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CHRISTIAN READER,—Our blessed Lord, calling the multitude to some account of their so free and frequent motions in going to hear the first gospel preacher, John the Baptist, doth it in these terms, Mat. 11:7, 8,
基督徒读者，——我们恩赐的主，召集众人来对他们如此自由且频繁去听第一位福音传道者施洗约翰的动机作一些说明，采用了这些措辞，马太福音 11:7, 8，
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‘What went you out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? They that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet;’
“你们出到旷野去看什么？被风吹动的芦苇吗？你们出去要看什么？穿细软衣服的人吗？那穿细软衣服的人是在王宫里。你们出去要看什么？先知吗？是的，我告诉你们，他比先知更大；”
ver. 11, ‘Verily I say unto you, that amongst them that are born of women, there hath not risen a greater than John the Baptist: notwithstanding, he that is least in the kingdom of God is greater than he;’
第11节：”我实在告诉你们，凡妇人所生的，没有一个兴起来大过施洗约翰的；然而神国里最小的比他还大。”
—teaching us several things by that speech, relating to the religious action of hearing the word, and to a true gospel minister. With reference to the former—
——这番话教导我们几件事，关于听道这一宗教行为，以及真正的福音传道人。关于前者——
(1.) That he that goeth out to hear ought in the first place to propound to himself a due end.
（1）出去听道的人首先应当为自己设定一个适当的目的。
(2.) That men may propose to themselves in such motions very false and undue ends, such as going to see reeds shaken with the wind, men clothed with soft raiment, &c.
（2）人们在这样的举动中可能会为自己设定非常错误和不当的目的，比如去看被风吹动的芦苇，穿细软衣服的人等。
(3.) That the true end men should propose to themselves should be, not to hear a philosopher or an orator, but a prophet; which term signifieth a person revealing the will of God;
（3）人们应当为自己设定的真正目的应该是，不是去听一个哲学家或演说家，而是去听一位先知；这个词表示一个传达上帝旨意的人；
for the signification of that term is not to be restrained to one only from God revealing things to come, but publishing the divine will, whether relating to future things or things before revealed;
因为这个词的含义不应仅限于从上帝那里预言将来的事，而是传播神圣的旨意，无论是关于未来的事还是已经启示过的事；
which is evident not only from the application of it to the Baptist, but to any that will consider that predictions of future contingencies was the least part of any of the ancient prophets’ work.
这不仅从它应用于施洗约翰身上可以看出，而且任何人都会明白，预言未来可能发生的事情只是古代先知工作中最小的一部分。
This is that true and more special end which every good man ought to propound to himself when he goeth to hear as a religious action, whose object is not a mere sound, which is the object of hearing considered as a natural act, but of the ‘joyful sound.’
这就是每个好人在进行听道这一宗教行为时应当为自己设定的真实且特殊的目的，其对象不是单纯的声音（这是作为自然行为的听觉的对象），而是”喜乐的声音”。
Nor can there lie any obligation upon any religiously to hear anything but the will of God, which a discourse doth not cease to be by the addition of man’s words for the explanation or application of any part of the divine will, by such as God hath betrusted with that employment, more than an ambassador’s message ceaseth to be his master’s will because delivered in his own words, though to the sense of his instructions.
任何人在宗教上都没有义务去听除了上帝旨意之外的任何事物，即使是那些受上帝托付这项工作的人，为解释或应用任何部分的神圣旨意而加入人的话语，这种讲道也不会因此就不再是上帝的旨意，就像大使的信息不会因为用自己的话传达而不再是他主人的旨意一样，尽管是按照他的指示的意思来说的。
Which thing well digested would not only teach ministers what and how to preach, but the people also what and how to hear, according to the direction of their Lord.
这件事若能充分理解，不仅能教导传道人什么该讲以及如何讲道，也能教导人们什么该听以及如何听，这都是按照他们主的指引。
If our end in hearing were to tickle our ears with a sound, our reason would guide us to hear such whose language is ‘as the voice of one that hath a lovely song, and can play well on an instrument.’
如果我们听道的目的是为了取悦耳朵，我们的理性会引导我们去听那些言语”如同一个有悦耳之歌，善于弹琴的人的声音”的讲道。
If our end were to promove ourselves in critical learning, or improve our reason, the same reason would guide us to choose to hear the best philosophisers or grammarians, such as best understood the niceties of words and varieties of syntax.
如果我们的目的是提高自己的批判性学习能力，或改进我们的理性，同样的理性会引导我们选择去听最好的哲学家或语法学家，就是那些最了解词语的微妙之处和句法变化的人。
But if our end be to hear a prophet, one that should reveal God’s mind unto us, and to make it more intelligible, that by it we may be more improved in knowledge, faith, love, obedience, and other habits fitting us for the kingdom of God and eternal salvation, the same reason will teach us to hear the most substantial, scriptural, and practical sermons that we can, as being most accommodate to the true end of our action, to which every wise man proportioneth mediate actions.
但如果我们的目的是要听一位先知，一位应当向我们揭示上帝心意并使之更易理解的人，以便我们在知识、信心、爱心、顺服和其他使我们适合进入上帝国度和永恒救恩的品格上有所进步，那么同样的理性会教导我们去听最有实质内容的、最符合圣经的、最实用的讲道，因为这最符合我们行动的真正目的，每个智慧人都会使中间的行动与此相称。
And indeed all other discourses are abusively called preaching, and Athens were a more proper place for them than a preacher’s pulpit.
事实上，所有其他的讲论都被错误地称为讲道，雅典才是它们更合适的地方，而不是传道人的讲台。
God hath seemed to have reserved it for a great blessing to the last age of the world that, for aught appears to us from any books, it hath been more fertile of such preaching than any since that of the apostles.
上帝似乎为世界的最后时代保留了一个巨大的祝福，从任何书籍中我们所见，这个时代在讲道方面比使徒时代以来的任何时期都更加丰富。
The ancient church had persons that did famously in their generations; such were Chrysostom in the Greek, and Augustine in the Latin church; but besides that they were but very few, whoso reads the one and the other must compliment antiquity at a great rate, if himself hath any judgment, and doth not say that multitudes in the last age have been as to preaching greater than they.
古代教会有一些在他们那个时代很有名的人物；比如希腊教会的克里索斯托姆（Chrysostom）和拉丁教会的奥古斯丁（Augustine）；但是除了他们人数很少之外，任何有判断力的人阅读这两位的作品时，如果不承认最近时代的众多传道人在讲道方面比他们更伟大，那就是过分恭维古人了。
In the former are to be found many judicious explications of scripture, many honest and spiritual discourses; in the latter, not these things only, but a pleasantness of wit and fancy.
在前者的作品中能找到许多明智的圣经解释，许多诚实和属灵的论述；在后者中，不仅有这些，还有机智和想象力的愉悦。
But for plenty of matter, clearness of judgment, orderliness of method, and many other things, they have not been a little exceeded by men of this last age.
但在内容丰富性、判断力的清晰度、方法的条理性和许多其他方面，他们都已被这最后时代的人大大超越。
Nor is it any disparagement to them, more than it was to John the Baptist, that ‘the least in the kingdom of heaven’ was to be ‘greater than he;’ or to Christ, that the apostles, John 14:12, were to do greater things than he had done.
这对他们来说并非贬低，就像施洗约翰所说”天国里最小的比他还大”并非对他的贬低；或者就像基督所说使徒们要行比他所行更大的事（约翰福音14:12）并非对他的贬低。
In the middle ages of the church, preaching generally was turned into trifling about scholastic niceties; and to the very dawning of the Reformation the priests’ texts were out of Scotus or Aquinas; and we remember they were not ashamed when Luther, Melancthon, &c., restored in some degree the true kind of preaching, to petition magistrates for the suppression of it, and a liberty to trifle still in that great work of God with discourses upon Scotus and Aquinas.
在教会的中世纪，讲道通常变成了关于经院哲学细节的琐碎讨论；直到改革运动的曙光时期，神父们的讲道文本仍来自司各脱（Scotus）或阿奎那（Aquinas）；我们记得当路德（Luther）、梅兰希顿（Melancthon）等人在某种程度上恢复了真正的讲道方式时，他们竟不以为耻地向官府请愿压制这种讲道，并要求继续在上帝的伟大工作中用司各脱和阿奎那的论述来玩弄琐事。
Though Luther, Zuinglius, and others in Germany, and Mr Calvin, Farellus, and Viret, and Beza, in France, about a hundred and fifty years since mended this matter in a great degree, yet we all know how ill their examples were followed; so as Mr Perkins, who began to flourish about the year 1580, is generally judged to have been the first who amongst us restored preaching to its true use, and taught us the true manner of it, whose piety was followed by many; but as their number hath vastly increased since that time, especially in the fifty or sixty years last past, so God hath seemed to pour out his Spirit upon ministers, as to spiritual gifts, in a more plentiful measure, yet in very different proportions, that he might have some to feed his lambs, as well as others to feed his sheep.
虽然路德、慈运理（Zuinglius）和德国的其他人，以及加尔文先生、法雷尔（Farellus）、维雷（Viret）和贝扎（Beza）在法国，大约一百五十年前在很大程度上改善了这种状况，但我们都知道他们的榜样并未得到很好的效仿；直到帕金斯先生（Mr Perkins），他大约在1580年开始兴盛，被普遍认为是我们中间第一个恢复讲道真正用途并教导我们正确方式的人，他的虔诚被许多人效仿；但是自那时起，他们的数量已经大大增加，特别是在过去的五十或六十年里，上帝似乎更丰富地将他的灵浇灌在传道人身上，赐予属灵的恩赐，尽管程度各异，这样他就既有人喂养他的小羊，也有人喂养他的羊。
The generality of good preachers have made it their business to preach Christ, and the exceeding riches of his grace, and to study matter rather than words, upon Mr Perkins’ old principle verba sequentur res.
大多数优秀的讲道者都以传讲基督和他丰富的恩典为己任，遵循帕金斯先生的古老原则”文字追随事实”（verba sequentur res），注重内容而非词藻。
But all have not had alike fertile invention, or solid judgment, or alike skill and learning in languages and arts, &c.
但并非所有人都具有同样丰富的创造力，或扎实的判断力，或相似的语言和艺术等方面的技能和学识。
Some particular persons have been blessed with them all, by which they have made stars of the first magnitude in the church of God.
有些特定的人被赐予了这一切，因此他们成为了上帝教会中的一等星。
Such, reader, we take the reverend author of these sermons to have been, in all whose writings thou shalt find a quick and fertile invention, governed with a grave and solid judgment, and the issue of both expressed in a grave and decent style, so as it is not easy to say what one would desire in a divine that was wanting in him.
读者啊，我们认为这些讲道的尊敬的作者就是这样的人，在他所有的著作中，你都能发现敏捷而丰富的创造力，由庄重而扎实的判断力所驾驭，两者的成果都以庄重得体的风格表达出来，以至于很难说在一个神职人员身上还能期待什么是他所欠缺的。
He had a heart full of love and zeal for God and his glory, and out of the abundance of his heart his mouth continually spake.
他心中充满对上帝和他荣耀的爱与热忱，从他丰盈的心中不断地发出言语。
So frequent, yet so learned and solid preaching by the same person, was little less than miraculous.
如此频繁且如此博学和扎实的讲道出自同一个人，这几乎是个奇迹。
But he was a scribe fully instructed in the things of the kingdom of God, and, like a good householder, was continually fetching out of the storehouse of his knowing and judicious soul things both old and new.
但他是一位在上帝国度之事上受过充分教导的文士，像一个好管家一样，不断从他知识渊博和明智的心灵宝库中取出新旧的东西。
He was no studier of words and phrases, he abhorred such a pedantry, and debasing the authority of gospel propositions; but a grave and serious soul, fitted with his skill in arts and languages; neither ever did nor could want expressions above the scorn of the most wanton word-dressers, though beneath the expectations of such as can be pleased with the tuneableness of paranomasias, or the rollings of six-footed words.
他不是词句的研究者，他厌恶这种学究气，也不会贬低福音主张的权威；相反，他是一个严肃认真的灵魂，具备艺术和语言方面的技能；他的表达既超越了那些随意修饰文字者的轻蔑，又不会迎合那些只喜欢谐音修辞（paranomasias）或六音节词语华丽堆砌的人的期待。
He was a good and learned, a grave and judicious person, and his auditory never failed (though he laboured more than the most preachers, his constant course of preaching being for many years five times, and, till near his end, three times a week) to hear from him a pious, learned, and most judicious discourse.
他是一位善良博学、严谨明智的人，他的听众从未失望（尽管他比大多数传道人付出更多，多年来他每周讲道五次，直到临终前仍保持每周三次），总能听到他虔诚、博学且极具见地的讲道。
This those who never heard him may easily believe by his printed commentaries and sermons, in which we never met with any that complained for want of anything fit for a divine.
那些从未听过他讲道的人可以通过他出版的注释和讲道轻易相信这一点，在这些著作中，我们从未遇到任何人抱怨缺少适合神学家的内容。
So that he is one of those authors upon the credit of whose name not only the plainer and less intelligent sort of people, but even scholars, may adventure to buy any book that was his, and be assured they will see no cause to repent of the expense of their money.
因此，他是那种凭借名声信誉，不仅普通人和理解能力较差的人，甚至学者都可以放心购买他的任何著作的作者之一，而且他们确信不会为花这笔钱而后悔。
His late large folio upon the 119th Psalm is a plentiful evidence of this; and a great part of our English world hath given their suffrage to this, by making it so scarce in so short a time, as the price of it is enhanced above a fifth part.
他最近关于诗篇119篇的大开本著作就是充分的证明；我们英国世界的大部分人已经对此表示赞同，使得此书在如此短的时间内变得稀缺，价格上涨超过五分之一。
We here offer a second volume, of a greater bulk (though no greater price), which contains his discourses upon the 25th of Matthew, the 17th chapter of John, the 6th and 8th chapters of Paul’s Epistle to the Romans, and the 5th chapter of his second Epistle to the Corinthians; five chapters, than which possibly in the whole New Testament there will not be found five others more full of gospel doctrine, in the knowledge of which God’s people are more concerned.
我们在此提供第二卷，篇幅更大（但价格不变），其中包含他对马太福音第25章、约翰福音第17章、保罗致罗马书第6章和第8章，以及哥林多后书第5章的讲解；这五章可能是整个新约中最富有福音教义的章节，上帝的子民对其中的知识最为关注。
In the first, under the parable of the ten virgins (five of which were wise, five foolish), our Lord represents to us the state of the members of the church waiting for Christ’s second coming to judgment; amongst whom some are sincere, some are hypocrites, the different actions and issues of whom are excellently represented to us, and most worthy to be learned and considered.
首先，在十个童女的比喻中（其中五个是聪明的，五个是愚拙的），我们的主向我们展示了教会成员等待基督第二次来临审判时的状态；其中有些是真诚的，有些是虚伪的，他们不同的行为和结果被精确地展现给我们，非常值得学习和思考。
Secondly, Under the parable of the talents we are instructed in God’s different dispensation of his gifts to men, their different use of them, and the account they are like to be called to about them. To which is subjoined a hypotuposis of the day of judgment, fit to be continually in our eyes and ears.
其次，在才干的比喻下，我们被教导关于上帝对人们不同恩赐的分配，他们对这些恩赐的不同运用，以及他们将来要为此作出的交代。其后附加了对审判日的生动描述[待确认：hypotuposis的准确翻译]，这些都应当时常在我们眼前和耳边。
In the second, we have our Saviour’s last prayer for his elect, as well those that to the end of the world should believe, as those who at that time did believe. It was our Lord’s legacy; what good Christian desireth not a full understanding of it, that he may know what to hope, and pray in faith for, as being first secured to him by the prayer of him whom the Father heareth always?
第二，我们看到我们救主为他的选民所做的最后祷告，包括那些直到世界末了将要相信的人，以及当时已经相信的人。这是我们主的遗产；有哪个好基督徒不渴望完全理解它呢？这样他就可以知道要盼望什么，凭信心祈求什么，因为这些都首先通过天父永远垂听的主的祷告得到了保证。
In the 6th and 8th of the Romans are contained great treasuries of gospel truth. Upon both (the latter especially) many learned men have spent their labours to great advantage; but the scripture is such a book as we never know when we fully comprehend it, and (if he may judge to whose share it fell to peruse some of those notes) the reader will find some things here discovered which he will hardly meet with elsewhere.
在罗马书第六章和第八章中包含着福音真理的巨大宝藏。对于这两章（尤其是后者），许多学者付出了劳动并取得了巨大成就；但圣经是这样一本书，我们永远不知道什么时候才能完全理解它，而且（如果让那些有幸研读过这些笔记的人来判断）读者会在这里发现一些在其他地方难以遇到的见解。
His way of handling it is rather dogmatical and practical than polemical; yet he now and then judiciously resolveth a question. But all along in the handling of it he discovereth both an excellent notion, and a most profound and solid judgment.
他处理这些内容的方式更倾向于教义性和实用性，而非争议性；然而他时而也会明智地解决一些问题。但在整个处理过程中，他都表现出优秀的见解和极其深刻且扎实的判断力。
The last discourses, on 2 Cor. 5, look like a cygnea cantio.
关于哥林多后书第5章的最后几篇讲道，看起来像是天鹅之歌（cygnea cantio）。
Whether they were some of his last discourses we cannot tell, nor can we judge it from the subject, he being a person who was dying daily, and never so in love with his earthly tabernacle, nor possessed of so weak a faith as to the house in the heavens, as either to desire the former should stand longer than should be for the glory of God, or himself kept from the latter overlong.
我们无法确定这些是否是他最后的几篇讲道，也无法从主题来判断，因为他是一个每日都在死去的人，既不过分留恋他在世上的帐棚，对天上的居所也没有软弱的信心，既不愿意前者为着神的荣耀而过度停留，也不愿自己被后者拦阻太久。
Thou wilt, reader, find some things once and again spoken to, as the text led him, but in such a variety of phrase that they have much new in them.
读者啊，你会发现有些内容被反复提及，这是因为经文的引导，但用词表达各异，使其中包含许多新意。
Had this eminent person lived to have supravised his own notes, he might possibly have added or altered something.
如果这位杰出的人物能活着审阅自己的讲章，他可能会有所增补或修改。
We have seen no reason to do it, but given thee his notes as they were under his hand, only when, not able to read some words in his notes, we were forced to add a word or two for clearing the sense.
我们没有看到修改的必要，而是将他手稿原样呈现给你，只是在某些字迹难以辨认时，我们不得不添加一两个词以使意思更清晰。
Now, reader, what shall we say to thee, but only to quicken thee to bless God for this milk from the bottle, when thou canst not have it from the breasts, τοῦ μακαρίτου.
现在，读者啊，我们还能对你说什么呢，只能激励你为这瓶中之奶感谢神，因为你已无法从已故之人（τοῦ μακαρίτου）的胸怀直接获取。
Thus Dr Manton, though dead, yet speaketh.
因此，曼顿博士虽已死去，却仍在说话。
God give thee and us an hearing ear and an understanding heart!
愿神赐给你我聆听的耳朵和明白的心！
We have thus line upon line, and precept upon precept; let us not be barren and unfruitful.
我们这样一行加上一行，一条诫命加上一条诫命；让我们不至于贫瘠无果。
We commend these labours and thy soul to God’s blessing, subscribing ourselves,
我们将这些工作和你的灵魂交托给神的祝福，谨此署名。
Table of Contents
目录
THE EPISTLE DEDICATORY
献词
TO THE READER
致读者
SERMON I. Then shall the kingdom of heaven be likened unto ten virgins
讲道一. 那时，天国好比十个童女
SERMON II. They that were foolish took their lamps, and took no oil with them
讲道二. 愚拙的拿着灯，却不预备油
SERMON III. They that were foolish took their lamps, and took no oil with them
讲道三. 愚拙的拿着灯，却不预备油
SERMON IV. While the bridegroom tarried, they all slumbered and slept
讲道四. 新郎迟延的时候，她们都打盹睡着了
SERMON V. While the bridegroom tarried, they all slumbered and slept
讲道五. 新郎迟延的时候，她们都打盹睡着了
SERMON VI. Then all those virgins arose, and trimmed their lamps.
讲道六. 那些童女就都起来收拾灯
SERMON VII. But the wise answered, saying, Not so; lest there be not enough for us and you
讲道七. 聪明的回答说，恐怕不够我们和你们用的
SERMON VIII. And while they went to buy, the bridegroom came
讲道八. 她们去买的时候，新郎到了
SERMON IX. Afterwards came also the other virgins, saying, Lord, Lord, open to us.
讲道九. 其余的童女随后也来了，说：主啊，主啊，给我们开门
SERMON X. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh
讲道十. 所以，你们要警醒，因为不知道那日子，那时辰，人子什么时候来
SERMON XI. For the kingdom of heaven is as a man travelling into a far country
讲道十一. 天国又好比一个人要往外国去
SERMON XII. Then he that had received the five talents went and traded with the same
讲道十二. 那领五千的去做买卖，另外赚了五千
SERMON XIII. After a long time the lord of those servants cometh, and reckoneth with them.
讲道十三. 过了许久，那些仆人的主人来了，和他们算账
SERMON XIV. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man
讲道十四. 那领一千的也来，说：主啊，我知道你是忍心的人
SERMON XV. His lord said unto him, Thou wicked and slothful servant
讲道十五. 主人说：你这又恶又懒的仆人
SERMON XVI. Take therefore the talent from him, and give it to him which hath ten talents
讲道十六. 夺过他这一千来，给那有一万的