂是为了这些事情而存在的，这些事情将使我们在这里获得恩典，在天堂中永远荣耀。

It is a great deordination,* when we study and care only for earthly things, and have slight conceits of those things that are incomparably the best things, in the judgment of God and of Christ himself, and of Solomon, and of all good men.
当我们只关注世俗的事物，并对那些在上帝、基督自己、所罗门和所有善良人的判断中无可比拟的最好的事物持轻蔑态度时，这是一种极大的混乱。

3. And the rather let us be stirred up to affect these things, lest God depart from us. The glory of God departed out [of] the temple before the destruction of Jerusalem, Ezek. 11:23; so the glory of God, that is, a visible sign of his glory, it departs from a church; the beauty and excellency of God departs when we esteem them not. And if anything in the world make God to leave a church, as he left the Jews, and as he may leave any particular church (he will alway have a catholic church in the world; but he is not tied to England or France, or any country), if anything move him to this, it is because there is not a prizing of the heavenly things we have; of the blessed liberty we have to meet God in his ordinances; that we have not a care to improve these ordinances, to get grace and comfort against the evil day. For however we esteem these things, God sets a high price on them; and if we do not, God will deprive us of them, or of the power and beauty of them. Therefore as we desire God to continue his ordinances, and his blessing, and power in his ordinances, let us improve them the best way to get grace and comfort. He hath made a great progress in religion, that hath gotten a high esteem and a sanctified judgment of the best things. Though perhaps he find himself dull and dead, and complain of it, yet when God shines so far that he is able to approve, and to justify the best things, that they touch his affections so much, that the bent of his soul is that way, and he cannot be long without them, and he finds much comfort by them, though it be joined with much corruption, these things argue a good temper and frame of soul.
3. 让我们被激励起来去关心这些事情，以免上帝离开我们。上帝的荣耀在耶路撒冷被毁灭之前离开了圣殿，以西结书 11:23；同样，上帝的荣耀，也就是他荣耀的可见标志，会离开一座教堂；当我们不重视他们时，上帝的美丽和卓越也会离开。如果世界上的任何事情让上帝离开一座教堂，就像他离开犹太人一样，他也可能离开任何一个特定的教堂（他将始终在世界上有一个普世教会；但他并不局限于英国、法国或任何一个国家），如果有什么事情促使他这样做，那是因为我们没有珍视我们所拥有的天上的事物；没有珍视我们在他的仪式中与上帝相会的幸福自由；我们没有努力利用这些仪式，以在邪恶的日子里获得恩典和安慰。因为无论我们如何看重这些事物，上帝都对它们评价很高；如果我们不珍视，上帝将剥夺我们它们，或者剥夺我们对它们的力量和美丽的体验。因此，正如我们渴望上帝继续他的仪式、他的祝福和他的仪式中的力量一样，让我们以最好的方式利用它们来获得恩典和安慰。 他在宗教方面取得了很大的进步，获得了对最好的事物的高度尊重和神圣的判断。虽然他可能觉得自己迟钝和无生气，并抱怨这一点，但当上帝如此明亮以至于他能够赞同和证明最好的事物，以至于它们触动他的情感，以至于他的灵魂倾向于这个方向，他不能长时间没有它们，并且他通过它们找到了很多安慰，尽管这些事物与很多腐败相伴，但这些事物表明了一个良好的心灵状态和构造。

And of all other dispositions of soul, let us preserve that spiritual disposition of soul, whereby our soul is fitted to the things themselves. The things of God's Spirit are holy and excellent, when there is such a taste and relish wrought in the soul suitable to the things. There is a happy combination then. We may know there is a powerful work of the things upon the soul, for all grace wrought by the things of God, we may know it when the soul hath a suitable relish of them, and longs after them, and delights in them, and improves them to the best; and such a soul never wants evidence of a good Christian. Ask a Christian what is the best evidence of salvation, and that you belong to God? 'My sheep hear my voice,' John 10:4, saith Christ, 'and as children new born, desire the sincere milk of the word, that ye may grow thereby,' 1 Pet. 2:2. A man may know he is a true child of the church if he desire the sincere milk of the word, to grow better and more holy and comfortable. If he delight in the voice of God in the ministry, and so be affected to the truth and ordinances of God, it is a comfortable character of a good Christian. There are more hidden evidences sometimes, but this for an ordinary evidence is a good one and comfortable. David marvellously comforted himself with this. 'Oh! how do I love thy law,' Ps. 119:97. Oh! that we could say as he did, 'Oh how do I love thy law, and love thy truth,' that we could wonder at our own affections, that we could delight in this beauty of God, as David saith here, 'One thing have I desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord,' &c.
让我们保持灵魂的那种适应事物本身的精神状态，对于灵魂来说，上帝的事物是神圣而卓越的，当灵魂中有一种适合这些事物的品味和滋味时。那时就会有一种幸福的结合。我们可以知道事物对灵魂的有力作用，因为上帝的事物所产生的一切恩典，当灵魂对它们有适当的品味，并渴望它们，并以最好的方式利用它们时，我们可以知道它们。这样的灵魂永远不会缺乏成为一个好基督徒的证据。问一个基督徒什么是拯救的最好证据，以及你是否属于上帝？基督说：“我的羊听我的声音”（约翰福音 10:4），彼得前书 2:2 说：“就如新生的婴孩，切慕那纯净的灵奶，使你们因此渐长，以致得救。”一个人可以知道自己是教会真正的儿女，如果他渴望那纯净的灵奶，以变得更好、更圣洁、更舒适。如果他喜欢上帝在事工中的声音，并对上帝的真理和圣礼感兴趣，那就是一个好基督徒的令人欣慰的特征。 有时候还有更多隐藏的证据，但对于一般的证据来说，这是一个很好的证据，令人舒适。大卫以此极为安慰自己。“哦！我是多么爱你的律法啊，”诗篇 119:97。哦！但愿我们能像他一样说，“哦！我是多么爱你的律法，爱你的真理”，愿我们能对自己的感情感到惊讶，愿我们能喜悦于上帝的美，正如大卫在这里所说，“有一件事，我曾求耶和华，我仍要寻求：就是一生一世住在耶和华的殿中，瞻仰他的荣美。”

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A Breathing After God by Richard Sibbes, Copyright © 2019
《追求上帝的呼吸》（Richard Sibbes 著，版权所有 © 2019）

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