Fourteen Communion Sermons
十四个圣餐讲道

By Samuel Rutherford
由塞缪尔·拉瑟福德撰写

WITH A
随着一个

PREFACE AND NOTES
前言和注释

BY REV. ANDREW A. BONAR, D.D.
由安德鲁·A·邦纳牧师博士翻译。

Table of Contents
目录

PREFACE
前言

SERMON I.—Revelation 19:11, 12, 13, 14
第一篇讲道-启示录 19:11, 12, 13, 14

SERMON II.—Zechariah 13:7, 8, 9
讲道二——撒迦利亚书 13:7, 8, 9

SERMON III.—Zechariah 13:7, 8, 9
讲道三——撒迦利亚书 13:7, 8, 9

SERMON IV.—Luke 14:16, 17, &c.
讲道第四篇-路加福音 14:16, 17, 等等。

SERMON V.—Hebrews 12:1, 2, 3, 4, 5
讲道五：希伯来书 12:1, 2, 3, 4, 5

SERMON VI.—Isaiah 49:1, 2, 3, 4
讲道第六篇-以赛亚书 49:1, 2, 3, 4

SERMON VII.—Zechariah 11:9, 10, 11, 12, 13
讲道第七篇-撒迦利亚书 11:9, 10, 11, 12, 13

SERMON VIII.—John 20:13, 14, 15, 16, 17, 18
布道 VIII.—约翰福音 20:13, 14, 15, 16, 17, 18

SERMON IX.—Song of Solomon 5:1, 2, &c.
布道第九篇——《雅歌》5:1，2 等。

SERMON X.—Revelation 21:4, 5, 6, 7
第十篇讲道-启示录 21:4, 5, 6, 7

SERMON XI.—Canticles 2:14, 17
第十一篇讲道-雅歌 2:14, 17

ADDRESS XII.—Christ's Love and Loveliness
地址十二：基督的爱和美丽

SERMON XIII.—Revelation 14:7, 8, 9, 10, 11, &c.
第十三篇讲道-启示录 14:7, 8, 9, 10, 11, 等等。

PREFACE
前言

ALL who relish "Samuel Rutherford's Letters" will welcome the reprint of this volume, entitled, when first printed, "Collection of Valuable Sermons Preached by him at Sacramental Occasions, in the years 1630, 1634, and 1637." I have added two discourses to the collection, one preached in 1630, and another in 1633, and also what is commonly called a Communion Address, delivered in London.
所有喜欢“塞缪尔·鲁瑟福的书信”的人都会欢迎这一卷的再版，这一卷最初称为“他在圣餐仪式中传讲的一些有价值的讲道，日期分别为 1630 年、1634 年和 1637 年”。我在这个合集中添加了两篇讲道，一篇是 1630 年传讲的，另一篇是 1633 年传讲的，还有通常所说的在伦敦发表的一篇圣餐演讲。

All breathe the same spirit as the famous "Letters," and are full of racy remark and illustration, bearing on scriptural doctrine and Christian experience.
所有人都有着与著名的《信》相同的精神，充满了生动的评论和插图，涉及圣经教义和基督教经历。

The Sermons were not published by himself, but from the notes of hearers, and so there are some awkward sentences and clauses. But still they are exceedingly valuable. The first nine sermons were originally printed at Glasgow, "from an old manuscript." The rest have frequently appeared in various forms. A Sermon, which bears the title, "The Cruel Watchman," and a fragment, "Christ's Voice from Heaven," are not genuine, and so are not included in this collection. His only other Sermons are that on Luke 8:22, preached before the House of Commons, 1644, and that on Daniel 6:26, preached before the House of Lords, 1645.
这些布道不是他亲自出版的，而是根据听众的笔记整理而成，所以有些句子和从句有些生硬。但它们仍然非常有价值。前九篇布道最初是在格拉斯哥出版的，“出自一份古老的手稿”。其余部分曾以各种形式频繁出现。一篇题为“残忍的守望者”的布道和一个片段“基督从天而来的声音”是伪作品，因此没有包含在这个系列中。他唯一的其他两篇布道是讲述路加福音 8:22 的，是在 1644 年在下议院之前宣讲的；还有一篇讲述但以理书 6:26 的，是在 1645 年在上议院之前宣讲的。

ANDREW A. BONAR.
安德鲁·A·博纳尔。

GLASGOW, 1876.
格拉斯哥，1876 年。

PREFACE TO THE SECOND EDITION
第二版前言

THE first issue of two thousand copies has been sold off within a year. In the meantime, two more of S. Rutherford's Sacramental Sermons have been sent to the Editor by friends who had them in their possession, and were happy to offer this addition to the First Twelve. They are given in this volume.
两千本第一期已在一年内售罄。与此同时，另外两本 S. Rutherford 的圣餐讲道书被朋友们寄给编辑，他们很乐意为第一批十二本增添这一部分。这些讲道书收录在本卷中。

ANDREW A. BONAR.
安德鲁·A·博纳尔。

GLASGOW, 1877.
格拉斯哥，1877 年。

COMMUNION SERMONS
圣餐讲道

SERMON I.—Revelation 19:11, 12, 13, 14
讲道一：启示录 19:11, 12, 13, 14

And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war, &c.—Revelation 19:11, 12, 13, 14.
我看见天开了，见有一匹白马，坐在马上的称为信实真实，他判断和打仗都凭公义，&c. ——《启示录》19:11，12，13，14。

CHRIST is here brought in triumphing on horseback, and His armies following Him upon white horses. Here Christ is discovered gloriously: 1. From His triumph, on horseback. 2. From His style, Faithful and True. 3. From His righteousness in government. 4. From His head, His eyes, His name, His habit, His convoy, His power of the sword, and His high style. KING OF KINGS, &c., which are all here set down.
基督骑着马凯旋而来，他的军队也骑着白马跟随着他。这里所揭示的基督荣耀之处在于：1. 他凯旋的方式，骑着马。2. 被称为忠诚真实。3. 他在统治中的公义。4. 他的头、眼睛、名号、服饰、随从、持剑之能力以及崇高的名号“万王之王”等。

Before ever John see this triumph of Christ over Antichrist, he sees "Heaven opened," which shews him a new revelation. For, until God open the door, and glance† from heaven with new light, we never do certainly believe that Christ shall win the battle. If God's door be closed, and our eyes be darkened, we think we see Christ going on foot, persecuted and banished, and put to the worse; then we begin to droop and die, and cast away our confidence, as Elias did. But we have faith and hope when a window is opened in heaven to give us light, but until then, no marvel the saints have their faith to seek. David said, One day or other, I shall fall by the hand of Saul; and yet he had that promise, that he should live and be king. He had then many experiences; how comes this then, that he was in the dark? Here is a reason; God had closed the door. We think no more of our trouble, but at first* by faith and hope to open our King's door, and in to Him, and be stayed with flagons, and comforted with apples. No, but God will cause His children to come and stand, and pant, and cry, and wait upon an open door. And yet they are believing though they know it not, they are waiting on for faith though they know it not; and howbeit they think they believe not, yet that is believing to one of His children. And therefore howbeit our Lord keep a good house, His children will get leave to sleep and mourn twenty-four hours for bread. God loves a hungry child that's aye crying for bread. Nay, I say it is more glory to God, to knock a while at a locked door, than if the door were open to us night and day. We see not that hunger is often better for us than a full stomach. In hunger we seek and cry, and it pleases God; but when we are full, we can lay ourselves down in the sun and fall asleep.
在约翰看到基督战胜敌基督之前，他看到了“天开了”，这向他展示了一个新的启示。因为，除非上帝打开门，从天上投下新的光芒，我们永远不会确信基督会赢得这场战斗。如果上帝的门关闭了，我们的眼睛变得黑暗，我们会认为我们看到基督步行前进，受迫害和流放，并且处于劣势；那时我们开始消沉和死亡，并放弃我们的信心，就像以利亚一样。但是当天上的窗户打开给我们光明时，我们就有了信仰和希望，但在那之前，圣徒们寻找他们的信仰也就不足为奇了。大卫说，总有一天，我会被扫罗杀死；然而他有那个应许，他会活着并成为国王。那时他有很多经历；那么为什么他会陷入黑暗呢？原因在于，上帝关闭了门。我们不再考虑我们的困境，而是通过信仰和希望首先打开我们君王的门，进入祂的怀抱，用酒杯停留，用苹果安慰。不，上帝会让祂的儿女前来站立、喘息、哭泣，并等待一个敞开的门。 然而他们相信，虽然他们并不知道，他们正在等待信仰，尽管他们不知道;尽管他们认为自己不相信，但对于他的孩子来说，这就是相信。因此，尽管我们的主保持良好的家庭，他的孩子们将得到 24 小时的时间睡觉和悲哀，以期获得面包。上帝爱一个一直哭着要吃面包的饥饿的孩子。不，我说，敲锁着的门一段时间比门日夜敞开更能荣耀上帝。我们看不到，在饥饿中，我们寻求和哭泣，这令上帝高兴;但当我们饱食时，我们可以躺在阳光下睡觉。

"And behold a white horse; and he that sat upon him was called Faithful and True."—Here we have a glorious description of Christ; as also in Song 3:10; Col. 1:15, 16, 17; Rev. 3:14. And wherefore is all this? I think it is a putting Christ to open market, a commending of Him as highly worth the buying. What think ye of Him? Well, is He not a lovely one, a sweet excellent person? Saw ye ever the like of Him? (I will talk of this and the convoy, and let you see both together). Where is Christ? He is triumphing upon a white horse, and the saints, His armies at His back, following Him on horseback in white. Here indeed is a fair company of horsemen, all in white! Here all are in one livery; Christ is the Captain or Colonel, and all His company, His armies with Him. Christ and all His Elect are a fair company together, and a well-favoured sight. "And I looked, and lo, a Lamb stood on the mount Zion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads" (Rev. 14:1). "Behold, I and the children whom thou hast given me" (Isa. 8:18). I think he would say, Am not I and my children a pleasant sight? Judge ye then what a sight it will be at the last day, when Christ, having ended His court, and the saints have met Him in the air, He and they shall go back again to heaven, and He shall come in at the door with such majesty, and all the first-born, the fair bairn-tene,* the whole Elect, nations, tongues, languages and people, that none can number, at His back, every one of them as fair as the sun! And He shall present them as a gift to the Father. "After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands" (Rev. 7:9). In very deed, then, he is a happy man who is amongst them; for that must be a glad meeting for evermore, when we shall meet with the Bridegroom. This white horse that Christ rides on, teaches nothing else than that He triumphs in Himself, and His cause and truth. He rode through death and hell, and was never thrown off the saddle. Nay, upon the cross, "having spoiled principalities and powers, He made a show of them openly, triumphing over them in it" (Col. 2:15). "I am He that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death" (Rev. 1:18). Here is Christ riding over hell and death upon His triumphant horse, and breaking the wards, and taking the keys of the prison with Him. And is He not daily posting upon this horse? Has He not ridden like a victorious Lord through Germany, and sparkled dirt upon the Beast's face, and the false Prophet? Ye will say, Christ loseth a battle sometimes. I grant you, Christ's horse seems to snapper* sometimes, and is upon his knees, but he doth not fall. Nay, even when the woman is chased, by the Dragon, to the wilderness, Christ keeps the saddle and bridle; the devil cannot lay Him on the breadth of His back, and take His horse from Him. The horse seemed to lose a stroke in a mire, when Christ cried, "My God, my God, why hast thou forsaken me?" and when the Kirk was in captivity, at the river of Babel, weeping like a poor silly captive. But believe me, Christ will win the race, and will get the gold,† and we shall get a part of it. Christ in His members will get a fall, but He will rise again and win the field, say all what ye will. He will yet ride in Scotland, and win the race. Ken ye what He said? (2 Cor. 4:9), "Persecuted, but not forsaken; cast down, but not destroyed."
看哪，一匹白马；坐在上面的被称为忠诚和真实。在这里，我们有对基督的荣耀描述；在歌 3:10；西 1:15,16,17；启 3:14 中也是如此。这一切是为什么呢？我认为这是把基督放在公开市场上，称赞他是值得购买的。你们对他有什么看法？他不是一个可爱的人吗？你们见过像他这样的人吗？（我会谈论这个护送队，让你们一起看到）。基督在哪里？他正骑着一匹白马凯旋而归，他的圣徒，他的军队跟随在他的身后，骑着白马。这里确实是一支美丽的骑兵队伍，全都穿着白色！这里所有人都穿着同样的制服；基督是队长或上校，他的所有队伍都跟随着他。基督和他所有的选民一起是一个美丽的团队，是一个令人喜爱的景象。“我看见，羔羊站在锡安山上，同他有十四万四千人，他们额上有他父的名字写着”（启 14:1）。“看哪，我和耶和华给我的儿女”（赛 8:18）。我想他会说，我和我的孩子们不是一个愉快的景象吗？ 请你们判断，在末日时，当基督结束了审判，圣徒们在空中与祂相遇后，祂和他们将返回天堂，祂将以如此威严的方式进入门内，所有长子、美丽的孩子们，全体选民，各国、各族、各民族、各种语言的人们，无法计数的人们，都跟随在祂的身后，每个人都如太阳般美丽！祂将把他们作为礼物呈现给父亲。“此后，我观看，见有许多的人，没有人能数过来，是从各国、各族、各民、各方来的，站在宝座和羔羊面前，身穿白衣，手拿棕树枝”（启示录 7:9）。那些与他们在一起的人，实在是幸福的人；因为与新郎相遇，那将是永远的喜乐。基督骑着的这匹白马，除了表明祂在自己、祂的事业和真理中获得胜利之外，没有其他的含义。祂穿越死亡和地狱，从未被摔下马鞍。不仅如此，在十字架上，“又将那些掌权的、掌权的、掌权的、掌权的，明显地戏弄了他们，使他们在十字架上得胜”（歌罗西书 2:15）。 我是那位活着的，曾经死过的；看哪，我永远活着，阿们；我拥有地狱和死亡的钥匙。（启示录 1:18）这里是基督骑着胜利的马踏过地狱和死亡，打破了牢房的门闩，并带着钥匙。难道祂不是每天都骑在这匹马上吗？祂不是像一个胜利的主人一样骑过德国，向兽和假先知扬起尘土吗？你们会说，基督有时会输掉一场战斗。我承认，基督的马有时似乎会踉跄，甚至跪下，但祂不会倒下。即使当妇人被龙追逐到旷野时，基督仍然保持着鞍和缰绳；魔鬼不能让祂躺在地上，夺走祂的马。当基督喊着“我的神，我的神，你为什么离弃我？”时，马似乎在泥潭中失去了一击，当教会在巴比伦河的流亡中，像一个可怜的俘虏一样哭泣。但请相信我，基督将赢得比赛，将得到金牌，我们也将分享其中的一部分。基督和祂的信徒可能会跌倒，但祂会再次站起来，赢得胜利，无论你们说什么。 他将在苏格兰骑马，并赢得比赛。你知道他说了什么吗？（哥林多后书 4:9）“受迫害，却不被弃绝；困苦，却不至绝望。”"

"Faithful and True."—So is He called the Faithful and True witness, the Amen, who spake the truth betwixt God and us, and told us all that ever He heard of the Father. And these styles the Lord Jesus gets because all the promises of God, made to us, are fastened to Christ, as so many bonds that God has given us in the gospel. Says Christ, "He that believeth on Me, is passed from death to life;—he that loveth Me, shall be loved of My Father; and we will come into him, and make our abode with him;—he that overcometh, shall eat of the tree of life." Christ's name is in all the bonds, in all the bargains betwixt God and us. Christ is aye one, and He is a Cautioner, not only for us but with us; for God challenged Him for our debt, and He, as Faithful and True, answered without bout-gates,* and was very honest in His word to His Father. He is (let me speak so) God's Cautioner to us, taking on Him that God shall keep true to us. This is a point not considered as it should be by us; for there is not a promise made to the true believer, but he may challenge Christ for it by law; though it is the law of the new Covenant. But in this good sense, Christ is God's debtor, and He is become our debtor. Indeed Christ is fastened in the Mediator's chair and offices, with strong nails and iron wedges, on both sides: God hath bound Him by law. "For the Lord God will help me; therefore shall I not be confounded; therefore have I set my face like a flint, and I know that I shall not be ashamed" (Isaiah 50:7). There Christ says, I am bound, but I hope I shall not die in my bonds: I shall be true both to God and man: I hope I shall have no shame of my handy-works. Then we are far in the wrong to Christ, when we believe not. Nay, ye say ye dare not yet believe. Ye say ye are aye doubting. Ken ye what ye say, when ye say that? Ye are even saying, I fear Christ play me a slip: I fear Christ be but a false promiser. I say it is wrong to believe a falsehood of an honest man; for, thou that wilt not believe the promises, thou art saying the Lord Jesus Christ is but a double* dyvour: "He that believeth not God, hath made Him a liar" (1 John 5:10). Now when the text says Christ is Faithful and True, this is the King's broad seal for your salvation; and aye the truer Christ be, it is the better for you. For when in judgment your salvation is questioned, and your sins come in† reckoning, whether they be satisfied for, or not, ye may see an easy way. Say ye, Lord, ask at Christ, the faithful witness, if they be not taken away. Christ is one of the sworn men (if we may so speak) upon His conscience for clearing of you, and He is Faithful and True, and will tell the truth. And will Christ get it denied, what scourges, whips, and strokes, He suffered for you? Nay, indeed we have gotten, I think, a strong hold of salvation, when we have gotten it laid over on Christ the Faithful and True. It is much that a faithful man is in office, and that he keeps all the writs in the country; and if he keeps the register who is faithful, true, and an honest witness, then all the writs and charters are safe. The writs you and I have for heaven, are all in Christ's hand, and ye should aye be looking them over.
“忠诚而真实。”—他被称为忠诚而真实的见证人，阿门，他在上帝和我们之间说出了真理，并告诉我们他从父亲那里听到的一切。主耶稣得到这些称号，是因为上帝向我们所作的所有应许都与基督紧密相连，就像上帝在福音中给我们的许多契约一样。基督说：“信我的人已经从死亡中得到生命；爱我的人，我父也必爱他；我们要到他那里去，与他同住；得胜的人，必得着生命树的果子。”基督的名字在所有契约中都有，所有上帝与我们之间的交易中都有。基督永远是一个，他不仅为我们担保，也与我们一同担保；因为上帝向我们追讨我们的债务，他作为忠诚而真实的人，毫不犹豫地回答，并对他的父亲非常诚实。他是（让我这样说）上帝对我们的担保人，他承担了上帝对我们的真实保证。这是我们没有充分考虑的一个问题；因为对于真正的信徒来说，没有一个应许是不受法律保护的，尽管它是新约的法律。 但就这种良善意义而言，基督是上帝的债务人，也成了我们的债务人。实际上，基督被牢牢地钉在调停者的宝座和职责上，被上帝用严格的法律束缚。在那里基督说，我受了捆绑，但我希望我不会死在我的锁链之中，我要对上帝和人都忠实，我希望我不会对我的作为感到羞愧。所以我们是大错特错的，当我们不相信的时候。不，你们说你们还不敢相信。你们说你们总是怀疑。你们知道你们说的是什么吗？你们其实是在说，我担心基督会欺骗我，我担心基督只是一个虚假的承诺者。不相信一个诚实人的承诺是错误的；因为你不相信这些承诺，你实际上是在说主耶稣基督是一个说谎者。现在，当经文说基督是忠实和真实的，这就是国王放在你救恩之上的宽大印记；而基督越忠实，对你就越有益处。 当审判中质疑你的救赎，并且你的罪恶被计算时，无论它们是否得到满足，你可以看到一条简单的道路。你们要说，主啊，请向忠实的见证人基督询问，它们是否被除去了。基督是宣誓人之一（如果我们这样说的话），他在他的良心上为你们辩护，他是忠实和真实的，会说出真相。难道基督会否认他为你们所受的鞭打和折磨吗？不，事实上，我认为当我们将救赎寄托在忠实和真实的基督身上时，我们已经获得了坚实的保障。一个忠实的人在职位上是很重要的，他保管着国家的所有文件；如果他保管着忠实、真实和诚实的见证人名册，那么所有的文件和特许状都是安全的。你我拥有的通往天堂的文件都在基督手中，你们应该时刻检查它们。

"In righteousness He doth judge and make war."—He rendereth to every man according to his works; but in battles amongst men, much blood is spilt, falsehood, and violence used, while those who may be strongest, whether it be right or not, keep the field. Nay in very deed, are not kingdoms often ruined by opposite parties, who rent them in pieces amongst them? As to Nebuchadnezzar's, the Medes, and Persians did. They draw it among them, and the thing they get is a fine web of linen, a bit of a kingdom with an ill conscience, which never does them good. They are like so many men striving about a leme* vessel; he draws, and he draws, and the one pulls the side from the vessel, and breaks it in pieces: So conquerors, when they have subdued a kingdom, are like those who get the leme vessel, that seldom bides the second heir. Christ makes not war with the shedding of innocent blood; when He takes in a city, He plays not foul play as other captains do, where often the soldier's right to a country is by the point of the sword; for there is no difference betwixt his sword, his conscience, and his musket. But it is not so with Christ. How then? 1. When Christ takes in a city, nation or country, He has God's right to it, and His Father's promise of it (Psalm 2:8; Psalm 72:8). "He shall have dominion also from sea to sea, and from the river unto the ends of the earth." 2. When besieged men render and give up themselves to Christ, O! but they get good quarters from Him! They live and are not made captives, but kings and priests to God. Christ's captives have a king's life of it. 3. Christ makes not war in a passion, but sweetly to His people in the end, though seemingly bitter at the first. But when Christ's enemies who get the worse, are all driven to pieces with a rod of iron, they have no comfort; yet He hath done them no wrong, He hath made His war in righteousness. Then ye who are His enemies shall never be cured nor healed again, nor yet by Him pitied; nay, let Christ drive an enemy all to flinders, He doth it by laws God bade Him. Who will then gather them or mend them? Oh! there is no balm, no cure for the mending of Christ's wounds again. But there is sweetness, and comfort to those whom Christ takes in, and sets on to win them to the obedience of the gospel. He has good right to you, and has God's warrant to have you. Has Christ fought a battle with the devil and sin, and hath He won you? Then He hath better right to you than you have to the coat on your back. Be glad ye are His own; He wan you with the sweat of His brow. It is true, ye deserve not Christ, but indeed He deserves you; therefore be glad and humble, for Christ will not want His own. Who can rob, spoil, and oppress Christ? I know well He is able to hold His own with the best of them. Then fear not that ye be lost, for Christ's right cannot be broken, God must give Him justice and law, and by law you are His; for open market-right is a good right, and Christ has that of you.
他以公义审判并发动战争。他按照每个人的行为给予报应；但在人与人之间的战斗中，流血、谎言和暴力屡见不鲜，而那些可能最强大的人，不管对错，都保持了战场。实际上，难道不是经常有相反派别摧毁王国，将其撕成碎片吗？就像尼布甲尼撒王国一样，被玛代人和波斯人分割。他们将其分割，他们得到的是一块精美的亚麻布，一块带有不良良心的王国碎片，从来没有给他们带来好处。他们就像争夺一个破烂容器的人一样；他拉，他拉，其中一个人把容器的一边拉开，把它打碎：所以征服者，当他们征服一个王国时，就像得到了那个破烂容器的人，很少能留给第二个继承人。基督不以无辜者的鲜血来发动战争；当他攻占一座城市时，他不像其他将领那样耍阴谋诡计，士兵们征服一个国家的权利常常是通过剑的尖端；因为他的剑、他的良心和他的步枪没有区别。但基督不是这样的。那么怎么办呢？1. 当基督接管一个城市、国家或国家时，他拥有上帝的权利和他父亲的应许（诗篇 2:8；诗篇 72:8）。"他要统治从海到海，从河流到地极。"2. 当被围困的人向基督投降时，哦！他们从他那里得到了好的待遇！他们活着，不被俘虏，而是成为上帝的君王和祭司。基督的俘虏过着君王的生活。3. 基督不是出于激情而发动战争，而是最终甜蜜地对待他的子民，尽管一开始似乎是苦涩的。但是当基督的敌人处于劣势时，他们被铁杖击碎，他们没有安慰；然而，他没有冤枉他们，他以公义发动了战争。那些是他的敌人的人将永远不会被治愈或再次被怜悯；不，让基督把敌人打得粉碎，他是按照上帝的法律行事。那么谁会收集他们或修复他们？哦！没有香膏，没有治愈基督的伤口的方法。但是对于那些基督接纳并努力使他们顺服福音的人来说，有甜蜜和安慰。他对你有合法的权利，并且有上帝的授权来拥有你。 基督与魔鬼和罪恶进行了一场战斗，他赢得了你吗？那么他比你对你背上的外套拥有更好的权利。为自己是他的人而高兴吧；他用他的汗水赢得了你。你确实不配拥有基督，但事实上，他配拥有你；因此，要高兴而谦卑，因为基督不会失去他自己。谁能夺走、掠夺和压迫基督呢？我知道他能够与最强大的人一样保护自己。所以不要害怕迷失，因为基督的权利是无法被打破的，上帝必须给他公正和法律，而按照法律，你是他的；因为公开市场权利是一种好权利，而基督从你那里得到了这种权利。

Verse 12.—"His eyes were as a flame of fire."—Fire flies out of His eyes, to cause His enemies flee and hide themselves. "And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every free man, hid themselves in the dens, and in the rocks of the mountains; and said to the mountains and rocks, Fall upon us, and hide us from the face of the Lamb" (Rev. 6:15, 16). What is the matter they are so afraid, when Christ had not as yet laid a finger-end upon them? What then, saw they in His fiery eyes? They saw fire in His face: Hide us, say they, from the face of Him that sitteth on the throne, and from the wrath of the Lamb. "There went up a smoke out of His nostrils, and fire out of His mouth: coals were kindled by it" (Psalm 18:8). When there is such a fire and anger in His face, how soon, with a frown of His countenance, will He make the hearts of His enemies to melt like wax? And this fire of His eyes will soon burn up the chaff and stubble. A glance of His fiery eye made Belshazzar's knees to shake and strike one against another. Then what wisdom is it for men to be sporting with Christ, and pulling at His Crown, and playing with His Sceptre? Surely I think them like a child thrusting up a stick in the nose of a sleeping lion, and pulling his beard; which is no wise play. Is it good play for fools (like bairns) to be sporting and playing with the Lion of the tribe of Judah? I think they are now scorning Christ, and breaking a jest upon Him; but one stroke of His paw, one of Christ's roars when He is angry, will cause them all to take a back-side. Fire shall go before Him, and shall devour and burn all His enemies.
他的眼睛如火焰一般。火从他的眼中喷出，使他的敌人逃跑和隐藏起来。"地上的君王、大臣、富人、军官、壮士、奴隶和自由人都藏在山洞和山石之间，对山和石头说：‘倒在我们身上吧！把我们藏起来，躲避坐宝座者的面目和羔羊的忿怒。’"（启示录 6:15, 16）他们为什么如此害怕，当基督还没有触碰他们一根手指呢？那么，他们在他的火焰眼中看到了什么？他们看到了他脸上的火焰：他们说，把我们藏起来，躲避坐在宝座上者的面目和羔羊的忿怒。"有烟从他的鼻孔冒上来，有烈火从他的口中喷出，炭火由此燃着了"（诗篇 18:8）。当他的脸上有这样的火焰和愤怒时，他只需皱一下眉头，就能使他的敌人的心像蜡一样融化。他的眼睛的火焰将很快烧尽草秸和糠秕。他火焰眼的一瞥使伯沙撒的膝盖打颤相碰。 那么，对于人们来说，与基督嬉戏、拔取他的王冠、玩弄他的权杖有何智慧呢？我认为他们就像一个孩子把一根棍子插进一只正在睡觉的狮子的鼻子里，还拔他的胡须；这绝不是明智的游戏。像婴儿一样的愚人与犹大支派之狮子嬉戏和玩耍，这算是好玩吗？我认为他们现在在嘲笑基督，对他开玩笑；但是当基督生气时，他的一击，他的一声怒吼，将使他们全部退缩。火要在他前面行走，吞灭和烧毁他的一切敌人。

"And on His head were many crowns."—I tell thee or ever* I go further, O believer, thou need not think shame of thy master. Saul went to the devil in the night; but he that serveth Christ may not think shame of his master; he may think it an honour to go to Him in fair day-light. He is more than a double king. For as He is God essential with the Father and Holy Spirit, He is an honourable Lord. All the kingdoms of the earth are His; all the crowns in the world; (of Britain, France, Spain, Israel and Judah, and tell* until the morn), they are all Christ's as God Creator. "By Him kings reign and princes decree justice" (Prov. 8:15). All the kings of the earth hold their being of Christ: He is appointed of the Father, "King upon the holy hill of Zion" (Psalm 2:6). "Kings shall fall down before Him, all nations shall serve Him" (Psal. 72:11). By His rising from the dead, He has gotten a name far above every name; so that at the name of Jesus every knee should bow. "The Lord at thy right hand, shall strike through kings in the day of His wrath" (Psalm 110:5). Then kingdoms and kings that stand by policy, and not on Christ and His word, they stand on rotten tree†-legs. Now men of policy devise a way, and cast their wit in a pair of balances, how to shift the matter. Had they been in Daniel's place, they would have devised some way to have kept the court and place; and would have said, "Can ye not speak low, and make little noise with your prayers? To save yourselves from the lion's den, might ye not keep a close door and windows? What need ye like fools make all the fields ado with your prayers?"‡—and so have sewed the black coat with white thread. But in so doing, Daniel would have denied Christ to have "many crowns upon His head." And would not policy have said to the three Children, "Bow, bend your knee before the golden image, and think upon the God of Abraham, Isaac, and Jacob; that so ye may put by an ill hour, and the harm of the fiery furnace!" Nay, but such counsel as this would have come from hell. Men are surest when they stay on Christ's side, and are always strongest when they stand with Him.
"他的头上戴着许多冠冕。"——在我继续之前告诉你，信徒啊，你不必为你的主感到羞耻。扫罗在黑夜里去见魔鬼；但事奉基督的人不应该为他的主感到羞耻；他可以以在白天去见他为荣耀。他是一个超越双重王的存在。因为他与父神和圣灵同在，他是一位尊贵的主。地上所有的国度都属于他；世界上所有的冠冕；（不论是英国、法国、西班牙、以色列和犹大，直到天亮），它们都是基督作为创造者的所有物。"君王借着他掌权，首领借着他定公义"（箴言 8:15）。地上所有的君王都是基督所任命的：他被父神任命为"锡安圣山上的君王"（诗篇 2:6）。"列王都要叩拜他，万国都要事奉他"（诗篇 72:11）。他从死里复活后，得到了超乎一切名字之上的名字；以致在耶稣的名下，一切膝都要跪下。"主在你的右手边，在发怒的日子，要击打列王"（诗篇 110:5）。那些依靠策略而不是基督和他的话语的国度和君王，它们站在腐朽的树腿上。 现在，见多识广之人谋划一条路，用一对天平来权衡自己的才智，想方设法应对事务。如果他们置身于但以理的境地，他们可能会想出一些方法来保住王庭和地位；他们可能会说，“你们不能小声点声地祈祷吗？用小心谨慎来避免那狮子的洞穴，你们为什么要像傻瓜一样让田野传播你们的祈祷声音呢？”—这样就在黑袍上缝上白线。但这样做，但以理将否认基督戴着"许多冠冕"。而谨慎之举不会对三位少年说：“弯腰，跪在黄金像前，想想亚伯拉罕、以撒和雅各的上帝，这样可以避免不幸，免去火炉之害！”不，这样的建议是来自地狱的。当人们站在基督这一边时是最可靠的，也总是站在与祂同一阵线上时最强大的。

"And He had a name written that no man knew but Himself."—O! what a nameless king is this! What? Is Christ unbaptized that He wants a name? Is there no man knows His name? "What is His name, and what is His son's name, if thou canst tell?" (Prov. 30:4). "He was taken from prison and from judgment: and who shall declare His generation?" (Isa. 53:8). Here is a strange thing! Says the angel, "Thou shalt call His name Jesus Christ." Nay, but His name is Himself; and His nature, and so He is an infinite God. None knows infinite Christ but Himself. Ay, surely Christ is an unknown person; though each one has Christ Jesus in their mouth, yet they know not what they are saying.
他有一个名字，除了他自己，没有人知道。哦！这是一个无名的国王！什么？基督没有受洗，他要一个名字吗？难道没有人知道他的名字吗？“他的名字是什么，他儿子的名字是什么，如果你能说出来的话？”（箴言 30:4）。“他被从监狱和审判中带走了：谁能说出他的世代？”（以赛亚书 53:8）。这是一件奇怪的事情！天使说：“你要称他的名为耶稣基督。”不，他的名字就是他自己；他的本质，所以他是一个无限的上帝。没有人知道无限的基督，只有他自己知道。是的，基督确实是一个未知的人；虽然每个人都口中有基督耶稣，但他们不知道自己在说什么。

There are three mysteries in Christ we cannot perfectly ken in this life, nor understand. 1. The infinite wisdom, mercy, goodness, love, and grace in Christ; which the angels delight to look into and wonder. Come near Christ here, and ye will never see the bottom of Him. Ye have seen mercy, mickle mercy; there is yet more behind. One has seen much of Him, another more; the angels that are sharp in sight have yet seen more; nay, but there is infinite more behind. You will as soon take the sea in the hollow of your hand, and bind the wind in your cloak, as ye will take Him up. Ye must even stand still here and wonder, and cry out, O! great Jesus, who will or can fathom Thee out? 2. The work of Christ's incarnation. O! what a depth is in it! God and dust married together! How blood remains in a personal union with God! How the finite Man-hood subsists in His infinite personality! And how the God-head in the Second person, and not in the First or Third, assumed our nature, and yet but one God-head in all the Three! How the God-head stood under the Man-hood that was stricken, and the God-head as a back-friend* held Him up, and yet the God-head suffered not! How Jesus man died, and Jesus God lived, and remained in death God and man! And the 3rd mystery is, What a name Jesus has gotten by His rising from the dead, and how the Man-hood is advanced. Christ kens all these full well; He can read His own name. Ye will speak of learning to measure the earth, number the stars, and to learn their motion; that is deep knowledge; but God help you to come hither, and see this unknown name, JESUS, and find it out if you can. I trow ye cannot.
在这个生命中，有三个基督的奥秘我们无法完全理解，也无法理解。1.基督中的无限智慧、怜悯、善良、爱和恩典；天使们喜欢研究和惊奇。靠近基督，你永远看不到他的底部。你已经看到了怜悯，很多怜悯；还有更多的。有人看到了他的很多，有人看到了更多；那些视力敏锐的天使们还看到了更多；不，还有无限的更多。你很快就会把海水放在手心里，用斗篷捆住风，就像你把他捧起来一样。你必须在这里静静地惊叹，大声喊道，哦！伟大的耶稣，谁能理解你？2.基督的化身之作。哦！其中有多么深奥！上帝和尘土结合在一起！血如何与上帝保持个人的联合！有限的人性如何存在于他无限的个性中！上帝在第二位而不是第一位或第三位中承担了我们的本性，然而在所有三位中只有一个上帝！上帝的本质站在被击打的人性下面，上帝的本质像一个背后的朋友一样扶持着他，然而上帝的本质并没有受苦！ 耶稣如何以人的身份死去，以上帝的身份活着，并在死亡中保持了上帝和人的身份！第三个奥秘是，耶稣因从死亡中复活而得到了一个怎样的名字，以及人性如何得到提升。基督完全了解这一切；他能读出自己的名字。你们会谈论学习如何测量地球、数星星以及了解它们的运动；那是深奥的知识；但愿上帝帮助你们来到这里，看到这个未知的名字，耶稣，并尽力找到它。我想你们做不到。

Now ask, Where will ye set Christ? Where will ye get a seat, a throne, a chair to Him? He cannot be set too high; nay, if there were ten thousand times ten thousand heavens, and each to be above another, and Christ to be set in the highest of them all; yet were He too low. Alas! He is too little thought of! He is like the field where the pearl is, that men go over, and tread upon the grass that grows above it, and yet they ken it not. Men tramp upon this pearl, and yet they know not what they are doing. Fy! fy! earthly man that thou art! Wilt thou put a cow or a sheep in thy affection beyond thy salvation? Fy for shame for evermore, that men set their lusts above Him! And O, fy for shame! that you should set your new-come-over lord, Wilful-will, above the old eternal Lord, the Ancient of days, Jesus Christ. O! how is Christ put out of His place? O let us long for glory, that place where we will read His name clearly, and will see Christ face to face. O strange! we long not to be in heaven, to see this comely glorious one (if I may so speak), a darling indeed, and to play God's bairns in heaven. We will then come and look into the Ark; for the curtain will be drawn by,* and we will see our fill of Christ there.
现在问问，你们将基督安置在哪里？你们将为他找到一个座位、一个宝座、一个椅子吗？他不能被安置得太高；即使有千千万万个天堂，每一个都在另一个之上，基督被安置在最高的天堂中，他仍然太低了。唉！人们对他的思考太少了！他就像藏着珍珠的田地，人们走过去，踩在上面长出的草上，却不知道它的存在。人们踩在这颗珍珠上，却不知道自己在做什么。噢！你这个凡人，真是可耻！你会把一头牛或一只羊放在你的感情之上，超过你的救赎吗？真是太可耻了，人们把自己的欲望置于他之上！噢，太可耻了！你们竟然把你们新来的主人、任性的意愿，置于永恒的主、古老的日子、耶稣基督之上。噢！基督是如何被挤出他的位置的？噢，让我们渴望荣耀，那个我们将清楚地读到他的名字的地方，我们将面对面地看到基督。噢，奇怪！我们不渴望在天堂，看到这位美丽而荣耀的人（如果我可以这样说），确实是一个心爱的人，在天堂里扮演上帝的孩子。 我们随后会来查看约柜，因为门帘会被拉开,*我们会在那里看到充满基督。

"And He was clothed with a vesture dipt in blood."—That is a strange garment! I leave all expositions, and take it to be Christ in His suffering clothes, wooing His Kirk; represented thus to John in His wooing clothes. He is also represented so in Isa. 63:2, "Wherefore art Thou red in thine apparel, and Thy garments like him that treadeth in the wine fat?" Christ, in His suffering for us, was wet to the skin in His own blood. When He was slaying our enemies, He was all bloody to look upon; even a loch of blood, dropping blood. O then come and see if He be not a red man! Had there been but a drop of blood here and there upon Him, it had been less; but He was all dyed with His own blood; for blood dropped from Him and He wet the ground where He lay! "And His sweat was as it were great drops of blood falling down to the ground" (Luke 22:44). So as I think for the space of near hand twenty-four hours, the blood got not leave to dry on Christ, in His suffering for us. For, after Supper, in the garden, He swat a sweat of blood that wet the ground He lay on, and it would be long ere it dried. Then immediately after that, there came a band of men with lanterns and torches, and they bound Him and led Him away, and He got blue marks anew. Pilate then scourged Him; and blood came upon blood. Then, a crown of thorns was put upon His head, to renew His blood again. First God bled Him, then man bled Him, and then the laying on of the cross upon His holy shoulders, would thrust out more blood; (for His wounds could not be closed then) and then His holy hands and feet were nailed to the cross, and He hung bleeding there until the ninth hour, which was about three in the afternoon of the day after He was taken. Then His side was pierced until blood and water came out. So as from after supper in one night, until it was near night the day following, He was under blood. What think ye now of Christ's bloody coat, and bloody skin? Was He not a strong keen warrior? Fought He not well for you? Is He not well worthy of your love? God grant Him good of it, and joy of it! He fought for it, and would not give over the play; and God forbid He had given it over, and rendered up the cause; woe then had been to us. Should ye not then give your best things to Christ? for He gave the best things He had for you—even His precious blood; for the life is in the blood. He seeks no more but the blood and life of your heart-idols and sins; for, says He, "I slew Myself for you, and if ye love Me give blood for blood."
"他身穿一件被浸泡在血中的外袍。" 这是一件奇怪的衣服！我不解释任何东西，我认为这是基督在祂受苦的衣服中，向祂的教会求爱；在约翰面前以这种形象呈现。在以赛亚书 63:2 中也有类似的描写：“你的衣服为何有红色，你的装扮如同踹酒醡的？” 基督为我们受苦时，祂浑身湿透了自己的血。当祂击败我们的敌人时，祂浑身都是血，甚至是滴血的样子。哦，来看看祂是否不是一个红色的人！如果祂身上只有一滴一滴的血，那就少了；但祂浑身都染满了自己的血；因为血从祂身上滴下来，湿透了祂躺着的地面！“祂的汗珠如同大血点滴在地上”（路加福音 22:44）。所以我认为在近二十四小时的时间里，基督在为我们受苦时，血没有干透。因为在晚餐后，在园中，祂流了一滴滴血的汗，湿透了祂躺着的地面，而且要很久才能干透。 然后紧接着，一群带着灯笼和火把的人来了，他们把他捆绑起来带走了，他的身上又出现了青紫痕迹。彼拉多又鞭打了他，鲜血又涌出来。然后，他的头上戴上了一顶荆棘冠，再次流出了鲜血。先是上帝让他流血，然后是人让他流血，然后将十字架放在他圣洁的肩膀上，更多的血液流出来（因为他的伤口无法关闭），然后他圣洁的手脚被钉在十字架上，他流血挂在那里直到第九个小时，也就是被抓走的第二天下午三点左右。然后他的肋旁被刺穿，鲜血和水流了出来。所以从晚餐后的一夜，直到第二天接近晚上，他都沉浸在血液之中。现在你们对基督的血腥外衣和血腥的皮肤有何看法？他不是一个强大而敏锐的战士吗？他不是为了你们而战得很好吗？他不值得你们的爱吗？愿上帝赐福给他，使他因此而喜乐！他为此而战斗，不愿放弃这场戏；愿上帝禁止他放弃，并放弃这个事业；否则我们将会遭受灾难。那么，你们难道不应该把你们最好的东西给予基督吗？ 因为祂为你献上了祂所拥有的最好的东西，甚至是祂宝贵的血液；因为生命就在血液中。祂只寻求你心中偶像和罪恶的血液和生命；因为祂说：“我为你而死，如果你爱我，就用血来回报。”"

"And His name is called the Word of God."—The word is the birth of a man's mind, and an image of what is conceived in the understanding; and it represents to the hearers what is in the mind. Now, because man is a finite creature, the birth of his mind is finite also. As the image of a man in a glass represents the likeness of himself; so his words are the image of his soul, representing what is in him. Christ is the infinite and eternal Word of the invisible God, not only like Him, but God Himself, differing only in manner of subsisting from God, "Who is the image of the invisible God" (Col. 1:15), "being in the form of God, thought it not robbery to be equal with God" (Phil. 2:6). "He that hath seen Christ, hath seen the Father also. No man hath seen the Father at any time, save the Son who is in the bosom of the Father, and He to whom He will reveal Him: All things that I have heard of My Father, I have made known unto you" (John 15:15). Christ is God's tongue (to speak so) to us, betwixt us and our King. He is privy to all the Father's secrets; then, would you have news from that great Court, and want to know the secrets of God, and how the work of your salvation thrives? Christ only knows His Father's mind; make your acquaintance with Christ, and be oft with Him, and ask Him questions often times. He keeps the book where the names of the first-born are recorded; desire Him to let you read your name there. Ye will advise with lawyers, about your lands and inheritances; Christ is our advocate, and has our law-book, to tell us what a holding we have, what duty we owe to our Lord the King; what a fair rent and possession we have. Our inheritance is made sure unto us. Now, because Christ is the only one in all the world likest God, and being His substantial image, yea, being very God, if ye would send your commendations, your love, and services to your heavenly Father, desire Christ to do it, and He will carry them. If ye send a kiss to God by Christ, He will carry it to His Father and your Father.
“祂的名字被称为神的话语。”——话语是人的思想的产生，是对理解中所构思的东西的影像；它向听者展示了思想中的内容。现在，因为人是有限的生物，他的思想的产生也是有限的。就像镜子中的人影像代表了他自己的相似之处；他的话语是他灵魂的影像，代表了他内心的内容。基督是无限和永恒的神的话语，不仅像神，而且是神自己，只是在存在方式上与神有所不同，“神的形像”（歌罗西书 1:15），“祂本有神的形像，不以自己与神同等为强夺之物”（腓立比书 2:6）。“看见了基督，就是看见了父。从来没有人看见过父，惟有在父怀里的独生子将祂表明出来。凡我从父所听见的，我都已经告诉你们了”（约翰福音 15:15）。基督是神对我们的“舌头”，是我们与我们的君王之间的中介。祂知晓父的一切秘密；那么，你想从那个伟大的宫廷得到消息，想知道神的秘密，以及你的救恩工作的进展如何吗？ 只有基督知道他父亲的心意；与基督结交，常常与他在一起，并经常向他提问。他保留着记载长子名字的册子；请他让你读到自己的名字。你们会咨询律师，关于你们的土地和继承权；基督是我们的辩护人，他有我们的法律书，告诉我们我们拥有什么，我们对我们的主，国王有什么责任；我们拥有多么公平的租金和财产。我们的继承权已经确保给我们。现在，因为基督是世界上唯一最像上帝的人，他是上帝真实的形象，是真正的上帝，如果你想向你的天父致意、表达爱意和服务，请求基督代劳，他会带给他的父亲和你的父亲。

"And the armies which were in heaven, followed him upon white horses."—This is not to be understood simply of the church triumphant in heaven; but also of the heavenly army of the church militant on earth; for the church on earth is burgess of another country. Heaven is her home; her members are but merchants hereaway* seeking the pearl of great price, but Christ has given them their burgess tickets, and made them free men. They are sworn to be true to the burgh, and to hold with the heavenly company, to watch and ward with the saints, or "heavenly armies"—called so because they smell of heaven, and their portion is there. "Our conversation is of heaven" (Phil. 3:20). Ye shall ken a man by the smell of his breath: if he savour of the earth, it says, that he is none of the spiritual or heavenly army. Ye might ken by Judas' breath (who said, of the box of spikenard, might not this have been sold for so much) that he was a burgess of the black pit. But see here, they are all on horseback, and in their Master Christ's livery, white and holy; they bear the King's arms upon them. "I have compared thee, O my love, to a company of horses in Pharaoh's chariots" (Song 1:9). See, then, that the saints are on horseback with Christ; He does not ride and His people walk, but will have His own mounted on horseback with Him. He is even then triumphing with us over all our enemies. "Nay, in all these things we are more than conquerors, through Him that loved us" (Rom. 8:37). He will get the victory over all His and His people's enemies; and He will enable His people to get the victory at last. "These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb" (Rev. 7:14). See, then, all the saints are on horseback, galloping and posting to heaven after Christ; overcoming all temptations, triumphing over the world, sin, and death. Then, ye that are but Christ's foot-runners, take heed to this; you that have your souls licking the dust of the earth, and have aye a smell of clay, who mind earthly things. By the smell of their breath ye will ken what country they are of; they are upon their feet with it, wading to their knees, and on their elbows, among the filthy clay-ground of covetousness. Ride up, and ride down, and ride else where* ye will, ye will not get Christ overtaken. Ay, ye will get some like the young man in the Gospel, who would have galloped after Christ, but when Christ bade him go sell all he had, that threw him off the saddle, and laid him on the breadth of his back; and so he fell behind, and never overtook Christ again, so far as we hear of.
"天上的军队骑着白马跟随着他。" 这不仅仅是指天堂中胜利的教会，也指地上奋战的教会的天上军队；因为地上的教会是另一个国家的市民。天堂是她的家园；她的成员只是在这里寻找宝贵的珍珠的商人，但基督给了他们市民证明，并使他们成为自由人。他们发誓要忠于市镇，并与天上的众人一起守望，与圣徒一起守卫，或者称为“天上的军队”——因为他们闻起来像天堂，他们的份额也在那里。“我们的国籍在天上”（腓立比书 3:20）。你可以通过一个人的呼吸气味来认识他：如果他闻起来像大地，那就说明他不是属灵或属天的军队的成员。你可以通过犹大的呼吸气味（他说关于那盒真哪儿的香膏，这些钱不是可以卖掉吗）来认识他是黑洞的市民。但是看这里，他们都骑在马上，穿着他们主基督的制服，洁白而圣洁；他们身上带着国王的徽章。“我的爱啊，我把你比作法老的车兵”（雅歌 1:9）。 看吧，圣徒们与基督一同骑马；他不骑马而他的子民步行，但他会让自己的子民与他一同骑马。他甚至在我们身上战胜我们所有的敌人。“然而，靠着爱我们的主，在这一切的事上，我们已经得胜有余了”（罗马书 8:37）。他将战胜他和他子民的一切敌人；他将使他的子民最终获得胜利。“这些人是从大患难中出来的，曾用羔羊的血把衣裳洗白净了”（启示录 7:14）。看吧，所有的圣徒都骑在马上，跟随基督奔向天堂；战胜一切诱惑，战胜世界、罪恶和死亡。那些只是基督的脚跑者们，请留心；你们的灵魂舔着尘土，时刻闻到泥土的气味，心思只在地上的事物上。从他们的呼吸气味，你们就能知道他们来自哪个国家；他们带着它，深陷到膝盖，用手肘在贪婪的肮脏泥地中。无论你们骑上去，骑下来，或者骑到其他地方，你们都无法追上基督。 哎呀，你们会有像福音书中那个年轻人一样的人，他本来想跟随基督，但当基督命令他卖掉所有的财产时，他被抛下马鞍，摔倒在地；于是他落后了，再也没有追上基督，至少据我们所知。

The devil and the world make some men say, that yon Captain, Christ, rides so hard and fast, that they cannot keep up with Him, and so lose Him. Demas posted awhile along with Paul after Christ and the Gospel, yet at last his horse stumbled, and he fell off, and lost his horse, and company, and altogether. Judas, he posted awhile, but the devil shot a musket ball at him, even thirty pieces of silver, and so he gave it over, and there he lay. Men ken not that the devil and the world are lying betwixt them and heaven, stealing a shot at Christ's horsemen. I assure you the devil seeks no better, than that ye will light and take a bait,† a drink of his strong wine, worldly lusts, and fleshly pleasures, that so your Master on the white horse may be far before you. A little of lawful pleasure is best! Then light not, for the devil will have you lose sight of your Captain; and if ye lose your Master, Christ and fall behind Him, it will stand hard with you. Therefore when ye lose Him, seek and be diligent to find Him out again. Seek the right way, follow the horse's foot-steps, the print of Christ's foot-steps, in holiness, faith, patience, and hope, which may be seen all the way betwixt this and heaven. Ask Him out as the church does; "Saw ye him whom my soul loveth?" (Song 3:3). When the church said, Draw me, she was three or four miles behind. When David said, "O Lord, how long?" (Psalm 6:3), he had almost lost sight of his Captain. Nay, when Christ is a mile or two before, so that there is a little hill betwixt Him and us, with watery eyes and panting heart, look a long look over the mountain, and cry, Lord Jesus, ride at leisure, tarry and take a poor wearied traveller with Thee! Lord, tarry, or else Thou wilt lose a footman. Job said, "Lord, Thou takest me for an enemy." He brake a girth there. Christ has many a sore tired horse to take out of the mire.
魔鬼和世界使一些人说，那位名叫基督的船长骑得如此快，他们跟不上他，因此失去了他。底马斯曾经和保罗一起追随基督和福音，但最后他的马绊倒了，他从马上摔下来，失去了马、伙伴和一切。犹大也曾追随一段时间，但魔鬼向他射出了一颗子弹，就是三十块银币，于是他放弃了，躺在那里。人们不知道魔鬼和世界就在他们和天堂之间，偷偷向基督的骑士射击。我向你保证，魔鬼最希望的就是你们停下来，接受他的诱饵，喝他的烈酒，世俗的欲望和肉体的快乐，这样你们的主人就会远远超过你们，骑在白马上。适度的合法快乐最好！所以不要停下来，因为魔鬼会让你们看不见你们的船长；如果你们失去了你们的主人基督，落在他的后面，你们将会很困难。所以当你们失去他时，要努力寻找他。 寻找正确的道路，跟随基督的足迹，以圣洁、信心、忍耐和希望之心行走，这些足迹可以一直看到从此处到天堂的路上。像教会一样向祂询问：“你们看见我心爱的人吗？”（雅歌 3:3）。当教会说“拉我”时，她已经落后了三四英里。当大卫说：“耶和华啊，你要到几时为止呢？”（诗篇 6:3）时，他几乎看不见他的领袖了。不，当基督在前面一两英里的时候，我们之间有一座小山，眼睛湿润，心跳加速，远远地望过山顶，呼喊：“主耶稣，慢慢地骑马，等待并带上一个疲惫的旅行者吧！主啊，请等一等，否则你会失去一个跟随者。”约伯说：“主啊，你把我当作仇敌。”他在那里断了一个马鞍带。基督有许多疲惫不堪的马要从泥潭中救出来。

In this triumphing host, many of Christ's soldiers will be very near off their horses, and hanging by the houghs.* "I said in my haste, All men are liars" (Psalm 116:11). Here David was hanging upon the saddle by the houghs. Peter got a fall off his horse, and he fell into a swoon, and lost his horse when he denied his Master. Yea, God will have the horse sometimes to stumble, and will have His servants laid on the breadth of their backs, and all their clothes spoiled, and a leg or an arm broken; because they, like young riders, are full of self-importance, and will not follow their Captain, and care not about keeping a good bridle-hand. As David will ride on a hanging and steep hill of murder and adultery; Lot upon incest and drunkenness; and or ever they be aware, the devil trips up their heels to the sun, and gives them such a fall, that they be on their knees with it, and shall lose their horse, and so be obliged to creep up the hill on their hands and feet. "Then see that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil" (Eph. 5:15, 16). "Work out your salvation with fear and trembling." I think He speaks by this text, as if He would say, Be not rash; take heed to your ways; keep a good bridle-hand; hold off the hills, and hanging precipices of ice; for if ye give the devil and your lusts the horse bridle to lead, they will sink you to the girths in a black marsh, near to the mouth of hell, and leave you there, and laugh at you when they have done. The devil is aye playing such sports and tricks as these; they are but feckless* sports; and I tell you, do your best, ye will get a broken brow ere ye win to heaven. But come weeping to Jesus. I ken the saints fall on Christ's floor; when they break their faces, He is at their elbow, to blow upon the wound, and take them up again. We, like fools, will ride at full career, and cross the long sands; and we grow too jolly and proud of our victory. I said I shall never be moved, says David; I shall die in my nest, says Job; but God breaks the bridle, and the horse loses his feet, or runs from him on a hard causeway, and there lies syne† a stout man! Be not high minded, be not too wanton, nor too secure, after ye have won a race at The Communion, and have gotten a hold of Christ; ye know not how soon ye may get a fall, or your mittens laid up‡ (as we commonly say), and then your boasting will be laid. Ye will say, Ye bid us rejoice in the Lord. I bid you rejoice; but see that it be humble rejoicing, sober joy, with fear and holy care.
在这个胜利的军队中，许多基督的士兵将离他们的马非常接近，并且靠着蹄挂着。"我急忙说：众人都是说谎的"（诗篇 116:11）。在这里，大卫正被蹄挂在马鞍上。彼得从马上摔下来，他在否认主时昏倒了，失去了他的马。是的，上帝有时会让马绊倒，让他的仆人平躺在背上，所有的衣服都被弄脏，一条腿或一只手被折断；因为他们像年轻的骑手一样，充满了自负，不愿意跟随他们的队长，并且不在乎保持良好的把手。就像大卫会骑在一个充满谋杀和通奸的陡峭山坡上一样；罗得会骑在乱伦和醉酒的陷阱上；在他们察觉之前，魔鬼会绊倒他们的脚跟，给予他们如此沉重的打击，他们会跪在地上，失去马匹，从而被迫爬上山坡。"所以你要谨慎地行事，不要像愚昧人，只要像智慧人，因为现在正是邪恶的时候"（以弗所书 5:15,16）。"要恐惧战兢地去成全你们的得救。"我认为他通过这段文字在说，不要冒失行事；要谨慎自己的行为；保持好的控制能力；远离陡峭的山坡和悬崖冰川；因为如果你把马勒交给魔鬼和你的欲望来引导，他们会把你沉没到黑色沼泽的马腹部，靠近地狱之口，然后离开你，当他们完成后嘲笑你。魔鬼总是玩这样的把戏；它们只是些无聊的游戏；而且我告诉你，尽你最大努力，你在到达天堂之前会碰得头破血流。但是，带着眼泪来到耶稣面前。我知道圣徒们会跌倒在基督的地板上；当他们摔伤脸时，他就在他们身边吹拭伤口，并把他们扶起来。我们像傻瓜一样，会全速奔驰，穿越漫长的沙滩；我们变得太过快乐和骄傲于我们的胜利。大卫说我永远不会动摇；约伯说我会死在我的巢中；但是上帝打断了马勒，马失去了脚，或者在坚硬的路面上逃离他，然后一个强壮的人就躺在那里！ 在参与圣餐之后，获得基督的接纳后，不要傲慢，不要过于放纵，也不要过于安逸。你们不知道自己可能很快就会失败，或者被放弃（常说的话），那时你们的夸耀将会被打消。你们会说，你们告诉我们要在主里面欢喜。我告诉你们要欢喜，但要谦卑地欢喜，清醒地喜乐，带着敬畏和圣洁的关怀。

"Clothed in fine linen, white and clean."—Whiteness being the most perfect colour, is a token of innocence, and blackness is a mark of guilt. Here the saints are in their Master's livery, clean and holy: "Be ye holy as He is Holy." Be ye harmless as He is, who, when He was reviled, reviled not again. Let the white clothes of your profession be also adorned by the innocency of your lives. Let your good works shine before men, that your heavenly Father may be glorified. Thus manifest your thankfulness after The Communion. Christ's sheep have His mark upon them, and are like Himself in holiness. Let them see Christ's stamp and coat of arms upon you: your King's arms, in all your actions, Faith, and Truth. What is it that makes men profess that they are riding to heaven after Christ, but to deceive the world: they are the devil's black armies, and are wearing the devil's double-black arms, Falsehood and Vanity. They choose to live in sin, pride, and vanity of apparel, which is not booked like the white livery or linen of the saints, but rather like the black livery of the prince of the bottomless pit. May the Lord direct your hearts unto the love of God, and to a patient waiting for Christ, and to Him be praise. Amen.
穿着细亚麻布，洁白无瑕。——白色是最完美的颜色，是无辜的象征，而黑色则是有罪的标志。在这里，圣徒们穿着主人的制服，干净而圣洁：“你们要圣洁，因为我是圣洁的。”你们要像他一样无害，他被辱骂的时候，没有还口。让你们的职业的洁白衣服也被你们生活的无辜所装饰。让你们的善行在人前发光，使你们的天父得荣耀。这样，在圣餐之后，显明你们的感恩之心。基督的羊有他的印记，他们在圣洁上像他一样。让他们看到基督的印记和你们身上的纹章：你们君王的纹章，在你们的一切行动中，信仰和真理。是什么让人们宣称他们在跟随基督去天堂，而实际上是在欺骗世人：他们是魔鬼的黑色军队，穿着魔鬼的双黑军装，虚伪和虚荣。他们选择活在罪恶、骄傲和虚荣的服饰中，这与圣徒们的洁白制服或亚麻布完全不同，而更像是无底坑之王的黑色制服。 愿主引导你们的心归向上帝的爱，并耐心等待基督，愿荣耀归于祂。阿门。

SERMON II.—Zechariah 13:7, 8, 9
讲道二——撒迦利亚书 13:7, 8, 9

Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered; and I will turn mine hand upon the little ones, &c.—Zechariah 13:7, 8, 9.
醒来吧，剑啊，攻击我的牧人，攻击与我同在的人，万军之耶和华如此说：击打牧人，羊群就会四散；我也要伸手攻击那些微小的人，等等。——撒迦利亚书 13:7, 8, 9。

AS the Eunuch, when reading Isaiah 53 asked the question, "Of whom speaketh the prophet this? of himself, or of some other man?" so may we of the sufferings of Christ. Christ's sufferings were so admirable that they made Him a world's wonder! As if a man would say, What a sight do I see? The like whereof I never saw! I see the Son of God, the Lord of Life, all mangled in His hands and feet.
当宦官读以赛亚书第 53 章时，他问道：“先知所说的是指谁呢？是指他自己，还是指其他人？”我们也可以问同样的问题，关于基督的受难。基督的受难是如此令人赞叹，以至于使他成为世界的奇迹！就像一个人可能会说，我看到了什么景象？我从未见过这样的景象！我看到了神的儿子，生命的主，他的手脚都被撕裂了。

There are three grounds of wonder in our Lord's sufferings. 1. Look at His Person. 2. Compare Him with others. 3. Look at the rare way of clearing mercy and justice.
我们主受苦的三个奇妙之处：1. 看祂的身份。2. 将祂与他人相比较。3. 看那罕见的慈悲与公正的方式。

1. Look on His Person, and wonder that the Way should be weary; Strength, faint; Life, die; Bread, hungry; and Water, thirsty. Is not this a rare matter? A wonder! that the God-head should be knit in a personal union with the Man of Sorrows! For God with His Spirit to bear up a man under sorrow, is nothing, compared with giving His personal subsistence to stand connected with wounds, blood, curse, and shame! For the God-head to breathe, live in, and dwell as one with the person shamed, cursed, hanging on the cross, dead, and buried, is truly wonderful! Here God is made a curse, God is made a shame; and the personality of the God-head still abiding with the shame and the curse, howbeit neither cursed nor ashamed.
看着祂的人，惊讶于道路的疲惫；力量，虚弱；生命，死亡；面包，饥饿；水，口渴。这不是一件罕见的事吗？一个奇迹！神的本质与忧伤之人结合在一起！因为神以祂的灵来承担一个人的忧伤，与将祂的个人存在与伤口、血液、诅咒和羞辱联系在一起相比，简直微不足道！神的本质在羞辱和诅咒中呼吸、生活和与被钉在十字架上、死去和埋葬的人合为一体，真是令人惊奇！在这里，神成为了诅咒，神成为了羞辱；而神的个性仍然与羞辱和诅咒同在，尽管祂既不被诅咒也不感到羞愧。

2. Compare Him with others. It was nothing to see Moses subjected to scorning; Zechariah slain, between the porch and the altar; and many of the ancient Fathers rent in pieces: but for Christ, for God, to be so handled is strange! No wonder though all the world wonder and cry, O God, what wonders do we see! The hand that spanned the heavens, pierced with nails! The feet of Him that treadeth on the stars, nailed to a tree!
与他人相比较。看到摩西受到嘲笑并不稀奇；撒迦利亚在殿与祭坛之间被杀害；许多古代先知被撕成碎片。但对于基督、对于上帝来说，被如此对待是奇怪的！难怪全世界都惊讶地喊道：“哦，上帝，我们看到了什么奇迹！”那双曾经遮天蔽日的手，竟然被钉上了钉子！那双踏着星辰行走的脚，竟然被钉在了十字架上！

3. What man or angel could have dreamed of this rare work, and strange way to heaven, that justice would have God-man to suffer? This was a voluntary work, for God to come down and save men; which He needed not to do by any necessity of nature. God's own free will was above, beyond, and before this set and decreed law of justice. Out of His free good will, He breathes out goodness, love, mercy, and tender compassion. What a mystery? The infinite God to suffer for miserable men!
3. 有什么人或天使能够梦到这种罕见的工作和奇怪的通往天堂的方式，以至于正义需要上帝的人类化身去受苦？这是上帝自愿的工作，要下凡拯救人类；他并不因任何自然的必要性而需要这样做。上帝自由的意志高于、超越并在这个设立和确定的正义法则之前。出于他自己的善意，他呼出了善良、爱、怜悯和温柔的慈爱。多么神秘的事？无尽的上帝为了可怜的人类而受苦！

Use. Then he that counteth little of sin, counteth little of God. The wilful sinner, who takes sin into his bosom, is cruel to his Maker. If Christ be your husband, and you His wife; then sin slew your husband. Will the wife love the knife that cutted her husband's throat? Ye will say, The wife loveth not the husband, if she take the man into her bosom who pursued her husband to the death, and helped to execute him on the gallows. Should the redeemed of the Lord then love their lusts, that pursued Christ to the death, and nailed Him to the cross? Then beware, by going on in sin, of saying Amen to the shedding of Christ's blood.
用。那些对罪恶看得不重的人，对上帝也看得不重。那些故意犯罪、将罪恶带入怀中的人，对造物主是残忍的。如果基督是你的丈夫，你是他的妻子；那么罪恶杀死了你的丈夫。妻子会喜欢那把割断她丈夫喉咙的刀吗？如果她将那个追杀她丈夫致死并帮助将他绞死在绞刑架上的人带入怀中，那么她就不爱丈夫了。那么，主的救赎者们应该爱他们的欲望吗？那些欲望追逐基督致死并将他钉在十字架上的欲望？所以，当你继续犯罪时，要小心不要对基督的流血说阿门。

Love, and learn to look at, Christ in His suffering for His people. O the love of God, it passeth all knowledge! "For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life" (Romans 5:10). Christ laid the ground-stone, and foundation of His love very deep; even down upon the earth, the grave, shame, the curse, hell, and the wrath of God. Yea, in His love, He maketh all His elect children kings and princes to God, and they shall reign with Him for ever and ever. O! then what great fools are they who will not be kings and princes!
爱，并学会看待基督为他的子民所受的苦难。哦，上帝的爱，超越一切知识！“因为我们作仇敌的时候，借着神儿子的死，得与神和好，既已和好，就更要因他的生得救了”（罗马书 5:10）。基督深深地奠定了他的爱的基石和基础；甚至踏在地上、坟墓、羞辱、咒诅、地狱和上帝的愤怒之上。是的，在他的爱中，他使他所有的选民成为上帝的君王和王子，他们将与他一起永远统治。哦！那些不愿意成为君王和王子的人真是愚蠢至极！

But alas! that the world is aye picking quarrels with Christ and His followers. "Let us break their bands asunder, and cast away their cords from us" (Psalm 2:3). When Christ came to the nation of the Jews, they were offended at Him. I assure you he is far forward who finds no fault with God; who thinks Christ so fair and lovely, that there is no spot in Him, and loves Christ, even when He seems to be angry at him.
但唉！世界总是与基督及其追随者争吵。"我们要挣断他们的捆绑，摆脱他们的绳索"（诗篇 2:3）。当基督来到犹太人的国家时，他们对他感到冒犯。我向你保证，那些对上帝没有任何过错的人是非常进步的；他们认为基督是如此美丽动人，没有一点瑕疵，并且即使基督似乎对他们生气，他们仍然爱着基督。

If it be asked, Should Christ have offered mercy to the Jews? Is it not against justice, that mercy should be offered to those who trample mercy under foot?
如果有人问，基督是否应该向犹太人提供怜悯？怜悯难道不是被践踏的人应该被提供怜悯吗？

Ans. 1. If you consider Christ's nature and offices, ye will see that He behoved to give an offer of mercy to those who spat in His face. Having man's nature in Him, He behoved to put on bowels of mercy. God's infinite mercy upon Christ's tender heart, bound Him that He could not go away and leave His friend's house; but constrained Him to stay still, and take all the strokes that His friends gave Him. A man has compassion on his first-born; a woman on the fruit of her womb; a husband on his wife; a kinsman on his friend; and a faithful king on his people: but Christ is infinite (even mercy running over the banks) in His nature. Christ said to Justice, "Stay till I woo My bride:" for justice (as manifested to us) is a voluntary decree of God to punish sinners; and justice would have been at us to slay us. Absalom sought to slay David his father, but David gave command to the captains and officers to deal gently with the young man Absalom. Be not sore upon my child. So mercy comes to sinners through Christ.
1. 如果你考虑基督的本质和职责，你会看到他必须向那些吐他脸的人提供怜悯的机会。他具有人的本性，他必须怀有怜悯之心。上帝对基督温柔的心充满了无限的怜悯，使他不能离开他朋友的家，而是被迫留下来，接受朋友们给他的一切打击。一个人对他的长子有怜悯之心；一个女人对她的胎儿有怜悯之心；一个丈夫对他的妻子有怜悯之心；一个亲戚对他的朋友有怜悯之心；一个忠诚的国王对他的人民有怜悯之心：但基督是无限的（甚至怜悯溢出了堤岸）在他的本性中。基督对公正说：“等我追求我的新娘再走吧。”因为公正（如向我们展示的那样）是上帝自愿惩罚罪人的决定；而公正本来会来杀我们。押沙龙试图杀死他的父亲大卫，但大卫命令将军和官员对年轻人押沙龙温柔对待。不要对我的孩子太苛刻。所以怜悯通过基督来到罪人身上。

2. Look to Christ's office, as dying Christ. Our Lord would never say amen to our forwardness, nor run away and leave us, nor yet would He say amen to the curse of the law. The law cried, Death upon all sinners; Christ, as Mediator (to speak so) said, God forbid, My Father! I would rather give My heart's blood ere it were so. How went the matter then? Thus; aye the unkinder the world was to Christ, He was aye the kinder to it; they abused Him, He kissed and embraced them in His arms. Christ, as Mediator, came and bowed down to go into the house of clay that He had borrowed from the Jews (to speak so), but they met Him in the door, fell upon Him and abused Him, and bruised both His hands and His feet.
2. 看向基督的职责，作为垂死的基督。我们的主决不会对我们的急躁说“阿门”，也不会逃跑离开我们，也不会对律法的咒诅说“阿门”。律法呼喊着，要对所有罪人施以死刑；基督作为调解者（这样说），却说：“天父，千万不要这样！我宁愿献上我心脏的鲜血，也不愿如此。”那么事情是怎样进行的呢？就是这样；世界对基督越是残忍，他对世界越是慈爱；他们虐待他，他却亲吻并拥抱他们。基督作为调解者，前来并屈身进入他从犹太人那里借来的泥土之屋（这样说），但他们在门口遇见他，扑向他并虐待他，伤害了他的双手和双脚。

3. (Which may be sweetest of all). Upon what terms did Christ make the bargain with His Father? He got commandment to die, but not continually. He said, Content, I will die, and be warm-hearted to them; I shall take a lift of them in My two arms, to pull them out of hell, and from all their miserable toil. Our Lord says, Let them be as ill as devils to Me, I will be as good as God to them.
3. （这可能是最甜蜜的）。基督与父亲达成了什么样的协议？他得到了死亡的命令，但不是永远。他说，满意，我愿意死，并对他们怀有热忱；我将用我的双臂扶持他们，将他们从地狱和所有的痛苦中拯救出来。我们的主说，让他们对我像恶魔一样，我将对他们像上帝一样善良。

Use. Then it reproves those who seek a reason why Christ died for them. O, say they, I am a hard-hearted body, so rebellious that Christ would never die for me! Well, then, do ye think that Christ died for hire? Would you make Christ a Popish God, who died for sinners only for as good again. Christ, ere He came out of heaven, knew the worst of it, and said, Let My friends slay Me, I will die in love for them. Look, then, sour, unthankful world, what a hold Christ took of your souls, and held them fast, and would not let them go. So it is a shame to us not to clasp to Him. This mercy of the Mediator has shamed us all out at the door; we are ashamed for ever more, if we do not take Christ who would so fain take us. Come to yourselves, then, and fight no longer against Him. Say, Woe's me, that my Lord kissed me, but I abused Him! If this move not our heart, and melt it with love to Christ, God shall break it all to pieces, and it never shall be healed again. O, my friends, Christ never got a good turn of His friends. "He came unto His own, and His own received Him not" (John 1:11). The house of Israel crucified Him; the daughters of Jerusalem stirred Him up before He pleased. The rulers and teachers of the kirk, and professors are the traitors, who sell Christ, even the men who pretend friendship with Him. It is a shame to beguile and be false to any friend, far less should we be false to Christ. Art thou a professor and in the kirk? Be true to Christ, and stand to His cause.
使用。然后指责那些寻求基督为何为他们而死的原因的人。哦，他们说，我是一个铁石心肠的人，如此叛逆，以至于基督绝不会为我而死！好吧，那么，你们认为基督是为雇而死的吗？你们想让基督成为天主教徒的神，只为罪人而死，只为回报而死。基督在离开天堂之前，知道了最糟糕的情况，并说：“让我的朋友们杀死我，我将出于对他们的爱而死。”那么，看啊，酸楚、不知感恩的世界，基督掌握了你们的灵魂，牢牢地抓住了它们，不会放手。因此，如果我们不紧抱祂，就是我们的耻辱。中保的怜悯让我们都感到惭愧；如果我们不接受如此渴望接纳我们的基督，我们将永远感到惭愧。那么，回到自己，不要再与祂战斗了。说：“哀哉！我的主与我亲吻，但我滥用了祂！” 如果这不能动摇我们的心，并使它因对基督的爱而融化，神将把它彻底打碎，再也无法治愈。哦，我的朋友们，基督从来没有受到朋友的好处。“祂来到了自己的地方，自己的人却不接受祂”（约翰福音 1:11）。以色列的家族把祂钉在十字架上；在祂高兴之前，耶路撒冷的女儿们激怒了祂。 教会的统治者、教师和教授们是叛徒，他们出卖基督，甚至那些假装与他友好的人。欺骗和背叛任何朋友都是可耻的，更不应该对基督不忠诚。你是一位教授并在教会里吗？对基督忠诚，并坚守他的事业。

"Awake, O sword, against My shepherd."—As if the sword had ears, and were asleep, the Lord speaks to it. "If I bring a sword upon a land, and say, Sword, go through the land, to cut off from it man and beast" (Ezek. 14:17). He is speaking to the sword as if it were a messenger who had ears, whom He sends on an errand. We should be afraid to anger the Lord who hath so many on His side. Providence and justice have many friends, and mercy has many servants. If God say, Sword, go to Germany, go through Scotland, it dare not sit His call:* God's providence has a secret impulse upon all the creatures. If God say, Arise, pestilence, and set on them; Awake, devils; Come hither, graven images and set on Scotland; Come hither, whore of Rome, smite Scotland, and make it a den of dragons, they must obey. He bids the sword awake against His Son, and Shepherd, Christ, because, by the determinate counsel of God, He was to be slain.
"醒来吧，剑啊，攻击我的牧人。"——仿佛剑有耳朵，正在睡觉，主对它说话。"如果我使剑降临到一片土地上，并说，剑啊，穿过这片土地，剪除其中的人和兽"（以西结书 14:17）。他对剑说话，仿佛它是一个有耳朵的使者，他派遣它去办事。我们应该害怕惹怒主，因为他有很多人站在他这一边。上帝的慈爱和公正有很多朋友，怜悯有很多仆人。如果上帝说，剑啊，去德国，穿越苏格兰，它不敢违抗他的召唤：上帝的慈爱对所有的生物都有一种秘密的推动力。如果上帝说，瘟疫，起来吧，攻击他们；魔鬼们，醒来吧；来吧，雕像，攻击苏格兰；来吧，罗马的妓女，击打苏格兰，使它成为龙的巢穴，它们必须服从。他命令剑醒来攻击他的儿子，牧人基督，因为按照上帝的决定，他必须被杀害。

And there be two sweet reasons why He awaketh the sword against Christ. 1. Because the sword behoved to sleep a while, till Christ's twelve hours of the day was over. Says He, Luke 13:32, "I must work to-day and to-morrow, and the third day I shall be perfected." So long as Christ hath the world to teach with the gospel, and any seed to sow, any soul to convert, as long the sword slept; for His Father gave Him a time to suit† His wife, and O! but our Lord bestirred His time, and hastened before the sword awaked against Him. 2. The sword behoved to sleep till the term-day came; and then the sword awaked, for God would not want payment an hour beyond the time, and that was a black and dreary hour to Christ. He got not two summons, with continuation of days, but He behoved to keep the first day, and answer the first summons. Therefore, when He was to answer peremptorily to the justice of God, and (as it were) an hour of awakening to the sword (for God would not let the diet pass the day, nor renew Christ's bond), He said, "Now is My soul troubled; and what shall I say? Father, save Me from this hour" (John 12:27). So Christ desired it not; but for the love He had to us He was glad of the day, and willing to pay the debt, and had the sum ready; "For their sakes I sanctify Myself" (John 17:19). He made His soul and body ready for the fire, to be burnt as a sacrifice for man upon the altar of the cross. And because He was minded not to play the dyvour,* He was willing, with all His heart, to suffer; therefore, says He, "Arise, let us go hence" (John 14:31). He went to that place where He knew they would take Him, and willingly went to prison for the debt. He was like an honest man who resolved to pay His debt, and would fain have the money off His hand, and receive a discharge. O! fain would Christ have had a written discharge in His hands for Himself, His heirs and assigns.†
有两个甜蜜的理由，为什么祂对基督挥动剑。1. 因为剑必须睡一会儿，直到基督的十二个小时结束。祂说，路加福音 13:32，“我今天明天施行医治，第三天我的事就成全了。”只要基督还有世界要用福音教导，还有种子要撒，还有灵魂要转化，剑就会睡觉；因为祂的父亲给了祂一个适合祂妻子的时间，哦！但我们的主在剑醒来之前匆忙行动。2. 剑必须睡到期限来临；然后剑醒来，因为上帝不会在时间过后一小时还要求付款，那对基督来说是黑暗而沉闷的时刻。祂没有得到两个传票，延长日期，而是必须守住第一天，回答第一次传票。所以，当祂要对上帝的公正作出果断回答时，（可以说）这是剑苏醒的时刻（因为上帝不会让审判过期，也不会续约基督的债务），祂说：“我心忧愁，我当说什么呢？父啊，救我脱离这时候吧！”（约翰福音 12:27）。 所以基督并不渴望这样做；但是出于对我们的爱，他为这一天感到高兴，并愿意偿还债务，他已经准备好了这笔钱；“我为他们自己分别为圣”（约翰福音 17:19）。他使自己的灵魂和身体准备好被火烧毁，作为对人类的牺牲，放在十字架的祭坛上。因为他不想扮演债务人的角色，他愿意全心全意地受苦；因此，他说：“起来，我们离开这里”（约翰福音 14:31）。他去了他知道他们会带他去的地方，并愿意为债务而去监狱。他就像一个诚实的人，决心偿还债务，并渴望把钱还清，得到一份解除。哦！基督多么希望自己手里有一份书面解除，为自己、继承人和受让人。†

Hence, we are taught to use our time well, our twelve hours of time here, as Christ did. At the hour of death, at the hour of call, He had nothing to do; so let us be ready against our hour, that so death and judgment awake us not. It is an unmeet time to sleep then, while the judge is before the door; and when we hear the voice of the Lord's feet coming in wrath against the land, it is not time for us to lay down our head, and say, "Soul, take thine ease." And yet it is often seen, when God is crying to the sword to awake against a land, it is midnight with men therein; then they are sleeping; and it is the fearfulest death of all to die in a sleep, and unprepared; to be slain in that state and leap into eternity in a night dream, when we know not where we are going.
因此，我们被教导要善用我们的时间，在这里的十二个小时，就像基督一样。在死亡的时刻，在呼唤的时刻，他没有任何事情要做；所以让我们准备好迎接我们的时刻，这样死亡和审判就不会惊醒我们。在那时候睡觉是不合适的，因为审判者就在门前；当我们听到主的脚步声带着愤怒来到这片土地时，我们不能放下头，说：“灵魂，你可以安息了。”然而，经常看到的是，当上帝呼唤剑来对付一个国家时，那个国家的人们正在午夜沉睡；然后他们在睡梦中被杀害，毫无准备地跳入永恒之中，而我们不知道自己要去哪里，这是最可怕的死亡。

"Awake, Sword, smite."—Spare that man by no means; Justice, Spare Him not; Curse of the law, Spare Him not; Men and devils, Take your will of Him. To hear God say this of Christ was a world's wonder! O sun, hide thyself, hide thy face! O heavens, put on a mask of darkness! O angels, go down and dry the sweat off Him! O earth, tremble! O graves, open! O rocks, rent! Fools mock and laugh at sin, but Christ wept when He satisfied for it.
"醒来，剑，击打。" - 绝不要饶恕那个人；正义，不要饶恕他；法律的诅咒，不要饶恕他；人和魔鬼，尽情对待他。听到上帝这样说基督是世界的奇迹！太阳啊，隐藏自己，隐藏你的脸！天啊，戴上黑暗的面具！天使们，下去把他身上的汗水擦干！大地啊，颤抖吧！坟墓啊，打开吧！岩石啊，裂开吧！愚人嘲笑和嘲笑罪恶，但基督为之忏悔时却流泪。

"Awake against my fellow."—Christ who is equal with the Father, "the image of the invisible God, the first-born of every creature" (Col. 1:15), the "exact character"* of His person; is the man who stands with God ever ready to do His work, and to run for us where ever the Lord bids Him. Hence learn, that Christ in nature is even the brightness of God's glory, "the express image of His person" (Heb. 1:3). We see the printing iron leaves behind it every way, the print of itself; so the Lord from eternity brought forth another like Himself, the Second Person of the Trinity, stamped with that same glorious God-head, with all the essential properties that are in the Father. As the Father has life, so the Son has life in Himself. As all men honour the Father, so should they honour the Son. The brightness of God's glory is a great word, a rare and great mystery. The glancing† brightness coming from the sun, is not another sun; nor is the glancing brightness of a precious stone, another stone. And so it is here with Him. Because, all that is in God is God, and there is nothing in Him but what is in His nature; therefore the riches and beams of infinite glory, and that substantial glancing glory, and beauty in God, is God, and the very nature of God, and the same God with the Father. Only this substantial glancing of God's glory, has subsistence in itself, to make it a person distinct from the Father; and, therefore, Christ is God, and co-equal with God in all things, carrying the substantial stamp and character of the God-head. Now, this glorious image, being the Lord's delight from all eternity, He would not enjoy His alone,* but put a copy of the God-head, as it were in print, on the flesh and blood of man, when The Word was made flesh, that we might take this fellow and companion of God, to be our fellow and companion. See, then, the dignity of the elect in Christ, that God and they are made one! are made one in such a manner that He has (so to speak) parted His own Son betwixt Himself and them. Take Him, take Him, then, with God's blessing. God gave you Him with good will, take ye Him with heart and good will then.
“醒来反对我的同伴。” - 与父同享平等的基督，“是那不能看见之神的像，是在一切被造之物以先生的”（西门福书 1:15），是神的“本体的真像”*；祂是站在神旁的人，时刻准备着做神的工作，并在主召唤的地方奔跑。因此了解，基督本质上是神的荣光，“是神本体的真像”（希伯来书 1:3）。我们看到印戳留下自己的印记；同样，主从永远中生出另一个像祂自己的存在，三位一体的第二位，印有同样荣耀的神性，拥有所有与父神同在的本质属性。父怀有生命，子也怀有生命。众人尊崇父，也应当尊崇子。神的荣光是伟大的词语，是一个罕见而伟大的奥秘。从太阳上反射出来的耀眼的荣光并不是另一颗太阳；宝石上的耀眼光泽也不是另一块宝石。在这里，也是一样的。 因为上帝内含的一切都是上帝，除了上帝的本性之外，没有任何其他东西；因此，无限荣耀的财富和光辉，以及上帝内在的闪耀荣耀和美丽，都是上帝，是上帝的本性，与父神是同一位上帝。只有这种上帝荣耀的实质性闪耀，具有自己的存在，使其成为与父神不同的个体；因此，基督是上帝，与上帝在一切事物上平等，具有上帝的实质印记和特征。现在，这个荣耀的形象是主从永远以来的喜悦，他不仅享受自己，而且将上帝的本质的副本，仿佛印在人的血肉上，当道成肉身的话，我们可以接受这位与上帝同伴的同伴。因此，看到选民在基督里的尊贵，他们与上帝合而为一！以一种方式合而为一，以至于他（可以这样说）将自己的儿子分给了他自己和他们。那么，带着上帝的祝福，接受他吧。上帝乐意将他赐给你们，那么你们也要乐意接受他。

"Smite the Shepherd."—Smite Christ and the apostles shall be offended, run away and leave Him. Here is a command to the sword to set on Christ God's Fellow and the chief Shepherd. Even Christ is arraigned before the judge, for the sins of men. Wherefore should this have been? We would have been stricken and condemned for ever, had not the Lord stricken and condemned His own Son. Here we have God taking the sacrifice of His Son, and letting us go. He knew that His Son would bear the strokes best. What reason had Christ to be stricken? He came but under the debt; might He not have gone free? No, no, as He came under the debt, He behoved to pay. Justice would not let Him away; but smote Him so, that indeed it struck the Lord's soul from His body. You that live in sin, are ye not afraid when the God of glory got such a stroke? We make but sport of it, but God's sword goes through flesh and bones, soul and body. Beware of a stroke of it out of Justice's hand; for if ye get it ye will never do well again: ye will be like Moab, a broken and lame pot,* and shall curse the day wherein ye were born (Jer. 20:15). "He hath hedged me about, that I cannot get out; He hath made my chain heavy (Lam. 3:7).
"击打牧人。" - 击打基督，使使徒们感到冒犯，逃跑并离开他。这是一项命令，让剑攻击基督，上帝的同伴和首要的牧人。甚至基督也被告上法庭，为了人类的罪孽。为什么会这样呢？如果不是主降罪和定罪自己的儿子，我们将永远被击打和定罪。在这里，我们看到上帝接受了他儿子的牺牲，让我们得以自由。他知道他的儿子能最好地承受这些打击。基督有什么理由被击打呢？他只是承担了债务，他不可以自由吗？不，不，因为他承担了债务，他必须付出代价。正义不会让他逃脱，而是击打他，以至于实际上将主的灵魂从他的身体中击打出来。你们这些生活在罪中的人，当荣耀的上帝受到如此重击时，难道你们不害怕吗？我们只是拿它开玩笑，但上帝的剑穿透肉体和骨骼，灵魂和身体。小心不要从正义之手中受到这样的打击；因为如果你们受到了，你们将再也无法好起来：你们将像摩押一样，成为一个破碎和跛脚的罐子，并且会诅咒你们出生的那一天（耶利米书 20:15）。 他用篱笆围住了我，我无法逃脱；他使我的链条变得沉重（耶哀哀书 3:7）。

"And the sheep shall be scattered."—That is, The disciples shall flee away for fear, and shall start and fall at Christ's sufferings; because they were thinking He should be an earthly king, and make them great men in the world. But they were all mistaken: for He came to get strokes, and not an earthly kingdom.
“羊将被驱散。”-也就是说，门徒们会因为害怕而逃散，他们会因为基督的受难而惊恐和跌倒；因为他们以为他会成为一个世俗的国王，使他们在世界上成为伟大的人。但他们都误解了：因为他来是为了受苦，而不是为了得到一个世俗的王国。

Doct. Observe here: The faith of the apostles, when Christ was taken, gets a crack; the back of it is near broken, and they are at the point of giving up with Christ, taking Him not to be the Redeemer of the children of Israel. O, but God's children, in their way to heaven, get many sore backsets!† Many sore trials have the people of God to encounter with. They are many times at that of it, that they know not what to do. What might the disciples now think, but Christ and they were separated never to meet again? "Wherefore hidest thou thy face, and holdest me for thine enemy?" (Job 13:24). Christ, the true heir, was put to this, What shall I do? "Now is," says He, "My soul troubled, and what shall I say?" Howbeit He never doubted, though He was put to tears and strong cries. I think the saints, in their way to heaven, are like rash children, who get many a fall, and break their face twice a day. God will give them such a backset and fall under temptations, that their eyes will reel again, their hands grow weak, and their hearts faint; so that there is but as a hair-breadth, betwixt them and their giving up with God. Faith, as it were, goes through fire and water to heaven: or like a soldier going through an enemy's camp, this one runs at him with a spear, another discharges a musket at him, one runs him through the arm or thigh, with a sword; another has well nigh put him off his horse, and he is very near surrendering; yet he spurs through, and at last gets away with his life. So the Christian warrior, however many hazards he may meet with, shall come off victorious at last. This may be a comfort for all under temptations and down-castings for their grievous sins. Ye sometimes cry, "No, but God loves me not; I am often doubting if the dead rise, if there be a heaven," &c. These are backsets, but take ye no fear, give not over, all shall be well. Faith must not be like foolish people, to seek law-burrows* of temptations. True faith is an herb that grows best in winter weather.
医生，请注意：当基督被捉拿时，使徒的信心出现了裂痕；它几乎要破裂了，他们几乎要放弃基督，认为他不是以色列子民的救赎者。哦，但上帝的子民在通往天堂的道路上经历了许多严重的挫折！上帝的子民经历了许多严峻的试炼。他们经常陷入困境，不知道该怎么办。门徒们现在可能会怎么想呢？难道基督和他们永远分离，再也不会相见吗？“你为什么掩面，把我当仇敌？”（约伯记 13:24）。基督，真正的继承人，也曾陷入这种困境。他说：“现在我心里忧愁，我当说什么呢？”尽管他曾流泪和强烈呼喊，但他从未怀疑过。我认为圣徒们在通往天堂的道路上就像冲动的孩子，他们经历了许多跌倒，每天都摔断了脸。上帝会给他们这样的挫折和陷入诱惑，以至于他们的眼睛会晃动，他们的手会变得无力，他们的心会变得软弱；所以他们与放弃上帝之间只有一线之差。 信仰，可以说，经历了火与水才能到达天堂；或者像一名士兵穿过敌军营地，一个人用矛冲向他，另一个人用火枪向他开火，一个人用剑刺穿他的手臂或大腿，另一个人几乎将他从马上推下，他非常接近投降；然而他仍然奋力前行，最终成功逃脱生命危险。因此，基督教战士，无论遇到多少危险，最终都将获得胜利。这对于所有在诱惑和沮丧中因为自己的重罪而感到悲伤的人来说，可能是一种安慰。你们有时会哭喊：“不，上帝不爱我；我经常怀疑死者是否复活，是否有天堂”，等等。这些都是挫折，但你们不要害怕，不要放弃，一切都会好起来的。信仰不应像愚蠢的人一样，寻求诱惑的法律保护。真正的信仰是在严寒的冬天里生长得最好的一种草药。

When the disciples in the ill day forsake Christ, ye need not marvel to see many blown away with temptations. So long as Christ has fair weather, and feeds the multitudes with loaves, they seek Him and would make Him their king (John 6:15). But when the court changes, and it grows black in the west, and there comes winter weather; Oh! then, What do they? They all turn back and flee. Ay, Christ in a day of trial is like (if we may use the comparison) an old waste dove-house; the doves flee away, and there is nothing there but old nests. It is just so when Christ has ought to do: many of His friends prove weak, and get a backset; and many fall and deny Him: "Will ye also go away?" said He to the Twelve. Many marry Christ, as some men do rich women, who marry their riches, but not themselves; and when they have gotten their riches, their affections are elsewhere, and the women are lightly esteemed. So has it often been. When Christ's cause came in question, the rulers of this land suffered Christ and His cause to be wronged, and many of them took a back-side: but He has been a moth in many of their purses, and they are worm-eaten for it. When our Lord's Temple was measured, they suffered lowns and knaves to take acres of His land from Him, and so Christ got not all His bounds: and they see but little who see not, that for this, or since that time, God has taken broad lands from them, and even now is doing it: for they had put lordships in their purses.
当耶稣的门徒在患难的日子里离弃祂时，你不要惊讶地看到许多人被诱惑吹走。只要耶稣享有晴朗的天气，以麵包喂饱众人，他们就寻求祂，想要让祂做他们的王（约翰福音 6:15）。但当局势转变，天空变黑，寒冬来临时，他们怎么做？他们全部转身逃跑。嗯，耶稣在受试炼的日子里就像（如果我们可以这样比较）一座废弃的鸽舍；鸽子飞走了，那里什么都没有了，只有旧巢。当耶稣有事要做时，情况就是这样：许多祂的朋友表现出软弱，受了挫折；许多人跌倒并且背叛了祂：“你们也要走吗？”祂对十二门徒说。许多人像一些人嫁给富有的女人一样嫁给了耶稣，他们嫁的是祂的财富，而不是祂自己。当他们得到了财富，他们的情感就转向其他地方，那些女人也不再受重视。事情并非偶然。当耶稣的事业被质疑时，这个国家的统治者允许针对耶稣及祂的事业进行不公，许多人选择了后门，但他们中的许多人被此毁掉。 当我们主的圣殿被测量时，他们允许无赖和恶棍从他那里夺走了他的土地，所以基督并没有得到他所有的领土：看不到这一点的人只能看到很少，自那时以来，上帝从他们那里夺走了广阔的土地，甚至现在仍在这样做：因为他们把领地放进了他们的钱袋里。

"And I will turn Mine hand upon the little ones."—Christ kept the faith of the little ones, when they were in Satan's sieve, and prayed to the Father that their faith should not fail. The turning of Christ's hand upon them, was much as "Though He had given them a back-stroke, yet He would lend them a lift for it again." He had scattered, but He would gather them again; forsaken them, but He would return to them again. I think I recollect a story of one who had gone to see a dear friend, whom he found fighting with an enemy, and like to be overcome; upon which he fell to and helped him, and took the enemy off his hand. Christ saw the disciples like to be overcome and mastered with the temptation. He saw that if He helped not, they would be shot through; therefore He came in as a third man and helped them. Whence ye may see the privilege of the children of God, under a trouble or heavy sin; God helps them; so they fight not alone. If ye be God's, in all your fights Christ is a third man with you. If ye be like to be overcome with defection, if ye be His, He will bestow three things on you, which none get but the sons.
“我要伸手加在那些小孩子身上。”——基督在小孩子们被撒旦筛选时，保持了他们的信仰，并向父祈求他们的信仰不至于失败。基督伸手加在他们身上，就像是“虽然他给了他们一个反击，但他会再次帮助他们。”他曾经分散他们，但他会再次聚集他们；他曾经离弃他们，但他会再次回到他们身边。我记得有一个故事，讲述一个人去看望一位亲密的朋友，发现他正在与敌人战斗，即将被击败；于是他上前帮助他，解救他脱离敌人的手。基督看到门徒们即将被诱惑所征服。他看到如果他不帮助，他们将被击穿；因此他以第三者的身份帮助他们。从中你可以看到神的儿女在困境或重罪下的特权；神帮助他们，所以他们不是孤军奋战。如果你是神的儿女，在你的所有战斗中，基督都是与你同在的第三者。如果你即将被背叛所征服，如果你是他的儿女，他将赐予你三样东西，只有儿子才能得到。

1. Suppose that God would seem to deny them, yet they will not deny Him. I think they are like noble minded heirs; though their lands are under thousands of debt, yet they will never sell them without reversion; for then they would lose all.* If they quit the eye-look to the estate, they lose the place also. So it is with God's children under fear for sins; when, to their apprehension, their part of Christ is mortgaged, and under thousands, yet they dare not resign their part of Him. I would have you doing this. God's children are under many sins; but I pray you sell not your right of Christ; for if ye do, the devil is at your hand, to take instruments that you have quit Christ. But let your sins be ever so many; still stick by this, that you are a son of God, and so Christ will redeem the inheritance, and make all free. David said he was cast off, yet still prayed as if he thought not so: Psalm 31:22, "I said in my haste, I am cut off from before Thine eyes; nevertheless Thou heardest the voice of my supplications, when I cried unto Thee." There we may see he thought he was cast off, yet he prays and cries, and could not be at ease, and that tells us that he had not subscribed a resignation to his Lord.
假设上帝似乎否认他们，但他们不会否认上帝。我认为他们像高尚的继承人一样；尽管他们的土地负债累累，但他们永远不会出售，因为那样他们将失去一切。如果他们放弃对财产的关注，他们也将失去地位。对于因为罪而担心的上帝的子民也是如此；当他们认为自己与基督的份额被抵押并负债累累时，他们仍然不敢放弃自己与基督的关系。我希望你们也这样做。上帝的子民犯了许多罪；但我祈求你们不要出售你们在基督里的权益；因为如果你们这样做，魔鬼就会在你们身边，拿走你们放弃基督的证明。但无论你们的罪有多少，仍要坚持这一点，你们是上帝的儿子，基督将赎回产业，使一切自由。大卫说他被抛弃，但仍然像没有被抛弃一样祈祷：诗篇 31:22，“我急促地说：我从你眼前被剪除；然而我呼求你的时候，你仍听我恳求的声音。”在那里，我们可以看到他认为自己被抛弃了，然而他祈祷哭泣，无法安心，这告诉我们他没有向主订下辞职的决心。

2. God gives to His scattered little ones a sanctified nature. In opposition to sin, the renewed part cries aye out as a friend to Christ, "I vote not for that, that's against Christ, that's against me; I will never say amen to that. I take instruments in God's name, I hate that, and all other sins." Christ has an advocate in thy soul to plead for Him.
上帝赐予祂分散的小羊们一个被圣化的本性。与罪相对立，更新的部分像基督的朋友一样呼喊：“我不赞同那个，那违背基督，那违背我；我永远不会对那个说阿门。我以上帝的名义采取行动，我憎恨那个，以及其他一切罪恶。”基督在你的灵魂中有一个为祂辩护的代表。

3. There is this in God's children, after they seem to have taken their leave of Christ, they look eagerly after Him. And it is a look over their shoulders, with a "Woe's me! O to be back at Him again!" So the disciples, after they had fled, came the third day to the grave to seek their Lord again. Then learn, under temptations, to keep Christ on your side, and not to take on the work your alone,* lest when you are wrestling against temptations, ye be left to play the coward. But steal out of the gripes of sin and Satan, and yoke† them and Christ together, and He will give them their fill of it; and if He be like to be overcome, let him take that in his own hand. He who would fain have amends of his enemies, if he be a man great with the king, uses means to get a plea raised betwixt them and the king, and then the king takes them off his hand.
3. 在上帝的儿女中，当他们似乎已经离开基督时，他们渴望地寻找他。这是一个回头望的目光，带着“哀哉！哦，再回到他身边！”所以，门徒们在逃离后，第三天来到坟墓寻找他们的主。因此，在面对诱惑时，要让基督站在你的一边，不要独自承担工作，否则当你与诱惑搏斗时，你可能会变成懦夫。但要从罪恶和撒旦的控制中逃脱，并将它们与基督结合在一起，他会让他们吃饱。如果他似乎即将被击败，让他自己处理。一个想要与敌人和解的人，如果他是一个与国王有关的人，会采取措施在他们和国王之间提起诉讼，然后国王会解决他们的问题。

"Two parts shall be cut off and die; but the third part shall be left therein."—For the slaying of Christ, and the contempt of the gospel, the land shall be divided. Learn, Scotland (for I may not stay to amplify the docrine), learn to make much use of Christ. Are ye not more obliged to God than His beloved people the Jews were, the Lord's first bride, the wife of His youth? The sorest stroke that ever a land gets, is a stroke for rejecting Christ and the gospel. The third part shall be left therein. Two parts are cut off. Take them out of my sight. Jer. 15:2, "Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity." Chap. 9:13, 14, 15, "Because they have forsaken my law, and walked after the imagination of their own heart, and after Baalim,—Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink." For oppression, see Amos 8:7. And for vanity, see Isaiah 3.
“两部分将被割除并死亡；但第三部分将留在其中。” ——因为杀害基督和蔑视福音，这片土地将被分割。学习吧，苏格兰（因为我不能停下来详细阐述教义），学会充分利用基督。难道你们不比上帝所爱的犹太人，上帝的初婚妻子，更应该感激上帝吗？一个国家所遭受的最严重的打击，就是因为拒绝基督和福音而受到的打击。第三部分将留在其中。两部分被割除。把它们从我的眼前带走。耶利米书 15:2，“定为死亡的，必交给死亡；定为刀杀的，必交给刀剑；定为饥荒的，必交给饥荒；定为掳掠的，必交给掳掠。”第 9 章 13、14、15 节，“因为他们离弃我的律法，随从自己的心意而行，随从巴力，……看哪，我必用茵陈给他们吃，又必使他们喝苦胆。”至于压迫，请参阅阿摩司书 8:7。至于虚荣，请参阅以赛亚书第 3 章。

When the workers of iniquity are taken out of this life, it is said to be a cutting off; but it is not said so of the godly. Isaiah 57:1, "Merciful men are taken away." God taketh away merciful men in His arms as children; but He cuts the wicked off like the trees of the field, and pulls them up by the roots. "They shall drive out Ashdod at noon-day," as so many cattle out of the corn, "and Ekron shall be rooted up" (Zeph. 2:4). God sends sword, famine, and pestilence, as so many dogs, against the wicked, to destroy them. But He needs not to hunt these out after the godly, nor summon them, for they go willingly. Says Joshua, 23:14, "I go the way of all the earth." A good preparation before God's anger come to cut us off, is to get peace made up with Him. O to be ready to lie down under His feet. When the king calls some to judgment, He does not summon them, but writes them with His own hand. In Ezekiel 8, He denounces judgment in four several places against idolaters; but in chap. 9. He bids them see the judgment. But how gets Christ His "third part?" He must fight for them; and kindle a fire, and cast them into it, before He get them. He draws the sword, kindles a fire, and casts them into the furnace, and courts His wife there. Now Christ is like no other captain: many captains get towns without stroke of sword, which surrender willingly to them; but Christ never took in a town, nor got a people, but by a strong hand. He is like a captain who gets His living by His sword. The rod, the sword, the fire, and pulling, drawing, and storming the conscience, are used, and yet they stand out. (See Hosea 6:4, 5, 6, 7). God has a church here, but He cannot get His third part separated from the rest, but by stroke of sword. It is a sore matter or He conquer!* He must first fill the places with dead bodies, (Psalm 110:6). And ere our Lord get His third part in this land, to be as He would have them, it will cost Him to plead the quarrel of the covenant with fire and sword. I have chosen thee in the fire, I have set my love upon thee; and ere I could have thee, thou wast cast into the furnace. He will refine thee as silver. Though the house should be burnt, God will have a care of the silver and the jewels, the godly, whom He gathers into His treasury.
当不义的工人离开这个世界时，被称为被剪除；但对虔诚的人却没有这样说。以赛亚书 57:1 说：“仁慈的人被带走。”上帝像抱着孩子一样抱走仁慈的人；但祂像田野里的树一样砍倒邪恶的人，并将他们连根拔起。“他们要在正午赶出亚实突，”就像把牛赶出麦田一样，“以革伦也要拔根”（西番雅书 2:4）。上帝派遣剑、饥荒和瘟疫，像狗一样对付邪恶的人，以摧毁他们。但祂不需要追捕虔诚的人，也不需要召唤他们，因为他们心甘情愿地去。约书亚书 23:14 说：“我要走世人必走的路。”在上帝的愤怒来剪除我们之前，与祂和好是一个很好的准备。哦，要准备好躺在祂的脚下。当国王召唤一些人来受审判时，祂不会召唤他们，而是亲自写下他们的名字。在以西结书 8 章，祂在四个地方宣告对拜偶像者的审判；但在第 9 章，祂命令他们亲眼看见审判。但基督如何得到祂的“三分之一”呢？祂必须为他们而战；在得到他们之前，祂必须点燃一把火，并将他们投入其中。 他拔出剑，点燃火焰，将它们投入炉中，在那里与妻子相会。如今基督不同于其他的将军：许多将军无需动剑，就能够轻易地占领城镇，城镇自愿向他们投降；但基督从未占领过城镇，也从未得到过人民，除非用强硬的手段。他就像是一个靠剑为生的将军。他使用鞭子、剑、火焰，以及拉扯、攻击和冲击人的良心，但他们仍然抵抗。上帝在这里有一个教会，但除非用剑的力量，否则无法将他的三分之一与其他人分开。这是一个艰难的事情，他必须先用尸体填满这些地方（诗篇 110:6）。在我们的主在这片土地上得到他的三分之一，使他们成为他所期望的样子之前，他将不得不用火和剑来为盟约争辩。我在火中选择了你，我将我的爱赐给了你；在我得到你之前，你被投入了炉中。他将使你如同精炼银子一样纯净。即使房屋被烧毁，上帝也会照顾好银子和珠宝，也就是他收集到他的宝库中的虔诚之人。

Now, there are two sorts of metal, which our Lord will not admit into the treasury. 1. Light clipped metal. The clipped silver that wants so much due weight, that is the money God refuses. So it is said of the king of Babylon, Thou art weighed in the balance, and art found light. Such are the men that are found light in God's balance, windy, light, and soft men: when God puts His hand to them, they cannot abide a touch, but go all to pieces among His hands; they cannot suffer trouble, but they melt in the fire, and are worse after a downfall than before: these God casts away. Now, see that ye have the two weights that God seeketh; I mean, be answerable to your profession. When ye are weighed, the balance will tell you better than the eye. God's weights will try if you have true grace.
现在，有两种金属是我们的主不会接纳进宝库的。1. 轻巧的剪裁金属。那些缺乏足够重量的剪裁银币，就是上帝拒绝的货币。正如有关巴比伦王的记载，你被放在天平上称量，结果发现轻。这样的人在上帝的天平上被发现是轻飘飘、轻浮、软弱的人：当上帝触摸他们时，他们无法忍受一丝触碰，而在上帝的手中四分五裂；他们无法忍受困难，而在火中融化，倒下后比之前更糟：这些人被上帝抛弃。现在，确保你们拥有上帝所寻求的两个衡量标准；我的意思是，要对得起你们的信仰。当你们被称量时，天平会比眼睛更准确地告诉你们。上帝的衡量标准将检验你们是否拥有真正的恩典。

2. He casts away the dross, the tin, and the brass, and will put none of it in His treasury. Whether it be guilded or washen brass, and put in a bag beside the gold, God will see what is but copper. Gold is gold now. Go therefore, each man, and see what metal ye are of, for God is kindling a fire in this land to try us; and when God's trial is come, we will see who burneth, and who glanceth* in the fire (Ezek. 22:18). Many will appear like gold, and yet in reality are but watered† copper: they look like gold, they glitter and are yellow coloured, but when they are cast into the fire, the watering will go off, and there comes out nothing but dross. Demas and Ahithophel were of brass, which a little knock of the hammer broke all to pieces, and the devil comes to gather up the fragments. Joseph stood a temptation to lust, and did not yield (Gen. 39:9). Ye make a wide profession, yet art not like Joseph, who said, "How then can I do this great wickedness, and sin against God?" Fill up your chair, and fill up your coat; fill it up; the trial is near! God has taken up His balance to weigh you. Look what you want, and run to Christ's golden mine and get it. See that ye be in Christ, and when Christ and you are put in the balance together, you and He will be good weight. His righteousness will be weighed with you, and it is no clipped metal.
他丢弃了杂质、锡和黄铜，不会把它们放入他的宝库。无论是镀金的还是洗净的黄铜，放在金子旁边的袋子里，上帝都会看出它只是铜。现在金子就是金子。所以，每个人都去看看自己是什么金属，因为上帝在这片土地上点燃了一把试验的火；当上帝的试炼来临时，我们将看到谁在火中燃烧，谁在火中闪耀（以西结书 22:18）。许多人看起来像金子，但实际上只是水银：它们看起来像金子，闪闪发光，呈黄色，但当它们被投入火中时，水银会蒸发，只剩下杂质。底马和亚希多弗是黄铜制成的，一点点敲击就能打碎，魔鬼来收集碎片。约瑟抵挡住了对欲望的诱惑（创世记 39:9）。你们做了广泛的宣告，但并不像约瑟那样说：“我怎么能做这样大的恶事，得罪上帝呢？”填满你的椅子，填满你的外衣；填满它；试炼即将来临！上帝已经拿起天平来称量你。看看你需要什么，奔向基督的金矿去得到它。 看到你们在基督里，当基督和你们一同放在天平上时，你们和祂将是好的重量。祂的公义将与你们一同被称量，而它不是剪裁过的金属。

"They shall call on My name, and I will hear them."—See then, that this is the way to get relief from troubles and temptations, when ye are trysted, with them. Call on God by prayer, and ye shall obtain mercy. Thus the fire at last brings out mercy: and prayer in the fire is one of those sweet smells that God's spices cast forth. In the fire, the smoke of prayer, sighing and groaning that comes forth, goes up to heaven. See then what comes of trouble. It looks not unlike that, Rom. 5:3, 4, 5, "Knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed." We would not have so many errands to the Lord, if we wanted trouble. An afflicted church is a praying church, and we need not be afraid of a praying church, if we could attain to this. If ye ask, Why the Lord tries His children so hard? Answer. Because they are slack in prayer. God gets not that worship of prayer that is due to Him by fair means: He useth law against us, and what mercy they shall have, says He, they shall have the sense of My favour.
他们必呼求我的名，我必应允他们。——看到了吗，当你们遇到困扰和诱惑时，这就是获得解脱的方法。通过祈祷呼求上帝，你们将得到怜悯。这样，最终火焰会带来怜悯：在火中，祈祷是上帝香料所散发出来的甜美气味之一。在火中，祈祷的烟雾、叹息和呻吟升上了天堂。看到了吗，困难带来了什么。这与罗马书 5:3、4、5 很相似：“不但如此，就是在患难中也是欢欢喜喜的。因为知道患难生忍耐，忍耐生老练，老练生盼望，盼望不至于羞耻。”如果我们没有困难，就不会有这么多事情要向主求告。受苦的教会是一个祷告的教会，如果我们能达到这一点，我们就不必害怕一个祷告的教会。如果你们问，为什么主如此严厉地试炼他的儿女？答案是，因为他们在祷告上懈怠。上帝没有得到他应得的祷告敬拜：他对我们使用法律，而他们将得到的怜悯，他说，他们将得到我恩慈的感受。

"I will say, It is My people; and they shall say, The Lord is my God."—There is (if we may so speak) a shaking of hands on both sides. There God claims kindness to His people, and they claim kindness to Him; He takes hold of them, and they cleave to Him; He loveth them, and they love Him. Kindness between God and His people, stands never on one side, it is on both sides. However, God must begin. Love is not an herb that grows with the root uppermost, and the top down: it grows not up, but comes down from God, and the beams of it spring up to Him again. See this meeting, Song 1:4, the church says, Draw me. She speaks to Christ to draw her; then says Christ, chap. 2:10, "Rise up, my love, my fair one, and come away." He seeks her, and she seeks Him. She says, "Tell me, O Thou whom my soul loveth, where Thou feedest," chap. 1:7. I will be where thou dwellest, I will be where thou art. Christ seeks you in the sacrament, seek ye Him again, and though the devil should say the contrary, there shall be a meeting. She says, chap. 3:3, "Saw ye Him whom my soul loveth." He says, chap. 4:8. "Come with Me from Lebanon." He calls her. She says, chap. 1:4, "We will remember Thy love more than wine!" He says, chap. 4:10, "How much better is thy love than wine!" He calls her, "His love and fair one," chap. 2:10. She calls Him, chap. 5:10, "White and ruddy, the chiefest among ten thousand!" Let His love get a meeting; He fought through death and hell to find you; seek ye Him through all troubles. He bought you dear; say ye, O that I could buy Him, and give all that I have or could do for Him. There is not any blessed marriage otherwise. Love ye not Christ dearly? Would ye not suffer and die for Him, as He suffered and died for you? It is not marriage-love if it is not so; it is but feigned love. Now Christ is holding forth His love to you this day, will ye not accept of the offer, and will ye return nothing again? I like not that kindness when there is no taking and giving, no borrowing and lending betwixt Christ and you. May the Lord Jehovah persuade you to embrace the offer, and flee into lovely Christ Jesus, the glorious Prince of renown, and to Him be praise for ever and ever. Amen.
我要说，这是我的子民；他们要说，耶和华是我的神。——这是（如果我们这样说）双方握手的时刻。上帝要求对他的子民友善，他们也要求对他友善；他抓住他们，他们依附他；他爱他们，他们爱他。上帝和他的子民之间的友善，永远不是单方面的，而是双方面的。然而，上帝必须先开始。爱不是一种从根部向上生长的草药，顶部向下：它不是向上生长，而是从上帝而来，它的光辉又向他升起。看到这个相遇，歌 1:4，教会说，吸引我。她对基督说要吸引她；然后基督说，第 2 章 10 节，“起来，我的爱人，我的美人，离开。”他寻找她，她也寻找他。她说，“告诉我，我灵魂所爱的人，你在哪里喂养”，第 1 章 7 节。我要在你居住的地方，我要在你所在的地方。基督在圣餐中寻找你，你也要再寻找他，即使魔鬼说相反，也会有一个相遇。她说，第 3 章 3 节，“你们看见我所爱的人吗。”他说，第 4 章 8 节。“从黎巴嫩跟我来。”他呼唤她。她说，第 1:4，“我们将记住你的爱胜过美酒！”他说，第 4 章 10 节，“你的爱比美酒更美好！”他称她为“他的爱和美丽的人”，第 2 章 10 节。她称他为“白色和红色，万中之首”，第 5 章 10 节。让他的爱得到一次会面；他经历了死亡和地狱的战斗来找到你；在所有的困难中寻找他。他为你付出了昂贵的代价；你们说，哦，我能为他买下他，并为他付出我所拥有或能做的一切。除此之外，没有任何幸福的婚姻。你们不是非常爱基督吗？你们不愿意为他受苦和死亡，就像他为你们受苦和死亡一样吗？如果不是这样，那就不是婚姻的爱，只是假装的爱。现在基督今天向你们展示他的爱，你们不愿意接受这个提议吗？你们不愿意回报一点吗？我不喜欢没有接受和给予，没有在基督和你们之间借贷和借贷的亲切。愿耶和华主说服你们接受这个提议，并逃到可爱的基督耶稣那里，荣耀的名人，愿荣耀归于他，直到永远。阿门。

SERMON III.—Zechariah 13:7, 8, 9
讲道三——撒迦利亚书 13:7, 8, 9

—— Smite the shepherd, and the sheep shall be scattered; and I will turn mine hand upon the little ones, &c.—Zechariah 13:7, 8, 9.
——击打牧人，羊群就会四散；我也要伸手攻击那些微小的人，等等。——撒迦利亚书 13:7, 8, 9。

WHAT is the Kirk like when the Shepherd is stricken, the head all black with strokes, the members all chased away, and hiding themselves in this hole and that hole? The case is dolorous enough.
当牧羊人受到打击时，柯克是什么样子的？头部被打得全黑，成员们都被追赶走了，躲藏在这个洞和那个洞里？情况够悲惨的。

Indeed Christ's back is at the wall now. The great Shepherd (if we may say so) has gotten such a bite on the heel, by that great hell's hound, the devil, that he cannot walk. He is under God's wrath, and death has given him the stakes† to keep. Dogs have come in among the sheep, and scattered them; and stout fair-tongued Peter has taken a backside. The enemy is saying, Take up holy Christ now! for all His holiness He is slain! and His disciples have taken to their heels for it, fled to the hills, and are gone.
基督现在确实陷入了困境。伟大的牧羊人（这么说也行）已经被恶魔所咬，无法行走。他受到上帝的愤怒，并被死亡作为代价。狗已经闯入羊群中，将它们驱散；勇敢而口若悬河的彼得已经退缩了。敌人说，现在带走圣洁的基督吧！尽管他是如此圣洁，却已被杀死！他的门徒们因此逃之夭夭，逃向山丘，并消失不见。

Christ might now say, as it is in Psalm 69:20, "Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none." Now might Christ say, Where are all my friends and mother's sons? Ken ye where Christ dwells with His wife in this world? I say, Just in a cot-house; they lie on a straw bed, and even on the floor. They are in a silly smoky house, all full of reek. Here is the man "whom the nation abhorreth" (Isai. 49:7). And his kirk is like a gardener's lodge, a cot-house, or a shepherd's tent. Ken ye not Christ's word, "The kingdom of God comes not with observation." His noise is not heard in the street; he comes not with coaches rattling on the causeway, and many men with him. It is said, Zech. 9:9, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee." How comes he then? In truth not very king like, "Lowly, and riding upon an ass, and upon a colt the foal of an ass." No mantle, nor yet a saddle; but they laid their garments on the ass, and the foolish children about him, crying, Hosanna. Yet there is the Kings of kings. He was Christ, for as simple and despicable as they took Him to be. And what are His own poor folks? Even esteemed in all ages the off-scourings of the world. See what a word the apostle has, 1 Cor. 1:25, "The foolishness of God is wiser than men: and the weakness of God is stronger than men." When Christ came, each one said, Is this He? A scorn! This is not the Messiah, the King who Jeremiah said shall reign and prosper? (Jer. 23:5). And who Daniel said, should have an everlasting dominion? (Dan. 7:14). Is this the Messiah? the son of a carpenter, a beggar's son! O fy! Ye disgrace the nation of the Jews, if ye say this is your king. This man looks not like a king. I recollect a story of a man, who had no genteel fashions, who came in amongst a number of nobles; he shoots him, and he shoots him,* saying, Where away is the ill-bred body going? So was Christ tossed from side to side; they all hissed at Him, and scorned Him; and yet He was their King!
基督现在可能会说，正如诗篇 69:20 所说：“辱骂伤透了我的心，我满心忧伤；我寻求有人同情，却没有找到；我寻求安慰者，却没有找到。”现在基督可能会说，我的朋友和母亲的儿子们都在哪里？你们知道基督与他的妻子在这个世界上住在哪里吗？我说，就在一个小屋里；他们躺在稻草床上，甚至躺在地板上。他们住在一个破旧的烟雾弥漫的房子里。这就是“众民所憎恶的人”（以赛亚书 49:7）。他的教堂就像一个园丁的小屋，一个农舍，或者一个牧羊人的帐篷。你们不知道基督的话吗，“神的国不是凭观察而来。”他的声音在街上听不到；他不是坐着马车在街上嘈杂地来，也没有许多人跟随他。撒迦利亚书 9:9 说：“锡安的民哪，应当大大喜乐！耶路撒冷的民哪，应当欢呼！看哪，你的王来到你这里。”他是怎么来的呢？事实上并不像一个国王，“谦卑地骑在驴上，就是小驴的驹子上。”没有披风，也没有鞍；但他们把衣服放在驴上，愚蠢的孩子们围着他，喊着“哈利路亚”。然而，他是万王之王。 他是基督，尽管他们认为他简单而卑微。那么他自己的贫穷的人呢？在所有时代，他们都被认为是世界上最卑鄙的人。看看使徒在哥林多前书 1:25 中说的话：“神的愚拙比人智慧还要高明，神的软弱比人强壮。”当基督来的时候，每个人都说，这就是他吗？一个耻笑！这不是耶利米所说的要统治和繁荣的弥赛亚吗？（耶 23:5）。还有但以理所说的，他将拥有永恒的统治权？（但 7:14）。这就是弥赛亚吗？一个木匠的儿子，一个乞丐的儿子！哦，呸！如果你们说这是你们的国王，你们就是在羞辱犹太人。这个人看起来不像一个国王。我记得有个故事，一个没有高雅风度的人闯入了一群贵族中间；他们都嘲笑他，鄙视他；然而他是他们的国王！

This condemns a proud lordly faith. The repenting thief had a humble faith; he believed that crucified Christ was Christ, and the King of the Jews; although he saw Him a despised man. I say, there is a humble faith, and a lordly faith. The disciples had a proud faith when they thought Christ should have restored the kingdom to Israel, and made them like kings on the earth; but they were all mistaken. We have a proud high-looking faith if we will not have Christ to be Christ, unless He come in clothes all of gold, with much noise and rumbling coaches on the causeway, with six thousand chariots, and many horsemen. Because we see rulers, princes, and nobles against Christ, our proud faith saith, It is not He. Nay, but our faith must learn to look to Christ as low as the grave, and to His kirk in prison.
这谴责了一种骄傲的贵族信仰。悔罪的贼有一种谦卑的信仰；他相信被钉在十字架上的基督是基督，是犹太人的王；尽管他看到他是一个被蔑视的人。我说，有一种谦卑的信仰和一种高傲的信仰。当门徒们认为基督应该恢复以色列的王国，使他们成为地上的国王时，他们有一种骄傲的信仰；但他们都弄错了。如果我们不接受基督是基督，除非他穿着全金的衣服，带着很多噪音和轰鸣的马车在大道上行驶，带着六千辆战车和许多骑兵，那么我们就有一种骄傲的高视阔步的信仰。因为我们看到统治者、王子和贵族反对基督，我们骄傲的信仰说，那不是他。不，我们的信仰必须学会把目光放低到坟墓，放低到他在监狱里的教堂。

"I will turn Mine hand upon the little ones."—That is, I will turn My hand, and gather the scattered flock. Now, "turning of the hand" is a speech, in allusion to shearers, or mowers in a meadow, who fetch in a great roll of hay, or corn, with the scythe and hook. Christ takes not in all His corn in one day; He comes and drives in one flock this day to the kingdom of grace, and some day another. Christ's house is daily growing; and, indeed, it will cost Him many turnings of His hand ere He set us all in His Father's barn-yard. For we are over fond to be in Satan's broad fields, in following the sinful fashions and customs of the times. We have itching ears after new guises.* See what outbreakings are in Noah, David, Peter, and the rest of the Aposles, who ran away from Christ when He suffered; but He turned His hand upon them and brought them back. He will take many shifts before He lose one of His little ones. He is hunting and seeking after them by every sermon, and at every communion. He must of necessity, from His redeeming love and election in the covenant of redemption, bring them all in. "All that the Father giveth Me, shall come unto Me; and him that cometh to Me, I will in no wise cast out" (John 6:37). And what more? He says, verse 39, "And this is the Father's will which hath sent Me, that of all which He hath given Me, I should lose nothing, but should raise it up again at the last day." His Father said, Son, bring them all in with Thee, they shall all be welcome for Thy sake. "That He might present it to Himself a glorious church, not having spot, or wrinkle, or any such thing" (Eph. 5:27). The Lord Jesus (if we may so speak) shall take all His little ones in His arms at the last day, and say, Father, take, there's them all. And then He shall give up the kingdom to the Father, when all things shall be subdued, and made subject unto Him; "that God may be all in all" (1 Corinthians 15:28). May a poor conscience think, alas! What will Christ do with me? Answer. Nay, thou shalt not fall by* in the telling.† If one of His, thou shalt be among the rest; Christ will turn His hand upon thee also.
"我将转动我的手对待那些小孩子们。" - 这意味着，我将转动我的手，聚集那些散落的羊群。现在，"转动手"是一种比喻，指的是剪羊毛的人，或者是在草地上割麦子的人，他们用镰刀和钩子将一大捆干草或谷物带回来。基督并不是一天之内就收割所有的庄稼；他今天带领一群人进入恩典的国度，明天可能带领另一群人。基督的家每天都在增长；实际上，在他将我们全部带入他父亲的谷仓之前，他需要多次转动手。因为我们太喜欢在撒旦的广阔领域中，追随时代的罪恶风尚和习俗。我们对新的外表非常感兴趣。看看挪亚、大卫、彼得和其他使徒们的爆发，他们在基督受难时都离开了他；但他转动手将他们带回来。他会采取许多措施，不会让他的小孩子们失去。他通过每一次传道和每一次圣餐来追寻他们。出于他的救赎之爱和救赎约中的选民，他必须将他们全部带进来。 凡父所赐给我的，必到我这里来；到我这里来的，我总不丢弃他们。（约翰福音 6:37）还有什么呢？他说，第 39 节：“又有父的旨意，就是差我来的，凡他所赐给我的，叫我一个也不失落，反倒叫我在末日复活。”他的父说，儿啊，带他们一起来，因为你的缘故，他们都受欢迎。“要叫他把这教会献给自己，作个荣耀的教会，毫无玷污、皱纹等类的病，乃是圣洁没有瑕疵的。”（以弗所书 5:27）主耶稣（如果我们这样说的话）将在末日把他所有的小孩都抱在怀里，对父说，父啊，这就是他们。然后他将把国度交给父，当一切都服在他的脚下，顺服于他；“叫神在凡事上都得荣耀。”（哥林多前书 15:28）一个贫穷的良心可能会想，哎呀！基督对我会怎么样呢？回答是，你不会在告诉中被遗弃。如果你是他的一员，你将与其他人一起；基督也会转向你。

"Little ones."—Who be these? Those who are learning to speak, and can cry little more than Abba, Father. It is true, except ye be born again, and be as little children who are learning to speak, ye cannot enter into the kingdom of heaven. Little children who are but learning to speak, have not high spirits, nor ken what pride is. Never one of them seeks to be a lord, a prince, or a king; though they be King's children. If they be but learning to speak and walk, there is no striving for place among them, as among the old, who must have a place in Parliament. So are all those who are Christ's; they are humble, and not high-minded. But the proud man is a broad and high man, he casts up his heart to look above both God and man. Habakkuk 2:5. The king of Babylon's appetite was as wide as hell, and the grave. These creatures, greatly swelled with pride, must have much driven off them before they enter heaven's gates. For the porch door of the palace of the King of glory is low, and narrow; so strait, that, ere Christ-man could win in, and get a new room to be Prince and Lord, He became a little one. "Being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross" (Phil. 2:8). Then, big men, ye will not win to heaven. If ye say, Who is the big man? Even the proud man, who is so long and so broad, and the door of heaven so low and narrow, that there must be much clipped off him before he win in there. Pride gets up to be at the throne in heaven, the country where it was first conceived in the breast of the proud devils, those fallen stars who were driven out of heaven for their pride. But God will not let pride in there again; it is for ever debarred. Then woe to the proud man, for he shall not enter in there. Amongst all sins, pride takes most room: it is a cumbersome neighbour to God, and would be in upon His bounds. The prince of Tyrus saith, "I am a God, I sit in the feet of God, in the midst of the seas" (Ezekiel 28:2). The man who is not given up to the love of the world but dead and crucified to it is one of Christ's little one's. Then the covetous man cannot enter into heaven; there is strange tatters of clay hanging on him. He cannot enter until the bunch be driven off his back. Ye might as well put a ship's tow* through a needle's eye. Worldly men are too great to win through the strait gate. Adam, ere he sinned, was a little one. But O! how big doth sin make men. In a word, we could be content with heaven if we could win there with our predominant lusts. We have no will to want anything in length and breadth.
"小孩子们" - 是谁？那些正在学习说话，只会喊"阿爸，父亲"的人。事实上，除非你重生，并像正在学习说话的小孩一样，否则你不能进入天国。正在学习说话的小孩没有高尚的精神，也不知道什么是骄傲。他们中没有一个人想成为贵族、王子或国王，尽管他们是国王的子女。如果他们只是在学习说话和行走，他们之间没有争夺地位，就像老人们之间那样，他们必须在议会中有一个位置。基督的人都是这样的；他们谦卑，不高傲。但骄傲的人是一个宽广而高大的人，他抬起心灵，超越上帝和人。哈巴谷书 2:5。巴比伦王的欲望像地狱和坟墓一样广阔。这些被骄傲膨胀的生物在进入天堂之前必须经历许多折磨。因为荣耀之王宫的门廊是低矮而狭窄的；如此狭窄，以至于在基督人能够进入并获得一个新的房间成为王子和主之前，他变成了一个小孩。 "以人的形象出现，他自甘卑微，顺服至死，且死在十字架上"（腓立比书 2:8）。那么，伟大的人们，你们将无法进入天堂。如果你们问，谁是伟大的人？就是那些骄傲的人，他们身材高大，宽广，而天堂的门却如此低矮狭窄，必须削减许多才能进入。骄傲升到了天堂的宝座上，这个国度是它在骄傲的恶魔心中首次构思的地方，那些因骄傲而被驱逐出天堂的堕落之星。但上帝不会再让骄傲进入那里；它永远被禁止。那么，骄傲的人将有祸了，因为他将无法进入那里。在所有的罪恶中，骄傲占据了最多的空间：它是上帝的累赘邻居，想要越界进入。推罗的王说：“我是神，我坐在神的宝座上，在海的中央”（以西结书 28:2）。那些没有沉溺于世俗之爱，而是死于世俗并为之钉死的人是基督的小子之一。那么，贪婪的人无法进入天堂；他身上挂着奇怪的泥土碎片。除非把这一堆从他背上驱赶出去，否则他无法进入。 你可能还不如把一艘船的拖缆穿过针眼。世俗的人太伟大了，无法通过狭窄的门进入。亚当在犯罪之前是微不足道的。但是哦！罪恶使人变得多么庞大。总之，如果我们能够以我们主导的欲望赢得天堂，我们可以满足于天堂。我们不愿意在长度和宽度上有任何欲望。

"And it shall come to pass, that in all the land, saith the Lord; two parts therein shall be cut off, and die, but the third part shall be left therein."—Here is an universal trial: all the land shall be divided into three parts, two parts shall be cut off and die, and the third part shall come into the fire, come out as they will again. All must go through God's fire, to see whether they stand it or not. All must be winnowed, to try whether they are corn, or chaff, Isaiah 31:9, "He is called the Lord, whose fire is in Zion, and His furnace in Jerusalem." God cannot want fire in His house, He has aye something to do with it. And because the case is thus with us, What will ye do when the Lord's fire is kindled in Zion? Then let the wicked now laugh at the righteous for adhering to God's cause as they will, we will one day see who will laugh best and longest. For, when the trial comes, the wicked—two parts—shall die; and the godly—one part—shall be left alive.
“主说，到那时，在全地上，两分之一必被剪除而死，但第三分之一必在其中存留。”——这是一次普遍的试炼：全地将被分为三部分，两部分将被剪除而死，而第三部分将经历火焰，无论他们如何再次出现。所有人都必须经历上帝的火焰，看看他们是否能经受得住。所有人都必须被筛选，以试验他们是谷物还是糠秕，以赛亚书 31:9，“他被称为主，他的火在锡安，他的炉在耶路撒冷。”上帝的家里不能没有火，他总是有事情要做。因为我们的情况是这样，当主的火在锡安燃起时，你们要怎么办呢？那么，让恶人现在嘲笑义人坚守上帝的事业，我们终有一天会看到谁会笑得最好、最久。因为，当试炼来临时，恶人——两部分——将死亡；而虔诚的人——一部分——将存活下来。

"The third part shall be left."—When all goeth to all, the Lord's third part shall be left, and His kirk spared. God winnoweth the kirk, but let the hardest world come that can come, He will aye have a kirk, and not want a witness. This is it that the enemies continually hunt after, that the Lord may not have a kirk on the earth. The gates of hell are opened, and armies are come from hell against the kirk of God. And armies from Rome, Antichrist, and the Dragon, follow the woman near to be delivered of a man-child: but God provides a place for her in the wilderness. And, howbeit, the dragon spew out of his mouth a flood after the woman; yet the earth openeth her mouth, and swalloweth up the flood. So let the enemies rage, let the devil mount on horseback, and let all his vassals put on their armour and follow him, they shall as soon put Christ out of heaven, as utterly destroy the kirk of God. The gates of hell cannot prevail there; nay, the devil and all his emissaries shall be finally overcome at last. "Behold, I will make Jerusalem a cup of trembling unto all the people round about." A cup of cold poison; it is said that those who drink cold poison tremble to death with cold. So will the enemies of the kirk. "In that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut to pieces, though all the people of the earth be gathered together against it" (Zech. 12:2, 3). Let them be doing, then, and dash hard heads* with Christ, and see whose head is hardest. When God sets the house on fire, He takes out His children, His jewels, and His gold; and lets the fire take the rest, though they were silks and satins.
第三部分应该留下来。当一切都归于一切时，主的第三部分将被留下，他的教会将被保留。上帝筛选教会，但无论最困难的世界来临，他总会有一座教会，不会缺少见证。这就是敌人不断追求的，即上帝在地上没有教会。地狱的大门已经打开，来自地狱的军队向上帝的教会进攻。来自罗马、敌基督和龙的军队紧随妇人，准备生下一个男孩：但上帝在荒野中为她预备了一个地方。虽然龙从口中喷出一股洪水追赶妇人，但大地张开口，吞噬了洪水。所以让敌人愤怒吧，让魔鬼骑上马，让他所有的仆从穿上盔甲跟随他，他们将无法将基督从天堂驱逐出去，也无法完全摧毁上帝的教会。地狱的大门在那里无法胜过；不，魔鬼和他所有的使者最终将被战胜。"看哪，我要使耶路撒冷成为四围众民的战兢之杯。"一杯冷毒；据说喝冷毒的人会因寒冷而颤抖至死。 所以教堂的敌人也会如此。“在那一天，我要使耶路撒冷成为万民的重担，凡负担她的，必定受伤，虽然地上的万民都聚集攻击她。”（撒迦利亚书 12:2, 3）。让他们去做吧，与基督争斗，看看谁的头最硬。当上帝点燃房屋时，他会带走他的孩子，他的珠宝和黄金；让火焰吞噬剩下的，即使它们是丝绸和缎子。

"And shall bring the third part through the fire."—There is a necessity for us to go once through the fire. Can our Lord not get a kirk from among the dross, but by fire? No, indeed. Christ plucks His own out of hell, and from among the rest of the world, by fire and sword, as it were by the hair of the head. It is not with our will that Christ gets us. To be short—those who come to Christ, first or last, are chased upon life and death. Christ wins all His at the point of the sword ere He get them. Every battle of the warrior is with confused noise, and garments rolled in blood; but this of Christ here is with burning and fuel of fire. What a battle had the Lord with Jonah, when He fought with him in the sea, and in the whale's belly. Also, David, near ten months' time, held out a castle against God; and our Lord behoved to fall on, both with word and sword, before He would yield. We are indeed a piece of hard metal, and ill to work. Christ will spare no pains to gain His own.
“并且要使其中的三分之一经过火。”我们有必要经历一次火的洗礼。我们的主难道不能从杂质中得到一座教堂吗？不，当然不能。基督通过火和剑，就像抓住头发一样，从地狱和世界的其他地方拯救了自己的人。基督得到我们并不是出于我们的意愿。简而言之，不管是最早还是最后来到基督的人，都是在生死之间被追逐。在得到他们之前，基督必须用剑夺取他们。战士的每一场战斗都伴随着混乱的噪音和血腥的衣服，但基督在这里的战斗是通过火焰和燃料进行的。主与约拿争战时，他在海中和鲸鱼的肚子里与他战斗。此外，大卫坚持了将近十个月的时间，对抗上帝的堡垒；在主降临之前，我们的主不得不用言语和剑来征服他。我们确实是块坚硬的金属，难以加工。基督将不遗余力地赢得自己的人。

"I will bring the third part through the fire."—There is a sweet word. God, says he, will take His bride by the hand in the furnace; He will tell them each step they have to go in trouble. "Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him" (Psalm 91:14, 15). "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee" (Isaiah 43:2). Would ye ken where the Lord is? Even at the bed-side of a groaning child. Yea, when His people are in a swoon, He is under their head, bearing them up; and when in trouble, He has them by the hand, and sustains them. Trow ye not but a hold of His hand would be heartening to them though they were in hell? He has a hold of you by the hand, and ye may be His, though ye know it not. Ye may truly believe in Him, and not have the sensible assurance thereof. He may be leading you with faith, and hope of light and direction, though, for the present, ye want His sensible presence. Ye may be raving and in a fever, and your heavenly Father at your bed-side, howbeit ye see Him not. Because ye droop, and have not a joyful sense of His presence, ye say, "He is not with you." Ye cry with the kirk, "For these things I weep; mine eye, mine eye runneth down with water, because the comforter that should relieve my soul is far from me" (Lam. 1:16). How far from you? Even standing at the furnace, blowing the bellows, and looking on whilst His gold melts. Ye will not believe that your sense can make a lie of God. Indeed, it were easy to prove that ye are seeking a plea* with God, and fancying a fault in Him, because ye get not a feast of joy and comfort. May it not satisfy you, that He leads you in trouble, howbeit He kiss you not.
“我要将第三部分经过火焰。”——这是个甜蜜的话。神会牵着新娘的手经过熔炉；祂会告诉他们在苦难中该怎样去走。 “因为他专心爱我，我就要搭救他；我要把他安置在高处，因为他知道我的名。 他求告我，我就应允他；他在急难中，我与他同在；我要搭救他，也要尊荣他”（诗篇 91:14, 15）。 “你从水中经过，我必与你同在； 你过江河，水必不漫过你； 你从火中走过，必不被烧，火焰也不着在你身上”（以赛亚书 43:2）。 你知道在哪里可以找到主吗？甚至在一个呻吟的孩子的床边。 是的，当祂的子民昏迷时，祂承托着他们的头； 当他们受苦时，祂牵着他们的手，支持他们。 你不觉得即使他们在地狱里，抓住祂的手会给他们力量吗？祂紧握着你的手，即使你不知道。你可以真诚地信靠祂，而并不一定能感到确切的保证。 他可能以信仰和希望的光明和指引引导着你，尽管目前你无法感受到他的存在。你可能在胡言乱语，发烧，而你的天父却在你的床边，尽管你看不见他。因为你沮丧，没有对他的存在有喜悦的感觉，你说：“他不与你同在。”你和教堂一起哭泣，“为这些事我哭泣；我的眼睛，我的眼睛因为安慰我的人离我很远而流水”（耶利米哀歌 1:16）。他离你有多远？他甚至站在炉子旁边，吹着风箱，看着他的金子融化。你不会相信你的感觉会对上帝撒谎。事实上，很容易证明你在寻找与上帝的争辩，并幻想他的过错，因为你没有得到喜悦和安慰的盛宴。难道你不满足于他在困境中引导你，即使他没有亲吻你吗？

"And will refine them as silver is refined; and will try them as gold is tried."—Then, if there be any good metal in you, as silver and gold, make ready for the furnace of the children of God. When trouble comes through the land, His people are ready to think that, because they have true grace, they shall be kept from the scourge. Nay, but your gold must go to the fire as well as the devil's dross. Peter says, "That the trial of your faith, being much more precious than the gold which perisheth, though it be tried in the fire, might be found unto praise, and honour, and glory, at the appearing of Jesus Christ" (1 Peter 1:7; Jer. 1:18). There, says the Lord, "I have made thee a defenced city, and an iron pillar, and brazen walls, against the whole land," &c. But for what end? Not that Jeremiah might go and lay himself down in the sun. No. Verse 19, "And they shall fight against thee, but they shall not prevail against thee; for I am with thee, saith the Lord, to deliver thee." When Jesus is full of the Holy Ghost, the devil shoots three of his arrows at Him, one after another. (Luke 4:1, 13.) So it is with God's children. When Paul was converted, he had an enemy in every town. God's gold is made for the fire, and not to be laid up in the corner of a chest, or hidden in the earth as the wretch's pose.* Then make you for the fire, I say, make you for it. The devil will blow until he sweat, and yoke to† his hammer-men to batter you, and his plough to make long furrows on your souls. The enemies of the kirk are the devil's under-smiths, to mend the fire and blow the bellows. Nay, if God be sending a trial on this land, ye are to thank Him for it. Blessed be God, because He hath silver and gold in Scotland! Yea, ye say ye are never tempted. Alas! it is very possible, ye are but deaf nuts,‡ and so God thinks He will not lose His elding and fire-wood for you. A city or town that the devil sets not on, to take it in, has little luck in it: or else he has the keys of the port at his belt already. What said James, chapter 1:2, he says, "My brethren, count it all joy when ye fall into divers temptations;" but ye are ready to count it all sorrow. Christ says, "Blessed is the man that endureth temptation, for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love Him" (James 1:12). Then, beware ye be not all dross, for the fire will burn you into white ashes, a blast will blow ye away, and ye will be cast out like dung, and turned into hell. For would ye know what men are not gold? The men who are all soft dross; and when the burnt dross and ashes are cast out, the wind blows them away through the air. The wicked are as soft ashes, and a blast will blow them all away. They are as soft dross: a temptation wins into the soul, prevails at the first knock, and the devil goes through it as a feal* dyke. Let Balaam hear tell of gold! because he was but dross that temptation went through him: he saddled his ass, and would go and try the market. When the High Priest came athwart with thirty pieces of silver, then Judas is blown away with it. When Absalom sees an appearance of the people's hearts being towards him, he yields incontinent and makes to it. Nay, I think when the temptation comes to the wicked man's soul, and knocks, he knows a friend's tongue at the door, and opens and lets him in; whereas the children of God are hardened against troubles and temptations, and can give the devil three nay-says.†
他们将精炼你们如炼银子一样，试验你们如试金子一样。然后，如果你们有银和金的美好金属，在上帝之子的熔炉里准备好吧。当灾祸降临时，上帝的子民总是准备好认为，因为他们拥有真正的恩典，就会免受惩罚。不，你们的金子也必须经过考验，如同魔鬼的渣滓一样。彼得说：“你们如今必须忍受各样的试验，使你们的信心，就比那被火试验还是能坏的金子，更显宝贵，可以成为称赞、荣耀、尊贵，當耶稣基督顯現的时候”（彼得前书 1:7; 耶利米书 1:18）。上帝说：“看哪，我今日立你作这地的坚城，作铁柱，作铜墙，列国，列王，和祭司，并这地的民，都要攻击你，他们不敌挡你；因为我与你同在，要拯救你。” 这是为了什么？不是耶利米去晒太阳。不，第 19 节：“他们必攻打你，卻不能勝了你，因為我與你同在，要拯救你。” 当耶稣被圣灵充满时，魔鬼连续向他射出三支箭。(路加福音 4:1, 13) 这就是上帝的子民。保罗被改变后，到每个城市都有一个敌人。 上帝的黄金是为了火而制造的，而不是放在箱子的角落或者埋在地里像可怜人的财富一样。所以，我说，为火而生，为火而生。魔鬼会吹到出汗，让他的锤工们砸碎你们，让他的犁在你们的灵魂上留下长长的犁沟。教堂的敌人是魔鬼的铁匠，修补火炉，吹动风箱。不，如果上帝在这片土地上试炼你们，你们应该感谢他。感谢上帝，在苏格兰有银子和金子！是的，你们说你们从未受到诱惑。唉！很有可能，你们只是聋子，所以上帝认为他不会为你们浪费柴火。一个魔鬼没有攻打的城市或城镇，运气不会太好：否则他已经把港口的钥匙挂在腰带上了。雅各书 1 章 2 节说：“我的弟兄们，你们落在百般试炼中，都要以为大喜乐。”但你们却准备把它当作悲伤。基督说：“忍受试探的人是有福的，因为他经过试验以后，必得生命的冠冕，这是主应许给那些爱他的人的”（雅各书 1:12）。 然后，小心你们不要都成为废料，因为火会将你们烧成白灰，一阵风会将你们吹散，你们将被像粪便一样驱逐出去，堕入地狱。你们想知道哪些人不是黄金吗？那些全是软弱的废料的人；当烧掉的废料和灰烬被驱逐出去时，风将它们吹散在空中。恶人就像软弱的灰烬，一阵风会将他们全部吹散。他们就像软弱的废料：诱惑进入灵魂，第一次敲门就得逞，魔鬼就像穿过一道破旧的堤坝。让巴兰听说黄金吧！因为他只是废料，诱惑穿过了他：他骑上驴，去试探市场。当大祭司拿着三十块银币出现时，犹大就被吹散了。当押沙龙看到人们的心向他倾斜时，他立即屈服并投靠他。不，我认为当诱惑来到恶人的灵魂门口敲门时，他知道是朋友的声音，就会打开门让他进来；而上帝的儿女们则对困难和诱惑坚定不移，能对魔鬼说三个不。†

"And they shall say, The Lord is my God."—Then the people were at a feast of sense and joy, when they answered God. We see then there is a time when you get your sense full; as much joy as you can hold. So was the Church, Cant. 2:3, "I sat down under his shadow with great delight, and his fruit was sweet to my taste." But gets Christ aye an answer? No; He knocks and better knocks,‡Cant. 5:5, but she is more concerned about a good sleep, and a warm bed, than all her beloved's love. Yea, ye may say, Why is it not aye so? Nay, but a feast of sense is a feast appointed for a high time. Send up faith, hope, and love, to God, for it. What ails you at your meat? Nothing; but ye have a lordly stomach, like a servant that is offended if he be not as well fed as his master. Sense and joy are kings' meat, to be enjoyed in heaven. Your weak stomach is like the children's, who love to eat meat that they are not able to bear, but would be death to them.
他们要说：“耶和华是我的神。”- 当人们回答上帝时，他们正处在一个感官和喜悦的盛宴中。我们可以看到，有时候你会感到心满意足，尽情享受喜悦。正如《雅歌》2:3 所说的那样：“我坐在他的荫下，尽情享受，他的果子甜美可口。”但是基督有没有得到回答呢？没有；他敲门，敲得更响，但她更关心的是一个好的睡眠和温暖的床，而不是她所爱的人的爱。是的，你可能会问，为什么不总是这样呢？不，感官的盛宴是为了一个特殊的时刻而设的。向上帝献上信心、希望和爱。你对食物有什么意见吗？没有；但你有一个高傲的胃口，就像一个仆人，如果他的主人没有得到和他一样好的饮食，他会感到不满。感官和喜悦是君王的食物，在天堂中享受。你虚弱的胃口就像孩子们，他们喜欢吃他们无法承受的食物，但那对他们来说是致命的。

"They shall call on My name."—The people of God claim kindness to Him even in the fire, and though they think that they are cast off. Nay, the children of God will not fall out with Him for strokes: they cannot be driven away from Him. When the children of this world are put away from God, they take their leave and seek another master. When a servant is put out of the house, and gets his leave, he will not break his heart; he goes and seeks another master, and cares as little for the former one as he does for him. But a son cannot do so; he may not quit the inheritance so, but will stay about the house till his father repent, and take him in again. The wicked are like the shipwrecked man, who quits the ship, and betakes himself to swimming, and resolves to make legs and arms serve him for a ship. So do the wicked, when God seems to be a wrecked ship, they quit Him; for they cannot pray in trouble, and therefore resolve to swim. I do not love it when men resolve to seek another refuge than God. David could say, 2 Sam. 15:26, "But if he thus say, I have no delight in thee; behold, here am I, let Him do to me as seemeth good unto Him." He is showing there how little the Lord is obliged to him, and that he is patient, and willing to submit to the Lord's chastening, as both just and wise.
他们必称呼我的名字。即使在火中，上帝的子民仍然对他表示善意，尽管他们认为自己被抛弃了。不，上帝的儿女不会因为受到打击而与他争吵：他们无法被赶离他。当这个世界的子民被上帝抛弃时，他们会告别并寻找另一个主人。当一个仆人被赶出家门并获得离开的机会时，他不会伤心欲绝；他会去寻找另一个主人，并且对前任主人一样不在乎。但是儿子不能这样做；他不能这样放弃继承权，而是会在家里等待他的父亲悔改，并再次接纳他。恶人就像被船只遗弃的人，他离开船只，开始游泳，并决心用腿和手臂代替船只。当上帝似乎是一艘失事的船时，恶人也会离开他；因为他们无法在困境中祈祷，所以决定游泳。我不喜欢人们决定寻找除上帝以外的避难所。大卫曾说：“倘若他说，我不喜悦你，看哪，我在这里，愿他照他看为好待我。”（撒母耳记下 15:26）他在那里展示了主对他的义务很少，他很耐心，愿意顺从主的惩罚，因为这是公正和明智的。

But is it not presumption to lay claim to God when He denies us? No. Ye desire to claim kindness to Him, and dare not give up with Him? I say that is a hold of the covenant which ye have. Allowing, but not granting, that God has given up with you, yet ye have no warrant to lose your hold of Him. Although you may think that God has given you up, yet keep the earnest and love tokens ye got at the communion; for if ye begin to question the work of God, that is to return again the earnest of the bargain betwixt you.
但是，当上帝拒绝我们时，我们宣称拥有上帝不是傲慢吗？不是。你们渴望对上帝宣称仁慈，却不敢放弃与他的关系？我说，这是你们所拥有的契约的保持。即使假设上帝已经放弃了你们，你们也没有理由失去对他的把握。尽管你们可能认为上帝已经放弃了你们，但要保持你们在圣餐中得到的真诚和爱的象征；因为如果你们开始质疑上帝的工作，那就是再次归还你们之间交易的保证。

"I will say, It is My people."—Here a sweet meeting, a sweeter agreement between God and His people than if they had never fallen out. Hence we see that after a sore outcast there is greater love betwixt Christ and His people than before. The forlorn* son came home, loved his father, and his father's house and bread, better than ever he did before. So it is with the people of God. "In those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go and seek the Lord their God: they shall ask the way to Zion, with their faces thitherward, saying, Come, and let us join ourselves to the Lord in a perpetual covenant, that shall not be forgotten" (Jer. 50:4, 5). And He says in the sixth verse, "My people hath been lost sheep; their shepherds have caused them to go astray; they have turned them away on the mountains." He afterwards promiseth a free forgiveness, verse 20, and foretells the destruction of their enemies, the Babylonians, verse 35. Read another sweet place, Jer. 31:20, "Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him; I will surely have mercy upon him." Then the Lord says, Dear, silly Ephraim, My dear child, has a broken heart that he has grieved Me, and I tell you I have a sore heart and troubled bowels that I was so rough to him, and cast him off. And so there is a new embracing betwixt the Lord and His people (Ezekiel 16:60), &c. There God, after a new agreement, remembers His covenant towards them. Then marvel not; though there be new out-casts betwixt Christ and Scotland, I hope that the end of it shall be, that Christ and Scotland shall yet weep in one another's arms; and the poor people, after they have come through the trial, shall go towards Zion, and say, Which is the way to Zion? Where shall we find the Lord? When the Lord shall again take in this land anew. As after a wood is cut, there appears a fair young green wood, so the Lord will have a numerous seed yet to serve Him in Scotland. Scotland will have a new growth, like a second growth, that grows after a long hot drought. There will be many sweet calm showers, summer showers, which will make our withered garden grow green again; and so become a fair green garden with many pleasant flowers. Seek to be among Christ's little ones, and covenant yourself away to Him, that so ye may be able to say, the Lord is your God; and that He may acknowledge you to be His people. And, if you are His, there is no fear of a happy out-gate, though you should have ever so many straits, trials, and difficulties in the way. The Lord enable you to close with Him. Amen.
"我要说，这是我的子民。"——这里有一个甜蜜的相遇，比起他们从未发生争执时，上帝与他的子民之间的协议更加甜蜜。因此，我们看到，在经历了一次痛苦的流浪之后，基督与他的子民之间的爱更加深厚。那个失落的儿子回到家中，比以往更加爱他的父亲、他父亲的家和面包。神的子民也是如此。耶和华说：“那些日子，那个时候，以色列的子民和犹大的子民要一同来，流泪而来，寻求他们的上帝耶和华。他们要问路去锡安，面向那里，说：‘来吧，我们要与耶和华结盟，永不忘记的盟约’”（耶利米书 50:4, 5）。他在第六节中说：“我的子民好像迷失的羊，他们的牧人使他们走错路，使他们在山上走来走去。”之后，他应许了自由的宽恕，第 20 节，并预言了他们的敌人巴比伦人的毁灭，第 35 节。再读一段甜蜜的经文，耶利米书 31:20，“以法莲岂不是我亲爱的儿子？岂不是我所喜悦的孩子？” 自从我对他说话以来，我仍然深切地记得他；因此，我的内心为他而痛苦；我一定会怜悯他。”然后主说：“亲爱的、愚蠢的以法莲，我的亲爱的孩子，他的心碎了，他使我伤心，我告诉你，我也有一颗痛苦的心和痛苦的内脏，我对他如此粗暴，并抛弃了他。因此，主与他的子民之间有了新的拥抱（以西结书 16:60），等等。在这里，上帝在新的协议之后，记得他对他们的约定。所以不要惊讶；虽然基督和苏格兰之间有新的分离，但我希望最终他们会在彼此的怀抱中哭泣；在经历了试炼之后，贫穷的人们将走向锡安，并说：“去锡安的路在哪里？我们在哪里可以找到主？”当主再次接纳这片土地时。就像一片树林被砍伐后，出现了一片美丽的新绿树林一样，主将在苏格兰拥有更多的子民来事奉他。苏格兰将有一个新的增长，就像在长时间的干旱之后出现的第二次生长。 将会有许多甜蜜而宁静的夏日阵雨，它们会让我们枯萎的花园重新变得翠绿；从而成为一个美丽的绿色花园，有许多美丽的花朵。努力成为基督的小孩，并与祂立约，这样你们就能说，主是你们的神；祂也会承认你们是祂的子民。如果你们是祂的子民，即使在前方有许多困境、试炼和困难，也不必担心幸福的出口。愿主赐予你们与祂亲近的能力。阿门。

SERMON IV* —Luke 14:16, 17
第四篇讲道 - 路加福音 14:16, 17

Then said He unto him, A certain man made a great supper, and bade many; and sent his servant at supper time to say to them that were bidden, Come; for all things are now ready, &c.—Luke 14:16, 17, &c.
那时，他对他说，有一个人设立了一次盛大的晚宴，邀请了许多人；在晚宴时间，他派遣仆人去告诉那些被邀请的人，说：“来吧，一切都准备好了，等着你们。”-路加福音 14:16, 17, 等等。

THERE are two things which we have to mark in this parable. 1. The dependance thereof on the preceding words. 2. The sum and scope of Christ's words therein.
在这个寓言中，有两件事情我们需要注意。1. 它与前文的依赖关系。2. 基督在其中所说的总结和目的。

The Lord is shewing what sort of guests they must invite to their feast; even the poor and needy, whom the Lord shall recompense "at the resurrection of the just." Whereupon, a man who sat at meat with Him (whether a Pharisee or not is uncertain) says to Christ, "Blessed is he that shall eat bread in the kingdom of God." Many call them happy who have part in Christ, and yet think it not. Many will talk broad words for the kingdom of heaven, and of the worth of Christ; but when it comes to this, What will ye quit for Christ? Will ye quit your farms and your lands for Christ? Will ye quit your five yoke of oxen for Christ? And will ye quit your new married wife, and your children, for Christ?—then they make a stand, and question all. We are all good Christians till we be tried. We often make a fair profession, while we mar all in practice. Many do with Jesus Christ as onlookers do in a great fair; they go through the market, and commend everything they see, but never open their purse to buy any thing. So multitudes can say, "It is good to be a Christian; O! the Son of God is worth all the world;" but they will never offer a penny for Christ's cause. They will not want a ridge of land, nor suffer the loss of an ox for Him. They will rather lose their immortal souls than lose their gear. All you who now speak proudly of Christ, when persecution comes, see what ye will lose for Him. Oh! the Lord Jesus has many friends, who yet are but false friends and flatterers at bottom. They will speak good of Him, but will do no good for Him. Few leave their nets and custom-box for Him. But the man who finds the pearl, he sells all, and buys it.
主耶稣展示了他们必须邀请到宴会上的客人的类型，即贫穷和有需要的人，主将在“义人复活”的时候报答他们。于是，一个与他一同吃饭的人（是否是法利赛人不确定）对基督说：“在神的国里吃饭的人是有福的。”许多人称那些与基督有份的人是幸福的，但他们并不这样认为。许多人会为天国和基督的价值大谈特谈，但当涉及到这一点时，你们愿意为基督放弃什么？你们愿意为基督放弃你们的农田和土地吗？你们愿意为基督放弃你们的五对牛吗？你们愿意为基督放弃你们的新婚妻子和孩子吗？——然后他们就犹豫不决，对一切都产生了疑问。我们都是好的基督徒，直到我们经受考验。我们经常在实践中破坏了一切，却对外表做出美好的宣言。许多人对待耶稣基督就像观望者在一个大集市上所做的一样；他们走过市场，称赞他们看到的一切，但从不打开钱包购买任何东西。因此，许多人可以说：“成为基督徒是好的；哦！上帝的儿子是世界上一切的价值。”但他们永远不会为基督的事业捐出一分钱。 他们不会想要一块山脊，也不会因为他而失去一头牛。他们宁愿失去他们的不朽灵魂，也不愿失去他们的财物。你们现在对基督自豪地说话，当迫害来临时，看看你们会为他失去什么。哦！主耶稣有很多朋友，但他们实际上只是虚伪的朋友和奉承者。他们会说他的好话，但不会为他做任何好事。很少有人为了他离开他们的渔网和习俗盒子。但是那个找到珍珠的人，他卖掉一切，买下了它。

This man would here say, Blessed are they who have a keen appetite to banquet with Jesus Christ. This lets us see that many have a false stomach, and can call them blessed who eat bread with Christ, as if it were from true hunger; and yet it is only like the hunger of sick folk, who cry for meat, but as soon as they taste of it their stomach recoils, and they can take no more of it. Many have the like hunger for Christ; they are soon full of Him when they come to the table. Balaam could say, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel," and yet for the peace of Jacob, he would not lose court with the King of Moab. The petty kings of clay are often obeyed at the expense of disobeying the great King of heaven.
这个人在这里说，有着与耶稣基督一起享受盛宴的强烈欲望的人是有福的。这让我们看到，许多人有着虚假的胃口，他们可以称那些与基督一起吃饭的人为有福，仿佛他们真的饥饿；然而，这只是病人的饥饿，他们渴望食物，但一尝到后就会反胃，无法再吃下去。许多人对基督也有同样的饥渴；当他们来到餐桌前，很快就会对他充满了。巴兰能够说：“雅各的帐棚何等佳美，以色列的帐幕何等华丽”，然而为了雅各的平安，他不愿意得罪摩押王。常常为了服从泥土之王而违抗天国之大王。

I now come to enter upon the particulars of the parable. The scope of it is to show "that few obey the gospel of Christ," set down under the similitude of a man who made a great supper, and invited many, who, notwithstanding of that, refused to come, the parts of which are these:—
我现在开始详细说明这个寓言。它的目的是要表明“很少有人遵守基督的福音”，以一个人设立了一次盛大的晚宴并邀请了许多人，但尽管如此，他们拒绝前来参加。其中的部分如下：

I. The Preparation of the Supper: "A certain man made a great supper, and bade many."
一、晚餐的准备：“有一个人准备了一顿盛宴，并邀请了许多人。”

II. The Invitation of the Guests: "Come; for all things are now ready."
二、宾客的邀请：“来吧，一切都准备好了。”

III. Their refusal: "They all with one consent began to make excuse," &c. And—
他们的拒绝：“他们一致开始找借口”，等等。

IV. The Servant's coming, and "shewing his Lord these things."
四、仆人的到来，"向主人展示这些事情"。

The Lord then takes a second course of filling up his table, albeit they refuse who were first bidden; for he loses not his supper. Wisdom's wine that was drawn sours not: he gets two sorts of guests to eat his meat. I. The diseased and poor. II. The common people up and down the streets. And then, III. Ye have the Lord's sentence upon the recusants or refusers.
主人随后又开始摆满他的餐桌，尽管最初被邀请的人拒绝了；因为他不会失去晚餐。智慧的酒不会变酸：他请来两种类型的客人来吃他的食物。一、病人和贫穷的人。二、街上的普通人。然后，三、你们将听到主对那些拒绝者的判决。

I. "A certain man made a great supper."—The Lord is here offering mercy in the gospel, and is compared to a man, not a common man, nor to one who makes a supper only for his friends. This shows us God's mercy in the gospel. He shows Himself to us a man, a friend, banqueting us. But when we become beasts, and like the horse or mule that have no understanding, He then turns from a man to a lion, and to the house of Judah as a young lion; "I, even I, will tear and go away, and none shall rescue him." It is a hard word that the Lord speaks to Ephraim, Hos. 5:14, "I will be unto Ephraim as a lion, and to the house of Judah as a young lion." If we be men, God will be a man to us; but if we be beasts, God is as a lion and a bear, Lam. 3:10, "He was unto me as a bear lying in wait, and as a lion in secret places."
一位人设宴大筵席。——主在福音中提供怜悯，被比作一位人，不是普通的人，也不是只为朋友设宴的人。这向我们展示了上帝在福音中的怜悯。祂向我们显现为一位人，一位朋友，宴请我们。但当我们变成野兽，像马或骡子一样没有理解力时，祂就从人变成狮子，变成犹大家的幼狮；“我，就是我，要撕裂，也无人救出。”这是主对以法莲说的严厉话，何西阿书 5:14，“我向以法莲如狮子，向犹大家如少壮狮子。”如果我们是人，上帝就会成为我们的人；但如果我们是野兽，上帝就如同狮子和熊，耶利米哀歌 3:10，“祂向我如埋伏的熊，如隐密的狮子。”

Use. God carries Himself to us as a man and a friend, and has been feasting us these seventy years; and, I assure you, the Lord is near the drawing of the table. The ordinary time of removing the table is, when all at it are full, and can eat no more. The gospel is now loathed by us, and the word of God contemned. At the beginning of this Supper, one sermon or a Communion was sweet; people ran to it like hungry banqueters; now it is disregarded. One sermon in the day of the Lord's banquet is now thought sufficient. Well, I see men are fallen asleep. I fear, beloved, I fear (think of it as ye please) the word shall be taken from you, the board drawn, and the plague of the Lord follow it. Amos 8:2, The famine of the word of God shall come. The
使用。上帝以人的形象和朋友的身份向我们显现，并在过去的七十年里一直宴请我们；我向你保证，主就在桌子旁边。通常，当所有人都吃饱了，再也吃不下时，就会收起餐桌。但现在，我们对福音感到厌倦，轻视上帝的话语。在这个晚餐开始时，一场布道或圣餐是甜美的；人们像饥饿的宴客一样赶去参加；但现在它被忽视了。现在，人们认为主的宴会上的一场布道就足够了。唉，我看到人们已经沉睡了。我担心，亲爱的，我担心（你可以随意思考）上帝的话语将被从你们中间夺走，餐桌被收起，上帝的灾祸随之而来。阿摩司书 8:2，上帝的话语的饥荒将来临。

II. Part of the parable is, the Lord's invitation of the guests, "Come, for all things are now ready."—Here there be three things. 1. A commission to His servant, that is, His ministers, to bid those that were called Come. 2. The Time—It is at supper-time. 3. A Reason—"All things are now ready."
二、寓言的一部分是主人邀请客人的话：“来吧，因为一切都准备好了。”- 这里有三件事情。1. 主人给他的仆人，也就是他的仆役，下达命令，叫那些被召的人来。2. 时间- 这是晚餐时间。3. 一个理由- “一切都准备好了。”

I shall only touch these points, and briefly go over the words.
我只会涉及这些要点，并简要概述这些词语。

Doctrine. The Lord invites us to a banquet and great Supper. That is the hardest word that the Gospel speaks to poor sinners, "Come." Never a word of hell, the wrath of God, or the plagues of God for sin. But His words are all (though He speaks in wrath to His enemies), My dear friends, I shall think Myself in your common,* if ye will come and sup with Me. Surely, beloved, the Lord might have supped His† alone. The angels are good company; but God thinks He wants company if the children of men are not with Him! In Proverbs 8:31, says Wisdom (which is Christ), "I was with God, yet playing and sporting with the children of men." Here, indeed, is love itself, the Lord inviting us to embrace the gospel! He resembles it to a great supper. Merciful God! Thou mightest command us, under the pain of condemnation, to come and believe in the Son of God. But not a word of that here: the Lord will hire us to come to the kingdom of heaven—this is evangelic. The first word that the gospel speaks is mercy, mercy to poor sinners. Song 5:2, The key wherewith Christ, the husband, opens the heart of His kirk is, "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." He might have said, Woe be to thee, thou hast put me to the door, and hast taken a strange lover in My place; I will quit thee; I will go suit* in another place; the back of My hand to thee; I shall never look on thee again. No; but His hardest knock is, Sweet Dove, Love, Fair One, I am both wet and weary; let Me not lie in the streets all night. Jer. 3:14, "Turn, O backsliding children, saith the Lord." What is the Lord's argument to move him? "For I am married unto you, I am your husband." Hosea 11:3, "I taught Ephraim to go taking them by the arms." God's mercy is a great net; all the fish that come in the net are brought to land. Well, beloved, this is the gospel's voice, Come, ye wearied and laden; but this voice will not last aye. In that day when the heavens shall part away like a scroll, the elements melt with heat, and the wicked cry, "Hills and mountains, fall on us, and hide us from the face of the Lamb, for the great day of His wrath is come, and who can stand?" Not a word of a Supper then. Alas! the board will be drawn, and God will not care for your company then. The
教义。主邀请我们参加盛宴和盛大的晚餐。这是福音对贫穷罪人说的最难听的话，“来”。从未有过关于地狱、上帝的愤怒或上帝因罪而降下的灾难的话。但他的话都是（尽管他对敌人发怒时说话），亲爱的朋友们，如果你们愿意来与我一起共进晚餐，我会认为自己是你们的一员。亲爱的，主本可以独自进餐。天使是好伴侣；但是上帝认为如果人类的子女不与他同在，他就需要伴侣！在箴言 8:31 中，智慧（即基督）说：“我与上帝同在，与人类嬉戏玩耍。”在这里，确实是爱本身，主邀请我们拥抱福音！他将其比作一顿盛大的晚餐。仁慈的上帝！你本可以命令我们，在被定罪的痛苦下，来信靠上帝的儿子。但这里没有一句话：主将雇佣我们来到天国-这是福音的。福音所说的第一个词是怜悯，对贫穷罪人的怜悯。 歌曲 5:2，基督，丈夫，用来打开他教会之心的关键是：“我的妹妹，我的爱人，我的鸽子，我的无瑕疵者，请给我开门；因为我的头发沾满了露水，我的头发上有夜间的露珠。”他本可以说：“哀哉，你把我赶到门外，又接纳了一个陌生的情人代替我；我要离开你，去别的地方寻求欢乐；我对你不屑一顾，我再也不会看你一眼。”不，他最坚决的敲门声是：“亲爱的鸽子，爱人，美丽的人，我又湿又累；请不要让我整夜躺在街上。”耶利米书 3:14，“背道的儿女啊，回来吧，耶和华说。”上帝用什么论据来感动他呢？“因为我已经与你们结婚，我是你们的丈夫。”何西阿书 11:3，“我曾教导以法莲行走，用膀臂抱着他们。”上帝的怜悯是一张大网；所有进入网中的鱼都被带上岸。亲爱的人们，这就是福音的声音，来吧，你们疲倦而负重的人；但这个声音不会永远持续下去。当天空像卷轴一样分开，元素因热而融化，恶人呼喊：“山岭，倒在我们身上，把我们藏起来，不要让羔羊的面容看见我们，因为他的忿怒的大日子到了，谁能站得住呢？那时候没有晚餐的话。唉！餐桌将被收起，上帝将不再关心你的陪伴。 The

Second particular is, The servant is sent out at supper-time, near night, and bed-time. Then the day of God's mercy is but a supper-time; the edge of the evening; the sun-setting. As long as the gospel speaks, it ever cries, Come, welcome, welcome, Sinners, ye will be welcome to sup with the Lord.
第二个特点是，仆人在晚餐和睡前会被派出去，这时候，上帝的怜悯之日只是晚餐时间，夜幕降临的边缘，日落之时。只要福音还在呼喊，它一直在呼唤：来吧，欢迎欢迎，罪人们，你们将受主宴请的欢迎。

When all the rest were set down at the table, Paul came in, and the master of the house gave him the board-head.
当其他人都坐在桌子旁时，保罗进来了，主人给了他座位的首位。

Use. We shall be as welcome to come in at mid-supper, as those were, who came to the Lord's vineyard at the sixth and ninth hour of the day. If ye come at the board-drawing, as the thief who died at Christ's right hand, and those who came at the eleventh hour, ye come to the dessert. But, beloved, I beseech you, beware that ye come not after supper, when the board is drawn, the goodman of the house in his bed, and the door shut, as the foolish virgins did. Remember that it is even now Supper-time, while the word is preached, and the Sacrament of the Lord's body and blood offered; and blessed are they who come to the Supper. But woe be to them who come after, for they shall lie down in the beds of their graves unsupped. As Job says of the hypocrite, "Their bones shall be full of the sins of their youth." Oh! the world has many debtors, ill debtors, who sell their souls for sin; but what a pitiful thing! for what can they give in exchange for their souls? A man who has to cross the water will run at the first call of the seamen, because he knows the tide will not wait him. And yet now, men who profess they would sail to Canaan, will not come out at the voice of the Lord's mariners, crying, "Come, it is now tide;" but they let the sea ebb, and sit still. And this is the devil's craft, when we have our one foot on the shore, and the other in the ship, and have a purpose to sail from our sins, Satan has a word to say. The Levite's father-in-law, urged him to stay a night with him,* and promised him he should go to-morrow, but then, tempted him to stay another night. Even so it is here, after we have stayed in the devil's service one year, he will urge us to stay another year, and promise he shall then demit. O! that we were wise to close our eyes and ears at Satan's delays and temptations. And now in the short time of the Gospel, while the table is covered, embrace the Lord's Supper. Walk while ye have the light, says the Lord; "the night cometh wherein no man can work." Our sins tell us that the long shadows are approaching; the night is at hand, the gospel is to be removed, and happy are they who sup in time. The
使用。我们将像那些在第六和第九小时来到主的葡萄园的人一样受欢迎。如果你在晚餐时分来，就像那个在基督右边去世的贼和那些在第十一小时来的人一样，你就来到了甜点。但是，亲爱的，我恳求你们，要小心不要在晚餐之后来，当餐桌被收起来，屋子的主人在床上，门关上，就像愚蠢的童女一样。记住，现在就是晚餐时间，当道被传讲时，主的身体和血的圣餐被奉献出来；来晚餐的人是有福的。但是那些在晚餐之后来的人，他们将在未吃晚餐的坟墓中躺下。正如约伯所说的关于伪君子，“他们的骨头将满载着他们年轻时的罪恶。”哦！世界上有许多债务人，坏债务人，他们为了罪恶出卖了自己的灵魂；但这是多么可怜的事情！因为他们能拿什么来交换他们的灵魂呢？一个要过水的人会在水手的第一声呼唤时就奔跑，因为他知道潮水不会等他。 然而现在，那些声称他们要航行到迦南的人，却不听从主的水手的呼唤，说：“来吧，现在是潮水；”而是让海水退去，坐在原地。这是魔鬼的诡计，当我们一只脚踏在岸上，另一只脚踏在船上，打算离开我们的罪恶时，撒旦会有话要说。利未人的岳父劝他在他那里住一夜，*并答应他明天就可以走，但接着又引诱他再住一夜。就是这样，当我们在魔鬼的服务中待了一年之后，他会催促我们再待一年，并承诺那时他会辞职。哦！但愿我们能聪明地对撒旦的拖延和诱惑闭上眼睛和耳朵。现在，在福音的短暂时期里，当餐桌上摆满了食物，接受主的晚餐。主说：“你们还有光的时候，就当行走；‘黑夜’来到，就没有人能行走了。”我们的罪告诉我们，长长的阴影正在逼近；黑夜即将来临，福音将被移除，那些及时参加晚餐的人是多么幸福啊。 The

Third particular is the reason why they should come—"For all things are now prepared." And so reasons Solomon, Prov. 9:1, 2, "Wisdom hath builded her house, she hath hewn out her seven pillars; she hath killed her beasts; she hath mingled her wine; she hath also furnished her table." Matt 22:4, "Tell them which are bidden, Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready, come to the marriage." Thus is mercy offered to the people of the Jews, where their God made all external means (as the word and sacrament) ready for them. So that he says, in Isaiah 5:4, What could I have done more to my vineyard, that I have not done. (Isaiah 65:2), He stretches out His arms, and holds them out all the day long. (Prov. 1:20), "Wisdom crieth without, she uttereth her voice in the streets." Here God is crying, shouting, and casting out His arms, Matt. 23:37, Luke 19:40, crying and shedding tears. He would have them turn and live. But as it is true of the Jews, so it is of us; He has dressed the whole Supper Himself, covered the table, and there is no more for us to do, but sit down and eat. If we look to this dressed Supper, Christ dressed it all Himself, in the furnace of God's wrath, and the bread that we here eat is His flesh, which He gave for the life of the world. John 6:51, The wine which is mingled and drawn is His blood. And, O, sirs, was not our Lord a hot man in making ready this Supper? Not one dish is mis-cooked, all is set before us in the gospel, and Jesus craves no more for all His pains, but only that His friends come to the banquet and eat and be merry; and if ye will come, Christ will pay all the reckoning. When the Israelites were fed with manna, they behoved to go out of the camp, and gather it themselves; but we furnish nothing of this Supper. God be thanked, Christ bears all the expense. Alas! alas! that the unhappy world will not eat heartily, since Christ pays for all. The poor sons of Adam were all sick and at the point of death, and their stomachs were so spoiled with a sour apple that Adam did eat, that they were famished and not able to eat. In comes Jesus and makes a medicinal dinner of His own flesh and blood; lays down Himself and is slain to make physic of His crucified body for us, in order to affect our cure. It is just they die for hunger, and lose their stomach for evermore, who loathe this meat. In the sacrament all things are ready; whatever the soul wants, it shall find at the Table. All the hungry shall find Christ meat and drink. John 6:55, They who are poor shall find Him gold, they who are naked shall find Him garments, they who are blind shall find Him light to the eyes. (Rev. 3:18), "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich: and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see." Look to the Supper and ye shall find it very expensive to Christ, for the fire that made it ready was the wrath of God; the fuel and the elding* was Christ, and a great burden of the sins of the elect on His back. And if Jesus had not been green timber He had been burnt all to ashes. Christ was first boiled in His own blood, in the garden of Gethsemane; then He was roasted and burnt on the cross, and carved all to pieces with nails, spears, and buffetings, to make Him God's bread for the mouth and stomach of believers. And the sourest sauce in this supper to Christ, was His dear Father hiding Himself. And when all is done ye cannot do Him a worse turn than not to eat heartily. Now, for the Lord's sake, beloved, please the goodman of the house, and eat and welcome. The last wine will be the best. What would ye have! Here is sweet company, eat, ye are heartily welcome; and ye use to call that great cheer that has great servants. Then there is not a plate set on this table by angels, far less by man. A curse upon them who bring in Mary's Milk, with Martyrs' Blood, as a dessert! No, Christ's blood is in every dish, Christ's flesh is in every mess, and Christ's merit is a sweet sauce to all the messes. Other meats have no taste at this Supper. No, they are plain poison, put in by the devil's hand, who would wish never a living man to rise from the table, but all to be poisoned.
第三个原因是他们应该来的原因是：“因为一切都已经准备好了。”所以所罗门在箴言 9:1,2 中说：“智慧已经建造了她的房屋，她凿出了七根柱子；她宰了她的牲畜，调和了她的酒，也摆设了她的筵席。”马太福音 22:4 中也说：“你们告诉那些被请的人，说，‘我的筵席已经预备好了，我的公牛和肥畜已经宰了，一切都齐备，请你们来赴婚筵。’”因此，怜悯被提供给犹太人，他们的上帝为他们准备了所有外在的手段（如圣经和圣餐）。所以他在以赛亚书 5:4 中说：“我还能为我的葡萄园做什么呢？”（以赛亚书 65:2）他伸出双臂，整天都在伸出双臂。（箴言 1:20）“智慧在外面呼喊，在街市上发出声音。”在这里，上帝在呼喊、喊叫，并伸出双臂，马太福音 23:37，路加福音 19:40，呼喊并流泪。他希望他们回转并得到生命。但正如对犹太人而言是真实的，对我们也是如此；他亲自准备了整个晚餐，摆好了桌子，我们只需要坐下来吃就可以了。 如果我们观看这个赐衣的晚餐，耶稣亲自在上帝愤怒的火炉中为所有人准备了。我们在这里吃的面包是他的肉身，他为世人的生命而献上了自己。施加七书 6:51。所混合和绘制的酒是他的血。哦，先生们，我们的主岂不是一个忙碌的人在准备这个晚餐吗？没有一道菜做错了，全部在福音中摆在我们面前，耶稣只希望他的朋友们来享用宴席，吃喝玩乐；如果你们来，基督会支付所有的费用。当以色列人用吗哪喂饱的时候，他们必须走出营地，自己采摘；但我们所提供的晚餐没有任何需要。感谢上帝，基督承担了所有的费用。唉！唉！不幸的世界不肯畅快地享受，因为基督支付了一切。可怜的亚当的儿子们都病了，濒临死亡，他们的胃因为亚当吃掉的酸苹果而被毁了，以至于他们饥饿不堪，无法吃东西。耶稣来了，以自己的肉体和血液制作了治疗性的晚餐，献上他自己并被杀来为我们提供治疗，使我们痊愈。 只是他们因饥饿而死亡，永远失去胃口，厌恶这种食物。在圣礼中，一切都准备就绪；灵魂需要的一切，在圣餐桌上都能找到。所有饥饿的人都能找到基督的食物和饮料。约翰福音 6:55，贫穷的人会找到他的黄金，赤身裸体的人会找到他的衣物，盲人会找到他的光明。（启示录 3:18）“我劝你向我买火炼的金子，叫你富足，又买白衣穿上，叫你赤身的羞耻不露出来，并且用眼药膏擦你的眼睛，使你能看见。”看圣餐，你会发现对基督来说是非常昂贵的，因为准备它的火是上帝的愤怒；燃料和炉子是基督，背上承载着选民的众多罪孽的重担。如果耶稣不是青木材，他就会被烧成灰烬。基督首先在客西马尼园里被自己的血煮沸，然后在十字架上被烤熟和烧焦，并被钉子、矛和拳打碎成碎片，成为信徒口腹之间的上帝的面包。 这顿晚餐对基督来说最酸的酱料就是他亲爱的父亲隐藏了自己。当一切都结束时，你们对他最大的伤害莫过于不吃得尽兴。现在，为了主的缘故，亲爱的人们，请取悦这家的主人，吃吧，欢迎你们。最后的酒将是最好的。你们想要什么！这里有美好的伴侣，吃吧，你们受到热烈的欢迎；你们习惯称那些有众多仆人的盛宴为盛宴。这张桌子上没有一个盘子是由天使摆放的，更不用说人了。诅咒那些把圣母的奶和殉道者的血作为甜点带进来的人！不，基督的血在每一道菜里，基督的肉在每一份食物里，基督的功德是所有食物的美味酱料。其他食物在这顿晚餐上没有味道。不，它们是纯粹的毒药，是魔鬼的手放进去的，他希望没有一个活人从餐桌上起来，而是所有人都被毒死。

III. "And they all with one consent began to make excuse."—Reason would hold the opinion, that, when the Lord makes a great Supper for the world, they would all be glad to come, and take a meal from Him; and that they would all run, striving who might be foremost at the table, and nearest the Lord's hand! No, but it is not so here; for there be three sorts of men, who all with one consent refuse to come. The first says, I have bought a farm: the second, I have bought five yoke of oxen: and the third says, I have married a wife. Honour holds away the first; riches and profit, the second; and pleasure and lust, the third. It has been so since the beginning. God and the world have aye been at holding and drawing for men's soul; God draws and the world holds fast. Here be the world's three gods: honour, profit, and pleasure. This is their trinity, their Father, Son, and Holy Ghost. John, in his first Epistle, chapter 2, sets down the doctrine of the world's trinity. In that place he is forbidding men to love the world, and gives good reason for it. Says he, verse 16, "For all that is in the world, the lust of the flesh," that is, inordinate pleasure, "and the lust of the eyes," that is, coveteousness, "and the pride of life," that is, honour, "is not of the Father, but is of the world."
第三部分：“他们都一致开始找借口。”——理智会认为，当主为世界设宴时，他们都会乐意前来，从他那里享用一顿饭；他们都会争先恐后地跑来，争着坐在桌子旁边，离主最近！不，但在这里并非如此；因为有三种人，他们都一致拒绝前来。第一个说，我买了一块农场；第二个说，我买了五对牛；第三个说，我娶了妻子。荣誉吸引第一个人；财富和利益吸引第二个人；快乐和欲望吸引第三个人。从一开始就是这样。上帝和世界一直在争夺人的灵魂；上帝吸引，世界紧紧抓住。这里有世界的三个神：荣誉、利益和快乐。这是他们的三位一体，他们的父、子和圣灵。约翰在他的第一封书信中，第二章，阐述了世界的三位一体的教义。在那个地方，他禁止人们爱世界，并给出了充分的理由。 他说，第 16 节说：“因为凡世界上的事，就像肉体的情欲，就是放纵的快乐，眼目的情欲，就是贪婪，以及生命的骄傲，就是荣耀，都不是出于父，乃是出于世界。”"

"And they all with one consent," says the Lord, "refused." I would have you to consider two things. 1. The refusal of the guests. 2. The number of recusants.
“主说：‘他们都一致拒绝了。’我希望你考虑两件事情。1. 客人的拒绝。2. 拒绝者的数量。”

For the first, "All with one consent began to make excuse."—Indeed, it seems wonderful that, amongst the three sorts of people, not one of them will leave so much as an ox for Christ! May not the Lord bring them all in to the Supper whom He calls? I answer, He may do that; "For many are called, but few are chosen" (Matt. 22:14). But we must here consider one of the deepest mysteries of God's counsel. There is a twofold calling. 1. There is one external, or outward, whereby God calls men who obey not: here many are called to the Supper, but few come. 2. There is an inward calling, whereof the Apostle speaks, Romans 8:30, "Moreover, whom He did predestinate, them He also called; and whom He called, them He also justified."
首先，“众人一口同声推辞。”-事实上，令人惊奇的是，在这三种人中，竟然没有一个人愿意为基督留下一头牛！难道主不会把祂所召的人都带进筵席吗？我回答，祂可能会这样做；“因为有许多人被召，但被拣选的却少”（马太福音 22:14）。但我们必须在这里考虑神谋的最深奥秘之一。有两种召唤。1.有一种外在的，或者说是外在的，上帝通过这种方式召唤不顺从的人：在这里，有许多人被召到筵席，但很少有人来。2.还有一种内在的召唤，使徒在罗马书 8:30 中所说的，"并且他所预定的人，他也召他们来；他所召来的人，他也称他们为义人。"

1st. If you look at God's outward calling, in respect of the word and sacraments. This calling finds men hand and foot in Satan's chains, and looses them not; for God has bound them. He bids them loose themselves, as they are obliged to do; because obedience is a debt that reprobates, in so far as they are God's creatures, are owing to Him. And why should not the great Creator and Lord of the universe crave dyvours and bankrupts, although, by their own fault, they have nothing wherewith to pay? And, therefore, unto both such as are effectually called, and such as obtain not grace to obey, the Lord is crying, Dyvour, pay thy debt or else go to prison. God, not having elected them to salvation, and finding them in the state of sin, and so only slaves and bastards (for the Cautioner, Christ, will not pay every bastard's debt), He leaves them with this, Either pay or die; and they willingly lie still, and love to live, and die in Satan's arms. But
第一。如果你看看上帝的外在呼召，就是指他的话语和圣礼。这个呼召发现人们被撒旦的锁链束缚住，无法解脱；因为上帝已经将他们捆绑起来。他命令他们解脱自己，因为顺从是一个债务，被拒绝者，就是他们作为上帝的创造物，欠他的债务。为什么伟大的造物主和宇宙的主宰不应该向破产者和债务人索取债务，尽管他们自己的过错，没有任何东西可以偿还呢？因此，对于那些被有效呼召的人和那些没有得到恩典顺从的人，主呼喊着：“债务人，偿还你的债务，否则就去监狱。”上帝并没有选中他们得救，发现他们处在罪恶的状态中，只是奴隶和私生子（因为担保人基督不会为每个私生子偿还债务），他让他们面对这个选择，要么偿还债务，要么死亡；他们愿意保持不动，喜欢活在撒旦的怀抱中，直到死亡。

2nd. There is an inward calling, whereby God, not only by His word, cries and shouts to waken up sleeping sinners: but also by His Spirit inwardly breathes the life of God into them, and sets them upon their feet. Those are said to be given of the Father to the Son; the Son receives and keeps them: and this is a wonderful calling. The Father craves the debt of obedience from us, and says, "Pay, and obey My calling, as ye are obliged to do;" and in comes the Son, by His Spirit, and slips the sum into our hand, even the price of obedience, and says, Because My name is in the contract betwixt the Father and you, I will give you to pay my Father withal; and, so long as I have, you shall not want. So that, although the elect be dyvours, yet they are their Father's dyvours; and have a good Friend that pays for them.
第二点。有一种内在的呼召，上帝不仅通过祂的话语呼喊唤醒沉睡的罪人，而且通过祂的灵将上帝的生命注入他们，并使他们站立起来。这些人被称为父亲赐给儿子的人；儿子接受并保守他们：这是一个奇妙的呼召。父亲向我们索取顺从的债务，并说：“付出，顺从我的呼召，如同你们所应该做的。”于是儿子通过祂的灵，将顺从的代价滑入我们的手中，并说：“因为在父与你们之间的契约中有我的名字，我将给你们付给我的父；只要我还有，你们就不会缺乏。”所以，虽然选民是债务人，但他们是他们父亲的债务人；他们有一个为他们付款的好朋友。

In this calling there is a great mystery. God is both calling and answering in our hearts. In a good sense, this calling is God's calling upon His own Spirit in us, and we returning an answer by that same Spirit which dwelleth in us—the Father crying, Come to the Supper, My elect people; and the Son, by His Spirit answering in our hearts, My Father, behold we are coming. In the Word of God, this calling is called a knocking at the door of our hearts for access to come in and sup with us. And, indeed, at one time the Lord is without knocking for admittance, and at another time He is within opening the door—without knocking, and within drawing. Ye will find Scripture for this, Acts 14:14, Paul is preaching to Lydia's heart: now, behold, there is God without calling and knocking by the word; and behold, in the same verse it is said, "The Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul." God be thanked, God craves and pays for us. While God is crying, Open, His one arm is without the door knocking, and the other arm is within drawing the bolt, and preparing a lodging for Himself. God is His own harbinger,* He makes His own bed, dresses His own supper, sweeps His own lodging, and does all when He comes. He has nothing of us but bare house-room: all the furniture is His own: He brings all with Him. The ground and reason of this inward calling and sweet election thus run equally together. Election is the King's letters and decreet, ordaining such persons, by their names, to the kingdom of God; and effectual calling is comprisement and imprisonment,† following upon these same letters, whereby such as are in Christ's Roll and Register Book, are called by the word to grace and glory. And, when they force‡ the King's charge, the Father draws them, and the Son bears them in His arms: then He rides upon the white horse of the gospel, and shoots the arrow of the irresistible word of God into the hearts of God's elect, so that they must obey and become the Lord's prisoners, His conquered, ransomed, and bought ones by virtue of the Father's decreet.§ Thus the Son has caption against the elect. The Father gives them to the Son, and He will not want them (Cant. 2:14). He draws His church (John 6:44). The Spirit of the Father draws us to the Son; for that Christ has of the Father by gift, and that He has by good right paid for. It is no riot for Him to break both doors and windows in the soul to get His own. He has law upon His side, and a sufficient decreet passed and subscribed by His Father's hand. And the doctrine that arises from this is,
在这个呼召中有一个巨大的奥秘。上帝在我们的心中既是呼召者又是回应者。从好的意义上说，这个呼召是上帝对我们内心中的圣灵的呼召，我们通过同样的圣灵回应——父亲呼喊着：“来参加晚餐，我的选民们”，而儿子通过他的圣灵在我们的心中回答：“父亲，看哪，我们来了。”在上帝的话语中，这个呼召被称为敲打我们心门的呼召，以便进来与我们一同进餐。实际上，有时主在门外不敲门就进来，有时则在门内打开门——不敲门而进，内部吸引。你会在圣经中找到这方面的记载，使徒行传 14:14，保罗在吕底亚的心中传道：看哪，上帝在没有通过话语呼召和敲门的情况下，就在那一节中说：“主开启了吕底亚的心，使她留意保罗所讲的话。”感谢上帝，上帝渴望并为我们付出。当上帝呼喊“敞开”时，他的一只手在门外敲门，另一只手在门内拉闩，为自己准备住所。 上帝是自己的前驱者，他自己铺床，自己吃饭，自己打扫住所，并在到达时做一切。我们对他没有什么，只有简单的房间：所有的家具都是他自己的，他带着一切来了。这种内在的呼召和甜蜜的选择的根据和原因是完全一致的。选择是国王的诏书和法令，按其名字任命这些人进入上帝的国；而有效的呼召是包括和监禁，紧随其后的是这些诏书，凭借这些诏书，基督的名单和登记册上的人被呼召到恩典和荣耀。当他们迫使地遵守国王的命令时，父亲就拖引他们，儿子抱他们：这时他就骑在福音的白马上，把上帝不可抗拒的话语射进上帝选民的心里，使他们必须顺服，成为主的囚犯，是他的被征服的、被赎回的、被买来的人，凭借父亲的法令。因此，子要对选民行使逮捕权。父亲把他们给了儿子，他们不会丧失(雅歌 2:14)。他拖引他的教会(约翰福音 6:44)。 父神的灵吸引我们去追随子；因为基督从父神那里得到了恩赐，也用正当的权利为此付出了代价。为了取回属于自己的东西，他毫不犹豫地打破了灵魂的门窗。他有法律支持，有父神亲手签署的充分判决。而由此产生的教义是，

1. That the outward means of the word, without the inward working of the Spirit, will not bring us to the King's Supper. Here are many called, but they excuse themselves that they cannot come, because of other employments. This should teach us to hang upon the word, but withal to look beyond the word, and with the use of the word, call for the inward grace of the Spirit. It is not the bottle of the physician that heals the sick, but the medicine in the bottle. The word and sacraments are but empty bottles, except the Lord fill them with His virtue; and without this secret virtue we shall set our mouth to an empty bottle, and draw in wind, to the hurt of our souls and stomachs, which shall prove the savour of death unto death, and not the wine of God's refreshing grace. Our Lord, speaking to the woman of Samaria, says two sundry times (John 4), that it is He who gives the water of life. Now, indeed, in the word and sacraments is the well of life; and since that well is opened up in the house of David, good reason that He be found of His own, and that He be steward of His own heart's blood, and only have the key at His own girdle. And for what cause else is the kirk said to lie within the two arms of Christ? (Song 2) How can she then fall into a swoon for hunger, or faint when she is in the house of wine, where she may be cheered up with the comforts of His word? Yes, indeed, even there at the fountain head she will die, except the Lord hold the cup of spiritual refreshment to her mouth. This was experienced in Ezekiel's day by the dry bones, chapter 37, where he says, the Lord caused him to prophesy; then bone came to bone, and sinews upon the bones, and flesh upon the sinews; then to prophesy to fetch spirit and breath that they might live. So the word without the Spirit is a blank charter, without our name written in it, without a seal, and without a subscription. The sacrament without the Spirit is no better than a piece of naked wax without seals of land. The
没有圣灵的内在运行，单凭言辞的外在手段无法使我们参加国王的晚餐。虽然有许多人被召唤，但他们却找借口说因为其他工作无法前来。这应该教导我们依赖于话语，但同时也要超越话语，通过使用话语来呼求内在的恩典。医生的瓶子并不能治愈病人，而是瓶子里的药物。话语和圣礼只是空瓶子，除非主用祂的力量充满它们；没有这个秘密的力量，我们将把嘴巴放在一个空瓶子上，吸入风，伤害我们的灵魂和胃，这将证明是死亡的气味，而不是上帝恩典的酒。我们的主对撒玛利亚的妇人说了两次（约翰福音 4 章），是祂给予生命的水。现在，确实在话语和圣礼中有生命的泉源；既然这口井在大卫的家中被打开，理所当然祂要被自己的人所发现，并且祂要作自己心脏血液的管家，只有祂自己才拥有钥匙。 而且，为什么教堂被说成位于基督的两臂之间呢？（歌 2）她怎么会因为饥饿而昏倒，或者在酒的屋子里昏厥，而在那里她可以通过神的话语得到安慰呢？是的，事实上，即使在源头的泉水那里，除非主将属灵的滋养之杯递到她的嘴边，否则她也会死去。这在以西结的时代通过干骨人的经历得到了验证，第 37 章中他说，主使他预言；然后骨头与骨头相连，筋在骨头上，肉在筋上；然后预言带来灵和气息，使他们得以活过来。所以，没有圣灵的话语就像一张空白的契约，没有我们的名字写在上面，没有印章，也没有签名。没有圣灵的圣礼就像一块没有土地印章的裸露蜡。 The

Second point is, the number of recusants. "They all with one consent began to make excuse," says the Lord. Hence, observe,
第二点是，拒绝者的数量。“他们一致开始找借口，”上帝说。因此，观察，

1. The number who follow an ill course are the greatest, Gen. 6:12. In Ahab's days, there was only one honest, Micaiah, while there was four hundred lowns.* Abraham durst not give his word that there would be five righteous persons in five great cities. Jer. 1:18, Against the Lord and Jeremiah, are kings, princes, priests, and people: there is a whole parliament, the three Estates of the land. Desolate truth stands her alone;† she has a thin court (Matt. 27:21). Men would say, Sin has not such a throng court now as it had in the days of Christ; for now men, because of their oxen and their land, come to Christ's Supper. This is soon said. If we mean only eating and drinking, that proves nothing to justify our age; for Judas came that way; and if the devil himself had a true body, he might come to the Lord's table in that way. But how many in this kirk leave their hearts at home, when they come to the table of the Lord. Try your consciences here.
那些走邪恶道路的人数是最多的，创世记 6:12。在亚哈的时代，只有一个人是诚实的，就是米该亚，而有四百个无赖。亚伯拉罕都不敢说在五座大城中会有五个义人。耶利米书 1:18，针对耶和华和耶利米的是国王、王子、祭司和百姓：整个议会，国土的三个等级。孤独的真理独自站立；她拥有一个狭窄的法庭(马太福音 27:21)。人们会说，罪现在没有像在基督时代那样拥有众多的法庭；因为现在人们因为他们的牛和他们的土地而来参加基督的晚餐。这很快就能说清楚了。如果我们只是指吃喝，那并不能证明我们这个时代的合法性；因为犹大就是这样进来的；即使魔鬼本人有真正的身体，他也可以以这种方式来到主的晚餐。但是，在这个教堂中有多少人在来到主的圣餐桌时却把他们的心留在家里。在这里检验你们的良知。

2. It condemns the religion of our time. "We live as our neighbours," say many. Many have a custom of swearing. Will ye do so, then? I say, these men take upon credit, and believe as the world does. Company is good, but company in hell is small comfort. Men vow Christ to be their husband, just as kings woo their queens; for they only hear of them by report, and see their pictures, and upon that marriage passes betwixt them: so the men of our age hear of Christ by report. They paint a heaven in their own head, and a faith of their own, and run as a beast after the drove. But a man who would serve Christ as he should do, must indeed be a mocking stock to the world, and a wonder to many, Psalm 71:7. But think nothing to be counted, with Marius, a good man, all except one thing, that is, he is a Christian. Their answer is not a flat denial of God, and a disgraceful speaking of the Supper; but they all form a reason, every one, and desire to be excused. What is the meaning of the excuse I pray? You tell God that ye love Him, ye love His Supper, ye love to be in His company; but say, "I pray Thee have me excused;" I cannot but love my land, my five yoke of oxen, and my wife, better than Thee. But if men knew Christ, they would say, Woe be to that farm, woe be to that ox, and woe be to that pleasure, that holds Christ and me asunder so long. However, they refuse to come to the Supper, yet they give a fair excuse to the Lord, and pray him to excuse them.
它谴责了我们这个时代的宗教。许多人说：“我们生活得和邻居一样。”许多人有咒骂的习惯。那么你们会这样做吗？我说，这些人只是盲目相信，和世俗一样。与人为伍是好的，但在地狱里与人为伍并不舒服。人们发誓要把基督当作自己的丈夫，就像国王追求王后一样；因为他们只是通过传闻听说过他们，看到他们的画像，然后就发生了婚姻：所以我们这个时代的人们只是通过传闻听说过基督。他们在自己的脑海中描绘了一个天堂，一个属于自己的信仰，并像兽群一样追随。但是一个真正要事奉基督的人，必须成为世界的嘲笑对象，成为许多人的奇迹，诗篇 71:7。但是请不要认为，像马里乌斯那样，除了一个事情以外，其他都是好人，那就是他是一个基督徒。他们的回答并不是对上帝的彻底否认，也不是对圣餐的可耻言论；而是每个人都有自己的理由，并希望得到原谅。请问这个借口的意思是什么？ 你告诉上帝你爱祂，你爱祂的晚餐，你喜欢和祂在一起；但是说：“求你原谅我；我不能不爱我的土地，我的五对牛，和我的妻子，比爱祢更多。”但是如果人们认识基督，他们会说，那块农田有祸了，那些牛有祸了，那种享乐有祸了，因为它们让基督和我分离了这么久。然而，他们拒绝参加晚餐，但他们给主一个合理的借口，并请求祂原谅他们。

2. There is no sin we commit, if it were even to the treading of the blood of the New Covenant under foot, but we put a mask on it. The devil has taught men to baptize their sin with a new name, lest it should appear frightful. The murdering of the Son of God is done by an assembly of kirk-men, under a fair pretence: "We have a law, and by that law He ought to die." Idolatry is called humble kneeling. Satan is a coiner of false money, and upon his reprobate coin he puts the King of heaven's stamp. Herod's killing is sold for worshipping; killing of the saints is called good service to God. The devil comes to none and says, "I am the devil, hear my counsel, and I shall draw you to hell." No, he is not such a fool; he changes himself into an angel of light. Blessed are they who, in the wisdom of God's Spirit, can pull the mask off the devil and sin; see the devil to be the devil, and sin to be sin. If God's commandment be uppermost, it is no hard matter to discern sin. If God command a duty, no excuse in the world should cover thy disobedience. Alas! What excuse can men have for staying from the kingdom of heaven? for refusing of Jesus Christ crucified? How can Satan run so far into men's hearts, as to make them say in God's face, "Excuse me, Lord, I cannot come to heaven! Excuse me, I cannot believe in Christ, because I have other business to do!" What horrible ingratitude is here? God offers a heavenly inheritance for a few acres of land, but they refuse God, and neglect the offer of Christ. Now here is the first excuse.
2. 如果我们甚至践踏新约的血，我们所犯的罪也没有，只是我们给它戴上了面具。魔鬼教导人们用一个新名字来洗涤他们的罪恶，以免它显得可怕。杀害上帝之子的行为是由一群教会人士以美好的借口来完成的：“我们有一条法律，根据这条法律，他应该死。”拜偶像被称为谦卑的跪拜。撒旦是一个伪造假币的人，在他的可憎的硬币上，他印上了天国之王的图章。希律的杀戮被出卖为崇拜；杀害圣徒被称为对上帝的善行。魔鬼不会对任何人说：“我是魔鬼，听从我的劝告，我将引你到地狱。”不，他不是那么愚蠢；他把自己变成了光明的天使。在上帝的圣灵的智慧中，能够揭开魔鬼和罪恶的面具的人是有福的；看到魔鬼是魔鬼，罪恶是罪恶。如果上帝的命令是至高无上的，辨别罪恶就不是什么难事。如果上帝命令一项任务，世上没有任何借口可以掩盖你的不服从。唉！人们有什么借口不进入天国？拒绝耶稣基督被钉死又有什么借口呢？ 撒旦如何能够深入人们的内心，使他们在上帝面前说：“对不起，主啊，我不能去天堂！对不起，我不能相信基督，因为我还有其他事情要做！”这是多么可怕的忘恩负义啊？上帝为几亩土地提供了天堂的产业，但他们拒绝了上帝，忽视了基督的恩典。现在，这是第一个借口。

"I have bought five yoke of oxen."—O, merciful God! shall an acre of land, or an ox, be laid in the balance with Christ? Woe be to them. Oh! how many Esaus be there in the world, who sell their heavenly inheritance for a mess of pottage. Since the day that Adam did eat of the forbidden tree, the taste of our souls is so corrupt, that we call sweet sour, and put sour for sweet. Jesus Christ is like the white of an egg, tasteless in the world's mouth. Give to Balaam the King of Moab's gold, and for all his broad words, he seeks not another heaven. Let Jeroboam keep the kingdom, he cares not for God's worship; but for fear the people revolt, he will not let them go to Jerusalem to worship, as God had commanded, but will have them to worship a god of gold nearer hand. And so it is now in our kirk, give men a piece of ground and five yoke of oxen, and they will consent to any religion, either Arminianism or Popery. Give the soldiers Christ's coat, and they seek no more, they will shed His blood, and take away His life. A drink of Jacob's well is better to the woman of Samaria, than Christ, the water of life, or heaven. Her heaven is in the ground* of Jacob's well, "Sir, thou hast nothing to draw with, and the well is deep; from whence then hast thou that living water?" (John 4:11.) A sow is better to the Gadarenes than Jesus Christ. Christ has lost court† in men's hearts, He is worn out of fashion and request. The heaven we would have is a heaven we would see with our eyes, and catch with our hands. What is it, I pray you, that keeps the first rank of people from heaven? Not a kingdom nor a broad inheritance, that would seem something; but a piece of ground, one village, a little room that keeps only ten oxen! O, Lord God, say they, if Christ could be bought for money. But He is worth much money.
我买了五对牛。哦，仁慈的上帝！难道一英亩的土地或一头牛能与基督相提并论吗？他们真可悲。哦！世界上有多少个以撒，他们为一碗红豆汤出卖了天国的产业。自从亚当吃了禁果的那一天起，我们灵魂的味觉就变得如此腐败，以至于我们把甜当酸，把酸当甜。耶稣基督就像鸡蛋的蛋白，世人口中无味。给巴兰摩押王的金子，尽管他说得再好听，他并不寻求另一个天堂。让耶罗波安保持王国，他不在乎上帝的崇拜；但是为了防止人民背叛，他不让他们去耶路撒冷敬拜，正如上帝所吩咐的，而是让他们去敬拜一个更近的金偶像。现在我们的教堂也是如此，给人们一块地和五对牛，他们就会同意任何宗教，无论是亚米尼教还是天主教。给士兵基督的外衣，他们就不再追求，他们会流他的血，夺他的命。撒玛利亚的妇人认为雅各的井水比基督、生命的水或天堂更好喝。 她的天堂在雅各的井地里，“先生，你没有东西可以打水，井又深，你从哪里得到那活水呢？”（约翰福音 4:11）。对加大拉人来说，一头母猪比耶稣基督更好。基督在人们的心中失去了宠爱，他已经过时了，不再受欢迎。我们想要的天堂是一个我们可以用眼睛看到、用手抓住的天堂。我请问，是什么阻止了第一流的人们进入天堂？不是王国，也不是广阔的遗产，那似乎是些东西；而是一块地，一个村庄，一个只养十头牛的小房间！哦，主啊，他们说，如果基督可以用钱买到。但他是值很多钱的。

It is a dangerous thing once to let the world into the heart: if ye be in love with, and wedded to the world, then bid adieu to Christ. The world is like a great fire, if a cold man stands at a reasonable distance, it warms and comforts him; but if he go into the midst of it, it burns him. Men who have an indifferent hold of the world, and stand at a proper distance from it, are benefited thereby; but those who cast themselves into the midst of it, are thereby swallowed up, and for ever lost. Oh! but poor worldlings get but a silly‡ heaven. In Luke 16 it is described, in the person of the rich glutton, who was clothed in purple and fine linen, and fared sumptuously every day. Is that their heaven? meat and clothes! Indeed it is. Servants get no land, that is ordained for sons; but they get a present hire, and more they seek not. Poor men, they get five yoke of oxen, and a little farm. God knows that is but a pitiful portion!
一旦让世界进入心灵，那是一件危险的事情：如果你爱上并嫁给了世界，那就与基督告别吧。世界就像一团熊熊烈火，如果一个冷漠的人站在合理的距离，它会温暖和安慰他；但如果他走进其中，它会烧伤他。那些对世界持中立态度并与之保持适当距离的人会从中受益；但那些投身其中的人将被吞噬，并永远迷失。哦！可怜的世俗人只能得到一个愚蠢的天堂。在路加福音 16 章中，通过富有的贪吃鬼的形象来描述，他穿着紫色和细麻衣服，每天奢侈地享受美食。那就是他们的天堂吗？食物和衣服！确实如此。仆人得不到土地，那是为儿子们预备的；但他们得到现在的工资，他们不再追求更多。可怜的人们，他们得到五对牛和一小块农田。上帝知道那只是一份可怜的财产！

He begins again here, "I have bought a farm, and I must needs go and see it."—He says not, I must needs use it, enjoy it, live upon it, take my pleasure, and delight in it: but "I must needs go and see it."
他在这里重新开始，"我买了一块农场，我必须去看看它。" - 他没有说，我必须使用它，享受它，生活在上面，取乐和喜欢它：而是"我必须去看看它。"

Doctrine. All that men have in the world is indeed but a sight. Eccles. 5:11, "When goods increase, they are increased that eat them, and what good is there to the owners thereof, save the beholding of them with their eyes?" When the devil would have bargained with Christ, He let Him see all the kingdoms of the world, and the glory of them, in the twinkling of an eye; but more he could not do. He could not put Christ in the peaceable possession of them. All the glory of the world wins never into the soul! It stands at the door, nay, it stands at these two utmost windows of the soul: before the two eyes, and comes no further. Mark the fool's words, Luke 12:19, "Soul, take thine ease, thou hast much goods laid up for many years." Every word here is like the fool who speaks them. Blind liar, they are not laid up for the soul; for all his full barns and gold could never fill the soul. The poor soul did but look out at the two windows—the eyes—and see them. Then, I counsel you, since you must go to the market and buy, spend not your money on a sight; buy something that may be seen, heard, and felt. Buy Jesus Christ; ye may see Him, hear Him, and feel Him; rub souls with Him, and enjoy Him; rest upon Him, and make your moan to Him. You can never make the world your own, but you must leave all at the mouth of the grave, and creep in like a naked worm that leaves a knot of lime at the mouth of their hole when they creep into the earth. But you may take Christ into the grave with you! ye may take Him up to heaven with you! ye may take Him to back you, and speak for you in the last day of judgment!
教义。世上人所拥有的一切实际上只是一种景象。传道书 5:11，“财物增多，吃的人也增多；物主得什么益处呢？不过眼看而已。”当魔鬼试图与基督交易时，他让基督在一眨眼间看到了世界上所有的国度和荣耀，但他不能让基督安享其中的平静。世界的荣耀永远无法进入灵魂！它只停留在门口，甚至只停留在灵魂的这两个最远的窗户前：眼睛前面，再也不能进一步。看看愚人的话，路加福音 12:19，“我的灵魂啊，你可以安心，你有许多年的财物积存。”这里的每个字都像是说这些话的愚人。愚蠢的说谎者，这些财物并不是为灵魂而积存的；因为他所有的谷仓和黄金也无法填满灵魂。可怜的灵魂只是从这两个窗户——眼睛——往外看了看。所以，我劝告你们，既然你们必须去市场买东西，不要把钱花在一种景象上；买一些可以看到、听到和感受到的东西。 买耶稣基督；你可以看见祂，听见祂，感受祂；与祂的灵魂相互摩擦，享受祂；依靠祂，向祂倾诉。你永远无法拥有这个世界，但你必须把一切留在坟墓的口边，像一只赤裸的虫子爬进地里时，在洞口留下一团石灰。但你可以把基督带进坟墓！你可以带祂上天堂！你可以带祂支持你，在审判的最后一天为你代言！

"I have bought a piece of ground, and I must needs go and see it. I have bought a yoke of oxen, and I must go and try them."—But these fools are bad merchants; the first should have seen the ground before he bought it; the last should have tried the oxen before he bought them. They first buy, and then try; but Solomon's virtuous woman (Proverbs 31:16), first "considers a field," and then "buys it." Thus fools first buy their land, and their oxen, and then go to see them.
我买了一块地，我必须去看看它。我买了一对牛轭，我必须去试试它们。但这些傻瓜是糟糕的商人；第一个应该在购买之前看看地，最后一个应该在购买之前试试牛。他们先买，然后再试；但所罗门的贤妇（箴言 31:16）先“考虑一块田地”，然后“买下它”。因此，傻瓜们先买地，再买牛，然后去看它们。

Doctrine. The foolish worldlings buy the world before ever they take a good sight of it. The devil is a deceitful merchant; he would not give Christ a good hearty sight of the kingdoms of the world before He bought it; he showed them to Him in a short glance, in the twinkling of an eye. Like a deceitful merchant who has no will to open up his wares that are adulterate before the sun. For the devil knows if a man saw the world, the griefs, the miseries, and the wrath of God, that hang over such as give themselves up to the love of the world, he would never come speed. But the devil's bargains are blind bargains; he sells by guess, and the fools of the world buy by guess and hearsays. So, indeed, he hides the end. O that men would look to the inner side of ambition, covetousness, and love of the world, they would not then forget Abner's word to Joab, 2 Samuel 2:26, "Will it not be bitterness in the latter end?" The devil causes us to buy sin before we see our merchandise. Judas bought an ill conscience before he saw the halter. The young man (Prov. 7:21–27) sees the strange woman before he sees her dwelling-place, which is the entry of hell. Foolish souls take on the debt of sin, spend, and take aye on more till the term day come, and then God puts an account into their hands, that they must read and plead with watery eyes.
教义。愚蠢的世人在看清世界之前就买下了它。魔鬼是一个欺诈的商人；他不会让基督在购买之前好好看看世界的国度；他只是在一瞬间给他展示了一眼。就像一个欺诈的商人不愿意在太阳下展示他的劣质商品一样。因为魔鬼知道，如果一个人看到世界、看到那些陷入对世界的爱中的人所承受的痛苦、苦难和上帝的愤怒，他就永远不会成功。但魔鬼的交易是盲目的交易；他凭猜测出售，而世人的愚蠢则是凭猜测和传闻购买。所以，他确实隐藏了最终的结果。哦，如果人们能看到野心、贪婪和对世界的爱的内在一面，他们就不会忘记亚比尼珥对约押说的话（撒母耳记下 2:26）：“难道这不是在后来变成苦毒吗？”魔鬼让我们在看到我们的商品之前购买了罪恶。犹大在看到绞索之前就买下了一颗糟糕的良心。那个年轻人（箴言 7:21-27）在看到她的住所之前就看到了那个陌生的女人，而那个住所就是地狱的入口。 愚蠢的灵魂承担罪恶的债务，挥霍、再挥霍，直到到期日来临，然后上帝将一份账目交到他们手中，他们必须用湿润的眼睛阅读并辩护。

"I have married a wife and I therefore cannot come."—The third person in the world's trinity is inordinate lust. And this, indeed, you may gather from the words, is the mightiest god of the three: the other two had business which they must do, but he who worships the third god, says, "I cannot come." The other two, in a pretended humility, said, "I pray thee have me excused." The third absolutely said, "I cannot come," and never a word of "I pray thee have me excused." Then,* we see pleasure is a more dangerous temptation than either honour or profit. Beware then of the love of pleasure and inordinate lust. The thing that makes men hunt after honour and profit is pleasure, self-love, and pleasing of themselves. Men seek profit for pleasure; so that pleasure is the devil's common bait, that he puts upon all his hooks. And even in the sin against the Holy Ghost, which to nature itself is the most thorny faced sin, yet Satan puts upon it the face of pleasure. For in a sort of hellish pleasing of themselves, they spit upon the face of the well favoured and beautiful Son of God. And therefore Solomon, speaking of the adulterous woman, (Prov. 7) uses many forcible words, expressing the power of this temptation; she led the young man as an ox to the slaughter, until a dart struck through his liver. She wounds many, she slays strong men. And if ye ask where pleasure lodges? the same Solomon, in the last verse of that chapter will tell you; she chambers in the way to hell, in the very mouth of the grave, the throat and entry of hell; there is pleasure's dwelling house. I may well say pleasure is the devil's sportsman, and his broker, who sells and buys, and makes the price for him; and goes through the world, and suits souls in marriage to him.
我已经娶了妻子，所以不能来。——世界三位一体中的第三个人是无度的欲望。从这些话中，你可以看出这是三者中最强大的神：其他两个人有必须完成的事情，但崇拜第三个神的人说：“我不能来。”其他两个人以假谦卑的口吻说：“请原谅我。”第三个人则坚决说：“我不能来”，从来没有说“请原谅我”。因此，我们可以看出，快乐比荣誉或利益更具危险性的诱惑。所以要小心追求快乐和无度的欲望。使人追求荣誉和利益的东西是快乐、自我爱和取悦自己。人们为了快乐而追求利益；所以快乐是魔鬼放在所有诱饵上的共同诱饵。甚至在对圣灵犯罪中，这对于本性来说是最棘手的罪恶，撒旦也给它带上了快乐的面孔。因为在一种地狱般的自我取悦中，他们对着上帝的儿子那张美丽的脸吐唾沫。所以所罗门在谈论通奸的女人时说，（箴言。 7) 使用了许多有力的词语，表达了这种诱惑的力量；她像引颈就戮的牛一样引导着年轻人，直到一支箭射穿了他的肝脏。她伤害了许多人，杀死了强壮的男子。如果你问快乐的地方在哪里？同一所罗门会在那一章的最后一节告诉你；她就住在通向地狱的那条道路上，在坟墓的入口，地狱的咽喉和入口；那就是快乐的住所。我可以说快乐是魔鬼的猎人，是他的经纪人，为他卖出和购买，并为他定价；他穿越世界，为他与灵魂联姻。

This should teach us to strive for mortification; for when the apostle speaks of this sin, the lust of the flesh, that which is to be done against it is, that it should be taken to the cross and crucified. The eyes, the ears, and heart of the old man must be nailed to Christ's cross. We shall never get the victory over this temptation except we be dead men to the world; and the nails that pierced Christ go through the heart, soul, and body of the man of sin. Offer to dead men, kingdoms, jewels, and much gold; it were but a ploughing of the sand, they will neither see nor hear your offer. Mortified Joseph was crucified to the lust of the flesh; says he, "How then can I do this great wickedness and sin against God?" (Gen. 39:9). He being a dead man to that could not get it done. Blessed are they who are weaned from the love of the world. In the
这应该教导我们要追求苦修；因为当使徒谈到这个罪，肉体的欲望，对抗它的方法是，将它带到十字架上并钉死。旧人的眼睛、耳朵和心必须被钉在基督的十字架上。除非我们对世界已经死了，否则我们永远无法战胜这种诱惑；而那些刺穿基督的钉子也会穿过罪人的心灵、灵魂和身体。给死人王国、珠宝和大量黄金；这只是在耕耘沙子，他们既看不见也听不见你的提议。苦修的约瑟被钉在肉体的欲望上；他说：“我怎能行这大恶，得罪神呢？”（创 39:9）。他已经对此死了，所以无法完成。那些已经戒除对世界的爱的人是有福的。

IV. Part of the parable, the servant reports his diligence, and it works some effect in the master of the house; it angers him, and, as Mathew says, "He went out and destroyed them, and burnt up their city."
第四部分寓言中，仆人报告他的勤奋，并对房主产生了一些影响；这使他生气，正如马太所说的，“他出去毁灭他们，烧毁他们的城市。”

1. The Lord takes a new course, and will not want guests; He will have His table filled. God's Supper will not be lost for want of eaters. God, in the beginning of this parable, was as a man: now He is turned as a lion. Mercy is His first offer, Come is His first word: but when that is refused, there is nothing for those but burning and slaying. Those men need not blame God for the burning of their city, for that is not a stolen dint,* or stroke. We may think that the servant said, Dear friends, and loving brethren, come and sup with my master; he thinks† long for you, he will not eat till you come, he loves and delights in your company, ye will be heartily welcome and well entertained. No doubt, although the servant said this, yet he also said: If ye refuse to come, God's wrath will come on you; ye shall never taste of His Supper, and ye shall seek Him, but ye shall not find Him.
主采取了新的方式，不需要客人；他要让自己的餐桌充满。上帝的晚餐不会因为没有食客而被浪费。上帝在这个寓言的开始，是像一个人：现在他变成了一只狮子。怜悯是他的第一个提议，来是他的第一个词：但是当被拒绝时，对于那些人来说，除了燃烧和杀戮别无选择。那些人不需要因为他们的城市被烧毁而责怪上帝，因为那不是偷来的力量或打击。我们可以想象仆人说：“亲爱的朋友，亲爱的兄弟，来和我的主一起吃饭；他渴望你们，直到你们来，他都不会吃饭，他爱你们，喜欢和你们在一起，你们将受到热烈的欢迎和良好的招待。”毫无疑问，尽管仆人这样说了，但他也说：“如果你们拒绝来，上帝的愤怒将降临在你们身上；你们永远不会品尝到他的晚餐，你们将寻找他，但找不到他。”

God steals not a dint, or decreet against such as are disobedient to the gospel. They are twice or thrice summoned, and the penalty of non-compearance set down in the Scriptures before ever God be angry. The gospel is now crying in the ears of the unthankful world, "He that believeth not is condemned already." He that refuses to come in at supper-time shall not be let in after supper. O! but the gospel makes many fair offers to sinners. The law says, "Do this and live;" but it speaks but once of life: for men having once sinned, the law never speaks another word of life. No, though you should mourn till your eyes fall out of your head, the law cries, "I will hear of no repentance; but away to hell immediately."
上帝不会对那些不顺从福音的人做出任何惩罚或判决。他们被两次或三次传唤，不出席的惩罚在圣经中已经写明，然后上帝才会发怒。福音现在在那些不感恩的世界中呼喊着：“不信的人已经被定罪。”那些拒绝在晚餐时间进来的人将不会在晚餐后被允许进来。哦！但福音对罪人提供了许多美好的机会。律法说：“行这个就可以得生命。”但它只提到了一次生命：因为人一旦犯罪，律法就再也不提及生命。不，即使你哭泣到眼睛掉出头来，律法也喊道：“我不会接受悔改；立刻去地狱吧。”

But the second covenant says, Jeremiah 3:12–14; Ezekiel 18, "For all that has come and gone, if ye will turn and repent, sin shall not be your ruin." Our Second Husband says, Welcome to Me, although ye have played the harlot with many lovers (for love is soon entreated), yet return again unto Me, any time before supper, before the board be drawn. But if ye let the day of the gospel slip, and refuse Christ offered, till after supper, the gospel then turns into a law, and will hear no more of repentance. And why? Because there is not a covenant after the second covenant; there is not another gospel after this gospel; and there is no other collation after the King's marriage-supper. No, Christ cannot die again: death and He will never meet again; the devil will never get another yoking* with Him upon the cross.
但第二个约定说，耶利米书 3:12-14；以西结书 18 章：“凡已经发生的事，如果你们回转悔改，罪孽就不会毁灭你们。”我们的第二个丈夫说，欢迎你们来到我这里，尽管你们与许多情人行淫（因为爱情很容易被感动），但在晚餐前，餐桌被收起之前，你们随时可以回到我这里。但是，如果你们错过了福音的日子，拒绝了基督的呼召，直到晚餐之后，福音就变成了律法，不再听从悔改的声音。为什么呢？因为第二个约定之后没有另一个约定；这福音之后没有另一个福音；在国王的婚宴之后没有其他的筵席。不，基督不能再次死去：死亡和他再也不会相遇；魔鬼再也不能在十字架上与他结合。

I will give it to you in a comparison. Our heavenly inheritance was forfeit in Adam, and by our own voluntary transgression of the law; but in comes Jesus, our elder brother, and makes a charter, wherein He serves Himself nearest and lawful heir to the inheritance; whereby He loses the mortgage, redeems and makes all free, and puts us in our place again. But with this clause in the end of the charter, That if we shall sell the land again, and make a new mortgagement, and subscribe not the second covenant, by embracing the gospel, and coming precisely at supper-time,—that is, in the day of the gospel (while the word speaks to us, and the sacraments offer Christ as the body of the new charter to us): it shall serve only for as much blank paper. For Christ will not die the second time; but "the wrath of God abides on you, and ye are condemned already." And, of all condemnations of ungodly men, this shall be the greatest, even that of those who hear the gospel and obey it not. For the charter is offered them to subscribe, and they refuse to put to their hands. It shall be more tolerable for Turks, who never heard tell of that covenant. Then beware, ye who have been at the Lord's table, that ye start and meet Christ precisely at supper-time: for ye need not trouble yourself to seek Him in the night. Then, see to it, for if anything be doom in Scotland in the day of God's account, this will be it, "I waited My supper on you till the meat was like to be lost, and My blood became cold, but your pride kept you back till the board was drawn: now ye shall not taste of My supper, and well ye deserve such disappointment." All the quarrel with us will be, we would not agree with Him. The
我将用一个比较来给你解释。我们在亚当身上失去了天国的产业，是因为我们自愿违反了律法；但是耶稣，我们的长兄，进来了，制定了一份宪章，在其中他自己成为最近和合法的继承人；他通过这样失去了抵押品，赎回并使所有人自由，并使我们重新回到原位。但是在宪章的最后有这样一条款，即如果我们再次出售土地，并进行新的抵押，不签署第二个契约，即接受福音，准确地在晚餐时间来到——也就是在福音的日子里（当上帝的话语对我们说话，圣礼向我们提供基督作为新宪章的身体）：那么这份宪章只能作为空白纸。因为基督不会第二次死亡；但是“上帝的愤怒仍然存在于你们身上，你们已经被定罪。”而对于那些听到福音却不顺从的不虔诚之人，这将是最大的定罪。因为宪章已经向他们提供签署的机会，而他们拒绝伸出手来。对于从未听说过那个契约的土耳其人来说，他们将更容易忍受。 那么，你们曾经参加主的晚餐的人们要小心，确保你们在晚餐时间准时开始与基督相会：因为你们无需在夜晚寻找他。那么，请注意，因为如果在上帝审判的那一天，苏格兰的任何事情都注定要失败，那就是：“我等待你们的晚餐，直到食物快要丢失，我的血变冷，但是你们的骄傲阻止了你们，直到餐桌被收起：现在你们将无法品尝我的晚餐，你们理应如此失望。”我们与他的争执都是因为我们不愿意与他达成一致。 The

2. Effect that the servant's message makes on the goodman of the house is, He commands His servants to go out to the high-ways and hedges, and bring in "the poor, the blind, the maimed, the halt, and the lame." So although all the world should refuse mercy, God can make a kirk to Himself of the very stones of the field. When the Jews will not come to the Lord's Supper, He can fill the table with Gentiles; and those that are not a people, such are made a people; those that have not obtained mercy do obtain mercy. Ye see the Lord holds up the door of the house long: He closes the door on no man. He keeps a great open house both to poor and rich; and indeed the poor, the blind, and the halt, will be at the board-head,* when the children of the kingdom shall be shut out, and put to the door. Here, in effect, is a description of God's kingdom. They are poor ones, and have no riches of their own; but Jesus gives them fine gold. They have not a leg to go upon; are halt, &c., but the Lord Jesus bears them up. They have not a hand to hold Christ; but what then? Christ takes fast hold of them. They have not an eye in their head; but what then? Jesus Christ leads them. Now, that is true which Jesus saith; he justifies the fact (Luke 19:10) in going to Zaccheus; "He came to seek and save that which was lost." Multitudes of miscarried Christians cry, Alas! I am a sinner, and can have no part in Christ! Fool, if thou be a sinner, thou art the man or woman whom he is seeking. I pray thee, What is heaven? Nothing but a company of broken-hearted sinners; and there is none of all the sons of Adam, who stand before the throne and the Lamb, but their faces were once blotted. Although they be now kings, they were once slaves; there is none born noblemen in heaven. O! this is a great comfort to the sons of Adam, that those who are most base in their own eyes are greatest in God's eyes. His calling runs upon babes, and passes by wise men (Matt. 11:25). His call runs upon publicans and sinners, and passes by the self-righteous (Luke 16), and upon whores and harlots, and passes by the children of the kingdom: upon the base and off-scourings of the earth, and passes by the disputer of this world. Then, although it be ill to be a sinner, yet it is a glorious thing to be one of God's sinners, whom the Lord will call. As for the wicked and sinners indeed, they are Satan's sinners and their own sinners; Christ came not to seek them as His sinners. Now, What are those sinners in the streets and high-ways? Answer. When the Lord calls on us, He finds us not in our house, or under the shadow of God Almighty, but in the streets, without any shelter against the storm; or in the fields, like Judah (Jer. 2:23, 24), who is compared to "a swift dromedary traversing her ways." "A wild ass used to the wilderness, snuffeth up the wind at her pleasure." We are "dead in trespasses and sins—and without God in the world" (Eph. 2:1, 12). "We are cast out in the open field, dying in our own blood, and no eye to pity us" (Ezek. 16) Now, those who are beggars in the streets, who never dream that the king will send for them, may make the invitation welcome when it comes. And woe be to them who think we lay money upon heaven, and mortgage grace, if not to buy it at full price; for when Christ comes to us, we can see as* much as blind men, catch as much as maimed men, and run as swift as halting men.
仆人的信息对于屋主产生的影响是，他命令仆人们出去到大路和篱笆边，把"穷人、瞎子、残废、跛脚和瘸子"带进来。所以即使全世界都拒绝怜悯，上帝也能从田野的石头中建立自己的教堂。当犹太人不愿意参加主的晚餐时，他可以用外邦人填满餐桌；那些不是子民的人，也成为子民；那些没有蒙怜悯的人，也蒙怜悯。你们看，主把门口一直打开着，没有关上门。他向穷人和富人都开放了一座大敞门；事实上，穷人、瞎子和跛脚将坐在餐桌的首位，而国度的子民将被关在外面，被赶到门外。这实际上描述了上帝的国度。他们是贫穷的人，没有自己的财富；但耶稣给了他们美丽的黄金。他们没有腿走路；跛脚等等，但主耶稣扶持着他们。他们没有手来抓住基督；但又怎样呢？基督紧紧抓住他们。他们头上没有眼睛；但又怎样呢？耶稣基督引导着他们。 现在，耶稣所说的是真实的；他证明了去找撒该的事实（路加福音 19:10）：“因为人子来，是要寻找拯救失丧的人。”许多迷失的基督徒哭喊着：“唉！我是个罪人，不能与基督有份！”傻瓜，如果你是个罪人，你就是他在寻找的人。请问，天堂是什么？只不过是一群破碎心灵的罪人；在众多亚当的子孙中，站在宝座和羔羊前的没有一个人的脸上没有被玷污过。虽然他们现在是国王，但他们曾经是奴隶；在天堂里没有一个人生来就是贵族。哦！这对亚当的子孙来说是个巨大的安慰，那些在自己眼中最卑微的人在上帝眼中是最伟大的。他的呼召是给婴孩的，而不是智者（马太福音 11:25）。他的呼召是给税吏和罪人的，而不是自以为义的人（路加福音 16），是给妓女和淫妇的，而不是给国度之子的；是给地上卑贱和被人踏弃的人的，而不是给这世界的争辩者的。所以，虽然成为一个罪人是不好的，但成为上帝的罪人是一件荣耀的事，因为主会呼召他们。 至于邪恶和罪人，他们是撒旦的罪人和自己的罪人；基督来不是为了寻找他们作为他的罪人。那么，那些在街头和大道上的罪人是什么呢？答案是，当主呼召我们时，他并不是在我们的房子里或在全能上帝的庇护下找到我们，而是在街上，没有任何避风的地方；或者在田野里，像犹大一样（耶利米书 2:23, 24），被比作“穿越她的道路的迅猛骆驼。”“野驴习惯了旷野，随意嗅风。”我们“在过犯和罪恶中死亡，在这个世界上没有神”（以弗所书 2:1, 12）。“我们被赶到开放的田野，死在自己的血中，没有人怜悯我们”（以西结书 16 章）。现在，那些在街上乞讨的人，从来没有想过国王会派人去找他们，当邀请来临时，他们会欢迎。而那些认为我们把钱放在天堂上，抵押恩典，如果不是以全价购买的人，他们将受到祸害；因为当基督来到我们这里时，我们能看到像盲人一样多，像残疾人一样捕捉，像跛脚的人一样快速奔跑。

"And the servant said, It is done, Lord, as thou hast commanded, and yet there is room."—There is here never a word of buying of land, trying of oxen, and marrying of wives, but immediate obedience; at the first word they come to the King's Supper. We see that where God's Spirit accompanies the word, the invited cannot but come to the Lord's Supper. In the next verse, he gives direction to his servant to compel them to come in; wherein, ye see, there is a sort of divine violence used in the effectual calling of God's children. What a long dispute is there between Him and the woman of Samaria. She gives the Lord two or three taunts, yet He will not want her nor leave her, till He say to her soul, "I that speak unto thee am He." And as Isaac said to Esau, "I have blessed him, and he shall be blessed;" so may the Lord say to this poor land, Blind, lame, halt, and maimed, I have called thee, and thou shalt be Mine; I have taken thee, and thou shalt be taken.
仆人说：“主啊，照你所吩咐的，已经办完了，还有空位。”——这里没有买地、试牛、娶妻的话，只有立即服从；一听到命令，他们就来参加国王的晚宴。我们看到，当上帝的灵伴随着神的话语时，被邀请的人不能不来参加主的晚餐。在下一节中，他指示仆人强迫他们进来；你们看到，在上帝的儿女被有效地呼召时，有一种神圣的暴力被使用。在耶稣与撒玛利亚的妇人之间有多长时间的争论。她对主人说了两三句讽刺的话，但他不会不要她，也不会离开她，直到他对她的灵魂说：“和你说话的就是我。”正如以撒对以扫说：“我已经祝福了他，他必蒙福；”主也可以对这片贫瘠的土地说：“瞎眼的、瘸腿的、跛脚的、残废的，我已经呼召了你，你必属于我；我已经接纳了你，你必被接纳。”

Christ will lay many oars in the water before He want His own: yea, although one of the elect should run to hell, yet He will follow them. And O! but Christ be swift in following those whom He hath chosen. The way to heaven is an unknown way to sinners; but behold the Lord teaches them (Psalm 25:9). And when they are taught, they dare not go alone, because of the enemies in the way. Then that same Psalm says, verse 8, "The Lord leads sinners in the way." Ay, but sinners will not be led, because they do not like the way well: then ye shall find the Father and the son drawing and compelling them, Cant. 1:2; John 6:44. And if drawing will not do the turn, ye shall find bearing and carrying in the Lord's bosom (Isa. 40:11) and upon His shoulders (Luke 15:5), and upon His heart (Cant. 8:6).
基督在自己想要的时候会在水中放下许多桨：是的，即使选民中的一个人跑到地狱，他也会跟随他们。哦！基督跟随他所选择的人是多么迅速。通往天堂的道路对罪人来说是未知的道路；但是看哪，主教导他们（诗篇 25:9）。当他们被教导时，他们不敢独自前行，因为道路上有敌人。然后同一篇诗说，第 8 节：“耶和华引导罪人走正路。”是的，但罪人不愿被引导，因为他们不喜欢这条路：然后你会发现父亲和儿子在吸引和迫使他们（雅歌 1:2；约翰福音 6:44）。如果吸引不起作用，你会发现主怀抱着他们（以赛亚书 40:11），背在他的肩上（路加福音 15:5），放在他的心上（雅歌 8:6）。

What is the reason that Jesus will not want any of His own? I answer: There be three causes of this:
耶稣为什么不想要自己的人？我回答：这有三个原因：

1. That day that the Lord Jesus died for the elect, He bought them with His heart's blood; with His soul he prized them, and thought them worthy of His life. Now, the Lord Jesus is God unchangeable: ye must not think that God buys any of the elect with His blood, and then begins to repent of the bargain. 2. Jesus is Almighty. Having once comprized* the elect as His own, who can free comprizement? Christ has law on His side, and power to execute the law; then He cannot want His own. 3. The Father has given the elect to the Son, and He must render an account of them to the Father, man by man.
1. 那一天，主耶稣为选民而死，他用自己的心血买下了他们；他用自己的灵魂珍视他们，并认为他们值得他的生命。现在，主耶稣是不变的神：你们不要以为神用他的血买下选民，然后开始后悔这个交易。 2. 耶稣是全能的。一旦他将选民纳入自己的怀抱，谁能解脱他们？基督有法律支持，有执行法律的能力；那么他不会需要自己的东西。 3. 父神将选民赐给了子神，他必须逐个向父神交账。

The last thing to be considered is, the Lord's sentence against the recusants—"None of those men who were bidden shall take of my Supper."—This is a hard word; for in effect it is, They shall never have part in my Christ, shall never see my face. So now those men know not what God is doing, they are home at their farm, their oxen, and their new married wife, thinking no such thing, when God is concluding a black process against them. Eli knew little what the Lord was doing, when He was leading a black process against Him and His house (1 Sam. 3:14). And Ahab knows little what God is doing, when He is going down to take possession of Naboth's vineyard, when the Lord, in the upper court, is giving out a doleful decreet against him. Elihu says of the wicked, "They cry not when He (God) bindeth them" (Job 36:13). We may be laughing, sporting, and making merry upon earth, while there is a black process going on against us in heaven. The destroying angel has gotten a commission to go forth and destroy: happy are they who can see how their process goes forward in heaven. Ye should see and try how it goes betwixt God and your souls. I pray you, beloved, when ye are toiling at your farms, trafficking, or sporting, be asking at God, Lord, how shall it go with me at the last judgment? If ye ask at me, How shall we know that, for that is a secret? Indeed, ye must go to my Lord Secretary, Jesus Christ, and pray Him to tell you, and write from heaven to you how your case thrives. Say, Lord Jesus, Is there any hope of my action? Many who are careful of their estate on earth, are often at their advocate; they pray him, they write, and send friends to him. Why then should ye not do the same with Christ? Amen.
最后要考虑的是，主对拒绝者的判决：“那些被邀请的人中没有一个能吃我的晚餐。”这是一个严厉的话；实际上，意味着他们永远不会分享我的基督，永远不会见到我的面容。所以现在这些人不知道上帝在做什么，他们在家里，忙着农活、牛群和新婚妻子，根本没有想到这一点，而上帝正在对他们进行一场黑暗的审判。以利也不知道主在做什么，当主对他和他的家庭进行黑暗的审判时（撒母耳记上 3:14）。亚哈也不知道上帝在做什么，当他去占有拿伯的葡萄园时，主在上院里对他宣布了一个悲惨的判决。以利户说恶人“被捆绑的时候，不呼求神”（约伯记 36:13）。我们可能在地上欢笑、嬉戏、快乐，而在天上，对我们进行着黑暗的审判。毁灭的天使已经得到命令出发并摧毁：能看到他们在天上的审判如何进行的人是幸福的。你们应该看到并试验上帝与你们的灵魂之间的关系如何进行。 亲爱的，当你们在农田劳作、交易或娱乐时，我祈求你们向上帝祈求，主啊，我在末日审判时将如何？如果你们问我，我们如何知道呢，因为那是个秘密？实际上，你们必须去找我的主秘书，耶稣基督，祈求他告诉你们，并从天上给你们写信，告诉你们你们的情况如何发展。说，主耶稣，我的行动有希望吗？许多人在乎他们在地上的财产，经常找他们的代理人；他们祈祷他，写信给他，派朋友去找他。那么，你们为什么不向基督做同样的事呢？阿门。

SERMON V* —Heb. 12:1, 2, 3, 4, 5
讲道五* —希伯来书 12:1, 2, 3, 4, 5

Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, &c.—Heb. 12:1, 2, 3, 4, 5.
所以，我们既然被这么多的见证者所环绕，就应该放下一切负担和容易缠住我们的罪恶，以忍耐的心跑我们面前所摆的赛程，等等。-希伯来书 12:1, 2, 3, 4, 5.

BELOVED in Christ, here there is, 1. A conclusion drawn from the doctrine of the former chapter, "Let us run our race." 2. A reason, Many have gone before us, a whole cloud; it is a fair market-gate, a high street to heaven. 3. The way how we may come good speed in our race, get the gold, and win the bell, is set down in two things, viz.:
亲爱的基督徒，在这里有以下内容：1. 根据前一章的教义得出的结论，“让我们奔跑我们的比赛。” 2. 一个原因，许多人在我们之前走过，像一片浓云；这是一个美丽的市场门，通向天堂的大街。 3. 我们如何在比赛中取得好成绩，获得金牌并赢得奖铃的方法，可以归结为两点：

I. What we must quit for the gold. a. All weights and clogs of this clay world that retard us in our journey, and make our race toilsome. b. Sin that hangs fast upon us, and beguiles us.
我。为了黄金，我们必须放弃的东西。a. 这个泥土世界上阻碍我们前进的所有重量和束缚，使我们的竞赛艰辛。b. 缠绕在我们身上并欺骗我们的罪恶。

II. What shall we do? What rule shall we follow? What airth shall we look to?
我们应该做什么？我们应该遵循什么规则？我们应该寻求什么目标？

The Apostle says, Know ye not how they look who run a race? They look not over their shoulder, but ever straight before them, towards the end of their race. Look ye to Jesus in the end of your way. Now, the Apostle seems to go a little off the text: he sees a friend, even Jesus, and he cannot pass by Him, but must speak a word of Him. In your race I shall let you see two things in Jesus.
使徒说，你们不知道那些参加比赛的人是怎样看的吗？他们不回头看，而是一直朝前看，朝着比赛的终点。你们要朝着你们的路的终点看耶稣。现在，使徒似乎有点偏离原文的意思：他看到了一个朋友，甚至是耶稣，他不能错过他，必须说一句关于他的话。在你们的比赛中，我将让你们看到耶稣的两件事。

1. Efficacy and power. He is the captain and leader of your souls in the course of faith, and He will not tire: when He begins, He will also crown and perfect your faith.
效力和力量。他是你们信仰之路上的船长和领袖，他不会疲倦：当他开始时，他也会加冕并完善你们的信仰。

2. I will let you see another thing in Jesus: A good example. How wan He? His heart longed to be at the gold, as yours should do. He saw the glory in the end of His way. He suffered both pain and shame, and so was seen on it: and He is now set down on the throne of God. Now then, the Apostle, still dwelling on Christ (for he cannot win off Him) gives them a new exhortation to hold on; in which there is included the following things:—
我会让你看到耶稣的另一件事：一个好的榜样。他是怎样的呢？他的心渴望着得到荣耀，就像你们应该渴望一样。他看到了他道路尽头的荣耀。他忍受了痛苦和羞辱，因此被人看到了，现在他坐在神的宝座上。现在，使徒仍然谈论基督（因为他离不开他），给他们一个新的劝告，让他们坚持下去；其中包括以下内容：

1. Consider what that lovely person suffered of all men—how they gave Him the lie, and spake against Him. 2. Consider how little ye have suffered; ye have not yet resisted, and striven unto blood, as Christ did. 3. He gives a reason why they should do so; for fear they give over, faint, and fall a swoon. Having in chapter 11 spoken of the fathers who wan to heaven, through patient suffering, he compares them (5:1) to the cloud that led the Israelites, by day, through the wilderness. He sets the example of those before them to encourage them.
1. 考虑一下那位可爱的人所遭受的一切痛苦 - 他们如何对他撒谎，对他说恶言。2. 考虑一下你们所遭受的痛苦是多么微不足道；你们还没有像基督那样奋力抵抗，甚至流血。3. 他给出了一个理由，为了防止他们放弃、虚弱和昏倒。在第 11 章中，他谈到了那些通过忍耐受苦而进入天堂的先人，他将他们（5:1）比作在旷野中白天引导以色列人的云彩。他以他们前面的人的榜样来鼓励他们。

We see the way to heaven is now a high market gate, and paved by hundreds and thousands who have gone before us; and we should follow after. Are ye wanting a settled house and dwelling in the world? Then set forward, look for a city above. Indeed, says Abraham, I shall be witness of that, that ye shall receive the recompense of reward. Will ye rather suffer affliction with the people of God than enjoy the pleasures of sin for a season? Moses says, I shall be witness then, that ye shall win home safe and sound. In the way ye may see a whole cloud of them as witnesses to lead you through the wilderness. Where away* can ye go, or what can befal you in your journey to glory, but in which the Lord's saints have gone before you? Are ye your alone,† and seeking God amongst many who live as they list? So was Noah, a walker with God, when all flesh had corrupted their ways. Let it be true ye have all taken from you goods, children, and health. So was Job handled! So the saints have set up steps, and way-marks, at every turn in your way; and cry, Ride about. And howbeit now, many fools think to win through at the nearest, yet they win not, but stick there. The saints' going before, in the way, is a great benefit to us; their falls, and the ill steps that cumbered them, ye must beware of. Ye must hold off adultery, for David stuck in that mire. Hold off drunkenness, for Noah and Lot wet their feet in that dub. Beware of mocking and persecuting the saints, for Paul's ship had almost sunk in that quicksand. See these dead carcases lying on the road: Judas, Demas, Hymeneus, and Philetus, brake their necks, by attempting to go to Canaan and falling off again.
我们看到通往天堂的道路现在是一扇高高的市场大门，由千千万万先行者铺就；我们应该跟随在后。你们是否想要一个稳定的房屋和在世界中的居所？那么前进吧，寻找一个在上面的城市。亚伯拉罕说，我将作证，你们将得到报酬的赏赐。你们是否愿意与上帝的子民一同忍受苦难，而不是暂时享受罪恶的快乐？摩西说，我将作证，你们将安全无恙地回家。在这条路上，你们可以看到一整片云彩，他们作为见证人引领你们穿越荒野。你们能去哪里，或者在通往荣耀的旅途中会发生什么，除了主的圣徒们已经走过的地方？你们是否孤独，而在许多人中寻求上帝？挪亚就是这样，当所有的血肉都败坏了他们的道路时，他与上帝同行。虽然你们可能会失去财产、孩子和健康，但这是真实的！圣徒们在你们的路上设置了台阶和路标，并呼喊着，绕道而行。尽管现在许多愚人认为最近的路线会通行，但他们并没有成功，而是卡在那里。 圣徒们在前面走，对我们是一个巨大的好处；他们的跌倒和困扰他们的不良行为，你必须小心避免。你必须远离通奸，因为大卫陷入了那个泥潭。远离酗酒，因为挪亚和罗得在那个泥坑中弄湿了他们的脚。小心嘲笑和迫害圣徒，因为保罗的船几乎在那个流沙中沉没。看看这些倒在路上的尸体：犹大、底马、许米乃和腓理徒，他们试图去迦南，却再次跌倒摔断了脖子。

Make this use of holy men's lives, here condemned, who followed the devil, but were recovered again. Beware of those temptations and sins which so easily beset them. Here is a cloud of witnesses; the world and the fashions thereof, they did not follow. (Rom. 12:2) "Be not conformed to this world," and the guises‡ thereof; and yet ye can justify yourselves in the daily transgression of this divine prohibition. Wherefore is vanity in marriages and banquets? "It is the fashion," say they. Proud Scotland! poor Scotland! near cut out to thy skin; it is worm-eaten. Wherefore is such vanity in apparel? so that women are become indecent, and men like monsters. Men are taking whole baronies of land on their backs? "It's the fashion," say they. O! proud and poor Scotland; men are cut out to their skin, and women want not vanity enough; but are not cut to the bone. And wherefore comes swearing, and drinking, see ye not? No otherwise than from the fashion. "It is the fashion," say they: but if ye will follow such a cloud of fashionable witnesses, let me conclude ye will go to hell also; for I can assure you that is the fashion. Ye may keep that excuse till the day of judgment; and when God asks what ye have done, and wherefore ye did so; say ye, "Lord, for nothing but the fashion," and see how ye will win off.
让我们看看那些被谴责的圣人的生活，他们曾经追随魔鬼，但又得到了救赎。要小心那些容易困扰他们的诱惑和罪恶。这里有一群见证者，他们没有追随世界和世俗的风尚。（罗马书 12:2）“不要随从这个世界的风俗”，然而你们却可以为了每天违反这个神圣禁令而自圆其说。为什么婚姻和宴会如此虚荣？他们说：“这是时尚。”骄傲的苏格兰！可怜的苏格兰！你几乎被剥得只剩皮，而且还被虫蛀。为什么服装如此虚荣？以至于妇女变得不得体，男人像怪物一样。男人们背负着整个领地？他们说：“这是时尚。”哦！骄傲而可怜的苏格兰；男人们被剥得只剩皮，而女人们却没有足够的虚荣心；但她们并没有被剥到骨头。至于咒骂和饮酒，你们难道没有看到吗？不是因为时尚吗？他们说：“这是时尚。”但如果你们愿意追随这样一群时尚的见证者，让我告诉你们，你们也将去地狱；因为我可以向你们保证，那才是时尚。 你可以一直使用那个借口直到审判的那一天；当上帝问你们做了什么，为什么这样做时，你们只能说：“主啊，只是为了时尚而已”，看看你们能否逃脱。

"Let us run the race."—But how shall we run? So run that ye may obtain. Many run upon hope of heaven, and get hell in the end. But hear what the Spirit of God says, Lay aside every weight; every clog. What is the weight? The world, the love of riches, honour, and lusts. He speaks to us as to men having their back burden of clay, or clogged with heavy lumps of earth, and great tatters and bunches of the world's glory. Nay, a number of devils, pride, lust, and covetousness, hang upon us. Give them a shake, says he; down with them. Let the ground bear all.
让我们参加比赛。- 但我们应该如何奔跑？那么奔跑，以便你们能够获得。许多人奔跑是寄望于天堂，最终却得到了地狱。但听听上帝的圣灵说，放下一切负担；一切阻碍。什么是负担？世界，对财富、荣誉和欲望的追求。他对我们说，就像对背负着泥土的人，或者被世界的荣耀所累的人。不，一群魔鬼，傲慢、欲望和贪婪，都缠着我们。摆脱它们，他说；把它们打倒。让大地承担一切。

How hardly do cunning* men enter into the kingdom of heaven! Methinks I see three sorts of men beguiled in their race to glory.
多么难为狡猾的人进入天国啊！我觉得我看到了三种人在追求荣耀的过程中被欺骗了。

1. Some go not a step at all in the way to heaven; for, going too near the hedge, they get a thorn in their foot, which swells it so that they must sit down, and lay it on their knee: and they sit there, and never make any further attempt towards heaven, till night come, and there they lie. One of those says (Job 21:15), "What is the Almighty, that we should serve Him? and what profit should we have, if we pray unto Him?" They say in plain terms, God is but a poor Master to follow; it's long ere he be rich who follows Him; therefore we will have none of Him. Luke 14:19, "One said, I have bought five yoke of oxen, and I go to prove them, I pray thee have me excused," &c. "And the Pharisees who heard these things mocked at Him."
有些人在通往天堂的道路上一步也不迈出；因为他们走得太靠近篱笆，脚上被刺扎了一下，脚肿得他们只能坐下来，把脚放在膝盖上；他们就坐在那里，再也不试图朝天堂前进，直到夜晚来临，他们就躺在那里。其中一个人说（约伯记 21:15）：“全能者是谁，我们竟当事奉他？我们向他祷告有什么益处呢？”他们明确地说，上帝只是一个贫穷的主人，跟随他的人要很久才能富有；所以我们不要他。路加福音 14:19 说：“又有一个说，我买了五对牛，要去试一试，求你准我回去问他们。”法利赛人听见这些话，就嘲笑他。

2. Another sort run a start after Christ for a time, as Judas, who in men's eyes followed him, till the devil meets him in the race, casts down a purse, and breaks his leg; and syne went he over the brae. In John 6 ye see a number following Christ for the loaves. And Demas galloped awhile after Paul and the gospel, but he thought it a hungry trade; and the world crossed his road, and after it he went. I say, The world, like a fair strumpet in her silks and velvets, came in his way, and gave him a kiss, and he ran to the gate,* saying, Sorrow have my part of the gospel and Paul, any more! So Paul says (2 Tim. 4:10), "Demas hath forsaken me, and has embraced this present world." But
另一种情况是，基督降临后的一段时间里，有人像犹大一样跟随他，直到魔鬼在比赛中遇到他，扔下一个钱袋，摔断了他的腿，然后他就走过山坡。在约翰福音第 6 章中，你可以看到有一些人为了面包而跟随基督。德马斯在保罗和福音之后骑马一段时间，但他觉得这是一份饥饿的职业；世界阻挡了他的道路，他就跟着世界走了。我说，世界就像一个穿着丝绸和天鹅绒的美丽妓女，走进了他的路上，给了他一个吻，他就跑向大门，说：“我再也不要福音和保罗的那一部分了！”所以保罗说（提摩太后书 4:10）：“底马丢为爱现今的世界，离弃我往帖撒罗尼迦去了。”

3. Another sort are those who have some more love to the race, and yet they cannot want the world. Like the young man (Matt. 19:21, 22) who came to Christ and said, he had kept the commandments from his youth; when Christ bade him sell all that he had, and give his goods to the poor, and come and follow Him, he went away with his heart in his hose, looking as if his nose were bleeding, for he had great possessions. So there are a number who would climb up the mountain to heaven, with thousands by the year, and with baronies, and a great bunch of clay, bound hard and fast upon the neck of their souls: and they think to hold foot with Christ, ride as hard as He pleases, and twenty stone weight of clay upon their soul! But they will be all mistaken; they will burst and die by the way; and shall never win to the top of the hill. Ask at them how they will win up to heaven, with their lusts upon their backs; they will say, "God will draw us, He will help and bear us." Indeed God makes His own people ride in chariots with Himself, and draws them (Cant. 1:2). But will ye make Christ a pack-horse to carry your clay, and your lusts? How long is it since He has carried our pack-mantle! Believe me, he is no cadger-horse. Demas and Judas, and the like, would have ridden after Christ, with all their bags of clay; but ken ye what Christ did with them? He threw them and their clay off at the broadside, and left them lying there, and posted away.
另一种类型的人是那些对种族有更多热爱的人，但他们不能放弃世界。就像那个年轻人（马太福音 19:21, 22）来到基督面前，说他从年轻时就遵守诫命；当基督命令他卖掉所有的财产，把财物给穷人，跟随祂时，他带着心中的财富离开，看起来像是鼻子在流血，因为他有很多财产。所以有一些人想要带着每年数千的财富、领地和一大堆沉重的欲望爬上天堂的山，他们认为可以和基督并驾齐驱，骑得再快也能承受住灵魂上的沉重！但他们都会错了；他们会在路上爆裂而死；永远无法到达山顶。问问他们如何带着欲望上天堂，他们会说：“上帝会拖着我们，祂会帮助我们和承担我们。”的确，上帝让祂自己的子民与祂一起乘坐战车，并且拖着他们（雅歌 1:2）。但你们会让基督成为驮着你们的欲望和贪欲的包袱的驮马吗？自从祂背负我们的包袱以来，已经过了多久！ 相信我，他不是个乞丐马。迪玛斯和犹大，以及类似的人，会带着他们的泥团跟随基督；但你知道基督对他们做了什么吗？他把他们和他们的泥团一起甩掉，让他们躺在那里，然后匆匆离开。

Question. What then shall we do to be quit of these weights? In answer,
问题。那么我们应该怎么做才能摆脱这些负担呢？回答是，

1. Direction. The world is a foul way, like deep-watery new-tilled ground, where pound weights hang to every heel of the traveller, and retard him; and as he shakes off one, another comes on, so that he cannot go fast on his way. Now the affections are the feet of the soul; take heed to your feet, and come off the deep-wet land. Use the world as if ye used it not. There is a dry way to heaven; hold ye off the deep way, and be content with food and raiment. Go ye the way that Christ and the saints went before you; who scarce ever wet their feet. Indeed Jesus was never wet-shod in the world; He had so good mind of His errand, and His home, that the world got no room in His heart. They who will not keep this clean dry causeway, it is no marvel to see them stick in the miry world, be drowned, and never win home. It is with many, as was said (Hos. 2:2), Their adulteries lie between their breasts; the world in a great bunch lies betwixt their breasts all night. Is it any wonder to see such heavy-headed mardels,* get the mell† in this race? like stiff horses, unmeet for a journey. And how can they once give a trot? Nay, they but walk in a circle. The
方向。世界是一条肮脏的道路，就像深水湿润的新耕地，每个旅行者的脚后跟都挂着磅重的负担，阻碍着他前进；当他摆脱一个负担时，另一个负担又来了，以至于他无法快速前行。现在情感是灵魂的脚；留心你的脚，远离湿润的土地。把世界当作不用的东西。通往天堂的路是干燥的；远离湿润的道路，满足于食物和衣物。走你们前面的基督和圣徒走过的路；他们几乎从未弄湿过脚。事实上，耶稣在世界上从未湿过鞋子；他对自己的使命和家园如此明智，以至于世界在他的心中找不到位置。那些不愿保持这条干燥的道路的人，在泥泞的世界中陷入困境，被淹死，永远无法回家，这也就不足为奇了。正如经上所说（何西阿书 2:2），他们的淫乱藏在他们的胸间；世界就像一个大包袱夜夜压在他们的胸间。难怪看到这样沉重的头脑，这场比赛中的失败者，像僵硬的马一样，不适合旅行。他们怎么可能跑得快呢？不，他们只是在原地打转。

2. Direction. Satan and the world will play you foul play, and cast their feet before you, and give you a fall. But care not for that, rise again. But, I pray you, beware of sore falls, or sins against the conscience, light, and love. For the conscience is like an earthen vessel if ye break it, ye will not mend it again. Some, in their race, give their conscience such a backstroke, that they break their legs, and are never meet for the race again. But, whatever ye do, keep the conscience whole.
方向。撒旦和世界会对你玩弄手段，使你跌倒。但不要在意，重新站起来。但是，请小心避免严重的跌倒，或违背良心、光明和爱的罪恶。因为良心就像一个陶瓷容器，一旦打破，就无法修复。有些人在奔跑中给自己的良心以如此重击，以至于摔断了腿，再也无法参加比赛。但无论你做什么，保持良心完整。

3. Direction. Cast off all things that make you heavy: make yourself light, that ye may be nimble, skip, and spur away. Run, run, look not behind you, remember Lot's wife. Although ye should be like to burst, tarry not. Ye will mend of a sweat, and a heat. God has a napkin to rub the sweat of you, and He has a chair and a cushion for you, against the race be ended, and He will lay your head in His bosom. Take a little pains in the day, for I promise you, ye shall get rest at even.
3. 方向。摆脱所有使你变得沉重的事物：让自己变得轻盈，以便你可以敏捷、跳跃和迅速离开。奔跑吧，不要回头看，记住罗得的妻子。即使你感觉要爆炸了，也不要停留。你会因为汗水和热度而变得更好。上帝有一块手巾来擦拭你的汗水，他有一把椅子和一个垫子，等待你完成比赛，他会将你的头放在他的怀中。白天稍微努力一下，因为我向你保证，晚上你会得到休息。

"Cast off the sin that doth so easily beset us," or goes round about us.—This is the body of sin that remains in our nature; he speaks of it, as if one had us clasped in his arms. For original sin has us in fetters as captives; it is a thing we cannot win from, go where we please. It is like a ghost, ever in our eye: behind us, pulling us back; before us, standing in our way; at our right hand, hindering us to hear, pray, believe, repent, hope. It is like the wind in our face, or in the face of a weak traveller, that blows him some steps back, where he goes one forward. It is as a man going round about us. It is in the mind, darkening the judgment; in the will, thrawing it in the contrary way. God bids us walk in the lowest room, down in the affections: but we do the contrary. And this sin, as weedbind goes about a tree, wraps about us in every good way. It is a serpent biting our heel, and cries, A lion in the way. When God draws, sin holds under, at meat, drink, and sleep. It is a joker;* it promises us much, but gives us the wind, and yet we believe it.
摆脱那容易困扰我们的罪恶，或者围绕着我们的罪恶。这是我们本性中残留的罪恶之躯；他说得好像有人抱着我们。因为原罪像囚犯一样束缚着我们，无论我们走到哪里都无法摆脱。它就像一个鬼魂，时刻在我们眼前：在我们身后，拉着我们往回走；在我们面前，挡住我们的路；在我们右手边，阻碍我们听、祷告、相信、悔改、希望。它就像风吹在我们脸上，或者吹在一个虚弱的旅行者的脸上，让他往回退几步，只能前进一步。它就像一个绕着我们转的人。它在思想中，使判断变得模糊；在意愿中，使其朝相反的方向扭曲。上帝要求我们在最低的地方行走，降低情感：但我们却相反。而这罪恶，就像藤蔓缠绕在树上，围绕着我们在每一条善路上。它就像一条咬住我们脚后跟的蛇，喊着：“路上有狮子。”当上帝吸引我们时，罪恶在吃饭、喝水和睡觉时阻止我们。它是一个开玩笑的人；它给我们许多承诺，却给我们风，然而我们却相信它。

But here a question may be asked. How does the Apostle bid us shake off this sin, which dwells in us so long as we live? it is death and the kirkyard that makes us quit of this sin: How is it then that we can shake it off?
但是这里可能会有一个问题。使徒如何命令我们摆脱这个与我们同在的罪，只要我们活着，它就存在？是死亡和墓地让我们摆脱这个罪：那么我们如何能够摆脱它呢？

Answer first. The dominion of it we break by grace. Every woe heart* we have, for this indwelling sin, breaks a bone of old Adam, gives his back a crack, and makes him cry. As we repent, and advance in holiness, we break a leg, or an arm of this sin; but for the root of it, God only, in death, can pluck it out. Yet we must be hacking, and cutting the branches, and roots of it, else we cannot make progress in our race. We must not take this defiling sin forward with us in our race. We must leave it when we start, and deliver it over to Christ, that He may put it on His cross, and nail it to His gallows.
首先回答。我们凭着恩典打破了它的统治。每一个痛苦的心，都是因为这个内在的罪恶，它打断了旧亚当的骨头，让他背部发出爆裂声，让他哭泣。当我们悔改并在圣洁中前进时，我们打断了这个罪恶的一条腿或一只手臂；但是对于它的根源，只有上帝在死亡中才能将其拔除。然而，我们必须砍掉它的枝条和根部，否则我们无法在比赛中取得进展。我们不能带着这个污秽的罪恶继续前进。我们必须在出发时将它留下，并将其交给基督，让他把它放在十字架上，钉在他的绞架上。

Answer second. He speaks of sin, as of a thing going about us, like a stone wall, in our very way to heaven. Till, by regeneration, Christ make a gap in the wall, that we may pass over, there is no possibility of going one foot. And even when the wall is broken, we shall see this sin hanging on our legs and arms. This sin keeps a lodge by the gate for Satan, and is a common robber, who slays many by the way. 1. Some it tricks out of the way, and lays asleep in security; like a drunken traveller, who sleeps in a moor, till the sun be down, then he awakes from his sleep and cries. 2. It blinds some, as Paul, while a Pharisee, and Papists, and chases them a wrong way (to hell instead of heaven), when they make a fashion of repentance to slay their sins; and go again to their old pass. Such are those who, with willingness, walk softly, and go to sin again. Now, he sets down the exhortation, "Let us run the race." This is more than to walk and step at our own leisure. Running shews there is a set time, which will go away, a short day; and that the way is long, and we have much to do to get sin slain. And therefore, we must to the way with speed, and run fast. In Matt. 11:12, The kingdom of heaven is said to be taken with violence. Luke 13:24, "Strive to enter in." The word is, fight and throng in by force. When God by faith lets a man see heaven, he resolves that in he must be, come what will. Phil. 3:13, 14, "Reaching forth unto those things that are before, I press forward toward the mark." The word is, "I follow after," I reach out my hand. The apostle means he ran that so his head and breast pressed forward before his feet, and his two arms reached out to catch hold of Christ. To speak so, he chases Christ and heaven, and they seem to flee from him, and he follows: so should we do. Then chase on; the prize seems to flee from us; but it cannot flee further than to heaven's gates, there we will get a hold of it.
答案第二。他谈到罪，就像一堵墙，挡在我们通往天堂的路上。直到基督通过重生在墙上开了一个缺口，我们才有可能前进一步。即使墙被打破，我们仍然会看到这个罪恶缠绕在我们的腿和手上。这个罪恶在门口为撒旦提供了住所，并且是一个常见的强盗，沿途杀害许多人。1.它欺骗一些人离开正道，让他们安心地入睡；就像一个喝醉的旅行者，在沼泽地里睡到太阳下山，然后醒来大声喊叫。2.它使一些人失明，就像保罗在法利赛人时期和天主教徒一样，追逐他们走错了路（去地狱而不是天堂），当他们假装悔改来杀死他们的罪恶，然后再回到他们的旧路上。这样的人是那些乐意地慢慢走，然后再次犯罪的人。现在，他提出了劝告：“让我们奔跑比赛。”这不仅仅是按照自己的节奏行走和迈步。奔跑表明有一个确定的时间，时间会过去，一天很短；而且路程很长，我们有很多事情要做才能杀死罪恶。因此，我们必须迅速上路，快速奔跑。在马太福音中。 11:12，据说天国是以暴力夺取的。路加福音 13:24，“努力进入。”这个词是指通过斗争和拥挤用力进入。当上帝通过信仰让一个人看到天堂时，他决心无论如何都要进入其中。腓立比书 3:13,14，“忘记背后，努力面前的目标。”这个词是指“我追求”，我伸出手。使徒的意思是他奔跑时，头和胸部向前压在脚前，两只手伸出去抓住基督。用这样的话来说，他追逐基督和天堂，它们似乎从他面前逃离，而他紧随其后：我们也应该这样做。然后继续追逐；奖品似乎从我们面前逃离，但它不能逃得比天堂的门更远，我们将在那里抓住它。

But how will they do who say, "Hooly* and fair comes home against even?" And what needs all this din; all these prayers, and these flockings to communions? I hope to be in heaven as soon as the best of you. Answer. Beguile not yourselves, Loiterers, and drowsy persons, who go not one mile of twenty in a year; such as walk in a circle round about from pride, to lust; from lust to drunkenness; from that to covetousness; and from that to pride again; like as if they were in a fairies' dance, and run not at all. Can men come to heaven lying on their back? "The good lucky old religion made a sonsy world," say they. Yes, they use religion like a post-horse; as one wears out of fashion, they take another.
但是那些说“慢慢地，平平安安地回家”的人会怎么办呢？这些喧闹、祈祷和聚集到教堂的行为有什么必要吗？我希望能和你们中最好的人一样早进入天堂。回答：不要欺骗自己，懒散和昏昏欲睡的人，一年里连二十英里都走不了一英里的人；那些从骄傲到欲望，从欲望到酗酒，从酗酒到贪婪，再从贪婪到骄傲的人；就像他们在仙女舞中打转一样，根本没有前进。人们能躺在背上进入天堂吗？他们说：“好运的旧宗教创造了一个快乐的世界。”是的，他们把宗教当作一匹驿马；当一匹马过时了，他们就换一匹。

Heaven must be taken by violence. He speaks of heaven as of a fortified place, that must be forced by fire and sword, ere they render it up. We are like drunken travellers, cast twenty miles behind; sometimes with lust, and sometimes with pride; and such companions cannot be put to the gate. They have a friend to Satan's messengers within; and when they knock, he cries, Coming, Master. Men have gotten a gate of their own ("like neighbour"—another, "the good old use and wont,") to walk as they please; and they are no gluttons of religion, neither of the word, nor communions. Religion, to them, is a good custom of going to the kirk.
天堂必须用暴力夺取。他把天堂比作一座要用火和剑才能攻破的要塞。我们就像是醉酒的旅行者，被抛在二十英里之后；有时是因为欲望，有时是因为傲慢；这样的伴侣不能被放到门口。他们在内部有撒旦使者的朋友；当他们敲门时，他喊道：“来了，主人。”人们已经有了自己的门（“像邻居一样”——另一个是“好老的习惯和惯例”），可以随心所欲地走；他们对宗教既不贪婪，也不贪婪于圣言，也不贪婪于圣餐。对他们来说，宗教只是去教堂的好习惯。

"The race set before us."—This race is, by our Lord, set before us in His word; for men set the way to hell before themselves. God's word sets hell before no man as a way that He allows of. He sets not that before us, but behind our back. But men turn their face to hell, and not to heaven. Know, therefore, that this is a race of God's choosing, and not of our own; and the ill roads, the deep waters, the sharp showers, and the bitter, violent winds that are in our face, are of God's disposing. We will not get a better road, than our Lord allows us. He has called us to suffering, and not a stone is in our way by chance; but by His wise providence, all the waters are told; all the streams, the storms, and stones, that are in our way are written in His book. Our wanderings are numbered. It is our comfort that our Lord is looking on. God is like the nobleman who lays the cup in pawn; and appoints the bounds. He sets down the race in His word, with all the way-marks, and sets His Son at the end of the way, holding up in His hand the Crown of glory, and crying to the runners, To the gate with speed! See the prize. Win, and have it. As in a horse race, many are galloping and posting from one sin to another till they be at hell! and Satan, out of his own stables, furnishes them with fresh horses; and aye as one tires, immediately another is brought! But not a step should we go, but as God has directed us. The kirk does not set this race before us: neither may king or kirk change our King Jesus' way, to cast us about dykes, into Rome's foot roads, and Antichrist's by-ways. Scotland's race is set down, Jer. 8:6, "Every one turned to his course, as the horse rusheth in to the battle." The commonality are galloping on covetousness, the nobles on oppression, and the whole land on strange apparel; and some of all ranks in the three kingdoms are posting to hell on idolatry and masses.
我们面前摆着的比赛。这场比赛是我们的主在他的话语中为我们设定的；因为人们将通往地狱的道路摆在自己面前。上帝的话语不会将地狱作为他允许的道路摆在任何人面前。他不是将那个放在我们面前，而是放在我们背后。但是人们将脸朝向地狱，而不是朝向天堂。因此，要知道这是上帝选择的比赛，而不是我们自己选择的；我们面前的坎坷道路、深水、猛烈的阵雨和刺骨的狂风，都是上帝安排的。我们不会有比我们的主允许的更好的道路。他召叫我们受苦，我们面前的每一块石头都不是偶然的；而是在他的智慧安排下，所有的水流、风暴和石头都被记录在他的书中。我们的徘徊是有数的。我们的安慰是我们的主在看着我们。上帝就像一个贵族把杯子抵押出去，并设定了界限。他在他的话语中设定了比赛，标出了所有的路标，并将他的儿子放在路的尽头，举着荣耀的冠冕，呼喊着对跑者们说，快速走向门！看到奖品。赢得它。 正如在比赛中的赛马一样，许多人在罪恶之间飞奔和面帖，直到他们落入地狱！撒旦从他自己的马厩提供他们新的马匹；每当一个人累了，立刻就会带来另一个！但我们不应该走一步，除非神指引我们。教堂不会在我们面前设置这个赛道：国王或教堂都不能改变我们的主耶稣的道路，把我们赶到罗马的街道和敌基督的小路上。苏格兰的比赛已经确定，耶利米书 8:6 说，“人人都走自己的路，如同马冲入战场一样”。普通人急于攫取财富，贵族急于压制，整个国家都在追求奇装异服；在三个王国的各个阶层中，一些人正在为偶像崇拜和弥撒走向地狱。

When God's temple was last measured in this land, much was taken from Him. Either we must change our course, or look (1.) to lose the prize; or (2.) to want Christ's company and convoy; or (3.) to get leave to go all upon horseback in an ill course with patience. There is a necessity for hope and patience to wait on; because, at the place where they start, men see not the gold in the race: but must run the first mile; and not only the first, but to the end, before they sit down. He that falls back, within his own length of the score, or draws his bridle and sets up within a quarter of a mile, loses the race. We see not the prize here, neither is it before our senses, nor hard by our hand, but it is out of sight; we have nothing but God's promise for it, and some small arles.* Behold, "The husbandmen waiteth for the precious fruit of the earth." We must wait on, winter, spring, and summer, till harvest come; for howbeit ill weather, and a rainy season come, yet the husbandman folds not his hands, nor lays up the plough by the walls; and with patience works for the harvest; for he knows God may, and will send a good and full crop. And what of a winter storm! What albeit they mock and persecute us, and Satan send out his dogs to bark at us, to make us take a house over our heads? Let us be going forward; it will blow up fair again. Read Luke 21:19, "In patience possess ye your souls;" verse 28, "Lift up your heads; for the day of your redemption draweth nigh." This condemns such as will not run one foot in this race, except the gold be in their hand, and they will have God paying interest, and giving wages in hand. But faith trusts God, and if ye get but one kiss of Him in this life, or the welcome of His bowels, with a sweet smile, and embrace in His arms, it is worth all ye can suffer for Him in this life. Got not Abraham a promise of the land of Canaan, and yet got it not in this life, but dwelt in tents, and hung by hope! Ay, ye will not play, except God give you heaven in your hand; as if God were a child, to give you the garland, ere the race be run. No, God's on-waiters come to honour in God's court; the more the good servant is faithful he has the more to crave. He who takes all at once, and forenails* all before the term, will be a poor man. We, like fools, would forenail our heaven; but it is best that God keeps all until the term day; for he is a rich servant who, in the end, has his heaven to crave. No marvel then, that patience be needful. Satan runs up and down like a great warship, with twenty pieces of ordnance, shooting at all who are sailing for Canaan; and roaring out, Surrender. But give not up; suffer, suffer, take a shot, hold out Christ's white flag; Christ will mend the gap that Satan's bullet has made. We fear ill upon the land, for the abuse of the gospel; and indeed that there will be an onset. Have patience and ye will win the field.
当上帝的殿堂在这片土地上最后一次被测量时，许多东西被从他那里带走了。要么我们必须改变我们的方向，要么（1）失去奖品；要么（2）失去基督的陪伴和护送；要么（3）获得许可以忍耐地以错误的方式全速前进。希望和耐心等待是必要的，因为在他们出发的地方，人们看不到比赛中的金牌：他们必须跑完第一英里，不仅是第一英里，而是一直跑到终点才能坐下来。那些在比分线内退后自己的长度，或者拉住缰绳，在四分之一英里内停下来的人将失去比赛。我们在这里看不到奖品，它也不在我们的感官之前，也不在我们的手边，而是看不见的；我们只有上帝的应许和一些小小的预付款。看哪，“农夫等待着地上宝贵的果实。”我们必须等待，等待冬天、春天和夏天，直到收获的时候；即使天气恶劣，下雨的季节来临，农夫也不会双手抱起，也不会把犁放在墙边；他会耐心地为收获而努力工作；因为他知道上帝可能会，也会送来一个好的丰收。冬天的风暴又怎样呢！ 尽管他们嘲笑和迫害我们，撒旦派出他的狗来咆哮，让我们找个房子住下。让我们继续前进，天气会变好的。读路加福音 21:19，“你们要凭着忍耐得着你们的灵魂。”第 28 节说：“你们的头要昂起来，因为你们得赎的日子近了。”这谴责那些除非手里有金子，否则不愿意参加这场比赛的人，他们要求上帝支付利息，并即时给予报酬。但是信心相信上帝，即使你在这一生中只得到他的一个吻，或者他的怀抱中的欢迎和甜蜜的微笑，这一切都是你为他所受的一切苦难所值得的。亚伯拉罕不是得到了迦南地的应许吗？但他并没有在这一生中得到，而是住在帐篷里，凭着希望生活！是的，除非上帝把天堂给你，否则你不愿意玩耍；好像上帝是个孩子，在比赛结束之前就给你花环。不，上帝的等候者会在上帝的宫廷中得到荣耀；忠诚的仆人越忠诚，他越有要求。那些一次拿走一切，提前预支一切的人将成为穷人。 我们像愚人一样，在将我们的天堂钉牢; 但最好上帝把一切都保留到期日; 因为一个富有的仆人在最后是天堂的渴望者。所以耐心是必要的并不奇怪。撒旦四处奔跑，像一艘拥有二十门火炮的大战舰，向所有驶向迦南的人射击; 并咆哮着，投降吧。但不要放弃; 忍耐，忍耐，忍受一击，举出基督的白旗; 基督会修补撒旦子弹所造成的缺口。我们担心福音的滥用会给大地带来灾难; 实际上会有一场攻击。耐心等待，你们会赢得胜利。

"Looking to Jesus."—Well kend the Apostle the devil would come our gate in his holiday clothes, with an "All these will I give thee." And when we are running, he will cry, Here away! But, said the Apostle, Give him not one look, although he should burst. What have ye to do with him? "Look to Jesus, the author and finisher of our faith." Look to your forerunner, and follow Him in the race.
"仰望耶稣。" ——使徒深知魔鬼会穿着节日的盛装来引诱我们，说：“这一切我都可以给你。”当我们逃跑时，他会喊道：“这边走！”但是，使徒说，不要给他一眼，即使他要爆炸也不要。你们与他有什么关系呢？"仰望耶稣，我们信仰的创始人和完成者。"仰望你们的前导者，在比赛中跟随他。

Then in this our following, we must look how Jesus ran. We must observe all the properties of his running, and do just as He did. 1. He yoked* to the Jews, early in the morning, and was obedient to the law in the cradle. At twelve years of age He disputed with the doctors in the temple; He was still about His Father's business, late and early. Yea, even upon the cross He was running. So run, young men, in your youth; start to the gate, break off, and run to your dying day; halve not your lives. If ye have lost time, and were too long in beginning, be like a man far behind, when he looks to the sun and sees it low, and remembers he has far to go; he sets the spurs to the horse. So rouse up your lazy souls and post. Post, post, heaven is waiting for you. A special virtue, or property, in a runner, is to look even before him: for it ye look over your shoulder, ye may possibly not break your neck, but ye will certainly miss a stride. If ye look at meadows, houses, and worldly pleasures by the way, ye will possibly fall and break your toes; therefore look aye home, straight out before you. Give not the world a look for the world. But very often, after we have taken our leave of the world, and of sin, we have a strong inclination to be back again. While taking a hearty look of the world, a stone may take a man's foot in his journey, and break his leg.
然后，在我们接下来的行动中，我们必须看看耶稣是如何奔跑的。我们必须观察他奔跑的所有特点，并且要像他一样去做。1.他早上与犹太人结盟，并在摇篮里顺从律法。十二岁时，他在圣殿与医生们争论；他仍然忙于他父亲的事务，早晚不停。是的，甚至在十字架上，他也在奔跑。所以，年轻人们，在你们的青春中奔跑；向门口出发，打破束缚，奔跑到你们临终的那一天；不要折半度过你们的生命。如果你们浪费了时间，开始得太晚，就像一个远远落后的人，当他看着太阳低落，记得自己还有很长的路要走时；他会刺激马匹。所以，振作起来，迅速行动。迅速行动，迅速行动，天堂正在等待你们。一个奔跑者的特殊美德或特点是要向前看：因为如果你回头看，你可能不会摔断脖子，但你肯定会错过一步。如果你看着草地、房屋和世俗的享乐，你可能会摔倒并摔断脚趾；因此，要一直向家看，直直地向前看。不要为了世界而看向世界。 但很常见的是，当我们告别世界和罪恶之后，我们强烈地渴望回到原来的状态。当我们热切地注视着世界时，一块石头可能会绊倒一个人，摔断他的腿。

2. Christ, in His race, got many lets, the devil came in with, "All these things will I give thee," to turn Him into His Inn, and to lay Him over the board.* The world set on Him; but they could not all make honest Jesus come one foot out of the road. Keep aye the high-way. Smart men will not come under trysting with juggling knaves, nor subscribe any writs, for fear they bring them under a sum, and then take their lands from them. Never, never come in communing with Satan and sin. Some fools give the devil writs, and subscribe a submission to the world and sin, and take the devil and their own hearts to be overseers. Beware of that work. Christ would have nothing to do with the world, in His journey. When they offered to make Him a king, He refused, and ran to the mountain, and there He prayed (John 6:15). He took but His meat of it, and all He had was borrowed. He looked blunt-like on it; like a man who would fain have been away; and so was seen on it. We should be like some old men that want children, who quit all to their friends, and get a bond, for meat and clothing, all their days. Our love and affection should quit the world, and seek a bond of our Lord, for food and raiment, all our days, and be content therewith.
基督在他的旅途中遇到了许多阻碍，魔鬼出现并说：“这一切我都可以给你”，试图引诱他入住并接受世俗的诱惑。世界对他施加压力，但他始终坚守正道。聪明人不会与欺诈者达成协议，也不会签署任何文件，以免陷入困境，被剥夺财产。永远不要与撒旦和罪恶交流。有些愚蠢的人给魔鬼签署文件，向世俗和罪恶屈服，并让魔鬼和自己的内心成为监督者。要小心这种行为。基督在他的旅途中与世界无关。当他们试图让他成为国王时，他拒绝了，并逃到山上祈祷（约翰福音 6:15）。他只是从中取食，一切都是借来的。他对此事漠不关心，就像一个渴望离开的人一样，这一点在他身上显而易见。我们应该像一些没有孩子的老人一样，把一切都交给朋友，以换取一生的食物和衣物的保证。 我们的爱和情感应该离开这个世界，寻求与我们的主的联系，为了食物和衣物，我们所有的日子，要对此感到满足。

3. So run as Christ; He ran so as He left nothing undone. "Father, I have finished the work that Thou gavest Me to do" (John 17). See that ye have all ended against night, that ye may say as Paul said (2 Tim. 4:7), "I have fought the good fight, I have finished my course, I have kept the faith." There are many who run as Paul, when a Pharisee, ran; but they know not where-away. Many forget their conscience by the gate,* as a drunken man forgets his sword at the Inn in which he lodged. Take all with you, your conscience, and faith. They who go to sea take all with them: for when the wind and tide has put them off land, they will not win back again, to fetch any thing they have left behind.
所以像基督一样奔跑；他奔跑时什么都不留下。"父啊，我已经完成了你交给我的工作"（约翰福音 17 章）。确保你们都在夜幕降临之前结束一切，这样你们就可以像保罗说的那样（提摩太后书 4:7）："我已经打过了美好的仗，跑完了我的赛程，守住了信仰。"有许多人像保罗当法利赛人时那样奔跑，但他们不知道往哪里去。许多人在门口忘记了他们的良心，就像一个醉酒的人忘记了他在旅馆里留下的剑一样。带上一切，你的良心和信仰。他们去海上的人都带上一切：因为当风和潮水把他们带离陆地时，他们不会再回来取回他们留下的任何东西。

"But what good will our looking to Jesus do us?"—Very much, He is the Captain of our salvation, "the author and finisher of our faith." For Christ is all, He draws with His Spirit, and He leads us through the mire, and goes before us. And we have this advantage, when we faint, He looks back over His shoulder with a smile, takes us by the hand, and says (Luke 12:32), "Fear not, little flock," &c. (John 16). "Yet a little while, and I am with you." Even as a loving guide says to the tired man, "We have but a little water or two to pass through: and see there is but yonder hill betwixt us and the town, ye are near the city." He will see you again, for He is a Captain indeed. In taking in a town, the soldiers will venture sometimes to scale the wall where the captain is; but it is not so here. Jesus Himself took the castle of heaven first: it cost Him blood to win in and break up the doors. Now He stands in the entry, and cries, Come in, I have broken up the gate, I have win the city; be not afraid, I shall warrant you. Therefore (Heb. 6:10) He is called a forerunner, He went before to open the doors, and the park-dykes,† and take the stones out of the way, and says, Step forward, my brethren, be not frighted. So then, when we run, we are not to lean to our own strength, for fear we get a fall. He who thinks he has little need of Christ's help is ready to fall. He who knows not his own weakness fears not; and he who knows not his own heart has good cause to fear he may get a fall, and dash out all his brains."
但是，我们仰望耶稣有什么好处呢？非常多，因为他是我们救恩的领袖，“信仰的创始者和成全者”。因为基督是一切，他以他的圣灵吸引我们，引导我们穿越泥泞，走在我们前面。我们有这个优势，当我们软弱无力时，他会微笑着回过头来，拉着我们的手说（路加福音 12:32）：“不要害怕，小群羊”，等等（约翰福音 16）。 “再过一小会儿，我就与你们同在。”就像一个亲爱的向导对疲惫的人说：“我们只需要穿过一两个水源，看，只有那边的山丘隔着我们和城市，你离城市很近了。”他会再次见到你，因为他确实是一个领袖。在攻城时，士兵有时会冒险攀爬有队长在的城墙，但在这里不是这样。耶稣亲自先攻下了天堡：他付出了鲜血才能进入并打破大门。现在他站在入口处，喊道：“进来吧，我已经打开了大门，我已经攻下了这座城市；不要害怕，我会保证你们。”因此（希伯来书 6:10) 他被称为先驱者，他在前面开启门户，修整园地，清除道路上的石块，并说道：“前进吧，我的弟兄们，不要害怕。”因此，当我们奔跑时，我们不应依赖自己的力量，以免跌倒。那些认为自己对基督的帮助没有太大需要的人，很容易跌倒。不了解自己脆弱的人不会害怕，而不了解自己的内心的人有充分的理由担心可能会跌倒，摔碎所有的头脑。"

"The finisher of our faith."—We will not have Jesus pulling us to the gate, and leaving us there. No (1 Cor. 1:8), "Who shall also confirm you to the end." It is a work of Christ as Mediator, and written in the commission His Father gave Him, that He should lose none, but raise him up at at the last day (John 6:39.) In Eph. 5:27, He presenteth His church to Himself, a glorious church, not having spot or wrinkle. He shall get His bride, the church, all arrayed in His Father's clothes, in at heaven's gate, and slip her in His Father's hand, and say, Father, there her now! I have done my part; I have not laboured in vain. Let them be confounded who take this glory from Jesus, and give it over to that weather-cock, free will. For, here an argument that hell will not answer. The Father promised Christ a seed (Isaiah 53:10). And a willing people (Psalm 110:3). And the ends of the earth (Psalm 2:8) to serve Him as a reward of His sufferings. Now, shall God crack His credit to His Son, and shall Christ do His work and get the wind for His pains, except free will say, amen? This were a bairn's bargain. No, it is a part of Christ's wages, that men's free will shall come with cap in hand, and bow before Him. He shall have a willing people.
我们信仰的完成者。耶稣不会把我们拉到门口，然后把我们留在那里。不会的（哥林多前书 1:8），"神必坚固你们到底"。这是基督作为调解者的工作，写在他父亲给他的使命中，他不会失去任何人，而是在末日将他们复活（约翰福音 6:39）。在以弗所书 5:27 中，他将他的教会呈现给自己，是一座荣耀的教会，没有污点或皱纹。他将得到他的新娘，教会，穿着他父亲的衣服，进入天堂的门，将她放在他父亲的手中，说，父亲，她在这里！我已经完成了我的任务；我没有徒劳地劳作。那些把这个荣耀从耶稣身上拿走，转交给那个风向标自由意志的人，让他们感到困惑吧。因为，这里有一个证明地狱无法回答的论据。父亲应许基督有后代（以赛亚书 53:10）。还有一个甘心的子民（诗篇 110:3）。以及地球的尽头（诗篇 2:8）来作为他受苦的回报来事奉他。现在，难道上帝会破坏对他儿子的信任吗？难道基督会为他的辛劳而一无所获，除非自由意志说，阿门？这将是一个愚蠢的交易。 不，这是基督的报酬的一部分，人们的自由意志将戴着帽子，向他鞠躬。他将拥有一个乐意的民众。

We must digress a little, and speak of Christ's race. Observe, this is the apostle's manner, Christ comes in his way, and he cannot pass by Him: but he must stand still and speak a word with Him, and give Him a kiss by the way. (Col. 1:14), "In whom we have redemption," &c. And there, ere he go further, he must run out upon Christ, and His nature, and offices. Verse 15, "Who is the image of the invisible God, the first-born of every creature." See Rev. 1, "Grace be to you, and peace from Jesus." Then he runs out, who is the "faithful witness, the first begotten of the dead," &c.
我们必须稍微离题一下，谈谈基督的种族。请注意，这是使徒的方式，基督走在他的路上，他不能错过他：但他必须站住，与他说几句话，并在路上给他一个吻。（歌罗西书 1:14），“我们在他里面得到救赎”，等等。在那里，在他继续之前，他必须对基督及其本质和职责进行详述。第 15 节，“他是那不能看见之神的像，是首生的，是一切被造之物的首生者。”参见启示录 1，“愿恩惠和平安从耶稣来到你们。”然后他详述，他是“忠信的见证人，死人中的首生者”，等等。

Learn a lesson. When Jesus comes in your mind, leave your way, and go and speak with Him a while, and go not soon from Him. Is He come? Let Him not go without a kiss. Oh! and alas! we oft times let Him go as He comes. But why do His friends commend Him so much? Even that you and He may fall in love together.
学到一课。当耶稣进入你的心灵时，离开你的道路，与他交谈一会儿，不要很快离开他。他来了吗？不要让他离开时没有一个吻。哦！唉！我们常常让他来了就让他走了。但为什么他的朋友如此赞美他？就是为了让你和他相爱。

"Who for the joy that was set before him."—He sets down a special virtue in Christ's running: who, for the eye-look* to joy, "endured the cross, and despised the shame." Here is a question, What an eye-look to joy was this, that Christ had? What made Him run, seeing heaven was in His bosom? What needed He rejoice to be at home?
"为了摆在他面前的喜乐。" - 他在基督奔跑中表现出了一种特殊的美德：为了眼中的喜乐，他"忍受了十字架，藐视了羞辱"。这里有一个问题，基督所拥有的这种眼中的喜乐是什么？是什么让他奔跑，明明天堂就在他的怀中？他为什么需要欢喜地回到家中？

Answer. As He was God, nothing could be added to His joy. Yet, howbeit He carried the God-head about with Him, the sight and sense of the God-head was covered in the days of Christ's humiliation: there was a bar and a lock put on the God-head, that He saw not as He now seeth. In that, He took the pilgrim's lot with us, and was a traveller in respect of sense and clear light;—for, He as man was ignorant of some things then, as of the day of judgment, and fruit on the fig-tree. He knew He would be nearer God; the God-head stood aloof from Him then.
答案。因为祂是上帝，所以祂的喜乐无法再增加。然而，尽管祂带着神的本质，但在基督谦卑的日子里，神的本质的视觉和感知被遮蔽了：有一道栅栏和锁链限制了神的本质，使祂不能像现在这样看到。在那时，祂与我们一同承担了朝圣者的命运，成为了一个在感觉和明亮的光中旅行的人；因为祂作为人对某些事情是无知的，比如末日和无花果树上的果实。祂知道自己会更接近上帝；那时神的本质与祂保持距离。

2. The joy before Him was, the contentment He would have in His new Bride; the joy that He had won through hell, and gotten His errand. Sad and heavy would His heart have been, to have missed us: He was glad of the hire His Father had promised Him. It is natural for a man to rejoice when he gets the fruit of his labours: and there is thanksgiving, and joy in heaven for the conversion of sinners. And He gives thanks far more when they are redeemed fully (Heb. 12:12). In the midst of the congregation, He sings praise to God His Father, for the children He had given Him; but more especially when He shall have ended all, and got the goods in His hand, that He bought so dear. He shall then sing for joy; and when Christ sings for thy redemption, and giveth thanks, thou hast far more cause to sing than He.
在祂面前的喜乐是祂对新娘的满足；这是祂通过地狱获得的喜乐，也是祂完成使命的喜乐。如果错过了我们，祂的心将会悲伤而沉重；祂为父亲所应许的报酬而感到高兴。当一个人获得他劳动的果实时，他自然会感到欢喜；天堂也因罪人的归正而有感恩和喜乐。当他们完全得救赎时，祂更加感恩（希伯来书 12:12）。在众人中间，祂向神父唱赞美诗，感谢神赐给祂的儿女；尤其是当祂完成一切，手中拥有以如此昂贵代价购买的财富时，祂将欢唱。那时祂将因喜乐而歌唱；当基督为你的救赎而歌唱并感恩时，你比祂更有理由欢唱。

3. The joy set before Him was the glory to be manifested in Him, which He prays for (John 17:5) which "He had with the Father before the world was:" that joy that His Father will welcome Him with and (to speak with reverence) clap His head for His pains. As He rejoiced from all eternity with His Father (Prov. 8:31), and was His Father's delight: so now He shall rejoice with His Father, He and He together in redeemed mankind. And the manhood with all His members, and the angels (for they rejoice at the conversion of sinners) shall rejoice with Him to see His body fulfilled, and to have them all under His wings.
他面前的喜乐是在他身上显现的荣耀，他为此祈求（约翰福音 17:5），这是他在世界存在之前与父同有的喜乐：他的父将以此喜乐欢迎他，并（恭敬地说）为他的痛苦鼓掌。正如他从永远与父一同欢喜（箴言 8:31），并且是父的喜悦一样：现在他将与父一同欢喜，他和他一同在被救赎的人类中。人性与他的所有肢体，以及天使们（因为他们为罪人的归向而欢喜）将与他一同欢喜，看到他的身体得以完成，并将他们都遮庇在他的翅膀下。

4. Consider the sadness Jesus had, and the tears He shed in the days of His flesh; but that His Father dried, and wiped the blood and sweat off His face, and set Him in a place, where He should shed tears, and die no more. So do as Jesus did. And why? Because never man endured out his longsome race but He who got a sight of heaven. See wherefore Abraham dwelt in tents, and Moses (Heb. 11) "choosed rather to suffer affliction with the people of God, than to enjoy the pleasures of sin." He saw a sight that every one cannot see. Ye know a man who has been seven years away from his wife and children, coming home again and seeing the smoke of his own house, his heart rises a foot higher than it was before. Would ye run? Get a sight of the city. Get Christ's prospect, to see the joy set before you. Get the earnest of the inheritance, and ye will never rue the bargain. Whosoever has a mind for heaven, runs a while in blind zeal, until they sweat, and then grow lame, like a horse that is ill taken care of, after hard riding; so are those who never saw heaven afar off by faith. But a sight of the gold makes the runner spring and run. O what wrought this joy that was set before Him! It made Him endure the cross; His Father laid the cross on His back, and He carried it thirty-three years, and never gave it a shake to put it off. Oh, what crosses! Never man was handled as He was; for some are under some crosses, and free of others. When Satan and men struck Job, the Lord blessed him and upheld him: But on Jesus, all at once fell God, man, devils, law, justice, sin, and the curse! Ye cannot tell me what comfort Christ had, when He cried, "My God, my God!" That was a sore thraw for His back. O! the fire was hot then. But, when Christ was in His prison, in this dark night, there was a hole to let Him see day. He had His eye by faith upon the hope of the joy of the fair day before Him. He got a foul black day, all clouds of darkness about Him; but He said within Himself, I will get my fair day when all this ill weather is away.
考虑耶稣在他肉体的日子里所经历的悲伤和流下的眼泪；但他的父神擦干了，擦去了他脸上的血和汗，将他安置在一个地方，他将在那里流泪，并永不再死。所以，要效法耶稣所做的。为什么呢？因为唯有看见天国的人才能忍受那漫长的跑程。看看亚伯拉罕为何居住在帐棚里，以及摩西（来 11）“宁可和神的子民一同受苦，不愿暂时享受罪恶的快乐。”他看到了不是每个人都能看到的景象。你们知道的，有人离开妻子和孩子七年，再次回家看到自己房子上冒出的炊烟时，心里激动得比以前高出一英尺。你想奔跑吗？看一看城市。看基督的前景，看看摆在你面前的快乐。得到基业的质片，你将永不后悔。凡是渴望天国的人，起初出于盲目的热情而奔跑一阵，直到出汗，然后变得跛如马匹被疏于照料骑了一场。这就是那些从未凭信心远远望见天国的人的状况。但一见到黄金，奔跑者就会欣然跃然而起。哦，是什么使他看见前面摆放的快乐而产生如此的欢欣！ 这使他忍受了十字架；他的父亲把十字架放在他的背上，他背负了它三十三年，从未摇晃过以摆脱它。哦，多么多的十字架！从未有人像他一样受苦；有些人承受一些十字架，却没有其他的。当撒旦和人们打击约伯时，主保佑他，扶持他：但对耶稣来说，上帝、人、魔鬼、律法、公义、罪恶和咒诅一起降临！你们无法告诉我，基督在喊叫“我的上帝，我的上帝！”时有什么安慰。那对他的背来说是一次剧痛。哦！那时火热无比。但是，当基督在监狱中，在这黑暗的夜晚，有一个洞让他看到白昼。他凭着信心注视着眼前美好日子的希望。他经历了一段阴暗的日子，周围都是黑暗的云彩；但他在心里说，当这一切恶劣的天气过去时，我将迎来美好的日子。

Now let me speak to a heavy heart; that looks for a shower upon this land. And indeed it is black in the west; the clouds are gathering; the shower is coming. Take a house in time, yet fear not, a shower will not melt you, and Christ has a fire in His Father's house to dry your clothes. O! but he who has faith to look up through yonder blue sky to see the throne of God and the Lamb, and to wait for the rending of the heavens, when Christ shall get through His fair head, with a great crown of gold upon it; I say, he who gets faith to see, and wait for these, will give a leap, and a skip in his journey. Let us suppose Christ were bodily upon the earth, and a water betwixt you and Him: yea, a lake of fire betwixt you and Him; I think ye would venture to be at Him. Now set out in your journey, set down your feet, and be not beguiled with the devil's apples, which he casts down in your gate. Christ, in the end of the journey, holds out His long arm, with a crown of glory, and shouts, and cries, Silly, tired bairns, Look here-away! look up the brae, come this way.
现在让我用沉重的心情说话；这片土地上期待着一场阵雨。事实上，西方的天空是黑色的；云正在聚集；阵雨即将来临。及时找个房子躲雨，但不要害怕，阵雨不会把你融化，基督在他父亲的家里有一把火可以烘干你的衣服。哦！但是那些有信心能够透过那蓝天看到上帝和羔羊的宝座，并等待天堂的裂开的人，当基督戴着一顶金冠穿过天堂时，我说，那些有信心看到并等待这些的人，会在旅途中跳跃和欢呼。让我们假设基督亲自在地球上，并且你和他之间有一片水：是的，你和他之间有一片火湖；我想你会冒险去找他。现在开始你的旅程，踏下你的脚步，不要被魔鬼在你门口扔下的诱惑物所迷惑。旅程的终点，基督伸出他长长的手臂，拿着一顶荣耀的王冠，呼喊着，喊着：“傻瓜，累坏了的孩子们，看这边！往上看，往山坡上走，走这边来。”

Ye may ask what power had Christ to give His manhood to die for others. This would seem to be against justice; as a king's subject has not power to slay himself, because in so doing he takes a subject from his prince. Answer. The subject is not altogether his own; he owes his life to his king, and may not dispose of it, except he fail, against the king. But, howbeit, the manhood was God's creature, yet it was by the law of a personal union God's manhood, and God's flesh and blood; and the God-head gave to the manhood absolute power to give his life for men, and to pledge Himself as the price of our redemption. See, then, here a sweet mystery; the God-head furnished the sum to Jesus, and gave Him the price to pay; and the manhood gave it back to justice, as suffering and dead, for a ransom: law furnished the sum, and justice received it, and gave Christ our bond to tear in pieces.
耶稣基督有何能力将自己的人性献身于他人？这似乎违背了公正；就像一个国王的臣民无法自杀，因为这样做会夺去国王的臣民。回答是，臣民并不完全属于自己；他的生命归国王所有，除非违背国王的意愿，否则不能随意处置。然而，尽管人性是上帝的创造物，但根据个人联合的法则，它成为了上帝的人性、上帝的肉体和血肉；上帝赋予了人性绝对的权力，以自己的生命为人类付出，并以自己作为我们救赎的代价。因此，这里有一个甜蜜的奥秘；上帝为耶稣提供了款项，并给了他支付的代价；而人性则将其作为受苦和死亡的代价归还给了公正，作为赎金；法律提供了款项，公正接受了款项，并给了基督我们的债券以撕碎。

Another fruit of our Lord's to-look* to the joy that was set before Him, was, "He despised the shame." What shame? Lighted there any shame on Christ? Ay, in truth! Heaven and earth wonder at an ashamed Christ. Look if Christ got not His part of it; when mickle black shame came upon Him. But how. Shamed by men, and shamed by God, I shall prove both.
我们主所期望的喜乐的另一果实是，他“藐视了羞辱”。什么羞辱？基督身上有任何羞辱吗？是的，事实上！天地都对一个羞愧的基督感到惊讶。看看基督是否没有承受它的一部分；当大量的黑暗羞辱降临在他身上时。但是如何呢？被人羞辱，被上帝羞辱，我将证明两者都是如此。

One rascal struck Him on the head, another villain spat on His fair face: a great shame; they wagged their heads, and brake a jest upon Him. Take up holy Jesus now! say they. He trusted in God, let Him deliver Him! Think ye not but that went to Christ's heart, to hear those black mouths make a mock of God's glory? Herod, and his men of war mocked Him. And see more shame yet; howbeit He was an honest man all His life, they conveyed Him out of the town, and the guard at His back: His enemies scoffing at him, and children wondering at Him. And what more? Dear Man! He went out at the ports,† bearing His own cross on His back! Of seventy disciples, twelve apostles, and all His friends, not one to help Him, or take an end, or a lift of the cursed tree! And they put a crown of thorns on Him, scorning His kingdom. Was not this to put the thiefs' mark on Him? And what more? Might they not have said, This poor man has few friends? But His friends would take no part of His shame, and yet He took all their shame.
一个恶棍打了他的头，另一个恶棍朝他的脸上吐了口水：这是一种巨大的耻辱；他们摇摇头，嘲笑他。现在把圣洁的耶稣抬起来！他们说。他信靠上帝，让上帝拯救他吧！你们难道不觉得这对基督来说是一种伤害吗？听到那些黑嘴嘲笑上帝的荣耀，难道不会触动基督的心吗？希律和他的战士嘲笑他。还有更多的耻辱；尽管他一生都是一个诚实的人，他们把他赶出了城，后面跟着警卫：他的敌人嘲笑他，孩子们对他感到惊奇。还有什么？亲爱的人！他背着自己的十字架走出了城门！七十个门徒，十二个使徒，以及他所有的朋友，没有一个人来帮助他，或者扶一下那该死的树！他们给他戴上了荆棘冠，嘲笑他的王国。这不是在给他贼的标记吗？还有什么？他们难道不能说，这个可怜的人没有几个朋友吗？但他的朋友不愿意承担他的耻辱，然而他却承担了他们所有的耻辱。

God shamed Him also. His Father said a curse and malediction light on Him, shame light on Him. Start not at this. I shall clear it. Sin has aye shame on its back: ye know that God made Him sin; and if God made Him sin, and a curse, He behoved to bring shame on Him. For the shame that should have come on us, and the reproachful words that justice would have given sinners, they lighted on our Lord. Ye see when a thief is taken in the fang;* and brought before the judge, and put to an assize, and challenged; he looks down, and thinks shame to look any man in the face. When the judge says, How durst thou do it? Silly man, he blushes, hangs his head, and never says a word. So God put Christ upon the pannel, arraigned Him before His tribunal, and accused Him for our sins. Christ could not deny them, but stood as a sheep dumb before her shearers. He hung His head before justice, and the honest Man took with the fault. He said he would die for the murderer, adulterer, swearer, idolater, drunkard, &c. Now there was reason here, that God should put Christ in this plea,† for the shamed man: because God's wise will is the rule of all justice. God made the first covenant that Adam should be legally for us, and the second covenant was so contrived that Christ should be for us. For Christ's manhood has a personality, not of its own, but of the God-head; and by the law of a personal union, Christ should enjoy Himself. Now, because Christ had a legal personality from us, and as in His person under His sufferings He enjoyed not the fruits of that personality, but was plunged in fear and horror, while He said (John 12:27), "What shall I joy?" yet the God-head (to speak so) was like cork to make the manhood sweem above, that it was not swallowed up with God's infinite wrath; and the manhood had personal legality from us, to bear the strokes by law due to us. Hence come and learn and be willing, with Christ, to want a limb of your credit for Him. He was shamed for you. O wonderful! An ashamed sinner is nothing, an ashamed devil is ordinary: but God ashamed, an ashamed Christ is a miracle! One honest man will suffer loss for another; but to take another's shame is a different thing: yet this rarity was in Christ. A man who is a cautioner for his waster friend, the judge counts not him the waster, he is still thought an honest man; only he pays the sum. But Christ our Lord, besides the sum He paid by law, He was as the dyvour, for our sins were laid upon Him: for He and we are so near here, that He is as us, and made sin for us.
上帝也使他蒙羞。他的父亲发出诅咒和咒骂，使他蒙羞。不要对此感到惊讶。我会解释清楚。罪恶总是带着羞耻：你们知道上帝使他成为罪恶；如果上帝使他成为罪恶和诅咒，他必然会蒙受羞辱。因为原本应该降临在我们身上的羞辱和公正会给予罪人的责备之词，都落在了我们的主身上。你们看，当一个小偷被抓住并被带到法官面前，接受审判并被质问时，他低下头，感到羞耻，不敢正视任何人。当法官问他：“你怎么敢这样做？”可怜的人，他会脸红，低下头，一言不发。所以上帝让基督站在被告席上，将他传到自己的法庭，并因我们的罪指控他。基督不能否认这些罪，却像一只哑巴羊站在剪羊毛的人面前。他在公正面前低下了头，这位正直的人为了罪人，愿意为凶手、淫妇、咒骂者、偶像崇拜者、酒鬼等而死。现在，上帝将基督置于这个案件中是有道理的，因为上帝的智慧意愿是所有公正的准则。 上帝制定了第一个约定，即亚当应该为我们合法存在，第二个约定是为了让基督为我们存在。因为基督的人性具有个性，不是自己的个性，而是神的个性；根据个人联合的法则，基督应该享受自己。现在，因为基督从我们这里获得了合法的个性，在他受苦时，他并没有享受到那个个性的果实，而是陷入了恐惧和恐怖之中，他说（约翰福音 12:27）：“我当怎样欢喜呢？”然而，神的本质（这样说）就像软木一样，使人性能够浮在上面，不被上帝无限的愤怒吞噬；而人性从我们这里获得了个人的合法性，来承担法律上应该由我们承担的打击。因此，来学习并愿意与基督一起，为他失去一部分声誉。他为你蒙羞。哦，多么奇妙！一个蒙羞的罪人算不了什么，一个蒙羞的魔鬼也很平常：但是上帝蒙羞，基督蒙羞就是一个奇迹！一个诚实的人会为了另一个人承受损失；但是承担另一个人的耻辱是另一回事：然而，这种罕见的事情发生在基督身上。 一个为他挥霍的朋友担保的人，法官并不认为他是挥霍者，他仍被认为是一个诚实的人；只是他支付了款项。但是我们的主基督，除了按照法律支付的款项外，他还像一个替罪羊，因为我们的罪被加在他身上：因为他和我们在这里是如此接近，他就像我们一样，为我们成为罪。

"And is set down at the right hand of the throne of God."—He was a good man, and endured all patiently, and so it was seen. He got much glory in the end; there could not but grace come of Him, He was so mild under His sufferings. (Phil. 2:9), "Wherefore God hath highly exalted Him," &c. Wherefore, then, is His sitting down nothing but an exaltation, a state of glory above men and angels. To Him is all power given; and He has received a name (Acts 5:31), "Him hath God exalted with His right hand to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins.
“并且坐在神的宝座的右边。”- 他是一个善良的人，忍耐一切，并且如此被看到。他最终获得了很多荣耀；他在受苦时是如此温和，不可避免地会有恩典降临于他。 （腓立比书 2:9）“所以神将他升为至高，”等等。因此，他的坐下只是一种升高，一种超越人类和天使的荣耀状态。他拥有全部的权力，并且他已经得到了一个名字（使徒行传 5:31），“神用他的右手将他升为领袖和救主，赐给以色列人悔改和罪恶的赦免。”

Now to understand this the better, note that His sitting as God upon His Father's right hand is but the open manifestation of His glory, which He had before the world was. His rising as a man to this state hath two steps going before it.
现在为了更好地理解这一点，请注意，他作为上帝坐在他父亲的右手边只是他荣耀的公开显现，而这荣耀他在世界存在之前就已经拥有了。他作为人类升至这个地位之前有两个步骤。

1. The nature of man in Christ is made of the same metal with our nature, and therefore deserved a personal union: and therefore the God of grace raised the manhood above itself, to be married to the God-head. This is the first step of the Headship spoken of (Heb. 1), God has made Him "the heir of all things." For God indeed lifted man above Himself, in giving to the manhood no created personality, but the personality of the God-head; so as that blessed manhood, at one moment should subsist in the Word, and subsist in the infinite personality of the God-head: that the man Christ, and the God-head should be in one person.
基督里的人性与我们的本性是由同一种金属制成的，因此应该得到个人的结合；因此，恩典之神将人性提升到超越自身的地位，与神性结合。这是所说的首领地位的第一步（希伯来书 1 章），上帝使他成为“万有的承受者”。因为上帝确实将人提升到超越自己的地位，给予人性非创造性的个性，而是神性的个性；这样，那受福的人性一刹那间既存在于道中，又存在于无限的神性个性中：基督的人性和神性应该在一个人中合一。

2. Upon this, He resolved a free donation of Christ to the manhood, to be King, Priest, and Prophet, sufficiently qualified to grace us. This was grace also to the manhood, yet this grace was not given in such a measure to Christ, in the days of His flesh. Howbeit this grace, and the personal union did sufficiently bear Him up under all His sufferings.
在此基础上，他决定将基督自由地赐予人类，成为国王、祭司和先知，足够资格使我们得到荣耀。这也是对人性的恩典，然而这种恩典在基督的肉身时代并没有以如此程度赐予他。然而，这种恩典和个人的合一足以支撑他承受一切苦难。

3. After His sufferings, the manhood saw the God-head, in a more glorious manner, and enjoyed Him after an admirable manner, and is made a personal worker, and absolute commander of the world; a Prince, a Judge, a Lord, and next to God; over and above all creatures. That our Husband is so high, is great matter of comfort to the faithful. Men who have a friend at court are aye troubling him with suits and writs; we write not half many letters up to our Friend at court. He delights to speak of us to His Father, and to carry us in His heart, as the High Priest did the names of the twelve tribes on his breast: and to engrave us on the palms of His hands. Then see the gate, and follow Christ Jesus on the cross; the cross is your way. Christ got a deeper gate; His way was the cross, and the crown. Now, says the apostle, "Consider such an one," and yet spoken against by sinners: for sinners gave Him the lie. Look upon Him lest ye faint. (Psalm 31:22), "I said in my haste, I am cut off before thine eyes." (Isaiah 49:14), "Zion said, the Lord hath forsaken me, my God hath forgotten me." Think not, ye will aye be alike stout in the journey; sometimes ye will fall down, and Christ will have you a lifting; but He is near you with His flagon of wine to comfort you. Amen.
3. 在祂受苦之后，人性看到了神的本质，以更加荣耀的方式享受祂，并成为一个个人的工人和绝对的世界统治者；一个王子，一个法官，一个主，接近神；超越所有其他生物。我们的丈夫如此崇高，对信徒来说是一大安慰。在朝廷有一个朋友的人常常会给他带来麻烦，写许多诉状；我们给我们在朝廷的朋友写的信并不多。祂喜欢向祂的父亲谈论我们，并将我们放在祂的心中，就像大祭司将十二个支派的名字刻在胸前一样；并将我们刻在祂的手掌上。然后看看门，跟随基督耶稣在十字架上；十字架是你的道路。基督经历了更深的门；祂的道路是十字架和冠冕。现在，使徒说：“思想这样的人”，然而被罪人所反对：因为罪人给了祂谎言。看着祂，免得你们软弱。（诗篇 31:22）：“我急促地说：我从你眼前被剪除。”（以赛亚书 49:14）：“锡安说：耶和华离弃了我，主忘记了我。”不要以为你们在旅途中总是坚强的；有时你们会跌倒，但基督会扶起你们；他会带着酒瓶来安慰你们。阿门。

SERMON VI* —Isaiah 49:1, 2, 3, 4
第六篇讲道* —以赛亚书 49:1, 2, 3, 4

Listen, O isles, unto me; and hearken, ye people, from far. The Lord hath called me from the womb; from the bowels of my mother hath He made mention of my name, &c.—Isaiah 49:1, 2, 3, 4.
听啊，诸岛，听我说；远方的人们，请倾听。主从我出生时就呼召我；在我母亲的腹中，祂提到了我的名字，等等。——以赛亚书 49:1, 2, 3, 4。

THE Prophet, from the fortieth chapter of this prophecy, to the end thereof, discourses of these two things. 1. Of the bringing of the Church back from Babylon. 2. Of the restoration of the Church by Jesus Christ. Here is
先知在这个预言的第四十章到结尾处，谈论了这两件事情。1.关于将教会从巴比伦带回来。2.关于耶稣基督恢复教会。

1. A preface to the doctrine of Christ, and the glory of the Church under Him. And in these words Christ Himself is speaking to the islands, and, among others, to Scotland and England: for Britain is one of those islands.
基督教义的前言，以及在基督的荣耀下的教会。基督亲自对岛屿讲话，包括苏格兰和英格兰在内，因为不列颠是其中之一。

2. The Person spoken of is described from His calling, and the power of His mediation, compared to a sharp sword.
被谈论的人从他的呼召和调解的能力来描述，类似于一把锋利的剑。

3. In allusion to the people for whom He is to work, it is said of Him, "Thou art My servant, O Israel, in whom I will be glorified."
在提到他要为之工作的人时，有人这样说他：“以色列啊，你是我的仆人，我要因你得荣耀。”

4. The unsuccessfulness of His ministry, occasioned by the obstinacy of the Jews; "I have laboured in vain, I have spent my strength for nought, and in vain."
他的事工的不成功，是由于犹太人的顽固性所引起的；“我徒然劳力，徒然费力。”

"Listen, O isles, unto me."—Christ first made choice of the people of the Jews; but now He has broken down the partition wall betwixt Jew and Gentile; and cries to us, "Listen, O isles, and hear, O Scotland and England." Ye who lie far out in an isle of the sea, listen unto Me, and ye shall be My land and heritage. Now, O Scotland, God be thanked, thy name is in the Bible. Christ spake to us long since, ere ever we were born. Christ said, "Father, give Me the ends of the earth, put in Scotland and England, with the isles-men in the great Charter also: for I will have them among the rest (Psalm 2:8). God said, He should get all the land He named; all Sinim, and all the ends of the earth: all beyond the river, Sheba and Seba. The land in acres, and ridges,* was measured out to Christ, and the march-† stones set. And as ye ken, in Charters, houses, crofts, mosses, moors, fowling, and fishing, even all in the land's length and breadth are included, so Christ gets all His chosen ones that are included in the grand Charter of election. Believe in the name and authority of the Son of God, I pray you believe, and read Scotland's Charter Psalm 2:8, 45 and 72:10. Will ye then believe?
“诸岛啊，听我说。”-基督最初选择了犹太人民，但现在他已经打破了犹太人和外邦人之间的隔离墙，并呼吁我们，“诸岛啊，听我说，苏格兰和英格兰啊，倾听吧。”你们这些远离大海的岛屿上的人们，听从我，你们将成为我的土地和产业。现在，苏格兰啊，感谢上帝，你的名字出现在圣经中。基督早在我们出生之前就对我们说过。基督说：“父啊，把地极给我，把苏格兰和英格兰，以及岛民们也放在伟大的宪章中：因为我要把他们和其他人一起拥有（诗篇 2:8）。上帝说，他将得到他所命名的所有土地；所有的西尼姆，所有的地极：所有在河那边的，示巴和塞巴。土地的面积和界限已经为基督测量出来，界石已经安放。正如你们所知，在宪章中，房屋、农田、沼泽、荒地、狩猎和捕鱼，甚至包括土地的长宽，基督得到了所有被选中的人，他们都包含在选举的伟大宪章中。我恳求你们相信上帝之子的名字和权柄，阅读苏格兰的宪章诗篇 2:8、45 和 72:10。那么，你们愿意相信吗？

But now we are like to be turned over to a new master; Antichrist is claiming us. Let us be wo‡ for that. Ken ye what the enemies of the Kirk are doing? They are working hard that they may get Christ overthrown, and His Father's land taken from Him. Think ye they will come speed? Nay, they shall not: the gates of hell and Rome shall not prevail against Him. Regard them not, for they shall not overcome. Christ's Charter is surer than that. Then let the isles hearken and obey; and I fear not that Christ shall lose one foot-breadth in Britain. But if ye will not believe and obey Him, surely there will be a land lost, and we will be given away. It was not an ill conquest that Christ made, and could not but thrive. It was well won (as we may say) by the sweat of His brow. Christ is not like many daft* young heirs, who lose their estates by their folly. Christ is no waster, He never sold, nor mortgaged a furr† of His Father's land. It is our sins that have sold us, and not He.
但现在我们似乎要被交给一个新的主人；敌基督正在要求我们。让我们为此感到悲哀。你们知道教会的敌人在做什么吗？他们正在努力让基督被推翻，让他父亲的土地被夺走。你们认为他们会成功吗？不，他们不会成功：地狱的门和罗马的门都无法战胜他。不要理会他们，因为他们无法战胜。基督的契约比那更可靠。那么让岛屿倾听和顺从；我不担心基督在英国会失去一寸土地。但如果你们不相信和顺从他，那么肯定会有一片土地丧失，我们将被出卖。基督的征服并不是坏事，而且不可能不成功。它是通过他辛勤劳作（我们可以这么说）而获得的。基督不像许多愚蠢的年轻继承人，他们因愚蠢而失去了自己的财产。基督不是浪费者，他从未出售过，也没有抵押过他父亲的土地的一寸。是我们的罪过出卖了我们，而不是他。

"Listen, O isles, Hearken, &c."—The isles must be Christ's, upon condition they hear and obey Him. Christ our Master must have service from us; else we cast away our rights. "And being made perfect, He became the author of eternal salvation unto all who believe and obey Him" (Heb. 5:9). Of Him the Father says, "This is my well-beloved Son, in whom I am well pleased, hear Him." Listen therefore to the matter, for upon your peril be it, if ye reject the Lord Jesus.
听啊，诸岛，倾听等等。诸岛必须属于基督，前提是他们听从并顺从他。基督我们的主必须得到我们的服侍；否则我们就丧失了我们的权利。“他既得以完全，就成了那些听从他的人永远得救的根源”（希伯来书 5:9）。父亲关于他说：“这是我的爱子，我所喜悦的，你们要听他。”因此，请倾听这个事情，因为如果你们拒绝主耶稣，就要自担风险。

"The Lord hath called me from the womb."—What means this? Might not Christ have come uncalled? Nay, "No man taketh this honour unto himself, but he that is called of God, as was Aaron" (Heb. 5:4, 5). "So also Christ glorified not Himself to be made unto Him an high priest, but He that said, Thou art My Son, to-day have I begotten Thee." If ye ask what was Christ's calling? I say it was, 1. God's eternal decree, wherein it was decreed, and agreed upon in the Covenant of Redemption, betwixt the Father, the Son, and the Holy Spirit; that Christ should be the person: and writs, as it were, past betwixt them. 2. This calling is God's laying all the elect over upon Christ. Therefore the Father has not a personal oversight of the elect, they are all given to Christ; they are all given to the Son's hands. "For there is one God, and one Mediator between God and man, the man Christ Jesus" (1 Tim. 2:5). There is not another Mediator than He: neither the Father nor the Spirit. There is not another to answer, or compear personally for us. The Father (so to speak) has given all our bonds and writs over to the great advocate, Christ Jesus. The Father seeks, purposes, and pleads against mystical Christ, and cries, Payment, or death:—Death or payment, either from the Head or the members. But the Father laid on Him the iniquity of us all (Isaiah 53:6). Was only our sin laid upon Christ? Nay, He is also made the author of eternal salvation by suffering. Never such a word is spoken of the other two glorious persons, in all the Book of God. If Christ had not given an infinite satisfaction, and payed the debt, none could have attained salvation. Works of supererogation will not do the turn; man's free will cannot avail. Nothing but the blood of Jesus was able to compensate the matter.
主自腹召我"——这是什么意思？基督难道不可能没有蒙召而来吗？不，"没有人可以自己取这尊荣耀，惟独蒙神召的才可如亚伦"（希伯来书 5:4, 5）。"基督荣耀自己，成为大祭司，乃是蒙那对祂说：『你是我的儿子，我今日生了你』的"。“若你们问基督受的呼召是什么？我说是，1. 神的永恒旨意，在救赎约中决定，并且在父、子、圣灵之间的契约中商定，基督应是那个人：这就是像它们之间签署的文件。2. 这呼召是神将所有拣选的人都交付给基督。因此父没有亲自监管选民，他们都交给了基督；他们都交在子的手里。因为只有一位神，在神和人中间也只有一位中保，就是基督耶稣"（提摩太前书 2:5）。除了祂以外没有别的中保：也不是父或圣灵。没有别人可以为我们亲自回答或出庭。父（这么说是因为）已将我们的所有债务和文件都交给了伟大的辩护人基督耶稣。 父亲寻找、目的和反对神秘的基督，并呼求：“偿还，否则死亡：—要么死亡，要么偿还，要么来自元首，要么来自众肢体。”但父在他身上使我们众人的罪孽。难道只有我们的罪放在基督身上吗？不！他也因受苦成了永远救恩的缘由。在上帝的圣经中，其他两位荣耀的人从没说过这样的话。如果基督没有做出无限的赎罪，并偿还债务，没有人能得到救恩。多余的善事是行不通的；人的自由意志也无助。除了耶稣的宝血以外，没有别的能够补偿这一问题。

3. The Lord's calling Christ is His giving Him law on His side, by a public office; to teach as a Prophet, to suffer as a Priest, and to subdue, rule, and defend, as a King. For we may know for certain, that howbeit, Christ-man had a private goodwill to us, pitying our case, and desiring we should be set at liberty; yet that would not have done our turn, except He had been a divine person, and given the required satisfaction. A man may have a goodwill to be cautioner and surety for another; but if he is a rebel against the king, the law cannot accept of him. No, he cannot be accepted unless he be a free subject, and a sponsible* man. So Christ having man's bowels to pity us, God gave Him law upon His side, and public authority against all sin. Here is a singular comfort to all weak, sick, and heavy-laden souls. If ye doubt of your salvation, remember that Christ by law, and God's good-will and special calling, is made and appointed a Mediator for you. Then it is no false pretension that Christ took your plea in hand: He has a calling to it by law. Then rest and rely upon Him alone for salvation. The Lord has made a resignation of you over to Christ; and if ye truly believe in Him as He is offered to you in the everlasting gospel, there is no fear that He cast you off or that ye shall not be saved. Whom! He loves, He loves unto the end. If ye are His, He will not lose His right. Then boldly claim salvation, forgiveness, and Christ's righteousness. It is yours by God's calling; take your own, and be not driven from it as silly bodies: be not bosted† from salvation, by temptations, crosses, and faithless fears. If you believe in Christ, your rights are strong. Christ says, "The Lord God called Me from My mother's womb:" that may be your warrant, to trust in Him as an all-sufficient Saviour. Unbelief, then, must be a great liar, and slighter of Christ. It says as much as Christ is not a lawful Saviour, that He came uncalled, and that His work will not stand. See then how deep in sin thou art, O unbeliever! Thou turnest worse than a Jew, and sayest at the first, Christ is a deceiver, and not a true Saviour. There is much talking of faith; but I wish it were well kend.‡ Alas! that it is not better known.
主呼召基督是祂在公职上赋予祂律法的行为；作为先知教导，作为祭司受苦，作为君王征服、统治和保护。因为我们可以确定，虽然基督人性对我们有私人的善意，怜悯我们的处境，并希望我们能得到自由；但除非祂是神圣的人，并给予所需的满足，否则这对我们没有帮助。一个人可能愿意为他人担任担保人和保证人；但如果他是反抗国王的叛逆者，法律是不能接受他的。不，除非他是一个自由的公民和一个负责任的人，否则他是不能被接受的。所以基督怜悯我们，上帝在祂这边给了祂律法和公共权威来对抗一切罪恶。这对所有软弱、病重和负重的灵魂来说是一种特殊的安慰。如果你对自己的救恩有疑问，记住基督通过律法、上帝的善意和特殊的呼召，为你成为了调解者。那么基督接手你的辩护并不是虚假的借口：祂是按照律法被呼召的。因此，只有依靠祂一个人才能得到救恩。 主已经将你交给基督；如果你真心相信他，如同他在永恒的福音中向你提供的那样，就不必担心他会抛弃你或者你不能得救。他爱谁，就爱到底。如果你是他的，他不会失去他的权利。所以大胆地宣称救恩、宽恕和基督的义。这是上帝的呼召给你的；拿起属于你的，不要像愚蠢的人一样被驱逐出去：不要被试探、苦难和无信的恐惧所欺骗。如果你相信基督，你的权利是坚固的。基督说：“主耶和华从我出母胎就呼召我。”这可能是你的保证，相信他是全足的救主。那么，不信心必然是一个大骗子，轻视基督。它说的是基督不是一个合法的救主，他是未经呼召而来的，他的工作不会持久。看看你是多么陷在罪中，哦，不信者！你比犹太人还要坏，一开始就说基督是一个骗子，不是真正的救主。信仰的谈论很多，但我希望它被真正了解。唉！可惜它不是更好地被认识。

"From the bowels of my mother hath he made mention of my name."—The law asked who should suffer for man? It was not content with the general answer, "A cautioner and surety;" but one behoved to be named. So the Lord named Christ, and said; Talk no more of that, there is none other meet for the work but Mine own eternal Son; the Son of God, and the Son of man. And upon Christ's consenting, and answering to His name, God booked Him; and writes it in His holy word, that Christ is Cautioner for His people. He was made to undergo the curse due to us, and His name was written in our bond. An honest man, especially in a high station, will not have his name called in question for a sum of money. He would rather pay the sum ere his name were heard in the Court. So, ere his name be heard for a fault that deserves infamy and death by the law, he would rather die. But our dear Redeemer was not so thin skinned; for His name was within our black bond, along with the perjured man, the adulterer, &c., and justice laid hold on Him as if He had been the transgressor and sinner. He did not become the sinner actually, as the Antinomians say, else He could not have made satisfaction for the sins of His people. It is but a foolish conceit of theirs to imagine that He was both the sin, and the sacrifice for sin. No, instead of being the sinner, "He was holy, harmless, and undefiled" (Heb. 7:26). Yet (what is matter of admiration and wonder) this Holy One did undergo the full punishment that law and justice did require! "He poured out His soul unto death; and He was numbered with the transgressors; and He bore the sins of many, and made intercession for the transgressors" (Isaiah 53:12). Lo, hear His name in God's high count-book, and the Father cries, "Jesus Christ is made sin for sinners." This is a sore ditty;* the law of God's curse and malediction lighted on Christ! O! The angels might wonder to hear Christ's name called in question. Then ye who think much to be spoken of for Christ, to be reproached and nick-named; or to have your names heard of before judges and rulers for Him; why do ye so? He took a blot on His name for you! Christ did not hang down His head, nor think shame of you! He avows you and your cause before His Father. So then, avow ye His name, Him and His truth also, before all the world. Take not a backside, hold not your peace, flee not the place, when His cause comes in competition, with your name being heard of for Him. "It is your honour." Oh! That we love ourselves so well, that we will not suffer a wrong for Him! Oh! Thy spirit will rise if thy name is but changed. And some of you will say, I thank God, none will say that of me, "But a whore's son!" and I thank God, my name is known where I dwell. And so is His name. Is thy name better known than thy Saviour, Christ's? Who has the name of King of kings? And yet His name was put in God's book along with the transgressor's. Christ took a little low style, as from a lord or an earl to a good man. He is aye called here, in our country, the Son of man. Many irreverent people, in the days of His flesh, called Him Mary's son.
从我母亲的腹中，他提到了我的名字。——法律问谁应该为人类受苦？它对一般答案“一个担保人和保证人”不满意，而是必须有一个具体的名字。所以主指定了基督，并说：不要再谈论这个问题，除了我自己永恒的儿子，上帝的儿子和人的儿子，没有其他人适合这项工作。当基督同意并回答了他的名字时，上帝记录了他，并在他的圣言中写道，基督是他子民的担保人。他被迫承受了应该由我们承受的诅咒，他的名字被写在我们的债券上。一个诚实的人，尤其是在高位上的人，不会因为一笔钱而质疑他的名字。他宁愿在他的名字被传到法庭之前支付这笔钱。所以，在他的名字因为一项应该受到法律的耻辱和死亡的过错而被提及之前，他宁愿死去。但是我们亲爱的救赎主并不是那么脆弱；因为他的名字与我们的黑色债券一起，与伪证者、通奸者等一起，正义将他视为罪人和犯人。 他实际上并没有成为罪人，正如反法定主义者所说的那样，否则他就无法为他的子民的罪做出赎罪。他们认为他既是罪，又是罪的牺牲，这只是他们愚蠢的想法。不，他并不是罪人，"他是圣洁、无恶无瑕"（希伯来书 7:26）。然而（令人惊叹和惊奇的是），这位圣洁的人承受了法律和正义所要求的全部惩罚！"他将自己的灵魂倾倒，与罪人同被数算；他担当了许多人的罪，为罪人代求"（以赛亚书 53:12）。看哪，听到他的名字在上帝的高级账簿上，父亲呼喊着："耶稣基督为罪人成为罪"。这是一首痛苦的歌曲；上帝的咒诅和诅咒之法降临在基督身上！哦！天使们可能会惊讶地听到基督的名字受到质疑。那些为基督而被人多次提及、受到责骂和绰号，或者为他们的名字在法官和统治者面前被听到而感到不满的人，你们为什么这样做？他为你们的名字蒙羞！基督没有低下头，也没有为你们感到羞耻！他在他的父面前承认你们和你们的事业。 那么，你们要公开承认祂的名字，祂和祂的真理，向全世界宣告。不要退缩，不要保持沉默，不要逃避，当祂的事业与你的名字相互竞争时。"这是你的荣耀。"哦！我们如此爱自己，以至于我们不愿为祂受委屈！哦！如果你的名字改变了，你的精神将会崛起。你们中的一些人会说，感谢上帝，没有人会这样说我，"但一个妓女的儿子！"我感谢上帝，我的名字在我居住的地方是众所周知的。祂的名字也是如此。你的名字比你的救主基督更为人所熟知吗？谁拥有万王之王的名字？然而，祂的名字与罪人的名字一同被记录在上帝的书中。基督以一种低调的方式出现，就像从一个贵族或伯爵到一个好人。在我们的国家，祂总被称为人子。在祂有血肉之躯的日子里，许多不敬虔的人称祂为马利亚的儿子。

"He hath made my mouth like a sharp sword."—Christ can shed blood with the tongue. (Rev. 1:16), "And out of His mouth went a sharp two-edged sword, that with it He should smite the nations." All whom Christ slays, as Mediator and Saviour, He slays them with His mouth; for see how sharp His sword is, (Heb. 4:12), "The Word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Woe, then, to them who have a heart of iron and flint, that slips Christ's word, and are never slain with it. Some men's consciences are made of iron; let Christ strike they will never stir. But yet Christ will beat such men's consciences all to flinders, and then they can never be mended again. But of this afterward.
他使我的口如利剑。-基督能用舌头流血。(启示录 1:16)，“他口中出来的利剑，用以击打列国。”基督作为调解者和救主，凡他杀死的人，都是用他的口杀死的；因为看他的剑多么锋利，(希伯来书 4:12)，“神的道是活泼的，是有功效的，比一切两刃的剑更快，甚至魂与灵、骨节与骨髓，都能刺入、剖开，连心中的思念和主意都能辨明。”所以，那些心如铁石，不受基督的话所动摇的人，真是可怜。有些人的良心是由铁所造；让基督打击，他们永远不会动摇。但基督会将这样的人的良心打得粉碎，再也无法修复。但这是后话了。

It is true some are moved at the word, they will thrust out a tear. But I compare their motion to a strong physic on a weak stomach; they are sick for a time, but incontinently they vomit it up again, and are as well as ever they were again. So are some men's hearts with the word; they will be physic sick, but they will soon vomit up Christ's physic again: it goes not out of the kirk-yard with them; it abides not with them till the next Lord's day.
有些人听到这个词会感动，他们会流下眼泪。但我将他们的情感比作对于虚弱的胃来说的强力药物；他们会暂时感到不适，但很快就会吐出来，恢复如初。有些人对于这个词也是如此；他们会因为这个药物而感到不适，但很快就会吐出基督的药物：它不会随着他们离开教堂；它不会陪伴他们直到下一个主日。

"He hath hid me in the shadow of His hand."—This is a speech borrowed from a man carrying his child in his arms, in a stormy day, who keeps his hand betwixt the child and the blast. Or, when he is on his knee, and is too near the fire, he holds his hand betwixt the child's face and the fire, and keeps him from burning under the shadow of his hand. The man, Christ, was made to suffer a sore blast: a black storm of the north wind of God's anger blew upon His fair face till it was like to take all the skin off it. God put His hand betwixt His face and the fire, and preserved Him in the shadow of His hand. And this is nothing else but God's protecting and defending Christ at His calling as King, Priest, and Prophet.
他将我藏在他的手影中。这是一个借用的说法，来自一个在暴风雨中抱着孩子的人，他把手放在孩子和狂风之间。或者，当他跪在地上，离火太近时，他把手放在孩子的脸和火之间，保护他免受火焰的伤害，在他的手影下。这个人，基督，被迫承受了一场猛烈的风暴：上帝愤怒的北风吹在他美丽的脸上，几乎要把所有的皮肤都吹掉。上帝把他的手放在他的脸和火之间，保护他在他的手影下。这无非是上帝在他作为国王、祭司和先知的呼召中保护和捍卫基督。

What would have ye more? In all Christ's sufferings, and troubles, God had the man, Christ, hidden under the shadow of His hand. God had a hearty handful of Christ, and that two ways. Ye know oftentimes His enemies would have been about with Him, but no man laid hands on Him, for His hour was not yet come. God gave Christ twelve hours in His day, so that He could neither stumble nor fall till His night came: for, in despite of His enemies, He stayed in the city till He got His turn done. They could not chase Christ to the fields, nor make Him flee the place. He came down to plead for the life of His Church and her laws; and made a vow that He would not go home again till He got a decreet, and wan the plea; and He got that or ere He rested. He was not chased out of the town till He had done His errand. Until He had all His silly ones brought out of hazard and danger, and brought out of hell, He wan not up to heaven again. He died not before His time: He was not like green corn, cut down ere it be half-ripe. But Christ got His fill of the ground, and was ripe at all will, ere ever the Lord's hook cut Him off out of the land of the living; and so He was aye in the shadow of the Lord's hand.
你们还想要什么？在基督的一切受苦和困扰中，上帝将这个人基督隐藏在他的手影下。上帝拥有了基督的真心，有两个方面。你们知道，他的敌人经常想要接近他，但没有人敢动他，因为他的时候还没有到。上帝给了基督一天十二个小时，所以他在夜晚来临之前既不会跌倒也不会摔倒：尽管他的敌人，他还是留在城里完成了他的任务。他们不能把基督赶到田野，也不能让他逃离这个地方。他下来为教会和她的法律辩护，并发誓说他不会回家，直到他得到一个判决，并赢得了诉讼；他在休息之前就得到了。他没有在完成使命之前被赶出城。在他把所有的可怜人从危险中解救出来，从地狱中解救出来之前，他没有回到天堂。他没有在时候未到之前就去世：他不像是半熟的青苗被割下来。 但基督充分体验了尘世的苦难，他在上帝的镰刀将他从活人之地割离之前，已经成熟并随心所欲；因此，他一直在上帝的手影下。

But under Christ's last sufferings, how He was hid under the shadow of God's hand is harder to understand: for Christ got justice and law, and no mercy. But I answer.
但是在基督最后的受难中，他如何被掩藏在上帝手的阴影下更难以理解：因为基督得到了公正和法律，却没有获得怜悯。但我回答。

1. That although Christ got no sparing mercy, yet He got helping mercy under His sufferings. Observe it, for there is need we go attentively here: the ground is somewhat slippery. The Word says, "God spared Him not." There was no collusion, or secret paction betwixt Christ and God's justice. Nay, the law would not take a composition from Christ for so much and forgive the rest, as if it had been great rigour to take all. If Christ had gotten a remission, He should have got some of the sweet Evangel. Nay, but Christ got nothing but law, the sour law; and kept all the sweet Evangel to His poor dyvour friends, to poor, silly, helpless sinners. Therefore, Christ said, I will take all the sour, and ye shall get all the sweet. Nay, under desertion, Christ could not get a blink or word of His Father. Nay, I say more, God might not, He could not, as law went then. Christ cried, Is there not a word, dear Father, not a look? And He answers, No, not a look for a world. But Christ got God's helping mercy: the sweet shadow of His almighty hand covered Him. For God sent His angel to comfort Him, but would not come Himself. God gave Him armour against all the strokes; for He had assurance that the God-head and the manhood should never sunder. That was Christ's great Charter that He leaned mickle to in time of trouble.
尽管基督没有得到怜悯，但在受苦时他得到了帮助的怜悯。请注意，我们需要仔细观察这一点：地面有些滑。圣经说：“神并没有爱惜自己的儿子。”基督与神的公正之间没有勾结或秘密协议。不，律法不会从基督那里接受部分赎金并原谅其余的罪孽，好像把所有的都拿走是很严厉的。如果基督得到了赦免，他应该得到一些甜蜜的福音。不，基督得到的只有律法，苦涩的律法；而他把所有甜蜜的福音留给了他那些可怜的罪人朋友，给那些可怜、愚蠢、无助的罪人。因此，基督说，我将承受所有的苦涩，而你们将得到所有的甜蜜。不，当基督被遗弃时，他无法得到父神的一瞥或一句话。不，我更要说，神不可以，他不能，因为当时是按照律法行事。基督哭喊着说，亲爱的父啊，难道没有一句话，没有一个眼神吗？他回答说，不，为了整个世界，没有一个眼神。但基督得到了神的帮助怜悯：他全能的手的甜蜜阴影遮盖着他。因为神派遣他的天使来安慰他，但自己不来。 上帝给了他抵御一切打击的盔甲；因为他确信神性和人性永远不会分离。这是基督在困境中倚重的伟大特权。

2. He got aye help sent Him from the God-head, at every stroke, inspiring Him with faith, strength, and patience of soul, Isaiah 50:7, "Therefore have I set my face as a flint, and I know that I shall not be ashamed." Christ's soul, because of the personal union, was all as flint. God smote, but the arrows never pierced Him: they only made wounds and rents; but the soul never flew in pieces, nor was turned to nothing. But then, How was the matter? I say, Justice kept Christ from a kiss of the God-head. For there were two things here; a. The windows of the God-head were closed, that neither the light nor the heat thereof, shined in upon the powers of Christ's soul. b. All the powers of His human soul were bound up. 1. The natural power of joy was bound up like a great water dammed in, that none could get a blyth*look of Christ! for He said, "My soul is exceeding sorrowful, even unto death." 2. The natural power of seeing God in the union was restrained. God hiding Himself, a black cloud of horrible fears was over Christ's judgment, that He should then believe, but not see nor contemplate the God-head, as before. 3. That power of enjoying, in all the whole humanity, and sweet actual complacency, and resting upon a felt Lord, who was absent, was restrained. And yet (which is a wonder of wonders) with horrible fear, He had faith, and extreme love, with sadness; in calling God His Father, with strong cries and tears, admirable patience and hope, which made Him long for an open window, to see day light. Indeed, though it was not possible that Christ should miscarry; yet to our appearance, our salvation was in a venture. If Christ had here gotten a wrong cast,* and gone a wrong step; then adieu to our salvation. But God be thanked, it was not a loose matter, nor loose hung. God had, all this time, Christ and our heaven in the hollow of His hand. See then, whenever God sends Christ, or any of His servants, an errand, He has them aye hard and fast in the hollow of His hand. God's faithful ministers and professors, serving in a lawful calling, are all here. If He send you to bear witness, and suffer for Him, He will bear your charges. If He yoke† you against any foe, He will defend you: but if ye go to the whore, and get an uncouth‡ sickness; or go to the world, and seek your happiness there; then you are not under the shadow of God's hand: He will not bear your charges. If ye but yoke against any sin, He will defend you; but if ye sin against Him, ye are exposed to all the arrows in His quiver. Why? The devil has employed you, and not God. Were you in God's service, your Master would stand for you. Then go on in His service, and draw upon Him for all your expenses. Christ, at the time when He stood at the great bar, held by the grand Charter in His hand, and answered.
他得到了来自神的援助，每一次打击都激发了他的信仰、力量和耐心，以赛亚书 50:7 说：“主耶和华必帮助我，所以我不抱愧。”基督的灵魂，因为有个人的联合，就像燧石一样坚定。上帝击打，但箭矢从未刺穿他：它们只是造成了伤口和裂痕；但灵魂从未四分五裂，也没有变成虚无。但是，事情是怎样的呢？我说，正义使基督无法亲吻神的本质。因为这里有两件事：a. 神的本质的窗户关闭了，既没有光明也没有热量照射到基督灵魂的力量上。b. 他的人性灵魂的所有力量都被束缚起来。1. 喜乐的自然力量被束缚起来，就像一座大坝阻塞了水流，没有人能看到基督的欢乐！因为他说：“我心里甚是忧伤，几乎要死。”2. 看到神在联合中的自然力量被限制。上帝隐藏自己，一片黑云可怕的恐惧笼罩着基督的判断，他当时应该相信，但不能像以前那样看到或思考神的本质。3. 在整个人类中享受的力量，甜蜜的满足感，依靠一个不在场的主，被约束住了。然而（这是一个奇迹中的奇迹），他有着可怕的恐惧，有着信仰和极度的爱，伴随着悲伤；他呼唤上帝作为他的父亲，用强烈的呼喊和眼泪，令人赞叹的耐心和希望，这使他渴望一个敞开的窗户，看到白昼。事实上，虽然基督不可能失败；然而在我们看来，我们的救赎是冒险的。如果基督在这里走错了一步；那么我们的救赎就告别了。但感谢上帝，这不是一件松散的事情，也不是悬而未决的。上帝一直把基督和我们的天堂握在手心里。所以，每当上帝派遣基督或他的仆人去办事时，他们总是牢牢地握在他的手心里。上帝忠诚的仆人和信徒，在合法的职业中服务，都在这里。如果他派你去为他作证，并为他受苦，他会承担你的费用。 如果他与你对抗任何敌人，他会保护你；但如果你去找妓女，并得到一种奇怪的疾病；或者去世俗世界，寻找你的幸福；那么你就不在上帝的庇护下：他不会承担你的费用。如果你只是对抗任何罪恶，他会保护你；但如果你得罪了他，你就会暴露在他箭袋中的所有箭矢之下。为什么？因为魔鬼雇佣了你，而不是上帝。如果你在上帝的服务中，你的主人会为你辩护。所以继续在他的服务中，并向他索取你所有的费用。基督在站在伟大的法庭上时，手握着伟大的宪章，回答道。

Now, what can Christ not abide, and what can He not do? What can bits of clay creatures, rulers and princes, do against Him? Even He endured such a battle! We lose heart and courage, when we fear matters go so hard against God's service, and His truth. Indeed, our unbelief will be saying, Christ suffered not such a thing as God's wrath. Know ye what ye say? Some will say, We doubt not but Christ can break all His enemies in pieces, like as many potsherds: but O, say they, we fear we have no strength; we wot not if He will give us part of His strength.
现在，基督不能忍受什么，他不能做什么？一些泥土造物、统治者和王子能对他做什么？他甚至忍受了这样一场战斗！当我们担心事情对上帝的事工和真理走得如此艰难时，我们失去了信心和勇气。确实，我们的不信心会说，基督没有经历过上帝的愤怒。你们知道你们在说什么吗？有些人会说，我们不怀疑基督能够像打碎陶瓷碎片一样击败他的敌人：但是哦，他们说，我们担心我们没有力量；我们不知道他是否会给我们一部分他的力量。

I Answer. Christ's strength is not to lie beside Him, as the wretch's gold:* it is to give out for His kirk. But I must say one thing; every professor should try whether he be in Christ or not. If you be not in Christ, this world will blow you clean, clean away from Him. Nay, in any trouble, it is not possible you can stand still. For this cause our Lord has sent a trial, that those who have nothing to do with Christ may be blown away. If ye would suffer for Christ, slay your affections, and mortify your lusts. They shall not be honoured with suffering who have not given sin its death's wounds. If ye would suffer for Christ, and die for Him, ye must be a member: for a tree-†leg suffers not when the head bleedeth. If your heart be prepared, and if you be resolved to see Christ get a bloody head in His members, or in His cause, see that ye suffer with Him.
我回答。基督的力量不是躺在他身边，像可怜人的金子一样：而是为他的教会奉献。但我必须说一件事；每个教授都应该试试自己是否在基督里。如果你不在基督里，这个世界会把你从他身边吹走。不，任何困难中，你都不可能站得住。因此，我们的主派遣试炼，使那些与基督无关的人被吹走。如果你愿意为基督受苦，就要杀死你的情感，抑制你的欲望。那些没有给罪致命一击的人，不会因受苦而受尊荣。如果你愿意为基督受苦，为他而死，你必须是他的一员：因为当头流血时，腿不会受苦。如果你的心已经准备好，如果你决心看到基督的肢体或他的事业受伤，确保你与他一同受苦。

"He hath made me a sharp arrow;" an arrow with a sharp point. The sword slays near at hand, and the arrow kills afar off. They are within Christ's bounds who are slain with the sword; but the arrow flies over the devil's camp, and kills many on the other side of it. Therefore, it slays those who are over in Satan's wilderness, and the wild beasts that are in the woods. It kills lions, leopards, asses, and tigers, that is, men of a wild and savage nature, and makes them obedient to the gospel of our Lord Jesus Christ. This arrow flies over to the wild people of America, and those who are without Christ in the world, worshipping the host of heaven. I think Christ is a keen hunter; He lays about Him with His sword, and slays those who are within His reach. Those who are half in half out, He pulls them in, and takes them in His arms. Those who are afar off, over in America, He bends His bow, and sends a flight or two of arrows amongst them, and the wounded come mourning in, and say, Lord, what wilt Thou have me to do? But know this, that some in this world, at whose conscience Christ shoots His arrows, they lie behind a dyke, and the arrow flies by them. (Matt. 22:5, 6, Luke 14:18, 19, 20), "When the chief priests and Pharisees had heard the parable, they perceived that He spake of them: and they sought to lay hands on Him." They who brought the woman taken in adultery (John 8:9), when they heard Christ say, "He that is without sin among you, let him cast the first stone at her: being convicted by their own conscience, went out one by one, beginning at the eldest even unto the last." The Lord shot an arrow at their consciences, but they crouched and hid themselves behind a wall. See we not that the seventh command shoots an arrow at the fleshly man? he crouches by it and runs to the harlot. The eighth command shoots an arrow at the covetous man, and cries, Wo upon the oppressor and deceiver; and yet he skips away by, crouches and goes after his covetousness. Nay, some wild beasts go away, and the arrow sticking in them, and the blood coming out; but they shake and fling out the arrow, the blood drys, the wound closes up, and mends again. The conscience of many that God's arrow makes a hole in, and causes them bleed, fling out the arrow, and the wound mends. The devil can lay a plaister upon a wounded conscience, and heal it again. See Acts 7. Some heard Stephen preach, and they saw his face shine like an angel of God; and were not able to resist the spirit wherewith he spake. He calling them stiff-necked, and uncircumcised in heart, and casting up to them their idolatry, they pulled out Christ's arrow, and fell to their idolatry again, and stoned Stephen to death. I love it not when men can crouch, and run away from the word, and find excuses, and wrestle a fall with Christ, and His word. Well, beware of this; if ye wrestle with Him and fight against His word, take heed ye break not your arm, and that your shoulder blade be not out of lith.* But this is not Christ the Mediator's arrow, this is His deaf arrow. Our Lord Jesus has another arrow with a thistle point, that He shoots at the heart of His elect, the Lord crying with its coming, "Saul, Saul, why persecutest thou Me?" He shot him off his horse, and laid him on the ground, that like a wounded man, he cried, trembling and astonished, "Lord, what wilt Thou have me to do?" (Acts 9:6). Come near to Christ in the word and Sacraments. Christ has now here, under the elements of bread and wine, a bended bow in His hand; with which, and by the foolishness of preaching (as it is called by men) He is lying, as it were, behind a dyke, and stealing a shot at you. Lord, send Him His prey! The Lord send you in the gospel the thing you shall never shake off again. For know ye when Christ speaks to the Elect there, there is a sharp steel-pointed arrow in the end of His tongue, that will pierce sinners to death, and lay them low. (Isaiah 50:4), "The Lord hath given Me the tongue of the learned, that I should know how to speak a word in season to him that is weary." For our Lord has good skill to aim a shot of His arrow, and drive it even to the feather: right to the head in the conscience of His own. See when He comes by Matthew, and says, Follow Me; immediately he falls over like a dead man: he leaves his custom and his count-books, and follows Christ. Christ comes by Zaccheus, sitting on a sycamore tree and bids him come down: He bends His bow, and shoots an arrow at him, and cries, "Come down, Zaccheus, for to-day I must abide at thy house;" and he came down good speed; and from his heart he could never pull out the arrow to this day. Coming by Jacob's well at Samaria, Christ bended His bow and shot the woman of Samaria: she left her water-pot, and came in to the city and said, "Come, see a man that told me all things that ever I did. Is not this the Christ?" (Acts 2.) With an arrow from Peter's mouth, Christ shot three thousand at one shot: He shot them all with one broad arrow through the heart: they were pricked in their hearts. I think Christ, ever since Adam sinned in Paradise, has been hunting, and until the end of the world, will still be hunting and shooting wild beasts. O! but He will come to His Father at night with a rich prey: many slain men—many shot with His arrow. It is true, we think Christ's arrow is sharp, and that the word of God pains us, for we have no will* to a bloody head. But we must bear and suffer the word of exhortation. Christ will not slay us, but will bind up the wounds again: His wounds are sweet.
他使我成为一支锋利的箭；一支尖锐的箭。剑近在手边杀人，箭远处杀人。那些被剑杀死的人在基督的领域内；但箭飞过魔鬼的营地，在另一边杀死许多人。因此，它杀死那些在撒旦的荒野中的人，以及森林中的野兽。它杀死狮子、豹子、驴子和老虎，也就是野性和凶猛的人，并使他们顺从我们主耶稣基督的福音。这支箭飞到美洲的野蛮人民那里，以及那些在世界上没有基督的人，崇拜天上的众星。我认为基督是一个敏锐的猎人；他挥舞着他的剑，杀死那些在他能够触及的人。那些半进半出的人，他把他们拉进来，抱在怀里。那些远在美洲的人，他拉紧弓弦，向他们射出一两支箭，受伤的人悲痛地进来，说：“主啊，你要我做什么？”但要知道，在这个世界上，有些人在基督向他们射箭的时候，他们躲在堤坝后面，箭飞过他们的身边。（马太福音） 22:5, 6, 路加福音 14:18, 19, 20），"祭司长和法利赛人听见这些比喻，就知道耶稣是指着他们说的，他们就想要捉拿他。"那些带来被捉奸的妇人的人（约翰福音 8:9），当他们听到基督说："你们中间谁是没有罪的，谁就可以先拿石头打她"时，被自己的良心所定罪，一个接一个地离去，从年长的到年幼的。主向他们的良心射出了一支箭，但他们蹲下并躲在墙后。难道我们不看到第七诫射中了肉体的人吗？他蹲在那里，然后去找妓女。第八诫射中了贪婪的人，呼喊着，对压迫者和欺骗者说：祸哉！然而他却溜走了，蹲下并追随着他的贪婪。不，有些野兽走开了，箭还在他们身上，血流了出来；但他们摇摆着把箭甩掉，血干了，伤口合上，又痊愈了。许多人的良心被上帝的箭射穿，使他们流血，他们把箭甩掉，伤口痊愈。魔鬼能给受伤的良心贴上一块膏药，使其再次痊愈。 请参阅使徒行传第七章。有些人听见司提反传道，看到他的脸像神的天使一样发光，无法抵挡他说话的灵感。他称他们为顽固的人，心里未受割礼，并指责他们的偶像崇拜，他们拔出了基督的箭，又回到了偶像崇拜，并用石头砸死了司提反。我不喜欢人们能够屈服，逃避真道，找借口，与基督和祂的话争斗。要小心，如果你与祂争斗，反对祂的话，要注意不要折断你的手臂，不要让你的肩胛骨脱臼。但这不是基督调解者的箭，这是祂的聋箭。我们的主耶稣还有一支带有蓟刺的箭，祂射向祂所拣选的人的心，主随着箭的到来呼喊：“扫罗，扫罗，你为什么逼迫我？”祂把扫罗从马上射下来，使他倒在地上，像受伤的人一样颤抖和惊讶地喊道：“主啊，你要我做什么？”（使徒行传 9:6）。亲近基督，接近祂的话语和圣礼。 基督现在就在这里，在面包和酒的元素下，手里拿着弯弓；然后通过愚蠢的传道（如人所称），就像躲在堤岸后面偷袭你。主啊，送他的猎物来！主在福音中给你的东西将永远不会摇动。因为当基督对选民说话时，在他的舌尖末端有一支锋利的钢箭，会刺透罪人至死，击倒他们。（以赛亚书 50:4）“主耶和华赐给我受教者的舌头，使我懂得怎样用言语扶助疲乏的人。”因为我们的主有良好的技能来射出他的箭，甚至能击中羽毛，准确地射入他自己的良心。当他经过马太那时，他说，跟随我；立刻就像个死人一样倒下。他离开了他的习惯和账本，跟随基督。 基督经过撒该时，他坐在一棵桑树上，命令他下来：他拉弓，向他射了一箭，并喊道：“撒该，快下来，因为今天我必须住在你家里。”他迅速下来，从那天起，他就再也无法拔出那支箭。基督经过撒玛利亚的雅各井时，他拉弓射中了撒玛利亚的妇人：她放下水罐，进城说：“来看看一个告诉我我所做的一切事情的人。这不是基督吗？”（使徒行传 2 章）基督用彼得的口射出一支箭，一次射中了三千人：他们都被一支宽箭射中了心脏：他们被刺伤了心。我认为自从亚当在伊甸园犯罪以来，基督一直在狩猎，直到世界末日，他仍然会继续狩猎和射杀野兽。哦！但他会带着丰富的战利品回到他父亲那里：许多被杀的人-许多被他的箭射中的人。诚然，我们认为基督的箭是锋利的，上帝的话语使我们痛苦，因为我们没有意愿去接受血腥的头颅。但我们必须忍受和承受劝勉的话语。 基督不会杀死我们，而是会再次包扎伤口：他的伤口是甜美的。

Now, we know that when an arrow is loosed off, and flies through the air, if a man sees it not coming upon him, and if it be shot with pith, he cannot hinder it to go through his flesh, or enter into the bone. So no man can resist one of Christ's arrows. The enemies of God's grace say, that free will is so good and hard, that it will break the point of an arrow, and drive it back. I'll warrant you that free will is as hard as flint; but if the devil had put on a double corslet of proof upon the soul, Christ's arrow will go through it. Why? Because (Eph. 1:19, Col. 2:12), by as great power does Christ work faith in us, as was that omnipotent power which raised Jesus Christ from the dead; and it was by the strong hand of the Almighty that Christ of necessity behoved to be raised. And therefore they are liars who say, In conversion, grace and free will start and begin to run both together, like two horses at the starting place. They lie, for God's grace has the first start. It breaks off first, and powerfully and sweetly draws our free will, so that we run: but Christ prays, calls, and gives us strength, and speed of foot. It is not here, as in a ship equally belonging to two merchants, the one half his, and the other his; as if Christ did the one half, by shooting the arrows; and we the other half, by opening the windows of our hearts, to let the arrows come in. Nay, all is Christ's work; His arrow drives up the window. There is no danger that Christ's arrow turn aside and kill nothing: He is a complete marksman, and will not miss. Nay, He waits not on till our free will be in her good blood, and well disposed; He makes us well disposed, and draws, and runs, then we run.
现在，我们知道当一支箭被射出，穿过空气飞行时，如果一个人没有看到它朝他飞来，而且箭头尖锐，他无法阻止它穿过他的肉体，或者进入骨头。所以没有人能够抵挡基督的箭矢。神的恩典的敌人说，自由意志是如此善良和坚固，以至于它会折断箭头，并将其击退。我保证你，自由意志像燧石一样坚硬；但是如果魔鬼在灵魂上穿上了双层的护甲，基督的箭矢也会穿透它。为什么呢？因为（以弗所书 1:19，歌罗西书 2:12），基督在我们身上运行的信心的力量与那使耶稣基督从死里复活的全能力一样大；而基督必须被复活，是因为全能者的大能。因此，那些说，在转变中，恩典和自由意志同时开始奔跑，就像起跑线上的两匹马一样的人是说谎的。他们说谎，因为神的恩典先开始。它首先断开，并有力而甜蜜地吸引我们的自由意志，使我们奔跑：但是基督祈祷，呼召，并给予我们力量和快速的脚步。 这里不是指一艘同样属于两个商人的船，一半属于一个商人，另一半属于另一个商人；好像基督用箭射出一半，我们通过打开心灵之窗让箭进来的另一半。不，一切都是基督的工作；祂的箭推开窗户。基督的箭不会偏离目标而无所杀伤，祂是完美的射手，不会错过。祂不等待我们的自由意志变得积极和善良；祂使我们变得善良，吸引我们，然后我们奔跑。

It is true, our will is like the stomached child, who has taken offence, and will not go near his father. But here Christ winds in His arrow near the heart, and makes the child love the father, and come creeping in to him; as Matthew and Zaccheus did. Fy then! If Christ be such a tried Saviour, lay mickle on Him: it is a pity that such a strong Saviour should not be burdened. Who is here who have not their own burdens? One groaning under covetousness; another under pride, sweating with the devil's packmantle:* a backful of lusts, running at the devil's horse foot. Fy then! Ease yourselves, and lay the burden upon Christ; and yourselves also. Now, I say, debts, losses, horses, sums of money, lands, &c., lay them all upon Christ.
是的，我们的意愿就像一个被冒犯了的孩子，不愿接近父亲。但是基督在这里将箭靠近心脏，让孩子爱上父亲，并爬到他身边来；就像马太和撒该一样。那么，如果基督是一个经过考验的救主，就把重担放在他身上吧：这样一个强大的救主不应该被忽视。这里有谁没有自己的负担呢？一个人因贪婪而呻吟；另一个人因骄傲而汗流浃背，背着魔鬼的包袱；满身的欲望，追随魔鬼的脚步。那么，解脱自己，把重担放在基督身上；也放在自己身上。现在，我说，债务、损失、马匹、金钱、土地等等，都把它们都交给基督。

I trow men pity Christ; they fear He lose. No, fear not; I'll warrant Him: He will bear both you and your burdens. Then let us all burden Christ; lay enough upon Him; come and hang upon Him. O! if all who are in this house would come just now, as fast as they could win forward, and hang all about Him, like a hive of bees. Rest upon Him, about His neck, and upon His arm, as birds upon a branch. O, fly as doves to His windows, and build your nests in Him (Isaiah 60:8).
我相信人们会怜悯基督；他们害怕他会失去。不，不要害怕；我保证他：他会承担你和你的负担。那么让我们都把负担放在基督身上；给他足够的重担；来吧，依靠他。哦！如果这个房子里的所有人都能立刻过来，尽可能快地靠近他，像一群蜜蜂一样围绕着他。依靠他的脖子，依靠他的手臂，就像鸟儿停在树枝上一样。哦，像鸽子一样飞到他的窗户前，筑巢在他里面（以赛亚书 60:8）。

"And said unto Me, Thou art My Servant."—Christ was not indeed hired by any, but by His Father. His Father sent Him and He wan the hire, saved the Kirk, and was very faithful; but the world gave Him the devil for His thanks. God behoved to have service, and a hard piece of service out of the Man, Christ; even such a service as made Him sweat the best blood of His body. It was dear service to Christ but (so to speak) considering the way that God had laid down to bring man to heaven and satisfy justice, it was not possible that He could get the work done without a servant. The work would have lain, and our redemption ceased for ever. Man nor angel, neither would nor could look upon the bargain. Then Christ, God-man, behoved to be hired, and He sought no wages of His Father, but a Kirk, a seed, and the place in glory, for Himself and His which He had with the Father from eternity. (John 17:5.) From you He seeks no hire, but faith and obedience; and it in a manner, breaks Christ's heart, to consider what service He undertook for you, and how coldrife and indifferent ye are in His service! He ran till He swat for you; but alas! you have neither heart nor hand in His service. He is, by His infinite benevolence, forcing good-will, kindness, love, and friendship out of us! but alas! He comes ill speed. Men will not want their pleasures, nor deny themselves for Him. Christ may say, Why, and what ails you at Me? I veiled My glory, and made Myself of no reputation, yea a curse for you! And is this your kindness to your Friend?
对我说：“你是我的仆人。”-基督确实没有被任何人雇佣，而是被他的父亲雇佣。他的父亲派遣他，他得到了报酬，拯救了教会，并非常忠诚；但世界却以恶魔作为他的感谢。上帝必须要有服务，并且要从基督这个人身上得到艰难的服务；这样的服务使他流出了自己身体中最好的血。对基督来说，这是昂贵的服务，但（可以这么说）考虑到上帝为将人带到天堂并满足公正所制定的方式，如果没有一个仆人，他是无法完成这项工作的。工作将会搁置，我们的救赎将永远停止。人类和天使都不愿意也无法看到这个交易。然后，基督，上帝-人，必须被雇佣，他没有向他的父亲寻求报酬，而是为了他自己和他从永恒时代与父亲一起拥有的教会、后裔和荣耀的地位。（约翰福音 17:5）他不向你们寻求报酬，只要求信仰和顺从；而且，考虑到他为你们承担的服务以及你们在他的服务中是多么冷漠和不关心，这几乎让基督的心碎了！他为你们奔跑直到流汗，但唉！你们对他的服务既没有心也没有手。 他凭借无尽的仁慈，强迫我们产生善意、友善、爱和友谊！但唉！他的进展不顺利。人们不愿放弃自己的享乐，也不愿为他牺牲。基督可能会说，为什么？你们对我有何不满？我隐藏了我的荣耀，甚至为你们成为了诅咒！这就是你们对朋友的友善吗？

Truly men misken Christ, in His sufferings. He came so far below His place, was so ill handled, that they all said, This is not the Messiah. Let me see who will come beneath their place, or quit an inch of their will, for Him; or cast away their lusts, deny this world's glory, and take up their cross and follow Him? He left heaven for you; but ye will not quit the earth for Him, and yet there is no comparison betwixt the two.
真正的人们误解了基督的苦难。他降临到如此低下的地方，受到如此虐待，以至于他们都说，这不是弥赛亚。让我看看谁会放下他们的地位，或者放弃一寸他们的意愿，为了他而这样做；或者抛弃他们的欲望，否认这个世界的荣耀，拿起十字架跟随他？他为了你们离开了天堂；但你们却不愿意为了他放弃地球，然而这两者之间是无法比较的。

"Thou art My servant, O Israel, in whom I will be glorified."—That is, it is the nation of the Jews, to whom I will first shew My glory: "Go first to the lost sheep of the House of Israel." For ye ken, when a kinsman is to sell anything, reason is he give his friend the first offer before ever he offer the bargain to any other. So Christ came into the world to sell Himself to man. But the Jews were His brethren by birth: He took on Him the Jew's flesh and blood, for He was a born Jew. So Christ said to the Jews, Ye are My friends, ye shall get the first offer of Me. I will not begin with the Gentiles, till ye say nay. Christ was even like a great market town, the ports* were closed upon us poor Gentiles; and upon all Britain, while the Jews got the morning of the market. But they made few or no bargains in the morning: there was no sale for Christ among the Jews. Then, on the afternoon, Christ bade open the ports, and let the poor Gentiles come in. He said to His servants, Go your way, bid the isles come; bid Scotland and England, and the land of Sinim, and the utmost ends of the earth come. Wherefore? The Jews will not have Me: I will bargain with the Gentiles. There was a fair, and rich table covered for the Jews, God's fair high board, and He called them to the first mess: but they, like daft bairns, ran to the play, and had more mind of their play than of their meat. They did let their meat turn cold, and ran after salvation in Moses' law, and would not take the new feast of slain Christ; but loathed at their meat, and spilt Christ's blood. He held the cup of His blood to them, but they did cast it all back in His face again. God said, their by-board* might serve the Gentiles: but when the Lord saw that Israel would have none of Him, He shut out the misleared† bairns; and turned them to the broad fields to shift for themselves; their Father scourged them to the door, and said, Bring in the poor hungry Gentiles. Call in the hungry isles-men, bring in the poor, the lame, the cripples, and blind beggars. Now, Scotland and England, Take your meat, and eat, and grow. God be thanked we got the cold meat: the Lord did fetch us to the first mess.
"你是我的仆人，以色列啊，我要因你而得荣耀。"——也就是说，犹太人是我首先要显示荣耀的民族："先去找以色列家失丧的羊。"因为你们知道，当一个亲戚要卖东西时，他通常会先给他的朋友一个优先购买的机会，然后再向其他人提供交易。所以基督来到世上是要将自己卖给人类。但犹太人是他的同胞，他承担了犹太人的血肉，因为他是一个天生的犹太人。所以基督对犹太人说，你们是我的朋友，你们将得到我最先的优惠。在你们说不要之前，我不会开始与外邦人交易。基督就像一个大集市，对于我们这些可怜的外邦人，港口是关闭的；而对于所有的不列颠人，犹太人得到了市场的早晨。但他们在早晨几乎没有或者根本没有交易：在犹太人中间，基督没有销售。然后，在下午，基督命令打开港口，让可怜的外邦人进来。他对他的仆人们说，你们去吧，叫众岛屿前来；叫苏格兰和英格兰，叫西尼姆之地，叫地极的人们前来。为什么呢？犹太人不愿意接受我：我要与外邦人交易。 有一个集市，为犹太人准备了丰盛的餐桌，上面摆满了上帝公正的盛宴，祂召唤他们来享用第一道菜：但他们像疯狂的孩子一样，跑去玩耍，对玩耍比对食物更感兴趣。他们让食物变冷，追求摩西的律法中的救赎，不愿接受基督的新盛宴；反而厌恶食物，泼洒基督的血。祂向他们递上血的杯子，但他们把它全部扔回祂的脸上。上帝说，他们的副餐可以供应外邦人：但当主看到以色列不愿接纳祂时，祂把这些可怜的孩子排除在外；把他们送到广阔的田野中自谋生计；他们的父亲把他们鞭打到门外，并说，让那些饥饿的外邦人进来。召唤那些饥饿的岛民，带进来那些贫穷、跛脚、瘸腿和盲目的乞丐。现在，苏格兰和英格兰，吃你们的食物，成长起来。感谢上帝，我们得到了冷食：主带领我们来享用第一道菜。

Now be not high-minded, but fear. Learn a lesson of the Jews, and be not spoilt bairns. Eat your meat and grow thereby; take this afternoon's market of Christ. But alas! The fair is like to skail‡ Alas! it is now growing like old sour drink in Scotland: and we are beginning to play with our meat. We are now beginning to clip Christ's ordinances, and to add to, and part from His Testament. Indeed, I think Scotland is making a quarrel with Christ: they say, Our religion is naked, and clipped like, wanting the busking;§ it must have ceremonies to busk it with. The gospel was sweet to us at the beginning; but now men have no list|| to the word; our zeal is away and dead, we have fallen from our first love. Jezebel, the false prophetess, and false apostles, are come in among us. It is a marvel, and may be a marvel, if there be not bloody heads for this labour. I fear we will be sent to the hills, as well as the Jews were: mourn for the abominations of the land. If ever ye awake till the last trumpet, awake now, and look about you; and see where Christ was hidden; even in the hollow of God's hand. Flee to Him and He shall hide you, the members, there also.
现在不要傲慢，要敬畏。向犹太人学习，不要变得被宠坏的孩子。吃你的肉，从中成长；接受基督的市场。但唉！集市似乎要散了。唉！它现在像苏格兰的酸饮料一样变得苦涩：我们开始玩弄我们的食物。我们现在开始剪裁基督的仪式，并增加和改变他的约定。事实上，我认为苏格兰正在与基督争吵：他们说，我们的宗教是赤裸裸的，像是被剪裁了，缺少装饰；它必须有仪式来装饰。福音在我们开始时对我们来说是甜蜜的；但现在人们对这个话语没有兴趣；我们的热情已经消失，我们已经背离了我们最初的爱。假先知耶洗别和假使徒已经进入我们中间。这是一个奇迹，也许会有血腥的头颅为这个劳动而付出代价。我担心我们将被送上山，就像犹太人一样：为这个国家的可憎之事而哀悼。如果你们醒来直到最后的号角，现在就醒来，四处看看；看看基督藏在哪里；就在上帝的手掌中。逃到他那里，他也会把你们，作为他的肢体，藏在那里。

"Then I said, I have laboured in vain."—See Christ is brought in here complaining of the Jews to His Father. Take heed He make not His moan of Scotland and England (for Britain is one of the chief isles). Is He not saying even to you who are here, Will ye play Me the same measure that the Jews played Me? O play it not! Many a dirty armful I had of them; long did I bear them in My arms, and yet they gave Me small thanks. So Christ is here, as it were, sorry that He had lost His travel, and spent the strength of His body, in seeking the Jews, and saying, "Woe unto thee, Chorazin! woe unto thee, Bethsaida!" (Matt. 11) "Jerusalem, Jerusalem" (Matt. 23:37). "And He came to His own, and His own received Him not." And this complaint He bears to His Father; He is even, as it were, saying, Take up the welcome the house of Israel gave Me: they pierced My hands and My feet. And here is a help and encouragement to all God's faithful ministers, after their taking pains, and having spent their strength in vain, and seeing little fruit of their labours. Lo, here Christ in Isaiah's days making the same complaint.
然后我说，我白白劳累了。——看哪，基督在这里向父亲抱怨犹太人。要小心，他不要对苏格兰和英格兰（因为不列颠是主要的岛屿之一）发牢骚。他不是在对你们这些在场的人说，你们会像犹太人对待我一样对待我吗？哦，不要这样做！我从他们那里得到了许多肮脏的东西；我长时间抱着他们，但他们对我几乎没有表示感谢。所以基督在这里，可以说是为自己失去了旅行的遗憾，并消耗了自己的力量，寻找犹太人，并说：“哀哉，哥拉津！哀哉，伯赛大！”（马太福音 11 章）“耶路撒冷，耶路撒冷”（马太福音 23:37）。 “他来到自己的地方，自己的人却不接纳他。”他将这个抱怨带给他的父亲；他甚至可以说是在说，接受以色列家庭给予我的欢迎：他们刺透了我的手和脚。这对所有忠诚的神仆来说是一种帮助和鼓励，他们辛勤努力，白白消耗了自己的力量，却看到了很少的劳动成果。看哪，在以赛亚的时代，基督也发出了同样的抱怨。

There is an ordinary word of the Papists, "If your doctrine be the truth, where is the power of it?" How comes it that there are so few gained to Christ by the power of it? Answer. Surely the Jews might have said the same of Christ? If Ye be the Messiah, where are all who follow You? We see only twelve men and seventy disciples, and some few women: but what are they to all Israel and Judah, who are not brought in? Christ says it is very true, few follow Me, I have spent My strength in vain, and for nothing. What then? "My reward is with the Lord." Jesus Christ is not the worse, that few follow Him, that few will take Him. Although only two in a kingdom take Christ, Christ is not to be casten away. Neither will Christ rue because the Jews will not take Him, or because few follow Him. But when Christ comes with His sword and bow to a land, if we, like as many wild beasts, run into the woods, and our consciences flee into dens and caves of the earth; one to his pride, another to his den of covetousness, a third to the wilderness of vanity as we do, and refuse to abide the shot of Christ's bow, yet He will do the office of a Mediator and Saviour, and say of us to His Father, as He said of the Jews, I have spent My strength in vain: and will give in a heavy complaint of us to His Father. And God will read and hear Christ's bill, and give Him justice. It will be a hard matter, if our Saviour turn our pursuer; if our Advocate, who should plead for us, turn a complainer, plead against us, and say, Father, I came to them, and knocked till My head was bedewed with rain, and they would not let Me in.
天主教徒有一个普通的词语：“如果你们的教义是真理，那么它的力量在哪里？”为什么那么少的人因为它的力量而归向基督？回答是：当然，犹太人也可以对基督说同样的话吧？如果你是弥赛亚，那么跟随你的人在哪里？我们只看到十二个门徒和七十个门徒，还有一些妇女：但他们对整个以色列和犹大来说算得了什么？他们没有被带进来。基督说这是非常真实的，很少有人跟随我，我白白地耗费了我的力量。那又怎样呢？“我的赏赐在主那里。”耶稣基督并不因为很少有人跟随他，很少有人接受他而变得更糟。即使在一个国家只有两个人接受基督，基督也不会被抛弃。基督也不会因为犹太人不接受他，或者因为很少有人跟随他而后悔。 但当基督带着他的剑和弓来到一个地方时，如果我们像野兽一样逃进树林，我们的良心躲进地洞和山洞里；一个人躲进自己的骄傲里，另一个人躲进贪婪的巢穴，第三个人躲进虚荣的荒野，就像我们现在这样，拒绝接受基督的箭矢，然而他仍然会履行调解者和救主的职责，并对我们对他的父亲说，就像他对犹太人说的那样，我白白浪费了我的力量，并且会向他的父亲抱怨我们。上帝会阅读并听取基督的诉状，并给予他公正。如果我们的救主变成我们的追捕者，那将是一件困难的事情；如果我们的辩护人，本应为我们辩护的人，变成了抱怨者，反对我们，并对他的父亲说，父亲，我去找他们，敲门直到我的头被雨水打湿，他们却不让我进来。

See then; if Christ preach, and say, I got the wind for My pains, none were converted, it is not the power and holiness of the preacher that convert men. Nay, men think it is the want of ministers that undoes us. If I had (say they) heard Christ from the pulpit, as Mary and Peter did, I would then soon have been converted. Nay, Judas heard Christ, but what the better was he? I grant if a minister be not called, and graced with God's Spirit to preach, he who made him a preacher might as well have made a swine-herd of him. But when God's chosen servants cast out the net, they take not aye in fish. Christ went through the seas, and shot His lines seeking fishes, and sometimes caught nothing. Peter (Acts 2) shot his line, and catched three thousand. What is the want of success, but God's saying, It is not the preacher, but the Spirit of God that does it? Then call no man Rabbi: we take God to witness, that we would have you off our hand. We say not, Christ is only with us. Read the King's letter, carry it who will, if they have God's calling. And yet I tell you it is possible when Christ preaches, your tide of conversion is not yet come; may be it is not marrying time; it is not time to shake the tree. Ye have not gotten play enough yet, and therefore no marvel ye are not yet converted. Will not one fisher fish a pool, roll over the streams, and get nothing; and another of less skill may come and catch the fishes?
看吧，如果基督传道并说：“我为了我的辛劳得到了风，没有人被转变，那不是传道者的能力和圣洁使人转变。不，人们认为是缺乏牧师使我们失败。如果我（他们说）像玛丽和彼得一样从讲坛上听到基督的讲道，我很快就会被转变。不，犹大听到了基督的讲道，但他有什么好处呢？我承认，如果一个牧师没有被呼召并蒙上帝的灵蒙恩传道，那么使他成为传道者的人就像使他成为一个猪倌一样。但当上帝所拣选的仆人撒下网时，并不总是捕获到鱼。基督穿越海洋，放下渔网寻找鱼，有时一无所获。彼得（使徒行传 2 章）放下渔网，捕获了三千人。缺乏成功只是上帝在说，不是传道者，而是上帝的灵在做这件事。所以不要称呼任何人为拉比：我们以上帝为证，我们希望你们不再依赖我们。我们并不说，基督只与我们同在。读国王的信，无论谁带着它，只要他们有上帝的呼召。 然而，我告诉你们，当基督传道时，你们的转变潮流可能还没有到来；也许现在还不是结婚的时候；还不是摇动树木的时候。你们还没有玩够，所以不奇怪你们还没有转变。难道一个渔夫在一个池塘里钓鱼，转过溪流，却一无所获；而另一个技术更差的人却能来钓到鱼吗？

"I have laboured in vain."—When Christ came to the world in His flesh and preached; did they receive Him as Mediator? He had no greater errand in the world; all was against Him. In His cradle they sought His life; He had as many sore temptations in the world as He had even of the devil himself. Nay the world so tempted Him, in His calling, that He and they were aye at holding and drawing. They could never agree any time. What ailed them at Him? for He came a good errand to the world, to bring them home to His Father. He wronged no man, yet they say He is a deceiver. The best work that could be, was to forgive sins: yet they called that blasphemy. They mistook the casting out of devils. No, say they, He has the master devil, Beelzebub, the captain of all the rest, who commands all the little ones, and by him He casts out devils. And they slew the Heir, and cast Him out of the inheritance. So if Christ found the world a hard bed, I think all His friends have cause to think so of it too. For badly were His friends treated. Jeremiah cries out (15:10), "Woe is me, my mother, that thou hast born me, a man of strife, and a man of contention to the whole earth." All the people cursed Jeremiah: and see how the apostles were treated and what they met with, 1 Cor. 4:11, 12, 13, "Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat: we are made as the filth and offscourings of the world:—We become all things to all men."
“我徒然劳苦。”——当基督以血肉之躯来到世上并传道时，他们接受他作为调解者了吗？他在世上没有更重要的使命；一切都与他背道而驰。在他的摇篮里，他们就寻求他的性命；他在世上所经历的诱惑多如魔鬼本身。不仅如此，世人在他的呼召中如此诱惑他，以至于他们总是争执不休。他们从未在任何时候达成一致。他们对他有何不满？因为他带着一个美好的使命来到世上，将他们带回他的父那里。他没有冤枉任何人，然而他们却说他是个骗子。能做的最好的事情就是宽恕罪过，然而他们却称之为亵渎。他们误解了他驱魔的行为。不，他们说，他拥有魔鬼的主人，贝利亚尔，其他所有魔鬼的首领，他指挥着所有小魔鬼，通过他驱逐魔鬼。他们杀害了继承者，并将他赶出了产业。所以，如果基督发现这个世界是一个艰难的床铺，我想他的所有朋友也有理由这样认为。因为他的朋友们受到了不公正的对待。耶利米呼喊着（15:10）：“我有祸了！我的母亲啊，你生我是为争论和相争的人。”所有人都咒骂耶利米：看看使徒们受到的待遇和遭遇，哥林多前书 4:11、12、13，“直到如今，我们还是又饥又渴，又赤身露体，又挨打，又没有一定的住处，又劳苦，亲手做工。被人咒骂，我们就祝福；被人逼迫，我们就忍受；被人诽谤，我们就劝戒。我们成了世界上的污秽，被人厌弃，直到现在还是如此。”我们成为众人的一切。"

Was not that a sad welcoming, that He and His got in the world? Christ owned all His members: but they will be flouted at, and gloomed* at here. Ye know the mother will not let her own child want; but cares not how long her step-bairns be both naked, and starving for hunger, because she is a step-mother. So the world is a step-mother to Christ, and all His children; it cares not to see them, naked, poor, and hungry, persecuted and heart-broken.
那不是一个悲伤的欢迎吗？他和他的人在这个世界上受到了嘲笑和冷落。你们知道，母亲不会让自己的孩子受苦，但她却不关心继子继女们因为她是继母而赤身露体、饥肠辘辘。所以世界对基督和他的子民来说就像一个继母，它不关心他们是否赤身露体、贫穷、饥饿、受迫害和心碎。

I like it not, when the world handles you as her own children, and casts a piece to you when ye weep. Better be God's sons, and the world's step-bairns, than the world's daties.† I love it not ill that all God's children get a hard bed, and ill cheer in this world. Christ had not a house amongst them: they would not give Him a drink of water in His thirst: they would not welcome Him and His doctrine: they gave Him but cold cheer when He came to the house of His friends. David was once that he could neither get bread nor water in the wilderness, and said, he was a sojourner here, as all his fathers were. Abraham dwelt in tents; and Jacob was a herd to Laban, a broken stranger, and was glad to lodge in the fields, with a stone under his head for a pillow. Israel lodged forty years in the wilderness, like the beggars, not two nights in one place. Moses wanted father and mother to bring him up. Christ and His disciples could not get lodging in Samaria. Woe worth Esau, but the world plays him a slip, and makes him sell his birth-right for his breakfast. I think all God's children may call the world an uncouth* inns: but they must e'en take it as they get it, as their Master before them did.
我不喜欢当世界把你们当作她自己的孩子，并在你们哭泣时给你们一块碎片。与成为世界的私生子相比，还不如成为上帝的儿子。我不讨厌上帝的所有子民在这个世界上过着艰苦的生活，受到不好的款待。基督在他们中间没有房子：他们不愿意给他一杯水解渴：他们不欢迎他和他的教义：当他来到他朋友的家时，他们只是冷淡地款待他。大卫曾经在旷野里既得不到面包也得不到水，他说他是一个寄居者，像他的祖先一样。亚伯拉罕住在帐篷里；雅各是拉班的牧羊人，一个被打破的陌生人，很高兴在田野里住宿，用一块石头当枕头。以色列人在旷野中住了四十年，像乞丐一样，一个地方不住两个晚上。摩西没有父母来抚养他。基督和他的门徒在撒玛利亚找不到住处。伊斯奥，你真不值得，但世界却玩弄你，让你为了早餐而出卖你的长子权益。 我认为上帝的所有子民都可以称这个世界为粗鄙的客栈：但他们必须接受它，就像他们的主人之前所做的那样。

Let us carry ourselves like the good natured stranger, who resolves never to quarrel, nor fight with his host; howbeit his meat be ill, and his reckoning dear, and he have to sleep on a straw bed. He says, What the matter, for all my time, I will never make a noise about it: I am but to stay for a night. Surely Christ and His Spouse get but a cot-house, and a straw bed here. See ye not how all the wicked have their horns out against Him and His silly lambs. They are chasing them from one kingdom to another, and hunting them out at the town's end; just as if ye saw a poor man going through a town, sad, weary, and hungry; this blackguard and that blackguard hound their dogs at him; the poor man is glad to get away with a whole skin. Christ and His dear children are going through this world, sad, weary, and heart-broken; and the indwellers of this city send out all their dogs after them. O, if ye were at home. O fy! sleep not in this dear inns. I dare say, Cain, Saul, and Judas have not reason to speak good of it, but to say as men say of a dear bargain: Woe be to it, we spent much on it, but got little good in it. Esau may say, I lost my soul for a breakfast in it. Judas may say, Woe worth it; for I lost my soul in it, for thirty pieces of silver. All men may say, We got a crack in our conscience for our pleasures, and all was but vanity; a broken tooth, a snow ball, a feather. Alas! That we love it so well, make it our darling and sit down upon it. Elijah was a heart-broken man, and would fain have been out of the world. Job was in it like an old ship, that gets a dash on this rock and that rock; and would fain have been hidden in the grave. Daniel was a poor persecuted man, and a captive under the enemy's feet. And what should I say of the rest? They all got ill cheer in the world. See Heb. 11:38, "Of whom the world was not worthy; they wandered in deserts, and in mountains, and in dens and caves of the earth," and there had no light. John the Baptist lived in the wilderness, a friendless man; and at last they took off his head.
让我们像和善的陌生人一样，决心不和主人吵架，也不打架；即使食物难吃、账单贵，还得睡草垫，也不抱怨。他说，“没关系，我只是留宿一晚而已，不会大惊小怪。”耶稣和他的新娘也只有茅舍和草垫，你没看到所有坏人都在对他和他的可怜羔羊动粗吗？他们把他们从一个国度赶到另一个，甚至追逐他们到城外；就好比你看见一个可怜的人在镇上过着悲伤、疲惫和饥饿的生活，各种流氓都放狗追他，可怜的人还能平安逃脱。耶稣和他心爱的孩子们也在这世界上经历着悲伤、疲倦和心碎；这城里的住民把所有的狗放出来追赶他们。哦，如果你们是自在的就好了。哎呦！不要在这家贵的旅馆里睡觉。我敢说，该隐、扫罗和犹大不会对此有好话，他们会像对待昂贵的商品一样说：“这太让人悲伤了，我们在这上花了很多钱，却得不到什么好处。”以扫可以说，“我为了一顿早餐在这里失去了我的灵魂。” 犹大可能会说，唉，不值得；因为我为了三十块银币失去了我的灵魂。所有人都可能会说，我们为了享乐而在良心上留下了裂痕，而一切都只是虚无；一颗坏牙，一个雪球，一根羽毛。唉！我们如此热爱它，把它当作心爱之物并坐在上面。以利亚是一个心碎的人，他宁愿离开这个世界。约伯像一艘老船一样在其中，一会撞上这块岩石，一会撞上那块岩石；他宁愿藏在坟墓里。但以理是一个受迫害的可怜人，被敌人踩在脚下。至于其他人，我该说什么呢？他们在世上都受到了苦待。见希伯来书 11:38，“世界不配有他们，他们在旷野、山岭、地穴和地洞中流浪，没有光明。”约翰施洗者生活在荒野中，是一个无依无靠的人；最后他们割下了他的头。

It is good if the old ship comes in at the port, ere she be driven all to flinders. If a man was riding through his enemies, and every one shooting at him, he would spur his horse fast, till he came in to his own ground. I think the believer's poor soul is like a ship among rocks; it gets dash after dash. O that we were in Christ's good sea-room, then we should defy them all.
如果旧船能够顺利驶入港口，而不被摧毁成碎片，那就太好了。如果一个人在敌人中穿行，每个人都向他射击，他会鞭策马匹快速前进，直到回到自己的领地。我认为信徒的贫瘠灵魂就像是在岩石中的船只；它一次又一次地受到冲击。哦，如果我们能在基督的宽广海域中，那么我们将无所畏惧。

"Yet surely my judgment is with the Lord, and my work with my God."—Lest men should think Christ did rue the bargain, lo, here He sorrows not, nor rues. He says not, Let Israel go to hell! No; but My conscience says to Me, I have done the work, and My God will reward Me. So, then, in a temptation, when ye are ill handled by the world, when ye have a sore heart, and ye cannot get matters as ye would have them, fear not; a good conscience will get comfort. When the people were wrong (1 Samuel 12:3), and wronged Samuel, they would have another judge, he mends himself well, and says, "Whose ox or ass have I taken; or whom have I defrauded?" Job 16:19, when he was tempted by his friend, said, "My witness is in heaven, and my record is on high." And David, when He was accused of treason by Saul, when he might not clear himself, prays (Psalm 7:3, 5), "O Lord, my God, if I have done this; if iniquity be in my hands; let the enemy persecute my soul."
然而，我的判断在主那里，我的工作在我的神那里。——免得人们认为基督后悔了交易，看哪，他并没有悲伤，也没有后悔。他没有说，让以色列下地狱！不，而是我的良心对我说，我已经完成了工作，我的神会奖赏我。所以，在面对诱惑时，当你们受到世界的虐待，当你们心痛不已，无法如愿以偿时，不要害怕；良好的良心会给你们安慰。当人们错了（撒母耳记上 12:3），冤枉了撒母耳，他们想要另一个法官，他自己修补得很好，说：“我拿了谁的牛或驴，或者我欺骗了谁？”约伯记 16:19，当他被朋友试探时，他说：“我的见证在天上，我的记录在高处。”大卫被扫罗指控叛国时，无法为自己辩护，他祈祷（诗篇 7:3, 5）：“耶和华我的神啊，我若行了这事，若有罪孽在我手中，就任凭仇敌追赶我。”

That which is called a good conscience is like a glass, wherein a man may see his face. Whereas, the wicked have a conscience like a foul, muddy fountain, where the bottom cannot be seen. Nay, he dare not in a heavy temptation, or in death, go into his conscience; for it is like a smoky house all full of reek, that a man who hath tender eyes cannot abide it, nor be able to hold up his head in it. But when all the people are cursing Jeremiah, and he thinks he has a hard lot of it, he goes into his conscience, and takes it before the Lord, and says, "Thy words were found, and I did eat them; and Thy word was unto me the joy and rejoicing of my heart" (Jer. 15:16). Now, I think the wicked man's conscience is like a dung-hill, all full of filth; he dare not, he cannot take it up: his old adulteries; his old rotten falsehood that he committed twenty years ago. So his thefts, his blood-shed, his covetousness, his oppression, his backbiting, and his wrongs done to this man and that man, are such nauseous things, that he dare not turn them up, for fear they cause him vomit. When Judas looked into his conscience, he wakened a sleeping lion; for out came falsehood to his Master; out came blood-shed; and out came love to the thirty pieces of silver like three furious lions, and devour and tear him to pieces. See that ye keep your consciences void of offence towards God and man.
被称为良知的东西就像一面镜子，一个人可以在里面看到自己的脸。而恶人的良知就像一个污浊的泥泞之泉，底部深不可测。他在面临强烈诱惑或死亡时，都不敢进入自己的良知；因为良知犹如一座充满烟雾的房屋，让有娇嫩眼睛的人无法忍受，甚至无法抬起头来。但是当所有人都在咒骂耶利米，而他觉得自己的处境艰难时，他会进入自己的良知，将一切带到主面前，并说:“我得到了你的话，我就吃了它；你的话就成了我心中的欢乐和快乐”（耶利米书 15:16）。现在，我认为恶人的良知就像一座粪堆，充满了污秽；他不敢，也做不到净化它：他过去的通奸行为，他 20 年前所谎言，他的偷窃，他的流血，他的贪婪，他的压迫，他的诽谤，以及对这个人那个人的冤屈，都是如此令人作呕，他不敢翻开它们，以免引起呕吐。 当犹大审视自己的良心时，他唤醒了一只沉睡的狮子；因为谎言涌向他的主人；因为流血而涌向他；因为对三十块银币的爱而涌向他，如同三只狂暴的狮子，将他撕成碎片。请确保你们的良心在上帝和人面前没有冒犯。

Make your life a fine, good, and sound building, reared up upon a good foundation, for the time to come: that when your life is ended, and your work done, you need not think shame of your work. But you must not essay this on your own strength, for that will be of no avail; but only in the strength of Jesus Christ and Divine aid. It is in the Lord only that there is righteousness and strength. Man's free will is not able to effectuate a saving change upon any person. You might as well say that the Ethiopian could change his skin, and the leopard his spots.
使你的生活成为一座美好、良好、坚固的建筑，建立在良好的基础上，为未来的时光做准备：这样当你的生命结束，你的工作完成时，你就不必为自己的工作感到羞愧。但你不能凭借自己的力量来尝试这一切，因为那是无济于事的；只能依靠耶稣基督的力量和神的帮助。只有在主里面才有公义和力量。人的自由意志无法对任何人产生拯救性的改变。这就好像说埃塞俄比亚人能改变他的肤色，豹子能改变它的斑点一样。

But, oh! woe's me to see so many men land masters of their consciences: as if their conscience was so great that they might sell part of it in fairs and markets to the best bidder. Some count little of their conscience: they will take an edge thereof to augment their house. Another will dispense with part thereof to enlarge his possession. Another will part with half of his conscience to enhance his credit. Many pay little respect to their conscience in buying and selling if they can get gain. The merchant wastes his conscience; for before he quit an inch of his credit, he would rather quit an ell of his conscience. The proud man wastes his conscience, to carry on his pride. Many now, for the world, and the standing of their estate, can sell both goods, truth, and three or four ells of their conscience. Thus the kirk-man wastes his conscience; as if his conscience were a long web of an hundred ells; he may throw away part thereof, and it never be missed. And ken ye what some men have now devised? They have devised what they are pleased to call indifferent things, indifferent truths in religion; and think that they may sell twenty stone weight of them, and have enough behind. But in Moses' days truth was scarcer: Moses behoved to make all things according to the pattern he saw in the mount: and he would not leave a hoof behind. But it is a wealthier world now! We have broad fair fields, broad and long indifferent things: we may sell acres of them good and cheap. But how any thing lawful, or unlawful, can be indifferent, we have yet to learn. Sin is still sin, and truth truth; and none of them a matter of indifferency. Lord, help this nation to prepare for the awakening storm that is coming to bring us to our right senses. And I pray you, take His word along with you, as a means of preparation. Keep your conscience clean and undefiled. Christ kept His conscience to the latter end of the day, till He had spent His strength, done His work, and finished His talk; and then He got joy of it. Keep your conscience pure, as much as possible, to the end of your day: for a clear conscience in a dying hour, will give more satisfaction than all that this world can afford. And beware of the devil's or the world's hammer of covetousness, lest it light on your conscience, and break it all to pieces: and then see how all the craft ye have will mend it. To God only wise, be praise. Amen.
但是，哦！看到这么多人成为他们良心的主人，我真是痛心啊：仿佛他们的良心是如此伟大，以至于可以在集市和市场上将其一部分卖给出价最高的人。有些人对自己的良心毫不在乎：他们会利用它来增加自己的家产。另一个人会放弃其中的一部分来扩大自己的财产。还有人会放弃一半的良心来提高自己的信用。许多人在买卖中对自己的良心毫不尊重，只要能获利就行。商人浪费了自己的良心；因为在放弃一寸的信用之前，他宁愿放弃一码的良心。骄傲的人浪费了自己的良心，以维持自己的骄傲。现在有许多人为了世俗和他们的地位，可以出售货物、真理和三四码的良心。因此，教堂的人浪费了自己的良心；仿佛他的良心是一百码长的织物；他可以扔掉其中的一部分，而不会被人注意到。你知道现在有些人想出了什么吗？他们想出了他们称之为中立事物的东西，宗教中的中立真理；他们认为他们可以卖掉二十石重的这些东西，还有足够的剩下。 但在摩西时代，真理更加稀缺：摩西必须按照他在山上看到的模式来做一切事情，他不会留下任何东西。但现在是一个更富裕的世界！我们有广阔美丽的田野，广阔而漫长的无关紧要的事物：我们可以以优惠的价格出售它们的英亩。但我们还需要学习什么是合法或非法的事物如何成为无关紧要的。罪仍然是罪，真理仍然是真理；它们都不是无关紧要的事情。主啊，帮助这个国家为即将到来的风暴做好准备，让我们恢复正常的思维。我祈求你，带上他的话语作为准备的手段。保持你的良心清洁和无瑕疵。基督一直保持着他的良心，直到最后一刻，直到他耗尽力量，完成他的工作，结束他的谈话；然后他得到了喜悦。尽可能地保持你的良心纯洁，直到你的一生结束：因为在临终的时刻，一个清洁的良心会带来比这个世界上所有的东西都更多的满足。当心魔鬼或世界的贪婪之锤，免得它落在你的良心上，把它打得粉碎：然后看看你所有的技巧能如何修复它。 只有智慧的上帝，应受赞美。阿门。

SERMON VII* —Zech. 11:9, 10, 11, 12, 13
讲道第七篇* ——撒迦利亚书 11:9, 10, 11, 12, 13

Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another, &c.—Zech. 11:9, 10, 11, 12, 13.
然后我说，我不会喂养你们：那些死去的，就让它们死去；那些被割除的，就让它们被割除；让剩下的人互相吃掉彼此的肉，等等。——撒迦利亚书 11:9, 10, 11, 12, 13。

BELOVED in our Lord, this text is Christ's farewell to the Church of the Jews. He is, as it were, half out at the door, leaving His harlot wife; and saying to her, Seek ye another husband, and I will seek another wife: and so He bids her adieu. The words contain,
亲爱的主内弟兄姐妹，这段经文是基督向犹太教会告别的话。他离开了他的淫妇妻子，就像已经站在半开的门口，对她说：“你们去找另一个丈夫，我也会找另一个妻子。”然后向她告别。这些话包含着……

1. Christ's good-night: "I will not feed you."
基督的晚安：“我不会喂养你。”

2. A fruit of His farewell: "That that dieth, let it die."
他告别的果实：“凡要死的，就让它死去。”

3. The manner of His departing from them: "I took My staff, and cut it asunder."
3. 他离开他们的方式：“我拿起我的杖，将它劈开。”

4. What followed upon that: "The poor of the flock that waited upon Me knew that it was the word of the Lord."
随之而来的是：“等候我的群羊中的贫穷人知道这是主的话。”

5. Ere He go clean away, and give over His calling, He says, Pay me my bygones:† "Give me my price."
在他干净地离开之前，放弃他的职业，他说，给我我的过去：“给我我的价钱。”

6. They gave Him for His price, thirty pieces of silver to buy Him, that they might get Him crucified.
他们以三十块银币的价格出卖了他，用来买他，以便将他钉在十字架上。

7. He is sorry, is offended, or grudges the price, and says, "Cast it into the potter: a goodly price that I was prized at of them." As if He had said, Give it to your beggars and strangers, to buy a burial place for them: for I will have none of your wages, if that be all you will give Me. And so the Lord's wages was casten back again into the potter's field, to buy it.
他很抱歉，感到冒犯或对价格不满，并说：“把它扔给陶工吧：我被他们估价得很高。” 就好像他在说，把它给你的乞丐和陌生人，让他们为自己买一个埋葬的地方：因为如果你们只愿意给我这些，我不要你们的工资。于是，主的工资又被扔回了陶工的地里，用来购买它。

1. "Then said I, I will not feed you."—Here is a terrible word, and a hard threatening spoken by Christ, the great Shepherd, sent of the Father, to gather in His own sheep. "I will feed you no more." Beware, O people of Anwoth, lest He be saying this unto many of you; for your want of love to Him, and slighting His ordinances with the means of salvation and mercy offered unto you. Hence we may observe, that when Christ has gathered in all His own sheep, all His own elect children and people, He sometimes gives them up for a season. This prophecy has a relation to that time, after Christ's death and ascension, when the Apostles left the church of the Jews, and turned themselves to seek and suit a young wife for their Master, even the church of the Gentiles.
然后我说，我不会再喂养你们。这是基督说的可怕的话，是由天父派遣来聚集自己羊群的伟大牧人说的。我不会再喂养你们。安沃斯的人们要小心，免得他对你们中的许多人说这样的话；因为你们对他的爱不足，轻视他的教规和为你们提供的救恩和怜悯的手段。因此，我们可以观察到，当基督聚集了他所有的羊群，他所有的选民和子民时，有时他会暂时放弃他们。这个预言与基督死后升天后的那个时期有关，当使徒离开犹太教会，转而寻找并适合他们的主人的年轻妻子，即外邦人的教会。

Even in Abraham's days, when it was but morning, and the beginning of days, the Lord began to feed His sheep, and sent Moses and Aaron to herd them in the wilderness: and sent prophets and servants to His vineyard, with an order to say, Render fruit; send in the rent of your farm to My Father. But they slew and stoned the prophets (Matt. 23:37). Then He sent other servants unto them, and they beat them. At length He sent the King's own Son, the Heir and Lord of all, to them; and they slew Him. And He sent the apostles last of all, and they persecuted and killed them (Matt. 21:36, 37, 38, 39). All this time Christ was gathering in His own sheep, for Christ will want none of them. And when Christ had gotten in all the lost money, even all to the last farthing; then He blows out the candle, and cares not for the rest, but says, Take ye the sweepings of the house and cast them away; I have got My own. Wherefore holdeth a great man a house? It is not to entertain beggars and strangers: they get a bit, or a meal in the by-going, which is all their errand to the house. But He holds His house to entertain His children and servants in: and were it not for them, He would give up house-keeping. When Christ's children are grown up, and married to their new husband; and when His sheep are gathered into His fold, sealed and marked; and when there are but strangers without; then He gives up house-keeping, locks the door, and says, He will feed them no more.
即使在亚伯拉罕的时代，当时还只是早晨，一切才刚刚开始的时候，主就开始喂养祂的羊群，并派遣摩西和亚伦在旷野里牧养它们；并派遣先知和仆人到祂的葡萄园，吩咐他们说，结果果子；把你们农田的租金送到我父那里。但他们却杀害和用石头打死了先知（马太福音 23:37）。然后祂又派遣其他仆人去见他们，他们却打了他们。最后，祂派遣了国王自己的儿子，万有的继承人和主，给他们；他们却杀了祂。最后，祂派遣了使徒，他们却被迫害和杀害（马太福音 21:36, 37, 38, 39）。在这段时间里，基督一直在收集祂自己的羊，因为基督不会缺少它们。当基督收回了所有失去的钱，甚至是最后一分钱时，祂就吹灭了蜡烛，不再关心其他的，只说，你们拿着屋子的扫帚把它们扔掉；我已经得到了我的。因此，一个伟大的人为什么要有一座房子？不是为了招待乞丐和陌生人：他们在路过时得到一点东西，或者一顿饭，这是他们来到这座房子的全部目的。 但他保留自己的家来招待他的孩子和仆人们：如果没有他们，他会放弃家务。当基督的孩子们长大并与他们的新丈夫结婚时；当他的羊被聚集到他的羊圈中，被封印和标记；当只有外人在外时，他就放弃了家务，锁上了门，说他不再喂养他们。

Hence also, here is a spark of hope to those who fear Christ. If He say to this land, I will feed you no more; yet there is in the land children and sheep to be fed. Ye shall aye get your meat of it, go as it will. Though ye should be hounded and scattered from mountain to mountain; and though the dogs should bark at you; yet Christ must feed the poor of the flock, till He get them out from among the rest. And therefore eat ye now, and take the meals that your Lord sends you, with good will: it is for you that God feeds the flock. It is not for the rocks and the mountains, that God sends down rain; it is for the grass and the corn.
因此，对于那些害怕基督的人来说，这里也有一丝希望的火花。即使他对这片土地说“我不再喂养你们”，但土地上仍有需要喂养的孩子和羊群。无论情况如何，你们总能得到你们的食物。即使你们被追逐和驱散，从山到山；即使狗对你们吠叫；基督仍然必须喂养羊群中的穷人，直到他们从其他人中脱离出来。因此，现在你们要吃饭，接受主送给你们的餐食，并心存善意：上帝是为你们喂养羊群。上帝降雨不是为了岩石和山脉，而是为了草地和庄稼。

2. The fruit of Christ's departure: says He, "That that dieth, let it die."—This, no doubt, is hard. Lord, if you feedest us not, we will die, we will be hounded and slain upon the mountains. Yea, I know, says Christ, it shall be so: but I shall be blameless; I shall give up with you, and lay down My calling.
基督离去的果实：他说，“凡要死的，就让它死。”毫无疑问，这是困难的。主啊，如果你不供养我们，我们将会死亡，我们将会在山上被追捕和杀害。是的，我知道，基督说，事情将会这样发生：但我将是无可指责的；我将与你们分道扬镳，放下我的使命。

Hence, we see what follows, when Christ turns His back on the sheep. They die, they perish, they eat one another's flesh for hunger. For not only were those people made vagabonds upon the earth, as they are at this day; but their souls famish, and they are groping in darkness for the coming of another Messiah. So we see when Christ, the Shepherd, goes away, the fox, the lion, the wolf, and all the dogs of hell, come and run away with the flock. For this is Satan's way, when Christ has gone away, pulled down the Shepherd's tents, removed a preaching ministry, and taken His flock with Him. The leavings and the goats must fall to the lion. The devil gets Christ's leavings; what God refuses, by law falls to the devil: when Christ has gotten in His wheat, then Satan comes and takes up the loose sheaf. Woe to you who are not in Christ's bundle, but fall out and lie in the field, and will not be gathered into Christ's barn, for ye are the devil's by law.
因此，当基督背弃羊群时，我们看到了接下来发生的事情。它们死亡，灭亡，因饥饿而互相啃食肉体。因为这些人不仅在地上成为流浪者，就像今天一样；而且他们的灵魂饥饿，他们在黑暗中摸索着等待另一个弥赛亚的到来。所以我们看到，当牧羊人基督离开时，狐狸、狮子、狼和地狱中的所有狗都会来抢走羊群。因为这是撒旦的方式，当基督离开时，拆毁了牧人的帐篷，撤销了传道事工，并带走了他的羊群。剩下的和山羊必须落入狮子之手。魔鬼得到了基督的剩余物；上帝拒绝的东西，按照法律就归魔鬼所有：当基督收割了他的麦子，撒旦就来拿起散落的捆。祸哉，你们不在基督的捆中，而是掉出来躺在田野里，不愿被收集到基督的仓库中，因为你们是按照法律属于魔鬼的。

Then, ere we proceed further, let every one try whose side they are on. Ye cannot deny that Christ is at His harvest, and gathering in His sheaves in this land. See whose mark and arms you carry: ye must carry either God's or the devil's. See whether ye be in Rome's black camp, wherein the fallen star, the red dragon, and the prince of the bottomless pit, are the captains. For Christ is now mustering His men, and proclaiming, Who is for Me, and who is for battle? Some are saying, God help us, for we know not which of the sides is rightest: ye say one thing, and they say another. If ye say, "I am indifferent;" I like not that. Ye will get a master ere long. Satan, by his due, gets the wandered sheep; I mean the indifferent man, or him who is on none of the sides.
然后，在我们进一步进行之前，让每个人试试他们站在哪一边。你们不能否认基督正在这片土地上收割，收集他的禾束。看看你们背负的标记和武器：你们必须背负上帝的或者魔鬼的。看看你们是否在罗马的黑营中，那里有堕落的星，红龙和无底坑的王子作为指挥官。因为基督正在集结他的人，并宣告，谁是为我而战的？有些人说，上帝帮助我们，因为我们不知道哪一方是对的：你们说一件事，他们说另一件事。如果你们说，“我无所谓”；我不喜欢那样。你们很快就会有一个主人。撒旦按照他的权利，得到了迷失的羊；我指的是那些无所偏向的人，或者是那些不站在任何一方的人。

Many temporal evils come upon a people, when Christ says, "I will feed you no more."—Multitudes who heard Zechariah, would be glad at this, "I will feed you no more." They would say, We will get the good old lucky world again: when we baked cakes to the queen of heaven we wanted nothing: we will get quit of that which the barking prophets are aye crying: "The burden of the Lord, the burden of the Lord." So say our people, If this religion were away we will get the good old merry, sonsy* world again, wherein there was much luck and grace.
当基督说：“我不再供养你们”的时候，许多暂时的灾祸降临在一个民族身上。——许多听到撒迦利亚的人会为此感到高兴，“我不再供养你们”。他们会说，我们将再次拥有那个幸运的旧世界：当我们为天后烤蛋糕时，我们什么都不缺；我们将摆脱那些不停咆哮的先知们所说的：“主的重担，主的重担。”我们的人民也这样说，如果没有这个宗教，我们将再次拥有那个幸运而优雅的旧世界。

Then let our text answer you both. So then, would you have the old lucky, sonsy world again? Then take it to you out of God's mouth; "Ye shall eat every one the flesh of another," when the gospel goes away. God said then; Devil, anti-Christ, Jesuite, pestilence, famine, and sword, set on them! I have done with them. The Romans, sword, and famine, did devour them. Will a mother eat her own child of a span long for hunger? yet this was done. That was the old world the Jews got when Christ turned His back upon them. For this, see Jer. 25:17, When the people rejected the word of the Lord, and put it from them, as we are doing, the Lord put in Jerusalem's and Judah's hand the cup of the wine of the wrath of God, and bids them drink, and spue, and fall, and never rise again. Now what think ye of this old sonsy world? See also Psalm 74; when God left feeding His sheep, in came the enemies, warred, burnt the sanctuary, &c. And when God left the flock (Psalm 79:2), the dead bodies of His servants are given for meat to the fowls of heaven. And see what follows on God's departure (Ezek. 8:9, 10, 11, and 12:13). The prince shall flee away on his feet, with his flitting upon his back. "I will spread my net upon him, and he shall be taken in my snare: and I will bring him to Babylon." They shall be taken as birds, &c.
那么让我们的文字回答你们两个。那么，你们是否想要再次拥有那个幸运、富饶的旧世界？那么就从上帝的口中接受吧；“你们要彼此吃肉”，当福音消失时。上帝说：魔鬼、反基督、耶稣会、瘟疫、饥荒和刀剑，对付他们吧！我已经和他们一刀两断了。罗马人、刀剑和饥荒吞噬了他们。母亲会因为饥饿而吃掉她一个手掌长的孩子吗？然而这确实发生了。这就是犹太人在基督背弃他们时得到的旧世界。关于这一点，请参阅耶利米书 25:17，当人民拒绝了主的话语，并将其抛弃时，正如我们所做的，主将上帝的忿怒之杯交给了耶路撒冷和犹大，命令他们喝下去，呕吐，跌倒，再也不起来。现在你们对这个富饶的旧世界有何看法？还请参阅诗篇 74；当上帝停止喂养他的羊群时，敌人进来了，发动战争，烧毁圣殿等等。当上帝离开羊群（诗篇 79:2）时，他的仆人的尸体被天空的飞鸟当作食物。请看上帝离开后发生的事情（以西结书 8:9、10、11 和 12:13）。君王将带着他的行李逃走。 我将在他身上撒下我的网，他将被我的陷阱所困住：我将把他带到巴比伦。他们将像鸟一样被捕获，等等。

3. "And I took my staff, even beauty, and cut it asunder, that I might break my covenant which I had made with all the people."—Here there are three things. 1. What the staff is. 2. The name of it, Beauty. 3. The Lord's breaking of it.
“我拿起我的杖，名叫美丽，将其劈开，以打破我与众人所立的约。”- 这里有三件事情。1. 杖是什么。2. 它的名字，美丽。3. 主人打破它。

I shall go no further to seek the meaning of it. The breaking of the staff is the breaking of the covenant: the staff itself is the word of God and covenant. And indeed the word of God is Christ's shepherd's staff, whereby He driveth His sheep to heaven, and awakes the conscience. For Christ has no rod over the neck of His sheep but His word; it is His sceptre. Christ's strength, in bringing in His sheep is in His word, for it is His sceptre; and therefore it is called, The Lord's arm (Isaiah 53:1). And an arm must have a hand and fingers. It is even that, whereby He wrestles with His enemies, with sinners, when He makes them saints: and no man dare separate them. The devil would fain separate Christ and the soul, when they are wrestling a fall; but Christ gives him a back-stroke, and with His staff can wound the conscience of one who has seven devils, and can cause them fall under Him. But know, our Lord useth this sort of staff against several sorts of men, wherein ye shall see the use of it.
我将不再进一步寻求其含义。打破权杖即是打破契约：权杖本身即是上帝的话语和契约。事实上，上帝的话语是基督牧人的权杖，借此他引导他的羊进入天堂，并唤醒良心。因为基督对待他的羊没有使用权杖，只有他的话语；那是他的权杖。基督带领他的羊进入天堂的力量在于他的话语，因为那是他的权杖；因此，它被称为“主的膀臂”（以赛亚书 53:1）。而一只膀臂必须有手和手指。这正是他与敌人、与罪人搏斗时使用的工具，当他使他们成为圣徒时；没有人敢将他们分开。当基督与灵魂搏斗时，魔鬼渴望将他们分开；但基督给了他一个反击，用他的权杖可以伤害一个有七个魔鬼的人的良心，并使他们倒在他的脚下。但要知道，我们的主对待不同类型的人使用这种权杖，你将会看到它的用途。

a. Christ casts His staff at many, and it misses them, for the pikes of it go no more in the conscience of some men than a pointless arrow in a wall of brass (Ezek. 3:7). Are there not many who are no more moved, nor touched with the sharp point of Christ's staff than a dead man is with the sound of a trumpet blown in his ear? The word never draws blood in their consciences, they can fence and ward their souls from a stroke.
基督向许多人投掷他的杖，但未命中，因为对一些人而言，杖的尖头与铜墙上的钝箭一样无法触及他们的良心（《以西结书》3:7）。不是有许多人对基督的杖尖感到麻木，或者说，如同死者对耳中吹响的号角毫无反应吗？这话从未在他们的良心上留下痕迹，他们可以保护和抵挡自己的灵魂免受伤害。

b. Some get a blad* and a blea† stroke in their conscience, as trembling Felix did, and despairing Cain, and others got. But the devil heals their wounds; as Cain got a plaster on his wound, and went and built a city. See, for this, Hosea 6. There ye see how our Lord blads and strikes with His staff. Verse 5, He says, "I have hewed them in pieces by My prophets, and slain them by the words of My mouth." There was blea wounds in their conscience made by Christ's staff. But what then? Verse 7, "But they like men have transgressed the covenant." They mended again, after Christ's staff had wounded their conscience.
有些人的良心受到了刀剑般的伤害，就像颤抖的非利克斯和绝望的该隐以及其他人一样。但是魔鬼会治愈他们的伤口，就像该隐在伤口上贴了创可贴，然后去建造了一座城市。请参考何西阿书 6 章，你们会看到我们的主用他的杖刺伤并击打人们。第 5 节，他说：“我借着我的先知将他们砍碎，借着我的口中的话将他们杀死。”这是基督的杖在他们的良心上造成了伤口。但是然后呢？第 7 节说：“他们背弃了与人立约的样式。”在基督的杖伤害了他们的良心之后，他们又修补了自己。

c. Some get a dead stroke with Christ's staff. It is a dead trumpet to them, and cries nothing to them but God's curse and malediction; 1 Peter 2:8; 2 Cor. 10:6, "Christ is to them a stone of stumbling and rock of offence, even to them that stumble at the word, being disobedient thereunto." Christ strikes with the rod and strength of His power: "He strikes through kings, and fills the high-ways with dead bodies" (Psalm 110).
有些人被基督的杖击中，对他们来说，这是一种死亡的号角，对他们来说只有上帝的诅咒和咒骂；彼得前书 2:8；哥林多后书 10:6，“对他们来说，基督是绊脚的石头和冒犯的磐石，就是那些因不顺从道而绊跌的人。”基督用他的力量和权能来击打：“他击打君王，使高路满了尸体”（诗篇 110）。

d. The Lord's own sheep get a wound in their consciences with the staff, Beauty, as when He cries, "Saul, Saul, why persecutest thou Me?" Saul bled with the pikes of the staff, so that the law, and the curses and terrors of it drew him off his high horse, and made him lie on the breadth of his back; so that he cried, "Lord, what wilt Thou have me to do?" Christ, with His staff, struck three thousand at once, until they were pricked in their hearts (Acts 2:37). And they cried, for their consciences were driven all to flinders, saying, "Men and brethren, what shall we do to be saved?" Lydia got such a back-stroke with the pikes of this staff, that Christ, with infinite power, brake up all the locks of her heart, till it was made to receive the word. Then know ye when God's word strikes the conscience? If ye did, ye would say, Lord, strike on! ye would wish that Christ's staff, Beauty, laid you in a swoon. Many of you are angry when it touches you. Ye are not wise; it is but Christ's staff knocking your crown (Rom. 5:10, 11). He made Paul's head blood: "the law (says he) slew me." He gave to David, by Nathan, so many strokes with the word, that his bones were broken (Psalm 51:8). Better get a broken head, than get leave, with the silly, foolish sheep, to slip into a pit-hole, or ditch, for a little green grass, and be drowned there.
主自己的羊群被美丽的杖所伤害，他们的良心受到伤害，就像当他喊道：“扫罗，扫罗，你为什么逼迫我？”扫罗被杖的尖刺刺破，以至于律法、咒诅和恐惧使他从高马上摔下来，躺在地上；他喊道：“主啊，你要我做什么？”基督用他的杖一下子击中了三千人，直到他们的心被刺痛（使徒行传 2:37）。他们哭喊着，因为他们的良心被击碎了，说：“弟兄们，我们该怎么办才能得救？”利底亚被这根杖的尖刺击中了背部，以至于基督以无限的力量打开了她心灵的所有锁，使她能接受上帝的话语。那么，你们知道当上帝的话语触动良心时会发生什么吗？如果你们知道，你们会说：“主啊，继续打下去！”你们会希望基督的杖，美丽的杖，使你们昏倒。当它触及你们时，你们中的许多人会生气。你们不明智；这只是基督的杖敲打你们的头冠（罗马书 5:10, 11）。他使保罗的头流血：“律法（他说）杀了我。”他通过拿单给大卫讲道，用话语给了他那么多的打击，以至于他的骨头都断了（诗篇 51:8）。 宁可弄坏头，也不要和愚蠢的绵羊一起滑入坑洞或沟渠，为了一点绿草而被淹死。

It is called Beauty because the word of God is purer than gold tried in the fire seven times. And what a sweet sight it is to see Him, who is the fairest of men, the fairest among the sons of men, standing in all His beauty, in the midst of His flock, with His staff, Beauty, in His hand.
它被称为“美”，因为上帝的话比经过七次试炼的黄金还要纯洁。看到那最美的男子，万民之中最美的，手持名为“美”的杖，站在他的羊群中展现他的美，这真是一道甜美的风景。

e. The breaking of this staff is of the greatest weight and concernment. And this our Lord speaketh as a shepherd tired of his part of it; and threateneth to go away. So, as it were in a passion, our Lord speaketh thus, I will go seek a new master, and seek ye a new servant. Nay, He was both angry and sorry; so that He shed tears at His flitting, Matt. 23:37, 38, Luke 19:41, "If thou hadst known in this thy day," &c.
这根棍子的断裂是最重要、最关切的事情。我们的主以为自己是一只疲惫的牧羊人，威胁要离开。所以，我们的主充满激情地说道，我要去寻找一个新的主人，你们去找一个新的仆人。实际上，他既生气又伤心，以至于在他的离开时流泪。马太福音 23:37,38，路加福音 19:41，“啊，巴不得你在这日子里知道关系你平安的事！”

Doctrine. Then Christ has a term day with a particular church; and when He is ill used He may go where He may do better.
教义。然后基督与特定的教会有一个期限；当他受到虐待时，他可以去一个更好的地方。

But let us see whether Christ had good cause or not to break His staff and leave His flock to the foxes. Answer. He had; because He was true and faithful in His service, and was aye seeking out the wandering sheep; soon up and late up, with many a sore heart, seeking them: and He lost none, but made an account of them all to His Father. What were all these? Ezek. 3:6, "If I had sent thee to a nation of a strange language," &c. Matt. 12:41, "The men of Nineveh shall rise up in judgment with this generation, and shall condemn it." Chap 11:21, "Woe unto thee, Chorazin," &c. These show that Christ had but a hard life when He fed them.
但让我们看看基督是否有充分的理由打破他的杖，将他的羊群交给狐狸。答案是，他有理由，因为他在他的服务中是真实和忠诚的，他一直在寻找迷失的羊群；他早起晚睡，心怀忧伤，不断地寻找它们：他没有失去任何一只，而是向他的父亲报告了它们的情况。这些都是什么？以西结书 3:6，“我若差遣你去向说异言的国家”，等等。马太福音 12:41，“尼尼微人在审判时，要起来定这世代的罪。”第 11 章 21 节，“哥拉洗人哪，你有祸了！”等等。这些表明基督在喂养他们时过着艰难的生活。

But to come nearer yet. What causes a servant tire of his services? The ruler of the house changes his wages, and strikes him, howbeit he do his duty: and the rest of the servants mock him; he is set at the board foot* and matched† with every running beggar that comes to the house. Few give him good words: they all look down upon him with contempt and scorn. Just so was Christ handled; the rulers, Pharisees, and priests, did not pay Him His wages; they smote Him. Every lown in the house made a fool of the honest servant; yea, the high priest's servants smote Him on the face, and spat upon Him. Indeed, they set Him to the by-board, yea, to the foot of the board, Psalm 22:7, "I am a worm, and no man." They matched Him with every vagabond that came to the house, and put Him in the midst, between two thieves. They gave Christ the thief's seat, and Barabbas was thought better than He.
但更接近一点。什么导致一个仆人对自己的服务感到厌倦？房子的主人改变了他的工资，打他，尽管他尽职尽责：其他仆人嘲笑他；他被安排在餐桌底下，与来到房子的每个乞丐相匹配。很少有人给他好话：他们都以轻蔑和嘲笑的眼光看着他。基督也是这样被对待的；统治者、法利赛人和祭司们没有给他工资；他们打了他。房子里的每个卑鄙小人都取笑这个诚实的仆人；是的，大祭司的仆人打了他的脸，吐了他一口唾沫。事实上，他们把他安排在旁边，甚至是餐桌底下，诗篇 22:7，“我是虫子，不是人。”他们把他和每个流浪汉配对，把他放在两个贼中间。他们给了基督贼的位置，巴拉巴被认为比他更好。

Might not Christ break His heart for all these things, and say, What ails ye at Me? Might He not break His Shepherd's staff, put up His wares, and flit? Might He not say, It's time for Me to pack* to the gate, they are tired of My service. And yet I have gotten many a wet foot in seeking these sheep? Yea, He may say, they are ill worthy of Him.
基督难道不会因为这一切而伤心，并说：“你们为什么对我有意见？”他难道不会打断他的牧人杖，收起他的货物，然后离开吗？他难道不会说：“是时候离开了，他们已经厌倦了我的服务。”然而，我为了寻找这些羊，已经湿了很多次脚。是的，他可能会说，他们不配拥有他。

All that is true. But to come to ourselves. In His members He is ill used: banished, silenced, and treated worse than Barabbas. He gets no justice in our Parliaments; Papists, Arminians, and Atheists, get favour, honour, and court preferment; but an honest professor is counted an ill subject, a seditious man, and an enemy to authority. But see how God has met us, He has broken His staff, Beauty: the purity, power, and life of doctrine is away. The word of God is not sharp from preachers' mouths: it draws no blood in men's consciences. Nay, we wield not the staff with force, until the fire fly from the pikes of it. We cast† and handle it, as if our arm was broken! We see the sheep gone out of the way, and over the march, in the Lord's forbidden pasture. We see every man out of his place, and everything wrong in the Kirk. We see the sheep devoured and poisoned with Popery and false doctrine in colleges and pulpits. The staff is not drawn; and why? Because it is broken; and ye will yet see it worse broken. Think ye that a pair of organs, and an ill said mass (as King James the VI. termed it), and a busking of dirty ceremonies, the whore's abominations, which we once spued out, think ye that ever this staff will draw blood of a man's conscience? Nay, ere this staff break, or blood* a proud hard heart that exalts itself against the knowledge of God, ye may as soon essay to break a man's head with a straw, or a rush. The Lord says this is a broken staff, and we see it not.
这一切都是真实的。但让我们去检讨自己。在祂的肢体中，祂受到不公平的对待：被放逐、沉默，且比巴拉巴更糟。在我们的议会中，祂得不到公正；天主教徒、阿米念主义者和无神论者获得青睐、荣誉和宫廷升迁；而一个诚实的信徒被视为不忠的臣民、煽动者，甚至是反对当权者的敌人。然而看看上帝如何对待我们，祂已折断了祂的杖，美丽：纯净、力量和教义的生命都消失了。神的话语不再锐利地从传道人口中流露出来：它没有打动人们的良知。不，我们不用力挥舞着那根杖，直到火花从顶端冒出。我们像手臂折断了一样地摆弄它！我们看到羊们走失了道路，在主被禁止的牧场上越过了界线。我们看到每个人都偏离了本位，教会中一切都错了。我们看到羊受到侵袭并被毒害，被天主教和错误的教义在学院和讲坛中腐蚀。杖并未被拔出；为什么呢？因为它已经折断；而且你们以后将看到它被折断得更严重。难道你们认为一对管风琴和一场朗读不好的弥撒（如詹姆斯六世）。 称之为“脏仪式的街头艺人”，妓女的可憎行为，我们曾经唾弃的，你们认为这根手杖能够触动人的良知吗？不，除非这根手杖断裂，或者血液*能够击碎那些傲慢的硬心，那些高举自己反对上帝知识的人，否则你们就像用稻草或者芦苇试图打碎一个人的头颅一样。主说这是一根断裂的手杖，而我们却看不到。

"That I might break my covenant."—Because of the doctrine of the pestilent enemies of grace, I will crave leave to free this place, and to prove, 1. That the covenant of grace with the elect cannot be broken. 2. Show in what sense the Lord says, He will break His covenant.
“我可能会违背我的约定。”-由于那些恩典的有害敌人的教义，我将请求离开这个地方，并证明以下两点：1. 选民与恩典的约定是不能被违背的。2. 解释上帝说要违背自己的约定的意义。

For the first of these, see Jer. 31:36, 37, Isaiah 54:10, "For the mountains shall depart," &c. I intend, at another occasion, to prove that the covenant is made fast with Christ, and so stands not in our free will. See Jer. 32:40, chap. 31:32, 33, 34, 35, Luke 6:13. God's oath and promise is a sure thing. "Aye sure," say they. What then? "Sure and sealed on God's part, providing we sin not, for God swears that believers shall be saved." Nay, but the Lord made the covenant with Adam everlasting; for if Adam had stood, the Lord would have done His part. Nay, the law of nature, given to the reprobate angels, in their creation, should have been as stable as the new covenant: for will any call in question, that God would have rewarded the apostate angels, providing they had continued in their obedience. "Nay," say they, "the covenant keeps not men from sinning against the covenant; but sinning against the covenant breaks the covenant."
对于第一个问题，请参见耶利米书 31:36、37，以赛亚书 54:10，“山岭虽然挪开”，等等。我打算在另一个场合证明，这个约定是与基督紧密结合的，所以并不取决于我们的自由意志。请参见耶利米书 32:40，第 31 章:32、33、34、35 节，路加福音 6:13。上帝的誓言和应许是确实的事情。“是的，确实，”他们说。那又怎样？“确实并且在上帝那一方盖了印，只要我们不犯罪，因为上帝发誓信徒将得救。”不，但主与亚当立了永恒的约；因为如果亚当站立得住，主就会履行自己的部分。不，赐给堕落天使的自然法则，在他们被创造时应该和新约一样稳定：因为有谁会怀疑，上帝会奖赏那些堕落的天使，只要他们继续顺从呢。“不，”他们说，“约并不能阻止人违背约；但是违背约会破坏约。”

Answer. Sin on the elect's part breaks not the new covenant (Psalm 89:33).
回答。选民的罪不会破坏新约（诗篇 89:33）。

But the question is: If the elect can sin against the covenant? If that were objected,
但问题是：选民是否能违背盟约？如果有人提出这个反对意见，

I answer. They may sin, and sin against the doctrine of the covenant, and against the articles of the contract of marriage, as a wife may take another lover. But if this be in the contract, "She shall be my wife, howbeit she take another lover," then her harlotry by no law, destroys the marriage contract. Now, when Christ marries His church, He says He will forgive her sins, and swears He will forgive her harlotry.
我回答。他们可能犯罪，违背契约的教义，违背婚姻合同的条款，就像妻子可能会有另一个情人一样。但如果合同中有这样的规定，“她将成为我的妻子，即使她有另一个情人”，那么她的淫乱行为不会根据任何法律破坏婚姻合同。现在，当基督与他的教会结婚时，他说他将宽恕她的罪过，并发誓要宽恕她的淫乱行为。

But I ask, What makes a man to be within the covenant? Answer. Not faith nor obedience. What then? God's free love. Ezek. 16:8, "Thy time was the time of love,—I sware unto thee, and entered into a covenant with thee." Then how long is a contract valid? So long as the chief clause is kept. Now, the chief head of the contract is God's eternal love, and all here is fastened on God's free promise; and this is surer than mountains of brass. As long as the foundation and corner-stone is firm, the wall standeth. Now, in all the sins of the elect, the unchangeable love of God standeth still. And let Papists, Arminians, and Socinians, come and loose this corner-stone if they can: it will break all their backs to aim at it, and has clouded their wits already.
但我问，是什么使一个人成为圣约之内的人？答案是，不是信仰也不是顺从。那么是什么呢？是上帝的自由之爱。以西结书 16:8 说：“你的时候到了，是爱情的时候；我就用血把你抹上，又与你立约。”那么一个合同的有效期有多长呢？只要主要条款得到遵守。现在，合同的主要内容是上帝的永恒之爱，而这一切都依附于上帝的自由应许；这比铜山还要坚固。只要基础和房角石稳固，墙就会屹立不倒。现在，在选民的一切罪恶中，上帝那不变的爱仍然存在。让天主教徒、阿米那派和索西尼派来试图解开这个房角石吧，如果他们能做到的话，那将会折断他们的脊梁骨，并已经迷惑了他们的智慧。

To sin against the covenant is to cast the grace of the covenant fully away, so as if they were without it; so that they are not now within it; as Adam was after the fall. But, by sin, the elect cannot shake off the seed of God (1 John 3:9), "For His seed remaineth in Him." Here is a special difference betwixt the first and the last covenant that will clear the matter.
违背盟约就是完全抛弃盟约的恩典，就好像他们没有它一样；所以他们现在不再在其中；就像亚当在堕落之后一样。但是，藉着犯罪，选民不能摆脱上帝的种子（约翰一书 3:9），"因为他的种子仍在他里面。"这里有一个将澄清问题的第一和最后盟约之间的特殊区别。

In the first covenant, Adam had not a tutor, he was like a daft young heir, who, having gotten infeftment of all that his father gave him, he wastes and spends all. But, in the latter covenant, God does with us as a father doth with a bankrupt son: he gives him little at once, infefts him not, but keeps a hank in his own hand,* and gives him over to a tutor. Man has cracked his credit with God; and so the Lord will not put a sum in free will's hands again; but He doth two things. 1. He gives little in hand but the end of the covenant, and keeps the body of it in His own. Our writs and charters are in Christ's keeping, we lose aye the thing we get, and therefore God gives us only a copy of the charter; but while here we never get the principal; Christ keeps the great sum and gives us but like a penny to keep our purse. 2. We have not power to cast out the seed again no more than a man child has power to make himself a woman child.
在第一个约定中，亚当没有导师，他像一个愚蠢的年轻继承人，得到了父亲给他的一切，却浪费和花光了。但是，在后来的约定中，上帝对待我们就像一个父亲对待破产的儿子一样：他一次只给他一点点，不给他继承权，而是把权力留在自己手中，并把他交给一个导师。人在上帝面前失去了信用，所以主不会再把一大笔钱交给人的自由意志；但是他做了两件事。1.他只给一点点，但是约定的结束在他自己手中。我们的文件和契约都在基督手中，我们总是失去我们得到的东西，所以上帝只给我们一份契约的副本；但是在这里我们永远得不到原件；基督保留了巨额资金，只给我们一点点来保管我们的钱包。2.我们没有权力再次播种，就像男孩没有权力变成女孩一样。

Now, the point is, Wherefore saith God He will break His covenant with His people?
现在，关键是，为什么上帝说他会与他的子民废除他们的约定？

Answer. It is not He will break His covenant with these same elect persons, as John, Thomas, Anna, Mary, and all who are elected, or within the covenant: but He breaketh the covenant with a new generation, a generation of castaways, who are their seed, and gloried that the covenant was made with their fathers, and call themselves Abraham's seed and chiefest kindred: their kindred was better than themselves. That particular church, had so many years of Christ for mail† and duty.‡ The tack§ expires, they sin, and pay not; then Christ warns all the tenants, in His Father's name, to flit. The contract was made with their fathers; they came in their fathers' room, but did not their duty, and God put them away. But as for the true, friendly, and tender believers, He takes some of them to their rest, and some to their kingdom. And if here and there one be left, when the Shepherd's staff is broken, He feeds them secretly; and is a little sanctuary to them, and they shall get crowns immediately from God. And therefore the breaking of the covenant is nothing but the breaking of the staff, and taking away of the word from the people of the Jews.
回答。他不会与这些被选中的人，如约翰、托马斯、安娜、玛丽和所有被选中的人或在盟约中的人，违背他的盟约；但他会与一个新一代的被遗弃者违背盟约，他们是他们的后代，并为与他们的祖先订立盟约而自豪，并称自己为亚伯拉罕的后裔和最亲近的亲属：他们的亲属比他们自己更好。那个特定的教会，有着如此多年的基督作为信件和责任。合同到期，他们犯罪，不支付；然后基督以他父亲的名义警告所有的租户搬离。合同是与他们的祖先订立的；他们代替他们的祖先进来，但没有履行他们的责任，上帝将他们抛弃。但对于真正友好和温柔的信徒，他带一些人进入他们的安息，一些人进入他们的国度。如果还有一两个人在牧人的杖折断时留下，他会暗中喂养他们；他对他们来说是一个小避难所，他们将立即从上帝那里得到冠冕。因此，破坏盟约只是破坏杖，从犹太人中夺走上帝的话语。

And therefore we may learn our lesson, if we are good scholars. The Lord has given us summons, and our tacks are worn out. Many are called home who are within the covenant. God can separate His own from the wicked, and then God shall tear the contract of marriage. Therefore try your holding, and look out your papers, and see upon what terms ye brock* Christ. I fear some have nothing but profession, empty, windy profession; others have the thoughts of their own head; many have little law or right upon their side for Christ. Therefore see to yourselves; Christ has said He will try your sitting, what shall either be His, or your own. Your rights are growing old, renew them to-day, and make sure work.
因此，如果我们是好学生，我们可以吸取教训。主给了我们召唤，我们的航向已经磨损。许多人被召回，他们在盟约之内。上帝可以将自己与恶人分开，然后上帝将撕毁婚姻合同。因此，请检查你们的把握，并查看你们的文件，看看你们与基督的交易条件是什么。我担心有些人只有表面的虔诚，空洞、虚浮的虔诚；其他人只有自己的想法；许多人对基督来说几乎没有法律或权利。所以要自己留意；基督已经说过他将审查你们的位置，到底是他的，还是你们自己的。你们的权利正在老去，今天就更新它们，确保工作。

"And it was broken," &c.—When God will break the staff, who can keep it whole? There can none come after God that can mend the thing that He doeth. When God gives out the doom, it is no empty talk. The thing that God makes crooked no man can set a foot on it and even it (Eccles. 7:13, Job 12:14). He says, Behold He breaketh down, and it cannot be built up again. Then, ere the decreet be given forth, let us return: for who will get a suspension on the Lord's decreet? Nay (Jer. 15:1), "Though Moses and Samuel stood before me, my heart could not be towards this people." And therefore, if He give His church a shake for her sins, it will try all our art to mend her; and if He shall drive our hard hearts all to pieces, then put ye your hands to mend it.
当神打断令牌时，谁能使它完整？没有人能够补救神所作之事。神一旦宣判，决不是空话。神弄歪的事没有人能够修正，甚至无法触及（见《传道书》7:13，约伯记 12:14）。经文还说：“仆人心中自有智慧，就是在愚昧人中也显明。”（箴言 14:33）他说：“他一拆毁，人就不能再建造；他一禁闭人，人就不能开释。”（伯 12:14）到了决定已经宣布前，让我们回转；因为谁能挽回主的决定呢？66:53）“约拿单的弓是大巧如拇指，扫罗的弓是大有力如加工者所用的麻杆。” （撒上 2:12）“这众民中再没有一个像米利波大的；耶和华所差的不是在他们中间。”（撒上 2:12)

4. "And the poor of the flock knew that it was the word of the Lord."—Hear how He speaks of the remnant of election. Ask what is the church, and especially after judgment has gone through the land? They are a number of on-waiters. There was nothing left now, when Christ had broken His two staves, Beauty and Bands, but to wait on an absent hidden Christ. For we can all wait on and believe when the Bridegroom fills our eyes with His presence, but see what the prophet Isaiah saith, chap. 8:17, "I will wait upon the Lord, that hideth His face from the house of Jacob, and will look for Him." This is something to wait for a hidden God, and to kiss Christ in the dark night, that is a wonder, Psalm 123, "Behold, as the eyes of servants look into the hand of their masters, and as the eyes of a maiden into the hand of her mistress: so our eyes wait upon the Lord our God, until that He have mercy upon us." Ken ye not, when a poor servant has gotten a bloody skin, and comes in all bloody to his master, what a look will he let out, even as he would look through him: so are our Lord's children, when oppressed with bloody faces, looking up to our Lord and waiting on (see Psalm 130:6). As the morning watch waiteth for the morning; so we see the saints holding out their tired arms to God, and longing and looking over the mountains. And they have little or nothing in hand but hope.
“而群羊中的贫穷者知道这是主的话。”听听祂如何谈论选民的余民。问问教会是什么，尤其是在审判经过之后？他们是一群等待者。当基督打破了美丽和束缚这两根杖时，除了等待一个缺席的隐秘基督，什么也没有留下。因为当新郎以祂的存在充满我们的眼睛时，我们都可以等待和相信，但请看先知以赛亚所说，第 8 章 17 节：“我要等候那掩面不顾雅各家的耶和华，我要仰望祂。”等待一个隐秘的神，在黑暗的夜晚亲吻基督，这是一件奇迹，诗篇 123：“看哪，仆人的眼睛怎样望主人的手，使女的眼睛怎样望主母的手，我们的眼睛也照样望耶和华我们的神，直到祂怜悯我们。”难道你们不知道吗？当一个贫穷的仆人被打得浑身是血，满脸血迹地回到主人面前时，主人会怎样看他，就像他要透过他看一样：我们主的儿女也是如此，当他们被血腥的脸庞压迫时，仰望我们的主，等待着（见诗篇 130:6）。 正如黎明的守望者等待着黎明一样，我们看到圣徒们伸出疲惫的双臂向上帝祈祷，渴望并期待着山峦的彼岸。他们手中几乎没有什么，只有希望。

Here is a doubt answered. Worldlings say, What have ye that we have not? Ye are a sick, poor, oppressed, banished, and mocked people; and where is your happiness. We have here an answer to such; we are on-waiters on God. Ken ye not some are very rich, and have thousands in this man's hand, and thousands in that man's hand. If ye ask them where their riches is, and bid them let you see what they are worth; they can let you see nothing but a number of papers, and bonds; even so, heaven is the land of promise, and the land of hope to believers. Let the apostle answer in this, 1 John 3:2, "Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when He shall appear, we shall be like Him." We are the poor of the flock, and the nothings of the world (1 Cor. 1:21). We are nothing, that is, but little less than a straw, or a feather. But stay, I pray you, our stock is in God's hand. Wait ye on until yonder day, until the fait, clear, and bright heartsome morning of your long summer day, when Christ shall take His weeping bride in His arms, kiss her and wipe her face, and say, "My dear sister, hold thy tongue," and shall busk her with His own hand.
这里有一个疑问的答案。凡人说，你们有什么我们没有的？你们是一个生病、贫穷、受压迫、被驱逐和被嘲笑的人；你们的幸福在哪里？对于这样的问题，我们有一个回答；我们是上帝的等待者。难道你们不知道有些人非常富有，手里有成千上万的财富。如果你们问他们财富在哪里，并要求他们让你们看看他们值多少钱；他们只能让你们看到一堆纸和债券；同样，天堂是信徒的应许之地，是希望之地。让使徒在约翰一书 3:2 中回答：“亲爱的弟兄啊，我们现在是神的儿女，将来如何，还没有显明；但我们知道，当祂显现的时候，我们必要像祂。”我们是羊群中的穷人，是世界上的无物之人（哥林多前书 1:21）。我们什么都不是，只不过比稻草或羽毛稍微好一点。但请你们等一下，我们的财富在上帝手中。 等待直到那一天，直到你们漫长夏日的信仰、明亮和愉悦的早晨，当基督将他哭泣的新娘拥入怀中，亲吻她并擦拭她的脸，然后说：“亲爱的姐妹，闭上你的嘴”，并用自己的手装扮她。

Will ye let this foul black shower blow by; die not for sorrow. Wait on; now stir about Christ's door, cry over the wall, Lord, Jesus, take in a begging brother. Cry and wait, and I can assure you Christ Jesus is cautioner, and the Holy Spirit notary, who writes it, and takes heaven and earth, sun and moon, to be witnesses, that ye shall laugh and rejoice, and be forced to say, Believers indeed have a great to-look,* and are very happy.
你会让这股污秽的黑暗风暴过去；不要因悲伤而死。等待；现在在基督的门口四处活动，向墙上哭喊，主耶稣，请接纳一个乞讨的兄弟。哭泣和等待，我可以向你保证，基督耶稣是保证人，圣灵是公证人，写下这一切，并以天地、太阳和月亮为证人，你将会笑和欢喜，并被迫说，信徒确实有一个伟大的目标，非常幸福。

"Then I knew it was the word of the Lord."—So soon as the staff is broken, and the Lord flitted: the Lord's poor on-waiters miss Christ, they begin to clap their hands, and to say, Alas! He is away. And the rest know not what that means; they remember not that, though it was written as Zechariah had prophesied. So the Doctrine is, That Christ cannot steal away from His own, and beguile them, but they miss Him, and know that He is away. The faithful know when He goes, and when He comes. If not so, what means that of the spouse? "Saw ye him whom my soul loveth? And I charge you by the roes, and by the hinds of the field, that ye tell him when ye find him that I am sick of love" (Cant. 2) The Church sees Him on the mountains, standing behind the wall; she misses Him (Cant. 3), and cannot find Him with the watchmen. But on the contrary, you see the wicked never miss Him; they know not what God is doing when the staff is broken. Nay (Hos. 7:9), "Strangers have devoured Him, and He knows it not." And even when our church is falling there are men who say she is rising, and that the staff is as whole as ever it was, and more so: and say our church was under beggary and misery before. And why? They would have a kirk, conscience, and religion made of gold, silks, and velvets, and foot-mantles, and high horses, and much court. But this text says, the poor of the flock are the only on-waiters on Christ.
然后我知道这是主的话。当杖被打断，主消失了：主的贫穷等待者错过了基督，他们开始拍手，并说，哎呀！他走了。其他人不知道这意味着什么；他们不记得这是照着撒迦利亚的预言写的。所以教义是，基督不能从自己人那里偷偷溜走，欺骗他们，但他们错过了他，知道他走了。忠诚的人知道他何时离去，何时归来。如果不是这样，配偶的话是什么意思？“你们看见我心爱的人吗？我指着田野的母鹿和雌鹿嘱咐你们，当你们找到他时告诉他我因爱而生病”（雅歌 2 章）。教会在山上看见他，站在墙后；她错过了他（雅歌 3 章），在守望者那里找不到他。但相反，你看到恶人从不错过他；当杖被打断时，他们不知道上帝在做什么。不，（何西阿书 7:9）“外邦人吞吃了他，他却不知道。”甚至当我们的教会正在衰落时，仍有人说她正在崛起，杖仍然完整如初，甚至更好：并说我们的教会以前在乞丐和苦难中。 为什么呢？他们会有一座金子、丝绸和天鹅绒制成的教堂，以及脚踏毯、高头马和许多宫廷。但这段文字说，羊群中的穷人是唯一等待基督的人。

5. But to proceed to verse 12, "And I said unto them, If ye think good, give me my price."
但是继续到第 12 节，"我对他们说，如果你们认为合适，给我我的报酬。"

Doctrine. A good servant, such as Christ was, should get His hire uncraved: but Christ gets leave to crave His hire thrice over, ere He get it: yea, and to seek His own by law. Now, I think, I recollect to have heard of a humble meek Steward, speaking very modestly to his master, and saying, If it please you, I would have the thing I have wrought for. Even so (to speak with reverence), it is here.
教义。一个好的仆人，如同基督一样，应该不需要请求就能得到他的报酬：但是基督得到了三次请求他的报酬的许可：是的，他还可以依法寻求自己的报酬。现在，我想起了一个谦逊温和的管家，非常谦虚地对他的主人说，如果您愿意，我想要我为之工作的东西。就像这样（恭敬地说），在这里也是如此。

Doctrine. Hence we see where Christ has laboured, He will seek fruit (Isaiah 5), "I looked for grapes, and behold wild grapes." He will not work for nothing. He bade John Baptist make ready His way, ere He came. In Matt. 3:8, says John, Bring forth fruit worthy of amendment of life. And in all His doctrine, He urged the bringing forth of fruit. And as for the Jews' waste, He cursed the fig-tree, because it had leaves, and no fruit; therefore every one in Christ's house, seeing Christ served you in hard service, and gave His life in ransom for you, pay Him. Remember Christ is a hard craver, and will seek His own, especially His wages from you, even obedience, and newness of life. O then! See that ye bear not bulk* in His garden, and no more; but do good for fear He pull you up and cast you over the dyke. When men are redeemed, and have gotten forgiveness, they are ready to sit down and do no more; just as if a drink of the well in David's house had made them drunken, and laid them over to sleep. Nay, but when ye have gotten mercy, ye must up the brae.† For know ye, that when Christ saves you, as your Shepherd, and gives His life for you, see that you bargain, or change with Him, to give Him yourself for His wages. When an honest man bargains with another, he says to him, Ye shall be no loser: I shall lose ere ye lose. So should ye, when Christ bargains with you; let Him not be behind, but rather lose yourselves, ere Christ want a penny of His wages. Woe's me, to hear that professors, in buying or selling, will, for five or six shillings more of a price, let Christ's glory get a blot. Is this to pay Him His wages? It were something to be a servant, would ye pay Him for by-gones.* In this ye may learn a doctrine.
因此我们看到，基督所劳动的地方，他必要寻找果实（以赛亚书 5），“我寻求葡萄，却长出了野葡萄。”他不会白费力气。他命约翰施洗者在他来临之前预备道路。约翰在马太福音 3:8 中说，结果生出配得悔改的果子。在他所有的教义中，他都敦促结果生出果实。至于犹太人的荒废，他咒骂了无果实的无花果树；因此，基督的家中的每一个人都要看到基督为你们辛苦服侍，并为你们的生命做了赎价，要报答给他。要记住，基督是一个苛刻的要求者，特别是要从你们那里寻求自己的报酬，就是顺服和新的生命。哦，所以！要看好，你们不要在他的园中白占地方，什么也不做；否则，害怕他拔起你们，丢到堤岸外面去。当人得到救赎和蒙赦免时，他们倾向于坐下来什么也不再做，就像在大卫的家里喝了一口井水，就让他们醉倒睡着一样。不，但当你们得到怜悯时，你们必须爬起来。†要知道，当基督作为你们的牧人拯救你们，并为你们舍命时，你们要与他交换，用自己来作为他的工资。当一个诚实的人与另一个人交换时，他对他说，你不会吃亏：我会在你之前吃亏。所以当基督与你们交换时，你们也应该如此，不要让他吃亏，宁愿自己吃亏，也不要让基督少得一分工资。唉，听到那些信徒在买卖中，为了多得五六先令，让基督的荣耀受到玷污，真是令人痛心。这算是给他支付工资吗？如果你们愿意为过去的事情付出代价，那就算是做个仆人也好。从中你们可以学到一个教义。

Doctrine. Christ is made a servant, and a servant is not his own, but a bond man; an hired servant is his master's, and all his work is his master's; and he is bound to serve no other. How is this? Was Christ our servant? Yea, He says, in Matt. 20:28, "The Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many."
教义。基督成为了一个仆人，而仆人不是自己的主人，而是奴隶；雇佣的仆人是主人的，他的一切工作都属于主人；他必须服侍别人。这是怎么回事？基督是我们的仆人吗？是的，他在马太福音 20:28 中说：“人子来不是要受人的服侍，乃是要服侍人，并且舍命，作多人的赎价。”

But it were well done here to clear the matter to you, and to let you see that Christ was hired, and who hired Him. We hired Him not. Why then should He crave His wages of His church?
但在这里，很有必要向你澄清这个问题，并让你看到基督是被雇佣的，以及是谁雇佣了他。我们没有雇佣他。那么，为什么他要向教会索取工资呢？

Answer. His Father hired Him. For understanding of this;—God, our Father, and Christ's Father, had a necessary piece of service to do: He had His sheep to bring out of hell: sheep that had gone astray, over and beyond the black river of death and hell: and our merciful Lord would fain have them brought home again. The angels could not take the service in hand: they could never have won the hire: but in comes Christ, and says, I will win the wages. And He struck hands with the Father: and was booked God's servant. Isaiah 42, "Behold My servant, whom I have chosen." At the meeting, Christ said, I will do Your bidding; and so He did (Psalm 40:7, 8), "Then said He, Lo, I come: in the volume of the book it is written of Me, I delight to do Thy will, O My God; yea, Thy law is written within My heart." And (Isaiah 50:5), "The Lord hath opened," or pierced, "mine ear:" as the servant under the law, who would not leave his master's service; so was our Lord. And further, He says, I was not rebellious, neither turned I away My back. Verse 6, "I gave My back to the smiters, and My cheeks to them that plucked off the hair." And (Phil. 2:7), "He made Himself of no reputation, and took upon Him the form of a servant." There is Christ saying, My Father bored My ear, and hired Me as a servant, to suffer shame and death. And says Christ, I did My duty, I played not the truant, I brake not to Him: or I came not back, nor turned to a back-side: I brake not away from My Master, as an ill servant. Now then, ye see, God hired Him to Himself, and God hired Him to us; and Christ was true to His Master, and God trusted all to Him (Isaiah 52:13), "Behold, My Servant shall deal prudently." And so God gave Him in hand grace and strength above His fellows for the work; and promised Him a willing people, or a kingdom. And Christ accepted of the condition, and said, Send Me, a bargain be it.
答案。他的父亲雇佣了他。为了理解这一点，上帝，我们的父亲，和基督的父亲，有一项必要的任务要完成：他必须把他的羊从地狱中带出来：那些迷失了方向的羊，越过了黑暗的死亡和地狱之河：我们仁慈的主愿意把它们带回家。天使们无法承担这项任务：他们永远无法赢得报酬：但基督进来了，说，我来赢得工资。他与父亲握手，并被登记为上帝的仆人。以赛亚书 42 章说：“看哪，我所拣选的仆人。”在会议上，基督说，我会按照你的吩咐去做；他也确实这样做了（诗篇 40:7,8）：“于是我说，看哪，我来了，我的事在经卷上已经记载了。我的上帝啊，我乐意照着你的旨意行，你的律法在我心里。”以赛亚书 50:5 也说：“主耶和华已经开通了我的耳朵。”就像律法下的仆人不愿离开主人的服务一样，我们的主也是如此。而且，他还说，我没有违抗，也没有转身离开。第 6 节说：“我将背给那打我的人，将脸给那拔我胡须的人。”还有（腓立比书） 2:7），“他却虚己，取了奴仆的形像。”基督说，我的父亲剌穿了我的耳朵，雇佣我作为一个仆人，受辱和死亡。基督说，我尽了我的职责，我没有逃避，我没有背叛他，我没有回头，我没有像一个坏仆人那样逃离我的主人。现在你们看到了，上帝雇佣了他给自己，上帝也雇佣了他给我们；基督对他的主人忠诚，上帝把一切都交给了他（以赛亚书 52:13），“看哪，我的仆人必行事有智慧。”因此，上帝给了他超过同伴的恩典和力量来完成这项工作；并向他应许了一个甘心的子民，或者说一个国度。基督接受了这个条件，并说，派遣我吧，这是一笔交易。

Now, God be thanked for that hired Servant. And God gave to Christ something in hand; even our nature. By taking a body, Christ bound Himself to us, head and foot, as well as He was bound to God. For He having taken our nature, was sworn to bestow His manhood upon us, to redeem us. For had He taken on man's nature, and not saved man, He had not kept the condition as a faithful servant: but now being bound, He then puts His hand to the pen, and says Amen to the bargain. So then, when Christ became man, He said, A bargain be it. It's true, naked manhood was not enough to make Him a sufficient servant; but Christ said, I shall put to that which is wanting. I shall put to My grace to your nature, and My God-head to your manhood, to make the work hold forward. Now know that the Lord was bound to God and to us, not merely to do His best to perfect the service; not to bring our salvation under free communing* betwixt God and us: not as if He had said, I shall do what I can to make the agreement betwixt you, and to save you: I will see if I can please parties; and, if not, I shall leave it no worse than I found it. Nay, but accepting the office of a Mediatorship, He took upon Him an absolute submission to make up the difference, or else to stick by the gate;† and that what God had left undone (to speak so) Christ was bound as a Servant to make it up. So God and man made it up; for God had lost the glory, both of His truth and justice: of His active and passive obedience. Man had taken it from Him; and Christ said to His Father, All Thy losses be upon Me, and crave Me for all: and here what man had stolen, Christ gave it again, of the same kind: as if money was stolen, and money was given again to him from whom it was stolen.
现在，感谢上帝给予那个雇佣的仆人。上帝给了基督一些东西；甚至是我们的本性。通过接受一个身体，基督将自己与我们紧密联系在一起，既与上帝紧密联系，也与我们紧密联系。因为他接受了我们的本性，他发誓要将他的人性赐予我们，以赎回我们。因为如果他接受了人的本性，却没有拯救人，他就没有像一个忠诚的仆人那样履行条件；但是现在他被束缚了，他就拿起笔，对这个交易说了“阿门”。所以，当基督成为人的时候，他说：“成交了”。诚然，赤裸的人性还不足以使他成为一个足够的仆人；但是基督说：“我要补充所缺乏的”。我要将我的恩典赐予你们的本性，将我的神性赐予你们的人性，以使这项工作继续进行。现在要知道，主既与上帝和我们紧密联系，不仅仅是尽力完善服务；不是将我们的救恩置于上帝和我们之间的自由交流之下：不是说，我将尽力使你们之间达成协议，拯救你们：我将看看是否能取悦各方；如果不能，我将把它留下，不会比我发现的时候更糟。 然而，接受调解的职责，他完全顺从，弥补差距，否则就坚守门户；上帝所未完成的（这样说）基督作为仆人有责任弥补。因此，上帝和人和解了；因为上帝失去了他的真理和公正的荣耀：他的积极和被动的顺从。人从他那里夺走了它；基督对他的父亲说，你所有的损失都归在我身上，为我而求：在这里，人所偷走的，基督以同样的方式归还，就像金钱被偷走，然后再从被偷走的人那里归还金钱一样。

Let us learn, then, to bind ourselves to Christ, as He bound Himself to us; for He could not run away when once He was bound. So when once we are His, we may not take the play. Christ once gave in obedience (when we had lost heaven) to justice and truth; and Christ said, My dear brethren, all your losses be on me, Amen. Now, well said, Lord Jesus. Look then now, how Christ was bound for you, and yet ye think much to bind your necks to His service, for thirty or forty years, and then to go to heaven through Him? But he went a rougher gate for you, to hell and the grave. Now, be content to bind yourselves to Him, I pray you.
让我们学习，然后，将自己与基督紧密联系在一起，因为一旦他被捆绑，他就无法逃脱。所以一旦我们属于他，我们就不能玩耍。基督曾经顺服（当我们失去天堂时）公正和真理；基督说，亲爱的弟兄们，你们所有的损失都归于我，阿门。现在，主耶稣说得好。现在看看，基督为你而被捆绑，而你们却觉得捆绑自己的脖子去服侍他三四十年，然后通过他去天堂是多么困难？但他为你们走过了更艰难的道路，去了地狱和坟墓。现在，请满足地将自己捆绑在他身上。

"And if not, forbear."—As if Christ would say, If ye will not pay Me, I will not break My heart for the matter; keep it to yourselves. I will do My work; My Father will pay Me. He is even speaking as they use to do to dyvours. Either pay Me, or say ye will not: shift* Me not. Give Me either wages, or surety, that I may seek My own by law.
如果不愿意，就算了。- 好像基督要说，如果你们不愿意付给我，我也不会因此而伤心；把它留给你们自己。我会完成我的工作；我的父会付给我。他甚至像他们对待欠债人一样说话。要么付给我，要么说你们不愿意：不要拖延我。给我工资，或者担保，这样我可以通过法律来寻求我的权益。

But then I see when all is done, Christ cares not much to want His wages, He resolved to do the work whether He got hire or not. It was another He was looking to than man. He had an earnest desire after the work, howbeit we should pay Him nothing. For the matter stood not upon our will, and our love, so as if Christ had said, I work My work, and die, upon condition they will pay Me. Nay, it was not so; but a reason in His death and mediation was to win our will to obedience, and to purchase grace, whereby we should be made willing to pay Him His wages. And here we see, if a nation refuse Him, as Scotland, He will get others willing to pay Him His wages. He will not want a new master.
但当一切都完成了，我看到基督并不在意是否得到报酬，他决定去做这项工作，无论是否得到报酬。他所追求的是比人更重要的东西。他对这项工作充满热切的渴望，即使我们不付给他任何报酬。因为这件事不取决于我们的意愿和爱，就像基督所说的，我做我的工作并死去，在条件下他们会支付我工资。不，情况并非如此。他死亡和代祷的原因是要赢得我们对顺从的意愿，并获得恩典，从而让我们愿意支付他的工资。在这里，我们看到，如果一个国家拒绝他，就像苏格兰一样，他会找到其他人愿意支付他的工资。他不需要一个新的主人。

6. "So they weighed for My price thirty pieces of silver."—Consider this answer was neither boasting nor high; but like the meek Lamb of God; like a poor oppressed servant, He craved His wages, and said, Give me My hire for My labour. See the rough answer they gave Him, Give You Your wages; the carpenter's Son who has a devil? Give Him thirty pieces (say they) to buy Him to the gallows! Hire Judas to put Him out to us, that we may take Him and hang Him, for that is the wages we allow upon Him! Is not this indiscreet talking to the Son of God. They pay the Shepherd His wages with many a blea stroke,† saying, Let Him take that for His pains. They answered even as a rough master does to an ill servant, who says, Pay me, and let me go my ways. The master answers, Give you your wages! give you the gallows! So do they answer Christ, as if He were an ill servant. But His Father sent Him with good words, "I am that good Shepherd, come unto Me all ye that are weary, and heavy laden. If any man thirst, let him come to Me, and drink." Then might not the priests have given our Lord a good answer? Nay, see two words in Matt. 21:38, 39. The Heir came to seek fruit, of the vineyard they caught Him and cast Him out of the vineyard, and slew Him. Would ye have believed, when Christ came to His own vineyard, that the servants would have slain Him and casten Him over the dyke; denied Him a grave, and let Him borrow another man's! Would ye not wonder to see Him come in to the church, in to the Parliament House, and to see men cast the door in His face, and hold Him out. Yet even so (Acts 4:11), He was the stone set at nought, and thrown over the wall. O! a strange thing! Would they give Him no room in the wall? Might they not have made Him a pinning?* Or was He not fit for the work?
"所以他们为了我的代价，给了我三十块银子。"——请考虑这个回答既不是夸耀也不是高傲；而是像温和的上帝羔羊一样；像一个受压迫的贫穷仆人，他渴望得到他的工资，说：“给我我的劳动报酬。”看看他们给他的粗鲁回答，给你你的工资；那个木匠的儿子有魔鬼？给他三十块钱（他们说）把他买到绞刑架上去！雇佣犹大把他带给我们，我们可以抓住他并绞死他，因为这是我们给他的工资！这不是对上帝之子说话的不慎之举吗？他们用许多刺耳的话给牧羊人支付工资，说：“让他为他的辛劳付出代价。”他们的回答就像一个粗暴的主人对待一个不称职的仆人，仆人说：“付给我工资，让我走。”主人回答说：“给你工资！给你绞刑架！”他们对待基督的方式也是如此，好像他是一个不称职的仆人。但他的父亲用好话派遣他，说：“我是那个好牧人，凡劳苦担重担的人都可以到我这里来。凡口渴的人，可以到我这里来喝。”那么祭司们难道不能给我们的主一个好的回答吗？不，看看马太福音 21:38, 39 中的两个字。 继承人来寻找果实，他们抓住他，将他赶出葡萄园，并杀害了他。当基督来到自己的葡萄园时，你们会相信仆人会杀害他并把他扔过围墙吗？他们拒绝给他一个坟墓，让他借用别人的！你们不会惊讶地看到他进入教堂、议会大厦，看到人们把门关在他面前，把他拒之门外吗？然而，正如经文所说（使徒行传 4:11），他是被人弃而不用的石头，被扔过墙。哦！多么奇怪的事情！他们难道不能给他墙上的一块地方吗？他们难道不能把他当作一个钉子吗？或者他不适合这个工作吗？

Now ye may say, Foresaw not Christ all this; saw He not, ere He was hired, what wages His master's would give Him? Ay, this text tells, in Zechariah's days He saw it. Wherefore then entered He on the service?
现在你们可能会说，难道基督没有预见到这一切吗？他在被雇佣之前难道不知道他的主人会给他多少工资吗？是的，这段经文告诉我们，在撒迦利亚的时代，他就已经看到了。那么他为什么还要接受这项任务呢？

Answer. If ye look the text, ye will see He took the hire and would not return it again; but in His providing, He cast it to the Potter's field, and went on in His service for all that. See yet more, what a meek and patient servant Christ was. He cried, Pay Me My wages; but they said, Give You wages! give You thirty pieces of silver to buy You to the gallows. Thus they stormed at Christ's answer, and ran away. Yet indeed He took it, and employed it as he thought good. He calls it His wages; as if He would say, This is even as much as refusing to pay Me. Why not willing, My dear spouse? Thirty pieces of silver to buy Me to the cross! I am even content; a bargain be it. I see it will be so: I foresee and prophesy it will be so.
回答。如果你看这段文字，你会看到他拿了工钱却不归还；但在他的供应中，他把它投到陶工的田地里，并继续为众人服务。再看，基督是多么温和和忍耐的仆人。他喊着，给我我的工钱；但他们说，给你工钱！给你三十块银币买你上绞架。于是他们对基督的回答发怒，逃走了。然而他确实接受了，并按照他认为好的方式使用了它。他称之为他的工钱；好像他要说，这甚至等于拒绝给我工钱。为什么不愿意，我亲爱的配偶？三十块银币买我上十字架！我甚至满意；就这么定了。我看到它会这样：我预见并预言它会这样。

Then the Lord saw how matters would go, and how He would be handled; but yet He would not repent of the bargain; He would not give it over; He accepted of the money, and goes forward in His service, until He be betrayed, slain, and buried. Ye may see, then Christ had resolved on the worst, to swallow all indignities, and set His face against the stormy blast. Now, see ye, all that Christ got was a hard reward for His service: He had many a wet foot in seeking His sheep; and got but twenty-six pounds Scots* for His pains. Christ did not stumble on the matter by guess, as one who makes a bargain, and when He sees what it will cost Him, He says, It had been good for Me if I had never seen it. Nay, but Christ saw the worst, and resolved on the worst. Nay, but has He not been serving all along ever since the Reformation? And who can deny that He has been feeding His sheep amongst us, craving His wages, and seeking His fruit? But alas! we have given Him as little as they did before the Reformation? We have sold Him and His truth. What fruits has He gotten? They are worth nothing. Nothing but ignorance of God, idolatry, cursing, lying, and swearing; and on His Sabbath He gets but raw service, an hour and a half, and on some days mickle vanity and pride in apparel, extortion, no justice, but many false laws, incest, and adulteries; many unrevenged bloods, a wicked and windy profession.
然后主看到事情的发展和他将如何被对待，但他不会后悔这个交易；他不会放弃；他接受了钱，继续他的事工，直到被出卖、被杀和被埋葬。你们可以看到，基督已经决定了最糟糕的情况，承受所有的侮辱，面对风暴的冲击。现在，你们看到，基督为他的事工得到的是一份艰难的回报：他在寻找他的羊时湿了很多脚，为此付出的代价只有 26 英镑苏格兰货币。基督并不是碰巧遇到这个问题，就像一个做交易的人，当他看到这将花费他多少时，他会说，如果我从未见过它，那就好了。不，基督看到了最糟糕的情况，并决定了最糟糕的情况。不，他自从宗教改革以来一直在事奉吗？谁能否认他一直在我们中间喂养他的羊，要求他的工资，寻找他的果实？但是，唉！我们给他的和宗教改革之前一样少吗？我们出卖了他和他的真理。他得到了什么果实？它们一文不值。 只有对上帝的无知、偶像崇拜、咒骂、撒谎和诅咒；在他的安息日上，只得到了粗糙的仪式，一个半小时，而在某些日子里则充满了虚荣和骄傲的服饰、勒索、没有正义，只有许多虚假的法律、乱伦和通奸；许多未报复的血债，一种邪恶而虚伪的信仰。

"A goodly price."—Christ speaks as a man to be pitied or bemoaned; like a poor servant beguiled of his wages. As if he had said, God kens if I wan it not dear. I endured the winter's cold and the summer's heat. Many a weary night was I awake when they were asleep; and look at the hire they have given Me! Indeed, a good price that I the Lord was valued at! These worldlings, like Judas, the Scribes, and Pharisees, who love the world, and never have a right estimation of Christ; for thirty pieces of silver the kirk-men bought and sold Him. If the world be great in your books, Christ has then lost court* in your hearts; for faith and a good conscience die and live together. Make once a hole in a good conscience, and bring in the world into your hearts, and ye shall see faith sink very soon. I wish men saw with two eyes here, that the world is a golden hammer to break religion in pieces, and that it breaks down the kirk walls. For what has overturned Christ and religion but men's love of the world, court, and honour. Go over to Rome, and see how they love God, who make golden kirks and golden images their religion. They have riches and fat benefices, and therefore they have put a tongue in Purgatory's mouth to cry, Money, Money. They love honour well, and therefore their doctrine cries, A Pope above all kings and emperors in worldly glory. And because the second commandment speaks against their images, they have shut it out as a servant. Men see not their court.† and the world can put a lie in their consciences, and cause them to believe black is white, and idolatry is a thing indifferent. Would ye know the cause of it? (but men will not believe it). When once the affections are passionate, and when therefore the truth comes into the soul of men of corrupt minds and affections, it is like good wine put into old bottles: our hearts sour the truth. Or, like a beautiful stranger coming into a very smoky house, who is all bleared and blackened to-morrow. And why? God's truth charges us to bow to it, and to deny our own wills, and lusts; and yield obedience to it. But when men's affections are poisoned with their lusts, they change the law to say as they say, and wrest, patch, and make religion, and the truth, as a wide shoe to suit their foot: or as a coat with a wide bosom, that they may take both religion and their lusts into it. Hence the adulterer will not bow his back to the seventh commandment; he would have it get a back-blow with his hammer, that it might crook and bow to his lusts. And the covetous man, because he will not be reformed, would wish a reformation on the tenth commandment. The fool's poisoned heart says, God will not bow to him, therefore he gives his conscience a back-throw, till it take the cramp again: and then he says in his heart, There is no God. And do we not see it so this day? Religion goes straight, and the truth of God takes even out at the gate: but men's hearts are upon policy, state, benefices, honour, and court; therefore they would cast religion in a pair of moulds and give it a back-throw, to cause it go halting and clinsing* after the world. And if Christ would say and do, as the rulers of the people would have Him, He should not be crucified.
“一个高价。”-基督说话时像一个可怜或可悲的人；就像一个被欺骗了工资的贫穷仆人。好像他在说，天知道我是否没有付出代价。我忍受了冬天的寒冷和夏天的炎热。许多个疲惫的夜晚，当他们睡着时，我却醒着；看看他们给了我什么报酬！确实，我作为主被估价的价格不错！这些世俗之人，像犹大、文士和法利赛人一样，他们爱世界，从来没有正确评估基督；教堂的人用三十块银币买卖了他。如果世界在你们心中很重要，那么基督在你们心中就失去了地位；因为信仰和良心是生死相依的。只要在良心中留下一个破洞，让世界进入你们的心中，你们就会看到信仰很快消失。我希望人们在这里用双眼看到，世界是一个打碎宗教的金锤子，它打破了教堂的墙壁。因为是什么推翻了基督和宗教，不过是人们对世界、宫廷和荣誉的爱。去罗马看看，看看他们如何爱上帝，他们把金色的教堂和金色的偶像作为他们的宗教。 他们拥有财富和丰厚的福利，因此他们在炼狱的嘴里放了一颗舌头，喊着，钱，钱。他们非常爱荣誉，因此他们的教义喊着，教皇在世俗荣耀中高于所有国王和皇帝。因为第二条诫命反对他们的偶像，所以他们把它当作仆人排除在外。人们看不到他们的法庭，世界可以在他们的良心中撒谎，让他们相信黑是白，拜偶像是一件无关紧要的事。你想知道原因吗？（但人们不会相信）。一旦情感激烈，当真理进入堕落思想和情感的人的灵魂时，就像好酒倒入旧瓶子一样：我们的心使真理变酸。或者，就像一个美丽的陌生人进入一个非常烟雾弥漫的房子，明天就会变得模糊和黑乎乎。为什么呢？上帝的真理要求我们向它屈服，否认自己的意愿和欲望，并顺从于它。 但是当人们的情感被欲望毒害时，他们改变法律以适应自己的说法，并曲解、修补和制造宗教和真理，就像一只宽松的鞋子适应他们的脚，或者像一件有宽松胸襟的外套，让他们既能拥有宗教又能满足他们的欲望。因此，通奸者不会遵守第七条戒律；他希望用锤子给它一个反击，使其弯曲和屈服于他的欲望。而贪婪的人，因为不愿改过，希望第十条戒律得到改革。愚蠢的心灵中毒，说上帝不会屈服于他，因此他给自己的良心一个反击，直到它再次抽筋。然后他在心里说，没有上帝。难道我们今天不是这样吗？宗教走直路，上帝的真理甚至走出了门：但人们的心思却在政策、国家、福利、荣誉和宫廷上；因此，他们想把宗教放入一对模具中，并给它一个反击，使其在世界之后跛行和屈服。如果基督按照人民的统治者所希望的说和做，他就不会被钉在十字架上。

"That I was valued at:" which I the Lord Jesus, Jehovah, who brake the staves, of beauty and bands, was valued at.—This is clear in the 13th verse, and in Matt. 27:8, 9. It is the man, Christ, whom Judas sold, for Matthew cites the text: but he says that it was cited by the prophet Jeremiah. Now, the text is here in Zechariah: and there is not such a place in Jeremiah; therefore it is like that Zechariah was also called Jeremiah. For it was ordinary for the Jews to have two names; and especially because Zechariah and Jeremiah come both from the same fountain in the Hebrew: and they have both one signification; and both in our language signify, a man exalting God.
我被估值为：“我，主耶稣，耶和华，打破了美丽和束缚的杖。”这在第 13 节和马太福音 27:8,9 中是清楚的。这是指基督耶稣被犹大出卖，因为马太引用了这段经文，但他说这是耶利米先知引用的。然而，这段经文实际上出自撒迦利亚书，而耶利米书中并没有这样的地方；因此可以推测撒迦利亚也被称为耶利米。因为犹太人通常有两个名字，尤其是因为撒迦利亚和耶利米在希伯来语中都源自同一个词根，并且都有相同的意义；在我们的语言中都表示一个尊崇上帝的人。

But here the thing I would be at against the blinded Jews. Zechariah says, Jehovah was valued at thirty pieces of silver. Matthew says, the Son of man was valued at thirty pieces. So these two are one and the same person; which is a clear proof that our Mediator is both Jehovah, God Almighty, and also a betrayed Man, for thirty pieces of silver. The Jews might have remembered this prophecy when they gave thirty pieces of silver for Christ, and before their eyes it was cast down in the Lord's house, and by themselves made use of, to buy the Potter's field. So then, Christ is God and man (the Jews will not have Him, let us take Him); for thus it behoved the work of our redemption to be a mixed work, coming from two natures. Then take Him as sib* to you: Christ, God-man, is all beauty and fair to behold.
但是这里有一件事情，我要反对那些被蒙蔽的犹太人。撒迦利亚说，耶和华被估价三十块银子。马太说，人子被估价三十块。所以这两个是同一个人；这清楚地证明了我们的调停者既是耶和华，全能的上帝，也是一个被出卖的人，以三十块银子。当犹太人为基督支付三十块银子时，他们可能记得这个预言，在他们的眼前，这些银子被扔在主的殿里，并被他们自己使用，用来买陶工的田地。所以，基督既是上帝又是人（犹太人不接受他，让我们接受他）；因为这样，我们的救赎工作必须是一个来自两个本质的混合工作。那么，把他当作你的亲戚吧：基督，上帝-人，是所有的美和美丽。

Two things commend a wife, a sweet smell, and a fair colour. Christ-man smells of love, as sib to us; and Christ-God is all beauty and fairness itself, to behold. A precious stone, for beauty and colour: and also for the rareness of it, most excellent. So then in everything Christ is excellent. For the God-head and manhood are like two men lifting a dead man out of the water, and each of them lifts to the other's hands. For the manhood draws dead and condemned men from under sin and wrath, and the God-head lends strength, and holds out an arm to the manhood to do it. The manhood prays, is sad, hungry, thirsty, cold, weary, dies, and suffers God's anger. The God-head stands it out as a back-friend,* lifting and bearing up the manhood, under that great work, at that great day of law, when our action is called. The God-head backed Christ, and convoyed Him to the bar of God's justice, where He answers for it. The God-head cannot suffer: the manhood suffered, the God-head being overclouded, yet so as it broke the force of the stroke, by doing and supporting. As an arrow shot at a brazen wall, the point of it is broken and driven back. So the arrow of God's indignation went through Christ, soul and body, and made Him heavy unto death: but the God-head, like a brazen wall, brake the point of the arrow, and held up the man, Christ.
两件事使一个妻子受人称赞，一是芳香，二是美丽的颜色。基督的人性散发着爱的气息，与我们有亲缘关系；而基督的神性本身就是美丽和公正的。它是一块珍贵的宝石，因为它既美丽又有颜色，而且非常稀有，非常卓越。所以在一切事物中，基督都是卓越的。因为神性和人性就像两个人将一个死人从水中拉出来，他们互相帮助。因为人性将死亡和被定罪的人从罪恶和愤怒中拯救出来，而神性则提供力量，并向人性伸出手臂来完成这个任务。人性祈祷，忧伤，饥饿，口渴，寒冷，疲倦，死亡，并承受上帝的愤怒。神性作为一个后盾，支撑和承载着人性，在那个伟大的法律日子里，当我们的行动被点名时。神性支持着基督，护送他到上帝公正的审判台前，他在那里为此负责。神性不能受苦：人性受苦，神性被遮蔽，但它通过行动和支持来减轻了打击的力量。就像一支射向铜墙的箭，箭头被打断并被击退。 因此，上帝愤怒的箭穿透了基督的灵魂和身体，并使他沉重到死亡，但神圣的本质像一堵铜墙，折断了箭头，并支撑起了基督这个人。

This was a rare work, strange and uncouth† to see! The angels marvelled to see God stand. The God-head stood to ward off the Lord's arrows shot against the holy child Jesus. And never a hole that the arrows had made in Christ-man but the God-head was aye at hand, immediately to pour in balm, and fill it up in the very moment of suffering. And as Christ-man was burnt in His soul, the God-head held a well of faith, comfort, hope and courage to His head to drink His fill. For Christ ever believed, and still hoped, and prayed in faith.
这是一件罕见的作品，奇怪而粗糙，令人惊奇的是天使们看到上帝站在那里。上帝站在那里，挡住了对圣洁的耶稣儿童发射的箭矢。基督身上箭矢所造成的伤口，上帝总是立刻伸出援手，倾注药膏，填满伤口，使其在痛苦的瞬间得到治愈。当基督的灵魂被烧毁时，上帝心中有一口信仰、安慰、希望和勇气的井，供基督饮用。因为基督始终相信、仍然怀有希望，并以信心祈祷。

Then, believers, count heaven a precious thing that was so dear bought. Here was an uncouth wonderful yoking* for it! Then fy upon thee, if thou sell it for clay and swinish lusts. The thing that Christ wan with His sweet life, wilt thou slip from it like a knotless thread? Alas! I see men have not the estimation of salvation that Christ had. He gave much for it: they cast it at the cocks for a penny, for a feather. The young heir knows not how hard the conquest† was to his poor father; who was soon up, and late up, and ventured through the seas, and was shipwrecked thrice, and taken with Turks and Pirates. So we are but young daft heirs, and know not how dear Christ bought our inheritance. He wanted the night's sleep for it; it cost Him many a weary and heavy heart: yea He swimmed the salt sea of the Lord's wrath for it.
然后，信徒们，把天堂看作是一件宝贵的东西，它是如此昂贵地购得的。这是一个奇怪而不可思议的结合！如果你把它卖给泥土和猪一样的欲望，那么你就该受到谴责。基督用他甜美的生命赢得了这个东西，你会像一根没有结的线一样从中滑脱吗？唉！我看到人们对救赎的评价不如基督。他为此付出了很多：他们却把它当作一文不值的东西，像一根羽毛一样随意丢弃。年轻的继承人不知道他可怜的父亲曾经多么艰难地征服了它；他的父亲早起晚归，冒险穿越海洋，三次遭遇船难，被土耳其人和海盗抓住。所以我们只是年轻而愚蠢的继承人，不知道基督为我们的产业付出了多么昂贵的代价。他为此失去了夜晚的睡眠；它让他心力交瘁：是的，他为此游过了主的愤怒的咸海。

7. "And I took the thirty pieces, and cast them to the potter."—To buy a field with, for beggars and strangers; for the Jews would not have the uncircumcised buried with them. See ye not how Satan served Judas. He sought in his heart how to betray Christ. Satan said to him, Thou servest a hungry master. Wilt thou put Him in a purse, and get something from the high priest for Him that will do thee good? Judas does so. And now, when Judas got it, it burns his conscience and he throws it from him, and it is cast to the potters to buy a field. What gets Judas' heirs and executors of his thirty pieces? First, he makes a dog's testament; then he leaves nothing to his heirs. Many a purse gotten with selling Christ is casten to the potters: strangers and beggars get it. Then look to court, honour, and benefices, and estates gotten with the selling of Christ, if they thrive to the third heir. Many earldoms, and lordships that come this way will be casten to the potter's field. Satan filled Judas' head and heart with hope when he tempted him; now when he casts away the money, he gives him the cheat for his bishopric: he would laugh him to scorn. For, when Judas was conscience sick, he would not come and hold his head. I think Satan is like a lown, or sporter, who has put in his finger among ashes, where there is fire, and burneth himself, and, tempting, he says to his neighbour, It is not hot; and makes him put in his hand, till he is burnt, and cries; and then he laughs, and says, Good speed. The devil has burnt his hand with sin, and he says to Judas, and others, It is not hot, put in your hand and feel. And when they are scalded, and cry, and cast away the thirty pieces of silver, he but laughs at then. Nay, I have now mind how Jacob took Esau at the right time, when he was dying for hunger: he would not give him a soup of his pottage till he sold him his birth-right. Satan, finding men dying for hunger after the world, court, and riches, he makes them trow* they shall get nothing, unless they sell their birth-right. And when Satan once gets them in a right mood, and to lust after the world; hence, he gets them to sell their birth-right for sin. But, believe me, ye but burn your lips with the devil's pottage; when ye quit Christ and your birth-right for sin. Ye but scrape, and draw together for the potter's field. Ay, but stay till it come to Saul's and Judas' case, in the hinder end of the day. When a house takes fire, it is not long in going to all the corners thereof. So if ye sell your birth-right to Satan, sin, and the world; when death comes, the fire of hell will kindle in your conscience, till all be in a flame; and ye will not get water to quench it. O then, take heed, and beware of Satan's flatteries, sin's vain pleasures, and the world's deceitful allurements: for they are all but empty nothings, a matter of mere moonshine. It is storied of men going over to Italy and selling their goods to wizards, and getting, as they supposed, chest-fulls of gold: and when they came home and opened their chests they had nothing but a number of round slate stones, and were all beguiled. So, in believing the world, Satan, and sin, you can meet with nothing but deception. Ken ye not that the devil, the world, and sin, can all cog* the dice, and promise gold, while all is but mere nothings, empty shadows, and worse than slate stones?
“我拿了那三十块银币，丢给陶工。”——用来买地，给乞丐和陌生人；因为犹太人不愿意与未受割礼的人埋葬在一起。难道你们不明白撒旦是如何利用犹大的吗？他在心里想着如何背叛基督。撒旦对他说，你为一个饥饿的主人服务。你愿意把他放在钱袋里，从大祭司那里得到一些对你有好处的东西吗？犹大就这样做了。现在，当犹大得到这些钱时，他的良心被烧灼，他把钱扔掉，丢给陶工去买地。犹大的继承人和执行人得到了他的三十块银币吗？首先，他留下了一份狗的遗嘱；然后他没有给他的继承人留下任何东西。许多通过出卖基督获得的钱袋都被丢给了陶工：陌生人和乞丐得到了它。然后看看法庭、荣誉、福利和通过出卖基督获得的财产，看看它们是否能传给第三代继承人。许多通过这种方式获得的伯爵领主将被丢到陶工的地里。撒旦在诱惑犹大时，让他充满了希望；现在当他扔掉钱时，他给了他主教职位的骗局：他会嘲笑他。 当犹大良心不安时，他不愿意过来扶住自己的头。我认为撒旦就像一个混混或者玩弄他人的人，他把手指伸进火中的灰烬，自己被烧伤了，然后引诱他的邻居说：“不热”，让他也伸手进去，直到他被烧伤并哭泣。然后撒旦笑着说：“好运气”。魔鬼用罪恶烧伤了他的手，然后对犹大和其他人说：“不热，伸手进去感受一下”。当他们被烫伤、哭泣并丢掉那三十块银币时，他只是嘲笑他们。我还记得雅各在以扫饥饿至极时，抓住了时机，他不给以扫一碗汤，除非以扫卖掉自己的长子权。撒旦发现人们在追求世界、权势和财富时饥肠辘辘，他让他们相信，除非他们出卖自己的长子权，否则他们将一无所获。当撒旦一旦让他们陷入正确的心境，并对世界产生欲望时，他们就会为了罪恶而出卖自己的长子权。但请相信我，你们只是用魔鬼的汤烫伤了嘴唇，当你们为了罪恶而放弃基督和你们的长子权时，你们只是为了陶工的田地而努力积攒。 嗨，但请等到最后一天，直到到了扫罗和犹大的情况。当一座房子着火时，火势很快就会蔓延到各个角落。所以，如果你把你的生命权卖给撒旦、罪恶和世界；当死亡来临时，地狱的火焰将在你的良心中燃起，直到一切都被烧成灰烬；而你将找不到水来扑灭它。哦，那么，请小心，提防撒旦的谄媚，罪恶的虚幻欢乐和世界的欺骗诱惑：因为它们都只是空洞的虚无，只是一场纯粹的幻影。据说有人去意大利，把他们的货物卖给巫师，以为得到了满满一箱的黄金；当他们回家打开箱子时，却发现里面只有一堆圆形的石板，他们都被欺骗了。所以，相信世界、撒旦和罪恶，你只会遭受欺骗。难道你不知道魔鬼、世界和罪恶都可以作弊，承诺黄金，而实际上只是空洞的虚无、空影，比石板还糟糕吗？

Now, I pray and beseech you, by the mercies of God, by the blood of the eternal covenant, by the price of your souls' redemption, by the salvation of your immortal souls, and by your compearing naked and bare before the judge of the quick and the dead; cast this world and sin over behind your backs. Hate and abhor every sin, whether in yourselves or others, and go up through this world leaning upon Christ, keeping your eye fixed upon Him, as your only safety. The Lord bless His word to you. Amen.
现在，我恳求你们，凭借上帝的怜悯，凭借永恒盟约的血，凭借你们灵魂的救赎代价，凭借你们不朽灵魂的救恩，以及你们在活人和死人的审判者面前赤身裸体出现；将这个世界和罪恶抛在你们的背后。憎恨和厌恶一切罪恶，无论是在你们自己身上还是在他人身上，并依靠基督穿越这个世界，将目光始终集中在祂身上，祂是你们唯一的安全。愿主赐福祂的话给你们。阿门。

SERMON VIII* —John 20:13, 14, 15, 16, 17, 18
第八篇讲道 - 约翰福音 20:13, 14, 15, 16, 17, 18

And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid Him, &c.—John 20:13, 14, 15, 16, 17, 18.
他们对她说：“女人，你为什么哭泣？”她对他们说：“因为他们把我的主带走了，我不知道他们把他放在哪里，等等。”- 约翰福音 20:13, 14, 15, 16, 17, 18.

HERE is first a conference betwixt Mary Magdalene and the angels who had watched Christ's grave, and been witness of His resurrection (verse 13). Then she turneth from them, and lights upon Christ, and knows Him not.
这里首先是马利亚·玛大肋纳与守卫基督坟墓并见证他复活的天使之间的一次会议（第 13 节）。然后她离开他们，遇见了基督，却不认识他。

Second. A conference betwixt Mary and Christ, while she knew not that it was He (verse 14, 15). A person may believe in Christ, and yet not have the assurance thereof. They may have true faith in Him, and yet not the sensible assurance of His love.
第二，玛丽和基督之间的一次会议，她并不知道那是他（第 14、15 节）。一个人可能相信基督，但并没有确信。他们可能对他有真正的信仰，但却没有对他的爱的明显确信。

Third. A conference betwixt Christ and her, after knowing Him, all full of comfort. The Lord alloweth† comfort to His people after a time of mourning. "Weeping may endure for a night, but joy cometh in the morning" (Psalm 30:5).
第三点。在认识基督之后，他们之间的一次会议，充满了安慰。主在人们悲伤之后给予他们安慰。"哭泣可能会持续一夜，但欢乐将在早晨来临"（诗篇 30:5）。

Mary Magdalene comes first to the grave, and meets with Christ: for He had dispossessed her of seven devils, and she loved much, because many sins were forgiven her. We are ready to count sin and Satan a sweet possession as long as we have them; but when Christ taketh these from us, we loathe them, and rejoice in Him and His mercy.
马利亚·玛大肋纳首先来到坟墓，与基督相遇：因为他曾经驱逐了她身上的七个魔鬼，她非常爱他，因为她的许多罪孽得到了宽恕。当我们拥有罪恶和撒旦时，我们很愿意将它们视为甜蜜的财产；但当基督从我们身上夺走它们时，我们厌恶它们，并为他和他的怜悯而欢喜。

"Why weepest thou?"—There is no envying of the angels at her desire after Christ. They are glad that sinners are sick of love for their well beloved. Mary had cause to rejoice, and not to weep: for Christ's rising should be as a napkin to wipe all tears from sinners' faces.*
“你为什么哭泣？”- 对于她对基督的渴望，天使们并不嫉妒。他们为罪人对他们所爱的人的痴迷感到高兴。玛丽有理由欢喜，而不是哭泣：因为基督的复活将如一块手巾擦去罪人脸上的所有眼泪。

Doctrine. We have foolish and vain affections, poisoned with sin: we weep when we should laugh, and laugh when we should weep. The disciples should have rejoiced, because He said, "I go to the Father." It was a blessed way for them. He was going to prepare a lodging-house for them; but they were afraid, and had sorrow of heart for His way-going. Some think He feeds not His people in His absence: nay, but let me say it, God indeed not only feeds His own people with sense of presence, but also with absence. When the moon is under a cloud, and the Lord is away, the desire groweth, and the hunger and thirst after Him increaseth, which is a good evidence. We often mistake our Lord, and are really going forward, when we apprehend we are going backward.
教义。我们有愚蠢和虚荣的情感，被罪恶所毒害：我们在应该笑的时候哭泣，在应该哭泣的时候笑。门徒们应该欢喜，因为他说：“我要去见父。”这对他们来说是一条有福的道路。他要为他们预备一个住处；但他们害怕，为他的离去而忧伤。有些人认为他在离开时不会供养他的子民：不，但让我说，上帝确实不仅用存在的感觉供养他自己的子民，也用缺席供养他们。当月亮被云遮住，主人不在时，渴望增长，对他的饥渴增加，这是一个很好的证据。我们经常误解我们的主，当我们认为我们在后退时，实际上我们正在前进。

"Why weepest thou?"—The angels could teach this, That Christ's rising from the dead is matter of joy. Christ seeing John falling down before Him for fear (Rev. 1:17, 18), laid His right hand upon him, saying, "Fear not; I am the first and the last; I am He that liveth, and was dead; and, behold, I am alive for evermore, Amen." (Psalm 118:24), "This is the day which the Lord hath made; we will rejoice and be glad in it." (Acts 13:32, 33), "And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us, their children in that He hath raised up Jesus again." Therefore, Christ, after His resurrection, said unto His disciples, "Peace be unto you. It is I, be not afraid." All is well; seeing "He was delivered for our offences, and was raised again for our justification" (Rom. 4:25). Just as if Christ should say, You and I have won the action; be glad and come out, all is paid. "Because I live, ye shall live also." Wo* and cold would our comfort have been for ever, if death had arrested Christ in the grave. It is an uncouth† cold bed to go into death's dark pit never to come out again: they are all lodged there for ever. It is a miserable house; the inner chamber is the king of terrors: yea, black hell, hell and the lake that burneth with fire and brimstone. But the Lord, in His resurrection, hath triumphed over death and hell, and delivered all His elect people from this grievous curse that they were lying under, in being heirs of hell. Therefore our Lord's coming out of prison is a relieving all His children. Think now (if we may make the supposition) ye see a poor man with one or two bairns on his back, wading a deep water; he is like to drown, and the bairns crying for fear, and he cries to them, Hold your tongue, my bairns, and I shall warrant you; and then when he comes out, he wipes all their faces. So Christ in the grave had all the children that His Father gave Him legally hanging about His neck, and in His arms. Our heaven, and all our writs and charters, all our salvation, was in the grave with Him.
你为何哭泣？——天使们能够教导这一点，基督从死里复活是喜乐的事。基督看见约翰因害怕而跪倒在他面前（启示录 1:17,18），他把右手放在约翰身上，说：“不要害怕，我是首先的，我是末后的，我是活着的，曾经死了，现在活着，直到永远，阿门。”（诗篇 118:24），“这是耶和华所定的日子，我们在其中要欢喜快乐。”（使徒行传 13:32,33），“我们向你们报好信息，就是那应许祖宗的话，神已经向我们这作儿女的应验了，就是叫耶稣复活。”因此，基督在复活后对门徒说：“愿你们平安。是我，不要害怕。”一切都好了；因为“他为我们的过犯交付了，也为我们的称义复活了”（罗马书 4:25）。就像基督要说的那样，你和我已经赢得了胜利；高兴起来，出来吧，一切都已经付清。“因为我活着，你们也要活着。”如果死亡把基督囚禁在坟墓里，我们的安慰将永远是悲凉和冷漠。进入死亡的黑暗深渊而永远无法再出来，那是一个陌生而寒冷的床铺：他们都永远地住在那里。 这是一所悲惨的房子；内室是恐惧之王：是的，黑暗的地狱，地狱和燃烧着火与硫磺的湖泊。但主在祂的复活中战胜了死亡和地狱，并将所有选民从这个可怕的诅咒中解救出来，他们一直是地狱的继承人。因此，我们的主从监狱中出来，就是解救了所有的儿女。想象一下（如果我们可以假设），你看到一个背着一个或两个孩子的穷人，正在涉过深水；他快要淹死了，孩子们因害怕而哭泣，他对他们说，闭嘴，孩子们，我来保证你们；然后当他出来时，擦干了他们的脸。所以基督在坟墓里，祂的父亲给祂的所有儿女都合法地挂在祂的脖子上，抱在祂的怀里。我们的天堂，我们所有的契约和特许，我们的救赎，都与祂一同在坟墓里。

"Mary answered, They have taken away my Lord, and I know not where they have laid Him."—Have I not good cause to weep? May I not be permitted to weep my fill? They have carried away my Christ from me. We see then two things in her. They have taken away my Christ. He is dead, and they have borne Him to another place, and I wot not where he is: but yet howbeit He be away, He is my Lord. The Note then is this:
"玛丽回答说，他们把我的主带走了，我不知道他们把他放在哪里。" - 我难道没有充分的理由哭泣吗？我难道不能被允许尽情地哭泣吗？他们把我的基督从我身边带走了。我们在她身上看到了两件事。他们把我的基督带走了。他已经死了，他们把他带到了另一个地方，我不知道他在哪里：但尽管他离开了，他仍然是我的主。注释如下：

Dead Christ, as ye think; a hidden, and a frowning Christ may be thy Christ, and my Christ. (Isaiah 49:14) "But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me." Then a forsaking God may be Zion's God. When faith and fainting are wrestling a fall together, faith keeps a hank* of Christ in its own hand. Faith can say, Christ is not dead, albeit there be a hundred miles betwixt Him and me; yet He is my Christ, "my Lord, and my God." The child of God may be driven from many holds, and from the faith of his rising again from the dead, and from the faith of many sweet promises, and, fainting and doubting, may slander Christ, and say, He is unkind and away: but there is aye an hold to the fore,† and faith says, "He is my God." Like a captain besieged when there are many walls battered down to him, and the enemy has taken in mickle ground about him, and taken all the outer works, yet there is aye one castle untaken and to the fore that cannot be taken.
死而复生的基督，正如你所想; 一个隐藏的，面带怒色的基督可能是你的基督，也是我的基督。 （以赛亚书 49:14）“锡安却说:‘耶和华离弃了我，主忘了我。’” 随后，一个被放弃的上帝可能是锡安的上帝。 当信心和疲倦一同摔倒时，信心握住基督的一根细线。 信心可以说，基督没有死，尽管他和我之间相隔百里; 然而他是我的基督，“我的主，我的神。” 神的儿女可能被驱离许多地方，也从死而复生的信心中被驱离，远离了许多美好的应许，并且会疲倦和怀疑，可能会诽谤基督，说他不友善，远走他乡。 但是，总是有一个支撑留在前方，信心说，“他是我的神。” 就像一个被围困的指挥官，周围的城墙被打倒很多，敌人占据了大片土地，并且占领了所有外围工程，但总是有一座尚未接管的城堡在前方，无法被攻占。

They say, The hold that a dying man gets of a thing, he keeps it till death. The dead-hold that a child of God gets of Christ it keeps for ever. It is good if we can stick to Christ any way, either dead Christ or living Christ, whether kend Christ or unkend Christ, we must still keep something, or we lose all. Let us keep a hold of the hand that strikes us, and kiss it, if we cannot get His face and neck to kiss.
他们说，一个垂死之人所抓住的东西，他会一直保持到死亡。一个上帝的孩子所抓住的基督的死亡之握将永远保持。如果我们能以任何方式坚持跟随基督，无论是死去的基督还是活着的基督，无论是被认识的基督还是未被认识的基督，我们仍然必须保持一些，否则我们将失去一切。让我们紧紧抓住那只打击我们的手，并亲吻它，如果我们无法得到他的脸和脖子来亲吻。

We count little of Christ when we have our fill of Him, and when He is living, but stay until hunger come, and then ye would give a world for His dead body. There is such a hunger in Mary Magdalene that she would be glad even to have dead Christ in her arms! She thinks it is better than nothing! Mary seeks no better than to have her arms full of dead Christ.
当我们对基督满足时，我们对他的重要性就变得微不足道，当他还活着时，我们却等到饥饿来临时才想要他，然后你会为他的尸体付出一切。玛丽·玛大肋纳有一种饥渴，她甚至愿意抱着已故的基督！她认为这比没有好！玛丽只希望抱满怀已故的基督。

Sometimes we let good meat spill, and count little of it! We think little of His company at Communions: there is a day coming, wherein ye shall be blyth* of a small crumb of Christ's bread. Were ye hungry, as may be ye will when this board is drawn: ye shall be blyth of a touch of the hem of His garment and a kiss of His feet. Little ken ye what it is to want. (Lam. 1:16), "For these things I weep: mine eye, mine eye runneth down with water, because the Comforter that should relieve my soul is far from me." I trow that was no bairn's play. (Psalm 77:3), "I remembered God, and was troubled," how in former times He embraced me, and loved me; but now He has left me, and I know not what to do. "I complained, and my spirit was overwhelmed." What is that? "I remembered God, and was troubled." Should it not rather have been, I remembered God, and leaped for joy? Nay, I remembered God, He that once remembered me, and loved me, but now He has left me, and I know not what to do! At such a time a blink of God, howbeit it were as short as a flash of fire in the air, it were half a heaven. It were good we were all at Mary's part of it, "They have taken away my Lord, and I know not where they have laid Him."
有时候我们会浪费好的食物，对此毫不在意！我们对在圣餐中与祂同在的重要性视而不见：有一天，你们会因为得到基督面包的一小块而感到欢喜。当你们饥饿时，当这张餐桌被收起时，你们会因为触摸到祂衣裳的边角和亲吻祂的脚而感到欢喜。你们不知道什么是贫穷。(耶利米哀歌 1:16)：“我因这些事哭泣，我的眼泪汪汪，因为那当安慰我心灵的，离我甚远。”我相信那不是儿戏。(诗篇 77:3)：“我追念神，便烦躁不安。”我想起神以前怎样拥抱我、爱我；但现在祂离开了我，我不知道该怎么办。“我发出声音，我的灵愁苦。”这是什么意思？“我追念神，便烦躁不安。”难道不应该是，我追念神，欢欣跳跃吗？不，我追念神，曾经记得我、爱我，但现在祂离开了我，我不知道该怎么办！在这样的时刻，即使是一瞥神的存在，即使只是空中一闪的火光，也是半个天堂。 最好我们都在玛丽那边，"他们把我主带走了，我不知道他们把他放在哪里。""

She says, "I know not where they have laid Him."—A sore matter to lose Christ: but a sorer matter not to know where to find Him. It is a trial both to want Christ, and not to know where to find Him. Says the spouse, "Saw ye Him whom my soul loveth? If ye find Him, tell Him I am sick of love." Sometimes it will be that the children of God will seek Him in many wynds,* and not find Him in prayer, in the word, nor at the holy table, nor in reading, nor in conference. They will, as it were, follow Christ from place to place, and not know where to find Him; they know not where He is.
她说：“我不知道他们把他放在哪里。”——失去基督是一件痛苦的事情：但更痛苦的是不知道在哪里找到他。渴望基督却不知道他在哪里，这是一种考验。伴侣说：“你们看见我心爱的人吗？如果你们找到他，告诉他我因爱而生病。”有时候，神的儿女会在许多地方寻找他，却在祷告、圣经、圣餐、阅读和交流中找不到他。他们会像追随基督一样，从一个地方到另一个地方，却不知道在哪里找到他；他们不知道他在哪里。

"I know not where they have laid Him."—She believed that Christ was yet dead, and this was her ignorance and infidelity; for He had often told them that He would rise again, but they believed Him not. Then we see that there is ignorance even with a good and hearty affection to Christ, in God's children. In Cant. 5:5, there we see a church both sleeping and wrestling at once. Nicodemus loved Christ's company, yet there was great ignorance in him. The Lord's disciples followed Him, and yet they were fools and slow of heart to believe the Scriptures (Luke 24:25). Our soul is like a harp, wherein there is a broken or mistuned string; our mind and our affections are like a broken or lame leg. We have some light in the mind, but our affections are cold like lead. And when the affections are blown upon by the wind of the Spirit, the mind and memory both may have the truant sickness; nay, if God yoke them not all, and drive them up the furrows, some piece or other will lie back like a lazy ox. There is aye a crook or halt in us, so that we go crooked to heaven, as Jacob did. But a sound, hearty affection, even an ounce of it, is worth a stone weight of dim light. Alas! This age hath light, but it is barrelled up. We start all up to be professors! but few have the furniture for heaven. God forbid, that I should discourage any, but I see men contenting themselves with too little; some light, and weak love, to the word, and the preacher, and still their old sins and old jog-trot* is kept; and as dead in practice and reformation of life as they were ten years ago, and some of them worse. Now in the name and authority of the Son of God, try that it be good sufficient work; see that it be stamped and sealed with Christ's arms.
我不知道他们把他放在哪里。她相信基督仍然死了，这是她的无知和不信；因为他曾经告诉他们他会复活，但他们不相信他。所以我们看到，即使在上帝的儿女中，对基督有着良好和热诚的感情，也存在无知。在《雅歌》5:5 中，我们看到一座教堂既在睡觉又在摔跤。尼哥底母爱基督的交往，但他也很无知。主的门徒跟随他，但他们是愚蠢和迟钝的，不相信圣经（路加福音 24:25）。我们的灵魂就像一把竖琴，其中有一根断了或调错了的弦；我们的思想和感情就像一条断了或瘸了的腿。我们的思想中有一些光明，但我们的感情冷如铅。当感情被圣灵的风吹拂时，思想和记忆都可能患上逃学的病；不，如果上帝不把它们都套在一起，驱使它们上坡，某个部分就会像一头懒惰的牛一样落后。我们总是有一些弯曲或跛行，所以我们像雅各一样弯曲地走向天堂。但是，一个健全、真诚的感情，即使只有一盎司，也比一石重的昏暗光明更有价值。唉！ 这个时代有光明，但它被封存起来。我们都努力成为教授！但很少有人具备进入天堂的条件。愿上帝禁止我打击任何人的信心，但我看到很多人满足于太少；对上帝的话语和传道人的爱心都很浅薄，他们仍然坚持着旧的罪恶和老一套的生活方式；在实践和改革生活方面，他们和十年前一样死气沉沉，甚至有些人更糟。现在以上帝之子的名义和权威，试着做好足够的工作；确保它被基督的标志盖章和认可。

"She turned herself about."—I see the angels cannot help a wounded conscience that has lost a hold of Christ (Cant. 3:1, 2, 3). The watchmen could not lead the church to Christ, unto Him whom her soul loved. Nay, in prayer sometimes He cannot be gotten, (Psalm 22:2), "O my God, I cry in the daytime, but thou hearest not: and in the night season, and am not silent." What meant the prophet's dry throat, and yet could not get God? Job says, chap. 13:24, God hideth His face. In the Word there is often such deadness that the child of God cannot win to his feet: and they may wonder who have seen and had the experience of defection. Will ye not say, When God lays His finger on the soul, and breaks a string of the conscience, what means will be used to get a knot on this broken string, and to get the broken bone knit again? I grant you God (in prayer) has been found, but I am speaking of a presence, or of an access to a blink of Christ; I have experience to say with me, and I knew it of late. Wot ye that presence and comfort is sweet meat, and not for Christ's bairns' ordinary food? There is a time or tide when the wind bloweth where it listeth, even after the use of means. Christ will come, and there is but deadness in the meantime, when ye can neither feel, see, nor hear Christ. Then ye may say, What shall we do, if means prevail not?
她转过身来。我看到天使无法帮助一个失去对基督的把握的受伤的良心（雅歌 3:1, 2, 3）。守望者不能引领教会去找基督，去找她灵魂所爱的。有时候，即使在祷告中，他也无法被找到（诗篇 22:2）：“我的神啊，我白天呼求，你不应允；夜间呼求，我也不得安宁。”先知的干渴喉咙是什么意思，却无法得到上帝呢？约伯说，上帝掩面不顾他（约伯记 13:24）。在圣经中，常常有这样的死寂，以至于神的儿女无法站起来：他们可能会惊讶，那些曾经看到并经历过背离的人。难道你们不会说，当上帝触摸灵魂，打断良心的琴弦时，将会用什么方法来在这根断裂的琴弦上打个结，将断裂的骨头再次连接起来呢？我承认你们在祷告中找到了上帝，但我说的是一种存在，或者说是接近基督的一瞥；我最近有这样的经历。你们知道，那种存在和安慰是甜美的食物，不是基督的儿女们的日常食物吗？有时候，风随意地吹动，即使在使用方法之后。 基督将会来临，与此同时只有死寂，当你们既不能感受、看见、也不能听到基督。那时你们可能会问，如果手段无效，我们该怎么办？

Answer. I know no child of God, who is ever in such a case, as they can neither hear, see, nor feel. The sleeping Church has a waking heart (Cant. 5:1). Grace to miss Christ is some feeling, hearing, and seeing. Those who are in Saul's case (1 Sam. 28:15), who said, "I am sore distressed, the Lord is departed from me," are in a sad taking: but the children of God may blame themselves, who are in the exercise of conscience seeking comfort and do not find it. I say I forbid not but that they pray, hear, read; yea, use all means for it; but I would have them doing two things.
回答。我不认识任何一个上帝的孩子，他们既听不见，也看不见，也感觉不到。沉睡的教会有一个醒来的心（雅歌 5:1）。错过基督的恩典是一种感觉、听见和看见。那些处于扫罗境地的人（撒母耳记上 28:15），他们说：“我非常困扰，主已经离开了我”，他们处于悲伤的状态：但是上帝的儿女可能要责备自己，他们在良心的锻炼中寻求安慰却找不到。我不是说他们不可以祈祷、听道、读经；是的，他们可以使用一切方法来寻求安慰；但是我希望他们做两件事。

1. That ye would continue to cry, look heaven's height, and be very impatient till you get your rights and a new stamp. Sleep not, eat not, rest not, until He come again. Complain, fret, make haste, long, and hunger, for Christ. Look up as if ye were angry at the clouds that hide Him and hinder you to see Him. Shall one bid men fall asleep who have lost Christ?
你们要继续呼喊，仰望天空，直到你们获得你们的权利和一个新的印章。不要睡觉，不要吃饭，不要休息，直到他再次来临。抱怨，焦躁，匆忙，渴望，为基督而饥渴。抬头看，仿佛对遮挡他的云朵生气，阻止你们看见他。失去基督的人，难道应该被要求入睡吗？

2. Yet be very patient and submissive, binding Him to no time or manner of coming. (Psalm 40:1), "I waited patiently on the Lord, and He inclined His ear, and heard my cry." Then David both cried, and shouted, and yet had patience. Is a shouting and crying man a patient man? I say he is, 2 Peter. 3:12. Wait on and hasten to the day of the Son of God. See if I lie.
然而要非常耐心和顺从，不限定祂来的时间或方式。（诗篇 40:1）“我曾耐心等候耶和华，他垂听我的呼求。”大卫既哭又喊，但仍然有耐心。一个喊叫和哭泣的人是一个有耐心的人吗？我说是的，彼得后书 3:12。继续等待并加快到神的儿子的日子。看看我是否撒谎。

"And saw Jesus and knew Him not."—As in the body seeing and hearing went out, so in the soul we may see Christ, and not know Him. Many have light, as sick men have meat at their bedside, but cannot use it. But here is the matter; at every new meeting we misken* Christ. While your soul is sick, and while He kens not you, the acquaintance is aye to make over again. He must blow the coal; Christ's hot head must warm our cold ones, and His living hand must hold our dead hands and quicken them, and then we begin to stir our fingers, and to take hold of Him. But if Christ be but three days away, we are to begin at A B C again. He left Peter but a while of a day or night, and Peter forsook Him, and never repented till the Lord looked a loving look to him that awakened him. He turned a little from His disciples and they forsook Him and fled, and never wan to their feet again till He reproved them for their infidelity and opened their hearts. He knows a weak sheep fallen into a pit or hole that cannot win out itself. Christ aye looseth the fankled† lamb, bleating and bleeding in the thorny bush. A bow cannot bend itself, a man's arm must do it; it cannot shoot itself, a hand must put the arrow on the string, and draw and loose it. So ye must learn the gate‡ to heaven. It is a borrowing life we have here! We are aye falling, and Christ is aye setting us to our feet again! I see Christ must be cumbered in leading us the right gate to heaven. I think I have mind of an old crazy barque, each dash it gets on a rock it falls out in a hole, and new timber must be put in; and the next day it gets another dash, and a whole board falls out, and a new board must be put in again. This is like our conscience, this crazy soul of ours, having rotten timber in it. A dash of desertion for three days makes a crack in Mary Magdalene's soul, that she sees Christ, and sees Him not! David dashed against a rock of lust, and falls out in a wide rent of adultery and murder. Peter's old barque gets a knock of fear, and he falls out in denial of his Lord. The Lord's fore-hammer lighted upon the disciples, and they fall out with a love of honour and ease here; and they fall out in a great rent, and think He shall make them great men in the world, and restore again the kingdom to Israel. I tell you Christ must aye be putting in new timber till all be made new work, for Christ will take old Adam's rotten timber out of us, and mickle work it is to make this old crazy conscience new, that is like to fall to flinders.*
"看见耶稣却不认识他。"——就像身体看见和听见一样，我们的灵魂也可以看见基督，却不认识他。许多人有光明，就像病人床边有食物一样，却无法使用。但问题在于，每次新的相遇我们都会误认基督。当你的灵魂生病时，而他不认识你，那么熟悉就需要重新建立。他必须吹动煤炭；基督炽热的头部必须温暖我们冰冷的头部，他活着的手必须握住我们死去的手并使其复活，然后我们才开始活动手指，抓住他。但如果基督离开了三天，我们就需要重新从头开始。他只离开彼得一天或一夜，彼得就离弃了他，直到主向他投以慈爱的目光唤醒他，他才悔改。他稍稍离开门徒，他们就离弃了他逃跑，直到他责备他们的不信，并打开他们的心才重新站起来。他知道一只软弱的羊掉进了坑或洞里，无法自救。基督总是解救那只被缠住的羔羊，在荆棘丛中哀鸣和流血。 弓不能自己弯曲，需要人的手臂来完成；它不能自己射击，需要手把箭放在弦上，然后拉开并放开。所以你们必须学会通向天堂的道路。我们在这里过的是借来的生活！我们总是跌倒，而基督总是让我们重新站起来！我看到基督必须费心引导我们走向正确的天堂之门。我觉得我想起了一艘古老的破船，每次撞到岩石上都会掉进一个洞里，必须加上新的木料；第二天它又撞到了另一个地方，一块木板掉了下来，又得加上新的木板。这就像我们的良心，我们疯狂的灵魂里有腐烂的木料。玛利亚·玛达肋纳的灵魂因为三天的背离而出现了裂缝，她看见了基督，却又看不见！大卫撞到了欲望的岩石上，结果陷入了广泛的淫乱和谋杀之中。彼得的旧船被恐惧击中，他因此否认了主。主的预先警告使门徒们陷入了对荣誉和安逸的追求中；他们陷入了巨大的裂缝中，并认为主会使他们在世界上成为伟大的人，并恢复以色列的王国。 我告诉你，基督必须不断地加入新的木材，直到一切都变成新的作品，因为基督会把老亚当腐烂的木材从我们身上取出，而使这个老旧的破碎的良心变成新的，这是一项艰巨的工作，它几乎要破碎成碎片。*

Jesus saith to her, Woman, why weepest thou?"—What needs Christ question thus? Why should Christ ask at a broken-hearted woman, seeking none but Christ, Why weepest thou? Whom seekest thou? Ye know a father will be minded to give an apple to his bairn, and he will say, holding it out, Will ye have that? Ye know He said to a poor man, "Wilt thou be made whole?" There may be some souls longing for Him this day, and yet He say, My dear people, tell Me whom ye would have, and whom seek ye? See here, there was a fault in her desire; she sought a dead Christ, or His dead body, and He would have her to seek a living Christ. And therefore, look, when ye are seeking Christ, that there be not a fault in your desire; ye are perhaps serving yourselves when ye are seeking Him. Ye are all seeking comfort, and He perhaps brought you here to hear nothing but conviction, and to humble your proud hearts. When we are seeking God, and our affections opened, the devil can shute* in his arm to the shoulder blades, and cast in a handful of his draff† and spoil the mask.‡ Who would think that a woman weeping for Christ was wrong? and yet she knows not whom she seeketh? Yea, at Communions, let me ask, for Christ's sake, whom ye are seeking? Ye will say, Christ. I say, Would to God it were so. I will have nothing, says one, but comfort. I will have nothing, says another, but a soft heart. And a third comes because it is the fashion! I will ask at these souls, Whom seekest thou? Painted hypocrite; plastered, rotten, dissembler, thou art seeking the devil and condemnation to thyself.
耶稣对她说：“妇人，你为什么哭泣？”-基督为什么要这样问呢？基督为什么要问一个伤心欲绝、只寻求基督的妇人，你为什么哭泣？你在寻找谁？你们知道，一个父亲会愿意给他的孩子一个苹果，他会伸出手说：“你要吃吗？”你们知道，他对一个穷人说：“你要痊愈吗？”也许今天有一些灵魂渴望着他，然而他说：“我亲爱的子民，告诉我你们想要谁，你们在寻找谁？”看，她的欲望有错误；她寻找的是一个死去的基督，或者他的尸体，而他希望她寻找的是一个活着的基督。因此，当你们寻找基督时，要确保你们的欲望没有错误；也许你们在寻找他的时候只是在为自己服务。你们都在寻求安慰，而他也许带你们来这里只是为了听到责备，让你们谦卑你们骄傲的心。当我们寻求上帝，我们的感情敞开时，魔鬼可以伸出手臂到肩胛骨，撒下一把糠粃，破坏掩饰。谁会想到一个为基督哭泣的妇人是错的呢？然而她不知道她在寻找谁？ 是的，在圣餐时，让我问一下，你们为了基督的缘故寻找谁？你们会说，基督。我说，但愿如此。有人说，我只要安慰。另一个人说，我只要柔软的心。还有第三个人来是因为这是时尚！我要问这些灵魂，你们寻找谁？你这个虚伪的伪装者；你这个涂抹了石膏的腐烂者；你在寻找魔鬼和自我定罪。

"She supposing Him to be the Gardener."—Her mind was confounded with sorrow and infidelity in her heart, and the Lord held her eyes that she kend not Christ to be Christ; and yet Christ looked more heavenly-like than He wont to do.
她以为他是园丁。她的心被悲伤和不信仰所困扰，主保持她的眼睛，使她无法认出基督是基督；然而，基督看起来比往常更像天堂。

Doctrine. Then a child of God may be speaking to Him, and not ken Him. Alas! we often measure Him by our own foot! So Job takes the Lord to be a changed Lord, another God to him, and one that was turned to be his enemy! And so did Jonah, Jeremiah, Elijah, Habakkuk, &c., in their wrestlings. For infidelity is a thick mask upon men's eyes; and who are they whom Satan will not blindfold? He would have put a mask upon Christ's eyes, and put all the world's glory betwixt Him and His Father! but Christ saw through the mask. And Satan would have laid court, honour, and pleasures of sin before Moses' eyes, but God rent the mask, and he looked to the recompense of reward. The devil laid gold over Balaam's eyes. Has not that trumpet of Rome made Christ the gardener? There is no Christ in question or request now but that which rides in Parliament! They have put silks* on Christ and His Kirk, and they will not wear them. I pray you cast off the devil's hoods and his masks, and seek from Christ the salve, to see Christ to be Christ.
教义。然后，上帝的孩子可能在与他说话，却不认识他。唉！我们经常用自己的尺度来衡量他！所以约伯认为主是一个改变了的主，对他来说是另一个神，并且变成了他的敌人！约拿、耶利米、以利亚、哈巴谷等人在他们的挣扎中也是如此。因为不信仰是人们眼中的一层厚厚的面具；撒旦会蒙住谁的眼睛呢？他本想给基督蒙上面具，把世界的荣耀放在他和他的父之间！但基督看穿了面具。撒旦本想在摩西的眼前摆上宫廷、荣誉和罪恶的快乐，但上帝撕开了面具，他看到了回报的赏赐。魔鬼给巴兰的眼睛蒙上了金子。难道罗马的那个号角不是把基督当作园丁吗？现在只有那个在议会中执政的基督才受到质疑或请求！他们给基督和他的教堂穿上了丝绸，却不愿意穿。我请求你们摘下魔鬼的面具，寻求基督的药膏，看到基督是基督。

"Tell me where thou hast laid Him."—What a lift would this corpse have been? Would not dead Christ, His grave clothes, and an hundred pound weight of myrrh and aloes, that was laid upon His body, have been a heavy lift to a woman? Six stone weight or more? Yet Mary says she would bear Him hence, nay, though she could not, she would take† a lift of Him till her back cracked, and her arm guard had been out of lith,‡ but she would have had Him.
告诉我你把他放在哪里。这具尸体会有多重呢？死去的基督，他的坟墓衣物，还有一百磅重的没药和芳香脂，都压在他的身上，对一个女人来说，这会是一个沉重的负担吗？六块石头的重量或更多？然而，玛丽说她会把他带走，即使她不能，她也会尽力扛起他，直到她的背骨断裂，她的手臂脱臼，但她会把他带走。

Doctrine. Love has strong broad shoulders: the high mountains and the heavy burdens will not tire love. Love will never sweat, faint, nor fall in a swoon, for God helpeth love. Love is as strong as death, or the grave (Cant. 8:6). Get love, and no burden Christ will lay on you will be heavy. Were not the martyrs fraughted§ with love when heavy death and burning quick did not weight them when it was laid on them? But love made them run up the mountains with death and tortures on their back! Lay all hell upon a soul that has love to Christ, he will run with the burden. Seek and get love, and it will make you bear sufferings: for love will not burst at the broad side. Came not Moses from the court, with his back laden with affection to the people of God, and tired not?
信条。爱有强壮的宽广的肩膀：高山和沉重的负担也无法使爱疲倦。爱永不会出汗、昏厥或昏倒，因为上帝扶持着爱。爱如同死亡和坟墓一样坚强（雅歌 8:6）。拥有爱，基督赐予你的任何负担都不会沉重。当殉道者背负着重重死亡和火刑时，难道他们不是充满了爱吗？但是爱让他们背着死亡和酷刑奔上山去！将地狱压在一个爱基督的灵魂上，他会带着重负奔跑。追求并获得爱，它会让你忍受痛苦：因为爱不会在苦难面前崩溃。摩西不是怀着对上帝子民的深情而从朝堂返回，却从未感到疲倦吗？

"Jesus saith unto her, Mary."—See Christ calleth upon Mary by her name. Thus it is no dry general acquaintance that Christ has with His own. As ye use to say, It is hard to know such a man, but I have seen him. Nay, but Christ knows all His sheep by the head. (Luke 19:5), "Jesus looked up, and said, Come down, Zaccheus, make haste and come down, for today I must abide at thine house." (See John 1:48), "Before that Philip called thee, when thou wast under the fig-tree, I saw thee." (John 10:14), "I am the good Shepherd, I know My sheep." This behoved to be Christ, He is not such a rash merchant, but He saw His wares, and kend them all by their names ere He laid down a price for them. Nay, God brought them all before Him, and said, By their dwellings and names take them; and I will give the ends of the earth for Thy inheritance. He shall get all beyond the river (Zeph. 3:10), the dispersed of Judah, &c. (Isaiah 6:10). All these are His. The Father hath said, Son, Ye shall not work for nothing. What think Ye of your wares? how please your goods and mine? And His Father gave Him a fair roll of all their names, by the head, man and woman, as particularly as He had named them, John, Thomas, Mary, &c. And the whole flock was marked. As when a man out of a great flock selleth so many sheep, and sets them by for the merchant; he lets him see his wares, and he puts his mark upon them. So the world, even all mankind, was a great flock before God, and the Father gave Christ the pick* of the market. And He chose so many out of the flock, and bargained with Him for them. And the Father told† them all over to the Son, a fair number of bairns, saying, Take them, Son; but ye shall pay dear for them. And they were all of God's mark and Christ's mark together; and Christ kens what fields they go in; and He has them booked, and calls them, and puts the Mediator's name on them—the new name, even His mark. So here is the reason why, of two or three thousand in one kirk together where the word is preached, Christ calls out one man by name, and the other by name. I trow it is because here is Christ's bought wares, He is up in the count. The Father must keep condition with Christ, for He got arles‡ (as you say) in Abel's days, and He must keep remembrance of all His sheep. But ye will say, Alas! Christ has forgotten me. Well, beware of that. Will ye say the Father has miscounted a sheep, and Christ has lost a sheep in the telling? Then He is sleepy and careless. But it is not so. This is a sweet thing that He cares for you; thou art up in my books, John, Mary, &c. Ye are up in the white roll, and on that condition I give to you myself, my flesh and my blood, this day. O then be blythe§ man, thou wilt not fall|| by in the telling. There is no miscount between the Father and the Son, but faithful and sicker.¶ I pray you tell me when heard you Christ name you by name? I tell you when you think each promise is spoken to you by name, and when you say, Yon is spoken firm. And as when a roll is calling, each one cries here, "Here," to his own name. Then when the gospel is preaching, Christ is a calling the roll, your soul, with joy beliveth when ye cry, Here, here, Lord Jesus. Therefore take good tent when ye hear your own names called, and answer them.
"耶稣对她说，马利亚。"——看哪，基督用她的名字呼叫马利亚。这样，基督与自己的人之间并不是干燥的泛泛之交。就像你们常说的，要认识一个人很难，但我见过他。不，基督却凭借头脑认识他所有的羊。(路加福音 19:5) "耶稣抬头看他，对他说：撒该，你快下来！今天我必须住在你家里。" (约翰福音 1:48) "腓力找到你以前，你在无花果树底下，我就看见了你。" (约翰福音 10:14) "我是好牧人，我认识我的羊。" 这必须是基督，他不是一个轻率的商人，而是在出价之前就看见了他的货物，并且凭借他们的名字认识了他们。不，上帝把他们都带到他面前，说：凭借他们的住所和名字接纳他们；我要把地极给你作为产业。他将得到河的那边的一切（西番雅书 3:10），犹大的分散人等（以赛亚书 6:10）。这一切都是他的。父曾说，儿啊，你不会白白劳动。你对你的货物有何看法？你的货物和我的是否满意？ 他的父亲给了他一份公平的名单，按照他们的头衔，男女都有，就像他特别给他们起的名字一样，约翰、托马斯、玛丽等等。整个群体都被标记了。就像一个人从一大群羊中卖出一些，为商人留下一些，让他看看他的货物，然后在它们上面打上标记。所以世界上，甚至全人类，在上帝面前都是一大群，而父亲给了基督最好的选择。他从群体中选择了这么多人，并与他们交易。父亲把他们全部告诉了儿子，一大群孩子，说：“儿子，拿去吧；但你要为他们付出代价。”他们都有上帝和基督的标记；基督知道他们在哪些领域；他把他们记录下来，呼唤他们，并在他们身上贴上调解者的名字——新名字，就是他的标记。所以这就是为什么在一个教堂里，有两三千人一起听道，基督会点名召唤一个人，然后又点名召唤另一个人的原因。我想这是因为这里有基督买来的货物，他在数数。 父亲必须与基督保持联系，因为他在亚伯的时代得到了应许（正如你所说），他必须记住他所有的羊。但你们会说，唉！基督忘记了我。好吧，小心点。你们会说父亲数错了一只羊，基督在点数中丢失了一只羊吗？那么他就是困倦和粗心。但事实并非如此。他关心你是一件美好的事情；约翰，玛丽等，你们都在我的名册上。你们都在白名单上，根据这个条件，我今天将自己、我的肉体和我的血给你们。哦，那么高兴吧，朋友，你不会在点数中被遗漏。父与子之间没有数错，只有忠诚和可靠。请告诉我，你什么时候听到基督亲自叫你的名字？我告诉你，当你认为每个应许都是对你个人说的时候，当你说，那是确定的时候。就像点名时，每个人都会喊出自己的名字。所以当福音传讲时，基督在点名，当你喊出“在这里，在这里，主耶稣”的时候，你的灵魂会欢喜。因此，当你听到自己的名字被叫到时，请注意好好回应。

"She saith unto Him, Rabboni."—Thereby acknowledging herself Christ's scholar, and Christ to be her master.
她对他说：“拉波尼。”- 从而承认自己是基督的学生，基督是她的主人。

Observe. Here is but a short preaching that Christ makes. He says but one word, Mary: but it is more than a word; and Mary presently knows. So soon as ever Christ speaks, the kirk saith, "It is the voice of my beloved!" A wife who has wanted her husband seven years, when He returns she hears his tongue in the closs, and shouts and cries, Its my dear husband's tongue, and comes out to meet him. "It is I, be not afraid" (Matt. 14:27). And they kend His tongue, and presently received Him into the ship. Christ may learn us all to preach; for one of His preachings is worth a horse-load of our preachings; He has the tongue of the learned indeed. With His mouth He can blow up iron doors. Well kens He all the back-springes* and double locks of the soul, and how Satan has need-nailed† the door. Christ has the way of it, and can draw the bolt with His voice. So then when Christ cometh and speaketh, He brings His word with Him. When the devil comes he has a dumb knock; he raps but will not speak. He cannot bring the word with him, or it is a hollow earthly voice and harsh, aye crying, Clay, clay! court, honour, the world, your lusts, your fill! This is not like Christ's tongue. An image speaks not; the dumb ceremonies have not a tongue; they speak not to the soul; they have a dead knock. I shall be answerable when they come you shall break your heart and say, Yon is not Christ's tongue.
这里只有耶稣短暂的传道。他说了一个字，玛利亚：但这不只是一个字；玛利亚也立刻明白。耶稣一说话，教堂就说：“这是我所爱的声音！”一位失去丈夫七年的妻子，当他回来时，在街角就听到他的声音，便高声呼喊说：“这是我亲爱的丈夫的声音”，然后出去迎接他。“是我，不要害怕”（马太福音 14:27）。他们认出了他的声音，立刻让他上船。耶稣要教我们如何传道；他的一次宣讲胜过我们一车的宣讲。他确实有学者的口才。他只用口能将铁门撬开。他清楚地知道灵魂的所有机关，了解撒旦如何锁上了门。他知道方法，能用声音拉开门栓。所以当耶稣来了说话时，他将他的话带在身边。魔鬼来时只会无声地敲门；他只是敲击不说话。他不能把话带进来，或者说话声音是空洞的，刺耳的，经常喊着：“泥土，名利，世界，你的欲望，你的满足！”这不像是耶稣的嘴。 一幅图像无言，哑仪式无舌，它们无法与灵魂对话，只有一声死寂。当它们到来时，我将负责，你会心碎地说，那不是基督的言语。

"Rabboni."—Mary had been seeking a dead Christ, and thought He had not been risen; and she gets a living Christ. Doctrine. No man ever went to seek Christ in a right way, but he got more than he sought! The woman of Canaan sought a crumb under the board with the dogs; but ere Christ and she parted, I trow He set her at the boardhead above all Israel.
"拉波尼。" - 玛丽一直在寻找一个已经死去的基督，并认为他没有复活；但她得到了一个活着的基督。教义。没有人以正确的方式去寻找基督，却没有得到比他所寻求的更多！迦南妇人在桌子下寻找一块面包屑，与狗一起；但在基督和她分别之前，我相信他把她安排在以色列之上的餐桌首位。

The forlorn* son came home, and he would be nothing but a servant; he craved but to stand at the by-board. He speaks but of dry-bread; he spake not of whole clothes; but his Father put on him the best robe, and a ring on his finger, and killed the fatted calf, and set him at the high board, and at the first mess. "He is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us" (Eph. 3:20).
那个失落的儿子回到了家，他只能做一个仆人；他只渴望站在旁边的位置。他只说了干面包；他没有提到整洁的衣服；但他的父亲给他穿上了最好的长袍，戴上了戒指，宰了肥牛犊，让他坐在高桌旁，享用第一道菜。"他能照着运行在我们心里的大能充充足足地成就一切，超过我们所求所想的"（以弗所书 3:20）。

Now ye hear us speak of Christ; ye come to seek Him; ye think there is much in Him. Come and see, and taste, and ye shall feel that there is a hundred thousand degrees more! See then that you make an errand to Christ, for a sick bairn, for a weak body, for a troubled friend; and ye shall get more than ye seek! Ken ye not that poor folks are glad to get an errand to a hall-house?† If they can make an errand they ken they will find plenty there! Christ is a hall-house: go to Him.
现在你们听到我们谈论基督；你们来寻找他；你们认为他有很多价值。来看看，尝试一下，你们会感受到有十万倍的价值！所以，你们要为了一个生病的孩子，一个虚弱的身体，一个困扰的朋友去找基督；你们将得到比你们所寻求的更多！难道你们不知道穷人们很高兴有一个去大厅的借口吗？如果他们能找到一个借口，他们就知道那里会有很多东西！基督就是一个大厅：去找他吧。

"Jesus sayeth unto her, Touch Me not."—Matthew says, the women held Him by the feet; and no question Mary was hanging about His neck to kiss Him, and would have thrust Him into her heart. But Christ says, "Touch Me not." Alas! (might she think) what means this? Ye may wonder what ails Him at the poor woman! Trow ye Christ was grown lordlier? Was He more lordly than He was, because He was risen and glorified in part? Or, will lordships change manners with Him? No. Its true He forbids her; it was a fault in her seeking to touch Him; she doated too much on His bodily presence; and thought He had come up again to live on the earth, and to eat and drink with publicans and sinners as He was wont to do. But He will not feed her foolish love; Christ would have wise love. Ye are aye craving sense, joy, comfort. Look if that be wise love of yours, and that ye serve not always your pleasure, and delight in Christ, but not for Christ Himself. I say, seek yourself in Christ and your joy; but not for yourself. I pray you mark this; we are beguiled often in our seeking of Christ, for Christ here would be at another thing.
"耶稣对她说，不要摸我。" - 马太福音说，那些妇女抓住了他的脚；毫无疑问，玛丽亚挂在他的脖子上亲吻他，并想把他推进她的心中。但基督说：“不要摸我。”唉！（她可能会想）这是什么意思？你们可能会想这个可怜的女人有什么问题！你们以为基督变得更高贵了吗？他比以前更高贵了吗，因为他已经复活并得到了荣耀？或者，贵族们会与他改变态度吗？不会。他确实禁止了她；她试图触摸他是个错误；她过于迷恋他的肉体存在；她认为他已经再次回到地球上，像往常一样与税吏和罪人一起吃喝。但他不会满足她愚蠢的爱；基督希望有智慧的爱。你们总是渴望感官、快乐和安慰。看看你们的爱是否明智，你们是否总是追求自己的快乐，喜欢基督，但不是为了基督自己。我说，寻找基督和你的喜乐，但不是为了自己。我请你们注意这一点；我们在寻找基督时经常被欺骗，因为基督在这里想要的是另一件事。

"Touch me not, I am not yet ascended," &c.—It is as much as to say, When I go to heaven and send down the Holy Ghost upon thee, thou shalt then touch Me by faith thy fill: but now hold thy hand, hold thee by that thou hast. When, I say, Christ, for causes known to Himself, will give you no aumus,* nill ye, will ye, then ye should not be in a marvel that ye do not see Christ! Rent not your bills† until I tell you Christ will cry to His beggars, Ye will not be served at this time.
"不要触摸我，我还没有升天，"等等。这相当于说，当我去天堂并且降下圣灵在你身上时，你将通过信仰来触摸我，满足你的需要：但现在请保持你的手，依靠你已经拥有的。当我说，基督，出于他自己所知的原因，不会给你施舍，你就不应该惊讶你看不到基督！在我告诉你基督将对他的乞丐们喊叫之前，不要撕裂你的账单，你们将在这个时候得不到服务。

Take an Answer. Now, I come to answer experience here. Will ye not pray, and come from God as it were with empty wind and nothing?
请回答。现在，我来回答这里的经验。你难道不会祈祷，像是从上帝那里得到了空洞的风和虚无吗？

Answer. Christ said, "Touch Me not:" ye were perhaps seeking to play yourself like a bairn with Christ; and He will let you know He is Christ. He is not a Christ to play bairns with. So after we would have joy and comfort in Christ for our pleasure, is often as bairns that would have a painted hat to play with. Ye think, so soon as ye knock and pray, no more should be, but that all heaven's gates should be opened or casten up, and that the King will come out and meet you immediately, and take you into the house of wine. Nay, but stay: what haste? stay, at leisure, and ask at your souls what ye are seeking when ye seek sense and joy. If ye be not out of yourselves, and seek it not for this end, that ye may be hearted* to pray, and hearted to go up the mountain to heaven, I say, Beware ye find not a closed door: and howbeit this were not, beware. "Touch Me not," is good and sweet meet for you. Stand and knock, and go away, and come again and knock; and that draws out faith in a long and strong thread. And that is as good for you as if Christ and you had met at first. For know ye that access, feeling, and liberty, are graces? And He will give them but when He pleases: and it is best that Christ make delicates of such good cheer.
回答。基督说：“不要摸我。”你们或许想要像孩子一样和基督玩耍，但他会让你知道他是基督，他不是用来和孩子玩的基督。所以，当我们为了自己的快乐而在基督里寻求喜乐和安慰时，就像孩子们想要一个彩绘帽子来玩耍一样。你们以为，只要敲门祷告，就不再需要其他了，天堂的大门就会敞开或打开，国王会立刻出来迎接你们，带你们进入美酒之家。不，但是等一等：为什么这么急？等一等，慢慢来，问问你们的灵魂，当你们寻求感觉和喜乐时，你们在寻找什么。如果你们没有超越自己，不是为了这个目的寻求，即为了让你们有勇气祷告，有勇气登上天堂的山，我告诉你们，小心不要找到一扇关闭的门。即使这样并不是，也要小心。“不要摸我”，对你们来说是好的、甜蜜的。站在门前敲门，然后离开，再回来敲门；这样可以拉出一根长而坚强的信心之线。这对你们来说和一开始就与基督相遇一样好。因为你们要知道，接近、感觉和自由都是恩典。 他会给予他们，但只在他愿意的时候：最好是基督让这些美食变得美味可口。

But what is the best mark then in seeking of Christ?
但是在寻求基督时，什么是最好的标志呢？

Answer. Take Christ anyway: if He be here, it is He; if there, it is He. Be as content with Him with tears and down-casting as in tears and joy. Nay, here is a second mark—If you can take Him out of hell smoking in your arms. But to seek comfort in Christ is not to seek Christ, say ye? I answer, If ye seek Christ for comfort, and not comfort for Christ, and joy. If ye ask how these are differenced? I answer, Even as the spouse loves the bridegroom, not for his fair clothes, and gold rings and bracelets, but for himself. So must ye seek Christ for Himself, and not Christ for comfort. For, I say, Joy and comfort is but the bridegroom's jewels; but the bridegroom himself is better. Nay, a convicting and rebuking Christ is no less true than a loving Christ! Then I say, It is not Christ, but His love ye would be at.
回答。无论如何接受基督：如果他在这里，那就是他；如果在那里，那也是他。无论是在眼泪和沮丧中与他一起满足，还是在眼泪和喜悦中。不，这里还有第二个标志——如果你能把他从地狱中抱出来，他在你的怀里冒着烟。但是寻求在基督里得到安慰并不是寻求基督，你们说呢？我回答，如果你们为了安慰而寻求基督，而不是为了基督和喜悦而寻求安慰。如果你们问这两者有何不同？我回答，就像新娘爱新郎，不是因为他漂亮的衣服、金戒指和手镯，而是因为他本人。所以你们必须为了基督本身而寻求基督，而不是为了安慰而寻求基督。因为，我说，喜悦和安慰只是新郎的珠宝；但新郎本人更好。不，一个让人感到罪恶和责备的基督和一个充满爱的基督一样真实！那么我说，你们追求的不是基督，而是他的爱。

"Touch Me not, for I am not yet ascended to My Father."—Christ brings His word with a reason; when I am ascended into heaven, then ye shall get touching Me your fill, wait on till that time. So this is no absolute nay-say, but a delay.
“不要触摸我，因为我还没有升到我的父那里。”-基督带着理由传达他的话语；当我升入天堂时，你们将可以尽情接触我，等待那个时候。所以这不是绝对的拒绝，而是一个延迟。

Doctrine. There is never one of Christ's refusals, but they are mixed with hope; the seed of faith and hope is in them. So He said to the woman of Canaan, let the children be first served. There is no refusal, but He puts her in hopes that when the Jews had gotten their dinner, then the poor woman should get the broken meat. Paul, when buffeted, prayed. Christ returned the answer, "My grace is sufficient for thee." This was a good answer. When the disciples would fain have had Christ abiding with them, He said, Nay, but this nay had with it, "But I will come and receive you to Myself." Then take not Christ's nay-say at the worst; it is both sweet and comfortable, and His strokes there is aye that in them, "Ye shall get." Then Christ's refusals are comfortable, and His strokes sweet and healthful. If we have honest hearts in seeking, one way or another God shall comfort us.
教义。基督的拒绝从不是单纯的拒绝，而是带有希望的；信仰和希望的种子就在其中。所以他对迦南妇人说，让孩子们先被服侍。并非拒绝，而是给她希望，当犹太人吃过晚餐后，这个可怜的妇人将得到残羹剩饭。保罗在受打击时祈祷。基督回答说：“我的恩典够你用。”这是一个好答案。当门徒们希望基督与他们同住时，他说：“不，但这个不带着‘但我要来接你们到我那里’。”所以不要把基督的拒绝看得太坏；它既甜蜜又舒适，他的打击中总有“你们将得到”的意味。所以基督的拒绝是令人舒适的，他的打击是甜蜜和有益健康的。如果我们在寻求中有诚实的心，无论如何上帝都会安慰我们。

Being now risen from the dead, He says, "Go, tell My brethren." He would comfort His brethren with this comfortable doctrine, letting them see this glory He was to be advanced to; it took not away that communion of nature that was between Him and them: therefore He is not ashamed to call them brethren. (Heb. 2:11) We have one God, they and I are halfers together. And more than that, we are Father's bairns. God is their Father and my Father. So we have one mother; for Christ was born of the kirk. "Go forth, O ye daughters of Jerusalem, and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals" (Cant. 3:11).
现在从死里复活的他说：“去告诉我的弟兄们。”他用这个安慰人的教义来安慰他的弟兄们，让他们看到他将要升华的荣耀；这并没有消除他与他们之间的本质交流：因此，他不以称他们为弟兄而感到羞耻。（希伯来书 2:11）我们有一个神，他们和我是共同的一半。不仅如此，我们都是父亲的孩子。神是他们的父亲，也是我的父亲。所以我们有一个母亲；因为基督是教会的儿子。“耶路撒冷的众女子啊，你们出去，看见所罗门王，头戴冠冕，就是在他婚筵的日子，他母亲给他戴上的。”（雅歌 3:11）

This is Jesus, the King of Peace, named by His mother the Kirk. But He was crowned with a crown of thorns; and also, crowned by the faithful who made Him their King. Then Christ and we are more than half brethren, we are full brethren; for God will have no step-bairns. We are native and of kin to Him; all the water in the sea will not wash Christ's blood and ours asunder, for Christ and we behoved to be more than second or third a-kin. For the law's cause, we behoved to be as sib* as brethren: and therefore, in (Cant. 4:5) He calls the Kirk His Sister, and delights to avow His kindred to her, for Christ will not man-swear† the silliest of His kindred. Now by the law, the poor brother that had mortgaged his land, had power among the Jews to make an assignation of his right to his brother, or the nearest of his kindred: and so might put his brother in the right of it. As an oppressed man, who is bereft of his inheritance, and has not moyen nor means to double out his matter by law, he makes an assignation of his right to his nearest friend or chief, who has means and moyen to win the action; and that friend has it also in his power to put the poor oppressed man in his place again. So here: no one but God who is above law, having given to Christ a body, made Christ an assignation to our bloody bond, which the law and the justice of God had against us. And when we had forfeit paradise, and could not double out our cause, the kind kinsman, Christ-man, was very kindly to pardon and come in our room as assignee to His poor ruined brethren. And God put into the assignation whereto Christ's name was borrowed, three things.
这是耶稣，和平之王，被他的母亲称为教会。但他戴着荆棘冠加冕；同时，信徒们也加冕他为他们的王。所以，基督和我们不仅是半亲兄弟，而是全亲兄弟；因为上帝不会有继子。我们与他是本土和亲属关系；就算大海中的水也无法将基督的血和我们的血分开，因为基督和我们必须比第二或第三代更亲近。出于法律的原因，我们必须像兄弟一样亲近；因此，在《雅歌》4:5 中，他称教会为他的姐妹，并乐意承认与她的亲属关系，因为基督不会背弃他最亲近的亲属中最微不足道的人。根据法律，贫穷的兄弟如果抵押了他的土地，有权将他的权利转让给他的兄弟或最近的亲属：这样可以使他的兄弟获得权利。作为一个被压迫的人，失去了他的继承权，没有能力或手段通过法律来解决问题，他将他的权利转让给他最亲近的朋友或首领，后者有能力和手段来赢得这个案件；而这位朋友也有权力将这个贫穷被压迫的人重新放回他的位置。 所以在这里：除了上帝之外，没有人能超越法律，上帝赐给基督一个身体，使基督成为我们血腥契约的受让人，这是上帝的法律和正义对我们的指控。当我们失去了天堂，无法为自己辩护时，仁慈的亲属基督人非常慷慨地原谅并代替我们成为他那些贫困的兄弟的受让人。上帝在这份受让书中加入了三件事，其中借用了基督的名字。

First, Our flesh and infirmities as sinless. Secondly, All our sins, and whatever followed them. So Christ got with us mickle black debt and many cumbers. And the cursed bond of the law was removed, and Christ was written in the bond accursed, and hanged on a tree. And thirdly, Christ was assigned to our heaven, and He named it to Him, by us.
首先，我们的肉体和弱点是无罪的。其次，我们的所有罪恶以及随之而来的一切。所以基督与我们一同承担了巨大的黑暗债务和许多负担。被诅咒的法律束缚被解除，基督被写在被诅咒的契约上，并被吊在树上。第三，基督被指派到我们的天堂，并由我们给他命名。

Then Christ got the law, and we the gospel; and the assignation was mutual. And this was sweet, for Christ made us assignees to His bond, and He was assignee to our flesh. He made the work so as we should be assignees to His Spirit and His grace, that out of His fulness we should receive grace for grace. And so by law, Christ's grace is ours, and He puts us in His own place, and makes us assignees to His glory. (Luke 21:25), "I appoint unto you a kingdom, as My Father hath appointed unto Me."
然后基督得到了律法，我们得到了福音；这是相互的指定。这是甜蜜的，因为基督使我们成为他的契约受让人，而他成为我们肉体的受让人。他使工作如此，以至于我们应该成为他的灵和恩典的受让人，从他的丰盛中获得恩典加恩典。因此，按照律法，基督的恩典是我们的，他把我们放在他自己的位置上，使我们成为他荣耀的受让人。（路加福音 21:25）“我给你们指定一个国度，正如我父指定给我一样。”

Then believers be blythe. You are Christ's executors and assignees.* Now that Christ's testament is confirmed, intromet with† His goods, the law will warrant you so to do.
信徒们要快乐。你们是基督的执行者和受让人.*现在基督的遗嘱已经确认，你们可以处理他的财产，法律将支持你们这样做。

But there is a third thing in Christ's assignation, which He will not take well with if ye refuse it. He makes His brethren assignees to His cross. Ye will start at this, but it is your glory! In the world ye shall have tribulation, or affliction. When ye have subscribed the assignation, the said binds and obliges me to suffer for Him. Even for every cuff Christ took for you and me (and He got many a blue stroke for us), ye must be ready to take a cuff for Him. And know ye there was a clause in the end of the assignation full of comfort; Christ gives you a back-bond* that the cross will not slay you. Christ says, Brethren, I bind and oblige myself I will not leave you fatherless, I have overcome the world, I will see you again.
但是在基督的指定中，还有第三件事情，如果你们拒绝，他将不会满意。他让他的弟兄们成为他十字架的受托人。你们可能会对此感到惊讶，但这是你们的荣耀！在世界上，你们将会遭受苦难或痛苦。当你们签署了这份指定书后，它将约束我为他而受苦。即使是为了你们和我，基督为你们承受了许多打击（他为我们承受了许多伤害），你们也必须准备好为他承受打击。而且你们要知道，在指定书的最后有一条充满安慰的条款；基督给了你们一个背书，十字架不会杀死你们。基督说，弟兄们，我约束自己，我不会让你们成为孤儿，我已经战胜了世界，我会再次见到你们。

See then how ye are matched. And say not; Indeed it sets us not to be handled this way. But learn ye to be like your brother, meek and lowly, and then ye may ken ye are brethren. Professors be like Him; ye are come off for Christ's cause. Live holily, for fear Christ man-swear† you; and in judgment say, Ye are none of His kindred, "Depart from Me, I know you not." So, look; as your brother was but like a strange man in the world, so must ye be. Christ will deny step-bairns, and illegitimate bastard brethren that are not born again.
看看你们是如何匹配的。不要说：“实际上，这样对待我们并不合适。”但要学会像你们的兄弟一样温和谦卑，这样你们就能知道你们是兄弟。教授们要像他一样；你们是为基督的事而来的。要圣洁地生活，因为担心基督会诅咒你们；在审判时说，你们不是他的亲属，“离开我，我不认识你们。”所以，看；就像你们的兄弟在世界上只是一个陌生人一样，你们也必须如此。基督会拒绝那些非亲生的继子和私生兄弟，他们没有重生。

"I ascend to My Father."—He sends His disciples word or‡ ever He sees them, He must up to heaven for them. And therefore, He forbids them to dream of a Christ ever bodily present with them on the earth. And therefore they that would have Christ must follow His trodden path, and trace Him all the gate§ to heaven, and they shall find Him there. Ask Him out in heaven, at the right hand of the Father. And therefore believe His death and resurrection, and so stand there, and go no further, nor slip from Christ like a knotless thread, and lose His footsteps. But we must go after Him to heaven, for where our treasure is, there will our heart be also (Matt. 6:21). If ye be risen with Christ, seek the things that are above, where Christ sitteth at the right hand of the Father. For except we sunder* with Christ, we must be where He is, and He is now up in heaven. He is now up in glory, and we are all down in a low valley; for sinners are aye playing at the mouth of the black pit, like daft bairns playing at the brink of a deep river. And Christ is crying, Come up, come up, after Me, lend Me your hand, I will draw you up. O! should He cry, Up with Me; and we are aye falling down upon the clay of this earth. He would have us flying to heaven: and we are still creeping upon this earth. What will become of the worms, and gathering worldlings?
“我升到我父那里。”- 他向门徒们传达消息，每当他看到他们时，他必须为他们升上天堂。因此，他禁止他们梦想基督永远以肉身的形式与他们同在地上。因此，那些想要基督的人必须跟随他踏过的道路，追随他一直到天堂，他们将在那里找到他。在天堂的右手边向他求问。因此，要相信他的死亡和复活，这样站在那里，不再前进，也不像无结的线一样从基督身边滑落，失去他的足迹。但我们必须跟随他到天堂，因为我们的财宝在哪里，我们的心也在哪里（马太福音 6:21）。如果你们与基督一同复活，就要寻求那在上面的事物，基督坐在父的右边。因为除非我们与基督分离，否则我们必须在他所在的地方，而他现在在天堂。他现在在荣耀中，而我们都在低谷中；因为罪人总是在黑洞口玩耍，就像疯狂的孩子在深河边玩耍一样。而基督在呼喊，上来，上来，跟随我，借给我你的手，我会拉你上来。哦！ 如果他哭泣，就要醒来；我们总是跌落在这个世界的泥土上。他要我们飞向天堂，而我们仍在这个世界上爬行。那些虫子和贪婪的世俗人会变成什么呢？

A man that must ride forty miles ere night, and ye see him drinking at an inn at four o'clock afternoon, thirty-nine miles from his journey's end; ye may think he purposes not to be there that night. Is it not afternoon with our life? many be here past their twelve hours! And who knows how soon it may fall on night? and many have not gone one mile to heaven! Believe me, many men live as if they had the keys of heaven at their belt; and think to stick in this clay of the earth all their days, and leap to heaven at their death, at one leap! Believe me, ye never did leap such a leap in your life time; if ye would be there, its high time ye were on horseback already, and in Christ's chariot driving and posting to heaven as fast as ye can or may. Have ye not furnishing in heaven before you? Christ is there, is not your flitting before you? Then up, ye must after Him. Home, home, flee for your life, this town ye dwell in, and all about it, will be burnt with fire (2 Peter 3:10). Flee then, else ye will be burnt if ye stay here.
一个人必须在夜晚前骑行四十英里，而你看到他在下午四点在一家客栈喝酒，距离他旅程的终点还有三十九英里；你可能会认为他不打算在那天晚上到达那里。我们的生活难道不也是下午吗？许多人已经过了十二个小时！谁知道多久之后就会变成黑夜？许多人还没有走一英里就到达天堂！相信我，许多人生活得好像他们的腰带上挂着天堂的钥匙；他们认为自己可以一直停留在这个尘世的泥土中，然后在死亡时一跃而至天堂！相信我，你们在一生中从未跳过这样的一跃；如果你们想到达那里，现在是你们已经上马，坐在基督的车上，尽可能快地向天堂驶去的时候了。你们难道没有在天堂之前准备好吗？基督在那里，难道不是在你们前面吗？那么起来吧，你们必须跟随他。回家，回家，为了你们的生命逃命吧，你们居住的这个城市和周围的一切都将被火焚烧（彼得后书 3:10）。所以赶紧逃离，否则如果你们留在这里，你们将会被烧毁。

See the good word the apostle has (Phil. 3:20), "Our conversation is in heaven:" our burgess-haunting* is in heaven. And when ye would seek a man, you must seek him where he haunts and usually resorts to. As if ye seek the drunkard, he haunts amongst the barrels! for he is but a living barrel himself, to fill and empty, and to glut up his belly again with a new browst!† Would ye know the fleshly man's dwelling, where haunts he? In the whore's chamber; sits he not down at the mouth of hell? (as says Solomon) is he not well neighboured? The devil and her are door neighbours, upon the march together. Would ye see where the earthly man haunts, what need you ask? You shall get the worm in the earth among clay. Ask where the child of God haunts? where haunts he? Up in heaven; the Saviour and He cannot be sundry.‡ He is climbing on His hands and feet to be up. He is ascending and desiring to be with Christ.
看使徒所说的好话（腓立比书 3:20），"我们的国籍在天上"：我们的居住地在天上。当你想寻找一个人时，你必须去他经常出没的地方寻找。如果你寻找酒鬼，他就在酒桶中出没！因为他本身就是一个活酒桶，用来装满和倒空，再用新的酒来填满他的肚子！你想知道肉体的人住在哪里，他出没在哪里吗？在妓女的房间里；他不是坐在地狱的门口吗？（所罗门说）他的邻居不错吗？魔鬼和她是门邻，一起行动。你想知道地上的人出没在哪里，你需要问吗？你会在泥土中找到蠕虫。你想知道神的儿女出没在哪里吗？他们在天上；救主和他们不能分开。他们正用手脚攀爬着上去。他们正在升天，渴望与基督同在。

Oh! the devil leads many down stairs; and when all is done, men get not their prey on the earth. I think I see them fishing for baronies, and thousands setting their lines and making all their might for a draught of fish, and to make up a fair estate to them, or theirs. And then I may see the tide, and the storm breaking the lines and taking them away, and they come home with empty creels like traiked§ slippery fishers, both wo|| and slippery, crying, shame, ruined; we have got nothing, but have lost twenty pounds worth of nets. So are men undoing their souls through the storm to seek fishing, and they lose their conscience, and a tide of temptation takes their conscience from them, and they go home to their grave with nothing. And some of them are forced to cry, The soul is lost.
哦！魔鬼引领许多人下楼；但到头来，人们并没有在地上得到他们的猎物。我想我看到他们在钓爵位，成千上万人摆下钓线，竭尽全力想要捕到鱼，以便为自己或家人建立一个美好的财产。然后我可以看到潮水和风暴打破了钓线，把它们带走，他们空着篮子回家，像是滑溜的渔夫，又悲伤又滑溜，哭着说，羞耻，毁了；我们什么都没得到，却损失了价值二十英镑的渔网。所以人们通过风暴寻找渔获而毁掉了他们的灵魂，他们失去了良心，一股诱惑的潮水夺走了他们的良心，他们带着空虚回到坟墓。他们中的一些人被迫喊出，灵魂已经丧失了。

My beloved, in the bowels of Christ, who has given His flesh and His blood, and offered it to you this day, in the Sacrament of His Supper, let us lift our thoughts from off this vain world, and transitory things below; and let us set our heart and affections on things heavenly and divine, trusting in the Lord through the whole of our wilderness journey, and inquiring for Him all the way to the very ports and gates of heaven.
亲爱的，基督的腹中，祂奉献了自己的肉体和鲜血，并在今天的圣餐中献给了你。让我们将思绪从这虚幻的世界和转瞬即逝的事物上抬起，将心灵和感情投注在天上和神圣的事物上，全心信靠主在我们整个荒野旅程中，并一路追寻祂，直到天堂的港口和门户。

We must not attend ordinances for the fashion, and according to use and wont (as we say), but for His glory, and our own soul's salvation. Nothing is to be done here, but upon the footing of divine authority. Away, therefore, with all Romish trash, will-worship, and superstition, in the service of God! All the trumpery of the Romish harlot ought to have no place in the House of God. But not insisting.*
我们不应该出于时尚和习俗的原因参加仪式，而是为了祂的荣耀和我们自己灵魂的救赎。在这里，只能按照神的权威来行事。所以，摒弃所有罗马教会的垃圾、自愿崇拜和迷信吧！罗马妓女的一切废物不应该在上帝的殿堂里有任何位置。但不坚持这一点。

Live soberly, righteously, and godly in your day and generation. In the midst of trials and difficulties, trust in the Lord, and put your confidence in Him; and there is no fear of an outgate, in the Lord's due time and way. Remember, He saith, I ascend to My Father, and your Father; to My God, and your God: Follow ye Me. Amen.
在你的时代和世代中，要清醒、正直、敬虔地生活。在困难和试炼中，要信靠主，对他充满信心；在主的时机和方式下，不必害怕出路。记住，他说：“我升到我的父那里，也是你们的父；升到我的神那里，也是你们的神。”你们要跟随我。阿门。

SERMON IX* —Song 5:1, 2
讲道九* ——诗歌 5:1, 2

I am come into My garden, My sister, My spouse, I have gathered My myrrh with My spice, I have eaten My honey-comb with My honey, I have drunk My wine with My milk: eat, O friends, drink, yea, drink abundantly, O beloved, &c.—Song 5:1, 2, &c.
我进入了我的花园，我的姐妹，我的配偶，我用我的香料采集了我的没药，我用我的蜜吃了我的蜂巢，我用我的牛奶喝了我的葡萄酒：朋友们，请吃，请喝，亲爱的人，喝得饱足，等等。

BELOVED in our Lord, hitherto in this song there has been much love, and few out-casts† betwixt Christ and His church. In the beginning of this chapter (of which I have read a part unto you), according to the Hebrew, I fetch from verse 2, "I sleep," &c., that there is an out-cast betwixt Him and His church. In other parties there is more love in wooing than in the married state: for our love has a fair and sweet honey month, while it is green and young; it is like the child's new coat, fairest the first day. Our love at length, so far as it is natural, grows thread bare, breaks out, and has need of mending. However the plain contrary is in the true love betwixt Christ and His Church. This militant state is the period wherein Christ and His people differ: but they shall agree well together in the other life, in the triumphant state above.
亲爱的主内之人，至此歌曲中有许多的爱，基督和祂的教会之间很少被排斥的人。在这一章的开始（我已向你们读了一部分），根据希伯来语，我从第 2 节中汲取“我睡了”，可以看出祂和祂的教会之间有被排斥的情况。在其他人之间，追求的爱要比已婚状态的爱更多；因为我们的爱有一个美丽甜蜜的蜜月，当它还年轻时，它就像孩子的新外衣，在第一天最美。我们的爱最终，在自然状态下变得破旧，有裂缝，需要修补。然而，基督和祂的教会之间的真爱却是完全相反的。这个斗争状态是基督和祂的百姓彼此有分歧的时期；但在另一个生活中，他们会在胜利的状态中完美地相处。

This chapter hath three parts. 1. The lamentation of the Church, that she had offended her dear one, Christ, in holding Him at the door, with His wet frozen head in the cold night. For Christ in coming to us got a terrible blast out of the north; the storm of God's indignation was in His fair face, and took all the skin off it, and made Him a marred visage, as it is in Isaiah 52:14.
这一章分为三个部分。1. 教会的哀悼，她得罪了她亲爱的基督，因为她把他留在门外，在寒冷的夜晚，他的头发湿透了。因为基督来到我们这里时，从北方吹来了可怕的风暴；上帝的愤怒之风吹在他美丽的脸上，把他的皮肤都吹掉了，使他的面容变得毁容，正如以赛亚书 52:14 所说。

2. There is a conference betwixt the Church and her companions about Christ and His worth. In the former part, there is the Church's confession of her wrong to Christ, and the cause of holding Him at the door is set down and exponed. "I sleep, but my heart waketh." But I sleep not as carnal men do, because my heart, the renewed part, wakes: and through my sleep I ken His tongue. And the spirit cries to the flesh, Wrong, wrong, it is ill your common,* to hold out the Son of God. And she plays the advocate for Christ against herself: enlarges and presses in breadth and length the indignity of the wrong done to Him. First. From the testimony of her own conscience, in knowing His tongue and discerning His knock. Second. From reasons that He used to move her will to consent: as
有关基督及其价值，教会与她的同伴之间有一个会议。在前半部分，教会承认了她对基督的错误，并解释了将他拒之门外的原因。"我睡着了，但我的心醒着。"但我不像世俗的人那样睡着，因为我的心，即重生的部分，醒着：在我的睡梦中，我听到了他的声音。而灵魂对肉体呼喊，错误，错误，将神的儿子拒之门外是不好的。她为基督辩护，反对自己：扩大并详细说明了对他所犯的错误的侮辱。首先，通过她自己的良心的证词，她知道他的声音，辨别出他的敲门声。其次，通过他用来说服她同意的理由：

1. Christ's just claim to her; "My sister, My love, My dove, My undefiled."—Styles that we deserve not; for when Christ has gotten us with much intreaty, and hard war, ill and well as it might be, He has gotten but a dirty armful of us. The 2. Reason is, from His sufferings: "My head is full of dew." 3. She comes to her own backwardness, and carnal shifts. In speaking to herself in allusion to the custom of going barefooted in those hot countries, and to the washing of their feet ere they went to bed; says she, I cannot rise now, and quit my ease. And with confidence, she propounds questions to His conscience. How can I in this cold night put on my clothes? how can I defile my feet? Be you judge, husband, if this be reasonable, that ye should not come in day-light before the sun go down. Shall I quit my pleasure, how can I do it? Is this possible? Shall I now defile my feet again? Is this reasonable? Her 4. Reason is, from his manner of working in her heart; My well beloved put in His hand by the keyhole, and made my heart lively, and warmed it by some bestirring motions: and O! unhappy I, who would not rise and open to Him. Her 5. Reason is, from her sorrow in that her bowels were turned for her Lord, who was thus unworthily received (verse 3).
基督对她的公正要求：“我的姐妹，我的爱人，我的鸽子，我的无瑕。”这些称呼我们不配得到；因为当基督用恳求和艰苦的战斗得到我们时，无论是好是坏，他只得到了一把肮脏的东西。第二个原因是他的受苦：“我的头上满是露水。”她意识到自己的懒散和世俗的借口。她自言自语地说，这是指那些炎热国家赤脚行走的习俗，以及在睡觉前洗脚；她说，我现在不能起来，放弃我的舒适。她自信地向他的良心提出问题。我怎么能在这个寒冷的夜晚穿上衣服？我怎么能弄脏我的脚？你来判断，丈夫，这是否合理，你不应该在太阳下山之前进来。我要放弃我的快乐吗？我能做到吗？我现在要再次弄脏我的脚吗？这合理吗？她的第四个原因是基于他在她心中的工作方式；我心爱的人通过钥匙孔把手伸进来，使我的心活跃起来，并通过一些激动人心的动作使它变暖。哦！不幸的是，我不愿意起来给他开门。她的第五个原因是，她的心已经被他的爱所征服，她不能再忍受与他分离的痛苦。 原因是，她因为她的主受到了如此不值得的接待而感到悲伤（第 3 节）。

3. Then is subjoined (in verses 4 and 5), the fruits of her laziness, which was the losing of her well beloved; in which are these six particulars.
然后附上（在第 4 和 5 节中）她懒惰的结果，即失去了她深爱的人；其中包括以下六个具体情况。

1. "I rose to open."—This is a new purpose, condemning her former neglect. 2. What befel her in that work; the Lord left upon her heart the smell of His love, sweet as myrrh, which made her hands to drop when she had purposed to open. 3. It is set down, her opening out of time, "He had withdrawn Himself." 4. Her missing of Him when He was gone. 5. Two fruits of her missing of Him, the one which is the fifth in order, her godly sorrow, in that she fell aswoon for Him. The other which is the 6. Particular, her seeking, praying, and longing for Him; but not according to her present desire, "she found Him not." Thus ye have the division.
1. "我起身去开门。" - 这是一个新的目的，谴责她以前的疏忽。 2. 在那项工作中发生了什么；主在她心中留下了他的爱的气味，甜如没药，这使她本打算开门时却手软了。 3. 记载下来，她在不合时宜地开门，“他已经离开了。” 4. 她在他离开时错过了他。 5. 她错过他的两个结果，其中一个是第五个顺序的，她为他而悲伤，因为她为他晕倒了。另一个是第六个特别的，她寻找、祈祷和渴望他；但不符合她目前的愿望，“她没有找到他。”这样你们就有了划分。

Now I come to the doctrine.
现在我来谈谈教义。

"I sleep."—It is not long since it was another world, "Let my beloved come into His garden, and eat His pleasant fruit;" but now it is a changed world. Once it was as in chap. 2:6, "His left hand is under my head, and His right hand doth embrace me:" but now there are harlot lovers in the church, and it is ill sleeping in a chamber where Christ is locked to the door.* Perhaps the devil had made the bed, busked the chamber, and drawn the curtains. Hence the holiest living, while the flesh dwells in him, a neighbour to the Spirit, he will fall asleep. (Matt. 25:5), "While the bridegroom tarried, they (even the wise virgins) all slumbered and slept." (Rom. 13:11), "It is high time to awake: for the night is spent." They were in a nap when the apostle would have them to awake. (1 Thes. 5:5, 6) "Ye are the children of the day, therefore let us watch and be sober." Then we must beware lest that, in the believer's day, and in the Lord's day-time, we take a noon sleep.
"我睡觉了。"——不久前还是另一个世界，“让我心爱的人进入他的花园，吃他美好的果实；”但现在是一个变了的世界。曾经是如同在第二章 6 节所说的，“他的左手在我头下，他的右手拥抱着我；”但现在教会里有淫妇的情人，睡在一个基督被锁在门外的房间里是不好的。也许魔鬼已经铺好了床，整理好了房间，拉上了窗帘。因此，最圣洁的生活，当肉体住在他里面时，与圣灵为邻，他会入睡。（马太福音 25:5），“新郎迟延的时候，他们（即聪明的童女）都打盹睡着了。”（罗马书 13:11），“该是我们醒觉的时候了，因为夜已经深了。”当使徒要他们醒来时，他们正在打盹。 （帖撒罗尼迦前书 5:5,6）“你们是白昼之子，所以我们应当警醒谨守。”那么我们必须小心，免得在信徒的白昼和主的白天，我们打个午觉。

Question. But what are the causes that those whom God has once awakened fall asleep?
但是，为什么那些一度被上帝唤醒的人会再次入睡呢？

Answer. 1. A full man seeks a bed, a drunken man asketh for a soft resting bed. In prosperity and health, when men sit right against the hot sun—when David is at home, and his kingdom established in his hand, he falls asleep, and lust asketh the way to his house (2 Sam. 11) When it is full moon with the soul, and it has been filled with God's presence, take heed then that you lay not your face to the sun, and fall asleep. When Peter got a fill of glory at the transfiguration of Christ, then he falls asleep; and in a dream, he spoke he wist not what, when he said, "Master, it is good for us to be here" (Mark 11:5, 6). It was a word he spoke through his sleep. If ye, Peter and John, will stay still in that glorious estate ye have soon done with it. But how shall the Christian world be gathered in to Christ by your ministry? Nay, awake ye must, come down from the mount, and be scourged, imprisoned, and suffer death for bearing witness of Christ before the world. The devil does here, as some physicians who give physic when it is full moon. Satan kens well when it is full moon with the soul, and then he waits on with a soft pillow and a made bed. Therefore, after your fill of Christ, and after you have gotten many love tokens from Him; keep your soul waking.
答案。1. 饱食者寻求床铺，醉汉寻求柔软的休息床。在繁荣和健康时，当人们坐在炎热的太阳下时，大卫在家，他的王国在他手中建立，他入睡了，欲望寻求通往他家的道路（撒母耳记下 11 章）。当灵魂满月，充满了上帝的存在时，要小心不要将脸朝向太阳，然后入睡。当彼得在基督的变容中得到荣耀时，他就入睡了；在梦中，他说了他不知道的话，他说：“夫子，我们在这里是好的”（马可福音 11:5,6）。这是他在睡梦中说的话。如果你们，彼得和约翰，还想停留在那个荣耀的状态中，你们很快就会结束。但是，基督教世界如何通过你们的事工聚集到基督那里呢？不，你们必须醒来，从山上下来，为了在世人面前为基督作见证而受鞭打、监禁和死亡。魔鬼在这里做的就像一些医生在满月时给药物一样。撒旦很清楚，当灵魂满月时，他就会等待，提供柔软的枕头和舒适的床铺。 因此，在你满足了基督的爱，并从祂那里得到了许多爱的象征之后，请保持你的灵魂清醒。

2. Men cast away holy fear, and then they must sleep. They forget their soul's being ill locked up, and forget that loose-handed devils (if we may so say) are going up and down the house: and that they have a great house to keep that is well filled. Their conscience and their affections are treasures often loosely laid up: and there is but a thin wall betwixt us and Satan. And we forget that sin has made us heavy headed and lazy sluggards, inclining to sleep. "Blessed is he that feareth always" (Prov. 28:14). We may catch much harm in sleeping, and therefore holy fear should keep us waking. He that knows himself to be on the head of a top-mast, and with giddy head looking down, he will forget sleeping.
男人抛弃了圣洁的敬畏，然后他们必须入睡。他们忘记了自己的灵魂被囚禁，忘记了那些手脚不干净的魔鬼（如果我们这样说的话）正在房子里上下穿梭：他们有一个要守护的大房子，里面装满了东西。他们的良心和感情常常是松散地存放的财富：我们和撒旦之间只有一道薄薄的墙。我们忘记了罪使我们头重脚轻，倾向于睡觉。"凡时常惧怕的人是有福的"（箴言 28:14）。我们在睡觉时可能会遭受很多伤害，因此圣洁的敬畏应该让我们保持清醒。一个知道自己站在顶桅杆上，头晕目眩地往下看的人，他会忘记睡觉。

3. We turn idle and leave off our spiritual exercise: and so fall over in Satan's perfumed bed (1 Thes. 5:8). To keep men waking, the apostle sends them to the use of faith, love, and hope. Before men fall asleep, they turn lazy and cold in good works. Such as watch a castle, when they fear sleep, walk up and down, speak and sing; for if they sit down, they will but soon welcome sleep. Let a man for a month do nothing but sit in one place night and day, the sinews of his legs will readily freeze and dry up. Use the body and have the body. When we give up with prayer, reading, hearing, conferring, meditating, and walking in love and good works; no marvel though the sinews of the conscience dry up. Let a watch or a clock stand a year, lay aside the paces,* then all the wheels rust and gather dirt and moths, and so clog it that it cannot go. Leave off to do good, and turn lazy; and the wheels of the conscience, and the affections of love, joy, desire, sorrow, hope, fear, let them gather rust; and if they freeze, the soul must then fall asleep, and turn as dead for a journey to heaven as a sleeping man is to walk. These two last causes of sleep say it is no wonder though all we in this land be fallen asleep. Our little fear of losing our well Beloved, and our deadness in good works and spiritual exercises, cannot but bring us to this sleep.
我们变得懒散，停止进行属灵的锻炼：于是在撒旦香气弥漫的床上跌倒（帖撒罗尼迦前书 5:8）。为了让人保持清醒，使徒让他们运用信心、爱和希望。在人们入睡之前，他们会变得懒散和冷漠于善行。像守卫城堡的人，当他们害怕入睡时，会来回走动，说话和唱歌；因为如果他们坐下来，很快就会迎来睡意。让一个人一个月什么都不做，只是整天坐在一个地方，他的腿筋很容易冻僵和干枯。使用身体，拥有身体。当我们放弃祷告、阅读、听道、交流、默想和行善时，不奇怪良心的腱鞘会干涸。让一个手表或时钟静止一年，放下步伐，然后所有的齿轮都会生锈、积尘和蛀虫，从而堵塞它无法运转。停止行善，变得懒散；良心的齿轮和爱、喜乐、欲望、悲伤、希望、恐惧的情感，让它们生锈；如果它们冻结，灵魂就会入睡，对于前往天堂的旅程就像一个睡着的人行走一样死气沉沉。 这两个导致睡眠的原因说，难怪我们这个国家的人都入睡了。我们对失去我们所深爱的人的恐惧微乎其微，以及我们在善行和灵修方面的死寂，不可避免地使我们陷入这种睡眠状态。

"But my heart waketh."—My renewed part waked, and knew Christ's tongue. This is not spoken as a volley† or vogue; as many folk in a shew, scant of friendly neighbours to praise them, they save their neighbours the labour, and praise themselves: but the church speaks this to the praise of the grace of God. Hence, we see the worst case the child of God can be in he can discern, even through his sleep, the voice of God in Christ; and in his dream can take up Christ as Christ. For even under these out-casts,‡ and when the peace betwixt them is cried down for a time (1 John 3:9), the seed of God abideth in them (1 John 2:27). The anointing that they have received of God abideth in them. Neither must we think that Christ giveth His friends a spur visit and a standing word, and away again, seeing He still dwells in His own; howbeit He doth not aye work in them.
但我的心醒了。我的重生部分醒来，认识到基督的话语。这不是说成一连串或时髦的话；就像许多人在一场表演中，缺乏友好的邻居来赞美他们，他们省去了邻居的劳动，自己赞美自己。但教会说这话是为了赞美上帝的恩典。因此，我们看到，即使是上帝的儿女处于最糟糕的境地，他们也能辨别出上帝在基督里的声音，即使在梦中，也能接受基督作为基督。因为即使在这些被遗弃的人中，当他们之间的和平暂时被打破时（约翰一书 3:9），上帝的种子仍然存在于他们中间（约翰一书 2:27）。他们从上帝那里接受的膏油仍然存在于他们中间。我们也不要认为基督只是给他的朋友们一个短暂的访问和一句话，然后就离开了，因为他仍然住在自己的人中间，尽管他并不总是在他们中间工作。

Under greatest unkindness there is never a defection in the soul, for the Lord's seed of righteousness remaineth in them. Howbeit it casteth not aye heat, yet it casteth aye light, whereby the man seeth sin, and protests and takes instruments* in Christ's name, of the wrong done to Christ. And if the new man cry, Wrong, wrong, think on that: the converted sin not without an eye-witness that speaks against the ill (Rom. 7:17, 18).
在最大的不友善之下，灵魂从不背叛，因为主的公义之种仍在其中。虽然它不总是投射热量，但它总是投射光明，使人看到罪恶，并以基督的名义抗议并采取行动，对基督所受的冤屈。如果新人喊冤，冤屈，要记住：归信者不会没有反对邪恶的目击证人（罗马书 7:17, 18）。

But by the way then another Question. How do the renewed in Christ sin at all if the seed of God abide in them?
但顺便问一下，那么基督中的信徒如何犯罪，如果上帝的种子存在于他们之中？

Answer. Because Christ can lie down in the soul, and not work at all, and suffer the unrenewed part, I mean the old man, to make a road† in the soul: Christ in the new man only making a little struggling, as the birth hurt in the mother's womb makes a stirring. This should be known; it is not grace in the habit that hinders sin in us, but God working and blowing upon that grace. For our watching and walking in God's way, is not like ordinary fire that burns of itself; but is like the smith's fire that must be blown up with the bellows. And therefore, in the time that God's bellows blows not on our fire, it is dark and dead. Then Christ's fire with little heat lies beneath the devil's ashes. God says to Jeremiah (chap. 1:18), "Behold I have made thee this day a fenced city, and an iron pillar, and brazen walls, against the whole land." Might not that have sufficed Jeremiah, except he were ill to please? Nay, but the fenced city might be taken! Therefore the Lord promised that that should do the turn. (Verse 19), "They shall fight against thee, but they shall not prevail." Why so? Because Jeremiah was an iron pillar, &c. Nay, another reason is given; and that is, "I am with thee, to deliver thee, saith the Lord." So then, it is God Himself working upon His own grace, and blowing upon His own fire, that is the proper and only cause of our standing.
答案。因为基督可以躺在灵魂中，不工作，忍受未更新的部分，我指的是旧人，在灵魂中开辟一条道路：基督只在新人中稍微挣扎，就像母亲子宫中的分娩伤害会引起动荡一样。这应该被知道；阻止我们犯罪的不是我们内在的恩典，而是上帝的工作和吹拂在那恩典上。因为我们在上帝的道路上的警醒和行走，不像普通的火自己燃烧；而是像铁匠的火，必须用风箱吹起来。因此，在上帝的风箱不吹拂我们的火的时候，它是黑暗和死寂的。然后，基督的火只有一点热度，躺在魔鬼的灰烬下面。上帝对耶利米说（第一章 18 节）：“看哪，我今日使你成为坚固的城邑、铁柱、铜墙，抵挡全地。”难道这对耶利米来说不够吗，除非他很难取悦？不，但是坚固的城邑可能会被攻破！因此，主应许那将起作用。（第 19 节）“他们必攻击你，却不能胜过你。”为什么呢？因为耶利米是铁柱，等等。 不，还有另一个原因被提出来；那就是，“我与你同在，拯救你，这是耶和华说的。”因此，我们站立的唯一和真正原因是上帝自己在运行祂自己的恩典，吹拂祂自己的火焰。

But to the point. The waking heart through the sleep knows the Lord's tongue; and this should comfort and bear up the child of God under falls and different sins, from being a castaway; when Satan comes in in a deep sleep, and steals away the soul and is never trapped. But the devil cannot steal a sleep on the child of God, but the renewed part will awake him, and take him with it red-hand.* Or at least, it is like the tender eye that waters with a blast of wind or a mote. Or thus; when Satan casts water on the faith of the saints, Christ's fire makes a noise and cracking; or when sin lies upon the conscience like uncouth† meat, raw and undigested, on a weak stomach, the child of God gets no rest till he vomit it up again. Now this is a matter of comfort, and it saith the conscience is tender, sensible, lively, and thin-skinned, and will easily bleed. And as it betokens a tender, and a waking heart, so it says that that conscience has a bottom. But for the reprobates, the devil has driven the bottom out of their conscience, so that sin runs through it as a vessel without a bottom, that holds nothing; for sin, after it is committed, is done, or out of mind with them. The Pharisees killed Christ, and were soon washen, though it was with foul water; and they fall to, and eat the passover, and there is no more of it. It is past with them, and that quickly, and there is no more of it by reason of a running out conscience. Cain's murder did not stick long in his throat when he went out of God's presence and built a city.
但是说到重点。在睡眠中，醒来的心灵知道主的语言；这应该安慰并支撑上帝的儿女，使他们不至于成为被抛弃的人；当撒旦在沉睡中进入并偷走灵魂时，却从未被困住。但是魔鬼无法偷走上帝的儿女的睡眠，而是重生的部分会唤醒他，并带他一起离开。或者至少，它就像是娇嫩的眼睛，在一阵风或一根灰尘中泪流满面。或者这样说；当撒旦向圣徒的信仰泼水时，基督的火会发出声响和爆裂声；或者当罪恶像未经消化的陌生食物压在良心上时，上帝的儿女就无法得到休息，直到将其吐出。现在这是一种安慰的事实，它表明良心是娇嫩、敏感、活泼和薄皮的，很容易出血。正如它预示着一个娇嫩而醒觉的心灵，它也表明那个良心有一个底部。但对于被弃绝的人来说，魔鬼已经将他们的良心底部驱逐出去，以至于罪恶像一个没有底部的容器一样穿过它，什么也装不下；因为罪恶在他们身上发生后，就被遗忘或从心中抹去。 法利赛人杀了基督，虽然用了肮脏的水洗净，然后他们开始吃逾越节，但逾越节已经过去了，他们的良心已经消失了。该事件很快就过去了，因为他们的良心已经荡然无存。该隐杀人的罪恶在他离开上帝面前建立城市时也没有持续太久。

This confession of the kirk, that in sleeping, "the heart waked," will reprove many who overcharge their conscience and themselves (as the apostle speaks, 2 Cor. 2:7), until they be swallowed up with grief. They only speak of the evil that is true of themselves, but no good at all. The church doth not so (Cant. 1:5), "I am my beloved's," &c. I am black, yet she denies not, but Christ's part is comely as the tents of Kedar. We ought to confess our sleepiness; but we should not deny the grace that is in God. As the wretch sinneth away all he has and sayeth he has nothing. Thus some imagine it to be both the root and top of true humility, to say they have no grace at all; there is nothing in me that God can own as His own work. This they think true humility, to put the price of a dog on themselves. As they think they are riding God's errands when they have put the saddle on the wrong horse! But, in doing this, men take Satan's place over his head, for he is an accuser of the brethren, and they play the advocate for him. And this is in confessing to bend the bow beyond the compass of it. And when men say this, that they have nothing of them in God, they forget that Satan is at their elbow, to say, Then I take instruments* on your word, ye must then be mine.
教堂的这种忏悔，即在睡觉时，“心灵醒来”，将责备许多过度负罪感和自责的人（正如使徒所说，哥林多后书 2:7），直到他们被悲伤吞噬。他们只谈论自己的恶，而不谈论任何好处。教堂不是这样做的（雅歌 1:5），“我是我所爱的”，等等。我是黑的，但她并不否认，基督的部分就像基达尔的帐篷一样美丽。我们应该承认自己的困倦，但不应否认上帝的恩典。就像那个可怜的罪人把他所有的都浪费了，却说他一无所有。因此，有些人认为这是真正谦卑的根源和顶点，说他们根本没有恩典；在我身上没有上帝能够认可的作品。他们认为这是真正的谦卑，把自己看得不值一文。就像他们认为自己在骑上错误的马时，他们认为自己是在为上帝传达使命！但是，这样做，人们把撒旦的位置放在他的头上，因为他是弟兄们的控告者，而他们则为他辩护。这就是在承认时超出了弓的范围。 当人们说这样的话时，他们忘记了撒旦就在他们身边，他会说：“那么我就按照你们的话来行动，你们必须属于我。”

There is also a third sort, who abuse a waking heart in their sleep. They who think they may take a little liberty and elbow room to sin, because, say they, Howbeit I sleep, yet the renewed part is waking. I know Christ's tongue: it is not any gift to suffer for Christ. I will crouch and let the cross of Christ slip by me; yet I wish all well. I love the good cause! Yet they can feed their lusts, and make them fat and wanton. I hope, say these men, I have true grace, I am woe at any slips I make! Now, well said Pilate! Scourge Christ and then condemn Him; and then wash your hands and proclaim yourself a just, clean man. If any man be wrong, then these with the first are playing about the mouth of hell.
还有第三种人，他们在睡梦中虐待着一颗清醒的心。他们认为自己可以稍微放纵一下，犯一点罪，因为他们说，虽然我在睡觉，但是我内心更新的部分是清醒的。我了解基督的话语：为基督受苦并不是什么特殊的恩赐。我会低头让基督的十字架从我身边溜走；然而我祝福所有人。我爱那个美好的事业！然而他们可以满足自己的欲望，让它们变得肥胖而放纵。这些人说，我希望我拥有真正的恩典，我对自己犯的错误感到痛苦！好吧，彼拉多说得好！鞭打基督，然后定他的罪；然后洗净你的手，宣称自己是一个公正、洁净的人。如果有人错了，那么这些人和第一种人一样，正在玩弄地狱的边缘。

"Open to me."—There is then a locked door upon Christ; His face is hidden. So soon as He goes out there is one that pays rent to an uncouth Lord, who wins the house of our hearts, and takes it up. Hence it is, that Christ must beg lodging for God's sake, ere He get possession of His own again. Then by our security, taking the play, and giving a night's lodging or two, to an old lust, dear Jesus must stand and call for Himself, as if He were the Man to be meaned, crying, "Open, My sister," &c. Yet this would seem a hard command, if He would say to us, Open.
"给我打开门吧。" - 这时基督面对着一扇锁着的门；他的脸被隐藏起来。只要他走出去，就有一个人向一个粗鲁的主人支付租金，夺取了我们心灵的住所。因此，基督必须为了上帝的缘故乞求住所，才能重新占有自己的住所。然后，通过我们的安全感，玩弄着，给一个旧的欲望提供一两个夜晚的住宿，亲爱的耶稣必须站起来为自己呼喊，好像他是那个被需要的人，喊着：“打开吧，我的姐妹”，等等。然而，如果他对我们说“打开”，这似乎是一个艰难的命令。

Answer. When God commands anything to us, He adviseth not with our lazy flesh. Neither says He, What think ye of the command? He says to Moses, Go to Pharaoh, and say, Let My people go. But He asked not counsel at Moses in his cold blood, nor stood at his natural fear to go to Egypt where he had slain a man. He sends Jeremiah to kings, princes, prophets and people, and makes no great reckoning of the prophet's fleshly shift. "Ah, God! I cannot speak;" says he, "I am a child" (Jer. 1:6). Yea, if our Lord advised with wicked men (to say no more of the saints) in asking their mind anent His commandments, they would shape a law like a wide coat, to take in both God and their lusts. But God's commandments must stand, of His own mould. Hence comes this
回答。当上帝向我们下命令时，他不会与我们懒惰的肉体商议。他不会问我们对命令有何看法。他对摩西说，去见法老，告诉他释放我的百姓。但他并没有在摩西冷静的血液中征求意见，也没有在他去埃及杀人的自然恐惧中犹豫。他派遣耶利米去见君王、王子、先知和百姓，并不太在意先知的肉体困境。“啊，上帝！我不能说话；我是个孩子”（耶利米书 1:6）他说。是的，如果我们的主与邪恶的人商议（不再提圣徒），询问他们对他的诫命的看法，他们会制定一条像宽大外衣一样的法律，既包容上帝又满足他们的私欲。但上帝的诫命必须坚守，按照他自己的模样。因此，这就产生了这个

Question. How are evangelical commands directed to us? (Ezek. 18:31), "Make you a new heart, and a new spirit." (Col. 3:10), "Put on the new man." (Rom. 12:2), "Be transformed by the renewing of your mind," &c. This seems to lay the weight on our free will, which it cannot bear. What shall ye then do with these things?
问题：福音命令是如何指向我们的？（以西结书 18:31）“你们要造新心，新灵。”（歌罗西书 3:10）“穿上新人。”（罗马书 12:2）“要藉着心意的更新而变化”等等。这似乎把重担放在我们的自由意志上，而它无法承受。那么你们对这些事情该怎么办？

Answer. Because lazy nature flings at the load, it should not be refused at the first hearing. We are to take us to our feet, no less than the power were in our own hand. Christ helps fair ventures. Better die working and doing as we can, than cry in the fire, Lord, lift me out. It is our fault; the want of the command breaks our resolution to obey in two pieces, and there we lie.
答案。因为懒惰的本性对负担不屑一顾，所以不应该在第一次听到时拒绝。我们要自己站起来，不亚于力量掌握在我们自己手中。基督会帮助美好的尝试。宁愿在工作中努力并尽力而死，也不愿在火中哭喊：“主啊，把我救出来。”这是我们的错；对命令的缺乏破坏了我们遵守的决心，于是我们就躺在那里。

God sends not His commandments to us because we have strength to do them. But God seeks that His charge be met with humility. Wherefore, the gospel is a mass of humble commandments; and we sigh because we cannot win up the brae. It is acceptable; providing we creep on hands and feet as we can, it is sweet obedience. Because faith has always in the second covenant the first stroke, and the fore-start, before doing, as being the condition of the covenant, therefore our Lord commands, and seeks in the command, that we believe. He will put His Spirit in us, and cause us to do what He craves of us. A father charges his child to bear a burden far above his strength, and threatens him if he obey not. He obeys if he stoop, and mint;* and pant; and withal weeps, yet he cannot get it done, and believes that out of love his father will help him. So in opening of our hearts to Jesus; if we but weep, and look up with watery eyes to Christ, and then cry and mint, to open it as we can, using the weak fingers that we have. For though our money wants many grain weights, yet Christ fills the scale of the balance, and weighs down where we want. So Christ's commands to us are commanding promises and promissory commands. He charges us to do (Ezek. 18:31), and He promises to work in us what He commands us to do (Ezek. 36:26, 27).
上帝并非因为我们有能力去遵守祂的诫命而将其传达给我们。但上帝希望我们以谦卑的心态来接受祂的指示。因此，福音是一系列谦卑的诫命；我们叹息是因为我们无法攀登陡坡。这是可以接受的；只要我们尽力爬行，就是甜蜜的顺从。因为在第二约中，信仰始终是第一步，先于行动，作为约定的条件，所以我们的主命令并寻求我们相信。祂将把祂的圣灵赐给我们，并使我们做祂要求我们做的事。一个父亲要求他的孩子承担超过他能力的负担，并威胁他如果不服从的话。如果他弯腰、努力并喘息，哭泣，但他无法完成，他相信他的父亲会出于爱帮助他。因此，在向耶稣敞开我们的心时，如果我们只是哭泣，用湿润的眼睛仰望基督，然后哭泣并努力，尽力打开它，用我们拥有的虚弱的手指。因为虽然我们的金钱缺少许多重量，但基督填满了天平的一边，使我们在所缺之处得到补偿。 所以，基督对我们的命令是充满了应许和承诺。他要求我们去做（以西结书 18:31），并且他承诺会在我们身上实现他所命令我们去做的（以西结书 36:26, 27）。

The use of this point is to teach us to meet God's commands with humility; as going out of ourselves with faith in the commander. For want of this, our lazy nature lies down under the load, and we stick in the mire.
这一观点的用途是教导我们谦卑地遵守上帝的命令；怀着对统帅的信仰，我们要离开自己。否则，我们懒惰的本性就会被负担压倒，陷入泥潭。

This speaks against the enemies of grace, who slander us, as if we denied Christ to be a law-giver, who speaks good words to, and speaks good words of us; and said that the gospel does not command at all, but only shews and teaches what God by His Spirit works in the elect. Nay, we teach that it both commands and craves obedience (as they teach); and He irresistibly works by His Spirit what He craveth; and His grace pays our debts. He pays our debts with His own money; which they deny, to God's dishonour, and the reproaching of His grace, that free will may get the throne. But better we want, than grace want.
这与恩典的敌人说话，他们诽谤我们，好像我们否认基督是一个立法者，他对我们说好话，并且对我们说好话；并且说福音根本不命令，只是展示和教导上帝通过他的圣灵在选民中所行的。不，我们教导福音既命令又要求顺从（正如他们所教导的）；他以他的圣灵无法抗拒地完成他所要求的；他的恩典偿还我们的债务。他用自己的钱偿还我们的债务；他们否认这一点，这是对上帝的不敬，是对他的恩典的诽谤，是为了让自由意志得到统治。但是，我们宁愿缺少，也不愿恩典缺少。

"My sister, My love."—Christ speaketh like Himself, He calls His church four times over His own, "My sister, My dove, My friend, and My undefiled." Even as if He were proud of His heritage. Mine is a sweet and a friendly word; every one loves well their own. So doth Christ speak of His own, being well content with His conquest, as having no stronger reason to work upon us, to win in upon our souls, than to allege properly His claim to us. And His property and interest is a great one. And it is but reason every one get his own; and far more reason that Christ get His own. We see Christ had begun, or renewed, conversation on low and lovely terms; such as a man has when he finds a treasure (Matt. 13:44). Then Christ filleth to comers, at the first meeting, a cheerful heart. And (Matt. 11:28) ease and rest to their souls is promised. (Rev. 3:20), "If any man hear My voice, and open the door, I will come in to him, and sup with him, and he with Me." There a feast of joy (Prov. 9:5), Christ saith to a parcel of fools: "Come, eat of My bread, and drink of My wine." There is a home-coming soul set to a full covered table.
我的姐妹，我的爱。基督像他自己一样说话，他四次称呼他自己的教会，“我的姐妹，我的鸽子，我的朋友和我的洁净。”就好像他为自己的传承感到自豪一样。我的是一个甜蜜而友好的词语；每个人都喜欢自己的东西。基督也是这样说自己的，他对自己的征服感到满意，因为他没有比合理地主张对我们的要求更强有力的理由来影响我们，赢得我们的灵魂。他的财产和利益是巨大的。每个人都应该得到自己的东西，而基督得到自己的东西更有道理。我们看到基督开始或重新开始以低调和可爱的方式交谈；就像一个人发现宝藏时的心情一样（马太福音 13:44）。然后基督在第一次见面时给予来者一个愉快的心情。并且（马太福音 11:28）承诺给他们的灵魂安宁和休息。在启示录 3:20 中，“若有人听见我的声音，开门，我就进去，与他吃饭，他与我吃饭。”那里有一场喜乐的盛宴（箴言 9:5），基督对一群愚昧的人说：“来吧，吃我的饼，喝我的酒。”那里有一个归家的灵魂坐在一张摆满食物的桌子前。

I deny not but there be down-casting terrors, and ploughing of the conscience before; but that is before Christ come. Sorrow ushers the gate to Jesus. The reasons are these. 1. The conscience is as a dainty small spun thread at conversion, either begun or renewed. There is a double knot upon it, law terrors, and the threatenings are a sharp knife to cut the thread; but not to loose the knot: and loosed it must be. For well* is the soul that Christ wooeth with its own consent. Therefore love's sweet graces and felt promises have a rank smell of the soul's delight and comfort of Christ's presence: and they are the small soft singers of Christ, whereby, with the strong, soft, and subtile art of love, Christ looseth the knot. The soul is, until then, a locked door. The law is the wrong key, it would break the lock ere it opened the heart. When Christ comes, the law and our affections are like ill ravelled yarn; force would ravel them worse.
我不否认在基督来临之前，会有令人沮丧的恐惧和良心的犁耕。悲伤引领通往耶稣的门。原因如下：1.在转变或更新时，良心就像一根精致的细线。上面有一个双结，法律的恐惧和威胁是剪断线的锋利刀，但不能解开结。它必须解开。因为灵魂与基督的同意是美好的。因此，爱的甜美恩典和真实的应许散发着灵魂对基督的喜悦和安慰的芬芳气息。它们是基督的小小柔软的歌手，通过爱的强大、柔软和巧妙的艺术，基督解开了结。在那之前，灵魂是一扇锁着的门。法律是错误的钥匙，它会在打开心扉之前破坏锁。当基督来临时，法律和我们的情感就像错综复杂的线团；强行解开只会使它们更乱。

But in Christ's coming first to win† in upon our hearts, we are like old vessels made new; it is best to try old vessels with water ere ye put wine in them. Love is like water in the soul; it is not so sore looking in the soul as wine. It is best at our first starting of the race to see the gold.* Christ puts not new wine into old vessels. While His disciples are young and weak, He sooths them with the company of the Bridegroom; but afterwards, when they are older, and have strength, He will take the Bridegroom from them, and then they shall weep in those days (Matt. 9:15). To draw home Ephraim's heart to God, He plats the rope double, that it break not. See our Lord's word to him (Jer. 31:20), "Is Ephraim My dear son? Is he a pleasant child?" &c. And a new garment, feasting, and kissing, is for the forlorn child.
但是当基督首次进入我们的心灵时，我们就像被更新的旧容器；在将酒放入其中之前，最好先用水试试旧容器。爱就像灵魂中的水，它在灵魂中并不像酒那样刺激。在我们开始比赛时，最好看到黄金。基督不会将新酒倒入旧容器中。当他的门徒年轻而脆弱时，他以新郎的陪伴来安慰他们；但是后来，当他们年长并且有力量时，他将把新郎从他们身边带走，那时他们将哭泣（马太福音 9:15）。为了将以法莲的心带回到上帝那里，他将绳子编织得双倍，以免断裂。看看我们主对他说的话（耶利米书 31:20）：“以法莲是我的爱子吗？他是我所喜悦的孩子吗？”等等。而新衣服、宴会和亲吻是给那个可怜的孩子的。

The first love-token is a copy and sampler to all the rest: therefore it must be given with a hearty impression from Christ's own mouth in His word. The bairns' copy should be written with fair and large letters, that it may make them learn with the better will. Our Lord knows we will have to do with experience; and therefore, ordinarily at our first meeting we get as much feeling as we shall never cast off all our life-time again. I will not affirm this to be universal; for Christ steals in upon some souls from the womb, so that they can say, Here He is; but how He came in I cannot tell.
第一个爱的象征是其他所有的象征的样本：因此，它必须带着基督自己口中的真诚印象在他的话语中给予。孩子们的样本应该用漂亮而大的字写，这样他们会更愿意学习。我们的主知道我们将要经历的经历；因此，通常在我们第一次相遇时，我们会得到一种感觉，这种感觉我们一生都无法摆脱。我不敢说这是普遍的；因为基督偷偷地进入一些灵魂，以至于他们可以说，他在这里；但他是如何进来的，我不知道。

Use. Some may say I have had much sweet delight in Christ langsyne;† but Oh! I may say, God be with good old by-past years.
使用。有人可能会说我曾经在基督里享受了很多甜蜜的快乐；但哦！我可以说，愿上帝与美好的过去岁月同在。

Answer 1. New love has aye the sweetest breath. While it is new, it is in this point, like the bairn's new coat, it delights because it is new. So is love because new, and afterward it delights because it is love only. But this is not spoken to bolster up any who are fallen from their first love, like Ephesus. We like all well to be soothed in our affections; but be not casten down, because old feasts are turned to hunger; for hunger is as good for you as feeding and feasting. A man on the top of a mountain will see the city though he be many miles from it: and when he is within half a mile of the city, may not see it at all, because he is on valley ground. Longsyne, when ye were Christ's creeping bairns, He set you on the top of a mountain, and made you to see heaven: now ye are within half a mile of the city, and in His wisdom He makes you walk on valley ground, though ye are nearer it now than before. For of old, He was only letting you see the ground, that ye might run fast.
答案 1. 新的爱情总是最甜蜜的。当它是新的时候，就像孩子的新外套一样，它因为新而令人愉悦。所以爱情因为新而令人愉悦，之后因为它只是爱情而令人愉悦。但这并不是为了支持那些已经从初恋中堕落的人，就像以弗所人一样。我们都喜欢在感情上得到安慰；但不要因为旧的盛宴变成了饥饿而沮丧；因为饥饿对你来说和进食和宴会一样好。一个站在山顶上的人即使离城市很远也能看到它：而当他离城市只有半英里时，可能根本看不到，因为他站在山谷里。很久以前，当你们还是基督的孩子时，他把你们放在山顶上，让你们看到天堂：现在你们离城市只有半英里了，按照他的智慧，他让你们在山谷里行走，尽管你们现在比以前更接近它。因为从前，他只是让你们看到地面，让你们能够快速奔跑。

Since Christ in conversion worketh thus by love; it is a vain thing for the enemies of grace to say, God's determinate grace doth strangle free will, because it worketh irresistibly. Nay, seeing grace works by love, it is clear that grace doth not strangle, but clap and kiss free will in its most kindly and natural inclination.
由于基督通过爱来进行转化工作，所以对于恩典的敌人来说，说上帝的决定性恩典扼杀了自由意志是徒劳的，因为它是无法抗拒的。不，由于恩典是通过爱来运作的，很明显恩典并没有扼杀，而是拥抱并亲吻自由意志的最友善和自然的倾向。

Let never a man please himself in obedience to Christ, until he finds His love load him. I will tell you, for every ounce weight of spiritual love there is as many of spiritual obedience. Get once your soul fraughted with the love of Christ, as a bird in the net, and all is well. Let fear and terror, or other winds blowing our sails stand by, for they shall never take the ship home. It is but a violent motion, and not perpetual. The will going about as the wheels of a watch wearieth, because of the violent motion. The sun wearieth not to shine, nor the fire to cause heat, nor a fountain to spring, because the motion here is natural. Law, fear, lust, gain, credit, and the like, bloweth us forward to obedience, causeth but a violent motion against the hair; the wheels will wear and tire. But when our actions come from the love of God, as from a co-natural fountain, O! the motion is like the action of nature that is not forced. For the love of God is not short of breath, and it will not weary.
直到他发现基督的爱使他负重，一个人才不应该自满于顺服基督。我告诉你，每一盎司属灵的爱都对应着同样多的属灵顺服。一旦你的灵魂充满了基督的爱，就像一只被网困住的鸟，一切都好了。让恐惧和恐怖，或其他吹动我们帆的风都站在一边，因为它们永远无法将船带回家。这只是一种暴力的运动，而不是永恒的。意志像手表的轮子一样不断转动，因为运动太过剧烈而疲惫。太阳不会厌倦发光，火不会厌倦产生热量，泉水不会厌倦涌出，因为这里的运动是自然的。法律、恐惧、欲望、利益、信誉等等推动我们顺从，只会产生逆发的剧烈运动；轮子会磨损和疲劳。但当我们的行动源于上帝的爱，就像来自一个共同的天然泉源，哦！这种运动就像自然行动一样不受强迫。因为上帝的爱不会喘不过气，也不会疲倦。

"My undefiled one."—Passing the other titles, this shews that the kirk has a feast in Christ's heart, and partaking of His nature. My fellow friends, touching the communion between Him and her, "My dove," it respecteth the chastity of the kirk and matrimonial love to her only husband, Christ. I but touch this, "My undefiled one" is exponed (chap. 7), "Thou art fair, My love, there is no spot in thee." Whence is this, that a sinful kirk is called undefiled?
我的无瑕之人。- 忽略其他称号，这表明教会在基督的心中有一个盛宴，并分享他的本质。我的朋友们，关于他与她之间的交流，“我的鸽子”，它尊重教会的贞洁和对她唯一丈夫基督的婚姻之爱。我只是触及到这一点，“我的无瑕之人”在第七章中被解释为“你是美丽的，我的爱人，你没有瑕疵。”为什么一个有罪的教会被称为无瑕呢？

Answer. Our Lord reckons us from our best part; the new man is an undefiled thing. There is a chain of gold melted, though there is some dregs in it; yet we call it a chain of massy gold. Christ calls His mixt wine, wine. When Christ once loves His, He never reckons the dross: it is holden out of Christ's count book. We are undefiled in Christ, "in whom we have redemption, the forgiveness of our sins" (Eph. 1:7). The saints must be undefiled when their sins are put up in Christ's account. (Isaiah 53:6), "The Lord laid on Him the iniquity of us all." (2 Cor. 5:21), "God made Him sin for us, who knew no sin; that we might be made the righteousness of God in Him." O then (say the Papists), we are as righteous as Christ, if His righteousness be ours; which is blasphemous. And because it is of a truth, that Christ's righteousness is imputed to us: says the Antinomian, we are Christ's, and as righteous as He, and so cannot sin, and we are not under the law. Now to the first; let the Papists, who mock at Christ's imputed righteousness, know, if we look to the quantity of Christ's righteousness, it follows not that we are as righteous. For He is inherently righteous, and His personal sufferings has righteousness for all the elect, and for many worlds. But if we look to the manner of having His righteousness; then, as He is righteous, so are we. Even as a child of one day old is no less a man than a man of thirty years: but the child is not a man of such quantity and stature as a man of thirty years. Christ has righteousness for Himself, and us all; but we have our righteousness in Him, and every one for himself, because sin is but one debt, first upon us, and then on Him. Our bond over Christ's head, and over our own, is but one process; "He was made a curse for us." In challenging one ditty;* my sin was laid on Christ: sad and black ditty; one sum on us both, one death, and which is best of all, one discharge. God be thanked, Christ got free out of prison, and took all dyvours with Him. Hence let us make our own use of it, ere the libertine get his answer. Satan intends summons against weak consciences. Thou art a filthy sinner, says he, and that is the ditty God has at thee, and the plea the Lamb has against thee. But thou mayest get an answer to Satan. It is untrue that there is a plea betwixt me and the law; the plea is betwixt Christ and the law; it is Christ's plea and not mine. Therefore send the devil to Christ for that plea; Christ is old enough, and can answer for Himself.
回答。我们的主从我们最好的部分来计算我们；新人是一件无瑕疵的事物。虽然金链中有一些杂质，但我们仍称之为金链。基督称他的混合酒为酒。当基督一旦爱他的人，他从不计较杂质：它被从基督的账本中排除。我们在基督里是无瑕疵的，“我们在他里面蒙了救赎，得蒙赦罪”（以弗所书 1:7）。圣徒们必须是无瑕疵的，当他们的罪被记在基督的账上时。（以赛亚书 53:6），“耶和华使我们众人的罪都归在他身上。”（哥林多后书 5:21），“神使那无罪的替我们成为罪，好叫我们在他里面成为神的义。”哦，那么（天主教徒说），如果基督的义是我们的，我们就和基督一样公义，这是亵渎的。而且因为基督的义被归于我们是真实的：安提法主义者说，我们是基督的，和他一样公义，所以不能犯罪，也不受律法的约束。现在对于第一个观点；让嘲笑基督归算义的天主教徒们知道，如果我们看基督的义的数量，我们并不是一样公义的。 因为祂本质上是公义的，祂个人的苦难为所有选民和许多世界带来了公义。但是，如果我们看待祂的公义的方式，那么正如祂是公义的，我们也是公义的。就像一个一天大的孩子和一个三十岁的人一样都是人一样：但是孩子不像三十岁的人那样在数量和身材上。基督为自己和我们所有人都有公义，但我们的公义在祂里面，每个人都是为自己，因为罪只是一种债务，首先是在我们身上，然后是在祂身上。我们对基督和我们自己的债券只是一个过程；“祂替我们成了咒诅。”在质疑一个小曲调时；我的罪被加在基督身上：悲伤而黑暗的曲调；我们两个人的一个总和，一个死亡，而最重要的是，一个解除。感谢上帝，基督从监狱中获得了自由，并带走了所有的债务人。因此，在放荡者得到回答之前，让我们自己好好利用它。撒旦打算对软弱的良心发出传票。他说你是一个肮脏的罪人，这是上帝对你的曲调，也是羔羊对你的辩护。但你可以对撒旦做出回应。 这是不真实的，我与法律之间没有争议；争议在基督和法律之间；这是基督的争议，而不是我的。因此，请将魔鬼送去找基督解决这个争议；基督已经足够成熟，可以为自己辩护。

The devil can trouble us for Christ's plea; yea, he can wade deep here. "Thou art not an elect person, nor written in the Lamb's book of life."
魔鬼可以因基督的恳求而困扰我们；是的，他可以在这里深入。"你不是一个蒙拣选的人，也没有被写在羔羊生命册上。"

Answer. These doubts of our election, are dreams raised in our heads by the devil; for not any but jugglers and wizards have read your fortune, and told you such a dream. I ask, Hath Christ given you your last answer, and said, I care not for you? Nay, He has not, nor will not say this. But know this, neither the devil nor thy conscience speak always law, if thou can but unfeignedly creep under Christ's lap. There is no water yet casten on Christ's kindness. If His love reek and smoke, there is fire.
答案。我们对选举的这些疑虑，是魔鬼在我们脑海中制造的梦境；因为只有骗子和巫师才能读出你的命运，并告诉你这样的梦。我问，基督是否给了你最后的答案，并说：“我不在乎你们”？不，他没有，也不会说这样的话。但要知道，无论是魔鬼还是你的良心，并不总是说法律的话，只要你能真诚地躲在基督的怀抱下。基督的仁慈还没有被浇灭。如果他的爱冒烟冒烟，那就有火。

The devil can here turn his hand, and borrow the conscience of the Antinomian, and the fleshly libertine, who says, "I am Christ's undefiled one, He has made payment before hand for all my sins, past, present, and to come."
魔鬼在这里可以转变手腕，借用反律法主义者和肉欲主义者的良心，他说：“我是基督的洁净之人，他提前为我过去、现在和未来的所有罪孽做了赎罪。”

Answer. Ay, He is so righteous to thee, as He is made sanctification to thee also (1 Cor. 1:30). If thou thinkest Christ died for thee, and still sinnest upon luck's head;* because Christ has blood enough to wash thee: as a waster of Christ's blood, thou turnest His grace into wantonness. Christ redeemed none upon such conditions; your faith should never lay claim to Christ. None are saved, except they live to Him who has died for them. As just claims has any man to Christ as they have, if they lead not a holy life. A man in strong prison with iron fetters on his legs, cries, I am a free man. May not the devil laugh under thumb, and say, My freemen? free to bear my bands.
答案。嗯，他对你是如此公正，就像他也使你成为圣洁一样（哥林多前书 1:30）。如果你认为基督为你而死，却仍然在运气的头上犯罪；因为基督有足够的血来洗净你：作为基督血的浪费者，你将他的恩典变成了放纵。基督没有根据这样的条件赎回任何人；你的信仰永远不应该要求基督。除非他们为那为他们而死的人活着，否则没有人会得救。如果他们不过圣洁的生活，任何人对基督都没有正当的要求。一个被铁链束缚的人在坚固的监狱里喊道，我是一个自由的人。魔鬼难道不能在他的掌控下嘲笑并说，我的自由人？自由来承担我的束缚。

"For My head is full of dew."—This is a strong plea, My spouse. I have endured a cold stormy night for thee: I am all dreeping with rain. My dear wife, pity thy Christ's frozen head, and give Me a night's lodging.
因为我的头上满是露水。这是一个强烈的请求，我的配偶。为了你，我忍受了一个寒冷多风的夜晚：我浑身湿透了。我亲爱的妻子，请怜悯你基督的冻僵的头，给我一个夜晚的住所。

It is a strong argument in Christ, to win ground on our souls, to hear Him tell what He has suffered for us. Let in thy slain Husband in thy heart, and give Him a night's lodging (see 1 Peter 1:18), because Christ bought you dear, not with silver and gold. (1 Peter 2:24), "Christ bare our sins in His own body on the tree." What then sought He in that? "Even that we being dead to sin should live unto righteousness." This way Christ's death should work the death of sin in us. In obedience,* which describes the name, what is it, but that which comes from a heart softened and broken with love to Him who had a sore head. He who crieth by His ministers, is He whose head and breasts are pained with knocking to get open doors. And even now, howbeit glorified, when our head is pained with crying, He means His head. He bought the house, and should not be holden out. When a bird builds its nest in the hall of a king's palace the nest is in a wrong place. The devil has a nest of lust, pride, covetousness, revenge, idolatry, atheism, and falsehood in the soul, which is a house redeemed with Christ's wet head, and precious blood. Thou hast a right to cast down the nest, it is in a wrong place. Christ was shut out in the cold winter night, and got the stormy side of the brae, a storm on head and face, like to take the skin off it, to buy the house; then let Him in. So long as men labour not, the devil and they keep a merry castle against Christ.
在基督里，听到祂告诉我们祂为我们所受的苦，是在我们灵魂上取得胜利的有力论据。让你被杀的丈夫进入你的心中，并给他一个夜晚的住所（见彼得前书 1:18），因为基督用宝血买了你，不是用金银（彼得前书 2:24），"基督亲自在十字架上担当了我们的罪。"那么，祂在那里寻求什么呢？"就是我们既然脱离了罪，就可以活出义来。"这样，基督的死就会在我们身上产生罪的死。在顺从中，这个名字描述的是什么呢？不就是来自一个因爱祂而心软和破碎的心吗？祂通过祂的仆人呼喊，祂的头和胸因敲门而疼痛，想要打开门。即使现在，虽然已经得荣耀，当我们的头因呼喊而疼痛时，祂指的是祂自己的头。祂买下了这所房子，不应该被拒之门外。当一只鸟在国王宫殿的大厅里筑巢，这个巢就在一个错误的地方。魔鬼在灵魂中有一巢欲望、骄傲、贪婪、复仇、偶像崇拜、无神论和虚假，而这个灵魂是用基督湿透的头和宝血赎回的房子。你有权将这个巢摧毁，它在一个错误的地方。 基督被关在寒冷的冬夜中，遭受了山坡上风暴的一面，风暴吹向他的头和脸，几乎要把皮肤吹掉，为了买下这座房子；然后让他进来。只要人们不劳动，魔鬼和他们就会对抗基督，过着快乐的生活。

"My head, My locks," &c.—It sets Christ well to tell His sufferings; "They pierced My hands and My feet" (Psalm 22:16). He would say, It is little to you to hold Me at the door, but My holy manhood paid dear for it. (And He had not much reason for Him to take cold.)* But it is as if our Lord would say, What Christ gave to God for the ransom of sinners was His own head, His own body, His own soul. So there are two things required in a Redeemer. 1. The act of paying a sum, and telling it over the board to the creditor. 2. The sum must be His own, for if He pays a ransom with another man's gold, the man that aught† the gold is the ransomer rather than he: the payer in that case seems to be but a factor to another. But Christ was no factor; He paid the redemption with His own proper gold. So the manhood being made one, in a personal union with the God-head, yet it was His own flesh and blood, and His own soul that He offered to God. For howbeit it was borrowed from us, yet, in substance personal, it was His own: and both His will and God's was one agent in the offering of it, which was a ground of infinite mercy, and the holy will of the manhood earnestly desired it. Here He took on Him the seed of Abraham. And (which is a mystery) the manhood not being a person, but a nature, the drawing of it to a personality with the God-head, made it Himself and His own.
“我的头发,我的头发，”等等. 表明基督告知他的受难的画面. 使人们明白，“他们把我的手和脚刺透了” (诗篇 22:16). 他的意思是, 你们将我按在门边, 但我的圣洁的人性为此付出了昂贵的代价。（而且, 他几乎没有理由感冒。）但就像我们的主会说的那样, 基督为了赎回罪人, 付出的代价是他自己的头, 他自己的身体和他自己的灵魂。因此, 赎世主需要两件事情. 1. 支付一笔钱并把它告诉债主. 2. 这笔钱必须是他自己的, 因为如果他用别人的黄金来赎回, 那么应得这笔黄金的人将成为赎罪人, 而付款人在这种情况下似乎只是代替别人来偿还。但基督不是代替别人，他用自己的黄金赎回了人。因此，人性与神性在个人联盟中成为了一个，但这是他自己的血肉, 他自己的灵魂，他献给了上帝。虽然这是从我们这里借来的, 但在实质上他自己就是这样，他的意志和上帝的意志都是献上的一部分, 这是无限怜悯的根源, 人性的神圣意愿渴望它。 在这里，祂承担了亚伯拉罕的后裔。而（这是一个奥秘）人性并非一个人，而是一种本质，将其与神性结合，使其成为祂自己和祂自己的。

Whence we learn, love both creeping near to us in Christ, and so near that He became us. This is the love of Christ, that no man could go a step beyond Him, in coming down unto us. And therefore see how homely is Jesus, in coming unto us, that our faith here might be as homely and kind as His love was to us. We may lean fully, and lay all our weight upon this ransom. Seeing it is the ransom of God, and is made God's payment as well as man's. For let a subject find a silver mine; suppose it were the king's gift, and the metal were made properly his own; yet the metal will never pass, or be current money, without the king's stamp put upon it by authority. So the manhood slain was metal of our mine; the union with the God-head made it current money. And having a stamp from the God-head, it must be of infinite worth. So our faith may trust itself, and set down both its feet heartsomely and securely here, for it is good, sure, steadfast, and sicker ground.
我们从中得知，爱既靠近我们，也靠近基督，以至于他成为了我们。这就是基督的爱，没有人能够超越他，来到我们这里。因此，看到耶稣是多么亲切地来到我们这里，我们的信心在这里可以像他对我们的爱一样亲切和友善。我们可以完全依靠这个赎价，把所有的重量都放在上面。因为它是上帝的赎价，也是上帝和人的付款。就像一个臣民找到了一座银矿，假设它是国王的礼物，而金属被适当地归为他自己的所有物；然而，如果没有国王的授权将印章盖在上面，这个金属永远不会流通或成为有效的货币。所以被杀的人性是我们的矿石；与神合一使其成为有效的货币。并且由于有了神的印章，它必然具有无限的价值。所以我们的信心可以信靠自己，在这里放下双脚，心安理得地站稳，因为这是好的、可靠的、坚定的和牢固的基础。

"I have put off my coat."—This is the spouse's answer to Christ. Like one gone to bed, and having washen their feet (as was the custom in these hot countries) because of sweat after travel. "Trouble me not, for my doors are now shut, and my children are in bed with me, I cannot rise now and give you." This shews that while we are asleep, and bedded with our pleasures, Christ has no place. For here, for all Christ's sweet words to her, calling her, "My sister, My love, My dove," telling His dear head was wet, cold, and frozen; yet all that cannot move her, to open and let Him in. While the temptation was up, and on horseback, and takes us on that score, and finds us on a ground of sinning, with hot blood, we can hardly stand on our feet and resist, and hold our temptation. The prophets rose early in the morning, and sat late up, and spake to Israel to return from the evil of their ways; yet Israel hearkened not (Jer. 26:5). For idolatry had taken them on the right score, and that jumped* with their ease. David was not himself, in commanding to number the people: for Joab (otherwise a bad man) had better light than David, a man after God's own heart; for Joab was against the numbering of the people. But the devil stood up, and took David at the right side, when his pride was swollen over the bank (1 Chron. 21:1). Job's friends find him in a fit of distemper, through the vehemency of his pain, causing him to slant a little off the line. The devil winnowing Peter, came upon his right side, put him upon the denying of his Lord when he was in his cold blood in the fear of his life. Now there be four reasons of this.
"我已经脱掉了外套。" - 这是配偶对基督的回答。就像一个上床睡觉的人，洗过脚（这是这些炎热国家的习俗），因为旅行后出汗。"不要打扰我，因为我的门现在关上了，我的孩子们和我一起睡觉，我现在不能起来给你。" 这表明，当我们睡觉时，与我们的快乐一起上床，基督没有地方。因为在这里，尽管基督对她说了甜蜜的话，称她为"我的姐妹，我的爱人，我的鸽子"，告诉她他亲爱的头发湿透、冰冷、冻僵；然而所有这些都不能动摇她，让他进来。当诱惑出现时，骑在马上，以我们的罪恶为借口，发现我们在犯罪的基础上，热血沸腾，我们几乎无法站立和抵抗，保持我们的诱惑。先知们清晨起床，晚上坐着，对以色列人说，要回头离开他们邪恶的道路；然而以色列人没有听从（耶利米书 26:5）。因为偶像崇拜使他们陷入了困境，与他们的安逸相契合。 大卫在下令统计人口时不像他自己，因为约押（一个坏人）比大卫更明智，而大卫是一个合神心意的人；因为约押反对统计人口。但魔鬼站起来，趁大卫骄傲得意时，从他的右边攻击他（历代志上 21:1）。约伯的朋友们在他痛苦的狂热中找到他，使他稍微偏离了正道。魔鬼筛选彼得，从他的右边接近，使他在冷静的时候否认主，因为他害怕生命的危险。现在有四个原因。

The first is common; the withdrawing of God's grace: for if the dam grow dry and ebb, the miln stands. (Psalm 30:7), "Thou didst hide thy face (now the horse is saddled), and I was troubled." So then, unbelief makes a road.* When fear will hold the bridle, up goes the rider's heels, and he falls on his own weight. And so it cannot but be, for obedience is not a web of our spinning, or making. The temptation in this case is of many stone weight heavier than our shoulder can bear.
第一种情况很常见；上帝的恩典撤离：因为如果水坝干涸退潮，磨坊就无法运转。（诗篇 30:7），“你曾掩面（现在马已备好），我就惊惶。”所以，不信仰开辟了一条道路。当恐惧牵住缰绳时，骑手的脚跟就会抬起，他会因自身的重量而摔倒。所以不可避免，因为顺从不是我们自己编织或制造的。在这种情况下的诱惑比我们的肩膀还要沉重。

Then also, lust, laziness, and security, are the great water: the saints in their own strength are the short-legged horse, and down they go! God gives the devil liberty to braik and bost† many in our kirk. Be humble then, and fear. He knew us full well. Pray, "Lord, lead us not into temptation."
然后，欲望、懒惰和安逸是巨大的水：圣徒们在自己的力量中是短腿的马，然后他们倒下了！上帝给了魔鬼自由，在我们的教堂里嘲笑和威胁许多人。所以要谦卑，要害怕。他非常了解我们。祈求：“主啊，不要让我们陷入诱惑。”

There be two herbs that grow quickly in our souls in summer weather; security and pride. Humility is a strong flower, that grows best in winter weather, and under storms and afflictions. When security and pride, and other like weeds, are rank and up, the temptation has us in the night. Then if ye would be kept from the black hour of temptations, swell not on pride, turn not lazy in the use of good means. If ye do, look for a temptation, as God's lance, to make a hole to let out the wind.
夏天的时候，我们心中会迅速生长出两种草药：安全感和自豪感。谦卑是一朵坚强的花，在冬天的天气和风暴中生长得最好。当安全感、自豪感和其他类似的杂草繁茂时，诱惑就会在夜晚降临。如果你想避免诱惑的黑暗时刻，不要沉溺于自负，不要懒散地使用好的方法。如果你这样做了，就要预料到诱惑会像上帝的长矛一样，刺破一个洞来放出风。

When light is turned blunt, and wants an edge; then the temptation of a warm bed will prevail, to hold Christ at the wrong side of the door. For here I appeal to your experience, to discern two nicks* you will be in. On the one hand the temptation goes home without its errand; on the other, ye are taken at a preaching or a communion, with the glance of a renewed face, with a blink of Christ at the death of a friend, or under a sharp rod.
当光线变得迟钝，需要一个锋利的边缘时；那么温暖的床的诱惑将占上风，将基督留在门的错误一侧。因为在这里，我呼吁你的经验，去辨别你将处于两个困境之中。一方面，诱惑没有达到目的而离开；另一方面，你在传道或圣餐时，会被一个焕然一新的面孔所吸引，或者在朋友去世或遭受严厉惩罚时，会看到基督的一瞥。

It were a good use of this doctrine, to observe the right frame of your souls, to sharpen a blunted light. To beware of pride and security. Often learn to know the case of your hearts. Seek out the way to the bottom of it, and plumb it often, and see how deep it is. When the heart is on the devil's rack, then take yourselves off quickly. Guide well, and choose your steps. Fear and quake, and cry unto your Rock. To Him be everlasting praise. Amen.
这个教义的好处在于观察你们灵魂的正确状态，以磨利迟钝的光芒。要小心骄傲和安逸。经常了解你们内心的情况。寻找到底的方法，并经常探索它，看看有多深。当心灵被魔鬼折磨时，要迅速摆脱。要善导并选择你们的步伐。害怕、颤抖，并向你们的磐石呼喊。愿荣耀归于祂。阿门。

SERMON X* —Rev. 21:4, 5, 6, 7
讲道十 —启示录 21:4, 5, 6, 7

Christ's Napkin
基督的面巾

This title was, no doubt, given by the friend who took down the notes; for Rutherford was not in the way of putting titles to his sermons. The expression, "Christ's Napkin," occurs in this sermon, and also in the sermon on John 20:13, which might as suitably be so called. The Edinburgh edition of 1734, says, "By that flower of the Church, famous, famous Mr. Samuel Rutherford."
这个标题无疑是由记录笔记的朋友给出的，因为拉瑟福德不习惯给他的讲道起标题。"基督的手巾"这个表达在这篇讲道中出现，也在约翰福音 20:13 的讲道中出现，同样可以这样称呼。1734 年的爱丁堡版说："那位教会的花朵，著名的著名的塞缪尔·拉瑟福德先生。"

And God shall wipe away all tears from their eyes, &c.—Rev. 21:4, 5, 6, 7.
上帝将擦去他们眼中的一切眼泪，等等。 —启示录 21:4, 5, 6, 7。

THIS text contains three things. First, The state of the glorified, verse 4. Secondly, A part of Christ's office, verse 5. Thirdly, A description of His nature. Fourthly, The promises as to 1. Drink to satisfy the thirst; 2. An inheritance to the overcomers, or overcoming soldiers; 3. A threatening of eternal wrath to offenders against the first and second tables of the law.
这段文字包含三个内容。首先，荣耀的状态，第 4 节。其次，基督职责的一部分，第 5 节。第三，对祂本性的描述。第四，关于 1.满足口渴的饮料的承诺；2.给予胜利者或战胜士兵的产业；3.对违背第一和第二戒律者的永恒愤怒的威胁。

"And God shall wipe away all tears."—When friends meet, they give the stranger his welcome-home. Here is the pilgrim's welcome that our friend, Christ, gives us. It was spoken from heaven, and therefore it is true doctrine. Then we see that the sufferings and tears of the saints shall be wiped away and removed, but not fully, until* the world to come; for then is Christ's welcome-home to poor sinners. They come all to Him with wet faces, and bleared† with tears for sin and the manifold troubles of this life; and Christ meets them in the door, with a fair soft napkin in His hand, and puts up His hand to their faces, and says, "Hold your tongue, My dear bairns; ye shall never weep again." And indeed, in my judgment, it is a speech borrowed from a mother that has a bairn with a broken face, all bloody and all bleared with tears, and it comes to her (and woe's her heart‡ to see him so), and she sits down and wipes the tears from his eyes, and lays her hand softly on the wound, and his head in her breast, and dights§ away the blood, and lays her two arms about him, and there is no end of fair words. So when Christ and we shall meet in heaven, He will hush us, and wipe away all tears, and lay our head in His bosom. See how He alludes to this place (Isaiah 54:11), "O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy foundations with sapphires," &c. It is there, to speak so, our Lord is rueing|| that ever He had handled the saints as He did. (Isaiah 65:18, 19), "Be glad and rejoice for ever in that which I create; for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in My people: and the voice of weeping shall be no more heard in her, nor the voice of crying." If ever there was a blythe¶ meeting betwixt two, it must be betwixt the Bridegroom and the bride in the marriage-day. And what a meeting there is of joy betwixt such a Bridegroom and bride cannot be conceived. For Christ, that day, will have on all His best clothes. And such a bride as the Lamb's wife! when we shall be clothed, and not a wrong pin on us; a fair bride in silk and purple of Christ's own busking.* And what a welcome she will get! To get a drink at our first meeting and incoming to heaven, "of the well of the water of life." Oh, strong comforting water! And Christ our Lord shall present His bride to His Father; and our Father-in-law, the Father of our Husband, shall take us by the hand and lead us ben† the house to the dining hall, and set us down at a table to feast our fill upon "the tree of life"—to feast upon the Trinity for evermore! Now, mock and scorn the way to heaven as ye please; ye never heard of true happiness till now. Here is a "banquet of joy" for evermore.
"上帝将擦去一切眼泪。"——当朋友相聚时，他们给陌生人以欢迎。这是我们的朋友基督给予我们的朝圣者的欢迎。它是从天上说出的，因此是真理。然后我们看到圣徒的苦难和眼泪将被擦去和消除，但不完全，直到来世；因为那时基督对贫穷的罪人的欢迎。他们带着湿润的面孔和因罪恶和这个生活的多种困扰而模糊的眼睛都来到他面前，基督在门口迎接他们，手中拿着一块柔软的面巾，抬起手擦去他们的脸，说：“闭嘴，我亲爱的孩子们；你们再也不会哭泣了。”实际上，在我看来，这是从一个母亲那里借来的一句话，她的孩子的脸被打破了，血淋淋的，眼睛被泪水弄得模糊不清，他来到她面前（看到他这样，她的心痛苦不堪），她坐下来擦去他眼中的泪水，轻轻地放在伤口上，把他的头放在她的胸前，擦去血迹，用她的两只手臂环抱着他，美好的话语不断。 所以当基督和我们在天堂相遇时，他会安抚我们，擦去所有的眼泪，将我们的头放在他的怀里。看他如何提到这个地方（以赛亚书 54:11）：“你这困苦穷乏受暴风的城哪，我必以彩色安置你的石头，以蓝宝石立定你的根基。”可以说，我们的主在那里为自己曾经对待圣徒的方式感到懊悔（以赛亚书 65:18,19）：“你们当因我所造的永远欢喜快乐，因我造耶路撒冷为人所喜，造其中的居民为人所乐。我必因耶路撒冷欢喜，因我的百姓快乐。其中必不再听见哭泣的声音和哀号的声音。”如果说有一个快乐的相遇，那必定是在新娘和新郎的婚礼日之间。在这样一个新郎和新娘之间的相遇中，有着无法想象的喜悦。因为那一天，基督会穿上他所有的最好的衣服。而作为羔羊的妻子，多么美丽的新娘！当我们穿上衣服，没有一根别针错位；我们是基督自己装扮的美丽新娘，穿着丝绸和紫色。她将得到多么热烈的欢迎！在我们初次相遇和进入天堂时，我们将喝到“生命水的泉源”。哦，强大的安慰之水！我们的主基督将把他的新娘呈献给他的父亲；我们的岳父，我们丈夫的父亲，将牵着我们的手，引领我们穿过房屋到达餐厅，并让我们坐在一张桌子旁，尽情享用“生命之树”——永远享用三位一体！现在，尽管嘲笑和蔑视通往天堂的道路吧；直到现在，你们从未听说过真正的幸福。这里永远有一场“喜乐的盛宴”。

"He shall wipe away all tears."—Christ our Lord in this world wipes the tears from His bairns' faces; yet after that they weep new tears. He never wipes away all tears till now. Here shall be our last "good-night" to death—Good-night to crying, and mourning, and sorrow! We shall be on the other side of the water, and over beyond the black river of death, and shall scorn death; for Christ shall take death and hell and cast them in the prison of fire (Rev. 20:14). The mother that lost her bairns shall get them—all the Lord's widows shall get their husbands—the old world, which was the mourning world, shall be away. And therefore, never till now shall "all tears" be wiped away.
他将擦去一切眼泪。——我们的主基督在这个世界上擦去他儿女们脸上的眼泪；然而之后他们又会流下新的眼泪。直到现在他才会擦去所有的眼泪。在这里，我们将对死亡说最后的“晚安”——晚安哭泣、哀悼和悲伤！我们将在水的另一边，在黑暗的死亡之河的彼岸，蔑视死亡；因为基督将把死亡和地狱投入火狱中（启示录 20:14）。失去孩子的母亲将重新拥有他们——所有主的寡妇将重新拥有丈夫——哀悼的世界将消失。因此，直到现在，“所有的眼泪”才会被擦去。

The kirk is half a widow here; her Lord is in an uncouth country; far from her home: and ilk loon* round about plucks at this silly† widow, while she is in the valley of Baca, wherein is no water. The watchmen strike her and take her veil from her; but Christ writes a love letter to her, and after she has read it she rejoiceth and wipeth her face. But when the letter grows old, and she has lost the letter, new troubles come on; she sheds new tears, and comes under new persecutions; and her Lord, for her sins, goes in behind the wall and hides Himself, and lets her mourn her fill. But in that day "He will wipe away all tears from her eyes." See then how it goes here in this life—first a fair day, then again a foul day, till at last that fair day dawns when all shadows flee away; and there shall never be a foul day after that; but aye the long, lasting, summer day for evermore. You see a man travelling to his home—here is a water, then dry land; then another water, then dry land; then a water, and at last only dry land between him and his home: then he goes home to his wife and bairns, and has no more waters. So all our tears are never dried till we come to heaven; for the saints have a liferent tack of the cross of Christ, while we are here, and aye ill weather—(Matt. 16:16)—ever the cross. See in John 16:20, 22, our Lord compares our troubles to the pains that come upon a woman in travailing; now a shower, and then some ease; a shower again, and then ease—aye till the last shower that she be delivered, and then no more showers: "She remembereth no more the anguish, for joy that a man is born into the world." We must be in pain ere our birth be born; but we shall be delivered of our birth.
教堂在这里只有一半的寡妇；她的主人在一个陌生的国家，远离她的家园：而每个无赖都在她周围抓住这个可怜的寡妇，当她在巴加的山谷中，那里没有水。守望者打她，从她身上拿走她的面纱；但基督给她写了一封情书，她读完后欢喜地擦拭着脸。但当这封信变旧，她失去了这封信，新的困扰就来了；她流下新的眼泪，遭受新的迫害；她的主人因她的罪孽，走进墙后隐藏自己，让她尽情哀悼。但在那一天，“他将擦去她眼中的一切眼泪。”看看在这个生活中是如何进行的-先是晴天，然后又是阴天，直到最后那个晴天来临，所有的阴影都消失了；之后再也没有阴天，只有永恒的、长久的夏日。你看到一个人回家的旅行-这里有水，然后是干地；然后是另一片水，然后是干地；然后是一片水，最后只有干地将他与家人隔开：然后他回家见到妻子和孩子，再也没有水了。 所以，直到我们来到天堂，我们的眼泪永远不会干涸；因为圣徒们在这里拥有基督十字架的终身租赁权，而我们则一直处于逆境中—（马太福音 16:16）—永远是十字架。请看约翰福音 16:20、22，我们的主将我们的困扰比作妇人分娩时的痛苦；一阵阵的阵雨，然后是一些缓解；再来一阵阵的阵雨，然后是缓解—直到最后一阵阵的阵雨，她分娩了，再也没有阵雨了：“她不再记忆痛苦，因为一个人降生到世上。”在我们的诞生之前，我们必须经历痛苦；但我们将分娩。

Use 1st. Let us prepare; for tears will follow us to heaven; unto the very entry of the door our face shall be wet, for we go out of this life sad and groaning for this miserable life; and to thrust through the last port, and to wade through the hindermost water—it is a sore set.* But be blythe,† Christians, and grip to the promises. God's bairns that can now mourn for their own sins, and the sins of the land, rejoice in heaven; there are never seen greeting bairns‡ there; God has a napkin to dight§ their faces. It is the laughing, rejoicing people that God destroys. But ye that laugh now (Luke 6:25), (and are so far from tears—that ye mock the mourners of Zion), you may sigh and close the Bible, and say, "Alas! I never shed a tear for Christ; your text is not for me." It may be Christ shall that day make you weep and shed tears for evermore. This sour, laughing world will pass away—there is a day of tears coming on you; "greeting|| and gnashing of teeth." And when a man gnasheth his teeth, one against another, he has no mind of laughing. I would not have your mirth for a world. Be doing; we shall see who will laugh fastest yon day.
使用第一。让我们准备好；因为眼泪将跟随我们到天堂；在门口的入口处，我们的脸将湿润，因为我们离开这个悲惨的生活时是悲伤和呻吟的；穿过最后的港口，涉过最后的水，这是一次痛苦的旅程。但是，基督徒们要快乐，并坚守承诺。上帝的儿女们现在为自己的罪和这个国家的罪而哀悼，在天堂中欢喜；那里从来没有看到过哭泣的孩子；上帝有一块手巾来擦拭他们的脸。上帝毁灭的是那些笑着、欢喜的人。但是你们现在笑着（路加福音 6:25），（远离眼泪，嘲笑锡安的哀悼者），你们可以叹息并合上圣经，说：“唉！我从未为基督流过一滴眼泪；你的经文不适合我。”也许那一天基督会让你永远地哭泣和流泪。这个酸涩、欢笑的世界将会过去——有一天，眼泪的日子将降临在你身上；“哭泣和切齿。”当一个人咬紧牙关时，他不会想笑。我宁愿不要你们的欢乐。行动起来；我们将看到谁将在那一天最快乐。

Use 2nd. There is an ill coming on this land. Sin is not come to full harvest. Often have I told you of a fan of God's word to come among you, for the contempt of it. I have told you often of wrath—wrath from the Lord to come upon Scotland, and yet I bide by my Master's word; it is quickly coming—desolation for Scotland, because of the quarrel of a broken covenant. Now, my dear people, my joy and crown, seek the Lord and His face; let Him be your fear. "Flee to your stronghold, ye prisoners of hope." Doves, flee to Christ's windows, and save your souls.
使用第二个。这片土地即将受到祸害。罪孽还没有到达完全收获的时候。我经常告诉你们，上帝的话语的扇子会到你们中间来，因为它受到了轻视。我经常告诉你们要有忿怒——上帝的忿怒要降临到苏格兰，但我坚信我的主的话：它很快就会到来——因为破裂的盟约而给苏格兰带来荒芜。现在，我亲爱的人民，我的喜乐和荣冠，请寻求主和祂的面貌；让祂成为你们的恐惧。 "你们这些有盼望的囚犯，要奔走到坚固的保障那里。" 鸽子们，逃到基督的窗口，拯救你们的灵魂。

Verse 5. "And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write; for these words are true and faithful."
看哪，坐在宝座上的说：“看哪，我使万物更新。”又对我说：“你要写下，因为这些话是真实可信的。”

John heareth more of Christ—a sweet speech. Here are three things mentioned—1st, a speaker; 2nd, a speech; 3rd, a direction to keep the speech.
约翰听到了更多关于基督的话语。这里提到了三件事情：第一，一个说话者；第二，一段话语；第三，一个保留话语的指引。

1. A speaker. "He that sat upon the throne."—Who spake the speech is not told, whether an angel or an earthly king, for they sit on thrones also. But it is He of whom it is said (Rev. 4:2), "And behold a throne was set in heaven, and one sat on the throne." John tells not His name, but he thinks so much of Him, that he takes it for granted that there is none worthy to be a King but He, and to sit on a throne but He. The saints measure all the affections of others by their own affections. As, if one speired* at John, "Who is He that sits upon the throne?" he would have answered, "What needs you speir? is there any in heaven or earth, in my estimation, worthy to be a King but He? and to sit on a throne but He? and to take a crown upon His head but He?" The saints set aye Christ alone—they set Him above all. Speak of kings to them; but Christ is out of play. So (Cant. 3:3), the kirk, meeting with "the watchmen," saith, "Saw ye Him whom my soul loveth?" What kenned† the watchman of Him whom her soul loved? for she might have loved a loon, or a harlot, or an idol-god, or the world. But she measureth the watchman by herself. There was none in her mind but Christ; and therefore she needed not to tell them, as she thought. So Mary Magdalene (John 20:15) says to the gardener (as she thought), "Sir, if ye have borne Him hence, tell me where ye have laid Him." She tells not what Him, taking as granted, that what so much possessed her own soul would doubtless equally occupy the thoughts of every other; and none was so much in her mind as Christ. Now, I pray you, let the same mind be in you that was in John and in Mary. Let Christ be to your soul the pearl of the ring. Among all kings, Christ should be made high, and esteemed by us as He—the only He—that is worthy to "sit on a throne." So, in Cant. 5:10, He is to the kirk "the chiefest among ten thousand." Gather all the angels in heaven and earth together; Christ is too good to be their Captain. And, indeed, what is all that sits on a throne? It must be infinitely more in Him. And whatever glory is in the world, is far more in Him. Take all the roses in the earth, and put them all in one, that would be a dainty thing and sight. But what are all these to Christ?—no more than a nettle to the fairest rose. Fie upon the tasteless love of men, that never loveth Jesus Christ, and yet falleth in love with lusts. They love gold, riches, and honour, and put Christ to a backside. Ay, Christ gets not His own among us. We recommend Him not; neither will we match with Him.
一个说话者。“坐在宝座上的那位。”-关于说话者的身份没有提及，无论是天使还是地上的国王，因为他们也坐在宝座上。但是有人说（启示录 4:2）：“我就立刻被圣灵感动，见有一个宝座安置在天上，又有一位坐在宝座上。”约翰没有提到他的名字，但他对他的思考如此之深，以至于他认为除了他之外没有其他人配得上做国王，坐在宝座上。圣徒们用自己的感情来衡量他人的感情。比如，如果有人问约翰：“坐在宝座上的是谁？”他会回答：“你为什么要问？在我的看法中，除了他之外，天上地下有谁配得上做国王？坐在宝座上？戴上王冠？”圣徒们只把基督放在首位-他们把他置于一切之上。对他们来说，谈论国王是多余的。所以（雅歌 3:3），教会遇见“守望者”时说：“你们看见我心所爱的人了吗？”守望者怎么会认识她心所爱的人呢？因为她可能爱上了一个坏蛋，一个妓女，一个偶像神，或者是世界。但她用自己来衡量守望者。 她心中只有基督，所以她认为不需要告诉他们。所以马利亚·玛大利纳（约翰福音 20:15）对园丁（她认为是园丁）说：“先生，如果你把他带走了，告诉我你把他放在哪里。”她没有说出“他”的名字，因为她认为她自己心中所占据的东西无疑也会占据其他人的思想，而在她心中最重要的就是基督。现在，我恳求你们，让约翰和玛丽的心思也在你们中间。让基督成为你们灵魂中的珍珠。在所有的君王中，基督应该被我们看作是最高的，是唯一配得上“坐在宝座上”的人。所以，在《雅歌》5:10 中，他对教会来说是“万中之首”。聚集天地间所有的天使，基督都是他们的首领。实际上，坐在宝座上的一切又算得了什么呢？在基督身上，它必然是无限的。而世界上所有的荣耀，在基督身上更加丰盛。把地上所有的玫瑰都聚集在一起，那将是一件美丽的事情和景象。但是这一切对基督来说又算得了什么呢？不过是对最美丽的玫瑰来说，一株荨麻而已。 唉，对于那些从不爱耶稣基督却迷恋欲望的男人的无味爱情，我感到厌恶。他们爱金钱、财富和荣誉，而将基督抛在一边。是的，基督在我们中间得不到他应得的地位。我们不推荐他；我们也不会与他相配。

2. A speech. "I will make all things new."—This is as much as, all things are old. Sin hath made all things old. They are like a woman groaning in childbirth with pain and vanity, because of our sin (Rom. 8:22). All the creatures are sickened because of sin. Because of our sin, vanity came on the sun, moon, and other creatures. They sigh under this, and pray, in their kind, a malison* and a woe to man, for sin has made us all miserable. The heavens, that are the fairest part of the great web of the world, "wax old as a garment;" the prophet saith they are like an old clout.* The water saith, "Let me drown sinners—they have sinned against my Lord;" the fire saith, "Let me burn them—let me burn Sodom, for they have sinned against my Lord." All things have lost the glory that they got at their first creation. Jesus seeth all things gone wrong, and quite out of order, and man fallen from his Lord. And He did even with the world as the pilot, who, when an unattentive man at the rudder was steering the ship on a sand-bank, stept in quickly and turned her incontinent, or else all would have gone to confusion. So our Lord stept in when the great ship of this world was running on a sand-bed; and when the sun and the moon looked sad-like, and said they would not serve us, He renewed them by His death, made them all laugh on the elect again, and gave them all a suit of new clothes.
演讲：“我将使一切都更新。”这意味着一切都是旧的。罪使一切都变旧了。它们就像一个因为我们的罪而痛苦和虚荣而呻吟的妇女（罗马书 8:22）。所有的生物都因为罪而生病。因为我们的罪，虚荣降临在太阳、月亮和其他生物身上。它们在这种情况下叹息，并以自己的方式向人类祈祷诅咒和灾祸，因为罪使我们所有人都变得悲惨。天空是世界伟大网络中最美丽的部分，“像衣服一样变旧”；先知说它们就像一块旧布。水说：“让我淹死罪人-他们得罪了我的主；火说：“让我烧毁他们-让我烧毁所多玛，因为他们得罪了我的主。”一切都失去了它们在最初创造时获得的荣耀。耶稣看到一切都变得错乱，完全失去秩序，人类背离了他的主。他像一个船长一样对待这个世界，当一个不留心的人在舵上驾驶船只驶向沙滩时，他迅速跳上去，立即扭转方向，否则一切都会陷入混乱。 所以当这个世界的巨大船只陷入沙滩时，我们的主就介入了；当太阳和月亮看起来悲伤，并表示不再为我们服务时，祂通过祂的死亡使它们焕然一新，让选民们再次欢笑，并给予他们一套新衣服。

Drunkards, Christ gave His blessing on the wine that ye spue on the walls. Ye that dishonour your Maker with your vain apparel, ye know not what it cost Christ our Lord to buy a right to those things that ye abuse in vanity. All that set the world in their hearts, where the Lord should be, forget that Christ bought the world to be their servant, and not to be as their darling and wife that lies in their bosom. Ye that make the earth, and the broad acres of it, your soul's portion, forget that Christ bought the earth, and made it new, to be a footstool, and not a chair for our souls to sit down in. And if Christ has this art to make all things new, come to Him all ye that are old. Oh, ye that have old hearts! come. Christ may get His craft among ye, if ye would come to Him. "He makes all things new." The devil has borrowed your heart for covetousness, and crooked it with the thorny cares of this world, and holed* it, and knocked the bottom out of it. Oh! if ye would put it in Christ's hand, He would put it into His furnace, and melt it again, and by His art bring it out a new heart for Himself to dwell in. Alas! Christ gets not His trade or calling among us. But why are not our old hearts mended? Because we handle them as a foolish mother doth her dawted bairn;† she will not let him go to the school to learn, and why?—because she dow‡ not want him out of her sight. She will therefore never let him do well, but feeds him for the gallows. We dow not give away our souls to Christ, who would fain have, and could easily mend them. But lust, or pride, or covetousness, like the foolish mother, keeps them out of Christ's company; so that we will not let that dear craftsman, who made the earth under our feet and the mountains new, make our old hearts new. Our souls are all hanging in tatters, worn and old with sin, and yet we dow not put them in Christ's hand, that He might make them whole and cleanse them. Fie upon thee, that thy garden, cursed in Adam's day to bring forth nettles and thorns, is blessed again to bring forth fruit in Christ, and thy soul gets not so much of Him as thy yard; it is made new, but thy soul remains old. Oh! bring it to Jesus; He will create in you a clean heart, and renew a right spirit within you. Indeed, Christ may get His craft among ye, if you would go to Him; for it is His trade to "make all things new."
醉鬼们，基督赐福于你们在墙上呕吐的酒。你们用虚荣的服饰亵渎造物主，却不知道基督我们的主为了购买你们滥用的这些东西付出了多大的代价。所有将世界放在心中，而忘记了主应该在其中的人们，忘记了基督买下了世界来成为他们的仆人，而不是他们怀中的心爱之物和妻子。你们将地球和广袤的土地视为灵魂的财富，却忘记了基督买下了地球，并使其更新，成为我们灵魂脚下的踏脚凳，而不是坐下的椅子。如果基督有这种使万物更新的本领，那么所有年迈的人都来归向他吧。哦，你们那些年迈的心啊！来吧。如果你们愿意来到基督面前，他就可以将他的手艺运用在你们身上。“他使万物更新。”魔鬼借走了你们的心，用贪婪填满了它，并用这个世界的荆棘之忧弯曲了它，甚至将它打破。哦！如果你们将它交给基督，他会将它放入他的熔炉中，再次融化它，并通过他的手艺使它成为一个新的心，供他自己居住。唉！基督在我们中间没有得到他的行业或职业。 但为什么我们的旧心不会痊愈呢？因为我们像一个愚蠢的母亲一样处理自己心爱的孩子；她不愿让孩子去学习，为什么呢？因为她不想让孩子离开她的视线。因此，她永远不会让孩子做好，只会让他走向死路。我们也不把自己的灵魂献给基督，虽然他渴望并能够治愈它们。但是，像愚蠢的母亲一样，我们的欲望、骄傲或贪婪使我们远离基督，所以我们不愿让那位亲爱的手工艺人，他使我们脚下的土地和山峦重生，也让我们的旧心得以重生。我们的灵魂破烂不堪，因罪孽而老化，但我们仍不把它们交给基督，让他使它们焕然一新并净化它们。真可耻，你的园子在亚当时代被诅咒，长出荨麻和荆棘，但在基督里又被祝福，结出果实，而你的灵魂没有得到比你的院子更多的他；你的院子得到更新，但你的灵魂仍然老旧。哦！把它带给耶稣；他会在你里面创造一个清洁的心，使你的灵魂焕然一新。实际上，如果你去找他，基督可能会在你们中间发掘他的技艺；因为他的职业是“使万物更新”。"

3. A direction to keep the speech. "And He said unto me, Write; for these words are true and faithful."—He bids John write these things about the state of the glorified, and calls them faithful and true. He would not intrust His word to man's memory and conscience—He would have it written. Blasphemous Papists, laugh not at this, nor call the Pope's breast the Bible; here is a warrant for written Scripture. Indeed, it tells us that man's falsehood wore his conscience. Had his conscience been a faithful register, there should have been no need of a written Bible. But now the Lord has lippened* more to dead paper than to a living man's soul. Our conscience, now under sin, had not been a good Bible, because man is ready to run away from his conscience, and because what is written on our conscience (as, that there is a God—a judgment—a heaven—a hell), Satan and sin come in as two false witnesses and blot it out, and write that in the fool's heart that says, "There is no God." And there are many holes in our souls; the word of God comes in and runs out again at back-spouts, except Jesus make our souls waterfast, so that "the word of God may dwell in us plentifully" (Col. 3:16). Are not our hearts compared to a field, wherein the preacher sows the seed, and the black spirits of hell come and gather up Christ's wheat? Oh! but there are many running-out souls; and much need we have of a written Bible. Therefore make much of the written word, and pray God to copy His Bible into your conscience, and write a new book of His doctrine in your hearts, and put it in the conscience as He directs (Jer. 31)
3. 一个指示保持演讲的方向。“他对我说，写下来，因为这些话是真实可信的。”- 他命令约翰写下关于被荣耀的状态的这些事情，并称它们为真实可信。他不会把他的话托付给人的记忆和良心-他要求将其写下来。亵渎的天主教徒们，不要嘲笑这个，也不要把教皇的胸脯称为圣经；这里有书面圣经的授权。事实上，它告诉我们，人的虚伪磨损了他的良心。如果他的良心是一个忠实的记录者，就不需要书面圣经了。但现在，主更倚靠死纸而不是活人的灵魂。我们的良心，现在被罪所束缚，不是一本好的圣经，因为人往往逃避自己的良心，因为写在我们良心上的东西（比如，有一个上帝-有一个审判-有一个天堂-有一个地狱），撒旦和罪恶作为两个虚假的证人闯进来，抹去它，并在愚人的心中写下说，“没有上帝。”我们的灵魂有许多漏洞；上帝的话语进来后又从后水管流出，除非耶稣使我们的灵魂不透水，这样“神的道理可以丰丰富富地存在我们里面”（歌罗西书 3:16）。 17:1)，that you may have it always with you, to read therein, whensoever you have either temptation or affliction, and that you may be thereby comforted, directed, and strengthened in the way of godliness. 31)

Verse 6. "And He said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely."
他对我说：“成了。我是阿拉法，我是俄梅戛，我是初，我是终。我要白白地赐给那口渴的人生命水的泉源。”

Here, also, are three things—1st, a prophecy; 2nd, a description; 3rd, a promise of water.
这里还有三件事情——第一，一个预言；第二，一个描述；第三，一个关于水的承诺。

1. A prophecy. Christ says to John, "It is done."—That is exponed in Rev. 16 and 17. The world is ended. So speaks Christ of the world. The glory of it passeth away in the twinkling of an eye, and Christ crieth to those that have the world in both their arms, "It is done," it is a past thing, there is no more of it. It is but a word to our Lord. He said, "Let all things be," and they were; He will say, "Let all things depart," and they will be at an end. We are beginning with the world as if it would be evermore ours; and our Lord says, in a moment, "Let it be plucked from them," and it is done. It is not for nothing that the taking down of this inn of heaven and earth is touched in so few words—"It is done." For it is an easy thing for the Almighty to take in His own hand the staves that hold up this fair tent, and, when He pulleth it, He garreth* it come down with a tilt. So (Rev. 7:1), four angels are brought in, "holding the four winds of the earth," as if they had the world in their hands, and as if they had it ready to fold up as a sheet. And oh! what a fighting and business do men make to get a clout† of this sheet!—he staring out his eyes—and he setting out his neck, for a piece of this holly‡ clout and sheet, and for a gloib§ of the earth. But (see Rev. 6:14), "The heavens shall depart away like a scroll" of parchment that is rolled together, and the fair stories thereof are like figs; with the shake of the Almighty's arm shall they fall together to the ground. And, what is more, with a touch of the Almighty's hand, or a putt of His little finger, or a blast of His mouth, saying, "It is done," the cupples* of the walls of the house shall come down. Now, I cannot but speak of fools that have their heads full of windmills, and cry it is beginning, "To-morrow shall be as this day, and much more abundant" (Isaiah 56:12), and there is no end of buying and selling. I came not here to bid anybody be unthrifty; but be not like bairns building sandy bourocks† at a burn-side, when presently a speat of water comes and spills all their sport, or a shower chases them in from their play. Men are ever bigging castles in the air. In very deed, we are like bairns holding the water at a river side with their hands. They think (daft‡ things) they hold the water, while in the meantime it runs through their fingers. And what says God of honour, riches, pleasure, lands, fair houses, and sums of money? Even that in a word, "all is done." Ask of them that had the world and broad acres once at will what is to the fore? And what is to the fore§ of so many thousands? What has the world of them but their name? And what if their name be lost too? for what is their name? Ten or eleven letters of the A B C; and for their bodies—howbeit, when they were living, kingdoms would not content them—the clay into which their bodies are dissolved would not now fill a glove. I think that a true and a strange spoken word (Isaiah 40:22), "God sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers." We even creep like grasshoppers up and down the globe of this earth, and cry to men of the vanities of all things, while death comes, like a common thief, without any din or feet, and plucks them away, and there is no more of them; then they say, "It is done." All men must confess it is true that I say; but I think to be dead ere they believe it, and act accordingly, or be brought to hate the world. I think the world is the devil's great herry-water-net,* that has taken thousands and slain them. Ye say ye are sure of it. Then I say ye are a dieted† horse for heaven.
一则预言。基督对约翰说：“成了。”这在启示录 16 和 17 章中得到解释。世界已经结束。基督这样说世界。它的荣耀在眨眼间消失了，基督对那些双臂抱着世界的人呼喊：“成了”，它是过去的事情，没有了。对我们的主来说，这只是一个词。他说：“让一切都成为”，它们就成了；他将说：“让一切都离去”，它们就会结束。我们开始拥有这个世界，仿佛它将永远属于我们；而我们的主在一瞬间说：“让它从他们手中被夺走”，它就成了。这个天地之客栈的拆除之事被简单地提及为“成了”。因为全能者轻而易举地可以将撑起这个美丽帐篷的支柱握在自己手中，当他拉动时，它就会倾斜下来。所以（启示录 7:1），四位天使被带进来，“握住地上的四股风”，仿佛他们手中拿着世界，仿佛他们已经准备好将其像一张纸一样折叠起来。哦！人们为了得到这张纸的一角而进行了多么激烈的争斗和交易！-他凝视着他的眼睛-他伸出脖子，为了一块这片圣诞节的布和纸，还有一块土地。但是（见启示录 6:14），"天要像被卷起来的羊皮纸一样离去"，它美丽的故事就像无花果；在全能者的手臂摇动下，它们将一起坠落到地面上。而且，更重要的是，用全能者的手触摸，或者用他的小手指推动，或者用他的口吹一声说："完成了"，房屋的墙壁将倒塌。现在，我不得不说说那些头脑里充满风车的傻瓜，他们大声喊着"明天将会像今天一样，而且更加丰富"（以赛亚书 56:12），买卖没有尽头。我来这里不是为了让任何人浪费，但不要像孩子们在河边建造沙堡，当立刻有一股水流冲来，把他们的游戏都弄湿了，或者一场阵雨把他们赶回家。人们总是在空中建造城堡。事实上，我们就像孩子们用手在河边托住水一样。 他们认为自己掌握了一切，然而事实上，一切都从他们手中溜走了。至于荣誉、财富、享乐、土地、漂亮的房子和金钱，上帝怎么说呢？用一句话来说，就是“一切都结束了”。问问那些曾经拥有世界和广阔土地的人，还剩下什么？还有那么多人，还剩下什么？世界对他们有什么用呢，除了他们的名字？如果连他们的名字也丢失了呢？他们的名字又算什么？只是 A、B、C 这十一个字母而已；至于他们的身体，虽然当他们活着的时候，王国都无法满足他们，但现在他们的身体化为尘土，连一个手套都装不满。我认为这是一句真实而奇怪的话（以赛亚书 40:22）：“神坐在地球的圆周上，地上的居民如同蚱蜢。”我们就像蚱蜢一样在地球上爬行，向人们呼喊一切虚无的事物，而死亡却像一个普通的小偷，悄无声息地夺走他们，他们再也没有了；然后他们说：“一切都结束了。”所有人都必须承认我所说的是真的；但我认为他们在相信之前会死去，并相应地行动，或者被迫憎恨这个世界。我认为这个世界是魔鬼的巨大陷阱，已经夺走了成千上万的生命。你们说你们对此有把握。那么我说你们是上天安排的马。

2. The second thing that is in the verse is a description of Christ—"I am Alpha and Omega, the beginning and the end."—Our Lord here being to make an offer of the water of life, He first showeth what He is—even the first and the last letter of the alphabet—the Ancient of Days—the Eternal Son of the Eternal God. This teaches us that we may crack‡ more of our old holding, and old charter, than all the world can do. For why? When began Christ to bear a good will to a sinner? Even when He began to be God; and He was God from all eternity. Suppose the sun in the firmament were eternal, the light of it behoved to be eternal; for the light of the sun is as old as the sun. Now love is a beam of life and heat that comes from Christ, the Sun of Righteousness; therefore ever living Christ—ever living love. For love comes not on Christ the day, which was not in Him yesterday. Man's love and a king's love are hunted for very much; and yet they die, and their love dies with them, and often their love dies before themselves. But who seeks Christ's love, that "changes not?" Yea, this a matter of admiration and wonder, that Christ should have thought on us worms of the clay ere ever we were, and that our salvation is as old as evermore—as old as Christ, and Christ is as old as God!
第二件事是在经文中描述基督——“我是阿拉法，我是俄梅戛，我是初，我是终。”——我们的主在这里要提供生命的水，他首先展示了他是什么——即字母表的第一个和最后一个字母——永恒的上帝之子。这告诉我们，我们可以比全世界更多地了解我们的旧约和旧章程。为什么呢？因为基督何时开始对罪人怀有好意？就是当他开始成为上帝的时候；他从永远就是上帝。假设天空中的太阳是永恒的，它的光也必须是永恒的；因为太阳的光和太阳一样古老。现在，爱是来自基督的生命和热量的光芒；因此，基督是永生的——永生的爱。因为爱不会在基督身上出现一天，而在昨天却不存在。人的爱和国王的爱都是非常受追捧的；然而他们会死去，他们的爱也会随之消逝，而且往往是在他们自己之前。但是谁寻求基督的爱，那个“不改变的”爱呢？是的，这是令人钦佩和惊奇的事情，基督在我们成为泥土中的蠕虫之前就曾想到过我们，我们的救恩与永恒同在——和基督一样古老，基督与上帝一样古老！

Indeed, if God should begin at any point of time to love sinners, His love would have had a beginning; and if His love had a beginning, Christ Himself would have had a beginning, because love with Him is one with His essence and nature. But it may be said, can the love of God be older than the death of Christ? Answer. Christ's death doth not properly make God a hater or a lover of man; for then both His will should be changeable and His love have a beginning. How then? Christ's death doth only let that God kythe* the fruits of His eternal love out upon us, but after such a way as He thought convenient for His justice; and therefore we are said in Scripture "to be reconciled unto God," and not God to be reconciled unto us. His love is everlasting; because by order of nature it was before the seed, before we had done either good or evil; so that sin could not change God's mind. But only by the order of justice, sin stood in the way to hinder us of life everlasting, which is a fruit of His love. Yea, more, God with that same love in Christ, loveth the elect before and after conversion; and therefore, in feeling any of God's love to us, we have to rejoice in Christ. It is old acquaintance between Him and us. And therefore, as it is folly in man (as Solomon saith) to cast off his old friend, and his father's friend, so let us think it madness to cast off such an old friend as Christ. And under temptations and desertions, let our faith hold fast by this—Alpha and Omega changeth not; the change is in us.
事实上，如果上帝从某个时间点开始爱罪人，那么他的爱就会有一个开始；如果他的爱有一个开始，那么基督本身也会有一个开始，因为他的爱与他的本质和性质是一体的。但可以说，上帝的爱比基督的死更早吗？答案是，基督的死并不能使上帝成为人类的仇恨者或爱者；因为那样的话，他的意愿就应该是可变的，他的爱就应该有一个开始。那么怎么办呢？基督的死只是让上帝以他认为合适的方式显现他永恒的爱的果实给我们，但是要符合他的公正；因此，圣经中说我们“与上帝和好”，而不是上帝与我们和好。他的爱是永恒的；因为按照自然的顺序，它在种子之前就存在了，在我们还没有行善或作恶之前；所以罪不能改变上帝的心意。但只是按照公正的顺序，罪成为阻碍我们得到永生的障碍，而永生是他的爱的果实。是的，更重要的是，上帝在基督里用同样的爱在信仰转变之前和之后爱选民；因此，在感受到上帝对我们的任何爱时，我们应该在基督里欢喜。 这是他和我们之间的老熟人。因此，正如人类所犯的愚蠢（所罗门说的）是抛弃他的老朋友和父亲的朋友一样，让我们认为抛弃基督这样一个老朋友是疯狂的。在面对诱惑和被遗弃时，让我们的信仰紧紧依靠这一点——阿尔法和欧米茄不会改变；改变发生在我们身上。

3. The third thing in the words is a promise of the water of life to the thirsty—"I will give unto him that is athirst of the fountain of the water of life freely." (Isaiah 55:1, and John 4:14). Christ at the market-cross cries the well free. Here learn,
第三件事是对口中的渴望者的生命之水的承诺 - “我要将生命之水的泉源白白地赐给他。”（以赛亚书 55:1 和约翰福音 4:14）。基督在市场十字路口宣告井水免费。在这里学习，

1st. The thirsty and hungry souls are meetest for the water of life. What! (ye will say) and are not all thirsty? Yes; all want the life of God, and the sap of grace, and are burnt and withered at the root; but all know not their own want. Here is indeed a special comfort for the weak ones who say, "Oh! I know Christ doth good to believers, to repenters, and to such as love Him; but I dow not, cannot, win to faith and repentance, hope and patience; I have too short an arm to rax* so high." Then, say I, have ye a desire—a hunger—for faith, and repentance, and love? Now, upon your conscience, speak the truth. I trow ye cannot deny it. Then your Lord bids you come—the well is open to you; for hunger and thirst being next to motion, and the two properties that begin first with life, so every one that is new-born is lively, and hath a stomach for meat and drink. "Oh but," say ye, "I am many times, in my soul, at death's door. I have neither faith nor feeling. I am even at this—'God loves me not,' and the well is not ordained for me at these times." Would ye fain be at the well? In my mind ye cannot win away. In the children of God, when at the lowest ebb—even when faith, comfort, joy, love, and disposition to pray is away—is there not a longing for a presence? I speak to the conscience of God's child; lie not. David (Psalm 6), when he thought God spake to him in wrath, was at, "How long, Lord?"—a cutting word. I think he looked like a hungry beast looking over the dyke; he would fain have a mouthful. He was going about to seek a slapp* to break over the dyke of his doubtings. And so it is with God's bairns, under their thirst† for the water of the well of life. See Canticles 3, when the kirk can get no speiring of Christ, and has no smell of Him, and cannot find the print of His foot, yet she is at this, "Saw ye Him whom my soul loveth?" And (chap. 5:8), "I charge you, O daughters of Jerusalem, if ye find my Beloved, that ye tell Him, that I am sick of love." Then let me now tell you weak ones who are Christ's companions, and who it is shall drink with Him, and get their hearts and heads full of the water of life—even the tender Christians that are aye seeking. The bairn in Christ's house that is most cumbersome, and makes most din for his meat, is the best bairn that Christ has. The bairn that is greeting‡ ilk hour of the day for a piece and a drink—we say of such a silly thing, "He would fain love." Aye, the cumbersomer§ that Christ's bairns be, they are welcomer. Na, He loveth the bairns best that have no shame, and are aye crying, "Alas! black hunger, dear Lord Jesus; I am burnt with thirst; oh for an open cold fountain!" Oh, it is a sweet thing aye to be whinging,|| and crying, and seeking about Christ's pantry doors, and to hold aye an eye upon Christ when He goes into the house of wine, into His Father's fair lucky wine-cellar, where there are many wines; and bout¶ in at Christ's back! But, in a word, have ye a good stomach?—much hunger and thirst? Well, ye shall get much satisfaction of grace in Christ. Is there not a time when ye cannot get a presence, and ye have no pith to put up the door and bout in, but ye put it half up and blink* in? Love ye to pray, or desire ye but a desire of prayer? Hold on then; ye are right. The true desire is absolute, and not conditional. Not like the sluggard that would have a crop, upon condition he might have a feather bed to lie on for fear of cold. Even so some would have heaven, upon condition that they might keep their lusts, and take their lusts with them.
渴望和饥饿的灵魂最适合生命之水。什么！（你会说）难道不是所有人都渴望吗？是的，所有人都渴望上帝的生命和恩典的汁液，并在根部被烧焦和枯萎；但并非所有人都意识到自己的需要。对于那些说：“哦！我知道基督对信徒、悔改者和爱祂的人有益处；但我不能，无法相信和悔改，也没有希望和耐心；我没有足够的能力达到那么高的要求。”那么，我说，你们是否渴望相信、悔改和爱神？现在，在你们的良心上，说出真相。我相信你们不能否认。那么，你们的主命令你们前来——井已经为你们敞开；因为饥渴和口渴是与运动最接近的，也是生命最早开始的两个特征，所以每一个重生的人都是活泼的，都有食物和饮料的胃口。“哦，但是，”你们说，“在我的灵魂中，我经常处于临死的边缘。我既没有信心也没有感觉。我甚至在这种时候都认为‘上帝不爱我’，这口井对我来说并不是为了这些时候而设立的。”你们真想去井边吗？在我看来，你们无法逃脱。 在上帝的儿女中，即使在最低谷时，即使信仰、安慰、喜乐、爱和祷告的心情都消失了，难道不会渴望有一个存在吗？我对上帝的儿女的良心说话；不要撒谎。大卫（诗篇 6），当他认为上帝在愤怒中对他说话时，他说：“主啊，你要到几时呢？”这是一句伤人的话。我想他看起来像一只饥饿的野兽趴在堤坝上，他渴望一口。他正试图找到一个破坏他怀疑的堤坝的方法。上帝的孩子们也是如此，在他们对生命之井的渴望下。看看雅歌 3 章，当教会无法寻找到基督的踪迹，无法闻到他的气味，无法找到他的足迹时，她会说：“你们看见我心爱的人吗？”（第 5 章 8 节）“我嘱咐你们，耶路撒冷的众女子，若遇见我所爱的，要告诉他，我因爱成病了。”那么现在让我告诉你们这些软弱的人，你们是基督的同伴，是与他一起喝水，让你们的心灵和头脑充满生命之水的人，即那些不断寻求的温柔的基督徒。在基督的家中，最麻烦、最吵闹要求食物的孩子，是基督最好的孩子。 每天早晨，那个孩子都会迎接一段时间和一杯饮料 - 我们说这样一个傻傻的孩子，“他很愿意爱。”是的，基督的孩子们越是麻烦，他们就越受欢迎。不，他最爱的孩子们没有羞耻感，总是哭喊着，“哎呀！黑暗的饥饿，亲爱的主耶稣；我口渴得要命；哦，给我一个开放的冷泉吧！”哦，总是抱怨、哭泣、寻找基督的食品储藏室，并且一直注视着基督进入酒楼，进入他父亲的美丽幸运的酒窖，那里有很多酒；并且从基督的背后进入！但总之，你们有好胃口吗？很饥饿很口渴吗？那么，在基督里，你们将得到很多满足的恩典。难道没有一段时间你们无法得到他的存在，你们没有力气推开门并进入，但你们把门推开一半并偷偷看进去吗？你们喜欢祈祷吗，还是只是渴望祈祷？坚持下去；你们是对的。真正的渴望是绝对的，而不是有条件的。不像那个懒汉，他要求有一片床褥，以便躺在上面，以免感到寒冷。 即使如此，有些人也希望进入天堂，前提是他们可以保留自己的欲望，并将欲望带上天堂。

Now, who are they that are debarred from Christ's well? Answer. Those who have gotten an ill drink from the devil, full of lusts, pride, and covetousness—full of love of the world. Such are they that have no stomach for Christ. Alas! and woes me! Christ standeth at the well's side, and crieth, "The back of My hand† to you." The Lord Jesus gives such a vomit-drink, that they may grow wholesome and hungry again for Christ; for till then they are never meet for Him.
现在，谁被禁止进入基督的井呢？答案是那些从魔鬼那里得到了一种充满欲望、傲慢和贪婪的恶饮料的人——充满对世界的爱。这样的人对基督没有兴趣。唉！我真可怜！基督站在井边，大声喊道：“我对你们摆手。”主耶稣给予他们一种呕吐的饮料，让他们再次对基督感到渴望和饥饿；因为在那之前，他们永远不适合与基督相遇。

2nd. But, secondly, hunger is aye seeking through the house; for the belly can hardly play the hypocrite. The natural man is in darkness—he is in a sleep—it it is night with him. He is like a cumbersome bairn greeting in the night for a drink, and crying, "Who will shew me any good?" (Psalm 4:6). And Satan is ready at his elbow with his dishful of the dirty, miry waters of lust to the world; and he drinks till he sweats and tines‡ breath; and tines all sight and desire of Christ, "the Fountain of the Water of Life." It is true this fountain is said to proceed "out of the throne of God and of the Lamb" (Rev. 22:1). But it is all one; for the streams of the water of life proceed from the fountain, Christ. How, then, is the water Christ? Answer. It is Christ-man, dying, and sending out His heart's blood for quenching the thirst of such poor sinners as find the fire of hell at the stomach of their souls, burning them up with the fire of the wrath of God for sin. This is the well: this is why He is called "a fountain of the water of life." A man, burnt with thirst, nothing can quench him; no, not a world of gold is so good as a drink of pure, cold, clean, fountain water. In a word, a soul wakened under sin findeth nothing in the world satisfactory to the soul's appetite but in Christ. Tell me, art thou a thirsty sinner after Christ? Then thy soul is dead sick while ye get Him. Is a man faint, and fatigued, and way-worn? Lay him down on a soft bed, dry the sweat off him, give him a cold refreshing drink. In like manner, ye cannot speak such a word to a soul bursting under sin, as to lay it upon a crucified Christ. Oh, that is a soft bed! His sinful soul being stretched upon the open wounds and warm-flowing blood of Christ. Oh, that is a soft bed! Oh, but a part of Christ's blood is a refreshing, cooling drink to him! A slave of hell to know that he is made a free heir of heaven—oh, that is sweet! Hence it is that those who are wakened with the furies of hell, howbeit they know not yet what Christ is to them, yet this world cannot calm their conscience—because for men that are soul-sick and sin-sick there is no physic but one—only a "drink of the well of life." And because they ken not the gate to this well of life, they, in despair, loup* out of this life into the fire of hell, through the madness of an awakened conscience. A thirsty soul finds two things in Christ, never to be found in all the world or in anything else. 1st. Christ takes off the hardness of sin. None has power to do this but He. All the pardons of sin are in Christ's keeping, and of Christ's making. It is His office to forgive sin. 2nd. They find in Him an influence and abundance of happiness, so as what they sought before in the creature, they find nowhere else but in Him. Then speak to them of gold—it is nothing to Christ. Speak of lands and lordships—a Saviour, and such a Saviour, is, and has another name to a sinner that is awakened.
其次，饥饿总是在房子里寻找；因为肚子很难做伪装。自然人处于黑暗中-他处于沉睡中-对他来说是夜晚。他就像一个笨重的孩子在夜晚为了喝水而哭泣，喊着：“谁能给我看到好东西？”（诗篇 4:6）。撒旦就在他身边，手里拿着一碗肮脏、泥泞的欲望之水；他喝到出汗，失去呼吸；失去了对基督的所有视觉和渴望，“生命之水的泉源”。确实，这个泉源被说成是“从神和羔羊的宝座流出来的”（启示录 22:1）。但这都是一样的；因为生命之水的溪流是从泉源基督流出来的。那么，水怎么是基督呢？答案是：它是基督-人，为了满足那些在灵魂深处感到地狱之火燃烧的可怜罪人的口渴，他舍命并流出自己的心血。这就是那口井：这就是为什么他被称为“生命之水的泉源”。一个口渴的人，没有什么能够解渴；不，即使是一堆黄金也不如一口纯净、冷静、清澈的泉水。 总之，一个在罪恶下觉醒的灵魂在世界上找不到满足灵魂欲望的东西，除了在基督里。告诉我，你是一个渴望基督的罪人吗？那么当你得到他时，你的灵魂就是病得要死。一个人是否虚弱、疲惫和疲惫不堪？让他躺在柔软的床上，擦干他的汗水，给他一杯冷饮。同样地，你不能对一个因罪而痛苦的灵魂说出这样的话，将它放在被钉死的基督身上。哦，那是一张柔软的床！他那罪孽深重的灵魂被伸展在基督的伤口和温暖流动的血液上。哦，那是一张柔软的床！哦，但基督的血液的一部分对他来说是一种清凉的饮料！一个地狱的奴隶知道自己成为天堂的自由继承人-哦，那是多么甜蜜！因此，那些被地狱的狂怒唤醒的人，尽管他们还不知道基督对他们意味着什么，但这个世界无法平息他们的良心-因为对于那些灵魂病和罪病的人来说，没有其他药物，只有“生命之井的饮料”。因为他们不知道通往这生命之井的门，所以他们绝望地跳出这个生命，通过觉醒的良心的疯狂，跳入地狱之火中。 一个渴望的灵魂在基督里找到了两样东西，在全世界或其他任何事物中都找不到。第一，基督除去了罪的刚硬。除了祂，没有人有这样的能力。所有的罪赦免都掌握在基督手中，也是基督所赐予的。宽恕罪是祂的职责。第二，他们在祂里面找到了一种影响力和丰富的幸福，以至于他们之前在创造物中寻求的东西，在别处都找不到，只有在祂里面才能找到。然后告诉他们黄金——对基督来说无关紧要。谈论土地和领地——对于一个觉醒的罪人来说，有一个救主，尤其是这样一个救主，有着另一个名字。

3rd. The text calls Him "the water of life." We see here there is some water that is rotten and ill-tasted. Will a thirsty man drink of it? He shall not be the better. But the wholesomest water is the running spring; so all that sinners can get beside Christ is standing water. Let them drink in gold, and kingdoms, and lands; these will never be satisfying to a sick soul as He will be. And they who have drunk in these, at death would be content to spue them out again; they lie so heavy upon their stomach. But Christ is the cooling, wholesome spring—"the well of water springing up to eternal life." Now, to make our use of this. Seeing Christ is such a living well of water, how comes it that under the gospel there are so many dry and withered souls? I answer; for God's part, indeed, God has not put an iron lock upon the well of life; but Christ, by His word and sacraments, opens the well in the midst of us, and for seventy years and more in this kingdom the well has been open—Christ and His messengers have been crying to dry souls. But now, for aught we see, He will close the well again. He has been setting out the means of life, and opening the booth-doors to give us freely, even to such as would take it; but He gets no sale. Therefore He must put up His wares and go away, for men are not thirsty for His waters. But one thirsts for court and honour, another for lust and money, and a third for sinful pleasures. There be few stomachs gaping for Christ. They have not a vessel to cast down into the well and take up water. This is a fruitless generation. Oh, we loathe Christ, and Christ loathes us. We need speak no more of the call of the word. All the land—court, king, noblemen, and kirkmen—have spued the waters, by despising grace and contemning the gospel; and in very deed, when we cast in clay and mud in Christ's well, and mix His worship with the poison of the whore's well of Rome, what do we else but provoke the Lord to close the well?
第三点。这段文字称他为“生命的水”。我们在这里看到有一些水是腐烂和难喝的。口渴的人会喝吗？他不会变得更好。但最健康的水是流动的泉水；所以罪人除了基督以外得到的一切都是静水。让他们喝金子、王国和土地；对于一个病魂来说，这些东西永远不会满足，而基督会。那些喝过这些东西的人，在死亡时会愿意再吐出来；它们压得他们的胃很重。但基督是凉爽、健康的泉水——“涌向永生的活水泉”。现在，我们要怎样利用这一点呢？既然基督是这样一个活水的泉源，为什么在福音时代会有这么多干枯的灵魂呢？我回答说；就上帝而言，的确，上帝没有在生命的泉上加上铁锁；但基督通过他的话语和圣礼，在我们中间打开了这口井，七十多年来，这口井一直是开放的——基督和他的使者一直在呼唤着干渴的灵魂。但现在，就我们所见，他将再次关闭这口井。 他一直提供生活的手段，打开摊位门，自由地给予我们，即使是那些愿意接受的人；但他没有销售。因此，他必须收起他的货物离开，因为人们对他的水不渴望。但有人渴望宫廷和荣誉，有人渴望欲望和金钱，还有人渴望罪恶的快乐。渴望基督的人很少。他们没有容器可以放入井中取水。这是一代无果的人。哦，我们厌恶基督，基督也厌恶我们。我们不需要再谈论神的呼召。整个国家——宫廷、国王、贵族和教会人——都蔑视恩典，轻视福音，吐弃了这些水；实际上，当我们在基督的井中投入泥土和淤泥，将他的崇拜与罗马妓女的毒井混合在一起时，我们做的不过是激怒主关闭这口井。

"I will give it freely."—So are all Christ's mercies given of grace. His mercy is for nothing, and of free grace. I grant the well is dear to Christ. God's justice digged it out of His side, and heart, and hands, and feet. The man, Christ, got not this water for nothing; yet He gives it to us for nothing, because He minds not to make a gain of us. We live upon Christ's winning. For know ye that Christ, who redeemed many, did so, by the rule of justice, since "He gave Himself," and has bought all "with His own blood;" so that in this sense Christ was bought to us with blood, else we could not get Him, for He was both the price and the wares. So that, as far as we can see, it was decreed by the Lord, by order of justice, that Christ could not have lived and given to us the waters of life. It was dear water to Him; for in the garden God deserted Him, and blood came out; on the cross God bruised Him, and blood came out; and that is the well we have here. We think we would have something to give to Christ for the water of life—some of our own righteousness—some of our own worthiness; but this is plastered humility, watered* copper. And in doing so we refuse grace, and make grace to be no more grace; for if it be given for any worth in us, then it is no more grace. Let men here see, then, that the kingdom of grace is a good, cheap world, where the best things are gotten for nothing. And therefore, I think in this dear world, where all things go for money, whose court costs expenses, lands are dear, gold is not gotten for nought, and law is dearer than ever it was. Yea, paper and ink are dearer than jewels and gold rings were long syne. Nothing now is bought for nought. Yet Christ for all that will not change His word. All things with Him are given gratis, and ye are welcome when all is done. Here we get no garments for nought, no physic for nought; but Christ gives "white raiment," "eye salve," and all for nought. Sinners say, "Lord, what take Ye for the water of life?" He answers, "Even nothing, and yet welcome." Christ plays not the merchant with His wares: He makes no gain, but cries, The well is free. No, says the Pope—not a drop of it, till ye tell down money. That bloody Beast would sell the water of Rome for gold. As meikle money—as meikle grace and forgiveness. Want ye money? (He swears) Ye shall not come here. Nothing in Rome without money. Fie, fie; the stink of the devil's world. Nay, but Christ is for nothing. Nay, justice giveth money, and officers give money; it is a dear world. But Christ and His word care no more for money than before.†
“我会免费给予。”——基督的一切怜悯都是出于恩典给予的。他的怜悯是无偿的，是出于自由的恩典。我承认这井对基督来说是宝贵的。上帝的公义从他的肋旁、心脏、手和脚中挖出了这口井。基督这个人并不是白白得到这水的；然而他却白白地把它给了我们，因为他并不打算从我们身上获利。我们依靠基督的胜利而活。因为你们要知道，基督为了赎回许多人，是按照公义的原则行事的，因为“他舍己”，用“自己的血”买下了一切；所以从这个意义上说，基督是用血为我们买来的，否则我们无法得到他，因为他既是代价又是货物。所以，就我们所能看到的，按照主的旨意，按照公义的秩序，基督不能活下来并给我们生命的水。对他来说，这是昂贵的水；因为在园中，上帝离弃了他，血流了出来；在十字架上，上帝压伤了他，血流了出来；这就是我们这里的井。我们以为我们会为生命的水给基督一些东西——我们自己的义，我们自己的价值；但这只是涂上的谦卑，水铜。 在这样做的过程中，我们拒绝了恩典，使恩典不再是恩典；因为如果它是因为我们的价值而给予的，那么它就不再是恩典了。让人们在这里看到，恩典的国度是一个好的、廉价的世界，在这里最好的东西都是免费得到的。因此，我认为在这个昂贵的世界里，一切都要花钱，法庭费用高昂，土地昂贵，黄金不是白白得到的，法律比以往更昂贵。是的，纸和墨水比宝石和金戒指更贵了。现在没有什么是白白得到的。然而，基督不会因此改变他的话。在他那里，一切都是免费的，当一切都结束时，你们是受欢迎的。在这里，我们得不到免费的衣服，也得不到免费的药物；但基督免费赠送“白衣”，“眼药膏”等等。罪人们说：“主啊，你要为生命的水收取什么？”他回答说：“什么都不要，但欢迎。”基督不以商人的方式经营他的商品：他不谋利益，只是喊着井水是免费的。不，教皇说——没有一滴水，除非你付钱。那个血腥的野兽愿意用金子来出售罗马的水。多少钱——就有多少恩典和宽恕。你们需要钱吗？ 他发誓说，你们不能来这里。在罗马，没有钱什么都不行。呸，呸；魔鬼的世界真臭。不，但基督是无私的。不，正义需要金钱，官员需要金钱；这是一个昂贵的世界。但是基督和他的话语对金钱的看法和以前一样。†

Verse 7. "He that overcometh shall inherit all things; and I will be his God and he shall be My son."
胜利者将继承一切；我将成为他的上帝，他将成为我的儿子。

1. Alway in this book John urgeth "fighting" and "overcoming" for heaven. We wonder much that God will not have poor men go to heaven but by fighting, seeing He might have sent us to heaven by a second heaven. But this is but a thought of men, that would make a new back-gate of their own to heaven. God advised well when He made His causey* to it, and ordained all His saints, yea, His own Son, to go that way. But it is easier for us to complain on God's decree than to obey, and to dispute than believe. Men have too thin skins. For health, they will cut a vein, or let a leg or an arm be cut off for fear of a fester; and yet for "life everlasting" they are so, that they dow not venture a moment's pain.
在这本书中，约翰一直强调“战斗”和“克服”以求得天堂。我们很惊讶，上帝竟然不让穷人通过战斗去天堂，而是可以通过第二个天堂送我们去天堂。但这只是人们的想法，他们想自己为通往天堂开辟一条新的后门。上帝在创造通往天堂的道路时，做得很明智，并安排了所有的圣徒，甚至是自己的儿子，走这条路。但我们抱怨上帝的旨意比顺从更容易，争论比相信更容易。人们的皮肤太薄了。为了健康，他们会割开一条静脉，或者让一条腿或一只手被切掉，以免感染；然而，对于“永生”，他们如此胆怯，以至于不敢冒一点痛苦。

2. There are excellent promises made to the over-comers—to him that taketh heaven with stroke of sword and blood. For heaven is a besieged city or castle. There are many foes to fight against. Armies of sin with all their armour, and the deceiving and malicious world. The world has Eve's apple in one hand, and fire and sword in the other; and the devil is the captain of the army. Now, here is a prize set, and an offer made to him that overcometh—to him that will mount up by faith and hope, and leap up into Christ's chariot, and betide him life, betide him death, will go through. But they are cowards that take a back-side, and let the devil coup† them in a gutter. But yet to lead men on, here is a promise, "He shall inherit all things." Ye see that the Christians' Captain is a man of a fair rent; "for all things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours" (1 Cor. 3:21, 22). And to let us see He bides* by the thing He has said, He says again, "All things are yours." Ye see in this world one has a kingdom, as Asa, but wants health, and is sick of his feet; he has not all things. Another, as Samson, had strength of body above any living, yet he had many troubles and wanted his eyes; he had not all things. Oh, the business Adam's sons are at for inheritances! Here a mailen†—there a lairdship—there a new lordship. That they call their all things. I think this is a greedy style, and proud-like lordship or lairdship. Yet, greedy Adam's sons have more greediness here than wit. They run all upon their lordships, that they call the lordship of many things. "Martha, Martha, thou art troubled" (Luke 10:41). Worldlings, ye are aye careful and troubled about this, to be called "My lord" of many things. But we shall see if the text be true.
2. 对于那些战胜者，有着极好的承诺——对于那个用剑和鲜血夺取天堂的人。因为天堂是一座被围困的城市或堡垒。有许多敌人需要对抗。罪恶的军队带着他们所有的武装，还有欺骗和恶意的世界。世界一手拿着夏娃的苹果，一手拿着火和剑；而魔鬼是这支军队的队长。现在，这里设定了一个奖品，并向那些战胜者提供了一个机会——那些愿意凭借信仰和希望而升上基督战车，并无论生死，都会勇往直前的人。但那些退缩的人是懦夫，让魔鬼在沟渠中将他们推翻。但是为了引导人们前进，这里有一个承诺，“他将继承一切”。你们看到，基督徒的队长是一个有着丰厚租金的人；“因为万有都是你们的，无论是保罗、亚波罗、矶法，是世界，是生命，是死亡，是现今的事，是将来的事，都是你们的”（哥林多前书 3:21, 22）。为了让我们看到他信守自己所说的话，他再次说道，“万有都是你们的”。你们看到在这个世界上，有人拥有一个王国，像亚撒一样，但却缺乏健康，脚生病；他并没有拥有一切。 另一个人，像参孙一样，拥有超过任何人的身体力量，然而他有许多困扰，失去了他的眼睛；他并没有拥有一切。哦，亚当的子孙们为了继承而忙碌！这里有一块土地，那里有一个领主地位，还有一个新的领主地位。他们称之为他们的一切。我认为这是一种贪婪的风格，像是傲慢的领主或地主。然而，贪婪的亚当的子孙在这里比智慧更加贪婪。他们全都追求他们的领主地位，称之为许多事物的领主地位。"马大，马大，你为许多事操心忙碌"（路加福音 10:41）。凡是属世的人啊，你们总是为了被称为许多事物的"我的主"而忧虑困扰。但我们将看到这段经文是否属实。

"I am Alpha and Omega."—Ye will notice that Paul puts in "death" into the rent-roll. I think death an ill mailen; better want it out of the charter. Nay, but death is also a part of the lordship this way (because it is "My lord of all things"), and a coach to glory—Christ Himself being the coachman and driving the horse. Death is the servant. As the wind serveth to bring the seaman home, so death serveth him that hath the new lordship. Death is Christ's ferry-boat to carry the Christian home, for in Christ he sets his foot on death's neck. It is a bridge over the river of hell that he walketh on to heaven; and it is his. The Christian is advanced in Christ's court, and gets the new style to be "My lord of all things," the prince, the duke of all things. Yet I shall get you a lordship far inferior, but much sought for—the lordship of vanity or nothing. "Wilt thou set thine eyes upon that which is not?" He that is rich has nought; "for riches certainly make themselves wings—they fly away as an eagle towards heaven" (Prov. 23:5).
"我是阿尔法和欧米茄。"——你会注意到保罗在租金清单中加入了"死亡"。我认为死亡是个不好的东西；最好把它从宪章中去掉。不，死亡也是这种主权的一部分（因为它是"万物之主"），是通往荣耀的马车——基督自己是车夫，驾驶着马匹。死亡是仆人。就像风帮助水手回家一样，死亡帮助那些拥有新主权的人。死亡是基督的渡船，将基督徒带回家，因为在基督里，他将脚踏在死亡的颈项上。它是一座通往天堂的地狱河上的桥梁；它属于基督徒。基督徒在基督的宫廷中得到晋升，并获得了新的称号，成为"万物之主"，王子，公爵。然而，我将给你一个远远不及的封爵，但却是非常令人追求的——虚荣或无物之封爵。"你岂要注视虚无之物？"富有的人一无所有；"因为财富必定长出翅膀，如鹰向天飞去"（箴言 23:5）。

2. Again, if the Christian "inherits all things," the whole world is his, and so he wanteth nothing. (Psalm 89:25), "I will set his hand also in the sea, and his right hand in the rivers." Here see how broad Christ's two arms are. His one hand upon all the sea, and His other hand upon the rivers. And that promise is made to Christ as principal cautioner of the covenant; for it is said (verse 26), "He shall cry unto Me, Thou art My Father, My God, and the rock of My salvation." Verse 27, "Also, I will make Him My first-born, higher than the kings of the earth," which is exponed of Christ (Heb. 1:6). Again, in Rev. 10:2, He has "His right foot on the sea and His left foot on the earth." Put these two together, and see how wide His arms and legs, or feet, are. They go over the whole world as His inheritance, which He won to Himself, and His heirs after Him, with His blood. Now, Christ got land not to Himself. What! needed He land? and to give His blood for clay? But He won it to us, and took infeftment in the earth, in the name of His friends; so that in Him they inherit "all things."
2. 再次，如果基督徒"承受一切"，整个世界都是他的，因此他什么都不想要。（诗篇 89:25），"我也要使他的手掌伸到海上，右手伸到江河上。" 在这里看到基督的两臂是多么广阔。他的一只手在海上，另一只手在江河上。这个应许是给基督作为盟约的首要担保人的；因为经文中说（第 26 节），"他要向我呼求说：你是我的父，我的神，是拯救我的磐石。" 第 27 节说："我也要立他为长子，为世上最高的君王。" 这是对基督的解释（希伯来书 1:6）。在启示录 10:2 中又说，他"把右脚放在海上，左脚放在地上。" 把这两者结合在一起，看看他的手臂和腿，或者说脚有多宽广。它们扩展到整个世界作为他的产业，他用自己的血夺取了这一切，并且他的后嗣也要得到。现在，基督获得了土地不是为了自己。什么！他需要土地吗？还要用自己的血换取泥土吗？但他把它赢得给我们，在他朋友的名义下拿到土地，让他们在他里面承受"一切"。

3. But here one may say, "How is it, then, that the saints are hungry and poor? Answer. It is true, they are not now possessors of all things. But minors' wants*—ye see their interest is in and over all things, yet their tutor lets them go with a toom† purse. He knows the heir is a young one, and cannot keep gold, and therefore he gives him food and raiment for his present necessity, but keeps the lordship till he be able to guide it. Even so Christ is made of God, our Tutor and Purse-Master. It is all one whether our wealth be in our chest-nook or if it be in Christ's purse, to keep till we need it, providing we want not.
但是有人可能会说：“那么，圣徒为什么还会饥饿和贫穷呢？”回答是，他们确实现在并不拥有一切。但是，孩子们的需求——你们看到他们的利益在于一切事物之上，然而他们的导师却让他们带着一个空空的钱包。他知道继承人还年幼，无法保管金子，因此他给他食物和衣物以满足他目前的需求，但保留着主权，直到他能够管理它。同样，基督是上帝所立的我们的导师和钱包管理员。无论我们的财富是在我们的箱子里还是在基督的钱包里，以备我们需要时使用，只要我们不缺少就可以了。

Another question and doubt is, "Seeing they are under so many troubles in this life, and have no ease, the saints have not 'all things?' I answer, Yes; I must defend it, and say, if they have the inheritance, they have all things, because the sweet and the comforts of trouble is theirs.
另一个问题和疑惑是：“既然他们在这个生活中遭受如此多的困扰，没有安宁，圣徒们难道没有‘一切’吗？”我的回答是，是的；我必须为此辩护，并说，如果他们拥有遗产，他们就拥有一切，因为困扰的甜蜜和安慰属于他们。

A third question or objection is, The saints have not heaven and glory, at least, in this life, and therefore they have not all things. I answer, 1. The promise is not fulfilled in this life. Yet, when a man has shorn a stock or two of corn, we say he "has got harvest and new corn." So the believer gets joy, hope, faith, assurance of heaven, and the first-fruits of the Spirit. These are a foretaste of the full harvest and new corn. 2. Having God and Christ, the saints have all things. For ye see the great ship draggeth the cock-boat after her, so the great Christ bringeth all things after Him at His back. So I say, having Christ, believers, ye have all things—ye have "the Father and the Spirit, the word, life, and death." Amen.
第三个问题或异议是，圣徒在这个生命中没有天堂和荣耀，因此他们没有一切。我回答，1. 这个应许在这个生命中没有实现。然而，当一个人割下一两束谷物时，我们说他“已经收获了新的谷物”。所以信徒得到了喜乐、盼望、信心、对天堂的确信和圣灵的初熟果子。这些是对丰收和新谷物的预兆。2. 有了上帝和基督，圣徒拥有一切。因为你们看到大船在后面拖着小船，所以伟大的基督也带着一切跟随他。所以我说，有了基督，信徒们，你们拥有一切——你们拥有“父、圣灵、道、生命和死亡”。阿门。

SERMON XI - CANTICLES 2:14, 17
第十一篇讲道 - 雅歌 2:14, 17

Christ and the Dove*
基督和鸽子

CANTICLES 2:14, 17.
雅歌 2:14，17。

IN the 14th verse, there is (1) a style given to the Kirk; (2) a suit made; (3) a doubt answered. In the 15th verse, a new doubt is answered, and a suit made.
在第 14 节中，有（1）给予教堂的风格；（2）提出了一个诉讼；（3）回答了一个疑问。在第 15 节中，回答了一个新的疑问，并提出了一个诉讼。

He calls her "His dove." He rues nothing that He said; He bides by His word; He calls her "His love, His fair one, His undefiled." He avows it, He bides by it; you are even My dove: yet He is not flattering her. If ye be Christ's, He will give you all your styles of honour; He will speak much good of you, both behind your back and before your face.
他称呼她为“他的鸽子”。他对自己说的一切都不后悔；他信守自己的承诺；他称呼她为“他的爱人，他的美人，他的纯洁之人”。他坚称这一点，他信守这一点；你就是我的鸽子：然而他并不是在奉承她。如果你属于基督，他会赐予你所有的荣誉称号；他会在你背后和面前大力称赞你。

She is termed Christ's dove:—First. Because the dove is a fearful bird, and soon scared. (Hosea 11:11.), "They shall tremble like a dove out of Assyria." Any thing, the smallest noise or din that can be, frights and chases these timorous birds in their dove-house, into Christ. It is an happy rain that chases Christ's doves in to Himself. For all the devil's wit, he is soon beguiled; the storm that arises against the ship where Christ and His disciples are makes them to awaken and pray.
她被称为基督的鸽子：首先，因为鸽子是一种胆小的鸟，很容易受到惊吓。（何西阿书 11:11），“他们必像从亚述飞来的鸽子一样战兢。”任何事物，哪怕是最小的噪音或喧闹，都会吓跑这些胆怯的鸟儿，它们会躲进基督的怀抱。追逐基督的鸽子进入祂的怀抱是一场幸福的雨。尽管魔鬼再聪明，他很快就会被愚弄；兴起的风暴使基督和门徒所在的船上的人们惊醒并祈祷。

Secondly. The dove is a mournful bird; so are the doves of Christ mourning, and in tears. (Ezek. 7:16.) "They that escape of them shall be on the mountains, like doves in the valleys, all of them mourning: every one of them for their iniquities." If ye be God's doves ye will have many a sorrowful day in the world. There are bloody wars betwixt the Kirk and the world. Keep the dove from the nest, and she mourns without; keep the Kirk from Christ, and she will break her heart.
其次。鸽子是一种悲伤的鸟，基督的鸽子也是如此，他们在哀悼中流泪。（以西结书 7:16）“他们中逃脱的人必像山上的鸽子，都因各人的罪孽而悲伤。”如果你们是上帝的鸽子，你们在世上将会有许多悲伤的日子。教会与世界之间有血腥的战争。让鸽子离开巢穴，她就会在外面哀悼；让教会远离基督，她就会伤心欲绝。

Thirdly. She is not a revengeful bird; she has no other armour against the ravens and vultures, but her wings to flee away. God's children's best armour when they are wronged is, by faith in prayer to mount up to God. They must be like Christ. He went out of the world with many a wrong, and they are not yet revenged. His blood is keeping to the last court-day. Christ sits* with many a wrong in heaven; He has not gotten amends of those that spat in His face. Many a time the Kirk and her Husband, Christ, will be here wronged, albeit it be seen betwixt them. (Cant. 5), She shuts† Him to the door, and lets Him lodge all night in the rainy fields.
第三点。她不是一个报复心重的鸟，她没有其他对抗乌鸦和秃鹫的武器，只有她的翅膀可以逃离。当神的儿女受到冤屈时，他们最好的武器是通过信心和祈祷升到神的面前。他们必须像基督一样。他离开这个世界时受了很多冤屈，但他们还没有报复。他的血将保留到最后的审判日。基督在天堂中忍受了许多冤屈；那些吐他脸的人还没有得到补偿。教堂和她的丈夫基督会被冤屈，尽管这在他们之间是可见的。（雅歌 5 章）她把他关在门外，让他整夜住在雨中的田野里。

And then Fourthly, the Kirk is like a dove mourning without a marrow;‡ for that fowl cannot want a marrow. If ye be God's doves, woe will ye be when your marrow, Christ, flies away: she falls aswoon, and her heart flies out of her when Christ flies away.
然后，第四点，教堂就像一只没有骨髓的哀悼的鸽子；因为那只鸟不会缺少骨髓。如果你们是上帝的鸽子，当你们的骨髓基督飞走时，你们将会遭受悲哀：她昏倒，当基督飞走时，她的心也随之飞走。

Fifthly. The dove is an innocent, harmless bird; she cannot offend. So is the Kirk; the meek spouse of Christ will not marrow with a malicious house.
第五。鸽子是一种无辜、无害的鸟类；她不会冒犯。教堂也是如此；基督的温顺伴侣不会与恶意的家庭结合。

Sixthly. The dove is a silly, weak, tender fowl, and if they be compared to the rest of the birds, they are but counted the tenth of flying fowls. Surely God's Kirk in herself is but a weak bird and tender woman, compared in Rev. 12 to a woman with child lately delivered, and little betwixt her death and her life, if she be not carefully attended. A Christian is a tender thing; a jewel in the hand of Christ. If He let us fall we are soon broken in pieces. We should pray that Christ may handle us softly, and not let us be tempted above our strength. The Kirk is called (Micah 4:6) a cripple woman that goes only upon her one side. So surely we had need to come out of the wilderness leaning on our Beloved (Cant. 8:5).
第六点。鸽子是一种愚蠢、软弱、娇嫩的禽鸟，与其他鸟类相比，它们只被视为飞禽中的第十位。毫无疑问，上帝的教会本身就像一只软弱的鸟和娇嫩的女人，在启示录 12 章中被比作刚刚分娩的孕妇，她的生死之间只有一线之差，如果不受到细心照料的话。基督徒是一种娇嫩的存在，是基督手中的宝石。如果他让我们跌倒，我们很容易被打碎。我们应该祈求基督温柔地对待我们，不要让我们受到超过我们承受能力的诱惑。教会被称为（弥迦书 4:6）只能依靠一侧行走的跛脚女人。所以毫无疑问，我们需要依靠我们所爱的人（雅歌 8:5）走出荒野。

Seventhly. And for their number they are but an handful (Isaiah 6:13). The tithe or remnant, God's part, is but the tenth, and the devil has all the stock; often God has one, and the devil nine; great need have we to labour to be of God's tenth.
第七。至于他们的数量，他们只是一小撮（以赛亚书 6:13）。 十分之一或剩余部分，是上帝的一部分，只有十分之一，魔鬼占有所有存货； 上帝常有一份，魔鬼有九份；我们非常需要努力成为上帝的十分之一。

"My dove that dwells in the holes of the rock."—We need not to go far off to seek the exposition of these words, for Christ is the rock upon which the Kirk is builded. (Matt. 16:18), "Upon this rock I will build My Church," says Christ. And (Psalm 18:2), "The Lord is my rock, and My fortress." And God is also "the secret place of the stairs," where the Kirk hides her from the storm. So David calls God his Secret Place, his Hiding Place (Psalm 32:7). Thou art a Secret Place to me from distress; Thou wilt preserve me (Psalm 91.) And because in all this song we must ever hold up the line and string of the allegory of marriage, and consider the Kirk as the spouse of Christ, the Rock is Christ; in whom the Kirk dwells by faith, and Christ dwells in her heart (Eph. 3:17). "Abide in Me, and I in you" (John 15:4). Abide in Me, as branches imped* into the vine. Now the imp is ingrafted in a cutted stock; Christ was hagged,† hewed, and cut on the cross, the stock wherein we are ingrafted. So that the holes of the rock may well be exponed (as Bernard says) to be the wounds of Christ. So that the meaning is, O my dove, that by faith has thy abode in the wounds and the holes made in the hands and sides of crucified Jesus: or, O my dove, that believes, and that by faith has thy abode in the wounds, and abides in Christ as an imp ingrafted in a tree, in Christ, who died. And so, man, flee into Christ all wounded, and holed‡ for thy sin, flee into Christ, thy Rock; and so into God (Psalms 18:2). Hence we see what a Saviour the Kirk believes in; a Saviour that's God and man; as man to be a sufferer, and as God to be a supporter. There was great necessity of these two natures. God would not seek payment of our debt off His Son as God; for by the law He could not answer, for He was the creditor, and so could not be the debtor. And therefore, for the better understanding of this, I would have you with me to consider how our nature, and God's nature, work to other's hands in the work of our redemption. A sinner cannot dwell in Christ as God only. There is no hole nor chamber for a sinner to dwell in God; and therefore Christ behoved to be man, that we might find fair chambers in the wounds of Jesus, wherein the doves of Jesus might dwell. And if He had been only man, He could not have been an House upon a Rock, and so could not have borne the weight of all the doves. But there be some questions in the work of our redemption that only man can answer. Man has sinned, and man must die, says God's justice. Be it so, says Christ; Man sinned, and I, the Man, Christ, shall die. 2. Man took on the debt, therefore another cannot pay for him. Be it so, says Christ; I, the Man, shall pay the ransom. 3. Man behoved to make amends, because man did the fault. Let it be so, said Christ; I, the Man, Christ, shall make amends again.
我鸽子住在岩石的洞穴中。我们不需要远走他乡寻找这些话的解释，因为基督就是教会建立在其上的岩石。（马太福音 16:18）基督说：“我要建造我的教会在这石头上。”（诗篇 18:2）“耶和华是我的磐石，我的山寨。”上帝也是“楼梯的隐密处”，教会在那里躲避风暴。所以大卫称上帝为他的隐密处，他的藏身之所。（诗篇 32:7）你对我来说是一个隐密处，你必保护我。（诗篇 91）因为在这首诗中，我们必须始终保持婚姻寓言的线索和串联，将教会视为基督的配偶，岩石就是基督；教会凭着信心住在基督里，基督住在她的心里。（以弗所书 3:17）“你们要住在我里面，我也要住在你们里面。”（约翰福音 15:4）住在我里面，如同枝子长在葡萄树上。现在这枝子嫁接在被剪下的树干上；基督在十字架上被折断、砍伐和割裂，那是我们嫁接的树干。所以岩石的洞穴可以被解释为基督的伤口。（正如伯纳德所说） 所以，意思是，哦，我的鸽子，你的信仰在被钉在十字架上的耶稣的手和腰部的伤口和洞穴中安家：或者，哦，我的鸽子，你相信，并且通过信仰在伤口中安家，并在基督里作为一个嵌入树中的小鸟，基督已经死了。所以，人啊，逃入基督所有受伤和受洞穴折磨的地方，为了你的罪孽，逃入基督，你的磐石；所以逃入上帝（诗篇 18:2）。因此，我们看到教会所相信的救主是什么样的；一个既是上帝又是人的救主；作为人来受苦，作为上帝来支持。这两种本质是非常必要的。上帝不会以上帝的身份向他的儿子要求我们的债务偿还；因为按照法律，他无法回答，因为他是债权人，所以不能成为债务人。因此，为了更好地理解这一点，我希望你们能和我一起考虑我们的本性和上帝的本性在我们的救赎工作中是如何相互合作的。一个罪人不能仅仅以上帝的身份住在基督里。对于罪人来说，在上帝那里没有洞穴或房间可供居住；因此，基督必须成为人，以便我们可以在耶稣的伤口中找到美丽的房间，鸽子们可以在那里安居。 如果他只是一个人，他就不能成为坚固的房子，也不能承受所有罪恶的重量。但在我们的救赎工作中，有一些问题只有人类才能回答。上帝的公义说，人犯了罪，人必须死。基督说，是的，人犯了罪，而我，作为人，基督，将会死去。2. 人承担了债务，因此其他人不能替他偿还。基督说，是的，我，作为人，将会支付赎金。3. 人必须弥补，因为人犯了错误。基督说，让它如此，我，作为人，基督，将会再次弥补。

Secondly. If Christ had not been our Rock, there had been no dwelling in Him, He would not have keeped wind and weather off us. Therefore, the Divine nature was a pillar on which the human nature did hang, and this is the cause why Christ-man leans to the Divine nature, as His warrant in all that He does. For if ye will consider in this work, there are three bargains, or covenants, so to speak.
其次。如果基督不是我们的磐石，我们就无法在祂里面安居，祂也无法保护我们免受风雨侵袭。因此，神圣的本性是人性所依附的支柱，这就是基督人倚靠神圣本性作为祂所做之一切的依据的原因。因此，如果你在这个工作中考虑，可以说有三个交易或契约。

a. God and man bargained together; ye shall believe, that's your part. I shall give you live eternal, that's My part, says God. Now man dare not promise this of himself without Christ's bond to relieve him, that is to enable him through His grace to believe.
上帝和人进行了交易；你们应该相信，那是你们的责任。我将给你们永恒的生命，那是我的责任，上帝说。现在人不敢自己承诺这一点，除非有基督的担保来帮助他，也就是通过祂的恩典使他能够相信。

b. God bargains with His Son (Isaiah 53:10), Son, if Thou shall lay down Thy life, Thou shall see Thy seed, and prolong Thy days, and have many fair children. (Psalm 2), Ye shall have the heathen to serve you. (Heb. 1), I will be Your Father, and Ye shall be My Son. Christ is content, but He cannot do this alone; He must borrow flesh and blood from man, and in it suffer.
b. 上帝与祂的儿子交易（以赛亚书 53:10），儿子，如果你舍弃自己的生命，你将看到你的后代，延长你的日子，并拥有许多美丽的孩子。（诗篇 2），异教徒将为你服务。（希伯来书 1），我将成为你的父亲，你将成为我的儿子。基督满意，但他不能独自完成这一切；他必须从人那里借用血肉，并在其中受苦。

c. The Man, Christ, bargains with the Divine nature. The human nature says, I love man, and I will die for him: the Divine nature says, now I shall hold Thee up under Thy sufferings, and Thou shall overcome death. The Man, Christ, without the backbond* (to speak so) durst not for ten thousand worlds have ventured to yoke* in the fields with the justice of God, and death, and hell, and sin, and the devil—except He had the Divine nature in a personal union to bear Him up under His sufferings. Therefore Christ, when He looks upon His sufferings, looks also upon His warrant. (Isaiah 50:6), "I gave My back to the smiters, and My cheeks to them that plucked off the hair." These be the words of the Man, Christ.
c. 人，基督，与神性进行交易。人性说，我爱人类，我愿意为他而死：神性说，现在我将在你受苦时扶持你，你将战胜死亡。人，基督，如果没有神性的支持，就不敢与上帝的公正、死亡、地狱、罪恶和魔鬼在田野中结合（这样说）——除非他有神性的个人结合来承受他的苦难。因此，当基督看着他的苦难时，也看着他的授权。（以赛亚书 50:6）：“我将背交给打我的人，将脸交给拔我胡须的人。”这是人，基督的话。

Now, it might have been said, A man will suffer all that his alone;† but here He looks to His warrant (verse 7) and says, I have My warrant with Me, "the Lord God will help Me, I shall not be confounded." I have God's warrant, who is united to Me in a personal union to bear Me up. Even sick-like‡ Christ goes down to the grave. (Psalm 16:10), "Thou wilt not leave My soul in hell (or the grave), neither wilt Thou suffer Thy Holy One to see corruption." As if Christ would say; I am sure, O Lord, Thou will be as good as Thy word, and make good Thy bargain, and will warrant Me against death. See then how it goes; the Man, Christ, takes man by the hand to bring him out from under God's wrath. So, beloved, be glad in such a Saviour; come all into the Rock, for God, Christ, and man, all these three are linked together as in a chain, and Christ in the middle link of the chain. Now, let all the kings of the earth that boast of fair houses and stately palaces, come and see if they can compare with the dove that dwells in the holes of the Rock. Nebuchadnezzar said, Is not this great Babylon that I have built? Surely men are to be rebuked that are careful for houses and settling in the world, and has no assurance of this lodging. Worldlings are but ravens that big* in the wild mountains. The Kirk is only at home bigging in faith. These be indeed dear chambers, being built by Christ Himself. God has made holes and windows in Christ that His doves may flee into, and make their nest in His heart. O dear and precious dwelling! the lodging cost us nothing, yet we are desired to dwell in it.
现在，可能有人会说，一个人会承受他自己的一切；但在这里，他仰望他的保证（第 7 节）并说，我有我的保证，“主耶和华必帮助我，我必不蒙羞。”我有上帝的保证，他与我合而为一，支持我。即使像病人一样，基督也下到坟墓里（诗篇 16:10），“你必不将我的灵魂撇在阴间（或坟墓），也不让你的圣者见朽坏。”好像基督要说：主啊，我确信你会信守诺言，履行你的承诺，并保证我不受死亡的侵害。看看情况如何：基督作为人，拉着人的手，将他从上帝的愤怒下拯救出来。所以，亲爱的，为这样的救主而欢喜；都来进入这块磐石，因为上帝、基督和人，这三者都像链条一样紧密相连，而基督是链条的中间环节。现在，让地上所有自夸拥有漂亮房屋和豪华宫殿的君王们来看看，他们是否能与栖息在磐石洞穴中的鸽子相比。尼布甲尼撒说：“这不是我建造的伟大巴比伦吗？” 肯定要责备那些关心房屋和安定在世界上的人，却没有对这个住所的保证。凡属世俗的人只是在荒山中筑巢的乌鸦。教堂只有在信仰中才能找到家的感觉。这些确实是昂贵的房间，是基督亲自建造的。上帝在基督身上开了洞和窗户，让他的鸽子们可以飞进去，在他的心中筑巢。哦，亲爱而宝贵的住所！我们不需要为住宿付出代价，却被邀请在其中居住。

Now what is Christ's petition? "Cause Me to hear thy voice." Its ordinary for man to beg from God, for we be but His beggars; but it is a miracle to see God beg at man. Yet here is the Potter begging from the clay; the Saviour seeking from sinners! What is His suit? It must be some great thing; it is even a sight of His bride. He is even saying to her, My dear spouse, be kind to Me, let Me see thy face, be not blaite† and wavering; be plain with Me, your Husband, tell Me all your mind in prayer. I delight to hear your lisping and hisping, and speaking to Me in prayer. Ye may see all the wooing comes on Christ's side of it; she cannot hold up her face, or let one love-blink on Christ, but as He commands her, and wakens her up. She is a sour bride of herself: if she laugh, it is He that makes her rejoice by the Holy Spirit that is given to her (Romans 5:5). She keeps her chamber and is ashamed to go forth; He bids her be kind and shew her face. We cannot love Him till He first love us (1 John 4:19). We run because He draws us (Cant. 1:4). (John 6:44), We apprehend Christ, but we are first gripped of Him (Phil. 3:12). Beloved, there is great skill in wooing Christ, every bride has not the gate‡ of it, but He must teach us.
现在基督的请求是什么？“让我听到你的声音。”人向上帝乞求是很平常的，因为我们只是他的乞丐；但看到上帝向人乞求却是个奇迹。然而，这里是陶工向泥土乞求；救主向罪人寻求！他的请求是什么？肯定是一件伟大的事情；就是看到他的新娘。他甚至对她说，亲爱的配偶，对我好一点，让我看到你的脸，不要犹豫不决；对我，你的丈夫，坦诚相待，在祷告中告诉我你的心意。我喜欢听到你的口吃和咝咝声，听到你在祷告中与我交谈。你可以看到，所有的追求都来自基督这一方；她不能抬起脸，或者让一丝爱的眼神投向基督，除非他命令她，并唤醒她。她本身是个酸溜溜的新娘：如果她笑了，那是因为他赐给她的圣灵使她欢喜（罗马书 5:5）。她躲在房间里，羞于出门；他命令她友善并露出脸。我们在他先爱我们之前不能爱他（约翰一书 4:19）。我们奔跑是因为他吸引我们（雅歌 1:4）。（约翰福音 6:44）我们领会基督，但我们首先被他抓住（腓立比书 3:12）。 亲爱的，追求基督需要很大的技巧，不是每个新娘都能掌握门径，但是祂必须教导我们。

In all other matches ye will find two things that are not here. a. In other matches the bride makes some wooing of her own sort; but here men cannot move but as Christ's Spirit woos in us, and teaches us. b. In other contracts the bride and her friends are bound for their part, the bride has some tocher* of her own, or she may be an heretrix,† she may have all and he nothing. But here the bridegroom in this contract is obliged for all, He gives His name for Himself and His wife. (Ezek. 36:27), "I will put My Spirit in you, and cause you to walk in My judgments." Here the Kirk has no tocher of her own, and yet she has not the good manners to look up to her Lord, but as He commands and holds up her head: all the tocher is Christ's, and the inheritance is Christ's; the Kirk has nothing. He has the houses (John 14:2). He has the land (Rom. 8:17). He has the fine gold (Rev. 3:18), and buys the spouse the clothes of the religion that came in with her Saviour, Christ, and that is the best religion in the world; for it gives most to God and least to man. I will tell you who are meet for Christ, even those that are out of themselves, and lays all upon Christ. The best scholars that Christ gets are publicans and sinners, harlots, blind, lame, cripples, and such like, and such as feel themselves sinners. Look, how much you trust in yourselves, and rest upon the world, and love your lusts, as far ye are from Christ. And when ye are all out of yourselves and changed into God's image from glory to glory, as by the Spirit of the Lord (2 Cor. 3:18), then ye are meet for Christ, begging poor sinners are our Lord's scholars. The lintel-stone of our Lord's school-door is a low stone, ye must stoop low and lout.‡ Ye will be on your knees with it or ye§ can win in; ye must be very humble, else that stone will take your head and ding you back, and ye will not win in. Then be fools that Christ may be your wisdom (1 Cor. 1:30). There is as much merit in Christ as will buy a thousand heavens. Now if our wooer; Christ, were not kind, and sought our kindness (even words of us), and brought love-tokens, the friendship betwixt Christ and us would soon wear out of date, and grow cold. Christ aye blows at the coal ere it wear out: Christ would win a friend, yea a foe, to be kind to Him. He is aye threaping* and claiming kindness of us, as if He were the beggar and the poor man, and we the king. O, He claims kindness to us: then surely we need not think shame of our Friend. Would ye ken for whom Christ died, and prayed? even for dyvours, such as swore themselves bare,† and came out of prison upon caution, or a cessio bonorum.‡ Poor men that have been upon the dyvours-stone, and are far from payment by the dyvour bill, when there is not a finger in all your hand fastened upon yourself, then ye are meet for Christ. For who are better met and yoked than a poor, sick, dying man and a skilful physician; who is better yoked than a crying, begging sinner, and a rich Christ? But oh it is oftimes not so! for Christ would give us more nor§ we will receive. He scatters His gold; we proud beggars will not bow our back, and lout down and gather. He would fain sell, we will not buy; so there will be no blocking.
在其他的婚姻中，你会发现这里没有的两件事。a. 在其他的婚姻中，新娘会有自己的一些追求；但在这里，人们只能随着基督的圣灵在我们内心追求，并教导我们。b. 在其他的婚姻中，新郎和她的朋友们会为他们的一部分负责，新娘有自己的一些嫁妆，或者她可能是一个继承人，她可以拥有一切，而他可能一无所有。但在这里，新郎在这个契约中为一切负责，他为自己和他的妻子付出了自己的名字。（以西结书 36:27）：“我要将我的灵放在你们里面，使你们遵行我的律例。”在这里，教会没有自己的嫁妆，然而她没有礼貌地仰望她的主，只是按照他的命令和支撑她的头：所有的嫁妆都是基督的，所有的产业都是基督的；教会一无所有。他有房屋（约翰福音 14:2）。他有土地（罗马书 8:17）。他有精金（启示录 3:18），并为配偶购买了与她的救主基督一起来的宗教的衣服，这是世界上最好的宗教；因为它给了上帝最多，给了人最少。我告诉你们谁适合基督，即那些超越自己，把一切都寄托在基督身上的人。 基督所得到的最好的学者是税吏和罪人、妓女、瞎子、跛子、残疾人等等，以及那些感到自己是罪人的人。看看你们有多么信任自己，依赖世界，爱恋你们的欲望，你们离基督就有多远。当你们完全离开自己，从荣耀到荣耀地变成神的形象，就像主的灵所作的（哥林多后书 3:18），那时你们才适合基督，乞求的贫穷罪人是我们主的学者。我们主的学校门楣是一块低矮的石头，你们必须低头弯腰。你们必须跪在门前才能进去；你们必须非常谦卑，否则那块石头会撞到你的头上，把你撞回去，你就无法进去。所以要愚昧，这样基督才能成为你们的智慧（哥林多前书 1:30）。基督的价值足以买下一千个天堂。现在，如果我们的求婚者基督不友善，不寻求我们的友善（甚至是我们的言辞），不带来爱的象征，基督与我们之间的友谊很快就会过时，变得冷淡。基督总是在煤炭熄灭之前吹气，基督想要一个朋友，甚至是一个敌人，对他友善。 他总是坚持要求我们的善意，仿佛他是乞丐和穷人，而我们是国王。哦，他要求我们的善意：那么我们肯定不需要对我们的朋友感到羞耻。你们想知道基督为谁而死，为谁祈祷吗？就是为那些发誓自己一贫如洗的人，为那些在保释或破产清算后出狱的人。那些曾经在贫困之石上受过苦的穷人，当你们的手上没有一根手指能够抓住自己时，你们就适合基督。有谁比一个贫穷、生病、垂死的人和一个有技能的医生更适合结合呢？有谁比一个哭泣、乞求的罪人和一个富有的基督更适合结合呢？但是哦，事实往往并非如此！因为基督愿意给我们更多，而我们骄傲的乞丐却不愿意低下身子，弯下腰来捡拾。他愿意出售，我们却不愿意购买；所以就没有交易。

Let Me see thy countenance.—An allusion to Israel, that was to present themselves before the Lord thrice a year in the tabernacle; the meaning is, Walk before Me. It is not enough that thou believe, and so dwell by faith in the holes of the Rock; but thou must also shew thy faith by good works and prayers, and worshipping of God. Christ loves not professors that never wan* to love to pray, and such as hate not the world. But you will see they are believers by their holy living (Matt. 13:23). The word of God is seed sown that brings forth thirty, sixty, and an hundred fold. Ilk† boll brings out thirty; ilk sermon, ilk Communion should bring out an hundred good works. Beloved, God's land is set at an high price; He is a Master that will have all His own from His tenants; and as the Song says (chap. 4:2), Every one of God's sheep brings out twins. There is a ground that drinks in rain from heaven, and yet brings forth briers and thorns, it is near a curse. Bring forth fruit, or else ye will make God say, My curse and God's malison be upon thy heart, thou hearest much, and bringest forth no fruit. Therefore beware; a tree that once gets a dadd‡ with God's axe, it will never do well again. Ye shall become like the girdle (Jer. 13:17) which the prophet did hide at the river Euphrates; it was profitable for nothing, it was marred, it shall never go about God's waste again. Beware, then, that ye be not blasted professors and fruitless Christians; but be ye always in His sight. For there be some that come never in God's sight, they are God's dyvours: they are aughting§ so much that they dare not come to God, and compt|| and pay—outlaws and borderers that come not, or keep not Christ's kingdom, but run like wild asses and dromedaries up and down the mountains, and snuff up the wind at their pleasure. I compare their life to those that ride post. Many a horse has Satan in his stable; and when these outlaws have wearied in their greediness after sin, and have gotten they know not what, they mount upon a fresh horse, some upon pride! and if they ride once out of God's sight, they run till they be in hell in the end: for the devil is upon the horse and the rider. God seeks dear, and for His money ye must give Him more than ten in the hundred: for five talents, He must have ten again; He must have double stock. Look what grace ye receive by weight; render to Him His own in weight and more: if His gold want an ounce, He will cast it to you again: for one boll's sowing ye must give Him thirty again. God would have His servants aye keeping His chamber; if they go their own length from Him, He misses them. Ye must not be God's chamber pages, and steal out of His presence, and give the devil a baggage-yoking.* Nay, He must aye see your face, and hear your voice. There be many that would serve God, and be in Christ's school; but they are like souls that take the play, and run to play, sometimes with the world, and the devil, and love to sport themselves with the world and the devil. But God's scholars may not take the play.
让我看看你的容颜。这是对以色列的暗示，他们每年要在会幕前向主呈现自己；意思是，要在我面前行走。仅仅相信并以信仰住在磐石的洞穴中是不够的；你还必须通过善行、祈祷和敬拜上帝来展示你的信仰。基督不喜欢那些从不愿意祷告的教授，也不喜欢那些不憎恶世界的人。但你会看到，他们通过圣洁的生活来表明他们是信徒（马太福音 13:23）。上帝的话是撒下的种子，结出三十倍、六十倍和百倍的果实。每一颗谷粒结出三十倍；每一次讲道、每一次圣餐都应该结出百倍的善行。亲爱的，上帝的土地价值很高；他是一个要从他的租户那里得到全部的主人；正如《雅歌》所说（4:2），上帝的每一只羊都会生下双胞胎。有一块土地从天上接受雨水，却结出荆棘和蒺藜，这是接近诅咒的。结出果实，否则你会让上帝说，我的咒诅和上帝的诅咒降在你的心上，你听了很多，却没有结出果实。 所以要小心；一棵被上帝的斧头砍过的树，再也不会好起来。你们将变得像先知在幼发拉底河隐藏的腰带（耶利米书 13:17）；它毫无益处，被破坏了，再也不会环绕上帝的荒地。所以要小心，不要成为虚伪的信徒和无果的基督徒；而要时刻在他的眼前。因为有些人从不出现在上帝的眼前，他们是上帝的欺诈者：他们欠了那么多，以至于不敢来到上帝面前，计算和偿还——他们是逃亡者和边境人，不来或不保持基督的国度，而是像野驴和骆驼一样在山上四处奔跑，任意嗅风。我将他们的生活比作骑马传递信件的人。撒旦的马厩里有许多马；当这些逃亡者在对罪欲的贪婪中感到疲惫，并得到了他们不知道的东西时，他们就骑上一匹新马，有些骑在骄傲上！如果他们一旦离开上帝的视线，他们就会一直跑到地狱的尽头：因为魔鬼在马上，骑手也在马上。 上帝寻求亲近，为了得到他的金钱，你必须给他百分之十以上：对于五个才能，他必须再得到十个；他必须有双倍的存货。看看你按重量得到的恩典；按重量还给他他自己的，而且更多：如果他的金子少一盎司，他会再给你；为了一个石脑壳的播种，你必须再给他三十个。上帝希望他的仆人一直保持在他的房间里；如果他们离开他自己的距离，他会想念他们。你们不能成为上帝的房间侍从，偷偷离开他的面前，给魔鬼一个机会。不，他必须一直看到你的脸，听到你的声音。有很多人想事奉上帝，进入基督的学校；但他们就像那些参加游戏的灵魂，有时与世界和魔鬼一起玩耍，喜欢与世界和魔鬼嬉戏。但上帝的学生不能玩耍。

"Let Me see thy face."—The Kirk might have said, Dear Lord, my face! Oh dost Thou desire to see my face, it is very black, I am sun-burnt, sin hath made me deformed; and for my voice it is both harsh and mistuned. What then says Christ? I think not so, My dear spouse; I think it is a fair face. I think ye have a sweet voice. It is great comfort for God's children when they rise many times off their knees from prayer with a woe heart,† thinking, because they have no heart, nor feeling, nor sense, that God is offended with their prayers, and thinks little of their works; when as their prayers, and tears, and works are accepted before God. Ye think nothing of one tear, yet God puts it in His bottle; and nothing of one sigh, but God gathers it in His treasure. If God thought of us as the world does, and as we think of ourselves, oftentimes woeful would our case be; but God has not a pleasanter sight in the world than the face of a child of God. No music delights Him more nor the sighs and tears, complaints and prayers of His children. See ye not the Spirit of God bringing in Christ, longing for a sight of His wife, longing for a word of her (Prov. 8:31). Christ rejoiceth, and sports, and plays in the habitable parts of the earth, and His delight is with the sons of men. Ye will see more of this upon the last words of this Song.
让我看看你的脸。—教会可能会说，亲爱的主啊，我的脸！啊，你是愿意看到我的脸吗？它很黑，我被晒黑了，罪使我变得丑陋；至于我的声音，又刺耳又走调。那么基督会说什么呢？我不这样认为，亲爱的配偶；我认为你的脸很美丽。我认为你有甜美的声音。对于神的儿女们而言，这是极大的安慰，因为他们在祷告时经常带着忧伤的心站起，认为因为他们没有心，感觉和意识，神对他们的祈祷感到不悦，对他们的工作毫不在意；而他们的祈祷、眼泪和工作实际上已被神所悦纳。你可能不在意一滴眼泪，但神把它放进他的瓶子里；也不在意一声叹息，但神把它收进他的宝库。如果神像世人一样看待我们，以及我们对自己的看法，我们的情况经常会很可怜；但是神对世上没有比他的儿女更悦人的事。没有什么音乐使他更为快乐，也没有什么比他的儿女的叹息和眼泪、抱怨和祈祷更为悦纳的。难道你看不到圣灵引进基督，渴望看到他的妻子、渴望听她的话吗（箴言书 8:31）？ 基督高兴，嬉戏，在地球的居民部分，并且他喜悦与人类之子同在。你们将在这首歌的最后部分看到更多关于这一点。

"Take us the foxes."—Its a speech of Christ to the Kirk, to take, convince, censure, rebuke, cut off, and excommunicate all inordinate livers and offenders in the Lord's vineyard (Ezek. 13:4). O Israel, thy prophets are like foxes in the deserts (Jer. 12:10). Many pastors have corrupted My vineyard. O what can there be upon the earth to make a Kirk happy, but it is here. To hear a Kirk sick of love for Christ, and hear Christ sick of love for His Kirk: Christ's left hand is under her head, and His right hand doth embrace her: she is His fair one, His love, His dove, His undefiled. She dwells in the wounds of her Lord by faith. Yet for all this, His Kirk is a vineyard that has many foxes in it to destroy the vines; so that we see, so long as God hath a vineyard there will be foxes in it to destroy the vines; that is, crafty men, false teachers, deceitful workers, transforming themselves into the apostles of Christ (2 Cor. 1:13). Paul planted a Church in Ephesus (Acts 20:28), yet after his departure, grievous wolves entered in, not sparing the flock. Surely in this life marches are not redd betwixt God and the devil; the devil files the score* and comes over the march upon God's bounds (Matt. 13) God sows His wheat, and the devil steals up the rigg, and with hot fur† he sows his tares (1 Kings 22) In Achab's court there is never an honest man. Till he be tried, the false knave and truth are door neighbours. (1 Kings 22), In Achab's court there is an honest man that tells the king the truth; but there are four hundred false knaves that say against him, and, poor man, he must to prison, and they get leave to keep the court. For the thief is ever the honest man till he be tried; the false knave and the truth are door neighbours, and almost twins born at one time; howbeit truth be eldest and first-born. Isaiah complains (chapter 56:2) of dumb dogs that could never have enough. In Jeremiah 10, He complains of many pastors that corrupted the vineyard. Ezekiel complains of foxes. Zachariah (11) of idol shepherds. Hymenœus and Philetus spoke against Paul. The Sadducees in Christ's days denied the resurrection. And not only are there false teachers in our days, but in the best kirks were, and are many foxes; for all is not fish that comes in the net. And if ye be God's sheep, ye must not think to want foxes to nibble, and to work under the earth to destroy you. Ye may not look‡ that Christ is Master of the fields without blood. Ye will not be long in prosperity in the world. There be a number of foolish people wonders that God brings such a good Husband that should not hold out the foxes from His own vineyard. They would have a Christ of gold, and a Kirk of velvet, or of fair white paper. They think Christ's bride should be clad in purple and scarlet, as the whore of Rome is, or does wear.
"带走那些狐狸。"——这是基督对教会的讲话，要求教会接纳、说服、指责、斥责、割除和逐出主的葡萄园中的一切放纵生活和犯罪的人（以西结书 13:4）。哦以色列，你的先知像沙漠中的狐狸（耶利米书 12:10）。许多牧师败坏了我的葡萄园。哦，地球上还有什么能让教会快乐的呢，除了这里。听到一个因基督而病倒的教会，听到基督因他的教会而病倒：基督的左手在她的头下，他的右手拥抱着她：她是他的美丽之一，他的爱，他的鸽子，他的无瑕之一。她凭信心住在她主的伤口中。然而，尽管如此，他的教会是一个有许多狐狸的葡萄园，它们破坏葡萄树；所以我们看到，只要上帝有一个葡萄园，就会有狐狸在其中破坏葡萄树；也就是说，狡猾的人，假教师，把自己变成基督的使徒（哥林多后书 1:13）。保罗在以弗所建立了一个教会（使徒行传 20:28），然而在他离开后，凶猛的狼进来，不顾惜羊群。 在这个世界上，上帝和魔鬼之间并没有红线；魔鬼越过界限来到上帝的领地（马太福音 13 章）。上帝撒下祂的麦子，魔鬼偷偷地撒下他的稗子（列王纪上 22 章）。在亚哈的宫廷里，从未有一个诚实的人。在他经受考验之前，虚伪的恶棍和真理是邻居（列王纪上 22 章）。在亚哈的宫廷里，有一个诚实的人告诉国王真相；但有四百个虚伪的恶棍反对他，可怜的他必须入狱，而他们却获得了留在宫廷的许可。因为小偷在经受考验之前总是诚实的人；虚伪的恶棍和真理是邻居，几乎是同时出生的孪生兄弟；尽管如此，真理是最年长和最先出生的。以赛亚抱怨（第 56 章：2 节）那些永远不满足的哑狗。耶利米在第 10 章抱怨许多牧者败坏了葡萄园。以西结抱怨狐狸。撒迦利亚（11 章）抱怨偶像牧人。希门尼和腓理徒反对保罗。撒都该人在基督时代否认复活。 不仅在我们的时代有假教师，而且在最好的教堂中也有许多狐狸；因为并非所有进入网中的东西都是鱼。如果你是上帝的羊，你不能指望没有狐狸来咬你，来在地下工作，来摧毁你。你不能指望基督是田地的主人而没有流血。你在世界上不会长久地享受繁荣。有许多愚蠢的人惊讶于上帝为什么带来了这样一个好丈夫，却不能抵挡住自己葡萄园中的狐狸。他们想要一个金子般的基督，一个天鹅绒或纯白纸的教堂。他们认为基督的新娘应该穿着紫色和朱红色，就像罗马的妓女一样，或者说她们穿着这样的衣服。

I will show you how Christ and His Kirk meet. When the bridegroom wooed His Kirk, many a black stroke got He both of God and man. He was the Vine, God and man strake at Him with axes! He bought her dear; it cost Him blood ere He got her. And think ye she has fair weather when she woos Him? Nay, many a cuff* gets she from the world; this fox and that fox pulls the skin off her. She is hardly handled in this wooing, there be strokes on both sides: for fain would the devil have the contract cancelled, and the marriage going back. And let me speak to you that are God's young vine; make you for it,† the foxes of the world will peel the bark off you. If there be grace in you, they will do what they can to eat it up in the bud. Hold your hands about the grace of God, be not robbed; if ye give them their will, they would pull the skin off your face.
我将向你展示基督和他的教会是如何相遇的。当新郎追求他的教会时，他遭受了上帝和人类的许多打击。他是葡萄树，上帝和人类用斧头砍他！他为她付出了昂贵的代价；在得到她之前，他流了血。你认为她在追求他时会有好天气吗？不，她从世界上遭受了许多打击；这只狐狸和那只狐狸剥去了她的皮。在这场追求中，她受到了严厉的对待，双方都受到了打击：因为魔鬼很想取消这份合同，让婚姻倒退。让我对你们这些属于上帝的幼小葡萄树说一句话；为此做好准备，世界上的狐狸们会剥去你的树皮。如果你们里面有恩典，他们会尽力将其吞噬在花蕾中。保护上帝的恩典，不要被抢劫；如果你们听任他们的意愿，他们会剥去你的脸皮。

Ye see Christ hath gotten out letters of caption,‡ against all His foxes. Here is a commission obtained in Christ's court, that all that hurts Christ's vineyard should be apprehended and laid fast! but alas! the commissioners, the pastors, the judges, over-see§ them. But here a comfort for you, who are the Lord's vines, that are troubled with foxes. I assure you, that the Kirk has law against all her enemies. Be not casten down, because the world hates you; twenty-six hundred years syne, Christ hath given out a decreet against all His enemies, and yours, to take them. Here ye have assurance; your enemies are rebels, and all of them under caption. (Psalms 110:6), "He shall fill the places with dead bodies. He shall wound the head over them, even in many countries." Ye that complain of your predominant sins, and think ye are hardened with them (for these also be foxes that do harm the Lord's vineyard), fight against them, for Christ has given out a decreet against those that they shall be taken.
你看，基督已经获得了逮捕令，针对他所有的狐狸。这是在基督的法庭中获得的一项委托，要逮捕并拘留所有伤害基督葡萄园的人！但唉！委员们，牧师们，法官们，却监视着他们。但对于你们这些为主的葡萄树而烦恼的人来说，这里有一个安慰。我向你们保证，教会对付所有敌人都有法律依据。不要因为世界憎恨你们而沮丧；在 2600 年前，基督已经对他和你们的所有敌人下了一道法令，要抓住他们。在这里，你们有保证；你们的敌人是叛逆者，他们都被逮捕了。（诗篇 110:6），“他要使地上的人多死。他要打破许多国家的头。”你们抱怨自己主导的罪恶，并认为自己被它们硬化了（因为这些也是伤害主葡萄园的狐狸），与它们战斗，因为基督已经下了一道法令，要抓住那些罪恶。

"My beloved is mine."—These be the words of the contract of marriage; for there is a covenant betwixt Christ and His Kirk (Ezekiel 36:26), "I will be their God, and they shall be My people." But here there is a doubt to be answered by these words: it would seem Christ and His Kirk are two different parties in the contract, Christ upon the one side, and the Kirk upon the other. Is not Christ upon the Kirk's side, and obliges for His wife? I answer; Christ, having two natures, has two contrary considerations. He is one party, and we another; and so He promises to us life eternal, and we promise by His grace to believe.
我所爱的是我的。这是婚姻契约的话语；因为基督与他的教会之间有一个约定（以西结书 36:26）：“我要作他们的神，他们要作我的子民。”但是这里有一个疑问需要通过这些话来回答：基督和他的教会似乎是契约中的两个不同方。基督不是站在教会一方，并为他的妻子负责吗？我回答说；基督有两个不同的本质，有两种相反的考虑。他是一方，我们是另一方；所以他向我们承诺永生，而我们则凭他的恩典承诺相信。

Christ is considered as Mediator, God and man, and so He is upon our side; for the promise is made to Him and His; and He, as principal contractor, binds for us, and we are His assignees. So Jesus skips betwixt both the sides, because He is a friend to both. But it is certain these very words proves Him to be on our side of the covenant, because our Beloved is ours, and we are His; He is our Mediator, and Cautioner bound for us. The very words of the covenant are spoken to Christ (Psalm 89:27), "I will make Him My first-born, higher than the kings of the earth:" and He said (verse 26), "He shall cry to Me, Thou art My Father, My God, and the Rock of My salvation; My mercy will I keep for Him for evermore, and My covenant shall stand fast with Him." The enemies of grace would have Christ a God folding His fingers, and a looker-on, and beholding fair play. Liars! He is more than half play-Master! The devil will not get His name out of the contract; and, beloved, see ye not but it is a sweet thing to have anything to do with Christ. His chaff is better than other men's corn; if ye have any fastening* with Christ, the cause is won. Now hold you by Christ. It is a shame for Him that ye fall out of the covenant, because He is a Cautioner. As ye know, it is a shame for a nobleman that his poor friend be cast in prison for the debt that he is obliged to pay. Christ is now obliged that He fulfil the covenant, and make good both your part, and his part. Boast not of yourselves, or of your own strength; be not proud of yourselves, but ye shall have full liberty to boast yourself of Christ. Crack† enough of Christ; be proud of Christ's merits, ye cannot err there. The debt of faith and obedience that we are aughting‡ to God now (to speak so), is not our debt but Christ's, and He is Cautioner for us. It were a shame that a poor friend should be imprisoned for his chief's debt, especially since He is a rich man and able to pay.
基督被视为中保，既是上帝又是人，因此祂站在我们这一边；因为应许是给了祂和祂的人的，祂作为主要的承包人为我们担保，而我们是祂的受让人。所以耶稣在两边来回，因为祂是两方的朋友。但肯定的是这些话证明了祂站在盟约的我们这一边，因为我们的爱人是我们的，我们是祂的；祂是我们的中保，为我们担保。盟约的话是对着基督说的（诗篇 89:27），“我要立他为长子，为地上至高的君王。” 祂也说（第 26 节），“他要求我说：你是我的父，我的上帝，也是我的拯救者；我也要立他为长子，为地上尽高的君王。” 恩典的敌人希望基督是一位无所作为的上帝，只会旁观公平竞技的。这是谎言！祂可不只是一个公平的裁判！魔鬼无法从契约中抹去祂的名字；所以，亲爱的，你难道没有发现与基督有关是多么甜美的事吗？祂的剩余比别人的谷粒还好；如果你与基督有任何联系，那么胜利就已经到手。现在就紧紧依靠基督吧。 对于他来说，你们背弃盟约是可耻的，因为他是担保人。正如你们所知，对于一个贵族来说，他的穷朋友因为他应该偿还的债务而被投入监狱是可耻的。基督现在有义务履行盟约，履行你们的部分和他的部分。不要自夸自己或自夸自己的力量；不要为自己感到骄傲，但你们完全可以为基督自夸。足够夸耀基督；为基督的功绩感到骄傲，你们不会犯错。我们现在欠上帝的信仰和顺从之债（这样说），不是我们的债务，而是基督的债务，他为我们担保。一个穷朋友因为他的主人的债务而被监禁是可耻的，尤其是因为他是一个富人，有能力偿还。

Now let us consider the mutual interest Christ and the Kirk has every one of another; "He is mine, and I am His;" He is my Husband, and I am His wife; He is my head, and I am His body: He is my King, and I am His people; He is my rich Cautioner, and I am His dyvour. Let us see what claim Christ has in the Kirk, and what claim the Kirk has in Christ. Now, to hold§ upon the comparison of this song betwixt a husband and a wife. The husband and the wife have no sundry* goods; if he be a king, she is a queen; if he have a fair inheritance, it is hers also, as long as she lives; if they live ever together, it is ever hers. Then when she says, He is mine, I am His, Christ is mine, and I am His, and all His, His flesh and His blood; His death and merits; His glory; His kingdom; His court and credit, and all is mine; and all mine is His, my soul and body, my sins, my trouble, my cross, they are all His. Christ and she are (to speak so) carded through other. (John 15), "Abide in Me, and I in you." Cursed be he that says not amen to that. (John 17:21), "That they also may be one, as Thou, Father, are in Me, and I in Thee, that they also may be one in us; I in them, and they in Me." But we will labour to reduce them, the particulars to a certain number. There be these things common to us betwixt Christ and us.
现在让我们考虑基督和教会之间的相互利益；"他是我的，我是他的；"他是我的丈夫，我是他的妻子；他是我的头，我是他的身体；他是我的国王，我是他的子民；他是我的丰富保证人，我是他的债务人。让我们看看基督在教会中有什么要求，教会在基督中有什么要求。现在，来比较一下丈夫和妻子之间的这首歌。丈夫和妻子没有不同的财产；如果他是国王，她就是皇后；如果他有一份美丽的遗产，只要她活着，那也是她的；如果他们永远在一起，那就永远是她的。所以当她说，他是我的，我是他的，基督是我的，我是他的，以及他的一切，他的肉体和血液；他的死亡和功德；他的荣耀；他的国度；他的法庭和信用，一切都是我的；而我的一切都是他的，我的灵魂和身体，我的罪恶，我的痛苦，我的十字架，都是他的。基督和她（这样说）是互相依存的。（约翰福音 15 章）"你们要常在我里面，我也常在你们里面。"不说阿门的，愿他受咒诅。（约翰福音 17:21）"使他们也在我们里面成为一体，正如你在我里面，我在你里面，使他们也在我们里面成为一体，叫世人可以信你差了我来。"但我们将努力将它们归纳为一定数量的细节。基督与我们之间有以下共同之处。

1. There is a sibness† of nature betwixt Christ and us. There be pawns given and received betwixt both sides. He has a pawn of ours, our flesh, and He took that pawn with Him to heaven, and He is never minded to give it again. But we have as good a pawn of Him, His Spirit. We were of that flesh and blood (Heb. 2:14). Let us keep Christ's pawn, as long as He keeps ours; let Him not be to the fore‡ with us. Now He keeps our pawn for ever; He will never lay down our flesh; we are never minded to lose the pawn, let Him keep it for ever; long may He keep it. Let us keep His Spirit; for it is not His will to loose that pawn; let Him keep it for ever (Heb. 4:2). Christ would also be a bairn and partaker of flesh and blood. Would to God ye would all strive to get His pawn, and to keep it well; seek His Spirit, and keep it well. Worldly men, ye have little claim to Jesus; God help you, there is no borrowing nor lending betwixt you and Christ.
基督与我们之间存在着一种亲近的关系。双方之间有着交换的抵押品。他拥有我们的抵押品，我们的肉体，并将其带到天堂，他永远不打算归还。但我们也有他的一样好的抵押品，他的圣灵。我们曾经是那肉体和血肉（希伯来书 2:14）。让我们保留基督的抵押品，只要他保留我们的；让他不要对我们有所期待。现在他永远保留我们的抵押品；他永远不会放下我们的肉体；我们永远不会打算失去这个抵押品，让他永远保留它；愿他永远保留它。让我们保留他的圣灵；因为他不愿意放弃这个抵押品；让他永远保留它（希伯来书 4:2）。基督也愿意成为一个婴孩，与肉体和血肉共享。但愿上帝帮助你们，你们都努力去得到他的抵押品，并好好保留它；寻求他的圣灵，并好好保留它。凡是属世的人，你们对耶稣几乎没有任何权利；愿上帝帮助你们，你们与基督之间没有借贷。

2. There is community. We got all His good, and He gets all our ill, that's a good coss* for us. He took our curses, we took His blessings; He our shame, we His glory; He our sins, we His righteousness: He is the Kirk's, and the Kirk is Christ's. That day God laid upon Christ, we were shifted out from under God's wrath; and God struck the Kirk's Head, to let the members go free. When Christ was in blocking† to buy His Kirk, He knew the faults in the wares; He kend well enough that curse of God, and wrath of God, and hell, and sin, and many ills followed the Kirk. Yet Christ would not rue in time; He said freely, I will take her, and all the ills that follow her, howbeit she be blind, lame, yea, a cursed bride; yet I will make her My wife. Would to God we could take Christ and all the faults that follow Him. There be men that will not coss with Christ; but will keep their will, their lust. God was about to strike us, and had lifted (to speak so) His wand to bring a stroke of His wrath upon us; and Christ came in, and held His hand, and laid down Himself, and bade His Father lay upon Him. Ye never saw such a suiter as Christ; He prays us to coss for the better. He cries to you for God's sake give Me your dross, and ye shall get My gold; give Me your sins, and I give you My righteousness. Is it not an hard matter? Men will not give their ill to Christ, and transfer and give over their sins to Christ. He says to you, Give Me your lust that I may crucify it, and I will give you love for it: give Me your anger, and I will give you My zeal for it. Then make a coss and take Him at His word, ilk day be making new blocks* with Christ. Deny your folly, and give it to Him to crucify; and seek ye His wisdom, you must do this ever, till all nature be away and done, and nothing in you but grace.
有一个团体。我们得到了他所有的好处，他得到了我们所有的不幸，这对我们来说是一个好的交换。他承担了我们的诅咒，我们得到了他的祝福；他承担了我们的羞耻，我们得到了他的荣耀；他承担了我们的罪恶，我们得到了他的公义：他是教会的，教会是基督的。那一天，上帝将基督压在身上，我们从上帝的愤怒下解脱出来；上帝打击了教会的头，让会员们自由。当基督在为他的教会买单时，他知道商品的缺陷；他非常清楚上帝的诅咒、上帝的愤怒、地狱、罪恶和许多不幸都会随之而来。然而，基督不会在时候后悔；他自由地说，我愿意接受她，以及随之而来的所有不幸，即使她是盲目的、跛脚的、甚至是被诅咒的新娘；我仍然会让她成为我的妻子。但愿我们能接受基督和随之而来的所有缺陷。有些人不愿与基督交换；他们保留自己的意愿、自己的欲望。上帝正要惩罚我们，他已经举起（这样说）他的权杖来对我们施以愤怒的一击；而基督进来，阻止了他的手，放下了自己，并命令他的父亲对他施以惩罚。你从未见过像基督这样的乞求者；他请求我们为了更好的交换。 他求你们，求你们给我你们的渣滓，我就给你们我的黄金；给我你们的罪，我就给你们我的公义。这不是难事吗？人们不肯把他们的恶交给基督，把他们的罪交给基督。他对你们说，把你们的欲望交给我，我就把它钉在十字架上，并给你们爱；把你们的怒气交给我，我就给你们我的热心。所以，要把他的话留在心中，每一天都要用基督创造新生活。拒绝愚蠢，把它交给他钉在十字架上；寻求他的智慧，你们必须一直这样做，直到自然消失，什么都不剩下，只有恩典。

3. There is a community of gifts and graces betwixt Christ and us. Not a grace we get from God, but it comes through Christ's hands to us; so that Christ keeps the pawns betwixt God and us. God gives grace to His Kirk, but where is it? It is in Jesus. Grace is laid in pledge in the hands of Jesus, and it was made a running over fountain. For as we see in a race, the wage,† or the garland, is not in the hand of the runners, but some friends keeps the stakes‡ for both: so Christ keeps the wage for the Father and us. Christ indeed is the Fountain (John 1:14), "We beheld His glory, as the glory of the only begotten Son." Some friend keeps the stakes§ for both. There the Well is running over, but for what end? (verse 16), "That out of His fulness we might all receive, even grace for grace." So God gave us life eternal. But who has this life in pledge? Even Jesus Christ. (1 John 5:11), "And this is the witness that God hath given us, even eternal life; and this life is in His Son." Lord, send us part of this consigned grace. Again, ye send not up a sigh to God, but first it must be laid down in the hand of Him that keeps the pawns (Rev. 8:2).
3. 在基督和我们之间有一种恩赐的共同体。这不是我们从上帝那里得到的恩典，而是通过基督的手传递给我们的；所以基督将抵押品留在上帝和我们之间。上帝赐予教会恩典，但它在哪里？在耶稣里。恩典被放在耶稣的手中作为抵押，它成为了一股源源不断的泉水。就像我们在比赛中看到的，奖金或花环不在选手手中，而是由一些朋友为双方保管：所以基督为父和我们保管奖金。基督确实是源头（约翰福音 1:14），"我们看见了他的荣耀，正如独生子的荣耀。"有些朋友为双方保管奖金。那里的泉水源源不断，但是为了什么目的？（第 16 节）"从他的丰满里我们都领受了，恩典加上恩典。"所以上帝赐给我们永生。但是谁拥有这个永生的抵押品？就是耶稣基督。（约翰一书 5:11）"上帝给我们的见证就是这，就是永生；这永生是在他的儿子里面。"主啊，赐予我们一部分这份托付的恩典。再次，你们向上帝发出的叹息，必须首先放在保管抵押品的人的手中。（启示录 8:2）

(By the way I shall give the use, with every article of the doctrine.) Try thy light, try thy grace, try thy honour, and credit, riches, and all the blessings that ye have; the silver and the gold, whether these blessings be impawned* in Christ's hand or† ye get them. If ye get them not in Christ, they are unchristened blessings, and they want the fashion.‡ Woe be to these blessings that came never through Christ's holy hands. Again, try your prayers, sighs, and desires, and your service, if ye offer them to God in Christ. Many unchristened prayers go to heaven that are never welcomed of God. Ye must take your communion out of God's hand; at the nearest, out of Christ's hands. There should be nothing done betwixt God and us, but Christ should be at it.
（顺便说一句，我将给出使用方法，与每一条教义的文章一起。）试试你的光明，试试你的恩典，试试你的荣誉和信用，财富和所有你拥有的祝福；无论这些祝福是在基督的手中抵押还是你得到的。如果你在基督里得不到它们，那么它们就是未受洗的祝福，它们缺乏形式。那些从未经过基督圣洁的手而来的祝福是可悲的。再次，试试你的祈祷、叹息和渴望，以及你的事奉，看看你是否将它们奉献给基督的上帝。许多未受洗的祈祷进入天堂，但从未得到上帝的欢迎。你必须从上帝的手中领受圣餐；最近的地方，是从基督的手中。在上帝和我们之间，除了基督之外，不应该有任何事情发生。

4. There is a community of sufferings betwixt Christ and us. Poor would we be, if His sufferings were not ours; woe would be our case if His sufferings were not ours. But this way it goes; He is that apple tree excellent above all the trees of the forest, and we do rest under the tree. Now when the shower of rain falls, it lights first on the tree, and the stroke of it is broken, and it does not great harm to those that are under the tree. Each new shot at the Kirk, lights first on the head of Christ, and He breaks the point of the arrow. If ye be ill spoken of, so was He; if ye be hated of the world, so was He; if your blood be shed, and your face deformed, so was His fair face deformed and marred (Isaiah 52:14). Be content to drink with Christ. Woe be to them that are not in Christ, and yet are in trouble: the arrow with the sharp point comes upon them, and goes to their heart, and slays them. Try if your troubles be christened troubles, that light first upon Christ, the Head, and then upon you as the members. Try if by faith ye have an union with Him. Now here by the way is a great comfort in trouble: those that are dear to you die, and ye mourn: Christ mourned and groaned in spirit for dead Lazarus: ye weep, so He weeped. Are ye poor and aye at the borrowing? so was Christ at the borrowing trade all His days; should ye not then with good-will drink off the cup that He drank off before you. When ye murmur, and will not drink willingly, ye refuse to pledge Christ: but ye must pledge Him, and drink with God's blessing, and with joy; He will not poison you. They are none of Christ's friends that will not pledge Him (Matt. 20:21).
基督与我们之间存在着共同的苦难社群。如果他的苦难不是我们的，我们将会很可怜；如果他的苦难不是我们的，我们将会很悲惨。但事实就是这样；他是那棵在森林中超群出众的苹果树，而我们就在树下休息。现在，当雨水落下时，它首先落在树上，击打的力量被削弱，对那些在树下的人没有太大伤害。每一次对教堂的攻击，都首先落在基督的头上，他折断了箭头。如果你们受到恶言相向，他也是如此；如果你们被世界所憎恨，他也是如此；如果你们的血被流出，你们的脸被毁容，他的美丽面容也被毁容和玷污（以赛亚书 52:14）。愿意与基督一同分享苦难。那些不在基督里却陷入困境的人真可悲：尖锐的箭头直接射向他们的心脏，将他们杀死。试试看你们的困境是否是基督的困境，首先降临在基督作为头的身上，然后再降临在你们作为肢体的身上。试试看你们是否凭着信心与他有着合一。 现在，在困境中有一个巨大的安慰：你们所亲爱的人去世了，你们哀悼；基督为死去的拉撒路哀悼并心生痛苦：你们哭泣，祂也哭泣。你们贫穷并且总是借债吗？基督一生都在借贷生意中；那么你们不应该乐意地喝下祂在你们之前喝过的苦杯吗？当你们抱怨并不愿意喝下时，你们拒绝了与基督的联盟：但你们必须与祂联盟，怀着上帝的祝福和喜乐饮用；祂不会毒害你们。那些不愿意与基督联盟的人不是基督的朋友（马太福音 20:21）。

5. There is a community of glory betwixt Christ and us. The heaven that the Mediator, Christ, enjoys, is our heaven; our heaven is to the Man Christ in a conquest: heaven was bought with blood to Him and us. And to make you rejoice, none of God's children gets a heaven properly of their own; why? We got a share and part of Christ's inheritance, He is the principal heir (Rom. 8:5). We are the conjunct heirs. Sweet is that word which He speaks to His children. (Luke 22:29), "And I appoint unto you a kingdom, as My Father hath appointed unto Me, that ye may eat and drink at My table in My kingdom, sitting on thrones, judging the twelve tribes of Israel." The meaning is, My Father hath made a disposition* to Me of the kingdom of God. It is Mine; and, My dear children, I will think heaven uncouth† if ye be not with Me. Here I make a disposition and resignation of that kingdom to you; ye shall sit at My table in My kingdom. Up your heart! howbeit ye be not lords in earth ye shall be lords in heaven; I and ye shall part kingdoms and thrones together.
基督与我们之间有一个荣耀的共同体。调停者基督所享有的天堂，也是我们的天堂；我们的天堂是基督在征服中的一部分：天堂是用血为他和我们买来的。为了让你们欢喜，上帝的儿女们没有一个真正属于自己的天堂；为什么呢？因为我们得到了基督产业的一份和一部分，他是主要的继承人（罗马书 8:17）。我们是共同的继承人。他对他的儿女说的话是多么甜美。（路加福音 22:29）：“我将国赐给你们，正如我父赐给我一样，叫你们在我的国里吃喝，坐在宝座上，审判以色列的十二个支派。”意思是，我父已经把上帝的国赐给了我。这是我的；而且，我亲爱的儿女们，如果你们不与我同在，我会觉得天堂是陌生的。在这里，我把这个国度交给你们；你们将在我的国度里与我同席。振作起来！虽然你们在地上不是主人，但在天堂你们将成为主人；我和你们将一起分享国度和宝座。

Rejoice in this, ye that are in Christ, and see your condition, ye and Christ are halfers* together of heaven and glory. O† if God's children be in a sweet case. As long as Christ is in heaven and keeps the inheritance, as long shall we keep our right; and who can cause Him flit?‡ The devil hath made the enemies of the grace of God to misken§ all our communion with Christ. They have put Christ and the elect together as a man in an inn for a night, and to go away to-morrow. They have yoked Christ and us together as if He were one and we another; as if He were His own, and we were our own; as if Christ had no law and right to us, and we had no law and right to Christ, but met at a venture, and sundered at a venture; as if we had one heaven, and He had another; as if He had His portion by Himself alone, and that He keeps for ever; and that we had our share by our alone,|| to sell when we pleased, so as if we dispone heaven, we dispone not Christ's heaven. Nay; in the fighting, He fights all the battles His alone; We but look on: but when it comes to the dividing of the spoil, we get a rich share of the spoil. Yea, He gave the whole sum for the inheritance, and we nothing; yet we are set at His elbow in a throne with Him. Now seeing our rights are good, slip not from them: do not as some unworthy heir, who having a good right, slips from it for a feckless composition after drink, and quits all, howbeit he should beg. Indeed the wicked do this. The devil drinks them blankful,¶ and fills them with worldly pleasures, and garrs** them subscribe a resignation, and gives them an unworthy composition, some present pleasure. Compone not with the devil to go the law with him; let Christ be your advocate, subscribe not a submission with the devil, come never in trysting* terms with him. Hold you aback from the world, and the lusts of it; it is the devil's arles that he gives to silly drunken heirs. When they cry hills and mountains fall on us, they would fain give back the arles, and rue; but it is out of time.
在基督里的人们，应当为此而欢喜，看到你们的境况，你们与基督共同分享天堂和荣耀的一半。哦，如果上帝的儿女们处于美好的状态。只要基督在天堂并保持着产业，我们就能保持我们的权利；谁能使他离开呢？魔鬼使上帝的恩典的敌人们误解了我们与基督的交流。他们把基督和选民放在一起，就像一个人在旅馆过夜，明天就要离开一样。他们把基督和我们绑在一起，好像他是一个人，我们是另一个人；好像他是他自己的，我们是我们自己的；好像基督对我们没有法律和权利，我们对基督也没有法律和权利，只是碰巧相遇，碰巧分离；好像我们有一个天堂，他有另一个天堂；好像他独自拥有他的份额，并且永远保留；而我们只能凭自己的力量获得我们的份额，可以随意出售，所以即使我们处置了天堂，我们并没有处置基督的天堂。不，当战斗来临时，他独自战斗所有的战斗；我们只是旁观者：但当分赃的时候，我们得到了丰富的份额。 是的，他为了继承权付出了全部的代价，而我们一无所有；然而我们却坐在他的旁边，在宝座上与他同在。既然我们的权利是正当的，就不要放弃它们：不要像一些不值得的继承人那样，他们虽然有正当的权利，却因为喝醉后的一次无谓的交易而放弃了一切，尽管他们应该乞求。确实，邪恶的人会这样做。魔鬼让他们一饮而尽，充满了世俗的享乐，并让他们签署放弃权利的文件，并给予他们一份不值得的交易，一些眼前的快乐。不要与魔鬼妥协，与他一同上法庭；让基督成为你的辩护人，不要与魔鬼签署屈服的文件，永远不要与他达成协议。远离世界和其中的欲望；这是魔鬼给愚蠢的醉酒继承人的预付款。当他们呼喊山岭倒塌在我们身上时，他们很想退还预付款并后悔；但为时已晚。

"And I am His."—This property of the covenant is mutual. As she says and acknowledges that He is hers, and so Christ is bound to her by His promise: so she acknowledges that she is bound to Him, and is His by right. Multitudes of the world would play fast and loose with Him: they would have Christ fast, and themselves loose. They devise a covenant of their own, and say, Christ died for all, and God is merciful to all, and God will relieve all Christian souls from hell; and they think God and Christ fast enough to them, but in the meantime they are loose, and live like dogs and swine in their filthiness. These men would have Christ as a child in making of the covenant, and exceeding silly. Should Christ give Himself for you, and will ye neither give life nor goods for Him? Christ came to save you (Matt. 20:28), and will ye be His master? Are ye not obliged to serve Him? This is to make a Gospel of your own: too many obey the Gospel as long as it flatters them. As long as it tells them Christ's part, and that He shed His blood, and came to save sinners freely: that is the best chapter in all the Bible! But when the Gospel begins to tell them what is their part, and that they must deny themselves, crucify their lusts, and take up Christ's heavy cross, they start back. These are tender-footed Christians that walk in the law and in the Gospel, so long as they go softly on it as a bed of roses, and hurt not their feet: but when a thorn of the command touches them, they stand aback. Ye may not have God's law, and take as much of it as serves you. As Christ gave Himself to be yours, and has subscribed the contract; so give yourselves to Him, and subscribe your part of the contract to be His, as He is yours. Take therefore the law and this sweet Saviour both together, bind yourselves to Him to be His, as He is bound to be yours.
"而我是祂的。" - 这个约定的特性是相互的。正如她所说和承认祂是她的，基督也因着祂的应许而与她相连：所以她承认她也与祂相连，并且是祂的。世界上许多人会对祂玩弄花招：他们希望基督牢牢地捆绑在他们身上，而自己却自由自在。他们设计了自己的约定，说基督为所有人而死，上帝对所有人都是仁慈的，上帝会拯救所有基督徒的灵魂免于地狱之苦；他们认为上帝和基督对他们来说已经足够牢固，但与此同时，他们却放纵自己，在肮脏中像狗和猪一样生活。这些人希望基督在制定约定时像个孩子一样愚蠢。基督为你们舍己，你们难道不愿意为祂奉献生命和财物吗？基督来是为了拯救你们（马太福音 20:28），你们难道要成为祂的主人吗？难道你们不应该服侍祂吗？这就是制定自己的福音：太多人只有在福音中奉承自己时才会顺从。只要福音告诉他们基督的那一部分，说祂流血并且来是为了免费拯救罪人：那是整本圣经中最好的章节！ 但是当福音开始告诉他们应该做什么，他们必须否认自己，钉死他们的欲望，背起基督沉重的十字架时，他们退缩了。这些是娇嫩的基督徒，只要他们轻轻地走在法律和福音的道路上，就像在玫瑰花床上一样，不伤害他们的脚：但是当命令的荆棘触碰到他们时，他们退缩了。你们不能拥有上帝的律法，并且只取其中对你们有利的部分。正如基督把自己奉献给你们，并签署了合同一样，你们也要把自己奉献给他，并签署你们作为他的一部分的合同，就像他是你们的一样。因此，同时接受律法和这位甜美的救主，把自己与他绑在一起，作为他的一部分，就像他被绑在你们身上一样。

"He feedeth among the lilies."—To prove that Christ doth esteem her as His kirk and flock, His wife, His beloved; she says, He feeds her amongst the lilies. That is, the pure and uncorrupted word of God. Or, the lilies are the fruits of the Spirit, opposed to stinking roots, and bitter roots that grow in the Kirk, when judgment is like hemlock, or wormwood. Or, the lilies are the saints of God, that are lilies amongst thorns. However it be, it is certain the Lord feeds His Kirk with as much spiritual food as holds in their life in the way to heaven, till their day of marriage come (Rom. 8:23). We receive here the first fruits. When a man has shorn a stouk* of his corn-field, that puts him in assurance of the whole crop. God would have Israel to taste of the vine grapes of Canaan, to assure them they should get the land itself (2 Cor. 1:22), God hath sealed us and given us the earnest of His Spirit in our hearts.
他在百合花中喂养。- 为了证明基督将她视为自己的教会和羊群，自己的妻子，自己的爱人；她说，他在百合花中喂养她。也就是说，他用纯洁无瑕的上帝之道来滋养她。或者，百合花是圣灵的果实，与教会中的恶臭根和苦根相对，当审判像茴香或苦艾一样。或者，百合花是上帝的圣徒，在荆棘中如百合花般美丽。无论如何，可以确定的是，主用足够的属灵食物来滋养他的教会，使他们在通向天堂的道路上保持生命，直到他们的婚礼日到来（罗马书 8:23）。我们在这里收到了初熟的果实。当一个人割下他的麦田的一束麦秆时，这使他确信整个庄稼都会有收成。上帝让以色列品尝迦南的葡萄，以确保他们会得到这片土地本身（哥林多后书 1:22），上帝在我们的心中给我们盖上了印记，并赐给我们他的圣灵作为保证。

Here be two words. 1. God does with His children in this life as a merchant does with his wares he has bought; because he cannot transport them presently, he puts a "seal" or mark upon them, and then it may be sold to no other body. His children strike hands, He writes His name, and His arms, the image of God in their soul; and then when the devil comes through the market to buy (for he offers aye money in hand, pleasure, lusts, honours), ye have an answer to give him. Tell him, your soul is sealed already; you have blocked* with an honest Merchant, Christ; and He has put His mark upon you that ye may not sell; and it were a pity to beguile Him. And, therefore, bid that deceiving loon† go seek his market in another place; ye are not his merchant. The devil will promise them as fair as God: he will not prig‡ with them: he will not care to promise much more than heaven. "Ye shall be like God!" but he pays not so well as God doth. Agree not with him: block not with him.
这里有两个词。1. 上帝在这个生命中对待祂的子民，就像商人对待他所购买的货物一样；因为他不能立即运输它们，所以他在上面盖上一个“印章”或标记，这样就不能卖给其他人。祂的子民与祂击掌，祂写下祂的名字和祂的臂膀，即祂在他们的灵魂中的形象；然后当魔鬼穿过市场来购买时（因为他总是提供现金，即快乐、欲望、荣誉），你们可以给他一个回答。告诉他，你的灵魂已经被封印了；你已经与一位诚实的商人基督结盟；祂已经在你身上打上了祂的标记，你不能出售；欺骗祂是可耻的。因此，告诉那个欺骗的家伙去别的地方寻找他的市场；你不是他的商人。魔鬼会向他们承诺与上帝一样美好的事情：他不会与他们争夺：他不会在乎承诺比天堂更多。"你们将会像上帝一样！"但他的报酬不如上帝。不要与他达成协议：不要与他结盟。

2. There is another sweet word used; that God gives to His children, "the earnest" of His Spirit in this life; He gives them arles, faith, hope, joy. These be like six or seven shillings to warrant that ye shall get the principal. Beloved, God has blocked§ with you, and given you arles. He would therefore that the bargain hold. Will ye then take God's arles, and block with the devil? By God's arles ye have assurance of this, God will come and loose His arles; rue not of the block, never any man had cause to rue the block with Jesus Christ. There is another word used (John 16) Christ is going to heaven to leave His disciples; He promised to come again to them to see them: how sorry were they to want Him, and blythe|| were they of that word that He said, He will come again. Therefore, in sign and token that He would come again, He promised them a pawn; that was His Holy Spirit. Ye know Christ and we are contracted in this life; we will be married again at the day He comes to judge the world. Now all the wooing time, there goes love tokens betwixt them, and missive letters. Tell me when ye got a letter last from Christ? There will be messengers going betwixt you. This same word is a messenger; the Sacraments are love tokens that our Wooer has left to assure us that He is contracted with us. I pray you take no gifts from the devil; away with ill conquests;* away with lusts, and the love of the world. I hope ye are not minded to marry with sin; if ye do, ye are ashamed then for all your days. Ye are come off God's house, and are His image. Fy, it is a shame to hear tell of it, to marry with a base slave, the devil. I allow† you here to be wise and prudent in your marriage; marry not for gear,‡ keep yourself to be a good match. There be a sort of indifferent men, that ye call harmless men. They have neither good nor ill, they love not falsehood; they love not Popery, and yet they will not burn for the truth; they are like blank paper as it is thought, neither God nor the devil has blocked with them. But has God given you no arles, nor no pawn? Satan will get you. But do this first, hold yourself with Christ, and then ye have an answer to give other lovers, the world and the devil. Ye may laugh and say, ye are too long in coming; I have promised myself away to another husband, and therefore I cannot have you also; for I will not have two husbands (1 Cor. 6:19). The Apostle takes a reason to prove that the body should not be given to an harlot; it is the temple of the Holy Ghost. Set the house of your soul to God, and then for shame ye cannot win off Him to cause Him flit. "Ye are bought with a price." Married folk have not many wooers: the devil is busy to seek them that are virgins, and love not Christ to be their Husband.
2. 还有一个甜蜜的词语被使用; 上帝给予祂的儿女们“圣灵的凭据”在这个生命中; 祂给予他们保证金，信仰，希望，喜乐。这些就像六七先令，以保证你们能得到本金。亲爱的，上帝与你们立约，并给予你们保证金。祂希望这个交易能够持续下去。那么，你们会接受上帝的保证金，与魔鬼立约吗？凭借上帝的保证金，你们有这个保证，上帝会来并解除祂的保证金; 不要为了这个交易而后悔，从来没有人有理由为与耶稣基督立约而后悔。还有一个词语被使用（约翰福音 16 章），基督即将升天离开祂的门徒; 祂承诺再次回来看望他们: 他们多么难过地想念祂，多么高兴地听到祂说祂会再次回来。因此，为了表示祂会再次回来，祂向他们承诺了一个抵押品; 那就是祂的圣灵。你们知道，基督和我们在这个生命中已经订婚; 在祂来审判世界的那一天，我们将再次结婚。现在，在求婚的时候，他们之间有爱的礼物和书信往来。告诉我，你们最后一次收到基督的信是什么时候？将会有使者在你们之间传递信息。 这个词也是一个使者；圣礼是我们的求婚者留下的爱的象征，以向我们保证他与我们订婚了。我祈求你们不要接受魔鬼的礼物；远离邪恶的征服；远离欲望和对世界的爱。我希望你们不打算与罪恶结婚；如果你们这样做，你们将为自己的一生感到羞愧。你们已经离开了上帝的家，成为了他的形象。噢，听到这样的事情真是丢脸，与一个卑贱的奴隶、魔鬼结婚。我允许你们在婚姻中变得聪明和谨慎；不要为了财富而结婚，保持自己成为一个好的配偶。有一类人被称为无害之人。他们既不善良也不邪恶，他们不喜欢虚伪；他们不喜欢教皇主义，但他们也不会为真理而燃烧；人们认为他们像一张白纸，既没有与上帝结盟也没有与魔鬼结盟。但是上帝没有给你们任何预兆或抵押品吗？撒旦会得到你们的。但首先，与基督同在，然后你们就有了回答其他情人（世界和魔鬼）的答案。 你们可能会笑着说，你们来得太晚了；我已经把自己许配给了另一个丈夫，所以我不能也拥有你们；因为我不会有两个丈夫（哥林多前书 6:19）。使徒提出一个理由来证明身体不应该交给妓女；因为身体是圣灵的殿。把你们灵魂的屋子交给上帝，然后出于羞耻，你们就无法离开他，让他搬走。"你们是用代价买来的。"已婚的人没有太多的求婚者：魔鬼忙着寻找那些不是基督的童身者来做他们的丈夫。

"Till the day dawn;" that is, the marriage day; and in Hebrew called, The Day for excellency. To say the truth, it is a day! And called The Day of Christ, The Day of redemption (Eph. 4:29, 2 Tim. 1:12). It is called the day for these causes. It is the day when Christ is perfect in His members. Now Christ's body is mangled, arms, and legs, and hands, in sundry places; some not born, some born, but in the devil's service; some rotten in the earth, and casten in the sea. Christ is bleeding in His members; there is many a wound in the mystical body of Christ this day. All will be gathered; in that day He gets His bride, He enters in peaceable possession of her.
直到天亮的那一天；也就是婚礼的那一天；在希伯来语中被称为卓越之日。说实话，那是一个重要的日子！也被称为基督的日子，救赎的日子（以弗所书 4:29，提摩太后书 1:12）。它被称为这些原因的日子。这是基督在祂的信徒中完美的日子。现在基督的身体在各个地方都受伤，手臂、腿和手都被撕裂；有些人还没有出生，有些人出生了，但在魔鬼的服务中；有些人腐烂在地里，被抛入海中。基督的肢体在流血；基督的神秘身体在今天有许多伤口。所有的人都将被聚集起来；在那一天，祂得到了祂的新娘，祂以和平的方式占有了她。

That day Christ shall give in His accompts, and all His Father's generally. He shall render an accompt of all that He took by the hand, and shall put up His sword, and never draw it again. And as the Chief Shepherd, He shall make an accompt of all His lambs, and tell His Father, these be all My silly sheep; they have win away with their life. I went through woods, and waters, and briers, and thorns, to gather them in, and My feet was pricked, and My hands and My side pierced, ere I could get a grip of them; but now here they are. Good cause shall the Lord have to clap Christ's head that day. And judge ye if ye will have a blyth heart, to hear Christ and His Father to compt* together, when ye shall be all standing under the broad scarlet robe of Christ's righteousness, and as many glorified angels looking on.
那一天，基督将向祂的账目交代，以及祂父亲的一切。祂将交代祂手中所接收的一切，并将收起祂的剑，再也不拔出。作为首要的牧羊人，祂将交代祂所有的小羊，并告诉祂的父亲，这些都是我的可怜羊群；它们用生命走了。我穿越树林、水域、荆棘和荆刺，将它们聚集起来，我的脚被刺伤，我的手和肋骨被刺穿，才能抓住它们；但现在它们都在这里。那一天，主必有充分的理由为基督鼓掌。你们判断一下，当你们都站在基督公义的宽广朱红袍下，众多得荣耀的天使注视着，听到基督和祂的父亲一起交账，你们是否会心情愉快。

And every soldier that day shall shew his wounds to his Lord, saying, Lord, I have lost this and this for Thee! And God shall clap our head, and take us benn* to His chamber of presence, all glorious tapestry there! (Psalm 45:14). The Lord make you ready for that day.
那一天，每个士兵都要向主展示他的伤口，说：“主啊，我为了你失去了这个和这个！”上帝将拍拍我们的头，把我们带到他光荣的宫殿里，那里有华丽的挂毯！（诗篇 45:14）愿主使你为那一天做好准备。

"And the shadows flee away," or mist. This life is all but a night, because of the ignorance and darkness of our mind. We see but the portrait of the kingdom in the glass of the Word and sacraments. Then when that day dawns, we shall see Him face to face. So long as the night is, we do nothing but by the use of candle; when the sun rises, the candle is blown out, lest we should burn day-light. The Gospel is God's candle to let us see the way to heaven; but when it is day-light, and Christ lighted to us from heaven, then shall come light and heat from Him, clear light and knowledge that shall endure for ever. Our soul here is like an house in the night, when doors and windows are closed. In that day the doors and windows shall be cast† up, that the sun may shine for ever upon us. We shall not need to seek communions; the Lamb of God shall be present with you for evermore. (Rev. 21), "I saw no temple there, for the Lord God Almighty is their light." We get but here the parings of God's bread, and a four hours'‡ drink, a slight afternoon's meal, to speak so. There the board shall be covered, and the great loaf set upon it, and all shall eat, and all be welcome, and the table shall never be drawn. Ye shall have your fill of Christ. Ye shall drink, and drink at the well's head, the cup of salvation for evermore.
“而阴影消散”，或者说是雾。这个生命只是一个夜晚，因为我们的心智愚昧和黑暗。我们只能在圣言和圣礼的镜子中看到王国的肖像。然后当那一天来临时，我们将能面对面地看到祂。只要夜晚还在，我们只能靠蜡烛来做事；当太阳升起时，蜡烛就会被吹灭，以免我们烧掉白天的光。福音是上帝的蜡烛，让我们看到通往天堂的道路；但当天亮了，基督从天上照耀给我们时，就会有光和热从祂那里来，清晰的光和永恒的知识。我们的灵魂在这里就像是一个在夜晚里的房子，门窗紧闭。在那一天，门窗将被打开，阳光将永远照耀在我们身上。我们将不再需要寻求交流；上帝的羔羊将永远与你同在。（启示录 21 章），“我在那里没有看见圣殿，因为全能的主上帝是他们的光。”在这里，我们只能得到上帝面包的削片，和四小时的饮料，一个轻微的下午餐，就这样说吧。 那里将会覆盖着桌布，大块面包放在上面，所有人都将吃饭，所有人都受欢迎，餐桌永远不会被收起。你们将会得到基督的满足。你们将会喝，喝上救赎之源的水，永远地喝上救恩之杯。

It is night here, because we know not what we are. Marches are not redd* betwixt God and Satan here. We are but silly bodies here, earthen vessels often in trouble (1 Cor. 1), and yet King's sons (1 John 3:2), "Behold, now we are the sons of God, and it doth not yet appear what we shall be: but we know that when He doth appear, we shall be like Him, for we shall see Him as He is." A friend from a foe cannot be known in the night: care not what the world think of you, it is night, they cannot well see you.
这里是夜晚，因为我们不知道自己是谁。在这里，上帝和撒旦之间没有红色的界限。我们只是愚蠢的身体，经常陷入困境（哥林多前书 1 章），但我们是国王的儿子（约翰一书 3:2），“亲爱的弟兄，我们现在是神的儿女，将来如何，还没有显明；但我们知道，主若显现，我们必要像他，因为必得见他的真体。”在黑夜中，无法分辨朋友和敌人：不要在意世界对你的看法，这是黑夜，他们无法清楚地看到你。

It is night, because of great trouble which besets us (Luke 3:1, 2). Let us be content with an hard bed; the morn will be a good day. And think ye what a comfort it will be to you, when God puts up His own holy hands to your face, and to your watery eyes, and shall dry them with the napkin of His consolation. Through this short night, lie still in peace, and sleep by faith in God. Be content to lie down in your grave for a night or two; for your Husband, Christ, shall be at your bed-side soon in the morning.
因为我们遭遇了巨大的困扰，所以现在是夜晚（路加福音 3:1, 2）。让我们满足于一张坚硬的床；明天将是美好的一天。想象一下，当上帝伸出祂圣洁的手擦拭你的脸和湿润的眼睛时，这将是多么的安慰。在这短暂的夜晚里，安心地躺下，凭着对上帝的信心入睡。愿意为一两个夜晚躺在坟墓里；因为你的丈夫基督很快就会在早晨来到你的床边。

"Turn, My beloved, and be thou like a roe or a young hart upon the mountains of Bether."—As (Psalm 71:21), Thou did turn about and comfort me. Turn about and come to me, as swiftly as a roe or a young hart upon the mountains of Bether. The mountains of division or separation, were Mount Gilead, severed or parted from the rest of the land of Judea by the river of Jordan; in the which mountains, there was pleasant haunting.† Here, she desires His presence, either in the last judgment, or in His incarnation, or by the comfort of His Holy Spirit; and prays that as roes and harts are not hindered any whit by any craigs or down-falls of the rocks to descend and meet one with another: so Christ would be kind to His love, and count mountains as valleys, and let no craigie-way* hinder the Lord Jesus to come. She can never get her fill of Christ; she is so browden† on Christ, that she ever would be at a union with Him, where is kissing (verse 7); in the place where He dwells (chap. 23) under His shadow, in His cellar. We cannot be far enough on in going to Christ: we can never be near hand enough Him.‡ Cry ye to Him, Come! for He crys to you, Come; and then ye will meet. Ill§ gate will not hinder our Bridegroom to come, He cares not for a shower of rain, or a dark night. He loups|| over hills to be at His Kirk. Give ye Him a meeting. Amen.
转身吧，我的爱人，像一只羚羊或一只小鹿在比特山上。正如（诗篇 71:21）你转过身来安慰我一样。转过身来，迅速地来到我身边，像一只羚羊或一只小鹿在比特山上。分离或隔离的山脉是基列山，被约旦河与犹太地的其他地区隔开；在这些山脉中，有宜人的栖息地。在这里，她渴望神的存在，无论是在最后的审判中，还是在神的化身中，或者通过圣灵的安慰；她祈求基督对她的爱心，像羚羊和小鹿之间的山崖或岩石的阻碍一样，不会阻止主耶稣的到来。她永远无法满足于基督；她对基督如此渴望，以至于她总是希望与他合一，在那里有亲吻（第 7 节）；在他居住的地方（第 23 章）在他的阴影下，在他的地窖里。我们去寻求基督永远不会太远：我们永远无法离他太近。向他呼喊，来吧！因为他呼喊着对你说，来吧；然后你们将会相遇。 伊利斯之门不会阻碍我们的新郎前来，他不在乎雨水或黑夜。他跃过山丘来到他的教堂。给他一个会面。阿门。

Sermon XII.—Christ's Love and Loveliness
第十二篇讲道-基督的爱和美丽

IT is Christ's will that His bairns get their fill and that they grow. Christ never had an hungry house, nor His Father before Him. There is bread and drink in His Father's house: eat and drink: much good may it do you, for ye get it with Christ's good-will, and with His heartsome blessing. Now in the strength of it work a good work to Christ, your Master. He gives His servants meat and drink with a good house in a new city.
基督愿意祂的儿女得到满足并成长。基督从未有过一个饥饿的家，祂的父亲也是如此。在祂父亲的家里有面包和饮料：吃吧，喝吧：愿这对你们有益，因为你们是在基督的善意和祝福下得到的。现在在这力量的基础上，为你们的主基督做一件好事。祂给祂的仆人提供食物和饮料，并在一个新城市里有一个好房子。

Who is this that hath His garments dipped in blood, yea, in red blood? Know ye Him, beloved? But He kens you full well. Come near Him, and stand not afar off. Christ says not, "Look by† Me," but, "Look on Me, Whom you have pierced with your sins." Ye must not turn your shoulder to Him, but set your face toward Him. Love your new Husband well, and let all the old go and play themselves. Rent‡ your contract, that was betwixt you and your hearts' lusts; and now Christ says, you shall have a better life than ever you had in your old husband's time. Provide much plenishing§ against the time ye and He take up house in heaven together. Christ is dressing all the chambers and the hall for you up in your Father's house. Make away as fast as ye can. Take home your writs with you: Christ hath subscribed them. Take home the King's pardon with you, written with your Lord's own heart-blood, and the King's great seal at it: and stamp upon the seal Christ's arms, even the slain Son of God, hanging upon the Cross, subscribing a large dispensation to you.
这是谁，他的衣服沾满了血，是红色的血？你们认识他吗，亲爱的？但他非常了解你们。靠近他，不要远离。基督说的不是“看着我”，而是“看着我，你们用你们的罪孽刺透了我。”你们不能转过肩膀背对他，而是要面向他。好好爱你们的新丈夫，让一切旧事都过去。撕毁你们与心中欲望之间的契约；现在基督说，你们将拥有比在你们旧丈夫时更美好的生活。为你们和他在天堂一起居住的时候准备充足的物质。基督正在为你们在父亲的家中装饰所有的房间和大厅。尽快离开吧。带上你们的文书：基督已经签署了它们。带上国王的赦免，用你们主自己的心血写成，并有国王的大印：在印章上盖上基督的徽记，即被杀的上帝之子，悬挂在十字架上，为你们签署一份大赦。

Now remember before witnesses ye are His. Have ye not reason to think that Christ is heartsome in His own house? He has made His wife a great feast to-day. Lie not down to sleep after your meat. Christ has fed you to run a race, even a race to heaven. Awake therefore! In the Word and Sacraments Christ now takes you into the chariot with Himself, and draws your hearts after Him. Be Satan's and the world's footmen no longer, for it is a wearisome life. But ride with Christ in His chariot, for it is all paved with love. The bottom of it is the love of slain Christ: ye must sit there upon love. Love is a soft cushion: but the devil and the world make you sweat at the sore work of sin, and run upon your own feet too. But it is better to be Christ's horsemen and ride, than to be Satan's trogged* footmen, and to travel upon clay. Christ says, He has washen you to-day; sin no more. Keep yourselves clean, go not to Satan's sooty houses; but take you to your Husband, The Fairest among ten thousand, that your lovely Husband may make your robes clean in the blood of the Lamb. Ye are going into a clean heaven and an undefiled city; take not filthy clayey hands, and clatty† feet with you. What say ye of your new Husband? Please‡ ye your new Husband well? May not His servants say in His name that ye are heartily welcome to Him? And may they not say in your name that He is heartily welcome to you? A plain answer? Ye cannot well want an half-marrow;* no soul liveth well a single life. Now, seeing ye must marry, marry Christ. Ye will never get a better Husband. Take Him, and His Father's blessing. Be holy, and get a good name, and Christ will not want you. It is many a day since ye were invited to this banquet, why should you bide from it? Ye are come not uncalled. Christ both sitteth and eateth with you, and standeth and serveth you. Christ both said the grace, and blessed the meat, and says it to-day, and prays, "My Father's blessing be on the banquet." Your Father cries, "Divorce, divorce all other lovers; go and agree with Christ, your Cautioner,† and purchase a discharge if ye can." It is better holding than drawing; better to say, "Here He is," than, "Here He was;" and, "Slippery-fingered‡ I held Him, and would not let Him go." Rive§ all His clothes, and He will not be angry at you. In death, He held a strait grip of you. Hell, devils, the wrath of God, the curse of the law, could not all loose His grips of you. Christ got a claught|| of you in the water, and He brought all with Him. Look up by faith to Christ. Ye could never have been set up by angels. May not Christ say, The law took such a cleek¶ of Me, and drew Me here amongst thieves, for your cause? And was not that strong love, that humble Christ cared not what they did to Him, so being He might get you?
现在记住，在见证人面前，你们是他的。你们难道没有理由认为基督在他自己的家里是令人愉悦的吗？他今天为他的妻子设了一顿盛宴。吃完饭后不要躺下睡觉。基督喂养你们是为了参加一场比赛，甚至是通向天堂的比赛。所以要醒来！在圣言和圣礼中，基督现在带你们进入他的战车，并引领你们的心随他而动。不要再做撒旦和世界的仆人，因为那是一种疲惫的生活。但要与基督一同乘坐他的战车，因为它全都铺满了爱。它的底部是被杀的基督的爱：你们必须坐在爱上。爱是一个柔软的垫子：但魔鬼和世界让你们在罪恶的痛苦工作中出汗，并且自己奔跑。但是成为基督的骑士并骑行要比成为撒旦的践踏的仆人并在泥土上行走要好。基督说，他今天已经洗净了你们；不要再犯罪。保持自己的清洁，不要去撒旦那肮脏的房子；而是去找你们的丈夫，万中之上的美丽丈夫，让你们可爱的丈夫用羔羊的血洗净你们的袍子。你们要进入一个洁净的天堂和一座无瑕疵的城市；不要带着肮脏的泥土手和脏脚进去。 你对你的新丈夫有何看法？你对你的新丈夫满意吗？他的仆人们是否可以代表他热烈欢迎你？他们是否可以代表你热烈欢迎他？一个明确的回答？你不可能没有一半的骨髓；没有人能过上独身的生活。既然你必须结婚，就嫁给基督吧。你永远不会找到一个更好的丈夫。接受他和他父亲的祝福。要圣洁，要有好名声，基督就不会不要你。你被邀请参加这个宴会已经很多天了，为什么你要躲避呢？你来的并不是没有被召唤。基督与你同坐共餐，站立为你服务。基督说了恩典，祝福了食物，今天仍然这样说，并祈祷：“愿我父的祝福降临在这个宴会上。”你的父亲呼喊：“离婚，离婚所有其他的情人；去与基督，你的担保人和解，如果你能的话，购买一份解除。”握住比拉扯更好；说“他在这里”比说“他曾经在这里”更好；说“我握住他，不让他走”比说“我手滑，没握住他”更好。撕碎他的衣服，他也不会生气。在死亡中，他紧紧地抓住了你。 地狱、恶魔、上帝的愤怒、法律的诅咒，都不能解开他对你的掌控。基督在水中抓住了你，并带领你一同来到这里。凭信心仰望基督。你们永远无法被天使所拯救。基督难道不能说：“法律抓住了我，将我带到了贼人中间，都是为了你们吗？”这不是强烈的爱吗？谦卑的基督不在乎他们对他做了什么，只要能得到你们。

In that night wherein our Lord was betrayed, He ordained the Supper for you upon His death-bed. He made His Testament, and left it in legacy to you. In death He had more mind of you, His wife, than He had of Himself. In the garden, on the cross, in the grave, His silly lost sheep was aye in His mind. Love has a brave memory, and cannot forget. He has graven you upon the palms of His hands; and when He looks to His hands and says, "My sheep I cannot forget. Yea, in my death, My Sister, My Spouse, was aye in my mind. She took my night's sleep from Me, that night I was sweating in the garden for her."
在那个背叛我们主的夜晚，祂在临终时为你们设立了圣餐。祂立下了祂的遗嘱，并将其留给了你们。在死亡中，祂对你，祂的妻子，比对自己更加关心。在园中、在十字架上、在坟墓里，祂那可怜的迷失的羊一直在祂的心中。爱有着勇敢的记忆，不能忘记。祂将你们刻在祂的手掌上；当祂看着自己的手掌说：“我的羊，我不能忘记。是的，在我的死亡中，我的姐妹，我的配偶，一直在我的心中。她夺走了我那晚的睡眠，那晚我在园中为她流汗。”

When Christ was dead, and sleeping on the cross, and His side broken with a spear, until blood and water came out, the Lord was forming a wife for the second Adam, your Husband. In death He was doing and working what no wedded man could do, even blessing and embracing His beloved. Come near, and kiss dead Jesus. O but slain Christ has a sweet smell, even when He is dead! What think ye of the smell of His love? What think ye of itself? What of these feet, that went up and down the world to seek His Father's lost sheep, pierced with nails? He that healed the diseases of the lame and the blind, He is now blind Himself. The eyes that were oft lift up to heaven unto God in prayer, wearied with tears? His head pierced with thorns? The face that is fairer than the sun, the dearest beloved, is now all maimed with blood, and the hair pulled out of His cheeks! Could love be painted then? Christ was pained, and Christ panted on the cross; so pained mercy and justice set* God in His loveliness towards man. Who comes with outstretched arms to meet and embrace Him? When Christ was black and blae† upon the cross, and pale with death, He was then fairest and pleasantest; God, the Father, was reconciled, and looked sweetly upon slain Christ. And then mercy and peace were proclaimed to all believing sinners. The law and justice gloomed* still, until Christ's life was put forth; and now they smile upon believers, and say, "Come into heaven, pulled open by Christ's holy arm from the cross, when it was shut by the strong iron bar that held to† the door of heaven, until He hurt His arm, and took it by." And now Christ says, "Be not afraid, come away." But ye will say, "We are weak, we dow‡ not put up§ Christ's door." "Well then," says Christ, "I am strong enough for you; and now seeing it is already open, get up quickly, and enter into it, and there abide." Ye are Christ's brethren and sisters. When ye were under hell and condemnation, He pleaded the law for you. It was no bought plea|| to His hand that Christ snappered¶ on when He fought with your enemies. Christ is "flesh of your flesh, and bone of your bone." He tired Himself in paying the law, and in getting the inheritance for you; and, God be thanked, He won the plea, but it was great charges to Him. Take to you now free purchased redemption, your Brother's new forgiveness of sins, peace, joy, and a kingdom. And more, take Him to be your Lord, and much good may you have of your new Master, Jesus Christ.
当基督死去，横卧在十字架上，他的肋骨被一支矛刺穿，鲜血和水流出来时，主正在为第二个亚当，你的丈夫，塑造一个妻子。在死亡中，他做了一些婚姻中的男人无法做到的事情，甚至祝福并拥抱他所爱的人。靠近，亲吻已故的耶稣。哦，被杀的基督有一种甜美的气味，即使他已经死了！你们对他的爱的气味有何感想？你们对他本身有何看法？那些曾经走遍世界寻找他父亲失落的羊的脚，现在被钉穿了？那位医治瘸子和瞎子疾病的人，现在自己瞎了？那些经常向上举目向上帝祈祷的眼睛，因泪水而疲倦？他的头上戴着荆棘？那张比太阳更美丽的脸，最亲爱的爱人，现在全都被血液弄得残缺不全，脸颊上的头发被拔掉了！那时能画出爱吗？基督在十字架上受苦，喘息不止；因此，受苦的怜悯和公正使上帝以他的美丽之姿对待人类。谁伸出双臂迎接并拥抱他？ 当基督在十字架上黑暗而苍白，死亡时，祂是最美丽和令人愉悦的；上帝，天父，与被杀的基督和解，慈悲和平安宣告给所有相信的罪人。法律和正义仍然阴暗，直到基督的生命显现；现在它们对信徒微笑，并说：“通过基督的圣臂从十字架上打开天堂的门，当它被紧闭的铁栏杆所阻挡时，上帝的门户已经打开，直到祂伤了祂的臂膀并拿走它。”现在基督说：“不要害怕，快来。”但你们会说：“我们软弱，我们无法推开基督的门。”“好吧，”基督说，“我足够强大，代替你们；既然门已经打开，快点起身进去，住在里面。”你们是基督的兄弟姐妹。当你们在地狱和定罪之下时，祂为你们辩护了法律。基督与你们的敌人战斗时，祂所使用的辩护不是买来的。基督是“你们的肉体和骨头的肉体和骨头”。他为了你而努力支付法律费用，并为你获取了继承权；感谢上帝，他赢得了诉讼，但对他来说付出了巨大的代价。现在接受你所购买的自由救赎，你兄弟的新罪恶宽恕、平安、喜乐和国度。还有，接受他作为你的主，愿你从你的新主耶稣基督那里得到更多的好处。

Of all wonders that ever were read in a printed book this is the first: Christ made an exchange; Christ would coss** lives with you, and make a niffer.‡ He never beguiled you, for He took shame, and gave you glory. He took the curse, and gave you the blessing, He took death, and gave you life. The fairest Candle that ever was lighted is blown out. The Head of the Church is dead, and the Lord of Life is laid down in the grave! No wonder that the sun, that did shew* part of his labours, be shut down; because the great Sun of Righteousness was shut down in the grave, and a stone laid above Him. Good right have ye to Christ, accept of His niffer, and change with Him, and take His best blessing and purchased redemption.
在所有印刷书籍中读过的奇迹中，这是第一个：基督进行了一次交换；基督愿意与你交换生命，并进行交易。他从未欺骗过你，因为他承受了羞辱，给予了你荣耀。他承受了诅咒，给予了你祝福，他承受了死亡，给予了你生命。最美丽的蜡烛熄灭了。教会的头领已经死了，生命的主躺在坟墓里！难怪太阳，曾经展示过他的一部分劳动，被遮蔽了；因为公义的大太阳被遮蔽在坟墓里，上面放了一块石头。你有权利接受基督，接受他的交换，并与他交换，并接受他最好的祝福和已经赎回的救赎。

What a sight is our Lord Jesus going out of the gates of Jerusalem, and His cross upon His back! He went like to fall under it, He was so weak in body and weary in soul, when He went to the top of Mount Calvary. And all the time He saw black death before Him, and a curse. He was even then bearing God's curse upon His back, and that was heavier than the cross. Look on Him, and follow Him, He will not bid you lend Him a lift.† Give Him obedience, and give Him love, for it is better to Him than if you had been crucified for Him. Look upon Him, and look for Him. "Whither I go ye know, and the way ye know." Christ this day lets you see all the footsteps in your way to heaven. In His death and blood He made a new way to heaven. He went in an hard way Himself, through God's curse, and painful sufferings. He bids you not follow Him that way, but believe in Him, and love one another. And stick fast by Christ. The old gate‡ ye dought§ never have gone; but Christ's market-gate is a sweet and easy way. If ye will bear Christ's yoke, and so love Him, ye and He will come in each others' hands together to heaven. And ye will be the welcomer that He is with you—"A little while," says Christ, "and I will come again." Take you here Christ's flesh in token that He will come again to you, and marry you to Himself for ever. Your new Husband hath said, within a little while He will come again and see you; and see that ye keep yourselves for Him; abide in Him. Christ says to you, "My dearest ones, weary not, fight on, I shall be at you your fray-hour.* Be true to Me, as I was aye true to you."
我们的主耶稣从耶路撒冷的城门出去，背着十字架，真是一幅景象！他走得像要被压垮，他的身体虚弱，心灵疲惫，当他走上加略山的顶峰时。他一直看到黑暗的死亡和诅咒在他面前。他甚至背负着上帝的诅咒，比十字架还要沉重。看着他，跟随他，他不会要求你帮他一把。给他顺从，给他爱，对他来说比你为他被钉在十字架上还要好。看着他，期待他。“你们知道我往哪里去，也知道那条路。”基督今天让你看到通往天堂的所有脚印。在他的死亡和血中，他为通往天堂开辟了一条新的道路。他自己走过了艰难的道路，经历了上帝的诅咒和痛苦的苦难。他告诉你不要按照他那条路走，而是要相信他，彼此相爱。紧紧依靠基督。你们永远不会走那扇旧门，但基督的市场门是一条甜蜜而容易的道路。如果你们愿意背负基督的轭，这样爱他，你们和他将一起手牵手进入天堂。 你们将成为他与你们同在的欢迎者——基督说：“再过不久，我就会再来。”拿起基督的肉体，作为他将再次来到你们身边，并与你们永远结合的象征。你们的新丈夫曾说过，再过不久他会再次来看你们；请确保你们为他保持纯洁，与他同在。基督对你们说：“我最亲爱的人们，不要疲倦，继续战斗，我会在你们最困难的时刻与你们同在。对我忠诚，就像我一直对你们忠诚一样。”"

Indeed, when our salvation was in Christ's hand, it was between the tyning† and winning. But our Lord Jesus played us not a slip, He was aye to be lippened‡ in. What think ye of Christ? Is not He fair, and lovely? Has not His wife good cause to say, "He is altogether lovely?" (Cant. 5:16). His breast is all made of love. If ye had but Him once in your arms, ye would thrust Him into your heart; yea, and beyond it, if it could be gotten done. Christ took a hearty grip of you upon the cross; He let you not slip out of His fingers again.
确实，当我们的救恩掌握在基督手中时，它处于束缚和获胜之间。但我们的主耶稣没有让我们失望，我们总是可以信赖他。你们对基督有何看法？他不是美丽可爱吗？他的妻子难道没有充分的理由说：“他是全然可爱的”（雅歌 5:16）？他的胸怀充满了爱。如果你们曾经将他拥入怀中，你们会将他推入你们的心中；是的，如果可能的话，甚至超越心脏。基督在十字架上紧紧抓住了你们；他不会再让你们从他的手指间滑落。

"Many waters cannot quench love."—Christ was the Lamb, roasted with fire for you. He suffered hot fire for you. He got a toast and a heat that made Him sweat blood, but yet His soul was not burnt away with love. Oh! Christ would fain have you; are ye not burning with love to be at Him? Dow ye§ find in your hearts to want Him? Oh! thrice sweet death—to die of love for Him that died of love for you! Christ in the garden, on the cross, in the grave, under the pursuing of His Father's wrath and anger, speired|| aye for His beloved, His Kirk. He sought you in all these places, and He sought aye till He found you. He would not want His errand for the seeking. He went triumphing and rejoicing, and His wife in His hand. Christ rueth* nothing that He has done for you. He thinks it all well wared.†
许多水无法扑灭爱情。基督是羔羊，为你被火烤熟。他为你忍受了炽热的火焰。他经历了一次烤面包和热量，让他流汗如血，但他的灵魂并没有因爱而燃烧殆尽。哦！基督渴望拥有你；你们难道不为与他在一起而燃烧吗？你们的心中是否渴望他？哦！为了那为你而死的人而死，是三倍甜蜜的死亡！基督在园中、十字架上、坟墓中，在父亲的愤怒和怒火的追逐下，一直寻找他所爱的，他的教会。他在所有这些地方寻找你，他一直寻找直到找到你。他不会因为寻找而放弃他的使命。他欢欣鼓舞地前进，手中牵着他的妻子。基督对他为你所做的一切都不后悔。他认为一切都是值得的。

Christ loves you better than His life, for He gave away His life to get your love. He spared neither cost nor expense. Christ, who was without sin, gave Himself a ransom for you, sinners. His Father laid a cross on Him. He bought you with His Father's curse! Was not that a dear wife to Him? Then let Christ be dear to you. Pilate scourged Christ, and brought Him forth to the people, to see if they would rue‡ on Him when they saw His bloody shoulders. They might have said, "Poor Man, thou art ill enough handled else, for aught that thou hast done!" But these hell's hounds would have His heart's blood, and His life, or nothing. And your Husband said, "Amen," to it, for the love He did bear to you, and for all that God had done to Him—"Be it so, Amen, Father."
基督比生命更爱你，因为他舍弃了自己的生命来获得你的爱。他不惜一切代价。基督，无罪之人，为你这些罪人赎罪。他的父亲给他承担了十字架。他用他父亲的诅咒来买下了你！对他来说，这不是一位心爱的妻子吗？那么让基督对你来说也是心爱的。彼拉多鞭打了基督，并将他带到人民面前，看看他们是否会在看到他血淋淋的肩膀时后悔。他们本可以说：“可怜的人，你所做的事情已经够糟糕了！”但这些地狱的猎犬却要他的心脏鲜血和他的生命，否则一无所有。而你的丈夫对此说：“阿门”，因为他对你的爱以及上帝对他所做的一切——“愿如此，阿门，父啊。”

What a sight was innocent and harmless Jesus when He stood before the Governor, and had not one word to say! They laid thieves' bands on our Saviour's hands, that had never stolen, that had never shed blood. Bands bound His hands, but love, mercy, and grace bound His tender heart with stronger bands and cords, to loose us out of the bands of sin. He cried in the Spirit, "Father, bind Me, and loose them; slay Me, and save them. All their ill be upon Me." So be it, dear Jesus!
当耶稣站在总督面前时，他是多么无辜和无害的一幕啊！他的双手被绑上了贼的绳索，尽管他从未偷窃，从未流过血。绳索捆绑着他的双手，但是爱、怜悯和恩典用更坚固的绳索和束缚捆绑着他温柔的心灵，以解救我们脱离罪恶的束缚。他在灵里呼喊：“父啊，束缚我，释放他们；杀死我，拯救他们。他们的一切罪孽都归在我身上。”愿如此，亲爱的耶稣！

Christ cried with a loud voice in death, "Father, into Thy hands I commend My Spirit." Then our Lord died; because it was His will. Death could not bind Him, but love to His wife bound Him. Love is stronger than death; nay, love was as strong as Christ. The law was weak now, for Christ satisfied it; and now it has no power over you. Ye are in Christ; and He is a better Master than the law. Change not with any Master again. Follow Him all the way to heaven. Christ's new love got a wissil* in His blessed manhood.
基督在死亡中大声哭喊：“父啊，我将我的灵魂交托在你的手中。”然后我们的主死了，因为这是他的意愿。死亡不能束缚他，但对他的妻子的爱束缚了他。爱比死亡更强大；不，爱与基督一样强大。律法现在变得脆弱，因为基督满足了它；现在它对你没有权力。你们在基督里；他比律法更好的主人。不要再跟随任何主人。一直跟随他到天堂。基督的新爱在他神圣的人性中得到了一个吹口哨的声音。

How do ye since ye married Christ last? Tell your mind of Christ. Let faith speak, let love speak of slain Christ Jesus; of His kissing you. Ye are now at Christ's pierced side; get heaven and mercy when Christ has the cross on His back.
你自从与基督结婚后过得如何？告诉你对基督的想法。让信仰说话，让爱说话，谈论被杀的耶稣基督；谈论他亲吻你。你现在在基督受伤的一侧；当基督背负十字架时，得到天堂和怜悯。

Was not Christ's love-tocher† good enough. O! what is sewed‡ and covered up in Christ's love! Come, and press His love, and get heaven and glory out of it. Live on His love, and you are wholly fed. Lie on His love, and that is a sweet bed. Ride on His love, and it shall carry you through hell and death, and every evil way. That which Christ has dear bought, He will not want. Ye are sold over to a Lord that will not want you, but will have you. Make no merchandise with any other. He rues not: why should ye rue?
基督的爱岂不够好吗？哦！基督的爱中隐藏着什么！来吧，感受祂的爱，从中获得天堂和荣耀。依靠祂的爱，你将得到充分的滋养。躺在祂的爱中，那是一张甜蜜的床。乘坐祂的爱，它将带你穿越地狱、死亡和一切邪恶之路。基督所珍爱的，祂不会缺少。你们已经被卖给一个不会抛弃你们、却要拥有你们的主。不要与其他人做交易。祂不后悔，你们为什么要后悔呢？

Mount Calvary, since God laid the first stone of it, did never bear such a weight as when the Lord of Glory was hanging upon a tree there—O! it was made a fair tree when such an Apple grew on it! It was a green orchard! It was our summer, but death's winter! Darkness was in all Judea when our Lord suffered. And why? Because the Candle that lighted the sun and the moon was blown out. The God-head was eclipsed; and the world's eye was put out. He took away the sun with Him, as it were, to another world, when He that was the world's sun was put out. When He went out of the earth, the sun would not stay behind Him. Sun, what ails thee? "I have not will to shine when my Lord is going to another world." As if the sun had said to Jesus, "Lord, if Thou be going to another world, take me with You." The dead come out of the grave to welcome Christ's death. Life itself was coming to the grave, and therefore the graves opened, the dead lived; the bairns sprang and started in their mother's belly. Why? Because the Lord of Life was coming to the grave. The dead wondered, to see Life coming down among them. He went before-hand, to sponge* death and corruption for you.
加略山，自从上帝放下第一块石头以来，从未承受过如此沉重的重量，就像荣耀的主在那里被吊在树上一样。哦！当这样的苹果在上面长出来时，它成了一棵美丽的树！它是一个绿色的果园！它是我们的夏天，但是死亡的冬天！当我们的主受苦时，犹太全境都笼罩在黑暗中。为什么？因为点亮太阳和月亮的蜡烛被吹灭了。神圣被遮蔽了；世界的眼睛被蒙住了。他带走了太阳，仿佛带到了另一个世界，当世界的太阳被熄灭时。当他离开地球时，太阳不愿留在他身后。太阳，你怎么了？“当我的主要去另一个世界时，我没有光照的意愿。”就像太阳对耶稣说：“主啊，如果你要去另一个世界，带上我吧。”死人从坟墓中出来欢迎基督的死亡。生命本身来到了坟墓，所以坟墓打开了，死人复活了；婴儿在母亲的肚子里跳动和踢动。为什么？因为生命之主来到了坟墓。死人惊讶地看到生命降临在他们中间。他先行，为你擦去了死亡和腐败。

Jesus cried with a loud voice, with such a shout as never before went to heaven. The Son, crying to the Father, shouting with tears and strong cries, "Father, Father, God's mercy!" O what a cry would all believers have made in hell, if Christ had not cried. Ye had been always crying. But O what a fray† was there! God weeping, God sobbing under the water! Never was there such a fray in heaven, and earth, either before, or shall be after. Angels might have quaked, if they be capable of such passion. They might have said, "Alas! What ails our dear Lord and Master to cry so hideously?" Christ worried‡ on a piece of tree! He who takes up the isles of the sea as a little thing; yea, He who can take up heaven and earth with a touch of His little finger! He who can weigh the mountains in a balance! O what a set§ was it to Christ's back and His fillets!* No wonder; there was more than a tree upon His back. The curse of the law of God was above the tree; and that was heavier than ten thousand mountains of iron. Ah! A wonder His back brake not in twa, and all His bones were not crushed with it!
耶稣大声痛哭，发出了一个从未传到天上的呼喊。儿子向父亲大声呼喊，含着眼泪和强烈的哭声，说：“父啊，父啊，上帝的怜悯！”哦，如果基督没有呼喊，所有信徒在地狱里会发出怎样的呼喊。你们一直在哭泣。但哦，那是多么的可怕！上帝在水下哭泣，上帝在呜咽！从来没有在天上和地上有过这样的可怕场面，以及在之后。天使可能会震惊，如果他们能够有这样的激情。他们可能会说：“唉！我们亲爱的主人为何如此可怕地呼喊？”基督被挂在一根树枝上！那位把海岛视为微不足道的人；是的，他可以用手指一碰就搬起天和地的那位！他可以用天平称量群山！基督的背和头绷带面对的现状是多么可怕啊！难怪会有不止一根树枝压在他的背上。上帝的律法的咒诅放在了树的上面；那比一万座铁山还要重。啊！真是奇迹他的背没有断成两截，他的骨头没有被压碎！

Christ cries, "I thirst."
基督呼喊着说：“我渴了。”

"I thirst."—No wonder; there was a fire in His soul. Such a furnace, that would have dried up the sea, and all the waters of it. Cast a coal of God's wrath in the midst of the sea, and it would soon suck it all up if there were as much water as might lie betwixt the bottom of the sea, and the heaven of heavens: between the east point of heaven, and the west point of heaven. The pure unmixed wrath of God would drink it all dry in a moment. All the wells in the earth set to Christ's mouth could not have quenched His thirst. A drink of His Father's well was that which cooled His burnt and dried soul. Christ cried, "My soul is heavy unto death. Sorrow is like to kill Me! Fear and horror is like to break My heart!" "What, dear Lord Jesus, art Thou ruing the voyage? Wouldst Thou cast Thy bargain?" "No, no, but it is a bargain of sorrow to Me. It's a sad cup." O! I see an ugly sight! I see the Lord covered with wrath! I see a fire, greater than if you put all the fires in hell in one! And the Lord has made Me, poor Me, greeting,† weak Me, His contrary party.‡ The Lord is running upon Me like a giant. My martyrs and My servants sing and rejoice at the gibbet and fire; but I weep, I lie sad and dreary, mine alone§—Why? Because My Lord is away.
“我渴望。”——难怪，他的灵魂里有一团火。这样的炉火，足以将海洋和其中的所有水分蒸发干净。将上帝的愤怒之炭投入海洋中央，即使有足够的水量填满海底和天堂之间的空间，填满天堂东边和西边之间的空间，它也会迅速吸干。纯粹的上帝愤怒会在一瞬间将其全部喝干。地球上所有的井都无法满足基督的口渴。他父亲的井水才能冷却他被烧焦和干涸的灵魂。基督呼喊：“我的灵魂忧伤得要死。悲伤几乎要杀死我！恐惧和恐怖几乎要让我的心碎！”“亲爱的主耶稣，你在为这次旅程感到后悔吗？你想取消交易吗？”“不，不，但对我来说，这是一次悲伤的交易。这是一杯悲伤。”哦！我看到了一个可怕的景象！我看到主被愤怒所覆盖！我看到了一团火，比地狱中所有的火焰加起来还要大！而主却让我，可怜的我，哭泣，软弱的我，成为他的对立面。主像巨人一样向我扑来。 我的烈士和仆人在绞刑架和火焰中歌唱和欢呼；但我哭泣，我悲伤而沮丧，只属于我自己——为什么？因为我的主人不在身边。

O wells! O lochs! O running streams! Where were you all when my Lord could not get a drink? Oh fie on all Jerusalem! For there was wine enough in Jerusalem, and yet their King, Jesus, is burnt like a keel-stick.* O wells, what ails you at your Lord Jesus? The wells and lochs answer, "Alas! We dare not know Him; the Lord hath laid a fence† upon us; we are arrested;‡ we dare not serve our Master." Is there any cooling in all Judea? Or is there any room? Yea, there are tables full of vomit; but our Lord was forced to take a good-night of the creature, with a nay-say.§ Oh! to hear the wells say, "We will give Herod and Pilate a drink, but we will give Christ none." Yea, give me leave to say there is none on earth brewen for Christ; nothing but a drink of gall and vinegar! The wells say, "We will give oxen and horses drink; but never a drop for the Lord of glory." For all His service done at Jerusalem; for all His good preaching; for all His glorious miracles—not so much as a drop of cold water! Fie on you, famous Jerusalem! Is your stipend this? Is this your reward to your great High Priest? No, not so much as the beggar's courtesy, a drink of cold water, to your dear Redeemer, Jesus! But by this, Christ has bought drink for all believers.
哦，井泉！哦，湖泊！哦，流动的溪流！当我的主找不到饮水时，你们都在哪里？哦，耶路撒冷，你们都该受责备！因为耶路撒冷有足够的酒，然而他们的王耶稣却像一根烧焦的木棍一样被对待。哦，井泉，你们为何对你们的主耶稣如此冷漠？井泉和湖泊回答道：“唉！我们不敢认识他；主已经给我们设下了障碍；我们被拘留了；我们不敢侍奉我们的主。”犹太全境有任何地方可以让人感到凉爽吗？还是有任何地方可以容纳他？是的，有许多桌子上堆满了呕吐物；但我们的主却被迫与创造物告别，带着否定的回答。哦！听到井泉说：“我们会给希律和彼拉多喝，但我们不会给基督喝。”是的，让我说，地上没有为基督酿造的东西；只有苦胆和醋的饮料！井泉说：“我们会给牛和马喝，但从不给荣耀之主一滴。”为了在耶路撒冷所做的一切服务；为了他所有美好的传道；为了他所有辉煌的奇迹——连一滴凉水都没有！哦，你们著名的耶路撒冷，你们的报酬是这样的吗？这是你们对你们伟大的大祭司的回报吗？不，甚至连乞丐的礼貌，给你们亲爱的救赎主耶稣一杯凉水都没有。 但是，基督为所有信徒买了饮料。

Jesus "gave up the ghost."
耶稣“舍弃了灵魂”。

O Life! wouldst thou bear that blessed Body no longer company? O Life of Life! wouldst thou be death's taken prisoner? Oh! to see that blessed Head fall to the one side! Oh! to see Life wanting life! To see Life lying dead! To see that blessed mouth silent! To see that fair corpse rolled in linen, and laid in a tomb! Oh! to see sweet Jesus, that blessed Body in Joseph's arms! Come hither, come hither, believers, and see a sight that ye never saw the like of! Oh, what would the disciples say, but that, "We are beguiled men! We thought that He should have restored the kingdom to Israel; and now He is gone away; and now He is dead, that raised Lazarus from the grave." Oh, angels would think "Our Master is dead." Meikle* scant of life in the world (might one say), before He should have died for want! The whole guard about Christ might say, "Oh what evil hath He done?" O sun! why wouldest not thou lend Him light? He never angered thee, but gave thee light! O floods, O rivers, O running streams! what has thus angered you at your Creator, that ye would not send your Lord a drink? O bread! why art thou gall to Him? O drink! why to Him vinegar? O worldly pomp and glory, what ails you at Him—that He is so ashamed? O Life, where goest thou? Why leavest thou the Lord of Life! O joys! why would ye not cheer Him? O disciples, why left ye Him, and forsook Him? O Father, what ails Thee at Thy dear and only Son? O what evil way went these feet, that they are pierced? What evil have these hands done that they are pierced? O what evil, and what vanity did these eyes behold, that death has closed them? O what sin hath that fair face done, that it is spitted on? O what did these hands steal, that they are bound? O what evil has that blessed Head done, that it is crowned with thorns?
哦，生命啊！你不再与那受祝福的身体为伍吗？哦，生命之生命！你愿意成为死亡的俘虏吗？哦！看到那受祝福的头向一侧倒下！哦！看到生命缺乏生机！看到生命躺在死亡中！看到那受祝福的口无声！看到那美丽的尸体裹在亚麻布中，安放在坟墓里！哦！看到甜蜜的耶稣，那受祝福的身体在约瑟夫的怀中！过来，过来，信徒们，看一个你们从未见过的景象！哦，门徒们会说什么呢？“我们被愚弄了！我们以为他会恢复以色列的王国；现在他走了；现在他死了，他曾使拉撒路从坟墓中复活。”哦，天使们会想“我们的主死了。”在他为此而死之前，世界上的生命很少（可以这么说）。围绕基督的整个卫队可能会说：“哦，他做了什么恶事？”哦，太阳！你为什么不借给他光明？他从未惹恼过你，而是给了你光明！哦，河流，哦，江河，哦，流水！你们为什么这样愤怒地对待你们的造物主，不愿意给你们的主人送去一杯水？哦，面包！你为什么对他如此苦涩？哦，饮料！你为什么对他如此酸苦？ 世俗的繁华和荣耀啊，你为何对祂感到如此羞愧？生命啊，你要去哪里？为何离开生命之主！喜悦啊，为何不愿欢呼祂？门徒们啊，为何离开祂，抛弃祂？父啊，你对你亲爱的独生子有何不满？这双脚走过何等邪恶之路，竟被刺穿？这双手犯下何等罪孽，竟被刺穿？这双眼见过何等邪恶和虚荣，竟被死亡关闭？这张美丽的面孔犯下何等罪孽，竟被唾弃？这双手偷过何物，竟被束缚？这位受福的头颅犯下何等罪孽，竟被戴上荆棘冠冕？

SERMON XIII* —Revelation 19:7, 8, 9, 10, 11, 12, 13, 14
第十三篇讲道* —启示录 19:7, 8, 9, 10, 11, 12, 13, 14

The Lamb's Marriage
羔羊的婚姻

"Let us be glad and rejoice, and give honour to Him: for the marriage of the Lamb is come, and His wife hath made herself ready," &c.—Revelation 19:7, 8, 9, 10, 11, 12, 13, 14.
让我们欢喜快乐，尊崇他：因为羔羊的婚礼已经来临，他的妻子已经准备好了，等等。——启示录 19:7, 8, 9, 10, 11, 12, 13, 14.

THIS text has three parts. 1. The Kirk's triumph under the Antichrist's persecution, in the 7th, 8th, and 9th verses. 2. John's fall in worshipping the Angel. 3. A new revelation, wherein Christ and His members are seen triumphing, which contains a glorious description of Christ. I take not this absolutely to be the victory and triumph of the kirk triumphant in heaven, but it is the joy of the kirk on earth, groaning and longing for the marriage day.
这段文字有三个部分。1.教堂在反基督逼迫下的胜利，分别在第 7、8 和 9 节。2. 约翰在敬拜天使时的跌倒。3.一个新的启示，其中基督和他的门徒被看到在凯旋，其中包含了基督的荣耀描写。我并不认为这绝对是天堂中得胜的教堂的胜利，而是地上教堂的喜悦，渴望着婚礼的日子。

In the 7th verse is contained an exhortation to be glad and rejoice," with thanksgiving and two reasons of it, "The marriage of the Lamb is come, and His wife hath made herself ready." Here is a question in the entry: Is there not a time to rejoice, and a time to mourn? It is not rather a time for the church to mourn and be sad (chap. 12) The Kirk, the poor woman with child, hard at the down-lying (travailing), and has not an hour's reckoning, is chased by the dragon to the wilderness. But in chap. 14, a judgment is denounced; chap. 16, the arrows of God's wrath are going through all the earth, a great din and hurlie-burlie in the Kirk. But in chap. 19:7, the Kirk is brought in singing and rejoicing. Hence let the world turn upside down, and come as it will, the saints will get a life of it. They are God's birds that sing in the winter, for the time is come. Isaiah 54:1. "Sing, O barren, thou that didst not bear; break forth into singing," &c. And yet they are captives and banished people in the meantime. Zechariah 9:9, "Rejoice greatly, O Jerusalem, shout, behold thy king cometh," and yet they had not a king at all, but were "in the pit where was no water;" they were in bondage. So in Isaiah 40:1, when the people were under the water, "Comfort ye, comfort ye my people, says the Lord. Speak comfortably to Jerusalem." When the day is fair, and the spirit flows, and the wind is in the west, we can all then sing and rejoice, and believe. If God would each hour of the day come, and take His children on His knees, and lay their head in His bosom, saying, "Weep not, hold your tongue," we could all then sing and rejoice, and believe. But we must make a window in our prison, and look out and see daylight, and the Bridegroom coming, and rejoice beforehand. We are like fools and spilt* bairns, taking offence at our Lord, and, like Jacob,† will not be comforted. Our Lord cannot get us drawn to the house of wine to take a cup of consolation. But we must learn to sing when God bids us. If the winter night were never so dark, believers must aye rejoice. Therefore rejoice, my dearly beloved, for we will get day about‡ yet when the marriage day is come. Luke 6:23, "Rejoice for that day," and leap for joy every day, (verse 25), even when they hate you and separate you from their company. "When these things shall come to pass, then look up, and lift up your heads, for the day of your redemption draweth near" (Luke 21:28). They were casting down their heads; but faith must rejoice in the hope of an out-get.*
第 7 节包含了一个劝告，要“欢喜快乐，感恩”，并给出了两个原因：“羔羊的婚娶到了，新妇也自己预备好了。”这里有一个问题：难道没有欢喜的时候和悲伤的时候吗？教会难道不应该悲伤和忧伤吗（第 12 章）？教会是一个怀孕的可怜女人，在临产时被龙追逐到旷野，一直没有休息的时间。但在第 14 章，有一个审判的宣告；第 16 章，上帝的愤怒之箭贯穿大地，教会中出现了一片喧嚣。但在第 19 章 7 节，教会开始唱歌和欢乐。因此，无论世界如何颠倒，圣徒们都会得到生命。他们是上帝在冬天唱歌的鸟儿，因为时机已经到了（以赛亚书 54:1）。然而，他们同时也是被俘虏和流放的人（撒迦利亚书 9:9），他们没有国王，而是“在没有水的坑中”；他们处于奴役状态。 所以在以赛亚书 40:1 中，当人们在水下时，“安慰吧，安慰吧，我的百姓，这是耶和华说的。要温言安慰耶路撒冷。”当天气晴朗，精神畅达，风向西时，我们都可以歌唱和欢乐，并且相信。如果上帝每小时都来，把他的孩子抱在膝上，把他们的头放在他的怀里，说：“不要哭泣，闭上你的嘴”，我们都可以歌唱和欢乐，并且相信。但我们必须在监狱里开个窗户，向外看见阳光，新郎即将来临，提前欢喜。我们像愚昧和顽固的孩子一样，对我们的主生气，并且像雅各一样，不肯受安慰。我们的主无法把我们带到酒的家中，喝一杯安慰。但我们必须学会在上帝吩咐我们时歌唱。即使冬夜再黑暗，信徒们也必须常常欢乐。因此，我亲爱的人们，要欢喜，因为当婚礼的日子来临时，我们将会有光明。路加福音 6:23，“当那日要欢喜”，并且每天都要欢跃（第 25 节），即使他们恨你，把你隔离开。 当这些事情发生时，仰望并抬起你们的头，因为你们的救赎之日已经临近（路加福音 21:28）。他们低下了头，但信仰必须因着出路的希望而欢喜。*

"Let us give honour to Him."—Joy should not want praise. Alas! we rejoice in ourselves and not in God. It is a bastard joy that is enjoyed without praise, Psalm 33:1, 2, "Rejoice in the Lord, ye righteous; praise the Lord with harp." In 1 Thess. 5:16, the apostle couples these together, "Rejoice evermore, pray without ceasing, in all things give thanks." It is double music in heaven that wants† praising of Him who sits on the throne. Our Lord gets often deaf nuts from us in our spiritual joy. We take joy as a breakfast to cheer up our foolish sense, and sit down upon our joy, and whine as we do. So we wrong our Lord when our joy bringeth not forth thanksgiving. It is not enough to rejoice that ye hope to get a kiss of Christ in ordinances, except ye come to this, to give Him a sacrifice of praise. We often draw our joy home to ourselves, and make Christ a babe to play ourselves with, and feed our foolish sense. Were we thankful, and did refer all our sense to praising, we would not get so many hungry meals.
让我们向祂致敬。喜乐不应该缺乏赞美。唉！我们为自己而欢喜，而不是为上帝而欢喜。享受没有赞美的喜乐是不纯正的喜乐，诗篇 33:1,2 说：“义人哪，你们应当喜乐于耶和华，正直人的赞美是合宜的。”在帖撒罗尼迦前书 5:16 中，使徒将这两者结合在一起：“要常常喜乐，不住地祷告，凡事谢恩。”在天堂里，缺少赞美坐在宝座上的祂是双重的音乐。我们在属灵的喜乐中常常使主聋了。我们把喜乐当作早餐来鼓舞愚蠢的感觉，坐下来享受我们的喜乐，像哭泣一样。所以当我们的喜乐没有带来感恩时，我们就亏待了主。仅仅因为你们希望在仪式中得到基督的亲吻而欢喜是不够的，除非你们来到这里，给祂献上赞美的祭物。我们经常把喜乐带回家，把基督当作一个婴孩来玩耍，满足我们愚蠢的感觉。如果我们心存感恩，把所有的感觉都归于赞美，我们就不会得到那么多饥饿的餐食。

But what is the matter? Wherefore are we bidden rejoice and be glad? The Kirk speaks her words with a warrant, "Know ye no better nor so? Have we not good cause to rejoice? Is not the Lamb's marriage come?" Then nothing more feeds the soul of the godly with delight than this, that the marriage day is come, and is at hand. It is something worth indeed, that the poor widow, the Kirk, has married so rich a husband; "for the earth is the Lord's, and the fulness thereof" (Psalm 24). Ye need not fear scant,* nor that Christ will scale† house.
但是问题是什么？我们为什么被要求欢喜和高兴？教堂用授权的话语说道：“你们难道不知道更好吗？我们难道没有充分的理由欢喜吗？羔羊的婚礼不是已经来临了吗？”然后，没有什么比这更能满足虔诚者的灵魂了，那就是婚礼的日子已经来临，就在眼前。这确实是一件值得的事情，可怜的寡妇教堂嫁给了如此富有的丈夫；“因为地和其中所充满的是耶和华的”（诗篇 24）。你们不需要担心缺乏，也不需要担心基督会离开家。

"The marriage is come."—It is not simply the glorified in heaven, but the time when God will make good all His promises to His Kirk in Christ. Say ye, was not this marriage of the Lamb before? Yea, was not Christ His Kirk's husband, and her well-beloved from the beginning? Answer. In God's purpose, He was from eternity the King, Lord, and Husband of His Kirk; but for the going out of the marriage, we are to know that the Kirk was suited‡ and wooed long before the marriage. Christ takes not His wife at the first blink, as Samson fell in love with his wife. But He married with advisement so to speak. He and His Kirk are thrice lawfully proclaimed in the preached gospel; there are meetings and communings about the heads of the contract, wherein Christ tells of His own excellencies, and the worth of His Father's glory, and what mansions are above. As long as the first husband lives (the law our first husband) Christ does not marry (Rom. 7:1). If ye and the world be hand-fastened§ together, that marriage must be divorced, or else He will not look on that side of the house that ye are in. Before it came to this, "Even so I take her," Christ made three journies to His wife: 1. When He came in the flesh He wooed sinners and offered Himself to the world. 2. After His Ascension to heaven He comes another journey, by His Spirit, in His ministers who preach the gospel. So Paul betrothed to a new husband.* 3. He will come again at the last day, and complete the marriage. I suspect a hasty marriage to be a sudden vengeance; men and women fly to Christ, and flock to ordinances, to eat and drink with Him, or† ever He woo them. Many come to take Christ, and have another husband at home, the world and your lusts. That is foul play: you must be single, or else ye cannot marry Him. I will ask at all of you that are come here this day, if your husband, the world, be dead? Try if your lusts be dead, and sin mortified; otherwise look for no match with Christ. If the world and you are as great‡ as ever you were, I shall not believe that Christ and you are in the way of marriage. They that are married to Christ have been cast down, wintered and summered, burnt and scalded, and can tell you what God's anger is, and what a strange put§ the love of Christ has to make. Loathe at sin and all other things.
婚姻来了。这不仅仅是在天堂中被荣耀，而是上帝将在基督里实现对他的教会的所有应许的时候。你们说，羔羊的婚姻不是以前就有了吗？是的，基督不是从一开始就是他的教会的丈夫和她的至爱吗？回答。在上帝的计划中，他从永远就是他的教会的国王、主和丈夫；但是关于婚姻的进行，我们要知道教会在婚姻之前已经被追求和求婚了很久。基督不是一眼就娶了他的妻子，就像参孙爱上他的妻子一样。但是他是经过深思熟虑才结婚的。他和他的教会在传讲的福音中合法地宣告了三次；关于合同的事项有会议和交流，在其中基督讲述了自己的卓越之处，以及他父亲的荣耀的价值，以及上面的住所。只要第一个丈夫活着（我们的第一个丈夫是律法），基督就不会结婚（罗马书 7:1）。如果你和世界紧紧地联系在一起，那个婚姻必须离婚，否则他不会看你所在的那一边的事情。在这之前，“我也这样接受她”，基督去了三次看望他的妻子：1. 当祂以肉身降临时，祂追求罪人并向世界献出自己。2. 在祂升天后，祂通过祂的圣灵，在传道的仆人中再次降临。所以保罗与一个新的丈夫订婚。3. 在末日祂将再次降临，并完成这场婚姻。我怀疑匆忙的婚姻是一种突如其来的复仇；人们和妇女们飞向基督，并聚集在仪式中，与祂一起吃喝，或者在祂追求他们之前。许多人来接受基督，并在家里有另一个丈夫，世界和你的欲望。这是不正当的行为：你必须单身，否则你不能与祂结婚。我要问你们今天来到这里的所有人，你们的丈夫，世界，是否已经死了？试试看你们的欲望是否已经死了，罪是否已经被消灭；否则，不要指望与基督结合。如果你和世界一样伟大，我将不相信你和基督在婚姻的道路上。那些与基督结婚的人曾经被击倒，经历了冬天和夏天，被烧伤和烫伤，他们可以告诉你上帝的愤怒是什么，基督的爱有多么奇妙。厌恶罪恶和其他一切事物。

"His wife hath made herself ready."—How makes the Kirk, the Lamb's wife, herself ready? In Col. 1:12, it is said, "Giving of thanks to the Father, who hath made us meet to be partakers of the inheritance of the saints in light." Doth not God here readily answer both as true? God draws and we run; for God and we meet not against our will, as Simon carried Christ's cross; nor as Balaam's ass spake that knew not what he spake; nor as the lilies grow and labour not, and yet are better clothed than Solomon was. Our Lord has our heart in His hand, as man's way is with wax before the fire,* to wring and work it as he pleaseth, and to set the stamp on the man's heart. He puts on the stamp as the wax receiveth it; a stone would not receive it. The man blows the trumpet, but all the sound comes from the man's breath. The ship sails; the pilot fills not the sails, but it is the wind that fills the sails. Our Lord begins and works upon the will and the heart, and changes it, and lets us see the excellency of our new husband and lord. And when we "make ourselves ready," we follow on to the smell of His garments. If God draw and ye stand still, if God blow upon you, and strive and work and cast you down, and ye are as hard as a rock or a stone under His hand, you have not "made yourselves ready;" so ye are not at all married to Christ. O, my dearly beloved, make some preparation, less or more, for Him. Ye must be changed and manswear† your old Adam, and forget your father's house, cast off your ilk-day‡ garment and get a wedding garment. And think not that Christ and your old ragged garments, your lusts, will agree together.
他的妻子已经准备好了。教会，羔羊的妻子，如何准备好自己？在歌罗西书 1:12 中，说到“感谢父，使我们能够在光明中分享圣徒的产业。”难道上帝在这里不是真实地回答了吗？上帝吸引我们，我们奔跑；因为上帝和我们并不违背我们的意愿相遇，就像西门背着基督的十字架一样；也不像巴兰的驴说话，它不知道自己在说什么；也不像百合花不劳而获，却比所罗门更华丽。我们的主将我们的心握在手中，就像人在火前处理蜡一样，随心所欲地扭曲和塑造它，并在人的心上打上印记。他将印记放在蜡上，蜡才能接受。石头不会接受印记。人吹响号角，但所有的声音都来自人的呼吸。船航行，船长不是填满帆，而是风填满帆。我们的主开始并影响意愿和心灵，并改变它，并让我们看到我们新丈夫和主的卓越之处。当我们“准备好自己”时，我们跟随着他的衣服的香气。 如果上帝画下并使你站立不动，如果上帝吹向你，你努力工作并被击倒，而你像石头一样坚硬，你就没有“使自己准备好”；所以你根本没有与基督结婚。哦，我亲爱的，为祂做一些准备，多少都可以。你必须改变并摆脱你的旧亚当，忘记你父亲的家，脱掉你的日常衣服，穿上婚礼服。不要以为基督和你的旧破衣服，你的欲望，会相容。

Many on the other hand, hearing that there must be a preparation for the marriage, and that they must not come to Christ in their sin and guilt, and not knowing that He is angry, especially after a great outcast,§ will stand far off from Christ and not seek after Him, because not prepared. "The Lamb's Wife doth make herself ready."—But I have not made myself ready; (say ye) nay, I know not but if I go in my guilt, I shall be put away in His anger. And there ye stick, like a ship, on the sand-bed of fears and doubtings, lest God be angry; and not a foot can ye win nearer to Christ.
许多人听说必须为婚姻做准备，不能在罪恶和负罪的状态下来到基督面前，不知道祂是愤怒的，尤其是在经历了一次巨大的被遗弃之后，会远离基督，不去追求祂，因为没有准备好。“羔羊的妻子自己预备好了。”- 但我没有准备好（你们说），不，我不知道如果我带着罪恶去，我会被祂的愤怒所摒弃。于是你们陷入了恐惧和怀疑的沙滩上，担心上帝会发怒；你们无法再向基督靠近一步。

What, then, shall unprepared souls do under these doubtings, especially under challenges for unrepented of sins that anger Christ? I shall labour to answer what troubles such and hinders their humble setting to,* and coming away. 1. They are troubled about Christ's nature. 2. About their warrant to come unprepared. And 3. They are troubled with Satan and the Law of God. "As for Christ" (say they) "it is a needless errand; I will not amend myself, such an unprepared soul as I am." Answer. Go forward till† locked doors hold you again. You can have no less than you have; it is but that much lost travel. Say ye, "It is a needless errand; I will not mind myself." Answer. The sluggard tells aye his answer before he goes his errand. The knavish servant's excuse is aye, when he is sent an errand, "There is a lion in the way." What if ye find an open door, and Christ coming out to meet you mid-way? Christ played as merciful a sport to the forlorn son. "Ay, but I see fire and sword when I come to the door, how shall I go in?" Answer. What if it be a false glass wherein ye see? When sinners would be at Christ, He never holds out fire and sword to chase them away: that is but Satan's fire and sword that fears you. I love that (warrant) yet the better that the devil opposes it; but I say, though Christ gloom‡ on you, as on the woman of Canaan, yet go forward; they are sweet coals that burn a soul flightering* to be at Christ. That fire will never be your death. When want of preparation holds a man from Christ, it is of the devil. Men take Christ to be proud, when it is themselves; they are proud and will not go to Christ till they can give Him a meeting, and buy mercy. Nay, you are to go without money; that is a better market. O! think ye shame to be in Christ's common?†
那么，那些毫无准备的灵魂在这些疑惑中该怎么办，尤其是在面对未悔改的罪恶，激怒基督的挑战时？我将努力回答困扰他们的问题，阻碍他们谦卑地前来和离开的原因。1. 他们对基督的本质感到困扰。2. 他们对于毫无准备前来的合法性感到困扰。3. 他们受到撒旦和上帝的律法的困扰。"至于基督"（他们说）"这是一次不必要的任务；我不会改变自己，我是如此毫无准备的灵魂。"回答。继续前进，直到被锁住的门再次阻挡你。你所拥有的不会比现在少；这只是多走了一段失去的旅程。你们说："这是一次不必要的任务；我不会关心自己。"回答。懒汉在出门前总是先说好自己的借口。狡猾的仆人在被派去办事时总是找借口，说："路上有只狮子。"如果你发现一扇敞开的门，基督正在半路上迎接你，又该怎么办呢？基督对那个失落的儿子也玩过同样仁慈的游戏。"是的，但是当我走到门口时，我看到了火和剑，我该怎么进去呢？"回答。如果你看到的只是一个虚假的镜子呢？ 当罪人想要接近基督时，他从不拿出火和剑来赶走他们：那只是撒旦的火和剑，害怕你们。我喜欢那个（保证），魔鬼反对它越多越好；但我说，即使基督对你们像对迦南的妇人那样阴沉，也要继续前进；对于一个渴望接近基督的灵魂来说，那些甜蜜的炭火是燃烧的。那火永远不会让你死亡。当缺乏准备使一个人远离基督时，那是魔鬼的作为。人们认为基督是骄傲的，其实是他们自己；他们骄傲，直到能够与基督见面并买到怜悯才去找他。不，你们要去的地方是没有钱的；那是一个更好的市场。哦！你们难道不觉得在基督的群体中感到羞耻吗？†

2nd. Oh, says the soul, "I want a warrant; it is presumption to go to Christ with such a backful of guilt as I have." Answer. I say it is both pride and presumption to bide away. I hope you will not trust in yourselves or your own strength; you are doing so, or else you would not complain of your being unprepared as ye do. Lean but to Christ, and then complain not, but presume your fill on Him, providing you think yourself unworthy of Him. It is not presumption to take a grip of Christ's naked sword, though it should cut your hand. "Oh," says the soul, "you have not told me of a warrant to rush in unprepared to an angry Christ." Would ye have a warrant? there it is; the beggars warrant is as good as I would wish. His warrant and testimonial to a beggar is a lame leg, a cripple hand, a hungry belly, a bare back, that is good reason and cause for him. So I say, have ye a hungering and longing desire after Him? Or know ye that ye are unprepared, that is, a cripple both of legs and arms? That is a notable warrant to go to Christ. "Oh, but," says the soul, "I have not a promise, I have not the Covenant to take with me, and for want of faith I have lost the promise." Answer. The Covenant is twice written, God has a copy, the principal is in His hand and mind, and ye have a copy in your heart. If ye have lost your double,* what then? Says Christ, My copy is to the fore.† The Covenant stability is to the fore, it stands; not in this that ye shall evermore‡ believe; there is no such covenant as that, yourselves have made that covenant and not Christ. Let me see such a covenant as this, that all that doubt and say, they are unprepared for Christ should bide away, and never come to Christ, till they be prepared to come, and are ready as the Lamb's wife is for her marriage. Yet, says the soul, "the warrant is not sure. It is hell and utter darkness to come to the marriage supper of the Lamb without a wedding garment (Matt. 22:12), and so unprepared as I am." Answer. That man cared not how he came; he took no care of a wedding garment; he had not so much as a hungering for Christ, which is the beggar's warrant, as you have heard. But let us reason thus; if that ye grant ye are unprepared, and that ye want much that ye should have, ye think it is death to go to Christ? I say, it is death to bide away, and the greatest death of the two. A man chased by his enemies on death and life has but two ways to flee to; either to the fire or to the water. If he be wise he will take himself to the water, and not to the fire, where he may swim; the water may cast him out. The water is the little death, fire is the meikle death. To abide still in sin, and never to come to Christ is fire; choose it not. To come to Christ with a hungering heart is the little death. There is hope of mercy in dying in the presuming hand upon the point of Christ's sword. When ye come to Christ, it is life if ye long for Him.
第二点。哦，灵魂说：“我需要一个保证；带着如此多的罪恶去找基督是傲慢的。”回答。我说，躲避是傲慢和冒昧。我希望你们不要依靠自己或自己的力量；你们正在这样做，否则你们不会像你们现在这样抱怨自己没有准备好。只要依靠基督，然后不要抱怨，反而要放心地依靠他，只要你认为自己不配得到他。抓住基督的赤裸之剑并不是傲慢，即使它会割伤你的手。“哦，”灵魂说，“你没有告诉我一个冲进愤怒的基督面前没有准备的保证。”你们想要一个保证吗？在这里，乞丐的保证就像我所希望的那样好。他对乞丐的保证和证明是一条瘸腿、一只残疾的手、一个饥饿的肚子、一个赤裸的背，这是他的充分理由和原因。所以我说，你们是否渴望并渴望着他？或者你们知道自己没有准备好，也就是说，双腿和双臂都是残疾的？这是一个明显的去找基督的保证。“哦，但是，”灵魂说，“我没有应许，我没有与我同行的约定，由于缺乏信仰，我失去了应许。”回答。 圣约写了两次，上帝有一份副本，原本在祂的手和心中，而你们在心中也有一份副本。如果你们失去了你们的副本，那又如何呢？基督说，我的副本还在那里。圣约的稳定性还在那里，它屹立不倒；不是因为你们永远相信，没有这样的圣约，是你们自己制定的圣约，而不是基督。让我看看这样的圣约，所有怀疑并说自己没有准备好来到基督的人都应该离开，永远不要来到基督，直到他们准备好来，并像羔羊的妻子为她的婚姻准备好。然而，灵魂说：“担保不确实。没有婚礼礼服，就去参加羔羊的婚宴（马太福音 22:12），我是如此没有准备。”回答。那个人不在乎他是怎么来的；他不关心婚礼礼服；他甚至没有对基督的渴望，这是乞丐的担保，正如你们所听到的。但让我们这样推理；如果你们承认自己没有准备好，缺少了很多应该拥有的东西，你们认为去找基督是死亡吗？我说，不去找基督才是死亡，而且是两者中最大的死亡。 一个被敌人追逐的人在生死之间只有两种逃离的方式；要么逃到火中，要么逃到水中。如果他聪明，他会选择逃到水中，而不是火中，因为他可以游泳；水可能会把他推出来。水是小死，火是大死。停留在罪中，永远不来到基督面前就是火；不要选择它。带着饥渴的心来到基督面前是小死。在基督的刀尖上冒险死去，还有蒙怜悯的希望。当你来到基督面前，如果你渴望他，那就是生命。

3rd. When the devil and the law challenge you, then show Christ's blood; that is, God's great seal, against the which, to speak so, is treason. If they say ye believe not, answer ye them; despair not.
第三点。当魔鬼和法律向你挑战时，展示基督的血液；也就是上帝的伟大印章，对此进行反驳，可以说是叛国行为。如果他们说你不相信，回答他们；不要绝望。

Verse 8.—"To her it was granted that she should be arrayed in fine linen."—Wherefrom comes this preparation? It is God's free gift in Christ; all is on Christ's charges and expenses. The fine linen is Christ's righteousness imputed to saints, a web of Christ's own making. It cost Him dear or ever it came on our backs; velvets, silks, king's parliament robes, clothes of gold, are nothing in comparison to this web, woven out of Christ's own bowels and heart-blood. We are unworthy of Him; all that we can do or say here is with a borrowed tongue. When we say, "Even so I take Him," it was with a borrowed hand; for faith is not ours, it is the gift of God, to put on the fine linen. All this says that we are unworthy of Christ; if ye were worthy, slain Christ would not be your husband. Christ is a Saviour and Redeemer from head to foot, all made up of free grace, giving His blood, merits, and righteousness to His Kirk for stark nought. Men shape a sort of a Christ of their own making; not Christ but an idol; a Christ that will not ken* a man, except he get a meeting of holiness and righteousness in him, that is a Christ of your own making; but the true Christ that God gave unto the world will either marry with a beggar or none. It is His honour to match with "captives and prisoners" (Isa. 61:1); "the sick that need the physician" (Matt. 9:12); "sinners that are lost" (Luke 19:10); "the poor, the maimed, the halt and blind" (14:21); "the beggars and dyvers* of the world;" "the weary laden" (Matt. 11:28); "the thirsty, and those that have no money" (Isa. 55:1); "the wretched, blind, poor, and miserable, and naked" (Rev. 3:17); "the silly, halting, cripple kirk" (Micah 4:7).
第 8 节：“她被赐予穿上细麻布。”这准备是从哪里来的？这是上帝在基督里的自由恩赐；一切都是基督的代价和费用。细麻布是基督的义被赋予圣徒，是基督亲手编织的一张网。在它附在我们身上之前，它对基督来说是代价高昂的；与这张由基督自己的肠子和心血编织而成的网相比，天鹅绒、丝绸、国王的议会礼服、金衣都不值一提。我们不配得到他；我们在这里所能做或说的一切都是用借来的舌头。当我们说：“我接受他，”那是用借来的手；因为信心不是我们的，而是上帝的恩赐，是为了穿上细麻布。所有这一切都表明我们不配得到基督；如果你们配得，被杀的基督就不会成为你们的丈夫。基督是一个从头到脚的救主和救赎主，完全由自由恩典构成，将他的血、功德和义赐给他的教会，毫无代价。 人们创造一种自己制作的基督; 不是基督，而是偶像; 一个基督不会认识一个人，除非他内心有圣洁和公义的相遇，那是你自己创造的基督; 但上帝赐给世界的真基督要么与乞丐结婚，要么不结婚。与“俘虏和囚犯”（以赛亚书 61:1）匹配是祂的荣耀；“需要医生的病人”（马太福音 9:12）；“迷失的罪人”（路加福音 19:10）；“穷人，瘸子，跛子和瞎子”（14:21）；“世界上乞丐和穿着奇装异服的人”；“乏力和担子重的人”（马太福音 11:28）；“口渴的人，和没有银钱的人”（以赛亚书 55:1）；“可怜、瞎、穷、悲惨和赤身裸体的人”（启示录 3:17）；“傻气、跛脚、跛腿的教会”（弥迦书 4:7）。

"The fine linen white and clean, the righteousness of saints."—These are the properties of the linen which is Christ's righteousness, His perfect obedience, and sufferings. It is not gross and round spun; there is not a spot in it. I. Christ gave as much to God as He desired. The law cries, "With all the heart, soul, and strength." Christ answers, Psalm 40:8, "I delight to do Thy will, O God! Thy law is within My heart." Christ gives God lucky† heaped measure; not a penny that sinners took from God, but Christ restored a pound for it again. Nay, I say, if man had never sinned, God would never have given such a market.‡ Our righteousness would aye have been but MAN'S righteousness, which is gross and rund-spun§ in comparison of this. II. As for Christ's sufferings there was not a crack|| in them. Christ stood still; He never winked or minted¶ to take away His head; He did never jouk,** or lout,‡ to miss a cuff.‡ He would not ware§§ a stroke off Himself. Isaiah 50:6, "I gave My back to the smiters, and My cheeks to them that plucked off the hair." Our dear Redeemer was like no others. Few lose a cause with their will. But Christ was content that a decreet went against Him, and that the law should seize on Him. He purposed to pay, and not miscount; He took the strokes till God said it was enough, "it is finished." So His righteousness will do our turn, being clean, white, and fine. Then, when ye have put on this clean fine linen, keep it clean and white; spark* no dirt on Christ's righteousness. "Be ye as holy as He is holy." We are all ready to file† our new clothes after we have put them on. Ezekiel must have a watchword, Ezekiel 2:8, "Son of man, be not rebellious like the rebellious house." Isaiah 8:11, "The Lord instructed me, that I should not walk in the way of this people." When we have put on this fine linen, temptations (the devil's dogs) are hounded out against us, to rive‡ our clothes. This world is a smoky room, a filthy house. What are malice, pride, love to the world, security, and avarice, but the devil's smoky walls, that we should keep ourselves from.
"洁白干净的细麻，圣徒的公义。" — 这是基督的公义，他完美的顺服和受苦的特性。它不是粗糙的，也没有一点瑕疵。一、基督给了上帝他所期望的一样多。律法呼喊着，“全心、全魂、全力。”基督回答说，诗篇 40:8，“神啊，我乐意遵行你的旨意，你的律法深藏在我心里。”基督给了上帝幸运的堆积尺度；不是罪人从上帝那里拿走的一分钱，而是基督为此再次归还了一磅。不，我说，如果人从未犯罪，上帝永远不会提供这样的交易。我们的公义将永远只是人的公义，与此相比是粗糙和圆滚滚的。二、至于基督的受苦，其中没有一丝裂缝。基督站在那里；他从未眨眼或动摇，试图保住自己的性命；他从未躲避，也没有低头，以免受到打击。他不愿意自己受到一击。以赛亚书 50:6，“我把背交给打我的人，把脸交给拔我胡须的人。”我们亲爱的救赎主与众不同。很少有人在自愿的情况下输掉一场官司。 但基督甘心接受反对他的裁决，法律将他逮捕。他打算付出代价，不会算错；他承受了打击，直到上帝说够了，"成了"。因此，他的公义将为我们服务，洁净、洁白、精美。当你们穿上这件洁净的细麻衣时，要保持它的洁净和洁白；不要在基督的公义上弄脏。"你们要像他一样圣洁。"我们都喜欢在穿上新衣服后弄脏它们。以西结必须有一个口令，以西结 2:8，"人子啊，不要像那悖逆的家族一样悖逆。"以赛亚书 8:11，"耶和华教导我，我不应该走这百姓的道路。"当我们穿上这件细麻衣时，诱惑（魔鬼的狗）就会对我们发动攻击，撕裂我们的衣服。这个世界是一个烟雾弥漫的房间，一个肮脏的房子。恶意、傲慢、对世界的爱、安全感和贪婪，不都是魔鬼的烟雾墙吗？我们应该远离它们。

Verse 9, "He saith to me, write, Blessed are they that are called."—That which is written by God is sure, a concluded thing. The saint's happiness is not, He said it, and shiegled.‡ God has booked§ your heaven and your happiness, if you be called to the Lamb's marriage-supper. As the wicked man's hell is booked and written of God, and sealed up among his treasures, so vengeance is laid up for him (Deut. 32:34). Be glad and rejoice, O believers, your salvation is past through the great seal; this testament is confirmed with Christ's blood. Say ye, "The testament is written, but my name is not there?" Answer. Neither Abraham's nor David's names are in it, yet it is sure enough. A father leaves his inheritance to be divided equally among his sons; ilk* one has no more ado† but to prove that he is a son; then he falls to his part of the inheritance. We err oftentimes in our applying either promises or threatenings. You make a question of God's part, "if Christ died for you, and loved you." Make aye sure your own part, and take no fear of God's part. If ye ask for whom Christ died, I answer; "for all that lean to Him, be who they will." Take ay‡ to you, till Christ say, I died not for you. A cord is cast down in a hollow pit to draw up you and a hundred more nor§ you. If ye dispute, "Is the cord cast down for me?" I will tell you how ye shall answer that doubt, grip and hold fast by it for your life, and out of question then it was cast down for you. If ye take the offer, question not His good will; step in; Christ's good will will not ask to whom pertain ye? And if He ask, say ye, "I am Thine." If He deny it, be ye humble and bide|| it. Cain's and Judas' names are not written in the sixth command. "But they have no due right to His promises." Yea,¶ they have to His threatenings against murderers. If ye ask if Christ died for you? He answers you with another question, Would ye die for Him? Or are ye dying for love to Him? that answers your question. Sinners are like a number of men swimming in the sea betwixt life and death. Christ and His merits are like a strong boat and a man holding out both his arms drawing them in one by one, saying, "Give me your hand;" and so he presses them in.
第 9 节，“他对我说，写下来，蒙召的人是有福的。”——上帝所写的是确定的，已经决定的事情。圣徒的幸福不是说说而已。上帝已经为你预定了天堂和幸福，如果你被召去参加羔羊的婚宴。就像邪恶人的地狱被上帝记载和封存在他的宝藏中一样，报应也为他准备好了（申命记 32:34）。信徒们应该高兴和欢喜，你们的救恩已经通过了伟大的印章；这个遗嘱是在基督的血中确认的。你们可能会问，“遗嘱已经写好了，但我的名字没有在里面？”回答是，亚伯拉罕和大卫的名字也没有在里面，但这已经足够确定了。一个父亲把他的遗产平均分给他的儿子们；每个人只需要证明自己是儿子，然后就可以得到他的一份遗产。我们在应用应许或威胁时经常犯错误。你们可能会质疑上帝的那一部分，“基督是否为你而死，是否爱你。”要确保你自己的那一部分，不要担心上帝的那一部分。如果你问基督为谁而死，我回答：“为所有倚靠他的人，不管他们是谁。”接受吧，直到基督说，我不是为你而死。一根绳子被投入一个深坑中，以拉起你和其他一百个人，不比你少。如果你争论，“这根绳子是为我投下的吗？”我会告诉你如何回答这个疑问，紧紧抓住它，为了你的生命，毫不犹豫地它是为你投下的。如果你接受这个提议，不要质疑他的美意；走进去；基督的美意不会问你属于谁？如果他问，你要说，“我是你的。”如果他否认，你要谦卑地忍受。该隐和犹大的名字没有写在第六诫命中。“但他们没有对他的应许享有正当权利。”是的，他们对对杀人者的威胁享有权利。如果你问基督是否为你而死？他用另一个问题回答你，你愿意为他而死吗？或者你正在因为对他的爱而死吗？这回答了你的问题。罪人就像一群在生死之间游泳的人。基督和他的功德就像一艘坚固的船和一个人伸出双臂一个接一个地把他们拉进来，说：“给我你的手。”然后他把他们压进去。

Verse 9, "Blessed are they that are called."—Then all that hear His word are blessed. We are sent out to call you, and to cry, "Our Master, the King's son, is to be married, come to the feast, and bring all your best clothes with you." But there are many called, who are not called. That calling in the Proverbs 1:24, is not here meant, "I called and ye refused;" nor that in Matt. 20:19, "Many are called but few are chosen." There is a difference between the inward calling and the outward calling. First. In the person; none are called but the Bridegroom's friends, who are come of Christ's own house, and are native of kin to Him; strangers and bastards to the house get but a word. Different from this is that calling that is to the saints; a calling by their names, as when God called Abraham who said, "Here am I." The friends of the Bridegroom hear a voice upon their hearts, as if God had called them by their names; the rest are called, but they obey not the King. They hear a voice sounding in the air as afar off speak to a man of inheritance in Spain; he hears and hears not. The reprobate hear of God's calling as if ye were speaking to him of playing at the football, or some trifle. But speak to a man of his own inheritance, and how he shall be lord of all things; O, that goes near his heart. Secondly. The inward calling goes foot for foot with the decree of election. "Whom He did predestinate, them He also called" (Rom. 8:30). The inward calling is more than a word; it is a word with an arrow shot at the heart, or struck on the soul, but it must yield to Christ and be led captive at His will. "Other sheep I have, them also I must bring in" (John 10:16). I must have them, cost what it will. If they be unwilling, they shall be made willing. Indeed, the wicked run away with one of Christ's arrows sticking in them, as a wild beast with a dart; (but if it is shot with Christ's full strength, it goes to the bone); it but draws blood, and makes a hole in the skin. The arrow falls out and the wound closes again. But it is the Mediator's arrow John speaks of in John 10:28. O, says the man,* there is a grip called the Mediator's grip. "I, when I am lifted up to the Cross, will draw all men after Me" (John 12:32). No man can resist Him if he once get a blow of Him, and a wound in his soul with one of Christ's arrows. So Paul was not called to His supper till he was blind, and had fasted three days. So this in Zech. 12:10, "They shall look on Him whom they have pierced, and shall mourn as one that mourneth for his only son." These that are called to the marriage supper are "blessed" for ever. To be called to the marriage is to be promised away and spoken for in marriage; and when the contract is subscribed and the woman gives her oath, hand, and promise, to her husband—when she is hand-fastened† before God to him—she cannot with honesty enter into marriage with another man. By the law, the last‡ testament is of force. So, when we have given our names to our husband Christ, it is not honesty to fall in love again with other lovers; to marry two is vile falsehood. Are ye content that Christ get your first love, and to go with Him before§ another? All that are called to the marriage should be chaste, and think of that look of their husband Christ, who got the first promise of them. He has a tongue that is sweeter than all tongues. An honest merchant, who made the first black* and stroke with you, will not beguile you for a penny more. And, when all is done, the devil and the world cannot over-bid† our Lord Jesus Christ. Can they bid more than heart? or Christ? or God? Yet many, after they have given away their hand to Christ in covenant, the world ravishes them ere ever Christ can come to claim them again.
第 9 节，“蒙召的人是有福的。”-那么，所有听到他的话的人都是有福的。我们被派出去召唤你们，并呼喊：“我们的主，国王的儿子要结婚了，来参加宴会，并带上你们最好的衣服。”但是有很多被召唤的人，并没有被真正召唤。这里所说的召唤并不是指箴言 1:24 中的那种，“我呼唤，你们不听从”；也不是马太福音 20:19 中的那种，“被召唤的人多，被拣选的人少。”内在的召唤和外在的召唤是有区别的。首先，在人的身份上；只有新郎的朋友才被召唤，他们是基督家族的一员，与他有亲缘关系；外人和私生子只能听到一句话。与此不同的是对圣徒的召唤；是按照他们的名字召唤，就像上帝呼叫亚伯拉罕说：“我在这里。”新郎的朋友们在心中听到了一个声音，好像上帝用他们的名字召唤他们；其他人也被召唤，但他们不顺服国王。他们听到的声音就像在远处对一个在西班牙继承财产的人说话一样；他听到了，但没有听进去。被弃绝的人听到上帝的召唤，就像你对他说玩足球或者一些琐事一样。 但是与一个人谈论他自己的继承权，以及他将如何成为万物的主宰；哦，那接近他的内心。其次，内在的呼召与选举的旨意一脚踏得很近。“他预先所定下的人，他也召来了”（罗马书 8:30）。内在的呼召不仅仅是一句话；它是一句带着箭矢射向心脏的话，或者是击中灵魂的话，但它必须屈服于基督，并按照他的意愿被引领。 “我还有别的羊，也必须引进来”（约翰福音 10:16）。我必须拥有他们，不惜一切代价。如果他们不愿意，他们将被迫愿意。事实上，恶人带着基督的箭矢中的一支逃走了，就像野兽带着一支飞镖一样；（但如果是用基督的全部力量射出，它会深入骨髓）；它只是流血，并在皮肤上留下一个洞。箭矢掉出来，伤口再次闭合。但是约翰在约翰福音 10:28 中所说的是调解者的箭矢。哦，那个人说，有一种叫做调解者的紧握。“我被举起到十字架上时，将会吸引所有人跟随我”（约翰福音 12:32）。如果一个人一旦受到他的一击，并在灵魂中受到基督的箭矢的伤害，他就无法抵抗他。 所以，直到保罗失明并禁食了三天，他才被召唤到晚餐。所以在撒迦利亚书 12:10 中，“他们要仰望他们所扎的那一位，就是为他痛哭，如同痛哭独生子一样。”那些被召唤参加婚宴的人将永远“蒙福”。被召唤参加婚宴意味着被许诺并被订婚，当合同签署并女方向上帝发誓、交出手和承诺给丈夫时，她就与他在上帝面前结合了，她就不能以诚实的方式与其他男人结婚。根据法律，最后的遗嘱是有效的。所以，当我们把我们的名字给我们的丈夫基督时，再与其他情人陷入爱河是不诚实的；婚姻中的重婚是卑鄙的谎言。你们愿意让基督得到你们的初恋，并在其他人之前与他同行吗？所有被召唤参加婚宴的人都应该保持纯洁，并思考他们丈夫基督的眼神，他们向他做出了最初的承诺。他的舌头比所有的舌头都甜美。一个诚实的商人，与你做了第一笔交易，不会为了多赚一分钱而欺骗你。 当一切都结束时，魔鬼和世界都无法超越我们的主耶稣基督。他们能比心更高价吗？或者比基督或上帝更高价吗？然而，许多人在与基督立约后，世界在基督再次来索取他们之前就掠夺了他们。

"The Lamb's Wife hath made herself ready."—It is not said that, "The Lamb made Himself ready." There is no stop‡ of the marriage on Christ's side of it. It is long since He died and rose again, and entered into His glory. But the wife is wild,§ sweer, and slow to the draught. The reason why the last marriage-day is deferred is because God will have none of His own to be lost, or perish (2 Peter 3:9). Long for the marriage-day. Cry, "Come, Lord Jesus." Ye would be at heaven; but your lusts are not yet subdued. Get the body of sin, and the world, crucified, and the wedding-garment ready; for on Christ's side there is no stop, the lodgings are taken. Ye bid Him come quickly; He may bid you go fast; for He runs, and ye creep at leisure. Ye come out of the world, as Lot came out of Sodom, sweerly.|| Put every day some of your journey over, that you and He may meet. But ye stand still and sleep; ye are like a drunkard that says, "We are over long here, in the ale-house," yet sits still and drinks on. It were not telling¶ us that the marriage came when we seek it; there is a great part of the wedding-garment yet still unready.
羔羊的妻子已经准备好了。并不是说，“羔羊自己准备好了”。基督那一边并没有婚姻的停顿。他早已经死了和复活，进入了他的荣耀。但妻子是野蛮、慢慢地离开。后来婚礼推迟的原因是因为上帝不愿意让自己的子民迷失或毁灭（彼得后书 3：9）。渴望婚礼的日子。呼吁：“来吧，主耶稣。”你会去天堂，但你的私欲还没有被征服。让罪恶的身体和世界被钉在十字架上，准备好婚礼的衣服；因为在基督那一边没有停顿，住所已被占据。你呼吁他快来；他可能命令你快去；因为他奔跑，而你悠闲地爬行。你像罗得离开所多玛那样慢慢地走出世界。每天把你的旅程推进一些，这样你和他就可以相遇。但你却站在原地睡觉；你就像一个醉汉，说：“我们在酒馆里待得太久了”，然后继续坐着喝。当我们寻找时，不一定会告诉我们婚礼已经发生；婚礼的一大部分还没有准备好。

"The Marriage-Supper of the Lamb."—Gospel promises and mercies are called a marriage-supper. God calls not brass gold. He calls blessedness in Christ, a supper and a marriage-supper, wherein are all pleasures that can delight hearing and tasting, music, and good cheer. It is a supper after which meek men get rest, and the night's sleep; for the saints have many a hungry dinner in this world. Pleasures are the husks that the swine feed on, the devil's draff.*Hebrews 11:25, "The pleasures of sin for a season." They have much toil and labour the long summer day, but here is their blessedness, they know of a hearty meal of meat at night, and rest in the bosom of their well-beloved Christ. After this supper there is no such toil and trouble as is after dinner. Men have no rest, but are weary and laden till Christ and they meet; they are aye under Satan's yoke till Christ loose them. Habakkuk 2:13, "Behold it is not of the Lord of hosts that people should labour in the fire, and weary themselves with very vanity," and Jeremiah 2:20, "Of old I have broken thy yoke, and burst thy bands asunder." God's people were in Satan's yoke, and under abominable slavery in Egypt, till supper came, when they got some rest and sleep. Satan has men yoked in a plough, and profit, pleasure, and honour, are his iron pricking goads. Balaam hears of gold and honour, Judas of money, and they go sweating up the furrows. So God's children are yoked till God loose and ease them, and call them to His supper; and then they rest from their long summer day's toil. Ye marvel to see the wicked get so good cheer, and to wallow in pleasures; ye startle at providence here when ye see the godly in trouble. But the reprobates are not called to the marriage-supper of the Lamb. Wonder not that God gives a greedy dog a bone; and so indeed is the world to them. Let them get the belly full of it; they shall for all that "lie down in sorrow" (Isaiah 50:11) without tasting the marriage-supper.
“羔羊的婚筵。”-福音的应许和恩典被称为婚筵。上帝不称黄铜为黄金。他称在基督里的福祉为一顿宴席和婚筵，其中包含了所有能够让人愉悦听觉和味觉的乐趣、音乐和美食。这是一顿让温柔的人得到休息和夜间睡眠的晚餐；因为圣徒在这个世界上经历了许多饥饿的午餐。快乐是猪吃的壳，是魔鬼的渣滓。希伯来书 11:25，“暂时的罪恶的快乐。”他们在漫长的夏日里劳累辛苦，但在这里，他们知道晚上会有一顿丰盛的晚餐，并在他们所亲爱的基督的怀抱中得到休息。在这顿晚餐之后，没有像午餐后那样的劳累和烦恼。人们没有休息，而是疲惫不堪，直到与基督相遇；他们一直在撒旦的轭下，直到基督解救他们。哈巴谷书 2:13，“看哪，劳苦人的工作不是出于万军之耶和华，人民为火劳碌，为虚空劳乏。”耶利米书 2:20，“自古以来，我折断你的轭，挣断你的绳索。”神的子民曾经被撒旦的轭束缚，在埃及受到可憎的奴役，直到晚餐来临时，他们才得到一些休息和睡眠。撒旦让人们套在犁上，利润、快乐和荣耀是他的铁刺。巴兰听说了金子和荣耀，犹大听说了钱财，他们汗流浃背地耕作。所以神的儿女被套住，直到神解脱他们，使他们得到安慰，并召他们参加他的晚餐；然后他们就从漫长的夏日劳作中休息了。你们惊讶地看到恶人得到如此美好的款待，沉溺于享乐；你们在这里看到虔诚的人遭受困扰时，对神的安排感到惊讶。但那些被弃绝的人没有被邀请参加羔羊的婚宴。不要奇怪神给贪婪的狗一块骨头；对他们来说，世界确实如此。让他们吃饱肚子；尽管如此，他们仍然会“躺在忧伤中”（以赛亚书 50:11），没有品尝到婚宴的滋味。

"And He said to me those are the true sayings of God."—Angels got a taste of Christ at the beginning, and have learned something that they had never known if man had not fallen. And though they be but beholders, and eat not of the supper as we do, yet when Christ's meat is on the table, it casts a good smell, and they delight to learn something of Christ which they knew not before. If they say, much more cause have we to say so, that God's word is "faithful and true." All the messes of the supper are for us, "His flesh is meat indeed" to us, and "His blood is drink indeed" to us. Say ye, Will not all men as well as angels say so? Do any deny God's word and sayings to be true? It will be thought, men for shame will not give God the lie in His face. Indeed, in general, we say God's words are true, but, when it comes to practice, we stand not to give Him the lie in His face. Like archers who set their eye upon the mark, and when all is done, the bow it breaks, and the arrow falls at their foot. Whilst conscience keeps in generals, and is a hundred miles from the word, we say the word is good, but when the word is near to command us, and to control our lusts, and deny our wills; then we do as Jeroboam's conscience, that slipt the shackles, when God's word was like (as he did think) to deprive him of his kingdom. Our conscience goes along with the word in general, but when it meets with our wild humours, or lights on Herod's belt,* then we cry and complain as he did. When our lusts rise, and the Word binds our conscience, then conscience gives God fair words, like a flattering friend, or knavish servant that is aye to seek when there is most to do. The adulterer says God's word is true, yet in time of temptation, when the seventh command comes in handy† grips, and hard wrestling, then he tells another tale. The mind is as a judge that aye does right till he get ill counsel, and then never a good turn. The mind afar off judges aright of God's word, but in comes the affections as an ill counsellor and does lead conscience by the nose. When it comes to practice, the affection is conscience's ill neighbour, like Rehoboam's counsellors, that led him wrong to his hurt.
他对我说：这些都是上帝的真实话语。—天使在起初就尝到了基督的滋味，并学会了他们以前从未知道的事情，如果人类没有堕落，他们将永远不会知道。虽然他们只是旁观者，并不像我们那样享用晚餐，但当基督的食物摆在桌上时，它散发出一股好闻的气味，他们乐于学习基督的一些以前未知的东西。如果他们这么说，那么我们有更多的理由说上帝的话是“忠诚和真实的”。晚餐上所有的食物都是为我们而设，“他的肉确是真食”给我们，“他的血确是真饮”给我们。你们说，岂非所有的人，像天使一样，也会这样说吗？有人否认上帝的话和话语是真实的吗？人们会认为，为了羞耻，他们不会当着上帝的面说谎。实际上，一般来说，我们会说上帝的话是真的，但是当涉及实践时，我们不敢当着上帝的面说谎。就像射手将目光投向标靶，但到头来，弓断了，箭落在了他们的脚下。 当良心保持在一般情况下，并且与言辞相距百里，我们说这个词是好的，但当这个词接近命令我们，控制我们的欲望，否定我们的意愿时；我们就像耶罗波安的良心一样，当上帝的话语（他认为）可能剥夺他的王国时，他就摆脱了束缚。我们的良心总体上与话语一致，但当它遇到我们的野蛮情绪，或者碰到希律的腰带时，我们就像他一样哭诉。当我们的欲望上升，话语束缚我们的良心时，良心就像一个奉承的朋友或者无赖的仆人，当最需要做事时总是找不到。通奸者说上帝的话是真实的，但在诱惑来临时，当第七诫命方便地抓住他时，他就会说另外一种说法。心灵就像一个法官，总是做正确的判断，直到得到了恶劣的建议，然后就不再做好事了。心灵远离时对上帝的话语做出正确的判断，但情感进来了，就像一个恶劣的顾问，牵着良心的鼻子走。当涉及实践时，情感就成了良心的坏邻居，就像罗波安的顾问们，误导他以致于受伤。

Verse 10, "And I fell down at His feet to worship."—We read of very few of John's faults. Here he fell twice in idolatry, inconsiderately taking the angel to be more than an angel, he directing his worship to God, no doubt, as he supposed; but his heart being too much addicted to admire and reverence a creature, he slips when he doats so much on instruments. Observe, humility can steal on our heart in the heat of love; and Satan can beguile us with it. Idolatry comes in upon John with a sweet disguise; he welcomed it as God's worship. Our hearts and Satan do work to other's hands. While we are not advising with God, our hearts go far on in pleasuring of sin, and covering of idolatry. But let men wash idolatry with all the holy water of Rome, it has aye a black skin. Many go farther on in idolatry than John did. Saul would not himself kill David, and does not mind the matter and event of it; nay, but he gives him over into the Philistines' hands. Sins (especially gross sins) have a bloody, black face, so that men must put on a mask before they kiss them. Men think to beguile their consciences by challenging of some circumstances. The Colossians worshipped angels (2:18), but they did it under pretence of humility. Israel did swear that they would not give their daughters to the Benjamites; but how made they up the matter? They bade the Benjamites at a dance take their daughters by force, and so they play their conscience a slip. Sin can go out at one door, when conscience bosts* it; and comes slipping in again with a new garment, it being that same sin. Pilate, he put murder from himself by washing his hands, and said, I am free of Christ's blood; he plastered his murder fairly with this, "The people caused him to do it." So swearing is good enough to many, if they swear the truth; men would fain have God's law beguiled. If vanity of apparel lose the name of pride, and commend this that it is called the fashion, it is thought good enough. But if your clothes be proud, your heart cannot be humble. If the deceiver can conn† his conscience, and win by‡ the eight command, and say, The bargain was made in daylight, your eye was your merchant, he thinks he has loupen§ dry-shod. But consider Jer. 2:22, "Though thou wash thyself with nitre, and take thee much soap; yet thy iniquity is marked before Me." Why is it that we learn not to deal honestly with God's law? Alas, we make the Almighty a child, provoking Him to anger, and then we put Him off with fair words. John here doated on the instruments, in his devotion, labouring to be thankful to God for the sweet news he had heard. It was an ordinary fault in many, to give more to some instruments, than was their due. Among the Hebrews (chap. 3), some will set up Moses as a High Priest. In Corinth, no preacher like Paul; says another, I think Apollos better; a third says, In my judgment, Cephas, Peter, is best of all. What are ministers but earthen pitchers carrying the heavenly treasures? If they be faithful, they should do as John the Baptist, when the people thought to have done homage to him, and took him to be Christ; he took them witness that he told them, "he was not the Christ, nor worthy to loose His shoe-latchet." Call no man Rabbi. God is witness that ministers desire to put you fair off their hands, and to send you to Christ. They are but the Bridegroom's friends carrying your love letters from your husband. But carry it who will, leave off comparing ministers with mysteries,* lest you provoke God to blow out the poor man's candle; and ye know that a blown out candle will have an ill smell. They but carry the trumpet; the Spirit blows. Ye should not dote on any man. Would you have an idol to waste your love on? There is one Christ Jesus; dote your fill on Him. Love, and better love† Him, till ye be wearied of loving Him. Beware that ye move not the Lord to take the gift from the ministers. The devil can cast wildfire in people's zeal, and cause them make a god of a man in whom there is not much stuff, if he were sifted. Is comfort bound to any man's tongue above another? Balaam's ass once made a preaching, that might have been a lesson to the ill man. I say, sirs, take God's meat, cook it who will. Alas! that ministers by their wicked lives should spoil God's meat, so as the children skunner.* Who would believe when John was in an angel's company, and ravished in the spirit, and had seen Christ so gloriously revealed to him, and such comfortable victories over Antichrist, having his heart so well set to praise God, that he would have snappered† on a course of idolatry. Hence, if we were in an angel's company, as was Judas,‡ the devil and sin are lying in wait to insnare us. This world is as a great wood, and at every tree-root there lies, and in every bush there lies a serpent. We had need to tell§ all our steps to heaven, and see whether we go right or wrong. When we are rejoicing in God, the devil can deceive us. Peter thought himself a humble man, when he said to Christ, "Thou shalt never wash my feet," but he was devilishly humble. In praying, reading, hearing, communicating, &c., temptations are at our elbow. Satan, in Job's days, came before the Lord to accuse the man; think ye not the devil is as bold as ever he was? And think ye that he dare not come to the Communion table? When Judas was at the table with Christ, Satan goes in with a sop. The devil has been at Christ's high messes, and will be waiting on to go into every believing soul. The world is like a piece of broad sea full of nets and lines. Satan hath laid his lines through the world, and it is all full of girns|| and traps wheresoever we go. In an instant John is here hooked with idolatry. David with the glance of an eye was hooked with adultery. We had need to pray, "Lead us not into temptation," and that we go not through Satan's camp without our armour, and our Christ with us. For Satan's arrows and bullets are flying thick about our ears, whatever we be doing. We live here beside ill neighbours, we dwell on a dry march* with Satan and his temptations. O let us beware of one that is at our elbow in the holiest work we can go about.
第 10 节，“我就俯伏在他脚前要拜他。”-我们很少看到约翰犯错。在这里，他两次陷入了拜偶像的错误中，不经思考地将天使视为超越天使的存在，他将崇拜指向上帝，毫无疑问，因为他这样认为；但他的心太过于崇拜和敬畏一个受造物，所以当他如此迷恋工具时，他就会犯错。请注意，谦卑可以在热爱的激情中悄悄渗入我们的心中；撒旦可以用谦卑欺骗我们。拜偶像以一种甜蜜的伪装降临在约翰身上；他将其欢迎为上帝的崇拜。我们的心和撒旦都在为别人的行动助长。当我们没有与上帝商议时，我们的心会在沉迷于犯罪和掩盖拜偶像的过程中远离我们。但是，让人们用罗马的圣水洗涤拜偶像，它仍然是黑色的。许多人在拜偶像方面比约翰更进一步。扫罗不愿亲手杀死大卫，但他并不在意此事和结果；不，他将大卫交给非利士人。罪恶（尤其是严重的罪恶）有着血腥、黑暗的面孔，以至于人们在亲吻它们之前必须戴上面具来欺骗自己的良心。人们试图通过质疑一些情况来欺骗自己的良心。 歌罗西书的人敬拜天使（2:18），但他们掩饰成谦卑。以色列人曾发誓不把女儿给便雅悯人，但他们如何解决这个问题呢？他们命便雅悯人在舞会上强行带走他们的女儿，这样他们的良心被违背了。罪过在良心警告时就离开，然后冒充全新的形象再次进入。彼拉多通过洗手把谋杀罪推卸掉，并称自己不沾耶稣的血；他通过"是百姓要他这么做"这一说辞来掩饰自己的谋杀。所以对于许多人来说，宣誓就足够了，只要宣誓是真实的；人们渴望欺骗神的律法。如果装饰虚华的行为不再被称为骄傲，而是被称为时尚，那就足够了。但是如果你的服饰引以为傲，你的心就不可能谦卑。如果欺骗者能欺骗自己的良心，通过第八诫获利，并说"交易是在白天进行的，你的眼睛是商人"，他会认为自己逃脱了刑责。但是请考虑耶利米书 2:22，"即便你用枸橼擦身，用大量肥皂洗净，你的罪孽在我面前仍是明显的。"为什么我们学不会诚实地对待上帝的律法呢？唉，我们把全能者当成孩子，激怒祂，然后用美言来哄骗祂。约翰在这里痴迷于工具，他在虔诚中努力感谢上帝所听到的好消息。许多人都有一个普遍的错误，就是给予某些工具比它们应得的更多。在希伯来人中（第 3 章），有些人把摩西当作大祭司。在哥林多，没有像保罗这样的传道人；另一个人说，我认为亚波罗更好；第三个人说，依我看，彼得是最好的。牧师们不过是携带天国宝藏的土器。如果他们忠诚，他们应该像施洗约翰一样，当人们以为要向他致敬，并把他当作基督时，他让他们作证，告诉他们“他不是基督，也不配解祂的鞋带”。不要称呼任何人为拉比。上帝作证，牧师们希望把你们美好地交给基督，并把你们送到祂那里。他们只是新郎的朋友，把你们丈夫的情书带给你们。 但是，无论谁来承担，都不要将牧师与奥秘相比较，以免激怒上帝吹灭可怜人的蜡烛；你们知道，熄灭的蜡烛会有一股难闻的气味。他们只是吹响号角，圣灵吹动。你们不应该迷恋任何人。你们想要一个偶像来浪费你们的爱吗？有一个基督耶稣；尽情地迷恋他。爱他，更好地爱他，直到你们对爱他感到厌倦。小心，不要让主从牧师那里拿走礼物。魔鬼可以在人们的热情中投掷野火，并使他们把一个人当作神，而这个人并没有多少价值，如果他被筛选的话。安慰是否与任何人的舌头有关？巴兰的驴曾经传道，这可能对那个坏人是个教训。我说，先生们，无论谁来烹饪，都要接受上帝的食物。唉！牧师们因为他们邪恶的生活而糟蹋上帝的食物，以至于孩子们讨厌。谁会相信约翰曾与天使同在，被圣灵陶醉，看到基督如此荣耀地向他显现，并在反基督的战斗中取得如此舒适的胜利，他的心如此渴望赞美上帝，他竟然会陷入拜偶像的行径中。 因此，如果我们像犹大一样与天使在一起，魔鬼和罪恶就会潜伏着诱捕我们。这个世界就像一片茂密的森林，在每棵树根下，每个灌木丛中都躺着一条蛇。我们需要把我们走向天堂的每一步都告诉别人，看看我们是对还是错。当我们在上帝面前欢喜时，魔鬼可以欺骗我们。彼得认为自己是一个谦卑的人，当他对基督说：“你永远不会洗我的脚”时，但他是魔鬼般的谦卑。在祈祷、阅读、听道、交流等过程中，诱惑就在我们身边。撒旦在约伯的时代就来到主面前控告这个人；难道你们不认为魔鬼仍然像以前一样胆大吗？你们认为他不敢来到圣餐桌前吗？当犹大与基督一起坐在桌子旁时，撒旦带着一块饼进来了。魔鬼曾经参加过基督的盛宴，并将继续等待进入每一个信仰的灵魂中。世界就像一片广阔的海洋，到处都是网和钓线。撒旦在世界上布下了他的网，无论我们走到哪里，都充满了陷阱和诱饵。约翰在一瞬间被偶像崇拜所迷惑。大卫只是一眼的瞥视就被淫乱所迷惑。 我们需要祈祷，“不要让我们陷入诱惑”，并且我们不要没有盔甲和我们的基督就穿过撒旦的营地。因为无论我们在做什么，撒旦的箭和子弹都在我们耳边飞来。我们住在这里，旁边是邻居不好，我们在与撒旦和他的诱惑一起的干燥边界上居住。哦，让我们小心那个在我们最神圣的工作中一直在我们身边的人。

"See thou do it not, I am thy fellow-servant."—Angels will have none of God's glory. All that have gifts or light should labour to see that our Lord gets His glory. When that beast† suffered men to fall down on their knees to give him that worship and title that was due only to Christ, we may know by that what spirit was in him. The man that is nearest to God would have all glory given only to God. God and we must not be halvers‡ in His glory. Papists say they give glory to God, but images must have a bow by the way! Is not our part to keep good neighbourhood with God? to keep His marches?§ Grace may well satisfy us; glory is a high mass,|| none may say to Christ in that half mind. Cornelius gave his knee to Peter, but he refused it. Where there is betwixt God and us a creature that represents God, if we bow a knee to it, that smells of idolatry, although our worship be directed to God. We have a jealous husband. If ye bow the knee to a creature, and say it is to Christ, it is as a wife should prostrate herself to a strange lover, and then say, "God knows my heart is towards my husband." Idolatry may be idolatry although men intend not idolatry in worshipping the creature. They who say John intended to worship the angel, have not well considered the place. John directed both his inward worship and his knee worship to God, and took the angel to be God, otherwise the angel's reproof, "I am thy fellow-servant," were not worth a straw. And yet he is rebuked for idolatry in directing knee-worship to an angel. Cornelius intended not to give to Peter what was due to God, he kend,* as it was told him, that Peter was a man; yet he thought, for his Master's sake, and the gospel's sake, he would bow his knee to him. For which he was rebuked.
"不要这样做，我是你的同仆。"——天使不会接受上帝的荣耀。所有有恩赐或光明的人都应该努力确保我们的主得到他的荣耀。当那兽容许人们跪下来崇拜他，并给予他只属于基督的尊号时，我们可以从中知道他内心的精神。离上帝最近的人会将所有的荣耀都归给上帝。上帝和我们不能在他的荣耀中分一半。天主教徒说他们将荣耀归给上帝，但偶像必须顺便受到膜拜！我们的任务不是与上帝保持良好的关系吗？保持他的领土？恩典可以满足我们；荣耀是一场盛大的弥撒，没有人可以在那半心态下对基督说话。哥尼流向彼得下跪，但彼得拒绝了。当我们与上帝之间有一个代表上帝的创造物时，如果我们向它下跪，那就有偶像崇拜的味道，尽管我们的崇拜是指向上帝的。我们有一个多疑的丈夫。如果你向一个创造物下跪，并说这是为了基督，就像一个妻子向一个陌生的情人俯身，然后说：“上帝知道我的心是向我的丈夫。”崇拜创造物可能是偶像崇拜，即使人们没有意图在崇拜创造物时崇拜偶像。 那些说约翰打算崇拜天使的人没有好好考虑到情境。约翰将他内心的崇拜和跪拜都指向了上帝，并将天使视为上帝，否则天使的责备“我是你的同伴仆人”就毫无意义。然而，他因将跪拜指向天使而受到了偶像崇拜的责备。科尼利乌斯并不打算将属于上帝的敬拜献给彼得，他知道彼得是个人，正如有人告诉他的那样；然而，他认为出于对他的主和福音的缘故，他会向彼得跪拜。因此，他受到了责备。

"The testimony of Jesus is the spirit of prophecy."—This is the testimony of Christ, which comes from the Spirit of Christ, who reveals things to come. As ministers are witnesses for Christ, so they must see and hear, otherwise they cannot depone upon their consciences to the people. They must have the spirit that John had, John 15:26, "The Spirit of truth." 1 Cor. 12:3, "None can call Jesus the Lord, but by the Spirit." This will tell men if they be rightly called ministers; and if they want the Spirit, they sound not with the trumpets, but with rams'-horns. I shall add no more. Amen.
耶稣的见证是预言的灵。这是基督的见证，来自基督的灵，他向人们启示未来的事情。正如传道人是基督的见证人一样，他们必须看见和听见，否则他们无法对人们的良心作证。他们必须拥有约翰所拥有的灵，约翰福音 15:26 说：“真理的圣灵”。哥林多前书 12:3 说：“若不是被圣灵感动，没有人能称耶稣为主。”这将告诉人们他们是否被正确地称为传道人；如果他们缺乏圣灵，他们所发出的声音不是吹号角，而是吹羊角。我不再多说。阿门。

SERMON XIV* —Cant. 2:8–12.
第十四篇讲道* —雅歌 2:8–12。

The voice of my Beloved! Behold He cometh leaping upon the mountains, skipping upon the hills, &c.—Cant. 2:8–12.
我所爱者的声音！看哪，他马上跳跃在山上，跃跃欲试在小山上。——《雅歌》2:8-12。

IN these words (as we observed in the last sermon on this text) there are set down five particulars as to how the Church calls Christ, "My Beloved," and how she takes Him up. I. She discerns His voice. II. She espies Him "coming." III. In His own person, "Behold He cometh." IV. The manner of His coming, "skipping and leaping." V. The impediments in His way, "mountains and hills."
在这些话语中（正如我们在上一篇关于这段经文的讲道中所观察到的），有五个细节描述了教会如何称呼基督为“我所爱的”，以及她如何接纳祂。一、她辨别出祂的声音。二、她发现祂“来了”。三、在祂自己的身上，“看哪，祂来了”。四、祂来的方式，“跳跃和腾跃”。五、阻碍祂前进的障碍，“山岭和小山”。

These are already expounded, only there remaineth a few† things, that which should have been marked before, which I add in this place. The Church says not,‡ It is "the voice of my Beloved," but for haste she says no more but, "My Beloved's voice!" When Christ is either heard or seen by a faithful soul, He wakeneth up, in the twinkling of an eye, the passions of that soul. Joy will not let her get out the rest of her words. What raises the child of God's heart? What but news from heaven of Christ? When the disciples hear tell of Christ's resurrection, they run to the grave for joy. The heart runs before the mouth. Ye may try by this way whether ye be Christ's or not; if the heart leap for joy at the name of Jesus, if the affections leap out and embrace Christ about the neck, so that the heart strive and out run the tongue. The conscience is slow, the heart is quick and swift. The affections like dry timber, any spark of fire casten in upon them makes them soon to burn; the conscience is like green wood that burns not soon, yet keeps the fire durable. The affections are like the needle, the rest of the soul like the thread; and as the needle makes way and draws the thread, so holy affections pull forward and draw all to Jesus. The affections are the ground* and lower part of the soul, and when they are filled they set all the soul on work; when there is any love in the affections, it sets all the rest of the faculties of the soul on work to duty, and when there is any corruption in the affections, it stagnates the soul, will, mind, and conscience. Affections are the feet of the soul, and the wheels whereupon the conscience runs. When a man is off his feet he cannot run or walk; so when the affections are lame, the soul moves on crutches.
这些已经被阐明，只剩下一些事情，之前应该被标记出来的，我在这里补充。教会并没有说，“这是我所爱的声音”，但为了赶时间，她只说了“我所爱的声音！”当基督被一个忠诚的灵魂听到或看到时，他会在一眨眼的功夫里唤醒那个灵魂的激情。喜悦不让她说出剩下的话。是什么让上帝的儿女的心欢跃？难道不是来自天堂的关于基督的好消息吗？当门徒们听说基督复活的消息时，他们为了喜悦而跑向坟墓。心在嘴前奔跑。你可以通过这种方式来判断自己是否属于基督；如果心因耶稣的名而欢跃，如果感情跃出来拥抱基督的颈项，以至于心努力并超越舌头。良心迟钝，心灵迅速。感情像干木头，任何火星一落其中都会迅速燃烧；良心像绿木，不容易燃烧，但能持久地保持火焰。 感情就像针，灵魂的其余部分就像线；就像针穿过并拉动线一样，圣洁的感情会拉动并吸引所有人向耶稣。感情是灵魂的基础和底层，当它们被填满时，它们会让整个灵魂开始运作；当感情中有爱时，它会让灵魂的其他能力开始履行职责，而当感情中有腐败时，它会使灵魂、意志、思想和良心停滞不前。感情是灵魂的脚，也是良心奔跑的车轮。当一个人失去脚力时，他无法奔跑或行走；所以当感情受伤时，灵魂就像靠拐杖行走。

There does yet remain something to be spoken concerning these "mountains." God comes in mercy to two sorts of people. He comes to some before ever they be aware of His coming; He steals upon them before ever they hear or see Him. So Christ stealed in upon the thief on the cross, when he was wallowing in his sins. He came unawares upon Paul going to Damascus to persecute the church. But after Regeneration, the child of God knows His tongue, and hears the noise of His feet before He come; yea, they be like hungry cattle so given on* Christ, that they are ever looking over the mountains to see if He comes, and are always setting up their ears to hear if they can know His voice, and discern His leaps and skippings.
关于这些“山”，还有一些话要说。上帝怜悯地来到两种人面前。他来到一些人面前，他们还没有意识到他的到来；他在他们听到或看到他之前悄悄地接近他们。所以，当那个在十字架上沉溺在罪恶中的贼时，基督悄然而至。他在保罗前往大马士革迫害教会时悄然而至。但在重生之后，上帝的儿女认识他的声音，听到他脚步的声音在他到来之前；是的，他们像饥饿的牲畜一样追求基督，他们总是翘首以待，看看他是否来临，总是竖起耳朵，听听是否能认出他的声音，辨别他的跳跃和蹦跳。

"Behold He is standing behind our wall."—Before Christ speak, He comes leaping upon the mountains. Now here He comes near ere they see Him, so that there is but one wall betwixt them, and lest the wall should hinder from a sight of Him, she sees Him looking out at the windows. We see that it is a note or mark of the true Church and child of God, to grow in fellowship and communion with Jesus Christ. 2 Thess. 1:3, "We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly." The word signifieth that it groweth above the blade. Let us be carried through with faith and love, with our sails up, into perfection. Heb. 6:1. Paul is brought in by the Spirit of God chasing the kingdom of heaven, and doing nothing else but chasing it: "This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus." We must press fast forward, and run as in a race after the prize of the high calling of God in the way to heaven, even in many difficulties. Like a boat sailing against tide, wind, and weather; if we do not go forward, we will not miss to sail backwards. This condemns many in our age, dwarf Christians, that eat much, and are not like to thrive! They have many glorious meetings at Communions with Christ, and yet they grow not; they remain still like the seven lean kine that Pharaoh saw, that devoured the seven fat kine, and yet remained still lean. And they may be compared to a strange fire that casts a blaze, and in end turns to smoke; and to locusts that loup up with a start, and fall down to the earth again. O! it is the ill of our church that it is going backward. Christ was once behind the wall; now He is beyond the curtain, and now removing. But how is this made good? How do I prove it to be the sign of a removing Christ? When God tells the prophet Jeremiah, (Jer. 16:2), that he was to remove, He says, "Thou shalt not take thee a wife, neither shalt thou have sons or daughters in this place." Alas! Jesus Christ marries few now! every one seeks their own things, and few are born over again by the immortal seed of the word. When Christ will not marry a Church, and beget sons and daughters, it is a token that He is going away. Christ must be going away when He is transporting His goods. The power and life of preaching is away, His servants banished to other lands; our Bishops complain that there are so many in the land that have Bibles. Woe to them when I depart from them.
看哪，祂站在我们的墙后面。在基督说话之前，祂跃上山来。现在祂靠近他们之前就出现了，只有一堵墙隔开他们，为了不让墙妨碍他们看到祂，她看见祂从窗户里往外看。我们看到，与耶稣基督的交通和交流是真正教会和神的儿女的标志。帖撒罗尼迦后书 1:3，“弟兄们，我们该常常为你们感谢神，这本是合宜的，因你们的信心格外增长。”这个词意味着它超越了芽。让我们带着信心和爱心，扬起帆，追求完全。希伯来书 6:1。保罗被上帝的灵引导追求天国，除了追求天国之外，什么也不做：“我只有一件事，就是忘记背后，努力面前的，向着标竿直跑，要得神在基督耶稣里从上面召我来得的奖赏。”我们必须迅速向前，像在比赛中追求天国之路上神的高召的奖赏一样，即使在许多困难中也要奔跑。 就像一艘逆流而行的船，无论风雨如何，如果我们不前进，就会倒退。这谴责了我们这个时代的许多人，他们是矮小的基督徒，吃得很多，但不像是会茁壮成长的！他们在与基督的圣餐中有许多荣耀的相遇，但他们并没有成长；他们仍然像法老所见的七只瘦牛一样，吞食了七只肥牛，却仍然瘦弱。他们可以被比作一团燃烧的奇怪火焰，最终变成了烟雾；他们可以被比作一群跳跃着升起的蝗虫，然后又落回地面。哦！我们的教会正在倒退，这是我们的不幸。基督曾经在墙后面，现在他已经超越了帷幕，正在迁移。但这是如何证明的呢？我如何证明这是基督即将离去的迹象呢？当上帝告诉先知耶利米（耶 16:2）他将要离去时，他说：“你在这地方不可娶妻，也不可生儿养女。”唉！如今耶稣基督很少结婚！每个人都追求自己的事情，很少有人因着那不能朽坏的道而重生。 当基督不与教会结婚，不生儿育女时，这是他要离去的预兆。当基督运送他的财物时，他必将离去。传道的力量和生命已经离去，他的仆人被流放到其他地方；我们的主教抱怨说，这个国家有那么多人拥有圣经。当我离开他们时，他们将遭受灾难。

"Behind our wall," that is, Behold He dwells in our house of clay, as it is termed, Job. 4:19. John 1:14, "The Word was made flesh, and dwelt among us." And it is called our wall, because we have an interest in the man Jesus Christ, since He has our nature upon Him. Christ Jesus is here resembled to a great city, the blessed human nature of Christ is a wall; the gate or porch to enter in through to that city, are the wounds of our Lord Jesus. There is a fair fountain in the midst of the city called David's well, which is meaned of the heart-blood of Christ Jesus crucified; the indwellers are the elect. The humanity of Christ is our wall of defence; all the stones of it are hewn stones, out of Adam; for Jesus Christ is Adam's son. Now, the use of walls is to defend the city. Zech. 2:5. God is a wall of fire about Jerusalem; all that are within our walls are sure from God's wrath; this wall holds off all sorts of cannon. The body and soul of our Lord Jesus Christ was the buckler that received all the strokes that God's justice did let out against us. When the Lord did cast that great and heavy dart of His wrath against elect sinners, Christ had a body, and He came running and received that dart, both in His soul and body. Isaiah 53:5, "But He was wounded for our transgressions, He was bruised for our iniquities, the chastisement of our peace was upon Him, and with His stripes we are healed."
“在我们的墙后面”，也就是说，看哪，他住在我们这个被称为泥土之家的地方，约伯记 4:19。约翰福音 1:14，“道成了肉身，住在我们中间。”而且它被称为我们的墙，因为我们对耶稣基督这个人有兴趣，因为他身上有我们的本性。基督耶稣在这里被比作一座伟大的城市，基督的祝福人性是一堵墙；进入这座城市的门或门廊，是我们主耶稣的伤口。城市中间有一个美丽的泉水，叫做大卫的井，意思是基督耶稣被钉在十字架上的心血；居民是蒙拣选的人。基督的人性是我们的防御墙；它的所有石头都是从亚当那里凿出来的；因为耶稣基督是亚当的儿子。现在，墙的用途是保护城市。撒迦利亚书 2:5。神是耶路撒冷周围的火墙；我们墙内的所有人都能确保不受神的愤怒；这堵墙挡住了所有种类的炮弹。我们主耶稣基督的身体和灵魂是接受神公义对我们发泄的一切打击的盾牌。 当主向蒙拣选的罪人发出他那伟大而沉重的愤怒之箭时，基督有一个身体，他跑过来接住了那箭，既在他的灵魂中，也在他的身体中。以赛亚书 53:5，“他为我们的过犯受了创伤，为我们的罪孽受了损伤，因他受的刑罚，我们得平安；因他受的鞭伤，我们得医治。”"

The Lord did cast upon man a great mountain of His wrath; but betwixt God's casting and the lighting of it, Jesus, a Saviour timeously ready in trouble, came in and bare the burden. God had shot the arrows of His indignation at us; but betwixt the loofing* of the arrow, and the lighting of it, our Lord came in and held the arrows off us. Christ's body was our shield of defence. Now, all ye that would be safe from judgment and the wrath to come, lie under this wall; keep the town as ye love your life; hold you within the city. If ye should die in the cause, it is but a pint or quart of your blood that ye lose for Christ, and it is not lost, it will surely be restored. Satan and the world strives to make a gap in this wall and to take the town; but stay within the ports and be saved. The Jews cast down this wall, but our Lord built it up in three days. It is a great benefit to us, that when (whereas) mountains of sin were betwixt God and us, now we are made so near, that in Christ there is but a wall betwixt God and us. How foolish is the church of Rome, that takes such a long journey by saints and angels to go to God by, when the way is easy and near, if they would come to Jesus Christ.
主将他的愤怒大山投在人身上；但在上帝投掷和它降临之间，耶稣，一位及时在困境中准备好的救主，进来承担了负担。上帝向我们射出了他愤怒的箭矢；但在箭矢离弦和降临之间，我们的主进来抵挡住了箭矢。基督的身体是我们的防御盾牌。现在，凡想要远离审判和将来的愤怒的人，躺在这堵墙下；像爱你们的生命一样保护这座城市。如果你们为这个事业而死，只是流出一点或一夸脱的血为基督，它并不会丧失，它一定会得到恢复。撒旦和世界努力在这堵墙上开一个缺口并夺取这座城市；但留在城门内并得救。犹太人拆毁了这堵墙，但我们的主在三天内重建了它。对我们来说，这是一个巨大的好处，因为当（在）我们与上帝之间有一座山峰的时候，现在我们与上帝如此接近，以至于在基督里只有一堵墙隔开我们和上帝。 罗马教会是多么愚蠢，他们要通过圣徒和天使来走一条漫长的旅程去找上帝，而实际上，如果他们愿意去找耶稣基督，道路是轻松而近的。

"He looketh forth at the windows, showing Himself through the lattice."—This looking out at the windows, and through the lattice, signifies the Lord Jesus showing Himself to His elect through the windows of His human nature. Jesus is a flower set in the windows of the human nature, and a rose with many leaves, that casteth a sweet smell through mankind. For as Jesus Christ is man, the Lord strikes certain windows out of Him. Now the use of windows is, that such as are within the house may see such as are without the house, and that they may see them again. Christ had infirmities as we have every way, except sin, for in that He suffered Himself, and was tempted, He is able to succour them that are tempted. "He was a man of sorrows, and acquainted with grief" (Isaiah 53:3). Now at the window of His own sorrow, He looketh out to your sorrow, and my sorrow, and out at this window He sees all the mourners of Zion, and the broken-hearted. This is a sweet thing that the cross of Christ is so fair a glass, in which He sees our heavy cross. Dost thou sigh and groan? Jesus Himself sighed, and saw these sighs in the glass of His own. Art thou poor? pitiful Jesus sees thy poverty, He knows what it is to be poor, He was poor Himself. Art thou hungry and thirsty? so was our Lord Jesus. And Jesus Christ knows what it is to die, for He died Himself. Here are the emblems or Christ and His church. Jesus has gone along the narrow bridge, and He reaches back His hand to lead us along the bridge. Christ and we came to a deep running water together, Christ ventured His life to dry the ford, and having broken the streams of it, He runs back and convoys us through with Himself. "For we have not an high priest who cannot be touched with the feeling of our infirmities, but was in all points tempted as we are, yet without sin" (Hebrews 4:15). And more; when He bruised our Lord Jesus, He did strike out fair windows in His body, deep windows with abundance of blood gushing out at them; and through these windows, we see Jesus in His love and in His mercy. We see His tender heart for us when we are under crosses and infirmities; we have a copy before our eyes. All ye crossed ones of Jesus, look up to this window, and behold the like in Christ. When a potter is to make a number of vessels all of one measure, he casts one first in the mould, which is a pattern to all the rest. So Christ, being first cast in the mould, must have all His elect children to be so also, all must have His stamp, His colour, His livery, His coat of arms."
他透过窗户向外看，通过格子展示自己。这个透过窗户和格子向外看，意味着主耶稣通过他人性的窗户向选民展示自己。耶稣是一朵开在人性窗户上的花，是一朵有许多叶子的玫瑰，透过人类传递出甜美的香气。因为耶稣基督既是人，主击打了他身上的某些窗户。现在窗户的用途是，屋内的人可以看到屋外的人，也可以再次看到他们。基督像我们一样在各个方面都有软弱，除了罪，因为他自己受苦，被试探，所以他能帮助那些被试探的人。“他是被人厌弃、被人弃绝的，多受痛苦、多经忧患的人”（以赛亚书 53:3）。现在在他自己的悲伤之窗，他向你的悲伤和我的悲伤望去，透过这扇窗户，他看到锡安的所有悲伤者和伤心人。基督的十字架是如此美丽的一面镜子，他透过它看到我们沉重的十字架，这是一件甜美的事情。你叹息和呻吟吗？耶稣自己叹息，并在他自己的镜子中看到这些叹息。你贫穷吗？ 可怜的耶稣看见你的贫穷，他知道贫穷是什么样子，他自己也曾贫穷过。你饥饿渴望吗？我们的主耶稣也是如此。耶稣基督知道死亡是什么，因为他自己曾经死过。这里有基督和他的教会的象征。耶稣已经走过了狭窄的桥梁，他伸出手来引领我们走过这座桥梁。基督和我们一起来到了一条深深的流水旁，基督冒着生命危险来干涸这条河，打破了它的水流，然后他回来护送我们通过。"因为我们的大祭司，并非不能体恤我们的软弱，他也曾凡事受过试探，与我们一样，只是他没有犯罪"（希伯来书 4:15）。而且，当他击打我们的主耶稣时，他在他的身体上打出了美丽的窗户，深深的窗户里涌出了大量的鲜血；通过这些窗户，我们看到了耶稣的爱和怜悯。当我们承受十字架和软弱时，我们看到了他对我们的温柔心怀；我们眼前有一个复制品。耶稣的十字架上的人们啊，抬头看这扇窗户，看看基督的样子。 当陶工要制作一系列尺寸相同的容器时，他首先在模具中铸造一个，这个模具成为其他所有容器的样板。因此，基督也是首先被铸造在模具中，他的所有拣选的子民也必须如此，他们都必须有他的印记、他的颜色、他的制服、他的家族纹章。"

"My beloved spake and said unto me."—Now does the Church relate the words of her beloved calling upon her; and see how many ways the Lord shows himself to His church. 1. He speaks to her ear. 2. He runs and leaps before her eye. 3. He stands behind the wall. 4. He looks out at the window to her. 5. He ends as He began, and speaks to her ear. This lets us see there are some happy times, wherein Christ urgeth Himself upon His children, and fills both ears, eyes, tongues, hands, hearts, and fills all with Christ. The soul of the child of God has certain feast days; it is even with the child of God, as it is with Jordan, all the banks are full; sometimes the soul will be full of Christ, so that it is full from bank to brae. See how Christ fills the apostle, 1 John 1:1, "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life, verse 3, that which we have heard and seen declare we unto you." Behold the apostle is going round about Christ, and filling himself with Christ, like hungry men at a feast. They hear Him, they see Him, they look upon Him, and eye Him, and which is more, they handle Him with their hands. O! these are glorious times when the child of God gets a great feast of Christ; and if He fill us here while we are from home, and are such narrow-hearted vessels that God must enlarge us, Psalm 119:32. How full shall we be of God when we shall see Him as He is! Psalm 63:5. "My soul shall be filled as with marrow and fatness. Eat, O friends, drink, yea, drink abundantly, O beloved," Cant. 5:1. When any of these glorious times comes, we may not think but Christ will away again. What should we then do? Even as Joseph did, he caused his brethren to leave a pledge to assure him that they would return again: so ye must cause Jesus to leave His seal, and His ring, and some footsteps of His grace, and take instruments in the hand of the Spirit, that He will return.
我心所爱的人对我说话。现在教会讲述她所爱的人呼唤她的话语；看看主以多种方式向他的教会显现。1. 他对她的耳朵说话。2. 他在她的眼前奔跑跳跃。3. 他站在墙后。4. 他从窗户向她张望。5. 他以开始时的方式结束，并对她的耳朵说话。这让我们看到有一些幸福的时刻，基督在这些时刻迫使自己进入他的子民，并用基督充满他们的耳朵、眼睛、舌头、手、心，充满一切。神的儿女的灵魂有一些宴会的日子；对于神的儿女来说，就像约旦河一样，所有的岸边都是满的；有时候灵魂会充满基督，以至于从岸边到山坡都是满的。看看基督如何充满使徒，约翰一书 1:1，“从起初原有的生命之道，就是我们所听见、所看见、亲眼看过、亲手摸过的。”第 3 节，“我们将所看见、所听见的传给你们。”看哪，使徒正在围绕基督转动，像饥饿的人在宴会上充实自己。 他们听到祂，他们看到祂，他们凝视祂，注视祂，更重要的是，他们用手触摸祂。哦！当神的儿女享受到基督的盛宴时，这是多么荣耀的时刻；即使我们在离家的时候，祂也充满了我们，因为我们是如此狭窄的器皿，上帝必须扩大我们，诗篇 119:32。当我们看到祂的真实面貌时，我们将会充满上帝！诗篇 63:5。“我的心灵必如得了骨髓和肥脂，我口中必歌颂你。我的朋友们哪，你们要吃，要喝，且多多地喝，我所亲爱的。”雅歌 5:1。当这些荣耀的时刻来临时，我们不应该认为基督会离开。那么我们应该怎么办呢？就像约瑟一样，他让他的兄弟们留下一个保证，以确保他们会回来：所以你们必须让耶稣留下祂的印章、祂的戒指，和祂恩典的一些痕迹，并接受圣灵的引导，确信祂会回来。

Ye see in the Church a sweet and commendable virtue in these words, she sets down the very progress of all the ways and dealings of the King of kings to her soul. In all His ways she sees what Christ is doing; when He is afar off, she knows Him, she sees Him running and leaping, she sees Him behind the wall, looking out at the windows, and through the lattice. She hears Him nearer hand speaking, she writes up His very words. We see the child of God marks the ebbings and the flowings, the comings and goings of the Spirit of God, and sees Christ in all His footsteps. When Christ comes at the dead hour of the night, she hears His knocks through her sleep, and knows His voice. He can put in His hand, and open the bar of her conscience to come in, she knows what He is doing, she feels the smell that drops from His finger-ends. What bred* experience of Christ? even a daily walking with Him, ye know the courtiours that are about the king's person day and night, they can write a chronicle of the king's life, and can tell how many miles he rides in the day. So says David, "My eyes are ever towards the Lord." Then ye must see what God is doing: it is God's quarrel with Jerusalem, that she knew not the things that belonged to her peace. God was offering peace to her, but she knew not what He was doing. This is the way of the wicked, God is on their right hand, and on their left hand, behind them, and before them, and they never see Him; they regard not the work of the Lord. There is fire made ready in heaven, and Sodom eats and drinks till God comes with fire and brimstone and draws the table. The old world is making marriages, and sees not what Noah sees, till God, with the deluge of water, comes to the ending of their contracts. Men will not give their conscience leave to believe all of God that it should believe; they will not let their consciences go through the earth to see what God is doing, but imprison, and set a march to it. All that we have to do in this life is to take heed what God does, and what we ourselves do. Isaiah 26:11, "Lord, when Thy hand is lifted they will not see." It is the sin of our age, our Beloved is come on the mountains, yet His leaping upon us is like a serpent upon a stone, and like the way of an eagle in the air, it leaves no print of the Lord's footsteps behind it in men's hearts; and (which is a more pitiful thing) God is departing and no man looks to it. The prophet Jeremiah has a word which is the very extracts* of Scotland's case, Jer. 12:4. He sees the cause of God's wrath upon man and beast was upon the account of a speech among the people; "He shall not see our last end." A strange word! they say we shall die, and run through hell and the grave, and leap into eternity, and the Lord shall never see us! So we have said, God shall not see our last end; because we see not God, we think God sees not us; but persuade yourselves Scotland's doom is given up in heaven. And, therefore, for the glory of God, and your own salvation, see what God is doing. I will tell you what He is doing; He is bidding the king take his dough† upon His shoulder, in the twilight of the evening, because he must surely go into captivity.
你在教堂中看到了一种甜美可赞美的美德，这些话表达了万王之王对她灵魂的一切方式和行为的进展。在祂的一切方式中，她看到基督在做什么；当祂远离时，她认识祂，她看到祂奔跑和跳跃，她看到祂在墙后，透过窗户和格子窥视。她听到祂近在咫尺的说话，她记录下祂的话语。我们看到神的儿女标记着神的灵的涨落、来去，并在基督的每一步中看到祂。当基督在深夜的死寂时刻来临，她在睡梦中听到祂的敲门声，认识祂的声音。祂可以伸手，打开她的良心之门进来，她知道祂在做什么，她感受到从祂的手指尖滴下的气味。是什么培养了对基督的经验？就是与祂每天同行，你们知道围绕着国王日夜侍奉的侍从，他们可以写下国王生活的编年史，可以告诉他一天骑了多少英里。大卫也这样说：“我的眼目时常仰望耶和华。”然后你们必须看到上帝在做什么：这是上帝与耶路撒冷的争斗，因为她不知道属于她平安的事。上帝向她提供了和平，但她不知道上帝在做什么。这是恶人的方式，上帝在他们的右手和左手上，在他们的后面和前面，他们从来看不见他；他们不关心上帝的工作。天上已经准备好了火，所多玛吃喝，直到上帝带着火与硫磺来到并收拾饭桌。古代世界正在结婚，却看不到挪亚所看到的，直到上帝用洪水来结束他们的契约。人们不愿意让自己的良心相信上帝应该相信的一切；他们不愿意让自己的良心穿越大地去看上帝在做什么，而是将其囚禁，并设立了一道障碍。我们在这个生活中所要做的就是留心上帝在做什么，以及我们自己在做什么。以赛亚书 26:11，“主啊，当你的手举起时，他们不会看见。”这是我们这个时代的罪孽，我们的至爱者已经来到山上，然而他向我们扑来，就像蛇扑向石头一样，像鹰在空中飞翔一样，不在人们的心中留下主的足迹；而更可悲的是，上帝正在离去，却没有人注意到。先知耶利米有一句话，非常贴切地揭示了苏格兰的情况，耶利米书 12:4。他看到上帝对人类和动物发怒的原因是因为人民之间的言论：“他看不见我们的结局。”这是一个奇怪的话！他们说我们会死，穿越地狱和坟墓，跳入永恒，主却永远看不见我们！所以我们说，上帝看不见我们的结局；因为我们看不见上帝，我们以为上帝也看不见我们；但请相信，苏格兰的命运已经在天上决定。因此，为了上帝的荣耀和你们自己的救赎，请看看上帝正在做什么。我告诉你们他在做什么；他正在命令国王在黄昏时分将他的面团放在肩上，因为他必定要被掳去。

"Rise up, my love, my fair one, and come away."—Here is two things to be exponed. 1. Christ exhorting her to arise and come away. 2. Our Lord's title and style that He gives her, "My love, my fair one." The exhortation we may marvel at. What needs our Lord bid her arise and come away, for she cannot but wait; for he is coming to her.‡ But if Jesus come never so near a sitting and sleeping soul (as the church is here) Christ and that soul shall never meet. Before ever the Lord Jesus and we meet, we must once be wakened, and set upon our feet; 'tis true our Lord Jesus comes to us all lying; but before He and we have struck hands together, we must be on our feet. Ye have a notable example of this, Cant. 5. Christ comes a far journey to His spouse, our dear Lord Jesus, His head and His locks were wet with dew and rain, He comes to the door, He speaks to her, and she to Him, there is but a thin door betwixt them, men would think they will meet now; and yet for as near as Christ was to her they meet not; He goes His way, and that was upon the account she would not soil her feet, and open to Him. The reason is, heaven and salvation come to no man in a dream. There be two graces given to the children of God when the Lord and they meet, God's knocking and calling, or grace knocking and calling without; and God's wakening grace stirring up the soul within. When Christ comes near you in the word and sacraments beware of security. I know none in God's word that sleeped when they had the presence of Christ with them, but the three disciples. And they wakened with sorrowful hearts, they lost their Master, and never got Him again till He was shamefully put to death. Oh! security, security! may be called the Christian's falling sickness, wherever this sickness comes upon him, it will cast him into the fire and into the water. Solomon had a bed watched about with "threescore valiant men, that were expert in war" (Cant. 3:7). The spiritual meaning is, Christ is our Solomon, and the king of peace, that dwells in our hearts, and the souls of His children, by faith; (He lies betwixt their two breasts), so the bed of Christ must be guarded by more than threescore watchful thoughts, for fear Christ should be stolen out of the soul, when the soul sleeps: and for fear that the new creature, or the image of God in man should be destroyed. Sleeping is an enemy to health, when used too much, especially in the spring time, for it breeds fevers, and many dangerous diseases; much waking preserves the health. When the Gospel is in a land, then is spring time; and ye lose the life of godliness, and fall in dangerous diseases of soul, if ye fall asleep then. It is true, God dealeth mercifully with His own elect, howbeit they be secure, and forsake them not, but it is not their deserving. David cried to Abner, because he watched not carefully his master, Saul. 1 Sam. 26:16, "As the Lord liveth, ye are worthy to die, because ye have not kept your master, the Lord's anointed." So it may be said to many Christians, "As the Lord liveth, ye are worthy of death, because ye watched not over Christ when dwelling in your hearts."
"我的爱人，我的佳美人，起来，和我一同离开。”——这里有两件事需要解释。1. 基督劝她起身离开。2. 我们的主给她的称号和称谓，“我的爱人，我的佳美人。”我们对这劝告或许会感到惊奇。我们的主为何需要劝她起身离开，因为她不需要等待了; 因为他正在走向她。‡但是如果耶稣来到一位坐着睡觉的灵魂身边（如同教会在这里）, 基督和那个灵魂将永远不会相遇。在主耶稣和我们相遇之前，我们必须被唤醒，站起来；的确，我们的主耶稣来到我们身边时，我们都是躺着的，但在他和我们握手之前，我们必须站起来。你可以在雅歌 5 中看到一个明显的例子。基督远道而来到他的配偶，我们亲爱的主耶稣，他的头和头发濡湿了露水和雨水，他来到门前，他和她交谈，门只是隔了一层薄门,人们会认为他们现在将会相遇；但是即使基督离她如此之近, 他们并没有相遇; 他离开了，这是因为她不愿意弄脏了她的脚，打开给他。原因在于，天堂和救赎是不能在梦中得到的。 当主与神的儿女相遇时，有两种恩典赐予他们，即神的敲门和呼召，或者说恩典从外部敲门和呼召；还有神的觉醒恩典激发内心的灵魂。当基督在道和圣礼中临近你时，要小心安全感。我知道在神的话语中没有人在与基督同在时睡着，除了那三个门徒。他们以忧伤的心醒来，失去了他们的主人，直到他被可耻地处死，再也没有找回他。哦！安全感，安全感！可以称之为基督徒的倒下病，无论这种病在他身上发作时，都会把他投入火中和水中。所罗门的床周围有“六十个勇士，都是善于打仗的”（雅歌 3:7）。这里的属灵意义是，基督是我们的所罗门，是和平之王，住在我们的心中和他儿女的灵魂中，通过信仰；（他躺在他们的两个乳房之间），所以基督的床必须由超过六十个警惕的思想来守护，以免基督在灵魂中被偷走时，灵魂正在睡觉；也为了防止新造的人或上帝的形象在人中被摧毁。 睡眠对健康是有害的，特别是在春天使用过多，因为它会滋生发热和许多危险疾病；保持清醒有助于保持健康。当福音传播到一个地方时，就像春天一样；如果你在那时入睡，你将失去敬虔的生命，并陷入危险的灵魂疾病。诚然，上帝对祂自己的选民慈悲待之，尽管他们安全，不离弃他们，但这并非他们应得之报。大卫因为亚比尼珥没有仔细看守他的主人扫罗而向他哭泣。撒母耳记上 26:16，“我指着永生的耶和华起誓，你们是该死的，因为你们没有保守你们的主，耶和华的受膏者。”同样，可以对许多基督徒说：“我指着永生的耶和华起誓，你们是该死的，因为当基督住在你们的心中时，你们没有看守。”"

Now, if you shall ask for a guard to watch the soul, take these following. The first soldier that should be set in the very entry of your soul is, "the fear of God." See how excellently these two are conjoined, as the cause and the effect, fearing of God, and running away from evil. The second soldier to set at the door of your soul is, "sobriety and temperance." Noah and Lot forgot these, and therefore they fell into a nap or sleep. This sobriety is a modest and wise carriage, in the enjoying of the pleasures of this life. 1 Peter 5:8, "Be sober and vigilant," &c. The third soldier is that virtue which Solomon calls discretion; let it be before the door to try what guests come into the soul, what thoughts enter in. As the apostle John says, "Try the spirits whether they be of God or not." One devil is like another devil, and when we are thinking we are holding out one, another rushes in. The fourth soldier is suspicion and fear of our own ways, which should hold us waking. "Blessed is the man that feareth always" (Proverbs 28:14). Paul says to Timothy, "In all things watch;" even in the things of this life, in the setting a cup to our head, in the putting a bite in our mouth, or a soup at table, we should watch. If that seems to be but a feckless business, yet the devil entered into Judas with a soup; it is to make us careful between the hand and the mouth, to look to ourselves. To speak two pitiful words to a friend seems a small matter; yet when Peter said to our Lord, "Master, pity Thyself," he was the devil's agent in that. Believe never well of yourself, nor of the old man within you. Let no man pass his word, or be caution for his own heart, "for the heart is deceitful above all things, and desperately wicked, who can know it?" (Jer. 17:9). The fifth soldier that stands at the door of the heart is meditation on death; let the meditation of death stand in the threshold of the door. Wherefore doth Jerusalem (Lam. 1:9) come down wonderfully? but because she remembered not her last end. If men would remember Christ and that death and judgment come in the night as a thief, they would have their hand ever at the door bar, and stand behind the door, watching till the Lord should knock, "Blessed is the man whom his Lord shall find so doing." The sixth soldier that keeps the soul ever on foot, is a continual practice of good, aud walking with God. Moving, walking, and serious business keep men from sleeping. Only be even-down honest with God, walking with Him in sincerity and truth, looking into His mercy, justice, kindness, and power. Remember the great work of your salvation, the keeping of an immortal soul, the gaining or losing of Christ. The seventh soldier, and last man of the guard, that I shall mention at this time is Faith, which tells us of the particular passages of heaven, hell, and judgment, of the wiles and devices of the roaring lion. And these be Solomon's valiant men that watch about His bed (Song 3:7). I mean the graces of God that keep Christ in the soul.
现在，如果你要求有人看守灵魂，就采取以下措施。应该放在灵魂入口处的第一位士兵是“敬畏上帝”。看看这两者是如何优越地结合在一起的，作为原因和结果，敬畏上帝和远离罪恶。放在你灵魂门口的第二位士兵是“节制和节制”。挪亚和罗得忘了这些，因此他们陷入了沉睡。这种节制是在享受这个生活的快乐时的一种谦虚而明智的态度。 彼得前书 5:8：“要谦卑自己，警醒”，等等。第三个士兵是所罗门称为慎重的美德；让它站在门前，试试哪些客人进入灵魂，哪些思想进入。正如使徒约翰所说的，“试验灵是否出于神”。一个恶魔像另一个恶魔，当我们认为我们打败了一个，另一个就会冲进来。第四个士兵是对自己的行为持怀疑和恐惧的态度，这应该使我们保持清醒。“常常敬畏的人是有福的”（箴言 28:14）。 保罗对提摩太说：“在一切事上要警醒。”即使在生活中的琐事中，如端起杯子、咬一口食物或在餐桌上喝一碗汤，我们也应该警醒。即使这似乎是一项无用的事情，但魔鬼曾经通过一碗汤进入犹大；这是为了让我们在手和口之间小心谨慎，关注自己。对朋友说两句可怜的话似乎微不足道；然而当彼得对我们的主说：“主啊，可怜你自己吧”，他成了魔鬼的代理人。永远不要对自己或你内心的老人抱有好感。不要让任何人为自己的心发誓或担保，“因为心比万物都诡诈，坏到极处，谁能知道呢？”（耶 17:9）。守护心门的第五个士兵是对死亡的思考；让对死亡的思考站在门槛上。耶路撒冷（耶哀 1:9）为什么会奇妙地降临？因为她没有记住自己的终结。 如果人们能记住基督，记住死亡和审判会像夜间的贼一样来临，他们会时刻准备好，站在门后，等待主的敲门声，“主找到这样行事的仆人是有福的。”第六个保护灵魂的士兵，就是不断行善并与上帝同行。行动、行走和认真的工作让人不会入睡。只要对上帝保持真诚和诚实，与祂同行，注视祂的怜悯、公正、仁慈和能力。记住你的救赎的伟大工作，保守着一个不朽的灵魂，得到或失去基督。第七个士兵，也是守卫中的最后一个人，是信仰，它告诉我们天堂、地狱和审判的具体经过，告诉我们那吼叫的狮子的诡计和计谋。这些就是所罗门的勇士，守卫着祂的床（雅歌 3:7）。我指的是上帝的恩典，它们保守着基督在灵魂中。

In this compellation there are two things to be cleared. 1. That He calleth her HIS love and HIS fair one. (We heard before how the Church called Christ HER Beloved.) 2. That He calls her in this exhortation, "love and fair one." Therefore, we must once for all expound in what meaning the Church is Christ's, and how He does, in law and equity, appropriate her to Himself, as His own. And 1. We are to observe that Christ has a right to the Church by birth; for He made us, and by the law of creation we are His, as the vessels are the potter's. And man did continue Christ's this way, even till He sold himself to Satan and sin; and now by nature we are the sons of God's wrath, strangers from the life of God (Ephes. 4:18). Adam did us this ill turn; he sold us unto Satan for the forbidden fruit. And yet, howbeit the inheritance was sold, Christ, being the nearest heir, was most kindly to us* as we say. The nearest kinsman among the Jews was a type of Christ. Among the Jews, he that redeemed land, or was a Goel, Brother, or Redeemer, behoved to have these two in his person; first, he behoved to have riches and substance to pay the sum that so he might enter into the inheritance; secondly, he behoved to be a brother or a near kinsman, and not a stranger. Now, these two were in Christ. 1. He was a brother, nearest the house; He was no stranger, but Emmanuel, "God with us," and took on Him not the nature of angels but the seed of Abraham; and so the law made Him nearest heir, and He had the right of reversion.* And then 2. He is a kinsman of great riches and substance; for He was God Himself, the Lord of lords, and Prince of the kings of the earth (Rev. 1:5).
在这个篇章中，有两件事需要澄清。第一，他称她为他的爱和他的美人。（我们之前听到教会称基督为她的爱人。）第二，他在这个劝告中称她为爱和美人。因此，我们必须一次性地解释教会是基督的意义，以及他如何在法律和公平中将她归为自己的。首先，我们要注意到基督通过出生拥有教会的权利；因为他创造了我们，按照创造的法律，我们是他的，就像器皿是陶工的一样。人类一直以这种方式属于基督，直到他将自己出卖给撒旦和罪恶；而现在，按照本性，我们是神愤怒的儿子，与神的生命疏离（以弗所书 4:18）。亚当对我们做了这样的坏事；他因为禁果将我们出卖给了撒旦。然而，尽管产业被出卖，基督作为最近的继承人对我们最友善，正如我们所说的。在犹太人中，最近的亲属是基督的预表。 在犹太人中，赎回土地的人，或者是一个哥哩、兄弟或救赎者，必须具备以下两个条件：首先，他必须有财富和财产来支付所需的金额，以便他能够继承土地；其次，他必须是一个兄弟或近亲，而不是陌生人。现在，这两个条件在基督身上都得到了满足。1. 他是最接近这个家庭的兄弟；他不是陌生人，而是以马内利，“与我们同在”的上帝，并且他承担了亚伯拉罕的后裔的本性，而不是天使的本性；因此，律法使他成为最接近的继承人，他有回归的权利。然后 2. 他是一个拥有巨大财富和财产的亲戚；因为他是上帝自己，万主之主，地上君王的王（启示录 1:5）。

Here, then, we have to consider 1. With whom our Lord did bargain. 2. What price He gave for His Church. 3. How He takes possession.
在这里，我们需要考虑以下几点：1. 我们的主与谁达成了交易。2. 他为自己的教会付出了什么代价。3. 他如何取得所有权。

There were three sorts of persons Christ had to do with in redeeming us. 1. The Lord, whose wrath and justice have a just claim to sinners; He was the principal to whom the price of redemption should be paid, and He was the person offended. Jesus satisfied Him, paid and satisfied Him for man, so that He said of Him, "This is my well-beloved Son, in whom I am well pleased." Now there was many claims, and arrestments upon the inheritance, before Jesus got it; there were parties at variance to be reconciled. There was first mercy and truth, saying, Alas! shall silly man die? truth and justice on the contrary pleading, Why should not man die? has not the God of truth said, that sinners shall die? Yes, says Jesus, man shall die; man shall die, for His word must be true; I am man, I am made of the Father, that I might die for sinners, and truth and justice shall be pleased, for I will die for men and save them; and mercy shall be pleased also, I will pity man and give my blood for him. Behold how Jesus made mercy and justice to shake hands and kiss each other. Blessed be our Peacemaker! 2. The law and the sinner were at red-war† against each other. It was the poor sinner's complaint, "I cannot speak an idle word, or think an idle thought, but it presently condemns me." And the law cried out against the sinner, "Man does neither eat nor drink, sleep nor wake, sleep nor think, but he treads me under foot; my curse (says the law) and the curse of God be upon him." But Jesus answered, "The curse of the law be upon Me, all the elect's idle words and thoughts be upon Me; all their light words and sinful deeds be upon Me." And upon this satisfaction the law is pleased with man. Whereas before it was a killing and condemning letter, working wrath, Christ turned it into a sweet and pleasant way to heaven. See what the child of God says, O! how I love Thy law! it is my meditation all the day or continually. Whereas the sinner under God's wrath says, "How hate I Thy law," behold Jesus hath made the believing sinner and the law shake hands together. 3. There were some parties that usurped the inheritance, but had no just right or title thereto, viz., Satan, that archfoe, and grand enemy of man's salvation. But Jesus would use no law with Satan; he spoiled principalities and powers; for man being God's creature, had no right to sell himself to God's enemy.
基督在救赎我们时与三种人打交道。1.主，他的愤怒和公正对罪人有合理的要求；他是应该支付救赎代价的主要人物，也是受到冒犯的人。耶稣满足了他，为人类支付了代价并使他满意，所以他说：“这是我的爱子，我所喜悦的。”现在，在耶稣得到它之前，有许多要求和扣押权对继承权的要求。有不同意见的各方需要和解。首先是怜悯和真理，说：“唉！可怜的人要死吗？”而真理和公正则辩称：“为什么人不应该死呢？难道真理的上帝没有说过罪人要死吗？”耶稣说：“是的，人应该死；人应该死，因为他的话必须是真实的；我是人，我是为罪人而生的，为了真理和公正的满意，我愿意为人而死并拯救他们；怜悯也会满意，我会怜悯人并为他流血。”看哪，耶稣如何使怜悯和公正握手并亲吻对方。愿我们的和平使者受赞美！2.法律和罪人彼此对抗。 这是一个可怜罪人的抱怨，“我不能说一句空话，也不能想一个空洞的念头，它立刻就谴责我。”法律对罪人大声呼喊，“人不吃不喝，不睡不醒，不思考，却把我踩在脚下；我的咒诅（法律说），上帝的咒诅都降在他身上。”但耶稣回答说，“法律的咒诅降在我身上，选民的空话和空想都降在我身上；他们轻浮的言语和罪恶的行为都降在我身上。”因此，法律对人感到满意。在此之前，它是一封致命和谴责的信函，激起愤怒，但基督将其转变为通往天堂的甜蜜和愉快的道路。看看神的儿女说了什么，哦！我是多么爱你的律法！我整天或者说不断地默想它。而在上帝的愤怒下的罪人说，“我是多么憎恨你的律法”，看哪，耶稣使信靠他的罪人和律法握手言和。还有一些篡夺了产业但没有合法权利或资格的人，即撒旦，那个大敌，人类救赎的主要敌人。 但耶稣不会与撒旦使用任何法律；他剥夺了掌权者和权势；因为作为上帝的创造物，人没有权利将自己出卖给上帝的敌人。

This much for the first anent being God's creature. As to the second, viz., the price, He gave for His own Church, His own precious blood, 1 Peter 1:10, "In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace (Eph. 1:7); for we are not our own, we are bought with a price."
这是关于作为上帝创造物的第一点。至于第二点，即祂为自己的教会所付出的代价，就是祂自己宝贵的血，彼得前书 1:10 说：“你们既因顺从真理，洁净了自己的心，以致爱弟兄没有虚假，就当从心里彼此切实相爱。”（以弗所书 1:7）因为我们不是属于自己的，我们是用代价买来的。

A third point is anent our Lord's actual possession; wherein there be these three acts of the Father and the Son. "All that the Father giveth Me shall come unto Me, and him that cometh unto Me I will in no wise cast out" (John 6:37). "I have manifested Thy name unto the men which thou gavest Me out of the world, thine they were, and thou gavest them Me" (John 17:6). Upon the cross Christ paid for so many, and for no more. "I lay down My life for the sheep" (John 10:15). When the Father has given them, and the Son has paid the price, then Jesus has right indeed, but wants possession. He has them still to seek in the highway to hell, and must leap in with the sword of truth, and His sword girded upon His thigh, and take His sword, His bow, and His arrows in His hand. After He has fought a hard battle with God's wrath, and won the field, and escaped with His life, He must fight against the rebels whom He has good right to by virtue of His blood, and must pull down every stronghold and high imagination in the soul; and must come in and put the devil of hell to the doors, and take man for His own use and service. He seeks him long ere He gets him to answer when He calls. But when He meets with them, He makes a covenant with them, and they become His. "Now when I passed by thee, and looked upon thee, behold, thy time was a time of love; and I spread my skirt over thee, and covered thy nakedness; yea, I sware unto thee, and thou becomest mine, and I entered into a covenant with thee, saith the Lord God" (Ezek. 16:8).
第三点是关于我们主的实际拥有权；其中包括父与子的三个行动。“凡父所赐给我的，必到我这里来；到我这里来的，我总不丢弃他”（约翰福音 6:37）。“我已将你的名显明给从世上赐给我的人。他们本是你的，你将他们赐给我”（约翰福音 17:6）。基督在十字架上为这么多人付出了代价，没有更多的人。“我为羊舍命”（约翰福音 10:15）。当父赐给他们，子为代价付出后，耶稣确实有权利，但还没有拥有。他仍然在地狱的道路上寻找他们，必须用真理之剑跃入其中，腰束真理之剑，手持弓箭。在与上帝的愤怒进行了一场艰苦的战斗并获得胜利、逃脱生命危险之后，他必须与那些他凭借自己的血液有权利的叛逆者战斗，必须推翻灵魂中的每一个堡垒和高傲的想象；他必须进来，将地狱的魔鬼赶出门外，将人拿来为自己所用。他在呼唤时，必须经过漫长的寻找才能得到他的回应。 但当祂与他们相遇时，祂与他们立约，他们成为祂的子民。“当我经过你那里，看见你的时候，正是你蒙恩爱的时候。我就用衣襟遮盖你，遮掩你的赤裸。我向你起誓，与你结为夫妻，你就归我所有。这是主耶和华说的。”（以西结书 16:8）

There be five things that give Jesus a right to us. 1. The Father's giving us in election. This is not so much an actual giving, as a purpose to give, for He but marks us for the giving, and here the Father says, Son, win them and have them. 2. The Son takes on our nature, and in that becomes an heir to old Adam, to redeem his mortgage. 3. The Son gives a price for us on the cross. 4. The Father makes a second resignation of man, and says, Son, Thou didst sweat for man, behold I give him to Thee, "Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession" (Psal. 2:8). "He shall have dominion also from sea to sea, and from the river unto the ends of the earth" (Psalm 72:8). O! well* is our soul when the Father and the Son come (if we may so speak) to biding† and loving. 5. The Son seeks our consent, and brings us in, and says unto us, as it were, what think ye? will ye put in your names with Mine? And this should teach us our whole life to suspect our ways, even in God's ways or service, when we please ourselves. We should serve God as if we were not our own. A Christian is in a soldier's state, having received bounty-money, and the captain having enrolled his name, he is no more his own man, he is his captain's. There be many who wait upon God, like these they call dependents, waiting upon a nobleman; they are content to ride with the nobleman, and at times to serve him, and attend on him. Yet it is for his countenance or some gain in the meantime, they will not be tied to a daily onwaiting; they would for all that be their own men, and live at liberty in their own houses. So there be a number in the world, that are God's dependers and onwaiters as they are called, who at a start, will ride and run for God, and profess they are Christ's; yet they will serve their lusts and please themselves, or follow their own pleasures; they will not wait on as God's chamber-boys. But if ye be Christ's, ye must be His chamber-boys, and not have a house or calling of your own to serve your lusts with. Ye must stand always before Him as a page waiting on, and not like a landed gentleman, that keeps a day of law‡ with a certain nobleman, and perhaps for a year after will not saddle a horse for him. We deal with God as with children, who give and then take again, and we be like some that sell the land, and yet keep possession. We sell ourselves to Christ, and yet keep our hearts in our own possession. Now, beloved, ye all deem yourselves to be the redeemed of Christ, and I would it were so; but if ye be redeemed, ye are redeemed both in body and soul, and ye are not your own, neither must ye be your own. Your tongue is not your own, Christ has bought it with the rest of your body; ye must not therefore speak what seemeth good unto you. Your hands and your feet are not your own, ye must not work and walk at your own pleasure. Your eyes and heart are not your own, ye must not look to, or think what ye please or desire, and let the affections run out after Christ, with the bridle in their teeth! for ye must be either Christ's or your own. Wrong not our Lord Jesus, to spoil Him of His right. And again; give Christ possession, for in His word and sacraments He brings all His rights with Him. The decree is "Whosoever believes is Mine." Amen, dear Jesus. "As many as I paid the price of My blood for are Mine." In comes Christ by His Spirit to the believer's heart saying, "I paid the price with My blood for John, Mary, and all others of the elect, therefore they are Mine." Now, if ye can believe, see how you and Christ meet. He takes possession* of you earth and stone this day. Then, will ye not believe? O! then, ye put Christ out of His possession: beware Christ do not go to law with you. For it is so with all mankind; we must compound with Christ, and give Him what He will, that is obedience of faith: otherwise if men will not believe they renounce the Gospel; they force* Christ's infeftment. They say, Let Christ say what He will, and do what He will, I will bide the worst, I will not agree. What then remains, but that God may say, Since ye appeal to the law, ye shall go. And alas! poor sinner, there ye will get sharp justice, for there the Judge's first and last word will be, God's curse upon thee!
有五件事使耶稣有权利对我们。1. 父神在选举中将我们赐给耶稣。这不是实际的赐予，而是一个目的，因为他只是标记我们要赐予，父神说，儿子，赢得他们并拥有他们。2. 儿子接受我们的本性，并因此成为旧亚当的继承人，赎回他的抵押品。3. 儿子在十字架上为我们付出代价。4. 父神第二次放弃人类，并说，儿子，你为人类流汗，看哪，我将他交给你，“你向我求，我就将外邦赐给你为产业，将地极赐给你为田产”（诗篇 2:8）。 “他要执掌权杖，从这海到那海，从大河直到地极”（诗篇 72:8）。哦！当父神和儿子来到我们（如果我们这样说）时，我们的灵魂就好了。5. 儿子寻求我们的同意，带领我们进来，并对我们说，你们怎么想？你们愿意和我一起加入吗？这应该教导我们在整个生活中怀疑我们的方式，即使是在上帝的方式或事奉中，当我们取悦自己时。我们应该像不是自己一样事奉上帝。 一个基督徒处于士兵的状态，已经收到了赏金，上尉已经登记了他的名字，他不再是自己的人，而是上尉的人。有许多人像这些被称为依赖者的人一样侍奉上帝，等待着一个贵族；他们乐意与贵族同行，有时为他服务，侍奉他。然而，这是为了他的面子或者同时获得一些利益，他们不愿意被束缚在每天等待之中；他们仍然想做自己的主人，在自己的房子里自由生活。所以世界上有一些人，他们是上帝的依赖者和等待者，他们一开始会为上帝奔跑，宣称自己是基督的；然而他们会为自己的私欲服务，取悦自己，或者追随自己的欢乐；他们不会像上帝的侍从那样等待。但是如果你是基督的，你必须成为他的侍从，不能有自己的房子或职业来满足你的私欲。你必须时刻站在他面前，像一个侍从一样等待，而不是像一个土地绅士，与某个贵族打官司，也许一年之后都不会为他备马。 我们对上帝的处理方式就像对待孩子一样，他们给予然后再拿回来，我们就像那些出售土地却保留所有权的人一样。我们将自己卖给基督，却仍然保留着自己的心。亲爱的，你们都认为自己是基督的救赎者，我希望如此；但如果你们被救赎了，你们的身体和灵魂都被救赎了，你们不再属于自己，也不能再属于自己。你的舌头不再属于你自己，基督用你的身体一同买下了它；因此，你不能说出自己认为好的话。你的手和脚不再属于你自己，你不能按照自己的意愿工作和行走。你的眼睛和心不再属于你自己，你不能看或思考自己所愿意或渴望的事物，也不能让情感在基督之外自由奔放！因为你必须要么属于基督，要么属于自己。不要亏负我们的主耶稣，剥夺他的权利。再次，将基督置于心中，因为他的话语和圣礼中带有他所有的权利。圣经上说：“凡信的人都是我的。”阿门，亲爱的耶稣。“我用我的宝血为他们付了代价的人都是我的。”基督通过祂的圣灵进入信徒的心，说：“我用我的血为约翰、玛丽和所有蒙拣选的人付出代价，因此他们是我的。”现在，如果你能相信，看看你和基督是如何相遇的。祂在今天夺取了你的身心。那么，你难道不会相信吗？哦！那时，你就把基督赶出了祂的所有权：当心基督不与你对簿公堂。因为所有人都是这样，我们必须与基督达成妥协，给祂我们愿意付出的，那就是顺从于信仰：否则，如果人们不愿意相信，他们就是背弃了福音；他们强迫基督失去所有权。他们说，无论基督说什么，做什么，我都会忍受，我不会同意。那么，除了上帝可能说：“既然你诉诸法律，那么你就去吧。”那些贫穷的罪人，你将接受严厉的审判，因为那位法官的第一句和最后一句话将是：“上帝的咒诅临到你！”。

Has the Church lain down, now when Jesus has but turned His back? Has she forgot that He took her into the wine-cellar, and that His arms were about her neck and waist, when she thought his fruit sweet to her taste? Yea, surely! (Howbeit Paul hath been up in the third heaven, he will grow proud after it.) Yet how doth Christ waken her? Not with a rod as she deserved, but in great meekness. Howbeit she had forgotten Jesus Christ, and turned her back upon Him, yet our Lord says not, I shall never welcome thee as I did before, I shall have no more ado with you. No, no, but in meekness he says, "Rise up, My love, My fair one, and come away." When once Christ has gotten His poor elect within the reach of mercy, He holds mercy and truth before their eyes (Cant. 5:2) The Church shuts† Christ to the door, and yet He never gives her a hard word; but, "Open to Me, My sister, My love, My dove," for your loving husband stands without, with His head all wet with dew, and His locks with the drops of the night." He spoke never a word to Zaccheus, Peter, and the thief on the cross that died with Him. "Return ye backsliding children," that is God's word to draw Israel to repentance, "for I am married unto you." I pray you return, we may not sunder and part so, dear Israel. "He shall feed His flock like a shepherd, He shall gather the lambs with His arm (He has not a shepherd's staff to cast at them), and carry them in His bosom, and shall gently lead those that are with young" (Isaiah 40:11). If ye would know the reason of this, then,
教会是否已经躺下，现在耶稣已经背过身去了？她是否忘记了他带她进酒窖，他的手臂环绕着她的脖子和腰，当她觉得他的果实甜美时？是的，肯定！（虽然保罗曾经上到第三天堂，但他会因此而骄傲。）然而，基督如何唤醒她？不是用她应得的鞭子，而是以极大的温柔。虽然她忘记了耶稣基督，背弃了他，但我们的主并没有说，我将永远不再像以前那样欢迎你，我将不再与你有任何关系。不，不，但他以温柔地说：“起来，我的爱人，我的美人，离开这里。”一旦基督使他的可怜的选民接近怜悯，他就把怜悯和真理摆在他们的眼前（雅歌 5:2）。教会把基督关在门外，但他从未对她说过一句严厉的话，只是说：“为我打开，我的姐妹，我的爱人，我的鸽子，因为你的爱人站在外面，他的头上满是露水，他的头发上有夜间的露珠。”他从未对撒该、彼得和与他一同死去的十字架上的贼说过一句话。 “回来吧，背道的儿女”，这是上帝的话，旨在引导以色列悔改，“因为我已经与你们结婚。”我祈求你们回来，我们不应该分离，亲爱的以色列。“祂必像牧人牧养自己的羊群，用膀臂聚集羊羔（祂没有牧人的杖来赶走它们），抱在怀中，温柔地引导那些有小的”（以赛亚书 40:11）。如果你想知道这个原因，那么，

1. Wherever the spirit of adoption is, it is a sweet, gentle, and meek spirit, and mercy is God's key that agrees with our hearts. Christ as Mediator does always come with peace, He brings good news. If the Gospel denounces wrath, it but puts a seal to the law's wrath, "He that believes not is condemned already." Wrath abides on him, which was on him before.
无论收养的精神在哪里，它都是一种甜蜜、温和和温顺的精神，而怜悯是与我们的心灵相符的上帝的钥匙。作为调解者的基督总是带着和平而来，他带来了好消息。如果福音宣告愤怒，那只是为了给律法的愤怒盖上印记，“不信的人已经定了罪。”愤怒仍然存在于他身上，就像以前一样。

2. To whom is Christ now speaking? He is speaking to the elect that are in Christ. Now if Christ would summon a child of God before Him to answer as law will, he would refuse to obey the summons, and why? Because he would say, "I am not under the law, but under grace," I am dead to the law as a covenant of works, though under it as a rule of life, I have a Saviour, I have nothing to do with the law, I am in Christ, I am not obliged to answer that Court; ye will get nothing of me, I am not lawbiding.* But ye will say then, Does not Christ threaten in the Gospel, that He that believes not is condemned already? will He not thunder out judgments against His own children? and convince their consciences of sin by His Holy Spirit? John 16:8 says, "He shall convince the world of sin." Writes He not who has the seven stars in His right hand, sharp rebukes against the churches of Asia, that He will remove the candlestick from among them? I answer, God threatens in the Gospel indeed, but He doth it this way; he never cuts away hope of mercy so long as the Gospel is preached. The Gospel condemns sin, and infidelity, and denounces wrath: but this is always a new song in the end of it, "Believe and repent for all that ye have done, and ye shall be saved." But at the first breach the laws says, "The wrath of God and hell be upon sinners." And howbeit sinners would repent, yet the law will hear of no repentance; the Gospel says repent, or else ye shall perish.
基督现在在与谁说话？他正在与在基督里的选民说话。现在，如果基督将一个神的儿女召唤到他面前，要求他按照律法来回答，他会拒绝服从召唤，为什么呢？因为他会说：“我不在律法之下，而是在恩典之下。”我对律法已经死了，虽然在律法之下作为生活的准则，但我有一个救主，我与律法无关，我在基督里，我没有义务回答那个法庭；你们将得不到我任何东西，我不遵守法律。但你们会说，基督在福音中不是威胁说，不信的人已经被定罪了吗？他不会对自己的儿女发出雷霆般的审判吗？并且通过他的圣灵使他们的良心感到罪恶吗？约翰福音 16:8 说：“他要叫世人为罪、为义、为审判自己有罪。”他不是写道，拿着七星在右手中的那位，对亚洲的教会发出严厉的责备，要从他们中间除去灯台吗？我回答说，神确实在福音中威胁，但他是这样做的；只要福音还在传讲，他永远不会割断对怜悯的希望。 福音谴责罪恶和不信仰，并谴责愤怒：但最后总是有一首新歌，“相信并悔改你所做的一切，你将得救。” 但是在最初的违背中，法律说，“上帝的愤怒和地狱降临在罪人身上。” 虽然罪人想要悔改，但法律不接受悔改；福音说悔改，否则你将灭亡。

3. Christ, the Mediator, speaks of judgment, even to the elect, but not as mediator. He knows the tongue and legs of the severe and self-condemning law, and then He speaks to the old man, to sin that dwells in the members. But the new man is the child of God. Although God Himself should come against him in law, he would say, I have nothing to do with the law, I am dead to the law, the law was my first husband, and I am married to a second husband, even to Christ Jesus. And here the Lord Jesus in threatening the elect with His judgment, and with the law, and wrath, is even like a man that summons his friends before a judge, but never calls* the summons. Why? They agree at home, and he passes from his claim. Jesus will summon His friend before the Judge of the world to answer, and threatens them; but in the meantime He sends His Holy Spirit to the soul, as a daysman, that makes us agree with Christ, and grip to His death; so our dear Lord Jesus Christ passes from His claim, and we agree. For a believing sinner in Christ will never be heard before a judge; they agree at length betwixt themselves. You shall get this doctrine warranted and proven from Jeremiah 31:20. "Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still." I summoned Ephraim, my dear son, before my tribunal, and I have denounced fearful judgments against him, but think ye God will call the summons, and bring on the judgments? Nay, read the following words, "For since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him: I will surely have mercy upon him, saith the Lord." What is that else but this? Howbeit I have summoned Ephraim, yet I shall never call* the summons; I shall cancel the processes and pass from my claim. O, well said, sweet Lord!
基督，作为调解者，即使对选民也谈到审判，但不作为调解者。他了解严厉和自我谴责的法律的语言和手段，然后他对旧人说话，对住在肢体中的罪说话。但新人是上帝的儿女。即使上帝亲自以法律对付他，他也会说，我与法律无关，我对法律已经死了，法律是我的第一个丈夫，我已经嫁给了第二个丈夫，就是基督耶稣。在这里，主耶稣以对选民的审判、法律和愤怒的威胁，甚至像一个把他的朋友召集到法官面前的人，但从不呼叫传票。为什么呢？他们在家里达成了一致，他放弃了索赔。耶稣将召唤他的朋友在世界的法官面前作答，并威胁他们；但与此同时，他派遣他的圣灵到灵魂中，作为一个调解人，使我们与基督达成一致，并紧紧依靠他的死；所以我们亲爱的主耶稣基督放弃了他的索赔，我们达成了一致。因为在基督里的一个有信心的罪人永远不会在法官面前被听到；他们最终在彼此之间达成了一致。你可以从耶利米书 31:20 中找到这个教义的保证和证明。 以法蓮是我的亲爱儿子吗？他是个可爱的孩子吗？因为自从我对他说话以来，我仍然深切地记得他。我召唤了以法蓮，我的亲爱儿子，到我的法庭前，我已经对他宣布了可怕的审判，但你们认为上帝会召唤他，并带来审判吗？不，读一下接下来的话，“因为自从我对他说话以来，我仍然深切地记得他；因此我的怜悯为他而动，我必定怜悯他，这是耶和华说的。”这还能是什么呢？虽然我召唤了以法蓮，但我永远不会召唤这个召唤；我将取消程序，并放弃我的要求。哦，主啊，说得好！

Now let us apply the doctrine. The Gospel speaks nothing in effect to God's children, but "My heart and my joy;" it says only, "Arise, my fair one, and come away." Yet doleful shall the day be that comes on them who contemn the Gospel, and the offers of Christ and His righteousness held forth therein. O how good a case are they in that are found in Christ; O woeful will be the case of such as reject Him. Such as are in Christ, they need not thank the law for any mercy they get. Yet the law can hinder no man from God's mercy; and there are good news following notwithstanding of all the hard news that the law speaks of. But such as sin against the Gospel, there shall never another Gospel be preached unto them; for the next Gospel that the rebels, who hate God, shall hear shall be, "Depart from Me, ye cursed, into everlasting fire." The Gospel-time is a dangerous time for a hard-hearted sinner. We in Scotland are now between heaven and hell—either now or never! This Gospel is God's mariner crying, "Tide! tide! who will sail to Canaan?" God says, Hear Him now, or else God shall be silent, and ye shall cry next to hills and mountains to fall on you. But here is the case of our Kingdom; mercy is fully holden out to us, and laid open to us, and we have trodden it under foot. There are but two meetings in the world; the first is the meeting of a broken-hearted sinner and a merciful God—this meeting we have now. The other meeting is fast coming, and it is a meeting betwixt a guilty sinner and a wrathful Judge. But if God and His Kingdom meet not in wrath, for the contempt of the Gospel and other great and grievous sins, He has forgotten to be just who is holy and just in all His ways.
现在让我们应用这个教义。福音对上帝的儿女没有其他的说法，只有“我的心和我的喜乐”；它只说，“起来，我的佳人，跟我走。”然而，那些蔑视福音、拒绝基督和其中所提供的义务的人将会遭受悲惨的日子。哦，那些在基督里的人是多么幸运；而那些拒绝他的人将会陷入悲惨的境地。那些在基督里的人不需要感谢律法给予他们的任何怜悯。然而，律法不能阻止任何人获得上帝的怜悯；尽管律法所说的一切艰难消息，仍然有好消息随之而来。但是那些违背福音的人，将永远不会再听到其他的福音；因为那些憎恨上帝的叛逆者所听到的下一个福音将是：“你们这些被咒诅的人，离开我，进入永火。”福音时代对于心硬的罪人来说是危险的时代。我们在苏格兰现在处于天堂和地狱之间——要么现在，要么永远！这福音是上帝的水手在呼喊，“潮汐！潮汐！谁愿意航行到迦南？”上帝说，现在听从他，否则上帝将保持沉默，你们将哭泣着请求山和山岭压在你们身上。 但是在我们的王国里，怜悯完全向我们伸出，向我们敞开，而我们却将其践踏在脚下。世界上只有两次相遇；第一次是一个破碎的罪人与一个怜悯的上帝的相遇-这次相遇我们现在正在经历。另一次相遇即将来临，那是一个有罪的罪人与一个愤怒的法官的相遇。但是，如果上帝和祂的王国不因对福音的蔑视和其他重大而严重的罪行而愤怒相遇，那么祂已经忘记了祂是公义的，祂在一切事上都是圣洁和公正的。

"Come away."—This part of the exhortation is as much as if our Lord would have the Church leave some place she is in and come to Himself. Man never need think to come to Christ and bring his old sins with him. God finds fault with His people for this in Jeremiah 7:9, 10, "Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; and come and stand before Me in this house, which is called by My name?" Many come to Christ as the young man that kept the commandments from his youth. Many come and would fill God's hand with sacrifices and new moons, as Isaiah 1:11–17. But God puts another task in their hand; "Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well." Before ever John the Baptist spake of Christ, he begins at this, Repent and mend your lives. If Christ would welcome all that would come to Him, pleasing themselves with a back-burden of sins and lusts, he would have a thick court. Well, beloved, ye come to Jesus (as ye think) when ye come to the Lord's Supper; have ye brought your lusts with you? Is there a sin that ye have purposed to keep? Then I give you your doom out of Jeremiah 15:1. God says of such men, "Cast them out of My sight, and let them go forth;" a doleful word; they and I shall never see each other's faces again! God forbids His prophet to pray for them, nor to lift up a cry for them, for He says, He will nor hear them. Would any man say that Judas was welcome to Christ, who came and kissed Him, and in the meantime had a band of men at his back, that were set upon killing, and not upon kissing? Shall men be welcome, then, who come to Christ's house, with a burden of sin upon their back? who would crucify again the Lord of glory? Christ, in the word and sacrament, is like a king coming into a prison, and calling out so many by their names, and then departing and causing the prison doors to be closed again. When He has called the roll, and so many in Corinth, and Ephesus, yea, and in Scotland, have answered as are in His count book, He seeks no more.
"走开。" - 这部分的劝告就好像我们的主要求教会离开她所在的地方，来到他面前。人永远不应该想着带着旧的罪恶来到基督面前。上帝在耶利米书 7:9, 10 中对他的子民因此表示不满：“你们偷窃、杀人、奸淫、起假誓、向巴力烧香、并随从素不认识的别神，然后来站在我面前，在这称为我名下的殿中说：‘我们可以自由了’吗？”许多人像那位年轻人一样遵守诫命来到基督面前。许多人来并愿意用祭物和新月来填满上帝的手，就像以赛亚书 1:11-17 所说的那样。但是上帝给他们另一个任务：“你们要洗濯、自洁，从我眼前除掉你们的恶行，要止住作恶，学习行善。”在约翰洗者谈到基督之前，他就从这里开始，悔改并改变你们的生活。如果基督欢迎所有带着罪恶和欲望来到他面前的人，他的门庭将会很拥挤。亲爱的，当你们来到耶稣（你们认为）时，你们带着你们的欲望来了吗？ 你们是否有故意保留的罪恶？那么我就从耶利米书 15:1 中给你们宣判。上帝对这样的人说：“将他们从我的眼前赶出去，让他们离开。”这是一个悲惨的话；他们和我将永远不再见面！上帝禁止他的先知为他们祈祷，也不听他们的哭声，因为他说他不会听。有人会说犹大是受欢迎的，因为他来亲吻基督，与此同时，他背后有一群人，他们想杀他，而不是亲吻他吗？那么，那些背负罪恶来到基督家的人会受欢迎吗？他们会再次钉死荣耀的主吗？基督在道和圣餐中，就像一个国王进入监狱，按照名字叫出一些人，然后离开，再次关闭监狱的大门。当他点名时，在哥林多、以弗所，甚至在苏格兰，有那么多人回应了他的号召，他就不再寻找了。

"For lo! the winter is past."—In these words Jesus tells the spouse, that the winter is past; Christ invites His bride and Church to rise out of her dead sleep, and to come to Him; and the argument is taken from the time and season which is fit for journeying. It is now the spring and summer quarter, and winter's rough weather is past and gone; therefore, my love, "come away." The like reason does our Lord's Spirit use. Rom. 13:12, "The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light."
“看哪！冬天已经过去。”- 耶稣用这句话告诉新娘，冬天已经过去了；基督邀请他的新娘和教会从她的死亡睡眠中醒来，来到他这里；而这个论点是从适合旅行的时间和季节中得出的。现在是春天和夏天的季节，冬天的恶劣天气已经过去了；因此，我的爱人，“快来吧。”我们的主的圣灵也使用了类似的理由。罗马书 13:12，“夜已深，日已近，我们就当脱去黑暗的行为，带上光明的武器。”

Doctrine I. The first doctrine is; the militant church, while here, she has always a summer and a winter, according as she enjoys the Sun of Righteousness, who hath "healing in His wings" (Malachi 4:2) "The dayspring from on high hath visited us" (Luke 1:7, 8), and "Gentiles shall come to Thy light, and kings to the brightness of Thy rising" (Isaiah 60:1, 2, 3). "I am the light of the world" (John 8:12). Now, when the sun departs, when Jesus goes away, then it is dead winter with the Church. So then ye see that the doctrine is warrantable from Scripture. It is clear that under Joshua the Church had her summer and fair weather; the prince of their salvation did fight for them and their enemies were subdued under them (Josh. 5:14). Again, the Lord left them many times under the Judges, and sold them to their enemies, and this was their winter, when God departed from them, and they worshipped other gods. And are they not sometimes mourning, at the rivers of Babel? and sometimes dwelling peaceably under their own fig-tree! This is true, that the Church in respect of outward peace and war is changeable; for she must wade through one water, and then she goes some miles on dry land, and then a water again. 2. In respect of the outward ministry of the word, Christ, when He has taken such as the Father has marked, then He blows out the candle. 3. In respect of His felt presence, He is ever coming and going, and He must up to court to His Father, and send down love-letters to us again. Christ Jesus, in the power and ministry of the word, is an abiding heritage to no people. Our Lord is riding through the world, on the white horse of the Gospel, riding indeed triumphantly, and as His people welcome Him, so does He remain. Christ Jesus in the Gospel, is like a king's servant, that comes into a prison, where there is neither coal nor candle, and brings a lighted candle in His hand, with a roll of 100 or 200 among 10,000, and the King's warrant to bring so many out; He calls the roll and brings them out, and blows out the candle, and then shuts the prison doors again, and lets the rest lie there till the day of execution. Jesus comes to blind Scotland, and finds them all in Satan's prison, without any light; He has two papers in His hand; one wherein the evangel is written; in it He preaches the casting* up of the prison doors to the captives; in the other the names of the elect. Now the roll is called, answer, for the winter will come, and then the prison doors will be closed. Christ is amongst us now on horseback, the summer is now well near an end. Ye know what be the tokens of winter? Before the winter, the leaves fall off the trees: men now fall from their profession; many are ashamed to own Christ, and to profess Him, they will not be called Puritans. Trees dry up, and cast their fruit; and become barren; ye never saw the Gospel barrener in good works, and alms deeds than now. The very repairing of God's house, in our own parish church, you need go no further,—the timber of the house of God rots, and we cannot move a whole parish to spend twenty or thirty pounds Scots†, upon the house of God to keep it dry.
教义一：第一教义是，战斗的教会，在这里，她总是有夏天和冬天，根据她享受的公义之日的阳光而定，他在他的翅膀上有“医治”（玛拉基书 4:2），“从高天升起的晨光”（路加福音 1:7,8），“外邦人要来就你的光，君王要来就你发光的时候”（以赛亚书 60:1,2,3）。 “我是世界的光”（约翰福音 8:12）。现在，当太阳离开，当耶稣离开时，教会就进入了死寒的冬天。所以你们看到，这个教义是有圣经支持的。很明显，在约书亚的时候，教会有她的夏天和晴朗的天气；他们的救主为他们而战，他们的敌人被征服了（约书亚记 5:14）。此外，主多次离开他们，将他们出卖给他们的敌人，这是他们的冬天，当上帝离开他们时，他们崇拜其他神。他们有时在巴比伦的河边哀悼，有时在自己的无花果树下安居乐业！ 这是真实的，教会在外在的和平与战争方面是可变的；因为她必须穿过一片水域，然后在干地上走几英里，然后又是一片水域。2. 就外在的道职事工而言，基督在选择了父所指定的人之后，就会吹灭蜡烛。3. 就祂的感知存在而言，祂时常来去，必须上朝见父，然后再给我们寄来情书。基督耶稣在道的权能和事工中，并不是一个永恒的遗产给任何一个民族。我们的主正在乘着福音的白马穿越世界，确实是凯旋而来，正如祂的子民欢迎祂一样，祂就会停留下来。福音中的基督耶稣，就像是国王的仆人，进入一个没有煤炭和蜡烛的监狱，手中拿着一支点燃的蜡烛，带着一卷中的一百或两百人，而监狱里有一万人，国王的命令是要把这么多人带出来；祂点名叫出他们，吹灭蜡烛，然后再关上监狱的门，让其余的人留在那里等待处决的日子。 耶稣来到了盲目的苏格兰，发现他们都被关在撒旦的监狱里，没有任何光明；他手里拿着两张纸；一张写着福音，他在其中宣讲给囚徒们打开监狱门的消息；另一张上面写着选民的名字。现在要点名了，回答吧，因为冬天将要来临，监狱门将会关闭。基督现在骑在马上，夏天已经接近尾声。你们知道冬天的征兆是什么吗？在冬天之前，树叶会掉落：现在人们背弃了他们的信仰；许多人羞于承认基督，不愿称自己为清教徒。树木枯萎，掉下果实，变得贫瘠；你们从来没有见过福音比现在更贫瘠，没有比现在更多的善行和施舍。甚至在我们自己的教区教堂修缮上，你们不需要再往前走了——上帝的殿堂的木材腐烂，我们无法让整个教区花费二三十英镑苏格兰币，来保持教堂的干燥。

Doctrine II.—A people in a land are in a lamentable case when Christ and His Gospel is not among them. Let men that want Christ go where they will, the wind is ever upon their face; it is always dead winter with them. Ezekiel (16:4, 5) says, "In the day thou wast born, thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all. None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou was cast out in the open field, to the lothing of thy person, in the day that thou wast born." Hosea 7:11–13, "Ephraim is a silly dove without heart; they call to Egypt, they go to Assyria. When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them. Woe unto them! for they have fled from me, destruction unto them! because they have transgressed against me." In such a case it being winter, there is no fit season for travelling to Christ, the rivers and waters are all aloft and swelled; and the great river of the displeasure of a wrathful God is betwixt the soul and Christ, and neither man nor horseman dare venture upon that river. Then let men who are not in Christ judge of their own case as they please, they cannot go to table, or yet to bed, but the vengeance of God is hard upon their back, for they that want Christ, "walk in the vanity of their mind" (Eph. 4:17, 18). "Having the understanding darkened, being alienated from the life of God, being past feeling." There are frozen hearts, and howbeit all the devils in hell dance upon a frozen heart, it feels not. A man who is sensible that he is under the curse of the law, sees the wrath of God betwixt him and God as a great river, and for his life, he dare neither swim, sail, nor wade on foot; Christ must come through the water, in the great ship of His bloody merits, and so carry him over to dry land. The soul and conscience of some is so frozen, that neither God's mercy, Christ's blood, nor the fire of hell's terror, will melt it; it is like Jerusalem. Zeph. 1:12, "That are settled on their lees; that say in their heart, the Lord will not do good, neither will He do evil." Jeremiah 48:11, What are your privileges by the Gospel? a. Howbeit we are bounded by the river of God's wrath. Yet we come to the waterside and cry to Jesus, "Lord, take me over! Come and hoist sails and fetch us over." For the law, and God's wrath, and the Spirit accompanying it, will make us pray, "O wretched man that I am! who shall deliver me from the body of this death?" (Rom 7:24). b. There is another help of the Gospel. We know not the way to heaven, and how we shall swim over the river, but the Gospel is God's memorandum, telling us the way from this town to that town. It tells that Christ made Himself a bridge over the water and river of God's wrath. O it is the sweetest time we have in the world when Christ and the Gospel is among us! Then the sun shines upon our Jerusalem, the air is sweet, hot, and calm. The love of Jesus being shed abroad in the heart, the storms of God's wrath are over and gone, and the law dare not speak a word then; but in every street the Lord Jesus is heard crying, "God's mercy, peace, and blessing be upon all them that believe on the Son of God."
教义二：当基督和福音不在一个地方时，那个地方的人民处境悲惨。无论那些没有基督的人去哪里，风总是吹在他们的脸上；他们总是处于严冬之中。以西结书（16:4, 5）说：“你生下来的日子，你的脐带没有剪断，也没有用水洗净，使你一点也不洁净，也没有用盐抹在你身上，也没有用布裹你。没有人怜恤你，为你作一件这样的事怜恤你，只有人把你丢在田野，因你被厌弃的日子。”何西阿书 7:11-13 说：“以法莲如鸽子愚蠢无心；他们求告埃及，投奔亚述。他们去的时候，我必将我的网撒在他们身上，我要打下他们，如同空中的飞鸟。我必按他们会众所听见的，惩罚他们。他们因自己的恶行喜乐，我却要惩罚他们。他们转去，却不归向至高者。”在这种情况下，正值严冬，没有适合前往基督的季节，河流和水域都涨水了；愤怒上帝的大河隔在灵魂和基督之间，无论是人还是骑马的人都不敢冒险渡过那条河。 那些没有信靠基督的人就让他们自行判断自己的状况吧，可他们无法前往宴席或睡至夜分，上帝的报应正在紧追不舍，因为缺乏基督的人“在心思虚妄中行事”（弗 4:17, 18）。“心地昏暗，与神的生命隔绝，因心硬无所觉。”他们的心如同冰封，即便地狱里所有的魔鬼都在冰封之心上翩翩起舞，它也毫无感觉。一个认识到自己受律法咒诅的人，看到神的忿怒像一条大河隔在他与上帝之间，为了生命，他既不敢游泳、航行，也不敢徒步涉水；基督要经历水域，以祂流血的苦难功劳的大船，让他渡过到干燥之地。有些人的灵魂和良心如冰封一般，无论是神的怜悯、基督的宝血，还是地狱火的恐怖都无法融化它；这就像耶路撒冷。西番雅书 1:12，“那些在沉渣泥中的人，心里说，耶和华必不降福，也必不降祸。”耶利米书 48:11，福音对你们的恩惠是什么？a. 虽然我们受制于神的忿怒之河，但我们到河边哀求耶稣：“主啊，接引我过河吧！” 来吧，扬起帆，把我们接过去。”因为律法、上帝的愤怒和随之而来的圣灵，会让我们祈求：“我这个可怜的人！谁能救我脱离这死亡的身体？”（罗马书 7:24）。b. 福音还有另外一种帮助。我们不知道通往天堂的路，也不知道如何渡过这条河，但福音是上帝的备忘录，告诉我们从这个城镇到那个城镇的路。它告诉我们，基督使自己成为上帝愤怒的水和河的桥梁。哦，当基督和福音在我们中间时，这是我们在世上最甜蜜的时光！那时太阳照耀着我们的耶路撒冷，空气是甜蜜、炎热和平静的。耶稣的爱在心中流露，上帝的愤怒的风暴已经过去，律法再也不敢说一句话；但在每条街道上，主耶稣的声音都能听到：“上帝的怜悯、平安和祝福归于所有信靠上帝之子的人。”"

"The flowers appear upon the earth."—Then there is a fair garden in the Church: the hedge of it is the two arms of God Almighty going about His church, and the flowers and plants in it are the men of Judah and Israel. His own people fruitful in good works, the planting of the Lord in whom He will be glorified. There is the garden. And there is a clear fountain, our Lord's blood, running abundantly to all thirsty sinners; and in the midst of all the flowers of the garden is the Rose of roses, with an hundred, yea a thousand leaves, even Jesus, "the Rose of Sharon." The wind that blows upon this garden is the sweet north and south wind of the Spirit, blowing upon the beds of spices and causing them to cast out a sweet smell. And the voice of the birds sings sweet and glorious music, Christ speaking to His Church in His holy word, and His Church speaking to Him again in supplications, prayers, and thanksgivings. What pleasure would any soul have in the way to heaven which is not to be found in this garden? Men seek rest, Christ promiseth soul-rest. Matthew 11:28–30, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest. Take My yoke upon you, and learn of Me, for I am meek and lowly, and ye shall find rest unto your souls. For My yoke is easy, and My burden is light." And do men decline sorrow, sadness, and grief, and affect pleasure and joy? Then here is encouragement; for "Wisdom's ways are ways of pleasantness, and all her paths are peace." The voice of rejoicing and salvation is in the Tabernacles of the righteous. David says of the members of the church, Psalm 36:8, "They shall be abundantly satisfied with the fatness of Thy house; and Thou shalt make them drink of the river of Thy pleasures."
花朵盛开在大地上。——教堂里有一个美丽的花园：它的篱笆是上帝的两只手臂环绕着教堂，花草是犹大和以色列的人们。他自己的子民在善行中多产，是上主所栽种的，他要因他们而得荣耀。这就是花园。还有一个清澈的泉水，我们主的宝血，丰富地流向所有口渴的罪人；在花园的花朵中间，有一朵玫瑰花，有一百，甚至一千片叶子，那就是耶稣，“沙仑的玫瑰”。吹拂这个花园的风是甜美的北风和南风，吹拂着香料花床，使它们散发出甜美的香气。鸟儿的歌声唱出甜美而荣耀的音乐，基督用他的圣言对教会说话，教会再以祈求、祷告和感恩回应他。在通往天堂的道路上，如果没有这个花园，任何灵魂都不会有什么快乐。人们寻求安息，基督应许灵魂的安息。马太福音 11:28-30，“凡劳苦担重担的人，可以到我这里来，我就使你们得安息。 接受我的轭，向我学习，因为我温柔谦卑，你们的心灵将得到安息。因为我的轭是容易的，我的担子是轻的。”人们是否回避悲伤、忧愁和痛苦，追求快乐和喜悦？那么这里有鼓励：“智慧的道路是愉快的，她的一切路径都是和平的。”在义人的帐幕中有欢乐和救恩的声音。大卫在诗篇 36:8 中说，教会的成员们“必因你殿里的肥甘得以饱足；你也必叫他们喝你乐河的水。”"

But I know the way to heaven is judged a harsh way, a low-lifed, sad, and melancholy way, full of tears and mourning. I answer: it is known to all divines, that in every regenerated man there is, as it were, two men, the new man and the old man, the Spirit and the flesh; and these two men have contrary ways, contrary hearts, contrary hands, contrary judgments. When the children of God think the way to heaven unpleasant, and full of sorrow, then the old man bears rule in the soul, and that is but the opinion of the old man. The way to heaven is not the worse, though it be so to corrupt nature, which judges heaven and Christ Himself nothing worth. But ask the opinion of the new man, what he thinks of the way to heaven. O! he will say! God is dearer to him than thousands of gold and silver! sweeter than honey and the honey-comb! "Whom have I in heaven but Thee? and there is none upon earth that I desire besides Thee" (Psalm 73:25). If ye then ask what is the reason of their mourning, tears, wrestling, agonies, and terrors of a guilty conscience? I answer; we may not think that the child of God, in His way to heaven, will never get a shower; nay, sometimes near mid-summer, there will fall out a blast of hail; but the nature and season of the year will soon melt and dry it up, and it will clear in the west, and the birds will renew their songs again, and the roses will spread their leaves again when the sun shines. So even whilst it is summer, the Sun of Righteousness will hide His face from the poor believer, Christ will seem to go away, and the conscience will quake and tremble. It was so with Hezekiah, when he mourned to God as a dove; and chattered like a crane. It was not the fear of death, but because, when he was so near death, God, in His feeling, was so far from him. It is said of the turtle that after it has lost its marrow, it never sits on a green branch; the soul that knows what it is to want Christ under these terrors will never look a blythe look until it clear in the west again, and the Sun of Righteousness begin to break the clouds of His wrath. See ye not Job's case when he was deserted of God? "Oh that I might have my request; and that God would grant me the thing I long for! even that it would please God to destroy me! that He would let loose His hand and cut me off!" (Job 6:8, 9). I say, no man knows what it is to want God, but such as once had Him. Such will cry when He deserts them, O when wilt thou return again! a thousand years in hell, for one kiss of a reconciled God! Men will say this is winter indeed, and the child of God is going backward, under such conflicts. I answer, that nothing grows and flourishes in winter, but even then there are many sweet flowers in the soul springing. It is true, sense and feeling wither, for it is not its time of year to grow; but now under these desertions humility grows, feeling of guilt grows, the love and longing to be kissed with the kisses of His mouth grows, a care to seek God's face grows, and smells sweetly like the rose in June.
但我知道通往天堂的道路被认为是一条严酷的道路，一条卑微、悲伤和忧郁的道路，充满了眼泪和哀悼。我回答说：众所周知，每个重生的人内心都有两个人，新人和旧人，灵和肉体；而这两个人有着相反的道路、相反的心、相反的手、相反的判断。当神的儿女们认为通往天堂的道路不愉快，充满悲伤时，那是旧人在灵魂中统治，那只是旧人的观点。通往天堂的道路并不糟糕，尽管对于败坏的本性来说是这样，败坏的本性认为天堂和基督本身一文不值。但是问问新人的意见，他对通往天堂的道路有何看法。哦！他会说！对他来说，上帝比千万金银更宝贵！比蜜和蜂房更甜美！“除你以外，在天上我有谁？除你以外，在地上我也没有所爱慕的”（诗篇 73:25）。那么，如果你们问为什么他们会哀悼、流泪、搏斗、痛苦和因有罪的良心而恐惧的原因是什么呢？ 我回答；我们不可能认为上帝的儿女，走向天国的路上，永远不会遇到阵雨；有时候在盛夏附近，会下一场冰雹；但是天性和季节很快会融化和干燥；西方会放晴，鸟儿重新歌唱，玫瑰重新展开叶子在太阳照射下。所以即使是夏天，公义之日的太阳会掩面于贫穷信徒，基督似乎离去，良心会战栗。希西家的情况也如此，当他向上帝哀哭如鸽子，像鹤一样叽叽喳喳。不是因为害怕死亡，而是因为在临近死亡时，上帝似乎离他很远。据说海龟失去骨髓后就不会停在绿枝上；这种魂灵在这些恐惧中渴望基督的人是不会露出开心的表情，直到再次放晴，公义之日的太阳开始驱散他的愤怒之云。难道你们没有看到当约伯被上帝抛弃时的情况吗？“巴不得能得着所求的，愿上帝将我所盼望的赐给我。” 即使上帝喜欢毁灭我！他会放开手，将我割断！（约伯记 6:8, 9）。我说，只有曾经拥有上帝的人才知道渴望上帝是什么感觉。当他们被上帝抛弃时，他们会呼喊：“啊，你何时才会回来！”为了一个与上帝和好的吻，愿意在地狱中受一千年的苦！人们会说这确实是冬天，上帝的儿女在这样的冲突下退步了。我回答说，冬天没有什么能生长和茂盛，但即使在那时，灵魂中仍然有许多美丽的花朵绽放。诚然，感官和感觉会枯萎，因为现在不是它生长的季节；但在这些被遗弃的时刻，谦卑在成长，罪恶感在成长，渴望被上帝之口亲吻的爱在成长，寻求上帝面容的关怀在成长，且芬芳如六月的玫瑰。

The soul is never under such a good case as now; for the souls of God's children are ever but in three cases. 1. Towards Christ, it is mid-summer sometimes with the soul, when it enjoys God's sweet and felt presence. Sometimes we may be so drunken with sense, that we become proud and haughty. We think this a good case; yet, there is great danger that we provoke our Lord Christ to go away from us. Therefore, we have now need of a holy fear, and of ardent prayer to God to continue our case. 2. The soul will be in such a winter, that the Lord will withdraw Himself for many days and years, and yet the soul is so dead in sleepy security that it never misses Him. This is David's case; when news came to him that Uriah the Hittite was slain, he called it a chance of war, and sent Joab word to renew the battle again. But the Lord had then left David, and he knew it not. 3. The third case is best of all, when God is minting* to go away, and the child of God holds Him fast. And be persuaded that God is well worthy† your souls, when it is at holding and drawing betwixt God and your soul. When God is saying as He did to Jacob, "Let Me go for the day breaketh," and Jacob said, "I will not let Thee go, except Thou bless me" (Genesis 32:26). When God is sounding in the ear of Job's conscience, "Depart from me for I will destroy thee;" Job answers, "Lord, I will not leave Thee, I will not depart from Thee: I will trust in thee, howbeit thou shouldst slay me." And when Christ saith to the woman of Canaan, I came to the world for the lost sheep of the house of Israel, I came not for you, yet she still raps, and knocks, and cries for "mercy, mercy," and cries on Him, "Lord, sayst Thou so, that Thou camest not for me?" She would take no such answer. Now it is the sweetest season in the year, when faith binds and holds Christ so fastened that He cannot win away. No cord will hold our Samson but faith, love, zeal, new desire of Christ, humility, &c. When all these graces flourish, then the soul has joy and comfort in Christ.
灵魂从未像现在这样好；因为上帝的儿女的灵魂只有三种情况。1. 对基督来说，有时灵魂会像仲夏一样，当它享受到上帝甜美而真切的同在时。有时我们可能被感官迷住，变得骄傲自大。我们认为这是一种好情况；然而，我们很有可能激怒我们的主基督离开我们。因此，我们现在需要一种圣洁的恐惧和热切地向上帝祈祷，以保持我们的情况。2. 灵魂会经历这样一个冬天，主会离开它很多天和年，然而灵魂却在沉睡的安全中如此死寂，从未想念祂。这是大卫的情况；当有人告诉他乌利亚被杀时，他称之为战争的机遇，并派人告诉约押再次发动战斗。但那时主已经离开了大卫，而他却不知道。3. 第三种情况是最好的，当上帝打算离开时，上帝的儿女紧紧抓住祂。请相信，当上帝和你的灵魂之间发生抓握和拉扯时，上帝是非常值得你的灵魂的。 当上帝像对雅各说的，"放开我，因为天要发光了"，雅各却说："我不放开你，你不给我祝福"（创世纪 32:26）。 当上帝在约伯的良心里说："离开我，因为我要灭绝你"；约伯回答说："主啊，我不离开你，我不离开你；我要信靠你，即使你要杀我。" 当基督对迦南的妇人说，我来是为以色列家迷失的羊，不是为你，她仍然敲门，哀求"怜悯，怜悯"，并呼求他："主啊，你真的不是为我来的吗？" 她不会接受这样的答复。现在是一年中最甜蜜的季节，当信仰将基督紧紧地捆绑住，以致他无法脱身。除了信仰、爱心、热诚、对基督的新渴望、谦卑等，没有什么绳索能捆住我们的参孙。当这些恩赐都得以发展时，灵魂在基督里得到欢乐和安慰。

Doctrine III.—The time of the Gospel is but short; it is but a summer quarter, or thirteen weeks as our text bears; yea, but one day, Luke 19:42, "If thou hadst known, even thou, at least in this thy day." Yea, but a piece of a day, a little before supper time, when the King's table is covered for His guests, (Luke 14:17). The longest date that the word of God gives to it is a year only, "the acceptable year of the Lord." I will persuade you that the summer runs away, and you may fear that Scotland's summer is near an end; and happy are they that embrace the time, and spend the summer quarter in journeying to Jesus Christ. The damned in hell would buy time at the expense of lying ten thousand years in hell for freedom from that place of misery and woe, to enjoy the evening of one of our summer days. Germany and Bohemia mourn now that their summer is gone, as it is to be feared, with them. And we have cause to say with the Church, Jer. 6:4, "Woe unto us! for the day goeth away, for the shadows of the evening are stretched out."
教义第三章——福音的时间很短暂；只是一个夏季季度，或者说正如我们的经文所说的十三个星期；是的，只是一天，路加福音 19:42 说：“巴不得你在这日子里也知道关系你平安的事。”是的，只是一天的一小段时间，就是晚餐前的时候，当国王的筵席为祂的客人准备好时（路加福音 14:17）。上帝的话语给它的最长时间只有一年，“主悦纳的年年。”我要劝你们，夏天正在逝去，你们可能担心苏格兰的夏天即将结束；那些抓住时机，度过夏季季度追求耶稣基督的人是多么幸福啊。地狱里的被定罪者愿意以在地狱里受苦一万年的代价来换取摆脱那个痛苦和悲伤之地，享受我们夏日的黄昏。德国和波希米亚现在为他们的夏天已经过去而哀悼，我们也有理由像耶利米书 6:4 中的教会一样说：“我们有祸了！因为白昼转晚，晚影渐长。”

Doctrine IV.—When the Gospel is in a land, and the word of Christ among a people, in life and power of a heavenly ministry, the very season should move us to come to Christ. "The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light" (Rom 13:12). As if the apostle would say, It is a shame to lie asleep when the day is come and the night away; therefore cast off your night clothes, and draw on your coat, put your arm over the bed-stock and reach to your clothes; take a grip of Christ and put Him on as the armour of light. "But let us, who are of the day, be sober, putting on the breast-plate of faith and love, and for an helmit the hope of salvation" (1 Thess. 5:8). The apostle there reasons for the noble parts of "faith and love," and to cover the head with everlasting glory. In the day of the Gospel, the Lord Jesus holds out in His right hand a lanthorn, and a fair candle in it, and is crying, "Run, run fast! Haste, haste into Christ before the candle be blown out." Would you know what the Gospel is? It is Christ's "cock-crowing," crying, "Up, O sleeping world, ye have far to go; it is a long journey to heaven, and it is hard upon day; I pray you ride and make for the gate."* The Gospel is Christ's hour, the summer-sun; and all men know that the summer-sun is God's sandglass set above our head bidding the husbandman plough, sow, reap, for the winter is at hand—prepare houses and fire for the winter is at hand. So the Gospel is Christ's sandglass telling us the hour runs away; labour for the meat that endures to everlasting life; provide for winter. The last trumpet will waken the deadest and deafest of sinners that are in the world, and those that are in the deepest sleep; but they shall get the most doleful wakening who sleep when there is a candle burning, and a sun shining on their heads and bedsides—and these are they who sleep in the day of the Gospel. Men know that the Gospel is Christ's trumpet, and His voice, calling on all men whom it reaches; and ye know the poor man in the Gospel was so glad when they said, "Arise, Christ calleth thee," that he got up in haste and threw his cloak from him, that he might be the lighter and nimbler to run and come with speed to Jesus Christ. O beloved, up now! Christ calls you; cast off the world (it is an heavy cloak), and run to Jesus. And though men be obliged in the suntide* to come to Christ, yet in the summer-tide of the Gospel men are under a more strict obligation. And this will more appear if you consider what way the Gospel offers Jesus Christ unto you. Christ is the food that feeds and nourishes His people's souls; now, He cannot be eaten except He be dressed, and prepared, and broken to the soul. So long as Christ is not preached in the Gospel and offered in the Sacraments, He is a whole Christ and does not feed His people. But when we preach Christ before you, we let you see Him torn, rent, and wounded for sin. We lay Him upon your plate or trencher, in the word and sacraments. So you see it is summer: betwixt God and you be it, if ye come not to Jesus Christ again.†
教义四：当福音传到一个地方，基督的话语在一个民族中，以天上的事工的生命和能力，这个时刻应该促使我们来到基督面前。“夜已深，日已临近，我们就当脱去黑暗的行为，带上光明的兵器”（罗马书 13:12）。好像使徒要说，当白天来临，夜已过去，还躺在床上睡觉是可耻的；所以脱下你们的睡衣，穿上外衣，把手放在床头柱上，伸手去拿你们的衣服；抓住基督，把祂当作光明的盔甲穿上。“但我们既然属乎白昼，就应当谨守，把信和爱当作护心镜遮胸，把得救的盼望当作头盔戴上”（帖撒罗尼迦前书 5:8）。使徒在那里为“信和爱”这两个高贵的品质辩论，并用永恒的荣耀来遮盖头部。在福音的日子里，主耶稣右手举着一个灯笼，里面有一根美丽的蜡烛，呼喊着：“快跑！赶快进入基督，免得蜡烛熄灭。”你想知道福音是什么吗？ 这是基督的“鸡鸣”，呼喊着：“起来吧，沉睡的世界，你还有很长的路要走；通往天堂的旅程漫长，天快亮了；请你们骑马向门口走去。”福音是基督的时刻，夏日的太阳；所有人都知道夏日的太阳是上帝在我们头上放置的沙漏，命令农夫耕种、播种、收割，因为冬天即将来临-为冬天准备房屋和火。所以福音是基督的沙漏，告诉我们时间在流逝；为那持久到永生的食物劳作；为冬天做准备。最后的号角将唤醒世界上最死气沉沉、最聋的罪人，以及那些沉睡最深的人；但那些在蜡烛燃烧、阳光照耀在他们头上和床边时还在睡觉的人将得到最悲惨的唤醒-这些人就是在福音的日子里沉睡的人。 人们知道福音是基督的号角，是他的声音，呼唤着所有听到的人；你们也知道福音中的穷人听到有人说：“起来，基督呼唤你”，他非常高兴，急忙起身，扔掉他的斗篷，为了更轻便、更敏捷地跑去见耶稣基督。亲爱的人们，现在起来！基督在呼唤你们；摆脱世界（它是一件沉重的斗篷），奔向耶稣。虽然人们在阳光明媚的时候必须来到基督面前，但在福音的夏天里，人们有更严格的义务。如果你们考虑福音是如何向你们呈现耶稣基督的方式，这一点将更加明显。基督是滋养和培养他子民灵魂的食物；现在，除非他被准备好、破碎并供应给灵魂，否则他无法被吃掉。只要基督没有在福音中被传扬并在圣礼中被供应，他就是一个完整的基督，不能滋养他的子民。但当我们在你们面前传扬基督时，我们让你们看到他为罪孽而被撕裂、受伤。我们把他放在你们的盘子或碟子上，用话语和圣礼。所以你们看到了夏天：如果你们不再来到耶稣基督面前，那就是你们和上帝之间的事了。†

If we speak of those who live in the winter of ignorance, idolatry, &c., and never heard of Christ crucified; for anything I know Christ has not made a covenant of peace with them. The contract is but drawn up in a minute‡ and unsubscribed. But it is not so with such as live under the drop of the Gospel; for Jesus Christ has formed the contract, and has written it, and ye know that a contract serves for nothing except it be subscribed by both parties. Our dear Jesus, to His great charges, subscribed the contract at the expense of His precious blood. Now, in the summer of the Gospel, He offers it to you this day; and there is His word for it, Isaiah 61:1, 2. Will ye consent and obey? The contract says in the general, "He that believes has life everlasting;" and in the word and sacraments the Lord comes to the conscience of every man in particular and says, "Wilt thou believe? Will ye quit yourselves and be Christ's wholly?" So there remains nothing, beloved, but that ye say, "Amen" to your Lord. I pray now, in this summer, give to Christ a good answer. So then, ye see, when the word of the Gospel is preached ye are obliged in a special manner to come to Christ.
如果我们谈论那些生活在无知、偶像崇拜等冬天的人，从我所知，基督并没有与他们订立和平的契约。这份合同只是草草地起草了一分钟，没有签字。但对于那些生活在福音滴落之下的人来说，情况并非如此。因为耶稣基督已经形成了这份合同，并且写下了它，你们知道，除非双方都签字，合同是没有用的。我们亲爱的耶稣，为了这份合同付出了巨大的代价，用宝血签署了合同。现在，在福音的夏天，他今天向你们提供这份合同；而且有他的话为证，以赛亚书 61:1,2。你们愿意同意并顺从吗？合同总的说来是这样的，“信的人有永生”；在话语和圣礼中，主亲自来到每个人的良心面前，说，“你愿意相信吗？你们愿意完全属于基督吗？”所以，亲爱的，除了你们对主说“阿门”之外，没有其他的事情了。我现在祈祷，在这个夏天，给基督一个好的回答。所以，你们看，当福音的话被传讲时，你们有特殊的责任来到基督面前。

This doctrine doth, in a special manner, strike against secure sluggards, and such as contemn the Gospel. A man that sins against the law, has indeed God's justice as a contrary advocate to plead against him; yet even in this case he has an advocate with God, even God's mercy, and that pleads for him, and requests Jesus Christ to take upon Him to be his mediator. But if a man close his ears at Christ's voice, in the Gospel, and sleep in summer when Christ calls upon him, and sin against the Mediator, and trample under foot the blood of the new covenant; both mercy and justice doth plead against him. And, therefore, he that sins against the law, justice is but angry at him; but he that sins against the Gospel, justice pursues him in wrath, and the very mercy of God is angry, and cries, "No mercy for that man, that sins under the sunshine, and summer tide of the Gospel." And this is righteousness with God. The Gospel cries mercy once, twice, thrice; these be the sweet and comfortable "O yeses,"* proclaimed upon the cross of Christ, viz.: "Mercy, mercy, mercy, to sinners!" With a loud voice, the Gospel cries this at the third hour, and the sixth, and at the eleventh hour, at the very striking of twelve, at the very going down of the sun, at supper time. But doth Chorazin and Bethsaida, England and Scotland, contemn this sweet voice? In God's righteousness and judgments, they shall never see another summer. When Lammas-wind† blows and summer is gone, a doleful winter of wrath, and all devouring fire of the anger and judgment of God, shall come. A man that has but one eye should keep that well. We have all sinned against God's justice; nothing remains as our eye to see God but through the prospect of His mercy. If we lose mercy, we are gone. In the first covenant, God takes man's word without a cautioner; in the second covenant Jesus became a cautioner: if we sin against our cautioner, and cast out with our advocate, offering Himself to us, we have none to speak for us. A man that cannot agree with Christ, he will agree with none; for without Him there is no access to God, for "He is the way, the truth, and the life."
这个教义特别针对那些安逸懒散、蔑视福音的人。一个违背律法的人，确实有上帝的公义作为对抗他的辩护人；然而即使在这种情况下，他也有上帝的怜悯作为他的辩护人，请求耶稣基督成为他的调解者。但是，如果一个人在福音中闭上耳朵，当基督呼唤他时却在夏天里沉睡，违背调解者，践踏新约的血；那么怜悯和公义都会反对他。因此，违背律法的人，公义只是对他生气；但是违背福音的人，公义会愤怒地追击他，上帝的怜悯也会愤怒地呼喊：“对那在福音的阳光和夏天里犯罪的人，不要怜悯。”这就是上帝的公义。福音呼喊着怜悯，一次、两次、三次；这些是基督十字架上宣告的甜蜜而令人安慰的“是的”，即：“对罪人怜悯！怜悯！怜悯！”福音以高声呼喊，第三个小时，第六个小时，第十一个小时，在十二点钟敲响时，在太阳落山时，在晚餐时间。但是，科拉津和伯赛大，英格兰和苏格兰，蔑视这甜美的声音吗？在上帝的公义和审判中，他们将永远看不到另一个夏天。当兰马斯风吹起，夏天过去了，愤怒的冬天和上帝的愤怒和审判的吞噬之火将来临。一个只有一只眼睛的人应该好好保护它。我们都违背了上帝的公正；除了通过他的怜悯来看上帝之外，我们没有其他眼睛。如果我们失去怜悯，我们就完蛋了。在第一个约定中，上帝接受人的话而没有担保人；在第二个约定中，耶稣成为了担保人：如果我们违背了我们的担保人，与我们的辩护人分道扬镳，他自己向我们提供，我们就没有人为我们说话。一个不能与基督达成一致的人，他将与任何人都无法达成一致；因为没有他，就无法接近上帝，因为“他是道路、真理和生命”。"

"The flowers appear on the earth."—It is time now that we enter upon some directions upon the particular‡ evidences, signs, and marks of summer. The first sign is the appearance of flowers upon the earth; by which I understand, the holy lives of the saints, which are beautiful in the eyes of Jesus, as the flowers in summer are beautiful in the fields and gardens. "Israel shall blossom and bud as a rose, and fill the face of the world" (Isaiah 27:6). "And they of the city shall flourish like grass of the earth" (Psalm 72:16). "He shall grow as the lily, and cast forth his roots as Lebanon" (Hosea 14:5). The Church is God's garden, and plot of ground, and He Himself sets flowers in it, by the ministry of the word. Here there is a mark of the true Church of God, that the word is accompanied by the effectual working of God's Spirit, that sweet-smelled flowers grow in this plot of ground, in the garden of the word. Will ye know what makes the Lord's flowers fruitful in His vineyard? There be these four things that makes all Christians fruitful in it. 1. The Father's husbandry; He is a good husbandman, if any man be set by Him he must grow. 2. Christ is a piece of fertile ground: He brings forth a hundred bolls for one. If once a flower be planted in Christ, he draws life from Christ: "For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection" (Rom 6:5). All that grows fruitfully to God must be planted in the death of Christ; for when Christ died, He was sown and planted in the earth, and the third day He came above the earth and budded. So our body of sin is sown in the body of Christ, and the third day the image of God buds up again. So it is our engrafting into Christ makes us fruitful, "I am the vine, ye are the branches; he that abideth in Me, and I in him, the same bringeth forth much fruit; for without Me ye can do nothing" (John 15:5). But, beloved, there be two things in an engrafting. 1. The imps* to be engrafted must be cut off their own stock, and imped in another; so we must be cut off old Adam, and must be engrafted in Christ Jesus. 2. Then, again, the stock in which the graft is set must be cutted and branched; for we were not planted into living Christ, but into crucified Christ! O! but our stock, Christ, was fearfully cutted and branched! He was cloven and hagged in body and soul, and we, the Lord's flowers, are imped in cutted and bleeding Jesus to draw life out of His death.
花朵出现在地上。现在是时候我们进入一些关于夏天特定证据、迹象和标志的指导了。第一个迹象是花朵出现在地上；我理解为圣徒的圣洁生活，在耶稣的眼中美丽，就像夏天的花朵在田野和花园中美丽一样。“以色列必发芽开花，充满世界的面貌”（以赛亚书 27:6）。 “城中的人必如地上的草发旺”（诗篇 72:16）。 “他必如百合花开放，发出根像黎巴嫩”（何西阿书 14:5）。教会是上帝的花园和土地，他自己通过道的事奉在其中种植花朵。这里有上帝真正教会的标志，就是道与上帝的灵的有效工作相伴随，甜美芬芳的花朵在这块土地上，在道的花园中生长。你们想知道是什么让主的花朵在他的葡萄园中结果吗？有四件事使所有基督徒在其中结果。1.父的耕作；他是一个好的园丁，如果有人被他栽培，他必会生长。2. 基督是一块肥沃的土地：他为一颗结出百倍的果实。如果一朵花儿被种在基督里，它就从基督那里汲取生命：“我们若在他死的形状上与他联合，也必在他复活的形状上与他联合”（罗马书 6:5）。一切结果丰富归向上帝的事物必须被种植在基督的死里；因为当基督死的时候，他被播种和种植在地里，第三天他从地里升起并发芽。所以我们的罪之身被种植在基督的身体里，第三天上帝的形象再次发芽。所以我们被嫁接到基督里才能结果丰富，“我是葡萄树，你们是枝子；常在我里面的，我也常在他里面，这人就多结果子；因为离了我，你们就不能作什么”（约翰福音 15:5）。但是，亲爱的，嫁接有两个要点。1. 要嫁接的枝条必须从自己的树干上割下来，接在另一棵树上；所以我们必须从旧亚当身上割下来，嫁接在基督耶稣里。2. 接枝的树干必须被剪掉和分枝；因为我们被嫁接的不是活着的基督，而是被钉死的基督！哦！但是我们的树干，基督，被可怕地剪掉和分枝了！ 他的身心被分裂和摧残，而我们，主的花朵，被束缚在被割伤和流血的耶稣身上，从他的死亡中汲取生命。

3. Abundance of rain makes flowers to grow. We are watered, and washed with the purging blood, and cleansing water, that came out of the side of Jesus.
丰富的雨水使花朵生长。我们被浇灌，被洗净，这是从耶稣的肋旁流出的净化血液和清洁水。

4. Flowers must have sweet, wholesome air that will make them grow. The sweet worthiness* of God's Spirit rebuking the conscience for sin, and the sweet south wind of the same Spirit comforting the soul, blows upon God's flowers. What then makes so many stinking weeds in our land, so that God may say, as He said of the people in Micah 7:4, "The best of them is as a brier; the most upright is sharper than a thorn hedge?" Pride has blossomed, "violence is risen up into a rod of wickedness" (Ezek. 7:11). "Judgment springeth up as a hemlock in the furrows of the field" (Hosea 10:4). Even here is the cause; men are not planted in Christ, but grow wild upon the mountains of the earth like nettles and thorns. And gain is a flower that smells sweet to many sorts of people; the inordinate pleasures of sin, oppression, covetousness, bloodshed, lust, &c., so that Christ must run out of His garden for the filthy smell of the weeds that grow in it.
花朵必须有甜美、健康的空气才能生长。上帝的圣灵以甜美的价值感责备人们的良心，因为罪恶，同样的圣灵以甜美的南风安慰人的灵魂，吹拂在上帝的花朵上。那么是什么造成了我们国家如此多的臭草，以至于上帝可能会像他在弥迦书 7:4 中对人民所说的那样：“他们中间最好的好像荆棘，正直的人比荆棘篱笆还尖利？”骄傲已经开花，“暴力已经变成邪恶的鞭子”（以西结书 7:11）。 “审判在田间的翻地中如同毒草长起”（何西阿书 10:4）。甚至在这里也是原因；人们没有栽种在基督里，而是像荨麻和荆棘一样在地球的山上野生生长。而对许多人来说，利益是一朵芬芳的花朵；罪恶的过度快乐、压迫、贪婪、流血、欲望等，以至于基督必须离开他的花园，因为那些生长在其中的臭草散发着恶臭。

"The time of the singing of birds is come, and the voice of the turtle is heard in our land."—The turtle is a mourning fowl, and is especially so after she has lost her mate. This voice is heard in the Church uttered by repenting sinners with tears. Alas! we have all lost our marrow by our sins; we have lost God. And this is Christ's music in the Church, singing and mourning,* mercy and judgment. Christ is our sweet Nightingale, that, in the time of the Gospel, sings sweetly. Wisdom sings without in the streets; for the evangel is Christ's love-song compiled by Himself, and the matter of it is how a Prince came from heaven to suit† a wife, and He loved her so dearly, that He lay down on the hard tree of a cursed cross, and died for His love, and thereafter lived again, and married her, a beloved dame. Now, when Christ is singing, rejoice at the glad tidings of mercy and salvation; be won with Christ's sweet music. The silly fowl is deceived and taken by the deceiving fowler's voice, which draws her to the net, where she is taken and slain. O! that we cannot be moved with the pleasant voice of Jesus, to be taken as captives, rendering ourselves over to Him. Jesus Christ also in the Gospel does mourn over us, and speaks of judgment with tears, as He did over Jerusalem (Luke 19:42), "If thou hadst known, in this thy day, but now they are hid from thine eyes." Beloved friends, that hear the Gospel, must have a soft heart to it, and not rejoice when Christ laments, and to pipe when Christ pipeth: because where neither mercy nor judgment will move a people, the heart is like a stone that will not receive the stamp.
鸟儿的歌声已经到来，乌龟的声音在我们的土地上响起。——乌龟是一种悲伤的鸟类，尤其是在失去伴侣后更是如此。这种声音在教堂里由悔过的罪人用眼泪发出。唉！我们都因为自己的罪而失去了生机；我们失去了上帝。这就是基督在教堂里的音乐，歌唱和悲伤，怜悯和审判。基督是我们甜美的夜莺，在福音时代甜美地歌唱。智慧在街上唱歌；因为福音就是基督自己编写的爱之歌，其内容是一个王子从天堂来迎娶妻子，他如此深爱她，以至于他躺在被诅咒的十字架上，为了他的爱而死，然后再次复活，并与她结婚，成为心爱的夫人。现在，当基督在歌唱时，为他的怜悯和救赎的好消息而欢喜；被基督甜美的音乐所感动。愚蠢的鸟被欺骗并被欺骗者的声音所吸引，它把她引向网中，被捕并被杀。哦！但愿我们能被耶稣悦耳的声音所感动，成为俘虏，将自己献给他。 耶稣基督在福音书中也为我们哀悼，并含泪谈论审判，就像他在耶路撒冷时所做的一样（路加福音 19:42）：“巴不得你在这日子知道关系你平安的事！但这事如今是隐藏的，使你的眼看不见。”亲爱的朋友们，听到福音的人必须对其怀有柔软的心，不要在基督哀悼时欢欣，不要在基督吹笛时吹口哨，因为在一个人心中，如果没有怜悯和审判能够感动，那么他的心就像一块不会接受印记的石头。

"The fig-tree putteth forth her green figs, and the vines with the tender grapes give a good smell."—The last mark of the summer of the Gospel is, that the fig-tree abounds unto fruits, which smell well unto God through Jesus Christ. This is conveniently casten in to us as the mark of the spouse of Christ; she is fruitful in good works. Faith cannot want holiness of life. "If any man will love Me, he will keep My commandments" (John 14:15). "Bring forth fruits meet for repentance" (Matthew 3:8). "Only let your conversation be as it becometh the Gospel of Christ" (Phil. 1:27). When God's children are once planted in Christ, they begin then to bud. When Matthew was converted, he followed Christ; he made a feast to Christ, there is his bounty; he invited the publicans and sinners to Christ, there is his charity. So Job feared God, and eschewed evil. Cornelius prayed, and, with his prayers, his alms-deeds ascended up to heaven. Dorcas was a disciple full of good works. Many are disciples in profession, but they are empty vessels, and God has laid upon them the curse of the fig-tree. They are reprobate to good works. God, in His righteous judgment, has said to them, "Never man ripe* fruit of thee while the world standeth. Thou shalt never have grace to do a good turn in the Church of God." Many in our day profess Christ, and give up their names to Christ, and put their hand to our Lord's charter, and yet are not Christ's. They have made shipwreck of the faith, and a good conscience. Like men that after they have sold their lands in such a place, and subscribed the bargain, then they have no more but a naked title; so when we are going out of the world, we may take nothing with us; death, as master porter, waits at the entry of the grave, and takes all from us. "Blessed are the dead which die in the Lord, for they rest from their labours, and their works follow them."
无解释原文：无解释原文 上帝在祂公义的审判中对他们说：“世界存在的时候，你永远不会结出成熟的果实。你永远没有恩典在上帝的教会中行善。”如今有许多人宣称信基督，将自己的名字献给基督，签署了我们主的契约，但他们并不属于基督。他们已经失去了信仰和良心。就像那些在某个地方卖掉土地并签署了交易合同后，只剩下光秃秃的所有权一样；当我们离开这个世界时，我们什么都不能带走；死亡就像一个门房，等在坟墓的入口处，夺走我们的一切。“在主里面死了的人有福了，因为他们得以安息，他们的行为也随着他们。”"

"Arise, my love, my fair one, and come away."—Our Lord doubles the exhortation, arise and come away, and it teaches us that—
起来吧，我的爱人，我的美人，离开这里吧。——我们的主再次嘱咐，起来离开，这教导我们——

1. Our Lord allows not to His children one hour's sleep. When He calls us forth to watch, He bids us watch continually. He lets us see how ready we are to fall asleep. When the Lord turns His back upon us, our hearts are like the paces* of a clock, that must be drawn up every six hours; we are down upon this earth; except the Lord draw the paces of our hearts.
我们的主不允许祂的子民睡上一小时。当祂呼召我们守望时，祂要我们不断守望。祂让我们看到我们多么容易入睡。当主背过身去时，我们的心就像时钟的发条，每六小时必须上紧一次；我们就沉沦在这个世界上，除非主拉紧我们心的发条。

2. Our Lord would have present obedience. As soon as Christ said to Zaccheus, "Come down," he came down hastily, and when our Lord bade Matthew follow Him, he stayed not to tell his money, nor mark it in his count-books, but came presently (Luke 5:28).
我们的主要要顺从。基督对撒该说“快下来”，他就迫不及待地下来。当我们的主叫马太跟随他时，他没有停下来去清点自己的钱财，也没有在账本上记录，而是立刻跟了过来（路加福音 5:28）。

3. The doubling of this exhortation notes the earnestness of Jesus, to have the spouse's company. Christ has fair weather and walks in pleasant fields, yet He thinks He has no pleasure except He have His church in His company. O! so† serious as God is in the conversion of a sinner! He comes out in the street, "and crieth upon the high places of the city" (Prov. 9:3); like a man that sees a town on fire, urging his hands, and shouting to this sleepy world, seeing the wrath that is coming on them, and he has both prayers and tears, (Luke 19:42). "We pray you in Christ's stead be ye reconciled to God" (2 Cor. 5:20). My dear sons, I pray for you to my Lord Jesus; He is saying, For My blood, and My wounds' sake, come. It is no marvel Christ hath a count‡above His head as Mediator, for as Mediator the Father has given the church to His keeping, and it is one part of the Mediator's calling to render a reckoning for His kingdom, and His subjects to His Father; that He may say, Father, there is the roll of all the names, all are there, I have lost none; and we shall all stand with Jesus at His back. Now, when Jesus has this reckoning to make, and God has His bond as cautioner of the covenant, it is no wonder that He cry oftener nor* once, twice, or thrice upon His church. For it goes this way betwixt the Father and the Son; the Father disposes and resigns so many to the Son. Says the Father, Son, I deliver such a man and such a woman, keep them and answer for them; and Jesus gives His bond for the receipt of them. Says Christ, "I, Jesus, Mediator of the new covenant, grant that I have received of My Father, so many children, and bind and oblige Myself to restore them all at the return of the last judgment." John 17:6–12, "Thine they were, and thou gavest them Me; those that Thou gavest Me I have kept, and none of them is lost." John 6:37, 39, "All that the Father giveth Me shall come to Me; and him that cometh unto Me I will in no wise cast out; but shall raise it up at the last day." Now from this count lying on Christ's head proceeds His earnestness in calling His church to come, crying, O come in! holding out His arms, which is a painful thing. "I have spread out My hands all the day to a rebellious people" (Isa. 65:2). In wishing, Deut. 5:29, "O that there were such an heart in them, that they would fear Me, and keep all My commandments." John 8:37, "If any man thirst, let him come unto Me and drink." This is a singular comfort to a weak child of God, that has a true desire to come to Christ Jesus, and rise and forsake the world; Christ has also an earnest desire that we should come, and if we would seek Him, with earnest desires, the marriage must holds ye would do Christ a pleasure this day if ye would rise, He prays you; My brethren (says He) for My blood's sake, be reconciled to Me!
这个劝告的加倍显示了耶稣的认真态度，他渴望与伴侣在一起。基督享受着美好的天气，在宜人的田野中行走，然而他认为除非有教会与他同在，否则他没有快乐。哦！上帝在一个罪人的转变中是如此认真！他走出街头，“在城市的高处呼喊”（箴言 9:3）；就像一个看到城市失火的人，他挥动双手，对这个沉睡的世界大声呼喊，看到即将降临在他们身上的愤怒，他既有祈祷又有眼泪（路加福音 19:42）。“我们代表基督求你们与上帝和好”（哥林多后书 5:20）。我亲爱的儿子们，我为你们向主耶稣祈祷；他说，为了我的血和我的伤口，请来吧。基督作为调解人头上有一个记号并不奇怪，因为作为调解人，父亲已经把教会交给了他保管，调解人的职责之一就是向父亲交账，将他的国度和他的子民呈现给父亲；他可以说，父亲，这是所有名字的名册，所有人都在那里，我没有失去任何人；我们都将与耶稣站在他的背后。 现在，当耶稣需要做这个清算时，上帝作为盟约的担保人，他多次为教会呼喊，不止一次、两次或三次，这并不奇怪。因为父与子之间是这样的关系：父亲安排并交托许多人给子。父亲说，儿子，我交托给你这个人和那个女人，保管他们并为他们负责；耶稣为接收他们给出了担保。基督说：“我，耶稣，新约的调解者，承认我从父那里接收了这么多的子女，并且在最后的审判时，我承诺将他们全部归还。”约翰福音 17:6-12：“他们本是你的，你所赐给我的；我已将你的话传给他们，世人恨他们，因为他们不属世界，正如我不属世界一样。我不求你叫他们离开世界，只求你保守他们脱离那恶者。”约翰福音 6:37,39：“凡父所赐给我的，必到我这里来；到我这里来的，我总不丢弃他。因为我从天上降下来，不是要按自己的意思行，乃是要按那差我来者的意思行。到我所要的日子，连一个我所赐给我的，我也不失落。”现在，基督对教会的呼唤和召唤是出于这个责任，他呼喊着说：“哦，进来吧！”伸出他的手臂，这是一件痛苦的事。“我终日伸手招呼那悖逆的百姓”（以赛亚书 65:2）。在愿望中，申命记 5:29，“但愿他们有这样的心，时常敬畏我，遵守我的一切诫命。”约翰福音 8:37，“人若渴了，可以到我这里来喝。”对于一个软弱的神的儿女来说，这是一种独特的安慰，他们真心渴望来到基督耶稣面前，离开世界。基督也渴望我们来，如果我们以真诚的渴望寻求他，婚姻必然会保持。如果你能起来，为了基督的喜悦，他请求你；我的弟兄们（他说），为了我的血的缘故，与我和好吧！

O! but our Lord would like to be in when He stands, when He knocks at the door saying, "My fair one!" This is an ordinary epithet, given by Christ through all this song to His church, that she is called fair, pleasant, and comely. Once for all in this place we shall expound it; she in herself is black like the moon, spotted like the leopard, but she is fair, because of His inherent fairness, with the washing of water by the word (Eph. 5:26, 27). But we must dig somewhat further in to seek the cause of this beauty. Ezek. 16:8, 9, 10, 11, 12, 13, 14, "Now when I passed by thee, and looked upon thee, behold, thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness, yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest Mine; then washed I thee with water, yea, I thoroughly washed away thy blood from thee, and I anointed thee with oil; I clothed thee also with embroidered work, and shod thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk; I decked thee also with ornaments, and I put bracelets upon thine hands, and a chain on thy neck: and I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thy head. Thus wast thou decked with gold and silver, and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, honey, and oil, and thou wast exceeding beautiful, and thou didst prosper into a kingdom; and thy renown went forth among the heathen for thy beauty, for it was perfect through my comeliness, which I had put upon thee, saith the Lord God." The Lord's washing is the cause of her fairness; or rather it is Christ's fairness, that makes us fair. Christ is two ways fair, and clean: one way as God equal with the Father, and Holy Spirit, and so He is all beauty; another way as He is Mediator, and so He borrowed our spots, and took upon Him our sins, yea, He went into the wine press of the Father's wrath, and there did free Himself and us of the blot of our sins. He being our head come out clean and beautiful, through His perfect comeliness (Ezek. 16:14). He puts on us this beauty; then, it is our Lord's righteousness wherewith we are beautiful, and righteous in the sight of God.
哦！但我们的主愿意站在门口时进来，说：“我美丽的人！”这是基督通过这整首歌赐给他的教会的一般称谓，称她为美丽、愉快和端庄。在这里我们将一次性解释一些，她本身像月亮一样黑，像豹子一样有斑点，但她是美丽的，因为有他内在的美丽，用道的洗净（弗 5:26，27）。但我们必须深入挖掘寻找这美丽的原因。以西结。 16:8, 9, 10, 11, 12, 13, 14，“我从你旁边经过，看见你，谷地满了你的时候。我曾弯下蓋覆在你身上，遮掩你赤露的体，又向你起誓，与你结盟，你就归我。我用水洗净你，除净你身上的血，又用油抹你。我使你身穿细麻衣，脚穿海獭皮鞋，用细麻布束你，以绸缎为妆饰，又用绣花披上绺子。又以妆饰装饰你，使你佩戴镯子，给你戴镯子在手上，戴链子在颈项上，给你戴美冠。你就有金银的妆饰，穿细麻衣和绸缎，使你有绣花饰。又吃细面、蜜和油，极其美丽，发达成为王后。你的名声传在列邦中，这是你的美貌，因我加在你身上的威荣，乃是从我说的主耶和华。”主的洗净是她美丽的原因；或者更确切地说，是基督的美丽使我们美丽。基督有两种美丽和洁净的方式：一种是作为与父神和圣灵平等的神，所以他是所有美丽的源泉；另一种是作为调解者，他借用了我们的污点，承担了我们的罪孽，甚至进入了父神愤怒的酒榨，从而使自己和我们摆脱了罪孽的玷污。他作为我们的头领，通过他完美的美丽（以西结书 16:14）而变得洁净和美丽。他将这种美丽赐给我们；因此，在上帝面前，我们美丽和公义是因着我们的主的义。

But because this beauty is scorned by the Church of Rome, I will labour to show you how Christ's righteousness is ours. I observe two times when we are justified before God, and set free from the condemning power of the law as a covenant of works.
但是因为这种美丽被罗马教会所蔑视，我将努力向您展示基督的公义如何成为我们的。我观察到我们在上帝面前被称义并从作为行为契约的律法的谴责力量中解脱出来的两个时刻。

1. When Christ died and rose again for our justification.
当基督为我们的称义而死并复活时。

2. When we believe in Christ dying and rising again, and resting and relying upon Him alone for salvation.
当我们相信基督的死亡和复活，并仅仅依靠祂来得到救恩时。

When Christ was summoned, judged, and condemned, we also were summoned, judged, and condemned in Him. And as Christ ended the work and came out a free man from hell, the grave, Satan, and sin, we came out also with Him, for we are one with Him; for Christ and we are one. Now, that day that Christ digged the well that made us all clean, He purchased to us His beauty, His comeliness, and His innocency. That day upon the cross, in the garden, and in the grave, Christ did spin that long white robe of His righteousness, and innocency, to be a garment to us all. He has fair velvets beside Him to cover all the elect. Before we were born, Christ made new garments for us; that was the day when our righteousness was bought. Christ had all the elect's sins bound on His back, and God looking to us could see no sin, and looking to Christ rising from the dead, and having left our sins in the grave behind Him, God could see sin neither in Him nor in us. He could not challenge Christ, for He had died and risen again; He could not challenge the elect, for Christ had suffered for them, and risen for them. As Adam was our murderer by eating the forbidden fruit, before he was our father, and made us guilty before we were born; so Jesus saved us ere we who now live were born; and had righteousness ready, as one has a garment shapen and made for a child that is not yet born. But there is another court, which is the judgment and court-hall of conscience, wherein conscience does accuse us as guilty sinners, and sets up a tribunal in the soul, and reads the book of the law, and makes the poor sinner see he is under God's curse and God's wrath. Here the child of God is feared to look God in the face, for fear God see sin in him, and see his filthy raggedness; and therefore he runs to the cross of Christ, and there puts on a garment of Christ's righteousness. The apostle says, Romans 3:25, that "God set forth" Christ (as in an open market place) "to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God." Christ is even the Lord's wardrobe (to speak so) to all poor sinners that come to Christ for a garment or clothes washen in our Lord's blood. Wash ye, then, in that blood, and God cannot see through that garment which makes a sinner so comely and fair that Jesus has reason to call her His "love" and His "fair one."
当基督被召唤、审判和定罪时，我们也被召唤、审判和定罪在他里面。当基督结束工作，从地狱、坟墓、撒旦和罪恶中自由出来时，我们也与他一同出来，因为我们与他合而为一；因为基督和我们是一体的。现在，当基督挖掘了使我们所有人洁净的井时，他为我们赢得了他的美丽、他的端庄和他的无辜。那一天，在十字架上，在花园里，在坟墓里，基督纺织了他的义和无辜的长袍，成为我们所有人的衣服。他有华丽的天鹅绒来遮盖所有的选民。在我们出生之前，基督为我们制作了新的衣服；那是我们的义被买赎的那一天。基督把所有选民的罪都绑在他的背上，上帝看着我们，看不到罪恶；看着基督从死里复活，并把我们的罪留在坟墓里，上帝既看不到基督身上的罪，也看不到我们身上的罪。他不能质问基督，因为他已经死了又复活；他不能质问选民，因为基督为他们受苦，为他们复活。 当亚当吃下被禁的果子成为我们的凶手之前，他是我们的父亲，他使我们在出生之前就有罪；耶稣在我们出生之前拯救了我们；他已经准备好了公义，就像一个为未出生的婴儿缝制和制作好的衣服一样。但是还有另一个法庭，那就是良心的裁判和法庭，在那里，良心控告我们是有罪的罪人，在灵魂中设立了一个法庭，并阅读律法之书，使可怜的罪人看到他在上帝的诅咒和上帝的愤怒之下。这里，上帝的孩子害怕看上帝的脸，因为他怕上帝在他身上看到罪恶和他丑陋的衣服；因此，他跑到基督的十字架上，在那里穿上基督公义的衣服。使徒在罗马书 3：25 中说，“上帝为了耶稣的血所立的挽回方法，就是在祂所准许人造孽的时候，以耶稣的公义显明祂自己，使人称义。”基督甚至是上帝对所有来到基督寻求衣服或用我们主的血洗净的衣服的可怜罪人的衣橱。 请用那血洗净自己，上帝无法透过那件衣服看到一个罪人如此美丽动人，以至于耶稣有理由称她为自己的“爱人”和“美丽的人”。"

Use 1. Beloved, who knows how long and how large the web of Christ's righteousness is? We will be all summoned one day before the Judge that He may see us, and if we come not before Him in good apparel, it is Death. Now our own garments are ragged and torn, let us borrow from Christ, and above all things labour for His righteousness.
亲爱的，谁知道基督的公义之网有多长、多大？总有一天我们都会被召唤到审判者面前，以便他看见我们，如果我们没有穿上好的衣服，那就是死亡。现在我们自己的衣服破烂不堪，让我们向基督借用，并最重要的是努力追求他的公义。

Use 2. If we speak of God's dealings with the consciences of men, many Christians wonder why God should deal with them so at the last court of the general judgment, to make them see their sins, and cause their consciences to convict and summon, when in the meantime, that day that Christ died, their debt was paid, their bill was answered, and the Judge appeased, and all paid and scored out. Answer. As it is known that some men are never sure of their inheritance until their rights be called in question before the judge, and then they get an absolution, and their rights made sure: so it is good our consciences should summon us before God, for by this means we get a decree of absolution or absolviture,* so that at the last court of the general judgment, we may say to God, Lord, remember such a day that I was by my conscience summoned before Thee, but before I went home Thy Spirit assured my conscience of the forgiveness of my sins, and Christ by His Spirit did write an absolution in my heart. "Indeed (Christ says) I cannot deny My own hand-write;" and when the Spirit is called, He cannot but say, "I will not deny the truth, it was so indeed." And when the Judge's count-book* is looked, all is fair scored out, and paid, that day that Christ died. Yet the Christian has need daily to be going to the blood of Christ to get his sins washed away.
使用 2。如果我们谈论上帝对人们的良心的处理，许多基督徒会想知道为什么上帝在最后的普通审判法庭上要这样对待他们，让他们看到自己的罪恶，并引起他们的良心感到内疚和召唤，而与此同时，基督死去的那一天，他们的债务已经偿还，账单已经答复，法官已经平息，一切都已经付清和注销。回答。众所周知，有些人直到他们的权利在法官面前受到质疑才能确保他们的继承权，然后他们获得赦免，他们的权利得到确保：所以我们的良心召唤我们到上帝面前是好的，因为通过这种方式，我们得到了赦免或赦免令的裁决，这样在最后的普通审判法庭上，我们可以对上帝说，主啊，记得那一天我被我的良心召唤到你面前，但在我回家之前，你的圣灵向我保证了我的罪得到了赦免，基督通过他的圣灵在我的心中写下了赦免令。“的确（基督说）我不能否认我自己的手写。”当圣灵被召唤时，他不能不说，“我不会否认事实，确实是这样。”当审判者的账本被查看时，所有的都被公平地划掉并支付，那是基督死去的那一天。然而，基督徒每天都需要去寻求基督的宝血，以洗净他的罪恶。

"Arise and come."—This coming is faith. This rising is a setting of the heart up to heaven, where Christ is at God's right hand. And these are fitly conjoined together. We see faith will not suffer a man to sleep, but draws the soul upwards. Abraham was a man like us; yet that made him never to seek a settled dwelling in the earth, he looked to a city with an eye of faith, for a city that has a foundation. So Moses' faith is commended, Heb. 11:24, 25, 26. He was no earthly-minded man, he made small estimation to be the son of Pharaoh's daughter, and to play the courtier. The word signifies that he looked away from that; faith set his face to a contrary point of the compass, where he looked to the recompense of the reward. The like we see in the thief at Christ's right hand; he had no mind to this life, as the other had, who esteemed it his happiness to come down from the cross. So then, I make great question if a worldly-minded man has faith, for the love of the world is a lying upon the dust of the earth, but faith is a rising and coming to Christ. See Heb. 10:34, 35, "For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. Cast not away therefore your confidence, which hath great recompence of reward."
"起来并来吧。"——这来临是信仰。这起来是将心灵升向天堂，基督在上帝的右手边。这两者是合适地结合在一起的。我们看到，信仰不会让人沉睡，而是吸引灵魂向上。亚伯拉罕和我们一样是个普通人；然而，这使他从未寻求在地上安定的居所，他以信心的眼光看向一个有根基的城市。所以，摩西的信心也受到称赞，希伯来书 11:24, 25, 26。他不是一个追求世俗的人，他对成为法老的女儿的儿子和在宫廷中玩耍并不看重。这个词意味着他将目光从那里移开；信仰使他的脸朝向相反的方向，他看向报酬的补偿。我们在基督右边的那个贼身上也看到了类似的情况；他对这个生命没有兴趣，就像另一个人一样，他认为从十字架上下来是他的幸福。所以，我非常怀疑一个追求世俗的人是否有信仰，因为对世界的爱是躺在尘土上，而信仰是升起并来到基督面前。参见希伯来书。 10:34, 35，“因为你们在我受困之时曾怜悯我，欢然忍受自己财物被掠夺，因为你们知道自己在天上有一种更好、更持久的财富。所以不要丢弃你们的信心，这信心必有丰厚的赏赐。”"

To God be praise, both now and for ever more!
愿荣耀归于上帝，现在和永远！

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Fourteen Communion Sermons by A. W. Pink, Copyright © 2018
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