Union with Christ:
与基督合一

Expository Sermons on Song of Solomon 4:16-6:3
《雅歌》4:16-6:3 的讲道稿

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

* Original title page:—
原始标题页：—

BOWELS
肠子

OPENED,
打开的

OR

A DISCOVERY OF THE
一项发现

Neere and deere Love, Union and Communion betwixt Christ and the Church, and consequently betwixt Him and every beleeving soul.
亲爱的爱，基督与教会之间的团结与交流，以及因此而存在于祂与每个信靠祂的灵魂之间的关系。

Delivered in divers Sermons on the Fourth Fifth and Sixt Chapters of the CANTICLES.
在《雅歌》的第四、第五和第六章中进行的多种讲道中传达的信息。

By that Reverend and Faithfull Minister of the Word, DOCTOR SIBS, late Preacher unto the Honourable Societie of Grayes Inne, and Master of Katharine Hall in Cambridge.
由那位虔诚的牧师和信仰之人，剑桥大学凯瑟琳学院的校长，前格雷斯法学院尊贵社团的传道者西布斯博士所著。

Being in part finished by his owne pen in his life time, and the rest of them perused and corrected by those whom he intrusted with the publishing of his works.
部分由他自己在生前完成，其余部分由他委托出版他作品的人审阅和修正。

CANT.4:10

Thou hast ravished my heart, my Sister, my Spouse: thou hast ravished my heart with one of thine eyes, and with one chaine of thy necke.
你夺走了我的心，我的姐妹，我的妻子：你用你的一只眼睛和你的一条项链夺走了我的心。

LONDON
伦敦

Printed by G. M. for George Edwards in the Old Baily in Greene-Arbour at the signe of the Angell, MDCXXXIX.
在格林阿伯的老贝利，天使招牌下，由 G. M.为乔治·爱德华兹印刷，MDCXXXIX 年。

HONORATISSIMO DOMINO,
尊敬的先生，

DOMINO EDWARDO VICE-COMITI MANDEVILLE,*
多米诺·爱德华多·副伯爵·曼德维尔，

QUEM, UT VERÆ NOBILITATIS DELICIAS, CANDORIS NIVEM, IN RES CHRISTI, ET ALIORUM COMMODA EFFUSISSIMUM, SUSPICIMUS, COLIMUS; UNAQUE CONCIONES HAS IN CANTICA POSTHUMAS IN AMORIS GRATIAM QUO AUTHOREM IPSE COMPLEXUS EST NOSTRÆQUE IN DNEM ILLIUS MERITISSIMÆ OBSERVANTIÆ TESTIMONIUM
我们敬仰那位真正高贵的人，像纯洁的雪一样，对基督的事工和他人的利益充满热情；我们一起将这些讲道转化为后世的赞美歌，以表达我们对作者和他最值得尊敬的奉献的敬意

D.D.

THOMAS GOODWIN.
托马斯·古德温。

PHILIPPUS NYE.
菲利普斯·尼耶。

TABLE OF CONTENTS
目录

Prefatory Note
前言说明

To the Christian Reader, by John Dods
致基督教读者，约翰·多兹著

Introductory Sermon: Cant. 5:1
引言讲道：雅歌 5:1

The Second Sermon: Cant. 5.1
第二篇讲道：雅歌 5.1

The Third Sermon: Cant. 5:1,2
第三篇讲道：雅歌 5:1,2

The Fourth Sermon: Cant 5:2
第四篇讲道：雅歌 5:2

The Fifth Sermon: Cant 5:2
第五篇讲道：雅歌 5:2

The Sixth Sermon: Cant 5:2
第六篇讲道：雅歌 5:2

The Seventh Sermon: Cant. 5:3

The Eighth Sermon: Cant : 5: 2, 3
第八讲：雅歌：5:2, 3

The Ninth Sermon: Cant: 5:6
第九篇讲道：雅歌：5:6

The Tenth Sermon: Cant 5:6
第十篇讲道：雅歌 5:6

The Eleventh Sermon: Cant 5:6, 7
第十一篇讲道：雅歌 5:6, 7

The Twelfth Sermon: Cant 5:7
第十二篇讲道：雅歌 5:7

The Thirteenth Sermon: Cant: 5:7,8
第十三篇讲道：雅歌：5:7,8

The Fourteenth Sermon: Cant 5: 9, 10
第十四篇讲道：雅歌 5:9, 10

The Fifteenth Sermon: Cant. 5: 9. 10
第十五篇讲道：雅歌 5:9.10

The Sixteenth Sermon: Cant. 5: 5:10, 11, 12, 13
第十六篇讲道：雅歌 5:5:10, 11, 12, 13

The Seventeenth Sermon: Cant. 5:13
第十七篇讲道：雅歌 5:13

The Eighteenth Sermon: Cant. 5: 16, 6:1,2
第十八篇讲道：雅歌 5:16，6:1,2

The Nineteenth Sermon: Cant. 6:3
第十九篇讲道：雅歌 6:3

The Twentieth Sermon: Cant. 6:3
第二十篇讲道：雅歌 6:3

NOTE
注意

The expository sermons which compose the treatise, originally entitled, in the quaint phraseology of the age, 'Bowels Opened,' (no doubt derived from the Hebraic idea of the seat of the affections being in the 'bowels,' Cant. 5:4; and compare 1 John 3:17) passed through three editions, as follows:—
这篇论文由一系列解说性布道组成，最初的标题是“打开的肠子”（毫无疑问源自希伯来文中情感所在之处为“肠子”的概念，参见《雅歌》5:4 和约翰一书 3:17），经历了三次版本的修订，如下所示：

(a) 1st edition, 4to, 1639.
第一版，4to，1639 年。

(b) 2d edition, 4to, 1641. There is no intimation of its being a '2d edition;' but it really was so. The pagination is wholly different from a.
（b）第二版，4to，1641 年。没有提到它是“第二版”，但实际上确实是。页码与 a 完全不同。

(c) 3d edition, 4to, 1648. This is designated '3d edition,' and the pagination differs from a and b. Prefixed to it is a portrait of Sibbes, ætat 58. Underneath it are these lines, without signature or initial:
（c）第三版，4to，1648 年。这被标注为“第三版”，页码与 a 和 b 不同。它的前面有一幅 58 岁的 Sibbes 的肖像。下面是这些行，没有签名或首字母。

'Thy learning, meekness, wisedome, heavenly minde,
你的学识、温和、智慧、天赋的心灵，

Soe full of love, soe zealous, soe discreete,
如此充满爱意，如此热情，如此谨慎，

Thy works, ye Church, yea Heaven, where they doe finde
你的作品，教会，是的，天堂，他们在那里找到

A crowne—declare, for earth they were not meete.
一个王冠——宣告，因为它们不适合大地。

Whoe, slighting thee, himselfe preferrs before,
轻视你的人，他自己更看重自己

Let him gett to thee,—he shall then know more.'
让他接近你，他将会知道更多。

Our text follows a, with comparison of b and c for correction of misprints. Its title-page is given below.* G.
我们的文本遵循 a，通过比较 b 和 c 来纠正印刷错误。其标题页如下所示。* G.

TO THE CHRISTIAN READER
致基督教读者

THE perusal of this book being committed unto me by an ancient and a faithful friend of mine, I found it, I confess, so full of heavenly treasure, and such lively expressions of the invaluable riches of the love of Christ towards all his poor servants that sue and seek unto him, that I sent unto the godly and learned author, earnestly entreating him to publish the same, judging it altogether unmeet that so precious matter should be concealed from public use: when he excused himself, by undervaluing his own meditations; but withal signified his desire of the church's good, if by anything in his works it might never so little be promoted. I could not but declare myself in recommending this treatise as a very profitable and excellent help both to the understanding of that dark and most divine Scripture, and also to kindle in the heart all heavenly affections unto Jesus Christ.
这本书被一位古老而忠诚的朋友托付给我阅读，我发现它确实充满了天上的宝藏，以及对基督对所有苦苦寻求他的仆人的无价之爱的生动表达。因此，我向这位虔诚而有学问的作者发去了请求，恳请他出版这本书，因为我认为这样珍贵的内容不应该被隐藏起来，而应该让公众使用。他以贬低自己的思考为借口拒绝了我的请求，但同时表示他希望他的作品能对教会的福音事工有所帮助，即使只是一点点。我不得不推荐这本论著，因为它对于理解那些晦涩而神圣的经文，以及激发心中对耶稣基督的一切天上的感情，都是非常有益和优秀的帮助。

It is well known how backward I am and ever have been to cumber the press, but yet I would not be guilty in depriving the dear children of God of the spiritual and sweet consolations which are here very plentifully offered unto them.
众所周知，我一直以来都很落后，从不愿意给新闻界添麻烦，但我也不愿意有罪过，剥夺上帝的亲爱子女们在这里丰富地提供给他们的属灵和甜蜜的安慰。

And the whole frame of all these sermons is carried with such wisdom, gravity, piety, judgment, and experience, that it commends itself unto all that are godly wise; and I doubt not but that they shall find their temptations answered, their fainting spirits revived, their understandings enlightened, and their graces confirmed, so as they shall have cause to praise God for the worthy author's godly and painful labours. And thus desiring the Father of all mercies and the God of all comfort to bless this work to the consolation and edification of those that seek his favour and desire to fear his holy name, I rest
所有这些讲道的整个框架都以智慧、庄重、虔诚、判断力和经验来进行，这使得它自己得到了所有虔诚智慧的人的认可；我毫不怀疑，他们将发现自己的诱惑得到了回应，他们疲惫的精神得到了复苏，他们的理解得到了启迪，他们的恩典得到了巩固，以至于他们将有理由为这位值得尊敬的作者的虔诚和辛勤劳动赞美上帝。因此，我希望万恩之父和安慰之神能够祝福这个作品，使那些寻求他的恩惠并渴望敬畏他的圣名的人得到安慰和建立，我就此停笔。

Thine in Jesus Christ,
在耶稣基督里属于你的

J[OHN] DOD.*
约翰·多德。

Union With Christ
与基督合一

SERMON I
讲道一

I am come into my garden, my sister, my spouse: I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.—CANT. 5:1.
我进入了我的园子，我的姐妹，我的配偶：我已经吃了我的蜂蜜和蜜蜂巢；我已经喝了我的酒和牛奶：朋友们，请吃吧；亲爱的，请喝吧，喝得饱饱的。-雅歌 5:1。

OTHER books of Solomon lie more obvious and open to common understanding; but, as none entered into the holy of holies but the high priest, Lev. 16:2, seq., and Heb. 9:7, so none can enter into the mystery of this Song of songs, but such as have more near communion with Christ. Songs, and specially marriage songs, serve to express men's own joys, and others' praises. So this book contains the mutual joys and mutual praises betwixt Christ and his church.
所罗门的其他书更明显，更容易被普通人理解；但是，正如只有大祭司才能进入至圣所一样，（利未记 16:2，希伯来书 9:7），只有与基督有更亲密的交流的人才能进入这首《雅歌》的奥秘。歌曲，尤其是婚礼歌曲，用来表达人们自己的喜悦和对他人的赞美。因此，这本书包含了基督和他的教会之间的相互喜悦和相互赞美。

And as Christ and his church are the greatest persons that partake of human nature, so whatsoever is excellent in the whole world is borrowed to set out the excellencies of these two great lovers.
基督和他的教会是最伟大的人类存在，因此世界上所有卓越之处都被借用来描述这两位伟大的恋人的卓越之处。

It is called 'Solomon's Song,' who, next unto Christ, was the greatest son of wisdom that ever the church bred, whose understanding, as it was 'large as the sand of the sea,' 1 Kings 4:29, so his affections, especially that of love, were as large, as we may see by his many wives, and by the delight he sought to take in whatsoever nature could afford. Which affection of love, in him misplaced, had been his undoing, but that he was one beloved of God, who by his Spirit raised his soul to lovely objects of a higher nature. Here in this argument there is no danger for the deepest wit, or the largest affection, yea, of a Solomon, to overreach. For the knowledge of the love of Christ to his church is above all knowledge, Eph. 3:19. The angels themselves may admire it, though they cannot comprehend it. It may well, therefore, be called the 'Song of Solomon;' the most excellent song of a man of the highest conceit* and deepest apprehension, and of the highest matters, the intercourse betwixt Christ, the highest Lord of lords, and his best beloved contracted spouse.
它被称为《所罗门之歌》，他是除基督之外，教会所孕育的最伟大的智慧之子，他的理解力“如同海边的沙一样广大”（列王记上 4:29），他的感情，尤其是爱的感情，也是如此广大，我们可以从他的众多妻子和他对自然所能提供的一切的喜爱中看出来。他对爱的感情，虽然放错了地方，本来可能会导致他的失败，但他是上帝所爱的人，上帝通过他的灵将他的灵魂提升到更高层次的可爱对象。在这个论题中，最聪明的才智或最广大的感情，甚至是所罗门，都不会有危险。因为对基督对教会的爱的认识超越一切认识（以弗所书 3:19）。即使天使们不能理解，他们也会对此感到惊叹。因此，它可以被称为《所罗门之歌》；这是一首最卓越的歌曲，来自一个最高深的思想和最深刻的理解力的人，关于基督，最高的主宰之一，与他最亲爱的新娘之间的交往。

There are divers things in this song that a corrupt heart, unto which all things are defiled, may take offence; but 'to the pure all things are pure,' Titus 1:15. Such a sinful abuse of this heavenly book is far from the intention of the Holy Ghost in it, which is by stooping low to us, to take advantage to raise us higher unto him, that by taking advantage of the sweetest passage of our life, marriage, and the most delightful affection, love, in the sweetest manner of expression, by a song, he might carry up the soul to things of a heavenly nature. We see in summer that one heat weakens another; and a great light being near a little one, draws away and obscures the flame of the other. So it is when the affections are taken up higher to their fit object; they die unto all earthly things, whilst that heavenly flame consumes and wastes all base affections and earthly desires. Amongst other ways of mortification, there be two remarkable—
这首歌中有许多事情可能会冒犯一个腐败的心灵，因为一切都被玷污了，但是“对于纯洁的人，一切都是纯洁的”（提多书 1:15）。这本天上的书被这样罪恶地滥用，远离了圣灵在其中的意图，圣灵低头向我们，以便利用我们的婚姻和最令人愉悦的感情——爱情的最甜蜜的方式，通过一首歌，他可以将灵魂带到天上的事物。我们在夏天看到，一个热量削弱了另一个热量；一个大的光源靠近一个小的光源，会吸引并遮蔽另一个的火焰。当感情被提升到合适的对象时，它们就会对一切尘世之物死心，而那天上的火焰则消耗和消磨一切卑劣的情感和尘世的欲望。在诸多克己的方法中，有两种值得注意的方法——

1. By embittering all earthly things unto us, whereby the affections are deaded* to them.

2. By shewing more noble, excellent, and fit objects, that the soul, issuing more largely and strongly into them, may be diverted, and so by degrees die unto other things. The Holy Spirit hath chosen this way in this song, by elevating and raising our affections and love, to take it off from other things, that so it might run in its right channel. It is pity that a sweet stream should not rather run into a garden than into a puddle. What a shame is it that man, having in him such excellent affections as love, joy, delight, should cleave to dirty, base things, that are worse than himself, so becoming debased like them! Therefore the Spirit of God, out of mercy and pity to man, would raise up his affections, by taking comparison from earthly things, leading to higher matters, that only deserve love, joy, delight, and admiration. Let God's stooping to us occasion our rising up unto him. For here the greatest things, the 'mystery of mysteries,' the communion betwixt Christ and his church, is set out in the familiar comparison of a marriage, that so we might the better see it in the glass of comparison, which we cannot so directly conceive of; as we may see the sun in water, whose beams we cannot so directly look upon. Only our care must be not to look so much on the colours as the picture, and not so much on the picture as on the person itself represented; that we look not so much to the resemblance as to the person resembled.
通过展示更高尚、优秀和合适的对象，使灵魂更广泛、更强烈地投入其中，从而分散注意力，逐渐远离其他事物。圣灵在这首歌中选择了这种方式，通过提升和提高我们的情感和爱，使其远离其他事物，从而使其流向正确的渠道。可惜一条甜美的小溪不是流向花园，而是流向水坑。人类有着如爱、喜悦、愉悦等卓越的情感，却依附于肮脏、卑劣的事物，比自己还糟糕，从而变得卑微。因此，上帝的圣灵出于对人类的怜悯和同情，通过将地上的事物与更高的事物进行比较，引导人们投入更值得爱、喜悦、愉悦和钦佩的事物。让上帝的降临引发我们向他的升华。 因为在这里最伟大的事情，即“奥秘中的奥秘”，基督与他的教会之间的交流，是通过一个熟悉的婚姻比喻来描述的，这样我们就可以更好地通过比较的镜子来看到它，因为我们不能直接理解它；就像我们可以在水中看到太阳，但不能直接凝视它的光芒一样。我们唯一需要注意的是，不要过多地关注颜色而忽略了画面，也不要过多地关注画面而忽略了所代表的人物；我们不应该过多地关注相似之处，而是应该关注被描绘的人物本身。

Some would have Solomon, by a spirit of prophecy, to take a view here of all the time, from his age to the second coming of Christ, and in this song, as in an abridgment, to set down the several passages and periods of the church in several ages, as containing divers things which are more correspondent to one age of the church than another (a). But howsoever this song may contain, we deny not, a story of the church in several ages, yet this hinders not, but that most passages of it agree to the spiritual estate of the church in every age, as most interpreters have thought. In this song there is,
有人认为所罗门通过先知的灵感，从他的时代到基督第二次来临，对所有时间进行了观察，并在这首歌中，就像一个摘要，记录了教会在不同时代的各个阶段和时期，其中包含了一些与教会的某个时代更为相符的事物（a）。但无论如何，尽管这首歌可能包含了教会在不同时代的故事，但这并不妨碍大部分内容与每个时代的教会的属灵状态相符，正如大多数解释者所认为的那样。在这首歌中，有一些内容...

1. A strong desire of the church of nearer communion with Christ; and then,
与基督更亲近的教会的强烈愿望；然后，

2. Some declining again in affection.
一些感情再次下降。

3. After this we have her recovery and regaining again of love; after which,
之后，我们有她的康复和重新获得爱情；之后，

4. The church falls again into a declining of affection; whereupon follows a further strangeness of Christ to her than before, which continues until,
教堂再次陷入感情的衰退；随之而来的是基督对她的更深的疏远，这种疏远持续到

5. That the church, perceiving of Christ's constant affection unto her, notwithstanding her unkind dealing, recovers, and cleaves faster to Christ than ever before, chap. 3.
教会察觉到基督对她的持续关爱，尽管她不友善的行为，她恢复了，并且比以往更加紧密地依附于基督，第三章。

These passages agree to the experience of the best Christians in the state of their own lives. This observation must carry strength through this whole song, that there is the same regard of the whole church, and of every particular member, in regard of the chiefest privileges and graces that accompany salvation. There is the same reason of every drop of water as of the whole ocean, all is water; and of every spark of fire as of the whole element of fire, all is fire. Of those homogeneal bodies, as we call them, there is the same respect of the part and of the whole. And therefore, as the whole church is the spouse of Christ, so is every particular Christian; and as the whole church desires still nearer communion with Christ, so doth every particular member. But to come to the words, 'I am come into my garden,' &c.
这些段落与最好的基督徒在自己生活状态中的经历相符。这个观察必须贯穿整首歌，即整个教会和每个特定成员对伴随救赎的最高特权和恩典的关注是相同的。每一滴水和整个海洋一样，都是水；每一颗火花和整个火元素一样，都是火。对于这些同质体，我们称之为，部分和整体有着相同的尊重。因此，正如整个教会是基督的配偶，每个特定的基督徒也是如此；正如整个教会渴望与基督更加亲近，每个特定的成员也是如此。但是，来到这些词语上，“我进入了我的花园”，等等。

This chapter is not so well broken and divided from the former as it might have been, for it were better and more consequent* that the last verse of the former chapter were added to the beginning of this.
这一章与前一章的分割并不是很好，最好的做法是将前一章的最后一节添加到这一章的开头。

'Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits,' Cant. 4:16.
醒来吧，北风；来吧，南风；吹拂我的花园，让香料散发出来。让我心爱的人进入他的花园，吃他美好的果实。

And therefore, by reason of connection of this chapter with the former verse, we will first speak somewhat of it briefly, only to make way for that which follows. The words contain—
因此，由于这一章与前一节的联系，我们首先简要地谈一下它，只是为了为接下来的内容铺路。这些话包含了-

1. A turning of Christ's speech to the winds to blow upon his garden, with the end why, 'that the spices thereof may flow out.'
基督的话语转向风，吹拂他的花园，目的是让香料流出。

2. We have an invitation of Christ, by the church, to come into his garden, with the end, 'to eat his pleasant fruits.'
我们受到教会的基督邀请，进入他的花园，目的是“享用他美好的果实”。

Quest. It may be a question whether this command be the words of Christ or the desire of his spouse?
问题。这可能是一个问题，这个命令是基督的话语还是他的伴侣的愿望？

Ans. The words are spoken by Christ, because he calls it 'my garden,' and the church after invites him to eat of 'his pleasant fruits,' not of hers. Yet the words may be likewise an answer to a former secret desire of the church, whereof the order is this: The church being sensible of some deadness of spirit, secretly desires some further quickening. Christ then answers those desires by commanding the winds to blow upon her. For ordinarily Christ first stirs up desires, and then answers the desires of his own Spirit by further increase, as here, 'Awake, thou north wind; and come, thou south; and blow upon my garden,' &c.
答案：这些话是基督说的，因为他称之为“我的花园”，而教会随后邀请他吃“他美好的果实”，而不是她自己的。然而，这些话也可以是对教会先前的秘密愿望的回答，其顺序如下：教会意识到自己的灵性死寂，秘密地渴望进一步的振奋。基督通过命令风吹拂她来回应这些愿望。因为通常基督首先激发愿望，然后通过进一步增加来回应他自己的灵的愿望，就像在这里，“醒来，北风；来吧，南风；吹拂我的花园”，等等。

1. For the first point named, we see here that Christ sends forth his Spirit, with command to all means, under the name of 'north and south wind,' to further the fruitfulness of his church. The wind is nature's fan. What winds are to the garden, that the Spirit of Christ, in the use of means, is to the soul. From comparison fetched from Christ's commanding the winds, we may in general observe, that all creatures stand in obedience to Christ, as ready at a word, whensoever he speaks to them. They are all, as it were, asleep until he awakes them. He can call for the wind out of his treasures when he pleases: he holds them in his fist, Prov. 30:4.
对于第一个被称为的要点，我们在这里看到基督派遣他的圣灵，以“北风和南风”的名义，命令一切手段，以促进他的教会的结果。风是大自然的扇子。风对花园的作用，基督的灵在使用手段时对灵魂的作用也是如此。从基督命令风的比较中，我们可以总体上观察到，所有的受造物都服从基督，随时准备听从他的话语。它们都像是在睡觉，直到他叫醒它们。他可以随时从他的宝库中召唤风：他握着它们，箴言 30:4。

Use. Which may comfort all those that are Christ's, that they are under one that hath all creatures at his beck under him to do them service, and at his check to do them no harm. This drew the disciples in admiration to say, 'What manner of man is this, that even the winds and the seas obey him?' Mat. 8:27. And cannot the same power still the winds and waves of the churches and states, and cause a sudden calm, if, as the disciples, we awake him with our prayers.
使用。这可能安慰所有属基督的人，他们在一个拥有所有生物服从他命令为他服务，并在他制止时不会伤害他们的人的统治下。这使门徒们惊叹地说：“这是怎样的人，连风和海也听从他的命令？”马太福音 8:27。难道同样的力量不能平息教会和国家的风浪，并引起突然的平静吗？如果我们像门徒一样，用我们的祈祷唤醒他。

2. Secondly, we see here that Christ speaks to winds contrary one to another, both in regard of the coasts from whence they blow, and in their quality; but both agree in this, that both are necessary for the garden: where we see that the courses that Christ takes, and the means that he uses with his church, may seem contrary; but by a wise ordering, all agree in the wholesome issue. A prosperous and an afflicted condition are contrary: a mild and a sharp course may seem to cross one another; yet sweetly they agree in this, that as the church needeth both, so Christ useth both for the church's good. The north is a nipping wind, and the south a cherishing wind; therefore the south wind is the welcomer and sweeter after the north wind hath blown. But howsoever, all things are ours: 'Paul, Apollos, Cephas, things present and to come, life, death,' &c., 1 Cor. 3:21, 22; 'all things work together for good to us, being in Christ,' Rom. 8:28.
其次，我们在这里看到基督对风进行了交谈，这些风在吹来的海岸和质量上互相对立，但它们都在这一点上达成了一致，即它们都对花园是必要的：在这里我们看到，基督与他的教会所采取的方式和使用的手段可能看起来是相反的，但通过明智的安排，所有这些都在有益的结果上达成了一致。繁荣和困苦的状态是相对的：温和和严厉的方式可能看起来互相冲突；然而它们在这一点上和谐一致，即教会既需要两者，基督也为教会的利益而使用两者。北风是一种刺骨的风，南风是一种温暖的风；因此，北风吹过后，南风是更受欢迎和更甜美的。但无论如何，万物都是我们的：“保罗、亚波罗、矶法，现在的和将来的，生命、死亡”等等（哥林多前书 3:21,22）；“一切都互相效力，叫我们得益处，就是那些按他旨意被召的人”（罗马书 8:28）。

Use 1. Hence it is that the manifold wisdom of Christ maketh use of such variety of conditions; and hence it is that the Spirit of Christ is mild in some men's ministries, and sharp in others: nay, in the very same minister, as the state of the soul they have to deal withal requires.
因此，基督的多样智慧利用了各种条件；因此，基督的灵在某些人的事工中温和，而在其他人的事工中锐利：甚至在同一个传道人身上，根据他们所要处理的灵魂状态而定。

Use 2. Sometimes, again, the people of God need purging, and sometimes refreshing. Whereupon the Spirit of God carries itself suitably to both conditions; and the Spirit in the godly themselves draws good out of every condition, sure [as] they are that all winds blow them good, and [that] were it not for their good, no winds should blow upon them. But in regard that these times of ours, by long peace and plenty, grow cold, heavy, and secure, we need therefore all kinds of winds to blow upon us, and all little enough. Time was when we were more quick and lively, but now the heat of our spirits is* abated. We must therefore take heed of it, and 'quicken those things that are ready to die,' Rev. 3:2; or else, instead of the north and south wind, God will send an east wind that shall dry up all, as it is, Hos. 13:15.
有时候，上帝的子民需要净化，有时候需要更新。因此，上帝的灵适应这两种情况；虔诚的人自己也从每一种情况中汲取好处，确信所有的风都对他们有益，如果没有好处，就不会有风吹向他们。但是，由于我们这个时代长期的和平与富裕，变得冷漠、沉重和安逸，我们因此需要各种各样的风吹拂我们，而且还远远不够。曾经我们更加活跃和有生气，但现在我们的精神热情已经减退。因此，我们必须注意这一点，并且“使那些将要死的事复兴起来”（启示录 3:2），否则，上帝将会派遣东风吹干一切，正如何西阿书 13:15 所说。

Use 3. Again, if Christ can raise or lay, bind up or let loose, all kind of winds at his pleasure, then if means be wanting or fruitless, it is he that says to the clouds, Drop not, and to the winds, Blow not. Therefore, we must acknowledge him in want or plenty of means. The Spirit of Christ in the use of means is a free agent, sometimes blows strongly, sometimes more mildly, sometimes not at all. No creature hath these winds in a bag at command, and therefore it is wisdom to yield to the gales of the Spirit. Though in some other things, as Solomon observes, it may hinder to observe the winds, Eccles. 11:4, yet here it is necessary and profitable to observe the winds of the Spirit.
再次使用 3。如果基督可以随意升起或放下、捆绑或释放各种风，那么如果手段缺乏或无效，就是他对云彩说“不要下雨”，对风说“不要吹”。因此，我们必须在手段的匮乏或丰富中承认他。基督的灵在运用手段时是一个自由的行动者，有时强烈地吹，有时温和一些，有时根本不吹。没有任何生物能够随意掌握这些风，因此顺从圣灵的风是明智的。虽然在其他一些事情上，正如所罗门观察到的，观察风可能会妨碍，但在这里观察圣灵的风是必要且有益的。

Now, for the clear understanding of what we are to speak of, let us first observe—
现在，为了清楚理解我们要谈论的内容，让我们首先观察一下-

1. Why the Spirit of God, in the use of the means, is compared to wind. And then,
为什么神的灵，在使用手段时，被比作风。然后，

2. Why the church is compared to a garden; which shall be handled in the proper place.
为什么教堂被比作花园；这将在适当的地方处理。

But first for the wind.
但首先是风。

1. 'The wind bloweth where it listeth,' as it is John 3:8. So the Spirit of God blows freely, and openeth the heart of some, and poureth grace plentifully in them.
“风随意吹动”，正如约翰福音 3:8 所说。因此，上帝的圣灵自由地吹动，打开一些人的心扉，并丰富地倾注恩典在他们身上。

2. The wind, especially the north wind, hath a cleansing force. So the Spirit of God purgeth our hearts 'from dead works to serve the living God, making us partakers of the divine nature,' 2 Pet. 1:4.
风，尤其是北风，具有净化的力量。因此，上帝的圣灵净化我们的心灵，使我们脱离死行，去事奉活神，并使我们成为神性的参与者。彼得后书 1:4。

3. The wind disperseth and scattereth clouds, and makes a serenity in the air. So doth the Spirit disperse such clouds as corruption and Satan raise up in the soul, that we may clearly see the face of God in Jesus Christ.
风吹散和驱散云彩，使空气变得宁静。同样，圣灵驱散那些腐败和撒旦在灵魂中制造的云彩，让我们能够清晰地看到耶稣基督中上帝的面容。

4. The wind hath a cooling and a tempering quality, and tempers the distemper of nature. As in some hot countries there be yearly anniversary winds, which blow at certain times in summer, tempering the heat; so the Spirit of God allayeth the unnatural heats of the soul in fiery temptations, and bringeth it into a good temper.
风具有冷却和调和的特性，调和自然的不适。就像在一些炎热的国家每年都有定期的风，夏天的某个时候吹来，调和炎热一样；同样，上帝的灵在火热的试探中平息了灵魂的不自然热情，并使其变得温和。

5. The wind being subtle, searcheth into every corner and cranny. So the Spirit likewise is of a searching nature, and discerneth betwixt the joints and the marrow, betwixt the flesh and the Spirit, &c., searching those hidden corruptions, that nature could never have found out.
风是细微的，搜寻到每个角落和缝隙。同样，圣灵也具有探索的本性，能够辨别骨节和髓质之间、肉体和灵性之间的区别，搜寻那些隐藏的腐败，这是人的本性无法发现的。

6. The wind hath a cherishing and a fructifying force. So the Spirit is a quickening and a cherishing Spirit, and maketh the heart, which is as a barren wilderness, to be fruitful.
风有滋养和结果的力量。所以圣灵是一个使人焕发生机和滋养的灵，使心灵，就像一片贫瘠的荒野，变得多产。

7. The wind hath a power of conveying sweet smells in the air, to carry them from one to another. So the Spirit in the word conveyeth the seeds of grace and comfort from one to another. It draws out what sweetness is in the spirits of men, and makes them fragrant and delightful to others.
风有一种能力，可以将空气中的香气传递给他人。同样，圣灵在话语中传递恩典和安慰的种子。它提取出人们内心的甜美，使他们对他人来说香气四溢，令人愉悦。

8. The wind, again, bears down all before it, beats down houses, and trees, like the cedars in Lebanon, turns them up by the roots, and lays all flat. So the Spirit is mighty in operation. There is no standing before it. It brings down mountains, and every high thing that exalts itself, and lays them level; nay, the Roman and those other mighty empires could not stand before it.
风再次席卷一切，摧毁房屋和树木，就像黎巴嫩的香柏树一样，将它们连根拔起，使一切变得平坦。同样，圣灵的力量也是强大的。无人能够抵挡它。它能够摧毁山脉和一切高傲自大的事物，将它们夷为平地；甚至罗马和其他强大的帝国也无法抵挡它的力量。

For these respects and the like, the 'blowing of the Spirit' is compared to wind. For which end Christ here commands the wind to 'blow upon his garden.'
为了这些方面和类似的事情，"圣灵的吹动"被比作风。为了这个目的，基督在这里命令风"吹拂他的花园"。

1. To blow, &c. See here the order, linking, and concatenation of things one under another. To the prospering of a poor flower or plant in a garden, not only soil is needful, but air and wind also, and the influence of heaven; and God commanding all, as here the winds to blow upon his garden. To this end, as a wonderful mercy to his people, it is said, 'And it shall come to pass in that day, I will hear, saith the Lord: I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, the wine, and the oil; and they shall hear Jezreel,' Hos. 2:21, 22. As the creatures are from God, so the order and dependence of creatures one from another, to teach us not only what to pray for, but also what to pray fitly for; not only to pray for the dew of heaven, but also for seasonable and cherishing winds. It is not the soil, but the season, that makes fruitful, Non ager sed annus facit fructus, and that from seasonable winds and influences. So in spiritual things there is a chain of causes and effects: prayer comes from faith Rom. 10:14; faith from the hearing of the word; hearing from a preacher, by whom God by his Spirit blows upon the heart; and a preacher from God's sending. If the God of nature should but hinder and take away one link of nature's chain, the whole frame would be disturbed. Well, that which Christ commands here, is for the winds to 'blow upon his garden.'
1. 吹，等等。看到这里事物之间的顺序、连接和连锁反应。在花园中使一朵贫弱的花朵或植物繁荣，不仅需要土壤，还需要空气、风和天上的影响；上帝命令一切，就像在这里命令风吹拂他的花园一样。为了这个目的，作为对他的子民的奇妙怜悯，有人说：“到那日，我必应允，我必应允天，天必应允地，地必应允五谷、新酒和油，这些必应允耶斯列。”（何西阿书 2:21-22）正如万物都是来自上帝，万物之间的顺序和依赖关系教导我们不仅要为什么祈祷，还要为什么恰当地祈祷；不仅要祈求天上的露水，还要祈求适时而温暖的风。不是土壤，而是季节使得丰收，非农田而是年份决定果实的结果，这是来自适时的风和影响。所以在属灵的事物中，也有一连串的因果关系：祈祷源于信仰（罗马书）。 10:14；信仰源自听到上帝的话语；听到传道人的讲道，上帝通过圣灵吹动人的心灵；传道人是由上帝差遣的。如果自然之神阻止或剥夺了自然链条中的一个环节，整个结构将被打乱。好吧，基督在这里所命令的是让风“吹拂他的花园”。'

And we need blowing: our spirits will be becalmed else, and stand at a stay; and Satan will be sure by himself, and such as are his bellows, to blow up the seeds of sinful lusts in us. For there are two spirits in the church, the one always blowing against the other. Therefore, the best had need to be stirred up; otherwise, with Moses, Exod. 17:12, their hands will be ready to fall down, and abate in their affection. Therefore we need blowing—
我们需要吹动：否则，我们的精神将会平静下来，停滞不前；撒旦会确保自己和他的风箱，吹起我们内心的罪恶欲望的种子。因为教会中有两种精神，一种总是对抗另一种。因此，最好的人需要被激发起来；否则，就像摩西一样（出埃及记 17:12），他们的手将会下垂，他们的热情会减退。因此，我们需要吹动-

1. In regard of our natural inability.
就我们的天然无能力而言。

2. In regard of our dulness and heaviness, cleaving to nature occasionally.
就我们的迟钝和沉重而言，偶尔依附于自然。

3. In regard of contrary winds from without.
关于外部的逆风。

Satan hath his bellows filled with his spirit, that hinders the work of grace all they can; so that we need not only Christ's blowing, but also his stopping other contrary winds, that they blow not, Rev. 7:1.
撒旦充满了他的风箱，用他的精神阻碍恩典的工作，尽其所能；因此，我们不仅需要基督的吹气，还需要他阻止其他相反的风，使它们不吹，启示录 7:1。

4. In regard of the estate and condition of the new Covenant, wherein all beginning, growth, and ending, is from grace, and nothing but grace.
关于新约的状态和条件，其中一切的开始、成长和结束都源自恩典，且仅仅是恩典。

5. Because old grace, without a fresh supply, will not hold against new crosses and temptations.
因为旧的恩典，没有新的补给，将无法抵御新的困难和诱惑。

Use. Therefore when Christ draws, let us run after him; when he blows, let us open unto him. It may be the last blast that ever we shall have from him. And let us set upon duties with this encouragement, that Christ will blow upon us, not only to prevent us, but also to maintain his own graces in us. But O! where is this stirring up of ourselves, and one another, upon these grounds!
使用。因此，当基督召唤时，让我们追随他；当他吹气时，让我们向他敞开。这可能是我们从他那里得到的最后一次吹气。让我们怀着这样的鼓励去履行职责，基督将吹气在我们身上，不仅是为了防止我们，也是为了维持他自己在我们身上的恩典。但哦！我们在这些基础上如何激励自己和彼此！

Quest. But, why is the church compared to a garden?
但是，为什么把教堂比作花园呢？

Ans. Christ herein takes all manner of terms to express himself and the state of the church; as it is to him, to shew us that wheresoever we are, we may have occasion of heavenly thoughts, to raise up our thoughts to higher matters. His church is his 'temple,' when we are in the temple; it is a 'field' when we are there; a 'garden,' if we walk in a garden. It is also a 'spouse' and a 'sister,' &c. But more particularly the church is resembled to a garden.
答：基督在这里采用各种术语来表达自己和教会的状态；这是为了向我们展示，无论我们身在何处，我们都可以有天上的思想，将我们的思想提升到更高的事物上。当我们在教堂时，他的教会是他的“殿堂”；当我们在那里时，它是一个“田地”；如果我们在花园里散步，它也是一个“花园”。它还是一个“配偶”和一个“姐妹”等等。但更具体地说，教会被比作一个花园。

1. Because a garden is taken out of the common waste ground, to be appropriated to a more particular use. So the church of Christ is taken out of the wilderness of this waste world, to a particular use. It is in respect of the rest, as Goshen to Egypt, Exod. 9:26, wherein light was, when all else was in darkness. And indeed wherein doth the church differ from other grounds, but that Christ hath taken it in? It is the same soil as other grounds are; but, he dresseth and fits it to bear spices and herbs.
因为花园是从普通的荒地中取出来，用于更特定的用途。所以基督的教会是从这个荒芜的世界中取出来，用于特定的用途。就像埃及的歌珊（Goshen）与其他地方不同，出埃及记 9:26，当其他地方都在黑暗中时，歌珊中有光明。实际上，教会与其他土地有何不同，难道不是因为基督接纳了它吗？它与其他土地一样，但他修整并使其适合生长香料和草药。

2. In a garden nothing comes up naturally of itself, but as it is planted and set. So nothing is good in the heart, but as it is planted and set by the heavenly husbandman, John 15:4; and Mat. 15:3. We need not sow the wilderness, for the seeds of weeds prosper naturally. The earth is a mother to weeds, but a stepmother to herbs. So weeds and passions grow too rank naturally, but nothing grows in the church of itself, but as it is set by the hand of Christ, who is the author, dresser, and pruner of his garden.
在花园里，没有什么东西会自然生长，除非被种植和栽培。同样，心中没有什么好的东西，除非被天上的园丁种植和栽培（约翰福音 15:4；马太福音 15:3）。我们不需要在荒野中播种，因为杂草的种子自然繁荣。土地对杂草来说是母亲，但对草药来说是继母。所以杂草和激情也会自然生长得太过茂盛，但在教会中没有什么东西会自发生长，除非是由基督的手种植，他是园丁的创造者、修剪者和修整者。

3. Again, in a garden nothing uses to be planted but what is useful and delightful. So there is no grace in the heart of a Christian, but it is useful, as occasion serves, both to God and man.
再次，在花园里，只有有用和令人愉悦的东西才会被种植。所以，基督徒的心灵中没有什么优雅，除非在适当的时机为上帝和人服务。

4. Further, in a garden there are variety of flowers and spices, especially in those hot countries. So in a Christian, there is somewhat of every grace. As some cannot hear of a curious flower, but they will have it in their garden, so a Christian cannot hear of any grace but he labours to obtain it. They labour for graces for all seasons, and occasions. They have for prosperity, temperance and sobriety; for adversity, patience and hope to sustain them. For those that are above them, they have respect and obedience; and for those under them, suitable usage in all conditions of Christianity. For the Spirit of God in them is a seminary of spiritual good things. As in the corruption of nature, before the Spirit of God came to us, there was the seminary of all ill weeds in us, so when there is a new quality and new principles put in us, therewith comes the seeds of all graces.
进一步说，在花园里有各种各样的花和香料，尤其是在那些炎热的国家。所以在一个基督徒身上，每一种恩典都有一些。就像有些人听说了一种奇特的花，就一定要在自己的花园里种上一样，基督徒听说了任何一种恩典，都会努力去得到它。他们为了各种季节和场合而努力追求恩典。在顺境中，他们有节制和自律；在逆境中，他们有耐心和希望来支撑自己。对于那些在他们之上的人，他们尊重和顺从；对于那些在他们之下的人，在基督教的各种情况下，他们给予适当的对待。因为上帝的灵在他们里面是一座属灵的好事的苗圃。就像在我们的本性败坏之前，上帝的灵来到我们之前，我们里面有所有坏的杂草的苗圃一样，当有一种新的品质和新的原则放在我们里面时，就会带来所有恩典的种子。

5. Again, of all other places, we most delight in our gardens to walk there and take our pleasure, and take care thereof, for fencing, weeding, watering, and planting. So Christ's chief care and delight is for his church. He walks in the midst of the 'seven golden candlesticks,' Rev. 2:1; and if he defend and protect States, it is that they may be a harbour to his church.
再说，除了其他地方，我们最喜欢在花园里散步、享受乐趣，并照料花园，修篱、除草、浇水和种植。因此，基督对他的教会是最关心和喜爱的。他在“七个金灯台”的中间行走，启示录 2:1；如果他保护和捍卫国家，那是为了让它们成为他教会的避风港。

6. And then again, as in gardens there had wont to have fountains and streams which run through their gardens, (as paradise had four streams which ran through it); so the church is Christ's paradise; and his Spirit is a spring in the midst of it, to refresh the souls of his upon all their faintings, and so the soul of a Christian becomes as a watered garden.
然后，正如花园中常有喷泉和溪流流过（就像伊甸园有四条溪流流过一样），教会是基督的天堂；他的圣灵是其中的一泉，以使他的子民在一切软弱中得到更新，所以基督徒的灵魂就像一个被灌溉的花园。

7. So also, 'their fountains were sealed up,' Cant. 4:12; so the joys of the church and particular Christians are, as it were, sealed, up. A stranger, it is said, 'shall not meddle with this joy of the church,' Prov. 14:10.
他们的泉源被封闭，教会和个别基督徒的喜乐也被封闭起来。据说，外人不得干涉教会的喜乐。

8. Lastly, a garden stands always in need of weeding and dressing. Continual labour and cost must be bestowed upon it; sometimes planting, pruning, and weeding, &c. So in the church and hearts of Christians, Christ hath always somewhat to do. We would else soon be overgrown and turn wild. In all which, and the like respects, Christ calleth upon the winds 'to blow upon his garden.'
最后，花园总是需要除草和修整。它需要持续的劳动和花费；有时需要种植、修剪和除草等等。同样，在教会和基督徒的心中，基督总是有事要做。否则，我们很快就会被过度生长和变得野蛮。在所有这些以及类似的方面，基督呼唤风吹拂他的花园。

Use 1. If then the church be a severed portion, then we should walk as men of a severed condition from the world, not as men of the world, but as Christians; to make good that we are so, by feeling the graces of God's Spirit in some comfortable measure, that so Christ may have something in us, that he may delight to dwell with us, so to be subject to his pruning and dressing. For, it is so far from being an ill sign, that Christ is at cost* with us, in following us with afflictions, that it is rather a sure sign of his love. For, the care of this blessed husbandman is to prune us, so as to make us fruitful. Men care not for heath and wilderness, whereupon they bestow no cost. So when God prunes us by crosses and afflictions, and sows good seed in us, it is a sign he means to dwell with us, and delight in us.
如果教会是一个分离的部分，那么我们应该像与世隔绝的人一样与世界分离，而不是像世俗的人一样，而是像基督徒一样行走；通过在某种舒适的程度上感受到上帝的恩典，以证明我们是这样的人，这样基督就可以在我们身上找到一些他喜欢与我们同住的东西，从而服从他的修剪和修整。因为，基督在我们身上花费的代价，跟随我们经历苦难，这不仅不是一个坏迹象，反而是他爱的确凿迹象。因为，这位有福的园丁的关心是修剪我们，使我们结果。人们不关心荒地和荒野，因为他们不会花费代价。所以当上帝通过十字架和苦难修剪我们，并在我们身上播种好种子时，这是他打算与我们同住并喜悦我们的迹象。

2. And then also, we should not strive so much for common liberties of the world that common people delight in, but for peculiar graces, that God may delight in us as his garden.
然后，我们不应该过分追求世界上普通人喜欢的普通自由，而是应该追求上帝喜欢我们作为他的花园的特殊恩典。

3. And then, let us learn hence, not to despise any nation or person, seeing God can take out of the waste wilderness whom he will, and make the desert an Eden.
然后，让我们从中学到，不要轻视任何国家或个人，因为上帝可以从荒芜的荒野中选出他所愿意的人，并使沙漠变成伊甸园。

4. Again, let us bless God for ourselves, that our lot hath fallen into such a pleasant place, to be planted in the church, the place of God's delight.
再次，让我们为自己感谢上帝，因为我们的命运落在了如此宜人的地方，被安置在教堂，上帝喜悦之地。

5. And this also should move us to be fruitful. For men will endure a fruitless tree in the waste wilderness, but in their garden who will endure it? Dignity should mind us of duty. It is strange to be fruitless and barren in this place that we live in, being watered with the dew of heaven, under the sweet influence of the means. This fruitless estate being often watered from heaven, how fearfully is it threatened by the Holy Ghost, that 'it is near unto cursing and burning,' Heb. 6:8. For in this case, visible churches, if they prosper not, God will remove the hedge, and lay them waste, having a garden elsewhere. Sometimes God's plants prosper better in Babylon, than in Judea. It is to be feared God may complain of us, as he doth of his people, 'I have planted thee a noble vine; how art thou then come to be degenerated?' Jer. 2:21. If in this case we regard iniquity in our heart, the Lord will not regard the best thing that comes from us, as our prayers, Heb. 12:17. We must then learn of himself, how and wherein to please him. Obedience from a broken heart is the best sacrifice. Mark in [the] Scriptures what he abhors, what he delights in. We use to say of our friends, Would God I knew how to please them. Christ teacheth us, that 'without faith it is impossible to please him,' Heb. 11:6. Let us then strive and labour to be fruitful in our places and callings. For it is the greatest honour in this world, for God to dignify us with such a condition, as to make us fruitful. 'We must not bring forth fruit to ourselves,' as God complains of Ephraim, [Israel], Hos. 10:1. Honour, riches, and the like, are but secondary things, arbitrary at God's pleasure to cast in; but, to have an active heart fruitful from this ground, that God hath planted us for this purpose, that we may do good to mankind, this is an excellent consideration not to profane our calling. The blessed man is said to be, 'a tree planted by the water side, that brings forth fruit in due season,' Ps. 1:3. But it is not every fruit; not that fruit which Moses complains of, Deut. 32:32, the wine of dragons, and the gall of asps: but good fruit, as John speaks; 'Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire,' Mat. 3:10.
这也应该激励我们要多产。人们可以忍受荒芜的树在荒凉的旷野中，但在他们的花园里谁会忍受呢？尊严应该提醒我们履行责任。在我们居住的这个地方，没有结果、贫瘠是奇怪的，因为我们受到天上的露水滋润，在美好的影响下。这个没有结果的状态经常受到天上的滋润，圣灵多么可怕地威胁说，“它临近咒诅和焚烧”，希伯来书 6:8。因为在这种情况下，如果教会不繁荣，上帝会移走篱笆，使它们荒芜，然后在别处建立花园。有时候，上帝的植物在巴比伦比在犹太更繁荣。我们应该担心上帝可能会像他对他的子民所抱怨的那样对我们抱怨，“我曾经栽种你作为一棵高贵的葡萄树，你怎么变得堕落了呢？”耶利米书 2:21。如果在这种情况下，我们心中怀有罪孽，主将不会看重我们所献上的最好的东西，比如我们的祷告，希伯来书 12:17。那么我们必须向他学习，如何以何种方式取悦他。心灵破碎的顺从是最好的祭物。在圣经中看到他所憎恶的，他所喜悦的。 我们常说我们的朋友，但愿我知道如何取悦他们。基督教导我们，“没有信心就不可能取悦他”（希伯来书 11:6）。让我们努力在我们的位置和职责上多产。因为在这个世界上，上帝赐予我们这样的条件，使我们多产，这是最大的荣耀。“我们不应该为自己带来果实”，就像上帝在何西阿书 10:1 中抱怨以法莲（以色列）一样。荣耀、财富等等只是次要的事情，是上帝随意赐予的；但是，拥有一个积极的心灵，从这个基础上多产，上帝种植我们的目的是为了使我们对人类有益，这是一个很好的考虑，不要亵渎我们的职业。有福的人被称为“栽在溪水旁的树，按时结果子”（诗篇 1:3）。但不是每一种果实；不是摩西抱怨的那种果实（申命记 32:32），是龙的酒，是虺蛇的毒胆；而是好果子，正如约翰所说：“凡不结好果子的树，就砍下来，丢在火里”（马太福音 3:10）。

6. Lastly, in that the church is called Christ's garden, this may strengthen our faith in God's care and protection. The church may seem to lie open to all incursions, but it hath an invisible hedge about it, a wall without it, and a well within it, Zech. 2:5. God himself is a wall of fire about it, and his Spirit a well of living waters running through it to refresh and comfort it. As it was said of Canaan, so it may be said of the church, 'The eye of the Lord is upon it all the year long,' Deut. 11:12, and he waters it continually. From which especial care of God over it, this is a good plea for us to God, 'I am thine, save me;' I am a plant of thine own setting; nothing is in me but what is thine, therefore cherish what is thine. So, for the whole church the plea is good: 'The church is thine; fence it, water it, defend it, keep the wild boar out of it.' Therefore the enemies thereof shall one day know what it is to make a breach upon God's vineyard. In the mean time, let us labour to keep our hearts as a garden, that nothing that defileth may enter. In which respects the church is compared to a garden, upon which Christ commands the north and south wind, all the means of grace, to blow.
最后，因为教会被称为基督的花园，这可以加强我们对上帝的关怀和保护的信心。教会可能看起来容易受到侵犯，但它有一个看不见的篱笆环绕着它，外面有一堵墙，里面有一口井，参见撒迦利亚书 2:5。上帝自己是围绕着它的火墙，他的灵是一口流淌其中的活水井，以滋润和安慰它。正如有关迦南的话所说，也可以用来形容教会：“耶和华的眼目时常看着这地，从年初到年终”，申命记 11:12，他不断地滋润它。由于上帝对教会的特别关怀，这是我们向上帝提出的一个好理由：“我是你的，求你拯救我。”我是你亲自栽培的一棵植物；我身上没有任何不属于你的东西，因此请珍惜属于你的一切。因此，对于整个教会来说，这个请求是合理的：“教会是你的；给它筑篱笆，滋润它，保护它，不要让野猪进入。”因此，敌人们终将知道在上帝的葡萄园上打开一个缺口意味着什么。与此同时，让我们努力将我们的心灵保持如花园般的纯洁，不让任何污秽之物进入。 教会被比作一个花园，在其中基督命令北风和南风，即所有恩典的手段，吹拂。

But to what end must these winds blow upon the garden?
但是这些风必须吹向花园的目的是什么？

'That the spices thereof may flow out.'

The end of this blowing is, you see, 'that the spices thereof may flow out.' Good things in us lie dead and bound up, unless the Spirit let them out. We ebb and flow, open and shut, as the Spirit blows upon us; without blowing, no flowing. There were gracious good things in the church, but they wanted blowing up and further spreading, whence we may observe, that,
这个吹动的结束是，你看，'以便香料流出来。'我们内心的美好事物都是死而束缚的，除非圣灵释放它们。我们涨落、开合，都是在圣灵吹拂下进行的；没有吹动，就没有流动。教会中有恩慈的美好事物，但它们需要被激发和进一步传播，因此我们可以观察到，

Obs. 1. We need not only grace to put life into us at the first, but likewise grace to quicken and draw forth that grace that we have. This is the difference betwixt man's blowing and the Spirit's. Man, when he blows, if grace be not there before, spends all his labour upon a dead coal, which he cannot make take fire. But the Spirit first kindles a holy fire, and then increases the flame. Christ had in the use of means wrought on the church before, and now further promoteth his own work. We must first take in, and then send out; first be cisterns to contain, and then conduits to convey. The wind first blows, and then the spices of the church flow out. We are first sweet in ourselves, and then sweet to others.
注意 1：我们不仅需要恩典在最初给我们注入生命，还需要恩典来激活和引发我们已有的恩典。这是人吹气和圣灵的区别。人吹气时，如果没有恩典先在那里，他的努力都会花在一块无法点燃的死煤上。但圣灵首先点燃一团圣火，然后增加火焰。基督以前在教会中使用手段，现在进一步推动自己的工作。我们必须先接受，然后传播；先成为蓄水池，然后成为引水渠。风先吹动，然后教会的香料流出。我们先对自己甜美，然后对他人甜美。

Obs. 2. Whence we see further, that it is not enough to be good in ourselves, but our goodness must flow out; that is, grow more strong, useful to continue and stream forth for the good of others. We must labour to be, as was said of John, burning and shining Christians, John 5:35. For Christ is not like a box of ointment shut up and not opened, but like that box of ointment that Mary poured out, which perfumes all the whole house with the sweetness thereof. For the Spirit is herein like wind; it carries the sweet savour of grace to others. A Christian, so soon as he finds any rooting in God, is of a spreading disposition, and makes the places he lives in the better for him. The whole body is the better for every good member, as we see in Onesimus, Phil. 11. The meanest persons, when they become good, are useful and profitable; of briars, become flowers. The very naming of a good man casts a sweet savour, as presenting some grace to the heart of the hearer. For then we have what we have to purpose, when others have occasion to bless God for us, for conveying comfort to them by us. And for our furtherance herein, therefore, the winds are called upon to awake and blow upon Christ's garden, 'that the spices thereof may flow out.'
观察 2：因此我们进一步看到，仅仅自己善良是不够的，我们的善良必须流露出来；也就是说，变得更加坚定、有用，持续地为他人带来好处。我们必须努力成为像约翰一样的燃烧和发光的基督徒（约翰福音 5:35）。因为基督不像一个封闭不开启的膏盒，而像马利亚倒出的那个膏盒，它用其甜美的香气使整个房子都充满了芬芳。因为圣灵就像风一样，将恩典的甜香带给他人。一个基督徒一旦在上帝里扎下根，就会具有传播的性格，使他所居住的地方变得更好。整个身体因为每一个好的肢体而变得更好，就像我们在腓立比书 11 章中看到的奥内西莫。最卑微的人，当他们变得善良时，也变得有用和有益；从荆棘变成花朵。一个好人的名字本身就带来了甜美的香气，给听者的心灵带来了一些恩典。因为当别人因我们而感到欢欣，并通过我们传递安慰时，我们才真正拥有了我们的目的。 为了我们在此进一步的推进，因此，呼唤风来唤醒并吹拂在基督的花园中，'使其香料流出。'

Obs. 3. Hence we see, also, that where once God begins, he goes on, and delights to add encouragement to encouragement, to maintain new setters up in religion, and doth not only give them a stock of grace at the beginning, but also helps them to trade. He is not only Alpha, but Omega, unto them, the beginning and the ending, Rev. 1:8. He doth not only plant graces, but also watereth and cherisheth them. Where the Spirit of Christ is, it is an encouraging Spirit; for not only it infuseth grace, but also stirs it up, that we may be ready prepared for every good work, otherwise we cannot do that which we are able to do. The Spirit must bring all into exercise, else the habits of grace will lie asleep. We need a present Spirit to do every good; not only the power to will, but the will itself; and not only the will, but the deed, is from the Spirit, which should stir us up to go to Christ, that he may stir up his own graces in us, that they may flow out.
观察 3. 因此我们看到，上帝一旦开始，就会继续，并喜欢给予鼓励，以支持新的宗教创立者，并且不仅在开始时给予他们一份恩典，而且还帮助他们进行交易。他不仅是阿尔法，也是欧米茄，对他们来说是起始和终结，启示录 1:8。他不仅种植恩典，还浇灌和培育它们。基督的灵在哪里，就是一种鼓励的灵；因为它不仅注入恩典，还激发恩典，使我们准备好为每一件善事做好准备，否则我们无法做到我们能做到的事情。灵必须使一切都得到实践，否则恩典的习惯将沉睡。我们需要一个即时的灵来做一切善事；不仅是有意愿的能力，而且是意愿本身；不仅是意愿，而且是行动，都来自于灵，这应该激励我们去寻求基督，让他在我们里面激发他自己的恩典，使它们流露出来。

Use. Let us labour, then, in ourselves to be full of goodness, that so we may be fitted to do good to all. As God is good, and does good to all, so must we strive to be as like him as may be; in which case, for others' sakes, we must pray that God would make the winds to blow out fully upon us, 'that our spices may flow out' for their good. For a Christian in his right temper thinks that he hath nothing good to purpose, but that which does good to others.
使用。让我们努力使自己充满善良，这样我们才能为所有人做好事。上帝是善良的，对所有人都行善，所以我们必须努力使自己尽可能像他一样；在这种情况下，为了他人的利益，我们必须祈求上帝让风充分吹向我们，“让我们的香料流出”为他们的利益。对于一个心态正确的基督徒来说，他认为自己没有任何对他人有益的好处。

Thus far of Christ's command to the north and south wind to awake and blow upon his garden, that the spices thereof may flow out. In the next place we have—
到目前为止，基督命令北风和南风醒来，吹拂他的花园，使其香料流出。接下来我们有-

II. Christ's invitation by the church to come into his garden, with the end thereof, 'to eat his pleasant fruits.'
基督受教会邀请进入他的花园，并以“享用他美味的果实”为目的。

Which words shew the church's further desire of Christ's presence to delight in the graces of his own Spirit in her. She invites him to come and take delight in the graces of his own Spirit; and she calls him 'Beloved,' because all her love is, or should be, imparted and spent on Christ, who gave himself to a cursed death for her. Our love should run in strength no other way, therefore the church calls Christ her 'Beloved.' Christ was there before, but she desires a further presence of him, whence we may observe, that
哪些词语表明教会更渴望基督的存在，以欣赏他自己的灵在她身上所显的恩典。她邀请他来并欣赏他自己的灵的恩典；她称他为“所爱的”，因为她所有的爱都是或应该是给予基督的，他为她而受了诅咒的死。我们的爱应该以这种力量流动，因此教会称基督为她的“所爱的”。基督以前已经在那里，但她渴望他的进一步存在，因此我们可以观察到，

Wheresoever grace is truly begun and stirred up, there is still a further desire of Christ's presence; and approaching daily more and more near to the soul, the church, thinks him never near enough to her until she be in heaven with him. The true spouse and the bride always, unless in desertion and temptation, crieth, 'Come, Lord Jesus, come quickly,' Rev. 22:20. Now, these degrees of Christ's approaches to the soul, until his second coming, are, that he may manifest himself more and more in defending, comforting, and enabling his church with grace. Every further manifestation of his presence is a further coming.
无论在何处，只要恩典真正开始并被激发，就会有对基督临在的进一步渴望；并且每天越来越接近灵魂的教会，她认为除非她与基督在天堂相聚，否则他永远不会离她太近。真正的配偶和新娘总是在被遗弃和受诱惑之外，呼喊着：“主耶稣，快来吧”，启示录 22:20。现在，基督对灵魂的临近在他第二次来临之前有不同的程度，这是为了在保护、安慰和赋予他的教会恩典方面越来越多地显现自己。他的临在的每一次进一步显现都是一次进一步的来临。

Quest. But why is the church thus earnest?
但是为什么教会如此认真？

Reason 1. First, because grace helps to see our need of Christ, and so helps us to prize him the more; which high esteem breeds a hungering, earnest desire after him, and a desire of further likeness and suitableness to him.
原因 1. 首先，因为恩典帮助我们看到我们对基督的需要，从而帮助我们更加珍视他；这种高度的评价会培养对他的渴望和迫切的渴望，并且渴望更进一步地与他相似和相称。

Secondly, because the church well knows that when Christ comes to the soul he comes not alone, but with his Spirit, and his Spirit with abundance of peace and comfort. This she knows, what need she hath of his presence, that without him there is no comfortable living; for wheresoever he is, he makes the soul a kind of heaven, and all conditions of life comfortable.
其次，因为教会深知，当基督来到灵魂时，他并不孤单，而是与他的圣灵一同来临，而且圣灵带来丰富的平安和安慰。她知道，她需要他的同在，因为没有他，生活就不会舒适；因为无论他在哪里，他都会使灵魂成为一种天堂，使生活的各种境况变得舒适。

Use. Hence we may see that those that do not desire the presence of Christ in his ordinances are, it is to be feared, such as the wind of the Holy Ghost never blew upon. There are some of such a disposition as they cannot endure the presence of Christ, such as antichrist and his limbs,* whom the presence of Christ in his ordinances blasts and consumes. Such are not only profane and worldly persons, but proud hypocrites, who glory in something of their own; and therefore their hearts rise against Christ and his ordinances, as laying open and shaming their emptiness and carnalness. The Spirit in the spouse is always saying to Christ, 'Come.' It hath never enough of him. He was now in a sort present; but the church, after it is once blown upon, is not satisfied without a further presence. It is from the Spirit that we desire more of the Spirit, and from the presence of Christ that we desire a further presence and communion with him. Now,
因此，我们可以看到那些不渴望基督在他的圣礼中出现的人，恐怕是圣灵从未吹过的人。有些人的性情如此，他们无法忍受基督的存在，比如敌基督和他的追随者，基督在他的圣礼中的存在使他们枯萎和消亡。这些人不仅是亵渎和世俗的人，还有骄傲的伪君子，他们以自己的某种东西为荣，因此他们的心起来反对基督和他的圣礼，因为这揭示了他们的虚空和肉体的羞耻。圣灵在新妇中一直对基督说：“来吧。”它对他从未满足。他现在在某种程度上出现了，但是教会一旦受到吹拂，就不会满足于进一步的存在。我们渴望更多圣灵的渴望来自圣灵，我们渴望更进一步的存在和与基督的交通来自基督的存在。现在，

The end and reason why Christ is desired by the Church to come into his garden is 'to eat his pleasant fruits;' that is, to give him contentment. And is it not fit that Christ should eat the fruit of his own vine? have comfort of his own garden? to taste of his own fruits? The only delight Christ hath in the world is in his garden, and that he might take the more delight in it, he makes it fruitful; and those fruits are precious fruits, as growing from plants set by his own hand, relishing of his own Spirit, and so fitted for his taste. Now, the church, knowing what fitted Christ's taste best, and knowing the fruits of grace in her heart, desireth that Christ would delight in his own graces in her, and kindly accept of what she presented him with. Whence we see that
基督受教会欢迎进入他的园子的目的和原因是“吃他美好的果子”，也就是给他带来满足。基督难道不应该吃自己葡萄园里的果实吗？在自己的园子里得到安慰吗？品尝自己的果实吗？基督在世上唯一的喜悦就是在他的园子里，为了更加喜悦，他使园子结果。这些果实是宝贵的果实，因为它们是从他亲手栽种的植物上长出来的，品味着他自己的灵，并且适合他的口味。现在，教会知道什么最适合基督的口味，也知道她心中的恩典的果实，她希望基督能够喜悦她心中的恩典，并慈悲地接受她所献上的一切。从这里我们可以看到，

A gracious heart is privy to its own grace and sincerity when it is in a right temper, and so far as it is privy is bold with Christ in a sweet and reverend manner. So much sincerity, so much confidence. If our heart condemn us not of unsincerity, we may in a reverend manner speak boldly to Christ. It is not fit there should be strangeness betwixt Christ and his spouse; neither, indeed, will there be, when Christ hath blown upon her, and when she is on the growing hand. But mark the order.
一个宽容的心，在正确的状态下，能够体会到自己的宽容和真诚，只有在这种情况下，它才会与基督一同坦然自信地行事。真诚越多，信心越大。如果我们的心没有对我们的不真诚进行谴责，我们就可以以一种恭敬的方式大胆地与基督交谈。基督和他的伴侣之间不应该有陌生感；实际上，当基督吹拂她，并且她在不断成长时，就不会有陌生感。但要注意顺序。

First, Christ blows, and then the church says, 'Come.' Christ begins in love, then love draws love. Christ draws the church, and she runs after him, Cant. 1:4. The fire of love melts more than the fire of affliction.
首先，基督吹响号角，然后教会说：“来吧。”基督以爱开始，爱吸引爱。基督吸引教会，她追随着他，雅歌 1:4。爱的火焰比苦难的火焰更能融化人心。

Again, we may see here in the church a carefulness to please Christ. As it is the duty, so it is the disposition, of the church of Christ, to please her husband.
再次，我们可以在教堂中看到一种小心翼翼地取悦基督的态度。作为基督教会的责任，也是她取悦丈夫的性情。

1. The reason is, first, our happiness stands in his contentment, and all cannot but be well in that house where the husband and the wife delight in, and make much of, each other.
原因是，首先，我们的幸福在于他的满足，而在丈夫和妻子彼此喜爱和珍视的家庭中，一切都不会不好。

2. And again, after that the church hath denied herself and the vanities of the world, entering into a way and course of mortification, whom else hath she to give herself to, or receive contentment from? Our manner is to study to please men whom we hope to rise by, being careful that all we do may be well taken of them. As for Christ, we put him off with anything. If he likes it, so it is; if not, it is the best that he is like to have.
2. 再次，教会在否定自己和世俗的虚荣之后，进入了苦修的道路和方式，她还能把自己给谁，或从谁那里得到满足呢？我们的方式是努力取悦那些我们希望通过的人，小心翼翼地确保我们所做的一切都能得到他们的认可。至于基督，我们随便对待他。如果他喜欢，那就这样；如果不喜欢，那也是他能得到的最好的。

Uses. 1. Oh! let us take the apostle's counsel, 'To labour to walk worthy of the Lord, &c., unto all well-pleasing, increasing in knowledge, and fruitfulness in every good work,' Col. 1:9, 10. And this knowledge must not only be a general wisdom in knowing truths, but a special understanding of his good-will to us, and our special duties again to him.
使用。1.哦！让我们遵循使徒的建议，“努力行走在主的身份中，以取悦他，增长在知识上，并在一切善工上结果丰富”，歌罗西书 1:9,10。这种知识不仅必须是对真理的一般智慧，还必须是对他对我们的善意和我们对他的特殊职责的特殊理解。

2. Again, that we may please Christ the better, labour to be cleansed from that which is offensive to him: let the spring be clean. Therefore the psalmist, desiring that the words of his mouth and the meditations of his heart might be acceptable before God, first begs 'cleansing from his secret sins,' Ps. 19:12.
为了更好地取悦基督，我们要努力清除那些冒犯他的事物：让泉水保持清洁。因此，诗人渴望他口中的言辞和心中的思想在上帝面前蒙悦纳，首先祈求“洁净他隐藏的罪过”，诗篇 19:12。

3. And still we must remember that he himself must work in us whatsoever is well-pleasing in his sight, that so we may be perfect in every good thing to do his will, having grace whereby we may serve him acceptably. And one prevailing argument with him is, that we desire to be such as he may take delight in: 'the upright are his delight.' It cannot but please him when we desire grace for this end that we may please him. If we study to please men in whom there is but little good, should we not much more study to please Christ, the fountain of goodness? Labour therefore to be spiritual; for 'to be carnally minded is death,' Rom. 8:6, and 'those that are in the flesh cannot please God.'
而且我们必须记住，他自己必须在我们身上工作，使他眼中所喜悦的一切都在我们身上实现，这样我们才能在一切善事上完全，以行他的旨意，拥有恩典，使我们能够得到他的悦纳。对他来说，一个有力的论点是，我们渴望成为他喜悦的人：“正直人是他所喜悦的。”当我们渴望恩典是为了讨他喜欢时，这无疑会使他高兴。如果我们努力取悦那些善良有限的人，难道我们不应该更加努力取悦基督，那善良的源泉吗？因此，努力成为属灵的人；因为“属肉体的思念就是死亡”，罗马书 8:6，“那些在肉体里的人不能得到上帝的悦纳。”

The church desires Christ to come into his garden, 'to eat his pleasant fruits,' where we see, the church gives all to Christ. The garden is his, the fruit his, the pleasantness and preciousness of the fruit is his. And as the fruits please him, so the humble acknowledgment that they come from him doth exceedingly please him. It is enough for us to have the comfort, let him have the glory. It came from a good spirit in David when he said, 'Of thine own, Lord, I give thee,' &c., 1 Chron. 29:14. God accounts the works and fruits that come from us to be ours, because the judgment and resolution of will, whereby we do them, is ours. This he doth to encourage us; but because the grace whereby we judge and will aright, comes from God, it is our duty to ascribe whatsoever is good in us, or comes from us, unto him; so God shall lose no praise, and we lose no encouragement. The imperfections in well-doing are only ours, and those Christ will pardon, as knowing how to bear with the infirmities of his spouse, being 'the weaker vessel,' 1 Pet. 3:7.
教堂希望基督进入他的花园，“吃他美好的果实”，在这里我们看到，教堂将一切都归给基督。花园是他的，果实是他的，果实的美好和珍贵也是他的。正如这些果实使他高兴，对它们来自他的谦卑承认也极其使他高兴。对我们来说，拥有安慰就足够了，让他拥有荣耀。大卫说“主啊，这一切都是出于你的手”，上帝认为我们所做的工作和结果是我们自己的，因为我们所做的判断和决心是我们自己的。他这样做是为了鼓励我们；但因为我们正确判断和决心的恩典来自上帝，所以我们有责任将我们内在的一切善良或来自我们的一切归功于他；这样上帝就不会失去赞美，我们也不会失去鼓励。行善中的不完美只是我们自己的，基督会原谅这些，因为他知道如何容忍他的伴侣的软弱，她是“软弱的器皿”（彼得前书 3:7）。

Use. This therefore should cheer up our spirits in the wants and blemishes of our performances. They are notwithstanding precious fruits in Christ's acceptance, so that we desire to please him above all things, and to have nearer communion with him. Fruitfulness unto pleasingness may stand with imperfections, so that we be sensible of them, and ashamed for them. Although the fruit be little, yet it is precious, there is a blessing in it. Imperfections help us against temptations to pride, not to be matter of discouragement, which Satan aims at. And as Christ commands the north and south wind to blow for cherishing, so Satan labours to stir up an east pinching wind, to take either from endeavour, or to make us heartless in endeavour. Why should we think basely of that which Christ thinks precious? Why should we think that offensive which he counts as incense? We must not give false witness of the work of grace in our hearts, but bless God that he will work anything in such polluted hearts as ours. What though, as they come from us, they have a relish of the old man, seeing he takes them from us, 'perfumes them with his own sweet odours,' Rev. 8:3, and so presents them unto God. He is our High Priest which makes all acceptable, both persons, prayers, and performances, sprinkling them all with his blood, Heb. 9:14.
使用。因此，这应该让我们在我们的表现中的需求和瑕疵中振奋精神。尽管它们在基督的接纳中是宝贵的果实，我们仍然渴望使他满意，与他更亲近。结果对令人满意的多产性可能存在着不完美之处，只要我们意识到并为此感到羞愧。尽管果实很小，但它是宝贵的，其中蕴含着祝福。不完美帮助我们抵御骄傲的诱惑，而不是成为沮丧的原因，这正是撒旦的目标。正如基督命令北风和南风吹拂以滋养，撒旦努力激起一阵刺骨的东风，要么削弱我们的努力，要么使我们失去勇气。我们为什么要低估基督认为宝贵的事物呢？我们为什么要认为他视为香气的东西是令人反感的呢？我们不能对我们心中的恩典之工作作出虚假的见证，而应该感谢上帝，他愿意在我们这样污秽的心中工作。即使从我们这里出来时，它们带有旧人的味道，但他将它们从我们这里带走，“用他自己甜美的香气使它们香气四溢”，启示录 8:3，并将它们呈现给上帝。 He is our High Priest which makes all acceptable, both persons, prayers, and performances, sprinkling them all with his blood, Heb. 9:14.

To conclude this point, let it be our study to be in such a condition wherein we may please Christ; and whereas we are daily prone to offend him, let us daily renew our covenant with him, and in him: and fetch encouragements of well-doing from this, that what we do is not only well-pleasing unto him, but rewarded of him. And to this end desire him, that he would give command to north and south, to all sort of means, to be effectual for making us more fruitful, that he may delight in us as his pleasant gardens. And then what is in the world that we need much care for or fear?
为了总结这一点，让我们努力使自己处于一种能够取悦基督的状态；鉴于我们每天都容易得罪他，让我们每天与他和好，并从中获得做善事的鼓励，因为我们所做的不仅仅是让他喜悦，而且还会得到他的奖赏。为了达到这个目的，让我们请求他，让他命令北方和南方，以及各种手段，为使我们更加多产而发挥作用，这样他就能喜悦我们，就像他的花园一样。那么，世界上还有什么我们需要过多关心或担心的呢？

Now, upon the church's invitation for Christ to come into his garden, follows his gracious answer unto the church's desire, in the first verse of this fifth chapter:
现在，当教会邀请基督进入他的花园时，基督对教会的愿望给予了恩慈的回应，在第五章的第一节中

'I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved,' Cant. 5:1.

Which words contain in them an answer to the desire of the church in the latter part of the verse formerly handled: 'Awake, thou north wind; and come, thou south,' &c.
哪些词语中包含了对教会在前文中提到的愿望的回答：“北风啊，醒来吧；南风啊，来吧”，等等。

Then, ver. 2, is set forth the secure estate of the church at this time, 'I sleep, but my heart waketh;' in setting down whereof the Holy Ghost here by Solomon shews likewise,
然后，第二节，揭示了教会此时的安全状态，“我睡觉，但我的心醒着。”在这里，圣灵通过所罗门也展示了这一点。

The loving intercourse betwixt Christ and the church one with another.
基督与教会之间的亲密交往。

Now Christ, upon the secure estate and condition of the church, desires her 'to open unto him,' ver 2; which desire and waiting of Christ is put off and slighted with poor and slender excuses: ver. 3, 'I have put off my coat; how shall I put it on?' &c.
现在基督，对教会的安全状态和条件，希望她“向他敞开”，见第 2 节；然而基督的这种渴望和等待被用薄弱的借口推迟和轻视：见第 3 节，“我已脱下我的外衣，我怎能再穿上呢？”等等。

The success* of which excuses is, that Christ seems to go away from her (and indeed to her sight and sense departs): ver. 6, 'I opened to my beloved; but my beloved had withdrawn himself,' &c.; whereupon she lays about her, is restless, and inquires after Christ from the watchmen, who misuse, 'wound her, and take away her veil from her,' ver. 7.
这些借口的成功之处在于，基督似乎离开了她（实际上从她的视线和感觉中离开了）：第 6 节，“我给我的良人开了门，我的良人却转身离去”，等等；因此她四处寻找，不安宁，并向守望者询问基督的下落，但守望者却虐待她，“伤害她，夺走她的面纱”，第 7 节。

Another intercourse in this chapter here is, that the church for all this gives not over searching after Christ, but asks the daughters of Jerusalem what was become of her beloved, ver. 8; and withal, in a few words, but full of large expression, she relates her case unto them, that 'she was sick of love,' and so 'chargeth them to tell her beloved,' 'if they find him.' Whereupon a question moved by them, touching her beloved, ver. 9, 'What is thy beloved more than another beloved?' she takes occasion, being full of love, which is glad of all occasion to speak of the beloved, to burst forth into his praises, by many elegant expressions, verses 10, 11, 12, &c.
本章中的另一次交流是，教会并没有停止寻找基督，而是询问耶路撒冷的女儿们她的爱人去了哪里，第 8 节；并且，用简短但充满表达的话语，她向她们叙述了她的情况，即“她因爱而生病”，并“要求她们告诉她的爱人”，“如果他们找到他的话”。于是，她们提出了一个关于她的爱人的问题，第 9 节，“你的爱人比其他爱人有什么特别之处？”她趁机发表对爱人的赞美，用许多优雅的表达方式，第 10、11、12 节等等。

1. In general, setting him at a large distance, beyond comparison from all others, to be 'the chiefest of ten thousand,' ver. 10.
总的来说，将他与其他所有人相比，将他置于远远的距离之外，成为“万人之首”，第 10 节。

2. In particulars, ver. 11, &c.: 'his head is as most fine gold,' &c.
在细节方面，第 11 节等等：“他的头发如同最纯金子”，等等。

The issue whereof was, that the 'daughters of Jerusalem' become likewise enamoured with him, chap. 6:1; and thereupon inquire also after him, 'Whither is thy beloved gone, O thou fairest among women?' &c. Unto which demand the church makes answer, chap. 6:2; and so, ver. 3 of that chapter makes a confident, triumphant close unto all these grand passages forenamed, 'I am my beloved's, and my beloved is mine,' &c.; all of which will better appear in the particulars themselves.
问题的关键是，“耶路撒冷的女儿们”也对他产生了爱慕之情，见第 6 章 1 节；因此，她们也询问他，“你心上所爱的往哪里去了，你这在妇女中最美丽的？”等等。教会对这个问题作出回答，见第 6 章 2 节；因此，该章第 3 节以自信和胜利的方式结束了所有这些前面提到的重要情节，“我是我心上所爱的，我心上所爱的是我的”，等等；所有这些细节将在具体情节中更清楚地展现出来。

The first thing then which offereth itself to our consideration is Christ's answer to the church's invitation, chap. 4:16:
首先，我们要考虑的是基督对教会邀请的回答，第 4 章 16 节。

'I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.' In which verse we have,

I. Christ's answer to the church's petition, 'I am come into my garden.'
我。基督对教会的请求的回答：“我来到了我的花园。”

II. A compellation, or description of the church, 'My sister, my spouse.'

III. Christ's acceptation of what he had gotten there, 'I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey.' There is,
III. 基督对他在那里得到的东西的接受，“我已经用我的香料收集了我的没药；我已经用我的蜂巢吃了我的蜜。”

IV. An invitation of all Christ's friends to a magnifique* abundant feast, 'Eat, O friends; drink, yea drink abundantly, O beloved.'
四、邀请基督的朋友们参加一场盛大丰盛的宴会，“朋友们，请吃吧；亲爱的，请喝，喝得饱足。”

I. For the first, then, in that Christ makes such a real answer unto the church's invitation, 'I am come into my garden,' &c., we see, that Christ comes into his garden. 'Tis much that he that hath heaven to delight in, will delight to dwell among the sons of sinful men; but this he doth for us, and so takes notice of the church's petition.
首先，基督对教会的邀请作出了如此真实的回应，我们看到基督进入了他的花园。他拥有天堂作为喜悦之地，却愿意居住在罪人之中；但他这样做是为了我们，并且注意到了教会的请求。

'Let my beloved come into his garden, and eat his pleasant fruit.' The right speech of the church that gives all to Christ, who, when she hath made such a petition, hears it. The order is this—
让我心爱的人进入他的花园，吃他美好的果实。教会的正确言辞将一切都献给基督，当她提出这样的请求时，基督会听到。顺序是这样的-

First of all, God makes his church lovely, planteth good things therein, and then stirs up in her good desires: both fitness to pray from an inward gracious disposition, and holy desires; after which, Christ hearing the voice of his own Spirit in her, and regarding his own preparations, he answers them graciously. Whence, in the first place, we may observe, that,
首先，上帝使他的教会可爱，种植其中美好的事物，然后在她心中激发出美好的愿望：既有从内心的恩慈倾向中祈祷的适宜，又有圣洁的愿望；在此之后，基督听到自己的灵在她里面的声音，关注自己的准备工作，他慈悲地回应了这些愿望。因此，首先我们可以观察到，

God makes us good, stirs up holy desires in us, and then answers the desires of his holy Spirit in us.
上帝使我们变得善良，激发我们内心的圣洁欲望，然后回应我们内心圣洁的圣灵的愿望。

A notable place for this we have, Ps. 10:17, which shews how God first prepares the heart to pray, and then hears these desires of the soul stirred up by his own Spirit, 'Lord, thou hast heard the desires of the humble.' None are fit to pray but the humble, such as discern their own wants: 'Thou wilt prepare their hearts, thou wilt make thine ear to hear.' So Rom. 8:26, it is said, 'Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us, with groanings which cannot be uttered.' Thus the Spirit not only stirs up our heart to pray, but also prepares our hearts unto it. Especially this is necessary for us, when our thoughts are confused with trouble, grief, and passions, not knowing what to pray. In this case the Spirit dictates the words of prayer, or else, in a confusion of thoughts, sums up all in a volley of sighs and unexpressible groans. Thus it is true, that our hearts can neither be lifted up to prayer, nor rightly prepared for it, in any frame fitting, but by God's own Spirit. Nothing is accepted of God toward heaven and happiness, but that which is spiritual: all saving and sanctifying good comes from above. Therefore God must prepare the heart, stir up holy desires, dictate prayer; must do all in all, being our 'Alpha and Omega,' Rev. 1:8.
我们有一个显著的例子，诗篇 10:17，它展示了上帝如何首先准备心灵来祷告，然后听取由他自己的灵感激发的灵魂的渴望：“主啊，你已听见谦卑者的心愿。”只有谦卑的人才适合祷告，他们能够辨别自己的需求：“你必预备他们的心，你必侧耳听。”所以罗马书 8:26 也说：“况且我们的软弱有圣灵帮助，我们本不晓得当怎样祷告，只是圣灵亲自用说不出来的叹息替我们祷告。”因此，圣灵不仅激发我们的心灵祷告，还准备我们的心灵去祷告。特别是当我们的思绪被困扰、悲伤和激情所混淆时，不知道该祷告什么，这一点尤为重要。在这种情况下，圣灵会指导祷告的话语，或者在思绪混乱中，用一连串的叹息和无法言喻的呻吟来总结一切。因此，我们的心灵只有通过上帝的圣灵才能被提升到祷告的高度，也只有通过上帝的圣灵才能得到正确的准备。 上帝只接受属灵的事物，对于天堂和幸福，没有其他的接受。所有拯救和使人圣洁的善行都来自上方。因此，上帝必须预备人的心，激发圣洁的愿望，指导祷告；必须成为我们的“阿拉法和俄梅嘎”，启示录 1:8。

1. Now God hears our prayers, First, Because the materials of these holy desires are good in themselves, and from the person from whence they come, his beloved spouse, as it is in Cant. 2:14, where Christ, desiring to hear the voice of his church, saith, 'Let me see thy countenance, and let me hear thy voice; for sweet is thy voice, and thy countenance is comely.' Thus the voice of the Spouse is sweet, because it is stirred up by his own Spirit, which burns the incense, and whence all comes which is savingly good. This offering up of our prayers in the name of Christ, is that which with his sweet odours perfumes all our sacrifices and prayers; because, being in the covenant of grace, God respects whatsoever comes from us, as we do the desires of our near friends, Rev. 8:3.
现在上帝听到我们的祷告，首先是因为这些圣洁的愿望的材料本身是好的，来自于它们的人，他所钟爱的配偶，就像《雅歌》2:14 中所说的那样，基督渴望听到教会的声音，说：“让我看见你的容貌，听见你的声音；因为你的声音甜美，你的容貌美丽。”因此，配偶的声音是甜美的，因为它是被他自己的圣灵激发起来的，这圣灵燃烧着香料，也是一切救赎的善良之源。我们以基督的名义献上祷告，这就像香气一样，使我们所有的祭品和祷告都变得芬芳；因为在恩典的约中，上帝尊重我们所献上的一切，就像我们尊重亲近的朋友的愿望一样，启示录 8:3。

2. And then, again, God hears our prayers, because he looks upon us as we are in election, and choice of God the Father, who hath given us to him. Not only as in the near bond of marriage, husband and wife, but also as he hath given us to Christ; which is his plea unto the Father, John 17:6, 'Thine they were, thou gavest them me,' &c. The desires of the church please him, because they are stirred up by his Spirit, and proceed from her that is his; whose voice he delights to hear, and the prayers of others for his church are accepted, because they are for her that is his beloved.
然后，上帝再次听到我们的祷告，因为他将我们视为上帝父亲所选择的人，他已经将我们赐给了他。不仅仅是像丈夫和妻子那样的亲密关系，而且他也将我们赐给了基督；这是他对父亲的请求，约翰福音 17:6，“他们本是你的，你把他们赐给了我”，等等。教会的愿望使他高兴，因为它们是被他的圣灵激发起来的，并且来自他所爱的人；他喜欢听到她的声音，也接受其他人为教会祈祷，因为这些祈祷是为他所爱的人而发出的。

To confirm this further, see Isa. 58:9. 'Thou then shalt cry, and the Lord shall answer; thou shalt call, and presently he shall say, Here I am,' &c. So as soon as Daniel had ended that excellent prayer, the angel telleth him, 'At the beginning of thy supplications the decree came forth,' &c., Dan. 9:23. So because he knows what to put into our hearts, he knows our desires and thoughts, and therefore accepts of our prayers and hears us, because he loves the voice of his own Spirit in us. So it is said, 'He fulfils the desires of them that fear him; and he is near to all that call upon him, to all that call upon him in truth,' Ps. 145:18. And our Saviour, he saith, 'Ask and ye shall receive,' &c., Mat. 7:7. So we have it, 1 John 5:14, 'And we know if we ask anything according to his will, he heareth us.'
为了进一步确认这一点，请参考以赛亚书 58:9。“那时你呼求，耶和华必应允；你呼求，他必说：我在这里。”等等。所以当但以理结束了那个卓越的祷告后，天使告诉他：“你刚刚开始恳求的时候，命令就出来了。”等等，但以理书 9:23。因为他知道要将什么放入我们的心中，他知道我们的愿望和思想，因此他接受我们的祷告并听到我们的声音，因为他爱我们内心的圣灵的声音。所以圣经上说：“他应允敬畏他的人的心愿，也听他们的呼求，拯救他们。”诗篇 145:18。我们的救主也说：“你们祈求，就给你们；寻找，就寻见；叩门，就给你们开门。”马太福音 7:7。我们在约翰一书 5:14 中也有这样的话：“我们若照他的旨意求什么，他必听我们。”

Use 1. Let it therefore be a singular comfort to us, that in all wants, so in that of friends, when we have none to go to, yet we have God, to whom we may freely pour out our hearts. There being no place in the world that can restrain us from his presence, or his Spirit from us, he can hear us and help us in all places. What a blessed estate is this! None can hinder us from driving this trade with Christ in heaven.
让我们因此得到一个独特的安慰，即在所有的需求中，包括朋友的需求，当我们没有人可以求助时，我们仍然有上帝，我们可以向他倾诉心声。世界上没有任何地方可以阻止我们与上帝的相遇，或者阻止他的灵与我们同在，他可以在任何地方听到我们的声音并帮助我们。这是多么幸福的状态啊！没有人能阻止我们与天上的基督进行这种交流。

Use 2. And let us make another use of it likewise, to be a means to stir up our hearts to make use of our privileges. What a prerogative is it for a favourite to have the fare* of his prince! him we account happy. Surely he is much more happy that hath God's care, him to be his father in the covenant of grace; him reconciled, upon all occasions, to pour out his heart before him, who is merciful and faithful, wise and most able to help us. 'Why are we discouraged, therefore; and why are we cast down,' Ps. 42:11, when we have such a powerful and such a gracious God to go to in all our extremities? He that can pray can never be much uncomfortable.
使用 2。同样，让我们利用它的另一个用途，激发我们的内心去利用我们的特权。对于一个宠儿来说，能享受到国王的待遇是多么的特权！我们认为他很幸福。而那些在恩典的约中，拥有上帝的关怀，上帝成为他们的父亲的人，他们更加幸福；在任何情况下，他们都可以在他面前倾吐心声，因为他是仁慈、忠诚、智慧和最有能力帮助我们的。因此，当我们在极端困境中时，为什么要灰心丧气呢？为什么要沮丧呢？诗篇 42:11 说，我们有这样一个强大而仁慈的上帝可以求助。能够祈祷的人永远不会感到太不舒服。

Use 3. So likewise, it should stir us up to keep our peace with God, that so we may always have access unto him, and communion with him. What a pitiful case is it to lose other comforts, and therewith also to be in such a state, that we cannot go to God with any boldness! It is the greatest loss of all when we have lost the spirit of prayer; for, if we lose other things, we may recover them by prayer. But when we have lost this boldness to go to God, and are afraid to look him in the face, as malefactors the judge, this is a woful state.
使用 3。同样地，这应该激励我们与上帝保持和平，这样我们就可以随时接近他，并与他交流。失去其他安慰，同时又处于这样一种状态，无法大胆地去找上帝，这是多么可怜的情况！当我们失去祈祷的精神时，这是最大的损失；因为如果我们失去其他东西，我们可以通过祈祷来恢复。但当我们失去了这种大胆去找上帝的勇气，害怕直视他的眼睛，就像罪犯面对法官一样，这是一个悲惨的状态。

Now there are diverse cases wherein the soul is not in a state fit for prayer. As that first, Ps. 66:18, 'If I regard iniquity in my heart, the Lord will not regard my prayer.' If a man hath a naughty heart, that purposeth to live in any sin against God, he takes him for an enemy, and therefore will not regard his prayer. Therefore we must come with a resolute purpose to break off all sinful courses, and to give up ourselves to the guidance of God's Spirit. And this will be a forcible reason to move us thereunto, because so long as we live in any known sin unrepented of, God neither regards us nor our prayers. What a fearful estate is this, that when we have such need of God's favour in all estates; in sickness, the hour of death, and in spiritual temptation, to be in such a condition as that we dare not go to God! Though our lives be civil,* yet if we have false hearts that feed themselves with evil imaginations, and with a purpose of sinning, though we act it not, the Lord will not regard the prayers of such a one; they are abominable. The very 'sacrifice of the wicked is abominable,' Prov. 15:8.
现在有各种情况，其中灵魂并不适合祈祷。正如诗篇 66:18 所说：“我若心里注重罪孽，主必不听。”如果一个人心怀邪恶，打算犯任何违背上帝的罪，上帝会视他为敌人，因此不会理会他的祈祷。因此，我们必须带着坚定的决心，打破一切罪恶的行径，将自己交托给上帝的引导。这将是一个有力的理由，促使我们这样做，因为只要我们活在任何未悔改的已知罪恶中，上帝既不关注我们也不关注我们的祈祷。这是多么可怕的状态，当我们在各种情况下都需要上帝的恩惠时，在疾病、临终之时和属灵的试探中，却不敢去找上帝！即使我们的生活是正派的，但如果我们心怀虚伪，满足于邪恶的想象，并且有犯罪的意图，即使我们没有实际行动，主也不会理会这样一个人的祈祷；他们是可憎恶的。正如箴言 15:8 所说：“恶人的祭物为耶和华所憎恶。”

2. Another case is, when we will not forgive others. We know it is directly set down in the Lord's prayer, 'Forgive us our trespasses, as we forgive them that trespass against us,' Mat. 6:14; and there is further added, ver. 15, 'If you forgive not men their trespasses, neither will your heavenly Father forgive you.' If our hearts tell us we have no disposition to pardon, be at peace and agreement, then we do but take God's name in vain when we ask him to forgive our sins, and we continue in envy and malice. In this case God will not regard our prayers, as it is said, 'I care not for your prayers, or for any service you perform to me,' Isa. 1:15. Why? 'For your hands are full of blood,' Isa. 66:1. You are unmerciful, of a cruel, fierce disposition, which cannot appear before God rightly, nor humble itself in prayer. If it doth, its own bloody and cruel disposition will be objected against the prayers, which are not mingled with faith and love, but with wrath and bitterness. Shall I look for mercy, that have no merciful heart myself? Can I hope to find that of God, that others cannot find from me? An unbroken disposition, which counts 'pride an ornament,' Ps. 73:6, that is cruel and fierce, it cannot go to God in prayer. For, whosoever would prevail with God in prayer must be humble; for our supplications must come from a loving, peaceable disposition, where there is a resolution against all sin, Ps. 73:1. Neither is it sufficient to avoid grudging and malice against these, but we must look that others have not cause to grudge against us, as it is commanded: 'If thou bring thy gifts to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift,' Mat. 5:23. So that if we do not seek reconciliation with men unto whom we have done wrong, God will not be reconciled to us, nor accept any service from us.
另一个情况是，当我们不原谅他人时。我们知道这直接写在主祷文中，“饶恕我们的罪，如同我们饶恕人的罪”（马太福音 6:14），并且进一步补充说：“你们不饶恕人的过犯，你们的天父也不饶恕你们的过犯”（马太福音 6:15）。如果我们的内心告诉我们我们没有原谅的意愿，没有和平与和解，那么当我们请求上帝原谅我们的罪时，我们只是在徒然地使用上帝的名字，并且我们继续心存嫉妒和恶意。在这种情况下，上帝不会理会我们的祷告，正如经上所说：“我不理会你们的祷告，也不顾你们的礼物”（以赛亚书 1:15）。为什么呢？“因为你们的手满了血”（以赛亚书 66:1）。你们没有怜悯心，有着残忍、凶猛的性情，这样的心态不能正确地出现在上帝面前，也不能在祷告中谦卑自己。如果它这样做了，它自己血腥和残忍的性情将成为反对祷告的理由，这些祷告没有与信心和爱心相融合，而是与愤怒和苦毒相混合。我能期待怜悯吗，我自己没有怜悯的心？我能指望从上帝那里得到怜悯，而别人却从我这里得不到吗？一个不屈服的性情，将“傲慢视为装饰”（诗篇）。 73:6，那是残忍而凶猛的，它不能向上帝祈祷。因为，凡想在祈祷中得到上帝的恩典，必须谦卑；因为我们的祈求必须来自一颗充满爱和和平的心，其中有一个对一切罪恶的决心，诗篇 73:1。不仅仅是避免对这些人心怀怨恨和恶意，我们还必须确保别人没有理由对我们怨恨，正如所命令的：“若你在祭坛上献礼物的时候，想起你的弟兄向你怀怨，就把礼物留在祭坛前，先去与弟兄和好，然后来献礼物。”马太福音 5:23。所以，如果我们不寻求与我们做错事的人和解，上帝也不会与我们和解，也不会接受我们的任何事奉。

If then we would have our prayers and our persons accepted or respected, let us make conscience of that which hath been said, and not lose such a blessed privilege as this is, that God may regard our prayers. But here may be asked—
如果我们希望我们的祈祷和我们的人得到接受或尊重，让我们对所说的事情有良心，不要失去这样一个如此祝福的特权，让上帝关注我们的祈祷。但是这里可能会有人问-

Quest. How shall I know whether God regard my prayers or not?
问：我如何知道上帝是否关注我的祈祷？

Ans. 1. First, When he grants the thing prayed for, or enlargeth our hearts to pray still. It is a greater gift than the thing itself we beg, to have a spirit of prayer with a heart enlarged; for, as long as the heart is enlarged to prayer, it is a sign that God hath a special regard of us, and will grant our petition in the best and fittest time.
首先，当他赐予我们所祈求的事物，或者使我们的心灵继续祈祷时。拥有一个心灵开阔的祷告精神，比我们所祈求的事物本身更是一份更大的恩赐；因为只要心灵能够开阔地祷告，这就是上帝对我们特别关注的一个迹象，他将在最好、最适当的时机满足我们的请求。

2. When he answers us in a better and higher kind, as Paul when he prayed for the taking away of the prick of the flesh, had promises of sufficient grace, 2 Cor. 12:7–9.
当他以更好、更高的方式回答我们时，就像保罗在为除去肉体的刺所祈求时，得到了充足的恩典的应许，哥林多后书 12:7-9。

3. When, again, he gives us inward peace, though he gives not the thing, as Phil. 4:6, 'In nothing be careful, but in all things let your requests be made to God with prayer and thanksgiving.'
当他再次给予我们内心的平安时，尽管他没有给予那个事物，正如腓立比书 4:6 所说：“应当一无挂虑，只要凡事借着祷告、祈求和感谢，将你们所要的告诉神。”

Obj. But sometimes he doth not answer our requests.
但有时他不回答我们的请求。

Ans. It is true he doth not, but 'the peace of God which passeth all understanding guards our hearts and minds in the knowledge and love of God,' Philip. 4:7. So though he answers not our prayers in particular, yet he vouchsafes inward peace unto us, assuring us that it shall go well with us, though not in that particular we beg. And thus in not hearing their prayers, yet they have their hearts' desire when God's will is made known. Is not this sufficient for a Christian, either to have the thing, or to have inward peace, with assurance that it shall go better with them than if they had it; with a spirit enlarged to pray, till they have the thing prayed for. If any of these be, God respects our prayers.
答案：虽然他不回应我们的特定祈祷，但是“神所赐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 4:7）。因此，虽然他不特别回应我们的祈祷，但他赐予我们内心的平安，向我们保证，尽管我们所求的特定事情可能不会实现，但我们的处境会好转。因此，虽然他没有听到他们的祈祷，但当神的旨意被揭示时，他们仍然得到了他们内心所渴望的。对于一个基督徒来说，这是足够的，要么得到所求的事物，要么得到内心的平安，并确信情况会比拥有所求的事物更好；并且他们的灵魂会因为祈祷而得到扩展，直到他们得到所祈求的事物。如果其中任何一点存在，上帝就会尊重我们的祈祷。

Again, in that Christ is thus ready to come into his garden upon the church's invitation, we may further observe, that
再次，我们可以进一步观察到，基督准备好在教会的邀请下进入他的花园

Christ vouchsafes his gracious presence to his children upon their desire of it.
基督在他的子民渴望时，赐予他们他慈爱的同在。

The point is clear. From the beginning of the world, the church hath had the presence of Christ alway; for either he hath been present in sacrifices, or in some other things, signs of his presence, as in the 'bush,' Exod. 3:2, or some more glorious manifestation of his presence, the ark, Exod. 25:22, and in the cloud and pillar of fire, Exod. 13:21, and after that more gloriously in the temple. He hath ever been present with his church in some sign or evidence of his presence; he delighted to be with the children of men. Sometimes before that he assumed a body, and afterward laid it down again, until he came, indeed, to take our nature upon him, never to leave it again. But here is meant a spiritual presence most of all, which the church in some sort ever had, now desires, and he offers, as being a God 'hearing prayer,' Ps. 65:2. And to instance in one place for all, to see how ready Christ hath always been to shew his presence to the church upon their desire. What else is the burden of the 107th Psalm but a repetition of God's readiness to shew his presence in the church, upon their seeking unto him, and unfeigned desire of it, notwithstanding all their manifold provocations of him to anger? which is well summed up, Ps. 106:43, 'Many times did he deliver them, but they provoked him with their counsel, and wore brought low for their iniquity. Nevertheless, he regarded their affliction when he heard their cry.'
重点很明确。从世界的开始，教会一直有基督的存在；因为他要么在祭祀中出现，要么在其他一些事物中，这些事物是他存在的迹象，比如在“荆棘丛”中（出埃及记 3:2），或者在他存在的更辉煌的显现中，比如约柜（出埃及记 25:22），云彩和火柱（出埃及记 13:21），以及更加辉煌地在圣殿中。他一直以某种迹象或证据与他的教会同在；他喜欢与人同在。有时在他承担肉体之前，然后再放下，直到他确实来承担我们的本性，永不离开。但这里主要指的是一种属灵的存在，教会在某种程度上一直拥有，现在渴望，并且他作为一个“垂听祷告的神”（诗篇 65:2）提供。举一个例子来说明，看看基督一直以来多么愿意在教会渴望时向他们显现。 诗篇 107 的负担是什么，除了重复上帝在教堂中展示他的存在，当他们寻求他并真诚渴望时，尽管他们多次激怒他引发他的愤怒？这在诗篇 106:43 中得到了很好的总结：“他屡次拯救他们，他们却因自己的计谋惹动他，因自己的罪孽而降为卑微。然而，他在听到他们的哀求时关注了他们的苦难。”'

It doth not content the church to have a kind of spiritual presence of Christ, but it is carried from desire to desire, till the whole desire be accomplished; for as there are gradual presences of Christ, so there are suitable desires in the church which rise by degrees. Christ was present, 1, by his gracious spirit; and then, 2, more graciously present in his incarnation, the sweetest time that ever the church had from the beginning of the world until then. It being 'the desire of nations,' Hag. 2:7, for the description of those who lived before his coming is from 'the waiting for the consolation of Israel,' that is, for the first coming of Christ. And then there is a 3d and more glorious presence of Christ, that all of us wait for, whereby we are described to be such 'as wait for the coming of Christ,' Mark 15:43. For the soul of a Christian is never satisfied until it enjoy the highest desire of Christ's presence, which the church knew well enough must follow in time. Therefore, she especially desires this spiritual presence in a larger and fuller measure, which she in some measure already had. So, then, Christ is graciously present in his church by his Holy Spirit. 'I will be with you,' saith he, 'unto the end of the world,' Mat. 28:20. It is his promise. When I am gone myself, 'I will not leave you comfortless,' John 14:18, but leave with you my vicar-general, the Holy Spirit, the Comforter, who shall be alway with you. But—
教会不仅仅满足于拥有基督的一种属灵的存在，而是从一个愿望到另一个愿望，直到所有的愿望都实现；因为基督的存在是逐渐的，所以教会中也有相应的愿望逐渐升起。基督以他恩典的圣灵的存在，1，然后以更加恩慈的方式在他的道成肉身上出现，这是教会从世界开始直到那时最甜蜜的时刻。这是“万民所愿望的”，哈该书 2:7，因为在他来临之前的人们的描述是“等候以色列的安慰”，也就是等候基督的第一次来临。然后还有第三个更加荣耀的基督的存在，我们所有人都在等待着，我们被描述为“等候基督的到来”，马可福音 15:43。因为一个基督徒的灵魂永远不会满足，直到它享受到基督最高愿望的存在，教会很清楚地知道这必须在时间中实现。因此，她特别渴望在更大更充满的程度上拥有这种属灵的存在，而她在某种程度上已经拥有。所以，基督是通过他的圣灵在他的教会中恩慈地存在着。 “他说：‘我与你们同在，直到世界的末了。’”（马太福音 28:20）这是他的承诺。当我离开时，“我不会让你们孤单无助”（约翰福音 14:18），而是留下我的代理人，圣灵，安慰者，他将永远与你们同在。但是

Quest. How shall we know that Christ is present in us?
我们如何知道基督在我们内心存在？

Ans. To know this, we shall not need to pull him from heaven. We may know it in the word and sacraments, and in the communion of saints; for these are the conveyances whereby he manifests himself, together with the work of his own gracious Spirit in us; for, as we need not take the sun from heaven to know whether or not it be up, or be day, which may be known by the light, heat, and fruitfulness of the creature; and as in the spring we need not look to the heaven to see whether the sun be come near us or not, for looking on the earth we may see all green, fresh, lively, strong, and vigorous; so it is with the presence of Christ. We may know he is present by that light which is in the soul, convincing us of better courses to be taken, of a spiritual life, to know heavenly things, and the difference of them from earthly, and to set a price upon them. When there is, together with light, a heat above nature, the affections are kindled to love the best things, and to joy in them; and when, together with heat, there is strength and vigour to carry us to spiritual duties, framing us to a holy communion with God, and one with another; and likewise when there is every way cheerfulness and enlargement of spirit, as it is with the creature when the sun approacheth. For these causes the church desires Christ, that she may have more light, life, heat, vigour, strength, and that she may be more cheerful and fruitful in duties. The soul, when it is once made spiritual, doth still desire a further and further presence of Christ, to be made better and better.
为了知道这一点，我们不需要把他从天堂拉下来。我们可以通过圣言和圣礼，以及圣徒的交通来认识他；因为这些是他向我们显现的方式，连同他自己恩慈的灵在我们身上的工作；因为，我们不需要把太阳从天上拿下来，才知道它是否升起，或者是白天，这可以通过生物的光线、热量和结果来知道；就像在春天，我们不需要仰望天空来看太阳是否靠近我们，因为看着大地，我们可以看到一切都是绿色、新鲜、活力四溢、强壮有力的；基督的存在也是如此。我们可以通过灵魂中的那道光来知道他的存在，它使我们确信应该采取更好的行动，过上属灵的生活，认识天上的事物，以及它们与尘世的区别，并对它们给予重视。 当有光明的同时，超越自然的热量会点燃对最好的事物的爱和对它们的喜悦；当有热量的同时，还有力量和活力来引导我们进行属灵的职责，使我们与上帝和彼此建立圣洁的交流；同样，当心灵处处充满愉悦和开阔，就像太阳接近时动物的情况一样。因为这些原因，教会渴望基督，以便她可以拥有更多的光明、生命、热量、活力和力量，以便她在职责中更加愉快和多产。一旦灵魂变得属灵，它仍然渴望基督的更进一步的存在，以变得更好。

What a comfort is this to Christians, that they have the presence of Christ so far forth as shall make them happy, and as the earth will afford. Nothing but heaven, or rather Christ in heaven itself, will content the child of God. In the mean time, his presence in the congregation makes their souls, as it were, heaven. If the king's presence, who carries the court with him, makes all places where he is a court, so Christ he carries a kind of heaven with him. Wheresoever he is, his presence hath with it life, light, comfort, strength, and all; for one beam of his countenance will scatter all the clouds of grief whatsoever. It is no matter where we be, so Christ be with us. If with the three children in a fiery furnace, it is no matter, if 'a fourth be there also,' Dan. 3:25. So if Christ be with us, the flames nor nothing shall hurt us. If in a dungeon, as Paul and Silas were, Acts 16:24, if Christ's presence be there, by his Spirit to enlarge our souls, all is comfortable whatsoever. It changeth the nature of all things, sweeteneth everything, besides that sweetness which it brings unto the soul, by the presence of the Spirit; as we see in the Acts, when they had received the Holy Ghost more abundantly, they cared not what they suffered, regarded not whipping; nay, were glad 'that they were accounted worthy to suffer anything for Christ,' Acts 5:41. Whence came this fortitude? From the presence of Christ, and the Comforter which he had formerly promised.
这对基督徒来说是多么的安慰，他们拥有基督的同在，这将使他们快乐，并且地球所能提供的也足够了。只有天堂，或者更确切地说，天堂里的基督，才能满足上帝的儿女。与此同时，他在教会中的同在使他们的灵魂如同天堂一般。如果国王的到来，带着他的宫廷，使他所在之处都成为宫廷，那么基督也带着一种天堂的气息。无论他在哪里，他的同在都带来生命、光明、安慰、力量和一切；因为他的容颜一道光芒就能驱散所有的忧伤。我们在哪里并不重要，只要基督与我们同在。就像三个少年在火炉中，如果“还有一个与他们同在”，那也没关系（但以理书 3:25）。所以，如果基督与我们同在，火焰或任何事物都无法伤害我们。就像保罗和西拉在监狱中一样（使徒行传 16:24），如果基督的同在在那里，通过他的圣灵扩展我们的灵魂，一切都是令人舒适的。 它改变了一切事物的本质，使一切变得甜美，除了它给灵魂带来的甜美之外，还有圣灵的存在；正如我们在使徒行传中所看到的，当他们更丰富地接受了圣灵时，他们不在乎所受的苦难，不在乎鞭打；甚至“为基督受苦被算是有福”，使徒行传 5:41。这种坚韧从何而来？来自基督的存在，以及他之前所应许的保惠师。

So let us have the Spirit of Christ that comes from him; then it is no matter what our condition be in the world. Upon this ground let us fear nothing that shall befall us in God's cause, whatsoever it is. We shall have a spirit of prayer at the worst. God never takes away the spirit of supplication from his children, but leaves them that, until at length he possess them fully of their desires. In all Christ's delays, let us look unto the cause, and to our carriage therein; renew our repentance, that we may be in a fit state to go to God, and God to come to us. Desire him to fit us for prayer and holy communion with him, that we may never doubt of his presence.
所以让我们拥有来自基督的圣灵，那么无论我们在世界上处于什么样的状态都无关紧要。基于这个基础，让我们不惧怕在上帝的事业中发生的任何事情，无论是什么。即使在最糟糕的情况下，我们也会有祈祷的心灵。上帝从不会夺走他的子民的祈求的心灵，而是让他们保留下来，直到最后满足他们的愿望。在基督的一切延迟中，让我们注视原因和我们在其中的行为；更新我们的悔改，以便我们能够处于适合去找上帝和上帝来找我们的状态。渴望他使我们适合与他祈祷和圣洁交通，这样我们就永远不会怀疑他的存在。

THE SECOND SERMON
第二篇布道

I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have gathered my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.'—CANT. 5:1.
我进入了我的园子，我的姐妹，我的配偶：我用香料采集了没药；我用蜜采集了蜂巢；我用牛奶喝了我的酒：朋友们，请吃，请喝，亲爱的人，请尽情享用。——《雅歌》5:1。

THIS song is a mirror of Christ's love, a discovery of which we have in part in this verse; wherein Christ accepts of the invitation of the church, and comes into his garden; and he entertains her with the terms of sister and spouse. Herein observe the description of the church, and the sweet compellation, 'my sister, my spouse;' where there is both affinity and consanguinity, all the bonds that may tie us to Christ, and Christ to us.
这首歌是基督的爱的镜子，我们在这节经文中部分地发现了这一点；其中基督接受了教会的邀请，进入了他的花园；他以姐妹和配偶的身份招待她。在这里观察教会的描述和甜蜜的称呼，“我的姐妹，我的配偶”；在这里有亲缘关系和血缘关系，所有可能将我们与基督联系在一起的纽带，以及基督与我们联系在一起的纽带。

1. His sister, by blood.

2. His spouse, by marriage.
他的配偶，通过婚姻关系。

Christ is our brother, and the church, and every particular true member thereof, is his sister. 'I go,' saith Christ, 'to my Father and to your Father, to my God and to your God,' John 20:17. 'Go,' saith he, 'and tell my brethren.' This was after his resurrection. His advancement did not change his disposition. Go, tell my brethren that left me so unkindly; go, tell Peter that was most unkind of all, and most cast down with the sense of it. He became our brother by incarnation, for all our union is from the first union of two natures in one person. Christ became bone of our bone and flesh of our flesh, to make us spiritually bone of his bone and flesh of his flesh.
基督是我们的兄弟，教会和每一个真正的成员都是他的姐妹。基督说：“我上去见我的父，也是你们的父；见我的神，也是你们的神。”（约翰福音 20:17）他说：“去告诉我的弟兄们。”这是在他复活之后。他的升华并没有改变他的性情。去告诉那些离开我如此不友善的弟兄们；去告诉那个最不友善、最沮丧的彼得。他通过道成肉身成为我们的兄弟，因为我们的合一都来自于两个本性在一个人中的初次合一。基督成为我们的骨中之骨，肉中之肉，使我们在灵里成为他的骨中之骨，肉中之肉。

Therefore let us labour to be like to him, who for that purpose became like to us, Immanuel, God with us, Isa. 7:14; that we might be like him, and 'partake of the divine nature,' 2 Pet. 1:4. Whom should we rather desire to be like than one so great, so gracious, so loving?
因此，让我们努力成为像他一样的人，他为此目的而成为像我们一样的人，以马内利，上帝与我们同在，以赛亚书 7:14；这样我们就可以像他一样，并且“有份于神性”，彼得后书 1:4。我们应该更愿意像谁呢？一个如此伟大、如此仁慈、如此爱心的人。

Again, 'Christ was not ashamed to call us brethren,' Heb. 2:11, nor 'abhorred the virgin's womb,' to be shut up in those dark cells and straits; but took our base nature, when it was at the worst, and not only our nature, but our miserable condition and curse due unto us. Was he not ashamed of us? and shall we be ashamed to own him and his cause? Against this cowardice it is a thunderbolt which our Saviour Christ pronounceth, 'He that is ashamed of me before men, him will I be ashamed of before my Father, and all the holy angels,' Mark 8:38. It argues a base disposition, either for frown or favour to desert a good cause in evil times.
再次，希伯来书 2:11 说，“基督为称我们为弟兄而不以为耻”，他也没有“厌恶童贞女的胎腹”，而是选择了被困在那些黑暗的牢房和困境中；他接受了我们卑贱的本性，当它处于最糟糕的状态时，不仅接受了我们的本性，还接受了我们可怜的状况和应得的诅咒。他不以我们为耻吗？我们难道会以他和他的事业为耻吗？对于这种懦弱，我们的救主基督发出了一道霹雳，“凡在人前以我为可耻的人，我在我父的荣耀里，和圣天使中，也必以他为可耻。”（马可福音 8:38）这表明了一种卑鄙的性格，要么因为威胁要么因为恩惠而在困难时期背弃一个正义的事业。

Again, It is a point of comfort to know that we have a brother who is a favourite in heaven; who, though he abased himself for us, is yet Lord over all. Unless he had been our brother, he could not have been our husband; for husband and wife should be of one nature. That he might marry us, therefore, he came and took our nature, so to be fitted to fulfil the work of our redemption. But now he is in heaven, set down at the right hand of God: the true Joseph, the high, steward of heaven; he hath all power committed unto him; he rules all. What a comfort is this to a poor soul that hath no friends in the world, that yet he hath a friend in heaven that will own him for his brother, in and through whom he may go to the throne of grace boldly and pour out his soul, Heb. 4:15, 16. What a comfort was it to Joseph's brethren that their brother was the second person in the kingdom.
再次，知道我们有一个在天堂中受宠的兄弟是一种安慰；虽然他为我们自卑，但他仍然是万物之主。如果他不是我们的兄弟，他就不能成为我们的丈夫；因为丈夫和妻子应该是同一性质的。为了娶我们，他来了并接受了我们的性质，以便能够完成我们的救赎工作。但现在他在天堂，坐在上帝的右边：真正的约瑟，天堂的高级管家；他拥有所有的权力；他统治着一切。对于一个在世界上没有朋友的可怜灵魂来说，这是多么的安慰，他仍然有一个在天堂的朋友，他会承认他为自己的兄弟，通过他，他可以大胆地去恩典的宝座前倾吐自己的心声，希伯来书 4:15, 16。对于约瑟的兄弟们来说，他们的兄弟是王国中的第二个人，这是多么的安慰。

Again, It should be a motive to have good Christians in high estimation, and to take heed how we wrong them, for their brother will take their part. 'Saul, Saul, why persecutest thou me?' Acts 9:4, saith the Head in heaven, when his members were trodden on upon earth. It is more to wrong a Christian than the world takes it for, for Christ takes it as done to himself. Absalom was a man wicked and unnatural, yet he could not endure the wrong that was done to his sister Tamar, 2 Sam. 13:1. Jacob's sons took it as a high indignity that their sister should be so abused, Gen. 34. Hath Christ no affections, now he is in heaven, to her that is so near him as the church is? Howsoever he suffer men to tyrannise over her for a while, yet it will appear ere long that he will take the church's part, for he is her brother.
再次，对于好的基督徒要给予高度评价，并且要小心不要冤枉他们，因为他们的兄弟会支持他们。“扫罗，扫罗，你为什么逼迫我？”（使徒行传 9:4）天上的头领这样说，当他的肢体在地上被践踏时。冤枉一个基督徒比世人所认为的更为严重，因为基督把这当作对自己的冤枉。押沙龙是一个邪恶和不孝的人，但他不能容忍对他妹妹他玛尔的冤枉（撒母耳记下 13:1）。雅各的儿子们认为对他们的妹妹受到如此虐待是一种严重的侮辱（创世记 34）。基督在天上现在没有感情吗？对于那个与他如此亲近的教会来说？无论他容许人们暂时对她进行暴政，但很快就会显现出他会支持教会，因为他是她的兄弟。

'My sister, my spouse.'

The church is the daughter of a King, begotten of God; the sister and spouse of a King, because she is the sister and spouse of Christ, and the mother of all that are spiritual kings. The church of Christ is every way royal. Therefore we are kings because we are Christians. Hence the Holy Ghost doth add here to sister, spouse. Indeed, taking the advantage of such relations as are most comfortable, to set out the excellent and transcendant relation that is between Christ and his church; all other are not what they are termed, so much as glasses to see better things. Riches, beauty, marriage, nobility, &c., are scarce worthy of their names. These are but titles and empty things. Though our base nature make great matters of them, yet the reality and substance of all these are in heavenly things. True riches are the heavenly graces; true nobility is to be born of God, to be the sister and spouse of Christ; true pleasures are those of the Spirit, which endure for ever, and will stand by us when all outward comforts will vanish. That mystical union and sweet communion is set down with such variety of expressions, to shew that whatsoever is scattered in the creature severally is in him entirely. He is both a friend and a brother, a head and a husband, to us; therefore he takes the names of all. Whence we may observe further,
教堂是一个国王的女儿，由上帝所生；她是一个国王的姐妹和配偶，因为她是基督的姐妹和配偶，也是所有属灵国王的母亲。基督的教堂在各个方面都是王室的。因此，我们是国王，因为我们是基督徒。因此，圣灵在这里加上了姐妹、配偶。实际上，利用最舒适的关系来描述基督和他的教堂之间卓越而超越的关系；其他所有关系都不是它们所称的那样，只是更好事物的镜子。财富、美丽、婚姻、贵族等几乎不值得他们的名字。这些只是虚名和空洞的东西。尽管我们的低贱本性使它们变得重要，但所有这些的真实和实质都在天上的事物中。真正的财富是天上的恩典；真正的贵族是出生于上帝，是基督的姐妹和配偶；真正的快乐是属灵的快乐，它们永存，并在一切外在的安慰消失时支持我们。 那神秘的联合和甜蜜的交流以各种表达方式呈现，以显示无论在创造物中分散的东西，在他身上都是完整的。他既是我们的朋友又是我们的兄弟，是我们的头和丈夫；因此他拥有所有这些名称。我们可以进一步观察到，

That the church is the spouse of Christ. It springs out of him; even as Eve taken out of Adam's rib, so the spouse of Christ was taken out of his side. When it was pierced, the church rose out of his blood and death; for he redeemed it, by satisfying divine justice; we being in such a condition that Christ must redeem us before he would wed us. First, he must be incarnate in our nature before he could be a fit husband; and then, because we were in bondage and captivity, we must be redeemed before he could marry us: 'he purchased his church with his own blood,' Acts 20:28. Christ hath right to us, he bought us dearly.
教会是基督的配偶。它源自他；就像夏娃从亚当的肋骨中取出一样，基督的配偶也是从他的肋骨中取出的。当他被刺穿时，教会从他的血和死亡中崛起；因为他通过满足神的公义来赎回了它；在他与我们结婚之前，我们处于这样的状态，基督必须赎回我们。首先，他必须在我们的本性中成为道成肉身，才能成为合适的丈夫；然后，因为我们被束缚和囚禁，我们必须被赎回，他才能与我们结婚：“他用自己的血买了教会”，使徒行传 20:28。基督对我们有权利，他昂贵地买下了我们。

Again, another foundation of this marriage between Christ and us, is consent. He works us by his Spirit to yield to him. There must be consent on our part, which is not in us by nature, but wrought by his Spirit, &c. We yield to take him upon his own terms; that is, that we shall leave our father's house, all our former carnal acquaintance, when he hath wrought our consent. Then the marriage between him and us is struck up.
再次，基督与我们之间的婚姻的另一个基础是同意。他通过他的圣灵使我们顺服于他。我们必须同意，这不是我们天生具备的，而是由他的圣灵所创造的等等。我们同意按照他的条件接受他；也就是说，当他使我们同意时，我们将离开我们父亲的家，离开我们以前的一切肉体上的熟人。然后，他与我们之间的婚姻就达成了。

Some few resemblances will make the consideration of this the more comfortable.
一些相似之处将使这一考虑更加舒适。

1. The husband takes his wife under his own name. She, losing her own name, is called by his. So we are called Christians, of Christ.
丈夫将妻子随自己的姓氏。她失去了自己的名字，被他的名字所称呼。所以我们被称为基督徒，属于基督。

2. The wife is taken with all her debt, and made partaker of the honours and riches of her husband. Whatsoever he hath is hers, and he stands answerable for all her debts. So it is here: we have not only the name of Christ upon us, but we partake his honours, and are kings, priests, and heirs with him, Rev. 1:5, 6. Whatsoever he hath, he hath taken us into the fellowship of it; so that his riches are ours, and likewise, whatsoever is ours that is ill, he hath taken it upon him, even the wrath due to us. For he came between that and us, when he was made sin and a curse for us, 2 Cor. 5:21; so there is a blessed change between Christ and us. His honours and riches are ours. We have nothing to bestow on him, but our beggary, sins and miseries, which he took upon him.
妻子承担了所有的债务，并分享了丈夫的荣誉和财富。他所有的东西都是她的，他要对她的债务负责。在这里也是如此：我们不仅有基督的名字，而且分享他的荣誉，与他一同成为国王、祭司和继承人，启示录 1:5, 6。他拥有的一切，他都让我们参与其中；所以他的财富也是我们的，同样，我们的一切不好的东西，他也担负了，包括应该降临在我们身上的愤怒。因为当他为我们成为罪和咒诅时，他站在我们和愤怒之间，哥林多后书 5:21；所以基督和我们之间有了一个美好的转变。他的荣誉和财富是我们的。我们没有什么可以给他的，只有我们的乞讨、罪恶和苦难，他都承担了。

3. Those that bring together these two different parties, are the friends of the bride; that is, the ministers, as it is, John 3:23. They are the paranymphi, the friends of the bride, that learn of Christ what to report to his spouse, and so they woo for Christ, and open the riches, beauty, honour, and all that is lovely in him, which is indeed the especial duty of ministers—to lay open his unsearchable riches, that the church may know what a husband she is like to have, if she cleave to him; and what an one she leaves, if she forsake him. It was well said in the council of Basil, out of Bernard, 'Nemo committit sponsam suam Vicario; nemo enim Ecclesiæ sponsus est,'—None commits his wife to a vicar, for none is the husband of the church. To be husband of the church is one of the incommunicable titles of Christ, yet usurped by the pope. Innocent the Third was the first that wronged Christ's bed by challenging the title of Sponsus, husband of the church. Bernard forbids his scholar Eugenius this title (Epist. ccxxxvii. ad Eugenium). It is enough for ministers to be friends of the Bride. Let us yield him to be husband of the church, that hath given himself to sanctify it with washing of water and blood, Eph. 5:26. We are a wife of blood to him.
那些将这两个不同派别聚集在一起的人，是新娘的朋友；也就是说，就像约翰福音 3:23 所说的，他们是新郎的朋友。他们是新娘的伴娘，从基督那里学到要向他的配偶报告什么，因此他们为基督求婚，并展示他身上的丰富、美丽、荣耀和所有可爱之处，这确实是牧师的特殊职责——揭示他难以寻觅的财富，让教会知道她将来的丈夫会是怎样的，如果她依附于他；以及如果她离弃他，她将会失去什么。在巴塞尔会议上，根据伯纳德的话说得好，“Nemo committit sponsam suam Vicario; nemo enim Ecclesiæ sponsus est”——没有人把自己的妻子交给代理人，因为没有人是教会的丈夫。成为教会的丈夫是基督不可分享的称号之一，然而教皇却篡夺了这个称号。第三任无辜教皇是第一个通过声称自己是教会的丈夫而亵渎了基督的床铺的人。伯纳德禁止他的学生尤金尼乌斯使用这个称号（Epist. ccxxxvii. ad Eugenium）。对于牧师来说，成为新娘的朋友就足够了。 让我们承认他是教会的丈夫，他已经奉献自己以水和血的洗礼来使其成圣，弗 5:26。我们是他的血之妻。

In this sweet conjunction we must know, that by nature we are clean otherways than spouses; for what was Solomon's wife, Pharaoh's daughter? A heathen, till she came to be Solomon's spouse. And as we read in Moses, the strange woman must have her hair cut off, and her nails pared, Deut. 21:12. Before she should be taken into the church, there must be an alteration; so before the church, which is not heathenish, but indeed hellish by nature, and led by the spirit of the world, be fit to be the spouse of Christ, there must be an alteration and a change of nature, Is. 11:6–8; John 3:3. Christ must alter, renew, purge, and fit us for himself. The apostle saith, Eph. 5:24, it was the end of his death, not only to take us to heaven, but to sanctify us on earth, and prepare us that we might be fit spouses for himself.
在这甜蜜的结合中，我们必须知道，按照本性，我们与配偶不同；所以所罗门的妻子是谁？是法老的女儿。她是异教徒，直到成为所罗门的妻子。正如我们在摩西的书中所读到的，陌生的女人必须剪掉头发，修剪指甲，申命记 21:12。在她被接纳进教会之前，必须有一个改变；同样，在教会成为基督的配偶之前，教会本质上并非异教徒，而是由世界的精神引导的地狱，必须有一个改变和本性的转变，以赛亚书 11:6-8；约翰福音 3:3。基督必须改变、更新、净化并使我们适合他自己。使徒说，以弗所书 5:24，他的死不仅是为了带我们上天堂，而且是为了使我们在地上成圣，为自己准备合适的配偶。

Use 1. Let us oft think of this nearness between Christ and us, if we have once given our names to him, and not be discouraged for any sin or unworthiness in us. Who sues a wife for debt, when she is married? Uxori lis non intenditur. Therefore answer all accusations thus:—'Go to Christ.' If you have anything to say to me, go to my husband. God is just, but he will not have his justice twice satisfied, seeing whatsoever is due thereunto is satisfied by Christ our husband. What a comfort is this to a distressed conscience! If sin cannot dismay us, which is the ill of ills and cause of all evil, what other ill can dismay us? He that exhorts us to bear with the infirmities one of another, and hath enjoined the husband to bear with the wife, as the weaker vessel, 1 Pet. 3:7, will not he bear with his church as the weaker vessel, performing the duty of an husband in all our infirmities?
使用 1. 如果我们一旦把自己的名字交给基督，就让我们经常思考基督与我们之间的亲近，不要因为我们身上的任何罪恶或不值得而感到气馁。当一个妻子结婚后，谁会因为她的债务而起诉她呢？Uxori lis non intenditur。因此，对所有的指责都回答：“去找基督吧。”如果你有什么要对我说的，去找我的丈夫。上帝是公正的，但他不会让他的公正得到两次满足，因为我们丈夫基督已经满足了所有应得的公正。这对于困扰的良心来说是多么的安慰啊！如果罪恶不能使我们沮丧，罪恶是一切邪恶的根源，还有什么其他邪恶能使我们沮丧呢？他劝告我们要彼此忍耐软弱，他吩咐丈夫要忍耐妻子，因为她是软弱的器皿，彼得前书 3:7，他作为我们软弱的器皿的丈夫，会不会忍耐他的教会呢？

Use 2. Again, his desire is to make her better, and not to cast her away for that which is amiss. And for outward ills, they are but to refine, and make us more conformable to Christ our husband, to fit us for heaven, the same way that he went. They have a blessing in them all, for he takes away all that is hurtful, he pities and keeps us 'as the apple of his eye,' Zech. 2:8. Therefore, let us often think of this, since he hath vouchsafed to take us so near to himself. Let us not lose the comfort that this meditation will yield us. We love for goodness, beauty, riches; but Christ loves us to make us so, and then loves us because we are so, in all estates whatsoever.
再次使用 2。他的愿望是使她变得更好，而不是因为她有缺陷而抛弃她。至于外在的困难，它们只是为了磨练我们，使我们更加顺从我们的丈夫基督，使我们适应天堂，就像他走过的那条路一样。它们都有祝福，因为他除去了一切有害的东西，他怜悯并保护我们，如同他的眼中的瞳孔一样（参考撒迦利亚书 2:8）。因此，让我们经常思考这一点，因为他愿意让我们如此亲近他自己。让我们不要失去这种冥想所带来的安慰。我们爱好善良、美丽、财富；但基督爱我们是为了使我们变得如此，并且无论在任何境况下，他都爱我们因为我们是这样的。

Use 3. And if Christ be so near us, let us labour for chaste judgments, that we do not defile them with errors, seeing the whole soul is espoused to Christ. Truth is the spouse of our understandings. Veritas est sponsa intellectus. It is left* to us to be wanton in opinions, to take up what conceit we will of things. So we ought to have chaste affections, not cleaving to base things. It hath been ofttimes seen, that one husband hath many wives, but never from the beginning of the world, that one wife hath had many husbands. God promiseth to betroth his church to him in righteousness and faithfulness, that is, as he will be faithful to her, so she shall by his grace be faithful to him; faithfulness shall be mutual; the church shall not be false to Christ. So there is no Christian soul must think to have many husbands; for Christ in this case is a jealous husband. Take heed therefore of spiritual harlotry of heart, for our affections are for Christ, and cannot be better bestowed. In other things we lose our love, and the things loved; but here we lose not our love, but this is a perfecting love, which draws us to love that which is better than ourselves. We are, as we affect;† our affections are, as their objects be. If they be set upon better things than ourselves, they are bettered by it. They are never rightly bestowed, but when they are set upon Christ; and upon other things as they answer and stand with the love of Christ. For the prime love, when it is rightly bestowed, it orders and regulates all other loves whatsoever. No man knows how to use earthly things, but a Christian, that hath first pitched his love on Christ. Then seeing all things in him, and in all them, a beam of that love of his, intending happiness to him, so he knows how to use everything in order. Therefore let us keep our communion with Christ, and esteem nothing more than his love, because he esteems nothing more than ours.
使用 3。如果基督如此接近我们，让我们努力保持纯洁的判断，不要用错误玷污它们，因为整个灵魂都与基督结合在一起。真理是我们理解的配偶。Veritas est sponsa intellectus。我们可以放纵自己的观点，接受任何对事物的想法。因此，我们应该拥有纯洁的情感，不依附于低级的事物。经常看到一个丈夫有多个妻子，但从世界开始以来，从未看到一个妻子有多个丈夫。上帝承诺以公义和忠诚与他的教会订婚，也就是说，他对她忠诚，她也将凭借他的恩典对他忠诚；忠诚将是相互的；教会不会对基督不忠。因此，没有一个基督徒的灵魂应该想要有多个丈夫；因为在这种情况下，基督是一个嫉妒的丈夫。因此要小心心灵的淫乱，因为我们的情感是为了基督，不能更好地用于其他事物。在其他事物中，我们失去了爱和被爱的事物；但在这里，我们不会失去爱，而是一种完美的爱，它使我们爱上比自己更好的事物。 我们是如何影响的，我们的感情就是如何的。如果我们的感情投注在比我们更好的事物上，它们会因此变得更好。只有当它们投注在基督身上时，它们才是正确的。对其他事物的投注也要与基督的爱相符合。因为当正确投注了最初的爱时，它会调整和管理其他所有的爱。只有基督徒才知道如何使用世俗的事物，因为他们首先将他们的爱放在基督身上。然后，他们在基督里看到一切，并在其中看到他的爱的一束光，为了他的幸福，他知道如何有序地使用一切。因此，让我们与基督保持交流，并将他的爱视为最重要的，因为他视我们的爱为最重要的。

Quest. But how shall we know, whether we be espoused to Christ or not?
但我们如何知道自己是否与基督订婚了呢？

Ans. 1. Our hearts can tell us, whether we yield consent to him or not. In particular, whether we have received him, as he will be received, as a right husband, that is, whether we receive him to be ruled by him, to make him our head. For the wife, when she yields to be married, therewith also surrenders up her own will, to be ruled by her husband. So far she hath denied her own will; she hath no will of her own. Christ hath wisdom enough for us, and himself too, whose wisdom and will must be ours. To be led by divine truths so far as they are discovered unto us, and to submit ourselves thereunto, is a sign of a gracious heart, that is married to Christ.
我们的内心可以告诉我们，我们是否同意他。特别是，我们是否接受了他，如同接受一个合适的丈夫，也就是说，我们是否接受他来统治我们，成为我们的头。对于妻子来说，当她同意结婚时，也就放弃了自己的意愿，接受丈夫的统治。到此为止，她已经否定了自己的意愿；她没有自己的意愿。基督为我们拥有足够的智慧，他的智慧和意愿必须成为我们的。按照神圣的真理来引导我们，只要它们被揭示给我们，然后顺从其中，这是一个与基督结婚的恩典之心的标志。

Ans. 2. Again, a willingness to follow Christ in all conditions as he is discovered in the word. To suffer Christ to have the sovereignty in our affections, above all other things and persons in the world; this is the right disposition of a true spouse. For as it was at the first institution, there must be a leaving of father, and mother, and all, to cleave to our husband*: so here, when anything and Christ cannot stand together, or else we shall never have the comfort of his sweet name. Many men will be glad to own Christ to be great by him, but as St Austin complains in his time, Christ Jesus is not loved for Jesus his own sake. Vix diligitur Jesus propter Jesum, but for other things, that he brings with him, peace, plenty, &c.—as far as it stands with these contentments. If Christ and the world part once, it will be known which we followed. In times of peace this is hardly discerned. If he will pay men's debts, so as they may have the credit and glory of the name to be called Christians, if he will redeem them from the danger of sin, all is well; but only such have the comfort of this communion, as love him for himself. Let us not so much trouble ourselves about signs as be careful to do our duty to Christ, and then will Christ discover his love clearly unto us.
答案 2. 再次，愿意在所有情况下跟随基督，就像他在圣经中所揭示的那样。让基督在我们的情感中拥有至高无上的统治地位，超过世界上的一切事物和人物；这是真正配偶的正确态度。因为就像最初的设立一样，必须离开父母和一切，紧紧依附我们的丈夫*；所以在这里，当任何事物和基督不能共存时，否则我们将永远无法享受他甜美的名字的安慰。许多人乐于承认基督因他而伟大，但正如奥古斯丁在他的时代所抱怨的那样，基督耶稣并不是因为他自己而被爱。Vix diligitur Jesus propter Jesum，而是因为其他事物，他带来了平安、丰富等等——只要这些满足条件。如果基督和世界分道扬镳，我们将知道我们追随的是谁。在和平时期，这很难辨别。如果他愿意偿还人们的债务，以便他们可以因被称为基督徒而获得信誉和荣耀，如果他愿意拯救他们免于罪恶的危险，那就一切都好；但只有那些因为他而爱他的人才能享受这种交流的安慰。 让我们不要过多地担心迹象，而是要小心地履行我们对基督的职责，然后基督会清楚地向我们展示他的爱。

Use 4. Now, they that are not brought so near to this happy condition by Christ, may yet have this encouragement, there is yet place of grace for them. Let them therefore consider but these three things.
使用 4。现在，那些没有被基督带到这种幸福状态的人，仍然可以得到这种鼓励，因为他们仍然有恩典的机会。因此，让他们考虑这三件事。

1. The excellency of Christ, and of the state of the church, when it is so near him.
基督的卓越性，以及教会在靠近他时的状态。

2. The necessity of this, to be so near him.
这个必要性，要如此接近他。

3. That there is hope of it.
有希望的。

There is in Christ whatsoever may commend a husband; birth, comeliness, riches, friends, wisdom, authority, &c.
基督里有一切可以称赞一个丈夫的品质；出身、美貌、财富、朋友、智慧、权威等等。

1. The excellency of this condition to be one with Christ, is, that all things are ours. For he is the King, and the church the Queen of all. All things are serviceable to us. It is a wondrous nearness, to be nearer to Christ, than the angels, who are not his body, but servants that attend upon the church. The bride is nearer to him than the angels, for, 'he is the head and husband thereof, and not of the angels,' Heb. 2:16. What an excellent condition is this for poor flesh and blood, that creeps up and down the earth here despised!
这种与基督合而为一的境界的卓越之处在于，万物皆属于我们。因为他是国王，教会是万物的女王。万物都为我们服务。这是一种奇妙的亲近，比天使更亲近基督，因为天使不是他的身体，而是侍奉教会的仆人。新娘比天使更亲近他，因为“他不是天使的头和丈夫，而是人的头和丈夫”（希伯来书 2:16）。对于这些在地上被蔑视的贫弱的血肉来说，这是多么卓越的境况！

2. But especially, if we consider the necessity of it. We are all indebted for more than we are worth. To divine justice we owe a debt of obedience, and in want of that we owe a debt of punishment, and we cannot answer one for a thousand. What will become of us if we have not a husband to discharge all our debts, but to be imprisoned for ever?
但尤其是，如果我们考虑到它的必要性。我们都欠债超过了我们的价值。对于神圣的正义，我们欠一笔服从的债务，如果没有这个，我们就欠一笔惩罚的债务，而我们无法替代千分之一。如果我们没有一个丈夫来偿还我们所有的债务，而是永远被囚禁，我们将会怎样？

A person that is a stranger to Christ, though he were an Ahithophel for his brain, a Judas for his profession, a Saul for his place, yet if his sins be set before him, he will be swallowed up of despair, fearing to be shut up eternally under God's wrath. Therefore, if nothing else move, yet let necessity compel us to take Christ.
一个对基督陌生的人，即使他的智慧像亚希多弗一样，职业像犹大一样背叛，地位像扫罗一样高，但如果他的罪被摆在他面前，他将被绝望所吞噬，害怕永远被上帝的愤怒所束缚。因此，即使没有其他原因，也让我们被迫接受基督。

3. Consider not only how suitable and how necessary he is unto us, but what hope there is to have him, whenas he sueth to us by his messengers, and wooeth us, whenas we should rather seek to him; and with other messengers sendeth a privy messenger, his Holy Spirit, to incline our hearts. Let us therefore, as we love our souls, suffer ourselves to be won. But more of this in another place. The next branch is,
请考虑他对我们的适合程度和必要性，以及当他通过使者向我们求婚时，我们有多大希望得到他，而我们应该更加主动地寻求他；他还派遣了一位秘密使者，他的圣灵，来倾斜我们的心。因此，让我们为了我们的灵魂，让自己被赢得。但这个问题在另一个地方会有更多的讨论。下一个部分是，

III. Christ's acceptation. 'I have gathered my myrrh with my spice,' &c. So that, together with Christ's presence, here is a gracious acceptance of the provision of the church, with a delight in it, and withal, a bringing of more with him. The church had a double desire, 1, That Christ would come to accept of what she had for him of his own grace, which he had wrought in her soul; and 2, She was also verily persuaded that he would not come empty handed, only to accept of what was there, but also would bring abundance of grace and comfort with him. Therefore she desires acceptation and increase; both which desires he answers. He comes to his garden, shews his acceptation, and withal he brings more. 'I have gathered my myrrh with my spice. I have eaten my honeycomb with my honey; I have drunk my wine with my milk,' &c. Whence we observe,
三、基督的接纳。“我已经用香料采集了没药，”等等。因此，除了基督的存在外，这里还有教会对教会供应的恩典的悦纳，并且还带来了更多的恩典。教会有一个双重的愿望，一是基督来接受她在灵魂中为他所做的恩典，这是他自己的恩典；二是她确信他不会空手而来，只是接受那里的东西，而是会带来丰富的恩典和安慰。因此，她渴望接纳和增加；他满足了这两个愿望。他来到他的花园，显示了他的接纳，并带来了更多。“我已经用香料采集了没药。我已经用蜂蜜吃了蜂巢；我已经用牛奶喝了葡萄酒，”等等。由此我们可以观察到，

That God accepts of the graces of his children, and delights in them.
上帝接受他的子女的恩典，并对此感到喜悦。

First, Because they are the fruits that come from his children, his spouse, his friend. Love of the person wins acceptance of that which is presented from the person. What comes from love is lovingly taken.
首先，因为它们是来自他的孩子、配偶和朋友的果实。对于来自这个人的东西，爱使人接受。爱所带来的东西是被爱心接纳的。

Second, They are the graces of his Spirit. If we have anything that is good, all comes from the Spirit, which is first in Christ our husband, and then in us. As the ointment was first poured on Aaron's head, Ps. 133:2, and then ran down upon his rich garments, so all comes from Christ to us. St Paul calls the wife 'the glory of her husband,' 1 Cor. 11:7, because, as in a glass, she resembleth the graces of her husband, who may see his own graces in her. So it is with Christ and the church. Face answereth to face, as Solomon saith in another case, Prov. 27:19. Christ sees his own face, beauty, glory, in his church; she reflects his beams; he looks in love upon her, and always with his looks conveys grace and comfort; and the, church doth reflect back again his grace. Therefore Christ loves but the reflection of his own graces in his children, and therefore accepts them.
其次，这些是他的圣灵的恩赐。如果我们拥有任何好的东西，都来自圣灵，它首先在我们的丈夫基督身上，然后在我们身上。就像膏油首先倒在亚伦的头上，然后流到他的华丽衣服上一样，一切都来自基督到我们这里。保罗称妻子为“丈夫的荣耀”，因为她在镜子里反映出丈夫的恩典，丈夫可以在她身上看到自己的恩典。基督和教会也是如此。正如所罗门在另一种情况下所说的那样，“面对面，心对心”（箴言 27:19）。基督在教会中看到自己的面容、美丽和荣耀；她反射出他的光芒；他以爱的目光注视着她，并始终通过他的目光传递恩典和安慰；教会也反射回他的恩典。因此，基督只爱他在儿女身上的恩典的反映，因此接纳他们。

Third, His kindness is such as he takes all in good part. Christ is love and kindness itself. Why doth he give unto her the name of spouse and sister, but that he would be kind and loving, and that we should conceive so of him? We see, then, the graces of Christ accepting of us and what we do in his strength. Both we ourselves are sacrifices, and what we offer is a sacrifice acceptable to God, through him that offered himself as a sacrifice of sweet smelling savour, from which God smells a savour of rest. God accepts of Christ first, and then of us, and what comes from us in him. We may boldly pray, as Ps. 20:3, 'Lord, remember all our offerings, and accept all our sacrifices.' The blessed apostle St Paul doth will us 'to offer up ourselves,' Rom. 12:1, a holy and acceptable sacrifice to God, when we are once in Christ. In the Old Testament we have divers manifestations of this acceptation. He accepted the sacrifice of Abel, as it is thought, by fire from heaven, and so Elijah's sacrifice, and Solomon's, by fire, 1 Kings 18:38; 1 Chron, 21:26. So in the New Testament he shewed his acceptation of the disciples meeting together, by a mighty wind, and then filling them with the Holy Ghost, Acts 2:3. But now the declaration of the acceptation of our persons, graces, and sacrifice that we offer to him, is most in peace of conscience and joy in the Holy Ghost, and from a holy fire of love kindled by the Spirit, whereby our sacrifices are burned. In the incense of prayer, how many sweet spices are burned together by this fire of faith working by love; as humility and patience in submitting to God's will, hope of a gracious answer, holiness, love to others, &c.
第三，他的仁慈是如此之大，以至于他对一切都持善意。基督是爱和仁慈本身。他为什么给她起配偶和姐妹的名字呢？不就是因为他要慈爱和关爱，我们应该这样看待他吗？因此，我们看到了基督的恩典接纳我们以及我们在他的力量中所做的一切。我们自己都是祭品，我们所献上的也是上帝所悦纳的祭品，通过他自己作为馨香的祭品献上，上帝从中闻到了安息的香气。上帝首先接纳基督，然后接纳我们，以及我们在基督里所带来的一切。我们可以大胆地祈求，如诗篇 20:3 所说：“主啊，记念我们一切的供物，悦纳我们一切的祭物。”蒙福的使徒保罗在罗马书 12:1 中告诉我们，当我们一旦在基督里时，要将自己献上，成为圣洁和可悦纳的祭物献给上帝。在旧约中，我们有许多这种接纳的表现。他接受了亚伯的祭品，据说是通过天上的火，以及以利亚的祭品和所罗门的祭品，都是通过火来接纳的（列王记上 18:38；历代志上 21:26）。 所以在新约中，他通过一股强大的风，并用圣灵充满他们，表明了他对门徒聚会的接纳，使我们的人格、恩典和献祭得到接纳的宣告，最主要的是在良心的平安和圣灵的喜乐中，以及由圣灵点燃的圣洁的爱之火，使我们的献祭被烧毁。在祈祷的香气中，多少甜美的香料被这由信心和爱心所运行的火焰一同燃烧；如谦卑和忍耐顺服上帝的旨意，对蒙恩答应的盼望，圣洁，对他人的爱等等。

Use 1. If so be that God accepts the performances and graces, especially the prayers of his children, let it be an argument to encourage us to be much in all holy duties. It would dead the heart of any man to perform service where it should not be accepted, and the eye turned aside, not vouchsafing a gracious look upon it. This would be a killing of all comfortable endeavours. But when all that is good is accepted, and what is amiss is pardoned, when a broken desire, a cup of cold water shall not go unrespected, nay, unrewarded, Mat. 10:42, what can we desire more? It is infidelity which is dishonourable to God and uncomfortable to ourselves, that makes us so barren and cold in duties.
如果上帝接受他的子民的表现和恩赐，尤其是祷告，那么这应该是鼓励我们多参与一切圣洁的职责的理由。如果我们在不被接受的地方进行服务，眼睛转向别处，不给予恩慈的目光，那么这会使任何人的心灵死寂。这将使所有令人舒适的努力付诸东流。但是当所有好的事情都被接受，错误的事情被宽恕时，当一个破碎的愿望，一杯冷水都不会被忽视，甚至会得到回报，马太福音 10:42，我们还能期望什么呢？这是不信仰对上帝不敬和对自己不舒适的行为，使我们在职责上如此贫瘠和冷漠。

Use 2. Only let our care be to approve our hearts unto Christ. When our hearts are right, we cannot but think comfortably of Christ. Those that have offended some great persons are afraid, when they hear from them, because they think they are in a state displeasing to them. So a soul that is under the guilt of any sin is so far from thinking that God accepts of it, that it looks to hear nothing from him but some message of anger and displeasure. But one that preserves acquaintance, due distance, and respect to a great person, hears from him with comfort. Before he breaks open a letter, or sees anything, he supposes it comes from a friend, one that loves him. So, as we would desire to hear nothing but good news from heaven, and acceptation of all that we do, let us be careful to preserve ourselves in a good estate, or else our souls will tremble upon any discovery of God's wrath. The guilty conscience argues, what can God shew to me, being such a wretch? The heart of such an one cannot but misgive, as, where peace is made, it will speak comfort. It is said of Daniel that he was a man of God's desires, Dan. 9:23; 10:11, 19; and of St John, that Christ so loved him that he leaned on his breast, John 21:20. Every one cannot be a Daniel, nor one that leans on Christ's bosom. There are degrees of favour and love; but there is no child of God but he is beloved and accepted of him in some degree. But something of this before in the former chapter.
只需关注让我们的心向基督证明。当我们的心正确时，我们不禁会对基督感到舒适。那些得罪了某些重要人物的人，当他们听到来自他们的消息时会感到害怕，因为他们认为自己处于不受欢迎的状态。因此，一个灵魂如果有任何罪孽的负罪感，远非认为上帝接受它，而是期望从上帝那里听到一些愤怒和不满的消息。但是一个保持熟悉、适当距离和尊重一个重要人物的人，会愉快地听到他的消息。在他拆开一封信或看到任何东西之前，他会假设它来自一个朋友，一个爱他的人。因此，正如我们渴望从天堂听到的只有好消息和对我们所做的一切的接受，让我们小心地保持自己处于良好的状态，否则我们的灵魂将在发现上帝的愤怒时颤抖。有罪的良心会争辩，作为一个卑鄙的人，上帝能向我展示什么呢？这样一个人的心不禁会感到不安，就像和平到来时会带来安慰一样。据说但以理是上帝所喜悦的人。 9:23; 10:11, 19; 还有圣约翰的记载，基督如此爱他，以至于他靠在基督的胸膛上，约翰福音 21:20。不是每个人都能成为但以理，也没有人能够靠在基督的怀抱里。恩典和爱有不同的程度；但每一个神的儿女都是被他所爱并接纳的，只是程度不同。但在前一章中已经有所提及。

'I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey,' &c.

That is, I have taken contentment in thy graces, together with acceptation. There is a delight, and God not only accepts, but he delights in the graces of his children. 'All my delight,' saith David, 'is in those that are excellent,' Ps. 16:3. But this is not all, Christ comes with an enlargement of what he finds.
也就是说，我对你的恩典感到满足，并接受它们。有一种喜悦，上帝不仅接受，而且喜悦他儿女的恩典。大卫说：“我所有的喜悦都在那些卓越的人身上”（诗篇 16:3）。但这还不是全部，基督带着他所发现的一切的扩展而来。

Christ comes, and comes not empty whensoever he comes, but with abundance of grace. If St Paul, who was but Christ's instrument, could tell the Romans, 'I hope to come to you in abundance of grace and comfort,' Rom. 15:29, because he was a blessed instrument to convey good from Christ to the people of God, as a conduit-pipe, how much more shall Christ himself, where he is present, come with graces and comfort! Those that have communion with Christ, therefore, have a comfortable communion, being sure to have it enlarged, for 'to him that hath shall be given,' Mat. 25:29. It is not only true of his last coming, when he shall come to judge the quick and the dead, 'I come, and my reward is with me,' Rev. 22:12, but also of all his intermediate comings that are between. When he comes to the soul, he comes not only to accept what is there, but still with his reward with him, the increase of grace, to recompense all that is good with the increase thereof. This made his presence so desired in the gospel with those that had gracious hearts. They knew all was the better for Christ, the company the better, for he never left any house or table where he was, but there was an increase of comfort, and of grace. And as it was in his personal, so it is in his spiritual presence. He never comes, but he increases grace and comfort.
基督来了，无论何时来，都不会空手而来，而是带着丰盛的恩典。如果保罗只是基督的工具，就能告诉罗马人：“我希望带着丰盛的恩典和安慰来到你们这里”（罗马书 15:29），因为他是一个蒙福的工具，能够将基督的好传递给上帝的子民，就像一个导管一样，那么基督自己在他的存在之处，将带着恩典和安慰来临！因此，与基督有交通的人，有一种舒适的交通，可以肯定地说，它会扩大，因为“有的人还有的人将要加倍”（马太福音 25:29）。这不仅适用于他最后的降临，当他来审判活人和死人时，“我来了，我带着赏赐”（启示录 22:12），也适用于他之间的所有中间降临。当他来到灵魂时，他不仅来接受那里的一切，而且还带着他的赏赐，即恩典的增长，以回报一切善行的增长。这使得在福音中，那些有恩慈之心的人如此渴望他的临在。 他们知道基督的存在使一切变得更好，公司也变得更好，因为他从来不离开他所在的任何房屋或餐桌，而那里总是有更多的安慰和恩典。正如他在个人生活中一样，在他的属灵存在中也是如此。他来了就会增加恩典和安慰。

Therefore, let us be stirred up to have communion with Christ, by this motive, that thus we shall have an increase of a further measure of grace. Let us labour to be such as Christ may delight in, for our graces are honey and spices to him, and where he tastes sweetness he will bring more with him. To him that overcometh he promiseth 'the hidden manna,' Rev. 2:17. They had manna before, but he means they shall have more abundant communion with me, who am 'the hidden manna.' There is abundance in him to be had, as the soul is capable of abundance. Therefore we may most fruitfully and comfortably be conversant in holy exercises and communion with Christ, because our souls are fit to be enlarged more and more, till they have their fulness in heaven; and still there is more grace and comfort to be had in Christ, the more we have to deal with him.
因此，让我们被激励起来与基督有交通，因为这样我们将得到更多的恩典。让我们努力成为基督所喜悦的人，因为我们的恩典对他来说就像蜜糖和香料，他在尝到甜美之后会带来更多。他向那战胜的人应许“隐藏的吗哪”，启示录 2:17。他们以前有吗哪，但他的意思是他们将与我有更丰富的交通，我就是“隐藏的吗哪”。在他里面有丰富可得，因为灵魂能够容纳丰富。因此，我们可以在圣洁的锻炼和与基督的交通中最有成果和舒适，因为我们的灵魂逐渐扩大，直到在天堂得到满足；而且在基督里，我们越多与他打交道，就越能得到更多的恩典和安慰。

But to come to shew what is meant by honey and wine, &c. Not to take uncertain grounds from these words, but that which may be a foundation for us to build comfort and instruction on, we will not shew in particular what is meant by wine and honey (for that is not intended by the Holy Ghost), but shew in general how acceptable the graces of the Spirit of Christ are to him, that they feed him and delight him, as wine and honey do us, because in the covenant of grace he filleth us by his Spirit of grace, to have comfort in us as we have in him. For, except there be a mutual joy in one another, there is not communion. Therefore Christ furnisheth his church with so much grace as is necessary for a state of absence here, that may fit her for communion with him for ever in heaven. As Isaac sent Rebecca, before the marriage, jewels and ornaments to wear, Gen. 24:22, that she might be more lovely when they met, so our blessed Saviour, he sends to his spouse from heaven jewels and ornaments, that is, graces, wherewith adorned, he may delight in her more and more till the marriage be fulfilled. Therefore in this book the church is brought in, delighting in Christ, and he in the church. 'Thy love,' saith the church to him, 'is sweeter than wine,' Cant. 1:2. Christ saith to the church again, 'Thy love is sweeter than wine.' Whatsoever Christ saith to the church, the church saith back again to Christ, and he back again to the church. So there is a mutual contentment and joy one in another. 'Eat, O friends, drink,' &c.
但是要来展示什么是蜜和酒等等。不从这些词语中得出不确定的结论，而是为我们建立安慰和教导的基础，我们不会具体展示蜜和酒的含义（因为圣灵并不是这个意思），而是一般地展示基督的灵的恩典对他是多么可喜悦，它们像蜜和酒对我们一样滋养和喜悦他，因为在恩典的约中，他以他的恩典之灵充满我们，使我们在他里面得到安慰。因为，除非彼此有相互的喜悦，否则就没有交流。所以基督为他的教会提供了足够的恩典，以适应她在这里的离别状态，使她能够永远与他在天堂中交流。正如以撒在婚姻之前送给利百加的珠宝和装饰品，创世记 24:22，让她在他们相遇时更加可爱一样，我们的救主从天堂向他的新娘送去珠宝和装饰品，也就是恩典，装饰她，使他可以越来越喜悦她，直到婚姻完成。因此，在这本书中，教会被带入，喜悦基督，而基督也喜悦教会。 “你的爱，”教会对他说，“比酒更甜美。”（雅歌 1:2）基督又对教会说：“你的爱比酒更甜美。”基督对教会说的任何话，教会都会回应给基督，而他也会回应给教会。因此，彼此之间有着相互的满足和喜悦。“朋友们，请吃，请喝，”等等。

Here is an invitation. When he comes stored with more grace and comfort, he stirs them up; both the church, others, and all that bear goodwill to his people, that they would delight in the graces and comforts of his church. Whence observe, that
这是一份邀请。当他带着更多的优雅和舒适出现时，他激发了他们的热情；无论是教会、其他人，还是所有对他的子民怀有善意的人，都会喜欢他的教会的恩典和安慰。由此可见，

Obs. We ought to rejoice in the comforts and graces of others, and of ourselves.
我们应该为他人和自己的安慰和恩典而欢喜。

He stirreth up the church here, as well as others; for he speaks to all, both to the church and the friends of it. He had need to stir her up to enjoy the comfort of her own grace; for they are two distinct benefits, to have grace, and to know that we have it, though one Spirit work both, 1 Cor. 2:12. The Spirit works grace, and shews us the things that God hath given us, yet sometimes it doth the one, and not the other. In the time of desertion and of temptation, we have grace, but we know it not; right to comfort, but we feel it not. There is no comfort of a secret, unknown treasure; but so it is with the church, she doth not always take notice of her own graces, and the right she hath to comfort.
他激励这里的教会，也激励其他人；因为他对所有人说话，既对教会，也对教会的朋友。他有必要激励她享受自己的恩典的安慰；因为拥有恩典和知道我们拥有恩典是两种不同的好处，虽然同一个圣灵起作用，哥林多前书 2:12。圣灵起作用产生恩典，并向我们展示上帝给予我们的事物，但有时只做其中一件，而不做另一件。在荒漠和试探的时候，我们拥有恩典，但我们不知道；拥有安慰的权利，但我们感受不到。秘密的、未知的财富没有安慰；但教会就是这样，她并不总是注意到自己的恩典和享受安慰的权利。

We have need to have Christ's Spirit to help us to know what good is in us. And indeed a Christian should not only examine his heart for the evil that is in him, to be humbled; but what good there is, that he may joy and be thankful. And since Christ accepts the very first fruits, the earnest, and delights in them, we should know what he delights in, that we may go boldly to him; considering that it is not of ourselves, but of Christ, whatsoever is graciously good. Therefore we ought to know our own graces; for Christ, when he will have us comfortable indeed, will discover to us what cause we have to rejoice, and shew us what is the work of his own Spirit, and our right to all comfort.
我们需要基督的圣灵来帮助我们认识我们内心的善良。事实上，一个基督徒不仅应该检查自己内心的邪恶，以谦卑自己；还应该寻找其中的善良，以感到喜悦和感恩。而且，由于基督接受最初的果实，接受我们的真诚，喜悦其中，我们应该知道他喜悦什么，这样我们才能放心地去找他；要考虑到，不管是什么样的恩典善良，都不是出自我们自己，而是出自基督。因此，我们应该了解自己的恩典；因为当基督真正要让我们舒适时，他会向我们展示我们有什么值得欢喜的原因，并向我们展示他自己的圣灵的工作，以及我们享有一切安慰的权利。

And so, for others, we should not only joy in ourselves, and in our own condition and lot; but also in the happy condition of every good Christian. There is joy in heaven at the conversion of one sinner, Luke 15:10. God the Father joys to have a new son; God the Son to see the fruit of his own redemption, that one is pulled out of the state of damnation; and God the Holy Ghost, that he hath a new temple to dwell in; the angels, that they have a new charge to look to, that they had not before, to join with them to praise God. So there is joy in heaven; the Father, Son, and Holy Ghost, with the angels, joy at it; and all true-hearted Christians joy in the graces one of another.
因此，对于其他人来说，我们不仅应该为自己的状况和命运感到喜悦，还应该为每一个善良的基督徒的幸福状况感到喜悦。在一个罪人悔改时，天堂中有喜乐，路加福音 15:10。上帝父亲喜乐地拥有一个新儿子；上帝儿子喜乐地看到他自己救赎的果实，有一个人被拯救脱离了灭亡的状态；上帝圣灵喜乐地有一个新的殿堂可以居住；天使们喜乐地有一个新的任务要照看，他们以前没有的，与他们一起赞美上帝。所以在天堂中有喜乐；父、子、圣灵与天使们都为此而喜乐；所有真诚的基督徒都为彼此的恩典而喜乐。

Reasons. For, 1. God, Christ, and the Holy Ghost have glory by it; and 2, the church hath comfort by the increase of a saint. 3. The prayer of a Christian adds new strength to the church. What a happy condition is it when God's glory, the church's comfort and strength, and our own joy, meet together. So that we should all take notice of the grace of God in others.
原因。1. 上帝、基督和圣灵因此而得荣耀；2. 教会因圣徒的增加而得安慰；3. 基督徒的祷告为教会增添新的力量。当上帝的荣耀、教会的安慰和力量以及我们自己的喜乐相遇时，这是多么幸福的境地。因此，我们都应该注意他人身上上帝的恩典。

We ought to take notice of the works of God in creation and providence, when we see plants, stars, and such like, or else we dishonour God. What then should we do for his gifts and graces in his children, that are above these in dignity? should we not take notice of what is graciously good, and praise God for it? Thus they did for Paul's conversion, 'they glorified God.' For when they saw that Paul of a wolf was become not only a sheep, but a shepherd and leader of God's flock, they glorified God, Gal. 1:24.
我们应该注意到上帝在创造和提供中的作为，当我们看到植物、星星等等时，否则我们就是在亵渎上帝。那么，对于他在他的儿女身上的恩赐和恩典，我们应该怎么做呢？难道我们不应该注意到那些仁慈的善行，并为此赞美上帝吗？他们就是这样对待保罗的转变，“他们荣耀上帝”。因为当他们看到保罗不仅从狼变成了羊，而且成为了上帝群羊的牧人和领袖时，他们荣耀上帝，加拉太书 1:24。

So the believing Jews, when the Gentiles were converted, 'they glorified God, that he had taken the Gentiles to be his garden and people,' Acts 11:18. When Paul and others had planted the gospel, and God gave the increase, the godly Jews rejoiced at that good. So, we that are Gentiles, should rejoice to hear of the conversion of the Jews, and pray for it; for then there will be a general joy when that is. Want of joy shews want of grace. There is not a surer character of a Satanical and Cainish disposition, than to look on the graces of God's children with a malignant eye: as Cain, who hated his brother, because his works were better than his, 1 John 3:12. Those that deprave* the graces of God in others, and cloud them with disgraces, that they may not shine, and will not have the sweet ointment of their good names to spread, but cast dead flies into it, shew that they are of his disposition that is the accuser of the brethren. It is a sign of the child of the devil. All that have grace in them, are of Christ's and of the angels' disposition. They joy at the conversion and growth of any Christians. Here, such as they, are styled friends and beloved; and indeed none but friends and beloved can love as Christ loves, and delight as Christ delights.
所以，当外邦人归信时，信仰的犹太人“赞美上帝，他把外邦人当作自己的园地和子民”，使徒行传 11:18。当保罗和其他人传播福音，上帝使之增长时，虔诚的犹太人为此而欢喜。因此，我们这些外邦人应该为犹太人的归信而欢喜，并为此祈祷；因为那时将会有普遍的喜乐。缺乏喜乐表明缺乏恩典。对上帝的儿女的恩典心存恶意的特征，没有比这更明显的了：如同该隐因为他的行为比他的兄弟好而憎恨他一样，约翰一书 3:12。那些贬低他人身上上帝的恩典，并用耻辱来掩盖它们，使其无法闪耀，并且不愿意让他们美好的名声传播，而是往里面扔死苍蝇的人，表明他们有着那个控告弟兄的人的性情。这是魔鬼的儿子的标志。凡有恩典的人，都有基督和天使的性情。他们为任何基督徒的归信和成长而欢喜。 在这里，像他们一样，被称为朋友和至爱；实际上，只有朋友和至爱才能像基督那样去爱，去享受基督的喜悦。

THE THIRD SERMON
第三篇布道

I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk; eat O friends; drink, yea, drink abundantly, O beloved! I sleep, but my heart waketh, &c.—CANT. 5:1, 2.
我进入了我的花园，我的姐妹，我的配偶：我用香料采集了没药；我用蜂蜜吃了蜂巢；我用牛奶喝了葡萄酒；朋友们，请吃；亲爱的，请喝，是的，请大量喝！我睡着了，但我的心醒着，等等。-雅歌 5:1, 2。

IT hath been shewed how Christ and the church were feasting together. She entreated his company 'to come into his garden and eat his pleasant fruits.' He, according to her desire, was come; and not only feasted on the church's provision, but also brought more with him. Christ taking walks in his garden, that is, his church, and every particular soul, which is as a sweet paradise for him to delight in, is much refreshed; and in witness of acceptance brings increase. What greater encouragement can we wish, than that we, being by nature as the earth, since the fall, accursed, should be the soil of Christ's delight, planted and watered by him; and that what we yield should be so well taken of him. We are under so gracious a covenant that all our services are accepted; not only our honey, but honeycomb; not only our wine, but our milk; our weak services as well as our strong; because the Spirit which we have from him sweeteneth all. As in nature there is one common influence from heaven, but yet variety of flowers, violets, roses, gilliflowers, spices, all sweet in their several kind, with a different kind of sweetness: so all graces have their beginning from the common influence of Christ's Spirit, though they differ one from another; and are all accepted of the 'Father of lights,' from whence they come, James 1:17. Christ wonders at his own grace, 'O woman, great is thy faith,' Matt. 15:28; and Cant. 3:6, 'Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?'
基督和教会一同宴飨的情景已经展示出来。她恳求他的陪伴“进入他的花园，吃他美好的果实。”他按照她的愿望来了；不仅享用了教会提供的食物，还带来了更多。基督在他的花园，也就是他的教会和每一个个体灵魂中散步，这对他来说是一个甜蜜的乐园，使他感到愉悦，他因此得到了很大的满足；并且为了表示接受，他带来了增加。我们还能期望什么更大的鼓励呢？我们本质上像地球一样，自从堕落以来，被诅咒，但我们却成为基督喜悦的土壤，由他种植和灌溉；我们所产出的一切都得到了他的欣赏。我们处在如此恩典的约束下，我们的一切奉献都被接纳；不仅是我们的蜜糖，而且是蜂巢；不仅是我们的酒，而且是我们的牛奶；我们的软弱奉献和我们的坚强奉献都被接纳，因为我们从他那里得到的圣灵使一切都变得甜美。 就像大自然中有来自天堂的共同影响，但却有各种各样的花朵，紫罗兰、玫瑰、康乃馨、香料，各自都有甜美的特点，但甜味却不同：同样，所有的恩典都源自基督的圣灵的共同影响，尽管它们彼此不同；它们都被“光之父”接纳，这是它们来自的地方，雅各书 1:17。基督对自己的恩典感到惊讶，“妇人，你的信心是大的”，马太福音 15:28；以及雅歌 3:6，“这是谁从旷野中上来，像烟柱，蒙着没药和乳香，并商人各样的香粉？”'

Let not the weakest of all others be discouraged. Christ looks not to what he brings, so much as out of what store; that which is least in quantity may be most in proportion, as the widow's mite was more in acceptance than richer offerings, Luke 21:3, 'A pair of turtle doves,' Levit. 5:7, was accepted in the law, and those that brought but goats' hair to the building of the tabernacle, Exod. 35:6.
不要让最弱的人灰心。基督不看他所带来的，而是看他所拥有的；数量最少的可能在比例上最多，就像寡妇的小钱比更丰富的供物更受欢迎一样（路加福音 21:3）。《利未记》5:7 中的“一对斑鸠”在律法中被接受，那些只带来山羊毛用于建造会幕的人也是如此（出埃及记 35:6）。

The particulars here specified that Christ took delight in, and inviteth others to a further degree of delight in, are
这里指定的细节是基督喜欢，并邀请其他人更加喜欢的是

Myrrh and spice, honey and honeycomb, milk.
没草和香料，蜂蜜和蜂巢，牛奶。

Which shew, 1. The sweetness of grace and spiritual comfort. 2. The variety. 3. The use.
展示了以下内容：1. 恩典和属灵安慰的甜美。2. 多样性。3. 用途。

Myrrh and spices, 1, refresh the spirits, and 2, preserve from putrefaction; which are therefore used in embalming. If the soul be not embalmed with grace, it is a noisome, carrion soul; and as it is in itself, so whatsoever cometh from it is abominable.
没草和香料，1，提神，2，防腐；因此在防腐过程中使用。如果灵魂没有用恩典防腐，它就是一个恶臭的腐肉灵魂；正如它本身一样，所以从它出来的一切都是可憎的。

Milk and honey nourish and strengthen; and wine increaseth spirits; and thereupon encourageth and allayeth sorrow and cares. 'Give wine to him that is ready to die,' Prov. 31:6. The sense of the love of Christ is sweeter than wine; it banisheth fears, and sorrow, and care.
牛奶和蜜糖滋养和增强身体；而酒能增加精神；从而鼓励和缓解忧愁和烦恼。箴言 31:6 说：“要把酒给将要灭亡的人。”基督的爱的感受比酒更甜美；它驱散恐惧、忧愁和烦恼。

From this mutual delight between Christ and his spouse we observe next, that
从基督和他的伴侣之间的相互喜悦中，我们接下来观察到，

There is a mutual feasting betwixt Christ and his church. The church bringeth what she hath of his Spirit; and Christ comes with more plenty.
基督和他的教会之间有一种相互盛宴。教会带来了她从基督的圣灵中得到的一切；而基督则带来了更丰富的供应。

For there being so near a covenant between him and us, we are by his grace to perform all offices on our part. We invite him, and he inviteth us. There is not the meanest Christian in whom there is not somewhat to welcome Christ withal; but Christ sends his provision before, and comes, as we say, to his own cost. He sends a spirit of faith, a spirit of love, a spirit of obedience. 1. Some are content to invite others, but are loth to go to others, as if it were against state. They would have wherewith to entertain Christ, but are unwilling to be beholden to Christ. 2. Some are content to have benefit by Christ, as his righteousness to cover them, &c., but they desire not grace to entertain Christ; but a heart truly gracious desireth both to delight in Christ, and that Christ may delight in it. It desireth grace together with mercy, holiness with happiness. Christ could not delight in his love to us, if we by his grace had not a love planted in our hearts to him. But to come to speak of this feast.
对于他和我们之间如此接近的约定，我们凭借他的恩典来履行我们的职责。我们邀请他，他也邀请我们。每个基督徒都有一些可以用来欢迎基督的东西；但基督在我们之前派遣他的供应，并且自掏腰包前来。他派遣了信仰的灵、爱的灵和顺从的灵。1. 有些人愿意邀请别人，但不愿意去拜访别人，好像这与身份有关。他们希望有东西来款待基督，但不愿意受基督的恩惠。2. 有些人愿意从基督那里得到好处，比如他的义，但他们不渴望招待基督的恩典；但一个真正有恩典的心渴望同时以基督为乐，并且希望基督也能以它为乐。它渴望恩典和怜悯，圣洁和幸福。如果我们没有在我们的心中种下对他的爱，基督就无法喜悦他对我们的爱。但是现在来谈谈这个盛宴。

We see it pleaseth Christ to veil heavenly matters with comparisons fetched from earthly things, that so he may enter into our souls the better by our senses.
我们看到基督喜欢用从地上的事物中引出的比喻来掩盖天上的事物，这样他可以通过我们的感官更好地进入我们的灵魂。

1. Christ maketh us a feast, a marriage feast, a marriage feast with the King's Son, of all feasts the most magnificent. A feast, first, in regard of the choice rarities we have in Christ. We have the best, and the best of the best. 'Fat things, and the marrow of fatness; wine, and wine on the lees,' Isa. 25:6, refined, that preserveth the strength. The comforts we have from Christ, are the best comforts; the peace, the best peace; the privileges, the highest privileges. 'His flesh,' crucified for us, to satisfy divine justice, 'is meat indeed; his blood, shed for us, is drink indeed,' John 6:55; that is, the only meat and drink to refresh our souls; because these feed our souls, and that to eternal life. The love of God the Father in giving Christ to death; and Christ's love in giving himself, together with full contentment to divine justice; this gift it is that the soul especially feeds on. What could Christ give, better than himself to feed on? He thought nothing else worthy for the soul to feed on; and this it daily feeds on, as daily guilt riseth from the breakings out of the remainder of corruption. Other dainties are from this; from hence we have the Spirit, and graces of the Spirit. If he giveth himself, will he not give all things with himself?
基督为我们设宴，一场婚宴，与国王之子的婚宴，是所有宴会中最华丽的。首先，这是一场关于基督的珍贵之物的宴会。我们拥有最好的，最好的中的最好的。“肥美的物品，脂肪的髓；美酒，陈酒”，以赛亚书 25:6，经过提炼，保持了力量。我们从基督那里得到的安慰是最好的安慰；平安是最好的平安；特权是最高的特权。“他的肉”，为了满足神的公义而被钉十字架，“确实是食物；他的血，为我们流出，确实是饮料”，约翰福音 6:55；也就是说，唯一可以滋养我们的灵魂的食物和饮料；因为这些滋养了我们的灵魂，并且带来了永生。上帝父亲在将基督献给死亡的爱；基督为了满足神的公义而将自己献上的爱，以及对神的公义的完全满足；这个礼物是灵魂特别滋养的。基督能给予的，有什么比他自己更好的滋养呢？他认为没有其他东西值得灵魂滋养；而我们每天都以此为食，因为每天都有罪恶从残余的腐败中涌现出来。 其他美味来自这里；从这里我们得到了圣灵和圣灵的恩赐。如果他给了自己，难道他不会连同一切事物一起给吗？

2. As Christ maketh a feast of choice things for his elect and choice spouse, so there is variety, as in a feast. 'Christ is made to us of God, wisdom, righteousness, sanctification, and redemption,' 1 Cor. 1:30, that we should not be too much cast down with thought of our own folly, guilt, unholiness, and misery. There is that in Christ which answereth to all our wants, and an all-sufficiency for all degrees of happiness. Therefore, he hath terms from whatsoever is glorious and comfortable in heaven and earth. Christ is all marrow, all sweetness. All the several graces and comforts we have, and the several promises whereby they are made over and conveyed unto us, are but Christ dished out in several manner, as the need of every Christian shall require. Christ himself is the ocean, issuing into several streams, to refresh the city of God. We can be in no condition, but we have a promise to feed on, and 'all promises are yea and amen,' 2 Cor. 1:20,' made to us 'in Christ,' and performed to us 'for Christ.'
2. 正如基督为他的选民和挚爱的配偶准备了美味的盛宴，所以这里有各种各样的选择，就像在宴会上一样。哥林多前书 1:30 说：“神使基督成为我们的智慧、公义、圣洁和救赎”，这样我们就不会因为自己的愚蠢、罪恶、不圣洁和痛苦而过于沮丧。基督中有满足我们一切需求的东西，有着无限的幸福。因此，他从天堂和地球上所有荣耀和舒适的事物中得到了称号。基督是所有骨髓，所有甜蜜。我们所拥有的各种恩典和安慰，以及将它们赐予我们的各种应许，只不过是基督以不同方式呈现出来，以满足每个基督徒的需要。基督自己就是大海，分成各个支流，以滋润上帝的城市。无论我们处于何种境况，我们都有应许可以依靠，“所有的应许都是在基督里是肯定的”，哥林多后书 1:20，“为了基督”而向我们实现。

3. Therefore, as we have in Christ a feast for variety, so for sufficiency of all good. No man goeth hungry from a feast. It was never heard for any to famish at a feast. In Christ there is not only abundance, but redundance, a diffusive and a spreading goodness; as in breasts to give milk, in clouds to drop down showers, in the sun to send forth beams. As Christ is full of grace and truth, so he fully dischargeth all his offices. There is an overflowing of all that is good for our good. He that could multiply bread for the body, he can multiply grace for our soul. If he giveth life, he giveth it in abundance, John 10:10. If he giveth water of life, he giveth rivers, not small streams, John 7:38. If he giveth peace and joy, he giveth it in abundance; his scope is to fill up our joy to the full. As he is able, so 'is he willing to do for us far more abundantly than we are able to think or speak,' Eph. 3:20. Where Christ is present, he bringeth plenty with him. If wine be wanting at the first, he will rather turn water into wine, than there should be a fail.
因此，正如我们在基督里拥有各种各样的盛宴，也有足够的一切好处。没有人会从盛宴中饥饿而离开。从来没有听说过有人在盛宴上挨饿。在基督里不仅有丰富，而且有过剩，有一种广泛而散布的善良；就像乳房提供乳汁，云朵降下雨水，太阳发出光芒一样。正如基督充满了恩典和真理，他也充分履行了他的一切职责。对于我们的福祉，一切好处都是丰富的。他能为身体增加面包，他也能为我们的灵魂增加恩典。如果他给予生命，他会丰富地给予，约翰福音 10:10。如果他给予生命的水，他会给予河流，而不是小溪流，约翰福音 7:38。如果他给予平安和喜乐，他会丰富地给予；他的目标是使我们的喜乐充满。正如他有能力，他也愿意为我们做超乎我们所能想象或说出的事情，以弗所书 3:20。基督在场的地方，他带来丰盛。如果一开始没有酒，他宁愿把水变成酒，也不愿让宴会失败。

4. In a feast there is variety of friendly company; so here friends are stirred up to refresh themselves with us. We have the blessed Trinity, the angels, and all our fellow-members in Christ to come with us.
在宴会上有各种友好的伴侣；所以在这里，朋友们被激励着与我们一起恢复活力。我们有神圣的三位一体，天使，以及所有与我们一同在基督里的成员。

There is no envy in spiritual things, wherein whatsoever the one hath, the other hath not the less.
在精神层面上没有嫉妒之情，其中一个拥有的，另一个并不会减少。

5. In a feast, because it is intended for rejoicing, there is music; and what music like to the sweet harmony between God, reconciled in Christ, and the soul, and between the soul and itself, in inward peace and joy of the Holy Ghost, shedding the love of Christ in the soul. We do not only joy, but glory, under hope of glory, and in afflictions, and in God now as ours, in whom now by Christ we have an interest, Rom. 6:2–10. When we come sorrowful to this feast, we depart cheerful. This, as David's harp, stills all passions and distempers of spirit.
在宴会上，因为它是为了庆祝而设立的，所以有音乐；而什么音乐比上帝在基督里与灵魂之间的甜美和谐，以及灵魂与自身之间的内在平安和圣灵的喜乐更好呢？圣灵在灵魂中倾注基督的爱。我们不仅欢喜，而且在荣耀的希望中夸耀，在困苦中，在上帝面前，因为我们现在是属于他的，我们现在通过基督与他有了联系，罗马书 6:2-10。当我们忧伤地来到这个宴会时，我们离开时是欢乐的。这就像大卫的琴，平息了所有的激情和精神失调。

The founder and master of the feast is Christ himself; and withal is both guest, and banquet, and all. All graces and comforts are the fruits of his Spirit; and he alone that infused the soul, can satisfy the soul. He that is above the conscience can only quiet the conscience. He is that wisdom that 'sends forth maids,' Prov. 9:3, his ministers, to invite to his feast. It is he that cheereth up his guests, as here. Those that invited others, brought ointment, and poured it out upon them, to shew their welcome, and to cheer them up, as may appear by our Saviour's speech to the Pharisee that invited him, Luke 7:44. So we have from Christ both the oil of grace and oil of gladness. 'He creates the fruits of the lips to be peace,' Isa. 57:19, speaking that peace and joy to the heart that others do to the ear. 'He raiseth pastors according to his own heart, to feed his sheep,' Jer. 3:15.
创始人和盛宴的主人是基督自己；同时他也是客人、宴会和一切。所有的恩典和安慰都是他圣灵的果实；只有他注入灵魂的人才能满足灵魂。只有那位超越良心的人才能安抚良心。他是那位“派使女出去”的智慧，箴言 9:3，他的仆人，邀请人们参加他的盛宴。正如在这里所说的，他使客人振奋起来。邀请别人的人带来香膏，倒在他们身上，以显示他们的欢迎和鼓励，正如我们的救主对邀请他的法利赛人所说的话，路加福音 7:44。所以我们从基督那里得到了恩典的油和喜乐的油。以赛亚书 57:19 说：“他创造嘴唇的果子为和平”，他对心灵说出那些给予耳朵的平安和喜乐。“他兴起合乎自己心意的牧者，来喂养他的羊”，耶利米书 3:15。

The vessels wherein Christ conveyeth his dainties are the ministry of the word and sacraments. By the word and sacraments we come to enjoy Christ and his comforts and graces; and by this feast of grace we come at length to the feast of feasts, that feast of glory, when we shall be satisfied with the image of God, and enjoy fulness of pleasures for evermore; and, which adds to the fulness, we shall fully know that it shall be a never-interrupted joy.
基督传递他的美味的器皿是道和圣礼的事奉。通过道和圣礼，我们得以享受基督及其安慰和恩典；通过这场恩典的盛宴，我们最终得以享受至高无上的盛宴，荣耀的盛宴，那时我们将因上帝的形象而心满意足，并永远享受无尽的喜乐；而且，更增添了喜乐的是，我们将完全知道这将是一个永不中断的喜乐。

We see, then, that we cannot please Christ better than in shewing ourselves welcome, by cheerful taking part of his rich provision. It is an, honour to his bounty to fall to; and it is the temper of spirit that a Christian aims at, to 'rejoice always in the Lord,' Phil. 4:4, and that from enjoying our privileges in him. We are not bidden to mourn always, but to 'rejoice always,' and that upon good advisement; 'Rejoice,' and 'I say again,' saith St Paul, 'rejoice.' Indeed, we have causes of mourning, but it is that the seed of joy should be sown in mourning; and we can never be in so forlorn a condition, wherein, if we understand Christ and ourselves, we have not cause of joy. 'In me,' saith Christ, 'ye shall have peace,' John 16:33. The world will feed us with 'bread of affliction,' Hos. 9:4. If the world can help it, we shall have sorrow enough; and Christ knows that well enough, and stirs us up to a cheerful feeding on that he hath procured for us. He hath both will, and skill, and power, and authority to feed us to everlasting life, for the Father sent him forth, and sealed him to that purpose. All the springs of our joy are from him, Ps. 87:7.
我们看到，我们最好的方式是欢迎基督，通过愉快地分享他丰富的供应来取悦他。这是对他的慷慨的荣耀；这是一个基督徒追求的精神态度，要在主里面“常常喜乐”，腓立比书 4:4，并从在他里面享受我们的特权中得到。我们没有被命令总是悲伤，而是要“常常喜乐”，这是经过深思熟虑的；“喜乐”，圣保罗说，“我再说，喜乐。”的确，我们有悲伤的原因，但是这是为了在悲伤中撒下喜乐的种子；我们永远不会处于如此绝望的境地，在那里，如果我们了解基督和自己，我们就没有喜乐的理由。“在我里面”，基督说，“你们必得平安”，约翰福音 16:33。世界会用“苦难的饼”来养育我们，何西阿书 9:4。如果世界能帮助的话，我们会有足够的悲伤；基督非常了解这一点，并激励我们愉快地享受他为我们争取到的东西。他有意愿、能力、权柄来喂养我们得着永生，因为父差遣他出来，并为此给他盖了印。我们所有喜乐的源泉都来自他，诗篇 87:7。

Our duty is to accept of Christ's inviting of us. What will we do for him, if we will not feast with him? We will not suffer with him, if we will not feast with him; we will not suffer with him, if we will not joy with him, and in him. Happy are they that come, though compelled by crosses and other sharp ways. If we rudely and churlishly refuse his feast here, we are like never to taste of his feast hereafter. Nothing provokes so deeply as kindness despised. It was the cause of the Jews' rejection. 'How shall we escape,' not if we persecute, but 'if we do but neglect so great salvation?' Heb. 2:3.
我们的责任是接受基督对我们的邀请。如果我们不与他一起享受盛宴，我们会为他做什么呢？如果我们不与他一起享受盛宴，我们就不会与他一起受苦；如果我们不与他一起喜乐，也不会与他一起受苦。那些虽然被十字架和其他艰难的道路所迫而来的人是幸福的。如果我们粗鲁而吝啬地拒绝他在这里的盛宴，我们就很可能永远不会品尝到他在来世的盛宴。没有什么比被蔑视的善意更能激起深深的愤怒。这是犹太人被拒绝的原因。希伯来书 2:3 说：“我们若忽略这么大的救恩，怎能逃脱惩罚呢？”

That which we should labour to bring with us is a taste of these dainties, and an appetite to them. The soul hath a taste of its own, and as all creatures that have life have a taste to relish and distinguish of that which is good for them, from that which is offensive, so wheresoever spiritual life is, there is likewise a taste suitable to the sweet relish that is in spiritual things. God should lose the glory of many excellent creatures if there were not several senses to discern of several goodness in them. So if there were not a taste in the soul, we could never delight in God, and his rich goodness in Christ.
我们应该努力带上的是对这些美味的品味和对它们的胃口。灵魂有自己的品味，就像所有有生命的生物都有品味和区分对它们有益的事物和令人讨厌的事物一样，所以无论在哪里有属灵的生命，都会有适合属灵事物甜美品味的品味。如果没有几种感官来辨别其中的多种美好，上帝将失去许多优秀生物的荣耀。所以如果灵魂没有品味，我们将永远无法享受上帝和基督丰富的恩慈。

Taste is the most necessary sense for the preservation of the creature, because there is nearest application in taste; and that we should not be deceived in taste, we hear, see, and smell before, and if these senses give a good report of the object, then we taste of it and digest it, and turn it into fit nourishment. Omnis vita gustu ducitur. So the spirit of man, after judgment of the fitness of what is presented, tastes of it, delights in it, and is nourished by it. There is an attractive, drawing power in the soul, whereby every member sucks that out of the food that is convenient for it. So the soul draws out what is well digested by judgment, and makes it its own for several uses.
味觉是生物保存最必要的感官，因为它与我们最为接近；在品尝之前，我们会先听、看和闻，如果这些感官对物体给出了好的评价，那么我们就品尝并消化它，将其转化为适当的营养。Omnis vita gustu ducitur。因此，人的精神在判断所呈现的事物是否合适后，品尝并享受它，并从中获得滋养。灵魂中有一种吸引力和吸引力，使每个成员从食物中吸取适合自己的营养。因此，灵魂从经过判断消化的事物中提取出来，并将其用于多种用途。

The chief thing that Christ requireth is a good stomach to these dainties.
基督所要求的主要是对这些美食有一个好胃口。

1. The means to procure an appetite. We are first to be sensible of spiritual wants and misery. The passover lamb was eaten with sour herbs; so Christ crucified, relisheth best to a soul affected with bitterness of sin. Whilst men are rich in their conceit, they go empty away. The duties and performances they trust to, are but husks, windy, empty chaff. Swelling is not kind nourishment.
获得食欲的方法。我们首先要意识到属灵的需求和痛苦。逾越节的羔羊与酸草一起食用；因此，对于一个被罪恶的苦涩所触动的灵魂来说，基督被钉十字架的经历最美味。当人们自以为富有时，他们却空手而归。他们所依靠的责任和表现只是壳，是风中的空糠。膨胀并不是良好的滋养。

2. That which hinders the sharpness of the stomach are, cold defluxions, that dull and flat the edge of it. So upon plodding upon the world, cold distillations drop upon the soul, and take away the savour and desire of heavenly things. These things fill not. There is both a vanity of emptiness, and a vanity of short continuance in them. 'Why should we lay out our money,' Isa. 55:2, spend our time, our wits, our endeavour so much about them? This makes so many starvelings in religion.
2. 阻碍胃的敏锐度的是寒冷的流涕，使其变得迟钝和平淡。因此，在世界上艰难前行时，寒冷的滴水滴在灵魂上，带走了对天上事物的味道和渴望。这些东西无法填满。它们既是空虚的虚幻，又是短暂的虚幻。为什么我们要花费金钱，以赛亚书 55:2，花费时间，智慧和努力在它们上面？这就是为什么宗教中有那么多饥饿者的原因。

Besides, there be other noisome affections to be purged, as 1 Pet. 2:1, ['Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,' which breed a distaste and disaffection to spiritual things;] as malice and guile, &c. How can Christ be sweet to that soul unto which revenge is sweet!
此外，还有其他令人讨厌的情感需要净化，如彼得前书 2:1 所说的“所以，你们既除去一切的恶毒、诡诈、假善、嫉妒和一切毁谤的话”，这些情感会引发对属灵事物的厌恶和不满，如恶毒和诡诈等。对于一个以复仇为乐的灵魂来说，基督如何能甜美！

3. Exercise quickens appetite. Those that exercise themselves unto godliness, see a need of spiritual strength to maintain duty. A dull formalist keeps his round, and is many years after where he was before; sees no need of further growth or strength. A Christian life, managed as it should be indeed, as it hath much going out, so it must have much coming in. It will not else be kept up. Those that have a journey to go, will refresh themselves for afterward, lest they faint by the way.
运动会增加食欲。那些通过锻炼自己追求虔诚的人，会意识到需要精神力量来维持责任。一个迟钝的形式主义者只是重复着他以前的行为，多年过去了他还是原来的样子；他看不到进一步成长或力量的必要。一个真正管理得当的基督徒生活，既有很多付出，也必须有很多回报。否则，它将无法维持下去。那些有旅程要走的人，会为之后的旅途恢复精力，以免在路上昏倒。

4. Company likewise of such as 'labour for that blessed food that endureth to life eternal,' John 6:27, provoketh to fall too as the rest do, especially if they be equal or go beyond us in parts. For we will reason with ourselves, Have not I as much need as they? If these things be good for them, then they are good for me.
公司同样也像“为那恒久到永生的食物劳动”的人一样，引诱我们也跌倒，尤其是当他们在能力上与我们相当或超过我们时。因为我们会自问，难道我不像他们一样需要吗？如果这些东西对他们有益，那对我也有益。

Thus St Paul foretelleth, that the example of the Gentiles should provoke the Jews to come in, and taste of the banquet Christ hath provided for both, Rom. 11:25, 26. Especially this should stir us up earnestly to take our part in that Christ hath provided, because we know not how soon the table may be taken away. When men see the dishes in removing, though before they have discoursed away much time of their supper, yet then they will fall fresh to it. We know not how long wisdom will be inviting of us. It will be our wisdom to take our time, lest we put off so long, as wisdom herself laughs at our destruction; and a famine be sent, of all famines the most miserable, a famine of the word, and then we may pine away eternally without comfort. Christ will not always stand inviting of us. If we will none of his cheer, others will, and shall, when we shall starve.
因此，圣保罗预言，外邦人的榜样应该激励犹太人进来，品尝基督为两者准备的盛宴，罗马书 11:25, 26。特别是这应该激励我们积极参与基督所提供的一切，因为我们不知道餐桌可能会被拿走多久。当人们看到菜肴被移走时，即使他们之前已经花了很多时间讨论晚餐，但他们会重新开始享用。我们不知道智慧会邀请我们多久。明智的做法是抓住机会，以免我们拖延太久，以至于智慧本身嘲笑我们的毁灭；然后会有一场最可怕的饥荒，那就是道的饥荒，然后我们可能永远在没有安慰的情况下消瘦下去。基督不会永远邀请我们。如果我们不喜欢他的款待，别人会，而且当我们挨饿时，他们会得到。

Let this draw us on, that we see here Christ's hearty and free welcome, the gracious look that we are like to have from him. He counts it an honour, since he hath made such rich provision, for us to take part, and for our part, shew our unwillingness, that such free kindness should be refused. We cannot honour his bounty more than to feed liberally of that he liberally sets before us. We are glad to perceive our friends upon invitation to think themselves welcome. Let us open our mouth wide, since Christ is so ready to fill it. We are not straitened in his love, but in our own hearts. The widow's oil failed not till her vessels failed, 2 Kings 4:6. We are bidden to delight in the Lord, and in whom should we delight, but where all fulness is to be had to delight in? Our spirits are not so large as those blessed comforts are which we are called to the enjoyment of. If the capacity of our souls were a thousand times larger, yet there is so large a sea of comfort in Christ, as they are not able to comprehend it. A taste of these good things breeds 'joy unspeakable,' and 'peace that passeth all understanding,' Philip. 4:7. What will the fulness do? This taste we feel in the ordinances will bring us to that fulness hereafter. Oh, let us keep our appetites for these things which are so delightful, so suitable to the soul. How great is that goodness which he both lays up for hereafter, and lays out for his, even here in this life!
让我们被这样的事情吸引，我们在这里看到了基督真诚而自由的欢迎，他慈祥的目光，我们将从他那里得到。他认为这是一种荣耀，因为他已经做了如此丰富的准备，让我们参与，并且对我们来说，表明我们不愿意拒绝这样的自由恩惠。我们不能比他更尊重他的慷慨，只有大量地享用他慷慨摆在我们面前的食物。我们很高兴看到我们的朋友在邀请时觉得自己受欢迎。让我们张开嘴巴，因为基督是如此愿意填满它。我们在他的爱中并不受限制，而是受限于我们自己的心。寡妇的油直到她的器皿用完才用完，列王记下 4:6。我们被吩咐要以耶和华为乐，我们应该以何人为乐呢？难道不是在那里可以得到一切满足的地方吗？我们的灵魂的容量不如我们被召唤去享受的那些祝福般宽广。即使我们的灵魂的容量大了一千倍，但在基督里有如此丰富的安慰，他们也无法理解。品尝这些美好的事物会产生“难以言喻的喜悦”和“超乎人所能理解的平安”，腓立比书 4:7。那么这丰满会带来什么呢？ 这种我们在仪式中感受到的味道将引领我们来到将来的丰满。哦，让我们保持对这些事物的渴望，它们是如此令人愉悦，如此适合灵魂。他为将来储存的善良是多么伟大，他在此生中为他的人所付出的也是如此！

In some ages of the church, the feasts that Christ hath made have been more solemn and sumptuous than in other thereafter, as Christ hath been more or less clearly and generally manifested. At Christ's first coming there was a greater feast than before; because the riches of God's love in Christ were then laid open, and the pale of the church was enlarged by the coming in of the Gentiles. So will there be a royal feast, when the Jews shall be converted. 'Blessed then shall those be that shall be called to the supper of the Lamb,' Rev. 19:9. Suppers are in the end of the day, and this supper shall be furnished towards the end of the world.
在教会的某些时代，基督所设立的节日比其他时代更庄重、更豪华，因为基督的显现程度更或更少明确和普遍。基督第一次来临时，比以前有更盛大的盛宴；因为上帝在基督里的爱的丰富被揭示出来，教会的界限因外邦人的加入而扩大。所以当犹太人归向基督时，将会有一场皇家盛宴。启示录 19:9 说：“凡被请赴羔羊之筵席的，这都是有福的。”晚餐是在一天的末尾，而这场晚宴将在世界末日之际举行。

But then will be the true magnificent supper, when all that belong to God's election shall meet together, and feed upon that heavenly manna for ever. Then there will be nothing but marrow itself, and wine without all dregs. In all our contentments here, there is some mixture of the contrary; then nothing but pure quintessence. In the mean time, he lets fall some manna in this our wilderness, he lets us relish that now. It will not putrefy as the other manna did, but endure, and make us endure for ever. It's the true 'bread of life.'
但是，当所有属于上帝选民的人聚集在一起，永远享用那天上的吗哪时，才会是真正的盛宴。那时只有骨髓本身，没有任何杂质的酒。在我们此时的满足中，总会有一些相反的混合物；而那时只有纯粹的精华。与此同时，他在我们这片荒野中洒下了一些吗哪，让我们现在就能品味到。它不会像其他吗哪一样腐烂，而是持久存在，并使我们永远持久下去。这是真正的“生命之粮”。

Mark how Christ draws his spouse on to drink, and drink abundantly. There is no danger of taking too much. Where the spring is infinite, we can never draw these wells dry, never suck these breasts of consolation too much; and the more strong and cheerful we are, the better service we shall perform, and the more accepted. Delight is as sugar, sweet in itself, and it sweetens all things else. The joy of the Lord is our strength. Duties come off more gracefully, and religion is made more lovely in the eyes of all, when it comes forth in strength and cheerfulness. Christ's housekeeping is credited hereby. In our Father's house is plenty enough, Luke 15:17. When the martyrs had drunk largely of this wine, it made them forget friends, riches, honours, life itself. The joy stirred up by it, carried them through all torments.
注意基督如何吸引他的伴侣去喝，且喝得丰盛。没有喝太多的危险。当泉水是无限的时候，我们永远无法把这些井抽干，永远无法吸干这些安慰的乳房；而且我们越强壮和快乐，我们的服务就越好，越受欢迎。喜悦就像糖一样，本身就很甜，而且它还能使其他事物变得更甜。主的喜悦是我们的力量。当它以力量和快乐的形式出现时，职责更加优雅，宗教在所有人的眼中变得更加可爱。基督的家务管理因此而受到赞誉。在我们父的家里有足够的东西，路加福音 15:17。当殉道者大量饮用这种酒时，他们忘记了朋友、财富、荣誉，甚至生命本身。这种喜悦激发起来的力量使他们经受住了所有的折磨。

If any be hindered by conceit of unworthiness, if affected deeply with it, let them consider what kind of men were compelled to the banquet, the blind, the lame, Luke 14:21. See a lively picture of God's mercy in the example of the prodigal. He fears sharp chiding, and the father provides a rich banquet. He goeth to his father, but the father runs to meet him, Luke 15:20. Did Christ ever turn back any that came unto him, if they came out of a true sense of their wants?
如果有人因为自卑而受阻，如果深受其影响，让他们考虑一下被迫参加宴会的人是什么样的人，盲人、瘸子，路加福音 14:21。在浪子的例子中，看到上帝的怜悯的生动画面。他害怕严厉的责备，而父亲却准备了丰盛的宴席。他去找父亲，但父亲却跑去迎接他，路加福音 15:20。基督是否曾经拒绝过任何一个因真正感受到自己的需要而来到他面前的人？

'Eat, O friends.' Christ, out of the largeness of his affections, multiplieth new titles and compellations—'beloved' and 'friends.' Christ provides a banquet, and invites his friends, not his enemies. Those good things that neither 'eye hath seen, nor ear hath heard, that are above our conceit to apprehend,' 1 Cor. 2:9; these are provided for 'those that love him,' not that hate him. He mingles another cup for them, 'a cup of wrath,' and they are to 'drink up the very dregs of it,' Ps. 75:8. Friendship is the sweetness, intimateness, and strength of love. In our friends our love dwells and rests itself. Conjugal friendship is the sweetest friendship. All the kinds and degrees of friendship meet in Christ towards his spouse. It is the friendship of a husband, of a brother; and if there be any relation in the world wherein friendship is, all is too little to express the love of Christ.
“朋友们，请吃。”基督，出于他深厚的感情，赋予了新的称号和称谓——“心爱的”和“朋友们”。基督准备了一场盛宴，邀请的是他的朋友，而不是他的敌人。那些“眼睛未曾看见，耳朵未曾听闻，人心也未曾想到”的美好事物，哥林多前书 2:9；这些都是为“爱他的人”准备的，而不是恨他的人。他们还要喝另一杯，“愤怒的杯”，他们要“喝尽其中的苦涩”，诗篇 75:8。友谊是爱的甜蜜、亲密和力量。我们的爱在朋友身上寄托和安息。夫妻之间的友谊是最甜蜜的友谊。在基督对待他的伴侣时，所有种类和程度的友谊都融合在一起。这是丈夫的友谊，兄弟的友谊；如果世界上有任何关系中存在友谊，那都不足以表达基督的爱。

In friendship there is mutual consent, an union of judgment and affections. There is a mutual sympathy in the good and ill one of another, as if there were one soul in two bodies (b). There be mutual friends and mutual enemies. 'Do I not hate them,' saith David, 'that hate thee?' Ps. 139:21. There is mutual love of one another for their own sakes. In flattery, men love themselves most; in semblance, love others, but all is in reflection to themselves.
在友谊中存在着相互的同意，判断和情感的结合。在彼此的善恶中存在着相互的同情，就像两个身体中有一个灵魂一样。有相互的朋友和相互的敌人。大卫说：“我岂不恨那恨你的人吗？”（诗篇 139:21）。彼此出于自身的缘故而相互爱戴。在奉承中，人们最爱自己；在伪装中，爱别人，但一切都是为了自己的反映。

There is liberty which is the life of friendship; there is a free intercourse between friends, a free opening of secrets. So here Christ openeth his secrets to us, and we to him. We acquaint him with the most hidden thoughts of our hearts, and we lay open all our cares and desires before him. Thus Abraham was called God's friend, 2 Chron. 20:7, and the disciples Christ's friends, John 15:15. It is the office of the Spirit to reveal the secrets of Christ's heart to us, concerning our own salvation. He doth not reveal himself to the world.
有一种自由是友谊的生命；朋友之间有自由的交往，自由地敞开心扉。所以基督向我们敞开他的秘密，我们也向他敞开。我们向他透露我们心中最隐藏的思想，我们向他敞开我们所有的忧虑和渴望。亚伯拉罕因此被称为上帝的朋友（《历代志下》20:7），门徒们被称为基督的朋友（约翰福音 15:15）。圣灵的职责是向我们启示基督心中关于我们自己救恩的秘密。他不向世界启示自己。

In friendship, there is mutual solace and comfort one in another. Christ delighteth himself in his love to his church, and his church delighteth herself in her love to Christ. Christ's delight was to be with the sons of men, and ours is to be with him.
在友谊中，彼此能够互相安慰和舒适。基督喜悦于他对教会的爱，教会也喜悦于她对基督的爱。基督喜悦与人同在，我们也喜悦与他同在。

In friendship there is a mutual honour and respect one of another; but here is some difference in this friendship. For though Christ calls us friends, and therein in some sort brings himself down to us, yet we must remember that this is a friendship of unequals. Christ's honouring of us is his putting honour upon us. Our honouring of him is the giving him the 'honour due to his name,' 1 Chron. 16:29. This friendship must be maintained by due respect on our parts. As he is our friend, so he is our king, and knows how to correct us if we forget our distance. If he here seem to use us hardly, it is that he may use us the more kindly after. He suffers much for us, therefore we may well allow him the liberty of seasonable correcting of us.
在友谊中，彼此有相互的尊重和荣誉；但在这种友谊中存在一些差异。虽然基督称我们为朋友，并在某种程度上降低了自己的身份，但我们必须记住，这是一种不平等的友谊。基督对我们的尊重是他给予我们荣耀。我们对他的尊重是给予他“应得的荣耀”，《历代志上》16:29。这种友谊必须由我们适当的尊重来维持。他既是我们的朋友，也是我们的君王，如果我们忘记了彼此的距离，他知道如何纠正我们。如果他在这里似乎对我们苛刻，那是为了在之后更加友善地对待我们。他为我们承受了很多，因此我们可以允许他在适当的时候纠正我们。

He that inspireth friendship into others will undoubtedly keep the laws of friendship himself, will count our enemies his enemies. The enemies of the church shall one day know that the church is not friendless.
激发他人友谊的人无疑会遵守友谊的法则，将我们的敌人视为自己的敌人。教会的敌人终将知道教会并非无友可依。

And as his friendship is sweet, so constant in all conditions. He useth not his friends as we do flowers, regard them only when they are fresh; but he breeds that in us that may make us such as he may still delight in us. If other friends fail, as friends may fail, yet this friend will never fail us. If we be not ashamed of him, he will never be ashamed of us. How comfortable would our life be if we could draw out the comfort that this title of friend affordeth! It is a comfortable, a fruitful, an eternal friendship.
他的友谊甜蜜而又恒久，无论在任何情况下都如此。他不像我们对待鲜花那样对待朋友，只在他们新鲜时关注他们；相反，他在我们身上培养出一种使我们能够让他一直喜欢我们的品质。即使其他朋友会辜负我们，就像朋友可能会辜负我们一样，但这个朋友永远不会辜负我们。如果我们不为他感到羞耻，他也永远不会为我们感到羞耻。如果我们能够从这个朋友的称号中获得安慰，我们的生活将会多么舒适！这是一种舒适、富有成果、永恒的友谊。

'I sleep, but my heart waketh.' Here the church expresseth a changeable passage of her spiritual condition, after she had recovered herself out of a former desertion, expressed in the beginning of the third chapter; and enjoyed a comfortable intercourse with Christ. Now she falleth into a deeper desertion and temptation, from the remainder of corruption getting strength. The church now falleth asleep, then was awake in the night, and sought her beloved. Here is no present awaking, no seeking; there no misusage by the watchmen, as here. There she findeth him more speedily; here she falls sick with love before Christ discovereth himself.
“我睡着了，但我的心醒着。”教堂在这里表达了她在从前的荒凉中恢复过来，并与基督享受了舒适的交往后，她属灵状态的可变性。现在她陷入了更深的荒凉和试探，因为残余的腐败力量增强了。教堂现在入睡了，然后在夜间醒来，寻找她所爱的人。这里没有现在的醒来，没有寻找；那里没有守望者的虐待，如同这里。在那里，她更快地找到了他；在这里，她在基督显现之前就因爱而生病。

Before we come to the words, observe in general,
在我们谈论这些词之前，先总体观察一下

Obs. 1. That the state of the Church and every Christian is subject to spiritual alterations. The church is always 'beloved,' a 'spouse,' a 'friend;' but in this one state there falleth out variety of changes. No creature subject to so many changes as man. From a state of innocency he fell into a state of corruption. From that he, by grace, is restored to a state of grace, and from grace to glory, where his condition shall be as Christ's now is, and as heaven the place is, altogether unchangeable. And in that state of grace, how many intercourses be there! the foundation of God's love to us, and grace in us always remaining the same. Once beloved, for ever beloved.
注意 1：教会和每个基督徒的状态都受到属灵变化的影响。教会始终是“所爱的”，是“配偶”，是“朋友”；但在这个状态中会发生各种变化。没有任何生物像人类一样经历如此多的变化。他从无罪的状态堕落到堕落的状态。然后，凭借恩典，他被恢复到恩典的状态，从恩典到荣耀，他的境况将与基督现在的境况相同，天堂作为地方是永恒不变的。在那个恩典的状态中，有多少交往！上帝对我们的爱和我们内心的恩典的基础始终保持不变。一旦被爱，永远被爱。

We see here, after a feast, the church falleth asleep. See it in Abraham, sometimes 'strong in faith,' sometimes fearful. David sometimes standing, sometimes falling, sometimes recovering himself and standing faster, sometimes triumphing, 'The Lord is the light of my countenance, whom shall I fear?' Ps. 27:1; sometimes, again, 'I shall one day fall by the hands of Saul,' 1 Sam. 27:1. In the very same psalm he begins with 'Rebuke me not in thy wrath,' and ends with 'Away, ye wicked,' Ps. 6:1, 10. Elias, though zealous, yet after flies for his life, 1 Kings 19. So Job, Peter, sometimes resolute and valiant, other while sinks for fear, Job 6; Mat. 14:30.
我们在这里看到，在一次盛宴之后，教会入睡了。在亚伯拉罕身上看到，有时候“信心坚定”，有时候害怕。大卫有时站立，有时倒下，有时恢复并站得更稳，有时得胜，“耶和华是我亮光，我还怕谁呢？”诗篇 27:1；有时又说，“总有一天我会死在扫罗的手中”，撒母耳记上 27:1。在同一篇诗篇中，他开始说“不要在你的怒中责备我”，结束时说“离开我，作恶的人”，诗篇 6:1, 10。以利亚虽然热心，但之后为了自己的生命而逃跑，列王记上 19。约伯、彼得也是如此，有时坚决勇敢，有时因恐惧而沉沦，约伯记 6；马太福音 14:30。

The reason. The ground is, by reason of variety of outward occurrences working upon the diversity of principles in us, nature and grace. Both nature and grace are always active in us in some degree. When corruption gets strength, then we find a sick state creeping upon us, and lose our former frame. It is with the soul as with the body. In a certain period of time it gathereth ill humours, which break out into aguish distempers at length; so the relies of a spiritual disease not carried away, will ripen and gather to a head. This should teach us, when we are well, to study to keep an even course, and to watch over the first stirrings, and likewise, if we see some unevenness in our ways, not to censure ourselves or others over harshly. Exact evenness is to be striven after here, but to be enjoyed in another world.
原因。原因是因为外在事件的多样性作用于我们的多样性原则，即自然和恩典。自然和恩典在我们身上始终以某种程度活跃。当腐败得到加强时，我们就会发现一种病态正在悄然侵袭我们，我们失去了以前的状态。这就像身体一样。在一定的时间内，它会积聚不良体液，最终爆发出寒战般的疾病；同样，精神疾病的残留物如果不被清除，将会成熟并聚集成一团。这应该教导我们，在我们身体健康的时候，要努力保持平稳的状态，并且注意第一次的激动，同样，如果我们发现自己的行为有些不平衡，不要过于苛责自己或他人。在这里，应该追求精确的平衡，但在另一个世界才能享受到。

Obs. 2. We see, by comparing the state of the church here with the state of it in the third chapter, that where corruption is not thoroughly purged, and a careful watch kept over the soul, thereafter* a recovery, will follow a more dangerous distemper. Corruption will not only strive for life, but for rule. If there had been a thorough reformation in the church after her former trouble, and a thorough closing with Christ, she would not thus have fallen into a more dangerous condition. We see David, in his later times, falls to 'numbering of the people,' 2 Sam. 24:1, seq.; and Samson, after he had done great services for the church, at length shamefully betrays his strength; and he that had ruled others submits to be ruled by a base strumpet, Jud. 16. Jonah, for not thorough repenting for his running from his calling, falls after to quarrel with God himself, Jonah 4:9. It is the best, therefore, to deal thoroughly with our hearts, else flesh unsubdued will owe us a greater shame, and we shall dishonour our own beginnings. Yet this is the comfort, that this will occasion deeper humility and hatred of sin in those that are God's, and a faster cleaving to God than ever before, as we see in the church here. Afterwards grace will have the better at last.
注 2：通过将这里的教会状况与第三章的状况进行比较，我们可以看到，如果腐败没有得到彻底清除，并且对灵魂保持谨慎的监督，那么随后的恢复将导致更危险的疾病。腐败不仅仅是为了生存，还是为了统治。如果教会在之前的困扰之后进行了彻底的改革，并且与基督进行了彻底的接触，那么她就不会陷入更危险的境地。我们看到，大卫在晚年时开始“统计人口”（撒母耳记下 24:1 等），参孙在为教会做出巨大贡献后，最终可耻地背叛了自己的力量；他曾统治他人的人屈服于一个卑鄙的妓女的统治（士师记 16）。约拿因为没有彻底悔改他逃避自己的呼召，后来与上帝争吵（约拿书 4:9）。因此，最好彻底处理我们的内心，否则未被征服的肉体将给我们带来更大的耻辱，我们将使自己的开端蒙羞。 然而，这会使上帝的子民更加谦卑和憎恶罪恶，更加紧紧依附于上帝，正如我们在这里的教会所看到的。最终，恩典将会占据上风。

Obs. 3. We may observe the ingenuity of the church in laying open her own state. It is the disposition of God's people to be ingenuous in opening their state to God, as in David, Nehemiah, Ezra, &c.
注意 3：我们可以观察到教会在揭示自己状况方面的巧妙。神的子民倾向于坦诚地向神敞开自己的状况，就像大卫、尼希米、以斯拉等人一样。

The reason is thus:—
原因是这样的：

(1.) By a free and full confession we give God the honour of his wisdom in knowing of our own condition, secret and open. We give him the honour of mercy that will not take advantage against us, the honour of power and authority over us, if he should shew his strength against us. We yield unto him the glory of all his chief prerogatives; whereupon Joshua moveth Achan to a free confession, 'My son, give glory to God,' Joshua 7:19.
（1）通过自由而完整的忏悔，我们向上帝归功于他对我们的内外状况的智慧。我们向他归功于不对我们采取优势的怜悯，向他归功于对我们的权力和权威，如果他对我们展示他的力量。我们向他屈服，赞美他所有的首要特权；因此，约书亚要求亚干自由忏悔：“我儿，将荣耀归给上帝。”（约书亚记 7:19）

(2.) We shame Satan, who first takes away shame of sinning, and then takes away shame for sin. He tempts us not to be ashamed to do that we are ashamed to confess, so we, by silence, keep Satan's counsel against our own souls. If we accuse ourselves, we put him out of office who is the 'accuser of the brethren,' Rev. 12:10.
我们羞辱撒旦，他首先夺走了犯罪的羞耻感，然后又夺走了对罪行的羞耻感。他诱使我们不再为我们羞于承认的行为感到羞耻，因此我们通过保持沉默，违背了撒旦对我们自己灵魂的忠告。如果我们指责自己，我们就会解雇那个是“弟兄的控告者”的人，启示录 12:10。

(3.) We prevent, likewise, malicious imputations from the world. Austin answered roundly and well when he was upbraided with the sins of his former age: 'What thou,' saith he, 'findest fault with, I have condemned in myself before.' Quœ tu reprehendis, ego damnavi.
我们同样防止世界上的恶意指责。奥斯汀在被责备他以前的罪行时，回答得干脆利落：“你所指责的，我在自己身上已经谴责过了。”

(4.) This ingenuous dealing easeth the soul, giving vent to the grief of it. Whiles the arrow's head sticks in the wound, it will not heal. Sin unconfessed is like a broken piece of rusty iron in the body, ferrum in vulnere. It must be gotten out, else it will, by rankling and festering, cause more danger. It is like poison in the stomach, if it be not presently cast up it will infect the whole body. Is it not better to take shame to ourselves now, than to be shamed hereafter before angels, devils, and men? How careful is God of us, by this private way to prevent future shame!
（4）这种天真的处理方式舒缓了灵魂，宣泄了其中的悲伤。当箭头卡在伤口中时，伤口就无法愈合。未经忏悔的罪恶就像体内的一块生锈的破铁，它必须被取出，否则它会通过溃烂和化脓造成更大的危险。如果不立即排出，它就像胃中的毒药，会感染整个身体。现在我们宁愿自己感到羞耻，也不愿在将来在天使、魔鬼和人面前受辱，这不是更好吗？上帝是多么关心我们，通过这种私下的方式来预防将来的羞耻！

(5.) This faithful dealing with ourselves is oft a means of present delivery out of any trouble. David, in Ps. 32:4, was in a great distemper both of body and spirit; his moisture was turned into the drought of summer. It is thought he made this psalm between the time of his sin and his pardon. What course taketh he? 'I said,' saith he, that is, 'I resolved to confess my sin, and thou forgavest the iniquity of my sin,' ver. 5. Upon a free and full, a faithful and ingenuous confession, without all guile of spirit, he found ease presently, both in soul and body. The cause of God's severe dealing with us is, that we should deal severely with ourselves. The best trial of religion in us is by those actions whereby we reflect on ourselves by judging and condemning of ourselves, for this argueth a spirit without guile. Sin and shifting* came into the world together. The subtilty of proud nature, especially in eminency, is such that sins may pass for virtues, because sin and Satan are alike in this, they cannot endure to appear in their own colour and habit, and so those that oppose it shall be accounted opposers of good. This guile of spirit hath no blessedness belonging to it. Take heed of it.
（5）这种对自己的忠实对待常常是摆脱困境的一种手段。大卫在诗篇 32:4 中，身心都处于极度不安的状态；他的体液变成了夏天的干旱。人们认为他在犯罪和获得赦免之间写了这篇诗篇。他采取了什么措施？他说：“我说”，也就是说，“我决定承认我的罪过，你赦免了我的罪孽”，第 5 节。在一个自由、充分、忠实和坦率的忏悔中，他立即在灵魂和身体上得到了安慰。上帝对我们严厉对待的原因是，我们应该对自己严厉对待。我们对宗教的最好试验是通过那些让我们反思自己的行为，通过对自己的判断和谴责，因为这表明了一个没有欺诈的精神。罪恶和转移*同时进入了世界。骄傲的本性的狡猾，特别是在卓越之中，是如此的，以至于罪恶可以被看作是美德，因为罪恶和撒旦在这一点上是相似的，它们都不能忍受以自己的颜色和习惯出现，所以那些反对它的人将被视为善恶的对立者。这种欺诈的精神没有幸福可言。 请注意。

Obs. 4. Mark, further, one sign of a gracious soul, to be abased for lesser defects, sleepiness, and indisposition to good. One would think drowsiness were no such great matter. Oh, but the church had such sweet acquaintance with Christ, that every little indisposition that hindered any degree of communion was grievous to her! You shall have a Judas, a Saul, an enormous offender confess great falls that gripe his conscience. All shall be cast up, that the conscience, being disburdened, may feel a little ease; but how few have you humbled for dulness of spirit, want of love, of zeal, and cheerfulness in duty? This, accompanied with strife against it, argues a good spirit indeed.
观察 4：再者，一个有恩典的灵魂的一个标志是，对于较小的缺陷、困倦和对善行的不适感到自卑。人们可能认为困倦并不是什么大不了的事情。哦，但是教会与基督有着如此甜蜜的交往，以至于任何妨碍与基督交流的小小不适都会使她痛苦！你会看到一个犹大、一个扫罗，一个犯下巨大罪行的人承认自己的重大跌倒，这些跌倒折磨着他的良心。所有的一切都会被揭示出来，以便良心得到解脱，稍微感到一些安慰；但是你有多少人因为精神迟钝、缺乏爱心、热情和在履行职责时缺乏愉快而自卑呢？这种自卑，伴随着对它的斗争，确实表明了一个好的灵魂。

A carnal man is not more humbled for gross sins than a gracious Christian for wants in good actions, when it is not with him as it hath been, and as he would. The reason is, where there is a clear and heavenly light, there lesser motes are discernible; and spiritual life is sensible of any obstruction and hindrance. This goeth in the world for unnecessary nicety (c). The world straineth not at these gnats. But those upon whose hearts the sun of righteousness hath shined have both a clear sight and a tender heart.
一个肉体的人对于严重的罪行并不比一个有恩典的基督徒对于善行的缺乏更加谦卑，当他的情况不如过去那样，也不如他所希望的那样。原因是，在有清晰和天上的光明的地方，更小的尘埃也是可见的；而属灵的生命能感觉到任何阻碍和妨碍。这在世界上被认为是不必要的细致（c）。世界对这些小事并不在意。但那些心中有公义之日的人既有清晰的视野又有一颗敏感的心。

To come to the words, 'I sleep.' The church fetcheth a comparison from the body to express the state of the soul. It is one use of our body to help us in spiritual expressions. Whilst the soul dwelleth in the body, it dependeth much in the conceiving of things upon the phantasy,* and the phantasy upon the senses. We come to conceive of spiritual sleep by sleep of the body, which we are all well enough acquainted with.
我睡觉。教会从身体中找到一个比喻，来表达灵魂的状态。我们的身体在帮助我们进行精神表达方面起到了一定的作用。当灵魂寄居在身体中时，它在理解事物方面很大程度上依赖于幻想力，而幻想力则依赖于感官。我们通过身体的睡眠来理解精神上的睡眠，这是我们都非常熟悉的。

The church, as she consists of a double principle, flesh and spirit mingled together in all parts, as darkness and light in the twilight and dawning of the day; so here she expresseth her condition in regard of either part. So far as she was carnal, she slept; so far as she was spiritual, she was awake.
教会由两个原则组成，肉体和灵魂在各个部分中混合在一起，就像黑暗和光明在黄昏和黎明时分一样；因此，她在与这两个方面的关系中表达了自己的状态。在她属于肉体的部分，她沉睡；在她属于灵性的部分，她清醒。

In this mixed condition the flesh for the present prevailed, yet so as the spirit had its working; 'she slept, but her heart waked.'
在这种混合的状态下，肉体暂时占上风，但灵魂也在运作；“她睡了，但她的心醒着。”

The words contain a confession, 'I sleep;' and a correction, 'but my heart waketh.' She hath a double aspect, one to the ill, 'her sleeping;' the other to the good, 'the heart in some degree awaked.' The Spirit of God is a discerning Spirit, it discovereth what is flesh and what is spirit.
这些话包含了一个自白：“我在睡觉”，和一个修正：“但我的心醒着。”她有一个双重的面貌，一个面向不好的一面，“她在睡觉”，另一个面向好的一面，“心在某种程度上醒着。”上帝的灵是一个有洞察力的灵，它能辨别出什么是肉体，什么是灵性。

So that we must not conceive this sleep to be that dead sleep all men are in by nature, nor to be that judicial sleep, that spirit of slumber, which is a further degree of that natural sleep to which God giveth up some, as a seal of their desperate condition; but here is meant that sleep that ariseth out of the remainder of corruption unsubdued, and now, is here in the church, prevailing over the better part. Flesh and spirit have both their intercourse in us, as Moses and Amalek had. Unless we stand upon our guard, the flesh will get the upper ground, as we see here. The best are no further safe than they are watchful.
所以我们不应该认为这种睡眠是所有人天生都有的那种死寂的睡眠，也不是那种司法性的睡眠，那是一种更深层次的自然睡眠，上帝将一些人放弃，作为他们绝望状况的印记；但这里指的是那种由未被征服的腐败残留引起的睡眠，现在在教会中占主导地位。肉体和灵魂在我们身上都有交往，就像摩西和亚玛力一样。除非我们保持警惕，否则肉体会占据上风，就像我们在这里看到的一样。只有警惕的人才能保持安全。

For the clear understanding of this, observe some correspondency in the resemblance; wherein too much curiosity is loathsome, and postill-like (d); and calleth the mind too much from the kernel to the shell.
为了清楚理解这一点，请观察相似之处的一些对应关系；在其中，过多的好奇心是令人讨厌的，就像讲道一样，并且将思维过多地从核心转移到外表。

Bodily and spiritual sleep resemble each other in the causes, in the effects, and in the dangerous issue.
身体和精神的睡眠在原因、效果和危险结果上相似。

1. The sleep of the body cometh from the obstruction and binding up of the senses by vapours which arise out of the stomach. So there be spiritual fumes of worldly cares and desires that obstruct the senses of the soul. Therefore our blessed Saviour counts it a spiritual surfeiting, when the soul is oppressed with care about the world, Luke 21:34. Lusts bring the soul a-bed. Prosperity is a strong vapour. If it overcome not the brain, yet it weakeneth it, as strong waters do. See it in Solomon himself.
身体的睡眠来自于胃中产生的蒸汽阻塞和束缚感官。因此，世俗的忧虑和欲望是阻碍灵魂感官的精神烟雾。因此，我们的救主称灵魂因为世界的忧虑而过度饱和，路加福音 21:34。欲望使灵魂入睡。繁荣是一种强烈的蒸汽。即使它没有克服大脑，但它会削弱它，就像强烈的水一样。在所罗门自己身上看到这一点。

2. The disciples fell asleep in the garden when they were oppressed with heaviness and sorrow, Luke 22:45, which passions will have the like effect upon the soul.
门徒们在园中因沉重和悲伤而入睡，路加福音 22:45，这些情感也会对灵魂产生类似的影响。

3. Sleep ariseth oft from weariness and want of spirits. So there is a spiritual weariness arising from discouragements and too much expense of the strength of the soul upon other matters; upon impertinencies that concern not the best state of the soul.
3. 睡眠常常因疲劳和精力不足而产生。因此，存在一种精神上的疲劳，源于挫折和灵魂在其他事务上过度消耗力量；在与灵魂最佳状态无关的无关紧要的事情上。

4. Some are brought asleep by music. So many, by flattering enticements and insinuations of others, joining with their own flattering, deceitful heart, are cast into a spiritual sleep.
有些人被音乐唤醒。许多人被他人的奉承引诱和暗示所带入，与他们自己奉承、欺骗的心灵一起，陷入了一种精神上的沉睡。

5. Sleep ariseth from want of exercise. When there is a cessation from spiritual exercise, about the proper object of it, there followeth a spiritual sleep. Exercise keeps waking.
5. 睡眠是由于缺乏运动而产生的。当对于适当的对象的精神运动停止时，就会产生精神上的睡眠。运动保持清醒。

6. Sleep ariseth oft from cold diseases, as lethargies; from cold, gross humours. Cold, earthly, gross affections about the things here below, benumb the soul, and bring it into a heavy, drowsy, sleepy temper.
6. 睡眠常常由于寒冷的疾病，如昏睡症；由于寒冷、粗重的体液引起。寒冷、土气、粗重的情感与此世事物有关，使灵魂麻木，使其陷入沉重、昏昏欲睡的状态。

7. Sometimes sleep is caused by some kind of poison, especially the poison of asps, which kills in sleeping. And do not sinful delights do the like to the soul? Insensible evils are the most dangerous evils.
有时候睡眠是由某种毒素引起的，尤其是蛇毒，会在睡眠中致命。难道罪恶的享乐不也会对灵魂产生同样的影响吗？无感知的邪恶是最危险的邪恶。

8. Otherwhile slothful, yawning company dispose to sleep. There is no more ordinary cause of spiritual sleep, than conversing with spiritual sluggards, that count it a high point of wisdom not to be forward in religion. These formal, proud persons, as they are cold themselves, so they labour to cast water upon the heat of others. Nay, those that are otherwise good, if declining in their first love, will incline others to a fellowship in the same secure temper, lest they should be upbraided by the vigilancy of others. They are like in the effects.
8. 其他时候懒散的、打哈欠的人们倾向于睡觉。与精神懒汉交谈是精神沉睡的最普遍原因，他们认为在宗教方面不主动是智慧的高点。这些形式主义、傲慢的人们既冷漠自己，也努力扑灭他人的热情。甚至那些本来善良的人，如果他们的初恋减退，也会倾向于让其他人陷入同样安逸的状态，以免被其他人的警觉所责备。他们的效果相似。

1. Men disposed to be asleep desire to be alone. Those likewise that are disposed to take a spiritual nap, will avoid company, especially of such as would awake them. They will hardly endure rousing means.
那些倾向于入睡的人渴望独处。同样，那些倾向于陷入精神沉睡的人会避免与他人交往，尤其是那些可能唤醒他们的人。他们几乎无法忍受唤醒的手段。

2. Men will draw the curtains and shut out light, when they mean to compose themselves to rest. So when men favour themselves in some ways not allowable, they are afraid to be disquieted by the light. Light both discovereth, awaketh, and stirs up to working. And men when they are loth to do what they know, are loth to know what they should do. 'They that sleep, sleep in the night,' 1 Thess. 5:7. Asa, otherwise a good king, shut up the prophet in prison for doing his duty, 2 Chron. 16:10. Much of the anger that men bear against the word laid open to them, is because it will not suffer them to sleep quietly in their sins. Such as will suffer them to live quietly in their sins,—they are quiet and honest men. There cannot be a worse sign than when men will not endure wholesome words. It is a sign they are in an ill league with that they should above all wage war against.
当人们想要安静休息时，他们会拉上窗帘，遮挡光线。所以当人们在某些不被允许的方式上纵容自己时，他们害怕被光线打扰。光线既揭示，又唤醒，并激发行动。当人们不愿意做他们所知道的事情时，他们也不愿意知道他们应该做什么。"那些睡觉的人，都是在夜间睡觉"（帖撒罗尼迦前书 5:7）。亚撒，一个好国王，因为先知履行他的职责而把他关进监狱（历代志下 16:10）。人们对被揭示给他们的真理感到愤怒，很大程度上是因为它不允许他们在罪恶中安静地睡觉。那些允许他们在罪恶中安静生活的人，他们是安静和诚实的人。当人们不能忍受健康的言辞时，没有比这更糟糕的迹象了。这是一个迹象，说明他们与他们应该最努力对抗的事物结盟了。

3. In sleep, phantasy ruleth, and dreams in phantasy. Men in sleep dream of false good, and forget true danger.
在睡眠中，幻想统治着，并且梦境存在于幻想之中。人们在睡梦中梦见虚假的好处，忘记了真正的危险。

Many cherish golden dreams; dream of meat, and when they awake, their soul is empty, Isa. 29:8. Vain hopes are the dreams of waking men, as vain dreams are all the waking of sleeping and carnal men, whose life is but a dream.
许多人怀揣着黄金般的梦想；梦见美食，但当他们醒来时，灵魂是空虚的，以赛亚书 29:8。虚幻的希望是清醒人的梦想，就像虚幻的梦境是沉睡和肉欲的人的清醒一样，他们的生活只是一个梦。

In sleep, there is no exercise of senses or motion. As then, men are not sensible of good or ill, they move neither to good or ill. Motion followeth sensibleness. What good we are not sensible of, we move not unto. Hence sleep is of kin to death, for the time, depriving us of the use of all senses; and a secure professor in appearance differs little from a dead professor. Both of them are unactive in good; and what they do, they do it without delight, in an uncomely and unacceptable manner, unbeseeming the state of a Christian. It is all one to have no senses, and not to use them. We may say of men in this sleepy temper, as the Scripture speaks of idols, 'they have eyes and see not, ears and hear not,' &c., Ps. 115:5.
在睡眠中，没有感官或运动的活动。因此，人们对好坏都没有感觉，也不会朝着好或坏的方向行动。运动是由感知而产生的。我们对于不好的事情没有感觉，就不会朝着那个方向行动。因此，睡眠与死亡有关，因为在这段时间里，它剥夺了我们使用所有感官的能力；而一个表面上安全的教授与一个死去的教授几乎没有区别。他们都在善行上没有行动；而他们所做的，都是没有乐趣的，以一种不得体和不可接受的方式，不适合基督徒的身份。没有感官和不使用它们是一样的。我们可以像圣经所说的那样，对于这种昏昏欲睡的人说，他们有眼睛却看不见，有耳朵却听不见，等等（诗篇 115:5）。

So likewise they are alike in danger. In sleep, the preciousest thing men carry about them is taken away without resistance; and they are ready to let loose what they held fast before, were it never so rich a jewel. And it is so in spiritual sleepiness. Men suffer the profession of the truth to be wrung from them, without much withstanding; and with letting fall their watch, let fall likewise, if not their grace, yet the exercise of their graces, and are in danger to be robbed of all.
同样，他们在危险中是相似的。在睡眠中，人们最珍贵的东西被夺走时，他们没有任何抵抗；他们愿意放开之前紧握的东西，即使它是如此珍贵的宝石。在属灵的昏睡中也是如此。人们容许真理的宣告被逼迫，没有太多反抗；他们放下了警惕，也放下了他们的恩典的实践，他们有被一切夺走的危险。

There is no danger but a man in sleep is fair for, and exposed unto. Sisera was slain asleep, Jud. 5:26, and Ishbosheth at noonday, 2 Sam. 4:7; and there is no temptation, no sin, no judgment, but a secure, drowsy Christian is open for; which is the ground of so oft enforcing watchfulness by the Spirit of God in the Scriptures. As spiritual deadness of spirit is a cause of other sin, so likewise it is a punishment of them. God poureth a spirit of 'dead sleep upon men, and closeth up their eyes,' Isa. 29:10, till some heavy judgment falleth upon them; and how many carnal men never awake in this world, till they awake in hell! No wonder therefore that Satan labours to cast men into a dead sleep all that he can; and deludes them, with dreams of a false good, that their estate is good, and like so to continue; that to-morrow shall be as to-day; that no danger is near, though God's wrath hangeth over their head, ready to be revealed from heaven.
没有危险，但一个沉睡的人是易受攻击和暴露的。西西拉在睡梦中被杀，士师记 5:26，伊施波设在正午被杀，撒母耳记下 4:7；没有诱惑，没有罪恶，没有审判，但一个安逸、昏昏欲睡的基督徒是容易受到的；这也是圣经中上帝的灵经常强调警醒的根据。灵性的死寂是其他罪恶的原因，也是对它们的惩罚。上帝将“死寂的灵”倾倒在人身上，使他们的眼睛闭起来，以致某种沉重的审判降临；有多少肉体的人在这个世界上从不醒来，直到在地狱中醒来！难怪撒旦努力使人陷入死寂，欺骗他们，用虚假的美好梦想，让他们认为自己的境况良好，并将继续下去；明天将如今天一样；虽然上帝的愤怒悬挂在他们头上，随时准备从天上显现，但却没有危险。

Thus we see how the resemblance holds. Some apply this to Constantine's time, about three hundred years after Christ, when the church upon peace and plenty grew secure, and suffered ecclesiastical abuses to creep in. Religion begat plenty, and the daughter devoured the mother. This made the writers of the ecclesiastical stories, to question whether the church hath more hurt by open persecution or peace, when one Christian undermineth and rageth against another.* Human inventions were so multiplied, that not long after, in Augustine's time, he complained that the condition of the Jews was more tolerable than theirs;† for though the Jews were under burdens, yet they were such as were imposed by God himself, and not human presumptions. But Gerson many hundred years after increaseth his complaint. If, O Augustine, thou saidst thus in thy time, what wouldst thou have said if thou hadst lived now, when men, as a toy§ taketh them in the head, will multiply burdens? And he was not afraid to say, that the number of human Constitutions was such, that if they were observed in rigour, the greatest part of the church would be damned. Thus, whilst the husbandmen slept, the envious man Satan slept not, but sew his tares. Thus popery grew up by degrees, till it overspread the church, whilst the watchmen that should have kept others awake, fell asleep themselves. And thus we answer the papists, when they quarrel with us about the beginning of their errors. They ask of us, when such and such an heresy began? We answer, that those that should have observed them, were asleep. Popery is a mystery that crept into the church by degrees, under glorious pretences.¶ Their errors had modest beginnings. Worshipping of images arose from reserving the pictures of friends, and after that were brought into the church. Invocation of saints arose from some of the fathers' figurative turning of their speech to some that were dead. Transubstantiation had rise from some transcendent, unwary phrases of the fathers. The papacy itself, from some titles of the Romish Church and bishop. Nothing in popery so gross, but had some small beginnings, which being neglected by those that should have watched over the church, grew at length unsufferable. No wonder if the papists be cast into a dead sleep; they have drunk too deep of the whore's cup. They that worship images are, as the Scripture saith, 'like unto them, they have eyes and see not,' &c., Ps. 115:5. They cannot discern of their errors, though they be never so ridiculous and senseless, as prayer in an unknown tongue, and such like.
因此，我们看到相似之处。有些人将这种情况应用到君士坦丁大约在基督诞生后三百年的时候，当时教会在和平与繁荣中变得安全，并容忍了教会内部的滥用。宗教带来了繁荣，而女儿吞噬了母亲。这使得编写教会历史的人们质疑教会是受到了公开迫害还是和平时更多的伤害，因为一个基督徒对另一个基督徒进行暗中破坏和愤怒。人类的发明如此之多，以至于不久之后，在奥古斯丁的时代，他抱怨犹太人的处境比他们的更容忍，因为虽然犹太人承受着负担，但这些负担是上帝自己所加的，而不是人类的假设。但是几百年后，格尔松加大了他的抱怨。奥古斯丁啊，如果你在你的时代这样说，那么如果你现在还活着，你会说什么呢？当人们像玩具一样，头脑发热，会增加负担？他毫不畏惧地说，人类的法规数量如此之多，如果严格遵守，教会的大部分将会被定罪。 因此，当农夫们沉睡时，嫉妒的撒旦并没有睡觉，而是撒下了他的蒺藜。因此，天主教逐渐发展壮大，直到覆盖了整个教会，而本应保持警醒的守望者们却自己沉睡了。当天主教徒与我们争论他们错误的起源时，我们回答说，本应观察这些错误的人都在沉睡。天主教是一个逐渐渗入教会的神秘现象，以光辉的借口为幌子。他们的错误起初很谦虚。崇拜偶像起源于保存朋友的画像，然后被带入教堂。祈求圣徒起源于一些父辈们将他们的言辞转向已故人的比喻。物质转化起源于一些父辈们超越常理、不谨慎的措辞。教皇制度本身起源于罗马教会和主教的一些头衔。在天主教中没有什么如此严重，但都有一些微小的起源，而这些起源被那些本应监督教会的人忽视了，最终变得无法容忍。难怪天主教徒陷入了死寂的沉睡；他们已经深深地陷入了淫妇的杯中。 崇拜偶像的人，正如圣经所说，“他们像偶像一样，有眼睛却看不见”，诗篇 115:5。他们无法辨别自己的错误，即使这些错误非常荒谬和无意义，比如用陌生的语言祷告等。

And upon this state of the church let us add this caution.
关于教会的这种状态，让我们加上这个警告。

A Caution. If the best men be so prone to sleep, then we cannot safely at all times build upon their judgment. The fathers of the church were not always awake. There be few of them, but in some things we may appeal from themselves sleeping, to themselves waking. The best, having some darkness left in their understandings, and some lusts unsubdued in their affections, may write and speak sometimes out of the worst part and principle that is in them, as well as out of the best, when they keep not close to the rule.
警告。如果最好的人如此容易入睡，那么我们不能始终安全地依赖他们的判断。教会的父辈们并非总是清醒的。虽然他们中的少数人在某些事情上可能会从自己睡觉的状态中呼吁到自己醒来的状态。最好的人，尽管他们的理解中仍有一些黑暗，他们的情感中仍有一些未被征服的欲望，有时可能会从他们最差的一面和原则中写作和发言，而不仅仅是从他们最好的一面，当他们没有紧密遵循规则时。

When our adversaries press us with the authority of fathers, we appeal to them, where they speak advisedly and of purpose.* When they were not awaked by heretics, they speak sometimes unworthily, and give advantages to heretics that followed. It is the manner of our adversaries to make the unwarrantable practice of the ancienter time a rule of their practice, and the doubtful opinions of the ancients their own grand tenets; wherein in both they deal unsafely for themselves, and injuriously towards us, when we upon grounds in some things dissent; which liberty (oft when they should not) they will take to themselves.
当我们的对手以父亲的权威压迫我们时，我们向他们求助，只有在他们明智地和有目的地发言时。当他们没有被异端分子唤醒时，他们有时会说出不值得的话，并给随后的异端分子提供了机会。我们的对手的做法是将古代的不合法行为作为他们自己的行为准则，并将古人的疑点观点作为他们自己的主要信条；在这两方面，他们对自己不安全，对我们不公平，当我们在某些事情上持不同意见时，他们会随意地采取这种自由（通常是不应该的）。

But howsoever this sleepy condition agreeth to the former times of the church, yet I wish there were not cause to apply it to ourselves, in this latter age of the church, wherein many of the ancient heresies are revived; and besides, the evils that accompany long peace take hold of us, and will prevail too far, if we do not rouse up ourselves. The church is in the commonwealth, and usually they flourish and fall together. When there is a sleep of the church, for the most part there is a sleep of the state. A civil sleep is, when in grounds of danger there is no apprehension of danger; and this sleep is a punishment of spiritual sleep, when with Ephraim a state hath 'grey hairs, and knoweth it not,' Hos. 7:9; when judgments abroad will not awake men. When noise and pinching will not awake, the sleep must needs be deep. The whole world almost is in combustion round about us; and many countries thought themselves as safe, a little before their troubles, as we now think ourselves. If fear of outward dangers will not awake, then spiritual dangers will not, as being more secret, and not obvious to sense. No wonder, then, if few will believe our report of the fearful condition of wicked men in the world to come. A man may be startled and awaked with outward dangers that is spiritually sottish, but he that is careless of outward danger, will be regardless of what we say in spiritual dangers. The fear of danger may be the greater, when, as it was amongst the Jews, those that should be watchful themselves, and awake others, instead of awaking, rock the cradle, and cry 'Peace, peace, the temple of the Lord, the temple of the Lord,' Jer. 7:4. Yet we must never forget to be mindful, with thankfulness, for peace and the gospel of peace, which yet by God's blessing we enjoy, always suspecting the readiness of nature to grow secure under the abundance of favours, and so to bless ourselves in that condition.
但无论这种昏昏欲睡的状态是否适用于教会的早期时期，我仍希望我们没有理由将其应用到我们自己身上，在教会的后期时代，许多古老的异端复兴了；此外，长期和平所伴随的邪恶也已经侵袭我们，如果我们不自我唤醒，它们将蔓延得太远。教会是在国家中的，通常它们一起兴盛和衰落。当教会沉睡时，大多数情况下国家也在沉睡。国家的沉睡是指在危险的基础上没有危险的意识；而这种沉睡是对属灵沉睡的惩罚，就像以法莲一样，一个国家拥有“白发，却不自知”（何西阿书 7:9），当外界的审判无法唤醒人们时。当噪音和痛苦都无法唤醒时，沉睡必然很深。几乎整个世界都在我们周围燃烧；许多国家在麻烦来临之前，也像我们现在一样认为自己是安全的。如果对外部危险的恐惧无法唤醒，那么对属灵危险也不会，因为它们更加隐秘，不容易察觉。 难怪，很少有人会相信我们关于来世邪恶人的可怕状况的报告。一个人可能会因为外在的危险而惊醒，但如果他在精神上麻木不仁，他将对我们在精神危险方面的警告漠不关心。当危险来临时，恐惧可能会更大，就像犹太人中间一样，那些本应警惕自己并唤醒他人的人，却在摇篮旁边摇晃，并喊着“和平，和平，主的殿，主的殿”（耶利米书 7:4）。然而，我们永远不要忘记心存感激地思考和平与福音的恩赐，同时怀疑人性在恩典的丰富下变得安逸的倾向，并在那种状态下自我祝福。

Signs of a sleepy state. 1. Now we know that sleep is creeping upon us, by comparing our present condition with our former, when we were in a more wakeful frame, when the graces of God's Spirit were in exercise in us. If we differ from that we were, then all is not well.
疲倦状态的迹象。1. 现在我们知道，通过将我们目前的状态与我们以前更清醒的状态进行比较，当上帝的恩典在我们身上发挥作用时，我们可以感受到睡意正在逼近。如果我们与以前不同，那么情况可能不太好。

2. Compare ourselves again with that state and frame that a Christian should be in; for sometimes a Christian goes under an uncomfortable condition all the days of his life, so that he is not fit to make himself his pattern. The true rule is, that description that is in the word, of a waking and living Christian. What should a man be, take him at the best, the varying from that is a sleepy estate. As, for instance, a Christian should walk 'in the comfort of the Holy Ghost,' Acts 9:31, live and walk by faith; he should depend upon God, and resist temptations. Faith should work by love, and love to ourselves should move us to honour ourselves as members of Christ, to disdain to defile ourselves by sin. Our hope, if it be waking, will purge us, and make us suitable to the condition we hope for in heaven, and the company we hope to have fellowship with there.
将我们自己与基督徒应该具备的状态和框架进行比较；因为有时候基督徒一生都处于不舒适的状态，以至于他自己都不适合成为自己的榜样。真正的准则是，圣经中描述的醒觉和活着的基督徒。一个人应该是什么样子，以最好的情况来看，与此相差就是一种沉睡的状态。例如，基督徒应该在圣灵的安慰中行走（使徒行传 9:31），凭信心生活和行走；他应该依靠上帝，并抵挡诱惑。信心应该因爱而行动，对自己的爱应该促使我们尊重自己作为基督的肢体，不屑于被罪污染。如果我们的希望是醒觉的，它将净化我们，并使我们适合在天堂中所希望的状态和与那里的伙伴交往。

3. Again, look to the examples of others that are more gracious. I have as many encouragements to be thankful to God, and fruitful. They enjoy no more means than I; and yet they abound in assurance, are comfortable in all conditions. I am down in a little trouble, subject to passion, to barrenness, and distrust, as if there were no promises of God made to sowing in righteousness. Thus a man may discern he is asleep, by comparing himself with others that are better than himself.
再次，看看那些更宽容的人的例子。我有很多鼓励感谢上帝和富有成果的理由。他们享受的资源并不比我多，然而他们在信心上丰盛，在各种情况下都感到舒适。我在一点点的困扰中，容易受到激情的影响，容易变得贫瘠和不信任，好像上帝没有对以义种子的人做出任何应许一样。因此，通过将自己与比自己更好的人进行比较，一个人可以辨别出自己是否在沉睡中。

4. Again, it is evident that we are growing on to a sleepy condition by this, when we find a backwardness to spiritual duties, as to prayer, thanksgiving, and spiritual conference. It should be the joy of a Christian, as it is his prerogative, to come into the presence of Christ, and to be enabled to do that, that is above himself. When what is spiritual in a duty will not down with us, it is a sign our souls are in a sleepy temper. There is not a proportion between the soul and the business in heavenly duties. Whom do we speak to but God? whom do we hear speak in the word but God? what should be the temper of those that speak to God, and hear him speak to them? It should be regardful, reverent, observant. Those that are watchful to the eye of a prince, what observance they shew, when they are to receive anything from him or to put up any request to him. 'Offer this to thy king,' saith the Lord by Malachi, Mal 1:8. When a man comes drowsily to God, to sacrifice, to hear, to pray, &c., offer this carriage to man; will he take it at thy hands? Oh the mercy of our patient God, that will endure such services as we most frequently perform! By this indisposedness to duty more or less, may we discover our sleepiness.
再次，很明显我们正在陷入一种昏昏欲睡的状态，当我们发现对于属灵的职责，如祷告、感恩和属灵的交流，存在一种迟缓。作为一个基督徒，进入基督的面前并有能力去做超越自己的事情，应该是他的喜乐和特权。当我们对职责中的属灵部分不感兴趣时，这是我们的灵魂处于昏昏欲睡的迹象。在属天的职责中，灵魂与业务之间没有比例。我们与谁说话，不就是上帝吗？我们在圣经中听到的声音，不就是上帝吗？那些与上帝说话、听他对他们说话的人应该是怎样的心态呢？应该是尊重、敬畏、留心的。那些对着君王的眼睛保持警惕的人，在他们从君王那里接受任何东西或向他提出请求时，他们表现出的恭敬有多大。耶和华藉着玛拉基说：“你们将这样的祭品献给你们的省长，他岂能悦纳你们呢？”（玛拉基书 1:8）。当一个人昏昏欲睡地来到上帝面前，献祭、听道、祷告等等，将这种态度献给人，他会接受吗？哦，我们忍耐的上帝的怜悯，他居然容忍我们经常进行的这样的事奉！ 通过这种或多或少的不愿履行职责，我们可以发现自己的困倦。

5. When the soul begins to admire outward excellencies; when it awakes much to profits, pleasures, and honours; when men admire great men, rich men, great places. The strength and fat of the soul are consumed by feeding on these things; so that when it comes to spiritual things it must needs be faint and drowsy. By these and the like signs, let us labour to search the state of our souls.
当灵魂开始钦佩外在的优点；当它对利益、快乐和荣誉产生浓厚兴趣；当人们钦佩伟大的人、富有的人、伟大的地方。灵魂的力量和脂肪被这些事物消耗掉，以至于当它接触到属灵的事物时，必然会感到虚弱和困倦。通过这些和类似的迹象，让我们努力探索我们灵魂的状态。

Motives against sleepiness. 1. And to stir us up the more, consider the danger of a secure, sleepy estate. There is no sin but a man is exposed unto in a secure estate. Therefore the devil labours all he can to cast men into this temper; which he must do before he can make him fall into any gross sin. When he is asleep, he is in a fit frame for any ill action; he is in a temper fit for the devil to work upon; to bring into any dream or error; to inflame the fancies and conceits with outward excellencies. The devil hath a faculty this way, to make outward things great that are nothing worth, and to make such sins little as, if we were awake, would affright us. He works strongest upon the fancy, when the soul is sleepy or a little drowsy.
对抗困倦的动机。1.为了更激励我们，考虑到安逸、困倦的状态的危险。在安逸的状态下，没有任何罪恶是一个人所面临的。因此，魔鬼竭尽全力使人陷入这种状态；只有在这种状态下，他才能使人陷入任何严重的罪恶之中。当一个人睡着时，他适合进行任何邪恶的行为；他处于一个适合魔鬼工作的状态；可以带来任何梦境或错误；用外在的优点激发幻想和想法。魔鬼有一种能力，可以让毫无价值的外在事物变得重要，让本应让我们惊恐的罪恶变得微不足道。当灵魂困倦或稍微昏昏欲睡时，他对幻想的影响最大。

There is no man that comes to gross sin suddenly. But he falls by little and little; first to slumber, and from slumber to sleep, and from sleep to security; and so from one degree to another. It is the inlet to all sins, and the beginning of all danger. Therefore the Lord takes a contrary course with his. When he would preserve a state or person, he plants in them first a spirit of faith, to believe that there is such a danger, or such a good to be apprehended, upon watching and going on in a course befitting that condition; and then faith, if it be a matter of threatening, stirs up fear, which waketh up care and diligence. This is God's method, when he intends the preservation of any.
没有人会突然陷入严重的罪恶。但他会逐渐堕落；先是打瞌睡，然后从打瞌睡到入睡，再从入睡到安逸；如此循序渐进。这是所有罪恶的入口，也是所有危险的开端。因此，主以相反的方式对待他的子民。当他要保护一个国家或个人时，他首先在他们心中种下信心的种子，让他们相信存在这样的危险，或者有这样一个好处需要警惕并按照适合这种状态的方式前进；然后，如果信心是基于威胁，它会激起恐惧，唤醒关心和勤奋。这是上帝的方法，当他打算保护任何人时。

2. A man in his sleep is fit to lose all. A sleepy hand lets anything go with ease. A man hath grace and comfort; he lets it go in his spiritual sleepiness,—grace in a great measure, and the sense and comfort of it altogether. A Christian hath always the divine nature in him, that works in some degree; yet notwithstanding in regard of his present temper and feeling, he may be in such a case, that he shall differ nothing from a reprobate, nay, he may come to feel more than any ordinary wicked man feels whiles he lives in the world, as divers good Christians do. And all this, through their carelessness,—that they suffer themselves to be robbed of first beginnings, by yielding to delights, company, and contentments. Feeding their conceits with carnal excellencies, so favouring corruptions, and flattering that that is naught in them, they lose the comfort of all that is good. Who would do this for the gaining of a little broken sleep; I say broken sleep, for the better a man is, the more unquietly shall he sleep in such a state. He shall feel startlings and frights in the midst of his carnal delights if he belong to God.
一个人在睡梦中容易失去一切。瞌睡的手会轻易地放弃任何事物。一个人拥有恩典和安慰；他在属灵的昏昏欲睡中放弃了它们——恩典在很大程度上，以及对它的感知和安慰。一个基督徒始终拥有神圣的本性，在某种程度上发挥作用；然而，尽管如此，就他目前的心境和感受而言，他可能处于这样的境地，以至于与一个被弃绝的人没有任何区别，甚至可能比世界上任何一个普通的邪恶人感受更多，正如许多好的基督徒所经历的。而这一切，都是因为他们的粗心大意——他们允许自己被欢乐、交往和满足所掠夺。他们用肉体的优点满足自己的幻想，如此偏爱腐败，并奉承那些在他们身上一无是处的东西，他们失去了一切美好的安慰。为了获得一点点破碎的睡眠，谁会这样做呢？我说破碎的睡眠，因为一个人越优秀，他在这种状态下睡得越不安宁。如果他属于上帝，他在肉体的欢乐中也会感到惊恐和惊吓。

3. Besides, God meets them with some crosses in this world, that they shall gain nothing by it. There is none of God's children that ever gained by yielding to any corruption, or drowsiness, though God saved their souls. It is always true, a secure state is a sure forerunner of some great cross, or of some great sin. God cannot endure such a temper of soul; lifeless and unfeeling performances and sacrifices, to him that hath given us such encouragements. It must needs be distasteful to God, when we go drowsily and heavily about his work. 'Cursed is he that doth the work of the Lord negligently,' Jer. 48:10. If it were to sheath his sword in the bowels of his enemy, to which man is exceedingly prone, yet if it be not done with diligence and an eye to God, a man is cursed in it.
此外，上帝在这个世界上给他们带来了一些困难，以便他们不会从中获得任何好处。上帝的子民从来没有因屈服于任何堕落或懒散而获益，尽管上帝拯救了他们的灵魂。这总是真实的，一个安全的状态是某种巨大十字架或巨大罪恶的先兆。上帝无法忍受这样的心灵状态；对于那个给予我们如此鼓励的人来说，无生气和无感觉的表演和牺牲必然令上帝不悦。当我们懒散而沉重地从事他的工作时，这必然令上帝不悦。"行耶和华工作敷衍的，是可咒诅的"（耶利米书 48:10）。即使是将剑插入敌人的腹中，这是人类极易倾向的行为，但如果不用勤奋和以上帝为目标来完成，那么这个人就会受到诅咒。

4. And it is an odious temper to God. For doth not he deserve cheerful service at our hands? hath he been a 'wilderness' to us? doth he not deserve the marrow of our souls? doth not his greatness require it at our hands, that our senses be all waking? and doth not his mercy deserve, that our love should take all care, to serve him that is so gracious and good to us? Is it not the fruit of our redemption to serve him without fear, in holiness and righteousness all the days of our lives? Luke 1:14.
4. 这对上帝来说是一种可憎的心态。因为他难道不值得我们欢快地侍奉吗？他对我们来说难道不是一片“荒野”吗？他难道不值得我们全心全意地侍奉吗？他的伟大难道不要求我们的感官都保持清醒吗？他的慈悲难道不值得我们的爱心全力以赴，为他这么宽容和善良的人服务吗？在我们一生的每一天里，不是我们的救赎的果实就是无畏地、在圣洁和公义中侍奉他吗？路加福音 1:14。

5. It is a state not only odious to God, but irksome to our own spirits. The conscience is never fully at peace in a drowsy state or in drowsy performances.
这是一个不仅令上帝厌恶，而且令我们自己的精神感到烦恼的状态。在昏昏欲睡的状态或昏昏欲睡的表现中，良心永远无法完全平静。

Likewise it is not graceful to others. It breeds not love in them to good things, but dislike. Carnal men, let them see a Christian not carry himself waking, as he should, though they be a thousand times worse themselves, yet notwithstanding they think it should not be so. Such a course doth not suit with so much knowledge and so much grace.
同样，这对他人来说也不雅观。它不会在他们心中培养对美好事物的爱，而是产生厌恶。肉体的人，即使他们自己恶劣千百倍，看到一个基督徒不像应该的那样行事，他们仍然认为不应该如此。这样的做法与如此多的知识和如此多的恩典不相称。

Let a man consider, wherefore God hath given the powers of the soul and the graces of the Spirit. Are they not given for exercise, and to be employed about their proper objects? A man is not a man, a Christian is not a Christian, when he is not waking. He so far degenerates from himself, as he yields unto any unbeseeming carriage. Wherefore hath God given us understanding, but to conceive the best things? Wherefore have we judgment, but to judge aright between the things of heaven and earth? Wherefore have we love planted in us, but to set it on lovely objects? Wherefore faith, but to trust God over all? Wherefore hatred, but to fly ill? Wherefore have we affections, but for spiritual things? When therefore our affections are dull, and lose their edge to these things, being quick only to earthly things, what a temper is this! How doth a man answer his creation, the state of a new creature! Wherefore are all graces planted in the soul, as faith and love, and hope and patience, but to be in exercise, and waking? To have these, and to let them sleep and lie unexercised, so far a Christian forgets himself, and is not himself. A Christian as a Christian, that is, in his right temper, should be in the act and exercise of what is good in him, upon all occasions; as we say of God, he is a pure act, because he is always in working. The Spirit of God is a pure act, in whom is no suffering but all action, about that that is fit for so glorious a nature. So it is with the spirit of a man, that hath the Spirit of God. He is in act, in exercise, in operation, as the Spirit is more or less in him. So he is more or less in operation, more or less fruitful. What a world of good might Christians do, if they were in a right temper! What a deal of ill might they escape and avoid that they lie in, if they would rouse up their souls to be as Christians should be, and as their soul and conscience tells them they ought and might be, did they rightly improve the means they have!
让一个人思考，上帝为何赐予灵魂的力量和圣灵的恩赐。它们不是为了锻炼和用于适当的事物吗？一个人不是一个人，一个基督徒不是一个基督徒，当他不醒着的时候。他远离了自己，因为他屈服于任何不适当的行为。上帝为何给予我们理解力，不是为了理解最好的事物吗？上帝为何给予我们判断力，不是为了正确判断天地之间的事物吗？上帝为何在我们心中种下爱，不是为了将其放在可爱的事物上吗？上帝为何给予我们信仰，不是为了全心全意地信任上帝吗？上帝为何给予我们憎恨，不是为了远离邪恶吗？上帝为何在我们心中种下情感，不是为了属灵的事物吗？因此，当我们的情感迟钝，对这些事物失去兴趣，只对世俗事物感兴趣时，这是一种什么样的状态！一个人如何回应他的创造，作为一个新造的人的状态！为什么所有的恩典都种植在灵魂中，如信仰、爱、希望和忍耐，不是为了锻炼和保持清醒？拥有这些，却让它们沉睡和不加锻炼，一个基督徒就远离了自己，不再是他自己。 一个基督徒作为一个基督徒，也就是说，在他正确的心态下，应该在任何时候都表现出他内在的善良；正如我们所说的上帝，他是纯粹的行动，因为他总是在工作。上帝的灵是纯粹的行动，在他身上没有痛苦，只有行动，关于那些适合如此荣耀的本质。同样，拥有上帝的灵的人的灵魂也是如此。他在行动中，在运动中，在运作中，就像灵魂在他身上更多或更少一样。因此，他的运作也就更多或更少，更多或更少的多产。如果基督徒处于正确的心态，他们可以做多少善事啊！如果他们能唤醒自己的灵魂，成为真正的基督徒，正如他们的灵魂和良心告诉他们他们应该和可能成为的那样，他们就能逃脱和避免他们所陷入的那些不好的事情，只要他们正确地利用他们所拥有的手段！

THE FOURTH SERMON
第四讲

I sleep, but my heart wakes, &c.—CANT. 5:2.
我睡觉，但我的心醒来，等等。-雅歌 5:2。

THE words, as it hath been shewed, contain a confession, 'I sleep,' and a correction, 'my heart waketh.' The confession hath been handled, now something of the correction or exception.
这些话，正如已经展示的，包含了一个承认：“我睡着了”，和一个修正：“我的心醒着。”已经处理了承认部分，现在来谈一谈修正或例外部分。

'My heart waketh.' The word heart, you know, includes the whole soul, for the understanding is the heart, 'an understanding heart,' Job 38:36. To 'lay things up in our hearts,' Luke 2:51, there it is memory; and to cleave in heart is to cleave in will, Acts 11:23. To 'rejoice in heart,' Isa. 30:29, that is in the affection. So that all the powers of the soul, the inward man, as Paul calleth it, 2 Cor. 4:16, is the heart.
我的心醒来。你知道，心这个词包括整个灵魂，因为理解就是心，“有聪明的心”，约伯记 38:36。将事物“存在我们的心中”，路加福音 2:51，那是记忆；而心灵相连是指意愿相连，使徒行传 11:23。在心中“欢喜”，以赛亚书 30:29，那是情感。所以，灵魂的所有力量，就是内心的人，正如保罗所称，哥林多后书 4:16，就是心。

'I sleep, but my heart waketh.' Indeed the church might have said, My heart sleepeth, but my heart waketh. For it is the same faculty, the same power of the soul, both in the state of corruption, and of grace, in which the soul is; as in the twilight we cannot say, this is light and that is darkness, because there is such a mixture. In all the powers of the soul there is something good and something ill, something flesh and something spirit. The heart was asleep, and likewise was awake. 'I sleep, but my heart waketh.'
我睡着了，但我的心醒着。事实上，教堂可能会说，我的心睡着了，但我的心醒着。因为在堕落和恩典的状态下，灵魂的能力是相同的；就像在黄昏时我们无法说这是光明，那是黑暗，因为有这样的混合。在灵魂的所有能力中，都有一些好的和一些坏的，一些属肉体的和一些属灵的。心是沉睡的，也是醒着的。我睡着了，但我的心醒着。

Obs. 1. You see here, then, first of all, in this correction, that a Christian hath two principles in him, that which is good, and that which is evil, whence issueth the weakness of his actions and affections. They are all mixed, as are the principles from which they come forth.
注意 1：你在这个修正中可以看到，一个基督徒内心有两个原则，一个是善的，一个是恶的，这就是他行动和情感薄弱的原因。它们都是混合在一起的，就像它们产生的原则一样。

Obs. 2. We may observe, further, that a Christian man may know how it is with himself. Though he be mixed of flesh and spirit, he hath a distinguishing knowledge and judgment whereby he knows both the good and evil in himself. In a dungeon where is nothing but darkness, both on the eye that should see and on that which should be seen, he can see nothing; but where there is a supernatural principle, where there is this mixture, there the light of the Spirit searcheth the dark corners of the heart. A man that hath the Spirit knoweth both; he knoweth himself and his own heart. The Spirit hath a light of its own, even as reason hath. How doth reason know what it doth? By a reflect act inbred in the soul. Shall a man that is natural reflect upon his state, and know what he knows, what he thinks, what he doth, and may not the soul that is raised to an higher estate know as much? Undoubtedly it may. Besides, we have the Spirit of God, which is light, and self-evidencing. It shews unto us where it is, and what it is. The work of the Spirit may sometimes be hindered, as in times of temptation. Then I confess a man may look wholly upon corruption, and so mistake himself in judging by that which he sees present in himself, and not by the other principle which is concealed for a time from him. But a Christian, when he is not in such a temptation, he knows his own estate, and can distinguish between the principles in him of the flesh and spirit, grace and nature.
观察 2：我们还可以进一步观察到，基督徒可以知道自己的情况。虽然他是由肉体和灵性混合而成，但他有一种区分的知识和判断力，能够认识自己内心的善恶。在一个只有黑暗的地牢里，无论是应该看见的眼睛还是应该被看见的东西，他都看不见任何东西；但在有超自然原则的地方，在有这种混合的地方，圣灵的光会搜索心灵的黑暗角落。有圣灵的人都知道这两者；他知道自己和自己的内心。圣灵有自己的光，就像理性一样。理性是如何知道自己的行为的呢？通过灵魂内在的反思行为。一个自然的人难道不能反思自己的状态，知道自己知道什么、思考什么、做什么吗？毫无疑问，他可以。此外，我们还有神的灵，它是光明的，自证明的。它向我们展示它在哪里，它是什么。圣灵的工作有时可能会受到阻碍，比如在诱惑的时候。 然后我承认一个人可以完全看到腐败，从而通过他在自己身上看到的东西来误判自己，而不是通过那个暂时对他隐藏的另一个原则来判断。但是，一个基督徒，在没有这样的诱惑时，他知道自己的状态，并且能够区分他内心的肉体和灵性、恩典和本性的原则。

Again, we see here in that the church saith, 'but my heart waketh,' that she doth acknowledge there is good as well as evil. As the church is ingenious* to confess that which is amiss, 'I sleep,' so she is as true in confessing that which is good in herself, 'but my heart waketh,' which yields us another observation.
再次，我们在这里看到教会说，“但我的心醒着”，她承认存在善与恶。正如教会诚实地承认自己的错误，“我睡着了”，她同样真实地承认自己内在的善，“但我的心醒着”，这给我们带来了另一个观察点。

Obs. 3. We should as well acknowledge that which is good as that which is evil in our hearts.
我们应该承认我们心中的善良和邪恶。

Because we must not bear false witness, as not against others, much less against ourselves. Many help Satan, the accuser, and plead his cause against the Spirit, their comforter, in refusing to see what God seeth in them. We must make conscience of this, to know the good as well as the evil, though it be never so little.
因为我们不应该作假证，不对别人，更不对自己。许多人帮助撒旦，控告者，并为他辩护，拒绝看到上帝在他们身上所看到的。我们必须对此有良心，了解善恶，即使再微小也要如此。

To come in particular, what is that good the church here confesseth, when she saith that 'her heart waketh?'
特别来说，当教会在这里说“她的心醒来”时，她所承认的好处是什么？

(1.) She in her sleepy estate, first, hath her judgment sound in that which is truth, of persons, things, and courses. Christians are not so benighted when they sleep, or given up to such a reprobate judgment, as that they discern not differences. They can discern that such are in a good way, and such are not; that such means are good, and such are not. A Christian ofttimes is forced to do work out of judgment, in case his affections are asleep or distracted; and such works are approved of God, as they come from a right judgment and conviction, though the evil of them be chastised.
（1）她在昏昏欲睡的状态下，首先在真理、人物和行为方面做出正确的判断。基督徒在睡觉时并不如此昏暗，也不会陷入那样一个被弃绝的判断，以至于他们无法辨别差异。他们能够辨别出谁走在正确的道路上，谁没有；哪些手段是好的，哪些不是。基督徒有时被迫根据判断去做事情，如果他们的情感处于沉睡或分散状态；而这样的工作在上帝面前是被认可的，因为它们来自正确的判断和确信，尽管其中的恶行会受到惩罚。

(2.) But all is not in the judgment. The child of God asleep hath a working in the will. Choosing the better part, which he will cleave to, he hath a general purpose 'to please God in all things,' and no settled purpose in particular for to sleep. Thus answerable to his judgment, therefore, he chooseth the better part and side; he owns God and his cause, even in evil times, cleaving in resolution of heart to the best ways, though with weakness.
但并非一切都在判断中。上帝的孩子在睡眠中有一个在意愿中的工作。选择更好的部分，他将坚守，他有一个总体目的“在一切事情上取悦上帝”，并没有特定的目的去睡觉。因此，他选择了更好的部分和立场，他在恶劣的时候也承认上帝和他的事业，坚定地将心意投入到最好的道路上，尽管有些薄弱。

Take David in his sleepy time between his repentance and his foul sin. If one should have asked him what he thought of the ways of God and of the contrary, he would have given you an answer out of sound judgment thus and thus. If you should have asked him what course he would have followed in his choice, resolution, and purpose, he would have answered savourly.
在大卫悔过和犯罪之间的昏昏欲睡的时刻，如果有人问他对上帝的道路和相反的看法，他会用明智的判断给出这样的答案。如果你问他在选择、决心和目标方面会采取什么行动，他会有滋味地回答。

(3.) Again, there remaineth affection answerable to their judgment, which, though they find, and feel it not for a time, it being perhaps scattered, yet there is a secret love to Christ, and to his cause and side, joined with joy in the welfare of the church and people of God; rejoicing in the prosperity of the righteous, with a secret grief for the contrary. The pulses will beat this way, and good affections will discover themselves. Take him in his sleepy estate, the judgment is sound in the main, the will, the affections, the joy, the delight, the sorrow. This is an evidence his heart is awake.
（3）再次，他们的判断力仍然与他们的感情相符，尽管他们可能在一段时间内找不到或感受不到它，也许是因为它被分散了，但他们对基督、对他的事业和立场有着一种秘密的爱，与对教会和上帝子民的福祉的喜悦相结合；对义人的繁荣感到欢喜，对相反的情况感到秘密的悲伤。脉搏会朝这个方向跳动，良好的感情会显露出来。即使在他的困倦状态下，判断力在主要方面是正确的，意愿、感情、喜悦、快乐、悲伤都存在。这是他的心灵醒悟的证据。

(4.) The conscience likewise is awake. The heart is taken ofttimes for the conscience in Scripture. A good conscience, called a merry heart, is 'a continual feast,' Prov. 15:15. Now, the conscience of God's children is never so sleepy but it awaketh in some comfortable measure. Though perhaps it may be deaded* in a particular act, yet notwithstanding there is so much life in it, as upon speech or conference, &c., there will be an opening of it, and a yielding at the length to the strength of spiritual reason. His conscience is not seared. David was but a little roused by Nathan, yet you see how he presently confessed ingeniously† that he had sinned, 2 Sam. 12:13. So, when he had numbered the people, his conscience presently smote him, 2 Sam. 24:10; and when he resolved to kill Nabal and all his family, which was a wicked and carnal passion, in which there was nothing but flesh; yet when he was stopped by the advice and discreet counsel of Abigail, we see how presently he yielded, 1 Sam. 25:32, seq. There is a kind of perpetual tenderness of conscience in God's people. All the difference is of more or less.
（4）良心同样是清醒的。在圣经中，心经常被用来表示良心。一个良好的良心，被称为快乐的心，是“不断的盛宴”，箴言 15:15。现在，上帝的儿女的良心从来不会太困倦，总会以某种令人舒适的程度醒来。虽然它在某个特定的行为中可能会被抑制，但尽管如此，它仍然有足够的生命力，以至于在言语或交流中，它会打开，并最终屈服于属灵理性的力量。他的良心没有被烙印。大卫被拿单唤醒了一点，但你看到他立即坦白承认自己犯了罪，撒母耳记下 12:13。所以，当他统计人口时，他的良心立即责备他，撒母耳记下 24:10；当他决定杀死拿八和他的全家时，这是一种邪恶和肉体的激情，其中除了肉体之外没有任何东西；然而，当他被亚比该的建议和明智的劝告阻止时，我们看到他立即屈服了，撒母耳记上 25:32，下文。在上帝的子民中有一种永恒的良心敏感。唯一的区别是多少。

(5.) And answerable to these inward powers is the outward obedience of God's children. In their sleepy estate they go on in a course of obedience. Though deadly and coldly, and not with that glory that may give others good example or yield themselves comfort, yet there is a course of good duties. His ordinary way is good, howsoever he may step aside. His fits may be sleepy when his estate is waking. We must distinguish between a state and a fit. A man may have an aguish fit in a sound body. The state of a Christian is a waking state in the inward man. The bye-courses he falleth into are but fits, out of which he recovers himself.
（5）对于这些内在力量，神的儿女们的外在顺从是有责任的。在他们沉睡的状态下，他们继续顺从的道路。尽管冷淡而没有那种能给别人良好榜样或给自己带来安慰的荣耀，但仍然有一系列良好的行为。他的常规方式是好的，无论他是否偏离了正道。他的状态可能是沉睡的，而他的状态是清醒的。他可能在健康的身体中有一次寒战。基督徒的状态是内在人的清醒状态。他偶尔走错的路只是一时的，他会自我恢复。

Use. 1. Whence, for use, let us magnify the goodness of God, that will remain by his Spirit, and let it stay to preserve life in such hearts as ours are, so prone to security and sleepiness. Let it put us in mind of other like merciful and gracious doings of our God for us, that he gave his Spirit to us when we had nothing good in us, when it met with nothing but enmity, rebellion, and indisposedness. Nay, consider how he debased himself and became man, in being united to our frail flesh, after an admirable nearness, and all out of mercy to save us.
使用。1. 因此，为了使用，让我们赞美上帝的善良，他将通过他的圣灵保留，并让它停留在像我们这样易于安逸和困倦的心中，以保护生命。让它提醒我们上帝对我们的其他仁慈和恩慈之举，当我们一无所有时，他将他的圣灵赐给我们，当它遇到的只有敌意、叛逆和不适应。不仅如此，还要考虑他如何降卑自己，成为人类，与我们脆弱的肉体结合在一起，出于怜悯拯救我们。

Use. 2. If so be that Satan shall tempt us in such occasions, let us enter into our own souls, and search the truth of grace, our judgment, our wills, our constant course of obedience, and the inward principle whence it comes, that we may be able to stand in the time of temptation. What upheld the church but this reflect act, by the help of the Spirit, that she was able to judge of the good as well as of the ill? Thus David, 'The desires of our souls are towards thee,' Ps. 38:9; and though all this have befallen us, yet have we not forgotten thy name, Ps. 44:20. This will enable us to appeal to God, as Peter, 'Lord, thou knowest I love thee,' John 21:15. It is an evidence of a good estate.
使用。2. 如果撒旦在这样的场合试探我们，让我们进入自己的灵魂，寻找恩典的真相，我们的判断力，我们的意愿，我们持续顺从的方式，以及它来自的内在原则，这样我们就能够在试探的时候站立起来。是什么支撑着教会，使她能够凭借圣灵的帮助，判断善恶？就像大卫说的，“我们的心愿是归向你”，诗篇 38:9；尽管这一切都发生在我们身上，但我们没有忘记你的名字，诗篇 44:20。这将使我们能够向上帝求助，就像彼得说的，“主啊，你知道我爱你”，约翰福音 21:15。这是一个良好状态的证明。

Obs. 1. 'My heart waketh.' God's children never totally fall from grace. Though they sleep, yet their heart is awake. The prophet Isaiah, speaking of the church and children of God, Isa. 6:13, saith, 'It shall be as a tree, as an oak whose substance is in them, when they cast their leaves.' Though you see neither fruit nor leaves, yet there is life in the root, 'the seed remains in them.' There is alway a seed remaining. It is an immortal seed that we are begotten by. Peter, when he denied his Master, was like an oak that was weather-beaten; yet there was life still in the root, 1 Pet. 1:3, Mat. 26:32, seq. For, questionless, Peter loved Christ from his heart. Sometimes a Christian may be in such a poor case, as the spiritual life runneth all to the heart, and the outward man is left destitute; as in wars, when the enemy hath conquered the field, the people run into the city, and if they be beaten out of the city, they run into the castle. The grace of God sometimes fails in the outward action, in the field, when yet it retireth to the heart, in which fort it is impregnable. 'My heart waketh.'
我的心醒了。上帝的儿女从来没有完全失去恩典。虽然他们在睡觉，但他们的心是醒着的。先知以赛亚在谈到教会和上帝的儿女时说：“它将像一棵树，像一棵橡树，当它们掉落叶子时，它们的实质就在其中。”虽然你看不到果实和叶子，但根部有生命，“种子仍然在其中。”总是有一个种子留下来。我们是由一个不朽的种子所生。彼得在否认主时，就像一棵被风吹打的橡树；然而根部仍然有生命，彼得无疑是从心里爱基督的，彼得前书 1:3，马太福音 26:32。有时候，一个基督徒可能处于如此贫困的境地，以至于属灵的生命全部集中在心里，外在的人则被剥夺了；就像在战争中，当敌人征服了战场，人们就逃进城市，如果他们被赶出城市，他们就逃进城堡。上帝的恩典有时在外在行动中失败，在战场上，然而它退到了心里，在这个堡垒里是攻不破的。“我的心醒了。”

When the outward man sleeps, and there are weak, dull performances, and perhaps actions amiss, too, yet notwithstanding 'the heart waketh.' As we see in a swoon or great scars, the blood, spirits, and life, though they leave the face and hands, &c., yet they are in the heart. It is said in the Scripture of Eutychus, 'His life is in him still,' though he seemed to be dead, Acts 20:9. As Christ said of Lazarus, John 11:4, so a man may say of a Christian in his worst state, His life is in him still; he is not dead, but sleeps; 'his heart waketh.'
当外在的人睡觉时，可能会有虚弱、迟钝的表现，甚至可能有错误的行动，但尽管如此，“心仍然醒着”。就像我们在昏厥或严重受伤时，血液、精神和生命虽然离开了脸和手等部位，但它们仍然存在于心中。圣经中关于尤推古的记载说：“他的生命还在他里面”，虽然他看起来已经死了（使徒行传 20:9）。正如耶稣在约翰福音 11:4 中所说的那样，一个人可以在他最糟糕的状态下说，他的生命仍然在他里面；他没有死，只是在睡觉；“他的心仍然醒着”。

Obs. 2. This is a sound doctrine and comfortable, agreeable to Scripture and the experience of God's people. We must not lose it, therefore, but make use of it against the time of temptation. There are some pulses that discover life in the sickest man, so are there some breathings and spiritual motions of heart that will comfort in such times. These two never fail on God's part, his love, which is unchangeable, and his grace, a fruit of his love; and two on our part, the impression of that love, and the gracious work of the new creature. 'Christ never dies,' saith the apostle, Heb. 7:25. As he never dies in himself, after his resurrection, so he never dies in his children. There is always spiritual life.
注 2：这是一项健全的教义，符合圣经和神的子民的经历，令人舒适和愉快。因此，我们不能失去它，而是要在诱惑来临时利用它。有些脉搏可以发现最病重的人的生命，同样，在这样的时候，心灵也会有一些呼吸和属灵的动作来安慰。这两者在上帝这一方面从不失败，他的爱是不变的，他的恩典是他爱的结果；在我们这一方面有两个，那就是对那爱的印象和新造之恩的工作。使徒说：“基督永远活着”（希伯来书 7:25）。正如他在复活后永远不会死亡一样，他的儿女也永远不会死亡。永远有属灵的生命存在。

Use for comfort. 'The heart waketh.' This is a secret of God's sanctuary, only belonging to God's people. Others have nothing to do with it. They shall ever love God, and God will ever love them. The apostle, 1 Cor. 13:8, saith, 'Love never fails.' Gifts, you know, shall be abolished, because the manner of knowing we now use shall cease. 'We see through a glass,' &c., 'but love abideth,' 1 Cor. 13:12. Doth our love to God abide for ever, and doth not his love to us, whence it cometh? Ours is but a reflection of God's love. Let us comfort ourselves, therefore, in this for the time to come, that in all the uncertainty of things in this life we have to-day and lose to-morrow, as we see in Job, there is somewhat a saint may build on that is constant and unmoveable. 'I am the Lord, I change not; therefore you sons of Jacob are not consumed,' Mal. 3:6. God should deny himself, as it were, which he cannot do, and his own constant nature, if he should vary this way.
用于舒适。'心醒来了。'这是上帝圣所的秘密，只属于上帝的子民。其他人与此无关。他们将永远爱上帝，上帝也将永远爱他们。使徒保罗在哥林多前书 13:8 中说，'爱永不止息。'你知道，恩赐将被废除，因为我们现在使用的认识方式将停止。'我们如今透过镜子看，'等等，'但爱却永存，'哥林多前书 13:12。我们对上帝的爱是否永存，而他的爱从何而来？我们的爱只是上帝爱的倒影。因此，让我们在未来的时间里在这一点上安慰自己，在这个生命中一切不确定的事物中，我们今天拥有，明天失去，正如我们在约伯记中所看到的，有一些圣徒可以建立在其中是恒定和不可动摇的。'我是耶和华，我不改变；因此雅各的子孙没有被灭绝，'玛拉基书 3:6。上帝将否认自己，好像他不能这样做，否则他将改变自己的本性。

Obs. 3. A Christian is what his heart and inward man is. It is a true speech of divines, God and nature begin there. Art begins with the face and outward lineaments, as hypocrisy, outward painting and expressions; but grace at the centre, and from thence goes to the circumference. And therefore the church values herself here by the disposition and temper of her heart. Thus I am for my outward carriage, &c. 'I sleep, but my heart, that waketh.'
注意事项 3：一个基督徒是他的内心和内在的人所决定的。这是神学家们的真实言论，上帝和自然从那里开始。艺术从面部和外在特征开始，如伪善、外在的装饰和表达；但恩典从中心开始，然后扩展到周围。因此，教会通过她的心灵的性情和气质来评价自己。因此，我对我的外在举止等等。'我睡觉，但我的心醒着。'

Therefore, let us enter into our consciences and souls, for the trial of our estates, how it is with our judgments. Do we allow of the ways of God and of the law of the inward man? How is it with our affections and bent to good things? how with our hatred, our zeal? Is it not more for outward things than for inward? We know what Jehu said to Jonadab, when he would have him into his chariot, 'Is thine heart as mine? Then come to me,' 2 Kings 10:15. So saith Christ, Is thine heart as mine? then give me thy hand. But first God must have our hearts, and then our hands. A man otherwise is but a ghost in religion, which goes up and down, without a spirit of its own; but a picture that hath an outside, and is nothing within. Therefore, especially, let us look to our hearts. 'Oh, that there were such an heart in this people,' saith God to Moses, 'to fear me always, for their good,' Deut. 5:29. This is it that God's children desire, that their hearts may be aright set. 'Wash thy heart, O Jerusalem,' saith the prophet, 'from thy wickedness,' &c., Jer. 4:14. Indeed, all the outward man depends upon this. Therefore, Satan, if he can get this fort, he is safe, and so Satan's vicar, Prov. 4:23. It was a watchword that was in Gregory XIII. his time, in Queen Elizabeth's days, 'My son, give me thy heart. Dissemble, go to church, and do what you will; but, da mihi cor, be in heart a papist, and go where you will' (e). God is not content with the heart alone. The devil knows if he have the heart he hath all; but God, as he made all, both soul and body, he will have all. But yet in times of temptation the chief trial is in the heart.
因此，让我们进入我们的良心和灵魂，审视我们的判断力。我们是否赞同上帝的道路和内心的法则？我们的情感和对善事的倾向如何？我们的憎恨和热情如何？难道不是对外在事物更多一些，而不是对内在事物？我们知道耶户对约拿达说的话，当他要他上车时，“你的心与我的一样吗？那就跟我来。”（列王记下 10:15）基督也这样说，你的心与我的一样吗？那就给我你的手。但首先，上帝必须拥有我们的心，然后才能拥有我们的手。否则，一个人在宗教中只是一个幽灵，四处游荡，没有自己的灵魂；只是一个外表有形，内里虚无的画像。因此，尤其要注意我们的心。“巴不得这百姓的心时常敬畏我，遵守我的一切诫命，为他们和他们的子孙永远好。”（申命记 5:29）这是上帝的儿女所渴望的，他们的心可以正确地定位。“耶路撒冷啊，你当洗去心中的恶，使你可以得救。”（耶利米书 4:14）实际上，整个外在的人都依赖于这一点。因此，撒旦，如果他能够攻下这座堡垒，他就安全了，这也是撒旦的代理人。（箴言 4:23） 这是在格里高利十三世时代的一个口号，在伊丽莎白女王时代，“我的儿子，把你的心给我。伪装，去教堂，做你想做的事；但是，da mihi cor，心里要是一个天主教徒，去你想去的地方”（e）。上帝不仅仅满足于心灵。魔鬼知道如果他拥有了心灵，他就拥有了一切；但上帝，正如他创造了灵魂和身体，他要拥有一切。但是在诱惑的时候，最主要的试炼在于心灵。

And from hence we may have a main difference between one Christian and another. A sound Christian doth what he doth from the heart; he begins the work there. What good he doth he loves in his heart first, judgeth it to be good, and then he doeth it.
从这里我们可以看出一个基督徒和另一个基督徒之间的主要区别。一个真正的基督徒从内心做事，他从内心开始工作。他首先在心中爱好他所做的善事，认为它是好的，然后才去做。

An hypocrite doth what he doth outwardly, and allows not inwardly of that good he doth. He would do ill, and not good, if it were in his choice. The good that he doth is for by-ends, for correspondence, or dependence upon others, or conformity with the times, to cover his designs under formality of religion, that he may not be known outwardly, as he is inwardly, an atheist and an hypocrite. So he hath false aims; his heart is not directed to a right mark. But it is otherwise with God's child. Whatsoever good he doth, it is in his heart first; whatsoever ill he abstains from, he doth it from his heart, judging it to be naught; therefore he hates it, and will not do it. Here is a main difference of the church from all others. It wakes in the heart, though the outward man sleeps. But other men's hearts sleep when they wake, as you know some men will walk and do many things in their sleep. An hypocrite is such a kind of man. He walks and goes up and down, but his heart is asleep. He knows not what he doth, nor doth he the thing out of judgment or love, but as one asleep, as it were. He hath no inward affection unto the things he doth. A Christian is the contrary; his heart is awake when he is asleep.
伪君子只在外表上做好事，内心并不认可他所做的善行。如果可以选择，他宁愿做坏事而不是好事。他所做的善行是为了私利，为了与他人的关系或依附，或者为了顺应时代潮流，以虚伪的宗教形式掩盖他的真实意图，让人们不会从外表上看出他是一个无神论者和伪君子。因此，他的目标是虚假的；他的心不指向正确的目标。但是，对于上帝的子民来说情况就不同了。他所做的一切善行首先是出自内心；他所避免的一切恶行，他都是出于内心的判断，认为那是不好的；因此，他憎恨它，不会去做。这是教会与其他人的主要区别。虽然外表上的人可能在睡觉，但他们的内心是清醒的。但其他人的心在醒着的时候却在睡觉，就像你知道有些人在睡觉时会走路和做很多事情一样。伪君子就是这样一种人。他行走四处，但他的心是沉睡的。他不知道自己在做什么，也不是出于判断或爱而去做，而是像个睡着的人一样。他对自己所做的事情没有内心的情感。 一个基督徒则相反；他的心在他睡觉时是醒着的。

Another difference from the words you may have thus. A Christian, by the power of God's Spirit in him, is sensible of the contrarieties in him, complains, and is ashamed for the same. But an hypocrite is not so; he is not sensible of his sleepiness. 'I sleep,' saith the church. So much as the church saith she slept, so much she did not sleep; for a man that is asleep cannot say he is asleep, nor a dead man that he is dead. So far as he saith he is asleep, he is awake. Now, the church confesseth that she was asleep by that part that was awake in her. Other men do not complain, are not sensible of their sleepiness and slumbering, but compose themselves to slumber, and seek darkness, which is a friend of sleep. They would willingly be ignorant, to keep their conscience dull and dumb as much as they can, that it may not upbraid them. This is the disposition of a carnal man; he is not sensible of his estate as here the church is.
与你可能有的词语的另一个不同之处。一个基督徒，凭借上帝的灵在他里面的力量，能够感知到自己内心的矛盾，抱怨并为此感到羞愧。但伪君子不是这样的；他对自己的困倦没有意识。教会说：“我睡觉。”教会说她睡觉的程度，她就没有睡觉；因为一个正在睡觉的人不能说他正在睡觉，一个死人也不能说他已经死了。只要他说他正在睡觉，他就是醒着的。现在，教会承认她是通过她醒着的那一部分而睡着的。其他人不抱怨，对自己的困倦和昏昏欲睡没有意识，而是安抚自己入睡，并寻求黑暗，黑暗是睡眠的朋友。他们愿意装作无知，尽可能让自己的良心迟钝和沉默，以免责备他们。这是一个肉体的人的性情；他对自己的状态没有像这里的教会那样的意识。

Obs. 4. A waking state is a blessed state. The church you see supports and comforts herself that she was waking in her inward man, that she was happy in that respect.
观察 4：清醒的状态是一种幸福的状态。你所看到的教堂支持并安慰自己，她在内心深处保持清醒，因此在这方面感到幸福。

Quest. How shall we do to keep and preserve our souls in this waking condition, especially in these drowsy times?
问题：我们应该如何在清醒的状态下保护和保存我们的灵魂，特别是在这个昏昏欲睡的时代？

Ans. 1. Propound unto them waking considerations. What causeth our sleeps but want of matters of more serious observation? None will sleep when a thing is presented of excellency more than ordinary. To see, and know, and think of what a state we are now advanced unto in Christ; what we shall be ere long, yet the fearful estate we should be in, if God leave us to ourselves! a state of astonishment, miserable and wretched, beyond speech, nay, beyond conceit!* Thus did the blessed souls in former times exercise their thoughts, raise, and stir them up by meditation, that so they might hold their souls in a high esteem of the best things, and not suffer them to sleep. We never fall to sleep in earthly and carnal delights, till the soul let its hold go of the best things, and ceaseth to think of, and to wonder at them. What made Moses to fall from the delights of Egypt? He saw the basest things in religion were greater than the greatest things in the court, yea, in the world. 'He esteemed the reproach of Christ better than the greatest treasures of Egypt,' Heb. 11:26.
1. 提出给他们清醒的考虑。是什么导致我们睡眠，而不是更严肃观察的事物？当一件卓越的事物呈现出来时，没有人会睡觉。看到、了解和思考我们现在在基督里所达到的状态；我们不久将成为什么样子，但如果上帝把我们留给自己，我们将处于可怕的状态！一种令人惊讶、痛苦和悲惨的状态，超越言语，甚至超越想象！这样，古时候的有福的灵魂们就通过沉思来锻炼、激发他们的思想，以便他们可以高度评价最好的事物，不让他们的灵魂入睡。我们只有在放弃最好的事物并停止思考和对它们感到惊奇时，才会陷入地上和肉体的享乐中入睡。是什么让摩西从埃及的享乐中堕落？他看到宗教中最卑微的事物比宫廷中、甚至世界上最伟大的事物更伟大。希伯来书 11:26 说：“他看为基督受的凌辱比埃及的财物更宝贵。”

2. Make the heart think of the shortness and vanity of this life, with the uncertainty of the time of our death; and of what wondrous consequent it is to be in the state of grace before we die. The uncertainty of the gales of grace, that there may be a good hour which, if we pass, we may never have the like again, Luke 19:42, Mat. 23:37; as the angel descended at a certain hour into the pool of Bethesda, John 5:4, when those that entered not immediately after, went away sick as they came. So there are certain good hours which let us not neglect. This will help to keep us waking.
使心灵想到生命的短暂和虚无，以及我们死亡的时间的不确定性；以及在死前处于恩典状态的奇妙结果。恩典的风暴的不确定性，可能会有一个好时机，如果我们错过了，可能再也不会有类似的机会，路加福音 19:42，马太福音 23:37；就像天使在某个时刻降临到伯大尼撒的池子里，约翰福音 5:4，那些没有立即进去的人，就像他们来时一样生病离开。所以有一些好时机，让我们不要忽视。这将有助于保持我们的警觉。

3. The necessity of grace, and then the free dispensing of it in God's good time, and withal the terror of the Lord's-day, 'Remembering,' saith St Paul, 'the terror of the Lord, I labour to stir up all men,' &c., 2 Cor. 5:11. Indeed it should make us stir up our hearts when we consider the terror of the Lord; to think that ere long we shall be all drawn to an exact account, before a strict, precise judge. And shall our eyes then be sleeping and careless? These and such like considerations out of spiritual wisdom we should propound to ourselves, that so we might have waking souls, and preserve them in a right temper.
3. 恩典的必要性，以及在上帝恩典的恰当时机中的自由分发，以及主日的恐惧，“保持记念”，圣保罗说，“我努力激励所有人”，等等，哥林多后书 5:11。确实，当我们考虑到主的恐惧时，我们应该激励自己的内心；想想不久之后我们将被要求做出精确的账目，站在一个严格、精确的法官面前。那时我们的眼睛会沉睡和漫不经心吗？我们应该从属灵的智慧中提出这些类似的考虑，这样我们就可以拥有清醒的灵魂，并保持正确的心态。

Ans. 2. To keep faith waking. The soul is as the object is that is presented to it, and as the certainty of the apprehension is of that object. It conduceth much therefore to the awakening of the soul to keep faith awake. It is not the greatness alone, but the presence of great things that stirs us. Now it is the nature of faith to make things powerfully present to the soul; for it sets things before us in the word of Jehovah, that made all things of nothing, and is Lord of his word, to give a being to whatsoever he hath spoken, Heb. 11:1. Faith is an awakening grace. Keep that awake, and it will keep all other graces waking.
2. 保持信仰的清醒。灵魂与所呈现的对象一样，对该对象的理解的确定性也是如此。因此，保持信仰的清醒对于唤醒灵魂非常有益。激发我们的不仅仅是伟大本身，而是伟大事物的存在。现在，信仰的本质是使事物在灵魂中强烈地存在；因为它在耶和华的话语中将事物呈现给我们，这个耶和华创造了一切事物，是他话语的主宰，使他所说的一切成为现实，希伯来书 11:1。信仰是一种唤醒的恩典。保持它的清醒，它将使其他所有的恩典保持清醒。

When a man believes, that all these things shall be on fire ere long; that heaven and earth shall fall in pieces; that we shall be called to give an account, [and that] before that time we may be taken away—is it not a wonder we stand so long, when cities, stone walls fall, and kingdoms come to sudden periods? When faith apprehends, and sets this to the eye of the soul, it affects the same marvellously. Therefore let faith set before the soul some present thoughts according to its temper. Sometimes terrible things to awaken it out of its dulness; sometimes glorious things, promises and mercies, to waken it out of its sadness, &c. When we are in a prosperous estate let faith make present all the sins and temptations that usually accompany such an estate, as pride, security, self-applause, and the like. If in adversity, think also of what sins may beset us there. This will awaken up such graces in us, as are suitable to such an estate, for the preventing of such sins and temptations, and so keep our hearts in 'exercise to godliness,' 1 Tim. 4:7; than which, nothing will more prevent sleeping.
当一个人相信，所有这些事情不久将会起火；天地将会崩溃；我们将被要求交账，而在那之前我们可能会被带走-当城市、石墙倒塌，王国突然终结时，我们能够如此长久地站立，难道不是一个奇迹吗？当信仰理解并将这一切呈现给灵魂的眼睛时，它会产生同样的奇妙效果。因此，让信仰根据灵魂的性情，给它一些当前的思考。有时是可怕的事情，以唤醒它的迟钝；有时是荣耀的事情，承诺和恩典，以唤醒它的悲伤等等。当我们处于繁荣的状态时，让信仰将通常伴随这种状态的所有罪恶和诱惑都呈现在眼前，如傲慢、安全感、自我赞美等。如果处于逆境中，也要考虑哪些罪恶可能困扰我们。这将唤醒我们内心适合这种状态的恩典，以防止这些罪恶和诱惑，并使我们的心灵保持“锻炼敬虔”，如提摩太前书 4:7 所说；没有什么比这更能防止睡眠了。

Ans. 3. And withal, labour for abundance of the Spirit of God. For what makes men sleepy, and drowsy? The want of spirits. We are dull, and overloaden with gross humours, whereby the strength sinks and fails. Christians should know, that there is a necessity, if they will keep themselves waking, to keep themselves spiritual. Pray for the Spirit above all things. It is the life of our life, the soul of our soul. What is the body without the soul, or the soul without the Spirit of God? Even a dead lump. And let us keep ourselves in such good ways, as we may expect the presence of the Spirit to be about us, which will keep us awake.
答案 3. 同时，努力追求上帝的丰盛之灵。是什么让人昏昏欲睡？是精神不足。我们迟钝，负担过重，体内的粗重湿气使力量下降和衰竭。基督徒应该知道，如果他们想保持清醒，就必须保持属灵。最重要的是为灵祷告。它是我们生命的生命，我们灵魂的灵魂。没有灵的身体或没有上帝的灵的灵魂只是一块死木。让我们保持在良好的道路上，期待着上帝的灵的存在，这将使我们保持清醒。

Ans. 4. We must keep ourselves in as much light as may be. For all sleepiness comes with darkness. Let us keep our souls in a perpetual light. When any doubt or dark thought ariseth, upon yielding thereunto comes a sleepy temper. Sleepiness in the affections ariseth from darkness of judgment. The more we labour to increase our knowledge, and the more the spiritual light and beams of it shine in at our windows, the better it will be for us, and the more shall we be able to keep awake. What makes men in their corruptions to avoid the ministry of the word, or anything that may awake their consciences? It is the desire they have to sleep. They know, the more they know, the more they must practise, or else they must have a galled conscience. They see religion will not stand with their ends. Rich they must be, and great they will be; but if they suffer the light to grow upon them, that will tell them they must not rise, and be great, by these and such courses. A gracious heart will be desirous of spiritual knowledge especially, and not care how near the word comes; because they ingeniously* and freely desire to be spiritually better. They make all things in the world yield to the inward man. They desire to know their own corruptions and evils more and more. And therefore love the light 'as children of the light, and of the day,' 1 Thess. 5:5. Sleep is a work of darkness. Men therefore of dark and drowsy hearts desire darkness, for that very end that their consciences may sleep.
答案：4. 我们必须尽可能保持自己处于光明之中。因为所有的困倦都伴随着黑暗而来。让我们的灵魂永远保持在光明中。当任何疑惑或黑暗的思想出现时，一旦屈服于其中，就会产生困倦的情绪。情感上的困倦源于判断的黑暗。我们越努力增加知识，属灵的光明和它的光芒越多地照射进我们的窗户，对我们来说就越好，我们就越能保持清醒。是什么让人们在堕落中避开道的事工，或任何可能唤醒他们良心的事物？那是他们渴望睡觉的欲望。他们知道，他们知道得越多，他们就必须去实践，否则他们就会有一颗痛苦的良心。他们看到宗教与他们的目标不相符。他们必须富有，他们必须伟大；但如果他们让光明增长在他们身上，那将告诉他们他们不能通过这些和其他方式来崛起和伟大。一个有恩典的心灵将渴望属灵的知识，尤其不会在乎道离自己有多近；因为他们真诚而自由地渴望在属灵上更好。 他们使世界上的一切都屈服于内心。他们渴望越来越多地了解自己的腐败和邪恶。因此，他们爱光明，如同光明之子，如同白昼，帖撒罗尼迦前书 5:5 所说。睡眠是黑暗的工作。因此，心灵黑暗而昏昏欲睡的人渴望黑暗，就是为了让他们的良心沉睡。

Ans. 5. Labour to preserve the soul in the fear of God: because fear is a waking affection, yea, one of the wakefullest. For, naturally we are more moved with dangers, than stirred with hopes. Therefore, that affection, that is most conversant about danger, is the most rousing and waking affection. Preserve therefore the fear of God by all means. It is one character of a Christian, who, when he hath lost almost all grace, to his feeling, yet the fear of God is always left with him. He fears sin, and the reward of it, and therefore God makes that awe the bond of the new covenant. 'I will put my fear into their hearts, that they shall never depart from me,' Jer. 32:39. One Christian is better than another, by how much more he wakes, and fears more than another. Of all Christians, mark those are most gracious, spiritual, and heavenly, that are the most awful and careful of their speeches, courses, and demeanours; tender even of offending God in little things. You shall not have light and common oaths come from them, nor unsavoury speeches. Sometimes a good Christian may in a state of sleepiness be faulty some way. But he grows in the knowledge of the greatness of God, and the experience of his own infirmities, as he grows in the sense of the love of God. He is afraid to lose that sweet communion any way, or to grieve the Spirit of God. Therefore, always as a man grows in grace, he grows in awfulness, and in jealousy of his own corruptions. Therefore let us preserve by all means this awful affection, the fear of God. Let us then often search the state of our own souls; our going backward or forward; how it is between God and our souls; how fit we are to die, and to suffer; how fit for the times that may befall us. Let us examine the state of our own souls, which will preserve us in a waking estate; especially examine ourselves in regard of the sins of the place, and the times where we live; of the sins of our own inclination, how we stand affected and biassed in all those respects, and see how jealous we are of dangers in this kind. Those that will keep waking souls, must consider the danger of the place where they live, and the times; what sins reign, what sins such a company as they converse with, are subject unto, and their own weakness to be led away with such temptations. This jealousy is a branch of that fear that we spake of before, arising from the searching of our own hearts, and dispositions. It is a notable means to keep us awake, when we keep our hearts in fear of such sins as either by calling, custom, company, or the time we live in, or by our own disposition, we are most prone to.
答案：5. 努力保持灵魂敬畏上帝：因为敬畏是一种清醒的情感，甚至是最清醒的情感之一。因为自然而然地，我们对危险更加敏感，而对希望的激动较少。因此，与危险相关的情感是最能唤醒和清醒的情感。因此，无论如何都要保持对上帝的敬畏。这是一个基督徒的特征，即使他几乎失去了所有的恩典，但对上帝的敬畏始终与他同在。他害怕罪恶和其报应，因此上帝使这种敬畏成为新约的纽带。“我要把我的敬畏放在他们的心中，使他们永远不离开我。”（耶利米书 32:39）一个基督徒比另一个更好，因为他比另一个更清醒，更敬畏。在所有基督徒中，要注意那些最有恩典、属灵和天国的人，他们对自己的言行举止最谨慎，最小心地避免得罪上帝。你不会听到他们说轻率和常见的誓言，也不会听到他们说不雅的话。有时，一个好的基督徒可能在瞌睡状态下犯错。 但他在认识上帝的伟大和自己的软弱中成长，同时也在感受上帝的爱中成长。他害怕以任何方式失去那甜蜜的交流，或者伤害上帝的圣灵。因此，随着一个人在恩典中的成长，他也在敬畏中成长，对自己的败坏感到嫉妒。因此，让我们尽一切办法保持这种敬畏上帝的情感。让我们经常检查自己灵魂的状态；我们是在退步还是进步；我们与上帝之间的关系如何；我们是否适合死亡和受苦；我们是否适应可能发生的时机。让我们检查自己灵魂的状态，这将使我们保持警觉；特别是要检查我们在所处地方和所处时代的罪恶，以及我们自己的倾向中的罪恶，我们在所有这些方面的态度和偏见如何，并看看我们对这种危险有多么警惕。那些想保持警觉的灵魂的人必须考虑他们所处地方和时代的危险；哪些罪恶盛行，他们所交往的人群中有哪些罪恶，以及他们自己被这些诱惑引诱的弱点。 这种嫉妒是我们之前所说的那种恐惧的分支，源于对我们自己的内心和性格的探索。当我们让我们的内心对那些我们最容易因为召唤、习惯、交往、所处时代或我们自己的性格而犯的罪保持恐惧时，这是一个显著的方法来保持我们的警觉。

There is no Christian, but he hath some special sin, to which he is more prone than to another, one way or other, either by course of life, or complexion. Here now is the care and watchfulness of a Christian spirit, that knowing by examination, and trial of his own heart, his weakness, he doth especially fence against that, which he is most inclined to; and is able to speak most against that sin of all others, and to bring the strongest arguments to dishearten others from practice of it.
没有一个基督徒是没有特定罪恶的，他对某种罪恶比其他罪恶更容易倾向，无论是通过生活方式还是体质。现在，基督徒的精神关注和警惕在于，通过审视和试验自己的内心，了解自己的弱点，特别防范自己最容易倾向的罪恶；并且能够对那个罪恶比其他罪恶更有力地发表言论，提出最强有力的论据来阻止他人从事这种罪恶的行为。

Ans. 6. In the last place it is a thing of no small consequence, that we keep company with waking and faithful Christians, such as neither sleep themselves or do willingly suffer any to sleep that are near them.
最后一点，与醒着和忠诚的基督徒为伍是非常重要的，他们既不自己沉睡，也不愿意让身边的人沉睡。

It is a report, and a true one, of the sweating sickness, that they that were kept awake by those that were with them, escaped; but the sickness was deadly if they were suffered to sleep. It is one of the best fruits of the communion of saints, and of our spiritual good acquaintance, to keep one another awake. It is an unpleasing work on both sides. But we shall one day cry out against all them that have pleased themselves and us, in rocking us asleep, and thank those that have pulled us 'with fear,' Jude 23, out of the fire, though against our wills.
这是一份关于流汗病的报告，而且是真实的，那些被与他们在一起的人保持清醒的人逃过了这种疾病；但如果他们被允许睡觉，这种病就是致命的。这是圣徒交通和我们属灵的良好交往的最好结果之一，可以互相保持清醒。这对双方来说都是令人不愉快的工作。但总有一天，我们会对那些让我们和自己感到满意的人大声抱怨，因为他们让我们安然入睡，而感谢那些不顾我们的意愿，用恐惧将我们从火中拉出来的人。

Let us labour upon our own hearts in the conscionable* use of all these means, in their several times and seasons, that we may keep our hearts waking; and the more earnest ought we to be, from consideration of the present age and season in which we live.
让我们在使用这些手段的不同时间和季节中，努力修炼我们自己的内心，以保持警醒；考虑到我们所处的当下时代和季节，我们应该更加认真。

Certainly a drowsy temper is the most ordinary temper in the world. For would men suffer idle words, yea, filthy and rotten talk to come from their mouths if they were awake? Would a waking man run into a pit? or upon a sword's point? A man that is asleep may do anything. What do men mean when they fear not to lie, dissemble, and rush upon the pikes of God's displeasure? When they say one thing and do another, are they not dead? or take them at the best, are they not asleep? Were they awake, would they ever do thus? Will not a fowl that hath wings, avoid the snare? or will a beast run into a pit when it sees it? There is a snare laid in your playhouses, gaming houses, common houses, that gentlemen frequent that generally profess religion, and take the communion. If the eye of their souls were awake, would they run into these snares, that their own conscience tells them are so? If there be any goodness in their souls, it is wondrous sleepy. There is no man, even the best, but may complain something, that they are overtaken in the contagion of these infectious times. They catch drowsy tempers, as our Saviour saith, of those latter times. 'For the abundance of iniquity, the love of many shall wax cold,' Mat. 24:12. A chill temper grows ever from the coldness of the times that we live in, wherein the best may complain of coldness; but there is a great difference. The life of many, we see, is a continual sleep.
当然，昏昏欲睡的性情是世界上最普通的性情。如果人们醒着的话，他们会容忍空洞的言辞，甚至是肮脏腐朽的话语从他们的嘴里说出来吗？醒着的人会跑进坑里吗？或者跑到剑尖上去吗？一个睡着的人可以做任何事情。当人们不害怕撒谎、伪装，并冲向上帝的愤怒时，他们是什么意思？当他们说一件事情却做另一件事情时，他们不是死了吗？或者说得好一点，他们不是在睡觉吗？如果他们醒着的话，他们会这样做吗？有翅膀的鸟会避开陷阱吗？或者当兽类看到陷阱时会跑进坑里吗？在你们的剧院、赌场、常去的公共场所中，有一个陷阱，那些普遍信奉宗教并参与圣餐的绅士们会跑进这些陷阱吗？如果他们灵魂的眼睛醒着的话，他们会冲进这些他们自己的良心告诉他们是陷阱的地方吗？如果他们的灵魂中有任何善良，那就是非常沉睡的。没有人，即使是最好的人，也不会不抱怨一些，在这个传染病肆虐的时代中，他们被这种昏昏欲睡的性情所困扰，正如我们的救主所说的，这是末世的性情。 由于罪恶的丰盛，许多人的爱将变得冷淡，马太福音 24:12。冷漠的情绪源自我们所处的时代的冷漠，即使最好的人也可能抱怨冷漠；但是有很大的区别。我们看到，许多人的生活是一个持续的沉睡。

Let us especially watch over ourselves, in the use of liberty and such things as are in themselves lawful. It is a blessed state, when a Christian carries himself so in his liberty, that his heart condemns him not for the abuse of that which it alloweth, and justly in a moderate use. Recreations are lawful; who denies it? To refresh a man's self, is not only lawful, but necessary. God know it well enough, therefore hath allotted time for sleep, and the like. But we must not turn recreation into a calling, to spend too much time in it.
让我们特别注意自己在使用自由和合法事物时的行为。当一个基督徒在使用自由时，他的心不会因为滥用而谴责他，而只会在适度使用时才会谴责他。娱乐是合法的，谁会否认呢？休息是不仅合法，而且必要的。上帝很清楚这一点，因此安排了睡眠等时间。但我们不能把娱乐变成一种职业，花太多时间在其中。

Where there is least fear, there is most danger always. Now because in lawful things there is least fear, we are there in most danger. It is true for the most part, licitis perimus omnes, more men perish in the church of God by the abuse of lawful things, than by unlawful; more by meat, than by poison. Because every man takes heed of poison, being* he knows the venom of it, but how many men surfeit, and die by meat! So, many men die by lawful things. They eternally perish in the abuse of their liberties, more than in gross sins. Therefore let us keep awake, that we may carry ourselves so in our liberties, that we condemn not ourselves in the use of them. We will conclude this point with the meditation of the excellency of a waking Christian. When he is in his right temper, he is an excellent person, fit for all essays.† He is then impregnable. Satan hath nothing to do with him, for he, as it is said, is then a wise man, and 'hath his eyes in his head,' Eccles. 3:4. He knows himself, his state, his enemies, and adversaries, the snares of prosperity and adversity, and of all conditions, &c. Therefore, he being awake, is not overcome of the evil of any condition, and is ready for the good of any estate. He that hath a waking soul, he sees all the advantages of good, and all the snares that might draw him to ill. Mark 13:37. What a blessed estate is this! In all things therefore watch; in all estates, in all times, and in all actions. There is a danger in everything without watchfulness. There is a scorpion under every stone, as the proverb is, a snare under every blessing of God, and in every condition, which Satan useth as a weapon to hurt us; adversity to discourage us, prosperity to puff us up: when, if a Christian hath not a waking soul, Satan hath him in his snare, in prosperity to be proud and secure; in adversity to murmur, repine, be dejected, and call God's providence into question. When a Christian hath a heart and grace to awake, then his love, his patience, his faith is awake, as it should be. He is fit for all conditions, to do good in them, and to take good by them.
在最少恐惧的地方，总是最危险的地方。现在，因为在合法的事物中最少恐惧，我们在那里最危险。这在很大程度上是真实的，licitis perimus omnes，比起非法的事物，更多的人在上帝的教堂中因为对合法事物的滥用而灭亡；比起毒药，更多的人因为食物而灭亡。因为每个人都会小心毒药，因为他知道它的毒性，但有多少人因为食物过量而死亡！所以，很多人死于合法的事物。他们在滥用自由中永远灭亡，比起严重的罪恶。因此，让我们保持警惕，以便在使用自由时不自责。我们将以沉思醒觉的基督徒的卓越之处来总结这一点。当他处于正确的状态时，他是一个优秀的人，适合各种尝试。他是无懈可击的。撒旦对他无能为力，因为他，正如所说，是一个智慧人，他的眼睛在他的头上，传道书 3:4。他了解自己，了解自己的状态，了解他的敌人和对手，了解繁荣和逆境的陷阱，了解各种情况等等。 因此，他醒着的时候，不会被任何状况的邪恶所克服，并且准备好接受任何境况的好处。拥有清醒灵魂的人，他看到了所有善的优势，以及可能引诱他走向邪恶的陷阱。马可福音 13:37。这是多么有福的境地啊！因此，在所有事物中要保持警惕；在所有境况、所有时刻和所有行动中都要保持警惕。没有警惕性，一切都存在危险。正如谚语所说，每块石头下面都有一只蝎子，每个上帝的祝福和每个境况下都有一个陷阱，撒旦用作伤害我们的武器；逆境使我们灰心丧志，顺境使我们骄傲自满：当一个基督徒没有清醒的灵魂时，撒旦就把他困在陷阱里，在顺境中骄傲和安逸；在逆境中抱怨、埋怨、沮丧，并质疑上帝的安排。当一个基督徒有一个醒悟的心和恩典时，他的爱、耐心和信仰也会醒来，正如它们应该醒来一样。他适应所有的境况，能在其中行善，并从中获得好处。

Let us therefore labour to preserve watchful and waking hearts continually, that so we may be fit to live, to die, and to appear before the judgment seat of God; to do what we should do, and suffer what we should suffer, being squared for all estates whatsoever.
让我们努力保持警觉和警醒的心灵，以便我们能够适应生活、死亡和出现在上帝的审判座前；做我们应该做的事，承受我们应该承受的苦难，适应各种境遇。

THE FIFTH SERMON
第五篇布道词

It is the voice of my Beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night.—CANT. 5:2.
这是我心爱的人的声音在敲门，说道：“我的姐妹，我的爱人，我的鸽子，我的纯洁者，请给我开门；因为我的头发沾满了露水，我的发丝湿透了夜晚的露珠。”-《雅歌》5:2

HITHERTO, by God's assistance, we have heard largely both of the church's sleeping and heart-waking; what this sleeping and heart-waking is; how it comes; the trials of these opposite dispositions; of the danger of sleeping, and excellency of heart-waking; and of the helps and means, both to shun the one and preserve the other. Now, the church, having so freely and ingeniously* confessed what she could against herself, proceeds yet further to acquaint us with the particulars in her heart-waking disposition, which were twofold. She heard and discerned 'the voice of her Beloved,' who, for all her sleep, was her Beloved still; and more than that, she remembers all his sweet words and allurements, whereby he pressed her to open unto him, saying, 'Open to me, my love, my dove, my undefiled;' which is set out and amplified with a further moving argument of those inconveniences Christ had suffered in his waiting for entertainment in her heart, 'For my head is filled with dew, and my locks with the drops of the night,' all which aggravates her offence; and his rare goodness and patience towards miserable sinners, so to wait from time to time for admission into our wretched souls, that he may rule and govern them by his Holy Spirit. Therefore, we had great reason to shun this sleepy distemper of soul, which for the present so locks up 'the everlasting gates of our soul, that the King of glory cannot enter in,' Ps. 24:7, and to strive for this blessed heart-waking disposition, which may help us at all times to see our dangers, and, by God's blessing, recover us out of them, as here the church doth at length, though first smarting and well beaten by the watchmen, in a world of perplexities ere she can recover the sense of her former union and communion with Christ.
迄今为止，在上帝的帮助下，我们已经广泛听说了教会的沉睡和心灵觉醒；这种沉睡和心灵觉醒是什么；它是如何发生的；这两种相反心态的考验；沉睡的危险和心灵觉醒的卓越；以及避免一种并保持另一种的帮助和手段。现在，教会已经如此自由和机智地承认了她对自己的指责，进一步告诉我们她心灵觉醒的细节，这些细节是双重的。 她听到并辨认出了“她所爱的人的声音”，尽管她在睡梦中，他仍然是她所爱的人；更重要的是，她记得他所有甜蜜的话语和引诱，他用这些话语和引诱来劝她向他敞开心扉，说：“我的爱人，我的鸽子，我的无瑕之人，请给我敞开。”这一点通过进一步的论证被放大和强调，基督在等待进入她的心灵时所遭受的不便之处，“因为我的头发被露水浸湿，我的发丝被夜晚的露珠打湿”，这一切都加重了她的罪过；而基督对可怜的罪人的非凡善良和耐心，使他不断等待进入我们可怜的灵魂，以便他可以通过他的圣灵来统治和管理它们。因此，我们有充分的理由避免这种沉睡的心灵疾病，它暂时地封锁了我们灵魂的“永恒之门，使荣耀之王无法进入”，诗篇。 24 小时不断地努力追求这种有福的心灵觉醒状态，这将帮助我们随时看清我们的危险，并在上帝的祝福下使我们从中恢复过来，正如这里的教会最终所做的，尽管她在一个困惑的世界中首先受到守望者的严厉打击，才能恢复对基督的先前联合和交流的感知。

And surely we find by experience, what a woful thing it is for the soul which hath once tasted how gracious the Lord is, to be long without a sense of God's love; for when it looks upon sin as the cause of this separation, this is for the time as so many deaths unto it. Therefore, the church's experience must be our warning-piece to take heed how we grieve the Spirit, and so fall into this spiritual sleep. Wherein yet this is a good sign, that yet we are not in a desperate dead sleep when we can with her say,
当然，我们通过经验发现，对于曾经尝到主恩的灵魂来说，长时间没有感受到上帝的爱是多么可悲的事情；因为当它将罪看作这种分离的原因时，对它来说，这就像是许多次死亡。因此，教会的经验必须成为我们的警示，要小心不要伤害圣灵，从而陷入这种属灵的沉睡。然而，在这种情况下，这是一个好迹象，即我们还没有陷入绝望的死亡沉睡，当我们能够像她一样说：

'It is the voice of my Beloved that knocks, saying, Open unto me,' &c.
这是我心爱的人的声音，敲门说：“给我开门”，等等。

In which words you have,
你有哪些词语？

1. The church's acknowledgment of Christ's voice.
教会对基督之声的认可。

2. Of his carriage towards her.
对她的态度。

1. Her acknowledgment is set down here, 'It is the voice of my Beloved.'
她的承认在这里写下，“这是我心爱的声音。”

2. His carriage, 'He knocks,' &c. Wherein,
他的马车，“他敲门”，等等。其中，

(1.) His patience in suffering things unworthy and utterly unbeseeming for him. He doth not only 'knock,' but he continues knocking, till 'his head was filled with dew, and his locks with the drops of the night.'
他在遭受不值得和完全不适合他的事情时的耐心。他不仅“敲门”，而且他持续敲门，直到“他的头被露水打湿，他的头发被夜晚的露珠打湿”。

(2.) His friendly compellation, 'Open to me, my love, my dove, my undefiled.' Lo, here are sweet actions, sweet words, and all to melt the heart of the spouse!
（2）他友善的称呼，“我的爱人，我的鸽子，我的纯洁。”看哪，这里有甜蜜的行动，甜蜜的话语，都是为了融化配偶的心！

First, the church's acknowledgment is to be considered, confessing, 'It is the voice of her beloved.' The first thing to be observed in this acknowledgment is, that the church, however sleepy and drowsy she was, yet notwithstanding, her heart was so far awake as to know the voice of her husband. The point is this,
首先，要考虑教会的承认，承认着：“这是我所爱的声音。”在这个承认中首先要注意的是，教会虽然昏昏欲睡，但她的心还是足够清醒，能够辨认出丈夫的声音。关键在于，

Obs. That a Christian soul doth know and may discern the voice of Christ, yea, and that even in a lazy, sleepy estate, but much more when in a good and lively frame. God's believers are Christ's sheep, John 10:3. Now, 'My sheep,' saith Christ, 'hear my voice,' verse 4. It is the ear-mark, as it were, of a Christian, one of the characters of the new man, 'to taste words by the ear,' as Job saith, Job 12:11. He hath a spiritual taste, a discerning relish in his ear, because he hath the Spirit of God, and therefore relisheth what is connatural, and suitable to the Spirit. Now, the voice of Christ without in the ministry, and the Spirit of Christ within in the heart, are connatural, and suitable each to other.
基督徒的灵魂能够辨识并听到基督的声音，即使在懒散、困倦的状态下，更不用说在良好、活跃的状态下了。上帝的信徒是基督的羊，约翰福音 10:3。耶稣说：“我的羊听我的声音。”（第 4 节）这是基督徒的标志，也是新人的特征之一，正如约伯所说：“耳朵品尝言语”（约伯记 12:11）。他有属灵的品味，能够通过耳朵辨识，因为他有上帝的灵，所以对与灵相符的事物有品味。现在，基督的声音在传道中外在，基督的灵在内心中，它们是相符的，彼此适应的。

And surely so it is, that this is one way to discern a true Christian from another, even by a taste in hearing. For those that have a spiritual relish, they can hear with some delight things that are most spiritual. As the heathen man said of a meadow, that some creatures come to eat one sort of herbs, others another, all that which is fit for them; men to walk therein for delight; all for ends suitable to their nature; so, in coming to hear the word of God, some come to observe the elegancy of words and phrases, some to catch advantage perhaps against the speaker, men of a devilish temper; and some to conform themselves to the customs of the places they live in, or to satisfy the clamours of a troubled conscience, that will have some divine duty performed, else it goes on with much vexation. But every true Christian comes and relisheth what is spiritual; and when outward things can convey in similitudes spiritual things aptly to the mind, he relisheth this, not as elegant and pleasing his fancy so much, as for conveying the voice of Christ unto his soul, so that a man may much be helped to know his state in grace and what he is, by his ear. 'Itching ears,' 2 Tim. 4:3, usually are such as are 'led with lust,' as the apostle saith, and they must be clawed. They are sick, and nothing will down with them. They quarrel with everything that is wholesome, as they did with manna. No sermons will please them, no bread is fine and white enough; whereas, indeed, it is their own distemper is in fault. As those that go in a ship upon the sea, it is not the tossing but the stomach that causeth a sickness, the choler within, and not the waves without, so the disquiet of these men, that nothing will down with them, is from their own distemper. If Christ himself were here a-preaching, they would be sure to cavil at something, as then men did when he preached in his own person, because they labour of lusts, which they resolve to feed and cherish.
肯定如此，这是辨别真正基督徒与其他人的一种方式，即通过对听觉的品味。对于那些有精神品味的人来说，他们可以愉悦地听到最为精神的事物。正如异教徒所说的一片草地，有些生物来吃一种草药，其他生物来吃另一种，每个生物都吃适合自己的东西；人们来这里散步是为了愉悦心情；每个人都有适合自己本性的目的；同样，在听上帝的话时，有些人来观察词语和短语的优雅，有些人可能是为了抓住对演讲者的优势，他们是邪恶的人；还有些人是为了顺应他们所在地的风俗，或者为了满足心灵的呼声，他们认为必须履行某种神圣的职责，否则就会感到非常痛苦。但是每个真正的基督徒都会品味到精神的东西；当外在的事物能够通过比喻将精神的事物适当地传达给心灵时，他会品味到这一点，不是因为它优雅和令人愉悦，而是因为它将基督的声音传达给他的灵魂，因此，一个人可以通过他的耳朵大大地帮助他了解自己在恩典中的状态和他是什么样的人。'痒耳朵'，提摩太后书。 4:3，通常是那些“被欲望引导”的人，正如使徒所说，他们必须被抓住。他们生病了，什么都不顺心。他们与一切有益的事物争吵，就像他们与吗哪争吵一样。没有一篇讲道能让他们满意，没有一块面包足够好和白；然而，实际上是他们自己的病态有问题。就像那些在海上航行的人一样，不是海浪使人晕船，而是胃里的胆汁引起的疾病，这些人的不安来自于他们自己的病态。如果基督亲自在这里传道，他们肯定会对某些事情挑剔，就像当他亲自传道时的人们一样，因为他们沉溺于他们决心要满足和培养的欲望。

And again, observe it against our adversaries. What say they? How shall we know that the word is the word of God? For this heretic saith thus, and this interprets it thus. This is the common objection of the great rabbis amongst them in their writings, how we can know the word to be God's, considering there are such heresies in the churches, and such contrariety of opinions concerning the Scriptures read in the churches.
再次，观察它与我们的对手相比。他们说什么？我们如何知道这个话是上帝的话？因为这个异端者这样说，这个解释它这样。这是他们中的大拉比们在他们的著作中的常见反对意见，我们如何知道这个话是上帝的，考虑到教堂中存在这样的异端邪说，以及对在教堂中阅读的经文存在的相反意见。

Even thus to object and ask is an argument and testimony that these men have not the Spirit of Christ, for 'his sheep know his voice,' John 10:3, who, howsoever they cannot interpret all places of Scripture, yet they can discern in the Scripture what is suitable food for them, or in the unfolding of the Scriptures in preaching they can discern agreeable food for them, having a faculty to reject that which is not fit for nourishment, to let it go. As there is in nature passages fit for concoction and digestion and for rejection, so there is in the soul to work out of the word, even out of that which is hard, yet wholesome, what is fit for the soul and spirit. If it be cast down, it feeds upon the promises for direction and consolation; and what is not fit for nourishment, that it rejects, that is, if it be of a contrary nature, heterogeneal. Therefore, we answer them thus, that 'God's sheep hear his voice,' John 10:4; that his word left in the church, when it is unfolded, his Spirit goes together with it, breeding a relish of the word in the hearts of people, whereby they are able to taste and relish it, and it hath a supernatural power and majesty in it which carries its own evidence with it. How shall we know light to be light? It carries evidence in itself that it is light. How know we that the fire is hot? Because it carries evidence in itself that it is so. So if you ask how we know the word of God to be the word of God; it carries in itself inbred arguments and characters, that the soul can say none but this word can be the word of God; it hath such a majesty and power to cast down, and raise up, and to comfort, and to direct with such power and majesty, that it carries with it its own evidence, and it is argument enough for it, 1 Cor. 14:24, 25; 2 Cor. 10:4, 5. And thus we answer them, which they can answer no way but by cavils. 'God's sheep hear the voice of Christ.' He speaks, and the church understands him, 'and a stranger's voice they will not hear,' John 10:5.
即使如此，提出疑问和质疑也是一个论证和证明，证明这些人没有基督的灵，因为“他的羊听他的声音”（约翰福音 10:3），虽然他们不能解释圣经的所有地方，但他们可以在圣经中辨别出适合他们的食物，或者在传道中展开圣经时，他们可以辨别出适合他们的食物，有能力拒绝不适合滋养的东西，让它离开。就像自然界中有适合消化和排泄的通道一样，灵魂中也有从话语中提取出适合灵魂和精神的东西的能力，即使是困难但有益的东西。如果灵魂沮丧，它就以应许为指引和安慰的食物为食；而不适合滋养的东西，它就拒绝，也就是说，如果它是异质的。 因此，我们这样回答他们，即“神的羊听从他的声音”（约翰福音 10:4）；当教会传扬他的话语时，他的灵与之同在，使人们心中产生对话语的喜爱，使他们能够品味和享受它，它具有超自然的力量和威严，自有其证据。我们如何知道光是光？因为它本身就有证据表明它是光。我们如何知道火是热的？因为它本身就有证据表明它是热的。所以，如果你问我们如何知道神的话是神的话，它本身就有内在的论证和特征，以至于灵魂能够说只有这个话语才能是神的话；它具有如此威严和能力，能够使人降服、振奋、安慰和指引，具有如此的力量和威严，它自有其证据，这已经足够了（哥林多前书 14:24, 25；哥林多后书 10:4, 5）。我们就是这样回答他们，他们除了诡辩之外别无他法。“神的羊听从基督的声音。”他说话，教会明白他，“他们不听从陌生人的声音”（约翰福音 10:5）。

And indeed, this is the only sure way of understanding the word to be of God, from an inbred principle of the majesty in the word, and a powerful work thereof on the soul itself; and an assent so grounded is that which makes a sound Christian. If we should ask, what is the reason there be so many that apostatize, fall away, grow profane, and are so unfruitful under the gospel, notwithstanding they hear so much as they do? The answer is, their souls were never founded and bottomed upon this, that it is the word of God, and divine truth, so as to be able to say, I have felt it by experience, that it is the voice of Christ. Therefore they so soon apostatize, let Jesuits, or seducers set upon them. They were never persuaded from inbred arguments, that the voice of Christ is the word of God. Others from strictness grow profane, because they were never convinced by the power and majesty of the truth in itself; and then in the end they despair, notwithstanding all the promises, because they were never convinced of the truth of them. They cannot say Amen to all the promises. But the church can say confidently, upon sound experience, 'It is the voice of my beloved,' &c.
事实上，这是唯一确切理解上帝的话语的方法，源于对话语中威严的内在原则以及对灵魂本身的强大作用；而这种根深蒂固的同意是成为一个坚实的基督徒的基础。如果我们问，为什么有这么多人在福音传播下背离、堕落、变得亵渎，并且在灵魂上没有结果，尽管他们听到了这么多？答案是，他们的灵魂从未建立在这个基础上，即它是上帝的话语和神圣的真理，以至于能够说，我通过经历感受到它是基督的声音。因此，他们很快就会背离，不管是耶稣会士还是诱导者对他们施加压力。他们从未被内在的论证所说服，基督的声音是上帝的话语。其他人因为从未被真理本身的力量和威严所说服，所以从严格中变得亵渎；最后，尽管有所有的应许，他们仍然绝望，因为他们从未被这些应许的真实性所说服。他们无法对所有的应许说阿门。但是教会可以自信地说，基于坚实的经验，“这是我所爱的声音”，等等。

Again, whereas the church saith here, It is the voice of my beloved, &c., and knows this voice of her beloved, we may note—
再次，教堂在这里说，这是我所爱的声音，等等，并且知道她所爱的声音，我们可以注意到-

Obs. That the church of God, and every Christian, takes notice of the means that God useth for their salvation.
注意到上帝为他们的救赎所使用的方式，是上帝的教会和每个基督徒所关注的。

A Christian is sensible of all the blessed helps he hath to salvation. To a dead heart, it is all one whether they have means or no means; but a Christian soul takes notice of all the means. 'It is the voice of my beloved that knocketh.' It seeth Christ in all.
一个基督徒能感受到所有对救赎的祝福帮助。对于一个死心的人来说，有没有手段都一样；但是一个基督徒的灵魂会注意到所有的手段。“这是我所爱的声音在敲门。”它在一切事物中看到基督。

And mark what the church saith, moreover, 'It is the voice of my beloved.' She acknowledgeth Christ to be beloved of her, though she were asleep. So then here is a distinction between the sleep of a Christian and the dead sleep of another natural man. The one when he sleeps, his heart doth not only wake, but it is awake to discern the voice of Christ. It can relish in reading what is spiritual and good, what is savoury, and what not. And likewise take a Christian at the worst: when he is asleep, he loves Christ, he will do nothing against him. 'I can do nothing,' saith Paul, 'against the truth, but for the truth,' 2 Cor. 13:8. He will do nothing against the cause of religion. There is a new nature in him, that he cannot do otherwise. He cannot but love; he cannot sin with a full purpose, nor speak against a good cause, because he hath a new nature, that leads him another way. Christ is her beloved still though she sleep.
而且要注意教会所说的，'这是我所爱的声音。'她承认基督是她所爱的，即使她正在睡觉。因此，这里有一个基督徒的睡眠和其他自然人的死亡睡眠之间的区别。当一个基督徒睡觉时，他的心不仅醒着，而且醒着能辨别基督的声音。他能够欣赏读到的属灵和善良的东西，能够品味其中的美味，也能够分辨其中的不好。同样，即使是在最糟糕的时候，一个基督徒也会爱基督，他不会做任何违背基督的事情。保罗说，'我不能反对真理，只能支持真理'（哥林多后书 13:8）。他不会做任何违背宗教事业的事情。他内心有一种新的本性，他无法做其他事情。他不能不爱；他不能带着充分的意愿犯罪，也不能反对一个好的事业，因为他有一种引导他走另一条道路的新本性。即使她在睡觉，基督仍然是她所爱的。

Obs. Take a Christian at the lowest, his heart yearns after Christ.
注意。以基督徒为例，他的心渴望基督。

Acknowledging him to be his beloved, there is a conjugal chastity in the soul of a Christian. Holding firm to the covenant and marriage between Christ and it, he keeps that unviolable. Though he may be untoward, sleepy, and drowsy, yet there is always a conjugal, spouse-like affection. 'It is the voice of my beloved,' &c.
承认他是自己心爱的人，基督徒的灵魂中有一种婚姻的贞洁。坚守基督与其之间的契约和婚姻，他保持着不可侵犯的忠诚。尽管他可能不合时宜、困倦和昏昏欲睡，但总是有一种夫妻般的深情厚意。“这是我心爱的声音”，等等。

Now, leaving the church's notice of the voice of Christ, we come to Christ's carriage towards her.
现在，离开教堂对基督之声的注意，我们来到基督对她的态度。

1. 'He knocketh;' and then we have—
他敲门；然后我们有-

2. His patience in that carriage. 'My head is filled with dew, and my locks with the drops of the night,' &c. Here is patience and mercy, to endure this indignity at the church's hand, to stand at her courtesy to come in; besides, 3, the compellation, afterwards to be spoken of. The general observation from Christ's carriage is this—
他在那辆马车里的耐心。“我的头被露水浸湿，我的发丝沾满了夜晚的露珠”，等等。这里有耐心和怜悯，忍受教会的侮辱，等待她的恩典进入；此外，还有 3 个后来要谈到的称呼。基督的行为给出的一般观察是这样的-

Obs. That Christ still desires a further and further communion with his church.
基督仍然渴望与他的教会进一步的交流。

Even as the true soul that is touched with the Spirit, desires nearer and nearer communion with Christ; so he seeks nearer and nearer communion with his spouse, by all sanctified means. Christ hath never enough of the soul. He would have them more and more open to him. Our hearts are for Christ, who hath the heaven of heavens, and the soul of a believing Christian for himself to dwell in. He contents not himself to be in heaven alone, but he will have our hearts. He knocks here, waits, speaks friendly and lovingly, with such sweet words, 'My love, my dove,' &c. We had a blessed communion in the state of innocency, and shall have a glorious communion in heaven, when the marriage shall be consummated; but now the time of this life is but as the time of the contract, during which there are yet many mutual passages of love between him and his spouse, a desire of mutual communion of either side. Christ desires further entertainment in his church's heart and affection, that he might lodge and dwell there. And likewise there is the like desire in the church, when she is in a right temper; so that if any strangeness be between Christ and any man's soul, that hath tasted how good the Lord is, let him not blame Christ for it, for he delights not in strangeness. He that knocks and stands knocking, while his locks are bedewed with the drops of the night, doth he delight in strangeness, that makes all this love to a Christian's soul? Certainly no.
即使是被圣灵触摸的真正灵魂，也渴望与基督更加亲近的交流；因此，他通过一切被神圣化的方式寻求与自己的配偶更加亲近的交流。基督对灵魂从未满足。他希望灵魂对他越来越敞开。我们的心属于基督，他拥有天堂的天堂，也拥有一个信仰的基督徒的灵魂供他居住。他不满足于独自在天堂，而是要拥有我们的心。他在这里敲门，等待，友善而充满爱意地说着甜蜜的话语，如“我的爱人，我的鸽子”等等。我们在无罪状态下有着美好的交流，当婚姻完全成就时，我们将在天堂拥有荣耀的交流；但现在，这个生命的时期只是合同的时间，期间他和他的配偶之间还有许多相互的爱意传递，双方都渴望相互交流。基督渴望在他的教会的心灵和感情中得到更多的欢迎，以便他可以在那里寄宿和居住。 同样，在教会中，当她处于正确的状态时，也有类似的渴望；所以，如果基督与任何人的灵魂之间存在陌生感，那些尝过主恩的人不应该责怪基督，因为他不喜欢陌生感。那个敲门并且站在门外敲门的人，当他的头发被夜晚的露水打湿时，他会喜欢陌生感吗？他会对一个基督徒的灵魂表现出这样的爱吗？当然不会。

Therefore look for the cause of his strangeness at any time in thine own self. As, whether we cast ourselves imprudently into company, that are not fit to be consulted withal, in whom the Spirit is not, and who cannot do us any good, or they cast themselves to us. Evil company is a great damping, whereby a Christian loseth his comfort much, especially that intimate communion with God; whence we may fall into security.
因此，无论何时，寻找他的奇怪原因都要从你自己身上找。无论是我们不明智地投入与不适合咨询的人的交往中，这些人没有灵性，对我们没有任何好处，或者他们投入与我们的交往中。邪恶的交往是一个很大的阻碍，使得一个基督徒失去了很多安慰，尤其是与上帝的亲密交流；从而我们可能陷入安逸之中。

Again, discontinuing of religious exercises doth wonderfully cause Christ to withdraw himself. He makes no more love to our souls, when we neglect the means, and discontinue holy exercises, and religious company, when we stir not up the graces of God's Spirit. Being this way negligent, it is no wonder that Christ makes no more love to our souls, when we prize and value not the communion that should be between the soul and Christ, as we should. 'Whom have I in heaven but thee?' Ps. 73:25. 'Thy lovingkindness is better than life,' saith the psalmist, Ps. 63:3. When we prize not this, it is just with Christ to make himself strange. Where love is not valued and esteemed, it is estranged, and for a while hides itself. So that these, with other courses and failings, we may find to be the ground and reason of the strangeness between Christ and the soul, for certainly the cause is not in him. For we see here, he useth all means to be entertained by a Christian soul: 'he knocks.'
再次，停止宗教活动会使基督奇妙地离开我们。当我们忽视手段，停止圣洁的活动和宗教团体，不激发上帝圣灵的恩典时，他就不再对我们的灵魂表达爱意。如果我们对灵魂与基督之间的交流不像应该那样珍视和重视，那么基督不再对我们的灵魂表达爱意就不足为奇了。诗篇 73:25 说：“除你以外，天上的有谁能慰藉我？”诗篇 63:3 说：“你的慈爱比生命更好。”当我们不珍视这一点时，基督就会变得陌生。如果爱不被珍视和尊重，它就会疏远，并暂时隐藏起来。因此，我们可能会发现，这些原因和过失以及其他行为是基督与灵魂之间疏远的根本原因，因为基督本身并不是问题所在。因为我们可以看到，他在这里使用了一切手段来得到一个基督徒灵魂的接纳：“他敲门。”

You know what he says to the church of Laodicea—'Behold, I stand at the door, and knock,' Rev. 3:20; so here—'It is the voice of my beloved that knocketh.' Therefore, in such a case, search your own hearts, where, if there be deadness and desertion of spirit, lay the blame upon yourselves, and enter into a search of your own ways, and see what may be the cause.
你知道他对老底嘉教会说的话——“看哪，我站在门外叩门”，启示录 3:20；所以在这里——“这是我所爱的声音在叩门。”因此，在这种情况下，搜索你们自己的内心，如果有灵性的死寂和背离，就把责任归咎于自己，并对自己的行为进行反思，看看可能的原因。

Now, to come more particularly to Christ's carriage here, knocking at the heart of the sleepy church, we see that Christ takes not the advantage and forfeiture of the sins of his church, to leave them altogether, but makes further and further love to them. Though the church be sleepy, Christ continues knocking. The church of Laodicea was a lukewarm, proud, hypocritical church; yet 'Behold,' saith Christ, 'I stand at the door, and knock,' Rev. 3:20; and it was such a church as was vainglorious and conceited. 'I am rich, and want nothing, when she was poor, blind, and naked,' Rev. 3:17. And here he doth not only stand knocking, but he withal suffereth indignities—'the dew' to fall upon him, which we shall speak more of hereafter. Christ, therefore, refuseth not weak sinners. He that commands, 'that we should receive him that is weak in the faith,' Rom. 14:1, and not cast him off from our fellowship and company, will he reject him that is weak and sleepy? No. What father will pass by or neglect his child, for some failings and weaknesses? Nature will move him to respect him as his child.
现在，特别谈谈基督在这里的态度，敲打沉睡教会的心门，我们看到基督并没有利用教会的罪恶来完全抛弃他们，而是对他们越来越多地表达爱意。尽管教会沉睡，基督仍然持续敲门。老底嘉教会是一个温吞、傲慢、伪善的教会；然而基督说：“看哪，我站在门外叩门。”（启示录 3:20）这是一个自负和自以为是的教会。“我是富足的，我已经发了财，一样都不缺。”（启示录 3:17）然而她实际上是贫穷、瞎眼、赤身露体的。在这里，基督不仅站在门外敲门，还忍受了侮辱——“露水”落在他身上，关于这一点我们以后会更详细地谈。因此，基督不会拒绝软弱的罪人。那个命令我们“要接纳那因信心软弱的人”（罗马书 14:1），不把他从我们的团契和交往中排除的人，他会拒绝软弱和沉睡的人吗？不会。什么父亲会因为一些过失和软弱而放过或忽视他的孩子呢？本性会促使他尊重他作为自己的孩子。

Now, Christ is merciful both by his office and by his nature. Our nature he took upon him, that he might be a merciful Redeemer, Heb. 2:17. And then as God also, he is love, 'God is love,' 1 John 4:16: that is, whatsoever God shews himself to his church, he doth it in love. If he be angry in correcting, it is out of love; if merciful, it is out of love; if he be powerful in defending his church, and revenging himself on her enemies, all is love. 'God is love,' saith John, John 4:8: that is, he shews himself only in ways, expressions, and characters of love to his church. So Christ, as God, is all love to the church. And we see the Scriptures also to set out God as love, both in his essence and in his relations. 1. In relations of love to his church, he is a father: 'As a father pitieth his child, so the Lord pities them that fear him,' Ps. 103:13. And, 2. Also in those sweet attributes of love, which are his essence, as we see, Exod. 34:6. When God describes himself to Moses, after his desire to know him, in the former chapter, 'Thou canst not see me and live;' yet he would make him know him, as was fit for him to be known—'Jehovah, Jehovah, strong, merciful, gracious, long-suffering,' &c., Exod. 34:6. Thus God will be known in these attributes of consolation. So Christ, as God, is all love and mercy. Likewise Christ, as man, he was man for this end, to be all love and mercy. Take him in his office as Jesus, to be a Saviour; he carrieth salvation in his wings, as it is in Mal. 4:2, both by office and by nature.
现在，基督既是按照他的职责和本性都是仁慈的。他接受了我们的本性，以成为一个仁慈的救赎者，希伯来书 2:17。而作为上帝，他是爱，"上帝就是爱"，约翰一书 4:16:也就是说，上帝向他的教会显现自己时，都是出于爱。如果他在惩罚时发怒，那是出于爱；如果他怜悯，那也是出于爱；如果他在保护他的教会和向她的敌人复仇时展现强大的力量，一切都是出于爱。约翰说："上帝就是爱"，约翰一书 4:8:也就是说，他只以爱的方式、表达和特征向他的教会显现自己。同样，基督作为上帝，对教会是完全的爱。我们也看到圣经将上帝描绘为爱，既在他的本质中，也在他的关系中。1. 在与教会的关系中，他是一个父亲："正如父亲怜悯他的儿女，耶和华怜悯敬畏他的人"，诗篇 103:13。2. 在他的本质中，他也有那些甜蜜的爱的属性，正如我们所见，出埃及记 34:6。 当上帝向摩西描述自己时，在他渴望认识他之后，在前一章中说：“你不能看见我而活着。”然而，他会让他认识他，适合他被认识的方式是：“耶和华，耶和华，有能力、有怜悯、有恩典、有忍耐”等（出埃及记 34:6）。因此，上帝将在这些安慰的属性中被认识。同样，基督作为上帝，是全爱和怜悯。同样，基督作为人，他成为人是为了成为全爱和怜悯。接受他作为救主的职责，他在他的翅膀上携带着救恩，正如玛拉基书 4:2 所说，无论是通过职责还是通过本性。

And here how excellently is the expression of Christ's mercy, love, and patience set out! He knocks, 'my beloved knocks,.' &c., saying, 'Open.' He knocks for further entrance, as was shewed before. Some he had already, but he would have further. As you know we have divers rooms and places in our houses. There is the court, the hall, the parlour, and closet: the hall for common persons, the parlour for those of better fashion, the closet for a man's self, and those that are intimate friends. So a Christian hath room in his heart for worldly thoughts, but his closet, his inmost affections, are kept for his inmost friend Christ, who is not content with the hall, but will come into the very closet. He knocks, that we should open, and let him come into our hearts, into our more intimate affections and love. Nothing will content him but intimateness, for he deserves it. As we shall see, he knocks for this end. But how doth he knock?
这里展示了基督的怜悯、爱和耐心的表达是多么出色！他敲门，“我的爱人敲门”，等等，说：“请开门。”他敲门是为了进一步进入，就像之前展示的那样。他已经有了一些人，但他想要更多。你知道我们的房子里有各种房间和地方。有庭院、大厅、客厅和小房间：大厅是给普通人的，客厅是给那些地位较好的人的，小房间是给一个人自己和亲密朋友的。所以，一个基督徒的心中有地方放世俗的思想，但他的小房间，他最内心的感情，是为他最亲密的朋友基督保留的，他不满足于大厅，而是要进入小房间。他敲门，我们应该打开，让他进入我们的心灵，进入我们更亲密的感情和爱中。除了亲密，没有什么能让他满足，因为他值得。正如我们将看到的，他敲门是为了这个目的。但他是如何敲门的呢？

Every kind of way. 1. It is taken from the fashion of men in this kind, God condescending to speak to us in our own language. Sometimes, you know, there is a knocking or calling for entrance by voice, when a voice may serve, and then there needs no further knocking.
每一种方式。1. 这是从这种方式的男人的时尚中得来的，上帝降临以我们自己的语言与我们交谈。有时候，你知道，有人敲门或呼唤入口时，声音就足够了，那时就不需要进一步敲门了。

Sometimes both by voice and knocking. If voice will not serve, knocking comes after. So it is here. Christ doth knock and speak, useth a voice of his word, and knocks by his works, and both together sometimes, whether by works of mercy or of judgment. He labours to enter into the soul, to raise the sleepy soul that way. He begins with mercy usually.
有时候是通过声音和敲门来传达。如果声音无法传达，那么敲门就会随之而来。就像在这里一样。基督敲门并说话，使用他的话语的声音，并通过他的作为敲门，有时候两者一起，无论是通过怜悯的行为还是审判的行为。他努力进入灵魂，唤醒沉睡的灵魂。他通常从怜悯开始。

(1.) By mercies. All the creatures and blessings of God carry in them, as it were, a voice of God to the soul, that it would entertain his love. There goes a voice of love with every blessing. And the love, the mercy, and the goodness of God in the creature, is better than the creature itself. As we say of gifts, the love of the giver is better than the gift itself. So the love of God in all his sweet benefits is better than the thing itself. And so in that we have. There is a voice, as it were, entreating us to entertain God and Christ in all his mercies, yea, every creature, as one saith, and benefit, speaks, as it were, thus to us: We serve thee, that thou mayest serve him that made thee and us. There is a speech, as it were, in every favour. Which mercies, if they cannot prevail, then,
(1.) 凭着怜悯。上帝的所有生物和祝福仿佛都带着上帝对灵魂的呼唤，希望它接纳上帝的爱。每一份祝福都伴随着爱的声音。上帝在生物中的爱、怜悯和善良比生物本身更好。就像我们所说的礼物，赠送者的爱比礼物本身更重要。因此，上帝在他所有甜蜜的恩典中的爱要比恩典本身更好。因此，我们应该接纳上帝和基督在他所有的怜悯中，甚至是每一个生物和祝福，正如有人所说，每一个生物和祝福仿佛对我们说：我们侍奉你，让你侍奉造你和我们的主。每一份恩惠仿佛都有一种言语。如果这些怜悯不能打动我们，那么，

(2.) Come corrections, which are the voice of God also. 'Hear the rod, and him that smiteth,' Micah 6:9.
（2）有一些更正，也是上帝的声音。“听从鞭打和击打的声音”，弥迦书 6:9。

2. But hath the rod a voice? Yes, for what do corrections speak, but amendment of the fault we are corrected for? So we must hear the rod. All corrections tend to this purpose. They are as knockings, that we should open to God and Christ. And because corrections of themselves will not amend us, God to this kind of knocking adds a voice. He teacheth and corrects together, 'Happy is that man that thou correctest, and teachest out of thy law,' saith the psalmist, Ps. 94:12. Correction without teaching is to little purpose. Therefore God adds instruction to correction. He opens the conscience, so that it tells us it is for this that you are corrected; and together with conscience, gives his Spirit to tell us it is for this or that you are corrected; you are to blame in this, this you have done that you should not have done. So that corrections are knockings, but then especially when they have instruction thus with them. They are messengers from God, both blessings and corrections, Lev. 26:24, seq. They will not away, especially corrections, till they have an answer, for they are sent of God, who will add seven times more; and if the first be not answered, then he sends after them. He will be sure to have an answer, either in our conversion or confusion, when he begins once.
但是，鞭笞有声音吗？是的，因为纠正的目的不就是为了改正我们所犯的错误吗？所以我们必须听从鞭笞。所有的纠正都是为了这个目的。它们就像是敲门声，我们应该向上帝和基督敞开大门。而且，因为单靠纠正本身无法改变我们，上帝在这种敲门声中加入了声音。诗人说：“你教训人的，是有福的人！你从你的律法中教训他，使他有安息的日子。”（诗篇 94:12）没有教训的纠正是没有多大用处的。因此，上帝在纠正中加入了教导。他打开了良心，让我们知道你被纠正是为了这个原因；并且，除了良心之外，他还赐给我们他的圣灵，告诉我们你被纠正是因为这个或那个原因；你在这方面有过失，你做了不应该做的事情。所以纠正就像是敲门声，尤其是当它们伴随着教导时。它们是来自上帝的使者，既是祝福，也是纠正，利未记 26:24 及其后续经文中有所记载。它们不会停止，尤其是纠正，直到得到回应，因为它们是上帝派来的，他会加倍惩罚；如果第一次没有得到回应，他还会派遣更多的纠正。 他一开始就会确保有一个答案，无论是在我们的对话还是混乱中。

3. Many other ways he useth to knock at our hearts. The examples of those we live among that are good, they call upon us, Luke 13:2, 3; 1 Cor. 10:33. The patterns of their holy life, the examples of God's justice upon others, are speeches to us. God knocks at our door then. He intends our correction when he visits another, when, if we amend by that, he needs not take us in hand.
他用许多其他方式敲打我们的心灵。我们身边的善良之人的榜样呼唤着我们，路加福音 13:2, 3; 哥林多前书 10:33。他们圣洁生活的典范，上帝对他人的公正惩罚的例子，都是对我们说话。上帝在敲打我们的门。当他拜访他人时，他意在纠正我们，如果我们能从中改正，他就不需要对我们动手。

4. But besides all this, there is a more near knocking that Christ useth to the church, his ministerial knocking. When he was here in the days of his flesh, he was a preacher and prophet himself, and now he is ascended into heaven, he hath given gifts to men, and men to the church, Eph. 4:11, seq., whom he speaks by, to the end of the world. They are Christ's mouth, as we said of the penmen of holy Scripture. They were but the hand to write; Christ was the head to indite. So in preaching and unfolding the word they are but Christ's mouth and his voice, as it is said of John, Mat. 3:3. Now he is in heaven, he speaks by them, 'He that heareth you heareth me, he that despiseth you despiseth me,' Luke 10:16. Christ is either received or rejected in his ministers, as it is said of Noah's time, 'The Spirit of Christ preached in the days of Noah to the souls now in prison,' &c., 1 Pet. 3:19. Christ as God did preach, before he was incarnate, by Noah to the old world, which is now in prison, in hell, because they refused to hear Christ speak to them by Noah. Much more now, after the days of his flesh, that he is in heaven, he speaks and preacheth to us, which, if we regard not, we are like to be in prison, as those souls are now in prison for neglecting the preaching of Noah, 1 Pet 3:19. So the ministers are Christ's mouth. When they speak, he speaks by them, and they are as ambassadors of Christ, whom they should imitate in mildness. 'We therefore, as ambassadors, beseech and entreat you, as if Christ by us should speak to you; so we entreat you to be reconciled unto God,' 2 Cor. 5:20. And you know what heart-breaking words the apostle useth in all his epistles, especially when he writes to Christians in a good state, as to the Philippians, 'If there be any bowels of mercy, if there be any consolation in Christ,' then regard what I say, 'be of one mind.' Phil. 2:1. And among the Thessalonians he was as a nurse to them, 1 Thess. 2:7. So Christ speaks by them, and puts his own affections into them, that as he is tender and full of bowels himself, so he hath put the same bowels into those that are his true ministers.
但除此之外，还有一种更近的敲门方式，那就是基督对教会使用的牧师式敲门。当他在肉身时，他自己是一位传道者和先知，现在他已经升天，他赐予了人类恩赐，并将人类赐予教会，以弗所书 4:11 等。他通过他们说话，直到世界的末日。他们是基督的嘴巴，就像我们所说的圣经的作者一样。他们只是写作的手，基督是指示的头。所以在传道和解释圣经时，他们只是基督的嘴巴和声音，就像马太福音 3:3 所说的约翰一样。现在他在天上，他通过他们说话，“听你们的就是听我，弃绝你们的就是弃绝我”，路加福音 10:16。基督在他的仆人中要么被接受，要么被拒绝，就像挪亚时代所说的，“基督的灵在挪亚传道的时候，对那些现在被囚禁的灵魂传讲”，彼得前书 3:19。基督作为上帝，在成为肉身之前，通过挪亚向那个现在被囚禁在地狱中的古代世界传道，因为他们拒绝听从挪亚传达的基督的话语。 在他肉身的日子过后，他如今在天上，更加多地与我们说话和传道。如果我们不重视他的话语，我们就像那些因忽视挪亚的传道而被囚禁的灵魂一样，现在也会被囚禁。所以，牧师们是基督的嘴巴。当他们说话时，他就通过他们说话，他们是基督的使者，他们应该效仿基督的温和。"所以，我们作基督的使者，恳求你们与上帝和好，好像基督借着我们劝你们一样。"（哥林多后书 5:20）你们知道，使徒在他的书信中使用了令人心碎的话语，尤其是当他写信给处于良好状态的基督徒，如腓立比人时，他说："如果你们有怜悯的心，如果你们在基督里有安慰，那么请你们留心我的话，要同心合意。"（腓立比书 2:1）在帖撒罗尼迦人中间，他像一个保姆一样照顾他们。（帖撒罗尼迦前书 2:7）所以，基督通过他们说话，并将自己的感情放入他们的心中，就像他自己是温柔而充满怜悯的一样，他也将同样的怜悯放入他那些真正的仆人中。

He speaks by them, and they use all kind of means that Christ may be entertained into their hearts. They move all stones, as it were, sometimes threatenings, sometimes entreaties, sometimes they come as 'sons of thunder,' Mark 3:17; sometimes with the still voice of sweet promises. And because one man is not so fit as another for all varieties of conditions and spirits, therefore God gives variety of gifts to his ministers, that they may knock at the heart of every man by their several gifts. For some have more rousing, some more insinuating gifts; some more legal, some more evangelical spirits, yet all for the church's good. John Baptist, by a more thundering way of preaching, to make way for Christ to come, threateneth judgment. But Christ, then he comes with a 'Blessed are the poor in spirit,' 'blessed are they that hunger and thirst for righteousness,' &c., Mat. 5:3. All kind of means have been used in the ministry from the beginning of the world.
他们通过他们说话，并使用各种手段，让基督进入他们的心中。他们动用一切手段，有时是威胁，有时是恳求，有时他们像“雷子之子”一样来，马可福音 3:17；有时用甜蜜的承诺的轻声。因为一个人并不像另一个人那样适合各种条件和精神状态，所以上帝赐予他的仆人各种恩赐，使他们可以通过他们各自的恩赐敲打每个人的心。因为有些人有更多激励人心的恩赐，有些人有更多温和的恩赐；有些人有更多法律性的恩赐，有些人有更多福音性的恩赐，但都是为了教会的益处。约翰洗者通过更加雷鸣般的传道方式，为基督的到来铺路，威胁着审判。但是基督来了，他说：“虚心的人有福了，饥渴慕义的人有福了”，马太福音 5:3。从世界开始以来，各种手段都被用于传道事工。

5. And because of itself this ministry it is a dead letter; therefore he joins that with the word, which knocks at the heart together with the word, not severed from it, but is the life of it. Oh! the Spirit is the life, and soul of the word; and when the inward word, or voice of the Spirit, and the outward word or ministry go together, then Christ doth more effectually knock and stir up the heart.
因为这个事工本身就是一封死信，所以他将它与那个与之一起敲打人心的话语结合在一起，不是与之分离，而是它的生命。哦！圣灵是话语的生命和灵魂；当内在的话语或圣灵的声音与外在的话语或事工一起时，基督就更有效地敲打和激发人心。

Now this Spirit with sweet inspirations knocks, moves the heart, lightens the understanding, quickens the dull affections, and stirs them up to duty, as it is, Isa. 30:21, 'And thine ears shall hear a voice behind thee saying, This is the way, walk in it.' The Spirit moves us sweetly, agreeable to our own nature. It offers not violence to us; but so as in Hosea 11:4, 'I drew them by the cords of a man.' That is, by reasons and motives befitting the nature of man, motives of love. So the Spirit, together with the word, works upon us, as we are men by rational motives, setting good before us, if we will let Christ in to govern and rule us; and by the danger on the contrary, so moving and stirring up our affections. These be 'the cords of a man.'
现在，这位灵感甜美的灵魂敲门，触动心灵，点亮理解力，唤醒迟钝的情感，并激励我们履行责任，正如以赛亚书 30:21 所说：“你的耳朵必听见后边有声音说：‘这是正路，要行在其间。’”圣灵以与我们本性相符的方式甜蜜地感动我们。它不对我们施加暴力，而是像何西阿书 11:4 所说的那样，“我用人的绳索拉他们。”也就是说，通过适合人类本性的理由和动机，即爱的动机。因此，圣灵与道一同作用于我们，以我们作为理性动机的人，将善良摆在我们面前，如果我们愿意让基督来统治我们并引导我们，同时也通过相反的危险来感动和激发我们的情感。这些就是“人的绳索”。

6. And besides his Spirit, God hath planted in us a conscience to call upon us, to be his vicar; a little god in us to do his office, to call upon us, direct us, check and condemn us, which in great mercy he hath placed in us.
此外，上帝除了赋予我们他的灵，还在我们内心种下了良心，呼唤我们成为他的代理人；在我们内心有一个小神，来履行他的职责，呼唤我们、引导我们、检查并谴责我们，这是他极其慈悲地放置在我们内心的。

Thus we see what means Christ useth here—his voice, works, and word; works of mercy and of correction; his word, together with his Spirit, and the conscience, that he hath planted, to be, as it were, a god in us; which together with his Spirit may move us to duty. This Austin speaks of when he says, Deus in me, &c. 'God spake in me oft, and I knew it not' (f). He means it of conscience, together with the Spirit, stirring up motives to leave his sinful courses. God knocked in me, and I considered it not. I cried, modò and modò, sine modo. I put off God, now I will, and now I will, but I had no moderation, I knew no limits. And whilst Christ thus knocketh, all the three persons may be said to do it. For as it is said elsewhere, that 'God was and is in Christ reconciling the world,' &c., 2 Cor. 5:19. For whatsoever Christ did, he did it as anointed, and by office. And therefore God doth it in Christ, and by Christ, and so in some sort God died in his human nature, when Christ died. So here the father beseecheth when Christ beseecheth, because he beseecheth, that is sent from him, and anointed of the Father. And God the Father stoops to us when Christ stoops, because he is sent of the Father, and doth all by his Father's command and commission, John 5:27. So besides his own bowels, there is the Father and the Spirit with Christ, who doth all by his Spirit, and from his Father, from whom he hath commission. Therefore God the Father, Son, and Holy Ghost knock at the heart. 'Open to me, my love, my dove, my undefiled;' but Christ especially by his Spirit, because it is his office.
因此，我们看到基督在这里使用的手段——他的声音、行为和话语；他的怜悯和纠正的行为；他的话语，连同他所种植的良心和圣灵，就像在我们内心中有一个上帝；这连同他的圣灵可以激励我们去履行责任。奥古斯丁在谈到这一点时说：“上帝经常在我内心说话，但我不知道”（f）。他指的是良心和圣灵一起激发动机，让他离开罪恶的道路。上帝在我内心敲门，但我没有注意到。我时而大声呼喊，时而低声哀求。我推迟了上帝，现在我愿意，现在我不愿意，但我没有节制，我没有限制。当基督这样敲门时，可以说是三位一体的上帝在敲门。因为正如在其他地方所说的那样，“上帝在基督里与世人和解”（参考哥林多后书 5:19）。因为基督所做的一切，都是作为受膏者和按职责行事。因此，上帝在基督里行动，也是通过基督行动，所以在某种程度上，当基督死去时，上帝在他的人性中也死去。所以在这里，父亲在基督恳求时也在恳求，因为基督是从父那里被差遣和受膏的。 上帝父亲在基督屈服时也屈服于我们，因为他是父亲派遣的，并且一切都是按照父亲的命令和委托完成的，约翰福音 5:27。所以除了他自己的怜悯之外，还有父亲和圣灵与基督同在，他们都是按照圣灵的引导，并且来自父亲，他接受了父亲的委托。因此，上帝父亲、子和圣灵敲打着我们的心扉。“我的爱人，我的鸽子，我的无瑕疵的人，请给我敞开门户。”但基督尤其通过他的圣灵来敲打，因为这是他的职责。

Obj. But some may object, Christ can open to himself, why doth he not take the key and open, and make way for himself? Who will knock, when he hath the key himself? and who will knock, when there is none within to open? Christ can open to himself, and we have no free will, nor power to open.
但是有人可能会反对，基督可以为自己打开，为什么他不拿起钥匙打开，为自己铺平道路呢？当他自己有钥匙时，谁还会敲门呢？当里面没有人开门时，谁还会敲门呢？基督可以为自己打开，而我们没有自由意志，也没有能力去打开。

Bellarmine makes this objection, and speaks very rudely, that he is an unwise man to knock, where there is no man within to open; and that if Christ knock, and we cannot open, it is a delusion to exhort to open, and that therefore there must needs be free will in us to open (f).
贝拉明提出了这个反对意见，并且非常粗鲁地说，如果没有人在里面开门，那么他是一个愚蠢的人去敲门；如果基督敲门，而我们无法开门，那么劝告我们去开门就是一种欺骗，因此我们必须有自由意志去开门。

The answer is, first, Christ speaks to the spouse here, and so, many such exhortations are given to them that have the Spirit of God already, who could by the help thereof open. For good and gracious men are moved first by the Spirit, and then they move; they are moti moventes, and acti agentes. They are acted first by the Spirit, and then they do act by it, not of themselves; as the inferior orbs move not, but as they are moved by the superior. The question is not of them in the state of grace, but at their first conversion, when especially we say that Christ speaks to them that he means to convert. He knocks at their hearts, and opens together with his speech. Then there goes a power that they shall open; for his words are operative words. As it was in the creation, 'Let there be light,' it was an operative word, 'and there was light,' Gen. 1:3. Let there be such a creature, it was an operative working word, and there was such a creature presently. So he opens together with that word. With that invitation and command there goes an almighty power to enable the soul to open. Were it not a wise reason to say, when Christ called to Lazarus to 'come forth,' John 11:43, that we should reason he had life to yield to Christ, when he bade him come forth? No, he was rotten, in his grave, almost; but with Christ's speaking to Lazarus, there went an almighty power, that gave life to him, by which life he heard what Christ said, 'Arise, Lazarus.' So Christ by his Spirit clothes his word in the ministry, when he speaks to people with a mighty power. As the minister speaks to the ear, Christ speaks, opens, and unlocks the heart at the same time; and gives it power to open, not from itself, but from Christ. Paul speaks to Lydia's ear, Christ to her heart, and opened it, as the text says, Acts 16:13, whereby she believes;* so Christ opens the heart.
答案是，首先，基督在这里对配偶说话，因此，许多这样的劝告是给那些已经有上帝的灵的人的，他们可以通过它的帮助打开。因为善良和仁慈的人首先受到圣灵的感动，然后他们行动起来；他们是被动的，然后才是主动的。他们首先受到圣灵的感动，然后他们通过圣灵行动，而不是靠自己；就像较低的天体不是自己运动，而是被较高的天体所驱动一样。问题不是关于他们在恩典状态下的人，而是关于他们首次归向上帝的时候，特别是我们说基督对他们说话的时候，他意味着要使他们归向上帝。他敲打他们的心，并与他的言语一起打开。然后有一种力量使他们能够打开；因为他的话是有作用的话。就像在创造中，“要有光”，这是一句有作用的话，“就有了光”，创世记 1:3。要有这样的生物，这是一句有作用的话，立刻就有了这样的生物。所以他与那个话语一起打开。在邀请和命令之际，有一种全能的力量使灵魂能够打开。 如果不是因为一个明智的理由，当基督呼唤拉撒路时说“出来”，约翰福音 11:43，我们应该推断他有生命可以归还给基督，当他命令他出来时吗？不，他已经腐烂在坟墓里了；但是基督对拉撒路说话时，有一种全能的力量附着其中，给了他生命，凭借这种生命，他听到了基督说的“起来，拉撒路”。所以，基督通过他的圣灵在传道中赋予他的话语力量。当传道人对耳朵说话时，基督同时对心灵说话，打开并解锁心灵；并赋予它能力去打开，不是来自自己，而是来自基督。保罗对吕底亚的耳朵说话，基督对她的心灵说话，并打开了它，正如经文所说，使她相信；所以基督打开了心灵。

Quest. But why doth he thus work?
但他为什么这样做呢？

Ans. Because he will preserve nature, and the principles thereof; and so he deals with us, working accordingly. The manner of working of the reasonable creature, is to work freely by a sweet inclination, not by violence. Therefore when he works the work of conversion, he doth it in a sweet manner, though it be mighty for the efficaciousness of it. He admonisheth us with entreaty and persuasion, as if we did it ourselves. But though the manner be thus sweet, yet with this manner there goeth an almighty power. Therefore he doth it strongly as coming from himself, and sweetly, as the speaking is to us, preserving our nature. So the action is from him, which hath an almighty power with it. As holy Bernard saith, 'Thou dealest sweetly with my soul in regard of myself;' that is, thou workest upon me, as a man with the words of love, yet strongly in regard of thyself. For except he add strength with sweetness, the work will not follow; but when there are both, an almighty work is wrought in the soul of a Christian; and so wrought, as the manner of man's working is preserved in a sweet and free manner, whilst he is changed from contrary to contrary. And it is also with the greatest reason that can be, in that now he sees more reason to be good, than in the days of darkness he did to be naught, God works so sweetly. God speaks to us after the manner of men, but he works in us as the great God. He speaks to us as a man in our own language, sweetly; but he works in us almightily, after a powerful manner, as God. So we must understand such phrases as these, 'I knock; open to me, my love, my dove,' &c. We may take further notice,
因为他会保护自然及其原则；因此，他按照这些原则与我们打交道。理性生物的工作方式是自由地、甜蜜地倾向于工作，而不是通过暴力。因此，当他进行转化的工作时，虽然其效果强大，但他以一种甜蜜的方式进行，仿佛我们自己在做。但尽管方式如此甜蜜，但其中蕴含着全能的力量。因此，他以自己的名义强有力地进行，同时以对我们的言语甜蜜地进行，保护我们的本性。因此，这个行动是来自他的，其中蕴含着全能的力量。正如圣贝尔纳德所说：“对于我自己来说，你对我的灵魂温柔地对待我。”也就是说，你以爱的言辞对我施加影响，但对于你自己来说，你是强有力的。因为除非他在甜蜜中加入力量，否则工作将无法进行；但当两者兼具时，一个基督徒的灵魂中就会产生一项全能的工作；并且这项工作是以人的工作方式进行的，以一种甜蜜而自由的方式进行，当他从相反的状态转变时。 而且，这也是有最充分的理由的，因为现在他看到更多理由去做好事，而在黑暗的日子里，他却没有理由去做坏事，上帝的工作如此甜美。上帝以人的方式对我们说话，但他以伟大的上帝的方式在我们身上工作。他以我们自己的语言甜蜜地对我们说话，但他以全能的方式在我们身上工作，如同上帝一样有力。因此，我们必须理解这样的词语，比如“我敲门，我的爱人，我的鸽子，给我开门”，等等。我们可能会进一步注意到

Obs. That the heart of a Christian is the house and temple of Christ.
基督徒的心是基督的住所和圣殿。

He hath but two houses to dwell in; the heavens, and the heart of an humble broken-hearted sinner, Isa. 57:15.
他只有两个住所：天堂和一个谦卑、痛悔的罪人的心，以赛亚书 57:15。

Quest. How can Christ come into the soul?
问题：基督如何进入灵魂？

Ans. He comes into the heart by his Spirit. It is a special entertainment that he looks for. Open thine ears that thou mayest hear my word; thy love, that thou mayest love me more; thy joy, that thou mayest delight in me more; open thy whole soul that I may dwell in it. A Christian should be God's house, and a true Christian is the true temple of God. He left the other two temples therefore; but his own body, and his church he never leaves. For a house is for a man to solace himself in, and to rest in, and to lay up whatsoever is precious to him. So with Christ. A man will repair his house, so Christ will repair our souls, and make them better, and make them more holy, and spiritual, and every way fit for such a guest as he is.
他通过他的圣灵进入人的心灵。这是他寻找的特殊娱乐。张开你的耳朵，好让你听到我的话语；张开你的爱，好让你更加爱我；张开你的喜乐，好让你更加喜悦我；打开你的整个灵魂，好让我住在其中。一个基督徒应该是上帝的住所，一个真正的基督徒是上帝的真正圣殿。因此，他离开了其他两个圣殿；但他自己的身体和他的教会他从未离开过。因为一个房子是供人安慰自己、休息和珍藏宝贵之物的地方。基督也是如此。一个人会修理他的房子，基督也会修理我们的灵魂，使它们变得更好，更圣洁，更灵性，以适应他这样的贵客。

Quest. How shall we know whether Christ dwells in our hearts or not?
我们如何知道基督是否住在我们的心中？

Ans. We may know by the servants what master dwells in an house. If Christ be in the soul, there comes out of the house good speeches. And we watch the senses, so as there comes nothing in to defile the soul, and disturb Christ, and nothing goes out to offend God. When we hear men full of gracious sweet speeches, it is a sign Christ dwells there. If we hear the contrary, it shews Christ dwells not there. For Christ would move the whole man to do that which might edify and comfort.
答：我们可以通过仆人知道谁住在一所房子里。如果基督在灵魂中，就会有好的言辞从房子里传出来。我们要守护感官，使得没有任何东西进入玷污灵魂，扰乱基督，也没有任何东西出去冒犯上帝。当我们听到充满恩典和甜美言辞的人时，这表明基督住在那里。如果我们听到相反的，那就说明基督不住在那里。因为基督会感动整个人去做能建立和安慰的事情。

Again, where Christ comes, assistance comes there. When Christ was born, all Jerusalem was in an uproar; so, when Christ is born in the soul, there is an uproar. Corruption arms itself against grace. There is a combat betwixt flesh and spirit. But Christ subdues the flesh by little and little. God's image is stamped upon the soul where Christ is; and if we have opened unto the Lord of glory, he will make us glorious.
再次，基督来到哪里，援助就随之而来。当基督降生时，整个耶路撒冷都陷入了混乱；因此，当基督降生在灵魂中时，也会引起混乱。腐败与恩典相对抗。肉体与灵性之间存在着战斗。但基督逐渐征服了肉体。上帝的形象印在有基督的灵魂上；如果我们向荣耀之主敞开心扉，他将使我们变得荣耀。

Christ hath never enough of us, nor we have never enough of him till we be in heaven; and, therefore, we pray, 'Thy kingdom come.' And till Christ comes in his kingdom, he desires his kingdom should come to us. Open, saith he, stupenda dignatio, &c., as he cries out. It is a stupendous condescendence, when he that hath heaven to hold him, angels to attend him, those glorious creatures; he that hath the command of every creature, that do yield presently homage when he commands, the frogs, and lice, and all the host of heaven are ready to do his will! for him to condescend and to entreat us to be good to our own souls, and to beseech us to be reconciled to him, as if he had offended us, who have done the wrong and not he, or as if that we had power and riches to do him good; here greatness beseecheth meanness, riches poverty, all-sufficiency want, and life itself comes to dead, drowsy souls. What a wondrous condescending is this! Yet, notwithstanding, Christ vouchsafes to make the heart of a sinful, sleepy man to be his house, his temple. He knocks, and knocks here, saying, 'Open to me,' &c.
基督从未对我们满意，直到我们进入天堂；因此，我们祈求“愿你的国降临”。在基督来到他的国度之前，他希望他的国度降临到我们身上。他说：“打开吧，这是一个惊人的降临。”当他呼喊时。这是一个惊人的降临，因为他拥有天堂，有天使侍奉他，那些光荣的生物；他拥有每一个生物的命令，当他命令时，青蛙、虱子和所有天堂的众生都立即效忠！他屈尊恳求我们善待自己的灵魂，并恳求我们与他和解，好像他冒犯了我们一样，而实际上是我们冒犯了他，或者好像我们有能力和财富来帮助他；这里伟大的恳求卑微，富有的恳求贫穷，无所不能的恳求需要，甚至生命也来到了死气沉沉的灵魂中。这是多么惊人的降临！然而，尽管如此，基督仍然愿意使一个罪恶、昏昏欲睡的人的心成为他的家，他的殿。他在这里敲门，说：“给我打开”，等等。

Use 1. This is useful many ways, as first, cherish all the good conceits* we can of Christ. Time will come that the devil will set upon us with sharp temptations, fiery darts, temptations to despair, and present Christ amiss, as if Christ were not willing to receive us. Whenas you see he knocks at our hearts to open to him, useth mercies and judgments, the ministry of his Spirit and conscience, and all. Will not he then entertain us, when we come to him, that seeks this entertainment at our hands? Certainly he will. Therefore, let us labour to cherish good conceits of Christ. This is the finisher and beginning of the conversion of a poor sinful soul, even to consider the infinite love and condescendence of Christ Jesus for the good of our souls. We need not wonder at this his willingness to receive us, when we first know that God became man, happiness became misery, and life itself came to die, and to be 'a curse for us,' Gal. 3:13. He hath done the greater, and will he not do the less? Therefore, think not strange that he useth all these means, considering how low he descended into the womb of the virgin for us, Ephes. 4:9.
使用 1. 这在许多方面都很有用，首先，珍惜我们对基督的所有好的观念。时间会到来，魔鬼会用尖锐的诱惑、火矢、绝望的诱惑和错误地呈现基督的方式来攻击我们，好像基督不愿意接纳我们。当你看到他敲打我们的心扉，要我们向他敞开时，要使用他的怜悯和审判，他的圣灵和良心的事工，以及一切。当我们来到他面前寻求接待时，他难道不会接纳我们吗？当然会。因此，让我们努力珍惜对基督的好的观念。这是一个贫穷罪恶的灵魂归向的开始和完成，即思考基督耶稣为了我们的灵魂的益处而表现出的无限的爱和谦卑。当我们首次知道上帝成为人，幸福变成了痛苦，生命本身来到世上为我们而死，并为我们成为"咒诅"，加拉太书 3:13，我们就不必对他接纳我们的意愿感到惊讶了。他已经做了更大的事情，难道他不会做更小的事情吗？因此，不要觉得奇怪，他使用所有这些手段，考虑到他为我们降临到童贞女的子宫中的深度，以弗所书 4:9。

Now such considerations as these, being mixed with the Spirit and set on by him, are effectual for the conversion of poor souls. Is there such love in God to become man, and to be a suitor to woo me for my love? Surely, thinks the soul then, he desires my salvation and conversion. And to what kind of persons doth he come? None can object unworthiness. I am poor: 'He comes to the poor,' Isa. 14:32 and 29:19. I am laden and wretched: 'Come unto me, all ye that are weary and laden,' Mat. 11:28. I have nothing: 'Come and buy honey, milk, and wine, though you have nothing,' Isa. 55:1. He takes away all objections. But I am stung with the sense of my sins: 'Blessed are they that hunger and thirst,' &c., Mat. 5:6. But I am empty of all: 'Blessed are the poor in spirit,' Mat. 5:3. You can object nothing, but it is taken away by the Holy Ghost, wisely preventing* all the objections of a sinful soul. This is the beginning of conversion, these very conceits. And when we are converted, these thoughts, entertained with admiration of Christ's condescending, are effectual to give Christ further entrance into the soul, whereby a more happy communion is wrought still more and more between Christ and the soul of a Christian.
现在，这些考虑因为被圣灵混合并被他推动，对于贫穷的灵魂的转变是有效的。上帝对我有如此的爱，以至于成为人，并追求我来获得我的爱？灵魂当时肯定会想，他渴望我的救赎和转变。他来到了什么样的人身边？没有人能够反对不值得。我很贫穷：“他来到贫穷的人那里”，以赛亚书 14:32 和 29:19。我负重且痛苦：“凡劳苦担重担的人都可以到我这里来”，马太福音 11:28。我一无所有：“你们虽然无钱，也可以来买”，以赛亚书 55:1。他消除了所有的反对意见。但是我被我的罪感刺痛：“饥渴慕义的人有福了”，马太福音 5:6。但是我一无所有：“虚心的人有福了”，马太福音 5:3。你无法提出任何反对意见，因为圣灵明智地预防了一个罪恶的灵魂的所有反对意见。这是转变的开始，就是这些想法。 当我们被转化时，这些思想，怀着对基督谦卑的钦佩，能够有效地使基督更进一步地进入灵魂，从而在基督徒的灵魂与基督之间创造出更加幸福的交流。

Use 2. Oh, but take heed that these make not any secure. For, if we give not entrance to Christ, all this will be a further aggravation of our damnation. How will this justify the sentence upon us hereafter, when Christ shall set us on the left hand, and say, 'Depart from me,' Mat. 25:41, for I invited you to come to me, I knocked at the door of your hearts, and you would give me no entrance. Depart from us, said you; therefore, now, Depart you from me. What do profane persons in the church but bid Christ depart from them, especially in the motions of his Spirit? They entertain him in the outward room, the brain; they know a little of Christ, but, in the heart, the secret room, he must not come there to rule. Is it not equal that he should bid us, 'Depart, ye cursed, I know you not'? Mat. 25:41; you would not give entrance to me, I will not now to you, as to the foolish virgins he speaks, Mat. 25:12, and Prov. 1:28. Wisdom knocks, and hath no entrance; therefore, in times of danger, they call upon her, but she rejoiceth at their destruction. Where God magnifies his mercy in this kind, in sweet allurements, and inviting by judgments, mercies, ministry, and Spirit, he will magnify his judgment after. Those that have neglected heaven with the prerogatives and advantages in this kind, they shall be cast into hell. 'Woe to thee, Chorazin,' &c., Mat. 11:21, as you know in the gospel. This is one thing that may humble us of this place and nation, that Christ hath no further entrance, nor better entertainment after so long knocking! for the entertaining of his word is the welcoming of himself, as it is, Col. 3:16. 'Let the word of God dwell plentifully in you.' And, 'Let Christ dwell in your hearts by faith,' Eph. 3:17. Compare those places; let the word dwell plenteously in you by wisdom, and let Christ dwell in your hearts by faith. For then doth Christ dwell in the heart, when the truth dwells in us. Therefore, what entertainment we give to his truth, we give to himself. Now what means of knocking hath he not used among us a long time? For works of all sorts, he hath drawn us by the cords of a man, by all kind of favours. For mercies, how many deliverances have we had (no nation the like; we are a miracle of the Christian world) from foreign invasion, and domestical conspiracies at home? How many mercies do we enjoy! Abundance, together with long peace and plenty. Besides, if this would not do, God hath added corrections with all these, in every element, in every manner. Infection in the air, judgments in inundations. We have had rumours of wars, &c. Threatenings, shakings of the rod only, but such as might have awaked us. And then he hath knocked at our hearts by the example of other nations. By what he hath done to them, he hath shewed us what he might justly have done to us. We are no better than they.
使用 2。哦，但要小心，这些并不能确保任何安全。因为，如果我们不让基督进入，这一切将进一步加重我们的判决。当基督将我们放在左手边，并说：“你们离开我吧”，马太福音 25:41 时，这将如何为我们以后的判决辩护呢？因为我邀请你们来到我这里，我敲打你们心门，但你们不让我进来。你们说让我离开，所以现在，你们离开我吧。亵渎的人在教堂里做的不就是让基督离开他们吗，尤其是在他的灵感运动中？他们在外面的房间，大脑中招待他；他们对基督有一点了解，但在内心深处，秘密的房间，他不能进来统治。难道他不应该对我们说：“你们这些被咒诅的人，离开我吧，我不认识你们”吗？马太福音 25:41；你们不让我进来，现在我也不让你们进来，就像他对愚蠢的童女说的那样，马太福音 25:12 和箴言 1:28。智慧敲门，却没有进入；所以在危险时，他们呼求她，但她却因他们的毁灭而欢喜。 上帝在这方面彰显他的怜悯，以甜蜜的引诱和通过审判、怜悯、事奉和圣灵的邀请，他将在审判中彰显他的公正。那些忽视天堂的人，他们将被投入地狱。你们知道，在福音书中，马太福音 11:21 说：“哥拉洗人哪，你有祸了！”这是一个让我们这个地方和国家谦卑的事实，即基督在长时间敲门后没有更进一步的进入或更好的接待！因为接纳他的话语就是欢迎他自己，正如歌罗西书 3:16 所说：“当把基督的道理丰丰富富地存在心里。”以弗所书 3:17 也说：“愿基督因你们的信，住在你们心里。”比较这些经文；让道理因智慧丰富地存在你们里面，让基督因信住在你们心里。因为当真理存在于我们内心时，基督才住在我们的心中。因此，我们对他的真理给予的接待，就是对他自己的接待。现在，他在我们中间已经使用了多少种敲门的方式？对于各种工作，他以人的方式吸引我们，以各种恩惠的方式。 对于怜悯，我们有多少次解救（没有一个国家能与之相比；我们是基督教世界的奇迹），免受外国入侵和国内阴谋的困扰？我们享受了多少怜悯！丰富，长期的和平与富裕。此外，如果这还不够，上帝还在这一切中加入了惩罚，无论是在每个元素中还是以各种方式。空气中的感染，洪水中的审判。我们听说过战争的传闻等等。只是威胁，只是鞭笞的动摇，但足以唤醒我们。然后，他通过其他国家的例子敲打我们的心灵。通过他对他们所做的事情，他向我们展示了他可能对我们做的事情。我们并不比他们更好。

As for his ministerial knocking: above threescore years we have lived under the ministry of the gospel. This land hath been Goshen, a land of light, when many other places are in darkness. Especially we that live in this Goshen, this place, and such like, where the light shines in a more abundant measure. Ministers have been sent, and variety of gifts. There hath been piping and mourning, as Christ complains in his time, that they were like froward children, that neither sweet piping nor doleful mourning would move to be tractable to their fellows. 'They had John, who came mourning,' Mat. 11:17, and Christ comforting with blessing in his mouth. All kind of means have been used.
至于他的部长敲门：我们已经在福音事工的带领下生活了六十多年。这片土地曾经是歌珊，是一片光明之地，而其他地方却在黑暗中。尤其是我们生活在这片歌珊，这个地方以及类似的地方，光明更加丰富。已经派遣了牧师和各种各样的恩赐。正如基督在他的时代所抱怨的那样，有吹笛和哀悼之声，但他们却像顽固的孩子一样，既不被甜美的吹笛也不被悲伤的哀悼所感动，不愿意顺从他们的同伴。他们有约翰，他带着哀悼而来，马太福音 11:17，而基督则以祝福的口才安慰人。采用了各种手段。

And for the motions of his Spirit, who are there at this time, who thus live in the church under the ministry, who cannot say that God thereby hath smote their hearts, those hard rocks, again and again, and awaked their consciences, partly with corrections public and personal, and partly with benefits? Yet notwithstanding, what little way is given to Christ! Many are indifferent, and lukewarm either way, but rather incline to the worst.
对于他的灵的运动，此时在教会中以此方式生活的人们，他们不能说上帝因此击打了他们的心灵，那些坚硬的岩石，一次又一次地唤醒了他们的良心，部分是通过公开和个人的纠正，部分是通过恩惠。然而，尽管如此，给予基督的支持却很少！许多人对此漠不关心，冷淡无情，更倾向于最坏的一方。

Let us then consider of it. The greater means, the greater judgments afterwards, if we be not won by them. Therefore let us labour to hold Christ, to entertain him. Let him have the best room in our souls, to dwell in our hearts. Let us give up the keys to him, and desire him to rule our understandings, to know nothing but him, and what may stand with his truth, not to yield to any error or corruption. Let us desire that he would rule in our wills and affections; sway all, give all to him. For that is his meaning, when he says, 'Open to me,' so that I may rule, as in mine own house, as the husband rules in his family, and a king in his kingdom. He will have all yielded up to him. And he comes to beat down all, whatsoever is exalted against him; and that is the reason men are so loth to open unto him. They know if they open to the Spirit of God, he will turn them out of their fool's paradise, and make them resolve upon other courses of life, which, because they will not turn unto, they repel the sweet motions of the Spirit of Christ, and pull away his graces, building bulwarks against Christ, as lusts, strange imaginations, and resolutions, 2 Cor. 10:3–5. Let the ministers say what they will, and the Spirit move as he will, thus they live, and thus they will live. Let us take notice, therefore, of all the means that God useth to the State, and to us in particular, and every one labour to amend one. Every soul is the temple, the house, Christ should dwell in. Let every soul, therefore, among us, consider what means Christ useth to come into his soul to dwell with him, and to rule there.
让我们考虑一下。如果我们不被它们所征服，那么越大的手段，之后的判断就越大。因此，让我们努力拥抱基督，让他进入我们的灵魂中最好的房间，住在我们的心中。让我们把钥匙交给他，希望他统治我们的理解力，只认识他和与他的真理相符的事物，不屈服于任何错误或腐败。让我们希望他能统治我们的意愿和情感；掌控一切，把一切都交给他。因为当他说“给我开门”，他的意思就是让我统治，就像丈夫在家庭中统治一样，像国王在王国中统治一样。他要求所有的一切都归他所有。他来打倒一切高举起来反对他的东西；这就是人们不愿意给他开门的原因。他们知道，如果他们向上帝的灵敞开心扉，他会把他们从愚人的天堂中赶出去，让他们决心走其他的生活道路，但他们不愿意转向，所以他们抵制基督的圣灵的甜蜜感动，拒绝他的恩典，筑起堡垒反对基督，如私欲、奇怪的想象和决心（哥林多后书 10:3-5）。 让部长们说他们想说的，让圣灵按他的意愿行动，他们就这样生活，将来也会这样生活。因此，让我们注意上帝对国家和我们个人所使用的一切手段，每个人都努力改善自己。每个灵魂都是基督应该居住的圣殿、房屋。因此，让我们每个人都考虑基督用什么方式进入我们的灵魂与我们同住，并在那里统治。

And what shall we lose by it? Do we entertain Christ to our loss? Doth he come empty? No; he comes with all grace. His goodness is a communicative, diffusive goodness. He comes to spread his treasures, to enrich the heart with all grace and strength, to bear all afflictions, to encounter all dangers, to bring peace of conscience, and joy in the Holy Ghost. He comes, indeed, to make our hearts, as it were, a heaven. Do but consider this. He comes not for his own ends; but to empty his goodness into our hearts. As a breast that desires to empty itself when it is full; so this fountain hath the fulness of a fountain, which strives to empty his goodness into our souls. He comes out of love to us. Let these considerations melt our hearts for our unkindness, that we suffer him to stand so long at the door knocking, as it is said here.
我们会因此失去什么？我们接纳基督会有损失吗？他是空着来的吗？不，他带着一切的恩典来。他的善良是一种传播、扩散的善良。他来传播他的宝藏，用一切的恩典和力量丰富我们的心灵，承受一切苦难，面对一切危险，带来良心的平安和圣灵的喜乐。他来，实际上是要使我们的心灵像天堂一样。只要考虑这一点。他来不是为了自己的目的，而是为了将他的善良倾注到我们的心中。就像一个满了就渴望倾空的乳房一样；所以这个泉源有着一个泉源的丰满，努力将他的善良倾注到我们的灵魂中。他出于对我们的爱而来。让这些思考融化我们的心，为我们的冷漠而感到懊悔，因为我们让他在门口敲了这么久，正如这里所说的。

If we find not our suits answered so soon as we would, remember, we have made him also wait for us. Perhaps to humble us, and after that to encourage us, he will make us wait; for we have made him wait. Let us not give over, for certainly he that desires us to open, that he may pour out his grace upon us, he will not reject us when we come to him, Mat. 7:7; Hab. 2:3. If he answers us not at first, yet he will at last. Let us go on and wait, seeing there is no one duty pressed more in Scripture than this. And we see it is equity, 'He waits for us,' Isa. 30:18. It is good reason we should wait for him. If we have not comfort presently when we desire it, let us attend upon Christ, as he hath attended upon us, for when he comes, he comes with advantage, Isa. 60:16. So that when we wait, we lose nothing thereby, but are gainers by it, increasing our patience, Isa. 64:4; James 1:4. The longer we wait, he comes with the more abundant grace and comfort in the end, and shews himself rich, and bountiful to them that wait upon him, Isa. 40:1, et seq.
如果我们发现我们的请求没有得到及时回应，记住，我们也让他等待了。也许是为了让我们谦卑，然后鼓励我们，他会让我们等待；因为我们让他等待。让我们不要放弃，因为当他希望我们打开，让他将他的恩典倾泻在我们身上时，他不会拒绝我们，当我们来到他面前时，马太福音 7:7；哈巴谷书 2:3。即使他一开始没有回应我们，但最终他会回应我们。让我们继续等待，因为圣经中没有比这更强调的责任。我们看到这是公平的，“他在等待我们”，以赛亚书 30:18。我们有充分的理由等待他。如果我们在渴望时没有立即得到安慰，让我们像基督一样侍奉他，因为当他来的时候，他带着优势而来，以赛亚书 60:16。所以当我们等待时，我们不会失去任何东西，反而会因此受益，增加我们的耐心，以赛亚书 64:4；雅各书 1:4。我们等待的时间越长，他在最后带来的恩典和安慰就越丰富，向等候他的人显示他的丰富和慷慨，以赛亚书 40:1 等。

THE SIXTH SERMON
第六篇布道词

It is the voice of my beloved that knocketh, saying, Open unto me, my love, my dove, my undefiled, &c.—CANT. 5:2.
这是我心爱的人的声音，他敲门说：“我的爱，我的鸽子，我的纯洁，等等。”-《雅歌》5:2。

IN the first part of this verse hath been handled the church's own condition, which she was in, after some blessed feelings that she had of the love of Christ.
在这首诗的第一部分中，处理了教会在感受到基督的爱后所处的状况。

Now, in the next words, the church sets down an acknowledgment of the carriage of Christ to her in this her sleepy condition. 'It is the voice of my beloved that knocks, saying, Open to me, my sister, my love, my dove,' &c. She acknowledgeth Christ's voice in her sleepy estate, and sets down his carriage thus, 'how he knocks', and then also speaks, 'Open to me,' and then sets down what he suffered for her, 'My head is filled with dew, and my locks with the drops of the night.' And that nothing might be wanting that might move her heart to respect this his carriage towards her, he useth sweet titles, a loving compellation, 'Open to me,' saith he, 'my sister, my love, my dove, my undefiled,' as so many cords of love to draw her. So here wants neither loving carriage, sweet words, nor patience. 'It is the voice of my beloved that knocketh.'
现在，在接下来的话中，教会承认基督对她在她的沉睡状态下的关怀。'这是我心爱的声音敲门，说：'我的姐妹，我的爱人，我的鸽子'等等。她承认基督在她沉睡的状态中的声音，并描述他的举止如此：'他是如何敲门的'，然后还说：'给我开门'，然后描述他为她所受的苦难：'我的头被露水打湿，我的发丝被夜晚的露珠滴湿'。为了使她的心对他对她的这种关怀产生尊重，他使用了甜蜜的称呼，一个充满爱意的称呼，他说：'给我开门'，他说：'我的姐妹，我的爱人，我的鸽子，我的无瑕'，就像是用爱的绳索来吸引她。所以这里既没有缺少关怀，甜蜜的话语，也没有缺少耐心。'这是我心爱的声音敲门。'

The church, as she takes notice of the voice of Christ, so she doth also of the means he useth, and seeth his love in them all. 'It is the voice of my beloved that knocketh, saying, Open to me,' &c. Here is also another distinguishing note of a sound Christian from an unsound. A sanctified spirit sees Christ in the means. This is, says the heart, the word of Christ, and this the mercy of Christ, to take such pains with my soul, to send his ministers, to provide his ordinances, to give gifts to men, and men to the church, Eph. 4:11, 12. 'It is the voice of my beloved that knocketh.'
教会注意到基督的声音，也注意到他所使用的方式，并在其中看到他的爱。'这是我所爱的人的声音，他敲门说，请给我开门'等等。这也是一个真正的基督徒与不真实的基督徒的另一个区别。一个被圣化的灵魂在这些方式中看到基督。心中说，这是基督的话语，这是基督的怜悯，他为了我的灵魂付出了这么多努力，派遣他的仆人，提供他的圣礼，赐予人们恩赐，并将人赐给教会，弗 4:11,12。'这是我所爱的人的声音在敲门。'

But we must especially understand it of the ministerial voice, whereby Christ doth chiefly make way for himself into the heart, and that by all kind of ways dispensed therein: as gifts of all sorts, some rougher, some milder, all kind of methods and ways in the ministry to make way for himself. First of all by the threatenings of the law, and by terrors. As John was sent before Christ, and as the storm went before the still and calm voice, wherein God came to Elias, 1 Kings 19:12, so he useth all kinds of courses in the ministry. And ministers, by the direction of the Spirit, turn themselves, as it were, into all shapes and fashions, both of speech and spirit, to win people to God, in so much, that God appeals to them, 'What could I have done more for my church, that I have not done?' Isa. 5:4.
但我们特别要理解的是，这是指基督通过牧师的声音，主要是通过各种方式进入人的内心，通过各种方式在其中传达：各种各样的恩赐，有些粗糙，有些温和，牧师在事奉中采取各种方法和方式来为基督铺路。首先是通过律法的威胁和恐惧。正如约翰在基督之前被派遣，风暴在平静的声音之前，上帝在以利亚面前出现的时候，他使用各种方式在事奉中。牧师们在圣灵的引导下，仿佛变成了各种言语和精神的形状和方式，以赢得人们归向上帝，以至于上帝向他们呼吁：“我为我的教会还能做什么，我还能做什么？”（以赛亚书 5:4）

Use. Therefore let us take notice of this voice of Christ in the word, and not think as good Samuel thought, that Eli spake, when God spake, 1 Sam. 3:5. Let us think that God speaks to us in the ministry, that Christ comes to woo us, and win us thereby.
因此，让我们注意基督在圣经中的这个声音，不要像撒母耳那样认为以利在说话，当上帝在说话时，撒母耳就这样想，撒母耳记上 3:5。让我们认为上帝通过传道向我们说话，基督通过这样做来追求我们，赢得我们的心。

And we ministers are the friends of the Bridegroom, who are to hear what Christ saith and would have said to the church; and we must pray to him, that he would teach us what to teach others. We are to procure the contract, and to perfect it till the marriage be in heaven. That is our work.
我们作为牧师是新郎的朋友，要听基督对教会所说的话，也要听他想对教会说的话；我们必须向他祈求，让他教导我们该教导别人什么。我们要促成这份契约，并使其完美，直到婚姻在天堂成就。这是我们的工作。

And you that are hearers, if you do not regard Christ's sweet voice in the ministry, which God hath appointed for the government of the world, know that there is a voice that you cannot shake off. That peremptory voice at the day of judgment, when he will say, 'Go, ye cursed, into hell fire,' &c., Mat. 25:30. And that God who delights to be styled 'a God hearing prayer,' Ps. 65:2, will not hear thee, but saith, 'Such a one as turns his ear away from hearing the law, his prayer is abominable,' Prov. 28:9. It is a doleful thing, that he that made us, and allureth us in the ministry, that follows us with all evidences of his love, and adds, together with the ministry, many sweet motions of his Spirit, that he should delight in the destruction of his creatures, and not endure the sight of them, 'Depart away from me, ye cursed, into hell fire,' &c. There are scarce any in the church, but Christ hath allured at one time or other to come in, and in many he opens their understandings in a great measure, and knocks upon their hearts, that they, as it were, half open unto Christ, like Agrippa, that said to Paul, 'Thou almost persuadest me to be a Christian,' Acts 26:28. So Herod 'did many things, and he heard gladly,' Mark 6:20. They are half open, seem to open, but are not effectually converted. But at last they see, that further yielding will not stand with that which they resolve not to part with, their lusts, their present condition, that they make their God, and their heaven. Whereupon they shut the door again. When they have opened it a little to the motions of God's Spirit, they dare give no further way, because they cannot learn the first lesson in Christ's school, to deny themselves and take up their cross.
如果你们作为听众不重视基督在神所指定的世界管理事工中的甜美声音，那么你们要知道有一种声音是你们无法摆脱的。那是审判日的决绝声音，当他说：“你们这被咒诅的人，进入那为魔鬼和他的使者所预备的永火里去吧。”（马太福音 25:30）。而那位喜欢被称为“垂听祷告的神”（诗篇 65:2）的上帝将不会垂听你们，反而说：“转耳不听律法的，他的祷告也为可憎。”（箴言 28:9）。令人悲伤的是，那位创造我们并在事工中吸引我们的上帝，他以他的爱的各种证据追随我们，并且在事工中加添了他灵的许多甜美感动，他竟然喜欢毁灭他的受造物，并不能忍受看到他们，“你们这被咒诅的人，进入那为魔鬼和他的使者所预备的永火里去吧。”（马太福音 25:41）。在教会中几乎没有人不曾被基督吸引过，他在许多人身上开启了他们的理解，并在他们的心上敲门，他们就像阿格里帕一样，对保罗说：“你几乎劝服我作基督徒了。”（使徒行传 26:28）。 所以希律“做了许多事情，他也乐意听”，马可福音 6:20。他们半开着，似乎要开启，但并没有真正转变。但最后他们看到，进一步的让步与他们决心不愿放弃的欲望、现状以及他们视为神和天堂的东西不相符。因此，他们再次关上了门。当他们为上帝的灵感稍微打开门时，他们不敢再进一步，因为他们无法学会基督学校的第一课，就是否认自己并背起十字架。

This is an undoubted conclusion. Our blessed Saviour giveth such means and motions of his Spirit to the vilest persons in the church, that their own hearts tell them, they have more means and sweeter motions than they yield to, and that the sentence of condemnation is not pronounced upon them for merely not knowing of Christ, but upon some grounds of rebellion, in that they go not so far as they are provoked,* and put on† by the Spirit of God. They resist the Holy Spirit. There can be no resistance where there is not a going beyond the desire and will of him whom he resisteth, Acts 7:51. A man doth not resist, when he gives way as far as he is moved. There is no wicked man in the church, that gives so much way as he is moved and stirred to by the Spirit and word of God.
这是一个毋庸置疑的结论。我们的救主赐予教会中最卑劣的人以他的圣灵的方式和动力，以至于他们自己的心告诉他们，他们拥有比他们所表现出的更多的方式和更甜美的动力，并且对他们并非仅仅因为不认识基督而宣判了定罪的判决，而是因为他们在某些反叛的基础上，没有走得比他们被上帝的圣灵所激励和推动的更远。他们抵挡了圣灵。如果没有超越他所抵挡的人的欲望和意愿，就不会有抵挡。使徒行传 7:51。当一个人按照他被推动的程度让步时，他并不是在抵抗。在教会中没有一个邪恶的人会按照他被上帝的圣灵和话语所感动和激发的程度让步。

Away then with these impudent, ungracious objections about God's decree for matter of election. Let us make it sure. And for any ill conceits that may rise in our hearts about that other of reprobation, let this damp them all, that in the church of God, he offers unto the vilest wretch so much means, with the motions of his Spirit, as he resisting, proves inexcusable; his own rebellion therefore being the cause of his rejection. Let men cease from cavilling; God hath that in their own breast, in the heart of every carnal man, which will speak for God against him, and stop his mouth that he shall be silent and speechless at the day of judgment, Mat. 22:12.
摒弃那些对上帝选举事项的傲慢、无礼的异议。让我们确保这一点。对于我们内心可能产生的关于拒绝的不良观念，让这一切都消散，因为在上帝的教会中，他向最卑劣的恶棍提供了如此多的机会，以及他的灵的感动，而他抗拒这些机会，证明他是无可推卸的；因此，他自己的叛逆是被拒绝的原因。让人们停止争辩；上帝在他们自己的内心，每个属肉体的人的内心中，有一种东西会为上帝辩护，使他们闭口无言，在审判的那一天，他们将默默无语，无话可说，太 22:12。

Thus we see that Christ doth condescend so low as to account it almost a part of his happiness to have our souls for a temple to dwell in, to rule there. Therefore he makes all this earnest suit, with strong expressions what he suffereth.
因此，我们看到基督降卑至如此之低，几乎将我们的灵魂作为他居住的殿堂，统治其中，视为他的幸福的一部分。因此，他以强烈的表达，表达了他所受的苦难，并提出了这一真诚的请求。

And since Christ bears this great and large affection to his poor church, it may encourage us to pray heartily for the same, and to spread before God the state thereof. Why, Lord? it is that part of the world that is thy sister, thy love, thy dove, thy undefiled; the communion with whom thou lovest above all the world besides. It is a strong argument to prevail with God. Therefore let us commend the state of the church at this time, or at any time, with this confidence. Lord, it is the church that thou lovest. They thought they prevailed much with Christ when they laboured to bring him to Lazarus, saying, 'Lord, he whom thou lovest is sick,' John 11:3. So say we, the church whom thou lovest, that is, thy only love, in whom thy love is concenterate, as it were, and gathered to a head, as though thou hadst no other love in the world but thy church, this thy love is in this state and condition. It is good to think of prevailing arguments; not to move God so much as our own hearts; to strengthen our faith to prevail with God, which is much fortified with the consideration of Christ's wondrous loving expression to his poor church. Then come to Christ, offer thyself, and he will meet thee. Are not two loving well-wishers well met? When thou offerest thyself to him, and he seeks thy love, will he reject thee when thou comest to him that seeks thy love, and seeketh it in this passionate, affectionate manner, as he doth? Therefore, be of good comfort. He is more willing to entertain us than we are to come to him.
既然基督对他贫穷的教会怀有如此伟大和深厚的感情，这就鼓励我们为此诚心祷告，并在上帝面前陈述教会的状况。为什么，主啊？因为这是你的姐妹，你的爱，你的鸽子，你的无瑕之物；与她的交流是你对世界上其他一切的爱之上。这是一个说服上帝的有力论据。因此，无论何时，让我们都怀着这种信心推荐教会的状况。主啊，这是你所爱的教会。他们认为当他们努力将拉撒路带到基督面前时，他们与基督的关系更加亲密，他们说：“主啊，你所爱的人病了。”（约翰福音 11:3）我们也这样说，你所爱的教会，也就是你唯一的爱，你的爱在其中集中，仿佛你在世上没有其他的爱，只有你的教会，你的爱正处于这种状态和状况。思考那些能够说服的论据是很好的；不仅仅是为了感动上帝，更是为了感动我们自己的心灵；加强我们的信心，以便能够说服上帝，而这信心在考虑到基督对他贫穷的教会表达的奇妙的爱时得到了很大的加强。 然后来到基督面前，献上自己，他会与你相遇。难道两个相爱的人不是相逢恰好吗？当你向他献上自己，他寻求你的爱，当你来到他面前，他会拒绝你吗？他会以这种充满激情和深情的方式寻求你的爱吗？因此，要坚定信心。他更愿意接纳我们，胜过我们愿意去找他。

And for those that have relapsed any kind of way, let them not be discouraged to return again to Christ. The church here was in a drowsy, sleepy estate, and used him unkindly; yet he is so patient, that he waits her leisure, as it were, and saith, 'Open to me, my sister, my love,' &c. Thomas was so untoward, that he would not believe, 'unless he did see the print of the nails,' &c., in Christ's body. Yet Christ was so gracious as he condescendeth to poor Thomas, John 20:27. So to Peter after he was fallen, Mark 16:7, and to the church after backsliding.
对于那些以任何方式复发的人，让他们不要灰心，再次归向基督。这里的教会处于昏昏欲睡的状态，并对他不友善；然而他非常耐心，等待她的空闲时间，如同说：“我的妹妹，我的爱人，给我开门。”托马斯非常倔强，除非他亲眼看到基督身上的钉痕，否则不会相信。然而基督如此宽容，屈尊应托马斯的要求（约翰福音 20:27）。同样，他也宽恕了彼得在跌倒后（马可福音 16:7），以及教会在背道后。

'Open to me, my sister,' &c. Hence observe further,
“对我敞开大门，我的姐妹”，等等。因此进一步观察，

That Christ hath never enough of his church till he hath it in heaven, where are indeed the kisses of the spouse, and of Christ. In the mean while 'Open, open,' still. Christ had the heart of the spouse in some measure already; but yet there were some corners of the heart that were not so filled with Christ as they should be. He was not so much in her understanding, will, joy, delight, and love, as he would be. Therefore, open thy understanding more and more to embrace me, and divine truths that are offered thee. Open thy love to solace me more and more. For God in Christ, having condescended to the terms of friendship, nay, to intimate terms of friendship in marriage with us; therefore* the church in her right temper, hath never enough of Christ, but desires further union, and communion still. It being the description of the people of God, that 'they love the appearance of Christ,' 2 Tim. 4:8; Rev. 22:20, as they loved his first appearance, and waited for 'the consolation of Israel,' Luke 2:25; so they love his second appearing, and are never quiet, till he comes again in the flesh, to consummate the marriage begun here. So Christ also he is as desirous of them, yea, they are his desires that breed their desires. 'Open to me, my sister, my love, my dove,' &c. Again his love and pity moves him to desire further to come into us. Christ knows what is in our hearts. If he be not there, there is that that should not be there. What is in the brain where Christ is not? A deal of worldly projects, nothing worth. What is in our joy if Christ be not there? Worldly joy, which cleaves to things worse than itself. If a man were anatomised, and seen into, he would be ashamed of himself, if he did see himself. Christ therefore, out of pity to our souls, would not have the devil there. Christ knows it is good for our souls to give way to him, therefore he useth all sweet allurements, 'Open to me, my sister, my love,' &c. Christ hath never his fill, till he close with the soul perfectly; so that nothing be in the soul above him, nothing equal to him. Therefore 'Open, open,' still.
直到基督将教会带到天堂，他才会满足。在那里，配偶和基督真正相互亲吻。与此同时，“打开，打开”，不断地。基督已经在某种程度上拥有了配偶的心，但是还有一些角落的心没有被基督充满，如他本应该。他在她的理解、意愿、喜悦和爱中并不如他所愿。因此，打开你的理解，越来越多地拥抱我和提供给你的神圣真理。打开你的爱，越来越多地安慰我。因为上帝在基督里降卑到友谊的条件，甚至是与我们结婚的亲密条件；因此，教会在她正确的状态下，对基督永远不会满足，而是渴望进一步的联合和交流。这是神的子民的描述，他们“爱基督的显现”（提摩太后书 4:8；启示录 22:20），就像他们爱他的第一次显现一样，并且等待“以色列的安慰”（路加福音 2:25）；所以他们爱他的第二次显现，并且直到他再次以肉身来完成在这里开始的婚姻，他们永远不会安宁。 所以基督也渴望他们，是的，他们的渴望孕育了他们的渴望。“打开给我，我的姐妹，我的爱人，我的鸽子”，等等。再次，他的爱和怜悯促使他渴望进一步进入我们。基督知道我们心中的所思所想。如果他不在那里，就会有不该在那里的东西。如果基督不在脑海中，那里会有什么？一堆世俗的计划，一无是处。如果基督不在我们的喜乐中，那里会有什么？世俗的喜乐，依附于比自身更糟糕的事物。如果一个人被解剖并被看透，他会为自己感到羞愧，如果他看到自己。因此，基督出于对我们灵魂的怜悯，不愿让魔鬼在那里。基督知道让他进入我们的灵魂对我们的灵魂有益，因此他使用所有甜蜜的诱惑，“打开给我，我的姐妹，我的爱人”，等等。基督直到与灵魂完全合一才满足；所以灵魂中没有任何超越他的东西，没有任何与他相等的东西。因此，仍然“打开，打开”。

Again, he sets down, to move the church the more to open to him, the inconveniences that he endured, 'My head is filled with dew,' &c. Wherein ho shews what he suffered, which sufferings are of two sorts: in himself; in his ministers. In himself, and in his own blessed person, what did he endure! What patience had he in enduring the refractory spirits of men, when he was here! How many indignities did he digest in his disciples after their conversion! Towards his latter end, his head was not only filled with the drops, but his body filled with drops of blood. Drops of blood came from him, because of the anguish of his spirit, and the sense of God's wrath for our sins. Upon the cross, what did he endure there! That sense of God's anger there, was only for our sins. 'My God, my God, why hast thou forsaken me?' Mat. 27:46. What should we speak of his going up and down doing good, preaching in his own person, setting whole nights apart for prayer! And then for what he suffers in his ministers. There he knocks, and saith, 'Open,' in them. And how was he used in the apostles that were after him, and in the ministers of the church ever since! What have they endured! for he put a spirit of patience upon them. And what indignities endured they in the primitive church, that were the publishers of the gospel! Those sweet publishers thereof, drawing men to open to Christ, were killed for preaching. So cruel is the heart, that it offereth violence to them that love them most, that love their souls. And what greater love than the love of the soul! Yet this is the Satanical temper and disposition of men's hearts. They hate those men most, that deal this way most truly and lovingly with them. It is not that the gospel is such an hard message. It is the word of reconciliation, and the word of life; but the heart hates it, because it would draw men from their present condition; and 'therefore condemnation is come into the world, in that men hate the light, because their works are evil,' John 3:19. Is there anything truly and cordially hated but grace? and are any persons heartily and cordially hated in the world so much as the promulgers and publishers of grace, and the professors of it? because it upbraids most of all, and meddles with the corruptions of men, that are dearer to them than their own souls.
再次，他写下来，为了让教会更加向他敞开，他所忍受的不便之处，“我的头被露水浸湿”，等等。在这里，他展示了他所遭受的痛苦，这些痛苦有两种：在他自己身上；在他的仆人身上。在他自己身上，他忍受了什么！当他在这里的时候，他忍受了人们桀骜不驯的精神，他有多么耐心！在他的门徒归信后，他忍受了多少侮辱！在他生命的最后阶段，他的头不仅被露水浸湿，他的身体也被血滴所浸透。血滴从他身上流出，是因为他的灵魂的痛苦和对上帝因我们的罪而发怒的感觉。在十字架上，他在那里忍受了什么！那里对上帝的愤怒的感觉，仅仅是为了我们的罪。“我的神，我的神，你为什么离弃我？”（马太福音 27:46）。我们应该说他四处行善，亲自传道，整夜为祷告而分出时间！然后是他在他的仆人身上所受的苦难。他在他们里面敲门，并说：“敞开”。他在他之后的使徒和教会的仆人中是如何被对待的！他们忍受了什么！ 因为他使他们具有耐心的精神。在原始教会中，那些传扬福音的人忍受了多少侮辱！那些甜蜜地传扬福音，引导人们向基督敞开心扉的人，却因传道而被杀害。人的心是如此残忍，它对那些最爱他们、最关心他们灵魂的人施以暴力。还有什么比关爱灵魂更伟大的爱呢！然而，这是人心中撒旦的性情和倾向。他们最恨那些真实而充满爱心地对待他们的人。并不是福音如此艰深难懂。它是和解的话语，是生命的话语；但人的心却憎恨它，因为它会引导人们离开他们目前的状态；'因为人爱黑暗胜过光明，定罪就临到世人，因为他们的行为是恶的'（约翰福音 3:19）。除了恩典，还有什么是真心真意地被憎恨的呢？在世界上，有谁被如此真心真意地憎恨，像是传扬和宣扬恩典的人，以及信仰恩典的人？因为它最多地责备并干涉人的腐败，而这些腐败对他们来说比自己的灵魂更重要。

Now, what patience is there in Christ to suffer himself in his messengers, and his children to be thus used! Nor it is not strange to say that Christ stands thus in his ministers; for it is said, 'That Christ by his Spirit preached in the days of Noah, to the souls now in prison,' 1 Pet. 3:19. Christ preached in Noah's time, before he was incarnate, much more doth he preach now. And as he was patient then to endure the old world, unto whom Noah preached a hundred and twenty years; so he is patient now in his ministers to preach still by the same Spirit, even to us still, and yet the entertainment in many places is, as Paul complains, 'Though the more I love you, yet the less I am beloved of you,' 2 Cor. 12:15.
现在，基督在他的使者和他的子民身上忍耐自己，这是何等的耐心！说基督在他的仆人中站立并不奇怪；因为经上说：“基督曾在挪亚预传，等候神容忍的时候，当时进入方舟的不多，只有八个人得救，借着水过了洪水。”（彼得前书 3:19）基督在挪亚的时代传道，尚未成肉身，现在更加传道。他当时忍耐了旧世界，挪亚向他们传道了一百二十年；现在他在他的仆人中仍然忍耐，仍然借着同一的圣灵向我们传道，然而在许多地方，接待却如保罗所抱怨的：“我虽然多多地爱你们，却被你们少少地爱。”（哥林多后书 12:15）

Use 1. Let these things move us to be patient towards God and Christ, if we be corrected in any kind, considering that Christ is so patient towards us, and to wait upon him with patience. How long hath he waited for our conversion! How long doth he still wait for the thorough giving up of our souls to him! Shall we think much, then, to wait a little while for him?
让这些事情激励我们对上帝和基督保持耐心，如果我们在某种程度上受到纠正，要考虑到基督对我们是如此耐心，并且要以耐心等候他。他等待我们的转变有多久！他还在等待我们彻底将灵魂献给他！那么，我们为他等待片刻会觉得很多吗？

Use 2. And let this Spirit of Christ strengthen us likewise in our dealing with others, as to bear with evil men, and as it is, 'to wait, if God will at any time give them repentance,' 2 Tim. 2:25, 26. Neither may we be so short-spirited, that if we have not an answer, presently to give over. We should imitate Christ here. Never give over as long as God continues life with any advantage and opportunity to do good to any soul. Wait, if God at any time will give them grace. 'Open to me, my sister, my love,' &c.
使用 2。让基督的圣灵同样在我们与他人打交道时加强我们，容忍邪恶的人，并且“等待，如果上帝愿意给他们悔改”，提摩太后书 2:25, 26。我们也不应该如此气馁，如果我们没有答案，就立即放弃。我们应该在这里效仿基督。只要上帝继续给予生命和机会去善待任何灵魂，就不要放弃。等待，如果上帝愿意给他们恩典。“我的妹妹，我的爱，给我开门，等待。”

Use 3. Let this again work upon us, that our Saviour Christ here would thus set forth his love, and his patience in his love, in bearing with us thus, under the resemblance of a silly suitor that comes afar off, and stands at the door, and knocks. That Christ should stoop thus in seeking the good of our souls, let this win and quicken our hearts with all readiness and thankfulness to receive him when he comes to work in our souls. Considering that Christ hath such a care of us by himself, his ministers, and the motions of his Spirit, who joins with his ministry, let not us therefore be careless of our own souls, but let it move our hearts to melt to him. The motives may be seen more in the particular compellations. 'Open to me, my sister, my love,' &c.
使用 3. 让我们再次思考，我们的救主基督在这里如此展示他的爱和耐心，以他容忍我们的样子，就像一个愚蠢的追求者从远处来到门前敲门。基督如此谦卑地寻求我们灵魂的福祉，让我们心存感激和准备好接纳他来在我们的灵魂中工作。考虑到基督通过他自己、他的仆人和他的圣灵的运动对我们如此关心，让我们不要对自己的灵魂漠不关心，而是让它感动我们的心融化给他。动机可以在具体的称呼中看到。“我的妹妹，我的爱人，给我开门”，等等。

'My sister.' This was spoken of before in the former verse. The church of God is Christ's sister and spouse. We are knit to him both by consanguinity and by affinity. The nearest affinity is marriage, and the nearest consanguinity is sister. So that there are all bonds to knit us to Christ. Whatsoever is strong in any bond, he knits us to him by it. Is there any love in an husband, a brother, a mother, a friend, in an head to the members? in anything in the world? Is there any love scattered in any relation, gather it all into one, and all that love, and a thousand times more than that, is in Christ in a more eminent manner. Therefore he styles himself in all these sweet relations, to shew that he hath the love of all. Will a sister shut out a brother, when the brother comes to visit her, and do her all good? Is this unkindness even in nature, to look strangely upon a man that is near akin, that comes and saith, 'Open to me, my sister?' If the sister should shut out the brother, were it not most unnatural? And is it not monstrous in grace, when our brother comes for our good, and in pity to our souls, to let him stand without doors? Remember that Christ hath the same affections, to account us brothers and sisters, now in heaven, as he had when he was upon the earth. For after his resurrection, saith he to his disciples, 'I go to my God, and to your God, to my Father, and to your Father,' John 20:17. He calls himself our brother, having one common Father in heaven, and one Spirit, and one inheritance, &c. This is a sweet relation. Christ being our brother, his heart cannot but melt towards us in any affliction. Joseph dissembled a while, out of politic wisdom, Gen. 42:7, seq., but because he had a brother's heart to Benjamin, therefore at last he could not hold, but melted into tears, though he made his countenance as though he had not regarded. So our Joseph, now in heaven, may seem to withdraw all tokens and signs of brotherly love from us, and not to own us; but it is only in show, he is our brother still. His heart, first or last, will melt towards his brethren, to their wonderful comfort. 'My sister,' &c.
"我的姐妹。”这在前一节中已经提到过。上帝的教会是基督的姐妹和配偶。我们与他既有血缘关系，又有亲缘关系。最近的亲缘关系是婚姻，最近的血缘关系是姐妹。所以有各种纽带将我们与基督联系在一起。无论任何纽带中有多么强大的爱，他都通过它将我们与他联系在一起。丈夫、兄弟、母亲、朋友、头与肢体之间有爱吗？世界上的任何事情中有爱吗？任何关系中有散布的爱，将其聚集在一起，所有的爱，比那还要多一千倍的爱，都以更显著的方式存在于基督中。因此，他用所有这些甜蜜的关系称呼自己，以显示他拥有所有人的爱。当兄弟来探望她并为她做好事时，姐妹会把兄弟拒之门外吗？这在本性上就是不友善的，对一个亲近的人看起来很奇怪，他来并说：“打开门，我的姐妹。”如果姐妹把兄弟拒之门外，这不是最不自然的吗？当我们的兄弟为了我们的利益，出于对我们灵魂的怜悯而来时，让他站在门外，这难道不是在恩典中怪异吗？ 记住，基督在天上时，对我们视同兄弟姐妹的感情与他在地上时一样。因为在他复活后，他对门徒说：“我要升到我的父那里去，也是你们的父；到我的神那里去，也是你们的神。”（约翰福音 20:17）他称自己为我们的兄弟，因为在天上我们有同一个父，同一个圣灵，同一个产业等等。这是一种甜蜜的关系。基督作为我们的兄弟，他的心在任何困苦中都会为我们感到悲痛。约瑟出于政治智慧曾经伪装了一段时间（创世记 42:7），但因为他对便雅悯有着兄弟般的心，所以最后他无法控制自己，流下了眼泪，尽管他表面上装作不在意。同样，我们在天上的约瑟可能会看似撤回对我们的兄弟之爱的所有迹象和标志，不承认我们；但这只是表面上的，他仍然是我们的兄弟。他的心，早晚会为他的弟兄们感到悲痛，给他们带来奇妙的安慰。“我的姐妹”，等等。

'My love.' That word we had not yet. It is worthy also a little standing on, for all these four words be, as it were, the attractive cords to draw the spouse, not only by shewing what he had suffered, but by sweet titles, 'My love, My dove.'
我的爱。这个词我们还没有。它也值得稍微停留一下，因为这四个词就像是吸引配偶的吸引绳索，不仅展示了他所受的苦难，还有甜蜜的称号，“我的爱，我的鸽子。”

What, had Christ no love but his spouse? Did his love go out of his own heart to her, as it were? It is strange, yet true. Christ's love is so great to his church and children, and so continual* to it, that his church and people and every Christian soul is the seat of his love. That love in his own breast being in them, they are his love, because he himself is there, and one with them, John 17:26.
基督难道只爱他的配偶吗？他的爱是从他自己的心中流出来的吗？这很奇怪，但却是真实的。基督对他的教会和子民的爱是如此伟大和持久，以至于他的教会、子民和每一个基督徒的灵魂都是他爱的对象。因为他自己在他们心中的爱，他们就是他的爱，因为他与他们合而为一，约翰福音 17:26。

He loves all his creatures. They have all some beams of his goodness, which he must needs love. Therefore he loves them as creatures, and as they be more or less capable of a higher degree of goodness; but for his church and children, they are his love indeed.
他爱他所有的创造物。它们都有他的善良的一些光芒，他必须爱他们。因此，他爱它们作为创造物，也爱它们因为它们更或者更少地能够拥有更高程度的善良；但对于他的教会和孩子们，它们才是他真正的爱。

Quest. But what is the ground of such love?
但是，这种爱的基础是什么？

Ans. 1. He loves them as he beholds them in his father's choice, as they are elected of God, and given unto himself in election. 'Thine they are, thou gavest them me,' John 17:6. Christ, looking on us in God's election and choice, loves us.
他爱他们，因为他在父亲的选择中看到了他们，因为他们是上帝所选中的，并且在选举中赐给了他自己。"他们是你的，你把他们给了我"，约翰福音 17:6。基督在上帝的选举和选择中看着我们，爱我们。

Ans. 2. Again, he loves us because he sees his own graces in us. He loves what is his in us. Before we be actually his, he loves us with a love of good will, to wish all good to us. But when we have anything of his Spirit, that our natures are altered and changed, he loves us with a love of the intimatest friendship, with the love of an head, husband, friend, and what we can imagine. He loves his own image. Paul saith 'that the wife is the glory of her husband,' 1 Cor. 11:7, because whatsoever is in a good husband, the wife expresseth it by reflection. So the church is the glory of Christ; she reflects his excellencies, though in a weak measure. They shew forth his virtues or praises, as Peter speaks, 1 Pet. 2:9. Thus he sees his own image in her, and the Holy Ghost in his church. He loves her, and these in her, so as whether we regard the Father or himself or his Spirit, the church is his love.
答案 2. 再次，他爱我们是因为他在我们身上看到了自己的恩典。他爱我们身上属于他的东西。在我们真正成为他的之前，他以善意的爱来爱我们，希望我们得到一切好处。但是当我们拥有他的灵性的时候，我们的本性发生了改变，他以最亲密友谊的爱来爱我们，以头、丈夫、朋友以及我们能够想象到的方式来爱我们。他爱他自己的形象。保罗说：“女人是男人的荣耀”（哥林多前书 11:7），因为一个好丈夫身上的一切，妻子通过反射来表达出来。所以教会是基督的荣耀；她反映出他的美德，尽管程度较弱。彼得说，他们彰显他的美德或赞美（彼得前书 2:9）。因此，他在她身上看到了自己的形象，圣灵在他的教会中。他爱她，也爱她身上的这些人，所以无论我们是关注父亲、他自己还是他的圣灵，教会都是他的爱。

Ans. 3. If we consider also what he hath done and suffered for her, we may well say the church is his love. Besides the former favours, not to speak of election, he choosed us before we were. In time he did choose us by actual election, by which he called us. We had an existence, but we resisted. He called us when we resisted. And then also he justified us, and clothed us with his own righteousness, and after feeds us with his own body. As the soul is the most excellent thing in the world, so he hath provided for it the most excellent ornaments. It hath food and ornaments proportionable. What love is this, that he should feed our souls with his own body, and clothe us with his own righteousness! 'He loved me,' saith Paul, Gal. 2:20. What was the effect of his love? 'He gave himself for me.' He gave himself, both that we might have a righteousness to clothe us with in the sight of God, and he gave himself that he might be the bread of life, 'My flesh is meat indeed, and my blood is drink indeed,' John 6:55. The guilty, the self-accusing soul feeds upon Christ dying for its sins. Again, Rev. 1:6, you have his love set forth, 'He loved us;' and how doth he witness it? 'He hath washed us with his own blood, and hath made us kings, and priests, &c. The like you have, 'He loved us, and gave himself a sweet sacrifice to God for us,' Eph. 5:2. When this world is at an end, we shall see what his love is. He is not satisfied till we be all in one place. What doth he pray for to his Father? 'Father, I will that those whom thou hast given me be with me where I am,' &c., John 17:24. Run through all the whole course of salvation, election, vocation, justification, glorification, you shall see his love in all of them. But it were an infinite argument to follow to shew the love of Christ, which is beyond all knowledge, Eph. 3:19; and it is too large for us to know all the dimensions of it, to see the height, breadth, depth, and length of it, which we should ever think, speak, and meditate of, because the soul is then in the most fit temper to serve, love, and glorify God, when it is most apprehensive of his great love.
答案 3. 如果我们考虑他为她所做和所受的苦难，我们可以说教会是他的爱。除了以前的恩惠，更不用说选举，他在我们之前选择了我们。在时间上，他通过实际的选举选择了我们，通过这个选举他召唤了我们。我们存在，但我们抵抗。他在我们抵抗时召唤了我们。然后他也使我们成为义人，并用他自己的公义来衣服我们，然后用他自己的身体来喂养我们。灵魂是世界上最优秀的东西，所以他为它提供了最优秀的装饰品。它有适当的食物和装饰品。这是怎样的爱，他应该用自己的身体来喂养我们的灵魂，并用自己的公义来衣服我们！保罗说：“他爱我”，加拉太书 2:20。他的爱的效果是什么？“他为我舍了自己。”他舍了自己，既是为了让我们在上帝面前有一件衣服，也是为了成为生命的粮食，“我的肉真是可吃的食物，我的血真是可喝的饮料”，约翰福音 6:55。有罪的、自我指责的灵魂以基督为其罪而死而进食。再者，启示录 1:6，你们看到他的爱被描述出来，“他爱我们”；他如何见证呢？ 他以自己的血洗净了我们，并使我们成为国王、祭司等等。同样，你们也有这样的经历，“他爱我们，并为我们献上了一种甜蜜的祭物，献给上帝”，以弗所书 5:2。当这个世界终结时，我们将看到他的爱是什么样的。他不满足于我们分散在不同的地方。他向父祈求什么？“父啊，我愿意你所赐给我的人与我同在，”约翰福音 17:24。穿越整个救恩的过程，选民、召唤、称义、荣耀，你将在其中看到他的爱。但要展示基督的爱是一个无限的论证，它超越了所有的认知，以弗所书 3:19；我们无法完全了解它的各个方面，无法看到它的高度、宽度、深度和长度，但我们应该时刻思考、言说和沉思，因为当灵魂最能理解他伟大的爱时，它才处于最适合事奉、爱和荣耀上帝的状态。

1. This phrase imports divers things. 1. That there is no saving love to any out of the church, which is his love. It is, as it were, confined in the church, as if all the beams of his love met in that centre, as we see when the beams of the sun meet in a glass, they burn, because many are there united. So in the church all his love doth meet.
这个短语涵盖了多种事物。1. 在教会之外，没有对任何人的挽救之爱，这是他的爱。它就像被限制在教会中一样，就像我们看到太阳的光束在玻璃中汇聚时，它们会燃烧，因为有很多光束在那里汇聚。所以在教会中，他的所有爱都会汇聚。

2. Then the church is his love also, because whatsoever she hath or hopes for is from his love, and is nothing but his love. The church, as it is a church, is nothing but the love of Christ. That there is a church so endowed, so graced, so full of the hope of glory, it is out of his love.
然后教会也是他的爱，因为她所拥有和期望的一切都来自他的爱，而且只是他的爱。教会，作为教会，只是基督的爱。教会如此赋予、如此蒙恩、如此充满荣耀的希望，都是出于他的爱。

And for the properties of it. (1.) It is a free love, a preventing love. He loved us before ever we could love him. He loved us when we resisted him, and were his enemies.
关于它的特性。(1.) 这是一种自由的爱，一种预防性的爱。他在我们还不能爱他之前就爱我们了。他在我们抵抗他、成为他的敌人时就爱我们。

(2.) It is a most tender love, as you have it in Isa. 49:15, 'Can a mother forget her sucking child? If she should, yet will not I forget thee. Thou art written on the palms of my hands,' &c. He hath us in his heart, in his eye, in his hand, in a mother's heart, and beyond it. He hath a tender eye and a powerful hand to maintain his church, Deut. 33:3.
（2）这是一种最温柔的爱，正如以赛亚书 49:15 所说，“妇人焉能忘记她吃奶的婴孩，不怜恤她所生的儿子？即或有忘记的，我却不忘记你。看哪，我将你铭刻在我掌上。”他将我们放在他的心中，他的眼中，他的手中，就像母亲的心一样，甚至超越母亲的心。他拥有温柔的眼睛和强大的手来维护他的教会，申命记 33:3。

(3.) It is a most transcendent and careful love. All comparisons are under it.
这是一种最卓越和细致的爱。所有比较都在其之下。

(4.) And it is a most intimate invincible love, that nothing could quench it. As we see here the church droopeth, and had many infirmities, yet she is Christ's love. So that the love of Christ is a kind of love that is unconquerable; no water will ever quench it; no sin of ours; no infirmity. So as it is very comfortable that the church considered under infirmities is yet the love of Christ. 'I sleep, but my heart waketh,' yet Christ comes with 'My love, my dove,' &c.
（4）这是一种最亲密无敌的爱，没有什么能够扑灭它。正如我们在这里看到教会衰弱，有许多弱点，但她是基督的爱。所以基督的爱是一种无法征服的爱；没有水能够扑灭它；没有我们的罪过；没有我们的弱点。因此，教会在弱点中被视为基督的爱是非常令人安慰的。‘我睡着了，但我的心醒着’，然而基督带着‘我的爱，我的鸽子’来了，等等。

Quest. But what, cannot Christ see matter of weakness, sinfulness, hatred, and dislike in the church?
但是，基督难道看不到教会中的软弱、罪恶、仇恨和不喜欢的事情吗？

Ans. Oh yes, to pity, help, and heal it, but not at all to diminish his love, but to manifest it so much the more. His love is a tender love, sensible of all things wherewith we displease him, yet it is so invincible and unconquerable, that it overcomes all. Again, he sees ill indeed in us, but he sees in us some good of his own also, which moves him more to love, than that that is ill in us, moves him to hate. For what he sees of ours, he sees with a purpose to vanquish, mortify, and eat it out. The Spirit is as fire to consume it. He is as water to wash it. But what he sees of his own, he sees with a purpose to increase it more and more, and to perfect it. Therefore he says, 'my love,' notwithstanding that the church was asleep.
答：是的，怜悯、帮助和治愈它，但绝不是为了减少他的爱，而是为了更加彰显他的爱。他的爱是一种温柔的爱，对我们得罪他的一切都敏感，但它是如此无敌和不可战胜，以至于能够战胜一切。此外，他确实看到我们的不好，但他也看到我们身上一些属于他自己的善良，这比我们身上的不好更能激发他的爱，而不是激发他的憎恨。因为他看到我们的一切，都是为了战胜、消除和摧毁它。圣灵就像火一样来消灭它。他就像水一样来洗净它。但他看到自己的一切，都是为了更加增加它，并使其更加完美。因此，他说：“我的爱”，尽管教会正在沉睡。

Use. This therefore serves greatly for our comfort, to search what good Christ by his Spirit hath wrought in our hearts; what faith, what love, what sanctified judgment, what fire of holy affections to him, and to the best things. O let us value ourselves by that that is good, that Christ hath in us. We are Christ's love notwithstanding we are sleepy. If we be displeased with this our state; that as Christ dislikes it, so if we by the Spirit dislike it, the matter is not what sin we have in us, but how we are affected to it. Have we that ill in us, which is truly the grief of our hearts and souls, which as Christ dislikes, so we abhor it, and would be purged, and rid of it; and it is the grief of our hearts and souls, that we cannot be better, and more lovely in Christ's eye! then let us not be discouraged. For Christ esteems of his church highly, even as his very love, even at that time when she was sleepy; and may teach us in time of temptation not to hearken to Satan, who then moves us to look altogether upon that which is naught in us, thereby to abate our love to Christ, and our apprehension of his to us. For he knows if we be sensible of the love of Christ to us, we shall love him again. For love is a kind of fire, an active quality, which will set us about glorifying God, and pulling down Satan's kingdom. As we say in nature, fire doth all; (what work almost can a man work without fire, by which all instruments are made and heated? &c.). So grace doth all with love. God first doth manifest to our souls his love to us in Christ, and quicken us by his Spirit, witnessing his love to us, wherewith he warms our hearts, kindles and inflames them so with love, that we love him again; which love hath a constraining, sweet violence to put us upon all duties, to suffer, to do, to resist anything. If a man be in love with Christ, what will be harsh to him in the world? The devil knows this well enough; therefore one of his main engines and temptations is to weaken our hearts in the sense of God's love and of Christ's. Therefore let us be as wise for our souls as he is subtle, and politic against them; as watchful for our own comfort, as he is to discomfort us, and make us despair. Let us be wise to gather all the arguments of Christ's love that we can.
使用。因此，这对我们的安慰非常有益，可以搜索基督的圣灵在我们心中所行的善事；我们的信仰、爱心、圣洁的判断、对他和最美好的事物的热情之火。哦，让我们以基督在我们身上所拥有的善事来评价自己。尽管我们困倦，我们仍然是基督的爱。如果我们对我们的状态感到不满意；正如基督不喜欢它，如果我们通过圣灵也不喜欢它，问题不在于我们内心有哪些罪恶，而是我们对它的态度如何。我们内心是否有那种真正使我们心灵悲伤的恶，正如基督所不喜欢的那样，我们也憎恶它，并且希望被净化、摆脱它；我们的心灵悲伤的是，我们不能变得更好，在基督的眼中更可爱！那么，让我们不要气馁。因为基督非常看重他的教会，甚至视为他的真爱，即使在她困倦的时候；并且在诱惑来临时，可以教导我们不要倾听撒旦，他会让我们完全看到我们内心的那些不好的东西，以此来减少我们对基督的爱和我们对他的理解。 因为他知道，如果我们能意识到基督对我们的爱，我们就会再次爱他。因为爱是一种火焰，一种积极的品质，它将使我们努力荣耀上帝，推翻撒旦的王国。就像我们在自然界中说的，火做一切事情；（几乎没有什么工作可以在没有火的情况下完成，所有的工具都是通过火制造和加热的）。同样，恩典通过爱做一切。上帝首先向我们的灵魂显明他在基督里对我们的爱，并且通过他的圣灵使我们复活，见证他对我们的爱，他用这爱温暖我们的心灵，点燃并燃烧我们的爱，以至于我们再次爱他；这种爱具有一种约束力和甜蜜的暴力，使我们去履行一切职责，忍受，行动，抵抗一切。如果一个人爱上基督，世界上什么对他来说会是艰难的呢？魔鬼非常清楚这一点；因此，他的主要手段和诱惑之一就是削弱我们对上帝的爱和基督的感知。因此，让我们对我们的灵魂像他对我们一样聪明，对他们采取巧妙的策略；像他对我们的不安和绝望一样警惕我们自己的安慰。让我们聪明地收集所有关于基督的爱的论据。

Quest. But how shall we know that Christ loves us in this peculiar manner?
但我们如何知道基督以这种特殊的方式爱我们呢？

Ans. 1. First, search what course he takes and hath taken to draw thee nearer unto him. 'He chastiseth every one that he loveth,' Heb. 12:6. Seasonable corections sanctified, is a sign of Christ's love; when he will not suffer us to thrive in sin; when we cannot speak nor do amiss; but either he lasheth us in our conscience for it, and by his Spirit checks us, or else stirs up others, one thing or other to make us out of love with sin.
首先，搜索他所学的课程，以及他为了使你更接近他而采取的行动。希伯来书 12:6 说：“他所爱的，他必管教。”适时的纠正是基督爱的标志；当他不允许我们在罪中茁壮成长时；当我们不能说或做错事时；他要么在我们的良心中责备我们，通过他的圣灵警告我们，要么激起他人做一些事情，使我们对罪恶失去爱意。

2. Again, we may gather Christ's love by this, if we have any love to divine things, and can set a great price upon the best things; upon the word, because it is Christ's word; upon grace, prizing the image of Christ, and the new creature. When we can set an high value upon communion with Christ, the sense of his love in our hearts, and all spiritual prerogatives and excellencies above all things, this is an excellent argument of Christ's love to us. Our love is but a reflection of his; and therefore if we have love to anything that is good, we have it from him first. If a wall that is cold become hot, we say, the sun of necessity must shine on it first, because it is nothing but cold stone of itself. So if our hearts, that are naturally cold, be heated with the love of divine things, certainly we may say, Christ hath shined here first; for naturally our hearts are of a cold temper. There is no such thing as spiritual love growing in our natures and hearts.
再次，如果我们对神圣的事物有任何的爱，并且能够对最好的事物给予很高的评价，比如对话语的爱，因为它是基督的话语；对恩典的爱，珍视基督的形象和新造的人。当我们能够高度珍视与基督的交通、感受他在我们心中的爱以及所有属灵的特权和卓越，这是基督对我们的爱的一个很好的证明。我们的爱只是他爱的一种反映；因此，如果我们对任何善事有爱，那么我们首先是从他那里得到的。如果一堵冷的墙变热了，我们会说，太阳必须先照射到它上面，因为它本身只是冷的石头。所以，如果我们本性冷漠的心被对神圣事物的爱所温暖，那么我们可以肯定地说，基督首先在这里照耀；因为我们的心在本性上是冷漠的。在我们的本性和心中，是没有属灵的爱在生长的。

You have many poor souls helped with this, who cannot tell whether Christ love them or no; but this helps them a little, they can find undoubted arguments of their love to Christ, his image, and servants, and of relishing the word, though they find much corruption: and this their love to divine things tells them by demonstrations from the effects, that Christ loves them, because there is no love to divine and supernatural things without the love of Christ first. And the graces in our hearts, they are love tokens given to the spouse. Common favours he gives, as Abraham gifts to his servants and others, but special gifts to his spouse. If therefore there be any grace, a tender and soft heart, a prizing of heavenly things, love to God's people and truth, then we may comfortably conclude Christ loves us; not only because they are reflections of God's love, but because they are jewels and ornaments that Christ only bestows upon his spouse; and not upon reprobates, such precious jewels as these, John 15:15.
你帮助了许多贫苦的灵魂，他们无法判断基督是否爱他们；但这对他们有所帮助，他们可以找到确凿的证据证明他们对基督的爱，他的形象和仆人的爱，并且对上帝的话语有所品味，尽管他们发现自己有很多腐败：而他们对神圣事物的爱通过效果的证明告诉他们，基督爱他们，因为没有对神圣和超自然事物的爱，就没有基督的爱。而我们心中的恩典，它们是给配偶的爱的象征。他给予普通的恩惠，就像亚伯拉罕给他的仆人和其他人的礼物一样，但给配偶的是特别的礼物。因此，如果有任何恩典，如柔软的心灵、珍视天上的事物、对上帝的子民和真理的爱，那么我们可以安心地得出结论，基督爱我们；不仅因为它们是上帝爱的反映，而且因为它们是基督只赐予他的配偶的珠宝和装饰品；而不是给被弃绝者，像约翰福音 15:15 中的这些珍贵的珠宝。

3. By discovering his secrets to us, Ps. 25:14, for that is an argument of love. Doth Christ by his Spirit discover the secret love he hath borne to us before all worlds? Doth he discover the breast of his Father, and his own heart to us? This discovery of secret affections, of entire love, sheweth our happy state. For that is one prerogative of friendship, and the chiefest discovery of secrets, when he gives us a particular right to truths, as our own, that we can go challenge them, these are mine, these belong to me, these promises are mine. This discovery of the secret love of God, and of the interests we have in the promises, is a sign that Christ loves us, and that in a peculiar manner we are his love.
通过向我们揭示他的秘密，诗篇 25:14，因为这是爱的证明。基督是否通过他的圣灵向我们揭示了他在万世之前对我们怀有的秘密爱？他是否向我们揭示了他父亲的胸怀和自己的心灵？这种对秘密感情的揭示，对完全的爱的揭示，显示了我们幸福的状态。因为这是友谊的特权，也是揭示秘密的最重要的方式，当他给予我们特定的真理权利，作为我们自己的，我们可以去主张它们，这些是我的，这些属于我，这些应许是我的。对上帝的秘密爱和我们在应许中的利益的揭示，是基督爱我们的一个迹象，也是我们以特殊方式是他的爱的迹象。

Use 1. Let us be like our blessed Saviour, that where we see any saving goodness in any, let us love them; for should not our love meet with our Saviour's love? Shall the church of God be the love of Christ, and shall it be our hatred? Shall a good Christian be Christ's love, and shall he be the object of my hatred and scorn? Can we imitate a better pattern? O let us never think our estate to be good, except every child of God be our love as he is Christ's love. Can I love Christ, and cannot I love* him in whom I see Christ? It is a sign that I hate himself, when I hate his image. It is to be wondered at that the devil hath prevailed with any so much, as to think they should be in a good estate, when they have hearts rising against the best people, and who, as they grow in grace, so they grow in their dislike of them. Is here the Spirit of Christ?
使用 1. 让我们像我们的救主一样，当我们看到任何人的拯救善行时，让我们爱他们；因为我们的爱难道不应该与我们救主的爱相遇吗？上帝的教会难道不是基督的爱吗？难道我们应该憎恨它吗？一个好的基督徒是基督的爱，难道他应该成为我憎恨和嘲笑的对象吗？我们能模仿一个更好的榜样吗？哦，让我们永远不要认为我们的境况是好的，除非每一个上帝的儿女都是我们的爱，就像他是基督的爱一样。我能爱基督，难道我不能爱那些我看到基督的人吗？当我憎恨他的形象时，这是我憎恨他自己的迹象。令人惊讶的是，魔鬼已经成功地让一些人认为他们的境况是好的，当他们的心对最好的人产生敌意，并且随着他们在恩典中的增长，他们对他们的不喜欢也在增长。这里有基督的灵吗？

Use 2. And let them likewise be here reproved that are glad to see any Christian halt, slip, and go awry. The best Christians in the world have that in part, which is wholly in another man; he hath flesh in him. Shall we utterly distaste a Christian for that? The church was now in a sleepy condition, and yet, notwithstanding, Christ takes not the advantage of the weakness of the church to cashier,* and to hate her, but he pities her the more, and takes a course to bring her again into a good state and condition. Let us not therefore be glad at the infirmities and failings of any, that discover any true goodness in them. It may be our own case ere long. It casts them not out of Christ's love, but they dwell in his love still; why should we then cast them out of our love and affections? Let them be our loves till, as they are the love of Christ, notwithstanding their infirmities.
使用 2。让那些乐于看到任何基督徒跌倒、滑倒和走错路的人也受到谴责。世界上最好的基督徒在某种程度上也有别人完全拥有的东西；他们有肉体。我们应该因此完全厌恶一个基督徒吗？教会现在处于沉睡状态，然而，尽管如此，基督并没有利用教会的软弱来解雇她，憎恨她，而是更加怜悯她，并采取措施使她重新恢复良好的状态和条件。因此，我们不应该为任何人的软弱和过失而感到高兴，这些人展现出真正的善良。也许不久以后我们自己也会遇到同样的情况。这并不使他们脱离基督的爱，他们仍然住在他的爱中；那么为什么我们要将他们排除在我们的爱和感情之外呢？让他们成为我们的爱，就像他们是基督的爱一样，尽管他们有缺陷。

THE SEVENTH SERMON
第七篇布道

My love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night. I have put off my coat; how shall I put it on? I have washed my feet; and how shall I defile them?—CANT. 5:2, 3.
我的爱，我的鸽子，我的无瑕；因为我的头上满是露水，我的发丝沾满了夜晚的露珠。我已经脱下了我的外衣，我怎么能再穿上它呢？我已经洗过了我的脚，我怎么能再弄脏它们呢？—雅歌 5:2, 3。

THAT the life of a Christian is a perpetual conflicting, appears evidently in this book, the passages whereof, joined with our own experiences, sufficiently declare what combats, trials, and temptations the saints are subject unto, after their new birth and change of life; now up, now down, now full of good resolutions, now again sluggish and slow, not to be waked, nor brought forward by the voice of Christ, as it was with the church here. She will not out of her sleep to open unto Christ, though he call, and knock, and stand waiting for entrance. She is now desirous to pity herself, and needs no Peter to stir her up unto it (g). The flesh of itself is prone enough to draw back, and make excuses, to hinder the power of grace from its due operation in us. She is laid along, as it were, to rest her; yet is not she so asleep, but she discerns the voice of Christ. But up and rise she will not.
基督徒的生活是一个永恒的冲突，在这本书中明显地表现出来，其中的段落与我们自己的经历结合起来，足以说明圣徒在新生和生活改变之后所经历的战斗、试炼和诱惑；时而上升，时而下降，时而充满良好的决心，时而又懒散迟缓，不愿被基督的声音唤醒，也不愿被他呼叫和敲门等待进入。她不愿从睡梦中醒来向基督敞开大门，尽管他呼唤、敲门并等待进入。她现在渴望怜悯自己，不需要彼得来激励她（g）。肉体本身足够倾向于退缩、找借口，阻碍恩典在我们身上的正常运行。她躺下休息，但并不是真的睡着，她能听出基督的声音。但她不愿意起来。

Thus we may see the truth of that speech of our Saviour verified, 'That which is born of the flesh is flesh, and that which is born of the Spirit is spirit,' John 3:6. The flesh pulls her back: the Spirit would raise her up to open to Christ. He in the meanwhile makes her inexcusable, and prepares her by his knocking, waiting, and departing; as for a state of further humiliation, so for an estate of further exaltation. But how lovingly doth he speak to her!
这样我们可以看到我们救主所说的话得到了验证：“凡从肉身生的，就是肉身；凡从圣灵生的，就是圣灵。”（约翰福音 3:6）肉体拉着她往后退，而圣灵却要抬举她，使她向基督敞开。与此同时，他使她无可推诿，并通过他的敲门、等待和离去来准备她，既是为了更深的谦卑，也是为了更高的尊荣。但他是多么有爱地对她说话啊！

1. 'Open unto me, my love.' He calls her my love, especially for two respects; partly because his love was settled upon her. It was in his own breast, but it rested not there, but seated itself upon, and in the heart of his spouse, so that she became Christ's love. We know the heart of a lover is more where it loves than where it lives, as we use to speak; and indeed, there is a kind of a going out, as it were, to the thing beloved, with a heedlessness of all other things. Where the affection is in any excess, it carries the whole soul with it.
“敞开给我，我的爱。”他称她为我的爱，有两个特别的原因；一部分是因为他的爱已经定居在她身上。它存在于他自己的内心，但并不停留在那里，而是安顿在他妻子的心中，所以她成为了基督的爱。我们知道，一个恋人的心更多地在于他所爱的地方，而不是他所居住的地方，正如我们常说的；实际上，有一种对所爱之物的出走，对其他事物的不顾一切。当感情过于强烈时，它会带动整个灵魂。

2. But, besides this, when Christ saith my love, he shews, that as his love goes, and plants, and seats itself in the church, so it is united to that, and is not scattered to other objects. There are beams of God's general love scattered in the whole world; but this love, this exceeding love, is only fastened upon the church. And, indeed, there is no love comparable to this love of Christ, which is above the love of women, of father, or mother, if we consider what course he takes to shew it. For there could be nothing in the world so great to discover his love, as this gift, and gift of himself. And therefore he gave himself, the best thing in heaven or in earth withal, to shew his love. The Father gave him, when he was God equal with his Father. He loved his church, and gave himself for it. How could he discover his love better, than to take our nature to shew how he loved us? How could he come nearer to us, than by being incarnate, so to be bone of our bone, and flesh of our flesh; and took our nature to shew how he loved it, Eph. 5:30. Love draws things nearer wheresoever it is. It drew him out of heaven to the womb of the virgin, there to be incarnate; and, after that, when he was born not only to be a man, but a miserable man, because we could not be his spouse unless he purchased us by his death. We must be his spouse by a satisfaction made to divine justice. God would not give us to him, but with salving* his justice. What sweet love is it to heal us not by searing, or lancing, but by making a plaster of his own blood, which he shed for those that shed his, in malice and hatred. What a wondrous love is it, that he should pour forth tears for those that shed his blood! 'O Jerusalem, Jerusalem,' &c., Mat. 23:37; that he prayed for those that persecuted him, Luke 23:34; and what wondrous love is it now that he sympathiseth with us in heaven, accounting the harm that is done to the least member he hath, as done to himself! 'Saul, Saul, why persecutest thou me?' Acts 9:4, and that he should take us into one body with himself, to make one Christ, 1 Cor. 12:27. And he doth not content himself with anything he can do for us here, but his desire is, that we may be one with him more and more, and be for ever with him in the heavens, as you have it in that excellent prayer, John 17:24.
但是，除此之外，当基督说“我的爱”时，他表明他的爱如何进入、栽种和安置在教会中，因此它与教会结合在一起，而不是分散到其他对象。上帝的普遍爱在整个世界中散布着光芒；但是这种爱，这种超越一切的爱，只与教会紧密相连。实际上，没有任何爱可以与基督的这种爱相比，这种爱超越了妇女的爱、父亲的爱或母亲的爱，如果我们考虑他展示这种爱所采取的方式。因为世界上没有什么东西能够如此伟大地展示他的爱，如此伟大的礼物和他自己的奉献。因此，他给了自己，天上地下最好的东西，来展示他的爱。父亲在他还与父神平等的时候就给了他。他爱他的教会，并为之奉献了自己。他如何能更好地展示他的爱，而不是采取我们的本性来展示他是如何爱我们的呢？他如何能更接近我们，而不是通过成为道成肉身，成为我们的骨肉之躯，来展示他是如何爱我们的呢？爱无论在哪里，都会将事物拉近。 它将他从天堂带到了童贞女的子宫中，成为肉身；之后，他不仅仅是成为了一个人，而是一个可怜的人，因为我们只有通过他的死亡才能成为他的配偶。我们必须通过对神的公正做出的赎罪来成为他的配偶。上帝不会把我们给他，而是通过医治他的公正来给我们。多么甜蜜的爱，他不是通过烧灼或切割来治愈我们，而是用他自己的血制作了一块膏药，他为那些出于恶意和仇恨而流他血的人而流血。多么奇妙的爱，他为那些流他血的人流泪！“耶路撒冷啊，耶路撒冷”，等等，太 23:37；他为那些迫害他的人祈祷，路 23:34；现在他在天上与我们同情，把对他的最小肢体所受的伤害看作是对自己的伤害！“扫罗，扫罗，你为什么逼迫我？”徒 9:4，他把我们与自己合为一体，成为一个基督，林前 12:27。 他不满足于他在这里为我们所做的任何事情，而他的愿望是，我们与他越来越合一，并永远与他在天堂中同在，正如你在约翰福音 17:24 中所说的那样。

Use 1. Now this should stir us up to be fully persuaded of his love, that loves us so much. Christ's love in us, is as the loadstone to the iron. Our hearts are heavy and downwards of themselves. We may especially know his love by this, that it draws us upwards, and makes us heavenly minded. It makes us desire further and further communion with him. Still there is a magnetical attractive force in Christ's love. Wheresoever it is, it draws the heart and affections after it.
现在，这应该激励我们充分相信他的爱，他如此爱我们。基督的爱在我们内心中，就像磁铁对铁一样。我们的心本身是沉重和向下的。我们可以通过这一点特别知道他的爱，它将我们吸引向上，使我们心思向天。它使我们渴望与他进一步的交流。基督的爱中仍然有一种磁性的吸引力。无论它在哪里，它都会吸引心灵和情感跟随它。

Use 2. And we may know from hence one argument to prove the stability of the saints, and the immortality of the soul, because Christ calls the church his love. The want of love again, where it is entire, and in any great measure, is a misery. Christ therefore should suffer, if those he hath planted his love upon, whom he loves truly, either should fall away for ever, or should not be immortal for ever. Christ will not lose his love. And as it is an argument of persevering in grace, so is it of an everlasting being, that this soul of ours hath; because it is capable of the love of Christ, seeing there is a sweet union and communion between Christ and the soul. It should make Christ miserable, as it were, in heaven, the place of happiness, if there should not be a meeting of him and his spouse. There must therefore be a meeting; which marriage is for ever, that both may be for ever happy one in another, Hos. 2:20.
使用 2。我们可以从这里知道一个论据来证明圣徒的稳定性和灵魂的不朽性，因为基督称教会为他的爱。再次，如果完整或在任何很大程度上缺乏爱，那就是一种痛苦。因此，如果那些他种植了他的爱的人，他真正爱的人，要么永远背离，要么不会永远不朽，那么基督就会受苦。基督不会失去他的爱。正如它是坚持在恩典中的一个论据，它也是我们的灵魂永恒存在的一个论据；因为我们的灵魂有能力接受基督的爱，因为基督和灵魂之间有甜蜜的联合和交流。如果在幸福的天堂里，基督和他的配偶不能相遇，那将使基督在某种程度上感到痛苦。因此，必须有一个相遇；这个婚姻是永恒的，以便两者可以永远幸福地彼此相伴（何西阿书 2:20）。

Use 3. Let us often warm our hearts with the consideration hereof, because all our love is from this love of his. Oh the wonderful love of God, that both such transcendent majesty, and such an infinite love should dwell together. We say majesty and love never dwell together, because love is an abasing of the soul to all services. But herein it is false, for here majesty and love dwell together in the heart of one Christ, which majesty hath stooped as low as his almighty power could give leave. Nay, it was an almighty power that he could stoop so low and yet be God, keeping his majesty still. For God to become man, to hide his majesty for a while, not to be known to be God, and to hide so far in this nature as to die for us: what an almighty power was this, that could go so low and yet preserve himself God still! Yet this we see in this our blessed Saviour, the greatest majesty met with the greatest abasement that ever was, and all out of love to our poor souls. There was no stooping, no abasement that was ever so low as Christ was abased unto us, to want for a time even the comfort of the presence of his Father. There was an union of grace; but the union of solace and comfort that he had from him was suspended for a time, out of love to us. For he had a right in his own person to be in heaven presently. Now for him to live so long out of heaven, and ofttimes, especially towards his suffering, to be without that solace (that he might be a sacrifice for our sins), to have it suspended for a time, what a condescending was this? It is said, Ps. 113:6, that God stoops 'to behold the things done here below.' It is indeed a wondrous condescending, that God will look upon things below; but that he would become man, and out of love to save us, suffer as he did here, this is wondrous humility to astonishment! We think humility is not a proper grace becoming the majesty of God. So it is not indeed, but there is some resemblance of that grace in God, especially in Christ, that he should, to reveal himself, veil himself with flesh, and all out of love to us. The consideration of these things are wondrous effectual, as to strengthen faith, so to kindle love. Let these be for a taste to direct our meditations herein. It follows,
让我们经常以此为念，温暖我们的心灵，因为我们所有的爱都来自他的爱。哦，神奇的上帝之爱，如此超然的威严和无限的爱竟然能够共存。我们说威严和爱永远不会共存，因为爱是将灵魂降卑于一切服务的行为。但在这里，这是错误的，因为在基督的心中，威严和爱共同居住，这种威严低到了他全能的力量所能容许的地步。不仅如此，他能够低到如此地步，而仍然是上帝，这是一种全能的力量。上帝成为人，暂时隐藏他的威严，不被人知道他是上帝，甚至在这种本性中隐藏得如此之深，以至于为我们而死：这是多么全能的力量，能够如此低下，却仍然保持自己是上帝！然而，我们在我们的救主身上看到了这一点，最伟大的威严遭遇了有史以来最大的卑微，所有这一切都是出于对我们可怜的灵魂的爱。没有任何屈服，没有任何卑微能够像基督对我们的屈服那样低。他甚至在一段时间内失去了与父神同在的安慰。 有一种恩典的结合；但他从他那里得到的安慰和舒适的结合，出于对我们的爱而被暂时中断。因为他在自己的身上有权利立即进入天堂。现在，他在天堂之外生活这么久，而且经常，特别是在受苦时，没有那种安慰（为了我们的罪而成为牺牲），将其暂时中断，这是多么的谦卑呢？诗篇 113:6 说，上帝屈身“俯视下界的事”。这确实是一种奇妙的谦卑，上帝愿意看着下界的事情；但他愿意成为人，并出于爱而在这里受苦，这是令人惊讶的谦卑！我们认为谦卑不是一种适合上帝威严的恩典。确实如此，但在上帝中有一些谦卑的相似之处，特别是在基督里，他应该为了显露自己，用肉体遮蔽自己，所有这一切都是出于对我们的爱。考虑这些事情是非常有效的，既能加强信仰，又能点燃爱心。让这些成为一种引导我们沉思的味道。它跟随着

'My dove.' We know when Christ was baptized, the Holy Ghost appeared in the shape of a dove, Mat. 3:16, as a symbol of his presence, to discover thus much: (1.) That Christ should have the property and disposition of a dove. 'And be meek and gentle.' For indeed he became man for that end, to be 'a merciful Saviour.' 'Learn of me, for I am meek and lowly,' Mat. 11:28, 29. 'And I will not quench the smoking flax, nor break the bruised reed,' &c., Mat. 12:20, said he; and therefore the Spirit appeared upon him in the shape of a dove. As likewise, (2.) To shew what his office should be. For even as the dove in Noah's ark was sent out, and came home again to the ark with an olive branch, to shew that the waters were abated; so Christ was to preach deliverance from the deluge of God's anger, and to come with an olive leaf of peace in his mouth, and reconciliation, to shew that God's wrath was appeased. When he was born, the angels sung, 'Glory to God on high, on earth peace, and goodwill towards men,' Luke 2:14. Now, as Christ had the Spirit in the likeness of a dove; so all that are Christ's, the spouse of Christ, have the disposition of Christ. That Spirit that framed him to be like a dove, frames the church to be a dove; as the ointment that was poured on Aaron's head: it ran down upon the lowest skirts of his garments, Ps. 133:3.
我的鸽子。我们知道当基督受洗时，圣灵以鸽子的形象出现，马太福音 3:16，作为他的存在的象征，揭示了这么多：（1）基督应该具有鸽子的特性和性情。“要温柔谦卑。”因为他确实成为人，成为“仁慈的救主”。他说：“当学我的样式，我是温柔谦卑的。”马太福音 11:28, 29。“压伤的芦苇，他不折断；将残的灯火，他不吹灭。”马太福音 12:20，他这样说；因此，圣灵以鸽子的形象出现在他身上。同样，（2）显示他的职责应该是什么。因为就像挪亚方舟中的鸽子被放出去，又带着橄榄枝回到方舟，表明水已经退去一样；基督应该传讲从上帝的愤怒中解脱，并带着和平的橄榄枝和和解之言回来，表明上帝的愤怒已经平息。当他降生时，天使唱道：“荣耀归与上帝，在高天之上，地上平安，对人有善意。”路加福音 2:14。现在，正如基督以鸽子的样式拥有圣灵一样；所有属于基督的人，基督的配偶，都具有基督的性情。 那位塑造他像鸽子一样的灵，也塑造教会像鸽子一样；就像倒在亚伦头上的膏油：它流到他衣服的最低边缘，诗篇 133:3。

Now, the church is compared to a dove, partly for the disposition that is and should be in the church resembling that creature; and partly, also, for that the church is in a mournful suffering condition.
现在，教会被比作一只鸽子，部分是因为教会应该具有并且应该像那种生物一样的性情；另一部分也是因为教会处于悲伤的苦难状态。

I. For the like disposition as is found in a dove. There is some good in all creatures. There is no creature but it hath a beam of God's majesty, of some attribute; but some more than others. There is an image of virtue even in the inferior creatures. Wherefore the Scripture sends us to them for many virtues, as the sluggard to the ant, Prov. 6:6. And indeed we may see the true perfection of the first creation, the state of it, more in the creatures than in ourselves; for there is no such degeneration in any creature as there is in man.
我。对于鸽子所具有的相似性格。所有生物中都有一些好的东西。没有一种生物不具有上帝威严的光芒，某种属性；但有些比其他生物更多。甚至在较低级的生物中也有美德的形象。因此，圣经将我们引导到它们身上寻找许多美德，就像懒惰的人被引导到蚂蚁那里一样，箴言 6:6。实际上，我们可以从生物中看到第一次创造的真正完美状态，比从我们自己身上看到的更多；因为没有任何生物像人类那样堕落。

Now, that which in a dove the Scripture aims at, 1, we should resemble a dove in is, his meekness especially. The church is meek both to God and man, not given to murmurings and revengement. Meek: that is, 'I held my tongue without murmuring,' as it is in the psalm; 'I was dumb,' &c., Ps. 39:2: which is a grace that God's Spirit frames in the heart of the church, and every particular Christian, even to be meek towards God by an holy silence; and likewise towards men, to put on the 'bowels of meekness,' as we are exhorted, 'As the elect of God, put on the bowels of meekness and compassion,' &c., Col. 3:12. Hereby we shall shew ourselves to be Christ's, and to have the Spirit of Christ. And this grace disposeth us to a nearer communion with God than other graces. It is a grace that God most delights in, and would have his spouse to be adorned with, as is shewed, 1 Pet. 3:4, where the apostle tells women, it is the best jewel and ornament that they can wear, and is with God of great price. Moses, we read, was a mighty man in prayer, and a special means to help and fit him thereunto, was because he was the meekest man on earth, Num. 12:3; and therefore, 'seek the Lord, seek meekness,' Zeph. 2:3; and it fits a man for communion with God, 'for God resisteth the proud, and giveth grace to the meek and humble,' 1 Pet. 5:5. It is a grace that empties the soul of self-conceit, to think a man's self unworthy of anything, and so makes it capacious, low, and fit for God to fill with a larger measure of his Spirit. It takes away the roughness and swelling of the soul, that keeps out God and grace. Therefore in that grace we must especially be like this meek creature, which is no vindictive creature, that hath no way to revenge itself.
现在，圣经中所追求的鸽子的特质，我们应该在其中与鸽子相似，尤其是他的温柔。教会对上帝和人都是温柔的，不会抱怨和报复。温柔：就是“我默默无言”，正如诗篇所说，“我闭口不言”，诗 39:2：这是上帝的圣灵在教会和每个基督徒的心中塑造的一种恩典，即对上帝保持圣洁的沉默；同样地，对待人也要“穿上温柔的心肠”，正如我们被劝告的，“作为神的选民，穿上温柔和怜悯的心肠”，歌罗西书 3:12。通过这样做，我们将显示自己是属于基督的，并且拥有基督的灵。这种恩典使我们更亲近上帝。这是上帝最喜悦的恩典，他希望他的伴侣装饰自己，正如彼得前书 3:4 所示，使徒告诉妇女，这是她们可以佩戴的最好的珠宝和装饰品，对上帝来说是非常宝贵的。我们读到，摩西是一个祈祷的大能者，而帮助和使他适应这一点的特殊手段，是因为他是地上最温柔的人，民数记 12:3；因此，“寻求耶和华，寻求温柔”，西番雅书 2:3；它使人适合与上帝交流，“因为上帝抵挡骄傲的人，赐恩给温柔和谦卑的人”，彼得前书 5:5。这是一种使灵魂摆脱自负的恩典，认为自己不值得任何东西，因此使其变得宽广、低下，适合上帝用更多的圣灵充满。它消除了灵魂的粗糙和肿胀，使上帝和恩典得以进入。因此，在这种恩典中，我们必须特别像这只温顺的生物，它不是一种报复的生物，没有办法报复自己。

Again, 2, it is a simple creature, without guile. It hath no way to defend itself, but only by flight. There is a simplicity that is sinful, when there is no mixture of wisdom in it. There is a simplicity, that is, a pure simplicity; and so God is simple, which simplicity of God is the ground of many other attributes. For thereupon he is eternal, because there is nothing contrary in him; there is no mixture in him of anything opposite. So that is a good simplicity in us, when there is no mixture of fraud, no duplicity in the soul. 'A double-hearted man is inconstant and unstable in all his ways,' James 1:8. Now simplicity, as it is a virtue, so we must imitate the dove in it; for there is a sinful, dove-like silliness. For, Hos. 7:11, Ephraim is said there to be 'like a silly dove without heart; they call to Egypt, they go to Assyria.' There is a fatal simplicity, usually going before destruction, when we hate those that defend us, and account them enemies, and rely more upon them that are enemies indeed than upon friends. So it was with Ephraim before his destruction: 'He was a silly dove without heart; he called to Egypt, and went to Assyria,' false friends, that were enemies to the church of God; yet they trusted them more than God or the prophets. Men have a world of tricks to undermine their friends, to ruin them, and to deserve ill of those that would with all their hearts deserve well of them, when yet in the mean time they can gratify the enemy, please them, and hold correspondence with them, as here Ephraim did. 'Ephraim is a silly dove,' &c. This, therefore, is not that which we must aim at, but to be simple and children concerning evil, but not in ignorance and simplicity that way.
再说一次，2，它是一个简单的生物，没有诡计。它没有其他防御方式，只能逃跑。当其中没有智慧的混合时，有一种是罪恶的简单。有一种简单，即纯粹的简单；上帝也是简单的，上帝的简单是许多其他属性的基础。因此，他是永恒的，因为他内部没有相反的东西；他内部没有任何相反的混合。所以当我们的灵魂中没有欺诈的混合，没有两面派时，这是我们的一种良好的简单。雅各的书 1:8 说：“心怀二意的人在他一切所行的事上都是不稳定的。”现在，简单既是一种美德，我们也必须在其中效仿鸽子；因为有一种罪恶的、像鸽子一样的愚蠢。因为在何西阿书 7:11 中，以法莲被称为“像一个没有心的愚蠢的鸽子；他们呼喊埃及，他们去亚述。”通常在毁灭之前会有一种致命的简单，当我们憎恨那些保护我们的人，把他们当作敌人，并更依赖那些实际上是敌人的人而不是朋友。 所以以法莲在他毁灭之前就是这样的：“他是一只愚蠢的鸽子，没有心思；他呼喊埃及，去了亚述”，这些是对上帝教会的敌人的虚假朋友；然而他们更相信他们，而不是上帝或先知。人们有很多手段来破坏他们的朋友，毁灭他们，并对那些全心全意希望得到他们好处的人不利，然而与此同时，他们可以取悦敌人，讨好他们，并与他们保持联系，就像以法莲在这里所做的一样。“以法莲是一只愚蠢的鸽子”，等等。因此，我们不应该追求这样的目标，而是要在恶事上保持纯真和孩子般的心态，但不是无知和简单地这样做。

3. Again, this creature is a faithful creature. That is mainly here aimed at. It is faithful to the mate. So the Christian soul, by the Spirit of God, it is made faithful to Christ, it keeps the judgment chaste, is not tainted with errors and sins. He keeps his affections chaste likewise, sets nothing in his heart above Christ. 'Whom hath he in heaven but him, and what is there in earth he desires beside him?' Ps. 73:25. You know in the Revelation, the spouse of Christ is brought in like a virgin contracted, but the Romish Church like a whore. Therefore the church of God must take heed of the Roman Church, for that is not a dove. We must be virgins, who must keep chaste souls to Christ, as you have it—'Those that follow the Lamb wheresoever he goeth, they have not defiled themselves with women,' Rev. 14:4. The meaning is spiritual, namely, that they have not defiled themselves with idolatry and spiritual fornication; they have chaste hearts to Christ. So in this respect they resemble the dove. These, therefore, that draw away from the love of religion to mixture, to be meretrices* and harlots in religion, they are not Christ's doves. As far as they yield to this, it is an argument that they have false hearts. Christ's church is a dove. She keeps close and inviolate to him.
再说一遍，这个生物是一个忠诚的生物。这主要是针对这一点的。它对伴侣忠诚。所以基督徒的灵魂，通过上帝的圣灵，对基督忠诚，保持纯洁的判断，不被错误和罪恶所玷污。他也保持他的感情纯洁，心中没有比基督更重要的东西。诗篇 73:25 说：“除你以外，在天上我有谁呢？除你以外，在地上我也没有所爱慕的。”你们知道，在启示录中，基督的新娘被描绘成一位订婚的处女，而罗马教会则像妓女一样。因此，上帝的教会必须谨防罗马教会，因为那不是一只鸽子。我们必须是处女，要将纯洁的灵魂献给基督，正如经上所说：“这些人是跟随羔羊到哪里去的，他们在人间是没有玷污的。”启示录 14:4。这是指他们没有被拜偶像和属灵的淫乱所玷污，他们对基督有纯洁的心。所以在这方面，他们像鸽子一样。因此，那些背离宗教之爱，去追求混合，成为宗教的妓女和淫妇的人，他们不是基督的鸽子。 只要他们屈服于此，这就是他们心怀虚伪的证据。基督的教会是一只鸽子。她紧密地依附于他，不可侵犯。

4. Again, this creature is of a neat disposition. It will not lodge where it shall be troubled with stench, and annoyed that way; and likewise feeds neatly on pure grain; not upon carrion, as you see in the ark, when the raven was sent out it lights upon carrion, of which there was then plenty, and therefore never came into the ark again, Gen. 8:7. But the dove, when she went out, would not light upon carrion or dead things; and so finding no fit food, came back again to the ark. So the Christian soul in this respect is like a dove, that will not feed upon worldly carrion, or sinful pleasures, but upon Christ and spiritual things. The soul of a carnal and a natural man useth to feed upon dust, earth and earthly things. When the soul of a true Christian, that hath the taste of grace, feeds neatly, it will not feed on that which is base and earthly, but upon heavenly and spiritual things.
再次，这个生物的性情整洁。它不会停留在有臭味和困扰的地方；同样，它干净地以纯粮食为食，而不是以腐肉为食，就像你在方舟上看到的那样，当乌鸦被放出去时，它停在了腐肉上，那时有很多腐肉，所以它再也没有回到方舟里，创世记 8:7。但是，当鸽子出去时，它不会停在腐肉或死物上；所以找不到合适的食物，就回到了方舟。所以，基督徒的灵魂在这方面就像一只鸽子，不会以世俗的腐肉或罪恶的享乐为食，而是以基督和属灵的事物为食。一个肉体和自然的人的灵魂习惯于以尘土、地球和世俗的事物为食。当一个有恩典味道的真正基督徒的灵魂干净地进食时，它不会以低贱和世俗的事物为食，而是以天上和属灵的事物为食。

5. It is gregaria avis, a bird that loves communion and fellowship, as the prophet speaks, 'Who are those that flock to the windows as doves,' Isa. 60:8; for so they use to flock to their houses by companies. So the children of God love the communion and fellowship one of another, and keep severed from the world as soon as ever they are separated from it, delighting in all those of the same nature. Doves will consort with doves, Christians with Christians, and none else. They can relish no other company. These and such like properties may profitably be considered of the dove. The much standing upon these were to wrong the intendment of the Spirit of God; to neglect them altogether were as much. Therefore we have touched upon some properties only.
5. 它是一种爱交往和团契的鸟，正如先知所说，“谁是那些像鸽子一样聚集在窗前的人”，以赛亚书 60:8；因此，他们通常会成群结队地聚集在一起。所以神的儿女们彼此喜爱交往和团契，并在与世界分离后立即与之分离，喜欢与同一性质的人交往。鸽子会与鸽子结伴，基督徒会与基督徒结伴，不与其他人。他们无法欣赏其他的交往。这些和类似的特性可以有益地考虑鸽子。过分强调这些特性将有损于上帝圣灵的意图；完全忽视它们也是一样。因此，我们只触及了一些特性。

I. Now, for the sufferings of the church it is like a dove in this. The dove is molested by all the birds of prey, it being the common prey of all other ravenous birds. So the poor church of God is persecuted and molested. 'Oh that I had wings like a dove,' &c., saith holy David, Ps. 55:6. It is an old speech, and is for ever true, that crows and such, escape better than doves. The punishment that should light on ravens, ofttimes it lights on doves. Thus God's dove, God's church, is used.
现在，对于教会的苦难，就像一只鸽子一样。鸽子受到所有猛禽的骚扰，它是其他所有凶猛鸟类的共同猎物。所以上帝的贫穷教会受到迫害和骚扰。圣洁的大卫在诗篇 55:6 中说：“但愿我有鸽子的翅膀。”这是一句古老的话，永远是真实的，乌鸦和其他鸟类比鸽子逃得更好。应该落在乌鸦身上的惩罚，往往落在鸽子身上。这就是上帝的鸽子，上帝的教会所受到的待遇。

But what defence hath God's poor church? Why, no defence. But,
但是上帝的贫穷教会有什么防御呢？哦，没有防御。

First, flight, even as the dove hath nothing but flight. It hath no talons to wound, but it hath flight. So we are to fly to God as to our mountain; fly to the ark, that God may take us in. The church of God hath no other refuge but to be housed in God and Christ, Prov. 18:10. He is our ark.
首先，飞行，就像鸽子只有飞行一样。它没有爪子来伤害，但它有飞行。所以我们要像飞向我们的山一样飞向上帝；飞向方舟，让上帝接纳我们。上帝的教会没有其他避难所，只能在上帝和基督里找到庇护，箴言 18:10。他是我们的方舟。

Secondly, and to mourn; as Hezekiah saith of himself, 'He mourned as a dove, and chattered like a crane,' Isa. 38:14. The state of the church of God is like the turtle's, to mourn in all afflictions, desertions, and molestations of wicked men; to mourn to God, who hears the bemoanings of his own Spirit in them. And woe to all other birds, the birds of prey, when the turtles do mourn because of their cruelty. It is a presage of ruin to them, when they force the turtle to sorrow and mourning.
其次，为了悲伤；正如希西家论自己所说，“我像鸽子一样悲伤，像鹤一样嘁嘁喳喳”，以赛亚书 38:14。上帝的教会的状态就像乌龟一样，在所有的苦难、离弃和恶人的骚扰中悲伤；向上帝悲伤，他听到了他自己的灵在其中的哀叹。当乌龟因为他们的残忍而悲伤时，祸哉那些其他的飞鸟，那些掠食者。当他们迫使乌龟悲伤时，这是他们灭亡的预兆。

Thirdly, And then, thirdly, they have another refuge besides flight and mourning, which is to build high from vermin that would otherwise molest them. Instinct teacheth them thus to escape their enemies by building high, and so to secure themselves. So there is in God's children a gracious instinct put, an antipathy to the enemies of it; which tends to their safety, in that they mingle not themselves with them. And likewise God breeds in them a familiarity with himself, and stirs them to build in him as on a rock, to be safe in him.
第三，然后，第三，除了逃避和哀悼之外，它们还有另一个避难所，那就是建造高处以避免骚扰它们的害虫。本能教导它们通过建造高处来逃避敌人，从而保护自己。因此，在上帝的子民中，有一种优雅的本能，一种对其敌人的厌恶，这有助于他们的安全，因为他们不与敌人混在一起。同样，上帝在他们中间培养了与他自己的亲近，并激励他们在他身上建造，就像在岩石上一样，以在他里面得到安全。

Objec. But you will object, If the church of God be his dove, why is it so with it as it is, that God should suffer his love, and his dove, and his turtle thus as it were to be preyed upon? 'Give not the soul of the turtle to the beasts,' saith the psalmist, Ps. 74:19. If the church were God's dove, he would esteem more of it than he doth, and not suffer it to be persecuted thus?
但是你会反对，如果上帝的教会是他的鸽子，为什么它会处于这样的状态，上帝为什么容许他的爱、他的鸽子、他的海龟被掠夺？诗篇 74:19 说：“不要把海龟的灵魂交给野兽。”如果教会是上帝的鸽子，他会更看重它，不会容许它被这样迫害。

Ans. God never forsakes his dove, but is an ark for it to fly to, a rock for it to build on. The dove hath always a refuge in God and in Christ in the worst times. You have a notable place for this, 'Though you have lien among the pots,' that is, smeared and sullied, 'yet they shall be as the wings of a dove covered with silver, and her feathers with yellow gold. When the Almighty scattered kings in it, it was white as the snow in Salmon,' Ps. 68:13, 14. So though the church of God lies among the pots awhile, all smeared, and soiled, and sullied with the ill-usage of the world, yet as long as it keeps itself a dove, unspotted of the filth of the world and sin (though it be smeared with the ill-usage thereof), we see what God promiseth here, 'yet shall they be as the wings of a dove covered with silver, and her feathers with yellow gold.' So God will bring forth his dove with glory out of all these abasements at length. So much for the title of dove. It follows,
神从不抛弃他的鸽子，而是给它一个可以飞向的方舟，一个可以建立的磐石。在最糟糕的时候，鸽子总是在神和基督里找到避难所。你们有一个显著的地方可以证明这一点，“你虽然躺在锅中间”，也就是说，被涂抹和弄脏，“但你的翅膀却镀银，羽毛闪烁金光。全能者在其中打散列王的时候，它变得像撒们的雪一样洁白”，诗篇 68:13, 14。所以，尽管上帝的教会暂时躺在锅中间，被世界的虐待涂抹、弄脏和玷污，但只要它保持自己是一只鸽子，不被世界和罪恶的污秽所玷污（尽管它被虐待所涂抹），我们可以看到上帝在这里的应许，“你的翅膀却镀银，羽毛闪烁金光”。所以，上帝最终会荣耀地使他的鸽子从所有这些卑微中走出来。关于鸽子的标题就到这里。接下来是...

'My undefiled.' Undefiled is a high word to be applied to the church of God here; for the church, groaning under infirmities, to be counted perfect and undefiled. But Christ, who judgeth aright of his church, and knows best what she is, he yet thus judgeth of her. But, how is that? The church is undefiled, especially in that it is the spouse of Christ, and clothed with the robes of his righteousness. For there is an exchange so soon as ever we are united to Christ. Our sins are upon him, and his righteousness is made ours; and therefore in Christ the church is undefiled. Christ himself the second person is the first lovely thing next the Father; and in Christ all things as they have relation to him are loved, as they are in him. Christ's human nature is next loved to the second person. It is united, and is first pure, holy, and beloved. Then, because the church is Christ mystical, it is near to him; and, in a manner, as near as that sacred body of his, both making up one Christ mystical. And so is amiable and beloved even of God himself, who hath pure eyes; yet in this respect looks upon the church as undefiled.
我的无瑕。无瑕是一个高尚的词语，用来形容上帝的教会；因为教会在病痛中呻吟，却被认为是完美无瑕的。但是，基督对他的教会有正确的判断，最清楚她是什么样子。然而，这是怎么回事呢？教会是无瑕的，特别是因为她是基督的新娘，穿着他的义袍。因为一旦我们与基督联合，就会发生交换。我们的罪在他身上，他的义成为我们的；所以在基督里，教会是无瑕的。基督自己作为第二位位格，是第一个可爱的事物，紧随在父后面；在基督里，所有与他有关的事物都被爱着，就像它们在他里面一样。基督的人性是紧随在第二位位格后面被爱的。它与基督合一，是纯洁、圣洁和被爱的。然后，因为教会是基督的神秘身体，她与基督接近；在某种程度上，就像他的圣体一样接近，共同构成一个基督的神秘身体。因此，她是可爱的，甚至被上帝自己所爱，他的眼睛是纯洁的；然而，从这个角度来看，他看待教会是无瑕的。

Christ and his church are not to be considered as two when we speak of this undefiledness, but as one. And the church having Christ, with all that is Christ's, they have the field, and the pearl* in the field together. And Christ giving himself to the church, he gives his righteousness, his perfection, and holiness; all is the church's.
基督和他的教会在谈到这种纯洁时不应被视为两个，而应视为一个。教会拥有基督和基督所有的一切，他们共同拥有这片田地和其中的珍珠。基督将自己献给教会，他将他的义，他的完美和圣洁都赐给了教会。

Quest. But how can it be the church's, when it is not in the church, but in Christ?
但是，当它不在教堂里而在基督里时，它怎么能是教会的呢？

Ans. It is safe for the church that it is in Christ, who is perfect and undefiled for us; to make us appear so. And so it is in Christ, the second Adam, for our good. It is not in him as another person, but it is in him as the church's Head, that make both one Christ. The hand and the foot see not; but both hand and foot have benefit by the eye, that sees for them. There is no member of the body understands, but the head does all for them. Put the case we have not absolute righteousness and undefiledness in our own natures and persons inhering in us. Yet we have it in Christ, that is one with us, who hath it for our good. It is ours, for all the comfort and good that we may have by it; and thereupon the church in Christ is undefiled; yea, even then when it feels its own defilements. And here ariseth that wondrous contradiction that is found in a believer's apprehension. The nature of faith is to apprehend righteousness in the sense of sin, happiness in the sense of misery, and favour in the sense of displeasure.
答：教会在基督里是安全的，他是完美无瑕的，为我们使我们显得如此。因此，在基督里，第二个亚当，对我们有益。他不是作为另一个人存在，而是作为教会的头，使两者成为一个基督。手和脚看不见，但手和脚都受益于眼睛，为他们看见。身体的其他部分都不明白，但头为他们做一切。假设我们在自己的本性和人身上没有绝对的正义和无瑕疵。然而，我们在与我们合一的基督里拥有它，他为我们的利益而拥有它。它是我们的，为了我们可能从中获得的所有安慰和好处；因此，在基督里的教会是无瑕疵的，即使在感受到自己的污秽时也是如此。这里产生了一个信徒理解中的奇妙矛盾。信仰的本质是在感受到罪恶时理解正义，在感受到痛苦时理解幸福，在感受到不悦时理解恩惠。

And the ground of it is, because that at the same time the soul may be in some measure defiled in itself, and yet notwithstanding be undefiled in her head and husband Christ. Hence the guilty soul, when it feels corruption and sin, yet notwithstanding doth see itself holy and clean in Christ the head. And so at once there is a conscience of sin, and no more conscience of sin, as the apostle saith, Heb. 10:2, when we believe in Christ, and are purged with his blood, that is, there is no more guilt of sin binding over to eternal damnation, yet notwithstanding always there is a conscience of sin, for we are guilty of infirmities, 'And if we say we have no sin, we lie, and deceive ourselves, 1 John 1:8.
而其中的原因是，因为灵魂在某种程度上可能在自身上被玷污，然而仍然在她的头和丈夫基督里是无瑕疵的。因此，当有罪的灵魂感受到腐败和罪恶时，仍然能够看到自己在基督这个头上是圣洁和清洁的。因此，有罪的灵魂一方面有罪恶的意识，另一方面又没有罪恶的意识，正如使徒所说，希伯来书 10:2，当我们相信基督并且被他的血洗净时，也就是说，没有罪恶的罪过再束缚我们进入永恒的刑罚，然而总是有罪恶的意识，因为我们有软弱之处，“我们若说自己无罪，便是自欺，真理不在我们心里。”（约翰一书 1:8）

Obj. But, how can this be, that there should be conscience of sin, and no conscience of sin, a sinner, and yet a perfect saint and undefiled?
但是，这怎么可能呢？既有罪恶的良心，又没有罪恶的良心，既是罪人，又是完美的圣徒，无瑕疵的？

Ans. 1. The conscience knows its own imperfection, so it is defiled, and accuseth of sin. And as it looks to Christ, so it sees itself pure, and purged from all sin. Here is the conquest, fight, and the victory of faith in the deepest sense of sin, pollution, and defilement in ourselves, at the same time to see an absolute and perfect righteousness in Jesus Christ. Herein is even the triumph of faith, whereby it answers God. And Christ, who sees our imperfections, but it is to purge and cleanse them away, not to damn us for them, at the same time he sees us in his own love clothed with his righteousness, as one with himself, endowed with whatsoever he hath; his satisfaction and obedience being ours as verily as anything in the world is. Thus he looks on us, and thus faith looks upon him too, and together with the sight and sense of sin, at the same time it apprehends righteousness, perfect righteousness, and so is undefiled. This is the main point in religion, and the comfort of Christians, to see their perfection in Christ Jesus, and to be lost in themselves, as it were, and to be only 'found in him, not having their own righteousness, but the righteousness of God in him,' Phil. 3:9. This is a mystery which none knows but a believing soul. None see corruption more, none see themselves freed more. They have an inward sight to see corruption, and an inward faith to see God takes not advantage at it. And surely there can be no greater honour to Christ than this. In the sense of sin, of wants, imperfections, stains, and blemishes, yet to wrap ourselves in the righteousness of Christ, God-man; and by faith, being thus covered with that absolute righteousness of Christ, with boldness to go, clothed in the garments of this our elder brother, to the throne of grace. This is an honour to Christ, to attribute so much to his righteousness, that being clothed therewith, we can boldly break through the fire of God's justice, and all those terrible attributes, when we see them all, as it were, satisfied fully in Christ. For Christ, with his righteousness, could go through the justice of God, having satisfied it to the full for us. And we being clothed with this his righteousness and satisfaction, may go through too.
1. 良心知道自己的不完美，所以被玷污，并指责罪恶。当它注视基督时，它看到自己是纯洁的，从一切罪恶中净化了。这是信仰在最深刻的罪恶、污染和玷污感中的征服、战斗和胜利。这甚至是信仰的胜利，它回应上帝。基督看到我们的不完美，但是他是为了净化和洁净它们，而不是为了因此定我们的罪。与此同时，他看到我们被他自己的爱所包裹，穿上他的义，与他合而为一，拥有他所拥有的一切；他的满足和顺服与世界上的任何事物一样属于我们。他这样看待我们，信仰也这样看待他，除了看到和感受到罪恶之外，同时它也理解到义，完美的义，因此是无玷污的。这是宗教的核心，也是基督徒的安慰，看到他们在基督耶稣里的完美，并在自己中迷失，只在他里面被找到，没有自己的义，只有上帝在他里面的义，腓立比书。 3:9. 这是一个谁都不知道的奥秘，只有一个有信心的灵魂知道。没有人比他们更看到腐败，没有人比他们更看到自己的自由。他们有内在的洞察力看到腐败，有内在的信仰看到上帝不会利用它。毫无疑问，这对基督来说是最大的荣耀。在罪恶、需求、不完美、污点和瑕疵的意义上，我们将自己包裹在基督这位上帝人的义中；并且通过信仰，以这位我们的长兄的衣服为装束，大胆地去到恩典的宝座。这是对基督的荣耀，将如此多的荣耀归于他的义，以至于我们穿上他的义，可以大胆地冲破上帝的公义之火和所有那些可怕的属性，当我们看到它们都在基督里得到充分的满足时。因为基督凭借他的义，能够通过上帝的公义，为我们完全满足了它。而我们穿上他的义和满足，也可以通过。

Ans. 2. But besides that, there is another undefiledness in the church, in respect to which she is called undefiled, that is, in purity of disposition, tending to perfection. And God respects her according to her better part, and according to what he will bring her in due time. For we are chosen unto perfection, and to be holy in his sight; and perfectly holy, undefiled, and pure. We are not chosen to weak beginnings.
除此之外，教会还有另一种无瑕疵，就是她被称为无瑕疵的纯洁心灵，趋向完美。上帝根据她更好的一面来看待她，并根据他将在适当的时候给予她的东西来看待她。因为我们被选中追求完美，在他的眼中成为圣洁；完全圣洁、无瑕疵和纯洁。我们被选中不是为了脆弱的开端。

In choosing us, what did God aim at? Did he aim at these imperfect beginnings, to rest there? No; we were elected and chosen to perfection. For, as it is in this natural life, God purposed that we should not only have all the limbs of men, but grow from infancy to activeness and perfection. As God at first intended so much for our bodies, no question he intends as much also for the soul, that we should not only have the lineaments of Christianity, a sanctified judgment, with affections in part renewed, but he hath chosen us to perfection by degrees. As the seed first lies rotting in the ground, then grows to a stalk, and then to an ear, so God's wisdom shines here, by bringing things by degrees to perfection and undefiledness. His wisdom will have it thus (or else his power might have it otherwise), because he will have us to live by faith, to trust his mercy in Christ, and not to the undefiledness that is begun in us, but to admire that which we have in Christ himself.
在选择我们时，上帝的目标是什么？他的目标是这些不完美的开端，然后停留在那里吗？不；我们被选中和选择是为了完美。因为，就像在这个自然生活中一样，上帝的目的不仅是让我们拥有人的四肢，而且从婴儿期成长到活跃和完美。正如上帝最初为我们的身体打算的那样，毫无疑问他也为我们的灵魂打算了同样多的东西，我们不仅应该拥有基督教的特征，一个成圣的判断，以及部分更新的感情，而且他已经选择了我们逐渐完美。就像种子首先在地里腐烂，然后长成一根茎，再长成一颗穗子，上帝的智慧在这里闪耀，通过逐步将事物带到完美和无瑕疵。他的智慧会这样做（否则他的力量可能会有其他方式），因为他希望我们凭着信心活着，相信他在基督里的怜悯，而不是我们内心已经开始的无瑕疵，而是欣赏我们在基督里所拥有的。

And, indeed, it is the character of a judicious believing Christian soul, that he can set a price and value the righteousness of Christ, out of himself, labouring, living, and dying to appear in that; and yet to comfort and sustain himself during this conflict and fight between the flesh and the Spirit, that in time this inherent grace shall be brought to perfection.
而且，确实，一个明智的信仰基督徒的灵魂的特点是，他能够评估并珍视基督的义，超越自己，努力、生活和死亡都为了显现这种义；然而，在肉体和灵性之间的这场冲突和战斗中，他能够安慰和支持自己，相信这种内在的恩典最终会完美无缺。

And Christ, he looks upon us as he means to perfect the work of grace in us by little and little, as he means to purge and cleanse us, as Eph. 5:26, 27. The end of redemption is, that he might purge his church, and so never leave it till he have made it 'a glorious spouse in heaven.' He looks upon us as we shall be ere long, and therefore we are said 'to be dead to sin,' while we are but dying to it. And, saith he, 'you have crucified the flesh with the affections, and lusts thereof,' Gal. 5:24, when we are but crucifying it. But it is said so because it is as sure to be done as if it were done already. As a man, when he is condemned, and going to his execution, he is a dead man, so there is a sentence passed upon sin and corruption. It shall be abolished and die. Therefore it is dead in sentence, and is dying in execution. It is done; 'They that are in Christ have crucified the flesh, with the lusts thereof,' Gal. 5:24. It is as sure to faith as if it were done already. So we are said 'to sit in heavenly places with Christ,' Eph. 2:6. We are with him already. For Christ having taken us so near in affection to himself, he will never leave us till he have made us such as he may have full contentment in, which is in heaven, when the contract between him and us shall be fulfilled in consummation of the marriage. Thus faith looks, and Christ looks thus upon us. Which should comfort us in weakness, that God regards us not in our present imperfections, but as he means to make us ere long. In the mean time, that he may look upon us in love, he looks upon us in the obedience of his son, in whom whatsoever is good shall be perfected at the last.
基督，他注视着我们，他意味着要逐渐完善我们内心的恩典之工，他意味着要净化我们，正如以弗所书 5:26,27 所说。救赎的目的是为了净化他的教会，直到他使之成为“在天上的荣耀的新妇”。他注视着我们，因为我们不久将成为他所看到的样子，所以我们被说成“对罪已经死了”，尽管我们只是在渐渐地死去。他说：“你们已经与肉体一同钉十字架，连肉体的邪情私欲也是如此。”（加拉太书 5:24），尽管我们只是在钉十字架。但是这样说是因为它与已经完成一样确定。就像一个被判死刑并即将被执行的人，他已经是个死人一样，罪恶和腐败已经被判决了。它将被废除和消亡。因此，它在判决中已经死了，在执行中正在死去。它已经完成了；“那些属基督的人已经把肉体连肉体的邪情私欲同钉十字架了。”（加拉太书 5:24）。对于信仰来说，这是确定无疑的，就像已经完成一样。所以我们被说成“与基督一同坐在天上的位上”（以弗所书 2:6）。我们已经与他同在。 基督将我们带得如此亲近，他永远不会离开我们，直到他使我们成为他在天堂完全满意的样子，这将在婚姻的完成中实现。因此，信仰如此看待，基督也如此看待我们。这应该在我们软弱时给予我们安慰，上帝并不看重我们目前的不完美，而是看重他打算在不久的将来使我们成为的样子。与此同时，为了以爱看待我们，他以他的儿子的顺从来看待我们，在他里面，一切美好的事物最终都将得到完善。

Use 1. What should we do then, if Christ doth make his church thus, 'his love,' 'his dove,' 'his undefiled,' by making his love to meet in it as the centre thereof, whereunto he doth confine all his love, as it were? We should confine our love to him again; and have no love out of Christ, since he hath no love out of us. There should be an everlasting mutual shining and reflection between him and the soul. We should lay open our souls to his love, as indeed he desires especially the communion of our affections. We should reflect love to him again. This perpetual everlasting intercourse between Christ and his spouse, is her main happiness here, and her eternal happiness in heaven. In looking on him who hath done so much for us, he shines on us, and we look back again upon him. Doth Christ love us so intimately, and so invincibly, that no indignities nor sin could overcome his love, which made, that he endured that which he hates most, 'to become sin for us,' 2 Cor. 5:21, nay, the want of that, which was more to him than all the world, the want of the sense of the favour of God for a time. 'My God, my God, why hast thou forsaken me?' Hath Christ thus infinitely loved us, and shall not we back again make him our love? In their degree the saints of God have all done so. It was a good speech of Ignatius the martyr, 'My love Christ was crucified!' (h) So a Christian should say, 'My love was crucified,' 'My love died,' 'My love is in heaven.' And for the things on earth, I love them as they have a beam of him in them; as they lead me to him. But he is my love, there my love is pitched, even upon him. This is the ground of these Scripture phrases, 'But our conversation is in heaven, from whence we look for the Saviour, the Lord Jesus Christ,' &c., Phil. 3:20; and 'set your affections on the things that are above,' Col. 3:1. Why? Christ our love is there. The soul is more where it loves, than where its residence is. It dies, as it were, to other things, and lives in the thing it loves. Therefore our thoughts and affections, our joy and delight should be drawn up to Christ; for indeed his love hath such a magnetical attractive force, that where it is, it will draw up the heavy iron, the gross soul; and make it heavenly. For there is a binding, a drawing force in this excellent affection of love.
如果基督通过使他的教会成为“他的爱”，“他的鸽子”，“他的无瑕”，使他的爱成为其中的中心，将他的所有爱都限制在其中，那么我们应该怎么办呢？我们应该再次将我们的爱限制在他身上，不在基督之外有任何的爱，因为他在我们之外没有任何的爱。他和灵魂之间应该有永恒的相互照耀和反射。我们应该向他的爱敞开我们的灵魂，因为他特别渴望我们的感情交流。我们应该再次向他反射爱。基督与他的新娘之间的这种永恒不断的交往，是她在这里的主要幸福，也是她在天堂的永恒幸福。当我们注视着为我们所做的这么多的他时，他照耀着我们，我们再次回望他。基督如此亲密、如此坚定地爱我们，以至于没有任何侮辱或罪恶能够战胜他的爱，这使他忍受了他最讨厌的事情，“为我们成为罪”，哥林多后书 5:21，甚至是对他来说比整个世界都更重要的事情，暂时失去了感受到上帝的恩宠的意识。“我的神，我的神，你为什么离弃我？基督如此无限地爱我们，难道我们不应该回报他的爱吗？上帝的圣徒们都这样做了。殉道者伊格纳修斯说得好：“我的爱基督被钉在十字架上！”所以一个基督徒应该说：“我的爱被钉在十字架上”，“我的爱死了”，“我的爱在天堂”。至于地上的事物，我爱它们是因为它们在其中有他的光芒；它们引导我走向他。但他是我的爱，我的爱停留在他那里。这就是这些经文中的原因：“但我们是天上的国民，等候救主，主耶稣基督”，腓立比书 3:20；还有“你们要思念上面的事物”，歌罗西书 3:1。为什么呢？因为我们的爱基督在那里。灵魂更在它所爱的地方，而不是它所居住的地方。它对其他事物死了，活在它所爱的事物中。因此，我们的思想和情感，我们的喜悦和快乐应该被吸引到基督那里；因为他的爱具有如此磁性的吸引力，它会把沉重的铁，粗俗的灵魂吸引上去，使它变得天上的。因为在这种卓越的爱情中有一种约束、吸引的力量。

Use 2. 'My love, my dove,' &c. There are all words of sweetness. He labours to express all the affection he can. For the conscience is subject to upbraid, and to clamour much. So that there must be a great deal of persuasion to still the accusing conscience of a sinner, to set it down, make it quiet, and persuade it of God's love. Therefore he useth all heavenly rhetoric to persuade and move the affections.
使用第二个：“我的爱，我的鸽子”，等等。这些都是甜蜜的词语。他努力表达他所有的爱意。因为良心容易责备和喧嚷。所以必须有很多说服力来平息一个罪人的指责良心，使其安静下来，并说服它相信上帝的爱。因此，他使用了所有天上的修辞来说服和激发感情。

Use 3. In this that the church is undefiled in Christ, let us learn when afflicted in conscience, not so much to judge of ourselves by what we feel in ourselves, as by what faith suggests. In Christ therefore let us judge of ourselves by what we are as in him. We are poor in ourselves, but have riches in him. We die in ourselves in regard of this life, but we have a life in him, an eternal life; and we are sinners in ourselves, but we have a righteousness in him whereby we are righteous in his sight, 2 Cor. 5:21. We are foolish, unskilful, and ignorant in ourselves, but he is our wisdom in all whatsoever is amiss in us. Let us labour to see a full supply of our wants made up in Christ. This is to glorify God as much as if we could fulfil the law perfectly. If we were as undefiled as Adam was, we could not glorify God more, than when we find ourselves and our conscience guilty of sins, yet thus by the Spirit of God to go out of ourselves, and to see ourselves in Christ, and thus to cast ourselves on him, embrace him, and take that gift of God given us, Christ offered to us, because God so commands, John 4:10. We honour God more than if we had the obedience that Adam had at first before his fall. For now in the covenant of grace, he will be glorified in his mercy, in his forgiving, forbearing, rich, transcendent mercy, and in going beyond all our unworthiness and sins, by shewing that there is a righteousness provided for us, the righteousness of God-man; whose obedience and satisfaction is more than our disobedience, because it is the disobedience of man only, but his obedience and righteousness is the obedience and righteousness of God-man. So it satisfieth divine justice, and therefore ought to satisfy conscience to the full. Our faith must answer Christ's carriage to us. We must therefore account ourselves in him 'undefiled,' because he accounts us so. Not in ourselves, but as we have a being in him, we are undefiled.
在基督里，教会是无瑕疵的，让我们在良心受苦时学会不要过多地凭感受来判断自己，而是凭信仰的启示来判断。所以让我们凭基督来判断自己，看我们在他里面是什么样子。我们在自己里面是贫穷的，但在他里面是富有的。我们在自己里面死去，但在他里面有一种生命，一种永恒的生命；我们在自己里面是罪人，但在他里面有一种义，使我们在他的眼中是义人，哥林多后书 5:21。我们在自己里面是愚昧、无知的，但他是我们在一切不对的事上的智慧。让我们努力在基督里看到我们需求的充分供应。这与我们能否完全履行律法一样，都是荣耀上帝的方式。即使我们像亚当一样无瑕疵，我们也无法比这更能荣耀上帝，因为当我们发现自己和良心有罪时，却能凭借上帝的灵离开自己，看到自己在基督里，并将自己投入他，拥抱他，并接受上帝赐给我们的礼物，基督向我们提供的，因为上帝这样吩咐，约翰福音 4:10。 我们尊崇上帝，胜过亚当在堕落之前的顺从。因为在恩典的约中，他将因他的怜悯、宽容、丰富、超然的怜悯而得荣耀，并且超越我们所有的不配和罪恶，显示出为我们预备了一种公义，就是上帝与人合一的公义；他的顺从和满足超过了我们的不顺从，因为那只是人的不顺从，而他的顺从和公义是上帝与人合一的顺从和公义。所以它满足了神的公义，因此应该完全满足良心。我们的信心必须回应基督对我们的态度。因此，我们必须认为自己在他里面是“无瑕疵的”，因为他这样看待我们。不是因为我们自己，而是因为我们在他里面存在，我们是无瑕疵的。

Use 4. Again, see here, Christ accounts us, even in regard of habitual grace, undefiled, though we have for the present many corruptions. Let us therefore learn a lesson of moderation of so excellent a teacher; let us not be ashamed to learn of our Saviour. What spirit shall we think they have, that will unchurch churches, because they have some defilement and un-brotherly brethren, accounting them no churches, no brethren, because they have some imperfections? Why hath not Christ a quarrel to the church then? is he blind? doth his love make him blind? No; he seeth corruption, but he seeth better things; somewhat of his own, that makes him overlook those imperfections, because they are such as he means to mortify, subdue, wear away, and to fire out by the power of his Spirit, which as fire shall waste all those corruptions in time. So it is with the church. Put the case, she hath some corruptions; that it be not with her, as it should be, yet she is a church notwithstanding. The church of Corinth, we see, Paul styles them saints and brethren, with all those sweet names, 1 Cor. 1:2, notwithstanding they had many corruptions among them.
再次使用 4。看这里，基督认为我们是纯洁的，即使我们目前有许多污染。因此，让我们向这位优秀的教师学习节制的功课；让我们不要羞于向我们的救主学习。我们认为那些因为有一些污染和不友爱的弟兄而使教会失去地位的人，他们有什么样的精神呢？他们不认为这些教会是教会，这些弟兄不是弟兄，因为他们有一些缺陷？那么，基督为什么不对教会生气呢？他是瞎了吗？他的爱使他瞎了吗？不；他看到了腐败，但他也看到了更好的事物；他看到了他自己的一些东西，这使他忽略了那些缺陷，因为他打算通过他的圣灵的力量来消灭、征服、消磨和消除它们，就像火一样，火将在时间中消耗所有那些污染。教会也是如此。假设她有一些污染；即使她不像应该的那样，她仍然是一座教堂。我们看到，哥林多教会，保罗称他们为圣徒和弟兄，用所有那些甜蜜的名字，哥林多前书 1:2，尽管他们中间有许多污染。

Use 5. We have a company of malignant spirits, worse than these a great deal, atheistical persons, that have no religion at all, who, out of malice and envy, watch for the halting of good Christians; who can see nothing but defilement in those that have any good in them, nothing but hypocrisy, moppishness, all that is naught; who, if they can devise any blemish, put it upon them. Whereas Christ sees a great deal of ill in the church, but he sees it to pardon, subdue, and to pity the church for it, extolling and magnifying its goodness. What spirits are those of that watch to see imperfections in others, that their hearts tell them are better than they, that they may only disgrace them by it; for goodness they will see none.
使用 5.我们有一群恶魔，比这些更糟糕，他们是无神论者，根本没有宗教信仰，出于恶意和嫉妒，他们观察善良的基督徒的过失；他们只能看到那些有好处的人身上的污秽，只能看到伪善、忧郁，以及所有不好的东西；如果他们能找到任何瑕疵，就会加以诋毁。然而，基督看到教会中的许多不好，但他看到的是要宽恕、征服和怜悯教会，赞扬和赞美它的善良。那些专门观察他人缺点的人是什么样的精神，他们的内心告诉他们这些人比他们更好，他们只是想通过这样做来羞辱他们；因为他们根本看不到善良。

Use 6. And likewise, it should teach us not to wrong ourselves with false judgment. We should have a double eye: one eye to see that which is amiss in us, our own imperfections, thereby to carry ourselves in a perpetual humility; but another eye of faith, to see what we have in Christ, our perfection in him, so to account of ourselves, and glory in this our best being, that in him we have a glorious being,—such an one whereby God esteems us perfect, and undefiled in him only. The one of which sights should enforce us to the other, which is one end, why God in this world leaves corruption in his children. Oh, since I am thus undefiled, shall I rest in myself? Is there any harbour for me to rest in mine own righteousness? Oh, no; it drives a man out of all harbour. Nay, I will rest in that righteousness which God hath wrought by Christ, who is God-man. That will endure the sight of God, being clothed with which, I can endure the presence of God. So, this sight of our own unworthiness and wants should not be a ground of discouragement, but a ground to drive us perfectly out of ourselves, that by faith we might renew our title to that righteousness, wherein is our especial glory. Why should we not judge of ourselves as Christ doth? Can we see more in ourselves than he doth? Yet, notwithstanding all he sees, he accounts us as undefiled.
使用第六点。同样，它应该教导我们不要用错误的判断伤害自己。我们应该有双重眼光：一只眼睛看到我们自己的缺点和不完美，以此保持永恒的谦卑；但另一只眼睛要有信仰，看到我们在基督里所拥有的完美，这样我们才能对自己有正确的评价，并因此而夸耀我们最好的存在，因为在基督里我们有一个荣耀的存在，这样上帝才会认为我们在他里面是完美的、无瑕疵的。这两种视角应该相互促进，这也是上帝在这个世界上让他的子民保留罪恶的原因之一。哦，既然我如此无瑕疵，我能满足于自己吗？有没有什么港口可以让我满足于自己的义？哦，不，它会把人赶出所有的港口。不，我要满足于上帝通过基督所创造的那个义，他是神人。那个义会经得起上帝的审视，穿上它，我就能忍受上帝的面前。因此，我们对自己的不值和缺乏的认识不应该成为灰心的理由，而应该成为完全让我们离开自己的理由，这样我们就可以通过信仰重新获得那个义的权益，其中包含我们特别的荣耀。 为什么我们不应该像基督一样评判自己？我们能看到比他更多吗？然而，尽管他看到了一切，他仍然认为我们是无瑕疵的。

Use 7. Again, since he accounts us undefiled, because he means to make us so, and now looks on us as we shall be, in all our foils* and infirmities, let us comfort ourselves, it shall not thus be always with us. Oh, this flesh of mine shall fall and fall still, and shall decay as Saul's house, and the Spirit at the last shall conquer in all this! I am not chosen to this beginning, to this conflicting course of life. I am chosen to triumph, to perfection of grace: this is my comfort. Thus we should comfort ourselves, and set upon our enemies and conflict in this hope of victory: 'I shall get the better of myself at the last.' Imperfection should not discourage, but comfort us in this world. We are chosen to perfection. Let us still rejoice, in that 'we are chosen to sanctification,' which is a little begun, being an earnest of other blessings. Let us not rest in the pledge or in the earnest, but labour for a further pledge of more strength and grace. For those that have the Spirit of Christ, will strive to be as much unspotted and as heavenly as they can, to fit themselves for that heavenly condition as much as may be. When, because they cannot be in heaven, yet they will converse there as much as they can; and because they cannot be with such company altogether, they will be as much as they may be; labouring as they are able to be that which they shall be hereafter. Imperfection contents them not, and therefore they pray still in the Lord's prayer, 'Thy kingdom come,' Mat. 6:10. While there is any imperfection, their hearts are enlarged more and more; nothing contents them but perfection. And indeed God accounts us thus unspotted for this end, because he would encourage us. Where he sees the will and endeavour, he gives the title of the thing desired.
再次使用 7。因为他认为我们是无瑕疵的，因为他打算使我们成为如此，并且现在看待我们将来的样子，包括我们所有的挫折和软弱，让我们安慰自己，这种情况不会一直持续下去。哦，我的肉体将会跌倒，不断跌倒，并且会像扫罗的家一样腐朽，但最终圣灵将在这一切中获胜！我不是被选中来经历这个开始，这个充满冲突的生活。我被选中来获得胜利，获得完美的恩典：这是我的安慰。因此，我们应该安慰自己，并在这种胜利的希望中对抗我们的敌人和冲突：“最后我会战胜自己。”不完美不应该让我们沮丧，而应该在这个世界上给予我们安慰。我们被选中追求完美。让我们仍然为“我们被选中成为圣洁”而欢喜，这只是一个开始，是其他祝福的保证。让我们不要满足于保证或保证金，而是努力争取更多力量和恩典的保证。因为那些有基督的灵的人，将努力尽可能地保持无瑕疵和天国的样子，以使自己适应那个天国的状态。 当他们不能在天堂时，他们会尽可能地在那里交谈；因为他们不能与这样的人一起，他们会尽可能地与他们在一起；他们努力成为他们将来会成为的样子。不完美不能满足他们，因此他们仍然在主祷文中祈祷：“愿你的国降临”，马太福音 6:10。只要还有不完美，他们的心就会越来越宽广；没有什么能满足他们，只有完美。事实上，上帝认为我们是无瑕疵的，是为了鼓励我们。当他看到我们的意愿和努力时，他给予我们所渴望之物的称号。

I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them? Verse 3.
我已经脱下了我的外套，我该如何穿上它？我已经洗了我的脚，我该如何弄脏它们？第三节。

Here is an ingenious confession made by the church of her own untowardness. Notwithstanding all Christ's heavenly rhetoric and persuasion that he did use, yet she draws back, and seems to have reason so to do. 'I have put off my coat; how shall I put it on again' to let thee in? 'I have washed my feet, &c. It is a phrase taken from the custom of those hot countries, wherein they used to wash their feet. 'I have washed my feet; how shall I defile them' to rise and open the door to thee? There is a spiritual meaning herein, as if she had said, I have some ease by this sleepy profession, some freedom from evil tongues, and some exemption and immunity from some troubles I was in before. I was then, perhaps, too indiscreet. Now wilt thou call me again to those troubles, that I have wisely avoided? No; 'I have put off my coat; how shall I put it on? I have washed my feet, how shall I defile them?' I affect‡ this estate very well; I am content to be as I am, without troubling of myself. Thus the church puts off Christ. This I take to be the meaning of the words. That which is observable is this: that it is not an easy matter to bring the soul and Christ together into near fellowship. We see here how the church draws back; for the flesh moves either not to yield at all to duty, or to be cold, uncertain, and unsettled therein. The flesh knows that a near communion with Christ cannot stand with favouring any corruption, and therefore the flesh will do something, but not enough. It will yield to something, but not to that that it should do, to that communion and fellowship that we ought to have with Christ. To instance in some particulars, as a rule and measure to somewhat of which we should be.
这是教会自己不顺从的巧妙忏悔。尽管基督使用了天上的修辞和劝说，但她退缩了，似乎有理由这样做。“我脱下了我的外衣，我怎么能再穿上它”让你进来？“我洗了我的脚，等等。”这是从那些炎热国家的习俗中引用的一句话，他们习惯洗脚。“我洗了我的脚，我怎么能弄脏它们”起身打开门让你进来？这里有一个属灵的意义，好像她说，我通过这种沉睡的信仰得到了一些安慰，一些远离恶言的自由，以及一些我以前所遇到的麻烦的豁免和免疫。也许我当时太不明智了。现在你会再次叫我去那些我明智地避免的麻烦吗？不；“我脱下了我的外衣，我怎么能再穿上它？我洗了我的脚，我怎么能弄脏它们？”我很喜欢这种状态；我愿意保持现状，不给自己添麻烦。因此，教会把基督拒之门外。我认为这就是这些话的意思。值得注意的是：将灵魂和基督带到亲密的交往中并不容易。 我们在这里看到教会如何退缩；因为肉体要么根本不履行职责，要么在其中冷漠、不确定和不稳定。肉体知道与基督亲近的交流无法与任何腐败相容，因此肉体会做一些事情，但不够。它会屈服于某些事情，但不会屈服于我们应该与基督有的那种交流和交往。举个例子，作为我们应该遵循和衡量的某种规则。

Obs. 1. A Christian life should be nothing but a communion and intercourse with Christ, a walking in the Spirit; and to be spiritual, and to favour the things of the Spirit altogether, he should study to adorn his profession by a lively and cheerful performance of duty, Mat. 5:16, and be exemplary to others; and should be in such a frame as he should 'walk continually in the comforts of the Holy Ghost' undismayed, and undaunted, 'and abound in the fruits of the Spirit,' Acts 9:20,' and do all the good he can wheresoever he comes. He should 'keep himself unspotted of the world,' James 1:27, go against the stream, and be continually in such a temper, as it should be the joy of his heart to be dissolved, and to be with Christ, 2 Tim. 4:6. One might go on thus in a world of particulars, which would be too long. If we could attain to this excellency, it were an happy life, a heaven upon earth. This we should aim at. Will the flesh endure this, think you? No, it will not; which you shall see more particularly in this next observation, which is,
注意 1：一个基督徒的生活应该只是与基督的交流和交往，是在圣灵中行走；并且要成为属灵的人，全心喜爱属灵的事物，他应该努力通过活泼而愉快地履行职责来装饰自己的信仰，马太福音 5:16，并且要给别人树立榜样；他应该保持这样的状态，以至于他应该“不断地在圣灵的安慰中行走”，毫不畏惧，“丰富地结出圣灵的果子”，使徒行传 9:20，并且无论他走到哪里，都要尽力行善。他应该“保持自己不被世界玷污”，雅各书 1:27，逆流而行，并且始终保持这样的心态，以至于他的心中喜乐的是与基督同在，提摩太后书 4:6。我们可以在许多细节上继续下去，但这将太长。如果我们能够达到这种卓越，那将是一种幸福的生活，是地上的天堂。这是我们应该追求的。你认为肉体能忍受这样吗？不，它不能；你将在下一个观察中更详细地看到这一点，即：

Obs. 2. That one way, whereby the unregenerate part in us hinders this communion with Christ, and the shining of a believer in a Christian course, is by false pretences, reasons, and excuses. 'I have washed my feet; I have put off my coat,' &c.
注意 2：我们中的未重生部分阻碍与基督的交流和信徒在基督徒生活中的光辉的一种方式是通过虚假的借口、理由和辩解。"我已经洗了我的脚；我已经脱下了我的外衣"等等。

The flesh never wants excuses and pretences (there was never any yet came to hell, but they had some seeming pretence for their coming thither) to shift and shuffle off duties. There was never yet any careless, sinful course but it had the flesh to justify it with one reason or other; and therefore it is good to understand the sophistical shifts* of the flesh, and pretences and shows which it hath. And as it is good to know the truth of God, and of Christ revealed in his word, so is it to know the falseness and deceitfulness of our own hearts. They are both mysteries almost alike, hard to be known. Labour we then more and more to know the falsehood of our own disposition, and to know the truth of God. To give instance in a few particulars. You see in the church the difficulty of her communion with Christ comes from the idle pretences and excuses she hath. Every one hath his several pretexts, as his state and condition is. We think we should be losers if we give ourselves to that degree of goodness which others do; whereas God doth curse those blessings which men get with neglect of duty to him. If we seek 'first the kingdom of heaven, all other things that are good for us shall be cast upon us,' Mat. 6:33.
肉体从不需要借口和假装（从来没有一个人来到地狱，但他们都有一些看似借口来到那里）来逃避责任。从来没有一种粗心、罪恶的行为没有肉体用各种理由来为其辩护；因此，了解肉体的诡辩、借口和表象是很重要的。正如了解上帝和基督在他的话语中所揭示的真理一样重要，了解我们自己心灵的虚伪和欺骗也是如此。它们都是几乎一样难以了解的奥秘。因此，我们应该更加努力地了解我们自己倾向的虚伪，并了解上帝的真理。举几个例子来说明。你可以看到在教会中，与基督的交流的困难来自于她所拥有的无谓的借口和借口。每个人都有自己的借口，因为他们的状态和条件不同。我们认为如果我们将自己奉献到其他人所做的那种程度，我们会吃亏；然而，上帝会诅咒那些人在忽视对他的责任的情况下获得的祝福。 如果我们首先寻求“天国的事”，其他对我们有益的事物都会降临在我们身上。

Obj. Thou shalt lose the favour of such a one?
你会失去这样一个人的青睐吗？

Ans. Never care for that favour thou canst not keep with God's favour. The favour of man is a snare. Take heed of that favour that snares thee. Thou losest their favour and company, but thou gainest the favour of Christ, and company of angels.
永远不要在乎你无法与上帝的恩宠相比的人的恩宠。人的恩宠是一个陷阱。小心那些会陷害你的恩宠。你会失去他们的恩宠和陪伴，但你会得到基督的恩宠和天使的陪伴。

Obj. But they will rail on thee, and reproach thee with thy old sins?
但是他们会责骂你，并因你的旧罪责备你吗？

Ans. Care not, 'God will do thee good for that,' as David said when Shimei cursed him, 2 Sam. 16:12.
不要在意，正如大卫在示每咒骂他时所说的：“上帝会为此对你施恩。”（撒母耳记下 16:12）

Obj. But I shall lose my pleasure?
但是我会失去我的快乐吗？

Ans. O! but such pleasures end in death. They are but pleasures of sin for a season, and thou shalt not lose by the change. 'The ways of wisdom are pleasant ways,' Prov. 3:17. One day religiously spent in keeping of a good conscience, what a sweet farewell hath it! Joy is in the habitation of the righteous. It becomes the righteous to be joyful. However outwardly it seems, yet there is a paradise within. Many such objections the flesh makes. Some take scandal at the prosperity of the wicked, and affliction of the saints, and from hence take occasion to rot in their dregs of sin. But what saith Christ? 'Happy is the man who is not offended in me,' Mat. 11:6. As for the prosperity of the wicked, envy them not. They stand in slippery places, and flourish like a green bay tree, but presently they vanish. Take no offence at them, nor at the cross. Look not at this, but at the ensuing comfort. 'Blessed are they that suffer for righteousness sake,' 1 Pet. 3:14. Bind such words to your head as your crown. God reserves the best comforts to the worst times; his people never find it otherwise.
哦！但这样的快乐最终以死亡告终。它们只是罪恶的快乐，只是暂时的，而你不会因此而失去。智慧的道路是愉快的道路，箴言 3:17。虔诚地度过一天，保持良好的良心，多么甜蜜的告别啊！喜乐在义人的住处。义人应该快乐。无论外表如何，内心都有一个天堂。肉体会提出许多这样的异议。有些人对恶人的繁荣和圣徒的困苦感到愤慨，并从中找到堕入罪恶的借口。但基督说什么呢？"不因我跌倒的人是有福的"，马太福音 11:6。至于恶人的繁荣，不要嫉妒他们。他们站在滑溜的地方，像青翠的月桂树一样茂盛，但很快就会消失。不要对他们或十字架感到冒犯。不要看这个，而是看后来的安慰。"为义受苦的人是有福的"，彼得前书 3:14。把这样的话当作你的头冠。上帝将最好的安慰留给最糟糕的时刻；他的子民从来没有找到其他的。

Obj. Ay, but if I be thus precise, the times are so bad, I shall be alone.
哦，但如果我这样严谨，时代如此糟糕，我将会孤独。

Ans. Complain not of the times, when thou makest them worse. Thou shouldst make the times better. The worse the times are, the better be thou; for this is thy glory, to be good in an evil generation. This was Lot's glory, 2 Pet. 2:7. Paul tells what ill times they were; but, saith he, 'our conversation is in heaven, from whence we look for a Saviour,' Phil. 3:20. What brings destruction on God's people, but their joining with the wicked? When they joined with the children of men, then came the flood. These and the like pretences keep men altogether from goodness, or else from such a measure as may bring honour to God and comfort to themselves.
不要抱怨时代，因为你只会让它们变得更糟。你应该让时代变得更好。时代越糟糕，你就应该越好；因为在邪恶的时代里，你的荣耀就是善良。这就是罗得的荣耀，彼得后书 2:7。保罗告诉我们时代有多糟糕；但他说：“我们的国籍却在天上，我们也等候救主，就是主耶稣基督。”腓立比书 3:20。是什么导致上帝的子民毁灭呢？不就是他们与恶人联合吗？当他们与人的子女联合时，洪水就来了。这些和类似的借口使人们远离善良，或者使他们无法达到能够给上帝带来荣耀和给自己带来安慰的程度。

Or if men be great, why, this is not honourable to do thus, as you know what Michal said to David, 'How glorious was the king of Israel this day! like a fool,' &c., 2 Sam. 6:20. To attend upon the word of God with reverence, to make conscience of religion, Oh! it stands not with greatness, &c. But the Spirit of God answereth this in him, 'I will yet be more vile for God,' verse 22. It is a man's honour here to stand for God and for good things; and it is our honour that God will honour us so much.
如果人们伟大，为什么这样做不光荣，你知道米甲对大卫说的话，'以色列的王今日多么荣耀！像一个愚人'等等，撒母耳记下 6:20。以敬畏的心侍奉上帝的话语，对宗教有良心，哦！这与伟大不相符，等等。但上帝的灵在他里面回答了这个问题，'我要为上帝更加卑微'，第 22 节。一个人在这里为上帝和美好的事物站立是荣耀的；上帝如此尊重我们，这也是我们的荣耀。

Those likewise that are worldly have excuses also. 'Alas! I must tend my calling.' And they have Scripture for it too. 'He that provides not for his family is worse than an infidel,' 1 Tim. 5:8, as if God had set up any callings to hinder the calling of Christianity; as if that were not the greatest calling, and the best part that will abide with us for ever; as if it were not the part of a Christian to redeem time from his calling to the duties of Christianity. I have no time, saith the worldling; what will you have me to do? Why, what time had David, when he meditated on the law of God day and night? Ps. 1:2. He was a king. The king is bound to study the Scriptures. And yet whose employment is greater than the employment of the chief magistrate? Deut. 17:18, 19.
那些世俗的人也有借口。“唉！我必须顾及我的职责。”他们也有经文作为依据。“不为自己的家人提供生活的人比不信者还要坏”，《提摩太前书》5:8，仿佛上帝设立了任何职业来阻碍基督教的呼召；仿佛那不是最伟大的呼召，也不是将与我们永远同在的最好的部分；仿佛基督徒不应该将时间从自己的职业中赎回，用于履行基督教的职责。世俗人说，我没有时间，你要我怎么办？嗯，大卫有多少时间，当他日夜默想上帝的律法时？诗篇 1:2。他是国王。国王有责任研究圣经。然而，还有谁的工作比首席官员的工作更重要呢？《申命记》17:18, 19。

And thus every one, as their state and condition is, they have several pretences and excuses. Those that are young, their excuse is, we have time enough for these things hereafter. Others, as those that were negligent to build the second temple, 'the time is not yet, say they,' Hag. 1:2; whenas the uncertainty of this life of ours, the weightiness of the business, the danger of the custom of sin, the engaging of our hearts deeper and deeper into the world, makes it a more difficult thing to be a Christian. It more and more darkens our understanding, the more we sin; and the more it estrangeth our affections from good things, the more we have run out in an evil course. Time is a special mercy; but then thou hast not time only, but the means, good company, and good motions. Thou mayest never have such a gale again; thy heart may be hardened through the deceitfulness of sin. Again, who would want the comforts of religion for the present? As Austin saith, 'I have wanted thy sweetness too long.'* What folly is it to want the sweetness and comfort of religion, so long as we may have it.
因此，每个人根据自己的状态和条件都有各种借口和理由。年轻人的借口是，我们以后还有足够的时间来做这些事情。其他人，就像那些懒于建造第二座圣殿的人一样，“他们说，时候还没有到”，哈该书 1:2；然而，我们生命的不确定性，事务的繁重，罪恶的习惯的危险，我们的心越陷越深地沉迷于世俗，使成为一个基督徒变得更加困难。我们越犯罪，我们的理解力就越暗淡；我们越追求邪恶，我们的情感就越远离善事。时间是一种特殊的恩典；但是你不仅有时间，还有手段、好朋友和好的引导。你可能再也没有这样的机会了；你的心可能因罪恶的欺骗而变得硬化。再说，谁愿意放弃宗教的安慰呢？正如奥古斯丁所说，“我已经太久没有品尝到你的甜美了。”*如果我们可以拥有它，那么放弃宗教的甜美和安慰是多么愚蠢的。

Some others pretend, the uncomfortableness of religion, I shall want my comforts; whenas indeed there is no sound comfort without having our hearts in a perfect communion with Christ, walking with God, and breaking off from our evil courses. What is the reason of discomforts, unresolvedness, and unsettledness? when we know not where we are, whither we go, or what our condition is. Unsettledness breeds discomfort; and indeed there is no pleasure so much as the pleasure that the serving of God hath with it. As the fire hath light and heat always in it, so there is no holy action that we perform throughly, but as it hath an increase of strength, so there is an increase of comfort and joy annexed to it. There is a present reward annexed to all things that are spiritually good. They carry with them present peace and joy. The conscience hath that present comfort which consumes all discouragements whatsoever, as is always found in the experience of that soul that hath won so much of itself, as to break through discouragements to the practice of holy duties. Believers have a joy and comfort 'that others know not of,' Rev. 2:7; an hidden kind of manna and contentment.
有些人假装宗教带来的不舒服，而我却渴望我的安慰；事实上，没有与基督心灵完全交流、与上帝同行并摒弃邪恶行径的坚固安慰。不确定、不解决和不稳定的原因是什么？当我们不知道自己在哪里、要去哪里或者自己的状况如何时。不稳定会导致不舒服；事实上，没有什么乐趣比侍奉上帝所带来的乐趣更多。就像火总是有光和热一样，我们所做的每一件圣洁的行动都不仅有力量的增长，还有与之相连的安慰和喜乐的增加。一切属灵善事都有即时的回报。它们带来即时的平安和喜乐。良心拥有即时的安慰，消除了一切困扰，这是每一个已经克服困扰，勇于履行圣洁职责的灵魂的经验所证明的。信徒们拥有一种“别人所不知道的”喜乐和安慰（启示录 2:7），一种隐藏的吗哪和满足。

These and a thousand such like discouragements men frame to themselves: 'My health will not serve,' 'I shall endanger my life.' 'There is a lion in the way,' saith the sluggard, Prov. 26:13, who, with his excuses, 'thinks himself wiser than the wisest in the city,' verse 16. There is none so wise as the sluggard, for belly-policy teacheth him a great many excuses, which he thinks will go for wisdom, because by them he thinks to sleep in a whole skin. He is but a sluggard for all that; and though he plead 'yet a little while,' poverty, not only outward, but spiritual poverty and barrenness of soul, 'will come upon him as an armed man,' Prov. 6:11, and leave him destitute of grace and comfort, when he shall see at last what an evil course of life he hath led, that he hath yielded so much to his lazy flesh to be drawn away by discouragements from duties that he was convinced were agreeable to the word. Now, what may be the grounds and causes of these false pretences and excuses which hinder us from holy duties? There be many causes.
这些和其他无数的挫折是人们自己给自己设下的：“我的健康不允许”，“我会危及生命。”“路上有只狮子，”懒惰人如此说道，箴言 26:13，他凭借借口“认为自己比城里最聪明的人还聪明，”第 16 节。没有人比懒惰人更聪明，因为他的肚子政策教给他很多借口，他认为这些借口会被认为是智慧，因为他认为这样他就可以安然入睡。尽管如此，他仍然是个懒惰人；虽然他辩称“再过一会儿”，贫穷不仅是外在的，而且是属灵的贫穷和灵魂的荒凉，“将如武装人一般降临于他”，箴言 6:11，当他最终看到自己过着多么邪恶的生活，他因为受到挫折而放弃了他确信是符合上帝话语的职责时，他将被剥夺恩典和安慰。那么，是什么原因和原因导致了这些虚假的借口和借口阻碍我们履行圣职？有很多原因。

1. First of all, one cause of this in us is this: Naturally, so far as we are not guided by a better spirit than our own, we are inclined too much to the earthly present things of this life, because they are present and pleasant, and we are nuzled up in them, and whatsoever pulls us from them is unwelcome to us. This is one ground.
首先，我们中的一个原因是这样的：自然而然地，只要我们没有被比我们自己更好的精神所引导，我们就会过于倾向于这个生活中的现实事物，因为它们是存在且令人愉悦的，我们沉浸其中，任何将我们从中拉开的事物都是不受欢迎的。这是一个原因。

2. Again, join with this, that naturally, since the fall, the soul of man having lost wisdom to guide it to that which is truly good, hath wit enough left to devise untoward shifts, to excuse that which is evil. In this fallen estate the former abilities to devise things throughly good is turned to a matter of untoward wit, joined with shifting. 'God made man right, but he hath sought out many inventions,' Eccles. 7:29. Carnal wit serves carnal will very well; and carnal lusts never want an advocate to plead for them, namely, carnal reason. From the bent, therefore, of the soul to ill things, pleasure, ease, and honour, such a condition as pleaseth the outward man since the fall, the bent and weight of the soul goeth this way, together with wit. Having lost the image of God in holy wisdom, there is shifting. This is a ground also why delays are joined with shifts.
再次，与此相连的是，自从堕落以来，人的灵魂失去了引导它走向真正善良的智慧，却还有足够的机智来设计出不合适的借口来为邪恶辩护。在这个堕落的状态下，以前能够彻底设计出善良事物的能力变成了不合适的机智，与转变相结合。《传道书》7:29 说：“神造人正直，但他们寻找许多巧计。”肉体的机智很好地服务于肉体的意愿；而肉体的欲望从不缺乏为它们辩护的倡导者，即肉体的理性。因此，从灵魂对邪恶事物的倾向，以及自堕落以来，满足外在人的愿望的快乐、安逸和荣耀的条件来看，灵魂的倾向和重量都朝着这个方向，同时伴随着机智。失去了神圣智慧中的上帝形象，就会有转变。这也是为什么拖延与借口相结合的原因之一。

3. Again, there is another ground, that corrupt nature, in this like the devil and sin, which never appear in their own colours, sets a man on this way. Who would not hate the devil if he should appear in his own likeness? or sin, if it should appear in his own colours? And therefore wit stretcheth itself to find out shifts. For, says the heart, unless there be some shifts and pretences to cover my shame, I shall be known to be what I am indeed, which I would be loth were done. I would have the sweet but not the shame of sin, the credit of religion, but not put myself to the cost which cometh with true religion, to deny myself. Corrupt courses never appear in their own colours. They are like the devil for this.
再说一次，还有另一个原因，那就是腐败的本性，就像魔鬼和罪恶一样，它们从不以自己的本色出现，而是引导人们走上这条路。如果魔鬼以自己的样貌出现，谁不会憎恨他呢？如果罪恶以自己的本色出现，谁不会憎恨它呢？因此，智慧会竭尽全力寻找借口。心里想，除非有一些借口和假象来掩盖我的羞耻，否则我将被人们认识到我真实的样子，而我不愿意这样。我想要罪恶的甜蜜，但不想要它的耻辱；我想要宗教的声誉，但不想为真正的宗教付出代价，即否定自己。腐败的行径从不以自己的本色出现。它们就像魔鬼一样。

4. And then, again, naturally there is a great deal of hypocrisy in us. We may do duties to satisfy conscience, for somewhat must be done, to hear now and then, read and come to prayer betwixt sleeping and waking, yawning prayers, when we can do nothing else. Somewhat must be done. Conscience else will cry out of us that we are atheists, and shall be damned. Some slubbering service must be done therefore. Yet notwithstanding, herein is our hypocrisy, that we cannot bring our hearts to do it, as it should be done, to purpose; for though it be true that there is much imperfection in the best actions, the best performances, yet this is hypocrisy when men do not do it as God may accept it, and as it may yield themselves comfort. The heart draws back. Duties it will and must do, but yet will not do them as it shall have comfort by them. This is inbred in the heart naturally. Conscience forceth to do something, though the flesh and corruption pulls back. This is the disposition of all men, till they have got the victory of their own atheistical hearts.
然后，再说，我们内心中自然存在着很多虚伪。我们可能会履行义务以满足良心的要求，因为必须做一些事情，偶尔听听，读读书，在睡觉和醒来之间祈祷，打哈欠的祷告，当我们无法做其他事情时。必须做一些事情。否则，良心会指责我们是无神论者，并将我们定罪。因此，必须做一些敷衍的服务。然而，尽管如此，我们的虚伪在于我们无法全心全意地去做，如它应该被做到的那样，目的明确；因为虽然最好的行动、最好的表现中存在很多不完美，但当人们不按照上帝的接受方式去做，也不会给自己带来安慰时，这就是虚伪。内心退缩了。它会履行义务，但不会以能够从中获得安慰的方式去履行。这是天生的。良心强迫我们做一些事情，尽管肉体和腐败在拉扯着我们。这是所有人的倾向，直到他们战胜了自己无神论的内心。

5. And then, again, another ground may be this, a false conceit of God and of Christ, that they will take anything at our hands. Because we love ourselves, and think that we do very well, we think that God is such a one as we are, as it is, 'Thou thoughtest that I was like unto thee,' &c., Ps. 50:21 that God will be put off with anything, and any excuse will serve the turn. You have not a swearer, a filthy, careless person, but he thinks God is merciful, and Christ died for sinners; and I was provoked to it, &c. Still he thinks to have some excuse for it, and that they will stand good with God. This atheism is in us naturally, and when we are palpably to blame in the judgment of others and ourselves in our sober wits, yet we put more ignorance and carelessness on God than on ourselves. 'Tush, God regards it not.' It is the times. I would be better. It is company whom I must yield unto, &c. They think God will accept these things from them.
然后，另一个原因可能是对上帝和基督的错误自负，认为他们会接受我们的任何东西。因为我们爱自己，认为我们做得很好，我们认为上帝也是像我们一样的人，正如诗篇 50:21 所说的，“你以为我与你一样”。所以，上帝会接受任何东西，任何借口都可以成立。你会发现，不管是骂人的人，还是肮脏、粗心的人，他们都认为上帝是仁慈的，基督为罪人而死；而且我被激怒了，等等。他们仍然认为自己有一些借口，而且这些借口在上帝面前是站得住脚的。这种无神论在我们内心自然而然地存在，当我们在他人和自己的冷静判断中明显有错时，我们对上帝的无知和粗心大于对自己的。“呸，上帝不会在意的。”这是时代的问题。我会变得更好的。这是我必须屈服于的伙伴等等。他们认为上帝会接受这些东西。

6. But one main ground thereof is, the scandals that we meet withal in the world, which, indeed, is a ground, because our own false hearts are willing to catch at anything. You see, say they, these men that make profession of religion, what they are; and then the devil will thrust some hypocrisy* into the profession of religion, and they judge all by one or two, and will be sure to do it. Therein stands their ingenuity; and if they can see any infirmity in them that are incomparably better than themselves, Oh, they are safe. Here is warrant enough to dislike religion and all good courses, because some do and so,* as if the course of religion were the worse for that. Thus they wrap themselves in those excuses, as men do their hands to defend them from pricks. This is the vile poison of our hearts, that will be naught, and yet, notwithstanding, will have reason to be so. The speech is, wickedness never wanted pretexts, which, as it is true of great wickedness, much more is it of that which goes in the world for drowsy lukewarm profession, under which many sink to hell before they are aware. They never want reason and pretexts to cover their sin. There is a mint and forge of them in the soul. It can coin them suddenly. Thus we see our wits do serve us excellently well to lay blocks in our own way to hinder us from heaven. We are dunces, and dull to do anything that is spiritually good, whereof we are incapable. But if it be to lay blocks in our own way to heaven, to quarrel with God and his ordinances, with the doctrine of salvation, with the instruments, teachers, and those that lead us a better way, that our wit will serve for. But to take a course to do us good another day, to lay up comforts in which we might end and close up our days, there we are backward, and have shift upon shift. This is added for the further explication of it, because of the necessity of the point; for except our hearts be discovered to us, we shall never know what religion means, save to know so much as may, through the winding, turning, shifting, and falsehood of our own nature, bring us to hell. Wherein we are worse enemies to ourselves than the devil is, who could not hurt us unless we did betray ourselves. But he hath factors in us to deal for him. Our own carnal wit and affection, they hold correspondency with him; whence all the mischief that he doth us is by that intercourse that our nature hath with Satan. That is the Delilah which betrayeth all the Sampsons, sound worthy Christians in the world, to their spiritual enemies. Therefore, we can never be sufficiently instructed what a vile nature we have, so opposite to religion, as far as it is saving. Corrupt nature doth not oppose it so far as it is slubbered over, but so far as may bring us to that state we should be in. We have no worse enemies than our own hearts. Therefore, let us watch ourselves continually, and use all blessed means appointed of God whereby we may escape out of this dangerous, sleepy disposition of soul, which cost the church so dear, as we shall hear, God willing, hereafter.
但其中一个主要原因是，我们在世界上遇到的丑闻，这确实是一个原因，因为我们自己虚伪的内心愿意抓住任何事情。他们说，你看，那些宣称信仰宗教的人，他们是什么样子；然后魔鬼会把一些伪善带入宗教的宣称中，他们会根据一个或两个人来判断所有人，并且一定会这样做。这就是他们的机智之处；如果他们能看到那些比自己优秀得多的人的任何弱点，哦，他们就安全了。这足以让他们不喜欢宗教和一切善行，因为有些人这样做，好像宗教的道路因此变得更糟。他们用这些借口包裹自己，就像人们用手保护自己免受刺伤一样。这是我们心中可恶的毒素，它们会变得邪恶，然而，尽管如此，它们还是会有理由这样做。有句话说，邪恶从不缺乏借口，这对于大恶行来说是真的，对于在世界上被认为是懒散冷淡的信仰宣称来说更是如此，在这种宣称下，许多人在意识到之前就沉沦入地狱。他们从不缺乏理由和借口来掩盖他们的罪恶。 在灵魂中有一个铸币厂和锻造厂。它们可以突然铸造出这些东西。因此，我们看到我们的智慧在阻碍我们通往天堂的道路上非常出色。我们是愚蠢的，对于任何属灵的善事都无能为力。但是，如果是为了阻碍我们通往天堂的道路，与上帝及其教规、救赎的教义、工具、教师和那些引领我们走向更好道路的人争吵，我们的智慧就会派上用场。但是，为了在将来的某一天给自己带来好处，积攒安慰，以便在生命的尽头结束和收尾，我们却退缩了，不断地推诿。这是为了进一步解释这一点的必要性，因为除非我们的内心对我们揭示，否则我们永远不会知道宗教的含义，除非我们知道足够多的东西，通过我们自己本性的曲折、转变、推诿和虚伪，将我们带到地狱。在这方面，我们对自己比魔鬼更加残忍，因为除非我们背叛自己，否则他无法伤害我们。但他在我们内心中有代理人为他服务。 我们自己的肉体智慧和感情与他相一致；因此，他对我们所做的一切恶行都是由于我们的本性与撒旦之间的交往。这就是出卖所有世界上值得尊敬的基督徒给他们的属灵敌人的大利拉。因此，我们永远不能被充分教导我们有多么卑劣的本性，它与宗教是如此相反，就它的救赎而言。腐败的本性并不与它相抵触，只是在我们达到应有的状态时才会如此。我们没有比我们自己的内心更坏的敌人。因此，让我们不断地自我观察，并使用上帝所指定的一切祝福的方法，以便我们可以摆脱这种危险的、昏昏欲睡的灵魂状态，这对教会来说是如此昂贵，我们将在以后听到，上帝愿意的话。

THE EIGHTH SERMON
第八篇布道

I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?—CANT. 5:3.
我已经脱下了我的外套；我该如何穿上它？我已经洗了我的脚；我该如何弄脏它们？—《雅歌》5:3。

WE are now, by God's assistance, to speak of the remedies against the lazy distempers we are prone unto in spiritual things; where we left off the last day.
我们现在，凭借上帝的帮助，要谈论对我们在属灵事物上容易患上的懒散病症的治疗方法；这是我们上次停下来的地方。

Quest. What course should we take, then, to come forth from this distempered laziness? That we may attain a spiritual taste and relish of heavenly things, so as not to loathe religious exercises; or delay and put them off with excuses?
我们应该采取什么措施才能摆脱这种病态的懒散呢？以便我们能够获得对天上事物的精神品味和享受，从而不厌恶宗教活动；或者用借口推迟和拖延它们？

Ans. 1. First of all, resolve not to consult with flesh and blood in anything. For it always counsels us for ease, as Peter counselled Christ, 'Master, pity thyself,' Mat. 16:22. So we have a nature in us like unto Peter, Spare, favour, pity thyself. Like Eve, and Job's wife, we have a corrupt nature that is always soliciting from* God, and drawing us unto vanity, Gen. 3:6 and Job 2:10. Take heed of counselling with flesh and blood; for if men were in a city environed round about with enemies, would they consult with them what they should do for defence of the city? Were it not a mad part? And is it not a greater madness when Christians will consult with flesh and blood what they should do in duties of obedience, which will always put us upon terms of ease, the favour of men, content, and the like, which, if a man yield to, he shall never enter into heaven? Take heed therefore of consulting with our enemy, seeing Satan hath all the correspondency he hath by that enemy which we harbour in our bosom. In which ease the hurt he doth us by his sophistry comes by ourselves. We betray ourselves by our carnal reason, whereby Satan mingleth himself with our imaginations and conceits. Let us therefore beware we listen not to the counsel of flesh and blood, especially when the matter comes to suffering once, for there of all other things flesh and blood doth draw back. Every one hath a Peter in himself that saith, 'Spare thyself.' Thou art indiscreet to venture thyself upon this and that hazard. But where the judgment is convinced of the goodness of the cause, whether it be religion or justice (for the first or for the second table, that matters not), if the judgment be convinced of the thing, then consult not with flesh and blood, whatsoever the suffering be. It is not necessary that we should live in riches, honours, pleasures, and estimation with the world. But it is necessary we should live honest men and good Christians. Therefore, when flesh and blood objecteth in this kind, consult not with it. First, because it is an enemy, and therefore is to be suspected and neglected; secondly, because it is said, 'flesh and blood shall not inherit the kingdom of heaven,' 1 Cor. 15:50.
首先，决心不在任何事情上与血肉之躯商议。因为它总是劝告我们追求舒适，就像彼得劝告基督一样，“主啊，可怜你自己吧”，马太福音 16:22。所以我们内心有一个像彼得一样的本性，宽容、喜爱、可怜自己。像夏娃和约伯的妻子一样，我们有一个腐败的本性，总是向上帝请求，并引诱我们走向虚荣，创世纪 3:6 和约伯记 2:10。小心不要与血肉之躯商议；因为如果人们身处一个四面环敌的城市，他们会与敌人商议如何保卫城市吗？这不是疯狂的行为吗？当基督徒在顺从的责任上与血肉之躯商议时，这不是更大的疯狂吗？这总是会使我们追求舒适、得到人们的喜爱、满足等等，如果一个人屈服于这些，他将永远无法进入天堂。因此，小心不要与我们的敌人商议，因为撒旦通过我们怀抱的敌人与我们保持联系。在这种情况下，他通过自己的诡辩对我们造成伤害。我们通过肉体的理性背叛了自己，撒旦通过这种方式与我们的想象和观念融为一体。 因此，让我们小心，不要听从血肉之躯的劝告，尤其是当涉及到一次的痛苦时，因为在所有其他事情中，血肉之躯都会退缩。每个人内心都有一个彼得，他说：“节制自己。”冒险承担这样或那样的危险是不明智的。但是，当判断确信事情的善良性质时，无论是宗教还是正义（无论是为第一张桌子还是第二张桌子，都无关紧要），如果判断确信这件事，那么无论遭受什么样的痛苦，都不要与血肉之躯商议。我们不必生活在财富、荣誉、享乐和世俗的评价中，但是我们必须做诚实的人和好的基督徒。因此，当血肉之躯以这种方式提出异议时，不要与之商议。首先，因为它是敌人，所以应该怀疑和忽视；其次，因为经上说：“血肉之躯不能承受天国的产业。”（哥林多前书 15:50）

2. And therefore we should practise that first lesson in religion, heavenly wisdom. To aid us wherein, Christ, knowing what an enemy we are to ourselves in the ways of God, saith, 'Let a man deny himself, and take up his cross, and follow me,' Mat. 16:24. There is no following of Christ, considering that our flesh is so full of cavils and excuses, unless we practise that heavenly lesson of Christ, 'to deny ourselves,' our whole self, our wit and reason, in the matters of God: our will and affections. Say nay to all the sluggishness of the flesh; silence all presently, as soon as ever they discourage thee from holy ways. Consider whence they come, which is enough; from God's and our enemy, and the worst enemy we have, that lieth in our own bosom. And to enable us the better, mark what Paul saith, 'We are no more debtors to the flesh,' &c., Rom. 8:12. We owe nothing to it. I owe not such obedience, such subjection, to the flesh and carnal reason; I have renounced it long since. What! am I obnoxious to a man unto whom I owe no service? We owe the flesh no service or obedience. What! shall we yield to that which we have long since renounced?
因此，我们应该先练习宗教的第一课，天上的智慧。为了帮助我们，基督说：“人若要跟从我，就当舍己，背起他的十字架来跟从我。”（马太福音 16:24）考虑到我们的肉体充满了挑剔和借口，如果我们不练习基督的天上课程，“舍己”，舍弃我们整个的自我，我们的智慧和理性，在与上帝有关的事情上：我们的意愿和情感。对肉体的所有懒散都说不，立即让它们安静下来，只要它们一阻止你走向圣洁的道路。考虑它们来自哪里，这已经足够了；来自上帝和我们的敌人，也是我们最坏的敌人，就在我们自己的内心深处。为了更好地使我们有能力，注意保罗所说的：“我们不再欠肉体的债。”（罗马书 8:12）我们对它没有任何债务。我不欠肉体和肉体的理性这样的服从和顺从；我早就放弃了它。什么！我对一个我不欠任何服务的人有义务吗？我们对肉体没有任何服务或顺从的义务。什么！我们要屈服于我们早就放弃的东西吗？

3. And withal, in spiritual courses, let us arm ourselves with resolution. First, conclude is it so or not so. Let our judgments be convinced. For resolution is a disposition arising from the will immediately; but it is of the will, by sound judgment, convinced of the goodness of the thing, after which the will resolves. Get resolution from soundness of conviction that such things are good, and that they are best for us, and best for us at this time, the sooner the better; that there is an absolute necessity to have them, and that they are everlastingly good. Oh! these considerations will put us on amain to obtain the same. It is our duty, and we shall sin against God, against our conscience, against the Spirit of God, and against others that take like liberty by our examples, if we yield to our base lusts and suggestions in this kind.
而且，在精神上的课程中，让我们以决心武装自己。首先，得出结论是这样还是不是这样。让我们的判断被说服。因为决心是立即从意愿产生的一种倾向；但它是由明智的判断说服的意愿，相信这件事的好处，之后意愿才会决定。从坚定的信念中获得决心，认为这些事情是好的，对我们来说是最好的，对我们来说是最好的时间，越早越好；认为我们必须拥有它们，它们是永恒的好。哦！这些考虑将促使我们努力获得相同的东西。如果我们屈服于这种低级的欲望和建议，那么我们将违背上帝、违背我们的良心、违背上帝的灵、违背其他人以我们的例子为借口的权利。

And to help resolution the more, let us have before our eyes the examples of God's worthies, who (like unto David's worthies, who brake through the host of the Philistines for water, 2 Sam. 23:16) have in all ages broken through all discouragements, and made a conscience more to please God, to hold communion and fellowship with Christ, than to hold any correspondency with the world. Look to blessed Paul, 'What do ye vexing of me and breaking my heart? I am ready not only to go to Jerusalem, but to die for Christ's sake,' Acts 21:13. And look to Christ how he shakes off Peter, 'Get thee behind me, Satan,' &c., Mat. 16:23. Look to Moses, how he shook off all the solicitations of a court, 'Because he had an eye to the recompence of the reward,' Heb. 11:16. Look to Joshua, 'I and mine house will serve the Lord,' Josh. 24:15. Let others of the world do what they will; if others will go to the devil, let them; for myself, I and my house, those that I have charge of, will serve the Lord. This was a noble resolution which was in good Nehemiah, 'Shall such a man as I flee?' Neh. 6:11. What! shall I flee? shall I do this, yield to this base discouragement? shall I discourage others, like those spies of Canaan, by mine example? Hence it is that Hebrews 11th, in that notable chapter, that little 'book of martyrs,' after the catalogue of those worthies set down there, that which we are exhorted and pointed to in the beginning of the next chapter, is unto the practice of the like virtues, in imitation, having before us 'such a cloud of witnesses,' wherewith being compassed, the exhortation is, 'Let us therefore shake off everything that presseth down, and the sin that hangeth so fast on,' &c., Heb. 12:1 (i). As the cloud was a guide to them to Canaan out of Egypt, so the cloud of good examples is as it were a light to go before us to the heavenly Canaan.
为了更好地解决问题，让我们眼前有上帝的忠仆们的例子，他们（就像大卫的忠仆们一样，他们为了水冲破非利士人的军队，撒母耳记下 23:16）在所有时代都克服了一切挫折，更加注重取悦上帝，与基督交通和交流，而不是与世界保持任何联系。看看保罗，他说：“你们为什么使我伤心，使我心碎？我不仅准备去耶路撒冷，而且为了基督的缘故也准备死。”（使徒行传 21:13）再看看基督如何摆脱彼得，“撒但，退我后边去吧！”（马太福音 16:23）再看看摩西，他摆脱了宫廷的一切诱惑，“因为他眼中看见赏赐。”（希伯来书 11:26）再看看约书亚，“至于我和我家，我们必定事奉耶和华。”（约书亚记 24:15）其他世人可以做任何他们想做的事情；如果其他人要去见鬼，就让他们去吧；至于我和我家，那些我负责的人，我们将事奉耶和华。这是尼希米的崇高决心，“难道像我这样的人会逃跑吗？”（尼希米记 6:11）什么！我会逃跑吗？我会做这个吗？我会屈服于这种卑鄙的挫折吗？ 我是否应该以我的榜样来阻止其他人，就像迦南的间谍一样？因此，希伯来书第 11 章，在那个著名的章节中，那本小小的“殉道者之书”中，列出了那些值得称道的人物之后，我们被劝告并指引到下一章的开始，去实践类似的美德，效仿他们，因为我们有“这样一群见证人”环绕着我们，所以劝告是，“让我们摆脱一切压迫我们的事物和紧紧缠住我们的罪恶”，来自希伯来书 12:1（i）。就像云彩引导他们从埃及到迦南一样，善良榜样的云彩就像是在我们前面引领我们去天堂的迦南。

In this case above all, let us look to Christ, 'who is the author and finisher of our faith,' Heb. 12:2. This will make us break through discouragements and resolve indeed. What could hinder him? His love is so fiery, that nothing could hinder him to come from heaven to the womb of the virgin; from thence to the cross, and so to the grave, to be abased lower than ever any creature was. His love to us so carried him through all discouragements and disgraces. 'Consider him, who endured such speaking against of sinners,' Heb. 12:3. The consideration of Christ's love and example will carry us through all discouragements whatsoever.
在这种情况下，首先让我们看向基督，他是我们信仰的创始者和完成者（来 12:2）。这将使我们克服挫折并真正决心。有什么能阻止他呢？他的爱是如此炽热，以至于没有任何东西能阻止他从天堂来到童贞女的子宫，从那里到十字架，再到坟墓，比任何生物都更加卑微。他对我们的爱使他克服了所有的挫折和耻辱（来 12:3）。思考基督的爱和榜样将使我们克服任何挫折。

4. And further, let us be able by sound reasons to justify the ways of God, and to answer cavils; to give account of what we do to ourselves and others, with reasons why we sanctify the Sabbath, have such communion with God in prayer, neglect the fashions of the world, &c. To have reasons ready from Scripture is an excellent thing; when we are able to justify whatsoever we do by the word, against all the quarrels of our own hearts and others. When we are led to do things only by the example of others, or by respects, then we are ofttimes put to it on the sudden by temptations, being not able to justify what we do. Let us labour therefore to do things upon good grounds, and be able to justify all the ways of religion, as they are easily justified. For nothing in this world stands with so much reason, as exactness in the ways of God. There is so much reason for nothing in the world, as to be not only Christians, but exact Christians, as Paul saith to Agrippa, 'Would to God you were not almost, but altogether as I am, saving these bonds,' Acts 26:29, to make conscience of all ways and courses. It stands with the most reason of the world, so to justify religion by reasons unanswerable, that may set down corrupt nature, and stop the mouth of the devil himself. And herein let us propound sound and strong questions to ourselves often. Are those things that I am moved to do good, or are they not? If they be good, why do I not do them? If they be bad, why do I do them at all? If they be good, why do I stick at them? How do I prove them to be good? Have alway ready some Scripture, or reason from thence, which is as good. The reasons of the word are most divinely strong, let them be ready against all objections whatsoever, as against slight oaths, think of that of Christ, that we must give an account for all idle words, Mat. 12:36. How much more for atheistical oaths! So against grosser sins learn reason, a civil man, an heathen, would not do thus.
而且，让我们能够用充分的理由来证明上帝的方式，并回答质疑；用理由解释我们对自己和他人所做的事情，为什么我们要守安息日，与上帝在祷告中有如此的交流，忽视世俗的时尚等等。能够从圣经中找到理由是一件很好的事情；当我们能够用圣经来为我们所做的一切辩护，抵挡住自己和他人的争论时，这是一件很好的事情。当我们只是被他人的榜样或尊重所驱使时，我们往往会在突如其来的诱惑面前陷入困境，无法为自己的行为辩护。因此，让我们努力以正确的理由去做事情，并能够为宗教的一切方式辩护，因为它们是容易被证明的。在这个世界上，没有什么比遵守上帝的方式更有理由了。在这个世界上，没有什么比成为不仅仅是基督徒，而且是完全如我一样的基督徒更有理由了，正如保罗对亚基帕所说的：“但愿你们不但几乎，而且全然像我一样，只是这些锁链除外。”（使徒行传 26:29），要对所有的方式和行为都有良心。 它以世界上最有理由的方式存在，因此要用无法回答的理由来证明宗教，以此来揭示腐败的本性，并堵住魔鬼的嘴巴。在这里，让我们经常向自己提出明智而有力的问题。我被动机驱使去做好事吗？如果是好事，为什么我不去做呢？如果是坏事，为什么我还要去做呢？如果是好事，为什么我犹豫不决？我如何证明它们是好事？随时准备一些经文或从中得出的理由，这些理由同样有效。圣经的理由最为神圣而强大，让它们随时准备应对任何异议，比如对轻率的誓言，想想基督所说的，我们必须为所有闲言碎语负责，马太福音 12:36。对于无神论的誓言，更是如此！所以对于更严重的罪行，学会理性，一个有教养的人，一个异教徒，也不会这样做。

So also when the flesh moveth us to any backwardness in religious courses, let us have some Scripture ready, or reasons deducted from it. As, 1. From the dignity of our profession, from the great hopes we have to be glorious another day. And reason the matter, How doth this that I am moved to, suit with my hopes and expectation to come? How furthers it my journey homewards? And consider this likewise. 2. That no excuse will serve the turn at the day of judgment, but such an one as ariseth from an invincible infirmity, or an unremovable impediment. Such an excuse, taken from an invincible infirmity, may then serve the turn. As, when we cannot possibly do a thing, from impediments that all the means in the world cannot remove, as, a poor man cannot be liberal, &c. Excuses also, fetched from impossible impediments, as from invincible weakness, may avail. If a man have an infirm body, that he cannot do that which another man can. These excuses, with a gracious God, will serve the turn: which are not so much excuses, as a just plea. But otherwise, our untoward excuses will not serve the turn. What hindered them in the gospel who were invited to the supper? Luke 14. Excuses from oxen, wives, &c. Was it not lawful to buy oxen? and was it not lawful for the married to take content in a wife? 'Another had married a wife.' Were not all these things lawful? Very lawful. The farm hurts not, if it hinder not, nor the wife, oxen, nor anything. But in this case, when we regard these things more than the invitation to come to the feast of holy things, here is the malice of the devil, which brings that doleful message, 'They shall never taste of my feast,' Luke 14:24. There is such an infinite disproportion between the good of religion, peace of conscience, joy in the Holy Ghost here, and heaven and happiness hereafter, and between anything in this world, that to allege any hindrance whereby we cannot keep a good conscience, and preserve assurance of salvation, is most extreme folly and atheism. I believe not a better life, the disproportion being so great between the state of this life and a better, if I fetch excuses from the things of this life, to keep me from religion, the fear of God, and working out my salvation with fear and trembling. These excuses will not serve the turn. Not only with God at the day of judgment, but also our own consciences will tell us, that we are hypocrites to make such or such a plea. Therefore, when men become false, thereby to provide for wife or children, and take corrupt courses to keep them from religion, with pretext of their callings, lest they should lose one day in seven, this employment cannot prosper, which slights over duties under false pretences. Oh, they can toil for the pelf of the world! But for matters of their souls, they turn off all shamefully, as if there were not a God to judge them, a heaven to reward them, or a hell to punish them. Will such excuses serve the turn? Oh, no; they cannot with conscience, much less with God the Judge, who is greater than our conscience. This is another way to cut off these idle cavils, to consider that these excuses cannot serve the turn, neither to comfort conscience in this world, nor to uphold us in our plea at the day of judgment. Remember that.
所以，当肉体使我们在宗教事务上产生任何倒退时，让我们准备一些经文或从经文中推导出的理由。比如，1.从我们的职业尊严，从我们有望在另一天荣耀的伟大希望中。并且理性地思考这个问题，我被动摇的事情与我未来的希望和期望相符吗？它如何促进我回家的旅程？还要考虑这一点。2.在审判的那一天，没有任何借口能够解决问题，除非是源于无法克服的弱点或无法移除的障碍。这样的借口，从无法克服的弱点中产生的，可能会解决问题。比如，当我们无法做某件事情，因为世界上所有的手段都无法消除障碍，比如，一个穷人无法慷慨，等等。同样，从无法克服的障碍中产生的借口，比如无法克服的弱点，可能会起作用。如果一个人有一个虚弱的身体，他不能做另一个人能做的事情。这些借口，在一个仁慈的上帝面前，会解决问题：它们不仅仅是借口，而是正当的辩护。但是，否则，我们不合适的借口将无法解决问题。是什么阻碍了福音中被邀请参加晚宴的人们？路加福音 14 章。 牛、妻子等的借口。买牛不是合法的吗？已婚者对妻子满意也不是合法的吗？"另一个人娶了妻子"。这些事情不都是合法的吗？非常合法。如果农场不妨碍，妻子、牛或其他任何东西都不会有问题。但在这种情况下，当我们把这些事情看得比邀请参加圣物盛宴更重要时，这就是魔鬼的恶意，它传递了这个悲惨的消息："他们永远不会品尝我的盛宴"（路加福音 14:24）。在宗教的好处、良心的平安、圣灵的喜乐以及天堂和未来的幸福与此世间的任何事物之间存在着无限的不成比例，以至于以任何妨碍我们无法保持良好的良心和确保得救的保证为借口，是极其愚蠢和无神论的行为。我不相信有更好的生活，因为这种不成比例如此之大，以至于我从这个世界的事物中寻找借口，使我远离宗教、敬畏上帝，并以敬畏和战兢工作来得救。这些借口行不通。 不仅在审判的那一天，上帝会告诉我们，我们是虚伪的，因为我们提出了这样或那样的辩解。因此，当人们变得虚伪，为了照顾妻子或孩子而采取腐败的手段，以借口他们的职业，以免失去每周七天中的一天，这种行为是不会成功的，因为它以虚假的借口忽视了责任。哦，他们可以为了世俗的财富而辛勤努力！但是对于他们的灵魂问题，他们却毫不在乎，仿佛没有上帝来审判他们，没有天堂来奖赏他们，也没有地狱来惩罚他们。这样的借口能起作用吗？哦，不行；它们不能安抚良心，更不用说上帝这位比我们的良心更伟大的审判者了。这是另一种打破这些无谓争辩的方法，要考虑到这些借口不能起作用，既不能在这个世界上安慰良心，也不能在审判的那一天支持我们的辩解。请记住这一点。

5. And then again, Let us inure ourselves to bear the yoke of religion from our youth, which will make it easy afterwards. It were an excellent thing if those who are young, in the prime of their years, would inure themselves to the exercise of religion. This would make it easy unto them, to read the word of God, to open their spirits unto him in prayer. It may please God hereby (though they be negligent herein), yet they may be called to religion. But for an old man there is much work to do to read, to get anything into his brain, when his memory is pestered with other things, and corrupt nature in him is armed with a world of excuses, that might have been prevented by a timely and seasonable training up in a course of religion. Profane young persons know not what they do when they put off religion. Have they excuses now? They will have many more hereafter, when Satan and corruption will be much stronger. O! let them bear the yoke of religion, that is, inure themselves to duties that become Christians, which may facilitate and make it easy and pliable, that it may not be harsh to our nature. If a man do not hear, pray, and read, he can never have faith, grace, knowledge, mortification of corruption, wherein religion stands. But because these lead to duties that are hard to nature, and harsh, it is wisdom to inure young ones thereto betimes, that, having used themselves to these preparing duties, they may be the more fitted for the essential ones; that, having things in the brain by reading and hearing, grace may be wrought in the heart, it being a more easy passage from the brain to the heart. When a man is converted, it is an easy matter to bring it from the brain unto the heart; whereas a man that hath been negligent in his youth must then be instructed in the principles of religion. Therefore, it is a miserable case (though men be never so politic in the world) to have been negligent herein till age. It breeds a great deal of difficulty to them, ere they can come to be in such a state as a Christian should be in. Remember this, therefore, to do as Paul adviseth Timothy, a young man, 'to exercise himself in godliness,' 1 Tim. 4:7. It is a good thing for all that are young to exercise themselves to all duties of religion, or else pretences will grow up with age, whereby they will be indisposed everyday more than other. Experience shews it generally. We may believe it. If we will not, we shall find it hereafter too true by woful experience.
5. 然后，让我们从年轻时就习惯于承受宗教的负担，这样以后会变得容易。如果那些年轻人在他们的黄金年华时就习惯于宗教的实践，那将是一件极好的事情。这将使他们容易阅读上帝的话语，向他敞开心灵祈祷。这可能会让上帝喜悦（尽管他们在这方面有所疏忽），他们可能会被召唤到宗教中来。但对于一个年迈的人来说，要阅读、理解任何东西是很费力的，尤其是当他的记忆被其他事物所干扰，而他内心的腐败本性则充满了各种借口，这些借口本可以通过及时和适时的宗教培养来预防。亵渎的年轻人不知道他们推迟宗教意味着什么。他们现在有借口吗？当撒旦和腐败力量更强大时，他们将有更多的借口。哦！让他们承担宗教的负担，也就是让他们习惯于成为基督徒应尽的责任，这样可以使宗教变得容易和灵活，不会对我们的本性产生严厉的压迫。 如果一个人不听、祈祷和阅读，他永远无法拥有信仰、恩典、知识和腐败的克制，而这些是宗教的基石。但由于这些引导人们去做的事情对人的本性来说很困难和严厉，所以及早让年轻人习惯于这些准备工作是明智的，这样他们在完成这些准备工作后，就更能适应重要的任务；通过阅读和听讲，将事物放入大脑中，恩典就能在心中产生，因为从大脑到心灵的过程更容易。当一个人转变信仰时，将其从大脑转移到心灵是一件容易的事情；而一个年轻时懒散的人则需要在宗教原则上接受教导。因此，这是一个可悲的情况（尽管人们在世俗中再聪明），直到年老才开始重视这些事情。这给他们带来了很多困难，他们要达到一个基督徒应有的状态。因此，要记住这一点，像保罗劝告年轻人提摩太一样，“要在虔敬上锻炼自己”，提摩太前书 4:7。 对于所有年轻人来说，锻炼自己参与宗教的各种职责是一件好事，否则，随着年龄的增长，他们会越来越不愿意履行这些职责，而只是找借口。经验普遍表明如此。我们可以相信这一点。如果我们不相信，将来我们将通过痛苦的经历发现这是真实的。

6. And then again, by little and little, not only to be inured to the yoke of religion, but likewise to endure difficulties, opposition, and hardship; as the apostle stands upon it to Timothy, 'to endure hardship and afflictions from the beginning,' 2 Tim. 2:3. If the thing be good and warrantable, neglect the speeches of the world. What are the speeches of a company of men in the state of nature, in their miserable condition, to regard them, so as not to endure hardship in such things, of the goodness whereof we are convinced? But in these days men take up a delicate profession of religion. Men will be religious, but they will suffer nothing, not a taunt or a scoff. They will part with nothing; be at no loss; suffer no cross; be at no pains with religion further than may stand with all earthly content of this world. This delicate profession, if anything among us, threateneth the removing of the gospel and blessed truths we enjoy, because we will not part with any pleasure now. How will they suffer afflictions for the gospel, if such times come, that will not part with a vain oath, a corrupt fashion of life, a superfluity, that will not part with a rotten unsavoury discourse, which discovereth a rotten spirit, and infecteth others? Here is a profession of religion, indeed, that cannot have so much mastery of the corrupt heart as to deny and overcome itself in things that are grossly ill! How will a man part with his blood and life, that will not part with things that he should part withal? not only with something to the poor and to good uses, but to part with some sinful course of life, and wicked and ungodly lusts that fight against the soul; who will not endure not so much as a check; who, rather than they will go under that censure wherewith the world is pleased to disgrace religion, they will live and die like atheists. This extreme tenderness in the matters of God and of salvation is the cause why many eternally perish.
6. 然后，一点一点地，不仅要习惯于宗教的束缚，而且要忍受困难、反对和艰辛；正如使徒对提摩太所说的，“要从一开始就忍受艰难和痛苦”，提摩太后书 2:3。如果事情是好的和合理的，就忽略世界的言论。一群处于自然状态、处境悲惨的人的言论有什么值得关注的，以至于不能忍受我们确信其善良的事情中的困难呢？但在这些日子里，人们选择了一种娇贵的宗教信仰。人们愿意信仰宗教，但他们不愿承受任何苦难，不愿受到嘲笑或讥讽。他们不愿放弃任何东西，不愿有任何损失，不愿承受任何十字架，不愿为宗教付出任何努力，除非这些努力与世俗的满足相一致。如果我们中间有什么娇贵的宗教信仰，那就威胁着我们享受的福音和真理的消失，因为我们现在不愿放弃任何快乐。 如果出现这样的时机，他们将如何为福音而受苦，而不愿放弃虚浮的誓言、腐败的生活方式、过度的奢侈，不愿放弃腐烂、无味的言论，这些言论显露出腐朽的精神，感染他人？这确实是一种宗教信仰，它无法对腐败的内心产生如此大的控制力，以至于不能在明显不好的事情上否认和克服自己！一个人如何能放弃自己的血和生命，而不愿放弃他应该放弃的东西？不仅要给穷人和善用一些东西，还要放弃一些罪恶的生活方式，放弃那些与灵魂作战的邪恶和不虔诚的欲望；他们宁愿不受任何指责，也不愿接受世界对宗教的耻辱，他们将像无神论者一样生活和死去。在上帝和救赎的事上过于娇嫩是许多人永远灭亡的原因。

7. Again, to cut off all vain excuses, let us oft have in thought of our heart what we should be, and what we should all aim at, and how far we come all short of it. A Christian that hopes of good of his religion should live by faith, and depend upon God in the use of lawful means. If he be as he should be, he ought to walk with God, keep his watch with him, and do nothing unbeseeming the eye of God. When his corruption draws him to be careless, then he is not as he should be; for in a right temper, he ought to be fitted to every good work, ready for all opportunities of doing anything that is good, because the time of this life is the seedtime, the time of doing good. The time of reaping is in the world to come. When, therefore, the heart is shut, when any opportunity is offered of doing good, he may conclude certainly, I am cold and dull; pretend what I will, I am not as I should be. A Christian ought to 'abound in the work of the Lord,' 1 Cor. 15:58, especially having such abundance of encouragements as we have. What a world of encouragements hath a Christian! There are none to* those of religion, from the inward content that it brings here, at the hour of death, and in glory hereafter. When we are drawn to be scanty, niggardly, and base to things that are good, surely this is not as it should be. Pretend what we will to the contrary, this is a fault. A Christian should at all times be fit to yield and to render up his soul unto God, because our life is uncertain. When, therefore, we are moved by corruption to live in a state that we cannot abide to die in, because we are under the guilt of some sin, then certainly, pretend what we will, our state is so far naught, as far as there is unfitness and unwillingness to die. Let us have in the eye of our soul, therefore, what a Christian should be, aim at it, and think that when we stop at a lower measure and pitch, that, pretend what we will, all is but from carnal wit and policy, the greatest enemy that religion hath.
再次，为了消除所有的借口，让我们经常思考我们应该成为什么样的人，我们应该追求什么，以及我们离这个目标还有多远。一个希望从自己的宗教中得到好处的基督徒应该凭借信仰生活，并在使用合法手段时依靠上帝。如果他是应该的样子，他应该与上帝同行，与上帝一起守望，不做任何不合上帝眼光的事情。当他的堕落使他变得漫不经心时，他就不是应该的样子了；因为在正确的状态下，他应该为每一件善事做好准备，随时准备好做任何善事，因为这一生的时间是播种的时间，是行善的时间。收获的时间在来世。因此，当心灵关闭时，当有机会做善事时，他可以确定地得出结论，我是冷漠而迟钝的；无论我假装什么，我都不是应该的样子。一个基督徒应该“在主的工作上多多努力”，哥林多前书 15:58，尤其是我们有如此多的鼓励。一个基督徒有多少鼓励啊！ 在宗教的内在内容带来的这里的时候，死亡的时候和来世的荣耀，没有人能比得上它。当我们被引导去对好事物吝啬、吝啬和卑鄙时，这显然不应该是这样的。无论我们假装与此相反，这都是一个错误。一个基督徒应该随时准备好将自己的灵魂献给上帝，因为我们的生命是不确定的。因此，当我们被腐败所驱使，生活在我们无法忍受死亡的状态中，因为我们有某种罪孽的罪恶感，那么无论我们假装与此相反，我们的状态都是不好的，因为存在不适和不愿意去死的情况。因此，让我们的灵魂眼中拥有一个基督徒应该是什么样子的，努力追求它，并且认为当我们停留在一个较低的程度和水平时，无论我们假装与此相反，一切都只是出于肉体的智慧和策略，这是宗教所面临的最大敌人。

We pray in the Lord's Prayer, 'Thy kingdom come; thy will be done in earth, as it is done in heaven:' great desires, and which should be the desires of all our hearts. But herein we play the hypocrites. Whilst we pray thus, that the kingdom of God may come, that Christ may rule in our hearts over lusts and desires; yet notwithstanding, we pretend this and that excuse, whereby we may be led with this and that lust. We cross our own prayers. Yet it sheweth what pitch we should aspire to, 'To sanctify the Lord in our hearts,' to delight in him, and trust in him above all. When we do not this, we fall short of our own prayers. And when we cannot bring our hearts to suffer, and to do what God would have us to do, but are led away with our own wills, we are not as we should be. Our wills should be conformable to Christ's in all things. It is our prayer, and therefore we should aim at it. Now, when flesh and blood sets up a pitch of religion, I am well enough; and yet prays, 'Hallowed be thy name; thy kingdom come; thy will be done,' &c.,—such a man is an hypocrite. For his prayer leads him further and further still, till he come to heaven, where is all perfection; until when, our life is a life of endeavour and progress. Though we be never so perfect, yet Christ may more rule and set up his kingdom yet more in the heart, and further bring our will to his in all things. When flesh and blood sets up cavils against this, we play the hypocrites with God, and cross ourselves. Therefore, let us justify a measure of religion beyond our present pitch, whatsoever it is; justify it more and more still. Think, we are never as we should be till we be in heaven; and never bless ourselves, but think that we should always be on the growing hand; and whatsoever excuse comes to hinder us from zealousness and earnestness, though it carry a show of reason in the profession of religion, account it to come from our corrupt hearts.
我们在主祷文中祈祷：“愿你的国降临，愿你的旨意行在地上，如同行在天上。”这是伟大的愿望，也应该是我们所有人心中的愿望。但我们在这方面却是伪善的。虽然我们这样祈祷，希望上帝的国降临，基督能在我们的心中统治欲望和渴望，然而我们却以各种借口来满足自己的欲望。我们背离了自己的祈祷。然而这显示了我们应该追求的目标，“在我们的心中尊为圣。”我们应该喜悦他，信靠他胜过一切。当我们没有做到这一点时，我们没有达到自己的祈祷。当我们不能使自己的心愿顺从上帝的旨意，而是被自己的意愿引导时，我们就不是应该的样子。我们的意愿应该在所有事情上与基督一致。这是我们的祈祷，因此我们应该努力实现。现在，当肉体和血液树立一种宗教的标准时，我就很好；然而，他还祈祷：“愿你的名被尊为圣，愿你的国降临，愿你的旨意行在地上”，这样的人就是伪善者。 他的祈祷引领他越来越远，直到他来到天堂，那里是完美的所在；直到那时，我们的生活是一种努力和进步的生活。即使我们再完美，基督仍然可以在我们的内心中更加统治并建立他的国度，并进一步使我们的意愿在一切事情上与他一致。当肉体和血液对此提出异议时，我们就在与上帝伪善，并违背自己。因此，让我们对超越我们目前水平的宗教有所认同，无论它是什么；越来越多地认同它。想想，直到我们到了天堂，我们才能成为我们应该成为的样子；永远不要自满，而是认为我们应该始终在不断进步；无论什么借口阻止我们热忱和认真，即使在宗教信仰的表面上有合理的理由，也要把它归因于我们邪恶的内心。

8. Again, remember to do all things to God and not to man, in our callings both of religion and in our particular callings; and then whatsoever discouragement there is from men, we should not be discouraged. We shall hear men continually complain of others, that they are unthankful persons; and why should we do anything for them? Why! do it to God. If it fall within our callings, let us do justice and shew mercy. God will accept, though men do not. It cuts off many discouragements in duties. It is best to have God's reward. In this world it is good to meet with naughty unthankful persons, because else we should meet with all our reward here. It is good to do somewhat for God's sake, and for religion, let people be as unthankful as they will; to say, I did it not to you, but to God. If a man regard the discouragement of the world, he shall never do that which is good, people in the world are so unthankful and regardless to those that wish them best, and that do best to them. But if a man do a thing to God, and do it out of duty and conscience, he may hold on; have he never so many discouragements in the world, he shall lose nothing. All shall be rewarded, and is regarded.
再次，记住要把一切事情都归于上帝，而不是人，无论是在宗教的呼召中还是在我们个人的呼召中；然后，无论人们给予我们多少挫折，我们都不应该气馁。我们会听到人们不断抱怨别人不感恩；那么我们为什么要为他们做任何事呢？为什么！为了上帝而做。如果符合我们的呼召，让我们公正行事，施以仁慈。上帝会接受，即使人们不接受。这样做可以消除许多履行职责时的挫折。最好得到上帝的奖赏。在这个世界上，遇到那些恶劣的不感恩之人是好的，因为否则我们将在这里得到所有的回报。为了上帝和宗教的缘故，为人们做一些事情是好的，无论他们多么不感恩；可以说，我不是为了你而做，而是为了上帝。如果一个人关注世界的挫折，他将永远无法做好事，因为世界上的人对那些最希望他们好、对他们最好的人是如此不感恩和漠视。但是，如果一个人为了上帝而做一件事，并出于责任和良心，他可以坚持下去；即使在世界上遇到再多的挫折，他也不会失去任何东西。一切都将得到回报，并且受到重视。

9. Likewise, be sure to carry this in mind, that sin is the greatest evil, and grace and goodness the best thing in the world. Therefore, there is no excuse for sin, from anything in the world, for it is the worst thing in the world, which stains the soul, and hinders it from comfort. And for grace and goodness in the inward man, it is the best thing in the world. Therefore, purchase this, though with disadvantage. It is best to avoid sin, though with enduring evil; yea, to avoid the least sin, by enduring the greatest evil. It is wisdom to do good with disadvantage, when the disadvantage is bounded only in this life, the thing that I do being a thing which furthers my reckoning at the day of account. Therefore, have this alway in consideration, whatsoever I suffer in this world, I will not sin. This will cut off a world of excuses.
同样，务必记住，罪恶是最大的邪恶，而恩典和善良是世界上最好的事物。因此，没有任何借口可以为罪恶辩解，因为它是世界上最糟糕的事情，它玷污了灵魂，并阻碍了它的安慰。至于内心的恩典和善良，它是世界上最好的事情。因此，即使有不利条件，也要购买这个。最好避免罪恶，即使要忍受邪恶；是的，要避免最小的罪恶，即使要忍受最大的邪恶。明智的做法是在不利条件下做好事，当不利条件仅限于此生时，我所做的事情将在审判日进一步计算。因此，无论我在这个世界上受到什么样的苦难，我都不会犯罪。这将消除无数借口。

Therefore, let us labour to cut off all cavils, and to 'arm ourselves.' It is the apostle Peter's exhortation, 1 Pet. 4:1. As David's worthies brake through the pikes to fetch him water from the well of Bethlehem, 2 Sam. 23:16, so all Christian worthies that look to be crowned, let them be armed inwardly with resolution for good things, take up resolutions that they will do it. As Paul tells his scholar Timothy of his purpose, 'Thou knowest my purpose, and manner of living,' 2 Tim. 3:10. This is the manner of a Christian life: that this, I will not break for all the world. So, there is a purpose of living honestly a manner of life, not by starts, now and then to speak a word, and to do a good deed; but there is a purpose and a manner of life for it. He resolves always for the best things.
因此，让我们努力消除所有的争辩，并"武装自己"。这是使徒彼得的劝告，彼得前书 4:1。正如大卫的勇士们冲破长矛，从伯利恒的井中取水给他喝一样，撒母耳记下 23:16，所以所有期望得到加冕的基督徒勇士们，让他们内心装备坚定的善事决心，下定决心要去做。正如保罗告诉他的学生提摩太他的目标，“你知道我的目标和生活方式”，提摩太后书 3:10。这是基督徒生活的方式：我绝不为了整个世界而放弃这个目标。因此，有一个诚实生活的目标和方式，不是偶尔说几句话，做几件好事；而是有一个目标和生活方式。他总是决心追求最好的事情。

And to this end beg of God his Spirit, which is above all impediments. The more Spirit, the more strength and courage against impediments. The more we attend upon holy means, the more spiritual and heavenly light and life is set up in the soul. The more spiritual we are, the more we shall tread under foot all those things that stand between us and heaven. Let us therefore labour more and more for the Spirit, and then we shall offer an holy violence unto good things; as it was said of John Baptist's time, 'The kingdom of God suffered violence,' Mat. 11:12. Men were so eager of it, as that they surprised it as a castle, by violence. There is no way to take heaven but by offering violence to discouragement, corruption, and whatsoever stands in the way. The violent only takes heaven by force.* Now when we are spiritual, we shall not pretend, that 'there is a lion in the way,' that there are difficulties, as the sluggard doth, that thinks himself wiser than many men who can render a reason. But we shall go boldly and courageously on; and know that there are more encouragements for good, and stronger, than the world hath allurements to be naught, which are but for the present life; but we have inward ones, which will hold out in the hour of death and after. Therefore, go on boldly and resolutely in good things, always remembering to beg the Spirit of God, that may arm our spirits with invincible courage.
为此，向上帝祈求他的圣灵，这是超越一切障碍的。灵越多，对抗障碍的力量和勇气就越多。我们越是专注于圣洁的方法，灵性和天堂的光明和生命就在灵魂中建立起来。我们越是灵性，就越能践踏那些阻碍我们与天堂之间的事物。因此，让我们更加努力地追求圣灵，然后我们将对善事施加一种圣洁的暴力；正如约翰洗者时代所说的，“天国是被强力夺取的”（马太福音 11:12）。人们对此非常渴望，以至于他们通过暴力将其夺取，就像攻占一座城堡一样。没有其他方法可以进入天堂，只有通过对挫折、腐败和一切阻碍施加暴力。只有强者才能以武力夺取天堂。* 当我们有灵性时，我们不会假装“路上有狮子”，像懒惰者那样，认为自己比许多能够解释原因的人更聪明。 但我们将勇敢地前行；要知道，对于善行来说，有更多更强大的鼓励，胜过世俗的引诱使人堕落，而这些引诱只是为了现世；但我们有内在的鼓励，在死亡之时和之后都能坚持下去。因此，要勇敢而坚定地做好事，时刻记得祈求上帝的圣灵，使我们的精神充满无敌的勇气。

Now the Spirit of God brings faith with it, which is a conquering, victorious grace over the world, and 'sees him that is invisible,' Heb. 11:27; which brings love also, 'which is strong as death,' Cant. 8:6: wherewith the soul being warmed, it constraineth us to do duties in spite of all impediments. The Spirit of God will strengthen our hope also of heaven, which strengthens us against all discouragements which stand in our way. For this hope is on greater and better grounds than discouragements are; and he that giveth us this hope, will enable us to possess it.
现在，上帝的灵带来了信心，这是一种征服世界的胜利的恩典，并且“看不见的神”，希伯来书 11:27；它也带来了爱，“坚强如死亡”，雅歌 8:6：灵魂被温暖后，它迫使我们不顾一切障碍去履行职责。上帝的灵也会加强我们对天堂的希望，这使我们能够抵御所有阻碍我们前进的挫折。因为这种希望的基础比挫折更大更好；给予我们这种希望的人也会使我们能够拥有它。

Therefore labour first, to have a clear understanding of the things of God, and of the excellency of them; for light will cause heat Why did the kingdom of heaven in John Baptist's time, 'suffer violence?' Why were men then so violent to cleave unto Christ? Because from that time the gospel was more clearly manifested. And heavenly truths, the more they are discovered and laid open (there is such an excellency in them), the more they work upon the heart and affections. Therefore, 'the kingdom of heaven suffered violence.' And where are people more earnest after good things, than in these places where the evangelical truths of God are laid open most? There they break through all discouragements whatsoever.
因此，首先努力清楚地了解神的事物及其卓越性；因为光会产生热量。为什么在约翰洗者时代，天国会“受到暴力对待”？为什么那时的人们如此热衷于追随基督？因为从那时起，福音更加清晰地显现出来。而天上的真理，它们被发现和揭示得越多（其中有如此卓越性），就越能影响人的心灵和情感。因此，“天国受到暴力对待”。在哪里人们对美好事物更加热切追求，比那些传扬神福音的地方更多吗？在那里，他们会克服一切困难。

And so, labour for faith to believe those truths: which is the most victorious and conquering grace, that will carry us through all discouragements whatsoever; because it will set greater things before us, than the discouragements are. Are we afraid of men? Faith, it sets hell before us. Are we allured by the world? It sets heaven before us. It conquers the world, with all the discouraging temptations thereof. Are the discouragements from impossibilities? O, it is hard, I cannot do it. Aye, but, saith Paul, 'I am able to do all things through Christ that strengthens me,' Phil. 4:13. There is a kind of omnipotency in faith, 'O woman, be it unto thee as thou wilt,' Mark 15:28. We have abundance of strength in Christ. Faith is but an empty hand, that goes to Christ to draw from him what it hath need of; 'In Christ I can do all things.'
所以，努力相信这些真理：这是最胜利和征服的恩典，它将带领我们度过所有的挫折，因为它会给我们展示比挫折更伟大的事物。我们害怕人吗？信仰会给我们展示地狱。我们被世界吸引吗？信仰会给我们展示天堂。它能征服世界，以及其中所有令人沮丧的诱惑。挫折来自于不可能吗？哦，这太难了，我做不到。但是，保罗说：“我靠着那加给我力量的基督，凡事都能做。”（腓立比书 4:13）信仰中有一种全能，“妇人，照你的意思，给你成全了吧。”（马可福音 15:28）我们在基督里有丰富的力量。信仰只是一个空手，去向基督取所需之物，“我靠着基督，凡事都能做。”

So, to have our hearts warmed with love to him. This grace of the Spirit will make us pass through all discouragements, for it hath a constraining power. 'The love of Christ constrains us,' saith the apostle, 2 Cor. 5:14. If our hearts once be warmed with the love of Christ, this will make us to think nothing too dear for Christ, and will cut off all excuses and pretences whatsoever, which come from coldness of affection. 'Love is strong as death,' as we have it in this book, 'much water cannot quench it,' Cant. 8:6. All oppositions and discouragements whatsoever, all the water which the devil and the world hath or useth, cannot quench the heavenly fire of love, when it is kindled in any measure. What carried the blessed saints and martyrs of God in all times through the pikes of all discouragements? The Spirit of God, by the spirit of love, from a spirit of faith, and heavenly conviction of the excellency and truth of the things. They saw such a light, which wrought upon their affections, and carried them amain against the stream (contrary to the stream of the times wherein they lived), that the worse the times were, the better they were.
所以，让我们的心被爱温暖。圣灵的恩典会使我们度过所有的挫折，因为它有一种约束力。“基督的爱催逼着我们”，使徒保罗在哥林多后书 5:14 中说。如果我们的心一旦被基督的爱温暖，这将使我们认为没有什么是为基督太贵重的，也会消除所有由于感情冷淡而产生的借口和假设。“爱情坚强如死亡”，正如我们在这本书中所说，“多少水也不能熄灭它”，雅歌 8:6。无论是来自魔鬼还是世界的所有反对和挫折，所有水都不能熄灭天上的爱之火，只要它在某种程度上被点燃。是什么让上帝的圣徒和殉道者在所有时代中度过所有挫折的困境？是上帝的灵，通过爱的灵，从信心的灵和对事物的卓越和真实的天上的确信。他们看到了这样一种光，它影响了他们的感情，并使他们顺流而上（与他们所生活的时代的潮流相反），以至于时代越糟糕，他们就越好。

10. And let us consider again, that Christ will not be always thus alluring us; that we shall not always have these encouragements, such truths and motions of God's Spirit, as perhaps we feel now. Therefore, when we feel any good motion stirred up toward Christ, entertain it presently. Happily we shall never hear of it again. The longer we defer and put it off, the worse. As a man that is rowing in a boat, let him neglect his stroke, the neglecting of one may make him tug at it five or six times after to overtake those that are before him. So nothing is gotten by sloth and negligence. We do but cast ourselves back the more.
10. 让我们再考虑一下，基督不会永远这样吸引我们；我们也不会永远拥有这些鼓励，上帝的真理和感动，就像我们现在可能感受到的那样。因此，当我们感受到任何对基督的善意感动时，立即接纳它。也许我们永远不会再听到它。我们推迟和拖延得越久，情况就越糟。就像一个划船的人，如果他忽视了一次划桨，那么他可能需要划动五六次才能追上前面的人。所以懒散和疏忽一无所获，只会使我们自己退后。

11. And let us help ourselves with setting the glory to come before our eyes, with Moses to have a patriarch's eye to him 'that is invisible,' to see 'a country afar off,' Heb. 11:27. Now, 'we are nearer salvation than when we believed.' Let us help our backward souls this way: that so, having still glory in our eyes, it may help us to go through all discouragements, whatsoever they be. We know Zaccheus, when he was afraid that he should not see Christ, went before the multitude; and getting up upon the top of a tree, thus helps himself. So doth grace help itself by glory. And so far is grace from objecting and pretending lets,* as it makes supplies in God's service; as David, who in this case was pleased to be accounted vile, 2 Sam. 6:22. Let us look unto the recompence of the reward; not to the present discouragements, but to the prize at the end of the race. What makes a soldier to fight hard for the victory in the end? The sweetness of the triumph. What makes a husbandman go through all discouragements? He hopes to receive a crop in the end. Consider the issue which followeth after a conscionable, careful, and Christian life, after a more near and perfect walking with God, maintaining communion with him. Let there be what discouragements there will be in the world, 'the end thereof is peace.' 'The end of that man is peace,' Ps. 37:37. Upon this ground, the apostle exhorts us, 'to be fruitful and abundant in the work of the Lord; knowing that your labour is not in vain in the Lord,' 1 Cor. 15:58.
11. 让我们帮助自己，将荣耀摆在眼前，像摩西一样拥有一个先知的眼睛，看见“看不见的”神，看见“远方的国家”（希伯来书 11:27）。现在，“我们离得救恩比我们相信的时候更近了。”让我们用这种方式帮助我们退缩的灵魂：这样，仍然在我们眼前的荣耀可以帮助我们度过所有的挫折，无论它们是什么。我们知道撒该，当他担心看不见基督时，走在人群前面；他爬上一棵树，这样帮助自己。恩典也是这样通过荣耀帮助自己。恩典远非反对和假装的障碍，而是在上帝的服务中提供补给；就像大卫一样，在这种情况下，他乐意被认为是卑贱的（撒母耳记下 6:22）。让我们仰望回报的赏赐；不是看眼前的挫折，而是看比赛结束时的奖品。是什么让士兵为了最后的胜利而奋力战斗？胜利的甜蜜。是什么让农夫度过所有的挫折？他希望最终能收获庄稼。 考虑在一个有良心、谨慎和基督徒生活之后的问题，在与上帝更亲近、更完美的行走中，与他保持交流。无论世界上有什么挫折，“最终都是和平的。”诗篇 37:37 说，“那人的结局是和平的。”基于这个理由，使徒劝告我们，“要在主的工作中多结果子，多努力，因为知道在主里面，你们的劳苦不是徒然的。”哥林多前书 15:58。

THE NINTH SERMON
第九篇讲道

I rose to open to my beloved; but my beloved had withdrawn himself.—CANT. 5:6.
我起身去打开给我心爱的人，但我的心爱已经离开了。-雅歌 5:6

NATURALLY we are prone to delays in heavenly things, and then to cover all with excuses. A man is a sophister to himself, whom he first deceives, before the devil or the world deceive him; which is the reason why so oft in Scripture you have this mentioned: 'Be not deceived, God is not mocked,' Gal. 6:7. 'Be not deceived, neither adulterer, nor covetous person, nor such and such, shall ever enter into the kingdom of heaven,' 1 Cor. 6:9. 'Be not deceived,' which is an intimation that naturally we are very prone to be deceived in points of the greatest consequence in the world, to flatter ourselves, as the church doth here, with false excuses. 'I have put off my coat,' &c. But we shall now see in this next verse what becomes of all those excuses and backwardness of the church whereby she puts oft Christ.
自然地，我们倾向于在天上的事情上延误，然后用各种借口掩盖一切。一个人是自欺欺人的辩论者，他在魔鬼或世界欺骗他之前首先欺骗自己；这就是为什么在圣经中经常提到：“不要自欺，上帝是不可戏弄的”（加拉太书 6:7）。“不要自欺，淫乱者、贪婪者，以及这样那样的人，永远不会进入天国”（哥林多前书 6:9）。“不要自欺”，这是一个暗示，自然地我们很容易在世界上最重要的事情上被欺骗，像教会在这里一样，用虚假的借口来讨好自己。“我脱下我的外衣”，等等。但是我们现在将在下一节中看到教会的所有这些借口和迟疑的结果，她如何推迟基督。

'My beloved put in his hand by the hole of the door, and my bowels were moved for him.
我心爱的人把手伸进门的孔里，我的内心为他而动荡。

'I rose to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet-smelling myrrh, upon the handles of the lock.
我起身为我心爱的人打开门；我的手滴着没药，我的手指滴着香甜的没药，滴在锁的把手上。

'I rose to open to my beloved; but my beloved had withdrawn himself,' &c., ver. 4–6.
我起来为我所爱的人开门；但是我的所爱已经离开了自己，等等，第 4-6 节。

This comes of her sluggishness and drowsiness, that Christ absented and withdrew himself. There are three things here set down in these verses now read.
这是由于她的懒散和昏昏欲睡，使得基督离开并撤离了。这里有三件事在这些经文中被提及。

1. Christ's withdrawing of himself.
基督的退隐。

2. His gracious dealing, having withdrawn himself.
他亲切的待人方式，已经撤离了。

He doth not altogether leave his church, but 'puts his finger into the hole of the door,' and then leaves some sweetness behind him before he goes. After which is set down,
他并不完全离开他的教堂，而是“把手指放在门的洞里”，然后在离开之前留下一些甜蜜。之后写下的是

3. The success of Christ's departure and withdrawing of himself from her.
基督离开并远离她的成功。

(1.) Her bowels were moved in her, which were hard before.

(2.) She rose up out of her bed, wherein formerly she had framed and composed herself to rest.
她从床上起身，之前她已经安排好自己休息。

(3.) She seeks and calls after him.
她寻找并呼唤他。

But the doctrinal points which are to be observed out of these verses are these,
但是，从这些经文中要注意的教义观点是这些

Obs. 1. That Christ doth sometimes use to leave his children, as he did the church here.
注意 1：基督有时会离开他的子民，就像他在这里离开了教会。

Obs. 2. That the cause is from the church herself, as we see how unkindly she had used Christ, to let him attend her leisure so long. Therefore he, taking a holy state upon him, leaves the church. The cause of his forsaking us is in ourselves. We may thank ourselves for it.
注意 2：原因在于教会自身，正如我们看到她对待基督的不友善，让他等待她的闲暇如此之久。因此，他以神圣的身份离开了教会。他离弃我们的原因在于我们自己。我们应该为此自责。

Obs. 3. That though Christ deal thus with us, yet notwithstanding he never leaves us wholly, without some footsteps of his saving grace and everlasting love; some remainders and prints he leaves upon the soul, so as it lingers after him, and never rests till it find him. He always leaves something. There is never a total desertion; as we see here in Christ's dealing, 'he puts his finger into the hole of the door.' He stands at the door, and leaves myrrh behind him, something in the heart that causeth a lingering and restless affection in her towards Christ.
注意 3. 尽管基督这样对待我们，然而他从不完全离开我们，总会留下他拯救的恩典和永恒的爱的痕迹；他在灵魂上留下一些残留和印记，以至于灵魂追随他，直到找到他为止。他总是留下一些东西。从来没有完全的抛弃；就像我们在基督的处理中看到的那样，“他把手指伸进门的洞里。”他站在门口，留下没药，心中产生了对基督的追求和不安的情感。

Obs. 4. That the church, by reason of this gracious dealing of Christ, (leaving somewhat behind him) is sensible of her former unkindness, is restless, and stirs up herself to endeavour more and more, till she have recovered her former communion and sweet fellowship with Christ which she had before. She never gives over till Christ and she meet again in peace, as we shall see in the prosecution. These be the chief points considerable.
注意事项 4：由于基督的恩慈行为（留下一些东西），教会意识到自己以前的不友善，不安宁，并努力自我激励，直到恢复与基督之间以前的交流和甜蜜的交往。她永不放弃，直到基督和她再次和平相遇，我们将在后续中看到。这些是最重要的考虑点。

Obs. 1. First, Christ doth use sometimes to leave his church, as here he doth, 'My beloved had withdrawn himself,' &c.
注意 1：首先，基督有时会离开他的教会，就像他在这里所做的那样，“我的良人已经离开了自己”，等等。

But what kind of leaving is it?
但是这是什么样的离开呢？

We must distinguish of Christ's leavings and withdrawings of himself. They are either in regard of outward or inward comforts and helps.
我们必须区分基督的遗留和他自己的撤退。它们可以是关于外在或内在的安慰和帮助。

1. Outward, as Christ leaves his church sometimes by taking away the means of salvation, the ministry, or by taking away outward comforts, which is a withdrawing of his; especially if he accompany the taking of them away with some signs of his displeasure or sense of his anger, as usually it falls out. This doth embitter all crosses and losses, namely, when they come from Christ as a testimony of his anger for our former unkindness.
有时基督会通过夺走救恩的途径，如牧师的离去，或夺走外在的安慰，这是他的撤离；尤其是当他伴随着一些不悦的迹象或对他愤怒的感知而夺走它们时，通常会发生这种情况。这会使所有的十字架和损失变得更加痛苦，即当它们来自基督，作为他对我们以前的不友善的愤怒的证明。

2. Sometimes his forsaking is more inward, and that is double, either in regard of peace and joy, sweet inward comfort that the soul had wont to feel in the holy ordinances by the Spirit of Christ; or in regard of strength and assistance. There is a desertion in regard of comfort and in regard of strength. Sometimes he leaves them to themselves, in regard of strength and supportation, to fall into some sin, to cure some greater sin perhaps.
有时他的离弃更加内在，这是双重的，或者是因为和平和喜乐，灵魂曾经在基督的圣洁仪式中感受到的甜蜜内心安慰；或者是因为力量和帮助。在安慰和力量方面都有被离弃的情况。有时他让他们自己，失去力量和支持，陷入某种罪恶，也许是为了治愈更大的罪恶。

Now that Christ thus leaves his church, it is true of all, both of the body and of each particular member of the church.
既然基督这样离开了他的教会，这对所有人来说都是真实的，无论是教会的整体还是每个教会成员。

(1.) It is true of the whole body of the church, for you have the church complaining, Isa. 49:14, 'God hath forgotten me,' 'Can a mother forget her child?' saith God again. So Ps. 44:9; and in other places the church complains of forsakings. The Scripture is full of complaints in this kind.
(1.) 教会的整个身体都是如此，因为你会听到教会抱怨，以赛亚书 49:14 说：“神忘了我”，“母亲能忘记她的孩子吗？”神再次说。所以诗篇 44:9 也是如此；圣经中其他地方也有教会抱怨被遗弃的情况。圣经中充满了这种抱怨。

(2.) It is true of the several members, and especially of the most eminent members, as we see holy Job complains, as if God had 'set him,' as it were, 'a butt to shoot at,' Job 6:4, and had opposed himself against him. So David complains, Ps. 88:11, Ps. 77:9, and Ps. 60:1, and in other Psalms, of God's anger. 'Correct me not in thine anger,' Ps. 6:1. The Psalms are full of this, so as it would be time unprofitably spent to be large in a point so clear, that every one knoweth well enough who reads and understands the Psalms. So Jonah likewise felt a kind of forsaking when he was in the midst of the sea, when the waves were without and terrors within, when he was in the midst of hell, as it were, Jonah 2:2. Thus, you see, the instances clear the point.
（2）这适用于几个成员，尤其是最杰出的成员，正如我们所看到的圣约伯抱怨，好像上帝把他当作一个靶子来射击，约伯记 6:4，并且与他对立。大卫也抱怨上帝的愤怒，诗篇 88:11，诗篇 77:9，诗篇 60:1，以及其他诗篇中都有。"求你不要在怒中责备我"，诗篇 6:1。诗篇中充满了这样的内容，所以在这个明显的观点上浪费时间是没有益处的，每个读过并理解诗篇的人都很清楚。约拿也感到一种被遗弃的感觉，当他在海中间时，外面是波涛汹涌，内心充满恐惧，就像他身处地狱一样，约拿书 2:2。这样，你看，这些例子证明了这一点。

The ends that God hath in it are many. (1) To endear his presence the more to us, which we slighted too much before. It is our corruption, the not valuing of things till they be gone. We set not the true price upon them when we enjoy them. When we enjoy good things we look at the grievances which are mingled with the good, and forget the good; which, when it is gone, then we remember the good. The Israelites could remember their onions and garlic, and forget their slavery, Num. 11:5. So, because manna was present, they despised manna, and that upon one inconvenience it had, 'it was ordinary with them,' Num. 21:5. Thus the corrupt heart of man is prone in the enjoying of favours. If it have any grievance, it murmurs at that; and it troubles and makes them forget all the goodness and sweetness of what they enjoy. But, on the contrary, when God withdraws those good things from us, then we forget those former inconveniences, and begin to think what good we had by them. This is the poison and corruption of our nature.
上帝在其中的目的有很多。(1)使我们更加珍惜他的存在，我们之前对此不够重视。我们的腐败在于不珍视事物直到失去它们。当我们享受好事时，我们看到了与好事混合在一起的不满，并忘记了好事；而当好事消失时，我们才会记起好事。以色列人能记得他们的洋葱和大蒜，却忘记了他们的奴役，民数记 11:5。所以，因为吗哪现在就在，他们轻视吗哪，并且因为它有一个不便之处，“它在他们中间是普通的”，民数记 21:5。因此，人的腐败之心在享受恩惠时往往如此。如果有任何不满，它会对此抱怨；它会困扰并使他们忘记所享受的一切善良和甜蜜。但相反，当上帝从我们身边带走那些好事时，我们就会忘记那些以前的不便，并开始思考我们通过它们得到了什么好处。这是我们本性的毒害和腐败。

(2.) Again, Christ seems to forsake us, to try the truth of the graces and affections in us, whether they be true or not; and to cause us to make after him, when he seems to forsake us, as undoubtedly we shall, where there is truth of grace planted in the heart in any measure.
再次，基督似乎抛弃我们，试验我们内心的恩典和情感的真实性，无论它们是否真实；当他似乎抛弃我们时，无疑我们会追随他，因为在心中种植了一定程度的恩典的真实性。

(3.) And in regard of others, he doth it to teach us heavenly wisdom, how to deal with those in affliction, 2 Cor. 1:4. It makes us wise, tender, and successful in dealing with others, when we have felt the like particular grievance ourselves, as Gal. 6:1, 'Brethren, if a man be overtaken in a fault, you that are spiritual restore such a one in the spirit of meekness, considering thyself, lest thou also be tempted.' Experience of spiritual grief in this kind, will make us fit, able, and wise every way to deal with others.
（3）至于其他人，他这样做是为了教导我们天上的智慧，如何与那些受苦的人打交道，哥林多后书 1:4。当我们自己经历了类似的痛苦时，它使我们在与他人打交道时变得聪明、温柔和成功，正如加拉太书 6:1 所说：“弟兄们，若有人偶然被过犯所胜，你们属灵的人就当用温柔的心把他挽回过来，又当自己小心，恐怕也被引诱。”在这种情况下经历到属灵的痛苦，将使我们在各个方面都能够适应、有能力和聪明地与他人打交道。

(4.) This serves likewise to wean us from the world, in the plenty and abundance of all earthly things. For take a Christian that hath no cross in the world, let him find some estrangement of Christ from his spirit, that he finds not the comforts of the Holy Ghost, and that enlargement which in former times he enjoyed, and all the wealth he hath, the earthly contentments he enjoys, please him not, nor can content that soul, which hath ever felt sweet communion with Christ. Again, how should we pray with earnestness of affection, 'Thy kingdom come,' in the time of prosperity, except there were somewhat in this kind to raise up the soul to desire to be gone? Now, it is our subjection to these alterations and changes, ebbings and flowings, sometimes to have the sense of God's love in Christ, and sometimes to want it; sometimes to feel his love, and sometimes again the fruits of his anger and displeasure, which serves exceedingly to stir up men's desires of heaven.
（4）这同样有助于使我们从世界中脱离出来，在世俗事物的丰富和充裕中。因为拿一个在世界上没有十字架的基督徒来说，让他感到基督与他的灵魂疏远，他找不到圣灵的安慰，以及他以前享受过的扩展和他所拥有的财富，他所享受的世俗满足不能让他满意，也不能满足那个曾经与基督有甜蜜交流的灵魂。再者，除非在这种情况下有一些东西能够激起灵魂渴望离开，否则我们怎么能以真诚的感情祈祷“愿你的国降临”呢？现在，我们受制于这些变化和改变，有时感受到上帝在基督里的爱，有时又感受不到；有时感受到他的爱，有时又感受到他的愤怒和不悦，这极大地激发了人们对天堂的渴望。

(5.) In this place here, the especial end was To correct the security, and ill carriage of the church.
在这个地方，特别的目标是纠正教堂的安全和不良行为。

And, likewise (6.) to prepare the church, by this desertion and seeming forsaking, for nearer communion. For, indeed, Christ did not forsake her, but to her feeling, to bring her, in the sequel, to have nearer communion and union with himself than ever she had before. God forsakes, that he may not forsake. He seems strange, that he may be the more friendly. This is Christ's usage. He personates an adversary, when he intends to shew the greatest effects of his love, as we may see afterwards in the passages following.
而且，同样地（6.）通过这种离弃和似乎的抛弃来准备教会，以便更亲近地交流。实际上，基督并没有抛弃她，但在她的感觉中，为了在后续中使她与自己的交流和合一更加亲近。上帝离弃，以免抛弃。他似乎陌生，以便更友好。这是基督的用法。当他打算展示他的爱的最大效果时，他扮演对手的角色，正如我们后面可以看到的情节中所示。

And also, (7.) to make us to know thoroughly the bitterness of sin, that we may grow up to a further hatred of that which deprives us of so sweet a communion. We think sin a trifle, and never know it enough till the time of temptation; that conscience be awakened and opened; that it appears in its right colours.
而且，（7.）让我们彻底了解罪恶的苦涩，以便我们能更加憎恶那剥夺我们如此甜蜜交流的东西。我们认为罪恶微不足道，直到面临诱惑的时候才真正了解它；让良心觉醒和开启；让它以正确的颜色呈现。

And then, again, (8.) that we may know what Christ suffered and underwent for us, in the sense of God's wrath, in the absence of his favour for a time. This the human nature could never have suffered, if his divinity had withdrawn itself. Now, all of us must sip of that cup, whereof Christ drank the dregs, having a taste what it is to have God to forsake us. For the most part, those believers who live any time (especially those of great parts), God deals thus with. Weaker Christians he is more indulgent unto. At such times we know of what use a Mediator is, and how miserable our condition were without such an one, both to have borne and overcome the wrath of God for us, which burden he could never have undergone, but had sunk under it, but for the hypostatical union.
然后，再次，（8.）我们可以知道基督为我们所受的苦难和经历，指的是上帝的愤怒，在一段时间内失去他的恩宠。如果他的神性没有撤退，人性是永远无法承受这种痛苦的。现在，我们所有人都必须品尝那杯，基督喝下了杯中的苦涩，让我们尝到上帝离弃我们的滋味。大多数信徒在生命中的某个时候（尤其是那些有才华的人）都会经历上帝这样的对待。对于较弱的基督徒，他更加宽容。在这样的时候，我们知道调解者的用处，以及如果没有调解者，我们的处境将是多么可怜，无论是承受还是战胜上帝的愤怒，这个重担他永远无法承受，除非有位格的合一。

Use 1. Let us not, therefore, censure any Christian, when we find that their course hath been good and gracious, yet notwithstanding they seem to want comfort. Let us not wonder at them, as if God had utterly forsaken them. Indeed, sometimes they think themselves forsaken, and the world thinks them so too, 'that God regards them not,' Ps. 66:18. They are people of no respect either to God or to others, as you have the church in the Psalms complaining, as if God had forsaken them,' Ps. 44:9; so they think themselves forsaken, and the world thinks them so too, and neglects them. Therefore, in so doing, we shall censure the generation of the righteous. It was thus with the Head of the church, with the whole church, and with every particular member. Neither is it fit we should always enjoy the sense of God's love. Christ by heavenly wisdom dispenseth of his sweetness, comforts, and peace, as may stand with our souls' best good, and we should as much take heed of censuring ourselves in that condition, as if we were rejected and cast away of God. We must judge ourselves at such times by faith, and not by feeling; looking to the promises and word of God, and not to our present sense and apprehension.
因此，当我们发现某些基督徒的行为善良而仁慈，但似乎缺乏安慰时，我们不应该指责他们。我们不应该惊讶，仿佛上帝已经完全抛弃了他们。事实上，有时他们自己认为被抛弃了，世人也这样认为，"上帝不关心他们"（诗篇 66:18）。他们在上帝和他人面前没有任何尊重，正如你在诗篇中所看到的教会抱怨，仿佛上帝已经抛弃了他们（诗篇 44:9）。因此，我们不应该指责义人的一代。这对于教会的首领、整个教会以及每个教友都是如此。我们也不应该总是享受上帝的爱的感觉。基督以天上的智慧分发他的甜蜜、安慰和平安，以符合我们灵魂的最大利益。我们在这种情况下应该注意不要指责自己，仿佛被上帝拒绝和抛弃了。 在这样的时刻，我们必须凭借信仰而不是感觉来评判自己；要仰望上帝的应许和话语，而不是我们目前的感知和理解。

Use 2. Again, if this be so, learn to prepare and look for it beforehand, and to get some grounds of comfort, some promises out of the word, and to keep a good conscience. O it is a heavy thing, when God shall seem to be angry with us, and our conscience at the same time shall accuse us; when the devil shall lay sins hard to our charge, and some affliction at the same time lie heavy upon the sore and guilty soul. If we have not somewhat laid up beforehand, what will become of the poor soul, when heaven, and earth, and hell, and all shall seem to be against it. There are few that come to heaven, but they know what these things mean. It is good, therefore, to look for them, and to prepare some comforts beforehand.
再次使用 2。如果是这样的话，学会提前准备和寻找，并从圣经中找到一些安慰的依据和应许，并保持良好的良心。哦，当上帝似乎对我们生气，而我们的良心同时指责我们时，这是一件沉重的事情；当魔鬼对我们施加罪恶的指控，同时又有一些痛苦压在痛苦和有罪的灵魂上时，更是如此。如果我们没有事先储备一些东西，那么当天堂、地球、地狱和一切似乎都与之对立时，可怜的灵魂将会怎样呢？很少有人能进入天堂，但他们知道这些意味着什么。因此，寻找它们并提前准备一些安慰是很好的。

But what here should be the inward moving cause? It is in the church herself; for mark the coherence. She had turned off Christ with excuses, pretences, and dilatory answers; and now presently upon it Christ forsakes her in regard of her feeling, and of the sweet comfort she formerly enjoyed. The point is,
但是这里应该是什么内在的原因呢？它在教会自身；因为要注意连贯性。她用借口、假装和拖延的回答把基督拒之门外；现在立刻因为她的感觉和她以前享受的甜蜜安慰而基督离弃了她。关键是，

Obs. 2. That the cause rests in ourselves why Christ withdraws comfort from our souls.
注意 2：基督从我们的灵魂中撤回安慰的原因在于我们自己。

If we search our own hearts we shall find it so, and usually the causes in ourselves are these, as it was in the church here: 1. When we are unkind to Christ, and repel the sweet motions of the Spirit. 2. When we improve not the precious means of salvation that we enjoy. 3. When we are careless of our conversation and company. 4. When we linger after carnal liberties and ease. 5. When we yield to carnal policy and shifts to keep us off from the power of religion, to go on in a lukewarm course. 6. When we linger after earthly things and comforts, and wrap ourselves up in fleshly policy for ease. 7. When we tremble not at God's judgments and threatenings, and at the signs of them; with many such things. Where these dispositions are, we need not wonder if we find not the comforts of Christ and of the Holy Ghost in us, with the gracious presence of his Spirit. The cause is in ourselves. But security hath been at large spoken of before, where the church's sleep was handled.* Therefore, the point shall not be here enlarged, but only some use made of it, as may serve for the present purpose.
如果我们搜寻自己的内心，我们会发现确实如此，通常我们自己的原因就是这些，就像这里的教会一样：1. 当我们对基督不友善，拒绝圣灵的甜蜜感动。2. 当我们没有充分利用我们所享有的宝贵救恩的手段。3. 当我们对自己的言行和交往漫不经心。4. 当我们追求肉体的自由和安逸。5. 当我们屈服于肉体的策略和手段，使我们远离宗教的力量，走上温吞的道路。6. 当我们追求地上的事物和安慰，将自己包裹在肉体的策略中以求安逸。7. 当我们不为上帝的审判和威胁，以及这些迹象而战栗；还有许多类似的事情。如果我们具备这些倾向，就不必惊讶我们在自己身上找不到基督和圣灵的安慰，以及他圣灵的恩慈同在。原因在于我们自己。但是，安全性之前已经广泛讨论过，那里处理了教会的沉睡。因此，在这里不会扩大这一点，只是对其进行一些利用，以满足当前的目的。

Use 1. If Christ should take away the comforts that we enjoy, and remove himself and his dwelling from us, for he is now yet among us and knocks at our doors, do we not give him just cause to depart? What a spirit of slumber possesseth us, which will be awaked with nothing to seek after Christ! How few lay hold upon God, press upon him, wrestle with him by prayer, to hide themselves before the evil day come, as they should do! Therefore, if Christ have absented himself a long time from the church in general, and withdrawn the comfort and presence of his ordinances; and, in particular, withheld the sweet comforts of our spirits and our peace, so that we see him in the contrary signs of his displeasure and anger, as if he did not regard and respect us, we have given him just cause so to do. We see here how the church used Christ; and so do we, with the like security, and a spirit of slumber, with unkindness. Notwithstanding all the provocations that Christ useth to win us, he leaves us not, until he be left first, for he desires to have nearer acquaintance, communion, and fellowship with the soul, as we have seen in the former verse, 'My love, my dove, my undefiled, open to me,' &c. Therefore, if we do not enjoy more acquaintance with Christ than we do, and walk more in the comforts of the Holy Ghost, it is merely from our own indisposition and security, Acts 9:31. Therefore, let us censure ourselves in this kind, and not call Christ an enemy, as if he had forgotten, and God had forsaken. Take heed of such a spirit of murmuring. If such a state befall us, let us labour to lay our hand upon our mouth and to justify Christ. It is just with thee thus to leave me, to give me over to this terror, to deal thus with me, that have dealt so unkindly with thee. So to justify God, and accuse ourselves, is the best way to recover spiritual comfort.
如果基督夺走我们享受的安慰，离开我们并离开他的住所，因为他现在还在我们中间并敲打我们的门，难道我们不给他离开的正当理由吗？我们是多么沉睡的心灵，没有任何东西能唤醒我们去追求基督！多少人抓住上帝，通过祈祷与他搏斗，为了在邪恶的日子来临之前隐藏自己，但我们却很少这样做！因此，如果基督长时间远离教会，撤回他的安慰和他的教导的同在；并且，特别是扣留我们灵魂的甜蜜安慰和平安，以至于我们看到他的不悦和愤怒的相反迹象，好像他不关心和尊重我们，我们给了他正当的理由这样做。我们在这里看到教会如何对待基督；我们也以同样的安全感和沉睡的心灵，以不友善的态度对待他。尽管基督用种种挑衅来赢得我们，但他不会离开我们，直到他先离开，因为他渴望与灵魂有更亲近的交往、交流和交谊，正如我们在前一节中所看到的，“我的爱，我的鸽子，我的无瑕疵的人，给我开门，等等。” 因此，如果我们与基督的亲近程度不如我们所愿，并且在圣灵的安慰中行走得不够，那只是因为我们自己的不愿和安逸，使徒行传 9:31。因此，让我们在这方面自我批评，不要称基督为敌人，好像他已经忘记了，上帝已经抛弃了我们。要谨防这种抱怨的心态。如果我们遇到这样的境地，让我们努力捂住嘴巴，为基督辩护。你这样离弃我，将我交给这样的恐惧，这样对待我，我对你如此不友善，这是公正的。这样为上帝辩护，指责自己，是恢复属灵安慰的最佳途径。

Obs. 3. Well, for the third point. That howsoever Christ be provoked by the church's ingratitude, drowsiness, and careless carriage, to leave her in regard of her feeling, and of inward comfort; yet notwithstanding he is so gracious, as to leave something behind him, that shews indeed, that he had not left the church altogether, but only in some regard. For howsoever Christ, in regard of some order of his providence, leave it, yet in regard of another order of his providence, care and mercy, he doth not leave it, so as one way which he takes must sometimes give place to another way of his working in ordering things. Sometimes he is present in a way of comfort, that is one order of his dispensation; and when he sees that that is neglected, then he withdraws his comforts and hides his gracious countenance. Yet he is then present still in another order and way, though we discern it not, that is, in a way of humbling the soul, letting it see its sin. So here, howsoever Christ had withdrawn himself in regard of this manner of his dealing, in respect of comfort, that the church did not now see his grace, favour; yet he left behind him a spirit of grace, to affect her heart with grief, sorrow, and shame, and to stir up her endeavours to seek after him, as it is said here: 'I rose to open to my beloved; and my hands dropped myrrh, and my fingers sweet smelling myrrh, upon the handles of the locks.'
注意事项 3. 好的，第三点。无论基督受到教会的忘恩负义、懒散和漫不经心的行为所激怒，以至于在感觉和内心的安慰方面离开她；然而尽管如此，他是如此的仁慈，以至于留下一些东西，确实显示他并没有完全离开教会，而只是在某种程度上离开。因为无论基督在他的预定中的某种秩序上离开了，但在他的另一种秩序中，关心和怜悯，他并没有离开，以至于他采取的一种方式有时必须让位于他在安排事物时的另一种方式。有时他以一种安慰的方式存在，那是他的安排的一种秩序；当他看到被忽视时，他就会撤回他的安慰，隐藏他慈爱的面容。然而，他仍然以另一种秩序和方式存在，尽管我们无法察觉，那就是让灵魂谦卑的方式，让它看到自己的罪恶。 所以在这里，无论基督如何因他的行为方式而使自己远离，从安慰的角度来看，教会并没有看到他的恩典和恩宠；然而，他留下了一种恩典的精神，以悲伤、悔恨和羞愧来触动她的心，并激发她努力追求他，正如这里所说的：“我起来给我的良人开门；我的手滴下没药，我的指头滴下没药，滴在门闩上。”'

Here observe these three things, which shall be briefly named, because they shall be touched elsewhere.
请注意以下三点，因为它们将在其他地方详细讨论。

Obs. 1. Christ's grace is the cause of our grace. He first leaves myrrh, and then her fingers drop myrrh. Our oil is from his oil. The head being anointed, 'the oil ran down to the skirts of Aaron's garments,' Ps. 133:2, 36:9; 'Out of his fulness we receive grace for grace,' John 1:16, that is, our grace is answerable to the grace of Christ. We have all from him, favour for his favour. Because he is beloved, we are beloved. We have the grace of sanctification from him. He was sanctified with the Spirit, therefore we are sanctified. We have grace of privilege for his grace. He is the Son of God, therefore we are sons. He is the heir of heaven, therefore we are heirs. So that of his grace it is we receive all. Whether we take grace for favour, or for the grace of sanctification, or the grace of privilege and prerogative, all our graces are from his, 'our myrrh from his myrrh.'
注意 1：基督的恩典是我们恩典的原因。他先留下没药，然后她的手指滴下没药。我们的油来自他的油。头上抹油，“油流到亚伦的衣襟上”，诗篇 133:2，36:9；“从他的丰满里我们领受恩典，加上恩典”，约翰福音 1:16，也就是说，我们的恩典与基督的恩典相应。我们从他那里得到一切，因为他喜爱我们，所以我们也被喜爱。我们从他那里得到成圣的恩典。他被圣灵成圣，所以我们也被成圣。我们从他那里得到特权和特殊待遇的恩典。他是神的儿子，所以我们也是儿子。他是天堂的继承人，所以我们也是继承人。所以我们得到的一切都是来自他的恩典。“我们的没药来自他的没药”，无论我们把恩典理解为喜爱、成圣的恩典，还是特权和特殊待遇的恩典，我们所有的恩典都来自他的恩典。

Use. This should teach us, the necessity of dependence upon Christ, for whatsoever we have or would have; which dependence upon Christ is the life of our life, the soul of our souls.
使用。这应该教导我们，对于我们所拥有或想要的一切，依赖基督是必需的；这种对基督的依赖是我们生命的生命，灵魂的灵魂。

Again, observe from hence, that the church's fingers dropped myrrh when she opened the door, and stirred up herself to endeavour. When first her bowels were moved, then she makes to the door, and then her hands dropped myrrh, so that,
再次观察，从这里可以看出，当教堂打开门并努力时，她的手指滴下了没药。当她的内心首次被触动时，她走向门口，然后她的手滴下了没药，这样，

Obs. 2. We find experience of the grace of Christ, especially when we stir up ourselves to endeavour. 'Arise and be doing, and the Lord shall be with thee,' 1 Chron. 28:20, saith David to Solomon. So let us rouse up ourselves to endeavour, and we shall find a gracious presence of Christ, and a blessed assistance of the Spirit of Christ, who will shew himself in the midst of endeavours. 'To him that hath shall be given:' what is that? To him that hath, if he exercise and stir up the grace of God in him, shall be given. Mat. 25:29. Therefore, let us stir up the graces of God in us; let us fall upon actions of obedience, second them with prayer. Whatsoever we pray for and desire, set upon the practice thereof. We mock God else, except we endeavour for that we desire. There was myrrh left on the door, but she feels it not till she arose, opened the door, and laid her hand upon the lock.
注 2：我们发现基督的恩典的经验，尤其是当我们自己努力时。大卫对所罗门说：“起来行动吧，耶和华必与你同在。”（历代志上 28:20）因此，让我们自己努力，我们将发现基督的恩典的同在，以及基督的灵的祝福的帮助，他将在努力中显现自己。“有的人还要得更多。”这是什么意思？对于那些拥有的人，如果他们在自己内心运用并激发上帝的恩典，将会得到更多。马太福音 25:29。因此，让我们激发我们内心的上帝的恩典；让我们投入顺从的行动，并以祈祷支持。无论我们祈求和渴望什么，都要着手实践。否则，我们在追求我们所渴望的事情时是在嘲笑上帝。门上留下了没药，但她直到起身、打开门并把手放在锁上才感觉到它。

I speak to any Christian's experience, if in the midst of obedience they do not find that comfort they looked for, and that it is meat and drink to do God's will. Therefore keep not off and say, I am dead and drowsy, therefore I shall be still so. You are deceived; fall upon obedience and practising of holy duties, and in the midst thereof thou shalt find the presence and assistance of God's Spirit. That will comfort thee.
我对任何基督徒的经历都有所了解，如果在顺服的过程中他们没有找到他们期望的安慰，没有觉得遵行上帝的旨意就像是食物和饮料一样。因此，不要退缩并说：“我已经死了，昏昏欲睡，所以我应该保持这样。”你被欺骗了；投入顺服和实践圣洁的职责中，你将在其中找到上帝的灵的同在和帮助。那将会安慰你。

Obs. 3. The third thing observable from hence is this, that God's graces are sweet. Pleasant and sweet, compared here to myrrh, which was an ingredient in the holy oil. Grace makes us sweet. Prayers are sweet, as it is in Rev. 8:4. Christ mingleth them with his own sweet odours, and so takes and offers them to God. Holy obedience is sweet and delightful to God and to the conscience. It brings peace and delight to others. Therefore they are called fruits. Fruit doth not only imply and shew the issuing of good things from the root, but there is also a pleasantness in it. So there is a delightfulness in good works, as there is in fruit to the taste. Therefore if we would be sweet and delightful to God, let us labour to have grace. If we would think of ourselves with contentment, and have inward sweetness, let us labour for the graces of God's Spirit. These are like myrrh. 'The wicked are an abomination unto the Lord,' Prov. 15:8, who abhors them, and whatsoever is in them. But 'the righteous and sincere man is his delight,' Prov. 15:8. Therefore, if we would approve ourselves to God, and feel that he hath delight in us, labour to be such as he may delight in.
从这里可以观察到的第三件事是，上帝的恩典是甜美的。与圣膏油中的没药相比，恩典使我们变得甜美。祷告是甜美的，就像启示录 8:4 中所说的那样。基督将祷告与自己甜美的香气混合在一起，然后将其带给上帝。圣洁的顺服对上帝和良心来说是甜美和令人愉悦的。它给他人带来平安和喜悦。因此，它们被称为果实。果实不仅意味着好事从根源中发出和展示出来，而且还有一种愉悦感。善行也有愉悦感，就像水果对味觉来说一样。因此，如果我们想对上帝甜美而令人愉悦，让我们努力拥有恩典。如果我们想满足自己并拥有内在的甜美，让我们努力追求上帝的恩典。这些就像没药一样。箴言 15:8 说：“恶人在耶和华面前为可憎恶，行事为可憎恶的。”但是，“正直人和诚实人是他所喜悦的。”因此，如果我们想得到上帝的认可，并感受到他对我们的喜悦，请努力成为他所喜悦的人。

Use. Wherefore let the discouraged soul make this use of it, not to be afraid to do that which is good, upon fear we should sin. Indeed, sin will cleave to that we do, but Christ will pardon the sin, and accept that which is sweet of his own Spirit. Let us not esteem basely of that which Christ esteems highly of, nor let that be vile in our eyes that is precious in his. Let us labour to bring our hearts to comfortable obedience, for it is a sweet sacrifice to God.
使用。因此，让灰心的灵魂这样使用它，不要害怕去做善事，因为我们害怕犯罪。的确，罪会附着在我们所做的事情上，但基督会赦免罪恶，并接受他自己灵性中的美好之物。让我们不要低估基督高度看重的东西，也不要让我们眼中珍贵的东西变得卑贱。让我们努力使我们的心灵顺服，因为这是对上帝的甜蜜祭品。

Now, whence came all this? From this that is mentioned, 'My beloved put in his hand by the hole of the door, and my bowels were moved for him,' ver. 4. First, for that expression, he put his finger in by the hole of the door. It implies here that Christ, before he departed, left by his Spirit an impression on the church's heart, which deeply affected her to seek after him.
现在，这一切是从哪里来的？从所提到的这一点来看，'我心爱的伸手从门孔中，我的肠腑因他而动'，第 4 节。首先，对于这个表达，他把手指伸进门孔。这里暗示着基督在离开之前，通过他的圣灵在教会的心中留下了一个印记，深深地影响她去追求他。

The fingers spoken of are nothing but 'the power of his Spirit.' As the usual Scripture phrase is, 'This is God's finger,' 'God's mighty hand,' Exod. 8:19, without which all ordinances are ineffectual. 'Paul may plant, and Apollos may water,' 1 Cor. 3:6, 7, but all is nothing without the working of the Spirit, the motions whereof are most strong, being God's finger, whereby he wrought all that affection in the church which is here expressed. Christ, before he leaveth the church, 'puts his finger into the hole of the door,' that is, he works somewhat in the soul by his Spirit, which stirred up a constant endeavour to seek after him. For why else follows it, 'her bowels were moved after him'? which implies a work of the Spirit upon her bowels, expressed in her grief for his absence, and shame for her refusing his entrance, and whereby her heart was moved and turned in her to seek after him. From whence, thus explained, observe,
所说的手指只是“他的灵的能力”。正如经文所说，“这是神的手指”，“神的大能之手”，出埃及记 8:19，没有这些，一切仪式都是无效的。“保罗栽种，亚波罗浇灌”，哥林多前书 3:6,7，但没有圣灵的运行，一切都是无用的，圣灵的运行是最强烈的，是神的手指，通过它，他在教会中产生了所有这些情感。在离开教会之前，基督“把手指伸进门洞里”，也就是说，他通过他的灵在灵魂中做了一些工作，激发了一个持续的努力去追求他。否则，为什么会接着说“她的肠子为他而动”？这意味着圣灵在她的肠子上做了一件事，表现在她对他的离去的悲伤和对她拒绝他进入的羞耻中，以及她的心被感动并转向追求他。从这里，可以得出以下观察：

Obs. 1. That outward means will do no good, unless the finger of Christ come to do all that is good.
注意 1：除非基督的手指来完成一切善事，否则外在的手段无济于事。

The finger of Christ is the Spirit of Christ—that is, a kind of divine power goes from him in hearing and speaking the word of God, and in prayer. There is more than a man's power in all this. If these work any effect, Christ 'must put his finger in.' When duties are unfolded to us in the ministry of the word, all is to no purpose, but the sounding of a voice, unless the finger of Christ open the heart, and work in the soul.
基督的手指就是基督的灵，也就是说，当他听到并传讲上帝的话语，以及在祷告中时，一种神圣的力量从他身上流出。在这一切中，不仅仅是人的力量。如果这些产生任何效果，基督必须伸出他的手指。当在传道中向我们展示职责时，除非基督的手指打开心灵并在灵魂中工作，否则一切都是徒劳的，只是声音的回响。

Use 1. Let us make this use of it, therefore, not to rest in any means whatsoever, but desire the presence of Christ's finger to move and to work upon our hearts and souls. Many careless Christians go about the ordinances of God, and never regard this power of Christ, this mighty power, 'the finger of Christ.' Thereupon they find nothing at all that is divine and spiritual wrought in them. For, as it required a God to redeem us, to take our nature, wherein he might restore us, so likewise it requires the power of God to alter our natures. We could not be brought into the state of grace without divine satisfaction, and we cannot be altered to a frame of grace without a divine finger, the finger of God working upon our hearts and souls. This should move us, in all the ordinances of God that we attend upon, to lift up our hearts in the midst of them, 'Lord, let me feel the finger of thy Spirit writing thy word upon my heart.' 'Turn us, O Lord, and we shall be turned,' Jer. 31:18. Pray for this quickening and enlivening, for this strengthening Spirit. All comes by it.
使用 1. 因此，让我们不要满足于任何手段，而是渴望基督的手指在我们的心灵和灵魂上运动和工作。许多粗心的基督徒参与神的仪式，却从不关注基督的这种能力，这种强大的能力，“基督的手指”。因此，他们发现自己内心没有任何神圣和属灵的作为。因为，就像救赎我们需要一个神，需要他接受我们的本性，以便他可以恢复我们一样，改变我们的本性也需要神的能力。我们无法进入恩典的状态，没有神的满足，我们也无法改变成恩典的状态，没有神的手指，神的手指在我们的心灵和灵魂上工作。这应该激励我们在参与神的一切仪式时，抬起我们的心灵，“主啊，让我感受到你的灵在我心上写下你的话语的手指。”“求你使我们转回，耶和华，我们就必归向你。”（耶利米书 31:18）为这种振奋和活跃，为这种坚固的灵祷告。一切都来自它。

From this that it is said here, 'that Christ puts his finger into the hole of the door before he removed it,' and withdrew himself, observe,
从这里所说的，'基督在移除门之前把手指放进门洞里'，然后退了回去，注意到

Obs. 2. How graciously Christ doth deal with us, that he doth always leave some grace before he doth offer to depart. Let us therefore, for the time to come, lay and store this up as a ground of comfort, that howsoever Christ may leave us, yet, notwithstanding, he will never leave us wholly; but as he gave us his Holy Spirit at first, so he will continue Him in us by some gracious work or other, either by way of comfort, or of strength to uphold us. Perhaps we may need more sorrow, more humility, than of any other grace. For winter is as good for the growing of things as the spring, because were it not for this, where would be the killing of weeds and worms, and preparing of the ground and land for the spring? So it is as needful for Christians to find the presence of Christ in the way of humiliation and abasement, causing us to afflict our own souls, as to feel his presence in peace, joy, and comfort. In this life we cannot be without this gracious dispensation. We may therefore comfort ourselves, that howsoever Christ leaves us, yet he will always leave somewhat behind him, as here he left some myrrh after him upon the handle of the door. Some myrrh is left always behind him upon the soul, which keeps it in a state and frame of grace, and sweetens it. Myrrh was one of the ingredients in the holy oil, as it is Exod. 30:30; and so this leaving of myrrh behind him signifies the oil of grace left upon the soul, that enabled the church to do all these things, which are after spoken of.
观察 2：基督如何慈悲地对待我们，他总是在离开之前留下一些恩典。因此，让我们将这作为未来的安慰基础，无论基督如何离开我们，他永远不会完全离开我们；正如他最初赐给我们圣灵一样，他将通过某种恩典的工作继续在我们身上，无论是通过安慰还是力量来支持我们。也许我们需要更多的悲伤、更多的谦卑，而不是其他任何恩典。因为冬天对于事物的生长和春天一样好，因为如果没有冬天，杂草和虫子会被杀死，土地也无法为春天做好准备。因此，对于基督徒来说，在谦卑和卑微的道路上感受到基督的存在，使我们苦待自己的灵魂，与在平安、喜乐和安慰中感受他的存在一样重要。在这个生命中，我们不能没有这种恩典的安排。因此，我们可以安慰自己，无论基督如何离开我们，他总会留下一些东西，就像他在门把手上留下了一些没药一样。 他身后总是留下一些没药在灵魂上，使其保持在恩典的状态和框架中，并使其变得甜美。没药是圣膏油的成分之一，正如出埃及记 30:30 所述；因此，他身后留下的没药意味着留在灵魂上的恩典之油，使教会能够完成后面所说的一切事情。

Obj. But you will say, How doth this appear, when in some desertion a Christian finds no grace, strength, or comfort at all, that nothing is left?
但你会说，当一个基督徒在某种荒凉中找不到任何恩典、力量或安慰时，这是怎么出现的，什么都没有留下？

Ans. It is answered, they always do. Take those who at any time have had experience of the love of God, and of Christ formerly, take them at the worst, you shall find from them some sparkles of grace, broken speeches of tried secret comfort, some inward strength and struggling against corruptions; their spirits endeavouring to recover themselves from sinking too low, and with something withstanding both despair and corruption. Take a Christian at the worst, there will be a discovery of the Spirit of Christ left in him, notwithstanding all desertion. This is universally in all in some measure, though perhaps it is not discerned to a Christian himself, but to those that are able to judge. Sometimes others can read our evidences better than ourselves. A Christian that is in temptation cannot judge of his own estate, but others can. And so, at the very worst, he hath always somewhat left in him, whereby he may be comforted. Christ never leaves his church and children that are his wholly. Those that are wholly left, they never had saving grace, as Ahithophel, Cain, Saul, and Judas were left to themselves. But for the children of God, if ever they found the power of sanctifying grace, 'Christ whom he loves, he loves to the end,' John 13:1, from whom he departs not, unless he leaves somewhat behind him, that sets an edge upon the desires to seek after him.
答案。它已经回答了，他们总是这样做。拿那些曾经有过上帝的爱和基督的经历的人来说，无论在最糟糕的时候，你都会从他们身上找到一些恩典的火花，试探性的秘密安慰的断断续续的言辞，一些内在的力量和对抗腐败的斗争；他们的精神努力使自己不至于沉沦得太低，并且有一些东西可以抵挡绝望和腐败。拿一个基督徒来说，即使在最糟糕的时候，他身上仍然会有基督的灵的显现，尽管有一切的背离。这在所有人身上普遍存在，尽管可能基督徒自己并没有意识到，但那些有能力判断的人可以看出来。有时候别人比我们自己更能读懂我们的证据。一个在试探中的基督徒无法判断自己的状态，但别人可以。所以，即使在最糟糕的时候，他总是还有一些东西可以安慰自己。基督从不完全离开他的教会和儿女。那些完全被离弃的人，他们从来没有拥有过救恩的恩典，就像亚希多弗、该隐、扫罗和犹大一样被抛弃。 但对于上帝的儿女们来说，如果他们曾经找到了使圣化的恩典的力量，“他所爱的基督，他爱到底”，约翰福音 13:1，他不离开基督，除非他留下了一些东西，这使得他们渴望追求他。

Use 2. Make this second use of it, to magnify the gracious love and mercy of Christ, that when we deserve the contrary, to be left altogether, yet notwithstanding so graciously he deals with us. Behold, in this his dealing, the mercy of Christ. He will not suffer the church to be in a state of security, but will rather, to cure her, bring her to another opposite state of grief and sorrow, as we shall see in the next point, how that which Christ left in the heart of the church so afflicted her 'that her bowels were turned in her.' Whereupon she riseth, seeks, and inquires after Christ by the watchmen and others. So she saith of herself,
使用 2. 利用它的第二个用途，来放大基督的恩慈和怜悯，即使我们应该得到相反的待遇，被完全抛弃，他仍然如此慈悲地对待我们。看哪，在他的处理中，基督的怜悯。他不会让教会处于安全状态，而是会为了治愈她，将她带到另一个相反的悲伤和忧伤的状态，正如我们将在下一个观点中看到的，基督留在教会的心中如此困扰她，以至于“她的肠子在她里面翻腾”。因此，她起身，寻找，并通过守望者和其他人询问基督。所以她自己说，

'My bowels were moved in me,' &c. What was that? My heart was affected full of sorrow and grief for my unkind dealing with Christ. Hereby those affections were stirred up, that were afore sleepy and secure, to godly grief, sorrow, and shame. For God hath planted affections in us, and joined them with conscience, as the executioners with the judge. So that, when as conscience accuseth of any sin, either of omission or commission, affections are ready to be the executioners within us. Thus to prevent eternal damnation, God hath set up a throne in our own hearts, to take revenge and correction by our own affections, godly sorrow and mourning, as here the church saith, 'My bowels were turned in me.' It was a shame and grief, springing out of love to Christ, that had been so kind, patient, and full of forbearance to her. 'My bowels were turned in me;' that is, sorrow and grief were upon me for my unkind dealing.
我的内脏在我身上动了起来，等等。那是什么？我的心被悲伤和悲痛所影响，因为我对基督的不友善行为。因此，那些以前沉睡和安全的情感被激发起来，变成了虔诚的悲伤、悲痛和羞愧。因为上帝在我们内心种下了情感，并将它们与良心结合在一起，就像刽子手与法官一样。所以，当良心指控我们犯了任何罪，无论是疏忽还是主动犯罪，情感就准备在我们内心成为刽子手。为了避免永远的灭亡，上帝在我们自己的心中设立了一个宝座，通过我们自己的情感、虔诚的悲伤和哀悼来进行复仇和纠正，正如这里的教会所说的，“我的内脏在我身上动了起来。”这是一种出于对基督的爱而产生的羞愧和悲伤，因为基督对她如此友善、耐心和宽容。“我的内脏在我身上动了起来”；也就是说，我为自己的不友善行为感到悲伤和痛苦。

The observation from hence is,
从这里观察到的是，

That security and a cold, dull state produceth a contrary temper. That is, those that are cold, dull, secure, and put off Christ, he suffers them to fall into sharp sorrows and griefs.
安全和冷漠的状态会产生相反的情绪。也就是说，那些冷漠、迟钝、安于现状并拒绝接受基督的人，他会让他们陷入尖锐的悲伤和痛苦之中。

We usually say, Cold diseases must have hot and sharp remedies. It is most true spiritually. Security, which is a kind of lethargy, a cold disease, forgetting of God and our duty to him, must have a hot and sharp cure. And the lethargy is best cured by a burning ague. So Christ deals here. He puts his finger in at the hole of the door, and leaves grace behind to work upon the bowels of the church, to make her grieve and be ashamed for her unkind dealing. Thus he cures security by sorrow. This is the best conclusion of sin.
我们通常说，寒病必须采用热烈而切实的疗法。在精神上，这是最真实的。安全感，一种昏睡、寒冷的疾病，忘记了上帝和我们对他的责任，必须采用热烈而切实的治疗。而昏睡最好通过燃烧的寒战来治愈。基督在这里就是这样处理的。他把手指伸进门的洞里，留下恩典在教会的内部发挥作用，使她为自己的不友善行为感到悲伤和羞愧。因此，他通过悲伤来治愈安全感。这是罪恶的最好结局。

And we may observe withal, that even sins of omission, they bring grief, shame, and sorrow. And in the issue, through Christ's sanctifying them, these which they breed consume the parent. That is, sin brings forth sorrow, shame, and grief, which are a means to cure sin. Security breeds this moving of the bowels, which moving helps security. Would we therefore prevent sorrow, shame, and grief? Take heed then of security, the cause that leads to them; yea, of sins of omission, wherein there is more danger than in sins of commission. The sins of carnal, wicked men are usually sins of commission; most which break out outrageously, and thereby taint themselves with open sins. But the sins of God's people, who are nearer to him, are for the most part sins of omission; that is, negligence, coldness, carelessness in duty, want of zeal, and of care they should have in stirring up the graces of God in them; as the church here, which did not give way to Christ, nor shook off security.
我们还可以观察到，即使是不作为的罪过，也会带来悲伤、羞耻和悲痛。最终，通过基督的使其成圣，这些罪过所产生的悲伤、羞耻和悲痛会消耗掉罪过的根源。也就是说，罪过会带来悲伤、羞耻和悲痛，而这些又是治愈罪过的手段。安全感滋生了这种肠子的运动，而这种运动又有助于安全感。因此，我们要想预防悲伤、羞耻和悲痛，就要谨防导致它们的原因，即不作为的罪过，其中的危险比主动犯罪的罪过更大。肉体的邪恶人的罪过通常是主动犯罪的罪过；其中大多数是公然犯罪，从而使自己沾染上公开的罪过。但神的子民的罪过，他们离神更近，大部分是不作为的罪过；也就是说，疏忽、冷漠、不负责任地履行职责，缺乏热心，缺乏激发神的恩典的关怀；就像这里的教会，它没有给基督让路，也没有摆脱安全感。

Use. Let us esteem as slightly as we will of sins of omission and carelessness, they are enough to bring men to hell if God be not the more merciful. It is not required only that we do no harm, and keep ourselves from outward evils; but we must do good in a good manner, and have a care to be fruitful and watchful, which if we do not, this temper will bring grief, shame, and sorrow afterwards. As here, even for sins of omission, deadness, and dulness, we see the church is left by Christ, 'and her bowels are turned in her.' For careless neglect and omission of duty to God is a presage and forerunner of some downfal and dejection. And commonly it is true, when a man is in a secure and careless state, a man may read his destiny (though he have been never so good); nay, the rather if he be good. Such a one is in danger to fall into some sharp punishment, or into some sin; for of all states and tempers, God will not suffer a Christian to be in a secure, lazy, dead state, when he cannot perform things comfortably to God, or himself, or to others. A dead, secure estate is so hateful to him (decay in our first love, this lukewarm temper) that he will not endure it. It either goes before some great sin, cross, affliction, or judgment.
使用。无论我们对疏忽和粗心的罪过看得多么轻微，如果上帝不更加仁慈，它们足以将人们带入地狱。我们不仅需要不做坏事，远离外在的邪恶，而且还必须以善良的方式行善，并小心保持多产和警惕，如果我们不这样做，这种状态将带来悲伤、羞耻和悲哀。就像这里所说的，即使是因为疏忽和迟钝而犯的罪，我们看到教会被基督所离弃，“她的肠子在她里面翻腾”。因为对上帝的疏忽和失职是某种灾难和沮丧的预兆和先兆。通常情况下，当一个人处于安全和漫不经心的状态时，一个人可以读出他的命运（尽管他可能从未如此善良）；甚至更是如此，如果他是善良的。这样的人有可能陷入严厉的惩罚或犯下某种罪过；因为在所有的状态和心态中，当一个基督徒无法对上帝、自己或他人舒适地履行事务时，上帝不会容忍他处于安全、懒散、死气沉沉的状态。一个死气沉沉、安逸的状态是如此令他憎恶（我们初爱的减退，这种温吞的心态），以至于他不会容忍它。 它要么发生在某个巨大的罪恶、十字架、苦难或审判之前。

'My bowels were moved in me.' And good reason. It was a suitable correction to the sin wherein she offended. For Christ, his bowels were turned towards her in love and pity, 'My love, my dove, my undefiled,' in which case, she neglecting him, it was fit she should find 'moving of bowels' in another sense, out of love too, but in shame and mourning. Christ here leaves her to seek after him, that had waited and attended her leisure before, as we shall see after.
我的肠子在我里面动了。有充分的理由。这是对她犯下的罪行的适当纠正。因为基督，他的怜悯和爱心转向了她，“我的爱人，我的鸽子，我的无瑕”，在这种情况下，她忽视了他，她应该在另一种意义上感受到“肠子的动荡”，也是出于爱，但是带着羞耻和悲伤。基督在这里让她去寻找他，之前他一直等待和陪伴着她，我们将在后面看到。

The next thing we may hence observe in that, 'that her bowels were turned in her,' from something left in the hole of the door by the Spirit of Christ, is,

That Christ hath our affections in his government.
基督在他的统治中拥有我们的情感。

He hath our bowels in his rule and government, more than we ourselves have. We cannot of ourselves rule our grief, shame, sorrow, or such affections as these, The wisest man in the world cannot award* grief and sorrow when God will turn it upon his bowels, and make a man ashamed and confounded in himself. All the wit and policy in the world cannot suppress those affections. For Christ rules our hearts, 'The hearts of kings are in his hand, as the rivers of water,' Prov. 21:1, as well as the hearts of ordinary persons.
他在统治和管理中拥有我们的内心，比我们自己更多。我们无法自己控制我们的悲伤、羞耻、悲痛或其他这些情感。世界上最聪明的人也无法决定悲伤和悲痛，当上帝将其转移到他的内心时，会让一个人感到羞愧和困惑。世界上所有的智慧和策略都无法压制这些情感。因为基督统治着我们的心，“君王的心在他手中，好像陇沟的水随意流转”（箴言 21:1），不论是普通人还是国王的心。

If he set anything upon the soul to afflict it and cast it down, it shall afflict it, if it be but a conceit. If he will take away the reins from the soul, and leave it to its own passion, removing away its guard; for he by his Spirit guards our souls with peace, by commanding of tranquillity; so as let him but leave it to itself, and it will tear itself in sunder, as Ahithophel, who being left to himself, did tear himself in pieces, 2 Sam. 17:23. Cain also being thus left, was disquieted, tormented, and wracked himself, Gen. 4:13. So Judas in this case, being divided in himself, you see what became of him, Mat. 27:5. Let Christ but leave us to our own passion of sorrow, what will become of us but misery? He hath more rule therefore of our passions than we ourselves have, because we cannot rule them graciously, nor can we stay them when we would.

Use. Therefore this should strike an awe in us of God, with a care to please him. For there is not the wisest man in the world, but if he remove his guard from his soul, and leave him to himself; if there were no devil in hell, yet he would make him his own tormentor and executioner. Therefore the apostle makes this sweet promise. He bids them pray to God; 'and the peace of God which passeth all understanding should guard their souls,' &c., Philip. 4:7. So the word is in the original. It is a great matter for the keeping of God's people, to have their souls guarded.
因此，我们应该对上帝心生敬畏，并努力取悦他。世上再聪明的人，如果他不保护自己的灵魂，将其交给自己；即使地狱里没有魔鬼，他也会成为自己的折磨者和执行者。因此，使徒给出了这个甜蜜的应许。他要他们向上帝祈祷；“神所赐的平安，是人所不能理解的，必在基督耶稣里保守你们的心怀意念。”腓立比书 4:7。原文中的词就是“保守”。对于保护上帝的子民来说，保守他们的灵魂是一件重要的事情。

'Her bowels were turned in her.'

Here again, as the conclusion of all this, we seeing this estate of the church, may wonder at Christ's carriage towards her in this world. Christ is wonderful in his saints, and in his goodness towards them, 2 Thess. 1:10; sometimes alluring them, as we see Christ the church here; wondrous in patience, notwithstanding their provocation of him; wondrous in his desertions; wondrous in leaving something behind him in desertions. Those that are his he will not leave them without grace, whereby they shall seek him again. Nay, the falling out of lovers shall be the renewing of fresh and new love, more constant than ever the former was. Thus our blessed Saviour goes beyond us in our deserts, taking advantage even of our security; for our greater good, making all work to good in the issue, Rom. 8:28; which shall end in a more near and close communion between Christ and his church than ever before. Carnal men feel not these changes, ebbings and flowings. They are not acquainted with God's forsakings. Indeed their whole life is nothing but a forsaking of God, and God's forsaking of them, who gives them outward comforts, peace and friends in the world, wherein they solace themselves. But for inward communion with him, any strength to holy duties, or against sin, for to be instruments for God's honour, and service, to do any good, they are careless. For they live here to serve their own turns, leaving their state and inheritance behind them. The Scripture saith, 'They have no changes, therefore they fear not God,' Ps. 55:19; and so they go down to hell quietly and securely. Oh! but it is otherwise with God's children. They are tossed up and down. God will not suffer them to prosper, or live long in a secure, drowsy, sinful state, the continuance wherein is a fearful evidence that such an one as yet hath no saving grace, nor that he yet belongs to God, seeing Christ hates such an estate, and will not suffer his to be long therein, but will shift and remove them from vessel to vessel, from condition to condition, till he have wrought in them that disposition of soul that they shall regard and love him more and more, and have nearer and nearer communion with him.
在这一切的结论中，我们再次看到教会的状况，我们对基督在这个世界上对她的态度感到惊奇。基督在他的圣徒中是奇妙的，在他对他们的恩慈中也是奇妙的，帖后 1:10；有时引诱他们，就像我们在这里看到基督引诱教会一样；在他们激怒他的情况下，他的忍耐是奇妙的；在他的离弃中是奇妙的；在离弃中留下了一些东西。他的人他不会让他们没有恩典，他们将再次寻求他。不，恋人之间的争吵将会使爱情焕发出新的、更加坚定的爱，比以前更加持久。因此，我们的救主在我们的罪恶中超越了我们，甚至利用了我们的安全感；为了我们更大的好处，使一切都朝着好的方向发展，罗 8:28；这将在基督和他的教会之间建立比以往更亲密、更紧密的交流。肉体的人感受不到这些变化，潮起潮落。他们不熟悉上帝的离弃。事实上，他们的整个生活就是对上帝的离弃，以及上帝对他们的离弃，上帝给他们外在的安慰、和平和世界上的朋友，他们在其中自我安慰。 但是对于与他内心的交流，对于圣洁的职责或对抗罪恶的任何力量，为了成为上帝荣耀和服务的工具，去做任何善事，他们都不在乎。因为他们在这里生活是为了满足自己的需要，把自己的地位和财产留给后人。经文说：“他们没有变化，所以他们不敬畏上帝”（诗篇 55:19），所以他们安静而安全地下地狱。哦！但是上帝的儿女们是不同的。他们被颠沛流离。上帝不会让他们繁荣，或在一个安全、昏昏欲睡、罪恶的状态下长久生活，这种状态的持续是一个可怕的证据，表明这样的人尚未拥有救赎的恩典，也不属于上帝，因为基督憎恶这样的状态，不会让他们在其中久留，而是会将他们从一个容器转移到另一个容器，从一个状态转移到另一个状态，直到他们的心灵发生变化，越来越关注和爱他，与他有越来越亲密的交流。

THE TENTH SERMON
第十篇布道词

I opened to my beloved; but my beloved had withdrawn himself and was gone: my soul failed when he spake; I sought him, but could not find him; I called him, but he gave no answer.—CANT. 5:6.
我打开了我的心扉给我心爱的人；但是他已经离开了，不见了：当他说话时，我的灵魂失落了；我寻找他，但找不到他；我呼唤他，但他没有回答。-雅歌 5:6。

THUS we see that the life of a Christian is trouble upon trouble, as wave upon wave. God will not suffer us to rest in security, but one way or other he will fire us out of our starting-holes, and make us to run after him. How much better were it for us, then, to do our works cheerfully and joyfully, 'so to run as we may obtain,' 1 Cor. 9:24, than to be thus hurried up and down, and through our own default, coming into desertions, and there receiving rebukes and blows and delays ere we have peace again, as it fell out with the church in the sequel; for this text is but the beginning of her seeming misery. The watchmen, after this, 'found her, and wounded her,' &c., verse 7. But heaven is more worth than all, now that her affections are set on fire. From thence she bestirs herself, is resolute to find out her beloved, whom she highly values above all this world. How her affections were stirred by Christ's putting in his finger at the hole of the door, we have heard. Now follows her action thereupon; for here is rising, opening, seeking, calling, and inquiring after Christ.
因此，我们看到基督徒的生活是一波又一波的困扰，就像波浪一样。上帝不会让我们安心，而是以某种方式将我们赶出舒适区，让我们追随他。与其这样被迫四处奔波，因自己的过错而陷入孤立，接受责备和拖延，直到再次获得平安，我们不如愉快而欢乐地做好我们的工作，如同“奔跑，使我们可以得着”（哥林多前书 9:24）。因为这正是教会看似悲惨的开始。在此之后，守望者“找到她，伤害她”，等等，第 7 节。但天堂比一切都更有价值，现在她的情感被点燃了。从那里起，她开始行动，决心寻找她珍视于世上一切的心上人。我们已经听说过她的情感是如何被基督伸手放在门孔上而激发的。现在她采取了行动；因为这里有起身、开启、寻找、呼喊和追问基督。

Action follows affection. After her bowels are moved, she ariseth and openeth; from whence we may further observe—
行动随感情而来。她的肠子动了之后，她起身并打开；由此我们可以进一步观察到——

Obs. 1. That where truth of affection is, it will discover itself in the outward man, one way or other. If there be any affection of love and piety to God, there will be eyes lift up, knees bended down, and hands stretched forth to heaven. If there be any grief for sin, there will be the face dejected, the eyes looking down, some expression or other. If there be a desire, there will be a making forth to the thing desired; for the outward man is commanded by the inward, which hath a kind of sovereign commanding power over it, and says, Do this, and it doth it; Speak this, and it speaks it. Therefore, those whose courses of life are not gracious, their affections and their hearts are not good; for where the affections are good, the actions will be suitable. 'Her bowels were moved in her,' and presently she shews the truth of her affection, in that she maketh after him.
注意 1：真情实感总会以某种方式在外表上显露出来。如果对上帝有爱和虔诚的感情，眼睛会向上仰望，膝盖会屈膝，双手会伸向天空。如果对罪恶感到悲伤，面容会沮丧，眼睛会低垂，会有某种表达。如果有渴望，就会朝着所渴望的事物前进；因为外在的人受内在的人的命令，内在的人对外在的人有一种至高无上的命令权力，它说：“做这个”，它就去做；说：“说这个”，它就说。因此，那些生活方式不仁慈的人，他们的感情和内心都不好；因为感情好的地方，行动也会相应地好。“她的肠子在她里面动了”，她立刻表现出她的真情实感，因为她追随他。

1. Her soul failed when he spake.
当他说话时，她的灵魂失去了力量。

2. She makes after him.
她追随着他。

'My soul failed when he spake: I sought him, but I could not find him.'—Of Christ's withdrawing himself, we spake in general before, wherefore we will leave that and proceed.
当他说话时，我的灵魂失落了：我寻找他，但找不到他。——关于基督的离去，我们之前已经一般性地谈过了，因此我们将不再谈论这个问题，继续进行。

'My soul failed when he spake.' That is, her soul failed when she remembered what he had spoke when he stood at the door and said, 'Open to me, my sister, my love, my dove, my undefiled: for my head is wet with the dew,' &c. Now, when God's Spirit had wrought upon her, then she remembered what Christ had said. All those sweet allurements were effectual now unto her, especially when she saw that after those sweet allurements Christ had withdrawn himself; for that is the meaning of these words, 'My soul failed when he spake unto me.' He did not speak now; but her soul failed after he spake; for so it should be read, that is, after she remembered his speech to her; for now, when she opened, he was not there. Therefore, he could not speak to her.
当他说话时，我的灵魂消失了。也就是说，当她记起他站在门口说：“打开给我，我的姐妹，我的爱人，我的鸽子，我的无瑕之人：因为我的头被露水打湿了”，等等时，她的灵魂消失了。当上帝的圣灵在她身上工作时，她才记起基督所说的话。所有那些甜蜜的引诱对她现在都起作用，尤其是当她看到在那些甜蜜的引诱之后，基督已经离开了她；因为这些话的意思是，“当他对我说话时，我的灵魂消失了。”他现在没有说话；但是在他说话之后，她的灵魂消失了；因此，应该这样理解，也就是在她记起他对她说的话之后；因为现在，当她打开门时，他不在那里。所以，他不能对她说话。

Obs. 2. The word of Christ, howsoever for the present it be not effectual, yet afterwards it will be in the remembrance of it. To those that are gracious, it will be effectual when the Holy Ghost comes to seal it further upon their hearts. Christ spake many things to his disciples which they forgot; but when afterwards the Holy Ghost the Comforter was come, his office was, 'to bring all things to their remembrance that they had forgotten before,' John 14:26. The Holy Ghost taught them not new things, but brought former things to their remembrance; for God will make the word effectual at one time or other. Perhaps the word we hear is not effectual for the present; it may afterwards, many years after, when God awakes our consciences.
注 2：基督的话，虽然目前可能没有效果，但以后会在人们的记忆中产生效果。对于那些蒙恩的人来说，当圣灵进一步在他们的心上加印时，它将产生效果。基督对他的门徒说了许多事情，他们忘记了；但后来圣灵，即保惠师来了，他的职责是“使他们想起以前忘记的一切事情”，约翰福音 14:26。圣灵教导他们不是新的事情，而是使他们想起以前的事情；因为上帝会在某个时候使话语产生效果。也许我们听到的话目前没有效果；但在多年之后，当上帝唤醒我们的良心时，它可能会产生效果。

And as this is true of God's children, the seed now sown in them will not grow up till many years after, so it is true also of those that are not God's children. They think they shall never hear again of those things they hear. Perhaps they will take order by sensuality, hardening of their hearts, and through God's judgments withal concurring, that conscience shall not awake in this world. But it shall awake one day; for it is put into the heart to take God's part, and to witness against us for our sins. It shall have and perform its office hereafter, use it as you will now; and it will preach over those things again that you now hear. You shall hear again of them, but it shall be a barren hearing. Now we may hear fruitfully to do us good, but afterwards we shall call to mind what we have heard, and it shall cut us to the heart. Dives, we know, had Moses and the prophets to instruct him, but he never heeded them in his life, until afterwards to his torment, Luke 16:29. So men never heed what they hear and read; they put off all, and lay their consciences asleep; but God will bring them afterwards to remembrance. But because it is a point especially of comfort to the church;
而对于上帝的儿女来说，现在在他们心中种下的种子要经过多年才能长大，对于那些不是上帝的儿女也是如此。他们认为自己再也不会听到他们所听到的那些事情了。也许他们会通过肉欲、心灵的硬化以及上帝的审判来安排，以致良心在这个世界上不会醒来。但它总有一天会醒来；因为它被放在心中来支持上帝，并为我们的罪行作证。它将来会履行它的职责，无论你现在如何使用它；它将再次传讲你现在所听到的那些事情。你将再次听到它们，但那将是一种贫瘠的听闻。现在我们可以有益地听到，使我们受益，但以后我们将回想起我们所听到的，它将刺痛我们的心。我们知道，迪维斯有摩西和先知来教导他，但他在生活中从未注意过他们，直到后来受到折磨，路加福音 16:29。所以人们从不关注他们听到和阅读的东西；他们把一切都推开，让他们的良心沉睡；但上帝将在以后让他们记起。但因为这对教会来说是一个特别的安慰点；

Labour we all of us to make this use of it, to be diligent and careful to hear and attend upon the ordinances of God; for howsoever that we hear is not effectual for the present, but seems as dead seed cast into the heart, yet God will give it a body after, as the apostle speaks, at one time or other, 1 Cor. 15:38. And that which we hear now, the Holy Ghost will bring it to our remembrance when we stand in most need of it.
我们都努力去利用它，勤奋谨慎地听从并参与神的教令；因为我们所听到的虽然在当下没有效果，但却像是撒在心中的死种子，然而神会在以后给它一个身体，正如使徒所说的，哥林多前书 15:38。而我们现在所听到的，圣灵会在我们最需要的时候使我们记起来。

'My soul failed when he spake.' She was in a spiritual swoon and deliquium* upon his withdrawing, whence the point considerable is,
当他说话时，我的灵魂失去了力量。她在他离开时陷入了一种精神昏厥和溶解状态，这是一个重要的问题。

That Christ doth leave his church sometimes, and bring it very low in their own apprehensions, that their hearts fail them, for want of his presence. So it was with David, Ps. 38:2, 3; so with Jonah, Jonah 2:2; so with the church, Lam. 3:1, seq. We see it at large.
基督有时会离开他的教会，并使他们在自己的理解中变得非常低落，以至于他们因为缺乏他的同在而心灰意冷。大卫就是这样，诗篇 38:2, 3；约拿也是如此，约拿书 2:2；教会也是如此，耶利米哀歌 3:1 等。我们可以清楚地看到这一点。

Reason. The necessity of our souls and of our estates require this. As sometimes a body may be so corrupt, that it must be brought as low as possible may be, before there will be a spring of new and good blood and spirits, so we may fall into such a state of security, that nothing will bring us to a right temper but extreme purging. And usually God deals thus with strong wits and parts, if they be holy. David and Solomon were men excellently qualified; yet when they tasted of the pleasures and contentments of the world too deep, answerably they had; and so usually others shall have such desertions as will make them smart for their sweetness, as was shewed before.
原因。我们的灵魂和财产的必要性要求如此。有时候，一个身体可能是如此腐败，以至于必须尽可能地降低，才会有新鲜和良好的血液和精神的涌现，所以我们可能会陷入如此安全的状态，除了极度净化，没有任何事物能使我们恢复正常。通常情况下，上帝对待聪明才智和才能出众的人，如果他们是圣洁的，就会这样处理。大卫和所罗门是极具才干的人；然而，当他们过分享受世界的乐趣和满足时，他们也会有相应的后果；通常其他人也会经历这样的离弃，使他们为自己的甜蜜而痛苦，正如之前所示。

But upon what occasions doth a Christian think especially that God doth leave, forsake, and fail him?
但是在什么情况下，基督徒会特别认为上帝离开、抛弃和辜负他？

First. This failing and fainting of the soul is sometimes upon an apprehension, as if God and Christ were become enemies, as Job saith, 7:20, and as having set us as a butt to shoot at. But this is not all that a gracious and pure heart sinks for.
首先，灵魂的衰弱和昏厥有时是因为感觉上帝和基督已经成为敌人，正如约伯所说的（7:20），并且将我们置于射击的目标。但这并不是一个有恩典和纯洁的心所沉沦的全部原因。

But also secondly. For the absence of Christ's love, though it feel no anger. Even as to a loving wife, her husband not looking lovingly upon her as he used to do, is enough to cast her down, and cause her spirits to fail; so for God to look upon the soul, put the case, not with an angry, yet with a countenance withdrawn, it is sufficient to cast it down. For any one that hath dependence upon another, to see their countenance withdrawn, and not to shew their face as before, if there be but a sweet disposition in them, it is enough to daunt and dismay them.
但也其次。对于基督的爱的缺乏，即使它没有愤怒的感觉。就像对于一个爱着丈夫的妻子来说，丈夫不再像以前那样充满爱意地看着她，足以使她沮丧，使她的精神消沉；所以对于上帝来说，看着灵魂，假设不是愤怒的，但是面容却被掩藏，已足以使其沮丧。对于任何一个依赖他人的人来说，看到他们的面容被掩藏，不再像以前那样露面，即使他们内心有一种甜蜜的性情，也足以使他们感到气馁和沮丧。

Nay, thirdly. Moreover, when they find not that former assistance in holy duties; when they find that their hearts are shut up and they cannot pray as formerly when they had the Spirit of God more fully; and when they find that they cannot bear afflictions with wonted patience—certainly Christ hath withdrawn himself, say they. This is first done when we hear the word of God, not with that delight and profit as we were wont. When they find how they come near to God in holy communion, and yet feel not that sweet taste and relish in the ordinances of God as they were wont to do, they conclude, certainly God hath hid his face. Whereupon they are cast down, their spirits fail. And do not wonder that it should be so, for it is so in nature. When the sun hides itself many days from the world, it is an uncomfortable time; the spirits of the creatures lower and wither. We see it so in the body, that the animal spirits in the brain, which are the cause of motion and sense, if they be obstructed, there follows an apoplexy and deadness. So it is between Christ and the soul. He is the 'Sun of righteousness,' Mal. 4:2, by whose beams we are all comforted and cheered, which when they are withheld, then our spirits decay and are discouraged. Summer and winter arise from the presence and absence of the sun. What causeth the spring to be so clothed with all those rich ornaments? The presence of the sun which comes nearer then. So what makes the summer and winter in the soul, but the absence or presence of Christ! What makes some so vigorous beyond others, but the presence of the Spirit! As it is in nature, so it is here. The presence of Christ is the cause of all spiritual life and vigour; who when he withdraws his presence a little the soul fails.
其次，当他们在圣事中找不到以前的帮助时；当他们发现他们的心灵紧闭，无法像以前那样祷告，当他们发现他们无法像以前那样以完全的神灵来忍受苦难时，他们肯定是基督已经离开了他们。当我们听到上帝的话语时，这首先发生，不再像以前那样充满喜悦和益处。当他们发现他们在圣餐中亲近上帝，却感受不到以前在上帝的仪式中那种甜美的味道和滋味时，他们得出结论，肯定是上帝隐藏了他的面容。因此，他们沮丧，精神消沉。不要惊讶为什么会这样，因为这在自然界中也是如此。当太阳连续多天不见，这是一个不舒服的时期；生物的精神会降低和凋谢。我们在身体上也看到这一点，大脑中的动物精神是运动和感觉的原因，如果它们受阻，就会导致中风和死亡。基督与灵魂之间也是如此。他是“公义的太阳”，参见玛拉基书。 4:2，我们因其光芒而得到安慰和鼓舞，当光芒被遮蔽时，我们的精神就会衰退和沮丧。夏天和冬天的出现与太阳的存在和缺席有关。是什么让春天如此装饰华丽？太阳的存在使它更加接近。同样，是基督的存在或缺席造成了灵魂中的夏天和冬天！是什么让一些人比其他人更有活力？是圣灵的存在！自然界如此，这里也是如此。基督的存在是一切属灵生命和活力的原因；当他稍微撤离时，灵魂就会失败。

'My soul failed when he spake to me: I sought him, but I could not find him; I called, but he gave me no answer.'
当他对我说话时，我的灵魂失去了力量：我寻找他，但找不到他；我呼喊，但他没有回答我。

Obs. 1. The church redoubleth her complaint to shew her passion. A large heart hath large expressions. She took it to heart that Christ did not shew himself in mercy. Therefore she never hath done. I sought him but I could not find him, I called but he gave me no answer. Affection makes eloquent and large expressions.
注意 1：教堂加倍抱怨以展示她的激情。宽广的心灵有宽广的表达。她对基督没有显示出怜悯感到伤心。因此她从未停止过。我寻找他，但找不到他，我呼喊，但他没有回答我。感情使人口若悬河，表达丰富。

Obs. 2. But mainly observe from this failing of the church, the difference between the true children of God and others. The child of God is cast down when he finds not the presence of God as he was wont; his spirits fail. A carnal man, that never knew what this presence meant, regards it not, can abide the want of it. He finds, indeed, a presence of God in the creature which he thinks not of. There is a sweetness in meat, drink, rest, and a contentment in honour, preferment, and riches; and thus God is present always with him, but other presence he cares not for. Nay, he shuns all other presence of God, labouring to avoid his spiritual presence. For what is the reason that a carnal man shuns the applying of the word and the thinking of it, but because it brings God near to his heart, and makes him present? What is the reason he shuns his own conscience; that he is loath to hear the just and unanswerable accusations that it would charge upon him, but because he cannot abide the presence of God in his conscience? What is the reason he shuns the sight of holier and better men than himself? 1 Kings 17:18. They present God to him, being his image, and call his sins to memory, and upbraid his wicked life. Hence comes that Satanical hatred more than human in carnal, vile men, to those that are better than themselves; because they hate all presence of God, both in the word, ministry, and all God's holy servants. All such presence of God they hate; whereof one main reason is, because they are malefactors, wicked rebels, and intend to be so. And as a malefactor cannot endure so much as the thought of the judge, so they cannot think of God otherwise, in that course they are in, than of a judge; whereupon they tremble and quake at the very thought of him, and avoid his presence.
但主要观察教会的这种失败，真正的神的儿女与其他人之间的区别。当神的儿女发现神的存在不像往常那样时，他们会感到沮丧，精神消沉。一个从未体验过这种存在的肉体之人并不在意，可以忍受没有它的缺失。他确实在他所不在意的创造物中找到了神的存在。食物、饮料、休息中有一种甜蜜，荣誉、晋升和财富中有一种满足感；因此，神总是与他同在，但他不在乎其他的存在。不仅如此，他还回避神的其他存在，努力避免神的属灵存在。因为肉体之人回避神的话语和思考它的原因是什么呢？不就是因为它使神靠近他的心，使神存在于他的心中吗？他回避自己的良心的原因是什么呢？他不愿意听到良心对他提出公正而无法反驳的指责，不就是因为他不能忍受神在他的良心中的存在吗？他回避比他更圣洁、更优秀的人的原因是什么呢？列王记上 17:18。 他们向他展示上帝，作为他的形象，并提醒他的罪恶，并责备他邪恶的生活。因此，那些肉欲、卑鄙的人对比自己更好的人有着超乎寻常的撒旦般的仇恨；因为他们憎恶上帝的一切存在，无论是在圣经、事奉上帝的人，还是上帝的所有圣洁仆人身上。他们憎恶上帝的一切存在；其中一个主要原因是，他们是罪犯、邪恶的叛逆者，并且打算继续如此。就像一个罪犯无法忍受对法官的思考一样，他们在他们所处的道路上无法以其他方式思考上帝，只能将他视为一位法官；因此，他们对他的思考就会战栗不已，避开他的存在。

You know that great man, Felix, Paul spake to in the Acts, Acts 24:25, when he spake of the judgment to come, and those virtues, as temperance and righteousness, which he was void of, and guilty of the contrary vices; he quaked, and could not endure to hear him speak any longer. Wicked men love not to be arraigned, tormented, accused, and condemned before their time, Mark 5:7. Therefore, whatsoever presents to them their future terrible estate, they cannot abide it. It is an evidence of a man in a cursed condition, thus not to endure the presence of God. But what shall God and Christ say to them at the day of judgment? It was the desire of such men not to have to do with the presence of God here, and it is just with Christ to answer them there as they answer him now; 'Depart, depart, we will have none of thy ways,' say they, Job 22:17. 'Depart, ye cursed,' saith he. He doth but answer in their own language, 'Depart, ye cursed, with the devil and his angels,' Mat. 25:41.
你知道那个伟大的人，保罗在使徒行传中与之交谈的费利克斯吗？当保罗谈到即将到来的审判以及节制和公义等美德时，费利克斯感到恐惧，无法忍受他继续讲话。邪恶的人不喜欢在时机未到时被指责、折磨、控告和定罪，马可福音 5:7。因此，无论是什么让他们看到自己未来可怕的境况，他们都无法忍受。一个人无法忍受上帝的存在是他被诅咒的证据。但是在审判的那一天，上帝和基督会对他们说什么呢？这些人不希望与上帝同在，基督在那里回答他们就是公正的，就像他们现在回答他一样：“离开，离开，我们不愿走你的道路。”（约伯记 22:17）他说：“离开，你们这被咒诅的人。”（马太福音 25:41）他只是用他们自己的语言回答而已：“离开，你们这被咒诅的人，与魔鬼和他的使者一同离开。”

But you see the child of God is clean of another temper. He cannot be content to be without the presence of God and of his Spirit, enlightening, quickening, strengthening, and blessing of him in spiritual respects. When he finds not his presence helping him, when he finds Christ his life is absent from him, he is presently discouraged. For 'Christ is our life,' Col. 3:4. Now, when a man's life fails all fails. When, therefore, a man finds his spiritual taste and comfort not as it was before, then Oh, 'the life of my life' hath withdrawn himself, and so is never quiet till he have recovered his life again, for 'Christ is his life,' Col. 3:4.
但你看，上帝的儿女具有另一种纯洁的性情。他不能满足于没有上帝和圣灵的同在，没有他们在属灵方面的启示、使活、坚固和祝福。当他发现没有上帝的同在帮助他时，当他发现基督他的生命离他而去时，他立刻感到沮丧。因为“基督是我们的生命”（歌罗西书 3:4）。现在，当一个人的生命消失时，一切都会失败。因此，当一个人发现他的属灵品味和安慰不如以前时，哦，'我生命的生命'已经离开了他，所以他永远不会安宁，直到他再次恢复他的生命，因为“基督是他的生命”（歌罗西书 3:4）。

And because there is a presence of God and of Christ in the word and sacraments—a sweet presence, the godly soul, he droops and fails if he be kept from these. He will not excommunicate himself, as many do, that perhaps are asleep when they should be at the ordinances of God. But if he be excommunicated and banished, O how takes he it to heart! 'As the hart panteth after the water brooks, so longeth my soul after thee, O God,' Ps. 42:1. The whole 84th Psalm is to that purpose, 'O how amiable are thy tabernacles, O Lord of hosts.' He finds a presence of God in his word and sacraments, and when he doth not taste a sweet presence of God therein, he droops and sinks.
因为在圣言和圣礼中有上帝和基督的存在——一种甜蜜的存在，虔诚的灵魂，如果被远离这些，他就会萎靡不振。他不会像许多人那样自我逐出教会，也许他们在上帝的仪式上睡着了。但如果他被逐出教会和放逐，哦，他会多么伤心！正如鹿渴慕溪水，我的灵魂渴望你，上帝（诗篇 42:1）。整个诗篇 84 也是为此而写的，“万军之耶和华啊，你的居所何等可爱！”他在圣言和圣礼中找到了上帝的存在，当他在其中没有品尝到上帝的甜蜜存在时，他就会萎靡不振。

A carnal man never heeds these things, because he finds no sweetness in them; but the godly, finding Christ in them, they droop in the want of them, and cannot live without them. 'Whither shall we go?' saith Peter to Christ, 'thou hast the words of eternal life,' John 6:68. I find my soul quickened with thy speaking. So a soul that feels the quickening power of the ordinances, he will never be kept from the means of salvation, but he droops and is never well till he have recovered himself again.
一个肉体的人从不关注这些事情，因为他在其中找不到甜蜜；但虔诚的人在其中找到基督，他们因缺乏这些事物而感到沮丧，无法生存。彼得对基督说：“主啊，你有永生的话语，我们往哪里去呢？”（约翰福音 6:68）。我发现我的灵魂因你的讲话而复苏。因此，一个感受到圣礼的振奋力量的灵魂，永远不会被阻止接近救恩的途径，但他会沮丧，并且只有恢复过来才会感到舒适。

Again, another difference may be observed. Carnal men, when they find the sense of God's anger, they seek not God's favour, but think of worse and worse still, and so run from God till they be in hell. But those that are God's children, when they fail and find the sense of God's displeasure, they are sensible of it, and give not over seeking to God. They run not further and further from him.
再次，可以观察到另一个区别。凡俗之人，当他们感受到上帝的愤怒时，他们不寻求上帝的恩宠，反而想到更糟糕的事情，从而逃离上帝直到堕入地狱。但那些属于上帝的儿女，当他们犯错并感受到上帝的不悦时，他们会意识到并不停地寻求上帝。他们不会越来越远离他。

The church here, though she found not Christ present with her, yet she seeks him still and never gives over. Whence again we may observe,
这里的教堂虽然没有发现基督与她同在，但她仍在寻找，从不放弃。因此，我们可以再次观察到，

3. That although the church be said to fail and not to find Christ, yet he is present then with her. For who enabled her to seek him? To explain this, there is a double presence of Christ.
尽管有人说教会失败了，找不到基督，但他仍然与她同在。因为是谁使她能够寻找他呢？为了解释这一点，基督有两种存在方式。

1. Felt.
毛毡。

2. Not felt.
没有感觉。

1. The presence felt, is, when Christ is graciously present and is withal pleased to let us know so much, which is a heaven upon earth. The soul is in paradise then, when she feels, 'the love of God shed abroad in the heart,' and the favourable countenance of God shining upon her. Then she despiseth the world, the devil, and all, and walks as if she were half in heaven already. For she finds a presence and a manifestation of it, a more glorious state than the world can afford.
当基督仁慈地出现并乐意让我们知道这一点时，我们感受到的就是他的存在，这是地上的天堂。当灵魂感受到“上帝的爱在心中倾泻”，并且感受到上帝的悦纳时，她就在天堂中。那时，她会蔑视世界、魔鬼和一切，并且行走的时候就像已经半个身在天堂。因为她发现了一种存在和显现，比世界所能提供的更加荣耀的状态。

2. But, there is a presence of Christ that is secret; when he seems to draw us one way, and to drive us another, that we are both driven and drawn at once: when he seems to put us away, and yet, notwithstanding, draws us. When we find our souls go to Christ, there is a drawing power and presence; but when we find him absent, here is a driving away. As we see here in the church and in the 'woman of Canaan,' Mat. 15:21, seq. We see what an answer she had from Christ, at first none, and then an uncomfortable, and lastly a most unkind answer. 'We must not give the children's bread to dogs,' Mat. 15:27. Christ seemed to drive her away, but, at the same time, he by his Spirit draws her to him, and was thereby secretly present in her heart to increase her faith. When Christ wrestled with Jacob, though he contended with him, yet the same time he gave Jacob power to overcome him, to be Israel, a prevailer over him, Gen. 32:28. So, at the same time, the church seems to fail and faint, yet, notwithstanding, there is a secret, drawing power pulling her to Christ, whereby she never gives over, but seeks and calls still after him.
但是，有一种基督的存在是秘密的；当他似乎把我们引向一边，又驱使我们向另一边时，我们同时被驱使和被吸引：当他似乎把我们拒之门外，然而，仍然吸引着我们。当我们发现我们的灵魂去寻找基督时，有一种吸引力和存在；但当我们发现他不在时，这里就有一种被驱赶的感觉。正如我们在教会和《迦南妇人》中所看到的，马太福音 15:21，等等。我们看到她最初从基督那里得到的回答是没有的，然后是不舒服的回答，最后是最不友善的回答。“把孩子们的饼扔给狗是不对的”，马太福音 15:27。基督似乎把她赶走了，但与此同时，他通过他的圣灵将她吸引到他身边，并以此秘密地存在于她的心中，增加她的信心。当基督与雅各摔跤时，尽管他与他争斗，但与此同时，他给了雅各战胜他的力量，成为以色列，战胜者，创世记 32:28。所以，尽管教会似乎失败和衰弱，但与此同时，有一种秘密的吸引力将她拉向基督，使她永不放弃，仍在寻求并不断呼唤他。

It is good to observe this kind of Christ's dealing, because it will keep us that we be not discouraged when we find him absent. If still there be any grace left moving us to that which is good, if we find the Spirit of God moving us to love the word and ordinances, to call upon him by prayer, and to be more instant, certainly we may gather there is a hidden, secret presence here that draws us to these things. Nay more, that the end of this seeming forsaking and strangeness is to draw us nearer and nearer, and at length to draw us into heaven to himself. God's people are gainers by all their losses, stronger by all their weaknesses, and the better for all their crosses, whatsoever they are. And you shall find that the Spirit of God is more forceible in them after a strangeness, to stir them up more eagerly after Christ than before, as here the church doth: for her eagerness, constancy, and instantness, it groweth as Christ's withdrawing of himself groweth.
观察基督的这种处理方式是好的，因为当我们发现他不在时，它会使我们不灰心。如果仍然有任何的恩典激励我们去做善事，如果我们发现上帝的灵感动我们去爱他的话语和仪式，通过祷告呼求他，并更加坚定，那么我们可以确定这里有一个隐藏的、秘密的存在，吸引我们去做这些事情。不仅如此，这种看似被遗弃和陌生的结束是为了让我们越来越靠近，最终将我们带到天堂与他同在。上帝的子民在所有的损失中都是得益者，在所有的软弱中都更坚强，在所有的十字架中都更好，无论它们是什么。你会发现，上帝的灵在他们经历陌生之后，比之前更有力量激励他们更热切地追求基督，就像这里的教会一样：她的热切、坚定和迫切性随着基督的远离而增长。

Use 1. Let us therefore learn hence how to judge of ourselves, if we be in a dead, lifeless state, both in regard of comfort and of holy performances, whether we be content to be so. If we be not contented, but make towards Christ more and more, it is a good sign that he hath not forsaken us, that he will come again more gloriously than ever before, as here we shall see after, it was with the church. He seems strange, but it is to draw the church to discover her affection, and to make her ashamed of her former unkindness, and to sit surer and hold faster than she did before. All ends in a most sweet communion.
因此，让我们从中学习如何判断自己，无论是在安慰和圣洁的行为方面，是否处于一种死气沉沉的状态，是否满足于这种状态。如果我们不满足，而是越来越接近基督，这是一个好迹象，表明他没有抛弃我们，他将比以往更加荣耀地再次来临，正如我们在这里所看到的教会。他似乎陌生，但这是为了引导教会发现她的感情，并让她为自己以前的冷漠感到羞愧，并比以前更加坚定和牢固。一切都以最甜蜜的交流结束。

Use 2. We should labour, therefore, to answer Christ's dealings in suitable apprehensions of soul, when he is thus present secretly, though he seem, in regard of some comforts and former experience of his love, to withdraw himself. It should teach us to depend upon him, and to believe, though we feel not comfort, yea, against comfort, when we feel signs of displeasure. If he can love and support me, and strengthen my soul, and shew it a presence of that which is fit for me, certainly I should answer thus with, my faith, I will depend upon him, though he kill me, as Job did, Job 13:15. Our souls should never give over seeking of Christ, praying and endeavouring, for there is true love where he seems to forsake and leave. Therefore I ought in these desertions to cleave to him in life and in death.
我们应该努力以合适的心灵理解来回应基督的作为，即使他在暗中出现，尽管他似乎因为某些安慰和以往对他爱的经历而离开。这应该教导我们依靠他，并相信，即使我们感受不到安慰，甚至在感受到不悦时也要相信。如果他能爱我、支持我、坚固我的灵魂，并向我展示适合我的存在，那么我应该用我的信心这样回答，即使他杀了我，我也会依靠他，就像约伯一样（约伯记 13:15）。我们的灵魂永远不应该停止寻求基督，祈祷和努力，因为在他似乎离开和放弃的地方才有真正的爱。因此，在这些荒凉中，我应该在生命和死亡中依附于他。

THE ELEVENTH SERMON
第十一篇布道词

I opened to my beloved; but my beloved had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer.—CANT. 5:6, 7.
我打开了我的心扉给我心爱的人；但是我的心爱的人已经离开了，不见了：当他说话时，我的灵魂失落了：我寻找他，但是找不到他；我呼唤他，但他没有回答。-雅歌 5:6, 7.

THE pride and security of the spouse provokes the Lord, her husband, oft to bring her very low, they being incompatible with Christ's residence.
妻子的骄傲和安全感常常激怒她的丈夫，主耶稣，使她陷入困境，因为这与基督的居住是不相容的。

Pride is an affection contrary to his prerogative; for it sets up somewhat in the soul higher than God, the highest.
骄傲是一种与他的特权相反的情感；因为它在灵魂中树立了比上帝更高的东西。

Security is a dull temper, or rather distemper, that makes the soul neglect her watch, and rely upon some outward privilege. Where this ill couple is entertained, there Christ useth to withdraw himself, even to the failing and fainting of the soul.
安全是一种沉闷的情绪，或者更确切地说是一种病态，它使灵魂忽视警惕，依赖于某种外在的特权。当这种不良的组合被接纳时，基督往往会离开自己，甚至使灵魂失去力量和意识。

The spouse is here in her fainting fit, yet she seeks after Christ. Still she gives not over. So Jonah, 'I am cast out of thy presence,' says he, 'yet notwithstanding I will look toward thy holy temple,' Jonah 2:4. And David, 'I said in my haste, I am cast out of thy sight; yet notwithstanding thou heardest the voice of my prayer,' Ps. 31:22. He said it, but he said it in his haste. God's children are surprised on the sudden to think they are cast away; but it is in haste, and so soon as may be, they recover themselves. 'I said it is my infirmity,' said David, Ps. 77:10. It is but in a passion. Here then is the difference between the children of God and others in desertions; they arise, these lie still and despair. There is 'life in the substance of the oak,' Isa. 6:13, that makes it lift up its head above ground, though it be cut down to the stumps. Nay, we see further here, the church is not taken off for any discouragements, but her faith grows stronger, as the woman's of Canaan did, Mat. 15:21, seq.
配偶在晕厥中，但她仍在追求基督。她不放弃。约拿说：“我从你的眼前被赶出去”，但他仍然朝着你的圣殿望去（约拿书 2:4）。大卫说：“我匆忙中说，我从你眼前被赶出去”，但你仍然听到了我的祷告之声（诗篇 31:22）。他说了这话，但是他是匆忙中说的。神的儿女突然感到惊讶，以为自己被抛弃了；但这只是匆忙中的情绪，他们很快就恢复了自己。“我说这是我的软弱”，大卫说（诗篇 77:10）。这只是一时的激动。因此，神的儿女与其他人在荒凉中的区别在于，他们会站起来，而其他人则继续沉默和绝望。在橡树的本质中有“生命”，以致它能够抬起头来，尽管被砍到树桩上（以赛亚书 6:13）。此外，我们在这里还可以看到，教会不会因为任何挫折而放弃，相反，她的信心越来越坚定，就像迦南妇人的信心一样（马太福音 15:21）。

The reason whereof is—1, faith looks to the promise, and to the nature of God, not to his present dealing.
原因是，1、信仰寄望于应许和上帝的本性，而不是他目前的行动。

And then, 2. God, by a secret work of his Spirit, though he seem to be an enemy, yet notwithstanding draws his children nearer and nearer to him by such his dealing. All this strangeness is but to mortify some former lust, or consume some former dregs of security.
然后，2. 上帝通过他的圣灵的秘密工作，虽然他似乎是敌人，但仍然通过这样的处理使他的子民越来越接近他。所有这种陌生感只是为了消除一些以前的欲望，或消除一些以前的安全感的残留。

'I sought him, but I could not find him.' Here one of the greatest discouragements of all other is, when prayer, which is left to the church as a salve for all sores, hath no answer. This is the complaint, but indeed an error, of the church; for Christ did hear the church, though he seemed to turn his back.
我寻找他，但找不到他。这是所有其他事情中最大的挫折之一，当祈祷作为教会的良药，却没有回应。这是教会的抱怨，但实际上是一个错误，因为基督确实听到了教会的声音，尽管他似乎背过身去。

But how shall we know that God hears our prayers?
但我们如何知道上帝听到了我们的祈祷呢？

First. Amongst many other things this is one. When he gives us inward peace, then he hears our prayers, for so is the connection, Phil. 4:6, 7.
首先。在众多其他事物中，这是其中之一。当他给予我们内心的平安时，他就会听到我们的祷告，因为这是联系的方式，腓立比书 4:6，7。

Or secondly. If we find a spirit to pray still, a spirit to wait and to hold out, it is an argument that God either hath or will hear those prayers.
或者第二点。如果我们发现仍然有一个祈祷的精神，一个等待和坚持的精神，那就说明上帝已经或将会听到那些祈祷。

And as it is an argument that God hears our prayers, so is it of the presence of Christ. For how could we pray but from his inward presence? Christ was now present, and more present with the church when he seemed not to be found of her, than he was when she was secure; for whence else comes this eagerness of desire, this spirit of prayer, this earnestness of seeking? 'I called, but he gave no answer,' &c.
既然上帝听到我们的祈祷，基督的存在也是如此。因为我们怎么能祈祷，不是来自他内在的存在？基督现在在场，当他似乎没有被她找到时，他比她安全时更加与教会在一起；因为这种渴望的渴望，祈祷的精神，寻求的热情从何而来？“我呼唤，但他没有回答”，等等。

Directions how to carry ourselves in such an estate. How shall we carry ourselves when it falls out that our hearts fail of that we seek for, when we pray without success, and find not a present answer, or are in any such-like state of desertion.
在这种情况下，我们应该如何行事？当我们心中所求的未能实现时，当我们祈祷没有成功，没有得到即时的答案，或者处于类似被遗弃的状态时，我们应该如何行事。

1. We must believe against belief, as it were, 'hope against hope, and trust in God,' Rom. 4:18, howsoever he shews himself to us as an opposite.* It is no matter what his present dealing with his church and children here is; the nature of faith is to break through all opposition, to see the sun behind a cloud, nay, to see one contrary in another, life in death, a calm in a storm, &c., 1 Cor. 6:8, 9, seq.
我们必须相信相反的信念，可以说是“不抱希望而抱希望，并信靠上帝”，罗马书 4:18，无论他如何向我们展示自己是相反的。他对他的教会和子民的现在处理并不重要；信仰的本质是要突破一切阻力，看到云后的太阳，甚至在对立面中看到另一种对立，生命在死亡中，风暴中的宁静等等，哥林多前书 6:8, 9 等。

2. Labour for an absolute dependence upon Christ, with a poverty of spirit in ourselves. This is the end of Christ's withdrawing himself, to purge us of self-confidence and pride.
努力依靠基督，心存谦卑，完全依赖他。这是基督离开我们的目的，以净化我们的自信和骄傲。

3. Stir up your graces. For as nature joining with physic helps it to work and carry away the malignant humours, so by the remainder of the Spirit that is in us, let us set all our graces on work until we have carried away that that offends and clogs the soul, and not sink under the burden. For this is a special time for the exercising of faith, hope, love, diligence, care, watchfulness, and such-like graces.
激发你的恩典。因为自然与药物结合，帮助其发挥作用并排除恶性体液，所以通过我们内在的圣灵的余存，让我们发挥所有的恩典，直到我们排除那些冒犯并阻碍灵魂的东西，并且不被负担压垮。因为这是一个特殊的时刻，需要运用信心、希望、爱心、勤奋、关怀、警惕等等恩典。

And let us know for our comfort, that even this conflicting condition is a good estate. In a sick body it is a sign of life and health approaching when the humours are stirred, so as that a man complains that the physic works. So when we take to heart our present condition, though we fail and find not what we would, yet this will work to the subduing of corruption at length. It is a sign of future victory when we are discontent with our present ill estate. Grace will get the upper hand, as nature doth when the humours are disturbed.
让我们知道，即使这种矛盾的状态也是一种良好的状态，以安慰我们。在一个生病的身体中，当体液被激动起来，以至于一个人抱怨药物起作用时，这是生命和健康接近的迹象。所以当我们对我们目前的状况感到不满，并且找不到我们想要的东西时，这将最终对腐败产生压制作用。当我们对目前的不良状态不满时，这是未来胜利的迹象。当体液被扰乱时，恩典将占上风，就像自然界一样。

4. Again, when we are in such a seeming forlorn estate, let us have recourse to former experience. What is the reason that God vouchsafes his children for the most part in the beginning of their conversion, in their first love, experience of his love to ravishment? It is, that afterwards they may have recourse to that love of God then felt, to support themselves, and withal to stir up endeavours, and hope; that finding it not so well with them now as formerly it hath been, by comparing state with state, desires may be stirred up to be as they were, or rather better, Hosea 2:7.
再次，当我们处于这种看似孤苦无助的境地时，让我们回顾以往的经验。为什么上帝大多数时候在他的儿女们的转变初期，在他们最初的爱中，向他们展示他的爱以至于他们陶醉其中？这是因为随后他们可以回想起当时感受到的上帝的爱来支持自己，并激发努力和希望；通过将现在的状态与过去的状态进行比较，激发渴望回到过去的状态，或者更好的状态，如何西亚书 2:7。

And as the remembrance of former experiences serve to excite endeavour, so to stir up hope, I hope it shall be as it was, because God is immutable; I change, but Christ alters not. The inferior elementary world changes. Here is fair weather and foul, but the sun keeps his perpetual course. And as in the gloomiest day that ever was, there was light enough to make it day and to distinguish it from night, though the sun did not shine, so in the most disconsolate state of a Christian soul, there is light enough in the soul to shew that the Sun of righteousness is there, and that Christ hath shined upon the soul, that it is day with the soul, and not night, Ps. 112:4.
而且，对过去经历的记忆能够激发努力，同样也能激发希望。我希望一切都会像过去一样，因为上帝是不变的；我会改变，但基督不会改变。次要的元素世界在变化。这里有晴天和阴天，但太阳保持着他永恒的轨迹。就像在最阴暗的日子里，也有足够的光亮使它成为白天，并与黑夜区分开来，尽管太阳没有照耀，所以在一个基督徒灵魂最沮丧的状态中，灵魂中有足够的光亮来显示公义之日的太阳在那里，基督已经照耀了灵魂，灵魂是白天，而不是黑夜，诗篇 112:4。

5. And learn when we are in this condition to wait God's leisure, for he hath waited ours. It is for our good, to prepare us for further blessings, to mortify and subdue our corruptions, to enlarge the capacity of the soul, that the Lord absents himself. Therefore Bernard saith well, 'Tibi accidit,' &c., 'Christ comes and goes away for our good.' When he withdraws the sense of his love, the soul thereupon is stretched with desire, that it may be as it was in former time, in the days of old. Thus much for that. 'I sought, but could not find him: I called, but he gave me no answer.'
5. 当我们处于这种状态时，学会等待上帝的时机，因为他已经等待了我们。这对我们有益，为了准备我们进一步的祝福，抑制和征服我们的堕落，扩大灵魂的容量，主离开是为了这个目的。因此，伯纳德说得好，“Tibi accidit”，等等，“基督来了又离开是为了我们的好处。”当他撤回他的爱的感觉时，灵魂因此而渴望，希望它可以像从前一样，在古时的日子里。至此为止。“我寻找，但找不到他；我呼喊，但他没有回答我。”

Obj. Here we must answer one objection before we leave the words. This seems to contradict other Scriptures, which promise that those that seek shall find, Matt. 7:7.
在我们离开这些话之前，我们必须回答一个异议。这似乎与其他经文相矛盾，其他经文承诺寻找的人必定找到，见马太福音 7:7。

Ans. It is true they that seek shall find, but not presently. God's times are the best and fittest. They that seek shall find, if they seek constantly with their whole heart in all the means. Some do not find, because they seek in one means and not in another. They seek Christ in reading and not in the ordinance of hearing, in private meditation, but not in the communion of saints. We must go through all means to seek Christ, not one must be left. Thus if we will seek him, undoubtedly he will make good his promise. Nay, in some sort, 'he is found before he is sought,' for he is in our souls to stir up desire of seeking him. He prevents us with desires, and answers us in some sort before we pray, Isa. 65:24. When he gives us a spirit of prayer, it is a pledge to us, that he means to answer us. Therefore it is a spiritual deceit when we think Christ is not in us, and we are neglected of him, because we have not all that we would have. Among many other deceits that Christians deceive themselves with in this kind, these be two.
答：寻找的人确实会找到，但不是立即找到。上帝的时机是最好和最合适的。那些寻找的人，如果他们全心全意地在所有的途径中不断寻找，就会找到。有些人找不到，是因为他们在某一种途径中寻找，而在其他途径中没有寻找。他们在阅读中寻找基督，而不在听道中寻找；在私下默想中寻找，而不在圣徒的交流中寻找。我们必须通过所有的途径来寻找基督，不能有一种途径被遗漏。因此，如果我们要寻找他，毫无疑问他会实现他的承诺。不仅如此，'在我们寻找之前，他已经被找到了'，因为他在我们的灵魂中激发了寻求他的欲望。他在我们祈祷之前就预先回应了我们，以赛亚书 65:24。当他给我们祈祷的灵性时，这对我们来说是一个保证，他打算回应我们。因此，当我们认为基督不在我们里面，我们被他忽视了，因为我们没有得到我们想要的一切时，这是一种灵性的欺骗。在这方面，基督徒自欺的还有其他很多，其中有两个是这样的。

1. That they judge grace by the quantity and not by the value and price of it; whereas the least measure of grace and comfort is to be esteemed, because it is an immortal seed cast into the soul by an immortal God, the Father of eternity,* Isa. 9:6.
他们根据恩典的数量而不是价值和价格来评判它；然而，即使是最小的恩典和安慰也应该被珍视，因为它是由永恒的上帝、永生之父播种在灵魂中的不朽种子。

2. Another deceit is, that we judge of ourselves by sense and feeling, and not by faith.
另一个欺骗是，我们通过感觉和感受来评判自己，而不是通过信仰。

'The watchman that went about the city found me, and smote me, and took away my veil from me.' Here the poor church, after the setting down of her own exercise in her desertion, now sets out some outward ill dealing she met with, and that from those that should have been her greatest comforters. 'The watchmen that went about the city found me, they wounded me: the keepers of the walls took away my veil from me.'
“在城市里巡逻的守卫找到了我，打击了我，并夺走了我的面纱。” 在这里，这个可怜的教堂，在她自己被遗弃的时候，描述了她遭遇的一些外在的不公正待遇，而这些不公正待遇来自本应是她最大安慰者的人。“在城市里巡逻的守卫找到了我，他们伤害了我：城墙的守卫夺走了我的面纱。”

Thus we see how trouble follows trouble. 'One depth calls upon another.' Inward desertion and outward affliction go many times together. The troubles of the church many times are like Job's messengers. They come fast one upon another, because God means to perfect the work of grace in their hearts. All this is for their good. The sharper the winter the better the spring. Learn hence first of all therefore in general,
因此我们看到麻烦接踵而至。“一重困难引发另一重困难。”内心的背离和外在的痛苦经常同时发生。教会的困难往往像约伯的使者一样。它们一个接一个地快速到来，因为上帝意味着要在他们的心中完善恩典的工作。所有这一切都是为了他们的好处。冬天越严寒，春天就越美好。因此，首先要从这里学到的是，总的来说，

That it is no easy thing to be a sound Christian. We see here, when the church had betrothed herself to Christ and entertained him into her garden, thereafter she falls into a state of security and sleep, whence Christ labours to rouse her up. Then she useth him unkindly. After which he withdraws himself, even so far that her heart fails her. Then, as if this were not enough, the watchmen that should have looked to her, 'they smite her, wound her, and take away her veil.' See here the variety of the usage of the church and changes of a Christian; not long in one state, he is ebbing and flowing.
成为一个坚定的基督徒并非易事。我们在这里看到，当教会与基督订婚并将他招待进入她的花园后，她陷入了安逸和沉睡的状态，基督努力唤醒她。然后她对他不友善。之后，他离开了她，甚至离得她心灰意冷。接着，好像这还不够，本应照看她的守望者们“打击她，伤害她，并夺走她的面纱。”看到这里，教会的待遇和基督徒的变化多样性；不久于一种状态，他起伏不定。

Therefore let none distaste the way of godliness for this, that it is such a state as is subject to change and variety, whereas carnal men are upon their lees and find no changes.
因此，让没有人因虔诚之道的变化和多样性而厌恶它，而肉体的人则停滞不前，找不到变化。

Obj. But you will say, All Christians are not thus tossed up and down, so deserted of God and persecuted of others.
但你会说，不是所有的基督徒都会被如此颠沛流离，被上帝抛弃和他人迫害。

Ans. I answer, indeed there is difference. Whence comes this difference? From God's liberty. It is a mystery of the sanctuary, which no man in the world can give a reason of, why of Christians both equally beloved of God, some should have a fairer passage to heaven, others rougher and more rugged. It is a mystery hid in God's breast. It is sufficient for us, if God will bring us any way to heaven, as the blessed apostle saith, 'if by any means I might attain to the resurrection of the dead,' Phil. 3:11; either through thick or thin, if God will bring me to heaven it is no matter. 'If I by any means.'
答案是，确实有差异。这个差异从哪里来？来自上帝的自由。这是一个神圣的奥秘，世界上没有人能够解释为什么在上帝同样爱戴的基督徒中，有些人通向天堂的道路更加平坦，而有些人则更加崎岖艰难。这是一个隐藏在上帝胸怀中的奥秘。对我们来说，如果上帝以任何方式带领我们去天堂，就足够了，正如使徒保罗所说，“我若能得着从死里复活的身体，我就不求其他。”（腓立比书 3:11）无论是走过荆棘还是走过坎坷，如果上帝能带我去天堂，那就无所谓了。“我若能得着。”

'The watchmen that went about the city smote me,' &c. By the watchmen here are meant especially governors of state and church.
“环绕城市巡逻的守卫击打了我”，等等。这里的守卫特指国家和教会的统治者。

Why are they called watchmen?
为什么他们被称为守卫者？

It is a borrowed speech, taken from the custom of cities that are beleaguered. For policy's sake they have watchmen to descry the danger they are liable unto. So magistrates be watchmen of the state. Ministers are the watchmen for souls, 'watching over our souls for good,' Heb. 13:17.
这是一种借用的演讲，取自被围困城市的习俗。出于政策的考虑，他们有守望者来发现他们可能面临的危险。因此，政府官员是国家的守望者。牧师是灵魂的守望者，“为了我们的益处看守我们的灵魂”，来自希伯来书 13:17。

Quest. Why doth God use watchmen?
为什么上帝使用守望者？

Ans. 1. Not for any defect of power in him, but for demonstration of his goodness. For he is the great watchman, who watcheth over our commonwealths, churches, and persons. He hath an eye that never sleeps. 'He that watcheth Israel neither slumbers nor sleeps,' Ps. 121:4. Yet notwithstanding he hath subordinate watchmen, not for defect of power, but for demonstration of goodness. He manifests his goodness in that he will use variety of subordinate watchers.
答案 1：不是因为他的能力有任何缺陷，而是为了展示他的善良。因为他是伟大的守望者，守护着我们的共和国、教堂和个人。他有一双永不闭眼的眼睛。“看守以色列的，不打盹也不睡觉。”（诗篇 121:4）然而，尽管如此，他还有次要的守望者，并非因为能力有缺陷，而是为了展示他的善良。他展示他的善良之处在于他愿意使用各种不同的次要守望者。

And likewise to shew his power in using many instruments, and his care for us when he keeps us together with his own subordinate means.

And in this that God hath set over us watchers, ministers especially, it implies that our souls are in danger. And indeed there is nothing in the world so beset as the soul of a poor Christian. Who hath so many and so bad enemies as a Christian? and amongst them all, the worst and greatest enemy he hath is nearest to him, and converseth daily with him, even himself. Therefore there must needs be watchmen to discover the deceits of Satan and his instruments, and of our own hearts; to discover the dangers of Jerusalem, and the errors and sins of the times wherein we live. The church is in danger, for God hath set watchmen. Now God and nature doth nothing in vain or needlessly.
上帝派遣了守望者，尤其是仆人，这意味着我们的灵魂处于危险之中。事实上，世界上没有什么比一个贫穷的基督徒的灵魂更受困扰的了。谁有像基督徒这样多而且那么坏的敌人呢？在所有这些敌人中，他最坏、最大的敌人就在他身边，每天与他交往，那就是他自己。因此，必须有守望者来揭示撒旦及其工具的欺骗，揭示耶路撒冷的危险，以及我们所生活的时代的错误和罪恶。教会处于危险之中，因为上帝派遣了守望者。上帝和自然从不做无用或不必要的事情。

Again, in that God takes such care for the soul, it shews the wondrous worth of it. Many arguments there be to shew that the soul is a precious thing. It was breathed by God at first. Christ gave his life to redeem it. But this is an especial one, that God hath ordained and established a ministry and watchmen over it. And as God hath set some watchmen over others, so hath he appointed every man to be a watchman to himself. He hath given every man a city to watch over, that is, his own estate and soul. Therefore let us not depend altogether on the watching of others. God hath planted a conscience in every [one] of us, and useth as others to our good, so our own care, wisdom, and foresight, these he elevateth and sanctifieth.
再次，上帝对灵魂如此关怀，显示了它的巨大价值。有许多论据可以证明灵魂是宝贵的。它最初是由上帝呼吸而生的。基督为了赎回它而献出了自己的生命。但这是一个特别的论据，即上帝已经指定并设立了一个对其负责的事工和守望者。正如上帝已经为其他人设立了守望者一样，他也指定每个人都要成为自己的守望者。他给了每个人一个要守护的城市，也就是他自己的财产和灵魂。因此，我们不应完全依赖他人的守望。上帝在我们每个人心中种下了良心，并且像对待他人一样对待我们自己的善良，我们自己的关怀、智慧和远见，这些他提升和使圣洁。

'The watchmen that went about the city found me, they smote me, they wounded me,' &c.

Come we now to the carriage of these watchmen. Those that should have been defensive prove most offensive.
来谈谈这些守卫的行为吧。本应该起到防御作用的人却成为了最具攻击性的人。

They smote the church and wounded her many ways, though it be not discovered here in particular. As (1.) with their ill and scandalous life; and (2.) sometimes with corrupt doctrine, and otherwhiles with bitter words; and (3.) their unjust censures, as we see in the story of the church, especially the Romish Church. They have excommunicated churches and princes. But not to speak of those synagogues of Satan, come we nearer home and we may see amongst ourselves sometimes those that are watchmen, and should be for encouragement, they smite and wound the church, and take away her veil, 3 John 10.
他们打击了教会，以多种方式伤害了她，尽管这里没有具体揭示。首先，他们以他们的邪恶和丑闻生活方式；其次，有时以腐败的教义，有时以刻薄的言辞；第三，他们不公正的指责，正如我们在教会的历史中所看到的，尤其是罗马教会。他们曾经将教会和王公贵族逐出教会。但是，不谈论那些撒旦的会堂，我们回到家门口，我们可以看到在我们中间，有时那些应该是鼓励者的守望者，他们打击和伤害教会，并剥夺她的面纱，约翰三书 10 节。

What is it to take away the veil?
拿走面纱是什么意思？

You know, in the times of the Old Testament, a veil was that which covered women for modesty, to shew their subjection; and it was likewise an honourable ornament. 'They took away the veil,' that is, that wherewith the church was covered. They took away that that made the church comely, and laid her open, and as it were naked.
你知道，在旧约时代，面纱是用来遮盖女性的，以展示她们的谦逊和顺从；它也是一种尊贵的装饰品。"他们拿走了面纱"，也就是拿走了遮盖教堂的东西。他们拿走了使教堂美丽的东西，使她暴露出来，仿佛是赤裸裸的。

Now both these ways the church's veil is taken away by false and naughty watchmen.
现在，这两种方式都被虚假和淘气的守望者揭开了教堂的面纱。

1. As the veil is a token of subjection, when by their false doctrines they labour to draw people from Christ, and their subjection to him.
由于面纱是服从的象征，当他们通过错误的教义努力使人们远离基督和对他的顺从时。

The church is Christ's spouse. The veil was a token of subjection. Now they that draw the people to themselves, as in popish churches, that desire to sit high in the consciences of people, and so make the church undutiful, 'they take away the veil of subjection,' and so force Christ to punish the church, as we see in former ages.
教堂是基督的配偶。面纱是服从的象征。现在那些像天主教教堂一样吸引人们的人，他们渴望在人们的良心中占据高位，从而使教堂不孝顺，“他们拿走了服从的面纱”，因此迫使基督惩罚教堂，正如我们在以前的时代所看到的。

2. As the veil is for honour and comeliness, so 'they take away the veil' of the church, when they take away the credit and esteem of the church; when they lay open the infirmities and weaknesses of the church. This is strange that the watchmen should do this; yet notwithstanding oftentimes it falls out so that those that by place are watchmen, are the bitterest enemies of the church. Who were bitterer enemies of the poor church in Christ's time than the scribes, pharisees, and priests?
2. 当面纱是为了尊荣和美丽时，当他们剥夺教会的声誉和尊重时，他们就“剥去了教会的面纱”；当他们揭示教会的软弱和弱点时，他们就剥去了教会的面纱。这是奇怪的，看守者竟然会这样做；然而，往往情况是这样的，那些按职位来说是看守者的人，却是教会最痛恨的敌人。在基督时代，有谁比文士、法利赛人和祭司更痛恨贫穷的教会呢？

And so in the time of the prophets. Who were the greatest enemies the church had, but false priests and prophets?
在先知时代，教会最大的敌人不就是假祭司和假先知吗？

Quest. What is the ground of this, that those men that by their standing should be encouragers, are rather dampers of the church's zeal in pursuit of it?
问题：为什么那些本应是鼓励者的人，却成为了抑制教会追求热情的人？

Ans. There are many grounds of it.
有很多原因。

Sometimes it falls out from a spirit of envy in them at the graces of God's people, which are wanting in themselves. They would not have others better than themselves.
有时候，这是因为他们嫉妒上帝子民所拥有的恩典，而自己却没有。他们不希望别人比自己更好。

Sometimes from idleness, which makes them hate all such as provoke them to pains. They raise up the dignity of outward things too much, as we see in popery. They make everything to confer grace, as if they had a special virtue in them. But they neglect that wherewith God hath joined an efficacy, his own ordinances.
有时候是因为懒散，让他们讨厌那些让他们感到痛苦的事情。他们过分提高外在事物的尊严，就像我们在天主教中看到的那样。他们让一切都能赐予恩典，仿佛其中有特殊的力量。但他们忽视了上帝赋予的有效性，即他自己的仪式。

Use 1. This should teach us, to be in love with Christ's government, and to see the vanity of all things here below, though they be never so excellent in their ordinance. Such is the poison of man's heart, and the malice of Satan, that they turn the edge of the best things against the good of the church.
使用 1. 这应该教导我们，要热爱基督的统治，并看到这世界下方的一切虚无，即使它们在自己的秩序中非常出色。人心的毒素和撒旦的恶意是如此之大，它们将最好的事物的利益转向了教会的好处。

What is more excellent than magistracy? yet many times the point of sword is directed the wrong way. 'I have said ye are gods,' Ps. 82:6. They should govern, as God himself would govern, and ask with themselves, Would God now, if he were a watchman of the state, do thus and thus? But I wish woeful experience did not witness the contrary.
什么比治理更卓越？然而，很多时候，剑的尖端指向了错误的方向。“我曾说过你们是神”，诗篇 82:6。他们应该像上帝一样治理，并问自己，如果上帝现在是国家的守望者，他会这样做吗？但我希望痛苦的经历不会证明相反。

So ministers are Christ's ambassadors, 2 Cor. 5:20, and should carry themselves even as Christ would do. They should strengthen the feeble knees and bind up the broken hearted, nor* discourage; and not sew pillows under the armholes of wicked and carnal men, Ezek. 13:18. But, alas! we see the edge of the ordinance is oftentimes turned another way by the corrupt, proud, unbroken hearts of men and the malice of Satan.
所以，牧师们是基督的使者，哥林多后书 5:20，并且应该像基督一样行事。他们应该坚固软弱的膝盖，包扎破碎的心灵，不要使人灰心丧志；不要在邪恶和肉体的人的腋下缝制枕头，以西结书 13:18。但是，唉！我们看到，仪式的意义往往被腐败、傲慢、不屈服的人的心和撒旦的恶意所扭曲。

Use 2. Again, it should teach us not to think the worse of any for the disgraces of the times. The watchmen here take away the veil of the church, and her forwardness is disgraced by them. Take heed, therefore, we entertain not rash conceits of others upon the entertainment they find abroad in the world, or among those that have a standing in the church, for so we shall condemn Christ himself. How was he judged of the priests, scribes, and pharisees in his times? And this hath been the lot of the church in all ages. The true members thereof were called heretics and schismatics. The veil was taken off. It is the poisonful pride of man's heart that, when it cannot raise itself by its own worth, it will endeavour to raise itself by the ruin of others' credit through lying slanders. The devil was first a slanderer and liar, and then a murderer, John 8:44. He cannot murder without he slander first. The credit of the church must first be taken away, and then she is wounded. Otherwise, as it is a usual proverb, Those that kill a dog make the world believe that he was mad first; so they always first traduced the church to the world, and then persecuted her. Truth hath always a scratched face. Falsehood many times goes under better habits than its own, which God suffers, to exercise our skill and wisdom, that we might not depend upon the rash judgment of others, but might consider what grounds they have; not what men do, or whom they oppose, but from what cause, whether from a spirit of envy, idleness, jealousy, and pride, or from good grounds. Else, if Christ himself were on earth again, we should condemn him, as now men do the generation of the just, whom they smite and wound, and take away their veil from them.
再次，这应该教会我们不要因为时代的耻辱而对任何人产生恶劣的想法。这里的守夜人拿走了教堂的面纱，他们使她的前进受到了耻辱。因此，我们要小心，不要根据他们在世界或教会中的待遇对他人产生轻率的想法，因为这样我们就会谴责基督自己。他在当时是如何被祭司、文士和法利赛人所判断的呢？这就是教会在各个时代的命运。真正的教会成员被称为异端和分裂者。面纱被揭开了。这是人心中有毒的骄傲，当它无法凭借自身的价值提升自己时，它将通过诽谤他人的信誉来提升自己。魔鬼首先是一个诽谤者和撒谎者，然后才是一个杀人犯，约翰福音 8:44。他必须先诽谤，才能杀人。教会的信誉必须首先被剥夺，然后她才会受伤。否则，就像一句常见的谚语说的那样，那些杀狗的人让世人相信它先是疯了；所以他们总是先向世界诽谤教会，然后迫害她。 真理总是有一张被抓破的脸。虚假往往以比自己更好的外表出现，这是上帝容许的，以锻炼我们的技巧和智慧，使我们不依赖他人的草率判断，而是考虑他们的根据；不是考虑人们做了什么，或者他们反对谁，而是考虑出于什么原因，是出于嫉妒、懒惰、嫉妒和骄傲的精神，还是出于正当的理由。否则，如果基督再次在世，我们会像现在的人们对待公义的一代那样谴责他们，他们被打击和伤害，他们的面纱被剥去。

THE TWELFTH SERMON
第十二篇讲道

The watchmen that went about the city found me, they smote me, they wounded me: the keepers of the walls took away my veil from me.—CANT. 5:7.
巡逻城市的守卫找到了我，他们打我，伤了我：城墙的守护者夺走了我的面纱。-雅歌 5:7。

THE watchmen, those that by their place and standing should be so, they smote the church. As Bernard complains, almost five hundred years ago, 'Alas, alas!' saith he, 'those that do seek privileges in the church are the first in persecuting it;' and as his fashion is to speak in a kind of rhetoric, 'they were not pastors, but impostors.' There be two ordinances without which the world cannot stand.
那些本应如此的守望者，他们打击了教会。正如伯纳德在将近五百年前所抱怨的那样，“唉，唉！”他说，“那些在教会中寻求特权的人却是最先迫害它的人；”而他的说法往往带有一种修辞的风格，“他们不是牧师，而是骗子。”世界上有两个不可或缺的法令。

1. Magistracy.
司法机构。

2. Ministry.
部门。

Magistrates are nursing fathers and nursing mothers to the church.
地方法官是教会的养父母。

Ministers are watchmen by their place and standing.
部长们是他们的职位和地位的守望者。

Now, for shepherds to become wolves, for watchmen to become smiters, what a pitiful thing is it! But thus it is. The church hath been always persecuted with these men under pretence of religion, which is the sharpest persecution of all in the church. It is a grievous thing to suffer of an enemy, but worse of a countryman, worse then that of a friend, and worst of all, of the church. Notwithstanding, by the way, we must know that the persecuted cause is not always the best, as Austin was forced to speak in his time against the Donatists (j). Sarah was a type of the true, and Hagar of the false, church. Now, Sarah, she corrected Hagar. Therefore, it follows not that the suffering cause is alway the better. Therefore, we must judge of things in these kind of passages by the cause, and not by the outward carriage of things.
现在，牧羊人变成了狼，守望者变成了打击者，这是多么可悲的事情啊！但事实就是如此。教会一直以来都受到这些人以宗教为借口的迫害，这是教会中最严重的迫害。被敌人迫害是痛苦的，但被同胞迫害更糟，比朋友迫害更糟，最糟糕的是教会的迫害。然而，我们必须知道，在这种情况下，被迫害的事业并不总是最好的，正如奥古斯丁在他的时代被迫对抗多纳提派时所说的那样。撒拉是真正的教会的象征，哈加是假教会的象征。现在，撒拉纠正了哈加。因此，受苦的事业并不总是更好。因此，我们必须根据事业来判断这些事情，而不是根据外在的表现。

'They took away my veil.'
他们拿走了我的面纱。

Quest. What shall we do in such cases, if we suffer any indignity, if the veil be taken off? That is, if our shame, infirmities, and weaknesses be laid open by false imputations.
问题：在这种情况下，如果我们遭受任何侮辱，如果面纱被揭开，我们应该怎么办？也就是说，如果我们的羞耻、弱点和缺陷被错误指责揭露出来。

Ans. In this case it is the 'innocency of the dove' that is to be laboured for, and withal the wisdom of the serpent, Mat. 10:16. If innocency will not serve, labour for wisdom, as indeed it will not alone. The wicked would then labour for subtilty to disgrace righteous persons.
在这种情况下，应该努力追求“鸽子的纯真”，同时也要有蛇的智慧，参考马太福音 10:16。如果纯真无法起作用，就要努力追求智慧，因为仅凭纯真是不够的。邪恶的人会努力追求狡诈，以侮辱正直的人。

Obj. But what if that will not serve neither? Christ was wisdom itself, yet he suffered most.
但是如果这也无济于事呢？基督本身就是智慧，然而他却遭受了最多的苦难。

Ans. When innocency and wisdom will not do it (because we must be conformable to our head), then we must labour for patience, knowing that one hair of our heads shall not fall to the ground without the providence of the Almighty.
当无辜和智慧无法解决问题时（因为我们必须顺从我们的领导），那么我们必须努力保持耐心，知道没有上帝的安排，我们头上的一根头发也不会落地。

Commend our case, as Christ did, by faith and prayer to God that judgeth.
以信心和祷告将我们的案件提交给审判的上帝，就像基督所做的一样。

'I charge you, O daughters of Jerusalem, if you see my beloved, that you tell him that I am sick of love,' &c.
我要求你们，耶路撒冷的女儿们，如果你们看到我的爱人，请告诉他我对爱已经感到厌倦，等等。

Here the church, after her ill usage of the watchmen, is forced to the society of other Christians not so well acquainted with Christ as herself. 'I charge you, O daughters of Jerusalem, if you find my beloved,' &c., 'tell him,' &c. What shall they tell him?
在这里，教会在对守望者的不当对待之后，被迫与其他对基督不如她自己了解的基督徒社群交往。 “我嘱咐你们，耶路撒冷的众女子，若遇见我的良人，告诉他...”他们应该告诉他什么？

'Tell him I am sick of love.'
告诉他我对爱厌倦了。

The church is restless in her desire and pursuit after Christ till she find him. No opposition, you see, can take off her endeavour.
教会对基督的渴望和追求使她不安宁，直到找到他。你看，任何阻力都无法阻止她的努力。

1. Christ seems to leave her inwardly.
基督似乎在内心中离开了她。

2. Then she goeth to the watchmen. They 'smite and wound' her.
然后她去找守卫。他们“打击并伤害”她。

3. Then she hath recourse to the daughters of Jerusalem for help.
然后她向耶路撒冷的女儿们求助。

Generally, before we come to the particulars, from the connection we may observe this,
一般来说，在我们进入细节之前，从联系中我们可以观察到这一点

That love is a fire kindled from heaven.
爱是从天堂点燃的火焰。

Nothing in the world will quench this grace, Cant. 8:7, 8; no opposition; nay, opposition rather whets and kindles endeavour.
世界上没有什么能够扑灭这份恩典，雅歌 8:7, 8；没有任何反对；相反，反对只会磨砺和点燃努力。

The church was nothing discouraged by the ill usage of the watchmen, only she complains; she is not insensible. A Christian may without sin be sensible of indignities; only it must be the 'mourning of doves,' Isa. 38:14, and not the roaring of bears. It must not be murmuring and impatiency, but a humble complaining to God that he may take our case to heart, as the church doth here. But as sensible as she was, she was not a whit discouraged, but seeks after Christ still in other means. If she find him not in one, she will try in another. We see here the nature of love. If it be in any measure perfect, it casteth out all fear of discouragements.
教堂对看守人的不良对待并不感到气馁，只是抱怨一下；她并不麻木。一个基督徒可以在不犯罪的情况下感到受辱；只是这应该是“鸽子的哀鸣”，以赛亚书 38:14，而不是熊的咆哮。这不应该是抱怨和不耐烦，而是谦卑地向上帝抱怨，让他关心我们的情况，就像教堂在这里所做的那样。但是，尽管她很敏感，但她并没有一点儿气馁，而是继续在其他途径中寻找基督。我们在这里看到了爱的本质。如果它在某种程度上是完美的，它会排除所有对挫折的恐惧。

And, indeed, it is the nature of true grace to grow up with difficulties. As the ark rose higher with the waters, so likewise the soul grows higher and higher, it mounts up as discouragements and oppositions grow. Nay, the soul takes vigour and strength from discouragements, as the wind increaseth the flame. So the grace of God, the more the winds and waves of affliction oppose it, with so much the more violence it breaks through all oppositions, until it attain the desired hope.
的确，真正的恩典的本质就是在困难中成长。就像方舟随着水位上升一样，灵魂也随着困厄和反对而不断升高。不仅如此，灵魂还从挫折中获得力量和坚强，就像风助长火焰一样。因此，上帝的恩典越是遭受困苦和磨难的风浪阻挠，就越是以更大的力量冲破一切阻碍，直到达到所期望的希望。

To apply it: those therefore that are soon discouraged, that pull in their horns presently, it is a sign they are very cold, and have but little grace. For where there is any strength of holy affection, they will not be discouraged, nor their zeal be quenched and damped. Therefore they subordinate religion to their own ends, as your temporary believers. Where is any love to Christ, the love of Christ is of a violent nature. It sways in the heart, as the apostle speaks, 'The love of Christ constraineth us,' 2 Cor. 5:14.
应用它：因此，那些很快灰心丧气，立即退缩的人，这是他们非常冷漠，没有多少恩典的迹象。因为只要有任何圣洁的感情力量，他们就不会灰心丧气，他们的热情也不会被扑灭和抑制。因此，他们将宗教置于自己的目的之下，就像你们那些临时的信徒一样。对基督的爱在哪里，基督的爱是一种强烈的本质。正如使徒所说的，它在心中起着支配作用，“基督的爱催逼着我们”，哥林多后书 5:14。

If we find this unconquerable resolution in ourselves, notwithstanding all discouragements to go on in a good cause, let us acknowledge that fire to be from heaven; let us not lose such an argument of the state of grace, as suffering of afflictions with joy. The more we suffer, the more we should rejoice, if the cause be good, as the apostles rejoiced 'that they were accounted worthy to suffer any thing,' Acts 5:41.
如果我们在自己身上找到这种不可战胜的决心，尽管所有的挫折都在阻止我们继续为了一个善良的事业而努力，让我们承认这种火焰来自天堂；让我们不要失去这样一个表明恩典状态的论据，即在快乐中忍受苦难。如果事业是善良的，我们遭受的苦难越多，我们就应该越欢喜，正如使徒们欢喜地说：“我们为主的名受辱是有福的。”（使徒行传 5:41）

'I charge you, O daughters of Jerusalem, if you find my beloved, that ye tell him I am sick of love.'
我要求你们，耶路撒冷的女儿们，如果你们找到我的爱人，请告诉他我因爱而生病。

She goes to the 'daughters of Jerusalem' for help. Whence we may learn,
她去找“耶路撒冷的女儿”寻求帮助。由此我们可以得知，

That, if we find not comfort in one means, we must have recourse to another.
如果我们在一种方式中找不到安慰，我们必须求助于另一种方式。

If we find not Christ present in one, seek him in another; and perhaps we shall find him where we least thought of him. Sometimes there is more comfort in the society of poor Christians, than of the watchmen themselves.
如果我们在一个人身上找不到基督的存在，就去另一个人那里寻找；也许我们会在最意想不到的地方找到他。有时候与贫穷的基督徒在一起比与守望者自己在一起更加安慰。

'I charge you, O daughters of Jerusalem,' &c.

Where we have, 1. A charge given. 'I charge,' &c.
我们有以下内容：1. 给出的指示。'我指示'等等。

2. The parties charged, 'the daughters of Jerusalem.'
2. 被指控的当事人是“耶路撒冷的女儿们”。

3. The particular thing they are charged with, that is, if they find Christ, 'to tell him she is sick of love.'
他们被指控的特定事情，也就是，如果他们找到基督，“告诉他她对爱情感到厌倦。”

The parties charged, are 'the daughters of Jerusalem,' the daughters of the church, which is called Jerusalem, from some resemblances between Jerusalem and the church. Some few shall be touched, to give light to the point.
被指控的一方是“耶路撒冷的女儿”，即教会的女儿，教会因为与耶路撒冷有一些相似之处而被称为耶路撒冷。这里只会涉及到一些少数人，以便阐明这一点。

1. Jerusalem was a city compact in itself, as the Psalmist saith, Ps. 122:3, so is the church, the body of Christ.
耶路撒冷是一个自成一体的城市，正如诗篇所说，诗 122:3，教会也是如此，是基督的身体。

2. Jerusalem was chosen from all places of the world, to be the seat of God; so the church is the seat of Christ. He dwells there in the hearts of his children.
耶路撒冷被选中作为上帝的居所，而教会则是基督的居所。他住在他儿女的心中。

3. It is said of Jerusalem, they went up to Jerusalem, and down to Egypt, and other places: so the church is from above, Gal. 4:26. 'The way of wisdom is on high,' Prov. 15:24. Religion is upward. Grace, glory, and comfort come from above; and draw our minds up to have our conversation and our desires above.
据说耶路撒冷是这样说的，他们上耶路撒冷，下埃及，以及其他地方：所以教会来自上方，加拉太书 4:26。“智慧的道路在高处”，箴言 15:24。宗教是向上的。恩典、荣耀和安慰来自上方；并且吸引我们的心思，使我们的言行和欲望都在上方。

4. Jerusalem was 'the joy of the whole earth;' so the church of God, what were the world without it, but a company of incarnate devils?
耶路撒冷是“全地的喜乐”，所以上帝的教会，如果没有它，世界又有什么意义呢？不过是一群化身为魔鬼的人。

5. In Jerusalem, records were kept of the names of all the citizens there; so all the true citizens of the church, their names are written in the book of life in heaven, Heb. 12:23.
在耶路撒冷，记录着所有居民的姓名；所以所有真正的教会公民，他们的名字都写在天上的生命册上，希伯来书 12:23。

The daughters of Jerusalem therefore are the true members of the church that are both bred and fed in the church, 1 Peter 1:20; 1 Peter 2:2. Let us take a trial of ourselves, whether we be daughters of Jerusalem or no. That we may make this trial of ourselves.
耶路撒冷的女儿们是教会的真正成员，她们在教会中生长和滋养，彼得前书 1:20；彼得前书 2:2。让我们试试自己，看看我们是否是耶路撒冷的女儿。为了进行这个自我试验。

1. If we find freedom in our conscience from terrors and fears. If we find spiritual liberty and freedom to serve God, it is a sign that we are daughters of Jerusalem, because Jerusalem was free, Gal. 4:26.
如果我们在良心中找到了摆脱恐惧和恐惧的自由。如果我们找到了属灵的自由和侍奉上帝的自由，那就是我们是耶路撒冷的女儿的迹象，因为耶路撒冷是自由的，加拉太书 4:26。

2. Or if we mind things above, and things of the church. If we take to heart the cause of the truth, it is a sign we are true 'daughters of Jerusalem.' We know what the Psalmist saith, 'Let my right hand forget her cunning if I forget thee, O Jerusalem, if I do not prefer Jerusalem before my chief joy,' Ps. 138:5, 6. If the cause of the church go to our hearts; if we can joy in the church's joy, and mourn in the church's abasement and suffering, it is a sign we are true daughters of Jerusalem, and lively* members of the body of Christ. Otherwise, when we hear that the church goes down, and that the adverse part prevails, and we joy, it is a sign we are daughters of Babylon and not of Jerusalem.
或者，如果我们关心天上的事物和教会的事物。如果我们把真理的事业放在心上，这是我们是真正的“耶路撒冷的女儿”的标志。我们知道诗人所说的：“我若忘记你，耶路撒冷，情愿我的右手忘记技巧。情愿我的舌头贴住上膛，若不记念你，若不看耶路撒冷过于我所最喜乐的，”诗篇 138:5, 6。如果教会的事业触动我们的心灵；如果我们能在教会的喜乐中感到欢乐，在教会的卑微和受苦中感到悲伤，这是我们是真正的耶路撒冷的女儿，是基督的活跃肢体。否则，当我们听到教会衰落，对立的一方占上风时，我们感到欢喜，这是我们是巴比伦的女儿，而不是耶路撒冷的女儿。

Therefore let us ask our affections what we are, as Austin writes excellently in his book De Civitate Dei. 'Ask thy heart of what city thou art.'
因此，让我们像奥斯汀在他的著作《上帝之城》中所写的那样，问问我们的情感告诉我们我们是谁。"问问你的心，你属于哪个城市。"

But what saith the church to the daughters of Jerusalem? In the first place, 'I charge you.'
但是教会对耶路撒冷的女儿们说什么呢？首先，“我要求你们。”

It is a kind of admiration supplied thus: 'I charge you, as you love me your sister, as you love Christ, as you tender my case that am thus used, as you will make it good that you are daughters of Jerusalem and not of Babylon, 'tell my beloved, that I am sick of love.' It is a strong charge, a defective speech, which yields us this observation,
这是一种由此提供的钦佩：“我要求你，因为你爱我，爱我你的姐妹，爱基督，关心我这样被对待的情况，证明你们是耶路撒冷的女儿，而不是巴比伦的。”告诉我心爱的人，我因爱而生病。”这是一个强烈的要求，一种有缺陷的言辞，给我们带来了这个观察。

That true affections are serious in the things of God and of religion.
真正的情感在上帝和宗教的事物中是认真的。

She lays a weight upon them, 'I charge you, O daughters of Jerusalem.' True impressions have stong expressions. Therefore are we cold in matters of religion in our discourses; it is because we want these inward impressions. The church here was full, she could not contain herself, in regard of the largeness of her affections. 'I charge you, O daughters of Jerusalem,' &c.
她对她们施加了压力，“我嘱咐你们，耶路撒冷的女儿们。”真实的印象有强烈的表达。因此，在宗教事务上，我们在言辞中显得冷漠；这是因为我们缺乏内心的感受。这里的教堂很满，她无法控制自己，因为她的感情太过强烈。“我嘱咐你们，耶路撒冷的女儿们”，等等。

We may find the truth of grace in the heart, by the discoveries and expressions in the conversation in general.
我们可以通过对话中的发现和表达来找到宽恕的真相。

'I charge you, O daughters of Jerusalem, if you find my beloved, that ye tell him I am sick of love.'
我要求你们，耶路撒冷的女儿们，如果你们找到我的爱人，请告诉他我因爱而生病。

The church here speaks to others meaner than herself. She would have the church tell Christ, by prayer, the surest intelligencer, how she was used, how she languished, and was sick for him, and cannot be without him.
这里的教堂对比她自己更卑微的人说话。她希望教堂通过祈祷告诉基督，最可靠的情报员，她被如何对待，她如何苦苦渴望他，不能没有他。

Quest. Why did not the church tell Christ herself?
为什么教堂没有亲自告诉基督？

Ans. So she did as well as she could, but she desired the help of the church this way also. Sometimes it is so with the children of God that they cannot pray so well as they should, and as they would do; because the waters of the soul are so troubled, that they can do nothing but utter groans and sighs, especially in a state of desertion, as Hezekiah could but chatter, Isa. 38:14; and Moses could not utter a word at the Red Sea, though he did strive in his spirit, Ex. 14:15. In such cases they must be beholden to the help of others.
所以她尽力而为，但她也希望教会能以这种方式帮助她。有时候，上帝的子民不能像他们应该、愿意那样祷告，因为他们的灵魂如此困扰，以至于除了发出呻吟和叹息外，什么也做不了，尤其是在被遗弃的状态下，就像希西家只能喋喋不休一样（以赛亚书 38:14），摩西在红海时无法开口说话，尽管他在心灵上努力（出埃及记 14:15）。在这种情况下，他们必须依靠他人的帮助。

Sometimes a man is in body sick, as James saith, 'If any man be sick, let him send for the elders, and let them pray,' James 5:14. There may be such distemper of body and soul, that we are unfit to lay open our estate to our own content. It is oft so with the best of God's children; not that God doth not respect those broken sighs and desires, but they give not content to the soul. The poor palsy man in the gospel, not able to go himself, was carried on the shoulders of others, and let through the house to Christ, Mark 2:2, 3. Ofttimes we may be in such a palsy estate, that we cannot bring ourselves to Christ, but we must be content to be borne to him by others.
有时候一个人身体生病，正如雅各说的：“你们中间有病了的，他就该请教会的长老来，他们可以奉主的名用油抹他，为他祷告。”（雅各书 5:14）身心可能会有这样的不适，以至于我们无法满足自己的需求来表达自己的状况。这常常发生在神的儿女中，不是因为神不关心那些破碎的叹息和渴望，而是它们无法满足灵魂的需要。福音书中的瘫痪人无法自己行走，被别人抬到基督面前，经过房顶进去（马可福音 2:2,3）。我们常常处于这样的瘫痪状态，无法自己来到基督面前，只能满足于被别人抬到他面前。

'I charge you, O daughters of Jerusalem, that ye tell my beloved I am sick of love.'
我要求你们，耶路撒冷的女儿们，告诉我心爱的人，我对爱已感到厌倦。

Whence the point that I desire you would observe is,
我希望你注意的重点是，

That at such times as we find not our spirits enlarged from any cause outward and inward, to comfort and joy, then is a time to desire the prayers and help of others.
在我们的精神无法因任何外在或内在的原因而扩展，无法得到安慰和喜悦的时候，就是需要他人的祈祷和帮助的时候。

It is good to have a stock going everywhere; and those thrive the best that have most prayers made for them; have a stock going in every country. This is the happiness of the saints. To enforce this instruction, to desire the prayers of others, we must discover, that there is a wondrous force in the prayers of Christians one for another. It is more than a compliment. Would it were so!
到处都有股票是好的；而那些得到最多祈祷的人最为繁荣；在每个国家都有股票。这是圣徒的幸福。为了强调这个教导，为了希望别人的祈祷，我们必须发现，基督徒之间的祈祷有着奇妙的力量。这不仅仅是一种恭维。但愿如此！

The great apostle Paul, see how he desires the Romans, that they would strive and contend with God after a holy violence, by their joint prayers for him, Rom. 15:30; so he desires the Thessalonians that they would pray for him, 'that he might be delivered from unreasonable men,' 2 Thes. 3:2. It is usual with him to say, 'Pray, pray,' and for us too; for such are gracious in the court of heaven. Despise none in this case. A true, downright, experienced Christian's prayers are of much esteem with God. Our blessed Saviour himself, when he was to go into the garden, though his poor disciples were sleepy, and very untoward, yet he would have their society and prayers, Mat. 26:38 (k).
伟大的使徒保罗，看他如何渴望罗马人，希望他们为他与上帝争战，通过共同的祈祷，罗马书 15:30；他也希望帖撒罗尼迦人为他祈祷，“使他脱离那不顺从之人”，帖撒罗尼迦后书 3:2。他经常说，“祈祷，祈祷”，对我们也是如此；因为这样的人在天堂的宫廷中是蒙恩的。在这种情况下，不要轻视任何人。一个真正、彻底、经验丰富的基督徒的祈祷在上帝面前是非常受重视的。我们的救主耶稣自己，在他要进入园子时，虽然他的贫穷门徒们困倦不堪，态度也不好，但他仍然希望他们陪伴和祈祷，马太福音 26:38（k）。

'I charge you, O daughters of Jerusalem, if you find my beloved, that ye tell him I am sick of love.'
我要求你们，耶路撒冷的女儿们，如果你们找到我的爱人，请告诉他我因爱而生病。

To speak a little of the matter of the charge, 'I am sick of love.' I love him, because I have found former comfort, strength, and sweetness from him, that I cannot be without him. To be love-sick, then, in the presence of the church, is to have strong affections to Christ; from which comes wondrous disquietness of spirit in his absence. Here is somewhat good, and somewhat ill. This is first her virtue, that she did fervently love. This was her infirmity, that she was so much distempered with her present want. These two breed this sickness of love. Whence we observe,
说一点关于这项指控的事情，“我对爱情感到厌倦。”我爱他，因为我从他那里找到了以前的安慰、力量和甜蜜，我离不开他。在教堂的面前，感到爱情的病痛，意味着对基督有强烈的感情；由此而来的是在他不在身边时的不安。这里有一些好的东西，也有一些坏的东西。首先，她的美德是她热烈地爱着。她的弱点是她对目前的缺乏感到如此不安。这两者造成了她对爱情的病痛。因此，我们观察到

Where the thing loved is not present, answerable to the desires of the soul that loves, there follows disquiet and distemper of affections. That is here termined* sickness of love.
当所爱之物不在场，无法满足爱之灵魂的欲望时，随之而来的是不安和情感的紊乱。这就是所谓的爱的病症。

The reason hereof is, natural contentment is in union with the thing loved. The more excellent the thing is that is loved, the more contentment there is in communion with it; and where it is in any degree or measure hindered, there is disquiet. Answerable to the contentment in enjoying, is the grief, sorrow, and sickness in parting. The happiness of the church consisting in society with Christ, therefore it is her misery and sickness to be deprived of him, not to enjoy him whom her soul so dearly loveth. There are few in the world sick of this disease. I would there were more sick of the love of Christ. There are many that surfeit rather of fulness, who think we have too much of this manna, of this preaching, of this gospel. There is too much of this knowledge of the ordinances. These are not sick of love.
原因在于，自然的满足感与所爱之物相结合。所爱之物越优秀，与之交流时的满足感就越强；而当满足感在某种程度上受到阻碍时，就会产生不安。与享受时的满足感相对应的是分离时的悲伤、忧愁和痛苦。教会的幸福在于与基督的交往，因此，她失去了与基督的交往，无法享受她的灵魂如此深爱的人，这就是她的悲惨和病痛。世界上患有这种疾病的人很少。但愿更多人患上对基督的爱的病。有许多人过于饱食，认为我们对这种吗哪、对这种传道、对这种福音太过分了。这些人并不是因为爱而生病。

Use. Make a use, therefore, of trial, whether we be in the state of the church or no, by valuing and prizing the presence of Christ in his ordinances, the word and sacraments.
使用。因此，无论我们是否处于教会的状态，都要利用试炼，通过珍视和重视基督在他的圣礼和圣言中的存在。

There are many fond sicknesses in the world. There is Amnon's sickness, that was sick of love for his sister Tamar, 2 Sam. 13:2; his countenance discovered it. And Ahab, he is sick in desiring his neighbour's vineyard, 1 Kings 21:1, seq. You have many strange sicknesses. Many sick with fires kindled from the flesh, from hell, but few sick of this sickness here spoken of.
世界上有许多令人怀念的疾病。有阿姆农的病，他因为对妹妹他玛尔的爱而生病，撒母耳记下 13:2；他的表情透露了这一点。还有亚哈，他渴望邻居的葡萄园，列王纪上 21:1 等。你们有许多奇怪的疾病。许多人因为来自肉体和地狱的火焰而生病，但很少有人患上这种所说的疾病。

1. If we find ourselves carried to Christ, to run in that stream as strong as the affections of those that are distempered with sickness of the love of other things, it will discover to us whether we be truly love-sick or not.
如果我们发现自己被带到基督面前，像那些因为对其他事物的病态爱而热情高涨的人一样奔跑在这条河流中，它将向我们揭示我们是否真正患有爱病。

2. Take a man that is sick for any earthly thing, whether of Ahab's or Amnon's sickness, or of anything, take it as you will, that which the soul is sick of in love, it thinks of daily. It dreams of it in the night. What do our souls therefore think of? What do our meditations run after? When we are in our advised and best thoughts, what do we most think of? If of Christ, of the state of the church here, of grace and glory, all is well. What makes us, in the midst of all worldly discontentments, to think all dung and dross in comparison of Christ, but this sickness of love to Christ. If our love be in such a degree as it makes us sick of it, it makes us not to hear what we hear, not to see what we see, not to regard what is present. The soul is in a kind of ecstasy; it is carried so strongly, and taken up with things of heaven. It is deaded to other things, when our eyes are no more led with vanity than if we had none, and the flesh is so mortified as if we were dead men, by reason of the strength of our affections that run another way, to better things which are above.
2. 一个人若因任何尘世之物而生病，无论是亚哈伯的病还是亚摩尼的病，或者其他什么病，无论你如何理解，灵魂因爱而生病的东西，它每天都在思考。它在夜晚梦见它。那么我们的灵魂会思考什么呢？我们的思考会追求什么？当我们在深思熟虑和最好的思考中，我们最常思考的是什么？如果是基督，是这里教会的状态，是恩典和荣耀，那就一切都好。是什么让我们在所有世俗的不满中，将一切与基督相比都视为粪土和渣滓呢？正是对基督的爱使我们生病。如果我们的爱达到了这种程度，使我们对它感到厌倦，那么我们就不再听到我们听到的，不再看到我们看到的，不再关注当前的事物。灵魂处于一种恍惚状态；它被强烈地带走，并专注于天上的事物。它对其他事物已经死心，当我们的眼睛不再被虚荣所引导，就像我们没有眼睛一样，而肉体也因我们对更好的事物的情感而如同死人一样被抑制，这些事物在上面。

3. Thus we see it is in love. Talk with a man that is in any heat of affections, you talk with one that is not at home, you talk with one absent. The soul is more where it loves than where it dwells. Surely where love is in any strength it draws up the soul, so that a man ofttimes, in his calling and ordinary employments, doth not heed them, but passeth through the world as a man at random. He regards not the things of the world; for Christ is gotten into his heart, and draws all the affections to himself. Where the affection of love is strong, it cares not what it suffers for the party loved, nay, it glories in it. As it is said of the disciples, when they were whipped and scourged for preaching the gospel, it was a matter of glory to them, Acts 5:41. It is not labour, but favour. It is not labour and vexation, but favour that is taken, where love is to the party loved. Where the love of Christ is, which was here in the church, labour is no labour, suffering is no suffering, trouble is no trouble.
因此，我们看到这是出于爱。与一个热情激动的人交谈，你实际上是在与一个不在家的人交谈，你是在与一个缺席的人交谈。灵魂更多地在它所爱的地方，而不是它所居住的地方。当爱情强烈时，它会吸引灵魂，以至于一个人常常在他的工作和日常事务中不加注意，像一个漫无目的的人穿越世界。他不关心世界的事物；因为基督已经进入他的心中，并将所有的感情都吸引到自己身上。当爱的感情强烈时，它不在乎为所爱的人所受的苦，甚至为此而自豪。正如有关门徒的记载，当他们因传讲福音而受到鞭打和鞭挞时，这对他们来说是一种荣耀的事情（使徒行传 5:41）。这不是劳苦，而是恩宠。当爱存在于所爱的一方时，不是劳苦和烦恼，而是恩宠。在这里，基督的爱存在于教会中，劳苦不再是劳苦，受苦不再是受苦，困扰不再是困扰。

4. Again, it is the property of the party that is sick of this disease, to take little contentment in other things. Tell a covetous worldling that is in love with the world a discourse of learning, what cares he for learning? Tell him of a good bargain, of a matter of gain, and he will hearken to that. So it is with the soul that hath felt the love of Christ shed abroad in his heart. Tell him of the world, especially if he want* that which he desires, the peace and strength that he found from Christ in former times, he relisheth not your discourse.
再次，厌倦这种疾病的一方，对其他事物感到少许满足，这是他的特性。告诉一个贪婪的世俗之人一个学问的演讲，他对学问有何兴趣？告诉他一个好的交易，一个利益的事情，他会倾听。对于那些心中感受到基督的爱的灵魂也是如此。告诉他世俗的事物，尤其是如果他渴望的东西，即他从基督那里在过去时期找到的平安和力量，他不会喜欢你的演讲。

Labour we, therefore, every day more and more to have larger and larger affections to Christ. The soul that loves Christ, the nearer to Christ the more joyful it is; when he thinks of those mutual embracings, when Christ and his soul shall meet together there. This happiness is there, where the soul enjoys the thing loved; but that is not here, but in heaven. Therefore, in the mean time, with joy he thankfully frequents the places where Christ is present in the word and sacrament. And, that we may come to have this affection, let us see what our souls are without him; mere dungeons of darkness and confusion, nothing coming from us that is good. This will breed love to the ordinances; and then we shall relish Christ both in the word and sacrament. For he is food for the hungry soul, and requires nothing of us but good appetites; and this will make us desire his love and presence.
因此，我们每天都要更加努力地培养对基督的深厚感情。爱基督的灵魂，离基督越近就越快乐；当他想到那些相互拥抱的时刻，当基督和他的灵魂在那里相遇。这种幸福存在于灵魂享受所爱之物的地方；但这并不在此地，而是在天堂。因此，在此期间，他欣然前往基督在道和圣礼中出现的地方。为了拥有这种感情，让我们看看没有基督我们的灵魂是什么样子；只是黑暗和混乱的地牢，没有任何好的东西从我们身上产生。这将培养对圣礼的爱；然后我们将在道和圣礼中品味到基督。因为他是饥饿灵魂的食物，只需要我们有好的胃口；这将使我们渴望他的爱和同在。

THE THIRTEENTH SERMON
第十三篇布道词

I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him I am sick of love. What is thy beloved more than another beloved, O thou fairest among women? &c.—CANT. 5:8, 9.
我嘱咐你们，耶路撒冷的女子们，如果你们找到我的爱人，请告诉他我因爱而生病。你的爱人与其他爱人相比，有何特别之处，你这位最美丽的女子？等等。-雅歌 5:8, 9。

THE soul, as it is of an immortal substance, so in the right and true temper thereof, [it] aspireth towards immortality, unless when it is clouded and overpressed with that 'which presseth downwards, and the sin which hangeth so fast on,' as the apostle speaks, Heb. 12:1,* which is the reason of those many and diverse tossings and turmoilings of the enlightened soul, now up, now down, now running amain homewards, and now again sluggish, idle, and lazy; until roused up by extraordinary means, it puts on again. As the fire mounteth upwards unto its proper place, and as the needle still trembleth till it stand at the north; so the soul, once inflamed with an heavenly fire, and acquainted with her first original, cannot be at rest until it find itself in that comfortable way which certainly leads homewards. An instance whereof we have in the church here, who, having lost her sweet communion with Christ, and so paid dearly for her former neglect and slighting his kind invitations, as being troubled, restless in mind, 'beaten and wounded by the watchmen,' bereft of her veil, &c. Yet this heavenly fire of the blessed Spirit, this 'water of life,' John 4:10, so restlessly springing in her, makes her sickness of love and ardent desire after Christ to be such, that she cannot contain herself, but breaks forth in this passionate charge and request—
灵魂，作为不朽的物质，因此在正确和真实的状态下，渴望着永生，除非被那些“压迫向下的东西和罪恶所压迫，正如使徒在希伯来书 12:1 中所说的那样，这就是启示灵魂经历的许多不同的动荡和混乱，时而上升，时而下降，时而全力向家奔跑，时而又懒散、懒惰；直到被特殊的手段唤醒，它才重新振作起来。就像火升向它的正常位置一样，指针在指向北方之前仍然颤动；灵魂一旦被天上的火焰点燃，并认识到它的最初起源，就无法安息，直到它找到那条确实引领回家的舒适之路。我们在这里的教会就是一个例子，她失去了与基督的甜蜜交流，因此为她以前的忽视和轻视他亲切邀请而付出了代价，心烦意乱，“被守望者打击和伤害”，失去了她的面纱等等。然而，这位受福的圣灵的天上之火，这位“生命的水”，约翰福音 4:10，在她内心不断涌动，使她对基督的爱病和炽热的渴望如此之强烈，以至于她无法自持，只能情不自禁地发出这样的激情呼吁和请求-

'I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him I am sick of love.'
我要求你们，耶路撒冷的女儿们，如果你们找到我的爱人，请告诉他我因爱而生病。

Thus we may see that the way to heaven is full of changes. The strength of corruption overclouds many times, and damps our joys. How many several tempers hath the church been in! Sometimes she is all compounded of joy, vehemently desiring kisses of her best beloved. She holds her beloved fast, and will not let him go; and sometimes, again, she is gone, hath lost her beloved, is in a sea of troubles, seeks and cannot find him, becomes sluggish, negligent, overtaken with self-love, after which when she hath smarted for her omissions, as here again, she is all a-fire after Christ, as we say, no ground will hold her, away she flies after him, and is restless until she find him. Where by the way we see, that permanency and stability is for the life to come; here our portion is to expect changes, storms, and tempests. Therefore they must not be strange to particular persons, since it is the portion of the whole church, which thus by sufferings and conformity to the head, 2 Cor. 4:17, 18, must enter into glory, while God makes his power perfect in our weakness, 2 Cor. 12:9, overcomes Satan by unlikely means, and so gets himself the glory, even out of our greatest infirmities, temptations, and abasements.
因此，我们可以看到通往天堂的道路充满变化。腐败的力量经常笼罩着我们，使我们的喜悦消失。教会曾经有过多种不同的情绪！有时她完全由喜悦构成，热切地渴望与她最爱的人亲吻。她紧紧抓住她所爱的人，不愿放手；而有时，她又离开了，失去了她所爱的人，陷入了困境之中，寻找却找不到他，变得懒散、疏忽，被自我所追求，之后当她为自己的过失付出代价时，又再次对基督燃起了热情，就像我们所说的，没有任何东西能阻止她，她飞快地追随着他，直到找到他为止。在这里我们可以看到，持久和稳定是为了来世；在这里，我们的份额是期待变化、风暴和暴风雨。因此，他们对个别人来说不应该感到陌生，因为这是整个教会的份额，通过受苦和与元首的一致，哥林多后书 4:17,18，必须进入荣耀，而上帝在我们的软弱中使他的能力完美无缺。 12:9，通过不太可能的方式战胜了撒旦，因此从我们最大的软弱、诱惑和卑微中获得了荣耀。

But God, though he make all things work for good unto his children, Rom. 8:28, even the devil, sin, and death, desertions, afflictions and all; yet we must be warned hereby not to tempt God, by neglecting the means appointed for our comfortable passage, but open to Christ when he knocks, embrace him joyfully in his ordinances, and let our hearts fly open unto him. For though, through his mercy, our wounds be cured, yet who would be wounded to try such dangerous experiments, as here befell the church in her desertions, for her sluggish negligence, deadness, and self-love?
但是上帝，尽管他使一切事情对他的子民都起作用，罗马书 8:28，甚至包括魔鬼、罪恶、死亡、背离、痛苦和一切；然而，我们必须通过这个被警告，不要试探上帝，通过忽视为我们舒适过渡而指定的手段，而是在基督敲门时敞开大门，欢欢喜喜地接纳他在他的仪式中，并让我们的心向他敞开。因为虽然通过他的怜悯，我们的伤口得到了治愈，但是谁愿意受伤来尝试这样危险的实验，就像教会在她的背离中所遭遇的那样，因为她的懒散、死气沉沉和自我爱？

So that we see there is nothing gotten by favouring ourselves in carnal liberty, security, or by yielding to the flesh. The church stood upon terms with Christ when he would have come in to her; but what ensued hereupon? She fell into a grievous desertion, and not only so, but finds very hard usage abroad, all which she might have prevented by watchfulness, carefulness, and opening to Christ knocking. It is a spiritual error, to which we are all prone, to think that much is gained by favouring ourselves, but we shall find it otherwise. See here, again, that God will bear with nothing, though in his own, but he will sharply punish them even for omissions, and that not only with desertion, but sometimes they shall meet with oppositions in the world.
所以我们看到，在肉体的自由、安全或屈服于肉体方面，我们没有得到任何好处。当基督要进入教会时，教会与基督保持了一种条件；但此后发生了什么？她陷入了严重的荒凉，不仅如此，她在外面也受到了非常艰难的对待，而这一切她本可以通过警惕、小心和向基督敲门来防止。这是一种属灵的错误，我们都容易犯，认为通过偏袒自己可以获得很多好处，但我们会发现情况并非如此。再次看到，上帝对任何事情都不会容忍，即使是对自己的人，他也会严厉惩罚他们，即使是因为疏忽而不仅仅是荒凉，有时他们还会在世界上遇到阻力。

David cannot scape with a proud thought in numbering of the people, but he must smart for it, and his people also, 2 Sam. 24:1. God is wondrous careful of his children to correct them, when he lets strangers alone, Amos 3:2. It is a sign of love, when he is at this cost with us. And it should tie us to be careful of our behaviour, not to presume upon God's indulgence; for the nearer we are to him, the more careful he is over us: 'He will be sanctified in all that come near him,' Lev. 10:3. We see the Corinthians, because they come unreverently to the Lord's table, though otherwise they were holy men, 'some of them are sick, some weak, others sleep, that they might not be condemned with the world,' 1 Cor. 11:30.
大卫在统计人口时，不能自负，否则他必须为此付出代价，他的人民也是如此，撒母耳记下 24:1。当神不管外人时，他对他的子民非常关心，以纠正他们，阿摩司书 3:2。当他为我们付出代价时，这是爱的表现。这应该使我们谨慎自己的行为，不要对神的宽容妄自尊大；因为我们离他越近，他就越关心我们：“在亲近我的人中，我要显为圣。”利未记 10:3。我们看到哥林多人因为不敬虔地来到主的筵席，虽然他们在其他方面是圣洁的人，“他们中间有人患病，有人软弱，有人睡觉，免得他们和世人一同受审判。”哥林多前书 11:30。

Let none, therefore, think the profession of religion to imply an immunity, but rather a straighter* bond; for 'judgment begins at the house of God,' 1 Pet. 4:17. Whatsoever he suffers abroad, he will not suffer disorders in his own house, as the prophet says, 'You only have I known of all the families of the earth, therefore you shall not go unpunished,' Amos 3:2. The church is near him, his spouse whom he loveth, and therefore he will correct her, not enduring any abatement, or decay of the first love in her. And for this very cause he threateneth the church of Ephesus, 'to remove her candlestick,' Rev. 2:5.
因此，让没有人认为宗教的信仰意味着免于惩罚，而是更加严格的约束；因为“审判要从神的家起首”，彼得前书 4:17。无论他在外面受到什么苦难，他都不会容忍自己家中的混乱，正如先知所说：“地上的万族中，我只认识你们，所以我必追讨你们的罪孽”，阿摩司书 3:2。教会离他很近，她是他所爱的妻子，因此他会纠正她，不容忍她初爱的减退或衰退。正因为这个原因，他威胁了以弗所教会，“要把她的灯台从原处挪去”，启示录 2:5。

To proceed. The poor church here is not discouraged, but discovers and empties herself to the daughters of Jerusalem. As it is the nature of culinary fire, not only to mount upwards, but also to bewray itself by light and heat, so of this heavenly fire, when it is once kindled from above, not only to aspire in its motion, but to discover itself, in affecting others with its qualities. It could not contain itself here in the church, but that she must go to the daughters of Jerusalem. 'I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him that I am sick of love.' Therefore they may doubt that they have not this heavenly fire kindled in them, that express it not seriously; for of all affections, it will not be concealed. David wonders at his own love: 'Oh, how I love thy law! Oh, how amiable are thy tabernacles!' Ps. 119:97.
继续前进。这里的贫穷教堂并没有气馁，而是向耶路撒冷的女儿们展示并倾诉自己。正如烹饪用火的本质不仅是向上升腾，而且通过光和热来显露自己一样，这种天上的火一旦从上面点燃，不仅在运动中向上升腾，而且通过影响他人来展示自己的特性。它在教堂里无法自持，所以她必须去找耶路撒冷的女儿们。“我嘱咐你们，耶路撒冷的女儿们，如果你们遇见我的爱人，告诉他我因爱而生病。”因此，他们可能怀疑自己没有点燃这种天上的火，因为他们没有认真地表达出来；因为在所有的感情中，它都不会隐藏起来。大卫对自己的爱感到惊讶：“哦，我是多么爱你的律法！哦，你的帐幕是多么可爱！”（诗篇 119:97）

Again, we see here, that where the soul is sick of love, it stands not upon any terms, but it humbleth and abaseth itself. We say that affection stands not with majesty. Therefore Christ's love to us moved him to abase himself in taking our nature, that he might be one with us. Love stood not upon terms of greatness. We see the church goes to those that were meaner proficients in religion than herself, to pour out her spirit to them, 'to the daughters of Jerusalem.' She abaseth herself to any service, 1 Thess. 2:3. Love endureth all things, 1 Cor. 13:7, anything to attain to the thing loved; as we see Hamor the son of Shechem, he would endure painful circumcision for the love he bore to Dinah, Gen. 34:24. So, Acts 5:41, it is said they went away rejoicing, after they were whipped, because they loved Christ. The spirit of love made them rejoice, when they were most disgracefully used.
再次，我们在这里看到，当灵魂因爱而病患时，它不会坚持任何条件，而是谦卑自己。我们说，感情与威严不相容。因此，基督对我们的爱促使他降卑自己，接受我们的本性，以便与我们成为一体。爱不在乎伟大的条件。我们看到教会去找那些在宗教方面比她自己差的人，向他们倾注她的灵魂，“向耶路撒冷的众女子”。她降卑自己为任何服务，帖撒罗尼迦前书 2:3。爱忍受一切，哥林多前书 13:7，为了得到所爱之物，愿意忍受一切；正如我们所见，示剑的儿子哈摩为了对底拿的爱而愿意忍受痛苦的割礼，创世记 34:24。所以，使徒行传 5:41 说，他们被鞭打后离开时欢喜，因为他们爱基督。爱的精神使他们在受到最大的侮辱时欢喜。

Sometimes where this affection of heavenly love is prevalent, so that a man is sick of it, the distempers thereof redounds to the body, and reflects upon that, as we see in David: 'That his moisture became as the drought of summer,' Ps. 32:4; because there is a marriage and a sympathy between the soul and the body, wherein the excessive affections of the one redound and reflect upon the other.
有时，当这种天上的爱的感情占据主导地位时，以至于一个人对此感到厌恶，它的不适会传到身体上，并对其产生反应，正如我们在大卫身上看到的：“我的骨头因你的责罚而消耗，因我终日哀痛而枯干，”诗篇 32:4；因为灵魂和身体之间存在着婚姻和共鸣，其中一方的过度情感会传到另一方并对其产生反应。

'Tell him that I am sick of love.' Here is a sickness, but not unto death, but unto life; a sickness that never ends but in comfort and satisfaction. Blessed are those that hunger and thirst after Christ, they shall be satisfied, Mat. 5:6, as we shall see afterwards more at large.
告诉他我对爱已经厌倦了。这是一种疾病，但不是致命的，而是致生命的；一种永远不会结束，只会带来安慰和满足的疾病。渴慕基督的人是有福的，他们必得满足，如马太福音 5:6 所说，我们以后会更详细地看到。

Knowledge gives not the denomination, for we may know ill and be good, and we may know good and be evil; but it is the affection of the soul which cleaves to the things known. The truth of our love is that gives the denomination of a state to be good or ill. Love is the weight and wing of the soul, which carries it where it goes; which, if it carry us to earth, we are base and earthly; if to heaven, heavenly. We should have especial care how we fix this affection; for thereafter as it is, even so is our condition. 'Ask thy love of what city thou art, whether of Jerusalem or Babylon,' as Austin saith. Now the daughters of Jerusalem reply unto the church, wondering at her earnestness,
知识并不能决定身份，因为我们可能知道坏事却是善良的，也可能知道好事却是邪恶的；而是灵魂对所知事物的情感才决定了身份。我们的爱的真实性决定了我们是善还是恶。爱是灵魂的重量和翅膀，它将我们带到哪里；如果它把我们带到地面，我们就是卑贱和俗世的；如果把我们带到天堂，我们就是神圣的。我们应该特别注意如何确定这种情感；因为它的样子决定了我们的状态。正如奥斯汀所说：“问问你的爱，你是属于哪个城市的，是耶路撒冷还是巴比伦。”现在，耶路撒冷的女儿们回答教会，对她的热情感到惊讶，

'What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?'
你的爱人与其他爱人相比有何不同，噢，你在众女子中最美丽的人？你的爱人与其他爱人相比有何不同，以至于你如此责备我们？

Instead of giving satisfaction to her, they reply with asking new questions, 'What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved,' &c. Wherein ye have a doubling of the question, to shew the seriousness of it. Of this their answer there are two parts.
而不是满足她，他们回答并提出新问题：“你的爱人与其他爱人相比有何不同，噢，你在妇女中最美丽的人？你的爱人是什么，等等。”在这个问题中，你们有一个问题的重复，以显示其严肃性。关于他们的回答，有两个部分。

1. A loving and sweet compellation, 'O thou fairest among women.'
你是最美丽的女人，一个充满爱意和甜蜜的称呼。

2. The question doubled, 'What is thy beloved more than another beloved?' And again, 'What is thy beloved,' &c., 'that thou dost so charge us?' As if they should say, 'Thou layest a serious charge upon us; therefore there is some great matter surely in thy beloved that thou makest such inquiry after him.' Thus the weaker Christians being stirred up by the example of the stronger, they make this question, and are thus inquisitive. But to speak of them in their order.
问题加倍了，“你的爱人与其他爱人相比有何不同？”再次，“你的爱人是谁，你为何如此责问我们？”仿佛他们要说，“你对我们提出了严肃的指控；因此，你的爱人肯定有重要的事情，你如此追问他。”因此，较弱的基督徒受到较强者的激励，提出了这个问题，并对此感到好奇。但按顺序来说，我们来谈谈他们。

'O thou fairest among women.' Here is the compellation. The church is the fairest among women in the judgment of Christ. So he calls her, 'O thou fairest among women,' Cant. 1:8; and here the fellow-members of the church term her so too; fair, and the fairest, incomparably fair.
“噢，你在妇女中最美丽。”这是称呼。在基督的判断中，教会是妇女中最美丽的。所以他称她为“噢，你在妇女中最美丽”，《雅歌》1:8；这里教会的成员也称她为如此；美丽，最美丽，无与伦比的美丽。

Quest. But how cometh she to be thus fair?
但她为何如此美丽？

Ans. 1. It is in regard that she is clothed with Christ's robes. There is a woman mentioned clothed with the sun, Rev. 12:1. We were all ennobled with the image of God at the first, but after we had sinned we were bereft of that image. Therefore now all our beauty must be clothing, which is not natural to man, but artificial; fetched from other things. Our beauty now is borrowed. It is not connatural with us. The beauty of the church now comes from the Head of the church, Christ. She shines in the beams of her husband, not only in justification, but in sanctification also.
答案 1：她被基督的衣袍所覆盖，这是关键。启示录 12:1 中提到了一个被太阳所衣的女人。我们一开始都被赋予了上帝的形象，但在我们犯罪之后，我们失去了那个形象。因此，我们现在的美丽必须来自衣物，这对人类来说并不是自然的，而是人为的；从其他事物中获取。我们现在的美丽是借来的。它与我们并非同质。教会的美丽现在来自教会的头，基督。她在丈夫的光辉中闪耀，不仅在称义上，也在成圣上。

2. The church is lovely and fair again, as from Christ's imputative righteousness, so from his righteousness inherent in her, the graces she hath from him. For of him we receive grace for grace. There is never a grace but it is beautiful and fair; for what is grace but the beams of Christ, the Sun of righteousness? So that all must be fair that comes from the first fair, all beautiful that comes from the first beauty.
教堂再次变得可爱而美丽，既因为基督的归因义，也因为她内在的义，即她从基督那里得到的恩典。因为我们从他那里领受了恩典，恩典加倍。没有一种恩典不是美丽而公正的；因为恩典不就是基督的光辉，公义之日的太阳吗？所以一切来自第一美的东西都必然美丽，一切来自第一美的东西都必然美丽。

This beauty of grace, whereby it makes the church so fair, springs from these grounds.
这种优雅之美，使教堂如此美丽，源自这些基础。

First. In that it is from a divine principle and original. It is not basely bred, but from heaven. And therefore it raiseth the soul above nature, and makes the subjects wherein it is as far surpass all other men, as men do beasts.
首先，它源自神圣的原则和起源。它并非卑贱的血统，而是来自天堂。因此，它能提升灵魂超越自然，使拥有它的人在各个领域中远远超越其他人，就像人类超越了野兽一样。

Secondly. In regard of the continuance, it is everlasting, and makes us continue for ever. 'All flesh is grass, and as the flower of grass,' saith the prophet, Isa. 40:6; and it is repeated in the New Testament in divers places. All worldly excellency is as the flower of grass. 'The grass withereth and the flower fadeth, but the word of the Lord (that is, the grace that is imprinted in the soul by the Spirit with the word), that abideth for ever,' 1 Pet. 1:24, and makes us abide likewise.
其次，就持续性而言，它是永恒的，使我们永远持续下去。先知以赛亚说：“凡有血气的都像草，他的美容都像草上的花。”（以赛亚书 40:6），并在新约中多处重复。世间的一切卓越都像草上的花。草必枯干，花必凋谢，但主的话（也就是圣灵通过话语在灵魂中印刻的恩典）却永存不变，（彼得前书 1:24），并使我们也同样持续下去。

Use 1. From this fairness of the church, let us take occasion to contemplate of the excellency of Christ that puts this lustre of beauty upon the church. Moses married a woman that was not beautiful, but could not alter the complexion and condition of his spouse. But Christ doth. He takes us wallowing in our blood, deformed and defiled. He is such a husband as can put into his church his own disposition, and transform her into his own proportion. He is such a head as can quicken his members; such a root as instils life into all his branches; such a foundation as makes us living stones. There is a virtue and power in this husband above all.
使用 1. 从教会的公正中，让我们有机会思考基督的卓越之处，这使得教会闪耀着美丽的光辉。摩西娶了一个不美丽的女人，但不能改变他妻子的面貌和状况。但基督可以。他接纳我们在血泊中打滚，残缺和污秽。他是一个丈夫，可以将自己的性情赋予他的教会，并将她转化为自己的样子。他是一个能使他的肢体复活的头；一个能给他的枝条注入生命的根；一个能使我们成为活石的基石。这位丈夫拥有超越一切的力量和能力。

Obj. But she is black.
但是她是黑人。

Ans. She is so, indeed, and she confesseth herself to be so. 'I am black, but comely,' Cant. 1:5. (1.) Black in regard of the afflictions and persecutions of others she meets with in this world.
她确实如此，并且她承认自己是如此。《雅歌》1:5：“我虽然黑，却是秀美的。”（1）她在这个世界上遭遇到他人的苦难和迫害，因此变得黑暗。

(2.) Black, again, in regard of scandals; for the devil hates the church more than all societies in the world. Therefore, in the society of the church there are often more scandals than in other people; as the apostle tells the Corinthians there was incest amongst them, the like was not among the heathen, 1 Cor. 5:1.
（2）再次，黑暗与丑闻有关；因为魔鬼比世界上所有的团体都更憎恨教会。因此，在教会中，丑闻往往比其他人更多；正如使徒告诉哥林多人，他们中间发生了乱伦的事情，异教徒中没有这样的事情，哥林多前书 5:1。

(3.) She is black through the envy of the world, that looks more at the church's faults than virtues.
她因为世人更多地关注教会的缺点而变得愤怒，所以她变得黑暗。

(4.) The church is black and unlovely, nothing differing from others, in regard of God's outward dealing. 'All falls alike to all,' Eccles. 9:2. They are sick and deformed. They have all things outwardly whatsoever in common with others. 重试    错误原因

(5.) Lastly and principally, she is black, in respect of her infirmities and weaknesses; subject to weakness and passions, as other men. The beauty of the church is inward, and undiscerned to the carnal eye altogether. The Scribes and Pharisees see no virtue in Christ himself. It is said, 'that he came among his own, and his own could not discern of him: the darkness could not comprehend that light,' John 1:5, 11. Now, as it was with Christ, so it is much more with the church. Let this, then, be the use of it.
最后，主要的是，她是黑人，因为她的弱点和缺点；像其他人一样，她也容易受到弱点和激情的影响。教会的美丽是内在的，对肉眼完全无法辨别。文士和法利赛人看不到基督自己的美德。据说，“他来到自己的人中，自己的人却不认识他：黑暗不能理解那光”，约翰福音 1:5, 11。现在，正如基督一样，教会更是如此。因此，让我们从中得到这样的启示。

Use 2. Oppose this state of the church to the false judgment of the world. They see all black, and nothing else that is good. Christ sees that which is black, too; but then his Spirit in them (together with the sight of their blackness) seeth their beauty, too. 'I am black, but comely,' &c. Be not discouraged, therefore, at the censure of the world. Blind men cannot judge of colours. It is said of Christ, 'he had no form or beauty in him, when we shall see him,' Isa. 53:2. (1.) Not in outward glory, nor (2.) in the view of the world. If we be, therefore, thought to be black, we are no otherwise thought of than the church and Christ hath been before us.
使用 2. 反对教会的这种状态与世界的错误判断相对立。他们只看到黑暗，而看不到其他好的东西。基督也看到黑暗，但他的灵（连同看到他们的黑暗）也看到他们的美丽。'我虽然黑，却是秀美'等等。因此，不要因为世界的批评而气馁。盲人无法判断颜色。有关基督的话说，'他没有什么形象或美丽，我们看见他的时候'，以赛亚书 53:2。（1）不是外在的荣耀，也不是（2）在世界的眼中。因此，如果我们被认为是黑的，那么我们被认为与教会和基督之前的情况没有什么不同。

Use 3. Again, let us make this use of it against Satan in the time of temptation. Doth Christ think us fair for the good we have? Doth he not altogether value us by our ill? and shall we believe Satan, who joins with the distempers of melancholy or weakness we are in (which he useth as a weapon against the soul), to make us think otherwise? 'Satan is not only a murderer, but a liar from the beginning,' John 8:44. We must not believe an enemy and a liar withal. But consider how Christ and the church judgeth, that have better discerning. And let us beware we be not Satans* to ourselves; for if there were no devil, yet in the time of temptation and desertion we are subject to discouragement, to give false witness against ourselves. We are apt to look on the dark side of the cloud. The cloud that went before the Israelites had a double aspect, one dark, the other light, Exod. 14:20. In temptation we look on the dark side of the soul, and are witty in pleading against ourselves. Oh, but consider what Christ judgeth of us, 'O! thou fairest among women;' and what those about us that are learned, who can read our evidences better than we ourselves, do judge of us. Let us trust the judgment of others in time of temptation more than our own.
再次使用它，让我们在诱惑的时候用它来对抗撒旦。基督是否因为我们的善行而认为我们美丽？他难道不是完全根据我们的恶行来评价我们吗？我们应该相信撒旦吗？他与我们的忧郁或脆弱状况结合在一起（他将其作为对抗灵魂的武器），让我们产生不同的想法？约翰福音 8:44 说：“撒旦不但是杀人的，而且是说谎的。”我们不能相信一个敌人和说谎者。但要考虑基督和教会的判断，他们有更好的洞察力。让我们小心，不要成为自己的撒旦；因为即使没有魔鬼，但在诱惑和荒凉的时候，我们容易受到挫折，对自己作出虚假的证词。我们倾向于看到云的阴暗面。前行在以色列人前面的云有两个方面，一个是黑暗的，另一个是光明的，出埃及记 14:20。在诱惑中，我们看到灵魂的黑暗面，并善于为自己辩护。但是，请考虑基督如何评价我们：“哦！你在妇女中最美丽。”以及那些了解我们的人，他们比我们自己更能读懂我们的证据，他们如何评价我们。 让我们在诱惑时更相信他人的判断，而不是自己的。

Use 4. Learn again here, what to judge of the spirits of such kind of men as are all in disgracing and defacing the poor church. Their table talk is of the infirmities of Christians. They light upon them as flies do upon sore places, and will see nothing that is good in them. Oh! where is the Spirit of Christ, or of the church of Christ, in them that thus bescratch the face of the church? when yet ofttimes their hearts tell them these poor despised ones will be better than themselves one day, for grace shall have the upper hand of all excellences.
使用 4.再次在这里学习，如何判断那些诋毁和破坏可怜的教会的人的精神。他们的谈话都是关于基督徒的弱点。他们像苍蝇一样找到它们，却看不到其中的任何好处。哦！基督的灵在他们身上在哪里？或者说，在那些这样抓伤教会的人身上，基督教会的灵在哪里？然而，他们的内心常常告诉他们，这些被轻视的可怜人将来会比他们更好，因为恩典将战胜一切卓越之处。

The church is fair and fairest. Grace is a transcendent good. All the excellency of civility and morality is nothing to this. This denominates the church the fairest. She is not gilt, but pure gold; not painted, but hath a true natural complexion. All other excellencies are but gilt, painted excellencies. 'The whore of Babylon,' she is wondrous fair! But wherein doth her beauty consist? In ornaments and ceremonies to abuse silly people that go no further than fancy. It is an excellency that comes not to the judgment, but the excellency of the church is otherwise. She is 'the fairest among women.' She hath a natural fairness. As gold is pure gold, so the church is of a pure composition, glorious within. It is for the false, whorish church to be glorious without only, but the true church is glorious within. But that which we should especially observe is, that we should labour to answer this commendation; not only to be fair, but the fairest; to be transcendently, singularly good; to do somewhat more than others can; to have somewhat more in us than others have.
教堂是公平和最公平的。恩典是一种超越的善良。所有的文明和道德的卓越都不及此。这使教堂成为最美丽的。她不是镀金的，而是纯金；不是涂了颜色的，而是有真正的自然肤色。所有其他的卓越都只是镀金、涂了颜色的卓越。“巴比伦的妓女”，她非常美丽！但她的美丽在哪里？在于装饰和仪式，以欺骗那些只停留在幻想中的愚蠢人。这是一种不经过判断的卓越，但教堂的卓越是不同的。她是“众女之中最美丽的”。她有一种天然的美丽。正如黄金是纯金一样，教堂是纯净的构成，内部光荣。虚假的、淫荡的教堂只有外表光荣，但真正的教堂内部光荣。但我们应该特别注意的是，我们应该努力回应这个赞美；不仅要美丽，而且要最美丽；要超越、独特地善良；要比别人做得更多一些；要在我们内心拥有比别人更多的东西。

For it is answerable to the state of a Christian. Is a Christian in an excellent rank above other men? Let him shew it by a carriage more gracious, more fruitful and plentiful in good works. There is a kind of excellency affected in other things, much more should we desire to be excellent in that that is good, that we may not be fair only, but the fairest. This the apostle St Paul excellently presseth to Titus, his scholar, Tit. 2:14, and to all of us in other places, that we should be 'a peculiar people, zealous of good works,' not only to do them, but to be zealous of them, and to go before others in them, standing as standard-bearers. Therefore those that think they may go too far in religion, that they may be too fruitful, are not worthy the name of the spouse of Christ; for she is fair, yea, the fairest among women, 'The righteous is more excellent than his neighbour,' Prov. 12:26. Therefore we should excel in good works, as the apostle exhorts us, 'to labour after things that are excellent,' 1 Cor. 12:31; 2 Pet. 1:8, as if he should say, Is there anything better than other, labour for that. You have some so far from this disposition that they cry down the excellencies of others, lest the fairness of others might discover their blackness. Thus we leave the compellation, and come to the question.
对于一个基督徒来说，这是可以回答的。基督徒是否在其他人之上有卓越的地位？让他通过更优雅、更多产和丰富的善行来展示出来。在其他事物中，有一种追求卓越的优秀，我们更应该渴望在善行上卓越，这样我们不仅仅是美丽的，而是最美丽的。使徒保罗在提多书 2:14 中对他的学生提多极力强调这一点，并在其他地方对我们所有人也是如此，我们应该是“独特的子民，热衷于善行”，不仅要去做，还要热衷于善行，并在其中超越他人，作为旗手站在前面。因此，那些认为他们在宗教上可能走得太远，可能过于多产的人，不配称为基督的配偶；因为她是美丽的，是妇女中最美丽的，“义人比邻舍更卓越”，箴言 12:26。因此，正如使徒劝告我们的那样，“要追求卓越的事情”，哥林多前书 12:31；彼得后书 1:8，好像他在说，有什么比其他事情更好，就努力追求那个。 你对这种性情如此远离，以至于诋毁他人的优点，以免他人的美丽揭示出他们的丑陋。因此，我们离开称呼，转向问题。

Quest. 'What is thy beloved more than another beloved?' And they double it, 'What is thy beloved more than another beloved, that thou so chargest us?'
“你的爱人与其他爱人相比有何不同？”他们再次追问，“你的爱人与其他爱人相比有何不同，以至于你如此责备我们？”

Questions are of divers natures. We shall not stand upon them. This is not a question merely of ignorance, for they had some knowledge of Christ, though weak. Nor was it a curious nor a catching question, like those of the scribes and pharisees unto Christ, to instance in that of Pilate, 'What is truth?' John 18:38, when Christ had told him the truth. 'What is truth?' saith he, in a scornful, profane manner (l), as indeed profane spirits cannot hear savoury words, but they turn them off with scorn, 'What is truth?' This here in the text is not such, but a question tending to further resolution and satisfaction, 'What is thy beloved more than another beloved?'
问题的性质各不相同。我们不必纠缠于此。这不仅仅是无知的问题，因为他们对基督有一些了解，尽管很薄弱。这也不是一个好奇或陷阱的问题，就像文士和法利赛人对基督提出的问题一样，比如彼拉多的问题：“什么是真理？”（约翰福音 18:38），当基督已经告诉他真理时。“什么是真理？”他以一种嘲笑、亵渎的方式说（l），事实上，亵渎的灵魂无法听到美好的话语，他们会用嘲笑来回应，“什么是真理？”在这里，文中的问题并非如此，而是一个旨在进一步解决和满足的问题，“你所爱的人比其他人更爱你？”

First of all, observe that these of the church here were stirred up by the examples of other members of the church to be inquisitive after Christ, so to be satisfied. Hence observe that there is a wondrous force in the examples of Christians to stir up one another. We see here, when the church was sick of love, the other part of the members began to think, what is the reason the church is so earnest to seek after Christ? There is some excellency sure in him. For wise men do not use great motions in little matters. Great things are carried with great movings. We use not to stir up tragedies for trifles, to make mountains of mole-hills. The endeavours and carriages of great persons that be wise, judicious, and holy are answerable to the nature of things. And indeed the church judgeth aright in this. Then see the force of good example. Any man that hath his wits about him, when he sees others serious, earnest, and careful about a thing, whereof for the present he can see no reason, especially if they have parts equal or superior to himself, will reason thus presently:—
首先，观察到这里的教会成员受到其他教会成员的榜样的激励，开始对基督产生好奇，并寻求满足。因此，可以看出基督徒的榜样对彼此的激励有着奇妙的力量。我们在这里看到，当教会对爱感到病态时，其他成员开始思考，教会为什么如此渴望寻求基督？他肯定有卓越之处。因为聪明人不会在小事上做出大动作。伟大的事情需要伟大的行动。我们不会为琐事制造悲剧，把麻雀变成大山。明智、有见识和圣洁的伟人的努力和行为与事物的本质相符。事实上，教会在这方面做出了正确的判断。然后看到良好榜样的力量。任何一个有头脑的人，当他看到其他人对一件事情认真、热情和细心时，尤其是如果他们的能力与他自己相当或更高，他会立即这样推理：

What is the matter that such a one is so earnest, so careful, watchful, laborious, inquisitive? It is not for want of wit; surely he hath parts enough, he understands himself well. And then he begins to think, sure I am too cold. Hereupon come competition and co-rivality,* surely I will be as good as he.
这个人为什么如此认真、如此小心、警惕、辛勤、好奇？这不是因为缺乏智慧；他肯定足够聪明，他很了解自己。然后他开始思考，我肯定太冷淡了。于是竞争和竞争对手出现了，我肯定能和他一样好。

Use. Let us labour, therefore, to be exemplary to others, and to express the graces of God; for thus we shall do more than we are aware. There is a secret influence in good example. Though a man say nothing, saith one, there is a way to profit from a good man though he hold his peace. His course of life speaks loud enough. We owe this to all, even to them that are without, to do them so much good as to give them a good example, and we wrong them when we do not, and hinder their coming on by an evil or a dead example.
使用。因此，让我们努力成为他人的楷模，并表达上帝的恩典；因为这样我们将做得比我们意识到的更多。良好的榜样有着秘密的影响力。虽然一个人什么也不说，但有一种方法可以从一个好人身上获益，即使他保持沉默。他的生活方式已经足够响亮地表达了。我们欠这个所有人，甚至那些不属于我们的人，要给他们一个好的榜样，当我们不这样做时，我们会伤害他们，并通过邪恶或消极的榜样阻碍他们的进步。

Let this be one motive to stir us up to it, that answerable to the good we shall do in this kind shall be our comfort in life and death, and our reward after death. For the more spreading our good is either in word, life, or conversation, the more our consciences shall be settled in the consideration of a good life well spent, our reward shall be answerable to our communication and diffusion of good; and whereas otherwise it will lie heavy on the conscience, not only in this life, but at the day of judgment and after; when we shall think not only of the personal ill that we stand guilty of, but exemplary ill also.
让这成为我们激励自己的动力之一，因为我们在这方面所做的善行将成为我们在生与死中的安慰，以及死后的回报。因为我们的善行在言语、生活或交往中越广泛传播，我们的良心就会在考虑到美好生活的同时得到安定，我们的回报将与我们传播善行的程度相称；而如果我们不这样做，不仅在生活中，而且在审判之日和之后，我们的良心将感到沉重，我们将不仅考虑到我们个人所犯的罪恶，还有我们的榜样所带来的罪恶。

It should move those therefore of inferior sort to look to all good examples, as the church here to the love of the other part of the church. Wherefore are examples among us but that we should follow them? We shall not only be answerable for abuse of knowledge, but also of good examples we have had and neglected. Doth God kindle lights for us, and shall not we walk by their light? It is a sin not to consider the sun, the moon, the stars, the heavens, and works of nature and providence, much more not to consider the works of grace. But one place of Scripture shall close up all, which is, Rom. 11:11, that the example of us Gentiles at length shall stir up and provoke the Jews to believe. To those stiff-necked Jews example shall be so forcible that it shall prevail with them to believe and to be converted. If example be of such force as to convert the Jews that are so far off, how much more is it or should it be to convert Christians! Wondrous is the force of good example! So we come to the question itself,
这应该促使那些低劣的人去关注所有的好榜样，就像这里的教堂关注教堂的另一部分一样。我们为什么有榜样，难道不是为了我们去追随吗？我们不仅要对知识的滥用负责，还要对我们曾经拥有却忽视的好榜样负责。上帝为我们点燃了光明，难道我们不应该凭借它们的光明前行吗？不去思考太阳、月亮、星星、天空和自然和神的作为是一种罪过，更不用说不去思考恩典的作为了。但是，圣经中的一处经文将结束一切，那就是罗马书 11:11，我们外邦人的榜样最终将激励并促使犹太人相信。对于那些顽固的犹太人来说，榜样将是如此有力，以至于能够说服他们相信并归向上帝。如果榜样对于能够使如此遥远的犹太人归信有如此大的力量，那么对于基督徒来说，它应该有多么重要！好榜样的力量是多么神奇！因此，我们来到了问题本身，

'What is thy beloved more than another beloved?' &c.
你的爱人与其他爱人相比有何不同？等等。

We see there is excellent use of holy conference. The church coming to the daughters of Jerusalem, speaking of Christ her beloved, that she is 'sick of love,' &c., the daughters of Jerusalem are inquisitive to know Christ more and more. Here is the benefit of holy conference and good speeches. One thing draws on another, and that draws on another, till at length the soul be warmed and kindled with the consideration and meditation of heavenly things. That that is little in the beginning may bring forth great matters. This question to the church and talking with her, 'I charge you, if you find my beloved, to tell him that I am sick of love,' breeds questions in others, 'What is thy beloved?' &c. Whence, upon the description of her beloved, her heart is kindled, she findeth her beloved; so that talking of holy and heavenly things is good for others and ourselves also.
我们看到圣洁的会议得到了很好的运用。教会来到耶路撒冷的女儿们面前，谈论她心爱的基督，她说自己“因爱而生病”，等等，耶路撒冷的女儿们渴望更多地了解基督。这里体现了圣洁的会议和良好言辞的好处。一件事情引发另一件事情，再引发另一件事情，直到灵魂因思考和沉思天上的事物而变得温暖和点燃。开始时微不足道的事情可能会带来重大的成果。对教会的这个问题和与她的交谈，“我嘱咐你，如果你找到我的心爱，请告诉他我因爱而生病”，引发了其他人的问题，“你的心爱是谁？”等等。因此，谈论圣洁和天上的事物对他人和我们自己都是有益的。

It is good for others, as it was good for the daughters of Jerusalem here; for thereupon they are stirred up to be inquisitive after Christ. And it was good for the church herself, for hereupon she took occasion to make a large commendation of Christ, wherein she found much comfort.
这对他人有好处，就像对耶路撒冷的女儿们有好处一样；因此，他们被激发出对基督的好奇。对教会本身也是有好处的，因为她借此机会对基督进行了大力的赞美，从中找到了很多安慰。

2. Good conference, then, is good for ourselves; for we see a little seed brings forth at length a great tree, a little fire kindleth much fuel, and great things many times rise out of small beginnings. It was a little occasion which Naaman the Assyrian* had to effect his conversion, 2 Kings 5:2. There was a poor banished woman, a stranger, who was a Jewish maidservant. She told her lord's servants that there was a prophet in Jewry that could heal him, whereupon he came thither, and was converted and healed. And Paul sheweth that the very report of his bonds did a great deal of good in Cæsar's house, Philip. 1:13. Report and fame is a little matter, but little matters make way for the greater.
好的会议对我们自己是有好处的；因为我们看到一个小种子最终长成了一棵大树，一把小火点燃了许多燃料，伟大的事物往往起源于微小的开始。亚述人拿玛乃有一个小机会使他归信，列王记下 5:2。有一个贫穷被流放的妇人，是一个犹太婢女。她告诉她主人的仆人，在犹太有一位先知可以医治他，于是他前去，归信并得到了医治。保罗也表明，他被囚的消息在该撒家中起到了很大的作用，腓立比书 1:13。报道和名声只是小事，但小事为更大的事物铺平了道路。

This may put us in mind to spend our time fruitfully in good conference, when in discretion it is seasonable. We know not, when we begin, where we may make an end. Our souls may be carried up to heaven before we are aware, for the Spirit will enlarge itself from one thing to another. 'To him that hath shall be given more and more still,' Mat. 13:12. God graciously seconds good beginnings. We see the poor disciples, when they were in a damp for the loss of Christ, after he comes, meets them, and talks of holy things. In that very conference their hearts were warmed and kindled, Luke 24:32. For, next to heaven itself, our meeting together here, it is a kind of paradise. The greatest pleasure in the world is to meet with those here whom we shall ever live with in heaven. Those who are good should not spend such opportunities fruitlessly.
这可能使我们想起在适当的时候以明智的方式充实地度过时间。我们不知道开始时会在哪里结束。我们的灵魂可能在我们意识到之前就被带到天堂，因为圣灵会从一件事扩展到另一件事。“有的人还要得更多，使他有余；没有的人连他所有的也要夺去。”（马太福音 13:12）上帝慈悲地支持良好的开端。我们看到贫穷的门徒们，当他们因失去基督而感到沮丧时，基督回来后与他们相遇，并谈论圣洁的事物。在那次交谈中，他们的心被温暖和点燃了。（路加福音 24:32）因为，除了天堂本身，我们在这里聚会是一种天堂。世界上最大的快乐就是与那些我们将永远与之同住天堂的人在一起。善良的人不应该浪费这样的机会。

And to this end, labour for the graces of the communion of saints; for there is such a state. We believe it as an article of our creed. How shall we approve ourselves to be such as have interest unto the communion of saints, unless we have spirits able to communicate good to others? pitiful and loving spirits, that we may speak a word in due season.
为了达到这个目的，努力追求圣徒的恩典；因为确实存在这样的状态。我们相信这是我们信仰的一部分。如果我们没有能力向他人传递善意，我们又怎么能证明自己有参与圣徒交流的利益呢？我们需要有怜悯和爱心的精神，这样我们才能在适当的时候说出一句话。

What a world of precious time is spent in idle conversing, as if the time were a burden, and no improvement to be made of the good parts of others. Sometimes, though we know that which we ask of others as well as they do, yet notwithstanding good speeches will draw us to know it better, by giving occasion to speak more of it, wherewith the Spirit works more effectually and imprints it deeper, so that it shall be a more rooted knowledge than before; for that doth good that is graciously known, and that is graciously known that the Spirit seals upon our souls. Perhaps the knowledge I have is not yet sealed sufficiently; it is not rooted by conference. Though I hear the same things again, yet I may hear them in a fresh manner, and so I may have it sealed deeper than before. Experience finds these things to be true.
在闲聊中浪费了多少宝贵的时间啊，仿佛时间是个负担，而且对他人的优点没有任何改进。有时，尽管我们和别人一样清楚我们向他们询问的事情，但好的言辞会促使我们更好地了解它，通过给予讲述更多的机会，使之更加深入地印在我们心中，从而成为一种更加根深蒂固的知识；因为那是一种仁慈的知识，而那是一种被圣灵印在我们灵魂上的仁慈的知识。也许我所拥有的知识还不够深入；它还没有通过交流扎根。尽管我再次听到同样的事情，但我可能以一种新鲜的方式听到它们，从而使之比以前更加深入。经验证明这些事情是真实的。

Again, we should labour here to have our hearts inquisitive. The heathen man accounted it a grace in his scholar, and a sign that he would prove hopeful, because he was full of questions. Christians should be inquisitive of the ways of righteousness; inquisitive of the right path which leads to heaven; how to carry themselves in private, in their families; how in all estates; inquisitive of the excellency of Christ. 'What is thy beloved more than another beloved?' Questions end usually in resolutions; for the soul will not rest but in satisfaction. Rest is the happiness of the soul, as it were. When a question is moved, it will not be quiet till it have satisfaction. Therefore doubting at the first, breeds resolution at the last. It is good therefore to raise questions of the practice of all necessary points; and to improve the good parts and gifts of others that we converse with, to give satisfaction. What an excellent improvement is this of communion and company, when nothing troubles our spirit, but we may have satisfaction from others upon our proposing it. Perhaps God hath laid up in the parts of others, satisfaction to our souls; and hath so determined that we shall be perplexed and vexed with scruples, till we have recourse to some whom he hath appointed to be helpful to us in this kind. Many go mourning a great part of their days in a kind of sullenness this way, because that they do not open their estate to others. You see here the contrary practice of the church. She doubles the question: 'What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?
再次，我们应该努力使我们的心灵充满好奇。异教徒认为学者有问题是一种恩典，也是他们有希望的标志。基督徒应该对正义的道路充满好奇；对通往天堂的正确道路充满好奇；如何在私人生活中表现自己，在家庭中如何表现自己；在各种情况下如何表现自己；对基督的卓越性充满好奇。'你的爱人比其他爱人更出色吗？'问题通常以决心结束；因为灵魂只有在满意的时候才会安息。安息就像是灵魂的幸福。当一个问题被提出时，它不会安静下来，直到得到满意的答案。因此，最初的怀疑会导致最后的决心。因此，提出所有必要问题的做法是好的；并且利用与我们交往的人的优点和才能，以获得满意的答案。当我们提出问题时，没有什么能困扰我们的心灵，而我们可以从他人那里得到满意的答案，这是多么出色的提高交流和交往的方式。 或许上帝在他人身上为我们的灵魂准备了满足；并且决定我们将被困扰和困扰于疑虑，直到我们求助于他所指定的人来帮助我们。许多人在一种郁郁寡欢的状态下度过了大部分的日子，因为他们不向他人敞开自己的状况。你在这里看到了教会的相反做法。她反复提问：“你所爱的人比其他人更好在哪里呢，你这在妇女中最美丽的人？你所爱的人比其他人更好在哪里呢，你这样责备我们？”

THE FOURTEENTH SERMON
第十四篇布道词

What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us? My beloved is white and ruddy, the chiefest among ten thousand.—CANT. 5:9, 10.
你的爱人与其他爱人相比有何不同，妳这位女子中最美丽的人？你的爱人与其他爱人相比有何不同，使你如此嘱咐我们？我的爱人白皙红润，是万人之中的首领。-雅歌 5:9, 10.

THE last time we met we left the church sick of love; which strange affection in her, together with her passionate charge to the daughters of Jerusalem, moved them to make this question unto her, 'What is thy beloved more than another beloved,' &c. To be in love is much; to conceal it is grievous; to vent it with such fervency and passion breeds astonishment in these younger Christians, who wonder what that is which can so draw away the church's love, and run away with her affections. They knew no such excellencies of the person the church so admired, and therefore they double the question unto her, 'What is thy beloved?' &c. 'what is thy beloved?' &c. Whereby we see the excellency of the soul which aspires still towards perfection; not resting in any state inferior to the most excellent. Therefore also is the church's sickness of love here, who desires a nearer union and communion with Christ than she at this time had.
上次我们见面时，我们离开教堂时，满心爱意；她身上那种奇怪的情感，加上她对耶路撒冷的女儿们的激情呼吁，使她们向她提出了这个问题：“你的爱人比其他爱人更好吗？”等等。爱一个人是很重要的；隐藏爱意是痛苦的；以如此热情和激情表达爱意，让这些年轻的基督徒感到惊讶，他们想知道是什么让教会的爱如此迷恋，让她的感情如此沉迷其中。他们不知道教会如此崇拜的人的卓越之处，因此他们向她重复了这个问题：“你的爱人是谁？”等等。“你的爱人是谁？”等等。从中我们可以看出，灵魂的卓越之处，它不断追求完美；不满足于任何低于最卓越的状态。因此，教会在这里对爱的病态，她渴望与基督有更亲密的联合和交流，超过她此时所拥有的。

For there are degrees of spiritual languishing. Till we be in heaven we are always under some degree of this sickness of love; though the soul have more communion at one time than at another. Yea, the angels are under this wish to see Christ, together with his church, in full perfection. So that until we be in heaven, where shall be a perfect reunion of soul and body, and of all the members of the church together, there is a kind of sickness attending upon the church and a languishing.
因为在灵性上有不同程度的衰弱。直到我们进入天堂，我们总是在某种程度上受到这种爱的疾病的困扰；尽管灵魂在某个时候比其他时候更有交流。是的，天使们也渴望看到基督和他的教会完美无缺。因此，在我们进入天堂之前，在那里灵魂和身体以及教会的所有成员将完美地重聚之前，教会会有一种病态和衰弱的状态。

The question asked is,
问题是，

'What is thy beloved more than another's beloved, O thou fairest among women?'
你在众女子中最美丽的，你的爱人与别人的爱人有何不同？

What! now fair when her veil was taken away? now fair when the watchmen abased* her? now fair when she was disgraced? Yes; now fair, and now fair in the sight of the daughters of Jerusalem, and in the sight of Christ that calls her the fairest among women. So that under all disgraces, infirmities, and scandals; under all the shame that riseth in the soul upon sin; under all these clouds there is an excellency of the church. She is, 'the fairest among women,' notwithstanding all these. 'O thou fairest among women.'
什么！现在她的面纱被揭开了，她才美丽吗？现在她被守望者羞辱了，她才美丽吗？现在她被耻辱了，她才美丽吗？是的，现在她美丽了，在耶路撒冷的女儿们和称她为众女子中最美丽的基督的眼中，她现在美丽了。所以，在所有的耻辱、软弱和丑闻之下，在灵魂中因罪而产生的羞耻之下，在所有这些阴云之下，教会仍然有卓越之处。她是“众女子中最美丽的”，尽管有这一切。“哦，你在众女子中最美丽。”

Quest. Whence comes this fairness, under such seeming foulness and disgrace?
这种公平从何而来，在如此肮脏和可耻的表象下？

Ans. It comes from without. It is borrowed beauty, as you have it, Ezek. 16:1, 2. By nature we lie in our blood. There must be a beauty put upon us. We are fair with the beauty that we have out of Christ's wardrobe. The church shines in the beams of Christ's righteousness; she is not born thus fair, but new-born fairer. The church of Christ is all glorious, but it is within, not seen of the world, Ps. 45:13. She hath a life, but it is a hidden life, 'our glory and our life is hidden in Christ,' Col. 3:3. It is hid sometimes from the church itself, who sees only her deformity and not her beauty, her death but not her life, because her 'life is hid.' Here is a mystery of religion, The church is never more fair than when she judgeth herself to be most deformed; never more happy than when she judgeth herself to be miserable: never more strong than when she feels herself to be weak; never more righteous than when she feels herself to be most burdened with the guilt of her own sins, because the sense of one contrary forceth to another. The sense of ill forceth us to the fountain of good, to have supply thence. 'When I am weak, then am I strong,' saith Paul, 2 Cor. 12:10. Grace and strength is perfect in weakness.
答案。它来自外部。它是借来的美丽，正如你所拥有的一样，以西结书 16:1,2。按照本性，我们沉浸在血液中。我们必须被赋予美丽。我们以基督的衣橱中的美丽而变得美丽。基督的教会在基督的公义的光辉中闪耀；她并非天生如此美丽，而是在新生中更美丽。基督的教会是全荣耀的，但这是在内部，不为世人所见，诗篇 45:13。她有生命，但这是一种隐藏的生命，“我们的荣耀和生命是隐藏在基督里的”，歌罗西书 3:3。有时，这甚至对教会自己来说也是隐藏的，她只看到自己的丑陋而不是美丽，她的死亡而不是生命，因为她的“生命是隐藏的”。这里有一个宗教的奥秘，教会在自己认为最丑陋的时候从未更美丽；在她认为自己最可怜的时候从未更幸福；在她感到自己最虚弱的时候从未更强大；在她感到自己最负罪的时候从未更公义，因为一种对立的感觉迫使我们去寻求善的源泉，从那里得到供应。“我软弱的时候，我才刚刚强壮”，保罗说，哥林多后书 12:10。 恩典和力量在软弱中得以完美。

Use. This should teach us what to judge of the church and people of God; even under their seeming disgraces, yet to judge of them as the excellentest people in the world, 'All my delight is in those that are excellent,' Ps. 16:3; to join ourselves to them. Especially this is here to be understood of the church, as it is the mystical body of Christ; not as a mixed body, as a visible church, 'but as it is the temple of the Holy Ghost,' 1 Cor. 3:17.
使用。这应该教导我们如何评判教会和神的子民；即使在他们看似受辱的时候，也要将他们视为世界上最优秀的人，"我喜悦的是那些卓越的人"（诗篇 16:3）；与他们联合。特别是这里要理解的是教会，作为基督的神秘身体；不是作为一个混合体，作为一个可见的教会，"而是作为圣灵的殿"（哥林多前书 3:17）。

The visible church hath terms of excellency put upon it sometimes, but it is in regard of the better part. As gold unrefined is called gold, because gold is the better part; and a heap of wheat unwinnowed is called wheat, though there be much chaff in it. The body of Christ itself hath always excellent terms given it, 'O thou fairest among women.'
可见的教会有时会被赋予卓越的称号，但这是因为它的更好的部分。就像未经提炼的黄金被称为黄金，因为黄金是更好的部分；一堆未经扬谷的小麦被称为小麦，尽管其中有很多糠秕。基督的身体本身总是被赋予卓越的称号，“噢，你在妇女中最美丽。”

Those that look upon the church with the spectacles of malice can see no such beauty in her, though to espy out faults (as the devil could in Job, Job 1:9, seq.), to quarrel, to slander, they are quick-sighted enough. But we see here the church in the judgment of the 'daughters of Jerusalem,' that she is the 'fairest among women.'
那些用恶意的眼光看待教堂的人，无法看到她的美丽，尽管他们能够寻找出错误（就像魔鬼在约伯书中所做的那样，约伯记 1:9 及后文），争吵、诽谤，他们的眼睛足够敏锐。但我们在这里看到了教堂在“耶路撒冷的众女子”的评判中，她是“众女子中最美丽的”。

The papists have a painted beauty for their catholic church, but here is no such beauty. It becomes a whore to be painted to be as fair as her hands can make her, with feigned beauty. But the church of Christ hath a beauty from her husband, a real, spiritual beauty, not discerned of the world.
天主教徒为他们的天主教堂粉饰了一种美丽，但这里没有这样的美丽。它变成了一个妓女，被粉饰得像她的手所能做到的那样美丽，但这是虚假的美丽。但基督的教会从她的丈夫那里拥有一种真实的、属灵的美丽，世人无法辨识。

Use. This should be of use to God's children themselves, to help them in the upbraidings of conscience (as if they had no goodness in them), because they have a great deal of ill. Christians should have a double eye, one to set and fix upon that which is ill in them, to humble them; and another upon that which is supernaturally gracious in them, to encourage themselves. They should look upon themselves as Christ looks upon them, and judge of themselves as he judgeth of them, by the better part. He looks not so much what ill we have, for that shall be wrought out by little and little, and be abolished. It is condemned already, and it shall be executed by little and little, till it be wholly abolished. But he looks upon us in regard of the better part. So should we look upon ourselves, though otherwhiles upon our black feet (our infirmities) when we are tempted to pride and haughtiness. But always let the mean thoughts we conceive of ourselves make us to fly to Christ.
使用。这对上帝的子民自己应该有用，帮助他们在良心的责备中（仿佛他们没有善良），因为他们有很多恶。基督徒应该有双重眼光，一眼注视并固定在自己身上的恶，以谦卑自己；另一眼注视并鼓励自己的超自然的恩典。他们应该像基督一样看待自己，并像他对待他们一样判断自己，以更好的一面。他不太关注我们有多少恶，因为那将逐渐被消除。它已经被定罪，它将逐渐被执行，直到完全消除。但他是从更好的一面看待我们的。所以我们也应该这样看待自己，尽管有时候我们会看到我们黑暗的一面（我们的弱点），当我们受到骄傲和傲慢的诱惑时。但我们始终要让我们对自己的平凡想法使我们飞向基督。

'What is thy beloved more than another beloved?'
你的爱人与其他爱人相比有何不同？

Here is a question, and a question answered with a question. Questions they breed knowledge; as the Greek proverb is, doubtings breed resolution. Whereupon the inquisitive soul usually proves the most learned, judicious, and wise soul. Therefore that great philosopher* counted it as a virtue amongst his scholars that they would be inquisitive. So the scholars of righteousness are inquisitive, 'They inquire the way to Canaan, and the way to Zion with their faces thitherwards,' Jer. 1:5.
这里有一个问题，以及一个用问题回答的问题。问题孕育知识；正如希腊谚语所说，怀疑孕育决心。因此，好奇的灵魂通常是最有学问、明智和智慧的灵魂。因此，那位伟大的哲学家将好奇心视为他的学生的一种美德。因此，正直的学者们是好奇的，“他们面朝那里，探询通往迦南和锡安的道路”，耶利米书 1:5。

It is a special part of Christians' wisdom to improve the excellency of others by questions; to have a bucket to draw out of the deep wells of others. As Solomon saith, 'The heart of a wise man is as deep waters, but a man of understanding can tell how to fetch those waters out.' There be many men of deep and excellent parts which are lost in the world, because men know not how to improve them. Therefore it is good, while we have men excellent in any kind, to make use of them. It is an honour to God as well as a commodity to ourselves. Doth God suffer lights to shine in the world that we should take no notice of them? It is a wrong to ourselves and a dishonour to God.
基督徒的智慧之一就是通过提问来提高他人的优秀品质；拥有一个桶，从他人的深井中汲取水源。正如所罗门所说，“智慧人的心如深水，聪明人能够汲取这些水源。”世上有许多具有深厚和优秀才能的人因为人们不知道如何发挥他们的才能而被埋没。因此，当我们拥有在任何领域都很出色的人时，利用他们是好事。这不仅是对上帝的尊敬，也是对自己的利益。难道上帝让光明在世界上照耀，我们就不应该注意吗？这是对自己的不公和对上帝的不敬。

'What is thy beloved more than another beloved?' &c.
你的爱人与其他爱人相比有何不同？等等。

A further point from hence is, that if we would give encouragement to others to repair to us for any good, we should learn to be so excellent as to adorn religion.
进一步的观点是，如果我们希望鼓励他人向我们寻求任何好处，我们应该学会变得如此出色，以美化宗教。

'O thou fairest among women, what is thy beloved?' &c. They inquire of her, because they have a good conceit of her. A world of good might be done if there were bred a good conceit of men in others. We say in sickness, A good conceit of the physician is half the cure. So in teaching, a good conceit of the teacher is half the learning. 'The daughters of Jerusalem' had a good conceit here in their questioning of the church. 'O thou fairest among women, what is thy beloved more than another beloved?'
噢，你在众女子中最美丽的，你的爱人是谁？等等。他们询问她，因为他们对她有好的看法。如果人们对男人有好的看法，那么可以做很多好事。我们在生病时说，对医生有好的看法就是治疗的一半。同样，在教学中，对教师有好的看法就是学习的一半。"耶路撒冷的女儿们"在他们对教会的质问中有一个好的看法。噢，你在众女子中最美丽的，你的爱人比其他爱人更出色吗？

Let us labour, therefore, to be such as may bring honour and credit to religion, and make it lovely; that what we do may make others think we do what we do to great purpose; which is ofttimes a special means and occasion of their conversion. Though properly the cause of conversion be the Spirit of God in the ordinances, yet the inducement, many times, and occasion, is the observation of the course and carriage of those that excel and are known to be eminent in parts and in graces. Emulation adds spurs to the soul. Do they take such courses that are wiser than I, and shall not I take the like course too? Paul saith, the emulation of the Gentiles shall be a means of the conversion of the Jews, Rom. 11:11. When they shall see them embrace Christ, they will be encouraged to do so also. What shall we think, therefore, of them that live so as that they bring an evil report, scandal, and reproach upon religion? Great and fearful is their wickedness, that by their ill conversation, like Hophni and Phinehas, discredit the ordinances of the Lord, 1 Sam. 2:17.
因此，让我们努力成为那些能够给宗教带来荣誉和信誉，并使其变得可爱的人；让我们所做的事情让别人认为我们所做的事情是有伟大目的的；这往往是他们转变信仰的特殊手段和机会。虽然转变的原因应该是上帝的灵在圣礼中的作用，但很多时候，人们转变的动机和机会是观察那些在才能和恩典方面出类拔萃、被认为是杰出的人的行为和举止。竞争激发灵魂的动力。他们采取的行动比我聪明，我为什么不采取类似的行动呢？保罗说，外邦人的竞争将成为犹太人转变的手段，罗马书 11:11。当他们看到他们接受基督时，他们也会被鼓励这样做。因此，对于那些生活方式会给宗教带来恶名、丑闻和耻辱的人，我们应该怎么想呢？他们的邪恶是巨大而可怕的，他们通过他们的恶行，像何弗尼和非尼哈一样，败坏了主的圣礼，撒母耳记上 2:17。

Now the church thus answers the former question touching Christ, 'My beloved is white and ruddy, the chiefest of ten thousand.' She is not afraid to set out her beloved's beauty; for there is no envy in spiritual things. It is want of wisdom amongst men to commend a thing that is very lovely to others, and so to set an edge upon their affections when they cannot both share; and the more one hath, the less another hath of all things here below. But in spiritual things there is no envy at the sharing of others in that we love ourselves, because all may be loved alike. Christ hath grace and affection enough for all his. He hath not, as Esau speaks, but 'one blessing.' No, he can make all his happy. Therefore the church stands not upon terms. When the 'daughters of Jerusalem' inquire about her beloved, I tell you freely, says she, what my beloved is. First, in general, the answer is, 'My beloved is white and ruddy, the chiefest among ten thousand.' Then afterwards there is a specification of the particulars. She will not stand upon the gross, but admires* at every parcel in the thing beloved. Every thing is lovely, as we shall see in particulars afterwards.
现在教堂对于关于基督的问题回答如下：“我的爱人白皙红润，是万人之首。”她毫不害怕展示她爱人的美丽；因为在属灵的事物中没有嫉妒之心。在人们中间，赞美一件非常美好的事物给他人听，从而激发他们的情感，当他们无法共享时，这是缺乏智慧的表现；而且一个人拥有的越多，另一个人在这个世界上拥有的就越少。但在属灵的事物中，我们不会嫉妒他人分享我们所爱的事物，因为所有人都可以被同样地爱。基督对于他所有的人都有足够的恩典和感情。他不像以扫所说的那样，只有“一个祝福”。不，他可以让他所有的人都幸福。因此，教堂不会坚持条件。当“耶路撒冷的女儿们”询问她所爱的人时，她坦率地告诉他们，我的爱人是什么样子的。首先，总的回答是：“我的爱人白皙红润，是万人之首。”然后之后会具体说明细节。她不会停留在表面，而是对所爱之物的每一个部分都感到惊叹。我们将在之后的细节中看到，每一件事物都是可爱的。

'My beloved is white and ruddy, the chiefest among ten thousand.'
我所爱的是白色和红润的，是万中之首。

We will take that which is safe, because we will have sure footing, as near as we can, in this mystical portion of Scripture.
我们将选择安全的部分，因为我们将在这段神秘的经文中尽可能地确保脚步稳固。

Quest. What is that white and ruddy? Why doth the church set forth the spiritual excellencies of Christ by that which is most outwardly excellent and most beautiful?
问题：那是什么白色和红润的东西？为什么教会通过最外在卓越和最美丽的东西来展示基督的精神卓越？

Ans. Because of all complexions, the mixed complexion of these two colours, white and ruddy, is the purest and the best. Therefore she sets out the beauty and the spiritual excellency of Christ by this 'white and ruddy.' Beauty ariseth of the mixture of these two. First, she sets out the beauty of Christ positively; and then, by way of comparison, 'the chiefest among ten thousand.
因为所有的肤色中，白色和红润色的混合肤色是最纯净、最好的。因此，她通过这个“白色和红润色”来展示基督的美丽和精神卓越。美丽是由这两种颜色的混合而产生的。首先，她积极地展示了基督的美丽；然后，通过比较，称他为“万中之首”。

But what is this white and ruddy? what is beauty?
但这是什么白色和红润？什么是美？

1. To the making of beauty there is required a sound, healthy constitution, so as the particulars have a due proportion. There must be a harmony of the parts, one suiting with one another; for comeliness stands in oneness, when many things, as it were, are one. Uncomeliness is in diversity, when diverse things are jumbled together that belong to many heads; as we say it is uncomely to have an old man's head on a young man's shoulders. But when all things are so suited that they make one, agreeing exactly, there is beauty and comeliness.
制造美丽需要一个健康的体质，以及各个部分之间的适当比例。各个部分必须和谐一致，相互适应；因为美丽在于统一，当许多事物看起来像一个时。不美丽在于多样性，当属于不同头脑的事物混在一起时；就像我们说把一个老人的头放在年轻人的肩膀上是不美观的。但当所有事物都适合得以形成一个完美的整体时，就有了美丽和漂亮。

2. Besides soundness of constitution and comeliness of proportion, there is a grace of colour that maketh beauty, which ariseth out of the other. So that soundness and goodness of constitution, together with the exact proportion of the variety of parts, having with it this gracefulness of colour and complexion, makes up that which we call beauty. In a word, then, this carnation colour, white and ruddy, may be understood of that excellent and sweet mixture that makes such a gracefulness in Christ. In him there is wonderful purity and holiness, and yet a wonderful weakness. There is God the 'great God' and a piece of earth, of flesh in one person; a bloody, pierced, and a glorious shining body; humility and glory: justice, wonderful justice, and yet exceeding love and mercy: justice to his enemies, mercy to his children.
除了体格的健康和比例的美观之外，还有一种颜色的优雅，它是由其他因素产生的。因此，体格的健康和良好，加上各个部分的准确比例，再加上这种颜色和肤色的优雅，构成了我们所称之为美的东西。总之，这种肉色，白色和红润色，可以理解为在基督身上产生了这种优雅的卓越和甜美的混合物。在他身上有着奇妙的纯洁和圣洁，但也有着奇妙的脆弱。他既是伟大的上帝，又是一块土地，一块肉体的一部分；一个流血、被刺穿的、光辉灿烂的身体；谦卑和荣耀：公正，奇妙的公正，但又是无比的爱和怜悯：对敌人的公正，对子女的怜悯。

Obs. Christ is a most beautiful person, not as God only, but as man, the Mediator, God and man. The person of the Mediator is a beautiful person, as Ps. 45:2, there is a notable description of Christ and of his church, 'Thou art fairer than the children of men, grace is poured into thy lips,' &c.
基督是一个非常美丽的人，不仅仅是作为上帝，而且作为人，作为调解者，既是上帝又是人。调解者的人是一个美丽的人，正如诗篇 45:2 所描述的基督和他的教会，“你比世人更美丽，你的嘴唇满有恩典”，等等。

But the loveliness and beauty of Christ is especially spiritual, in regard of the graces of his Spirit. A deformed person, man or woman, of a homely complexion and constitution, yet, notwithstanding, when we discern them by their conversation to be very wise and of a lovely and sweet spirit, very able and withal wondrous willing to impart their abilities, being wondrous useful; what a world of love doth it breed, though we see in their outward man nothing lovely? The consideration of what sufficiency is in Christ, wisdom, power, goodness, and love, that made him come from heaven to earth, to take our nature upon him, to marry us, and join our nature to his (that he might join us to him in spiritual bonds): the consideration of his meekness and gentleness, how he never turned any back again that came to him, should make us highly prize him. Indeed some went back of themselves (as the young man in discontent, Mat. 19:22), Christ turned them not back; nay, he loved the appearance of goodness in the young man, and embraced him. He is of so sweet a nature that he never upbraided those that followed him with their former sins, as Peter with denial, and the like. He is of so gracious a nature that he took not notice of petty infirmities in his disciples, but tells them of the danger of those sins that might hurt them: being of so sweet a nature that 'he will not quench the smoking flax, nor break the bruised reed,' Isa. 42:3; his whole life being nothing but a doing of good, 'he did all things well' (as the gospel speaks), excellent well, Mark 7:37.
但是，基督的美丽和美好尤其是在灵性方面，与他的圣灵的恩赐有关。一个长相丑陋的人，无论男女，外貌平庸，体质不佳，但是，当我们通过他们的言谈举止发现他们非常聪明、可爱和温柔，非常有能力并且非常愿意分享自己的才能，非常有用；尽管我们在他们的外表上看不到任何可爱之处，但这会产生多么深厚的爱意啊！思考基督的丰富才能，智慧、能力、善良和爱心，使他从天堂降临到地球，承担我们的本性，与我们结合（使我们在灵性上与他结合）；思考他的温柔和温和，他从不拒绝任何来找他的人，这应该使我们高度珍视他。事实上，有些人自己退缩了（如不满的年轻人，马太福音 19:22），但基督并没有让他们退缩；相反，他喜欢年轻人身上的善良之处，并拥抱了他。他的性格如此温和，从不因那些跟随他的人以前的罪过责备他们，比如彼得的背叛等。 他的性格非常宽容，对于门徒的小缺点并不在意，但会告诉他们那些可能伤害他们的罪的危险。他的性格非常温和，他不会扑灭冒烟的灯芯，也不会折断受伤的芦苇（以赛亚书 42:3）；他的整个生命都是在行善，正如福音所说的，“他所作的一切都好极了”（马可福音 7:37）。

Now, the consideration of what a gracious Spirit is in Christ, must needs be a loadstone of love, and make him beautiful. Therefore Bernard saith well, When I think of Christ, I think at once of God, full of majesty and glory; and, at the same time, of man, full of meekness, gentleness, and sweetness. So, let us consider of Christ as of the 'mighty God,' powerful; and withal consider of him as a gentle and mild man, that came riding meekly on an ass, as the Scripture sets him out,' Mat. 21:5. He was for comers, and gave entertainment to all: 'Come unto me, all ye that are weary and heavy laden,' &c., Mat. 11:28. For the most weak and miserable person of all had the sweetest entertainment of him, 'He came to seek and to save that which was lost,' Luke 19:10. Let us, I say, think of him both as of the great God, and withal as of meek man: the one to establish our souls, that he is able to do great matters; the other to draw us to him because he loves us. We are afraid to go to God, 'a consuming fire,' Heb. 12:29; but now let us think we go to bone of our bone and flesh of our flesh, to our brother, to one that out of his goodness abased himself of purpose that we might be one with him: who loved us more than his own life, and was contented to carry the curse for us, that we might be blessed of God for ever, and to suffer a most painful and shameful death, that so he might make us heirs of everlasting life.
现在，考虑到基督中的恩慈的精神，必然是爱的磁石，使他变得美丽。因此，伯纳德说得好，当我想到基督时，我立刻想到充满威严和荣耀的上帝；同时，我也想到充满温柔、温和和甜蜜的人。因此，让我们把基督看作是“大能的上帝”，有力量；同时也要把他看作是温和和温柔的人，正如经文所描述的那样，“他骑着驴，温柔地来到”，马太福音 21:5。他是为来者而来，接纳所有人：“凡劳苦担重担的人，可以到我这里来”，马太福音 11:28。因为最软弱和可怜的人得到了他最甜蜜的款待，“他来，是要寻找拯救失丧的人”，路加福音 19:10。我说，让我们既把他看作伟大的上帝，又把他看作温和的人：一个是为了坚定我们的灵魂，他能做大事；另一个是为了吸引我们到他这里，因为他爱我们。我们害怕去见上帝，“他是烧灭的火”，希伯来书 12:29；但现在让我们想象一下，我们去成为我们的骨肉之躯，去成为我们的兄弟，去成为那个出于他的善意而自降身份的人，这样我们就能与他合而为一：他比自己的生命更爱我们，并且愿意为我们承担诅咒，使我们能够永远蒙上帝祝福，并且承受最痛苦和可耻的死亡，以便他能使我们成为永恒生命的继承人。

Christ is spiritually lovely, 'the chiefest of ten thousand.' The church sets him out by comparison, 'a standard-bearer,' a carrier of the 'banner of ten thousand.' For, as the goodliest men use to carry the ensign, the banner; so he, the goodliest of all other, is the standard-bearer.
基督在精神上是可爱的，“万中之首”。教会通过比较来描述他，“一个旗帜的标杆”，一个携带“万中之旗”的人。因为，正如最英俊的人通常携带旗帜，旗帜；他，作为所有其他人中最英俊的，是标杆。

Obs. Whence we gather, that Christ, as he is beautiful and good, so he is incomparably, beyond all comparison good; 'He is a standard bearer, one among ten thousand; anointed with the oil of gladness above his fellows,' Ps. 45:7.
我们从中可以得出结论，基督既美丽又善良，而且他的善良是无与伦比的，超越一切比较；他是万人中的旗手，被膏油所喜爱，超过他的同伴，诗篇 45:7。

First, for that he is so near to God by the personal union.
首先，因为他通过个人的联合与上帝如此亲近。

And in regard likewise, that all others have all from him. Of his fulness we receive grace for grace, John 1:16. Ours is but a derivative fulness. His glory and shining is as the shining of the body of the sun; ours as the light of the air, which is derived from the glory of the sun. Ours is but the fulness of the stream, and of the vessel, but the fulness of the fountain and of the spring is his. Thereupon he is called 'the head of the church,' Col. 1:18; the head is the tower of the body which hath all the five senses in it, and wisdom for the whole body. It seeth, heareth, understandeth, and doth all for the body; having influence into the other parts of it. So Christ is above all, and hath influence into all his church, not only eminence, but influence.
并且同样地，其他人都从他那里得到一切。我们从他的丰盈中领受恩典，恩上加恩，约翰福音 1:16。我们的丰盈只是派生的。他的荣耀和光辉如同太阳的光辉；我们的光辉如同空气的光明，是从太阳的荣耀中派生出来的。我们的丰盈只是溪流和容器的丰盈，而泉水和源头的丰盈是属于他的。因此，他被称为“教会的头”，歌罗西书 1:18；头是身体的堡垒，拥有全部五官和整个身体的智慧。它看见、听见、理解，并为身体做一切；对其他部分也有影响力。所以基督在一切事上超越一切，并且对他的教会有影响力，不仅是卓越，而且是影响力。

What is excellent in the heavens? The sun. So Christ is the 'Sun of righteousness,' Mal. 4:2. The stars. He is the 'bright morning star,' Rev. 22:16. The light. He is the 'light of the world,' John 9:5. Come to all creatures; you have not any excellent amongst them but Christ is styled from it. He is 'the lion of the tribe of Judah,' Rev. 5:5, the 'lily,' Cant. 2:1, and the 'rose,' Cant. 2:1, and 'the Lamb of God that taketh away the sins of the world,' John 1:29, 'the tree of Life,' &c., Rev. 22:2. There is not a thing necessary to nature, but you have a style from it given to Christ, to shew that he is as necessary as bread and water, and the food of life, John 6:35; John 4:14. When we see light, therefore, think of the 'true light,' John 9:5. When the sun, think of the 'Sun of righteousness,' Mal. 4:2. So remember 'the bread and water of life,' in our common food. Therefore the sacraments were ordained, that as we go to the sea by the conduct of rivers, so we might go to the sea of all excellency and goodness by the conduct of these rivers of goodness, to be led by every excellency in the creature, to that of our mediator Christ, who is 'the chiefest among ten thousand.'
在天上有什么是卓越的？太阳。所以基督被称为“公义的太阳”，玛拉基书 4:2。星星。他是“明亮的晨星”，启示录 22:16。光。他是“世界的光”，约翰福音 9:5。来到所有的生物身上；在它们中间没有任何卓越的，但基督被称为它。他是“犹大支派的狮子”，启示录 5:5，“百合花”，雅歌 2:1，“玫瑰花”，雅歌 2:1，“担当世人罪孽的神羔羊”，约翰福音 1:29，“生命树”等，启示录 22:2。自然界所需的一切事物，你都给基督起了一个名字，以显示他和面包、水以及生命的食物一样必不可少，约翰福音 6:35；约翰福音 4:14。因此，当我们看到光明时，想到“真光”，约翰福音 9:5。当看到太阳时，想到“公义的太阳”，玛拉基书 4:2。所以要记住我们日常食物中的“生命的面包和水”。因此，圣礼的设立是为了让我们通过这些善行的河流引导，像我们通过河流的引导去大海一样，去到所有卓越和善行的大海，被每一个生物的卓越引导，去到我们的调解者基督那里，他是“万中之上的至宝”。

To come more particularly to speak of his excellencies, omitting his two natures in one person, God and man; that we may consider his offices, a king, priest and prophet. He being the chief in all these, so all good kings before him were types of him, as also the prophets and priests. He was all in one. Never any before him was king, priest, and prophet, as he was king, priest, and prophet in one. So in every respect he was incomparable above all.
来更详细地谈论他的卓越之处，不涉及他作为上帝和人的两个本质合一的问题；我们可以考虑他的职责，即国王、祭司和先知。他在这些方面是首领，因此在他之前的所有好国王都是他的预表，同样的，先知和祭司也是如此。他是三位一体的。在他之前从未有过像他这样既是国王、祭司又是先知的人。因此，在各个方面，他是无与伦比的。

1. Such a king, as is king of kings; and subdueth things unconquerable to all other kings, even the greatest enemies of all; such a king as conquered the world, death, hell, and sin, all things that are terrible. Death you know is called 'the king of fears,* because it terrifieth even kings themselves. Christ is such a king as takes away these terrible greatest ills of all; such a king as rules over the soul and conscience, the best part of man, where he settles and stablisheth peace; such a king as sets up his kingdom in our very souls and hearts, guides our thoughts, desires, actions, and affections, setting up a peaceable government there. So he is an incomparable king even in regard of that office. 'He is the chiefest of ten thousand;' such a king as carries the government upon his own shoulders, as it is Isa. 9:6. He devolves not the care to another, to make it as he list and so be a cypher himself, but he carries all upon his own shoulder. He needs not a pope for his vicar.
如此一位国王，是众国之王；征服其他所有国王无法征服的东西，甚至是所有最大的敌人；征服了世界、死亡、地狱和罪恶，所有可怕的事物。你知道，死亡被称为“恐惧之王”，因为它甚至让国王们感到恐惧。基督就是这样一位国王，他消除了所有这些可怕的最大灾难；他是统治灵魂和良心的国王，人最好的部分，在那里他建立和确立了和平；他在我们的灵魂和心中建立了他的国度，引导我们的思想、欲望、行动和情感，建立了一个和平的政府。因此，他在这个职位上是无与伦比的国王。“他是万中之首”；他是那样一位将政府扛在自己肩上的国王，正如以赛亚书 9:6 所说。他不把责任转交给别人，随心所欲地处理，从而成为一个无足轻重的人，而是将一切都扛在自己的肩上。他不需要教皇作为他的代理人。

2. Again, as a priest, such a high priest as offered himself a sacrifice by his eternal Spirit. He as God offered up his manhood. Such a priest as hath satisfied the wrath of God, and reconciled God to man. All other priests were but types of this priest, who is such a priest as never dies, 'but lives for ever to make intercession for us in heaven,' by virtue of that sacrifice which he offered in the days of his flesh. He was both priest and sacrifice. Such a 'priest as is touched with our infirmities;' so mild and gentle, full of pity and mercy. No priest to this priest. God only smelt a sweet smell from this sacrifice.
再次，作为一位祭司，他是一位如此高尚的祭司，他以他永恒的灵性献上了自己的牺牲。他作为上帝，献上了他的人性。这样一位祭司满足了上帝的愤怒，使上帝与人和解。所有其他的祭司都只是这位祭司的预示，他是一位永不死去的祭司，'却永远活着在天上为我们代祷'，凭借他在肉体时代所献上的那个牺牲。他既是祭司又是牺牲。这样一位'与我们的软弱同受苦难的祭司'，如此温和慈爱，充满怜悯和仁慈。没有任何祭司能与这位祭司相比。只有上帝从这个牺牲中闻到了甜美的香气。

3. And for his prophetical office, he is a prophet beyond all others. Such a one as can instruct the soul. Other men can propound doctrines, but he can open the understanding, and hath the key of the heart, the 'key of David which can open the soul,' Luke 24:45. By his Holy Spirit he can make the very simple full of knowledge, Prov. 1:4. Such a prophet as hath his chair in the very heart of man; this great 'Bishop of our souls,' 1 Pet. 2:25, 'the Angel of the covenant,' that Λογὸς, 'the messenger of the Father.' So he is 'the chief of ten thousand,' consider him as king, as priest, or as prophet.
3. 而对于他的先知职务，他是超越所有其他人的先知。他能够教导灵魂。其他人可以提出教义，但他能够开启理解，并拥有心灵的钥匙，即“能够开启灵魂的大卫之钥”，路加福音 24:45。通过他的圣灵，他能使愚昧者充满知识，箴言 1:4。他是一位在人的内心深处拥有自己宝座的先知；这位伟大的“我们灵魂的主教”，彼得前书 2:25，“约约的使者”，即“父的使者”。因此，无论将他视为国王、祭司还是先知，他都是“万万中之首”。

Use. The use of this is exceeding pregnant, comfortable, and large, that we have such a Saviour, such an eminent person, so near, so peculiar to us. Our beloved, my beloved. If he were a 'beloved, the chief of ten thousand,' it were no great matter, but he is mine. He is thus excellent; excellent considered with propriety in it, and a peculiar propriety. Peculiarity and propriety, together with transcendent excellency, makes happy if there be any enjoying of it. Therefore repent not yourselves of your repentings, but think I have not cast away my love, but have set it upon such an object as deserves it, 'for my beloved is the chiefest of ten thousand.'
使用。使用这个东西是非常重要的，舒适而宽敞，我们有这样一个救主，这样一个杰出的人，如此亲近，如此特殊。我们的爱人，我的爱人。如果他只是一个“万中之首的爱人”，那就没什么了不起的，但他是我的。他是如此卓越；卓越地考虑，具有特殊的适当性。特殊性和适当性，再加上超凡的卓越，如果有人享受它，就会感到幸福。所以不要为你们的悔改而后悔，而要想着我没有抛弃我的爱，而是把它放在了一个值得的对象上，“因为我的爱人是万中之首”。

THE FIFTEENTH SERMON
第十五篇讲道

My beloved is white and ruddy, the chiefest among ten thousand.—CANT. 5:10.
我所爱的是白色和红润的，是万中之首。-雅歌 5:10。

LOVE is such a boundless affection, that where it once breaks forth in praises upon a good foundation, it knows no measure; as we see here in the church, who being provoked and, as it were, exasperated by the 'daughters of Jerusalem' to explain the excellency of him she had with so much affection incessantly sought after, that she might justify her choice (ere she descend into particulars), she breaks forth into this general description of her beloved; whereby she cuts off from all hopes of equalling him, 'My beloved is white and ruddy' (exceeding fair), nay, 'the chief among ten thousand' (none like him). She would not have us think she had bestowed her love but on the most excellent of all, 'the chief of ten thousand.' Well were it for us that we could do so in our love, that we might be able to justify our choice; not to spend it on sinful, vain, and unprofitable things, which cause repentance and mourning in the conclusion, whereof the church here worthily cleareth herself; in that she had chosen 'the chief among ten thousand.'
爱是一种无边无际的情感，一旦在良好的基础上爆发出来，就不知道尺度；正如我们在教堂中所见，她被“耶路撒冷的众女子”激怒和激怒，以解释她一直追求的那个她深深爱着的人的卓越之处，以便证明她的选择（在她进入细节之前），她突然描述了她心爱的人；从而使我们无法希望与他相提并论，“我的心爱是白色和红润的”（非常美丽），甚至是“万中之首”（无人能比）。她不希望我们认为她只把爱给了最优秀的人，“万中之首”。如果我们在爱中能这样做，那对我们来说是很好的，这样我们就能证明我们的选择；不要把它花在罪恶、虚荣和无益的事物上，这些事物在最后会引起悔恨和哀悼，教堂在这里当之无愧地为自己辩护；因为她选择了“万中之首”。

And most justly did she place her affections upon so excellent an object, who was so full of 'all the treasures of wisdom and knowledge, the life of our life, in whom dwelt all the fulness of the Godhead bodily,' Col. 1:11, 19; in whom was a gracious mixture and compound of all heavenly graces; where greatness and goodness, justice and mercy, God and man, meet in one person. Such an one who breaks no 'bruised reed, nor quenches the smoking flax,' Mat. 12:20, who refuses not sinners, but invites them unto him, offering to heal all and cure all who come unto him. He is a king indeed, John 18:37. But this also approves her choice; he rules all, commands all, judges all. What then can she want who hath such a friend, such a husband? whose government is so winning, mild, and merciful?
她完全理所当然地将她的感情寄托在如此卓越的对象上，他充满了“智慧和知识的一切宝藏，我们生命的生命，在他里面有神的一切丰满的居住”，哥罗西书 1:11, 19; 在他身上有一种令人赞叹的天上恩典的混合和复合；在这个人中，伟大和善良、公正和怜悯、神和人相遇。他是那位不压断“压伤的芦苇，也不熄灭冒烟的灯芯”的人，马太福音 12:20，他不拒绝罪人，而是邀请他们来到他面前，愿意医治所有前来的人。他确实是一位国王，约翰福音 18:37。但这也证明了她的选择；他统治一切，指挥一切，审判一切。那么，她还能需要什么呢？她有这样一个朋友，这样一个丈夫，他的统治是如此亲切、温和和仁慈。

He is not such a monarch as loves to get authority by sternness, like 'Rehoboam, 1 Kings 12:12, but by those amiable graces of gentleness and love. All the excellencies of holiness, purity, and righteousness, are sweetly tempered with love and meekness in him. You may see, for instance, how he takes his disciples' part against the Pharisees, and the poor woman's that came to wash his feet and kissed them, against the Pharisee that had invited him to dinner, Luke 7:44. The church is a company of despised people, that are scorned of Pharisaical proud spirits; who perhaps have morality and strength of parts to praise them with. Now Christ takes part with the broken spirits, against all proud spirits. Howsoever he be gone to heaven (where he is full of majesty), yet he hath not forgotten his meekness nor changed his nature, with change of honour. He is now more honoured than he was, for 'he hath a name above all names, in heaven or in earth,' Acts 4:12; yet he is pitiful still. 'Saul, Saul, why persecutest thou me?' Acts 9:4. He makes the church's case his own still. Together with beams of glory, there are bowels of pity in him, the same that he had here upon earth; which makes him so lovely to the truly brokenhearted, believing soul, 'My beloved is white and ruddy.'
他不是那种通过严厉来获得权威的君主，像《列王记》12:12 中的罗波安，而是通过温和和爱的可爱之处来获得权威。他所有的圣洁、纯洁和公义的美德都与爱和温柔相融合。例如，你可以看到他如何支持门徒对抗法利赛人，以及对那个来洗他脚并亲吻他脚的贫穷妇人的支持，而这个妇人是那个邀请他吃饭的法利赛人所鄙视的，路加福音 7:44。教会是一群被轻视的人，他们被法利赛人的傲慢精神所嘲笑；这些人也许有道德和才智的力量来赞美他们。现在，基督站在破碎的灵魂一边，对抗所有傲慢的灵魂。虽然他已经升天（在那里他充满威严），但他没有忘记他的温和，也没有因为荣耀的变化而改变他的本性。他现在比以前更受尊敬，因为“他在天上地下的名字都超过一切名字”，使徒行传 4:12；然而他仍然是慈悲的。“扫罗，扫罗，你为什么逼迫我？”使徒行传 9:4。他仍然把教会的情况当作自己的情况。 与荣耀的光芒一起，他内心也有怜悯之情，就像他在地上时一样；这使他对那些真正伤心、有信心的灵魂如此可爱，“我的良人白皙红润。”'

He is set out likewise by comparing him with all others whatsoever, 'He is the chief of ten thousand;' a certain number for an uncertain, that is, the chief among all. In all things Christ hath the pre-eminence. 'He is the first-born from the dead,' Rom. 8:29; 'he is the first-born of every creature,' Col. 1:15; he is the eldest brother; he is the chief among all. For all kings, priests, and prophets before were but types and shadows of him. He, the body, the truth, and the substance. And (as was shewed before) he is all three in one, king, priest, and prophet; the great doctor* and prophet of his church, that spake by all the former prophets, and speaks by his ministers to the end of the world. 'The angel of the covenant,' that Λογὸς, the Word, that expresseth his Father's breast; that as he came from the bosom of his Father, so lays open his counsel to mankind. It was he that spake by Noah, and preached by his Spirit to the souls that are now in prison, as Peter speaks, 1 Pet. 3:19. So, 'he is the chief among all.' But especially in regard of his righteousness; for which Paul 'accounted all dung and dross, to be found in Christ, not having his own righteousness, but the righteousness that is in Christ,' Phil. 3:8; which is more than the righteousness of an angel, being the righteousness of God-man, and above all the righteousness of the law.
他与其他所有人相比，同样被认为是“万人之首”；一个确定的数字代表一个不确定的数量，也就是说他是所有人中的首领。在所有事情上，基督都是卓越的。“他是从死里复活的首生者”（罗马书 8:29），“他是一切受造之物的首生者”（歌罗西书 1:15）；他是长子，他是所有人中的首领。因为以前的所有国王、祭司和先知都只是他的预表和影子。他是身体、真理和实质。正如之前所示，他是三位一体的，国王、祭司和先知；他是他教会的伟大教师和先知，通过所有先知说话，并通过他的仆人说话直到世界的末日。“约约的使者”，那个表达他父亲心意的“道”，正如他从父亲的怀抱中出来，也向人类揭示他的计划。正如彼得所说，他曾经通过挪亚说话，并通过他的灵向现在在监狱里的灵魂传道（彼得前书 3:19）。所以，他是所有人中的首领。但尤其是关于他的公义；保罗认为一切都是粪土和垃圾，只要在基督里找到，就不是他自己的公义，而是在基督里的公义，腓立比书 3:8；这超过了天使的公义，是神人的公义，高于一切律法的公义。

Quest. But what is this to us or to the church?
但这对我们或教会有什么关系呢？

Ans. Yes; for his beauty and excellency is the church's, because he is the church's. 'My beloved is white and ruddy, and my beloved is the chief among ten thousand.' It is the peculiar interest that the church hath in Christ that doth relish her spirit; excellency with propriety in him; 'I am my beloved's, and my beloved is mine.' The more excellent the husband is, the more excellent is the wife. She only shines in his beams. Therefore it is the interest that we have in Christ that endears Christ to us. But to come to more particular application of it. Is Christ thus excellent, super-excellent, thus transcendently excellent, 'white and ruddy,' the chief of ten thousand?' This serves,
答案：是的；因为他的美丽和卓越属于教会，因为他是教会的。'我的良人白色而红润，他在万人之上。'教会对基督的特殊利益使她的精神得到滋养；在他身上，卓越与适当性相结合；'我是我的良人的，我的良人是我的。'丈夫越优秀，妻子就越优秀。她只在他的光芒中闪耀。因此，我们对基督的利益使基督对我们更加亲近。但是，更具体地应用它。基督是如此卓越、超卓、超越卓越的，'白色而红润'，是万人之首？这有助于

1. To draw those that are not yet in Christ unto him.
把那些尚未信主的人吸引到他身边。

2. To comfort those that are in Christ.
安慰那些在基督里的人。

Use 1. First, those that are not yet in Christ, not contracted to him, to draw them; what can prevail more than that which is in Christ? Beauty and excellencies, greatness and goodness. And indeed one main end of our calling, the ministry, is, to lay open and unfold the unsearchable riches of Christ; to dig up the mine, thereby to draw the affections of those that belong to God to Christ.
首先，那些尚未归入基督，未与他缔结契约的人，要吸引他们；有什么比基督更能胜过呢？美丽和卓越，伟大和善良。事实上，我们呼召、事奉的主要目的之一就是揭示和展示基督那无法探究的丰富；挖掘这座矿山，以此吸引那些属于上帝的人的情感归向基督。

Use 2. But it is not enough to know that there are excellencies in Christ to draw us to him, but, there must be a sight of our misery; what beggars we are, and how indebted. Before we are in Christ we are not our own. The devil lays claim to us that we are his; death lays claim to us. We are under sin; we cannot satisfy one of a thousand; therefore this enforceth to make out to join with him that can discharge all our debts, answer all our suits, and non-suit Satan in the court of heaven. When once we are married to the Lord of heaven and earth, all is ours. We have a large charter, 'All things are yours, and you are Christ's, and Christ is God's,' 1 Cor 3:22, 23.
使用 2。但仅仅知道基督的卓越之处并不足以吸引我们去追随他，还必须看到我们的悲惨处境；我们是多么贫穷，多么负债累累。在我们成为基督的之前，我们不是属于自己的。魔鬼声称我们是他的；死亡声称我们是他的。我们被罪所束缚；我们无法满足千分之一；因此，这迫使我们与那个能够偿还我们所有债务、回答我们所有请求，并在天堂的法庭上驳倒撒旦的人联合起来。一旦我们与天地之主结为夫妻，一切都属于我们。我们拥有一份广阔的特许状，“万物都属于你们，你们属于基督，基督属于上帝。”（哥林多前书 3:22, 23）

Quest. Why are all things ours?
为什么所有的事物都是我们的？

Ans. Because we are married to Christ, who is Lord of all. It is the end of our calling to sue for a marriage between Christ and every soul. We are the friends of the bride, to bring the church to him; and the friends of the church, to bring Christ to them. It is the end of our ministry to bring the soul and Christ together; and let no debts, no sins hinder. For especially he invites such as are sensible of their sins. 'Where sin abounds, grace abounds much more,' Rom. 5:20. 'Come unto me, all ye that are weary and heavy laden,' Mat. 11:28. And, 'he came to seek and to save that which was lost,' Luke 19:10. He requires no more, but that we be sensible of our debts and miseries, which sense he works likewise by his Holy Spirit.
因为我们与基督结为夫妻，他是万物的主。我们的使命是追求基督与每个灵魂的婚姻。我们是新娘的朋友，将教会带给他；我们是教会的朋友，将基督带给他们。我们的事工的目的是将灵魂与基督联系在一起，不要让债务和罪恶阻碍。特别是他邀请那些意识到自己罪恶的人来。罗马书 5:20 说：“罪恶加增，恩典更加加增。”马太福音 11:28 说：“凡劳苦担重担的人，可以到我这里来。”路加福音 19:10 说：“人子来，为要寻找拯救失丧的人。”他只要求我们意识到自己的债务和苦难，而这种意识也是他的圣灵通过工作产生的。

Use 3. Again, for those that have entertained Christ, let them see what an excellent gracious person they have entertained, who is 'the chief of ten thousand.' The world thinks them a company of silly, mean people, that make choice of Christ, religion, the word, and such things; but there is a justification of their choice. They choose him that is 'the chief of ten thousand.' 'Let him kiss me with the kisses of his mouth,' saith the spouse, 'for thy love is better than wine, nay, than life itself,' Cant. 1:2. A Christian must justify the choice that he hath made with Mary 'of the good part,' Luke 10:42; against all those that shall disparage his choice. Let the world account Christians what they will; that they are a company of deluded, besotted persons, fools and madmen; the Christian is the only wise man. Wisdom is seen in choice especially; and here is the choice of that which is excellent and most excellent of all,' the chief often thousand.'
再次使用 3。对于那些接纳基督的人来说，让他们看到他们所接纳的是一个多么优秀、仁慈的人，他是“万千之首”。世界认为他们是一群愚蠢、卑微的人，选择基督、宗教、圣经和其他事物；但他们的选择是有理由的。他们选择了“万千之首”。新娘说：“愿他用口亲我，因你的爱情比酒更美，胜过一切。”（雅歌 1:2）基督徒必须为自己所做的选择辩护，就像马利亚在路加福音 10:42 中选择了“美好的一部分”，抵抗所有贬低他选择的人。无论世界如何评价基督徒，认为他们是一群被欺骗、愚蠢、疯狂的人，基督徒才是唯一明智的人。智慧尤其体现在选择上；而这里的选择是卓越的，是所有选择中最卓越的，“万千之首”。

Use 4. So also, we may see here the desperate and base folly of all whatsoever, save true Christians. What do they make choice of to join to? that which is base, the condemned world, vain, transitory things; and refuse Christ. Are they in their right wits who refuse a husband that is noble for birth, rich for estate, mighty for power, abundant in kindness and love itself, every way excellent, and take a base, ignoble, beggarly person? This is the choice of the world. God complains, 'Israel would none of me,' &c., Ps. 81:11. What shall we judge therefore of those that will none of Christ when he woos and sues them; but prefer with Esau a 'mess of pottage,' before their eternal birthright, Heb. 12:16; with Adam, an apple before paradise; and with Judas, thirty pieces of silver before Christ himself. This is the state of many men. To be married to Christ is to take him for an husband; to be ruled by him in all things. Now when we prefer base commodities and contentments before peace of conscience and the enjoying of his love—what is it, but for pelf and commodity, thirty pieces of silver (perhaps for sixpence, a thing of nothing), to refuse Christ. Yet this is the condition of base worldlings that live by sense and not by faith. So then as it serves to comfort those that have made a true choice; so it serves to shew the madness and folly of all others, which one day will feel their hearts full of horror and confusion, and their faces of shame, when they shall think, What? hath Christ made such suit to my heart to win my love? hath he ordained a ministry for to bring me in? made such large promises? is he so excellent? and was this discovered to me, and yet would I none of him? what did I choose, and what did I leave? I left Christ with all his riches, and made choice of the 'pleasures and profits of sin, which are but for a season,' Heb. 11:25. When the conscience is once thoroughly awaked, this will torment it,—the punishment of loss, not of loss simply, as the loss of Christ and the loss of heaven, but the loss of Christ and of heaven so discovered and opened. Therefore there is no condition in the world so terrible as of those that live in the church, and hear those things of Christ crucified unfolded to them before their eyes. As Paul speaks of the ministry, it makes Christ's cross so open to them as if he had been crucified before their eyes, Gal. 3:1. Yet notwithstanding [they] yield to their base heart's desires and affections before these excellencies; which if they had a spirit of faith would draw their hearts to him.
使用 4。因此，我们可以在这里看到除真正的基督徒之外，所有其他人的绝望和卑鄙的愚蠢。他们选择加入什么？卑鄙的、被谴责的世界，虚荣的、短暂的事物；而拒绝基督。他们是明智的吗？他们拒绝了一个出身高贵、财富丰厚、权力强大、慈爱丰盈、卓越无比的丈夫，而选择了一个卑贱、卑微、乞丐般的人？这是世界的选择。上帝抱怨说：“以色列不肯听从我”，诗篇 81:11。那么，当基督追求和恳求他们时，我们应该如何评判那些拒绝基督的人呢？他们是否像以扫一样，宁愿选择一碗红豆汤而不要他们永恒的产业（希伯来书 12:16）？像亚当一样，宁愿选择一个苹果而不要伊甸园？像犹大一样，宁愿选择三十块银币而不要基督自己？这是许多人的处境。与基督结婚意味着把他当作丈夫；在一切事情上受他的统治。现在，当我们把卑贱的商品和满足感放在良心的平安和享受他的爱之前时，这不就是为了金钱和利益，为了三十块银币（也许只值六便士，微不足道的东西），拒绝基督吗？ 然而，这是那些凭感官而非信仰生活的世俗人的状况。因此，正如它能安慰那些做出真正选择的人一样，它也展示了其他所有人的疯狂和愚蠢，他们将在某一天感到心中充满恐惧和困惑，脸上满是羞愧，当他们想到，什么？基督竟然如此追求我的心来赢得我的爱？他为了把我带进来而设立了一个事工吗？他做出了如此大的承诺吗？他如此卓越吗？这一切都向我展示了，然而我却不愿接受他？我选择了什么，我放弃了什么？我放弃了拥有丰富的基督，选择了“罪的快乐和利益，虽然只是暂时的”，来自希伯来书 11:25。当良心一旦完全觉醒，这将折磨它——损失的惩罚，不仅仅是简单的损失，而是基督和天堂的损失如此被揭示和展示。因此，在世界上没有比那些生活在教会中，听到基督被钉十字架的事情在他们眼前展开的人更可怕的处境了。 保罗谈到事奉的时候，使基督的十字架对他们来说如此明显，仿佛他在他们眼前被钉死，加拉太书 3:1。然而，尽管如此，他们仍然屈服于自己卑劣的内心欲望和情感，而不是这些美好的事物；如果他们有信心的灵魂，这些美好的事物会吸引他们的心。

Therefore let us consider how we hear those things. It concerns us nearly. On the one side we see what we get if we join with Christ; we have him and his. On the contrary, we lose him; and not only so, but we gain eternal misery, and perish eternally. O what baseness of mind possesseth us! Christ left all things in love to us, and we leave Christ for any paltry thing in the world; almost to please and content the humours of sinful men, to attain a few empty titles, to get a little wealth, enjoy a little pleasure. You see then the equity of that terrible commination* that you have, 'If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha,' 1 Cor. 16:22. Let him be accursed for ever that loves not the Lord Jesus Christ. If any man sin there is a remedy to discharge his sin in Jesus Christ, if he will marry him and take him; but when Christ is offered and we will have none of him, we sin against the gospel; and then there is no remedy; there is nothing but 'Anathema and Maran-atha.' Therefore the most dangerous sins of all, are those against the light of the gospel; when yet we choose rather to live as we list, than to join ourselves to Christ. To this purpose, Heb. 2, St Paul makes an use of the first chapter, wherein he sets out the excellency of Christ, whom the angels adore. He is so beautiful, so lovely that God the Father is in love with him, and pronounceth, 'This is my beloved Son,' Mat. 3:17. In the beginning of the second chapter, 'Wherefore,' saith he, 'how shall we escape if we neglect so great salvation; for if they escaped not that despised Moses' law, &c., how shall we escape if we neglect so great salvation?' Heb. 2:3. He says not, if we oppose Christ, but if we neglect him, if we do not love so great salvation; as 2 Thess. 1:8, it is said, 'Christ will come in flaming fire to take vengeance of all those that do not know God, and obey not the gospel of Christ,' though they do not persecute it.
因此，让我们考虑我们如何听到这些事情。这与我们息息相关。一方面，我们看到如果与基督联合，我们得到了他和他的一切。相反，我们失去了他；不仅如此，我们还会遭受永恒的痛苦，永远地灭亡。哦，我们是多么卑鄙的心灵啊！基督出于对我们的爱，舍弃了一切，而我们为了世上微不足道的东西，舍弃了基督；几乎是为了取悦和满足罪恶的人的心情，获得一些虚无的头衔，获得一点财富，享受一点快乐。你们看到了那可怕的威胁的公正性，你们有的是：“若有人不爱主耶稣基督，就是可咒诅的。”（哥林多前书 16:22）那些不爱主耶稣基督的人应该永远受到诅咒。如果有人犯罪，有一种解脱他的罪的方法，那就是接受耶稣基督，与他结合；但当基督被提供给我们，而我们却不接受他时，我们就违背了福音；那时就没有办法了；只有“可咒诅和可来的主”。因此，最危险的罪就是那些违背福音之光的罪；当我们选择随心所欲地生活，而不愿与基督联合时。为此，希伯来书提到了这一点。 2，圣保罗在第一章中利用了基督的卓越性，天使们崇拜他。他是如此美丽，可爱，以至于上帝父亲爱上了他，并宣告：“这是我的爱子”（马太福音 3:17）。在第二章的开头，他说：“所以，我们若忽略这样伟大的救恩，怎能逃脱呢？因为那起初由主传讲的，是由天使所证实的，和各样违背所听从的，都受了该受的报应，我们若忽略这样伟大的救恩，怎能逃脱呢？”（希伯来书 2:3）。他并没有说，如果我们反对基督，而是如果我们忽视他，如果我们不爱这样伟大的救恩；正如帖撒罗尼迦后书 1:8 所说，“主耶稣要亲自从天上在火焰中显现，带着他有权能的天使，以极大的报应降罚那不认识神，和那不听从我们主耶稣福音的人。”即使他们不迫害福音。

Use 1. Therefore this reproves all civil, moral persons that think they have riches enough. Not only debauched persons, but self-sufficient persons, that think they have any righteousness of their own. Let them know that 'Christ shall come in flaming fire, to take vengeance of such.' This is the scope of the second psalm, which ye know sets out the excellency of Christ, 'I have set my king upon Zion,' Ps. 2:6. God the Father there anoints Christ king of the church. To what end? 'That we should kiss the Son,' kiss him with the kiss of subjection, as subjects do their prince; with the kiss of love, as the spouse doth her husband; and with the kiss of faith. But what if we do not kiss him, and subject ourselves to him, love him, and believe in him? 'If his wrath be once kindled, happy are all those that trust in him.' He is a lamb, but such a one as can be angry. It is said, 'The kings and great persons of the world fly from the wrath of the Lamb,' Rev. 6:16. He that is so sweet, mild, and gentle, if we join with him, on the contrary, if we come not unto him, we shall find the wrath of the Lamb a terrible wrath, which the greatest potentates in the world shall desire to be hid from. 'If his wrath be once kindled, blessed are all those that trust in him,' and woe be to them that do not receive him.
因此，这警戒所有认为自己已经富足的公民和道德人士。不仅是放荡的人，还有自以为有自己的正义的自负之人。让他们知道“基督要在烈火中降临，为这样的人报复。”这是第二篇诗的目的，你们知道它描述了基督的卓越，“我已经立我的君王在锡安山上。”（诗篇 2:6）上帝在那里膏抹基督成为教会的君王。为了什么？“要以嘴亲他。”用顺从的亲吻亲吻他，就像臣民对待他们的君主一样；用爱的亲吻亲吻他，就像妻子对待丈夫一样；用信仰的亲吻亲吻他。但是如果我们不亲吻他，不顺从他，不爱他，不信靠他呢？“他的怒气一旦发作，凡投靠他的都是有福的。”他是羔羊，但是他也会发怒。据说，“世界上的君王和大人物都要躲避羔羊的忿怒。”（启示录 6:16）他是如此温柔、温和，但是如果我们不与他联合，相反地，如果我们不亲近他，我们将发现羔羊的忿怒是可怕的，世界上最有权势的统治者都会希望躲避。 如果他的愤怒一旦燃起，那些信任他的人是有福的，而那些不接受他的人则是可怜的。

Use 2. For us that profess ourselves to be in Christ, and to be joined to him that is thus excellent, let us make this use, to make him the rule of our choice in other things. In the choice of friends, choose such as are friends to Christ. Take heed of society with idolaters, or with profane, wretched persons. If you will be joined to Christ, and profess yourselves to be so, then let us join to none but those that we can enjoy and Christ too. So in marriage, let the rule of choice be the love of Christ. And likewise, let the measure of our respect to all things be the respect to Christ. Let us measure our love to wife and children, to kindred, friends, and to all creatures whatsoever, as it may stand with love to Christ. Obey in the Lord, marry in the Lord, do all things in the Lord, so as may stand with the love and allowance of the Lord, 1 Cor. 7:39, 40.
用途 2. 对于我们自称信仰基督并与他结合的人来说，让我们利用这一点，在其他事情的选择中以他为准则。在选择朋友时，选择那些对基督友善的人。要小心与拜偶像的人或邪恶、可怜的人交往。如果你要与基督结合，并自称如此，那么让我们只与那些我们可以与之共享基督的人结合。同样，在婚姻中，选择的准则应该是基督的爱。同样，我们对所有事物的尊重应该以对基督的尊重为准。让我们用对妻子和孩子、亲戚、朋友以及所有其他生物的爱来衡量，看它是否与对基督的爱相符。在主里顺服，在主里结婚，在主里做一切事情，以与主的爱和允许相符，哥林多前书 7:39, 40。

Use 3. Make also a use of direction, how to come to value Christ thus, as to keep an high esteem of him. For this follows infallibly and undeniably, if Christ be 'the chief of ten thousand,' he must have the chief of our affections 'above ten thousand.' For, as he is in excellency, he must have place in our hearts answerable thereunto; for then our souls are as they should be, when they judge of, and affect things as they are in themselves.
使用 3. 还要利用方向，如何来珍视基督，以保持对他的高度尊重。因为这是不可避免和不可否认的，如果基督是“万中之首”，他必须在我们的感情中占据“万中之首”的地位。因为，正如他在卓越性上，他必须在我们的心中有相应的位置；因为当我们的灵魂根据事物本身来判断和感受时，它们才是应该的。

1. First, let us enter into a serious consideration of the need we have of Christ, of our misery without him, of our happiness if we be joined with him. The soul being thus convinced, the affections must needs follow the sanctified judgment.
首先，让我们认真考虑我们对基督的需要，没有他我们的悲惨，与他结合我们的幸福。灵魂被这样说服后，情感必然会跟随着圣洁的判断。

What will come of it if Christ be set in the highest place in our heart? If we crown him there, and make him 'King of kings and Lord of lords,' in a hearty submitting of all the affections of the soul to him? While the soul continues in that frame it cannot be drawn to sin, discomfort, and despair. The honours, pleasures, and profits that are got by base engagements to the humours of men, what are these to Christ? When the soul is rightly possessed of Christ and of his excellency, it disdains that anything should come in competition with him.
如果我们将基督置于我们心中的最高位置，会有什么结果？如果我们在那里为他加冕，并将他视为“万王之王、万主之主”，全心全意地将灵魂的所有情感归附于他？当灵魂保持这种状态时，它无法被引诱到犯罪、困扰和绝望之中。通过对人的嗜好进行卑劣的妥协所获得的荣誉、快乐和利益，这些对基督来说算得了什么？当灵魂正确地拥有基督和他的卓越之时，它鄙视任何与他竞争的事物。

2. Again, it stands firm against all discouragements whatsoever: for it sets Christ against all, who is the 'chief of ten thousand.' The soul in this case will set Christ against the anger and wrath of God, against Satan, and all our spiritual enemies. Christ is the angel of the covenant. Satan is a lion, a roaring lion; Christ the lion of the tribe of Judah. Satan a serpent, a dragon; but Christ, the true brazen serpent, the very looking upon whom will take away all the stings and fiery darts of Satan whatsoever. Wherefore it is said, 1 John 5:4, that faith is that that 'overcometh the world.' How doth faith overcome the world? Because it overcomes all things in the world, as, on the right hand, pleasures and profits and honours, and on the left hand, threatenings, pains, losses, and disgraces, by setting Christ against all.
再次，它坚定地抵制一切任何形式的泄气：因为它将基督置于一切之上，他是“万万之首”。在这种情况下，灵魂将基督置于上帝的愤怒和忿怒、撒旦以及我们所有的属灵敌人之上。基督是约的天使。撒旦是狮子，一只咆哮的狮子；基督是犹大支派的狮子。撒旦是蛇，是龙；但基督是真正的铜蛇，凡是仰望他的人都会消除撒旦的一切刺和火箭。因此，约翰一书 5:4 说，信心就是“得胜世界的”。信心如何战胜世界？因为它通过将基督置于一切之上，战胜了世界中的一切，如右手的欢乐、利益和荣誉，以及左手的威胁、痛苦、损失和耻辱。

3. Again, if we would have a right judgment and esteem of Christ, let us labour to wean our affections as much as may be from other things. Fleshly hearts that have run so deeply into the world, and vanities of this present life, it is in a sort an extraordinary task for them to be drawn away and pulled from the world, as a child from a full breast, which they have sucked so long. Now, for sweet affections that are tender, it is an excellent advantage they have to consider betimes that there is that in religion and in the gospel which is worth their best and prime affections, the flower and marrow of them. Let them begin, with young Timothy, 2 Tim. 3:15, Daniel, and Joseph, to love Christ from their childhood. It is a desperate folly, on the other hand, to put off the regard of good things till after, when we shall be less fit, when the understanding will be darkened, and the affections blunted, when we shall not have that edge, nature being decayed, and the world having taken such possession of the soul that we shall not value this excellency. Therefore let us begin betimes to make up the marriage between Christ and the soul. No time, indeed, is too late, but it were to be wished that those that are young would be thus wise for their souls betimes.
再次，如果我们想要对基督有正确的判断和尊重，让我们努力尽可能地使我们的情感远离其他事物。那些深陷世界和现世虚荣的肉体之心，对他们来说，被从世界中拉开和拉走是一项非同寻常的任务，就像一个孩子从满足已久的乳房中被拉开一样。现在，对于那些温柔的甜蜜情感来说，他们有一个很好的优势，那就是及早考虑到宗教和福音中值得他们最好和最重要的情感，即它们的花朵和精华。让他们像年轻的提摩太、但以理和约瑟一样，从童年开始就爱基督。另一方面，把对好事物的关注推迟到以后是一种绝望的愚蠢，那时我们将不再适合，理解力将变得昏暗，情感将变得迟钝，我们将没有那种锐利的边缘，因为自然已经衰退，世界已经在灵魂中占据了如此重要的位置，我们将不会珍视这种卓越。因此，让我们及早开始修补基督与灵魂之间的婚姻。 确实，没有什么时候太晚，但希望年轻人能及早为他们的灵魂变得如此明智。

4. Besides, if we would highly value Christ, beg of God a spirit that we may judge aright of our corruptions, for in what measure we can discern the height, and breadth, and depth of our corrupt nature, in that measure shall we judge of the height, and breadth, and depth of the excellency of Christ. The sweetest souls are the most humble souls. Those that love Christ most are those that have been stung most with the sense of their sins. Where sin most abounds in the sense and feeling of it, grace much more abounds in the sense and feeling of that, Rom. 5:20. Did ever soul love Christ more than that woman that had so many devils cast out of her? Luke 8:2. And Paul, that had such great sins forgiven? Doth any man so love his creditor as he that hath much debt forgiven him? It is our Saviour Christ's own reason. Therefore these two go always with the true church. 1. The true knowledge of the corruption of nature, and misery by reason of it; and 2. The true sense and feeling of it, with true and hearty sorrow for it, &c. In popery they slight original sin, that mother, breeding sin. Actual sins be venial, and many sins no sins. And therefore they esteem so slightly of Christ that they join saints, the pope, works and satisfaction with him. Because they know not the depth of the malady, how black sin is, what a cursed estate we are in by nature, they have slight, shallow, and weak conceits of sin. Therefore they have answerable weak and shallow conceits of Christ and of his righteousness and excellency. Therefore the conviction of our sins goeth before the conviction of righteousness in Christ, as it is said, 'The Holy Ghost shall convince the world of sin and then of righteousness,' John 16:8. For except the soul be convinced of sin, and of ill in itself, it will never be truly convinced of good and of righteousness in Christ.
此外，如果我们高度珍视基督，就向上帝祈求一个能够正确判断我们的腐败的灵魂，因为我们能够洞察到我们腐败本性的高度、广度和深度，我们就能够判断基督的卓越之处的高度、广度和深度。最甜美的灵魂是最谦卑的灵魂。那些最爱基督的人是那些对自己的罪感到最痛苦的人。在对罪的感知和感受中，罪越是丰盛，恩典在感知和感受中就越丰盛，罗马书 5:20。有哪个灵魂比那个被赶出许多鬼的妇人更爱基督呢？路加福音 8:2。还有保罗，他的罪过被宽恕了吗？有哪个人比那个被宽恕了许多债务的债务人更爱他的债权人呢？这是我们救主基督自己的理由。因此，这两者总是与真正的教会同在。1. 对本性的腐败和由此带来的苦难的真正认识；2. 对此的真正感知和感受，以及对此的真正和衷心的悔过等等。在天主教中，他们轻视原罪，即产生罪恶的母亲。实际的罪是可宽恕的，许多罪不算罪。 因此，他们对基督的看法如此轻视，以至于将圣徒、教皇、行为和赎罪与他混为一谈。因为他们不了解罪恶的深度，不知道罪有多黑暗，我们在本性上处于多么可诅咒的状态，所以他们对罪的概念是轻薄和肤浅的。因此，他们对基督的义和卓越性的概念也是相应地薄弱和肤浅的。因此，对我们的罪的确信在对基督的义的确信之前，正如经上所说，“圣灵要叫世人为罪、为义、为审判自己有责任。”（约翰福音 16:8）因为除非灵魂确信自己有罪，有恶，否则它永远不会真正确信基督的善和义。

The Passover was always eaten with sour herbs, because it should add a relish to the feast. So Christ, the true Passover, we never relish truly without sour herbs, the consideration of sin, with the desert of it. Christ savours otherwise to a man humbled for his sins than he doth to another man not touched therewith; otherwise to a poor man than he doth to a rich; otherwise to a man that the world goes not well on his side than to a prosperous man. One savoury discourse of Christ relisheth more to an afflicted soul than seven discourses with such as are drunk with prosperity, not having a brain strong enough to conceive, nor an appetite to relish heavenly things.
逾越节总是与酸草一起食用，因为它能为盛宴增添风味。所以，基督，真正的逾越节，我们只有在考虑罪恶并承受其荒凉时，才能真正品味到他的滋味。对于一个为自己的罪而谦卑的人，基督的滋味与对另一个没有受到触动的人不同；对于一个贫穷的人，与对一个富有的人不同；对于一个世界不顺利的人，与对一个繁荣的人不同。基督的一次美味的言论对于一个受苦的灵魂来说，比与那些沉醉于繁荣中、没有足够强大的头脑去理解、没有品味天上事物的人进行七次讨论更有滋味。

Therefore why do we murmur at the cross, when all is to recover our spiritual taste and relish? Solomon had lost his taste and relish of Christ. He never made his song of songs when he was in his idolatrous way, nor was so in love with Christ and his excellencies when he doted so much upon his wives. No; but when he had recovered his spirit's taste and relish of heavenly things once, then made he the book of the preacher. When he had run through variety of things, and saw all to be nothing but vexation of spirit, and besides that vanity, then he passeth his verdict upon all things, that they were vanity. So it is with us, we can hardly prize Christ without some afflictions, some cross or other. Therefore here the church is fain to endure a spiritual desertion, to set an edge upon her affections. Now, when she is thus in her desertions, 'Christ is white and ruddy, the chief of ten thousand.'
所以，当一切都是为了恢复我们的灵性品味和享受时，我们为什么要对十字架抱怨呢？所罗门失去了对基督的品味和享受。当他沉迷于偶像崇拜时，他从未唱出他的《雅歌》，也没有如此热爱基督和他的美德，当他如此迷恋他的妻子们时。不，但当他一旦恢复了对天上事物的灵性品味和享受时，他就写了《传道书》。当他经历了各种事情，看到一切都只是虚空和烦恼时，他对一切事物做出了评判，认为它们都是虚空的。对我们来说也是如此，我们很难在没有一些困扰、十字架或其他困难的情况下珍视基督。因此，在这里，教会不得不忍受灵性的离弃，以激发她的感情。现在，当她处于这种离弃状态时，“基督是白色而红润的，是万中之首。”

We value more, and set a higher price on things in the want of them—such is our corruption—than in the enjoying of them. And if God remember us not with affliction, then let us afflict, humble, and judge ourselves; enter into our own souls, to view how we stand affected to Christ, to heaven, and to heavenly things. How do I relish and esteem them? If I have lost my esteem and valuing, where have I lost it? Consider in what sin, in what pleasure, in what company I lost it; and converse no more with such as dull our affections to heavenly things.
我们在缺乏某物时更加重视并给予更高的价格 - 这就是我们的腐败 - 而不是在享受它们时。如果上帝不以苦难记念我们，那么让我们苦难、谦卑和审判自己；进入我们自己的灵魂，观察我们对基督、天堂和属天的事物的态度。我如何品味和珍视它们？如果我失去了我的珍视和重视，我在哪里失去了它？考虑我在哪个罪恶、哪个快乐、哪个公司中失去了它；不再与那些使我们对属天的事物失去热情的人交往。

4. And let us make use likewise of our infirmities and sins to this purpose, to set an high price on the excellencies of Christ. We carry about us always infirmities and corruptions. What use shall we make of them? Not to trust to our own righteousness, which is 'as a defiled cloth,' Isa. 64:6, but fly to Christ's righteousness, which is the righteousness of God-man, all being as dung and dross in regard of that. Often think with thyself, What am I? a poor sinful creature; but I have a righteousness in Christ that answers all. I am weak in myself, but Christ is strong, and I am strong in him. I am foolish in myself, but I am wise in him. What I want in myself I have in him. He is mine, and his righteousness is mine, which is the righteousness of God-man. Being clothed with this, I stand safe against conscience, hell, wrath, and whatsoever. Though I have daily experience of my sins, yet there is more righteousness in Christ, who is mine, and who is the chief of ten thousand, than there is sin in me. When thus we shall know Christ, then we shall know him to purpose.
让我们同样利用我们的软弱和罪恶，来高度评价基督的美德。我们身上总是带着软弱和腐败。我们要如何利用它们呢？不是依靠我们自己的义，因为它“如污秽的衣服”（以赛亚书 64:6），而是求助于基督的义，这是神人的义，与之相比，一切都像粪土和渣滓。常常自问，我是谁？一个贫穷的罪人；但我在基督里有一个能应对一切的义。我在自己里面软弱，但基督却坚强，我在他里面坚强。我在自己里面愚蠢，但在他里面却有智慧。我在自己里面所缺乏的，我在他里面都有。他是我的，他的义也是我的，这是神人的义。穿上这个义，我在良心、地狱、忿怒和一切之前都是安全的。虽然我每天都经历自己的罪恶，但在我里面有更多的义，那是属于我的基督，他是万人之中的首领。当我们这样认识基督时，我们才会真正了解他。

THE SIXTEENTH SERMON
第十六篇讲道

My beloved is white and ruddy, the chiefest among ten thousand. His head is as fine gold; his locks are bushy and black as a raven; his eyes are as the eyes of doves, by the rivers of waters, washed with milk, and fitly set, &c.—CANT. 5:10, 11, 12, 13.
我所爱的人白皙红润，是万人之首。他的头发如同精金，浓密黑亮如乌鸦；他的眼睛如同河水旁的鸽子，洗净如同牛奶，恰到好处，等等。

Obj. Hence likewise we may answer some doubts that may arise; as why the death of one man, Christ, should be of value for satisfaction for the sins of the, whole world. How can this be?
因此，我们可以回答一些可能会产生的疑问，比如为什么一个人的死亡，基督的死亡，可以对整个世界的罪行进行赎罪。这是如何实现的？

Ans. O but what kind of man was he? 'The chief among ten thousand,' especially considering that his excellency ariseth from the grace of his personal union of God and man. The first Adam tainted thousands, and would have tainted a world of men more if there had been more; but he was mere man that did this. And shall not Christ, God and man, the second Adam, advance the world, and ten thousand worlds if there had been more? He is chief among ten thousand.
但他是何等的人呢？“万人之首”，尤其考虑到他的卓越之处源自他与神和人的个人联合的恩典。第一位亚当败坏了成千上万的人，如果有更多的人，他会败坏更多的世界；但他只是个普通人。难道基督，神和人的第二位亚当，不会使世界进步，使成千上万的世界进步吗？他是万人之首。

'His head is as most fine gold; his locks are bushy and black as a raven,' &c.
他的头发像最纯净的黄金；他的发丝浓密而黑，如乌鸦一般。

1. Positively, 'He is white and ruddy.' 2. Comparatively, 'He is the chiefest of ten thousand.'
1. 他是白皙红润的。 2. 相对而言，他是万中无一的首领。

The church doth not think it sufficient, in general, to set out Christ thus; but she descends into a particular description of him by all the parts of a body that are conspicuous. First, in general observe hence, that it is the nature of love upon all occasions to reflect upon the thing loved. As the church here, from things that are excellent in the world, borrows phrases and comparisons to set out the excellency of Christ, exalting him above any other thing. Whatsoever the soul of a Christian sees in heaven or earth, it takes occasion thence to think of Christ.
教会认为仅仅这样描述基督是不够的，她进一步详细描述了基督的各个显著部分。首先，总体上可以观察到，爱的本质是在所有场合都反思所爱之物。就像教会在这里从世界上卓越的事物中借用词语和比较来描述基督的卓越，将他高于其他任何事物。无论基督徒的灵魂在天堂或地球上看到什么，都会因此想到基督。

Again, in general, observe from hence, seeing the church fetcheth comparison from doves' eyes, from the body of a man and other things, that there are some beams of excellency in every creature. There is somewhat of God in every creature. This makes the meditation of the creature to be useful. There is none, even the meanest, but it hath a being, and thereby in a sort sets out the being of God. Why doth God style himself a shield, a rock, a buckler, a shadow, and the like? but to shew that there is something of him in these. And therefore to teach us to rise from them to him, in whom all those excellencies that are scattered in them are united.
再次，总的来说，从这里观察，看到教堂从鸽子的眼睛、人的身体和其他事物中得到比较，说明每个生物都有一些卓越的光芒。每个生物中都有上帝的一些东西。这使得对生物的沉思变得有用。没有一个，即使是最卑微的，也不是没有存在，从某种意义上来说，它们展示了上帝的存在。为什么上帝称自己为盾牌、岩石、盾牌、阴影等等？不就是为了显示其中有一些他的东西吗？因此，教导我们从这些事物升华到他，他是其中所有分散的卓越之处的统一体。

In innocency we knew God, and in him we had knowledge of the creature; but now we are fain to help ourselves from the knowledge of the creature to rise to the knowledge of God.
在无辜中，我们认识上帝，并在他身上获得对造物的了解；但现在我们不得不依靠对造物的了解来提升对上帝的认识。

'His head is as fine gold.' A little in general. See the boldness and largeness of the church's affections, who, though she had been ill entreated by the watchmen and others, yet is she not disheartened for all this. No; she goes on and sets out particular commendations of her beloved. Where love hath any strength, no water can quench it. You see the church here found but cold entertainment from the watchmen and others that should have been better.
他的头像纯金一样。总的来说有点。看到教会的热情和宽广，尽管她受到了守望者和其他人的虐待，但她并没有因此而气馁。不，她继续并对她心爱的人进行特别的赞美。当爱有力量时，没有水可以扑灭它。你看到教会在这里只得到了守望者和其他人的冷淡款待，而他们本应更好。

Nay, she was in desertion, yet she was not discouraged. Nay, not from the desertion that Christ left her in; but she seeks after him whom her soul loved. Oh! this is the sign of a true, sanctified soul, touched from heaven, never to give over seeking of Christ; nor setting out his praises. No, though it thinks itself not beloved of Christ. Ask such ones, Do you love God, his children, and his word? Oh! you shall have them eloquent. No words are enough to set out their affections.
不，她正处于被遗弃的状态，但她并没有灰心。不是因为基督离开了她而灰心，而是她在寻找她心爱的人。哦！这是一个真正、被天堂触摸过的、被圣化的灵魂的标志，永远不会停止寻找基督，也不会停止赞美他。即使它认为自己不被基督所爱。问这样的人，你爱上帝、他的子民和他的话语吗？哦！你会听到他们雄辩的回答。没有足够的言辞来表达他们的感情。

And this is one reason, which we may note by the way, why God plants in his children, at their first conversion, a sweet love, which we call, 'the first love,' that when desertions come they may call to mind what they felt from Christ, and what they bore to him; and thereupon the church concludes, 'I will return to my first love, for then was I better than now,' Hos. 2:7. The church here, from what doth she commend her beloved, but from somewhat that was left in her soul, some inward taste of the love of Christ in her? She called to mind how it was with her before in the former part of this, and in the latter end of the former chapter; what an excellent estate she had been in. This helped her to recover herself.
这也是一个原因，我们可以顺便注意到，为什么上帝在他的子民初次归向他时，种下了一种甜蜜的爱，我们称之为“初爱”，这样当他们经历离弃时，他们可以回想起他们从基督那里感受到的和他们对他的忍耐；因此，教会得出结论：“我要回到我的初爱，因为那时我比现在更好。”（何西阿书 2:7）教会在这里，她为什么称赞她所爱的人，不就是因为她灵魂中留下的某种东西，对基督的爱的内在品味？她回想起她在本章前半部分和上一章的后半部分的情况；她曾经处于一个极好的状态。这帮助她恢复自我。

Now you may say, Why is she so exact in reckoning up so many particulars of her beloved, his head, locks, eyes, lips, and such like?
现在你可能会说，为什么她在计算她所爱的人的许多细节时如此准确，比如他的头、头发、眼睛、嘴唇等等？

Why? 1. It is from largeness of affection. A large heart hath alway large expressions. When we are barren in expressions towards Christ, and of good things, whence comes this but from narrow, poor affections? The church had large affections; therefore she had suitable expressions.
为什么？1. 这是因为深深的情感。宽广的心灵总是有着宽广的表达。当我们对基督和美好事物的表达贫乏时，这是因为我们的情感狭窄、贫乏。教会有着宽广的情感，因此她有着相应的表达。

And then, 2. She is thus particular, because Christ hath not one but many excellencies. Everything in him is excellent, inward and outward, as his head, &c. For indeed beauty consists not in sweetness of colour only, but in affinity and proportion of all parts. Now there is all sweet proportion in Christ. So it should be with Christians. They should not have one excellency, but many. Those that receive grace for grace from Christ, John 1:16, have not only head, eyes, hands, and feet good; but all lovely, 'grace for grace,' answerable to the variety of graces in Jesus Christ, in whom all things jointly, and everything severally, are lovely.
然后，2.她之所以如此特别，是因为基督不仅有一个卓越之处，而是有许多卓越之处。他的一切都是卓越的，内在和外在，如他的头部等。因为实际上美不仅仅在于颜色的甜美，而在于所有部分的亲和力和比例。现在，基督身上有所有甜美的比例。基督徒也应该如此。他们不应该只有一个卓越之处，而是有许多。那些从基督那里获得恩典的人，约翰福音 1:16，不仅拥有好的头部、眼睛、手和脚，而且所有的一切都可爱，“恩典加恩典”，与耶稣基督的各种恩典相应，他们一起可爱，每一样都可爱。

Then, 3. She sheweth her particular care and study, to be exact in this knowledge of Christ. To rip him up and anatomise him thus, from head to foot, it argueth she had studied Christ well, ere she could attain this excellency. So it should be the study and care of every Christian, to study the excellencies of Christ, not only in the gross, to say as much as you have in the Creed; he was born for us of the Virgin Mary, was crucified, dead, and buried, &c., which every child can say; but to be able to particularize the high perfections and excellencies of Christ, as the church here; to study his nature, offices, the state he was in, and how he carried himself in his humiliation and exaltation; what good we have by both states, redemption by his abasement; application of it by his advancement; what he did for us on earth; what he doth in heaven; what in justification, adoption, sanctification, and in the glory to come. Study everything, and warm the heart with the meditation of them.
然后，3. 她表明她特别关心和研究，要在对基督的认识上准确无误。从头到脚剖析他，这表明她在达到这种卓越之前已经深入研究了基督。所以，每个基督徒都应该研究基督的卓越之处，不仅仅是大致上，就像你在信经中所说的那样；他为我们从童贞女马利亚而生，被钉死、埋葬等等，每个孩子都能说出来；而是能够具体说明基督的高尚品质和卓越之处，就像这里的教会一样；研究他的本质、职责、他所处的状态，以及他在谦卑和升高中的表现；我们通过这两个状态得到了什么好处，他的卑微使我们得到了救赎；他的升高使我们能够应用这个救赎；他在地上为我们做了什么；他在天上做了什么；他在称义、领养、成圣以及未来的荣耀中做了什么。研究一切，并用沉思来温暖心灵。

This particular spreading and laying open the excellencies of Christ is a thing worthy of a Christian. We make slight work of religion. We can be particular and eloquent enough in other things, but in that wherein all eloquence is too little, how barren are we! how shamefaced to speak of Christ and his excellencies in base company, as if it were a dishonour! Let us therefore learn this from the church here, to be much in thoughts and meditations of the excellencies of Christ, and so our expressions will be answerable to our meditations. So the holy fathers that were godly (till another kind of divinity came into the world, of querks* and subtilties) there was none of them but was excellent this way. Paul admirable, accounting 'all dung and dross in comparison of Christ.' In speaking of him, when he begins, he goes on from one thing to another, as if he were ravished, and knew not how nor where to end.
这种传播和展示基督的卓越之处是一个基督徒值得的事情。我们对宗教的重视不够。在其他事情上，我们可以很挑剔和雄辩，但在那些所有雄辩都不足以描述的事情上，我们是多么贫瘠！在低劣的环境中谈论基督和他的卓越之处，我们是多么害羞，仿佛这是一种耻辱！因此，让我们从这里的教会学到这一点，要多思考和沉思基督的卓越之处，这样我们的表达才能与我们的思考相称。因此，那些虔诚的圣父们（直到另一种奇技和狡辩的神学进入世界）没有一个人不在这方面表现出色。保罗令人钦佩，他认为“与基督相比，一切都是粪土和垃圾”。在谈论他时，当他开始时，他会从一个事情延续到另一个事情，仿佛他被迷住了，不知道如何结束。

The soul hath sights of Christ that God shews to it, and which the soul presents to itself by the help of the Spirit. The sights that God in this kind shews, are to those in affliction especially; as Daniel and Isaiah saw Christ in his glory in a vision. So Ezekiel had a vision, and John, Rev. 1, where Christ was presented to him gloriously. So there is a glorious description of Christ present to the church, Rev. 4:5.
灵魂能看到上帝向它展示的基督的景象，并在圣灵的帮助下将这些景象呈现给自己。上帝在这方面向那些受苦的人特别展示景象，就像但以理和以赛亚在异象中看到了基督的荣耀一样。以西结也有一个异象，约翰在启示录 1 章中看到了基督的荣耀呈现给他。所以在启示录 4:5 中，对教会有一个荣耀的基督的描述。

And as there are sights let down from God into the soul, so there are sights that the soul frames of Christ, such as the church here conceives of him by faith. Thus Moses saw him before he was incarnate, and Abraham saw his day and rejoiced, John 8:56: so should we now have spiritual sights, ideas of Christ framed to our souls. This is to bestow our souls as we should do (m). So much for general, now we come to some particulars. 'His head is as fine gold; his locks are bushy and black as a raven.'
并且，正如有些景象从上帝注入灵魂中一样，灵魂也能构想出基督的景象，就像这里的教会通过信仰所构想的那样。因此，摩西在基督成为肉身之前就看见了他，亚伯拉罕也看见了他的日子并因此欢喜（约翰福音 8:56）。因此，我们现在应该有属灵的景象，将基督的思想构想到我们的灵魂中。这就是我们应该如何奉献我们的灵魂（m）。至于具体的内容，我们来谈谈一些细节。"他的头像精金，他的头发浓密而黑，如乌鸦。"

'His head is as fine gold.' He begins to set out the excellency of the chief part, the head. The head of Christ is God, as it is 1 Cor. 11:3. He is above all, and God only is above him. All is yours, and you are Christ's, and Christ is God's, 1 Cor. 3:22, 23. But that is not so much intended here, as to shew Christ's headship over the church, as God and man. His head is as fine gold, that is, his government and headship is a most sweet and golden government.
他的头像精金一样。他开始阐述主要部分，即头部的卓越性。基督的头是上帝，正如哥林多前书 11:3 所说。他高于一切，只有上帝高于他。一切都是你们的，你们是基督的，基督是上帝的，哥林多前书 3:22，23。但这里的重点不是这个，而是展示基督作为上帝和人对教会的领导地位。他的头像精金一样，也就是说，他的统治和领导是一种最甜美和宝贵的统治。

Daniel 2. You have an image of the monarchies; the first whereof had a golden head, which was the Chaldean. The best monarchy is set out by the best metal,—gold; so Christ, the head of the church, is a precious head, a head of gold.
但以理书 2 章。你有一个君主制的形象；其中第一个是拥有金头的迦勒底人。最好的君主制通过最好的金属来描述，即黄金；所以基督，教会的头，是一个珍贵的头，一个黄金的头。

A head hath an eminency above all others; an influence and motion above all other parts. It is the seat of the senses. So this golden head is more eminent than all, governs the whole church and hath influence into all. In him we live, and move, and have our being, Acts 17:28.
一个头部在所有其他部位之上有一个突出的地位；在所有其他部位之上有一种影响力和运动力。它是感官的所在之处。因此，这个黄金头部比所有其他部位更为突出，统治着整个教会，并对所有事物产生影响。在他里面，我们生活、行动和存在，使徒行传 17:28。

Quest. Why is Christ as king thus resembled to an head of gold?
为什么基督作为国王被比喻为黄金之首？

Ans. Because gold is the chief, the most precious, durable metal of all others. Christ is a king for ever, and hath an everlasting government. Gold is also the most pliable metal. You may beat it out to leaves more than any other metal whatsoever. Christ is all gold indeed. His love hath beat himself out as low as may be, all for our good. What abasement like to Christ's? That which is most precious is most communicating, as the sun, a glorious creature. What doth so much good as it? So Christ, as he is the most excellent of all, 'the chief of ten thousand,' so is he also the most communicative. What good to the good that Christ did? He was beaten, out of love to mankind, to lowest abasement for us. Though this be not mainly aimed at here, yet, by the way, speaking of gold, we may present to ourselves such comfortable meditations.
因为黄金是所有金属中最重要、最珍贵、最持久的。基督是永远的国王，拥有永恒的统治。黄金也是最易塑的金属，你可以将它敲打成比其他任何金属都薄的金叶。基督确实是全部黄金。他的爱已经为我们的利益而自我降低到了最低点。还有什么比基督更卑微呢？最珍贵的东西最具有传播性，就像太阳这样辉煌的创造物。还有什么能像它一样带来如此多的好处呢？基督也是如此，他既是所有人中最优秀的，“万中之王”，也是最具有传播性的。基督为善人做了多少好事呢？他因为对人类的爱而被打击，为我们降至最低点。虽然这里的主要目的不是这个，但是顺便提到黄金时，我们可以给自己带来如此舒适的沉思。

Use 1. Well then, is Christ such an excellent head, a golden head, 'in whom are hid all the treasures of wisdom, Col. 2:3, to govern his church? What need we then go to that triple crown, having such a golden head? The apostasy of the church hath found out another golden head. Is not Christ precious enough? Let us take heed of leaving the head Christ, as it is Col. 2:19. It is a damnable thing to forsake him. Let the apostatical* church alone with her antichrist.
那么，基督是如此卓越的头，是一颗黄金头，“在他里面藏着一切智慧的宝藏”（歌罗西书 2:3），来管理他的教会吗？那么我们为什么还需要去追求那三重冠呢，既然有这样一颗黄金头呢？教会的背叛已经找到了另一个黄金头。难道基督不够珍贵吗？让我们小心不要离开基督这个头，正如歌罗西书 2:19 所说的那样。离弃他是可恶的事。让那背道而驰的教会和她的敌基督自生自灭吧。

2. Again, if Christ be a golden head, let us his members labour every one to be suitable. Though there be difference between the head and the members in many respects, especially in those three formerly named, eminency, government, and influence, yet for nature they are one. Head and members make but one. So that as the head of the body is gold, so should every member be. Therefore the seven churches are styled seven golden candlesticks. Everything in the tabernacle was gold, even to the snuffers, to shew that in the church everything is excellent. The tabernacle was gold, most of it, though it was covered with badgers' skins. The church indeed hath a poor covering as of badgers' skins, not gilded as hypocrites; but it is precious within. Again, Christ, as he is gold, so he is fine gold, whole gold. He hath not only the crown on him, but his head is gold itself. Other kings, their crowns are of gold, but their heads are not so. But there is such a precious treasure of wisdom in him that his head is gold. So let the church and every Christian labour, not to be gilt, but gold; to be thoroughly good; to have the inside as good as the outside, the heart as good as the conversation. The church is glorious within, Ps. 45:13. Beloved, is Christ an excellent golden head, and shall we have a base body? Is he fit to be united to a golden head that is a common drunkard, a swearer, that is a beast in his life and conversation? Is this suitable?
再次，如果基督是一颗黄金的头，让我们作为他的肢体成员努力去适应。虽然在许多方面，特别是在前面提到的三个方面，即卓越性、统治和影响力方面，头和肢体之间存在差异，但从本质上来说，它们是一体的。头和肢体只是一个整体。所以，正如身体的头是黄金一样，每个肢体也应该是黄金。因此，七个教会被称为七个金灯台。帐幕中的一切都是黄金，甚至包括灭火器，以显示在教会中一切都是优秀的。帐幕大部分是黄金的，尽管它被鳄鱼皮覆盖着。教会确实有一个像鳄鱼皮一样的贫瘠覆盖物，不像伪君子那样镀金；但它内部是宝贵的。再次，基督既是黄金，又是纯金，完全的黄金。他不仅戴着王冠，而且他的头本身就是黄金。其他国王，他们的王冠是黄金的，但他们的头并非如此。但在基督里有如此宝贵的智慧宝藏，他的头是黄金的。所以让教会和每个基督徒努力，不是镀金，而是黄金；要彻底善良；要内外一致，内心与行为一样好。 教堂内部光辉璀璨，诗篇 45:13。亲爱的，基督是一个卓越的黄金之首，难道我们会有一个卑贱的身体吗？他适合与一个常喝酒、咒骂的人结合吗？他的生活和行为像兽一样，这合适吗？

3. Again, is our head so golden, and whatsoever excellency we have, is it from our head? Therefore as the church in the Revelation, 'let us cast all our crowns at his feet,' Rev. 4:10. Have we crowns of gold? anything that is excellent within, any grace, any comfort? Let us lay it down at his feet, for all is from him. Natural men have golden images of their own. Israel would have golden calves. Nebuchadnezzar sets up a golden image, and all must worship it. So in the declining times of the church: they framed golden images, that is, a golden whorish religion, gilded, and painted, framed by their own brain, whereunto all must stoop. But the true gold is that we must respect and submit ourselves unto and admire. Others are but golden dreams and images, as Nebuchadnezzar's was. Christ's head is of fine gold.
再次，我们的头是否如此金贵，我们所拥有的一切卓越之处，是否都来自我们的头部？因此，正如启示录中的教会所说，“让我们把所有的冠冕扔在他的脚前”，启示录 4:10。我们有金冠吗？内在的任何卓越之处，任何恩典，任何安慰？让我们把它放在他的脚前，因为一切都来自他。自然人有自己的金像。以色列人想要金牛犊。尼布甲尼撒设立了一个金像，所有人都必须崇拜它。所以在教会衰落的时代：他们制造了金像，也就是一个金色的淫乱宗教，镀金、涂饰，由他们自己的头脑构建，所有人都必须屈服。但真正的黄金是我们必须尊重、顺服和钦佩的。其他的只是黄金的梦和形象，就像尼布甲尼撒的那个一样。基督的头是精金制成的。

All must be fine gold that comes from this head. His word is gold, sometimes purged in the fire. His ordinances gold, in the Scripture phrase, Ps. 19:10. The city, the new Jerusalem, which signifies the state of the church in this world, when it shall be refined to the utmost, all is of gold; the walls of precious stones; the gates of pearl; and the pavement of the streets of pure gold, Rev. 21:21, to shew the excellency of reformation; which golden times are yet to come. In the mean time let us go on and wait for them.
所有来自这个头的东西都必须是纯金。他的话是金子，有时经过火的净化。他的法令是金子，在圣经中的词语中，诗篇 19:10。这座城市，新耶路撒冷，象征着教会在这个世界上的状态，当它被精炼到极致时，一切都是金子；墙壁是宝石；门是珍珠；街道的铺地是纯金，启示录 21:21，以显示改革的卓越性；这些黄金时代还未到来。与此同时，让我们继续前进并等待它们的到来。

'His locks are bushy, and black as a raven.' I think this is but complemental, to fill up the other. It is nothing but a commendation of his freshness, a foil to beauty. Therefore not particularly to be stood upon.
他的头发浓密，黑得像乌鸦。我认为这只是一种补充，用来衬托其他方面。这只是对他的新鲜感的赞美，是美丽的衬托。因此并不特别值得强调。

'His eyes are as doves' eyes by the rivers of waters,' &c. His eyes are as doves' eyes, and such eyes as are by the rivers of waters; where they are cleansed and washed with milk that they may be the clearer, and fitly set; neither goggle eyes, nor sunk into the head, but fitly set, as a jewel in a ring; neither too much in, nor too much out, to set out the comeliness of this part, the eye, which is the glory of the face.
他的眼睛像河水旁的鸽子眼，等等。他的眼睛像鸽子的眼睛，就像在河水旁边的眼睛一样；在那里，它们被牛奶洗净，使它们更清晰、更适合；既不是突出的眼睛，也不是陷入眼眶的眼睛，而是适当地安置，就像戒指上的宝石一样；既不太内凹，也不太外凸，以展示这个部位的美丽，眼睛，它是脸的荣耀。

Quest. Why is Christ said to have the eyes of doves?
为什么说基督有鸽子的眼睛？

Ans. The dove hath many enemies, especially the white dove is a fair mark for the birds of prey. Therefore God hath given that creature a quick sight, that she might discern her enemies. Thus the Scripture helps us to conceive of the quickness of Christ's eye, Rev. 5:6. There are seven horns and seven eyes, which are the seven Spirits of God. Here Christ the lamb, hath seven eyes and seven horns. What be these? Christ hath not only horns of power, as the enemies have horns of violence.—He hath horn against horn; but seven eyes, that is, a quick sight to see all the danger the church is in, and seven eyes. Seven is a word of perfection, that is, he hath many eyes, an accurate sight. He hath not only an eye of providence over the whole world, but an eye of grace and favour, lively, and lovely in regard of his church. All things are naked and open before his eyes, as it is, Heb. 4:13. He can see through us, he knows our very hearts and reins, which he must do ex officio, because he must be our judge. He that is judge of all had need to have eyes that will pierce through all. It had need be a quick eye that must judge of the heart and affections. But what may we learn hence? That we have a Saviour that hath doves' eyes, that is, clear eyes, able to discern.
鸽子有很多敌人，尤其是白鸽是猛禽的目标。因此，上帝赐予这种生物敏锐的视力，以便她能辨别敌人。因此，圣经帮助我们理解基督眼睛的敏锐，启示录 5:6 说：“有羔羊站立，像是被杀过的，有七角七眼，就是神的七灵。”在这里，基督羔羊有七只眼睛和七只角。这是什么意思？基督不仅有权力的角，敌人也有暴力的角。他有角对抗角；但他有七只眼睛，也就是教会所面临的所有危险都能看到，七只眼睛。七是完美的数字，也就是说，他有很多眼睛，具有准确的视力。他不仅在整个世界上有着普遍的眼光，而且在教会方面也有恩典和喜爱的眼光。一切在他眼前都是赤裸裸的，正如希伯来书 4:13 所说。他能看透我们，他知道我们的内心和肺腑，这是他作为法官的职责所必须做的。作为万物的审判者，他需要有能够穿透一切的眼睛。必须是一双敏锐的眼睛才能判断心灵和情感。但我们可以从中学到什么呢？ 我们有一个拥有鸽子般明亮眼睛的救主，也就是说，有着清晰的眼睛，能够辨别。

Use 1. Take it as a point first, of all comfort to the church, that when we have any imputation [that] lies upon us, that we are thus and thus, Christ hath quick eyes, he knows our hearts. Thou knowest, saith Peter, Lord, that I love thee, John 21:15. In all false imputations, rest in the eyesight of Christ. He knows it is otherwise with us.
首先，对于教会来说，将其视为一个要点，当我们被指责为这样或那样时，我们要安慰自己，基督有敏锐的眼睛，他知道我们的内心。彼得说：“主啊，你知道我爱你。”（约翰福音 21:15）在所有错误的指责中，要依靠基督的眼光。他知道我们的情况并非如此。

Use 2. Then again, in all abasement, know that there is an eye that sees all. He sees with his eye and pities with his heart. As he hath a quick eye, so he hath a tender heart. Though he seems to sleep and to wink, it is but that we may wake him with our prayers; which when we have done, we shall see that Christ hath seen all this while, and that the violence the enemies of God have offered to his church, the spouse, hath been in his sight, and that they shall know at length to their cost.
使用 2。再说一遍，在所有的卑微中，要知道有一只眼睛看到了一切。他用他的眼睛看，用他的心怜悯。他的眼睛敏锐，他的心灵柔软。虽然他似乎在睡觉和眨眼，但只是为了我们可以用祷告唤醒他；当我们这样做时，我们将看到基督一直看到这一切，看到神的敌人对他的教会，他的配偶所做的暴力行为，他们将最终为此付出代价。

Likewise it is a point of terror to all hypocrites and others, that think to blindfold Christ again. Can they blindfold him in heaven that hath this sharp eye? No; he sees all their courses and projects, what they are and what they tend to; and as he sees them, so he will spread them all open ere long.
同样，对于所有假冒者和其他试图再次蒙蔽基督的人来说，这是一个可怕的事实。他们能在天堂中蒙蔽他吗？不，他看到他们所有的行为和计划，了解它们的本质和目的；正如他看到它们一样，他很快就会将它们全部公之于众。

Use 3. And as it is a point of comfort and terror, so it is a point of instruction to us all, that we having to deal with a judge that sees all, to worship Christ in spirit. If we had knowledge that such an eye of God is fixed upon us in all places, in all our affections and actions, would we give liberty to base and filthy thoughts, to cruel designs, and to treacherous aims and intents? to hatch a hell, as it were, in our hearts, and to carry a fair show outwardly. It could not be. Men are not afraid of their thoughts, affections, desires, and inward delights of their soul, because there is no eye of justice upon them. But if they did consider that the all-seeing God did observe these inward evils, and would call them to account one day for them, then they would be as well afraid to think ill as to do ill.
使用 3。正因为它是一种安慰和恐惧的点，所以它对我们所有人来说都是一种教导，我们必须与一个看到一切的法官打交道，以灵魂崇拜基督。如果我们知道上帝的眼睛在所有地方、在我们所有的情感和行动中都盯着我们，我们会给予卑鄙肮脏的思想、残忍的计划和背叛的目标和意图自由吗？在我们的内心孵化一个地狱，并表面上展示出美好的一面。不可能的。人们不害怕他们的思想、情感、欲望和灵魂的内在喜悦，因为没有正义的眼睛盯着他们。但如果他们考虑到全知的上帝观察到这些内在的邪恶，并且有一天会因此追究他们的责任，那么他们会像对待恶行一样害怕思考恶行。

'His cheeks are as beds of spices, and as sweet flowers.'
他的脸颊如同香料的床，如同甜美的花朵。

Cheeks are the grace of the face. They are used here to denote the presence of Christ, which is sweet as spices and flowers. Not only his presence is glorious in heaven, when we shall see that goodly person of Christ that became man for us, that transforming sight that shall make us like himself, but the spiritual presence of Christ in his ordinances which we are capable of here, this is as spices and flowers.
脸颊是面容的优雅之处。在这里，它们用来表示基督的存在，就像香料和花朵一样甜美。不仅他在天堂的荣耀的存在，当我们看到那位为我们成为人的基督的美好形象时，那种变化的景象将使我们变得像他一样，而且基督在他的仪式中的属灵存在，我们在这里是有能力体验的，这就像香料和花朵一样。

Obj. But you will say, cheeks, face, and presence present colours to the eye, and not smells, as spices and flowers, which are the peculiar object of another sense.
但你会说，脸颊、脸和存在给眼睛呈现颜色，而不是气味，如香料和花朵，这是另一种感官的特定对象。

Ans. Oh, but Christ is the object of all the senses. Beloved, he is not only beauty to the eye, but sweetness to the smell, and to the taste. Therefore faith hath the name of all the senses, to see, hear, taste, and smell, and doth all, because it carries us to Christ, that is instead of all to us. But the point is,
哦，但基督是所有感官的对象。亲爱的，他不仅是眼睛的美丽，也是嗅觉和味觉的甜美。因此，信仰被称为所有感官的名字，能看见、听见、品尝和闻到，并且做到所有这些，因为它将我们带到基督，他对我们来说代替了一切。但关键是，

That the manifestation of Christ to his church and children by his Spirit in any of his ordinances, is a sweet manifestation, and delectable as spices and flowers; as it is, Cant. 1:3; 'Because of the savour of thy good ointments, thy name is as an ointment poured out, therefore the virgins love thee.' The very name of Christ, when he is known and laid open by the ministry, is a precious ointment, and the virgins, that is, all chaste souls, follow him by the smell of his ointments. All his ordinances convey a sweetness to the soul. His sacraments are sweet, his word sweet, the communion of saints sweet. The presence of the sun, you know, is known in the spring time by the freshness of all things, which put forth the life and little liveliness they have in them, some in blossoming, and some in flowers. That which lay, as it were, dead in winter, it comes out when the sun draws near; so when Christ comes and shews his presence and face to the soul, he refresheth and delights it.
基督通过他的圣灵在教会和子民中的显现，就像香料和花朵一样甜美可口；正如《雅歌》1:3 所说：“你的膏油馨香；你的名如同倒出来的香膏，所以众童女都爱你。”当基督的名字被教会所认识和揭示时，就像宝贵的膏油一样，贞洁的灵魂会因为他的膏油的香气而追随他。他的一切仪式都给灵魂带来甜蜜。他的圣礼是甜蜜的，他的话语是甜蜜的，圣徒的交通是甜蜜的。你知道，太阳的存在在春天通过万物的新鲜感来体现，万物在太阳的照耀下焕发生机，有的开花，有的开出花朵。冬天里似乎死去的东西，在太阳接近时复苏；同样，当基督来到并向灵魂显现时，他使其得到滋润和喜悦。

Hence we see they are enemies to Christ and to the souls of God's people that hinder the manifestation of Christ, whereby his face might be seen, and his lovely cheeks discerned. Those that hate and undermine the ordinances of God, they hinder the comforts of their own souls.
因此，我们看到那些阻碍基督显现、使人们无法看到他的面容和可爱的脸颊的人，他们是基督和上帝子民的敌人。那些憎恨和破坏上帝的教令的人，他们阻碍了自己灵魂的安慰。

And they are enemies to Christ. For when hath Christ glory but when the virgins follow him in the scent of his sweet ointments? When the soul, in the sense of his sweetness, follows him, and cleaves to him with joy, love, and delight, this makes Christ Christ, and sets him up in the heart above all others. This is the proper work of the ordinances. Those, therefore that are enemies to the ordinances of Christ, are enemies to the souls of God's people, and to the glory and honour of Christ himself. Thus far we may go safely, upon comparison of this with the other Scriptures.
他们是基督的敌人。因为只有当处女们跟随他在他甜蜜香膏的气味中时，基督才会得到荣耀。当灵魂在他的甜蜜中感受到他，跟随他，并以喜悦、爱和快乐依附于他，这才使基督成为基督，并在心中超越一切。这是圣礼的适当工作。因此，那些敌视基督的圣礼的人，就是对上帝子民的灵魂、对基督自己的荣耀和尊贵的敌人。在与其他经文进行比较后，我们可以安全地得出这样的结论。

THE SEVENTEENTH SERMON
第十七篇讲道

His lips are like lilies, dropping sweet-smelling myrrh; his hands are as gold rings set with beryl; his belly is as bright ivory overlaid with sapphire: his legs, &c.—CANT. 5:13.
他的嘴唇像百合花，滴落着香甜的没药；他的手像镶嵌着绿玉的金戒指；他的腹部像镶嵌着蓝宝石的明亮象牙：他的双腿等等。-《雅歌》5:13

IN speaking of these particulars we are to be very wary, for we have not that foundation as we have in other generals. For no doubt but the Spirit of God here did more intend to set out the large affection that the church had to Christ, than to insinuate any great particularity in every one of these. Therefore let us only cull out, and take those things that are of more easy explication.
在谈论这些细节时，我们要非常谨慎，因为我们在其他一般情况下没有那样的基础。毫无疑问，上帝的灵在这里更加意在表达教会对基督的深厚感情，而不是暗示每个人的伟大细节。因此，让我们只挑选出那些更容易解释的事情。

'His lips are as lilies, dropping down sweet myrrh.'
他的嘴唇如百合花，滴下甜美的没药。

That is, his doctrine is as sweet as the lilies, and sound as the myrrh, keeping from putrefaction, it being the nature of myrrh, as it is sound itself, so to make other things sound. In like manner, the speech of Christ makes the soul sound that embraceth it. What was ever more sweet than the truth of Christ? When he spake himself, they all hung upon his lips, Luke 4:20, as the phrase is in the gospel (n), as a man hangs upon the lips of another whom he desires and delights to hear speak, and they marvelled at the gracious words that came out of his lips. Grace was in his lips, Ps. 45:2. All was sweet that came from him, for it came from the excellency of his Spirit. His words were dyed in these affections of his heart. In the learned language, the same word signifieth speech and reason (o), to intimate that speech is but the current of reason from the heart, the seat of reason. Therefore Christ's speeches were sweet, because his heart was sweet, full of all love, grace, mercy, and goodness, Mat. 12:34, 35. His heart was a treasure. His lips must needs then be sweet. Beloved, therefore let us hence take a trial of ourselves, what our condition is, whether the words that come from Christ when he speaks in his ministry to us be sweet or not.
那就是说，他的教义如百合花一样甜美，如没药一样纯正，能防止腐败，因为没药的本质就是纯正，能使其他事物变得纯正。同样地，基督的言语使接受它的灵魂变得纯正。还有什么比基督的真理更甜美的呢？当他亲自说话时，他们都倾听他的嘴唇，就像福音书中所说的那样，就像一个人倾听他渴望和喜欢听他说话的人的嘴唇，他们对他嘴唇中所说的恩言感到惊奇。恩典在他的嘴唇中，诗篇 45:2。他所说的一切都是甜美的，因为它来自他灵性的卓越。他的话语都融入了他内心的这些情感。在学术语言中，同一个词既表示言语又表示理性，意味着言语只是来自心灵的理性流动，理性的座位。因此，基督的言语是甜美的，因为他的心是甜美的，充满了爱、恩典、怜悯和善良，马太福音 12:34, 35。他的心是一个宝藏。那么他的嘴唇必然是甜美的。 亲爱的，因此让我们试试自己的状况，看看基督在他的事工中对我们说的话是否甜美。

The word, to some kind of men, is like the northern air, which parcheth and cutteth. Ahab could not endure the breath of Elias, 1 Kings 21:18, seq., nor Herodias the breath of John Baptist, Mark 6:16, nor the Pharisees the breath of Stephen and Paul, Luke 7:44, Acts 22:22. So too many now-a-days cannot endure the breath of divine truth, when it cuts and pierceth. These words are arrows that stick. If they stick not savingly, they stick to killing. If we cannot endure Christ's breath, we are not his spouse, nor have any communion with him.
有些人对于这个词，就像北方的空气一样，干燥而刺人。亚哈不能忍受以利亚的气息，列王记上 21:18，后面的章节，希律亦如此，不能忍受约翰洗者的气息，马可福音 6:16，法利赛人亦不能忍受司提反和保罗的气息，路加福音 7:44，使徒行传 22:22。如今，许多人也不能忍受神圣真理的气息，当它切割和穿透时。这些话是箭，它们会扎进去。如果它们不能拯救我们，它们就会致命。如果我们不能忍受基督的气息，我们就不是他的配偶，也没有与他的交通。

'His lips are like lilies, dropping sweet myrrh,' &c.
他的嘴唇像百合花，滴下甜美的没药，等等。

This is one excellency of Christ and of his truth, that it preserves the soul in a pure estate. It is pure itself, and so it preserves the soul. Myrrh is a liquor that keeps from putrefaction. There is nothing that keeps the soul, but the word that endures for ever. Whereas, on the other side, error is of a putrefying nature, corrupting and defiling the soul.
这是基督和他的真理的一个优点，它保持灵魂处于纯洁的状态。它本身就是纯洁的，所以它保护灵魂。没药是一种防止腐败的液体。没有什么能保护灵魂，只有那永恒长存的话语。而另一方面，错误具有腐败的性质，会腐蚀和污染灵魂。

'His hands are as gold rings set with beryl,' &c.
他的双手如同镶嵌着绿玉的金戒指，等等。

Hands are the instruments of actions. Christ's actions are precious. Whatsoever he doth to the church, nay, even when he doth use evil men to afflict and exercise the church, he hath a hand there, a golden, a precious hand, in the evil hand of wicked men. God doth all things by Christ. He is, as it were, God's hand, which all things pass through. Joseph was the second man of Egypt, through whose hands all things came to the rest, Heb. 1:2, John 5:22; so all things come through Christ's hands to us; and whatsoever is his handiwork is good. Even as it is said in the days of his flesh, 'he did all things well,' Mark. 7:37, so still, in the church all his workmanship is exceeding well. Though we cannot see the excellency of it, it is all well both in the government of the church and his workmanship in our hearts, 'the new creature.'
手是行动的工具。基督的行动是宝贵的。无论他对教会做什么，甚至当他使用邪恶的人来折磨和锻炼教会时，他在那里有一只手，一只黄金的、宝贵的手，存在于邪恶人的手中。上帝通过基督做一切事情。他就像是上帝的手，所有事情都要经过他。约瑟是埃及的第二个人，所有事情都通过他的手来到休息，希伯来书 1:2，约翰福音 5:22；所以所有事情都通过基督的手来到我们这里；而他的手工都是好的。正如在他肉身的时候所说的，“他所作的一切都好”，马可福音 7:37，所以在教会中，他的一切作品都是极好的。虽然我们看不到它的卓越性，但在教会的管理和他在我们心中的工作，“新造的人”中，一切都是好的。

'His belly is as bright ivory overlaid,' &c.
他的肚子像镶嵌着明亮的象牙，等等。

His belly, that is, his inward parts. In the Hebrew (p), it is used for the inward affections. They are as bright ivory overlaid with sapphires, that is, they are pure. All the inside of Christ, all his affections that he bears, are wondrous good. His love, his desires, his joys, his hatred, all pure, like pure water in a crystal glass. It may be stirred sometimes, but still it is clear. There are no dregs at the bottom, because there was no taint of sin in him.
他的肚子，也就是他的内心。在希伯来语中（p），它用于内心的感情。它们如同镶嵌蓝宝石的明亮象牙，也就是说，它们是纯洁的。基督的内心，他所怀有的所有感情，都是奇妙的善良。他的爱，他的欲望，他的喜悦，他的憎恶，都是纯洁的，就像水晶玻璃中的清水。它可能有时会被搅动，但仍然是清澈的。底部没有沉淀物，因为他没有罪恶的玷污。

'His legs are as pillars of marble set on sockets of fine gold,' &c.
他的双腿如同镶嵌在精美黄金底座上的大理石柱子。

That is, all his passages and ways are constant and firm, even as pillars of marble. His children are so likewise, as far as they are endued with his Spirit. Christ is yesterday, to-day, and the same for ever, Heb. 13:8. In regard of his enemies, he is set out in another manner of similitude, 'as having legs of brass to trample them all in pieces,' Rev. 1:15. But in respect of his constant truth and ways of goodness to his church, his legs are as pillars of marble.
这意味着，他的一切言行都是恒定而坚定的，就像大理石的柱子一样。他的子民也是如此，只要他们被赋予他的圣灵。基督是昨天、今天，直到永远不变，希伯来书 13:8。对于他的敌人，他以另一种类似的比喻来描述，'他的脚像铜脚，可以践踏他们成为碎片'，启示录 1:15。但是对于他对教会的恒定真理和善行的态度，他的脚就像大理石的柱子一样。

'His countenance is as Lebanon, excellent as the cedars.'
他的面容如黎巴嫩，美丽如香柏树。

Lebanon was a goodly forest lying on the north side of Judea, wherein were excellent plants of all kinds, especially cedars. Christ his countenance is as Lebanon, excellent as the cedars, that is, his presnece is goodly, stately, and majestical. So it is and will be when he shews himself, indeed, for the vindicating of his church. Then the enemies thereof shall know that his presence is as Lebanon, and excellent as the cedars.
黎巴嫩是一个位于犹太的北边的美丽森林，那里有各种优秀的植物，尤其是雪松。基督的容貌如同黎巴嫩，像雪松一样出色，也就是说，他的存在是美好、庄严和威严的。当他真正显现出来，为了维护他的教会时，情况就是这样，也将是这样。那时，教会的敌人将会知道他的存在如同黎巴嫩，出色如同雪松。

The children of God are like to cedars, too, for they are Christ mystical. Other men are as shrubs to them, men of no value; but they are cedars, and grow as cedars in Lebanon, from perfection to perfection, bearing most fruit in their age. Wicked men sometimes are cedars, too, and are said to grow and flourish as the cedars in Lebanon. But look a while, and you shall see their place no more. They have no good root, no good foundation, Ps. 37:10. A Christian is a cedar set in Christ the chief cedar. He is a plant that grows in him. He hath an eternal root, and, therefore, he flourisheth eternally.
神的儿女也像雪松一样，因为他们是基督的奥秘。其他人对他们来说只是灌木，毫无价值；但他们是雪松，在黎巴嫩生长，从完美到完美，年岁增长时结出最多的果实。邪恶的人有时也是雪松，被称为在黎巴嫩生长茂盛。但仔细看，你将再也看不到他们的踪影。他们没有良好的根基，没有良好的根基，诗篇 37:10。基督徒是栽在主耶稣基督这棵首要的雪松中的雪松。他是在主里生长的植物。他有永恒的根基，因此他永远茁壮。

'His mouth is most sweet, he is altogether lovely.'
他的嘴巴非常甜美，他完全可爱。

His mouth is most sweet. She doubles this commendation. She had said before, his lips are as lilies dropping sweet myrrh. Here she saith again of his mouth, it is most sweet, to shew that this is the chief lovely thing in Christ. The repetition argueth the seriousness of the church's affection to Christ, and of the excellency of that part. The main lovely thing is that which comes from his heart by his words and his lips; as, indeed, the most excellent thing that we can think of is the expression of the heart of God in Christ, and of Christ's love to us. 'His mouth is most sweet.' And, indeed, the best discovery of a true affection to Christ, and of a true estate in grace, is from our affection to the word of Christ. Wheresoever there is interest into Christ, there is a high respect to the word. 'My sheep hear my voice,' John 10:4; and you know what Peter saith, John 6. Many of Christ's hearers and followers forsook him, upon some hard speeches, as they thought, that came from him. Saith Christ to Peter, 'Will ye also leave me?' Peter answered again, 'Whither, Lord, shall we go? Thou hast the words of eternal life,' John 6:68. The apostles, that had the Spirit of God, perceived an incredible graciousness to sit on his lips, and therefore they hung upon his lips. 'Whither shall we go? Thou hast the words of eternal life.' If we leave his speech, we leave our comfort, we leave our life.
他的嘴最甜。她再次赞扬他。她之前曾说过，他的嘴唇像滴着甜蜜没草的百合花。在这里，她再次说他的嘴最甜，以显示这是基督中最可爱的事物。重复表明了教会对基督的深情和那部分的卓越性。最可爱的事物是来自他的心脏通过他的话语和嘴唇的东西；事实上，我们能想到的最优秀的事物就是上帝在基督里的心意的表达，以及基督对我们的爱。'他的嘴最甜。'事实上，对基督真正的爱和真正的恩典状态的最好展示，是通过我们对基督的话语的爱。无论何处有对基督的兴趣，都会高度尊重他的话语。'我的羊听我的声音'，约翰福音 10:4；你们知道彼得说了什么，约翰福音 6。许多听众和追随者因为他们认为基督说了一些艰难的话而离开了他。基督对彼得说：'你们也要离开我吗？'彼得再次回答说：'主啊，我们往哪里去呢？你有永生的话语'，约翰福音 6:68。 使徒们，那些拥有上帝的灵的人，感受到他嘴唇上的难以置信的恩典，因此他们紧紧依靠他的话语。“我们要往哪里去呢？你有永生的话语。”如果我们离开他的言语，我们就离开了安慰，离开了生命。

As a comment hereupon, see Ps. 19, where we have a high commendation of God's excellency; first, from the book of nature, the works of God: 'the heavens declare the glory of God;' then from the word of God; and herein the psalmist is wondrous large. 'The law of the Lord is perfect, converting the soul; the testimonies of the Lord are sure, making wise the simple; the statutes of the Lord are right, and rejoice the heart; the commandments of the Lord are sure, and enlighten the eyes; more to be desired than gold, yea, than fine gold; sweeter also than the honey or the honeycomb.'
作为对此的评论，请参见诗篇 19 篇，其中我们对上帝的卓越之处给予了高度赞扬；首先，来自上帝的作品——自然界的书：'天宣告上帝的荣耀'；然后是来自上帝的话语；在这方面，诗人非常详细。'耶和华的律法是完全的，能使人心转变；耶和华的法度是确实的，能使愚人变为智慧；耶和华的训词是正直的，能使人心喜乐；耶和华的命令是明亮的，能使人眼睛明亮；比黄金更可羡慕，比精金更甘甜；比蜜更甜，比蜂房的蜜还要甜。'

But mark the order. When is the word of God precious as gold, sweeter than the honey or the honeycomb, but when the former commendation takes place? Where the word is perfect, converting the soul, and where it is sure, making wise the simple, and where the fear of the Lord is clean, &c., there it is more to be desired than fine gold, and sweeter than the honeycomb. So the church here finding, first of all, the word to be a converting word, and giving understanding to the simple, she cannot but speak of the sweetness of the word of Christ. His lips are as lilies dropping sweet-smelling myrrh. His mouth is most sweet. Thus a man may know his estate in grace by his relish of the word.
但要注意顺序。当神的话像黄金一样珍贵，比蜜糖或蜂巢更甜美时，是在前面的赞美发生的时候。当话语是完美的，能使灵魂转化，当话语是可靠的，能使愚昧者变聪明，当敬畏上帝是纯洁的时候，等等，这时它比精金更令人渴望，比蜂巢更甜美。因此，教会在这里首先发现，话语是一种能转化的话语，能使愚昧者明白，她不得不谈论基督的话语的甜美。他的嘴唇像滴着香甜没药的百合花。他的口腔是最甜美的。因此，一个人可以通过对话语的品味来了解他在恩典中的地位。

There is a divine and a heavenly relish in the word of God; as, for instance, take the doctrine of his providence, 'that all things shall work together for the best to them that love God,' Rom. 8:28. What a sweet word is this! A whole kingdom is not worth this promise, that whatsoever befalls a Christian in this world, there is an overruling providence to sway all to good, to help forward his eternal good.
神的话语中有一种神圣和天上的美味；例如，以他的主宰教义为例，“凡事都互相效力，叫爱神的人得益处”，罗马书 8:28。这是多么甜美的话语啊！一个王国都不值得这个应许，即使在这个世界上发生了什么事情，都有一个超越一切的主宰，将一切引导到好处，帮助他的永恒福祉。

That Christ will be present with us in all conditions, what a sweet word and promise is this! Mat. 28:20; 'that he will give his Holy Spirit, if we beg it,' Luke 11:13; 'that he will not fail us nor forsake us,' Heb. 13:5; that 'if we confess our sins, and lay them open, he is merciful to forgive them,' 1 John 1:9; that 'if our sins were as red as scarlet, they shall all be white as wool,' Isa. 1:18. What kind of incredible sweetness is in these to a heart that is prepared for these comforts! The doctrine of reconciliation, of adoption, of glory to come, of the offices of Christ and such like, how sweet are they! They relish wondrously to a sanctified soul.
基督将在我们所有的境况中与我们同在，这是多么甜美的话语和承诺啊！马太福音 28:20 说：“我常与你们同在，直到世界的末了。”路加福音 11:13 说：“你们尚且是恶人，尚且知道拿好东西给儿女，何况天父，岂不更将圣灵给求他的人吗？”希伯来书 13:5 说：“因为神曾亲自说：『我总不撇下你，也不丢弃你。』”约翰一书 1:9 说：“我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。”以赛亚书 1:18 说：“你们的罪虽像朱红，必变成雪白。”对于一个为这些安慰而准备好的心灵来说，这些话语有着何等难以置信的甜蜜！和解、领养、未来的荣耀、基督的职责等等的教义，它们是多么甜美！对一个得以成圣的灵魂来说，它们是如此美妙。

Let us therefore discern of our estate in grace by this, how do we relish divine truths? Are they connatural and suitable to us? Do we love them more than our appointed food? Are they dearer unto us than thousands of gold and silver? Do we like them above all other truths whatsoever? Ps. 119:72, 127. Every truth in its rank is lovely, and is a beam of God. For truth is of God wheresoever we find it. But what are other truths to this heavenly, soul-saving truth? this gospel-truth that is from Christ? 'His mouth is most sweet.'
让我们通过这个来辨别我们在恩典中的地位，我们如何品味神圣的真理？它们是否与我们天生相合？我们是否比我们指定的食物更喜爱它们？它们是否比千万金银更珍贵？我们是否比其他任何真理更喜欢它们？诗篇 119:72, 127。每个真理在其等级中都是可爱的，都是上帝的光辉。因为无论我们在哪里找到真理，它都是来自上帝。但是其他真理与这个天上的、拯救灵魂的真理相比如何呢？这个来自基督的福音真理？“他的口最甜。”

In our nature there is a contrary disposition and antipathy to divine truth. We love the law better than the gospel, and any truth better than the law. We love a story, any trifling, baubling thing concerning our ordinary callings, better than divine truth. In divine truth, as things are more spiritual, so the more remote they are naturally from our love and liking. Evangelical truths will not down with a natural heart; such an one had rather hear a quaint point of some vice or virtue finely stood upon than anything in Christ, because he was never truly convinced of his corrupt and miserable estate by nature. But when the grace of God hath altered him, and his eyes are open to see his misery, then of all truths the truth of Christ favours* best. Those truths that come out of the mouth of Christ, and out of the ministry concerning Christ, they are the most sweet of all. Oh! how sweet are those words in the gospel to the poor man, 'Thy sins are forgiven thee,' Mat. 9:2. Do you think they went not to his heart? So to the woman, Luke 7:47. Her many sins are forgiven her, for she loved much. Oh! they were words that went to her soul! And to the thief on the cross, 'This day thou shalt be with me in paradise,' Luke 23:43. How do you think those words affected him? So it is with us, if ever we have been abased in the sense of our sins. Oh! how sweet is a promise of mercy then! 'He that brings it is as one of ten thousand, that comes to declare to man his righteousness, Job. 33:23; to lay open the mercy that belongs to a distressed soul. Oh! the very feet of those that bring these glad tidings are beautiful! Rom. 10:15. When our blessed Saviour, after his resurrection, spake to Mary, and called her by her name, after that she had sought him and could not find him, 'O Rabboni,' saith she. The words of Christ they melted her presently. Let Christ once call us by our names, for he knows us by name, as he knew Moses, Exod. 34:27, Isa. 43:1; let him by his Spirit speak to us by name, and own us, then we call him Rabboni. We own him again, for what is our love but the reflection of his back again? Therefore saith the psalmist, 'Let me hear the voice of joy and gladness, that the bones that thou hast broken may rejoice,' Ps. 51:8. 'Let me hear;' that is, I long for thy word to hear it; not the bare ministerial word, but the word of the Spirit. But the church resteth not here, but saith further,
在我们的本性中，存在着对神圣真理的相反倾向和厌恶。我们更喜欢律法胜过福音，更喜欢任何真理胜过律法。我们更喜欢一个关于我们日常工作的琐碎的事情，胜过神圣的真理。在神圣的真理中，事物越是属灵，它们与我们的爱好和喜好自然越远。福音真理无法被一个自然的心接受；这样的人宁愿听到一些关于某种恶习或美德的巧妙观点，而不愿听基督的任何事情，因为他从未真正被他的堕落和悲惨的本性所感动。但当上帝的恩典改变了他，他的眼睛被打开看到他的悲惨，那么在所有真理中，基督的真理最受欢迎。那些出自基督口中，以及关于基督的事工的真理，它们是最甜美的。哦！福音中对穷人说的那些话是多么甜美，“你的罪赦免了你”，马太福音 9:2。你认为它们没有触动他的心吗？同样对那个妇人，路加福音 7:47。她的许多罪都得到了赦免，因为她多有爱心。哦！那些话触动了她的灵魂！ 并且对那个被钉在十字架上的贼说：“我实在告诉你，今天你要同我在乐园里。”路加福音 23:43。你认为这些话对他有什么影响？对我们来说也是一样，如果我们曾因自己的罪而感到卑微。哦！那时怜悯的应许是多么甜蜜啊！带来这个应许的人就像一万人中的一个，他来向人宣告他的公义，约伯记 33:23；揭示属于困苦灵魂的怜悯。哦！那些带来这个好消息的人的脚是美丽的！罗马书 10:15。当我们救主复活后，对玛利亚说话并叫她的名字时，她曾经寻找他却找不到他，“拉波尼！”她说。基督的话立刻融化了她。让基督一次按我们的名字呼叫我们，因为他知道我们的名字，就像他知道摩西的名字一样，出埃及记 34:27，以赛亚书 43:1；让他的灵按我们的名字对我们说话，并承认我们，那么我们就称他为拉波尼。我们再次承认他，因为我们的爱不就是他的回报的反映吗？因此，诗人说：“求你使我听见欢喜快乐的声音，使你所压伤的骨头可以踊跃。”诗篇 51:8。 让我听听；也就是说，我渴望听到你的话语；不仅仅是传道人的话语，而是圣灵的话语。但教会并不止步于此，还进一步说道，

'He is altogether lovely.' Altogether desirable; as if she should say, What should I stand upon particulars? he is altogether, from top to toe, amiable, lovely, and delectable.
他完全可爱。完全令人向往；就好像她要说，我为什么要纠结于细节呢？他完全，从头到脚，可爱、可爱和令人愉悦。

'He is altogether lovely.' Lovely to God, to us, to the soul; lovely to him that can best judge of loveliness. The judgment of God I hope will go current with us; and what doth God the Father judge of Christ? 'This is my beloved Son,' Mat. 3:17. He is the Son of God's love, Col. 1:13, as God cannot but love his own image. He is lovely also as man, for he was pure and holy; lovely as mediator by office, for he was anointed by God to convey the Father's love to us. He must needs be lovely in whom all others are loved. This is my beloved Son, in whom I am well pleased; out of him I am well pleased with nobody. And indeed he was filled with all graces that might make him lovely. All the treasures of wisdom are in him, and of his fulness we all receive grace for grace. He is made a storehouse of all that is good for us.
他是完全可爱的。对上帝、对我们、对灵魂都可爱；对那些最能判断可爱的人也可爱。上帝的判断我希望能与我们一致；上帝对基督的评价是什么呢？“这是我的爱子”（马太福音 3:17）。他是上帝爱的儿子（歌罗西书 1:13），因为上帝不可能不爱自己的形象。他作为人也可爱，因为他是纯洁和圣洁的；他作为调解者也可爱，因为他被上帝膏立，将父爱传递给我们。他必定是可爱的，因为所有其他人都被爱。这是我的爱子，我喜悦他；除了他，我对没有人感到喜悦。事实上，他充满了所有可能使他可爱的恩典。他拥有所有智慧的宝藏，我们都从他的丰盈中领受恩典。他成为了我们所需要的一切美好的仓库。

He is lovely to God in whatsoever he did. He carried himself lovely, and pleased his Father in all his doings and sufferings. God loved him especially, 'because he was obedient, even unto the death of the cross. Therefore God gave him a name above all names; that at the name of Jesus every knee should bow, both in heaven and in earth,' Phil. 2:8–10. As for the angels, they look upon him with admiration. They attended him, and accounted it an honour to wait upon him. He is lovely to all above us, and shall he not be lovely to us?
他在做任何事情时都对上帝充满爱意。他的行为可爱，他的所作所为让他的父亲感到满意。上帝特别爱他，因为他顺从，甚至顺从到了十字架的死亡。因此，上帝赐给他一个超越一切名字的名字，以致在耶稣的名下，天上地下的一切膝都要跪拜，腓立比书 2:8-10。至于天使，他们以钦佩的眼光看着他。他们侍奉他，认为能够侍奉他是一种荣耀。他对我们之上的一切都是可爱的，难道对我们来说不可爱吗？

Obj. But you will say, Was he lovely when he was nailed on the cross, hung between two thieves, when he wore a crown of thorns, was whipped, laid grovelling on the ground, when he sweat water and blood? What loveliness was in him when he was laid in his grave?

Ans. Oh! yes; then he was most lovely of all to us, by how much the more he was abased for us. This makes him more lovely that out of love he would abase himself so low. When greatness and goodness meet together, how goodly is it! That Christ, so great a majesty, should have such bowels of compassion! Majesty alone is not lovely, but awful and fearful; but joined with such condescending grace, is wondrous amiable. How lovely a sight is it to see so great a person to be so meek and gentle! It was so beyond comparison lovely in the eyes of the disciples, that they stood and wondered to see him, who was the eternal Word of the Father, condescend to talk with a poor Samaritan woman, John 4:6, seq. And what loveliness of carriage was in him to Peter, undeserving, after he had denied and forsworn him, yet to restore him to his former place that he had in his heart, loving him as much as ever he did before! In a word, what sweetness, gentleness, bowels of meekness, pity, and compassion did he discover to those that were in misery! We cannot insist upon particulars.
答：哦！是的；那时他对我们来说是最可爱的，因为他为我们而卑微。这使他更可爱，因为出于爱，他愿意如此低下自己。当伟大和善良相遇时，是多么美好啊！基督，如此伟大的尊严，竟然有如此怜悯的心肠！尊严本身并不可爱，而是令人敬畏和可怕的；但与如此谦卑的恩典相结合，就是令人惊人地可爱。看到如此伟大的人如此温和和柔和，是多么可爱的景象啊！在门徒们的眼中，这是无与伦比的可爱，他们站在那里惊讶地看着他，他是父神的永恒之言，竟然降卑与一个贫穷的撒玛利亚妇人交谈，约翰福音 4:6，序。对于彼得，他在彼得否认和发誓之后，仍然恢复了他在他心中的原来位置，爱他如同以前一样！总之，他向那些处于困境中的人展示了多么甜美、温和、柔和、怜悯和同情的态度！我们不能详细说明。

There is a remarkable passage in the story of Alphonsus the king, not very well liked of some. When he saw a poor man pulling of his beast out of a ditch, he put to his hand to help him; after which, as it is recorded, his subjects ever loved him the better. It was a wonderful condescending. And is it not as wonderful that the King of heaven and earth should stoop so low as to help us poor worms out of the ditch of hell and damnation? and that, when he hath set us in a state of deliverance, he should not leave us there, but advance us to such a state and condition as is above our admiration, which neither heart can conceive nor tongue express? Is not this wonderful condescending?
阿方索斯国王的故事中有一个引人注目的片段，有些人并不喜欢他。当他看到一个穷人把他的牲口从沟里拉出来时，他伸出手来帮助他；据记载，此后他的臣民更加爱他。这是一个令人惊叹的谦卑。难道天地之王屈身如此之低，帮助我们这些可怜的虫子从地狱和毁灭的沟渠中爬出来，不是同样令人惊叹吗？而且，当他把我们置于解救的状态时，他不会让我们留在那里，而是提升我们到一个超越我们想象的状态和境地，这是心无法想象、口无法表达的。这不是令人惊叹的谦卑吗？

Use 1. That we may further improve this point, Is Christ altogether lovely; so lovely to us, and so beloved of God the Father? Let us then rest upon his obedience and righteousness; build upon it, that God cannot refuse that righteousness whose whole subject is altogether lovely. Let us come clothed in the garments of our Elder Brother, and then doubt not of acceptance; for it is in Christ that he loves us. In this well-beloved Son it is that God is well pleased with us. If we put on Christ's righteousness, we put on God's righteousness; and then how can God hate us? No more than he hates his own Son. Nay, he loves us, and that with the same love wherewith he loves him; for he loves whole Christ mystical, Head and members, John 17:23. Let this strengthen our faith, that if Christ be so altogether lovely in himself and to the Father, then we may comfortably come before the Father, clothed with the garments of him our Elder Brother, and so rest ourselves on the acceptation of his mediation, that is so beloved a mediator.
为了进一步改善这一点，基督是否完全可爱？对我们来说，他是如此可爱，上帝父亲也是如此爱他？让我们依靠他的顺从和公义；建立在这上面，上帝不能拒绝这样一个完全可爱的公义。让我们穿上我们长兄的衣服，然后毫不怀疑地接受；因为上帝是在基督里爱我们的。在这位心爱的儿子里，上帝喜悦我们。如果我们穿上基督的公义，我们就穿上了上帝的公义；那么上帝怎么会恨我们呢？就像他不恨自己的儿子一样。不，他爱我们，用他爱他的儿子的同样的爱；因为他爱整个基督的神秘身体，包括头和肢体，约翰福音 17:23。让这加强我们的信心，如果基督在他自己和父亲面前如此可爱，那么我们可以安心地来到父亲面前，穿着我们长兄的衣服，并且在他如此心爱的调解下安息。

Use 2. Again, if Christ be so lovely, 'altogether lovely,' then let us labour to be in him, that so we may be lovely to God; because he is the first amiable thing in the world, in whom we are all lovely. All our loveliness is in beloved Christ.
再次使用 2。如果基督如此可爱，'完全可爱'，那么让我们努力成为他的一部分，这样我们就可以对上帝可爱；因为他是世界上第一个可爱的事物，我们所有人都在他里面可爱。我们所有的可爱都在心爱的基督里。

Use 3. Again, if Christ be so lovely, here only we have whereupon to spend the marrow of our best affections. Is it not pity we should lose so much of our affections as we do upon other things? Christ is altogether lovely; why should we doat upon other things so much, and set up idols in our hearts above Christ? Is he altogether lovely, and shall not he have altogether our lovely affections, especially when we are commanded, under pain of a curse, to love the Lord Jesus? Anathema Maran-atha to those that love not Christ, 1 Cor. 16:22. Let us therefore labour to place all our sweet affections that are to be exercised upon good, as love, joy, and delight, upon this object, this lovely deserving object, Christ, who is 'altogether lovely.' When we suffer a pure stream, as it were, to run through a dirty channel, our affections to run after the things of the world, which are worse than ourselves, we lose our affections and ourselves.
再次使用 3。如果基督如此可爱，那么我们只有这个对象可以用来消耗我们最美好的感情。我们失去了那么多的感情，这不是可惜吗？基督是完全可爱的；为什么我们要如此迷恋其他事物，并在我们的心中设立超过基督的偶像呢？他是完全可爱的，难道我们不应该将我们所有可爱的感情都给他吗？尤其是当我们被命令，以免受诅咒，要爱主耶稣的时候。不爱基督的人，阿纳撒马利亚！（哥林多前书 16:22）因此，让我们努力将我们所有甜蜜的感情，如爱、喜乐和欢乐，都放在这个对象上，这个可爱、值得的对象，基督，他是“完全可爱的”。当我们让一条纯净的溪流，就像是通过一个肮脏的渠道流淌，我们的感情追随着世界上比我们更糟糕的事物时，我们失去了我们的感情和自己。

Let, therefore, the whole stream of our affections be carried unto Christ. Love him, and whatsoever is his; for he being altogether lovely, all that comes from him is lovely. His promises, his directions, his counsels, his children, his sacraments, are all lovely. Whatsoever hath the stamp of Christ upon it, let us love it. We cannot bestow our hearts better, to lose ourselves in the love of Christ, and to forget ourselves and the love of all. Yea, to hate all in comparison of him, and to account all 'dung and dross' compared with Christ, is the only way to find ourselves. And indeed we have a better condition in him, than in the world or in ourselves. Severed from him, our condition is vain, and will come to nothing; but that we have in him is admirable and everlasting. We cannot conceive the happiness which we poor wretches are advanced to in Christ; and what excellent things abide for us, which come from the love of God to us in Christ, who is so altogether lovely. Therefore let us labour to kindle in our hearts an affection towards Christ, all that we can, considering that he is thus lovely.
因此，让我们的所有感情都投向基督。爱他，爱他的一切；因为他是完全可爱的，他所带来的一切也都可爱。他的应许、他的指引、他的建议、他的子民、他的圣礼，都是可爱的。凡是带有基督印记的事物，让我们去爱它。我们不能把我们的心投入得更好，迷失在对基督的爱中，忘记自己和所有的爱。是的，与他相比，恨所有的事物，并且认为与基督相比，一切都是“粪土和渣滓”，这是找到自己的唯一途径。事实上，我们在他里面的境况比在世界或自己身上要好。与他分离，我们的境况是虚无的，将会归于无有；但我们在他里面所拥有的是令人赞叹和永恒的。我们无法想象我们这些可怜的人在基督里所达到的幸福；以及那些来自上帝对我们的爱的卓越之事，这位完全可爱的基督给我们带来了什么。因此，让我们努力在我们的心中点燃对基督的感情，尽我们所能，考虑到他是如此可爱。

Use 4. And let us make an use of trial, whether he be thus lovely to us, or no. We may see hence whether we love Christ or no. We may judge of our love by our esteem.
使用 4。让我们试试看，他对我们是否如此可爱。我们可以从这里看出我们是否爱基督。我们可以通过我们的评价来判断我们的爱。

1. How do we value Christ? what price doth the church set on him? 'He is the chief of ten thousand.' What place, then, should he have in our hearts? If he be the chief of ten thousand, let us rather offend ten thousand than offend him. Let us say, with David, 'Whom have I in heaven but thee?' &c., Ps. 73:25. And when the soul can say to Christ, or any that is Christ's (for I speak of him in the latitude of his truths, promises, sacraments, and communion with his children), 'What have I in heaven but thee?' &c., then it is in a happy condition. If these things have the same place in our esteem, as they have in respect of their own worth, then we may say truly, without hypocrisy, 'He is altogether lovely to us,' that we truly love him.
我们如何评价基督？教会对他的价值是多少？“他是万中之首。”那么，他在我们心中应该有什么地位？如果他是万中之首，我们宁愿得罪万人也不愿得罪他。让我们像大卫一样说：“除你以外，在天上我还有谁呢？”等等，诗篇 73:25。当灵魂能对基督或任何属于基督的人（因为我在广义上谈论他的真理、应许、圣礼和与他的子民的交通）说：“除你以外，在天上我还有谁呢？”等等，那么它就处于幸福的状态。如果这些事物在我们的评价中与它们自身的价值相同，那么我们可以真实地说，没有虚伪，“他对我们来说是完全可爱的”，我们真正爱他。

2. In the next place, are we ready to suffer for Christ? We see the church here endures anything for Christ. She was misused of the watchmen. They scorned her, and her 'veil is taken away,' yet notwithstanding, she loves Christ still. Do we stand ready disposed to suffer for Christ? of the world to be disgraced and censured? and yet are we resolved not to give over? Nay, do we love Christ the more, and stick to his truth the faster? Certainly where the love of Christ is, there is a spirit of fortitude, as we may see in the church here, who is not discouraged from Christ by any means. He is still the chief of ten thousand. When she was wronged for seeking after him, yet he was altogether lovely. Whereas, on the other hand, you have some that, for frowns of greatness, fear of loss, or for hope of rising, will warp their conscience, and do anything. Where now is love to Christ and to religion? He that loves Christ, loves him the more for his cross, as the Holy Ghost hath recorded of some, that they 'rejoiced that they were thought worthy to suffer for Christ,' Acts 5:41. So the more we suffer for him, the more dear he will be to us. For indeed he doth present himself in love and comfort most, to those that suffer for his sake; therefore their love is increased.
其次，我们准备好为基督而受苦吗？我们看到教会在这里为基督忍受一切。她被守望者虐待。他们嘲笑她，她的“面纱被揭去”，然而，尽管如此，她仍然爱着基督。我们是否准备好为基督而受苦？为了遭受世界的耻辱和指责？然而，我们是否决心不放弃？不，我们是否更加爱基督，并坚守他的真理？确实，基督的爱在哪里，就有坚毅的精神，正如我们在这里看到的教会，她不会因为任何原因而对基督失望。他仍然是万人之首。当她因为追求他而受到冤枉时，他仍然是全然可爱的。而另一方面，你会发现有些人因为权势的威胁、损失的恐惧或者希望上升而扭曲他们的良心，做任何事情。现在的基督和宗教的爱在哪里？爱基督的人，因为他的十字架而更加爱他，正如圣灵记载的一些人，他们“因为被算是配为基督受苦，就欢喜不已”，使徒行传 5:41。所以我们为他受苦越多，他对我们就越亲爱。 因为他确实以最深爱和安慰的方式呈现给那些为他而受苦的人，所以他们的爱增加了。

3. Again, where love is, there it enlargeth the heart, which being enlarged, enlargeth the tongue also. The church hath never enough of commending Christ, and of setting out his praise. The tongue is loosed, because the heart is loosed. Love will alter a man's disposition. As we see in experience, a man base of nature, love will make him liberal; he that is tongue-tied, it will make him eloquent. Let a man love Christ, and though before he could not speak a word in the commendation of Christ, and for a good cause, yet, I say, if the love of Christ be in him, you shall have him speak and labour earnestly in the praises of God. This hot affection, this heavenly fire, will so mould and alter him, that he shall be clean another man. As we see in the church here, after that there was kindled a spirit of love in her, she cannot have done with Christ. When she had spoke what she could, she adds, 'He is altogether lovely.' Those that cannot speak of Christ, or for Christ, with large hearts in defence of good causes, but are tongue-tied and cold in their affections, where is their love? Put any worldly man to a worldly theme that he is exercised in, and speaks of daily, he hath wit and words at will; but put him to a theme of piety, you lose him: he is out of his theme, and out of his element. But 'tis not so with those that have ever felt the love of God in Christ. They have large affections. How full is Saint Paul! He cannot speak of Christ, but he is in the height, breadth, length, and depth of the love of God in Christ, and the knowledge of God above all knowledge. Thus we may discern the truth of our love by the expressions of it here as in the church.
再次，爱的存在使心灵变得宽广，心灵宽广，舌头也变得宽广。教会永远不会厌倦赞美基督，宣扬他的美德。舌头得到释放，因为心灵得到释放。爱会改变一个人的性情。正如我们在经验中所见，一个本性卑劣的人，爱会使他慷慨；一个说话吞吞吐吐的人，爱会使他雄辩。让一个人爱基督，即使以前他不能为基督赞美一句话，而且有充分的理由，但是，我说，如果他心中有基督的爱，你会听到他滔滔不绝地为上帝赞美而努力。这种热情，这种天上的火焰，会塑造和改变他，使他成为一个全然不同的人。正如我们在这里的教会所看到的，当她心中燃起了爱的精神后，她对基督无法满足。当她说尽了她所能说的话后，她补充道：“他是全然可爱的。”那些不能以宽广的心灵为善事辩护而不能为基督说话的人，他们的爱在哪里呢？ 将任何世俗的人置于他经常从事并日常谈论的世俗话题上，他会有智慧和言辞；但将他置于虔诚的话题上，你会失去他：他离开了他熟悉的话题，离开了他的领域。但对于那些曾经在基督里感受到上帝的爱的人来说，情况并非如此。他们有着广阔的感情。圣保罗是多么充实啊！他一谈到基督，就能深入体会上帝在基督里的爱的高度、广度、长度和深度，以及对上帝的认识超越一切知识。因此，我们可以通过在教会中表达爱的方式来辨别我们对爱的真实性。

4. Again, the church here is never content till she find Christ; whatsoever she had, nothing contents her. She wanted her beloved. As we see here, she goes up and down inquisitive after him till she find him. So it is with a Christian. If he have lost, by his own fault, his former communion with Christ, he will not rest nor be satisfied; but searcheth here and there in the use of this and that means. He runs through all God's ordinances and means till he find Christ. Nothing in the world will content him, neither honour, riches, place, or friends, till he find that which he once enjoyed, but hath now for a season lost, the comfort and assurance of God's love in Christ.
再次，教会从不满足，直到她找到基督；无论她拥有什么，都不能使她满足。她渴望她所爱的。正如我们在这里看到的，她四处寻找，直到找到他。基督徒也是如此。如果他因自己的过错失去了与基督的交通，他将不会休息或满足；而是在这个和那个方法的使用中四处寻找。他会通过上帝的一切仪式和方法，直到找到基督。世界上没有任何东西能使他满足，无论是荣誉、财富、地位还是朋友，直到他找到他曾经享受过的，但现在暂时失去了的，就是在基督里感受到上帝的爱的安慰和保证。

Now, if we can sit down with other things, and can want Christ and the assurance of salvation, that sweet report of the Spirit that we are his, and yet be contented well enough, here is an ill sign that a man is in an ill condition. The church was not so disposed here. She was never quiet, nor gives over her inquisition and speaking of Christ (that by speaking of the object she might warm her affections), until at the last she meets with Christ. These and the like signs there are of the truth of the love of Christ. But where there is a flaming love of Christ there is this degree further, a desire of the appearance of Christ, a desire of his presence. For if Christ be so lovely in his ordinances, if we find such sweetness in the word and sacraments, in the communion of saints, in the motions of the Spirit, what is the sweetness, think you, which the souls in heaven enjoy, where they see Christ face to face, see him as he is? Hereupon the spouse saith, 'Let him kiss me with the kisses of his mouth.' Oh, that I might live in his presence. This is the desire of a Christian soul when the flame of love is kindled in any strength, 'Oh, that I might see him.' And therefore it longs even for death; for as far as a man is spiritual, he desires to be dissolved and to be with Christ; as Simeon, when he saw him, though in his abasement, 'Now I have enough; let thy servant depart in peace, for mine eyes have seen thy salvation,' Luke 2:30. The presence of Christ, though it were but in the womb, when Mary, the mother of Christ, came to Elizabeth, it caused the babe that was in her womb to spring. Such comfort there is in the presence of Christ, though he be but in the womb, as it made John to spring. What, then, shall be his presence in heaven? How would it make the heart spring there, think you? For that which is most lovely in Christ is to come. Therefore the saints that have any degree of grace in the New Testament, they are set out by this description. They were such as loved the appearing of our Lord Jesus Christ. How can it be otherwise? If they love Christ, they love the appearing of Christ, wherein we shall be made lovely, as he is lovely.
现在，如果我们能够与其他事物坐下来，并且渴望基督和得救的确据，那是圣灵甜美的启示，我们是他的子民，但仍然感到满足，这是一个不好的迹象，表明一个人处于不好的状态。教会在这里并不是这样安排的。她从来没有安静过，也没有停止追问和谈论基督（通过谈论对象来激发她的感情），直到最后她遇见了基督。这些和类似的迹象表明了对基督爱的真实性。但是，当对基督的爱燃起时，还有一个更进一步的程度，那就是对基督显现的渴望，对他的同在的渴望。因为如果基督在他的圣礼中如此可爱，如果我们在圣言和圣餐、圣徒的交通、圣灵的感动中找到如此甜美，那么你认为在天堂的灵魂享受到的甜美是什么呢？他们面对面地看见基督，看见他本来的样子。因此，新娘说：“愿他用他的口亲吻我。”哦，愿我能在他的同在中生活。这是一个基督徒灵魂的渴望，当爱的火焰燃起时，“哦，愿我能看见他。”因此，它甚至渴望死亡；因为一个人在属灵上越深，他就渴望解脱与基督同在；就像西面在看到他时，虽然他卑微，却说：“主啊，如今可以照你的话，释放仆人安然去世，因为我的眼睛已经看见你的救恩。”（路加福音 2:30）基督的临在，即使只是在子宫里，当基督的母亲马利亚来到以利沙伯那里时，使她子宫里的胎儿跳动。基督的临在带来如此的安慰，即使他只是在子宫里，也使约翰跳动。那么，在天堂里，他的临在将会是怎样的呢？你认为它会使人的心跳动吗？因为基督最可爱的事物还未到来。因此，那些在新约中有任何程度的恩典的圣徒，都被这个描述所描绘。他们是那些爱慕我们主耶稣基督显现的人。还能有其他的吗？如果他们爱基督，他们就会爱基督的显现，因为在那里，我们将变得如他一样可爱。

Here we are not 'altogether lovely;' for we have many dregs of sin, many infirmities and stains. Shall we not, then, desire that time wherein, as he is 'altogether lovely,' so shall we be made a fit spouse for so glorious a husband?
在这里，我们并非“完全可爱”；因为我们有许多罪恶的残渣，许多软弱和污点。那么，我们难道不应该渴望那个时刻吗？在那个时刻，正如他是“完全可爱”一样，我们将成为一个适合如此荣耀丈夫的配偶。

To conclude this point, let us try our affections by the church's affections in this place, whether Christ be so lovely to us or not. It is said, 'There is no beauty in him when we shall see him, and he was despised of men,' Isa. 53:2. He was so, in regard of his cross and sufferings, to the eye of the world and of carnal men. Herod scorned him; when Pilate sent him to him, made nobody of him, as the word in the original is (q). They looked upon the outside of Christ in the flesh when he was abased. 'There was no form nor beauty in him,' saith the Holy Ghost, that is, to the sight of carnal men; but those that had the sight of their sins with spiritual eyes, they could otherwise judge of Christ. The poor centurion saw an excellency in him when he said, 'He was not worthy that he should come under his roof,' Mat. 8:8. The poor thief saw the excellency of Christ upon the cross in those torments. 'Lord, remember me when thou comest into thy kingdom,' Luke 23:42.
总结这一点，让我们通过教堂在这个地方的感情来试探我们的感情，看基督对我们是否如此可爱。有人说：“他没有什么美丽，我们看见他的时候，他被人藐视。”（以赛亚书 53:2）他在世界和属血气的人眼中，因着他的十字架和受苦，是如此。希律嘲笑他；当彼拉多把他送给希律的时候，他对他毫不在乎，正如原文中所说的（q）。他们看着基督在肉体中的外表，当他被贬低时。“他没有什么形象和美丽，”圣灵说，也就是对属血气的人来说；但那些以属灵的眼睛看到自己的罪的人，他们对基督的判断是不同的。贫穷的百夫长看到他的卓越，当他说：“他不配进入我的屋子。”（马太福音 8:8）贫穷的贼在十字架上看到基督的卓越，他在那些痛苦中说：“主啊，你来的时候，求你记念我。”（路加福音 23:42）

So those souls that were enlightened, that had the sight of their misery and the sight of God's love in Christ, had a high esteem of Christ in his greatest abasement. Therefore, if we have a mean esteem of the children of God as contemptible persons, and of the ordinances of God as mean things, and of the government of Christ (such as he hath left in his word) as base, it is an argument of a sinful, unworthy disposition. In such a soul Christ hath never been effectually by his Spirit; for everything in him is lovely, even the bitterest thing of all. There is a majesty and excellency in all things of Christ. The censures of the church are excellent when they proceed and issue forth with judgment, as they should do, 'to deliver such a man over to Satan, that he may be saved in the day of the Lord,' 1 Cor. 5:5.
所以那些被启发的灵魂，他们看到了自己的苦难和上帝在基督里的爱，对基督在他最卑微的时刻有着极高的评价。因此，如果我们对上帝的儿女持有轻视的态度，认为上帝的教导是卑微的事物，对基督的治理（如他在圣经中所留下的）持有卑贱的看法，这是一种罪恶、不值得的心态。在这样的灵魂中，基督从未通过他的圣灵有效地作为一切可爱的事物进入其中，即使是最痛苦的事情也是如此。基督的一切都有威严和卓越之处。当教会的谴责以应有的判断发出并实施时，它们是卓越的，正如哥林多前书 5:5 所说：“要把这样的人交给撒但，败坏他的肉体，使他的灵魂在主耶稣的日子可以得救。”

Now, if the ordinances of Christ, the word and sacraments, and the shutting sinners out of the church, if these things be vilified as powerless things, it shews a degenerate, wicked heart, not acquainted with the ways of God. If we have a mean esteem of men that suffer for Christ and stand out for him, if we account them so and so, shall we think ourselves Christians in the mean time? When Christ is altogether lovely, shall they be unlovely that carry the image of Christ? Can we love him that begets, and hate them that are begotten of him? Can we love Christ, and hate Christians? It cannot be.
现在，如果基督的法令、道和圣礼以及将罪人排除在教会之外的行为被贬低为无能之物，那显示出了一个堕落、邪恶的心灵，不熟悉上帝的道路。如果我们对为基督受苦并为他站立的人持有低估的看法，如果我们认为他们是这样那样的人，那么我们自己是否认为自己是基督徒呢？当基督是完全可爱的时候，那些带着基督形象的人会是不可爱的吗？我们能够爱那位生育者，却憎恨那些由他所生育的人吗？我们能够爱基督，却憎恨基督徒吗？不可能。

Now, that we may get this affection and esteem of Christ that is so lovely,
现在，我们可能会得到这种可爱的基督的爱和尊重

Let us labour to make our sins bitter and loathsome, that Christ may be sweet.
让我们努力使我们的罪恶变得苦涩和可憎，这样基督就会变得甜美。

Quest. What is the reason we set no higher a price of Christ?
为什么我们不设定更高的基督价格的原因是什么？

Ans. Because we judge not of ourselves as we are indeed, and want spiritual eye-salve to see into ourselves rightly.
因为我们并不真正了解自己，需要一种精神上的眼药水来正确地看待自己。

2. And let us attend upon the means of salvation, to hear the unsearchable riches of Christ. What makes any man lovely to us, but when we hear of their riches, beauty, and good intent to us? In the word we are made acquainted with the good intent of Christ towards us, the riches of mercy in forgiving our sins, and riches of glory prepared for us. The more we hear of him, of his riches and love to us, the more it will inflame our love to Christ. Those that live where the ordinances of Christ are held forth with life and power, they have more heavenly and enlarged affections than others have, as the experience of Christians will testify.
让我们专注于救恩的途径，去听基督无法测量的丰富。什么让一个人对我们可爱，不就是当我们听到他们的财富、美丽和对我们的善意吗？在圣经中，我们了解到基督对我们的善意，他的怜悯之丰富，宽恕我们的罪过，以及为我们准备的荣耀之丰富。我们越是听到他的事迹，他对我们的财富和爱，我们对基督的爱就会越加燃烧。那些生活在基督的教导以生命和能力展示的地方的人，比其他人拥有更加天然和宽广的感情，这是基督徒的经历所证明的。

3. Again, if we would esteem highly of Christ that he may be lovely to us, let us join with company that highly esteem of Christ, and such as are better than ourselves. What deads the affections so much as carnal, worldly company, who have nothing in them but civility? By converse with them who have discourse of nothing but the world, if a man have heavenly affections, he shall quickly dull them, and be in danger to lose them. They may be conversed with in civil things, but when we would set to be heavenly and holy minded, let us converse with those that are of an heavenly bent. As we see here, 'the daughters of Jerusalem' are won to love Christ. By what? By conversing with the church. Upon the discourse that the church makes of his excellencies, in particular, they begin to ask, Where is Christ, as in the next chapter; and so are all brought to the love of Christ.
再次，如果我们要高度尊重基督，使他对我们可爱，让我们与那些高度尊重基督的人一起，并且他们比我们更好。什么会使感情变得如此冷淡，像肉体的、世俗的人一样，他们除了礼貌之外什么都没有？与那些只谈论世俗的人交往，如果一个人有天上的感情，他们很快就会变得迟钝，并且有失去它们的危险。我们可以与他们在世俗的事情上交往，但当我们想要成为天上和圣洁的人时，让我们与那些有天上倾向的人交往。正如我们在这里看到的，'耶路撒冷的女儿们'被赢得了对基督的爱。通过什么？通过与教会交往。在教会对他的卓越之处进行讨论时，他们开始询问：“基督在哪里？”就像在下一章中一样；这样，所有人都被带到了对基督的爱。

THE EIGHTEENTH SERMON
第十八篇布道词

His mouth is most sweet; yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.—CANT. 5:16.
他的嘴唇是最甜美的；是的，他完全可爱。这是我的爱人，这是我的朋友，哦，耶路撒冷的女儿们。-雅歌 5:16。

Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee? My beloved is gone down, &c.—CANT. 6:1, 2.
你的爱人去了哪里，妳在众女子中最美丽的人？你的爱人转向了哪里？让我们与你一起寻找他。我的爱人已经离开了，等等。

BY this time the church hath well quit herself in that safe subject, commending her beloved; first in general, and then in particular. She affirms in effect, there was none like him in general; which she after makes good, in all the particulars of her description. Now she sums up all with a kind of superabundant expression. What shall I say more of him? if that which is said be not enough, then know farther, he is altogether lovely. There were no end to go through all his perfections; but look on him wholly, 'he is altogether lovely,' and therefore deserves my love. So that there is no cause why you should wonder at the strength of my affections, and care to find out this my beloved and this my friend, O ye daughters of Jerusalem. Thus we see how the pitch of an enlightened soul is bent. It aspires to things suitable to itself; to God-wards; to union and communion with Christ; to supernatural objects. Nothing here below is worthy the name of its beloved. It fastens not on earthly, base things. But this is my beloved, and this is my friend, this so excellent a person, this Jedidiah,* this beloved Son, this judge of all, Lord of all, this chief of ten thousand. Here the church pitches her affections, which she conceals, not as ashamed thereof, but in a kind of triumphing, boasting of her choice. She concludes all with a kind of resolute assurance, that the object of this her choice is far beyond all comparison.
到这个时候，教会已经在这个安全的主题上表现得很好，赞美她所爱的人；首先是总体上，然后是具体地。她实际上断言，总体上没有人像他那样；她在描述的所有细节中都证明了这一点。现在她用一种过剩的表达总结了一切。我还能说什么呢？如果所说的还不够，那么进一步了解，他是完全可爱的。要描述他的完美是没有尽头的；但是看着他整体，'他是完全可爱的'，因此值得我爱。所以你们不必对我的感情强烈感到惊讶，并努力找到我的爱人和我的朋友，哦，耶路撒冷的女儿们。这样我们就看到了一个启迪灵魂的高度。它渴望适合自己的事物；朝着上帝；与基督的联合和交流；超自然的对象。这里下面没有任何东西值得被称为它所爱的。它不依附于地上的低级事物。但这是我的爱人，这是我的朋友，这个如此优秀的人，这个耶底底亚，这个可爱的儿子，这个万物的审判者，万物的主，这个万中之首。 教会在这里投入了她的感情，她将其隐藏起来，不是因为对此感到羞愧，而是一种凯旋的姿态，为她的选择而自豪。她以一种坚定的自信总结了一切，认为她所选择的对象远远超越一切比较。

'This is my beloved, and this is my friend, O daughters of Jerusalem.'
这是我的爱人，这是我的朋友，哦，耶路撒冷的女儿们。

Which is the closing up of her commendations of Christ. 'This is my beloved, and this my friend,' &c. Which shall only be touched, because we had occasion to speak thereof before. She calls Christ her beloved. Howsoever he had withdrawn himself in regard of the comfort and communion she had with him before, yet he is her beloved still.
这是她对基督的赞美的结束。'这是我的爱人，这是我的朋友'等等。这只是简单提及，因为我们之前有机会谈论过这个。她称基督为她的爱人。无论他以前因为安慰和交流而与她疏远，他仍然是她的爱人。

That which is specially to be stood upon is, that the church here doth set out not only in parcels, but in general, her beloved Christ. This is my beloved. She doth, as it were, boast in her beloved. Whence observe:
这里特别要强调的是，教会不仅仅是分散地展示她所爱的基督，而是总体上展示。这是我的所爱。她仿佛在夸耀她所爱的人。由此观察：

A Christian soul seems to glory as it were in Christ.
一个基督徒的灵魂似乎在基督里得到了荣耀。

'This is my beloved, and this is my friend, O ye daughters of Jerusalem.' But to unfold more fully this point, there be three or four ends why the church thus stands upon the expression of the excellencies of Christ, in particular and in general.
这是我的爱人，这是我的朋友，哦，耶路撒冷的女儿们。但为了更充分地阐明这一点，教会之所以如此强调基督的卓越之处，有三四个目的。

1. The one, to shew that it is most just that she should love and respect him in whom there is all this to deserve love. Both in himself, in regard of his own excellencies, so, and in relation to us, in regard of his merits and deserts.
那个人，以显示她应该爱和尊重他，因为他拥有这一切值得爱的品质。无论是他自己的卓越之处，还是与我们相关的他的功绩和价值。

2. Secondly, to justify her large affections before the world and all opposites. For the world thinks, what mean these who are called Christians to haunt the exercises of religion, to spend so much time in good things? They wonder at it for want of better information. Now the church here, to justify her large expressions, says, 'This is my beloved, this is my friend, O ye daughters of Jerusalem.'
其次，为了在世界和所有对立面面前证明她的深情厚意。因为世界认为，那些被称为基督徒的人为何要频繁参与宗教活动，花费如此多的时间在善事上？他们对此感到惊讶，是因为缺乏更好的信息。现在教会在这里，为了证明她的深情厚意，说：“这是我的爱人，这是我的朋友，耶路撒冷的众女子们。”

3. And not only to justify, but likewise to glory therein, as you have it, Ps. 44:8. The church there boasts of God, 'I will make my boast of thee all the day long.' So that Christians may not only justify their course of life against enemies, but in some sort boast of Christ, as Paul oft doth. And he shews the reason of it, that God hath made Christ to us all in all, wisdom, righteousness, sanctification, and redemption, 1 Cor. 1:30, that whosoever glorieth might glory in the Lord, ver. 31. For it is not a matter of glorying in the church when she hath such a head and such a husband. 'This is my beloved.' The wife shines in the beams of her husband. Therefore this yields matter not only of justification but of glory.
3. 不仅要为之辩护，而且要因此而夸耀，正如诗篇 44:8 所说的。教会在那里夸耀上帝，“我要终日以你夸耀。”所以基督徒不仅可以对敌人辩护他们的生活方式，而且在某种程度上可以夸耀基督，正如保罗经常所做的。他展示了这样做的原因，那就是上帝使基督成为我们的一切，智慧、公义、圣洁和救赎，哥林多前书 1:30，使一切夸口的都夸口于主，第 31 节。因为当教会有这样一个头和这样一个丈夫时，这不仅是夸耀的事情，而且是荣耀的事情。“这是我的良人。”妻子在丈夫的光辉中闪耀。因此，这不仅提供了辩护的材料，也提供了荣耀的材料。

4. And next, in the fourth place, the church is thus large and shuts up all with a repetition, 'This is my beloved,' to enlarge her own affections and to feed our own love. For love feeds upon this fuel, as it were; upon expressions and meditations of the person or thing loved. Love is, as it were, wages of itself. The pains it takes is gain to itself. To the church here, it is an argument pleasing. She dilates upon a copious theme. I may truly say there is no greater comfort to a Christian, nor a readier way to enlarge the affections after Christ, than to speak oft of the excellencies of Christ; to have his tongue as the pen of a ready writer furnished this way, 'This is my beloved,' &c.
而且，第四点，教堂是如此庞大，通过重复“这是我的爱人”来关闭一切，以扩大自己的感情并滋养我们的爱。因为爱就像是以此为燃料，以所爱之人或事物的表达和沉思为食。爱就像是自己的工资。它所付出的痛苦对自己来说是收益。对于教堂来说，这是一个令人愉悦的论据。她在一个丰富的主题上扩大了。我可以真诚地说，对于一个基督徒来说，没有比经常谈论基督的美德更大的安慰，也没有比这更容易扩大对基督的感情的方法；让他的舌头像一位准备好的作家的笔一样，以这种方式装备，“这是我的爱人”，等等。

5. In the fifth place, another end of this may be, to aggravate her own shame, as indeed God's children are much in this argument; that upon their second thoughts of Christ's worthiness, and therewithal reflecting upon their own unworthiness and unkindness, they may relish Christ the better. Therefore the church here, that it might appear to herself, for her humiliation, how unkind she had been to shut the door against Christ when he knocked (whereupon he deservedly did withdraw himself, and made her seek him so long sorrowing), I tell you, says she, what a kind of beloved he is, thus and thus excellent. How did the consideration of God's kindness and love melt David's heart after that horrible sin in the matter of Uriah, 2 Sam. 12:13; and the sweet looks of Christ upon Peter, Mat. 26:75, that had been so unkind, melted him. So here the church, when she considered how unkind she had been to Christ her beloved, so incomparably excellent above other beloveds, to let him stand at the door, till his locks were wet with the dew of the night, the consideration hereof made her ashamed of herself. What! so excellent, so deserving a person as my beloved is to me, to be used of me so! what indignity is this! Thus to raise up the aggravation of her unkindness, no question but the church takes this course. For God's children are not as untoward worldlings and hypocrites, afraid to search and to understand themselves. The child of God loves to be well read in his own heart and unworthy ways. Therefore he lays all the blame he can upon himself every way. He knows he loseth nothing by this; for there is more mercy in Christ than there is sin in him. And the more sin abounds in his own feeling, the more grace shall abound. He knows the mystery of God's carriage in this kind. Therefore for this end, amongst the rest, she says, 'This is my beloved, and this is my friend,' whom I have so unkindly used.
第五点，这样做的另一个目的可能是为了加重她自己的羞耻，因为神的儿女在这方面确实很多；当他们再次思考基督的值得和反思自己的不值和不友善时，他们会更加欣赏基督。因此，教会在这里，为了让自己看到她对基督的不友善，当他敲门时她却关上了门（因此他理所当然地离开了，并让她悲伤地寻找他很久），我告诉你，她说，他是怎样一位可爱的人，如此卓越。上帝的慈爱和爱情的考虑如何在大卫犯下乌利亚的事情的可怕罪之后融化了他的心（撒母耳记下 12:13）；基督对彼得甜蜜的眼神（马太福音 26:75），他曾经如此不友善，也融化了他。所以在这里，当教会考虑到她对基督她的爱人的不友善时，他比其他爱人更加卓越，让他站在门外，直到他的头发被夜露打湿，这种考虑使她为自己感到羞愧。什么！我的爱人是如此卓越、如此值得的人，我竟然对他如此对待！ 这是何等的侮辱！如此激起她不友善的恶化，毫无疑问教会采取了这种方式。因为上帝的子民不像顽固的世俗人和伪君子，害怕探索和了解自己。上帝的儿女喜欢深入了解自己的内心和不值得称道的行为。因此，他会尽其所能地将所有的责任都归咎于自己。他知道这样做并不会损失什么；因为在基督里有更多的怜悯，而他自己的罪恶并不多。他越是感到自己的罪恶增多，上帝的恩典就会更加丰盛。他了解上帝在这方面的奥秘。因此，为了这个目的，她在其他事情中说：“这是我的爱人，这是我的朋友”，我对他如此不友善。

6. And the last reason why the church is thus large was, to draw and wind up the affections of those well-meaning Christians that were comers on, who were inquisitive of the way to Zion. O ye daughters of Jerusalem, that you may know that there is some cause to seek after Christ more than you have done before, I tell you what an excellent person my beloved is; to whet their affections more and more. And we see the success of this excellent discourse in the beginning of the next chapter. 'Whither is thy beloved gone?' &c.
6. 教堂之所以如此庞大的最后一个原因是为了吸引和激发那些善意的基督徒的情感，他们是前来的人，他们渴望了解通往锡安的道路。耶路撒冷的女儿们，为了让你们知道有一些原因比以前更加追求基督，我告诉你们我心爱的人是多么出色，以激发他们的情感。我们可以在下一章的开头看到这篇出色演讲的成功。“你的心爱人往哪里去了？”等等。

These and the like reasons there are of the large expressions of the church, of the excellencies of Christ. 'This is my beloved, and this is my friend, O ye daughters of Jerusalem.' But we will single out of these reasons for use, that which I think fittest for us to make use of.
这些以及类似的原因是教会的伟大表达，是基督的卓越之处。“这是我的爱人，这是我的朋友，耶路撒冷的众女子们啊。”但我们将从中选择一个原因供我们使用，我认为这是最适合我们利用的。

Let us then oft think of the excellencies of Christ for this end, to justify our endeavours and pains we take in the exercises of religion, and to justify God's people from the false imputations of the world, that they lay upon them; as if they were negligent in other matters, and were too much busied in spiritual things. You see how large the church is in setting out the excellencies of her beloved, and then she shuts up all (being able to say no more) justifying our cause, 'This is my beloved, and this is my friend.' Do you wonder that I seek so much after him then? or wonder you at Christians, when they take such pains to keep their communion with Christ in a holy walking with, and depending upon God? These are no wonders, if you consider how excellent Christ is, what he hath done for us, and what he keeps for us in another world? that he will preserve us to his heavenly kingdom, till he put us into possession of that glorious condition that he hath purchased? Let the hearts of men dwell upon the consideration of these things, and then you shall see that God's children are rather to be blamed that they are no more careful, watchful, and industrious, than to be taxed that they are so much. Our Saviour Christ said, 'Wisdom is justified of all her children,' Mat. 11:19. If you will make good that you are children of wisdom, you must be able to justify the wisdom of God every way, to justify your reading, hearing, your communion of saints; to justify all the exercises of religion from an experimental taste and sweetness of them, as the church doth here, 'This is my beloved.' What says Joshua? 'This choice I have made; do you what you will, it matters me not, but I and my house will serve the Lord,' Josh. 24:15. So Paul makes a voluntary profession of his affection, Rom. 1:2, 'I am not ashamed of the gospel of Jesus Christ.' Let the gospel be entertained in the world as it will, and let others think of me as they will, that I am forward in the preaching of it; I am not ashamed of it. And good reason he had not to be ashamed; for it is the power of God to salvation, to all that believe; yea the saving power to us. And have not I cause to stand in the defence of it? And so he saith, 'I know whom I have believed,' &c., 2 Tim. 1:12. I am not ashamed to suffer bonds for his sake. Though the world thought him a mean person, 'I will not be scorned out of my faith and religion by shallow, empty persons, that know not what Christ and religion meaneth.' No; 'I know whom I have believed; he is able to keep that that I have committed to him against that day.' Let us therefore be able to justify from a judicious apprehension, sweet divine truths. You see what justifications there are of the church of God, 'Wherefore should the heathen say, Where is now their God?' Micah 7:10, and Ps. 42:10. Oh, it went to David's heart, when they said, 'Where is now their God,' 'What was become of his God,' when he was left in trouble, as the church here. And what doth he answer? Doth he let it go with a question? No, says he; our God is in heaven, Ps. 113:4, and hath done whatsoever he pleased.
让我们经常思考基督的卓越之处，以此来证明我们在宗教实践中所付出的努力和辛苦，并为了证明神的子民不应受到世界的错误指责，说他们在其他事务上不够勤奋，过于忙于属灵的事情。你看到教会是如何详细描述她所爱的人的卓越之处，然后她总结道（再无更多可说），为我们的事业辩护：“这是我的爱人，这是我的朋友。”那么，你是否惊讶于我如此追求他？或者你是否对基督徒感到惊讶，当他们为了与基督保持交通，在圣洁的行为中与神依靠时，付出如此大的努力？如果你考虑基督是多么卓越，他为我们所做的，以及他在另一个世界为我们保留的东西，这些都不足为奇。他将保护我们进入他的天国，使我们拥有他所购买的荣耀地位。 让人们的心思考这些事情，你会发现神的儿女应该受到责备，因为他们不够谨慎、警惕和勤奋，而不是因为他们太过被征税。我们的救主基督说：“智慧因她的儿女显为义”，马太福音 11:19。如果你想证明自己是智慧的儿女，你必须能够在各个方面证明神的智慧，证明你的阅读、听闻、与圣徒的交流；从实际的品味和甜蜜中证明所有宗教的实践，正如教会在这里所说的，“这是我的良人”。约书亚说什么？“我已经选择了这个；你们愿意怎样做，与我无关，但我和我的家要事奉耶和华”，约书亚记 24:15。所以保罗自愿表达了他对福音的喜爱，罗马书 1:2，“我为耶稣基督的福音，不以为耻”。无论福音在世界上如何被接受，让别人怎么看待我，认为我在传道方面过于积极；我不以此为耻。他没有理由感到羞愧；因为福音是神的救恩的大能，是给所有相信的人的救恩大能；是给我们的救恩大能。 我有理由为它辩护吗？所以他说，“我知道我所信靠的是谁”，提摩太后书 1:12。为了他的缘故，我不以受囚禁为耻。尽管世人认为他是一个卑微的人，“我不会被那些浅薄、空洞的人嘲笑而放弃我的信仰和宗教，他们不知道基督和宗教的意义。”不，我知道我所信靠的是谁；他能保守我所交托给他的，直到那日。因此，让我们能够从一个明智的理解中为甜美的神圣真理辩护。你看到了上帝的教会有哪些辩护：“外邦人为什么说：‘他们的神在哪里呢？’”弥迦书 7:10 和诗篇 42:10。哦，当他们说“他们的神在哪里呢”，“他们的神去哪里了”时，这深深地伤害了大卫的心，就像这里的教会一样。他如何回答呢？他是否用一个问题来回应？不，他说：我们的神在天上，诗篇 113:4，并且他已经按照他的意愿行事。

And this justification of religion, you may know by this sign. It is with the desertion of all discourses opposite to religion whatsoever. He that justifies the truth, he esteems meanly of other courses and discourses. Therefore in the next verse the church vilifies the idols. Our God is in heaven, and doth whatsoever he pleaseth; the idols are silver and gold, the work of men's hands: they have eyes and see not, ears and hear not, Ps. 115:6. And the more we justify Christ, the more we will be against antichrist and his religion. We may know the owning of the one truth by the vilifying the other. Let us labour therefore to grow to such a convincing knowledge of Christ; the good things in him; and the ways of God, as we may be able to stand out against all opposition of the gates of hell whatsoever.
这种对宗教的辩护，你可以通过以下迹象来了解。它与与宗教相反的一切言论的放弃有关。那些为真理辩护的人，对其他观点和言论持低看态度。因此，在下一节经文中，教会诋毁偶像。我们的上帝在天上，他随心所欲行事；偶像是人手所造的银和金：它们有眼睛却看不见，有耳朵却听不见，诗篇 115:6。我们越是为基督辩护，就越会反对敌基督和他的宗教。我们可以通过贬低其他事物来认识到对一个真理的拥有。因此，让我们努力增长对基督、他的美好之处以及上帝的道路的确凿认识，以便能够抵挡来自地狱之门的一切反对。

And to this end proceed in the study of Christ, and to a deeper search of him, and of the excellencies and good things in him, that we may say as Micah 7:18, 'Who is a God like to thee, that pardons sins and iniquities?' and as David, Ps. 113, 'Who is a God like our God, that humbleth himself to behold the things done here below?'
为了达到这个目的，继续研究基督，并深入探索他以及他身上的美德和善事，这样我们就可以像弥迦书 7:18 所说的那样：“谁像你这样宽恕罪孽的神？”还有大卫在诗篇 113 中所说的：“谁像我们的神，谦卑自己俯视天上地下的事？”

And desire also to this purpose, the spirit of revelation, that which Paul prays for, Eph. 3:18, 'that we may know that knowledge that is above all knowledge, the height, depth, and breadth of God's love in Christ.' So sweet is God in the greatest abasements of his children, that he leaves such a taste in the soul of a Christian, that from thence he may be able to say, 'This is my beloved,' when his beloved seems not to care for him. When the church seemed to be disrespected and neglected of Christ, yet she says, 'This is my beloved, and this is my friend, O ye daughters of Jerusalem.'
并且也渴望这个目的，启示的灵，保罗在以弗所书 3:18 中祈求的那个，'使我们能够认识那超越一切知识的知识，就是基督里上帝的爱的高度、深度和广度。上帝在他的儿女最卑微的时候是如此甜美，以至于在基督徒的灵魂中留下了这样的滋味，从而使他能够说，'这是我的爱人'，当他的爱人似乎不关心他时。当教会似乎被基督不尊重和忽视时，她仍然说，'这是我的爱人，这是我的朋友，耶路撒冷的众女子们。'

Shall rich men boast of their riches? Shall men that are in favour, boast of the favour of great persons? Shall a man that hath large possessions boast and think himself as good and as great as his estate is? Shall a base-minded worldling be able to boast? 'Why boastest thou thyself, O mighty man?' Ps. 52:1. Nay, you shall have malignant-spirited men boast of their malignant destructive power. I can do this and that mischief. Shall a man boast of mischief, that he is able to do mischief? and hath not a Christian more cause to boast in God and in salvation? Lord, shine on me, says David, Ps. 4:6, let me enjoy the light of thy countenance; and that shall bring me more joy than they have, when their corn and wine increaseth. Know this, as he goes an in the same psalm, that God accepts the righteous man.
富人应该夸耀他们的财富吗？得到青睐的人应该夸耀伟大人物的青睐吗？拥有巨大财产的人应该夸耀并认为自己和他的财产一样好和伟大吗？一个心胸狭窄的世俗人能够夸耀吗？“你为什么夸耀自己，大能的人？”诗篇 52:1。不，你会发现心怀恶意的人夸耀他们恶毒的破坏力。我可以做这样那样的恶作剧。一个人应该夸耀恶作剧吗？而基督徒难道没有更多理由夸耀上帝和救恩吗？主啊，照亮我，大卫说，诗篇 4:6，让我享受你的面容之光；那将给我带来比他们的庄稼和酒增多时更多的喜悦。要知道，在同一篇诗中，上帝接纳义人。

Therefore let us think we have much more cause to boast of God and of Christ in a spiritual manner, than the worldling hath of the world. Is not God and Christ our portion? and having Christ, have we not all things with Christ? Put case all things be took from us. If a man have Christ, he is rich though he have nothing else. If he have all without him, his plenty is (as a father saith, and as it is in truth) beggary. But whosoever hath Christ may thus rejoice with David, 'The lot is fallen to me in pleasant places; yea, I have a goodly heritage,' Ps. 16:6. Would we have more than God in Christ, a ring with a diamond very precious in it? Now the daughters of Jerusalem, hearing this large expression of affection, ask,
因此，让我们认为我们有更多理由以属灵的方式夸耀上帝和基督，而不是世俗人对世俗的夸耀。上帝和基督不是我们的份额吗？拥有基督，我们不是与基督一起拥有一切吗？假设一切都被夺走了。如果一个人拥有基督，即使他没有其他任何东西，他也是富有的。如果他拥有一切但没有基督，他的丰富就是（如父亲所说，事实上也是如此）贫穷。但是，凡是拥有基督的人都可以像大卫一样因此而欢喜，“在美好的地方，我的地业确实是美好的”，诗篇 16:6。我们是否希望比上帝在基督里更多，比一个戒指上有一颗非常珍贵的钻石还要多？现在，耶路撒冷的女儿们听到这种深情的表达后，问道，

'Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee,' chap. 6:1.
你的爱人去了哪里，妳在众女子中最美丽的人？你的爱人转身去了哪里？让我们与你一起寻找他。

Here is another question. The first which the daughters of Jerusalem ask is, 'What is thy beloved?' whereupon the church took occasion to express what her beloved was: upon her expression closing up all with this general, 'This is my beloved, and this is my friend.'
这里有另一个问题。耶路撒冷的女儿们首先问的是，“你的爱人是谁？”于是教会借此机会表达她的爱人是谁：在她的表达中总结一切，说，“这是我的爱人，这是我的朋友。”

Then the second question is, 'Whither is thy beloved gone?' One question begets another; and indeed if this question be well satisfied, what is Christ above others? this will follow again. Where is he? How shall I get him? How shall I seek him? What is the reason this second question is seldom made? Whither is he gone? how shall I get Christ? Because the former question, namely, 'What is Christ? is so seldom made. For if we did once know what Christ is, we would be sure with the daughters of Jerusalem to ask whither is he gone, that we may seek him with thee.
然后第二个问题是，“你的爱人去了哪里？”一个问题引发另一个问题；实际上，如果这个问题得到了很好的回答，那么基督与其他人有何不同？这个问题将再次出现。他在哪里？我该如何得到他？我该如何寻找他？为什么很少有人提出这个第二个问题？他去了哪里？我该如何得到基督？因为前一个问题，即“基督是什么？”很少被提出。因为如果我们一旦知道基督是什么，我们就会像耶路撒冷的女儿们一样确信地问他去了哪里，这样我们就可以和你一起寻找他。

We see here is a growth in the desires of the daughters of Jerusalem, whence we learn,

That grace, though it be in never so little proportion at the first, it is growing still.
那种优雅，即使一开始只有很少的比例，它仍在不断增长。

From the first question, 'What is thy beloved?' here is a second, upon better information, 'Whither is thy beloved gone, that we may seek him with thee?' Nothing is less than grace at the first, nothing in the world so little in proportion. The kingdom of heaven is compared to a grain of mustard seed, Mat. 13:31, seq. That is, the work of grace in the heart, as well as in the preaching of the gospel, in the beginning is little. It is true of the work of grace, as well as of the word of grace, that it is like a grain of mustard seed at first. 'What is thy beloved?' inquires the church at first; but when she hears of the excellency of Christ, then, 'Whither is thy beloved gone?' Grace begets grace. There is a connection and knitting together in religion. Good things beget good things. It is a strange thing in religion how great a matter ariseth of a little beginning. The woman of Samaria had but a small beginning of grace, and yet she presently drew many of her neighbours to believe in Christ. So Andrew, John 1:41. As soon as he was converted, he finds his brother Simon, and tells him that he had found the Messiah, and so brings him to Christ. And Philip, as soon as he had got a spark of faith himself, he draws also Nathanael to come to Christ. Paul speaks of his bonds, how the noise of them was in Cæsar's court, Philip. 1:13, and many believed the very report, which, howsoever it is not a working cause, yet it may be a preparing, inducing, leading cause to such things, from one thing to another, till there follow this change and full conversion. You see here the daughters of Jerusalem growing. Therefore, let us labour to be under good means. Some of the Romists and others, which are ill affected and grounded in that point, they think that the efficacy of grace is, as we call it, from the congruity, fitness, and proportion of the means to the heart and will of man. And thereupon God converts one and not another, because there is a congruous and fit offering of means to him when he is fitly disposed, and another is not fitly disposed. Therefore, there follows not upon it effectual calling. So that the virtue of the means offered depends upon suitableness and fitness in the party to whom the means are offered, and not upon the power and blessing of God. Verily, this is plausible, and goes down very roundly with many weak persons; but this is a false and a gross error, for unless God by his Holy Spirit do work by the means, no planting and watering will bring any increase, and change the heart and mind. Though there were greater means in Christ's time when he wrought these miracles, than any time before, yet all those could not convert that froward generation; and it was Moses's complaint in the wilderness, where they had abundance of means, 'God hath not given you a heart to perceive, and eyes to see, and ears to hear until this day,' Deut. 29:4. When a man is planted under good means and frequents them, then ordinarily it pleaseth God, by the inward workings of his own powerful Spirit, to work greater matters; and those that keep out of God's reach, that will not come into places where they may hear good things, there is no hope of them. Though there be many ill fish in the net, yet there is no hope to catch them that are without the net. So those that are kept out of all opportunities and occasions whereby God's Spirit may work upon them, there is no hope of them.
从第一个问题“你的爱人是谁？”开始，这里有一个更好的信息，“你的爱人去了哪里，我们可以和你一起寻找他？”起初，没有什么比恩典更少，世界上没有什么比它更小。天国就像一粒芥菜种子，马太福音 13:31 所说的那样。也就是说，恩典在心中的工作，以及在传福音中的工作，起初都很小。恩典的工作和恩典的话语都是如此，起初都像一粒芥菜种子。“你的爱人是谁？”教会起初询问；但当她听到基督的卓越之处时，“你的爱人去了哪里？”恩典生恩典。宗教中有一种联系和结合。好事生好事。在宗教中，一个小小的开始会引发一个伟大的事情。撒玛利亚的妇人只有一个小小的恩典的开始，但她立刻吸引了许多邻居相信基督。约翰福音 1:41 中的安得烈也是如此。他一转变，就找到他的兄弟西门，告诉他他找到了弥赛亚，然后把他带到基督那里。 菲利普一旦自己获得了一丝信仰的火花，他也吸引了拿但业来到基督面前。保罗在腓立比书 1:13 中提到了他的束缚，他们的声音在该撒的宫廷中传开，许多人相信了这个消息，尽管这不是一个起作用的原因，但它可能是一个准备、引导的原因，从一件事情到另一件事情，直到发生这种改变和完全的转变。你看到这里的耶路撒冷的女儿们在成长。因此，让我们努力接受好的方式。一些罗马教徒和其他人，他们在这一点上有不良的情绪和根基，他们认为恩典的效力是从手段与人的心意相称、适合和比例中产生的。因此，上帝会使一个人转变而不是另一个人，是因为当他适当地准备好时，有一种相称和适合的手段向他提供，而另一个人则没有适当地准备好。因此，这并不意味着会有有效的呼召。因此，所提供的手段的效力取决于被提供手段的一方是否适合和合适，而不是取决于上帝的能力和祝福。 实话实说，这是有道理的，对许多软弱的人来说非常容易接受；但这是一个错误和严重的错误，因为除非上帝通过他的圣灵通过这些方式工作，否则任何种植和浇灌都不会带来任何增长，并改变心灵和思想。尽管在基督时代，他行了这些奇迹的时候有更大的机会，比以往任何时候都多，但所有这些都不能使那个执拗的一代人转变；这是摩西在旷野中的抱怨，在那里他们有丰富的机会，“直到今日，上帝没有给你们一个能够理解的心，眼睛看见，耳朵听见”，申命记 29:4。当一个人在良好的机会下被种植并经常参与其中时，通常上帝会通过他自己强大的圣灵内在的工作来创造更大的事情；那些远离上帝的人，不愿意去可以听到好事的地方，他们是没有希望的。尽管网中有许多坏鱼，但是没有希望能够捕捉到那些不在网外的人。所以那些被排除在上帝的灵可以在他们身上工作的所有机会和场合之外的人是没有希望的。

Let us learn this heavenly wisdom, to advantage ourselves this way, by improving all good opportunities whatsoever whereby we may learn; for God works by outward means. Good company and good discourse, these breed excellent thoughts. As, therefore, we love our souls, take all advantages wherein the Spirit of God works. We shall find incredible fruit thereof, more than we would believe. But to come to the question.
让我们学习这种天赐的智慧，以此来使自己受益，通过改善一切可能学习的良机；因为上帝通过外在的方式来工作。良好的交往和良好的对话会孕育出卓越的思想。因此，如果我们爱惜自己的灵魂，就要抓住上帝的灵在其中工作的一切机会。我们将会发现其中的果实是难以置信的，超乎我们的想象。但是，让我们来谈谈这个问题。

1. See here, first of all, in this question the blessed success of the church's inquiry after Christ in the daughters of Jerusalem after they heard the large explications of the excellencies of Christ, especially by the church, whom they had a good conceit of, for they call her 'the fairest among women.'
首先，看这里，在这个问题中，教会对基督的探索在耶路撒冷的女儿们中取得了祝福的成功，尤其是在她们听到了关于基督卓越美德的详细解释之后，特别是由教会提供的解释。她们对教会持有很高的看法，因为她们称她为“众女之中最美丽的”。

And seeing, likewise, the confidence of the church, she stands to it, 'This is my beloved;' yea, also, eagerness in the church to seek after him, they would seek him with her. So that where these meet, a large unfolding of the truth of God, and that by persons that are known to be good, well accepted, and conceited of, and where there is a large demonstration of real affection, and the things are spoken of with confidence, as knowing what they say; the word, I say, so managed, it is never without wondrous success.
看到教会的信心，她坚定地说：“这是我的爱人。”而且，教会也渴望追求他，他们愿意和她一起寻找他。所以，当这些因素相遇时，神的真理就会得到广泛的展示，而且这些人被认为是善良、受欢迎和自负的，他们对这些事情有着真挚的感情，并且以自信的态度谈论这些事情，因为他们知道自己在说什么。我要说的是，如果这样处理，这个词永远不会没有惊人的成功。

(1.) For in the course of reason, what can I have to say, considering the party who speaks is an excellent person? He is wiser and holier than I; he takes to heart these things; and shall not I affect that which those that have better parts and graces do?
考虑到发言者是一位优秀的人，根据理性的推论，我能说些什么呢？他比我更聪明、更圣洁；他对这些事情非常关心；难道我不应该效仿那些拥有更好才能和魅力的人吗？

(2.) Then, withal, I see not only excellent persons do it, but I see how earnest they are. Surely there is some matter in it; for persons so holy, so wise, and gracious to be so earnest, surely either they are to blame, or I am too dull and too dead; but I have most cause to suspect myself.
然后，此外，我不仅看到优秀的人这样做，而且我看到他们是多么认真。肯定其中有些问题；如此圣洁、智慧和仁慈的人如此认真，肯定是他们有错，或者是我太迟钝和太无生气；但我最有理由怀疑自己。

(3.) And to see them carried with a spirit of confidence, as if they were well enough advised when they deliver this, 'This is my beloved,' in particular, and then to shut up all in general, 'This is my beloved, and this is my friend;' I say, when there is grace and life in the heart, and earnestness with confidence, this, together with the explication of the heavenly excellencies of Christ and of religion, it hath admirable success. As here in the church, 'the fairest among women,' the 'daughters of Jerusalem,' seeing the church was so earnest, confident, and so large in the explication of the excellencies of Christ, see how it works. It draws out this question with resolution. They join with the church in seeking Christ, 'Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee.' Where by the way observe, as the church before doubles it, 'This is my beloved, and this is my friend,' so they answer with a double question, 'Whither is thy beloved gone? whither is he turned aside? O thou fairest among women,' &c. From this appellation note,
（3）并且看到他们带着自信的精神，仿佛他们在传达时已经得到了足够的建议，尤其是当他们说出“这是我的爱人”的时候，然后总结一切，“这是我的爱人，这是我的朋友”；我说，当心中有恩典和生命，并且充满诚意和自信时，这个与对基督和宗教的天上的美好的解释一起，它会取得令人赞叹的成功。就像在教堂里一样，"在妇女中最美丽的"，"耶路撒冷的女儿们"，看到教堂是如此热切、自信，并且在解释基督的美好之处上如此广泛，看看它是如何起作用的。它以坚决的态度引出了这个问题。他们与教堂一起寻找基督，“你最美丽的妇女，你的爱人去了哪里？你的爱人转到哪里去了？我们要和你一起寻找他。”顺便提一下，正如教堂之前重复了一遍，“这是我的爱人，这是我的朋友”，他们用一个双重的问题回答，“你的爱人去了哪里？他转到哪里去了？你最美丽的妇女，等等。”从这个称呼中注意到，

2. If we would be happy instruments to convert others, being converted ourselves, labour to be such as the world may think to be good and gracious. 'O thou fairest among women,' fair in the robes of Christ took* out of his wardrobe. All the beauty and ornaments that the church hath she hath from Christ. Let us labour to be such as the world may conceit are good persons. We say of physicians, when the patient hath a good conceit of them, the cure is half wrought. So the doctrine is half persuaded when there is a good conceit of the speaker.
如果我们自己被改变并成为快乐的工具来转变他人，努力成为世人认为善良和仁慈的人。'噢，你在妇女中最美丽'，穿着基督的礼服从他的衣橱中取出。教会所拥有的所有美丽和装饰都来自基督。让我们努力成为世人认为是善良的人。我们常说，当病人对医生有好感时，治疗已经成功了一半。同样，当听众对演讲者有好感时，教义也已经成功地说服了一半。

3. Again, labour to be earnest. If we would kindle others, we must be warmed ourselves; if we would make others weep, we must weep ourselves. Naturalists could observe this. The church spake this with large expressions, indeed, more than can be expressed. Let us labour to be deeply affected with what we speak, and speak with confidence as if we knew what we spoke, as the apostle John doth, in the beginning of his epistle, to bring others to be better persuaded of his doctrine. He affirmeth 'that which was from the beginning, which we have heard, which we have seen with these our eyes, which we have looked upon, and these hands of ours have handled of the word of life' he delivered to them, 1 John 1:1.
3. 再次，努力认真。如果我们想点燃他人的热情，我们必须自己被温暖；如果我们想让他人流泪，我们必须自己哭泣。自然学家可以观察到这一点。教会用大量的表达方式来表达这一点，确实比无法表达的更多。让我们努力被我们所说的事情深深感动，并且自信地说话，就像我们知道我们所说的一样，正如使徒约翰在他的书信开头所做的那样，以使他人更加相信他的教义。他断言“从起初就有的，我们亲自听见，亲自看见，亲自观看，我们亲手摸过的生命的道”，他在约翰一书 1:1 中向他们传达。

For when we are confident from spiritual experience, it is wonderful how we shall be instruments of God to gain upon others. So Peter. 'We followed not,' says he, 'deceivable fables, when we opened unto you the power and coming of our Lord Jesus Christ, but with our eyes we saw his majesty,' 2 Pet. 1:16.
当我们从属灵经历中获得信心时，我们将成为上帝用来感动他人的工具，这是多么美妙啊。就像彼得所说：“我们向你们传报我们主耶稣基督的大能和降临，并不是随从乖巧捏造的虚言，乃是亲眼看见他的威荣。”（彼得后书 1:16）

Do not think it belongs only to the ministry. There is an art of conversion that belongs to every one that is a grown Christian, to win others.
不要认为这只属于教会部门。每个成熟的基督徒都有一种转化的艺术，可以赢得他人。

'Whither is thy beloved gone, O thou fairest among women?'
你的爱人去了哪里，噢，你在女人中最美丽的人？

The next observation out of the words, because it is the especial, which works upon the daughters of Jerusalem, is from the large explication of Christ.
下一个观察的话，因为它是特别的，它对耶路撒冷的女儿们起作用，是基于基督的广泛解释。

That which most of all stirs up holy affections to search after Christ is the large explications of his excellencies.
激发人们追求基督的圣洁情感的最重要因素是对他卓越品质的广泛阐述。

Then be in love with the ministry of the gospel and the communion of saints, who have their tongues and their hearts taught of God to speak excellently. Their tongues are as refined silver; their hearts are enriched to increase the communion of saints, Prov. 10:20. Mark this one excellency of that excellent ordinance of God in Christ, whereof Paul saith, Eph. 3:7, 8, 'To me is committed this excellent office, to lay open the unsearchable riches of Christ;' such riches as may draw you to wonder, such 'as eye hath never seen, nor ear heard, nor hath entered into the heart of man to conceive,' 1 Cor. 2:9; and so to draw the affections of people after them.
然后，热爱福音事工和圣徒的交通，他们的舌头和心灵都受到上帝的教导，能够出色地说话。他们的舌头如同精炼的银；他们的心灵丰富，以增进圣徒的交通，箴言 10:20。注意这个神圣的仪式的卓越之处，保罗在以弗所书 3:7,8 中说：“我蒙了这卓越的职分，将基督那测不透的丰富传给列国人。”这样的丰富可以使你惊叹，是“眼睛未曾看见，耳朵未曾听见，人心也未曾想到”的，哥林多前书 2:9；因此，可以吸引人们的情感跟随。

And because it is the special office of the ministry to lay Him open, to hold up the tapestry, to unfold the hidden mysteries of Christ, labour we, therefore, to be alway speaking somewhat about Christ, or tending that way. When we speak of the law, let it drive us to Christ; when of moral duties, to teach us to walk worthy of Christ. Christ, or somewhat tending to Christ, should be our theme and mark to aim at.
因为这是部门的特殊职责，揭示祂，展示挂毯，揭开基督的隐藏奥秘，所以我们努力不断地谈论基督，或者朝着这个方向努力。当我们谈论律法时，让它引导我们去寻求基督；当谈论道德责任时，教导我们以基督的身份行走。基督，或者与基督相关的事物，应该是我们的主题和目标。

Therefore what shall we judge of those that are hinderers of this glorious ordinance of Christ in the gospel? They are enemies of conversion and of the calling of God's people; enemies of their comfort. And what shall we think of those wretched and miserable creatures that, like Cain, are vagabonds? who wander, and will not submit themselves to any ordinance meekly, but keep themselves out of this blessed opportunity of hearing the excellencies of Christ, which might draw their hearts to him? We are made for ever, if Christ and we be one. If we have all the world without him, it is nothing; if we have nothing in the world but Christ, we are happy. Oh! happy then when this match is made between Christ and the soul! The friends of the bride and of Christ, they, laying open the unsearchable riches of Christ to the spouse, draw the affections, work faith, and so bring the bride and the bridegroom together.
因此，对于那些阻碍基督在福音中这一光荣的仪式的人，我们应该如何评判？他们是对转变和上帝子民的呼召的敌人；是对他们安慰的敌人。那些像该隐一样流浪的可怜可悲的人，我们应该怎么想？他们徘徊不定，不肯顺从任何仪式，而是远离这个听到基督的美好机会，这可能使他们的心归向他。如果基督和我们是一体的，我们就永远幸福。如果我们拥有全世界却没有基督，那一切都是无用的；如果我们在世上只有基督，我们就是幸福的。哦！当基督和灵魂之间达成这个匹配时，我们就是幸福的！新娘和基督的朋友们，他们向新娘展示基督的无法测度的丰富，引起了她的感情，产生了信仰，从而使新娘和新郎走到了一起。

Thus far of the question. Now we have the church's answer to the daughters of Jerusalem.
到目前为止的问题。现在我们有了教会对耶路撒冷的女儿的回答。

'My beloved is gone into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.'
我所爱的人已经进入他的花园，去花坛采集香料，在花园里觅食，采摘百合花。

The question was not for a bare satisfaction, but from a desire the church had to seek Christ. 'Whither is thy beloved gone, that we may seek him?' It was not a curious question, but a question of inquisition tending to practice. Many are inquisitive; but when they know another man's meaning, it is all they desire. Now I know your meaning, will they say, but I mean not to follow your counsel. The daughters of Jerusalem had a more sincere intention, 'O thou fairest among women, whither is thy beloved turned aside? that we may seek him with thee.' Whereunto the church answered,
问题不是为了满足自己的好奇心，而是出于教会对寻求基督的渴望。 "你的爱人去了哪里，我们可以去找他吗？" 这不是一个好奇的问题，而是一个旨在实践的调查问题。许多人都好奇，但当他们知道别人的意思后，这就是他们所期望的一切。现在我知道你的意思了，他们会说，但我不打算听从你的建议。耶路撒冷的女儿们有一个更真诚的意图， "噢，你在妇女中最美丽的，你的爱人转身去了哪里？我们可以和你一起去找他吗？" 教会回答道，

'My beloved is gone into his garden, to the beds of spices, to feed in the gardens.' Where we see,
"我心爱的人已经进入他的花园，到香料花坛中，在花园里觅食。" 在那里我们看到，

The church is not squeamish, but directly answers to the question. For there is no envy in spiritual things, because they may be divided in solidum. One may have as much as another, and all alike. Envy is not in those things that are not divisible; in other things, the more one hath, another hath the less. But there is no envy in grace and glory, because all may share alike. Therefore here is no envy in the answer, as if she denied the daughters of Jerusalem the enjoying of her beloved. No. If you will know, says she, I will tell you directly whither my beloved is gone.
教堂并不拘谨，直接回答问题。因为在属灵的事物中没有嫉妒，因为它们可以平均分配。一个人可以拥有和另一个人一样多，都一样。嫉妒不在那些不可分割的事物中；在其他事物中，一个人拥有得越多，另一个人就拥有得越少。但在恩典和荣耀中没有嫉妒，因为每个人都可以平等分享。因此，在回答中没有嫉妒，就好像她否认了耶路撒冷的女儿们享受她所爱的人。不。她说，如果你想知道，我会直接告诉你我所爱的人去了哪里。

'My beloved is gone into his garden, to the bed of spices,' &c.
我所爱的人已经进入他的花园，到香料的床上。

God hath two gardens. The church catholic is his garden, and every particular church are gardens and beds of spices, in regard that many Christians are sown there that Christ's soul delights in, as in sweet spices. This was spoken of before at large in chapter 5:1, why the church is called a garden, being a severed place from the waste.* The church is severed from the wilderness of the world in God's care and love; likewise he tends and weeds his church and garden. As for the waste of the world, he is content the wilderness should have barren plants, but he will not endure such in his garden. Therefore those that give themselves liberty to be naught in the church of God, he will have a time to root them out. Trees that are not for fruit shall be for the fire; and above all other trees their doom shall be the heaviest that grow in God's garden without fruit. That fig-tree shall be cursed, Luke 13:6–9.
上帝有两个花园。普世教会是他的花园，每个特定的教会都是香料的花园和花坛，因为有许多基督徒在那里被播种，基督的灵魂喜欢他们，就像香料一样。这在第 5 章 1 节中已经详细讲过，为什么教会被称为花园，因为它是与荒地分离的地方。教会在上帝的关怀和爱中与世界的荒地分离；同样，他也照料和除草他的教会和花园。至于世界的荒地，他愿意让荒地上有不毛之地，但他不会容忍这样的事情发生在他的花园里。因此，那些在上帝的教会中自由放纵自己的人，他会有时间将他们根除。不结果实的树木将被用于火烧；而在上帝的花园中生长而不结果实的树木，他们的命运将是最沉重的。那棵无果子的无花果树将受到诅咒，路加福音 13:6-9。

Men are pleased with answering the bill of accusation against them thus: Are we not baptized? and do we not come to church? &c. What do you make of us? Yet they are abominable swearers, and filthy in their lives. To such I say, the more God hath lift you up and honoured you in the use of the means, the more just shall your damnation be, that you bring forth nothing but briers and brambles, Heb. 6:4, seq., the grapes of Sodom and the vine of Gomorrah, Deut. 32:32. Heavy will the doom be of many that live in the church's bosom, to whom it had been better to have been born in America (r), in Turkey, or in the most barbarous parts in the world. They have a heavy account to make that have been such ill proficients under abundance of means. Therefore it ought to be taken to heart.
男人们对对他们的指控作出回应时，会说：我们不是受洗的吗？我们不是来教堂的吗？等等。你们对我们有何看法？然而，他们是可憎的咒骂者，生活肮脏。对于这样的人，我要说，上帝越是提升并荣耀你们使用这些手段，你们的判决就越公正，因为你们只生出荆棘和蒺藜（《希伯来书》6:4），是脱离了苏达姆的葡萄和蛾摩拉的葡萄树（《申命记》32:32）。对于许多生活在教会怀抱中的人来说，他们的命运将是沉重的，他们最好生在美国（r），土耳其，或者世界上最野蛮的地方。那些在丰富的手段下没有取得好成果的人将面临沉重的审判。因此，这应该引起重视。

'My beloved is gone into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.'
我所爱的人已经进入他的花园，去花坛采集香料，在花园里觅食，采摘百合花。

That is, having first planted them lilies here, to gather them, and to transport them out of the garden here to the garden in heaven, where there shall be nothing but lilies. For the church of God hath two gardens or paradises since the first paradise (whereof that was a resemblance), the paradise of the church and the paradise of heaven. As Christ saith to the good thief, 'This day thou shalt be with me in paradise,' Luke 23:43; so those that are good plants in the paradise of the church, they shall be glorious plants also in the paradise of heaven. We must not alway be here; we shall change our soil, and be taken into heaven. 'He is gone into his garden to gather lilies.'
那就是说，首先在这里种植了百合花，将它们采摘，并将它们从这个花园运送到天堂的花园，那里只有百合花。因为上帝的教会有两个花园或者天堂，自从第一个天堂（那是一个相似的象征）以来，教会的天堂和天堂的天堂。正如基督对好贼说的：“我实在告诉你，今天你要同我在乐园里。”（路加福音 23:43）那些在教会的天堂里是好的植物，他们也将成为天堂的荣耀植物。我们不能永远在这里；我们将改变我们的土壤，并被带入天堂。“他已经进入他的花园采集百合花。”

1. Christians are compared to lilies for their purity and whiteness, unspotted in justification; and for their endeavours in sanctity and holiness, wherein also at length they shall be wholly unspotted. It is the end they are chosen to, 'to be holy without blame before him in love,' Eph. 1:4. God and Christ looks upon them without blame, not as they are here defiled and spotted, but as they intend, by little and little, to purge and purify themselves by the Spirit that is in them, that they may be altogether without blame. They are lilies, being clothed with the white garment of Christ's righteousness, not having a natural whiteness and purity (s). The whiteness and purity of God's children is borrowed. All their beauty and garments are taken out of another's wardrobe. The church is all glorious within; but she borrows her glory, as the moon borrows all her light from the sun. The church's excellency is borrowed. It is her own, but by gift; but being once her own, it is her own for ever.
基督徒被比作百合花，因为他们在称义中纯洁无瑕，白得发亮；他们在圣洁和圣别上努力，最终将完全无瑕。这是他们被选中的目的，“在爱中成为圣洁无瑕”，弗 1:4。上帝和基督看待他们时没有责备，不是因为他们在这里被玷污和有斑点，而是因为他们打算逐渐通过内在的圣灵净化自己，以便完全无瑕。他们是百合花，穿着基督的义袍，没有天然的洁白和纯洁。上帝的儿女的洁白和纯洁是借来的。他们所有的美丽和衣服都是从别人的衣橱里拿来的。教会内部光荣无比；但她的荣耀是借来的，就像月亮从太阳那里借来所有的光一样。教会的卓越是借来的。它是她自己的，但是通过赠与；一旦是她自己的，就永远是她自己的。

The church before was likened to a garden culled out, an Eden, a paradise. Now there, you know, were four streams, sweet and goodly rivers, which watered paradise; the heads of which rivers were without it. So the church of God, her graces are her own; that is, the Spirit of God comes through her nature, purgeth and purifieth it; but the spring of those graces, as in paradise, is out of herself.
教堂以前被比作一个被精选出来的花园，一个伊甸园，一个天堂。现在，你知道的，有四条甘美而美丽的河流，灌溉着天堂；这些河流的源头在外面。所以，上帝的教会，她的恩赐是属于她自己的；也就是说，上帝的灵通过她的本性进入，净化和洁净它；但这些恩赐的源泉，就像在伊甸园一样，是在她自己之外的。

2. And then the lily is a tall, goodly plant. Therefore the church is compared to them. Other men are compared to thorns, not only for a noxious, hurtful quality in them, but for their baseness likewise. What are thorns good for, but to cumber the ground, to eat out the heart of it, to hide snakes, and for the fire? Wicked men are not lilies, but thorns. They are base, mean persons. Antiochus, Dan. 11:21, is said to be a vile person, though he were a king, because he was a naughty* man. Wicked men, though they be never so great, being void of the grace of God, are vile persons. Though we must respect them in regard of their places, yet as they are in their qualification, they are vile and base thorns. But the church is not so, but as a lily among thorns, that is, among vile and abominable persons.
然后百合是一种高大、美好的植物。因此，教堂与它们相比。其他人被比作荆棘，不仅因为他们有害、有害的品质，还因为他们的卑劣。荆棘有什么用呢，除了阻碍土地、侵蚀它的心脏、隐藏蛇和用作燃料？邪恶的人不是百合，而是荆棘。他们是卑鄙、卑劣的人。安提阿克，但以理书 11:21，被称为卑鄙的人，尽管他是国王，因为他是一个坏人。邪恶的人，尽管他们再伟大，如果缺乏上帝的恩典，他们就是卑鄙的人。虽然我们必须尊重他们的地位，但就他们的资格而言，他们是卑鄙和卑劣的荆棘。但教堂不是这样的，而是像百合花一样在荆棘中，也就是在卑鄙和可憎的人中间。

Use 1. The use is to comfort God's children. They have an excellency and glory in them, which, howsoever it is not from them, yet it is theirs by gift, and eternally theirs. Therefore let them comfort themselves against all the censures of sinful persons that labour to trample them under foot, and think basely and meanly of them, as of the offscouring of the world. Let the unworthy world think of them as they will, they are lilies in God's esteem, and are so indeed; glorious persons that have the Spirit of glory resting upon them, 1 Pet. 4:14, and whom the world is not worthy of, Heb. 11:38, though their glory be within. Therefore let us glory in it, that God vouchsafeth saving grace to us above any other privilege.
使用 1. 使用是为了安慰上帝的子民。他们内心有一种卓越和荣耀，虽然不是来自他们自己，但是这是他们的恩赐，永远属于他们。因此，让他们安慰自己，不管有多少罪人诋毁他们，试图践踏他们，将他们看作是世界的渣滓。让不值得的世界怎么想他们，他们在上帝的眼中是百合花，实际上也是如此；他们是有荣耀的人，有荣耀的圣灵降临在他们身上（彼得前书 4:14），世界不配有他们（希伯来书 11:38），尽管他们的荣耀在内心。因此，让我们因此而夸耀，上帝赐予我们超越任何其他特权的救恩恩典。

Use 2. Again, it comforts us in all our wants whatsoever, that God will take care for us. Christ useth this argument. God saith, he clotheth the lilies of the field with an excellent beauty; he cares even for the meanest plants, and will he not take care for you, O ye of little faith? Mat. 6:29. Doth he care for lilies, that are to-day, and to-morrow are cast into the oven? and shall he not care for the lilies of paradise, the living lilies, those holy reasonable lilies? Undoubtedly he will. Our Saviour Christ's reason is undeniable. He that puts such a beauty upon the poor plants, that flourish to-day in the morning, and wither before night; he that puts such a beauty upon the grass of the field; will he not put more excellency upon his children? will he not provide for them, feed them? Undoubtedly he will. Thus we have shewed why God's children in the church of God are compared to lilies.
再次使用 2。无论我们有什么需求，上帝都会为我们提供安慰。基督使用这个论点。上帝说，他给田野里的百合花穿上了美丽的衣裳；他甚至关心最卑微的植物，难道他不会关心你们，信心薄弱的人吗？马太福音 6:29。他关心今天还在的百合花，明天就被扔进炉子里的百合花吗？难道他不会关心天堂里的百合花，那些活着的、圣洁而有理性的百合花吗？毫无疑问，他会。我们救主基督的理由是无可否认的。他给这些贫穷的植物赋予了如此美丽，它们在早晨茂盛，到了晚上就凋谢；他给田野里的草赋予了如此美丽，他难道不会给他的儿女们赋予更大的荣耀吗？他难道不会供养他们吗？毫无疑问，他会。因此，我们已经解释了为什么上帝的教会中的子民被比作百合花。

'To gather lilies.' Christ is said to gather these lilies, that is, he will gather them together. Christ will not have his lilies alone, scattered. Though he leaves them oft alone for a while, yet he will gather them to congregations and churches. The name of a church in the original is Ecclesia (t). It is nothing but a company gathered out of the world. Do we think that we are lilies by nature? No; we are thorns and briers. God makes us lilies, and then gathers us to other lilies, that one may strengthen another. The Spirit of God in his children is not a spirit of separation of Christians from Christians, but a spirit of separation from the waste, wild wilderness of the world, as we say of fire, Congregat homogenea et disgregat heterogenea. It congregates all homogeneal things, as gold, which it gathers, but disgregates heterogeneal things, consumeth dross. So the Spirit of God severs thorns, and gathers lilies; gathers Christians together in the church, and will gather them for ever in heaven.
“聚集百合花。”据说基督会聚集这些百合花，也就是说，他会将它们聚集在一起。基督不会让他的百合花孤单地散落。虽然他有时会让它们暂时独自一人，但他会将它们聚集到教会中。原文中教会的名字是 Ecclesia（t）。它只是从世界中聚集起来的一群人。我们认为我们天生就是百合花吗？不，我们是荆棘和蒺藜。是上帝使我们成为百合花，然后将我们聚集到其他百合花中，这样一个可以加强另一个。上帝的灵在他的儿女中不是使基督徒与基督徒分离的灵，而是使他们与世界荒野分离的灵，就像我们所说的火一样，它聚集同类物质，如金，它聚集起来，但分散异类物质，消耗杂质。所以上帝的灵分离荆棘，聚集百合花；在教会中聚集基督徒，并将他们永远聚集在天堂中。

Thus we see the answer of the church to the daughters of Jerusalem, what it was, with the occasion thereof; the question of the daughters of Jerusalem, 'Whither is thy beloved gone?' So that the church was beholden to the daughters of Jerusalem for ministering such a question, to give her occasion to know better what her beloved was. Indeed, we many times gain by weaker Christians. Good questions, though from weak ones, minister suitable answers. It is a Greek proverb, that 'doubting begets plenty and abundance,' for doubting at the first begets resolution at last. O! that we could take occasion hence to think of this. What excellent virtue is in the communion of saints, when they meet about heavenly exercises! What a blessing follows when, though at the entry their affections may be flat and dull, yet they part not so! Christ heats and inflames their hearts to do much good to one another. O! those that shall for ever live together in heaven, should they not delight to live more together on earth?
因此，我们看到教会对耶路撒冷的女儿的回答，以及回答的原因；耶路撒冷的女儿问：“你的良人往哪里去了？”因此，教会感谢耶路撒冷的女儿提出这样的问题，给她提供了更好了解她的良人的机会。事实上，我们经常从信仰较弱的基督徒中获益。即使是来自虚弱者的问题，也能得到合适的回答。希腊有句谚语说：“怀疑会带来丰富和富足”，因为一开始的怀疑最终会带来决心。哦！愿我们能从中得到启示。圣徒的交通中有多么美好的美德，当他们聚集在一起进行天上的事工时！当他们的情感可能在开始时平淡无味，但他们并不分离时，会有多么大的祝福！基督热爱并激励他们的心，彼此多做善事。哦！那些将永远在天堂中一起生活的人，难道不应该喜欢在地上更多地一起生活吗？

THE NINETEENTH SERMON
第十九篇布道词

I am my beloved's, and my beloved is mine; he feedeth among the lilies.—CANT. 6:3.
我属于我所爱的人，我的所爱也属于我；他在百合花中牧放。

THESE words are a kind of triumphant acclamation upon all the former passages; as it were, the foot of the song. For when the church had spoken formerly of her ill-dealing with Christ, and how he thereupon absented himself from her, with many other passages, she shuts up all at last with this, 'I am my beloved's, and my beloved is mine.'
这些话是对以前所有经历的一种胜利的欢呼；就像是歌曲的结尾。因为当教会以前谈到她与基督的不良交往，以及他因此而远离她的时候，还有许多其他经历，最后她用这句话来结束所有的内容：“我是我所爱的，我所爱的是我的。”

Now she begins to feel some comfort from Christ, who had estranged himself from her. O! saith she, notwithstanding all my sufferings, desertions, crosses, and the like, 'I am my beloved's, and my beloved is mine,' words expressing the wondrous comfort, joy, and contentment the church now had in Christ; having her heart inflamed with love unto him, upon his manifesting of himself to her soul. 'I am my beloved's, and my beloved is mine: he feedeth among the lilies.'
现在她开始从基督那里感受到一些安慰，基督曾经疏远过她。哦！她说，尽管我遭受了种种苦难、背离、十字架等等，但我是我所爱的，我所爱的是我的，这些话表达了教会对基督的奇妙安慰、喜乐和满足；当他向她的灵魂显现时，她的心被爱燃烧起来。我是我所爱的，我所爱的是我的：他在百合花中牧养。

There is a mutual intercourse and vicissitude of claiming interest betwixt Christ and his church. I am Christ's, and Christ is mine. 'I am my beloved's, and my beloved is mine.'
基督和他的教会之间存在着相互交往和利益的变化。我是基督的，基督是我的。'我是我所爱的，我所爱的是我的。'

From the dependence and order of the words coming in after a desertion for a while, observe,
从一段时间的离开后，观察词语的依赖和顺序

That Christ will not be long from his church.
基督将不会离开他的教会太久。

The spiritual desertions (forsakings, as we use to call them), howsoever they be very irksome to the church (that loves communion with Christ), and to a loving soul to be deprived of the sense of her beloved, yet notwithstanding they are but short. Christ will not be long from his church. His love and her desire will not let him. They offer violence. Why art thou absent? say they. Why art thou so far off, and hidest thyself? Joseph may conceal himself for a space, but he will have much ado so to hold long, to be straitened to his brethren. Passion will break out. So Christ may seem hard to be entreated, and to cross his own sweet disposition, as to the woman of Canaan, but he will not long keep at this distance. He is soon overcome. 'O! woman, great is thy faith; have what thou wilt,' Mat. 15:28. When she strove with him a little (as faith is a striving grace), see how she did win upon him! So the angel and Jacob may strive for a while, but Jacob at the length proves Israel; he prevails with God, Gen. 32:24, seq. So it is with the Christian soul and Christ. Howsoever there be desertion, for causes before mentioned, because the church was negligent, as we hear, and partly for the time to come, that Christ, by his estrangement, might sweeten his coming again howsoever there may be strangeness for a time, yet Christ will return again to his spouse.
属灵的背离（我们通常称之为离弃），虽然对教会（热爱与基督交通的教会）和一个爱神的灵魂来说都是非常痛苦的，因为他们被剥夺了对所爱之人的感知，然而，它们只是暂时的。基督不会离开教会太久。他的爱和她的渴望不会让他这样做。他们会用暴力迫使他回来。他们说：“你为什么不在这里？你为什么离得这么远，隐藏起来？”约瑟可能会暂时隐藏自己，但他很难长时间这样做，他会对他的兄弟们感到局促不安。激情会爆发出来。所以基督可能看起来很难以懈怠，违背他自己甜美的性情，就像迦南妇人一样，但他不会长时间保持这种距离。他很快就会被征服。“妇人，你的信心真大，你要的事成就了，”马太福音 15:28。当她稍微与他争论一下（因为信心是一种奋斗的恩典），看看她是如何赢得他的青睐的！所以天使和雅各布可能会争斗一段时间，但最终雅各布成为以色列；他在神面前得胜，创世记 32:24。基督徒的灵魂与基督也是如此。 无论有多少背离，因为前面提到的原因，因为教会是疏忽的，据我们所听到的，部分是为了将来的时候，基督通过他的疏远，可以使他再次的到来变得更加甜蜜，无论有多少陌生感，基督都会再次回到他的伴侣身边。

Use 1. The use should be not only for comfort to stay us in such times, but to teach us likewise to wait, and never give over. If the church had given over here, she had not had such gracious manifestations of Christ to her. Learn hence, therefore, this use, to wait God's leisure. God will wait to do good to them that wait on him, Isa. 30:18. If we wait his leisure, he will wait an opportunity of doing good to us. When God seems not to answer our prayers, let us yet wait. We shall not lose by our tarrying. He will wait to do us good.
使用 1. 使用不仅应该是为了在这样的时刻给我们带来舒适，而且还应该教导我们等待，永不放弃。如果教会在这里放弃了，她就不会有如此恩典的基督显现给她。因此，从这里学到的是等待上帝的时机。上帝会等待那些等候他的人行善，以赛亚书 30:18。如果我们等待他的时机，他会等待一个为我们行善的机会。当上帝似乎没有回应我们的祷告时，让我们仍然等待。我们不会因为等待而失去。他会等待为我们行善。

Use 2. In the next place, observe, after this temporary desertion, Christ visits his church with more abundant comfort than ever before.
使用 2. 接下来，注意，在这次暂时的离弃之后，基督以比以往更丰富的安慰来访问他的教会。

Now, the church cannot hold, 'My beloved is mine, and I am his;' and Christ cannot hold, but falls into a large commendation of his spouse back again. As she was large in his commendations, so he is large in hers, and more large. He will have the last word. Therefore, learn by this experience, 'that all things work together for the best to them that love God,' Rom. 8:28. All things. What? evil? Ay, evil. Why, even sin turns to their humiliation; yea, and desertion (those spiritual ills), turns to their good; for Christ seems to forsake for a while, that he may come after with more abundance of comfort. When once he hath enlarged the soul before with a spacious desire of his coming, to say, O! that he would come; when the soul is thus stretched with desire in the sense of want, then he fills it again till it burst forth, 'My beloved is mine, and I am his.' It was a good experiment of Bernard, an holy man in ill times, tibi accidit, &c., speaking of Christ's dealing with his church. He comes and he goeth away for thy good. He comes for thy good to comfort thee; after which, if thou be not careful to maintain communion with him, then he goeth away for thy good, to correct thy error, and to enlarge thy desire of him again, to teach thee to lay sure and faster hold upon him when thou hast him, not to let him go again.
现在，教堂无法坚持住“我所爱的是我的，我也是他的”；基督也无法坚持，而是再次对他的伴侣大加赞美。正如他对她的赞美之多，他对她的赞美也更多。他将有最后的话语。因此，从这个经历中学到，“凡事都互相效力，使爱神的人得益处”，罗马书 8:28。所有的事情。什么？邪恶？是的，邪恶。为什么？因为，甚至罪恶也会转化为他们的谦卑；是的，甚至离弃（那些属灵的困苦）也会转化为他们的益处；因为基督似乎暂时离弃，以便在之后以更丰富的安慰再次来临。当他一次又一次扩大灵魂，让其渴望他的到来，说：“哦！愿他来临”；当灵魂在需要的感觉中因渴望而伸展时，他再次填满它，直到它迸发出“我所爱的是我的，我也是他的”。这是伯纳德的一个好实验，他是一个在困难时期的圣人，他谈到基督对他的教会的处理方式时说：“他来了，又离开了，都是为了你的益处。” 他来是为了你的好，安慰你；之后，如果你不注意与他保持交流，那么他会离开是为了你的好，纠正你的错误，并再次增加你对他的渴望，教你在拥有他时更加牢固地抓住他，不再放手。

If you would see a parallel place to this, look in Cant. 3, where there is the like case of the spouse and Christ, 'By night on my bed I sought him.' The church sought Christ not only by day, but by night, 'I sought him whom my soul loved.' Though she wanted him, yet her soul loved him constantly. Though a Christian's soul have not present communion with Christ, yet he may truly say, My soul loves him, because he seeks him diligently and constantly in the use of all the means. So we see the church, before my text, calls him my beloved still, though she wanted communion with him. Well, she goes on, 'I sought him, but I found him not.' Would the church give over there? No; then she riseth and goeth about the city, and about the streets, and 'seeks him whom her soul loved,' seeks him, and will not give over. So I sought him, but I wanted the issue of my seeking, I found him not. What comes upon that? 'The watchmen go about the city, and find her.' Of whom, when by her own seeking she could not find Christ, she inquires, 'Saw you him whom my soul loveth?' She inquires of the watchmen, the guides of God's people, who could not satisfy her fully. She could not find her beloved, yet what doth she, she shews, verse 4. It was but a little that she stayed, after she had used all means, private and public—in her bed, out of her bed—by the watchmen and others, yet, saith she, it was but a little that I was past from them. She had not an answer presently, though the watchmen gave her some good counsel. It was not presently, yet not long after. Christ will exercise us a while with waiting: 'It was but a little that I passed from them, but I found him whom my soul loved.' After all our seeking, there must be waiting, and then we shall find him whom our soul loveth. Perhaps we have used all means, private and public, and yet find not that comfort we look for. Oh, but wait a while! God hath a long time waited for thee. Be thou content to wait a while for him. We shall not lose by it, for it follows in the next verse; after she had found him whom her soul loved, 'I held him, I would not let him go.' So this is the issue of desertions. They stir up diligence and searching, in the use of means, private and public; and exercise patience to wait God's leisure, who will not suffer a gracious soul to fail of its expectation. At length he will fulfil the desires of them that fear him, Ps. 145:19; and this comes of their patience. Grace grows greater and stronger. 'I held him, and would not let him go, until I had brought him unto my mother's house.' Thus you see how the Spirit expresseth the same truth in another state of the church. Compare place with place. To go on.
如果你想找到一个与此类似的地方，请看《雅歌》第三章，那里有配偶和基督的类似情况，“夜间我在床上寻找他。”教会不仅白天寻找基督，而且夜间也寻找，“我寻找我心爱的人。”尽管她失去了他，但她的灵魂仍然不断地爱着他。尽管基督徒的灵魂与基督没有现在的交流，但他可以真实地说：“我的灵魂爱他”，因为他在使用一切方法时都在努力而持续地寻找他。所以我们看到，在我的文本之前，教会仍然称他为“我心爱的人”，尽管她与他失去了交流。好吧，她继续说：“我寻找他，但没有找到。”教会会在那里放弃吗？不会；然后她起身走遍城市和街道，“寻找我心爱的人”，寻找他，并且不会放弃。所以我寻找他，但我没有找到结果，我没有找到他。对此发生了什么？“守望者走遍城市，找到了她。”当她自己找不到基督时，她询问守望者，“你们看见我心爱的人吗？”她询问守望者，神的子民的引导者，他们无法完全满足她。 她找不到她心爱的人，然而她做了什么，她展示了，第 4 节。她只是稍微停留了一下，之后她尽了一切办法，私下和公开地——在床上，在床外——通过守夜人和其他人，然而，她说，我只是稍微离开了他们。她没有立即得到答案，尽管守夜人给了她一些好的建议。虽然不是立即，但也不久之后。基督会让我们等待一段时间：“我只是稍微离开了他们，但我找到了我心爱的人。”在我们寻求之后，必须等待，然后我们会找到我们心爱的人。也许我们已经尽了一切办法，私下和公开地，但仍然找不到我们期望的安慰。哦，但是稍等片刻！上帝已经等待了你很长时间。你要满足于稍等片刻等待他。我们不会因此而失去，因为接下来的一节说：在她找到她心爱的人之后，“我抓住了他，不愿放手。”所以这就是离弃的结果。它们激起了勤奋和寻找，使用各种手段，私下和公开；并且锻炼耐心等待上帝的时机，他不会让一个有恩典的灵魂失去期望。 最终，他将满足那些敬畏他的人的愿望，诗篇 145:19；这是因为他们的耐心。恩典变得更加伟大和强大。“我抓住他，不放手，直到我把他带到我母亲的家。”这样，你可以看到圣灵在教会的另一个阶段中表达了同样的真理。将地方与地方进行比较。继续前进。

'I am my beloved's, and my beloved is mine.' The words themselves are a passionate expression of long-looked-for consolation. Affections have eloquence of their own beyond words. Fear hath a proper expression. Love vents itself in broken words and sighs, delighting in a peculiar eloquence suitable to the height and pitch of the affection, that no words can reach unto. So that here is more in the words breathed from such an inflamed heart, than in ordinary construction can be picked out, 'I am my beloved's,' &c., coming from a full and large heart, expressing the union and communion between Christ and the church, especially after a desertion. 'I am my beloved's, and my beloved is mine.'
我是我所爱的人，我的所爱也是我的。这些话本身就是对期盼已久的安慰的热情表达。感情有着超越言辞的自己的雄辩。恐惧有着适当的表达方式。爱以断断续续的言辞和叹息来宣泄，喜欢一种特殊的雄辩，适合于感情的高度和强度，而这是任何言辞所无法达到的。因此，从这样一个炽热的心灵中呼出的话语中，比起普通的构造，更多的东西可以被挑选出来，“我是我所爱的人”，等等，来自一个充实而宽广的心灵，表达了基督和教会之间的合一和交流，尤其是在被遗弃之后。“我是我所爱的人，我的所爱也是我的。”

First, I say, the union, viz., the union of persons, which is before all comfort and communion of graces, 'I am my beloved's, and my beloved is mine.' Christ's person is ours, and our persons are his. For, as it is in marriage, if the person of the husband be not the wife's, his goods are not hers, nor his titles of honour; for these come all to her, because his person is hers: he having passed over the right of his own body and of his person to his wife, as she hath passed over all the right of herself to her husband. So it is in this mystical marriage. That that entitles us to communion of graces is union of persons between Christ and his church. 'I am my beloved's, and my beloved himself is mine.' And indeed nothing else will content a Christian's heart. He would not care so much for heaven itself, if he had not Christ there. The sacrament, word, and comforts, why doth he esteem them? As they come from Christ, and as they lead to Christ. It is but an adulterous and base affection to love anything severed from Christ.
首先，我说，即人的结合，这是所有安慰和恩典的交流之前，'我是我所爱的，我所爱的是我的。'基督的人是我们的，我们的人是他的。就像在婚姻中一样，如果丈夫的人不是妻子的，他的财产和荣誉头衔也不是她的；因为这些都属于她，因为他的人是她的：他已经将自己的身体和人的权利转让给了妻子，就像她已经将自己的所有权利转让给了丈夫一样。所以，在这个神秘的婚姻中也是如此。使我们有资格享受恩典的是基督和他的教会之间的人的结合。'我是我所爱的，我所爱的也是我的。'事实上，没有其他东西能满足基督徒的心灵。如果他在天堂没有基督，他不会那么在乎天堂本身。他为什么重视圣礼、话语和安慰？因为它们来自基督，引导我们走向基督。只有与基督分离的东西才是通奸和卑鄙的情感。

Now, from this union of persons comes a communion of all other things whatsoever. 'I am my beloved's, and my beloved is mine.' If Christ himself be mine, then all is mine (u). What he hath done, what be hath suffered, is mine; the benefit of all is mine. What he hath is mine. His prerogatives and privileges to be the Son of God, and heir of heaven, and the like, all is mine. Why? Himself is mine. Union is the foundation of communion. So it is here with the church, 'I am my beloved's.' My person is his, my life is his, to glorify him, and to lay it down when he will. My goods are his, my reputation his. I am content to sacrifice all for him. I am his, all mine is his. So you see there is union and communion mutually, between Christ and his church. The original and spring hereof is Christ's uniting and communicating himself to his church first. The spring begins to* the stream. What hath the stream or cistern in it, but what is had from the spring? First we love him, because he loved us first, 1 John 4:19. It was a true speech of Augustine, Quicquid bonum, &c.: whatsoever is good in the world or lovely, it is either God or from God; it is either Christ or from Christ. He begins it. It is said in nature, love descends. The father and the mother love the child before the child can love them. Love, indeed, is of a fiery nature. Only here is the dissimilitude fire ascends, love descends. It is stronger, descending from the greater to the less, than ascending up from the meaner to the greater, and that for this amongst other reasons,
现在，从这个人的结合中，产生了一切其他事物的交流。'我是我所爱的，我所爱的是我的。'如果基督是我的，那么一切都是我的（u）。他所做的，他所受的苦，都是我的；一切的好处都是我的。他所拥有的都是我的。他作为上帝的儿子和天堂的继承人的特权和特权，都是我的。为什么？因为他自己是我的。结合是交流的基础。所以在教会中也是如此，'我是我所爱的。'我的人是他的，我的生命是他的，为了荣耀他，我愿意在他愿意的时候放下它。我的财产是他的，我的名誉是他的。我愿意为他牺牲一切。我是他的，我的一切都是他的。所以你看到基督和他的教会之间有相互的结合和交流。这一切的原始和源泉是基督首先将自己与他的教会结合和交流。泉水开始流动。溪流或水池里有什么，不就是从泉水得来的吗？我们首先爱他，因为他首先爱我们，约翰一书 4:19。奥古斯丁说得对，凡是世界上美好或可爱的，要么是上帝，要么是来自上帝；要么是基督，要么是来自基督。他开始了一切。 据说在自然界中，爱是下降的。父母在孩子还不能爱他们之前就爱着孩子。爱，确实是一种炽热的本质。只是在这里，与火相反，爱是下降的。它更强大，从更大的到更小的，比从较低到较高更强大，其中一个原因是这样的

Because the greater person looks upon the lesser as a piece of himself—sees himself in it. The father and mother see themselves in their child. So God loves us more than we can love him, because he sees his image in us. Neither is there only a priority of order. He loves us first, and then we love him. But also of causality. He is the cause of our love, not by way of motive only. He loves us, and therefore from an ingenuous spirit we must love him again. But he gives us his Spirit, circumciseth our hearts to love him, Deut. 30:6; for all the motives or moral persuasions in the world, without the Spirit, cannot make us love, 1 Thess. 4:9. We are taught of God to love one another, our brethren whom we see daily, saith Paul, much more need we to be taught to love him whom we never saw, so that his love kindles ours by way of reflection.
因为伟大的人将较小的人视为自己的一部分-在其中看到自己。父母在孩子身上看到自己。所以上帝比我们更爱我们，因为他在我们身上看到自己的形象。这不仅仅是顺序上的优先级。他先爱我们，然后我们爱他。但也是因果关系。他是我们爱的原因，不仅仅是动机。他爱我们，因此我们必须从真诚的心灵中再次爱他。但他给了我们他的灵，割礼了我们的心去爱他，申命记 30:6；因为世界上的所有动机或道德劝说，没有圣灵，不能使我们爱，帖撒罗尼迦前书 4:9。保罗说，我们被上帝教导去爱彼此，我们每天见到的弟兄们，我们更需要被教导去爱那个我们从未见过的他，所以他的爱通过反射点燃了我们的爱。

In the new covenant God works both parts, his own and our parts too. Our love to him, our fear of him, our faith in him, he works all, even as he shews his own love to us.
在新约中，上帝同时完成了他自己的部分和我们的部分。我们对他的爱，我们对他的敬畏，我们对他的信仰，他都在工作，就像他向我们展示他自己的爱一样。

If God love us thus, what must we do? Meditate upon his love. Let our hearts be warmed with the consideration of it. Let us bring them to that fire of his love, and then they will wax hot within us, and beg the Spirit, 'Lord, thou hast promised to give thy Spirit to them that ask it,' Luke 11:10, and to circumcise our hearts to love thee, and to love one another, 'give thy Holy Spirit, as thou hast promised.'
如果上帝如此爱我们，我们该怎么办？沉思他的爱。让我们的心被这份爱所温暖。让我们将它们带到他的爱之火中，然后它们将在我们内心燃烧，请求圣灵：“主啊，你应许给予求你的人圣灵”（路加福音 11:10），并且割礼我们的心去爱你和彼此，“如你所应许的，赐下你的圣灵。”

In a word, these words, 'I am my beloved's, and my beloved is mine,' to join them both together.
总之，这些话，“我是我爱人的，我的爱人是我的”，将它们两个结合在一起。

1. They imply a mutual propriety, Christ hath a propriety in me, and I in Christ. Peculiar propriety. Christ is mine, so as I have none in the world. So mine, 'whom have I in heaven but Christ?' and what is there in earth in comparison of him? He is mine, and mine in a peculiar manner, and I am his in a peculiar manner. There is propriety with peculiarity.
他们暗示着相互的所有权，基督在我身上有所有权，我在基督身上也有所有权。特殊的所有权。基督是我的，以至于我在世上没有其他的所有权。如此属于我，'我在天上有谁呢？除了基督以外，地上还有什么能与他相比呢？他是我的，而且是以特殊的方式属于我的，我也是以特殊的方式属于他的。这是一种特殊的所有权。

2. Then, again, these words, 'I am his,' implies mutual love. All is mutual in them, mutual propriety, mutual peculiarity, and mutual love. I love Christ so as I love nothing else. There is nothing above him in my heart, as Christ loves me more than anything else, saith the church, and every Christian. He loves all, and gives outward benefits to all, but to me he hath given himself, so love I him. As the husband loves all in the family, his cattle and his servants, but he gives himself to his spouse. So Christ is mine, himself is mine, and myself am Christ's. He hath my soul, my affections, my body, and all. He hath a propriety in me, and a peculiarity in me. He hath my affection and love to the uttermost, as I have his, for there is an intercourse in these words.
然后，再说，这些话，“我是他的”，意味着相互的爱。其中一切都是相互的，相互的适当性，相互的特殊性，和相互的爱。我爱基督，就像我爱其他任何东西一样。在我的心中没有比他更高的东西，正如教会和每个基督徒所说的，基督爱我胜过一切。他爱所有人，并给予所有人外在的好处，但对我来说，他已经把自己给了我，所以我爱他。就像丈夫爱家庭中的所有人，他的牲畜和仆人，但他把自己给了他的妻子。所以基督是我的，他自己是我的，我自己是基督的。他拥有我的灵魂，我的感情，我的身体，以及一切。他在我身上有一种所有权，和一种特殊性。他拥有我全部的感情和爱，正如我拥有他的一样，因为这些话中存在着一种交流。

3. Then, again, they imply mutual familiarity. Christ is familiar to my soul, and I to Christ. He discovers himself to me in the secret of his love, and I discover myself to him in prayer and meditation, opening my soul to him upon all occasions. God's children have a spirit of prayer, which is a spirit of fellowship, and talks, as it were, to God in Christ. It is the language of a new-born Christian. He cries to his Father. There is a kind of familiarity between him and his God in Christ, who gives the entrance and access to God. So that where there is not a kind of familiarity in prayer and opening of the soul to Christ upon all occasions, there is not this holy communion. Those that are not given to prayer, they cannot in truth speak these words, as the church doth here, 'I am my beloved's, and my beloved is mine,' for they imply sweet familiarity.
然后，再次，它们暗示着相互的熟悉。基督对我的灵魂来说是熟悉的，我对基督也是如此。他在他的爱的秘密中向我显露自己，我在祷告和沉思中向他显露自己，我在各种场合向他敞开心灵。上帝的儿女有一种祷告的精神，这是一种交流的精神，它与上帝在基督里交谈。这是一个新生的基督徒的语言。他向他的父亲呼喊。他和他的上帝在基督里有一种亲密的关系，基督给予了进入和接近上帝的机会。因此，在祷告和在各种场合向基督敞开心灵时，如果没有一种熟悉的感觉，就没有这种圣洁的交流。那些不爱祷告的人，他们不能真实地说出这些话，就像教会在这里所说的那样，“我是我所爱的，我所爱的是我的”，因为它们意味着甜蜜的熟悉。

4. Then, again, they imply mutual likeness one to another. He is mine, and I am his. The one is a glass to the other. Christ sees himself in me, I see myself in him. For this is the issue of spiritual love, especially, that it breeds likeness and resemblance of the party loved in the soul that loveth; for love frameth the soul to the likeness of the party loved. I am his, I resemble him. I am his, I have given myself to him. I carry his picture and resemblance in my soul, for they are words of mutual conformity. Christ, out of love, became like me in all things, wherein I am not like the devil, that is, sin excepted. If he became like me, taking my nature that I might be near him in the fellowship of grace, 'My beloved is mine,' I will be as like him as possibly I can, I am his. Every Christian carries a character of Christ's disposition as far as weakness will suffer. You may know Christ in every Christian; for as the king's coin carries the stamp of the king (Cæsar's coin bears Cæsar's superscription), so every Christian soul is God's coin, and he sets his own stamp upon it. If we be Christ's, there is a mutual conformity betwixt him and us.
然后，再次，它们暗示彼此的相似之处。他是我的，我是他的。一个是对另一个的镜子。基督在我身上看到了自己，我在他身上看到了自己。因为这是属灵的爱的结果，尤其是它在爱的灵魂中培养了被爱方的相似和相像；因为爱使灵魂塑造成被爱方的相似。我是他的，我像他。我是他的，我已经把自己给了他。我在我的灵魂中携带着他的形象和相似，因为它们是相互一致的话语。基督出于爱，在我身上成为了与我相似的一切，我与魔鬼不同，即除了罪之外。如果他变得像我一样，接受我的本性，以便我可以在恩典的交往中与他亲近，“我所爱的是我的”，我将尽可能地像他一样，我是他的。每个基督徒都带有基督的性情，只要软弱允许。你可以在每个基督徒身上看到基督；因为就像国王的硬币上带有国王的印记（凯撒的硬币上带有凯撒的铭文），每个基督徒的灵魂都是上帝的硬币，他在上面盖上自己的印记。如果我们是基督的，那么他和我们之间存在着相互一致。

Now, where you see a malicious, unclean, worldly spirit, know that is a stamp of the devil, none of Christ's. He that hath not the Spirit of God is none of his. Now, where the Spirit of Christ is, it stamps Christ's likeness upon the soul. Therefore we are exhorted, Phil. 2:5, to be likeminded to Christ.
现在，当你看到一个恶毒、不洁、世俗的灵魂时，知道那是魔鬼的印记，而不是基督的。没有神的灵的人不属于基督。现在，当基督的灵存在时，它在灵魂上留下基督的形象。因此，我们被劝告，要像基督一样思想（腓立比书 2:5）。

5. Again, these words, 'I am my beloved's, and my beloved is mine,' imply a mutual care that Christ and the soul have of the good of one another, of each other's honour and reputation. As Christ hath a care of our good, so a Christian soul, if it can say with truth and sincerity I am Christ's, it must needs have care of Christ's good, of his children, religion, and truth. What! will such a soul say, Shall Christ care for my body, soul, and salvation, and stoop to come from heaven to save me, and shall I have no care for him and his glory? He hath left his truth and his church behind him, and shall not I defend his truth, and stand for the poor church to the utmost of my power against all contrary power? Shall not I stand for religion? Shall it be all one to me what opinions are held? Shall I pretend he cares for me, and shall I not care for that I should care for? Is it not an honour to me that he hath trusted me to care for anything? that he will be honoured by my care? Beloved, it is an honour for us that we may speak a good word for religion, for Christ's cause, for his church, against maligners and opposers; and we shall know one day that Christ will be a rewarder of every good word. Where this is said in sincerity, that Christ is mine, and I am Christ's, there will be this mutual care.
再次，这些话，“我是我所爱的，我所爱的是我的”，暗示着基督和灵魂彼此关心对方的利益，彼此关心对方的荣誉和声誉。基督关心我们的利益，所以一个基督徒的灵魂，如果能真诚地说“我是基督的”，必然会关心基督的利益，关心他的子民、宗教和真理。什么！这样的灵魂会说，基督会关心我的身体、灵魂和救恩，甚至屈尊从天堂降临拯救我，而我却不关心他和他的荣耀吗？他已经把他的真理和他的教会留在了身后，难道我不应该捍卫他的真理，尽我所能为贫穷的教会对抗一切相反的力量吗？我不应该为宗教而奋斗吗？对于我来说，持有什么样的观点都一样吗？我要假装他关心我，而我却不关心我应该关心的事情吗？他信任我关心任何事情，这对我来说不是一种荣耀吗？他会因我的关心而受到尊敬吗？ 亲爱的，我们很荣幸能够为宗教、基督事业和他的教会说出好话，反对诽谤者和反对者；我们将会知道，有一天基督会奖赏每一个好话。当真诚地说出基督是我的，我是基督的时候，就会有这种相互关怀。

6. Likewise there is implied a mutual complacency in these words. By a complacency I mean a resting, contenting love. Christ hath a complacency and resting in the church; and the church hath a sweet resting contentment in Christ. Christ in us and we in him. A true Christian soul that hath yielded up its consent to Christ, when it is beaten in the world, vexed and turmoiled, it can rely on this, 'I have yet a loving husband;' yet I have Christ.
同样，这些话中暗含着相互的满足。满足是指一种安心、满足的爱。基督对教会有满足和安心的爱；而教会对基督有一种甜蜜的安心满足。基督在我们里面，我们在基督里面。一个真正的基督徒灵魂，当它在世界中受到打击、困扰和纷乱时，它可以依靠这一点，“我仍然有一个爱我的丈夫”；我仍然有基督。

Let this put us upon a search into ourselves, what we retire to, when we meet with afflictions. Those that have brutish and beastly souls retire to carnal contentments, to good fellowship; forget, besot, and fly away from themselves; their own consciences and thought of their own trouble. Whereas a soul that hath any acquaintance with God in Christ, or any interest into Christ, so that it may say, that Christ is mine, and I am Christ's, there will be contentment and rest in such a soul, whatsoever it meets with in the world.
让我们自己去寻找，当我们遇到困难时，我们会退到哪里。那些拥有野蛮和兽性灵魂的人会退到肉欲的满足和良好的交往中；他们忘记自己，沉迷其中，逃离自己的良心和自己的烦恼。然而，一个与上帝在基督里有任何交往的灵魂，或者与基督有任何关系，以至于它可以说，基督是我的，我是基督的，这样的灵魂会在世界上遇到任何事情时都感到满足和安宁。

7. The last thing implied is courage, a branch of the former. Say all against it what they can, saith the resolved soul, I will be Christ's. Here is courage with resolution. Agreeable hereto is that, 'One shall say I am the Lord's, and another shall call himself by the name of Jacob; another shall subscribe and surname himself by the name of Israel,' Isa. 44:5. Where there is not this resolution in good causes, there is not the Spirit of Christ; there is no interest into Christ. It is but a delusion and self-flattery to say I am Christ's, when there is not resolution to stand to Christ. These words are the expression of a resolved heart, I am, and I will be Christ's; I am not ashamed of my bargain; of the consent I have given him; I am and I will be his. You have the like in Micah 4:5, 'All people will walk every one in the name of his god, they will resolve on that, and we will walk in the name of the Lord our God for ever and for ever.' So that where these words are spoken in truth, that 'I am Christ's,' there is necessarily implied, I will own him and his cause for ever and ever.
最后暗示的是勇气，是前者的一个分支。无论他们说什么反对它，坚定的灵魂都会说，我将属于基督。这里有勇气和决心。与此相符的是，“有人要说，我是耶和华的；有人要称自己为雅各的；有人要亲手写上耶和华的名，自称为以色列的。”（以赛亚书 44:5）在善事上没有这种决心，就没有基督的灵；就没有进入基督的份。当没有决心站在基督一边时，说我是基督的只是一种欺骗和自我安慰。这些话是一个坚定的心灵的表达，我是，我将属于基督；我不为我的交易感到羞耻；为了我已经给予他的同意，我是并且将会属于他。你可以在弥迦书 4:5 中找到类似的话，“万民各人奉己神的名而行，我们却永永远远奉耶和华我们神的名而行。”因此，当这些话在真实中被说出来，“我是基督的”，必然暗示着，我将永远永远地拥护他和他的事业。

He hath married me for ever and ever; therefore, if I hope to have interest in him for comfort for ever and ever, I must be sure to yield myself to him for ever and ever; and stand for his cause, in all oppositions, against all enemies whatsoever. These and such like places in Scripture run parallel with this in the text, 'I am my beloved's, and my beloved is mine,' not only holding in the person, but in the cause of Christ. Every man hopes his god will stand for him against the devil, who accuseth us daily. If we will have Christ to stand for us, and to be an advocate to plead our cause as he doth in heaven, we must resolve to stand for him against all enemies, heretics, schismatics, persecutors whatsoever; that we will walk in the name of our God for ever and ever.
他已经永远娶了我；因此，如果我希望永远得到他的安慰，我必须确保永远屈服于他，并在所有反对和任何敌人面前为他的事业站出来。圣经中的这些和类似的经文与本文中的内容相一致，“我是我的良人的，我的良人也是我的”，不仅适用于个人，也适用于基督的事业。每个人都希望他的神能够在魔鬼每天控告我们时为他辩护。如果我们希望基督为我们辩护，像他在天上那样，我们必须决心在所有敌人、异端、分裂者和迫害者面前为他站出来；我们要永远以我们神的名行走。

Quest. But when the case is not thus with us, and that neither we can feel comfort from Christ, nor have this assurance of his love to us, what should we judge of such?
但是当我们的情况不是这样的，既不能从基督那里得到安慰，也没有他对我们的爱的保证，我们应该如何评判这样的情况？

Solution. We should not wonder to see poor souls distempered when they are in spiritual desertions, considering how the spouse cannot endure the absence of Christ. It is out of love therefore in the deepest plunge she hath this in her mouth, 'my beloved.' Therefore let us not judge amiss of ourselves or others, when we are impatient in this kind.
解决方案。当灵魂在属灵的荒漠中感到困扰时，我们不应感到惊讶，考虑到配偶无法忍受基督的离去。因此，当她陷入最深的困境时，她口中有着这句话：“我的爱人”。因此，当我们在这种情况下不耐烦时，让我们不要对自己或他人做出错误的判断。

But for a more full answer, in want of feeling of the love of Christ in regard of that measure we would (for there is never altogether a want of feeling, there is so much as keeps from despair alway, yet), if we carry a constant love towards him, mourn to him and seek after him as the church here; if the desire of our souls be after him, that we make after him in the use of means, and are willing to speak of him as the church here, feel or feel not, we are his, and he will at length discover himself to us.
但是，为了给出一个更完整的答案，在对基督的爱的感受方面，我们会有一些不足之处（因为从来没有完全没有感受，总是有足够的感受来避免绝望），如果我们对他怀有持久的爱，像这里的教会一样向他哀悼并追求他；如果我们的灵魂渴望他，我们会在使用手段时追求他，并且愿意像这里的教会一样谈论他，无论感受到与否，我们都是他的，他最终会向我们显现。

Let such drooping spirits consider, that as he will not be long from us, nor wholly, so it shall not be for our disadvantage that he retires at all. His absence at length will end in a sweet discovery of himself more abundantly than before. He absents himself for our good, to make us more humble and watchful for the time to come; more pitiful to others; more to prize our former condition; to justify the ways of God more strictly; to walk with him; to regain that sweet communion which by our negligence and security we lost. When we are thus prepared by his absence, there ensues a more satisfying discovery of himself than ever before.
让这样沮丧的心灵考虑一下，他不会离开我们太久，也不会完全离开，所以他的退隐对我们来说并不是不利的。他的离开最终将以比以前更丰富的方式甜蜜地展现出他自己。他为了我们的利益而离开，使我们更加谦卑和警惕，为了将来更加怜悯他人，更加珍惜我们以前的状态，更加严格地证明上帝的方式，与他同行，重新获得我们因疏忽和安逸而失去的甜蜜交流。当我们通过他的离开做好准备时，就会出现比以往任何时候都更令人满意的他自己的发现。

But when is the time that he comes? Compare this with the former chapter. He comes after long waiting for him. The church waited for him, and waited in the use of all means. She runs to the watchmen, and then inquires after him of the daughters of Jerusalem. After this she finds him. After we have waited and expected Christ in the use of means, Christ at length will discover himself to us; and yet more immediately, it was after the church had so deservedly exalted him in such lofty praises, 'This is my beloved, the chief of ten thousand; he is altogether lovely.' When we set our hearts to the high exaltation of Christ above all things in the world, proclaiming him 'the chief of ten thousand,' this at the last breeds a gracious discovery, 'I am my beloved's, and my beloved is mine,' for Christ when he sees us faithful, and so loving that we will not endure his absence, and so constantly loving, that we love him notwithstanding some discouragements, it melts him at the last, as Joseph was melted by his brethren.
但他什么时候来呢？与前一章进行比较。他在长时间等待后才来。教会等待着他，并利用一切手段等待着他。她跑去找守望者，然后向耶路撒冷的女儿们询问他的下落。在此之后，她找到了他。在我们在使用手段等待并期待基督之后，基督最终会向我们显现；而更直接地说，正是在教会如此当之无愧地赞美他，高高赞扬他为“我所爱的，万中之首；他是完全可爱的。”当我们将我们的心灵高举至世上一切事物之上，宣告他为“万中之首”时，最终会产生一种恩典的显现，“我是我所爱的，我所爱的是我的”，因为当基督看到我们忠诚，如此深爱他以至于我们无法忍受他的离去，如此坚定地爱他，以至于我们爱他尽管有些波折，他最终会被融化，就像约瑟被他的兄弟们融化一样。

'I am my beloved's, and my beloved is mine.'
我是我所爱的人，我的所爱也是我的。

In the words, you see a mutual interest and owning between Christ and the church. Howsoever in the order of words, the church saith, 'I am my beloved's' first, yet in order of nature Christ is ours first, though not in order of discovery. There is one order of knowing, and another order of causing. Many things are known by the effect, but they issue from a cause. I know he is mine, because I am his. I have given myself to him. I know it is day, because the sun is up. There is a proof from the effect. So I know a man is alive, because he walks. There is a proof of the cause by the effect. 'I am his;' I have grace to give myself up to him. Therefore I know he loves me. He is mine. Thus I say in order of discovery; but in order of nature, he is first mine, and then I am his. 'My beloved is mine, and I am my beloved's.'
在这些话中，你可以看到基督和教会之间的相互利益和归属。无论在词语的顺序上，教会首先说，“我是我所爱的”，然而在自然的顺序上，基督首先属于我们，尽管不是在发现的顺序上。有一种知道的顺序，还有一种造成的顺序。许多事物是通过效果来知道的，但它们来自一个原因。我知道他是我的，因为我是他的。我已经把自己交给了他。我知道现在是白天，因为太阳升起了。有一个通过效果来证明的证据。所以我知道一个人还活着，因为他在行走。有一个通过效果来证明原因的证据。“我是他的”；我有恩典把自己献给他。因此我知道他爱我。他是我的。这样我在发现的顺序上说；但在自然的顺序上，他首先是我的，然后我是他的。“我所爱的是我的，我是我所爱的。”

The union and communion betwixt us and Christ hath been already spoken of.
我们与基督之间的联合和交流已经被提及过。

Now to speak of the branches, 'I am my beloved's, and my beloved is mine.' That Christ is first ours; and then we are his, because he is ours; and the wondrous comfort that issues hence—that Christ himself is ours.
现在说到这些分支，“我是我所爱的，我所爱的是我的。”基督首先是我们的；然后我们是他的，因为他是我们的；从这里产生的奇妙安慰是，基督自己是我们的。

How comes Christ to be ours? (1.) Christ is ours by his Father's gift. God hath given him for us. (2.) Christ is ours by his own gift. He hath given himself for us. (3.) And Christ is ours by his Spirit that witnesseth so much to our spirits. For the Spirit is given for this purpose, to shew us all things that are given us of God, whereof Christ is the chief. Therefore the Spirit of Christ tells us that Christ is ours; and Christ being ours, all that he hath is ours.
基督如何成为我们的？（1）基督是我们的，因为他是父亲的恩赐。上帝为我们赐给了他。（2）基督是我们的，因为他自己的恩赐。他为我们舍弃了自己。（3）基督也是我们的，因为他的灵向我们的灵作证。因为圣灵是为了这个目的而赐给我们的，以向我们显示上帝赐给我们的一切事物，其中基督是最重要的。因此，基督的灵告诉我们基督是我们的；而基督是我们的，他所有的一切也都是我们的。

If he be ours, if we have the field, we have all the treasures in the field. If we have him, we have all his. He was born for us; his birth was for us; he became man for us; he was given to death for us. And so likewise, he is ours in his other estate of exaltation. His rising is for our good. He will cause us to rise also, and ascend with him, and sit in heavenly places, judging the world and the angels. We recover in this second, what we lost in the first, Adam.
如果他是我们的，如果我们拥有这片土地，我们就拥有这片土地上的所有财富。如果我们拥有他，我们就拥有他的一切。他为我们而生；他的诞生是为了我们；他成为人是为了我们；他为我们而死。同样地，他在他的另一个升高的状态中也是属于我们的。他的复活是为了我们的利益。他也会使我们复活，并与他一同升天，在天上的地方坐着，审判世界和天使。我们在这第二个里面恢复了我们在第一个亚当中失去的东西。

Use 1. This is a point of wondrous comfort to shew the riches of a Christian, his high estate, that Christ is his.
使用 1. 这是一个令人惊叹的安慰点，展示了基督徒的财富和高贵地位，即基督是他的。

And Christ being ours, God the Father and the Holy Spirit and all things else in the world, the rich promises, are ours; for in Christ they are all made, and for him they shall be performed. For, indeed, he is the chief promise of all himself, and all are 'yea and amen in him,' 2 Cor. 1:20. Can we want righteousness, while we have Christ's righteousness? Is not his garment large enough for himself and us, too? Is not his obedience enough for us? Shall we need to patch it up with our own righteousness? He is ours, therefore his obedience is ours.
基督是我们的，上帝父亲和圣灵以及世界上的一切，丰富的应许，都是我们的；因为在基督里，它们都成就了，并且为他而完成。实际上，他本身就是所有应许的首要，而且所有的应许在他里面都是“是的”和“阿门”，哥林多后书 1:20。当我们拥有基督的义，我们还需要什么义吗？他的衣服不是足够大，既适合他自己，也适合我们吗？他的顺从不足以满足我们吗？我们需要用自己的义来修补吗？他是我们的，因此他的顺从也是我们的。

Use 2. And this should be a ground likewise of contentation* in our condition and state whatsoever,—Christ himself is ours. In the dividing of all things, some men have wealth, honours, friends, and greatness, but not Christ, nor the love of God in Christ, and therefore they have nothing in mercy. But a Christian, he hath Christ himself. Christ is his by faith and by the Spirit's witness. Therefore, what if he want those appendencies, the lesser things? He hath the main; what if he want a riveret, a stream? He hath the spring, the ocean; him, in whom all things are, and shall he not be content? Put case a man be very covetous, yet God might satisfy him. What! should anxious thoughts disquiet us, when we have such bills, such obligations from him who is faithfulness itself? When a Christian cannot say, honour, favour, or great persons are his, yet he can say, he hath that that is worth all, more than all; Christ is his.
使用 2。这应该是我们的状态和条件中的一个满足的基础 - 基督自己是我们的。在所有事物的分配中，有些人拥有财富、荣誉、朋友和伟大，但没有基督，也没有基督里的上帝的爱，因此他们在怜悯中一无所有。但是，一个基督徒，他拥有基督自己。基督是他的，凭借信仰和圣灵的见证。因此，如果他缺少那些附属物，那又怎样呢？他拥有主要的东西；如果他缺少一条小河，一条小溪，他拥有泉水，大海；他拥有一切的人，他难道不会满足吗？假设一个人非常贪婪，但上帝可以满足他。什么！当我们从那位忠诚自己的人那里拥有这样的账单、这样的义务时，焦虑的思绪难道不会使我们不安吗？当一个基督徒不能说荣誉、恩惠或伟大的人是他的时候，他可以说，他拥有那个价值一切、超过一切的东西；基督是他的。

Obj. Oh! may some say, this is but a speculation,—Christ is yours. A man may want and be in misery for all that.
Obj. 哦！也许有人会说，这只是一种推测，但基督是属于你们的。一个人可能会缺乏并且陷入困苦，尽管如此。

Ans. No; it is a reality. Christ is ours, and all things else are ours. He that can command all things is mine. Why then, do I want other things? Because he sees they are not for my good. If they were, he would not withhold them from me. If there were none to be had without a miracle, no comfort, no friends, he could and would make new out of nothing, nay, out of contraries, were it not better for me to be without them.
答案：不，这是现实。基督是我们的，其他一切也是我们的。能够指挥一切的是我的。那么，我为什么还需要其他东西呢？因为他看到它们对我没有好处。如果有好处，他就不会向我隐藏它们。如果没有奇迹，没有安慰，没有朋友可得，他可以并且会从无中创造新的，甚至从相反的事物中创造出来，难道不是对我更好吗？

Use 3. That you may the more fully feed on this comfort, study the excellencies of Christ in the Scripture, the riches and honour that he hath, the favour he is in with his Father, with the intercession that he makes in heaven, John 17. Study his mercy, goodness, offices, power, &c., and then come home to yourselves, 'All this is mine, for he is mine; the love of God is mine.' God loves him, and therefore he loves me, because we are both one. He loves me with the same love that he loves his Son. Thus we should make use of this, that Christ is ours. I come to the second.
使用 3.为了更充分地享受这种安慰，研究圣经中基督的卓越之处，他所拥有的财富和荣耀，他在父神那里的恩宠，以及他在天上的代祷，约翰福音 17 章。研究他的怜悯、善良、职责、权力等等，然后回到自己身上，'这一切都是我的，因为他是我的；上帝的爱是我的。'上帝爱他，所以他也爱我，因为我们是一体的。他以与他爱他儿子一样的爱爱我。因此，我们应该利用这一点，基督是我们的。我来到第二点。

'I am my beloved's.'
我是我爱人的。

This is a speech of reflection, second in nature, though first in place and in discovery to us. Sometimes we can know our own love, when we feel not so much the love of Christ, but Christ's love must be there first. 'I am my beloved's,' 1 John 4:19.
这是一篇反思的演讲，其次是自然的，尽管在位置和发现上对我们来说是第一次。有时候我们可以知道自己的爱，当我们感受不到基督的爱，但基督的爱必须先在那里。'我是我所爱的人的'，约翰一书 4:19。

How are we Christ's beloved?
我们如何成为基督的爱子？

1. We are his, first of all, by his Father's gift; for God in his eternal purpose gave him for us, and gives us to him, as it is in the excellent prayer, 'Father, thine they were, and thou, gavest them me,' John 17:6. I had not them of myself first, but thine they were before all worlds were. Thou gavest them me to redeem them, and my commission doth not extend beyond thy gift. I die for all those that thou gavest me. I sanctify myself for them, that they may be sanctified. So we are Christ's in his Father's gift. But that is not all, though it be the chief, fundamental, principal ground of all.
首先，我们是他的，这是他父亲的恩赐；因为上帝在他永恒的计划中为我们赐给了他，并将我们交给了他，正如在优秀的祷告中所说：“父啊，他们本是你的，你把他们赐给了我。”（约翰福音 17:6）我首先不是从自己那里得到他们的，而是在万有未有之前，他们就是你的。你把他们赐给了我来赎回他们，我的使命不超出你的恩赐。我为你赐给我的所有人而死。我为他们使自己成圣，使他们得以成圣。所以我们是基督在他父亲的恩赐中的。但这还不是全部，尽管它是一切的首要、基本、主要的根基。

For, 2. We are his likewise by redemption. Christ took our nature, that he might die for us, to purchase us. We cost him dear. We are a bloody spouse to Christ. As that froward woman wrongfully said to Moses, 'Thou art a bloody husband unto me,' Exod. 4:25, so Christ may without wrong say to the church, 'Thou art a spouse of blood to me.' We were, indeed, to be his spouse, but first he must win us by conquest in regard of Satan, and then satisfy justice. We were in such debt by sin, lying under God's wrath, so as, till all debts were paid, we could not in the way of justice be given as a spouse to Christ.
2.我们同样是通过救赎成为他的。基督接受了我们的本性，为了为我们而死，以购买我们。我们对基督来说是昂贵的配偶。正如那个刁蛮的女人错误地对摩西说的：“你是我的血腥丈夫”，出埃及记 4:25，基督也可以毫无冤枉地对教会说：“你是我的血腥配偶。”我们确实是他的配偶，但首先他必须在撒旦面前征服我们，然后满足公正。我们因罪孽而欠下巨大债务，深陷上帝的愤怒之中，因此，在所有债务偿还之前，我们不能按照公正的方式成为基督的配偶。

3. Nor is this all; but we are Christ's by marriage also. For when he purchased us, and paid so dear for us, when he died and satisfied divine justice, he did it with a purpose to marry us to himself. We have nothing to bring him but debt and misery; yet he took upon him our nature to discharge all, that he might marry us, and take us to himself. So we are his by marriage.
3. 这还不是全部；我们也是基督的配偶。因为当他购买了我们，并为我们付出了如此昂贵的代价，当他死去并满足了神的公义时，他是出于与我们结婚的目的才这样做的。我们没有什么可以给他的，只有债务和苦难；然而他却承担了我们的本性来偿还一切，以便与我们结婚，并将我们带到自己身边。所以我们是他的配偶。

4. Then again, we are his by consent. We have passed ourselves over unto him. He hath given himself to us, and we have given ourselves to him back again. To come to some use of it, if we be Christ's, as Christ is ours.
然而，我们是出于同意而属于他的。我们已经将自己交给了他。他将自己给了我们，我们又将自己交还给了他。如果我们属于基督，基督也属于我们。

Use 1. First, it is a point of wondrous comfort. God will not suffer his own to want. He is worse than an infidel that will suffer his family to perish. When we are once of Christ's family, and not only of his family, but of his body, his spouse, can we think he will suffer us to want that which is needful?
使用 1. 首先，这是一个令人惊奇的安慰点。上帝不会让他自己的人陷入困境。那些让自己的家人灭亡的人比不上不信者。当我们一旦成为基督的家人，不仅是他的家人，而且是他的身体，他的配偶，我们能想象他会让我们缺乏必需品吗？

2. Then again, as it comforts us against want, so it likewise fenceth us against all the accusations of Satan. I am Christ's; I am Christ's. If he have anything to say, lo! we may bid him go to Christ. If the creditor comes to the wife, she is not liable to pay her own debts, but saith, Go to my husband. So in all temptations, learn hence to send Satan whither he should be sent. When we cannot answer him, send him to Christ.
然而，正如它使我们免于贫困，它也使我们免受撒旦的一切指责。我是基督的；我是基督的。如果他有什么话要说，看哪！我们可以让他去找基督。如果债权人找到妻子，她不需要偿还自己的债务，而是说，去找我丈夫。所以在所有的试探中，从这里学会把撒旦送到他应该去的地方。当我们无法回答他时，把他送到基督那里。

3. And for the time to come, what a ground of comfort is this, that we are Christ's, as well as he is ours. What a plea doth this put into our mouths for all things that are beneficial to us. 'Lord, I am thine; save me,' saith the psalmist. Why? 'Save me, because I am thine, I am thine; Lord, teach me and direct me,' Ps. 27:11. The husband is to direct the spouse. The head should direct all the senses. All the treasures of wisdom are in Christ, as all the senses are in the head for the good of the body. All fulness dwells in him. Therefore, plead with him, I want wisdom; teach me and instruct me how to behave myself in troubles, in dangers, in fears. If it be an argument strong enough amongst men, weak men, I am thine, I am thy child, I am thy spouse, &c, shall we attribute more pity and mercy to ourselves than to the God of mercy and comfort, who planted these affections in the creature? Shall he make men tender and careful over others, and shall not he himself be careful of his own flock? Do we think that he will neglect his jewels, his spouse, his diadem, and crown? Isa. 62:3. He will not.
未来的时候，我们属于基督，这是多么令人安慰的事实。这使我们能够为我们所需要的一切事情提出请求。诗人说：“主啊，我是你的，求你拯救我。”为什么呢？“因为我是你的，主啊，教导我，引导我。”丈夫应该引导妻子。头应该引导所有感官。基督拥有所有的智慧宝藏，就像头部拥有所有感官一样，为了身体的利益。他拥有一切丰盛。因此，向他求告，我需要智慧；教导我，指导我如何在困境、危险和恐惧中行事。如果这在人类之间是一个足够强大的论据，那么我们作为他的子民、他的配偶等，难道我们应该对自己比对怜悯和安慰之神更加怜悯和宽容吗？难道他不会关心他自己的羊群吗？难道我们认为他会忽视他的珠宝、他的配偶、他的冠冕吗？他不会的。

But you will urge experience. We see how the church is used, even as a forlorn widow, as if she had no husband in the world, as an orphan that had no father. Therefore, how doth this stand good?
但你会强调经验。我们看到教会被利用，就像一个被遗弃的寡妇，仿佛她在世上没有丈夫，就像一个没有父亲的孤儿。因此，这句话怎么解释呢？

Ans. 1. The answer is, all that the church or any particular Christian suffers in this world, it is but that there may be a conformity between the spouse and the husband. The Head wore a crown of thorns, and went to heaven and happiness through a great deal of misery and abasement in the world, the lowest that ever was. And it is not meet that the church should go to heaven another way.
答案是，教会或任何特定的基督徒在这个世界上所遭受的一切，只是为了使配偶与丈夫之间达到一致。头戴荆棘冠冕，通过在世界上承受大量的痛苦和卑微，达到了天堂和幸福，这是有史以来最低的。教会不应该以另一种方式进入天堂。

Ans. 2. Then again, all this is but to fashion the spouse to be like to Christ, but to bring the church and Christ nearer together. That is all the hurt they do, to drive the church nearer to Christ than before. Christ is as near to his church as ever in the greatest afflictions, by his Spirit. Christ cries out on the cross, 'My God, my God, why hast thou forsaken me?' It is a strange voice, that God should be his God, and yet, notwithstanding, seem to forsake him. But God was never more his God than at that present. Indeed, he was not his God in regard of some feelings that he had enjoyed in former times. He seemed to be forsaken in regard of some sense, as Christ seems to forsake the church in regard of some sense and feeling, but yet his God still. So the church may say, I am thine still. Though she seem to be forsaken in regard of some feelings, yet she is not deserted in regard of God's care for support of the inward man and fashioning to Christ. The church hath never sweeter communion with Christ than under the greatest crosses; and, therefore, they many times have proved the ground of the greatest comforts. For Christ leads the church into the wilderness, and then speaks to her heart, Hos. 2:14. Christ speaks to the heart of his spouse in the wilderness, that is, in a place of no comfort. There are no orchards or pleasures, but all discomforts there. A man must have it from heaven, if he have any good in the wilderness. In that wilderness, that is, in a desolate, disconsolate estate, Christ speaks to the heart of his children. There is in the wilderness oftentimes a sweet intercourse of love, incomparably beyond the time of prosperity.
答案 2.再说一遍，所有这一切只是为了使配偶像基督一样，使教会和基督更加接近。这就是他们所做的一切伤害，使教会比以前更接近基督。基督在最大的苦难中，通过他的圣灵，与他的教会一样亲近。基督在十字架上呼喊：“我的神，我的神，你为什么离弃我？”这是一个奇怪的声音，上帝应该是他的神，然而，似乎却离弃了他。但是上帝从来没有比那时更成为他的神。事实上，他不是他的神，是因为他曾经在以前的时候享受过一些感受。他似乎被离弃，是因为某种感觉，就像基督似乎离弃教会一样，但他仍然是她的神。所以教会可以说，我仍然是你的。尽管她在某些感受上似乎被离弃，但在上帝关心内心的支持和塑造基督方面，她并没有被遗弃。教会与基督在最大的十字架下从未有过更甜蜜的交流；因此，它们往往成为最大安慰的基础。 因为基督引领教会进入荒野，然后对她的心说话，何西阿书 2:14。基督在荒野中对他的配偶的心说话，也就是在一个没有安慰的地方。那里没有果园或享乐，只有不适。如果一个人在荒野中有任何好处，那一定是来自天上。在那个荒野中，也就是在一个荒凉、无助的状态中，基督对他的子民的心说话。在荒野中，常常有一种甜蜜的爱的交流，远远超过繁荣时期。

Ans. 3 Again, to stay your hearts, know this will not be long; as we see here, the church seemed to be forsaken and neglected, fell into the hands of cruel watchmen, and was fain to go through this and that means, but it was not long ere she met with him whom she sought after. It may be midnight at this time, but the night continues not long; it will be morning ere long. Therefore the church may well say, 'Rejoice not against me, O mine enemy; for though I be fallen, I shall rise again; though I sit in darkness, the Lord will be a light unto me,' as it is Mic. 7:8. It shall not be always ill with the church. Those that survive us shall see other manner of days than we see yet, whatsoever we shall ourselves.
再次，为了安抚你们的心，知道这段时间不会很长；正如我们在这里看到的，教会似乎被遗弃和忽视，落入了残酷的守望者之手，不得不通过这样那样的手段，但不久之后她就遇见了她所寻找的那个人。此刻可能是午夜，但黑夜不会持续太久；很快就会到早晨。因此，教会可以说：“我的仇敌啊，不要因我而欢喜；我虽然跌倒，却要再起来；我虽然坐在黑暗中，耶和华却要作我的光。”（弥迦书 7:8）教会不会永远遭受苦难。那些在我们之后生存下来的人将看到比我们所见到的更美好的日子，无论我们自己将经历什么。

4. Hence we have also an use of trial. Whosoever are Christ's, they have hearts to give themselves to him. As he gives himself, not his goods or his honours, but himself for his church, so the church gives herself to Christ. My delight is in him; he hath myself, my heart, my love and affection, my joy and delight, and all with myself. If I have any honour, he shall have it. I will use it for his glory. My riches I will give them to him and his church and ministry and children, as occasion shall serve. I am his, therefore all that I have is his, if he ask it at my hands. It is said of the Macedonians, they gave themselves to Christ, and then their riches and goods, 2 Cor. 8:5. It is an easy matter to give our riches to Christ when we have given ourselves first. A Christian, as soon as ever he becomes a Christian, and ever after, to death, and in death too, he gives up himself to Christ. They that stand with Christ, and will give this or that particular, will part only with idle things that they may spare, are they Christ's? No. A Christian gives himself and all his to Christ. So we see here what we should do if Christ be ours. Let us give up ourselves to him, as it is Rom. 12:1. The issue of all that learned profound discourse in the former part of the epistle, that Christ justifieth us by his righteousness and merit, and sanctifies us by his Spirit, and hath predestinated and elected us, and refused others, is this, 'I beseech you, give up your bodies and souls, and all as a living sacrifice, holy and acceptable unto God.
因此，我们也有试用的用途。凡是属基督的人，他们有心将自己奉献给他。正如他将自己奉献给教会，而不是他的财物或荣誉，教会也将自己奉献给基督。我喜悦于他；他拥有我自己，我的心，我的爱和感情，我的喜悦和快乐，以及我自己的一切。如果我有任何荣誉，他将拥有它。我将用它来荣耀他。我的财富我将奉献给他、他的教会、事工和子女，随机的时机。我是他的，因此我所有的一切都是他的，如果他向我要求。马其顿人被说成是将自己奉献给基督，然后是他们的财富和财物，哥林多后书 8:5。当我们首先将自己奉献给基督时，将我们的财富奉献给基督是一件容易的事情。一个基督徒，一旦成为基督徒，从此以后，直到死亡，甚至在死亡中，他将自己奉献给基督。那些与基督站在一起，只愿意奉献这个或那个特定的东西，只愿意放弃他们可以抛弃的无用之物的人，他们是基督的吗？不是的。一个基督徒将自己和他所有的一切都奉献给基督。因此，我们在这里看到，如果基督是我们的，我们应该做什么。让我们将自己奉献给他，正如罗马书 12:1 所说。 在这封书信的前半部分中，关于基督通过他的公义和功德使我们称义，通过他的圣灵使我们成圣，以及他预定和选召我们，拒绝其他人的问题是这样的：“我恳求你们，将你们的身体和灵魂，以及一切都献上，作为活祭，是圣洁可悦纳的献给上帝。

In brief, these words imply renunciation and resignation. 'I am his,' that is, I have given up myself to him, therefore I renounce all others that stand not with his love and liking. I am not only his by way of service, which I owe him above all that call for it, but I am his by way of resignation. If he will have me die, I will die. If he will have me live here, I will. I have not myself to dispose of any longer. I have altogether alienated myself from myself. I am his to serve him, his to be disposed of by him. I have renounced all other.
简而言之，这些词意味着放弃和顺从。“我是他的”，也就是说，我已经把自己交给了他，因此我放弃了所有与他的爱和喜好不符的人。我不仅仅是他的仆人，我还是他的顺从者。如果他要我死，我就会死。如果他要我在这里活着，我就会活着。我不再有自己可以支配的权力。我已经完全放弃了自己。我是他的，为了服务他，为了他来支配我。我已经放弃了其他一切。

Therefore here we have another answer to Satan, if he come to us and solicit us to sin. Let the Christian's heart make this answer, I am not mine own. What hath Satan and his instruments to do with me? Is my body his to defile? Is my tongue his to swear at his pleasure? Shall I make the temple of God the member of an harlot? As the apostle reasons, 'Shall I defile my vessel with sin?' 1 Cor. 6:15. What saith converted Ephraim? 'What have I any more to do with idols? for I have seen and observed him?' Hos. 14:8. We ought to have such resolutions ready in our hearts. Indeed, when a Christian is resolute, the world counts such to be lost. He is gone. We have lost him, say your dissolute, profane persons. It is true they have lost him indeed, for he is not his own, much less theirs, any longer. But he is found to God and himself and the church. Thus we see what springs from this, that Christ is ours, and that we are Christ's back again. Let us carry this with us even to death; and if times should come that God should honour us by serving himself of us in our lives, if Christ will have us spend our blood, consider this, I am not mine own in life nor death, and it is my happiness that I am not my own. For if I were mine own, what should I do with myself? I should lose myself, as Adam did. It is therefore my happiness that I am not mine own, that I am not the world's, that I am not the devil's, that none else hath to do with me, to claim any interest in me, but I am Christ's. If I do anything for others, it is for Christ's sake. Remember this for the time to come. If there be anything that we will not part with for Christ's sake, it will be our bane. We shall lose Christ and it too. If we will not say with a perfect spirit, I am his, my life, my credit, my person is his, anything his; look what we will not give for him, at length we shall lose and part with it and him too.
因此，如果撒旦来到我们面前，诱使我们犯罪，我们就有了另一个回答。让基督徒的心回答说，我不是我自己的。撒旦和他的工具与我有什么关系？我的身体是他污染的吗？我的舌头是他任意咒骂的吗？我会让上帝的殿堂成为妓女的一部分吗？正如使徒的推理所说，“我要用罪污秽我的器皿吗？”（哥林多前书 6:15）。以法莲被转化后说什么？“我还与偶像有什么关系呢？因为我已经看见他并且观察到他了。”（何西阿书 14:8）。我们应该在心中有这样的决心。确实，当一个基督徒坚定不移时，世界会认为他已经迷失了。他走了。我们失去了他，你们这些放荡、亵渎的人会说。事实上，他们确实失去了他，因为他不再是自己的，更不用说他们的了。但他已经找到了上帝、自己和教会。因此，我们看到了这样的结果，基督是我们的，我们也是基督的。 让我们将这一点带到死亡之中；如果上帝在我们的生命中以我们为工具，如果基督要我们付出生命的代价，那么请记住，我在生死中都不属于自己，而这正是我的幸福所在。因为如果我属于自己，我该怎么办呢？我会像亚当一样失去自己。所以我很幸福，我不属于自己，不属于世界，不属于魔鬼，没有其他人与我有关，没有人能对我有任何权益要求，我只属于基督。如果我为他人做任何事情，都是为了基督的缘故。记住这一点，为将来做准备。如果有什么东西我们不愿意为了基督而放弃，那将是我们的祸根。我们将失去基督和那个东西。如果我们不能以完全的心灵说：“我是他的，我的生命、我的信誉、我的人都是他的，任何东西都是他的”，那么我们最终将失去并放弃它和他。

THE TWENTIETH SERMON
第二十篇布道词

I am my beloved's, and my beloved is mine; he feedeth among the lilies.—CANT. 6:3.
我属于我所爱的人，我的所爱也属于我；他在百合花中牧放。

THE church, you see here, though she stood out a while against all Christ's invitation and knocking, yet at length she is brought to yield herself up wholly unto Christ, and to renounce herself, which course God takes with most, yea, in a manner with all his people, ere they go out of this world, to lay all high things low, beat down every high thought and imagination which exalteth itself against him, 2 Cor. 10:5, that they may give themselves and all they have to Christ, Luke 14:26, if he call for it. For he that doth not so is not worthy of Christ. If we do not this, at least in preparation of mind, let us not own the name of Christians, lest we own that which shall further increase and aggravate our condemnation, professing religion one way, and yet alienating our minds to our lusts and pleasures of the world another way. To have peculiar love-fits of our own, distinct from Christ, how stands this with 'I am my beloved's, and my beloved is mine'? How stands it with the self-resignation that was spoken of before?
教堂，你在这里看到，虽然她曾经一度抵抗基督的邀请和敲门，但最终她被带到完全顺服基督，并放弃自己，这是上帝对大多数人采取的方式，甚至几乎是所有他的子民，在他们离开这个世界之前，将一切高傲的事物降为低下，打倒一切高傲的思想和想象，这些思想和想象高举自己反对他，哥林多后书 10:5，以便他们可以将自己和所有他们拥有的都交给基督，路加福音 14:26，如果他要求的话。因为不这样做的人不配得到基督。如果我们至少在心灵准备上不这样做，就不要拥有基督徒的名分，免得我们拥有的东西进一步增加和加重我们的定罪，一方面宣称信仰，另一方面将我们的心思转向我们的欲望和世界的享乐。拥有我们自己独特的爱，与基督分开，这与“我是我的良人的，我的良人是我的”相符吗？这与之前所说的自我放弃相符吗？

Now this follows upon apprehension of Christ being ours. 'I am my beloved's, because my beloved is mine first.' There are four reasons why Christ must be given to us before we can give ourselves to him by this self-resignation.
现在这是基于对基督属于我们的理解。'我是我所爱的，因为我所爱的是我的先'。在我们能够通过这种自我放弃将自己奉献给他之前，基督必须先赐予我们，这有四个原因。

1. Because he is the chief spring of all good affections, which he must place in us; loving us, ere we can love him, 1 John 4:10, 19.
因为他是所有美好情感的主要源泉，他必须将这些情感放在我们身上；在我们能够爱他之前，他就已经爱我们了，约翰一书 4:10，19。

2. Because love descends. Though it be of a fiery nature, yet in this it is contrary, for love descends, whereas fire ascends. The superior, first loves the inferior. Christ must descend in his love to us, ere we can ascend to him in our affections.
因为爱是降临的。尽管它是炽热的性质，但在这一点上它是相反的，因为爱是降临的，而火是上升的。上者首先爱下者。基督必须在他的爱中降临到我们，然后我们才能在情感上升到他那里。

3. Because our nature is such that we cannot love but where we know ourselves to be loved first. Therefore God is indulgent to us herein; and that we may love him, he manifests his love first to us.
因为我们的本性使我们只能在我们知道自己被爱的地方才能去爱。因此，上帝在这方面对我们是宽容的；为了让我们爱他，他首先向我们显露他的爱。

4. Because naturally ourselves, being conscious of guilt, are full of fears from thence. So that if the soul be not persuaded first of Christ's love, it runs away from him, as Adam did from God, and as Peter from Christ, 'Depart from me, for I am but a sinful man,' Luke 5:8. So the soul of every man would say, if first it were not persuaded of God's love in Christ, 'Who amongst us shall dwell with the everlasting burnings?' Isa. 33:14. Therefore to prevent that disposition of soul which would rise out of the sense of guilt and unworthiness, God first speaks to us in Christ; at length saying unto our souls, 'I am thy salvation,' whereupon the soul first finding his love, loves him back again, of whom it finds itself so much beloved; so that our love is but a reflection of his, 'I am my beloved's, because my beloved is mine.'
因为我们本能地意识到罪恶，所以充满了恐惧。所以，如果灵魂不首先相信基督的爱，它会像亚当逃离上帝一样，像彼得逃离基督一样说：“主啊，请离开我，因为我是个罪人。”（路加福音 5:8）。所以，如果灵魂不首先相信基督里上帝的爱，“我们中间谁能与永火同住呢？”（以赛亚书 33:14）。因此，为了防止灵魂因为罪恶和不值得而产生的倾向，上帝首先通过基督与我们交谈；最后对我们的灵魂说：“我是你的拯救。”因此，灵魂首先发现他的爱，就会回爱他，因为它发现自己是如此被爱；所以我们的爱只是他爱的反映，“我是我所爱的，因为我所爱的是我的。”

It is with the Spirit of God as with the spirits in the soul and body of a man, there is a marriage betwixt the body and soul. The spirits join both together, being of a middle nature; for they have somewhat spiritual near the soul, and somewhat bodily near the body. Therefore they come between the body and the soul, and are the instruments thereof, whereby it works. So it is with the Spirit of God. The same Spirit that tells the soul that Christ is ours, the same Spirit makes up the match on our part, and gives us up to Christ again.
这就像是上帝的灵与人的灵魂和身体之间的关系，身体和灵魂之间有一种婚姻。灵魂和身体的灵魂相互结合，它们是一种中间的本质；因为它们在灵魂附近有一些属灵的东西，在身体附近有一些属于身体的东西。因此，它们位于身体和灵魂之间，并且是身体和灵魂的工具，通过它们，身体和灵魂得以运作。上帝的灵也是如此。告诉灵魂基督是我们的那个灵，也是同样的灵在我们这一方面完成了这个配对，并将我们交给基督。

Let this then be the trial that we are Christ's, by the spiritual echo that our souls make to that report which Christ makes to our souls, whether in promises or in instructions.
让这成为我们是否属于基督的试验，通过我们的灵魂对基督对我们灵魂的报告所产生的精神回响，无论是在应许中还是在教导中。

Use 1. See hence likewise the nature of faith, for these are the words of faith as well as of love. Faith hath two branches, it doth give as well as take. Faith receives Christ, and says, Christ is mine; and the same faith saith, I am Christ's again. Indeed, our souls are empty; so that the main work of faith is to be an empty hand, mendica manus (as Luther calls it); a beggar's hand to receive. But when it hath received it gives back again, both ourselves and all that we can do. The churches of Macedonia 'gave themselves,' and then 'they gave their goods,' 2 Cor. 8:5. Where faith is, there will be a giving of ourselves and our goods; and, by a proportion, our strength, wits, and all back again. This discovers a great deal of empty false faith in the world; for undoubtedly if it were true faith there would be a yielding back again.
使用 1. 从这里也可以看出信仰的本质，因为这些话语既是关于信仰，也是关于爱的。信仰有两个方面，它既给予又接受。信仰接受基督，并说基督是我的；同样的信仰也说，我是基督的。事实上，我们的灵魂是空虚的；所以信仰的主要工作就是成为一只空虚的手，像乞丐一样伸出手来接受（正如路德所说的）。“马其顿的众教会‘把自己献给主’，然后‘把他们的财物献上去’”（哥林多后书 8:5）。信仰存在的地方，我们会把自己和我们的财物献上去；按比例来说，我们的力量、智慧和一切也都会归还。这揭示了世界上很多虚假的信仰；毫无疑问，如果是真正的信仰，就会有相应的回报。

Use 2. And again, these words discover the mutual coherence of justification and sanctification, and the dependence one upon another. 'I am my beloved's, and my beloved is mine.' Christ is mine; his righteousness is mine for my justification; I am clothed with Christ as it is, 'The spouse there is clothed with the sun,' Rev. 12:1, with the beams of Christ. But is that all? No. 'I am my beloved's;' I am Christ's. There is a return of faith in sanctification. The same Spirit that witnesseth Christ is ours, it sanctifies and alters our disposition, that we can say, I am Christ's. It serves to instruct us therefore in the necessary connection of these two, justification and sanctification, against the idle slander of papists, that sinfully traduce that doctrine, as if we were Solifideans (v), as if we severed justification from sanctification. No. We hold here that whensoever Christ is ours, there is a spirit of sanctification in us, to yield all to Christ, though this resignation be not presently perfect.
使用 2。再次，这些话揭示了辩解和成圣的相互一致性，以及彼此的依赖关系。“我是我所爱的，我所爱的是我的。”基督是我的；他的义是我的，用于我的辩解；我被基督所包裹，就像“新妇身穿太阳”（启示录 12:1）一样，用基督的光辉。但是，仅此而已吗？不。我是我所爱的；我是基督的。信仰在成圣中有一个回归。那个见证基督的同一圣灵是我们的，它使我们成圣并改变我们的性情，使我们能够说：“我是基督的。”因此，它有助于教导我们这两者之间的必要联系，即辩解和成圣，反对天主教徒的恶意诽谤，他们错误地诋毁这个教义，好像我们是唯信义者，好像我们将辩解与成圣分离开来。不。我们在这里坚持，只要基督是我们的，我们内心就有一个成圣的灵，愿意将一切都归于基督，尽管这种归降并不立即完美。

Use 3. This likewise helps us, by way of direction, to understand the covenant of grace, and the seals of the covenant, what they enforce and comprise; not only what God will do to us, but the duty we are to do to him again, though we do it in his strength. A covenant holds not on one side, but on both. Christ is mine, and I am Christ's again. 'I will be their God,' but they must have grace 'to be my people,' Lev. 26:12; and then the covenant is made up. The covenant of grace is so called, because God is so gracious as to enable us to perform our own part.
使用第三点。同样，这也帮助我们理解恩典的约定和约定的印章，它们强调和包含的内容；不仅是上帝对我们的所作所为，也是我们对他的所作所为，尽管我们是在他的力量中行动。一个约定不仅仅是单方面的。基督是我的，我也是基督的。'我要作他们的神'，但他们必须有恩典'作我的子民'，利未记 26:12；然后约定就完成了。恩典的约定之所以被称为恩典的约定，是因为上帝如此慈爱，使我们能够履行我们自己的部分。

And so in the seals of the covenant in baptism. God doth not only bind himself to do thus and thus to us, but binds us also to do back again to him. So in the communion, we promise to lead a new life, renewing our covenant; and therefore we must not think that all is well (when we have received our Maker), though we continue in a scandalous, fruitless course of life. No. There is a promise in the sacrament (the seal of the covenant of grace), to yield up ourselves to God, to return to Christ again with our duty. Then we come as we should do when we come thus disposed. This for direction, 'My beloved is mine, and I am my beloved's.'
因此，在洗礼的盟约印章中也是如此。上帝不仅约束自己对我们这样做，还约束我们对他做同样的回报。所以在圣餐中，我们承诺要过上新的生活，更新我们的盟约；因此，我们不能认为一切都好了（当我们接受了我们的造物主），尽管我们继续过着丑闻的、无果的生活。不，圣礼中有一个承诺（恩典的盟约的印章），要将自己献给上帝，再次履行我们的责任回到基督那里。那么，当我们有这样的心态来的时候，我们就是应该这样来的。这是为了指导，“我所爱的是我的，我也是我所爱的。”

Use 4. To proceed to make an use of comfort to poor, doubting Christians. 'I am my beloved's,' is the voice of the whole church, that all ranks of Christians, if they be true, may without presumption take up. I have not so much faith, so much love, so much grace, so much patience as another, saith a poor Christian; therefore I am none of Christ's. But we must know that Christ hath in his church of all ranks, and they are all his spouse, one as well as another, there is no exception. There is a little spirit of emulation, and a spice of envy, in Christians that are weaker. If they have not all that great measure of grace which they see in others, they fear they have none at all; as if there were no babes in Christ's school as well as men and grown persons.
使用 4. 继续为贫困、怀疑的基督徒提供安慰。‘我是我所爱的’是整个教会的声音，所有真实的基督徒都可以毫不自负地接受。一个贫穷的基督徒说：“我没有那么多信心、那么多爱、那么多恩典、那么多耐心，所以我不是基督的。”但我们必须知道，基督在他的教会中有各种等级的人，他们都是他的配偶，没有例外。在较弱的基督徒中存在一点竞争心和嫉妒心。如果他们没有在别人身上看到那么大的恩典，他们就害怕自己根本没有恩典；好像在基督的学校里没有婴儿，只有成年人和长大的人一样。

Then again, we see here the nature of faith in the whole church. It is the same that is in every particular, and the same in every particular as it is in the whole church. The whole church saith, 'I am my beloved's, and my beloved is mine.' I appropriate him. There is a spirit of appropriation in the whole, and there is so in each particular. Every Christian may say with Paul, 'I live by faith in the Son of God, that hath loved me, and gave himself for me,' Gal. 2:20; and with Thomas, 'My God, and my Lord,' John 20:28.
再说一遍，我们在这里看到了整个教会对信仰的本质。它与每个个体相同，也与整个教会相同。整个教会说：“我是我所爱的，我所爱的是我的。”我将他归为己有。整个教会中有一种占有的精神，每个个体也有。每个基督徒都可以像保罗一样说：“我靠着神的儿子耶稣活着，他爱我，并为我舍己。”（加拉太书 2:20）；也可以像托马斯一样说：“我的神，我的主！”（约翰福音 20:28）

The ground hereof is, because they are all one in Christ, and there is one and the same Spirit in the whole church and every particular Christian, as in pipes, though of different sounds, yet there is the same breath in them. So Christians may have different sounds, from the greater or lesser strength of grace that is in the one and in the other, but all comes from the same breath, the same Spirit. The Spirit in the bride saith Come, Rev. 22:17, the whole church saith it, and every particular Christian must say it; because, as the body is acted by one spirit, and makes but one natural body, though consisting of many parts weaker and stronger, so should there be a harmony in this mystical body acted by that one Spirit of Christ, who so regards all, as if there were but one, and regards every one so, as he doth not forget the whole. Sic omnibus attentus ut non detentus, &c. Christ so attends to all, that he is not detained from any particular, and he so attends every particular, that he is not restrained from all. There is the same love to all as to one, and to every one, as if there were no other. He so loves each one, that every Christian may say as well as the whole church, Christ is mine, and I am Christ's.
其原因在于他们在基督里都是一体的，整个教会和每个基督徒都有同一个圣灵，就像管子里虽然发出不同的声音，但其中有同样的气息。因此，基督徒可能因为恩典的强弱而发出不同的声音，但这一切都来自同一个气息，同一个圣灵。新妇的灵说：“来吧”（启示录 22:17），整个教会都这样说，每个基督徒都必须这样说；因为，正如身体由一个灵所驱动，形成一个自然的身体，尽管由许多部分组成，有弱有强，所以这个神秘的身体应该有一个和谐，由基督的那一个圣灵所驱动，他如此关注每个人，好像只有一个人，又如此关注每个人，以至于不会忘记整个教会。基督如此关注每个人，以至于不会被任何一个人所拘留，他如此关注每个人，以至于不会被所有人所限制。他对每个人的爱与对每个人的爱一样，好像没有其他人一样。 他如此热爱每一个人，以至于每个基督徒都可以像整个教会一样说，基督是我的，我是基督的。

In those things that we call homogeneal, there is the same nature in each quantity as in the whole, as there is the same nature in one drop of water as in the whole ocean, all is water; and the same respect of a spark, and of all the element of fire. So Christ bears the same respect to the church as to every particular, and to every particular as to the church.
在我们所称之为同质的事物中，每个数量中都有与整体相同的性质，就像一滴水与整个海洋中的水一样，都是水；火花与火的所有元素也是如此。因此，基督对教会和每个个体都有同样的尊重，对每个个体和教会也是如此。

Use 5. To come to make an use of direction, how to come to be able to say this, 'I am my beloved's, and my beloved is mine.' For answer hereto, take notice in the first place, from the dependence. Christ must be first ours, before we can give ourselves to him.
使用 5. 为了能够正确使用方向，如何能够说出这句话，“我是我所爱的，我的所爱是我的。”为了回答这个问题，首先要注意依赖关系。在我们能够将自己奉献给基督之前，基督必须首先属于我们。

(1.) Therefore, we must dwell on the consideration of Christ's love. This must direct and lead our method in this thing. Would we have our hearts to love Christ, to trust in him, and to embrace him, why then think what he is to us. Begin there; nay, and what we are: weak, and in our apprehension, lost. Then go to consider his love, his constant love to his church and children. 'Whom he loves, he loves to the end,' John 13:1. We must warm our souls with the consideration of the love of God in him to us, and this will stir up our faith to him back again. For we are more safe in that he is ours, Gal. 4:9, Philip. 3:12, than that we give ourselves to him. We are more safe in his comprehending of us, than in our clasping and holding of him. As we say of the mother and the child, both hold, but the safety of the child is that the mother holds him. If Christ once give himself to us, he will make good his own part alway. Our safety is more on his side than on ours. If ever we have felt the love of Christ, we may comfort ourselves with the constancy and perpetuity thereof. Though, perhaps, we find not our affections warmed to him at all times, nor alike, yet the strength of a Christian's comfort lies in this, that first, 'Christ is mine,' and then, in the second place, that 'I am his.' Now, I say, that we may be able to maintain this blessed tradition of giving ourselves to Christ,
因此，我们必须深思基督的爱。这必须指导和引导我们在这件事上的方法。如果我们想要我们的心去爱基督，相信他，并拥抱他，那么就要考虑他对我们的意义。从那里开始；不仅如此，还要考虑我们自己：软弱，迷失在我们的理解中。然后去考虑他的爱，他对教会和子民的持续的爱。约翰福音 13:1 说：“他所爱的人，他爱到底。”我们必须用上帝在基督里对我们的爱来温暖我们的灵魂，这将再次激发我们对他的信心。因为我们在他是我们的时候更加安全，加拉太书 4:9，腓立比书 3:12，而不是我们将自己献给他。我们在他的理解中比我们紧紧抓住他更加安全。就像我们所说的母亲和孩子，两者都抓住，但孩子的安全是母亲抓住他。如果基督一旦把自己给我们，他将始终履行自己的部分。我们的安全更多地取决于他的一方而不是我们的一方。如果我们曾经感受过基督的爱，我们可以安慰自己，因为它是持久不变的。 尽管我们可能并非始终都对他充满热情，也不是一样，但基督徒的安慰之处在于，首先，“基督是我的”，其次，“我是他的”。现在，我说，我们可以继续保持这个祝福的传统，将自己奉献给基督

(2.) Let us dwell on the consideration of his love to us, and of the necessity that we have of him; how miserable we are without him, poor, beggarly, in bondage to the devil. Therefore we must have him to recover us out of debt, and to enrich us. For Christ's love carries him forth, not only to pay all our debts for us, but to enrich us; and it is a protecting, preserving love, till he brings us to heaven, his own place, where we shall ever be with him. The consideration of these things will warm our hearts, and for this purpose serves the ministry.
（2）让我们思考他对我们的爱以及我们对他的必要性；没有他，我们是多么的可怜、贫穷、乞丐般的，被魔鬼束缚。因此，我们必须拥有他来解救我们的债务，并使我们富有。因为基督的爱不仅使他为我们偿还所有债务，还使我们富有；这是一种保护、保存的爱，直到他带领我们到天堂，他自己的地方，在那里我们将永远与他同在。思考这些事情将温暖我们的心灵，为此事，事奉的目的就是服务。

(3.) We should therefore, in the next place, attend upon the word, for this very end. Wherefore serves the ministry? Among many others, this is one main end—'to lay open the unsearchable riches of Christ.' Therein you have something of Christ unfolded, of his natures, offices, and benefits we have by him,—redemption, and freedom, and a right to all things in him, the excellencies of another world. Therefore attend upon the means of salvation, that we may know what riches we have in him. This will keep our affections close to Christ, so as to say, 'I am his.'
（3）因此，我们接下来应该专注于神的话语，为了这个目的。为什么要有事奉的职分？除了其他许多目的外，这是其中一个主要目的——“揭示基督那难以测度的丰富”。在其中，你会发现有关基督的一些内容，包括他的本质、职责和我们通过他所拥有的好处——救赎、自由以及在他里面拥有一切的权利，还有另一个世界的美好。因此，要专注于得救的途径，这样我们才能知道我们在他里面拥有的财富。这将使我们的情感紧密地与基督联系在一起，以至于能够说：“我是他的。”

(4.) And labour we also every day more and more to bring all our love to him. We see in burning-glasses, where the beams of the sun meet in one, how forcible they are, because there is an union of the beams in a little point. Let it be our labour that all the beams of our love may meet in Christ, that he may be as the church saith, our beloved. 'My beloved is mine, and I am my beloved's,' saith she, as if the church had no love out of Christ. And is it love lost? No; but as Christ is the church's beloved, so the church is Christ's love again, as we see in this book oft, 'My love, my dove.' As all streams meet in the great ocean, so let all our loves meet in Christ. We may love other things, and we should do so, but no otherwise than as they convey love to us from Christ, and may be means of drawing up our affections unto Christ. We may love our friends, and we ought to do so, and other blessings of God; but how? No otherwise than as tokens of his love to us. We love a thing that our friends send to us. O, but it is as it doth convey his affection to us. So must we love all things, as they come from God's love to us in Christ.
（4）我们每天都更加努力地努力，将我们所有的爱都带给他。我们在凸透镜中看到，太阳的光束汇聚在一起时，它们是多么有力量，因为光束在一个小点上汇聚在一起。让我们努力使我们所有的爱都汇聚在基督身上，正如教会所说的，他是我们心爱的人。“我的心上人是我的，我也是他的，”教会这样说，好像教会没有对基督以外的爱。难道爱就会消失吗？不，正如基督是教会心爱的人，教会也是基督的爱，正如我们在这本书中经常看到的，“我的爱，我的鸽子。”正如所有的河流汇入大海一样，让我们所有的爱都汇聚在基督身上。我们可以爱其他事物，我们也应该这样做，但是不要超过从基督那里传递给我们的爱，并成为引导我们的感情升华到基督的手段。我们可以爱我们的朋友，我们也应该这样做，还有上帝的其他祝福；但是怎么爱呢？只能是作为他对我们的爱的象征。我们爱我们朋友送给我们的东西。哦，但是它是因为它传达了他对我们的感情。所以我们必须爱所有的事物，因为它们来自上帝在基督里对我们的爱。

And, indeed, whatsoever we have is a love-token, even our very afflictions themselves. 'Whom I love, I rebuke and chastise,' Heb. 12:6.
实际上，无论我们拥有什么，都是一种爱的象征，即使是我们的苦难本身。'我所爱的，我必责备、惩治'，来 12:6。

(5.) Again, that we may inflame our hearts with the love of Christ, as we are exhorted by Jude, 21, let us consider the vanity of all things that entice us from Christ, and labour every day more and more to draw our affections from them, as we are exhorted—'Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house: so shall the king greatly desire thy beauty,' Ps. 45:10. So, if we will have Christ to delight in us, that we may say we are his, let us labour to sequester our affections more and more from all earthly things, that we may not have such hearts, as St James speaketh of, adulterous hearts. 'O ye adulterers and adulteresses! know ye not that the love of the world is enmity with God?' James 4:4.
（5）再次，正如犹大书 21 节所劝告我们的那样，为了让我们的心燃烧起对基督的爱，让我们考虑一下那些引诱我们远离基督的一切虚幻之物，并且每天都更加努力地将我们的感情从中抽离出来，正如诗篇 45:10 所劝告的那样：“女子啊，你要侧耳听，忘记你的民和你父的家，王就羡慕你的美貌。”所以，如果我们想要基督喜悦我们，以便我们能够说我们是他的，让我们努力将我们的感情越来越远离一切世俗之物，这样我们就不会有雅各的话中所说的那样，那些淫乱的心。“淫乱的人哪，你们岂不知与世界为友就是与神为敌吗？”雅各书 4:4。

Indeed there is reason for this exhortation; for all earthly things, they are all vain and empty things. There is an emptiness in whatsoever is in the world, save Christ. Therefore we should not set our affections too much upon them. A man cannot be wise in loving anything but Christ, and what he loves for Christ. Therefore let us follow that counsel, to draw ourselves from our former company, acquaintance, pleasures, delights, and vanities. We cannot bestow our love and our affections better than upon Christ. It is a happiness that we have such affections, as joy, delight, and love, planted in us by God; and what a happiness is it, that we should have such an excellent object to fill those affections, yea, to transcend and more than satisfy them! Therefore the apostle wisheth that they might know all the dimensions of God's love in Christ. There is a 'height, breadth, length, and depth of the love of God,' Eph. 3:18.
确实，这个劝告是有原因的；因为世间的一切都是虚空和空洞的。除了基督，世上的一切都是空虚的。因此，我们不应该过分依恋这些东西。一个人只有在爱基督和为基督而爱的事物上才能变得聪明。因此，让我们遵循这个建议，远离我们以前的伙伴、熟人、快乐、喜悦和虚荣。我们不能把我们的爱和感情投入到比基督更好的地方。我们拥有这样的感情，如喜悦、快乐和爱，是上帝在我们心中种下的幸福；而我们拥有这样一个卓越的对象来填满这些感情，甚至超越并满足它们，这是多么幸福啊！因此，使徒希望他们能够认识基督里上帝的爱的各个方面。在以弗所书 3:18 中，有上帝的爱的“高度、宽度、长度和深度”。

And let us think of the dimensions, the height, breadth, and depth of our misery out of Christ. The more excellent our natures are, the more miserable they are if not changed; for look what degree of excellency we have, if it be not advanced in Christ, we have so much misery being out of him. Therefore let us labour to see this, as to value our being in him, so to be able, upon good grounds, to say, 'I am my beloved's, and my beloved is mine.'
让我们思考一下，基督之外的我们的痛苦的维度，高度、宽度和深度。我们的本性越优越，如果没有改变，我们就越痛苦；因为无论我们有多么卓越的程度，如果没有在基督里得到提升，我们离他越远，我们就有越多的痛苦。因此，让我们努力去看清这一点，既要珍视我们在基督里的存在，又要有充分的理由说：“我是我所爱的，我所爱的是我的。”

(6.) Again, let us labour to walk in the light of a sanctified knowledge to be attained by the gospel, for as it is, 'the end of all our preaching is to assure Christ to the soul,' 1 John 5:13, that we may be able to say without deceiving our own souls, 'I am my beloved's, and my beloved is mine.' All preaching, I say, is for this end. The terror of the law and the discovery of corruption is to drive us out of ourselves to him; and then to provoke us to grow up into him more and more. Therefore saith John, 'All our preaching is that we may have fellowship with the Father and the Son, and they with us,' 1 John 1:7. And what doth he make an evidence of that fellowship? 'walking in the light, as he is light,' or else we are liars. He is bold in plain terms to give us the lie, to say we are Christ's, and have communion with the Father and the Son, when yet we walk in darkness. In sins against conscience, in wilful ignorance, the darkness of an evil life, we have no communion with Christ. Therefore if we will have communion with him, let us walk in the light, and labour to be lightsome in our understandings, to have a great deal of knowledge, and then to walk answerable to that light and revelation that we have. Those that live in sins against conscience, and are friends to the darkness of ignorance, of an evil life, Oh they never think of the fellowship with Christ and with God! These things are mere riddles to them; they have no hope of them, or if any, their hope is in vain. They bar themselves of ever having comfortable communion with Christ here; much less shall they enjoy him hereafter in heaven.
（6）再次，让我们努力在福音所能获得的成圣知识的光中行走，因为正如所说，“我们所传讲的一切的目的，就是要使灵魂确信基督。”（约翰一书 5:13），这样我们才能毫不欺骗自己地说：“我是我所爱的，我所爱的是我的。”我再次说，所有的传讲都是为了这个目的。律法的威吓和罪恶的揭示是为了将我们从自己驱逐到基督那里，然后激励我们越来越多地长大成为他的样式。因此，约翰说：“我们所传讲的一切，是为了使我们与父和子有交通，他们也与我们有交通。”（约翰一书 1:7）。他如何证明这种交通呢？“行在光明中，如同他在光明中一样”，否则我们就是说谎者。他大胆地明确告诉我们，当我们行走在黑暗中时，说我们是基督的，与父和子有交通，是在撒谎。在违背良心的罪恶中，在故意的无知中，在邪恶生活的黑暗中，我们与基督没有交通。 因此，如果我们要与他有交流，让我们在光中行走，并努力使我们的理解变得明亮，拥有很多知识，然后按照我们所拥有的光明和启示的方式行走。那些活在违背良心的罪恶中，友善无知的黑暗，邪恶生活的人，哦，他们从不考虑与基督和上帝的交流！对他们来说，这些事情只是谜语；他们对此没有希望，或者如果有的话，他们的希望是徒劳的。他们自己阻止了与基督在这里有舒适的交流；更不用说他们将来在天堂里享受他了。

Therefore labour every day more and more to grow rich in knowledge, to get light, and to walk in that light; to which end pray with the holy apostle, 'That you may have the Spirit of revelation,' Eph. 1:17, that excellent Spirit of God, to reveal the things of God, that we may have the light discovered to us.
因此，每天都要努力追求知识的积累，获取光明，并在这光明中行走；为此，与圣使徒一同祈祷：“愿你们得着启示的灵”，以弗所书 1:17，那位上帝的卓越灵，揭示上帝的事物，使我们能够看到光明。

What a world of comfort hath a Christian that hath light in him and walks in that light, above another man. Whether he live or die, the light brings him into fellowship with the Father of lights. He that hath this light knows his condition and his way, and whither he goeth. When he dieth he knows in what condition he dieth, and upon what grounds. The very light of nature is comfortable, much more that of grace. Therefore labour to grow daily more and more in the knowledge and obedience of the light.
一个拥有内在光明并在这光明中行走的基督徒，享受着无尽的安慰。无论他生或死，这光明将他带入与光之父的交通。拥有这光明的人了解自己的状况和前行的道路。当他死去时，他知道自己死去的状况和依据。自然的光明已经令人感到舒适，而恩典的光明更加如此。因此，努力日益增长地认识和顺从这光明。

All professors of the gospel are either such as are not Christ's, or such as are his. For such as are not yet, that you may be provoked to draw to fellowship with Christ, do but consider you are as branches cut off, that will wither and die, and be cast into the fire, unless you be grafted into the living stock, Christ. You are as naked persons in a storm, not clothed with anything to stand against the storm of God's wrath. Let this force you to get into Christ.
福音的所有教授要么不属于基督，要么属于基督。对于那些尚未属于基督的人，你们应该被激励去与基督交往，只需考虑你们就像被剪下的枝条，将会枯萎死亡，并被投入火中，除非你们嫁接到活的树干基督上。你们就像暴风雨中的赤身裸体之人，没有任何东西可以抵挡上帝愤怒的风暴。让这驱使你们进入基督。

Use 6. And next for encouragement consider, Christ offereth himself to all in the gospel; and that is the end of the ministry, to bring Christ and our souls together, to make a spiritual marriage, to lay open his riches and to draw you to him, 1 John 1:9. If you confess your sins, he will forgive them, and you shall have mercy, 'He relieves those that are wearied and heavy laden,' Mat. 11:28, and bids those come to him that are thirsty, Isa. 55:1. Christ came to seek and to save that which was lost. Christ offers himself in mercy to the worst soul.
使用 6。接下来，为了鼓励考虑，基督在福音中向所有人提供自己；这就是事奉的目的，将基督与我们的灵魂联系在一起，进行一场属灵的婚姻，揭示他的丰富并吸引你来到他面前，约翰一书 1:9。如果你承认自己的罪，他会赦免你们，并给予怜悯，“他使疲倦和负重的人得安息”，马太福音 11:28，并邀请那些口渴的人来到他这里，以赛亚书 55:1。基督来是为了寻找和拯救那些迷失的人。基督怜悯地向最坏的灵魂提供自己。

Therefore if there be any that have lived in evil courses, in former times, consider that upon repentance all shall be forgotten, and as a mist scattered away and cast into the bottom of the sea. Christ offers himself to you. These are the times, this is the hour of grace. Now the water is stirring for you to enter; do but entertain Christ, and desire that he may be yours to rule you and guide you, and all will be well for the time to come.
因此，如果有人过去生活在邪恶的道路上，请考虑到悔改后一切都将被遗忘，就像雾气散去并被抛入海底一样。基督向你提供自己。现在是恩典的时刻。现在的水正在激荡，等待你的进入；只要接纳基督，并渴望他成为你的主宰和引导，未来的一切都会好起来。

Obj. Do not object, I am a loathsome creature, full of rebellions.
请不要反对，我是一个令人厌恶的生物，充满了叛逆。

Ans. Christ doth not match with you, because you are good, but to make you good. Christ takes you not with any dowry. All that he requires is to confess your beggary and to come with emptiness. He takes us not because we are clean, but because he will purge us. He takes us in our blood when he first takes us, Ezek. 16:9. Let none despair either for want of worth or of strength, Eph. 5:27. Christ seeth that for strength we are dead, and for worth we are enemies; but he gives us both spiritual strength and worth, takes us near to himself and enricheth us. Let none therefore be discouraged. It is our office, thus to lay open and offer the riches of Christ. If you will not come in, but love your sinful courses more than Christ, then you perish in your blood, and we free our hands, and may free our souls from the guilt thereof. Therefore as you love your own souls, come in at length and stand out no longer.
基督与你不相配，因为你是善良的，而是为了使你变得善良。基督不要你带着任何嫁妆。他所要求的只是承认你的贫穷，并带着空虚来。他接纳我们不是因为我们干净，而是因为他要净化我们。他在最初接纳我们时，接纳我们的是我们的血，以西结书 16:9。不要因为缺乏价值或力量而绝望，以弗所书 5:27。基督看到我们在力量上已经死了，在价值上我们是敌人；但他给了我们属灵的力量和价值，接近我们并使我们富足。因此，不要灰心。我们的职责是展示和提供基督的丰富。如果你不愿意进来，而是更爱你的罪恶行径胜过基督，那么你将在自己的血中灭亡，我们将解脱自己的手，也可以从其中解脱我们的灵魂的罪恶。所以，你要爱惜自己的灵魂，最终进来，不再站在外面。

And for those that have in some measure given themselves up to Christ, and can say, 'He is mine and I am his,' let them go on with comfort, and never be discouraged for the infirmities that hang about them. For one part of Christ's office is to purge his church by his Spirit more and more; not to cast her away for her infirmities, 'but to wash and cleanse it more and more till it be a glorious spouse like himself,' Eph. 5:27. For if the husband will, by the bond of nature, bear with the infirmities of the wife, as the weaker vessel, doth not Christ bind himself by that which he accounts us bound? Is there more love and mercy, and pity in us to those that we take near us, than there is in Christ to us? What a most blasphemous thought were this to conceive so! Only let us take heed of being in league with sin; for we cannot give our souls to Christ, and to sinful courses too. Christ will allow of no bigamy or double marriage. Where he hath anything to do, we must have single hearts, resolving, though I fall, yet I purpose to please Christ, and to go on in a good conversation; and if our hearts tell us so, daily infirmities ought not to discourage us. We have helps enough for these. First, Christ bids us ask forgiveness; and then we have the mercy of Christ to bear with weaker vessels. Then his advocation.* He is now in heaven to plead for us. If we were perfect, we needed not that office, 1 John 2:2. Let none be discouraged therefore; but let us labour more and more that we may be able to comprehend in some measure the love of Christ, so will all duties come off sweetly and easily; and then we shall be enabled to suffer all things, not only willingly, but cheerfully, and rejoice in them. Love is of the nature of fire, which as it severeth and consumeth all that is opposite, all dross and dregs, and dissolves coldness, so it quickens and makes active and lively. It hath a kind of constraining force, a sweet violence. As the apostle saith, 'the love of Christ constraineth,' 2 Cor. 5:14.
对于那些在某种程度上完全奉献给基督并能说“他是我的，我是他的”的人，让他们安心前行，不要因困扰着他们的软弱而气馁。因为基督的职责之一就是通过他的圣灵不断净化他的教会，而不是因为她的软弱而抛弃她，“而是要用水藉着道把她洗净，成为圣洁，没有瑕疵的教会，”以弗所书 5:27。因为如果丈夫愿意按照天性的约束容忍妻子的软弱，作为较弱的器皿，难道基督不会按照他认为我们被约束的方式约束自己吗？我们对那些与我们亲近的人有更多的爱、怜悯和同情，难道基督对我们没有吗？这是多么亵渎的想法啊！只要我们小心不与罪恶结盟；因为我们不能将我们的灵魂献给基督，同时又追求罪恶的道路。基督不允许重婚或双重婚姻。在他有事要做的地方，我们必须有单一的心，决心说，即使我跌倒，我仍然打算取悦基督，过上善良的生活；如果我们的心告诉我们如此，日常的软弱不应该使我们气馁。我们有足够的帮助来应对这些。 首先，基督要求我们寻求宽恕；然后我们有基督的怜悯来容忍软弱的器皿。然后是他的辩护。他现在在天上为我们辩护。如果我们是完美的，就不需要这个职责，约翰一书 2:2。因此，不要让任何人感到泄气；相反，让我们更加努力，以便能够在某种程度上理解基督的爱，这样所有的职责都会变得甜蜜和容易；然后我们将能够忍受一切，不仅心甘情愿，而且愉快地为之欢欣鼓舞。爱是火的性质，它像火一样分离和消耗所有相反的东西，所有的杂质和渣滓，并溶解冷漠，使之活跃和生动。它具有一种约束力，一种甜蜜的暴力。正如使徒所说，“基督的爱催逼着我们”，哥林多后书 5:14。

Let a man that loves the Lord Jesus Christ in sincerity, be called to part with his life, he will yield it as a sacrifice with comfort. Come what will, all is welcome, when we are inflamed with the love of Christ; and the more we suffer, the more we find his love. For he reserves the manifestation of his love most for times of suffering; and the more we find the manifestation of his love, the more we love him back again, and rejoice in suffering for him that we love so. Whether they be duties of obedience, active or passive, doing or suffering, all comes off with abundance of cheerfulness and ease, where the love of Christ is, that the soul can say, 'I am my beloved's, and my beloved is mine.' Nothing in the world is able to make such a soul miserable. It follows.
一个真诚爱主耶稣基督的人，即使被要求舍弃生命，他也会欣然将其作为牺牲。无论发生什么，当我们被基督的爱所激发时，一切都是受欢迎的；我们受苦越多，就越能感受到他的爱。因为他将他的爱最多地保留在受苦的时刻；我们越能感受到他的爱，就越能回报他的爱，并为我们所爱的他而喜乐地忍受苦难。无论是顺服的责任，主动的还是被动的，行动还是受苦，只要有基督的爱存在，一切都会充满愉快和轻松，灵魂可以说：“我是我所爱的，我所爱的是我的。”世界上没有什么能使这样的灵魂感到痛苦。接下来是。

'He feedeth among the lilies. The church here shews where Christ feeds.
他在百合花中觅食。这里的教堂显示了基督觅食的地方。

Quest. But the question is, Whether it be the feeding of the church and people that is meant, or whether he feeds himself?
问题。但问题是，这是指教会和人民的供养，还是指他自己的供养？

Ans. For answer, he both feeds his church among the lilies, and delights himself to be there. The one follows the other. Especially it is meant of the church. Those that are his, he feeds them among the lilies. How?
答案是，他既在百合花中喂养他的教堂，又喜欢在那里。一个跟随另一个。特别是指教堂。他的人，他在百合花中喂养他们。怎么喂养？

Lilies are such kind of flowers as require a great deal of nourishment, and grow best in valleys and fat ground. Therefore when she saith, 'He feeds among the lilies,' the meaning is, he feeds his church and people in fat pastures, as sheep in such grounds as are sweet and fruitful. Such are his holy word and the communion of saints. These are especially the pastures wherein he feeds his church. The holy truths of God are the food of the soul, whereby it is cherished and nourished up to life everlasting. This whole book is a kind of pastoral (to understand the word a little better), a 'song of a beloved' concerning a beloved. Therefore Christ in many places of this book, he takes upon him the term and carriage, as it were, of a loving shepherd, who labours to find out for his sheep the fattest, fruitfulest, best, and sweetest pastures, that they may grow up as calves of the stall, as it is Malachi 4:2, that they may grow and be well liking.
百合花是一种需要大量营养的花，最适合生长在山谷和肥沃的土地上。因此，当她说“他在百合花中喂养”时，意思是他在肥沃的牧场中喂养他的教会和信徒，就像羊在甜美和富饶的土地上一样。这些都是他圣洁的话语和圣徒的交通。这些尤其是他喂养教会的牧场。上帝的圣洁真理是灵魂的食物，通过它灵魂得到滋养，直到永生。整本书都是一种牧歌（为了更好地理解这个词），是关于一位心爱的人的歌曲。因此，基督在这本书的许多地方，他承担了一个充满爱心的牧羊人的角色，努力为他的羊找到最肥美、最富饶、最好、最甜美的牧场，使他们能够像圈中的小牛一样成长，正如玛拉基书 4:2 所说，使他们能够成长并且健康。

You have, to give light to this place, a phrase somewhat like this, where he follows the point more at large, Cant. 1:7. The church there prays to Christ, 'Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flocks to rest at noon.' Those that are coming up in the church desire to know with whom they may join, and what truths they may embrace. 'Tell me where thou feedest, and where thou makest thy flock to rest at noon:' that is, in the greatest heat and storm of persecution, as at noon-day the sun is hottest. 'For why should I be as one that turns aside by the flocks of thy companions?' that is, by those that are not true friends, that are false shepherds; why should I be drawn away by them? I desire to feed where thou feedest among thy sheep. Why should I be as one that turns aside by the flocks of those that are emulators to thee? as antichrist is to Christ. Thus the church puts forth to Christ, whereunto Christ replies, verse 8. 'If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flocks, and feed thy kids beside the shepherds' tents:' that is, if thou know not, go thy way forth, get thee out of thyself, out of the world, out of thy former course, put thyself forward, stay not complaining, go on, put thyself to endeavour, go thy way forth. Whither? 'In the footsteps of the flocks.' See the steps of Christians in the best times of the church in former times. Tread in the steps of those that lived in the best ages of the church. 'Feed thy kids,' thy Christians, 'beside the shepherds' tents,' the best shepherds. Mark where the apostles and prophets fed their sheep; there feed thou. And mark the footsteps of the flock that have lived in the best times; for of all times since the apostles and prophets, we must follow those virgin best times. All churches are so far true churches, as they have consanguinity with the primitive apostolical and prophetical churches.
你在这个地方照亮了一句话，有点像这样，他更详细地跟随这一点，雅歌 1:7。教会在那里向基督祈祷，“告诉我，我心所爱的，你在哪里牧放羊群，在哪里让它们在正午休息。”那些正在教会中成长的人渴望知道他们可以加入谁，可以接受哪些真理。“告诉我你在哪里牧放羊群，在哪里让它们在正午休息。”也就是说，在迫害的最热烈和风暴的时候，正如正午时太阳最热。 “为什么我要像偏离你同伴的羊群一样？”也就是说，为什么我要被那些不是真正朋友的人，那些虚假的牧羊人引开？我渴望在你的羊群中与你一起牧放。为什么我要像偏离那些对你嫉妒的羊群一样？正如敌基督对基督一样。因此，教会向基督提出问题，基督回答说，第 8 节。 如果你不知道，哦，你在众女子中最美丽的，沿着羊群的脚步走，靠近牧羊人的帐篷旁喂养你的小羊羔。也就是说，如果你不知道，走出去，离开你自己，离开这个世界，离开你以前的路线，让自己前进，不要抱怨，继续前进，努力奋斗，走出去。去哪里？“沿着羊群的脚步。”看看基督教徒在教会的最好时期的脚步。踏着那些生活在教会最好时代的人的脚步。喂养你的小羊羔，你的基督徒，靠近最好的牧羊人的帐篷。注意使徒和先知喂养他们的羊的地方；在那里喂养你。并且注意那些生活在最好时期的羊群的脚步；因为自使徒和先知以来，我们必须追随那些处女最好的时期。只要与原始的使徒和先知教会有血缘关系，所有的教会都是真正的教会。

Therefore, 'we are now to go out by the footsteps of the flock.' Mark the footsteps of former Christians, Abraham, Moses, and David; and in Christ's time, of John, Peter, and the rest. Blessed saints! walk as they walked, go their way, and 'feed yourselves by the shepherds' tents.' Mark the shepherds where they have their tents! So these words have reference to the prophetical, especially to the evangelical times, whereunto we must conform ourselves; for the latter times are apostate times. After a certain season the church kept not her purity; which the Scriptures foretold directly, that we should not take scandal at it. The church did fall to a kind of admiration of antichrist, and embraced doctrines of devils, 1 Tim. 4:1. Therefore now we must not follow these companies that lead into by-paths, contrary to the apostolical ways, but see wherein our church agrees with the apostolical churches and truth, and embrace no truth for the food of our souls, but that we find in the gospel. For antichrist feeds his flocks with wind, and with poison, and with empty things. For what hath been the food in popery? Sweet and goodly titles; as if they, poor souls, had the best pastors in the world, whenas they administer to them nothing but that which will be the bane of their souls, full of poison and fraud. This is spoken to unfold that place which gives light to this, spoken of the pastoral care of Christ, 'he feeds his flock among the lilies,' plentifully and sweetly. From hence may be briefly observed, first,
因此，'我们现在要跟随群羊的脚步出去。'留意前基督徒的脚步，亚伯拉罕、摩西和大卫；还有在基督时代的约翰、彼得和其他人。蒙福的圣徒！按照他们的方式行走，走他们的路，'在牧人的帐篷里喂养自己。'留意牧人们在哪里搭帐篷！因此，这些话与先知有关，尤其是与福音时代有关，我们必须使自己符合其中；因为末世是背道的时代。教会在一段时间后失去了纯洁；圣经直接预言了这一点，我们不应该因此而感到惊讶。教会陷入了对敌基督的崇拜，并接受了魔鬼的教义，提摩太前书 4:1。因此，我们现在不应该追随那些引导我们走入歧途的团体，与使徒的道路相悖，而是要看看我们的教会与使徒教会和真理在哪些方面一致，并且只接受我们在福音中找到的真理作为我们灵魂的食物。因为敌基督用风、毒药和空洞的东西来喂养他的羊群。因为在天主教中，什么是食物呢？ 甜美而美好的称号；仿佛他们这些可怜的灵魂拥有世界上最好的牧师，然而他们所施予的却只有那些将成为他们灵魂毒害和欺骗的东西。这是为了揭示那个给予光明的地方，即基督的牧养关怀，他丰富而甜美地喂养他的羊群在百合花中。从这里可以简要观察到，首先，

That Christ feeds as well as breeds. And we have need of feeding as well as breeding. Where dost thou feed? that is, build up thy children, and go on with the work begun in them. We have need to be fed after we are bred; and Christ (answerable to our exigence and necessity) he feeds as well as breeds; and that word which is the seed to beget us, is that which feeds too, 1 Peter 1:23. What is the seed of the new birth? The word of God, the holy promises, they are the seed, the Spirit mingling with them, whereby a Christian is born, and being born, is cherished and bred. Therefore, 'as new-born babes,' saith the apostle, 'desire the sincere milk of the word, that you may grow thereby,' 1 Peter 2:1. So that the same thing is both the seed of a Christian, and that which breeds him; the blessed truth and promises of God.
基督不仅滋养，也繁殖。我们需要滋养，也需要繁殖。你在哪里滋养？也就是说，在你的子女中建立起来，并继续他们开始的工作。我们在繁殖之后仍然需要被滋养；基督（与我们的需求和必要性相符）既滋养又繁殖；而那个能使我们产生的种子，也是滋养我们的东西，彼得前书 1:23。新生的种子是什么？神的话语，圣洁的应许，它们是种子，圣灵与之融合，从而使基督徒得以诞生，并在诞生后得到滋养和繁殖。因此，使徒说：“你们既然是新生的婴孩，就要切切地羡慕那纯净的灵奶，如同才生的婴孩羡慕奶一样，使你们因此渐长，以致得救。”彼得前书 2:1。所以，同一件事既是基督徒的种子，也是滋养他的东西；那就是神的福音真理和应许。

Quest. If you ask, why we must grow up and be fed still?
问。如果你问，为什么我们必须长大并继续被养育？

Ans. 1. Do but ask your own souls, whether there be not a perpetual renewing of corruption, which still breaks out into new guilt every day. Therefore we have need to feed every day anew upon the promises, upon old promises with new affections. Somewhat breaks out ever and anon which abaseth the soul of a Christian, that makes him go with a sharp appetite to the blessed truths that feed his soul.
请问你们自己的内心是否不断地产生腐败，每天都会出现新的罪恶？因此，我们每天都需要以新的情感重新依靠那些旧的应许。总会有一些事情不时地发生，使基督徒的灵魂降低，使他们渴望那些滋养灵魂的祝福真理。

Ans. 2. And then again, we need a great deal of strength, which is maintained by feeding. Besides the guilt of the soul, there needs strength for duty, which must be fetched from the blessed word of God, and the comforts thence, whereby we are able to withstand and resist, to stand and do all that we do.
然后，我们需要大量的力量，这是通过进食来维持的。除了灵魂的罪恶感外，我们还需要履行职责所需的力量，这必须从上帝的神圣话语中获取，并从中得到安慰，以便我们能够抵挡和抵抗，站立并完成我们所做的一切。

Ans. 3. And then we are set upon by variety of temptations within and without, which require variety of wisdom and strength, all which must be gotten by feeding; and therefore you see a Christian for his subsistence and being, hath need of a feeding, cherishing, and maintaining still, by the sweet and blessed directions and promises out of the word of God.
然后我们会受到内外各种诱惑的困扰，这需要各种智慧和力量，而这些都必须通过进食来获得；因此你可以看到，一个基督徒为了生存和存在，需要通过上帝的话语中甜美和祝福的指引和应许来滋养、呵护和维持。

Therefore you may see what kind of atheistical creatures those are, and how much they are to be regarded, that turn off all with a compendium in religion, Tush, if we know that we must love God above all, and our neighbours as ourselves, and that Christ died for all, we know enough, more than we can practise. They think these compendiums will serve the turn, as if there were not a necessity of growing still further and further in distinct knowledge. Alas! the soul needs to be fed continually. It will stagger else, and be insufficient to stand against temptation, or to perform duties.
因此，你可能会看到这些无神论者是什么样的生物，以及他们应该受到多少重视，他们用宗教的简明概要来转移所有人的注意力。噢，如果我们知道我们必须爱上帝胜过一切，爱我们的邻居如同爱自己，以及基督为我们众人而死，那我们已经知道足够多了，超过我们能够实践的。他们认为这些概要就足够了，仿佛不需要进一步不断地增长对知识的深入了解。唉！灵魂需要不断地得到滋养。否则，它将摇摆不定，无法抵御诱惑或履行职责。

A second general point out of the text is this, that as Christ feedeth still his flock and people, so he feeds them fully, plentifully, and sweetly among the lilies. There are saving truths enough. There is an all-sufficiency in the book of God. What need we go out to man's inventions, seeing there is a fulness and all-sufficiency of truth there? Whatsoever is not in that is wind, or poison. In the word is a full kind of feeding. In former times when they had not the Scriptures, and the comforts of them to feed on, what did the poor souls then? and what do those remaining in popery feed on? Upon stones as it were. There was a dream of an holy man in those times, divers hundred years agone, that he saw one having a deal of manchet* to feed on, and yet all the while the poor wretch he fed on stones. What folly and misery is this, when there are delicate things to feed on, to gnaw upon stones! And what is all the school learning almost, (except one or two that had better spirits than the rest) but a gnawing upon stones, barren distinctions, empty things, that had no substance in them? They had the Scriptures, though they were locked up in Latin, an unknown tongue. They had the sweet pastures of Christ to feed in; and yet all this while they fed, as it were, on stones.
基于这段文字的第二个普遍观点是，基督仍然喂养着他的羊群和人民，因此他在百合花中充分、丰富、甜美地喂养他们。有足够的救赎真理。上帝的书中有无穷无尽的丰富。我们为什么需要去追求人类的发明，既然那里有充足和无穷无尽的真理？任何不在其中的东西都是虚无或毒药。在圣经中有一种充分的喂养方式。在过去，当他们没有圣经和其中的安慰来喂养时，那些可怜的灵魂们做了什么呢？那些仍然留在天主教的人又在吃什么呢？就像在吃石头一样。在那个时代，几百年前，有一个圣人做了一个梦，他看到一个人有很多面包可以吃，但那个可怜的家伙却一直在吃石头。当有美味的食物可供享用时，吃石头是多么愚蠢和可悲啊！而几乎所有的学校学问又是什么呢（除了一两个比其他人更有灵性的人）？不过是在啃食石头，贫瘠的区分，空洞的东西，没有实质的东西。他们有圣经，尽管它们被用拉丁语封锁起来，成为一种未知的语言。 他们有着基督的甜美牧场可以供养，然而在这段时间里，他们却像是在吃石头。

This should shew us, likewise, our own blessedness that live in these times, wherein the streams of the gospel run abundantly, sweetly, and pleasantly. There is a fulness among us, even in the spirits of the worst sort. There is a fulness almost to loathing of that heavenly manna: but those souls, who ever were acquainted with the necessity of it, rather find a want than a fulness; and still desire to grow up to a further desire, that as they have plentiful means, so they may have plentiful affections after, and strength by those means. Let us know our own happiness in these times. Is it not a comfort to know where to feed and to have pastures to go to, without suspicion of poison? that we may feed ourselves with comforts fully without fear of bane, or noisome mingling of coloquintida in the pot, which would disrelish all the rest? to know that there are truths that we may feed on safely? This the church in the former place, Cant. 1:6, 7, accounted a great privilege, 'Oh, shew me where thou feedest at noon.' In the greatest heat of persecution, that I may feed among them. So then it is a great privilege to know where to feed, and so to be esteemed, that thereby we may be stirred up to be thankful for our own good, and to improve these privileges to our souls' comfort.
这也应该向我们展示，我们生活在这个时代是多么幸福，福音的河流丰富、甜美、愉悦地流淌。在我们中间，甚至在最坏的人中，都有丰盈的灵性。我们几乎对天上的吗哪感到厌恶：但那些曾经了解它的必要性的灵魂，更多地感到缺乏而不是充盈；并且仍然渴望进一步的渴望，希望像他们拥有丰富的手段一样，也能通过这些手段获得丰富的情感和力量。让我们知道我们在这个时代的幸福。知道在哪里进食，并且有牧场可去，而不用担心中毒？我们可以安全地自我满足地进食，而不用担心有毒物或令人讨厌的胡瓜苦瓜混在锅里，使所有的食物都变得不好吃？知道有一些我们可以安全进食的真理？这是教会在前面的地方，雅歌 1:6,7，认为是一个巨大的特权，“哦，告诉我你在中午哪里进食。”在最激烈的迫害中，我可以在他们中间进食。 所以，知道在哪里得到滋养是一种巨大的特权，因此被人尊重，从而激励我们感恩自己的幸运，并将这些特权用于舒适我们的灵魂。

But the second branch that must be touched a little is, that there is fulness nowhere but in God's house; and that there, and there only, is that which satisfieth the soul with fatness and sweetness.
但是，第二个必须稍微触及的分支是，在上帝的殿堂里才有丰盈；只有在那里，才有能够满足灵魂的丰腴和甜美的东西。

Nay, not only the promises, but the very rebukes, of Scripture, are sweet. The rebukes of a friend, they feed the soul. For we have many corruptions which hinder our communion with God, so that a Christian delights to have his corruptions rebuked; for he knows, if he leave them, he shall grow into further communion with Christ, wherein stands his happiness in this world, and the fulness of his happiness in the world to come.
不仅是圣经中的应许，甚至是责备也是甜美的。朋友的责备，滋养灵魂。因为我们有许多败坏，阻碍了我们与上帝的交通，所以基督徒喜欢被责备他们的败坏；因为他知道，如果他离开它们，他将进一步与基督交通，这是他在这个世界的幸福所在，也是他在来世的幸福的丰满。

If this be so, let us know then that when we come to religion we lose not the sweetness of our lives, but only translate them to a far more excellent and better condition. Perhaps we fed before upon vain authors, upon (as it were) gravel, vain company; but now we have our delight (and perhaps find more pleasure) in better things. Instead of that which fed our idle fancy (vain treatises and the like), now we have holy truths to delight our souls. Believe it, a Christian never knows what comfort is to purpose till he be downright and sincere in religion. Therefore Austin saith of himself, 'Lord, I have wanted thy sweetness over long. I see all my former life (that I thought had such sweetness in it) was nothing at all but husks, empty things. Now I know where sweetness is, it is in the word and truth.'* Therefore let us not misconceive of religion as of a mopish and dull thing, wherein we must lose all comfort. If we give ourselves over to the study thereof, must we so? Must we lose our comfort? Nay, we have no comfort till we be religious indeed. Christ feeds not his among thorns and briers and stinking weeds, but among lilies. Dost thou think he feeds thee among unsavoury, harsh, fretting, galling things? No; 'he feeds among lilies.' Therefore when thou comest to religion, think that thou comest to comfort, to refresh thy soul. Let us make use of this for our soul's comfort, to make us in love more with the ways of Christ.
如果是这样的话，那么让我们知道，当我们接触宗教时，我们并没有失去生活的甜蜜，而只是将它们转化为更加优秀和更好的状态。也许以前我们沉迷于虚无的作品，与虚浮的伙伴为伍；但现在我们的喜悦（也许会发现更多的快乐）来自更好的事物。取而代之的是那些满足我们空洞幻想的东西（虚浮的论文等），现在我们有了圣洁的真理来满足我们的灵魂。相信吧，一个真正的基督徒只有在真正投入宗教时才能真正体会到舒适。因此，奥古斯丁说过：“主啊，我已经太久没有品尝到你的甜蜜了。我看到我以前的生活（我曾认为其中有如此甜蜜）根本就是空壳，空洞的东西。现在我知道甜蜜在哪里，它在圣言和真理中。”因此，让我们不要误解宗教是一种沉闷和乏味的东西，我们在其中必须失去所有的舒适。如果我们全身心地投入研究宗教，我们必须这样吗？我们必须失去舒适吗？不，只有当我们真正信仰宗教时，我们才能得到真正的舒适。基督不是在荆棘和刺草和臭草中喂养他的子民，而是在百合花中。 你是否认为他在不好吃、刺耳、烦恼、痛苦的事物中供养你？不；'他在百合花中供养。'因此，当你接近宗教时，要想到你接近了安慰，为了滋养你的灵魂。让我们利用这一点来安慰我们的灵魂，让我们更加热爱基督的道路。

Now, to seal this further, see what the Scripture saith in some parallel places. 'The Lord is my shepherd;' and what is the use that David presently makes hereof? Why, 'I shall want nothing,' Ps. 23:1. He will feed me plentifully and abundantly. The whole psalm is nothing but a commenting upon that word, 'the Lord is my shepherd.' How doth he perform the duty of a shepherd? 'He makes me to lie down in green pastures, and leads me by the still waters.' It is not only meant of the body, but of the soul chiefly, 'he restoreth my soul;' that is, when my soul languisheth and is ready to faint, he restores it, and gives me as it were a new soul; he refresheth it. We see say,* re-creation is the creating of a thing anew. So he restores my soul; he gives me my soul anew, with fresh comforts. Thus the blessed Shepherd doth, and how? Because 'he feeds among the lilies,' the promises of the gospel. Then he doth not only do good to the body and soul, but he guides all our ways, all our goings out, 'he leads us in the paths of righteousness.' And why? Because I deserve so much at his hands? No; 'for his own name's sake,' because he hath a love to me; because he hath purchased me with his blood, and given his life for his sheep; hath bought me so dear, though there be no worth in me. He goes on, 'Though I walk through all temptations and troubles,' which are as 'the valley of the shadow of death,' that is, where there is nothing but disconsolation and misery; 'yet I will fear none ill; thou, with thy rod and staff, dost comfort me.' If I, as a wandering sheep, venture to go out of the way, thou, out of thy care, being a sweet and loving shepherd, wilt pull me in with thy hook and staff again. He hath not care only to feed us, but to govern us also. What a sweet Shepherd and Saviour have we in covenant, that deals thus with us! And so he proceeds, 'Thou wilt prepare my table in the presence of mine enemies.' And for the time to come he promiseth himself as much, that God, as he hath been a Shepherd for the present, to provide all things necessary for body and soul and guidance, so surely the goodness of the Lord shall follow me all the days of my life; for he is a perpetual Shepherd. He will not leave us till he hath brought us to heaven. Thus we see in this place the sweet care of Christ.
现在，为了进一步证实这一点，看看圣经在一些类似的地方所说的话。'耶和华是我的牧者；'大卫立即从中得到了什么好处？噢，'我必不至缺乏'，诗篇 23:1。他会丰富地喂养我。整篇诗篇只是对那句话“耶和华是我的牧者”的解释。他如何履行牧者的职责？'他使我躺卧在青草地上，领我在可安歇的水边。'这不仅仅是指身体，而是主要指灵魂，'他使我的灵魂苏醒；'也就是说，当我的灵魂衰弱和即将昏厥时，他使它复苏，并给我一种新的灵魂；他使它得到恢复。我们可以看到，再创造是重新创造一件事物。所以他使我的灵魂复苏；他给了我一个新的灵魂，带来新的安慰。这就是那位有福的牧者所做的，他是如何做到的呢？因为他在百合花中喂养，就是福音的应许。然后，他不仅对身体和灵魂行善，而且引导我们的一切道路，我们的一切行动，'他引导我们走义路。'为什么呢？因为我应得这么多吗？ 不；“因为他的名字的缘故”，因为他爱我；因为他用自己的血买下了我，为他的羊舍命；他为我付出了如此昂贵的代价，尽管我并没有什么价值。他继续说：“虽然我走过所有的诱惑和困扰”，就像“死荫的幽谷”，那里只有沮丧和痛苦；“但我不怕任何邪恶；因为你用你的杖和棍棒安慰我。”如果我作为一只迷失的羊，冒险走出去，你作为一个关心的、甜蜜的牧羊人，会用你的钩子和棍棒把我拉回来。他不仅关心喂养我们，还关心统治我们。我们在约定中有一个多么甜蜜的牧羊人和救主，他这样对待我们！所以他继续说：“你在我敌人面前为我摆设筵席。”至于将来，他也给自己许下了同样的承诺，上帝既然已经是一个牧羊人，为现在提供身体和灵魂的一切必需品和指导，那么主的恩善必追随我一生一世；因为他是永恒的牧羊人。他不会离开我们，直到把我们带到天堂。 因此我们在这个地方看到了基督的甜蜜关怀。

The like place you have—'He shall feed his flock like a shepherd; he shall gather the lambs with his arms, and carry them in his bosom, and shall gently lead those that are with young,' Isa. 40:11. So he leads them into the pastures, and feeds them plentifully and sweetly, not only with sweet things, but with a tender care, which is sweeter. As a shepherd, he takes into his bosom the poor lambs that cannot walk themselves, and the sheep that are heavy with young. He cares for them; 'he gently leads them' that are poor, weak Christians, that struggle and conflict with many temptations and corruptions. Christ hath a tender care of them. He carries them, as it were, in his bosom and in his arms, and leads them gently; for indeed all Christ's sheep are weak. Every one hath somewhat to complain of. Therefore he hath a tender care; he feeds them tenderly and sweetly, or else they might perish.
他会像牧人一样喂养他的羊群，用胳膊抱起小羊羔，将它们放在怀里，温柔地引导那些有幼崽的母羊。（以赛亚书 40:11）他将他们引导到草场上，丰盛而甜美地喂养他们，不仅给他们甜美的食物，还给予温柔的关怀，这更加甜美。像牧人一样，他将不能自行行走的可怜小羊羔和怀孕的母羊抱在怀里。他关心他们；他温柔地引导那些贫穷、软弱的基督徒，他们与许多诱惑和腐败作斗争。基督对他们有着温柔的关怀。他将他们抱在怀里，用胳膊抱起他们，温柔地引导他们；因为实际上，基督的羊群都是软弱的。每个人都有一些抱怨。因此，他有着温柔的关怀；他温柔而甜美地喂养他们，否则他们可能会灭亡。

Another place notable for this purpose, see Ezek. 34:14, seq., wherein you have the same metaphor from a loving shepherd; and it is but a comment upon the text. Therefore, being parallel places, they may help our memories: 'I will feed them in good pastures upon the high mountains of Israel; there shall their fold be; there shall they lie in a good fold, and in a fat pasture. I will feed my flock, and cause them to lie down, saith the Lord God. I will seek that which is lost, and bring back that which was driven away; I will bind up that which was broken, and strengthen that which is sick, and destroy the fat and the strong, and feed them with judgment.' Those that are Christ's true sheep have somewhat to complain of. Either they are sick, or broken, or driven away. Somewhat is amiss or other. But Christ's care preventeth all the necessities of his sheep. He hath a fit salve for all their sores.* And, to apply this to the business in hand,† doth not Christ feed us 'among the lilies?' Doth he not now feed us with his own body and blood in the sacrament? Would you have better food? 'My body is meat indeed, and my blood is drink indeed,'—that is, it is the only meat, with an emphasis; the only meat and drink that our souls could feed upon. God gave his Son to death, to shed his blood for my sins. What would become of the hunger-bitten, thirsty soul, that is stung with Satan and his temptations, were it not for the blood of Christ to quench our thirst, and the body of Christ given by the Father to death for sin? Were it not that the soul could think upon this, where were the comfort of the soul? All this is represented to us here in the sacrament. We feed on the body and blood of Christ spiritually, and are refreshed thereby, as verily as our bodies are refreshed with the bread and wine. For God doth not feed us with empty symbols and representations, but with things themselves, that the soul which comes prepared by faith is partaker of Christ crucified, and is knit to him, though now in heaven. There is as sure an union and communion between Christ and the Christian soul, as there is between the food and the body, when it is once digested.
另一个值得注意的地方是以西结书 34:14 等处，其中你可以看到同样来自慈爱牧羊人的隐喻；这只是对原文的注释。因此，作为平行的地方，它们可以帮助我们记忆：“我要在以色列的高山上给他们喂养，使他们在美好的草场上安居，他们的圈所在之地在以色列的高山上。我要牧养我的羊群，使他们躺卧，这是主耶和华说的。我要寻找失丧的，使被逐的回来，包扎受伤的，使有病的得以强壮，但肥的壮的，我要除灭，也要秉公牧养他们。”那些属于基督真正羊群的人有些抱怨。他们要么生病，要么受伤，要么被驱逐。总之，有些不对劲。但基督的关怀预防了他的羊群的一切需求。他对他们的伤口有合适的药膏。而且，将这一点应用到手头的事情上，难道基督不是在“百合花中”喂养我们吗？他现在不是用自己的身体和血在圣餐中喂养我们吗？你还想要更好的食物吗？ 我的身体确实是肉，我的血确实是饮料，也就是说，它是唯一的肉，强调的是唯一的肉和饮料，我们的灵魂只能以此为食。上帝把他的儿子交给死亡，为了我的罪而流血。如果没有基督的血来解渴，上帝为罪而将基督的身体交给死亡，那么那些饥饿和口渴的灵魂，被撒旦和他的诱惑所刺痛的灵魂将会怎样呢？如果灵魂不能思考这一点，灵魂的安慰在哪里呢？在圣餐中，这一切都被呈现给我们。我们在灵性上以基督的身体和血为食，从而得到滋养，就像我们的身体以面包和酒得到滋养一样真实。因为上帝不是用空洞的象征和代表物来滋养我们，而是用实物，那些凭信心预备的灵魂与被钉十字架的基督相交，与他结合，尽管他现在在天上。基督和基督徒的灵魂之间有着确实的合一和交流，就像食物和身体之间一样，一旦消化了，它们就会结合在一起。

Therefore let us come to this blessed, to this sweet food of our souls with hungry appetites and thankful hearts, that God hath given us the best comforts of his word, and fed us with the sweet comforts of the sacraments, as a seal of the word. We should even spend our lives much in thankfulness for this, that he will feed us so sweetly, that thinks nothing is good enough for our food, but his own self, with his own gracious word and truth. Thus we should be very thankful unto God, and now at this time labour to get hungry appetites fit for this blessed food to receive it.
因此，让我们以饥饿的胃口和感恩的心灵来享受我们灵魂的这种祝福和甜蜜的食物，感谢上帝赐予我们他的话语的最佳安慰，并以圣礼的甜蜜安慰来滋养我们，作为话语的印证。我们应该为此感恩，甚至在生活中多花时间感恩，因为他会如此甜蜜地供养我们，认为除了他自己以及他仁慈的话语和真理，没有什么东西足够成为我们的食物。因此，我们应该非常感激上帝，并在此时努力培养饥饿的胃口，以接受这种祝福的食物。

How shall we do that?
我们该怎么做呢？

1. Think seriously of the former part of thy life, and this week past. For Christ, the food of the soul, relisheth well with the sour herbs of repentance. Let us stir up in our hearts repentance for our sins, and sorrow in the consideration of our own corrupt nature and life; and when we have felt our corruptions and have the sense of our want, then Christ will be sweet to us. The paschal lamb was to be eaten with sour herbs; so Christ our passover must be eaten with repentance.
认真思考你生命中的前半部分和过去的这一周。因为基督，灵魂的食物，与悔改的苦草相得益彰。让我们在心中激起对自己的罪恶的悔改和对自己腐败本性和生活的忧伤；当我们感受到自己的腐败并意识到自己的需要时，基督将对我们甜美。逾越节的羔羊要与苦草一起食用；所以我们的逾越节基督必须与悔改一起食用。

2. Then withal there must be purging. There are many things which clog the stomach. Come not with worldly, wicked, malicious affections, which puff up the soul, James 1:21; 'but lay aside,' as the apostle wisheth, 'all guile, malice, and superfluity,' 1 Pet. 2:1. Empty the soul of all sin and prepossessing* thoughts or affections.
然后还必须进行净化。有许多事情会阻塞胃。不要带着世俗的、邪恶的、恶意的情感，这些会使灵魂膨胀，雅各书 1:21；'但要脱去'，正如使徒所希望的那样，'一切诡诈、恶毒和多余的东西'，彼得前书 2:1。清空灵魂中的一切罪恶和先入为主的思想或情感。

3. And then consider the necessity of spiritual strength, that we have need to grow up more and more in Christianity, to be feeding still. We have need of strong faith and strong assurance that Christ is ours, and that we are his. Let us often frequent this ordinance, and come prepared as we should, and we shall find Christ making good his own ordinance, in his own best time; so as we shall be able to say, in truth of heart, experimentally and feelingly with the church, 'My beloved is mine, and I am his. He feedeth among the lilies.'
然后考虑到属灵力量的必要性，我们需要在基督教中不断成长，不断得到滋养。我们需要坚定的信仰和确信基督是我们的，我们是他的。让我们经常参与这个仪式，并做好准备，我们将会发现基督在他自己的最佳时机中实现了他自己的仪式，以至于我们能够真心实意地与教会一起说：“我的良人是我的，我是他的。他在百合花中牧养。”

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