BY JOHN FLAVEL
作者：约翰·弗拉维尔
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Author’s Introduction
作者序言
I will cry unto God most high; unto God that performeth all things for me (Psalm 57:2)
我要向至高的神呼求；就是向为我成全诸事的神呼求。（诗篇57:2）
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The greatness of God is a glorious and unsearchable mystery.
上帝的伟大是一个荣耀而不可测度的奥秘。
‘For the LORD most high is terrible; he is a great king over all the earth’ (Psalm 47:2).
“因为耶和华至高者是可畏的，他是治理全地的大君王”（诗篇47:2）。
The condescension of the most high God to men is also a profound mystery.
至高的上帝对人类的俯就也是一个深奥的奥秘。
‘Though the LORD be high, yet hath he respect unto the lowly’ (Psalm 138:6).
“耶和华虽高，仍看顾低微的人”（诗篇138:6）。
But when both these meet together, as they do in this Scripture, they make up a matchless mystery.
但当这两者在这段经文中相遇时，它们构成了一个无与伦比的奥秘。
Here we find the most high God performing all things for a poor distressed creature.
在这里，我们看到至高的上帝为一个可怜的受苦的生灵成就万事。
It is the great support and solace of the saints in all the distresses that befall them here, that there is a wise Spirit sitting in all the wheels of motion, and governing the most eccentric creatures and their most pernicious designs to blessed and happy issues.
这是圣徒在所有遭遇的困境中最大的支持和慰藉，即有一位智慧的灵坐在所有运转的轮子中，引导最古怪的生物和他们最有害的计划达到蒙福和喜乐的结果。
And, indeed, it were not worth while to live in a world devoid of God and Providence.
事实上，生活在一个没有上帝和天意的世界里是不值得的。
How deeply we are concerned in this matter will appear by that great instance which Psalm 57 presents us with.
我们对这件事有多么深切的关注，将通过诗篇57所呈现的那个重要例子显明出来。
It was composed, as the title notes, by David when he hid himself from Saul in the cave.
正如标题所示，这篇诗是大卫在洞里躲避扫罗时所作的。
It is inscribed with a double title: ‘Al-taschith, Michtam of David.’
它有一个双重标题：”Al-taschith，大卫的金诗。”
‘Altaschith’ refers to the scope and ‘Michtam’ to the dignity of the subject-matter.
“Al-taschith”指的是范围，而”Michtam”指的是主题内容的尊贵性。
The former signifies ‘destroy not,’ or ‘let there be no slaughter.’ and may either refer to Saul concerning whom he gave charge to his servants not to destroy him, or rather, it has reference to God, to whom in this great exigency he poured out his soul in this passionate ejaculation: ‘Altaschith,’ ‘destroy not.’
前者的意思是”不要毁灭”或”不要杀戮”，可能指的是扫罗，大卫曾吩咐他的仆人不要杀害扫罗；或者更可能是指上帝，在这个危急时刻，大卫向上帝倾诉他的心声，热切地呼喊：”Al-taschith”，”不要毁灭”。
The latter title ‘Michtam’ signifies ‘a golden ornament,’ and so is suited to the choice and excellent matter of the Psalm, which much more deserves such a title than do Pythagoras’ Golden Verses.
后一个标题”Michtam”意为”金饰”，因此非常适合这篇诗篇所选择的优秀内容，比毕达哥拉斯的《金句》更配得上这样的标题。
Three things are remarkable in the former part of the Psalm: his extreme danger; his earnest address to God in that extremity; and the arguments he pleads with God in that address.
在诗篇的前半部分，有三件值得注意的事：他所处的极度危险；他在这种极端情况下对上帝的恳切呼求；以及他在呼求中向上帝陈述的论据。
His extreme danger is expressed in both the title and the body of the psalm. The title tells us this psalm was composed by him when he hid himself from Saul in the cave. This cave was in the wilderness of Engedi among the broken rocks where the wild goats lived, an obscure and desolate hole; yet even there the envy of Saul pursued him (1 Samuel 24:1, 2).
他所处的极度危险在诗篇的标题和正文中都有表达。标题告诉我们，这篇诗篇是他在躲避扫罗、藏在洞穴中时所作。这个洞穴位于隐基底的旷野中，在野山羊栖息的破碎岩石间，是一个隐蔽而荒凉的洞穴；然而即便在那里，扫罗的嫉妒仍然追随着他（撒母耳记上24:1, 2）。
And now he that had been so long hunted as a partridge upon the mountains seems to be enclosed in the net. His enemies were outside the cave, from which there was no other outlet. Then Saul himself entered the mouth of this cave, in the sides and creeks of which David and his men lay hidden, and they actually saw him.
现在，这个长期在山上被追捕如同山鹑的人，似乎已经被网罗住了。他的敌人在洞外，而洞中没有其他出口。然后扫罗本人进入了洞口，大卫和他的人就藏在洞的两侧和角落里，他们实际上看到了扫罗。
Judge to how great an extremity and to what a desperate state things were now brought. Well might he say: ‘My soul is among lions, and I lie even among them that are set on fire’ (verse 4). What hope now remained? What but immediate destruction could be expected?
可以想象事态已经发展到何等极端和绝望的地步。他确实可以说：”我的性命在狮子中间，我躺卧在性如烈火的世人当中。”（第4节）还有什么希望剩下？除了即刻毁灭，还能期待什么？
Yet this does not frighten him out of his faith and duty, but between the jaws of death he prays, and earnestly addresses himself to God for mercy: ‘Be merciful unto me, O God, be merciful unto me’ (verse 1).
然而，这并没有吓得他失去信心和责任，反而在死亡的边缘他祈祷，恳切地向上帝求怜悯：”神啊，求你怜悯我，怜悯我！”（第1节）
This excellent psalm was composed by him when there was enough to discompose the best man in the world. The repetition notes both the extremity of the danger and the ardency of the supplicant. Mercy, mercy, nothing but mercy, and that exerting itself in an extraordinary way, can now save him from ruin.
这篇优秀的诗篇是他在足以使世上最优秀的人失态的情况下创作的。重复的用语既表明了危险的极端性，也表明了祈求者的迫切。怜悯，怜悯，除了怜悯别无他求，而且必须以非凡的方式彰显，才能将他从毁灭中拯救出来。
The arguments he pleads for obtaining mercy in this distress are very considerable. First, he pleads his reliance upon God as an argument to move mercy. ‘Be merciful unto me O God, be merciful unto me, for my soul trusteth in thee; yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast’ (verse 1).
他在这种困境中为获得怜悯而提出的论据非常值得考虑。首先，他以对上帝的依赖作为激发怜悯的论据。”神啊，求你怜悯我，怜悯我！因为我的心投靠你。我要投靠在你翅膀的荫下，等到灾害过去。”（第1节）
This his trust and dependence on God though it is not an argument in respect of the dignity of the act, yet it is so in respect of the nature of the object, a compassionate God, who will not expose any that take shelter under His wings; also in respect of the promise by which protection is assured to them that fly to Him for sanctuary: ‘Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee’ (Isaiah 26:3).
他对上帝的信任和依赖，虽然就行为的尊严而言不是一个论据，但就对象的本质而言却是如此，因为上帝是一位富有同情心的神，不会暴露任何在祂翅膀下寻求庇护的人；同时也因为有应许保证保护那些投奔祂寻求庇护的人：”坚心倚赖你的，你必保守他十分平安，因为他倚靠你。”（以赛亚书26:3）
Thus he encourages himself from the consideration of that God in whom he trusts.
因此，他从对他所信靠的上帝的思考中得到鼓励。
Here’s a sentence-by-sentence translation with English followed by Chinese:
He pleads former experiences of His help in past distresses as an argument encouraging hope under the present strait: ‘I will cry unto God most high, unto God that performeth all things for me’ (verse 2).
他以过去在困境中得到神帮助的经历作为论据，鼓励在当前困境中保持希望：”我要求告至高的神，就是为我成全诸事的神”（第2节）。
In these words I shall consider two things: the duty resolved upon, and the encouragement to that resolution.
在这些话中，我将考虑两件事：所下定决心的责任，以及对这个决心的鼓励。
The duty resolved upon: ‘I will cry unto God.’ Crying unto God is an expression that denotes not only prayer, but intense and fervent prayer. To cry is to pray in a holy passion; and such are usually speeding prayers (Psalm 18:6; Hebrews 5:7).
所下定决心的责任：”我要求告神。”求告神这个表达不仅指祷告，还指强烈和热切的祷告。求告就是以圣洁的热情祷告；这样的祷告通常会得到迅速的回应（诗篇18:6；希伯来书5:7）。
The encouragements to this resolution are taken from the sovereignty of God and from the experience he had of His Providence.
对这个决心的鼓励来自神的主权和他对神的护理的经历。
The sovereignty of God: ‘I will cry unto God most high.’ Upon this he acts his faith in extremity of danger. Saul is high, but God is the most high, and without His permission he is assured Saul cannot touch him. He had none to help, and if he had, he knew God must first help the helpers or they cannot help him. He had no means of defence or escape before him, but the Most High is not limited by means. This is a singular prop to faith (Psalm 59:9).
神的主权：”我要求告至高的神。”在极度危险中，他凭此行使信心。扫罗虽然高，但神是最高的，他确信没有神的允许，扫罗不能触碰他。他没有人帮助，即使有人帮助，他知道神必须先帮助那些帮助者，否则他们无法帮助他。他面前没有防御或逃脱的方法，但至高者并不受方法的限制。这是信心的一个独特支柱（诗篇59:9）。
The experience of His Providence hitherto: ‘Unto God that performeth all things for me.’
迄今为止他对神护理的经历：”就是为我成全诸事的神。”
The word which we translate ‘performeth’ comes from a root that signifies both to perfect, and to desist or cease. For when a business is performed and perfected, the agent then ceases and desists from working. To such a happy issue the Lord has brought all his doubtful and difficult matters before; and this gives him encouragement that He will still be gracious, and perfect that which concerns him now, as he speaks: ‘The LORD will perfect that which concerneth me’ (Psalm 138:8).
我们翻译为”成全”的词来自一个既表示完成，也表示停止或终止的词根。因为当一项事务被执行和完成时，行动者就会停止工作。主以前已经将他所有疑虑和困难的事情带到如此美好的结局；这给了他鼓励，相信神仍会施恩，并完成现在与他有关的事，正如他所说：”耶和华必成全关乎我的事”（诗篇138:8）。
The Septuagint renders Psalm 57:2: ‘The well-doer saving me,’ ‘who profits or benefits me.’
七十士译本将诗篇57:2译为：”那拯救我的行善者”，”那使我获益或受惠的”。
And it is a certain truth that all the results and issues of Providence are profitable and beneficial to the saints.
这是一个确定的真理，即上帝护理的所有结果和后果对圣徒们都是有益和有利的。
But the supplement in our translation well conveys the sense of the text: ‘Who performeth all things.’
但我们译本中的补充很好地传达了经文的意思：”成就万事的那位”。
And it involves the most strict and proper notion of Providence, which is nothing else but the performance of God’s gracious purposes and promises to His people.
这涉及了对上帝护理最严格和恰当的概念，即上帝对祂子民恩慈旨意和应许的实现。
And therefore Vatabulus and Muis supply and fill up the room left by the conciseness of the original with ‘which he hath promised,’ thus: ‘I will cry unto God most high; unto God that performeth the things which he hath promised.’
因此，Vatabulus和Muis用”祂所应许的”来补充和填充原文简洁所留下的空白，即：”我要呼求至高的神；向成就祂所应许之事的神呼求。”
Payment is the performance of promises.
支付就是履行承诺。
Grace makes the promise, and Providence the payment.
恩典作出承诺，护理进行支付。
Piscator fills it thus: ‘unto God that performeth his kindness and mercy.’
Piscator这样填补：”向施行祂的慈爱和怜悯的神呼求。”
But still it supposes the mercy performed to be contained in the promise.
但这仍然假设所施行的怜悯包含在应许中。
Mercy is sweet in the promise, and much more so in the providential performance of it to us.
怜悯在应许中是甜美的，在对我们的护理性实现中更是如此。
Castalio’s supplement comes nearer to ours: ‘I will cry unto God most high, unto God, the transactor of my affairs.’
Castalio的补充更接近我们的翻译：”我要呼求至高的神，向处理我事务的神呼求。”
But our English, making out the sense by a universal particle, is most agreeable to the scope of the text.
但我们的英文译本用一个普遍性的词来表达意思，最符合经文的范围。
For it cannot but be a great encouragement to his faith, that God had transacted all things, or performed all things for him.
因为这无疑是对他信心的极大鼓励，即神已经处理了一切事情，或为他成就了一切。
This Providence that never failed him in any of the straits that ever he met with (and his life was a life of many straits) he might well hope would not fail him now, though this were an extraordinary and matchless one.
这个从未在他遇到的任何困境中令他失望的护理（而他的一生充满了许多困境），他可以很好地希望现在也不会令他失望，尽管这是一个非同寻常且无与伦比的困境。
Let us then bring our thoughts a little closer to this Scripture, and it will give us a fair and lovely prospect of Providence in its universal, effectual, beneficial and encouraging influence upon the affairs and concerns of the saints.
让我们更仔细地思考这段经文，它会给我们一个公平而可爱的上帝护理前景，展现其对圣徒事务和关切的普遍、有效、有益和鼓舞人心的影响。
Here’s a translation of the given text with English sentences followed by Chinese translations:
The expression imports the universal interest and influence of Providence in and upon all the concerns and interests of the saints. It not only has its hand in this or that, but in all that concerns them.
这句话表达了神的眷顾对圣徒所有关切和利益的普遍关注和影响。它不仅参与这件事或那件事，而是涉及与他们有关的一切。
It has its eye upon every thing that relates to them throughout their lives, from first to last. Not only the great and more important, but the most minute and ordinary affairs of our lives are transacted and managed by it.
它关注着与他们整个生命有关的每一件事，从始至终。不仅是重大而重要的事，就连我们生活中最微小和普通的事务也由它处理和管理。
It touches all things that touch us, whether more nearly or remotely.
它触及一切触及我们的事物，无论是近在咫尺还是遥不可及。
The text displays the efficacy of providential influences. Providence not only undertakes but perfects what concerns us. It goes through with its designs, and accomplishes what it begins.
这段文字展示了神的眷顾影响的效力。神的眷顾不仅承担，而且完善与我们有关的一切。它贯彻其设计，完成它所开始的事。
No difficulty so clogs it, no cross accident falls in its way, but it carries its design through it. Its motions are irresistible and uncontrollable; He performs it for us.
没有任何困难能阻碍它，没有任何意外能挡住它的道路，它必定贯彻其设计。它的行动是不可抗拒和不可控制的；祂为我们成就这一切。
And (which is sweet to consider) all its products and issues are exceedingly beneficial to the saints. It performs all things for them.
而且（这是令人欣慰的考虑），它所有的产物和结果都对圣徒极其有益。它为他们成就一切。
‘Tis true we often prejudge its works, and unjustly censure its designs, and in many of our straits and troubles we say: ‘All these things are against us’; but indeed Providence neither does nor can do any thing that is really against the true interest and good of the saints.
诚然，我们经常对它的作为先入为主，不公正地批评它的设计，在我们的许多困境和麻烦中我们说：”这一切都与我们作对”；但实际上，神的眷顾既不会也不能做任何真正违背圣徒真正利益和福祉的事。
For what are the works of Providence but the execution of God’s decree and the fulfilling of His Word? And there can be no more in Providence than is in them. Now there is nothing but good to the saints in God’s purposes and promises; and, therefore, whatever Providence does concerning them, it must be (as the text speaks) ‘the performance of all things for them.’
因为神的眷顾的作为不就是执行神的旨意和实现祂的话语吗？神的眷顾中不会有超出这些的内容。现在，在神的旨意和应许中对圣徒来说只有好处；因此，无论神的眷顾对他们做什么，都必定是（如经文所说）”为他们成就一切”。
And if so, how cheering, supporting and encouraging must the consideration of these things be in a day of distress and trouble! What life and hope will it inspire our hearts and prayers with when great pressures lie upon us!
如果是这样，在困苦和麻烦的日子里，考虑这些事情该是多么令人振奋、支持和鼓舞啊！当我们承受巨大压力时，它会给我们的心灵和祷告注入怎样的生命力和希望！
It had such a cheering influence upon the Psalmist at this time, when the state of his affairs was, to the eye of sense and reason, forlorn and desperate; there was but a hair’s breadth (as we say) between him and ruin.
它对诗人产生了如此令人振奋的影响，尽管在那时，从感官和理性的角度看，他的处境是凄凉和绝望的；他与毁灭之间只有一线之隔（如我们所说）。
A powerful, enraged and implacable enemy had driven him into the hole of a rock, and was come after him into that hole.
一个强大、愤怒且不可调和的敌人将他驱赶到岩石的洞穴中，并跟随他进入那个洞穴。
Yet now while his soul is among lions, while he lies in a cranny of the rock, expecting every moment to be drawn out to death, the reflections he had upon the gracious performances of the Most High for him, from the beginning to that moment, support his soul and inspire hope and life into his prayers:
然而现在，当他的灵魂处于狮子之中，当他躺在岩石的缝隙中，每时每刻都预料会被拖出去处死时，他回想至高者从一开始到那一刻对他所施的恩典，这些回忆支撑着他的灵魂，并给他的祷告注入了希望和生命：
‘I will cry unto God most high, unto God that performeth all things for me.
“我要呼求至高的神，就是为我成全万事的神。”
From the text then you have this doctrine :
从这段经文中，你可以得到这样的教义：
It is the duty of the saints, especially in times of straits, to reflect upon the performances of Providence for them in all the states and through all the stages of their lives.
圣徒的责任，尤其是在困难时期，是要回顾神的眷顾在他们生命的各个阶段和状态中的作为。
The Church, in all the works of mercy, owns the hand of God: ‘LORD, thou also hast wrought all our works in (or for) us’ (Isaiah 26:12).
教会在所有怜悯的作为中，承认上帝的手：”耶和华啊，你也为我们成就了我们一切的工作”（以赛亚书26:12）。
And still it has been the pious and constant practice of the saints in all generations to preserve the memory of the more famous and remarkable providences that have befallen them in their times as a precious treasure.
历代圣徒一直虔诚地坚持这种做法，将他们时代中发生的著名和显著的神的眷顾保存下来，作为宝贵的财富。
‘If thou be a Christian indeed, I know thou hast, if not in thy book, yet certainly in thy heart, a great many precious favours upon record; the very remembrance and rehearsal of them is sweet; how much more sweet was the actual enjoyment?’.
“如果你真是一个基督徒，我知道你即使没有记在书上，也一定在心里记录了许多宝贵的恩惠；仅仅回忆和重述它们就已经很甜美；那么实际经历它们岂不是更加甜美？”
Thus Moses, by divine direction, wrote a memorial of that victory obtained over Amalek as the fruit and return of prayer, and built there an altar with this inscription, Jehovah-nissi ‘The LORD my banner’ (Exodus 17:14, 15).
因此，摩西在神的指引下，写下了战胜亚玛力人的纪念，作为祷告的果实和回报，并在那里建造了一座坛，题名为”耶和华尼西”，意思是”耶和华是我的旌旗”（出埃及记17:14, 15）。
Thus Mordecai and Esther took all care to perpetuate the memory of that signal deliverance from the plot of Haman, by ordaining the feast of Purim as an anniversary ‘throughout every generation, every family, every province, and every city; that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed’ (Esther 9:28).
因此，末底改和以斯帖竭尽全力永久纪念他们从哈曼阴谋中得到显著拯救，设立普珥日作为年度节日，”在各省各城，每年必按时守这两日，世世代代不可废去。在犹大人中必永远记念，在他们后裔中也不可忘记”（以斯帖记9:28）。
For this end you find Psalms indited, ‘to bring to remembrance’ (Psalm 70, title).
为此，你会发现诗篇被写下来，”使人记念”（诗篇70篇，标题）。
You find parents giving suitable names to their children, that every time they looked upon them they might refresh the memory of God’s mercies (1 Samuel 1:20).
你会发现父母给他们的孩子起合适的名字，每次看到孩子时都能重新记起上帝的怜悯（撒母耳记上1:20）。
You find the very places where eminent providences have appeared, given a new name, for no other reason but to perpetuate the memorial of those sweet providences which so refreshed them there.
你会发现那些显著的神的眷顾出现的地方被赐予新的名字，没有别的原因，只是为了永久纪念那些在那里使他们得到refreshed的美好眷顾。
Thus Bethel received its name (Genesis 28:19).
因此，伯特利得名（创世记28:19）。
And that well of water where Hagar was seasonably refreshed by the angel in her distress, was called Beer-laha-roi: ‘the well of him that liveth and looketh on me’ (Genesis 16:14).
那个夏甲在困境中得到天使及时refreshed的水井，被称为庇耳拉海莱，意思是”那看顾我的永生者之井”（创世记16:14）。
Yea, the saints have given, and God has assumed to Himself new titles upon this very score and account; Abraham’s Jehovah-jireh and Gideon’s Jehovah-shalom were ascribed to Him for this reason.
是的，圣徒们赐予，而上帝也因此为自己取了新的称号；亚伯拉罕的”耶和华以勒”和基甸的”耶和华沙龙”就是因此而归于祂的。
And sometimes you find the Lord styles Himself ‘The God that brought Abraham from Ur of the Chaldees’ or ‘The LORD God that brought them out of Egypt’ or again ‘The LORD that gathered them out of the north country’; reminding them of the gracious providences which in all those places He had wrought for them.
有时你会发现主称呼自己为”领亚伯拉罕出吾珥的上帝”或”领他们出埃及的耶和华上帝”或”从北方之地招聚他们的耶和华”；提醒他们在所有这些地方祂为他们所行的恩慈眷顾。
Now there is a twofold reflection upon the providential works of God.
现在，对上帝的眷顾作为有两种反思。
One is entire and full, in its whole complex and perfect system.
这种视野是完整而丰富的,包含了整个复杂而完美的体系。
This blessed sight is reserved for the perfect state.
这种蒙福的视野是为完美状态所保留的。
It is in that mount of God where we shall see both the wilderness and Canaan, the glorious kingdom into which we are come, and the way through which we were led into it.
在神的山上,我们将看到旷野和迦南,看到我们所进入的荣耀国度,以及我们被引领进入其中的道路。
There the saints shall have a ravishing view of it in its entirety, and every part shall be distinctly discerned, as it had its particular use, and as it was connected with the other parts, and how effectually and orderly they all wrought to bring about that blessed design of their salvation, according to the promise: ‘And we know that all things work together for good to them that love God, to them who are called according to his purpose’ (Romans 8:28).
在那里,圣徒们将对整体有一个令人陶醉的全面视野,每一部分都将被清晰地辨别,它们各自的用途,以及它们如何与其他部分相连,以及它们如何有效有序地共同成就那蒙福的救恩计划,正如应许所说:”我们晓得万事都互相效力,叫爱神的人得益处,就是按他旨意被召的人。”(罗马书8:28)
The other sight is partial and imperfect which we have on the way to glory, during which we only view it in its single acts, or at most, in some branches and more observable series of actions.
另一种视野是我们在通往荣耀的路上所拥有的,它是局部的和不完全的,在这期间我们只能看到单独的行为,或者最多看到一些分支和更明显的一系列行动。
Between these two is the same difference as between the sight of the disjointed wheels and scattered pins of a watch, and the sight of the whole united in one frame and working in one orderly motion; or between an ignorant spectator who views some more observable vessel or joint of a dissected body, and the accurate anatomist who discerns the course of all the veins and arteries of the body as he follows the various branches of them through the whole, and plainly sees the proper place, figure and use of each, with their mutual respect to one another.
这两种视野之间的差异,就如同看到一块手表的零散零件与看到整个手表组装在一起有序运转的差异;或者就如同一个无知的旁观者只看到解剖的身体中某些明显的器官或关节,与一个精通解剖学的人能够追踪全身的血管和动脉,清楚地看到每个部分的位置、形状和用途,以及它们之间的相互关系的差异。
What Christ said to Peter is as applicable to some providences in which we are now concerned as it was to that particular action: ‘What I do, thou knowest not now; but thou shalt know hereafter’ (John 13:7).
基督对彼得所说的话,不仅适用于那个特定的行为,也适用于我们现在所关心的一些神的护理:”我所做的,你如今不知道,后来必明白。”(约翰福音13:7)
All the dark, intricate, puzzling providences at which we were sometimes so offended, and sometimes amazed, which we could neither reconcile with the promise nor with each other, nay, which we so unjustly censured and bitterly bewailed, as if they had fallen out quite against our happiness, we shall then see to be to us, as the difficult passage through the wilderness was to Israel, ‘the right way to a city of habitation’ (Psalm 107:7).
所有那些晦暗、复杂、令人困惑的神的护理,有时我们对它们感到冒犯,有时感到惊讶,我们无法将它们与应许或彼此调和,甚至我们不公正地批评它们,痛苦地哀叹它们,仿佛它们完全违背了我们的幸福,我们到那时就会明白,它们对我们而言,就如同以色列人穿越旷野的艰难旅程一样,是”引他们行走直路,使他们往可居住的城邑去”(诗篇107:7)。
Here’s the sentence-by-sentence translation with English followed by Chinese:
And yet, though our present views and reflections upon Providence are so short and imperfect in comparison to that in heaven, yet such as it is under all its present disadvantages, it has so much excellence and sweetness in it that I may call it a little heaven, or as Jacob called his Bethel, ‘the gate of heaven.’ / 然而，尽管我们目前对上帝旨意的看法和思考与天堂相比是如此短浅和不完善，但即使在当前的所有不利条件下，它仍然具有如此多的卓越和甜美，以至于我可以称之为小天堂，或者如同雅各称呼他的伯特利为”天的门”。
It is certainly a highway of walking with God in this world, and a soul may enjoy as sweet communion with Him in His providences as in any of His ordinances. / 它无疑是在这个世界上与上帝同行的大道，一个灵魂可以在祂的旨意中享受到与祂如此甜美的交流，就像在祂的任何圣礼中一样。
How often have the hearts of its observers been melted into tears of joy at the beholding of its wise and unexpected productions! / 观察者的心灵在看到它明智而意想不到的结果时，多少次融化成喜悦的泪水！
How often has it convinced them, upon a sober recollection of the events of their lives, that if the Lord had left them to their own counsels they had as often been their own tormenters, if not executioners! / 在冷静回顾自己生命中的事件时，它多少次让他们确信，如果主任由他们自己做主，他们就会经常成为自己的折磨者，如果不是刽子手的话！
Into what and how many fatal mischiefs had they precipitated themselves if Providence had been as shortsighted as they! / 如果上帝的旨意像他们一样目光短浅，他们会将自己陷入多少致命的祸患之中啊！
They have given it their hearty thanks for considering their interest more than their importunity, and not allowing them to perish by their own desires. / 他们衷心感谢上帝的旨意更多地考虑他们的利益而非他们的强求，不让他们因自己的欲望而灭亡。
Table of Contents
目录
Author’s Introduction
作者引言
Part One – The Evidence of Providence
第一部分 – 上帝护理的证据
1) The Work of Providence for the Saints
1) 上帝对圣徒的护理工作
2) Our Birth and Upbringing
2) 我们的出生和成长
3) The Work of Conversion
3) 归信的工作
4) Our Employment
4) 我们的工作
5) Family Affairs
5) 家庭事务
6) Preservation of the Saints from Evil
6) 保护圣徒免受邪恶
7) The Work of Sanctification
7) 成圣的工作
Part Two – Meditation on the Providence of God
第二部分 – 对上帝护理的默想
8) The Duty of Meditation on Providence
8) 默想上帝护理的责任
9) How to Meditate on the Providence of God
9) 如何默想上帝的护理
10) The Advantages of Meditating on Providence
10) 默想上帝护理的好处
Part Three – Application of the Doctrine of Providence
第三部分 – 上帝护理教义的应用
11) Practical Implications for the Saints
11) 对圣徒的实际意义
12) Practical Problems in Connection with Providence
12) 与上帝护理相关的实际问题
13) The Advantages of Recording our Experiences of Providence
13) 记录我们对上帝护理经历的好处