Let Not Your Hearts Be Troubled
不要让你们的心烦恼

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

Let not your hearts be troubled: ye believe in God, believe also in me.—JOHN 14:1.
不要让你们的心烦乱：你们信神，也要信我。- 约翰福音 14:1

Table of Contents
目录

Sibbes' Prayer
西布斯的祷告

Let Not Your Hearts Be Troubled - The First Sermon on John 14:1
不要让你们的心烦乱-约翰福音 14:1 的第一篇讲道

Let Not Your Hearts Be Troubled - The Second Sermon on John 14:1
不要让你们的心烦乱-约翰福音 14:1 的第二篇讲道

THE AUTHOR'S PRAYER BEFORE HIS SERMON
作者在讲道前的祷告

GRACIOUS and holy Father! which hast sanctified this day for thy own service and worship, and for the furthering of us in the way of salvation; and hast made a most gracious promise, that when 'two or three be gathered together in thy name, thou wilt be there in the midst of them:'* vouchsafe, then, we beseech thee, the performance of this thy promise unto us, now gathered together in thy name, to pray unto thee, to hear and speak thy holy and blessed word, and so sanctify our hearts by thy Holy Spirit at this time, that we may perform these holy services as shall be most to thy glory and our own comfort. Unworthy we are in ourselves to appear in thy most holy presence, both by reason of the sins of our nature, and the sins of our lives, even since that time that we have had some knowledge of thy blessed truth; which holy truth we have not entertained nor professed as we should have done, but oftentimes against the light that thou hast kindled in our hearts by thy Word and Spirit, we have committed many sins; and, amongst the rest, we confess our sins against thy holy ordinance; our not preparing our hearts unto it, nor profiting by it as we should and might have done; giving thy Majesty hereby just cause to curse thy own holy ordinance unto us. But thou art a gracious and merciful Father unto us in Jesus Christ, in the abundance of thy love and mercy. In him we come unto thee, beseeching thee, for his sake, not to give us up to these inward and spiritual judgments; but vouchsafe us a true insight into our own estates, without deceiving of our own souls, and from thence, true humiliation. And then we beseech thee to speak peace unto us in thy Christ, and say to our souls by thy Holy Spirit, that thou art our salvation. And for clearer evidence that we are in thy favour, let us find the blessed work of thy Holy Spirit opening our understandings, clearing our judgments, kindling our affections, discovering our corruptions, framing us every way to be such as thou mayest take pleasure and delight in. And because thou hast ordained thy holy word 'to be a light unto our feet, and a guide and direction to all our ways and paths,'† and to be a powerful means to bring us more and more out of the thraldom of sin and Satan, to the blessed liberty of thy children, we beseech thee, therefore, to bless thy word to these and all other good ends and purposes for which thou hast ordained it. And grant, we beseech thee, that now at this time out of it we may learn thy holy will; and then labour to frame our lives thereafter, as may be most to thy glory and our own comfort, and that for Jesus Christ his sake, thine only Son, and our blessed Saviour. Amen.
亲切而圣洁的父啊！你已经将这一天定为你自己的事奉和敬拜之日，以及我们在救恩之路上的进一步帮助；你也许诺说，当“两三个人奉你的名聚集在一起时，你必在他们中间。”因此，我们恳求你，求你应允这个诺言，现在我们奉你的名聚集在一起，向你祈祷，听从并传扬你的圣洁和祝福的话语，以至于在此时，你的圣灵能够使我们的心灵得以圣洁，使我们能够以最能荣耀你并使我们自己得到安慰的方式来完成这些圣洁的事奉。 我们自己是不配出现在你至圣的面前的，既因为我们天性的罪恶，也因为我们生活中的罪恶，自从我们有了对你祝福的真理的一些认识以来，我们没有像应该的那样接纳和宣扬这个圣洁的真理，而是经常违背你通过你的话语和圣灵在我们心中点燃的光明，犯下了许多罪过；在其他罪过中，我们承认我们违背了你的圣约；我们没有准备好我们的心，也没有像应该和可能的那样从中受益；因此，我们给了你的威严正当的理由，诅咒你自己的圣约对我们来说。但是你在耶稣基督里对我们是一个慈悲和怜悯的父，因为你的爱和怜悯是丰盛的。我们借着他来到你面前，恳求你，因他的缘故，不要将我们交给这些内在和属灵的审判；而是赐给我们对自己真实的洞察，不要欺骗我们自己的灵魂，从而得到真正的谦卑。然后我们恳求你在你的基督里向我们宣告和平，并且借着你的圣灵对我们的灵魂说，你是我们的救恩。 为了更清楚地证明我们得到了你的青睐，让我们寻找你圣灵的祝福，开启我们的理解力，澄清我们的判断力，点燃我们的感情，揭示我们的腐败，使我们成为你喜悦和欣慰的人。因为你已经命定你的圣言“成为我们脚前的灯，指引我们的道路”，并成为将我们从罪恶和撒旦的奴役中解救出来，使我们成为你儿女的祝福自由的有力工具，因此我们恳求你，赐福于你的话语，使其实现这些和其他你所命定的善良目标和目的。我们恳求你，在这个时候，让我们从中学习你的圣意；然后努力按照其中的指引来塑造我们的生活，以最大程度地彰显你的荣耀和我们自己的舒适，这是为了耶稣基督，你独生子，我们的救主。阿门。

THE FIRST SERMON
第一篇布道

Let not your hearts be troubled: ye believe in God, believe also in me.—JOHN 14:1.
不要让你们的心烦乱：你们信神，也要信我。- 约翰福音 14:1

HOLY men, as they be 'trees of righteousness,' Isa. 61:3, and desire to be fruitful at all times, so most especially towards their end; having but a short time to live in the world, they be willing to leave the world with a good savour. So it was with Jacob. So with Moses, as appears in his excellent Song made before his death. You may see it in King Solomon and David before their deaths. But especially in our Saviour. The nearer to heaven, the more heavenly-minded. When grace and glory are ready to join, the one to be swallowed up of the other, then grace is most glorious. All the passages of Christ are comfortable; but none more comfortable than those sermons of his, that were delivered a little before his death. Of all words that come from loving men to those they love, such are most remarkable as be spoken when they be ready to die; because then men are most serious, they being about the most serious business. Then they be wisest, and best able to judge; for the consideration of their end makes, them wise. And therefore, saith God, 'O that my people were wise to consider their latter end!' Deut. 32:29. And, 'teach me to number my days, that I may apply my heart to wisdom,' saith Moses, Ps. 90:12. And indeed there is no wisdom to that; for it teacheth men to pass a right judgment upon all things in the world. They be no longer drunk with the prosperity of the world; they be no longer swayed with opinion, but they pass an estimation of things as they are.
圣洁的人，如同“公义的树木”（以赛亚书 61:3），他们渴望在任何时候都能结出果实，尤其是在生命的尽头；因为他们在世间的时间有限，他们愿意以良好的香气离开世界。雅各布就是这样。摩西也是如此，正如他在临终前所作的卓越之歌所显示的那样。你可以在所罗门王和大卫临终前看到这一点。但尤其是在我们的救主身上。离天堂越近，心思就越属天。当恩典和荣耀准备合而为一，一个被另一个吞噬时，恩典就最为荣耀。基督的一切言论都是令人安慰的；但没有比那些在他临终前传讲的讲道更令人安慰的了。从爱人对所爱之人说出的所有话中，那些在他们临终时说出的话最为引人注目；因为那时人们最为认真，他们正从事最为认真的事务。那时他们最为聪明，最能判断；因为对自己的结局的思考使他们变得聪明。因此，上帝说：“巴不得他们有智慧，明白这事，思念他们的结局！”（申命记 32:29） 并且，摩西在诗篇 90:12 中说：“求你教导我们怎样数算自己的日子，好叫我们得着智慧的心。”实际上，这并不是智慧；因为它教导人们对世界上的一切事物做出正确的判断。他们不再被世界的繁荣所迷惑；他们不再受意见的左右，而是按照事物的本质进行评估。

Besides, love at that time is especially set on work. Therefore our blessed Saviour being now to offer himself a sacrifice on the cross, he sweetly delivereth these words before his departure, 'Let not your hearts be troubled.' Let us hear them therefore, as the dying words of our Saviour to his disciples, and in his disciples, to us all, as in the 17th of St John. 'I pray not for them only, but for all such as shall believe in me, through their word,' ver. 20. For his comforts concern us all, as his prayers did.
此外，那个时候的爱特别注重工作。因此，我们的救主即将在十字架上献祭自己，他在离去之前甜蜜地说出这些话：“你们心里不要忧愁。”因此，让我们把它们当作我们救主对门徒的临终遗言，以及对我们所有人的遗言，就像圣约翰福音第 17 章所描述的那样：“我不但为他们祈求，也为那些因他们的话信我的人祈求。”（第 20 节）因为他的安慰关乎我们所有人，就像他的祈祷一样。

This chapter is sweetly mixed of comforts, counsels, and gracious promises; but especially it affords matter of comfort. Mark who it is that gives this comfort,—our blessed Saviour. And at what time,—when he was to sacrifice himself.
这一章是安慰、劝告和恩典应许的甜蜜混合；但尤其提供了安慰的内容。注意给予这种安慰的是谁——我们可赞美的救主。以及何时给予的——当他要牺牲自己的时候。

What admirable love, and care, and pity is in this merciful high Priest of ours, that should so think of comforting his disciples, as to forget himself, and his own approaching death! It is the nature of love so to do; and we should imitate our blessed Saviour in it. You see how he laboureth to strengthen them, especially towards his end. He knew they would then need it most, and. therefore he endeavoureth by all means to strengthen them, both by counsel, as here; by the passover, and by a newly instituted sacrament, 1 Cor. 11:23.
我们的仁慈的大祭司是多么令人钦佩的爱、关怀和怜悯，他如此关心安慰他的门徒，以至于忘记了自己即将面临的死亡！爱的本质就是如此；我们应该效仿我们的救主。你看到他如何努力加强他们，特别是在他临终之际。他知道他们在那时最需要，因此他尽一切努力加强他们，无论是通过劝告，如在这里；通过逾越节，以及通过新设立的圣礼，哥林多前书 11:23。

But what need we wonder at this in our blessed Saviour, who so regarded us, as he left heaven; took our nature; became man; put himself under the law; became sin?
但是我们为什么要对我们的救主感到惊讶呢？他如此关心我们，以至于他离开天堂；接受我们的本性；成为人类；使自己受律法约束；成为罪恶？

The words contain a dissuasion from over-much trouble, and then a direction to believe in God, and Christ. Comforts must be founded on strong reasons. For we are reasonable and understanding creatures; and God works on us answerably to our principles. He stays our spirits by reasons stronger than the grievance. For what is comfort but that which establisheth and upholds the soul against that evil which is feared or felt, from a greater strength of reason which overmastereth the evil? If the grievance be but even with the comfort, then the consolation works not. But Christ's comforts are of an higher nature than any trouble can be. For he not only dissuades from trouble, but also persuades to confidence, 'Be of good comfort, I have overcome the world,' John 16:33.
这些话包含了对过多烦恼的劝阻，然后是对相信上帝和基督的指引。安慰必须建立在强有力的理由之上。因为我们是理性和理解的生物，上帝按照我们的原则对我们起作用。他用比痛苦更强的理由安抚我们的心灵。因为安慰不过是建立和支撑灵魂抵抗所恐惧或感受到的邪恶的东西，这种安慰是通过更强大的理由来克服邪恶的。如果痛苦与安慰相等，那么安慰就没有起作用。但是基督的安慰的性质比任何痛苦都要高。因为他不仅劝阻烦恼，还劝说我们要有信心，“你们在世上必有苦难，但你们可以放心，我已经胜了世界。”（约翰福音 16:33）

The occasion of this comforting them, and of removing their discouragements, was this. In the former chapter, he had told them, that he should leave them, and that they should leave him; the best of them all, even Peter, should take offence at him, and deny him, and that all the rest should leave him. From whence they might gather, that the approaching trouble should be great, that should cause Peter to deny him, and them all to forsake him. And thence must needs arise great scandals. Our Saviour saw by the power of his Godhead into their hearts, and like enough, in their looks he saw a spirit of discouragement seizing on them, for his departure, and Peter's fall, their forsaking of him, and the persecutions that would follow. And therefore Christ discerning this dejection of their spirits, he raiseth them by this, 'Let not your hearts be troubled.' The heavenly Physician of our souls applieth then the remedy, when it is the fittest season.
这种安慰和消除他们的灰心之机会是这样的。在前一章中，他告诉他们，他将离开他们，他们也将离开他；即使是最好的彼得，也会因他而犯错，否认他，而其他人也会离开他。从中他们可以推断出，即将到来的困难将是巨大的，这将导致彼得否认他，他们都离弃他。因此必然会产生巨大的丑闻。我们的救主凭借他神性的力量看透了他们的内心，很可能在他们的表情中看到了一种灰心的精神，因为他要离开，彼得的跌倒，他们离弃他，以及随之而来的迫害。因此，基督看到了他们灵魂的沮丧，通过这句话鼓励他们：“你们心里不要忧愁。”我们灵魂的天医在最合适的时机应用药物。

There was some good in their trouble; something naturally, and something spiritually good. There was ground of natural trouble at the departure of such a friend, at the hearing of such persecutions. For we are flesh, not steel; and in that sense, Christ was troubled himself, to shew the truth of his manhood. Nay, trouble is the seasoning of all heavenly comforts, so as there were no comforts, if there were no trouble; and therefore this natural trouble was not disallowed by Christ. There was likewise something spiritually good, in this trouble. They loved their Master, who they saw was going away, and they knew it was a shameful thing for them to forsake him. There was love in them towards him all this while. Christ could discern gold in ore, some good in a great deal of ill; and therefore loved them again, and manifested it by comforting them, 'Let not your hearts be troubled.' They were right in this principle, that all comfort depends on the presence of Christ. And so the main ground of the sorrow was good. For as all heavenly light, and heat, and influence comes from the sun (it being all gathered into that body); so all heavenly comforts are gathered into Christ, and therefore must come to us from Christ's presence, bodily or spiritually. Their error was in tying all comfort to a bodily, a corporal presence; as if it were necessary for the sun to come down and abide upon the earth, to bestow its heat and influence. And therefore he tells them, that though he was to go away, yet he would send another comforter, the Holy Ghost.
他们的困境中有一些好处；自然上有好处，灵性上也有好处。在失去这样一个朋友、听到这样的迫害时，自然上会有困扰的原因。因为我们是血肉之躯，不是钢铁；从这个意义上说，基督自己也感到困扰，以显示他的人性的真实性。不错，困扰是所有天上的安慰的调味品，所以如果没有困扰，就没有安慰；因此，这种自然上的困扰并不被基督所不允许。在这个困扰中，也有一些灵性上的好处。他们爱他们的主，他们看到他要离开，他们知道他们离弃他是一件可耻的事情。他们一直对他怀有爱意。基督能够从矿石中辨别出金子，在很多的不好中发现一些好处；因此，他再次爱他们，并通过安慰他们来表明这一点，“你们心里不要忧愁。”他们在这个原则上是正确的，即所有的安慰都取决于基督的存在。因此，悲伤的主要原因是好的。 因为所有的天上的光明、热量和影响都来自太阳（它们都聚集在太阳体内）；同样，所有的天上的安慰都聚集在基督里，因此必须从基督的存在中来到我们这里，无论是身体上还是属灵上。他们的错误在于将所有的安慰都与身体上的存在联系在一起，好像太阳必须降临并停留在地球上，才能赐予它的热量和影响力。因此，他告诉他们，虽然他要离开，但他会派遣另一个安慰者，就是圣灵。

And then they were overcome by an opinion that it would go worse with them when Christ was gone. Therefore Christ telleth them that it should be better for them; and indeed it was better. Christ did not take away his blessed presence for their disadvantage, but for their good. God never takes anything from his children, but he maketh it up in a better kind. If Christ takes away his bodily presence, he leaveth his spiritual presence, and more abundantly.
然后他们被一种观点所克服，认为当基督离开时，情况会变得更糟。因此，基督告诉他们，对他们来说会更好；事实上确实如此。基督并没有为了他们的不利而带走他祝福的存在，而是为了他们的利益。上帝从不拿走他的子民的任何东西，而是用更好的方式弥补。如果基督带走了他的肉体存在，他会留下他的灵性存在，并且更加丰富。

So that, though they were led with sensible things, and what they saw not they could hardly believe, yet Christ looks to what is good in them, and accepts it. He saw what was naught in them, with a purpose to purge it; what was naturally weak in them, to strengthen it; and therefore he counsels them, 'Let not your hearts be troubled.'
所以，尽管他们被有形的事物引导，他们很难相信他们看不见的事物，但基督看到他们内心的善良，并接受了它。他看到他们内心的不好，目的是净化它；他看到他们天生的脆弱，目的是加强它；因此他劝告他们：“不要让你们的心烦乱。”

The thing that I will first observe out of the words is, that the best Christians are subject to be troubled, to be pensive, and dejected more than should be.
我首先观察到的是，最好的基督徒往往比他们应该的更容易困扰、沉思和沮丧。

Indeed our Saviour Christ himself was troubled, but his trouble was like the shaking of clear water in a crystal glass. There was no mud in the bottom. But our trouble is of another kind, and apt to be inordinate.
事实上，我们的救主基督自己也曾困扰，但他的困扰就像水晶玻璃杯中清澈水的晃动一样。底部没有泥沙。但我们的困扰是另一种，并且容易过度。

We may carry this truth through the whole Scripture, and shew how Hannah was in bitterness of spirit, which exceeded so, that Eli, a good man, mistakes her, supposing that she was overcome with drink, 1 Sam. 1:13.
我们可以在整本圣经中体现这个真理，并展示哈拿的心灵是多么的痛苦，以至于善良的以利误解了她，以为她是醉酒了，撒母耳记上 1:13。

Hezekiah, a good king, was in such bitterness that, like a crane or swallow, he did chatter, Isa. 38:14. And David complained that his spirit was overwhelmed within him, Ps. 77:3; and Jonah cries out that he was 'in the belly of hell,' Jonah 2:2.
希西家，一位好国王，如同鹤或燕子一样，他痛苦地喋喋不休，以赛亚书 38:14。大卫抱怨他的灵魂在他内心深处被压倒，诗篇 77:3；约拿呼喊说他在“地狱的腹中”，约拿书 2:2。

And God will have it so, partly for conformity to our Head, and partly that we may be known to ourselves; that we may discern where our weakness lieth, and so be better instructed to seek to him in whom our strength lieth.
上帝会这样安排，一部分是为了与我们的首领一致，另一部分是为了让我们认识自己；这样我们就能辨别出我们的弱点，从而更好地学习寻求我们力量所在的他。

He suffers us, likewise, to be troubled for the preventing of spiritual sins, pride and security, and the like.
他也让我们为了防止精神上的罪恶，如傲慢和安逸而受苦。

And partly in regard of others, that we may be pitiful. Christ was man for this end, that he might be a merciful High Priest; and we have much more need to know and feel the infirmities that are in ourselves, that we may be merciful to others; that we may not be harsh and censorious upon the troubles of others; from want of which consideration proceeded Eli's rashness in passing that censure upon Hannah.
为了别人的缘故，我们也要表现出怜悯之心。基督成为人类，就是为了成为一个仁慈的大祭司；我们更需要了解和感受自己的软弱，以便对他人怀有怜悯之心；我们不应该对他人的困境苛刻和指责；正是因为缺乏这种考虑，以利对哈拿发表了轻率的批评。

But how shall we know that our hearts are more troubled than they should be? For I lay this for a ground: That we may sin in being over much troubled at things for which it is a sin not to be troubled. If they had not been at all affected with the absence of Christ, it had been a sin, and no less than stupidity; yet it was their sin to be over much troubled. In a word, therefore, for answer, a trouble is sinful when it hinders us in duty or from duty; when it hinders us in duties to God or to others; or from duty, that is, when the soul is disturbed by it, and, like an instrument out of tune, made fit for nothing, or like a limb out of joint, that moves not only uncomelily, but painfully, and becomes unfit for action. When we find this in our trouble, we may know it is not as it should be.
但我们如何知道我们的内心比应该的更烦恼呢？因为我提出了这样一个基础：我们可能在对一些本应烦恼的事情过于烦恼时犯罪。如果他们对基督的离去一点也不感到影响，那将是一种罪恶，不亚于愚蠢；然而，他们过于烦恼也是一种罪恶。总之，对于这个问题的回答是，当烦恼妨碍我们履行职责或违背职责时，它就是一种罪恶；当烦恼妨碍我们履行对上帝或他人的职责时，或者妨碍我们履行职责时，也就是说，当灵魂因此而扰乱，像一个失调的乐器一样，变得一无是处，或者像一条脱臼的肢体一样，不仅动作不雅观，而且疼痛，无法行动。当我们在烦恼中发现这一点时，我们就知道它不是应该的。

There be some affections especially, that are causes of over much trouble; fear of evils to come, sorrow for evils that at present seize on us. Now, when these do hinder us from duty, or trouble us in duty, they be exorbitant and irregular.
有一些情感特别容易引起过多的困扰；对未来的恶事感到恐惧，对当前正在发生的恶事感到悲伤。当这些情感阻碍我们履行职责，或者在履行职责时困扰我们时，它们就是过度和不规则的。

Naturally, affections should be helps to duty, they being the winds that carry the soul on, and the spiritual wings of the soul. So that a man without affections is like the dead sea, that moves not at all. But then they must be regulated and ordered; they must be raised up and laid down at the command of a spiritual understanding. When they be raised up of themselves, by shallow and false conceits and opinions, they be irregular. When they be raised up by a right judgment of things, and laid down again when they ought to be, then they are right and orderly.
自然而然，情感应该是对责任的帮助，它们是推动灵魂前进的风，也是灵魂的精神之翼。所以，一个没有情感的人就像死海一样，毫无动静。但是，情感必须受到调节和指导；它们必须在灵性理解的指令下被提升和放下。当它们被肤浅和错误的观念和意见所提升时，它们是不规则的。当它们通过正确的判断提升，并在应该放下时放下，那么它们就是正确和有序的。

Now, besides the hurt that is in such affections themselves, Satan loves to fish in these troubled waters. The affections are never stirred and raised up irregularly and exorbitantly but Satan joins with them. And therefore we have need to keep our affections of grief and fear within their due bounds. Satan is a curious observer of any excess in our passions; and in just correction, to speak the mildest of it, God lets loose Satan to join with that excess. And therefore the apostle saith wisely, 'Let not the sun go down upon your wrath, neither give place to the devil,' Eph. 4:26, because as soon as ever we give way to any excess of affection, Satan fishes in these waters, and joins with that excess. He being a spirit of darkness, loves to dwell in the soul when it is in darkness. And therefore, when it is clouded by passion, as all passions beyond their due measure are as clouds that darken the soul, Satan, that works in darkness, then seizes on the soul presently.
现在，除了这些情感本身的伤害之外，撒旦喜欢在这些动荡的水域中捕鱼。情感从未被激发和提升得不规则和过度，撒旦就会加入其中。因此，我们需要将我们的悲伤和恐惧情感保持在适当的范围内。撒旦对我们情感的任何过度都是一个好奇的观察者；而在公正的纠正中，说得最温和的是，上帝放纵撒旦与这种过度相结合。因此，使徒明智地说：“不可含怒到日落，也不可给魔鬼留地步”（以弗所书 4:26），因为我们一旦对任何情感的过度让步，撒旦就会在这些水域中捕鱼，并加入其中。他是一个黑暗的灵魂，喜欢在灵魂处于黑暗中时居住。因此，当灵魂被激情所蒙蔽时，所有超出适度的激情都像是使灵魂变暗的云，撒旦，那在黑暗中工作的人，立即抓住了灵魂。

That was Saul's case. He was envious at David, being of a proud and haughty spirit, that could not endure competition; and Satan took his time to work on him. And therefore it is said he was troubled with an evil spirit, 1 Sam. 16:23.
那是扫罗的情况。他嫉妒大卫，因为他心高气傲，不能忍受竞争；撒旦趁机对他施加影响。因此有人说他被恶灵所困扰，撒母耳记上 16:23。

But trouble of spirit is too large an argument. I will not now stand upon it; only I will shew that we should not yield to excess of trouble any way. And the reasons are:—
但是精神上的困扰是一个太大的争论。我现在不会坚持这一点；只是我会展示我们不应该在任何方面屈服于过度的困扰。原因是：

First. We wrong our own selves when we give way to grief and sorrow, that is immoderate and inordinate. The soul is, as it were, put out of joint by it. We make actions difficult unto us. The wheels of the soul are thereby taken off. Joy and comfort are, as it were, oil to the soul. And therefore Nehemiah saith, 'the joy of the Lord is your strength,' chap. 8:10. When, therefore, we give way to fear and grief, and such passions, it weakeneth the soul in action. And then again they are, as it were, a cloud betwixt God's love and us; and so the soul is hindered of much comfort and enlargement. Joy enlargeth the soul, but grief straiteneth it. Comfort raiseth up the soul, grief and sorrow weigh down the soul. A Christian should be of a straight, upright, and enlarged spirit. When, therefore, the spirit is straitened, when it is pressed down and dejected, a Christian is not in his right mind, in his due and proper frame.
首先，当我们沉溺于过度和无节制的悲伤时，我们伤害了自己。这会使灵魂感到不协调，使我们的行动变得困难。灵魂的轮子也会因此脱落。喜悦和安慰就像是灵魂的润滑油。因此，尼希米说：“因为耶和华的喜乐是你们的力量”（尼希米记 8:10）。因此，当我们屈服于恐惧、悲伤和其他情感时，它削弱了我们的行动力。而且，它们就像是阻隔在上帝的爱和我们之间的云彩，因此灵魂无法得到更多的安慰和扩展。喜悦使灵魂扩大，而悲伤则使其受限。安慰使灵魂振奋，而悲伤则使其沉重。一个基督徒应该有一个正直、直立和宽广的心灵。因此，当心灵受到压抑和沮丧时，一个基督徒就不处于正确的心态和适当的状态中。

Second. Besides, if we regard God himself, we should take heed that the soul be not thus distempered; for by over-much sorrow and grief, what a great deal of dishonour do we to God, in proceeding from a mistake of his goodness and providence! And with over-much fear and sorrow, there is always joined murmuring and discontent, and a spirit unsubdued to God, and his Spirit. There is a wronging, as of his care in providence, so of his graciousness in his promises. There is a grieving of his good Spirit; a questioning of his government, as if he did not dispose of things as he should; when we will have it one way, and God will have it another way. There is likewise a great deal of pride in dejections and discontent. The most discontented spirit in the world is the devil, and none prouder. It argues a great deal of pride and sullenness to be affectedly sad, and dejected; as if such worthy and excellent persons as we should be so afflicted: or there were greater cause for us to be dejected than raised up. Whereas if we balance our grounds of comfort, being Christians, as we should do, they would appear incomparably above the grounds of our discouragements. So it is a wrong to God, and his truth, and his gracious sweet government, to yield to a dejected sullen disposition.
其次，如果我们将上帝本身视为如此不安的灵魂，我们应当小心，因为过度的悲伤和忧虑会给上帝带来多少不光彩，这是因为我们错误地评估了他的善良和慈悲！过度的恐惧和悲伤总是伴随着抱怨和不满，以及对上帝和他的灵魂不顺服的精神。这是对他在慈悲中的关怀和他的应许的不公正。这是对他善良的灵魂的伤害；对他的统治的质疑，好像他没有按照他应该的方式处理事情；当我们希望事情朝着一种方式发展，而上帝希望事情朝着另一种方式发展时。在沮丧和不满中也存在着很多的骄傲。世界上最不满的灵魂就是魔鬼，没有人比他更骄傲。故意感到悲伤和沮丧表明了很多的骄傲和愠怒；好像我们这样有价值和优秀的人应该如此受苦：或者我们有更大的理由感到沮丧而不是振奋。然而，如果我们像基督徒应该做的那样权衡我们的安慰基础，它们将远远超过我们的挫折基础。 所以，对上帝、他的真理和他慈爱甜美的统治屈服于沮丧的阴郁心情是错误的。

It is likewise a wrong to others. For it maketh us unfit for any office of love to them, when we plod and pore so much upon our discontentments, and drink up our spirits, and eat up our hearts. It disables the soul, taking away not only the strength, but also the willingness of the soul; besides the scandal that it brings on religion, and the best ways; as if there were not enough in religion to comfort the soul.
这同样对他人是错误的。因为当我们过于沉迷于不满，耗尽精力，消磨心力时，我们就无法对他们表达爱意。它使灵魂失去能力，不仅削弱了力量，也剥夺了灵魂的意愿；此外，它还给宗教和最好的方式带来了丑闻，好像宗教中没有足够的安慰来抚慰灵魂。

But you will say, religion breeds a great deal of trouble and pensiveness. It is indeed the speech of the shallow people of the world, 'religion makes men sad.'
但你会说，宗教会带来很多麻烦和忧虑。这确实是世界上浅薄的人们的说法，“宗教让人伤心。”

And it is true, that as our Saviour Christ here had made his disciples sad, by telling them that he would leave them; and that a great scandal would be taken at his cross, and shameful suffering; but yet withal, bids them not be troubled, and gives them grounds of comfort; so religion will make men sad; for it discovers truths, and sad truths. Aye, but the same religion will cheer them up again, yea, it casts them down, that it may raise them up. The sun in the morning raiseth clouds; but when it hath strength it scatters them. God intending solid and substantial comfort, doth first beget troubles, and discovers true grounds of trouble; he lets us see that all is not well. But still as religion brings any trouble, so it brings with it great remedies against these troubles; and that God that raiseth a soul to see just matter of grief, will by his Spirit shew its due and right portion, in comfort. Thus, to be sorrowful and sad, in some measure is from religion; but that which will prevent the excess and over-measure of it, is from religion likewise.
而且事实是，正如我们的救主基督在这里告诉他的门徒他将离开他们，这使他们感到悲伤；并且他的十字架和可耻的受难会引起巨大的争议，但同时他告诉他们不要烦恼，并给予他们安慰的理由；所以宗教会使人们感到悲伤；因为它揭示了真理，而真理是令人悲伤的。是的，但是同样的宗教也会再次使他们振作起来，甚至它会使他们跌倒，以便能够扶起他们。早晨的太阳会升起云彩，但当它有力量时，它会驱散云彩。上帝意图给予坚实而实质性的安慰，首先会引发困扰，并揭示真正的困扰原因；他让我们看到并不是一切都好。但是，正如宗教带来了困扰，它也带来了对抗这些困扰的伟大解决办法；那位使灵魂看到合理的悲伤原因的上帝，也会通过他的圣灵在安慰中显示出它应得的份额。因此，在某种程度上感到悲伤和忧伤是源自宗教；但是能够防止过度和过量的悲伤的，同样也是源自宗教。

So that it is a scandal to religion to be overmuch dejected.
因此，对于宗教来说，过于沮丧是一种丑闻。

Third. Besides, though we should be troubled for sin, yet to be overmuch troubled for sin is a dishonour to Christ, and to the love of God in Christ; for it is as if we had not in him a sufficient remedy for that great malady. As, be it grief for the troubles of the church; as not to be troubled at the affliction of Joseph, is branded for a sin; so to be too much cast down, as if Christ had cast off the government from his shoulders, or had not the name of the church on his breast in heaven (as the high priest had the names of the twelve tribes in his breastplate); to be so cast down as to be taken off from prayer, and from the use of all good means to help the church, this is sinful. So also when grief for sin makes us forget the mercies of God in Christ; to forget the healing virtue of him our brazen serpent; to neglect to search our grounds of comforts, and to yield to Satan, to temptation. Overmuch sadness, even though it be for sin, or for the church, it is hurtful and scandalous.
第三点。此外，虽然我们应该为罪而烦恼，但过于为罪而烦恼是对基督的不敬，对基督里上帝的爱也是不敬；因为这就好像我们在他里面没有足够的治疗方法来治愈这个严重的疾病。就像为教会的困扰而感到悲伤一样；就像不为约瑟的苦难感到悲伤被视为一种罪过一样；过于沮丧，好像基督已经从他的肩上卸下了管理权，或者在天上的胸前没有教会的名字（就像大祭司在胸牌上有十二个支派的名字一样）；过于沮丧以至于无法继续祷告，无法使用一切善良的方法来帮助教会，这是罪过。同样，当为罪而悲伤使我们忘记基督里上帝的怜悯时；忘记他我们的铜蛇的治愈力量；忽视搜寻我们的安慰之源，并屈服于撒旦，屈服于诱惑。过于悲伤，即使是为了罪过，或者为了教会，也是有害的，也是可耻的。

Joshua was much cast down when he saw it went not well with Israel; but 'Get thee up, Joshua,' saith God, 'what dost thou lying here?' Up and do thy duty; consider what is amiss! There is an Achan in the camp. And so when things go not well, let not your thoughts be conversant about the matters of trouble, so much as about your duty. So we see it is incident to God's people to be overmuch troubled, and we see also the reasons why it should not be so, because it is injurious to God, to ourselves, and others every way.
当约书亚看到以色列的情况不好时，他非常沮丧；但上帝说：“起来，约书亚，你在这里做什么躺着？”起来，履行你的职责；考虑一下出了什么问题！在营中有一个阿干。所以当事情不顺利时，不要过多地思考困扰的事情，而是要思考你的职责。我们看到，神的子民往往过于烦恼，我们也看到了为什么不应该这样，因为这对神、对我们自己和他人都是有害的。

And after all this, there is much reason in this, that Christ hath forbidden it, 'Let not your hearts be troubled.'
在这一切之后，这是有很多道理的，基督禁止了这样做，“不要让你们的心烦乱。”

Obj. But Christ could as well have cured it, being God, as easily as forbidden it.
但是基督作为上帝，他本可以像禁止一样轻易地治愈它。

Ans. It is true, but he cures it by forbidding it. With the words, there went forth a spirit of comfort into their hearts; an influence of grace accompanied his commands, for the word and Spirit go together. Christ deals with men by men. The Spirit of comfort is a spirit of truth; and therefore God comforts by truths. He gives us sanctified understandings and affections; and then works on them by sanctified truths.
这是真的，但他通过禁止它来治愈它。随着这些话语的传播，一种安慰的精神进入了他们的心中；恩典的影响伴随着他的命令，因为话语和圣灵是相辅相成的。基督通过人来与人交往。安慰的圣灵是真理的灵；因此，上帝通过真理来安慰我们。他赐给我们经过圣化的理解和感情；然后通过圣化的真理在其中起作用。

And sometimes Christ cures it by real comforts; for comforts are either rational, which are fetched from grounds, which faith ministers; or real, from the presence of anything which comforts; as the sight of friends, or the accommodating of us in anything wherein we see the love of God conveyed. How many real comforts doth God bestow, when he fitteth us with conveniences in our way to heaven, so that we may read the love of God in them! God doth not only comfort us by his gracious promise, by his word and sacraments, administering heavenly comforts by them; but also by the conveying of himself and his love, by outward comforts that we enjoy in the world. Howsoever carnal men abuse them (making all things to work for the worst); yet that love, that intends heaven, sweetens all things in the passage to heaven, to his children; because they see the love of God in the least comfort.
有时基督通过真正的安慰来治愈它；因为安慰要么是理性的，从信仰所提供的基础中获得；要么是真实的，来自任何能给人带来安慰的事物的存在；比如见到朋友，或者在我们看到上帝的爱传达的任何事物中得到安慰。当上帝为我们在通往天堂的道路上提供便利时，他赐予了多少真正的安慰，以便我们可以从中读到上帝的爱！上帝不仅通过他的恩许、他的话语和圣礼来安慰我们，通过它们向我们提供天上的安慰；而且还通过我们在世界上享受的外在安慰来传递他自己和他的爱。无论肉体的人如何滥用它们（使一切都变得最糟糕）；然而那个意图天堂的爱，使一切在通往天堂的过程中变得甜蜜，对他的子民来说；因为他们在最小的安慰中看到了上帝的爱。

Again, observe from this here, 'let not your hearts be troubled,' what is the seat of comfort, the heart. The seat of comfort is the seat of grief. There must be an application of comfort suitable to the grief, and the heart must be comforted.
再次，从这里观察，“不要让你们的心烦乱”，舒适的所在是什么，就是心。舒适的所在也是悲伤的所在。必须有一种适合悲伤的舒适方式，并且心灵必须得到安慰。

And therefore in Isa. 40:1, 2, 'Comfort ye, comfort ye my people, speak to the heart.' As the grief sinks and soaks to the root of the heart; so do Christ's comforts, like true cordials indeed, that go as deep as the grievance. If the grief goes to the heart, the comfort must go as deep. Now God, the Father of spirits, and the Holy Ghost, the Comforter, knows and searches our spirits. They know all the corners of the heart. They can banish fear and sorrow out of every cranny; and bring light, heat, and influence into every part of the soul. And therefore Christ saith, 'Let not your hearts be troubled.'
因此，在以赛亚书 40:1, 2 中，“你们要安慰，安慰我的百姓，要对他们说安慰的话。”就像悲伤沉淀并渗透到心灵的根部一样，基督的安慰也是真正的心灵补品，能够深入到痛苦的深处。如果悲伤深深地影响了心灵，那么安慰也必须同样深入。现在，神，作为灵魂的父，以及圣灵，作为安慰者，了解并搜索我们的灵魂。他们了解心灵的每一个角落。他们可以驱散恐惧和悲伤，进入灵魂的每一个角落，带来光明、温暖和影响力。因此，基督说：“你们心里不要忧愁。”

Now for the ways whereby we must labour to comfort our hearts (amongst many that I might speak of), I will name a few.
现在，关于我们必须努力安慰我们的心灵的方法（虽然我可以提到很多），我将列举几个。

First of all, there must be a due search into the heart, of the grounds of our trouble; for oftentimes Christians are troubled, they cannot tell wherefore; as children that will complain they know not why. I speak not of hypocrites, that will complain of that which is not a true grief to them; like some birds that make greatest noise, when they be furthest from their nests. But of some poor Christians that are troubled, but distinctly know not the ground of it. But search the heart ingenuously and truly to the bottom of it, and see if there be not some Achan in the camp; some sin in the heart (for sin is like wind; when it gets into the veins, it will have vent, and a troublesome one; and so will sin, if it get into the soul). It is that indeed which causeth all trouble. And therefore search your hearts thoroughly; what sin lieth there unrepented of, and for which you have not been humbled.
首先，必须对心灵中的困扰进行适当的探究；因为基督徒常常感到困扰，却说不出为什么；就像孩子们会抱怨却不知道为什么一样。我不是指那些虚伪者，他们会抱怨那些对他们来说并不真正痛苦的事情；就像有些鸟在离巢最远的时候发出最大的声音一样。而是指一些可怜的基督徒，他们感到困扰，但却不清楚困扰的原因。但要真诚地、彻底地探寻心灵的底部，看看是否有营中的阿干；心中是否有罪（因为罪就像风一样，当它进入血管时，它会寻求发泄，并且是一种令人困扰的发泄；如果罪进入灵魂，也是如此）。这确实是引起所有困扰的原因。因此，请彻底搜寻你们的心灵；看看是否有未悔改的罪，以及你们没有为此而谦卑。

2. And when you have found out your sin, give it vent by confession of it to God, and in some cases to others.
当你发现自己的罪过时，向上帝忏悔并在某些情况下向他人坦白。

3. And when we have done so, consider what promises, and comforts, in that word of God are fitted to that condition. For we can be in no condition but there are comforts for it, and promises fitted to yield comforts for every malady. And it will be the wisdom of a Christian to accommodate the remedy to the sore of his heart. And therefore we ought to be skilful and well seen in the word of God, that we may store up comforts beforehand. Our Saviour Christ tells them beforehand of the scandal of the cross, and of Peter's denial, that they might lay up strength and spiritual armour against the day of trial. Those comforts do not, for the most part, hold out in the day of adversity, which were not procured in the day of prosperity. Non durant in adversis quœ non in pace quœsita. It is not wisdom to be to learn religion when we should use it. And, therefore, let us be spiritual good husbands* for our souls, by storing up comforts out of the word of God; and then we shall have no more to do, than to remember the comforts that we did beforehand know.
当我们这样做时，请考虑上帝的话语中适合这种情况的承诺和安慰。因为我们可能处于任何情况，但每种情况都有相应的安慰和为每种病痛提供安慰的承诺。作为基督徒，智慧就是将治疗方法适应自己内心的痛苦。因此，我们应该精通上帝的话语，提前储备安慰。我们的救主基督事先告诉他们十字架的绊脚石和彼得的背叛，以便他们可以在试炼的日子里积蓄力量和属灵的武装。那些在逆境中通常不能提供安慰的安慰，在顺境中也不会持久。在我们需要使用宗教时才去学习宗教并不明智。因此，让我们为我们的灵魂成为属灵的好管家，通过从上帝的话语中储备安慰；然后我们只需要记住我们之前所知道的安慰即可。

And there be some promises of more general use, that are catholica, fitted for all sorts of grievances. And of these we must make use when we cannot think of particular ones, as the promises that concern forgiveness of sin. Think of God's mercy in pardoning sin with admiration; because sin will be presented us in such terrible colours, that if God be not presented in as gracious colours, we shall sink. And, therefore, set out Christ in his mercies, and all-sufficiency, when sin is aggravated to be in its heinousness, and out of measure, sinfulness; as the prophet Micah doth, 'Who is a God like our God, that pardoneth iniquity, transgression and sin?' 7:18. Likewise, how many promises and comforts are there in that one promise, 'He will give his Spirit to them that ask him,' Luke 11:13. And here our Saviour promiseth to send the Comforter. All graces and all comforts are included in the Spirit of grace and comfort. His Spirit is a Spirit of all grace; and, therefore, our Saviour thought that he promised enough when he said he would send them the Comforter. And so what a world of comfort is in that promise! 'All things shall work together for the best, to them that love God,' Rom. 8:28. Yea, those things that are worst shall work together. Though they be hostile, and opposite one to another, yet they join issue in this, they be all for the good of God's people; as in a clock the wheels go several ways, but all join to make the clock strike. And so in the carriage and ordering of things, one passage crosses another, but in the issue we shall be able to say, 'all things work together for the best;' I found God turning all things for my good; and I could not have been without such a cross, such an affliction. And so for present assistance in your callings or straits, remember that promise made to Joshua, which is repeated in Hebrews 13, 'I will not fail thee, nor forsake thee,' verse 5: a promise which is five times renewed in Scripture. And how much comfort is in that, that he will vouchsafe by his Spirit a gracious presence in all conditions whatsoever! And likewise that of David, Ps. 23:4, 'Though I walk in the valley of the shadow of death, yet will I fear no ill, for thou art with me.' It was a terrible supposition made, that 'though he should walk in the valley of the shadow of death, yet he would fear no evil.' These promises well digested, will arm the soul with confidence, that it shall be able to put any case of trouble; as in the 27th Psalm, 1–3, David puts cases, 'The Lord is my strength, the Lord is the light of my countenance, of whom shall I be afraid? Though thousands shall rise against me, yet in this I will be confident.' If our hearts be established by the word of God, settled in the truth of such promises by the Spirit of God, we may set God and his truth against all troubles that can arise from Satan, and hell, and the instruments of Satan, or our own hearts. And, therefore, it is a great wrong to God, and his truth, if we know not our portion of comfort, and use it as occasion serves. More particulars I omit, leaving them to your own industry; the Scripture being full of them.
有一些更普遍适用的承诺，适用于各种不满。当我们想不到具体的承诺时，我们必须使用这些承诺，比如关于宽恕罪孽的承诺。想象上帝宽恕罪孽的怜悯，因为罪孽会以可怕的形象呈现给我们，如果上帝没有以慈悲的形象呈现给我们，我们将沉沦。因此，在罪孽被加重为极其严重和极其罪恶之时，要展示基督的怜悯和无所不能，就像先知弥迦所说的，“有何神像你这样赦免罪孽、饶恕你产业之余民的罪过呢？”（弥迦书 7:18）。同样，在那个承诺中有多少承诺和安慰，“凡求的，就得着；寻找的，就寻见；叩门的，就给他开门。”（路加福音 11:13）。在这里，我们的救主应许要差遣保惠师。所有的恩典和安慰都包含在恩典和安慰的圣灵中。他的灵是一种全然的恩典之灵；因此，我们的救主认为他说要差遣保惠师已经足够了。所以，这个承诺中有多少安慰！“凡事都互相效力，叫爱神的人得益处。”（罗马书 8:28）。 8:28。是的，那些最糟糕的事情将会共同发挥作用。尽管它们相互敌对，相互对立，但它们在这一点上相互结合，它们都是为了上帝的子民好处而存在；就像钟表中的齿轮朝着不同的方向转动，但都会合力敲响钟声一样。在事物的运作和安排中，一个过程会与另一个过程交叉，但在最终结果中，我们将能够说：“万事都是为了最好的。”我发现上帝将一切都转化为我的福祉；如果没有这样的十字架，这样的苦难，我就无法成长。因此，在你们的职业或困境中，要记住约书亚所作的应许，希伯来书 13 章中也有重复：“我必不撇下你，也不丢弃你。”（第 5 节）这是圣经中五次重申的应许。这其中有多少安慰，他将以他的圣灵在任何情况下都赐予恩典的同在！还有大卫的话，诗篇 23:4：“我虽然行过死荫的幽谷，也不怕遭害，因为你与我同在。”这是一个可怕的假设，即“虽然他要行过死荫的幽谷，但他不会害怕任何邪恶。”这些承诺经过深思熟虑，将使灵魂充满信心，能够应对任何困难情况；就像在诗篇 27:1-3 中，大卫提出了这样的情况，“耶和华是我的亮光，是我的拯救，我还怕谁呢？虽有军兵安营攻击我，我的心也不害怕。”如果我们的心被神的话语所坚定，被神的灵所确立在这样的应许的真理中，我们可以将神和他的真理对抗来自撒旦、地狱、撒旦的工具或我们自己心灵的一切困扰。因此，如果我们不了解自己的安慰之份，并根据需要使用它，那就是对神和他的真理的极大冒犯。我省略了更多细节，留给你自己去发掘；圣经中充满了这些细节。

4. When we have these promises, let us labour to understand them thoroughly; to understand the grounds of our comfort in them, and to believe the truth of them, which are as true as God, who is truth itself. And then to love them, and digest them in our affections, and so make them our own, and then to walk in the strength and comfort of them.
当我们拥有这些承诺时，让我们努力彻底理解它们；理解我们在其中得到安慰的基础，并相信它们的真实性，这些真实性与上帝本身一样真实。然后去爱它们，将它们融入我们的情感中，并使它们成为我们自己的东西，然后在其中的力量和安慰中行走。

5. Labour likewise to have them fresh in memory. It is a great defect of Christians, [that] they forget their consolation, as it is in the Hebrews, 12:5. Though we know many things, yet we have the benefit of our comfort from no more than we remember.
努力记住它们。这是基督徒的一个很大的缺陷，他们忘记了他们的安慰，就像希伯来书 12:5 中所说的那样。虽然我们知道很多事情，但我们只能从记住的事情中获得安慰的好处。

6. But, above all, if we will keep our hearts from trouble, let us labour to keep unspotted consciences. Innocency and diligence are marvellous preservers of comfort. And, therefore, if the conscience be spotted and unclean, wash it in the blood of Christ, which is first purging, and then purifying. It first purgeth the soul, being set awork to search our sins, and confess them; which maketh us see our need of Christ, who died to satisfy divine justice. Then, God sprinkles our heart with his blood, which was shed for all penitent sinners; by which, when the heart is purged, the conscience will be soon satisfied also, by Christ's blood. And when it is purged and pacified, then keep it clean; for a foul soul is always a troubled soul; and though it may be quiet, yet it is sure to break out afterwards.
但是，最重要的是，如果我们想要保持心灵的安宁，就要努力保持无瑕疵的良心。清白和勤奋是令人惊奇的舒适保护者。因此，如果良心有污点和不洁，就用基督的血洗净它，这是首先净化，然后洁净的。它首先净化灵魂，被派去搜寻我们的罪恶并承认它们；这使我们看到我们需要基督，他为了满足神的公义而死。然后，上帝用他的血洒在我们的心上，这血是为了所有悔罪的罪人而流的；当心灵被洗净时，良心也会很快得到满足，因为有基督的血。当它被净化和平息时，就要保持它的清洁；因为肮脏的灵魂总是烦恼的灵魂；虽然它可能安静，但它肯定会在之后爆发出来。

7. And because there can be no more comfort than there is care of duty, therefore, together with innocency, let us be careful of all duties in all our several relations. Let us consider in what relations we stand, and what duties we owe, and be careful to satisfy them all. Neglect of duty is a debt, and debts are troublesome. When the soul reflects upon the omission of a necessary duty; I owe such a duty to such a person; I should have done such a thing, in such a relation, but I have omitted it, it is a disquietment, and that upon good grounds; and if you have been negligent, there must be an actual renewing of the covenant, and a setting upon the duty, with fresh endeavours to make amends for former negligences; or else the soul shall have no comfort, nor will God suffer it to admit of comfort. And, therefore, 'work out your salvation with fear and trembling,' Philip. 2:12. The reason that men do still tremble, and are troubled with this doubt and that fear, is, because their salvation is not wrought out; something is left undone, and their consciences tell them so.
7. 因为没有比责任更舒适的事情了，所以除了无辜之外，让我们在各种关系中都小心谨慎地履行所有的责任。让我们考虑我们所处的关系，以及我们所欠的责任，并小心地满足它们。忽视责任就是一种债务，而债务是令人烦恼的。当灵魂反思对必要的责任的忽视时，我欠某个人这样的责任；在这样的关系中，我应该做某件事情，但我却忽略了它，这是一种不安，而且有充分的理由；如果你一直懈怠，就必须实际更新盟约，并以新的努力来弥补以前的疏忽；否则，灵魂将没有安慰，上帝也不会允许它接受安慰。因此，“你们要恐惧战兢地作成你们的救恩”，腓立比书 2:12。人们仍然颤抖不安，担心这个疑虑和那个恐惧，是因为他们的救恩还没有完成；有些事情还没有做完，他们的良心告诉他们这一点。

8. But above all, that we may receive comfort, let us labour for a spirit of faith. Therefore here it is said, 'You believe in God, believe also in me.' Christ brings them to faith for comfort. And he sets down a double object of faith,—God, that is, the Father, Son, and Holy Ghost; and Christ, considered as Mediator; and Christ brings them to himself, 'Believe also in me,' John 14:1, because he would fence them against the future scandal of his suffering. As if he should say, You will hereafter, when you see me so handled, and upon the cross, doubt and call in question whether I am God and the Messiah of the world or no. But if you believe in God, 'believe in me.' For howsoever, in love to you and mankind, I took man's nature on me, and am abased, yet, in my greatest abasement, remember this, that I am God. And surely there is nothing can stay the soul more, especially when it is deeply humbled, than to consider God in the second person incarnate, and abased and crucified, and made a curse and sin for us; to see the great God of heaven and earth, whose excellencies we cannot comprehend, to take our nature, and in our nature to suffer for us those things which he did endure. This will establish the soul indeed. Can the soul think that this was done for any small or to little purpose? Or can there be any grief or sin that should hinder comfort, or persuasion of the possibility of pardon, when the great God became man on purpose to die for sin? We may set this against all discouragements whatsoever. And therefore, 'believe in God, believe also in me.' Howsoever you see me abased, yet you may have comfort in my abasement, for it is for you. And therefore, saith Paul, 'I rejoice to know nothing but Jesus Christ, and him crucified,' 1 Cor. 2:2. That which proud and atheistical heathens took scandal at, that he rejoiceth in, 'God forbid that I should glory in anything but in the cross of Christ,' Gal. 6:14. Peace of conscience, joy in the Holy Ghost, reconciliation, and title to happiness, is all founded upon Christ crucified.
但最重要的是，为了得到安慰，让我们努力追求信仰的精神。因此，这里说道：“你们信神，也当信我。”基督使他们相信以得到安慰。他提出了信仰的双重对象，即上帝，也就是父、子和圣灵；以及基督，作为调解者；基督将他们带到自己面前，“也当信我”，约翰福音 14:1，因为他要保护他们免受将来他受苦的诱惑。好像他要说，当你们以后看到我受这样的待遇，甚至被钉在十字架上时，会怀疑并质疑我是否是上帝和世界的弥赛亚。但如果你们信神，“也当信我”。因为无论出于对你们和人类的爱，我承受了人的本性，并且被贬低，但在我最大的贬低中，请记住这一点，我是上帝。当然，没有什么能够阻止灵魂，特别是当它深深谦卑时，比想象上帝以第二人的形式降临、被贬低、被钉在十字架上、为我们成为咒诅和罪的事情；看到伟大的天地之神，我们无法理解他的美德，却接受了我们的本性，并在我们的本性中为我们承受了那些他所忍受的事情。 这将确立灵魂的存在。灵魂能否认为这是为了任何微小或微不足道的目的而完成的？或者是否有任何悲伤或罪孽能够阻碍安慰，或者阻碍对原谅的可能性的信念，当伟大的上帝成为人类，目的是为了为罪而死？我们可以将这一点与任何一种挫折相对立。因此，“你们信神，也当信我。”无论你们看到我被贬低，你们仍然可以在我的卑微中得到安慰，因为这是为了你们。因此，保罗说：“我喜欢只知道耶稣基督，而且知道他被钉十字架。”（哥林多前书 2:2）那些骄傲和无神论的异教徒所感到的反感，他反而因此而欢喜，“断不可我以别的自夸，只夸我们主耶稣基督的十字架。”（加拉太书 6:14）良心的平安，圣灵的喜乐，和解，以及对幸福的权利，都建立在基督被钉十字架的基础上。

And then, again, you see he joins both together, 'Ye believe in God, believe also in me,' to shew the distinction of persons in the Trinity, God the Father, Son, and Holy Ghost. All our faith is resolved at length into one God, but yet withal into three persons in that divine nature, because, as there is God the Father offended, so there must be a God to satisfy that God, and there must be a God to reveal and apply that satisfaction. The soul is so full of doubtings, that nothing can set it down but that which is above the soul and above the devil. And therefore, for our salvation, and to give us comfort, there is a necessity of three persons in the Godhead. The Father is offended, God in the second person must satisfy offended justice, and God in the third person must reveal and apply that satisfaction for comfort. And therefore he names them distinctly, 'Ye believe in God,' &c. And because we cannot believe in God the Father but by believing in Christ, therefore he joins them together, 'Ye believe in God, ye believe also in me.' 'No man comes to the Father but by the Son,' John 14:6. God the Father dwells in the light that no mortal eye can approach unto; only he hath manifested himself in his Son, who is the engraven image of his person. God shines in the face of Christ, and as he comes down and makes himself known to us in his Son, so we must go up to him in his Son, as he saith afterwards, 'I am the way, the truth, and the life,' John 14:6. There is no going to the Father but by me. Nothing is more terrible than to conceive of God out of Christ, for so he is a 'consuming fire,' Heb 12:29. Therefore think of God as ours in Christ. Carry Christ our elder brother with us, and desire God to look upon us in his Son.
然后，再次，你看到他将两者结合在一起，“你们信神，也当信我”，以显示三位一体中的人格区别，即神父、神子和圣灵。我们所有的信仰最终都归结为一个神，但同时也归结为神圣本质中的三个人，因为既有被冒犯的神父，就必须有一个神来满足那个神，还必须有一个神来揭示和应用那个满足。灵魂充满了怀疑，没有什么能使它安定下来，除了那些超越灵魂和魔鬼的东西。因此，为了我们的救赎和给我们安慰，神头中有三个人是必要的。父神被冒犯，第二位神必须满足被冒犯的公正，第三位神必须揭示和应用那个满足以安慰人心。因此，他明确地称呼他们，“你们信神”，等等。因为我们不能只信父神而不信基督，所以他将它们结合在一起，“你们信神，也当信我。”“除非借着我，没有人能到父那里去。”（约翰福音 14:6） 上帝之父居住在无人能接近的光中；只有他通过他的儿子显现自己，他的儿子是他本体的雕刻形象。上帝在基督的面容中发光，正如他通过他的儿子降临并向我们显现，我们也必须通过他的儿子去亲近他，正如他之后所说的：“我就是道路、真理、生命。”约翰福音 14:6。除了我以外，没有其他途径去到父那里。没有什么比在基督之外构想上帝更可怕的了，因为他在希伯来书 12:29 中被称为“烈火”。所以，把上帝看作是我们在基督里的上帝。带着我们的长兄基督与我们同行，并希望上帝通过他的儿子看顾我们。

Quest. Now, how doth faith in Christ ease the soul in trouble?
现在，基督信仰如何在困境中安抚灵魂？

Ans. Many ways. I will name a few.
有很多种方式。我会列举几种。

1. Faith in Christ banisheth troubles, and bringeth in comfort, because it is an emptying grace. It emptieth us of ourselves, and so makes us cleave to another, and thereby becomes a grace of union. It is such a grace as brings the soul and Christ together. Now, Christ being the fountain of comfort, God having treasured all comfort in him ('for the fulness of the Godhead dwells in Christ,' Col. 1:19, and faith causeth Christ to dwell in us), brings the soul and Christ together, and so must needs make way for comfort. For it makes us one with the fountain of comfort, and by its repeated acts derives fresh comfort.
信靠基督能驱散困扰，带来安慰，因为它是一种倾空的恩典。它使我们摆脱自己，紧紧依附于另一个，从而成为一种联合的恩典。它是一种将灵魂与基督联系在一起的恩典。基督是安慰的源泉，上帝将所有的安慰都寄存在他里面（因为神的丰满居住在基督里，歌罗西书 1:19，而信仰使基督住在我们里面），将灵魂与基督联系在一起，必然为安慰铺平道路。因为它使我们与安慰的源泉合为一体，并通过反复的行动获得新的安慰。

2. Again, faith establisheth the heart. Now, to establish the soul there must be a solid basis, as in building there must be a foundation, and a planting upon that foundation. Now here is a foundation, God and Christ; and there must be a grace to found and bottom the soul thereupon, and that is faith. And so the soul is established. The chain and connection of causes herein is this. God the Father in Christ, and by the Holy Ghost, conveys comforts, through the word laid hold upon by faith. It is not the word alone, for that is but as the veins and arteries that convey the blood and spirits. So the Spirit being conveyed by the promises, helpeth the soul to lay itself upon Christ by faith, which is a grace of union, by which union with him the soul is established.
再次，信仰使心灵坚定。现在，要使灵魂坚定，必须有一个坚实的基础，就像建筑物需要基础，然后在基础上种植。现在这里有一个基础，就是上帝和基督；并且必须有一种恩典来建立和支撑灵魂，那就是信仰。这样，灵魂就得到了坚定。其中的原因和联系是这样的：上帝父在基督里，借着圣灵，通过被信仰抓住的话语传递安慰。不仅仅是话语，因为那只是传递血液和精神的血管和动脉。所以，圣灵通过应许传递，帮助灵魂通过信仰将自己放在基督身上，这是一种合一的恩典，通过与基督的合一，灵魂得到了坚定。

3. And then, again, faith stirreth up such graces as do comfort the soul, as hope in all good things promised. And therefore in the next verse he adds, to comfort them, 'In my Father's house are many mansions,' and faith is the grace that apprehends the joys thereof; and hope expects that which faith believes, and that hope becomes an anchor to the soul, and stayeth the soul in all the waves and troubles of the world. And what is the ground of that hope but faith? Faith stirreth up hope, and hope pitcheth on the promise, especially of life everlasting. And thus faith becomes a quieting and a stilling grace, because it raiseth the soul, by representing and making real to it better things than the world can give or take, as it doth also at other times present heavier things than the world can threaten. Faith makes things present to the soul; and because it lays hold on divine things, greater than anything here below, therefore it overcomes the world, and all things in the world, yea, hell itself, because it lays hold on heaven and happiness, upon the power of God, and the mercy of God in Christ, and upon those rich promises. What is in the world, or in the rank of good things, but faith outbids it by setting heaven against it! and what evil is there but faith overcomes the fear of it by setting hell against it! I shall have such a good if I yield to such a lust. Aye, but what is that to heaven? saith faith. For faith being the hypostasis, the substance of things to come, makes them substantial and evident to the soul, as if they were already subsistent, being looked upon in the certainty of the word; and so it affects the soul deeply, and upholds it strongly, even as if the things themselves were present, and so it banisheth and dispels all discomforts. The 11th chapter to the Hebrews is a comment upon this truth in the example of Moses and many others. What greater object of fear might be presented to a man than the angry face and countenance of a terrible tyrant? Yet when by the eye of faith he saw him that was invisible, and then looked upon Pharaoh, what was Pharaoh to God? When Micaiah had seen God sitting on his throne, what was Ahab to him? And when the soul hath entered into the vail, and sees the glorious things of heaven and happiness, what are all things below? Faith sets the soul on a rock, above the reach of waves, upon the love of God in Christ. And therefore set the grace of faith on work, keep it on the wing, preserve it on exercise; and faith exercised will be able to comfort the most dejected soul in the world, and to raise it above all the troubles that can be imagined or befall us.*
3. 然后，信仰再次激发出一些安慰灵魂的恩典，比如对所有美好事物的希望。因此，在下一节中，他补充说，为了安慰他们，“在我父的家里有许多住处”，而信仰是能够领悟其中喜乐的恩典；而希望期待着信仰所相信的事物，这希望成为灵魂的锚，使其在世界的波浪和困扰中保持稳定。而这种希望的根基又是什么呢？不就是信仰吗？信仰激发了希望，而希望则寄托于特别是永生的承诺。因此，信仰成为一种安抚和平静的恩典，因为它通过展示和使灵魂真实地感受到比世界所能给予或夺走的更美好的事物，使灵魂得到提升，同时也在其他时候呈现比世界所能威胁的更重的事物。信仰使事物在灵魂中变得真实；因为它抓住了比下面任何事物都更伟大的神圣事物，所以它战胜了世界和世界上的一切事物，甚至是地狱本身，因为它抓住了天堂和幸福，抓住了上帝的能力和基督里上帝的怜悯，抓住了那些丰富的承诺。 但是，信仰通过将天堂与世间的好事相对立，超越了一切。而邪恶又有什么能比得上信仰通过将地狱与之相对立，战胜了对它的恐惧呢！如果我屈服于这样的欲望，我将得到如此美好的东西。是的，但对于天堂来说，这有什么意义呢？信仰说。因为信仰是未来事物的实体，使它们对灵魂具有实质性和明显性，就像它们已经存在一样，当以确定的话语来看待它们时；因此，它深深地影响着灵魂，并坚定地支撑着它，就好像这些事物本身就在场一样，从而驱散了一切不适。《希伯来书》第 11 章以摩西和许多其他人的例子来阐述了这个真理。还有什么比一个可怕的暴君的愤怒面孔和表情更令人恐惧的呢？然而，当他通过信仰的眼睛看到那位无形的上帝，然后再看着法老时，法老对上帝来说算得了什么呢？当米该亚看见上帝坐在宝座上时，亚哈对他来说算得了什么呢？当灵魂进入帷幕，看到天堂和幸福的荣耀时，一切下方的事物又算得了什么呢？ 信仰将灵魂置于坚固的岩石上，超越波浪的触及，依靠基督中上帝的爱。因此，让信仰的恩典发挥作用，保持它的飞翔，保持它的锻炼；经过锻炼的信仰能够安慰世上最沮丧的灵魂，并将其抬升至所有可以想象或遭遇的困扰之上。*

THE SECOND SERMON
第二篇布道

Let not your hearts be troubled: ye believe in God, believe also in me.—John 14:1.
不要让你们的心烦乱：你们信神，也要信我。- 约翰福音 14:1。

THE words of dying men departing out of the world, as being the most serious and weighty, are most to be regarded. The children of God, the nearer they are to heaven, the more suitable they are to their heavenly condition. So was our Saviour Christ; and therefore he labours to furnish his disciples, and in them us, with good counsel to establish their hearts against the troubles and scandals to come. [This will appear] if you consider the time when he spake these words. It was when he himself was to be troubled more than ever was any creature. Yet he forgets himself and his future troubles, and thinks how to raise up and comfort them. He foresaw that Peter would deny him, that the rest would leave him; he foresaw that they would be dejected when he was gone. Yet 'let not your hearts be troubled.'
临终时离开世界的人的话语，因为最为严肃和重要，应该被高度重视。神的子民离天堂越近，就越适合他们在天上的状态。我们的救主基督也是如此；因此，他努力为他的门徒，以及我们，提供良好的建议，以坚定他们的心灵，抵御即将到来的困扰和诱惑。[这将会显现出来]，如果你考虑他说这些话的时间。那是当他自己将要遭受比任何其他受造之物都要多的困扰时。然而，他忘记了自己和即将到来的困扰，而是思考如何扶持和安慰他们。他预见到彼得会否认他，其他人会离开他；他预见到他们在他离去时会感到沮丧。然而，“你们的心不要忧愁。”

Oh, what a blessed and sweet Saviour have we, that thinks more of us than of himself, that he forgets his own troubles, and sufferings, and extremities, and thinks of the supporting and upholding of his disciples!
哦，我们有一个多么有福的、甜蜜的救主，他比自己更关心我们，他忘记了自己的困扰、痛苦和困境，而是思考如何支持和扶持他的门徒！

This came from the same love that drew him from heaven to earth, which moved him to take our nature, and in that nature to die for us. And what may we not expect from that sweet and large love? Out of the same bowels of pity and compassion was it (that they should not be overmuch dejected) that he saith, 'Let not your hearts be troubled.'
这源自同样的爱，将他从天堂带到地球，激励他接受我们的本性，并在那个本性中为我们而死。我们从这种甜蜜而广阔的爱中可以期待什么呢？出于同样的怜悯和同情之心，他说：“不要让你们的心烦乱。”

He knew his disciples were in the state of grace already, yet he foresaw they were such as would sin; nay, that Peter would deny him. Yet the foresight of Peter's and their unkindness did not take away his love, and pity, and compassion towards them. Yet, notwithstanding, he gives them sweet counsel; nay, after they had dealt unkindly with him, and denied and forsook him indeed, he took no advantage of their weakness. He knew they had a secret love to him, that they had in them a root of affection; and he was so far from taking advantage for it that presently after he saith, 'Tell my brethren that I ascend to my God and their God,' yea, and 'tell Peter so too,' John 20:17, that hath dealt most unkindly of all with me. What a gracious and merciful Saviour have we, that foresees what ill we will do, and when we have done it, takes no advantage against us, but is careful to keep us from too much dejection, though he knew we would deal so unkindly by him! And, indeed, he did of purpose take our nature, that he might be a merciful High Priest.
他知道他的门徒已经处在恩典的状态中，然而他预见到他们会犯罪；甚至彼得会否认他。然而，对彼得和他们的冷漠的预见并没有削弱他对他们的爱、怜悯和同情。然而，尽管如此，他给予他们甜蜜的劝告；甚至在他们对他不友善、实际上否认和离弃他之后，他也没有利用他们的软弱。他知道他们对他有一种秘密的爱，他们内心深处有一种情感的根源；他远远不会因此而占他们的便宜，而是立刻说：“告诉我的弟兄们，我升天到我的神和他们的神那里去”，是的，还有“告诉彼得”，约翰福音 20:17，他对我最不友善。我们有一个多么仁慈和怜悯的救主啊，他预见到我们会做坏事，当我们做了之后，他不对我们采取任何优势，而是小心翼翼地保护我们免受过度沮丧，尽管他知道我们会对他如此不友善！实际上，他特意担负起我们的本性，以成为一个仁慈的大祭司。

Christians must distinguish betwixt dejection and grief. It had been a sin for them not to have grieved, as well as it was a sin for them to be overmuch troubled. None are more sensible than a Christian. Sentit dum vincit. He feels troubles whiles he overcomes them.
基督徒必须区分沮丧和悲伤。对他们来说，不悲伤是一种罪过，而过度忧虑也是一种罪过。没有人比基督徒更敏感。他在克服困难的同时感受到了困扰。

Christ speaks to the heart, because the heart is the seat of trouble, 'Let not your hearts be troubled.'
基督对心灵说话，因为心灵是烦恼的根源所在，“不要让你们的心灵烦乱。”

Christ could speak to the ears and heart at once. His words were operative, and conveyed comfort with them. Together with his words, he let in his Holy Spirit, that comforted them. God's commands in the ministry of his word, suppose not that we have any ability to execute them, but together with his word there comes forth a power. As when Christ said, 'Lazarus, arise!' there went forth a power that caused Lazarus to arise; as in the creation he said, 'Let there be light;' for the word and the Spirit go together.
基督能够同时对耳朵和心灵说话。他的话语是有效的，并带有安慰。除了他的话语，他还让圣灵进入他们的心灵，给予他们安慰。神在他的话语事工中的命令，并不假设我们有能力去执行，但是在他的话语中也伴随着一种力量的释放。就像基督说：“拉撒路，起来！”就有一种力量使拉撒路复活；就像在创造中他说：“要有光。”因为话语和圣灵是相辅相成的。

Having taken them off from trouble, he shews a way how to raise them, which is by faith, 'Ye believe in God, believe also in me.'
他帮助他们摆脱困境，展示了如何提升他们的方法，那就是通过信仰，“你们信神，也当信我。”

The object in believing is God, and Christ Mediator. We must have both to found our faith upon. We cannot believe in God, except we believe in Christ. For God must be satisfied by God, and by him that is God must that satisfaction be applied, the Spirit of God, by working faith in the heart, and for the raising of it up when it is dejected. All is supernatural in faith. The things we believe are above nature; the promises are above nature; the worker of it, the Holy Ghost, is above nature; and everything in faith is above nature. There must be a God in whom we believe; and a God through whom. If God had not satisfied God, the conscience would never have been satisfied; there would still have been misdoubtings. And yet if the Holy Ghost sets not down the heart, and convinceth it throughly of the all-sufficiency of that satisfaction, it would never believe neither. And, therefore, as 'ye believe in God, believe also in me,' for I am God too.
相信的对象是上帝，基督是调解者。我们必须同时相信两者才能建立我们的信仰。如果不相信基督，就无法相信上帝。因为上帝必须由上帝满足，满足必须通过上帝应用，上帝的灵通过在心中工作的信仰来实现，并在信仰消沉时提升它。信仰中的一切都是超自然的。我们所相信的事物超越自然；承诺超越自然；工作信仰的圣灵超越自然；信仰中的一切都超越自然。我们必须相信有一个上帝；并且通过一个上帝。如果上帝没有满足上帝，良心将永远不会满足；仍然会有疑虑。然而，如果圣灵不在心中安顿下来，并彻底使其相信那满足的充足性，它也永远不会相信。因此，正如“你们信上帝，也当信我”，因为我也是上帝。

We may know that Christ is God, not only by that which Christ hath done, the miracles, which none could do but God, but also by what is done to him. And two things are done to him, which shew that he is God; that is, faith and prayer. We must believe only in God, and pray only to God. But Christ is the object of both these. Here he is set forth as the object of faith, and of prayer in that of Saint Stephen: 'Lord Jesus, receive my spirit,' Acts 7:59. And, therefore, he is God; for that is done unto him, which is proper and peculiar only to God.
我们可以知道基督是上帝，不仅因为基督所做的事情，即那些只有上帝才能做的奇迹，还因为对他所做的事情。有两件事情对他来说是特别的，表明他是上帝；那就是信仰和祈祷。我们必须只信仰上帝，只向上帝祈祷。但基督是这两者的对象。在这里，他被提及为信仰的对象，以及在圣史蒂芬的话中作为祈祷的对象：“主耶稣啊，接受我的灵魂。”（使徒行传 7:59）因此，他是上帝；因为对他来说，发生了只有上帝才能做的事情。

That which I shall now touch upon is this: We must remember what a strong foundation, what bottom, and basis, our faith hath. There is God the Father, Son, and Holy Ghost, and Christ the Mediator. That our faith may be supported, we have him to believe on who supports heaven and earth, as in Heb. 1:2, and Col. 1:16, 17. He created all things as well as the Father. He is honoured of all as well as the Father. He that supports the pillars of heaven and earth is able to support the pillars of thy soul.
我现在要谈到的是：我们必须记住我们的信仰有多么坚实的基础和根基。有上帝父、子和圣灵，还有基督作为调解者。为了支持我们的信仰，我们有他可以相信，他支撑着天地，就像在希伯来书 1:2 和歌罗西书 1:16、17 中所说的那样。他创造了一切，就像父神一样受到所有人的尊崇。支撑天地柱子的他也能支撑你灵魂的柱子。

But how doth faith in Christ ease the soul of trouble?
但是，信靠基督如何减轻灵魂的痛苦？

In a word, as it carrieth the soul out of itself unto God in Christ, and unto Christ, uniting and making us one with him, and so sets the soul above all trouble whatsoever. For, being one with Christ, we are already with him in heaven. And again, faith is a grace that presents things to come, as present, and so establisheth the soul. It is the hypostasis of things, it gives subsistence to them in the promise, and it doth never leave to do it till the things subsist indeed. It is a grace that accompanieth the soul to heaven, looking upon things in the word of him that is truth itself, and so giving a kind of being to them, throughout all the way to heaven, till they have a being indeed. And then faith is out of office, yielding it up to sight, and the full enjoyment of all.
总之，信仰将灵魂带到基督和上帝那里，使我们与基督合一，使我们超越一切困扰。因为与基督合一，我们已经与他在天堂同在。此外，信仰是一种将未来的事物呈现为现在的恩典，从而使灵魂得到稳定。它是事物的实质，在应许中赋予它们实在性，并且直到事物确实存在，它都不会停止这样做。信仰是一种伴随灵魂到天堂的恩典，它以真理本身的话语来看待事物，从而赋予它们某种存在，贯穿整个通往天堂的道路，直到它们确实存在。然后，信仰就不再起作用，将其交给视觉和完全享受一切。

Quest. But did not the disciples believe already?
但是门徒们已经相信了吗？

Ans. Yes, they did. But they had need to renew their faith, as occasions were renewed, and as troubles were to increase. 'Believe in me.' It is as he should have said: 'Now there is occasion for you to use your faith. I must be taken out of your sight. You must see me suffer. And you had need of an extraordinary measure of faith to see me in such abasement, and yet to believe that I am God.'
是的，他们确实这样做了。但随着时机的变化和困难的增加，他们需要重新坚定信仰。"相信我。"就像他应该说的那样："现在你们有机会运用你们的信仰。我必须离开你们的视线。你们必须看到我受苦。你们需要非凡的信仰来看到我如此卑微，但仍然相信我是上帝。"

We must grow from faith to faith, that we may live by it continually; and we must increase with the increase of God, that as our difficulties do increase, our strength to go through them may increase also; as they prayed, 'Lord, increase our faith,' Luke 17:5.
我们必须从信心到信心的成长，以便能够持续地凭借信心生活；我们必须随着上帝的增长而增长，这样随着困难的增加，我们克服困难的力量也会增加；正如他们祈祷的那样，“主啊，增加我们的信心。”（路加福音 17:5）

I give some directions how we might not be troubled.
我给出一些方向，以避免困扰。

And first, we must labour to have our part and portion in Christ, else there is nothing belongs to us but trouble. There are two sorts of men in the church, some that usurp a peace and exemption from trouble, as if joy and comfort were their portion. Satan is wise enough not to trouble them, and they take an order with their consciences, that they shall not trouble them till needs must, till the hour of death, or some dismal accident. The only way for such is to be troubled, that their trouble may be a foundation of their comfort. For to such as live in their sins against conscience, apparently* so, that every man may see it, and yet are not troubled, they have no interest in comfort. Nothing but woe and misery belongs to them. Indeed, Christ came to save sinners, but it is broken-hearted sinners, penitent sinners, that are weary and heavy laden under the burden of sin. And, therefore, though they speak peace to themselves, yet we dare not speak any comfort to them from Christ. As Jehu said to Joram, 'What hast thou to do with peace, as long as the whoredoms of thy mother Jezebel are so many?' 2 Kings 9:22. Dost thou talk of peace as long as thou art a swearer, a profane liver, a malicious person, against all that are truly good? What hast thou to do with peace?
首先，我们必须努力在基督里得到我们的份额和部分，否则我们除了麻烦什么都没有。教会中有两种人，一些人霸占了平安和免于麻烦的地位，仿佛喜乐和安慰是他们的份额。撒旦足够聪明，不去困扰他们，他们与自己的良心达成了一种协议，除非必须，除非到了临终的时刻或发生了一些可怕的事故，否则不会困扰他们。对于这样的人来说，唯一的办法就是被困扰，这样他们的困扰就可以成为他们安慰的基础。因为那些明显地活在违背良心的罪恶中，每个人都能看到，却不感到困扰的人，他们对安慰没有任何利益。只有悲哀和苦难属于他们。确实，基督来是为了拯救罪人，但是他拯救的是伤心的罪人，悔改的罪人，那些因罪恶的重担而疲惫不堪的人。因此，即使他们对自己说和平，我们也不敢从基督那里给他们任何安慰。正如耶户对约兰说的：“你母亲耶洗别的淫行和邪术这么多，你还有和平可言吗？”（《列王纪下》9:22） 你是否在谈论和平，而你却是一个咒骂者、亵渎生活者、恶意对待所有真正善良的人？你与和平有什么关系？

Now, in the visible church, there is another sort that Satan laboureth to trouble. Since he cannot keep them in the state of nature, but they break from him—Christ pulling them out of Satan's kingdom by the power of his ordinances and Holy Spirit—he labours to trouble them in their peace all he can. Because they be, in the world, above the world, he envies their condition, that they should enjoy that paradise which he left, the comforts that he once had; and, therefore, he labours to disturb them in their comforts.
现在，在可见的教会中，有另一种类型的人，撒旦努力使他们困扰。由于他无法让他们保持在自然状态下，而他们却脱离了他的控制——基督通过他的圣礼和圣灵的力量将他们从撒旦的王国中拯救出来——他努力使他们的平安受到干扰。因为他们在世界中，却超越了世界，他嫉妒他们的境况，他们能够享受他曾经拥有的那个天堂，那些安慰；因此，他努力扰乱他们的安慰。

The estate of such is mixed here in this world. They have that in them, and without them, which will always be a cause and occasion of trouble. They have corruption in them not altogether subdued; and they have without them Satan taking advantage against them; and the world opposing them. These, although they have something in them that must be subdued, yet something also that must be cherished and strengthened. And therefore these are the persons to whom comfort properly belongs.
这个世界上的人们的状况是复杂的。他们内心有着一些东西，有时会成为麻烦的原因和机会。他们内心的腐败并没有完全被征服；他们外部有撒旦利用他们的弱点；世界也在反对他们。尽管他们内心有一些需要征服的东西，但也有一些需要珍惜和加强的东西。因此，这些人是真正需要安慰的人。

In heaven we shall have no need of being comforted, for there our peace shall be to have no enemies at all. Our peace here is to have comfort in the midst of discomfort, and an heart enlarged in troubles.
在天堂里，我们将不需要被安慰，因为我们的平安将是没有任何敌人。我们在这里的平安是在困境中得到安慰，并在困难中心胸怀宽广。

He speaks this to them here who were believers already; ('Ye believe in God'), who he knew should not be troubled, ('Let not your hearts be troubled'). So that to the end we may be subjects capable of comfort, we must be such as by faith are one with Christ; and so reconciled to God. All motion ends in rest, and all the rest of the soul ends in God,—the centre of the soul. And therefore before the soul can settle itself, it must be brought to God, through Christ. That must be laid as a ground.
他在这里对已经是信徒的人说这些话；（'你们信神'），他知道他们不应该被困扰，（'不要心里烦乱'）。所以为了能够得到安慰，我们必须是那些与基督合而为一的信徒；并且与神和好。所有的运动都以休息为终点，而灵魂的所有休息都以神为终点，即灵魂的中心。因此，在灵魂能够安定之前，它必须通过基督被带到神面前。这必须作为一个基础。

Now there is a threefold malady that troubleth us, and there must a threefold peace, and ground of comfort against them.
现在有一个三重的疾病困扰着我们，必须有一个三重的和平和安慰的基础来对抗它们。

First, it is a trouble to the soul (when once it is awakened), that God and it should be in ill terms; when the soul looks upon God as angry, and displeased with it.
首先，对于灵魂来说（一旦它被唤醒），与上帝保持不和谐的状态是一种困扰；当灵魂将上帝视为愤怒和不满意自己时。

Secondly, Again, the soul is troubled, when it looks upon itself, and sees nothing but turmoils and seditions there.
其次，再次，当灵魂审视自己时，只见内心充满了动荡和纷争。

Thirdly, when it looks upon the affairs of the world, and accidents here below, it is full of confusion for the present; and it is full of fears for time to come, that things will be worse and worse. Thus the soul, whilst it is in the world, is troubled about its peace with God, and with itself, and about this evil world.
第三，当它注视世界的事务和下面的意外时，它对当前充满困惑；对未来充满恐惧，认为事情会变得越来越糟。因此，灵魂在世界上时，为了与上帝和自己的和平以及这个邪恶的世界而感到困扰。

Now before the soul can yield to any quiet, all these quarrels must be taken up.
现在，在灵魂能够安静下来之前，所有这些争吵都必须解决。

First a peace must be made betwixt God and us, by the great Peacemaker, who is also called 'our peace,' Eph. 2:14; and when we be justified and acquitted from our sins by the blood of Christ, sprinkled on our souls by faith, that blood of Christ speaks peace to the soul in the pardon of sin; 'being justified by faith, we have peace with God, through Jesus Christ our Lord,' Rom. 5:1.
首先，我们必须与上帝和解，这是由伟大的和平创造者完成的，他也被称为“我们的和平”，弗 2:14；当我们因基督的血蒙洗我们的灵魂，通过信心从我们的罪恶中被称义和宣告无罪时，基督的血向灵魂传递了和平的信息，宽恕了我们的罪过；“我们因信称义，就借着我们的主耶稣基督得与神相和好了”，罗 5:1。

Then secondly, there must be another peace settled in some degree, and that is the peace of government in the soul; grace must be above corruption. They will be together in the soul whilst we are here, but sin must not have the dominion. This is such a peace, not as will admit of no conflict, but a peace wherein grace may get the better; and where grace gets the better, it will keep corruption under. And God gives his Spirit to whom he gives his Son; that as we be in good terms with God, so our natures may be like his; that we may love and delight in what he loves and delights in; and so may be as friends, enjoying acquaintance and communion together.
其次，在某种程度上必须达成另一种和平，那就是灵魂中的政府和平；恩典必须高于腐败。在我们在这里的时候，它们将在灵魂中共存，但罪恶不能统治。这是一种和平，不是不允许冲突的和平，而是恩典可以取胜的和平；当恩典取胜时，它将控制住腐败。上帝赐予他的儿子的人他的灵；正如我们与上帝保持良好关系一样，我们的本性也可以像他一样；我们可以爱他所爱和喜欢的事物，并且可以像朋友一样，享受相互认识和交流。

Aye, but thirdly, there is confusion in the world, and many accidents may fall out, that may disquiet us for time to come. Now before the soul can be at peace in that respect, it must know that, being once in Christ, reconciled to God, and having the Spirit of God, it is under a gracious government and providence, that disposeth all things to good, and maketh everything peaceable. Tranquillus Deus tranquillat omnia. When God is at peace, all is at peace; yea, so far at peace, that they have a blessing in them. The curse and venom is taken out of them by Christ, who took the curse on himself, and satisfied the wrath of God; and now they be not only harmless, but medicinal, and helpful, so that they be all ours, and made in some sort serviceable to further our spiritual good.
是的，但第三，世界上存在混乱，可能会发生许多意外事件，这可能会让我们不安。现在，在灵魂在这方面能够安心之前，它必须知道，一旦在基督里，与上帝和好，并拥有上帝的灵，它就处在一个仁慈的统治和安排之下，使一切事物都变得美好，并使一切都平静。Tranquillus Deus tranquillat omnia. 当上帝平静时，一切都平静；是的，如此平静，以至于它们在其中有一种祝福。基督已经从其中取出了诅咒和毒液，他把诅咒承担在自己身上，并满足了上帝的愤怒；现在它们不仅无害，而且有益，以至于它们都属于我们，并在某种程度上有助于促进我们的属灵福祉。

When our husband hath all things committed unto him in heaven or earth, will he suffer anything to befall his dearly beloved spouse, that shall be disadvantageous, and prejudicial to the main? No, no; he will not suffer anything to befall her, which he will not rule, and order, and overrule for the good of the church; and so there comes to be that third peace.
当我们的丈夫在天上或地上承担了一切责任时，他会允许任何对他心爱的妻子不利和有害的事情发生吗？不，不会；他不会允许任何对她不利的事情发生，他会统治、安排和调整，以造福教会；因此，第三个和平就出现了。

And, for the time to come, a Christian knows, that whom 'Christ loves, he loves to the end,' John 13:1; and 'the good work begun shall be perfected to the day of the Lord,' Philip. 1:6. He knoweth he is in heaven already in his head. 'He that believes in Christ hath everlasting life,' John 3:36, and is triumphing in glory in his head.
而且，对于未来的时光，基督徒知道，“基督所爱的，他爱到底”，约翰福音 13:1；并且“在主的日子，开始的善工必成全”，腓立比书 1:6。他知道他已经在天堂，与基督合而为一。 “信靠基督的人有永生”，约翰福音 3:36，并在他的头上荣耀凯旋。

And, therefore, nothing can dismay a Christian that is truly in Christ. Grant the first, grant all. Stand upon good terms with Christ; be reconciled to God, and nothing can do thee hurt.
因此，对于真正在基督里的基督徒来说，没有什么能使他们沮丧。给予第一点，一切都给予了。与基督和好，与上帝和解，没有什么能伤害到你。

But when we at any time come to comfort such as have comfort for their portion, it sticks here. If I were a child of God indeed, or if I did believe, it were something. These be good comforts indeed, and certain, and true, for they be the word of God; but what is this to me? I find universally, that comfort sticks there, and therefore we must labour to remove that objection.
但是，当我们遇到那些有安慰的人时，这个问题就出现了。如果我真的是上帝的孩子，或者如果我相信，那就好了。这些确实是好的安慰，而且是确定和真实的，因为它们是上帝的话语；但对我来说，这有什么意义呢？我普遍发现，安慰就卡在这里，因此我们必须努力消除这个异议。

First of all, therefore, labour to have a good judgment of main truths: that these comforts are the comforts of the Holy Ghost, and that the word is the word of God. By a general knowledge of the truth of the promises, thou shalt be better able to apply them. If thou stick in the principles, so as not to know them, nor to believe them, there is no talking of the application of faith upon them. We must make that our own in particular, which we believe first in general. And therefore Christians must first be well seen in the Scriptures, and in the promises there, that they may know what belongs to them, and apply them to themselves.
首先，努力对主要真理有一个良好的判断：这些安慰是圣灵的安慰，而圣经是神的话语。通过对应许的真理有一个普遍的了解，你将能更好地应用它们。如果你困在原则中，以至于不了解它们，也不相信它们，那就无法谈论对它们的信仰应用。我们必须首先在一般情况下相信，然后在个别情况下使之成为我们自己的。因此，基督徒必须首先对圣经和其中的应许有很好的了解，以便知道属于他们的是什么，并将其应用于自己。

Aye, but my faith is weak.
是的，但我的信仰薄弱。

1. I answer, The office of faith is to knit to Christ, and the weakest faith will do that, as well as the strongest: and when we are once one with Christ, then our perfection is to be found in him. It is the office of faith to bring us to Christ; and then to look to him for all perfections and for thy title to heaven, and not to faith; and true faith is faith even in the least degree of it. As we say of the elements, every drop of water is water, and every spark of fire is fire. And, therefore, the argument will not hold, if we have not much faith, we have no faith; or if we have no feeling, we have no faith. There are many common errors which we must remove, that they may not hinder us in the application of Christ, by distinguishing between strong grace and true grace; and, above all, labour to know and understand the covenant of grace; the tenor of which requireth no set measures of grace; but 'if we believe, we shall not perish, but have everlasting life,' under so gracious and merciful a covenant are we.
我回答说，信仰的职责是与基督结合，无论信仰的强弱都能做到这一点；当我们与基督合一后，我们的完美就在他里面找到。信仰的职责是把我们带到基督面前，然后寻求他的完美和你进入天堂的资格，而不是寻求信仰本身；真正的信仰即使在最微小的程度上也是信仰。就像我们说的元素一样，每一滴水都是水，每一颗火花都是火。因此，这个论点是站不住脚的，如果我们没有很多信仰，就没有信仰；或者如果我们没有感觉，就没有信仰。我们必须消除许多常见的错误，以免在接受基督时妨碍我们，要区分强大的恩典和真正的恩典；最重要的是努力了解和理解恩典的约定；这个约定不要求恩典的固定程度；而是“我们若信，就必不灭亡，必得永生”，我们在如此慈爱和仁慈的约定下。

2. But this is not sufficient to satisfy the soul. The very cleaving to Christ is indeed a sufficient ground of comfort, but yet to obtain actual comfort, there must be a knowledge that we do cleave to Christ, and believe. There may be adherence without evidence; and there must be an act of reflection to cause faith of evidence. It must appear to ourselves that we do believe before we can have comfort, though we may be true Christians, and go to heaven without it. Therefore, let us labour 'to make our calling and election sure,' 2 Pet. 1:10; that is, in ourselves, and in our own apprehension. Though it be never so sure in itself, and in God's breast, yet we must labour to make it sure in our own breasts; that sin may be pardoned in our own consciences; that all may be reconciled in our own hearts; that what is done in heaven may be done in our own hearts also being cleared to our own assurance. You see what advice the apostle gives 'Give all diligence.' It is not got without diligence, nor without 'all diligence, to make our calling and election sure,' that is, to make our election sure by our calling, and to that end 'to add grace to grace,' 2 Pet. 1:5. It is the growing Christian that is the assured Christian. Whilst we are yet adding to every heap, 'we shall get more abundant entrance,' 2 Pet. 1:11, and further into the kingdom of Jesus Christ, as the apostle there speaks.
但这还不足以满足灵魂的需要。与基督的紧密联系确实是一种足够的安慰，但要获得实际的安慰，必须知道我们确实与基督紧密联系并相信。可能有依附而没有证据；必须有一种反思的行为来引起对证据的信仰。在我们能够获得安慰之前，我们必须看到自己确实相信，尽管我们可能是真正的基督徒，也可以进入天堂。因此，让我们努力“使我们的呼召和选定稳固”，彼得后书 1:10；也就是说，在我们自己和我们自己的理解中。尽管它在自身和上帝的心中是如此确定，但我们必须努力使它在我们自己的心中确定；以便我们自己的良心中的罪得到赦免；以便我们自己的心中一切得到和解；以便在我们自己的心中也能完成在天堂中所完成的事情，并对我们自己的确信进行澄清。你看到使徒给出的建议：“要极力竭力。”这是不会毫不费力地得到的，也不会毫不费力地“使我们的呼召和选定稳固”，也就是说，通过我们的呼召使我们的选定稳固，并为此目的“增添恩典”，彼得后书 1:5。 成长中的基督徒是确信的基督徒。当我们不断增加时，“我们将得到更丰富的进入”，彼得后书 1:11，进入耶稣基督的国度，正如使徒在那里所说的。

3. And when we have attained any evidence of true faith, labour to keep that our evidence clear. Let it not be spotted or defiled by any sinful acts. You have many a good evidence that is so blurred with negligences, and daily errors in speeches and conversation, that when they reflect upon themselves they conclude, Can such a wretch as I, that have so loose a tongue, that have no more watchfulness over my heart, have any faith at all? And thus God doth suspend their comforts so, that though they may be in a good estate for the main, yet they shall not know it; and all because they are not careful to keep their evidence, which we should preserve clear and bright, that it might be seen and read upon all occasions. And we should so keep them bright, that our consciences may witness with us, and that the Spirit and the word may join their witness with our consciences. The word saith, 'that he that loves the brethren is translated to life,' 1 John 2:10, and he that hears the word, as the word, is Christ's sheep. Now, doth thy conscience tell thee, that though in weak measure, yet I do so? Then, here is the word, and thy conscience for thee. And doth the Spirit witness with thy conscience that it is so indeed? Then it is well. Thou keepest thy evidence to purpose.
当我们获得真正信仰的任何证据时，努力保持我们的证据清晰。不要让它被任何罪恶的行为所玷污或污染。你有很多好的证据，但因为疏忽和日常言谈中的错误而变得模糊不清，当它们反映在自己身上时，他们会得出结论：像我这样的卑鄙之徒，有着如此放荡的舌头，对自己的内心没有更多的警惕，是否真的有信仰？因此，上帝暂时悬挂他们的安慰，尽管他们的主要状态可能是良好的，但他们却不知道；这一切都是因为他们没有注意保持他们的证据，我们应该保持它们清晰明亮，以便在所有场合都能看到和阅读。我们应该保持它们明亮，使我们的良心能够与我们一同作证，使圣灵和圣经的见证与我们的良心相结合。圣经说，“爱弟兄的，就是住在光中，他就没有绊脚石。”（约翰一书 2:10），听从神的话语，就是基督的羊。现在，你的良心告诉你，即使在微弱的程度上，我也这样做吗？那么，这里有圣经和你的良心为你作证。 并且圣灵是否与你的良心一同作证，确实如此？那就很好。你保留了你的证据以达到目的。

4. And when we have done this, let us make conscience not to yield to any base doubts, and fears, and objections of Satan, and our own hearts. When we find any work of grace, deny not the work of God, lest we grieve the Spirit of God; as some melancholy Christians, that though every man may see the work of God in them, yet yield so slavishly to the misgivings of their hearts, and the temptations of Satan, that they conclude they have no faith, no love; though other Christians that can read their evidence better, see that they have these in them. What dishonour is this to God and his Spirit, when a dark humour shall prevail more than the word, the truth itself? This is a great bondage which Satan brings the soul into: that when there is evidence of faith in the fruits of it, yet men will believe a peevish humour, before the word and testimony of conscience, enlightened by the Spirit. Take heed of it as a great pride in the heart, when we yield more to a sturdy, dark, unsubdued humour, than to evidence itself.
当我们做到这一点时，让我们自觉不要屈服于撒旦和我们自己内心的任何卑劣的怀疑、恐惧和反对。当我们发现任何恩典的工作时，不要否认上帝的工作，以免伤害上帝的圣灵；有些忧郁的基督徒，虽然每个人都可以看到上帝在他们身上的工作，却如此奴性地屈服于他们内心的疑虑和撒旦的诱惑，以至于他们断定自己没有信仰，没有爱；然而其他能更好地读出他们证据的基督徒却看到他们内心确实有这些。当一个黑暗的幽默感比起上帝的话语和真理本身更占优势时，这是对上帝和他的圣灵的不敬。这是撒旦使灵魂陷入的一种巨大的束缚：即当信仰的证据在其果实中显而易见时，人们仍然相信一个暴躁的幽默感，而不是受圣灵启示的良心的话语和证明。当我们更倾向于一个顽固、黑暗、未被征服的幽默感，而不是证据本身时，这是心中的一种巨大的骄傲，要当心。

Therefore in such cases hearken not to what fear says, or humour saith, or Satan saith, or what the world saith, but hearken what truth itself saith, and what conscience saith, when it is enlightened by the Spirit, as in good times when we are at the best. True Christians, though more remiss, shall have so much comfort as shall support them from falling into despair, yet not so much as shall strengthen them, and carry them into a vigorous life, fit for Christians.
因此，在这种情况下，不要听从恐惧所说的，或者幽默所说的，或者撒旦所说的，或者世界所说的，而是要听从真理本身所说的，以及良心在被圣灵启示时所说的，就像在我们处于最佳状态的好时候一样。真正的基督徒，虽然更加疏忽，但会有足够的安慰支持他们不至于陷入绝望，但不会有足够的力量来加强他们，并使他们过上适合基督徒的有活力的生活。

5. When we have found any work of grace; and thereupon that our faith is true, we ought to comfort ourselves, and to maintain our comfort by all means. Every grace is but faith exercised. When our Saviour saith, 'Ye believe in God, believe also in me,' he might have said also in particular, Be patient, be contented, be comforted. But he names the root of all—Faith—wherein all graces are radically; which is therefore discerned in the fruits of it. So that if any grace be found, as love to the brethren, hope of life everlasting, or the like, there is faith. For the root and branches be together, though the root is not always discerned. And therefore when we discover any true faith in the fruit of it, let us support and comfort ourselves with it.
当我们发现任何恩典的工作时，因此我们的信仰是真实的，我们应该安慰自己，并通过一切手段保持我们的安慰。每一种恩典都只是信仰的运用。当我们的救主说：“你们信神，也当信我。”他本可以特别地说：“要忍耐，要满足，要安慰。”但他提到了一切的根源——信仰——其中所有的恩典都是根本的；这在其果实中可以辨别出来。所以，如果发现任何恩典，如对弟兄的爱、对永生的盼望等，那就是信仰。因为根和枝总是在一起的，尽管根并不总是能被辨别出来。因此，当我们在其果实中发现任何真实的信仰时，让我们用它来支持和安慰自己。

For when a man is in Christ, and by Christ an heir of heaven, and a child of God, what in the world can befall him, that should deject overmuch, and cast him down? What loss, what cross, what want of friends? Hath he not all in God, and in Christ, and in the promise? Do not the promises weigh down all discouragements whatsoever? Surely they do. And therefore we must strive against dejection. For besides what I spake the last day, it is a dishonour to the profession of religion, which is in itself so glorious; a dishonour to God, and to Christ, that when we have such glorious prerogatives and privileges, which the angels themselves admire, yet every petty cross and loss that we meet withal in the world should cast us down. We should take heed exceedingly of this, and should labour every day to have a more and more clear sight of the promises that belong unto us, and to know the privileges of Christianity, and renew our faith in them continually, that they may be fresh to us in all temptations, and occasions whatsoever.
当一个人在基督里，并且因基督而成为天堂的继承人和上帝的儿子时，世界上有什么能使他过于沮丧和失落呢？有什么损失、十字架、朋友的缺乏？他不是在上帝、基督和应许中拥有一切吗？难道这些应许不能压倒一切困扰吗？当然可以。因此，我们必须努力抵制沮丧。除了我上次说的之外，这是对宗教信仰的不敬，宗教信仰本身是如此荣耀的事情；这是对上帝和基督的不敬，当我们拥有如此荣耀的特权和特殊待遇时，天下的每一个小小的十字架和损失都应该使我们沮丧。我们应该非常警惕这一点，并且应该每天努力更加清楚地看到属于我们的应许，并且了解基督教的特权，并不断更新我们对它们的信心，使它们在所有的诱惑和场合中对我们来说都是新鲜的。

I beseech you, do but consider any one grand premise; which if it be rooted in the soul, how it is able to support the soul against all troubles whatsoever. As that, 'Fear not, little flock, for it is your Father's good pleasure to give you the kingdom,' Luke 12:32. Or that other, 'If God spared not his Son for us, how will he not with him give us all things else?' Rom. 8:32.
我恳求你，只需考虑一个重要前提；如果它扎根于灵魂，它如何能够支持灵魂克服一切困扰。就像这样，“不要害怕，小羊群，因为你们的父乐意把国度赐给你们。”（路加福音 12:32）或者另一个，“神既不爱惜自己的儿子，为我们众人舍了，岂不也把万物和他一同白白地赐给我们吗？”（罗马书 8:32）

Labour to have these things fresh in memory, together with the privileges belonging to Christians. Think what it is to be a child of God, and an heir of heaven!
努力记住这些事情，以及基督徒所拥有的特权。想想成为上帝的孩子和天堂的继承人是什么感觉！

We must not look only to the blind and dark side of our condition. Christians have two sides, one to heaven-ward and God-ward; and that is full of glory, certain and immoveable. Another towards the world; and that is oftentimes full of abasement, full of disgrace, and dejection. That is moveable; sometimes better, sometimes worse, as God pleaseth to dispense his government in the church. Let us look to the grace, to the comforts that belong to that grace; to the promises; the best side; and not to be carrried away with the darkness of the other.
我们不应只看到我们处境的盲目和黑暗一面。基督徒有两个方面，一个朝向天堂和上帝；那是充满荣耀、确定和不可动摇的。另一个朝向世界；那常常充满卑贱、耻辱和沮丧。那是可变的；有时更好，有时更糟，正如上帝在教会中施行他的治理所喜悦的。让我们注视恩典，属于那恩典的安慰；注视应许；注视最好的一面；而不要被另一面的黑暗所带走。

It is a terrible sight to look upon sin, and misery, and hell, and judgment to come; but what are these to a Christian that is in Christ, that seeth them all subdued, and overcome to him? The afflictions of the world, and the crosses of the world, what are they to a soul, that is already in heaven by faith, and seeth them all overcome in his head Christ? 'Be of good comfort, I have overcome the world,' John 16:33. And therefore we must not be so malignant, as to look all upon one part of a Christian, and that the worser part, which is the object of sense. For shame, live not by sense! But if we be Christians, let us live by faith, look to the best part; look upwards and forwards to that which is eternal.
看到罪恶、苦难、地狱和未来的审判是一种可怕的景象；但对于那些在基督里的基督徒来说，这些又算得了什么呢？他们已经看到这一切都被征服和战胜了。世界的痛苦和十字架对于那些已经凭信心进入天堂的灵魂来说又算得了什么？他们已经看到这一切在他们的头上基督里都被战胜了。约翰福音 16:33 说：“我已经战胜了世界，你们可以放心。”因此，我们不应该如此恶意地只看一个基督徒的一部分，而且还是那个更糟糕的部分，即感官的对象。丢掉这种依赖感官的生活吧！但如果我们是基督徒，让我们凭信心而活，看向最好的部分；向上看，向前看，看向那永恒的东西。

6. And withal labour to keep the graces of the Spirit in continual exercise upon all occasions. For grace exercised, brings certain comfort. It may be with a Christian in his feelings as with the worst man living; but he may thank his own negligence, his own dulness; his not stirring up of the graces of God in him. For therefore it is that he hangs the wing upon every petty cross, on every occasion. Labour to have an heart ready to exercise grace suitable to that occasion. For then grace will reflect sweetly, where there is sincerity and grace in exercise. Sincerity alone will not comfort a man, unless it grow up to fruitfulness; and fruitfulness which springs from the exercise of grace, hath a sweet reflection upon the soul. 'Remember, Lord, how I walked before thee, in truth, and with a perfect heart,' saith Hezekiah, 2 Kings 20:3. He stood then most in need of comfort; and this comforted him; this his reflection upon his former sincerity. So when a man can appeal unto God, as Peter did, 'Lord, thou knowest I love thee,' John 21:17. So much sincerity, so much boldness with God. And therefore let us keep grace in exercise, that we may be fruitful in our lives and conversations, and then we shall be always comfortable.
6. 并且努力使圣灵的恩典在各种场合下持续发挥作用。因为行使恩典会带来确定的安慰。一个基督徒在感受上可能与最坏的人一样，但他可以归咎于自己的疏忽、迟钝，他没有激发上帝的恩典。因此，他在每一个小小的十字架上都悬挂翅膀，在每一个场合上都悬挂翅膀。努力拥有一个愿意根据情况行使恩典的心。因为只有在真诚和行使恩典的地方，恩典才会甜蜜地反映出来。单单真诚并不能安慰一个人，除非它长成结果；而从行使恩典中产生的结果，对灵魂有着甜蜜的反映。希西家在 2 列王记 20:3 中说：“耶和华啊，求你记念我在你面前怎样存完全的心，按诚实行事。”他当时最需要安慰；而这安慰了他；这是他对自己以前的真诚的反思。所以当一个人能像彼得一样向上帝呼求：“主啊，你知道我爱你。”（约翰福音 21:17）那么他就有多少真诚，就有多少在上帝面前的大胆。 因此，让我们保持恩典的实践，这样我们的生活和交往就会充满成果，然后我们将始终感到舒适。

And to add a little, there is no grace in a Christian but, if it be exercised, there is a suitable comfort upon it even here in this world. There is a prœmium ante prœmium, a reward before a reward. Nay, the heathen men, Socrates and the best of them, so far as they exercised the natural goodness that was in them, their consciences reflected peace; so far as they were good, and did good, they had peace, much more peace than bad men had. God gave even them some rewards upon discharge of their duties. He will not be beholden to any man that exerciseth any degree of goodness that is in him. Much more therefore shall a child of God enjoy it, when he exerciseth his graces in any temptation. When he overcomes any unclean, earthly, vainglorious, vindictive, or any other base lust, he shall find peace of conscience suitable. And the more he grows in strength and resolution for the time to come, the more he groweth in inward peace. Righteousness and peace go together; not only the righteousness of Christ and our reconciliation before God, but also the righteousness of an holy life and peace in our own consciences.
而且再加一点，基督徒中没有什么恩典，但如果它被行使，即使在这个世界上也会有相应的安慰。有一种“先有奖励，再有奖励”的奖励。不仅如此，就连那些异教徒，苏格拉底和他们中最好的人，只要他们行使了他们内在的善良，他们的良心就会反映出和平；只要他们是善良的，并且行善，他们就会有和平，比坏人有更多的和平。上帝甚至在他们履行职责时给予了他们一些奖励。他不会欠任何行使他内在善良的人的人情。因此，当上帝的儿女在任何试探中行使他们的恩典时，他们将享受到更多的和平。当他战胜任何不洁、世俗、虚荣、报复或其他卑鄙的欲望时，他将找到相应的良心安宁。而且，他在力量和决心上的增长越多，他在内心的平安也就越多。公义与和平相伴而行；不仅是基督的公义和我们在上帝面前的和解，而且是圣洁生活的公义和我们自己良心中的和平。

The righteousness of Christ entitles to heaven; and the righteousness of an holy life sheweth my title unto comfort. As faith in Christ's righteousness brings peace, so sanctification also. Christ is first 'King of righteousness,' and then 'King of peace,' Heb. 7:1. And therefore where there is no righteousness, there is no peace. But, on the contrary, as heat followeth the fire, and as the beams have an emanation from the sun, so doth comfort arise from grace, especially from grace exercised.
基督的义使我有资格进入天堂；圣洁的生活表明我享有安慰的权利。信仰基督的义带来平安，圣化也是如此。希伯来书 7:1 说，基督首先是“公义之王”，然后是“平安之王”。因此，没有公义就没有平安。相反地，就像火后面跟随着热量，阳光从太阳发出的光束一样，安慰从恩典中产生，尤其是从实践中产生。

Therefore they that would have inward peace, let them labour to be gracious; and that not only in the inward frame of the heart, but in the exercise of grace upon all occasions. 'For they that walk according to this rule,' that is, of the new creature, 'peace be to them, and the whole Israel of God,' Gal. 6:16. An exact and careful life will bring constant peace.
因此，那些想要内心平静的人，让他们努力变得亲切；不仅在内心的构造上，而且在各种场合中行使恩典。"因为按照这个准则行走的人，即新造的人，愿平安归于他们和上帝的整个以色列"（加拉太书 6:16）。精确而谨慎的生活将带来持久的平安。

Therefore let us labour first for interest in Christ's righteousness, and then for the righteousness of an holy life; for a conscience to justify us, that we have no purpose to live in any sin; and a not accusing conscience will be a justifying conscience. What a blessed condition shall we be in, to be in Christ, and to know that we are so! O the heaven on earth of such a man as is in that condition! For which way soever he looks, he finds matter of comfort. If he looks backward, to the government of the Spirit that hath ruled him in the former part of his life, he may say with St Paul, 'I have fought a good fight, I have run the race that God hath set before me,' 2 Tim. 4:7. And what a sweet reflection is this! He is not afraid to look back to his life past as other men. If he looks forward, he seeth a place prepared for him in heaven, and there he sees himself already in Christ. Henceforth 'there is laid up for me a crown of righteousness, which the righteous Judge shall give me at that day,' ver. 8; and all that love his appearing, saith he, there. When there comes ill tidings of the church abroad and at home, it doth not much dismay him. His heart is fixed; he believeth in God and in Christ, and that keeps him from being like a reed shaken with every wind. For reproaches and disgraces that he meets withal in the world, he wears them as his crown, if they be for religion and goodness' sake. For his witness is in heaven, and in his own conscience. And God in heaven, and his conscience within, do acquit him; and if he suffer for his deserts, yet in all afflictions God dealeth with him as a correcting Father. He knoweth he hath deserved them, but he looks on them as coming from a Father in covenant with him. And what can come from a father but what is sweet? He sees it moderated and sweetened, and in the issue tending to make him more holy. The sting is taken out, and a blessing is upon it, to make him better. And therefore what can make a Christian uncomfortable, when he hath the Spirit of Christ, and faith, the root of grace? 重试    错误原因

These comforts being warmed with meditation, will stick close to the heart. Comforts that are digested are they that work. Let them therefore not only enter into the brain and fleet* there, but let them sink into the heart, by often consideration of God's love in Christ, and the privileges of Christians here and in heaven, where our Head is, and where we shall be ere long. Warm the heart with these, and see if any petty thing can cast thee down!
这些被冥想温暖的安慰将紧紧依附于心灵。被消化的安慰才是有效的。因此，让它们不仅进入大脑并在那里消失，而是让它们沉入心灵，通过经常思考上帝在基督里的爱和基督徒在此处和天堂中的特权，我们的头领所在的地方，我们不久将到达的地方。用这些温暖心灵，看看是否有任何琐碎的事情能使你沮丧！

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Let Not Your Hearts Be Troubled by Richard Sibbes, Copyright © 2019
不要让你们的心烦乱，作者：理查德·西布斯，版权所有 © 2019

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