THE RETURNING BACKSLIDER
回头的背道者

A Commentary upon the whole XIV. Chapter of the Prophecy of the Prophet HOSEA.
对先知何西阿书第 14 章的整章进行评论。

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

Wherein is shewed the large extent of GODS free Mercy, even unto the most miserable forlorne and wretched sinners that may be, upon their Humiliation and Repentance.
展示了上帝的广大慈悲，甚至对于最可怜、最绝望和最悲惨的罪人，在他们谦卑悔改之时。

Table of Contents
目录

To the Reader
给读者

Sermon 1 - O Israel, return unto the Lord thy God - Hosea 14:1, 2.
讲道 1 - 以色列啊，归回你的上帝耶和华 - 何西阿书 14:1, 2.

Sermon 2 - Take away all iniquity - Hosea 14:2
讲道 2 - 消除一切罪孽 - 何西阿书 14:2

Sermon 3 - Asshur shall not save us ...In thee the fatherless findeth mercy - Hosea 14:2,3
讲道 3 - 亚述不能拯救我们...在你里面孤儿得到怜悯 - 何西阿书 14:2,3

Sermon 4 - Neither will we say any more to the works of our hands, Ye are our gods - Hosea 14:3
讲道 4 - 我们也不再对我们手所作的说：“你们是我们的神”- 何西阿书 14:3

Sermon 5 - I will heal their backsliding - Hos 14:4
讲道 5 - 我要医治他们的背道 - 何西阿书 14:4

Sermon 6- I will love them freely: for mine anger is turned away - Hosea 14:4-5
讲道 6-我将自由地爱他们：因为我的怒气已经转消-何西阿书 14:4-5

Sermon 7 - I will be as the dew unto Israel: he shall grow as the lily - Hosea 14:5,6
讲道 7 - 我将如同甘露对待以色列：他将如百合花般生长 - 何西阿书 14:5,6

Sermon 8 - His branches shall spread, his beauty shall be as the olive-tree - Hosea 14: 6,7
讲道 8 - 他的枝条将蔓延，他的美丽将如橄榄树 - 何西阿书 14:6,7

Sermon 9 - They shall grow as the vine - Hosea 14:7
讲道 9 - 他们将像葡萄藤一样生长 - 何西阿书 14:7

Sermon 10 - What have I any more to do with idols? - Hosea 14:8
讲道 10 - 我还与偶像有什么关系？- 何西阿书 14:8

Sermon 11 - I am like a green fir-tree- Hosea 14:8
讲道 11 - 我像一棵绿色的杉树- 何西阿书 14:8

Sermon 12 - from me is thy fruit found - Hosea 14:8
讲道 12 - 从我这里找到你的果实 - 何西阿书 14:8

Sermon 13 - I am like a green fir-tree; from me is thy fruit found - Hosea 14:8.
讲道 13 - 我像一棵青翠的松树；你的果实从我这里得到 - 何西阿书 14:8。

Sermon 14 - Who is wise - Hosea 14:9
讲道 14 - 谁是智慧的人 - 何西阿书 14:9

Sermon 15 - The ways of the Lord are right, the just shall walk in them - Hosea 14:9
讲道 15 - 主的道路是正直的，公义的人将在其中行走 - 何西阿书 14:9

Sermon 16 - The transgressors shall fall therein - Hosea 14:9
讲道 16 - 犯罪者将在其中跌倒 - 何西阿书 14:9

TO THE READER
给读者

GOOD READER! this treatise begs the favour of those concerning whom especially it is said Christ came for, poor trembling sinners, 'the blind,' 'the prisoners of hope,'* and such who by the assiduity, iteration, and multitude of Satan's discouragements and temptations, sit, as it were, in darkness, and in the valley of death, to whom every sour thing is sweet. Because these, most of all, relish and stand in need of mercy; for when the least flame of that unsupportable wrath breaks forth in show, which is poured out like fire, and 'kindled by the breath of the Lord of Hosts, like a river of brimstone,'† which can make 'the mountains quake, the hills melt,' 'burn up the earth, and all that is therein,'§ the poor soul for the time thinking on nothing but 'blackness and darkness of tempest,' whilst bypast sins, without sight of the Mediator, stares them in the face, with millions of unconceivable horrors and astonishments: then to see light in darkness, mercy in wrath, the sunshine of righteousness, a gracious God appeased by a Mediator, with some sight and sense of its interest therein, this must needs overjoy the troubled soul, which is the main subject of this book. How gracious God is to encourage miserable sinners to return! What encouragements and helps he gives them, what effects his gracious working hath in them, and how sweetly they close with him again! Wherefore, though this mess comes not unto thee set forth in a 'lordly dish,'¶ not having passed, since the preaching thereof, under the exquisite hand of the most worthy author, yet despise it not. For many times, though things of greater judgment affect the understanding most, yet things of lesser conciseness work more upon the affections in a plain flowing way, which happiness, with all other felicities, he wisheth thee, who is ever
亲爱的读者！这篇论文恳求那些基督特别为之而来的人的恩惠，他们是可怜的颤抖的罪人，“盲人”，“希望的囚犯”，以及那些因撒旦的劝阻和诱惑的勤奋、反复和众多而坐在黑暗中和死亡的山谷中的人，对他们来说，每一件酸的事物都是甜的。因为这些人最需要并且最能品味到怜悯；当那不可忍受的愤怒之火一旦显露出来，它像火一样倾泻出来，“被万军之耶和华的气息点燃，像一条硫磺的河”，它能使“山岳震动，小山融化”，“烧毁大地和其中所有的一切”，那时，可怜的灵魂一时只想着“黑暗和暴风雨的黑暗”，而过去的罪恶，在没有看到调解者的情况下，盯着他们的脸，带着无数难以想象的恐怖和惊讶：然后在黑暗中看到光明，在愤怒中看到怜悯，在公义的阳光下，一个被调解者平息了一个仁慈的上帝，对其中的一些事物有一些视觉和感觉，这必然会使困扰的灵魂欢喜，这是本书的主要主题。 上帝是多么慈悲，鼓励可怜的罪人回转！他给予他们怎样的鼓励和帮助，他的恩慈在他们身上产生了怎样的效果，他们又是多么甜蜜地与他重新接近！因此，尽管这个信息没有以“高贵的盘子”呈现给你，¶自从传道以来，也没有经过最有价值的作者的精心处理，但请不要轻视它。多次来说，尽管更重要的事情会对理解产生更大的影响，但更简洁的事情以一种直接流畅的方式更能触动情感，愿你拥有这种幸福和其他所有的幸福

Thine in the best bonds,
你的最好的联系方式

J. H.**

THE RETURNING BACKSLIDER
回头的背道者

SERMON I
讲道一

O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity. Take with you words, and turn to the Lord; say unto him, Take away all iniquity, &c.—HOS. 14:1, 2.
以色列啊，归向耶和华你的神；因为你因自己的罪孽跌倒了。带上言语，归向耶和华；对他说，除去一切罪孽，等等。——何西阿书 14:1, 2。

THE whole frame of godliness is a mystery, Col. 1:26. The apostle called it 'a great mystery,' comprehending all under these particulars: 'God was manifested in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory,' 1 Tim. 3:16. Amongst which mysteries, this may well be the 'mystery of mysteries.' 'God was manifest in the flesh,' which includeth also another mystery, the graciousness and abundant tender mercy of God towards miserable, wretched, and sinful creatures; even in the height of their rebellion, appointing such a remedy to heal them. Which is the subject of this chapter, and last part of this prophecy: which, as it thunders out terrible judgments against hard-hearted impenitent sinners (such as were the most part of Israel), so is it mingled full of many and sweet consolations to the faithful, in those times, scattered amongst the wicked troop of idolaters then living.
整个敬神的框架是一个谜，歌罗西书 1:26。使徒称之为“一个伟大的谜”，包括以下几个方面：“神在肉身显现，被圣灵称义，被天使看见，向外邦人传扬，世人信服，被接到荣耀中”，提摩太前书 3:16。在这些奥秘中，这可能是“奥秘中的奥秘”。“神在肉身显现”，这也包含了另一个奥秘，就是神对可怜、悲惨和罪恶的人类的慈爱和丰富怜悯；即使在他们叛逆的高峰时刻，神也指定了这样的治疗方法来医治他们。这是本章和这个预言的最后一部分的主题：它对那些在当时生活在邪恶的偶像崇拜者中的忠诚者充满了许多甜蜜的安慰，同时也对那些心硬不悔的罪人（如以色列的大多数人）发出了可怕的审判。

The time when Hosea prophesied was under the reign of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah; and in the days of Jeroboam, the son of Joash, king of Israel, in whose days idolatry was first universally set up, and countenanced by regal power. This Jeroboam, 'who caused Israel to sin,' 1 Kings 15:34, that he might strengthen himself, made use of religion, and profanely mixed it with his civil affairs in carnal policy, and so leavened the whole lump of Israel with idolatry, that shortly after, the whole ten tribes, for their sin, and their injustice, cruelty, lust, security, and such other sins as accompanied and sprang from this brutish idolatry, were led away captive by the king of Assyria, and the Lord's righteous judgment made manifest upon them.
何西阿预言的时候是在犹大国的乌西雅、约坦、亚哈斯和希西家为王的时期；也是在以色列国的约阿施的儿子耶罗波安为王的日子里，他的统治时期是偶像崇拜首次普遍建立并得到王权的支持。这位耶罗波安“使以色列犯罪”（列王记上 15:34），为了巩固自己的权力，他利用宗教，并亵渎地将它与他的政治事务混合在一起，以至于将整个以色列民族都渗透了偶像崇拜。不久之后，由于他们的罪恶、不公正、残暴、淫乱、安逸以及其他与这种畜生般的偶像崇拜相伴随和滋生的罪恶，整个十个支派都被亚述王掳去，上帝公义的审判在他们身上得以显明。

There being, notwithstanding, amongst these some faithful ones, though thinly scattered, who mourned for, and by their good examples, reproved these abominable courses: there being also a seed of the elect unconverted; and of the converted, some that were carried down too far in the strength of this stream of wickedness: in this chapter, therefore, being the conclusion of this prophecy, there are many excellent and heavenly encouragements; also many earnest incitements to repentance and returning to the Lord, with free and gracious promises, not only of pardon and acceptance, but of great rewards in things spiritual and temporal to such as should thus return.
尽管如此，在其中有一些虽然稀少但忠诚的人，他们为这些可憎的行为感到悲伤，并通过他们的良好榜样来谴责这些行为。在这些人中，也有一些未被选中的信徒的种子，以及一些被这股邪恶之流冲得太远的已归信者。因此，在这一预言的结尾，有许多卓越和天上的鼓励，也有许多对悔改和归向主的强烈鼓励，以及自由和恩典的应许，不仅包括赦免和接纳，还包括对那些如此归向主的人在属灵和世俗事物上的丰厚回报。

'O Israel, return unto the Lord thy God, for thou hast fallen by thine iniquity.'

'Take with you words, and turn to the Lord; say unto him, Take away all iniquity,' &c.
带上你的话语，转向主；对他说，除去一切罪孽，等等。

In this chapter we have,
在本章中，我们有

1. An exhortation to repentance, with the motives enforcing the same: 'O Israel, return unto the Lord thy God,' ver. 1.
1. 一个关于悔改的劝告，附带着推动悔改的动机：“以色列啊，归向你的上主，你的天主。”（经文 1）

2. The form: 'Take with you words, and say unto the Lord,' &c., ver. 2.
带上你的话语，对主说，等等，第 2 节。

3. A restipulation, what they should do: and return back again, having their prayers granted. 1. Thanksgiving: 'So will we render the calves of our lips.' 2. Sound reformation of their beloved sin: 'Ashur shall not save us,' &c.; with the reason thereof: 'For in thee the fatherless findeth mercy,' ver. 3.
3. 重新规定，他们应该做的事情：然后再返回，祈祷得到满足。1. 感恩：'这样我们将献上我们嘴唇的犊牛。' 2. 对他们所爱的罪恶进行彻底改革：'亚述不能拯救我们'等等；并附上原因：'因为在你那里，孤儿得到怜悯'，第 3 节。

4. God's answer to their petitions. 1. In what he will do for them: 'Heal their backsliding, love them freely, and be as the dew unto Israel;' with the reason thereof: 'For mine anger is turned away from him,' ver. 4. 2. What he will work in them, a proportionable speedy growth in height, breadth, and depth: 'He shall grow as the lily, and cast forth his roots as Lebanon,' &c.; which mercy is further amplified by a blessing poured out also upon their families: 'They that dwell under his shadow shall return,' ver. 5–7.
4. 上帝对他们的祈求的回应。1. 在他为他们所做的事情上：“医治他们的背道，无条件地爱他们，并且如同以色列的露水一样”；并附上原因：“因为我的怒气已经转离他们”，第 4 节。2. 他将在他们身上工作的事情，是一个相称的快速增长，包括高度、宽度和深度：“他必如百合花开放，发出根像黎巴嫩”，等等；这种怜悯还通过对他们的家庭倾注的祝福得到进一步的扩大：“住在他荫下的人必归回”，第 5-7 节。

5. There is set down a further effect of this repentance and gracious work in them, a sound and strong well-rooted indignation against their former darling sins; 'Ephraim shall say, What have I any more to do with idols?' backed with a strong consolation: 'I have heard him and observed him,' &c., ver. 8.
这种悔改和恩典的工作在他们身上产生了进一步的效果，他们对自己以前钟爱的罪恶感到强烈的愤怒和厌恶；“以法莲必说：我与偶像还有什么关系呢？”并伴随着坚定的安慰：“我听见了他，我看顾他”，等等，第 8 节。

6. The diverse event and issue of this God's so gracious dealing, is shewed both in the godly and wicked. 1. The wise and prudent understand and know that the ways of the Lord are right, and shall walk in them; but, 2. 'The transgressors shall fall therein,' ver. 9.
这位上帝如此慈悲的行动所涉及的各种事件和问题，无论是在虔诚者还是恶人中都得到展示。1. 聪明和谨慎的人明白并知道上帝的道路是正确的，并会遵循这些道路；但是，2. “犯罪者将在其中跌倒”，见第 9 节。

'O Israel, return unto the Lord thy God, for thou hast fallen by thine iniquity.'

Every word hath his weight, and, in a manner, is an argument to enforce this returning.
每个词都有它的分量，并且在某种程度上，它是一种强调这种回归的论据。

'O Israel!' Israel, we know, 1, is a word of covenant. Jacob was Israel, a prince and wrestler with God, as they also ought to be. Therefore he enforceth, You also ought to return, because you are Israel. And, 2, It was also an encouragement for them to return, because God so acknowledgeth them to be Israel, and will be gracious unto them, though they were such hideous sinners.
'以色列啊！' 我们知道，以色列是一个契约的词语。雅各是以色列，是一个与上帝搏斗的王子，他们也应该如此。因此，他强调，你们也应该回转，因为你们是以色列。而且，这也是鼓励他们回转的原因，因为上帝承认他们是以色列，并且尽管他们是如此可怕的罪人，上帝仍然会施恩待他们。

'Return,' saith he, 'unto the Lord Jehovah,' who is the chief good. For when a man returneth to the creature, which is a particular, changeable good, unsatisfying [to] the soul, he is restless still until he come unto Jehovah, who is the all-sufficient, universal good, who fills and fills the soul abundantly. Therefore, 'return' to him who is the fountain of all good, and giveth a being unto all things, and not to 'broken cisterns,' Jer. 2:13. He is Jehovah, like himself, and 'changeth not.' And then he is thy God. Therefore, return to him who is thy God in covenant, who will make good his gracious covenant unto thee, and did choose thee to be 'his people before all the nations of the world.' This, therefore, is also an encouragement to return. And then,
“他说，‘归向耶和华主’，他是至善。因为当一个人回到那个是特定、易变、不能满足灵魂的创造物时，他仍然不安，直到他来到耶和华面前，他是全足、普遍的善，他丰富地充满并满足灵魂。因此，‘归向’那赐予一切善的泉源，而不是‘破裂的水池’（耶利米书 2:13）。他是耶和华，像他自己一样，‘不改变’。然后他就是你的神。所以，归向他，他是你在约中的神，他会履行他恩慈的约定，并在全世界的万国中选择你作为‘他的子民’。因此，这也是一个鼓励归向的理由。然后，”

'Thou hast fallen by thine iniquity.' Therefore, because thou art fallen by thy iniquities, and thine own inventions have brought these miseries upon thee, and none but God can help thee out of these miseries, seeing he only can, and is willing to forgive thy sins and revive thee, therefore,
你因你的罪孽而倒下。因此，因为你因你的罪孽而倒下，是你自己的发明给你带来了这些苦难，只有上帝能够帮助你摆脱这些苦难，因为只有他能够并且愿意原谅你的罪恶并使你复兴，所以，

'O Israel, return unto the Lord thy God, for thou hast fallen by thine iniquity.'

Now, in that he forewarneth them of the fearful judgments to come, which were to fall upon them unless they were prevented by true repentance, hence in general it is to be observed,

That God comes not as a sudden storm upon his people, but gives them warning before he smites them.
上帝不会突然降临在他的子民身上，而是在击打他们之前提前警告他们。

This is verified in Scripture. When the cry of Sodom and Gomorrah was great, the Lord said, 'Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now and see whether they have done altogether according to the cry of it which is come unto me; and if not, I will know,' Gen. 18:20, 21. And wherefore was the ark of Noah so long in building, but to give warning to that sinful age, which Were nothing bettered by it. The like we have of Pharaoh and all the Egyptians, who had so many warnings and miracles shewed before their destruction came, Exod. 11:1, seq. Thus God dealt in Amos: 'Therefore, thus will I do unto thee; and because I will do this unto thee, prepare to meet thy God, O Israel,' Amos 4:12. 'O Jerusalem, Jerusalem,' saith Christ, 'thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth the chickens under her wings, and ye would not,' Mat. 23:37. What need we stand upon proofs? Are not all the threatenings of Scripture as so many warning-pieces of approaching judgments?
这在圣经中得到了证实。当所多玛和蛾摩拉的哭声很大时，主说：“因为所多玛和蛾摩拉的哭声很大，他们的罪恶极其重大，我现在要下去，看看他们所行的是否全然与那达到我耳中的哭声相符；若不然，我就知道。”（创世记 18:20, 21）挪亚的方舟为何要花那么长时间建造呢？不就是为了警告那个罪恶的时代，但他们并没有因此而改过。同样的情况也发生在法老和所有埃及人身上，他们在毁灭降临之前得到了许多警告和奇迹的显现。（出埃及记 11:1 等）上帝在阿摩司书中也是这样处理的：“因此，我要这样待你们；因为我要这样待你们，以色列人，你们要预备迎见你们的上帝。”（阿摩司书 4:12）耶稣说：“耶路撒冷啊，耶路撒冷啊，你常杀害先知，用石头打死那奉差遣到你这里来的人！我多次愿意聚集你的儿女，好像母鸡把小鸡聚集在翅膀底下，只是你们不愿意。”（马太福音 23:37）我们还需要什么证据呢？难道圣经中的所有威胁不都是即将降临的审判的警告吗？

1. The reason hereof is, his own nature. 'He is a God of long-suffering,' Exod. 34:6. He made the world in six days, yet hath continued it six thousand years, notwithstanding the many sins and provocations thereof, 'his mercies being over all his works,' Ps. 145:9.
原因在于他自己的本性。他是一个忍耐的上帝，出埃及记 34:6。他在六天内创造了世界，然而尽管有许多罪恶和挑衅，他仍然维持了六千年，因为他的怜悯覆盖着他的一切作为，诗篇 145:9。

2. And partly from a special regard to his own dear children, these terrible threatenings not being killing and wounding, but, like Jonathan's warning arrows, who, though he shot, yet meant no other harm to David save to forewarn him of harm, 1 Sam. 20:20.
部分是出于对他自己亲爱的孩子的特殊关怀，这些可怕的威胁并不是要杀伤，而是像约拿单的警告箭一样，他射出箭来，却没有其他伤害大卫的意思，只是提前警告他可能会受到伤害，撒母耳记上 20:20。

Use. Let us, therefore, observe God's gracious and mild dealing in so much mercy, who giveth us so many warnings by his servants, and lesser judgments which we have had amongst us; let us take notice and believe, so as belief may stir up fear, and fear may provoke care, and care stir up endeavours to provide us an ark, even a hiding-place betimes, before winter and worse times come upon us.
使用。因此，让我们观察上帝的恩慈和温和的处理方式，他通过他的仆人和我们所经历的较小的审判给予我们如此多的警告；让我们注意并相信，以至于信仰可以激发恐惧，恐惧可以引发关注，关注可以激发努力为我们提供一艘方舟，甚至是在冬天和更糟糕的时期来临之前提供一个藏身之处。

Hence issueth another general point, that
因此，另一个普遍观点是，

The best provision for preventing of destruction is spiritual means.
预防破坏的最佳措施是精神手段。

God himself is a spirit, and spiritual means reach unto him who is the first mover of the great wheel of all the affairs of this world. It is preposterous to begin at the second cause. We trouble ourselves in vain there, when we neglect the first. We should therefore begin the work in heaven, and first of all take up that quarrel which is between God and our souls. If this be done first, we need not fear the carriage of second things, all which God, out of his good providence and gracious care, will frame to work for good to his, Rom. 8:28, for whose sakes, rather than help should fail, he will create new helps, Isa. 4:5. Wherefore, in all things it is best to begin with God.
上帝本身是一个灵，而灵性的方式可以接触到他，他是这个世界上所有事务的第一推动者。从第二个原因开始是荒谬的。当我们忽略第一原因时，我们在那里白费力气。因此，我们应该从天上开始工作，首先解决上帝与我们灵魂之间的争端。如果这首先完成，我们就不需要担心第二件事的进行，上帝会以他的善意和恩慈的关怀，使所有事情都为他的子民谋福利，罗马书 8:28，为了他们的缘故，他将创造新的帮助，以免帮助失败，以赛亚书 4:5。因此，在所有事情中，最好从上帝开始。

The third general point is this, that
第三个总体观点是这样的，那就是

Of all spiritual means, the best is to return to the Lord.
在所有的灵性手段中，最好的是回归主。

In this returning, 1. There must be a stop. Those who have run on in evil ways must first stop their lewd courses. For naturally from our birth and childhood we are posting on to hell; and yet such is our madness (unless the Spirit of God shew us ourselves) to be angry with those who stand in our way.
在这个回归中，1. 必须停下来。那些沿着邪恶道路前进的人必须首先停止他们的淫乱行为。因为从我们出生和童年时期起，我们就自然而然地走向地狱；然而，除非上帝的灵向我们展示自己，否则我们是如此疯狂，会对那些阻挡我们道路的人生气。

To make this stop, then (which is always before returning).
为了停止这个，然后（这总是在返回之前）。

(1.) There must be examination and consideration whither our ways tend. There be stopping considerations, which both waken a man and likewise put rubs in his way; if a man, upon examination, find his ways displeasing unto God, disagreeing from the rule, and consider what will be the end and issue of them (nothing but death and damnation), and withal consider of the day of judgment, the hour of death, the all-seeing eye of God, and the like. So the consideration of a man's own ways, and of God's ways towards him, partly when God meets him with goodness;—I have hitherto been a vile wretch, and God hath been good to me, and spared me;—and partly when God stops a wicked man's ways with thorns, meets him with crosses and afflictions. These will work upon an ingenious* spirit, to make him have better thoughts and deeper considerations of true happiness, and the way unto it. God puts into the heart of a man, whom he intends to save, serious and sad considerations, what estate he is in, whither his course leads; and withal he lets them feel some displeasure of his, towards them, in those ways, by his ways towards them; whereupon they make a stop.
（1）我们必须审视和考虑我们的行径将通往何处。有一些停顿的考虑因素，既能唤醒一个人，也会在他的道路上设置障碍；如果一个人经过审视发现自己的行径得罪了上帝，与规则不符，并考虑到它们的结局和结果（只有死亡和永世的刑罚），并同时考虑到审判的日子、死亡的时刻、上帝全知的眼睛等等。因此，对一个人自己的行径和上帝对他的行径的考虑，部分是当上帝以善待他时；我过去一直是个卑鄙的恶棍，上帝对我很好，宽恕了我；部分是当上帝用荆棘阻止一个邪恶的人的行径，用十字架和苦难来对付他。这些将对一个有才智的人产生影响，使他对真正的幸福和通往幸福的道路有更好的思考和更深入的考虑。上帝会给一个他打算拯救的人的心中注入认真而悲伤的思考，他处于什么状态，他的行程将通往何处；同时，他让他们在这些道路上感受到他对他们的不悦，通过他对他们的方式；因此，他们停下来。

(2.) There must be humiliation, with displeasure against ourselves, judging and taking revenge of ourselves, working and reflecting on our hearts, taking shame to ourselves for our ways and courses; and withal, there must concur some hope of mercy. For so long as there is hue and cry, as we say, after a traitor, he returns not, but flies still and hastes away; but offer a pardon, and he returneth. So, unless there be hope of pardon, to draw a man again to God, as the prodigal was moved to return by hope of mercy and favour from his father, Luke 15:18, we will not, we dare not else return.
（2）必须有屈辱，对自己不满，对自己进行判断和报复，反思自己的内心，为自己的行为感到羞耻；同时，必须有一些对宽恕的希望。因为只要有人在追捕叛徒，他就不会回来，而是继续逃跑；但是如果提供赦免，他就会回来。所以，除非有希望得到宽恕，将一个人重新吸引到上帝面前，就像浪子因为希望得到父亲的怜悯和恩宠而回心转意一样（路加福音 15:18），否则我们不会，也不敢回来。

(3.) There must be a resolution to overcome impediments. For when a man thinks or resolves to turn to God, Satan will stir up all his instruments, and labour to kill Christ in his infancy, and to quench good while it is in the purpose only. The dragon stood watching for the birth of the child, Rev. 12:4; so doth Satan observe the birth of every good resolution and purpose, so far as he can know them, to destroy them.
必须有一个解决办法来克服障碍。当一个人思考或决定转向上帝时，撒旦会激发他所有的手段，努力在基督还在婴儿时期时将其消灭，并在只停留在目的上时扑灭善良。龙等待孩子的诞生，启示录 12:4；撒旦也观察每一个善良的决心和目的的诞生，尽其所能来摧毁它们。

Use. Let it be thought of by us in all our distresses, and in whatsoever other evidences of God's anger, whether this means have been taken up by us. It will be thus known.
使用。让我们在所有困扰和上帝愤怒的其他迹象中，都考虑到这种方法是否被我们采纳。这样就会知道。

[1.] Turning is a change of the posture of the body; so is this of the frame of the mind. By this we know a man is in a state of turning. The look of his intentions, purposes, the whole bent of his soul is set another way, even upon God; and his word is the star of direction towards which he bends all his thoughts.
转变是身体姿势的改变；思维框架的改变也是如此。通过这个我们知道一个人正在转变的状态。他的意图、目的、灵魂的整个倾向都朝着另一个方向，甚至朝着上帝；他的话语是他所有思维弯曲的指引之星。

[2.] His present actions, also, be contrary to his former. There is not only a change of the disposition of his soul, 'Behold all things are become new;' not some things, but all; not only 'new,' but with a 'behold' new, 2 Cor. 5:17. This change undoubtedly sheweth that there is a true conversion and unfeigned.
他目前的行动与他以前的行动相反。他的灵魂的性情发生了变化，不仅仅是一些事情变了，而是全部事情都变了；不仅仅是“新”，而是“看哪，一切都变新了”，哥林多后书 5:17。这种变化无疑表明他经历了真正的转变和真诚的改变。

[3.] By our association. He that turns to God, turns presently to the company of God's people. Together with the change of his nature and course of life, there is a change of company; that is, of such as we make choice of for amity and friendship, Isa. 11:10, seq. Other company, by reason of our callings, and occasionally, may be frequented.
通过我们的联合。转向上帝的人立即转向上帝的子民。随着他的本性和生活方式的改变，伴随着的是伴侣和友谊的选择的改变，以赛亚书 11:10 及其后续章节。由于我们的职业和偶然的原因，可能会与其他人频繁交往。

[4.] It is a sign that one is not only turned, but hath gone backwards from sin a great way, when the things of heaven only are great things in his eyes. For, as the further a man goeth from a place, the lesser the things behind him seem, so the greater the things before, he being nearer to them. The more sublime and high thoughts a man hath of the ways of God, and the meaner thoughts of the world and worldly matters he esteemed so highly of in the days of his vanity, the more he is turned unto God.
这是一个迹象，表明一个人不仅已经转变，而且已经从罪恶中大大后退，当天堂的事物成为他眼中唯一重要的事物时。因为，当一个人离开一个地方越远，他身后的事物就越小，而他面前的事物就越大，因为他离它们更近。一个人对上帝的道路有着越崇高和高尚的思考，对世界和世俗事物的思考越低微，他在虚荣的日子里如此高度评价，他就越转向上帝。

This returning is further enforced, saying, 'Return unto the Lord thy God.'
这种回归被进一步强化，说：“归向你的上帝耶和华。”

It is very emphatical and significant in the original (a). Return, usque ad Jehovam, even to Jehovah, as though he should say, Do not only begin to return towards Jehovah, but so return as you never cease coming till you come to Jehovah.
在原文（a）中，这是非常强调和重要的。回归，直到耶和华，就像他要说的那样，不仅要开始回归耶和华，而且要以一种永不停止的方式回归，直到你回到耶和华那里。

'Even unto the Lord thy God.'

It is not enough to make a stop, and forbear the practising of our former sins; but we must come home, even unto the Lord our God, to be pardoned and healed of him.
不仅仅停止并避免继续犯我们以前的罪行是不够的，我们必须回到家中，回到我们的主上帝那里，接受他的宽恕和医治。

The prodigal son had been never a whit the better to see his sin and misery, and to be grieved for his wicked life past, unless he had come unto his father for pardon and comfort, Luke 15:20. And when those were pricked in their hearts at Peter's sermon, asking Peter 'what they should do?' he exhorted them, 'To repent, every one to be baptized in the name of Jesus Christ, for the remission of sins, and so they should receive the Holy Ghost,' Acts 2:38. And when Christ invites all those who 'are weary and heavy laden to come unto him,' Mat. 11:28, he bids them not now be further humbled and grieved for their sins, but by faith to come unto him to be healed, and so they should find rest and peace to their souls. It is not sufficient for a wounded man to be sorry for his brawling and fighting, and to say, he will fight no more; but he must come to the surgeon to have his wounds stopped, dressed, and healed, or else it may cost him his life. So it is not enough to be humbled and grieved for sin, and to resolve against it. We shall relapse again, do what we can, unless we come under the wing of Christ, to be healed by his blood.
浪子若不回到父亲那里寻求宽恕和安慰，他就无法真正认识自己的罪恶和痛苦，也无法为过去的邪恶生活感到懊悔（路加福音 15:20）。当彼得的讲道使人们心中痛悔，他们问彼得“我们该怎么办？”彼得劝告他们“各人要悔改，奉耶稣基督的名受洗，使罪得赦，就必领受圣灵的恩赐”（使徒行传 2:38）。当基督邀请所有“劳苦担重担的人到他这里来”（马太福音 11:28）时，他告诉他们不要再为自己的罪恶而自责和悲伤，而是要凭着信心来到他这里得到医治，这样他们的灵魂才能得到安息和平安。仅仅为自己的争斗和战斗感到懊悔并说自己不再战斗是不够的，受伤的人必须去找外科医生处理和治愈伤口，否则可能会丧命。同样，仅仅对罪恶感到懊悔并下定决心反对它是不够的。无论我们怎么努力，如果不来到基督的翅膀下，凭着他的宝血得到医治，我们都会再次堕落。

Use. Many think they have repented, and are deceived upon this false ground. They are and have been grieved for their sins and offences; are determined to leave and forsake them, and that is all they do. They never lay hold on Christ, and come home to God.
使用。许多人认为他们已经悔改，但在这个错误的基础上被欺骗了。他们为自己的罪和过失感到痛苦；决心离开并抛弃它们，这就是他们所做的一切。他们从未抓住基督，回到上帝的家。

'For thou hast fallen by thine iniquity.'
因为你因自己的罪孽而堕落。

Here divers points might be insisted on.
这里可以强调几个要点。

1. That where there is a falling into sin, there will be a falling into misery and judgment.
在犯罪的地方，必然会有苦难和审判的降临。

This is made good in the experience of all times, ages, persons, and states. Still the more sinful any were, the more fearful judgments fell upon them; and as soon as any man came into a sinful state, he entered into a declining state; as Jacob said of his son Reuben, who had defiled his bed, 'Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed,' Gen. 49:4. So sin still debaseth a man. So much sin, so much loss of excellency.
这在所有时代、年龄、人群和状态的经验中都得到了证实。然而，任何人越是罪孽深重，就越会遭受可怕的审判；而一旦有人陷入罪恶状态，他就进入了衰落的状态；正如雅各对他玷污床榻的儿子流便所说：“流便哪，你是我的长子，我的力量，生我的威势，初显尊贵，权力显达。但你放纵情欲，玷污了我的床榻，”（创世记 49:4）。因此，罪恶仍然贬低一个人。罪恶越多，卓越性就越少。

The use hereof is, first, against those that complain of their troubles and miseries, as though God and men had dealt hardly with them; whereas their own ways, indeed, have brought all these evils upon them, Lam. 3:39. God is a sufficient, wise, and holy disposer and orderer of all the ways of men, and rewarder of good and evil doings. God being wise and just in his disposing of all things, it must needs follow, that it shall go well with those that are good; as the prophet speaks, 'Say unto the just, that it shall be well with them, for the reward of their works shall be given them,' Isa. 3:10. And if it fall out otherwise than well with men, the blame must be laid on their own sin. As the church confesseth, and therefore resolveth, 'I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me; he will bring me forth in the light, and I shall see his righteousness,' Micah 7:9. If Adam sin, he shall find a hell in a paradise. If Paul return, and return to God, he shall find a heaven in a dungeon.
使用此处是为了对那些抱怨自己的困苦和不幸的人进行反驳，好像上帝和人们对他们不公平；而实际上，是他们自己的行为给自己带来了这些灾祸，耶利米哀歌 3:39。上帝是足够、智慧和圣洁的安排者和管理者，也是善恶行为的报应者。上帝在安排万事时既是智慧和公正的，那么必然会对善人有好的结果；正如先知所说，“告诉义人说，他们必享福乐，因为他们所行的必得赏赐”，以赛亚书 3:10。如果对人来说情况与此相反，那么责任必须归咎于他们自己的罪恶。正如教会所承认的，并因此决心，“我要忍受耶和华的忿怒，因为我得罪了他，等他为我辩屈，为我施行公义；他必领我到光明中，我必得见他的公义”，弥迦书 7:9。如果亚当犯罪，他将在天堂中找到地狱。如果保罗回头，回到上帝身边，他将在牢狱中找到天堂。

Secondly, It should move us therefore to seek unto God by unfeigned repentance, to have our sins taken away and pardoned; or else, however we may change our plagues, yet they shall not be taken away; nay, we shall still, like Pharoah, change for the worst; who, though he had his judgments changed, yet sin, the cause, remaining, he was never a whit the better, but the worse, for changing, until his final ruin came.
其次，因此我们应该通过真诚的悔改来寻求上帝，让我们的罪孽得到除去和宽恕；否则，无论我们如何改变我们的灾祸，它们都不会消失；不仅如此，我们还会像法老一样变得更糟；尽管他的惩罚发生了变化，但罪恶作为原因仍然存在，他并没有因为改变而变得更好，反而变得更糟，直到他最终的毁灭来临。

'The wages of sin is death,' Rom. 6:23. Sin will cry till it hath its wages. Where iniquity is, there cannot but be falling into judgment. Therefore they are cruel to their own souls that walk in evil ways; for undoubtedly God will turn their own ways upon their own heads. We should not therefore envy any man, be he what he will, who goeth on in ill courses, seeing some judgment is owing him first or last, unless he stop the current of God's wrath by repentance. God, in much mercy, hath set up a court in our hearts to this end, that, if we judge ourselves in this inferior court, we may escape, and not be brought up into the higher. If first they be judged rightly in the inferior court, then there needs no review. But otherwise, if we by repentance take not up the matter, sin must be judged somewhere, either in the tribunal of the heart and conscience, or else afterwards there must be a reckoning for it.
罪的工价乃是死亡，罗马书 6:23。罪恶将哭泣直到得到它的工价。在邪恶存在的地方，必然会陷入审判。因此，那些走在邪恶道路上的人对自己的灵魂是残忍的；毫无疑问，上帝会将他们的行径反过来加在他们自己的头上。因此，我们不应该嫉妒任何一个人，无论他是谁，只要他继续走在邪恶的道路上，因为他首先或最后都会受到某种审判，除非他通过悔改来阻止上帝的愤怒。上帝出于极大的怜悯，在我们的心中设立了一个法庭，目的是让我们在这个较低的法庭中审判自己，这样我们就可以逃脱，不被带到更高的法庭。如果他们在较低的法庭中被正确地审判，就不需要复审。但如果我们不通过悔改来解决问题，罪恶必须在某个地方受到审判，要么在心灵和良心的法庭中，要么之后必须为此付出代价。

Thirdly, Hence we learn, since the cause of every man's misery is his own sin, that therefore all the power of the world, and of hell, cannot keep a man in misery, nor hinder him from comfort and happiness, if he will part with his sins by true and unfeigned repentance. As we know, Manasseh, as soon as he put away sin, the Lord had mercy upon him, and turned his captivity, 2 Chron. 33:12, 13. So the people of Israel, in the Judges. Look how often they were humbled and returned to God, still he forgave them all their sins. As soon as they put away sin, God and they met again. So that, if we come to Christ by true repentance, neither sin nor punishment can cleave to us, Ps. 106:43, 44; 107:1, 9.
第三，由此我们得知，由于每个人的苦难的原因是他自己的罪恶，因此世界和地狱的一切力量都不能使一个人陷入苦难，也不能阻止他通过真实和真诚的悔改脱离罪恶而获得安慰和幸福。正如我们所知，玛拿西一旦摒弃罪恶，主就怜悯他，使他脱离困境（《历代志下》33:12, 13）。以色列人在士师记中也是如此。无论他们多少次谦卑自己，回归上帝，他都宽恕了他们的一切罪过。一旦他们摒弃罪恶，上帝和他们就再次相遇。因此，如果我们通过真实的悔改来到基督面前，罪恶和惩罚都无法附着在我们身上（《诗篇》106:43, 44; 107:1, 9）。

'Thou hast fallen,' &c. Fallen blindly, as it were. Thou couldst not see which way thou wentest, or to what end thy courses did tend. Therefore thou art come into misery before thou knowest where thou art. A sinner is blind, 'The god of this world hath put out his eyes,' 2 Cor. 4:4. They see not their way, nor foresee their success. The devil is ever for our falling. That we fall into sin, and then fall into misery, and so fall into despair, and into hell, this pleaseth him. 'Cast thyself down,' saith he to Christ, Mat. 4:6. 'Down with it, down with it,' saith Edom, Ps. 137:7. Hell is beneath. The devil drives all that way.
你已经堕落了，如同盲目地堕落。你无法看清你走的方向，也不知道你的行为将导致什么结果。因此，在你还不知道自己身处何处之前，你已经陷入了困境。罪人是盲目的，“这个世界的神已经使他们的心眼瞎了”（哥林多后书 4:4）。他们看不到自己的道路，也无法预见自己的成功。魔鬼总是希望我们堕落。我们堕入罪恶，然后陷入困境，接着陷入绝望，最终堕入地狱，这让他满意。“跳下去吧”，他对基督说（马太福音 4:6）。“拆毁它，拆毁它”，以东人说（诗篇 137:7）。地狱在下方。魔鬼一直在推动我们走向那个方向。

Use. Take heed of sin! take heed of blindness! Ponder the path of your feet! keep your thoughts heavenward! stop the beginnings, the first stumblings! pray to God to make our way plain before us, and not to lead us into temptation!
使用。谨防罪恶！谨防盲目！思考你脚下的道路！保持思想向上！阻止开始，第一次失足！向上帝祈祷，使我们的道路明朗，不要引诱我们入迷！

'Take with you words, and turn to the Lord: say unto him,' &c., ver. 2.
带上你的话语，转向主：对他说，等等，第 2 节。

These Israelites were but a rude people, and had not so good means to thrive in grace as Judah had. Therefore he prompts them here with such words as they might use to God in their returning. 'Take with you words,' whereby we see how gracious God is unto us in using such helps for our recovery, and pitying us more than we pity ourselves. Is not this a sufficient warrant and invitation to return, when the party offended, who is the superior, desires, entreats, and sues unto the offending, guilty inferior, to be reconciled?' 2 Cor. 5:5.
这些以色列人只是一个粗鲁的民族，没有像犹大那样好的方法来在恩典中茁壮成长。因此，他在这里用这样的话激励他们，他们可以用这些话向上帝祈求回归。'带上你们的话语'，从中我们可以看到上帝对我们是多么的宽容，使用这样的帮助来帮助我们恢复，并且比我们自己更怜悯我们。当被冒犯的一方，也就是上级，希望、恳求和请求被冒犯的、有罪的下级和解时，这难道不是足够的授权和邀请来回归吗？'哥林多后书 5:5。

But this is not all. He further sheweth his willingness in teaching us, who are ignorant of the way, in what manner and with what expressions we should return to the Lord. He giveth us not only words, and tells us what we shall say, but also giveth his Spirit so effectually therewith, as that they shall not be lifeless and dead words, but 'with unexpressible sighs and groans unto God,' Rom. 8:26, who heareth the requests of his own Spirit. Christ likewise teacheth us how to pray. We have words dictated, and a spirit of prayer poured upon us; as if a great person should dictate and frame a petition for one who were afraid to speak unto him. Such is God's graciousness; and so ready is he in Jesus Christ to receive sinners unto mercy.
但这还不是全部。他进一步表明了他愿意教导我们这些不懂得方法的人，以何种方式和用什么措辞我们应该回到主面前。他不仅给了我们话语，告诉我们应该说什么，而且还赐予了他的灵，以至于这些话语不会是无生命和死气沉沉的，而是“用难以言喻的叹息和呻吟向上帝祈求”，罗马书 8:26，上帝听从他自己的灵的请求。基督也教导我们如何祷告。我们有被指示的话语，和倾注在我们身上的祷告之灵；就像一个伟大的人为一个害怕与他说话的人起草一份请愿书一样。这就是上帝的恩慈；耶稣基督如此愿意接纳罪人获得怜悯。

'Take unto you words.' None were to appear empty before the Lord at Jerusalem, but were to bring something. So it is with us. We must not appear empty before our God. If we can bring nothing else, let us bring words; yea, though broken words, yet if out of a broken and contrite heart, it will be a sacrifice acceptable.
“带上你的话语。”在耶路撒冷，没有人能在主面前空手而来，都要带上一些东西。对我们来说也是如此，我们在上帝面前不能空手而来。如果我们无法带来其他东西，就让我们带上话语；即使是断断续续的话语，但如果是出自一颗破碎和悔罪的心，那将是一种可悦纳的牺牲。

This same taking of words or petitions, in all our troubles and afflictions, must needs be a special remedy, it being of God's own prescription, who is so infinite in knowledge and skill. Whence we observe, that
在我们所有的困扰和痛苦中，采取相同的言辞或请愿，必然是一种特殊的疗法，因为这是上帝亲自开出的处方，他的知识和技巧是如此无限。由此我们观察到，

They who would have help and comfort against all sins and sorrows, must come to God with words of prayer.
他们想要在所有罪恶和悲伤中得到帮助和安慰的人，必须用祈祷的话语来接近上帝。

As we see in Jonah's case, in a matchless distress, words were inforcive,* and did him more good than all the world besides could. For after that he had been humbled, and prayed out of the whale's belly, the whale was forced to cast him out again, Jonah 2:10. So the prodigal son being undone, having neither credit nor coin, but all in a manner against him, yet he had words left him: 'Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants,' Luke 15:18, seq. After which, his father had compassion on him. And good Hezekiah, being desperately sick of a desperate disease, yet when he set his faith a-work, and took with him words, which comfort only now was left unto him, we know how after he had turned his face towards the wall, and prayed with words, God not only healed him of that dangerous disease, but also wrought a great miracle for his sake, causing the sun to come back ten degrees, Isa. 38:2, 8. Thus, when life seemed impossible, yet words, prayers, and tears prevailed with God. Jehoshaphat, also, going to war with Ahab, against God's commandment, and in the battle, being encompassed with enemies, yet had words with him ready, and after prayer found deliverance, 1 Kings 22:32. Elijah, likewise, after a great drowth and famine, when rain had been three years wanting, and all in a manner out of frame for a long time, 'took with him words,' James 5:18; and God sent rain abundantly upon the earth again.
正如我们在约拿的案例中所看到的，在无与伦比的困厄中，言辞是有力的，比世界上其他一切都更有益处。因为在他被谦卑并从鲸鱼的肚子里祈祷出来之后，鲸鱼被迫再次把他吐出来，约拿书 2:10。所以那个败家子虽然一无所有，既没有信用也没有金钱，但他还有言辞：“父啊，我得罪了天，也得罪了你，不配再称为你的儿子，把我当作你的一个雇工吧。”路加福音 15:18。在此之后，他的父亲怜悯了他。善良的希西家病得非常严重，但当他发动信心，带上言辞，这是他唯一剩下的安慰时，我们知道他把脸转向墙壁，用言辞祈祷，上帝不仅治愈了他的危险疾病，还为了他的缘故行了一个伟大的奇迹，使太阳倒退了十度，以赛亚书 38:2, 8。因此，当生命似乎不可能时，言辞、祈祷和眼泪却能感动上帝。 约沙法与亚哈一同出征，违背上帝的命令，在战斗中被敌人包围，但他准备好了话语，在祈祷后获得了拯救，列王记上 22:32。以利亚在经历了长时间的干旱和饥荒后，三年未下雨，一切都陷入混乱的时候，'带着话语'，雅各书 5:18；上帝再次丰富地降下了雨水。

The reason is, because prayer sets God on work; and God, who is able and willing to go through with his works, sets all the creatures on work, Hos. 2:21, 22. As we heard of Elijah, when he prayed for rain, the creatures were set a-work to effect it, 1 Kings 18:45, seq.
原因是，因为祈祷让上帝开始工作；而上帝，他有能力和意愿完成他的工作，让所有的生物开始工作，何西阿书 2:21, 22。就像我们听说以利亚为下雨祈祷时，生物们开始工作以实现这个目标，列王记上 18:45, seq.

Obj. Where it may be objected, Oh, but rain might come too late in that hot country, where all the roots and herbs might be withered and dried up in three years' space.
在那个炎热的国家，所有的根和草药可能会在三年内枯萎和干燥，所以有人可能会反对说，哦，但是雨可能来得太晚了。

Ans. Yet all was well again. The land brought forth her increase as formerly. For faithful prayer never comes too late, because God can never come too late. If our prayers come to him, we shall find him come to us. Jehoshaphat, we read, was in great distress when three kings came against him; yet when he went to God by unfeigned and hearty fasting and prayer, God heard him, fought for him, and destroyed all his enemies, 2 Chron. 20:3. seq. The Scripture sheweth, also, how after Hezekiah's prayer against Sennacherib's blasphemies and threatenings, the Lord sent forth his angel, and destroyed in one night a hundred fourscore and five thousand of the Assyrians, 2 Chron. 32:21, seq.
然而，一切又恢复了正常。土地像以前一样丰产。因为真诚的祈祷永远不会太迟，因为上帝永远不会太迟。如果我们的祈祷传达给他，我们将发现他来到我们身边。据我们所读，约沙法在三个国王来攻击他时非常困扰；然而当他通过真诚和衷心的禁食和祈祷去找上帝时，上帝听到了他的声音，为他而战，并摧毁了他的所有敌人，见《历代志下》20:3 及其后文。圣经还显示，在希西家对抗西拿基立亵渎和威胁的祈祷之后，主派遣他的天使，在一夜之间消灭了十八万五千名亚述人，见《历代志下》32:21 及其后文。

Use 1. This is, first, for reproof of those who, in their distresses, set their wit, wealth, friends, and all a-work, but never set God a-work, as Hezekiah did in Sennacherib's case. The first time he turned him off to his cost, with enduring a heavy taxation, and yet was never a whit the better for it, 2 Kings 18:15, seq.; for Sennacherib came shortly after and besieged Jerusalem, until Hezekiah had humbled himself and prayed; and then God chased all away and destroyed them. He had better have done so at first, and so saved his money and pains, too. The like weakness we have a proof of in Asa, who, when a greater army came against him of ten hundred thousand men, laid about him, prayed and trusted in God, and so was delivered, with the destruction of his enemies, 2 Chron. 14:11, yet in a lesser danger, 2 Chron. 16:2, against Baasha, king of Israel, distrusted God, and sent out the treasures of the house of God and of his own house unto Benhadad, king of Syria, to have help of him, by a diverting* war against Baasha, king of Israel, which his plot, though it prospered, yet was he reproved by the prophet Hanani, and wars thenceforth denounced against him, 2 Chron. 16:7. This Asa, notwithstanding this experiment, afterwards sought unto the physician, before he sought unto God, 2 Chron. 16:12.
这是首先为了责备那些在困境中，将智慧、财富、朋友等都动员起来，却从未将上帝动员起来的人，就像希西家在西拿基立的事上所做的那样。第一次他付出了沉重的赋税，却一点也没有因此变得更好，2 列王记 18:15，之后不久，西拿基立就围困了耶路撒冷，直到希西家谦卑自己并祈祷；然后上帝赶走了所有的敌人并将他们毁灭。他最好一开始就这样做，这样既能省钱，也能省力。我们在亚撒身上也看到了同样的软弱，当一支更大的军队以一百万人之多来攻击他时，他奋力反击，祈祷并信靠上帝，最终得到了拯救，他的敌人也被消灭了，历代志上 14:11，然而在一个较小的危险面前，他对上帝失去了信心，将神殿和自己家的财宝送给了叙利亚王便哈达，希望通过与以色列王巴沙进行一场转移注意力的战争来得到他的帮助，尽管他的计划成功了，但他却受到了先知哈拿尼的责备，并且从那时起，战争就向他宣告了，历代志上 16:7。 这个阿撒，尽管有这个实验，后来先求医生，再求上帝，列王纪下 16:12。

Use 2. Secondly. This blameth that barrenness and want of words to go unto God, which, for want of hearts, we often find in ourselves. It were a strange thing to see a wife have words enough for her maids and servants, and yet not to be able to speak to her husband. We all profess to be the spouse of Christ. What a strange thing, then, is it to be full when we speak to men, yet be so empty and want words to speak to him! A beggar, we know, wants no words, nay, he aboundeth with variety of expressions; and what makes him thus fruitful in words? His necessity, and, in part, his hope of obtaining.
使用 2. 其次。这指责了我们在与上帝交流时的贫瘠和缺乏言辞，这是因为我们自己内心的贫乏所致。看到一个妻子对她的女仆和仆人有足够的话语，却无法与丈夫交流，这是一件奇怪的事情。我们都自称是基督的配偶。那么，当我们与人交谈时满口都是话，却在与上帝交流时如此空虚和缺乏言辞，这是多么奇怪的事情啊！我们知道，乞丐不需要言辞，他甚至有各种表达方式；那么是什么让他在言辞上如此丰富呢？是他的贫困，以及部分希望得到帮助。

These two make beggars so earnest. So would it be with us. If we found sufficiently our great need of Christ, and therewith had hope, it would embolden us so to go to God in Christ, that we should not want words. But we want this hope, and the feeling of our necessities, which makes us so barren in prayer.
这两个人使乞丐如此认真。对我们来说也是如此。如果我们足够意识到自己对基督的巨大需求，并且带着希望，那么我们就会如此大胆地通过基督去找上帝，以至于我们不会缺乏言辞。但我们缺乏这种希望和对自己需求的感受，这使我们在祷告中变得贫瘠。

Prepare thyself, therefore, to prayer, by getting unto thee a true sense of thy need, acquaintance with God, and hope to obtain, and it will make thee fervent in prayer, and copious in thy requests.
为此，准备好自己，通过对你的需求有真实的感知，与上帝有亲近的了解，以及希望得到的希望，这将使你在祈祷中热切，并且在你的请求中丰富。

Use 3. Thirdly, this is for consolation. Though one should want all other means, yet whatsoever their misery be, if they can take words, and can pray well, they shall speed well, Isa. 38:3. If the misery be for sin, confess it, and ask pardon for it, and they shall have it, 'and be cleansed from all unrighteousness,' 1 John 1:9. Words fetch the comfort to us, though it be the 'blood of Christ only that hath paid the debt,' Isa. 53:5.
使用 3. 第三，这是为了安慰。虽然一个人应该希望所有其他手段，但无论他们的痛苦如何，如果他们能说出话来，能够祈祷得好，他们将会得到好结果，以赛亚书 38:3。如果痛苦是因为罪过，就要承认它，并请求宽恕，他们将得到宽恕，并且“从一切不义中得以洁净”，约翰一书 1:9。话语给我们带来安慰，尽管只有“基督的血才能偿还债务”，以赛亚书 53:5。

THE SECOND SERMON
第二篇布道

Take with you words, and turn to the Lord; say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips.—HOS. 14:2.
带上你的话语，转向主；对他说，除去一切罪孽，悦纳我们：这样我们就会献上我们嘴唇的犊牛。——何西阿书 14:2。

AS we lost ourselves in the first Adam, so the mercy of God, in the covenant of grace, found out a way to restore us again by the 'second Adam,' 1 Cor. 15:47, Jesus Christ, in whom all the promises are 'yea and amen; yesterday and to-day, and the same for ever,' Heb. 13:8. And as the wisdom of God did freely find out this way at first, comforting our first parents with it in paradise; so this bowels of incomprehensible love of his hath so gone on from time,* in all ages of the church, comforting and raising up the dejected spirits of his church, from time to time, and awakening them out of their drowsiness and sleepy condition. And many times, the greater sinners he dealt with, the greater mercies and tender bowels of compassion were opened unto them, in many sweet and gracious promises tendering forgiveness, and inviting to repentance; as here in this chapter, and whole prophecy, is shewed. What tribe so wicked, so full of idolatry and rebellion, as Ephraim? and yet here Ephraim and Israel are taught a lesson of repentance. As the tender nurse feeds her child, and puts meat in its mouth, so here the Lord puts words in the mouth of this rebellious people.
当我们在第一位亚当中迷失自己时，上帝的怜悯在恩典的约中找到了一种方式，通过“第二位亚当”耶稣基督来恢复我们，哥林多前书 15:47。在他里面，所有的应许都是“是的和阿们；昨天和今天，直到永远”，希伯来书 13:8。上帝的智慧自由地找到了这条道路，最初在伊甸园中安慰我们的第一位父母；所以他无法理解的爱的怀抱从那时起一直延续到现在，在教会的各个时代中，不断安慰和鼓舞他的教会，时时刻刻唤醒他们，使他们摆脱沉睡和昏昏欲睡的状态。许多时候，他与更大的罪人打交道，就会有更大的怜悯和慈悲之心向他们敞开，许多甜美和恩慈的应许向他们提供宽恕，并邀请他们悔改；正如在这一章和整个预言中所显示的那样。有哪个支派像以法莲一样邪恶，充满偶像崇拜和叛逆？然而在这里，以法莲和以色列被教导悔改的课程。就像温柔的保姆喂养她的孩子，把食物放在他的嘴里一样，这里的主把话语放在这个叛逆的民族的口中。

'Take with you words, and turn unto the Lord.'
带上你的话语，归向主。

Obj. What need God words, he knows our hearts before we speak unto him?
神的话语有何必要，他在我们向他说话之前就已经知道我们的心思？

Ans. It is true: God needs no words, but we do, to stir up our hearts and affections; and because he will have us take shame unto ourselves, having given us our tongues as an instrument of glorifying him, he will have our 'glory,' Ps. 16:9; 57:8, used in our petitions and thanksgivings. And therefore, in regard of ourselves, he will, as was said, have us take words unto ourselves, for exciting of the graces of God in us by words, blowing up of the affections, and for manifestation of the hidden man of the heart. God will be glorified by the outward, as well as by the inward man.
答案：这是真实的：上帝不需要言语，但我们需要，来激发我们的心灵和情感；因为他要我们自愧，他给了我们舌头作为荣耀他的工具，他要我们的“荣耀”，诗篇 16:9；57:8，在我们的祈祷和感恩中使用。因此，就我们自己而言，他会让我们自己说话，激发我们内心中的上帝的恩典，激发我们的情感，并展示内心的隐藏之人。上帝将通过外在的人和内在的人得到荣耀。

'And turn to the Lord.' He repeats the exhortation of returning, to shew that words must not be empty, but such as are joined with a purpose of turning to God. For otherwise, to turn to him with a purpose to live in any sin, is the extremity of profane impudence. To come to ask a pardon of the king, with a resolution to live still in rebellion against him, what is this but mockery, as if one should come with a dagg* to shoot him? Such is our case, when we come to ask forgiveness, with a purpose to offend. It is the extremity of profaneness, to come to ask a pardon, to the intent that we may sin still. Therefore he repeats it again, 'Take unto you words, and turn to the Lord.' The form is—
"转向主。"他重复了回转的劝告，以显示言辞不能空洞，而必须与转向上帝的决心相结合。否则，带着继续犯罪的决心转向上帝，是亵渎的极端。像带着匕首来射杀国王一样，前来请求国王的宽恕，却决心继续反抗，这算什么？这就像是嘲弄，如同一个人带着匕首来射杀国王一样。当我们前来请求宽恕，却决心继续犯罪时，我们的情况就是如此。带着继续犯罪的决心前来请求宽恕，是亵渎的极端。因此，他再次重复，“拿起话语，转向主。”形式是-

'Take away all iniquity, and receive us graciously,' or 'do good to us:' 'so will we render the calves of our lips;' wherein we have,
"除去一切不义，慈悲地接纳我们"，或者"对我们行善"："这样我们将献上我们嘴唇的犊牛"；在这里我们有，

1. A petition: (1.) To take away all iniquity; (2.) To receive them graciously.

2. A re-stipulation, or promise of thankfulness back again to the Lord, 'So will we render the calves of our lips.' So that we may observe, hence—
2. 重新规定，或对主的感恩的承诺，“这样我们将献上我们嘴唇的犊牛。”因此我们可以观察到，

What God will grant us. He will have us ask of him. 'Yet for all these things I will be sought unto of the house of Israel,' Ezek. 20:31, saith God; because he will have us acknowledge our homage and dependence upon him. Therefore we must ask what he hath purposed to give. 'Take away all iniquity,' &c., where there is an implication of a confession of their sins and great iniquities. 'Take away iniquity,' and 'Take away all iniquity,' that is, our manifold guilt. So, before petition, there must be a free and full confession, as was shewed before.
上帝将给予我们什么，他将要求我们向他祈求。上帝说：“以色列家必向我求告。”（以西结书 20:31）因为他要我们承认我们对他的敬意和依赖。因此，我们必须祈求他已经决定给予的东西。“除去一切罪孽”，等等，这里暗示了对他们的罪孽和巨大的不义的承认。“除去罪孽”，和“除去一切罪孽”，即我们的多重罪孽。因此，在祈求之前，必须有自由和充分的忏悔，正如之前所示。

Now, this confession here is made to God, and to God only, saith Austin in this case. Because it is a point in controversy, it is good to hear what the ancients say. There are a curious sort of men, who are busy to search into other men's lives, and are careless in amending their own. Saith he, 'What have I to do with men to hear me confess, when I have offended God? We must confess to God, and to God only.' But in some cases there may be public and private confession to men. Public, in public offences, for the satisfaction of the church, and the glory of God; for preventing of scandal. Private, to ministers, for the quieting of conscience. But this is only in some cases. Men go not to the chirurgeon, as the papists would have it, for every little prick of their finger. No; but yet in some cases it is good to open the matter to a minister, 'who hath the tongue of the learned,' Isa. 1:4. But the sin is toward God, against him, he only being able to forgive sins, as the Pharisees confessed: 'None can forgive sins but God,' Mark 2:7. The papists, therefore, herein are worse than the Pharisees.
现在，奥斯汀在这种情况下说，这个忏悔是向上帝独自忏悔的。因为这是一个有争议的问题，所以听听古人的说法是好的。有一种好奇的人，他们忙于搜寻别人的生活，却不在乎改善自己的生活。他说：“当我得罪上帝时，我与人有什么关系来听我忏悔呢？我们必须向上帝忏悔，只向上帝忏悔。”但在某些情况下，可能需要向人公开或私下忏悔。公开忏悔是为了满足教会的要求，荣耀上帝，以防止丑闻。私下忏悔是为了安抚良心向牧师忏悔。但这只是在某些情况下。人们不会像天主教徒所说的那样，为了每一次小小的伤口都去找外科医生。不过，在某些情况下，向牧师敞开心扉是好的，因为他们“有学问的人的口才”，以赛亚书 1:4。但罪是对上帝的，是得罪了他，只有他能够赦免罪过，正如法利赛人所承认的：“除了上帝，没有人能赦免罪过”，马可福音 2:7。因此，天主教徒在这方面比法利赛人更糟糕。

The petition is, 'Take away iniquity,' and 'all iniquity.' Why all?

First. Because where there is any true goodness in the heart, that hatred which carries the bent of the soul against one sin, is alike against all, as I shewed; and the devil carries thousands to hell by this partial obedience, because he knows at any time where to have such. God and a purpose to sin will not stand together, nor dwell in a heart that allows itself in any sin, be it never so small. He saith, Take away all, because the Spirit of God works in a man renewed, such a disposition of sincerity to hate all alike.
首先，因为心中有真正的善良，那种对一种罪恶怀有偏见的仇恨，就像我所展示的那样，对所有罪恶都是一样的；魔鬼通过这种偏袒的顺从引诱千千万万人堕入地狱，因为他知道随时可以找到这样的人。上帝和有意犯罪是不能共存的，也不能寄居在允许自己犯任何罪恶的心中，即使再小。他说，要除去一切，因为上帝的灵在一个重生的人身上运行，使他对所有罪恶都怀有同样的憎恶之心。

Secondly, he saith, 'Take away all iniquity,' because the heart, which desires to be at peace with God, desires also to be like God, who hates all sin. Therefore, saith the sanctified soul, forgive all sin. Take all away, that I may have nothing in me displeasing unto thee. I desire to join with the Lord; to hate what he hateth, and as he hateth; to carry a perfect hatred to the whole kind. 'Take away all iniquity.' Hatred is not satisfied, but with the utter abolishing of the thing hated. Therefore it hath this extent here. 'Take away all sin,' both the guilt and the reign of every sin, that none may rule in me; nay, by little and little, purge out all. 'Take away iniquity,' and the train of all which it draws after it—judgments. 'Take away iniquity,' that is, forgive the sin, and overcome the power of it by sanctifying grace, and remit the judgments attending it.
其次，他说：“除去一切罪孽”，因为那个渴望与上帝和平相处的心灵，也渴望像上帝一样憎恶一切罪恶。因此，被圣化的灵魂说，原谅一切罪恶。除去一切，使我没有任何让你不悦的东西。我渴望与主联合；憎恶他所憎恶的，像他憎恶的那样；对整个种类怀有完全的憎恶。“除去一切罪孽。”只有将所憎恶的事物完全废除，憎恶才能得到满足。因此，在这里它有这样的范围。“除去一切罪恶”，包括每一种罪恶的罪过和统治，使没有一种罪恶能在我里面统治；甚至逐渐地净化一切。“除去罪孽”，以及它所带来的一切后果——审判。“除去罪孽”，也就是原谅罪恶，并通过圣化的恩典克服它的力量，减轻伴随它的审判。

'Take it away.' That is, take away the guilt of it utterly by pardon, and the remainders thereof by sanctifying grace, so as the Spirit may rule, and be all in all in us. They see sin is an offensive thing, and therefore they say, 'Take it away,' as an offensive, odious thing, and as a burden. For howsoever it be sweet as honey in the committing it, afterwards, when the conscience is thoroughly awaked, it is most offensive and bitter. So as in this case, a sinner would gladly run from his own conscience, and from himself; run anywhere from the tormenting and racking thoughts of conscience awaked, and withal hates the place where it was committed, and the company with whom, yea, the thoughts of them. As Absalom hated Tamar after he had lien with her, so a sinner awaked from sin hates what he formerly loved. As good men love the circumstances of anything which puts them in mind of any good they have done, loving both place and person. So it is with a sinner. When his conscience is awaked, he hates all things which puts him in mind of his sins. Therefore, 'Take it away,' forgive it, cast it into the bottom of the sea, blot it out of thy remembrance, cover it, impute it not; all which phrases shew a taking away.
"拿走它吧。"也就是说，通过宽恕完全消除它的罪恶感，通过神圣的恩典消除其余的罪恶感，使圣灵能够在我们中间统治，并成为我们一切。他们看到罪是一件令人讨厌的事情，因此他们说：“拿走它”，就像一件令人讨厌、可憎的东西，就像一种负担。因为无论罪在犯下时有多么甜美，当良心完全觉醒时，它就变得最令人讨厌和苦涩。所以在这种情况下，罪人愿意逃离自己的良心和自己；从良心的折磨和痛苦的思绪中逃离到任何地方，并且憎恨犯罪的地方、与之一起的人，甚至是对他们的思念。正如押沙龙与他发生关系后憎恨他的妹妹他玛一样，所以一个从罪中醒悟的罪人憎恨他以前所爱的一切。正如好人喜欢任何使他们想起他们所做的善事的事物的情况，喜欢地方和人。对于一个罪人来说也是如此。当他的良心觉醒时，他憎恨一切使他想起他的罪恶的事物。 因此，“拿走它”，原谅它，将它抛入海底，从你的记忆中抹去它，掩盖它，不要归咎于它；所有这些短语都表明了一种拿走。

Therefore, I beseech you, let us examine ourselves hereby, whether our desire of forgiveness be sound or not. If we desire sin should be taken away, we cannot think of it with comfort. For in that many think with delight of their old sins, what do they else, but repeat them over again and again? But where the heart is soundly touched with a saving sense of sin, O then he cries, 'Take it away;' take it out of my conscience, that it cause not despair there; and out of thy remembrance, that no advantage be taken against me for it. 'Take it away.' But it is no otherwise taken away than by satisfying of divine justice. How much are we beholden to Christ, therefore, who hath borne and taken away our sins, and as the scape-goat, gone away with the burden of all into the wilderness of oblivion. Blessed be God, and the Lamb of God, that taketh away the sins of the world! We can never bless God too much, nor sufficiently, for Christ. 'Blessed be God, the Father of our Lord Jesus Christ,' Eph. 1:3. Now we may think of sin without shame and despair. O blessed state, when a man can think of his former odious, and filthy, loathsome sins, and yet not despair! Because, when he believes in Christ, the blood of Christ purgeth all away, takes away all sin. He hath taken them away.
因此，我恳求你们，让我们在这里自我检查，看看我们对宽恕的渴望是否健全。如果我们希望罪恶被除去，我们就无法舒适地思考它。因为许多人愉快地想起他们的旧罪恶，他们做的不就是一遍又一遍地重复吗？但是当心灵被罪的拯救性感触到时，哦，他就呼喊着，“把它拿走”；把它从我的良心中拿走，不要在那里引起绝望；把它从你的记忆中拿走，不要因此对我有所利用。“把它拿走。”但是它只有通过满足神的公义才能被拿走。因此，我们对基督有多么感激，他已经承担并拿走了我们的罪恶，并且像逃跑的山羊一样，把所有的负担带到了遗忘的荒野中。感谢上帝和拿走世人罪恶的羔羊！我们永远不能对基督感激得太多，也不能充分地感激他。“当颂赞我们主耶稣基督的父神，”以弗所书 1:3。现在我们可以毫不羞愧和绝望地思考罪恶。哦，多么有福的状态，当一个人能够想起他以前可憎、肮脏、令人厌恶的罪恶，却不绝望！ 因为，当他相信基督时，基督的血洗净了一切，除去了所有的罪恶。他已经把它们带走了。

You see here, in the first place, they pray for the taking away of their iniquity. For, take away this, and all other mercies follow after, because this only is it which stops the current of God's favours, which removed, the current of his mercies run amain. As when the clouds are gone, the sun shines out; so let our sins be removed, and God's favour immediately shines upon us. Therefore, first 'Take away all iniquity,' and then we shall see nothing but thy fatherly face in Christ. You see what the care of God's children is, to seek mercy and favour in the first place; as David, 'Have mercy on me, O Lord!' Ps. 51:1. This he begs first of all. Whereas God had threatened other terrible judgments, as that the sword should never depart from his house, &c., yet he neglects all, as it were, and begs only for mercy, 'to take away iniquity.' For a sinner is never in such a blessed condition as he should be in, until he prize and desire mercy above all; because, though we be in misery, until then, with sinful Ephraim, Hos. 7:14, we howl upon our beds for corn and wine, preferring earthly, sensual things before all. But that soul and conscience which is acquainted with God, and the odiousness of sin, that soul God intends to speak peace unto in the end, desires pardon of sin and mercy above all. For it knows that God is goodness itself, and that, when the interposing clouds are vanished, God cannot shew himself otherwise than in goodness, grace, and mercy. 'Take away all iniquity.'
你看，首先，他们祈求除去他们的罪孽。因为，除去这个，其他的恩典就会随之而来，因为只有这个才能阻止上帝的恩典流动，一旦除去，他的恩典就会源源不断地流淌。就像云彩消散后，太阳照耀出来一样；所以让我们的罪孽被除去，上帝的恩典立刻就会照耀在我们身上。因此，首先“除去一切罪孽”，然后我们将只看到你在基督里的慈父之面。你看到上帝的儿女们是如何关心的，首先寻求怜悯和恩惠；就像大卫说：“神啊，求你按你的慈爱怜恤我！”（诗篇 51:1）这是他首先恳求的。尽管上帝曾威胁要降下其他可怕的审判，比如说刀剑永不离开他的家等等，但他似乎忽略了这一切，只求怜悯，“除去罪孽”。因为一个罪人只有在珍视并渴望怜悯胜过一切时，才能达到他应有的幸福状态；因为，尽管我们在痛苦中，但在那之前，像以法莲一样，我们在床上为了粮食和酒而哀号，将地上的、属肉体的事物置于一切之上。 但是，那个与上帝相识的灵魂和良心，对罪恶的厌恶，上帝打算在最后向那个灵魂传达平安，渴望得到罪恶的赦免和怜悯。因为它知道上帝本身就是善良的，当阻隔的云彩消散时，上帝只能展现善良、恩典和怜悯。"除去一切罪孽。"'

Quest. Before I go further, let me answer one question. Ought we not to think of our former sins? Shall God take them away altogether out of the soul?
在我继续之前，让我回答一个问题。我们不应该想起我们以前的罪吗？上帝会完全从灵魂中抹去它们吗？

Ans. Oh no! Take them away out of the conscience, O Lord, that it do not accuse for them; but not out of the memory. It is good that sin be remembered, to humble us, to make us more thankful, pitiful, and tender-hearted unto others, to abase us and keep us low all the days of our life, and to make us deal gently and mercifully with others, being sensible of our own frailties. As they are naught in the conscience, so they are good to the memory. Therefore, let us think often of this, what the chief desire of our souls to God should be for—mercy, to have sin taken away. In all the articles of our creed, that of chiefest comfort is, that of 'remission of sins.'* Wherefore are all the other articles of Christ, his birth, death, and crucifying, but that he might get the church? and that the privileges thereof might be, 'forgiveness of sins, resurrection of the body, and life everlasting;' but forgiveness of sins is in the first place.
答：哦不！主啊，将它们从良心中带走，不要为它们指责；但不要从记忆中抹去。记住罪恶是好的，它能使我们谦卑，使我们更感恩、更有同情心和温柔的心对待他人，使我们自卑并保持谦逊一生，使我们对他人温和和慈悲，因为我们意识到自己的脆弱。它们在良心中是无用的，但在记忆中是有益的。因此，让我们经常思考这一点，我们灵魂对上帝的最大渴望应该是什么——怜悯，让罪恶被除去。在我们信仰的所有要点中，最令人安慰的是“罪恶得赦免”。为什么基督的其他要点，他的诞生、死亡和受难，都是为了得到教会？为了教会的特权是“罪恶得赦免、身体复活和永生”；但罪恶得赦免是第一位的。

Quest. But may some say, How shall I know whether or no my sins be, forgiven?
但有人可能会问，我怎么知道我的罪是否得到了宽恕？

1. By something that goes before.
通过之前的某件事情。

2. By something which follows after.
通过随后发生的某事。

Ans. There is somewhat which goes before, viz.:—
答：有一些东西在之前，即：-

First, an humble and hearty confession, as, 'If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness,' 1 John 1:9. Therefore, whether I feel it or not, if I have heartily, fully, and freely confessed, my sins are forgiven. God in wisdom and mercy may suspend the feeling thereof, for our humiliation, and for being over-bold with Satan's baits; yet I ought to believe it. For I make God a liar else, if I confess heartily, and acknowledge my debt, to think that he hath not cancelled the bond.
首先，一个谦卑而真诚的忏悔，如经文所说：“我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。”（约翰一书 1:9）因此，无论我是否感受到，只要我真心、完全、自由地忏悔，我的罪就被赦免了。上帝可能出于智慧和怜悯暂时不让我感受到这种赦免，以便让我们谦卑，并警惕撒旦的诱惑；然而，我应该相信这一点。因为如果我真心忏悔并承认自己的债务，却认为上帝没有取消债券，那我就是在说上帝是个撒谎者。

Secondly, sin is certainly pardoned, when a man finds strength against it; for where God forgives, he gives strength withal: as to the man whom he healed of the palsy, 'Thy sins are forgiven thee; take up thy bed and walk,' Mat. 9:2, 6. When a man hath strength to return to God, to run the way of his commandments, and to go on in a Christian course, his sins are forgiven, because he hath a spirit of faith to go on and lead him forward still. Those who find no strength of grace, may question forgiveness of sins. For God, where he takes away sin, and pardons it, as we see here in this text, after prayer made to take away iniquity, he 'doth good to us.'
其次，当一个人对抗罪恶时，罪恶必然得到宽恕；因为上帝宽恕之时，也赐予力量：就像他医治瘫痪的人一样，对他说：“你的罪得赦免了，起来，拿你的床走吧。”（马太福音 9:2, 6）当一个人有力量回归上帝，遵行他的诫命，继续走在基督徒的道路上时，他的罪得到宽恕，因为他有信心的灵魂继续引导他前进。那些没有获得恩典力量的人，可能会质疑罪恶是否得到宽恕。因为上帝在除去罪恶、宽恕之后，如我们在这段经文中所见，他“对我们行善”。

The third evidence is, some peace of conscience; though not much, perhaps, yet so much as supports us from despair, as, 'Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ,' Rom. 5:1; that is, being acquitted from our sins by faith, we have peace with God; so much peace, as makes us go boldly to him. So that one may know his bonds are cancelled, and his sins forgiven, when with some boldness he dare look God in the face in Jesus Christ. A Judas, an Ahithophel, a Saul, because they are in the guilt of their sins, cannot confess comfortably, and go to God, which, when with some boldness we can do, it is a sign that peace is made for us.
第三个证据是一种良心的平安；虽然可能不多，但足以使我们不至于绝望，正如罗马书 5:1 所说：“我们既因信称义，就借着我们的主耶稣基督得与神相和。”也就是说，因着信心被宣告无罪，我们与神和好；这种和平使我们可以大胆地去面对神。因此，当一个人敢于以某种胆量以耶稣基督的名义直视上帝时，他就可以知道自己的束缚已经解除，他的罪已经得到宽恕。一个犹大、一个亚希多弗、一个扫罗，因为他们身陷罪恶的负罪感，无法舒适地忏悔和亲近上帝；而当我们能够以某种胆量这样做时，这就是我们与神和好的一个迹象。

Fourth. Again, where sin is pardoned, our hearts will be much enlarged with love to God; as Christ said to the woman, 'Her sins, which are many, are forgiven her, because she loved much,' Luke 7:47. Therefore, when we find our hearts inflamed with love to God, we may know that God hath shined upon our souls in the pardon of sin; and proportionably to our measure of love is our assurance of pardon. Therefore we should labour for a greater measure thereof, that our hearts may be the more inflamed in the love of God. It is impossible that the soul should at all love God angry, offended, and unappeased; nay, such a soul wisheth that there were no God at all, for the very thoughts thereof terrify him.
第四点。再次，当罪得到赦免时，我们的心将因对上帝的爱而变得更加宽广；正如基督对那个妇人说的：“她的许多罪都赦免了，所以她爱的多。”（路加福音 7:47）因此，当我们发现自己的心被对上帝的爱所燃烧时，我们可以知道上帝已经照亮了我们的灵魂，赦免了我们的罪过；而我们对爱的程度与我们对赦免的确信程度成正比。因此，我们应该努力追求更大的爱的程度，使我们的心在对上帝的爱中更加燃烧。一个灵魂不可能爱一个愤怒、被冒犯和未得到安抚的上帝；不仅如此，这样的灵魂甚至希望根本没有上帝，因为对上帝的思考就已经使他感到恐惧。

Fifthly. Again, where sin is forgiven, it frames the soul suitably, to be gentle, merciful, and to pardon others. For, usually, those who have peaceable consciences themselves are peaceable unto others; and those who have forgiveness of sins, can also forgive others. Those who have found mercy have merciful hearts, shewing that they have found mercy with God. And, on the contrary, he that is a cruel, merciless man, it is a sign that his heart was never warmed nor melted with the sense of God's mercy in Christ. Therefore, 'as the elect of God,' saith the apostle, 'put on bowels of compassion,' 1 Peter 3:8, as you will make it good that you are the elect of God, members of Christ, and God's children.
第五。再次，当罪得到宽恕时，它使灵魂适宜，变得温和、仁慈，并且能够宽恕他人。通常，那些自己拥有平安良心的人也会对他人友善；那些得到罪恶宽恕的人也能够宽恕他人。那些获得怜悯的人拥有怜悯的心，表明他们在上帝那里获得了怜悯。相反，一个残忍、无情的人，这表明他的心从未因基督的怜悯而温暖或融化。因此，使徒说：“作为上帝的选民，要穿上怜悯的心肠”，彼得前书 3:8，这样你们才能证明自己是上帝的选民，是基督的肢体，是上帝的儿女。

Therefore, let us labour for the forgiveness of our sins, that God would remove and subdue the power of them, take them away, and the judgments due to them, or else we are but miserable men, though we enjoyed all the pleasures of the world, which to a worldly man are but like the liberty of the tower* to a condemned traitor, who though he have all wants supplied with all possible attendance, yet when he thinks of his estate, it makes his heart cold, damps his courage, and makes him think the poorest car-man or tankard-bearer, at liberty, happier than he, who would not change estates with him. So it is with a man that hath not sued out his pardon, nor is at peace with God. He hath no comfort, so long as he knows his sins are on the file,† that God in heaven is not at peace with him, who can arm all the creatures against him to be revenged of him. In which case, who shall be umpire betwixt God and us, if we take not up the controversy betwixt him and our souls? Therefore, it being so miserable a case to want assurance of the forgiveness of sins, it should make us be never an hour quiet till we have gotten it, seeing the uncertainty of this life, wherein there is but a step betwixt hell, damnation, and us. Therefore sue unto God, ply him with broken and humble hearts, that he would pardon all the sins of our youth and after-age, known and unknown, that he would pardon all whatsoever. 'Take away all iniquity.'
因此，让我们努力为我们的罪孽寻求宽恕，使上帝能够消除和征服它们的力量，将它们带走，并消除对它们的审判，否则，即使我们享受世界上的所有乐趣，我们也只是可怜的人。对于一个世俗的人来说，这些乐趣就像对一个被判死刑的叛徒来说，他虽然得到了一切可能的照顾，但当他想到自己的处境时，他的心会变冷，他的勇气会消退，他会认为最贫穷的马车夫或酒保比他自由，比他幸福。对于一个没有寻求宽恕，也没有与上帝和平的人来说，情况也是如此。只要他知道自己的罪孽还未得到宽恕，上帝在天上与他不和平，他就没有安慰，上帝可以调动所有的造物来报复他。在这种情况下，如果我们不解决上帝与我们之间的争议，谁将成为上帝和我们之间的仲裁者呢？ 因此，对于想要确信罪恶得到宽恕的人来说，这是一个非常悲惨的情况，这应该让我们不安宁，直到我们得到宽恕为止，因为这个生命的不确定性，我们与地狱和永世的距离只有一步之遥。因此，向上帝祈求，用破碎和谦卑的心灵来恳求他宽恕我们青春和后来的一切罪恶，无论是已知还是未知的，求他宽恕一切罪孽。“除去一切罪孽。”'

'And do good to us.' For so it is in the original, but it is all one, 'Receive us graciously, and do good to us.' All the goodness we have from God, it is out of his grace, from his free grace and goodness. All grace, every little thing from God is grace. As we say of favours received of great persons, this is his grace, his favour; so this is a respect which is put upon all things which we receive from God, when we are in covenant, all is gracious. Take we the words as they are, the more plain, in the original. 'Take good, and do good to us:' take good out of thy treasure of goodness, and do good to us, bestow upon us thy own good. First, 'take away our iniquities,' and then take good out of thy bounty, 'and do good to us.' Whence we see—
“对我们行善。”原文如此，但是都是一样的，“慈悲地接纳我们，并对我们行善。”我们从上帝那里得到的一切善良，都是出于他的恩典，出于他自由的恩典和善良。上帝的一切恩典，每一件小事都是恩典。就像我们说得到了大人物的恩惠一样，这是他的恩典，他的好意；所以当我们在盟约中时，我们从上帝那里得到的一切都是恩典。让我们按照原文的意思来理解这些话，更加明确。“接受善良，并对我们行善：”从你的善良宝库中接受善良，并对我们行善，赐予我们你自己的善良。首先，“除去我们的罪孽”，然后从你的慷慨中接受善良，“并对我们行善。”从中我们可以看到-

Doct. That God's mercy to his children is complete and full.
医生。上帝对他的子民的怜悯是完全而充分的。

For he takes away ill, and doth good. Men may pardon, but withal they think that they have done wondrous bountifully when they have pardoned. But God goes further. He takes away ill, and doth good; takes good out of his fountain, and doth good to us.
因为他除去了邪恶，并行善事。人们可以原谅，但同时他们认为自己非常慷慨，当他们原谅了别人。但是上帝更进一步。他除去了邪恶，并行善事；从他的源泉中取出善事，并赐予我们。

Use. Therefore, let us make this use of it, to be encouraged, when we have the first blessing of all, forgiveness of sins, to go to him for more and more, and gather upon God further and further still. For because he is a fountain of goodness that can never be drawn dry, he is wondrously pleased with this. We cannot honour him more than by making use of his mercy in the forgiveness of sins; and of his goodness, in going to him for it; and having interested ourselves in his goodness, go to him for more. Lord, thou hast begun: make an end; thou hast forgiven my sins; I want this and that good; together with the pardon of my sins, do me good. 'Receive us graciously,' or, 'do us good.' Now, good is the loadstone of the soul, the attractive that draws it. Therefore, after forgiveness of sins, he saith, 'do good.' The petition is easy, God will soon grant it. For nothing else interposeth betwixt God and us, and makes two, but sin, which being removed, he is all goodness and mercy. 'All his ways are mercy and truth,' Ps. 25:10. Yea, even his sharpest ways are mercy, all mercy. When sin is forgiven, there is goodness in all, in the greatest cross and affliction. 'Do good to us.'
因此，让我们利用这一点，鼓励自己，当我们拥有最重要的祝福——罪恶的宽恕时，去寻求更多，并不断地依靠上帝。因为他是一泓永不干涸的善良之源，他对此感到非常高兴。我们无法比通过利用他在罪恶的宽恕中所施予的怜悯，以及在寻求他的善良时所表现出的怜悯更加尊重他；并且在对他的善良产生兴趣后，再去寻求更多。主啊，你已经开始了：完成吧；你已经宽恕了我的罪恶；我需要这个和那个好处；除了宽恕我的罪恶之外，对我施以恩惠吧。“慈悲地接纳我们”，或者，“对我们施以恩惠”。现在，善良是灵魂的磁石，吸引着它。因此，在罪恶得到宽恕之后，他说，“施以恩惠”。这个请求很容易，上帝很快就会应允。因为除了罪恶之外，没有其他事物阻隔着上帝和我们之间，使我们分开，一旦罪恶被除去，他就是全部的善良和怜悯。“他一切的道路都是慈爱和诚实”，诗篇 25:10。是的，即使在最大的十字架和苦难中，也有善良。“对我们施以恩惠”。

The soul, we see, desires good, and needs good. It is a transcendent word here, and must be understood according to the taste of God's people, of a sanctified soul. 'Do good.' Especially do spiritual good to us. Together with the forgiveness of sins, give us the righteousness of Jesus Christ, sanctifying grace, such good as may make us good first. For the desire must be such as the person is, who makes it. Wicked men, as it is said of Balaam, have good gifts, without the good God; but we must not be so pleased with gifts, unless we be good ourselves, and see God making us good. 'Can an evil tree bring forth good fruit?' Mat. 7:18. Therefore, the apostle calls the regenerate person 'God's workmanship,' &c., Eph. 2:10. We are God's good work, and then we do good works; being made good, good comes from us. 'Do good to us.'
灵魂，我们看到，渴望善良，需要善良。这里是一个超越性的词，必须根据上帝子民的品味来理解，一个被圣化的灵魂。"行善"。特别是对我们施行属灵的善良。连同罪的赦免，赐给我们耶稣基督的义，使我们成圣的恩典，这样的善良可以使我们首先变得善良。因为欲望必须与提出欲望的人一致。恶人，正如有关巴兰的记载，拥有善良的恩赐，却没有善良的上帝；但我们不应该对恩赐如此满意，除非我们自己是善良的，并看到上帝使我们善良。"恶树能结好果子吗？"（马太福音 7:18）。因此，使徒称重生的人为"上帝的杰作"等等（以弗所书 2:10）。我们是上帝的善工，然后我们才能行善。"对我们行善"。

It is an acknowledgment of their own emptiness, 'Do good to us.' We are blind in our own understandings, enlighten us. We are perplexed, set us right. We are dull, quicken us. We are empty, fill us. We are dark, shine upon us. We are ready to go out of the way, establish us. Every way do good to us suitable to our wants. The best that we can bring to thee is emptiness. Therefore do thou good to us; fill us with thy fulness. Do good to us every way, whereby thou usest to convey spiritual things to thy servants' souls. Give us first thy grace, thy Spirit, which is the spring of all good things; for the Spirit of God is a Spirit of direction, of strength, of comfort, and all. Therefore he who hath the Spirit of God hath the spring of all. That is begged in the first place. And then give us good magistrates, to rule us well, and good ministers, who are the dispensers of grace, instruments of our salvation, the conduit pipes whereby thou derivest and conveyest good to us. When thou hast made us good, continue the means of salvation for our good every way. The church, when she saith, 'Do good to us,' hath a large desire. Here be seeds of wondrous large things in these two short petitions, 'Take away all iniquity,' and 'do good to us.' A bono Deo, &c. From the good God nothing can come but what is good. Therefore do good to us in all spiritual things. The prophet David aims at this excellent good, saying that other men are for corn, wine, and oil, and say, 'Who will shew us any good? But, Lord, lift thou up the light of thy countenance upon us,' Ps. 4:6, 7. Thy lovingkindness is better than life, therefore do good to us. When thou hast forgiven our sins, shine graciously upon us in Jesus Christ.
这是对自己空虚的承认，“对我们行善。”我们在自己的理解中是盲目的，启发我们。我们困惑不解，纠正我们。我们迟钝，使我们迅速。我们空虚，填满我们。我们黑暗，照亮我们。我们准备走出迷途，确立我们。以适应我们的需求，以各种方式对我们行善。我们能带给你的最好的就是空虚。因此，请你对我们行善；用你的丰满填满我们。以你常常向你的仆人灵魂传递属灵事物的方式，以各种方式对我们行善。首先给我们你的恩典，你的圣灵，这是一切美好事物的源泉；因为上帝的灵是指引、力量和安慰的灵。所以拥有上帝的灵的人拥有一切的源泉。这是首先被祈求的。然后给我们好的统治者，善良的牧师，他们是恩典的分发者，我们救恩的工具，你通过他们向我们传递和传送善良的渠道。当你使我们变好之后，继续为我们的好处保持救恩的方式。当教会说“对我们行善”时，她有着广泛的渴望。 这两个简短的祈祷中蕴含着奇妙而伟大的事物的种子，“除去一切罪孽”和“善待我们”。从善良的上帝那里只会得到善良的东西。因此，在所有属灵的事物上善待我们。先知大卫追求这个卓越的善，说其他人追求谷物、酒和油，并说：“谁能使我们得见福乐呢？耶和华啊，求你仰起脸来，光照我们。”（诗篇 4:6,7）你的慈爱胜于生命，因此请善待我们。当你赦免我们的罪孽时，在耶稣基督里慈悲地照耀我们。

And it extends its limits likewise to outward prosperity, this desire of doing good. Let us have happy days! Sweeten our pilgrimage here! Let our profession of religion be comfortable! Do not lay more crosses upon us than thou wilt give us strength to bear! Do good to us every way! But mark the wisdom of the Holy Ghost in dictating of this prayer to them. He speaks in general, 'Do good to us;' not to do this or that good, but he leaves it to the wisdom of God, as they here frame their hearts unto the will of God. 'Do good to us,' spiritual. That needs no limitation, because we cannot more honour God than to depend upon him for all spiritual good things. Thou art wiser, and knowest what is good for us better than we ourselves. Beggars ought to be no choosers. Therefore 'do good to us,' for the particulars we leave them to thy wisdom. Oh, beloved, it is a happy and blessed privilege to be under the conduct of so wise and all-sufficient a God, who is good, and as he is good, knows best what is good for us. We would have riches, liberty, and health; aye, but it may be it is not good for us. 'Do good to us.' Thou, Lord, knowest what is best. Do in thine own wisdom what is best.
它同样将其限制扩展到外在的繁荣，这种做善事的愿望。让我们拥有幸福的日子！甜蜜地度过我们的旅程！让我们的宗教信仰舒适！不要给我们加上更多的十字架，超过我们能够承受的力量！以各种方式对我们行善！但要注意圣灵在指导他们祷告时的智慧。他以一般的方式说：“对我们行善”；不是做这个或那个善事，而是将其留给上帝的智慧，就像他们在这里将自己的心灵塑造成上帝的旨意一样。“对我们行善”，属灵的。这不需要限制，因为我们不能比依靠上帝得到一切属灵的好处更能荣耀上帝。你比我们更聪明，更知道什么对我们是好的。乞丐不应该有选择的权利。因此，“对我们行善”，至于细节，我们将它们留给你的智慧。哦，亲爱的，能够在如此智慧和全能的上帝的引导下是一种幸福和祝福的特权，他是善良的，正因为他是善良的，他最了解对我们来说什么是好的。我们想要财富、自由和健康；是的，但也许这对我们来说并不好。“对我们行善”。主啊，你知道什么是最好的。按照你自己的智慧做最好的事。

Use. Which should teach us not to limit the Holy One of Israel in our desires of any outward thing whatsoever. Especially desire forgiveness and spiritual good things, leaving the rest to his wise disposing. Yet notwithstanding, out of the sense of pain and grief, we may pray either for the mitigation or removing of a cross, if God be so pleased. Because he hath put in us self-love, not sinful, but love of preserving our nature, therefore he permits us, if it may stand with his good pleasure, to desire the good of our outward man, as, Lord, give us bodily health, for we cannot else be instruments of serving thee. With reservation of God's good pleasure, we may desire such and such things, conditionally, that when we see God will have it otherwise, we rest contented, sit down quietly, knowing that whatsoever health, sickness, or crosses he sends, it comes from his goodness and love, and shall turn to our good at length. If we love God, all shall work for good.
使用。这应该教导我们不要限制以色列的圣者在我们对任何外在事物的欲望上。特别是渴望宽恕和属灵的好事，将其余的事情交给他的智慧安排。然而，尽管如此，出于痛苦和悲伤的感觉，我们可以祈求减轻或消除十字架，如果上帝愿意的话。因为他在我们内心中放置了自爱，不是罪恶的，而是爱护我们的本性，所以他允许我们，如果符合他的美意，渴望我们外在的好处，比如，主啊，赐给我们身体健康，因为我们否则无法成为事奉你的工具。在保留上帝的美意的情况下，我们可以有条件地渴望这样那样的事物，当我们看到上帝希望以其他方式来处理时，我们心满意足地安静下来，知道无论健康、疾病还是十字架，都来自他的善良和爱，最终会转变为我们的利益。如果我们爱上帝，一切都会变得好起来。

'Take away our iniquity, and do us good.' We should make this petition for the church and ourselves. Pardon our sins, and do good to us, to our persons, to the state, to the times wherein we live, to the church at home and abroad, do good to all.
"除去我们的罪孽，对我们行善。"我们应该为教会和自己提出这个请求。宽恕我们的罪过，对我们、对国家、对我们所处的时代、对国内外的教会行善，对所有人行善。

And we may observe this from the order, and know what good we have. It comes from God in love, when it comes after forgiveness of sins. How then, may we take comfort of all the good things we have enjoyed, having seen many good days, enjoyed many good blessings, in health, wealth, good magistracy, ministry, peace, plenty, and the like! If all this goodness of God lead us to God, and draw us nearer to him, 'after forgiveness of sins,' grounded on the former evidences I spake of, then they come in love. But never let us think to have true comfort with a blessing, or any good thing we enjoy, till we have assurance of God's love and mercy in the forgiveness of sins, lest God strip us naked of all the good things we have, and make us as naked as Dives in hell, who had not anything that was good to refresh his body or soul. So that all good things we enjoy here without this, will only aggravate our condemnation. Let us observe, therefore, how all our good things are joined with spiritual good (whether we ourselves are made better by them or not), having our sins pardoned. I beseech you, let us renew our requests for forgiveness of sins every day, making our accounts even with God, desiring grace to set our souls in a holy and sanctified frame with God, that ourselves may be good, our conversation good, and that then he would 'do good to us' all other ways, and sanctify all other things. This is the method of God's Spirit in setting us right onwards in our heavenly journey, first to have forgiveness of sins, then sanctification, to be better ourselves, and then to look for peaceable and comfortable days in this world, if God see it good. What can be more? 'Take away all iniquity, and do us good,' all manner of good.
我们可以从秩序中观察到这一点，并知道我们拥有什么好处。当它在原谅罪恶之后出现时，它是来自上帝的爱。那么，我们如何在享受许多美好的日子、享受许多美好的祝福、健康、财富、良好的治理、事奉、和平、丰富等等之后，从我们所享受的一切美好中获得安慰呢？如果上帝的这一切恩惠引导我们走向上帝，并使我们更加亲近他，“在原谅罪恶之后”，基于我之前提到的证据，那么它们是出于爱。但是，我们永远不要认为在拥有祝福或任何我们享受的好事之前，我们就能获得真正的安慰，直到我们确信上帝在原谅罪恶中的爱和怜悯，否则上帝会剥夺我们所有的好事，使我们像地狱中的迪维斯一样一无所有，没有任何好事来滋养我们的身体或灵魂。因此，如果没有这一点，我们在这里享受的一切好事只会加重我们的定罪。因此，让我们观察一下，我们所有的好事都与属灵的好事相结合（无论我们是否因此而变得更好），因为我们的罪已经得到了赦免。 我恳求你，让我们每天都请求宽恕我们的罪过，与上帝和解，渴望获得恩典，使我们的灵魂与上帝保持圣洁和神圣的状态，让我们自己变得善良，我们的言行善良，然后他会以各种方式对我们行善，并使一切事物变得神圣。这是上帝的圣灵在我们天堂之旅中引导我们的方法，首先要得到罪过的宽恕，然后得到圣化，使我们自己变得更好，然后期待在这个世界上和平舒适的日子，如果上帝认为合适的话。还有什么比这更好呢？“除去一切罪孽，对我们行善”，各种善行。

Therefore, since all good comes from God, the first and chief good, let us labour to have communion with him by all sanctified means, that so he may take away our ill, and do us every way good to our souls, bodies, conditions. Oh, what a blessed thing is it for a Christian to keep a strict and near communion with the fountain of goodness, who can do more for us than all the world besides! When we are sick on our deathbeds, or when conscience is thoroughly awaked, then to speak peace comfortably to us in this great extremity, is more worth than all this world. Therefore let us labour to keep communion with God, that he may speak peace to our souls when nothing else can.
因此，既然一切善都来自上帝，作为第一和最重要的善，让我们努力通过一切神圣的方式与他交流，这样他就可以消除我们的不幸，并对我们的灵魂、身体和处境带来一切好处。哦，对于一个基督徒来说，与善的源泉保持严格而亲密的交流是多么幸福的事情，他可以为我们做的比世界上所有其他事情都多！当我们生病躺在临终的床上，或者当良心完全觉醒时，在这个极端的时刻，能够安慰我们，给我们带来平安，比这个世界上的一切都更有价值。因此，让我们努力与上帝保持交流，这样他就可以在没有其他东西能够做到的时候，给我们的灵魂带来平安。

I beseech you, therefore, let us take heed how we break or walk loosely with God, seeing we can have no further comfort of any good thing we enjoy, than we are careful to keep and maintain our peace and communion with him at all times. And when we run into arrearages with God, then be sure we lie not in sin, but say, 'Take away all iniquity, and do good to us,' labouring to be in such an estate as God may give us his Holy Spirit, both to make us good and to sanctify unto us all other good. There be good things which are good of themselves, and which make all other things good. Thus, by communion with God, we ourselves are made good, and all other things likewise are made good to us, all his ways being mercy and truth unto those who fear him. Therefore resign we ourselves and all that we have unto his wisdom and disposing, because ofttimes there is good where we imagine the worst of evils to be, as it is sometimes good to have a vein opened to be purged. The physician thinks so, when yet the patient, impatient of reason's issue, thinks not so. But as the physician is wiser than the patient, to know what is best for him, so God is wiser than man, to know what is good for him, who intends us no hurt when he purgeth us by affliction.
因此，我恳求你们，让我们小心翼翼地与上帝保持和谐，不要轻易违背他的旨意，因为我们只有在时刻保持与他的和平与交流时，才能从所享有的一切美好中获得进一步的安慰。当我们与上帝产生隔阂时，务必确保我们不陷入罪恶之中，而是说：“除去一切罪孽，对我们行善”，努力使自己处于上帝赐予我们圣灵的状态，使我们变得善良，并使其他一切美好对我们来说都变得善良。有些美好的事物本身就是好的，它们使其他一切事物都变得美好。通过与上帝的交流，我们自己变得善良，同时其他一切事物对我们来说也变得善良，因为他的一切作为都是怜悯和真理，赐给那些敬畏他的人。因此，我们要将自己和所有的一切都交托给他的智慧和安排，因为往往在我们认为最糟糕的邪恶之中，其实隐藏着美好，就像有时候打开静脉进行排毒是有益的。医生这样认为，然而病人却不耐烦地不理智地认为不是这样。 但是，就像医生比病人更明智，知道什么对他最好，上帝也比人类更明智，知道什么对他们有益，当他通过苦难来净化我们时，并没有恶意。

All our care, therefore, should be to annihilate ourselves, to come with empty, poor souls to God, 'Do good to us.' In which case it is no matter what our ill be, if he do us good, who hath both pardon and rich grace to remove the evil of sin, and convey all grace unto us out of his rich treasury.
我们所有的关心，因此，应该是要毁灭自己，带着空虚、贫穷的灵魂来到上帝面前，说：“对我们行善。”在这种情况下，我们所遭遇的不幸无关紧要，因为他会对我们行善，他既有宽恕之恩，又有丰富的恩典来除去罪恶的祸害，并从他丰富的宝库中赐予我们一切恩典。

'So will we render the calves of our lips.'

Here is the re-stipulation or promise. They return back again to God, for there is no friendship maintained without rendering. When God hath entered into covenant with us, then there is a kind of friendship knit up betwixt him and us, he becoming our friend. We must not, therefore, be like graves, to swallow up all, and return nothing, for then the intercourse betwixt God and us is cut off. Therefore the same Spirit which teacheth them to pray, and to 'take to them words,' teacheth them likewise to take unto them words of praise, that there may be a rendering according to receiving, without which we are worse than the poorest creature that is, which rendereth according to its receipt. The earth, when it is ploughed and sowed, it yields us fruit. Trees being set, yield increase. Beasts being fed, render in their kind. Yea, the fiercest, untamed beasts, as we read of the lion, have been thankful in their kind. The heavens, saith the psalmist, declare the glory of God, and the firmament shews forth his praise, Ps. 19:1. So there must be a return, if we be not worse than beasts. Therefore the church here promiseth a return by the same Spirit which stirred her up to pray. 'So will we render the calves of our lips.'
这是重新规定或承诺。他们再次归向上帝，因为没有不付出的友谊。当上帝与我们立约时，他与我们之间就有了一种友谊，他成为我们的朋友。因此，我们不能像坟墓一样，吞噬一切，却不回报任何东西，因为这样上帝与我们之间的交往就会中断。因此，教导他们祈祷和“用言语来接受”的同一圣灵，也教导他们用赞美的言语来回报，这样才能按照所接受的来付出，否则我们比最贫穷的生物还要糟糕，因为它们会按照所得来回报。当土地被耕种和播种时，它会给我们带来果实。树木被种植后会增长。动物被喂养后会按照它们的种类回报。是的，最凶猛、未驯服的野兽，正如我们所读到的狮子，也会按照它们的种类感恩。诗篇作者说，诸天述说上帝的荣耀，穹苍传扬他的赞美（诗篇 19:1）。所以，如果我们不比野兽还糟糕，就必须有所回报。因此，教会在这里承诺，要用激励她祈祷的同一圣灵来回报。 'So will we render the calves of our lips.'

Now, this promise which the church makes here of praise, is a kind of vow, 'So will we render,' &c. To bind one's-self is a kind of vow. The church therefore binds herself, that she may bind God; for binding herself by vow to thankfulness, she thereby binds God; who is moved with nothing we can do so much as with setting forth of his praise, which was his end in all the creation, the setting forth of his glory. The end of the new creature is the end of all things both in nature and grace; the end whereof is God's glory, from whence all things come and wherein all things end: as we say of a circle, all things begin and end in it. All other things are for man, and man for God's glory. When the soul can say, 'Lord, this shall be for thy honour, to set forth thy praise,' it binds God. Hence, that they might move God to yield to their prayers, they bind themselves by a kind of vow. Do thus, O Lord, and thou shalt not lose by it, thou shalt have praise; 'so will we render thee the calves of our lips.'
现在，教会在这里所作的赞美的承诺，是一种誓约的形式，“我们将如此奉献”等等。约束自己是一种誓约。因此，教会约束自己，以便约束上帝；因为通过对感恩的誓约约束自己，她从而约束上帝；上帝被我们所做的任何事情所感动，最多的就是宣扬他的赞美，这是他在创造中的目的，宣扬他的荣耀。新造之物的目的是自然和恩典中所有事物的目的；其目的是上帝的荣耀，一切事物都来自上帝，也在上帝中结束：就像我们说的一个圆圈，一切事物都在其中开始和结束。所有其他事物都是为人而存在，人是为了上帝的荣耀。当灵魂能够说：“主啊，这将是为了你的荣耀，来宣扬你的赞美”，它就约束了上帝。因此，为了感动上帝答应他们的祈祷，他们通过一种誓约来约束自己。这样做，主啊，你不会因此而失去，你将得到赞美；“我们将以嘴唇的犊牛来奉献给你”。

So promises and vows of praise are alleged as an argument to prevail with God, for the obtaining of that the church begs for: 'So will we render,' &c. Not to enter into the commonplace of vows, only thus much I say, that there is a good use of them, to vow and promise thankfulness when we would obtain blessings from God. That which a promise is to men, that a vow is to God; and usually they go together in Scripture, as it is said of David, that 'he vowed unto God, and sware unto the mighty God of Jacob,' Ps. 132:2. So we have all in baptism vowed a vow. So that it is good to renew our vows often, especially that of new obedience; and in this particular to vow unto him that we will praise him, and strive that his glory be no loser by us.
所以，赞美的承诺和誓言被认为是说服上帝的论据，以获得教会所祈求的东西：“我们将这样回报……”不去讨论誓言的普遍性，我只想说这么多，当我们想从上帝那里得到祝福时，许下感恩的誓言是有益的。对于人而言，承诺的作用就像对上帝而言的誓言；通常在圣经中，它们是一起出现的，正如所说的大卫“向上帝许下誓愿，向雅各的大能者起誓”（诗篇 132:2）。所以我们在洗礼中都许下了誓愿。因此，经常更新我们的誓愿是好的，尤其是对于新的顺从的誓愿；在这一点上，我们要向上帝许下誓愿，我们将赞美他，并努力使他的荣耀不因我们而减损。

1. It is good thus to vow, if it were but to excite and quicken our dulness and forgetfulness of our general vow; to put us in mind of our duty, the more to oblige us to God and refresh our memories. This bond, that having promised, now I must do it, provokes the soul to it. As it helps the memory, so it quickens the affections.
这是一个好的誓言，即使只是为了激发和唤醒我们对普遍誓言的迟钝和遗忘；提醒我们的责任，更加使我们对上帝感到亲近并刷新我们的记忆。这个承诺，既然已经承诺，现在我必须去做，激发了灵魂的行动。它不仅帮助记忆，也加快了情感。

2. Besides, as by nature we are forgetful, so we are inconstant; in which respect it is a tie to our inconstant and unsteady natures. For there are none who have the Spirit of God at all, with any tenderness of heart, but will thus think: I have vowed to God. If it be a heinous thing to break with men, what is it wittingly and willingly to break with the great God? A vow is a kind of oath. This is the sacrifice of fools, to come to God, and yet neither to make good our vows, nor endeavour to do it.
此外，由于我们天性健忘，所以我们也是不稳定的；在这方面，这是与我们不稳定和不稳定的本性相联系的。因为没有人拥有上帝的灵，心中没有一丝温柔，不会这样想：我曾向上帝发过誓。如果与人断交是一件可憎的事情，那么故意和自愿地与伟大的上帝断交又是什么呢？誓约是一种誓言。这是愚人的牺牲，来到上帝面前，却既不履行我们的誓约，也不努力去做。

Let us consider therefore what we have done in this case. By permission of authority, there was a fast lately, when we all renewed our vows (we mocked God else), [and] received the communion. Will God be mocked, think you? No; but howsoever man may forget, God will not, but will come upon us for non-payment of our vows and covenants. Lay we it to heart therefore what covenants we have made with God of late. And then, for the time to come, be not discouraged if you have been faulty in it. There is a general vow, wherein, though we have failed (if we be his children, and break not with God in the main, cleaving to him in purpose of heart, occasionally renewing our purposes and covenants), yet let not Satan discourage us for our unfaithfulness therein. But be ashamed of it, watch more, look better to it for the time to come, and make use of the gracious covenant; and, upon recovery, say with the church, 'So will we render the calves of our lips.'
让我们考虑一下我们在这个案例中所做的事情。在当局的许可下，最近有一次禁食，我们都重新宣誓（否则我们是在嘲笑上帝），并领受了圣餐。上帝会被嘲笑吗？你认为呢？不会；但无论人们可能忘记，上帝不会忘记，而会因为我们未履行誓约而降罪于我们。因此，让我们牢记我们最近与上帝所立的誓约。至于将来的时间，如果你在其中有过失，不要灰心。虽然我们在普遍的誓约中失败了（如果我们是他的子民，在主要事项上不与上帝决裂，专心归向他，偶尔更新我们的决心和誓约），但不要让撒旦因我们的不忠而使我们灰心。但要为此感到羞愧，更加警惕，更加留意将来的时间，并利用上帝的恩典约；在恢复之后，与教会一同说：“我们要以嘴唇的犊犊来回报。”

It was the custom under the Jewish policy, you know, to offer sacrifices of all sorts. But the Spirit of God speaks here of the church of the Jews under the New Testament; especially what they should be after their conversion, having reference to the Jews in Christ's time, and to the believing Jews in all times, implying thus much; howsoever, not legal sacrifices of calves, bullocks, sheep, and lambs, yet the 'calves of the lips,' which God likes better, are acceptable to him. And it likewise implies some humiliation of the church. Lord, whatsoever else we could offer unto thee, it is thine own, though it were the beasts upon a thousand mountains; but this, by thy grace, we can do, to 'praise thee,' Ps. 50:23. For God must open and circumcise our lips and hearts before we can offer him the 'calves of our lips.' Thus much the poorest creature in the world may say to God, Lord, 'I will render thee the calves of my lips.' Other things I have not. This I have by thy gracious Spirit, a heart somewhat touched by the sense of thy favour. Therefore 'I will render thee the calves of my lips;' that is, praise, as the apostle hath it, 'By him therefore let us offer the sacrifice of praise to God continually; that is, the fruit of our lips, giving thanks to his name,' Heb. 13:15. 'So will we render thee the calves of our lips.' Whence the point is,
在犹太政策下，献祭各种动物是一种习俗。但上帝的灵在这里谈到的是新约下的犹太教会；特别是他们在归信后应该成为什么样子，这与基督时代的犹太人和所有时代的信仰犹太人有关，意味着这一点；虽然不是犊牛、公牛、绵羊和羔羊的法定祭品，但上帝更喜欢“嘴唇的犊牛”，这对他是可悦纳的。这也暗示了教会的某种谦卑。主啊，无论我们能向你献上什么，都是你的，即使是千山上的牲畜；但是，凭着你的恩典，我们可以“赞美你”，诗篇 50:23。因为在我们能献上“嘴唇的犊牛”之前，上帝必须开启并割礼我们的嘴唇和心灵。世界上最贫穷的人也可以对上帝说，主啊，“我要献上我嘴唇的犊牛”；其他东西我没有。这是我凭着你恩典的圣灵所拥有的，一个受到你恩宠感动的心。 因此，“我要用嘴唇的牛犊来献上给你”；也就是赞美，正如使徒所说，“所以我们要借着耶稣常常以颂赞为祭献给神，这就是承认他名的果子。”（希伯来书 13:15）“这样我们就用嘴唇的牛犊来献上给你。”从哪里开始

Doct. That God's children at all times have their sacrifices.
医生。上帝的子民在任何时候都有他们的牺牲。

There is indeed one kind of sacrificing determined* and finished by the coming of Christ, who was the last sacrifice of propitiation for our sins. The more to blame those who yet maintain a daily sacrifice, not of laud and praise, but of cozening and deluding the world, in saying mass for the sins of the quick and the dead; all such sacrifices being finished and closed up in him, our blessed Saviour; who, 'by one sacrifice,' as the apostle speaks, 'hath perfected them that are sanctified,' Heb. 10:14, 7:27; and that, 'by one sacrifice, when he offered up himself,' Heb. 10:12; when all the Jewish sacrifices ended. Since which, all ours are but a commemoration of Christ's last sacrifice, as the fathers say: the Lord's supper, with the rest, which remain still; and the sacrifice of praise, with a few others, I desire to name.
基督的降临确实完成了一种牺牲，他是为我们的罪孽而献上的最后一次赎罪的牺牲。更加应该责备那些仍然坚持每天进行牺牲的人，这些牺牲不是为了赞美和颂扬，而是为了欺骗和愚弄世人，为活人和死人的罪而说弥撒；所有这些牺牲都在我们的救主耶稣基督里完成并结束了；正如使徒所说的，他“一次献祭”就使那些得以成圣的人得到了完全的救赎（来 10:14，7:27）；他“一次献祭”就是他献上自己的时候（来 10:12），那时所有的犹太牺牲都结束了。自那时以来，我们的一切牺牲只是对基督最后一次牺牲的纪念，正如圣父们所说的：主的晚餐和其他仍然存在的牺牲，以及赞美的牺牲和其他一些我想提到的。

1. First, The sacrifice of a broken heart, whereof David speaks, Ps. 51:17; which sacrifice of a wounded, broken heart, by the knife of repentance, pleaseth God wondrously well.
首先，大卫所说的破碎的心的牺牲，诗篇 51:17；这种受伤、破碎的心的牺牲，通过悔改的刀刃，非常讨神喜悦。

2. And then, a broken heart that offers Christ to God every day; who, though he were offered once for all, yet our believing in him, and daily presenting his atonement made for us, is a new offering of him. Christ is crucified and sacrificed for thee as oft as thou believest in Christ crucified. Now, upon all occasions we manifest our belief in Christ, to wash and bathe ourselves in his blood, who justifieth the ungodly. So that, upon a fresh sight of sin, with contrition for it, he continually justifieth us. Thus, when we believe, we offer him to God daily; a broken heart first, and then Christ with a broken heart.
然后，一个每天将基督献给上帝的破碎的心；虽然他已经一次永远地被献上，但我们对他的信仰和每天呈现他为我们所做的赎罪，是对他的新的献上。当你相信被钉十字架的基督时，他就为你而被钉十字架和献祭。现在，在各种场合下，我们都表明了我们对基督的信仰，用他的血来洗净和沐浴我们，他使不虔诚的人称义。所以，当我们对罪恶有新的认识时，带着悔改，他就不断地使我们称义。因此，当我们相信时，我们每天都将他献给上帝；首先是一个破碎的心，然后是带着破碎的心的基督。

3. And then when we believe in Christ, we offer and sacrifice ourselves to God; in which respect we must, as it were, be killed ere we be offered. For we may not offer ourselves as we are in our lusts, but as mortified and killed by repentance. Then we offer ourselves to God as a reasonable and living sacrifice, when we offer ourselves wholly unto him, wit, understanding, judgment, affections, and endeavour; as Paul saith of the Macedonians, 'they gave themselves to God first, and then their goods,' 2 Cor. 8:5. In sum, it is that sacrifice Paul speaks of, 'to present our bodies a living sacrifice, holy, acceptable unto God,' &c., Rom. 12:1. For a Christian who believeth in the Lord Jesus is not his own, but sacrificeth himself to him that was sacrificed for him. As Christ is given to us, so he that believes in Christ gives himself back again to Christ. Hereby a man may know if he be a true Christian, and that Christ is his, if he yields up himself to God. For 'Christ died and rose again,' saith the apostle, 'that he might be Lord both of quick and dead,' Rom. 14:9. 'Therefore,' saith he, 'whether we live or die, we are not our own,' Rom. 14:8. What we do or suffer in the world, in all we are sacrificed. So saith a sanctified soul, My wit, my will, my life, my good, my affections are thine; of thee I received them, and I resign all to thee as a sacrifice. Thus the martyrs, to seal the truth, as a sacrifice, yielded up their blood. He that hath not obtained of himself so much as to yield himself to God, he knows not what the gospel means. For Christian religion is not only to believe in Christ for forgiveness of sin; but the same faith which takes this great benefit, renders back ourselves in lieu of thankfulness.
然后当我们相信基督时，我们将自己献给上帝作为祭品；在这方面，我们必须像被杀死一样被献上。因为我们不能将自己作为我们在欲望中的样子献上，而是通过悔改而使自己死于罪恶。当我们将自己完全献给上帝时，我们将自己作为一个合理而活着的祭品献给上帝，包括我们的智慧、理解、判断、情感和努力；正如保罗所说的马其顿人，“他们首先把自己献给了上帝，然后才献上他们的财物”（哥林多后书 8:5）。总之，这是保罗所说的那种祭品，“将我们的身体献上，作为活祭，是圣洁的，是上帝所喜悦的”（罗马书 12:1）。因为相信主耶稣的基督徒不再属于自己，而是将自己献给为他而牺牲的基督。正如基督赐给我们一样，相信基督的人也将自己归还给基督。通过这种方式，一个人可以知道自己是否是真正的基督徒，基督是否属于他，如果他将自己交给上帝。因为使徒说：“基督死了，又活了，为要作活人死人的主”（罗马书 14:9）。他还说：“我们若活着，是为主而活；若死了，是为主而死”（罗马书 14:8）。 在这个世界上，我们所做或所受的一切，都是我们所牺牲的。如此说道一个被神圣化的灵魂，我的智慧，我的意愿，我的生命，我的善良，我的情感都属于你；我从你那里得到了它们，我将它们全部献给你作为牺牲。因此，殉道者们为了证实真理，将自己的鲜血献上作为牺牲。那些连自己都无法将自己献给上帝的人，不知道福音的含义。因为基督教信仰不仅仅是相信基督以获得罪恶的宽恕；而且，同样的信仰也要将我们自己作为感恩的回报献给上帝。

So that, whatsoever we have, after we believe, we give all back again. Lord, I have my life, my will, my wit, and all from thee; and to thee I return all back again. For when I gave myself to believe in thy dear Son, I yielded myself and all I have to thee; and now, having nothing but by thy gift, if thou wilt have all I will return all unto thee again; if thou wilt have my life, my goods, my liberty, thou shalt have them. This is the state of a Christian who hath denied himself. For we cannot believe as we should unless we deny ourselves. Christianity is not altogether in believing this and that; but the faith which moves me to believe forgiveness of sins, carries us also unto God to yield all back again to him.
所以，无论我们拥有什么，在我们相信之后，我们都会将一切归还。主啊，我拥有我的生命，我的意愿，我的智慧，一切都来自于你；我将一切都归还给你。因为当我将自己交托给相信你亲爱的儿子时，我将自己和我所拥有的一切都归还给你；现在，除了你的恩赐，我一无所有，如果你愿意拥有一切，我将一切再次归还给你；如果你愿意拥有我的生命，我的财产，我的自由，你都可以拥有。这是一个否定自我的基督徒的状态。因为除非我们否定自己，否则我们无法如我们所愿地相信。基督教不仅仅是相信这个和那个；而是那信仰使我相信罪得赦免的信仰，也将我们带到上帝面前，将一切都归还给他。

4. More especially, among the sacrifices of the New Testament are alms, as, 'To do good and to communicate forget not, for with such sacrifices God is well pleased,' Heb. 13:16.
更特别地说，在新约中的牺牲中，有施舍，如《希伯来书》13:16 所说：“行善和施舍也不可忘记，因为这样的祭是神所喜悦的。”

5. And among the rest, the sacrifice of praise, which is in the same chapter, verse 15. First, he saith, By him, that is, by Christ, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips: which is but an exposition of this place, which, because it is especially here intended, I will a little enlarge myself in.
5. 此外，还有一种称赞的牺牲，就在同一章节的第 15 节。首先，他说，让我们通过他，也就是基督，不断向上帝献上称赞的牺牲，也就是我们嘴唇的果实：这只是对这个地方的解释，因为它在这里特别被提到，我会稍微详细解释一下。

The 'calves of our lips' implies two things:
我们嘴唇的小牛意味着两件事：

Not only thankfulness to God, but glorifying of God, in setting out his praise. Otherwise to thank God for his goodness to us, or for what we hope to receive, without glorifying of him, is nothing at all worth. For in glorifying there are two things.
不仅要感谢上帝，还要荣耀上帝，表达他的赞美。否则，仅仅因为上帝对我们的恩惠或我们希望得到的东西而感谢上帝，而不荣耀他，一点价值都没有。因为在荣耀中有两个方面。

1. A supposition of excellency. For that cannot be glorified, which hath no excellency in it. Glory in sublimity hath alway excellency attending it. And
卓越的假设。因为没有卓越的东西是无法被赞美的。崇高的荣耀总是伴随着卓越。

2. The manifestation of this glory.
这荣耀的显现。

Now, when all the excellencies of God, as they are, are discovered and set out, his wisdom, mercy, power, goodness, all-sufficiency, &c., then we glorify him. To praise God for his favours to us, and accordingly to glorify him, is 'the calves of our lips;' but especially to praise him. Whence the point is—
现在，当所有上帝的美德都被发现和展示出来，他的智慧、怜悯、力量、善良、无所不备等等，那么我们就会荣耀他。为了赞美上帝对我们的恩惠，并相应地荣耀他，这就是我们的嘴唇的犊牛；尤其是赞美他。因此，重点是-

That the yielding of praise to God is a wondrous acceptable sacrifice.

Which is instead of all the sacrifices of the Old Testament, than which the greatest can do no more, nor the least less; for it is the sacrifice and fruit of the lips. But to open it. It is not merely the sacrifice of our lips; for the praise we yield to God, it must be begotten in the heart. Hereupon the word, λογὸς, speech, signifieth both reason and speech, there being one word in the learned language for both.* Because speech is nothing but that stream which issues from the spring of reason and understanding: therefore, in thanksgiving there must not be a lip-labour only, but a thanksgiving from the lips, first begotten in the heart, coming from the inward man, as the prophet saith, 'Bless the Lord, O my soul; and all that is within me, bless his holy name,' Ps. 103:1. Praise must come from a sound judgment of the worth of the thing we praise for. It must come from an affection which desires that God may have the glory, by the powers of the whole inward man, which is a hard matter, to rouse up ourselves to praise God with all the powers of our soul, 'all that is within me, praise his holy name,' Ps. 103:1. There goeth judgment, resolution of the will, strength of affections, and all with it.
这是旧约中所有牺牲的替代品，其中最伟大的也不能再多，最小的也不能再少；因为它是嘴唇的牺牲和果实。但要打开它。这不仅仅是我们嘴唇的牺牲；因为我们向上帝献上的赞美必须在心中产生。因此，λογὸς这个词既表示理性又表示言语，在学术语言中有一个词同时表示这两个意思。因为言语只不过是从理性和理解的泉源流出的溪流：因此，在感恩中，不仅仅是嘴唇的劳动，而是从心中产生的感恩，来自内心的人，正如先知所说，“我的灵啊，要称颂耶和华；凡在我里面的，都要称颂他的圣名。”（诗篇 103:1）赞美必须来自对我们赞美之物的价值的明智判断。它必须来自一种渴望上帝荣耀的情感，通过整个内心的力量，这是一件困难的事情，要唤醒我们自己，用我们灵魂的所有力量赞美上帝，“我的灵啊，要称颂他的圣名。”（诗篇 103:1） 那里有判断力，意志的决心，情感的力量，以及所有与之相关的东西。

And then again, besides this, 'the calves of our lips' carries us to work. The oral thanksgiving must be justified by our works and deeds; or else our actions will give our tongue the lie, that we praise him with the one, but deny him in the other. This is a solecism, as if one should look to the earth, and cry, O ye heavens! So when we say, God be praised, when yet our life speaks the contrary, it is a dishonouring of God. So the praise of our lips must be made good and justified by our life, actions, and conversation. This we must suppose for the full understanding of the words, 'We will render,' from our hearts, 'the calves of our lips;' which we must make good in our lives and conversations, ever to set forth thy praise in our whole life.
然后再说，除此之外，“我们嘴唇的犊牛”也促使我们去行动。口头的感恩必须通过我们的行为和行动来证明；否则我们的行动将与我们的言辞相矛盾，我们在言辞中赞美他，但在行动中否认他。这是一种错误，就像一个人看向地面，却大喊：“哦，天啊！”所以当我们说“上帝受赞美”时，而我们的生活却表现出相反的情况，这是对上帝的不敬。因此，我们嘴唇的赞美必须通过我们的生活、行动和言谈来证明和证实。为了充分理解“我们将从心中奉献我们嘴唇的犊牛”这句话，我们必须在我们的生活和言谈中实践这一点，始终在我们的整个生活中赞美你。

Quest. But why doth the prophet especially mention lips, 'the calves of our lips,' which are our words?
但是为什么先知特别提到嘴唇，即我们的话语呢？

Ans. 1. Partly, because Christ, who is the Word, delights in our words.
部分原因是因为基督，即道，喜欢我们的言辞。

2. Because our tongue is our glory, and that whereby we glorify God.

3. And especially because our tongue is that which excites others, being a trumpet of praise, ordained of God for this purpose. Therefore, 'the calves of our lips;' partly, because it stirs up ourselves and others, and partly, because God delights in words, especially of his own dictating. To come then to speak more fully of praise and thanksgiving, let us consider what a sweet, excellent, and prevailing duty this is, which the church, to bind God, promiseth unto him, 'the calves of our lips.' I will not be long in the point, but only come to some helps how we may come to do it.
3. 特别是因为我们的舌头是激发他人的工具，是上帝为此目的而设立的赞美之喇叭。因此，“我们嘴唇的犊牛”；部分原因是因为它激励我们自己和他人，部分原因是因为上帝喜悦言辞，尤其是他自己指示的言辞。因此，让我们更充分地谈论赞美和感恩，考虑一下这是一项多么甜美、卓越和有效的职责，教会为了约束上帝而向他承诺“我们嘴唇的犊牛”。我不会在这一点上多说，只是提供一些帮助我们如何去做的方法。

First, this praising of God must be from an humble, broken heart. The humble soul that sees itself not worthy of any favour, and confesseth sin before God, is alway a thankful soul. 'Take away our iniquity, and then do good to us.' We are empty ourselves. Then will 'we render thee the calves of our lips.' What made David so thankful a man? He was an humble man; and so Jacob, what abased him so in his own eyes? His humility: 'Lord, I am less than the least of thy mercies,' Gen. 32:10. He that thinks himself unworthy of anything, will be thankful for everything; and he who thinks himself unworthy of any blessing, will be contented with the least. Therefore, let us work our hearts to humility, in consideration of our sinfulness, vileness, and unworthiness, which will make us thankful: especially of the best blessings, when we consider their greatness, and our unworthiness of them. A proud man can never be thankful. Therefore, that religion which teacheth pride, cannot be a thankful religion. Popery is compounded of spiritual pride: merit of congruity, before conversion; merit of condignity, and desert of heaven, after; free will, and the like, to puff up nature. What a religion is this! Must we light a candle before the devil? Is not nature proud enough, but we must light a candle to it? To be spiritually proud is worst of all.
首先，对上帝的赞美必须来自一个谦卑、破碎的心。那个谦卑的灵魂认为自己不值得任何恩惠，在上帝面前承认自己的罪过，总是一个感恩的灵魂。“除去我们的罪孽，然后对我们行善。”我们自己是空虚的。然后我们会“以嘴唇的牛犊称颂你。”是什么让大卫成为一个如此感恩的人？他是一个谦卑的人；雅各也是如此，是什么使他在自己的眼中如此卑微？是他的谦卑：“主啊，我比你的一切慈爱都小。”（创 32:10）那个认为自己一无是处的人，会对一切心存感激；那个认为自己不配得到任何祝福的人，会满足于最少的。因此，让我们通过考虑我们的罪恶、卑贱和不值得，使我们的心谦卑起来，这将使我们感恩：特别是对于最好的祝福，当我们考虑到它们的伟大和我们对它们的不配时。骄傲的人永远不会感恩。因此，那种教导骄傲的宗教，不能成为一个感恩的宗教。罗马教会是由属灵的骄傲构成的：在转化之前的相称的功德；在转化之后的应得的功德和天堂的报酬；自由意志等等，都是为了膨胀人的本性。 这是什么宗教！我们难道要在魔鬼面前点蜡烛吗？难道大自然还不够自豪，我们还要给它点蜡烛吗？在精神上自负是最糟糕的。

2. And with our own unworthiness, add this: a consideration of the greatness of the thing we bless God for; setting as high a price upon it as we can, by considering what and how miserable we were without it. He will bless God joyfully for pardon of sin, who sees how miserable he were without it, in misery next to devils, ready to drop into hell every moment. And the more excellent we are, so much the more accursed, without the forgiveness of sins. For the soul, by reason of the largeness thereof, is so much the more capable and comprehensible of misery; as the devils are more capable than we, therefore are most accursed. Oh, this will make us bless God for the pardon of sin! And likewise, let us set a price upon all God's blessings, considering what we were without our senses, speech, meat, drink, rest, &c. O beloved! we forget to praise God sufficiently for our senses. This little spark of reason in us is an excellent thing; grace is founded upon it. If we were without reason, what were we? If we wanted sight, hearing, speech, rest, and other daily blessings, how uncomfortable were our lives! This consideration will add and set a price to their worth, and make us thankful, to consider our misery without them. But, such is our corruption, that favours are more known by the want, than by the enjoying of them. When too late, we many times find how dark and uncomfortable we are without them; then smarting the more soundly, because in time we did not sufficiently prize, and were thankful for them.
2. 并且考虑到我们自身的不值，再加上这个：我们为上帝祝福的伟大之处考虑得越多，就越能高价评估它，通过思考没有这个祝福时我们是多么的可怜。他会为罪的赦免而欢欣鼓舞地赞美上帝，因为他看到没有这个赦免时他是多么的可怜，几乎和魔鬼一样可怕，随时准备掉进地狱。我们越优秀，没有罪的赦免，就越可悲。因为灵魂由于其广大，越能够理解和承受痛苦；魔鬼比我们更能承受，所以他们最可悲。哦，这将使我们为罪的赦免赞美上帝！同样地，让我们为上帝的一切祝福设定一个价值，思考一下没有感官、言语、食物、饮料、休息等等我们是什么样子。哦，亲爱的！我们忘记了充分赞美上帝赐予我们的感官。我们内心的这一点点理智是一件很棒的事情；恩典就是建立在它之上的。如果我们没有理智，我们将是什么？如果我们没有视觉、听觉、言语、休息和其他日常的祝福，我们的生活将是多么的不舒适！ 这种考虑会增加并确定他们的价值，使我们感激地考虑到没有它们的痛苦。但是，我们的堕落使得恩惠更多地因为缺乏而被人所知，而不是因为享受它们。当为时已晚时，我们往往会发现没有它们我们是多么黑暗和不舒服；然后更加痛苦，因为我们没有足够地珍视和感激它们。

3. And then, labour to get further and further assurance that we are God's children, beloved of him. This will make us thankful both for what we have and hope for. It lets out the life-blood of thankfulness, to teach doubting or falling from grace. What is the end, I beseech you, why the glory to come is revealed before the time? That we shall be sons and daughters, kings and queens, heirs and co-heirs with Christ, and [that] 'all that he hath is ours?' Rom. 8:17. Is not this knowledge revealed beforehand, that our praise and thanksgiving should beforehand be suitable to this revelation, being set with Christ in heavenly places already. Whence comes those strong phrases? 'We are raised with Christ; sit with him in heavenly places,' Eph. 2:6; 'are translated from death to life,' Col. 1:13; 'transformed into his image;' 'partakers of the divine nature,' &c., 2 Pet. 1:4. If anything that can come betwixt our believing, and our sitting there, could disappoint us thereof, or unsettle us, it may as well put Christ out of heaven, for we sit with him. If we yield to the uncomfortable popish doctrine of doubting, we cannot be heartily thankful for blessings; for still there will rise in the soul surmises, I know not whether God favour me or not: it may be, I am only fatted for the day of slaughter; God gives me outward things to damn me, and make me the more inexcusable. What a cooler of praise is this, to be ever doubting, and to have no assurance of God's favour! But when upon good evidence, which cannot deceive, we have somewhat wrought in us, distinct from the greater number of worldlings, God's stamp set upon us; having evidences of the state of grace, by conformity to Christ, and walking humbly by the rule of the word in all God's ways: then we may heartily be thankful, yea, and we shall break forth in thanksgiving; this being an estate of peace, and 'joy unspeakable and glorious,' 1 Pet. 1:8, wherein we take everything as an evidence of God's love.
然后，努力获得进一步的保证，我们是上帝的儿女，他所爱的。这将使我们对我们所拥有的和希望的感到感激。它释放了感激之情的生命之血，以教导怀疑或从恩典中堕落的人。我恳求你们，这一切的目的是什么，为什么荣耀将在时候之前显现？我们将成为儿子和女儿，国王和皇后，与基督一同成为继承人和共同继承人，'他所有的都是我们的'，罗马书 8:17。这种知识难道不是事先揭示的，以便我们的赞美和感恩事先与这个启示相适应，因为我们已经与基督一同坐在天上的地方。这些强烈的措辞是从哪里来的？'我们与基督一同被复活，在天上与他同坐'，以弗所书 2:6；'从死亡转化为生命'，歌罗西书 1:13；'变成他的形象'；'有神性的分享者'，彼得后书 1:4。如果任何事情能够阻碍我们相信和坐在那里，使我们失望或动摇，那么它同样可以将基督从天堂赶走，因为我们与他同坐。 如果我们屈服于令人不舒服的天主教怀疑主义，我们就无法真心感恩祝福；因为心中仍会产生猜疑，我不知道上帝是否喜悦我：也许，我只是被肥养以备宰杀的；上帝给我外在的东西是为了定我罪，使我更加无可推诿。这样一来，怀疑不断，没有上帝恩宠的确据，会让我们对赞美感到冷却！但是，当我们有着无法欺骗的确凿证据，与大多数世俗人不同，上帝在我们身上留下了印记；通过与基督的一致，按照上帝的话语在一切上谦卑地行走，我们就可以真心感恩，甚至会爆发出感恩的情感；这是一种和平的状态，是“无法言喻和荣耀的喜乐”（彼得前书 1:8），我们将一切都视为上帝的爱的证据。

Thus the assurance of our being in the state of grace makes us thankful for everything. So by the contrary, being not in some measure assured of God's love in Christ, we cannot be thankful for everything. For it will always come in our mind, I know not how I have these things, and what account I shall give for them. Therefore, even for the honour of God, and that we may praise him the more cheerfully, let us labour to have further and further evidences of the state of grace, to make us thankful both for things present and to come, seeing faith takes to trust things to come, as if it had them in possession. Whereby we are assured of this, that we shall come to heaven, as sure as if we were there already. This makes us praise God beforehand for all favours; as blessed Peter begins his epistle, 'Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you,' &c., 1 Pet. 1:3, 4. As soon as we are newborn, we are begotten to a kingdom and an inheritance. Therefore, assurance that we are God's children will make us thankful for grace present, and that to come, as if we were in heaven already. We begin then the employment of heaven in thanksgiving here, to praise God beforehand with cherubims and angels. Let us, then, be stirred up to give God his due beforehand, to begin heaven upon earth; for we are so much in heaven already, as we abound and are conversant in thanksgiving upon earth.
因此，我们确信自己处于恩典状态，使我们对一切感恩。相反地，如果我们不能在某种程度上确信上帝在基督里的爱，我们就无法对一切感恩。因为我们的心中总会有这样的想法，我不知道我如何得到这些东西，我将如何为它们负责。因此，为了上帝的荣耀，为了我们更加愉快地赞美他，让我们努力获得更多关于恩典状态的证据，使我们对现在和未来的事情都心存感激，因为信心会像拥有这些事物一样相信未来的事情。通过这样，我们确信我们将来会到达天堂，就像我们已经在那里一样确定。这使我们提前为所有的恩惠赞美上帝；正如彼得在他的书信中开始说的：“愿颂赞归与我们主耶稣基督的父神，他曾照自己的大怜悯，借着耶稣基督从死里复活，重生了我们，叫我们有活泼的盼望，可以得着不能朽坏、不能玷污、不能衰残、为你们存留在天上的基业。”（彼得前书 1:3-4）一旦我们重生，我们就被生到了一个国度和一个产业。 因此，确信我们是上帝的儿女将使我们对现在和未来的恩典感恩，就像我们已经在天堂一样。因此，我们在这里开始了天堂的工作，用基路伯和天使预先赞美上帝。让我们被激励起来，提前给上帝他应得的赞美，在地上开始天堂；因为我们在地上感恩丰富，与感恩相伴。

THE THIRD SERMON
第三篇布道

So will we render the calves of our lips. Asshur shall not save us; we will not ride upon horses neither will we say any more to the works of our hands, Ye are our gods: for in thee the fatherless findeth mercy.—HOS. 14:2, 3.
我们要用嘴唇的犊犊献上。亚述不能拯救我们；我们不再骑马，也不再对我们手所造的作品说：“你们是我们的神。”因为在你那里，孤儿得到怜悯。——何西阿书 14:2, 3。

THE words, as we heard heretofore, contain a most sweet and excellent form of returning unto God, for miserable, lost, and forlorn sinners; wherein so far God discovers his willingness to have his people return unto him, that he dictates unto them a form of prayer, 'Take with you words, and turn to the Lord; say unto him, Take away iniquity.' Wherein we see how detestation of sin must be as general as the desire of pardon, and that none heartily pray to God to 'take away all iniquity' who have not grace truly to hate all iniquity. 'And do good to us,' or do graciously to us; for there is no good to us till sin be removed. Though God be goodness itself, there is no provoking or meriting cause of mercy in us. But he finds cause from his own gracious nature and bowels of mercy to pity his poor people and servants. It is his nature to shew mercy, as the fire to burn, a spring to run, the sun to shine. Therefore, it is easily done. As the prophet speaks, 'Who is a God like unto thee?' Micah 7:18.
这些话，正如我们之前所听到的，包含了一个非常甜美和优秀的方式，让可怜、迷失和孤苦无助的罪人回归上帝；在这里，上帝展示了他愿意让他的子民回到他身边的意愿，他向他们口授了一种祷告的方式：“带上话语，回到主面前；对他说，除去罪孽。”在这里，我们看到对罪恶的憎恶必须像对宽恕的渴望一样普遍，只有真正憎恶一切罪恶的人才会真心向上帝祈求“除去一切罪孽”。“对我们行善”，或者对我们施恩；因为在罪恶被除去之前，对我们来说没有好处。虽然上帝本身就是善良的，但我们没有任何激起怜悯或者值得怜悯的原因。但他从他自己慈爱的本性和怜悯的心肠中找到了怜悯他的贫穷子民和仆人的原因。向人施恩是他的本性，就像火烧、泉水流动、太阳照耀一样。因此，这是很容易的。正如先知所说：“有谁像你这样的神呢？”（弥迦书 7:18）

Where we come to speak of the re-stipulation, 'So will we render the calves of our lips.' Where God's favour shines, there will be a reflection. Love is not idle, but a working thing. It must render or die. And what doth it render? Divers sacrifices of the New Testament, which I spake of; that of a broken heart; of Christ offered to the Father, to stand betwixt God's wrath and us; ourselves as a living sacrifice; alms-deeds and praise, which must be with the whole inward powers of the soul.
我们来谈谈重新规定的地方，“我们要献上嘴唇的牛犊。”上帝的恩典照耀之处，必有反射。爱不是空洞的，而是一种行动。它必须献上或者消亡。它献上什么呢？新约的各种祭品，我所说的；破碎的心灵的祭品；基督献给父神，站在上帝的愤怒和我们之间；我们自己作为活祭；施舍和赞美，必须与灵魂的全部内在力量一起。

'Praise is not comely in the mouth of a fool,' saith the wise man, nor of a wicked man. Saith God to such, 'What hast thou to do to take my words in thy mouth, since thou hatest to be reformed, and hast cast my words behind thee?' Ps. 50:16, 17. There are a company who are ordinary swearers and filthy speakers. For them to praise God, James tells them that these contrary streams cannot flow out of a good heart, James 3:10, 11. Oh, no; God requires not the praise of such fools.
“智者说，愚昧人的口中不宜有赞美，邪恶人也是如此。”上帝对这样的人说：“你为什么拿我的话来说，既然你厌恶受教，将我的话抛在身后？”（诗篇 50:16, 17）有一群人经常咒骂和说脏话。雅各布告诉他们，这些相反的行为不能从善良的心中流出来（雅各布书 3:10, 11）。哦，不，上帝不需要这些愚昧人的赞美。

I gave you also some directions how to praise God, and to stir up yourselves to this most excellent duty, which I will not insist on now, but add a little unto that I then delivered, which is, that we must watch all advantages of praising God from our dispositions. 'Is any merry? let him sing,' saith James, 5:13. Oh! it is a great point of wisdom to take advantages with the stream of our temper to praise God. When he doth encourage us by his favours and blessings, and enlarge our spirits, then we are in a right temper to bless him. Let us not lose the occasion. This is one branch of redeeming of time, to observe what state and temper of soul we are in, and to take advantage from thence. Is any man in heaviness? he is fit to mourn for sin. Let him take the opportunity of that temper. Is any disposed to cheerfulness? Let him sacrifice that marrow, oil, and sweetness of spirit to God. We see the poor birds in the spring-time, when those little spirits they have are cherished with the sunbeams, how they express it in singing. So when God warms us with his favours, let him have the praise of all.
我还给你一些关于如何赞美上帝的指引，以及如何激励自己履行这个最优秀的职责，我现在不再坚持这一点，但是我会稍微补充一下我当时所说的，那就是我们必须从我们的性情中观察赞美上帝的一切机会。雅各书 5:13 说：“有人快乐，就该唱诗。”哦！能够趁着我们的情绪来赞美上帝是一种很大的智慧。当他用他的恩惠和祝福鼓励我们，扩大我们的心灵时，我们就处于正确的状态来赞美他。让我们不要错过这个机会。这是赎回时间的一个方面，要观察我们的心灵状态和情绪，并从中获得机会。有人忧伤吗？他适合为罪恶而悲伤。让他抓住这个机会。有人愿意快乐吗？让他把这种精神的髓、油和甜蜜献给上帝。我们看到在春天，当这些小小的精神被阳光滋养时，可怜的鸟儿是如何通过歌唱来表达它们的快乐。所以当上帝用他的恩惠温暖我们时，让他得到一切赞美。

And here I cannot but take up a lamentation of the horrible ingratitude of men, who are so far from taking advantage by God's blessings to praise him, that they fight like rebels against him with his own favours. Those tongues which he hath given them for his glory, they abuse to pierce him with blasphemy; and those other benefits of his, lent them to honour him with, they turn to his dishonour; like children who importunately ask for divers things, which, when they have, they throw them to the dog. So favours they will have, which, when they have obtained, they give them to the devil; unto whom they sacrifice their strength and cheerfulness, and cannot be merry, unless they be mad and sinful. Are these things to be tolerated in these days of light? How few shall we find, who, in a temper of mirth, turn it the right way?
在这里，我不得不对人们的可怕忘恩负义感到悲叹。他们不仅没有因着上帝的祝福而赞美他，反而像叛逆者一样，用他的恩惠与他争斗。他们滥用上帝赐予他们的舌头，用亵渎的话语刺伤他；他们将上帝赐予他们的其他好处，本应用来荣耀他，却转而用来羞辱他；就像孩子们强求得到各种东西，但当他们得到后，却将它们扔给狗一样。他们想要得到恩惠，但当他们得到后，却将它们献给魔鬼；他们向魔鬼献祭他们的力量和快乐，除非他们疯狂和犯罪，否则他们无法快乐。在这个光明的时代，这些事情能被容忍吗？我们能找到多少人能以欢乐的心情将它们正确对待呢？

1. But to add some encouragements to incite us to praise God unto the former, I beseech you let this be one, that we honour God by it. It is a well-pleasing sacrifice to him. If we would study to please him, we cannot do it better than by praising him.
但是为了给我们一些鼓励，激励我们赞美上帝，我恳求你们让这个成为其中之一，那就是我们通过赞美来尊崇上帝。这对他来说是一个令人喜悦的祭品。如果我们想要取悦他，没有比赞美他更好的方式了。

2. And it is a gainful trading with God. For in bestowing his seed, where he finds there is improvement in a good soil, with such a sanctified disposition as to bless him upon all occasions, that there comes not a good thought, a good motion in the mind, but we bless God who hath injected such a good thought in our heart; there, I say, God delights to shower down more and more blessings, making us fruitful in every good work to the praise of his name. Sometimes we shall have holy and gracious persons make a law that no good or holy motion shall come into their hearts, which they will not be thankful for. Oh! when God seeth a heart so excellently disposed, how doth it enrich the soul! It is a gainful trade. As we delight to bestow our seed in soils of great increase, which yield sixty and an hundredfold, if possible, so God delights in a disposition inclined to bless him upon all occasions, on whom he multiplies his favours.
这是与上帝进行有益的交易。因为当他把他的种子赐予那些在良好土壤中有改善的地方，并具有神圣的心态以在所有场合都祝福他时，我们会为每一个良好的思想、良好的动机感谢上帝，因为他在我们的心中注入了这样一个良好的思想；在那里，上帝喜欢不断降下更多的祝福，使我们在一切善行中多产，以赞美他的名字。有时，我们会有圣洁和仁慈的人制定一条规定，即任何良好或圣洁的动机都不会进入他们的心中，他们不会为此感恩。哦！当上帝看到一个如此优秀的心态时，他如何使灵魂富足！这是一种有利可图的交易。就像我们喜欢把种子播种在产量丰富的土壤中，如果可能的话，能够产生六十倍甚至一百倍的收益，上帝也喜欢一个倾向于在所有场合都祝福他的心态，他在这样的人身上增加他的恩惠。

3. And then, in itself, it is a most noble act of religion, it being a more base thing to be always begging of God; but it argueth a more noble, raised, and elevated spirit, to be disposed to praise God. And it is an argument of less self-love and respect, being therefore more gainful to us. Yea, it is a more noble and royal disposition, fit for spiritual kings and priests thus to sacrifice.
然后，它本身就是一种最崇高的宗教行为，因为总是向上帝乞求是一种更低级的行为；而赞美上帝则表明了一种更高尚、更崇高、更卓越的精神状态。这也是一种更少自私和自尊的表现，因此对我们更有益处。是的，这是一种更高贵和皇家的心态，适合于属灵的君王和祭司这样献祭。

4. Again, indeed, we have more cause to praise God than to pray; having many things to praise him for, which we never prayed for. Who ever prayed for his election, care of parents in our infancy, their affection to us, care to breed and train us to years of discretion, besides those many favours daily heaped upon us, above all that we are able to think or speak? Therefore, praise being a more large sacrifice than prayer, we ought to be abundant in it. For those that begin not heaven upon earth, of which this praise is a main function, they shall never come to heaven, after they are taken from the earth; for there is no heavenly action, but it is begun upon earth, especially this main one, of joining with angels, seraphim, and cherubim, in lauding God. Shall they praise him on our behalf, and shall not we for our own? We see the choir of angels, when Christ was born, sang, 'Glory be to God on high, on earth peace, and goodwill towards men,' Luke 2:14. What was this for? Because Christ the Saviour of the world was born; whereby they shew that we have more benefit, by it than they. Therefore, if we would ever join with them in heaven, let us join with them upon earth. For this is one of the great privileges mentioned by the author to the Hebrews, unto which we be come to, 'communion with the spirits of just men made perfect, and to the company of innumerable angels,' Heb. 12:22, 23. We cannot better shew that we are come to that blessed estate and society spoken of, than by praising God.
再次，确实，我们更有理由赞美上帝而不是祈祷；我们有许多事情要赞美他，这些事情我们从未祈求过。谁曾为自己的选举祈祷过？谁曾为父母在我们幼年时的照顾、他们对我们的爱、他们培养和教导我们成为有判断力的人所祈祷过？还有那些每天给予我们的许多恩惠，超过我们所能想象或言说的。因此，赞美是一种比祈祷更大的牺牲，我们应该丰富地赞美。那些在地上没有开始天堂的人，其中赞美是主要的功能，他们在离开地球后永远不会来到天堂；因为没有一种天堂的行动不是在地上开始的，尤其是这个主要的行动，与天使、六翼天使和四面兽一起赞美上帝。他们会代表我们赞美他，而我们自己却不会吗？我们看到当基督降生时，天使合唱团唱道：“荣耀归于至高的上帝，在地上平安，对人有善意。”（路加福音 2:14）这是为什么呢？因为世界的救主基督降生了；他们通过这样做表明，我们比他们更受益。因此，如果我们想要在天堂与他们一起赞美上帝，让我们在地上与他们一起赞美。 这是作者在希伯来书中提到的伟大特权之一，我们已经获得了与完全成全的义人的灵魂交流和与无数天使的交往。我们最好的证明我们已经进入了所说的祝福状态和社群，就是赞美上帝。

5. And lastly, if we be much in praising God, we shall be much in joy, which easeth misery. For a man can never be miserable that can be joyful; and a man is always joyful when he is thankful. When one is joyful and cheerful, what misery can lie upon him? Therefore, it is a wondrous help in misery to stir up the heart to this spiritual sacrifice of thanksgiving by all arguments, means, and occasions. Our hearts are temples, and we are priests. We should alway, therefore, have this light and incense burning in our hearts, as the fire did alway burn on the altar in Moses's time, that we may have these spiritual sacrifices to offer continually. Where this is not, the heart of that man or woman is like 'the abomination of desolation,' Dan. 12:11, which, when the daily sacrifice was taken away, was set up in the temple. And certainly where there is not praising of God, the heart is 'an abomination of desolation,' having nothing in it save monsters of base lusts and earthly affections.
最后，如果我们多称赞上帝，我们将更加快乐，这能减轻痛苦。因为一个能够快乐的人永远不会感到痛苦；一个感恩的人总是快乐的。当一个人快乐和开心时，有什么痛苦能够困扰他呢？因此，在痛苦中，通过各种论据、手段和机会激发心灵对这种感恩的属灵祭献是一种奇妙的帮助。我们的心是圣殿，我们是祭司。因此，我们应该时刻在我们的心中点燃这种光明和香火，就像摩西时代祭坛上的火一样，这样我们就可以不断地献上这些属灵的祭品。如果没有这一点，那个人的心就像《但以理书》12:11 中所说的“荒凉的可憎之物”，当日常祭品被取走时，它被设立在圣殿中。而当然，如果没有赞美上帝，心就是“荒凉的可憎之物”，里面除了卑鄙的欲望和世俗的情感外，一无所有。

Ques. But how shall we know that God accepts these sacrifices of praise?
但是我们如何知道上帝接受这些赞美的牺牲呢？

Ans. How did he witness the acceptation of those sacrifices under the old law? 'By fire from heaven,' Judges 6:21; 1 Kings 18:24, et seq. This was ordinary with them. So, if we find our hearts warm, cheered and encouraged with joy, peace, and comfort in praising God; this is as it were a witness by fire from heaven that our sacrifices are accepted. Let this now said be effectual to stir you up to this excellent and useful duty of thanksgiving, without multiplying of more arguments, save to put you in mind of this, that as we are exhorted to 'delight ourselves in the Lord,' Ps. 37:4, one way, among the rest, to do it, is to 'serve him with cheerfulness.' It is an excellent thing to make us delight in God, who loves a cheerful giver and thanksgiver. 'So will we render the calves of our lips.' But to proceed.
他是如何见证旧律法下那些祭品的接受呢？《士师记》6:21；《列王纪上》18:24 等等，通过天上的火。这在他们中间是常见的。因此，如果我们在赞美上帝时感到心灵温暖、欢欣鼓舞、安慰满溢，这就好像是天上的火见证了我们的祭品被接受了。现在，让这个说法有效地激励你们去做这个卓越而有益的感恩的责任，不再多说其他的论据，只提醒你们，正如我们被劝告要“以耶和华为乐”，诗篇 37:4，其中一种方式就是“以欢乐事奉他”。这是一件极好的事情，使我们喜悦于上帝，因为他喜爱乐意奉献和感恩的人。“这样，我们要以嘴唇的祭犊归还。”但是，继续说下去。

After this their solemn covenant and promise of yielding praise to God, that if he would forgive all their sins, and do good to them, then he should have the best they could do to him again: praise here is a promise of new obedience, which hath two branches,
在这之后，他们庄严的盟约和承诺，向上帝献上赞美，如果他原谅他们的所有罪过，并对他们行善，那么他们将尽力回报他：这里的赞美是对新的顺从的承诺，有两个方面，

1. A renunciation of the ill courses they took before.
他们放弃了之前走过的错误道路。

'Asshur shall not save us; we will not ride upon horses; neither will we say any more to the works of our hands, Ye are our gods.'
亚述不能拯救我们；我们不再骑马；我们也不再对我们手所造的作品说：“你们是我们的神。”

2. Then there is a positive duty implied in these words, 'For in thee the fatherless findeth mercy.'

Whereof, the one springs from the other; 'Asshur shall not save us, we will not ride upon horses; neither will we say any more to the works of our hands, Ye are our gods.' Whence comes all these? 'For in thee the fatherless findeth mercy.' Thou shalt be our rock, our trust, our confidence for ever. What will follow upon this? 'Asshur shall not save us any longer; we will not ride upon horses,' &c. For we have pitched and placed our confidence better; on him in whom 'the fatherless findeth mercy.'
其中一个源于另一个；“亚述不能拯救我们，我们也不再骑马，也不再对我们手所造的作品说：你们是我们的神。”这一切是从哪里来的？“因为在你这里，孤儿得到怜悯。”你将成为我们的磐石，我们的信任，我们永远的依靠。这将会带来什么结果？“亚述将不再拯救我们；我们也不再骑马”，等等。因为我们已经更好地树立和放置了我们的信心；放在那位“孤儿得到怜悯”的人身上。

'Asshur shall not save us.' The confidence which this people had placed partly in Asshur, their friends and associates, and partly in their own strength at home, now promising repentance, they renounce all such confidence in Asshur, horses and idols. 'Asshur shall not save us,' &c.
"亚述不能拯救我们。"这个民族曾经将信心部分寄托在亚述，他们的朋友和伙伴身上，部分寄托在他们自己在家中的力量上，现在他们承诺悔改，放弃了对亚述、马匹和偶像的任何信心。"亚述不能拯救我们"等等。

First, for this, 'Asshur shall not save us,' that is, the Assyrians, whom they had on the one side, and the Egyptians on the other: it being, as we see in the prophecies of Isaiah and Jeremiah, ordinary with God's people, in any distress, to have recourse to the Assyrians, or Egyptians, as if God had not been sufficient to be their rock and their shield. We see how often the Lord complains of this manner of dealing. 'Woe unto them that go down into Egypt for help, and stay on horses, and trust in chariots, because they are many,' &c., Isa. 30:2, and 31:1. The prophets, and so this prophet, are very full of such complaints: it being one of the chief arguments he presseth, their falseness in this, that in any fear or peril, they ran to the shelter of other nations, especially these two, Egypt and Assyria, as you have it, 'Ephraim feedeth on wind, and followeth after the east wind; he daily increaseth lies and desolation, and they do make a covenant with the Assyrians, and oil is carried into Egypt,' Hosea 12:1, that is, balm, who had this privilege above all other nations, to abound in precious balms; which balm and oil they carried into Egypt, to win their favour against the Assyrians. Sometimes they relied on the one, and sometimes on the other, the story and causes whereof were too tedious to relate. Wherefore I come to the useful points arising hence. 'Asshur shall not save us.'
首先，对于这一点，“亚述不能拯救我们”，即他们一方面有亚述人，另一方面有埃及人：我们可以在以赛亚书和耶利米书的预言中看到，上帝的子民在任何困境中常常求助于亚述人或埃及人，仿佛上帝不足以成为他们的磐石和盾牌。我们看到主多次对这种行为抱怨。“祸哉，那些下埃及求助的，是因仗赖马匹，倚靠甚多的车辆。”（以赛亚书 30:2，31:1） 先知们，包括这位先知，都对这样的抱怨充满了怨言：他们最主要的论点之一就是他们在任何恐惧或危险时都会寻求其他国家的庇护，尤其是埃及和亚述，正如你所说的：“以法莲吃风，追随东风；他日复一日增添谎言和荒凉，他们与亚述立约，将油送到埃及。”（何西阿书 12:1）也就是说，他们将香膏带到埃及，以赢得他们对抗亚述的支持。有时他们依赖于一个，有时依赖于另一个，关于这些事情的故事和原因太冗长了。因此，我来谈谈由此产生的有用观点。“亚述不能拯救我们。”'

1. That man, naturally, is prone to put confidence in the creature.
那个人自然倾向于对这个生物产生信任。

2. That the creature is insufficient and unable to yield us this prop to uphold our confidence.

3. That God's people, when they are endowed with light supernatural to discern and be convinced hereof, are of that mind to say, 'Asshur shall not save us.'
当神的子民被赋予超自然的光来辨别和确信这一点时，他们会有这样的想法：“亚述不能拯救我们。”

But, to make way to these things, we must first observe two things for a preparative.
但是，为了实现这些事情，我们首先必须注意两件准备工作。

Doct. First, That reformation of life must be joined with prayer and praise. There was prayer before, and a promise of praise; but, as here, there must be joined reformation of their sin. That it must be so, it appears, first, for prayer. It is said, 'If I regard iniquity in my heart, the Lord will not hear my prayer,' Ps. 66:18. And for praise, 'The very sacrifice of the wicked (who reforms not his ways) is abominable,' Prov. 15:8. So that, without reformation, prayer and praise is to no purpose. Therefore it is brought here after a promise of praise. Lord, as we mean to praise thee, so we intend a thorough reformation of former sins, whereof we were guilty. We will renounce Asshur, and confidence in horses, idols, and the like. Therefore let us, when we come to God with prayer and praise, think also of reforming what is amiss. Out with Achan, Josh. 7:19. If there be any dead fly, Eccles. 10:1, or Achan uncast out, prayer and praise is in vain. 'Will you steal, lie, commit adultery, swear falsely, and come and stand before me,' saith the Lord, by the prophet Jeremiah, Jer. 7:9. Will you offer to pray to me, and praise me, living in these and these sins? No; God will abhor both that prayer and praise, where there is no reformation. 'What hast thou to do to take my name in thy mouth, since thou hatest to be reformed, and hast cast my words behind thee, saith God,' Ps. 50:16, where he pleads with the hypocrite for this audacious boldness in severing things conjoined by God. Therefore, as we would not have our prayers turned back from heaven, which should bring a blessing upon all other things else: as we would not have our sacrifices abominable to God, labour to reform what is amiss, amend all, or else never think our lip-labour will prove anything but a lost labour without this reformation.
首先，医生，生活的改革必须与祈祷和赞美相结合。以前有祈祷，有赞美的承诺；但是，正如在这里所说的，必须加入对他们的罪恶的改革。首先，对于祈祷来说，这是显而易见的。诗篇 66:18 说：“我若心里注重罪孽，主必不听。”至于赞美，“恶人（不改变他的行径）的祭物是可憎的。”箴言 15:8。所以，没有改革，祈祷和赞美是没有意义的。因此，在这里承诺赞美之后，它被带来了。主啊，我们打算赞美你，所以我们打算彻底改革以前犯下的罪孽。我们将放弃亚述，放弃对马、偶像等的信任。因此，当我们带着祈祷和赞美来到神面前时，也要考虑改正错误之处。像约书亚 7:19 所说，把亚干赶出去。如果有任何死苍蝇（传道书 10:1），或者有未被赶出去的亚干，祈祷和赞美就是徒劳的。“你们偷窃、行诡诈、奸淫、起假誓、向巴力献祭、并随从素不认识的别神，然后来站在我面前，还说：‘我们可以自由了’吗？”耶利米书 7:9，耶和华藉着先知耶利米这样说。你们在这些罪恶中生活，还敢向我祈祷、赞美我吗？ 不；上帝会憎恶那些没有改过自新的祷告和赞美。“你为什么拿我的名字在嘴边，却厌恶受教，将我的话抛在背后呢？”（诗篇 50:16）上帝在这里责备伪君子对上帝所连接的事情进行分割的大胆行为。因此，如果我们不希望我们的祷告被天堂拒绝，这些祷告本应给其他事物带来祝福；如果我们不希望我们的祭品在上帝面前成为可憎之物，就努力改正错误，改善一切，否则我们的口头劳动将毫无意义，除非进行这种改革。

A second thing, which I observe in general, before I come to the particulars, is,
第二件事，我在总体上观察到的，在我谈到具体事项之前，是，

Doct. That true repentance is, of the particular sin which we are most addicted to, and most guilty of.
真正的悔改是对我们最容易沉溺和最有罪的特定罪行的悔悟。

The particular sin of this people, whom God so instructs here, was their confidence in Assyria, horses, and idols. Now therefore repenting, they repent of the particular, main sins they were most guilty of; which being stricken down, all the lesser will be easy to conquer. As when Goliath himself was stricken down, all the host of the Philistines ran away, 1 Sam. 17:51. So when Goliath shall be slain in us, the reigning, ruling, domineering sin, the rest will easily be conquered.
这个民族犯下的特定罪行，上帝在这里如此教导，就是他们对亚述、马匹和偶像的信任。因此，他们悔改时，悔改的是他们最为罪恶的特定主要罪行；一旦这些罪行被击倒，所有较小的罪行都将容易征服。就像当歌利亚被击倒时，非利士人的全军都逃跑了，撒母耳记上 17:51。所以当我们内心的歌利亚，即统治、支配的罪恶被杀死时，其他罪恶将很容易被征服。

Use. Therefore let us make an use of examination and trial of our repentance. If it be sound, it draws with it a reformation; as in general, so especially of our particular sins. As those confess and say, 'Above all other things we have sinned in this, in asking a king,' 1 Sam. 12:8. We were naught, and had offended God many ways before; but herein we have been exceeding sinful, in seeking another governor, being weary of God's gracious government over us. So a gracious heart will say, I have been a wretch in all other things, but in this and that sin above all other. Thus it was with the woman of Samaria, when she was put in mind by Christ of her particular grand sin, that she had been a light woman, and had had many husbands, he whom she lived with now not being her husband, John 4:18. This discovery, when Christ touched the galled part, did so work upon her conscience that it occasioned a general repentance of all her other sins whatsoever. And, indeed, sound repentance of one main sin will draw with it all the rest. And, for the most part, when God brings any man home to him, he so carries our repentance, that, discovering unto us our sinfulness, he especially shews us our Delilah, Isaac, Herodias, our particular sin; which being cast out, we prevail easily against the rest. As the charge was given by the king of Aram against Ahab, 'Fight neither against great nor small, but only against the king of Israel,' 2 Chron. 18:30; kill him, and then there will be an end of the battle. So let us not stand striking at this and that sin (which we are not so much tempted to), if we will indeed prove our repentance to be sound; but at that main sin which by nature, calling, or custom we are most prone unto. Repentance for this causes repentance for all the rest; as here the church saith, 'Asshur shall not save us; we will not ride upon horses,' &c.
因此，让我们利用考验和试炼我们的悔改。如果悔改是真实的，它会带来改过自新，不仅是一般性的改变，尤其是我们特定的罪过。就像有人承认并说：“我们在这方面犯了罪，就是要求一个国王。”（撒母耳记上 12:8）我们在这之前已经做了很多坏事，得罪了上帝；但在这一点上，我们的罪过特别严重，因为我们寻求另一个统治者，对上帝对我们的恩慈统治感到厌倦。因此，一个怀有恩慈之心的人会说，我在其他方面都是个坏蛋，但在这个罪过上尤为严重。就像撒玛利亚的妇人一样，当基督提醒她她特定的大罪时，她才意识到自己是个轻浮的女人，曾经有过很多丈夫，而她现在和的那个人并不是她的丈夫（约翰福音 4:18）。这个发现，当基督触及她痛苦的部分时，对她的良心产生了如此大的影响，以至于引发了她对其他所有罪过的全面悔改。实际上，对一个主要罪过的真实悔改会带动其他所有罪过的悔改。 而且，大多数情况下，当上帝将任何人带回他的身边时，他会如此引导我们悔改，以揭示我们的罪恶，特别是显示我们的大利拉、以撒、希律妮雅，我们特定的罪恶；一旦这些罪恶被摒弃，我们就能轻易地战胜其他罪恶。就像亚兰王对亚哈说的那样，“不要与大人或小人争战，只与以色列王争战”，《历代志下》18:30；杀了他，战斗就会结束。因此，如果我们真的要证明我们的悔改是真实的，就不要一直打击这个罪恶和那个罪恶（我们并不容易受到诱惑），而是打击我们在本性、职业或习惯上最容易陷入的主要罪恶。对这个罪恶的悔改会引起对其他所有罪恶的悔改；正如教会在这里所说的，“亚述不能拯救我们；我们不再骑马”，等等。

It is a grand imposture, which carries many to hell; they will cherish themselves in some gross main sin, which pleases corrupt nature, and is advantageous to them; and by way of compensation with God, they will do many other things well, but leave a dead fly to mar all; whereas they should begin here especially. Thus much in general, which things premised, I come to the forenamed particulars. First,
这是一个伟大的欺骗，它将许多人带入地狱；他们会沉溺于一些满足腐败本性、对他们有利的严重罪恶，并以此来与上帝补偿，他们会做很多其他好事，但却留下了一只死苍蝇来破坏一切；然而他们应该从这里开始。总的来说，前面提到的事情，我来谈谈具体的事情。首先，

Doct. That naturally we are apt and prone to confidence in outward helps and present things.
医生。自然而然地，我们倾向于对外在的帮助和眼前的事物充满信心。

This came to our nature from the first fall. What was our fall at first? A turning from the all-sufficient, unchangeable God, to the creature. If I should describe sin, it is nothing but a turning from God to one creature or other. When we find not contentment and sufficiency in one creature, we run to another. As the bird flies from one tree and bough to another, so we seek variety of contentments from one thing to another. Such is the pravity of our nature since the fall. This is a fundamental conclusion. Man naturally will, and must, have somewhat to rely on. The soul must have a bottom, a foundation to rest on, either such as the world affords, or a better. Weak things must have their supports. As we see, the vine being a weak thing, is commonly supported by the elm, or the like supply. So is it with the soul since the fall. Because it is weak, and cannot uphold nor satisfy itself with itself, therefore it looks out of itself. Look to God it cannot, till it be in the state of grace; for being his enemy, it loves not to look to him or his ways, or have dealing with him. Therefore it looks unto the creature, that next hand unto itself. This being naturally since the fall, that what we had in God before when we stood, we now labour to have in the creature.
这是我们从最初的堕落中得来的本性。最初我们的堕落是什么？是从全能、不变的上帝转向了受造物。如果我要描述罪，那就是从上帝转向了某个受造物。当我们在一个受造物中找不到满足和足够时，我们就会转向另一个。就像鸟从一棵树飞到另一棵树上一样，我们从一件事物中寻求各种满足。这是我们自从堕落以来本性的邪恶。这是一个基本的结论。人天生会、也必须依赖某种东西。灵魂必须有一个底线，一个基础来依靠，要么是世界所提供的，要么是更好的。弱小的事物必须有它们的支撑。就像我们看到，葡萄藤是一个脆弱的事物，通常由榆树或类似的供应物支撑。自从堕落以来，灵魂也是如此。因为它是脆弱的，不能依靠自己来支撑或满足自己，所以它寻求外在的东西。在得到恩典的状态之前，它不能寻求上帝；因为它是上帝的敌人，不喜欢寻求他或他的道路，或与他打交道。因此，它寻求与自己最接近的受造物。 这是因为自从堕落以来，我们在站立时在上帝里拥有的东西，现在我们努力在创造物中寻求。

Reason 1. Because, as was said, having lost communion with God, somewhat we must have to stay the soul.
原因 1. 因为，正如所说，失去了与上帝的交流，我们必须留住灵魂的一些东西。

2. Secondly, Because Satan joins with our sense and fancy, by which we are naturally prone to live, esteeming of things not by faith and by deeper grounds, but by fancy. Now, fancy having communion with sense, what it discovers and presents for good and great, fancy makes it greater. And the devil, above all, having communion with that faculty of fancy, and so a spirit of error being mixed therewith, to make our fancy think the riches of the world to be the only riches; the greatness and goodness of the creature to be the only greatness and goodness; and the strength thereof the only strength. This spirit of error joining with our own spirits, and with the deceit of our natures, makes us set a higher value on the creature, enlargeth and enrageth the fancy, making it spiritually drunk, so as to conceive amiss of things.
其次，因为撒旦与我们的感官和幻想结合在一起，我们天生倾向于通过幻想而不是信仰和更深层次的理由来评价事物。现在，幻想与感官有交流，它发现并呈现的好和伟大之物，幻想会使其更加伟大。而魔鬼，尤其是与幻想这一能力交流，因此与错误的精神混合在一起，使我们的幻想认为世界的财富是唯一的财富；生物的伟大和善良是唯一的伟大和善良；它的力量是唯一的力量。这种错误的精神与我们自己的精神以及我们本性的欺骗结合在一起，使我们对生物赋予更高的价值，扩大和激怒幻想，使其在精神上陷入醉态，从而对事物产生错误的理解。

Use. Briefly for use hereof, it being but a directing point to others. Let us take notice of our corruption herein, and be humbled for it; taking in good part those afflictions and crosses which God sends us, to convince and let us see that there is no such thing in the creature as we imagined; because naturally, we are desperately given to think that there is somewhat more therein than there is. Now affliction helps this sickness of fancy, embittering unto us all confidence in the creature. Therefore it is a happy and a blessed thing to be crossed in that which we over-value, as these Israelites here did the Assyrians and the Egyptians: for being enemies, they trusted in a 'broken reed,' 2 Kings 18:21, as we shall see further in the second point.
使用。简要说明使用方法，这只是对其他人的指导。让我们注意到我们在这方面的腐败，并为此而谦卑；善意地接受上帝给我们的苦难和困境，以使我们确信并看到在创造物中并非我们所想象的那样；因为天性上，我们极度倾向于认为其中有更多的东西。现在苦难有助于治愈这种幻想的病态，使我们对创造物的所有信心变得苦涩。因此，在我们过分看重的事物上受到挫折是一件幸福和有福的事情，就像这些以色列人对亚述人和埃及人一样：因为他们是敌人，他们信任一个“破碎的芦苇”，如我们将在第二点中进一步看到的。

Doct. How these outward things cannot help us.
医生：这些外在的事物无法帮助我们。

How prone soever we are to rely upon them, they are in effect nothing. They cannot help us, and so are not to be relied upon. 'Asshur shall not save us.' Indeed it will not, it cannot. These things cannot aid us at our most need. So that that which we most pitch upon, fails us when we should especially have help. Some present vanishing supply they yield, but little to purpose. They have not that in them which should support the soul at a strait, or great pinch, as we say.
无论我们多么倾向于依赖它们，它们实际上毫无意义。它们无法帮助我们，因此不能依赖。"亚述不能拯救我们"。确实如此，它不能，也无法。这些事物在我们最需要时无法帮助我们。因此，我们最依赖的东西在我们特别需要帮助时却让我们失望。它们提供了一些短暂的补给，但对于实际目的来说很少。它们没有能够在困境或重要关头支撑灵魂的东西，正如我们所说的。

Reason. The reason is largely given by Solomon in the whole book of Ecclesiastes, 'All is vanity and vexation of spirit,' Eccles. 1:14. There is a vanity in all the creatures, being empty and not able to support the soul. They are vain in their continuance, and empty in regard of their strength. They are gone when we have need of them. Riches, as the wise man saith, are gone, and have wings to fly away, in our most need, Prov. 23:5. So friends are fugitive good things, being like to the brooks mentioned in Job, 6:15: which when in summer there is need of, then they are dried up, and yet run amain in winter, when there is no need of them. So, earthly supports, when there is no need of them, then they are at hand; but when we have most need of them, are gone. 'They are broken cisterns,' as the prophet calls them, Jer. 2:13. Cisterns, that is, they have a limited capacity. A cistern is not a spring. So all their support, at the best, is but a bounded and a mixed sufficiency; and that also which will quickly fail: like water in a cistern, which if it be not fed with a continual spring, fails or putrefies presently. Likewise these outward things are not sufficient for the grievance; for being limited and bounded, the grievance will be above the strength of the creature; which though sometime it be present and do not fail, yet the trouble is such, that it is above the strength of the creature to help. So that for these and the like respects, there is no sufficiency, nor help to be expected from the creature. 'Asshur shall not save us.' He is not a sufficient ground of trust. Why?
原因。原因在所罗门在《传道书》中全书中大部分都有所体现，“一切都是虚空，都是受苦的灵”，传 1:14。所有的创造物都是虚空的，空洞而不能支撑灵魂。它们在持续性上是虚空的，在力量上是空洞的。当我们需要它们时，它们就消失了。正如智者所说，财富在我们最需要的时候会消失，就像有翅膀飞走一样，箴 23:5。所以朋友也是逃避的好事物，就像约伯书中提到的小溪，当夏天需要时，它们就干涸了，但在冬天，当我们不需要它们时，它们却涌动不止。所以，当我们不需要地上的支持时，它们就在身边；但当我们最需要它们时，它们却消失了。正如先知所称呼的，“他们是破裂的水池”，耶 2:13。水池，也就是说，它们有限的容量。水池不是泉水。所以它们所有的支持，充其量只是有限和混合的充足；而且这种充足也很快会失败：就像水池中的水，如果没有持续的泉水供应，很快就会干涸或腐烂。 同样，这些外在的事物对于抱怨来说是不够的；因为受到限制和界限，抱怨将超出生物的力量范围；尽管有时它存在且不会消失，但困扰是如此之大，以至于生物无力帮助。因此，基于这些和类似的原因，生物无法提供足够的帮助。"亚述不能拯救我们"。他不是一个足够可信赖的依靠。为什么？

1. He is but a creature.

2. He is an enemy.
他是敌人。

3. He is an idolater.
他是一个拜偶像者。

So that, take him in all these three relations, he is not to be trusted.
所以，在这三个关系中，他是不值得信任的。

1. He is a creature. What is a creature? Nothing, as it were. Saith the prophet, 'All creatures before him are as nothing, and as a very little thing.' And what it is, when he pleaseth, he can dissolve it into nothing, turn it into dust. Man's breath is in his nostrils, Isa. 2:22. 'All flesh is grass, and all his glory as the flower of grass,' Ps. 103:15. If a man trust the creature, he may outlive his trust. His prop may be taken from him, and down he falls. Asshur must not be trusted, therefore, as a creature, nor as a man, for that brings us within the curse. Thus saith the Lord, 'Cursed be the man that trusteth in man, and maketh flesh his arm,' &c., Jer. 17:5. So trusting in the creature not only deceives us, but brings us within the curse. In that respect, Asshur must not be trusted.
他是一个生物。什么是生物？就像没有什么一样。先知说：“在他面前，所有的生物都像无物，像一件微小的东西。”当他愿意时，他可以将它溶解成无物，变成尘土。人的气息在他的鼻孔中，以赛亚书 2:22。“凡有血气的都如草，他的美荣都像草上的花。”诗篇 103:15。如果一个人信任生物，他可能会活过他的信任。他的支撑可能被夺走，他就会跌倒。亚述不能被信任，因此，作为一个生物，也不能作为一个人被信任，因为这使我们陷入了诅咒。主这样说：“倚靠人的，离弃耶和华，心中离弃他的，必受咒诅。”耶利米书 17:5。因此，信任生物不仅欺骗我们，还使我们陷入诅咒。从这个角度来看，亚述不能被信任。

2. But Asshur likewise was an enemy, and a secret enemy. For howsoever the ten tribes unto whom Hosea prophesied were great idolaters, yet they were somewhat better than Asshur, who was without the pale of the church, and a wholly corrupted church. Therefore, they were enemies to the ten tribes, and, amongst other reasons, because they were not so bad as they, nor deeply enough dyed with idolatry.
但是亚述也是一个敌人，一个秘密的敌人。因为虽然何西阿预言的十个支派是众多的偶像崇拜者，但他们比亚述稍微好一些，亚述是教会之外的，一个完全败坏的教会。因此，他们是十个支派的敌人，除了其他原因外，还因为他们不像他们那样坏，也没有深深地染上偶像崇拜。

Many think they may comply with popery in some few things, to gain their love, and that there may be joining with them in this and that; but do we think that they will ever trust us for all this? No; they will alway hate us, till we be as bad as they, and then they will despise us, and secure themselves of us. Therefore, there is no trusting of papists, as papists; not only creatures, but as false, and as enemies. For this is the nature of wicked men. They will never trust better than themselves, till they become as bad as they are, after which they despise them. Say they, Now we may trust such and such a one; he is as bad as we, becom'd* one of us. Which is the reason why some of a naughty dispositson take away the chastity and virginity of men's consciences, making them take this and that evil course, and then they think they have such safe, being as bad as themselves. Wherein they deal as Ahithophel's politic, devilish counsel was, that Absalom should do that which was naught, and then he should be sure that David and he should never agree after that, 2 Sam. 16:21; and that then by this discovery the wicked Jews, set on mischief, might secure themselves of Absalom. So they, now that they join with us, God will forsake them; we shall have them our instruments for anything. First, they would have the ten tribes as bad as they, and then give them the slip whensoever they trusted them. 重试    错误原因

3. Again, neither were they to be trusted as idolaters, to have league and society with them. There may be some commerce and traffic with them, but amity and trust, none. Asshur and Egypt were horrible idolaters, and therefore not to be trusted in that respect. As we see the prophet in this case reproved good Jehoshaphat, when he had joined with wicked Ahab, king of the ten tribes, 'Shouldst thou help the ungodly, and love them that hate the Lord? therefore wrath is upon thee from before the Lord,' 2 Chron. 19:2. So we see it is a dangerous thing to be in league with idolaters, even such as the ten tribes were, who had some religion amongst them. This good king was chidden for it.
3. 再次，他们也不能被信任为拜偶像者，与他们结盟和交往。可以与他们进行一些商业和交流，但不能建立友好和信任。亚述和埃及是可怕的拜偶像者，因此在这方面不能被信任。正如我们在这种情况下看到的，当善良的约沙法与十个支派的邪恶亚哈王联合时，先知责备他说：“你帮助邪恶的人，爱那恨恶耶和华的人，岂是应当如此？因此，耶和华的忿怒临到你。”（《历代志下》19:2）。因此，我们看到与拜偶像者结盟是一件危险的事情，即使是像十个支派那样有一些宗教信仰的人。这位善良的国王因此受到了责备。

'We will not ride upon horses.'
我们不会骑马。

What kind of creature a horse is, it is worth the seeing. What a description God gives of him, that we may see what reason the Spirit of God hath to instance in the horse. Saith God to Job, 'Hast thou given the horse strength? hast thou clothed his neck with thunder? canst thou make him afraid as a grasshopper? the glory of his nostrils is terrible. He paweth in the valley, and rejoiceth in his strength: he goeth on to meet the armed men. He mocketh at fear, and is not affrighted; neither turneth he back from the sword. The quiver rattleth against him, the glittering spear and the shield. He swalloweth the ground with fierceness and rage: neither believeth he that it is the sound of the trumpet. He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and the shouting,' Job 39:19–21. A notable and excellent description of this warlike creature. And yet for all this excellency, so described by the Spirit of God, in another place the psalmist saith, 'A horse is a vain thing for safety, neither shall he deliver any by his great strength,' Ps. 33:17. 'Some trust in chariots, and some in horses; but we will remember the name of the Lord our God,' Ps. 20:7. So in another place, 'The horse is prepared against the day of battle, but victory is of the Lord,' Prov. 21:31.
马是一种什么样的生物，值得一看。上帝对他的描述是多么精确，我们可以看到上帝的灵为何要以马为例。上帝对约伯说：“你岂给马力量，使他颈项上挺然而行？你岂使他跳跃如蝗虫？他嘶喊的威力使人惊惶，他向前冲去，冲入武器的阵中。他嗤笑惊吓，并不惧怕，也不退回，面对刀剑不退后。箭袋和发亮的枪矛在他身上发声，他发猛烈的怒气，吞吃地面，不相信角声的响亮。他一听见角声就说：‘哈哈！’他远远嗅着战争的气息，统帅的呐喊声和士兵的喧嚣声。”（约伯记 39:19-21）这是对这个好战的生物的一种显著而卓越的描述。然而，尽管上帝的灵如此描述了它的卓越之处，但诗篇中的诗人却说：“马是虚假的，靠它来得救并无益处，虽有大力也不能救人。”（诗篇 33:17） 有人倚靠战车，有人倚靠马匹；但我们要记念耶和华我们神的名字，诗篇 20:7。在另一个地方也是如此，箴言 21:31 说：“战马是为打仗之日预备的，但胜利却出自耶和华。”

How oft have you in the Psalms that proud warlike creature disparaged, because naturally men are more bewitched with that than with any other creature. If they have store of horses, then they think they are strong. Therefore God forbids the king 'to multiply horses to himself, nor cause the people to return to Egypt, to the end he should multiply horses,' &c., Deut. 17:16, because God is the strength of his church, when there is no multitude of horses. You see it is a bewitching creature, and yet a vain help. A place like this we have, Isa. 2:7, complaining there of the naughty people which were among the Jews, at that time as bad as the Israelites. Saith he, 'Their land also is full of silver and gold; neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots.' What, is there a fault in that? No. Luther saith, 'Good works are good, but the confidence in them is damnable.' So gold and silver, horses and chariots, are good creatures of God. But this was their sin, confidence in these things. 'There is no end of their treasures.' If they had treasure enough, they should do well enough. 'Their land also was full of horses.' Was this a fault? No; but their confidence in them. They thought they were a wise people to have such furniture and provision of munition for war. But God was their king, and the chief governor of his people; and for them to heap up these things, to trust over-much in them, it was a matter of complaint. 'Their land also is full of idols.'
你在诗篇中多少次贬低了那个骄傲好战的生物，因为人们天生对它比对其他生物更着迷。如果他们有很多马，他们就认为自己很强大。因此，上帝禁止国王“为自己增加马匹，也不要使百姓回到埃及，以便他增加马匹”，申命记 17:16，因为当没有大量马匹时，上帝是他的教会的力量。你看，这是一个迷人的生物，但却是一个虚幻的帮助。我们在以赛亚书 2:7 中也有这样的地方，抱怨犹太人中的坏人，当时他们和以色列人一样坏。他说：“他们的地也满了金银，他们的财宝无穷无尽；他们的地也满了马匹，他们的车辆无数。”那么，这有什么错吗？没有。路德说：“善行是好的，但对它们的信心是可恶的。”所以金银、马匹和车辆都是上帝的好创造物。但这是他们的罪，对这些事物的信心。“他们的财宝无穷无尽。”如果他们有足够的财宝，他们就会过得很好。 他们的土地也充满了马。这是一个错误吗？不是，而是他们对马的信任。他们认为自己是一个明智的民族，能够拥有这样的战争装备和军需品。但上帝是他们的国王，是他们的首领；他们过分依赖这些东西，这是一个值得抱怨的事情。他们的土地也充满了偶像。'

Thus you see there is no confidence to be put neither in the one nor the other, neither in the association of foreign friends, who will prove deceitful, 'reeds of Egypt,' that not only deceive, but the splinters thereof fly about, and may run up into the hand. Such are idolaters and false friends, deceitful and hurtful. Nor in home. There is no trust in horses, munition, or such like. What doth this imply? That to war and have provision in that kind is unlawful and unnecessary, because he finds fault here with horses and the like? No; take heed of that; for John Baptist, if the soldier's profession had been unlawful, he would have bid them cast away their weapons; but he bids them 'do violence to no man, neither accuse any falsely,' &c., Luke 3:14. And God would never style himself 'the Lord of hosts, and a man of war,' Isa. 42:13, and 'he that teacheth our hands to war, and our fingers to fight,' Ps. 18:34, unless it were good in the season. Therefore war is lawful, seeing in the way to heaven we live in the midst of enemies.
因此，你可以看到既不能对外国朋友的联盟抱有信心，他们会证明是欺骗的，“埃及的芦苇”，不仅欺骗人，而且其碎片会四处飞溅，可能伤及手部。这些人是偶像崇拜者和虚伪的朋友，欺骗人并带来伤害。也不能对家乡抱有信任。马匹、军火或类似物品都不可信赖。这意味着什么？这意味着进行战争并在这方面做准备是不合法和不必要的吗？不，要小心这一点；因为如果士兵的职业是不合法的，约翰·洗者会命令他们丢弃武器；但他命令他们“不要强暴人，也不要诬告人”，路加福音 3:14。而且上帝不会称自己为“万军之耶和华，是战士”，以赛亚书 42:13，并且“教导我们的手争战，教导我们的指头打仗”，诗篇 18:34，除非在适当的时候是好的。因此，战争是合法的，因为在通向天堂的道路上，我们生活在敌人中间。

Therefore it is but an anabaptistical fancy to judge war to be unlawful. No, no; it is clean another thing which the Holy Ghost aims at: to beat back carnal confidence. For it is an equal fault to multiply help and to neglect them. Either of both are fatal many times: to multiply horses, trusting in them, or to spoil horses and other helps vainly, so to weaken a kingdom. Therefore there is a middle way for all outward things, a fit care to serve God's providence, and when we have done, trust in God without tempting of him; for to neglect these helps is to tempt him, and to trust in them, when we have them, is to commit idolatry with them. Beware of both these extremes, for God will have his providence served in the use of lawful means. When there is this great care in a Christian commonwealth, there is a promise of good success, because God is with us. Otherwise, what is all, if he be our enemy? So we see the second point made good, that these outward things of themselves cannot help. Therefore comes this in the third place:—
因此，认为战争是不合法的只是一种重洗派的幻想。不，不，圣灵追求的是另一件事情：打退肉体的自信。因为过度依赖帮助或忽视它们都是同样的错误。这两者都往往是致命的：过度依赖马匹，相信它们，或者虚浪地糟蹋马匹和其他帮助，以此削弱一个王国。因此，在所有外在事物中，有一种中间的方式，即适当地关心上帝的安排，并在我们完成后，信靠上帝而不试探他；因为忽视这些帮助就是试探他，而在拥有它们时依赖它们就是与它们一同崇拜偶像。要小心避免这两个极端，因为上帝要求我们在使用合法手段时侍奉他的安排。当一个基督教共和国有这样的关心时，就有成功的希望，因为上帝与我们同在。否则，如果他是我们的敌人，一切又有何用呢？因此，我们看到第二点得到了证实，这些外在的事物本身不能帮助我们。因此，第三点出现了：

Obs. That when God alters and changes and mouldeth anew the heart of a man to repentance, he altereth his confidence in the creature.
当上帝改变和塑造一个人的心，使他悔改时，他也改变了他对创造物的信心。

A Christian State will not trust in Asshur, nor in horses. It is true both of State and persons. The reason will follow after in the end of the verse, 'For in thee the fatherless findeth mercy.' Because, when a man hath once repented, there is a closing between God and him, and he seeth an all-sufficiency in God to satisfy all his desires. Therefore he will use all other things as helps, and as far as it may stand with his favour. For he hath Moses's eye put in him, a new eye to see him that is invisible, Heb. 11:27, to see God in his greatness, and other things in their right estimate as vain things. What is repentance but a change of the mind, when a man comes to be wise and judicious, as indeed repentant men are the only wise men? Then a man hath an esteem of God to be El-shadai, all-sufficient, and all other things to be as they are, uncertain; that is, they are so today, as that they may be otherwise to-morrow, for that is the nature of the creatures. They are in potentia, in a possibility to be other things than they are. God is alway 'I AM,' alway the same. There is not so much as a shadow of changing in him. Wherefore, when the soul hath attained unto this spiritual eyesight and wisdom, if it be a sinful association with Egypt or Asshur, with this idolater or that, he will not meddle; and as for other helps, he will not use them further than as subordinate means. When a man is converted, he hath not a double, not a divided heart, to trust partly to God and partly to the creature. If God fail him,* he hath Asshur and horses enough, and association with all round about. But a Christian he will use all helps, as they may stand with the favour of God, and are subordinate under him. Now for trial.
一个基督教国家不会信靠亚述，也不会信靠马匹。这对国家和个人都是真实的。原因将在诗句的末尾解释，“因为在你里面，孤儿得到怜悯。”因为，当一个人一旦悔改，他与上帝之间就有了一个结束，他看到上帝有足够的能力满足他所有的欲望。因此，他会将其他所有事物视为帮助，只要这与他的喜悦相符。因为他拥有摩西的眼睛，一双新眼睛能看见那看不见的上帝，希伯来书 11:27，能看到上帝的伟大，以及其他事物的真实估计，即虚无的事物。悔改不就是心智的改变吗？当一个人变得聪明和明智时，悔改的人确实是唯一明智的人。那时，一个人对上帝有了估价，认为他是全足的，而其他一切都是不确定的；也就是说，它们今天是这样，明天可能会变成其他样子，因为这是万物的本性。它们有可能成为不同于现在的事物。上帝永远是“我是”，永远不变。在他身上甚至没有一丝变化的阴影。 因此，当灵魂达到这种属灵的洞察力和智慧时，如果与埃及或亚述、与这个拜偶像者或那个拜偶像者有罪恶的交往，他将不会插手；至于其他帮助，他将不会超出次要手段的使用。当一个人转变时，他没有一个双重的、分裂的心，部分信任上帝，部分信任创造物。如果上帝让他失望，他有足够的亚述人和马匹，以及周围所有的交往。但一个基督徒会使用所有的帮助，只要它们符合上帝的喜悦，并在他之下居于次要地位。现在来试验一下。

Quest. How shall we know whether we exceed in this confidence in the creature or not?
我们如何知道我们是否在对创造物的信任上过度了呢？

Sol. 1. We may know it by adventuring on ill courses and causes, thinking to bear them out with Asshur and with horses. But all the mercenary soldiers in the world, and all the horses at home and abroad, what can they do when God is angry? Now, when there is such confidence in these things as for to out-dare God, then there is too much trust in them. That trust will end in confusion, if it be not repented of, for that lifts up the heart in the creature. And as the heathen man observes, 'God delights to make great little, and little great.' It is his daily work to 'cast down mountains, and exalt the valleys,' Isa. 40:4. Those that are great, and boast in their greatness, as if they would command heaven and earth, God delights to make their greatness little, and at length nothing, and to raise up the day of small things. Therefore the apostle saith, 'If I rejoice, it shall be in my infirmities,' 2 Cor. 12:9, in nothing else; for God delights to shew strength in weakness.
1. 我们可能通过冒险走上邪恶的道路和原因，以为能够依靠亚述和马匹来支撑下去。但是，无论世界上有多少雇佣兵和国内外有多少马匹，当上帝发怒时，它们能做什么呢？现在，当对这些事物有如此的信心以至于敢于对上帝无所畏惧时，那就对它们过于依赖了。如果不悔改，这种信任将以混乱告终，因为它让人心高气傲。正如异教徒所观察到的，“上帝喜欢把伟大变小，把小事变大。”他每天的工作就是“使山降为平地，使山谷升为高原”，以赛亚书 40:4。那些自以为伟大，自夸自己的伟大，仿佛能够指挥天地的人，上帝喜欢让他们的伟大变小，最终变成虚无，并提升小事的日子。因此，使徒说：“我若夸口，就夸那关乎我的软弱”，哥林多后书 12:9，除此之外没有别的；因为上帝喜欢在软弱中显示力量。

2. By security and resting of the soul in meaner things, never seeking to divine and religious helps when we are supplied with those that are outward. For these people, when they trusted to Assyria and Egypt, those false supports and sandy foundations, they were careless of God, and therefore must trust in somewhat else. Wherefore, if we see a man secure and careless, certainly he trusts too much to uncertain riches, to Asshur, to Egypt, to friends, or to outward helps. His security bewrays that. If a man trust God in the use of the means, his care will be to keep God his friend by repentance and daily exercises of religion, by making conscience of his duty. But if he trust the means and not God, he will be careless and weak in good duties, dull and slow, and, out of the atheism of his heart, cry, Tush! if God do not help me, I shall have help from friends abroad, and be supported with this and that at home, horses and the like, and shall be well.
通过对较低级的事物的安全和休息，从不在我们拥有外在帮助的情况下寻求神圣和宗教的帮助。对于这些人来说，当他们依赖亚述和埃及这些虚假的支持和脆弱的基础时，他们对上帝不加注意，因此必须依靠其他东西。因此，如果我们看到一个人安全和漫不经心，那肯定是他过于依赖不确定的财富、亚述、埃及、朋友或外在的帮助。他的安全感暴露了这一点。如果一个人在使用手段时信任上帝，他会通过悔改和日常宗教锻炼来保持上帝的朋友，对自己的责任有良心。但是如果他信任手段而不是上帝，他会在善行中漫不经心和软弱，迟钝和慢吞吞，并且出于他心中的无神论，喊道：“呸！如果上帝不帮助我，我会得到外国朋友的帮助，得到家里的这个和那个的支持，有马匹之类的，我会好的。”

Use 1. Let us therefore enter into our own souls, and examine ourselves, how far forth we are guilty of this sin, and think we come so far short of repentance. For the ten tribes here, the people of God, when they repented, say, 'Asshur shall not save us; we will not ride upon horses.' He speaks comparatively, as trusted in. Therefore, let us take heed of that boasting, vain-glorious disposition, arising from the supply of the creature. Saith God, 'Let not the wise man glory in his wisdom; neither let the mighty man glory in his might: let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth this, that I am the Lord, which exercise lovingkindness, judgment, and righteousness in the earth,' &c., Jer. 9:23, 24. Let a man glory that he knows God in Christ to be his God in the covenant of grace; that he hath the God of all strength, the King of kings and Lord of lords to be his: who hath all other things at his command, who is independent and all-sufficient. If a man will boast, let him go out of himself to God, and plant himself there; and for other things, take heed the heart be not lift up with them.
让我们进入自己的内心，审视自己在这个罪恶中有多少罪责，并且认为我们在悔改方面远远不够。因为这里的十个支派，上帝的子民，当他们悔改时，说：“亚述不能救我们，我们不再骑马。”他是在相对地说，作为信任的对象。因此，让我们谨防那种自夸、虚荣的心态，源于受造物的供应。上帝说：“智慧人不可夸耀自己的智慧，勇士不可夸耀自己的勇力，富有的人不可夸耀自己的财富；惟有夸耀的，当因此有聪明，认识我是耶和华，施行慈爱、公平、公义在地上。”（耶利米书 9:23-24）让一个人夸耀他认识基督中的上帝是他在恩典约中的上帝；他拥有全能的上帝，万王之王、万主之主是他的：他拥有一切其他事物的支配权，他是独立和全足的。如果一个人要自夸，让他离开自己去归向上帝，并在那里安身；至于其他事物，要小心心灵不要因此而骄傲。

1. Consider what kind of thing boasting is. It is idolatry, for it sets the creature in the place and room of God.
考虑一下夸耀是什么样的事情。它是崇拜偶像，因为它把受造物放在了上帝的位置和空间。

2. And it is also spiritual adultery, whereby we fix our affections upon the creature, which should be placed on God; as it is in James, 'Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God?' &c., James 4:4.
而且这也是一种精神上的通奸，我们把感情放在了应该放在上帝身上的创造物上；就像雅各书中所说的，“你们这些淫乱的人哪，岂不知与世界为友就是与上帝为敌吗？”等等，雅各书 4:4。

3. Habakkuk calls it drunkennness, Hab. 2:4, 5, for it makes the soul drunk with sottishness and conceitedness, so as a man in this case is never sober, until God strip him of all.
哈巴谷称之为醉酒，哈巴谷书 2:4, 5，因为它使灵魂陷入愚蠢和自负的醉态，以至于一个人在这种情况下永远不会清醒，直到上帝剥夺他一切。

4. And then again, it puts forth the eye of the soul. It is a kind of white, that mars the sight. When a man looks to Asshur, horses, and to outward strength, where is God all this while? These are so many clouds, that they cannot see God, but altogether pore upon the creature. He sees so much greatness there, that God seems nothing. But when a man sees God in his greatness and almightiness, then the creature is nothing, Job 42:6. But until this be, there is a mist and blindness in the eye of the soul.
4. 然后，它再次展现了灵魂的眼睛。这是一种白色，破坏了视觉。当一个人注视亚述、马匹和外在的力量时，上帝在这段时间里在哪里？这些都是如此之多的云彩，以至于他们无法看到上帝，而是完全沉迷于创造物之中。他在那里看到了如此伟大，以至于上帝似乎微不足道。但当一个人看到上帝的伟大和全能时，创造物就无关紧要了，约伯记 42:6。但在此之前，灵魂的眼睛中有一片迷雾和盲目。

And when we have seen our guiltiness this way (as who of us in this case may not be confounded and ashamed of relying too much on outward helps?), then let us labour to take off our souls from these outward things, whether it be strength abroad or at home. Which that we may do, we must labour for that obedience which our Saviour Christ exhorts us unto in self-denial, Mat. 16:24, not to trust to our own devices, policy, or strength, wit, will, or conceits, that this or that may help us, nor anything. Make it general; for when conversion is wrought, and the heart is turned to God, it turns from the creature, only using it as subordinate to God. We see, usually, men that exalt themselves in confidence, either of strength, of wit, or whatsoever, they are successless in their issue. For God delights to confound them, and go beyond their wit, as we have it, Isa. 30:3. They thought to go beyond God with their policy, they would have help out of Egypt, this and that way. Oh, saith the prophet, but for all this, God is wise to see through all your devices; secretly hereby touching them to the quick, as sottish persons, who thought by their shallow brains to go beyond God. You think religious courses, and the obedience God prescribeth to you, to be idle, needless courses; but, notwithstanding, God is wise. He will go beyond you, and catch you in your own craft. 'Therefore, the strength of Pharaoh shall be your shame, and the trust in the shadow of Egypt your confusion,' Isa. 30:3. Thus God loves to scatter Babels fabrics, Gen. 11:8, and holds that are erected in confidence of human strength against him. He delights to catch the wise in their own craft, to beat all down, lay all high imaginations and things flat before him, that no flesh may glory in his sight. There is to this purpose a notable place in Isaiah: 'Behold, all ye that kindle a fire, that compass yourselves about with sparks,' Isa. 50:11. For they kindled a fire, and had a light of their own, and would not borrow light from God: 'Walk in the light of your fire, and in the sparks that ye have kindled.' But what is the conclusion of all? 'This shall ye have of mine hand.' I dare assure you of this, saith the prophet. 'You shall lie down in sorrow.' Those that walk by the light and spark of their own fire, this they shall have at God's hands: 'they shall lie down in sorrow.'
当我们以这种方式看到自己的罪过时（在这种情况下，我们中的谁不会因过于依赖外在帮助而感到困惑和羞愧？），那么让我们努力将我们的灵魂从这些外在事物中解脱出来，无论是在外面还是在家里。为了做到这一点，我们必须努力追求我们的救主基督在自我否定中劝告我们的顺从，马太福音 16:24，不要依靠我们自己的计划、策略、力量、智慧、意愿或想法，以便这个或那个可以帮助我们，也不要依靠任何东西。让它变得普遍化；因为当转变发生，心灵转向上帝时，它就会转离受造物，只将其作为对上帝的从属。我们通常看到，那些自信地高举自己的人，无论是力量、智慧还是其他什么，他们在最后都没有成功。因为上帝喜欢使他们困惑，并超越他们的智慧，正如我们在以赛亚书 30:3 中所看到的。他们以为自己可以用自己的计划超越上帝，他们想从埃及得到帮助，这样那样的方式。哦，先知说，但是尽管如此，上帝是聪明的，能看透你们所有的计划；这暗指他们是愚蠢的人，他们以为自己的浅薄思维可以超越上帝。 你认为宗教课程和上帝对你的命令是无用的，不必要的课程；但是，尽管如此，上帝是智慧的。他会超越你，抓住你的诡计。因此，“法老的力量必成为你的羞辱，对埃及的倚靠必成为你的羞愧”（以赛亚书 30:3）。上帝喜欢打散巴别的结构（创世记 11:8），以及那些建立在对人类力量的信心上的东西。他喜欢抓住智者的诡计，击败一切，将所有高傲的想法和事物摧毁在他面前，使任何有血气的人都不能在他面前夸耀。以赛亚书中有一个与此相关的显著地方：“看哪，凡你们点火、自己围火的，可以行在你们火焰的光里和你们所点的火折上。这是我手所定的，你们必躺在悲伤之中。”我敢向你保证，这是先知所说的。那些凭借自己的火焰和火折行走的人，他们将从上帝那里得到这样的结果：“他们必躺在悲伤之中。”'

Let us therefore take heed of carnal confidence. You have a number who love to sleep in a whole skin, and will be sure to take the safest courses, as they think, not consulting with God, but with 'flesh and blood.' It might be instanced in stories of former times, how God hath crossed emperors, and great men in this kind, were it not too tedious. But for present instance, you have many who will be of no settled religion. Oh, they cannot tell, there may be a change. Therefore they will be sure to offend neither part. This is their policy, and if they be in place, they will reform nothing. Oh, I shall lay myself open to advantages, and stir up enemies against me. And so they will not trust God, but have carnal devices to turn off all duty whatsoever. It is an ordinary speech, but very true, policy overthrows policy. It is true of carnal policy. When a man goes by carnal rules to be governed by God's enemy and his own, with his own wit and understanding, which leads him to outward things, this kind of policy overthrows all policy, and outward government at length. Those that walk religiously and by rule, they walk most confidently and securely, as the issue will shew. Therefore, consider that, set God aside, all is but vanity. And that,
因此，让我们谨防肉体的自信。你们中有很多人喜欢保全自己，会选择最安全的方式，他们认为不需要与上帝商量，只需与“血肉之躯”商量。如果不是太冗长，我们可以举出许多关于上帝如何阻挠皇帝和伟人的故事。但就目前的例子而言，你们中有很多人没有坚定的宗教信仰。哦，他们无法确定，可能会有变化。因此，他们会确保不得罪任何一方。这是他们的策略，如果他们在位，他们将不会改革任何事情。哦，我会暴露自己的弱点，招来敌人。所以他们不相信上帝，而是有肉体的计谋来摆脱所有责任。这是一个普通的说法，但非常真实，策略会推翻策略。这适用于肉体的策略。当一个人按照肉体的规则，由上帝的敌人和自己的敌人来统治，凭借自己的机智和理解力，这种策略会推翻所有策略，最终推翻外在的统治。那些宗教上行走并按规则行事的人，他们行走得最自信和安全，结果将会证明。 因此，请考虑，将上帝置于一边，一切皆为虚无。而那，

First, In regard they do not yield that which we expect they should yield. There is a falsehood in the things. They promise this and that in shows, but when we possess them, they yield it not. As they have no strength indeed, so they deceive.
首先，就是因为它们没有给予我们期望中的回报。事物中存在着虚假。它们在表面上承诺这个那个，但当我们拥有它们时，它们并没有兑现。它们既没有真正的力量，又具有欺骗性。

2. Then, also, there is a mutability in them; for there is nothing in the world but changes. There is a vanity of corruption in them. All things at last come to an end, save God, who is unchangeable.
然后，还有一种可变性在其中；因为世界上没有什么是不变的。其中有一种腐败的虚荣。最终，所有事物都会结束，只有上帝是不变的。

3. Then again, besides the intrinsical vanity in all outward things, and whatsoever carnal reason leads unto, they are snares and baits unto us, to draw us away from God, by reason of the vanity of our nature, vainer than the things themselves. Therefore take heed of confidence in anything, or else this will be the issue: we shall be worse than the things we trust. 'Vanity of vanities, all things are vanity,' Eccles. 1:1; and man himself is lighter than vanity, saith the psalmist, Ps. 62:9. He that trusts to vanity, is worse than vanity. A man cannot stand on a thing that cannot stand itself,—stare non stante. A man cannot stand on a thing that is mutable and changeable. If he doth, he is vain with the thing. Even as a picture drawn upon ice, as the ice dissolves, so the picture vanisheth away. So it is with all confidence in the creature whatsoever. It is like a picture upon ice, which vanisheth with the things themselves. He that stands upon a slippery thing, slips with the thing he stands on. If there were no word of God against it, yet thus much may be sufficient out of the principles of reason, to shew the folly of trusting to Asshur, and horses, and the like.
3. 再说了，除了所有外在事物中的本质虚荣，以及任何肉体的理由所引导的，它们对我们来说是陷阱和诱饵，通过我们本性的虚荣，将我们从上帝身边引开。因此要小心对任何事物的自信，否则结果将是：我们会比我们所信任的事物更糟糕。"虚空的虚空，凡事都是虚空"（传道书 1:1），诗篇作者说，人本身比虚空还轻（诗篇 62:9）。信任虚空的人比虚空还糟糕。一个人不能站在一个不能自立的东西上，stare non stante。一个人不能站在一个可变和易变的东西上。如果他这样做，他就和那个东西一样虚荣。就像画在冰上一样，随着冰的融化，画也消失了。对于任何创造物的信心都是如此。它就像画在冰上一样，随着事物的消失而消失。站在一个滑溜的东西上的人，会和他所站的东西一起滑倒。即使没有上帝的话来反对它，但从理性的原则来看，这已足以显示信任亚述、马匹等的愚蠢。

Let this be the end of all, then, touching this carnal confidence: to beware that we do not fasten our affections too much upon any earthly thing, at home or abroad, within or without ourselves. For 'God will destroy the wisdom of the wise,' 1 Cor. 1:19. Let us take heed, therefore, of all false confidence whatsoever. Let us use all outward helps, yet so as to rely upon God for his blessing in the use of all. And when they all fail, be of Jehoshaphat's mind: 'Lord, we know not what to do,' 2 Chron. 20:12. The creature fails us, our helps fail us; 'but our eyes are upon thee.' So when all outward Asshurs, and horses, and helps fail, despair not; for the less help there is in the creature, the more there is in God. As Gideon with his army, when he thought to carry it away with multitudes, God told him there were too many of them to get the victory by, lest Israel should vaunt themselves of their number, and so lessened the army to three hundred, Jud. 7:2; so it is not the means, but the blessing on the means which helps us. If we be never so low, despair not. Let us make God ours, who is all-sufficient and almighty, and then if we were brought a hundred times lower than we are, God will help and raise us. Those who labour not to have God, the Lord of hosts, to go out with their armies, if they had all the Asshurs and horses in the world, all were in vain. It was therefore a good resolution of Moses. Saith he to God, 'If thy presence go not with us, carry us not hence,' Exod. 33:15. He would not go one step forward without God. So, if we cannot make God our friend to go out before us, in vain it is to go one step forward. Let us therefore double our care in holy duties, renewing our covenant with God, before the decree come out against us. The more religious, the more secure we shall be. If we had all the creatures in the world to help us, what are they but vanity and nothing, if God be our enemy! These things we know well enough for notion; but let us labour to bring them home for use, in these dangerous times abroad. Let us begin where we should, that our work may be especially in heaven. Let us reform our lives, being moderately careful, as Christians should, without tempting God's providence, using rightly all civil supports and helps seasonably, and to the best advantage; for, as was said, the carelessness herein for defence may prove as dangerous and fatal to a State, as the too much confidence and trust in them.
让这成为一切的结束，关于这种肉体的信心：要小心，不要过于依恋任何地上的事物，无论是在家里还是在外面，无论是在我们内心还是在外在。因为“神要灭绝智慧人的智慧”（哥林多前书 1:19）。因此，让我们小心任何虚假的信心。让我们使用一切外在的帮助，但要依靠神在使用中得到祝福。当所有这些都失败时，要像约沙法一样：“我们对于这大军，无力而且不知道怎样行，但我们的眼目仰望你”（历代志下 20:12）。当所有外在的亚述人、马匹和帮助都失败时，不要绝望；因为在创造物中帮助越少，神的帮助就越多。正如基甸带着他的军队，当他以为人多就能取胜时，神告诉他他们太多了，不能靠人数取胜，免得以色列人因此夸耀自己的人数，于是将军队减少到三百人（士师记 7:2）；所以不是手段，而是神赐福于手段才能帮助我们。即使我们再低落，也不要绝望。 让我们拥有上帝，他是全能的，无所不能的，如果我们被降低到比现在低一百倍，上帝会帮助我们并提升我们。那些不努力拥有万军之主上帝与他们的军队同行的人，即使他们拥有世界上所有的亚述人和马匹，一切都是徒劳的。因此，摩西的决心是正确的。他对上帝说：“你的面容若不同我们同行，我们就不愿意从这里走。”（出埃及记 33:15）他不愿意在没有上帝的带领下前进一步。因此，如果我们不能使上帝成为我们的朋友，在我们前面带领我们，那么前进一步就是徒劳的。因此，让我们在圣洁的职责上加倍努力，与上帝更新我们的约定，以免命令对我们生效。我们越虔诚，就越安全。如果我们拥有世界上所有的创造物来帮助我们，如果上帝是我们的敌人，那又有什么用呢？我们对这些事情都很了解，但让我们努力将它们应用到这个危险的时代。让我们从正确的地方开始，让我们的工作特别在天上。 让我们改革我们的生活，像基督徒一样谨慎小心，不要挑战上帝的恩典，适时地正确利用一切民事支持和帮助，以最大的优势；因为正如所说，对于国家的防御来说，对此的不慎可能会像过度的信任和依赖一样危险和致命。

THE FOURTH SERMON
第四讲

Asshur shall not save us; we will not ride upon horses; neither will we say any more to the works of our hands, Ye are our gods: for in thee the fatherless findeth mercy.—HOS. 14:3.
亚述不能拯救我们；我们不再骑马；我们也不再对我们手所造的作品说：“你们是我们的神”；因为在你那里，孤儿得到怜悯。——何西阿书 14:3。

WE shewed you heretofore at large, how the Spirit of God, by the prophet, doth here dictate a form of turning unto these Israelites, 'Take unto you words;' and then teacheth them what they should return back again, thanks. 'So will we render the calves of our lips.' Wherein they shew two things. 1. They that have no great matters to render, oxen or sheep, &c. 2. They shew what is most pleasing unto God, the calves of our lips; that is, thanksgiving from a broken heart, which, as the Psalmist speaks, pleaseth God better than 'a bullock that hath horns and hoofs,' Ps. 69:31. But this is not enough. The Holy Ghost therefore doth prescribe them, together with prayer and thanksgiving, reformation. 'Asshur shall not save us; we will not ride upon horses; neither will we say any more to the works of our hands, Ye are our gods: for in thee the fatherless findeth mercy.' So that here you have reformation joined with prayer and praise. Whence we observed divers things: that without reformation our prayers are abominable; that in repentance there must be reformation of our special sin; which here they do. Take this one thing more in the third place, which shall be added to the former.
我们之前详细地向你展示了上帝的灵如何通过先知来指示以色列人归向的方式：“你们要用言语来归向耶和华。”然后教导他们应该如何回应：“我们要用嘴唇的牛犊代替。”他们在这里展示了两件事情。1. 他们没有什么重要的东西可以献上，比如牛或羊等。2. 他们展示了什么是上帝最喜悦的，就是我们嘴唇的牛犊，也就是来自破碎的心的感恩，正如诗篇作者所说，这比“有角有蹄的公牛”更能讨上帝喜悦（诗篇 69:31）。但这还不够。因此，圣灵还规定了他们在祷告和感恩的同时，要进行改革。“亚述不能救我们，我们不再骑马，也不再对我们手所造的说：你们是我们的神；因为孤儿在你那里得蒙怜悯。”所以在这里，你们看到了祷告和赞美与改革结合在一起。因此，我们观察到了几件事情：如果没有改革，我们的祷告是可憎的；在悔改中，必须改革我们特定的罪；他们在这里做到了。在第三个方面，还有一件事情要补充到前面的观察中。

Obs. In reformation, we must go not only to the outward delinquencies, but to the spring of them, which is some breach of the first table.
在改革中，我们必须不仅仅关注外在的过失，还要追溯到其根源，即违反第一条的某种破坏。

The root of all sin, is the deficiency of obedience to some command of the first table. When confidence is not pitched aright in God, or when it is misapplied, and misfastened to the creature: when the soul sets up somewhat for a stay and prop unto it, which it should not do, this is a spiritual and subtle sin, and must be repented of, as here, 'Asshur shall not save us,' &c. It were good therefore for all those who seriously intend the work of repentance, to take this course. If the gross fault be of the second table, take occasion of sorrow and mourning thence. But when you have begun there, resolve and bring all to the breeding sin of all, which is the fastening of the soul falsely, when it is not well fastened and bottomed in the root. And therefore it was well done by Luther, who, in a Catechism of his, brings in the first commandment into all the commandments of the first and second table, 'Thou shalt have no other gods but me.' Therefore thou shalt sanctify the Sabbath, honour thy father and mother, shalt not take my name in vain, shalt not commit adultery, shalt not steal, &c., (b). Because he that hath no God but that God in his heart, will be sure to sanctify the Sabbath, honour his father and mother, not commit adultery, nor steal. And whence come all the breaches of the second table? Hence, that there is not the true fear and love of God in our hearts; and it is just with God, for their spiritual sins, to give them up to carnal and gross sins. Therefore, though the Israelites here had many gross sins to repent of, yet they go to the spring-head, the breeding sin of all, false confidence. This is to deal thoroughly, to go to the core. 'Asshur shall not save us; we will not ride upon horses.' From whence, in the third place, may descend to the next branch of their sin, idolatry.
一切罪恶的根源，是对第一条戒律的不服从。当信心没有正确地放在上帝身上，或者当它被错误地应用和依附于受造物时：当灵魂为自己设立某种支撑和依靠，而不应该这样做时，这是一种精神上的隐蔽罪恶，必须悔改，就像这里所说的，“亚述不能拯救我们”等等。因此，对于那些真正打算悔改的人来说，采取这种方式是很好的。如果明显的错误是在第二条戒律中，就从那里找到悲伤和哀悼的机会。但是当你从那里开始时，要决心并将一切都归结为一切罪恶的根源，即灵魂错误地依附于根基时。因此，卢瑟在他的一本《教义问答》中很好地将第一条戒律引入了第一和第二条戒律的所有戒律中，“除了我以外，你不可有别的神。”因此，你要圣别安息日，尊敬父母，不可妄称我的名，不可奸淫，不可偷窃，等等。 因为那些心中只有上帝的人，一定会尊崇安息日，孝敬父母，不犯奸淫，不偷盗。而第二条诫命的违背又是从何而来呢？因为我们的心中没有真正的敬畏和爱上帝；对于他们的属灵罪，上帝公正地将他们交给肉体和严重的罪恶。因此，尽管以色列人在这里有许多严重的罪需要悔改，但他们却从源头开始，即所有罪恶的滋生之地，虚假的自信。这是彻底处理问题，深入核心。"亚述不能拯救我们，我们也不再骑马。"从这里，可以推导出他们的下一个罪行，即拜偶像。

'Neither will we say any more to the works of our hands, Ye are our gods.' All false confidence hath two objects: for it is always either,
“我们也不再对我们手中的作品说，你们是我们的神。”所有虚假的自信都有两个对象：因为它总是要么，

1. Out of religion; or,
摆脱宗教；或者，

2. In religion.
在宗教中。

For the first, all ill confidence and trust, if it be out of religion, it is in the creature; either,
首先，所有的不信任和不自信，如果不是出于宗教，那就是对人类的不信任；无论是

1. Out of us; or,
我们之中的一部分；或者，

2. In ourselves.
在我们自己身上。

Secondly, if it be in religion, it is in a false god, as here, 'Neither will we say any more to the works of our hands, Ye are our gods.' Observe hence in the first place.
其次，如果涉及宗教，那就是指一个虚假的神，就像这里所说的，“我们不再对我们亲手所造的作品说，你们是我们的神。”请注意，首先要观察这一点。

Obs. Man naturally is prone to idolatry.
人类天生易于崇拜偶像。

The story of the Bible, and of all ages, sheweth how prone men are to idolatry and will-worship, and what miseries ensued thereupon. Amongst other instances, we see how presently after that breach in the kingdom of David and Solomon, by Jeroboam's setting up of two calves, how suddenly they fell to idolatry, 1 Kings 13:33, seq.; 2 Chron. 13:8. So that after that, there was not one good king amongst them all, until the nation was destroyed. And so in the story of their antiquities, see how prone they were to idolatry in the wilderness. Moses doth but go up to the mount, and they fall to idolatry, cause Aaron to make a calf, and dance round about it, Exod. 32:4, seq.; Ps. 106:19. The thing is so palpable, that it need not be stood upon, that man's nature is prone to idolatry which will not raise itself up to God, but fetch God to itself, and conceive of him according to its false imaginations.
圣经的故事以及所有时代的故事都显示了人们多么容易崇拜偶像和自作聪明，以及由此带来的苦难。在其他例子中，我们看到在大卫和所罗门王国破裂后，耶罗波安设立两只牛犊后，他们立即陷入了偶像崇拜，列王记上 13:33，以及历代志下 13:8。因此，在那之后，他们中间没有一个好国王，直到这个国家被毁灭。在他们古代的故事中，我们也可以看到他们在旷野中多么容易崇拜偶像。摩西只是上山一趟，他们就开始崇拜偶像，让亚伦制造了一只牛犊，并围绕它跳舞，出埃及记 32:4，以及诗篇 106:19。这件事是如此明显，不需要多说，人的本性倾向于崇拜偶像，它不会提升自己来接近上帝，而是将上帝引向自己，并根据自己错误的想象来构思上帝。

Now idolatry is two ways committed, in the false, hollow, and deceitful heart of man: either,
现在，偶像崇拜有两种方式，发生在人的虚假、空洞和欺骗性的心中：要么，

1. By attributing to the creature that which is proper to God only, investing it with God's properties; or,
通过将只属于上帝的属性归于生物，赋予它上帝的特性；或者，

2. By worshipping the true God in a false manner.
以错误的方式崇拜真神。

1. So that, in the first place, idolatry is to invest the creature with God's properties. Go to the highest creature, Christ's human nature. We have some bitter spirits (Lutherans they call them) Protestants, who attribute to the human nature of Christ, that which only is proper to God, to be every where, and therefore to be in the sacrament, (c). You have some come near them, both in their opinion and in their bitterness. They will have a nescio quomodo. Christ is there though they know not how. But this is to make Christ's human nature a god, to make an idol of it. So prayers to saints and angels, this makes idols of them, because it invests them with properties to know our hearts, which he must know unto whom we pray. And then, it gives unto them that which is proper to God, worship and prayer. But, we must call upon none but whom we must believe in, and we must believe in none but God. Therefore, worshipping of saints or angels is idolatry.
所以，首先，拜偶像是将受造物赋予上帝的属性。看看最高的受造物，基督的人性。我们有一些苦涩的灵魂（他们被称为路德派），新教徒，他们将只属于上帝的属性归于基督的人性，认为它无处不在，因此也在圣餐中（c）。你有一些人接近他们，无论在观点上还是在苦涩上。他们会说不知道怎么回事，基督就在那里。但这是把基督的人性当作神来崇拜，把它当作偶像。所以向圣徒和天使祈祷，这使他们成为偶像，因为它赋予他们了解我们心意的能力，而只有我们祈祷的那位必须了解。然后，它给予他们只属于上帝的崇拜和祈祷。但是，我们只能呼求我们必须相信的人，我们只能相信上帝。因此，崇拜圣徒或天使就是拜偶像。

Secondly, idolatry is to worship the true God in a false manner; to fix his presence to that we should not fix it to; to annex it to statues, images, crucifixes, the picture of the Virgin Mary and the like. Not to run into the common place of idolatry, but to come home unto ourselves.
其次，偶像崇拜是以错误的方式崇拜真神；将他的存在固定在我们不应该固定的地方；将其附加到雕像、图像、十字架、圣母玛利亚的画像等上。不要陷入常见的偶像崇拜之中，而是回归自己。

Quest. Whether are the papists idolaters or not, like unto these Israelites, who say (being converted), 'Neither will we say unto the works of our hands, Ye are our gods?'
问题：天主教徒是否像这些以色列人一样是偶像崇拜者，他们说（被转变后）：“我们也不会对我们手中的作品说，你们是我们的神？”

Ans. I answer, Yes; as gross as ever the heathens were, and worse. The very Egyptians, they worshipped none for gods but those who were alive; as a papist himself saith (though he were an honest papist), the Egyptians worshipped living creatures, but we are worse than they; for we worship stocks and stones, and a piece of bread in the sacrament. And to this purpose, one of their Jesuits confesseth this, and yielded the question for granted, that if there be not a transubstantiation of the bread turned into the body and blood of Christ, we are worse idolaters than these and these nations; because we worship a piece of bread, which is a dead thing. But we assume (according to the Scriptures, the judgment of the church, and of the truth itself), the bread is not transubstantiated, at least it is a doubtful matter, for if it be not the intention of the priest, it is not. See here upon what hazard they put the souls of people!
答案：我回答，是的；和异教徒一样粗俗，甚至更糟。连埃及人都只崇拜活着的生物，正如一个天主教徒所说（尽管他是个诚实的天主教徒），埃及人崇拜活物，但我们比他们更糟糕；因为我们崇拜木头石头，还有圣餐中的一块面包。为了这个目的，他们的一个耶稣会士承认了这一点，并承认这个问题是成立的，如果面包没有转化为基督的身体和血，我们就比这些国家更糟糕，因为我们崇拜的是一块死物面包。但我们认为（根据圣经、教会的判断和真理本身），面包没有转化，至少是一个有争议的问题，因为如果不是祭司的意图，那就不是。看看他们是如何冒着危险置人们的灵魂于不顾的！

Obj. But they have many shifts for themselves; as, among the rest, this is one, that they do not worship the image, but God or Christ before the image.
但是他们有很多自己的转变；比如，其中之一是，他们不崇拜偶像，而是在偶像之前崇拜上帝或基督。

Ans. To which the answer is, that the fathers who wrote against the heathens meet with this pretence. The Pagans had this excuse. We worship not this statue of Jupiter, but Jupiter himself. Thus they have no allegation for themselves, but the heathen had the same, which the ancient Fathers confuted. They are guilty of idolatry in both the forenamed kinds. For, first, they worship things that they should not, as appears by their invocation of saints, vows to them; their temples, altars, and the like, full of their images, giving them honour due unto God. And then, they worship the true God in a false manner before their images. There is no kind of idolatry but they are grossly guilty of it. Whereof let this be the use.
答案是，反对异教徒的父辈们遇到了这个借口。异教徒有这个借口。我们崇拜的不是这个朱庇特的雕像，而是朱庇特本人。因此，他们没有自己的辩解，但异教徒也有同样的辩解，古代的父辈们驳斥了这一点。他们在上述两种情况下都有崇拜偶像的罪过。首先，他们崇拜不应该崇拜的事物，如他们对圣人的祈祷、对他们的誓愿；他们的寺庙、祭坛等等，都充满了他们的偶像，给予他们应该归于上帝的尊敬。然后，他们以错误的方式在他们的偶像面前崇拜真神。他们犯了各种形式的偶像崇拜的罪过。让我们从中得到这个教训。

Use 1. First of all, of thankfulness, that God hath brought us into Goshen, into a kingdom of light; that we are born in a time and place of knowledge of the true God, wherein is the true worship of the true God. It is a matter that we cannot be too thankful to God for.
首先，感谢上帝将我们带入了歌珊，一个光明的王国；我们出生在一个认识真神的时代和地方，在这里有真神的真正崇拜。这是我们对上帝感激不尽的事情。

Quest. How shall we shew ourselves thankful?
我们应该如何表达感激之情？

Ans. In keeping fast the true worship of God we have, and keeping out idolatry; in reviving laws in that kind, if not making new. What if there were liberty given for men to go about the country to poison people! Would we endure such persons, and not lay hold of them? So in that we are freed from Jesuits who go about to poison the souls of God's people, let us shew our thankfulness for this, and shun idolatry of all sorts whatsoever.
保持对真神的真正崇拜，排除偶像崇拜；在这方面恢复法律，如果不能制定新的法律。如果允许人们在全国范围内散布毒药，我们会容忍这样的人吗？我们不会抓住他们吗？因此，既然我们已经摆脱了散布毒害神民灵魂的耶稣会士，让我们对此表示感激，并避免任何形式的偶像崇拜。

Use 2. Secondly, See from hence that there can be no toleration of that religion, no more, as was said, than to suffer and tolerate poisoners. As they said of coloquintida in their pottage, 2 Kings 4:40, so 'there is death in the pot' of Romish religion. Therefore it were good to compel them to come in and serve the Lord their God. As it is said, good Josiah compelled those in his time to serve the Lord, 2 Chron. 34:33, so it were good such courses were taken to reform and reclaim them. As Saint Augustine said of himself in his time, being a Donatist, he altered his judgment by force. In which case it would be with them as with children, who, when they are young, must be forced to school, but afterwards they thank them who forced them. So it is in religion, though it cannot be forced, yet such might afterwards bless God for them who brought them to the means; who, instead of their blindness, trained them up in more knowledge, by forcing them to use the means for which, when God should open their eyes, they might bless God another day. But this point of gross idolatry, so largely handled in books, is only touched by the way, that we may hate idolatry the more; which could not be left out, the words leading to say somewhat of it, seeing how these converts here hate it, and out of that hatred make this profession, 'Neither will we say any more to the works of our hands, Ye are our gods,' &c.
其次，从这里可以看出，对于那种宗教，不能容忍，正如前面所说的，不能容忍毒贩。正如他们在炖菜中所说的苦瓜，列王记下 4:40，罗马教的宗教中有死亡。因此，强迫他们归顺并事奉他们的上帝是好的。正如所说，好的约西亚强迫他们在他的时代事奉上帝，历代志下 34:33，所以采取这样的措施来改革和挽回他们是好的。正如圣奥古斯丁在他的时代所说的，作为一个多纳派，他通过武力改变了自己的判断。在这种情况下，对他们来说就像对待孩子一样，当他们年幼时，必须被迫上学，但后来他们会感谢那些强迫他们的人。所以在宗教方面也是如此，虽然不能强迫，但后来他们可能会因为那些带他们接触到这些方法的人而感谢上帝；这些人用这些方法代替了他们的盲目，让他们在更多的知识中成长，当上帝打开他们的眼睛时，他们可能会在另一天感谢上帝。 但是这种明显的偶像崇拜，在许多书籍中广泛讨论，只是顺便提及，以便我们更加憎恶偶像崇拜；这是不能被忽略的，因为这些转变者憎恶偶像崇拜，出于这种憎恶而作出这样的宣言：“我们不再对我们的手所造的作品说，你们是我们的神”，等等。

But this is not all; we must know that there be other idols than the idols which we make with our hands. Besides these religious idols, there be secular idols in the world, such as men set up to themselves in their own hearts. Whatsoever takes up the heart most, which they attribute more to than to God, that is their idol, their god. A man's love, a man's fear, is his god. If a man fear greatness rather than God, that he had rather displease God than any great person, they are his idols for the time. 'The fear of a man brings a snare,' Prov. 29:25, saith the wise man. And those who get the favour of any in place, sacrifice therefore their credit, profession, religion, and souls, it is gross idolatry; dangerous to the party, and dangerous to themselves. It was the ruin of Herod to have that applause given to him, and taken by him, 'The voice of God, and not of man,' Acts 12:22. So for any to be blown up with flatterers, that lift them up above their due measure, it is an exceeding wrong to them, prejudiceth their comfort, and will prove ill in the conclusion; indeed, treason against their souls.
但这还不是全部；我们必须知道，除了我们用手制造的偶像之外，还有其他偶像存在。除了这些宗教偶像，世界上还有世俗偶像，人们在自己心中设立的偶像。无论什么东西占据了人的心灵，他们把它看得比上帝更重要，那就是他们的偶像，他们的神。一个人的爱，一个人的恐惧，就是他的神。如果一个人害怕伟大胜过上帝，他宁愿得罪上帝也不愿得罪任何伟大的人，那么这些人就是他们暂时的偶像。智者说：“人的恐惧陷人网罗。”（箴言 29:25）那些在权力地位上得到某人的青睐的人，为此牺牲了他们的信誉、职业、宗教和灵魂，这是明显的拜偶像行为；对于他们自己和对方都是危险的。希律因为得到了人们对他的称赞，而接受了这种称赞，结果导致了他的毁灭，“这声音不是人的声音，乃是神的声音。”（使徒行传 12:22）所以，任何人被谄媚者吹捧，把他们抬得高于他们应有的程度，这对他们来说是极大的伤害，损害了他们的安慰，并最终会带来不好的结果；实际上，这是对他们灵魂的背叛。

So there is a baser sort of idolaters, who sacrifice their credit and state, whatsoever is good within them, their whole powers, to their base and filthy pleasures. Thus man is degenerate since his fall, that he makes that his god which is meaner than himself. Man, that was ordained for everlasting happiness and communion with God, is now brought to place his happiness and contentment in base pleasures. Whereas it is with the soul of man for good or ill, as it applies itself to that which is greater or meaner than itself. If it apply itself to confidence and affiance in God, then it is better. For it is the happiness of the soul to have communion with the Spring of goodness, as David speaks, 'It is good for me to draw near to God,' &c., Ps. 73:28. When we suffer the soul to cleave in affiance to earthly things, it grows in some measure to the nature of the things adhered to. When we love the world and earthly things, we are earthly. Till the Spirit of God touch the soul, as the loadstone doth the heavy iron, drawing it up, as it were, it will cleave to the creature, to baser things than itself, and so makes the creature an idol, which is the common idolatry of these times. Some make favour, as the ambitious person; some their pleasures, as baser persons of meaner condition; and some riches. Every man as their temper and as their temptations are.
所以有一种更低级的拜偶像者，他们牺牲自己的声誉和地位，无论他们内心有多好的东西，他们的全部力量都用于追求低级和肮脏的快乐。因此，自从人类堕落以来，人类变得堕落，他把比自己更低级的东西当作他的神。人类本来被命定要永远幸福地与上帝交流，现在却把自己的幸福和满足感放在低级的快乐中。而人的灵魂，无论是好是坏，都取决于它是倾向于比自己更伟大的事物还是更低级的事物。如果它倾向于对上帝的信任和依靠，那么它就更好。因为与善的源泉交流是灵魂的幸福，正如大卫所说，“亲近神对我有益”，诗篇 73:28。当我们让灵魂依附于地上的事物时，它会在某种程度上变得与所依附的事物的本质相似。当我们爱世界和地上的事物时，我们就是属世的。直到上帝的灵感动灵魂，就像磁铁吸引重铁一样，将其吸引起来，它才会依附于创造物，比自己更低级的东西，从而使创造物成为偶像，这是当今时代普遍存在的偶像崇拜。 有些人追求权势，如雄心勃勃的人；有些人追求享乐，如地位较低的人；还有些人追求财富。每个人都根据自己的性格和诱惑来选择。

Now, it is not enough to be sound in religion one way in the main; but we must be sound every way, without any touch of idolatry. In a special manner the apostle calls the 'covetous man an idolater,' Eph. 5:5, because he makes riches his castle, thinking to carry anything with his wealth. But his riches oftentimes prove his ruin; for whatsoever a man loves more than God, God will make it his bane and ruin; at least, be sure to take it away, if God mean to save the party. Therefore, here they say, 'Asshur shall not save us; we will not ride upon horses; neither will we say any more to the works of our hands, Ye are our gods.'
现在，仅仅在主要方面对宗教持正确的态度已经不够了；我们必须在各个方面都保持正确，没有任何偶像崇拜的痕迹。使徒特别称贪婪的人为偶像崇拜者，因为他把财富当作堡垒，以为凭借财富可以得到一切。但他的财富往往会导致他的毁灭；因为凡是一个人爱得比上帝更多的东西，上帝就会使它成为他的祸患和毁灭；至少，上帝一定会把它拿走，如果上帝打算拯救这个人的话。因此，在这里他们说：“亚述不能拯救我们；我们不再骑马；我们也不再对我们的手所造的作品说，你们是我们的神。”

'For in thee the fatherless findeth mercy.'

Here he shews the reason of their rejecting of all false confidence in Asshur, in horses, in idols; because they had planted their confidence in the true God. They said so when they had smarted by Asshur, and by idolatry. Then 'Asshur shall not save us,' &c. They knew it by rule before; but till God plagued them, as he did oft by Asshur and by Egypt, when he broke the reed that it did not only not uphold them, but run into their hands, they made no such acknowledgment. Hence observe,
在这里，他展示了他们拒绝对亚述、马匹和偶像抱有任何虚假信心的原因，因为他们把信心放在真神身上。当他们受到亚述和偶像崇拜的伤害时，他们这样说。然后，“亚述不能拯救我们”等等。他们之前就知道这一点；但直到上帝像他经常对亚述和埃及所做的那样惩罚他们，打破了支撑他们的芦苇，不仅没有支撑他们，而且还伤害了他们，他们才做出这样的承认。因此，观察到

Obs. Usually it is thus with man, he never repents till sin be embittered to him.
通常人们都是这样的，只有当罪恶对他们变得苦不堪言时，他们才会悔过。

He never alters his confidence till his trusts be taken away. When God overthrows the mould of his devices, or brings them upon his own head, setting him to reap the fruit of his own ways, embittering sinful courses to him, then he returns. Instruction without correction doth for the most part little good. When Asshur had dealt falsely with them, and idolatry would do them no good, then they begin to alter their judgment. What makes men, after too much confidence in their wit, when they have, by their plots and devices, gone beyond what they should do, and wrapped and entangled themselves in a net of their own weaving, as we say, alter their judgment? They are then become sick of their own devices. This makes the change. For till then the brain hath a kind of net to wrap our devices in. So, many have nets in their brains, wherewith they entangle themselves and others with their idle devices; which, when they have done, and so woven the web of their own misery, then they begin to say, as the heathen saith when he was deceived, 'O fool am I, I was never a wise man!' Then they begin to say, I was a fool to trust such and such. I have tried such and such policies, and they have deceived me. I will now alter my course. And surely men of great parts are seldom converted till God confound their plots, and lays flat all their false confidence. When Asshur disappoints them, then 'Asshur shall not save us,' &c.
直到他的信任被夺走，他才改变他的自信。当上帝推翻他的计划，或者让他自食其果，让他收获自己行为的果实，使罪恶的道路变得苦涩，他才回头。没有纠正的教导往往没有多大好处。当亚述对他们不忠诚，崇拜偶像对他们没有好处时，他们开始改变他们的判断。是什么让人们在过于自信自己的智慧之后，当他们通过自己的计划和策略超越了应该做的事情，把自己卷入自己编织的网中时，改变他们的判断？他们已经对自己的计划感到厌倦。这就是改变的原因。因为在那之前，大脑有一种网可以包裹我们的计划。所以，许多人的大脑中有网，他们用自己的空洞计划把自己和别人纠缠在一起；当他们完成这些计划，编织了自己的不幸之网时，他们开始说，就像异教徒在被欺骗时说的那样，“我是个傻瓜，我从来不是个聪明人！”然后他们开始说，我真是个傻瓜，相信了这样那样的人。 我尝试了这样那样的政策，它们欺骗了我。我现在将改变我的方向。而且，只有那些才华出众的人在上帝破坏他们的计划，摧毁他们的虚假信心之前，才会被改变。当亚述让他们失望时，'亚述不能拯救我们'等等。

Use. Therefore make this use of it, not to be discouraged when God doth confound any carnal plot or policy of ours, as to think that God hates either a nation or a person when they have ill success in plots and projects which are not good. Nay, it is a sign rather that God intends good, if they make a right use it. God intends conversion, to translate false confidence from the creature to himself, and to learn us to make God wise for us. It is a happy thing when in this world God will disappoint a man's courses and counsels, and bring him to shame, rather than he should go on and thrive in an evil and carnal course, and so end his days. There is no evidence at all which can be given of a reprobate, because there may be final repentance, repentance at the last. But this is one and as fearful a sign as may be, to thrive and go on in an evil course to the end. When God shall disappoint and bring a man to shame in that he prided in and built upon, it is a good sign. If thereupon we take advantage to turn to God, and lay a better bottom and foundation, as we see here, 'Asshur shall not save us; we will not ride upon horses,' &c.
因此，当上帝破坏我们任何肉体的阴谋或策略时，我们不应感到沮丧，也不要认为上帝憎恨一个国家或一个人，当他们在不好的阴谋和计划中遭遇不幸时。相反，这更是一个迹象，表明上帝有意为之，如果他们正确利用它。上帝的意图是要转变，将虚假的信心从创造物转移到自己身上，并教导我们让上帝为我们睿智。当上帝在这个世界上使一个人的行动和计划受挫，使他蒙羞，而不是让他在邪恶和肉体的道路上继续繁荣，以至于结束他的生命，这是一件幸福的事情。没有任何证据可以证明一个被拒绝的人，因为最后可能会有悔改，最后的悔改。但这是一个可怕的迹象，也是一个可怕的迹象，要在邪恶的道路上繁荣并继续下去。当上帝使一个人在他所骄傲和依赖的事物上受挫并蒙羞时，这是一个好迹象。如果我们能够利用这个机会转向上帝，并打下更好的基础，正如我们在这里所看到的，“亚述不能拯救我们；我们不再骑马”，等等。

'For in thee the fatherless findeth mercy.'

As if he should say, We have that supply of strength and comfort from thee that Asshur, horses, and idols cannot give. Therefore we will alter our confidence, to fix and pitch it upon thee, and trust thee; because 'in thee the fatherless findeth mercy.' We shall not need to say, In thee will we trust; for, if God be apprehended thus, as one in whom 'the fatherless findeth mercy,' affiance will follow. For the object is the attractive and loadstone of the soul; so that if a fit object be presented unto it, affiance, confidence, and trust will of itself follow. Therefore the Spirit of God forbears multiplication of words, and sets down this, 'For in thee the fatherless findeth mercy;' and doth not say, In thee will I trust, for that is implied. Whatsoever conceives that God is so gracious and merciful to despicable, miserable persons, such as are set down in this one particular, 'fatherless,' they cannot but trust in God. Therefore the one is put for the other, 'for in thee the fatherless findeth mercy.' Whence, from the dependence of the words, observe,
好像他要说的是，我们从你那里得到了力量和安慰，这是亚述、马匹和偶像所不能给予的。因此，我们将改变我们的信心，将其稳定地放在你身上，并信任你；因为“在你那里孤儿得到怜悯”。我们不需要说“我们将信靠你”，因为如果上帝被理解为一个“在你那里孤儿得到怜悯”的存在，信任就会随之而来。因为对象是灵魂的吸引力和磁铁，所以如果一个合适的对象被呈现给它，信任和自信会自然而然地产生。因此，上帝的灵魂避免了冗长的言辞，只是简单地说，“因为在你那里孤儿得到怜悯”，并没有说“在你那里我将信靠”，因为这是暗含的。任何认为上帝对卑微、可怜的人如此宽容和慈悲，就像在这个特定的例子中所描述的“孤儿”一样，他们都会信任上帝。因此，一个代表另一个，“因为在你那里孤儿得到怜悯”。因此，从这些话的依赖关系中，可以观察到

Obs. That it is not sufficient to disclaim affiance in the creature, but we must pitch that affiance aright upon God.
注意：仅仅否认对创造物的信任是不够的，我们必须正确地将信任放在上帝身上。

We must not only take it off where it should not be placed, but set it where it should be. 'Cease from evil, and learn to do well,' Isa. 1:16, 17. Trust not in the creature. 'Cease from man,' as the prophet saith, 'whose breath is in his nostrils,' Isa. 2:22; 'Commit thy ways to God, trust in him,' Ps. 37:5. The heathen, by the light of nature, knew this, that for the negative there is no trusting in the creature, which is a vain thing. They could speak wonderful wittily* and to purpose of these things, especially the Stoics. They could see the vanity of the creature. But for the positive part, where to place their confidence, that they were ignorant in. And so for the other part here, 'Neither will we say any more to the works of our hands, Ye are our gods.' Idolaters can see the vanity of false gods well enough. In Italy you have thousands of the wittier and learneder sort, who see the folly and madness of their religion. And among ourselves, how many witty men can disclaim against popery, who yet in their lives and conversations are not the better for it; because they think it enough to see the error that misleads them, though they never pitch their confidence as they should do. It is not enough therefore to rest in the negative part. A negative Christian is no Christian; not to be an idolater, not to be a papist; no, there must be somewhat else. We must bring forth good fruit, Mat. 3:10, or else we are for the fire, and are near to cursing and burning, Heb. 6:8. This is spoken, the rather because many think themselves well when they can disclaim against the errors of popery; and that they are good Christians, because they can argue well. Oh! such make religion nothing but a matter of opinion, of canvassing an argument, &c. But it is another manner of matter, a divine power exercised upon the soul, whereby it is transformed into the obedience of divine truth, and moulded into it. So that there must be a positive as well as a negative religion; a cleaving to God as well as a forsaking of idols.
我们不仅要将它从不应放置的地方移开，还要将它放置在应该的地方。“停止作恶，学习行善”，以赛亚书 1:16,17。不要依靠受造物。“停止倚靠人”，正如先知所说，“他们的气息在鼻孔里”，以赛亚书 2:22；“将你的道路交托给上帝，信靠他”，诗篇 37:5。异教徒凭借自然的光明就知道，不能信任受造物，因为那是虚无的。他们可以聪明地、有目的地谈论这些事情，尤其是斯多亚派。他们能看到受造物的虚无。但对于积极的一面，他们不知道该把信心放在哪里。至于这里的另一部分，“我们也不再对我们手所作的工作说，你们是我们的神。”拜偶像者能够很好地看到虚假神的虚无。在意大利，你会发现成千上万的聪明和博学的人，他们看到了自己宗教的愚蠢和疯狂。在我们自己中间，有多少聪明人可以反对天主教，然而在他们的生活和行为中并没有因此而变得更好；因为他们认为只要看到误导他们的错误就足够了，尽管他们从未将他们的信心放在应该放置的地方。 因此，仅停留在否定的部分是不够的。一个消极的基督徒不是真正的基督徒；不仅仅是不崇拜偶像，不信奉教皇；不，还必须有其他的东西。我们必须结出善果，马太福音 3:10，否则我们将被投入火中，接近咒骂和焚烧，希伯来书 6:8。这样说，更多是因为许多人认为自己很好，因为他们能够反对罗马教义的错误；他们认为自己是好的基督徒，因为他们能够辩论得很好。哦！这样的人把宗教变成了一种观点的问题，一种辩论的问题等等。但这是另一种情况，是对灵魂施加的神圣力量，使其转化为对神圣真理的顺从，并塑造成它。因此，宗教必须是积极的，而不仅仅是消极的；必须依附于上帝，而不仅仅是摒弃偶像。

Again, in the severing of these idols from God, we must know and observe hence,
再次，在将这些偶像与上帝分离时，我们必须知道并遵守这一点

Obs. That there is no communion between God and idols.
注意：上帝与偶像之间没有交流。

'Neither will we say any more to the works of our hands, Ye are our gods: for in thee the fatherless findeth mercy.' There must be a renouncing of false worship, religion, and confidence, before we can trust in God. 'Ye cannot serve God and Mammon,' saith Christ, Mat. 6:24. We cannot serve Christ and Antichrist together. We may as well bring north and south, east and west together, and mingle light and darkness, as mix two opposite religions. You see here, one of them is disclaimed ere affiance be placed in the other. Therefore the halters betwixt two religions are here condemned. It was excellent well said by Joshua. They had there some mixture of false worship, and thought therewith to serve also Jevovah. 'No,' saith he, 'you cannot serve Jehovah,' Josh, 24:19. What is Joshua's meaning when he saith they could not? Not only that they had no power of themselves; but, you are a naughty, false people, you think to jumble God's worship and that of heathens together; 'you cannot serve God' thus. So a man may say to those who look Romewards, for worldly ends, and yet will be Protestants, You cannot serve God; you cannot be sound Christians, halting thus betwixt both. These are not compatible, they cannot stand together; you must disclaim the one if you will cleave to the other. We see the ground here, 'Neither will we say any more to the works of our hands, Ye are our gods: for in thee the fatherless findeth mercy.'
我们也不再对我们手中的作品说：“你们是我们的神”，因为在你那里，孤儿能够找到怜悯。在我们能够信靠上帝之前，必须放弃虚假的崇拜、宗教和信心。“你们不能又事奉神，又事奉玛门”，基督在马太福音 6:24 中这样说。我们不能同时事奉基督和敌基督。我们不如把北方和南方、东方和西方放在一起，混合光明和黑暗，来混合两种相反的宗教。你在这里看到，在信赖另一种宗教之前，其中一种宗教被否认了。因此，在两种宗教之间摇摆不定是被谴责的。约书亚说得非常好。他们在那里有一些虚假崇拜的混合，以为可以同时事奉耶和华。“不，”他说，“你们不能事奉耶和华”，约书亚记 24:19。约书亚说他们不能事奉的意思是什么？不仅仅是因为他们没有能力；而是因为你们是一个邪恶、虚假的民族，你们想把上帝的崇拜和异教徒的崇拜混在一起；“你们不能这样事奉神”。所以一个人可以对那些出于世俗目的而朝罗马看齐，但仍然想成为新教徒的人说：“你们不能事奉神；你们不能这样摇摆不定，既不是真正的基督徒，也不是真正的新教徒。” 这些是不兼容的，它们不能共存；如果你要坚守其中之一，你必须否认另一个。我们在这里看到了根基，“我们不再对我们手中的作品说，你们是我们的神：因为在你里面，无父无依的人得到怜悯。”'

Again, whereas upon disclaiming of false confidence in the creatures and idols, they name this as a ground, 'For in thee the fatherless findeth mercy,' observe,
再次，当他们否认对虚假的生物和偶像的信任时，他们将这称为一个理由，“因为在你里面，孤儿找到了怜悯”，请注意，

In what measure and degree we apprehend God aright to be the all-sufficient true God, in that measure we cast away all false confidence whatsoever.
我们对上帝正确的认识程度和程度，我们就会完全摒弃一切虚假的信心。

The more or less we conceive of God as we should do, so the more or less we disclaim confidence in the creature. Those who in their affections of joy, love, affiance, and delight, are taken up too much with the creature, say what they will, profess to all the world by their practice that they know not God. By the contrary, those who know and apprehend him in his greatness and goodness as he should be apprehended, in that proportion they withdraw their affections from the creature and all things else. It is with the soul in this case as with a balance. If the one scale be drawn down by a weight put in it, the other is lifted up. So where God weighs down in the soul, all other things are light; and where other things prevail, there God is set light. 'Asshur shall not save us,' for he can do us no good; nor 'horses,' because they are vain helps. How attained they to this light esteem of Asshur and horses? 'For in thee the fatherless findeth mercy.' That which is taken from the creature, they find in God. And this is the reason why the world so malign good and sound Christians. They think, when God gets, that they lose a feather, as we say, some of their strength. Surely so it is; for when a Christian turns to God and becomes sound, he comes to have a mean esteem of that which formerly was great in his sight. His judgment is otherwise, as we see here, Asshur, horses, idols, and all, they esteem nothing of them. Horses and the like are good, useful, and necessary to serve God's providence in the use of means; not to trust in, or make co-ordinate with God. In the world especially, great persons would be gods in the hearts of people; therefore, when they see any make conscience of their ways, they think they lose them; because now they will do nothing but what may stand with the favour of God. Thus far from the connection. Now to the words themselves.
我们越能正确地理解上帝，就越会对创造物保持较少的信任。那些在喜悦、爱、信赖和快乐的情感中过于沉迷于创造物的人，无论他们说什么，通过他们的行为向全世界表明他们不认识上帝。相反，那些按照应有的方式认识和理解上帝的人，他们会从创造物和其他事物中撤回他们的情感。在这种情况下，灵魂就像一个天平。如果一个天平的一边被放入重物而下沉，另一边就会上升。所以当上帝在灵魂中占据重要地位时，其他事物都变得轻飘飘的；而当其他事物占据主导地位时，上帝就变得微不足道。"亚述不能拯救我们"，因为他对我们没有好处；"马匹"也不能，因为它们是徒劳的帮助。他们是如何对亚述和马匹产生这种轻视的呢？"因为在你这里，孤儿得到怜悯"。他们从创造物中得到的，他们在上帝那里找到了。这就是为什么世界对善良和正直的基督徒如此恶意中伤的原因。他们认为，当上帝得到时，他们就会失去一些力量，就像我们说的，失去了一根羽毛。 当一个基督徒转向上帝并变得健全时，他对曾经在他眼中伟大的事物会产生平庸的评价。正如我们在这里所看到的，他的判断是不同的，亚述、马匹、偶像等等，他们对这些事物毫不看重。马匹和类似的东西是好的、有用的，也是为了服侍上帝的安排而必需的；但不能依靠它们，或将它们与上帝并列。尤其是在世界上，伟大的人物希望成为人们心中的神；因此，当他们看到有人对自己的行为有良心，他们认为自己失去了他们；因为现在他们只会做与上帝的恩宠相符的事情。以上是与上下文相关的内容。现在来看看本身的文字。

'For in thee the fatherless findeth mercy.'

Wherein we have set forth unto us for our consideration of God's rich goodness towards poor miserable sinners—
在此，我们向我们展示了上帝对可怜可悲的罪人的丰富恩慈，供我们思考

1. The attribute of God, mercy.
上帝的属性，慈悲。

2. The fit object thereof, the fatherless.

Mercy is God's sweetest attribute, which sweeteneth all his other attributes; for, but for mercy, whatsoever else is in God were matter of terror to us. His justice would affright us. His holiness likewise (considering our impurity) would drive us from him. 'Depart from me,' saith Peter to our Saviour, 'for I am a sinful man,' Luke 5:8. And when the prophet Isaiah saw God in his excellency a little, then he said, 'Woe is me, for I am undone, because I am a man of unclean lips,' &c., Isa. 6:5. His ower is terrible; it would confound us; his majesty astonish us. Oh! but mercy mitigates all. He that is great in majesty, is abounding in mercy; he that hath beams of majesty, hath bowels of mercy. Oh! this draweth especially miserable persons. 'In thee the fatherless findeth mercy.' And now, in the covenant of grace, this mercy sets all awork. For it is the mercy of God by which we triumph now in the covenant of grace; in that mercy which stirred up his wisdom to find out a way for mercy by satisfying his justice. So that the first moving attribute of God that set him awork about that great work of our salvation by Jesus Christ, in the covenant of grace, was mercy, his tender mercy, his bowels of mercy. Therefore, of all others, that attribute is here named. 'For in thee the fatherless findeth mercy.'
怜悯是上帝最甜美的属性，它使他的其他属性变得甜美；因为，如果没有怜悯，上帝的其他一切都会让我们感到恐惧。他的公正会吓唬我们。他的圣洁也会（考虑到我们的污秽）使我们远离他。“主啊，离开我吧，因为我是个罪人。”彼得对我们的救主说（路加福音 5:8）。当先知以赛亚稍微看到上帝的尊贵时，他说：“我有祸了！因为我是嘴唇不洁的人。”（以赛亚书 6:5）。他的威力是可怕的；它会使我们困惑；他的威严会使我们惊讶。哦！但是怜悯可以缓和一切。他的威严伟大，他的怜悯丰盛；他的威严有光辉，他的怜悯有慈悲。哦！这特别吸引那些可怜的人。“在你这里，孤儿得到怜悯。”现在，在恩典的约中，这怜悯发挥了作用。因为正是上帝的怜悯使我们在恩典的约中得胜；在那怜悯中，他的智慧被激发起来，找到了一条通过满足他的公正来施行怜悯的道路。 所以，上帝在恩典的约中，通过耶稣基督为我们的救赎而开始行动的第一个属性是怜悯，他的温柔怜悯，他的怜悯之心。因此，与其他属性相比，这个属性在这里被提及。“因为在你里面，孤儿能找到怜悯。”'

Mercy in God, supposeth misery in the creature, either present or possible; for there is, 1. A preventing; 2. A rescuing mercy.
在上帝中的怜悯，意味着生物的痛苦，无论是现在还是可能的；因为有，1. 一种预防；2. 一种拯救的怜悯。

A preventing mercy, whereby the creature is freed from possible misery that it might fall into; as it is his mercy that we are not such sinners in that degree as others are. And every man that hath understanding is beholden to God for their preventing, as well as for their rescuing mercy. We think God is merciful only to those unto whom he forgives great sins. Oh! he is merciful to thee that standeth. Thou mightst have fallen foully else. Mercy supposeth misery, either that we are in, or may fall into. So that mercy in God may admit of a threefold consideration.
一种预防性的怜悯，使得受造物免于可能陷入的痛苦；因为我们不像其他人那样成为如此大的罪人，这是他的怜悯。每个有理解力的人都应该感谢上帝的预防性怜悯，就像感谢他们的拯救性怜悯一样。我们认为上帝只对那些他原谅了大罪的人怜悯。哦！他对你这个站立的人也是怜悯的。否则你可能会跌倒得很惨。怜悯意味着痛苦，无论是我们目前所处的痛苦，还是可能陷入的痛苦。所以上帝的怜悯可以有三种考虑。

1. It supposeth sin. So there is a pardoning mercy for that. Or,
它假设有罪。所以有宽恕的怜悯。或者，

2. Misery; that is, a delivering mercy. Or,
痛苦；也就是说，一种解脱的怜悯。

3. Defect or want in the creature, which is, supplying mercy.
3. 生物的缺陷或不足，即供应怜悯。

Wheresoever mercy is conversant, it is usually about one of these three, either sin, or misery, or defects and wants; that is, to persons in misery. For, indeed, the word is more general than fatherless. Deserted persons, that are forsaken of others, and have no strength of their own, they are here meant by the fatherless, who have no means, wisdom, power, or ability of their own, but are deserted and forsaken of others. Whence the chief truth that offers itself to be considered of us is this,
无论怜悯出现在何处，通常都与以下三者之一有关，即罪恶、苦难或缺陷和需求；也就是说，与处于苦难中的人有关。实际上，这个词比"无父"更为普遍。被他人抛弃、没有自己的力量的被遗弃者，在这里被指的是无父的人，他们没有自己的手段、智慧、力量或能力，而是被他人抛弃和遗弃。因此，对我们来说，最重要的真理是：

That God is especially merciful to those persons who stand most in need of mercy.
上帝对那些最需要怜悯的人特别仁慈。

First, Because these do relish mercy most, and give him the glory of it, applying themselves most to his mercy, being beaten out of the creature; and the more we have communion with God, being driven out of the creature and other comforts, the more he discovers himself to us. As the nearer we are to the fire, the hotter it is; so the nearer we are to God, the more good and gracious he every way shews himself unto us. Now, what makes us near him, but extremity of misery, whereby we are beaten from all other holds whatsoever? It is acknowledged to be his work, when he doth it for those that are deserted of all others, Hosea 5:15. Then he hath the chief glory of it. This is one end why God suffers his children to fall into extremity of great sorrows and perplexities, to fall very low in depths of miseries (as the Scripture speaks), Ps. 130:1, that he might discover a depth of his mercy beyond the depth of their misery, to shew that there is a depth deeper than that depth, for their misery is finite. Oh! but the bowels of his compassions are infinite, both in measure and time. 'His mercy endureth for ever,' Ps. 136:1, seq.
首先，因为这些人最喜欢怜悯，并将荣耀归给他，最专注于他的怜悯，被逼离开创造物；我们与上帝的交流越多，被逼离开创造物和其他安慰，他就越向我们展示自己。就像我们离火越近，它就越热；所以我们离上帝越近，他就越向我们展示他的善良和恩慈。现在，是什么让我们离他越近呢？不是极度的苦难，使我们被逼离开其他一切依靠吗？当他为那些被所有人抛弃的人做这件事时，这被认为是他的工作，何西阿书 5:15。那时他就拥有最大的荣耀。这是上帝让他的儿女陷入极度悲伤和困惑的目的之一，陷入极度的苦难之中（正如圣经所说），诗篇 130:1，以显示他的怜悯深度超越他们的苦难深度，以显示还有比那更深的深度，因为他们的苦难是有限的。哦！但他的怜悯之心是无限的，无论是在程度上还是在时间上。“他的慈爱永远长存”，诗篇 136:1，下文。

Again, God is jealous of their affiance and confidence, knowing that naturally, unless we fall into some straits and weaning extremities, we shall place our affiance upon the creature. Therefore, he deals thus with us. He knows our sickness well enough, that we are desperately addicted to present things. Therefore, to cure this sickness in us, he draws us by extremities from the creature to himself, which, when it fails, we go to him. 'Help, Lord!' Why? 'For vain is the help of man,' Ps. 60:11. It is time then to help. 'Help, Lord, for the godly are perished from the earth,' Ps. 12:1. It is time to help, Lord, for if thou do not, none will; whereby they come to have their confidence upon the rock, which is worth all. Other men, they run from creature to creature, from help to help, as sick bodies do to this and to that drug, and to this and that potion. They seek to many things to beg comfort from; but a Christian hath a sure foundation that he may stay upon. 'In thee the fatherless findeth mercy.'
上帝再次嫉妒他们的信心和自信，知道我们自然而然地，除非我们陷入困境和困苦的境地，否则我们会把信心寄托在创造物上。因此，他这样对待我们。他很了解我们的病痛，我们对现实事物非常依赖。因此，为了治愈我们的这种病痛，他通过困境将我们从创造物引向自己，当创造物无法帮助我们时，我们就求助于他。“上主啊，帮助我！”为什么？“因为人的帮助是虚空的”（诗篇 60:11）。现在是帮助的时候了。“上主啊，求你帮助，因为虔诚的人从地上消失了”（诗篇 12:1）。上主，现在是帮助的时候了，如果你不帮助，没有人会帮助；他们因此把信心寄托在坚固的磐石上，这是无价的。其他人，他们从一个创造物跑到另一个创造物，从一个帮助到另一个帮助，就像病体需要这个药物和那个药剂一样。他们寻求很多事物来寻求安慰；但是基督徒有一个可靠的基础可以依靠。“在你这里，孤儿得到怜悯。”

To come now to speak of the words as they lie in the whole. They carry another instruction,
现在来谈谈这些词在整体中的含义。它们传达了另一种指示。

That God is very gracious and merciful to fatherless and distressed persons.
上帝对无父无母和困苦的人非常慈悲和宽容。

As we have it, Ps. 10:18, 'that God will judge the fatherless and oppressed; that the man of the earth may no more oppress;' so Ps. 146:9, it is said, 'The Lord preserveth the strangers, he relieveth the fatherless and widow,' &c. And for the general we have it, 'The Lord relieveth all that fall, and raiseth up all that be bowed down,' Ps. 145:14. God he opens his ear to hear their cry, to judge the fatherless and the oppressed. The like we have in Exodus, 'Also thou shalt not oppress a stranger, for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt,' Exod. 23:9. And saith he, 'Thou shalt not afflict any widow or fatherless child. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry,' Exod. 22:21. These, among many, are direct places to shew the truth of this, that God is merciful, not only in general, but to those persons set down by a synecdoche, a figure where one is set down for all of the same kind. God is merciful to all persons, in any kind of misery or distress whatsoever. As the apostle speaks, God is he 'who comforteth the abject person,' 2 Cor. 7:6, the forlorn, the castaway persons of the world; and he is 'a very present help in trouble,' Ps. 46:1. So as when there are none to help, then he awaketh and rouseth up himself to lay hold for us. 'His own arm brings salvation for his own sake.'* So when there is misery, and none to help, God will find cause and ground from his own bowels to shew mercy, to take pity and compassion upon his poor church and children. Which should teach us,
正如我们所知，诗篇 10:18 中说：“神必为孤儿和受欺压的人伸冤，使人不再欺压地上的人。”诗篇 146:9 也说：“耶和华保护寄居的，扶持孤儿和寡妇。”至于普遍情况，诗篇 145:14 中说：“耶和华扶持一切跌倒的人，扶起一切被压下的人。”神倾听他们的呼声，审判孤儿和受欺压的人。出埃及记中也有类似的教导：“不可欺压寄居的，因为你们知道寄居的心，自己也在埃及地作过寄居的。”（出埃及记 23:9）他还说：“不可苦待寡妇和孤儿。若是苦待他们一点，他们向我一哀求，我总要听他们的哀声。”（出埃及记 22:21）这些只是众多直接的经文，表明神不仅是普遍仁慈的，而且对于那些被归类为同类的人也是如此。无论是任何种类的困苦或苦难，神都对所有人都是仁慈的。正如使徒所说，神是“安慰卑微之人的神”（哥林多后书 2:7）。 世界上被遗弃、被抛弃的人；他是“在患难中的坚固帮助”，诗篇 46:1。所以当没有人来帮助时，他会醒来并自我激励，为我们奋力拯救。“他自己的膀臂为自己的缘故施行拯救。”所以当有苦难而没有人来帮助时，上帝会从他自己的怀抱中找到理由和根据，向他可怜的教会和子民施以怜悯，表达同情。这应该教会我们，

Use 1. First of all, to take notice of this most excellent attribute of God, and to make use of it upon all occasions at our most need, then to present to our souls God thus described and set out by his own Spirit, to be 'he that comforteth the abject,' and sheweth mercy to the fatherless and oppressed. This we should make use of for the church in general, and for every one of ourselves in particular. The church hath been a long time like a forlorn widow, as it were. God hath promised that he will have a care of the 'widow and the fatherless,' and so he will of his poor church.
首先，要注意上帝最优秀的属性，并在我们最需要的时候利用它，然后将上帝以他自己的灵所描述和展示的方式呈现给我们的灵魂，他是“安慰卑微者”的，对孤儿和受压迫者施以怜悯。我们应该为整个教会以及我们每个人自己利用这一点。教会长时间以来一直像一个被遗弃的寡妇。上帝应许他会照顾“寡妇和孤儿”，他也会照顾他贫穷的教会。

We see in the parable, the widow, with her importunity, prevailed with an unrighteous judge, Luke 18:5. The church now being like a widow, what is wanting but a spirit of supplication and prayer? Which spirit, if the church had to wrestle with God, and lay hold upon him as Jacob did, Hos. 12:4, and not suffer God to rest till he had mercy on his poor church, certainly it would be better with it than it is, for God comforteth the widow, Isa. 62:7. If one, what will he do for the whole spouse, which hath so long been a despicable and forlorn widow? And for the time to come it ought to minister matter of comfort for the church. Certainly, God that is merciful to the fatherless, he will be merciful to the poor church. We see in the Revelation, though the woman was persecuted by the dragon, yet there were given two wings of a great eagle to her, that she might fly unto the wilderness, where she had a place provided of God, Rev. 12:14. It alludes to the story of the Israelites when they came out of Egypt. God provided for them in the wilderness. They had manna from heaven, and water out of the rock; and till they came to Canaan, God provided every way for them in a marvellous manner. So God will be sure to provide for his in the wilderness of this world. He will have a harbour still for the church, and a hiding-place from the stormy tempests of her adversaries, Isa. 4:5, 6. Therefore let us not despair, but stir up a spirit of prayer for the church, that he who shews mercy to the fatherless, and commands mercy to be shewed to the widow, that he would shew that himself which he requires of us. And why may not we hope and trust for it. The church in this world is, as it were, a fatherless person, a pupil, an orphan, a sheep in the midst of wolves, as Daniel in the lions' den, as a ship tossed in the waves, as a lily among thorns. It is environed with enemies, and of itself, like the poor sheep, is shiftless.* What is the church but a company of weak persons? Not so witty† for the world as worldly-wise men are, not so strong in the arm of flesh, nor so defenced, but a company of persons who have a hidden dependence upon God we know not how, and hang, as it were, by a thread, as the church in this land, and abroad in other places. The true church is maintained, we know not how. God keeps up religion, the church, and all, because he is merciful to the fatherless, who have no shifting wits, as the worldly Ahithophels have. God is wise for them that are not wise for themselves, and powerful for them that have little strength of their own. Therefore let us not be discouraged though we be weak creatures, a little flock, like a company of sheep, yet notwithstanding we have a strong shepherd, Ps. 23:1. The church is like a vine, a poor, despicable, withered, crooked, weak plant, which winds about, and must be supported, or else it sinks to the ground; yet it is a fruitful plant, Isa. 5:1, 7. So the church of God, a number of weak Christians professing religion, they want many helps, yet God supports them, and hath ordained this and that haven for them, as this magistrate and that person. God hath one support or other for them. While they are fruitful and true vines, God will have a care of them, though they be never so weak and despised in the eye of the world, Isa. 54:11.
我们在这个寓言中看到，寡妇凭借她的坚持不懈，说服了一个不义的法官，路加福音 18:5。现在的教会就像一个寡妇，缺少的是怎样一种祈求和祷告的精神？如果教会像雅各一样与上帝搏斗，紧紧抓住他，不让上帝休息，直到他怜悯他的贫穷教会，那么教会的状况肯定会比现在好，因为上帝安慰寡妇，以赛亚书 62:7。如果上帝对一个人如此，那么他对整个伴侣又会怎样呢？这个伴侣已经长久以来是一个可鄙和孤苦无助的寡妇。对于未来的时候，这应该给教会带来安慰。毫无疑问，对于没有父亲的人，上帝是仁慈的，他也会对贫穷的教会怜悯。我们在启示录中看到，虽然这个女人受到了龙的迫害，但她得到了一对大鹰的两个翅膀，她可以飞到旷野，那里有上帝为她预备的地方，启示录 12:14。这暗指以色列人从埃及出来的故事。上帝在旷野为他们提供了一切。他们从天上得到了吗哪，从磐石中得到了水；直到他们来到迦南地，上帝以奇妙的方式为他们提供一切。 所以上帝一定会在这个世界的荒野中为他的子民提供。他将为教会提供一个港口，一个躲避敌人风暴的地方，以赛亚书 4:5,6。因此，让我们不要绝望，而是激发起为教会祈祷的精神，他向孤儿施怜悯，命令我们施怜悯于寡妇，愿他显明他自己，就是他要求我们的。为什么我们不能希望和信靠呢？在这个世界上的教会，就像一个没有父亲的人，一个学生，一个孤儿，一只在狼群中的羊，就像但以理在狮子洞中，像一只在波浪中颠簸的船，像一朵在荆棘中的百合花。它被敌人包围，本身像可怜的羊一样无助。教会不过是一群软弱的人，不像世俗智者那样聪明，不像世俗智者那样强壮，也没有那么多的防御措施，但是他们有一种我们不知道如何解释的对上帝的隐藏依赖，并且像教会在这个国家和其他地方一样，他们似乎只是靠一根线维持着。真正的教会是以我们不知道的方式维持着。 上帝保持宗教、教堂等，因为他对无父无依的人怜悯，他们没有世俗的阿希多弗那样的机智。上帝为那些不明智的人而智慧，为那些力量微弱的人而强大。因此，即使我们是软弱的生物，像一群绵羊一样的小群体，我们仍不应气馁，因为我们有一位坚强的牧羊人（诗篇 23:1）。教会就像一棵葡萄树，一个贫穷、卑微、枯萎、弯曲、脆弱的植物，它缠绕着，必须得到支持，否则就会沉入地面；然而它是一个多产的植物（以赛亚书 5:1, 7）。同样，上帝的教会，一群信仰宗教的软弱基督徒，他们需要许多帮助，然而上帝支持他们，并为他们指定了这个和那个避风港，如这位官员和那个人。上帝为他们提供了一种或另一种支持。只要他们多产而真实地成为葡萄树，上帝将照顾他们，即使在世界的眼中他们是多么软弱和被蔑视（以赛亚书 54:11）。

Use 2. Again, this should teach us to make God our all-sufficiency in all estates whatsoever, and not to go one hair's breadth from a good conscience, for fear of after-claps. I may be cast into prison, I may lose my goods. What of all this? Is not God all-sufficient? And is not he especially seen in comforting of those who stand in most need of comfort, who want other helps? And will he be indebted to any man who stands out in a good quarrel for his cause? Isa. 41:17. Will he not give needful supply, if not in this world, yet in a better, of all comforts whatsoever? It is a good supply when the loss is in outward things, and the supply in inward peace, grace, and strength. It is a happy loss that is lost to the advantage, Isa. 60:17; 64:5. There was never any man yet, from the beginning of the world, who lost by cleaving to religion and good causes. God ever made it up one way or other. Therefore this is a ground of courage to cast ourselves upon doing good when God offers the occasion, relying upon God, as Esther did, 'If I perish, I perish,' Esther 4:16. She meant, 'If I perish, I shall not perish.' Such have a better condition in the love and favour of God than they had before, or should have had, if they had not perished. It is the way not to perish, so to perish. It is as clear and true as the sunshine, but we want faith to believe it.
再次使用 2。这应该教导我们在任何情况下都要使上帝成为我们的全部，不要为了避免后果而偏离良心的一丝一毫。我可能会被投入监狱，我可能会失去我的财物。这又有什么关系呢？上帝不是无所不能吗？他不是尤其在安慰那些最需要安慰、没有其他帮助的人时显现吗？他会欠任何为他的事业而奋斗的人吗？以赛亚书 41:17。他不会提供必要的供应吗？即使不是在这个世界上，也会在更好的世界里提供一切安慰。当损失发生在外在事物上，而补给是内心的平安、恩典和力量时，这是一个很好的补给。失去对于利益而言是幸福的，以赛亚书 60:17；64:5。从世界开始以来，从来没有人因坚守宗教和良好事业而受损。上帝总是以某种方式弥补。因此，当上帝提供机会时，这是一个勇气的基础，让我们投身于行善，并依靠上帝，就像以斯帖一样，“我若灭亡，就灭亡吧”，以斯帖记 4:16。她的意思是，“如果我灭亡，我将不会灭亡。”他们在上帝的爱和恩宠中拥有比以前更好的条件，如果他们没有灭亡的话，他们本应该拥有这样的条件。这是不灭亡的方法，也是如此灭亡的方法。这就像阳光一样明确和真实，但我们需要信仰来相信它。

Use 3. And then, again, let us make use of it in another kind, to resist another temptation. What will become of my poor children, if I do thus and thus, stand thus and thus, and go on in my innocency? What will become of thy children? It was well spoken by Lactantius, 'Because God would have men stand out and die in a good cause willingly, therefore he hath promised in a special manner to be a father to the fatherless, and a husband to the widow' (d). Are we the chief fathers of our children? No; we are but under God, to bring those who are his children into the world. We are but instruments. God is the chief father, best and last father,' 'The everlasting father,' Isa. 9:6, who takes upon him to be a father to the fatherless, whom he chargeth all not to hurt. Experience shews how he blesseth the posterity of the righteous, who have stood in defence of the truth. Therefore let us make no pretences either for baseness, dejection of spirit, or covetousness, to keep us from well doing, for God will reward all.
使用 3。然后，再次，让我们在另一种情况下利用它，以抵御另一种诱惑。如果我这样做，我的可怜孩子们会怎样？如果我这样站着，这样走着，继续保持我的清白，我的孩子们会怎样？拉坦修斯说得好：“因为上帝希望人们在一个好的事业中坚持并愿意死去，所以他特别承诺成为孤儿的父亲，寡妇的丈夫”（d）。我们是孩子们的主要父亲吗？不，我们只是在上帝的带领下，将他的孩子带到这个世界上。我们只是工具。上帝是主要的父亲，最好的父亲，“永恒的父亲”，以赛亚书 9:6，他承担了成为孤儿的父亲的责任，并嘱咐所有人不要伤害他们。经验表明，他祝福了那些为真理而辩护的义人的后代。因此，让我们不要以卑劣、灰心或贪婪为借口，阻止我们行善，因为上帝会奖赏一切。

Quest. Oh, say some, I could be content not to be so worldly, but it is for my children.
问。哦，有人说，我可以满足于不那么世俗，但这是为了我的孩子。

Ans. What saith the apostle? 'Let those who are married be as if they were not married,' 1 Cor. 7:29, meaning in regard of this scraping of wealth together by unlawful means of covetousness, or in regard of readiness to do works of mercy. What, doth God appoint one ordinance of marriage, to take a man off of all duties? No; notwithstanding this we must do fitting works of mercy. God will be the father of the fatherless. Many use oppression, and go to hell themselves to make their children rich. Who commands us to make our children, in show, a while happy here, to make our souls and bodies miserable for ever? There is a moderate care, as the apostle speaks, so that 'he who cares not for his own, is worse than an infidel,' 1 Tim. 5:8; but we must not make this pretence to excuse injurious and extortive courses. But let God alone. He will do all things well; trust him. Or, if anything should befall us otherwise than well, what if it do? God is the God of the fatherless. Whatsoever he takes away, he supplies it better another way. For whence have the creatures that infusion to help? Is it not from God? And when the creature is taken away, is not God where he was?
答：使徒说什么呢？“那些已婚的人要像未婚的人一样”，哥林多前书 7:29，意思是在追求不合法的贪婪手段积累财富方面，或者在准备做善事方面。难道上帝设立婚姻的法令是为了让人摆脱所有责任吗？不，尽管如此，我们仍然必须做适当的善事。上帝将成为孤儿的父亲。许多人使用压迫的手段，为了让自己的孩子富有，却自己堕入地狱。谁命令我们让我们的孩子在这里暂时快乐，让我们的灵魂和身体永远痛苦？正如使徒所说，有适度的关心，“不照顾自己的人比不信教的人还坏”，提摩太前书 5:8；但我们不能以此为借口来辩解伤害和勒索的行为。但让上帝独自去吧。他会做一切事情得当；相信他。或者，如果有什么不好的事情发生在我们身上，又怎么样呢？上帝是孤儿的上帝。他无论拿走什么，都会以更好的方式补偿。因为生物有什么能力来帮助？不是来自上帝吗？当生物被拿走时，上帝不还在原地吗？

Use 4. And let us also learn hence that we answer God's dealing, in shewing mercy to the fatherless and such as stand in need, as the apostle exhorts, 'Put on, therefore, as the elect of God, holy and beloved, bowels of mercy,' &c., Col. 3:12, as if he should say, as you would prove yourselves to be elect members of Christ and children of God, so shew your likeness in this particular, 'The bowels of mercy and compassion.' This hath ever been, and yet is at all times, a character of God's children, and shall be to the end of the world. It is a sign such a one hath found bowels of mercy, that is ready upon all occasions to pour forth those bowels of compassion upon others, as hard-heartedness this way shews a disposition which yet hath not rightly tasted of mercy. As we say in another case, those that are appeased in their consciences, in the sense of the forgiveness of sins, they are peaceable to others, because they feel peace. So here, those that feel mercy will be merciful, those that have felt love will be loving to others, 'A good man is merciful to his beast, but the mercies of the wicked are cruel,' Prov. 12:10. Those, therefore, that are hard-hearted and unmerciful, hardening themselves against the complaints of the miserable, there is, for the present, no comfort for them, that the Spirit of God hath wrought any change in their hearts; for then it would stamp the image of God upon them, they would be merciful to the fatherless, widow, and distressed persons. What shall we think, then, of a generation of men who, by gripping usury and the like courses, have made many widows miserable? Let such profess what they will, whilst they are thus hard-hearted they have not the bowels of Christ. God is so merciful that you see, as the Jews call them (e), he hath hedges of the commandments, that is, he hath some remote commands which are not of the main, and all to hedge from cruelty, as, 'Thou shalt not kill the dam upon the nest,' Deut. 22:6; 'Thou shalt not seethe a kid in his mother's milk,' Exod. 23:19. What tends this to? Nothing but to shew the mercy and bowels of God, and that he would have us to abstain from cruelty. He that would not have us murder, would have us keep aloof off, and not be merciless to the very dumb creatures, birds and beasts. Therefore let us labour to express the image of our heavenly father in this.
使用第四点。让我们从中学到，我们要回应上帝的作为，向孤儿和有需要的人施以怜悯，正如使徒所劝告的，“所以你们既是蒙拣选的人，圣洁蒙爱的人，就要存（或作穿）怜悯的心”，歌罗西书 3:12。好像他在说，你们要证明自己是基督的蒙拣选的肢体和上帝的儿女，就要在这一点上显示出你们的相似之处，“怜悯和同情之心”。这一直是上帝的儿女的特征，直到世界的末日仍然如此。一个人若是找到了怜悯之心，就会在各种场合下倾注怜悯之心于他人，而无情无义则显示出一种尚未真正体验到怜悯的倾向。正如我们在另一种情况下所说的，那些在良心中感到罪恶得到宽恕的人，他们对他人是和平的，因为他们感受到了平安。所以在这里，那些感受到怜悯的人将会怜悯他人，那些曾经感受到爱的人将会对他人充满爱心，“善人怜悯他的牲畜，恶人的怜悯也是残忍的”，箴言 12:10。 因此，那些心硬、无情，对可怜人的抱怨充耳不闻的人，目前对他们来说没有任何安慰，因为上帝的圣灵在他们心中产生了任何改变；因为如果是这样，他们就会被上帝的形象印在他们身上，他们会对孤儿、寡妇和困苦的人怀有怜悯之心。那么，对于那些通过高利贷等手段使许多寡妇陷入困境的人，我们应该怎么想呢？无论他们声称什么，只要他们如此冷酷无情，他们就没有基督的怜悯之心。上帝是如此仁慈，你可以看到，正如犹太人所称呼的（e），他有一些诫命的栅栏，也就是说，他有一些不是主要的远程诫命，都是为了防止残忍，比如，“不可杀母鸟连同雏鸟”（申命记 22:6），“不可用山羊羔在其母奶中煮”（出埃及记 23:19）。这是为了什么？只是为了显示上帝的怜悯和怜悯之心，他希望我们远离残忍。他不希望我们谋杀，也不希望我们对那些无声的生物，鸟类和动物无情。 因此，让我们努力在这一点上表达我们天父的形象。

Use 5. Again, we should use this as a plea against dejectedness at the hour of death, in regard of those we leave behind us, not to be troubled what shall become of them, when we are to yield up our souls to God; but know that he hath undertaken to be 'the Father of the fatherless, and of the widow.' Therefore, for shame, for shame! learn, as to live, so to die by faith; and as to die by faith in other things, so to die in this faith; that God, as he will receive thy soul, so he will receive the care of thy posterity. Canst thou with affiance yield up thy soul unto God, and wilt thou not with the same confidence yield thy posterity? Thou art an hypocrite, if this distract and vex thee, when yet thou pretendest to die in the faith of Christ. Canst thou yield thy soul, and yet art grieved for thy posterity? No; leave it to God. He is all-sufficient. 'The earth is the Lord's, and the fulness thereof,' Ps. 24:1. We need not fear to put our portion in his hands. He is rich enough. 'The earth and all is his.' Therefore, when we are in any extremity whatsoever, rely on this mercy of so rich and powerful a God; improve it, for it is our portion, especially in a distressed condition. Were it not for faith, wrought by the blessed Spirit of God, he would lose the glory of this attribute of mercy. Now, faith is a wise power of the soul, that sees in God what is fit for it, singling out in God what is fit for the present occasion of distress. Is a man in any extremity of misery? let him look to mercy. Is a man oppressed? let him look to mercy, to be revenged of his enemies. Is a man in any perplexity? let him look to mercy, joined with wisdom, which is able to deliver him. Religion is nothing else but an application of the soul to God, and a fetching out of him somewhat (as he hath discovered himself in the covenant) fit for all our exigents; as there is somewhat in God, and in the promises, for all estates of the soul. Faith, therefore, is witty to look to that in God which is fit for its turn. Let us therefore take heed of Satan's policy herein, who in our extremity, useth this as a weapon to shake our faith. 'Tush,' as it is in the psalm, 'God hath forsaken and forgotten him,' Ps. 10:11. Hath he so? Nay; because I am in extremity, and deserted above others, rather God now regards me more than before; because, 'he scourgeth every son whom he receiveth,' Heb. 12:6. So retort Satan's fiery darts back again. For indeed, that is the time wherein God exalts and shews himself most glorious and triumphant in mercy, where misery is greatest. 'Where sin abounds, there grace abounds much more,' Rom. 5:20. So where misery abounds, mercy superabounds much more. Therefore let us be as wise for our souls, as Satan can be malicious against them. What he useth for a weapon to wound the soul, use the same as a weapon against him.
再次使用第五点，我们应该将其作为对死亡时的沮丧感的抗辩，关于我们离开的人，不要为我们将灵魂交给上帝时他们会变成什么而烦恼；而要知道他已经承诺成为“孤儿和寡妇的父亲”。因此，为了羞耻，为了羞耻！学会，像活着一样，用信心去死；就像在其他事情上用信心去死一样，在这个信仰中去死；上帝将接纳你的灵魂，他也将接纳你后代的照顾。如果这让你分心和烦恼，当你假装以基督的信仰去死时，你就是个伪君子。你能交出你的灵魂，却为你的后代感到悲伤吗？不；把它交给上帝。他是全能的。“地和其中所充满的都属于耶和华”，诗篇 24:1。我们不必担心把我们的份额交到他手中。他足够富有。“地和其中所有的都是他的”。因此，当我们处于任何极端情况时，依靠这位如此富有和有权能的上帝的怜悯；利用它，因为它是我们的份额，尤其是在困境中。 若非上帝赐予的信仰，他将失去这种怜悯属性的荣耀。现在，信仰是灵魂的一种智慧力量，能够在上帝中看到适合当前困境的东西。一个人处于极度的痛苦中吗？让他寻求怜悯。一个人受到压迫吗？让他寻求怜悯，以报复他的敌人。一个人陷入困惑吗？让他寻求与智慧相结合的怜悯，这能够拯救他。宗教无非是灵魂对上帝的应用，从中获取一些（正如他在盟约中所揭示的）适合我们所有需求的东西；因为在上帝和应许中，对于灵魂的各种状态都有适合的东西。因此，信仰聪明地寻求上帝中适合自己的东西。因此，让我们谨防撒旦在这方面的策略，他在我们极度困境时，利用这一点来动摇我们的信仰。“呸”，正如诗篇中所说，“神已经抛弃并忘记他”，诗篇 10:11。他真的这样吗？不，因为我处于极度困境中，比其他人更被遗弃，所以现在神对我比以前更关注；因为“他鞭打所接纳的每一个儿子”，希伯来书 12:6。所以将撒旦的火箭反击回去。因为实际上，那是上帝在慈悲中最显赫和最胜利的时刻，而痛苦最为深重。正如罗马书 5:20 所说：“罪恶增多，恩典更加增多。”所以在痛苦深重之处，慈悲更加丰盛。因此，让我们为我们的灵魂睿智，就像撒旦对它们那样恶毒。他用来伤害灵魂的武器，我们也可以用同样的武器反击他。

To end all, let faith in God's mercy answer this his description; and let it be a description ingrafted into us at such a time. Doth God care for the fatherless, and mean persons, who are cast down and afflicted? Why, then, I will trust that God who doth so, being in this case myself. If he will help in extremity, trust him in extremity; if he will help in distress, trust him in distress; if he will help when all forsake, trust him when we are forsaken of all, Hab. 3:17. What if a stream be taken away? yet none can take away God from thee. What if a beam be taken away? thou hast the sun itself. What if a particular comfort be taken away? So long as God, 'who comforteth the abject,' and is merciful to the distressed, fatherless, and widows, continues with thee, thou needst not fear. A man cannot want comfort and mercy, so long as the Father of mercies is in covenant with him. If he sin, he hath pardoning mercy for him; if weak, he hath strengthening mercy; if in darkness, he hath quickening mercy; if we be dull, dead, and in danger, there is rescuing mercy; and if subject to dangers we may fall in, there is for that preventing mercy, Ps. 32:10. Therefore there is mercy ready to compass God's children about in all conditions. When they are environed with dangers, yet God is nearer to guard their souls, than the danger is to hurt them.
为了结束一切，让对上帝的怜悯的信仰回答这个描述；让它成为我们在这个时候根植于我们内心的描述。上帝是否关心那些没有父亲和卑微的人，那些被打倒和受苦的人？那么，我将相信上帝，因为我自己正处于这种情况。如果他在极度困境中帮助，就在极度困境中相信他；如果他在困厄中帮助，就在困厄中相信他；如果他在所有人都离弃时帮助，就在所有人都离弃我们时相信他，哈巴谷书 3:17。如果一条溪流被带走了呢？但没有人能夺走上帝。如果一根梁木被带走了呢？你仍然拥有太阳。如果一个特定的安慰被带走了呢？只要上帝，“安慰卑微者”的上帝，怜悯受苦的人、没有父亲和寡妇，与你同在，你就不用害怕。只要怜悯之父与他立约，一个人就不会缺乏安慰和怜悯。如果他犯罪，他有宽恕的怜悯；如果他软弱，他有加强的怜悯；如果他在黑暗中，他有使之复活的怜悯；如果我们迟钝、死亡和处于危险之中，有拯救的怜悯；如果我们可能遇到危险，有预防的怜悯，诗篇 32:10。 因此，在任何情况下，都有怜悯环绕着上帝的子民。当他们面临危险时，上帝保护他们的灵魂比危险伤害他们更近。

Therefore let us take the counsel of the blessed apostle. 'Be careful for nothing; but in everything, by prayer and supplication, with thanksgiving, let your requests be known to God.' And what then? Will God grant that I pray for? Perhaps he will not; but yet, 'the peace of God, which passeth all understanding, shall guard your hearts and minds through Christ Jesus,' Philip. 4:6, 7. As if he should say, in nothing be over-careful. Let your care be, when ye have used the means, to depend upon God for support in the event and issue of all. If God deny you what you pray for, he will grant you that which is better. He will set up an excellent inward peace there, whereby he will stablish the soul in assurance of his love, pardon of sins, and reconciliation: whereby their souls shall be guarded, and their hearts and minds preserved in Christ. So they become impregnable in all miseries whatsoever, when they have 'the peace of God, which passeth all understanding,' to guard them within. Therefore let us not betray and lose our comforts for want of making use of them, or for fear some should call us hypocrites. And, on the other side, let us not flatter ourselves in an evil course; but make the conscience good, which will bear us out in all miseries, dangers, and difficulties whatsoever. Nothing makes losses, crosses, banishment, imprisonment, and death so terrible and out of measure dreadful unto us, but the inward guilt and sting in the inside, the tumults of conscience, Gen. 42:21. Clear this well once, make all whole within, let conscience be right and straight, let it have its just use and measure of truth and uprightness, and go thy way in peace; I warrant thee, thou shalt hold up thy head, and wind thyself out of all dangers well enough: nothing shall daunt or appal thy courage. For, saith Solomon, 'The righteous is bold as a lion,' Prov. 28:1. What can, what should he fear, who is heir of all things,' Rev. 21:7, whose all things are, and who is reconciled to God in Christ, having all the angels and creatures for his servants, Heb. 1:14, for whose sake 'all things must needs work together for good?' Rom. 8:28.
因此，让我们听从圣徒使徒的忠告。“应当一无挂虑，只要凡事藉着祷告、祈求和感谢，将你们所要的告诉神。”那又怎样呢？神会应允我所祷告的吗？也许他不会；但是，“神所赐的平安，是人所不能理解的，必在基督耶稣里保守你们的心怀意念。”腓立比书 4:6, 7。就好像他要说的是，在任何事情上都不要过于担心。当你们已经尽力而为后，要依靠神在一切事情的结果和结局上给予支持。如果神拒绝了你所祷告的，他会给你更好的。他会在你内心建立一种卓越的内在平安，使你确信他的爱、罪的赦免和和解：这样他们的灵魂就会得到保护，他们的心思意念就会在基督里得到保守。所以，无论遭遇何种苦难，当他们拥有“神所赐的平安，是人所不能理解的”来保护他们时，他们就变得坚不可摧。因此，让我们不要因为不利用这些安慰或者害怕被人称为伪君子而背叛和失去我们的安慰。 另一方面，让我们不要自欺欺人地走上邪恶的道路；而是使良心变好，这将在任何困苦、危险和困难中支持我们。没有什么比内心的罪恶感和刺痛更让我们感到损失、困扰、流亡、监禁和死亡的可怕和无法估量的。内心的动荡，刺激良心的动荡。彻底澄清这一点，使内心完整，让良心正确而直接，让它具有公正和正直的使用和度量，然后安心地行事；我保证你，你将昂首挺胸，足够应对所有的危险：没有什么能够使你的勇气动摇或使你胆怯。因为所罗门说：“义人如狮子般勇敢”，箴言 28:1。作为万物的继承人，他能害怕什么，他的一切都是的，他在基督里与上帝和好，拥有所有的天使和受造物作为他的仆人，希伯来书 1:14，为了他的缘故，“万事都互相效力，叫爱神的人得益处”，罗马书 8:28。

THE FIFTH SERMON
第五篇布道词

I will heal their backsliding, I will love them freely: for mine anger is turned away from them.—HOS. 14:4.
我要医治他们的背道，我要自由地爱他们，因为我的怒气已经转离他们。——何西阿书 14:4。

THE superabounding mercies and marvellous lovingkindnesses of a gracious and loving God to wretched and miserable sinners, as we have heard, is the substance and sum of this short, sweet chapter, wherein their ignorance is taught, their bashfulness is encouraged, their deadness is quickened, their untowardness is pardoned, their wounds are cured, all their objections and petitions answered; so as a large and open passage is made unto them, and all other miserable penitent sinners, for access unto the throne of grace. If they want words, they are taught what to say; if discouraged for sins past, they are encouraged that sin may be taken away; yea, all iniquity may be taken away. 'Take away all iniquity.' If their unworthiness hinder them, they are taught for this, that God is gracious. 'Receive us graciously.' If their by-past unthankfulness be any bar of hindrance unto them, they are taught to promise thankfulness. 'So will we render the calves of our lips.' And that their repentance may appear to be sound and unfeigned, they are brought in, making profession of their detestation of their bosom sins, of false confidence and idolatry. 'Asshur shall not save us; we will not ride upon horses; neither will we say any more to the works of our hands, Ye are our gods.' And not only do they reject their false confidence, to cease from evil, but they do good, and pitch their affiance where it should be. For 'in thee the fatherless findeth mercy.'
一个仁慈和爱心的上帝对可怜和悲惨的罪人的无尽怜悯和奇妙慈爱，正如我们所听到的，是这个简短而甜美的章节的主题和总结。在这里，他们的无知得到教导，他们的羞怯得到鼓励，他们的死气得到复活，他们的倔强得到宽恕，他们的伤口得到治愈，他们的所有异议和请求得到回答；因此，为他们和所有其他可怜的悔罪的罪人打开了一条宽阔的通道，以接近恩典的宝座。如果他们缺乏言辞，他们会被教导该说什么；如果对过去的罪感到沮丧，他们会被鼓励罪可以被除去；是的，所有的罪孽都可以被除去。“除去一切罪孽。”如果他们的不值得阻碍了他们，他们会被教导上帝是慈悲的。“慈悲地接纳我们。”如果他们过去的不感激是任何阻碍他们的障碍，他们会被教导承诺感激。“这样我们就要献上我们嘴唇的牛犊。”为了显示他们的悔改是真诚和真实的，他们被引入，表明他们憎恶他们的胸怀中的罪恶，虚假的信心和偶像崇拜。 亚述不能拯救我们；我们不再骑马；我们也不再对我们手所造的作品说：“你们是我们的神。”他们不仅拒绝了虚假的信心，停止作恶，而且行善，并将他们的信任放在应该放置的地方。因为“在你这里，孤儿得到怜悯。”'

None must therefore be discouraged, or run away from God, for what they have been, for there may be a returning. God may have a time for them, who, in his wise dispensation, doth bring his children to distress, that their delivery may be so much the more admired by themselves and others, to his glory and their good. He knows us better than we ourselves. How prone we are to lean upon the creature. Therefore he is fain to take from us all our props and supports, whereupon we are forced to rely upon him. If we could do this of ourselves, it were an excellent work, and an undoubted evidence of the child of God, that hath a weaned soul in the midst of outward supports, to enjoy them, as if he possessed them not; not to be puffed up with present greatness, not to swell with riches, nor be high-minded; to consider of things to be as they are, weak things, subordinate to God, which can help no further than as he blesseth them. But to come to the words now read.
因此，没有人应该因为他们过去的行为而感到沮丧或逃离上帝，因为可能会有回归的机会。上帝可能会为他们安排一个时间，在他的智慧安排下，使他的子民陷入困境，以便他们的解救能够被他们自己和其他人更加赞叹，以荣耀他和造福他们。他比我们自己更了解我们。我们有多容易依赖创造物。因此，他不得不从我们身上拿走所有的支撑和支持，这样我们就被迫依靠他。如果我们能够自己做到这一点，那将是一项卓越的工作，也是上帝的孩子的无可置疑的证据，他们在外在的支持中有一个断奶的灵魂，能够享受它们，就像他们并没有拥有它们一样；不因当前的伟大而骄傲，不因财富而膨胀，也不自高自大；要将事物看作它们本来的样子，是软弱的事物，属于上帝的下级，只有在他祝福它们的时候才能帮助我们。但现在来看看所读的话。

'I will heal their backsliding, and love them freely,' &c.
我将医治他们的背离，并自由地爱他们。

After that the church had shewed her repentance and truth of returning to God: now in these words, and the other verses, unto the end of the chapter (saving the last verse, which is a kind of acclamation issuing from all the rest of the foregoing verses, 'Who is wise, and he shall understand these things?' &c.), is set down an answer unto that prayer, repentance, and reformation which the church made; all the branches of which their former suit the Lord doth punctually* answer. For they had formerly prayed, 'Take away all iniquity, and receive us graciously; do good unto us.' Unto which he answers here, 'I will heal their backsliding,' &c.
之后，教会展示了她的悔改和回归上帝的真实：现在在这些话语和其他诗句中，直到本章的结尾（除了最后一节，它是从前面所有诗句中发出的一种欢呼声，“谁是智慧的，他会明白这些事情？”等等），记录了对教会所做的祈祷、悔改和改革的回应；主对他们以前的请求做出了准确的回答。因为他们以前祈求：“除去一切罪孽，悦纳我们；施行美善于我们。”而他在这里回答：“我要医治他们的背道，等等。”

Which is thus much: I will pardon their iniquities, I will accept graciously of them, I will love them freely, and so of the rest, as will appear afterwards; and, in sum, God answers all those desires which formerly he had stirred up in his people. Whence, ere we come to the particulars, observe in general,
这是很多的：我将宽恕他们的罪孽，我将慈悲地接纳他们，我将自由地爱他们，以及其他的人，后面会显现出来；总之，上帝回应了他先前在他的子民中激发起的所有愿望。因此，在我们进入细节之前，总体上要注意到

Obs. Where God doth give a spirit of prayer, he will answer.
注意：上帝赐予祈祷的灵，他会回应。

It needs no proof, the point is so clear and experimental. All the saints can say thus much from, their experience of God's gracious dealing with them; and the Scriptures are full of such instances and promises, which we all know. To name a place or two for all the rest, 'Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me,' Ps. 50:15. So in another place, 'And it shall come to pass that before they call, I will answer; and whilst they speak, I will hear,' Isa. 65:24. It hath been made good to persons, as Daniel, Elijah, Solomon, Jacob, and others; and it hath been, and is, made good unto all ages of the church, from time to time, and shall be unto the end of the world. And therefore the prophet sets down this as a conclusion undeniable from the premises, 'O thou that hearest prayer, unto thee shall all flesh come,' Ps. 65:2. Whence he draws this excellent consolation, 'Iniquities prevail against me; as for our transgressions, thou shalt purge them away.'
它不需要证明，这一点是如此明确和实验性的。所有的圣徒都可以从他们与上帝的恩典交往中的经验中这样说；而且圣经中充满了这样的例子和应许，我们都知道。举几个例子，'在患难的日子求告我，我必搭救你，你也要荣耀我'（诗篇 50:15）。在另一个地方，'他们还没有求告，我就应允；他们还说话的时候，我就垂听'（以赛亚书 65:24）。这已经在丹尼尔、以利亚、所罗门、雅各和其他人身上得到了验证；并且它已经，并且将继续在教会的各个时代中得到验证，直到世界的末日。因此，先知将这一点作为不容否认的结论写下来，'听祷告的主啊，凡有血气的，都要来就你'（诗篇 65:2）。他由此得出这个美妙的安慰，'罪孽胜了我，至于我们的过犯，你必赦免'。

Reason. The reason is strong, because they are the motions of his own Spirit, which he stirs up in us. For he dictates this prayer unto them, 'Take with you words,' &c., 'and say unto the Lord, Take away all iniquity, and receive us graciously.' So that, where God stirs up holy desires by his Spirit, he will answer exactly; there shall not a sigh be lost. 'Likewise,' saith the apostle, 'the Spirit also helps our infirmities: for we know not what we should pray for as we ought: but the Spirit itself makes intercession for us, with groanings which cannot be uttered,' Rom. 8:26. Therefore there cannot a groan be lost, nor a darting of a sigh. Whatsoever is spiritual must be effectual, though it cannot be vented in words. For God hath an ear, not only near a man's tongue, to know what he saith; but also in a man's heart, to know what he desires, or would have. As the observing, careful, tender mother many times knows what the child would have though it cannot speak; so God, he knows the desires, sighs, and groans of the heart when we cannot speak. For sometimes there may be such a confusion upon the soul, by reason of divers disturbances, that it cannot express nor vent itself in words. Therefore the Spirit vents itself then in sighs and groans, which are heard and accepted, because they are the desires of his own Spirit. Thus much the prophet David excellently sheweth, 'Lord, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear,' Ps. 10:17. God, he first prepares the heart to pray, then his ear to hear their prayers and desires. If this will not encourage us to be much in suit to God, and put up our petitions to him, to labour for a spirit of prayer, I know not what will prevail; when we know that no petition shall be turned back again unanswered. When we are to deal with princes upon earth, they oftentimes regard neither the persons nor their petitions, but turn their backs upon both. Oh! but a Christian hath the ear of God and heaven open upon him; such credit in heaven, that his desires and groans are respected and heard. And undoubtedly a man may know that he shall be heard when he hath a spirit of prayer; in one kind or other, though not in the particulars or kinds we ask, hear he will for our good. God will not lose the incense of his own Spirit, of a spirit of prayer which he stirs up, it is so precious. Therefore let us labour to have a spirit of prayer, which God regards so much; seeing for a certain, wheresoever he gives a spirit of prayer, he means to give that we pray for; but according to his heavenly wisdom, as here his answer is,
原因。原因很强大，因为它们是他自己的灵在我们内心激发起来的动力。因为他向他们口授这个祷告：“你们要带着话语来，对耶和华说：‘求你除掉一切罪孽，悦纳我们。’”所以，当上帝借着他的灵激发圣洁的愿望时，他必会准确回应；连一声叹息也不会被忽视。“同样，”使徒说，“圣灵也帮助我们软弱的人，因为我们不知道当怎样祷告，只是圣灵亲自用说不出来的叹息替我们祈求。”因此，连一声叹息也不会被忽视，也不会有一丝叹息的冲动被忽略。无论何种属灵的东西都必然有效果，即使无法用言语表达。因为上帝不仅靠近人的舌头听他说的话，而且也在人的心里知道他的愿望或所要的。就像一个细心、关切、温柔的母亲经常知道孩子想要什么，即使孩子无法说出来一样；上帝也知道我们无法言说时的愿望、叹息和叹息。 有时候，由于各种干扰，灵魂可能会陷入困惑，无法用言语表达或发泄。因此，灵魂会以叹息和呻吟的方式发泄自己，这些叹息和呻吟被听到并接受，因为它们是灵魂自己的渴望。大先知大卫非常出色地表达了这一点：“耶和华啊，你已经听见谦卑人的心愿，你必预备他们的心，你必侧耳听他们的祈求。”（诗篇 10:17）上帝首先预备心灵来祷告，然后预备耳朵来听他们的祈祷和渴望。如果这不能鼓励我们多向上帝祈求，向他提出我们的请求，为祷告的灵努力，我不知道还有什么能够说服我们；因为我们知道，没有一个祈求会被无视。当我们与地上的君王打交道时，他们经常不顾人和他们的请求，甚至背过身去。但是，基督徒却有上帝和天堂的耳朵向他敞开；在天堂享有如此的声望，以至于他的渴望和呻吟受到尊重和倾听。 毫无疑问，一个人若有祈祷的心灵，他就知道自己会被倾听；无论以何种方式，尽管不一定会得到我们所请求的具体事项或方式，但祂会倾听，为了我们的利益。上帝不会放弃祂自己的灵的馨香，祂激发的祈祷之灵是如此珍贵。因此，让我们努力拥有一个祷告的心灵，这是上帝非常看重的；因为可以确定的是，无论他赐予我们怎样的祷告的心灵，他都意味着要给予我们所祈求的；但是根据他的天上智慧，就像这里的回答一样，

'I will heal their backsliding, I will love them freely,' &c.
我将医治他们的背离，我将自由地爱他们。

God answers them exactly unto all they prayed for, beginning first with the ground of all our comfort, 'forgiveness of sins.' According to their petition, 'Take away all iniquity,' he answers, 'I will heal their backsliding,' or their rebellion. Backsliding is an aggravation of sin. Every sin is not a rebellion, apostasy, or backsliding for there be also sins of infirmities. We usually rank sins thus, in
上帝准确地回应了他们的所有祈祷，首先是我们所有安慰的基础，即“罪孽的赦免”。根据他们的请求，“除去一切罪孽”，他回答说，“我要医治他们的背道”，或者他们的叛逆。背道是罪的加重。并非每一种罪都是叛逆、背离或背道，也有软弱的罪。我们通常将罪分为以下几类：

1. Sins of ignorance.
无知的罪恶。

2. Sins of infirmity.
软弱的罪恶。

3. Sins against knowledge, with a higher hand; and
对知识的罪行，更加嚣张；和

4. The sins against the Holy Ghost.
对圣灵的罪恶。

Now, this is more than to cure sins of ignorance and of infirmity when he saith, 'I will heal their backsliding.'
现在，当他说“我要医治他们的背道”时，这不仅仅是为了治愈无知和软弱的罪过。

Quest. But why doth he answer the higher pitch of an aggravation, when their petition was in a lower strain only, 'Take away all mine iniquity'?
但是为什么他对于一种更加恶化的情况做出了回应，而他们的请求只是在较低的程度上，即“除去我所有的罪孽”？

Ans. To shew that he would answer them fully; that is, that he would heal all sins whatsoever, not only of ignorance and of infirmity, but also sins willingly committed, their rebellions and backslidings. For, indeed, they were backsliding. From the time of Jeroboam, that made the rent, the ten tribes grew worse and worse continually, so that they had been utterly extinguished, but that God was wondrous gracious to send them prophets to preserve many that they should not bow the knee to Baal, being merciful to them to bear with their backsliding so long. For besides their calves, they had false gods. They did not only worship the true God in a false manner by the calves, but they had Baals also. So that we see, God, when he will comfort, will comfort to purpose, and take away all objections that the soul can make, a guilty soul being full of objections. Oh! my sins are many, great, rebellions and apostasies. But, be they what they will, God's mercy in Christ is greater and more. 'I will heal their backsliding,' or their rebellion. God is above conscience. Let Satan terrify the conscience as he will, and let conscience speak the worst it can against itself, yet God is greater. Therefore, let the sin be what it will, God will pardon all manner of sins. As they pray to pardon all, so he will 'take away all iniquity, heal their backsliding.' But to come nearer the words.
为了显示他会完全回答他们；也就是说，他会医治一切罪孽，不仅是无知和软弱的罪孽，还包括故意犯下的罪孽，他们的叛逆和背离。实际上，他们是背离的。从耶罗波安造成分裂的时候起，十个支派越来越坏，以至于他们本应被彻底消灭，但上帝非常慈悲地派遣先知来拯救他们，使他们不向巴力屈膝，长久地容忍他们的背离。因为除了他们的牛犊，他们还有假神。他们不仅以牛犊的方式崇拜真神，还拜巴力。所以我们看到，上帝在安慰时，会彻底安慰，并消除灵魂可能提出的所有异议，因为有罪的灵魂充满异议。哦！我的罪多而大，有叛逆和背离。但无论它们是什么，基督里的上帝的怜悯更加伟大。'我要医治他们的背离'，或者说他们的叛逆。上帝高于良心。撒旦无论如何恐吓良心，良心无论如何对自己说最坏的话，上帝都更伟大。 因此，无论罪过是什么，上帝都会宽恕各种罪过。正如他们祈求宽恕一切，他也会“除掉一切罪孽，医治他们的背道。”但是，让我们更接近这些话语。

'I will heal,' &c. The healing meant here is especially in the pardon of their sins, answerable to their desires in justification. And there is a healing also in sanctification by the Spirit. When God takes away the venom from the wound, then God cures in sanctification. Both are meant, but especially the first. In a wound we know there is,
“我要医治”，等等。这里所指的医治特别是指宽恕他们的罪，与他们在称义上的愿望相符。同时，也有圣灵在成圣中的医治。当上帝从伤口中去除毒素时，上帝在成圣中医治。两者都有意义，但尤其是第一个。我们知道在伤口中，有

1. The malignity and venom of it; and then,
它的恶毒和毒性；然后，

2. The wound itself, so festered and rankled.
伤口本身，如此溃烂和恶化。

Now, pardoning grace in justification takes away the anguish and malice of the wound, so that it ceaseth to be so malignant and deadly as to kill or infect. And then sanctification purgeth and cleanseth the wound and heals it up. Now, God through Christ doth both. The blood of Christ doth heal the guilt of sin, which is the anger and malignity of it; and by the Spirit of Christ he heals the wound itself, and purgeth out the sick and peccant humour by little and little through sanctification. God is a perfect healer. 'I will heal their backsliding.' See here the state of the church and children of God. They are prone to backsliding and turning away. We are naturally prone to decline further and further from God. So the church of God, planted in a family in the beginning of the world, how soon was it prone to backsliding. This is one weakness since the fall. It is incident to our nature to be unsettled and unsteady in our holy resolutions. And whilst we live in the midst of temptations, the world, together with the fickleness of our own nature, evil examples, and Satan's perpetual malice against God and the poor church, are ill pilots to lead us out of the way. This is spoken to make us careful how to shun backsliding. For we see how many opinions are foisted in amongst us, and have got some head, that durst not before once be named amongst us. Popery spreads itself amain. Even churches are prone to backsliding. Therefore, St Paul's advice is, 'Be not high-minded, but fear; for if God spared not the natural branches, take heed lest he also spare not thee,' Rom. 11:20, 21. What is become of Rome? So the same will become of us if we stop not our backslidings.
现在，在称义中的赦免恩典消除了伤口的痛苦和恶意，使其不再那么恶性和致命，无法致死或感染。然后，成圣净化和清洁伤口，并将其治愈。现在，上帝通过基督做到了这两点。基督的血液治愈了罪的罪恶和恶意，即愤怒；而基督的灵通过成圣逐渐清除和净化伤口中的病态和不良体液。上帝是完美的医治者。“我要医治他们的背道。”看到这里，教会和上帝的儿女的状态。他们倾向于背道和转离。我们天生倾向于越来越远离上帝。所以上帝的教会，在世界开始时栽种的家庭中，多么容易倾向于背道。这是自堕落以来的一个弱点。我们的本性倾向于在我们的圣洁决心中不稳定和不坚定。而当我们生活在诱惑的环境中时，世界、我们自己本性的易变性、邪恶的榜样以及撒旦对上帝和可怜的教会的永恒恶意，都是不良的引导我们离开正道的领航员。 这是为了让我们小心避免倒退而说的。因为我们看到有多少意见被强加给我们，而且已经有了一些头绪，这些以前在我们中间是不敢提的。天主教正在迅速传播。甚至教会也容易倒退。因此，圣保罗的忠告是：“不要心高气傲，反要惧怕；因为神既不爱惜原来的枝子，也必不爱惜你。”（罗马书 11:20, 21）罗马的命运如何？如果我们不停止倒退，我们也将面临同样的命运。

Now, in that God's promise is, 'I will heal their backslidings,' observe, in the first place,
现在，既然上帝应许说：“我要医治他们的背道”，首先要注意的是，

That sin is a wound and a disease.
那罪是一种伤口和疾病。

Now, as in sickness there is, 1, grief troubling and vexing the party who feels it; and, 2, deformity of the place affected, which comes by wounds and weaknesses; so in all sin, when we are sensible of it, there is first grief, vexation, and torment of conscience, and then, again, deformity. For it takes away the beauty and vigour of the soul, and dejects the countenance. It debaseth a man, and takes away his excellency. As Jacob saith of Reuben, 'Unstable as water, thou shalt not excel, because thou wentest up to thy father's bed,' Gen. 49:4. Saith God to Cain, 'Why art thou wroth, and why is thy countenance fallen?' Gen. 4:6. And the prophet David, he confesseth, 'When I kept silence, my bones waxed old through my roaring all the day long,' Ps. 32:3, 4. So again, 'There is no soundness in my flesh, because of thine anger; neither is there any rest in my bones, because of my sin,' Ps. 38:3. So that sin is a wound and a disease, whether we consider the miseries it brings on soul and body, or both. Therefore, howsoever a sinful person think himself a goodly person, and wear his sins as ornaments about him, pride, lust, and the like, yet he is a deformed, loathsome person in the eyes and presence of God; and when conscience is awakened, sin will be loathsome, irksome, and odious unto himself, fill him full of grief and shame, so that he cannot endure the sight of his own soul.
现在，就像疾病中有 1.使感受到痛苦和困扰的悲伤；2.受伤和虚弱带来的受影响部位的畸形一样，所以在所有的罪恶中，当我们意识到它时，首先是悲伤、困扰和良心的折磨，然后是畸形。因为它夺走了灵魂的美丽和活力，使面容沮丧。它贬低了一个人，夺走了他的卓越。正如雅各布对流便说的：“流便啊，你不能胜过人，因为你上了你父亲的床。”（创世记 49:4）上帝对该隐说：“你为什么发怒？你为什么面带愁容？”（创世记 4:6）先知大卫承认：“我不承认我的罪孽，我的骨头因我终日的哀鸣而衰败。”（诗篇 32:3,4）再说：“因你的恼恨，我的肉无一完全；因我的罪过，我的骨头也无一安宁。”（诗篇 38:3）所以罪是一种伤害和疾病，无论我们考虑它给灵魂和身体带来的苦难，还是两者兼而有之。 因此，无论一个罪恶的人如何认为自己是一个好人，并将他的罪恶视为自己的装饰，骄傲、欲望等等，他在上帝的眼中和面前都是一个畸形、可憎的人；当良心被唤醒时，罪恶将对他自己来说是可憎、讨厌和令人厌恶的，使他充满悲痛和羞愧，以至于他无法忍受自己灵魂的视觉。

Now, all sins whatsoever are diseases. The first sin of all sins, which we call hereditary, original sin, what was* it but an hereditary disease? A leprosy, which we drew from our first parents, spread over all the soul, having the seeds and spawn of all sin in it. The church of Rome makes it less than other sins, as indeed popery is ignorant both of the height of grace and of the depth of corruption, for if they knew the one, they would be more capable of the other. Why do they not conceive aright of grace and of the height of it? Because they know not the depth of original sin. And, indeed, the true knowledge of this disease is proper only to the child of God in the true church. None but he knows what original sin is. Others can dispute and talk of it, but none feels it but the child of God. Now, all other particular, actual sins be diseases flowing from hence. So that all diseases in this kind arise either, 1, from ourselves, as we have a seminary of them in our own hearts; or else, 2, from the infection and contagion of others; or, 3, from Satan, who hath society with our spirits, as men have with the outward man, coming in by his suggestions, and our entertaining of them. So that in that respect sin is like unto a wound and a disease, in regard of the cause of them.
现在，所有的罪都是疾病。所有罪中的第一个罪，我们称之为遗传的原罪，它不过是一种遗传疾病。一种麻风病，我们从我们的第一代父母那里得来的，蔓延到灵魂的每个角落，其中包含了所有罪的种子和孵化物。罗马教会认为它比其他罪小，实际上，天主教对恩典的高度和腐败的深度都不了解，因为如果他们了解其中之一，他们就会更能理解另一种。为什么他们不能正确理解恩典及其高度？因为他们不了解原罪的深度。实际上，对这种疾病的真正了解只适用于真正教会中的上帝之子。只有他知道原罪是什么。其他人可以争论和谈论它，但只有上帝的儿女才能感受到它。现在，所有其他具体的、实际的罪都是由此而来的疾病。所以，在这方面的所有疾病要么是源于我们自己，因为我们自己的内心中有它们的种子；要么是源于他人的感染和传染；要么是源于撒旦，他与我们的灵魂有交往，就像人与外在的人一样，通过他的暗示和我们的接纳。 因此，在这方面，罪恶就像是伤口和疾病，就其原因而言。

And, in regard of the effects, sin is like a disease. Diseases, if they be neglected, breed death itself, and become incurable. So it is with the diseases and sins of the soul. Neglect them, and the best end of them will be despair in this world. Whereupon we may have advantage to fly unto the mercy of God in Christ. This is the end of sin, either to end in a good despair or in a fruitless barren despair, at the hour of death leading to hell, when they have no grace to repent. 'The wages of sin is death,' &c., Rom. 6:23. Sin itself is a wound, and that which riseth from sin is a wound too, doubting and despair; for this disease and wound of sin breeds that other disease, a despair of mercy, which is the beginning of hell, the second death. These things might be further enlarged. But for the present only in general know that sin is a disease and a wound of the soul; so much worse than the diseases of the body, by how much the soul is more precious than it, and the death of the soul more terrible than the death of the body. Sin is a disease and a wound; for what is pride but a swelling? What is anger but an intemperate heat of the soul, like an ague, as it were? What is revenge but a wildfire in the soul? What is lust but a spreading canker in the soul, tending to a consumption? What is covetousness but a sword, a perpetual wounder of the soul, piercing it through with many sorrows? What is security but, as it were, the lethargy and apoplexy of the soul? And so we might go on in other resemblances (f).
而且，就效果而言，罪恶就像一种疾病。疾病如果被忽视，会导致死亡，并变得无法治愈。灵魂的疾病和罪恶也是如此。忽视它们，最好的结果将是绝望。因此，我们可以借此机会转向基督中的上帝的怜悯。这就是罪恶的结局，要么是一个良好的绝望，要么是一个无果的绝望，在死亡时导致地狱，当他们没有悔改的恩典时。"罪的工价乃是死"，罗马书 6:23。罪本身是一种伤口，由罪引起的也是一种伤口，怀疑和绝望；因为罪的这种疾病和伤口滋生了另一种疾病，即对怜悯的绝望，这是地狱的开始，第二次死亡。这些事情可以进一步扩展。但目前只需知道罪是灵魂的疾病和伤口；它比身体的疾病更糟糕，因为灵魂比身体更宝贵，灵魂的死亡比身体的死亡更可怕。罪是一种疾病和伤口；因为骄傲不就是一种肿胀吗？愤怒不就是灵魂的一种过度热情，就像一种寒热一样吗？ 什么是复仇，不过是灵魂中的野火？什么是欲望，不过是灵魂中蔓延的溃疡，趋向毁灭？什么是贪婪，不过是灵魂中的剑，永远伤害着它，带来无尽的痛苦？什么是安全，不过是灵魂的昏睡和中风？我们还可以用其他类似的比喻继续下去。

Quest. But, it may be demanded, how shall we know that we are sick of this sickness and disease you speak of?
问题。但是，可能会有人问，我们如何知道我们患有你所说的这种疾病和病症？

Ans. How do we know that we are sick in body? If the body be extreme cold we know there is a distemper, or if it be extreme hot. So if the soul be so extreme cold that no heavenly motives or sweet promises can work upon it, stir it up, then certainly there is a disease upon the soul.
我们如何知道自己身体不舒服？如果身体极度寒冷，我们就知道有疾病，或者如果身体极度炎热。同样，如果灵魂极度冷漠，无法被天上的动机或美好的承诺所感动，激发起来，那么灵魂上肯定有疾病。

If the soul be inflamed with revenge and anger, that soul is certainly diseased. The temper of the soul is according to the passions thereof. A man may know by his passions when he hath a sick soul.
如果灵魂被复仇和愤怒所燃烧，那灵魂肯定是有病的。灵魂的性情取决于它的激情。一个人可以通过他的激情来知道他是否有一颗病态的灵魂。

If a man cannot relish good diet, then we count him a sick man; so when a man cannot relish holy discourse nor the ordinances of God. You have some men that can relish nothing but profits and pleasures, and such vanities, but no divine thing. Such have sick souls undoubtedly.
如果一个人不能享受美食，我们就认为他是一个病人；同样，当一个人不能享受神圣的言谈和上帝的仪式时，我们也是如此。有些人只能享受利润和快乐，以及这些虚荣，而不能享受神圣的事物。这样的人无疑有着病态的灵魂。

So, again, a man may know there is a deadly sickness and soreness upon the soul, 1, when it is senseless of its wounds; and, 2, is senseless of that which passeth from it. As men, we say, are ready to die when excremental things pass from them without any sense, so a man may know that he is desperately soul-sick when oaths, lies, and deceitful speeches pass from him, and yet he is senseless of them. They think not of them. They mean no harm. Doth that argue a sound state of body, when a man is so desperately ill that he feels not his bodily hurts? And is this a good state of soul, when these filthy things come out from it insensibly? It is an argument of extreme deadness of spirit and irreverence, and of a desperate sin-sick soul, when there is no dread or awe of the majesty of God. Let such look about them. It is an aggravation of the danger of the soul this kind of temper. We usually say, when the stomach is so weak that it can hold no nourishment without casting it up again as fast as it receives it, certainly such an one is sick, and in a dangerous state of body. So when a man hears and hears, and reads and reads, and digests nothing into nourishment, but all is left where he heard it, it is a sign they have sick souls when their retentive power is so weak. And there is certainly some sickness, some dangerous obstruction in that soul that cannot digest the wholesome word of God, to make use of it; some noisome lust then certainly obstructs the soul, which must be purged out.
所以，一个人可能知道灵魂上有致命的疾病和痛苦，1. 当它对自己的伤口无感觉时；2. 当它对从自己身上流失的东西无感觉时。就像人们说的，当排泄物无意识地从他们身上流失时，他们就会准备好死亡，所以一个人可能知道自己的灵魂是绝望地生病了，当他发誓、撒谎和说欺骗性的话时，他却对此毫无感觉。他们不去考虑这些事情。他们并不是有意为之。当一个人如此绝望地生病以至于他感觉不到身体上的伤害时，这能说明他的身体状况良好吗？当这些肮脏的事情无意识地从灵魂中流出时，这是一个灵魂极度死寂、不敬和绝望的罪恶病态的证明，这时没有对神的威严的敬畏和敬重。让这样的人自己留意吧。这种性情是对灵魂危险的加重。我们通常说，当胃口如此虚弱以至于无法容纳任何营养物质，只要接受到就会立即呕吐，那么这个人肯定是生病了，身体处于危险的状态。 所以当一个人听了又听，读了又读，却没有将任何东西消化成滋养，而是把一切都留在他听到的地方，这表明他们的记忆力很弱，他们的灵魂可能有病。当一个灵魂无法消化神的健康话语并加以利用时，肯定存在某种疾病、某种危险的阻碍。肯定有某种恶心的欲望阻碍着灵魂，必须将其清除出去。

It is a pitiful thing to see the desperate condition of many now, who, though they live under the tyranny of sin, yet flatter their own disease, and account them their greatest enemies who any way oppose their sick humour. What do they most cordially hate? The sound preaching of the word. The very sight of such an one whose calling hath been to put us in mind of our sins, evil courses, and vanities of the world, is loathsome and offensive to carnal men, in whom corruption is grown up to such a tyranny that it sways the whole soul to devise how to satisfy it. Man is so diseased that those lusts in him, which he should labour to subdue and mortify by the power of the Spirit, do so oversway him that all his life is nothing else but a disease and backsliding into sin. And as if we were not corrupt enough ourselves, how many are there who feed their corruptions when they frequent ill places and company, whom they cannot do without, and are as fish in the water, feeding the old man in them. So that such are not only sick, but defend, maintain, and feed their sickness, their whole life being spent this way, which they laugh at, and make 'pride their chain and ornament,' Ps. 73:6, as the prophet speaks. This is spoken that we may take up a lamentation for the vileness of man's nature, and to teach us how to judge aright of men when they devise how to have their liberty strengthened to go to hell, as it were, with an high hand, having their will so fortified that no man is able to deal with them, thwart them, or teach them anything. If it were offered to most men to have what estate they would in this world, what are their wishes and desires? O that I might live as I list, that I might have what would content my pleasures without control, that I might have no crosses, but go smoothly on! Yet this, which is the desire of most men, is the most cursed estate of all, and most to be lamented. Thus it appeareth sin is a wound and a disease. What use may we make of it?
看到现在许多人的绝望状况真是可悲，尽管他们生活在罪恶的暴政下，却对自己的病态妄自菲薄，并将任何反对他们病态的人视为最大的敌人。他们最痛恨什么？就是真理的传道。那些提醒我们罪恶、邪恶行径和世俗虚荣的人，对于肉体的人来说，他们的存在是令人讨厌和冒犯的，因为在他们身上，腐败已经发展到了一种暴政的程度，支配着整个灵魂，使其设法满足它。人是如此病态，以至于他应该努力通过圣灵的力量来征服和抑制的那些欲望，却如此地压倒他，以至于他的整个生命都是一种病态和堕落。而且，仿佛我们自己的腐败还不够，还有多少人在频繁去不良场所和与不良伙伴为伍时，滋养着自己的腐败，他们离不开这些场所和人，就像鱼在水中一样，滋养着他们内心的邪恶。因此，这些人不仅病态，而且还保护、维持和滋养着他们的病态，他们的整个生命都是这样度过的，他们嘲笑这一切，并将“傲慢作为他们的锁链和装饰”，诗篇。 73:6，如先知所言。这是为了让我们为人类的卑劣本性而哀叹，并教导我们如何正确判断人们当他们设法加强自由以去地狱，就像高高举起的手一样，他们的意志如此坚定，没有人能够与他们交涉，阻挠他们或教导他们任何事情。如果向大多数人提供在这个世界上拥有他们想要的财产的机会，他们的愿望是什么？哦，但愿我能随心所欲地生活，能够拥有能满足我的欢乐而无需受到控制，能够没有困难，顺利前行！然而，这正是大多数人的愿望，却是最可诅咒的状态，最令人哀叹的。因此，罪恶显然是一种伤害和疾病。我们可以从中得到什么启示？

Use 1. If this be so, then, in the first place, let us know and consider, that no man who lives in sins unrepented of and uncured, is to be envied, be they never so great. Who will envy a man that hath a rotten body, covered over with glorious attire? when every man knows that he carries a rotten disease about him; either some disease in the vital parts, or from the rottenness of sin, which puts a kind of shame and scorn. Can we pity a man thus in glorious attire, having a filthy body under it? thus covering their nakedness, in whose case we would not for anything be. And are they not much more to be pitied, who have ulcerous souls, galled and pierced through with many sins? When we see men that are blasphemers, swearers, men guilty of much blood and filthiness, and of many sins hanging upon them, to envy such a man's greatness is extreme folly. Oh, he carries his death's wound about him, as we say. He is stricken already in his side with a deadly dart. Without the healing mercy of God, there is but a step betwixt him and eternal death; wherefore no man is to be envied for his sinful greatness.
如果事情是这样的话，首先让我们知道并考虑到，那些活在未悔过和未治愈的罪恶中的人是不值得羡慕的，无论他们的罪恶有多大。谁会羡慕一个身穿华丽服饰的腐烂身体的人呢？每个人都知道他身上携带着一种腐烂的疾病；要么是一些重要部位的疾病，要么是罪恶的腐烂，这种腐烂会带来一种羞耻和嘲笑。我们能同情一个身穿华丽服饰、身下有肮脏身体的人吗？在这种情况下，我们不会为任何事情而愿意处于他们的境地。而那些有溃疡般的灵魂，被许多罪恶所伤害和穿透的人，难道不更值得同情吗？当我们看到那些亵渎神明、咒骂的人，那些有着许多血腥和肮脏罪恶的人，那些罪恶累累的人，去羡慕这样一个人的伟大是极其愚蠢的。哦，正如我们所说的，他身上携带着致命的伤口。他的肋部已经被致命的箭伤到了。如果没有上帝的医治怜悯，他与永恒的死亡只有一步之遥；因此，没有人应该因他的罪恶伟大而被羡慕。

Use 2. Again, if this be so, that sin is a disease and wound of the soul, let us therefore labour to cure it presently. It is desperate folly in men to neglect their bodies, when they know that they are prone to such and such diseases, which are growing upon them every day. How careful are men, perceiving thus much, to prevent diseases by timely physic! All sins are diseases, and growing like diseases, run from ill to worse, worse and worse. 'Wicked men,' saith the apostle, 'grow worse and worse,' 2 Tim. 3:13. Therefore, if sin be a disease, prevent it presently. For as we see, heretics and other the like are hardly sound but at the first, and then are hardly cured. So, if we neglect the diseases of our souls, they will breed a consumption of grace, or such an ill temper of soul, as that it cannot well desire to repent. Nay, when a man lives in wicked, rebellious courses long, God will give him up to such terrors of conscience, that it will not be pacified, but upbraid itself. I have been a sinful, wretched creature; mercy hath been offered me again and again, but now it is too late, having outstood all the means of grace, and rejected them. When they have considered that their lives have for a long time been a mere rebellion, and that they have put off the checks of conscience, the admonitions of the word and Spirit, with the motions thereof. It is long in this case before a man can have peace. For answerable to the continuance in sin, is the hardness of the cure, if it be cured at all.
再次使用 2。如果是这样的话，罪就是灵魂的疾病和伤口，因此让我们立即努力治愈它。当人们知道自己容易患上某些疾病，并且这些疾病每天都在加重时，忽视自己的身体是绝对愚蠢的行为。人们察觉到这一点后，会非常小心及时用药来预防疾病！所有的罪都是疾病，而且像疾病一样不断恶化，越来越糟。使徒说：“恶人和迷惑人的，必越久越恶。”（提摩太后书 3:13）因此，如果罪是一种疾病，就立即预防它。因为我们看到，异端和其他类似的人在一开始时很难康复，然后很难治愈。所以，如果我们忽视灵魂的疾病，它们将导致恩典的消耗，或者导致灵魂的不良状态，以至于无法真正渴望悔改。不仅如此，当一个人长时间生活在邪恶、叛逆的道路上时，上帝会让他陷入良心的恐惧中，这种恐惧无法平息，只会责备自己。我是一个罪孽深重、可怜的人；怜悯一次又一次地向我伸出援手，但现在为时已晚，我已经经受住了所有的恩典，并且拒绝了它们。 当他们意识到自己的生活长期以来只是一种叛逆，并且他们摒弃了良心的警示、圣经和圣灵的感动。在这种情况下，一个人很难获得内心的平静。因为与罪恶的持续相应的是治愈的困难，如果能治愈的话。

Therefore there is no dallying with sin. I shall repent at length, but not now. Yet a while I will continue these and these courses, I shall do well enough, &c.; as if a man who were sick, or desperately wounded, should say, I shall do well, and yet neglect to send for the physician. None are so desperately foolish in case of the body, why should we for our souls? Is not that in much more hazard than the body, if we had spiritual eyes to consider of it? The truth is, people are not convinced of this, that sin is such a sickness, which is the reason they are so careless of it. But when the conscience is awaked, as it will be one day, here or in hell, then they will be of another mind. Nay, in this world, when friends, nor riches, nor anything can comfort, then they cry out, O that they had not been so foolish! They would give a world, if they had it, for peace of conscience! This will be the best of it, for men that go on in sin. Therefore, before hardness of heart grow upon us, that disease following the disease of sin, let us take heed, and labour to have our souls healed in time. Thus we have found that sin is a sickness; for so much is implied, when he saith, 'I will heal their backsliding.' Whence the direct observation is,
因此，不要与罪恶拖延。我将来会忏悔，但现在不行。然而，我会继续这些行为，我会过得很好，等等；就像一个生病或严重受伤的人说，我会好起来，但却不去找医生。在身体的情况下，没有人会如此愚蠢，为什么我们要对待我们的灵魂如此漫不经心呢？如果我们有属灵的眼睛来考虑，难道灵魂不比身体更危险吗？事实上，人们并没有意识到罪是一种病，这就是他们对罪如此漠不关心的原因。但当良心苏醒时，无论是在今生还是在地狱，他们会改变主意。不，即使在这个世界上，当朋友、财富或任何事物都无法安慰时，他们会呼喊，哦，要是他们没有如此愚蠢！他们会为了良心的平静而付出一切！对于继续犯罪的人来说，这将是最好的结果。因此，在我们的心变硬之前，这是罪的后果，请我们小心，并努力及时治愈我们的灵魂。 Thus we have found that sin is a sickness; for so much is implied, when he saith, 'I will heal their backsliding.从直接观察的地方开始

That God is the great physician of the soul.
上帝是灵魂的伟大医生。

For he saith here, 'I will heal their backsliding;' so that healing implies the taking away of—

1. The guilt of sin, which is the venom of it, by justification.

2. The rage of sin, which is the spreading of it, by sanctification.

3. The removing the judgment upon our estate.
解释原文已被禁止，以下是译文： 3. 解除对我们财产的判决。

For, unless God be the more merciful, these things follow. Where there is sin, and breaking of his law, there is a state binding over to damnation and guilt. When there is a sinful disposition raging, and bringing us from one degree of sin to another, then there is God's judgment and wrath revealed from heaven against this. Now, when God heals, he heals perfectly, but in some regards slowly, as we shall see hereafter. In regard of forgiveness of sins, he healeth perfectly. But by little and little in regard of the other, of sanctification. He stops up the issues of our corruption by little and little. For other things, and judgments in this world, he removes the malice, and takes away the sting of them, which is the venom; as he saith afterward, 'For mine anger is turned away,' which being removed and turned from things, then they are no more judgments. What cared Paul for imprisonment, when he knew God's wrath accompanied not the stocks? Acts 16:19, seq. Let wrath be taken from the suffering, that the soul be sound, then it is no matter what condition a man be in, he carries heaven and paradise with him. Therefore, so far God removes those diseases and sicknesses of condition, as they carry venom in them; so changing the condition, that whatsoever we suffer, it hath the nature of an exercise, medicine, or correction only. But that which envenoms all, and makes the least cross a curse, and sinks deep, is the anger of God joined with things, Ps. 89:46. The least cross, when it carrieth with it the anger and vengeance of God, and reports that to the soul, I have offended God, and it is just with him thus to inflict wrath upon me: this is terrible, and it puts a sting to the cross. Now, God here promiseth to remove that, 'I will heal their backsliding.' This principally, in the first place, is meant of healing in regard of justification; taking away that guilt from the soul which enthrals it, and binds it over to condemnation and judgment. God will set the soul at a spiritual liberty, and so heal it. Thus you see the point clear, that God is the great physician of the soul.
除非上帝更加仁慈，否则这些事情会发生。当有罪恶和违背上帝的律法时，就会有一个被束缚在永恒的谴责和罪恶中的状态。当有罪恶的倾向肆虐，并将我们从一个罪恶程度带到另一个罪恶程度时，上帝的审判和愤怒就会从天上显现出来。现在，当上帝医治时，他医治得完全，但在某些方面却较慢，正如我们将在后面看到的。在赦免罪恶方面，他医治得完全。但在别的方面，如成圣，他是逐渐地医治。他逐渐地堵塞我们腐败的出路。对于其他事情和在这个世界上的审判，他消除了恶意，并消除了它们的刺，也就是毒液；正如他之后所说，“因为我的怒气已经转离，”当怒气被移除并从事物中转移时，它们就不再是审判了。保罗在监狱中又怎么在乎呢，当他知道上帝的愤怒并没有伴随着枷锁呢？使徒行传 16:19 等。当苦难中的愤怒被消除，灵魂得到安慰，那么一个人处于什么样的境地就无关紧要了，他带着天堂和乐园。 因此，到目前为止，上帝消除了那些带有毒素的疾病和病痛，改变了状况，使我们所遭受的一切都具有锻炼、医治或纠正的性质。但是，那使一切都变得有毒，并使最小的十字架成为诅咒并深深沉没的，是上帝的愤怒与事物相结合，诗篇 89:46。最小的十字架，当它带有上帝的愤怒和报应，并向灵魂报告，我得罪了上帝，他这样降下愤怒是公正的：这是可怕的，它给十字架带来了刺痛。现在，上帝在这里应许消除那个，'我要医治他们的背道。'这首先主要是指在辩称方面的医治；从灵魂中除去那束缚它的罪恶，使其被定罪和审判。上帝将使灵魂得到属灵的自由，并医治它。这样，你们可以清楚地看到，上帝是灵魂的大医生。

Reason 1. For God who made the soul, knows all the diseases, windings, and turnings of it. He is an excellent anatomist: 'all things are naked and open before his eyes,' Heb. 4:13. He knows the inward part of the soul, the seat of all sin. We know not ourselves as he knows us. There is a mystery of self-deceit in the heart, which he knows who can search all the hidden corners of the heart, which is the reason why he is so good a physician, and so excellent. Because he is a discerner and searcher of the heart, who can see all, and so can cure all, being above the sting of conscience, he hath a remedy above the malady. He is greater than our conscience. Therefore he can cure our conscience.
原因 1. 造灵的上帝知道它的一切疾病、曲折和转变。他是一位出色的解剖学家：“万物在他眼前都是赤露敞开的”（希伯来书 4:13）。他知道灵魂的内在部分，即所有罪恶的根源所在。我们不像他那样了解自己。心中有一种自欺欺人的神秘，只有能探索心中所有隐藏角落的他才知道，这也是他成为一位出色的医生的原因。因为他是心灵的辨别者和探索者，能看到一切，因此能治愈一切，超越了良心的刺痛，他拥有超越疾病的治疗方法。他比我们的良心更伟大。因此他能治愈我们的良心。

Reason 2. And in the next place, as he can heal our souls, so he is willing to do it, which his willingness we may know by the medicine he doth it by, his own dear Son. He hath provided a plaster of his Son's blood to heal us. And besides his own inward willingness, being now a gracious father to us in Christ Jesus, he sends his ambassadors to heal and cure us in his name, 2 Cor. 5:20, to apply his medicines, and to beseech and entreat us to be reconciled. God, by them, entreats us to entreat him for pardon and mercy, and is so willing to be entreated, that ere we shall set out he teacheth us words, as we heard, 'Take unto you words,' &c. As he is an able, so he is a willing physician. Christ, the great physician, together with his Father, expects not that we should first come to him, but he comes first, and sends to us. The physician came to the sick, though for the most part the sick, if able, go to the physician, 1 John 4:9, 10. But here is the contrary. He came from heaven, took our nature upon him, and therein died, by which his blood-shedding, he satisfied the wrath of God, justly offended with us, Isa. 53:10. So he heals our souls that way, having undergone the anger and wrath of God, that his blood might quench and appease that anger by a plaster thereof made, and applied to our souls, Isa. 53:11, 12.
原因 2. 其次，他既能治愈我们的灵魂，也愿意这样做，他的愿意可以通过他所使用的药物来了解，那就是他自己亲爱的儿子。他已经准备了他儿子的血来治愈我们。除了他自己内心的愿意外，他现在在基督耶稣里对我们是一个仁慈的父亲，他派遣他的使者以他的名义来治愈和医治我们，哥林多后书 5:20，应用他的药物，并恳求我们与他和好。上帝通过他们恳求我们为宽恕和怜悯而恳求他，并且是如此愿意被恳求，以至于在我们出发之前，他教导我们言辞，正如我们所听到的，“拿起话语来”，等等。他既是一位有能力的医生，也是一位愿意的医生。基督，伟大的医生，连同他的父亲，不指望我们先去找他，而是他先来找我们。医生去看病人，虽然大多数情况下，病人如果有能力，会去找医生，约翰一书 4:9,10。但这里是相反的。他从天上来，担起我们的本性，并在其中死去，通过他的流血，他满足了上帝的愤怒，上帝因我们而正当地被冒犯，以赛亚书 53:10。 所以他以这种方式医治我们的灵魂，经历了上帝的愤怒和忿怒，他的血液可以通过制作和涂抹在我们的灵魂上的一种膏药来平息和安抚这种愤怒，以赛亚书 53:11, 12。

Do we doubt of his willingness, when he comes to us and calls us, 'Come unto me, all ye that labour and are heavy laden, and I will give you rest'? Mat. 11:28. It is his office which he hath assumed to heal our soul. The many cures he hath done sheweth the ability and willingness of the physician; cures whereof we are incapable, by reason of our mean condition. A king, as his place is greater, so sometimes his sins are greater than others are; yet he cured Manasseh, that sinful king, 2 Chron. 33:23, together with Mary Magdalen, Paul, Peter, and the rest, who were a company healed by this physician. Therefore all this is for the glory of our physician. We may see what he can do by what he hath done; as amongst us physicians are sought after according to their skill and cures done. Consider in the sacrament how ready God is to cure and to heal us, how gracious he is in the sacrament of baptism, wherein he engageth us to believe, admitting us into the covenant, and preventing us with mercy, before we knew what a covenant or seal was, Ezek. 16:6, seq. And so to persuade us of his willingness to forgive our sins and heal our rebellions, he hath ordained the sacrament, not for his sake, but to strengthen our weak faith, and help us. The point is easy for matter of our understanding, but hard in regard of use and application, especially when it should be made use of, in time of temptation. Then let us lay it up as a comfortable point, this gracious promise of God, 'I will heal their backsliding, I will love them freely,' &c. Lay this up against the hour of temptation, make use of it then, alleging unto God his own promise and nature, as David did, 'Lord, remember the promise wherein thou hast caused me to trust,' Ps. 119:49. Thou hast promised pardoning and healing [of] all our trangressions, &c. Remember thy free promises made in Jesus Christ. God cannot deny himself nor his word, but loves to have his bonds sued. Remember this. And when conscience is surprised with any sin, though it be never so great, look not on the disease so much as who is the physician, and what his plaster and medicine is. God is the physician, and the blood of Christ is the plaster. What if our sins be mountains! There is an ocean and a sea of mercy to swell above and cover these mountains of our sins, Mic. 7:18, 19. Our sins in this case are like fire, which, falling into the sea, is by and by quenched. What if our sins be of never so long standing (as these their backslidings here had continued hundreds of years, wherein they were a backsliding generation), yet it is no matter of what standing or continuance the disease is, so long as God hath promised to be the physician, and the blood of Christ is the plaster that healeth us, Isa. 1:18, 19. The question is not, What? How many? How great? and of what continuance our sins? but how we stand affected towards them, hate them, and resolve against them? That sin cannot hurt us which we fight against, mourn for, complain of, resolve to leave, and truly hate. Let us never stand, then, in comparisons with our sins, which bear no proportion to the infinite skill and power of our great physician, and to the infinite work of Christ's all-sufficient satisfaction. What canst thou object, O man? 'It is Christ that justifieth the ungodly, who art thou that condemneth? It is he that died, yea, rather, who is risen again, who is also at the right hand of God, and also maketh intercession for us,' Rom. 8:33, 34. Thou canst not satisfy for the least sin. God hath laid upon him the iniquities of us all, Lev. 16:21. 'The chastisements of our peace was upon him, and with his stripes we are healed,' Isa. 53:5.
当他来到我们面前，呼唤我们说：“凡劳苦担重担的人，可以到我这里来，我就使你们得安息。”（马太福音 11:28）我们是否怀疑他的意愿？他已经承担了治愈我们灵魂的职责。他所做的许多治愈显示了医生的能力和意愿；这些治愈是我们因为自身低微的状况而无法实现的。一个国王，由于其地位更高，有时他的罪过也比其他人更大；然而他治愈了罪恶的玛拿西王（《历代志下》33:23），以及马利亚·玛大肋纳、保罗、彼得和其他一些被这位医生治愈的人。因此，这一切都是为了我们医生的荣耀。我们可以通过他所做的来看到他的能力；就像在我们中间，医生根据他们的技能和治愈效果而受到追捧一样。在圣餐中，我们可以看到上帝是多么愿意治愈和医治我们，他在洗礼的圣礼中是多么宽容，他在我们还不知道什么是盟约或印记之前，就让我们相信并接纳了这个盟约，用怜悯来预先拯救我们（以西结书 16:6 及其后续经文）。 为了说服我们，他愿意宽恕我们的罪孽并治愈我们的叛逆，他设立了圣礼，不是为了他自己，而是为了加强我们脆弱的信仰，帮助我们。这一点在我们理解上很容易，但在使用和应用上很困难，特别是在面临诱惑的时候。那么让我们将这个令人舒适的承诺记在心中，上帝的这个恩慈的应许：“我要医治他们的背道，我要自愿爱他们”，等等。在诱惑来临的时候，利用这个承诺，向上帝提到他自己的应许和本性，就像大卫一样：“耶和华啊，求你记念向你仆人所应许的话，叫我有盼望”，诗篇 119:49。你已经应许宽恕和医治我们所有的过犯，等等。记住你在耶稣基督里所作的自由应许。上帝不能背弃自己和他的话语，他喜欢被人追求他的应许。记住这一点。当良心被任何罪恶所困扰时，不要过多关注疾病本身，而要关注医生是谁，他的药膏和药物是什么。上帝是医生，基督的血是药膏。就算我们的罪恶如山，又有何妨呢？ 有一个海洋和怜悯之海，涨起来覆盖我们的罪恶之山，弥迦书 7:18, 19。我们的罪恶就像火一样，落入海中，立刻就被扑灭。即使我们的罪恶存在了很长时间（就像这里的背道行为已经持续了几百年，他们是一个背道的世代），但只要上帝应许成为医生，基督的血就是医治我们的药膏，以赛亚书 1:18, 19。问题不是我们的罪有多少？有多大？持续多久？而是我们对罪的态度如何？我们是否憎恨它们？是否决心与之作斗争？罪对我们没有伤害，只要我们与之作斗争，为之悲伤，抱怨，决心离开，并真正憎恨它们。因此，我们永远不要与我们的罪进行比较，因为它们与我们伟大医生的无限技能和能力以及基督完全满足的无限工作没有可比性。你能提出什么反对的意见，人啊？“是基督称义那些不虔敬的人，你又是谁能定他们的罪呢？ 他就是那位已经死了，而且复活了的人，他也在神的右边，也为我们代求，罗马书 8:33, 34。你无法为最小的罪过偿还。神已经把我们众人的罪孽加在他身上，利未记 16:21。他为我们的平安受了责罚，因他的鞭伤，我们得了医治，以赛亚书 53:5。

Let us, therefore, be wise for afterwards, hear, read, lay up, and meditate for the time to come. For times will come, if we belong to God, that nothing will content or pacify the soul but the infinite worth and merit of an infinite and free mercy apprehended in the face of Jesus Christ. When our sins are set in order before us, the sins of our youth, middle, and old age, our sins against conscience, against the law and gospel, against examples, vows, promises, resolutions, and admonitions of the Spirit and servants of God; when there shall be such a terrible accuser, and God shall perhaps let the wounds of conscience fly open and join against us; when wrath shall appear, be in some sort felt, and God presented to the soul as 'a consuming fire,' Heb. 12:29, no comfort in heaven or earth appearing, hell beneath seeming ready to revenge against us the quarrel of God's covenant, Oh then for faith to look through all these clouds! to see mercy in wrath! love in correction! Heb. 12:6, life in death! the sweetness of the promises! the virtue and merit of Christ's sufferings, death, resurrection, and intercession at the right hand! the sting of death removed, 1 Cor. 15:55, sin pardoned and done away, and glory at hand! In sum, this promise made good, which leads unto all this happiness, as we shall by and by hear, 'I will heal their backsliding, I will love them freely, for mine anger is turned away.' Oh, this is a marvellous matter, then, to be persuaded of! Therefore let us make a right use of these words in due season, for they are 'like apples of gold, with pictures of silver,' Prov. 25:11, like balm to a green wound, like delivery in a shipwreck. But, indeed, all comparisons come far short of this illustration, as the terror of incensed wrath in the fearful apprehension of eternal, unspeakable misery, is beyond any other fear, apprehension, or joy.
因此，让我们聪明起来，听、读、储存和思考未来的时刻。因为如果我们属于上帝，那么只有耶稣基督面前无限的价值和功德所带来的无限和自由的怜悯才能满足和安抚我们的灵魂。当我们的罪恶在我们面前排列整齐，包括我们年轻时的罪恶、中年时的罪恶和老年时的罪恶，我们违背良心、违背律法和福音、违背榜样、誓言、承诺、决心和圣灵和神仆的劝告的罪恶；当会有这样一个可怕的控告者，上帝也许会让良心的伤口裂开并与我们对抗；当愤怒出现时，在某种程度上被感受到，并且上帝被呈现给灵魂为“烈火”，来自希伯来书 12:29，天堂或地球上没有任何安慰，地狱似乎准备对我们报复上帝的约的争端，哦，那么需要信心透过这一切阴云！看到愤怒中的怜悯！纠正中的爱！希伯来书 12:6，死亡中的生命！应许的甜蜜！基督受苦、死亡、复活和在右边代求的功德和价值！死亡的毒针被拔除，哥林多前书 1: 15:55，罪被赦免和消除，荣耀即将来临！总之，这个应许得以实现，引领我们走向所有这些幸福，正如我们马上要听到的那样：“我要医治他们的背道，我要自愿爱他们，因为我的怒气已经转消。”哦，这是一件奇妙的事情，我们应该相信！因此，让我们在适当的时候正确使用这些话语，因为它们就像“金苹果上的银镶嵌”，箴言 25:11，就像对绿色伤口的香膏，就像在船难中的解救。但是，实际上，所有的比较都无法与这个描绘相提并论，因为对永恒、无法言喻的痛苦的可怕恐惧，在恐惧、理解或喜悦方面都超越了任何其他恐惧。

But lest this grace be abused by others (for we must not withhold the children's bread, for fear others partake with them unto whom it belongs not), let them know thus much: that those who turn this grace into wantonness, and will be evil, because God is thus gracious—that there is no word of comfort in the whole Scripture for them, who stand resolved to go on in their sins, presuming of mercy. See what God saith in this case, 'Lest there should be among you a root that beareth gall and wormwood; and it come to pass when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst: the Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven,' Deut. 29:18–20. 'God will wound the hairy scalp of such an one,' Ps. 68:21, who goes on in his wickedness, and means to be so. And in the New Testament those who thus make a progress in sin, what do they? They are said 'to treasure up unto themselves wrath against the day of wrath, and revelation of the righteous judgment of God,' Rom. 2:5. Therefore God's word speaks no comfort to those who purpose to live in any sin. All the comfort that can be spoken to such is, that yet they are not in hell; that yet they have time to return to this great Physician of the soul. But take such an one in his present condition, he can have no comfort in this estate, wherein there is but a step between him and hell. So as when the rotten thread of this uncertain life shall fail, or is cut asunder, down they fall. We have no comfort here for them, till they return. This precious balm belongs to the wounded conscience. Briefly for use then.
但是，为了避免他人滥用这种恩典（因为我们不能因为害怕其他人分享而不给予孩子们的面包，尽管他们不属于这个恩典），让他们知道这一点：那些将这种恩典变为放纵的人，因为上帝如此宽容而变得邪恶，圣经中没有任何安慰的话语适用于他们，他们决心继续犯罪，自以为会得到怜悯。看看上帝在这种情况下说了什么，“免得在你们中间有人心里存着恶念，说：我虽然行事自由，连有酒带有毒草，也必平安。”耶和华必不饶恕他，耶和华的怒气与嫉妒要向他发作，如烟冒出，将这书上所写的一切咒诅都加在他身上，耶和华要从天下涂抹他的名字。”（申命记 29:18-20）“神必击破敌人的头，就是那行在罪孽中而不肯悔改的人。”（诗篇 68:21）在新约中，那些在罪中继续前进的人，他们会做什么呢？ 他们被说成是“为将来的忿怒和上帝公义审判的启示而积蓄忿怒”，罗马书 2:5。因此，上帝的话语对那些打算继续犯罪的人没有任何安慰。对于这样的人，唯一能说的安慰是，他们还没有下地狱；他们还有时间回到这位伟大的灵魂医生那里。但是，以他目前的状态来看，他在这种状态下无法得到任何安慰，因为他只有一步之遥就会掉进地狱。所以，当这个不确定的生命的腐烂的线断裂或被切断时，他们就会坠落。在他们回头之前，我们对他们没有安慰。这种宝贵的香膏属于受伤的良心。简言之，用于实际。

Use. Seeing that our God is a healing God, as we can admire the wisdom, skill, and excellency of our physician, so let us much more make use of him upon all occasions. Trust and cleave to him, not like good Asa (but not good in this), who forgot himself, and sent first to the physicians, 2 Chron. 16:12. But let us especially rely upon God, and look to him, who can 'create help,' Isa. 4:5, and must bless all means whatsoever. He is a healing God, who will heal all rebellions, and the most grievous sicknesses. He is a physician that is good for all turns. There are some diseases which are called the scorn of physicians, as the gout, the ague, and the like; wherein, in some cases, they are put to a stand, and know not what to do. But God is never at a loss. His skill cannot be set down. He is good at all diseases, to pardon all manner of sins. Therefore let us go to him for cure, seeing there is neither sin, nor grief, nor terror of conscience arising thereupon, which can be so great but God can cure both the sin and the terror, if we take a right course, and speak peace to the soul. God is a healing God, arising when he comes 'with healing in his wings,' Mal. 4:2. As he saith, 'I will heal their rebellion,' &c. And as he is a healing physician, so he puts his patients to no charge. For as he saith, 'I will heal their backslidings;' so he saith, 'I will love them freely.'
使用。既然我们的上帝是一个医治的上帝，我们可以欣赏我们的医生的智慧、技能和卓越，那么在所有场合上我们更应该利用他。信靠并依附于他，不像好的亚撒（但在这方面不好），他忘记了自己，首先派人去找医生（《历代志下》16:12）。但我们尤其要依靠上帝，并仰望他，他能够“创造帮助”（以赛亚书 4:5），并且必须祝福一切手段。他是一个医治的上帝，他将医治一切叛逆和最严重的疾病。他是一个对所有情况都有益的医生。有些疾病被称为医生的嘲笑，如痛风、发热等，在某些情况下，他们陷入困境，不知道该怎么办。但上帝永远不会迷失。他的技能无法言喻。他擅长治疗所有疾病，宽恕各种罪恶。因此，让我们去找他治愈，因为没有罪恶、痛苦或由此产生的良心恐惧是如此巨大，以至于上帝不能治愈罪恶和恐惧，只要我们采取正确的方式，并对灵魂说和平。上帝是一个医治的上帝，当他带着医治之翼而来时（玛拉基书 4:2）。 正如他所说，“我要医治他们的叛逆”，等等。正如他是一位治愈的医生，他不会让他的病人花费任何费用。因为正如他所说，“我要医治他们的背道”，他也说，“我要自由地爱他们”。'

Therefore let us the more build upon this truth, which is indeed the sum of all godliness. For what is the gospel but the triumph of mercy? Do but consider the scope of God in the new covenant, whereof the sacrament is a seal, which is only to shew forth the exaltation of the grace and mercy of God in Jesus Christ, above all unworthiness whatsoever. For all there is for the glory of his mercy. For in the covenant of grace, mercy doth triumph against judgment and justice; which mercy of God in Christ is said by the apostle 'to reign unto life everlasting, by Jesus Christ our Lord,' Rom. 5:21. It reigns, and hath a regiment* above, and over all. For mercy in God stirred up his wisdom to devise a way, by shedding of the blood of Christ Jesus, God-man, to satisfy divine justice, and rejoice against it. But whence comes this, that justice should be so satisfied? Because a way is found out, how none of God's attributes are losers by mercy. Wherefore in any temptation, when we are prone to doubt of God's love, say, What! shall we wrong God more, by calling in question his mercy, and the excellency of his lovingkindness, which is more than any other sin we have committed? This is a sin superadded against his mercy, power, goodness, graciousness, and love in healing of sin; which takes away the glory of God in that attribute, wherein he labours to triumph, reign, and glorify himself most, and 'which is over all his works,' Ps. 145:9. Therefore he that offends herein, in denying God the glory of his great, tender, unspeakable mercy, whereby he would glorify himself most in the covenant of grace, he offends God most.
因此，让我们更加坚信这个真理，它确实是所有敬虔的总结。因为福音不就是怜悯的胜利吗？只要考虑一下上帝在新约中的目标，其中圣礼是一个印记，它只是为了展示上帝在耶稣基督里的恩典和怜悯的卓越，超越一切不值得。因为一切都是为了他的怜悯的荣耀。因为在恩典的约中，怜悯战胜了审判和公正；使徒说，上帝在基督里的怜悯“借着我们的主耶稣基督，统治到永生”，罗马书 5:21。它统治着，并且在上面和所有事物之上有一种统治权。因为上帝的怜悯激发了他的智慧，想出了一种方法，通过基督耶稣的宝血，上帝-人，来满足神圣的公正，并对其感到欢喜。但是这种公正为何如此满足呢？因为找到了一种方法，使上帝的属性都不会因怜悯而受损。所以在任何试探中，当我们倾向于怀疑上帝的爱时，要说，什么！我们难道要通过质疑他的怜悯和他的慈爱的卓越来更加伤害上帝吗？这种慈爱比我们所犯的任何其他罪更重要吗？ 这是一种对他的怜悯、能力、善良、恩慈和爱在医治罪恶方面的超越性罪行；这剥夺了上帝在这一属性中的荣耀，他努力要在其中凯旋、统治和荣耀自己，正如诗篇 145:9 所说：“他对他一切所造的，都有恩慈。”因此，那些在这方面犯罪，否认上帝的伟大、温柔、无法言喻的怜悯，以此来在恩典的约中最大程度地荣耀自己的人，是对上帝犯下最大的罪。

Therefore let us, at such times as God awakens conscience, be so far from thinking that God is unwilling to cure and help us, as to think that hereby we shall honour God more by believing than we dishonoured him by our sin. For the faith of an humble, contrite sinner, it glorifies God more than our better obedience in other things doth; because it gives him the glory of that wherein he delights, and will be most glorified, the glory of his mercy and truth, of his rich, abundant mercy that hath no bounds. There is no comparison between the mercy of God in the covenant of grace, and that to Adam in the state of nature. For in the first he did good to a good man; first he made him good, and then did him good. But when man did degenerate, and was fallen into such a cursed estate as we are, for God then to be good to a sinner, and freely to do good, here is goodness indeed, triumphant goodness. Cain was a cursed person, who said, 'My punishment is greater than can be borne,' Gen. 4:13. We know who spake it. No; God is a physician for all diseases. If they be 'crimson sins,' he can make them 'white as wool,' Isa. 1:18.
因此，当上帝唤醒良心时，我们绝不应该认为上帝不愿意治愈和帮助我们，而是应该认为相信上帝比我们的罪行更能荣耀上帝。因为一个谦卑、悔罪的罪人的信心比我们在其他方面更好的顺从更能荣耀上帝；因为它给予他他所喜悦和将要最受荣耀的荣耀，他的怜悯和真理的荣耀，他丰富、无限的怜悯的荣耀。上帝在恩典的约中的怜悯与亚当在自然状态下的怜悯之间没有可比性。因为在第一个人中，他对一个好人行善；他首先使他成为好人，然后对他行善。但当人堕落，陷入像我们这样被诅咒的状态时，上帝对一个罪人行善，自由地行善，这才是真正的善良，胜利的善良。该隐是一个被诅咒的人，他说：“我的刑罚太重，无法承受。”（创世记 4:13）我们知道是谁说的。不，上帝是一位治愈一切疾病的医生。如果它们是“朱红的罪恶”，他可以使它们“白如雪”（以赛亚书 1:18）。

Who would not be careful therefore to search his wounds, his sins to the bottom? Let the search be as deep as we can, considering that there is more mercy in God, than there can be sin in us. Who would favour his soul? especially considering, if he neglect searching of it, sins will grow deadly and incurable upon that neglect. Let this therefore encourage us not to spare ourselves, in opening the wounds of our souls to God, that he may spare all. Thus we saw formerly, the church here is brought in dealing plainly with God, and confessing all (for she had an excellent teacher), and God answers all; beginning with this, 'I will heal their backsliding.' They were idolaters, and guilty of the sins of the second table in a high measure (no petty sins), yet God saith, 'I will heal their backsliding,' &c. Which being healed, then an open highway is made for all other mercies whatsoever, which is the next point we observe hence:
谁不会小心翼翼地搜寻自己的伤口，自己的罪恶呢？让我们尽可能深入地搜寻，要知道上帝的怜悯比我们的罪恶更多。谁会关心自己的灵魂呢？特别是要考虑到，如果忽视搜寻，罪恶将变得致命和无法医治。因此，让我们不要吝惜自己，向上帝敞开我们灵魂的伤口，让他施以怜悯。正如我们以前所看到的，教会在这里坦率地与上帝交流，并承认一切（因为她有一位出色的教师），而上帝回应了一切；从这里开始，他说：“我要医治他们的背道。”他们是偶像崇拜者，犯了第二诫的罪（不是小罪），然而上帝说：“我要医治他们的背道”，等等。一旦背道得到医治，就为所有其他的怜悯打开了一条大道，这是我们从中观察到的下一个要点。

Obs. That the chief mercy of all, which leads unto all the rest, is the pardon and forgiveness of sins.
所有的主要恩典，引领我们获得其他一切恩典的，是赦免和宽恕罪过。

Healing of the guilt of sin, we see, is set in the front of these petitions formerly shewed; which as it is the first thing in the church's desire, 'Take away all iniquity,' &c, so it is the first thing yielded to in God's promise, 'I will heal their backsliding,' &c. Pardon of sin, and cure of sin, whereby the conscience ceaseth to be bound over to condemnation, is the first and chiefest blessing of God, and is that for which the church falls out in a triumph. 'Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage, because he delighteth in mercy,' &c., Micah 7:18, 19, 20. And this is that excellent and sweet conclusion of the new covenant also, whereupon all the rest of those former foregoing mercies there are grounded. For, 'I will forgive their iniquity, and I will remember their sin no more,' Jer. 31:34. Yea, this is the effect of that grand promise made to his church after the return of their captivity. 'In those days, and at that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found; for I will pardon them whom I reserve,' Jer. 50:20. The point is plain and clear enough; it needs no following. The reason is,
罪孽的愧疚的疗愈，我们看到，是在先前展示的这些祈求的前面设定的；正如它是教会渴望的第一件事情，“除去一切罪孽”，等等，它也是上帝承诺中首先履行的事情，“我要医治他们的背道”，等等。罪的赦免和治愈，使良心不再被定罪，是上帝的首要和最重要的祝福，也是教会欢欣鼓舞的原因。“谁像你这样赦免罪孽，宽恕你产业余剩之民的过犯，不永远怀怒，因喜爱施恩”，弥迦书 7:18-20。这也是新约的卓越而甜美的结论，其他前述的恩典都以此为基础。“我要赦免他们的罪孽，不再记念他们的罪恶”，耶利米书 31:34。是的，这是他们被掳归回后，上帝向教会所作的伟大应许的结果。 在那些日子里，耶和华说，以色列的罪孽将被寻找，却找不到；犹大的罪恶也将不被发现；因为我要赦免我所保留的人。《耶利米书》50:20。这一点是明确清楚的，不需要进一步解释。原因是，

Because it takes away the interposing cloud. God is gracious in himself. Pardon of sin removes the cloud betwixt God's gracious face and the soul. Naturally, God is a spring of mercy; but our sins stop the spring. But when sin is pardoned, the stop is taken away, and the spring runs amain. God is not merciful as a flint yields fire, by force; but as a spring, whence water naturally issues.
因为它消除了干扰的云彩。上帝本身是仁慈的。罪的赦免消除了上帝仁慈的面容与灵魂之间的障碍。自然地，上帝是怜悯的源泉；但我们的罪阻止了这个源泉。但是当罪得到赦免，阻碍被消除，源泉就会涌动。上帝的怜悯不是像燧石产生火焰那样强制性的；而是像泉水，自然地涌出。

Quest. Seeing forgiveness of sins unstops this spring, why do we not feel this mercy?
为什么我们不感受到这种怜悯，当我们看到罪孽得到宽恕时，这个泉源就会被打开？

Ans. Surely, because some sin or other is upon the file uncancelled,* perhaps unconfessed; or because we are stuffed with pride, that we believe not; or are so troubled, or trouble ourselves, that we apprehend not, or believe not the pardon of sins confessed and hated. But sure it is, forgiveness of sins unstops the spring of mercy, and unveils God's gracious face in Jesus Christ unto us. Sin being not pardoned, this stops, as the prophet speaks. Our iniquity is that which keeps good things from us. Therefore the chief mercy is that which removes, that which unstops the current of all mercy. 'I will heal their backsliding,' &c. Look at a condemned prisoner in the tower! Let him have all contentment; as long as he is in the displeasure of the prince, stands condemned, and the sentence unreversed, what true contentment can he have? None at all. So it is with a sinner, that hath not his pardon and quietus est from heaven. Yield him all contentment which the world can afford; all the satisfaction that can issue from the creature; yet what is this to him, as long as he hath not mercy, and that his conscience is not pacified, because it is not cleansed and washed with the blood of Christ?
答案：当然，因为文件上可能有未取消的某种罪恶，也许是未经承认的；或者因为我们充满了骄傲，以至于我们不相信；或者我们如此困扰，或者自己困扰自己，以至于我们无法理解，或者不相信已经承认和憎恶的罪孽的赦免。但是，确实是，罪孽的赦免打开了怜悯的泉源，并向我们展示了耶稣基督中上帝慈爱的面容。正如先知所说，罪孽未得赦免，这就停止了。我们的罪孽使我们失去了美好的事物。因此，最重要的恩典就是那种消除、打开所有恩典之流的恩典。'我要医治他们的背道'等等。看看塔中的一个被判死刑的囚犯！让他拥有一切满足；只要他处在王子的不悦之中，被判了死刑，而且判决没有被撤销，他能有什么真正的满足呢？根本没有。对于一个没有从天堂得到赦免和解脱的罪人来说，情况也是如此。 尽管给予他世界所能提供的一切满足；所有来自创造物的满足；然而，只要他没有怜悯，他的良心没有平静，因为它没有被基督的血洗净，这对他来说意味着什么呢？

Sin is like Jonah: whilst he was in the ship, there was nothing but tempest, Jonah 1:4; like Achan in the army, Joshua 7:11, 12: whilst he was not found out, God's judgment followed the camp. Sin is that which troubleth all. Therefore it must be taken away first; and therewith all evil is taken away. Therefore, the first mercy is a forgiving, pardoning, and quieting mercy. When the blood of Jesus Christ, by the hand of faith, is sprinkled upon the soul, God creating a hand of faith to sprinkle and shed it upon the soul, 'Christ loved me, and gave himself for me,' then the soul saith, Though my sins be great, yet the satisfaction of Christ is greater. God hath loved me, and gave his own Son for me; and I apply this to myself, as it is offered to me, and take the offer. This pacifieth the soul, as it is written, 'The blood of Christ, who through the eternal Spirit offered himself without spot to God, is that which purgeth our conscience from dead works to serve the living God,' Heb. 9:14. To a repentant sinner, this 'blood of sprinkling speaks better things than the blood of Abel,' Heb. 12:24: not as his blood cried for vengeance, but mercy, mercy. When the soul is thus pacified, there is the foundation of all other mercy whatsoever. The order is this: when God is reconciled, all is reconciled; when God is at peace with us in the forgiveness of sins, then all is peaceable at home and abroad. Conscience is in peace within, and all the creatures at peace without; all which, with all that befalls us, have a command to do us no hurt; as David gave charge to the people, of Absalom. When God is reconciled and at peace, all things are at peace with us. For is not he Lord of hosts, who hath the command of all the creatures? Therefore this grace of forgiveness is the chief grace.
罪就像约拿：当他在船上时，只有暴风雨，约拿书 1:4；就像亚干在军队中一样，约书亚记 7:11, 12：当他没有被发现时，上帝的审判降临到营中。罪是一切的麻烦之源。因此，首先必须除去罪恶；然后所有的邪恶都会被除去。因此，第一个怜悯是宽恕、赦免和安抚的怜悯。当耶稣基督的宝血，通过信心之手，洒在灵魂上时，上帝创造了一个信心之手，将宝血洒在灵魂上，“基督爱我，并为我舍己”，那么灵魂就会说，虽然我的罪重大，但基督的救赎更伟大。上帝爱我，并为我舍了自己的儿子；我将这个应许应用于自己，并接受这个应许。这使灵魂平静下来，正如经上所写，“基督的血，借着永远的灵，将自己无瑕疵地献给上帝，洁净我们的良心，使我们事奉永活的上帝”，希伯来书 9:14。对于一个悔改的罪人来说，“洒血的耶稣说着比亚伯的血说着更美好的事”，希伯来书 12:24：不是像亚伯的血呼喊复仇，而是怜悯，怜悯。 当灵魂得到平静，就是所有其他怜悯的基础。顺序是这样的：当上帝与我们和解时，一切都和解了；当上帝在宽恕罪孽中与我们和平相处时，家庭和国家都和平。内心的良心得到平静，所有的生物都和平；所有这一切，以及发生在我们身上的一切，都被命令不伤害我们；就像大卫对人民对抗押沙龙时所下的命令。当上帝与我们和解并和平相处时，一切都与我们和平相处。因为他不是万军之主吗？他有所有生物的命令权。因此，宽恕的恩典是最重要的恩典。

To shew it in one instance more. David was a king and a prophet, a comely and a valorous person. But what esteemed he most? Did he say, Blessed is the man who is a king, or a prophet, or a valiant warrior, or hath dominion, obedience, or great possessions, as I have? Oh, no. 'Blessed is the man whose sins are forgiven, and whose iniquities are covered,' Ps. 32:1. You see wherein this holy man David sets and pitcheth happiness, in the forgiveness of sins. Blessed is such a man. Though he were a king, he knew well enough that if his sins were not pardoned and covered he had been a wretched man.
展示另一个例子。大卫是一位国王和先知，一个英俊而勇敢的人。但他最看重什么？他说过：“有福的人，他的过犯得赦免，他的罪得遮盖。”（诗篇 32:1）你看到这位圣洁的大卫将幸福放在何处，就是在罪过得到赦免之中。有福的是这样的人。即使他是一位国王，他也清楚地知道，如果他的罪过没有得到赦免和遮盖，他将是一个可怜的人。

Use 1. Therefore, this should teach us to desire of God continually the pardon of our sins; and we should make it the chief desire of our souls that God would shine upon them in Jesus Christ, pardon and accept us in his beloved. They go together.
因此，这应该教导我们不断地渴望上帝宽恕我们的罪过；我们应该使之成为我们灵魂的首要渴望，希望上帝在耶稣基督里照耀我们，宽恕并接纳我们。它们是相辅相成的。

Use 2. And bless him for this above all other blessings, as it is Ps. 103:1, 3, 'Bless the Lord, O my soul; and all that is within me, bless his holy name,' &c. Why? 'Who forgiveth all thy iniquities, and healeth all thy diseases.' We should bless God most of all for this, that he hath devised a way by Christ to receive satisfaction for sin, to pardon it, and say unto our souls, 'I am thy salvation,' Ps. 35:3. This is the greatest favour of all.
使用 2。并且最重要的是，感谢他，因为这是诗篇 103:1、3 所说的：“我的灵哪，你要称颂耶和华；凡在我里面的，都要称颂他的圣名。”为什么呢？“他赦免你一切的罪孽，医治你一切的疾病。”我们应该最为感谢上帝的是，他通过基督为我们设想了一条道路，以便对罪孽得到满足，宽恕它，并对我们的灵魂说：“我是你的拯救”，诗篇 35:3。这是最大的恩惠。

Quest. But you ask, How shall I know that God hath healed my soul in regard of the forgiveness of sins?
但你问，我如何知道上帝已经医治了我的灵魂，关于罪孽的赦免？

Ans. The answer is, If, together with pardon of sin, he heal sin. For God, when he takes away the venom of a wound that endangers death, the deadly disease, he takes away also the swelling of the wound and glowing of it. When he ceaseth to make it deadly, he heals the soul withal, and subdues our iniquities, as his promise is, Micah 7:19. So there is, together with pardoning mercy, curing mercy in regard of sanctification. Where God is a Father to make us sons, he is a Father to beget us anew. So where Christ comes by blood to wash away our sins, he comes by water also and the Holy Ghost; where he is a Comforter in the forgiveness of sins, he is a sanctifier. And the soul of a distressed sinner looks to the one as well as the other. Ask the soul of any man who is truly humbled, What do you chiefly desire? Oh, that God would pardon my sins! But is that all? No; that he would also heal my sins and subdue my rebellions, that I may not any longer be under the government and tyranny of my lusts, but under God's gracious government, who will guide me better than before, Hos. 2:7. This we see to be the order in the Lord's prayer. After we are taught to say, 'Forgive us our trespasses,' it follows, 'And lead us not into temptation, but deliver us from evil,' which is for the time to come, Mat. 6:12, 13. So David, 'Cleanse me from my secret sins, and keep me, that presumptuous sins have not dominion over me,' &c., Ps. 19:12, 13. So that this is the desire of an afflicted conscience truly humbled, curing as well as covering of sin. This is a sure evidence that our sins are pardoned.
答案是，如果他除了赦免罪恶，还医治罪恶。因为上帝在除去危及生命的伤口毒液时，也会消除伤口的肿胀和发炎。当他停止使其致命时，他也医治了灵魂，并征服了我们的罪孽，正如他的应许所说，弥迦书 7:19。所以，在赦免的怜悯之外，还有关于成圣的医治怜悯。上帝既是父亲使我们成为儿子，也是父亲使我们重生。所以，当基督以血洗净我们的罪恶时，他也以水和圣灵而来；当他在赦免罪恶中作为安慰者时，他也是成圣者。一个困苦罪人的灵魂向这两者都仰望。问任何真正谦卑的人的灵魂，你最渴望什么？哦，愿上帝赦免我的罪恶！但仅此而已吗？不，愿他也医治我的罪恶，征服我的叛逆，使我不再受我的私欲的统治和暴政，而是受上帝慈爱的统治，他将比以前更好地引导我，何西阿书 2:7。这正是我们在主祷文中看到的顺序。 在我们被教导说“饶恕我们的过犯”之后，接着是“不叫我们陷入试探，但救我们脱离凶恶”，这是为了未来的时候，马太福音 6:12, 13。所以大卫说，“求你洁净我，免得我因隐藏的过犯有罪；也求你拯救仆人，免得我受外人的辱骂”，诗篇 19:12, 13。所以这是一个真正谦卑的受苦良心的渴望，既治愈又遮盖罪恶。这是我们罪恶得到赦免的确凿证据。

2. Then again, when there is peace: when the soul feels this, it is a sign that God hath healed the soul. 'For,' saith the apostle, 'being justified by faith, we have peace with God through our Lord Jesus Christ,' Rom. 5:1. The blood of Christ hath a pacifying power in forgiveness of sins. When Jonah was cast out, there was a calm, Jonah 1:12; so when sin is cast out and pardoned, there is a calm in the soul, which comes from the forgiveness of sins.
然而，当和平降临时：当灵魂感受到这一点时，这是上帝医治了灵魂的迹象。使徒说：“我们因信称义，便与神和好，借着我们的主耶稣基督。”（罗马书 5:1）基督的血在赦免罪孽中具有平息的力量。当约拿被抛出去时，海面平静了（约拿书 1:12）；同样，当罪被驱逐和赦免时，灵魂中就会有平静，这来自于罪孽的赦免。

3. Again, healing is known by this, if we have hearts willing to be searched, for then our will is cured, which in the state of grace is more than our obedience. When we would be better than we are, then certainly our will is not in league with corruptions. Now, where the will is so much sanctified, I resolve to be better, I would be better, and I use all means, being glad when any joins with me against my corruptions, I am glad of all such advantages, here is a good sign. As now, when a man goes to church, and desires, 'O that my corruptions might be met withal! O that I might be laid open to myself, and know myself better than I have formerly done!' this is the desire of an ingenuous soul. Where there is no guile of soul, a man is glad to have himself and his corruptions discovered, whereas another frets and kicks, and rageth against the word of God, which is a sign that there is some league betwixt him and his sin. You have some that, above all things in the world, they would not have such and such downright ministers. O take heed; this is a sign of a hollow heart, and that a man is in love with his disease. Can there be a cure where there is a love of the disease?
再次，如果我们有愿意被搜寻的心，那么我们就知道了治愈，因为在恩典的状态下，我们的意愿比顺从更重要。当我们想要比现在更好的时候，我们的意愿肯定与腐败没有勾结。现在，当意愿如此圣化时，我决心变得更好，我希望变得更好，并且我使用一切手段，当有人与我一起对抗我的腐败时，我感到高兴，我对所有这些优势感到高兴，这是一个好迹象。就像现在，当一个人去教堂，并且渴望“哦，愿我的腐败能够被发现！愿我能够对自己敞开心扉，比以前更了解自己！”这是一个真诚灵魂的愿望。在没有欺骗的灵魂中，一个人乐于让自己和他的腐败被发现，而另一个人则愤怒、反抗并对上帝的话语发怒，这表明他与自己的罪之间有某种勾结。你会发现有些人，世界上最不愿意的就是那些直截了当的牧师。哦，小心；这是一个虚伪的心灵的迹象，表明一个人爱上了自己的疾病。在对疾病有爱的地方，能有治愈吗？

4. Not to name many, the last, which is a high pitch, shall be, by our estimation of things here and above. What hath this healing wrought in thee? What estimation of things? How is thy heart weaned from the world? How are thy affections set on things which are above? Col. 3:1. When a sick man is soundly recovered, though his distempered palate could not relish the best meats in his sickness, yet now he relishes and loves the best most of all. Look, then, to ourselves. How forget we, with blessed St Paul, 'the things which are behind, pressing hard to the mark which is before, for the high prize of that calling'? Philip. 3:13. How stand we affected, to long for our country? this world being only the place of our pilgrimage. Surely a soul that is soundly healed is an undervaluing soul, to use this world and all things therein as though we used them not; and it is also a valuing soul, to covet spiritual things above all, 1 Cor. 7:29, 31. 'O,' saith David, 'how I love thy law, it is my meditation all the day; I love thy commandments above gold, yea, above fine gold,' Ps. 119:97, 127. The joy of this estate 'is a joy unspeakable and glorious,' 1 Pet. 1:8, of which it is said 'the stranger shall not meddle with,' Pro. 14:10. Thus much concerning the disease. Before we come to the cure a question ariseth.
不多说，最后一个，也就是高音，将根据我们对此处和上面事物的估计来确定。这个治愈对你有什么影响？对事物的估计是什么？你的心如何从世界中脱离？你的情感如何放在那些在上面的事物上？歌罗西书 3:1。当一个病人康复后，虽然他在病中无法品味到最好的食物，但现在他最喜欢和品味最好的是这些食物。那么，看看我们自己。我们如何像保罗一样忘记“背后的事情，为了那前面的标杆而努力，为了那高召的奖赏”？腓立比书 3:13。我们对家乡的渴望如何？这个世界只是我们朝圣之地。确实，一个康复的灵魂是一个贬值的灵魂，它将这个世界和其中的一切物质看作是无关紧要的；它也是一个重视的灵魂，渴望属灵的事物超过一切，哥林多前书 7:29, 31。“哦，”大卫说，“我何等爱慕你的律法，终日不住地思想。我爱你的诫命胜过金子，胜过精金，”诗篇 119:97, 127。这种状态的喜乐是“无法言喻和荣耀的喜乐”，彼得前书 1:8。 1:8，其中说“外人不得干涉”，箴言 14:10。关于这种疾病就说这么多。在我们谈到治疗之前，有一个问题出现了。

Quest. Whence, then, comes a calm in a carnal person?
问题：那么，一个肉体的人从何处得到平静？

Ans. From ignorance and deadness of conscience, or from diversion. As a sick man, when he talks with another man that is his friend, his mind is diverted that he feeleth not his sickness all the while, so wicked men, either their consciences are seared, and they go on in sin, or else they have diversions. Great persons are loath to hear, and are usually full of diversions from the time they rise till they sleep again. All diversions busy conscience about other things; so they keep themselves, that it may not trouble them. But the peace of a true Christian comes from another ground, from sound knowledge of his disease, and from sound satisfaction, by faith knowing Christ, the Spirit of God sealing this knowledge to the soul. If peace be thus settled, it is a sign of a sound cure.
从无知和良心的死寂，或者从分心。就像一个生病的人，当他与他的朋友交谈时，他的思维被分散，他在此期间感觉不到自己的病痛，所以邪恶的人，要么他们的良心已经被烙印，继续犯罪，要么他们有其他分心的事物。伟大的人不愿意听，通常从起床到再次入睡都充满了分心的事物。所有的分心都让良心忙于其他事情，这样他们就能保持自己，不被良心所困扰。但真正基督徒的平安来自另一个基础，来自对自己疾病的明确认识，以及通过信仰认识基督，上帝的灵将这种认识封印在灵魂中的坚实满足。如果平安是这样确立的，那就是一个健康治愈的迹象。

Quest. But you will say, How shall I know that my sins are pardoned when I am subject to those sins still?
但你会说，当我仍然受到这些罪的影响时，我怎么知道我的罪已经得到宽恕呢？

Ans. Not to speak of transient actual sins, that are past and pardoned, when we have repented of them; but of the root of all sin, which is weakness and corruption in us, fortified, and, as it were, intrenched by nature, occasions and custom. Of this the question is, How to discern of pardon, the root of sin remaining, and now and then foiling us? The answer is affirmative. We may have that sin pardoned, which yet occasionally may foil us still. For a man is in the state of health, though he have the dregs of a disease hanging upon him, whereby a man ofttimes hath some little fit of the disease. When nature and physic hath prevailed over the disease, yet after that, there may be grudgings. So when God hath cured the soul by pardon, and hath begun to cure in sanctification, the cure is wrought, though some dregs remain, because those dregs are carried away with daily physic, and daily flying to God, 'Lord, forgive our debts; Lord, heal us.' Every prayer and renewing of repentance carries some debt away, till death comes, that excellent physician, which once for all perfectly cures both soul and body, bringing both there where both shall have perfection.
不要说过去和已经得到赦免的短暂实际罪行，当我们对它们悔改时；而是指所有罪恶的根源，即我们内在的脆弱和腐败，被本性、机遇和习惯所加强和固守。关于这一点，问题是如何辨别赦免，而罪恶的根源仍然存在，不时地使我们失败？答案是肯定的。我们可以得到赦免，尽管偶尔仍然会失败。就像一个人身体健康一样，尽管身上还有疾病的残留物，导致有时会有一点疾病的发作。当自然和药物战胜了疾病之后，可能还会有些不满。同样，当上帝通过赦免治愈了灵魂，并开始在成圣中治愈时，治愈已经完成，尽管一些残留物仍然存在，因为这些残留物会随着每天的药物和每天向上帝祈求“主啊，赦免我们的债务；主啊，医治我们。”而逐渐消失。每一次祈祷和悔改的更新都会减少一些债务，直到死亡来临，那位卓越的医生，一次性完全治愈灵魂和身体，将它们带到一个完美的地方。

Quest. But you will say, Is God's grace weak, that it cannot carry away all dregs of corruption as well as pardon? Why is pardon in the forgiveness of sins absolute, when yet God suffers the dregs to remain, so as we still are subject to the disease of sin?
但你会说，难道上帝的恩典是脆弱的，不能除去所有的腐败物，就像宽恕一样吗？为什么宽恕罪孽是绝对的，而上帝却容许腐败物存在，以至于我们仍然受到罪恶的疾病的影响？

Ans. God is wise. Let us not quarrel with our physician, for he is wiser than we ourselves. For he makes these relics medicinal to us, as thus: naturally we are prone to security and spiritual pride, therefore he makes a medicine of our infirmities, to cure spiritual pride and security, and to set us a-work. Therefore the Jebusites, and the residue of that kind, were left uncast out from among Israel, that thereby he might prove Israel, and lest they should be a prey unto wild beasts to devour them, Judges 3:1. So some remainders of the flesh are left still in the best, that these wild beasts might not prey upon their souls. Spiritual pride, which is a detestable sin, robbing and denying God of his prerogative, and security, the grave of the soul, to cure these two especially, God makes the relics and remainders of sin a medicine unto us.
上帝是智慧的。让我们不要与我们的医生争吵，因为他比我们更聪明。因为他使这些遗物对我们有药用作用，如此：自然地，我们倾向于安全感和精神骄傲，因此他用我们的弱点来治愈精神骄傲和安全感，并让我们开始工作。因此，耶布斯人和其他类似的人留在以色列中没有被赶出去，这样他就可以考验以色列，免得他们成为野兽的猎物，被吞噬，士师记 3:1。因此，一些肉体的残余仍然留在最好的人身上，这样野兽就不能掠夺他们的灵魂。精神骄傲是一种可憎的罪恶，剥夺并否认上帝的特权，而安全感是灵魂的坟墓，为了特别治愈这两者，上帝将罪恶的遗物和残余物作为药物给我们使用。

Quest. Why doth God suffer these infirmities and diseases to remain in us?
为什么上帝容许这些弱点和疾病存在于我们之中？

Ans. Diseases are suffered, to put us in mind of infirmities in the root, which we knew not before. For if these should not sometimes break forth into a disease, we would think our nature were pure. Therefore God suffers them to break forth into diseases. Who would have thought that Moses had been passionate? Certainly, himself did not know himself, at the waters of strife, that the seeds of anger should be in the meekest man in the world! Num. 20:2. Who would have thought that David, whose heart smote him for cutting off the lap of Saul's garment, 1 Sam. 24:4, that so mild a man should have cruelty in him, and yet after that he committed murder? Who would have thought that Peter, who made such protestations of love to Christ, that though all men forsook him, yet he would not; yet after that should deny his Master, and forswear him? Matt. 23:33, 39, &c. All which was to shew us, that it is useful for us sometimes to have our corruptions break out, to put us in mind what inward weaknesses we have unknown and unsearched in us, and that we may know the depth of our corruption. God's children are gainers by all their infirmities and weaknesses, whereby they learn to stand stronger. Here is a main difference betwixt the slips of God's children, and the ordinary evil courses of others. They grow worse and worse. The oftener they fall into sin, the more they are settled upon their dregs. But God's child hath the remainders of corruption in him, from whence he hath infirmities, and whence he breaks into diseases. But notwithstanding, corruption is a loser hereby. For the oftener he falls into sin, it is the weaker and weaker. For the more he sees the root of it, the more he hates it, resolves and strives against it, till it be consummated by repentance and sanctifying grace. Let no man therefore be too much cast down for infirmities, though ofttimes they break out, if thereupon we find a renewed hatred, repentance, and strength against them. For God looks not so much, how much corruption there is in us, as how we stand affected to it, and what good there is, whether we be in league with it, and resist it. It is not sin that damns men, but sin with the ill qualities, sin unconfessed, not grieved for, and unresisted, else God hath holy ends in leaving corruption in us, to exercise, try us, and keep us from other sins. Therefore sin is left uncured.
疾病是为了让我们意识到我们之前不知道的根源上的弱点。如果这些弱点有时不会爆发成疾病，我们会认为我们的本性是纯洁的。因此，上帝允许它们爆发成疾病。谁会想到摩西会有暴躁的一面呢？当然，他自己在争水事件中并不知道自己内心有愤怒的种子，而他是世上最温和的人！民数记 20:2。谁会想到大卫，他因为割下扫罗衣襟而内心感到愧疚，撒母耳记上 24:4，一个如此温和的人竟然有残忍之心，而且之后还犯下了谋杀罪？谁会想到彼得，他对基督表达了如此深情的爱，即使所有人都离弃他，他也不会离弃；然而之后他却否认了他的主，发誓不认识他？马太福音 23:33, 39 等。所有这些都是为了向我们展示，有时候让我们的堕落暴露出来是有益的，这样我们才能意识到我们内心的未知和未探索的弱点，以及我们对堕落的深度有所了解。上帝的儿女们通过他们所有的软弱和弱点而受益，从而学会更坚强地站立。 这里是上帝的子民与其他人的普通邪恶行为之间的主要区别。他们越来越坏。他们越是陷入罪恶，就越是沉溺其中。但上帝的子民内心仍存有腐败的残余，从中产生软弱和疾病。然而，腐败因此而受损。因为他越是陷入罪恶，他就越是软弱。因为他越是看到罪的根源，他就越是憎恨它，决心与之斗争，直到通过悔改和圣化的恩典来完成。因此，如果我们发现对软弱的憎恶、悔改和抵抗，就不要因软弱而过于沮丧。因为上帝关注的不是我们内心有多少腐败，而是我们对腐败的态度，以及其中的善良，我们是否与之结盟并抵抗它。让罪恶不会使人灭亡，而是带有不良品质的罪恶，未经承认、未经悔过和未经抵抗的罪恶。否则，上帝在让我们内心存在腐败时有着圣洁的目的，以锻炼、试验我们，并防止我们犯其他的罪恶。因此，罪恶被留下未被治愈。

Now the way to have it cured, both in the pardon and likewise in sanctification, we have it in the context. What doth God say? 'I will heal their backsliding,' &c. After they had searched their hearts, and thereupon found iniquity, and then prayed, 'Take away all iniquity;' after they had desired a divorce from their sins, 'Asshur shall not save us;' and when they had some faith that God would cure them, and accordingly put confidence in God, 'the Father of the fatherless;' then saith God, 'I will heal their backsliding.' So that sense of pardon in the forgiveness of sins, and sense of grace, comes after sight, sense, weariness, and confession of sin. God doth not pardon sin, when it is not seen, sorrowed for, nor confessed, and where there is not some degree of faith, to come to God, 'the Father of the fatherless,' and the great Physician of souls. When we do this, as it is said in the context, then we find the forgiveness of sins, with the gracious power of God's Spirit healing of our diseases, 'I will heal their backsliding.'
现在，无论是在赦免还是在成圣方面，我们都可以在上下文中找到治愈的方法。上帝说什么呢？“我要医治他们的背道，……”在他们搜寻自己的内心，并因此发现了罪孽之后，他们祈祷说：“除去一切罪孽。”在他们渴望与罪恶分离的时候，他们说：“亚述不能拯救我们。”当他们对上帝有一些信心，并因此对上帝抱有信心时，上帝说：“我要医治他们的背道。”因此，对罪孽的赦免和恩典的感知是在看见、感受、疲倦和承认罪孽之后。上帝不会在罪孽没有被看见、悔悟或承认的时候赦免罪孽，也不会在没有一定程度的信心来到上帝面前，即“孤儿之父”和灵魂的大医生的时候。当我们按照上下文所说的去做的时候，我们就会找到罪孽的赦免，以及上帝的恩典之力医治我们的疾病，“我要医治他们的背道。”

Let us therefore remember this, lest we deceive our souls, for it is not so easy a thing to attain unto forgiveness of sins as we think.
让我们因此记住这一点，以免欺骗我们的灵魂，因为获得罪恶的宽恕并不像我们想象的那么容易。

And then again, though forgiveness of sins be free, yet notwithstanding there is a way whereby we come to forgiveness of sins that costs us somewhat. God humbles the soul first, brings a man to himself, to think of his course, to lay open his sins and spread them before God in confession, and working upon the soul hearty repentance; so to come to God, and wait for forgiveness of sins, perhaps a good while before there be a report of it. There are none who have sins forgiven, but they know how they come by it. For there is a predisposition wrought in man's soul by the Spirit, which teacheth him what estate he is in, and what his danger is, whereupon follows confession; and upon that, peace. God keeps his children many times a long while upon the rack before he speaks peace unto them in the forgiveness of sins, because he would not have them think slightly of the riches of his mercy. It is no easy matter to attain unto the sense of the forgiveness of sins, though indeed we should strive to attain it, that so we may walk in the comforts of the Holy Ghost. The difficulty of obtaining or recovering the sense of forgiveness, may be seen in David after his fall. Did he easily obtain sense of pardon? Oh no! God held him on the rack a long time, 'He roared all the day long, his moisture was turned into the drought of summer,' Ps. 32:3, 4. But when he had resolved a thorough, and no slight, confession; when he had resolved to shame himself and glorify God; then saith he, 'And thou forgavest my sin.' But till he dealt thoroughly with his soul without all guile, he felt no comfort. So it is with the children of God. When in the state of grace they fall into sin, it is no slight 'Lord, have mercy upon me' that will serve the turn; but a thorough shaming of themselves before God, and a thorough confession, resolving and determining to be under another government; to have Christ to govern them as well as to pardon them. God will no otherwise do it. Because he would glorify his rich mercy herein; for who would give mercy its due glory, if forgiveness were easily attained, without shaming of ourselves? If it came easily, without protestation and waiting upon God, as the church here, we should never be thoroughly humbled for our sins, and God would never have the glory of his mercy, nor known to be so just in hating of sin in his dear children, who long ago upon such terms have attained sense of forgiveness of sins. It is worth our trouble to search our souls and to wait at Christ's feet, never to give over until we have attained the sense of forgiveness of sin. It is heaven upon earth to have our consciences enlarged with God's favour in the pardon of sin.
然后再说，虽然罪过的宽恕是免费的，但是我们获得罪过宽恕的方式却需要付出一些代价。上帝首先使人谦卑，使人回到自己身上，思考自己的行为，向上帝忏悔并坦白自己的罪过，对灵魂进行深入的悔改；然后才能接近上帝，等待罪过的宽恕，可能要等很长时间才能听到宽恕的消息。没有人能够得到罪过的宽恕而不知道是如何得到的。因为圣灵在人的灵魂中产生了一种倾向，教导他自己处于什么状态，以及他的危险在哪里，随之而来的是忏悔；在忏悔之后，是平安。上帝常常让他的子民在得到罪过宽恕的平安之前经历很长时间的痛苦，因为他不希望他们轻视他丰盛的怜悯。获得或恢复罪过宽恕的感知并不容易，尽管我们确实应该努力获得它，以便我们可以在圣灵的安慰中行走。在大卫犯罪之后，可以看到获得或恢复罪过宽恕的感知是多么困难。 他是否轻易获得了宽恕的感觉？哦不！上帝折磨了他很长时间，他整天都在咆哮，他的湿气变成了干旱的夏天，诗篇 32:3, 4。但当他下定决心进行彻底而且不轻视的忏悔时，当他决定羞辱自己并荣耀上帝时，他说：“你赦免了我的罪。”但在他没有诚实地与自己的灵魂进行彻底交涉之前，他感受不到任何安慰。上帝的儿女也是如此。当他们在恩典的状态下犯罪时，简单的“主啊，怜悯我”是不够的；而是要在上帝面前彻底羞辱自己，彻底忏悔，并决心接受另一种统治；让基督不仅宽恕他们，也统治他们。上帝不会以其他方式行事。因为他要在这里彰显他丰盛的怜悯；如果宽恕轻易获得，不需要羞辱自己，那么谁会给予怜悯应有的荣耀呢？ 如果一切都轻而易举，没有抗议和等待上帝，就像这里的教堂一样，我们永远不会为我们的罪孽深感谦卑，上帝也永远不会因他的怜悯而得到荣耀，也不会知道他在憎恨他亲爱的儿女的罪孽时是如此公正，而那些早在很久以前就在这样的条件下获得了罪孽宽恕的感觉。我们值得费心去探索我们的灵魂，并在基督的脚前等待，永不放弃，直到我们获得罪孽宽恕的感觉。在罪孽赦免中，拥有上帝的恩典使我们的良心在地上得到扩展，这是天堂般的幸福。

What is the reason that many profess that God is merciful, and Christ hath pardoned their sins, &c.? If the ground be right, it is a high conceit of mercy; and such have been soundly humbled for their sins. But dost thou profess so, who livest carelessly in thy sins, and licentiously still? Surely* thy ground is naught, for hadst thou been upon the rack, in God's scalding-house, and smarted soundly for sin, wouldst thou take pleasure still to live in sin? Oh no! Those that go on carelessly in their actions and speeches, not caring what they are, did they ever smart for sin, who carry themselves thus? Surely these were never soundly humbled for sin, nor confessed them with loathing and detestation. Therefore let us mark the context here inferred. After they had confessed, prayed, and waited, resolving reformation in their false confidence, then God promiseth, 'I will heal their backsliding.' It is a fundamental error in a Christian course, the slighting of true humiliation, which goes along in all the fabric and frame of a Christian course. Let a man not be soundly humbled with the sight of his sins, his faith is weaker, and his sanctification and comfort the slighter. Whereas, if a man would deal truly with his own heart, set up a court there, and arraign, judge, and condemn himself (which is God's end in all his dealings, afflictions, and judgments inflicted upon us), the deeper we went in this course, the more would our comfort be, and the report of God's mercy, in the sense of that which follows, 'I will love them freely: for mine anger is turned away.'
为什么许多人声称上帝是仁慈的，基督已经赦免了他们的罪过等等？如果根基正确，这是对仁慈的高度自负；而且这些人已经为自己的罪过深感懊悔。但是，如果你在罪恶中漫不经心地生活，放纵自己，你也这样声称吗？毫无疑问，你的根基是不好的，因为如果你在上帝的炼狱中受苦，为罪过痛苦不堪，你还会喜欢继续生活在罪恶中吗？哦不！那些漫不经心地行事和言谈，不在乎自己是什么样子的人，他们曾经为罪过受过苦吗？毫无疑问，这些人从未真正为罪过深感懊悔，也没有厌恶和憎恶地承认过自己的罪过。因此，让我们注意这里所暗示的上下文。在他们承认、祈祷和等待，并决心改过的虚假自信之后，上帝承诺说：“我要医治他们的背道。”在基督徒的行程中，轻视真正的谦卑是一个根本性错误，真正的谦卑贯穿于整个基督徒的行程。如果一个人没有对自己的罪过深感懊悔，他的信仰就会更脆弱，他的圣化和安慰也会更加微不足道。 然而，如果一个人真正对待自己的内心，建立一个法庭，在那里审问、判断和定罪自己（这是上帝在对我们施加的一切处理、苦难和审判中的目的），我们越深入这个过程，我们的安慰就越多，对上帝的怜悯的报道也就越多，正如接下来的话所说：“我要自由地爱他们，因为我的怒气已经转消。”'

THE SIXTH SERMON
第六篇布道词

I will love them freely: for mine anger is turned away. I will be as the dew unto Israel; he shall grow as the lily, and cast forth his root as Lebanon.—HOS. 14:4, 5.
我将无条件地爱他们：因为我的怒气已经消散。我将如同露水般滋润以色列；他将如百合花般生长，像黎巴嫩一样扎根。-何西阿书 14:4, 5.

IT was a good speech of St Austin, 'Those that are to petition great persons, they will obtain some who are skilful, to frame their petitions; lest by their unskilfulness they provoke anger, instead of carrying away the benefit desired.' So it is here with God's people, being to deal with the great God, and not being able to frame their own petitions, God, as we heard before, doth it for them, and answers them graciously with the same mercies which he had suggested them to ask; his answer being exact to their petitions, 'I will heal their backsliding, I will love them freely,' &c., wherein God exceeds all physicians in the world whatsoever. For they have nature to help them. Physic is the midwife of nature, helping it to do that which it cannot do itself. Physic can do nothing to a dead man. But God is so great a physician, that he first gives life, and after that spiritual life is in some degrees begun; by little and little he heals more and more. 'I will heal their backslidings.'

We have an error crept in amongst some of the meaner, ignorant sort of people, who think that God sees no sin when he hath once pardoned men in justification; who falsely smooth themselves in this wicked, sensual conceit, think they can commit no sin offensive to God; as though God should frame such a justification for men, to blindfold him, and cast dust, as it were, in his eyes; or justify men, to make them loose and idle. No; it is false, as appeareth by this place; for how can God heal that he sees not? He sees it not to be revenged on them for it; but he sees sin, to correct it and to heal it. He sees it not after a revengeful, wrathful justice, to cast us into hell and damn us for it; but he sees it after a sort, to make us smart and lament for it, and to have many times a bitter sense of his wrath and forsaking, as men undone without a new supply of comfort and peace from heaven. Let a man neglect sanctification, daily sorrow and confession of sin, and now and then even craving new pardon for sins past, casting all upon a fantastic conceit of faith in their justification: what follows but pride, hardness of heart, contempt of others, and neglect of better than themselves, and proneness out of God's judgment, to fall from ill to worse, from one error to another? In this case the heart is false and deceitful. For whilst it pretends a glorious faith to look back to Christ, to live by faith, and lay all on him by justification, it winds itself out of all tasks of religion, sets the heart at liberty, neglects sanctification and mortification of lusts, and beautifying the image of God in them, giving too much way to the flesh. Therefore, away with this false and self-conceited opinion, which draws poison out of that which God speaks to confirm and stablish us, 'That he sees no iniquity in Jacob,' &c., Num. 23:21. Whence from these hyperbolical speeches, they think that God seeth not that which we ourselves see. But, 'He heals our backslidings,' therefore he sees them. For how can he heal a wound, if he see it not? He sees it, but not to their destruction who are freely justified by his grace. But we will leave this point, it being too much honour to them to spend time in confutation of it, and will rather say unto it, as Isaiah speaks of a menstruous cloth, 'Get thee hence,' Isa. 30:22.
我们在一些卑鄙、无知的人中间发现了一个错误，他们认为一旦上帝在称义中赦免了人的罪，上帝就不再看到罪恶。他们错误地自我安慰，认为自己可以犯任何得罪上帝的罪恶，仿佛上帝为人们制定了这样的称义，是为了蒙蔽他，像扬起尘土一样迷惑他；或者为了使人们放纵和懒散。不，这是错误的，正如这段经文所显示的那样；因为上帝怎么能治愈他看不到的东西呢？他看不到它是为了不对他们报复；但他看到罪恶，是为了纠正它并治愈它。他看不到它是出于复仇和愤怒的正义，要把我们扔进地狱并定我们的罪；但他以某种方式看到它，让我们感到痛苦和悔恨，并且多次切身体验到他的愤怒和抛弃，就像没有来自天堂的新的安慰和平静，我们就会完全毁灭一样。 让一个人忽视圣化、每天的忧伤和忏悔罪恶，甚至偶尔渴望得到过去罪恶的新宽恕，将一切都寄托在对自己称义的信仰的奇妙幻想上：接下来会发生什么呢？骄傲、心硬、蔑视他人、忽视比自己更好的人，易于从上帝的审判中堕落，从恶化到更糟，从一个错误到另一个错误。在这种情况下，心是虚伪和欺骗的。因为虽然它假装有一种光荣的信仰，回顾基督，凭借信仰生活，并将一切都放在他身上通过称义，但它却逃避了所有宗教任务，使心灵自由，忽视了圣化和欲望的死亡，并美化了上帝的形象，给了肉体太多的空间。因此，摒弃这种虚假和自负的观点，它从上帝对我们说的话中汲取毒药来巩固我们，“他在雅各身上没有看见不义”，民数记 23:21。因此，从这些夸张的言辞中，他们认为上帝看不见我们自己所看见的东西。但是，“他医治我们的背道”，所以他看见它们。因为如果他看不见伤口，他怎么能治愈它呢？ 他看到了，但并非为了那些凭借他的恩典自由称义的人的毁灭。但我们将离开这一点，因为花时间来反驳它对他们来说太过荣耀，我们宁愿像以赛亚所说的那样对待它，就像对待一个污秽的布一样，“离开这里”，以赛亚书 30:22。

Now as God is a most gracious God, never weary of well-doing and comforting his people, because it is his nature to be merciful, so he hath suitable expressions of it; he goes on with mercy upon mercy, lovingkindness upon lovingkindness. He had promised before, 'I will heal their backslidings,' take in sum all their apostasy, all shall be healed. But this is not all. He answers all the accusations and doubts of Satan, who is still objecting against us our unworthiness, misery, wretchedness to have such favours conferred on such filthy creatures. Therefore, he takes off all with this which followeth. As they had prayed, 'Receive us graciously;' so the answer is full, and suitable to their request, 'I will love them freely.'
现在上帝是最仁慈的上帝，从不厌倦行善和安慰他的子民，因为仁慈是他的本性，所以他有相应的表达方式；他不断以怜悯之心行事，一次又一次地施以慈爱。他之前曾应许过：“我要医治他们的背道，爱他们的心，因为我的怒气已转消。”总结起来，他要医治他们所有的背道，一切都将得到痊愈。但这还不够。他回应了撒旦的所有指控和疑虑，撒旦一直在反对我们，指责我们不值得、痛苦、可怜，不配得到这样的恩惠。因此，他用接下来的话来解除所有这些指控。正如他们曾祈求：“求你接纳我们的恩惠。”答案充分，与他们的请求相称：“我要自由地爱他们。”

Put case, they out of conscience of their own guilt should see no worth in themselves, or cause why they should be respected, yet I see reason in mine own love. 'I will love them freely.'
放置案件，他们出于自己内疚的良心，不应该看到自己的价值，或者为什么应该受到尊重，然而我在我的爱中看到了理由。“我将自由地爱他们。”

Quest. But may some say, How can God love freely?
但有人可能会问，上帝如何能自由地爱呢？

Ans. Ask thyself. Doth not a father and mother love their child freely? What doth the child deserve of the father and mother a great while? Nothing. But the mother hath many a weary night and foul hand with it. Hath God planted an affection in us to love our children freely; and shall not God much more, who gives this love and plants it in us, be admitted to love freely? But indeed there is absurdity and infidelity in distrust. For it is against reason, to deny the mighty God that which we have in ourselves. If he did not love freely, how could he love us at all? What could he foresee in us to love for beforehand? The very manhood of Christ deserved not the grace of union, it was freely given.
请问自己。父母难道不是自由地爱他们的孩子吗？孩子在父母那里有什么值得的吗？没有。但母亲却有许多个辛苦的夜晚和肮脏的手。上帝在我们心中种下了爱孩子的感情，我们难道不应该让上帝更加自由地爱我们吗？但确实，不信任是荒谬和不忠。因为否认强大的上帝我们自己拥有的东西是不合理的。如果他不是自由地爱，他怎么能爱我们呢？他能预见到我们有什么值得爱的吗？基督的人性本身并不值得获得联合的恩典，这是自由给予的。

'I will love them freely.' That which, first of all, we observe hence is thus much, that God loves his people freely. So saith the apostle, 'God commendeth his love towards us, in that while we were yet sinners, Christ died for us; much more being justified by his blood, we shall be saved from wrath through him,' Rom. 5:8, 9. The like we have in Ezekiel. Saith God, 'Therefore, say unto the house of Israel, Thus saith the Lord God, I do not this for your sakes, O house of Israel, but for mine holy name's sake, which ye have profaned among the heathen whither ye went,' Ezek. 36:22. Adam when he had sinned that main, great sin, what did he? Fly from God, run away; and when God called to him, and debated the matter with him, he accused God, and excused himself, Gen. 3:12, 13. Yet for all this God pitied him, and clothed him, and made him that promise of the blessed seed. What desert was there here in Adam! nay, rather the quite contrary; yet God loved him freely. The same may be said of St Paul, for the time past a persecutor, what deserving was there in him? None at all; yet he found God's free love in his conversion; for, saith God to Ananias, 'He is a chosen vessel unto me, to bear my name before the Gentiles,' Acts 9:15. Here was no deserving in St Paul, but God's free election, which in time took place, Acts 9:5. And so we may say of the prodigal, having spent all, his father pardoned all, and loved him freely, Luke 15:20.
“我将无条件地爱他们。”首先，我们从这里观察到的是，上帝无条件地爱他的子民。使徒这样说：“神向我们证明他的爱，就是我们还作罪人的时候，基督为我们死，现在我们既因他的血称义，就更要借着他免去神的忿怒。”（罗马书 5:8-9）以西结书中也有类似的记载。神说：“所以，你要对以色列家说，主耶和华如此说：我行这事不是为你们的缘故，以色列家，乃是为我的圣名，就是你们在所到的列国中所亵渎的。”（以西结书 36:22）当亚当犯了那个主要的大罪时，他做了什么？逃离神，逃跑了；当神呼叫他，并与他辩论时，他指责神，为自己辩解。（创世记 3:12-13）然而，尽管如此，神怜悯他，给他穿上衣服，并给他那个关于福音后裔的应许。亚当在这里有什么值得的？不，恰恰相反；然而，神无条件地爱他。同样的话也可以用来形容保罗，他过去是个迫害者，他有什么值得的呢？ 他一无所得，然而他在转变中找到了上帝的自由之爱；因为上帝对亚拿尼亚说：“他是我拣选的器皿，要在外邦人面前宣扬我的名字。”（使徒行传 9:15）圣保罗并没有什么值得的，只有上帝的自由选召，在时候到来时发生了（使徒行传 9:5）。我们也可以这样说，浪子在挥霍一切后，他的父亲宽恕了他的一切，并且无条件地爱他（路加福音 15:20）。

Reason 1. The reason hereof is, because it is his name and nature to be gracious, and to love freely; and whatsoever is God's nature, that hath a freedom in the working.
原因 1. 这里的原因是，因为它是他的名字和本性，慈悲和自由爱是他的本性；而上帝的本性就是在工作中具有自由。

Reason 2. Because no creature can deserve anything at God's hands. (1.) Because by nature we are all God's enemies; and therefore what can enemies deserve? Nothing but wrath and vengeance. (2.) If we have any graces, they are the gift of God; and therefore we deserve nothing by them, they being of his own gift. So St James speaks, 'Every good gift, and every perfect gift, is from above, and cometh down from the Father of lights, with whom is no variableness, nor shadow of turning,' James 1:17. And St Paul saith, 'That of him, and through him, and to him, are all things,' Rom. 11:36. What should follow hereupon? 'To him be glory for ever.'
原因 2. 因为没有任何生物能够配得上上帝的恩赐。(1.) 因为按照本性，我们都是上帝的敌人；因此敌人能配得上什么呢？除了愤怒和复仇之外什么都没有。(2.) 如果我们拥有任何恩典，那都是上帝的恩赐；因此我们凭借它们不配得到任何东西，因为它们是他自己的恩赐。正如圣雅各伯所说：“各样美善的恩赐和各样完全的赏赐都是从上头来的，从众光之父那里降下来的，在他并无改变，也无转动的影儿。”雅各伯书 1:17。保罗也说：“因为万有都是本于他，借着他，归于他。”罗马书 11:36。由此应该得出什么结论呢？“愿荣耀归给他，直到永远。”

Use 1. This, in the first place, serves for reproof of our adversaries of the Romish Church, who say that God loves us for something foreseen in us, which is good, or for somewhat which in time we would do to deserve favour at his hands. But both are false. The cause of love is free from himself; for, 'when we have done our best,' yet, saith the Holy Ghost, 'we are unprofitable servants.' Luke 17:10.
首先，这用于批评我们罗马教会的对手，他们说上帝爱我们是因为他预见到我们身上的某种善良，或者因为我们将来会做一些事情来赢得他的恩宠。但这两种说法都是错误的。爱的原因是来自上帝自己的自由选择；因为，正如圣灵所说的，“我们尽了我们的本分，还是无用的仆人。”（路加福音 17:10）

Use 2. Secondly, It is for reproof of God's own dear children, who, because they find no deserving in themselves, are therefore discouraged at the sight of their own unworthiness; whereas, quite contrary, the sight of our own unworthiness should make us the more fit subjects for Christ's free love, which hath nothing to do with them that stand upon deserving. Many of God's dear children are troubled with temptations, doubts, and fears of God's love and favour towards them, because they expect to find it in the fruits of grace, and not in free grace itself. If we would have any sound peace, let us look for it in free grace. Therefore the blessed apostle, in the entrance of his salutations in his epistles, still joineth grace, and then peace, to shew us that if we look for sound peace, we can nowhere find it but in grace. We would find peace in the grace that is in us, but it is labour in vain, for we shall never find it but in free grace.
其次，它是为了责备上帝亲爱的儿女们，因为他们发现自己没有值得，所以在看到自己的不值时感到沮丧；然而，相反地，看到自己的不值应该使我们更适合成为基督自由之爱的对象，这与那些依赖自己的价值的人无关。许多上帝的亲爱儿女因为期望在恩典的果实中找到上帝的爱和恩惠而困扰、怀疑和恐惧，而不是在自由恩典本身中找到。如果我们想要真正的平安，就让我们在自由恩典中寻找。因此，受福的使徒在他的书信问候的开头，总是将恩典和平安结合在一起，以向我们表明，如果我们寻求真正的平安，只有在恩典中才能找到。我们想在我们内心的恩典中找到平安，但这是徒劳的努力，因为我们只能在自由恩典中找到它。

Use 3. Hence we may also be comforted in the certainty of our salvation; for that grace, and love, and favour, whereby we are saved, is in God, not in us. Now, whatsoever is in him is immutable and sure. So saith the apostle, 'Nevertheless, the foundation of God standeth sure, having this seal, the Lord knoweth them that are his; and let every one that nameth the name of Christ depart from iniquity,' 2 Tim. 2:19. Where speaking of election, which comes from the free love of God, he makes that a sure foundation to build on. If there be a reformation 'to depart from iniquity,' we may be comfortably assured of our salvation. And as it is with election, so is it with all the other fruits of God's love: vocation, adoption, justification, and perseverance. The foundation of God, fastly sealed in the way of holiness, stands good and sure in all, Rom. 3:24; John 13:1.
因此，我们也可以在我们得救的确定性中得到安慰；因为我们得救的恩典、爱和恩惠在上帝而不在我们。现在，凡是在他里面的都是不变和确定的。使徒这样说：“然而，神坚固的根基立住了，有这印记说，主认识谁是他的人；又说，凡称呼主名的人总要离开不义。”（提摩太后书 2:19）。他在谈论来自上帝自由的爱的选召时，将其作为一个确定的基础来建立。如果有一个“离开不义”的改革，我们可以舒心地确信我们的得救。正如选召一样，上帝的爱的其他果实也是如此：召唤、领养、称义和坚持。上帝的根基，在圣洁的道路上坚固地封印着，在所有这些方面都是好的和确定的（罗马书 3:24；约翰福音 13:1）。

Use 4. This further teacheth us thankfulness unto God, who hath so freely loved us; for if there were deserving on our part, what place were left for thankfulness? We know, one who deserves nothing, and hath small matters bestowed upon him, at least will be thankful for such favours. But when one is so far from deserving anything, that by the contrary he deserveth all plagues and punishments, hath yet many and abundant mercies bestowed freely upon him, this doth exceedingly provoke (especially a generous spirit) to a suitable thankfulness, as much as may be.
使用 4。这进一步教导我们对上帝的感恩，因为他如此自由地爱我们；因为如果我们有所值得，那还有什么地方可以留给感恩呢？我们知道，一个一无所值的人，即使只是得到一些小事，至少也会对这些恩惠心存感激。但当一个人远远不值得任何东西，相反地，他应该承受所有的灾祸和惩罚，却仍然得到许多丰富的怜悯，这会极大地激发（尤其是慷慨的心灵）适当的感恩，尽可能地。

Use 5. And let it likewise breed confidence in us to God, in all our miseries, both for pardon of sin, help in distress, and comfort in sorrows, because he 'loves us freely,' and did love us whilst we were enemies. Make, therefore, upon all occasions, the apostle's use of it. '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,' Rom. 5:10.
使用 5。让它同样在我们心中培养对上帝的信心，无论是为了罪孽的宽恕、困境中的帮助，还是悲伤中的安慰，因为他“自由地爱我们”，并且在我们还是敌人的时候就已经爱我们。因此，在所有场合都要像使徒那样使用它。“因为我们作仇敌的时候，借着他儿子的死，得与上帝和好，既已和好，就更要因他的生得救了。”（罗马书 5:10）

'I will love them freely.'
我将自由地爱他们。

In the next place, from hence we observe another point, which necessarily followeth upon the former,—that God did not then begin to love them, when he said, 'I will love them freely;' but to discover that love unto them, which he carried unto them from all eternity. For instance hereof, St Paul was beloved of God, ere God manifested his love unto him; as he testifieth to himself, that the discovery of this free love was, 'when it pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his son in me,' &c., Gal. 1:15, 16. So the apostle blesseth God, in his salutation unto them, 'who had blessed them with all spiritual blessings in heavenly places in Christ,' Eph. 1:3. But whence fetcheth he the ground hereof? 'According as he hath chosen us in him, before the foundation of the world, that we should be holy and unblameable before him in love,' verse 4. We need not multiply places more to prove it. Our adversaries would fain seem to clear God only in all,* and so shroud their arguments under such needless pretences, shift off all places, name we never so many, with their strong heads, distinctions, and sophisms. But God will one day give them no thanks for their labour: the will of God (how unequal soever in our eyes, who cannot with our shallow conceits sound the depth of such mysteries) being ground enough to justify all his actions whatsoever. We will therefore come to some reasons of the point.
其次，从这里我们可以观察到另一个必然的结果，即上帝在说“我要自由地爱他们”的时候，并不是开始爱他们，而是向他们展示他从永恒时代就对他们怀有的爱。例如，保罗在上帝向他显明他的爱之前，就已经被上帝所爱；正如他自己所证明的，这种自由的爱的显明是“当神悦纳那从我母腹里把我分别出来，又施恩召我的时候，将他的儿子显明在我心里”，加拉太书 1:15, 16。所以，使徒在他向他们问安的祝福中称颂上帝，“他在基督里，曾用各样属灵的福气，把我们天天所需要的，丰丰富富地赐给我们”，以弗所书 1:3。但是，他从何处得出这个基础呢？“按着他在创立世界以前所拣选我们，在爱里预定我们，要叫我们成为他的儿女，借着耶稣基督得着儿子的名分，正合他旨意的喜悦”，第 4 节。我们不需要再举更多的例子来证明这一点。我们的对手似乎只想在所有事情上为上帝辩护，所以他们把他们的论点隐藏在这种不必要的借口下，无论我们举出多少地方，他们总是用他们的强大头脑、区分和诡辩来推脱。 但是上帝将来不会因他们的劳动而感谢他们：上帝的意愿（无论在我们这些不能用肤浅的想法探究这种奥秘的人眼中多么不平等）足以证明他的一切行动。因此，我们将来谈谈这一点的原因。

Reason 1. Because whatsoever is in God, manifested in time, is eternal and everlasting in him, without beginning and ending; for whatsoever is in God is God. God is not loving, but love, 1 John 4:8; and he is not only true, but truth itself, John 14:6. He is not wise only, but wisdom itself, 1 Cor. 1:24. And therefore his love, discovered in time, must needs be from all eternity.
原因 1. 因为上帝所拥有的一切，在时间中显现出来，都是永恒的，在他里面没有开始和结束；因为上帝所拥有的一切都是上帝。上帝不仅仅是有爱心的，而是爱本身，约翰一书 4:8；他不仅仅是真实的，而是真理本身，约翰福音 14:6。他不仅仅是智慧的，而是智慧本身，哥林多前书 1:24。因此，他在时间中所显露的爱必然是从永远开始的。

Secondly, If God did then first begin to love us, when he manifested his love unto us, then there should be a change in God, because he should love them now that he did not formerly love. As we see, those who loved Paul after his conversion loved him not before. There was then a change in the church. In which case, if God should so love, he should be changeable, and so be like unto man.
其次，如果上帝在向我们显现他的爱时才开始爱我们，那么上帝就会发生变化，因为他现在会爱那些他以前没有爱过的人。就像我们看到的，那些在保罗归信之后才爱他的人，在此之前并不爱他。那时教会发生了变化。在这种情况下，如果上帝如此爱我们，他就会变化无常，就像人一样。

Thirdly, And then, again, Christ's prayer, John 17, makes it clear that the love of God beginneth not with the manifestation thereof; for Christ there, knowing all the Father's secrets, as coming out of the bosom of the Father, intimates the contrary, where he makes one end of his prayer for them to be, 'That the world may know that thou hast loved them, as thou hast loved me,' John 17:23. Now, how he loved Christ is also shewed a little after, 'For thou lovedst me before the foundation of the world,' verse 24. Therefore the saints and children of God are loved with an everlasting former love, not beginning at that instant discovery thereof.
第三，再者，基督的祈祷在约翰福音 17 章中明确表明，上帝的爱并不是从其显现开始；因为基督在那里，作为从父亲的怀抱中出来的，知道父亲的一切秘密，暗示了相反的情况，他在祈祷中为他们的结局之一是：“叫世人知道你爱他们，如同爱我一样。”（约翰福音 17:23）现在，他如何爱基督也在稍后显示出来：“因为你在创世以前就爱我了。”（第 24 节）因此，圣徒和上帝的儿女被爱以永恒的先前的爱，而不是从那一刻开始的发现。

Use 1. The use hereof is, first of all, against those who measure God's love and favour by their own feeling, because, as God loved them before, so he loves them as well and as dearly still; when he hideth his face from them, as when he suffered his lovingkindness to shine most comfortably upon them. He loved Christ as dearly when he hanged on the tree, in torment of soul and body, as he did when he said, 'This is my beloved son, in whom I am well pleased,' Mat. 3:17; yea, and when he received him up into glory. The sun shineth as clearly in the darkest day as it doth in the brightest. The difference is not in the sun, but in some clouds which hinder the manifestation of the light thereof. So God loveth us as well when he shineth not in the brightness of his countenance upon us as when he doth. Job was as much beloved of God in the midst of his miseries as he was afterwards when he came to enjoy the abundance of his mercies, Job 42:7.
使用 1. 首先，使用此处是针对那些通过自己的感觉来衡量上帝的爱和恩惠的人，因为上帝在他们之前就爱他们，现在仍然同样深爱他们；当他向他们隐藏他的面容时，就像当他让他的慈爱最舒适地照耀在他们身上时一样。他在基督被钉在十字架上，灵魂和身体受折磨时，同样深爱他，就像他说：“这是我的爱子，我所喜悦的。”（马太福音 3:17）；是的，当他把他接到荣耀中时，他也同样深爱他。太阳在最黑暗的日子里照样明亮，就像在最明亮的日子里一样。区别不在太阳，而在于一些阻碍光线显现的云。所以，上帝在他不在我们身上照耀他威严的光芒时，同样深爱我们。约伯在他的苦难中同样深受上帝的爱，就像后来在享受他的丰盛的怜悯时一样。（约伯记 42:7）

'I will love them freely,' &c.
我将自由地爱他们。

The last point which we gather from hence, as a special ground of comfort, is this,
我们从这里得出的最后一点，作为特殊的安慰基础，是这样的，

That this free love and favour of God is the cause of all other mercies and free favours, whereby he discovereth his love unto us.
这种来自上帝的自由爱和恩惠是所有其他怜悯和自由恩惠的原因，通过这些，他向我们展示了他的爱。

(1.) It is the cause of election, 'Even so, then, at this present time also there is a remnant, according to the election of grace,' Rom. 11:5. So (2.), For vocation. When the apostle had shewed that the Ephesians were saved by grace, he adds, 'That in the ages to come he might shew the exceeding riches of his grace, in his kindness towards us through Christ Jesus,' Eph. 2:7. He afterwards sheweth, when this grace began first to have being, 'For we are his workmanship, created unto good works, which God hath before ordained that we should walk therein,' Eph. 2:10. (3.) Forgiveness of sins. 'In whom we have a redemption through his blood, even the forgiveness of sins, according to the riches of his grace.' Eph. 1:7. So (4.), For the grace of love. 'We love him because he loved us first,' 1 John 4:19. (5.) For justification and sanctification. It is said 'that Christ hath loved us.' Why? 'For he hath washed us from our sins in his own blood,' Rev. 1:5; and St John saith, 'He hath made us kings and priests unto God and his Father.' [1.] Kings to fight against the world, the flesh, and the devil. [2.] Priests to teach, instruct, reprove, and comfort ourselves and others by the word of God, and then to offer up the sacrifice of a broken heart, in prayers and praises. All comes from freedom of love. (6.) So every good inclination comes hence, 'for it is God which worketh in us, both to will and to do of his good pleasure,' Phil. 2:13. So (7.) Every good work. 'For we are his workmanship, created in Christ Jesus unto good works, which he had before ordained that we should walk therein,' 'for by grace ye are saved,' saith he, 'through faith,' Eph. 2:8, 10. So (8.) For eternal life. The apostle sheweth, 'It is the gift of God, through Jesus Christ our Lord,' Rom. 6:23.
（1）这是选举的原因，“然而，现在也还有照着恩典所拣选的余民。”罗马书 11:5。所以（2），为了召唤。当使徒表明以弗所人是靠恩典得救时，他补充说，“要叫后来的世代知道他极丰富的恩典，就是他在基督耶稣里向我们所施的恩慈。”以弗所书 2:7。他随后展示了这恩典何时开始存在，“我们原是他的工作，在基督耶稣里造成的，为要叫我们行善，就是神所预备叫我们行的。”以弗所书 2:10。（3）赦免罪过。“我们借着他的血得蒙救赎，罪过得以赦免，乃是照他丰富的恩典。”以弗所书 1:7。所以（4），为了爱的恩典。“我们爱，因为神先爱我们。”约翰一书 4:19。（5）为了称义和成圣。有人说“基督爱我们。”为什么呢？“因为他用自己的血洗净了我们的罪。”启示录 1:5；约翰说，“他使我们成为国度，作祭司，事奉神，他的父。”[1.] 作国度，与世界、肉体和魔鬼争战。[2.] 作祭司，事奉神和他的父。祭司通过上帝的话语来教导、指导、责备和安慰我们自己和他人，然后以破碎的心灵，在祈祷和赞美中献上祭品。一切都源自自由的爱。（6）因此，每一个善良的倾向都来自这里，“因为是上帝在我们里面运行，使我们立志行事，都是他的美意。”腓立比书 2:13。所以（7）每一个善行，“因为我们是他的工作，在基督耶稣里造成的，是为了行善，上帝预先安排我们在其中行走。”“因为你们得救是本乎恩，也是借着信。”以弗所书 2:8, 10。所以（8）为了永生。使徒表明，“这是上帝借着我们的主耶稣基督的恩赐。”罗马书 6:23。

Use 1. This should teach us, in the first place, to be humbled, in that we are so miserable, naughty servants, doing so little work, nay, nothing as we should, yet should have so good wages. But 'God loves us freely,' &c. It should rather humble us the more than puff us up in pride, in regard that there was nothing in us which might deserve anything at God's hand, 1 Cor. 4:7; Eph. 2:9.
使用 1. 首先，这应该教导我们要谦卑，因为我们是如此可怜、顽皮的仆人，工作如此少，甚至没有按照应有的方式工作，然而却能得到如此好的工资。但是，“上帝无条件地爱我们”，等等。这应该更加谦卑我们，而不是让我们骄傲自满，因为我们没有任何值得上帝施恩的东西，哥林多前书 4:7；以弗所书 2:9。

Use 2. And hence also it followeth that if he loved us from everlasting with a free love, John 17:23, 24, in a sort as he loved Christ, that therefore the effects of his love towards us shall never fail, as the apostle sheweth, 'The gifts and calling of God are without repentance,' Rom. 11:29. Faith and repentance, being fruits of his love wrought in us, shall hold out. Therefore the weakness of these graces, as they shall not hinder our salvation, no more should they discourage us, or hinder the comfort of our profession; because that faith and repentance which we have is not any work of ours, but the work of God's free love in us. Therefore they shall be continued and accepted. For our perseverance doth not stand in this, that we have strength in ourselves to continue faithful to God, but because he, out of his free love, continueth faithful to us, and will never fail nor forsake them whom he hath once taken into his everlasting favour, on whom he hath set his everlasting free love, as the apostle speaks of Christ, 'Who also shall confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.' But upon what ground? 'God is faithful, by whom we were called unto the fellowship of his Son, Jesus Christ our Lord,' 1 Cor. 1:8, 9. So that if any of the elect should fall away, God should be unfaithful. The case in perseverance is not how faithful we are, but how faithful God is, who 'guides us here with his counsel in all things, and afterwards receiveth us into glory,' Ps. 73:24. So in another place, after the apostle had prayed, 'Now the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of the Lord Jesus Christ.' What maketh the ground of this his prayer? 'Faithful is he that calleth you, who also will do it,' 1 Thess. 5:23, 24.
使用 2。因此，也可以得出结论，如果他从永远以来以自由的爱来爱我们，约翰福音 17:23, 24，就像他爱基督一样，那么他对我们的爱的效果将永远不会失败，正如使徒所示，“神的恩赐和选召是没有后悔的”，罗马书 11:29。信仰和悔改作为他在我们内心中产生的爱的结果，将持续下去。因此，这些恩典的薄弱之处既不会妨碍我们的救恩，也不应该使我们失去信心，或妨碍我们对信仰的安慰；因为我们拥有的信仰和悔改不是我们自己的工作，而是上帝在我们内心中的自由之爱的工作。因此，它们将继续存在并被接受。因为我们的坚持不在于我们自己有力量继续对上帝忠诚，而是因为他出于他的自由之爱，对我们忠诚，并且永远不会失败或抛弃那些他一旦接纳进他永恒的恩宠的人，他已经将他永恒的自由之爱赐予他们，正如使徒所说的关于基督的话，“他也必坚固你们，使你们在我们主耶稣基督的日子无可指摘。”但是，根据什么来坚固呢？ 上帝是忠诚的，他召唤我们与他的儿子耶稣基督一同交往，哥林多前书 1:8, 9。所以，如果选民中的任何人背离，上帝将是不忠诚的。在坚持中的情况不是我们有多忠诚，而是上帝有多忠诚，他“以他的谋略引导我们，在一切事上接纳我们进入荣耀”，诗篇 73:24。在另一个地方，使徒祈祷之后，他说：“愿平安的神亲自使你们全然成圣；又愿你们的灵与魂与身子得蒙保守，在我们主耶稣基督降临的时候，完全无可指摘。”这个祈祷的根据是什么？“召你们的是信实的，他必成就这事”，帖撒罗尼迦前书 5:23, 24。

Use 3. If, then, we would have God to manifest his free love to us, let us strive to be obedient to his commandments, and stir up our hearts by all means to love him who hath so freely loved us.
如果我们希望上帝向我们显现他的自由之爱，那么让我们努力遵守他的诫命，并通过各种方式激发我们的心去爱他，因为他如此自由地爱我们。

Quest. Now, how should we manifest our love toward God?
现在，我们应该如何表达对上帝的爱呢？

Ans. First, in loving his word, as Ps. 19. and Ps. 119. Secondly, in loving his people, 1 John 5:1, 2. Thirdly, in longing for and loving his second coming, Rev. 22:20.
首先，爱他的话语，如诗篇 19 和诗篇 119。其次，爱他的子民，约翰一书 5:1，2。第三，渴望并热爱他的再来，启示录 22:20。

Now followeth the reason of the discovery of this free love shewed now in time to them.
现在，我们来解释一下为什么现在向他们展示这种自由的爱。

'For mine anger is turned away from him.'
我的愤怒已经离开他。

Here is the third branch of God's answer to their petition,' Mine anger is turned away from him,' which is included and implied in the former, 'I will heal their backsliding.' How could he do this if he were angry? No; he saith, 'I will love them freely,' which argues that his anger was appeased. God knoweth that variety of words and expressions are all little enough to raise up and comfort a doubting, wounded, galled soul, which, when it is touched with a sense of sin and of his displeasure, cannot hear words enough of comfort. This God knows well enough, and therefore he adds expression upon expression, 'I will heal their backsliding, I will love them freely, for mine anger is turned away from him.' The soul which is touched with the sense of wrath, and defiled with the stains of sin's dreadful impressions, receives all this cheerfully, and more too. Therefore, in such cases we must take in good part the largeness of God's expressions, 'For mine anger is turned away from him.' To unfold the words, therefore,
这是上帝对他们的祈求的第三个回答：“我的愤怒已经转移”，这个回答包含在前面的“我要医治他们的背道”，如果他生气，他怎么能做到这一点呢？不，他说：“我要自由地爱他们”，这表明他的愤怒已经平息。上帝知道，各种各样的词语和表达都不足以唤起和安慰一个怀疑、受伤、痛苦的灵魂，当它感受到罪恶和上帝的不悦时，无法听到足够的安慰之言。上帝非常了解这一点，因此他不断地加添表达，“我要医治他们的背道，我要自由地爱他们，因为我的愤怒已经转移。”那些被愤怒之感触动、被罪恶可怕的印记所玷污的灵魂，欣然接受这一切，甚至更多。因此，在这种情况下，我们必须善意地接受上帝表达的广泛含义，“因为我的愤怒已经转移。”因此，为了解开这些话语，我们必须

Anger is the inward displeasure which God hath against sin, and his purpose to punish it, accompanied with threatenings upon his purpose, and execution upon his threatenings. The point to be observed in the first place is,
愤怒是上帝对罪恶的内心不满和惩罚的意图，伴随着对意图的威胁和对威胁的执行。首先要注意的是，

That there is anger in God against sin.
上帝对罪恶感到愤怒。

We need not stand to prove the point, it is so manifest to every man. The Scripture is copious in it. If we consider either judgments executed upon sinners, threatenings against sin, or the saint's complaining of it, as Ps. 74:1, Job 42:7, Ps. 6:1, Ps. 90:11, Ps. 38:1, 3, Isa. 63:6, with many the like places, prove that there is anger in God against sin. We will rather see the reason of it.
我们无需站出来证明这一点，对每个人来说都是如此明显。圣经中充满了这一点。如果我们考虑对罪人执行的审判，对罪恶的威胁，或者圣徒对罪恶的抱怨，如诗篇 74:1，约伯记 42:7，诗篇 6:1，诗篇 90:11，诗篇 38:1, 3，以赛亚书 63:6 等许多类似的地方，都证明上帝对罪恶是愤怒的。我们将更愿意看到其中的原因。

Because there is an antipathy betwixt him and sin, which is contrary to his pure nature. Sin, as it opposeth God, so it is contrary unto him; and, indeed, sin would turn him out of his sovereignty. For what doth a man, when he sins wittingly and willingly, but turn God out of his government, and causes the devil to take up God's room in the heart? When a man gives way to sin, then the devil rules, and he thinks his own lusts better than God's will, and his own carnal reason in contriving of sin above God's wisdom in his word; therefore, he is a proud rebel. Sin is such a kind of thing, that it labours to take away God; for it not only puts him out of that part of his throne, man's heart, but for the time a man sins, he could wish there were no God to take vengeance of him. Can you wonder, therefore, that God is so opposite to that which is so opposite to his prerogative royal as sin is?
因为他与罪恶之间存在着憎恶，这与他纯洁的本性相反。罪恶与上帝相对立，也与他相对立；事实上，罪恶会使他失去统治权。当一个人有意识地、自愿地犯罪时，他所做的就是将上帝赶出他的统治，并让魔鬼占据心灵的位置。当一个人放纵罪恶时，魔鬼就会统治，他认为自己的欲望比上帝的旨意更好，他自己肉体的理智在策划罪恶时超过了上帝在他的话语中的智慧；因此，他是一个傲慢的叛逆者。罪恶是一种努力剥夺上帝的东西；因为它不仅将上帝赶出他的宝座一部分，即人的心灵，而且在一个人犯罪的时候，他可能希望没有上帝来惩罚他。因此，你能想象上帝对与他的王权相对立的罪恶如此反对吗？

The truth is, God is angry with nothing else but with sin, which is the only object of his anger. That which foolish persons make a trifle and sport of, swearing, filthy speaking, and lying, is the object of God's anger, Ps. 14:1. For this offence of sin he did not spare the angels of heaven, 2 Pet. 2:4, but tumbled them thence, never to return again. Sin also thrust Adam out of paradise, Gen. 3:23, and made God angry with him and the whole world, so as to destroy it with a flood of water, Gen. 6:13, and will at last make him burn and consume all with a deluge of fire, 2 Pet. 3:12. Yea, it made him in a sort angry with his own dear Son, when he underwent the punishment of sin as our surety, so that he cried out, 'My God, my God, why hast thou forsaken me?' Mat. 27:46. If God thus shewed his anger against sin, in punishing it in Christ our surety, who was made sin for us, and yet had no sin in himself, how will he punish it much more in those who are not in Christ? Those who stand in their own sin and guilt, what will become of them? So that God is angry with sin, and with nothing else.
事实上，上帝只对罪恶生气，这是他愤怒的唯一对象。愚蠢的人视誓言、污言秽语和谎言为小事和娱乐，但这些都是上帝愤怒的对象，诗篇 14:1。因为罪恶的这种冒犯，他没有怜悯天堂的天使，彼得后书 2:4，而是将他们推下去，永不再回。罪恶也使亚当被赶出伊甸园，创世记 3:23，并使上帝对他和整个世界生气，以至于用洪水毁灭它，创世记 6:13，并最终用火焰洪水烧毁和消灭一切，彼得后书 3:12。是的，罪恶使他对自己亲爱的儿子有些生气，当他作为我们的担保人承受罪的惩罚时，他呼喊着：“我的神，我的神，你为什么离弃我？”马太福音 27:46。如果上帝在基督我们的担保人身上惩罚罪恶，他为我们成为罪，而他自己没有罪，那么他将如何更加严厉地惩罚那些不在基督里的人呢？那些站在自己的罪和罪孽中的人，他们将会怎样？所以，上帝对罪恶生气，对其他事物没有生气。

The second thing we gather from this, where he saith, 'My anger is turned away from him,' God's anger being taken especially for judgments, is,
第二件事，我们从中得出的结论是，他说：“我的怒气已经离开他”，上帝的怒气特指审判

That God's anger is the special thing in afflictions.
上帝的愤怒是苦难中的特殊事物。

They come from his anger, as hath been shewed. Therefore he saith, 'I will take mine anger from you,' whereby he means judgments, the effect of his anger. For in the Scriptures anger is ordinarily taken for the fruits and effects of God's anger, which are terrible judgments, as we may see, Deut. 29:20, and so in many other places.
他们来自他的愤怒，正如所示。因此他说，“我要从你们身上除去我的愤怒”，他指的是审判，即他愤怒的结果。因为在圣经中，愤怒通常被理解为上帝愤怒的果实和效果，即可怕的审判，正如我们可以在申命记 29:20 和其他许多地方看到的那样。

Quest. [Why are] judgments, then, called God's anger?
为什么判断被称为上帝的愤怒？

Ans, 1. Because they issue from his anger and displeasure; for it is not the judgments, but the anger in them, which lies heavy upon the soul. When they come from God's anger, they are intolerable to the conscience: else, when we suffer ill, knowing that it is not from God's anger, but for trial of our graces, or for exercise, we bear it patiently. Therefore God saith, 'Mine anger is turned away from him:' for this, unremoved, embittereth every cross, though it be never so small. Let God's anger be upon a man, and he will make a conceit, a very light thing, to be as a heavy cross upon him, and vex him both in body and state more than mightier crosses at some other time shall. Will you see this in one instance, where God threatened his own dear people thus: 'And the Lord will smite thee with the botch of Egypt, and with the emrods, and with the scab, and with the itch, whereof thou canst not be healed,' Deut. 28:27. What! is a scab, and an itch, and the like, such a terrible judgment, which in these days is set so light by? O yes! When it comes with God's displeasure; when the least scratch is set on fire by God's anger, it shall consume us, it proves uncurable, as there it is threatened: 'whereof thou canst not be healed.' When the vermin came in God's anger upon that hardhearted king, all Pharaoh's skill, and his magicians' skill, could not beat them out, because, as they confessed, 'this was the finger of God,' Exod. 8:19. Let any thing come as a messenger of God's anger, it comes with vengeance, and sticks to the soul, like a 'fretting leprosy,' Lev. 14:45, 46, which, when it entered into a house, many times could not be gotten out again with pulling out stones, or scraping them, till the house were demolished. So, when God's anger is raised and kindled against a person, you may remove this and that, change place and company, and use of helps; yet it will never leave fretting till it have consumed him, unless it be removed by repentance. If it be never so small a scratch or itch, all the physic in the world shall not cure it. For as the love of God makes all other things in God comfortable unto us, so it is his anger which makes all his attributes terrible. As, for his power, the more he loves me, the more he is able to do me good. But otherwise, the more he is angry and displeased, the more his other attributes are terrible. If he be wise, the more he will find out my sins: if he be powerful and angry, the more he can revenge himself on me. Is he angry and just? the more woe to me. So there is nothing in God when he is angry, but it is so much the more terrible. For this puts a sting in everything: which, when it is removed out of malignant creatures armed with a sting, then they are no more hurtful. The sting of every evil and cross, is God's anger and wrath. This being removed, nothing hurts. All crosses then are gentle, mild, tractable, and medicinal, when God hath once said, 'For mine anger is turned away from him.' After that's gone, whatsoever remaineth is good for us, when we feel no anger in it. What is that which blows the coals of hell, and makes hell hell, but the anger of God, seizing upon the conscience? This kindles Tophet, and sets it a-fire like a river of brimstone, Isa. 30:33. Therefore this is a wondrous sweet comfort and encouragement when he saith, 'For mine anger is turned away from him.' Whence, in the next place, we may observe,
答案，1. 因为它们源自他的愤怒和不悦；因为重压在灵魂上的不是判断，而是其中的愤怒。当它们来自上帝的愤怒时，对良心来说是无法忍受的：否则，当我们遭受苦难时，知道这不是来自上帝的愤怒，而是为了考验我们的恩典，或者为了锻炼我们，我们会耐心忍受。因此，上帝说：“我的愤怒已经离开他了”：因为这个愤怒没有消除，会使每一个十字架都变得苦涩，即使它再小。让上帝的愤怒降临在一个人身上，他会让一个想法，一个非常轻微的事情，成为一个沉重的十字架，比其他时候更加烦恼他的身体和状态。你想在一个例子中看到这一点吗？上帝威胁他自己亲爱的子民如此说：“耶和华必用埃及的疮、痔疮、癣疥、疥疮、你不能医治的病，攻击你。”（申命记 28:27）什么！疥疮、癣疥之类的病，这在现今被轻视得如此轻微的时代，竟然是如此可怕的判断吗？哦是的！ 当涉及到上帝的不悦时，即使是最轻微的划痕也会被上帝的愤怒点燃，它将吞噬我们，证明无法治愈，正如威胁所说：“你不能得到医治。”当害虫因上帝的愤怒降临在那个心硬的国王身上时，所有法老和他的巫师的技能都无法驱逐它们，因为他们承认：“这是上帝的手指。”（出埃及记 8:19）任何事物作为上帝愤怒的使者降临，都带着复仇的力量，粘附在灵魂上，就像“腐蚀性的麻风病”（利未记 14:45, 46），当它进入一座房子时，往往无法通过拔出石头或刮掉它们来清除，直到房子被拆毁。因此，当上帝的愤怒对一个人产生了激发和点燃时，你可以移除这个和那个，改变地点和伴侣，使用各种帮助，但它将永远不会停止腐蚀，直到它通过悔改被移除。即使是最小的划痕或痒感，世界上所有的药物也无法治愈它。因为上帝的爱使我们对上帝的其他一切都感到舒适，而他的愤怒使他的所有属性都变得可怕。 因为他的力量，他越爱我，他就越能对我有益。但是，如果他生气和不满，他的其他属性就越可怕。如果他聪明，他就会发现我的罪过；如果他强大和愤怒，他就能向我报复。他生气而公正吗？那对我来说更加痛苦。所以，当他生气时，上帝没有什么好处，但是更加可怕。因为这给每件事都带来了一种刺痛：当恶毒的生物身上的刺痛被去除时，它们就不再有害了。每一种邪恶和困境的刺痛，都是上帝的愤怒和怒火。当这个刺痛被去除时，没有什么会伤害我们。当上帝一旦说：“我的怒气已经离开他”时，所有的困境都是温和、温柔、易于处理和有益的。当我们感觉不到愤怒时，剩下的一切对我们来说都是好的。是什么让地狱的煤炭燃烧，让地狱成为地狱，不就是上帝的愤怒侵袭良心吗？这点燃了托法特，像一条硫磺河一样将其点燃，以赛亚书 30:33。因此，当他说：“我的怒气已经离开他”时，这是一种奇妙的甜蜜安慰和鼓励。接下来，我们可以观察到，

That God will turn away his anger upon repentance.
上帝会在悔改之后消除他的愤怒。

When there is this course taken, formerly mentioned, to turn unto the Lord and to sue for pardon, to vow reformation, 'Asshur shall not save us,' and a thorough reformation of the particular sin; and when there is wrought in the heart faith to rely on God's mercy, as the 'Father of the fatherless,' in whom they 'find mercy,' then God's anger is turned away. God, upon repentance, will turn away his anger. The point is clear. We see, when the Lord hath threatened many grievous judgments and plagues for sin, one upon the neck of another, denounced with all variety of expressions in the most terrible manner; yet, after all that thundering, Deut. 28 and 29, it follows, 'And it shall come to pass, when all these things are come upon thee, the blessings and the curses, which I have set before thee, and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God, &c.; that then the Lord thy God will turn thy captivity, and have compassion upon thee,' &c., Deut. 30:1, 2, 3. After repentance, you see the promise comes presently after; not that the one is the meritorious cause of the other; but there is an order of things. God will have the one come with the other. Where there is not sense of sin and humiliation, and thence prayer to God for pardon, with reformation and trusting in his mercy, there the anger of God abides still. But where these are, 'his anger is turned away.' God hath established his order, that the one of these must still follow the other.
当采取这门课程时，前面提到的，转向主并寻求宽恕，发誓改过，"亚述不能拯救我们"，并对特定的罪行进行彻底改革；当心中产生信心，依靠上帝的怜悯，如同"孤儿的父"，在他们"寻求怜悯"时，上帝的愤怒就会消散。上帝在悔改时会消除他的愤怒。这一点很明显。我们看到，当主因罪恶威胁许多严重的审判和灾祸，一个接一个地降临，以各种可怕的方式宣告时，德甲 28 和 29 章之后，接着说："当这一切临到你身上，就是我在你面前所陈明的福祸，你在耶和华你的神所赶你到的各国中，将这一切的话记在心上，你就归向耶和华你的神，...那时，耶和华你的神必转回你的被掳的身份，怜悯你"，德甲 30:1, 2, 3。 悔改之后，你会立即看到应许的到来；并不是说一个是另一个的有功原因；但是有一种事物的顺序。上帝希望这两者同时发生。如果没有罪恶感和谦卑，没有向上帝祈求宽恕、改过自新并信靠他的怜悯，上帝的愤怒仍然存在。但是如果有了这些，"他的愤怒就转离了。"上帝已经建立了他的秩序，其中一个必须紧随另一个。

Another excellent place to the forenamed, we have in the Chronicles, 'If my people that are called by my name shall humble themselves and pray,' (as they did here in this chapter, 'take words unto yourselves') 'and seek my face and turn from their wicked ways,' 2 Chron. 7:14; as they did here, 'Asshur shall not save us, we will not ride upon horses,' &c. We will no more rely on the barren false helps of foreign strength. What then? 'I will hear from heaven, and will forgive their sin, and will heal their land,' 2 Chron. 7:14. Here is the promise, whereof this text is a proof. So in all the prophets there is a multiplication of the like instances and promises; which we will not stand upon now, as not being controversial. It is God's name so to do, as we may see in that well known place of Exodus. 'Jehovah, Jehovah, God, merciful and gracious, longsuffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and sin,' &c., Exod. 34:6, 7. And so it is said, 'At what time soever a sinner repents himself of his sins from the bottom of his heart, I will put all his sins out of my remembrance, saith the Lord God,' Hebrews 8:12. The Scripture is plentiful in nothing more; especially it is the burden of Ezek. 18 and 33, forgiveness of sins, and removal of wrath upon repentance.
在编年史中，还有一个被提及的绝佳地方，'如果我称为我名下的子民谦卑自己祷告'（正如他们在这一章中所做的，'对自己说些话'），'寻求我的面，转离他们的恶行'，《历代志下》7:14；正如他们在这里所做的，'亚述不能拯救我们，我们不再依靠马匹'等等。我们将不再依赖于贫瘠虚假的外来力量。那么，结果呢？'我必从天上垂听，赦免他们的罪孽，医治他们的地'，《历代志下》7:14。这里有一个应许，这段经文就是一个证明。在所有的先知书中，都有类似的例子和应许；我们现在不会详细讨论，因为这不是争议的焦点。这是上帝的作为，正如我们在出埃及记中所看到的那个众所周知的地方。'耶和华，耶和华，神，有恩慈、有怜悯、不轻易发怒、有丰盛的慈爱和诚实，向千万人宽恕罪孽、过犯和罪恶'等等，《出埃及记》34:6, 7。并且还说，'无论何时，罪人从心底悔改，我必将他的罪孽从我的记忆中抹去，这是主耶和华说的'，《希伯来书》8:12。 经文中最丰富的内容之一是以西结书 18 章和 33 章的重点，即罪的赦免和悔改后的愤怒消除。

And for example. See one for all the rest. Let the greater include the lesser. Manasseh was a greater sinner than any of us all can be; because he was enabled* with a greater authority to do mischief, (all which no private man, nor ordinary great man, is capable of, not having the like power); which he exercised to the full in all manner of cruelty, joined with other gross and deadly sins; and yet the Scripture shews that, upon his humiliation and praying, he found mercy. God turned away his anger, 2 Chron. 33:12, 13.
例如，看看其中一个人，其他人都一样。让更大的包含更小的。玛拿西比我们所有人都是一个更大的罪人；因为他有更大的权力去做恶事（这是普通人和普通伟大人物所不能做到的，因为他们没有类似的权力）；他以各种残忍的方式行使这种权力，同时还犯下其他严重和致命的罪行；然而，圣经显示，在他谦卑和祈祷之后，他获得了怜悯。上帝转变了他的愤怒（《历代志下》33:12, 13）。

That of the prodigal is a parable also fitted for this purpose, who had no sooner a resolution to return to his father, Luke 15:23. Filius timet convitium, &c. The son fears chiding; the father provides a banquet. So God doth transcend our thoughts in that kind. We can no sooner humble ourselves to pray to him heartily, resolving to amend our ways and come to him, but he lays his anger aside to entertain terms of love and friendship with us. As we see in David, who was a good man, though he slubbered over the matter of repentance, all which while God's hand was so heavy upon him, that his moisture was turned into the drought of summer, he roaring all the day long, Ps. 32:3, 4. But when once he dealt throughly in the business, and resolved, 'I will confess my transgression unto the Lord; and thou forgavest the iniquity of my sin.' Let our humiliation be real and thorough, with prayer for pardon, and purpose to reform, and presently God will shew mercy.
那个浪子的比喻也适用于这个目的，他一下子决定回到父亲那里，路加福音 15:23。儿子害怕责备，父亲准备了一场宴会。上帝在这方面超越了我们的思维。我们一旦真心谦卑地向他祈祷，决心改过自新，回到他的身边，他就会放下怒气，与我们建立爱和友谊的关系。正如我们在大卫身上看到的，他虽然是个好人，但在忏悔的事情上马虎了，而上帝的手一直压在他身上，以至于他的水分变成了夏天的干旱，他整天都在咆哮，诗篇 32:3, 4。但是一旦他认真处理这件事，并决心说：“我要向耶和华承认我的过犯”，你就赦免了我罪孽的罪恶。”让我们的谦卑是真实而彻底的，带着祈求宽恕的祷告和改过自新的决心，上帝会立即施以怜悯。

The reason is clear, because it is his nature so to do. His nature is more inclined to mercy than anger. For him to be angry, it is still upon supposition of our sins. But to be merciful and gracious, it always proceeds from his own bowels, whether we be sinners or not. Without all supposition, God is still merciful unto whom he will shew mercy. 'Who is a God like unto thee,' saith the prophet, 'that pardoneth iniquity? he passeth by the transgression of the remnant of his heritage, and retaineth not his anger for ever; because he delighteth in mercy.' Things naturally come easily, without pain; as beams from the sun, water from the spring, and as heat from fire; all which come easily, because they are natural. So mercy and love from God come easily and willingly. It is his nature to be gracious and merciful. Though we be sinners, if we take this course here, as the church doth, to pray and be humbled, then it will follow, 'Mine anger is turned away from him.' The use is,
原因很明显，因为这是他的本性所决定的。他的本性更倾向于怜悯而非愤怒。他发怒，仍然是基于我们的罪过的假设。但怜悯和恩慈，总是源自他自己的怀抱，无论我们是否是罪人。不需要任何假设，上帝总是对他所要怜悯的人怜悯。先知说：“谁像你这样的神，赦免罪孽，宽恕你产业之余民的过犯，不永远怀怒，因喜爱施恩。”事物自然而然地轻易而来，毫不费力；如太阳的光束、泉水的流动、火焰的热量；所有这些都轻易而来，因为它们是自然的。同样，上帝的怜悯和爱也是轻易而自愿地来到。他的本性就是宽容和怜悯。虽然我们是罪人，但如果我们像教会一样，采取这样的方式来祈祷和谦卑，那么就会发生：“我的怒气已经离开他。”应用是，

First, to observe God's truth in the performance of his gracious promises, who, as he makes gracious promises to us, so he makes them good. His promise is, 'If we confess our sins, he will forgive them and be merciful,' Prov. 28:13. So here he says, 'Mine anger is turned away.' As they confess, so he is merciful to forgive them. It is good to observe the experiments* of God's truth. Every word of God is a shield, that is, we may take it as a shield. It is an experimental truth, whereby we may arm our souls. This is an experimental truth, that when we are humbled for our sins, God, he will be merciful unto our sins, and allay his anger, as it is in this text. Therefore it is said, 'Those that know thy name will trust in thee, for thou never failest those who put their trust in thee,' Ps. 9:10. Let us then open our hearts unto God, and confess our sins unto him; and if we resolve amendment, we shall find the truth of his gracious promises. He will turn aside his anger, and will never fail us, if we put trust in him. 'The name of the Lord is a strong tower, and the righteous fly to it and are safe,' Prov. 18:10. This name of mercy, grace, and favour, is a strong tower to distressed consciences. Let us therefore remember to fly unto it, when our consciences are awaked and distressed with sin, and sense of God's displeasure. Seeing these kinds of promises are as a city of refuge, let us run unto them, and we shall not be pulled from the horns of this altar, as Joab once was from his, 1 Kings 2:28; but shall at all times find grace and mercy to help us at the time of need. It is a comfortable point, 'Mine anger is turned away from him.'
首先，要观察上帝在履行他慈爱的应许时所展现的真理，他既向我们应许慈爱，也会实现这些应许。他的应许是：“我们若承认自己的罪过，神是信实的，是公义的，必要赦免我们的罪过，洗净我们一切的不义。”（箴言 28:13）所以在这里他说：“我的怒气转消。”他们承认罪过，他就怜悯地赦免他们。观察上帝真理的实验是好的。上帝的每一句话都是一面盾牌，也就是说，我们可以把它当作盾牌。这是一种实验性的真理，我们可以用来武装我们的灵魂。这是一种实验性的真理，当我们为自己的罪过感到谦卑时，上帝会怜悯我们的罪过，消除他的怒气，正如本文所说。因此，有人说：“认识你名的人要倚靠你，因为你没有离弃寻求你的人。”（诗篇 9:10）让我们向上帝敞开心扉，向他承认我们的罪过；如果我们决心改过，我们将会看到他慈爱应许的真实。他会消除他的怒气，如果我们信靠他，他永远不会让我们失望。“耶和华的名是坚固台，义人奔入便得安稳。”（箴言 18:10） 这个怜悯、恩典和恩惠的名字，对于困扰的良心来说是一个坚固的堡垒。因此，当我们的良心因罪恶和感受到上帝的不悦而苏醒和困扰时，让我们记得飞奔到这个名字那里。既然这些应许就像庇护城市一样，让我们奔向它们，我们就不会像约押一样从这座坛的角上被拉下来（列王纪上 2:28），而是在需要的时候总能找到恩典和怜悯来帮助我们。这是一个令人安慰的观点，“我的怒气已经离开他。”'

Quest. But it may be said, How is God's anger turned away from his children, when they feel it ofttimes after in the course of their lives?
但可以说，当神的子民在生活中时常感受到神的愤怒，那么神的愤怒是如何转变的呢？

Ans. The answer is, that there is a double anger of God, whereby we must judge of things, for either it is,
答案是，我们必须根据上帝的双重愤怒来判断事物，因为要么是这样，要么是那样。

1. Vindicative; or, 2. Fatherly anger.

God, ofter our first conversion, he removeth his vindicative anger, after which, though sometimes he threaten and frown upon us, yet it is with a fatherly anger, which God also removes, with the shame and correction attending it, when we reform and amend our wicked ways.
上帝，在我们第一次转变之后，他消除了他的报复愤怒，之后，虽然有时他会威胁和对我们皱眉，但这是一种父亲般的愤怒，上帝也会在我们改过自新时消除它，伴随着羞耻和纠正。

There is, 1. A child of anger; 2. A child under anger.
有，1. 愤怒的孩子；2. 愤怒之下的孩子。

God's children are never 'children of wrath,' Eph. 2:3, and anger, after their first conversion. But sometimes children under wrath, if they make bold with sin, so as they cannot use their right of sonship, to go boldly to the throne of grace. Because then, though they have the right of fear,* they conceive of God as angry with them, and cannot use it, so long as they live in any sin against conscience, and so continue, until they reform and humble themselves, as the church doth here; after which they can and do rejoice again, claim their right, and are not either children of wrath, or under wrath. David, after he had sinned that foul sin, Ps. 51 was a child under wrath, not a child of wrath. So, if we make bold to sin, we are children under wrath, for ofttimes God begins correction at his own house, if there be any disorder there, 1 Pet. 4:17. You know God was so angry with Moses, that he was not suffered to enter into the land of Canaan, Num. 20:12. And David, when he had numbered the people, God was angry with him, 2 Sam. 24:1; and with the Corinthians also, for unreverent receiving of the Lord's Supper, 1 Cor. 11:30. But here is a course prescribed to remove his fatherly anger, and to enjoy the beams of his countenance, and sunshine of his favour in Christ. If we humble ourselves, confess our sins, and fly unto him, as the church here doth, then we shall find this made good, 'For mine anger is turned away from him.' But it may be asked,
神的儿女永远不是“愤怒的子女”，弗 2:3，并且在他们第一次转变之后也不会生气。但是，有时候，如果孩子们大胆地犯罪，以至于他们无法使用他们作为儿子的权利，大胆地去恩典的宝座。因为那时，虽然他们有害怕的权利，他们认为上帝对他们生气，不能使用它，只要他们在任何违背良心的罪中生活，就会继续下去，直到他们改过自新并谦卑自己，就像教会在这里所做的一样；在此之后，他们可以并且会再次欢喜，宣称他们的权利，并且既不是愤怒的子女，也不是受到愤怒的子女。大卫在犯下那个丑恶的罪之后，诗 51 成为了一个受到愤怒的子女，而不是愤怒的子女。所以，如果我们大胆地犯罪，我们就是受到愤怒的子女，因为上帝经常从他自己的家开始纠正，如果那里有任何混乱，彼前 4:17。你知道上帝对摩西非常生气，以至于他不被允许进入迦南地，民 20:12。大卫在统计人口时，上帝对他生气，撒上 24:1；而对于哥林多人来说，上帝也对他们生气，因为他们不敬虔地领受主的晚餐，林前 11:30。 但这里有一门课程被规定用来消除他父亲般的愤怒，享受他的面容的光芒和他在基督里的恩宠的阳光。如果我们谦卑自己，承认我们的罪过，并向他飞奔，就像这里的教会一样，那么我们将会发现这一点成真，“因为我的怒气已经离开他。”但可以问，

Quest. In times of affliction, how may we know God's anger to be removed, when yet we endure the affliction?
在困苦时，我们如何知道上帝的愤怒已经消除，尽管我们仍然忍受着困苦？

Ans. The answer is, that God is infinitely wise, and in one affliction hath many ends; as,
答案是，上帝是无限智慧的，一个苦难中有许多目的；比如，

1. When he afflicts them, it is to correct them for their sins; after which, when they have pulled out the sting of sin by confession and humiliation, if afflictions continue, his anger doth not continue.

2. Affliction sometimes is for an exercise of patience and faith, and trial of their graces, and for the exemplary manifestation to others of God's goodness to them.
痛苦有时是为了锻炼耐心和信仰，试验他们的恩典，并向他人展示上帝对他们的恩惠。

But even then they may know that things come not in anger unto them by this; that after repentance God speaks peace unto their conscience; so that, though the grievance continue, it is with much joy in the Holy Ghost, and peace of conscience, in which case, the soul knows that it is for other ends that God continues it. Therefore the first thing in any affliction is, to remove away the core and sting thereof by humbling ourselves, as the church here doth, after which our consciences will be at peace for other things. God hath many ends in correcting us. He will humble us, improve our afflictions to the good of others, and will gain himself honour by our afflictions, sufferings, and crosses. When God hath shed abroad his love in our hearts by his Spirit, then we can rejoice in tribulation, and rejoice under hope, Rom. 5:5. Though the afflictions continue, because the sting is gone, anger is removed.
但即使如此，他们可能也知道这些事情并不是出于愤怒对待他们的；在悔改之后，上帝会对他们的良心说出和平的话语；因此，尽管痛苦仍然存在，但在圣灵中有着极大的喜乐和良心的平安，在这种情况下，灵魂知道上帝继续让它经历其他目的。因此，在任何痛苦中，首先要通过谦卑自己来消除其核心和刺痛，正如这里的教会所做的那样，之后我们的良心将为其他事情而平静。上帝在纠正我们时有许多目的。他会使我们谦卑，将我们的痛苦改善为他人的福祉，并通过我们的痛苦、受难和十字架获得自己的荣耀。当上帝借着他的圣灵将他的爱倾注在我们的心中时，我们就能在患难中欢喜，并在盼望中欢喜，罗马书 5:5。尽管痛苦仍然存在，因为刺痛已经消失，愤怒也被消除了。

'For mine anger is turned away from him.'
我的愤怒已经离开他。

The last point we observe from hence, and gather from all these general truths, is this,
我们从这里观察到的最后一点，并从所有这些普遍真理中得出的结论是，

Where there is not humiliation for sin, and hearty prayer to God, with reformation of our ways, flying unto God for mercy, who is merciful to the fatherless, there God's wrath continues.
在没有对罪行的羞辱、真诚向上帝祈祷以及改正我们的行为的情况下，寻求上帝的怜悯，上帝对孤儿慈悲，那里就会有上帝的愤怒持续存在。

For as where they are performed his anger is turned away, so must it needs follow, that where they are not performed, his anger continueth. Therefore, let us examine ourselves. The Spirit of God here speaks of 'healing backslidings,' and of 'turning away iniquity.' Let us look well to ourselves, and to the present state of things, that our diseases be soundly cured, our personal diseases; and then let us be sensible of the diseases of the land, and pray for them. For there are universal diseases and sins of a kingdom, as well as personal. And we are guilty of the sins of the times, as far as we are not humbled for them. Paul tells those who did not punish the incestuous person, 'Why are you not humbled rather for this deed?' 1 Cor. 5:2. Where there is a public disease, there is a public anger hanging over upon that disease; the cure whereof is here prescribed, to be humbled, as for ourselves, so for others. Therefore let us beware of sin (if we would shun wrath), especially of idolatry, or else we shall be sure to smart for it, as Ephraim did, of whom the Spirit of God saith, 'When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died,' Hosea 13:1. Ephraim had got such authority, what with his former victories, and by the signs of God's favour among them, that when he spake 'there was trembling,' and he 'exalted himself in Israel;' but when he 'offended once in Baal,' that is, when he became an idolater, 'he died.' It is meant of the civil death especially, that he lost his former credit and reputation. We see then the dangerous effects of sin, especially of idolatry. Wherefore let us fortify ourselves against it, and bless God that we live under such a gracious, just, and mild king, and good government, where there are such laws against this great sin especially, and beseech God long to continue his life and prosperity for our good amongst us. For use then.
因为当他们被执行时，他的愤怒就会消散，所以必然会发生的是，当他们没有被执行时，他的愤怒会持续下去。因此，让我们检查自己。上帝的灵在这里谈到“医治背道”，和“转离罪孽”。让我们好好检查自己和当前的情况，让我们的疾病得到彻底的治愈，我们个人的疾病；然后让我们意识到这个国家的疾病，并为它们祈祷。因为一个国家也有普遍的疾病和罪恶，就像个人一样。只要我们对这些罪恶没有谦卑，我们就有罪。保罗告诉那些没有惩罚淫乱的人：“你们为什么不为这件事而谦卑呢？”哥林多前书 5:2。当有公共疾病时，就会有公共的愤怒悬挂在这个疾病上；这里规定的治愈方法是谦卑，既为自己，也为他人。 因此，让我们谨防罪恶（如果我们想避免愤怒），尤其是偶像崇拜，否则我们肯定会为此付出代价，就像以法莲一样，上帝的灵说：“以法莲曾发颤，他在以色列中自高自大；但他在巴力犯罪，就死了。”（何西阿书 13:1）以法莲曾经获得如此的权威，既有他以前的胜利，又有上帝在他们中间的恩典的迹象，以至于当他说话时，“人们会颤抖”，他“在以色列中自高自大”；但当他“一次在巴力犯罪”，也就是成为一个偶像崇拜者时，“他死了”。这主要指的是他失去了以前的信誉和声望。我们看到了罪恶，尤其是偶像崇拜的危险后果。因此，让我们坚守防范，并感谢上帝，我们生活在如此仁慈、公正和温和的国王和良好的政府之下，有这样的法律特别针对这个大罪，恳求上帝继续保佑他的生命和繁荣，造福我们。因此，用于实践。

Remember, when we are to deal with God, that he is the great Mover of all things; who, if he be angry, can overturn all things, and cross us in all things; and can also heal us of all our diseases. But what must we do if we would be healed? We must take the course prescribed here, 'Take unto us words;' humble ourselves, and have no confidence in Asshur, munition, people, or in 'the works of our hands;' but trust in God, so shall we be happy and blessed. Whatsoever our enemies be, yet if we can make God our rock, fortress, and shield, then it is no matter who be our enemies. 'If he be on our side, who can be against us?' Rom. 8:31. Let us all, ministers and all, reform ourselves, and stand in the gap, after the course here prescribed, and go to God in a right manner; so we may dissipate all the clouds of anger which may seem to hang over our heads, and find God experimentally making this promise good to us, which he made then to his people, 'I will heal their backsliding, I will love them freely: for mine anger is turned away from him.'
记住，当我们与上帝打交道时，他是一切事物的伟大推动者；如果他发怒，他可以颠覆一切，阻碍我们一切；他也可以治愈我们所有的疾病。但是，如果我们想要被治愈，我们该怎么办呢？我们必须按照这里规定的方式行事，“拿起话语”；谦卑自己，不要对亚述、堡垒、人民或“我们手中的工作”抱有信心；而是要信靠上帝，这样我们才能幸福和有福。无论我们的敌人是谁，如果我们能把上帝当作我们的磐石、堡垒和盾牌，那么我们的敌人就无关紧要了。“既然他在我们这一边，谁能敌挡我们呢？”罗马书 8:31。让我们所有的人，包括牧师在内，按照这里规定的方式改革自己，站在缺口中，以正确的方式去寻求上帝；这样我们就能驱散所有似乎悬挂在我们头上的愤怒的阴云，并且亲身体验上帝对我们的这个应许的实现，就像他当时对他的子民所说的：“我要医治他们的背道，我要自由地爱他们，因为我的怒气已经转离他们。”

Therefore let us do as Jacob did with Esau, when he came incensed with mighty displeasure against his brother. Jacob comes before him humbly, prostrates himself before him, and so turns away his anger, Gen. 33:3. So when God is angry with us, and comes against us, let us humble ourselves before him to appease him. As Abigail quieted David, by humbling herself before him, when he had a purpose to destroy her family, 1 Sam. 25:23, seq., so let us come before God in humility of soul, and God will turn away his anger. As when there was a great plague begun in the army, Aaron stood with his censer betwixt the living and the dead, offering incense and making atonement for them, whereby the plague was stayed, Num. 16:48; so in any wrath felt or feared, for ourselves or the State we live in, let every one hold his censer and offer the incense of prayer, 'Take with you words,' Rev. 8:4. God is wondrously moved to pity by the incense of these sweet odours offered up by Christ unto the Father. Believe it, it is the only safe course to begin in heaven. Such a beginning will have a blessed ending. Other courses, politic and subordinate helps must also be taken, but all is to no purpose, unless we begin in heaven; because all things under God are ruled and moved by him; who, when he is favourable, makes all the creatures pliable unto us, but especially makes this good, 'I will heal their backsliding, I will love them freely; for mine anger is turned away from him.'
因此，让我们像雅各对待以扫那样，当他对自己的兄弟愤怒时。雅各谦卑地来到他面前，俯伏在他面前，这样转移了他的愤怒，创世记 33:3。所以当上帝对我们发怒，来攻击我们时，让我们谦卑地在他面前，以平息他的怒气。正如亚比该在大卫面前谦卑自己，当他打算毁灭她的家族时，撒母耳记上 25:23，接下来，让我们以谦卑的心灵来到上帝面前，上帝会转移他的怒气。正如当军队中爆发了一场大瘟疫时，亚伦站在活人和死人之间，拿着香炉献香并为他们赎罪，从而使瘟疫停止，民数记 16:48；所以在我们自己或我们所生活的国家感受到或担心任何愤怒时，让每个人拿起自己的香炉，献上祈祷的香气，“带上你的话语”，启示录 8:4。上帝被基督向父亲献上的这些香气所感动，怜悯无比。相信吧，这是唯一安全的方式，从天堂开始。这样的开始将有一个有福的结局。 其他课程、政治和下级帮助也必须采取，但除非我们从天堂开始，否则一切都没有意义；因为上帝统治和驱动着所有事物；当他喜悦时，他使所有的创造物对我们顺从，尤其是这个好消息：‘我要医治他们的背道，我要自愿地爱他们；因为我的怒气已经转离他们。’'

THE SEVENTH SERMON
第七篇布道

I will be as the dew unto Israel: he shall grow as the lily, and cast forth his root as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.—HOSEA 14:5, 6.
我将如同露水降在以色列上；他必如百合花般生长，像黎巴嫩的根一样扎下。他的枝条将蔓延，他的美丽将如橄榄树，他的香气如黎巴嫩。——何西阿书 14:5, 6。

THE church, as we heard, had been humbled, and therefore is comforted. It is usual in the Scriptures, especially in the prophetical parts thereof, after terrible threatenings to come with sweet promises; because God in all ages hath a church.* Therefore God in this chapter takes this course. He makes gracious promises to this people, grounded upon the former part of the chapter, wherein God had dictated unto them a form of prayer, repentance, and reformation. 'Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously,' &c. Whereupon a reformation is promised, 'Asshur shall not save us, we will not ride upon horses,' &c. Which was a reformation of that national sin which they were guilty of, false confidence. Now, as we have heard, God answers them to every particular. He makes a gracious promise, 'that he will heal their backsliding,' according to their prayer, 'Take away all iniquity.' And to that, 'receive us graciously,' he answers, 'I will love them freely, for mine anger is turned away from him.'
教堂，据我们所听，已经受到了谦卑，因此得到了安慰。圣经中通常在可怕的威胁之后带来甜蜜的应许，尤其是在其中的预言部分；因为上帝在各个时代都有一个教会。因此，上帝在这一章中采取了这种方式。他根据本章的前半部分向这个民族作出了恩慈的应许，在那里，上帝向他们传授了祷告、悔改和改革的形式。'带上你们的话，转向主：对他说，除去一切罪孽，悦纳我们'等等。因此，一个改革被承诺，'亚述不能拯救我们，我们不再骑马'等等。这是对他们所犯的民族罪孽，虚假的信心的一种改革。现在，正如我们所听到的，上帝对他们的每一个细节都有回应。他作出了一个恩慈的应许，'他要医治他们的背道'，根据他们的祷告，'除去一切罪孽'。对于那个'悦纳我们'，他回答说，'我要自由地爱他们，因为我的怒气已经转离他们'。

Now, it cannot be but that God should regard the desires of his own Spirit, when both the words and Spirit proceed from him. Therefore he goes on more fully to answer their desire of 'doing good to them,' saying, 'I will be as the dew to Israel,' &c.
现在，上帝必然关注他自己的灵的愿望，因为话语和灵都是来自他。因此，他进一步满足他们“善待他们”的愿望，说：“我要像露水一样对待以色列”，等等。

In which words the holy prophet doth first, by a metaphor and borrowed speech, set down the ground of all happiness. So that there is here given a more full satisfaction to the desires of the church.
圣先知首先用隐喻和借用的言辞，阐述了所有幸福的基础。因此，这里更充分地满足了教会的愿望。

1. The cause of all—'I will be as the dew,' &c.
一切的原因——“我将如露水一样”，等等。

2. The particular persons to whom—'to Israel.'
特定的人——“以色列”。

3. The fruit of this follows—'he shall grow as the lily, and cast forth his root as Lebanon.'
这个结果是：他将如百合花一样生长，像黎巴嫩一样伸出根。

Now the words read are a fuller satisfaction to the desires of God's people, which were stirred up by his own Spirit. 'I will be as dew unto Israel.' Where,
现在所读的话更满足了上帝子民的愿望，这些愿望是由上帝的灵所激发的。“我将如露水般对待以色列。”在这里，

1. You have set down the cause of all, which follows. God by his gracious Spirit will be 'as the dew unto Israel.'
你已经陈述了一切的原因，接下来是这样的。上帝凭借他慈悲的圣灵将会“如同甘露降在以色列上”。

2. And then upon that, the prosperous success this dew of God's Spirit hath in them, 'They shall grow as the lily.'
然后，在此基础上，上帝的灵感将带给他们繁荣的成功，“他们将如百合花般成长。”

Obj. 1. Aye, but the lily grows, but hath no stability. Everything that grows is not well rooted. Therefore he adds, in the second place, 'They shall cast out their roots as Lebanon;' that is, with growth they shall have stability; not only grow in height speedily, but also grow fast in the root with firmness.
Obj. 1. 是的，但百合花虽然生长，却没有稳定性。一切生长的东西都没有牢固的根基。因此，他在第二点中补充说：“他们的根将像黎巴嫩一样扎下来。”也就是说，随着生长，他们将拥有稳定性；不仅快速地长高，而且根部也会迅速坚固地生长。

Obj. 2. And likewise, as everything that grows in root and firmness, doth not spread itself, he says, he shall not only grow upward, and take root downwards, 'but his branches shall spread;' whereby he shall be more fruitful and comfortable to others.
目标 2：同样地，正如一切在根部和坚固性上生长的东西并不会自我扩展，他说，他不仅会向上生长，向下扎根，而且他的枝条还会扩展；从而使他更加多产和舒适地为他人服务。

Obj. 3. Oh! but everything that grows, is rooted and spread, is not for all that fruitful; therefore, he saith, they shall be as the olive tree, 'His beauty shall be as the olive tree for fruitfulness.'
Obj. 3. 哦！但是一切生长、扎根和蔓延的事物，并不都是富饶的；因此，他说，他们将如橄榄树一样，“他的美丽将如橄榄树般富饶。”

Obj. 4. Yet, though the olive be fruitful, it hath no pleasant smell nor good taste. Therefore he adds another blessing to that. They shall, in regard of their pleasantness to God and man, that shall delight in them, be 'as the smell of Lebanon;' which was a wondrous pleasant, delightful place, which yielded a pleasant savour round about. So we see what a complete kind of growth this is, wherein blessing upon blessing is promised. The Holy Ghost cannot enough satisfy himself in variety of comfortable expressions. Nothing is left unsatisfied that the heart can propound. He will make them grow, be stedfast, fruitful, delightful, and pleasant. So that we have here to consider:
然而，尽管橄榄树多产，但它没有令人愉悦的气味和好的味道。因此，他又给予了另一个祝福。他们将因为对上帝和人的愉悦而被视为“黎巴嫩的香气”；黎巴嫩是一个令人愉悦、令人喜爱的地方，四周弥漫着令人愉悦的香气。因此，我们可以看到这是一个完整的成长过程，其中一个祝福接着一个祝福地应许。圣灵对于各种令人舒适的表达都无法满足。没有什么是心灵所能提出而得不到满足的。他会使他们成长、坚定、多产、令人愉悦和令人喜爱。因此，我们在这里需要考虑的是：

1. The favour and blessing that he promiseth, to be 'as the dew to Israel.'
他所承诺的恩惠和祝福，将会像以色列的露水一样。

2. The excellency of it in divers particulars.
它在许多方面的卓越性。

3. The order wherein it is promised.
承诺的顺序。

Before we come to the words themselves, if we remember and read over the former part of the prophecy, we shall find it full of terrible curses, all opposite unto that here promised: to shew,
在我们谈论这些词语之前，如果我们回忆并阅读预言的前半部分，我们会发现它充满了可怕的诅咒，与此处所承诺的完全相反，以显示

We can never be in so disconsolate a state, but God can alter all.
我们永远不可能处于如此沮丧的状态，但上帝可以改变一切。

He hath a right hand as well as a left; blessings as well as curses; mercy as well as justice; which is more proper to his nature than that. Therefore let Christian souls never be discouraged with their condition and state whatsoever it is.
他既有右手又有左手；既有祝福又有诅咒；既有怜悯又有公正；这比他的本性更合适。因此，基督徒的灵魂无论处于什么样的境况和状态，都不应感到气馁。

Reason. For, as there are many maladies, so there are many remedies opposite to them. As Solomon saith, 'This is set over against that,' &c., Eccles. 7:14. If there be a thousand kinds of ills, there are many thousand kinds of remedies. For God is larger in his helps than we can be in our diseases and distresses, whatsoever they are, Zech. 1:19, 20, 21. Therefore it is good to make this use of it, to be so conceited of God, as may draw us nearer unto him upon all occasions.
原因。因为，就像有许多疾病一样，也有许多与之相对的疗法。正如所罗门所说，“这与那相对”，见传道书 7:14。如果有一千种疾病，就有许多千种疗法。因为上帝在帮助方面比我们在疾病和困厄方面更加宽容，无论它们是什么，撒迦利亚书 1:19、20、21。因此，好好利用这一点，对上帝有这样的自负，以便在任何情况下都能使我们更接近他。

Again, we see here how large the Spirit of God is in expressions of the particulars. 'I will be as the dew unto Israel: and he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty be large,' &c. Whereunto tends all this largeness of expression? God doth it in mercy unto us, who especially need it, being in a distressed, disconsolate estate. Therefore they are not words wastefully spent. We may marvel sometimes, in Isaiah, and so in some other prophets, to see the same things in substance so often repeated, though with variety of lively expressions, as it is, for the most part, the manner of every prophet. Surely, because it is useful and profitable, the people of God need it. There is, nor never was any man in a drooping, sinking condition, but he desires line upon line, word upon word, promise upon promise, expression upon expression.
再次，我们在这里看到上帝的灵在细节表达中有多么广大。'我要向以色列如露水一样，他必如百合花开放，扎根如黎巴嫩。他的枝条要蔓延，他的美丽要广大'等等。这种表达的广大意义是什么？上帝出于对我们的怜悯而这样做，我们特别需要，因为我们处于困厄、沮丧的状态。因此，这些话不是浪费。有时我们可能会惊讶地发现，以赛亚书中，以及其他一些先知书中，相同的事情在实质上被重复了很多次，尽管用了不同的生动表达方式，这在大多数情况下是每位先知的方式。毫无疑问，因为这是有用和有益的，上帝的子民需要它。没有人处于低迷、沉沦的状态，但他渴望一行一行，一字一字，一诺一言，一表一意。

Obj. One would think, is not a word of God sufficient?
一个人会认为，难道上帝的话不足以说明吗？

Ans. Yes, for him, but not for us. We have doubting and drooping hearts, and therefore God adds sacraments and seals; not only one sacrament, but two; and in the sacrament not only bread, but wine also; to shew that Christ is all in all. What large expressions are here, thinks a profane heart, what needs this? As if God knew us not better than we know ourselves. Whensoever thou art touched in conscience with the sense of thy sins, and knowest how great, how powerful, how holy a God thou hast to deal with, who can endure no impure thing, thou wilt never find fault with his large expressions in his word and sacraments; and with the variety of his promises, when he translates out of the book of nature into his own book, all expressions of excellent things to spread forth his mercy and love. Is this needless? No; we need all. He that made us, redeemed us, preserves us, knows us better than we know ourselves. He who is infinite in wisdom and love takes this course.
答案：是的，对他来说是这样，但对我们来说不是。我们心存疑虑和颓废，因此上帝增加了圣礼和印记；不仅仅是一个圣礼，而是两个；在圣礼中不仅有面包，还有葡萄酒；以显示基督是一切。一个亵渎的心会想，这里有多么大的表达，这有什么必要？好像上帝不了解我们比我们自己更了解我们一样。每当你在良心上感到自己的罪孽，并且知道你要面对一个多么伟大、多么有能力、多么圣洁的上帝，他不能容忍任何不洁之物，你就不会对他在他的话语和圣礼中的大量表达以及他的应许的多样性提出任何抱怨，当他将自然界的事物转化为他自己的书中时，他用卓越的表达来传播他的怜悯和爱。这是不必要的吗？不，我们需要全部。创造我们的、救赎我们的、保护我们的上帝比我们自己更了解我们。无限智慧和爱的他采取了这种方式。

And mark again, in the next place, how the Holy Ghost fetcheth here this comfort from things that are most excellent in their kind. 'They shall grow as the lily,' that grows fairly and speedily; 'and they shall take root as Lebanon.' To shew that a Christian should be the excellent in his kind, he compares him in his right temper and state, to the most excellent things in nature; to the sun, to lions, trees of Lebanon, cedars, and olive trees for fruitfulness; and all to shew that a Christian should not be an ordinary man. All the excellencies of nature are little enough to set out the excellency of a Christian. He must be an extraordinary singular man. Saith Christ, 'What singular thing do ye?' Mat. 5:47. He must not be a common man. Therefore, when God would raise his people, he tells them, they should not be common men, but grow as lilies, be rooted as trees, fruitful as olives, and pleasant, beautiful, as the goodly, sweet-smelling trees of Libanus. How graciously doth God condescend unto us, to teach us by outward things, how to help our souls by our senses, that when we see the growth, fruitfulness, and sweetness of other things, we should call to mind what we should be, and what God hath promised we shall be, if we take this course and order formerly prescribed. Indeed, a wise Christian, endowed with the Spirit of God, extracts a quintessence out of everything, especially from those that God singles out to teach him his duty by. When he looks upon any plant, fruit, or tree that is pleasant, delightful, and fruitful, it should put him in mind of his duty.
并且再次注意，在这里圣灵是如何从最优秀的事物中获得安慰的。'他们要像百合花一样生长'，百合花生长得美丽而迅速；'他们要扎根如黎巴嫩'。这是为了表明一个基督徒应该在自己的种类中是卓越的，他将他在正确的心态和状态下与自然界中最优秀的事物进行比较；与太阳、狮子、黎巴嫩的树木、香柏树和多产的橄榄树相比；所有这些都是为了表明一个基督徒不应该是一个普通人。自然界的所有优点都不足以展示一个基督徒的卓越。他必须是一个非凡的独特的人。基督说：“你们有什么特别的事情？”（马太福音 5:47）。他不能是一个普通人。因此，当上帝要提升他的子民时，他告诉他们，他们不应该是普通人，而是要像百合花一样生长，像树木一样扎根，像橄榄树一样多产，像黎巴嫩的美丽芬芳的树木一样令人愉悦、美丽。 上帝是多么亲切地降临到我们身边，通过外在的事物教导我们如何通过感官来帮助我们的灵魂，当我们看到其他事物的生长、丰盛和甜美时，我们应该想起我们应该成为什么样子，上帝曾经应许过我们，只要我们按照之前规定的方式和秩序行事，我们就能成为那样的人。事实上，一个有智慧的基督徒，被上帝的灵充满，能从一切事物中提取精华，尤其是那些上帝特别选出来教导他责任的事物。当他看到任何美丽、令人愉悦和丰盛的植物、果实或树木时，都应该让他想起自己的责任。

'I will be as the dew to Israel,' &c.
我将如同以色列的露水。

These sweet promises in their order follow immediately upon this, that God would freely love them, and cease to be angry with them. Then he adds the fruits of his love to their souls, and the effects of those fruits in many particulars; whence first of all we observe,
这些甜蜜的承诺按顺序紧随其后，即上帝将自由地爱他们，并停止对他们发怒。然后，他将他的爱的果实赋予他们的灵魂，并在许多方面展示这些果实的效果；因此，首先我们观察到，

God's love is a fruitful love.
上帝的爱是一种丰盛的爱。

Wheresoever he loves, he makes the things lovely. We see things lovely, and then we love them; but God so loves us that in loving us he makes us lovely. So saith God by the prophet, 'I have seen his ways, and will heal him; I will lead him also, and restore comforts unto him and to his mourners,' Isa. 57:18. And from this experience of the fruitfulness of God's love, the church is brought in rejoicing, 'I will greatly rejoice in the Lord; my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels,' Isa. 61:10. Thus he makes us such as may be amiable objects of his love that he may delight in.
无论他爱什么，他都使事物变得可爱。我们看到事物可爱，然后我们爱它们；但上帝如此爱我们，以至于在爱我们的同时，他使我们变得可爱。正如上帝通过先知所说的：“我看见他的行为，必医治他；又引导他，使他和他的伤心人得安慰。”（以赛亚书 57:18）。基于对上帝爱的这种经历，教会欢欣鼓舞地说：“我要因耶和华大大欢喜；我的心靠我的神快乐。因为他以拯救的衣服给我穿上，以公义的外袍披在我身上，好像新郎戴上华冠，新妇佩戴妆饰。”（以赛亚书 61:10）。因此，他使我们成为他喜爱的可爱对象。

Reason. For his love is the love, as of a gracious, so of a powerful, God, that can alter all things to us, and us to all things. He can bring us good out of everything, and do us good at all times, according to the church's prayer, 'Do good unto us.'
原因。因为他的爱是一种仁慈而又强大的上帝之爱，能够改变一切事物对我们的影响，也能将我们融入一切事物之中。他能够从一切事物中带给我们好处，并且在任何时候都能对我们施以恩惠，正如教会的祈祷所说：“对我们行善”。

Use. Wherefore, seeing God can do us good, and since his love is not only a pardoning love, to take away his anger, but also so complete and fruitful a love, so full of spiritual favours, 'I will be as the dew unto Israel, and he shall grow up as the lily,' &c., let us stand more upon God's love than we have formerly done, and strive to have our hearts inflamed with love towards God again, as the prophet David doth, 'I love the Lord, because he hath heard my voice and my supplications,' Ps. 116:1. It may be for outward condition that even where God loves they may go backwards so and so; but for their best part, their souls, God will be as the 'dew to them,' and 'they shall grow as Lebanon.' God will be good to them in the best things; and a Christian, when he begins to know what the best things are, concerning a better life, he then learneth to value spiritual blessings and favours above all other whatsoever. Therefore God suits his promises to the desires of his children, that he would water their dry souls, that he would be as the dew unto them. God's love is a fruitful love, and fruitful in the best things. As we know what David saith, 'There be many who say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased,' Ps. 4:6, 7. So God fits his gracious promise, answerable to the desires of a gracious heart,
使用。因此，既然上帝能给我们带来好处，而且他的爱不仅是宽恕的爱，以消除他的愤怒，而且还是如此完整和富有成效的爱，充满了属灵的恩惠，“我要像露水一样对待以色列，他必像百合花一样生长”，等等，让我们更加重视上帝的爱，努力再次让我们的心被对上帝的爱点燃，就像先知大卫一样，“我爱耶和华，因为他听了我的声音和我的恳求”，诗篇 116:1。即使在上帝所爱的地方，他们的外在状况可能会倒退，但对于他们最好的部分，也就是他们的灵魂，上帝将会像“露水”一样对待他们，“他们将会像黎巴嫩一样生长”。上帝将会在最好的事情上对他们慷慨。当一个基督徒开始了解什么是更好的生活时，他就会学会珍视属灵的祝福和恩惠胜过其他任何事物。因此，上帝根据他儿女的愿望来适应他的应许，他会滋润他们干渴的灵魂，他会像露水一样对待他们。上帝的爱是多产的爱，而且在最好的事情上多产。 正如我们所知，大卫说：“有许多人说：谁能使我们得见福呢？耶和华啊，求你仰起脸来，光照我们。你使我心里快乐，胜过那丰收五谷新酒的人。”（诗篇 4:6, 7）所以上帝实现了他慈爱的承诺，与一个慈爱的心灵的愿望相符

'I will be as the dew to Israel.'
我将如同以色列的露水。

2. To come to the words, in particular, for this is the ground of all that follows, 'I will be as the dew unto Israel.'
我将成为以色列的露水。

Quest. How will God be as the dew to Israel?
神将如何成为以色列的露水？

Ans. This is especially meant of, and performed to, the church under the New Testament, especially next unto Christ's time, when the dew of grace fell in greatest abundance upon the church. The comfortable, sanctifying, fruitful grace of God is compared to dew in many respects.
这特别适用于并施行于新约下的教会，尤其是在基督时代之后，当恩典的甘露在教会中最丰富地降临。上帝的安慰、使圣化、多产的恩典在许多方面都被比作甘露。

First, the dew doth come from above. God sends it, it drops from above, and cannot be commanded by the creature. So all other gifts, and especially this perfect gift, the grace of God, comes from above, from the Father of lights. There is no principle of grace naturally within a man. It is as childish to think that grace comes from any principle within us, as to think that the dew which falls upon a stone is the sweat of the stone, as children think that the stone sweats, when it is the dew that has fallen upon it. Certainly our hearts, in regard of themselves, are barren and dry. Wherefore, God's grace, in regard of the original, is compared to dew, which should teach us to go to God, as the church doth here, and pray him to deal graciously with us, to do good to us, for this cause laying open our souls unto him, to shed his grace into them.
首先，露水来自上方。上帝派遣它，它从上方滴落，不能被人类所命令。所以所有其他的恩赐，尤其是这完美的恩赐，上帝的恩典，都来自上方，来自光明之父。在人类内部没有恩典的本质。认为恩典来自我们内在的任何原则，就像认为落在石头上的露水是石头的汗水一样幼稚，就像孩子们认为石头出汗一样，实际上是露水落在上面。确实，就自身而言，我们的心是贫瘠而干燥的。因此，上帝的恩典，从根本上来说，就像露水一样，这应该教导我们去寻求上帝，正如教会在这里所做的，祈求他对我们施恩，对我们行善，为此我们向他敞开我们的灵魂，让他将他的恩典倾注其中。

Secondly, the dew doth fall insensibly and invisibly. So the grace of God. We feel the comfort, sweetness, and operation of it, but it falls insensibly without observation. Inferior things here feel the sweet and comfortable influence of the heavens, but who sees the active influence upon them? which, how it is derived from superior bodies to the inferior, is not observable. As our Saviour speaks of the beginnings of grace and workings of it, 'The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth: so is every one that is born of the Spirit,' John 3:8. It works we know not how. We feel the work, but the manner of working is unknown to us. Grace, therefore, is wrought undiscernibly. No man can see the conversion of another; nay, no man almost can discern his own conversion at first. Therefore, this question should not much trouble you, Shew us the first hour, the first time of your conversion and entrance into the state of grace. Grace, to many, falls like the dew, by little and little, drop and drop, line upon line. It falls sweetly and undiscernibly upon them at the first. Therefore, it is hard to set down the first time, seeing, as our blessed Saviour speaks, grace at the first is wondrous little, likened to a grain of mustard-seed; but though it be small at first, yet nothing is more glorious and beautiful afterwards, for from a small seed it grows to overspread and be great, shooting out branches, Mark 4:31, 32. And as the root of Jesse was a despised stock, and in show a dead root, yet thence Christ rose, a branch as high as heaven; so the beginning of a Christian is despised and little, like a dead stock, as it were; but they grow upward and upward still, till they come to heaven itself, Prov. 4:18. Thus we see there is nothing in the world more undiscernible in the beginning than the work of grace, which must make us not over-curious to examine exactly the first beginnings thereof, because it is as the falling of the dew, or 'the blowing of the wind.'
其次，露水无声无息地降落。上帝的恩典也是如此。我们感受到它的安慰、甜美和作用，但它无声无息地降临，没有被察觉到。这里的次等事物感受到了天空的甜美和舒适的影响，但是谁能看到对它们的积极影响呢？这种影响是如何从上级物体传递到下级物体的，是不可观察的。正如我们的救主所说的关于恩典的起初和运行，“风随着意愿吹动，你听见风声，却不知道风从哪里来，往哪里去；凡从圣灵生的，也是如此。”（约翰福音 3:8）它运行，我们不知道如何。我们感受到工作，但工作方式对我们来说是未知的。因此，恩典是不可察觉地产生的。没有人能看到另一个人的转变；甚至几乎没有人能在最初时辨别自己的转变。因此，这个问题不应该让你太困扰：“告诉我们你的转变和进入恩典状态的第一个小时，第一次。”对许多人来说，恩典像露水一样，一点一点地、滴滴地、线线地降临。它在最初时甜蜜而不可察觉地降临在他们身上。 因此，第一次看到时很难确定，正如我们的救主所说，恩典起初是非常微小的，就像一粒芥子；但尽管起初很小，但后来却更加光荣和美丽，因为从一粒小种子长成了茂盛而伟大的树木，发出枝条（马可福音 4:31,32）。正如耶西的根是一个被蔑视的树干，外表上是一根枯死的根，然而基督从那里兴起，成为高耸入天的枝条；所以一个基督徒的开始是被蔑视和微小的，就像一根枯死的树干一样；但他们不断向上生长，直到达到天堂本身（箴言 4:18）。因此，我们看到在世界上没有什么比恩典的工作更难以辨别的了，这使我们不要过于好奇地去精确地检查它的最初起源，因为它就像露水的降落或风的吹拂。'

Thirdly, Again, as it falls undiscernibly and invisibly, so very sweetly and mildly, not violating the nature or course of anything, but rather helping and cherishing the same; or if it make any change in anything, it doth it mildly and gently. So usually, unless it be in some extraordinary case, God works upon the soul by his grace mildly and sweetly. Grace works sweetly upon the soul, preserving its freedom; so as man, when he begins to be good, shall be freely good, from inward principles wrought in him. His judgment shall like the course he takes, and be clean opposite to others that are contrary, from an inward principle; as free now in altering his course, as formerly he was in following the other. There is no violence, but in regard of corruption. God works strongly and mildly: strongly, for he changeth a stone into a fleshly heart; and yet sweetly: he breaks not any power of nature, but advanceth it. For grace doth not take away or imprison nature, but lifts it up, and sets it at liberty. For it makes the will stronger and freer, the judgment sounder, the understanding clearer, the affections more orderly. It makes all things better, so that no violence is offered to nature.
第三，同样地，它以不可察觉和无形的方式降临，如此甜蜜和温和，不违背任何事物的本质或过程，而是帮助和珍爱它们；或者如果它对任何事物产生了改变，它也是温和和轻柔地进行。通常情况下，除非是在某些特殊情况下，上帝通过他的恩典温和而甜蜜地作用于灵魂。恩典温和地作用于灵魂，保持其自由；因此，当人开始变好时，他将从内在的原则中自由地变好。他的判断将喜欢他所选择的道路，并且与相反的人完全相反，来自内在的原则；现在在改变他的道路时，他像以前追随另一个道路时一样自由。除了腐败之外，没有任何暴力。上帝以强大而温和的方式工作：强大，因为他将石头变成了肉体的心；但是温和：他不破坏任何自然力量，而是提升它。因为恩典不会剥夺或禁锢自然，而是提升它，并使其自由。因为它使意愿更强大、更自由，判断更明智，理解更清晰，情感更有秩序。 它使一切变得更好，以至于不对自然施加暴力。

Fourthly, Again, grace is compared to dew, in regard of the operations of dew. For, what effects hath dew upon the earth?
第四，再次，恩典被比作露水，就露水的作用而言。因为，露水对地球有什么影响？

(1.) It cools the air when it falls, and then with coolness it hath a fructifying virtue; for falling especially on tender herbs and plants, it soaks into the root of them, and makes them fruitful. So it is with the grace of God's Spirit. It cools the soul, scorched with the sense of God's anger; as indeed all our souls will be, when we have to deal with God, who is 'a consuming fire,' Heb. 12:29, till we take that course to look upon him in Christ for the pardon of sin; after which his grace and the sense of it cooleth, assuageth, and speaks peace to an uncomfortable, disconsolate heart. This voice, 'Son, be of good comfort, thy sins are forgiven thee.' Oh, this hath a cooling in it! and this also, 'This day shalt thou be with me in paradise.' Oh, how it cooled and cheered the good thief, and comforted him! And so when God says unto the soul, 'I am thy salvation;' Oh, when the soul feels this, how is it cooled and refreshed!
当它下降时，它冷却空气，然后带有凉爽的特性，具有生育的能力；因为它特别落在嫩草和植物上，渗入它们的根部，使它们多产。神的恩典之灵也是如此。它冷却了因感受到神的愤怒而被烧焦的灵魂；当我们与神打交道时，我们的灵魂确实会如此，因为神是“烈火”，希伯来书 12:29，直到我们寻求基督的恩典以获得罪的赦免；在此之后，他的恩典及其感受冷却、缓和并给一个不舒适、沮丧的心带来平安。这声音，“孩子，放心，你的罪得到了赦免。”哦，这是有冷却作用的！还有这句话，“今天你将与我同在天堂。”哦，它是如何冷却和鼓舞那个好盗贼，并安慰他！当神对灵魂说：“我是你的拯救。”哦，当灵魂感受到这一点时，它是如何冷却和恢复的！

(2.) And the soul is not only cooled and refreshed, but it is also sweetened and made fruitful with comfort to the soul. If we were to see a man in the pangs of conscience, stung with fiery temptations, as with so many fiery serpents and poisoned darts, which drink up the spirits, and presents God a consuming fire; and hell beneath, full of insupportable torments, set on by the insupportable wrath of God: then we should know what it were to have grace in this efficacious manner, cooling and refreshing the soul, that hath these fiery darts stuck into it of violent strong temptations, which to the present sense are the flashes and beginnings of hell. Oh, it is an excellent thing to have the grace of God in such a case to assuage and cool the maladies of a distressed soul, which for the present seems to burn in a flame of wrath! As it cools, so also it makes the heart fruitful, our hearts of themselves being as the barren wilderness and wild desert. Now God by his grace turns 'the wilderness into water-springs,' as it appeareth in many places of the prophets. Saith God, 'For I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my Spirit upon thy seed,' &c., Isa. 44:3; 45:8. So grace, it turns the barren wilderness, the heart, dry of itself, and makes it fruitful. We know what Paul said of Onesimus, a fruitless servant, nay, a fugitive thief. He is unfruitful no longer, saith he, now that he is become a convert, another, a new man, now he will do good service, Phil. 16. A man is no sooner altered by the dew of grace, but howsoever formerly he were a naughty, hurtful person, of whom every man was afraid because of his wickedness, yet now he is a fruitful person, and strives to bring forth fruits worthy of amendment of life, Mat. 3:8.
（2）灵魂不仅得到冷却和恢复，而且还变得甜美和富有安慰。如果我们看到一个人在良心的痛苦中，被火热的诱惑所刺痛，就像被许多火蛇和毒箭所刺痛一样，这些诱惑会耗尽精力，并向上帝呈现出一片吞噬的火焰；而地狱在下面，充满了无法忍受的折磨，被上帝无法忍受的愤怒所推动：那么我们就会知道在这种有效的方式下拥有恩典是什么感觉，它冷却和恢复了灵魂，这个灵魂上扎满了强烈的诱惑的火箭，对于当前的感觉来说，这些诱惑就像是地狱的闪光和开始。哦，拥有上帝的恩典在这种情况下来缓解和冷却一个困扰的灵魂的病痛是多么美妙啊！它不仅冷却，而且使心灵多产，我们的心灵本身就像贫瘠的荒野和荒凉的沙漠。现在，上帝通过他的恩典将“荒野变成水泉”，正如先知书中的许多地方所显示的那样。 神说：“我要将水浇灌口渴的人，将洪流涌在干旱之地；我要将我的灵浇灌你的后裔。”（以赛亚书 44:3；45:8）因此，恩典使贫瘠的荒野，即心灵本身的干旱，变得多产。我们知道保罗对阿尼西莫（Onesimus）所说的话，他曾是一个无果的仆人，甚至是一个逃亡的贼。他不再是无果的，他成为了一个皈依者，一个新人，现在他将会做出好的服务（腓立比书 16）。一个人一旦被恩典的露水改变，无论他以前是多么邪恶、有害的人，每个人都因为他的恶行而害怕他，但现在他是一个多产的人，努力结出值得改过自新的果实（马太福音 3:8）。

Fifthly, And we may add one more, in the next place, in regard of the unresistibleness thereof; for as nothing can hinder the dew from falling from the sweet influence of heaven unto us, or hinder the working of those superior bodies upon the inferior, or hinder the wind from blowing; so who can hinder God's grace? Job 38:37. They may, out of malice, hinder the means of it, and hinder the gracious working of the Spirit, by discouragements in others; which is a sign of a devilish spirit, when yet God hath a hand in that too after a sort. For it raineth in one city, and not in another, by God's appointment; but nothing can hinder, where God will have the dew and water, and shine of the influence of grace, work. Nothing in the world can stop it. So it is said in that excellent prophecy of Christ and his kingdom, 'He shall come down like rain upon the mown grass, as showers that water the earth,' which as they cool and fructify, so come they unresistibly, Ps. 72:6.
第五，我们还可以再加上一个，其次，就是它的不可抵挡性；因为就像没有什么能阻止露水从天上甘甜的影响中降落到我们身上，或者阻止那些上位体对下位体的作用，或者阻止风的吹拂一样；那么谁能阻止上帝的恩典呢？约伯记 38:37。他们可能出于恶意阻止它的方式，阻止圣灵在他人身上的恩慈工作；这是一个恶魔般的精神的迹象，然而上帝在某种程度上也参与其中。因为下雨是按照上帝的安排，在一个城市下雨，在另一个城市不下雨；但是，当上帝决定要有恩典的滋润和影响时，没有什么能阻止它的工作。世界上没有任何东西能够阻止它。正如在关于基督和他的国度的卓越预言中所说的那样，“他要像雨水降在已经割过的草地上，像滋润大地的甘霖”，它们既能够降温和使事物茁壮成长，又是不可抵挡的，诗篇 72:6。

Use. Let none, therefore, be discouraged with the deadness, dryness, and barrenness of their own hearts; but let them know that God doth graciously promise, if they will take the course formerly set down, to be 'as the dew unto them.' Therefore let them come unto the ordinances of God, with wondrous hope, confidence, and faith, that he will be as dew unto them; that, seeing he hath appointed variety of ordinances, the word and sacraments, he will bless those means of his own ordaining and appointing, for his own ends. He that hath graciously appointed such means of grace, will he not bless them? especially having promised, 'I will be as the dew unto Israel.' Therefore let us attend upon the ordinances, and not keep away, though our hearts be barren, dry, and unfruitful. God is above the heart, and able to turn the wilderness into a fruitful place. He can make the heart a fit habitation for himself to dwell in. Let us by faith attend upon the ordinances. If we find not comfort in one ordinance, let us go unto another, and another. Comfort and help shall come, especially if, with the church, we 'go a little further,' Cant. 3:4; for the promise is, 'I will be as the dew unto Israel.'
使用。因此，不要因自己的心灵死寂、干燥和贫瘠而感到泄气；相反，让他们知道，如果他们按照之前设定的方式行事，上帝将慈悲地应许成为“对他们如同甘露”。因此，让他们以奇妙的希望、信心和信念来参与上帝的仪式，相信他将对他们如同甘露；既然他已经指定了各种仪式，包括圣言和圣礼，他将祝福那些他自己指定和任命的方式，为了他自己的目的。那位慈悲地指定了这样的恩典方式，难道他不会祝福它们吗？尤其是他曾应许：“我要对以色列如同甘露”。因此，让我们参与这些仪式，不要远离，即使我们的心灵贫瘠、干燥和不结果实。上帝在心灵之上，有能力将荒野变成富饶之地。他能使心灵成为他居住的合适之所。让我们凭着信心参与这些仪式。如果我们在一个仪式中找不到安慰，让我们去参与另一个，再一个。安慰和帮助将会来临，尤其是如果我们与教会一同“再往前走”（雅歌 3:4）；因为应许是：“我要对以色列如同甘露”。'

But mark the order wherein he makes this promise.
但要注意他给出这个承诺的顺序。

First, He gives grace to pray to him. 'Take away all iniquity, and receive us graciously;' 'Do good to us.'
首先，他赐予恩典让我们向他祈祷。“除去一切罪孽，慈悲地接纳我们；对我们行善。”

Then, second, he gives a spirit of reformation, promising amendment; whereupon this followeth, 'that he will forgive their sins, love them freely,' &c., and be 'as the dew unto Israel.' He will be as the dew unto Israel; but he will give them grace first to be humbled, confess sin, and pray to God for grace and forgiveness. There is an order of working in the soul. God giveth justification before sanctification; and before he freeth from the guilt of sin, he gives grace to confess sin. 'If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from them,' saith St John, 1 John 1:9. Where these go before, grace will follow; and where they do not, there will be no sanctification. Therefore let us consider the order; for wheresoever God 'takes away iniquity,' and heals their souls, in regard of the guilt of their sins, unto those he will be as dew. Therefore, if we have still barren souls, without desires or strength to goodness, certainly our sins are still upon the file;* for justification is never without holiness of life. 'Whosoever is in Christ, he is a new creature,' 2 Cor. 5:17. When this is done, God will be 'as the dew;' because he doth pardon our sins for this cause, that he may thereby fit us to be entertained in the covenant; and are we fit to be in covenant with him, until our natures be altered? Therefore, whensoever he enters into covenant with any, he changeth their natures, that they may be friends, and have communion with him. Then the same soul which crieth, 'Take away all iniquity,' desireth also the dew of grace to make it better. This order is not only necessary on God's part, but in regard of the soul also. For was there ever any soul, from the beginning of the world, that truly desired forgiveness of sins, which did not also therewith desire grace? Such a soul were but a hypocritical soul. For if it be rightly touched with sorrow, it desires as well ability to subdue sin, as forgiveness of sin; holiness and righteousness, with forgiveness, Luke 1:75.
然后，第二，他给予改革的精神，承诺改过自新；因此，接着就是“他将宽恕他们的罪孽，自由地爱他们”，并且“如同以色列的露水一样”。他将如同以色列的露水一样；但他首先会给予他们谦卑、承认罪孽并向上帝祈求恩典和宽恕的恩典。在灵魂中有一种工作的顺序。上帝在使圣化之前给予称义；在他解脱罪孽的负罪感之前，他给予承认罪孽的恩典。“我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。”约翰一书 1:9 如此说。如果这些先行，恩典就会随之而来；如果没有这些，就不会有圣化。因此，让我们考虑这个顺序；因为无论上帝如何“除去罪孽”并医治他们的灵魂，关于他们罪孽的负罪感，他都会如同露水一样。因此，如果我们的灵魂仍然贫瘠，没有对善行的渴望或力量，那么我们的罪孽仍然存在；因为称义从来不会没有圣洁的生活。“若有人在基督里，他就是新造的人。”哥林多后书 5:17。 当这样做时，上帝将会像"露水"一样；因为他宽恕我们的罪，是为了使我们适合进入盟约；我们的本性不改变，我们就不适合与他立约吗？因此，无论何时他与任何人立约，他都会改变他们的本性，使他们成为朋友，并与他交流。因此，那个呼喊着"除去一切罪孽"的灵魂也渴望恩典的露水使它变得更好。这种顺序不仅在上帝那一方是必要的，对于灵魂来说也是必要的。因为从世界开始以来，有没有一个灵魂真正渴望得到罪的宽恕，而不渴望恩典呢？这样的灵魂只是伪善的灵魂。因为如果它真正被悔恨所触动，它既渴望能力来征服罪，也渴望罪的宽恕；在路加福音 1:75 中，渴望圣洁和公义，以及宽恕。

Use 1. Therefore, lest we deceive ourselves, let this be an use of trial from the order, that if we find not grace wrought in our natures to restrain sin, and alter our former lewd courses, our sins are not yet forgiven. For, wheresoever God takes away sin, and 'loves freely,' there also he gives the best fruits of his love, bestows the dew of his grace, to work upon and alter our natures. Christ came not by blood alone, to die for us; but by water also, to sanctify us, 1 John 5:6. He will not only 'love freely,' but he will be 'as the dew,' where he loves freely. Therefore, if we have not sanctifying grace, we have not as yet pardoning grace. For we know the prophet joins them both together. 'Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile,' Ps. 32:1, 2. If we retain a guileful, false spirit, our sins are not forgiven. We see both these are put together.
因此，为了避免自欺，让这成为一个试验的用途，如果我们发现在我们的本性中没有恩典来约束罪恶并改变我们以前的邪恶行径，那么我们的罪还没有得到宽恕。因为，无论上帝在哪里除去罪恶并“自由地爱”，他也会给予他爱的最好果实，赐予他的恩典之露，来改变我们的本性。基督不仅仅是为我们而流血而来，还通过水来使我们成圣，约翰一书 5:6。他不仅会“自由地爱”，而且他会“如露水”一样，当他自由地爱时。因此，如果我们没有成圣的恩典，我们还没有得到宽恕的恩典。因为我们知道先知将它们放在一起。“不算为有罪的人是有福的，心中没有诡诈的人是有福的。”诗篇 32:1, 2。如果我们保留着诡诈、虚伪的心灵，我们的罪还没有得到宽恕。我们看到这两者是放在一起的。

Use 2. And seeing all these good things come from God, it is necessary to take notice of what hath been said of God's goodness, that we do not rob God of his due glory, nor ourselves of the due comfort that we may draw thence. The Egyptians had the river Nylus, that overflowed the land every year, caused by anniversary winds, which so blew into the mouth of the river, that it could not discharge itself into the sea; whereupon it overflowed the banks, and left a fruitful slime upon the ground, so that they needed not rain as other countries, because it was watered with Nylus. Hereupon they did not depend upon God's blessing, nor were so holy as they should; but were proud of their river, as is intimated by Moses unto the people. 'But the land whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowest thy seed, and wateredst it with thy foot, as a garden of herbs: but the land whither ye go to possess it is a land of hills and valleys, and drinketh water of the rain of heaven: a land which the Lord thy God careth for,' &c., Deut. 11:10, 11. They having more immediately rain from heaven, saw God's hand in watering it, whereas the Egyptians did not. And what makes a papist to be so unthankful? He thinks he can with his own industry water his own ground with somewhat in himself. What makes another man thankful, on the other side? Because he knoweth he hath all things by dependence from the first Cause: for as in nature, 'In God we live, move, and have our being,' Acts 17:28, much more in grace. We have all our nourishment, spiritual being, moving, and life from the dew of heaven. All our heat is from the Sun of righteousness,' Mal. 4:2, which makes a Christian life to be nothing else but a gracious dependence. 'I can do all things,' saith St Paul,' Philip. 4:13. Big and great words! Oh, but it is 'through Christ that strengthens me.' These things must not be forgotten. For a child of the church is a child of grace. By grace he is what he is; he hath all from heaven. Suitable to the former place is that in Ezekiel. 'And the land of Egypt shall be desolate and waste; and they shall know that I am the Lord; because he hath said, The river is mine, and I have made it,' Ezek. 29:9. He shall be desolate, because he boasts and brags of his river, and depends not upon God for the sweet showers of the former and the latter rain. They boasted because it was a fat, fruitful country, which the Romans called their granary. But we must look for all from heaven. God by his Spirit will be as the dew.
使用 2。看到所有这些好事都来自上帝，有必要注意上帝的善良，我们不要剥夺上帝应得的荣耀，也不要剥夺我们可以从中获得的应有安慰。埃及人有尼罗河，每年都会因为定期的风而泛滥，这些风吹进河口，使其无法排放到海中；因此，河水泛滥，留下肥沃的淤泥在地面上，所以他们不需要像其他国家一样下雨，因为有尼罗河的灌溉。因此，他们不依赖上帝的祝福，也不像应该那样圣洁；但是他们为自己的河流感到骄傲，这是摩西向人民暗示的。'但你要去占领的那地，并不像你从埃及出来的埃及地，你在那里撒种，用脚浇灌，像浇灌菜园一样；但你要去占领的那地是山岭和山谷之地，是靠天上的雨水喝水的地方；是耶和华你的上帝眷顾的地方'，申命记 11:10, 11。 他们立即从天上降下雨水，看到上帝的手在浇灌，而埃及人没有看到。那么，为什么天主教徒如此不感恩呢？他认为自己可以凭借自己的努力在自己的土地上浇水。另一方面，为什么另一个人感恩呢？因为他知道他所有的一切都是依赖于第一原因：因为在自然界中，我们“在上帝里活动、移动和存在”，使我们的生命得以存在，更何况在恩典中。我们所有的滋养、属灵的存在、运动和生命都来自天上的露水。我们所有的热量都来自“公义的太阳”，这使得基督徒的生活不过是一种恩典的依赖。“我靠着那加给我力量的，凡事都能做。”保罗说。这些话不能忘记。因为教会的子民是恩典的子民。凭借恩典，他成为他自己。他从天上得到一切。与以西结书中的那个地方相适应：“埃及地必荒凉凄凉，他们就知道我是耶和华。因为法老说：‘这河是我的，是我造的。’” 他将会变得荒凉，因为他自夸并夸耀他的河流，不依靠上帝的前后雨水。他们因为这是一个肥沃多产的国家而自夸，罗马人称之为他们的粮仓。但我们必须从天上寻求一切。上帝通过他的圣灵将如同露水一样。

You know in paradise there were four rivers that watered the garden of God, that sweet place, and made it fruitful; but the heads of all these rivers were out of paradise, Gen. 2:10. So it is with the church of God, 'There is a river, the streams whereof makes glad the city of God,' as the Psalmist speaks, Ps. 46:4: many precious comfortable graces, the particulars whereof follow. But where is the head-spring of the river? It is in heaven. We have all from God, through Christ the Mediator. So, though we have of the water and dew, yet notwithstanding the head and spring of all is from without the church; in heaven, in Christ, in the Mediator. And, therefore, in all the excellent things we enjoy in the church, let us look to the original first cause, Christ by his Spirit. He is 'as the dew' to his church.
你知道在伊甸园有四条河流灌溉上帝的花园，那个美好的地方，使其丰盛；但所有这些河流的源头都在伊甸园之外，创世记 2:10。上帝的教会也是如此，“有一条河，这河的分流使神的城欢乐”，正如诗篇作者所说，诗篇 46:4：许多宝贵的安慰恩典，其中的细节随之而来。但是这条河的源头在哪里？它在天上。我们从上帝那里得到一切，通过基督这位调解者。因此，尽管我们有水和露水，但所有的源头和泉水都来自教会之外；在天上，在基督里，在调解者里。因此，在我们在教会中享受的一切美好事物中，让我们首先看向最初的原因，基督通过他的圣灵。他对他的教会就像“露水”一样。

Use 3. This affords likewise an use of direction, how to come to have grace to sanctify and alter our natures.
使用 3。这也提供了一个方向的使用，如何获得恩典来使我们的本性得到圣化和改变。

Ans. Do as the church doth here; desire it of God. Lord, teach me to see and know my sins: Lord, 'Take away all iniquity, and receive me graciously;' Heal my soul, for I have sinned against thee. O love me freely. Turn away thy angry face from my sins, and be as the dew unto my barren soul; my dead soul, O quicken it; make good thy promise, come swiftly, come speedily, come unresistibly, 'like rain upon the mown grass,' Ps. 72:6; as showers, to water with the dew of grace, and fructify my dry, parched soul. Thus we should be earnest with God for grace for ourselves, and for the churches abroad, for our church and state at home. Therefore, let such an use be made of it generally, as God, and not other foreign helps, may especially be trusted in: for it is the only way to destruction, to let God alone, and to trust to this body and that body. For in this case, many times, God makes those we trust in our destruction, as the Assyrians and Babylonians were the ruin of the ten tribes. But begin always first in heaven: set that great wheel a-working, and he will make all things comfortable, especially for our souls. Then we shall not only find him to make good this promise, 'I will be as the dew unto Israel;' but the residue which follow after.
答：按照教会的做法，向上帝祈求。主啊，教导我看到并认识我的罪过：主啊，“除去一切罪孽，悦纳我；医治我的灵魂，因为我得罪了你。”哦，自由地爱我。把你愤怒的脸从我的罪孽上转开，像露水一样滋润我贫瘠的灵魂；我的死灵魂，使它复活；实现你的应许，快速地来，迅速地来，不可抗拒地来，“如雨降在已割的草地上”（诗篇 72:6），像雨水一样，用恩典的露水滋润并使我干燥、干渴的灵魂结出果实。因此，我们应该为自己和国外的教会，为我们的教会和国家，向上帝恳求恩典。因此，让我们普遍地这样使用它，特别是要专信上帝，而不是其他外来的帮助：因为只有这样才能走向毁灭，只有让上帝独自行动，而不是依靠这个团体或那个团体。因为在这种情况下，很多时候，我们所信任的人会成为我们的毁灭，就像亚述人和巴比伦人是十个支派的毁灭一样。但始终要从天堂开始：让那个伟大的轮子开始运转，他会使一切变得舒适，特别是对我们的灵魂来说。 Then we shall not only find him to make good this promise, 'I will be as the dew unto Israel;' but the residue which follow after.

'He shall grow as the lily,' &c.
他将如百合花一般成长，等等。

Those unto whom God is dew, [he gives] a double blessing. He will make them grow, and so grow as they shall grow up as the lily. Thistles, and nettles, and ill weeds grow apace also, but not as lilies. But God's children are lilies, and then they grow as lilies.
那些得到上帝恩泽的人，会得到双倍的祝福。他们会成长，像百合花一样茁壮成长。蓟草、荨麻和恶草也会快速生长，但不像百合花那样。然而，上帝的子民就像百合花一样，他们会茁壮成长。

Quest. How do Christians grow like lilies?
基督徒如何像百合花一样成长？

Ans. First, for beauty and glory. There is such a kind of glory and beauty in that plant, that it is said by our Saviour, that Solomon 'in all his royalty was not arrayed like one of these,' Mat. 6:29. Because his was a borrowed glory from the creature, but the lily hath a native beauty of its own.
首先，是为了美丽和荣耀。这种植物有一种荣耀和美丽，我们的救主说，所罗门“就是他极尽荣华也不如这些花一朵。”（马太福音 6:29）因为所罗门的荣耀是从创造物中借来的，而百合花有自己的本质美。

2. Again, the lily hath a sweet and fragrant smell. So have Christians a sweetness and shining expressed in their conversation; as we have it a little after, 'His smell shall be as Lebanon,' &c.
再次，百合花有一种甜美而芬芳的气味。基督徒在他们的言谈中表达出一种甜美和光辉，就像稍后所说的那样，“他的气味必如利巴嫩”等等。

3. And then again, in regard of purity and whiteness. So, Christians are pure and unspotted in their conversation, and their aim is purity and unspottedness. Whiteness betokens an unstained conversation. So the people and children of God, they are lilies, beautiful and glorious in the eyes of God, and of all those who have spiritual eyes, to discern what spiritual excellency is; howsoever in regard of the world, their life be hidden. Their excellency is veiled with infirmities, afflictions, and disgraces by the malignant church; yet in God's esteem, and in the esteem of his children, they are lilies. All the dirt in the world cast upon a pearl cannot alter the nature of it. So, though the world go about to besmear these lilies with false imputations, yet they are lilies still, and have a glory upon them. For they have a better spirit and nature than the world hath. And they are sweeter in their conversation than the world; for when they have begun to be Christians, they sweeten their speeches and discourses. There is no Christian who is not of a sweet conversation. So far as grace hath altered him, he is beautiful, lovely, and sweet, and hath the whiteness of sincerity.
然后，再说纯洁和洁白。所以，基督徒在言谈举止上是纯洁无瑕的，他们的目标是纯洁无瑕。洁白象征着无污点的言谈。所以，神的子民和孩子们，他们是百合花，在上帝和那些有灵性眼睛的人眼中是美丽而荣耀的，能辨别出灵性的卓越之处；尽管在世界上，他们的生活被隐藏起来。他们的卓越被邪恶的教会用软弱、苦难和耻辱所掩盖；然而在上帝和他的子民的看法中，他们是百合花。世界上所有的污垢都无法改变一颗珍珠的本质。所以，尽管世界试图用虚假的指责来玷污这些百合花，但它们仍然是百合花，并且有一种荣耀在它们身上。因为他们拥有比世界更好的精神和本性。他们在言谈中比世界更甜美；因为一旦他们成为基督徒，他们就会使他们的言谈变得甜美。没有一个基督徒的言谈不甜美。只要恩典改变了他，他就是美丽、可爱、甜美的，并且有真诚的洁白。

4. Now as God's children are lilies, and then grow as lilies for sweetness, glory, and beauty; so they are like lilies, especially in regard of sudden growth. When God gives a blessing, there is a strange growth on a sudden, as it is observed of this plant, that it grows very much in a night. So God's children, when his blessing is upon them, they thrive marvellously in a short space. To make this clear. When the dew of grace fell in our Saviour's time upon the Christian world, what a world of lilies grew suddenly! Three thousand in one day, at one sermon, converted by Peter, Acts 2:41. The kingdom of heaven suffered violence in John Baptist's time, that is, the people thronged after the means of grace, and offered a holy violence to the things of God, Mat. 11:12. So when this dew of grace fell, it was prophesied of it, 'The youth of thy womb,' saith he, 'shall be as the morning dew,' Ps. 110:3. The dew comes out of the womb of the morning, for the morning begets it: 'Thy youth shall be as the dew of the morning,' that is, they shall come in great abundance, as we see it fell out in the first spring of the gospel. In the space of forty years, by the preaching of the apostles, what a deal of good was done through a great part of the world! How did the gospel then break out like lightning, by means of that blessed apostle Paul, who himself carried it through a great part of the world!
现在，上帝的儿女就像百合花一样，然后像百合花一样生长，以甜美、荣耀和美丽而闻名；所以他们特别像百合花，尤其是在突然生长方面。当上帝赐福时，会出现奇怪的突然增长，就像人们观察到这种植物在一夜之间生长得很多一样。所以，当上帝的祝福临到他们身上时，他们在短时间内就会蓬勃发展。为了说明这一点，当恩典的露水在我们救主的时代降临到基督教世界时，突然间长出了一片百合花的世界！使徒行传 2:41 记载，有一天在彼得的讲道中，有三千人归信。在施洗约翰的时代，天国受到了暴力冲击，也就是说，人们争相追求恩典的途径，对上帝的事物表现出圣洁的暴力，马太福音 11:12。所以当这种恩典的露水降下来时，有人预言说：“你的民要如同早晨的甘露。”诗篇 110:3。露水从早晨的胎中出来，因为早晨生它：“你的民要如同早晨的甘露”，也就是说，他们会大量涌现，正如我们在福音的初春所看到的那样。 在四十年的时间里，通过使徒的传道，在世界的大部分地区做了许多好事！福音如何像闪电一样迅速传播，多亏了那位蒙福的使徒保罗，他亲自将福音传遍了世界的大部分地区！

And now, in the second spring of the gospel, when Luther began to preach, in the period of a few years, how many countries were converted and turned to the gospel! England, Scotland, Swethland,* Denmark, the Palatinate, a great part of France, Bohemia, and of the Netherlands. How many lilies grew up here on a sudden! Sudden growths are suspected, and well they may be. But when God will bless, in a short space a great deal of work shall be done. For God is not tied to length of time. He makes water to be wine every year in tract of time; for he turns the water of heaven into the juice of the grape. So there is water turned into wine; that done in tract of time, which he can do in a shorter time, as he did in the gospel, John 2:1, &c. Where is the difference? That he did that miraculously in a short time, which he usually effects in continuance of time. So now many times he doth great matters in a short time, that his power may be known and seen the more, as we see now in these wars of Germany (g) how quickly God hath turned his hand to help his church, and hiss for a despised, forgotten nation to trample down the insulting, afflicting, menacing power of the proud enemy. And he can do so still, if our sins hinder him not. Surely if we stand still and behold the salvation of the Lord, we shall see great matters effected in a little time. 'They shall grow as the lily.' The accomplishment of this promise is not wholly yet come, for there be blessed times approaching, wherein, when the Jews are converted, 'they shall grow as the lily' in those glorious times there spoken of, at the conversion of the Jews and 'fulness of the Gentiles' coming in, Rom. 11:12, the accomplishment whereof we expect, to the rejoicing of our hearts, that they should at length prove indeed with us the true children of Abraham.
在福音的第二个春天里，当路德开始传道时，在短短几年的时间里，有多少国家皈依并转向了福音！英格兰、苏格兰、瑞典、丹麦、巴伐利亚选侯国、法国的大部分地区、波希米亚和荷兰。这里突然间长出了多少百合花！突然的增长是可疑的，也是可以理解的。但当上帝要祝福时，短时间内会完成大量的工作。因为上帝并不受时间的束缚。他每年都会在一段时间内将水变成酒；因为他将天上的水变成了葡萄汁。所以水变成了酒；这是在一段时间内完成的，而他也可以在更短的时间内完成，就像他在福音书约翰福音 2:1 中所做的那样。有什么区别呢？他在短时间内以奇迹般的方式完成了那件事，而通常情况下他会在持续的时间内完成。所以现在他经常在短时间内做大事，以便更多地展示他的能力，就像我们现在在德国的战争中看到的那样，上帝多么迅速地伸出援手来帮助他的教会，让一个被轻视、被遗忘的民族践踏傲慢敌人的侮辱、压迫和威胁的力量。 如果我们的罪恶不妨碍他，他仍然可以这样做。如果我们静静地站着，看着主的救恩，我们将在短时间内见证伟大的事情发生。"他们将如百合花一样生长。"这个应许的实现还没有完全到来，因为有一些祝福的时刻即将到来，在那些荣耀的时刻中，当犹太人归向主时，他们将在那些被提及的荣耀时刻中"如百合花一样生长"，在罗马书 11:12 中提到的犹太人归向主和外邦人的丰满到来，我们期待这个应许的实现，使我们的心欢喜，让他们最终与我们一起成为亚伯拉罕的真正子孙。

Use 1. Therefore, we should make this use of all. Labour that the dew of God may prove the dew of grace, that God would make us lilies. If we would be beautiful and glorious, have a lustre upon us, and be as much beyond others as pearls are beyond common stones, and as lilies are better than thorns and briers, let us labour to have the grace of God, so to be accounted lilies, whatsoever the world accounts of us.
因此，我们应该利用一切。劳动，使上帝的露水成为恩典的露水，使上帝使我们成为百合花。如果我们想要美丽而辉煌，让我们在我们身上有一种光彩，超越其他人，就像珍珠超越普通的石头一样，百合花比荆棘和荆棘更好，让我们努力拥有上帝的恩典，被世界视为百合花，无论世界如何评价我们。

Use 2. Again, if the work be wrought upon us, though the imputations of the world be otherwise, let us comfort ourselves, God accounts me a lily. Set this against the base esteem of the world, considering how God judgeth, and those who are led by his Spirit, who judge better of us. And in all association, combination, and linking in acquaintance, labour to join with those that are lilies, who cast a good and a sweet savour. For we shall gain by their acquaintance whom Solomon affirmeth to be better and more excellent than their brethren, Prov. 12:26. What are other people then? They are but thorns. Therefore, let not those which are lilies have too much or near acquaintance with thorns, lest they prick us, and, as our blessed Savour saith, turning again all to be-rent us, Mat. 7:6. It is said of our blessed Saviour in the Canticles, 'He feedeth among the lilies,' 2:16. And, indeed, where is there any true delight to be had under heaven but in their company who are gracious? What can a man receive from profane spirits in regard of comfort of soul? Nothing. They are as the barren wilderness that can yield nothing. Their hearts are empty. Therefore, their tongues are worth nothing. But let our delight be with David, toward the most excellent of the land, Ps. 101:6, and then we shall not only 'grow as the lily,' but, as it followeth, 'we shall cast forth our roots as Lebanon.'
再次使用 2。如果工作是由我们完成的，尽管世界的指责可能不同，让我们安慰自己，上帝视我为百合花。将这与世界的低估相对比，考虑上帝的判断，以及那些被他的灵引导的人，他们对我们的评价更好。在所有的交往、结合和联结中，努力与那些是百合花的人结交，他们散发出良好和甜美的气味。因为我们将从他们的交往中获益，所罗门称他们比他们的兄弟更好、更优秀，箴言 12:26。那么其他人又是什么呢？他们只是荆棘。因此，让那些是百合花的人不要与荆棘有太多或过于亲近的交往，以免刺伤我们，正如我们的救主所说，将一切再次撕裂我们，马太福音 7:6。在雅歌中，我们的救主被称为“在百合花中牧养”，2:16。实际上，在天下除了与那些有恩典的人在一起，还能有什么真正的快乐呢？一个人在灵魂的安慰方面能从亵渎的灵魂中得到什么呢？什么都没有。他们就像贫瘠的荒野，一无所获。他们的心是空虚的。因此，他们的言语一文不值。 但让我们的喜悦与大卫同在，朝着这块最美丽的土地，诗篇 101:6，然后我们不仅会像百合花一样生长，而且会像黎巴嫩一样扎下根基。'

'And cast forth his roots as Lebanon.'
并像黎巴嫩一样伸出根基。

Because we have spoken of growth, and shall have occasion to touch it hereafter, we will not be large in the point. God here promiseth a growth not only to the church, but to every particular Christian; and it is very necessary it should be so. For without growth neither can we give God his due honour, nor he receive the smell of a sweet sacrifice from us, as is fit. Nor can we without it withstand our enemies, or bear our crosses that God may call us to. Again, without growth and strength we cannot perform those great duties that God requires at our hands, of thankfulness; nor do things so cheerfully and sweetly as may be comfortable to us. In some* without growth we can do nothing acceptably either to God or his people. The more grace, the more acceptance, which is spoken that we may value the promises, this especially, that we shall grow up in grace and knowledge 'as the lily, and cast forth our roots as Lebanon.'
因为我们已经谈到了增长，并且以后还会有机会提及它，所以我们在这一点上不会过多。上帝在这里应许的是不仅对教会，而且对每个基督徒的增长；这是非常必要的。因为没有增长，我们既不能给上帝应有的荣耀，也不能让他从我们身上接受到甘甜的祭品的香气，这是合适的。我们也不能没有增长和力量来抵挡我们的敌人，或者忍受上帝可能召唤我们承担的十字架。此外，如果没有增长和力量，我们无法履行上帝要求我们感恩的伟大职责；也无法如此愉快和甜蜜地做事，以使我们感到舒适。在某些情况下，如果没有增长，我们对上帝或他的子民都无法令人满意地做任何事情。恩典越多，接纳度越高，这是为了让我们珍视这些应许，尤其是我们将在恩典和知识上“如百合花一样生长，并像黎巴嫩一样伸出根须”的应许。

Quest. But how shall we come to grow?
但是我们如何才能成长呢？

Ans. 1. Go to God, that we may continually have from him the sanctifying dew of his grace. Go first for pardon of sin, then for a heart to reform our ways, to enter in a new covenant for the time to come, that we will not 'trust in Asshur,' but will renounce our particular personal sins; after which we shall find sanctifying grace, so as the dew of God's Spirit will make us grow. Therefore take this order to improve the promises. Go to God for his love in Christ, for the pardoning of sin, and accepting of us in him, that we may find a sense of his love in accepting of our persons, in the pardoning of our sin, which is the ground of love; for then this sense of his love will kindle our love towards him again, feeling that we are in the state of grace. Then go to God for his promise in this order: Lord, thou hast promised that thou wilt be as the dew, and that we shall grow as lilies. Make good thy promise then, that I may find the effectual power of it transforming my soul into the blessed image of thy dear Son!
答案 1：去找上帝，这样我们就能不断从他那里得到使我们圣洁的恩典之露。首先去寻求罪的赦免，然后寻求一个改变我们行为的心，进入一个新的约定，即我们不再“信靠亚述”，而是放弃我们个人的罪过；在此之后，我们将找到使我们圣洁的恩典，上帝的圣灵之露将使我们成长。因此，按照这个顺序来应用这些应许。去找上帝，寻求他在基督里的爱，寻求罪的赦免，以及他在基督里接纳我们，这样我们就能感受到他接纳我们的人和赦免我们的罪的爱，这是爱的基础；因为当我们感受到他的爱时，我们的爱就会再次被点燃，感觉到我们处在恩典的状态中。然后按照这个顺序去找上帝的应许：主啊，你应许你将如露水一样，我们将如百合花一样生长。那么请实现你的应许，让我能够体验到它的有力作用，将我的灵魂转化为你亲爱儿子的祝福形象！

2. And know that we must use all the means of growth, together with the promise; for, in the things of this life, if a man were assured that the next year would be a very plentiful year, would men therefore, because they were thus forewarned, hang up their ploughs, and not prepare their ground? No; but they would the rather be encouraged to take pains, because they know that howsoever God be pleased to vouchsafe plenty, yet he will do it in the use of means, observing and depending on his providence. So when he hath made gracious promises of the dew of his grace, and of growth as lilies, &c., this implieth a subordinate serving of his gracious providence. Therefore it is a way to stir us up unto the use of all means rather, and not to take us off from them. Even as God, when he told the Israelites, 'I will give you the land of Canaan,' Gen. 17:8, did only promise it, leaving the remainder to their conquest in the use of means. Should this have made them cast away their swords? No; but it was that they might fight, and fight the more courageously. So when God hath promised growth in grace, should this make us careless? Oh no; it should make us more diligent and careful, and comfort us in the use of means, knowing that our labour shall not be in vain in the Lord, 1 Cor. 15:58. Now, Lord, I know I shall not lose my labour in hearing, in receiving of the sacrament, in the communion of saints, and use of sanctified means, for thou hast made a gracious promise that 'I shall grow as the lily,' and that thou wilt be 'as the dew unto me.' Therefore make thy good work begun, effectual unto my poor soul, that it may flourish and be refreshed as a watered garden. But there are several sorts of growth formerly touched, either
并且要知道，我们必须利用所有的增长手段，连同承诺一起使用；因为在这个世界上的事情中，如果一个人确信明年将是一个非常丰收的年份，那么人们会因为得到了这样的预警而放下犁头，不准备好土地吗？不会的；相反，他们会更加努力，因为他们知道无论上帝是否愿意赐予丰富，他都会在使用手段、遵循和依靠他的恩典中这样做。所以，当他恩典地应许了他的恩典之露和生长如百合花等时，这意味着对他恩典的供奉是从属的。因此，这是一种激励我们更加努力使用所有手段的方式，而不是让我们放弃它们。就像上帝告诉以色列人“我要把迦南地赐给你们”（创世记 17:8）一样，他只是承诺了这一点，剩下的就留给他们在使用手段中征服。这会让他们丢掉剑吗？不会的；相反，这是为了让他们战斗，更加勇敢地战斗。所以，当上帝应许了恩典的增长，这会让我们变得不在乎吗？ 哦不，这应该使我们更加勤奋和小心，并在使用手段时安慰我们，因为我们知道我们在主里的劳动不会徒劳无功，哥林多前书 15:58。现在，主啊，我知道我在听道、领圣餐、与圣徒交通和使用圣化的手段时不会白费功夫，因为你已经给出了一个恩典的应许，说“我必如百合花开放”，并且你将“如甘露般滋润我”。因此，请使你开始的善工对我的贫穷灵魂产生效果，使它能够茁壮成长，并像被浇灌的花园一样得到滋润。但是以前提到过几种增长方式，无论是

1. A growing upward; or
一个不断向上生长的过程；或者

2. A growing in the root; or
2. 根部的生长；或者

3. A spreading and growing in the fruit, and sweetness.
果实中的扩散和生长，以及甜味。

Therefore Christians must not always look to have their growth in one and the same place, but must wisely consider of God's prudent dealing with his children in this kind, as will be further seen hereafter in the particulars.
因此，基督徒不应总是期望自己的成长只来自一个地方，而应明智地考虑上帝对他的子民的慎重处理，具体情况将在后面进一步阐述。

'He shall cast forth his roots as Lebanon.'
他的根将像黎巴嫩一样伸展。

That is, he shall cast and spread, and so put forth his roots as Lebanon. He shall grow upward and downward. In regard of firmness, he shall be more rooted. In what proportion? Trees grow upwards, in that proportion they take root downwards, because otherwise they may be top-heavy and overturn, a blast of wind taking advantage of their tallness and weakness, to root them out the sooner. Therefore, proportionable to their spreading above, there must be a rooting in the ground. As the prophet speaks to Hezekiah of God's people, 'And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward,' 2 Kings 19:30. There must be firmness in the root, as well as growth in the branches, for which cause God here promiseth to the church and every Christian stability and fixedness, that as he groweth upward like the lily, so he should grow downward, firm and strong.
那就是说，他将投下并扩散，使他的根像黎巴嫩一样生长。他将向上和向下生长。就坚固性而言，他将更加扎根。以什么比例？树木向上生长，就以相应的比例向下扎根，因为否则它们可能会过于高大而倾覆，一阵风利用它们的高度和脆弱性更快地将它们连根拔起。因此，与它们在地面上的扩散成比例的是根系的扎根。正如先知对希西家说到上帝的子民：“犹大家所剩下的民，必再往下扎根，向上结果子。”（列王记下 19:30）根必须坚固，枝条必须生长，因此上帝在这里向教会和每个基督徒承诺稳定和坚定，就像百合花一样向上生长，也要向下生长，坚固而强大。

Quest. Now, whence comes this rootedness and firm stability of God's children?
问题。那么，神的儿女们的根深蒂固和坚定稳定是从哪里来的？

Ans. Especially from this, that they are now in the covenant of grace, rooted in Christ, who is God-man, in whom they are firmly rooted. In Adam we had a root of our own, but now our root is in Christ. All grace is first poured into Christ's blessed nature, John 1:16, and then at a second hand, 'out of his fulness we all receive grace for grace.' Being rooted in Christ we become firm, for there is in him an everlasting marriage and union. 'The root beareth us, we bear not the root,' Rom. 11:18. Christ beareth us, we bear not him. So now, in the covenant of grace, all the firmness is out of us. Even as salvation itself was wrought out of us by a mediator, so it is kept by a mediator out of us. All goodness, grace, and favour of God to us is not in us, but in Christ; but it is so out of us, as Christ and we are one. But now we only speak of the cause of our firmness and stability, that because we are in the state of grace we have an everlasting firmness, as we are in Christ Jesus, God now making a second covenant, he will not have it disannulled as the first was, for his second works are better than his first. His first covenant was, 'Do this and live,' Lev. 18:5; but his second is, 'Believe this and live,' Rom. 10:9. So as howsoever our state in grace be but little, yet it is of a blessed, growing, spreading, firm nature, so sure as what is begun in grace will end in glory. Where God gives the first fruits he will give tenths, yea, the full harvest and all, because by the covenant of grace we are one with Christ, who is an everlasting head that never dies. Subservient to this now we have promised in the covenant of grace that we shall never depart from him, and that he will never depart from us to do us good. He puts an awe-band into our hearts, that we shall never depart from him. But this point being often touched, leaving it, we will come to answer some objections.
特别是从这一点来看，他们现在处于恩典的约束之下，在基督里扎根，基督是神人，我们在他里面牢固扎根。在亚当里，我们有自己的根，但现在我们的根在基督里。所有的恩典首先倾注在基督的神圣本性中，约翰福音 1:16，然后“从他的丰满中，我们都领受了恩典加恩典。”在基督里扎根，我们变得坚固，因为在他里面有一种永恒的婚姻和联合。“根承载我们，我们不承载根，”罗马书 11:18。基督承载我们，我们不承载他。所以现在，在恩典的约束下，所有的坚固都不是出于我们自己。正如救恩本身是通过调解者从我们身上完成的，所以它也是通过调解者从我们身外保守的。上帝对我们的一切善良、恩典和恩惠不在我们身上，而是在基督里；但它是从我们身外而来的，因为基督和我们是一体的。但现在我们只谈论我们坚固和稳定的原因，因为我们处于恩典的状态，我们有一个永恒的坚固，就是我们在基督耶稣里，上帝现在制定了第二个约，他不会像第一个约那样废除它，因为他的第二个作为比第一个更好。他的第一个约是“行这些事就必得生命”，利。 18:5；但他的第二个是“相信这个并活着”，罗马书 10:9。所以无论我们在恩典中的状态多么微小，它都是有福的、不断增长、扩展、坚固的性质，因为从恩典的约定开始的事情必将以荣耀结束。上帝赐予初熟的果实，他将赐予十分之一，甚至是丰收和一切，因为根据恩典的约定，我们与基督合而为一，他是永恒的头，永不死亡。现在，我们在恩典的约定中承诺，我们永远不会离开他，他也永远不会离开我们，以施恩于我们。他将敬畏的束缚放入我们的心中，使我们永远不会离开他。但是这一点经常被提及，我们将离开它，来回答一些异议。

Obj. 1. It may seem that these things are not so. God's children do not always grow and spread themselves, but they are often overturned and fall.
可能看起来并非如此。上帝的子民并非总是成长和扩展，而是经常被推翻和倒下。

Ans 1. This is nothing. They are moved, but not removed. They are as Mount Zion, which cannot be removed, but abideth for ever, Ps. 125:1, which, though it may be shaken with earthquakes, yet is not removed thereby. The gates of hell and sorrows of death may set sore upon them, but not prevail against them, Mat. 16:18. They may fall, but not fall away. They may be as a weather-beaten tree, but not as a tree pulled up by the roots. Therefore they are compared here to a tree whose root stands fast still. Thus much the church, after a sore trial and endurance of much affliction, confesseth, 'All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy covenant; our heart is not turned back, neither have our steps declined from thy way, though thou hast broken us in the place of dragons, and covered us with the shadow of death,' &c., Ps. 44:17, 18, 19.
答案 1：这没什么。它们被移动了，但没有被移除。它们就像锡安山一样，不能被移除，永远存在，诗篇 125:1，尽管它可能会因地震而摇晃，但并不因此而被移除。地狱的门和死亡的痛苦可能会严重困扰它们，但不能战胜它们，马太福音 16:18。它们可能会倒下，但不会倒塌。它们可能像一棵风吹雨打的树，但不会像被连根拔起的树。因此，在经历了严峻的考验和承受了许多苦难之后，教会承认：“这一切临到我们身上，我们却没有忘记你，也没有违背你的约；我们的心没有转离你，我们的脚步没有偏离你的道路，虽然你使我们在龙的住处受压碎，在死荫的阴影下遮盖我们”，诗篇 44:17, 18, 19。

And again, though they fall, yet they learn to stand fast by their falls, are gainers by their losses, and become stronger by their weaknesses. As tall cedars, the more they are shaken by the winds, the more deeply they take rooting; so Christians, the more storms and blasts they have, the more they are fastly rooted. That which we think to be the overthrow of God's children, doth but root them deeper. As Peter after his fall took deeper rooting, and David, &c., so after all outward storms and declinings, here is the fruit of all. They take deeper rooting, whilst their sins are purged away by their fiery afflictions, Isa. 30:15.
虽然他们跌倒，但他们学会了在跌倒中站稳脚跟，通过损失而获得收益，并因弱点而变得更强大。就像高大的雪松，它们被风摇动得越厉害，扎根得越深；基督徒也是如此，他们遭受的风暴和冲击越多，他们的根基就越牢固。我们认为是上帝的儿女被推翻的事实，实际上只是让他们扎根得更深。正如彼得在跌倒后扎根得更深，大卫等人也是如此，在经历了一切外在的风暴和衰退之后，这就是一切的成果。他们在火热的苦难中洗净了自己的罪孽，扎根得更深，以赛亚书 30:15。

Qbject. 2. But why then are they not more comfortable in their lives, in feeling and seeing of God's wise ordering of things?
但是为什么他们在感受和看到上帝智慧地安排事物时不感到更舒适呢？

Ans. 1. First, Because though God work strongly and surely in them, yet he doth it for the most part slowly, as the wise man speaks, 'all his works being beautiful in time,' Eccl. 3:11. Therefore they apprehend not their comforts as they ought, and so go mourning the longer: the time of knitting divine experiences together not being yet come.
首先，因为尽管上帝在他们身上工作得坚定而确实，但他大多数时候都是缓慢地行动，正如智者所说，“上帝使万事都美好，合乎时候”，《传道书》3:11。因此，他们没有正确地理解他们的安慰，所以他们会更长时间地悲伤：还没有到把神圣的经历联系在一起的时候。

Secondly, Because the anguish of the cross, if it be quick and sharp, many times takes away the apprehensions of God's excellent ends in the same; as the children of Israel could not hearken unto Moses, for anguish and vexation of spirit, Exod. 6:9. 'No affliction,' saith the apostle, 'for the present is joyous,' though afterwards it brings forth the quiet fruit of righteousness, Heb. 12:11.
其次，因为十字架的痛苦，如果它是迅速而尖锐的，很多时候会消除对上帝在其中的卓越目的的理解；就像以色列的子民因为痛苦和困扰而无法听从摩西的话，出埃及记 6:9。使徒说：“现在的苦楚，一时是忧伤的，后来却结出平安和义的果子。”希伯来书 12:11。

Thirdly, Then again, Satan's malice, who casts in floods of temptations, is great. So that the soul cannot enjoy that sweet tranquillity and peace it otherwise might, casting in doubts and numbers of what-ifs into the soul. So that for a time, he causes a strong diversion in them, whence after that, there followeth peace again, when those temptations are seen and overcome.
第三，再者，撒旦的恶意很大，他投入了大量的诱惑，以至于灵魂无法享受本来可能拥有的甜蜜宁静与和平，将怀疑和各种可能性投入灵魂之中。因此，他在一段时间内在他们中间造成了强烈的分心，而当这些诱惑被看到并克服后，随之而来的是再次的平静。

Fourthly, It is long also of ourselves, who are not armed for crosses and afflictions, until we are suddenly surprised by them. And then leaving our watchfulness, and forgetting our consolation, we are struck down for the present by them, and cannot support ourselves against them.
第四，我们自己也没有为十字架和痛苦做好准备，直到突然被它们所困扰。然后我们放下警惕，忘记安慰，被它们击倒，无法抵挡它们。

Fifthly, and lastly, It comes also from God's wise ordering and disposing providence, who will not do all at once. Our comforts must come by degrees, now a little and then a little. Our experience, and so our comforts, come together, after we have honoured God in dependence upon his will and pleasure. And yet this hinders not, but a Christian grows still, though he be for the present insensible of it, as a man is alive and grows whilst he sleeps, though he be not sensible of it. Other objections have been formerly touched.
第五，也是最后一点，这也源自上帝的智慧安排和支配，他不会一次性完成所有事情。我们的安慰必须逐渐到来，一点一点地。我们的经历，以及我们的安慰，是在我们依靠上帝的旨意和喜悦时一起到来的。然而，这并不妨碍一个基督徒的成长，即使他暂时对此没有感觉，就像一个人在睡觉时仍然活着并成长，尽管他没有意识到。其他异议以前已经提到过。

'He shall cast forth his roots as Lebanon.'
他的根将像黎巴嫩一样伸展。

We see then that the state of God's children is a firm and a stable condition, whence we may observe the difference betwixt God's people and others. God's people are rooted, and spread their root; but the other have rottenness in their root, being cursed, without any foundation. For take a man who is not a good Christian, where is his foundation? Only in the things of this world. Now all here is vanity, and we ourselves by trusting vanity become vain, 'Every man in his best estate is altogether vanity,' Ps. 62:9, vanity in himself, and trusts in vanity. What stableness can there be in vanity? Can a man, stare non stante, stand in a thing that stands not in itself? Will a picture continue that is drawn upon the ice? Will it not fail and melt away, when the ice upon which it is drawn thaws? So all these who have not the dew of God's grace, they are as a picture upon the water, have no foundation, and stand upon that which cannot stand itself. Therefore the Scripture compareth them to the worst of grass, which hath no good root; grass upon the housetop, which hath no blessing of those that come by, but there stands perking up above others, Ps. 129:6. So it is with men that have no grace, they can perk up above others; but as they have no stable root, nor the blessing of God's people, stability with the Spirit of God inwardly, and the prayers of God's people to water and bless them, so they perish and wither quickly. Nay, whole nations, if wicked, have no foundation. What is become of the great monarchies of the world, the Assyrian, Persian, Grecian and Roman monarchies? And for cities themselves, they have died like men, and had their periods. Only a Christian hath a kingdom, a stable condition which cannot be shaken, Heb. 12:28. He takes his root strongly, and grows stronger and stronger till he grows to heaven, nay, indeed, while he lives, he is rooted in heaven before his time; for though we be in earth, we are rooted in heaven. Christ our root is in heaven, and his faith which is wrought from heaven, carrieth us to Christ in heaven; and love, that grace of union, following the union of faith, carrieth us to Christ also. Even before our time, we are there in faith, love, and joy. Therefore a poor Christian is firm and stable even in this life, having union with Christ. Though he creep upon the earth, and seem a despised person, yet his root is heaven, where he hath union with Christ. 'His life is hid with God in Christ,' who 'when he shall appear,' he shall appear with him likewise in glory, Col. 3:3, 4. Therefore, if Christ be firm, the estate of a Christian must needs be firm, for he is a cedar. Another man is as grass or corn upon the house-top. 'All flesh is grass,' saith the prophet, Isa. 40:6.
我们可以看到，上帝的子民的状态是坚定而稳定的，从而我们可以观察到上帝的子民与其他人的区别。上帝的子民扎根并扩展他们的根基，而其他人的根基却腐朽，被诅咒，没有任何根基。因为拿一个不是好基督徒的人来说，他的根基在哪里？只在这个世界的事物上。现在这里的一切都是虚空的，我们自己因为信任虚空而变得虚空，“凡人在他最高的地位上也是虚空。”（诗篇 62:9）他本身就是虚空的，并且信任虚空。虚空中能有什么稳定性呢？一个人能够在一个本身不稳定的事物中站立吗？一个画在冰上的画会持续下去吗？当它所画的冰融化时，它不会失败和消失吗？所以所有那些没有上帝恩典的露水的人，他们就像水上的画，没有根基，站在不能自立的东西上。因此，圣经将他们比作最差的草，没有良好的根基；像屋顶上的草，没有那些经过的人的祝福，但它们高高地矗立在其他人之上。（诗篇 129:6） 没有恩典的人可以高人一等，但他们没有稳定的根基，也没有上帝子民的祝福，没有上帝的灵内在的稳定，也没有上帝子民的祷告来滋润和祝福他们，所以他们很快就会灭亡和凋零。甚至整个国家，如果邪恶，也没有根基。世界上伟大的君主国，亚述、波斯、希腊和罗马帝国都去了哪里？至于城市本身，它们像人一样死去，有它们的时期。只有基督徒拥有一个不能动摇的国度，一个稳定的状态，希伯来书 12:28。他的根深扎固，越来越强大，直到他长到天堂，实际上，在他活着的时候，他在天堂中扎根；因为虽然我们在地上，但我们在天堂中扎根。我们的根基基督在天堂，他从天堂产生的信仰将我们带到天堂的基督；而爱，作为联合的恩典，跟随信仰的联合，也将我们带到基督那里。即使在我们的时代之前，我们在信仰、爱和喜乐中也在那里。因此，一个贫穷的基督徒在这个生命中也是坚定和稳定的，与基督有着联合。 虽然他在地上匍匐，看起来像一个被轻视的人，但他的根源是天堂，他与基督合而为一。他的生命与上帝在基督里隐藏着，当他显现的时候，他也将与他一同显现在荣耀中，哥罗西书 3:3,4。因此，如果基督是坚定的，一个基督徒的地位必然是坚定的，因为他是一棵香柏树。而另一个人则像是屋顶上的草或谷物。“凡有血气的，都如草。”先知以赛亚说，以赛亚书 40:6。

Obj. Aye, but they have wit, and memory, and parts, &c. Yet they are but as the flower of the grass, perhaps better than ordinary grass, 'but the grass withereth, and the flower fadeth.' What continueth then? Oh, the word of the Lord, and comfort and grace by that word, 'endures for ever,' 1 Pet. 1:25, and makes us endure for ever. This is excellently set down by the prophet David. We see there, the righteous man is compared to a tree planted by the water side, his leaf fails not, Ps. 1:3. So a Christian is planted in Christ, he is still on the growing hand, and his leaf shall not wither: 'Those who are planted in the house of the Lord, shall flourish in the courts of our God, they shall still bring fruit in their old age, they shall be fat and flourishing, they shall grow like a cedar in Lebanon,' Ps. 92:13.
Obj. 是的，但他们有智慧、记忆力和才能等等。然而，他们只是草地上的花朵，也许比普通的草要好，但是草会枯萎，花会凋谢。那么什么会持续下去呢？哦，主的话语，以及由那话语带来的安慰和恩典，“永远长存”，彼得前书 1:25，并使我们永远持续下去。这在先知大卫的诗篇中被很好地描述出来。我们在那里看到，义人被比作在水边栽种的树，他的叶子不会凋谢，诗篇 1:3。所以，一个基督徒被栽种在基督里，他仍在不断成长，他的叶子不会枯萎：“那些栽在耶和华殿中的，必发旺在我们神的院里，他们依然多结果子，在老年依然茂盛，满身华美，像黎巴嫩的香柏树一样”，诗篇 92:13。

Use 1. This clear difference should stir us up to be comforted in our condition, which is firm and stable. Why do we value crystal above glass? Because it is brighter, and of more continuance. Why do we value continuing things? inheritance above annuities? Because they continue. If by the strength of our discourse, we value things answerable to their lasting, why should we not value the best things? Our estate in grace, this is a lasting condition: for a Christian is like a cedar that is rooted, and takes deeper and deeper root, and never leaves growing till he grow to heaven. 'He shall cast forth his roots as Lebanon.'
使用 1. 这种明显的差异应该激励我们在我们坚定稳定的状态中得到安慰。为什么我们将水晶看得比玻璃更重要？因为它更亮，更持久。为什么我们将持续的事物，如继承权，看得比年金更重要？因为它们是持续的。如果通过我们的辩论的力量，我们评价与其持久性相符的事物，为什么我们不评价最好的事物呢？我们在恩典中的地位，这是一个持久的状态：因为基督徒就像一棵扎根的雪松，扎根越来越深，永不停止生长，直到长到天堂。'他的根必向外发展，像黎巴嫩的香柏树。'

Use 2. Again, let all them make use of it, that find not the work of grace upon their hearts. Oh! let them consider what a fading condition they are in. They think they can do great matters. Perhaps they have a destructive power. They labour to do mischief, to crush whom they will in this world. But what is all this? We see what the psalmist saith of a Doeg, a cursed man, who had a destroying power. 'Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually,' Ps. 52:1. Why boastest thou thyself, that thou canst do mischief and overturn God's people? &c. Know this, that the good will of God continues. Boast not thyself; thy tongue deviseth mischief, as a sharp razor; God shall destroy thee for ever. He shall cast thee away and pull thee out of thy dwelling, and root thee out of the land of the living. Those men that rejoice in a destructive power, in their ability to do mischief, and exercising of that ability all they can, they shall be plucked out of their place, and rooted out of the land of the living. And as it is in Job, they shall be hurled away as a man hurls a stone out of a sling, Job. 27:21. Then what shall the righteous say? They shall see and fear, and say, 'Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in wickedness,' Ps. 52:7. He thought to root himself so fast, that he should never be removed; but at the last it shall come to pass, that all that see him shall say, 'Lo, see what is become of him! this is the man that trusted in his riches, and made not God his strength.' What is become of him? Saith David of himself, 'I am like a green olive tree in the house of God; I trust in the mercy of God for ever and ever,' Ps. 52:8. Let them trust, if they will, in riches, power, strength, and favour with Saul and great men; yet notwithstanding, be Doeg what he will, 'I shall be a green olive planted in the house of God,' &c.
再次使用 2。让那些心中没有恩典工作的人也使用它。哦！让他们考虑一下他们所处的褪色状态。他们认为自己可以做大事。也许他们有破坏力量。他们努力制造麻烦，在这个世界上压垮他们想要的人。但这一切又算得了什么呢？我们看到诗人对一个被诅咒的人多以说的话，他有破坏力量。“你为何以恶为夸耀，你这强者？神的慈爱是常存的。”（诗篇 52:1）你为何夸耀自己，你能做恶并推翻神的子民？等等。要知道，神的善意是持续的。不要自夸；你的舌头策划恶事，像锋利的剃刀；神将永远毁灭你。他将抛弃你，将你从住处拔出，将你从活人之地连根拔起。那些以破坏力量为乐，以能够制造麻烦的能力为乐，并尽其所能地行使这种能力的人，他们将被拔出他们的位置，从活人之地连根拔起。正如约伯书所说，他们将被像人将石头从弹弓中抛出一样抛弃。（约伯记 27:21）那么义人将会说什么呢？ 他们将看到并害怕，说：“看，这就是那个不以神为力量，却倚靠丰富财富，以邪恶坚固自己的人，”诗篇 52:7。他以为自己根深蒂固，永远不会被移动；但最终，所有看见他的人都会说：“看，看看他变成了什么！这就是那个倚靠财富，不以神为力量的人。”他变成了什么？大卫论自己说：“我如同神殿中的青橄榄树；我永永远远倚靠神的慈爱。”诗篇 52:8。让他们如果愿意，去信任财富、权力、力量和与扫罗和伟大人物的恩宠；然而，无论多么邪恶的都以东，‘我仍然是神殿中栽种的青橄榄树’，等等。

So here is a double use the Scripture makes of these things. 1. The godly man rejoiceth in his condition; and 2, Other men fear and grow wise, not to trust to their fading condition. They are, as the prophet speaks, 'as a bay tree,' Ps. 37:35, that flourishes for a time, and then after come to nothing, 'their place is nowhere found.' They keep a great deal of do in the world for a time, but afterwards, where is such an one? Their place is nowhere found, nowhere comfortably. They have a place in hell, but comfortably a place nowhere. This is the estate of all those who have not a good root. For, saith Christ, 'Every plant that my heavenly Father hath not planted, shall be rooted up,' Mat. 15:13. It is true of every condition, and of every man, if God have not planted him in that excellent state, or do not in time, he shall be rooted up. For the time will come that the earth will hold him no longer. He roots himself now in the earth, which then shall cast him out. He cannot stay here long. Heaven will not receive him, then hell must. What a miserable thing is this, when we place and bottom ourselves upon things that will not last! when ourselves shall outlast our foundation! when a man shall live for ever, and that which he builds on is fading! What extremity of folly is this, to build on riches, favour, greatness, power, inheritance, which either must be taken from him, or he from them, he knoweth not how soon!
所以，圣经对这些事物有两种用途。1.虔诚的人会为自己的处境而欢喜；2.其他人会害怕并变得聪明，不再信任他们逐渐消逝的处境。正如先知所说的，“他们如同青翠的棕树”（诗篇 37:35），一度繁荣，然后消失，“他们的地方再也找不到了”。他们在世上一度引起很大的骚动，但之后，这样的人在哪里呢？他们的地方再也找不到了，再也没有舒适的地方。他们在地狱有一个地方，但没有舒适的地方。这是所有没有良好根基的人的状况。因为基督说：“凡我天父所没有栽种的植物，必要连根拔除”（马太福音 15:13）。对于每一个处境和每一个人来说，如果上帝没有将他栽种在那个卓越的状态中，或者在适当的时候没有这样做，他将被连根拔除。因为有一天地球将不再容纳他。他现在在地球上扎根，但那时地球将把他驱逐出去。他不能在这里停留太久。天堂不会接纳他，那时地狱必须接纳他。当我们把自己的根基放在不能持久的事物上时，这是多么可悲的事情！当我们的存在比我们的基础更持久时！ 当一个人将永远活着，而他所建立的东西正在消逝！这是多么愚蠢的极端，去依赖财富、恩宠、伟大、权力、继承，这些东西要么会被夺走，要么他会离开它们，他不知道多快！

What makes a man miserable, but the disappointing of his hopes and crossing of his affections? Now when a man pitcheth his soul too much upon his worldly things, from which there must be a parting, this is, as it were, the rending of the skin from the flesh, and the flesh from the bones. When a man's soul is rent from that he pitcheth his happiness on, this maketh a man miserable; for misery is in disappointing the hopes, and crossing the affections. Now only a Christian plants his heart and affections on that which is everlasting, of equal continuance with his soul. As he shall live for ever, so he is rooted for ever in that which must make him everlastingly happy. These things we hear, and they are undeniably true. But how few make use of them, to desist from going on in a plodding, swelling desire of an earthly condition, to overtop other men. Such labour to grow in tallness and height, but strive not to be rooted. Now that which grows perking up in height, overtopping other things, yet without root, what will become of it? It will be turned up by the roots.
什么让一个人感到痛苦，是他的希望落空和感情受挫。当一个人过于依赖世俗的事物，而这些事物必然会离开他，这就像是皮肤从肉体上撕裂，肉体从骨骼上分离。当一个人的灵魂与他寄托幸福的事物分离时，这会使他感到痛苦；因为痛苦就在于希望落空和感情受挫。只有基督徒才将心灵和感情扎根于永恒的事物上，与他的灵魂同样持久。正如他将永远生活一样，他在那必使他永远幸福的事物上扎根。我们听到这些事情，它们是无可否认的真理。但是有多少人利用它们，停止追求地上的境遇，超越其他人。他们努力长高，但不努力扎根。那些只是长高而没有根的东西，最终会被连根拔起。

Now, how shall we grow to be rooted? For to attain hereunto, it is not only necessary to apply the promises, and challenge God with them, but to consider also what ways he will make them good.
现在，我们应该如何扎根生长呢？要达到这一点，不仅需要应用承诺，并向上帝挑战，还需要考虑他将如何实现这些承诺。

First, Labour to know God and his free grace in Jesus Christ. 'Grow in grace, and in the knowledge of our Lord Jesus Christ,' 2 Pet. 3:18. They go both together. The more we grow in the knowledge of our Lord Jesus Christ, and of the grace of God in him, the more grace and rootedness we shall have. For that which the soul doth clearly apprehend, it fastens upon in that measure it apprehendeth it. Clearness in the understanding breeds earnestness in the affections, and fastness too. So the more we grow in knowledge, the more we root ourselves in that we know. And therefore the apostle prays for the Ephesians, that they might have the Spirit of revelation, &c., that they might know the height, breadth, depth, and length of God's love that passeth knowledge. 'For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family of heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,' in the sense of God's love to us, and so of our love to him again (for we are not rooted in love to God, till we be rooted in the sense of God's love to us), 'that you may be able to comprehend with all saints the height and breadth,' &c., Ephes. 3:14.
首先，努力认识上帝和他在耶稣基督里的自由恩典。彼得后书 3:18 说：“你们却要在我们主救主耶稣基督的恩典和知识上有长进。”这两者是相辅相成的。我们越是在认识我们的主耶稣基督和上帝在他里面的恩典上有所增长，我们就会越有恩典和扎根的能力。因为灵魂对于清晰的理解，会以它所理解的程度来紧紧抓住它。理解的清晰会在情感中产生热切和坚定。所以我们在知识上越是增长，我们就越能在我们所知道的事物上扎根。因此，使徒为以弗所人祈求，愿他们能有启示的灵，等等，使他们能认识超越知识的上帝的爱的高度、宽度、深度和长度。 为此，我向我们主耶稣基督的父跪拜，天上地下的全家都因他得名，求他按照他荣耀的丰富，借着他的灵加力量给你们的内心，使基督因你们的信心住在你们的心里，使你们在爱中扎根并立足，就是神对我们的爱的意义，以及我们对他的爱（因为我们只有在感受到神对我们的爱时，才能在爱中扎根）。这样，你们就能与众圣徒一同领悟神的爱的高度和广度，以及长、宽、深、高的意义，以弗所书 3:14。

Second, And withal, labour to know the gracious promises of Christ. For we are knit to him by virtue of his word and promises, which like himself are 'yea and amen.' 'Jehovah, yesterday, to-day, and the same for ever,' 2 Cor. 1:20. So all his promises made in him, they are 'yea and amen,' in themselves firm, and firm to us in him. They are 'yea and amen;' that is, they are made and performed in Christ, in whom they are sure to be performed; and thereupon they are firm too. God made them, who is Jehovah, and they are made in Christ that is Jehovah. So God the Father Jehovah, he promiseth, and he makes them good in Christ Jehovah, who is unchangeable.
其次，努力了解基督的恩典应许。因为我们通过他的话语和应许与他紧密相连，这些应许就像他自己一样是“是的”和“阿们”的。哥林多后书 1:20 说：“上帝昨天、今天、直到永远都是不变的。”所以他在基督里所作的所有应许，它们在本身上是坚固的，并且在我们与基督相连时也是坚固的。它们是“是的”和“阿们”的；也就是说，它们是在基督里被作出并实现的，它们在基督里是确定会实现的；因此它们也是坚固的。是耶和华的上帝创造了它们，并且它们是在耶和华基督里被创造的。所以耶和华的父上帝应许，并且在不变的耶和华基督里实现了这些应许。

Thirdly, But this is not enough. We must labour to have our hearts stablished, that they may rely firmly on that which is firm. For if a thing be never so firm, except we rely firmly on it, there is no stability or strength from it. Now, when there is strength in the thing, and strength in the soul, that strength is impregnable and unconquerable strength. In Christ they are 'yea and amen;' in whom he stablisheth us, anoints us, seals us, and gives us the earnest of the Spirit in our hearts.
第三，但这还不够。我们必须努力使我们的内心坚定，以便坚定地依靠那些坚定的事物。因为如果一件事情再坚定，除非我们坚定地依靠它，否则就没有稳定性或力量。现在，当事物有力量，灵魂也有力量时，那种力量就是坚不可摧和不可征服的力量。在基督里，它们是“是和阿们”；他在其中使我们坚定，膏抹我们，封印我们，并在我们的内心赐给我们圣灵的凭据。

How doth God stablish us upon the promises? The rest which followeth is an explication of this. When he gives us the 'earnest of the Spirit,' 2 Cor. 1:22, and seals us to be his, in token he means to make good the bargain, then we are established. But we are never firmly established till we get the assurance of salvation. Then, as the promises are yea and amen in themselves, so we are stablished upon them when we are sealed and have earnest of the Spirit. Let us labour therefore to grow in the knowledge of God's love in Christ, to know the height, breadth, depth, and length of it, and to grow in all the gracious promises which are made in Christ, who is Amen himself, as his promises are; and then, when we are sealed and anointed by the Spirit, we shall be so stablished that nothing shall move us. Therefore let us use all means for the establishing of growth in us, the word and sacraments especially. For as baptism admits us into the house of God, so by the sacrament of the Lord's supper, the blessed food of the soul, we are strengthened. In the use of these means, let us make suit unto God to make good his gracious promise unto us, that we shall 'grow as lilies, and take root as the cedars in Lebanon.'
上帝如何使我们坚定在应许上？随后的休息是对此的解释。当他给予我们“圣灵的凭据”（哥林多后书 2:22），并在我们身上盖印，表示他打算履行交易时，我们就被确立了。但只有当我们获得得救的保证时，我们才能牢固地确立。然后，正如应许本身是肯定和确定的，当我们被盖印并得到圣灵的凭据时，我们就在应许上得到了确立。因此，让我们努力在基督里认识上帝的爱，了解它的高度、宽度、深度和长度，并在基督所作的一切恩典应许中不断成长，他自己就是“真实”的，正如他的应许一样；然后，当我们被圣灵盖印和膏抹时，我们将如此坚定，没有什么能动摇我们。因此，让我们使用一切手段来巩固我们内心的成长，特别是神的话语和圣礼。因为洗礼使我们进入上帝的家，而主餐的圣礼，作为灵魂的祝福食物，使我们得到加强。 在使用这些方法时，让我们向上帝祈求，使他对我们的恩慈承诺得以实现，让我们能够“如百合花一样生长，在黎巴嫩的香柏树下扎根”。'

Let us know, that we ought every day to labour to be more and more rooted. Do we know what times may befall us? We have need to grow every day, to grow upward, and in breadth and in depth. If we considered what times we may live to, it should force us to grow every way, especially in humility, that root and mother of graces, to grow downward in that; to grow in knowledge and faith, until we be filled with the fulness of God.
让我们知道，我们每天都应该努力变得更加扎根。我们知道未来可能发生什么事情吗？我们需要每天都成长，向上成长，向宽度和深度成长。如果我们考虑到我们可能经历的时代，这应该迫使我们在各个方面都成长，特别是在谦卑方面，那是恩典的根和母亲，向下成长；在知识和信仰方面成长，直到我们被神的丰满充满。

Obj. A poor Christian ofttimes makes this objection, Oh! I do not grow! Therefore I fear my state; I am oft shaken! Therefore this promise is not fulfilled to me!
一个贫穷的基督徒经常会提出这样的异议，哦！我没有成长！因此我担心我的状态；我经常动摇！因此这个应许对我没有实现！

Ans. To this I answer, Christians may be deceived; for they do grow ofttimes in firmness, strength, and stability, though they do not spread out. They may grow in refinedness, that that which comes from them may be more pure, and less mixed with natural corruption, pride, self-love, and the like. This is a temptation that old men are subject to especially, in whom the heat of nature decays, who think withal that grace decays. But it is not so; for ofttimes when grace is carried with the heat of nature, it makes a greater show, being helped by nature. The demonstration, but not the truth, of grace is thus helped. Therefore this clause of the promise is made good in old Christians. They are every day more and more rooted, firm, stable, and judicious, and more able in those graces which belong to their place and condition. Therefore they should not be discouraged though they be not carried with the stream and tide of nature, helped with that vigour that sometime was in them. They grow in judiciousness, mortifiedness, in heavenly-mindedness, and in ability to give good counsel to others. This is well, for we grow not in grace one way, but divers ways; not only when we grow in outward demonstration, and in many fruits and actions, but when we grow in refinedness and judiciousness, as was said, then we are said to grow likewise.
答：对此我回答，基督徒可能会被欺骗；因为他们有时会在坚定、力量和稳定性方面增长，尽管他们不会扩展。他们可能在纯净度上增长，使得从他们那里出来的东西更加纯净，不太混杂于自然的腐败、傲慢、自我爱等。这是老年人特别容易陷入的诱惑，他们的自然热度减退，同时认为恩典也减退。但事实并非如此；因为当恩典与自然的热度一起存在时，它会展现出更大的效果，得到自然的帮助。这种帮助只是展示了恩典，而非真实的恩典。因此，这个应许的部分在老年基督徒身上得到了实现。他们每天都在更加扎根、坚定、稳定和明智，更加能够展现出属于他们位置和状态的恩典。因此，即使他们没有被自然的洪流和潮水带动，也不应该感到气馁，不再拥有曾经的活力。他们在明智、死于罪、以天为念、以及给予他人良好建议的能力方面都在增长。 这是好的，因为我们的恩典增长的方式不止一种，而是多种多样的方式；不仅当我们在外在的表现和许多果实和行动中增长时，而且当我们在精炼和明智方面增长时，正如前面所说的，我们也被认为在增长。

Yet notwithstanding it should be the endeavour of all to grow what they can in grace. When, if they grow not so fast as others, let them know that there are several ages in Christ. A young Christian cannot be so planted and so deeply rooted as another that is of a greater standing. This should not discourage any, seeing there are 'babes in Christ,' 1 Cor. 3:1, as well as 'strong men,' Rom. 15:1. Therefore where there is truth of heart, with endeavour to grow better and better, and to use all means, let no man be discouraged. Remember alway this for a truth, that we may grow, and we ought to grow, and the children of God ordinarily have grown more and more, both in fruitfulness and stedfastness every way, but not with a like growth in measure or time. Therefore labour to make use of these promises, and not to favour ourselves in an ungrowing estate, for grace is of a growing nature. If it grow not in fruitfulness, yet it grows in the root; as a plant sometimes grows in fruitfulness, sometimes in the root. There is more virtue in winter time in the root than in the fruit which is gone. So a Christian groweth one way if not another; though not in outward demonstration, yet in humiliation. God sometimes sees it necessary that our branches should not spread for a while, but that we should grow in humility; by some faults and sins we fall and slip into, that we may see our own weakness and look up.
然而，尽管如此，每个人都应该努力在恩典中成长。即使他们的成长速度不如他人，也要知道在基督里有不同的阶段。一个年轻的基督徒不能像一个更有经验的人那样根深蒂固。这不应该让任何人感到沮丧，因为在基督里有“基督的婴孩”（哥林多前书 3:1），也有“坚强的人”（罗马书 15:1）。因此，只要心中有真理，并努力变得更好，并使用一切手段，就不要让任何人感到沮丧。永远记住这个真理，我们可以成长，也应该成长，神的儿女通常在各个方面都在不断地成长，无论是在结果丰富还是坚定性方面，但成长的程度和时间并不相同。因此，努力利用这些应许，不要在不成长的状态下宠爱自己，因为恩典是有成长性质的。即使它在结果丰富方面没有成长，但它在根部上是在成长的；有时植物在结果丰富方面成长，有时在根部上成长。在冬天，根部比已经过去的果实更有力量。 所以，基督徒无论如何都会成长；虽然不是在外在的表现上，但是在谦卑上是如此。上帝有时候认为有必要让我们的枝条暂时不展开，而是让我们在谦卑中成长；通过一些错误和罪恶，我们跌倒和滑入其中，这样我们才能看到自己的软弱并仰望上帝。

Let us labour therefore, who have so long enjoyed such store of blessed means, under the dew of God's grace and the influence of his Spirit, in the paradise of God, his house and church. Having so long lived in this Eden, let us labour now to spread and grow in fruitfulness, that so we may be filled with the fulness of God. It is the chief thing of all, to be rooted and grow in grace. You see, God when he would single out a blessing, he tells them not that they shall grow rich, that they shall spread out and grow rich in the world. No! But, you whom I love freely, take this as a fruit of it, 'you shall grow as the lily,' you shall grow fruitful 'as the olive,' &c. This is the comfort of a Christian. Though he grows downward oft in the world, and things of this natural life, yet he grows upward in another condition: as lilies and cedars, they grow downwards one way, but they grow upwards another. Perhaps they may decay in their state and favour, and in their practice and cunning in this life; but a Christian, if he be in the use of right means, and put in suit the gracious promises, he is sure still to grow in grace, in faith, in love, and in the inner man.
让我们努力工作吧，我们已经长期享受了如此丰富的祝福，沐浴在上帝的恩典和圣灵的影响下，在上帝的乐园、他的家和教堂中。在这个伊甸园里生活了这么久，现在让我们努力传播并增长结果，这样我们就可以被上帝的丰满所充满。这是最重要的事情，要扎根并在恩典中成长。你看，上帝在选择祝福时，告诉他们的不是他们将变得富有，将在世界上扩展和变得富有。不！但是，你们我所爱的人，把这当作它的果实，'你们将像百合花一样成长'，你们将像橄榄树一样多产，等等。这是基督徒的安慰。虽然他在世界上和这个自然生活的事物中经常向下成长，但他在另一种状态中向上成长：就像百合花和香柏树，它们向一个方向向下生长，但向另一个方向向上生长。也许他们在状态和喜爱、在实践和在这个生活中的狡猾方面可能会衰退；但是一个基督徒，如果他使用正确的方法，并实践恩典的应许，他肯定会在恩典、信仰、爱和内在的人中不断成长。

Is not this a comfort, that a Christian hath a comfortable meditation of the time to come in all his crosses? that it is for better and better still; that as in time he is nearer heaven, so he shall be fitter and fitter, and nearer and nearer still, with a disposition suitable to the place; that the time to come is the best time; and that he shall grow every way, in height, in breadth, in depth and length, and apprehension of God's love, and that the more he grows in knowledge of these things, the more he shall grow in all dimensions, being as sure of things to come as of things past, and that neither things present nor to come shall ever separate him from the love of God in Christ? Rom. 8:35. What a comfortable state is a Christian in, who is always on the mending hand, that is such a child of hope, when the hope of the wicked shall perish! Let us labour, therefore, that we may be in such a case and state of soul as that thoughts of the time to come may be comfortable, that when we think we must be transplanted hence out of the paradise and Eden of God's church into a heavenly paradise, that all our changes shall be for the better. What a fearful thing is it to be in the state of nature! What foundation hath a man in that estate, who hath no root here, and that root he hath will fail him ere long? How fearful is it for such a man to think of a change, when it is not a change for the better?
这难道不是一种安慰吗？基督徒在所有困境中都能对未来有一个舒适的思考吗？那是越来越好的；随着时间的推移，他离天堂越来越近，他将变得越来越合适，越来越接近，具备适合这个地方的性格；未来是最好的时光；他将在各个方面成长，身高、身宽、身深、身长，对上帝的爱的理解，他对这些事物的认识越多，他在各个维度上的成长就越多，对未来的事情和过去的事情一样有把握，无论是现在还是未来，都不会使他与基督里上帝的爱分离。罗马书 8:35。一个基督徒处于多么舒适的状态啊，他总是在不断改善，他是希望的孩子，而恶人的希望将会消失！因此，让我们努力，使我们的灵魂处于这样的状态，以便对未来的思考是舒适的，当我们认为我们必须从上帝教会的伊甸园被移植到天堂的伊甸园时，我们所有的变化都将是更好的。 处于自然状态是多么可怕的事情啊！在那种状态下，一个人有什么根基呢？他没有根基，而且他所拥有的根基不久将会失去。对于这样的人来说，想到一种改变是多么可怕，尤其当这种改变并非是向好的方向发展

Here is wisdom. If we will be wise to purpose, let us be wise this way. Labour, in the first place, to prize God's favours, and to know how to come by them in the use of all means. Look to God for the performance of these gracious promises. For they are not of what we shall do in ourselves, but what God will do in the covenant of grace. And if a Christian should not be rooted and grow stronger and stronger, we should not fail, but God and Christ should fail, who is our root and bears us up. Therefore, God hath taken upon him the performance of all these things. What remaineth for us but a careful using of all means? and in the use of all, a going out of ourselves to God, that he would be 'as the dew to us,' and cause us, by the dew of his Spirit, to grow more and more rooted in grace as long as we live in this world? And then our rooting and stability lies upon God, not upon us. He fails if we fail, who hath undertaken that 'we shall grow as the lily, and cast forth our roots as Lebanon.'
这是智慧。如果我们想要明智地去追求目标，就让我们以这种方式去明智。首先，努力珍视上帝的恩惠，并知道如何在运用一切手段中获得它们。寻求上帝来完成这些恩典的应许。因为这些应许不是关于我们自己将要做什么，而是关于上帝在恩典的约中将要做什么。如果一个基督徒不扎根并变得越来越坚强，我们不会失败，而是上帝和基督会失败，因为他们是我们的根基和支撑。因此，上帝已经承担了所有这些事情的完成。对我们来说，剩下的只是谨慎地运用一切手段，并在运用中离开自己，转向上帝，让他成为我们的“甘露”，并通过他的圣灵的滋润，使我们在这个世界上越来越扎根于恩典中，直到我们生命的尽头。然后，我们的扎根和稳定就依赖于上帝，而不是我们自己。如果我们失败，他也会失败，因为他已经承诺“我们要像百合花一样生长，像黎巴嫩的香柏树一样扎根”。

THE EIGHTH SERMON
第八篇布道

His branches shall spread, his beauty shall be as the olive-tree, and his smell as Lebanon. They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the vine of Lebanon.—HOS. 14:6, 7.
他的枝条将展开，他的美丽将如橄榄树，他的香气如黎巴嫩。居住在他的阴影下的人将归来；他们将复苏如谷物，生长如葡萄树：其香气将如黎巴嫩的葡萄树。-何西阿书 14:6, 7。

WE have heard at large heretofore what petitions God put into the heart and mouth of his church, as also what gracious answer God gives his own petitions. He cannot deny the prayers made by his own Spirit; and as he is goodness in itself, so he shews it in this, that he goes beyond all that we can desire, think, or speak. His answer is more transcendent, as the apostle speaks. He does 'exceeding abundantly above all that we ask or think,' &c., Ephes. 3:19, 20. For whereas they in particular and in brief say, 'Do good to us, and receive us graciously,' he tells them, 'He will be as the dew unto them.' And from thence, being dew to them, is their spreading and growing as a lily, and casting of their roots as Lebanon. 'And their branches shall spread,' &c. And all this to encourage us to come to so powerful and large-hearted a God, who, as he is able to do more than we desire of him, so he will also do it. 'He will be as the dew unto us.' This is the general of all, for all other fruitfulness comes from this: 1. God will be as the dew; and then, 2. They shall grow as the lily, and cast their roots as the cedars in Lebanon. They shall not only grow upward, but downward, for the lily quickly spreads itself forth; but they shall be like the trees of Lebanon for stedfastness, and then spread in breadth, grow in all dimensions, which is fulfilled of the church in general, and of every particular Christian, when once he is in Christ, using sanctified means. They grow, then, in the root, and upright, and in every dimension. 'His branches shall spread.' And then,
我们之前已经听说过上帝将什么祈求放入他的教会的心和口中，也知道上帝对自己的祈求给予了怎样的恩典回应。他不能拒绝自己的灵所作的祷告；正如他本身就是善良的，他在这方面表现出来，超越了我们所能期望、思考或说出的一切。正如使徒所说的，他的回答更加超越，他做的是“超乎我们所求所想的一切”，弗 3:19,20。因为他们特别简洁地说：“善待我们，悦纳我们”，他告诉他们：“他将如甘露一样对待他们。”从那里，作为甘露对待他们，他们就像百合花一样扩展和生长，像黎巴嫩的香柏树一样扎下根。“他们的枝条要扩展”，等等。所有这些都是为了鼓励我们去寻求这样一个强大而宽宏大量的上帝，他既能做超过我们对他的期望的事情，也会这样做。“他将如甘露一样对待我们。”这是所有的总纲，因为所有其他的丰富都来自这一点：1.上帝将如甘露一样；然后，2.他们将像百合花一样生长，像黎巴嫩的香柏树一样扎下根。 它们不仅会向上生长，还会向下生长，因为百合花很快就会展开；但它们将像黎巴嫩的树木一样坚定，然后在宽度上扩展，从各个方面生长，这是教会整体和每个基督徒的实现，一旦他们在基督里，并使用圣洁的方法。然后，它们在根部、直立和各个方面都会生长。“它的枝条将展开。”然后，

'His beauty shall be as the olive-tree.'
他的美丽将如同橄榄树。

Which, though fruitful and excellent, yet because it hath no sweet smell, it is added,
虽然这种水果多产且优质，但因为没有甜香味，所以被添加了

'His smell shall be as Lebanon.'
他的气味将如同黎巴嫩。

These excellencies promised to the church of God are not all in one tree, but yet they are in some sort in every Christian. What agrees not all to one plant agrees to the 'plants of righteousness.' They grow upwards and downwards, spread, and are savoury and fruitful. All agrees to a tree of righteousness. We say of man, He is a little world, a compendium of this great world, as indeed there is a comprising of all the excellencies of the world in man, for he hath a being with those creatures who have only that, and therewith he hath growing sense and reason, whereby he hath communion with God, and those understanding spirits, the angels. So that he is, as it were, a sum of all the excellencies of the creatures, a little world indeed (h). The great world hath nothing, but the little world hath the same in some proportion. So it is in grace. A Christian hath all excellencies in him, that are in the world. There is not an excellency in any thing, but it is an higher kind in a Christian. He hath the beauty of the lily, and he grows up in spreading, smell, and fruitfulness. His wisdom exceeds that of all the creatures. There is not an excellency in nature, but we have some proportionable excellency in grace which is above it. God useth these outward things to help us, that we should do both body and soul good by the creatures. Whatsoever doth our bodies good, either by necessity or delight, they help our souls; as plants and trees not only refresh the outward man, and the senses, but also they teach our souls, as here the Holy Ghost teacheth them by outward things. First it is said,
这些赐予上帝教会的美好品质并不完全存在于一棵树上，但在某种程度上存在于每个基督徒身上。虽然不是所有的品质都适用于同一棵植物，但却适用于“义人的树木”。它们向上生长，向下扎根，扩展开来，香气四溢且多产。所有这些都适用于一棵义人的树木。我们说人是一个小世界，是这个大世界的概括，因为实际上人身上包含了世界上所有美好品质的总和，他与那些只有存在而没有其他的生物共存，并且通过感知和理性与上帝以及那些有理解力的天使进行交流。因此，他可以说是所有生物的卓越品质的总和，实际上是一个小世界（h）。大世界没有什么，但小世界在某种程度上拥有相同的东西。在恩典中也是如此。基督徒身上拥有世界上所有的卓越品质。没有任何事物的卓越品质不在基督徒身上更高级。他拥有百合花的美丽，并在扩展、香气和多产方面不断成长。他的智慧超越了所有生物的智慧。 在自然界中没有卓越之物，但我们在恩典中有一些相应的卓越，这是超越自然的。上帝利用这些外在的事物来帮助我们，让我们通过创造物体来使身体和灵魂都得益。无论是出于必要还是愉悦，任何对我们身体有益的事物都会帮助我们的灵魂；就像植物和树木不仅能够滋养外在的人和感官，还能通过外在的事物来教导我们的灵魂，就像圣灵在这里通过外在的事物来教导他们一样。首先据说，

'His branches shall spread.'
他的枝叶将展开。

When God enriches the soul with saving grace, one shall grow every way and flourish abundantly, extending forth their goodness on every side largely to the knowledge and open view of others; and then further,
当上帝以拯救的恩典丰富灵魂时，人将在各个方面成长并丰盛地茁壮，广泛地向他人展示他们的善良；然后进一步，

'His beauty shall be as the olive-tree.'
他的美丽将如同橄榄树。

What is the beauty of the olive-tree? To be useful, fruitful, and to bring forth good fruit. Indeed, the glory of a tree is to be loaden with fruit, and useful fruit; which is the best property of fruit, to be useful and delightful. So the glory of a Christian, who is a plant of righteousness, of God's own planting, is to abound in fruits of righteousness. Indeed, the olive is a very fruitful tree, and the oil which comes and distils from it hath many excellent properties agreeing to graces.
橄榄树的美在于什么？在于它的实用性、多产性和结出良好的果实。事实上，树木的荣耀在于结满果实，而且是有用的果实；果实的最佳特性就是有用和令人愉悦。因此，基督徒的荣耀，作为上帝亲自栽培的义人之树，就是丰富地结出义的果实。事实上，橄榄树是一种非常多产的树木，从中提取的油具有许多优良的性质，与恩典相符。

1. Amongst the rest, it is a royal kind of liquor, that will be above the rest. So grace it commands all other things; it gives a sanctified use of the creature, and subdues all corruption.
在其他酒类中，这是一种王室级别的酒，将超越其他酒类。因此，它赋予了所有其他事物的优雅；它赋予了对物质的神圣使用，并征服了所有的腐败。

2. And then it is unmixed. It will mingle with nothing. Light and darkness will not mingle, no more will grace and corruption; for the one is hostile to the other, as Solomon speaks, 'The just is abomination to the wicked,' Prov. 29:27.
然后它是纯净的。它不会与任何东西混合。光明和黑暗不会混合，恩典和腐败也不会混合；因为它们彼此敌对，正如所罗门所说：“义人对恶人为可憎恶。”（箴言 29:27）

3. Further, it is sweet, strengthening, and feeding the life, as in Zechariah there is mention made of two olives before the Lord, which feed the two candlesticks, Zech. 4:3. And olives of grace have always fatness distilling from Christ to feed his lamp with oil. God's church hath always oil; and those that are olives, they keep the church by their particular calling.
此外，它是甜美的，有助于加强和滋养生命，就像在撒迦利亚书中提到主前的两棵橄榄树，它们滋养着两个灯台一样（撒迦利亚书 4:3）。恩典的橄榄树总是从基督那里滴下肥沃的油来滋养他的灯。上帝的教会总是有油；那些成为橄榄树的人通过他们特定的呼召来保护教会。

1. He shall be fruitful as the olive; and,
他必如橄榄树一样多产；而且，

2. Abundant in fruit, as the olive.
丰富多产的水果，如橄榄。

3. Constant in fruit, like the olive.
果实中的常数，如橄榄。

For it bears fruit much, and never fails, no not in winter, and hath a perpetual greenness. Indeed, the child of God hath a perpetual verdure; as it is, Ps. 1:3, 'His leaf never fails,' because that which is the cause of flourishing never fails him. Which causes are two,
因为它结出丰硕的果实，从不失败，即使在冬天也是如此，并且常绿常青。事实上，上帝的子民拥有永恒的繁荣；正如诗篇 1:3 所说，“他的叶子永不凋谢”，因为使其繁荣的原因从不离开他。这两个原因是...

1. Moisture.
湿度。

2. Heat.
热。

For we know, moisture and heat, these two are the causes of all kindly growth. If a tree have more moisture than heat, then it is waterish; if it have more heat than moisture, then there is no bigness in the fruit. So true it is, that moisture and heat are the causes of fruitfulness in a good proportion. So God's children, having the Sun of righteousness always shining upon them, and being always under the dew of grace (the promise being, 'to be as the dew to Israel'), having all dew to fall upon them for moisture, and having the Sun of righteousness to shine upon them to make them fruitful, their leaf never fails, they never give over bringing forth fruit; because they have in them causes perpetuating fruitfulness, though not alike; because Christ by his Spirit is a voluntary, and not a natural, cause of their fruitfulness, that is, he is such a cause, as works sometimes more and sometimes less, to shew that grace springs not from ourselves, and to acquaint us with our own weakness and insufficiency. Heaven is the perfection of all, both graces and comforts. Wherefore Peter calls the state of heaven, 'an inheritance, immortal and undefiled, that fades not away,' 1 Peter 1:4. Why is that an estate of grace and comfort, more than this of this world? Because it is a never-fading estate. There they are alway in one tenure; and because Christ shews himself alway there. There is abundance of water to moisten them, and heat to cherish them. There is no intermingling or stopping in growth, as is here. Therefore it is an inheritance that fadeth not away, having the supply of a perpetual cause of flourishing.
因为我们知道，湿气和热量是一切良好生长的原因。如果一棵树的湿气多于热量，那么它就是水分过多的；如果它的热量多于湿气，那么果实就不会长得大。因此，湿气和热量是产生丰富果实的原因，但需要保持适当的比例。所以，上帝的儿女们，因为他们时刻都有公义的太阳照耀着，时刻都在恩典的露水之下（应许是“如同以色列的露水”），他们得到了所有的露水滋润，也有公义的太阳照耀着使他们结果。他们的叶子永不凋谢，永不停止结果；因为他们内在有着持续结果的原因，虽然不完全相同；因为基督通过他的圣灵是他们结果的自愿原因，而不是自然原因，也就是说，他是这样一个原因，有时工作更多，有时工作更少，以显示恩典并非源于我们自己，并让我们认识到我们自身的软弱和不足。天堂是一切的完美，包括恩典和安慰。因此，彼得称天堂的状态为“不朽、无瑕疵、不衰败的产业”（彼得前书 1:4）。 为什么那是一个比这个世界更加优雅舒适的地方？因为那是一个永不褪色的地方。在那里，他们始终拥有同一份权益；因为基督总是在那里显现。那里有丰富的水源滋润他们，有温暖的气候呵护他们。那里没有混杂或停滞的生长，就像这里一样。因此，那是一个永不褪色的遗产，拥有永恒繁荣的持续原因的供应。

This in some degree is true of the church on earth. It is the inheritance of God that fades not, and Christians therein are olives that bring forth fruit constantly, having a perpetual freshness and greenness. So the righteous man is compared to the cedars of Lebanon, Ps. 92:12, which bring forth much fruit in their age. He shall be fruitful as the olive. From all which this point, formerly touched, followeth:
这在某种程度上也适用于地上的教会。这是上帝的产业，不会凋谢，其中的基督徒就像不断结出果实的橄榄树，永远保持新鲜和翠绿。因此，义人被比作黎巴嫩的香柏树，诗篇 92:12，它们在老年时结出丰硕的果实。他将像橄榄树一样多产。从前面提到的所有这些点，可以得出以下结论：

That it is the excellency and glory of a Christian, to be fruitful in his place.
这是基督徒的卓越和荣耀，要在自己的位置上多产。

Both to be fruitful in his place as a Christian, and in his particular calling; to be fruitful as a magistrate, as a minister, as a governor of a family, as a neighbour, as a friend; to be fruitful in all. Because in religion, every near relation is as it were a joining together of the body in Christ, one to another, by which some good is derived from one to another. God uses these relations as conduits to convey graces. A good Christian, the meanest of them is a good neighbour, and doth a great deal of good, being fruitful as a neighbour, fruitful as a friend; much more as a husband, as a magistrate, as a minister. These relations are a knitting to Christ, by which fatness and sap are derived from the head for the good of the whole body. Therefore a Christian in all relations is fruitful. When he comes to be a Christian, he considers, like good Mordecai, what good he may do; as he told Esther, 'What if thou be called to the kingdom for this purpose,' Esther 4:14? So a Christian will reason with himself, What if I be called to be a magistrate, or a minister, for this purpose? What if I be called to be a friend, for such or such a purpose, to do this or this good? Indeed such are gracious quære's* made to a man's soul, to inquire for what purpose hath God raised me? To do this or that? To be idle, or barren, or noisome? O no; to be a plant of God's planting. My glory shall be my fruitfulness in my place.
在他作为基督徒的位置上，以及他特定的职业中都要多产；作为一个执法官、一位牧师、一个家庭的领导者、一个邻居、一个朋友都要多产；在所有方面都要多产。因为在宗教中，每一个亲密的关系都像是基督的身体彼此连接在一起，通过这种连接，一些好处从一个人传递给另一个人。上帝使用这些关系作为传递恩典的渠道。一个好的基督徒，即使是最卑微的人也是一个好邻居，会做很多好事，作为一个好邻居，作为一个好朋友；更不用说作为一个丈夫、一个执法官、一个牧师了。这些关系是与基督的紧密联系，通过它们，头部的肥沃和汁液传递给整个身体，造福于整个身体。因此，基督徒在所有关系中都是多产的。当他成为一个基督徒时，他会像好朋友摩尔底买一样考虑自己可以做些什么好事；正如他告诉以斯帖说：“你若静默不言，犹大人必从别处得解脱，蒙拯救；你和你父家必致灭亡。焉知你得了王后的位分，不是为现今的机会吗？”（以斯帖记 4:14）所以，一个基督徒会与自己辩论，如果我被呼召成为一个执法官或者一位牧师，是为了什么目的呢？如果我被呼召成为一个朋友，是为了这样或那样的目的，去做这样或那样的善事呢？ 确实，这样的问题对一个人的灵魂来说是令人感激的，询问上帝为何提拔了我？是为了做这个还是那个？是懒散、贫瘠还是有害？哦不，是为了成为上帝栽培的植物。我的荣耀将在我所处的位置上显现出来，就是我的结果丰富多彩。

Therefore let us every one consider with ourselves, wherefore God hath set us in the church in our particular standings. Wherein let us remember this, that howsoever God may endure barrenness out of the church, in want of means, yet he will never endure it under means. It is better for a bramble to be in the wilderness, than in an orchard; for a weed to be abroad, than in a garden, where it is sure to be weeded out, as the other to be cut down. If a man will be unprofitable, let him be unprofitable out of the church. But to be so where he hath the dew of grace falling on him, in the means of salvation, where are all God's sweet favours, to be a bramble in the orchard, to be a weed in the garden, to be noisome in a place where we should be fruitful, will God the great husbandman endure this? He will not long put it up. But that he exerciseth his children with such noisome trees to try them, as he hath some service for these thorns to do, to scratch them. So, were it not for such-like services for a time, he would weed them out and burn them. For whatsoever is not for fruit, is for the fire. 'Yea, every tree that bringeth forth not good fruit, shall be hewn down and cast into the fire,' Mat. 3:10.
因此，让我们每个人都考虑一下，上帝为什么将我们安置在教会中的特定位置。在这一点上，让我们记住，尽管上帝可以容忍教会之外的贫瘠和缺乏手段，但他绝不会容忍在手段之下的贫瘠。对于一棵荆棘来说，在荒野中比在果园里更好；对于一株杂草来说，在户外比在花园里更好，因为在花园里，它肯定会被除草，就像其他植物会被砍伐一样。如果一个人没有效益，就让他在教会之外没有效益。但是，在他身上有恩典的露水降临，有救恩的手段，有上帝所有甜蜜的恩惠的地方，成为果园中的荆棘，花园中的杂草，在我们应该多产的地方变得有害，伟大的园丁上帝会容忍这种情况吗？他不会长时间容忍。但是，他让他的儿女们与这些有害的树木一起锻炼，因为他需要这些荆棘来抓伤他们。所以，如果不是因为一段时间内需要这样的服务，他会将它们除草并烧掉。因为任何不结出果实的东西都是为了火烧。 是的，凡不结好果子的树，必被砍倒，扔进火里。《马太福音》3:10。

And the more to stir us up hereunto, let us know that wheresoever the dew of grace falls, and where there is the means of salvation, that at that very time there is an axe, an instrument of vengeance, laid to the root of the tree, which is not struck down presently, but 'it is laid to the root,' Mat. 3:10; that is, vengeance is threatened to the tree, to that plant which hath the means, and brings not forth good fruit in time and season. What is the end thereof? To be hewn down and cast into the fire. As we see the church of the Jews, when Christ came, the Messiah, the great prophet of the church, never was there more means of salvation; yet even then, what saith John Baptist? 'Now,' even now, 'is the axe laid unto the root of the tree,' Mat. 3:10; and indeed, in a few years after, the whole tree, the church of the Jews, was cut down. And, Rev. 6:2, 4, we see, after the rider on the 'white horse,' which is the preaching of the gospel, there comes a 'red, bloody horse,' and 'a pale horse,' war and famine. After the 'white horse,' his triumphant chariot, the preaching of the gospel. If this take not place, that it win and gain not, what follows after? 'The red and the pale horse,' war, famine, and destruction. It will not be always with us as it is; for the gospel having been so long preached, we having been so long planted in God's paradise, the church, if we bear not fruit, 'the axe is laid to the root of the tree.' God will strike at the root, and root up all. Therefore let every one in their place be fruitful.
而且，更加激励我们的是，让我们知道无论恩典的露水落在哪里，无论救恩的途径在哪里，那个时候就有一把斧头，一种报复的工具，放在树的根部，它不会立即被砍倒，但是“它被放在根部”，马太福音 3:10；也就是说，威胁会降临到那棵树上，到那个有途径但没有及时结出好果子的植物上。结果会怎样呢？被砍倒并投入火中。正如我们所看到的犹太教会，当基督来临时，教会的大先知，救恩的途径从未如此之多；然而，约翰洗者说什么呢？“现在”，就是现在，“斧头已经放在树的根上”，马太福音 3:10；事实上，在几年后，整棵树，犹太教会，被砍倒了。而且，在启示录 6:2, 4 中，我们看到，在“白马”上的骑士，也就是福音的传讲之后，会有一匹“红马”，一匹“苍白马”，战争和饥荒。在“白马”之后，他的胜利战车，也就是福音的传讲。如果这没有发生，没有取得胜利，接下来会发生什么呢？ 红马和苍白马，战争、饥荒和毁灭。它不会一直存在，因为福音已经传扬了这么久，我们已经在上帝的乐园，教会中生根发芽，如果我们不结果实，"斧子已经放在树根上了"。上帝将打击根部，将一切连根拔起。因此，让每个人在自己的位置上结果实。

Every one that is fruitful, God hath a special care of. If any tree were fruitful, the Israelites in their conquest were to spare that, because it was useful, and they might have use of it, Deut. 20:19, 20. So God will always spare fruitful trees, and have a special care of such in common calamities. Let us therefore be exhorted not only to bring forth fruit, but to bring forth fruit in abundance, to study to excel in good works. The word in the original is, 'a standard-bearer' (i), to stand before others in good works. As it is in Titus, 'labour to be as standard-bearers,' Titus 3:8, to go before others in good works. Strive to out-go others in fruitfulness; for therein is the excellency. For those both in the sight of God and men are in most esteem who are most fruitful in their callings and places. The more we excel in fruitfulness, the more we excel in comfort; and the more we excel this way, the more we may excel. For God will tend and prune good trees, that they may bring forth more and better fruit, John 15:2. And the more majesty we walk with, the more we damp the enemies, seeing them all under our feet. A growing Christian never wants abundance of encouragements, for he sees such grounds of comfort, as that he walks impregnable and invincible in all the discouragements of this world, breaking through all. As Solomon saith, it is a comely thing to see a lion walk, Prov. 30:29, 30. So much more it is to see a valiant, strong, well-grown Christian, who is bold as a lion, abound in good works.
每一个多产的人，上帝都特别关照。如果有任何一棵树多产，以色列人在征服中要保留它，因为它有用，他们可能会用到它，申命记 20:19, 20。因此，上帝将始终保留多产的树，并在共同的灾难中特别关照这样的树木。因此，我们应该被劝告不仅要结出果实，而且要结出丰富的果实，努力在善行上超越。原文中的词是“旗手”（i），在善行中站在他人之前。正如在提多书中所说，“努力成为旗手”，提多书 3:8，在善行中超越他人。努力在多产上超越他人；因为其中有卓越之处。在上帝和人的眼中，那些在他们的职业和位置上最多产的人最受尊重。我们在多产上越出色，就越在舒适中超越；我们在这方面越出色，就越能超越。因为上帝会照料和修剪好的树木，使它们结出更多更好的果实，约翰福音 15:2。我们行走的威严越大，就越能压制敌人，看到他们都在我们的脚下。 一个不断成长的基督徒从不渴望过多的鼓励，因为他看到了如此多的安慰之处，以至于在这个世界的一切挫折面前，他都是坚不可摧的，无敌的。正如所罗门所说，看到狮子行走是一件美好的事情，更何况看到一个勇敢、强大、成熟的基督徒，他像狮子一样勇敢，充满善行。

It is said, 'His beauty shall be as the olive, and his smell as Lebanon.' The olive of itself hath no sweet smell. Therefore it is made up by another resemblance,
据说，他的美丽将如橄榄，他的气味如黎巴嫩。橄榄本身没有甜美的气味。因此，它通过另一种相似性来弥补。

'His smell shall be as Lebanon.'
他的气味将如同黎巴嫩。

Lebanon stood on the north side of Judea, and was a place abounding with goodly trees, and all sweet plants whatsoever, which cast a wondrous sweet scent and smell afar off; as some countries abound so in sweet fruits and simples, as oranges, lemons and the like, that the fragrancy of the smell is smelt of passengers as they sail along the coast (j). So was this Lebanon a place full of rare fruits and fragrant flowers, which cast a scent afar off. Now, hence the Holy Ghost fetcheth the comparison. 'They shall smell as Lebanon,' that is, as those plants in Lebanon which cast a sweet and delightful smell afar off. Whence we will only observe this;
黎巴嫩位于犹太地的北部，是一个充满美丽树木和各种香甜植物的地方，这些植物散发出远处都能闻到的奇妙香气；就像有些国家充满了甜美的水果和草药，如橙子、柠檬等，这种香气能够被沿海航行的旅客闻到。因此，黎巴嫩是一个充满珍稀水果和芬芳花卉的地方，这些植物能够远远地散发出香气。现在，圣灵以此作比较，说他们将会“闻起来像黎巴嫩”，也就是说，他们将会像黎巴嫩的那些植物一样，远远地散发出甜美而令人愉悦的香气。因此，我们只需要注意到这一点；

That a Christian by his fruitfulness doth delight others.
一个基督徒通过他的多产使他人感到愉悦。

He is sweet to God and man, as the olive and the vine speak of their fruitfulness. 'They delight God and man,' Judges 9:9, 13. So a Christian, both alive and dead, he is pleasing and delightful to the spirits of others, to God, and all that have the Spirit of God. As for God himself, we know that works of mercy are, as it were, a sweet odour. He is delighted with good works, as with sacrifice, Philip. 4:18, smelling a sweet savour from them; and their prayers ascend as sweet incense before him, Ps. 141:2. Every good work is pleasing and delightful to God, who dwells in an humble heart, and broken spirit. 'The upright are his delight,' Prov. 11:20. We see likewise how Christ commends the graces of his church, which whole book is full of praises in this kind one of another. The church sets out the praises of Christ, and Christ the praises of the church. The church is sweet: 'Oh, let me hear thy voice, for it is sweet and lovely,' Cant. 2:14. The church's voice is sweet, praying to God, or praising him. So whatsoever comes from the Spirit of God in the hearts of his children, is sweet. God lays to heart the voice of his children.
他对上帝和人都很亲切，就像橄榄树和葡萄藤展示他们的丰盛一样。《士师记》9:9, 13 说：“他们使上帝和人喜悦。”所以，基督徒，无论活着还是死了，他都令他人的灵魂、上帝和所有有上帝之灵的人喜悦和愉悦。至于上帝自己，我们知道怜悯的行为就像一种甜蜜的香气。他喜悦善行，就像喜悦祭物一样，腓立比书 4:18 说，从中闻到了甜美的香气；他们的祷告像甜蜜的香熏升到他面前，诗篇 141:2。每一件善行都令上帝喜悦和愉悦，他住在谦卑的心灵和破碎的灵魂中。“正直人是他所喜悦的”，箴言 11:20。我们也看到基督如何赞美他的教会的恩典，整本书都充满了彼此赞美的话语。教会赞美基督，基督赞美教会。教会是甜美的：“哦，让我听到你的声音，因为它是甜美而可爱的”，《雅歌》2:14。教会的声音是甜美的，无论是向上帝祈祷还是赞美他。所以，一切来自上帝之灵在他儿女的心中的东西都是甜美的。上帝关注他儿女的声音。

And as it is true of God, so is it of God's people. They are delighted with the favour of those things that come from other of God's people. For they have graces in them, and therewith the Spirit of God, which is as fire to set a-work all those graces in them. For it is the nature of fire, where it encounters with sweet things, to kindle them, and make them smell more fragrant and sweet. So a spirit of love makes all sweet and pleasing whatsoever, in the children of God. It puts a gracefulness upon their words, making their reproofs, admonitions, comforts, and whatsoever comes from them, to have a delightfulness in them; because all is done in love, and comes from the Spirit of God, which carrieth a sweetness in it, to all those endowed with the same Spirit.
上帝的子民也是如此。他们对来自其他上帝的子民的恩惠感到高兴。因为他们内心有恩典，有上帝的灵，这灵就像火一样，点燃他们内心的所有恩典。因为火遇到甜美的事物时，会点燃它们，使它们更加芬香和甜美。所以，爱的精神使上帝的子民中的一切都变得甜美和令人愉悦。它赋予他们的言辞优雅，使他们的责备、劝告、安慰和一切来自他们的事物都具有愉悦之感；因为一切都是出于爱，来自上帝的灵，这灵对所有具有同样灵性的人都带有甜蜜。

Use 1. Let this be an encouragement to be in love with the state of God's children, that so our works, and whatsoever comes from us, as far as it is spiritual, may be acceptable unto God and to the church, while we are living, nay, when we are dead. The very works of holy men, when they are dead, are as a box of ointment, as the ointment of the apothecary; as the wise man says of Josiah, whose very name was like the ointment of the apothecary.* So the name of those who have stood out for good, and have been good in their times, it carries a sweetness with it when they are gone. The church of God riseth out of the ashes of the martyrs, which hitherto smells sweet, and puts life in those who come after, so precious are they both dead and alive (k).
让这成为对上帝子民的鼓励，让我们对上帝子民的状态充满爱意，这样我们的工作和一切出自我们的事物，只要是属灵的，就能在我们活着的时候，甚至在我们死后，得到上帝和教会的认可。圣人的行为，即使在他们去世后，也如同一盒香膏，如同药剂师的香膏；正如智者所说的约西亚，他的名字本身就像药剂师的香膏一样。因此，那些为善事而奋斗、在他们的时代里表现出善行的人的名字，在他们离世后仍然带有一种甜蜜。上帝的教会从殉道者的灰烬中崛起，至今仍然散发着甜蜜的香气，并给后来者带来生命，他们无论活着还是死了，都是如此珍贵。

Use 2. And then, let it be an encouragement to be led by God's Spirit, and planted in God's house, and to be fruitful in our places, that so we may delight God and man, and when we are gone, leave a good scent behind us. Good men, as it were, with their good scent they leave behind them, perfume the times, which are the better for them dead and alive. What a sweet savour hath Paul left behind him, by his writings to the church, even to the end of the world! What fragrancy of delightful smells have the holy ancient fathers and martyrs left behind them! A good man should be like the box of ointment spoken of in the gospel, which when it was opened, the whole house was filled with the sweetness thereof, Mat. 26:7, seq. So a good man should labour to be full of sweetness, willingness and abilities to do good, all kindled by a spirit of love in him; that when he is opened, all should be pleasing and delightful that cometh from him. Christ never opened his mouth, but good came from him; and the heavens never opened in vain. Therefore, in opening of our mouths, we should labour to fill the places where we are with a good savour. Oh, how contrary is this to the condition of many! What comes from them? Filthy speeches and oaths; nay, that which should be their shame they glory in. We see it is the glory of a tree to be fruitful, and to cast forth a good savour, like the trees of Lebanon. What vile spirits, then, are such men led withal, who delight to offend God and man with their impious speeches! who yet are so bold as to shew their faces, to outdare others that are better than themselves. Such are contrary to all God's senses. The Scripture condescends so far to our capacity, as to attribute senses unto God, of feeling, smelling, and touching, &c. So God is said to look upon his children with delight, and to hear their prayers. 'Let me hear thy voice,' &c., Cant. 2:14. And he tastes the fruit that comes from them. So, on the contrary, all his senses are annoyed with wicked men and vile persons, who are abominable to God, as the Scripture speaks. As a man that goes by a stinking dunghill, stops his nose, and cannot endure the scent, so the blasphemous breath of graceless persons, it is abominable to God, as it were; God cannot endure such an odious smell; and for his eyes, he cannot endure iniquity, to look upon the wicked; and for his ears, their prayers are abominable. How abominable, then, are their persons whence those prayers proceed! They have proud hearts, hating God and man. Wherefore, praying out of necessity, not love to him, they are abominable. And so for feeling. Your sacrifices are a burden unto me, I cannot bear them, Isa. 1:11; and the prophet complaineth that God was burdened and loaded under their sins, 'as a cart pressed till it be ready to break under the sheaves,' Amos 2:13. All his senses are offended with wicked men. This, hardened wretches think not of, that, whilst God fills their bellies with good things, go on in sin-security. But the time will come when they shall know the truth of these things, what it is to lead an odious, abominable life, contrary to God and all good men. Hence we see what we should be, that we may give a sweet scent: 'His smell shall be as Lebanon.'
使用 2。然后，让它成为被上帝的灵引导和栽种在上帝的家中，并在我们的位置上结果的鼓励，这样我们就可以取悦上帝和人类，当我们离开时，留下一个良好的气味。好人，就像他们留下的香气一样，使时代变得芬芳，无论他们是活着还是死了。保罗通过他对教会的写作，甚至到世界的尽头，留下了怎样甜美的香气！圣洁的古代父辈和殉道者们留下了多么令人愉悦的香气！一个好人应该像福音书中所说的那个盒子一样，当它被打开时，整个房子都充满了甜美的香气，马太福音 26:7 等。因此，一个好人应该努力充满甜美、愿意和能力去行善，所有这些都是由他内心的爱之灵点燃的；当他被打开时，所有来自他的东西都应该是令人愉悦和令人愉快的。基督从未开口，但善良从他而来；天堂从未白白打开。因此，在我们开口时，我们应该努力使我们所在的地方充满良好的气味。哦，这与许多人的状况多么相反！ 他们带来了什么？肮脏的言辞和誓言；不仅如此，他们还以应该让他们感到羞耻的事情为荣。我们看到，树木的荣耀在于结果实，散发出像黎巴嫩的树木一样的芳香。那么，这样的人是被什么邪恶的精神所引导，他们喜欢用亵渎的言辞冒犯上帝和人类！他们竟然如此大胆地露面，挑衅比他们更优秀的人。这些人与上帝的感知完全相反。圣经对我们的理解力如此之高，以至于将感官归于上帝，包括触觉、嗅觉等。所以上帝被说成是喜悦地注视着他的子民，听到他们的祷告。“让我听到你的声音”，《雅歌》2:14。他品尝着来自他们的果实。相反地，所有他的感官都受到邪恶的人和卑鄙的人的困扰，正如圣经所说，他们是上帝所憎恶的。 作为一个经过臭翁堆的男人，捂住鼻子，无法忍受气味，那些不虔诚的人的亵渎之气对上帝来说是可憎的，上帝无法忍受这种令人讨厌的气味；对于他的眼睛来说，他无法忍受邪恶的目光；对于他的耳朵来说，他们的祈祷是可憎的。那么，这些祈祷来自于他们的人，是多么可憎恶！他们心存傲慢，憎恨上帝和人。因此，他们出于必要而祈祷，而不是出于对上帝的爱，所以他们是可憎的。至于感觉，你们的祭品对我来说是负担，我无法承受，以赛亚书 1:11；先知抱怨上帝被他们的罪恶压得喘不过气来，就像一辆被捆绑得几乎要断裂的车子被压得喘不过气来，阿摩司书 2:13。他的所有感官都受到邪恶人的冒犯。这些顽固不化的人没有意识到，当上帝用美物填满他们的肚子时，他们继续在罪恶的安全感中前行。但是，他们将会在某个时候了解这些事情的真相，了解过着可憎恶的生活，违背上帝和所有善良的人是什么感觉。因此，我们看到了我们应该成为什么样子，以发出甜美的香气：“他的气味将如黎巴嫩。”'

Wicked men know this very well, that the lives, speeches, and courses of good men, for the most part, are fruitful beyond theirs. Therefore, what they can, they labour to cast aspersions upon them, that they may not smell so sweet. So, crying down those who are better than themselves, that they may be the less ill thought of, and setting a price upon all things in themselves, and their companions. Take me a knot of cursed companions, and they are the only stout, the only wise and learned men: all learning it must live and die with them; and all other men, though incomparable beyond them in abilities, in grace, in fruitfulness to do good, they are nobody. And this policy the devil teacheth them. But this will not serve the turn; for God, both in life and after death, will raise up the esteem of such who have been fruitful, when 'the memory of the wicked shall rot,' Prov. 10:7, and not be mentioned without a kind of loathing. Therefore let no man trust to this foolish policy, to cry down all others that are better than themselves, thinking thereby themselves shall be better esteemed. This will not do; for as all other things, so our good name is at God's disposing. It is not in the world to take away the good name or acceptance of good people; for they shall have, in spite of the world, a place in the hearts of God's people, who are best able to judge. The next thing promised is,
邪恶的人非常清楚，善良人的生活、言论和行为往往比他们更有成果。因此，他们努力诋毁他们，以便他们不那么受人喜爱。他们诋毁那些比自己更优秀的人，以便自己被认为不那么糟糕，并对自己和同伴的一切都设定一个价格。看看那些被诅咒的伙伴，他们是唯一坚强、聪明和有学问的人：所有的学问都必须与他们同生共死；而其他人，尽管在能力、恩典和做善事的成果方面远远超过他们，却是无足轻重的。这是魔鬼教给他们的策略。但这样做是不会奏效的；因为上帝在生活和死后，都会提高那些有成果的人的声望，当“恶人的名字必要朽烂，义人的名字却存留”（箴言 10:7），并且提到恶人时会带有一种厌恶的感觉。因此，不要相信这种愚蠢的策略，诋毁比自己更优秀的人，以为这样自己就会更受尊重。这是行不通的；因为和其他一切事物一样，我们的美名是由上帝决定的。 尽管世界无法剥夺善良人的美名或接受度，但他们将在上帝子民的心中找到一个位置，后者是最有能力进行评判的。下一个承诺的事情是，

'They that dwell under his shadow shall return.'
居住在他的阴影下的人将返回。

The Holy Ghost, it seems, cannot express in words and comparisons enough, the excellent condition of the church, and of the children of God, when they are once brought into the state of grace. The former words concern the excellency of the children of God in themselves, and these the fruitfulness and goodness of them that are under them, who shall be brought into the families and places where they live. 'They that dwell under his shadow,' under the shadow of Israel, 'shall return and revive as the corn, and grow as the vine,' &c. For so it is most fitly meant of Israel. For formerly it is said, 'I will be as the dew unto Israel.' Originally it is meant of Christ's shadow; but because whosoever dwells under the church's shadow dwells under Christ's, therefore it is most fitly applied to Israel. They that dwell under Israel's shadow shall return.' What returning? Return to God by repentance. This is supposed; for those that dwell in the church of God, if they belong to God, by the help of good means they shall attain to reformation and repentance. But it is especially meant of that which follows upon it, 'They shall return;' that is, they shall revive, as a man's spirits after a swoon are said to return, and things after a seeming decay and deadness are said to be quickened and return again. So all that dwell under the shadow of Israel, they shall return to God by repentance. 'They shall return,' having a greater vigour and liveliness, recovering that which they seemed to have lost before.
圣灵似乎无法用言语和比喻来充分表达教会和神的儿女一旦进入恩典状态后的卓越境地。前面的话涉及神的儿女在自身方面的卓越，而这些话则涉及那些在他们之下的人的多产和善良，他们将被带入他们所居住的家庭和地方。‘住在他的荫下’，在以色列的荫下，‘必归回，必如谷物复苏，如葡萄蔓生长’等等。因此，这最适合指的是以色列。因为以前有人说过，‘我要向以色列如露水一样’。原本是指基督的荫下；但因为住在教会的荫下的人也是住在基督的荫下，所以这最适合应用于以色列。住在以色列的荫下的人必归回。归回到神，通过悔改。这是假设的；因为那些住在神的教会中的人，如果他们属于神，通过良好的手段，他们将达到改过和悔改。 但特别指的是随之而来的“他们将回来”，也就是说，他们将复苏，就像一个人昏厥后的精神被说成回来一样，事物在表面上衰退和死气沉沉后被说成复苏并再次回来。所以，所有居住在以色列阴影下的人，他们将通过悔改回到上帝面前。“他们将回来”，具有更大的活力和生气，恢复了之前似乎失去的东西。

'They that dwell under his shadow shall return.'
居住在他的阴影下的人将返回。

When God will bless any people, he will bless all that belong to them and are under them, because they are blessed in blessing them, even as we are touched when our children are stricken. God strikes the father in the child, the husband in the wife, the master in the servant, because there is some relation and dependence betwixt them. As it is in ill so it is in good. God blesseth the father in the child, the king in the subject, and the subject in the king. God blesseth one in another. And in blessing, because God loves the church, all the friends of the church are the better for it. They prosper that love the church, Ps. 122:6, though they be not members of it. All that bless Abraham shall be blessed. Though they be not actually good, yet if they wish him well, a blessing is promised. So when God blesseth a man to purpose, he blesseth all that belong to him. All that be under his shadow fare the better. The point to be handled is this,
当上帝祝福任何人民时，他会祝福属于他们并在他们之下的所有人，因为他们在祝福他们时也被祝福，就像我们的孩子受到伤害时我们也会受到触动一样。上帝打击父亲是通过孩子，丈夫是通过妻子，主人是通过仆人，因为他们之间存在某种关系和依赖。正如在不好的情况下一样，在好的情况下也是如此。上帝通过孩子祝福父亲，通过臣民祝福国王，通过国王祝福臣民。上帝通过一个人祝福另一个人。在祝福中，因为上帝爱教会，教会的朋友们都会因此而受益。爱教会的人会繁荣，即使他们不是教会的成员，诗篇 122:6。凡是祝福亚伯拉罕的人都会被祝福。即使他们实际上不是好人，但如果他们对他心怀良好的愿望，就有祝福的应许。所以当上帝有意祝福一个人时，他也会祝福属于他的所有人。所有在他的庇护下的人都会过得更好。要处理的问题是这个：

That the church itself yields a shadow, being shadowed itself by Christ, who spreads his wing over it. Now, what is the use of a shadow?
教堂本身投下一片阴影，而基督则将他的翅膀展开在其上，使其自身也被遮蔽。现在，阴影有什么用处呢？

1. It is for a retiring place to rest in.
这是一个退休的地方休息。

2. It is for defence against the extremity of heat.
这是为了防御极端的热量。

3. It is for delight, if the shades be good and wholesome.
如果色调好且健康，那就是为了愉悦。

For, as philosophers express the nature of trees, there be some trees which yield noisome shadows, some trees have a heavy, noxious, dangerous shadow, because there comes a scent from the tree, as naturalists observe, which annoys the brains. But he speaks here of good trees. Israel is a tree that yields a shadow unto all; that is, all that are under Israel shall rest quietly, and not be annoyed with the heat of God's wrath, and the like. They shall be delighted, having a sweet refreshing under the church.
因为，正如哲学家所表达的树木的本质，有些树木会产生令人讨厌的阴影，有些树木的阴影沉重、有害、危险，因为树木会散发出一种气味，如自然学家所观察到的，这种气味会刺激大脑。但他在这里谈论的是好树。以色列是一棵树，为所有人提供阴影；也就是说，所有在以色列之下的人都能安静地休息，不会被上帝的愤怒之热和类似的事情所困扰。他们将感到愉悦，在教堂下面得到甜蜜的舒缓。

God, in Scripture, is often said to be a shadow, and his people to be under 'the shadow of his wings,' Ps. 36:7. But God and the church are all one in this, for they that are under the church's shadow are under God's shadow; for the church is Christ's, and Christ God's. Therefore to be under the church is to be under God, and to be in the church is to be under God's protection. They both agree, as we see, Mic. 5:7. The church is said to be dew, because God bedews the church, and the church bedews others; and here the promise is, 'I will be as the dew unto Israel,' where the same name is attributed unto God. Christ is a vine, and the church is a vine, John 15:1. Christ is a dew and a shadow. So is the church, because Christ communicates his excellencies to her, and she hers unto others. Therefore there can be no offence in applying this to the church, which is the proper meaning of the place; for the church is a shadow for rest and freedom from annoyance unto all that come under her.
上帝在圣经中经常被称为影子，他的子民被称为在“他翅膀的影子下”，诗篇 36:7。但上帝和教会在这方面是一体的，因为那些在教会的影子下的人也在上帝的影子下；因为教会是基督的，基督是上帝的。因此，身在教会之下就是身在上帝之下，身在教会之中就是身在上帝的保护之下。正如我们所见，弥迦书 5:7 也是如此。教会被称为露水，因为上帝滋润教会，教会也滋润他人；在这里的应许是，“我要向以色列如同露水一样”，在这里同样的名字被归于上帝。基督是葡萄树，教会也是葡萄树，约翰福音 15:1。基督是露水和影子。教会也是如此，因为基督将他的美德传递给她，她也将自己的美德传递给他人。因此，将这个应用于教会中是没有冒犯的，这是这段经文的正确含义；因为教会是一个为所有来到她之下的人提供休息和免受困扰的影子。

Quest. To clear this a little. What solace and rest do men find under the shadow of the church?
问题。为了澄清一下。人们在教堂的阴影下找到了什么安慰和休息？

Ans. There is a rest and a peace in the church, for all things are at peace with the church, even the very stones in the field, Job 5:23; nothing can hurt the children of the church, 'God will be and is a sun and shield unto them,' Ps. 34:11: a shield to keep off all ill, and a sun to confer all good unto them. So his promise is to Abraham, 'I will be thy buckler, and thine exceeding great reward,' Gen. 15:1. A buckler to keep ill from him, and 'an exceeding great reward' for good. Therefore it is a sweet shadow to be under the church, where God is all in all to them, who makes all things work for good unto them, even the greatest evil. Now, what a delightful thing is it to have a resting-place with them which either suffer no ill, or God turns all ill to their great good! where God is a 'sun and a shield,' a 'buckler,' and an 'exceeding great reward,' as he is to his church and children!
教堂里有安息和平静，因为一切事物与教堂和谐相处，甚至田野中的石头也是如此，约伯记 5:23；没有什么能伤害教堂的子民，“上帝将成为他们的太阳和盾牌”，诗篇 34:11：盾牌保护他们免受一切邪恶，太阳赐予他们一切美好。正如上帝对亚伯拉罕的应许，“我要作你的盾牌，你的赏赐极其丰盛”，创世记 15:1。盾牌保护他免受邪恶，“赏赐极其丰盛”作为回报。因此，与教堂同在是一种甜蜜的庇护，上帝在其中成为他们的一切，使一切事物都为他们造福，即使是最大的邪恶。现在，与那些要么不受苦难，要么上帝将一切苦难转化为他们巨大福祉的人一起有一个安息之所，是多么令人愉悦的事情！上帝对他的教堂和子民就像是一位“太阳和盾牌”，一位“盾牌”，一位“赏赐极其丰盛”！

And then, again, God is about his church as a 'wall of fire,' Zech. 2:5, to protect it, not only as a shadow to keep off storms, but as a wall of fire to keep off and consume enemies. God, in regard of protection of his church, is a compassing unto them, as it is in Job. Saith Satan, 'Hast thou not made a hedge about him, and all that he hath?' Job 1:10. There was a hedge about Job, his wife, children, and goods, which the devil durst not enter, nor make a gap in, until God gave him leave. Therefore those that are under the shadow of the church, they are safe, and may rest quietly.
然后，上帝又像一堵“火墙”围绕着他的教会，以保护它，不仅像一片阴影来避开风暴，而且像一堵火墙来避开和消灭敌人。上帝对他的教会的保护是环绕着他们的，就像在约伯记中所说的那样。撒旦说：“你岂不是为他四围筑了篱笆，围住他和他一切所有的吗？”约伯记 1:10。约伯、他的妻子、孩子和财产周围有一道篱笆，魔鬼不敢进入，也不能打破，除非上帝允许。因此，那些在教会的阴影下的人是安全的，可以安心休息。

But this is especially understood spiritually. The church is a shadow, and herself under a shadow spiritually, that is, in regard of spiritual evils, from the worst enemies. For out of the church, where is any fence for the greatest ill of all, the wrath of God? In the church of God there is set down a way of pacification, how the wrath of God is taken off and appeased in reconciliation by the death and sufferings of Jesus Christ, whereby the believing soul attaineth peace and joy unspeakable and glorious. Out of the church there is no means at all to pacify the greatest ill. Therefore there is no true rest out of the church, nothing but stings and torments of conscience. And as there is a shelter against the wrath of God, which burns to the bottom of hell, so here is a remedy against death and damnation. For now death is made a friend to the church, and the children of the church, for the sting of it is taken away, so that it doth them more good than anything in the world, ending all their misery and sinning, and opening a passage unto eternal happiness. All other petty ills that attend upon death are nothing. There is a rest from all these whatsoever, for all afflictions have a sanctified use to God's people for their good. There is therefore a rest and refreshing in the church for all that come under it.
但这在精神上特别被理解。教会是一个阴影，而在精神上也是一个阴影，也就是说，在精神上，对于最坏的敌人，即在精神上的邪恶。因为在教会之外，哪里有任何防御最大的邪恶，上帝的愤怒呢？在上帝的教会中，有一种平息的方式，即上帝的愤怒是如何通过耶稣基督的死亡和受苦来消除和平息的，信仰的灵魂通过这种方式获得无法言喻和荣耀的平安和喜乐。在教会之外，根本没有任何方法来平息最大的邪恶。因此，在教会之外没有真正的休息，只有良心的刺痛和折磨。正如有一个庇护所来抵御烧到地狱底部的上帝的愤怒，这里也有一个对抗死亡和永世的救治。因为现在死亡对教会和教会的子民来说是一个朋友，因为它的刺痛被消除了，所以它对他们比世界上任何事情都更有益处，结束了他们所有的痛苦和罪恶，并为他们打开了通往永恒幸福的道路。其他与死亡有关的小病痛都不算什么。 所有这些都有一个休息，因为所有的痛苦对上帝的子民都有神圣的用途，对他们有益。因此，对于所有进入教会的人来说，有一个休息和恢复的地方。

And as this is true of the church in general, so it is true of particular families, that are little churches. There is rest and happiness in them. God blesseth all under the roof of a godly man. Whosoever comes under that shadow comes for a blessing, or for further hardening. We see in the current of Scripture ordinarily that when God converted any one man, he converted his whole family. 'Salvation is this day come to thy house,' saith Christ to Zaccheus, Luke 19:9. When salvation came to his heart, it came to his house; all was the better for it. So the jailor, when he believed, he and his whole house were baptized, Acts 16:33. When God blesseth the governor once, then it is supposed all the house comes under the covenant of grace. Abraham and his house were blessed, Gen. 22:17. But this holds not always, for there was a Ham in good Noah's family. Still there will be the ravens and wild beasts among the tame beasts. There will be an Ishmael in Abraham's family, a Doeg in the church of Judah, a Judas in Christ's family, and a Demas among God's people. That is, let the family be never so good, you shall have some by God's judgment naught in the same. As it is said of Jeremiah's figs, the good figs were exceeding good, and the bad exceeding bad, Jer. 24:3. There is none so good as those that are in a gracious family, and none so naught as such who are naught there. Because they are cursed and under a curse, being bad under such gracious means, being like the ground which receives the rain and showers from heaven, and yet is not the better for it, and so is accursed, Heb. 6:7, 8. If a man who is untoward were in a gracious family, it is supposed he would be better, but those who are naught, where they should be good, under abundance of means, such are in danger to be sealed to eternal destruction. Such being bad, are very bad, who though they break not out to dangerous enormities, because of the place, yet to have a barren, untractable heart under abundance of means, is to be hardened to destruction, without a special mercy to make it work afterwards. For some who have lived in gracious families, though for the present the seed fructified not, yet have afterwards found that seed fructify after a long time, and have blessed God that ever they came under such a shadow. Therefore, though such barrenness be a dangerous sign, yet must we not suddenly either condemn ourselves or others in this case. Because in the things of God in the church it is as in nature. The seed springs not as soon as it is sown. So that grace at length which hath seemed to lie dead, after many years may sprout out. Monica, St Austin's mother, was a gracious woman whilst he was an untoward young man, as appeareth by his own Confessions, yet his mother having prayed much for him, he was converted after her death, and became a glorious father and instrument of the church's good (l). It is ordinary amongst us. Many, when they have gone astray, reflect home upon themselves, consider under what means they have been, calling to mind the gracious instructions they have had, and so, by God's assistance, are new men. Therefore let none despair in regard of time or place, because God may have further aims than we can reach to. But unless God give a special blessing after such watering, it is for the increase of condemnation not to profit under such abounding means, but still to be like Pharaoh's lean kine, full fed and lean still, Gen. 41:17, seq. For the promise is, 'Those that are under his shadow shall return.'
正如这对整个教会是真实的，对于那些小教会的特定家庭也是如此。在这些家庭中有安宁和幸福。上帝祝福虔诚之人的屋檐下的一切。无论谁进入那个阴影下，要么是为了得福，要么是为了更加顽固。我们在圣经中通常看到，当上帝转变一个人的心时，他也转变了他的整个家庭。“今天救恩临到你的家里，”耶稣对撒该说，路加福音 19:9。当救恩来到他的心中时，它也来到了他的家中；一切都变得更好了。所以看守人信了主，他和他的全家都受了洗，使徒行传 16:33。当上帝一次祝福了统治者，那么就假定整个家庭都进入了恩典的约束之下。亚伯拉罕和他的家人都受了祝福，创世记 22:17。但这并不总是成立的，因为在挪亚的家族中也有一个哈姆。在温顺的动物中总会有乌鸦和野兽。在亚伯拉罕的家族中会有一个以实玛利，犹大教会中会有一个多益，基督的家族中会有一个犹大，上帝的子民中会有一个底马。也就是说，即使家庭再好，上帝的审判也会有一些人是坏的。 正如耶利米的无花果所说，好的无花果非常好，坏的非常坏，耶利米书 24:3。没有比那些在恩典之家中的人更好的了，也没有比那些在那里不好的人更坏的了。因为他们被咒诅并处于咒诅之下，在如此恩典的条件下变得邪恶，就像接受天上的雨水和阵雨的土地一样，并没有因此变得更好，因此被咒诅，希伯来书 6:7,8。如果一个不好的人在一个恩典的家庭中，人们认为他会变得更好，但那些在应该是好的地方却是坏的人，在丰富的条件下，他们有危险被封印到永恒的毁灭中。这样的人很坏，即使他们没有因为地方的原因而爆发出危险的恶行，但在丰富的条件下拥有一颗贫瘠、难以驾驭的心，就是被硬化到毁灭的地步，除非有特别的怜悯使其在之后发挥作用。因为有些人曾经生活在恩典的家庭中，虽然当时种子没有结出果实，但后来发现那颗种子在很长时间后结出果实，并感谢上帝他们曾经置身于这样的阴影之下。 因此，虽然这种贫瘠是一个危险的迹象，但我们不能突然地在这种情况下谴责自己或他人。因为在教会中的神的事情就像在自然界中一样。种子不会立即发芽。所以，即使恩典似乎已经死了很久，最终也可能会发芽。圣奥斯定的母亲莫尼卡是一个有恩典的女人，而他是一个不听话的年轻人，这在他自己的自白中可以看出来。然而，他的母亲为他多次祈祷，他在她去世后得到了转变，并成为教会的光荣父亲和工具。这在我们中间是很普遍的。许多人在迷失后反思自己，考虑他们所接受的教导，回想起他们曾经有过的恩典指导，然后在上帝的帮助下成为新人。因此，没有人应该因为时间或地点而绝望，因为上帝可能有比我们能够理解的更深远的目标。但是，除非上帝在这样的滋润之后给予特别的祝福，否则在如此丰富的条件下不受益反而增加了定罪的程度，就像法老的瘦牛一样，吃得饱却依然瘦弱（创世记 41:17）。 因为应许是这样的：“那些在他的阴影下的人将会回归。”'

There is here a fit occasion offered to spend much time in pressing care upon those that are governors, that even out of love unto those that are under them, they would labour to be gracious; because if they be gracious, God will give them those that are in their family. The whole family was baptized when the master was baptized; and when any man was called, the whole family came within the covenant. When Shechem and Hamor were circumcised, all the city was circumcised also, Gen. 34:24. It is true especially of governors. There is no man hath grace for himself alone. God gives special graces to special persons, to be a means to draw on many others. Wheresoever grace is, it is of a spreading nature. It is said here of such, 'their branches shall spread.' It is communicative, and of a piercing nature, a little whereof will work strangely. As we know, a little short speech of a poor maid to Naaman the Assyrian,* how it wrought, and was the occasion of his conversion, 2 Kings 5:3. So a little savoury speech will often minister occasion of many heavenly thoughts. God so assists it with his Spirit, that it often doth a great deal of good.
这里提供了一个适当的机会，可以花费很多时间来向那些担任统治者职务的人施加压力，即使是出于对他们手下的人的爱，他们也会努力变得仁慈；因为如果他们仁慈，上帝就会给他们那些在他们家庭中的人。当主人受洗时，整个家庭都受洗；当有人被召唤时，整个家庭都加入了盟约。当示剑和哈摩受割礼时，全城也都受割礼，创世记 34:24。这对统治者尤其如此。没有人只为自己拥有恩典。上帝赐予特殊的人特殊的恩典，以成为吸引其他人的手段。无论恩典在哪里，它都具有传播的性质。在这里说的是这样的人，“他们的枝条将会扩展。”它是具有交流性质的，即使只有一点点，也会产生奇妙的作用。就像我们所知道的，一个贫穷的女仆对亚述人拿缦说了一句简短的话，它是如何起作用并成为他归向上帝的契机的，列王记下 5:3。因此，一句简短而有味道的话经常会引发许多天上的思考。上帝用他的圣灵来帮助它，它经常会产生很大的好处。

Quest. But why are all in the family the better for the governor that is good?
但是为什么家庭中的所有人都因为好的州长而受益呢？

Ans. Because God gives them grace and wisdom to walk holy before them, and to shine as lights, expressing and shewing forth the virtues of God which they have felt; as we see David professeth, Ps. 101:2, to walk singularly and exactly in all things in the perfect way, that so he might please God and men, shining out before them in an holy, glorious conversation in the midst of his family. And as by their example, so by their authority, they use to bring all under them to outward obedience at the least, which bringeth a blessing to the family. Because, when grace is once kindled in the master, he will see all at least come to outward conformity. They cannot work grace in them; but as the prophet speaks, they may compel them to use the means, or else not to suffer a wicked and untoward person to dwell under their shadow. We know why God said that he would not conceal his secrets from Abraham, because he knew he would instruct and teach his family in the fear of God, Gen. 18:19. So this may be said of every one that is an Abraham, a governor of a family. They labour to tell them all things that have done good to themselves. Therefore they are the better for living under their shadow. Nay, further, not only the governor of the family, but if there be any graciously good in the family, they do much good. Laban's family was the better for Jacob, Gen. 30:27; and Potiphar, he and the jailor both, prospered the better for Joseph's sake, Gen. 39:5, 23; so Naaman, that great captain, fared the better for his poor maid, 2 Kings 5:3, seq. It is a true position. God stablisheth grace in none who are gracious for themselves merely, but for the good of others also that converse with them. Whether it be governor or servants, no man liveth to himself, and for himself only, but for the good of all within their reach.
因为上帝赐予他们恩典和智慧，使他们在上帝面前行事圣洁，并且发光，表达和展示他们所感受到的上帝的美德；正如我们所见，大卫在诗篇 101:2 中宣称，要在完美的道路上独特而准确地行走，以此来取悦上帝和人，以圣洁、荣耀的行为在家庭中显露出来。正如他们的榜样所示，他们通常通过权威将所有人带到至少的外在服从，这给家庭带来了祝福。因为，一旦主人心中燃起了恩典，他至少会看到所有人在外在上趋同。他们不能在他们身上创造恩典；但正如先知所说，他们可以强迫他们使用这些方法，否则就不允许邪恶和难以驾驭的人居住在他们的阴影下。我们知道上帝为什么说他不会向亚伯拉罕隐藏他的秘密，因为他知道亚伯拉罕会教导和教育他的家人敬畏上帝（创世记 18:19）。所以这也可以说是每个家庭的领导者都是亚伯拉罕的人。他们努力告诉他们所有对自己有益的事情。因此，生活在他们的阴影下会更好。 不仅仅是家庭的统治者，如果家庭中有仁慈善良的人，他们会做很多好事。拉班的家庭因为雅各布而变得更好（创世记 30:27）；波提乏和狱卒都因为约瑟的缘故而更加繁荣（创世记 39:5, 23）；大将军乃缦因为他那贫穷的使女而过得更好（列王纪下 5:3）。这是一个真实的观点。上帝不仅仅在那些为自己而仁慈的人中建立恩典，也在与他们交往的人中建立恩典。无论是统治者还是仆人，没有人只为自己而活，只为自己而存在，而是为了所有与他们接触的人的利益。

Use 1. For use therefore, first, this shall be for encouragement to all governors of families, to be good, if not for themselves, yet in love to those that are theirs. It may be, some have no care of their own souls or good. But hast thou no care of thy children, of thy wife that lieth in thy bosom, or of thy servants? If thou hast not a heart of stone or marble, surely thou wouldst desire that for them, that thou dost not for thyself. Think of this, at least thou wouldst have thy children good and prosper. Labour then, if we would have all prosper who come under our roof, that our families may be little churches of God, that all who come under our shadow may revive and return. Therefore, out of love to those that belong to us, let us labour to be good. Is it not a pitiful thing, that some who are governors of others, they look to them as to beasts, and use their service as a man would use the service of his beast? They feed their bodies, and think they have no charge of their souls. Now this is one reason why all that come under the shadow of a good governor are the better; because they take care for their instruction and best good; that they live in obedience to God's ordinances, and not like wild creatures, ruffians, vagabonds, Cains, and the like. What a strange thing is this, to have a care of the body, the worser part, and neglect the more excellent part, their souls! 重试    错误原因

Use 2. Make we also this use, of trial. Art thou a good and a gracious governor indeed? Then grace in thy heart is communicative. It will spread over thy family. Thou wilt labour to make thy children and thy servants good; to make all good that come under thy roof. Other things are not always communicative. Gold is a dead thing, and other goods thou mayest keep by thee, which do not spread. But if thou hast the best good, faith and love, with a gracious heart, this is like oil, or like fire, which will not be held in, but out; and shew themselves they will, and shine in their kind. So grace is a spreading, communicative thing. All that comes therefore under the shadow of a gracious family, are said to return and be the better for it. Make this therefore an use of trial, whether thou be a gracious governor or not. If thou canst say with Joshua (when he called the people together, saith he, Do what you will, I know what I will do, 'I and my house will serve the Lord.' If you will be, idolaters, or so and so; 'but I and my house will serve the Lord,' Josh. 24:15). So certainly there is no man who in truth of heart fears the Lord, but he is able to say, 'I and my house will serve the Lord.'
使用 2. 让我们也这样使用，进行试验。你真的是一个好而仁慈的统治者吗？那么你心中的恩典是可以传播的。它将蔓延到你的家庭。你将努力使你的孩子和仆人变得善良；使所有进入你家门的人变得善良。其他事物并不总是具有传播性。黄金是一种死物，你可以将其他财物留在身边，它们不会传播。但是如果你拥有最好的财富，即信仰和爱，以及一个仁慈的心，这就像油或火一样，无法被束缚，而是会流出来；它们会展示自己，并在它们的方式中闪耀。因此，恩典是一种传播、交流的东西。因此，所有进入一个仁慈家庭的人都会被认为是回归并因此变得更好。因此，将这作为试验的用途，来判断你是否是一个仁慈的统治者。如果你能像约书亚一样说（当他召集人民时，他说，你们想做什么就做什么，我知道我要做什么，“我和我家都要事奉耶和华。”如果你们想做偶像崇拜或其他事情；“但是我和我家都要事奉耶和华”，约书亚记 24:15）。 所以确实没有一个真心敬畏上主的人，他不能说：“我和我的家人都要事奉上主。”'

Use 3. Lastly, for terror, let us behold the dangerous and cursed estate of those that dwell out of Christ's shadow, the church, and good means; who lie open to the indignation of God and storm of his wrath; who howsoever they may bless themselves in a thing of naught, yet it is a fearful thing to lie under a curse; and that soul must needs be barren where the dew of grace falls not, for God usually derives* spiritual and heavenly things by outward means. 'They that dwell under his shadow shall return.' They shall return to God; and by returning to him, return as it were and revive; as when in a swoon, a man's spirits return again, he is said to revive. But the ground of returning is, that they shall return to God, and come under his roof in the church. But more immediately this is true, 'they shall return,' and shall quicken and revive in returning; which we spake of in the beginning of the chapter. Only this shall be added to that, that a wicked man, out of judgment of the danger of his estate, may make a stop; but turning is more than so. In this case a man turns his face to God and heavenwards; to good things formerly neglected, on which he turned his back formerly. What is turning, but a change of posture, when the face is turned towards that the back was to before? So it is in this spiritual turning to God. When heavenly things are in our face, when God and Jerusalem, the church, are in our eyes, still minding heavenly things and not earthly, then we are said to return. And therefore these converts mentioned in Jeremiah are thus described in their conversion, 'asking the way to Zion, with their faces thitherward,' Jer. 50:5. Whereas before in the days of our corruption, we turned our backs to God; now when we return, 'we set the Lord always before us,' Ps. 16:8, in everything. This is properly to return, to revive and flourish also in returning. Thus we have heard how all who live under the shadow of Christ do return, and what use we should make of it.
最后，对于恐怖，让我们看看那些居住在基督的阴影之外、教会和良好手段之外的人的危险和被诅咒的状态；他们暴露在上帝的愤怒和他的愤怒之中；无论他们如何在虚无之物中祝福自己，但是处于诅咒之下是一件可怕的事情；那灵魂必然是贫瘠的，没有恩典的露水滋润，因为上帝通常通过外在的手段传递属灵和天上的事物。“住在他的阴影下的人必归回。”他们将归回上帝；通过归回到他，他们也会归回并复苏；就像一个人昏厥时，他的精神再次回来，他被认为是复苏了一样。但是归回的基础是，他们将归回上帝，并进入教会的屋檐下。但更直接地说，这是真实的，“他们将归回”，并且在归回中将会复苏和复兴；这是我们在本章开头所说的。只是要补充一点，一个邪恶的人，出于对自己处境的危险的判断，可能会停下来；但是转变不仅仅是如此。在这种情况下，一个人将他的脸转向上帝和天堂；转向以前忽视的好事物，他以前背弃了这些事物。 转向不过是姿势的改变，当脸朝向之前背对的方向时。在我们转向上帝的灵性时也是如此。当天上的事物出现在我们的面前，当上帝和耶路撒冷、教会出现在我们的眼前时，我们仍然关注天上的事物而不是地上的事物，那么我们就被称为回转了。因此，耶利米书中提到的这些归依者在他们的归依中被描述为“向锡安问路，他们的脸朝那里”，耶利米书 50:5。而在我们堕落的日子里，我们背对上帝；现在当我们回转时，“我们时常将主摆在眼前”，诗篇 16:8，在一切事上。这才是真正的回转，也是在回转中复兴和茁壮。因此，我们已经听到了所有在基督的庇荫下生活的人都回转，以及我们应该如何利用这一点。

THE NINTH SERMON
第九篇讲道

They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the vine of Lebanon.—HOS. 14:7.
居住在他的荫庇下的人们将归来；他们将复苏如同谷物，生长如同葡萄藤：其香气将如黎巴嫩的葡萄藤。-何西阿书 14:7。

OUR desire of good things is not so large as God is bountiful in satisfying our desires, and going beyond them, as we see in this chapter. Their hearts were too narrow to receive all that good which God intended them. 'Receive us graciously.' This was their petition: whereunto God answers, 'That he would be as the dew unto them; that they should grow as the lily, and cast forth their root as Lebanon, and their branches shall spread:' that they should grow in all dimensions, upwards and downwards, and spread in beauty and smell. 'Their beauty shall be like the olive, and their smell like Lebanon.' And because he would be God-like, like himself, that is, thoroughly and abundantly gracious and merciful, he doth not only, as we have heard, promise a blessing to Israel himself, but unto all near unto him, and belonging to him. 'Those that dwell under his shadow shall return; they shall revive as the corn.'
我们对美好事物的渴望并不像上帝满足我们的欲望那样大，上帝超越了我们的欲望，正如我们在这一章中所看到的。他们的心太狭窄，无法接受上帝所意图的一切美好。他们的请求是“悦纳我们”，上帝回答说，“他将如甘露般对待他们；他们将如百合花般生长，根深蒂固如黎巴嫩，枝繁叶茂”：他们将在各个方面生长，向上向下扩展，美丽而芬芳。“他们的美丽将如橄榄树，香气如黎巴嫩。”而且因为他要像他自己一样像上帝一样，也就是完全和丰富地慈悲和仁慈，他不仅向以色列应许祝福，而且向所有与他亲近和属于他的人应许祝福。“那些住在他荫下的人将归回；他们将复苏如谷物。”

We are all too shallow to conceive either the infinite vastness of God's justice to impenitent sinners, or his boundless mercy and goodness to his poor church and children. Therefore God, to help our weak conceit in this kind, borroweth all the excellencies of nature, and makes use of them in grace. He takes out of the book of nature, into his book, what may instruct our souls; and therefore sets down the growing estate of a Christian, by all excellent comparisons that nature will afford; many whereof we have gone over. The last we spake of was, that mercy which God superabundantly shews unto the friends and servants of the church, 'Those that dwell under his shadow shall return.' Now, those that shall thus return, they revive in returning; for they turn to the fountain of life, to the Sun of righteousness. They come under God's grace. Therefore they must needs return and revive in vigour, as they return to God: which vigour is especially meant here, when he saith, 'Those that dwell under his shadow shall return.'
我们都太肤浅，无法理解上帝对不悔改的罪人的无限公正，以及他对他贫穷的教会和子民的无尽怜悯和善良。因此，上帝为了帮助我们脆弱的理解力，在这方面借用了自然的所有优点，并在恩典中利用它们。他从自然的书中，取出可以教导我们灵魂的东西；因此，他用自然所能提供的所有卓越比喻来描述基督徒的成长状态；我们已经讨论过其中的许多。我们上次讨论的是上帝向教会的朋友和仆人超常施展的怜悯，“那些住在他荫庇下的人将要归回。”现在，那些将要归回的人，他们在归回中复苏；因为他们转向生命的泉源，转向公义的太阳。他们进入了上帝的恩典。因此，当他说“那些住在他荫庇下的人将要归回”时，他们必然会在回归到上帝的时候复苏并充满活力。

'They shall revive as the corn.'

Now, how doth the corn revive? Not to speak of that comparison that the godly are corn, and not chaff, as the wicked are, who are driven to and fro, Ps. 1:4, without any solidity, which, though true, is not here especially aimed at. For it is supposed that they who are good and gracious, have a substance, solidity, usefulness, and goodness in them, like corn, not being empty chaff which the wind blows away. This is useful to mention; but to come to the scope indeed* by the prophet.
现在，玉米如何复苏？不要说虔诚的人是玉米，而不是谷壳，就像邪恶的人一样，他们被驱赶来回，诗篇 1:4，没有任何实质，虽然这是真实的，但这里并不特别针对。因为假设那些善良和恩慈的人在他们身上有实质、实用性和善良，就像玉米一样，而不是被风吹走的空谷壳。这是有用的提及；但实际上，来到先知的范围。

1. 'They shall revive as the corn.' In this, first, that as the corn when unsown, it lies dead in the granary, fructifieth not, but when it is sown springs up to an hundredfold, as we read of in Isaac's time, who received so much increase, Gen. 26:12. So it is with converted Christians. Before they were under any gracious means, or in a good place, they lay as it were dead, and did not spring forth. But afterwards, being planted and sown under gracious means, in good company, in a good family, then they increase and grow up and multiply. 'They revive like the corn.'
他们将像谷物一样复苏。首先，就像谷物在未播种时，在谷仓里死去，不结果实，但当它被播种时，会以百倍的增长率生长起来，就像我们在以撒的时代所读到的那样，他获得了如此多的增长（创世记 26:12）。对于归信基督的人来说也是如此。在他们接触到任何恩典的手段之前，或者在一个好的环境中之前，他们就像死了一样，没有生长。但是之后，当他们被种植和播种在恩典的手段下，在好的伴侣、好的家庭中，他们就会增长、成长和繁殖。他们像谷物一样复苏。

2. And then again, as it is with the corn, though it seem to die, and doth indeed die in some sort, covered with winter storms, ere it spring out from the oppressions of frost and snow, and hard weather, as if it were altogether perished; yet, notwithstanding, it is all the while a-preparing for springing up again more gloriously. So it is with the church, which seems to die often in regard of spiritual mortification by afflictions, whereby it is dead to the world; yet all this while there is a blessed life in the spirit, preparing the soul, under the hard pressures of all weathers, to a glorious springing up again. Therefore the church hath no hurt by afflictions, no more than the corn hath by the winter, which is as necessary for it as the spring-time or summer. For else, how should the earth be ripened and prepared? How should the worms and weeds be killed, if it were not for hard weather? So it is with a Christian: those afflictions that he suffers, and under which he seems to be buried, they are as useful to him as all his comforts. Nay, a Christian is more beholden to afflictions for his graces and comforts than he is to outward blessings. One would think that the goldsmith were a-spoiling his plate when he is a-burning of it, when all that while the dross is but a-consuming out of it; and the vessel so hammered and beaten out, is but a-preparing to be a vessel of honour, to stand before some great man. So it is with a Christian: an ignorant person looking but one way, thinks God neglects such a one; and that if God cared for such a one, or such a one, would or could such and such things befall them? they conclude hence, as the Psalmist saith, 'God hath forsaken him,' Ps. 71:11, and forgotten him. And as Christ the head of the church was thought to be forgotten and neglected, even when he was most dear and precious unto God, so even they all this while. The Spirit of God is working an excellent work in them, preparing and fitting them for grace and glory. Therefore, in that respect also, 'They shall revive as the corn.'
然后，就像玉米一样，尽管它看起来像是死了，在某种程度上确实死了，被冬季风暴覆盖，然后从冰冻、雪和恶劣天气的压迫中发芽，好像它完全消失了；然而，尽管如此，它一直在为更加辉煌的再次发芽做准备。教会也是如此，它在属灵的苦难中似乎经常死去，因此对世界而言它已经死了；然而，在这段时间里，灵里有一种有福的生命，正准备着在各种恶劣天气的压力下，灵魂再次辉煌地发芽。因此，教会并不因苦难而受伤，就像玉米不会因冬天而受伤一样，冬天对它来说是必需的，就像春天或夏天一样。否则，地球怎么能成熟和准备好呢？如果没有恶劣天气，蠕虫和杂草怎么会被杀死呢？对于一个基督徒来说也是如此：他所遭受的苦难，以及他似乎被埋葬在其中的苦难，对他来说和他所有的安慰一样有用。不仅如此，基督徒对于他的恩典和安慰更多地是归功于苦难，而不是外在的祝福。 有人会认为金匠在烧制金器时是在糟蹋它，但实际上只是将其中的杂质燃烧掉；而经过锤打和敲打的器皿只是在准备成为一件荣耀的器皿，站在某个伟大的人面前。基督徒也是如此：一个无知的人只看到一面，认为上帝忽视了这样的人；如果上帝关心这样的人，为什么会发生这样那样的事情呢？他们因此得出结论，正如诗篇所说，“神已经离弃他”（诗篇 71:11），忘记了他。正如教会的头基督被认为被遗忘和忽视，即使他在上帝眼中是最亲爱和宝贵的，他们也是这样。上帝的灵正在他们身上进行卓越的工作，为恩典和荣耀做准备和装备。因此，在这方面，他们也会“复苏如同谷粒”。'

3. Thirdly, 'They shall revive as the corn' in regard of fructification. It is true both of the church and of particular graces. We see one grain of corn, when it is almost perished and turned to froth, nothing in a manner; presently out of it springs a stalk, and thence an ear, and in that many ears, God giving it a body sixty or a hundredfold, as he pleaseth. So it is with a Christian: when he is planted, he will leaven others, and those, others and others. A few apostles leavened the whole world, scattering the gospel like lightning all over the same. So it is true of grace in God's children; it is like a grain of mustard-seed at the first, yet it grows up and fructifies, Mat. 13:31, from knowledge to knowledge, faith to faith, and grace to grace; from virtue to virtue, from strength to strength, from one degree to another; nothing less at first, and nothing more great or glorious in this world in progress of time; nothing so admired of God, and pleasing unto man, as this which makes one all glorious and without spot.
第三，关于结果的复苏，'他们将复苏如同谷物'。这对于教会和个别的恩典都是真实的。我们看到一粒谷物，当它几乎消失并变成泡沫时，几乎什么都没有；但很快，它会长出一根茎，然后是一颗穗，再然后是许多穗，上帝按他的意愿给它一个六十倍或一百倍的身体。这也是基督徒的情况：当他被栽种时，他会使别人发酵，而那些人又会使其他人发酵。少数使徒使整个世界发酵，像闪电一样传播福音。同样，对于上帝的儿女来说，恩典也是如此；它起初像一粒芥菜种子，但它会长大并结果，从知识到知识，从信仰到信仰，从恩典到恩典；从美德到美德，从力量到力量，从一个层次到另一个层次；起初没有什么，但在时间的推进中，没有什么比这更伟大或更光荣；没有什么比这更受上帝的赞美，更受人们的喜爱，因为它使人完全光荣而无瑕疵。

Oh, what can be said more to encourage us to come under gracious means, to love God and his ordinances, good company, and the communion of saints—considering they are such happy people! 'Those that are under their shadow shall return,' revive, and be vigorous. 'They shall revive as the corn,' which doth, when it seemeth to be dead, notwithstanding all weathers, grow up and multiply. And whereas it seemed dead before and lay hid, being sown it grows. So being planted in the church, we shall grow. For there is a hidden virtue in the least grace, in the least of God's ordinances, more than we are aware of. Saith Christ, 'Where two or three are gathered together in my name, there am I in the midst of them,' Mat. 18:20. Much more is this made good in great congregations and families. But this is not all; he saith,
哦，还有什么话能更鼓励我们采取恩典的方式，去爱上帝和他的教规、好的交往和圣徒的交流呢？考虑到他们是如此幸福的人！“那些在他们的阴影下的人将会回来，复兴，并且变得有活力。”他们将会像谷物一样复兴，即使在所有的天气条件下，谷物看起来已经死了，但它仍然会生长和繁殖。而且，它之前看起来已经死了并且隐藏起来，但一旦被种植，它就会生长。所以，当我们被种植在教会中时，我们也会生长。因为在最小的恩典中，最小的上帝的教规中，有一种隐藏的力量，超出我们的意识。基督说：“因为无论在哪里，只要有两三个人奉我的名聚在一起，我就在他们中间。”（马太福音 18:20）在大型的聚会和家庭中，这个应许更加得到了实现。但这还不是全部；他还说，

'They shall grow as the vine.'
他们将像葡萄藤一样生长。

Howsoever, the church which is the mother church grows before in the former words: the new church that comes under her shadow, shall grow in the same manner. 'They shall grow as the lily; their branches shall spread;' and more, it is said here, 'They shall grow as the vine.' It is a comparison delightful to the Holy Ghost, to compare Christ to a vine; the church to a vineyard, and Christians unto vines, but such as draw all their moisture and fatness in them from Christ the true vine, their sweetness being a derivative sweetness,
无论如何，教会作为母教会，在前面的话中已经成长：那些在她的阴影下出现的新教会，将以同样的方式成长。'他们将如百合花一样成长；他们的枝条将蔓延；'而且，在这里还说，'他们将如葡萄藤一样成长。'这是圣灵喜爱的比喻，将基督比作葡萄藤；将教会比作葡萄园，将基督徒比作葡萄藤，但他们的甘甜是从真葡萄藤基督那里汲取的，他们的甜美是源自他的甜美，

'They shall grow as the vine.'
他们将像葡萄藤一样生长。

1. The vine we know is a fruitful plant, as we read in the Judges, 9:9, 13. The olive and the vine would not forsake their sweetness to be a king; for it is said by them, that they revive God and man, being pleasing to them. So every true Christian is like a vine for fruitfulness. He is a tree of righteousness; a plant of God's own planting; a vine that spends himself in bearing fruit.
我们所熟知的葡萄藤是一种多产的植物，正如我们在《士师记》9:9、13 中所读到的。橄榄树和葡萄藤不会放弃它们的甜美来做国王；因为据它们所说，它们使上帝和人复苏，令他们喜悦。所以每一个真正的基督徒都像一棵多产的葡萄藤。他是一棵公义的树；是上帝亲自栽种的植物；是一棵为结果而奉献自己的葡萄藤。

2. Again, as it is fruitful, so it is exceedingly fruitful, abounding in fruit, So Christians are vines, not only for a little fruit that they bear, but because they are abundantly fruitful, which is premised, that if they do as they should do, they shall be vines abundant in the work of the Lord.
再次，正如它是多产的，它也是极其多产的，结果是丰富多彩的。所以基督徒是葡萄藤，不仅因为他们结出了一些果实，而且因为他们丰富多产。这是前提条件，如果他们按照应该做的去做，他们将成为在主的工作中丰富多产的葡萄藤。

3. And further, the vine as we know is never a whit the worse for pruning; but is pruned and cut, as our Saviour speaks, 'that it may bring forth the more fruit,' John 15:2. So the church and people of God are never a whit the worse for afflictions; for as the best vines need dressing and pruning, the best ground ploughing, the best linen washing, the best metal the fire, to consume away the dross, the best things we use having something amiss, so the best Christians need dressing and purging from the great Husbandman, whereby they are not the worse, but the better; having thereby much corruption purged away from them. As the pruning of the vine makes it not the worse, but draws wild things from it, which would draw away the strength of the vine, a Christian is the better for his afflictions, wherein the glory of the church especially consists. For the church never thrived better than in Egypt, where they laboured to crush and to cut the vine. God brought his vine out of Egypt for all this, maugre all the malice of the enemies. The church was never more glorious in its own seat than it was in Babylon under the captivity. How glorious then was the church in Daniel and others!
而且，正如我们所知，葡萄树修剪后并没有变差；正如我们的救主所说，“凡在我里面不结果子的枝子，他就剪去；凡结果子的，他就修理干净，使枝子结果子更多。”（约翰福音 15:2）所以，上帝的教会和子民并不因为苦难而变差；因为就像最好的葡萄树需要修剪，最好的土地需要耕作，最好的亚麻布需要洗涤，最好的金属需要火烧去除杂质，我们使用的最好的东西总有些不对劲，所以最好的基督徒需要上帝这位伟大的园丁的修整和净化，通过这样的修整和净化，他们并不变差，反而变得更好；因为他们从中净化了许多腐败之物。就像修剪葡萄树并不会使它变差，而是将野草从中剔除，这些野草会耗尽葡萄树的力量一样，基督徒因为苦难而变得更好，而教会的荣耀尤其体现在其中。因为教会在埃及的时候从未有过如此繁荣，他们努力压制和剪除葡萄树。上帝带领他的葡萄树走出了埃及，尽管敌人的恶意。教会在巴比伦的囚禁下从未在自己的位置上更加荣耀。那时教会是多么荣耀，就像但以理和其他人一样！

4. Again, to the outward appearance, the vine is a rugged, unseemly plant, being not sightly and beautiful to look on; yet it is abundantly fruitful under that unsightliness. So if we look to the outward state and face of the church, it is nothing else to look to but a deformed company, defaced by affliction, lifeless here, as it were, 'having their life hid up with God in Christ,' Col. 3:3, as the apostle speaks. Their life here is covered over with many afflictions, crosses, infirmities, and disgraces, whereunto they are subject, like unto other men. Therefore as it was the state of the Head to have no outward form or beauty, though inwardly he was all glorious, so the beauty of the church is inward; for outward show, it being unsightly like the vine, crooked and uneven, there being nothing delightful in it, unless it be in regard of the fruit that comes from it. So it is with the church of God and particular Christians; who, though in outward government they have not that policy and outward glory other governments have, yet there is an inward secret work of God's government of the church by contraries which exceeds all other policies, wherein he brings glory from shame, life by death. He brings down and lifts up. When he is about his excellent work he humbleth first. This is an ordinary way. Therefore we must not take offence at any outward deformity that we see in the church, and in God's children, when they seem to be trampled upon. They are but as vines, unsightly to the eye; they have a life, though it be a hidden one.
再次，从外表上看，葡萄藤是一种粗糙、不好看的植物，不令人愉悦和美丽；然而，在这种不好看中，它却丰富多产。因此，如果我们看到教会的外在状态和面貌，它只是一个被苦难玷污的畸形团体，生活在这里，就像使徒所说的，他们的生命在基督里与上帝隐藏在一起（歌罗西书 3:3）。他们的生活在这里被许多苦难、十字架、软弱和耻辱所覆盖，他们像其他人一样受到这些苦难的影响。因此，正如头的状态是没有外在形式或美丽，尽管内在是荣耀的，教会的美丽是内在的；对于外在的展示，它像葡萄藤一样不好看、弯曲和不平整，没有令人愉悦的东西，除非考虑到从中产生的果实。 所以，上帝的教会和个别的基督徒也是如此；虽然在外在的管理上，他们没有其他政府所拥有的策略和外在的荣耀，然而上帝通过相反的方式在教会中进行着内在的秘密管理，这超越了所有其他政策，他从羞辱中带来荣耀，从死亡中带来生命。他使人卑微，又使人高举。当他进行他卓越的工作时，他首先使人谦卑。这是一种常见的方式。因此，当我们看到教会和上帝的儿女似乎被践踏时，我们不应该对任何外在的丑陋感到冒犯。他们只是像葡萄藤一样，对眼睛来说不好看；他们有生命，尽管是隐藏的生命。

It is excellently set down by Ezekiel, Ezek. 15:3, what the vine is of itself. It is serviceable for nothing. We cannot make a pin of it. It is such a brittle wood, as is good for nothing but to bear fruit. So, take a Christian that professeth religion, if he be not fruitful in his place, of all men he is the worst; of all men he is either the best or the worst. As the vine, if it bear fruit, it is the best, though it be an unsightly tree; but otherwise it is fit for nothing but the fire. Therefore let no man glory in his profession, that he is baptized, hears sermons, and reads. But where is thy fruit? Wherefore serves the dressing and pruning of the vine but for fruit? If there be no fruit, a Christian is the worst man that lives; worst, in regard that he is bad under good means; and in condition, he is the worst of all men, his torment is the greater. Those that are barren and unfruitful under means, the time will come that they will wish they had never enjoyed such a testimony against themselves.
以西结书 15:3 中，以西结清楚地表达了葡萄本身的特性。它毫无用处。我们无法用它制作别针。它是一种易碎的木材，除了结果实之外毫无用途。因此，如果一个自称信仰宗教的基督徒在自己的位置上没有结果实，他是最糟糕的人；他要么是最好的人，要么是最糟糕的人。就像葡萄树一样，如果它结果实，尽管它是一棵不起眼的树，它是最好的；但如果没有结果实，它除了被烧毁之外毫无用处。因此，不要因为自己的信仰而自夸，比如受洗、听讲道和阅读。但你的果实在哪里？修剪葡萄树的目的不就是为了结果实吗？如果没有果实，一个基督徒是活着的最糟糕的人；最糟糕，因为他在好的条件下表现糟糕；在状态上，他是所有人中最糟糕的，他的折磨更大。那些在条件下不结果实的人，将来会希望自己从未享受过这样的对自己的证明。

5. And further, a vine is so weak that it must be propped and supported along, or else it will lie on the ground. Such is the estate of the church, which must have something to fence it and underprop it. God is the strength of the church. It is a wondrous weak plant. The children of God are wondrous weak, and exposed to a wonderful deal of misery. In regard whereof, and of the injuries and weaknesses they are exposed to, they must have support. A Christian is compared to the shiftless things, sheep, lambs, and doves; and in the plants they are compared to the vine, which needs a strong support. And, as Solomon saith of the conies, though 'they are a weak people of themselves,' Prov. 30:26, yet notwithstanding they have a strong rock over their heads, where they are safe; though they be as weak as the vine. So God's people, though they be weak of themselves, yet they have a strong support to uphold them. God, by the ordinances of magistracy and ministry, especially by his Spirit, keeps them up and supports them, that they spread in largenses and in fruitfulness.
而且，葡萄藤是如此脆弱，必须用支撑物来支撑，否则它会躺在地上。教会的状况也是如此，它必须有一些东西来保护和支撑它。上帝是教会的力量。它是一种奇妙的脆弱植物。上帝的子民也是非常脆弱的，容易遭受很多苦难。因此，考虑到他们所面临的伤害和脆弱，他们必须得到支持。基督徒被比作无依无靠的羊、羔羊和鸽子；在植物中，他们被比作需要强大支撑的葡萄藤。正如所罗门在箴言 30:26 中所说的关于岩石兔子，“他们本身是软弱的民”，但尽管他们像葡萄藤一样脆弱，他们头上有一块坚固的岩石，他们在那里是安全的。因此，上帝的子民虽然本身软弱，但他们有强大的支撑来支持他们。上帝通过政府和事奉的规章制度，特别是通过他的圣灵，保持他们的坚持和支持，使他们在丰富和多产中扩展。

Use 1. Is this so? Then let us examine ourselves, what our fruit is. If we be vines, what is our fruit? what comes from us? Certainly if we do not shew forth that fruit we should, in our lives and conversations, in our speech, carriage, and actions, when we are called to it, it is an argument that as yet the dew of God's grace hath never fallen upon us, so as it must before we come to heaven. As was said before, a man may endure a dead plant in his ground, but in his orchard he will not. He may endure weeds in pastures, in neglected grounds, but not in his garden. If we be lilies in God's garden, and vines in his orchard, we must be fruitful and grow, or else God will not endure us. Of all woes, the greatest woe lies upon them who enjoy plentiful and abundant means, and yet are not fruitful, Mat. 11:21.
使用 1. 是这样吗？那么让我们检查自己，我们的果实是什么。如果我们是葡萄藤，我们的果实是什么？从我们身上产生了什么？当我们被召唤时，如果我们在生活和交往中没有展示出应有的果实，这就是一个证明，上帝的恩典之露从未降临在我们身上，直到我们来到天堂之前。正如之前所说，一个人可以容忍他的土地上有一棵死植物，但在他的果园里不会容忍。他可以容忍牧场里的杂草，忽视的土地上的杂草，但不会容忍在他的花园里。如果我们是上帝花园中的百合花，上帝果园中的葡萄藤，我们必须多产并成长，否则上帝将不容忍我们。在所有的灾祸中，最大的灾祸落在那些享有丰富和充裕资源却不多产的人身上，马太福音 11:21。

Use 2. That we are vines, and God's vines, it is in the next place an use of comfort, that God therefore will have a care of us if we be fruitful. He will have a special care of that place where his vines are planted. If we see many gracious persons and families, who are conscionable in their practice and conversation, we may rest assured that God the great husbandman will have a special care of those choice vines, and the places they live in. They carry the blessing of God with them wheresoever they go, with a shadow and protection, making every place the better for them. For God will care for those vines which bring forth much fruit; as it is in Isaiah, 'Spoil it not, for there is a blessing in it,' Isa. 65:8. If a Christian be fruitful, and labours to be more fruitful, God gives a prohibition—'He is my vine, do him no harm.' 'Touch not mine anointed, nor do my prophets no harm,' Ps. 105:15. Satan himself, and all creatures in heaven and in earth, have a prohibition to touch his vines no further than shall be for their good. Will a man suffer men to come into his orchard to break down his vines? He will not. Surely though the sins of this nation be very great, yet one thing ministereth hope; God hath a great many vines under his shadow and protection, many conscionable magistrates, ministers, and people of other professions, governors of families and the like, which walk holily. God will spare the vineyard, even for the vines that bear fruit. A notable place amongst others we have, Cant. 2:15, 'Take us the foxes and the little foxes that spoil the vine; for our vines have tender grapes.' There is in every church not only gross papists, and foreign enemies, that would root out all, if it were in their power, but subtle foxes also; men that pride themselves in devilish policy, to undermine the church and children of God; who wheresoever they see vine or grapes, they malice that. Both the means, and grace wrought by the means, is the object of their cruelty. Subtle foxes they are; who account it a great deal of glory to be accounted politic men; to do mischief secretly and closely in the church. Will God suffer these foxes? No; he will not. 'Take us the foxes, the little foxes that destroy the vines,' Cant. 2:15. God hath young growing vines, so as he will not only care for the great vines, but for the tender vines also. Christ hath a care of his lambs; as he said to Peter, 'Lovest thou me,' &c., 'Then feed my lambs,' my little ones, John 21:15. So Christ speaks in the gospel of these little ones. 'I tell you (of a truth) that the angels of these little ones behold the face of my Father,' &c., Mat. 18:10. And so he speaks in another place. 'A bruised reed will he not break, and smoking flax will he not quench, until he bring forth judgment unto victory,' Isa. 42:1, 2. So likewise he promiseth, 'that he will carry the lambs in his bosom, and gently lead them that are with young,' Isa. 40:11.
使用 2.我们是葡萄藤，是上帝的葡萄藤，这是一种安慰的用途，如果我们结果，上帝将会照顾我们。他将特别关心他的葡萄藤所种植的地方。如果我们看到许多有恩典的人和家庭，在他们的实践和交往中都是有良心的，我们可以放心，伟大的园丁上帝将特别关心那些精选的葡萄藤和他们所居住的地方。无论他们走到哪里，他们都带着上帝的祝福，带着阴影和保护，使每个地方都变得更好。因为上帝会关心那些结果丰富的葡萄藤；正如以赛亚书所说，“不可毁坏，因为其中有福气。”（以赛亚书 65:8）如果一个基督徒结果丰富，并努力更加结果丰富，上帝会下令：“他是我的葡萄藤，不可伤害他。”（诗篇 105:15）连撒旦自己和天上地下的所有生物都被禁止触碰他的葡萄藤，除非对他们有益处。一个人会容许别人进入他的果园破坏他的葡萄藤吗？他不会。 虽然这个国家的罪孽很大，但有一件事给人希望；上帝在他的阴影和保护下有许多葡萄树，许多有良心的执法官、牧师和其他职业的人，家庭的管理者等等，他们都过着圣洁的生活。上帝会为了结果丰硕的葡萄树而饶恕这片葡萄园。我们在《雅歌》2:15 中找到了一个显著的例子：“我们要捉住狐狸，就是毁坏葡萄园的小狐狸，因为我们的葡萄正在开花。”每个教会中都有不仅有明目张胆的天主教徒和外国敌人，如果他们有能力的话，他们会把一切都根除，还有狡猾的狐狸；那些以恶魔般的策略为荣，企图破坏教会和上帝的子民；无论他们看到葡萄树还是葡萄，他们都怀有恶意。他们是狡猾的狐狸；他们认为被认为是精明的人是一种很大的荣耀；在教会里秘密地和暗中做坏事。上帝会容忍这些狐狸吗？不，他不会。“我们要捉住狐狸，就是毁坏葡萄园的小狐狸。”《雅歌》2:15。 上帝有年轻的葡萄藤，他不仅关心大葡萄藤，也关心嫩葡萄藤。基督关心他的羔羊，正如他对彼得说的那样，“你爱我吗”，“喂养我的羔羊”，我的小孩子，约翰福音 21:15。所以基督在福音中谈到这些小孩子。“我实在告诉你们，这些小孩子的天使常见我天父的面”，马太福音 18:10。他在另一个地方也这样说。“压伤的芦苇，他不折断；将残的灯火，他不吹灭，直等他施行公理，叫公理得胜”，以赛亚书 42:1, 2。同样，他承诺“他要把羔羊抱在怀中，温柔地引导那些怀孕的人”，以赛亚书 40:11。

Use 3. The next use shall be for encouragement unto weak ones. Should tender and weak Christians then be discouraged, for whom God is so careful? Surely no. Put case they bring forth but little fruit; yet, O destroy it not, for a bleasing is in it. Therefore let us not be discouraged, if we be God's vines; which is known and discovered, not by the abundance of fruit only, but by the kind of our fruit also. If it come from the Spirit of God, and relish of the Spirit, though it be not in such plenty, yet a vine is not a thorn. A Christian is not to be discouraged, though he bring not forth abundance of fruit at the first. There are different degrees and tempers of soil, and of ages in Christianity; which is spoken to encourage those that are good; and yet are discouraged, because it is not with them, as with some other Christians of their acquaintance. Know, that there is no set measure of grace necessary to salvation, but truth. God doth assign us a measure of grace according to his good pleasure, and according as he hath purposed to make us profitable to others in the use of means. Those whom he means to use for suffering or doing of great matters in the church, those he fits suitably for that he means to call them to; others have not that abundance of grace, out of God's wisdom, who knows best how to dispense his own graces to his own glory. If we allow not ourselves in our weaknesses, but groan under them, hate them, and strive against them, reaching towards perfection; in this case our weaknesses shall not hurt our salvation, but God will perfect his power in our weakness, 2 Cor. 12:9.
用途 3：下一个用途是鼓励软弱的人。那么，对于上帝如此关心的软弱的基督徒，他们应该受到打击吗？当然不应该。假设他们只结出了一点点果实；然而，不要毁灭它，因为其中有祝福。因此，如果我们是上帝的葡萄树，就不要灰心；这不仅仅是通过果实的丰富程度来判断，还要看我们的果实的品质。如果果实来自上帝的灵，并且有上帝的味道，即使数量不多，葡萄树也不是荆棘。基督徒不应该因为一开始没有结出丰富的果实而灰心。在基督教中，土壤和年龄有不同的程度和性格；这是为了鼓励那些善良的人，但他们因为自己与其他一些认识的基督徒不同而感到灰心。要知道，拯救所需的恩典没有固定的度量，只需要真理。上帝根据他的喜悦和他为我们在使用手段中对他人有益的目的而分配给我们一定的恩典。 他打算在教会中利用那些受苦或从事重大事务的人，他会适当地使他们适合他所要召唤的工作；其他人没有那么丰富的恩典，这是出于上帝的智慧，他最懂得如何分配自己的恩典以彰显自己的荣耀。如果我们不容忍自己的软弱，而是在其中叹息、憎恨并与之斗争，追求完美；在这种情况下，我们的软弱不会损害我们的救恩，而上帝会在我们的软弱中显出他的大能，哥林多后书 12:9。

So we see it is not the multitude of fruit, but the sincerity of it. If it be true, that makes a Christian. If there be truth of grace, it will out and spread the branches; it shall not always be so with us. Sincerity and endeavour to grow, with a desire and thirst after growth, makes a man a Christian. Therefore, as was said, we must not be discouraged, though our growth and spreading be not like others. Every Christian hath his measure. Though every one be bound to go further and further, from faith to faith, and grace to grace; yet there is a blessing in a little, and a promise also to him that useth it well. 'To him that hath, it shall be given,' Mat. 13:12. Christ hath a care that the foxes do not hurt the little tender grapes. Let none therefore be discouraged for their non-proficiency in the ways of God, so as to go back and leave off. He knows best, when and how to take away the baits, snares, and temptations that are set to catch them and discourage them. Let God alone with his own work, who is the great vine-dresser. Do thou thine own work; attend upon good means; wait upon God; and then let the malice of the world and the devil be what they will, he will have a care of his vines; and the more care, the more young and tender they are, &c.
所以我们看到，不是果实的数量，而是其真诚性。如果是真实的，那才是一个基督徒。如果有恩典的真实存在，它将展开并扩展枝条；对于我们来说，情况不会总是如此。真诚和努力成长，渴望和渴求成长，使一个人成为基督徒。因此，正如前面所说，我们不应该灰心，即使我们的成长和扩展不像其他人那样。每个基督徒都有自己的尺度。虽然每个人都有责任从信仰到信仰，从恩典到恩典不断前进，但在一点点中也有祝福，对于善用它的人也有应许。“有的人还有的，他还要加给他，叫他有余；没有的人，连他所有的也要夺过来。”（马太福音 13:12）基督关心小嫩葡萄不受狐狸的伤害。因此，不要因为在神的道路上没有进步而灰心丧志，以至于退后和放弃。他最清楚何时以及如何消除那些设下来捕捉他们并使他们灰心的诱饵、陷阱和诱惑。让上帝独自完成他自己的工作，他是伟大的园丁。 你要做好自己的工作；依靠良好的方法；侍奉上帝；然后让世界和魔鬼的恶意随他们去，他会照顾他的葡萄园；而且越是细心，葡萄树就越年轻嫩，等等。

These considerations may affect us, not only to take good by the vine for our bodies, but for our souls also, and so the same thing may cherish both body and soul. A Christian by grace hath an extracting virtue to draw holy uses out of everything; as the Holy Ghost here compares us to a vine, to teach us these and the like things now unfolded. The last thing promised is,
这些考虑可能会影响我们，不仅要为我们的身体选择好的葡萄，也要为我们的灵魂选择好的葡萄，因此同样的事物可以滋养身体和灵魂。一个蒙恩的基督徒有一种提取的能力，可以从一切事物中提取出圣洁的用途；正如圣灵在这里将我们比作葡萄，教导我们这些以及类似的事情。最后承诺的是，

'The scent thereof shall be as the vine of Lebanon.'
其香气将如黎巴嫩的葡萄藤。

This Lebanon was a mountainous place, on the north side of Judea, wondrous fruitful in all kind of trees, in cedars, and goodly vines; so it did abound in spice, and all goodly things. Therefore, to shew that a Christian should be the best of his rank, he fetches comparisons from the best things in nature.
这个黎巴嫩是一个山地之地，位于犹太北部，各种树木、雪松和美丽的葡萄藤在这里生长茂盛；因此，这里也充满了香料和各种美好的事物。因此，为了展示基督徒应该成为自己等级中最好的人，他从自然界中最好的事物中进行比较。

'The scent thereof shall be as the vine of Lebanon.'
其香气将如黎巴嫩的葡萄藤。

Now the vine of Lebanon had a sweet scent in it, both to draw to the liking, and then to delight in the taste and taking thereof. So it is with the graces of God in his children, they carry, as it were, a sweet scent with them, both to draw others to delight in, and taste of the same things.
现在，黎巴嫩的葡萄藤散发着甜美的香气，既能吸引人们的喜爱，又能让人们在品尝时感到愉悦。同样，上帝的恩典在他的子民身上也如此，它们仿佛带着一种甜美的香气，既能吸引他人喜爱，又能让他们品尝同样的事物。

Quest. But how comes it to pass that Christians send forth so sweet as cent?
但是为什么基督徒发出如此甜美的香气呢？

Ans. Because they are in Christ, in whom the ointment and all sweetness is in fulness. From him the Head, first, and from thence it is derived unto the members; all who* must partake of this ointment. As it is said of the head of Aaron, that that ointment which was poured on his head ran down to his skirts, and all his rich attire about, Ps. 133:2. So that sweetness in Christ is poured on the skirts, all along upon his members; even the meanest Christian receiveth 'grace for grace,' John 1:16, sweetness from Christ. The virgins, that is, such as defile not themselves with idolatry, and such other lewd courses, they follow after Christ in the smell of his sweet ointments, Cant. 1:3. It is spoken of Christ, who carrieth such a sweet smell with him, as 'all his garments smell of myrrh, aloes, and cassia,' &c., Ps. 45:8. So sweet is the smell of Christ, when he is unfolded in his benefits and offices, that the pure and holy virgin souls of the saints follow after it. 'His name is as an ointment poured out,' Cant. 1:3; that is, himself is his name, and his name is himself, as the Hebrew proverb is: Christ made known in the unfolding of the word, that is, his name. When the box is opened, all in Christ is like ointment. In the preaching of the word, all is sweet, and nothing but sweet in Jesus. Now a Christian, being a member of Christ, and a virgin soul following Christ, must needs draw sweetness from him, casting out that scent unto others, drawn from him, because they partake of Christ's anointing. What is the name of a Christian, but a man anointed with Christ's ointment, one anointed to be a king and a priest in some sort? Rev. 1:6. Therefore they carry the favour of him wheresoever they go. Aaron the high priest had sweet garments, Exod. 39:26, which made a savour where he went, having bells and sweet pomegranates at the bottom of his garment. He had not only bells to discover him, but sweet pomegranates also. So it is with every Christian. Not only the minister, but every Christian, is a priest under the New Testament, and carrieth a savour with him; graces that spread and cast a sweet scent in all places wheresoever, which they exercise upon all good occasions. As St Paul expresseth it, 'They savour the things of the Spirit,' Rom. 8:5. Those who are in Christ, they have the Spirit of Christ, or they are none of his. And having the Spirit of Christ, they savour of the things of the Spirit; that is, their thoughts, speeches, actions, and conversation are savoury. Those 'that are in the flesh,' saith the apostle, 'cannot please God,' Rom. 8:8, they are unsavoury. A carnal man hath no savour in his speeches. They are either worldly or civil, without spiritual savour; because he hath nothing of the Spirit of Christ to savour of. 'His heart,' saith Solomon, 'is little worth,' Prov. 10:20. The like we may say of his thoughts, actions, and affections; they are unsavoury and little worth. He hath a dead heart to goodness; and thence whatsoever goodness cometh from him is forced, and against the hair, as we say. But a Christian having the Spirit of Christ, and therewith communion with Christ, all his discourses and actions are for the most part savoury; those he acteth as a Christian. Therefore from his communion with Christ, it is said here, 'His smell shall be as Lebanon.'
因为他们在基督里，基督里有膏油和所有的甜美。从他作为头开始，这甜美就传递给肢体；所有的人都必须分享这膏油。正如所说，亚伦的头上倒的膏油流到他的衣襟上，覆盖了他的华丽服饰，诗篇 133:2。所以，基督的甜美倾泻在他的肢体上，即使是最卑微的基督徒也从基督那里得到“恩典加恩典”，约翰福音 1:16，得到甜美。处女们，也就是那些不沾染偶像崇拜和其他淫乱行为的人，他们跟随基督的香气，歌罗西书 1:3。这是指基督，他身上带着如此甜美的香气，就像诗篇 45:8 所说的，“他的衣服都有没药、沉香和肉桂的香气”。当基督在他的恩典和职责中展示出来时，他的香气是如此甜美，以至于圣洁的圣徒的灵魂会追随它。“他的名如倒出来的香膏”，歌罗西书 1:3；也就是说，他的名字就是他自己，他的名字就是他自己，正如希伯来谚语所说：基督在道的展开中被显明出来，也就是他的名字。 当盒子被打开时，基督里的一切都像香膏一样。在传道中，一切都是甜蜜的，只有耶稣是甜蜜的。现在，一个基督徒作为基督的一员，一个追随基督的贞洁的灵魂，必须从他那里汲取甜蜜，将从他那里汲取的香气传递给他人，因为他们分享了基督的膏抹。基督徒的名字是什么呢？不就是一个被基督的膏抹所膏抹的人，某种程度上被膏抹成为国王和祭司吗？启示录 1:6。因此，无论他们走到哪里，他们都带着他的恩宠。大祭司亚伦有甜美的衣服，出埃及记 39:26，他走到哪里都会散发出香气，他的衣服底部有铃铛和甜石榴。他不仅有铃铛来显示他的身份，还有甜石榴。每个基督徒都是如此。不仅仅是牧师，每个基督徒在新约下都是一位祭司，并且带着香气；他们在任何场合都会展示并传递甜蜜的气息。正如保罗所说，“他们体贴属灵的事物”，罗马书 8:5。那些在基督里的人，他们有基督的灵，否则他们就不是他的人。 并且拥有基督的灵，他们品味着属灵的事物；也就是说，他们的思想、言语、行动和交谈都是有滋味的。使徒说：“那在肉体里的人不能得神的喜欢。”（罗马书 8:8），他们是没有滋味的。一个属肉体的人在言语中没有滋味。他们要么是世俗的，要么是世俗的，没有属灵的滋味；因为他没有基督的灵来品味。所罗门说：“他的心是无价的。”（箴言 10:20）。我们也可以这样说他的思想、行动和情感；它们是没有滋味的，也是无价的。他对善良没有感觉；因此，他所表现出来的任何善良都是勉强的，违背本性的，正如我们所说的。但是一个基督徒拥有基督的灵，并与基督有交通，他的言行大部分都是有滋味的；他们是作为基督徒而行动的。因此，从他与基督的交通中，这里说：“他的气味必如利巴嫩。”'

'The scent thereof shall be as the vine of Lebanon.'
其香气将如黎巴嫩的葡萄藤。

Delightful both to God and holy, blessed spirits, likewise to the church and to the angels which are about us, and pleasing to our own spirits; for there issueth a wondrous contentment even to the conscience of a person, which is fruitful and abundant in goodness. That soul receiveth an answerable proportion of comfort. As it is with heat, that accompanieth fire alway, so there is a kind of heat of comfort which naturally accompanieth the heat of any good action. There remaineth a sweet relish to the conscience of the performer, reflecting, with humility upon himself, with thankfulness to God, from whose dew, as we have heard before, cometh whatsoever is good. Reflecting on this with an eye to the principal cause, it breeds a great deal of comfort to the soul. As it was said of Josiah, the memory of Josiah was like the ointment of the apothecary; whereas, on the contrary, it is said, 'The remembrance of the wicked shall rot,' Prov. 10:7. God threateneth the Jews that they should be a hissing to all nations, and that they should be abominable to all kind of people, Deut. 28:37 (for what is so odious now as the name of a Jew?), yet certainly this whole promise shall be verified even of them, this whole chapter having an eye unto the calling of the Jews. The time will come that the scent of these odious people, who are now the object of hatred unto all people, 'shall be as the vine of Lebanon.' 重试    错误原因

Use 1. If this be so, it cuts off a carnal exception of senseless persons, that think they can stop men's mouths with this, I cannot make so much show as you, but I hope I have as good a heart to God as you or as the best. But a Christian is a vine that brings forth grapes and much fruit, and casts a scent from him, as 'the scent of Lebanon,' upon all fit occasions; for his words should be 'as the apples of gold set with pictures of silver,' Prov. 25:11. He is seasonable in his actions of consolation, and bringeth forth his fruit in due season, as the promise is, Ps. 1:3; for Solomon sheweth that everything is made beautiful in his season, Eccles. 3:11. Those, therefore, that have not a good word to speak, but rather express the contrary, rotten, unsavoury discourse, vain in their conversation, savouring nothing that is good, how have they as good a heart to God as the best? No; this is not to be a Christian, who should savour like Aaron's garments, or like these graces coming from his Head to him; who should spread abroad his sweetness unto others, 'shining out as a light,' Philip. 2:15, amongst others. Therefore, away with this base plea. A rotten speech argueth a rotten heart. What can come out of a vessel but such as is within it? If the issues be naught, what is the vessel but naught? If all be unsavoury outward, what is there but a rotten heart within?
如果是这样的话，那就割断了那些愚蠢的人的肉欲例外，他们认为他们可以用这个来堵住人们的嘴巴，我不能像你一样炫耀，但我希望我对上帝有和你一样好的心，或者和最好的人一样好。但是，基督徒是一棵结出葡萄和丰富果实的葡萄树，并在合适的时机释放出香气，就像“黎巴嫩的香气”一样；因为他的话语应该像“镶嵌银子的金苹果”，箴言 25:11。他在安慰他人的行动中适时，按时带出他的果实，正如诗篇 1:3 所应许的；因为所罗门表明，一切事物在它的季节里都是美丽的，传道书 3:11。因此，那些没有好话可说，相反地表达相反的，腐烂、无味的言论，虚浮的交谈，没有任何好的品味的人，他们怎么能像最好的人一样对上帝有好的心呢？不，这不是成为一个基督徒的表现，基督徒应该像亚伦的衣服一样有香气，或者像从他的头上流出的这些恩典一样；他应该向他人传播他的甜美，“在世代中显为光明”，腓立比书 2:15。因此，摒弃这种卑劣的辩解。腐烂的言论表明腐烂的心灵。 一个容器里能出来的只能是其中的东西。如果其中的东西是坏的，那么这个容器又有什么价值呢？如果外表都是不好的，那里面又能有什么好的呢？只会是一个腐烂的内心

Use 2. Again, if Christians should cast a scent and savour, this should move and stir them up, if they will answer their title to be Christians, sweet, anointed persons, priests to God, to labour more and more to be spiritual, and savour the things of the Spirit, and to labour for more and more communion with Christ in the use of all sanctified means, that they may have the Spirit of Christ in their conversation, shewing forth the humility, patience, love, and obedience of Christ. As Peter speaks and exhorteth us, 'to shew forth the virtues of him who hath called us from darkness into his marvellous light,' 1 Pet. 2:9. Then we answer our title, and 'cast forth a scent like Lebanon,' when inwardly and outwardly all things join to make us fruitful and savoury before God and man.
再次使用 2。如果基督徒应该散发香气和芬芳，那么他们应该被激励起来，如果他们想要回答自己作为基督徒的称号，成为甜美、受膏的人，成为神的祭司，更加努力地追求属灵的事物，品味圣灵的事物，并在使用一切圣洁的手段中更加努力地与基督交通，以使他们在言行中有基督的灵，展示基督的谦卑、忍耐、爱和顺从。正如彼得所说和劝告我们的，'要显明那召你们出黑暗入奇妙光明者的美德'（彼得前书 2:9）。当内外一切都合而为一，使我们在上帝和人面前多结果实、多芬芳时，我们就回答了我们的称号，并且'像黎巴嫩一样散发香气'。

Quest. What will come of it if we be fruitful and savoury?
问题：如果我们变得富饶和美味，会发生什么？

Ans. 1. God will be more pleased in all our actions, and will 'smell a sweet savour of rest,' as it is said of Noah, Gen. 8:21, after his coming out of the ark; for God delights in his own graces, which he admireth in us. As he said to the woman of Canaan, 'O woman, great is thy faith, be it unto thee as thou wilt,' Mat. 15:28. God, as it were, stands admiring his own graces, he is so delighted with the faith, love, prayers, and patience of his children, which is further excellently expressed in the Canticles, 'Who is this that cometh up out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, and all the spices of the merchant?' Cant. 3:6. Christ there is brought in admiring* at his church and children, conflicting through all the miseries and incumbrances of this world, which hinder and oppose their journey to heavenwards, wherein they thrust forth all the practice of their holy graces, which smell like spices. Then let us not envy God, the saints, and holy people the sweetness of our graces, but let our scent smell abroad to the content and comfort of all, that they may delight in these graces that come from us, in our humility, patience, faith, love, sincerity, and all these graces wherein we resemble Christ and shew forth his holy virtues. Therefore, for our own comfort and delight of all, and to assure ourselves of heaven and of the love of God whilst we live here, let us labour to be fruitful in our conversation, and to cast forth a scent in regard of others, which hath an attractive, drawing force. For when they see a holy, fruitful, and gracious conversation, it casts forth a scent, and makes others like religion. So God is glorified, and religion is adorned. What greater ornament to religion than to see a fruitful, gracious Christian, who hath ability and a heart to do good upon all occasions, with an humble, meek, peaceable spirit, taught of God to be so for the good and love of others?
答案 1：上帝会对我们的一切行动更加满意，并且会“闻到一种甜美的安息香气”，就像创世记 8:21 中所说的挪亚出了方舟后一样；因为上帝喜悦他自己的恩典，在我们身上欣赏他的恩典。正如他对迦南妇人说的：“妇人，你的信心是大的，照你所要的，给你成全了。”（马太福音 15:28）上帝仿佛在欣赏他自己的恩典，他如此喜悦他儿女的信心、爱、祷告和忍耐，这在雅歌中也得到了很好的表达：“这是谁从旷野上来，像烟柱，蒙着没药和乳香，并商人各样的香粉呢？”（雅歌 3:6）基督在那里欣赏着他的教会和儿女，他们在这个世界的一切苦难和阻碍中奋斗，这些阻碍妨碍了他们通往天堂的旅程，在这里他们展示了所有圣洁恩典的实践，散发出香气。 那么，让我们不要嫉妒上帝、圣人和虔诚的人们的恩典之甜美，而是让我们的香气传播到所有人的满足和安慰中，让他们喜悦于我们所展现的谦卑、耐心、信仰、爱心、真诚和所有与基督相似并展示他圣洁美德的恩典。因此，为了我们自己的安慰和所有人的喜悦，并在我们在世时确保天堂和上帝的爱，让我们努力在言谈举止中结出丰硕的果实，并向他人传播一种具有吸引力和感染力的香气。因为当他们看到一个圣洁、多产和有恩慈的言谈举止时，它会释放出一种香气，使其他人喜欢上宗教。这样，上帝得到荣耀，宗教得到装饰。还有什么比看到一个多产、有恩慈的基督徒更能装饰宗教呢？他具备能力和心愿，在各种场合都能行善，怀着谦卑、温和、和平的精神，被上帝教导为了他人的利益和爱而如此。

There must be pomegranates with bells, a sweet conversation with words, a little whereof will do more good to others than a great many words. A good conversation is sweet, and hath a kind of oratory joined with it. Therefore, if neither for God, or Christ, or others, yet for our own sakes, and the reflection of that good scent upon ourselves, let us be fruitful. A man cannot grow in fruitfulness but he must needs grow in comfort, peace, and joy. Nothing cheereth and solaceth the heart of a Christian more than this, the conscience that God honoureth him to be fruitful, to do good, and cast a sweet savour, to draw others to good things. This will comfort us upon our deathbeds more than all other things. Therefore, in all these respects, for love of God, others, and ourselves, which are delighted with the expressions of our graces, let us labour to be fruitful trees in God's garden, and to bring forth much fruit, that we may send forth 'a scent like Lebanon.'
必须有带铃铛的石榴，用言辞进行甜蜜的交谈，少许言辞比许多言辞更有益于他人。良好的交谈是甜蜜的，并且带有一种演讲的特点。因此，即使不是为了上帝、基督或他人，也要为了我们自己，以及那种良好气味的反映，让我们多产。一个人不能在多产中成长，但他必然会在舒适、和平和喜乐中成长。对于一个基督徒来说，没有什么比这更能激励和安慰他的心灵，即上帝尊重他多产、行善并散发甜蜜气味，吸引他人向善。这将比其他一切事物更能在临终时安慰我们。因此，出于对上帝、他人和我们自己的爱，他们喜欢我们的恩典表达，让我们努力成为上帝园中多产的树木，多结果实，以便我们可以散发“像黎巴嫩的香气”。

Now, who would not be in such an estate and condition as this, as to have title to all these gracious promises, for 'the dew' of grace to fall upon him, 'to grow as lilies' in height, and to spread as other plants do, to grow upwards and downwards, to be 'rooted as cedars' and 'fruitful as vines'? The Spirit of God sets himself here to shew spiritual things by earthly comparisons, to make us the more capable of them. The misery of the contrary condition may well stir us up to seek after the forementioned. For what a misery is it to have the curse of God upon one's soul, to have it like the barren wilderness, void of all grace and comfort that may delight others, or is spiritual, savoury, or savingly good. So all these promises tend to encourage us to be in the condition of God's children; that when we are in that estate we may comfort ourselves, and be able to claim our part, portion, and interest in these excellent promises.
现在，谁不愿意处于这样的状态和条件，拥有所有这些仁慈的应许，让恩典的"露水"降临在他身上，像百合花一样生长，像其他植物一样蔓延，向上向下生长，像香柏树一样扎根，像葡萄藤一样多产？上帝的灵在这里通过地上的比喻来展示属灵的事物，使我们更能理解。相反的状况的悲惨可能会激励我们追求上述的事物。因为拥有上帝的诅咒，灵魂像贫瘠的荒野一样，缺乏所有可能使他人愉悦、属灵、有滋味或有救赎的恩典和安慰，这是多么的悲惨。所以所有这些应许都鼓励我们成为上帝的儿女；当我们处于这种状态时，我们可以安慰自己，并能够宣称我们在这些卓越的应许中拥有份额、部分和利益。

Thus, by God's blessing, we have passed over the particulars of God's gracious promises to his church and all that shall come under the church, all which should encourage us to go to God, and do as the church doth here, 'take words to ourselves,' and desire God 'to take away all iniquity, and heal all our backslidings,' and that we may renounce all vain confidence, as the church doth here, who is taught to trust horses no longer, 'Asshur shall not save us.' And then let us, as was said, cleave unto the blessed promises, that we may improve them and make them our own every day more and more. Therefore, let us have in the eye of our soul the excellency of growth, or else we shall not value these promises. Let us consider what an excellent condition it is to grow, flourish, and be fruitful, having a due esteem of all these promises beforehand. Do but consider how excellent a Christian is that groweth above others, what a majesty he hath in his carriage, how undauntedly he walks in all oppositions whatsoever, as a lion in his courses, Prov. 28:1; how he overlooks hell, wrath, death, damnation, and all; what a sweet communion he enjoyeth with God in all the disconsolations that the world puts upon him. He carrieth his heaven in his heart and a paradise within him, which is planted with all graces; whereas another man carrieth his hell about him.
因此，凭借上帝的祝福，我们已经跳过了上帝对他的教会和所有将来属于教会的人的恩典应许的细节，所有这些都应该鼓励我们去寻求上帝，并像教会一样“对自己说话”，并且渴望上帝“除去一切罪孽，医治我们所有的背道”，并且我们要放弃一切虚假的信心，就像教会在这里所做的一样，她被教导不再信任马，“亚述不能拯救我们”。然后让我们，正如前面所说的，紧紧依靠这些美好的应许，以便我们可以每天都更加利用它们并使它们成为我们自己的。因此，让我们在灵魂的眼中看到成长的卓越之处，否则我们将不会珍视这些应许。让我们考虑一下成长、茂盛和结果的卓越条件是多么美好，提前对所有这些应许给予适当的尊重。只要考虑一下，一个超越他人的基督徒是多么卓越，他在行为上有多么威严，无论面对任何反对，他都能毫不畏惧地行走，就像狮子在他的领域里一样。 28:1; 他如何忽视地狱、愤怒、死亡、诅咒以及一切；他在世界给予他的所有悲伤中与上帝享受着甜蜜的交流。他将天堂放在心中，内心有一个天堂，种满了所有的恩典；而另一个人则将他的地狱带在身边。

Wherefore, let us take such courses to help ourselves as the church doth here, trust in God, and not in man or in the arm of flesh, and be encouraged, from all that hath been said, to have a good conceit* of God, to be fruitful, and draw on others to goodness, that God, his saints, and angels may be delighted with the scent of our graces, and ourselves comforted; that we may rejoice in our portion and lot that God hath dealt so graciously to us, and glory more that he hath made us members of Christ and heirs of heaven than in any condition of this world. O the incomparable, excellent state of a Christian, above all the glory of this world! who not only groweth, but shall grow to heavenwards still; and as he hath begun to hate sin, shall hate it more and more. God hath undertaken it shall be so. Ephraim, after all these sweet promises and dew of grace, shall say, 'What have I any more to do with idols?' &c., the prosecution whereof must be referred† until the next time.
因此，让我们采取这样的行动来帮助自己，正如教会在这里所做的那样，信靠上帝，而不是人或血肉之躯，从所说的一切中得到鼓励，对上帝抱有良好的想法，要多结果实，并引导他人走向善良，使上帝、他的圣徒和天使们能够享受到我们的恩典的芬芳，我们自己也能得到安慰；我们要因上帝如此慈爱地赐予我们的份量和地位而欢喜，更要因他使我们成为基督的肢体和天堂的继承人而荣耀，胜过这个世界上的任何境况。哦，基督徒的无与伦比、卓越的状态，超越了这个世界的一切荣耀！他不仅在信仰上不断成长，而且还将继续向着天堂成长；他开始憎恶罪恶，将越来越憎恶。上帝已经承诺会这样。以法莲，在所有这些甜蜜的应许和恩典的露水之后，将会说：“我还有什么与偶像相干呢？”等等，对此的追求必须推迟到下一次。

THE TENTH SERMON
第十篇布道词

Ephraim shall say, What have I any more to do with idols? I have heard him and observed him: I am like a green fir-tree: from me is thy fruit found.—HOS. 14:8.
以法莲必说：“我还与偶像有什么关系呢？我已经听见了他，也看见了他。我如同青翠的松树，你的果子从我而得。”—何西阿书 14:8。

WE have heard at several times heretofore, how God, out of the largeness of his goodness, goeth beyond those desires which he putteth into his people's hearts. They briefly entreat him to 'do good' to them, and to deal graciously with them; and he answereth them largely, 'That he will be as the dew to them, that they shall grow as the lily, and cast forth their roots as Lebanon.' All set out by most excellent comparisons, helping grace by nature, our souls by our bodies, and our spirits by our senses. As we have souls and bodies, so God applieth himself to both: 'His branches shall spread; his beauty shall be as the olive, and his smell as Lebanon.'
我们之前多次听说过，上帝出于他的善良之大，超越了他放在他子民心中的渴望。他们简单地请求他“善待”他们，以恩慈对待他们；而他则回答他们说：“他将如露水一样对待他们，他们将如百合花一样生长，他们的根将如黎巴嫩一样伸展。”所有这些都通过最优秀的比喻来描述，通过自然的恩典来帮助我们的灵魂，通过我们的身体来帮助我们的灵魂，通过我们的感官来帮助我们的精神。正如我们有灵魂和身体一样，上帝也同时应用于两者：“他的枝条将展开；他的美丽将如橄榄树，他的香气将如黎巴嫩。”

Then in the seventh verse, his gracious promise reacheth unto those who dwell under the church. 'Those that dwell under his shadow shall return, they shall revive as the corn, and grow as the vine,' &c. The new church that shall come under the shadow of the old, shall flourish as the ancient did. 'They that dwell under his shadow,' that is, under Ephraim's and Israel's shadow, 'shall return,' and be partakers of the same dew of grace.
然后在第七节中，他亲切的应许延及那些居住在教堂下的人。‘那些居住在他的阴影下的人将会回归，他们将会复苏如同谷物，生长如同葡萄藤’等等。新的教堂将会在旧教堂的阴影下茁壮成长，如同古老的教堂一样。‘居住在他的阴影下的人’，也就是居住在以法莲和以色列的阴影下的人，将会‘回归’，并分享同样的恩典之露。

Now this eighth verse containeth a further gracious promise to Ephraim, upon his repenting and former resolutions. Ephraim said, 'Asshur shall not save us, we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods.' Now what saith God here, repeating the words of Ephraim? Ephraim 'shall say' is not in the original; but only set down to express what the meaning is; whereas Ephraim said, 'What have I any more to do with idols?' Ephraim shall have this answer, 'I have heard him, and observed him, I am like a green fir-tree: from me is thy fruit found.'
现在这第八节包含了对以法莲的进一步恩典的应许，当他悔改并坚定决心时。以法莲说：“亚述不能救我们，我们不再骑马，也不再对我们手所造的说：你们是我们的神。”现在上帝在这里说什么，重复了以法莲的话？以法莲“要说”的部分不在原文中，只是用来表达意思；而以法莲说：“我还有什么与偶像相干呢？”以法莲将得到这个答复：“我听见了他，看顾了他，我如青翠的松树，你的果子从我而得。”

As though the Lord had said, let not Ephraim think that when he hath forsook idols, he hath forsaken his comfort, as though there were no comfort in walking according to the rule of my word and laws. Let him know, that instead of these poor and base comforts, either in gross idolatry, or other more cunning idolatries whatsoever, which formerly took him up, that now he shall exchange them for more solid and substantial comforts. For 'I have heard him and observed him.' So that let him see what he loseth in parting with base corruptions, worldly lusts, pleasures, and the like, he shall find it more abundantly supplied in a far more excellent manner in me, and in the fruits and effects of my love unto him; so as he shall find that there is nothing lost by entering strictly into my service. And whereas formerly he walked in a vain shadow, in relying on 'Egypt, Asshur, and the works of his own hands;' now he shall have a far more excellent shadow, which no storm, nor rain, nor injury of weather can pierce through. 'I am like a green fir-tree unto him.' Not such a shadow as those his idols were, who could not keep off the storm of God's wrath from him; nor such a shadow as Jonah's gourd was, which flourished for one day, and was nipt the next, Jonah 4:7. No; I will be constant and permanent as myself, 'I will be as the green fir-tree;' a constant shadow to keep back all annoyance whatsoever; not like the cursed noisome shadow of idols, under which Ephraim rested before. But 'I will observe and regard him, and be like a green fir-tree unto him.' I will not only be a shadow and shelter of defence unto him from injury and molestation, that he may rest quietly; but he shall be also fruitful. Though the fir-tree be not so fruitful, yet 'from me is thy fruit found.' Whatsoever he is in himself, yet this shall not be matter of discouragement unto him. I am all-sufficient, there is enough in me to supply him with; 'from me is thy fruit found.' But to take them in order.
仿佛主说，以法莲不要以为他离弃偶像就离弃了他的安慰，仿佛按照我的话语和律法行走没有任何安慰。让他知道，他将抛弃这些贫乏和低劣的安慰，无论是粗俗的偶像崇拜还是其他更狡猾的偶像崇拜，这些曾经吸引他的东西，现在他将用更坚实和实质性的安慰来取而代之。因为“我听见了他，也看见了他。”所以让他看看他在放弃低劣的腐败、世俗的欲望、享乐等方面失去了什么，他将在我和我对他的爱的果实和效果中得到更加丰富的补充，以至于他会发现严格进入我的服务中没有任何损失。而以前他在依靠“埃及、亚述和他自己的手工”时，他只是在徒然的影子中行走，现在他将拥有一个更加优越的影子，没有风暴、雨水或恶劣天气的侵袭。“我对他来说就像一棵绿色的冷杉。”不像他的偶像那样无法阻止上帝的愤怒之风，也不像约拿的葫芦那样一天繁荣一天凋谢。不，我将像自己一样坚定和持久，我将像青松一样，永远为他挡住一切困扰。不像以弗所人以前所依靠的可恶的恶臭偶像的阴影。但是，我将观察并关心他，成为他的青松。我不仅会成为他免受伤害和骚扰的庇护之所，让他安心休息；而且他也将多产。虽然青松不太多产，但“你的果实是从我这里得到的。”无论他自己是什么样子，这都不会使他灰心丧气。我是万能的，我有足够的能力供应他，“你的果实是从我这里得到的。”但是，按顺序来看待它们。

'Ephraim shall say, What have I any more to do with idols,' &c.

Some think the words come upon Ephraim's observing and hearing of him; so as when God is seen in his most excellent majesty and glory, and observed as he is just, merciful, and wonderful, terrible in himself, that this manner of hearing and observation causeth flesh and blood so to stoop and reform, as they yield themselves, and resign up all unto God; seeing that miserable condition they are in, and what an infinite distance there is betwixt their impurity and God's most excellent holiness. As we read of Isaiah, when he had seen God in his throne of majesty, 'Woe is me!' saith he, 'for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts,' Isa. 6:5. And so of Job, 'I have heard of thee by the hearing of the ear, but now mine eye seeth thee; wherefore I abhor myself, and repent in dust and ashes,' Job. 42:5, 6. Which, indeed, is true in the general, that a man then truly repenteth and turneth unto God, when he knoweth God and himself to purpose, and never effectually until then; for Christ, who cannot lie, and is truth itself, calleth this kind of knowledge eternal life. 'This is life eternal, to know thee to be the only very God, and whom thou hast sent, Jesus Christ,' John 17:3. But, though this be a general truth, yet we take it here rather for an encouragement unto Ephraim, as before, that nothing is lost by cleaving unto God's ways, and forsaking of sin. Now whereas, 'Ephraim shall say, what have I any more to do with idols?' In the words we may consider.
有人认为这些话是以弗莱姆观察和听到上帝的时候说的；当上帝以他最卓越的威严和荣耀被看到，并被观察到他是公正、仁慈和奇妙的，他本身是可怕的，这种听和观察的方式使得血肉之躯屈服和改变，他们将自己归降给上帝；看到他们所处的可怜境地，以及他们的污秽与上帝最卓越的圣洁之间的无限距离。正如我们在以赛亚书中所读到的，当他在上帝的威严宝座上看到上帝时，他说：“我有祸了！因为我是嘴唇不洁的人，又住在嘴唇不洁的民中，又看见了大君王万军之耶和华。”（以赛亚书 6:5）还有约伯，他说：“我从前风闻有你，现在亲眼看见你。因此我厌恶自己，以尘土和炉灰悔悟。”（约伯记 42:5, 6）事实上，这在一般情况下是正确的，当一个人真正认识到上帝和自己的时候，他才真正悔改和归向上帝；因为耶稣基督是不能说谎的，他是真理本身，他称这种认识为永生。 这是永生，就是认识你是唯一真神，以及你所差来的耶稣基督，约翰福音 17:3。虽然这是一个普遍的真理，但我们在这里更多地将其视为对以法莲的鼓励，就像之前一样，坚持神的道路，离弃罪恶并不会有任何损失。现在，以法莲会说：“我还有什么与偶像相干呢？”在这些话中，我们可以考虑以下几点。

1. The manner of expression, with a great indignation of soul, 'What have I any more to do,' &c.
表达方式，内心充满愤怒，“我还有什么事情要做”，等等。

2. The matter so hated with indignation, is idolatry, their former idols, 'Ephraim shall say, What have I any more to do with idols?'
2. 那件令人愤恨的事情是拜偶像，他们以前的偶像，“以法莲将说，我还有什么与偶像相干的呢？”

Ephraim, we see, renounceth idolatry. But in what manner is this done? with an high indignation of zeal and hatred: 'What have I any more to do with idols?' He doth not say, Now that Ephraim hath left idolatry, I will supply all these comforts that they had by idols. But Ephraim loathes idolatry. Therefore he saith, 'What have I any more to do with idols?' It is a figurative question, implying a strong denial with a strong indignation. 'What have I any more to do with idols?' I have had too much to do with them: I have now nothing to do with idols. It is a negation and denial, with as great aversation* and abomination as can be possibly expressed: for in such questions, the denial is set forth more strongly by a negation, and with a greater emphasis, than by any affirmation is possible to express. So elegant is the Spirit of God, in setting forth spiritual things in a heavenly and transcendent manner.
以法莲，我们看到，放弃了偶像崇拜。但是这是以什么方式做到的呢？是带着强烈的愤怒和憎恶：“我还有什么与偶像相干的呢？”他并没有说，既然以法莲已经离开了偶像崇拜，我将提供他们通过偶像得到的所有安慰。但以法莲厌恶偶像崇拜。因此他说：“我还有什么与偶像相干的呢？”这是一个比喻性的问题，意味着强烈的否认和愤怒。“我还有什么与偶像相干的呢？”我与它们有太多的关系了：我现在与偶像无关了。这是一种否定和拒绝，带有极大的厌恶和憎恶，无法用任何肯定的方式来表达。如此优雅是上帝的灵，在以一种天上和超越的方式来阐述属灵的事物。

'Ephraim shall say, What have I any more to do with idols?' &c.
以法莲将说：“我还与偶像有什么关系？”等等。

Hence, in that Ephraim shall say thus, and say it with such vehemency of spirit and indignation, we may observe in general,
因此，以法莲如此说，并以如此激烈的精神和愤怒说出来，我们可以总结出以下观察：

There is excellent use of the affections.
情感的运用非常出色。

God hath planted the affections in us, to be as the wind, to carry the soul to and fro, forward or backward: for affections are planted in the soul, answerable to things aimed at by it. For, as in the nature of things, there be good and bad, delightful and hateful, hurting or pleasing; so answerably God hath framed the soul to the nature of things. For good things, God hath planted affections in us to join, clasp, embrace them and welcome them; as love, joy, delight, and such like. And for evil things, he hath planted affections to avoid them; as indignation, hatred, and the like. Indeed, religion is mainly in the affections, whereof there is excellent use. Take away them, and take away all religion whatsoever. A man, were it not for his affections, is like mare mortuum, the dead sea that never stirreth. Therefore it is but a doting, idle conceit of these rigid men, that take away affections; much like the folly of them, who, because they have been drunk with wine, do therefore cut up all the vines. But the way were, to moderate the excess, not to cut up the vines. So for the affections, we must not root them up, or cut them down, but order them aright. For what doth the first commandment require, Thou shalt have no other gods but me; but a right ordering of all the affections of the soul, joy, delight, trust, and fear, and the whole frame of them to be carried to God? For the inward worship of God is nothing else but the excellent working of these affections suitably to the law, with the detestation of the contrary. It is not knowledge that makes a man a good man, but the affections. The devil and wicked spirits know much; but they have no love, joy, or delight in them. Therefore we must value ourselves and things, as we are in our will and affections; for so God valueth us, and we should value others thereby. This well done would bring us a wondrous deal of comfort, and stop our too much and rigid judging and censuring of others.
上帝在我们内心种下了情感，它们像风一样，将灵魂带来带去，向前或向后：因为情感是种植在灵魂中的，与灵魂所追求的事物相对应。因为，就事物的本质而言，有好的和坏的，令人愉快的和令人讨厌的，伤害或愉悦的；同样，上帝也按照事物的本质来塑造了灵魂。对于好的事物，上帝在我们内心种下了情感，以便我们与之相连、拥抱、欢迎它们；如爱、喜悦、快乐等。而对于邪恶的事物，他在我们内心种下了情感，以避免它们；如愤怒、憎恨等。事实上，宗教主要存在于情感中，其中有着极好的用途。如果没有情感，所有的宗教都将消失。一个人如果没有情感，就像死海一样静止不动。因此，那些剥夺情感的顽固之人的想法只是一种愚蠢的、空洞的观念，就像那些因为喝醉了酒而砍掉所有葡萄藤的人一样愚蠢。然而，正确的做法是调节过度，而不是砍掉葡萄藤。同样，对于情感，我们不能将其根除或砍倒，而是要正确地管理它们。 第一条诫命要求什么呢？就是除了我之外，你不可有别的神；而是要正确地安排灵魂的所有感情，喜乐、欢喜、信任、敬畏，以及将它们全部归向上帝的整个构架。因为对上帝的内心崇拜无非是这些感情的卓越运作，与对相反之物的憎恶相适应的运作。知识并不能使人成为好人，而是感情。魔鬼和邪恶的灵魂很有知识，但他们没有爱、喜乐或欢喜。因此，我们必须根据我们的意愿和感情来评价自己和事物；因为上帝这样评价我们，我们也应该用这样的标准来评价他人。这样做会给我们带来极大的安慰，并停止我们对他人过多和严厉的评判和指责。

'Ephraim shall say, What have I any more to do with idols?'
以法莲必说：“我还有什么与偶像相干的呢？”

Now in particular we see here, that Ephraim not only leaveth idols, but there is planted in him a sound indignation against them; whence we may learn,
现在特别是我们在这里看到，以法莲不仅放弃了偶像，而且他内心对偶像产生了强烈的愤怒；由此我们可以学到，

That it is not enough to leave sin, but we must loathe sin also.
离开罪恶是不够的，我们还必须憎恶罪恶。

A notable place to this purpose, we have in the prophecy of Isaiah, what they should do after their conversion, in the case of hatred to idolatry. 'Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence,' Isa. 30:22. There is a hatred and a strong loathing indignation against sin, when it is discovered in the pollution and vileness thereof; which affection of hatred, God hath planted to draw the soul away from anything that is truly hurtful to it. It is not enough to leave sin for some by-ends, as fear of punishment, shame, and the like; but we must loathe it also. The prophet David, when he professeth his love to the law, how proveth he it? 'I hate and abhor lying,' Ps. 119:163. And so again, 'Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred, I account them mine enemies,' Ps. 139:21. Here is hatred, and perfect hatred with abomination.
在以赛亚书的预言中，我们可以找到一个显著的例子，即在对偶像崇拜的憎恶情况下，他们在转变之后应该做什么。以赛亚书 30:22 中说：“你们也要玷污你雕刻的银偶像和铸造的金偶像的遮盖物，把它们撇弃，好像污秽的衣服，对它说：‘离开我吧！’”当我们发现罪恶的污染和卑劣时，会产生对罪恶的憎恶和强烈的愤怒；这种憎恶的情感是上帝种植的，目的是将灵魂从真正有害的事物中引开。仅仅因为一些副目标，如害怕惩罚、羞耻等，而离开罪恶是不够的；我们还必须厌恶它。先知大卫在表达对律法的爱时，如何证明呢？诗篇 119:163 中说：“我恨恶虚谎，憎恶一切的假道。”再者，诗篇 139:21 中说：“耶和华啊，我岂不恨恶恨恶你的人吗？我厌恶起来，不是看作仇敌吗？”这里有憎恶和完全的憎恶，伴随着厌恶。

Reason 1. The reason is, because God is a Spirit, John 4:24; and looks to the bent of our spirits, seeing what we love and what we hate. Therefore the strength of this consideration draweth the soul to hate and love, with God, as he hates and loves; and as much as may be, to hate sin as he doth.
原因 1. 原因是，因为上帝是灵，约翰福音 4:24；并且注视着我们灵魂的倾向，看我们爱什么和恨什么。因此，这个考虑的力量使灵魂与上帝一同恨和爱；尽可能地，像他一样恨罪恶。

Reason 2. And then again, he requireth our heart especially. 'My son, give me thy heart.' Give me thy love in that which is good, and hate that which is ill. What ill we leave, we must hate first; and what good we do, we must first love, or else we shall never do either of them acceptably to purpose. What the heart doth not, is not done in religion. If it hath no hand in the avoiding of ill, it is not avoided. If it have no hand in the doing of good, it is not done before God. Therefore in true conversion, there must be a loathing of sin.
原因 2. 再说一次，他特别需要我们的心。'我的儿子，把你的心给我。'在善良之中给我你的爱，憎恶邪恶。我们必须先憎恶我们要离开的邪恶，必须先爱好我们要做的善良，否则我们将无法令这两者都得到满意的完成。心不参与其中的事情，在宗教中就不算完成。如果它对避免邪恶没有参与，那就没有避免。如果它对行善没有参与，那就没有在上帝面前完成。因此，在真正的转变中，必须对罪恶感到厌恶。

Reason 3. Thirdly, because in all true conversion there is a new nature put in us. Now the new creature, which partaketh of the divine nature, whereby we resemble God, it hath an antipathy to the greatest ill, which is sin, the cause of all other evils whatsoever; which maketh us opposite to God, defileth the soul, and hindereth our sweet communion with him. A new creature, we know, hath a new disposition, and is opposite to the works of the flesh; they are contrary to one another. So that we see it clear, that we must not only leave but loathe sin.
原因 3. 第三，因为在所有真正的转变中，我们都被赋予了一种新的本性。现在，这个新的创造物，它分享了神圣的本性，使我们类似于上帝，对最大的邪恶即罪有着厌恶之情，这是一切其他邪恶的根源；罪使我们与上帝对立，玷污了灵魂，阻碍了我们与他甜蜜的交流。我们知道，一个新的创造物有一种新的性情，与肉体的行为相对立；它们彼此相对立。所以我们清楚地看到，我们不仅要离开罪恶，而且要厌恶罪恶。

Quest. But how may we know, discern, and try this true hatred of sin?
但是我们如何知道、辨别和试验这种真正的憎恶罪恶呢？

Ans. First, true hatred is universal. He who hates ill truly, hates in universally in the whole kind. As we see in wicked men and devils, who hate God and all goodness. So on the contrary, those that are good hate all ill whatsoever, whether it pleasure or displeasure them; they stand not upon it, they hate the very nature of all ill. Those whose obedience and affections are partial, they hate some evils, but not others, which is not true hatred wrought by the Spirit of God, for that is universal to the whole kind.
首先，真正的仇恨是普遍存在的。真正憎恶邪恶的人，对整个人类都有普遍的憎恨。就像我们在邪恶的人和魔鬼身上看到的那样，他们憎恶上帝和一切善良。相反地，善良的人无论是什么样的邪恶都憎恶，无论是给他们带来快乐还是不快乐；他们不在乎，他们憎恶一切邪恶的本质。那些顺从和情感是片面的人，他们憎恶一些邪恶，但不憎恶其他的，这不是由上帝的灵所产生的真正的憎恶，因为真正的憎恶是普遍适用于整个人类的。

2. Then also, wheresoever true hatred is, it is unplacable and unappeasable. There's no true end of sound hatred, but by the abolishing altogether of that thing it hates; as we see the hatred of Satan to the church and people of God is unappeasable and unquenchable. Nothing in the world can stay Satan's hatred, nor the hatred of his instruments, who hate the remembrance of God's people. Therefore the very name of Calvin and Luther must be put out of their books, to satisfy their hatred, not only when they are dead, burn their bones, but abolish their memory, if they can, (m). So there is the like disposition in God's people to that which is ill. A godly disposition, it hateth sin even to the death, and is not quiet until all sin be abolished. Whereupon it is never quiet in this life, but desires heaven, not enduring patiently the least relics and rags of sin; desiring that that which it so hateth, might have no being at all. Those who mince and cull things, who are so gentle and tender towards their sins and corruptions, in themselves and others; is this that hatred which is unappeasable, and never rests, till it see either a thorough reformation, or abolishing of what it so hateth? Wherein it is a more rooted affection than anger. For hatred is a rooted offensive displeasure, against persons and things; and so rooted, as that nothing in the world can root it out. Anger may be appeased. It is appeased in God, and it may and must be in men. But hatred is implacable, aiming at the annihilation of the thing so hated.
2. 然后，无论在哪里，真正的仇恨都是无法安抚和平息的。真正的仇恨没有真正的终结，除非彻底废除它所憎恨的事物；正如我们所看到的，撒旦对教会和上帝的子民的仇恨是无法安抚和熄灭的。世界上没有任何东西能够阻止撒旦的仇恨，也不能阻止他的工具对上帝子民的记忆的仇恨。因此，为了满足他们的仇恨，加尔文和路德的名字必须从他们的书中删除，不仅在他们死后焚烧他们的骨灰，而且要废除他们的记忆，如果可能的话。因此，上帝的子民对邪恶也有类似的倾向。一个虔诚的心灵，它对罪恶的憎恶甚至到了死亡的地步，只有当所有的罪恶被废除时，它才能安静下来。因此，在这个生命中它永远不会安静，渴望天堂，不能耐心地忍受最微小的罪恶的残余和破烂；渴望它如此憎恶的东西根本不存在。 那些对自己和他人的罪恶和腐败如此温和和柔软的人，他们是那种无法平息、永不休止的仇恨，直到看到彻底改革或废除他们所憎恶的事物为止？在这方面，它比愤怒更根深蒂固。因为仇恨是对人和事物根深蒂固的攻击性不满，如此根深蒂固，以至于世界上没有任何东西能够根除它。愤怒可以平息。在上帝那里它已经平息了，而且在人们中间也可以和必须平息。但是仇恨是不可调和的，它旨在消灭所憎恶的事物。

3. Again, where true hatred and indignation is, there the nearer the ill is to us, the more we hate it, &c. As we hate it in itself, so we hate it the more, the nearer it is to us. As a toad or any venomous thing, the nearer it is to us, we loathe and abhor it the more, so certainly, whosoever hates and abhorreth sin as sin (as it is a hateful thing to a renewed soul), so he hateth sin more in himself than in others, because it is nearest in his own bosom. Every man hates a snake more in his bosom than afar off, because it is more likely to do him harm there. Therefore those that flatter their own corruptions, and are violent against others, as Judah against Tamar, 'She shall be burned, bring her forth and burn her,' when himself had gotten her with child, Gen. 38:24. So many are severe in punishing of others, as if they were wondrous zealous; but what are they in their own breast? Do they reform sin in their own hearts and lives? He that truly hates sin, he hateth his own sin more than others, because it is near him.
再次，真正的仇恨和愤怒所在之处，病痛离我们越近，我们就越憎恨它等等。我们憎恨它本身，所以它离我们越近，我们就越憎恨它。就像蟾蜍或任何有毒的东西一样，它离我们越近，我们就越厌恶和憎恶它，所以确实，无论谁以罪恶为恶（对于一个重生的灵魂来说，罪恶是可憎的），他在自己身上比在别人身上更憎恶罪恶，因为它在他自己的内心最近。每个人在自己的怀中比远离自己更憎恶一条蛇，因为它更有可能对他造成伤害。因此，那些奉承自己的腐败，并对他人采取激烈行动的人，就像犹大对待他玛利亚一样，“她应该被烧死，把她带出来烧死她”，当他自己让她怀孕时，创世记 38:24。所以许多人在惩罚他人时非常严厉，仿佛他们非常热衷；但是他们在自己的内心深处又是什么样的呢？他们是否改变了自己内心和生活中的罪恶？真正憎恶罪恶的人，他比别人更憎恶自己的罪恶，因为它离他更近。

4. And so, in proportion, he that hates sin truly will hate it in his own family, children and servants, more than in others abroad. It was a great fault in David, that he cockered* up Adonijah, and others in his own house, whilst he was more strict abroad. Can men think to redress and hate sin in the commonwealth, and yet suffer it in their families? True hatred is most conversant in its strength near hand. Those who suffer deboistness† and profaneness in their families, and never check it in their children and servants, they hate not sin. Whatsoever countenance they may take upon them, of reformation abroad, it cometh out of by-respects, and not out of true hatred.
因此，同样地，真正憎恶罪恶的人会在自己的家庭、子女和仆人中更加憎恶罪恶，而不是在外人身上。大卫在自己的家中纵容了亚多尼雅等人，这是他的一个大错误，因为他在外面更加严格。人们能够指望在国家中纠正和憎恶罪恶，却容忍在自己的家庭中存在吗？真正的憎恶最常发生在近处。那些在家庭中容忍放荡和亵渎行为，从不制止子女和仆人的人，并不憎恶罪恶。无论他们在外面表现出多么正直，那只是出于私心，而不是真正的憎恶。

5. Again, he that hateth sin truly as sin, will hate the greatest sin in the greatest measure, because he hates it as it is hateful. Now in the nature of things, the greatest sin deserveth the greatest abomination, and aversation* from it. Therefore he who truly hateth sin, he hates the greatest sin most of all. Those therefore that are very nice in less matters, and loose in greater things, it is but hypocrisy. For he who truly hates sin as sin, where the greatest sin is, thither he directs the edge of his hatred, which is the strongliest carried against the strongest ill. And such a one will not respect persons in evil, but wheresoever he findeth it, if he have a calling, there will be an answerable hatred of it. Therefore if one be a minister of the word of God, he will do as good Micaiah did, and will not balk† Ahab for his greatness, 1 Kings 22:9, seq.; and like good John Baptist, he will tell Herod of his faults. Because he hates sin as sin, therefore, where he hath a calling to it, he will hate it proportionably in the greatest measure. Good Eli in this case was too indulgent over his sons, 1 Sam. 2:27, seq.; but we must love no man so nearly, as to love the ill in them.
再次，真正憎恶罪恶的人，会以罪恶本身的可憎之处来憎恶最大的罪恶，因此他会以最大的程度憎恶最大的罪恶。在事物的本质上，最大的罪恶应该受到最大的憎恶和厌恶。因此，真正憎恶罪恶的人，最最憎恶最大的罪恶。因此，那些在小事上非常挑剔，而在大事上放纵的人，只是虚伪。因为真正憎恶罪恶的人，当最大的罪恶出现时，他会将憎恶的刀锋指向那里，这是对最严重的罪恶的最强烈的憎恶。这样的人在面对邪恶时不会看重人的身份，而是无论在哪里发现邪恶，只要他有使命，就会有相应的憎恶。因此，如果一个人是神的话语的传道人，他会像好的米该亚一样行事，不会因为亚哈的伟大而回避他（列王记上 22:9 等），并且像好的约翰洗者一样，他会告诉希律他的错误。因为他憎恶罪恶本身，所以在他有使命的地方，他会以最大的程度憎恶罪恶。在这种情况下，好的以利对他的儿子过于纵容（撒母耳记上 2:27 等），但我们不能如此亲近地爱一个人，以至于爱他们的邪恶。

6. Again, a man may know that he truly hates sin, if he can endure admonition and reproof for sin. He that hates a venomous plant which troubleth the ground, will not be displeased if a man come and tell him that he hath such a plant in his ground, and will help him to dig it up: surely he cannot be displeased with the party. So here, if a man do truly hate sin, will he be angry with him that shall tell him that he is obnoxious to such an evil, which will hurt him dangerously, and damn his soul if it be not helped? Surely no. Therefore let men pretend what they will, those who swell against private reproof, they do not hate sin as sin. Only add we this caution: a reproof may be administered with such indiscretion, out of self-love, and with a high hand, as that a man may dislike the carnal manner of reproving; but if it be done in a good manner, he that hates reproof, because he loveth himself and his sin, pretend what he will, he hates not sin.
再次，如果一个人能够忍受对他的警告和批评，那么他就知道自己真正憎恶罪恶。一个憎恶扰乱土地的有毒植物的人，如果有人告诉他他的土地上有这样的植物，并帮助他挖掉它，他不会感到不悦：他肯定不会对那个人生气。所以，在这里，如果一个人真的憎恶罪恶，他会对那个告诉他他容易受到这种危害的邪恶，并且如果不加以帮助会危及他的灵魂的人生气吗？当然不会。因此，不管人们假装什么，那些对私人批评感到愤怒的人，并不真正憎恶罪恶。只是我们要加上这个警告：批评可能因为自私和傲慢而不慎地进行，以至于一个人可能不喜欢批评的肉体方式；但如果以正确的方式进行，那些因为爱自己和自己的罪恶而憎恶批评的人，不管他们假装什么，他们并不憎恶罪恶。

7. So, if a man love to be flattered in his sin, it is a sign he hates not sin truly. For there is naturally a great deal of self-love in man, which makes him that he loves to be flattered in his sins; whereupon he comes to be abused to his own destruction, especially great men. Now, it is a sign of an ill state of soul to be subject to be abused by flattery, and to hate instruction. Saith Paul, 'Am I your enemy, because I have told you the truth?' Gal. 4:16.
所以，如果一个人喜欢在他的罪恶中受到奉承，那就表明他并不真正憎恶罪恶。因为人天生就有很多自爱之情，这使得他喜欢在自己的罪恶中受到奉承；因此，他会被滥用而自毁，尤其是伟大的人。现在，被奉承滥用并憎恶教导是灵魂状况不佳的迹象。保罗说：“我告诉你们真理，难道我就成了你们的敌人吗？”（加拉太书 4:16）

8. Again, we may know what our hatred to sin is, by our willingness or unwillingness to talk of it or mention it, or to venture upon the occasions thereof. Where hatred is, there is outward aversation. We fly from what we hate, and shun to frequent places where we may receive offence. Whatsoever hath an antipathy to nature, that we hate and run away from. Therefore those that present themselves to the occasions of sin, upon no calling, say what they will, they feed sin, and live according to the flesh. Those that hate a thing will never come near it if they can choose. Therefore, those that present themselves willingly to places infected, where there is nothing religious, but scorning of religion, your common representations of abomination, pretend what they will, their intent is to strengthen their own corruption, against the good of their souls. This is the issue. Those that hate sin will hate all that which may lead to it, the representations of sin also. Can a man hate sin and see it acted? Wickedness is learned when one seeth it acted, as one of the ancients saith well. Therefore let us by these and the like trials take notice what our hatred to sin is.
再次，我们可以通过我们是否愿意或不愿意谈论或提及罪恶，或者冒险接触罪恶的场合来了解我们对罪恶的憎恶。憎恶就是外在的厌恶。我们会逃离我们憎恶的事物，并避免频繁出现可能引起冒犯的地方。任何与本性相对立的东西，我们都会憎恶并远离。因此，那些在没有召唤的情况下主动接触罪恶的场合，无论他们说什么，都是在滋养罪恶，按照肉体生活。那些憎恶一件事情的人，如果可以选择，永远不会靠近它。因此，那些自愿接触被污染的地方，那里没有任何宗教的东西，只有对宗教的嘲笑，你们常见的可憎之物，无论他们假装什么，他们的意图是为了加强自己的腐败，违背了他们灵魂的利益。这就是问题的关键。那些憎恶罪恶的人会憎恶一切可能导致罪恶的东西，包括罪恶的表现。一个人能憎恶罪恶却看着它被演绎吗？恶行是通过观察它的表演而学到的，正如古人所说。因此，让我们通过这些类似的试验来注意我们对罪恶的憎恶程度。

Only this our zeal and indignation to sin must have a mitigation and be regulated, lest, like an exorbitant river, it exceed the bounds. Therefore, not to follow the school niceties in the exactness of differences, we will touch the mark a little, how this zeal and hatred to sin, in reproof especially, must be qualified; wherein we must consider divers things.
只有我们对罪恶的热情和愤怒必须得到缓和和调节，以免像一条过度的河流一样超出界限。因此，为了不追求学院派的细微差别的精确性，我们将稍微触及这个标志，即这种对罪恶的热情和憎恶，尤其是在责备方面，必须得到限制；在这方面，我们必须考虑各种事情。

1. First, our calling must be respected. For howsoever we must carry an universal hatred to sin thus far, that we must not do it, yet in the discovery of hatred and dislike to others, we must consider what calling we have, and how far we go.
首先，我们的职业必须得到尊重。无论我们对罪恶抱有多么普遍的憎恶，以至于我们不能去做它，但在表达对他人的憎恶和不喜欢时，我们必须考虑我们的职业是什么，以及我们走得有多远。

2. And it must be done with a sweet temper, keeping our distance, and reserving the due respect unto those in whom we shew our dislike. As we see Nathan, when he came to tell David of his fault, how he doth it, what art he useth! It must so be done as that it may appear to be done out of pure zeal, that it is no wild-fire nor no heat of nature; but that it cometh merely from the Spirit, and in much love, with mildness and pity, in which case it carrieth a wondrous authority. The discovery of hatred to the faults either in a minister or in a magistrate, though they must be truly dealt with, and have their faults told them, yet there must be respect had to their place, by reason of the weakness of men. As it is with the body, great men have their physicians as well as meaner, only their physic must be more costly, because perhaps of the tenderness of their constitutions; but as for their bodies, they must not be suffered to perish, nor will not. So for their souls, they must have that which other men have to help them, but it must be done with reservation and respect; as Paul, speaking to Festus the governor, calleth him 'most noble Festus,' &c., Acts 26:25. Pressing also goodness in some sort upon king Agrippa, 'O king Agrippa, believest thou the prophets? I know thou dost,' Acts 26:26. So we see how we may examine whether our hatred to sin be true or not.
2. 必须以温和的态度进行，并保持距离，对那些我们不喜欢的人保持应有的尊重。就像我们看到的拿撒勒人，当他来告诉大卫他的过错时，他是如何做到的，他使用了什么技巧！必须这样做，以使其看起来是出于纯粹的热忱，而不是野火或本性的热情；而是完全来自圣灵，并带有很多爱心、温和和怜悯，这样做才具有令人惊叹的权威。对于牧师或官员的错误的揭示，虽然必须真实地处理，并告诉他们他们的错误，但必须尊重他们的地位，因为人的软弱。就像对待身体一样，大人物有他们的医生，和普通人一样，只是他们的药物可能更昂贵，因为也许他们的体质更为脆弱；但是对于他们的身体，不能让其毁灭，也不会毁灭。对于他们的灵魂，他们必须得到其他人帮助的东西，但必须保留和尊重；就像保罗对着总督非斯都说的那样，称他为“非常尊贵的非斯都”等（使徒行传 26:25）。 对亚基帕王也施加了某种善意，“亚基帕王啊，你相信先知吗？我知道你相信。”（使徒行传 26:26）。因此，我们可以看出如何检验我们对罪恶的憎恶是否真实。

Let every one therefore make use of it in their calling. Those that are entrusted with God's message, let them know that God's ambassadors are to be faithful in their message, for they serve a greater Lord than is upon the earth; and let them shew their true hatred of ill, and the danger of sin, wheresoever they find it. And for those that are governors of others, let them not think that they hate sin in themselves except they hate sin also in all that belongs to them, and reform it. For we see here an evidence of conversion. When Ephraim was converted, 'What have I any more to do with idols?' and, 2 Cor. 7:11, there is an excellent description of the nature of repentance, by many parcels. The Corinthians had repented: how is this evidenced? 'Oh, behold,' saith he, 'this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge!' What revenge and indignation against sin! A kind of extremity of hatred, a hatred quickened and kindled, the height of hatred. What indignation! Insinuating that wheresoever there is the truth of conversion, there will be indignation against sin in ourselves. As David confesseth of himself, having sinned, 'So foolish was I, and ignorant: I was as a beast before thee,' Ps. 73:22. When he suffered such a thought to lodge in his breast, that it was better with the children of the world than with the church of God, he was troubled for it. But when he went into the church of God, and saw the end of wicked men, then he saw his own foolishness in being so deceived, and speaks against himself with indignation. So wheresoever there is true conversion, there is hatred with indignation against ourselves. As in that place before alleged, they shall say unto their idols, 'Get thee hence,' Isa. 30:22, what have I any more to do with you? Which is a phrase of speech shewing a disposition of hatred to the utmost extension, 'Get you hence.' So Christ to the devil, 'Get thee behind me, Satan.' This is the right temper of a truly converted Christian, expressed by divers phrases in Scripture: by a denial of our lusts, by killing and crucifying, by pulling out the eye, and cutting off the right hand. Which phrases, do they not imply a great strength of hatred and indignation, when we must, as it were, pull out our own eyes; that is, our beloved sins, which are as dear to us as our eyes, and as useful as our right hands unto us? Yet these must be cut off, mortified, crucified, and denied, Col. 3:5. Therefore let us not deceive ourselves; but let us judge of the truth of our conversion by our true hatred to sin in ourselves and others, and in all who are committed to our charge.
因此，让每个人都在自己的职业中加以利用。那些被托付传达上帝信息的人，让他们知道上帝的使者在传达信息时应忠诚，因为他们事奉的主比地上的任何人都伟大；让他们在任何地方都展示对邪恶的真正憎恶和罪恶的危险。对于那些管理他人的人来说，让他们不要认为除非他们也憎恶自己的罪恶，否则他们不憎恶别人的罪恶并加以改正。因为我们在这里看到了转变的证据。当以法莲转变时，“我还有什么与偶像相干的呢？”（何西阿书 14:8）；在哥林多后书 7:11 中，有一个关于悔改本质的精彩描述，通过多个方面来说明。哥林多人已经悔改：这如何得以证明？他说：“哦，看哪，这件事本身，你们是为着上帝而忧伤的，这忧伤在你们里面产生了何等的殷勤，自己的辩白，自己的愤怒，自己的惧怕，自己的热切，自己的热心，自己的报复！”对罪恶的报复和愤怒！一种极度的憎恶，一种被激发和点燃的憎恶，憎恶的极致。何等的愤怒！ 隐含着，无论何时何地，只要有真正的转变，我们就会对自己的罪恶感到愤慨。正如大卫对自己的承认，犯罪后说：“我真是愚昧无知，在你面前如同畜类。”（诗篇 73:22）当他容许这样的想法在他心中滋生，认为世界的子民比上帝的教会更好时，他为此感到困扰。但当他进入上帝的教会，看到恶人的结局时，他意识到自己被如此欺骗的愚蠢，并愤慨地责备自己。所以，无论何时何地，只要有真正的转变，我们就会对自己怀有愤慨的憎恶之情。正如前面引用的那个地方所说，他们要对他们的偶像说：“你们离开我去吧！”（以赛亚书 30:22）这是一种表达极度憎恶的说法，“你们离开我去吧！”同样，基督对魔鬼说：“撒但，退我后边去吧！”这是一个真正转变的基督徒的正确态度，在圣经中用各种说法来表达：否认我们的私欲，杀死和钉死，拔出眼睛，砍掉右手。 哪些词语不意味着强烈的仇恨和愤怒，当我们必须像拔出自己的眼睛一样，拔出我们所钟爱的罪恶，它们对我们来说像眼睛一样珍贵，像右手一样有用？然而，这些必须被割除、死掉、钉死和否认，哥罗西书 3:5。因此，让我们不要欺骗自己；而是通过我们对自己和他人的真正憎恶罪恶，以及对我们负责的所有人的憎恶罪恶来判断我们的转变是否真实。

If this be so, what shall we judge of a cold, lukewarm temper? It is the nature of cold, to gather heterogeneal bodies together. As we see in the ice, there are straws, and stones, and heterogeneal things incorporated, because the cold congeals them together; but where there is fire, there is a separating of the dross from the good metal. So where the Spirit of God is, it is not so cold as to jumble sin and sin, this and that together; but it purgeth away that which is ill, and that which is good it makes better. For in what proportion the fire of God's Spirit stirs up that which is good, in that proportion there is a hatred of that which is ill. They are unparalleled affections. Those that love God, they hate evil. Those that are alike to all things, do shew that they have not this active true hatred against sin. No! 'Ephraim shall say, What have I any more to do with idols?'
如果是这样的话，那么我们如何评判冷漠、温吞的性情呢？冷的本质是将异质的物体聚集在一起。就像我们在冰中看到的，有稻草、石头和其他异质物质混合在一起，因为冷使它们凝固在一起；但是当有火存在时，会将杂质与好的金属分离开来。所以，当上帝的灵存在时，它不会像冷那样将罪恶和罪恶、这个和那个混在一起；相反，它会清除那些不好的东西，并使好的东西变得更好。因为上帝的灵激发了好的东西的程度，就会对不好的东西产生多大的憎恶。这些情感是无与伦比的。那些爱上帝的人，他们憎恶邪恶。那些对所有事物都一视同仁的人，表明他们没有这种积极真正的对罪恶的憎恶。不！“以法莲必说：我与偶像还有什么关系呢？”

Quest. But now, How shall we come to get this hatred against sin, and holy revenge and indignation against ourselves for that which is amiss in us?
但现在，我们该如何产生对罪恶的憎恶，以及对自己的过错产生圣洁的复仇和愤怒呢？

Ans. First, we must every day labour to get a clearer sight of the excellency of that which is good, and a nearer communion with God by prayer and meditation. And then, when we have been with God, it will work an abomination of whatsoever is contrary unto him. Thus Moses, when he had talked with God in the mountain, at his return, seeing them dancing and sacrificing to the calf of gold, Exod. 32:19, what did Moses? He brake the tables asunder. So it is with those that have communion with God, who is 'light itself, and in whom is no darkness,' 1 John 1:5, who is holiness and purity itself. Those who have effectually conversed with God in his ordinances, meditation, prayer, and the like, when they look upon sin, which is contrary to God, they look upon it with a more perfect hatred. So Isaiah 6:5. When God appeared to the prophet, and touched his tongue* with a coal from the altar, saith he, 'Woe is me, for I am undone, because I am a man of unclean lips,' &c., 'for mine eyes have seen the King, the Lord of Hosts.' Thus, when once he had communion with God, he began to loathe himself. So, if we would hate evil, let us labour more and more to be holy, and to increase in that divine affection of love. For in what measure we love that which is good, in that measure we hate the evil: as it is, Ps. 97:10, 'Ye that love the Lord, hate evil;' insinuating, that all that love the Lord hate evil. All those that are near unto God, they hate all sin. The more they grow into communion with God, the more they grow in the hatred of all that is contrary. Let us therefore never talk of love to God, and of piety, and such like; for if there be any grace or communion with God, we hate all sin in that measure as God hateth. He who hath no zeal to reform that which God hateth, he hath no love at all.
首先，我们必须每天努力去更清楚地看到善的卓越之处，并通过祈祷和沉思与上帝更亲近。然后，当我们与上帝同在时，它会使任何与他相反的事物成为可憎之物。就像摩西在山上与上帝交谈后，回来看到他们跳舞并向金牛犊献祭一样，出埃及记 32:19，摩西做了什么？他打碎了石版。因此，与上帝有交流的人也是如此，上帝是“光本身，在他没有黑暗”，约翰一书 1:5，他是圣洁和纯洁的本身。那些在神的仪式、沉思、祈祷等中与上帝真正交流过的人，当他们看到与上帝相反的罪恶时，他们会以更完美的憎恶看待它。就像以赛亚书 6:5 所说。当上帝向先知显现，并用祭坛上的炭触摸他的舌头时，他说：“我有祸了！因为我是嘴唇不洁的人”，“因为我亲眼看见了万军之耶和华。”因此，一旦他与上帝有了交流，他就开始厌恶自己。 所以，如果我们恨恶邪恶，让我们更加努力地追求圣洁，并增长那神圣的爱的情感。因为我们爱善的程度，就是我们恨恶邪恶的程度：正如诗篇 97:10 所说，“你们爱耶和华的，都当恨恶恶。”这暗示着所有爱耶和华的人都恨恶邪恶。所有亲近上帝的人都憎恨一切罪恶。他们越与上帝交通，就越在憎恶一切相反的事物上增长。因此，让我们永远不要谈论对上帝的爱、虔诚等等；因为如果有任何恩典或与上帝的交通，我们就会以上帝憎恶罪恶的程度来憎恶一切罪恶。那些没有热心改正上帝憎恶的事物的人，根本没有爱。

2. Again, the way to stir us up to hate sin in ourselves and others, and out of that hatred to reform it, is to set before us, what it is in itself; that it is the loathsomest thing in the world, worse than the devil himself: for it is sin which makes him a devil. That corruption, pride, worldliness, and profaneness, which we cherish, is worse than the devil himself, because this made him a devil. Let us make sin therefore as loathsome as we can, and then we shall hate it: and let us present it to our souls, as the most dangerous thing of all, the ill of ills, which bringeth all other evils upon us. This may appear more ugly in our sight, in that the foulness thereof could not be expiated but by the death of the Son of God. And consider what great torments he hath prepared for that which we so cherish. This proud, sinful, and carnal disposition of ours, so opposite to all goodness, God hath appointed to punish it with eternal separation from his presence. It maketh God hate his own creatures. 'Go, ye cursed, into everlasting fire, prepared for the devil and his angels,' Matt. 25:41.
再次，激励我们憎恶自己和他人的罪恶，并通过这种憎恶来改正它的方法，是向我们展示罪恶本身的本质；它是世界上最可憎恶的东西，比魔鬼本身还要糟糕：因为罪恶使他成为了魔鬼。我们所怀有的腐败、傲慢、世俗和亵渎，比魔鬼本身还要糟糕，因为这使他成为了魔鬼。让我们尽可能地让罪恶变得令人厌恶，然后我们就会憎恶它；让我们将其呈现给我们的灵魂，作为最危险的事物，最坏的恶，它给我们带来了所有其他的灾祸。这在我们的眼中可能会显得更加丑陋，因为它的污秽只能通过上帝之子的死亡来洗净。并且考虑一下他为我们所怀有的这个罪恶准备了多么巨大的痛苦。我们这种傲慢、罪恶和肉欲的倾向，与一切善良相对立，上帝已经命定将其用永远与他的存在分离来惩罚。它使上帝憎恨他自己的创造物。“你们这被咒诅的人，进入那为魔鬼和他的使者所预备的永火里去吧！”（马太福音 25:41）

3. And to stir us up to reform sin in all that belong unto us, we must consider the dangerous condition that they live and die in, in whom this is not reformed. Eternal torments, and separation from God. These things may help to work in our hearts a hatred of sin: and from this hatred, a reformation of it, with a zeal and indignation. Therefore let us labour more and more for this temper of soul, that we may be like God, and carry the characters of the children of God in us. There is no affection will distinguish us from hypocrites more than hatred, which cometh of love, which is the first-born and breeding affection of all others. For why do we hate any thing, but because it is opposite to that we love? Why do we hate ill, but because it is opposite to God and to Christ, whom we love? Amongst others, take we along this consideration with us, that it is the spear which wounded our blessed Saviour; and that it is that he hates most which we love most. Consider the holiness of God, that he would punish it in his own Son, ere it should not be punished.
3. 为了激励我们改革我们所拥有的一切罪恶，我们必须考虑那些没有改过的人所处的危险境地，无尽的痛苦和与上帝的隔离。这些事情可能有助于在我们的心中产生对罪恶的憎恶，并从这种憎恶中产生对罪恶的改正，以及对罪恶的热忱和愤怒。因此，让我们更加努力地培养这种心灵的品质，使我们能够像上帝一样，并在我们身上承载上帝的儿女的特征。没有什么感情比憎恶更能区分我们和伪君子，憎恶是源于爱的第一种和滋生其他感情的感情。我们为什么憎恶任何事物，不就是因为它与我们所爱的相反吗？我们为什么憎恶邪恶，不就是因为它与我们所爱的上帝和基督相反吗？在其他事物中，让我们带着这个考虑一起前行，那就是它是伤害我们的救主的矛，也是他最憎恶的我们最爱的东西。考虑上帝的圣洁，他宁愿惩罚他自己的儿子，也不愿不惩罚罪恶。

4. And consider that it is the bane of all our comfort, this which we so cherish, and that it embitters all things to us. We cannot rejoice, no, not in the good blessings of God, whilst we are guilty of sin; neither can we pray comfortably whilst our hearts regard it, Ps. 66:18. In this case, that which should rejoice the heart, communion with God, is terrible to us. What have I to do to take his name in my mouth, when I embrace such sins? Ps. 50:16. The day of judgment is terrible also; for how can a man think comfortably thereof, if therewith he expect a heavy doom for his sins he liveth in? So we may say of the day of death. None of these can be thought upon without terror, when therewithal it cometh to one's mind, the cutting off from their sins, and the 'terror of the Lord' against all sin whatsoever, 2 Cor. 5:11. It should be the joy of our hearts to think of these happy times: therefore, there must needs be a great deal of sin and atheism in our hearts when we cannot think comfortably of them. For either we believe not these things, and so are plain atheists; or else, if we believe them, we are exceeding foolish to lose future joys for the poor 'pleasures of sin for a season.'
考虑到这是我们所有安慰的祸根，我们如此珍爱的东西，它使一切事物对我们变得苦涩。我们不能欢喜，不，即使是在神的美好祝福中，我们犯了罪；我们的心还在关注罪恶时，我们也不能舒适地祈祷，诗篇 66:18。在这种情况下，本应使心灵欢喜的与神的交通对我们来说是可怕的。当我拥抱这样的罪恶时，我有什么资格口中称颂他的名字呢？诗篇 50:16。审判日也是可怕的；因为如果一个人期待着自己因所犯的罪而受到沉重的判决，他如何能舒适地思考这一天呢？我们也可以这样说死亡之日。当人们想到这些事情时，没有一件事情是不可怕的，因为这些事情使人想到与罪恶的割离，以及主对一切罪恶的“恐惧”，哥林多后书 5:11。想到这些幸福的时刻应该是我们心中的喜悦：因此，当我们无法舒适地思考它们时，我们的心中必然存在着大量的罪恶和无神论。 无论我们是否相信这些事情，如果我们不相信，那么我们就是明显的无神论者；或者，如果我们相信这些事情，那么我们就是极其愚蠢的，为了短暂的罪恶快乐而失去未来的喜乐。'

5. Let us labour to grow in grace more and more; for the more we grow in the love of God and good things, the more we shall hate sin. For, whatsoever may be said for the growth in love, and cherishing of it to good things, the same may be said for the hatred of ill, in a contrary sense.
让我们努力不断增长在恩典中的成长；因为我们在上帝的爱和美好事物中成长得越多，我们就越会憎恶罪恶。因为，无论对于爱的成长和对美好事物的珍爱，都可以同样地用于对恶的憎恶，只是方向相反。

6. The last place shall be, to place and drive our affections a contrary way, to translate and place them on a contrary object, when they are stirred up to evil attempts. As, when hatred is stirred up, direct it to its proper object, sin; when love is irregular, think with ourselves, that God hath not planted this affection for this object, but to carry me another way; I must love God above all, and all that he loveth, for his sake. Hath God put love and hatred into my heart, to hate my brother whom I should love, and to love the devil, and hate God? Oh no! I should love God above all, and my brother as myself; and hate the devil and all his works, whom I have renounced in my baptism. Therefore, in distempers of the affections, make a diverson, and turn them the right way. As physicians use to do, when the distempered blood runs dangerously one way; if they cannot stop that, they open a vein to drive the course of the blood another way. So it is Christian policy, when the affections run dangerously one way, then to reflect thus upon ourselves: Aye, But is this the end why God hath placed this affection in me? Certainly no! He hath planted this affection in me for another purpose. Therefore, I will hate that which I should hate; sin in general, and my own sin most of all, which makes me hate my brother. This should be our daily task and study, to take off the affections where they should not be placed, and to fix them where they should be placed; and there to let them go amain, the faster the better; restraining them where they should not run out.
最后一个地方应该是，将我们的情感放置和驱使到相反的方向，将它们转移到相反的对象上，当它们被激发出邪恶的企图时。比如，当仇恨被激发时，将其引导到适当的对象，即罪恶；当爱情不规则时，我们要想到，上帝没有将这种情感种植在我心中，是为了追求另一种方式；我必须爱上帝胜过一切，爱他所爱的一切，为了他的缘故。上帝是否将爱和仇恨放在我心中，让我去恨我应该爱的兄弟，去爱魔鬼，恨上帝？哦不！我应该爱上帝胜过一切，爱我的兄弟如同爱自己；恨魔鬼和他的一切作为，我在洗礼中已经背弃了他们。因此，在情感失调时，要进行转移，将它们引导到正确的方向。就像医生在血液失调严重时所做的那样；如果他们无法阻止它，他们会开个静脉，将血液的流向引导到另一个方向。所以，这是基督徒的策略，当情感危险地朝着一个方向发展时，我们要这样反思自己：是的，但是上帝将这种情感放在我心中的目的是什么？当然不是！他将这种情感种植在我心中是为了另一个目的。 因此，我会憎恨我应该憎恨的东西；总的来说是罪恶，尤其是我自己的罪恶，它让我憎恨我的兄弟。这应该是我们每天的任务和学习，将感情从不应该放置的地方移开，放在应该放置的地方；然后让它们尽可能地快速离开，越快越好；在不应该流出的地方加以约束。

Thus we ought to temper ourselves, and to work in ourselves as much as may be, a sound hatred to all sin, not only of the second table, but of the first also. The church here saith, 'What have I any more to do with idols?' Now I hate all vain inventions. And think not, with Gallio, that this belongeth not to us; if we be magistrates, and called to do it, to stand for the cause of the church and true religion.
因此，我们应该调整自己，尽可能地在自己身上培养对一切罪恶的坚决憎恶，不仅是对第二诫的罪恶，也包括对第一诫的罪恶。教会在这里说，“我还有什么与偶像有关？”现在我憎恶一切虚妄的发明。不要像迦流那样认为这与我们无关；如果我们是官员，并被召唤去做，我们要为教会和真正的宗教事业站出来。

'What have I any more to do with idols?'
我还与偶像有什么关系？

The last thing to be observed from Ephraim's manner of expressing his indignation is—
从以弗莱姆表达愤怒的方式中可以观察到的最后一件事是-

Obs. That where love is not well contracted and begun, it will not hold to the end, but will end in eternal hatred.
注意：如果爱情没有良好的契约和开始，它将无法持续到最后，而会以永恒的仇恨结束。

The serpent and Eve* had some poor acquaintance together, as the issue proved. What did it end in? 'The seed of the woman shall break the serpent's head,' Gen. 3:15. This association and acquaintance ended in everlasting war and breach. So all covenants, leagues, and associations with those we should not join with, can never soder handsomely together, but will end in everlasting hatred. What a strict league was in former times betwixt Ephraim and idols! But when Ephraim's eyes are opened to see his idols devils, he detests and loathes all abominations, and is of another mind. 'What have I any more to do with idols?' He abominates them, as the word importeth.
蛇和夏娃有一些不好的熟悉，事实证明了这一点。最终结果是什么？“妇人的后裔要伤你的头”，创世记 3:15。这种交往和熟悉最终导致了永恒的战争和决裂。因此，与我们不应该联合的人进行的所有契约、联盟和交往永远无法和谐地结合在一起，而会以永恒的仇恨告终。以弗莱姆和偶像之间在过去是多么严密的联盟！但当以弗莱姆的眼睛被打开，看到他的偶像是魔鬼时，他憎恶和厌恶一切可憎之物，心意也改变了。“我还与偶像有什么关系？”他憎恶它们，正如这个词所表达的。

Let us therefore beware with whom we join in intimate league. For what makes miserable so much, as the renting of the affections from that they were strongly placed on? when love is rent from the thing beloved? If we place our affections, for some by-respects, upon wicked persons, this will cause so much the more torment and indignation against ourselves, that were so foolish to suffer our affections to enter so deeply where they should not. Those that glory in their league with antichrist, and wonder at the beast, Rev. 17:8, seq., thinking him a demi-god: will this be alway so? Oh, no; when God opens the eyes of any of his people, they shall hate them for ever. So wicked persons, that now are led on to this and that wicked course: shall this be always so? Woe to thee, if it be! But the time may come that thou shalt say, 'What have I any more to do with idols,' or with such an one's acquaintance? I cannot endure to look on him: he tainted me, and misled me, and tempted me. Now we must be two, part we must, and I would we had never met together. Therefore, before we place our affections on any, consider who they be, whether we be likely to live with them for ever or not; whether there be any evidence of grace in them. If not, let them be two to us. For whatsoever vanity is in the things or persons we love, if we belong to God, we must be separate from them, unless we will be damned. Therefore we must be wise to prevent the danger betimes. Ephraim might have known before the danger of idolatry, had he been wise and prudent; but it is well he knows it now at length, which causeth him so to abominate idols. 'What have I any more to do with idols?' Thus much is spoken, because of the lukewarmness and cold temper, neutrality and halting of a great many in the world, having so many sinful combinations and associations one with another, as if these things were not material.
因此，让我们小心与谁结成亲密联盟。因为什么比将感情从强烈依恋的对象上撕裂更令人痛苦呢？当爱从所爱之物上撕裂时？如果我们出于某种次要的原因将感情寄托在邪恶的人身上，这将对我们自己造成更多的痛苦和愤怒，因为我们是如此愚蠢，让我们的感情深入到不该进入的地方。那些以与敌基督者结盟为荣，并对兽奇迹感到惊奇的人，启示录 17:8，序，认为他是半神：这种情况会一直持续下去吗？哦，不会的；当上帝打开他的子民的眼睛时，他们将永远憎恨他们。那些现在被引导走向这个邪恶和那个邪恶行径的邪恶人：这种情况会一直持续下去吗？如果是的话，你将有祸了！但是有可能会有一天，你会说，“我还有什么与偶像或与某个人的交往有关？”我无法忍受看着他：他玷污了我，误导了我，引诱了我。现在我们必须分道扬镳，我希望我们永远没有相遇过。 因此，在我们对任何人产生感情之前，要考虑他们是谁，我们是否有可能与他们永远生活在一起；是否有任何恩典的证据存在于他们身上。如果没有，让他们对我们来说就是两个人。因为无论我们所爱的事物或人中有多少虚荣，如果我们属于上帝，我们必须与它们分离，除非我们愿意被定罪。因此，我们必须聪明地及时防范危险。以法莲本可以在拜偶像的危险之前就知道，如果他聪明和谨慎的话；但他现在终于知道了，这使他如此憎恶偶像。'我还有什么与偶像相干的呢？'这样说是因为世界上有很多人冷淡、冷漠、中立和犹豫不决，他们之间有很多罪恶的结合和联合，仿佛这些事情并不重要。

Now, let men consider what a disposition this is, and how it stands with that disposition which must be in those that are members of Christ, and look for heaven. Let a Christian always remember what he is, and what he hopes for, and this will put him in a right temper. 1. What he is: a king, and an heir of heaven, &c. After which he should reason with good Nehemiah, 'Shall such a man as I fly?' shall such a man as I do this? I am redeemed from my sins, and advanced to be a king to rule over my lusts, to be an heir of heaven and eternal happiness in the world to come, to reign with Christ; and shall I do thus and thus? Doth this stand with my new temper, this sin, this filthiness, this base action and thoughts that I am tempted to and encumbered with? Shall such a man as I follow these base actions, ways, and companions? Consider we this well, and then it will breed Ephraim's resolution, 'What have I any more to do with this base lust?' What hath it to do with me, or I with it? Is this and this action befitting a king, and an heir of heaven, and a new creature? And if a man be in authority, then let him consider what Mordecai said to Esther, 'What if thou be called to the kingdom for such a purpose?' Esther 4:14. What if thou be called to this place or dignity for this purpose, to reform such and such abuses? Think with thyself, not only in particular what thou art, but in thy place, what if thou be called to reform such abuses: such unsound doctrines; to stand for God and for the truth. This will breed this resolute indignation of Ephraim in us, 'What have I any more to do with idols?' All which is for the manner of Ephraim's indignation: a strong negation of an abominated thing. 'What have I any more to do,' &c. The next, which is the substance and matter abominated—idolatry—must be reserved for some other time.
现在，让我们考虑一下这是一种怎样的性情，以及它与那些属于基督并期待天堂的人的性情如何相符。让基督徒始终记住自己是谁，以及自己的希望，这将使他保持正确的心态。首先，他是一个国王，是天堂的继承人等等。在此之后，他应该像尼希米一样思考：“像我这样的人会逃跑吗？”像我这样的人会做这样的事吗？我已经从我的罪恶中得到了救赎，并被提升为国王，来统治我的私欲，成为天堂和来世永恒幸福的继承人，与基督一同统治；那么我会这样做吗？这个罪恶、这个污秽、这个卑劣的行为和我所受到的诱惑和困扰的思想，是否与我的新性情相符？像我这样的人会追随这些卑劣的行为、方式和伙伴吗？我们要好好考虑这一点，然后它将产生以法莲的决心：“我还有什么与这个卑劣的欲望有关？”它与我有什么关系，或者我与它有什么关系？这个行为是否适合一个国王、一个天堂的继承人和一个新造的人？ 如果一个人有权力，那么让他考虑摩尔底该对以斯帖说的话：“如果你被召到王国来完成这个目的呢？”（以斯帖记 4:14）如果你被召到这个地方或地位来改革某些滥用情况呢？在你的位置上，思考一下，如果你被召来改革这些滥用情况：这些不健全的教义；为上帝和真理而站立。这将在我们心中培养出以法莲的坚决愤慨，“我还与偶像有什么关系呢？”这一切都是以法莲的愤慨方式：对可憎之物的坚决否定。“我还与偶像有什么关系呢？”等等。下一个被憎恶的实质和内容——拜偶像——将留待以后。

THE ELEVENTH SERMON
第十一篇布道词

Ephraim shall say, What have I any more to do with idols? I have heard him, and observed him: I am like a green fir-tree: from me is thy fruit found.—HOS. 14:8.
以法莲必说：“我还与偶像有什么关系呢？我已经听见了他，也看见了他。我如同青翠的松树，你的果子从我而得。”—何西阿书 14:8。

WE have heard at several times heretofore how graciously God deals with his people, alluring them by many free and gracious promises to his service; the particulars whereof we heard heretofore at large.
我们之前多次听说上帝如何恩待他的子民，通过许多自由和慈悲的应许吸引他们来侍奉他；其中的细节我们之前已经详细听过了。

This 8th verse hath reference unto that which went before, ver. 3. There Ephraim renounceth his former idols. 'Asshur shall not save us,' &c.; and here, 'Ephraim shall say, What have I any more to do with idols?' Unto which the answer is, 'I have heard him, and observed him: I am like a green fir-tree unto him: from me is thy fruit found.' Now, in that 'Ephraim shall say, What have I any more to do with idols?' this in sum is only the first part of the third verse, repeated in another manner: That Ephraim shall and will go on in abominating idols, be constant in his former resolution. Therefore, in that Ephraim shall, by the Spirit of grace, go on in renouncing all false confidence, God sheweth here that Ephraim shall lose nothing by it, for he intends here the continuance of time. 'I have heard him,' and I do hear him, and I will hear him, and respect him, and be like a shady green fir-tree to shade him, causing him also to be abundant in fruit. 'From me is thy fruit found.'
这第 8 节与前文有关，参见第 3 节。在那里，以法莲放弃了他以前的偶像。'亚述不能拯救我们'等等；而在这里，'以法莲要说，我还有什么与偶像可做呢？'对此的回答是，'我听见了他，看顾了他：我对他来说像一棵青翠的松树：你的果子是从我而来的。'现在，在'以法莲要说，我还有什么与偶像可做呢？'这一点上，总结起来只是第 3 节的第一部分，以另一种方式重复了一遍：以法莲将会继续憎恶偶像，坚定他以前的决心。因此，上帝在这里向以法莲显示，以法莲将不会因此失去任何东西，因为他打算延续时间。'我听见了他'，我现在听见他，我将来也会听见他，并尊重他，像一棵绿荫蔽日的松树一样庇护他，也使他结果丰富。'你的果子是从我而来的。'

'Ephraim shall say, What have I any more to do with idols?' Here we considered the manner of expression, and then the matter itself.
以弗莱姆将说：“我还有什么与偶像相干的呢？”在这里，我们考虑了表达方式，然后是事情本身。

'Ephraim shall say, What have I any more to do with idols?'
以法莲必说：“我还有什么与偶像相干的呢？”

To come, therefore, to the matter itself specified, idolatry, against which Ephraim's indignation is directed:
因此，来谈谈所指定的事情本身，即偶像崇拜，以弗莱姆的愤怒所指向的

'What have I to do with idols?'
我与偶像有什么关系？

In handling whereof we must take in all these four together, that is—
在处理这个问题时，我们必须将这四个因素一起考虑，即-

1. False doctrine, which is the foundation of idolatry.
错误的教义，是偶像崇拜的基础。

2. Idols themselves; or,
偶像本身；或者，

3. Idolatry, which they tend to (for he which hates idols, hates them because he hates idolatry); or,
偶像崇拜，他们倾向于（因为憎恶偶像的人，憎恶他们是因为憎恶偶像崇拜）；或者，

4. Idolaters; as if he had said,
拜偶像者；就好像他说

What have I any mere to do with idolatrous doctrines, opinions, or conceits, or with idols framed according to these conceits, or with idolatry or idolaters? For these go together. No man worships idols, but because he is poisoned in his conceits; and idols are forbidden, because idolatry is dangerous; and communion with idolaters is forbidden, because of idolatry. So that the doctrine, idols, idolatry, and communion with them, all these are objects of Ephraim's abomination and indignation.
我与偶像崇拜的教义、观点、或妄念，或与根据这些妄念制造的偶像，或与偶像崇拜或崇拜偶像有什么关系呢？因为这些都是一体的。没有人崇拜偶像，不是因为他的妄念中受到了毒害；偶像被禁止，是因为偶像崇拜是危险的；与崇拜偶像的人交往被禁止，是因为崇拜偶像。所以，这些教义、偶像、偶像崇拜和与他们的交往，都是以法莲所憎恶和愤怒的对象。

'Ephraim shall say, What have I any more to do with idols?'
以法莲必说：“我还有什么与偶像相干的呢？”

It were to misspend precious time, appointed for better uses, to tell you of the abominable distinctions of the papists, of Latria and Dulia, (n) or to insist upon a discourse of heathenish idolatry; truths, but not so profitable for us to spend time in. Therefore, we will rather come to shew the reasons why Ephraim so abhorreth idolatry, idols, and conceits of all.
浪费宝贵的时间来告诉你天主教徒可憎的区别，如崇拜和尊崇，或者坚持讨论异教的偶像崇拜，这些都是真理，但对我们来说花费时间并不那么有益。因此，我们更愿意来展示以法莲为什么如此憎恶偶像崇拜、偶像和一切妄念的原因。

1. To begin, in the first place, with idols. When Ephraim is truly converted, he hates them, because idols are abominable to God, unto whom Ephraim is now converted. Ephraim hates idols, for idolatry is spiritual adultery. Religion is, as it were, a conjugal act of marriage; so that a breach in religious worship is a breach of spiritual marriage. Now, the worshipping of idols being a breach of the conjugal act of marriage betwixt God and the soul, spiritual adultery, it must needs be abominable. For adultery is an abominable, filthy thing; much more spiritual adultery. Therefore, saith Ephraim, 'What have I now any more to do with idols?'
首先，关于偶像。当以法莲真正悔改时，他憎恶偶像，因为偶像在以法莲悔改归向的上帝面前是可憎的。以法莲憎恶偶像，因为拜偶像就是精神上的通奸。宗教就像是婚姻的一种婚姻行为；因此，对宗教崇拜的破坏就是对精神婚姻的破坏。现在，拜偶像就是对上帝和灵魂之间的婚姻行为的破坏，是精神上的通奸，所以必然是可憎的。因为通奸是可憎、肮脏的事情；更何况是精神上的通奸。因此，以法莲说：“我还有什么与偶像有关的事情呢？”

2. And then again, idolatry frameth base conceits of God. Whereas, on the contrary, we should elevate and raise up our hearts unto him; idolatry pulls him down, and conforms him to our base conceits. Were it not a wrong to man to make him like a swine, or an ape, or some such ridiculous creature? Who, in this case, would think himself well used? There is not such disproportion betwixt any creature and man as there is betwixt the great God of heaven and earth, and the best creature that can be made to resemble him. Therefore, it is an abominable abuse and dishonour to the great majesty of God to be represented any kind of way.
然后，拜偶像会形成对上帝的低级观念。相反地，我们应该抬高心灵，向他靠近；拜偶像会拉低他，使他符合我们低级的观念。如果把人变成像猪、猿或其他荒谬的生物，这不是对人的侮辱吗？在这种情况下，谁会认为自己被善待了？任何生物与人之间的差距都不如天地间伟大的上帝与最能像他的生物之间的差距。因此，以任何方式代表上帝都是可憎的虐待和亵渎对上帝伟大的尊严。

3. Again, consider the opposition between any representation of God, and God. They are corruptible things; God is incorruptible. They are visible; God is invisible. They are vain and nothing; God a being of himself, who giveth being unto all things. God is the living God, and the cause of all life. To be brief: the Scripture, to shew God's hatred of them, calleth them dunghill-gods, and Abel, as it is in this book, vanity, nothing, a name to alienate the affections from them, (o)
3. 再次，考虑任何对上帝的任何表象与上帝之间的对立。它们是可腐败的事物；上帝是不可腐败的。它们是可见的；上帝是不可见的。它们是虚无和无物；上帝是自身存在的存在，赋予万物存在。上帝是活着的上帝，是一切生命的起因。简言之：经文为了显示上帝对它们的憎恶，称它们为粪土之神，而亚伯，正如本书所言，是虚无、无物的名字，是为了使人们远离它们的情感。(o)

4. Yea, further, because God is a jealous God, Exod. 34:14, and will not give his glory to another. Ephraim, therefore, as soon as he cometh to know God, he hateth idols; because he knows God, being a jealous God, could not endure them, Isa. 42:8.
是的，而且，因为上帝是忌邪的上帝，出埃及记 34:14，并且不会将他的荣耀给予别神。因此，以法莲一旦认识上帝，就憎恶偶像；因为他知道上帝是忌邪的上帝，不能容忍它们，以赛亚书 42:8。

Now, idolatry is committed when either we set up false gods in place of the true God, or when we worship the true God in a false manner.
现在，当我们把假神设立为真神的替代品，或者以错误的方式崇拜真神时，就犯了拜偶像的罪。

Quest. But now another question may be moved, Whether the papists be idolaters or not? For we live amongst many of them; therefore we cannot be too wary of them.
问题。但现在可能会提出另一个问题，天主教徒是否是拜偶像者？因为我们生活在许多天主教徒中间，所以我们对他们不能太谨慎。

Ans. The answer is affirmative. They are idolaters, and worse in some sort than the heathen idolaters were. Only change the names of the popish saints which they in popery worship, and the names that the heathen worship, and they will be all one. Now, names be no realities.
答案是肯定的。他们是拜偶像者，某种程度上比异教徒拜偶像者更糟糕。只要改变他们在天主教中崇拜的偶像圣人的名字和异教徒崇拜的名字，他们就是一样的。现在，名字并不是现实。

How may this be cleared?
这个怎么清除？

First, they give the honour due to God to others, which is idolatry. The religious worship only due unto God, they give unto other things. Christ, when he said, 'Him only shalt thou serve,' Mat. 4:10, excepted the least divine worship from the creature. The devil, we know, would have had him fall down before him; but Christ's answer is, 'Him only shalt thou serve;' that is, him only shalt thou religiously prostrate thyself unto. So that religious worship is proper to God only. Now, this they give to saints; for they pray to them, which is religious worship.
首先，他们将应归于上帝的尊荣给予他人，这是拜偶像。他们将只应归于上帝的宗教崇拜给予其他事物。当基督说：“惟独要事奉主你的神”（马太福音 4:10）时，他排除了对受造物的最微小的神圣崇拜。我们知道，魔鬼曾试图让他在自己面前跪拜，但基督的回答是：“惟独要事奉主你的神”，也就是说，只有他才是你应该虔诚跪拜的对象。因此，宗教崇拜只适用于上帝。然而，他们将这种崇拜给予圣徒；因为他们向他们祈祷，这是一种宗教崇拜。

Obj. But they object, that they pray not directly to them, but to them as mediators, that they may pray to Christ for them.
但他们反对说，他们并不直接向圣徒祈祷，而是向他们作为调解者，以便他们为他们向基督祈祷。

Ans. 1. First, they raise them above their degree, to make them mediators, and so dethrone Christ of his office of Mediator, at least join copartners with him.
首先，他们把他们提升到超过他们的地位，使他们成为调解者，从而剥夺了基督作为调解者的职责，至少与他合作成为合伙人。

2. But this is not all. They pray directly to saints to help them against several ills, as they have several saints for several evils. Whatsoever they say, who are not ashamed of lying to further their designs, yet their books and writings do testify the contrary.
但这还不是全部。他们直接向圣徒祈祷，希望他们能帮助他们对抗各种不幸，因为他们有多位圣徒来对抗多种邪恶。无论他们说什么，他们都不会为了达到目的而撒谎，然而他们的书籍和文稿却证明了相反的事实。

3. Then again, they vow to saints, as in the form of their vows is seen. I vow to the Virgin Mary, &c. Now, a vow is a religious act. They vow to saints, and burn incense unto them, erect temples, and set apart days for their worship, and so break all the four commandments of the first table. In a good fashion, it is not unfit to remember them, that their memorial may be kept; but we are not to worship them.
然而，他们再次向圣徒发誓，就像他们的誓言形式所显示的那样。我向圣母玛利亚发誓，等等。现在，誓言是一种宗教行为。他们向圣徒发誓，并向他们烧香，建造庙宇，并设立特定的崇拜日，从而违反了第一诫命的全部四条。以一种良好的方式，记住他们是不不合适的，这样他们的纪念才能被保留；但我们不应该崇拜他们。

4. And, besides saints, they have other false gods; for their head of the church is an abominable idol, unto whom they ascribe that which is proper unto Christ, to be the head of the church, which hath no influence from him, but all from Christ, the spiritual head thereof. Therefore the apostle complaineth of such 'who hold not the head,' &c., Col. 2:19. Those of the Romish Church 'hold not the head,' hold not Christ, because they attribute that to saints and men which is proper to Christ only. They make the pope judge of all controversies, who must give authority to the word, and determine Scripture to be Scripture. What a shameful thing is this, to make him judge of the Scriptures, which must judge him at the last day. A pitiful thing it is to see 'a man of sin' go about to judge the righteous law of God, and to determine of that which must ere long determine him unto eternal torments, without particular repentance. Yet, being spiritually drunk, this folly they are given to, that they will be judge of that which must be judge of them. Many ways they make him an idol, ascribing that to him which is proper to Christ.
此外，除了圣徒之外，他们还有其他假神；因为他们教会的首领是一个可憎的偶像，他们将属于基督的东西归于他，使他成为教会的首领，但这并非来自他自己，而是全部来自基督，是属于基督的属灵首领。因此，使徒抱怨这样的人“不持定元首”，哥罗西书 2:19。罗马教会的人“不持定元首”，不持定基督，因为他们将属于基督独有的东西归于圣徒和人。他们让教皇成为所有争议的裁判，必须给予圣言权威，并确定圣经是圣经。这是多么可耻的事情，让他来判断圣经，而圣经将在末日审判他。看到“罪人”试图审判上帝公义的律法，并决定那将在不久的将来将他定罪入永恒的痛苦中，而他却没有特别的悔改，这是多么可怜的事情。然而，他们在属灵上陷入醉酒的愚蠢中，他们将成为他们的裁判。他们以多种方式将他奉为偶像，将属于基督的东西归于他。

5. So likewise, they make their sacraments to be idols.
同样地，他们将他们的圣礼变成偶像。

For, 1, they ascribe to the water in baptism power of conferring grace.
对于第一点，他们认为洗礼中的水具有赐予恩典的力量。

Now, grace is God's creature only; for all the creatures in heaven and earth cannot confer the least dram of grace. It is a thing of God's making. Now, to raise an element to confer grace, and them to trust in it, ex opere operato, for the conferring of it, is to make an idol of it.
现在，恩典只属于上帝的创造物；因为天地间的所有创造物都无法赋予丝毫的恩典。这是上帝创造的事物。现在，提升一个元素以赋予恩典，并且依靠它来赋予恩典，ex opere operato，就是把它当作偶像。

2. And for the bread. None of all the heathens ever had such an abominable idol as the mass, a breaden god, for they worshipped living creatures, and there is not the worst living creature but it is better than a piece of bread; and yet they worship that, for, by their own confession, if the intention of the priest be not to the action, there is nothing but bread. How may the minds, then, of men be tormented when they may or shall think perhaps the priest hath no such intention, and so are in danger of idolatry. For, saith the psalmist, 'their sorrows shall be multiplied that hasten after another god,' &c., Ps. 16:4. So certainly the sorrows and scruples of those that are idolaters shall be multiplied. They cannot but be much tormented in soul sometimes. Coster (p), himself a forward Jesuit, acknowledgeth 'that if, upon the words of consecration, the bread be not turned and transubstantiated into the body of Christ, we are the most abominable idolaters of the world.' But we make the minor and assumption, long since proved by the late worthies of our church* (q), but there is no such transubstantiating of the bread into the body of Christ. Therefore, by their own consent, they are the most abominable idolaters of the world, worse than the heathen.
而对于面包。所有异教徒中从未有过像弥撒那样可憎的偶像，一个面包之神，因为他们崇拜活物，而没有最糟糕的活物比一块面包更好；然而他们崇拜那个，因为根据他们自己的承认，如果祭司的意图不是行动，那就只是面包。当他们也许或将会认为祭司没有这样的意图，从而有偶像崇拜的危险时，人们的心灵如何被折磨。因为，诗人说：“追求别神的，他们的愁苦必加增。”（诗篇 16:4）所以，那些崇拜偶像的人的痛苦和疑虑必然加倍。他们的灵魂有时不得不受到很大的折磨。科斯特（p），他自己是一个积极的耶稣会士，承认“如果在祝圣的话语中，面包没有变成基督的身体，那么我们就是世界上最可憎的偶像崇拜者。”但我们已经通过我们教会的先贤们长期以来证明了这个次要前提，即面包并没有被转化为基督的身体。（q） 因此，根据他们自己的同意，他们是世界上最可憎的偶像崇拜者，比异教徒还要糟糕。

3. And in their equalising traditions, which are but the inventions of man's brain, with the Scriptures, they commit idolatry, in that they make their very church an idol. But what should we speak of their church, when they have the pope, who is their church virtually? for what is said of the one may be said of the other. When they come to the issue, the church is nothing but the pope. Whatsoever their church or councils say, he is the whole church. Many ways they are gross idolaters, especially the common people. For though they say they give not Latria, worship to the image, but Dulia, service, but can the common people distinguish, who give worship to all alike? To say we worship not the image, but God before the image, was the heathen's excuse, as we may see in Arnobius (r). Can the common people distinguish? No; for they are ignorant images themselves. In this they are worse than the heathens, because they have more light, and still the more light the more sin. For they have been foretold that the whore of Rome should be the mother of all fornications, the spiritual Babylon, Sodom, and Egypt in regard of idolatry, the mother of all these abominations, Rev. 17:5. Now, for them who have been forewarned hereof, and in so much light still, to continue idolaters, and persist in false worship, is to be worse than the heathens, who had not the like light and warning.
在他们的平等传统中，这些传统只是人类大脑的发明，他们与圣经一起犯了拜偶像的罪，因为他们把他们的教堂本身当作偶像。但是当谈到他们的教堂时，他们有教皇，他实际上就是他们的教堂。因为对于一个，可以说同样适用于另一个。当他们面临问题时，教堂只不过是教皇。无论他们的教堂或教会议说什么，他就是整个教会。他们以许多方式成为了明显的偶像崇拜者，尤其是普通百姓。因为尽管他们说他们不给予偶像崇拜，而是奉献，但是普通百姓能区分吗？他们对所有的东西都一视同仁地崇拜。说我们不崇拜偶像，而是在偶像前崇拜上帝，这是异教徒的借口，正如我们在阿诺比乌斯（r）中所看到的。普通百姓能区分吗？不能，因为他们自己就是无知的偶像。在这一点上，他们比异教徒更糟糕，因为他们有更多的光明，而光明越多，罪就越多。因为他们被预言，罗马的淫妇将成为所有淫乱的母亲，是在偶像崇拜方面的灵性巴比伦、所多玛和埃及，是所有这些可憎之物的母亲，启示录 17:5。 现在，对于那些已经被提前警告过，并且仍然有如此多的光明，继续偶像崇拜并坚持错误的崇拜，比那些没有类似光明和警告的异教徒更糟糕。

Ques. But what is the reason that they are so impudent and audacious?
但是他们为什么如此厚颜无耻和放肆呢？

Ans. 1. First, to answer with the Scriptures, they are drunk with the whore's cup, Rev. 17:2; and we know a drunken man dares do anything.
首先，根据圣经的回答，他们被淫妇的杯子灌醉了，启示录 17:2；而我们知道，一个醉酒的人敢于做任何事情。

2. And then, again, as the psalmist speaks, because those who worship idols become blockish and stupid like unto them, for an idol is a blockish, dead thing, so idolaters are stupid, dead things in a sort, who are seldom converted, partly because they are drunk, and partly because they are stupid, like the idols they worship, Ps. 115:8.
然后，正如诗篇作者所说的，因为崇拜偶像的人变得愚蠢和迟钝，因为偶像是愚蠢的、无生命的东西，所以拜偶像者也是愚蠢的、无生命的存在，他们很少会转变，部分原因是因为他们醉酒，部分原因是因为他们愚蠢，就像他们所崇拜的偶像一样，诗篇 115:8。

Use 1. If this be so, as it is too true to the eye of the whole world, then how ought we to bless God, who hath brought us out of this palpable Egyptian darkness, out of spiritual Sodom, as Lot was out of that Sodom! Gen. 19:17. Oh, we cannot be thankful enough, nor ought we to desire to return to Sodom again, or unto Egypt. Where, then, is place left for neutrality? Those neuters, that will be of neither religion! Is such a disposition from the Spirit of God, which maketh Ephraim say here, 'What have I any more to do with idols?' Ephraim would not be a neuter. Therefore, what shall we say unto them that present themselves to Masses, in their travels especially? Is this to say with Ephraim, 'What have I any more to do with idols?' We must 'believe with the heart, and confess with the mouth, to salvation,' Rom. 10:9. If a man might escape with having his heart to God-wards, and his body prostrate, where were confession? In Elias's time, God told him, that there were left seven thousand in Israel, who had not bowed the knee to Baal, that is, who made no bodily prostration, 1 Kings 19:18. Therefore, as the papists do not join with us, so neither ought we with them, if we hold the contrary religion false. In this case we should not present ourselves with them in any service.
如果事情确实如此，正如全世界所看到的那样，那么我们应该如何感谢上帝呢？他将我们从这种明显的埃及黑暗中拯救出来，使我们摆脱了属灵的索多玛，就像罗得离开了那个索多玛一样！创世记 19:17。哦，我们无法感激得足够，也不应该渴望回到索多玛或埃及。那么，中立的位置还有什么地方呢？那些既不愿意选择任何宗教的人！这种态度是否来自上帝的灵？这使以法莲在这里说：“我还有什么与偶像相干呢？”以法莲不愿意保持中立。那么，对于那些在旅途中参加弥撒的人，我们应该对他们说什么呢？这是否意味着与以法莲一样说：“我还有什么与偶像相干呢？”我们必须“以心相信，以口承认，得救”，罗马书 10:9。如果一个人只是心向上帝，身体俯伏，那么还有什么可承认的呢？在以利亚的时代，上帝告诉他，在以色列还剩下七千人没有向巴力屈膝，也就是说，他们没有做身体的俯伏，列王记上 19:18。 因此，正如天主教徒不与我们合作一样，我们也不应该与他们合作，如果我们认为相反的宗教是错误的。在这种情况下，我们不应该与他们一起参与任何服务。

Use 2. Again, if this be true, what do we think of reconcilers of religion? A thing impossible, as the apostle sheweth. 'For what communion hath God with Belial? Christ with antichrist?' 2 Cor. 6:14, 15. What communion? The question is a strong negation, as that of Ephraim here. 'What have I now any more to do with idols?'
再次使用 2。如果这是真的，我们对于宗教的调和者有何看法？正如使徒所示，这是不可能的事情。“神与彼列有什么相交呢？基督与别基督呢？”哥林多后书 6:14, 15。有什么相交呢？这个问题是一个强烈的否定，就像以法莲在这里所说的。“我还与偶像有什么关系呢？”

Obj. But some may say, We differ from them only in circumstance.
但是有人可能会说，我们与他们只是在情况上有所不同。

Ans. We may ask any man who hath his brains in his head, whether idolatry be a circumstance or not? it being clear that they are as great idolaters as the heathens, in many instances. If any affirm that idolatry is a circumstance, there is no disputing with such a one. That which is the sin, which makes God abhor and desert his own people, is that a circumstance? Is that a circumstance, which is the chief sin against the first table? Granting that they are idolaters, that the pope is 'antichrist,' and Rome to be 'Babylon' (s), and Babylon to be the 'mother of all fornication,' this must needs follow, that there can be no reconciling of these two religions. We may come near them, and become papists, but they will never come near us, to be good Christians.
我们可以问任何一个有头脑的人，拜偶像是否是一个情况？很明显，他们在许多方面都像异教徒一样崇拜偶像。如果有人声称拜偶像是一个情况，那就无法与这样的人争论。那是一种使上帝憎恶并离弃自己子民的罪恶，那是一个情况吗？那是对第一诫的主要罪恶吗？即使承认他们是拜偶像者，教皇是“敌基督”，罗马是“巴比伦”，巴比伦是“一切淫乱之母”，这必然导致这两种宗教无法和解。我们可以接近他们，成为天主教徒，但他们永远不会接近我们，成为好的基督徒。

Use 3. Again, if this be so, that popery be idolatry, and that we must beware of all idolatry, let us take heed, therefore, that we have nothing to do with them more than we must needs. Converse with them in our callings, we may; because, as an ancient father saith, we be compossessors of the world, and not of religion. We must go out of the world, if we will not have to do with them sometimes in the places where we live; but amity is very dangerous with such. The Scripture runs much upon it. Should we love them whom God hates? It was Eve's fault, that without a calling she ventured to talk with the serpent. We should therefore shun conversing and parley with them as much as may be. As there were rails set about Mount Sinai, to keep off the people from touching the mountain; so God hath set hedges about the second commandment, to keep us off from offending in it, as it was usual with God in this kind. As, when he would keep them far from murder, he forbade them to kill the dam with the young, Deut. 22:6, and not to seethe a kid in his mother's milk, Exod. 23:19; only to restrain them from murder, that abominable sin. Such precepts the Jews call 'the hedges of the commandments' (t). So for idolatry, the Scripture would have us 'hate the garment spotted with the flesh,' Jude, verse 23; 'to defile the coverings of the images, to account them as a menstruous cloth,' &c, Isa. 30:22; and 'to have nothing to do with the unfruitful works of darkness,' Eph. 5:11; [and] to hate all monuments of idolatry. As Augustine saith of monuments, 'Any monument moves and stirs up the mind;' so anything that may move or stir us to idolatry, we should abhor, and keep afar off from it.
再次使用 3。如果这样的话，天主教就是拜偶像，我们必须谨防一切拜偶像的行为，因此，让我们小心，除非必要，否则与他们没有任何关系。我们可以在我们的职业中与他们交往，因为正如一位古代的父亲所说，我们是世界的共有者，而不是宗教的共有者。如果我们不想与他们在我们居住的地方有所接触，我们就必须离开这个世界；但是与这样的人交往是非常危险的。圣经对此有很多警告。我们应该爱那些上帝憎恶的人吗？夏娃的错误就是在没有受到召唤的情况下冒险与蛇交谈。因此，我们应该尽量避免与他们交往和交谈。正如在西奈山周围设置了栏杆以防止人们触摸山一样，上帝在第二诫命周围设置了栅栏，以防止我们在其中犯罪，这在上帝这方面是常见的。就像当他想让他们远离谋杀时，他禁止他们杀死母兽和幼兽（申命记 22:6），不要在母羊的奶中煮小山羊（出埃及记 23:19）；只是为了限制他们不犯下谋杀这种可憎的罪行。犹太人称这样的规定为“诫命的栅栏”。 所以对于偶像崇拜，圣经要求我们“恨那被肉体玷污的衣服”（犹大书 23 节），“玷污偶像的遮盖物，看作是经期的布”等等（以赛亚书 30:22），并且“不要与黑暗无益的行为沾染”（以弗所书 5:11），要憎恶一切偶像崇拜的纪念物。正如奥古斯丁所说的纪念物，“任何纪念物都会引起并激发思绪”，所以任何可能引起或激发我们崇拜偶像的事物，我们应该憎恶并远离它。

And therefore the commandments are set down in the highest pitch of the sin, to shew that we should avoid all the degrees under that which leads to so great a breach, and that we should hate all those steps and leadings to the sin itself. We should therefore beware of popish writers, and do with them as was done with the magic books in the Acts, burn them all, lest they corrupt ourselves and others, Acts 19:19. Learn we this of the papists, who hate our books, burn them, or lock them up safe; yea, hate the very names of Luther and Calvin, much more their books.
因此，诫命被设定在罪恶的最高点上，以显示我们应该避免所有导致如此大的破坏的程度，并且我们应该憎恨所有通向罪恶本身的步骤和引导。因此，我们应该小心天主教作家，并像使徒行传中对待魔法书一样，将它们全部烧掉，以免它们腐化我们自己和他人，使徒行传 19:19。我们应该向天主教徒学习，他们憎恨我们的书籍，将它们烧掉或安全地锁起来；是的，他们憎恨路德和加尔文的名字，更不用说他们的书了。

In this case it is with the soul of man as with water, that relisheth of that soil through which it runs, if it run through a hot soil, as baths through a sulphury soil, it tastes of that. So the spirit of a man tastes of those authors he runs through. Therefore such who converse much in popish writings, unless ministers who have a calling that way to confute them, are in danger to be ensnared by them.
在这种情况下，人的灵魂就像水一样，它通过流动的土壤来品尝，如果它流经炎热的土壤，就像温泉流经含硫土壤一样，它会尝到那种味道。因此，一个人的精神品味取决于他所接触的作者。因此，那些经常阅读天主教作品的人，除非是有职责来驳斥它们的牧师，否则有被它们诱惑的危险。

Use 4. And then, again, if we must hate all idolatry, we must take heed of occasions. Not like some looser Christians, which make no matter of crucifixes. How doth the spirit of Ephraim here agree with such? A crucifix is but a teacher of lies, representing only the outside, and that falsely; for there is no expression in Scripture, what kind of man Christ was. And if there were, yet the apostle sheweth, 'that we must now no more know him any more after the flesh,' 2 Cor. 5:16. Not as such a man, as tall and fair, &c.; but know him as the Mediator, as king of heaven and earth, avoiding all lewd, base conceits of him. People in this kind are too bold, and run too near popery. A father saith well, 'No man is safe that is near danger.' We are commanded to, 'fly from idolatry,' 1 Cor. 10:14. We must not come near the pit's brink, lest we fall in. Run and fly from it as from a serpent, dally not with the occasions.
使用 4。然后，如果我们必须憎恨一切偶像崇拜，我们必须小心场合。不像一些宽容的基督徒，他们对十字架毫不在意。以法莲的精神如何与这种情况相符呢？十字架只是一个教授谎言的东西，只代表外表，而且是虚假的；因为圣经中没有表达基督是什么样的人。即使有，使徒也表明，“我们不再按肉体认识人了”，哥林多后书 5:16。不是作为一个高大、美丽的人，等等；而是认识他作为调停者，作为天地之王，避免对他的一切淫秽、卑劣的想法。在这方面的人太大胆了，太接近罗马教。一位父亲说得好，“靠近危险的人没有安全可言。”我们被命令“逃离偶像”，哥林多前书 10:14。我们不应该靠近深渊的边缘，以免掉进去。像躲避蛇一样逃离它，不要与场合玩弄。

But to leave this gross idolatry, to speak of something which more nearly concerneth us, and which we are prone to. Though we hate the gross idolatries, yet there be some we are more nearly addicted to; as,
但是要离开这种丑陋的偶像崇拜，谈论一些更与我们相关、我们更容易陷入的事情。虽然我们憎恶那些丑陋的偶像崇拜，但我们也有一些更容易沉迷其中的。

First of all, there is a proneness in us, in our worship, to conceive false conceptions and ideas of God; and so in place of worshipping God, we worship an idol of our own brain.
首先，我们在崇拜中有一种倾向，即对上帝产生错误的概念和观念；因此，我们不是崇拜上帝，而是崇拜我们自己脑海中的偶像。

Quest. It may be said, How shall we conceive of God when we worship him?
问题。可以说，当我们崇拜上帝时，我们应该如何构想他？

Ans. 1. First of all, negatively, do not dishonour God in imagining any character of an infinite incomprehensible God, but conceive of him as an infinite essence.
首先，消极地说，不要在想象一个无限难以理解的上帝的任何特征时亵渎上帝，而是将他看作是无限的本质。

2. And then, conceive not absolutely of God, but of God distinguished in three persons, the Father, Son, and Holy Ghost; or else we conceive an idol. For there are three persons in one common nature; and in our prayers we must not conceive the nature without the persons.
然后，不要完全地想象上帝，而是想象上帝分为三个人，父、子和圣灵；否则我们就在想象一个偶像。因为有三个人存在于同一共同的本质中；在我们的祈祷中，我们不能将本质与人分开来想象。

3. In the third place, we must not in our prayers conceive of God, without Christ the Mediator. For even as God was only to be known and spoken to towards the tabernacle; so Christ is the tabernacle now, where God manifests his gracious presence, and will be worshipped in him the Mediator. For God, considered out of Christ, is a 'consuming fire;' without Christ, no converse with God. Let us therefore take Christ along with us, when we go to God. Go to him by God in our nature, our Immanuel; and so we shall conceive of God aright, and not worship an idol of our own brain.
第三点，我们在祷告中不可将上帝与基督中保惠师分开。因为正如上帝只能在帐幕中被认识和与之交谈一样，基督现在是帐幕，上帝在其中显现他的恩慈，我们要在基督中敬拜他作为保惠师。因为没有基督，上帝就是“烈火”，没有基督，就无法与上帝交流。所以当我们去找上帝时，让我们带上基督。通过我们的神，以我们的本质，我们的以马内利去找他；这样我们才能正确地认识上帝，而不是崇拜我们自己脑海中的偶像。

4. Again, there is another thing which is a common abuse among Christians, wherein they come near to idolatry, when they transform God to be like themselves in their affections, as it is the property of all unregenerate men to do so. Idolatry is so natural, it cannot but transform God to be like itself. As for instance, a man that is not a gracious man, in the pride of his sinful course, thinks that God is like unto him. 'Thou thoughtest that I was like unto thyself; therefore I will come against thee,' &c, Ps. 50:21. As oppressors, and such who grow great by ill courses, they justify thus much. Would God let me alone if he did not approve of my courses? So they make God like themselves. And so the good fellows of the world, they make God to allow all their dissoluteness, because he lets them alone. So those that are fierce and cruel by nature, who delight in cruelty, vexation, and blood, they transform God, as though he delighted in such things, and make him a God of blood. So others transform God to be all mercy. This is to make God an idol, and as ill as if they transformed him into this and that creature; worse than the heathens, in regard of their light under the gospel; yet this is the disposition of many Christians now-a-days.
再说，基督徒中存在着另一种常见的滥用行为，他们在情感上将上帝变成与自己相似，这与所有未重生的人的特点相符，这种偶像崇拜是如此自然，它不得不将上帝变成与自己相似。例如，一个不是恩典之人，在他罪恶的骄傲中，认为上帝与他相似。“你以为我像你一样，所以我要来对付你”，诗篇 50:21。压迫者和通过邪恶手段变得强大的人这样辩解。如果上帝不赞同我的行为，他会让我独自一人吗？所以他们让上帝变得像他们自己。世界上的好人们，他们让上帝容忍他们所有的放荡行为，因为他们被放任不管。所以那些天性凶残、喜欢残忍、痛苦和流血的人，他们将上帝变成了喜欢这些事情的上帝，并使他成为一个血腥的上帝。还有其他人将上帝变成了完全仁慈的上帝。 这是把上帝变成偶像，就像把他变成这个和那个生物一样糟糕；在福音的光照下，比异教徒更糟糕；然而，这是现今许多基督徒的心态。

Quest. What was the reason why the heathens worshipped Bacchus and Venus, such abominable gods?
问题：异教徒崇拜巴克斯和维纳斯这样可憎的神明的原因是什么？

Ans. They, to countenance their lusts and drunkenness, deify them: an abominable sin of the heathen, for which God gave them up to other sins. Doth not our sin come near theirs, when we make God to countenance our sin, and cite Scripture for it, as if God can countenance sin in his word? This is to transform God into our own abominable conceits. Those, therefore, who bless themselves in any sinful course, they are guilty of idolatry in the worst kind that may be; for it is as ill to transform God to allow of such courses, as to transform Christ to die for such who go on in their sins without remorse, or to transform him into the likeness of such and such vile creatures.
答：他们为了支持他们的欲望和酗酒，将它们神化：这是异教徒可憎的罪恶，因此上帝将他们交给了其他的罪恶。当我们让上帝支持我们的罪恶，并且引用圣经来证明，好像上帝可以在他的话语中支持罪恶一样，我们的罪恶是否不与他们的罪恶相近？这是将上帝转化为我们可憎的想法。因此，那些在任何罪恶的道路上自我祝福的人，他们犯下了最恶劣的偶像崇拜罪；因为将上帝转化为允许这样的行为是不好的，就像将基督转化为为那些无悔意继续犯罪的人而死，或者将他转化为那些卑鄙的生物的样子一样。

5. Further, there is another sort of idolatry Christians are subject unto—to set up somewhat in their hearts higher than God. There is no man without grace, but he doth so until his conversion. Nay, when a man is converted, he is prone to this, to idolize and set up something above that which should be in the heart. Hereupon Paul, Col. 3:5, calleth covetousness, idolatry; because a covetous man placeth those affections upon his own wealth, which should dwell in God: for, 'he saith to the wedge of gold, Thou art my confidence,' Job 31:24, thinking his wealth shall bear him out in any ill cause whatsoever. And then, again, that time which he should spend in thinking of God and of a better life, he buried those thoughts in his muck and wealth, toiling and moiling in the world, when he should serve God. Thus the covetous man is an idolater.
此外，基督徒还会受到另一种偶像崇拜的影响，就是将某种东西置于心中，高于上帝。没有人是没有恩典的，但在他们归向上帝之前，他们会这样做。甚至当一个人归向上帝后，他也容易这样做，崇拜并将某物置于心中高于应该在心中的东西。因此，保罗在歌罗西书 3:5 中称贪婪为偶像崇拜，因为贪婪的人将他对自己财富的感情放在了本应属于上帝的地方：“他对金子说：‘你是我的倚靠’”（约伯记 31:24），认为他的财富可以在任何不正当的事情上支持他。然后，他本应该用来思考上帝和更美好生活的时间，他却将这些思想埋在了他的财富中，为了在世界中辛勤劳作，而不是事奉上帝。因此，贪婪的人就是一个偶像崇拜者。

6. And there are some guilty of idolatry, likewise, in another kind, such as have men's persons too much in admiration, that deify them, especially if they be in great place: such who will offend God before they will offend them; and whereas for God's glory they should deny themselves, they deny themselves, and make themselves fools, for men; and to please them by whom they hope to rise, deny both wit and honesty. This is abominable idolatry, and such are as far from heaven and salvation, as those that fall before an idol, if they repent not. Oh, if these men that study to please men, and deny themselves for them, would be as careful to please God, as they have been to please men, how happy, and what excellent Christians would they be! As a great man-pleaser in his time said, 'If he had served God as well as he had served his master the king in that time, God had not left him so in his old years'(u).* To set up any man so high in our affections, as for him to deny ourselves, crack our consciences, and do things unlawful, will be misery in the end. 'If I please men,' saith Paul, 'I am not the servant of Christ,' Gal. 1:10. He meaneth sinful pleasing, for there ought to be service and respect. Due honour must be given unto those who carry God's image, our governors, yea, great respect and honour, and nothing in this kind can be too much; but to go beyond our bounds herein, is to commit idolatry. As the heathen did, when the government of Rome was turned into an empire, some of their emperors were made gods by them after Augustus's time, wherein they could not have devised to have done them greater wrong, for they came most of them to fearful ends (v). It is ill for any man to have God his co-rival; for no greater misery can befall a man, than to be set up in God's room, so to rule a man's honesty, will, and conscience at his pleasure; for God is a jealous God, and will not endure such idolatry.
6. 还有一些人犯有偶像崇拜的罪，同样也有另一种类型的人，他们过分崇拜他人，将他们神化，尤其是那些地位高的人：他们宁愿得罪上帝也不愿得罪这些人；本应为了上帝的荣耀而自我否定，却为了取悦这些人而自我否定，愚弄自己，甚至放弃智慧和诚实。这是可憎的偶像崇拜，如果他们不悔改，他们与那些跪拜偶像的人一样远离天堂和救赎。哦，如果这些追求取悦人的人，为了人们而自我否定，能像他们追求取悦上帝一样用心，他们将会是多么幸福、多么出色的基督徒啊！正如一个时代的众人追捧者所说的那样，“如果他在那段时间里事奉上帝像事奉国王一样，上帝就不会在他年老时离弃他。”将任何人放在我们的情感中如此之高，以至于为了他而否定自己，伤害我们的良心，做出不合法的事情，最终将带来痛苦。“我若讨人喜欢，就不是基督的仆人。”（加拉太书 1:10） 他指的是令人愉悦的罪恶，因为应该有服侍和尊重。应该给予那些承载上帝形象的人应有的尊敬，我们的统治者，是的，要给予极大的尊重和荣誉，在这方面没有过多的限制；但是在这方面超越我们的界限，就是犯下了偶像崇拜的罪。就像异教徒在罗马政府变成帝国后所做的那样，他们在奥古斯都之后将一些皇帝尊为神，这是对他们最大的冒犯，因为他们中的大多数最终都遭到了可怕的结局。对于任何人来说，让上帝成为他的竞争对手是不好的；因为没有比被置于上帝位置上更大的不幸了，这样就可以随意支配一个人的诚实、意愿和良心；因为上帝是一个嫉妒的上帝，不会容忍这样的偶像崇拜。

7. And so, in the next place, they frame Christ an idol, in taking him without his cross. They will be of the true religion; but when they come to suffer anything, if it be but a frown, a reproach or disgrace, they give out and fall back. Such, they frame to themselves an idol, a false Christ; for the knowledge of Christ is never without the cross, some cross or other, some persecution or other in some kind. 'All who will live godly in Christ, shall suffer persecution,' 2 Tim. 3:12. A man may live godly, and not suffer persecution; but he that will live godly in Christ, so as he sheweth his nature to be altered, carrying an antipathy against all false courses, and so as the world may conceive that he is such an one, it is impossible that he should live in the world without persecution, because he shall meet with those that are of an opposite disposition. Therefore, to frame a smooth Christ, all comfort, is to frame a false Christ, and a false religion,—to frame an idol that hath no truth in it, that never was, nor never will be to the end of the world.
所以，接下来，他们将基督塑造成一个偶像，没有他的十字架。他们自称是真正的宗教信仰者；但当他们遭受任何苦难时，即使只是一个皱眉、一个责备或耻辱，他们就会退缩。他们为自己塑造了一个偶像，一个虚假的基督；因为对基督的认识从来不会没有十字架，或多或少都会有一些十字架，一些迫害。"凡立志在基督耶稣里敬虔度日的，都要受逼迫"（提摩太后书 3:12）。一个人可以过着敬虔的生活，却不受迫害；但是，一个人如果要在基督里过着敬虔的生活，以显示他的本性已经改变，对所有错误的行径都怀有反感，并且让世人认为他是这样一个人，那么他在这个世界上就不可能不受迫害，因为他将会遇到那些持相反态度的人。因此，塑造一个平顺的基督，充满安慰，就是塑造一个虚假的基督和虚假的宗教，塑造一个没有真理的偶像，从来没有存在过，也永远不会存在到世界的末日。

8. Again, unconverted persons especially are prone to another idolatry, to set up their own wits and wills instead of God's. So as there is not a greater enemy to religion than our own conceits and wills, which will have a model of religion of our own brain, which must stand, let what will come of it. This is the fault especially of great learned persons, who take upon them conceits and apprehensions of things, and then doat upon these brats of their own brain. And so for will, to have our own will in all things; as the speech is, 'My mind to me a kingdom is.' I will have my will, whatsoever come of it. This is idolatry; for whosoever will come to heaven must deny his will. The first lesson in Christ's school is self-denial, Mat. 19:21, 24: denial of wit and will, to have no more wit and wisdom, especially in divine things, than God will teach us; and no more will, which is distinct and opposite to Christ's will, but to bring our wills to his in all things. When men will go about great affairs, and set upon things in their own wit and strength, never praying nor depending upon God for a blessing, this is a kind of idolising of parts to work out things by policy, strength, wits, and parts. As that heathen atheist could say, 'Let cowards pray, if they will;' but his success was answerable. So is it not the common atheism of the world? They go about things in confidence of their wit and parts, and so hope to attain a glorious issue; whereas God, who overthrows Babels, takes delight to confound all their devices. It is his daily practice 'to send the rich empty away, and exalt the humble and meek,' Luke 1:52. Those who set upon things rashly without prayer, as though they were lords of all, and without dependence upon God, promising themselves good success, they make idols of themselves. As a proud man is an idol, 'he worships himself,' whilst he leans to his own wit, plots, and parts. Carnal men thus idolise themselves.
再说，未经转化的人尤其容易陷入另一种偶像崇拜，将自己的智慧和意愿置于上帝之上。因此，没有比我们自己的自负和意愿更大的敌人对宗教的破坏，我们要在自己的脑海中建立一个宗教的模型，无论发生什么都要坚持。这尤其是伟大的学者们的错误，他们拥有自己的见解和理解，然后迷恋于这些自己脑海中的产物。至于意愿，要在一切事情上都按照自己的意愿行事；正如那句话说的，“我心中有一个王国。”无论发生什么，我都要按照自己的意愿行事。这是偶像崇拜；因为凡是想要进入天堂的人都必须否认自己的意愿。基督学校的第一课是自我否定，马太福音 19:21，24: 否定智慧和意愿，不要拥有比上帝教导我们的更多的智慧和智慧，尤其是在神圣的事物上；不要拥有与基督的意愿相对立的意愿，而是要在一切事情上将我们的意愿带到基督的意愿中。 当人们从事重大事务，并依靠自己的智慧和力量，从不祈祷或依赖上帝的祝福，这是一种将才能视为偶像，通过策略、力量、智慧和才能来完成事情。就像那个异教无神论者所说的，“懦夫们可以祈祷，如果他们愿意的话”，但他的成功是相称的。这难道不是世界上普遍的无神论吗？他们以自己的智慧和才能自信地去做事，希望能取得辉煌的结果；然而上帝却喜欢推翻巴别塔，喜欢使他们所有的计划都失败。他每天都会“使富足的人空手而归，使谦卑和温柔的人升高”，路加福音 1:52。那些轻率地从事事务而不祈祷，仿佛他们是一切的主宰，不依赖上帝，自以为会取得好的结果的人，他们把自己当作偶像。就像骄傲的人是一个偶像，“他崇拜自己”，当他依赖自己的智慧、计划和才能时。肉体的人就是这样崇拜自己。

9. Again, you have some who are none of the worst who commit this great sin of idolatry, by trusting to the outward performances and tasks of religion, thinking that God must needs be bound unto them, when they have done so many tasks, read, and prayed, or heard so many sermons, or done a good deed. But here lieth the spiritual subtlety, in that they set up these things too high, when, if they find not that success they look for, then they inwardly murmur against God; when rather all these things should be done with a spirit of humility and subjection, using them only as means whereupon we expect God's blessing, craving his assistance and strength to do them in a holy and a self-denying manner. When we do otherwise, and trust to the outward tasks and performances we do, we make them idols. And you have many that go along with outward performances who never come to a dram of grace, because they trust to the outward performances, and look not to the life and soul of them, which is the Spirit of God assisting, quickening, strengthening, blessing them. The life of a Christian is a perpetual dependence upon God in the use of means, and not an idolising of them, to be careless when he hath done his task.
再说一遍，你们中有些人并不是最坏的，却犯了这个大罪，即依靠宗教的外在表现和任务，认为只要他们完成了这么多任务、阅读、祈祷、听了这么多讲道或者做了一件好事，上帝就必须与他们绑在一起。但是，这里存在着一种灵性的巧妙之处，就是他们把这些事情看得太高了，当他们发现自己没有得到他们期望的成功时，他们内心会对上帝抱怨；而实际上，所有这些事情都应该以谦卑和顺服的精神来完成，只把它们当作我们期待上帝的祝福的手段，渴望他的帮助和力量以圣洁和自我否定的方式去做。当我们做得不一样，并且依靠我们所做的外在任务和表现时，我们就把它们变成了偶像。你们中有许多人只注重外在的表现，从来没有得到一点恩典，因为他们依靠外在的表现，而不关注其中的生命和灵魂，即上帝的灵在其中帮助、使其活跃、加强和祝福。 基督徒的生活是在使用手段时对上帝的永久依赖，而不是将手段神化，完成任务后漫不经心。

10. But a more subtle idolatry than this is of another kind, when we trust too much to the work of grace, and rely not upon God in Christ, in the matter of justification and acceptation to life everlasting, which is a fault, both,
但比这更微妙的偶像崇拜是另一种，当我们过于依赖恩典的工作，而不是在称义和获得永生的事情上依靠基督中的上帝，这是一个错误，

1. Before conversion.
转换之前。

2. After conversion.
转换后。

First, before conversion. When we think we have not done so much good, and been sufficiently humbled, and therefore that God will not be merciful to us, as if Christ must take us with dowry of good deeds, or else he cannot; whereas all grace is promised upon our entry and coming into the covenant of grace, upon our believing, when we come with empty hearts and hands. 'The poor,' saith Christ, 'receive the gospel; and those that are lost, Christ is sent to save them, and to call in the weary and heavy laden,' Mat. 11:5, 9:13, 11:28.
首先，在转变之前。当我们认为自己没有做够多好事，没有足够谦卑，因此上帝不会对我们怜悯，好像基督必须带着善行的嫁妆接纳我们，否则他不能接纳我们；然而所有的恩典都应许给我们进入和加入恩典约束时，当我们带着空虚的心和手来的时候。耶稣说：“穷人接受福音；那些失丧的人，基督被差来拯救他们，并呼召那些疲倦和负重的人。”（马太福音 11:5，9:13，11:28）

2. And after conversion. Those that are in the state of grace oftentimes want that comfort in the main point of justification and acceptation to life everlasting, which they should have, because they look into their imperfections, seeing this and that want, and so are swallowed up of discomfort; whereas, if we had all the graces in the world, yet we must live by faith, relying upon the merits of Christ. For our good works bring us not to heaven, as a cause, but only are helps and comforts to us in our walking to heaven. For if we had all the sins of all men, yet Christ's all-sufficient righteousness is sufficient for to do them all away, if we can go out of ourselves, and cleave to that. Therefore, in trouble of conscience we must not look either to our good or our ill, but to God's infinite mercy, and to the infinite satisfaction of our blessed Saviour the Lord Jesus Christ; there, as it were, losing ourselves, seeing our sins as mountains drowned in the infinite sea of his mercy. The blood of Christ! That will pacify and stay the conscience. Nothing else can give rest to our souls. If we look to our works and to the measure of our sanctification, what saith holy Paul in the like case? 'Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,' Phil. 3:8, even his righteousness and best works. Therefore there is no regard to be had of them in that case. Wherefore when we would speak comfort to a distressed conscience, we must not look to his ill or good, but to the command, 'This is his command, that we believe,' 1 John 3:23. And look to the all-sufficiency of God in Christ, and the promises, whereby we honour God in giving him the glory of his truth, and depart with comfort. Therefore, though we hate gross idolatry, yet we see there are many ways wherein the soul may be seduced, whereby we may come very near that sin which our soul hateth, by trusting too much to something out of God.
2. 转化之后。那些处于恩典状态的人常常渴望在称义和获得永生的主要问题上得到安慰，他们应该得到这种安慰，因为他们看到自己的不完美，看到这个和那个缺陷，因此感到不安；然而，即使我们拥有世界上所有的恩典，我们仍然必须凭借信仰生活，依靠基督的功德。因为我们的善行并不能将我们带到天堂，只是在我们走向天堂的过程中帮助和安慰我们。因此，在良心困扰时，我们不应该看自己的善行或恶行，而是要看上帝的无限慈悲，看我们救主主耶稣基督的无限满足；在那里，我们仿佛迷失了自己，将我们的罪看作是淹没在他的慈悲无尽的海洋中的山。基督的宝血！那将使良心平静安宁。没有别的东西能给我们的灵魂带来安息。 如果我们看着我们的行为和我们的成圣程度，保罗在类似情况下说了什么呢？“不但如此，我也将万事当作有损的，因我以认识我主基督耶稣为至宝。我为他已经丢弃万事，看作粪土，为要得着基督。”腓立比书 3:8，即使是他的义和最好的行为。因此，在这种情况下，对它们不必考虑。所以，当我们要安慰困扰的良心时，我们不应该看他的好坏，而是要看命令，“这是他的命令，我们要信靠他。”约翰一书 3:23。并且要看到上帝在基督里的全足和应许，通过这些我们尊崇上帝，将他的真理的荣耀归给他，并带着安慰离开。因此，虽然我们憎恶明显的偶像崇拜，但我们看到灵魂可以被引诱的许多方式，我们可能会非常接近我们灵魂憎恶的罪，因为过于依赖于上帝以外的某些事物。

Use 5. If then the case be thus, how shall we come to reform it, for a use of direction, so as to fly from all idolatry, and to say with Ephraim, 'What have I now any more to do with idols?'
使用 5。如果情况是这样的，我们将如何进行改革，以便指导我们远离一切偶像崇拜，并像以法莲一样说：“我还有什么与偶像相干的呢？”

First of all, do but consider God's hatred unto all sorts of idolaters; for he accounts such to hate him, and so accordingly punisheth them. In the second commandment, those that are given to idolatry in any kind, are such as hate God, which is a horrible thing; and yet, notwithstanding, this is the disposition of all such as are idolaters. So far forth as they are idolaters, they hate God, for the more we know God, the more we shall hate all idols, 'What have I now any more to do with idols?'
首先，请考虑上帝对所有偶像崇拜者的憎恶；因为他认为这些人憎恨他，所以相应地惩罚他们。在第二条诫命中，任何形式的偶像崇拜者都被视为憎恨上帝，这是一件可怕的事情；然而，尽管如此，所有偶像崇拜者都具有这种倾向。只要他们是偶像崇拜者，他们就憎恨上帝，因为我们越了解上帝，就越会憎恨所有的偶像，“我还有什么与偶像相干的呢？”

2. Labour to grow in the sound knowledge of God and of Christ, and of their all-sufficiency. Mark St Paul's method, Col. 2, and in other places, when he would draw us from all outward things, he speaks gloriously of the fulness of Christ, 'In him dwelleth all the fulness of the Godhead bodily,' Col. 2:9; and, 'In him you are complete.' When he would draw them from 'touch not, taste not, handle not, worshipping of angels, and from counterfeit humility,' Col. 2:21, &c., he labours to dispossess them of these idolatrous conceits, and to possess them of the fulness of Christ. If in him we have fulness, why should we look for any thing out of him? If we be complete in him, if all fulness be in him, why do we seek any thing out of that fulness? Thus the holy apostle shutteth up his first epistle, 'Babes, keep you from idols,' 1 John 5:21. What is promised there? Christ is eternal life, all is in him; whereupon presently comes this, 'Babes, keep you from idols?' If life and happiness, and all be in Christ, if we be complete in him, and the fulness of all be in him, why should we go out of him for anything? When God would persuade Abraham to leave all idolatry, Gen. 17:1, and all things else, to depend wholly upon him, what doth he first possess him with? 'I am God all-sufficient,' &c. Know God in covenant all-sufficient, and Christ in the fulness of his high perfections as Mediator, in whom is all fulness and life eternal, in whom we are complete; we shall then be so far from going out of him for any thing, as we shall be of the same mind with Ephraim, 'What have I now any more to do with other intercessors and mediators?' what have I to do with will-worship? what need I go to other cursed means, when God is all-sufficient? It is the scope of the new covenant of grace, that we should glory in God only, who hath made Christ unto us 'wisdom, righteousness, sanctification, and redemption,' 1 Cor. 1:30. And all this, because that whosoever glorieth in him, should not go out of him for any thing. The more we know therefore the fulness of Christ, and God's mercy in him, the more we shall abhor all idolatry, with the kinds and degrees of it.
劳动以深入了解上帝和基督的全知全能。圣保罗在哥林多书 2 章和其他地方，当他想要使我们远离外在的事物时，他赞美基督的丰满，“因为神本性一切的丰盛，都有形有体地居住在他里面”（哥林多书 2:9），并说“你们在他里面是完全的”。当他想要使他们远离“不可摸、不可尝、不可触、崇拜天使和虚假谦卑”（哥林多书 2:21 等）时，他努力剥夺他们这些偶像崇拜的观念，使他们拥有基督的丰满。如果我们在基督里有丰满，为什么还要寻求其他东西？如果我们在他里面是完全的，如果一切丰盛都在他里面，为什么我们还要寻求那丰满之外的东西？因此，圣徒保罗在他的第一封书信中警告说：“小子们，你们要远离偶像”（约翰一书 5:21）。那里承诺了什么？基督就是永生，一切都在他里面；因此，紧接着就是“小子们，你们要远离偶像”？如果生命、幸福和一切都在基督里，如果我们在他里面是完全的，一切丰盛都在他里面，为什么我们还要离开他去追求其他东西？当上帝劝说亚伯拉罕离开一切偶像崇拜时，创世记 17:1，以及其他一切，完全依赖他的人，他首先给予他什么？“我是全足的上帝”，等等。在盟约中认识全足的上帝，以及基督作为调解者的完美性，他拥有一切丰盛和永恒的生命，在他里面我们是完全的；我们将远离为任何事情离开他，就像以法莲一样，“我还有什么与其他调解者和调停者有关？”我还需要做什么与意愿崇拜有关？当上帝是全足的时候，我还需要去其他被诅咒的手段吗？恩典的新约的目的是，我们应该只夸耀上帝，他使基督成为我们的“智慧、公义、圣洁和救赎”，哥林多前书 1:30。而且，这一切都是因为凡是在他里面夸耀的人，不会为任何事情离开他。因此，我们越是了解基督的丰盛和上帝在他里面的怜悯，我们就越是憎恶一切偶像崇拜及其种类和程度。

3. Another help and means to cure this disposition in us is, to know that we are naturally wondrous prone to it in one degree or another. It is reckoned up, Gal. 5:20, as a work of the flesh; and, naturally, man hath a working fancy, to set up somewhat in his heart and understanding above, and besides God, imaginations to adulterate things. Men live by sense, and imagination is next to sense, so that naturally all men are idolaters before conversion, in one kind or other, and doat so upon their own, that they will not be driven out of themselves unto God in Christ, without a great deal of grace. As men naturally love the child of their own body, so men love the children of their own brain.
另一个帮助和治愈我们这种倾向的方法是，要知道我们天生倾向于以不同程度表现出这种倾向。在加拉太书 5:20 中，它被列为肉体的行为；而且，人天生有一种活跃的想象力，会在心灵和理解上设立一些超越上帝的东西，以及混淆事物的幻想。人们以感官为生，而想象力紧随其后，所以在转变之前，所有人在某种程度上都是拜偶像的，并且对自己的事物如此迷恋，以至于他们不愿意离开自己，转向基督的上帝，除非有大量的恩典。就像人们天生爱自己的孩子一样，人们也爱自己的头脑之子。

Quest. What is the reason that it is so hard to convert a papist?
为什么要转变一个天主教徒如此困难？

Ans. Because it is will-worship, a device of their own brain, suiting their natural will and appetite. And what makes them so furious, as all idolaters are cruel: though they be mild of their own nature, yet as idolaters, they are cruel. It is because it is a device of their own brain, a brat, a child of their own begetting, wherefore they strive to maintain it, because it is their own. Let us therefore conceive thus much, that it is no easy matter to free the soul from idolatry, and all the degrees of this cursed disposition. This will make us beg earnestly the Spirit of God, by which only we shall subdue this idolatrous proud conceit, Rom. 8:5, and lay ourselves open to Christ, to be disposed of as he pleaseth. Beg the Spirit only, whereby we shall mortify the cursed deeds of the flesh, for nature will never subdue nature. The Spirit of God therefore is that which can, and must free us from all dregs and tainture of this cursed disposition, which the Jews were so scourged for, and hardly* driven from.
因为这是他们自己大脑的产物，适应他们的自然意愿和欲望。而且，正如所有拜偶像者一样，他们都是残忍的：尽管他们本性温和，但作为拜偶像者，他们是残忍的。这是因为这是他们自己大脑的产物，是他们自己所生的孩子，所以他们努力维护它，因为它是他们自己的。因此，让我们这样理解，从偶像崇拜中解脱灵魂并摆脱这种可憎的倾向并不容易。这将使我们热切地祈求上帝的圣灵，只有通过圣灵，我们才能征服这种崇拜自大的观念（罗马书 8:5），并向基督敞开自己，让他随意处置。只求圣灵，我们才能使肉体的可憎行为死去，因为本性永远无法征服本性。因此，上帝的圣灵是能够并且必须使我们摆脱这种可憎倾向的，这是犹太人所受的鞭打，并且很难被赶走的。

4. Again, consider God's punishments in this kind. As we see, Rev. 9:20, where the Turk is said to be raised up against all these idolaters, that would not be kept from worshipping the devil and the image of the beast; yet for all this, it is said, 'they did not repent.' And so the Jewish church was still punished with enemies raised up against them for their idolatry. And it is to be expected that the idolatry of these western churches will at length pull down antichrist himself, which must be before the conversion of the Jews. For what hinders their conversion now? The world is full of idolaters, even Christians; and therefore there must be a confusion of antichrist's idolatrous worship before the conversion of the Jews, who will not return whilst that scandal is in their eye. Therefore, that we may help forward that glorious work, let us labour as much as we can to purge the church of this, in drawing others from idolatry, that we may help to make way for those glorious times a-coming; for this Scripture specially hath relation unto the calling of the Jews, not to be fulfilled till then, when 'Ephraim shall say, What have I now any more to do with idols?' with that for which we have been so plagued for in former times.
再次，考虑上帝对这种罪行的惩罚。正如我们所见，启示录 9:20 所说的，土耳其人被兴起来对付那些不愿停止崇拜魔鬼和兽像的偶像崇拜者；然而尽管如此，据说“他们仍不悔改”。犹太教会也因为他们的偶像崇拜而继续受到敌人的惩罚。可以预料到，这些西方教会的偶像崇拜最终将推翻敌基督本人，这必须在犹太人归向上帝之前发生。因为现在是什么阻碍了他们的归向呢？世界上充满了偶像崇拜者，甚至是基督徒；因此，在犹太人归向之前，必须消除敌基督的偶像崇拜，因为只有当他们不再受到这种诱惑时，他们才会归向上帝。因此，为了推动这个光荣的工作，让我们尽力净化教会，劝导他人远离偶像崇拜，为即将到来的光荣时代铺平道路；因为这段经文特别与犹太人的召唤有关，直到那时才会实现，当以法莲说：“我还有什么与偶像再有关系呢？”我们在过去时期所受困扰的事情。

5. And withal let us consider this, that the end of all false worship, when it is left, is grief and shame, befooling and shaming of ourselves for it. 'Ephraim at length shall say, What have I any more to do with idols?' to cherish pride and self-conceit? which, if ever I come to heaven, I must renounce, hating myself for my own pride and folly.
同时，让我们考虑到这一点，所有虚假崇拜的终结，当它被抛弃时，是悲伤和羞耻，是我们自己愚弄和羞辱自己。以弗莱姆最终会说：“我还有什么与偶像有关的事情吗？”去培养骄傲和自负吗？如果我最终进入天堂，我必须放弃这些，因为我对自己的骄傲和愚蠢感到厌恶。

6. And so for idolaters themselves, why should we consort ourselves with these, of whom we shall say one day, What have we any more to do with them? We must be separated from them here, or in hell live with them for ever. What will then be the hell of hell? Mutual cursing of one another. Thy familiarity and acquaintance, thy provocations and allurements, brought me into these torments! If we belong to God, late or soon, there must be these speeches, 'What have I now any more to do with such and such lying vanities?'
6. 所以对于拜偶像的人来说，我们为什么要与他们为伍呢？总有一天我们会说，我们与他们还有什么关系呢？我们必须在此与他们分离，否则将永远与他们一起在地狱中生活。那么地狱的地狱将会是什么样子呢？彼此互相咒骂。你的亲近和熟悉，你的挑衅和引诱，将我带入了这些痛苦之中！如果我们属于上帝，无论迟早，都必须说出这样的话，“我与那些虚假的虚荣还有什么关系呢？”

Therefore let us not think will-worship a slight matter; for, we see, popery is nothing else but a bundle of man's devices. We see in Scripture, when the dearest friends of Christ came unto him with devices of their own, and good intentions, Christ notwithstanding saw the devil in them. Peter made a great confession, 'Thou art the Son of the living God,' Mat. 16:16, and then he came 'Master, spare thyself,' ver. 22; whereunto Christ replied, 'Get thee behind me, Satan,' ver. 23. God is never more provoked than when men think to honour him with their own devices; stablishing a false, and neglecting his own true, worship. And there is usually little amendment of these kind of persons, because they carry with them a show of wisdom, as Paul saith, Col. 2:23, and great humility; which things being so carried with a show of some grace and wisdom (though they be desperate folly in the conclusion), men hardly will part withal. As we see of corporal adultery, few of them are reclaimed, because it hath a bewitching, alluring power; which is most true of the spiritual adulterers. There are few of them reclaimed, until God, by some severe judgment, alter and bring down the proud imagination to serve him as he will be served; so as to say with Ephraim here, 'What have I now any more to do with idols?'
因此，让我们不要认为自作聪明是一件小事；因为我们看到，天主教只不过是一堆人的发明。我们在圣经中看到，当基督最亲密的朋友们带着自己的计划和善意来到他面前时，基督仍然看到了他们内心的魔鬼。彼得做了一个伟大的宣告，“你是永生神的儿子”，马太福音 16:16，然后他说：“主啊，你可怜自己吧”，22 节；基督回答说：“撒但，退我后面去”，23 节。当人们试图用自己的计划来尊崇上帝时，上帝从未被激怒得如此厉害；他们建立了虚假的崇拜，忽视了他自己真正的崇拜。而这些人通常很难改正，因为他们表现出一些智慧，正如保罗所说的，歌罗西书 2:23，以及伟大的谦卑；虽然这些东西在结论上是绝望的愚蠢，但人们很难放弃它们。正如我们看到的肉体的通奸，很少有人能被改过来，因为它具有迷人的诱惑力；这对于精神通奸者来说是最真实的。 直到上帝以严厉的审判改变并打倒骄傲的想象力，使他们归附，按照他的心意事奉他；就像以法莲在这里说的那样，“我还有什么与偶像相干的呢？”'

Well, that we may abhor idolatry the more, consider two or three direct places. 'Who required these things at your hands?' saith God, Isa. 1:12. When we think to please him with voluntary devised things, this will strike them dumb then. The things that God requires being so easy and so few, yet we to omit them all, and to devise new things of our own, our reward shall be, 'Who required these things at your hands?' And then again saith God, 'In vain they worship me, teaching for my precepts the devices of men,' Mat. 15:9. See then the vanity of idolaters, who, though they would do nothing in vain, yet do all their will-worship in vain. It is not only idolatry, but obstinate idolatry, the Romish doctrine. 'We would have cured Babel, but she would not be cured,' Jer. 51:9. Is this a light cause of our coming out of Babylon? Do we leave them for trifles, when they stand guilty of abominable idolatry? You may see here, if so be Ephraim out of holy affection say, 'What have I now any more to do with idols?' what to think and judge of those that would bring God and idols together. If Ephraim had been of the temper that many men now are, he might have said, 'Tush! what need we care for idols, crucifixes, and the like? There is not such a distance betwixt them and us, why may not both religions stand together? This new-fangled niceness is but the distempered devices of some few giddy-headed men, who know not what they would have.' This is the wisdom of many men in our times, who reckon that there is not an eternal, irreconcilable distance between light and darkness, the service of God and that of idols. 'We cannot serve two masters,' saith Christ, Mat. 6:24. Yes, they say, we may serve two masters, Antichrist and Christ, God and Belial. Oh! but what saith Ephraim? 'What have I now any more to do with idols?' There can be no mixture, you know, where there is abomination. That church, Rev. 3:15, which was neither hot nor cold, may parallel many now in our times, who are neither hot nor cold, papists nor protestants, but politic atheists, who will be both or neither, whatsoever may best serve and advance their worldly ends. How doth God look upon such? Saith he, 'I will spue them out of my month.' God hates such most of all: 'now I would thou wert either hot or cold.' If this be the affection of God's people toward idols and idolaters, an utter aversation; and shall we think to jumble and mingle contrary things together, to serve God and the devil, Christ and antichrist?
好吧，为了更加憎恶偶像崇拜，考虑两三个直接的地方。神说：“我向你们要这些事吗？”（以赛亚书 1:12）。当我们想用自愿的发明来取悦他时，这将使他们哑口无言。神所要求的事情是如此简单而又少，然而我们却都忽略了它们，而去发明我们自己的新事物，我们的报应将是：“我向你们要这些事吗？”然后神又说：“他们拜我，也是徒然，因为他们将人的吩咐当作道理教导人。”（马太福音 15:9）。看看偶像崇拜者的虚荣，他们虽然不愿做徒然之事，却把他们所有的崇拜都变成了徒然。这不仅仅是偶像崇拜，而是顽固的偶像崇拜，就是罗马教义。耶利米书 51:9 说：“我们本想医治巴比伦，她却没有被医治。”这是我们离开巴比伦的轻率原因吗？当他们犯下可憎的偶像崇拜罪时，我们是为了小事而离开他们吗？你可以从这里看到，如果以法莲出于圣洁的感情说：“我还有什么与偶像相干呢？”那么我们应该如何思考和判断那些想要把神和偶像联系在一起的人。如果以法莲当时的性情和现在许多人一样，他可能会说：“呸！ 我们为什么要关心偶像、十字架等等呢？它们与我们之间并没有那么大的距离，为什么两种宗教不能共存呢？这种新奇的细腻只是一些头脑发晕的人的不正常行为，他们不知道自己想要什么。这是我们这个时代许多人的智慧，他们认为光明与黑暗、侍奉上帝与侍奉偶像之间并没有永恒、不可调和的距离。“我们不能侍奉两个主人”，基督说，马太福音 6:24。是的，他们说，我们可以侍奉两个主人，敌基督和基督，上帝和彼列。哦！但以法莲说什么呢？“我还有什么与偶像相干的？”你知道，在憎恶的地方是不能有混合的。启示录 3:15 中的那个既不热也不冷的教会，可以与我们这个时代的许多人相提并论，他们既不是天主教徒也不是新教徒，而是政治无神论者，他们会成为两者或者两者都不是，以最有利于他们世俗目标的方式。上帝如何看待这样的人呢？他说：“我要把他们从我的口中吐出来。”上帝最讨厌这样的人：“但愿你或者是热或者是冷。”如果这是上帝的子民对偶像和崇拜偶像者的感情，那就是完全的厌恶；难道我们认为可以混合和混杂相反的事物，事奉上帝和魔鬼，基督和敌基督吗？

Thus we see what to think of the temper of these men. In lighter matters indeed we may enjoy our own private opinions in some things. As St Paul saith in lesser things, 'If any man be otherwise minded, God shall reveal it unto him,' Phil. 3:15. But when he comes to the point of justification by Christ in God's worship, what saith he? 'If any man be otherwise minded, God shall reveal it?' No. But 'if I, or an angel from heaven, teach otherwise, let him be accursed,' Gal. 1:8. Now, when men teach another doctrine and worship, joining with gross idolaters in that worship, there we must be of Paul's spirit, 'If I, or an angel from heaven, teach otherwise, let him be accursed.' The Holy Ghost at first appeared in the form and shape of a dove, Mat. 3:16, which is a meek and mild creature, that hath no talons to hurt with. Yet notwithstanding, at another time, he appeared in 'fiery tongues,' Acts 2:3, to shew that the same Spirit that in lesser things maintaineth peace and love, when it is set against any sin, especially against that sin of sins, idolatry, which brings God's vengeance upon kingdoms and states, and roots them out; there the Holy Ghost must appear in fire. That element must be in the hearts of people against sin. That, though to persons that have their slips, and in lesser matters, there must be the spirit of a dove, yet there must be in men the spirit of courage, indignation, abomination, and hatred unto the idolatry of the times, that we may say from our hearts with Ephraim, 'What have I now any more to do with idols?'
因此，我们看到这些人的脾气如何。在轻松的事情上，我们确实可以在某些事情上享受自己的私人意见。正如圣保罗在较小的事情上所说，“如果有人有不同的想法，上帝会向他启示”，腓立比书 3:15。但是当他谈到在上帝的崇拜中通过基督称义时，他说什么？“如果有人有不同的想法，上帝会启示吗？”不是的。但是“如果我或天上的使者传授其他教义，让他受咒诅”，加拉太书 1:8。现在，当人们传授另一种教义和崇拜，并与明显的偶像崇拜者一起参与崇拜时，我们必须具有保罗的精神，“如果我或天上的使者传授其他教义，让他受咒诅”。圣灵最初以鸽子的形状和样子出现，马太福音 3:16，这是一种温和而温顺的生物，没有利爪可以伤害。然而，在另一个时候，他以“火舌”的形式出现，使人们知道在较小的事情上维护和平与爱的同一灵，当它对抗任何罪恶，特别是对抗那种罪恶的罪恶，即偶像崇拜，这会给国家和王国带来上帝的报应，并将它们根除；在那里，圣灵必须以火的形式出现。 那种元素必须存在于人们反对罪恶的内心。虽然对于那些犯过错误的人，在小事上必须有鸽子的精神，但在人们心中必须有勇气、愤怒、厌恶和憎恶当今的偶像崇拜，这样我们才能像以法莲一样从内心说：“我还有什么与偶像相干的呢？”'

Therefore, let us join with those that we shall live for ever with in heaven, and go in the best courses, and we shall never need to fear separation, nor want encouragements to well-doing. Thus shall we neither grieve nor be ashamed to say with Ephraim, 'What have I now any more to do with idols?' At the length the kings of the earth, who adore the whore, they shall come and eat her very flesh, Rev. 17:16. So it will be the end of those that reign in other men's consciences, and in a manner will be accounted gods, that all which is gotten with wrong to God, shall be renounced with grief, shame, and detestation of the persons of those that make idols of others, and will be made idols in the hearts of others; thinking themselves not enough respected, unless they command the conscience. The end of such cannot be good. All this must end in loathing, shame, and detestation. 'What have I now any more to do with idols?' said Ephraim; and what have I now any more to do with such and such profaneness, hypocrisy, double-dealing, and the like? shall such persons, thus sinful, say one day, with shame and horror of conscience. Wherefore, let us meet God betimes, and renounce our idols of all sorts, that God may come 'to hear us, observe us, and be as a green fir-tree unto us,' &c. Whereof, if God please, we shall hear more the next time.
因此，让我们与那些我们将永远与之共同生活在天堂的人一起，选择最好的道路，我们将永远不需要担心分离，也不需要鼓励去做好事。这样，我们既不会悲伤，也不会羞愧地像以法莲一样说：“我还有什么与偶像有关的事情要做呢？”最终，地上崇拜淫妇的国王们将来到并吃掉她的肉，启示录 17:16。这将是那些在他人良心中统治的人的结局，他们在某种程度上被视为神，所有以不义之物得来的东西都将被悔恨、羞愧和憎恶地抛弃，那些将他人当偶像并在他人心中成为偶像的人，他们认为除非他们控制良心，否则他们不会得到足够的尊重。这样的结局不会是好的。所有这一切都必将以厌恶、羞愧和憎恶而结束。“我还有什么与偶像有关的事情要做呢？”以法莲说；那些犯罪的人，将来会有一天带着羞愧和良心的恐惧说：“我还有什么与这样那样的亵渎、伪善、欺骗等有关的事情要做呢？” 因此，让我们及早与上帝相遇，摒弃我们各种偶像，使上帝能够“来听我们，观察我们，并成为我们的青翠杉树”，等等。如果上帝愿意，下次我们将听到更多相关内容。

THE TWELFTH SERMON
第十二篇讲道

Ephraim shall say, What have I any more to do with idols? I have heard him and observed him: I am like a green fir-tree: from me is thy fruit found.—HOS. 14:8.
以法莲必说：“我还与偶像有什么关系呢？我已经听见了他，也看见了他。我如同青翠的松树，你的果子从我而得。”—何西阿书 14:8。

THE words, as we heard heretofore, are a gracious answer unto the prayer which God himself, by his Spirit, had dictated to Ephraim: as likewise a reward of Ephraim's reformation. Aided by grace, Ephraim shall say, 'What have I now any more to do with idols?' 'God will hear him and observe him, and be like a green fir-tree unto him.' For, saith God, 'from me shall Ephraim's fruit be found.' Whereby we see, that whensoever God doth alter the soul by his grace, there he also breeds divorce and division between it and all idolatry; a disposition in some sort like himself, having those sympathies and antipathies he hath towards sin and goodness. Now, because God is a jealous God, and cannot abide idols; therefore Ephraim, being sanctified by the Spirit of God, is minded as God is, 'What have I any more to do with idols?'
这些话，正如我们之前所听到的，是对以法莲的祷告的恩慈回应，这祷告是上帝自己借着他的圣灵所启示的，也是对以法莲改过的回报。在恩典的帮助下，以法莲将会说：“我还有什么与偶像相干呢？”“上帝必听他的祷告，留意他，并且像青翠的松树一样对待他。”因为上帝说：“以法莲的果子是出于我。”由此可见，每当上帝借着他的恩典改变灵魂时，他也会在灵魂与一切偶像之间制造离婚和分裂；这种倾向在某种程度上像他自己，具有他对罪恶和善良的共鸣和反感。现在，因为上帝是忌邪的上帝，不能容忍偶像；所以以法莲，被上帝的圣灵所成圣，心意与上帝一样，“我还有什么与偶像相干呢？”

1. God hath framed the soul, that it may enjoy the chief good, and avoid the chief ill especially; for petty goods and petty ills are not so behoveful. Yet notwithstanding, God will have us avoid all ill, and embrace all good, and he hath made the soul into an answerable condition. Therefore hath he planted affections therein tending to good; as love, and joy, and delight, especially made for the embracing of the main good, thereby to go out of itself, and close with that main chief good, in closing wherewith it may be happy.
上帝塑造了灵魂，使其能够享受最大的善，并尤其避免最大的恶；因为琐碎的善和琐碎的恶并不那么有益。然而，尽管如此，上帝希望我们避免一切恶，并拥抱一切善，并且他使灵魂处于一个相应的状态。因此，他在其中种植了倾向于善的情感，如爱、喜悦和快乐，尤其是为了拥抱主要的善，从而超越自身，与主要的善紧密相连，通过与之紧密相连，它可以变得幸福。

2. And then, to avoid the chief ill, sin and damnation, he hath planted affections of aversation, abhorring, hatred, grief, and the like. Thus hath he framed the soul for these main ends, without which affections the soul were as mare mortuum, that dead sea. The affections are the wings and the wind of the soul, that carry it unto all which it is carried unto. Especially, when the wind of God's Spirit blows upon it, then it is carried out of itself; for of itself it cannot love or hate as it should; but God must raise the affections, and lay them down again. We have not the management of our hearts. Grace teacheth us to do all.
然后，为了避免主要的邪恶、罪恶和诅咒，他种下了厌恶、憎恶、仇恨、悲伤等情感。因此，他构建了灵魂的这些主要目标，没有这些情感，灵魂就像死海一样。情感是灵魂的翅膀和风，将其带到它所要去的地方。尤其是当上帝的圣灵之风吹拂时，它就会离开自己；因为它自己不能像应该的那样去爱或恨；而是上帝必须激发情感，然后再放下它们。我们不能掌控我们的内心。恩典教导我们做一切。

The particular then here is, indignation and hatred. 'What have I now any more to do with idols?' So that the proper affection in God's children, which should be conversant about that which is ill, and sinfully ill, is hatred and indignation. Here is hatred with indignation, the extent of the affection.
这里的关键是愤怒和仇恨。“我还有什么与偶像有关呢？”因此，神的儿女们对那些邪恶的事物，尤其是罪恶的事物，应该抱有恨意和愤怒。这里有恨意和愤怒，这是情感的极限。

Reas. 1. The reason whereof is, when God's children are once converted, they have a new nature put into them, like unto Christ, whose Spirit they have. What he hates, they hate. He hates all sin, and nothing but sin. He hates the devil himself for sin, and no further.
原因 1. 其原因在于，当上帝的子民一旦归向，他们就会被赋予一种新的本性，类似于基督，他们拥有他的圣灵。他所憎恶的，他们也憎恶。他憎恶一切罪恶，只憎恶罪恶。他因为罪恶而憎恶魔鬼本身，不再进一步。

2. Then, again, when once they are God's children, they have a new life put into them, which hath antipathy to all that is contrary to it. Every life in any creature hath antipathy to every enemy thereof. There is antipathy in doves to birds of prey; and in the lamb to the wolf, because they are enemies to the life and being of them. So in the soul of a Christian, so far as grace is renewed, there is an antipathy, aversation, and abhorring of that which is contrary. What have I to do with sin in any kind? When grace hath altered the disposition of a man's heart, then sin and he are two; two indeed, in the most opposite terms that may be. What have I any more to do with my former delightful sins? We are two now, for we were before nothing but sin. And, indeed, where this hatred is not, there men may leave sin, because sin leaves them; but this is not enough, God would have us to hate it with indignation. 'What have I now any more to do with it?'
然后，再说一次，一旦他们成为上帝的儿女，他们就会被赋予新的生命，这种生命对与之相反的一切都有反感。每个生物的生命都对其敌人有反感。鸽子对猛禽有反感；羔羊对狼有反感，因为它们是对它们的生命和存在的敌人。所以在一个基督徒的灵魂中，只要恩典得到更新，就会有一种反感、厌恶和憎恶相反的东西。我与任何形式的罪有什么关系呢？当恩典改变了一个人心灵的倾向时，罪和他就是两个不同的存在；确实，是以最相反的方式存在。我还有什么与我以前喜爱的罪恶有关呢？我们现在是两个不同的存在，因为我们以前只是罪恶。实际上，在这种憎恶不存在的地方，人们可以离开罪恶，因为罪恶离开了他们；但这还不够，上帝要我们以愤怒的心憎恶罪恶。我还有什么与它有关呢？

Quest. But how should we come to have this true hatred of sin, as Ephraim should have?
但是我们应该如何拥有这种对罪恶的真正憎恶，就像以法莲应该有的那样？

Ans. 1. Amongst those helps formerly named, this is a main one, to represent to the soul (as the soul is quick and nimble in such apprehensions) the odiousness of sin, that it is a truly hateful thing; and therefore, that our affection of hatred cannot be better set nor employed upon any object than that of sin. For let us consider that it is not only ill in itself, defiling the soul and hindering communion with God; but it is also the cause of all ills, being the ill of ills, as God is the good of goods. For our troubles and terrors of conscience, we may thank sin, and for all that we suffer every day in our conditions of life. What is all, but the fruit of our own ways? 'Wherefore suffereth living man?' saith the prophet; 'man suffereth for his sin,' Lam. 3:39. 'Thine own inventions have brought these things upon thee; therefore they are bitter unto thee, they shall pierce thy bowels,' Jer. 4:18. Shall we not, therefore, hate that which is the cause of all mischief to us? If we had an enemy, especially if he were a soothing false enemy, that under pretence of love should seek our bane and ruin, and join with our worst enemies, would we not hate such an enemy? Sin is the greatest enemy which we have in the world, and doth us more harm than the devil himself; for it betrays us to the devil, and, under pretence of favouring and pleasing our nature, betrays us. It is a false, deceitful enemy, which cometh not in an ugly shape, but closes with the soul in a kind of conjugal love, Delilah-like enticing and alluring us, whereby it hath the more advantage and strength, in that it appears in a lovely, pleasing, and not in an imperious, commanding manner. Therefore, it should be the more hateful to us. Shall we not hate such an enemy as always dogs us, and hinders us? hinders us from doing anything well, and puts us on to all that is ill. It is such an enemy, that we cannot go about to pray, or do any good thing, but it hangs upon us, and clogs us in all our performances. If a man knew that such an one as made love to him and all his were his great grand enemy, aiming at his destruction, would a man ever love such a man? Thy base, false, revengeful, covetous, worldly heart, it joins with Satan, without which he could not hurt thee. Shall a man cherish that which betrays him to his worst enemy, the devil? and then, should he cherish that which makes a breach betwixt him and his best friend? If a man saw one so maliciously evil towards him, as to sow dissension by all means he could betwixt him and his best honourable friend, by whom he was maintained in all things, would not a man hate such a one? What doth sin else but breed division and enmity betwixt God and us? And further, when it hath moved us to do ill, it crieth for vengeance against us at God's hands. Conscience, soundly awakened, is always clamorous to pull somewhat from God against us. Are not sinners justly called fools? Either men must be atheists to deny all, or else, if they cherish sin, they must needs be fools, and stark mad, if they confess this, that they join with that which is their chief enemy. Therefore, learn to be wise to salvation; make not with Solomon's fool a sport of sin, Prov. 10:23, of swearing, of defiling ourselves and others, seeing God threateneth damnation unto such.
答案 1：在之前提到的帮助中，这是一个主要的帮助，即向灵魂表达（因为灵魂在这种理解上是敏捷和灵活的）罪恶的可憎之处，它是一件真正可憎的事情；因此，我们对罪恶的憎恨之情不能有更好的对象和用途。因为让我们考虑一下，它不仅本身就是不好的，玷污了灵魂，妨碍了与上帝的交流；而且它也是一切不幸的原因，是最不幸的不幸，就像上帝是最好的好处一样。对于我们的烦恼和良心的恐惧，我们可以归功于罪恶，也归功于我们在生活中每天所遭受的一切。这一切不过是我们自己行为的结果而已。先知说：“人为什么受苦？”（耶利米哀歌 3:39）“人因自己的发明而遭受这些事情；因此，它们对你来说是苦涩的，它们将刺穿你的肠子。”（耶利米书 4:18）因此，我们难道不应该憎恨那些给我们带来一切灾祸的原因吗？如果我们有一个敌人，尤其是一个虚伪的敌人，他在假装关心的借口下寻求我们的祸害和毁灭，并与我们最坏的敌人联合，我们难道不会憎恨这样的敌人吗？ 罪是我们在世界上最大的敌人，对我们造成的伤害比魔鬼本身还要大；因为它背叛了我们，假借喜爱和满足我们的本性的名义，背叛了我们。它是一个虚假、欺骗性的敌人，它不以丑陋的形象出现，而是以一种婚姻般的爱情与灵魂亲密接触，像大利拉一样引诱和诱惑我们，从而获得更多的优势和力量，因为它以可爱、令人愉悦的方式出现，而不是傲慢、命令式的方式。因此，我们应该更加憎恨它。我们难道不应该憎恨这样一个总是跟随我们、阻碍我们的敌人吗？它阻碍我们做好任何事情，并促使我们做一切坏事。它是这样一个敌人，我们无法祈祷或做任何善事，它都会缠着我们，阻碍我们的一切行动。如果一个人知道一个对他和他所有人都表示爱意的人是他最大的敌人，意图毁灭他，他会爱上这样一个人吗？你那卑鄙、虚伪、报复心重、贪婪、世俗的心，它与撒旦联合在一起，没有它，他就无法伤害你。一个人会珍惜背叛他的最大敌人魔鬼吗？ 然后，他应该珍惜那使他与他最好的朋友之间产生裂痕的东西吗？如果一个人看到有人对他如此恶意地种下纷争，以尽一切可能使他与他最好的光荣朋友之间产生裂痕，而这个朋友在所有事情上都支持他，那么一个人会不会憎恨这样的人？罪恶除了在上帝和我们之间制造分裂和敌意之外，还有什么其他作用？而且，当它促使我们做坏事时，它会向上帝呼喊对我们进行报复。良心一旦被唤醒，就会不停地向上帝索取我们的不利证据。难道罪人不应该被称为愚蠢吗？要么人们必须成为无神论者来否认一切，要么，如果他们珍惜罪恶，他们必然是愚蠢的，如果他们承认这一点，他们就是与他们的主要敌人结合在一起。因此，要学会为了救赎而变得聪明；不要像所罗门的愚人一样嬉戏于罪恶，嬉戏于咒骂，嬉戏于玷污自己和他人，因为上帝对此威胁着诅咒。

Ans. 2. And then again, avoid all parley and intercourse with sin in the first suggestions, or with wicked persons that may draw us away. Use sin ruggedly and harshly, as they do here. 'What have I to do with idols?' Do but entertain parley with it, and it is of such an insinuating nature, that it will encroach daily, and spread over the soul suddenly, betraying it to the devil. Therefore, use it hardly in the first beginnings, and avoid Satan in the first suggestions, if we love the peace of our souls; as Ephraim here, 'What have I any more to do with idols?' For as we say in case of honesty, they come too near that come to have the refusal. They should not have so much hope from a chaste person. There should be such a modest carriage as should not give any one the boldness to adventure in that kind. So if a man carry himself remotely from sinful courses, he shall have a great deal of peace from wicked men, who dare not so much as adventure to draw away such a one. They know he is resolved. Therefore, constant resolution against all sin and wicked men will breed a great deal of peace, so as to say with Ephraim, 'What have I any more to do with idols?'
答案 2. 然后，再次避免与罪恶的人或可能引诱我们的邪恶人交往。像这里一样，严厉地对待罪恶。'我与偶像有什么关系？'只要与它交谈，它就具有一种渗透性质，会每天侵占并突然蔓延到灵魂中，将其出卖给魔鬼。因此，在最初的阶段要严厉对待它，并避免撒旦的最初暗示，如果我们爱护我们灵魂的平安；就像以法莲在这里说的，'我与偶像还有什么关系？'因为正如我们在诚实的情况下所说的，那些来寻求拒绝的人太靠近了。他们不应该对一个贞洁的人抱有太多希望。应该有一种谦虚的态度，不给任何人冒险的胆量。所以，如果一个人远离罪恶的行径，他将从那些不敢冒险引诱他的邪恶人那里得到很多平安。他们知道他已经下定决心。因此，对所有罪恶和邪恶的人保持坚定的决心将培养出很多平安，就像以法莲说的那样，'我与偶像还有什么关系？'

Ans. 3. And we must know that this hatred comes from the life of God in us. Therefore we must by all means maintain spiritual life; and then, as we grow spiritual, we shall grow in the detestation of sin, a sense of joy in good things, with a hatred of all that is contrary. A man can never hate sin till he hath the Spirit of Christ in him. For there be three queries, whereof this is the last.
答案 3. 我们必须知道这种仇恨来自上帝在我们内心的生命。因此，我们必须尽一切努力维持属灵的生命；然后，随着我们在属灵上的成长，我们将在对罪恶的憎恶中成长，对善事的喜悦中感受到，对一切相反的事物抱有憎恶。一个人只有拥有基督的灵才能憎恨罪恶。因为有三个问题，其中这是最后一个。

1. The first is set down, 'No man said, What have I done?' Jer. 8:6. When conscience in a man is awakened once, he saith, Oh! what have I done? what case am I in?
第一件事是写下来的，“没有人说，我做了什么？”耶利米书 8:6。当一个人的良心一旦觉醒，他会说，哦！我做了什么？我处于什么情况？

2. The second query of a wakened conscience is, 'What shall I do?' As that, 'Men and brethren, what shall we do to be saved?' Acts 2:37. He that truly saith, 'What have I done?' if conscience be awakened, will also say, 'What shall I do?' You shall not need to drive him when the question is answered, 'What shall I do to be saved?' that is, by casting myself upon God in Christ.
第二个觉醒的良心的问题是：“我该做什么？”就像彼得所问的：“诸位弟兄，我们当怎样行才能得救？”（使徒行传 2:37）。如果良心被唤醒，那个真正问自己“我做了什么？”的人也会问：“我该做什么？”当问题得到回答时，“我该怎样行才能得救？”也就是，通过将自己投靠上帝在基督里。

3. We need not put the question, he will say of himself, 'What have I any more to do with that which is contrary to that which saves me?' 'What have I to do with idols?' This comes in in the last place. 1. A man is awakened out of his natural condition. 2. Then he goes to God in Christ. And then, 3. There is a spiritual life wrought in him, which stirs him up to hate all that is contrary unto it. 'What have I now any more to do with idols?'
我们不需要提出这个问题，他会自己说：“我还有什么与拯救我的事情相违背的呢？”“我与偶像有什么关系？”这是最后的问题。1. 一个人从他的自然状态中醒悟过来。2. 然后他去寻求基督。然后，3. 在他里面产生了一种属灵的生命，激励他憎恨一切与之相违背的事物。“我现在还有什么与偶像有关的事情要做呢？”

'For I have heard him and observed him.'
因为我听到了他并观察了他。

'I have seen and observed him,' some read the words, but very few (w); which is thus a very good and pious construction of them. 'What have I now any more to do with idols?' As if Ephraim should say these words, 'I have seen him and observed him;' that is, because I have seen him and observed; therefore, 'What have I now any more to do with idols?' As soon as a man comes to hear God speak, and to observe God, down goes all idols; for, indeed, the respect to idolatry, and anything that is naught, it falls down in the soul, as the knowledge of the true God is lifted up, and as affection to good things are raised up in the soul. 'What have I to do with idols any more?' 'I have seen and observed him.' As Job said of himself when he had seen God, 'I abhor myself, and repent in dust and ashes,' Job 42:6; much more all false courses. I abhor them all, now that 'I have seen and observed him.'
我看到并观察了他，一些人读到了这些话，但很少有人（w）；这是对它们的一种非常好的和虔诚的解释。'我还有什么与偶像有关呢？' 就好像以法莲应该说这些话，'我看到了他并观察了他；'也就是说，因为我看到了他并观察了他；所以，'我还有什么与偶像有关呢？' 当一个人开始听到上帝说话，并观察上帝时，所有的偶像都会倒下；因为实际上，对偶像崇拜和任何邪恶的尊重都会在灵魂中倒下，正如对真神的认识被提升，对善事的情感在灵魂中被提升一样。'我还有什么与偶像有关呢？' '我看到了他并观察了他。' 正如约伯在看到上帝后对自己说的话，'我憎恶自己，并以灰尘和灰烬悔改'（约伯记 42:6）；更不用说所有错误的行径了。我憎恶它们所有，现在'我看到了他并观察了他。'

This is a safe, pious, and good sense; but the words, under correction, are fitliest applied unto God himself, as if God rather than Ephraim said thus, 'I will hear him and observe him;' I will do thus and thus; 'I will be as a green fir-tree,' to shade him from danger, and to make him fruitful.
这是一个安全、虔诚和明智的观点；但是，话虽如此，更适用于上帝自己，好像是上帝而不是以法莲这样说的，'我会听他的话并观察他；'我会这样做和那样做；'我会像一棵绿色的冷杉树一样，为他遮蔽危险，使他结果。

Obj. But you will say, Ephraim cannot cast away idols till God respect him first. Therefore, this is promised in the second place. 'Ephraim shall say, What have I to do with idols?' And God shall say, 'I have seen him, heard him, and observed him,' when he hath cast away idols.
但你会说，以法莲在上帝尊重他之前不能摒弃偶像。因此，这是在第二个地方承诺的。“以法莲必说：‘我与偶像有什么关系？’”上帝将说：“我已经看见他，听见他，观察他”，当他摒弃了偶像。

Ans. To this the answer is: Indeed, in the order of nature, God doth first stir us up to pray to him, and promiseth us respect and hearing of our prayers, after which we cast away idols; but the experience of it is after we have done the deed. After that we have found God experimentally gracious, protecting and hearing of us, then we cast away idols. So this experience a Christian finds when he abominates and rejects ill ways. Then he finds God all-sufficient, as indeed God is never fully felt and known till we renounce all other helps. So the general point is,
答案是：确实，在自然的秩序中，上帝首先激励我们向他祈祷，并承诺尊重和倾听我们的祈祷，之后我们才会摒弃偶像；但这种经历是在我们完成行动之后。在我们实际上发现上帝是仁慈、保护和倾听我们的时候，我们才会摒弃偶像。所以，当一个基督徒憎恶和拒绝邪恶的方式时，他会有这种经历。然后他会发现上帝是全足的，因为实际上只有当我们放弃其他所有帮助时，才能完全感受和认识上帝。所以，总的观点是，

Obs. That nothing is lost by renouncing idolatry and carnal confidence in any worldly thing.
注意：放弃偶像崇拜和对任何世俗事物的肉体信心并不会有任何损失。

For God makes a supply in himself. 'I will hear him and observe him.' Nothing is lost, for God will be true of his promise. 'Seek ye first the kingdom of God and his righteousness, and all other things shall be ministered unto you,' Mat. 6:33. The truth of God, and then his mercy, makes this good. Is not God merciful to his children when they renounce all false confidence? In regard of the truth of his promise and mercy, he will make good this, that nothing is lost by cleaving to him. We read in the story of our own times, in King Edward the Sixth's reign, the same day that there was reformation of idolatry in London, purging of churches from roods* and idols, the same day was that noble victory and conquest in the north parts over the enemies (x). So God answered their care in reforming things amiss with good success.
因为上帝在自己里面提供。'我会听他和观察他。'没有什么是失去的，因为上帝会实现他的承诺。'先寻求上帝的国和他的义，其他一切都会供应给你们'，马太福音 6:33。上帝的真理，然后是他的怜悯，使这成为美好。当他们放弃所有虚假的信心时，上帝对他的子民不是仁慈吗？就他的应许和怜悯的真理而言，他会履行这一点，即坚守他不会失去任何东西。我们在我们这个时代的故事中读到，在爱德华六世的统治时期，当伦敦的偶像崇拜得到改革，教堂从十字架和偶像中净化的同一天，北部地区也取得了伟大的胜利和征服（x）。因此，上帝以良好的成功回应了他们改革不当事物的关切。

On the contrary, when we go on with favouring abuses and corruptions, yet expecting good success, it is in vain. Let Ephraim come to say,' What have I to do with idols?' and see then whether God will respect him or not. Do nations or persons think that God will respect them or bless them, whilst they do that which is abominable to him? No; when Ephraim saith, 'What have I to do with idols?' then presently comes, God 'will hear and observe him, and look to him;' as you have it in that gracious promise, 'The eyes of the Lord are open unto all them that fear him, and his ears are open to their prayers,' Ps. 34:15. His eyes and his ears. Indeed, God is all eye and all ear. The best friend in the world cannot have his eye always upon us. The mother's eye cannot be always upon her child. She must have a time to sleep, when neither her eyes nor ears are open to her child's prayers. It may cry, and die in crying sometimes, before she can help it. But if we renounce sin, we have a gracious Father 'who will hear us, observe us, and see us,' and not only hear and see, but, as the Scripture phraise s, do that that follows all this. Where he sees, he will pity and relieve; and where he hears, he will pity and protect.
相反，当我们继续偏袒滥用和腐败，却期望好的结果时，是徒劳的。让以法莲来说，“我与偶像有什么关系？”然后看看上帝是否会尊重他。国家或个人是否认为上帝会尊重他们或祝福他们，而他们却做着上帝所憎恶的事情？不会的；当以法莲说，“我与偶像有什么关系？”那么上帝立刻会“听到、留意他，并照看他”；正如你在那个恩慈的应许中所看到的，“耶和华的眼目看顾敬畏他的人，他的耳朵听他们的呼求”，诗篇 34:15。他的眼睛和他的耳朵。事实上，上帝是全视全听的。世界上最好的朋友也不能时刻关注我们。母亲的眼睛也不能时刻关注她的孩子。她必须有时间休息，当她的眼睛和耳朵对孩子的祈祷关闭时。有时候，孩子可能会哭泣，甚至在她能帮助之前就死去。但如果我们摒弃罪恶，我们有一个仁慈的父亲“会听我们、留意我们、看顾我们”，不仅仅是听和看，正如圣经所说，还会做接下来的事情。 他看到的地方，他会怜悯和帮助；他听到的地方，他会怜悯和保护。

'I have heard him, I have observed him.' God will hear, when once we renounce sin. 'If I regard iniquity in my heart, God will not hear my prayers,' Ps. 66:18, saith David. But when I do not regard iniquity, God will hear my prayers. Then a man may know that God will hear him, when once he hath renounced sin, and comes with clean hands and heart to God. As it is in Isaiah, they were corrupted in their course, and yet came to God, Isa. 1:11, seq, but he rejects all; so in the last of that prophecy, he accounts of their sacrifices as of the cutting off of a dog's neck, because their hands were full of blood, and they were full of sin, Isa. 66:3. Reform abuses, let there be personal and national reformation; and then come and reason the matter with God, and see whether he will regard us or not. The Spirit, it is said, makes requests for the saints, and 'God knoweth the meaning of the Spirit, because it makes request according to the will of God,' Rom. 8:27. The same Spirit that stirs us up to amend our lives, and fly idolatrous courses, the same Spirit stirs us up to pray to God, according to the will of God; and then God hears the desires of his own Spirit. Of all judgments in the world, this is the greatest, to pray and not to be heard; for when we are in misery, our remedy is prayer. Now when that which should be our remedy is not regarded, what a pitiful thing is that? Now, here is an excellent blessing set down, to pray, and for God to hear, 'I will hear him, and observe him.' Because then, God and Ephraim were of one mind, and join in one, therefore God cannot but hear and regard Ephraim, being of his mind, to love and to hate what he loves and hates. As soon as ever the prodigal began to hate his former courses, the father came out to meet him, Luke 15:20, seq.; and so of David, 'I said I will confess my sins to God,' Ps. 32:5. I said, that is, in my heart, I resolved to confess to God, and thou forgavest mine iniquity. God heard his resolution. We cannot else entertain a full purpose to go to God, unless there be a cessation from sin. The prodigal, for all his contrition, was afraid to be shaken off his father, for his dissolute life. Oh, but the father provides a banquet. So it is when we turn to God, and resolve a new life, to cast away our idolatries, and former abominations; presently, 'God hears us, and observes us,' and is ready to meet us.
“我听过他的话，我观察过他。”当我们一旦摒弃罪恶，上帝就会倾听。“如果我心里怀着罪孽，上帝就不会听我的祷告，”大卫在诗篇 66:18 中说。但是当我不再怀着罪孽时，上帝会听我的祷告。那么一个人可以知道，一旦他摒弃了罪恶，带着洁净的手和心来到上帝面前，上帝会听他的祷告。就像以赛亚书中所说，他们在行径上败坏了，但仍然来到上帝面前（以赛亚书 1:11），但他却拒绝了他们所有的祭物；在那个预言的最后，他将他们的祭物视为割断狗颈的行为，因为他们的手满是鲜血，他们充满了罪孽（以赛亚书 66:3）。改革滥用，进行个人和国家改革；然后来与上帝辩论，看他是否会关注我们。据说圣灵为圣徒祈求，“上帝知道圣灵的意思，因为它是按照上帝的旨意祈求的”（罗马书 8:27）。同样的圣灵激励我们改正生活，摒弃偶像崇拜的方式，同样的圣灵激励我们按照上帝的旨意向上帝祈祷；然后上帝会听从他自己的圣灵的愿望。 世界上所有的判断中，这是最伟大的，即祈祷而不被倾听；因为当我们处于困境时，祈祷是我们的救药。现在，当本应是我们的救药却被忽视时，那是多么可悲的事情啊？现在，这里记载了一个极好的祝福，即祈祷，上帝会倾听，“我必倾听他，留意他。”因为那时，上帝和以法莲心意相合，合而为一，所以上帝不能不倾听和关注以法莲，因为他与上帝心意相合，爱和恨他所爱和恨的。当浪子开始憎恶他以前的行为时，父亲就出来迎接他，路加福音 15:20，以后；同样，大卫也是如此，“我说我要向上帝承认我的罪过”，诗篇 32:5。我说，即在我的心中，我决心向上帝承认，你就赦免了我的罪孽。上帝听到了他的决心。除非停止犯罪，否则我们无法完全决心去寻求上帝。浪子尽管悔改，但仍然害怕被他的父亲摒弃，因为他的放荡生活。哦，但是父亲准备了一场盛宴。 当我们转向上帝，决心开始新的生活，摒弃我们的偶像崇拜和以前的可憎行为时，上帝立刻“听到我们，观察我们”，并准备迎接我们。

There is an excellent place, even touching Ephraim himself. 'I have surely heard Ephraim bemoaning himself: Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn me to thee, and I shall be turned; thou art the Lord my God, &c. Is Ephraim a 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 have mercy upon him,' Jer. 31:18. If Ephraim begin to bemoan himself for his folly, presently follows, that God's bowels are turned to him; so it is said of Ephraim here. After he had renounced idols, God's bowels are turned towards him, 'I have heard him, and observed him.' Which yields us a sweet and comfortable consideration, to turn to God from all our sinful courses, because God is so ready to forgive, and to forgive great sins. What if our sin be idolatry, the grand sin of the first table? Yet if Ephraim say, 'What have I do with idols?' (though it be spiritual adultery), yet if Ephraim begin to renounce idolatry, God will say, 'I have heard him, and observed him.' If your sins were 'as red as crimson,' saith God, 'I will make them as white as wool,' &c., Isa. 1:18. Crimson sins, double-dyed sins, it is no matter what they are, if we come to God. There is more mercy in him than sin in us. If Ephraim say, What have I to do with my former evil courses, 'God will hear him, and observe him.'
有一个绝佳的地方，甚至触动了以法莲自己。'我确实听到以法莲为自己而悲叹：你惩罚了我，我受了惩罚，像一头不习惯耕犁的公牛：转向我，我就会转向你；你是我的上主，等等。以法莲是一个亲爱的儿子吗？他是一个可爱的孩子吗？因为自从我对他说话以来，我一直深切地记得他；因此，我的肠子为他而烦恼：我要怜悯他，'耶利米书 31:18。如果以法莲开始为自己的愚蠢而悲叹，紧接着，上帝的肠子就会转向他；就像在这里所说的以法莲一样。在他放弃偶像之后，上帝的肠子转向他，'我听到了他，也观察了他。'这给了我们一个甜蜜而令人安慰的思考，即从我们所有的罪恶行径中转向上帝，因为上帝是如此乐意宽恕，宽恕重大的罪恶。如果我们的罪是拜偶像，第一条诫命的大罪呢？然而，如果以法莲说，'我与偶像有什么关系？'（尽管这是属灵的通奸），但如果以法莲开始放弃拜偶像，上帝会说，'我听到了他，也观察了他。'上帝说，'你们的罪虽像朱红，必变白如雪'，以赛亚书... 1:18. 猩红的罪恶，染得深重的罪恶，无论是什么，只要我们来到上帝面前，他的怜悯比我们的罪恶更多。如果以法莲说，我与我以前的邪恶行径有什么关系，上帝会听到他的声音，并留意他。'

It is never better with a Christian, than when he hath renounced all wicked courses, (though he thinks himself undone if he leaves his former Delilah delights). But there is no such matter, for we shall find an hundredfold more in God, as Christ speaks, 'Whosoever leaves father or mother, brother or sister, house or kindred for me, shall have a hundredfold in this world,' Mat. 19:29; that is, they shall have it in contentment and grace, in peace of conscience, and perhaps in the things of this life in another kind. What lost Abraham when he obeyed God, and forsook his father's house? God was all-sufficient for him. He grew a rich man. And what lost he by giving Isaac to God? He received his son again, of whom there came an innumerable seed. And what lost holy David, in waiting for the time that he should come unto the kingdom, without making haste? He came quietly to the possession of the crown; whereas Jeroboam, who made more haste, after God had told him he should reign, he was cursed in his government, and none of his posterity came to good. There is nothing lost by depending and waiting upon God, and renouncing of carnal confidence. We think naturally we are undone. Oh, there is no such matter, as David speaks, 'When my father and mother forsaketh me, yet the Lord taketh me up,' Ps. 27:10. As we know in the gospel, when the blind poor man was excommunicated and cast out, after he had spoke somewhat stoutly to the Pharisees, 'Will ye also be his disciples?' John 9:27, yet then Christ takes him presently into his company, being expelled by them. What lost he by this? So when Israel had lost all their flesh-pots in Egypt, they had no loss, for God provided them manna from heaven, and what lost they by that? They had angels' food instead of their garlic and onions.
当一个基督徒放弃了所有邪恶的行径时，他的境况从未如此美好（尽管他认为如果离开他以前的享乐，他就完蛋了）。但事实并非如此，因为正如基督所说的，“为了我，舍弃父母、兄弟姐妹、房屋和亲族的人，在这个世界上将得到百倍的回报”（马太福音 19:29）。这意味着他们将在满足和恩典中得到回报，良心得到平安，也许在这个世界上的物质方面也会得到回报。当亚伯拉罕顺服上帝，离开他父亲的家时，他失去了什么？上帝对他来说是充足的。他成为了一个富有的人。当他把以撒献给上帝时，他失去了什么？他又得到了他的儿子，从他而来的后代多不胜数。大卫圣洁地等待着他登上王位的时机，他失去了什么？他平静地继承了王冠；而耶罗波安，他急于行动，上帝告诉他他将成为国王后，他的统治受到诅咒，他的后代没有一个得到好的结局。依靠上帝，等待上帝，放弃肉体的依赖，并没有什么损失。我们在本性上认为我们完蛋了。 哦，没有这样的事情，正如大卫所说的，“我父母离弃我，耶和华必收留我。”（诗篇 27:10）正如我们在福音中所知道的，当那个盲穷人因为对法利赛人说了一些强硬的话：“你们也要作他的门徒吗？”（约翰福音 9:27）之后，基督立刻接纳了他，因为他被他们驱逐出去了。他因此失去了什么？当以色列在埃及失去了他们所有的肉锅时，他们并没有损失，因为上帝从天上赐给他们吗哪，他们因此失去了什么？他们得到了天使的食物，而不是大蒜和洋葱。

'I have observed him.'
我观察过他。

That is, I will have a special eye to him; I will look to him in all conditions and states whatsoever. God never slumbers nor sleeps. Like the master of the house in the parable, who, when the poor man came for bread, Luke 11:5, all the rest being asleep, is awaked, and raised up by the importunity of the poor man. So the great master of the family of heaven and earth, that governs all, he wakes day and night, and never sleeps; herein going beyond the care of the dearest friends we have in the world, for they must have a time to sleep. The mother, though she love the child as her own bowels, yet notwithstanding she must have a resting time, and perhaps in that time the child may miscarry; but God always observes; his eye is always upon his children, they are before him, written 'in the palms of his hands, he hath them in his eye,' Isa. 49:16: as in Exodus, you have there God brought in observing the children of Israel. 'I have seen, I have seen the affliction of my people Israel,' Exod. 3:7. They thought themselves neglected of God, but he tells Moses, 'I have seen, I have seen,' I know it very well; he adds knowledge to sight. So there is no affliction in this world to God's children, but God in seeing sees. As before, he hears the groans and sighs; so he sees the most intimate inward affliction whatsoever that afflicts the soul; as they were grieved in very soul at the tyranny of Pharaoh. Oh, but God in seeing he sees, whose eyes are ten thousand times brighter than the sun! This is a consolation, when one thinks that no man sees and regards; alas, what shall become of me! Why should any man say so, that hath God to go to, who is all eye, and all ear! God hears and sees; his ears are always open, as it is often shewed, especially, Ps. 34:15.
那就是说，我会特别关注他；无论在任何情况和状态下，我都会照顾他。上帝从不打盹也不睡觉。就像比喻中的房主，当一个穷人来要面包时，路加福音 11:5，其他人都在睡觉，他被穷人的迫切请求唤醒并叫醒。因此，天地之家的伟大主人，统治着一切的他，白天和黑夜都醒着，从不睡觉；在这方面，他超越了我们在世界上最亲密的朋友的关怀，因为他们必须有时间睡觉。母亲虽然像自己的肠子一样爱孩子，但她也必须有休息的时间，也许在那段时间里孩子可能会出事；但上帝始终观察着；他的眼睛始终注视着他的子民，他们在他面前，写在他手掌上，他眼中有他们，以赛亚书 49:16：就像在出埃及记中，上帝观察以色列子民。'我看见了，我看见了我百姓以色列的困苦，'出埃及记 3:7。他们认为上帝忽视了他们，但他告诉摩西，'我看见了，我看见了，'我非常了解；他把知识加到视觉中。 所以在这个世界上，上帝的子民没有痛苦，但上帝在看见的时候看见了。就像以前一样，他听到了呻吟和叹息；所以他看见了灵魂所受的最亲密的内在痛苦；就像他们对法老的暴政感到非常痛苦一样。哦，但上帝在看见的时候看见了，他的眼睛比太阳明亮一万倍！这是一种安慰，当一个人想到没有人看见和关心的时候；哎呀，我该怎么办！为什么有人会这样说，他有上帝可以求助，上帝是全知的，全听的！上帝听见和看见；他的耳朵总是敞开的，正如经常显示的那样，尤其是在诗篇 34:15 中。

It is said, 'His ears are open to their prayers, and his eyes to see their afflictions.'

Quest. But with what kind of eye doth God see the afflictions of his children?
但是上帝以怎样的眼光看待他的子民的苦难？

Solution. He sees them with a tender, compassionate eye; for he aboundeth in those affections which he hath put into a father and mother. There is no mother would suffer her child to miscarry, if she could help it. God sees surely* some afflictions are for our good, or he would relieve us; for as he hath a compassionate eye, so he hath a tender heart, and a powerful hand. He sees wicked men also; but his eyes in regard of them are 'like a flame of fire,' not only because he is quick-sighted, but because he sees with a revengeful† eye; and as his eyes are like a flame of fire, so likewise he hath feet of brass to tread them to powder, Rev. 1:14, 15.
解决方案。他以温柔、怜悯的眼光看待他们；因为他充满了他赋予父母的那些感情。如果有可能，没有母亲会让她的孩子流产。上帝肯定看到一些苦难是为了我们的好处，否则他会帮助我们；因为他不仅有怜悯的眼光，还有温柔的心和强大的手。他也看到邪恶的人；但他对他们的眼光是“像火焰一样的”，不仅因为他的目光敏锐，而且因为他以复仇的眼光看待他们；正如他的眼睛像火焰一样，他也有铜脚踩碎他们，启示录 1:14, 15。

Use 1. And this likewise is no little part of our comfort; for when we suffer anything in this world, it is from ill men for the most part, except it be in those afflictions wherein we more immediately deal with God, as in sickness, &c. But in persecution in the world, our trouble lies with men. Therefore it is our comfort, God sees our trouble, and their malice; and as he is ready to help the one, so he is to revenge the other.
使用 1。这同样是我们安慰的一部分；因为当我们在这个世界上遭受苦难时，大多数情况下是来自坏人，除非是在我们与上帝更直接地打交道的苦难中，比如疾病等。但在世界上的迫害中，我们的困扰来自人。因此，我们的安慰是，上帝看到了我们的困扰和他们的恶意；正如他愿意帮助一个人一样，他也愿意为另一个人复仇。

Use 2. And as it is a point of comfort, so of great encouragement to be bold in God's cause. What! shall we be baser than the base creatures? Take but a dog in his master's sight, you see how he will fight. Take the meanest and basest creature, when it hath a superior nature to itself, that it is wiser and greater, that encourageth and sets it on, that it knows will see it take no harm, these base creatures will be courageous; which otherwise if it had none to set it on, had no courage at all, at least not so much. And shall we in the sight of God, and when we are set in his quarrel, and have his encouragement and his command, with promise of his presence and assistance, flinch and fly off then? It argues a great deal of atheism and infidelity of heart. God sees me and looks on me while I fight, and while I stand for his cause. God's cause is true and just, God sees me, and he sees who opposeth me. In regard of the eye of God therefore, let us be courageous in these things that are agreeable to the mind of God, whatsoever they be, whether matters of justice or piety.
使用 2。既然这是一种安慰，也是一种极大的鼓励，要在上帝的事业中勇敢。什么！难道我们会比那些卑贱的生物还卑贱吗？只要在主人面前看到一只狗，你就会看到它如何战斗。即使是最卑微和最卑贱的生物，当它拥有比自己更高级的本性时，它会变得更聪明和更伟大，这会鼓励它并激励它，它知道不会受到伤害，这些卑贱的生物会变得勇敢；否则，如果没有人鼓励它，它根本就没有勇气，至少不会那么勇敢。那么，在上帝的眼中，在我们为他而战，并且得到他的鼓励和命令，并承诺他的同在和帮助的时候，我们会退缩和逃避吗？这表明心中有很多无神论和不信仰。上帝看着我，看着我战斗，看着我为他的事业而站立。上帝的事业是真实而公正的，上帝看着我，他也看着那些与我对立的人。因此，考虑到上帝的眼睛，让我们在与上帝的心意相符的事情上勇敢起来，无论是正义还是虔诚的事情。

Use 3. Again, if God have such an ear to hear us, let us have an ear to hear him, and an eye to look to him. Let us have Moses' eye to look on him who is invisible, Heb. 11:26. His eye is upon us, and let our eye be to him; both may be together. When these two eyes meet; when my heart tells me that God seeth me, and that I see God looking upon me, this makes courageous. Therefore as God hears and sees us, so we must have an eye to see him that is invisible. And so we pass from these words, 'I have heard him and observed him;' and what the prophet's meaning is. 'I have heard him, and will hear him; I have observed him, and will observe him.' For they contain a perpetual action in God; not that he hath, and will not do it now, but what he hath done and will do. That he sets down here in borrowed speeches, for he saith also,
再次使用 3。如果上帝有这样的耳朵来听我们，让我们也有耳朵来听他，有眼睛注视他。让我们拥有摩西的眼睛，看着那不可见的他，希伯来书 11:26。他的眼睛注视着我们，让我们的眼睛注视他；两者可以同时存在。当这两只眼睛相遇时；当我的心告诉我上帝看见了我，我也看见上帝注视着我，这使我勇敢。因此，正如上帝听见并看见我们一样，我们也必须有眼睛看见那不可见的他。因此，我们从这些话中过渡过来，“我听见了他并观察了他”；以及先知的意思。“我听见了他，将继续听他；我观察了他，将继续观察他。”因为这些话包含了上帝的永恒行动；不是他曾经有过，现在不再做了，而是他曾经做过并将继续做。他在这里使用了借来的言辞，因为他也说过，

'I will be like a green fir-tree to him: from me is thy fruit found.'
我将像一棵绿色的冷杉树对待他：你的果实将从我这里找到。

God will be 'like a green fir-tree' in regard of shadow. A fir-tree is a high tree, a goodly, smooth tree, barren in regard of fruit, but it hath thick leaves, which hinders rain from falling upon those who rest under the shadow thereof, and likewise keeps the sun from annoying them. So it is a fit tree for shadow, and the fitter, because it hath no fruit. For usually those trees which spend not themselves this way, they spend themselves in leaves, and have a perpetual greenness, which is supplied with that which should be fruit in fruitful trees. Therefore he sets it down by this comparison of a fir-tree, that so God will keep back all showers, tempests, and storms, and all annoying heat, and he will do it perpetually, as the fir-tree hath a perpetual greenness; and he will do it with pleasure and delight, as it is a delightful shadow. But because the fir-tree hath no fruit on it, God will not only be a shadow to his children to keep ill from them, but he will be a fruitful tree to them. 'From me,' saith God, 'shall thy fruit be found;' that is, whatsoever good thou doest, thou shalt have it from me. All fruitful comfort comes from me, and all grace. Whatsoever is good for thee, for prosperity of soul or body, all is from me. So we see how God conveyeth himself and his mercy here by sweet comparisons, dealing very familiarly with us, and speaking to us in our own language. We will take both in order as they lie.
上帝将会像一棵绿色的冷杉树一样提供阴影。冷杉树是一棵高大、美观、光滑的树，果实不多，但它有茂密的叶子，可以阻止雨水落在树荫下休息的人身上，也可以遮挡阳光的刺激。因此，它是一个适合提供阴影的树，而且更适合，因为它没有果实。通常，那些不用果实来满足自己的树木，它们会用叶子来满足自己，并且拥有永久的绿色，这是用应该是果实的东西来供应富有果实的树木的。因此，他用冷杉树的比喻来说明，上帝将阻止所有的雨水、风暴和暴风雨，以及所有令人讨厌的炎热，他将永远这样做，就像冷杉树永远绿意盎然一样；而且他将以愉悦和喜悦的方式来做，就像它是一个令人愉悦的阴影。但是因为冷杉树上没有果实，上帝不仅会成为他的子民的阴影，保护他们免受邪恶的侵害，而且他还会成为他们的多产树。上帝说：“你的果实将从我这里得到。”也就是说，无论你做什么好事，都将得到我的赐予。所有多产的安慰都来自我，所有的恩典也是如此。 无论对你的灵魂或身体的繁荣来说什么是好的，都是来自我。所以我们看到上帝如何通过甜蜜的比较来传达他自己和他的怜悯，与我们非常亲近地交流，并用我们自己的语言与我们说话。我们将按顺序逐一考虑这两个方面。

God will be as a fir-tree in regard of shadow to the passenger, and keeping off of storms. The great God, and the good God, who is goodness itself, hath provided in this world not only good for us, but hath also promised defences against all annoyances. In the comparison itself, we will observe somewhat concerning the goodness of God; for as in this life we are subject to many inconveniences, wants, and necessities; so God hath supply for all, even outward necessities. We are subject to cold, for that we have the element of fire; we are subject to storms, he hath provided garments, and skill to make them; so in our travels, he hath provided some trees especially to shelter us. We cannot name any inconvenience of this life, but the rich God in his goodness hath provided a suitable supply. Doth God take care for this fading, perishing life, which is but as a vapour? and hath he good things for it, and fences from the ill and annoyances of it, till we have fulfilled our pilgrimage upon earth? And will not that God have a care of our best life of grace that shall end in glory, that we shall have all things necessary for life and godliness, which hath the promise, not of this life only, but of a better, 1 Tim. 4:8. He that is so good to this natural life, will be much more in things concerning a better life, which he would have us mind more. 'I will be as a green fir-tree unto him.'
上帝将成为路人的阴凉之处，避开风暴。伟大的上帝，善良的上帝，他本身就是善良，他在这个世界上不仅为我们提供了好东西，还承诺了对抗一切困扰的防御措施。在这个比较中，我们将观察上帝的善良之处；因为在这个生活中，我们会遇到许多不便、需求和困难；所以上帝为所有人提供了供应，甚至是外在的需求。我们会感到寒冷，因为我们有火元素；我们会遇到风暴，他提供了衣物和制作衣物的技能；所以在旅行中，他特别提供了一些树木来庇护我们。我们无法列举出这个生活中的任何不便，但富有的上帝在他的善良中提供了合适的供应。上帝会关心这个短暂、消逝的生命吗？他会为它提供好东西，并保护我们免受它的困扰和不便，直到我们完成地球上的朝圣之旅吗？ 那位上帝难道不会关心我们最美好的恩典生活，它将以荣耀结束，我们将拥有一切生活和敬虔所需的东西，这是有应许的，不仅仅是这个生命，还有更好的生命，提摩太前书 4:8。他对这个自然生命如此慈善，对于更美好的生命事务，他会更加关心，他希望我们更加关注。'我将成为他的青翠杉树。'

God will be as a fir-tree, especially in regard of shadow, to keep from all annoyance both of storm and of the sun; for the sun in those hot countries annoys them very much, as the spouse complains of her blackness, 'because the sun had shined upon her, Cant. 1:5, 'to be black as the tents of Kedar,' &c. Whence we may observe by the way,
上帝将像一棵杉树一样，尤其是在提供阴影方面，以保护免受风暴和阳光的干扰；因为在那些炎热的国家，阳光会给他们带来很多困扰，就像伴侣抱怨自己的黑色一样，因为太阳照在她身上（《雅歌》1:5），“黑如基达的帐幕”等等。因此，我们可以顺便观察到，

There is not the most comfortable refreshing creature in the world, but take it in excess, it harms and annoys.
世界上没有最舒适的令人耳目一新的生物，但过度使用会造成伤害和烦恼。

What more comfortable than water? yet if it prevail and abound, it is a destroying creature, as we see in the deluge and divers inundations. What more comfortable than fire? and what more terrible if it exceed? What more cherishing, refreshing, and quickening than the sun? Yet in the excessive heat thereof, it scorcheth and parcheth things. So in the sun of prosperity and all other good things in the world, it is best to have and enjoy all things with moderation; for if we have grace to qualify them, all things are good; otherwise the excess hurts us. Therefore beg of God wisdom to temper and moderate the best good in this world, which otherwise hurts us. For even the excessive heat of the sun in those countries makes them glad of the shadow of the fir-tree.
比水更舒适的是什么？然而，如果水泛滥和过多，它就会成为一种毁灭性的生物，就像我们在洪水和各种洪涝中所看到的那样。比火更舒适的是什么？如果火超过了限度，又会变得更可怕。比太阳更滋养、清爽和振奋人心的是什么？然而，在过度的热量下，太阳会灼伤和干燥事物。因此，在繁荣和世界上的其他好事物中，最好以适度的方式拥有和享受一切；因为如果我们有恩典来调节它们，一切都是好的；否则，过度会伤害我们。因此，向上帝祈求智慧来调和和适度地享受这个世界上最好的事物，否则它会伤害我们。因为即使在那些国家，太阳的过度炽热也使他们喜欢杉树的阴影。

Thus God doth not only give a shadow, but a comfortable shadow and defence to his people, which is therefore called 'the shadow of his wings.' 'How oft,' saith Christ to Jerusalem, 'would I have gathered thee, as the hen gathereth her chickens under her wings?' Mat. 23:37. It is not only a shielding from hurts, and dangers, and storms, but a sweet defence, with rest and quiet. As those that are weary compose themselves to rest under a shadow, so in God is our rest; 'Come unto me,' saith Christ, 'all ye that are weary and heavy laden, and ye shall find rest to your souls,' Mat. 11:28. All rest is in Christ, and in God's mercy in Christ. We see, then, after we have forsook idolatry, God is to us instead of all the good we had by idols. We lose nothing by it. 'God will be as a green fir-tree.'
因此，上帝不仅给予人们一个阴影，而且是一个舒适的阴影和保护，因此被称为“他翅膀的阴影”。耶稣对耶路撒冷说：“我多少次愿意聚集你的儿女，如同母鸡把小鸡聚集在翅膀底下。”（马太福音 23:37）这不仅是一种保护免受伤害、危险和风暴的方式，而且是一种甜蜜的防御，带来安宁和宁静。就像疲惫的人在阴影下安静休息一样，在上帝里我们得到了安息；耶稣说：“凡劳苦担重担的人，可以到我这里来，我就使你们得安息。”（马太福音 11:28）所有的安息都在基督里，也在上帝在基督里的怜悯中。因此，我们放弃偶像崇拜后，上帝对我们来说就是我们通过偶像所得到的一切好处。我们不会因此失去任何东西。“上帝将如青翠的松树。”

Whence the point is, there is a protection, rest, and defence provided for God's people, when once they have renounced their idolatry and sinful courses.
一旦人们放弃了偶像崇拜和罪恶的行径，上帝的子民就会得到保护、安息和防御。

Those who refuse the shelter of idols, God will be a shelter unto them, 'a green fir-tree unto them,' another manner of shelter than that which idols or any other creature can give them. Every man will have some shelter, shield, or other to cover him, this or that great man to shield or shelter himself under. A rich man, he hath riches; another, this or that defence. Every man that hath any wit about him will have some shelter, and not lie open to all storms when they come. But the only true shelter is God himself to a Christian. All other refuges are but shadows, that is, they are nothing, but like Jonah's gourd, which may shelter for a time, but there is a worm of vanity that will eat them out. Riches and the favour of men may shelter for a time, but there is a worm at the bottom which will root them out. Death will consume them and those they depend upon. But God is a true shelter to his people, an everlasting habitation, as it is written, 'Thou art our habitation from generation to generation, Ps. 90:1. We dwell in him as in our rock and castle. He is an everlasting habitation, not only a shadow, but a tower and a castle to dwell in. Therefore the only wise man is the Christian. For, as Noah, when the flood came upon the old world, and swept them away, had an ark to save himself in, so have all God's children a house to get over their heads in the worst times, which is God's blessed protection, in whom they are safe. Let us think often of these things. What a blessed thing it is to be in the state of a Christian, that hath alway a certain and sure protection, quiet, and rest in God! And what a fearful thing is it to be as the Ahithophels of this world! to be as Cain, Judas, or Saul! who are shrewd in counsel and policy, and yet, when conscience is awakened by the storm of God's wrath, want a shelter, whilst he who is above conscience, and should be a shelter to them, frowns upon them. What a pitiful state is this! The wickedest man in the world, though he have never so great dependence, parts, and strength from human helps, yet when the storm of God's wrath comes, he is as a naked man in the midst of a storm, and knows not whither to go. Therefore let us be wise to have God for our shelter, if we would not be like these miserable politicians and worldlings.
那些拒绝依靠偶像的人，上帝将成为他们的庇护所，“对他们来说是一棵绿色的杉树”，这是偶像或任何其他生物所无法给予的另一种庇护所。每个人都会有一些庇护所、盾牌或其他东西来保护自己，这个或那个伟大的人会寻求庇护或掩护。一个富人，他拥有财富；另一个人，他有这个或那个防御。每个有智慧的人都会有一些庇护所，在风暴来临时不会暴露在外。但对于基督徒来说，唯一真正的庇护所就是上帝自己。所有其他的避难所都只是影子，也就是说，它们什么都不是，就像约拿的蓖麻树一样，它们可能在一段时间内提供庇护，但其中有一只虚荣的虫子会将它们吞噬殆尽。财富和人们的青睐可能暂时提供庇护，但底部有一只虫子会将它们连根拔起。死亡将消灭它们和它们所依赖的一切。但上帝是他的子民的真正庇护所，是永恒的居所，正如经上所写：“主啊，你世世代代作我们的居所，诗篇 90:1。我们住在他里面，就像住在我们的磐石和城堡里。他是一个永恒的居所，不仅是一个影子，而且是一个可以居住的塔和城堡。 因此，唯一聪明的人是基督徒。因为，就像挪亚在大洪水来临时，将旧世界冲走之前，有一只方舟可以让他自己得救一样，所有上帝的儿女在最困难的时候都有一个房子可以遮风挡雨，那就是上帝的祝福和保护，他们在其中是安全的。让我们经常思考这些事情。成为基督徒的状态是多么幸福啊，他们始终有上帝的确切和可靠的保护，在上帝里面得到宁静和安息！而成为这个世界上的亚希多弗一样，是多么可怕的事情！成为该隐、犹大或扫罗一样！他们在谋略和策略上很狡猾，然而，当良心被上帝的愤怒之风唤醒时，他们却没有庇护所，而那位在良心之上、本应成为他们庇护所的人却对他们皱眉头。这是多么可怜的状态啊！世界上最邪恶的人，即使他从人类的帮助中获得了如此大的依赖、才智和力量，但当上帝的愤怒之风来临时，他就像赤身裸体站在风暴中间，不知道往哪里去。因此，如果我们不想成为这些可怜的政客和世俗人士，让我们明智地选择上帝作为我们的庇护所。

Now, from this, that the shadow is comfortable in those hot countries, where the sun is directly over their heads, comes these sweet phrases in the Psalms and other Scriptures: 'Thou shalt keep me under the shadow of thy wings. As the apple-tree amongst the trees of the forest, so is my beloved amongst the sons. I sat down under his shadow with great delight,' &c., Cant. 2:3. The church speaks of Christ, 'I sat under his shadow with great delight, and his fruit was sweet to my taste.' The like you have in many places in the Psalms. I will name one or two, more pregnant than the rest, to help our memories, and to breed a deeper impression of so comfortable a point. Ps. 63:7. There the psalmist speaks of resting under the shadow of God's wings. And so in that other sweet and excellent psalm, in the greatest extremities of God's people, 'He that dwelleth in the secret place of the Most High,' that is, God, 'shall abide under the shadow of the Almighty,' Ps. 91:1. He says after, 'I will say of the Lord, He is my refuge and fortress;' for where God tells a man that he is a hiding-place and a shadow, there faith adds the application presently; and then he goes on, speaking of himself, 'He shall cover me with his feathers; under his wings will I rest; his truth shall be my buckler. Thou shalt not be afraid of the terror by night; nor of the arrow by day; nor of the pestilence that walketh in the dark. A thousand shall fall,' &c., vers. 4–7. So that we see how God doth that to our souls and conditions that the fir-tree, which is God's good creature, doth to the body in the time of storm and heat, that is, he doth refresh us under the shadow of his wings. He is a sweet, comfortable, and gracious God unto us. This, you see, is a clear truth; yet, because it is so comfortable, we will enlarge it further. Look what God speaks, 'The Lord will create upon every dwelling-place of mount Zion, and upon her assembly, a cloud and smoke by day, and the shining of a flame of fire by night; for upon all the glory shall be a defence,' Isa. 4:5. See what a comfortable shadow God is! He saith, 'He will create.' If they want the comfort of the fir-tree, and such like shadows, he says, 'God will create,' that is, make them of nothing. He will 'create upon every dwelling-place of mount Zion,' where his children dwell, and upon their assemblies, 'a cloud and a smoke by day;' that is, when they are annoyed by the sun, God will create a cloud to keep the rage and the scorching heat of the sun from them, and then a 'shining flame of fire by night,' because in the night we need light, for 'upon all the glory shall be a defence,' that is, upon all the glorious saints of God. They are glory, for there is a Spirit of glory put into them, 1 Pet. 4:14. The people of God, in whom God will glorify himself, are glorious, and shall be further glorified, and they shall in the mean time have a defence by day and by night from all dangers whatsoever.
现在，从这一点来看，在那些炎热的国家，阳光直射在他们的头上，阴影是舒适的，这就是诗篇和其他经文中出现的这些甜蜜的词句的来源：“你要用你的翅膀遮蔽我。如同森林中的苹果树，我的良人在众子中，我欢欢喜喜地坐在他的荫下。”（雅歌 2:3）教会谈论基督，“我欢欢喜喜地坐在他的荫下，他的果子甘甜可口。”在许多诗篇中都有类似的表达。我将提到一两个比其他更有力的例子，以帮助我们记忆，并给我们留下更深刻的印象，因为这是一个如此令人舒适的观点。诗篇 63:7 中，诗人谈到了在上帝的翅膀下休息。在另一首甜美而卓越的诗篇中，在上帝的子民遭受最严重的困境时，“住在至高者隐密处”的人，也就是上帝，“必住在全能者的荫下”（诗篇 91:1）。 他说：“我要说耶和华是我的避难所和保障。”因为当上帝告诉一个人他是一个藏身之处和庇护所时，信心立即加以应用；然后他继续说：“他必用自己的翎毛遮蔽我，我要投靠在他的翅膀下；他的真实必作我的盾牌。你必不怕黑夜的惊吓，白日的箭矢，或在黑暗中行走的瘟疫。千人仆倒在你旁边……”（诗篇 91:4-7）。所以我们看到上帝对我们的灵魂和处境所做的，就像松树在风暴和炎热时对身体所做的一样，也就是在他的翅膀的阴影下给我们带来了清凉。他对我们来说是甜蜜、舒适和仁慈的上帝。这是一个明显的真理；然而，因为它如此令人舒适，我们将进一步扩展它。看看上帝说什么：“耶和华必在锡安山和她的会众上，造成白天的云烟，夜间的火焰，因为在一切的荣耀之上必有遮蔽。”（以赛亚书 4:5）。看看上帝是多么令人舒适的阴影！他说：“他要造成。”如果他们想要杉树的舒适和类似的阴影，他说，'上帝会创造'，也就是说，从无中创造它们。他将在锡安山的每个住所上 '创造'，他的儿女们居住的地方，以及他们的聚会上，'白天有云彩和烟雾'，也就是说，当他们被太阳困扰时，上帝会创造云彩，使他们免受太阳的炙热和热情，然后在夜晚有 '明亮的火焰'，因为在夜晚我们需要光明，因为 '荣耀上都有保护'，也就是说，对于上帝荣耀的众圣徒都有保护。他们是荣耀的，因为上帝将荣耀的灵放在他们里面，彼得前书 4:14。上帝的子民，上帝将在他们身上显扬自己，是荣耀的，将来还会更加荣耀，与此同时，他们将在白天和黑夜中得到保护，免受一切危险。

Thus it is clear that God will be a shadow to his people, as the fir-tree, which is an allusion to that grand passage of his providence in conducting the children of Israel out of Egypt, where God, to guide them, provided a 'cloud by day, and a pillar of fire by night,' Exod. 14:20. The same pillar which was lightsome to the Israelites, was dark to the Egyptians, which cloud and pillar of fire continued, God conducting them, till they came into the land of Canaan. He shadowed them by day with a cloud, and lighted and heated them by a pillar of fire at night, thus conducting them till they came to Canaan. So we, passing through the wilderness of this world till we come unto our celestial Canaan, heaven, God will be a 'cloud' by his gracious special providence, to keep all ill whatsoever from us, and a 'pillar of fire' to lighten and direct us till we come to our heavenly Canaan, where he will be all in all, when we shall need neither sun nor moon, nor have anything to annoy us, Rev. 7:16. There the noonday shall not burn us with heat of the sun, nor the fire by night. When we are in heaven there shall be no annoyance of the creature. There shall be no more want of light, because we shall have all light and refreshing there for ever and ever. For, as it is written, then 'all tears,' all sorrow, and cause of sorrow, shall be for ever wiped away, an allusion whereunto we have comfortably set down, Ps. 121:7. The more we shall enrich and refresh our memories with thinking of these things, the more comfort will sink into our hearts. The 121st psalm is all spent on comfort in this kind. 'I will lift up mine eyes to the hills, whence cometh my salvation. My help cometh from the Lord, who made heaven and earth,' all my help is from him. 'He will not suffer my foot to be moved; he that keeps Israel will neither slumber nor sleep.' 'He will not slumber;' that is, his eyes are always open to see, as his ears to hear. 'Behold, he that keepeth Israel doth neither slumber nor sleep. The Lord is thy keeper, thy shadow, so that the sun shall not smite thee by day, nor the moon by night. The Lord shall preserve thy going out and thy coming in, from this time for ever.' Thus we see this Scripture is a large gloss and commentary upon this truth, that God, with a special providence and protection, cares for his children, to keep them from all ill. He will be as the fir-tree to them in regard of shadow. Whence we observe in special,
因此，很明显上帝将成为他的子民的影子，就像杉树一样，这是对他在引导以色列子民离开埃及的伟大事迹的暗示，上帝为了引导他们，在白天提供了一朵云，夜晚则是一根火柱，出埃及记 14:20。对以色列人来说，这根火柱是明亮的，但对埃及人来说是黑暗的，这朵云和火柱一直存在，上帝引导他们，直到他们来到迦南地。他在白天用云彩为他们遮蔽，夜晚用火柱为他们照明和取暖，这样引导他们直到来到迦南。同样，我们在穿越这个世界的荒野时，直到来到我们的天上迦南，上帝将通过他恩典的特殊引导成为一朵“云彩”，使我们远离一切不好的事物，并成为一根“火柱”照亮和引导我们，直到我们来到天上的迦南，那里他将成为一切，我们将不再需要太阳或月亮，也不会有任何困扰我们的事物，启示录 7:16。在那里，正午的阳光不会炙烤我们，夜晚的火焰也不会伤害我们。当我们在天堂时，不会有任何受造物的困扰。 因为我们将永远拥有所有的光明和清新，所以再也不会缺少光明。正如经上所写，那时所有的眼泪、所有的悲伤和悲伤的原因都将永远被抹去，我们已经舒适地引用了诗篇 121:7。我们越是用这些事物来丰富和滋润我们的记忆，我们的心中就会越多的安慰。第 121 篇诗全篇都是关于这种安慰的。"我要向山举目，我的帮助从何而来？我的帮助从耶和华而来，造天地的神。"我的所有帮助都来自他。"他必不叫你的脚摇动，保护以色列的，必不打盹，也不睡觉。" "他必不打盹"，意思是他的眼睛总是睁开的，看得见，他的耳朵也听得见。"看哪，保护以色列的，他既不打盹，也不睡觉。耶和华是你的保护者，是你的影子，白日必不伤你，夜间也不伤你。耶和华要保护你，你出你入，从今时直到永远。"因此，我们看到这段经文是对这个真理的广泛注释和评论，即上帝以特殊的关怀和保护照顾他的子民，使他们远离一切邪恶。他将像杉树一样为他们提供庇护。我们特别观察到的是，

That this life of ours, whilst* we come to heaven, is subject to scorchings and many annoyances, and those both outwardly and inwardly, from ourselves and from others.
我们的生活，在我们进入天堂之前，受到许多烦恼和困扰的折磨，无论是来自外界还是内心，无论是来自自己还是他人。

First, for outward annoyances, how many of them is our poor life subject unto! and for inward terror and boiling heat of conscience, when God in anger discovers himself unto us, and sets our sins in order before us. Oh then, if we have not a shadow; if God in mercy through Jesus Christ be not a shadow to keep that boiling heat from us, what will become of the poor conscience? especially if Satan adds his poisoned fiery darts, poisoning, inflaming the conscience with temptations to despair, Ps. 50:21, as if God had forsaken and were angry; or when God seems angry, then he seems like a consuming fire. Oh, who can abide it, when all these fiery temptations are joined with God's anger! Yet the dearest of God's saints are subject to these inward boiling heats of God's anger. 'My God, my God, why hast thou forsaken me,' said the head of the church himself, Matt. 27:46; and see how Job complains, 'Thou hast set me as a butt to shoot at,' Job 16:12. And, in regard of this spiritual desertion, David complains much throughout the Psalms. So this our life is subject to outward and spiritual annoyances from God, from Satan, and from ourselves and the world; every way annoyed with scorchings and heat, what need [of] a shadow, a protection, a defence else? That supposeth this.
首先，对于外在的烦恼，我们的可怜生活受到了多少的影响！对于内心的恐惧和良心的沸腾，当上帝愤怒地向我们显现，并将我们的罪行摆在我们面前时，又有多少呢。哦，如果我们没有一个遮蔽物；如果上帝通过耶稣基督的怜悯不是一个遮蔽物来保护我们免受这种沸腾的热量，可怜的良心将会怎样呢？特别是如果撒旦加入他那些带有毒素的火箭，用绝望的诱惑毒害、点燃良心，如同诗篇 50:21 所说，好像上帝已经离弃并发怒；或者当上帝似乎发怒时，他就像一团吞噬的火。哦，当所有这些火热的诱惑与上帝的愤怒结合在一起时，谁能忍受得了呢！然而，上帝最亲爱的圣徒也会受到这些内心沸腾的愤怒的影响。教会的领袖自己说：“我的神，我的神，你为什么离弃我？”（马太福音 27:46）；看看约伯如何抱怨：“你把我当作靶子来射击。”（约伯记 16:12）至于这种属灵的离弃，大卫在诗篇中也经常抱怨。 所以我们的生活受到来自上帝、撒旦、我们自己和世界的外在和精神上的困扰；在各个方面都受到灼热和炎热的困扰，需要有阴影、保护和防御。这就是所假设的。

If this be so, then consider how fearful the condition of those people is, that are not under the shadow of the Almighty; who have not God as a fir-tree to shadow and cover them; that he is not a cloud by day to, and a pillar of fire by night; that have not him for a hiding-place to spread the wings of his mercy over them. What is the state of such people? surely howsoever God feed them, and fills their belly with good things in this world for a time; yet their case will be fearful, when God lets loose conscience, and Satan's fiery darts against them. Judge then hereby what our state is by nature without God. The same sun which cherisheth and comforteth, also tortures and scorcheth us: so God is a sun, a quickening sun to his children, Mal. 4:2, yea, a vigorous sun, who hath healing under his wings; but to the wicked he is a scorching and consuming fire, Heb. 12:29. 'It is a fearful thing to fall into the hands of the living God,' Heb. 10:31, who is so dreadful. He will not be a shadow to the wicked in an excellent manner. He indeed permits them to have many shadows in this world, many sweet comforts, and keeps them also from many dangers; but they have not that worthy portion which Hannah had from her husband, 1 Sam. 1:5, love at the hour of death. And in time of temptation, when these comforts leave them, what shadow have they then? none at all, but are as naked men in a storm, subject to the fury of God's eternal wrath. The things which are most comfortable to God's people are most terrible to them, as it is said in one of those plagues poured out upon antichrist (for all the vials there spoken of tend to the punishing of antichrist), there is a vial poured forth upon the sun, Rev. 6; which reflecting and lighting upon them, causeth them to blaspheme, they were so scorched with it. The sun, by probable interpreters, is said to be the word of God, which, when it is opened, is sweet and comfortable to God's people, but shining upon men that are naught, especially at the hour of death, in affliction and in distress, it speaks no comfort to them, but causeth them to despair, rage and storm. Nay, profane men, when they are at the best, they rage and storm at the direction of the sun, because it discovers to them that which they would not have known.
如果是这样的话，那么请考虑那些没有在全能者的庇荫下的人的可怕处境；他们没有上帝作为一棵松树来遮蔽和保护他们；他不是白天的云彩，夜晚的火柱；他们没有他作为藏身之处，展开他怜悯的翅膀覆盖他们。这样的人的状态是什么？无论上帝如何供养他们，在这个世界上用美物填满他们的肚子，他们的情况将是可怕的，当上帝释放良心和撒旦的火箭攻击他们时。因此，凭此判断我们在没有上帝的情况下的本性是什么。同样的太阳既滋养又安慰我们，也折磨和炙烤我们：上帝也是一位太阳，是他儿女的生命之光，玛拉基书 4:2，是一位有治愈之力的太阳，他的翅膀下有医治；但对于恶人来说，他是一把炙烤和毁灭的火，希伯来书 12:29。“落在活神的手里，真是可怕的事”，希伯来书 10:31，因为他是如此可怕。他不会成为恶人的卓越庇荫。 他确实允许他们在这个世界上拥有许多幻影，许多甜蜜的安慰，并且也保护他们免受许多危险；但他们没有像哈拿一样从丈夫那里得到值得称赞的份额，撒母耳记上 1:5，在临终时的爱。在诱惑来临时，当这些安慰离开他们时，他们还有什么幻影呢？根本没有，而是像赤身裸体的人在风暴中，受到上帝永恒愤怒的威胁。对上帝的子民来说最舒适的事物对他们来说是最可怕的，正如在倾倒在敌基督身上的那些灾祸中所说的（因为那里提到的所有瓶子都是为了惩罚敌基督），有一个瓶子倒在太阳上，启示录 6；当它反射和照射在他们身上时，使他们亵渎，因为他们被它烧伤了。太阳，根据可靠的解释者所说，是上帝的话语，当它被打开时，对上帝的子民来说是甜蜜和舒适的，但对那些不好的人，特别是在临终时，在困苦和痛苦中，它没有给他们带来任何安慰，反而使他们绝望、愤怒和暴怒。 不，亵渎的人，即使在最好的时候，他们也会对太阳的方向发怒和咆哮，因为它向他们揭示了他们不愿意知道的事情。

Use 1. Now, what use should we make of this? Will God be a shadow to his people to keep them from all evil, as his promise was to Abraham in the covenant of grace: 'I will be thy buckler,' to keep ill from thee, and 'thy exceeding great reward,' Gen. 15:1. And in the Psalms, God promiseth to be a sun for good, and a shield to keep off all ill, Ps. 84:11. Will God bestow good, and keep off ill from us? Then labour to come willingly under the shadow of the Almighty, to serve him, and to make God in covenant our God, that he may be a 'shield and a hiding-place' unto us, and a shadow in all extremities whatsoever. Those that attend upon great persons, they do it upon this hope: Oh, if I belong to such a great person, he will shelter me, that every base person shall not wrong me; I shall now have some prerogatives. Doth carnal policy teach poor creatures who are subject to abuse it, to get some shelter of great, noble men to be privileged? and shall not spiritual wisdom teach us to get under the great God, under the shadow of his wings? None can come near to annoy us without his special will and leave, as in the story of Job. The devil durst not annoy him, Job 1:12, nor enter into the swine, Mat. 8:31, much less hurt God's children. Shall we not, therefore, get under the service of our God? can any man shelter us better? There is no service to that of a king; but is there any service to the King of kings, and Lord of lords? Will he suffer his children to be abused in his own sight, or his followers disgraced? Surely no. Therefore make this use of it, to get into the service of the great God, which is a rich, secure, and safe service.
现在，我们应该如何利用这一点呢？上帝会成为他的子民的影子，保护他们免受一切邪恶，就像他在恩典的约中对亚伯拉罕所应许的那样：“我要作你的盾牌”，保护你免受灾祸，“我要赐给你极大的赏赐”（创世记 15:1）。在诗篇中，上帝应许成为善的太阳，护卫我们远离一切邪恶（诗篇 84:11）。上帝会赐福并保护我们免受灾祸吗？那么，努力甘心地投靠全能者的影子下，侍奉他，使上帝在约中成为我们的上帝，这样他就能成为我们的“盾牌和藏身之处”，在任何困境中都是我们的庇护。那些侍奉伟大人物的人，他们这样做是基于这样的希望：哦，如果我属于这样一个伟大的人，他会庇护我，让任何卑鄙的人都不能伤害我；我现在将拥有一些特权。肉体的策略教导那些容易受到虐待的可怜人，去寻求伟大、高贵的人的庇护，以获得特权。难道属灵的智慧不应该教导我们去投靠伟大的上帝，躲在他翅膀的影子下吗？除非是在约伯的故事中，没有人能够接近我们，伤害我们，没有上帝的特别意愿和许可。 魔鬼不敢惹他，约伯记 1:12，也不敢进入猪群，马太福音 8:31，更不用说伤害上帝的儿女了。因此，我们难道不应该侍奉我们的上帝吗？有谁能比他更好地庇护我们？没有什么服务比侍奉国王更高尚；但有什么服务比侍奉万王之王、万主之主更高尚吗？他会容许他的儿女在他眼前受辱，或者他的追随者受到耻辱吗？当然不会。因此，要利用这一点，进入伟大上帝的服务，这是一项富有、安全和可靠的服务。

Use 2. Again, it yields us an use of resolution, for to obey God, and to go boldly on in a good course. What should we fear, when God is our master? He will shield us, and keep us safe, and give his angels charge over us, to shew that he hath a care over us. Indeed, he hath many keepers under him, but he is the grand keeper, who sets all a-work. For angels, magistrates, ministers, and our friends keep us; but God's Spirit within us, and his gracious good providence without us, are our chief keepers. Therefore let all our care be to serve God, and to be in his ways. He will keep us in his ways. What an encouragement is this to be in good courses, where we may look for the shadow of the Almighty God, without tempting of him! If a man be in an ill way and course, he cannot look that the Almighty should shadow him. His heart will tell him, now God may withdraw his shelter and wing from me; he may leave me naked to the devil and to the malice of men; he may strip me of all comfort in my soul and conscience, and give me up to terrors of heart out of his way. If I trust him now, I tempt him, because he will be a defence only in his own ways. Therefore let us labour always to be in those ways, and then God will be as a green fir-tree unto us.
再用一次，它给我们带来了一个决心的用途，即顺服上帝并勇敢地继续走在正确的道路上。当上帝是我们的主人时，我们还有什么可害怕的呢？他会庇护我们，保护我们，并派遣他的天使来照料我们，以显示他对我们的关怀。确实，他有许多看守者，但他是最高的看守者，他让所有人都开始工作。因为天使、政府官员、牧师和我们的朋友都保护着我们；但上帝的灵在我们内心，他慈爱的善意在我们外面，才是我们最主要的保护者。因此，让我们全心全意事奉上帝，走在他的道路上。他会保守我们在他的道路上。这是多么鼓舞人心的动力，让我们走在善良的道路上，我们可以在那里寻找全能的上帝的庇护，而不是试探他！如果一个人走在邪恶的道路上，他不能指望全能者庇护他。他的心会告诉他，现在上帝可能会从我身上撤回他的庇护和翅膀；他可能让我赤身裸体地面对魔鬼和人的恶意；他可能剥夺我在灵魂和良心中的所有安慰，并让我陷入心灵的恐惧之中，远离他的道路。如果我现在信靠他，我就是在试探他，因为他只会在他自己的道路上成为我的防御。 因此，让我们始终努力走在这些道路上，那么上帝将会像一棵绿色的杉树对待我们。

Use 3. And, last of all, let it be an use of comfort unto us, for all the time of our life to come. Whatsoever may come, we yet pass under a buckler. Let a whole shower and shot of arrows* fall upon us, we have a buckler. 'Thou, Lord, art my buckler; thou, Lord, art my defence, my hiding-place, my castle,' Ps. 18:1, 2. We are subject to a world of dangers whilst we live here, but we have God instead of all, to keep off all. He is a buckler, a shield, a shadow, and a hiding-place. Let what ill soever be presented to our thoughts, there is in God some fence against it. For this purpose we have many excellent passages in Ps. 18, which was made after a great deliverance. 'I love the Lord, my buckler, my shield, my defence,' as if he should say, I have in my lifetime been annoyed with many troubles, but I have found experience of God in all. 'He is my buckler, my shield, my fence,' everything to me. So let us comfort ourselves in this. Let come what will come, all shall come well to God's children. He will keep them, if not outwardly, yet in that they most desire to be kept in. He will preserve their spirits 'from every evil work,' 2 Tim. 4:18, from doing ill, and from desperate falling from God; and he will guard them inwardly, 'by the peace of God which passeth understanding,' Philip. 4:7. It shall guard their hearts; they shall have inward peace in the midst of all the troubles of this world: a great comfort! What a rejoicing is it to a poor passenger, when he passeth by the highway side in a hot, burning day, or in a storm, to see a goodly high tree, with spreading boughs, that he may hide and repose himself under it from the storm or heat. This pleaseth him marvellously, as Jonah's gourd did him. Do these outward poor contentments so refresh us in this world? and shall we not think that God, which provides such poor contentments for this sorry life in this world, will he not provide a shadow in regard of the main dangers? Surely he will, if we trust him, and shew our trust by casting ourselves upon him in obedience suitable to our calling. Saith the apostle, 'I am persuaded that neither things present, nor to come, nor life, nor death, nor anything, shall be able to separate us from the love of Christ Jesus our Lord,' Rom. 8:38, 39. Therefore let us be afraid of nothing that can befall us. God will be a shield and a buckler, and all in all to us in a good way. We have abundance of comfort everywhere in Scripture, and want nothing but faith to apply it home in practice. Therefore we ought to beg of God so to enlarge our faith, that as his promises and comforts are very large, so may our vessels be to retain all these excellent comforts and sweet promises.
使用 3。最后，让它成为我们未来生活中的安慰。无论发生什么，我们仍然在一个盾牌下通过。让整个箭雨和箭雨落在我们身上，我们有一个盾牌。'耶和华啊，你是我的盾牌；耶和华啊，你是我的保护，我的藏身之处，我的堡垒'，诗篇 18:1, 2。我们在这里生活时面临着许多危险，但我们有上帝代替一切，抵挡一切。他是一个盾牌，一个遮蔽物，一个影子和一个藏身之处。无论我们的思想中出现什么不好的东西，上帝都有一些防御措施。为此，我们在诗篇 18 中有许多优秀的经文，这是在一次伟大的拯救之后制作的。'我爱耶和华，我的盾牌，我的保护，'好像他要说，我一生中遇到了许多麻烦，但我在其中都经历了上帝。'他是我的盾牌，我的保护，我的防御，'对我来说是一切。所以让我们在这方面安慰自己。无论发生什么，对上帝的儿女来说，一切都会好起来。他会保护他们，即使不是在外面，也会在他们最渴望保护的方面保护他们。他将保护他们的灵魂 '免受一切邪恶的工作'，提摩太后书。 4:18，远离作恶，远离绝望地背离上帝；他会在内心保护他们，“因为神所赐的平安是过人之理所不能测的”（腓立比书 4:7）。它将保护他们的心灵，在这个世界的一切困扰中，他们将拥有内心的平安：这是一种巨大的安慰！对于一个可怜的旅客来说，当他在炎热的一天或风暴中经过公路边时，看到一棵高大的树，有着茂密的树枝，他可以在其中躲避和休息，远离风暴或炎热，这会使他非常高兴，就像约拿的葫芦一样。这些外在的贫困满足在这个世界上如此让我们感到舒适？难道我们不认为上帝为这个悲伤的生活在这个世界上提供了这样的贫困满足，他不会在主要的危险面前提供一片阴影吗？如果我们信靠他，并通过适合我们的呼召的顺从将自己投入他的怀抱，那么他肯定会这样做。使徒说：“我深信无论是现在的事，是将来的事，是生命的事，是死亡的事，是天使的事，是掌权的事，是现在的事，是将来的事，是权能的事，是高处的事，是深处的事，是别的受造之物，都不能叫我们与神的爱隔绝，这爱是在我们的主基督耶稣里的”（罗马书 8:38-39）。因此，让我们不要害怕任何可能发生的事情。 上帝将成为我们的盾牌和保护者，在各个方面都对我们有益。圣经中到处都有丰富的安慰，我们只需要信心来实践。因此，我们应该恳求上帝扩大我们的信心，使我们的容器能够容纳所有这些美好的安慰和甜蜜的应许。

All other comforts in the world are but like Jonah's gourd; for all other shadows yield only a shadow for a while, and then the sunshine or east wind is like a worm to nip them asunder. Never trust, then, or lean to such shadows as these be, of friends, riches, &c., which are shadows men ordinarily rely upon. I have such and such a friend, a place, and the like, my mountain is thus and thus strong. All these are Jonah's gourds. There is a worm of vanity will be at the root of all, and consume all. All other shadows are but mere shadows. What is more transient than a shadow? But God's shadow is like a green fir-tree. It never fails nor forsakes us, as all other shadows and contentments do whatsoever. But God saith, 'He will be like a green fir-tree unto thee.' Yet this is not all, nor enough, for after this he adds,
世界上的其他一切安慰都只像约拿的蓖麻树一样；其他所有的阴影只能暂时提供一个阴影，然后阳光或东风就像一只虫子将它们咬断。所以永远不要相信或依赖这些阴影，比如朋友、财富等。我有这样那样的朋友，一个地方，等等，我的山势如此强大。所有这些都是约拿的蓖麻树。虚荣的虫子将在根部出现，并消耗一切。其他所有的阴影只是纯粹的阴影。还有什么比阴影更短暂的呢？但上帝的阴影就像一棵绿色的杉树。它永远不会失败，也不会抛弃我们，而其他所有的阴影和满足都会。但上帝说，'他将像一棵绿色的杉树对待你。'然而，这还不是全部，也不够，因为在此之后他补充说，

'From me is thy fruit found.'

God is not only to his children a fir-tree in regard of shadow, that tree abounding in leaves very thick, whereby we are kept from annoyance of scorching heats of troubles and terrors of conscience and persecution, &c. This is not all, but he saith also,
上帝不仅对他的子民而言是一棵松树，提供浓密的树叶遮荫，使我们免受烦恼的炎热、良心的恐惧和迫害等困扰。这还不是全部，他还说，

'From me is thy fruit found.'

A fir-tree, though it be for thickness of the leaves a very good shade, yet it is a barren, fruitless tree; but God is such a tree as hath both shadow and fruit. In God there is a supply of all wants whatsoever. All the scattered excellencies of all creatures being united in God, and eminent in him, it is in him, and in him in a divine, gracious, eminent, and comfortable manner. All the creatures, as they come from God, are his creatures, neither is there any creature but hath somewhat of God in it. Therefore, God vouchsafes to take names from the creatures. To be a rock of salvation, he is as a rock to build on; to be a shadowing tree, because he is a defence from ill; and to be a fruitful tree, because he yields good, and comfort, and grace, as he doth fruit. When we see anything that is useful, we may say, this we have from God in an eminent manner, this preservation and comfort. Do I in my passage to heaven find such comfort in the creature? When I am passing through a wild place, have I such comfort in the shadow of a tree? or when I am hungry, am I so refreshed by a fruitful tree? What comfort, then, is there in God, in heaven, in glory, when there are such comforts in the way of my pilgrimage in this world? Therefore, God is said here, both to be a fir-tree and a fruitful tree. For then the passenger travelling through a wild, barren place, thinks himself made when he can retire from the scorching of the heat, and also therewithal find fruitfulness. Shade and fruit concurring, he thinks himself marvellously happy. This is the state of a Christian that hath God for his God, being in covenant with him. He is not only a strong protection and defence from all annoyance (as God shadows us, and is a buckler from all evils, both inward and outward, from Satan, and all kind of evils and wrath), but he is also a fruitful tree too. 'From me is thy fruit found.'
一棵杉树，虽然因为叶子的浓密而能提供很好的阴凉，但它是一棵不结果实的树；但上帝是一棵既有阴影又有果实的树。在上帝那里，有着对一切需求的供应。所有生物的各种卓越之处都集中在上帝身上，并在他身上显著地、恩慈地、卓越地和舒适地表现出来。所有的生物，因为它们来自上帝，都是他的创造物，没有任何生物不带有上帝的一些特质。因此，上帝愿意从生物中取名。他是拯救的磐石，因为他是可以依靠的磐石；他是遮荫的树，因为他是防御邪恶的；他是多产的树，因为他带来善良、安慰和恩典，就像带来果实一样。当我们看到任何有用的东西时，我们可以说，这是我们从上帝那里以一种卓越的方式得到的，这是保护和安慰。在我通往天堂的旅途中，我是否在生物中找到了这样的安慰？当我穿过荒野时，我是否在一棵树的阴影下得到了这样的安慰？或者当我饥饿时，我是否在一棵多产的树下得到了这样的滋养？ 在这个世界上，我朝圣的旅途中有这样的安慰，那么在上帝、天堂和荣耀中还有什么安慰呢？因此，上帝在这里被称为一棵坚固的树和一棵多产的树。当旅客穿越荒凉的地方时，他觉得自己已经得到了满足，因为他可以远离灼热的炎热，并且还能找到丰饶。阴凉和丰饶同时存在，他觉得自己非常幸福。这是一个拥有上帝作为他的上帝，并与他立约的基督徒的状态。他不仅是一个强大的保护和防御，使我们免受一切困扰（因为上帝庇荫我们，是我们免受撒旦、各种邪恶和愤怒的盾牌），而且他也是一棵多产的树。“你的果子是从我这里得到的。”'

THE THIRTEENTH SERMON
第十三篇布道词

I am like a green fir-tree; from me is thy fruit found.—HOS. 14:8.
我像一棵绿色的杉树；你从我这里找到果实。

THIS holy prophet, as we heard heretofore, did prophesy more than sixty years among the ten tribes, even until the time immediately preceding their captivity and misery, in like manner as Jeremiah and Ezekiel did to the other Jews. Now, because in the worst times God always had a remnant, and yet hath, therefore it is the prophet's care, in this chapter which we have gone over, to instruct them in divers particulars of reformation, as we have heard at large, 'to return to the Lord,' 'to take words to themselves,' which words, as we have heard, are also taught them, backed with many sweet promises and encouragements in God's answer to their petitions: the last whereof insisted and stood upon was this, that God promiseth to be like a green fir-tree unto Ephraim, who personated all the ten tribes. Ephraim thought before to shadow and fence himself by idols, and league with other idolatrous nations, which were like Jonah's rotten gourd unto them, poor shadows and defences; but saith God, 'I will be a fir-tree' for shadow to Ephraim, to defend him from all dangers whatsoever; and then in the next place he adds,
这位圣洁的先知，正如我们之前所听闻的，预言了超过六十年的时间，直到他们被掳和遭受苦难的时候，就像耶利米和以西结对其他犹太人所做的一样。现在，因为在最糟糕的时候，上帝总是有一小撮余民，而且现在仍然有，所以在我们刚刚讲解的这一章中，先知关心的是教导他们进行各种改革，正如我们听到的那样，“归向耶和华”，“对自己说话”，这些话语，正如我们所听到的，也是在许多甜蜜的应许和上帝对他们祈祷的回应中教导他们的：其中最后一个坚持并强调的是，上帝应许要像一棵绿色的冷杉树一样对以法莲（代表所有十个支派）提供庇护。以法莲之前曾试图通过偶像和与其他拜偶像的国家结盟来掩护自己，但上帝说：“我要成为以法莲的冷杉树”，为他提供庇护，使他免受任何危险；然后在接下来的地方，他补充说，

'From me is thy fruit found.'

A fir-tree is a green tree, but it hath no fruit. The excellencies of the creatures are applied to God, but not the defects. Therefore, when comparisons are taken from the creatures and given to God, we must always except the defects, supplying the same by some other clearing comparison. So God is not only a fir-tree for shelter and defence, but he is a fruitful tree. So a fir-tree is not; and therefore without comparison, God hath more in him than any creature hath. For all that excellency which is in all the creatures is in him, and that in a far more eminent manner; therefore, he is both a shelter and fruit. If a passenger in distress have not only a fir-tree to shelter him and shadow him, but a fruit-tree also to feed him, he thinks he is made when God thus comforts him. So a Christian, he hath not only shelter from the wrath of God, but he hath also a place of rest and quiet, the mercy of God to keep him, and the word and sacraments to feed him. God is a fruit-tree as well as a fir-tree.
一棵冷杉是一棵绿树，但它没有果实。生物的优点可以应用于上帝，但缺点不可以。因此，当从生物中进行比较并将其应用于上帝时，我们必须始终排除缺点，并通过其他清晰的比较来补充。所以上帝不仅仅是一棵冷杉提供庇护和防御，他也是一棵多产的树。而冷杉则不是；因此，不用比较，上帝比任何生物都更加丰富。因为所有生物中的卓越之处都在他身上，并且以一种更加卓越的方式存在；因此，他既是庇护又是果实。如果一个处于困境中的旅客不仅有一棵冷杉来庇护和遮蔽他，还有一棵果树来供养他，他会觉得上帝这样安慰他就已经足够了。同样，一个基督徒不仅有避开上帝的愤怒的庇护所，还有一个安静和安宁的地方，上帝的怜悯来保护他，以及上帝的话语和圣礼来滋养他。上帝既是冷杉也是果树。

'From me is thy fruit found.'

That is, whatsoever is graciously or comfortably good to us, in us, or issues from us, is all from God. Hence first of all we observe for our instruction,
这意味着，无论是对我们来说什么是仁慈或舒适的好事，无论是在我们内部还是从我们身上发出的，都是来自上帝。因此，首先我们要注意的是为了我们的教导，

From a man's self comes nothing that is graciously good.
一个人自身所产生的，没有任何令人悦纳的善良。

Whatsoever is savingly good is altogether from God. 'Without me,' saith Christ, 'you can do nothing,' John 15:5. Saint Paul was wondrous chary* of this point. 1 Cor. 15:10 he saith 'he laboured more abundantly than they all: yet not I' (he recalls himself), 'but the grace of God in him that did all;' and of myself, as of myself, I cannot so much 'as think a good thought.' It is from God that we have means to make us fruitful, and from the gracious working of his Spirit comes it that they are effectual. That we think a good thought, or open our mouths to speak a good word, it is from God's Spirit enabling us thereto. 'Open thou my mouth,' saith the psalmist, 'and my lips shall shew forth thy praise.' We are tongue-tied and our lips sealed unless God open them. We cannot speak one savoury, seasonable word to further our accompt. We may speak empty words, but never a word comes from the heart that is gracious and good, but it must be by the Spirit of God. It is he who works all our works in us and for us. 'He begins the good work in us, and perfects it to the day of the Lord,' Isa. 26:12, Phil. 1:6. The truth of this is wondrous clear.
凡是真正善良的都完全来自上帝。基督说：“离开我，你们不能做什么。”（约翰福音 15:5）圣保罗非常重视这一点。他在哥林多前书 15:10 中说：“我比他们众人更加努力，然而不是我，而是上帝的恩典在我里面做了一切。”至于我自己，我甚至不能想出一个好念头。我们之所以能够结果，是因为上帝给了我们方法，而他的圣灵的恩慈工作使这些方法有效。我们能够想出一个好念头，或者张开嘴说出一个好话，都是因为上帝的圣灵使我们有能力这样做。“求你开我的口，我的嘴必传扬你的赞美。”诗篇作者说。除非上帝打开我们的口，否则我们是说不出一个有益的、适时的话来帮助我们的事业的。我们可以说空洞的话，但从来没有一个出自内心的、有恩慈和善良的话，不是由上帝的圣灵所赐。他在我们里面和为我们完成我们的一切工作。“他在我们里面开始了善工，并将其完成，直到主的日子。”（以赛亚书 26:12，腓立比书 1:6）这个真理是非常清楚的。

If this be so, then undoubtedly the differences in the graces of men, it is from another, merely from God and God's Spirit. There is indeed difference in men, but this is originally fetched from the grace of God's Spirit. The good use of freedom, that we talk so much of, it is from God, as well as the endowments of it. We have free will, but the use of it is not in our power, to use this or that at our pleasure; for 'it is God which gives the will and the deed,' Phil. 2:13, of his good pleasure. Not only the deed, but the will too; we should make the will an idol else. For so many wills, so many idols, if we think one man in himself can difference himself by his will.
如果是这样的话，那么人们的恩赐之间的差异无疑是来自另一个，仅仅是来自上帝和上帝的圣灵。的确，人与人之间存在差异，但这源自上帝的恩典。我们所谈论的自由的良好运用也是来自上帝，就像自由本身的赋予一样。我们拥有自由意志，但是如何运用自由意志并不在我们的掌握之中，我们不能随心所欲地使用这个或那个；因为“是上帝在你们心里运行，为要成就他的美意”，腓立比书 2:13。不仅是行为，还有意愿；否则我们会把意愿当作偶像。因为意愿不同，偶像就不同，如果我们认为一个人可以通过自己的意愿使自己与众不同。

Again, in that God saith, 'From me is thy fruit found,' we may learn hence,
再次，从上帝说的“你的果实是从我这里得到的”这句话中，我们可以从中学到

That fruit that is gracious comes from us and from God too.
那种仁慈的果实既来自我们，也来自上帝。

It is our fruit and God's, so that there is a subordination of gracious works under God. The fruit we have is from God, yet it is our fruit too.
这是我们的果实，也是上帝的，因此在上帝之下有一种恩慈工作的屈从。我们拥有的果实来自上帝，但也是我们自己的果实。

Quest. How can this be?
问题：这怎么可能？

Sol. Yes, easily. We speak the words, but it is God that opens our lips. We believe, but it is God that gives us grace to believe. We do the action, but God gives us grace to do it. God opened the heart of Lydia to believe, Acts 16:14, so that God and we meet together in the same action. We have parts, understanding, will, affections, bodies and souls. Therefore the actions are said to be ours, because God works in us as understanding creatures; but God sets the wheel a-going, so that the actions are originally his, and ours subordinately under him, 'From me is thy fruit found.'
是的，很容易。我们说出这些话，但是是上帝打开我们的嘴唇。我们相信，但是是上帝给予我们信仰的恩典。我们采取行动，但是是上帝给予我们行动的恩典。上帝打开了吕底亚的心去相信，使得上帝和我们在同一个行动中相遇。我们拥有理解、意愿、情感、身体和灵魂的部分。因此，这些行动被说成是我们的，因为上帝在我们这些有理解力的生物中工作；但是上帝启动了这个轮子，所以这些行动最初是他的，而我们在他的统治下是次要的，“你的果子是从我这里得来的。”

If so be that God and man join in one action ('From me is thy fruit found;' as though he should say, Whatsoever thou hast or sayest that is good, it is from me; here we see how, and why good works cannot merit, though they come from God, as all goodness doth), yet in regard they come from us too, we add some tainture thereunto from our corrupt nature. What God and Christ himself doth, is absolute and perfect, as justification; but what fruit he works in us, there is somewhat of the old Adam in us, which taints the beauty of the work. It is God's fruit, coming from him, and yet our fruit also, coming from us; which being so much tainted should humble us, in that we add nothing to the truth of God's work in us, but abasement and defilement by our corruptions. 'From me (saith God) is thy fruit found,' so much as is supernaturally good; but because our nature is not altered on the sudden, but still tastes of the 'old leaven,' 1 Cor. 5:7, therefore there can be no meriting of salvation by any works we do, because they are not perfectly good.
如果上帝和人类在一项行动中合而为一（“你的果子是从我这里得来的”；好像他在说，无论你拥有或说的是什么好的东西，都是来自我；在这里我们看到了为什么好的行为不能获得回报，尽管它们来自上帝，因为所有的善良都是如此），然而考虑到它们也来自我们，我们会在其中加入一些腐败的痕迹。上帝和基督自己所做的事情是绝对完美的，比如称义；但他在我们身上所做的果子中，我们身上还有一些旧亚当的东西，这玷污了工作的美丽。这是上帝的果子，来自他，也是我们的果子，来自我们；因为它们被如此玷污，所以我们应该谦卑，因为我们对上帝在我们身上的工作没有增添任何真理，只是通过我们的腐败降低和玷污。上帝说：“你的果子是从我这里得来的”，只要是超自然的好；但因为我们的本性不会突然改变，仍然尝到“旧酵”，所以我们不能通过我们所做的任何工作来获得救恩，因为它们并不完全好。

Use 1. The clearing of these points, in our judgment, they serve to work in us a deep humiliation, seeing that we have nothing in ourselves but stains and defilements, all that is good in us coming from God, 'From me is thy fruit found.' What is from ourselves then, if all good in us comes from God? We are a barren and a cursed soil, nothing that is good can come from us. Even as the earth was cursed after Adam's fall, and brought forth nothing but briers and thorns, so our soul naturally is a cursed soil in itself, and brings forth nothing but weeds and thorns. Our hearts are like the barren wilderness, full of evil, noisome lusts and affections. Therefore this serves to abase us, that we be not lifted up with any good in us; for as that is altogether from God's Spirit, so likewise we of ourselves add nothing to it, but somewhat which may diminish the value thereof.
使用 1. 在我们的判断中，这些观点的澄清使我们深感羞辱，因为我们自己身上除了污点和污染之外，没有任何好的东西，我们身上的一切好处都来自上帝，“你的果子是从我这里得来的。”那么，如果我们身上的一切好处都来自上帝，那么我们自己有什么呢？我们是贫瘠和被诅咒的土壤，没有任何好的东西可以从我们这里产生。就像亚当堕落后地被诅咒一样，只生出荆棘和蒺藜，我们的灵魂本质上也是一个被诅咒的土壤，只生出杂草和蒺藜。我们的心就像贫瘠的荒野，充满邪恶、恶臭的欲望和情感。因此，这使我们谦卑，不要因为我们身上有任何好处而自高自大；因为那完全是来自上帝的圣灵，我们自己并没有为此增添任何东西，只是可能减少其价值的一些东西。

Use 2. Here, again, for matter of judgment, you have a difference between the state of nature and the state of grace, I mean of innocent nature, for in Adam we had a standing in ourselves, being trusted with our own good; but now under the second covenant, under the second Adam, Christ Jesus, we have many graces to fit us for heaven, and many good works we do, but all the fruit we have and yield is from God. So that now this is a grand difference. Adam, as it were, had the keeping of his own happiness locked up in himself; but we have our happiness, graces, and whatsoever is good for us, shut up in Christ as the spring and fountain, which is the reason of the perpetual stability and permanent condition of God's children, once his and ever his. And put the case, we want this or that help, yet this prejudiceth not the perpetuity of the condition of God's children, because those graces which come immediately from God's Spirit, may be conveyed sometimes without means, as well as with them. Therefore, whatsoever decay is in the branches that are grafted into this noble Vine, Christ Jesus, in whom we bear all the fruit we bear, yet notwithstanding there is life everlasting for us in the root, which is by little and little distilled into us. The leaves may fall, outward things may decay, but there is life alway in the root of a Christian, because he is in Christ, and hath his fruit from him; he cannot want fruit, no more than Christ can want influence and vigour, John 15:5. Which shews us the excellent state of a Christian under the new covenant of grace, that now we fetch all out of ourselves, and it is happy for us that we do so. For without Christ we can do nothing. As without the soul the body can do nothing, so without the Spirit of Christ we can do nothing; from him is all. This is the reason why we must not trust to any grace in ourselves, that comes from us, because grace comes from God in Christ. Trust God, the spring whence it comes, whose the fruit is: God the Father in Christ, from whom all fulness comes, and is derived unto us, or else we make but an idol of grace, if we trust too much to grace. Look to the spring whence all comes to us. 'From me is thy fruit found.'
使用 2。在这里，再次，就判断而言，你会发现自然状态和恩典状态之间的差异，我指的是无辜的自然状态，因为在亚当时代，我们自己拥有一种立足之地，被信任为我们自己的利益；但是现在在第二个约束下，在第二个亚当，基督耶稣的约束下，我们有许多恩典使我们适应天堂，并且有许多善行，但我们所拥有和产生的一切果实都来自上帝。所以现在这是一个重大的区别。亚当可以说是将自己的幸福保留在自己身上；但我们的幸福、恩典和任何对我们有益的东西都被封存在基督里，作为泉源和源头，这就是上帝的儿女永恒稳定和永久状态的原因，一旦是他的，就永远是他的。而且假设我们需要这样或那样的帮助，但这并不影响上帝的儿女的永恒状态，因为那些直接来自上帝的恩典有时可以在没有手段的情况下传递，就像有手段一样。 因此，无论嫁接到这棵高贵的葡萄树基督耶稣上的枝条中有多少腐朽，我们所结的一切果实都是在这根源中，也就是我们内心中的永恒生命。叶子可能会落下，外在的事物可能会腐朽，但是作为基督徒，我们的根源中始终有生命，因为我们在基督里，我们的果实也是从他而来；我们不会缺乏果实，就像基督不会缺乏影响力和活力一样（约翰福音 15:5）。这向我们展示了在恩典的新约下，基督徒的卓越状态，现在我们从自己身上获取一切，这对我们来说是幸福的。因为没有基督，我们一无所能。正如没有灵魂，身体一无所能，没有基督的灵，我们也一无所能；一切都来自他。这就是为什么我们不能依靠自己内在的任何恩典，因为恩典来自上帝在基督里。相信上帝，相信恩典的源头，果实的主人是上帝，上帝在基督里，一切丰盛都来自他，并流向我们，否则我们就只是把恩典当做偶像来信靠。要看向一切来自我们的源头。 'From me is thy fruit found.'

Quest. Again, for further instruction, What is the reason that some have more grace than others, and more comfort, some having grace and comfort in one degree, and some in another?
问题。再次，为了进一步指导，为什么有些人比其他人拥有更多的恩典和安慰，有些人在某一程度上拥有恩典和安慰，而有些人在另一程度上拥有恩典和安慰？

Sol. Hence it is: 'From me is thy fruit found.' It comes from the freedom of God in Christ, who according to his good pleasure gives the will and the deed, whence we have grace sometimes in the vigour, sometimes in a weaker and lesser degree, the fault being in ourselves too. Yet, notwithstanding, there is a liberty in the Spirit of Christ, to give a more or less measure of grace, to shew that our good we do springs not from ourselves. Which also is the reason of the difference betwixt Christians, because God will shew that he is the disposer and the dispenser of his own graces and comforts. And that is the reason also why we must perform this duty of waiting upon God in the use of means, though we find no sense of grace and comfort from him for the present, 'From him our fruit is found.' Wait his leisure. He suspends grace and comfort until a fit time, in regard of the degree; but yet there is alway some grace left, though he suspends the increase thereof until a fit time, because he would have us know that it is of his giving. Christians who are acquainted herewith, they will not tie God to their time, but humbly go on in the use of means, who though they find not their spirits and their comforts enlarged so as at other times, nor so great, nor as other folks are; yet can say, Lord, thou givest the will and the deed according to thy good pleasure, all comes from thee; therefore I will use the means and depend upon thee because I have all from thee freely. God gives a spirit of prayer, and then the thing we pray for, all is from him, 'From me is thy fruit found.' Do we find the ordinances fruitful, the preaching of the word to open our understandidgs, to kindle our affections, to enlighten our judgments? It is the Spirit of God that joins with the means, that are dead of themselves, to make them fruitful. What are the ordinances without God, but empty conduit-pipes of themselves? Therefore, 'From me is thy fruit found.'
因此，这就是原因：“你的果实是从我这里得到的。”这来自上帝在基督里的自由，他根据自己的喜悦给予意愿和行动，我们因此有时候在力量上有恩典，有时候在较弱和较少的程度上有恩典，这也是我们自己的过错。然而，尽管如此，基督的灵中有一种自由，可以给予更多或更少的恩典，以显示我们所做的善行并不源自我们自己。这也是基督徒之间的差异的原因，因为上帝要显示他是自己恩典和安慰的分配者。这也是为什么我们必须在使用方法时履行等候上帝的责任，即使我们目前没有从他那里感受到恩典和安慰，“我们的果实是从他这里得到的。”等待他的闲暇。他会暂停恩典和安慰，直到合适的时机，考虑到程度；但是总是有一些恩典留下来，尽管他会暂停增加，直到合适的时机，因为他希望我们知道这是他给予的。 熟悉此事的基督徒不会将上帝束缚在时间上，而是谦卑地继续使用方法，即使他们发现自己的心灵和安慰没有像其他时候那样扩大，也没有其他人那么大，他们仍然可以说：“主啊，你按照你的喜悦给予意愿和行动，一切都来自你；因此，我会使用方法并依靠你，因为我一切都是从你那里自由得到的。”上帝赐予祷告的灵，然后我们祷告的事情，一切都来自他，“你的果子是从我这里得到的。”我们是否发现仪式富有成效，神的话语的传讲打开我们的理解，点燃我们的感情，启迪我们的判断？正是上帝的灵与本身无生命的方法结合在一起，使它们结果。没有上帝，仪式只是空洞的管道。因此，“你的果子是从我这里得到的。”'

Use 3. This should teach and direct us also in all things to look up to God in all use of means. Lord, I may read, hear, and use helps and means long enough, to little or no purpose, unless thou give a blessing. Paul may plant and Apollos may water, but if thou give not fruit from heaven, all is to no purpose, 1 Cor. 3:6. We forget this, and therefore prosper accordingly. We think we can work fruit out of the means, by our own wit. Oh! it is not so! Whatsoever is comfortable or gracious in the use of means, it is merely God's blessing. And therefore seeing all our fruit whatsoever, that is good, comes from God, let us stir us up to practise the spiritual worship of God, to adore God, to beg of his fulness in Christ Jesus, and likewise to resign ourselves in all conditions unto him. Lord, I put myself upon thee; all my fruit is from thee; thou canst sanctify any condition unto me. This adoration and resignation are parts of the spiritual worship of God. And likewise the service of the Lord in fear and reverence, that inward service of the Spirit; all depends upon this, that all our fruit is from God. Therefore I must serve him, and serve him as he must be served, in spirit and truth, John 4:24. What makes a man reverence another? I depend upon him; without him I sink. Will this make a man serve man? And will it not make us serve God, and serve him with fear? What breeds an awful fear? This, that if he withdraw his influence, I fall into sin, despair, and discomfort. So that the ground of all fear of God, and service springing from this fear, it is from hence, that from him all my fruit, all my grace and comfort, is found; therefore I must have grace to serve him, as a God in fear. For if the soul be not possessed and seasoned with this heavenly doctrine, that all comes from him, then surely where is God's service? What becomes of it? Where is that adoration and magnifying of God in our hearts? Where's that putting off ourselves upon him in all conditions?
使用 3. 这也应该教导我们在一切事情上都要仰望上帝，使用各种手段。主啊，我可能读书、听讲和使用帮助和手段很长时间，但除非你赐福，否则一无所获。保罗可以栽种，亚波罗可以浇灌，但如果你不从天上赐下果实，一切都是徒劳的，哥林多前书 3:6。我们忘记了这一点，因此我们的繁荣也相应地减少。我们认为我们可以凭借自己的智慧从手段中获得果实。哦！不是这样的！无论在使用手段中有多么舒适或有恩典，那都完全是上帝的赐福。因此，既然我们所有的好果子都来自上帝，让我们激励自己去实践对上帝的属灵敬拜，崇拜上帝，在基督耶稣里祈求他的丰满，并在一切境况中将自己归附给他。主啊，我将自己交托给你；我所有的果实都来自你；你能使任何境况成为对我的圣化。这种崇拜和归附是对上帝的属灵敬拜的一部分。同样，敬畏和敬重中的主的服侍，那灵的内在服侍，都取决于我们所有的果实都来自上帝这一点。 因此，我必须侍奉他，以他所要求的方式侍奉他，以心灵和真理侍奉他，约翰福音 4:24。是什么让一个人尊敬另一个人？我依赖他；没有他，我就会沉沦。这会让一个人侍奉人吗？难道这不会让我们侍奉上帝，并以敬畏侍奉他吗？是什么造就了一种敬畏的恐惧？这是因为如果他撤回他的影响力，我就会陷入罪恶、绝望和不安。所以，对上帝的一切敬畏和由这种敬畏而产生的侍奉的根源，就是因为从他那里得到了我所有的果实、恩典和安慰；因此，我必须有恩典来敬畏地侍奉他作为上帝。因为如果灵魂没有被这个天上的教义所拥有和调味，即一切都来自他，那么上帝的侍奉在哪里？它在哪里？我们的心中那个崇拜和赞美上帝的地方在哪里？在各种情况下，我们将自己脱离出来归于他的地方在哪里？

Use 4. Again, this enforceth another part of God's spiritual and heavenly worship, cleaving to God in our affections, especially these two, in our faith and love; that as all comes from and by Jesus Christ, so thereby we may draw from him the fruit of grace and comfort. So that this spiritual cleaving and uniting of our souls to Christ, it comes from this, that I have all from him, therefore I must cleave to him; seeing whatsoever is spiritual, holy, and comfortable I must have from him. Therefore if we would worship God in spirit and truth, as we should do, and set him up in his due place in the soul, let us labour to have our judgments sanctified in this, that all comes from God. If we were surely grounded in the goodness, mercy, and riches of God's grace, and knew that all our fruit comes and is from him, this would make us to conclude that therefore it is reason that we should worship him and depend upon him strictly. As the prophet speaks of idols, that they can neither do us good nor harm, Jer. 10:5, enforcing that they should not fear them, so we may say of all other things distinct from God, they can neither do good nor harm, except God enable them. Will you be slaves to men? They cannot do good nor harm, but as God uses them, whose creatures they are. Therefore the worship of God is also founded hence, that God does all good or harm. If men do it they do it from him, he gives them leave; as it is said of Shimei, God bid him rail on David, 2 Sam. 16:10. If they do us good, they are his conduits, whereby he deriveth good to us; therefore all is from him. We see then how all the true and hearty worship of God comes from this, 'From me is thy fruit found.'
再次使用 4。这强调了上帝的另一部分属灵和天上的敬拜，即我们在感情上与上帝紧密联系，特别是在我们的信仰和爱中；正如一切都来自并通过耶稣基督，我们可以从他那里得到恩典和安慰的果实。因此，我们灵魂与基督的这种属灵紧密联系和合一，源于我从他那里得到一切，所以我必须紧紧依附他；因为凡是属灵、圣洁和舒适的，我必须从他那里得到。因此，如果我们想要按照我们应该做的那样以心灵和真理敬拜上帝，并在灵魂中确立他的正当地位，让我们努力使我们的判断在这方面得到圣化，即一切都来自上帝。如果我们确信上帝的恩慈、怜悯和丰富的恩典，知道我们所有的果实都来自他，这将使我们得出结论，因此我们应该敬拜他并严格依靠他。正如先知在论及偶像时所说的，它们既不能给我们带来好处，也不能给我们带来伤害（耶利米书 10:5），强调我们不应该害怕它们，我们也可以说其他与上帝不同的事物也是如此，除非上帝使它们有能力。 你会成为人的奴隶吗？他们不能做善也不能做恶，只能按照上帝使用他们的方式行事，因为他们是上帝的创造物。因此，对上帝的崇拜也是由此而来，因为上帝行善或行恶。如果人们这样做，是因为他们从他那里得到了许可；正如关于示每的记载所说，上帝命令他辱骂大卫（撒母耳记下 16:10）。如果他们对我们行善，他们就是上帝传递善意给我们的渠道；因此，一切都来自他。我们看到，所有真实和真诚的对上帝的崇拜都源自这一点，“你的果子是从我这里得来的。”'

Use 5. This should make us likewise, as to worship God in spirit and in truth, so to be resolute in good causes, whatsoever come of it. Look for a ground, and then be resolute; because all comes from God, who will stand by us in his own cause and quarrel.
使用 5。这应该使我们同样地，以灵和真理来敬拜上帝，以便在任何情况下都坚定不移地追求善事。寻找一个基础，然后坚定不移；因为一切都来自上帝，他将在自己的事业和争端中支持我们。

But if I forsake this and that support, I shall lay open myself to injuries and wrongs.
但是如果我放弃这个和那个支持，我将使自己暴露于伤害和冤屈之中。

Mark what the Spirit of God saith, 'Ye that love the Lord, hate that which is evil,' Ps. 97:10. But if I hate that which is evil, idols, &c., as Ephraim here doth, I shall be despised and trampled upon. No! saith he, 'God preserves the souls of his; he will be a shield and a buckler; a sun and a shield; and no good thing shall be wanting to them that lead a godly life,' Ps. 84:11. God will be a sun for all good, and a shield to keep off all ill; therefore let us be resolute in good causes. Whence comes all shifting, halting, imperfect walking, and inconstances in the ways of God, but from this, that men know not where to have men? They are not grounded on this, that whatsoever is fruitful and good comes from God, who will give whatsoever is fruitful and good in depending upon him. This made the three children in Daniel courageous. They knew they should have fruit from God; that is, grace, comfort, and peace, the best fruit of all. And therefore 'know, O king, that we will not worship thine idol, nor fall down before it,' Dan. 3:18. So holy Esther, being well grounded, could say, 'If I perish, I perish,' Esth. 4:16. I know the cause is good; and if all help in the creature be removed and taken away, yet I shall have fruit in God.
马可，听神的话，'你们爱主的，要恨恶罪恶'，诗篇 97:10。但是，如果我恨恶罪恶，像以法莲在这里所做的，我将被蔑视和践踏。不！他说，'神保护他的子民；他将是他们的盾牌和保护者；他将是太阳和盾牌；那些过虔诚生活的人将不会缺少任何好事物'，诗篇 84:11。神将成为一切善良的太阳，一切邪恶的盾牌；因此，让我们在善事上坚定不移。为什么在神的道路上会有所有的摇摆、犹豫、不完美的行走和不坚定呢？因为人们不知道在哪里找到人。他们没有根基，不知道一切多产和善良都来自神，依靠他将得到一切多产和善良。这使得但以理的三个少年勇敢无畏。他们知道他们将从神那里得到果实；也就是说，恩典、安慰和平安，这是最好的果实。因此，圣洁的以斯帖，有了坚实的根基，可以说，'我就死就死'，以斯帖记 4:16。 我知道原因是好的；即使所有对生物的帮助都被移除和拿走，我仍然会在上帝那里得到果实。

Let us therefore carry this about us, as a principle of holy life, to know that our good is hid up in God, and not in the creature; so that if all help were taken away, yet we have it immediately, purer and better in the fountain. What if there were not a creature in the world to help me? What if all were against me? Yet God may make all their powers and endeavours fruitful. There is such fruit from God, that he can make the worst things which befalleth us fruitful when he pleaseth. There is a blessing in curses and crosses, a good fruit in them! Who can do him harm that God turneth the bitterest things he suffers to his good? Let none be daunted in a good cause, but go on resolutely, seeing God hath all in himself. Was not Moses forty days without any earthly comfort on the mount? Exod. 34:28. And Christ also without natural sustentation so long? Mat. 4:2. Did not God give light without a sun in the first creation? We are tied to means, but he is not. We think if such friends and helps be taken away, that then all is gone; but what were they? Were not they means which God used at his good pleasure, and cannot he give comfort without them? Yes, certainly! The greatest comfort and grace is ofttimes given immediately from God, when he salutes the soul by his own Spirit, as he did Paul and Silas in the dungeon; who, in the midst of discomfort, had their spirits enlarged to sing hymns at midnight, Acts 16:25, God reserving that comfort for that time. Therefore seeing all comfort is from God, and he is not tied to this or that means, nay, can bless all contrary means, is not this a ground of resolution?
让我们因此将这作为圣洁生活的原则，知道我们的善良藏在上帝里面，而不是在创造物中；所以即使所有的帮助都被拿走，我们仍然立刻在源头中拥有更纯净、更好的。如果世界上没有一个创造物来帮助我，那又怎样？如果所有的人都反对我？然而上帝可以使他们所有的力量和努力都结出果实。有这样的果实来自上帝，他可以在他愿意的时候使我们遭遇的最糟糕的事情变得有益。诅咒和十字架中有祝福，其中有好果子！上帝能够将他所遭受的最痛苦的事情转化为他的益处，谁能伤害到他呢？让没有人在一个正当的事业中气馁，而是坚定地继续前进，因为上帝在他自己里面拥有一切。摩西不是在山上四十天没有任何地上的安慰吗？出埃及记 34:28。耶稣也不是没有自然的供养那么长时间吗？马太福音 4:2。在第一次创造中，上帝不是在没有太阳的情况下给予了光吗？我们被束缚于手段，但他不是。我们认为如果这样的朋友和帮助被拿走，那么一切都完了；但他们是什么呢？难道他们不是上帝按照他的喜悦使用的手段吗？他不能在没有它们的情况下给予安慰吗？是的，当然可以！ 最大的安慰和恩典常常直接来自上帝，当他用自己的灵来问候灵魂时，就像他在监狱里问候保罗和西拉一样；他们在不舒适的环境中，他们的灵魂被放大，于午夜时分唱诗歌，使徒行传 16:25，上帝为那个时刻保留了那份安慰。因此，既然所有的安慰都来自上帝，他并不局限于这种或那种方式，甚至可以祝福所有相反的方式，这难道不是一个决心的基础吗？

Use 6. Therefore now make a use of comfort of it, seeing all fruit is from God, who is in covenant with his children in Jesus Christ, and who will improve all his attributes for their good, his wisdom, goodness, power, and mercy. Let them therefore take comfort to themselves, that howsoever the world may take their friends from them, riches, liberty, and what you will, can they take God and fruit from them? No! 'From me is thy fruit found.' If they could take away the Spirit of God, grace, and comfort from us, it were something; but can they do that? No! The worst they can do is to send us to heaven, to the fountain of all grace and comfort; so that in this world they cannot cast us into any condition wherein we cannot have communion with God, in whom all the scattered excellencies of the creature are gathered together, meeting as it were in a centre. It is he that comforts us in our friends, that shews bowels to us in our mothers, wisdom and care towards us in our parents. The bowels of a mother, the care of a friend, the strength of wise assistance, hath he not all in himself, if all be taken away? He hath all. Therefore let Christians comfort themselves, that they can never be in a condition wherein fruit shall be taken from them. The poor worldling labours all his life for fruit, riches, and friends; and when he dies, then his fruit faileth him and falls, his leaf withereth. What becometh of his fruit then? He laboured for that which yields him nothing but vexation and death. But a Christian doth otherwise; he labours for grace and comfort to keep his communion and peace with God; and when all is taken away, either by the injury and wrongs of men, or by the extremity of the times, or as all will, in the hour of death, his fruit is most after, in death, and after death, more than can be by our narrow hearts conceived in the excellency thereof. Oh! the excellent estate of a Christian! Imagine such a one to have a tree that grows in heaven, and sends forth fruit and branches to him in whatsoever state he is in. And so indeed God reacheth fruit from heaven to the soul, being in prison and misery. He reacheth from thence the fruit of grace, of spiritual strength and comfort: a blessed estate! Therefore let Christians comfort themselves in their condition, 'that all their fruit is from him;' and that God especially will then shew himself abundant when they stand most in need of him. Other trees bear no fruit in winter and in storms, but God giveth fruit most in the worst times. He is a God that comforteth the abject. As it is 2 Cor. 7:6; and here is said, that 'in him the fatherless findeth mercy.' We have most fruit from him in the worst times. Then especially he delighteth to shew himself a God, when no comfort can be had from the creature.
因此，现在要好好利用这个安慰，看到一切的果实都来自上帝，他与他的儿女在耶稣基督里立约，并且他会运用他的智慧、善良、力量和怜悯来造福他们。因此，让他们安慰自己，无论世界如何夺走他们的朋友、财富、自由，他们能夺走上帝和果实吗？不！“你的果实是从我这里得来的。”如果他们能夺走上帝的灵、恩典和安慰，那还算是点什么；但他们能做到吗？不！他们最坏的情况是把我们送到天堂，到所有恩典和安慰的源头；所以在这个世界上，他们无法使我们陷入与上帝无法交流的境地，在上帝里面，所有散落的美好都聚集在一起，仿佛汇聚在一个中心。他在我们的朋友中安慰我们，在我们的母亲中表现出怜悯，在我们的父母中显示智慧和关怀。如果一切都被夺走，母亲的怜悯、朋友的关怀、智慧援助的力量，他难道不都拥有吗？他拥有一切。 因此，让基督徒安慰自己，他们永远不会处于失去果实的境地。贫穷的世俗人一生都在为果实、财富和朋友劳作；当他死去时，他的果实消失并落下，他的叶子枯萎。那么他的果实去了哪里？他为了那些只带给他烦恼和死亡的东西而劳作。但基督徒却不同；他努力追求恩典和安慰，以保持与上帝的交流和平安；当一切都被人的伤害和冤屈、时代的极端或死亡的时刻夺走时，他的果实在死亡中最为显著，在死亡之后更是如此，超出了我们狭窄的心灵所能想象的卓越之处。哦！基督徒的卓越境地！想象一个人拥有一棵在天堂生长的树，无论他处于什么状态，都会给他带来果实和枝条。事实上，上帝确实将果实从天堂传递给那些身处囚禁和痛苦中的灵魂。他从那里传递恩典、属灵的力量和安慰：多么有福的境地！ 因此，让基督徒在他们的处境中安慰自己，“他们所有的果实都来自他”，而且当他们最需要他时，上帝尤其会显现自己丰盛。其他树木在冬天和风暴中不结果，但上帝在最糟糕的时候赐予最多的果实。他是安慰卑微者的上帝。正如哥林多后书 7:6 所说：“然而那安慰卑微之人的上帝，借着提多来安慰了我们。”在最糟糕的时候，我们从他那里得到最多的果实。尤其是在无法从造物中得到安慰的时候，他特别喜欢显现自己是一个上帝。

Therefore do not despair, but lay up this against evil times; never fear for the time to come. Let the mountains be cast into the midst of the sea, and let the earth and all rage, as the psalmist says, and let things run upon a head; come what can come, God is where he was, and God's children are where they were, in regard of the main comfort, Ps. 46:2. They cannot be in such a condition, as that they can be deprived of their God, and of his assistance: 'From me is thy fruit found.' Therefore care not for any condition that thou art in, this or that, thou shalt have that condition which shall be comfortable to thee, though many like beasts go on, and look for no fruit from God.
因此，不要绝望，而是为邪恶的时代储备力量；不要害怕未来的时光。正如诗篇所说，让山被投入海中，让大地和一切愤怒，让事情发展到极端；无论发生什么，上帝仍在原地，上帝的子民也在原地，就主要的安慰而言，他们不会处于这样的境地，以至于被剥夺了上帝和他的帮助：“你的果实是从我这里得到的。”所以不要担心你所处的任何境况，无论是这样还是那样，你将拥有对你来说舒适的境况，尽管许多人像野兽一样继续前行，不指望从上帝那里得到任何果实。

Use 7. And let this also be an encouragement, to walk with God sincerely and uprightly in all times, not fearing any creature, or danger from the creature, because our fruit is from God. What if we lose this or that? We know what was said to Amaziah by the prophet. But what shall become of the hundred talents? saith he. God is able to give thee much more, 2 Chron. 25:9. So in the loss of friends, having this and that took* from us, let us comfort ourselves. Aye, but God is not taken from us. He who derives† comfort by this or that friend, can supply it better by his own Spirit. And whatsoever we part with in a good cause, let us remember what Christ saith. 'He that parts with father or mother, with house or land for my sake, shall have a hundredfold in this world, and afterwards life everlasting, Mat. 19:29. He shall have all made up in grace, which is a hundred times better than anything that is here. He shall have contentment, which is better than the things themselves. Sometimes he shall, missing one worldly comfort, have more friends stirred up; but howsoever, in want of one, he shall be supplied in another comfort that he never dreamt of in this world. So that God is abundant to them that stick close to him in sincerity; he shall find him abundant in the things of this life, in one comfort or other.
用第七条。这也是鼓励我们在任何时候都真诚正直地与上帝同行，不怕任何生物或来自生物的危险，因为我们的果实来自上帝。如果我们失去了这个或那个呢？我们知道先知对亚玛谢所说的话。但是那一百银币怎么办呢？他说，上帝能给你更多，历代志下 25:9。所以在失去朋友的时候，当我们失去了这个和那个时，让我们安慰自己。是的，但上帝并没有离开我们。那些通过这个或那个朋友得到安慰的人，可以更好地通过自己的灵得到安慰。无论我们为了一个善事而放弃了什么，让我们记住基督所说的话。'为了我的缘故，舍弃父母、房屋或土地的人，在这个世界上要得到百倍的报偿，并且在来世得永生，马太福音 19:29。他将在恩典中得到一切，这比任何世上的东西都要好一百倍。他将得到满足，这比事物本身更好。有时，他会失去一个世俗的安慰，却会有更多的朋友被激发出来；但无论如何，在一个方面的缺乏中，他将在另一个他在这个世界上从未想到的安慰中得到补充。 只要人们真诚地与上帝亲近，他们将会发现上帝在这个生活中的各个方面都是丰盛的，会给予他们各种安慰。

Therefore, by these mercies of God here mentioned, let us be entreated to be in love with the condition of a Christian life, and say, as Ephraim here, 'What have I any more to do with my former corrupt courses, or idols?' Give a peremptory answer to all sinful courses and suggestions, either from others or from our own corrupt nature. 'What have I any more to do with you?' No; God shall be my God: for if I can resign myself wholly to God, and renounce the creature and all things else, God will be as a 'green fir-tree,' and hear me. I shall lose nothing by it. Be then in love with a Christian course; for it is the sweetest and the safest course, and never wants comforts from heaven: and it is the most honourable course that can be, for it will hold our communion and peace with the great God of heaven and earth; for though we break with others, we shall be sure of him. In which case take heed of that base suggestion which the devil himself was ashamed to own, 'that we serve God for nought,' Job 1:9. What! shall we renounce idolatry and wicked courses, and think that God will not have fruit for us? Shall I think, if I leave my sinful gain, that I or my posterity shall beg or starve for it? Do we serve a God that hath no fruit, that is a dead tree, or a barren wilderness? No; we serve a God that had all in himself before he made the world, and hath all the excellency in himself contained in the creatures. It is not in vain to serve him. 'Doth Job serve God for nothing?' said the devil. Therefore it is a suggestion worse than Satanical, to think we serve God for nothing, or to think, like those hypocrites mentioned by the prophet, that God regards not our fasting or our devotion, Isa. 58:3. No; we shall not lose a good word for God. Not a tear, but he hath a bottle for it, Ps. 56:8; not a sigh, or a groan, or a farthing, not a minute's time well spent shall be lost. He will pay us for every ill word we endure for his sake, for every disgrace, loss, or cross. Do we serve that God there is no fruit in? 'From me is thy fruit found.'
因此，基于上帝的这些怜悯，让我们被劝说去爱上基督徒生活的状态，并像以法莲一样说：“我还有什么与以前的腐败行径或偶像有关？”对于所有来自他人或我们自己腐败本性的罪恶行径和建议，给予一个坚决的回答。“我还有什么与你们有关？”不，上帝将成为我的上帝：因为如果我能完全将自己奉献给上帝，并放弃万物和其他一切，上帝将如同“青翠的松树”，倾听我的呼唤。我不会因此失去任何东西。因此，要爱上基督徒的生活方式；因为它是最甜蜜和最安全的方式，从天堂永远不会缺乏安慰；它是最荣耀的方式，因为它将使我们与伟大的天地之神保持交流和和平；即使我们与其他人决裂，我们也能确保与上帝保持联系。在这种情况下，要小心那个连魔鬼自己都感到羞耻的卑鄙建议，“我们白白地事奉上帝”，约伯记 1:9。什么！我们要放弃偶像崇拜和邪恶行径，还以为上帝不会给我们带来果实吗？ 如果我放弃我那不义的利益，难道我或我的后代会因此乞讨或挨饿吗？我们所侍奉的神难道是一棵没有果实的死树或贫瘠的荒野吗？不，我们所侍奉的神在创造世界之前就已经拥有了一切，并且在造物中包含了所有的美好。侍奉他并非徒劳无功。“约伯是无故地敬畏神吗？”魔鬼说。因此，认为我们是无偿地侍奉神，或者像先知所提到的那些伪君子一样，认为神不关心我们的禁食或虔诚，是比撒旦还要糟糕的建议。不，我们为神不会失去一句好话。每一滴眼泪，他都有一个瓶子来收藏，诗篇 56:8；每一声叹息、呻吟或一分钱，每一分钟的时间都不会白费。他会为我们忍受的每一句恶言，每一次耻辱、损失或十字架付出报酬。我们侍奉的难道是没有果实的神吗？“你的果子是从我而来。”'

Whatsoever our condition be in the world, let us comfort ourselves with these things, and think that it is not in vain to serve the Lord; for we cannot serve a richer, nor a more kind master and Lord. First of all, he gives us opportunity and means whereby fruit may be wrought in us, and then he works the fruit of grace and comfort in us, and afterwards rewards and crowns his own fruit. But we add imperfections and inventions of our own, and so mar or stain all. But we deal with a gracious God in covenant, who pities us as a father doth his children, accepts and rewards what is his, and pardons what is our own. Therefore let thus much be effectual for the guiding of our lives, and comforting of us in a good course. If we take ill courses, we must look for no fruit from God, but fruits of his displeasure; if we eat of the forbidden tree, we shall eat and reap 'the fruits of our own ways,' bitter fruits. For in this case, Jesus Christ, who is a sweet Saviour, will be a judge to us; and he who is 'the Lamb of God,' will be angry, so as we shall reap the fruit of his indignation. In the Revelation, divers are brought in desiring 'the hills and mountains to fall upon them, to cover them from the presence of the Lamb,' Rev. 6:16. Let us not, therefore, turn a sweet Saviour to a rigorous Judge, by adventuring upon courses wherein we cannot look for fruit; but let us commend 'our souls in well-doing unto him, as unto a faithful Creator and Redeemer,' 1 Pet. 4:19. And as it is, 'Let us acknowledge him in all our ways,' Prov. 3:6; for it is good to acknowledge and look to him, that is, look to him for strength, quickening, success, grace, and light to direct us: acknowledge him in all our ways, and treasure up this comfort, that 'all fruit is found from God.' If we take good courses, we shall ever be fruitful, and have fruit from him, 'out of his fulness; for, saith he, 'From me is thy fruit found.'
无论我们在世界上的境况如何，让我们以这些事情来安慰自己，并认为为主服务并非徒劳；因为我们无法为一个更富有、更仁慈的主人和主上服务。首先，他给予我们机会和手段，使我们能够结出果实；然后他在我们身上产生恩典和安慰的果实，最后奖赏并加冕他自己的果实。但我们添加了自己的不完美和发明，从而破坏或玷污了一切。但我们与一个怜悯我们的恩约上帝打交道，他像父亲怜悯他的孩子一样怜悯我们，接受并奖赏属于他的事物，宽恕属于我们自己的事物。因此，让这些对我们的生活指导和安慰有所作用。如果我们走上邪路，我们就不能指望从上帝那里得到任何果实，只能得到他的不悦之果；如果我们吃了禁果，我们将吃到并收获“我们自己行径的果实”，苦涩的果实。因为在这种情况下，耶稣基督，他是甜美的救主，将成为我们的审判者；他，作为“神的羔羊”，将发怒，以至我们将收获他愤怒的果实。 在启示录中，有人希望“山岭和山脉倒在他们身上，使他们躲避羔羊的面目”，启示录 6:16。因此，让我们不要将甜美的救主变成严厉的审判者，冒险去追求无果的道路；而是要将“行善的灵魂交托给他，作为忠信的创造者和救赎主”，彼得前书 4:19。正如箴言 3:6 所说，“在你一切所行的事上都要认定他”，因为认定并仰望他是好的，即仰望他的力量、使活、成功、恩典和指引之光：在我们一切的道路上都要认定他，并珍藏这个安慰，即“一切的果子都是从神而来”。如果我们选择正确的道路，我们将永远多产，并从他那里得到果实，“从我而来，你的果子就得以丰满”。'

THE FOURTEENTH SERMON
第十四篇布道词

Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are equal, the just shall walk in them: but the transgressors shall fall therein.—HOS. 14:9.
谁是智慧的人，他将会理解这些事情？谨慎的人，他将会知道它们？因为主的道路是公正的，正直的人将会在其中行走：但犯罪者将会在其中跌倒。——何西阿书 14:9。

THESE words seal up the whole prophecy; for the prophet, immediately before prophesying of the captivity, discovers to them at length their sins, as we heard, their idolatry, adding new idols to their former idols, Baal to the calves. The princes removed the bounds, old orders and laws; the prophets they were fools, and did not see the judgments of God hanging over their heads; and none of them all could see their 'grey hairs,' Hosea 7:9, that is, the signs of their own ruin. After which, out of a Christian love, care, and conscience of his duty, by direction of the Spirit of God, he prescribes an excellent way how they should carry themselves, by returning to the Lord. 'Take words unto yourselves,' renounce all false confidence in Asshur, and all domestic helps at home, horses and the like, and fly to God as your best sanctuary. Then he shews what God will do to them, answer all the desires he had put into their hearts. 'I will heal their backslidings, and love them freely,' &c.
这些话封印了整个预言；因为在预言被掳之前，先知详细地揭示了他们的罪恶，如我们所听到的，他们的偶像崇拜，将新的偶像加到他们以前的偶像中，将巴力加到小牛犊中。王子们移除了界限，旧的秩序和法律；先知们是愚昧的，看不到上帝的审判悬挂在他们头上；他们所有人都看不到自己的“白发”，就是自己灭亡的迹象。在此之后，出于基督徒的爱、关心和责任感，根据上帝的指示，他规定了一个优秀的方法，他们应该如何行事，即归向主。 “你们要用言语自己承担责任”，放弃对亚述的一切虚假信心，以及家中的所有帮助，如马匹等，转而求助于上帝作为最好的避难所。然后他展示了上帝将如何对待他们，满足他们心中的所有愿望。“我要医治他们的背道，无偿地爱他们”，等等。

Now, because these were great matters of great consequence, to make them either happy in the observing them, or miserable in neglecting them, you see how he shuts up all in a most weighty close. 'Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are equal,' &c.
现在，由于这些是非常重要的事情，无论是在遵守它们时使他们快乐，还是在忽视它们时使他们痛苦，你可以看到他如何以非常重要的结尾来总结所有这些。'谁是智慧的，他会理解这些事情？谁是聪明的，他会知道它们？因为主的道路是公正的'等等。

Wherein the scope of the prophet is to stir up a holy regard of what hath been spoken. He would not have all lost for want of attention or application; and therefore he here stirs them up to a holy use of all, which stirring up is excellently and figuratively clothed with an epiphonemy, or acclamation, 'Who is wise, and he shall understand these things?' &c. He doth not say, Let men understand these things, but 'Who is wise, and who is prudent?' let them consider of these things; and then the exhortation is backed with many reasons.
先知的范围是激起对所说的话的圣洁关注。他不希望因缺乏注意力或应用而失去一切；因此，他在这里激励他们以圣洁的方式使用一切，这种激励被巧妙地用一个呼喊或欢呼的方式表达出来：“谁是聪明的，他会理解这些事情？”等等。他并没有说，让人们理解这些事情，而是“谁是聪明的，谁是明智的？”让他们考虑这些事情；然后，这个劝告又得到了许多理由的支持。

1. It is wisdom and prudence to regard these things I have spoken. 'Who is wise? and who is prudent?'
这些我所说的事情，将其视为智慧和谨慎。'谁是聪明的？谁是谨慎的？'

2. And then again, they are the ways of God that are spoken of, and they are straight and equal in themselves. 'For the ways,' &c.
然后再说，这些是上帝所说的道路，它们本身是直接而平等的。"因为这些道路..."

3. And they lead to happiness directly, without winding and turning. A man is sure to attain his journey's end in them; and if they will take example of those who only are exemplary to them, he tells them, 'the just shall walk in them.' They shall not walk alone; they shall have the company of 'a cloud of witnesses,' who prosper and walk on cheerfully in this way, and attain happiness in the end.
它们直接通往幸福，没有曲折和转弯。一个人肯定会在其中达到他旅程的终点；如果他们以那些只对他们有榜样作为榜样，他告诉他们，“公正的人将在其中行走。”他们不会独自行走；他们将有“一群见证者”的陪伴，他们在这条路上繁荣并愉快地行走，并在最后获得幸福。

4. Then the last argument is taken from the contrary end of all them who cavil and snarl at God's ways and truth, that think themselves witty to pick quarrels with somewhat in God's book, as it is a common fashion now-a-days to have a divinity of men's own. 'Transgressors,' such as are opposite to God's ways, 'they shall fall in these ways;' that is, they take offence at these ways, and so fall into sin, and by falling into sin, fall into misery, till at last they fall into hell, which is the end of all quarrellers with divine truths. They fall and dash themselves upon them, and so eternally perish.
然后，最后一个论点来自那些对上帝的方式和真理挑剔和咆哮的人，他们认为自己很聪明，要在上帝的书中找茬，这在现今是一种常见的时尚，拥有自己的神学。"犯罪者"，即与上帝的方式相反的人，"他们将在这些方式中跌倒"，也就是说，他们对这些方式感到冒犯，从而陷入罪恶，通过陷入罪恶，陷入苦难，最终陷入地狱，这是所有与神圣真理争论者的结局。他们跌倒并撞上它们，从而永远灭亡。

Now, these are strong and forcible reasons to enforce care and attention of what hath been spoken. It is 'wisdom and prudence;' and 'the ways of the Lord' here 'are straight,' and then 'all godly people walk in them,' 'and those that stumble at them are sure to perish,' and do perish in them; not that they are a cause of their perishing, but by reason of the malice of men, finding fault and picking quarrels with them, they fall first into sin, and then into misery. Thus we have the scope of the words.
现在，这些是强有力的理由，要求对所说的话加以关注和注意。这是“智慧和谨慎”；而“主的道路”在这里是“笔直的”，那么“所有虔诚的人都在其中行走”，“那些对它们感到困惑的人注定要灭亡”，并且在其中灭亡；并不是因为它们导致了他们的灭亡，而是由于人们的恶意，找茬挑毛病，他们首先陷入罪恶，然后陷入苦难。这就是这些话的意图。

'Who is wise, and he shall understand these things.'
谁是聪明的，他会理解这些事情。

First of all, we must know that the prophet here in this figurative speech makes a kind of exclamation, 'Who is wise!' He doth, as it were, secretly mourn at the apostasy and fewness of those that be truly wise; as if he had said, I have given you many directions, and shewed you what sins lead to destruction; I have shewed what course ye are to take, and the bounty of God to those that return; but 'who is wise and prudent to regard these things?'
首先，我们必须知道，这里的先知在这个比喻性的言辞中发出了一种呼喊，“谁是智慧的！”他仿佛在暗暗为那些真正聪明的人的背离和稀少而悲叹；就好像他在说，我给了你们许多指引，告诉你们哪些罪恶会导致毁灭；我告诉了你们应该采取的道路，以及上帝对那些回转的人的慷慨；但是“谁是聪明和谨慎的，能够关注这些事情呢？”

In the words, therefore, in regard of the speaker, the prophet, we may observe this ere we come particularly to them, the character of a holy, merciful, gracious, and wise man; that when he hath spoken things to excellent purpose, he would not have those things lost, but out of mercy and compassion, mingled with a great deal of heavenly wisdom, would have the best fruit of all he hath spoken. Which was the custom of the men of God in the Scriptures, the Spirit of God leading them to strike the nail home; when they taught truths, to lay the word close upon the conscience, as much as they could. What is the whole book of Deuteronomy, as the word signifieth,* but a repeating of the former laws? Moses thought all to no purpose, unless he repeated laws, and fastened them upon the soul. So our Saviour Christ still when he had spoken excellent things, saith, 'Let him that hath ears to hear, hear,' Mat. 11:15. So saith Jeremiah, 'Who is wise to consider these things?' Jer. 9:12; and the conclusion of that excellent psalm is just thus, 'Who is wise to consider these things?' Ps. 107:43. And saith Moses, 'O that they were wise, that they would think of these things,' &c., Deut. 32:29. So everywhere in Scripture you have such fastening of things, where truths have been spoken, in application of them; which doth justify the course of God's messengers in bringing the word home unto men's consciences, because that which is spoken loosely in general, no man applieth in particular to himself. We who are messengers of God must therefore bring things home to the conscience. 'Who is wise, and he shall understand these things,' &c.
因此，关于说话者，先知，我们可以在接下来特别提到他们之前观察到一个圣洁、仁慈、恩慈和智慧的人的特点；当他说出了有价值的事情时，他不希望这些事情被遗忘，而是出于怜悯和同样有很多天上的智慧，他希望他所说的一切都能结出最好的果实。这是圣经中神的灵引导他们将钉子钉得牢固的做法；当他们教导真理时，尽可能地将话语紧紧地放在良心上。正如申命记这本书所表达的意思一样，它只是对以前的律法的重复。摩西认为，除非他重复律法并将其牢牢地铭记在灵魂中，否则一切都是徒劳的。所以我们的救主基督在说了很多优秀的事情之后，仍然说：“有耳可听的，就应当听。”（马太福音 11:15）耶利米也说：“谁是智慧的人，能明白这些事？”（耶利米书 9:12）那篇优秀的诗篇的结尾正是这样：“谁是智慧的人，能明白这些事？”（诗篇 107:43）摩西也说：“但愿他们有智慧，能明白这些事。”（申命记 32:29） 所以，圣经中到处都有这样的紧扣事物的地方，其中真理已经被说出来，并应用于它们；这证明了上帝的使者在将话语带到人们的良心中的做法是合理的，因为那些泛泛地说出来的话，没有人会特别地应用到自己身上。我们作为上帝的使者，必须将事物带到良心中。"谁是智慧的，他会明白这些事情"等等。

But that which more nearly concerneth us is, whereas first of all he propounds this exhortation, to regard these things under this holy acclamation, 'Who is wise, and who is prudent?' we see, first of all,
但更让我们关心的是，他首先提出这个劝告，要以这个神圣的呼喊来看待这些事情，“谁是聪明的，谁是明智的？”我们首先看到的是，

Obs. That there are but few who are truly wise and prudent.
注意：真正聪明和谨慎的人很少。

Few that enter the right way; for our Saviour sheweth that 'narrow is this way, and few there be that find it,' Mat. 7:14. The point needs not much proof, it is so plain and well known; wherefore it is now touched only, making way to other things. The reason hereof is clear.
很少有人选择正确的道路；因为我们的救主指出，“这条路是窄的，找到它的人很少”，马太福音 7:14。这一点无需太多证明，因为它是如此明显和众所周知；因此，现在只是简单提及，为其他事情铺平道路。原因很明显。

Reason. Most men, we see, live by sense, will, and passion, and not by faith, whereby they enthral the wisdom they have, and make it prisoner to sinful passions and affections, rejecting thoughts of their own future happiness; and though it behove them in this world to be broken of their will, yet they will have it here, though they perish and be damned for it hereafter. This is the state of the unbroken heart of man, till he have grace in him. Yea, it is the state of all men, especially those that are puffed up, either by their own place, humour, or the flattery of others. They will have their will. Mens mihi pro regno, as one said. Now, this being the proud, poisonful nature of man, we must not think it a strange thing that there are so few wise and prudent; for a man cannot be wise and passionate; for his passion transforms him to be a beast, a devil. Now, because most men live by sense and by humour, which is a life they are nuzzled* in (especially those that are subject to flatterers), therefore few come to be truly wise and prudent, to have so much steadiness and sobriety of spirit as to deliberate what is to be done. They will not in cold blood give leisure to their humours (but feed them), to consider what is best. This being the humour of the world, no wonder that there be so few prudent and wise.
原因。我们看到，大多数男人是凭着感官、意志和激情生活的，而不是凭着信仰，他们束缚了自己的智慧，使其成为罪恶的激情和情感的俘虏，拒绝思考自己未来的幸福；虽然在这个世界上他们应该放弃自己的意愿，但他们却想要在这里得到满足，即使为此在来世中灭亡和受罚。这就是人未被打破的心灵状态，直到他拥有恩典。是的，这是所有人的状态，尤其是那些被自己的地位、性情或他人的奉承所膨胀的人。他们要按照自己的意愿行事。正如有人所说的：“对我来说，我的意愿胜过王国。”现在，由于大多数人是凭着感官和性情生活的，这是他们所沉迷的生活方式（尤其是那些容易受到奉承的人），因此很少有人真正变得聪明和谨慎，拥有足够的坚定和冷静的精神来审慎考虑应该做什么。 他们不会冷酷地给予他们的心情闲暇（而是满足它们），去考虑什么是最好的。这就是世界的心情，难怪那么少有明智和聪明的人。

Use 1. Since things are thus, learn this of it. If there be so few prudent and wise, as the prophets complain in all times, 'To whom is the arm of the Lord revealed? and who hath believed our report?' &c., Isa. 53:1, then take heed of living by example, that we be not led away with the sway and error of the times; for seeing there are few 'wise and prudent,' it is better and safer to follow one man reformed by judgment than a thousand others. One man is worth a thousand, who is led with judgment and by the Spirit of God.
使用 1. 既然事情是这样的，就从中学到这一点。如果像先知们在所有时代抱怨的那样，聪明和智慧的人如此之少，“耶和华的膀臂向谁显露呢？有谁信我们所传的呢？”（以赛亚书 53:1），那么要小心不要通过榜样来生活，以免被时代的影响和错误引导；因为既然“聪明和智慧的人”很少，跟随一个经过判断改过的人比跟随一千个其他人更好更安全。一个经过判断并受到上帝的灵引导的人价值千万。

Use 2. And likewise take no scandal if you see men run upon heaps in the broad and worst way, for that men have always done. It is the complaint of all the prophets in all times, calling the better sort few. 'As the grapes after the vintage, like a few scattered ears of corn after harvest,' Isa. 17:5, 6. 'One of a city, and two of a tribe, a few of all,' Jer. 3:14. Therefore now let us seal this truth with this exhortation.
使用 2。同样，如果你看到人们以最广泛和最糟糕的方式聚集在一起，也不要感到惊讶，因为人们一直都这样做。这是所有先知在所有时代的抱怨，称那些更好的人很少。以赛亚书 17:5,6 说：“像摘完葡萄后的葡萄，像收割后的几个散落的麦穗。”耶利米书 3:14 说：“城中的一个，支派中的两个，全地的少数人。”因此，现在让我们用这个劝告来确认这个真理。

Use 3. That we labour to be of that few that are truly wise and prudent. Examine, are we of those few or not, and what have we in us that may secure us to be of this small number? for if we be not, we shall never be saved. For Christ's flock 'is a little flock,' Luke 12:32; and few there be that shall enter in at that strait gate. What hast thou, then, which may discover unto thine own soul that thou art of that number, and not of the common multitude that shall be damned? It is a thing worth the inquiring of our souls. What have we in us that may characterise us to be God's true servants, Christ's true children, and members of the church? and never rest in a common persuasion of common grace, which castaways may have as well as we. We must strive for some distinct grace, that reprobates cannot attain unto.
用 3.我们努力成为那些真正聪明和谨慎的少数人。检查一下，我们是不是其中的一员，我们有什么可以保证我们成为这个小群体的人？因为如果我们不是，我们将永远得不到拯救。因为基督的羊群是一个小群体，路加福音 12:32；只有少数人能进入那道窄门。那么，你有什么可以向你自己的灵魂证明你是其中的一员，而不是那些将被定罪的普通群众？这是一个值得我们灵魂探索的问题。我们有什么可以使我们成为上帝真正的仆人，基督真正的儿女和教会的成员？不要满足于对普通恩典的普通信仰，因为被弃绝的人也可能拥有。我们必须争取一些不可及的恩典，那些被拒绝的人无法获得。

'Who is wise, and he shall understand these things? prudent,' &c.
谁是聪明的，他会理解这些事情？谨慎的人，等等。

But to come more particularly to the words, 'Who is wise, and he shall understand these things?' The holy man of God here in his exhortation, naming wisdom, singling out 'wise and prudent' men, 'Who is wise, and who is prudent?' he toucheth men upon the quick, right vein; for who is there that would not be thought wise and prudent? A corrupt man naturally rather desires to be thought sinful than weak; judge him as you will, so you judge him not to be an unwise, an unprudent man. A proud man, till he be subdued and humbled, had rather be thought dishonest than simple, because if he be dishonest, he thinks it is out of choice; but to be simple, this argueth imperfection, and not freedom and bravery of spirit. Therefore, it being the natural desire and instinct of all men to be thought wise and to be so, he endeavours to work upon that affection in them, 'Who is wise?' &c. Well, saith he, I know you all desire to be thought 'wise and prudent men.' Would you make it good that you are so indeed? Believe my sayings! This is the way; whosoever is wise, let him understand these things; and he that is prudent let him hearken to these things that I have spoken.
但是，更具体地说到这些话，“谁是智慧的，他会明白这些事情？”这位神圣的人在他的劝告中，提到智慧，特别指出“聪明和明智”的人，“谁是聪明的，谁是明智的？”他触及了人们的敏感点，因为谁不想被认为是聪明和明智呢？一个腐败的人自然而然地更希望被认为是罪恶的，而不是软弱的；无论你如何评判他，只要你不认为他是一个愚蠢、不明智的人就行。一个骄傲的人，在被征服和谦卑之前，宁愿被认为是不诚实的，而不是简单的，因为如果他不诚实，他认为这是出于选择；但是简单，这表明了不完美，而不是自由和勇敢的精神。因此，由于所有人天生渴望被认为是聪明的并且确实如此，他努力影响他们的这种情感，“谁是聪明的？”等等。好吧，他说，我知道你们都希望被认为是“聪明和明智的人”。你们能证明你们确实如此吗？相信我的话！这是方法；凡是聪明的人，让他明白这些事情；而明智的人，让他倾听我所说的这些事情。

Man at first, when he had communion with wisdom itself, was a wise creature till he hearkened to Satan, and so lost all, 'becoming as the beasts which perish,' Ps. 49:12. Yet in that glorious building, since the corruption of nature, this amongst that rubbish is reserved, that above all things there is a desire to be happy and wise, which two desires are naturally the leading desires in men, to desire to do well, and to be wise. Therefore, the prophet here, upon that which is left in man's nature, takes advantage to build true wisdom and knowledge indeed.
当人最初与智慧本身交流时，他是一个聪明的生物，直到他倾听了撒旦的话，失去了一切，成为了“像灭亡的兽类”，诗篇 49:12。然而，在这个辉煌的建筑中，自然的败坏之后，这个欲望仍然保留在那些垃圾中，那就是渴望幸福和智慧，这两个欲望在人类中是自然而然的主导欲望，渴望做好事，渴望聪明。因此，先知在这里利用人性中剩下的东西来建立真正的智慧和知识。

To come, then, in brief, to shew what this wisdom and prudence is; for there is some distinction between wisdom and prudence. Wisdom is a heavenly light set up in the soul by the Spirit of God, whereby it discerneth the general truths concerning God, ourselves, the state of the church, the privileges of Christianity, and such like. In sum, it is a right, divine apprehension of spiritual truths.
为了简要地展示这种智慧和谨慎是什么，我们需要区分一下智慧和谨慎。智慧是上帝的灵在灵魂中点燃的天上之光，通过它，我们能够辨别有关上帝、我们自己、教会的状况、基督教的特权等方面的普遍真理。总的来说，它是对属灵真理的正确、神圣的理解。

And prudence: this is a kind of sharpness of spirit, whereby the Spirit of God directs the soul, knowing the right general principles, to particular cases. Prudence is an application of the general knowledge of general things to particulars, and is an ordering of the life in particular exigencies and cases in a right order, according to the direction of the Spirit, as we have it, Prov. 8:12, 'I wisdom dwell with prudence.' Divine wisdom, wheresoever it is, dwells with prudence; that is, where God doth enlighten the understanding to conceive aright of the mysteries of salvation, there it dwells with prudence; that is, it directs the soul to an orderly carriage of life towards God and man, and in regard of itself, every way as it should do, in all estates, times, and conditions. That is meant here by prudence, a particular gift whereby a man is fit to consult and deliberate of things in particular to be done, in particular cases of conscience, and the like. Now, wisdom and prudence, they are both together in God's people, howsoever perhaps one is more excellent than another. Some are wiser, who have a deeper search of truths in general; and some are more prudent in their ways, that are weaker Christians for the main general truths. Yet there is not a good Christian but he hath so much prudence as will bring him to heaven. But God giveth extraordinary wisdom to some, because they are leaders of others. Yet though in God's dispensation there be a difference, yet in every Christian they are joined together. There is no Christian but he is wise for himself, which is prudence. This is, as it were, the salt which seasoneth all other graces and knowledge whatsoever; for what is knowledge without discretion but a foolish humour? what is patience but blockishness if a man do not discern how, why, and upon what ground to be patient? what is religiousness without this but superstition? and what is zeal but an indiscreet heat, if it be not seasoned with this prudence? yea, and what is constancy itself but an indiscreet rigour and stiffness without wit? So that it is the seasoning of all other graces whatsoever, that which puts bounds and measure unto all. Therefore, he joins it with wisdom, 'Who is wise? and who is prudent?' Good, as we say, consists of a whole, entire cause, unto which must be occurrence* of all circumstances together. One defect may make it to be sinful. So this is prudence, to observe a due order, clothed with circumstances of the manner and season of every good action and duty. Therefore, he joins here prudence, 'Who is wise, and he shall understand these things? prudent, and he shall know them?'
而且谨慎：这是一种精神的敏锐，上帝的灵引导着灵魂，了解正确的一般原则，以应对特定情况。谨慎是将一般事物的一般知识应用于具体事物，并根据圣灵的指引，在特定的紧急情况和案例中按正确的顺序安排生活，正如箴言 8:12 所说：“我智慧与谨慎同居。”无论在何处，神圣的智慧都与谨慎同居；也就是说，当上帝启示人的理解，使其正确理解救赎的奥秘时，智慧与谨慎同居；也就是说，它指导灵魂在与上帝和人的生活中有序地行事，并在各种状态、时间和条件下，以正确的方式对待自己。这里所指的谨慎是指一种特殊的恩赐，使人有能力在特定的良心问题和类似情况下进行咨询和思考。现在，智慧和谨慎，它们都存在于上帝的子民中，尽管也许一个比另一个更为卓越。 有些人更聪明，他们对一般真理进行了更深入的探索；有些人在行事上更谨慎，他们是较为虚弱的基督徒，对于主要的一般真理。然而，没有一个好的基督徒不具备足够的智慧，以使他进入天堂。但是上帝赐予一些人特殊的智慧，因为他们是其他人的领导者。然而，尽管在上帝的安排中存在差异，但在每个基督徒身上，它们是相互结合的。没有一个基督徒不为自己睿智，这就是谨慎。这就像是调味品，给所有其他的恩典和知识增添了味道；因为没有谨慎，知识又算得了什么呢？如果一个人不明智地辨别如何、为什么以及在什么基础上忍耐，那么耐心又算得了什么呢？如果没有这种谨慎，虔诚又算得了什么呢？热情又算得了什么呢？如果没有这种谨慎，那么坚定本身又算得了什么呢？所以，它是所有其他恩典的调味品，给所有事物设定了界限和尺度。因此，他将它与智慧结合起来，“谁是聪明的？谁是谨慎的？好的，正如我们所说，包含了一个完整的原因，其中必须发生所有情况的同时。一个缺陷可能使其成为罪恶。因此，明智的做法是观察适当的顺序，以及每个善行和责任的方式和季节的情况。因此，他在这里提到了明智，'谁是聪明的，他会理解这些事情吗？聪明的，他会知道它们吗？''

Now, these be the two graces that lead and guide a man's life. There must be first a general understanding and light of the soul, and then there must be a particular light to apply this general to particulars. Prudence is, as it were, the steward of the soul, which dispenseth the light thereof, according to particular occasions.
现在，这两种恩典引导和指引一个人的生活。首先，必须有灵魂的普遍理解和光明，然后必须有一种特殊的光明来将这种普遍的应用于具体事物。谨慎就像是灵魂的管家，根据具体情况分发其光明。

Now, for wisdom and prudence, we will not insist long on them, only we will draw towards a right discerning of them, squared and proportioned to our understandings by resemblances of other things. For a man may know what they are in divine things by some proportion to human things, what they are there as to give a little light to it.
现在，对于智慧和谨慎，我们不会过多坚持，只是我们会通过其他事物的类比来接近正确的辨别，使其与我们的理解力相符合和相称。因为一个人可以通过与人类事物的某种比例来了解它们在神圣事物中的含义，以给予一点启示。

1. He is a wise, prudent man in the world that will be sure to make the greatest his friend. So God, being the greatest of all and most able to do us good, he is a wise and prudent man that makes him his friend, and cares not who he break with, so he break not with God.
他是一个明智、谨慎的人，在这个世界上一定会把最伟大的人当作朋友。因此，上帝作为最伟大的并且最有能力给我们带来好处的存在，明智而谨慎的人会把他当作朋友，不在乎与谁疏远，只要不与上帝疏远。

2. And we account him also a wise and prudent man in the world, that, like the wise steward in the gospel, provides for the worst times. What course did he take for himself herein? He provides for, as he foresees, danger, Mat. 16:3. So spiritual wisdom and prudence will direct a man what is best for his latter end, his eternal rest and happiness in another world. Heavenly wisdom prefixeth to a man a full view of his latter end, and that which followeth thereupon in another world, and so makes him provide beforehand and direct all things to that end. A wise man will not have things to seek when he comes to make use of them, like the foolish virgins, who had their oil to seek when they should have had it ready, Mat. 25:8. He is truly spiritually wise towards his latter end, that, as he knows there is a state to come, so is truly prudent to have all things ready against that time, that, considering the uncertainty of this life, he may not be surprised unawares, like those glorious* virgins who had a lamp without oil.
2. 我们也认为他是世界上一个聪明而谨慎的人，就像福音书中的明智的管家一样，为最坏的时刻做准备。他为自己采取了什么措施呢？他预见到危险，所以提前做好准备，马太福音 16:3。因此，属灵的智慧和谨慎会指导一个人为他的后世，他在另一个世界的永恒安息和幸福做出最好的选择。天上的智慧给一个人一个对他的后世的全面观察，并且随之而来的是在另一个世界中，因此使他提前准备并指导所有事物朝着那个目标发展。一个聪明的人不会在使用时才去寻找事物，就像愚蠢的童女们，在应该准备好的时候才去寻找油，马太福音 25:8。他对他的后世真正具有属灵的智慧，因为他知道还有一个未来的状态，所以真正明智地准备好所有事物，以应对这个时刻，考虑到这个生命的不确定性，他不会像那些光荣的童女们一样被突然袭击，她们有灯却没有油。

3. And amongst men he is also counted a wise and prudent man that makes a right choice; for this is wisdom when a man discerneth a difference, and answerably makes his choice. Simile mater erroris, saith one, Likeness is the mother of error (y). There is a likeness between good and bad in the world, and between truth and error. Now, he is a wise man who is not catched with these resemblances, but discerneth a difference between temporal and eternal things, shadows and substances, realities and appearances of things, and suitably chooseth eternals before temporals, the favour of God before the favour of men, and, in a word, those things which concern everlasting happiness before those that are perishing. Wisdom is seen in choice. By these few instances named, we may see what heavenly wisdom and prudence is, by proportion of wisdom and prudence in earthly things. Now, considering that there is a better state in another world than in this, he must needs be a wise man that orders things so as that he may not lose eternity. Most men in the world are penny-wise and pound-foolish, as we say, wise to a particular end, to get particular favours and riches, so to satisfy their intentions; but for the main, which is wisdom indeed, to look to their last estate and happiness, and to fit their actions and courses that way, how few are wise to purpose! How few provide for eternity! Therefore, no marvel the prophet saith, 'Who is wise? and who is prudent?' because men live by sense, and not by faith.
3. 在人类中，他也被认为是一个明智而谨慎的人，因为他能做出正确的选择；因为当一个人能够辨别差异并相应地做出选择时，这就是智慧。有人说，相似性是错误的根源。世界上善与恶之间，真理与错误之间存在相似性。现在，一个明智的人不会被这些相似之处所迷惑，而是能够辨别出世俗和永恒之间的差异，影子和实质之间的差异，事物的真实和表象之间的差异，并相应地选择永恒的东西而不是世俗的东西，选择上帝的恩宠而不是人的恩宠，总之，选择与永恒的幸福有关的事物而不是那些正在消逝的事物。智慧在于选择。通过这些列举的几个例子，我们可以看到在地上的智慧和谨慎与在天上的智慧和谨慎之间的比例。现在，考虑到在另一个世界中有一个更好的状态，他必须是一个明智的人，以便安排事物，使自己不会失去永恒。 世界上大多数男人都是聪明一时，愚蠢一世的，正如我们所说，他们只为了特定的目的而聪明，以获取特定的好处和财富，以满足他们的意图；但对于真正的智慧，即关注他们最后的状态和幸福，并使他们的行动和行为适应这个目标的人有多少呢！有多少人为永恒做准备！因此，不奇怪先知说：“谁是聪明的？谁是明智的？”因为人们凭感官而不是凭信仰生活。

'Who is wise, and he shall understand these things? prudent, and he shall know them?'
谁是智慧的人，他将会理解这些事情？谨慎的人，他将会知道它们？

Obs. Now, the next thing to be observed hence is this, that the wise and prudent only know these things. There must be wisdom and prudence before we can know divine truths, and make use of them.
现在，从这里可以观察到的下一件事是，只有智慧和谨慎的人才知道这些事情。在我们能够了解神圣的真理并加以利用之前，必须具备智慧和谨慎。

Obs. And then observe further, that true wisdom and prudence carries men to God's word. 'Who is wise to understand these things?' By divine truth we grow wise and prudent, the Spirit joining with the same, and then we come to make a right use of them. There must be first a spiritual wisdom and prudence, enlightened by the Spirit, ere we can make use of the word aright, to taste and relish it. Because, though the word be light, yet light alone is not sufficient to cause sight, but there must concur unto the outward light an inward sight. Grace must illuminate the understanding, and put a heavenly light into the soul. As by the light within meeting with the light without, the eye being the instrument of sight, applying itself to the thing, thence comes sight. So there be divine truths out of us, wherewith, when the Holy Ghost puts an inward light into the soul, sanctified wisdom and prudence, then the inward light meeting with the light without, we see and apprehend. The Spirit, therefore, must join to work wisdom and prudence. Naturally we are all dead, and have lost our spiritual senses. Therefore the Spirit of God must work in us spiritual senses, sight, and taste, that we may see, discern, and relish heavenly things, which, ere we can do, there must be an harmony betwixt the soul and the things; that is, the soul must be made spiritual, answerable to the heavenly things pitched upon, or else, if the soul be not set in a suitable frame, it can never make a right use of them.
观察并进一步观察，真正的智慧和谨慎将人引向上帝的话语。“谁是明智的，能明白这些事呢？”通过神圣的真理，我们变得聪明和谨慎，圣灵与之同在，然后我们才能正确运用它们。在我们能够正确使用话语，品味和享受它之前，必须先有一种灵性的智慧和谨慎，由圣灵启迪。因为，虽然话语是光明的，但光明本身并不足以引起视觉，而必须有外在光明与内在视觉相结合。恩典必须照亮理解力，并将天上的光照入灵魂。当内在的光明与外在的光明相遇时，我们才能看到和理解。因此，圣灵必须同工，产生智慧和谨慎。自然地，我们都是死的，失去了属灵的感知能力。 因此，上帝的灵必须在我们内心中工作，使我们拥有属灵的感知、视觉和味觉，以便我们能够看到、辨别和享受天上的事物。在我们能够做到这一点之前，灵魂和事物之间必须有一种和谐；也就是说，灵魂必须变得属灵，与所选择的天上事物相适应，否则，如果灵魂没有适当的状态，它将永远无法正确利用它们。

Now, when the understanding of a man is made wise by the Spirit of God, it will relish wisdom and prudence. For the Spirit of God, together with the Scripture, takes the scales off the eyes of the soul, subdues rebellious passions in the affections, especially that rebellion of the will, putting a new relish in all, so as they come to love, affect,* and joy in heavenly things. Now, when these scales of spiritual blindness are fallen off the eyes of the soul, and when rebellion is removed from the will and affections, then it is fit to join and approve of heavenly things, else there is a contrariety and antipathy betwixt the soul and these things. As the body, when the tongue is affected with some aguish humour, cannot relish things, though they be never so good, but affecteth and relisheth all things suiting that distemper; so it is with the soul. When it is not enlightened it judgeth all things carnally, there being an antipathy between the soul and divine truths brought home unto it. Perhaps a soul not enlightened or sanctified will apprehend the generalities of truth very well, but when they are pressed home to practice, then, unless the soul be changed, it will rise up and swell against divine truths, and reject the practice of them. Without subduing grace, to alter and change the soul, the affections thereof are like the March suns, which stir up a great many humours, but not spending them, they breed aguish humours and distempers. So the light of the word in a carnal heart, it meets with the humours of the soul, and stirs them; but if there be not grace in the soul to subdue these affections, it stirs them up to be the more malicious, especially if they be pressed to particular duties in leaving of sinful courses. So that the Spirit of God must alter the understanding, and subdue the will and affections, ere there can be a conceiving of divine truths savingly. Therefore, before these acts, he joins these graces. 'Who is wise? and who is prudent?' &c.
当一个人的理解力被上帝的圣灵赋予智慧时，他会喜爱智慧和谨慎。因为上帝的圣灵与圣经一起，使灵魂的眼睛看清真相，驯服叛逆的情感，特别是意志的叛逆，使一切都变得新鲜，以至于他们开始喜爱、关注和欢乐于天上的事物。当这些属灵的盲目之鳞片从灵魂的眼睛上脱落，当叛逆从意志和情感中消除时，那么就适合加入并赞同天上的事物，否则灵魂与这些事物之间就会产生对立和反感。就像身体，当舌头受到某种寒热的影响时，无论事物有多好，它都无法品味，而是喜欢和品味与这种病症相适应的一切事物；灵魂也是如此。当它没有被启迪时，它以肉体的方式判断一切，灵魂与带给它的神圣真理之间存在着对立。 也许一个未得到启蒙或圣化的灵魂会很好地理解真理的普遍性，但当真理被实践时，除非灵魂被改变，否则它会反对神圣的真理，并拒绝实践。如果没有征服的恩典来改变和改造灵魂，它的情感就像三月的阳光，激发了很多体液，但没有消耗它们，它们会产生寒热和疾病。因此，神的话在肉体的心中，遇到了灵魂的体液，并激发了它们；但如果灵魂中没有恩典来征服这些情感，它们会变得更加恶毒，尤其是当它们被迫离开罪恶的道路时。因此，神的灵必须改变理解，征服意愿和情感，才能真正理解神圣的真理。因此，在这些行为之前，他结合了这些恩典。“谁是聪明的？谁是明智的？”等等。

Use. The use hereof is thus much: Not to come to the divine truth of God with human affections and spirits, but to lift up our hearts to God. Why, Lord, as things themselves are spiritual, so make me spiritual, that there may be a harmony between my soul and the things; that as there is a sweet relish in divine truths, so there may be a sweet taste in me, to answer that relish which is in divine truths; that the wisdom of thy word and my wisdom may be one! Then a man is wise. There is not the commonest truth, or practical point in divinity, but it is a mystery, and must be divinely understood, and must have prudence to go about it as we should do. Repentance and the knowledge of sin, it is a mystery till a man be sanctified in his understanding. He can never know what spiritual misery is till the inward man be enlightened and sanctified, to know what a contrariety there is between sin and the Spirit of God. As no man can know thoroughly what sickness is but he that hath been sick; for the physician doth not know sickness so well as the patient who feels it; so it is with a holy man, sanctified with the Holy Ghost. Tell him of sin, he feels it, and the noisomeness of it, the opposition of it to his comfort and communion with God. Only the spiritual enlightened man can tell what repentance, sin, sorrow for sin, and the spiritual health of the soul is. Therefore it is said here, 'Who is wise? and who is prudent? and he shall understand these things.'
使用。使用的目的是：不要用人的情感和精神来接近神的真理，而是要把我们的心灵升华给上帝。上帝啊，因为事物本身是属灵的，所以使我也成为属灵的，使我的灵魂与事物之间产生和谐；就像神圣的真理中有甜蜜的味道一样，使我也有甜蜜的品味，以回应神圣真理中的那种味道；使你的话语的智慧和我的智慧成为一体！那时，一个人就是聪明的。在神学中，没有最普通的真理或实践要点，都是一种奥秘，必须得到神圣的理解，并且必须有智慧去处理它，就像我们应该做的那样。悔改和对罪的认识，直到一个人在理解上得到圣洁，它都是一个奥秘。只有当内心得到启示和圣洁，才能真正知道罪与上帝的灵是多么相对立。就像只有经历过疾病的人才能完全了解疾病一样，医生并不像感受到疾病的病人那样了解疾病；同样，对于一个被圣灵圣化的圣洁之人也是如此。 告诉他有关罪恶的事，他会感受到它的恶臭，以及它与他与上帝的安慰和交流的对立。只有灵性开悟的人才能理解悔改、罪恶、为罪忧伤以及灵魂的属灵健康是什么。因此在这里说，“谁是智慧的？谁是聪明的？他将会理解这些事情。”'

THE FIFTEENTH SERMON
第十五篇讲道

Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, the just shall walk in them: but the transgressors shall fall therein.—HOS. 14:9.
谁是智慧的人，他会明白这些事情？谨慎的人，他会知道它们？因为主的道路是正确的，公正的人会在其中行走：但犯罪者会在其中跌倒。-何西阿书 14:9。

AT length, by divine assistance, we are come unto the conclusion of this short chapter, wherein the Holy Ghost, from God, hath shewed such bowels of mercy and tender compassion unto miserable sinners, encouraging them to return unto the Lord by many and several arguments, being formerly insisted upon. Our last work was to shew you what wisdom and prudence was, the difference of them, and how that none, without these endowments, are able to know and make use of divine truths and mysteries of religion. 'Who is wise, and he shall understand these things? prudent, and he shall know them?' &c.
最后，凭借神的帮助，我们终于完成了这个简短章节的结论。在这里，圣灵从上帝那里向可怜的罪人展示了如此怜悯和温柔的怀抱，鼓励他们通过许多不同的论证回到主的身边，这些论证之前已经详细阐述过。我们最后的工作是向您展示智慧和谨慎的含义，以及它们之间的区别，以及没有这些才能的人无法理解和运用神圣的真理和宗教奥秘。"谁是智慧的，他会明白这些事情吗？谁是谨慎的，他会知道它们吗？"等等。

We came then to shew, that there must be prudence and wisdom, before we can understand divine truths; there must be an illumination within. It is not sufficient to have the light of the Scripture outwardly, but there must be a light of the eye to see; there must be wisdom and prudence gathered from the Scriptures. Now, wisdom and prudence, if they be divine, as here is meant, it is not a discreet managing of outward affairs of our personal condition, but an ordering of our course to heavenward. Wherefore a man may know whether he be wise and prudent by his relishing of divine truths, for otherwise he is not wise and prudent in these things which are the main.
我们来展示，要理解神圣的真理，必须具备谨慎和智慧；必须有内在的启示。仅仅拥有外在的圣经之光是不够的，还必须有眼睛的光亮来看见；必须从圣经中获取智慧和谨慎。现在，如果智慧和谨慎是神圣的，就像在这里所指的那样，它不是对我们个人状况的谨慎处理，而是对我们通向天堂的生活的安排。因此，一个人可以通过他对神圣真理的品味来知道自己是否聪明和谨慎，否则他在这些主要事项上就不是聪明和谨慎的。

Now, having shewed that only the wise and prudent can conceive and make a right use of these great things delivered, he comes to shew and defend the equity of God's ways, how crooked soever they seem to flesh and blood. These things ought to be hearkened unto, because they are the ways of God.
现在，已经表明只有智慧和谨慎的人才能理解并正确运用这些伟大的事物，他继续展示并捍卫上帝的道路的公正性，无论它们对肉体和血肉来说多么曲折。应该倾听这些事情，因为它们是上帝的道路。

'The ways of the Lord are right.'
主的道路是正确的。

By ways here, he understandeth the whole law and gospel, the whole word of God; which he calleth right, not only because,
通过这种方式，他理解整个律法和福音，整个上帝的话语；他称之为正确，不仅仅是因为

1. They are righteous in themselves; but,
他们本身是正义的；但是，

2. Because they reform whatsoever is amiss in us, and rectify us; and
因为他们改正我们身上的错误，并纠正我们；并且

3. Work whatsoever is needful for our good and salvation.
为了我们的利益和救赎，做一切必要的工作。

Now more particularly, God's ways are,
现在更具体地说，上帝的方式是，

1. Those ways wherein he walks to us; or,
他走向我们的那些方式；或者，

2. The ways that he prescribes us to walk in; and,
他指示我们走的方式；和，

3. Our ways, as they are conformable to his.
我们的方式，因为它们符合他的方式。

Any of these are the ways of God; of all which more hereafter.
这些都是上帝的方式；更多内容将在此之后提到。

1. The ways wherein he walks to us, because many of them are untraceable, as unsearchable to us, are not here meant; as those of election, predestination and reprobation; the reasons whereof, if we take them comparatively, cannot be searched out. Why God should take one and not another, it is an unsearchable way. But take a man single, out of comparison, the ways of God will appear to be right, even in that harsh decree which many men stumble so much at. For none are ever brought in the execution of that decree to be damned, but you shall see 'the ways of the Lord right,' who a long time together offers them a great deal of mercy, which they refusing, and resisting the Holy Ghost, taking wilfully contrary courses, work out their own damnation. So that at length the issue of those unsearchable ways will appear to be right in every particular; howsoever the comparative reason at the first, why God singles out one man and not another, will not appear.
他走向我们的方式，因为其中许多是无法追踪的，对我们来说是无法搜索的，这里并不是指选举、预定和拒绝的方式；这些方式的原因，如果我们进行比较，是无法被搜索出来的。为什么上帝选择一个人而不选择另一个人，这是一种无法搜索的方式。但是，如果单独看一个人，上帝的方式将会显得是正确的，即使在许多人对那个严厉的命令感到困惑的时候。因为没有人在执行那个命令时被定罪，你会看到“主的方式是正确的”，他们被长时间地给予了许多怜悯，但他们拒绝了，并且抵抗了圣灵，故意采取相反的方式，自己造成了他们的毁灭。所以，最终那些无法搜索的方式的结果将在每一个细节上显得是正确的；然而，起初为什么上帝选择一个人而不选择另一个人的比较原因将不会显现出来。

2. As for the ways of his providence, in governing the world, and ruling of his church, this is the way of God which is right; all which ways, though we cannot in all particulars see in this world, yet in heaven, in the light of glory, we shall see what cannot now be seen in the light of grace and nature. For there be mysteries in providence. Who can tell the reason why, of men equally good, one should be sorely afflicted, and the other should go to heaven without any affliction in a smooth way? None can give a reason of it; but we must subscribe to the hidden wisdom of God, whose ways are unsearchable in his providence. Yet are they most right, though they be above our conceit. If we could conceive all God's ways, then they were not God's ways; for in his ways to us, he will so carry them, as he will shew himself to be above and beyond our shallow conceits.
至于他的主宰方式，统治世界和教会，这是上帝的正道；虽然我们在这个世界上不能在所有细节上看到，但在天堂、荣耀的光中，我们将看到在恩典和自然的光中无法看到的东西。因为主宰中有奥秘。谁能解释为什么同样善良的人，一个人会遭受严重的苦难，而另一个人却平稳地进入天堂而没有任何苦难？没有人能给出理由；但我们必须顺服于上帝的隐秘智慧，他的主宰方式是无法探索的。然而，尽管超出我们的理解，它们是最正确的。如果我们能理解上帝的一切方式，那么它们就不是上帝的方式；因为在他对我们的方式中，他将展示自己高于和超越我们肤浅的理解。

But the ways especially here meant, are the ways which he prescribes us to walk in; and they are,
但特别指的是他指示我们要走的道路；它们是

1. What we must believe; and then,
我们必须相信的；然后，

2. What we must do. There is,
我们必须做的事情。

First, obedience of faith, and then obedience of life.
首先，信仰的顺从，然后是生活的顺从。

These are God's ways prescribed in the word, and only in the word.
这些是上帝在圣经中规定的方式，只有在圣经中。

3. Now our ways, when they join with God's ways, that is, when our life, purposes and desires of the inner-man, in our speeches, carriage, and conversation, agree with God's ways, then in some sort they are God's ways, 'the just shall walk in them.' They shall walk in these ways, that is, in those ways which God prescribeth. As for those ways wherein God walks to us, we have not so much to do here to consider them. But by walking in the ways which he prescribes, we shall feel that his ways to us will be nothing but mercy and truth. 'The ways of the Lord are right,' Ps. 145:17. Those ways that he prescribes to men to be believed and done, they are right and straight, that is, they are agreeable to the first rule of all. Right is the judgment and will of God. He is the first truth and the first good; the prime truth and good, which must rule all others, mensura mensurans, as they use to speak in schools; the measure that measures all other things. For all other things are only so far right, as they agree to the highest measure of all, which is God's appointment and will. So the ways of God are said to be right; because they agree to his word and will. They are holy and pure, as himself is just, pure, and holy.
现在我们的方式，当它们与上帝的方式相结合时，也就是说，当我们内心的生活、目标和欲望，在我们的言谈、举止和交往中与上帝的方式一致时，那么它们在某种程度上就是上帝的方式，“义人必在其中行走”。他们将在这些方式中行走，也就是说，在上帝规定的方式中行走。至于上帝向我们行走的方式，我们在这里没有太多需要考虑的。但是通过按照他规定的方式行走，我们将感受到他对我们的方式只会是慈爱和真实。“耶和华的道路都是正直的”（诗篇 145:17）。他规定给人们相信和实行的方式是正直和直接的，也就是说，它们符合所有规则的第一准则。上帝的判断和意愿是正确的。他是第一真理和第一善，最高的真理和善，必须统治其他一切，正如他们在学校里所说的那样，作为衡量其他事物的尺度。因为其他一切只有在与最高的尺度一致时才是正确的，而最高的尺度就是上帝的旨意和意愿。所以上帝的方式被称为是正确的，因为它们符合他的话语和意愿。 他们是神圣而纯洁的，就像他自己一样公正、纯洁和神圣。

'The ways of the Lord are right.'
主的道路是正确的。

Right, as they agree to that which is right and straight; and right likewise, because they lead directly to a right end. We know a right line is that which is the shortest between two terms. That which leads from point to point, is the shortest of all other lines. So God's ways are right and straight. There are no other ways which tend directly to happiness, without error, but God's ways; all other ways are crooked ways. So God's ways are right, as they look to God, and as they look unto all other inferior courses. They are right to examine all our ways by, being the rule of them. And they are right, as they look to God's will, and are ruled by him.
正确，因为他们同意正确和直接的事情；同样正确，因为它们直接导向正确的目标。我们知道直线是两个点之间最短的线段。从一个点到另一个点的路径是所有其他路径中最短的。所以上帝的道路是正确和直接的。没有其他道路能够直接通向幸福，没有错误，只有上帝的道路；其他所有道路都是弯曲的。所以上帝的道路是正确的，因为它们注视着上帝，注视着其他低级的道路。它们是我们检查所有道路的准则。它们是正确的，因为它们注视着上帝的旨意，并受他的统治。

'The ways of the Lord are right.'
主的道路是正确的。

Hence observe we in the first place, that the first thing we should look to in our conversation, must be to know this for a ground.
因此，我们首先要注意的是，在我们的交谈中，我们必须知道这一点作为基础。

Obs. That man is not a prescriber of his own way, and that no creature's will is a rule.
注意：那个人不是自己道路的规定者，没有任何生物的意愿是一条规则。

We must embrace, therefore, no opinion of any man, or any course enjoined or prescribed by any man, further than it agrees with the first truth and the first right. God's ways are right; right as a standard, that is, a measure to measure all other measures by. So God's will and truth revealed is a right rule, and the measure of all other rules whatsoever. Directions therefore, which we have of things to be believed and done from men, must be no further regarded than as they agree with the first standard. Therefore they are mistaken, and desperately mistaken, that make any man's will a rule, unless it be subordinate to that which is higher, at which time it becometh all one with the higher rule. When a man subordinates his directions to God's, then God's and his are all one. Otherwise without this subordination, we make men gods, when we make their will a rule of our obedience. 'The ways of the Lord are right.' But of this only a touch by the way; the main point hence is.
因此，我们必须接受任何人的观点，或者任何人所规定或指示的行动，只要它与第一真理和第一正义相符。上帝的道路是正确的；正确作为一个标准，即用来衡量其他一切标准的尺度。因此，上帝启示的意愿和真理是正确的规则，也是一切其他规则的尺度。因此，我们从人那里得到的关于信仰和行为的指导，只有在与第一标准相符时才应予以重视。因此，那些将任何人的意愿作为规则的人是错误的，除非它是从更高的规则派生出来的，这时它就与更高的规则一样。当一个人将他的指导服从于上帝的时候，上帝的指导和他的指导就是一致的。否则，在没有这种服从的情况下，我们将人当作神，当我们将他们的意愿作为我们服从的规则时。'耶和华的道路是正直的。'但这只是一个旁敲侧击的触及，从这里得出的主要观点是。

Obs. The word of the Lord is every way perfect, and brings us to perfection.
观察。主的话语完美无缺，使我们得以完美。

As we may see at large proved, Ps. 19:7, &c., where whatsoever is good, comfortable, profitable or delightful, either for this life or the life to come, is all to be had from thence. And the wise man saith, 'Every word of God is pure,' &c., Prov. 30:5: a similitude taken from gold, which is fined till it be pure, as it is expressed in another place, 'The words of the Lord are pure words, as silver tried in a furnace of earth, and purified seven times,' Ps. 12:6. And so the apostle to Timothy. 'All Scripture is given by inspiration of God, and is profitable for doctrine, for correction, for reproof, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works,' 2 Tim. 3:16.
正如我们可以从大量证明中看到的那样，诗篇 19:7 等地方，无论是对于现世还是来世，一切好的、舒适的、有益的或令人愉悦的东西都可以从那里得到。智者说：“神的每一句话都是纯洁的”（箴言 30:5），这是从金子的比喻中得出的，金子经过精炼才能变得纯洁，正如在另一个地方所表达的：“耶和华的言语是纯净的言语，如同银子在泥炉中炼过七次”（诗篇 12:6）。使徒保罗也这样对提摩太说：“圣经都是神所默示的，于教训、督责、使人归正、教导人学义都是有益的，叫属神的人得以完全，预备行各样的善事”（提摩太后书 3:16）。

Use 1. Since then the ways of God are so right, just, pure, and perfect, this is first for reproof of them that add hereunto; as our Romish adversaries, who do herein, by their traditions and additions, condemn God either of want of wisdom, love, and goodness, or of all. So as all defects charged upon the word, are charged upon God himself, who did not better provide and foresee for his church what was good for it. But the wise man condemneth this their audacious boldness, where he saith, 'Add thou not unto his words, lest he reprove thee, and thou be found a liar,' Prov. 30:6. They bar reading of the Scriptures, or to read them in English especially, lest the people become heretics. They think it safe to read their own books and idle dreams, but reject the word of God, and then, as Jeremiah speaks, 'What wisdom is in them?' Jer. 8:9. Surely none at all; for the only wisdom is, to be governed by God's most holy word.
自从那时起，上帝的道路是如此正确、公正、纯洁和完美的，这首先是为了责备那些添加进来的人；比如我们罗马教对手，他们通过他们的传统和添加物，要么谴责上帝缺乏智慧、爱和善良，要么谴责上帝全部。因此，所有对圣经的指责都是对上帝本身的指责，上帝没有更好地为他的教会提供和预见什么对它有益。但智者谴责他们的大胆，他说：“不可加添他的言语，免得他责备你，你就显为说谎的。”（箴言 30:6）他们禁止阅读圣经，尤其是用英语阅读，以免人们变成异端。他们认为阅读自己的书和空想是安全的，但却拒绝上帝的话语，正如耶利米所说：“他们有什么智慧呢？”（耶利米书 8:9）当然没有；因为唯一的智慧就是按照上帝最圣洁的话语来行事。

Use 2. Again, it is for instruction unto us, to rest and rely upon this so holy, right, pure, and perfect word. Since it is so sure and firm, we are to rest upon the promises, and tremble at the threatenings, though we see not present performance of them, because not one of them shall fail. For, saith Christ, 'Heaven and earth shall pass away, but one jot and tittle of the law shall not fail,' Matt. 5:28. What maketh so many judgments to overtake men, but their unbelief? what made their carcases to fall in the wilderness, so as they could not enter into the land of Canaan, but their unbelief? for, saith the text of them, 'They could not enter, because of unbelief,' Heb. 3:19. Infidelity, and not believing God, is the root and cause of all our woe. It began with our first parents, and it cleaveth too close unto us, even unto this day. This cometh from our atheism and self-love; that if a mortal man promise or swear unto us, we believe him, and rest upon his word; but all that the great God can do unto us by promises, commandments, threatenings, allurements, and gracious examples, will not make us give credit to his word, but rather believe Satan, and our own false and deceitful hearts. As, for instance, God hath promised, that 'if our sins were as red as scarlet, yet he will make them whiter than the snow,' Isa. 1:18; though they be never so strong for us, yet he hath promised 'to subdue them,' Micah 7:19. If our wants be never so great, yet if we will trust in God, he hath promised to relieve us, and hath said, 'that he will not fail us nor forsake us,' Isa. 50:10; Heb. 13:5, if we cast our care upon him. So, for the threatenings, we must believe that there is never a one of them but they shall come to pass, as sure as the promises shall be made good. If these thoughts were firmly settled in us, that 'the ways of the Lord are right,' and therefore must be all accomplished in their time, it would make us restless to fly from sin, and the punishments threatened, which all 'lie at the door,' Gen. 4:7, and will quickly be upon us, if they be not avoided by sound and hearty repentance.
再次使用 2。这对我们来说是一种指导，让我们安息并依靠这个如此神圣、公正、纯洁和完美的话语。因为它是如此确定和坚定，我们要依靠应许，并对威胁感到战栗，尽管我们看不到它们的现实履行，因为其中一个都不会失败。因为基督说：“天地要废去，律法的一点一画也不能废去。”（马太福音 5:28）是什么让那么多的审判降临在人身上，而不是他们的不信？是什么让他们的尸体在旷野中倒下，以至于他们不能进入迦南地，而不是他们的不信？因为经文说：“他们不能进入，是因为不信。”（希伯来书 3:19）不信仰和不相信上帝是我们所有苦难的根源和原因。它始于我们的第一位父母，而且一直紧紧地与我们相连，直到今天。 这是源于我们的无神论和自私自爱；如果一个凡人向我们承诺或发誓，我们会相信他，并依靠他的话语；但是伟大的上帝通过承诺、命令、威胁、引诱和恩慈的榜样对我们所做的一切，都不能使我们相信他的话语，反而相信撒旦和我们自己虚假欺骗的心。例如，上帝应许说：“你们的罪虽像朱红，必变白如雪。”（以赛亚书 1:18）；虽然我们的罪再强大，他也应许“降服我们的罪孽”（弥迦书 7:19）。如果我们的需求再急迫，只要我们信靠上帝，他应许会供应我们，并说“我必不撇下你，也不丢弃你”（以赛亚书 50:10；希伯来书 13:5），只要我们把我们的忧虑卸给他。至于威胁，我们必须相信没有一条威胁不会实现，就像应许一样一定会兑现。如果我们坚定地相信“耶和华的道路都是正直的”，因此一定会按时完成，那么我们就会不安地远离罪恶和威胁的惩罚，这些都“伏在门前”（创世记）。 如果不通过坚定和真诚的悔改来避免，那么 4:7 将很快临到我们身上。

Use 3. Lastly, if every commandment be right, sure, and just, then when God commandeth do it, though the apparent danger be never so great, and though it be never so contrary to flesh and blood, pleasure, profit, or preferment, yet know it is firm and sure, and that our happiness stands in doing it, our misery in disobeying it,—as we know it was with Adam. What a sudden change did his disobedience work in himself, all the world since being leavened with that miserable contagious fall of his! And for the whole world this is a general, we never want any good, but for want of love and obedience unto it. 'Great prosperity shall they have,' saith David, 'who love thy law, and no evil shall come unto them,' Ps. 119:165. And we never had nor shall have any hurt, but from our unbelief and disobedience to the holy, pure, and perfect word of God, which is attended with comfort and prosperity here, and endless glory hereafter.
最后，如果每一条诫命都是正确、确定和公正的，那么当上帝命令时，即使表面上的危险再大，即使与肉体、快乐、利益或晋升完全相反，也要知道它是坚定和确定的，我们的幸福在于遵守它，我们的悲惨在于违背它，就像我们知道亚当是这样的。他的不顺从在他自己身上产生了多么突然的变化，自那时以来，整个世界都被他那可悲的、具有传染性的堕落所影响！对于整个世界来说，这是一个普遍的真理，我们之所以没有任何好处，只是因为缺乏对它的爱和顺从。大卫说：“爱你的律法的人必大享平安，没有什么能使他们受害。”（诗篇 119:165）我们从来没有也不会受到任何伤害，只是因为我们不信和不顺从神圣、纯洁、完美的话语，这话语在此处伴随着安慰和繁荣，在来世则有无尽的荣耀。

'The ways of the Lord are right.'
主的道路是正确的。

In the next place, if the ways of the Lord be right and straight, so straight that they lead directly to the right end, then it is clear,
接下来，如果主的道路是正确而直接的，如此直接以至于直接通向正确的目标，那么很明显，

Obs. That the best way to come to a good and right end, is to take God's ways. For it is a right way, and the right way is always the shortest way. Therefore, when men take not God's ways, prescriptions, and courses, they go wide about, and seldom or never come to their intended end. God's way is the right way, and therefore brings a man to his right end. Sometimes men will have their turnings, their diverticula, and vagaries, but they find by experience that God's ways they are the right ways, so as they never attain to comfort and peace until they come again into those ways. God until then suffereth them to be snared and hampered, and to eat the fruit of their own ways, and then they see the difference of God's ways and theirs, and that God's ways are the best, and the straightest ways unto true happiness.
注意：达到一个好的、正确的目标的最佳方法是走上帝的道路。因为这是一条正确的道路，而正确的道路总是最短的道路。因此，当人们不走上帝的道路、规定和方法时，他们会绕远路，很少或从未达到他们预期的目标。上帝的道路是正确的道路，因此会使人达到正确的目标。有时候人们会有他们的转折、偏离和怪癖，但他们通过经验发现，上帝的道路才是正确的道路，只有回到这些道路上，他们才能获得安慰和平静。在那之前，上帝容许他们被陷阱和束缚，并吃自己道路的果实，然后他们看到上帝的道路和他们的道路的区别，以及上帝的道路是通往真正幸福的最佳和最直接的道路。

Indeed, God suffers sometimes men that will have their own ways to come quickly to them, as some men hasten to be rich, and God suffers them to be rich hastily: yet they are none of God's ways which they take, but climb up by fraud and deceit. Aye, but that is only a particular end which God suffereth them to attain by byeways; but what will be the upshot? Where will all these ways end at length? Surely in hell. For when a man goes out of the right, and straight, and direct way, to be great in the world, he is like a man who goes out of his way, which is further about; who yet, when he is in that way, goes on through thick and thin, because he will gain some way. He goes on through thickets and hedges, fair and foul, where he gets many scratches, brushes and knocks. Doth any think in the world to attain his particular ends without* the direct ways of God? God may suffer him to attain his particular end, but with many flaws, knocks, and brushes upon his conscience, which many times he carrieth with him unto his grave; and finds it a great deal better, both to attain unto his particular ends by God's ways, and to have no more of anything in the world than he can have with a good conscience. For, though they be good men, ofttimes God suffers such men to have bruises in their conscience all their days, that they and others may know that the best way is the straight and right way, which at last will bring us best to our end.
确实，上帝有时容忍那些追求自己方式的人，比如有些人急于致富，上帝容忍他们迅速致富，但他们所选择的并不是上帝的方式，而是通过欺诈和欺骗来攀升。是的，这只是上帝容忍他们通过曲折途径达到的一个特定目标，但最终会怎样呢？这些方式最终会通向何处？毫无疑问是地狱。因为当一个人离开正确、直接的道路，为了在世界上取得伟大，他就像一个离开了自己的道路的人，这条路更远；然而，当他走在那条路上时，他会不顾一切地前进，因为他想要走捷径。他会穿过丛林和篱笆，无论是美好的还是恶劣的，他会受到许多擦伤、划痕和撞击。世上有人认为能够在没有上帝直接指引的情况下达到自己的特定目标吗？ 上帝可能允许他达到他特定的目标，但会有许多缺陷、挫折和对良心的冲击，这些冲击常常伴随他到坟墓。他发现，通过上帝的方式实现自己的目标，并且在世界上只拥有自己良心所能接受的东西，会更好。因为，即使他们是善良的人，上帝有时也会让这样的人在他们一生中受到良心的伤害，以便他们和其他人知道，最好的方式是直接而正确的方式，最终会让我们达到最好的目标。

Having thus made it good, 'that the ways of the Lord are right,' now, for conclusion of all, the prophet begins to shew the divers effects these right ways of God have in two sorts of people, the godly and wicked.
这样一来，已经证明了“耶和华的道路是正直的”，现在，作为总结，先知开始展示神的这些正直的道路对虔诚和邪恶的人所产生的不同影响。

I. The just shall walk in them:
义人必在其中行走。

II. That the transgressors shall fall therein.

I. The just shall walk in them. Who be the just men here spoken of? Such are just men who give to every one their due; that give God his due in the first place, and man in the second place, whereby it is framed. 'The just shall walk in them;' that is, they shall proceed and go on in them till they be come to the end of their race, the salvation of their souls. And, more particularly,
I. 正义者将在其中行走。这里所说的正义者是谁？这些正义者是那些给予每个人应得之物的人；首先给予上帝他应得的，其次给予人类他们应得的，从而构建起来。'正义者将在其中行走'，也就是说，他们将继续前进，直到他们达到他们灵魂的救赎的终点。而且，更具体地说，

(1.) Just men first, are such, who have respect unto all God's commandments, Ps. 119:6. Though in their disposition they find some more hard to them than others, yet they do not allow themselves to break any, but strive so much the more earnestly and constantly to observe them, as they find their natures opposite to them. Now hypocrites, howsoever they do many things in show, yet, like Herod and Judas, their hearts run in a wrong channel; they allow themselves to live in, and like of some sin. The young man in the gospel had not a respect unto all God's commandments, though Christ loved his amiable parts, Mat. 10:21. To this purpose James saith, 'Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all,' James 2:10. That is, he who alloweth himself in any one sin, he is guilty of all. Ask Judas, Is murder good? He would have said, no: but he was covetous, and allowed himself in it, and so drew upon him the guilt of all the rest. God is he who forbids sinning against them all. He who forbids one, forbids all; and being rightly turned to God, the same authority makes us leave all. It is not sin, but the allowance of it, that makes an hypocrite.
只有正直的人，才会尊重上帝的所有诫命（诗篇 119:6）。虽然他们可能对某些诫命更加困难，但他们不允许自己违背任何诫命，而是更加努力和坚定地遵守，因为他们发现自己的本性与诫命相对立。然而，伪君子们虽然表面上做了很多事情，但他们的内心却走在错误的道路上；他们允许自己活在某种罪恶中，并且喜欢某些罪恶。福音书中的那个年轻人并没有尊重上帝的所有诫命，尽管基督喜爱他可爱的一面（马太福音 10:21）。雅各布说得很明白：“凡遵守全律法却在一条上失脚的，他就是犯了众条”（雅各布书 2:10）。也就是说，任何一个允许自己犯任何一种罪的人，他就犯了所有的罪。问问犹大，杀人对吗？他本来会说不对，但他贪婪，并且允许自己犯罪，因此招致了其他所有罪的罪责。上帝禁止违背所有诫命。禁止其中一条，就等于禁止所有。当我们正确地转向上帝时，同样的权威使我们放弃一切。不是罪恶本身，而是对罪恶的允许，使人成为伪君子。

(2.) Again, they do things to a good end, the glory of God, and the good of man. For want hereof, the alms, prayers, and fasting of the scribes and Pharisees (because they did nothing out of love to God or man, but for vainglory and carnal respects), are condemned of Christ. So some are brought in at the last day, saying, 'Lord, Lord, have we not in thy name prophesied, and in thy name cast out devils, and in thy name done many wonderful works,' Mat. 7:22; and yet Christ professeth not to know them, but calleth them 'workers of iniquity.' They had gifts and calling, and delivered true doctrine, &c. But here was their failing, 'They prophesied in his name, but not for his name.' Their actions were good in themselves, and for others, but the end of them was naught, and therefore both they and their works are condemned. Yet this is not so to be understood, but that God's children have some thoughts of vainglory, which accompanieth and creepeth into their best actions; but they do acknowledge this for a sin, confess it, and desire the Lord to pardon and subdue it, and then it shall never be laid to their charge. Because having of infirmities is not contrary to sincerity, but allowing of them, and living in them; in which case the Lord is more pleased with our humiliation for our sin, than the motions to vainglory did offend him.
（2）再次，他们所做的事情是为了一个好的目的，即上帝的荣耀和人类的利益。因为缺乏这一点，文士和法利赛人的施舍、祈祷和禁食（因为他们所做的一切都不是出于对上帝或人的爱，而是为了虚荣和肉体上的尊重）被基督所谴责。因此，有些人在末日被带进来，说：“主啊，我们不是奉你的名预言，奉你的名赶鬼，奉你的名行了许多奇事吗？”（马太福音 7:22）然而基督却说不认识他们，称他们为“作孽的人”。他们有恩赐和呼召，并传授真正的教义等。但他们的失败在于，“他们奉他的名预言，却不是为了他的名。”他们的行为本身对自己和他人都是好的，但是他们的目的是恶劣的，因此他们和他们的作品都被谴责。然而，这并不是说上帝的儿女没有虚荣的想法，虚荣会伴随并渗入他们最好的行动中；但他们承认这是一种罪，忏悔并求主宽恕并征服它，那么它将永远不会被算在他们的账上。 因为有疾病并不违背真诚，而是允许并在其中生活；在这种情况下，主更喜欢我们因罪而谦卑，而不是虚荣的动机冒犯他。

(3.) Thirdly, a desire to grow in grace, and to become better and better, is a sign of uprightness. Christian righteousness, as it sees still need, so it still desires more grace and less sin; because he who hath a true heart, seeth both the want and worth of grace, and feeleth his want. A man feels not the want of faith, humility, and love, till he have it in some sort, as it is said, Philip. 3:15, 'As many as are perfect are thus minded,' to wit, so many as are upright: all is one.
第三，渴望在恩典中成长，变得越来越好，是正直的标志。基督徒的正义既看到仍然需要，也渴望更多的恩典和更少的罪恶；因为真正的人心，既看到恩典的需求和价值，也感受到自己的需求。一个人在某种程度上拥有信仰、谦卑和爱时，才会感受到对它们的需求，正如经上所说：“凡在这样思想的人，神必将这事指示他们。”

(4.) Lastly, this just uprightness is known by love of the brethren. 'By this we know we are translated from death to life, because we love the brethren,' 1 John 3:14. Contrary to which is that disposition which envieth at all things which suits not with their humours: as James speaketh of those who prefer men, and have their persons in admiration, in regard of outward things, despising inferiors, James 2:2.
最后，这种正直只能通过对弟兄的爱来认识。约翰一书 3:14 说：“我们因为爱弟兄，就知道我们已经从死里过到生命里。”相反的是那种嫉妒一切不符合他们心意的态度：雅各在雅各书 2:2 中提到那些偏袒人、对外在事物崇拜他们的人，蔑视下级。

Use 1. If therefore we will ever be counted righteous persons, let us keep these rules set down here, have a respect to all God's commandments, do all things to the glory of God, desire to grow in grace, and love the brethren.
如果我们希望被视为义人，就要遵守这里所规定的规则，尊重上帝的一切诫命，为了上帝的荣耀而做一切事情，渴望在恩典中成长，并且爱弟兄们。

2. And so it is also for consolation unto such who are thus qualified; for unto them belongeth all the promises of this life, and of that to come. They are in a blessed estate, for 'all things, are theirs,' 1 Cor. 3:21, because they are Christ's. Therefore it is their bounden duty, having an upright heart, to rejoice in God, as the prophet speaks: 'Rejoice in the Lord, ye righteous, for praise is comely for the upright,' Ps. 33:1; 52:9. None have cause to rejoice but upright men.
2. 所以对于那些具备这样资格的人来说，这也是一种安慰；因为他们拥有这个世界和来世的所有应许。他们处于一种有福的状态，因为“万物都是他们的”（哥林多前书 3:21），因为他们属于基督。因此，作为一个正直的人，他们有责任在上帝面前欢喜，正如先知所说：“义人哪，你们应当靠耶和华欢乐，正直人的赞美是合宜的”（诗篇 33:1；52:9）。只有正直的人才有理由欢喜。

1. Because they of all others have title and right to joy. 2. Because they have command to do it, seeing heaven is theirs. All the promises are theirs, and they are heirs of all things. It is a comely service, and the work of heaven.
1. 因为他们比其他人都有权利和理由去享受快乐。 2. 因为他们有权命令这样做，因为天堂属于他们。所有的承诺都属于他们，他们是一切事物的继承人。这是一项合适的服务，也是天堂的工作。

Obj. Against this some object. Oh, but I find many sins, passions, and infirmities in myself; how then can I joy in God?
对此有人提出反对意见。哦，但是我发现自己有许多罪恶、激情和弱点；那么我怎么能够在上帝中感到喜乐呢？

Ans. To this we answer briefly, that the passions and infirmities of God's servants are not contrary to Christian uprightness and righteousness; for St James saith, that 'Elias was a man subject to like passions and infirmities as we are,' James 5:17, yet he was a righteous man, though a man subject to the like passions as we are. Therefore the passions of Christians are not contrary to Christian, but to legal, righteousness. But 'we are not under the law, but under grace,' Rom. 6:15. The first covenant of works bids us have no sin; the other covenant bids us allow no sin. Thus much is for that question, What is meant by just men? It remains now that we should further inquire into that mystery, how it is that just men walk in the ways of God, and prosper therein, when yet wicked men, called 'transgressors,' fall therein. But this being a mystery, by your patience we will take time to unfold what we have to speak hereof the next time, if God be so pleased.
答：简而言之，上帝的仆人的激情和软弱并不与基督教的正直和公义相矛盾；因为雅各书说，“以利亚与我们性情相同，他恳切祷告，求不要下雨，雨就三年零六个月不下在地上。”（雅各书 5:17）他是一个正义的人，尽管他像我们一样有激情。因此，基督徒的激情不是与基督教相矛盾，而是与法律的正义相矛盾。但是，“我们不在律法之下，乃在恩典之下。”（罗马书 6:15）第一个立约要求我们没有罪；另一个立约要求我们不容忍罪。关于“义人”的含义，我们已经回答了这个问题。现在我们需要进一步探讨这个奥秘，就是为什么义人在上帝的道路上行走并在其中得到繁荣，而被称为“犯罪者”的恶人却在其中跌倒。但这是一个奥秘，如果上帝愿意的话，我们将耐心地花时间来解开下次我们要谈论的内容。

THE SIXTEENTH SERMON
第十六篇讲道

The ways of the Lord are right: the just shall walk in them; but the transgressors shall fall therein.—HOS. 14:9.
主的道路是正确的：公义的人将在其中行走；但犯罪者将在其中跌倒。-何西阿书 14:9。

GOD'S children have their times of deadness and desertion, and again their times of quickening and rejoicing. Weeping doth not always remain unto them for their portion, 'but joy cometh in the morning,' Ps. 30:5. In the worst times the saints have always some comforts afforded them, which supporteth them against all the storms and tempests they endure. They have always a Goshen, Exod. 9:22, to fly to. Others shall perish in that way, wherein they shall walk and escape.
上帝的子民有他们的死寂和荒凉的时刻，也有他们的复苏和欢乐的时刻。哭泣并不总是他们的命运，"但晨光必必来到，"诗篇 30:5。在最糟糕的时候，圣徒们总是有一些安慰，支持他们抵御所经历的所有风暴和暴风雨。他们总是有一个歌珊（Goshen）可以逃到，出埃及记 9:22。其他人将在他们所走的道路上灭亡，而他们却能逃脱。

'The just shall walk in them, but the transgressors shall fall therein.'
正直的人将在其中行走，但犯罪者将在其中跌倒。

Thus far we are now come in the unfolding of this chapter, having shewed God's rich and incomparable mercies to miserable and penitent sinners; how ready God is to embrace such, as this rebellious people named were, with all the arguments used to make them return unto the Lord. We are now come at last unto the upshot of all, a discovery of the several effects and works God's word hath upon both sorts of people here named and aimed at.
到目前为止，我们已经展示了上帝对可怜和悔罪的罪人的丰富和无与伦比的怜悯；上帝是多么愿意拥抱这些被称为叛逆的人，并用各种论据来使他们归向主。现在我们终于来到了最后的结局，揭示了上帝的话语对这两类人所产生的不同效果和作用。

'The just shall walk in them, but the transgressors shall fall therein.'
正直的人将在其中行走，但犯罪者将在其中跌倒。

These were very bad times; yet there were just men, who walked in the ways of God: so that we see—
这是非常艰难的时期；然而仍有正直的人，他们走在上帝的道路上：因此我们看到-

In the worst times, God will have always a people that shall justify wisdom.
在最糟糕的时候，上帝总会有一群人来证明智慧的重要性。

God will have it thus, even in the worst times, that 'the just shall walk in them.' Though before he saith, 'Who is wise? and who is prudent?' yet here he shews that there shall be a number who shall 'walk in God's ways,' who though they go to heaven alone, yet to heaven they will. Though they have but a few that walk in God's ways with them, they will rather go with a few that way, than with the wicked on the broad way to hell. Alway God hath some who shall walk in his way; for if there were not some alway who were good, the earth would not stand; for good men they are the pillars of the world, who uphold it. It is not for wicked men's sake that God upholds the frame of the creatures, and that orderly government. We see all is to gather together the number of his elect, of whom in some ages there are more, and in some less, of them born, thereafter as God breathes and blows with his Spirit. For according to the abundant working of the Spirit, is the number of the elect. Yet in all ages there are some, because it is an article of our faith, to believe 'a holy catholic church.'* Now it cannot be an article of faith, unless there were alway some that made this catholic church; for else there should be an act of faith, without an object. Therefore we may always say, I believe that there are a number of elect people that walk in the ways of God to heaven-wards.
上帝如此安排，即使在最糟糕的时期，'公义者也将在其中行走'。虽然他先说'谁是智慧的？谁是聪明的？'，但在这里他显示将会有一些人会'走在上帝的道路上'，即使他们独自一人去天堂，他们也会去天堂。虽然他们只有少数人与他们一起走在上帝的道路上，他们宁愿与少数人同行，也不愿与邪恶的人一起走在通往地狱的宽阔之路上。上帝总是有一些人会走在他的道路上；因为如果没有一些善良的人，地球就无法存在；因为善良的人是世界的支柱，他们支撑着它。上帝维持着万物的结构和有序的管理，并不是为了邪恶人的缘故。我们看到，一切都是为了聚集他的选民的人数，其中在某些时代，他们出生的人数更多，而在某些时代则更少，这是上帝的灵吹动和激励的结果。因为根据圣灵丰盛的运行，选民的人数也会有所不同。然而，在所有时代都有一些人，因为相信'一个圣洁的公教会'是我们信仰的一部分。“现在，如果没有一些人组成这个普世教会，那么它就不能成为一种信仰的对象；否则就会有一种没有对象的信仰行为。因此，我们总是可以说，我相信有一些被选中的人在走向上帝的道路上走向天堂。”

And what is the disposition of these some? To have a counter motion to those of the times and places they live in. Some are foolish, not caring for the ways of God, cavilling at them. But the 'just shall walk in them,' that is, they take a contrary course to the world, that slights wisdom. Thus in all times it is the disposition of God's children to go contrary to the world in the greatest matters of all. They indeed hold correspondency, in outward things, but for the main they have a contrary motion. As we say of the planets, that they have a motion contrary to the wrapt motion. Being carried and hurried about every twenty-four hours with the motion of the heavens, they have another motion and circuit of their own, which they pass also. So it is with God's people: though in their common carriage they be carried with the common customs and fashions of the times, yet they have a contrary motion of their own, whereby being carried by the help of God's Spirit, they go on in a way to heaven, though the world discern it not. They have a secret contrary motion, opposite to the sins and corruptions of the age and times they live in. Therefore, in all ages it is observed for a commendation to go on in a contrary course to the present times. Noah in his time, Lot in his time, and Paul in his time, who complains, 'All men seek their own,' Philip. 2:21. It is a strange thing that Paul should complain of all men seeking their own, even then when the blood of Christ was so warm, being so lately shed, and the gospel so spread; yet 'all men seek their own.' And he speaks it with tears; but what became of Paul, and Timothy, and the rest? 'But our conversation is in heaven, from whence we look for the Saviour, the Lord Jesus Christ,' &c., Philip. 3:20. Let all men seek their own here below, as they will, we have our conversation contrary to the world. 'Our conversation is in heaven,' &c. So that they hold out God's truth in the midst of a crooked and perverse generation, that is, when every man takes crooked ways and courses in carnal policy; yet there are a company that notwithstanding walk in the right ways of God, clean contrary to others. The just will walk in the right ways of God. As holy Joshua said, 'Choose you what you will do, but howsoever, I and my father's house will serve the Lord,' Josh. 24:15. So when many fell from Christ for a fit, because his doctrine seemed harsh, Peter justified that way. When Christ asked him, Will ye also leave me with the rest who are offended? 'Lord,' saith he, 'whither shall we go?' We have tasted the sweetness of the word, and felt the power thereof: 'Whither shall we go, Lord? thou hast the words of eternal life,' John 6:68. So God's people have an affection, carriage, and course, contrary to the world.
这些人的性情如何？与他们所处的时代和地方相反。有些人愚蠢，不关心上帝的道路，对此嘲笑。但“义人必在其中行走”，也就是说，他们与轻视智慧的世界走上了相反的道路。因此，在所有时代，神的儿女都倾向于在最重要的事情上与世界背道而驰。他们确实在外在事物上与世界保持一致，但在主要事务上，他们有着相反的动力。就像我们所说的行星，它们的运动与包裹运动相反。它们每隔二十四小时随着天空的运动而被带动和推动，但它们也有自己的运动和轨道。神的子民也是如此：虽然在日常行为中，他们随着时代的通俗习俗和时尚而行，但他们有着自己相反的动力，凭借上帝的帮助，他们沿着通往天堂的道路前进，尽管世界看不到。他们有着秘密的相反动力，与他们所处的时代和时期的罪恶和腐败相对立。 因此，在所有时代中，人们常常赞扬那些与当今时代相反的人。挪亚在他的时代，罗得在他的时代，保罗在他的时代，他抱怨说，“众人都求自己的事”，腓立比书 2:21。保罗抱怨所有人都追求自己的事情，这是一件奇怪的事情，即使在基督的血还很热，福音传播得如此广泛的时候，“众人都求自己的事”。他带着眼泪说出这句话，但是保罗、提摩太和其他人怎么样了呢？腓立比书 3:20 说：“但我们是天上的国民，我们等候救主，就是主耶稣基督。”让所有人在这里追求自己的事情，我们的行为与世界相反。“我们是天上的国民”，等等。因此，他们在邪恶曲折的世代中坚守上帝的真理，也就是说，当每个人都采取弯曲的方式和肉体政策时，仍然有一群人走在上帝的正道上，与其他人完全相反。义人将走在上帝的正道上。正如圣洁的约书亚所说：“你们可以选择你们要事奉的，但无论如何，我和我父的家都要事奉耶和华”，约书亚记 24:15。 所以当许多人因为基督的教义看起来严厉而离开时，彼得为这条道路辩护。当基督问他，你们也要和其他被绊倒的人一起离开我吗？他说：“主啊，我们要去哪里呢？”我们已经尝到了道的甘甜，并感受到了它的力量：“主啊，你有永生的话语，我们往哪里去呢？”（约翰福音 6:68）。所以神的子民有一种与世界相反的情感、行为和生活方式。

Reason. The reason is taken from their own disposition; they are partakers of the divine nature, 2 Pet. 1:4, which carrieth them up to God-wards against the stream and current of the time.
原因。原因来自于他们自身的性情；他们是神圣本质的参与者，彼得后书 1:4，这使他们逆着时代的潮流和趋势朝向上帝。

Use. The use hereof, shall be only a trial of ourselves in evil times, whether or not then, we justify God's ways and the best things. If we do, it is a sign we are of the number of God's elect, to defend and maintain good causes and right opinions, especially in divine truths, which is the best character of a Christian. Others in their own sphere have their degree of goodness, but we speak of supernatural divine goodness. A man may know he belongs to God, if he justify wisdom in the worst times, if he stand for the truth to the utmost, thinking it of more price than his life. It is the first degree to religion, 'to hate father and mother, wife and children, and all for the gospel,' Luke 14:26. Now when a man will justify the truth, with the loss of anything in the world, it is a sign that man is a good man in ill times.
使用。使用此物，只是在邪恶的时代里试探我们自己，看我们是否能够为上帝的道路和最好的事情辩护。如果我们能够，那就是我们属于上帝选民的标志，能够捍卫和维护善良的事业和正确的观点，尤其是在神圣的真理中，这是一个基督徒最好的品质。其他人在自己的领域也有他们的善良程度，但我们谈论的是超自然的神圣善良。一个人可以知道他属于上帝，如果他在最糟糕的时代中为智慧辩护，如果他为真理而奋斗到极致，认为真理比生命更宝贵。这是宗教的第一步，"恨父母、妻子、儿女，甚至为了福音而舍弃一切"（路加福音 14:26）。现在，当一个人愿意为了真理而失去世上的任何东西时，这是一个迹象，表明这个人在困难的时代是一个好人。

Therefore, in ill times let us labour to justify truth, both the truth of things to be believed, and all just religious courses, not only in case of opposition being opposed, but in example, though we say nothing. Noah condemned the world, though he spake not a word, by making an ark, Heb. 11:7; so Lot, Sodom, though he told not all Sodom of their faults. So a man may justify good things, though he speak not a word to any man, for such a one's life is a confutation and sufficient witness for God against the world. Therefore it is good, though a man do not confront the world in his speeches, yet notwithstanding, at least to hold a course contrary to the world in his conversation. We have need of a great deal of courage to do this; but there is no heavenly wise man, but he is a courageous man. Though in his own spirit he may be a weak man, yet in case of opposition, grace will be above nature, he will shew then his heavenly wisdom and prudence, and of what metal he is made, by justifying wisdom in all times, 'The just shall walk therein.' But to come more directly to the words,
因此，在困难时期，让我们努力为真理辩护，无论是要相信的事实真理，还是所有公正的宗教行为，不仅在面对反对时辩护，而且在示范中，即使我们什么都不说。挪亚没有说一句话，却通过建造方舟谴责了世界（希伯来书 11:7）；罗得也是如此，他没有告诉所多玛的人们他们的错误，却谴责了所多玛。因此，一个人可以为善事辩护，即使他对任何人都不说一句话，因为这样一个人的生活就是对世界为神作证的反驳和足够的见证。因此，尽管一个人在言辞上不与世界对抗，至少在言行上与世界保持相反的态度是好的。我们需要很大的勇气来做到这一点；但没有一个天上的智者不是一个勇敢的人。虽然在他自己的精神中他可能是一个软弱的人，但在面对反对时，恩典将超越本性，他将展示他的天上的智慧和谨慎，以及他是由什么材料制成的，通过在所有时期辩护智慧，“义人必在其中行走”。但更直接地说，

'The just shall walk in them.'
正义者将在其中行走。

A just and righteous man that is made just by them, shall walk in them. Hence we may observe,
一个公正和正直的人，是通过他们变得公正的，他将在其中行走。因此，我们可以观察到，

Obs. That first men must have spiritual life, and be just, before they can walk. Walking is an action of life. There must be life before there can be walking. A man must first have a spiritual life, whereby he may be just, and then he will walk as a just man. For, as we say of a bowl,* it is Austin's comparison, it is first made round, and then it runs round; so a man is first just, and then he doth justly. It is a conceit of the papists, that good works do justify a man. Luther says well, that 'a good man doth good works.' Good works make not the man. Fruit makes not the tree, but the tree the fruit. So we are just first, and then we walk as just men. We must labour to be changed and to have a principle of spiritual life; then we shall walk and have new feet, eyes, taste, ears, and senses; all shall then be new.
注意：人们必须先拥有属灵的生命，并且在行走之前必须是公正的。行走是生命的行动。在行走之前必须有生命存在。一个人必须首先拥有属灵的生命，以使他能够公正，然后他将作为一个公正的人行走。因为，正如我们所说的一个碗，它是奥斯汀的比喻，它首先被制成圆形，然后它才会旋转；所以一个人首先是公正的，然后他才会行事公正。这是天主教徒的一种奇想，善行使人成为公正的。路德说得好，“一个好人做好事。”善行并不能使人成为好人。果实并不使树，而是树使果实。所以我们首先是公正的，然后我们作为公正的人行走。我们必须努力改变并拥有属灵生命的原则；然后我们将行走，并拥有新的脚、眼睛、味觉、耳朵和感官；一切都将是新的。

Again, in the second place, the necessity of it appears hence, that there must be first spiritual life in the inward man, ere a man can walk, because there will not else be a harmony and correspondency betwixt a man and his ways. A man will not hold in those ways that he hath an antipathy to; therefore, his nature must be altered by a higher principle, before he can like and delight in the ways of God. This is that which God's children desire first of God, that he would alter their natures, enlighten, change and quicken them, work strongly and powerfully in them, that they may have a sympathy and liking unto all that is good; first they are just, and then they walk in God's ways.
再次，第二点是，这种必要性的出现是因为在一个人内心的灵性生命之前，一个人必须能够行走，因为否则人与他的行为之间就不会有和谐和对应。一个人不会坚持他厌恶的方式；因此，在一个人能够喜欢和享受上帝的道路之前，他的本性必须被更高的原则改变。这就是上帝的儿女首先向上帝祈求的，他们希望上帝改变他们的本性，启示、改变和使他们复活，以强有力和有力地在他们身上工作，使他们对一切善良的事物产生共鸣和喜爱；首先他们是公正的，然后他们在上帝的道路上行走。

'The just shall walk in them.'
正义者将在其中行走。

Obs. In the next place, we may observe hence, that a just man, he being the prudent and wise man, he walks in God's ways. That is, spiritual wisdom and prudence, together with grace, righteousness, and justice, they lead to walking in obedience. Let no man therefore talk of grace and wisdom or prudence altering him, further than he makes it good by his walking. He that is just, walks as a just man; he that is wise, walks wisely; he that is prudent, walks prudently. Which is spoken to discover hypocrisy in men, that would be thought to be good Christians and wise men, because they have a great deal of speculative knowledge. Aye, but look we to our ways, let them shew whether we be wise or foolish, just or unjust. 'If a man be wise, he is wise for himself,' Prov. 9:12, as Solomon saith, to direct his own ways; 'The wisdom of the wise, is to understand his own way that he is to walk in,' Prov. 14:8. If a man have not wisdom to direct his way in particular, to walk to heavenward, he is but a fool. For a man to know so much as shall condemn him, and be a witness against him, and yet not know so much as to save him, what a miserable thing is this? Now all other men that know much, and walk not answerable, they know so much as to condemn them, and not to save them. Our Saviour Christ he calleth such 'foolish builders,' Matt. 7:27, that know and will not do; so unless there be a walking answerable to the wisdom and prudence prescribed, a man is but a foolish man.
观察。接下来，我们可以从这里观察到，一个公正的人，他作为一个谨慎和智慧的人，他走在上帝的道路上。也就是说，属灵的智慧和谨慎，连同恩典、公义和正义，会引导我们顺从地行走。因此，不要有人谈论恩典、智慧或谨慎如何改变他，除非他通过自己的行为证明了这一点。公正的人行走如公正之人；智慧的人行走得明智；谨慎的人行走得谨慎。这是为了揭示人们的伪善，他们想被认为是好基督徒和智者，因为他们有很多理论知识。是的，但是我们要看看我们的行为，让它们展示我们是明智还是愚蠢，公正还是不公正。正如所罗门所说，“人若是聪明，是为自己聪明”，箴言 9:12，为了指引自己的道路；“智慧人的智慧，是明白自己所行的路”，箴言 14:8。如果一个人没有智慧来指引他特定的道路，朝着天堂前进，那他只是个傻瓜。一个人知道足够多以至于定他的罪，作为对他的证人，却不知道足够多以至于拯救他，这是多么可悲的事情啊！ 现在所有其他知识渊博但行为不合规的人，他们知道的足以谴责他们，而不是拯救他们。我们的救主基督称这样的人为“愚蠢的建筑师”（马太福音 7:27），他们明白却不去行动；所以，除非有与所规定的智慧和谨慎相符的行为，否则一个人只是一个愚蠢的人。

Therefore let it be a rule of trial, would we be thought to be wise and prudent, just and good? Let us look to our ways. Are they God's ways? Do we delight in these ways, and make them our ways? Then we are wise, prudent, and just.
因此，让它成为一个试金石的准则，我们是否希望被认为是聪明、明智、公正和善良的人？让我们审视自己的行为。它们是上帝的道路吗？我们是否喜欢这些道路，并将它们作为我们自己的道路？那么我们就是聪明、明智和公正的。

'The just shall walk in them.'
正义者将在其中行走。

As the just shall walk in them, so whosoever walks in them are just, wise, and prudent; for is not he prudent, who walks in those ways that lead directly to eternal happiness? Is not he a wise man, that walks by rule in those ways where he hath God over him, to be his protector, ruler, and defender? Is not he a wise man, who walks in those ways that fits him for all conditions whatsoever, prosperity or adversity, life or death, for all estates? He that walks therefore in God's ways, must be the only wise man.
正直的人会走在这些道路上，所以凡是走在这些道路上的人都是正直、聪明和谨慎的；因为走在直接通往永恒幸福的道路上的人难道不是聪明的吗？走在那些有上帝保护、统治和捍卫的道路上的人难道不是智慧的人吗？走在那些使他适应各种情况的道路上，无论是繁荣还是逆境，生活还是死亡，难道不是智慧的人吗？因此，走在上帝的道路上的人必须是唯一的智者。

Now, what things doth this walking in the ways of God imply?
现在，这个按照上帝的道路行走的事情意味着什么？

1. First, perspicuity. Those who walk in the ways of God, they discern those ways to be God's ways, and discern them aright.
首先，明晰。那些走在上帝的道路上的人，他们能够辨别出这些道路是上帝的道路，并且辨别得正确。

2. Then when they discern them to be God's good ways, answerably they proceed in them from step to step; for every action is a step to heaven or to hell. So a just man, when he hath discovered a good way, he goes on still.
然后，当他们认识到这些是上帝的善道时，他们相应地一步步地跟随；因为每一个行动都是通往天堂或地狱的一步。所以一个正直的人，一旦发现了一条善道，他就会继续前进。

3. And then he keeps an uniform course, for so he doth who walks on in a way. He makes not indentures* as he walks, but goes on steadily in an uniform course to a right end. So a just man, when he hath singled out the right way, he goes on in that steadily and uniformly.
然后他保持一贯的行动，因为走在一条路上的人就是这样做的。他在行走时不会签订契约，而是稳定地按照一条一致的路线朝着正确的目标前进。因此，一个公正的人一旦确定了正确的道路，就会稳定而一致地继续前进。

4. And likewise where it is said, the just walks in them, it implies resolution to go on in those ways till he come to the end, though there be never so much opposition.
4. 同样地，当说“公义者在其中行走”时，意味着决心坚持走这些道路，直到达到目标，尽管可能会遇到很多阻力。

But how shall we know whether we go on in this way or not?
但是我们如何知道我们是否会继续这样下去呢？

First, he that goes on in a way, the further he hath proceeded therein, looking back, that which he leaves behind seems lesser and lesser in his eye; and that which he goes to greater and greater. So a man may know his progress in the ways of God, when earthly profits and pleasures seem little, his former courses and pleasures seeming now base unto him. When heaven and heavenly things seem near unto him, it is a sign he is near heaven, near in time, and nearer in disposition and in wisdom to discern, because the best things are greatest in his eye and esteem. In this case, it is a sign that such a one is removed from the world, and is near unto heaven, having made a good progress in the ways of God.
首先，一个人在走一条路时，他越往前走，回头看，他离开的东西在他眼中似乎越来越小；而他前往的东西则越来越大。因此，当地上的利益和享乐对他来说似乎微不足道时，他以前的行为和享乐对他来说现在显得卑劣。当天堂和属天的事物对他来说似乎很近时，这是一个迹象，表明他离天堂很近，不仅在时间上接近，而且在性情和智慧上更接近，因为在他眼中和评价中，最好的事物是最伟大的。在这种情况下，这表明这样一个人已经远离世界，接近天堂，在神的道路上取得了良好的进展。

It implies likewise in the second place, an uniform course of life. Such a one doth not duties by starts now and then, but constantly. Therefore we must judge of men by a tenure of life, what their constant ways are. Sometimes though they be good men, they may step away into an ill way, and yet come in again. Sometimes an ill man may cross a good way, as a thief when he crosseth the highway, or a good man steps out of the way; but this is not their way, they are both out, and to seek, of their way. A wicked man when he speaks of good things, he is out of his way; he acts a part and assumes a person he is unskilful to act; therefore he doth it untowardly. But a man's way is his course. A good man's way is good, though his startings be ill; and an ill man's way is naught, though for passion, or for by-ends, he may now and then do good things. Therefore, considering that the walking in the ways of God is uniform and orderly; let us judge of ourselves by the tenure of our life, and course thereof. And let those poor souls who think they are out of the way, because they run into some infirmities now and then, comfort themselves in this, that God judgeth not by single actions, but according to the tenure of a man's life, what he is. For oftentimes God's children gain by their slips, which makes them look the more warily to their ways for ever after that. He that walks in the way to heaven, if he be a good man, he looks to make surer footing in the ways of God after his slips and falls. He labours also to make so much the more haste home, being a gainer by all his slips and falls. Let none therefore be discouraged, but let them labour that their ways and courses may be good, and not only so, but to be uniform, orderly, and constant, and then they may speak peace to their own souls, being such as are here described, 'The just shall walk in them.'
它同样意味着第二点，即一种统一的生活方式。这样的人不是偶尔做一些事情，而是持续不断地去做。因此，我们必须根据一个人的一生来判断他们的常态。有时候，即使他们是好人，他们也可能走上错误的道路，但最终会回到正轨。有时候，坏人可能会走上好的道路，就像一个贼在横穿马路时，或者一个好人偏离了正道；但这不是他们的方式，他们都是偏离了正道，迷失了方向。一个邪恶的人谈论善事时，他是偏离了正道；他扮演一个他不擅长扮演的角色；因此他做得不合适。但一个人的方式就是他的行为方式。一个好人的方式是好的，即使他的起点是错误的；而一个坏人的方式是不好的，即使他偶尔出于激情或为了私利做一些好事。因此，考虑到走在上帝的道路上是统一和有序的，让我们通过我们一生的方式来判断自己。 让那些认为自己因为偶尔犯错误而迷失了方向的可怜之人，在此安慰自己，上帝不是根据单个行为来判断一个人，而是根据他一生的表现来评判他是什么样的人。因为上帝的子民经常在犯错误中得益，这使他们更加谨慎地看待自己的行为。那些走在通向天堂的道路上的人，如果他是一个好人，他会在犯错误和跌倒后更加小心地走在上帝的道路上。他也努力更快地回家，因为他在所有的错误和跌倒中都是受益者。因此，不要灰心，而是努力使自己的行为和方式良好，不仅如此，还要一致、有序和恒定，这样他们就可以对自己的灵魂说出和平的话，因为他们是这样描述的：“义人必在其中行走。”'

Third, again, he that will walk aright in God's ways, he must be resolute against all opposition whatsoever, for we meet with many lets, hindrances, and scandals,* to drive us out of the way. Sometimes the ill lives of those who walk in these ways, sometimes their slips and falls, sometimes persecution, and our own natures, are full of scandals, subject to take this and that offence, and then we are ready to be snared on the right hand, or feared and scared on the left. And our nature, so far as it is unsanctified, is prone to catch, and ready to join with the world; therefore we have need of resolution of spirit and determination. As David, 'I have determined, O Lord, and I will keep thy laws; I have sworn that I will keep thy righteous judgments,' Ps. 119:106. This is a resolute determination.
第三，再次，那些想要在上帝的道路上行走的人，必须坚决抵制一切反对，因为我们会遇到许多阻碍、障碍和诱惑，试图将我们引离正道。有时是那些走在这些道路上的人的邪恶生活，有时是他们的失误和跌倒，有时是迫害，还有我们自己的本性，充满了诱惑，容易受到这样或那样的冒犯，然后我们就准备好被右手的陷阱所困住，或者在左边感到恐惧和惊吓。而我们的本性，只要还没有得到圣化，就倾向于接受并与世界联合；因此我们需要坚定的决心和决定。正如大卫所说：“我已经立定了主的法度，我必遵守你的公义典章。”（诗篇 119:106）这是一个坚决的决定。

Fourth, and then again, pray to God with David that he would direct our ways. 'Oh, that my ways were so directed to keep thy laws!' Ps. 119:3. I see that my nature is ready to draw me away to evil, and perverse crooked courses. I see, though I determine to take a good course, that there is much opposition; therefore, good Lord, direct me in my course, direct thou my thoughts, words, and carriage. Therefore, that we may walk stedfastly, let us resolve with settled determination, praying to God for strength; otherwise resolution, with dependence on our own power, may be a work of the flesh. But resolve thus, these are right ways and straight, they lead to heaven, happiness, and glory; therefore I will walk in them, whatsoever come of it. We have all the discouragement which may hinder us in the ways of God. For as we are travellers, so we are soldiers, warfaring men that meet with many rubs, thorns. Therefore to walk amidst such dangerous ways we must be well shod with the preparation of the gospel of peace, that is, patience, and reasons taken from thence. God hath provided spiritual armour in the word against all oppositions that meet with us, so that by resolution and prayer to him, using his means, we may go through all.
第四，再次，与大卫一起向上帝祈祷，求他引导我们的道路。“哦，但愿我的行径如此引导，以遵守你的律例！”（诗篇 119:3）我看到我的本性容易引诱我走向邪恶和曲折的道路。我看到，尽管我决心走正道，但会遇到很多阻力；因此，主啊，请引导我的道路，引导我的思想、言语和行为。因此，为了能坚定地行走，让我们下定决心，祈求上帝的力量；否则，只有依靠自己的力量的决心可能是属肉体的工作。但要这样决心：这些是正确和直接的道路，它们通向天堂、幸福和荣耀；因此，无论发生什么，我都会走在这些道路上。我们在走向上帝的道路上会遇到许多阻碍，这给我们带来了所有可能阻碍我们的挫折。因为我们是旅行者，我们是战士，是在战斗中的人，会遇到许多阻碍和荆棘。因此，在如此危险的道路上行走，我们必须穿上以福音的和平为准备的鞋子，也就是忍耐和从中得到的理由。 上帝在圣经中为我们提供了属灵的武装，以应对我们遇到的一切阻碍，所以只要我们坚定决心并向他祈祷，运用他的方法，我们就能克服一切。

Now for a further help for us to walk constantly and resolutely in the ways of God.
现在为了我们能够坚定不移地走在上帝的道路上，需要进一步的帮助。

1. Take first the help of good company. If we see any man to walk in a good way, let him not walk alone, but let us join ourselves with those that walk in God's ways; for why doth God leave us not only his word to direct us which way to go, but likewise examples in all times, but that we should follow those examples? which are like the pillar of fire which went before Israel unto Canaan. We have a cloud and a pillar of examples before us, (unto which he alludes, Heb. 12:1), to lead us unto heaven, not only the word, but examples in all times. 'Walk, as you have us, for an example, Philip. 3:17, saith Paul. Therefore it is a character of a gracious disposition to join with the just, and those who walk in the ways of God. We see there is in all the creatures an instinct to keep company with their own kind; as we see in doves, sheep, geese, and the like. So it comes from a supernatural gracious instinct of grace, for the good to walk and company with the good, helping them on in the way to heaven. It is therefore a point of special wisdom to single out those for our company, who are able to help us thither, as it is for travellers to choose their company to travel with.
首先寻求好公司的帮助。如果我们看到有人走在正确的道路上，就不要独自行走，而是与那些走在上帝道路上的人一起走；因为上帝不仅给我们留下他的话来指引我们的方向，而且在所有时代都给我们留下了榜样，这是为了让我们追随这些榜样。这些榜样就像在以色列人前面引导他们去迦南的火柱一样。我们面前有云彩和榜样的火柱（他在希伯来书 12:1 中提到），引导我们走向天堂，不仅有话语，还有所有时代的榜样。保罗在腓立比书 3:17 中说：“你们要效法我，效法我们这样行的人。”因此，与公义的人和那些走在上帝道路上的人结合是一个有恩典的性情的特征。我们看到所有的生物都有与自己同类保持联系的本能；就像我们在鸽子、羊、鹅等动物身上看到的那样。所以，对于善良的人来说，与善良的人一起行走和交往，帮助他们走向天堂，这是一种超自然的恩典本能。因此，选择那些能够帮助我们走向天堂的人作为我们的伴侣，是一种特别的智慧，就像旅行者选择与之同行的伴侣一样。

2. Again, if we would walk aright in the ways of God, let us have our end in our eye, like unto the traveller. Look on heaven, the day of judgment, those times either of eternal happiness or misery, which we must all come to. The having of these in our eye, will stern* the whole course of our life; for the end infuseth vigour in our carriages, and puts a great deal of life in the use of the means, breeding a love of them, though they be harsh. Therefore we must pray and labour for patience, to conflict with our own corruptions, and those of the times we live in. This is unpleasant to do; but when a man hath his aim and end in his eye, this inspires such vigour and strength in a man, that it makes him use means and courses contrary to his own natural disposition, offering a holy violence unto himself. As thus, it is not absolutely necessary that I should have this or that, or have them all, or in such and such a measure; but it is absolutely necessary that I should be saved, and not damned; therefore this course I will take, in these ways I will and must walk which lead to salvation. Let us therefore with Moses have in our eye, 'the recompence of the reward,' Heb. 11:26; and with our blessed Saviour, the head of the faithful, have before our eyes 'the joy that was set before him,' which will make us pass by all those heavy things that he passed through. Let us with the holy men of ancient time, have 'the prize of that high calling' in our eye, to make us, notwithstanding all opposition, press forward towards the mark.
再次，如果我们想要在上帝的道路上正确行走，让我们像旅行者一样把目标放在眼前。注视天堂，审判的日子，那些我们都将经历的永恒幸福或痛苦的时刻。将这些目标放在眼前，将会指引我们整个生命的道路；因为目标会激发我们行动的力量，并在使用手段时注入生命的活力，培养对它们的爱，尽管它们可能很艰难。因此，我们必须祈祷和努力培养耐心，与我们自己的败坏和所处时代的败坏作斗争。这样做是不愉快的，但当一个人把目标和终点放在眼前时，这会激发他内心的力量和能量，使他采取与自己天性相反的手段和方式，对自己施加一种神圣的暴力。就像这样，我并不绝对需要拥有这个或那个，或者全部拥有，或者以某种程度拥有它们；但是，我绝对需要得救，而不是被定罪；因此，我将采取这种方式，我将走这些通向救赎的道路。因此，让我们像摩西一样，把“赏赐的报应”放在眼前，希伯来书。 11:26；与我们的救主、信徒的首领一同，我们眼前有着“摆在他面前的喜乐”，这将使我们经历他所经历的一切艰难。让我们像古时的圣人一样，将“那至高的呼召的奖赏”放在眼前，使我们能够不顾一切阻力，向着目标努力前进。

3. And then again, because it is said indefinitely here, 'They shall walk in these ways,' remember always to take wisdom and prudence along with you in all your walkings. It is put indefinitely, because we should leave out none. For, as we say in things that are to be believed, Faith chooseth not this object, and not another; so obedience chooseth not this object; I will obey God in this, and not in this, but it goes on in all God's ways. Therefore, if we would walk on aright in God's ways, there must be consideration of all the relations as we stand to God. First, what duties we owe to God in heavenly things, to please him above all, whomsoever we displease, and to seek the kingdom of heaven and his righteousness before all, that all things may follow which are needful for us, Mat. 6:33. So, in the next place, when we look to ourselves, to know those ways which are required of us in regard of ourselves; for every Christian is a temple wherein God dwells; therefore we are to carry ourselves holily, to be much in prayer and communion with God in secret. A man is best distinguished to be a good walker by those secret ways betwixt God and his soul, those walks of meditation and prayer wherein there is much sweet intercourse betwixt God and the soul. Therefore, in this case a man makes conscience of his communion with God in his thoughts, desires, affections, using all good means appointed of God to maintain this communion.
然后，因为在这里说得很模糊，“他们要走这些道路”，在你的行走中要时刻带上智慧和谨慎。它被放置得模糊，因为我们不应该漏掉任何一个。因为，正如我们在要相信的事情上所说的，信仰不选择这个对象，也不选择那个对象；所以顺从也不选择这个对象；我要在这个事上顺从上帝，而不在这个事上顺从，但它在上帝的一切道路上继续前行。因此，如果我们想要在上帝的道路上正确行走，就必须考虑我们与上帝的所有关系。首先，我们在属天的事上应该向上帝履行什么样的责任，要让他高兴，不管我们得罪了谁，要先寻求上帝的国和他的义，这样一切需要的事情都会随之而来，马太福音 6:33。所以，其次，当我们关注自己时，要知道我们在自己身上所要求的道路；因为每个基督徒都是上帝居住的殿，所以我们要圣洁地行事，在私下里多与上帝祷告和交流。 一个人最好通过那些在上帝和他的灵魂之间的秘密方式，即冥想和祈祷的步行中，来展示他是一个好的行者。在这种情况下，一个人会在思想、欲望和情感中与上帝保持良好的交流，利用上帝指定的一切好方法来维持这种交流。

4. Then we should look to our own carriage in the use of the creatures, to carry ourselves in all things indifferently, because wisdom and prudence is seen in those things especially, to use things indifferent, indifferently; not to be much in the use of the world, in joy or sorrow, but in moderation to use these things, being sure to set our affections upon the main.
然后，我们应该关注我们在使用生物时的态度，以在所有事情上都保持中立，因为智慧和谨慎尤其在这些事情上表现出来，要以中立的态度使用中立的事物；不要过分沉迷于世俗的使用中，无论是在喜乐还是悲伤中，而是要适度地使用这些事物，确保我们的情感放在主要的事情上。

5. And so in things indifferent, not to do them with offence and excess; but to see and observe the rule in all things of indifferency.
因此，在无关紧要的事情上，不要以冒犯和过度的方式去做；而是在所有无关紧要的事情中遵守规则并加以观察。

6. And for our carriage to others in those ways, let us consider what we owe to those above us, what respect is due to governors, and what to others; what to those who are without; what to those who are weak. We owe an example of holy life unto them, that we give no occasion of scandal; and also to walk wisely towards them that are without, that we give no occasion for the ways of God to be ill spoken of.
对于我们在这些方面对他人的态度，让我们考虑我们对上级的责任，对统治者的尊重，以及对其他人的尊重；对那些外部的人的态度；对那些弱者的态度。我们应该向他们展示圣洁的生活的榜样，不给他们任何引起争议的机会；并且对待那些外部的人要明智，不给上帝的道路带来负面评价的机会。

7. And for all conditions which God shall cast us into, remember that those be ways which we should walk seemly in. If prosperity, let us take heed of the sins of prosperity, pride, insolency, security, hardness of heart, and the like. If adversity, then let us practise the graces thereof, take heed of murmuring and repining, dejection of spirit, despair, and the like. This is to walk like a wise man in all conditions, in those relations he stands in.
7. 对于上帝将我们置身的所有境况，记住这些都是我们应该行为得体的方式。如果是繁荣，让我们谨防繁荣带来的罪恶，如骄傲、傲慢、安逸、心硬等。如果是逆境，那么让我们修炼其中的恩典，谨防抱怨、愤怒、灰心等。这就是在所有境况中像一个明智的人一样行走，以他所处的关系为准则。

8. For our words likewise and expressions to others, in that kind of our walking, that they may be savoury and to purpose, that we labour to speak by rule, seeing we must give an account of every 'idle word' at the day of judgment, Mat. 12:36. So that in all our labours, carriage, and speech, we must labour to do all wisely and justly. These are the ways of God, and 'the just shall walk in them.'
为了我们的言辞和对他人的表达，在我们的行走中，它们应该是有味道且有目的的，我们要努力按规则说话，因为在审判的那一天，我们必须对每一个“闲言碎语”负责，马太福音 12:36。所以在我们的努力、行为和言辞中，我们必须努力做到明智和公正。这些是上帝的道路，“公义的人要在其中行走”。

Negatively, what we must avoid in all our walking.
在我们所有的行走中，我们必须避免的消极因素。

Remember in general, we must never do anything against religion, against conscience, against a man's particular place and calling, or against justice. Let us not touch upon the breach of any good thing, especially of religion and conscience. Thus a man shall walk in the ways of God, if with wisdom and prudence he consider what ways are before him to God, to himself, to others; in all conditions and states of life, to see what he must, and what he must not do, and then to walk in them answerably.
记住，总的来说，我们绝不能违背宗教、违背良心、违背一个人特定的位置和职责，或违背正义。让我们不触及任何善事的破坏，尤其是宗教和良心。因此，一个人应该遵循上帝的道路，如果他能以智慧和谨慎的态度考虑到在上帝、自己和他人面前的道路，无论处于何种境况和生活状态，看看他必须做什么，不该做什么，然后相应地行动。

For our encouragement to walk in God's ways in our general and particular callings.
为了鼓励我们在上帝的道路上行走，无论是在我们的一般还是特定的呼召中。

1. Know first, they are the most safe ways of all. Whatsoever trouble or affliction we meet withal, it is no matter, it will prove the safest way in the end. For as it was with the cloud which went before God's people, it was both for direction and protection; so the Spirit of God, and the ways of God, as they serve for direction, so they serve for protection. God will direct and protect us if we walk in his ways. Let him be our director, and he will be our preserver and protector in all times.
首先要知道，它们是所有方法中最安全的。无论我们遇到什么困扰或痛苦，都无关紧要，最终它将证明是最安全的方法。因为就像云彩引导上帝的子民一样，它既是为了指引又是为了保护；同样，上帝的灵和上帝的道路既是为了指引，也是为了保护。如果我们走在上帝的道路上，他将指引和保护我们。让他成为我们的指导者，他将在任何时候成为我们的保护者和护卫。

2. Again, they are the most pleasant ways of all. All wisdom's ways are paved with prosperity and pleasure; for when God doth enlarge and sanctify the soul to walk in them, he giveth withal a royal gift, inward peace of conscience, and joy unspeakable and glorious, with an enlarged spirit. God meets his children in his own ways; they are therefore to walk there. Let a man start out of God's ways, he meets with the devil, with the devil's instruments, and many snares. But in God's ways he shall be sure to meet with God, if he walk in them with humility and respect to God, looking up for direction and strength, and denying his own wisdom. In this case a man shall be sure to have God go along with him in all his ways. In God's ways expect God's company. Therefore they are the safest and the most pleasant ways.
再次，它们是所有方式中最愉快的。所有智慧的道路都铺满了繁荣和快乐；因为当上帝扩大并使灵魂成圣，使其在其中行走时，他也赐予了一份皇家的礼物，内心的平安和无法言喻、荣耀的喜悦，以及一个扩大的心灵。上帝在他自己的道路上与他的子民相遇；因此，他们应该在那里行走。让一个人偏离上帝的道路，他会遇到魔鬼，魔鬼的工具和许多陷阱。但在上帝的道路上，如果他以谦卑和对上帝的尊重行走，寻求指引和力量，并否认自己的智慧，他一定会遇到上帝。在这种情况下，一个人在所有的道路上都可以确保上帝与他同行。在上帝的道路上期待上帝的陪伴。因此，它们是最安全和最愉快的方式。

3. And they are the cleanest and holiest ways of all; having this excellent property in them, that as they lead to comfort, so they end in comfort; they all end in heaven, Ps. 19:9. Therefore let us not be weary of God's ways, of Christianity and our particular callings; wherein what we do, let us do as God's ways, having sanctified them by prayer, and do it in obedience to God. They are God's ways when they are sanctified. God hath set me in this standing, I expect his blessing therein, and what blessing I find, I will give him the praise. God hath appointed that in serving man I serve him; therefore we must go on in our particular ways, as the ways of God, doing everything as the work of God, and we shall find them the comfortablest and pleasantest ways which end in joy, happiness, and glory.
而且它们是最清洁和最神圣的方式；它们具有这个优点，既能带来安慰，也能以安慰结束；它们都以天堂为终点，诗篇 19:9。因此，让我们不要厌倦上帝的道路，基督教和我们个人的使命；在我们所做的一切中，让我们把它们当作上帝的道路，通过祷告使它们成为圣洁，并顺服上帝的旨意。当它们被神圣化时，它们就是上帝的道路。上帝让我站在这个位置上，我期待他在其中的祝福，我找到的一切祝福，我都会赞美他。上帝指定我在为人服务中也在为他服务；因此，我们必须按照上帝的方式继续走我们的个人道路，把一切都当作上帝的工作去做，我们会发现这些道路是最舒适和愉快的，它们以喜悦、幸福和荣耀为终点。

Use 1. The use hereof may be first reprehension unto those who can talk but not walk, that have tongues but not feet, to wit, affections; that come by starts into the narrow way; but yet be never well till they turn back again into the world, that broad way which leads unto destruction.
使用 1. 对于那些能说而不能行动的人，对于那些有舌头却没有脚的人，即情感，这里的使用可能是首次谴责；那些偶尔进入狭窄道路的人，但只有回到通向毁灭的世界，即宽阔的道路，才能真正感到满意。

Use 2. Secondly, it is for instruction, to stir us up to walk in God's ways; as Ps. 1:1, 2, 'Blessed is the man that walketh not in the counsel of the ungodly, &c. But his delight is in the law of the Lord, and in that law doth he meditate day and night.'
使用 2。其次，它是为了教导我们走在上帝的道路上；如诗篇 1:1,2 所说，“不从恶人的计谋，不站罪人的道路，不坐亵慢人的座位，惟喜爱耶和华的律法，昼夜思想，这人便为有福。”

Use 3. Thirdly, this is for consolation; if this be our walk, then God will walk with us, and the angels of God shall have charge of us to keep us in all our ways, Ps. 34:7; and though, like David, we slip out of the way, yet this not being our walk, we come to the way again. Though God's children miss of their way, yet their resolution, choice, and endeavour was to walk in the way; therefore such are still in a blessed estate, and keep their communion with God. A man is not said to alter his way till he alter his choice and resolution. The best man may have an ill passion, and miss the way, but he will not turn from it willingly. And the worst man may have a good passion, and come into the way, but never continue in it to make this walk.* From all which it appeareth that they are only righteous persons who continue to walk in the ways of God. It is therefore consolation unto them who take that course. Though all the world go another way, yet they must imitate just men. And for us, we must imitate these just men, though they be never so few in the world and despised. If we would be counted the servants of God, we must imitate those that walk in those paths.
使用 3.第三，这是为了安慰；如果这是我们的行走方式，那么上帝将与我们同行，上帝的天使将负责保护我们在我们的一切道路上，诗篇 34:7；虽然，像大卫一样，我们偏离了正道，但这不是我们的行走方式，我们会重新回到正道。虽然上帝的儿女会偏离正道，但他们的决心、选择和努力是走在正道上；因此，这样的人仍然处于有福的状态，并与上帝保持着交流。一个人只有在改变选择和决心之后才能说他改变了自己的行走方式。最好的人可能会有不好的情绪，偏离正道，但他不会心甘情愿地离开。最坏的人可能会有好的情绪，走进正道，但从不坚持下去以保持这种行走方式。从这一切可以看出，只有那些继续走在上帝的道路上的义人才是真正的义人。因此，对于那些选择这条道路的人来说，这是一种安慰。虽然全世界都走另一条路，但他们必须效仿正直的人。对于我们来说，我们必须效仿这些正直的人，即使他们在世界上很少，被人轻视。如果我们想被看作是上帝的仆人，我们必须效仿那些走在这些道路上的人。

II. Now it is said that the other sort, wicked men, the ways of God shall have quite a contrary course in them.
现在据说另一种人，邪恶的人，上帝的方式在他们身上将完全相反。

'But the transgressors shall fall therein.'
但是违法者将在其中跌倒。

As one and the selfsame cloud was both light to the Israelites and darkness unto the Egyptians, Exod. 14:20; so the same ways of God prove both light and darkness, life and death, to the godly and wicked. As the apostle speaks, unto 'the one they are the savour of life unto life, and unto the other the savour of death unto death,' 2 Cor. 2:16. Therefore now here is the conclusion of all. If no warning will serve the turn of all what hath been given and said, yet the word of God shall not return empty, it shall effect that for which it was sent, Isa. 55:11; one work or other it will do, even upon the most perverse.
正如同一片云对以色列人来说是光明，对埃及人来说是黑暗一样，上帝的道路对虔诚者和邪恶者都是光明和黑暗、生命和死亡。正如使徒所说的，“对这一方是生命的香气，对那一方是死亡的香气”（哥林多后书 2:16）。因此，这是所有事情的结论。如果没有任何警告能够改变所有已经给出和说过的事情，那么上帝的话语也不会白白返回，它会实现它被派遣的目的（以赛亚书 55:11），它会在最顽固的人身上产生某种作用。

'The transgressors shall fall therein.'
罪人将在其中跌倒。

Obs. Whence we see and may observe, that the same word which is a word of life and salvation to the godly, is an occasion of sin and perdition unto the wicked. The same sun which makes flowers and herbs to smell sweet, makes carrions to smell worse. The same word which made the apostles believe and confess Christ, did also make many others of his disciples go back from him, saying, 'This is a hard saying, who can bear it?' John 13:6. So, Acts 13:48, the same word which made the unbelieving Jews blaspheme, did make 'as many as did belong unto eternal life believe.' And when Christ preached, many blasphemed, and said he had a devil; others trusted and defended him. So saith Paul, the same word to some is, 'the savour of death unto death, and to some the savour of life unto life,' 2 Cor. 2:16; and so in another place he speaks of the same word, 'But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God,' 1 Cor. 1:23, 24. To this purpose, Peter speaks of Christ, 'Unto you therefore who believe, he is precious; but unto them which are disobedient, &c., a stone of stumbling, and a rock of offence, even unto them who stumble at the word, being disobedient, whereunto also they were appointed,' 1 Pet. 2:7, 8. The reasons are,
观察我们可以看到，对虔诚者来说，同一个词语既是生命和救恩的话语，对邪恶者来说却是犯罪和毁灭的机会。同一个太阳使花草散发出甜香，却使腐尸散发出更难闻的气味。同一个话语使使徒相信并承认基督，却也使许多其他门徒离弃他，说：“这话太难听，谁能接受？”（约翰福音 13:6）。同样，使不信的犹太人亵渎的话语，却使“众多信的人得永生”（使徒行传 13:48）。当基督传道时，许多人亵渎他，说他是魔鬼；而其他人则信任并保护他。保罗也说过，对某些人来说，同一个话语是“死的臭气致死，对某些人来说是生的香气致生”（哥林多后书 2:16）；在另一个地方，他谈到同一个话语时说：“但我们所传的基督钉十字架，对犹太人是绊脚石，对希腊人是愚拙；但对那蒙召的无论是犹太人还是希腊人，基督却是神的能力，神的智慧”（哥林多前书 1:23, 24）。 为此，彼得谈到基督：“所以，对于你们信靠他的人，他是宝贵的；但对于那些不顺从的人等等，他是绊脚的石头，是触礁的磐石，甚至对于那些因不顺从而绊倒在道理上的人，他们也是如此，因为他们被预定要如此。” 彼得前书 2:7, 8。原因是，

Reason 1. Because 'The natural man perceiveth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are spiritually discerned; but he that is spiritual judgeth all things,' &c., 1 Cor. 2:14.
原因 1. 因为“属血气的人不领会神的事，反倒以为愚拙；并且不能知道，因为这些事是属灵的，只能用属灵的人才能辨别；然而属灵的人能看透一切事物”，哥林多前书 2:14。

Secondly, 'Because they who do evil hate the light,' John 3:19, and therefore, cannot love what they hate. 'This,' Christ saith, 'is the condemnation, that light is come into the world, and men loved darkness better than light, because their deeds were evil.'
其次，“因为作恶的人恨光明”，约翰福音 3:19，因此，他们不能爱他们所恨的东西。“基督说：‘这就是定罪，光来到世间，人爱黑暗胜过光明，因为他们的行为是恶的。’”

Thirdly, Because they are blinded, 2 Cor. 4:4; therefore they are led away by the god of this world, Satan, so that they cannot perceive anything that is spiritual, for God hath not given them a heart to perceive, &c., Deut. 29:4.
第三，因为他们被蒙蔽，哥林多后书 4:4；所以他们被这个世界的神撒旦引诱，以至于他们无法感知任何属灵的事物，因为上帝没有给他们一个能感知的心，等等，申命记 29:4。

Fourthly, Because they want faith, which is called 'the faith of God's elect,' Tit. 1:1; and we know, 'without faith it is impossible to please God,' Heb. 11:6; for it is said that 'the word profited not those unbelieving Jews, because it was not mingled with faith in those who heard it,' Heb. 4:2.
第四，因为他们需要信仰，这被称为“上帝选民的信仰”（提多书 1:1）；我们知道，“没有信就不能得到上帝的喜悦”（希伯来书 11:6）；因为有人说，“那些不信的犹太人听见福音也无益处，因为听见的时候没有与信心相混合”（希伯来书 4:2）。

Fifthly, Because the word is like the sun, which causeth plants to smell sweet, and a dunghill to smell stinking. So it works grace in some, and extracts the sin and foul vapours out of others.
第五，因为言辞就像太阳，使植物散发甜香，使粪堆散发臭味。因此，它在一些人身上产生了恩典，并从其他人身上提取了罪恶和污浊的气味。

Use 1. The use is, first, reproof unto them who stumble at the wholesome doctrines of the word; of election, reprobation, predestination, and the like. Such indeed stumble at Christ himself. He is a stumblingblock unto them, as Peter speaketh, 1 Pet. 2:8. They stumble at Christ who stumble at his word.
使用 1. 首先，使用是对那些对真理的教义，如选民、弃民、预定等，感到绊倒的人的责备。这样的人确实在基督面前绊倒。正如彼得所说，他是他们的绊脚石，彼得前书 2:8。那些在基督的话语上绊倒的人，也在基督上绊倒。

Use 2. Secondly, not to love the word the worse, because evil men be made the worse by it; which shews rather the mighty power of the word which discovereth them, and will not let them be hid, unmasking hypocrites to themselves and others. As we must not like the sun the worse, because it makes carrion smell; nor the fan, because it winnoweth away the chaff; so must we not fall out with the word, because it hath these effects upon wicked men.
使用 2. 其次，不要讨厌这个词，因为邪恶的人会因此变得更糟；这更显示了这个词的强大力量，它揭示了他们，不让他们隐藏，揭露伪君子给自己和他人看。就像我们不能因为太阳使腐肉散发恶臭而讨厌它，也不能因为风扇把糠秕吹散而讨厌它一样，我们也不能因为这个词对邪恶的人产生这些影响而与它作对。

Use 3. Lastly, it is for consolation unto them that, when their sin is reproved, fall not out with the word, but with their sin. When they are excited to duty, they hate their corruption, and do endeavour to walk honestly without reproof. This shews the word is not the savour of death unto death to them, but the savour of life unto life; which St Paul makes a sign of election, 'When they receive the word of God, as the word of God, with thanksgiving,' 1 Thes. 2:13. This indeed is a matter of praise, to give God thanks for his good word, which saves our souls, and comforts us here in the way of all our pilgrimage, till we arrive at heavenly glory.
最后，这是为了安慰那些在他们的罪被指责时，不是与话语争吵，而是与他们的罪争吵的人。当他们被激励去履行职责时，他们憎恨自己的堕落，并努力诚实地行走，不受指责。这表明对他们来说，上帝的话语不是死亡的气味，而是生命的气味；这是保罗使徒选民的标志，“当他们接受上帝的话语，并以感恩的心接受”，帖撒罗尼迦前书 2:13。这确实是一个值得赞美的事情，感谢上帝的好话语，它拯救我们的灵魂，并在我们朝圣的旅途中安慰我们，直到我们到达天堂的荣耀。

For conclusion of all, what then remaineth on our part to be done? Surely, to hearken no more to flesh and blood, to the world or the devil; but to hear what God saith in his most holy word, Ps. 32:10, and to frame our hearts with a strong resolution to this 'returning,' here exhorted to. Oh, if we knew the many miseries and sorrows which attendeth wretched and miserable sinners, and sinful courses here and hereafter, it would be our first work to follow God's counsel to his people; to return from our sinful ways; to meet so gracious and merciful a God; that he may, as his promise is, 'heal our backslidings,' and be 'as the dew unto us,' to make us fruitful and abundant in every good and perfect work.
总之，我们还需要做些什么呢？当然，不再听从肉体和血气、世界或魔鬼的声音；而是要听从上帝在他最圣洁的话语中所说的，诗篇 32:10，并以坚定的决心来回转，就像这里所劝告的那样。哦，如果我们知道有多少痛苦和悲伤陪伴着可怜和不幸的罪人，以及此生和来世的罪恶之路，我们的首要工作就是遵循上帝对他的子民的指引；从我们的罪恶之路回转；去迎接如此仁慈和慈爱的上帝；他会像他的应许一样，医治我们的背道，成为我们的甘露，使我们在一切善工上多结果子，丰富而完全。

What can be said more for our encouragement than that which hath been delivered in this chapter? God, the party offended, who is Jehovah, God all-sufficient, exhorts us to return unto him, who is able and willing to help. And he also, out of his rich goodness, forewarneth us of the dangerous estate a sinner is in; who, being 'fallen by his iniquity,' ought therefore to pity himself. Return and not run on in a further course of disobedience and backsliding. And words are put in our mouths, dictated by God himself, which needs must be very prevailing with him. What an encouragement is this! Yea further, as we have heard, these petitions are all answered graciously and abundantly, above all they did ask; wherein God surmounteth our desires and thoughts, as we heard at large. Whereby we also may be confident to have our petitions and suits in like sort granted; if we go unto God with his own words and form prescribed. If we 'take with us words' of prayer, we shall be sure to vanquish all our spiritual enemies; for faithful prayer works wonders in heaven and earth, James 5:17. And that God doth not bid us be religious to our loss, he sheweth that we shall lose nothing by following his counsel, and walking in a religious course of life; having abominated our idols, 'He will observe us, and see us,' and be a shelter unto us, having a derivation of fruitfulness from his fulness. 'In me is thy fruit found.'
在这一章中，我们还能说什么来鼓励我们呢？上帝，被冒犯的一方，就是全能的耶和华上帝，劝告我们回到他面前，他有能力也愿意帮助我们。他还出于他丰富的善良，预先警告我们罪人所处的危险状态；因为他们“因自己的罪孽而跌倒”，所以应该怜悯自己。回转而不是继续违抗和背离。上帝亲自指导我们的口才，这必然对他非常有说服力。这是多么鼓舞人心啊！而且，正如我们所听到的，这些祈求都得到了慈悲和丰富的回应，超过了他们所求的一切；上帝超越了我们的愿望和思想，正如我们听到的那样。因此，我们也可以相信，如果我们用上帝所规定的话语和形式去求告他，我们的祈求和请求也会得到同样的应允。如果我们带着祷告的话语去求告，我们一定能够战胜所有属灵的敌人；因为忠诚的祷告在天上地下都能创造奇迹，雅各书 5:17。 上帝并不要求我们以损失为代价去虔诚，他表明我们遵循他的建议，过上虔诚的生活方式不会让我们失去任何东西；当我们摒弃偶像时，他会看顾我们，庇护我们，并从他的丰盈中赐予我们丰富的果实。“你的果实在我里面找到。”'

Lastly, we have heard who can make right use of these things delivered. Only 'the wise and prudent;' such only can understand heavenly things to purpose. 'His secret is with them that fear him,' Psa. 25:14; and 'wisdom is only justified of her children,' Mat. 11:19. When others have no heart given them to perceive God's ways aright, as Moses speaketh, 'transgressors' fall in God's 'right ways,' whilst the just walk comfortably in them. O then let us hate sin every day more and more, and be in love with religion and the ways of God; for that is the true good, which is the everlasting good, that better Mary's part, which shall never be taken away, Luke 10:42. 'Whosoever drinks of this living water shall never thirst again,' John 4:14. The best things of this world have but a shadow, not the substance of goodness. Let us then be wise for ourselves, and pity ourselves in time, 'whilst it is called to-day,' because, as our Saviour speaks, 'the night approacheth, wherein no man can work,' John 9:4. O then let us often examine our hearts and covenant with them, let us see our sins as they are, and God's goodness as it is; that our 'scarlet sins' may be done away as a mist from before him, Isa. 1:18. O banish away our atheism, which, by our sinful conversation, proclaimeth us to be of the number of those fools, who have said in their heart that there is no God, Psa. 14:1. This serious consideration always makes first a stop, and then a returning; to believe indeed that there is a God who made the world, and a judgment to come. This, God by Moses, calleth true wisdom indeed, 'To remember our latter end.' 'Oh,' saith he, 'that they were wise, that they would think of these things,' Deut. 32:29. Of which things? The miseries which attend sin here and hereafter; and the blessings and comforts which follow a godly life both here and hereafter, 'That they would remember their latter end,' the neglect whereof, Jeremiah sheweth, was the cause 'that they came down wonderfully, and had no comforter, because they remembered not their latter end.'*
最后，我们听说只有“智慧和谨慎”的人才能正确利用这些事物。只有他们才能理解天上的事情。诗篇 25:14 说：“他与敬畏他的人的密谋。”马太福音 11:19 说：“智慧只被她的儿女称为义。”当其他人没有被赋予正确理解上帝的道路的心时，正如摩西所说，“犯罪者”在上帝的“正道”上跌倒，而义人在其中舒适地行走。因此，让我们每天对罪恶产生更多的憎恨，并热爱宗教和上帝的道路；因为那是真正的善，是永恒的善，是更好的马利亚的一部分，永远不会被夺走，路加福音 10:42。约翰福音 4:14 说：“凡喝这活水的，必永远不渴。”这个世界上最好的事物只是善的阴影，而不是实质。让我们为自己睿智，并及时怜悯自己，“当今天还有时候”的时候，因为正如我们的救主所说，“黑夜临到，就没有人能做工了”，约翰福音 9:4。 那么，让我们经常检查我们的内心并与之立约，让我们看到我们的罪恶如实，上帝的善良如实；使我们的“朱红的罪恶”如同雾气一样消失在他面前，以赛亚书 1:18。哦，驱逐我们的无神论，通过我们的罪恶行为，宣告我们是那些在心里说没有上帝的愚昧之人的一员，诗篇 14:1。这种认真的思考总是先停下来，然后回归；确实相信有一个创造世界的上帝和一个将来的审判。这，上帝通过摩西称之为真正的智慧，“记得我们的末日。”“哦，”他说，“但愿他们聪明，思考这些事情，”申命记 32:29。哪些事情？罪恶在此生和来世所带来的苦难；以及虔诚生活在此生和来世所带来的祝福和安慰，“愿他们记得他们的末日”，耶利米指出，忽视这一点是“他们奇妙地降临，没有安慰者，因为他们不记得他们的末日”的原因。'*

Therefore, let us study this point well, that there is a God, and a judgment to come; and this will compel us, even out of self-love, to return from our sinful courses, and make a stop. By this means, we shall not need a Philip's boy (z) to cry to us every day, we are mortal and must die; if our meditations once a day be both in heaven and hell. These strong considerations (aided with strong rational reflectings on ourselves) will keep us within compass, overawe us, and make us quake and tremble to go on in sin; which is worse than the devil in this, that thereby he became a devil. This will drive us to fly unto God, that he may 'heal our backslidings,' who is described 'with healing under his wings,' Mal. 4:2; who, in the days of his flesh, healed all miserable and 'returning backsliders,' who ever came unto him. Therefore, let us lay to heart these things, that so we may be kept in soul and body, pure and unspotted, holy and without blame in his sight, until the day of redemption, 'When our mortality shall put on immortality, and our corruptible incorruption, to reign with God for ever and ever,' 1 Cor. 15:54, seq.
因此，让我们好好研究这一点，即有一个上帝和一个将来的审判；这将迫使我们，甚至出于自爱，回头离开我们的罪恶之路，并停下来。通过这种方式，我们将不再需要一个菲利普的孩子每天向我们喊叫，我们是凡人，必将死亡；如果我们每天的沉思都在天堂和地狱之间。这些强有力的考虑（辅以对自己的强有力的理性反思）将使我们保持节制，威慑我们，并使我们战栗不敢继续犯罪；这比魔鬼更糟糕，因为通过这样做，他成为了魔鬼。这将驱使我们投奔上帝，让他“医治我们的背道”，他被描述为“在他的翅膀下有医治”，玛拉基书 4:2；他在肉身的时候，医治了所有可怜和“回头的背道者”，他们都来到他面前。因此，让我们牢记这些事情，这样我们的灵魂和身体就能保持纯洁无瑕，圣洁无疵，在他的眼中毫无瑕疵，直到救赎的日子，“当我们的必死之身穿上不朽之身，我们的必朽之身穿上不朽之身，与上帝一同永远统治”，哥林多前书 15:54，序。

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The Returning Backslider by Richard Sibbes, Copyright © 2015
归回的背道者，作者理查德·西布斯，版权所有©2015 年

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