A Glimpse of Heaven
天堂的一瞥

or, A Precious Taste of a Glorious Feast
或者，一场辉煌盛宴的珍贵滋味

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

Table of Contents
目录

To the Christian Reader
亲爱的基督徒读者

Hidden Secrets Revealed by the Gospel
福音揭示的隐藏的秘密

Eye Hath not Seen, Nor Ear Heard
眼睛未见，耳朵未闻

Eye hath not Seen, Nor Ear Heard (2)
眼睛未曾见过，耳朵未曾听过（2）

The Things that God Hath Prepared for Them that Love Him
神为爱他的人所预备的事物

NOTE
注意

'A Glance of Heaven' was first published in 1638. It is among the rarest of Sibbes's books. Prefixed to it is an engraving by Marshall representing the Table of the Lord 'spread' for the supper. At the top is placed, 'Wisdom hath built her house, she hath hewn out seven pillars, and furnished her table, Prov. 9:1, 2.' Beneath the table, 'Compare Prov. 9:1, 2, and Isa. 25:6 with 1 Cor. 2:9. Secrets which the gospel reveals, election, redemption, justification, peace of conscience, joy unspeakable, faith, love. A feast prepared for them that love God in heaven consummated.'
《天堂的一瞥》首次出版于 1638 年。它是西布斯的书籍中最罕见的之一。书的前面有一幅马歇尔的雕刻，描绘了主的晚餐桌“摆设”的情景。顶部写着：“智慧建造了她的房屋，她凿出了七根柱子，为她的桌子做好了准备，箴言 9:1, 2。”桌子下方写着：“将箴言 9:1, 2 和以赛亚书 25:6 与哥林多前书 2:9 进行比较。福音揭示的秘密，选民、救赎、称义、良心的平安、无法言喻的喜乐、信心、爱。为那些爱神的人在天堂准备的盛宴。”

TO THE CHRISTIAN READER
致基督教读者

BELOVED! it is grown a custom that every book whosever, or of whatsoever subject, must be presented to you in state; with some prescript purposely. Were it not that custom is a tyrant, this labour might now be spared. Such matter from such an elder as here follows, needs no 'epistle of recommendation.' The reverend author is well approved to be 'a man of God,' a 'seer in Israel,' by those things which, without control, have already passed the press. Might I have my wish, it should be no more but a 'double portion' of that Spirit of God which was in him. The divine light, which radiated into his breast, displays itself in many other of his labours, but yet it is nowhere more condensed than in this following. It is truly said of Moses, by faith 'he saw him that was invisible,' Heb. 11:27.
亲爱的！现在已经成为一种习俗，无论是谁的书，无论是什么主题，都必须以一种特殊的方式呈现给您；附有一些特意的前言。如果不是因为习俗是一个暴君，这份劳动现在可能可以省掉。像下面这样的长者所写的东西，不需要“推荐信”。这位尊敬的作者已经通过那些已经出版的作品，被证明是“上帝的人”，是“以色列的先知”。如果我能实现愿望，我希望他身上有的上帝的灵，能有“双倍”的份量。上帝的光明照耀到他的胸膛，展现在他的许多其他工作中，但在下面这个作品中，它更加凝聚。希伯来书 11:27 中确实说过，摩西凭着信心“看见了那看不见的神”。

And St Paul prays for the Ephesians, 'that they might know the love of that which passeth knowledge,' Eph. 3:19. These things imply a contradiction. Yet in like phrase I fear not to say of this father and brother, he saw those things 'which eye hath not seen,' spake those things which 'ear hath not heard,' and uttered those things 'which have not entered into the heart of man to conceive,' 2 Cor. 2:9. This knot needs no cutting. He that rightly understands the text will easily look through this mystery without the help of an hyperbole. His scope was to stir us up to love God; his motive to persuade is taken from the excellency of those things which God hath prepared for them who love him. That excellency is expressed in a strange manner; by intimating it cannot be expressed, no, nor so much as comprehended by any natural ability of the body or mind. Yet it is expressed in the doctrine of the gospel sufficiently. So as here, as in a glass, we may 'behold the glory of God,' and in beholding, be 'changed from glory to glory,' 2 Cor. 3:18. What duty more necessary than to love God? What motive more effectual than the gospel? For what is the gospel but a revelation of such things as natural men could never invent? Such things, that is, so precious, so useful, so comfortable to us; so divine, admirable, and transcendent in themselves. Many of us are like the angel of Ephesus, 'We have lost our first love,' Rev. 2:4; yea, as our Saviour prophesied, Mat. 24:12, 'The love of many waxes cold.' One reason may be, because to see-to,* we reap so little fruit of our love. Were it so, that we had nothing in hand, no present pay, that we served God altogether upon trust, without so much as an earnest, yet there is something 'prepared.' Let us believe that, and our hearts cannot but be warmed. We shall then be 'fervent in spirit, serving the Lord,' Rom. 12:11. Be we persuaded of that, 'God is not unrighteous to forget your work and labour of love, which you have shewed towards his name,' Heb. 6:10, and then we may triumphantly insult† with Paul, 'Who shall separate us from the love of Christ?' Rom. 8:35. There is this difference between natural sight and spiritual. The one requires some nearness of the object, the other perceives things at greatest distance. As faith makes future things present, so it makes remote things near, and things 'prepared' to affect as if they were enjoyed. But what hath God prepared? If I could answer this, it might not only satisfy, but inebriate. 'Such as eye hath not seen,' &c. It seems to be a proverbial form of speech, whereby the rich plenty of the divine blessings and benefits which God Intendeth to us in and by Christ, according to the gospel, is shadowed forth. The words are to see-to* as a riddle, but here is 'one of a thousand, an interpreter,' Job 33:23, at hand, to unfold them. I could say much to invite you, but that the matter itself is as a loadstone. My testimony will add little weight, yet, having some care committed to me by Mr P. N.,† whom this business chiefly concerned, I could do no less than let you understand here is one rich piece of spiritual workmanship, wrought by a master builder, very useful for the building up and beautifying of God's temples. The blessing of God Almighty be with it, and upon the whole Israel of God.—So prays L. SEAMAN.‡
圣保罗为以弗所人祈祷，希望他们能够认识那超越知识的爱，弗 3:19。这些事情暗示了一个矛盾。然而，我毫不畏惧地说，这位父亲和兄弟看到了那些“眼睛未曾看见”的事情，说出了那些“耳朵未曾听见”的事情，并表达了那些“人类心灵未曾想象”的事情，林后 2:9。这个难题不需要解开。理解这段经文的人将很容易看透这个奥秘，而不需要夸张的帮助。他的目的是激励我们去爱上帝；他说服的动机来自上帝为那些爱他的人所准备的事物的卓越性。这种卓越性以一种奇怪的方式表达出来；通过暗示它不能被任何身体或心灵的自然能力所表达，甚至不能被理解。然而，在福音的教义中已经足够地表达出来。因此，我们可以在这里，如同在镜子中，“看见上帝的荣耀”，并在观看中“从荣耀变成荣耀”，林后 3:18。还有什么比爱上帝更重要的责任？还有什么比福音更有效的动机呢？ 福音不就是一种自然人无法创造的启示吗？这些事情是如此珍贵、有用、舒适；它们本身是如此神圣、令人赞叹和超凡。我们中的许多人就像以弗所的天使一样，“我们失去了初爱”（启示录 2:4）；是的，正如我们的救主预言的那样，“许多人的爱心会冷淡”（马太福音 24:12）。一个原因可能是，我们看不到我们的爱的成果。即使我们手头没有任何东西，没有现在的报酬，我们完全是出于信任而事奉上帝，甚至没有一点保证，但仍然有一些“准备好的”。让我们相信这一点，我们的心就不会不温不火。我们将会“心灵火热，事奉主”（罗马书 12:11）。让我们相信这一点，“上帝并不不公义，以至于忘记你们为他的名所显的爱心的工作和劳苦”（希伯来书 6:10），然后我们可以和保罗一样得意洋洋地说：“有谁能使我们与基督的爱隔绝呢？”（罗马书 8:35）。自然视力和属灵视力之间有这样的区别。前者需要接近物体，而后者能够感知最远处的事物。 由于信仰使未来的事物成为现在，所以它使遥远的事物变得近在咫尺，并使“准备好”的事物产生影响，就像它们已经被享受一样。但是上帝准备了什么？如果我能回答这个问题，它不仅可以满足，而且可以使人陶醉。“眼睛未曾看见过的”等等。这似乎是一种谚语形式的说法，借此暗示了上帝通过福音在基督里向我们预备的丰盛的神圣祝福和恩惠。这些话是一个谜，但这里有“千里马中的一匹，一个解释者”，约伯记 33:23，就在这里，来解开它们。我可以说很多来邀请你，但事情本身就像磁石一样。我的证词不会增加太多分量，但是，由于这个事情主要关系到彼得·纳尔逊先生，他委托给我一些责任，我不能不让你知道这是一件由一位大师建筑师制作的富有精神价值的作品，非常有用于建造和美化上帝的殿堂。愿全能的上帝的祝福与之同在，并且降临在整个以色列的上帝身上。-L. SEAMAN 祈祷。‡

HIDDEN SECRETS REVEALED BY THE GOSPEL
福音揭示的隐藏秘密

But, as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.—1 COR. 2:9.
但正如经上所写的：“眼睛没有看见，耳朵没有听见，人心也没有想到，神为爱他的人所预备的。”-哥林多前书 2:9

THE holy apostle St Paul, the trumpet of the gospel, 'the vessel of election,' was ordained to be a messenger of reconciliation, and to spread the sweet savour of the gospel everywhere. And answerably to his calling, he makes way for the excellency of his embassage into the hearts of those he had to deal with. This he doth by the commendation of his function. And that he might the better prevail, he removes all objections to the contrary. There were some that would debase his office, saying that the gospel he taught—Christ crucified—was no such great matter. Therefore, in the 6th verse of this chapter, he shews that the gospel 'is wisdom, and that among them that are perfect;' among the best and ablest to judge. St Paul did not build, as the papists do now, upon the blindness of the people. But it were not popery if they did not infatuate the people. St Paul saith to this effect:—We dare appeal to those that are the best, and of the best judgment, let them judge whether it be wisdom or no; the more perfect men are, the more able they are to judge of our wisdom.
圣徒保罗是福音的号角，是“选民的器皿”，被任命为和解的使者，传播福音的甜美气息。为了履行他的使命，他通过赞美自己的职责来打开与他交往的人的心扉。为了更好地取得成功，他排除了所有相反的异议。有些人贬低他的职位，说他所传授的福音——基督被钉十字架——并不是什么了不起的事情。因此，在本章的第 6 节中，他表明福音“是智慧，在那些完全的人中间；在最好和最有能力判断的人中间。”保罗并没有像天主教徒现在那样建立在人民的盲目上。但如果他们不让人民迷失，那就不是天主教了。保罗的意思是：我们敢向那些最好、最有判断力的人求证，让他们判断这是否是智慧；人越完美，越能判断我们的智慧。

It might be objected again, You see who cares for your wisdom, neither Herod, nor Pilate, nor the great men and potentates, the scribes and pharisees, great, learned men, and withal men of innocent lives, notable for carriage. Therefore, saith he, 'We speak not the wisdom of this world, or the princes of this world, that come to nought.' Do not tell us of such men's wisdom, they and their wisdom will come to nought too. We teach wisdom of things that are eternal, to make men eternal. As for the princes of the world, they and all that they know, their thoughts and all their plots and devices, perish. But 'we speak the wisdom of God in a mystery;' that is, the wisdom of God's revealing, a deep wisdom, a mystery that 'God ordained before the world;' ancient wisdom, not a yesterday's knowledge, though lately discovered. The preaching of the gospel is the discovery of that wisdom that was hidden before the world was.
可能会再次提出异议，你看谁在乎你的智慧，不是希律，也不是彼拉多，也不是伟大的人和有权势的人，文士和法利赛人，伟大的、有学问的人，而且还是品行无可指摘的人。因此，他说：“我们所讲的不是这世界的智慧，也不是这世界的统治者所能废弃的。”不要告诉我们这些人的智慧，他们和他们的智慧也会废弃。我们教导的是永恒的智慧，使人成为永恒的存在。至于世界的统治者，他们和他们所知道的一切，他们的思想和所有的阴谋和计划，都会灭亡。但是，“我们讲的是神的智慧，是奥秘中的智慧”；也就是神启示的智慧，一种深奥的智慧，一个“神在世界之前就预定的奥秘”；古老的智慧，不是昨天的知识，尽管最近才被发现。福音的传讲是揭示了在世界之前隐藏的智慧。

And to invite you, and make you more in love with it, it is a wisdom 'to your glory.' God hath a delight to shew himself wise in devising a plot to glorify poor wretched man.
邀请你，并让你更加热爱它，这是一种智慧“为了你的荣耀。”上帝喜欢展示自己的智慧，设计一个计划来荣耀可怜的人类。

As for the words themselves, they are a proof of what he had said before, why none of the princes of the world knew this great mystery. If so be that the 'eye of any man hath not seen, nor the ear of any man hath heard, nor the heart of any man hath conceived,' what do you tell us of the wise men, which were not all, nay, what should I speak of men? The very angels (as we know by other places) are excluded from a full knowledge of these mysteries. Therefore it is no marvel though none of the princes of this world knew them. They are universally hidden from all natural men. This I take to be the sense of the words. They are taken out of Isaiah 64:4. St Paul delights to prove things by the prophets. But here it is not so much a proof as an allusion, which we must observe to understand many such places. For Isaiah there speaks of the great things God had done for his church, such as eye had not seen, nor ear heard. And the apostle alludes to it here, and adds somewhat. This clause, 'nor hath entered into the heart of man,' is not in that place, but it is necessarily understood. For if the eye doth not see, and the ear hear, it never enters into the heart of man. For whatsoever enters into the heart of man, it must be by those passages and windows, the gates of the soul, the senses.
至于这些词本身，它们证明了他之前所说的，为什么世界上的君王都不知道这个伟大的奥秘。如果“任何人的眼睛没有看见，任何人的耳朵没有听见，任何人的心灵没有构思过”，那你告诉我们智者又有什么用呢？他们并不是全部，更不用说人类了。正如我们从其他地方所知道的，连天使们也无法完全了解这些奥秘。因此，世界上的君王们不知道这些奥秘并不奇怪。它们对所有自然人来说都是普遍隐藏的。我认为这是这些词的意思。它们取自以赛亚书 64:4。圣保罗喜欢通过先知来证明事物。但在这里，它不仅仅是一个证明，而是一个典故，我们必须注意理解许多类似的地方。因为以赛亚在那里谈到上帝为他的教会所做的伟大事情，这些事情是眼睛没有看见，耳朵没有听见的。使徒在这里引用了它，并增加了一些内容。这个从句“也没有进入人的心中”在那个地方没有，但它是必然被理解的。因为如果眼睛看不见，耳朵听不见，它就永远不会进入人的心中。 无论什么进入人的心灵，都必须通过那些通道和窗户，即灵魂的门户，感官。

And whereas St Paul saith, 'for them that love him,' it is for them that 'expect him,' as in Isaiah. The sense is all one. Whosoever love God, they expect and wait for him. Where there is no expectation, there is no love.
而圣保罗说：“爱他的人”，是指那些“期待他”的人，正如以赛亚书中所说。意思是一样的。凡是爱上帝的人，他们期待并等待着他。没有期待就没有爱。

This is the apostle's drift. If God did do such great matters for his church, as 'eye hath not seen, nor ear heard,' according to the prophet Isaiah, what shall we think he will do in the kingdom of grace here and of glory hereafter?
这是使徒的意图。如果上帝为他的教会做了如此伟大的事情，正如先知以赛亚所说的“眼睛未曾看见，耳朵未曾听闻”，那么我们应该认为他将在今生的恩典国度和来世的荣耀国度中做什么呢？

The words then, as we see, contain the excellency of the mysteries of the gospel, described first by the hiddenness of it to men at first.
如我们所见，这些话语包含了福音奥秘的卓越之处，首先通过对人类最初的隐藏性进行描述。

Secondly, By the goodness of the things revealed, such as 'neither eye hath seen,' &c.
其次，通过所揭示的善事，如“眼睛未曾看见”等。

The hiddenness and excellency of the gospel in that respect is set forth by way of negation. 'Eye hath not seen, nor ear heard, nor heart conceived.' And indeed this is the way to set forth excellent divine things. God himself is set out by way of denial; by removing imperfections: he is invisible, immortal, &c. And so heaven, that is near to God, as being prepared by him, it is set out by way of denial, as St Peter saith, 'It is an inheritance immortal, undefiled,' &c., 1 Peter 1:4.
福音的隐秘和卓越之处通过否定的方式来表达。'眼睛没有看见，耳朵没有听见，心里也没有想到。'实际上，这是表达卓越的神圣事物的方式。上帝本身是通过否定来描述的；通过消除缺陷：他是看不见的，不朽的，等等。所以天堂，作为上帝所准备的，因为靠近上帝，也是通过否定的方式来描述的，正如彼得前书 1:4 所说的那样，'这是一个不朽的、无瑕疵的产业'。

So here positive words could not be found sufficient to set out the excellency of the things that God hath prepared.
所以在这里找不到足够的积极词语来描述上帝所准备的事物的卓越性。

As for the knowledge of the mystery of salvation in Jesus Christ, we neither can come to it by natural invention nor by natural discipline. All the things that we know naturally, we know by one of these two ways; but divine things are known neither way.
关于耶稣基督救赎之奥秘的知识，我们既不能通过自然的发明，也不能通过自然的修炼来获得。我们所知道的一切自然事物，都是通过这两种方式之一获得的；但神圣的事物不是通过这两种方式获得的。

Where could there have been any knowledge of Christ, if God had not opened his breast in the gospel, and come forth of his hidden light, and shewed himself in Christ, God-man; and in publishing the gospel established an ordinance of preaching for this purpose—where had the knowledge of salvation in Christ been?
如果上帝没有在福音中打开他的胸怀，显露出他隐藏的光明，并在基督中展示自己，成为神人；并且在传扬福音中建立了一个传道的仪式，那么基督的救恩的知识将会在哪里呢？

To prove this we have here a gradation. The eye sees many things, but we hear more things than we see. Yet 'neither eye hath seen nor ear heard.' Ay, but the conceits of the heart are larger than the sight of the eye or the hearing of the ear. Yet neither eye hath seen, nor ear hath heard, 'nor hath entered into the heart of man to conceive,' &c. The philosopher saith, there is nothing in the understanding, but it came into the senses before: (a) and therefore it cannot enter into the heart of man, if it enter not by the eye or by the ear.
为了证明这一点，我们这里有一个层次。眼睛看到很多东西，但我们听到的比看到的更多。然而，“眼睛没有看见，耳朵没有听见。”是的，但是心灵的想法比眼睛的视觉或耳朵的听觉更广阔。然而，“眼睛没有看见，耳朵没有听见，人的心灵也没有想象过，等等。”哲学家说，理解中没有什么东西，除非它先进入感官：（a）因此，如果不通过眼睛或耳朵进入，它就不能进入人的心灵。

The things here spoken of be especially the graces, and comforts, and privileges to be enjoyed in this life, and the consummation and perfection of them in heaven. Christ brings peace and joy, justification and sanctification, and the like; and even in this life. The perfection of these is in heaven, where the soul and the body shall be both glorified, in a glorious place, together with glorious company; the Father, Son, and Holy Ghost, innumerable angels and just men. These are those things that 'eye hath not seen,' &c.; the beginnings here, and the perfection and consummation of them hereafter. Having thus far unfolded the words, I come to the points considerable.
这里所说的事物特指在此生中可享受的恩典、安慰和特权，以及它们在天堂中的完成和完美。基督带来和平和喜乐、称义和成圣等，甚至在此生中也是如此。这些的完美在天堂中，灵魂和身体都将得到荣耀，在一个荣耀的地方，与荣耀的伴侣一起；有父、子和圣灵，无数的天使和义人。这些就是“眼睛未曾看见”的事物的开始，等等；在此生中是开始，在此后是完美和完成。在解开这些话语的意思后，我来谈谈值得考虑的要点。

Doct. First, God hath a company of beloved children in the world, that he means a special good unto.
首先，上帝在世界上有一群他特别喜爱的孩子，他对他们有特殊的好意。

The second, God hath prepared great matters for them.
第二，上帝为他们准备了伟大的事情。

1. If great persons prepare great things for those whom they greatly affect,* shall we not think that the great God will prepare great things for those that he hath affection to, and that have affection to him? If God be a friend to the elect, and they be his friends, surely he will answer friendship to the utmost. Answerable to the great love he bears his children, he hath provided great things for them.
如果伟大的人为那些他们深深影响的人准备了伟大的事物，我们难道不应该认为伟大的上帝会为那些他深爱并且对他有深情的人准备伟大的事物吗？如果上帝是选民的朋友，而他们也是他的朋友，那么他肯定会以友谊回报。与他对子女的深爱相称，他为他们准备了伟大的事物。

If that be excellent that is long in preparing, then those things which belong to God's children must needs be excellent; for they were preparing even before the world was. Solomon's temple was an excellent fabric; it had long preparation, 1 Chron. 22:5. Ahasuerus made a feast to a hundred and twenty-seven provinces, Esther 1:1, seq. It was long in preparing. Great things have great preparation. Now these things that God intends his children have been preparing even from everlasting; and they are from everlasting to everlasting. They must needs be excellent. But before I dwell on any particular point, here is a question to be answered.
如果那些准备时间长的事物是优秀的，那么属于上帝子民的事物必定是优秀的；因为它们甚至在世界存在之前就开始准备了。所罗门的殿堂是一座优秀的建筑；它经历了长时间的准备，见于历代志上 22:5。亚哈随鲁为一百二十七个省份举办了盛宴，见于以斯帖记 1:1 等。这也是经历了长时间的准备。伟大的事物需要充分的准备。现在，上帝打算给他的子民的这些事物甚至从永远开始就在准备中；它们从永远到永远。它们必定是优秀的。但在我详细讨论任何特定的观点之前，这里有一个问题需要回答。

Quest. If the things that God hath prepared for his children be secret and excellent, how then come we to know them at all?
问题：如果上帝为他的子民所预备的事物是秘密和卓越的，那么我们又是如何知道它们的呢？

We come to know them (1.) By divine revelation. God must reveal them first, as it is in the next verse, 'God hath revealed them by his Spirit.'
我们通过神的启示来认识他们（1.）。上帝必须首先揭示它们，正如下一节中所说：“神借着他的灵启示了它们。”

The Spirit reveals them by way of negation, and indefinitely; as also by way of eminence. Whatsoever is excellent in the world, God borrows it to set out the excellency of the things that he hath provided for his children in grace and glory.
圣灵通过否定和无限的方式揭示它们；同样也通过卓越的方式。无论世界上有什么卓越之处，上帝都借用它来展示他在恩典和荣耀中为他的子民所预备的卓越之物。

A feast is a comfortable thing. They are called a feast. A kingdom is a glorious thing. They are called a kingdom. Marriage is a sweet thing. They are set forth by that; by an inheritance; and adoption of children, and such like. So that all these things are taken to be shadows of those things. And indeed they are but shadows; the reality is the heavenly kingdom of grace and glory, the heavenly riches, the heavenly inheritance, the heavenly sonship. When all these things vanish and come to nothing, then comes in the true kingdom, sonship, and inheritance.
盛宴是一件舒适的事情。它们被称为盛宴。王国是一件光荣的事情。它们被称为王国。婚姻是一件甜蜜的事情。它们通过继承、收养孩子等方式来展示。所以所有这些事情都被认为是那些事情的阴影。实际上，它们只是阴影；真正的实体是天国的恩典和荣耀，天国的财富，天国的继承权，天国的儿子身份。当所有这些事情消失并变得无足轻重时，真正的王国、儿子身份和继承权就会出现。

Again (2.) We know them in this world by way of taste. For the things of the life to come there are few of them but God's children have some experimental taste of them in this world. God reserves not all for the life to come, but he gives a grape of Canaan in this wilderness.
再次（2.）我们通过品尝的方式在这个世界上认识它们。对于来世的事物，它们很少，但上帝的儿女在这个世界上有一些实验性的品尝。上帝并没有将所有的事物都保留到来世，而是在这个荒野中给予了一颗迦南的葡萄。

(3.) Thirdly, by arguing from the less to the greater. If peace of conscience be so sweet here, what is eternal peace! If a little joy here be so pleasant and comfortable that it makes us forget ourselves, what will be that eternal joy there! If the delights of a kingdom be such that they fill men's hearts so full of contentment that ofttimes they know not themselves, what shall we think of that excellent kingdom! So by way of taste and relish we may rise from these petty things to those excellent things, which indeed are scarce a beam, scarce a drop of those excellencies.
（3）第三，通过从小到大的论证。如果在这里拥有良心的平安如此甜美，那么永恒的平安又是什么呢！如果这里的一点点快乐如此愉悦和舒适，以至于让我们忘记自己，那么那里的永恒快乐将会是什么样子！如果一个王国的乐趣如此之大，以至于让人们的心充满满足，常常让他们不认识自己，那么我们又该如何看待那个卓越的王国呢！因此，通过品尝和体味，我们可以从这些微小的事物升华到那些卓越的事物，这些事物实际上只是那些卓越之美的一束光线，一滴水珠而已。

If Peter and John, when they were in the mountain, were not their own men,—when they saw but a glimpse, but a little glory of Christ manifested in the mount, Mat. 9:6,—what shall we think when there is the fulness of that glorious revelation at the right hand of God, where there is 'fulness of pleasures for ever'? Ps. 16:11. How shall our souls be filled at that time! Thus by way of rising from the lesser to the greater, by tasting, feeling, and by divine revelation, we may know in some measure the excellency of those things prepared for us.
如果彼得和约翰在山上时，并不是他们自己的人 - 当他们只看到基督在山上的一瞥，只看到一点荣耀时，马太福音 9:6 - 当我们在神的右手那里有那荣耀的完全显现时，我们会怎么想呢？在那里有“永远的喜乐的满足”？诗篇 16:11。我们的灵魂将在那时被充满！通过从小到大的方式，通过品尝、感受和神圣启示，我们可以在某种程度上了解为我们准备的那些事物的卓越性。

Now to clear this thing more fully, know that there are three degrees of revelation.
现在为了更充分地澄清这件事情，要知道有三个层次的启示。

First, There must be a revelation of the things themselves, by word, and writing, or speech, and the like; as we know not the mind of a man but either by speech or writing. So there must be a revelation of these things, or else the wit of angels could never have devised how to reconcile justice and mercy, by infinite wisdom, by sending a mediator to procure peace, God-man, to work our salvation. Therefore we could not know them without a revelation and discovery outward. This is the first degree, that we may call revelation by Scripture, or by the doctrine of the gospel. Who could discover those things that are merely supernatural, but God himself?
首先，必须通过言语、书写、演讲等方式来揭示事物本身；因为我们只能通过言语或书写来了解一个人的心思。所以这些事物必须有一个揭示，否则天使的智慧也无法想出如何通过无限的智慧，派遣一个调解者来调和公正和仁慈，即神人，来完成我们的救赎。因此，如果没有外在的揭示和发现，我们就无法了解这些事物。这是第一层次，我们可以称之为经文的启示，或者福音的教义的启示。除了上帝自己，谁能揭示那些纯粹超自然的事物呢？

Second, Then again, When they are revealed by the word of God, and by men that have a function to unfold the unsearchable riches of Christ by the ministry of the gospel, yet notwithstanding they are hidden riddles still to a company of carnal men. Put case the veil be taken off from the things themselves, yet if the veil be over the soul, the understanding, will, and affections, there is no apprehension of them. Therefore there must be a second revelation, that is, by the Spirit of God. Of necessity this must be; for even as the apostle saith in this chapter, 'None knoweth the mind of man but the spirit that is in man,' ver. 11, so none knoweth the mind of God but the Spirit of God. What is the gospel, without the Spirit of Christ to discover the mind of God to us? We know not the good meaning of God to us in particular. We know in general that such things are revealed in Scripture; but what is that to us if Christ be not our Saviour and God our Father? unless we can say as St Paul saith, 'He loved me, and gave himself for me,' Gal. 2:20. Therefore you see a necessity of revelation by the Spirit.
其次，再者，当这些事情被上帝的话语和有职责通过福音事工揭示基督无法测度的丰富时，对于一群肉体的人来说，它们仍然是隐藏的谜团。假设事物本身的面纱被揭开，但如果灵魂、理解力、意愿和情感上有面纱，就无法理解它们。因此，必须有第二次启示，即上帝的灵所赐。这是必然的；正如使徒在本章中所说的，“没有人知道人的心思，惟有人的灵知道”，11 节，同样没有人知道上帝的心思，惟有上帝的灵知道。如果没有基督的灵向我们启示上帝的心意，福音又算得了什么呢？我们不知道上帝对我们个人的美好意图。我们只知道在圣经中有这样的事情被揭示；但如果基督不是我们的救主，上帝不是我们的父亲，那对我们有什么意义呢？除非我们能像保罗说的那样说，“他爱我，并为我舍己”，加拉太书 2:20。因此，你们看到了灵的启示的必要性。

But this is not all that is here meant. There is,
但这并不是所有的意思。还有，

Thirdly, A higher discovery, and that is in heaven. That that is revealed here is but in part; and thereupon if we believe, we believe but in part, and we love but in part. If our knowledge, which is the ground of all other graces and affections, be imperfect, all that follows must needs be imperfect also. Therefore St John saith, 'We know that we are the sons of God, but it appears not what we shall be,' 1 John 3:2. What we shall be in heaven it doth not appear now. There must be a further revelation, and that will be hereafter, when our souls shall be united together with our bodies. And then, indeed, our eyes shall see, our ears hear, and hearts shall conceive those things that while we are here in the womb of the church we neither can see, nor hear, nor understand, more than the child in the womb of the mother can conceive the excellencies in this civil* life. Thus we see these truths a little more unfolded. I will now add somewhat to make use of what hath been spoken.
第三，更高的发现就在天堂。这里所揭示的只是部分；因此，如果我们相信，我们只相信部分，我们只爱部分。如果我们的知识，作为所有其他恩典和情感的基础，是不完全的，那么随之而来的一切也必然是不完全的。因此，约翰圣经说：“我们知道我们是神的儿女，但我们现在不知道我们将成为什么样子。”（约翰一书 3:2）我们在天堂将成为什么样子现在还不清楚。必须有进一步的启示，那将在我们的灵魂与我们的身体合二为一之后发生。那时，我们的眼睛将看见，耳朵将听见，心灵将领悟到在教会的子宫里我们既看不见、听不见、也不能理解的事物，就像母亲子宫里的胎儿无法领悟这个文明生活中的卓越之处一样。因此，我们看到这些真理稍微展开了一些。现在我要补充一些内容，以利用已经说过的内容。

Use 1. First of all, therefore, for matter of instruction. If it be so, that the things of the gospel be such, as that without a revelation from God they could not be known, then we see that there is no principle at all of the gospel in nature. There is not a spark of light, or any inclination to the gospel, but it is merely above nature. For he removes here all natural ways of knowing the gospel, eye, ear, and understanding. Therefore the knowledge of it is merely supernatural. For if God had not revealed it, who could ever have devised it? And when he revealed it, to discover it by his Spirit, it is supernatural; but in heaven much more, which is the third degree I spake of. Therefore, by the way, you may know the reason why so many heresies have sprung out of the gospel, more than out of the law and the misunderstanding of it. There are few or no heresies from that, because the principles of the law are written in the heart. Men naturally know that whoredom, and adultery, and filthy living, &c., are sins. Men have not so quenched nature but that they know that those things are naught. Therefore there have been excellent law-makers among the heathens. But the gospel is a mere 'mystery' discovered out of the breast of God, without† all principles of nature. There are thousands of errors that are not to be reckoned, about the nature, the person, and the benefits of Christ; about justification and sanctification, and free will and grace, and such things. What a world of heresies have proud wits continually started up! This would never have been but that the gospel is a thing above nature. Therefore, when a proud wit and supernatural knowledge revealed meet together, the proud heart storms and loves to struggle, and deviseth this thing and that thing to commend itself; and hereupon comes heresies, the mingling of natural wit with divine truths. If men had had passive wits to submit to divine truths, and to work nothing out of themselves, as the spider out of her own bowels,‡ there had not been such heresies in the church; but their hearts meeting with supernatural truths, their proud hearts mingling with it, they have devised these errors; that I note in the first place.
首先，因此，为了教导的目的。如果福音的事物是如此的话，即在没有上帝的启示下，它们是无法被知晓的，那么我们可以看到，在自然界中根本没有福音的原则。没有一丝光明，也没有对福音的倾向，而这完全超越了自然。因为他在这里排除了所有自然的认识福音的方式，包括眼睛、耳朵和理解力。因此，对它的认识完全是超自然的。因为如果上帝没有启示它，谁能想出来呢？当他通过他的圣灵启示它时，这是超自然的；而在天堂中更是如此，这是我所说的第三个层次。因此，顺便说一下，你可以知道为什么有那么多异端邪说从福音中产生，而不是从律法和对律法的误解中产生。几乎没有或没有从律法中产生的异端邪说，因为律法的原则已经写在人的心中。人们天生就知道淫乱、通奸、肮脏的生活等是罪恶的。人们并没有完全扼灭本性，以至于他们知道那些事情是不好的。因此，在异教徒中也有出色的立法者。 但福音只是一个从上帝的内心中发现的“奥秘”，没有任何自然原则。关于基督的本质、人格和益处，关于称义和成圣、自由意志和恩典等方面，有成千上万个不可计数的错误。骄傲的才智不断产生了许多异端邪说！这本来不会发生，只因为福音是超越自然的事物。因此，当骄傲的才智和超自然的知识相遇时，骄傲的心灵就会暴怒并喜欢斗争，设计这个和那个来表扬自己；于是就产生了异端邪说，将自然才智与神圣真理混合在一起。如果人们能够顺从神圣的真理，不从自己身上做任何事情，就像蜘蛛从自己的腹中产出一样，教会中就不会有这样的异端邪说；但是他们的心灵与超自然的真理相遇，他们骄傲的心灵与之混合，他们就设计出了这些错误；这是我首先要指出的。

Use 2. Then again, if the things that we have in the gospel be such divine truths, above nature altogether, then we must not stand to look for reason too much, nor trust the reason or wit of any man, but divine authority especially. For if divine authority cease in the gospel, what were it? Nothing. The law is written in men's hearts; but we must trust divine authority in the gospel above all other portions of Scripture, and not to the wit of any man whatsoever.
使用 2。再说，如果我们在福音中所拥有的东西是如此超越自然的神圣真理，那么我们就不应该过多地寻求理性，也不应该相信任何人的理性或智慧，而是特别信任神圣的权威。因为如果福音中的神圣权威消失了，那又算什么呢？无关紧要。律法写在人们的心中，但我们必须特别信任福音中的神圣权威，而不是任何人的智慧。

The Church of Rome, that is possessed with a spirit of pride and ignorance and tyranny, they will force knowledge on them that be under them from their sole authorities. The church saith so, and we are the church; and it is not for you to know, &c., and Scriptures are so and so. But is the gospel a supernatural mystery above the capacity of any man? and shall we build upon the authority of the church for these truths? Oh, no! There must be no forcing of evangelical truths from the authority or parts of any man. But these are not things that we stand in so much need of. Therefore I hasten to that which is more useful. 'Eye hath not seen, nor ear heard,' &c.
罗马教会，被骄傲、无知和暴政的精神所占据，他们会强迫那些在他们之下的人接受他们独自的权威所传授的知识。教会这样说，我们就是教会；你们不需要知道等等，圣经也是如此。但福音是超越任何人能力的超自然奥秘吗？我们要依靠教会的权威来建立这些真理吗？哦，不！不应该从任何人的权威或观点中强迫传授福音真理。但这些并不是我们迫切需要的事情。因此，我赶快转向更有用的事情。“眼睛没有看见，耳朵没有听见”等等。

Use 3. Here then we have an use of direction how to carry ourselves in reading and studying holy truths; especially the sacred mysteries of the gospel. How shall we study them? We think to break into them with the engine of our wit, and to understand them, and never come to God for his Spirit, God will curse such proud attempts. 'Who knows the things of man, but the spirit of a man? and who knows the things of God, but the Spirit of God?' Therefore in studying the gospel, let us come with a spirit of faith, and a spirit of humility and meekness. There is no breaking into these things with the strength of parts. That hath been the ground of so many heresies as have been in the church. Only Christ 'hath the key of David, that shutteth, and no man openeth; and openeth, and no man shutteth,' Rev. 3:7. He hath the key of the Scripture, and the key to open the understanding. And to press this point a little. If 'eye hath not seen, nor ear heard, nor hath entered into the heart of man to conceive, the things of the gospel,' without the revelation of the Spirit, then we must come with this mind when we come to hear the things of the gospel. Lord, without thy Holy Spirit they are all as a clasped book; they are hidden mysteries to me, though they be revealed in the gospel. If my heart be shut to them, they are all hidden to me.
使用 3. 这里我们有一个关于如何在阅读和研究圣经真理时如何行事的指导；特别是福音的神圣奥秘。我们应该如何研究它们？我们认为用我们的智慧去理解它们，从不向上帝祈求他的圣灵，上帝会诅咒这样傲慢的尝试。"除了人的灵，谁知道人的事？除了神的灵，谁知道神的事呢？"因此，在研究福音时，让我们带着信心的心灵，以及谦卑和温柔的心灵来。没有凭借才智的力量可以突破这些事物。这是教会中出现那么多异端的根源。只有基督"拿着大卫的钥匙，他开了，无人能关；他关了，无人能开"（启示录 3:7）。他拥有圣经的钥匙，以及打开理解的钥匙。稍微强调一下这一点。如果"眼睛没有看见，耳朵没有听见，人的心也没有想到，神的福音的事物"，没有圣灵的启示，那么当我们听到福音的事物时，我们必须带着这样的心态来。 主啊，若没有你的圣灵，它们就像一本合上的书；尽管在福音中已经揭示，但对我来说它们仍然是隐藏的奥秘。如果我的心对它们关闭，它们对我来说都是隐藏的。

We see men of excellent parts are enemies to that they teach themselves, opposing the power of the gospel. Whence is all this? Because they think only the opening of these things makes them divines, whereas without the Holy Ghost sanctifying and altering the heart in some measure to taste and relish these things, that as they are divine in themselves, so to have somewhat divine in the heart to taste these things, it is impossible but that the heart should rise against them; and so it doth. For when it comes to particulars, you must deny yourself in this honour, in this pleasure, and commodity; now you must venture the displeasure of man for this and that truth. The heart riseth in scorn and loathing of divine truth. When it comes to particulars they know nothing as they should. For when is truth known, but when in particulars we stand for it; and will neither betray it nor do anything that doth not benefit* a Christian? If we have not the Spirit of God to relish truths in particular, they will do us no good. And except the Spirit sanctify the heart of man first by these truths, the truth will never be understood by the proud natural heart of man.
我们看到，那些才华出众的人对他们自己所教的事情持敌对态度，抵制福音的力量。这一切是从何而来的呢？因为他们认为只有揭示这些事情才能使他们成为神学家，然而如果没有圣灵以某种方式使心灵得以洁净和改变，使其能够品味和欣赏这些事情，就像它们本身是神圣的一样，那么心灵不可避免地会对它们产生抵触；而事实上也确实如此。因为当涉及到具体的事情时，你必须放弃自己的荣耀、快乐和利益；现在你必须为了这个和那个真理而冒着得罪人的风险。心灵对神圣的真理产生了嘲笑和厌恶。当涉及到具体的事情时，他们并不像应该知道的那样了解真理。因为只有在具体的事情中我们为真理而站立，既不背叛它，也不做对基督徒没有益处的事情时，真理才能被认识。如果我们没有上帝的灵来品味具体的真理，那么它们对我们没有好处。除非圣灵首先通过这些真理使人的心灵得以洁净，否则骄傲的人性之心永远无法理解真理。

Therefore the course that God takes with his children is this. Those that he means to save, he first inspires into their hearts some desire to come to hear and attend upon the means of salvation, to understand the gospel; and then under the means of salvation he shines into the understanding by a heavenly light, and inspires into the will and affections some heavenly inclination to this truth of the gospel, to justification, sanctification, self-denial, and the like, and works a new life; and new senses, and upon them, wrought under the means, comes the soul to relish, and to understand these mysteries; and then the ears and the eyes are open to see these things, and never before. A holy man, that hath his heart subdued by the Spirit of God in the use of the means, oh he relisheth the point of forgiveness of sins; he relisheth the point of sanctification; he studies it daily more and more, and nearer communion with God; he relisheth peace of conscience and joy in the Holy Ghost; they are sweet things, and all the duties of Christianity, because he makes it his main business to adorn his profession; and to live here, so as he may live for ever hereafter. And this must be of necessity; for mark out of the text: if the natural eye and ear and heart can never see nor hear, nor conceive the things of God, must there not be a supernatural ear and eye and heart put into the soul? Must not the heart and all be new-moulded again? If the former frame be not sufficient for these things, of necessity it must be so.
因此，上帝对他的子民所采取的方式是这样的。他首先激发他们心中的渴望，使他们前来听取并参与救赎的方式，理解福音；然后在救赎的方式下，他以天上的光照亮他们的理解，激发他们的意愿和情感，对福音的真理、称义、成圣、自我否定等产生天上的倾向，并创造一种新的生命和新的感觉；在这些感觉的作用下，灵魂开始品味和理解这些奥秘；然后耳朵和眼睛才能看到这些事情，而以前从未看到过。一个被上帝的灵降服的圣洁之人，在使用这些方式时，他品味到了罪的赦免；他品味到了成圣的要点；他每天都在更深入地研究，并与上帝更亲近；他品味到了良心的平安和圣灵中的喜乐；它们是美好的事物，以及基督教的所有职责，因为他把装饰自己的信仰作为自己的主要事业，并在此生活，以便在来世永远生活。 这必然如此；因为从文本中可以看出：如果自然的眼睛、耳朵和心灵永远无法看到、听到或理解上帝的事物，难道不必在灵魂中放入超自然的耳朵、眼睛和心灵吗？难道心灵和一切不必重新塑造吗？如果以前的构架对这些事物不足够，那么必然如此。

Use 4. From hence learn to arm yourselves against all scandals.* When ye see men of all parts and account, and such there may be, men of deep apprehensions and understanding in the Scripture for the matter of notion, and for the language of the Scripture exquisite, and yet to be proud, malicious, haters of sanctity, next to devils, none greater, consider what is the reason. Either they have proud spirits that despise and neglect the means of salvation altogether; or if they do come, they come as judges; they will not submit their proud hearts to the sweet motions of the Spirit. Stumble not at it, if such men be both enemies to that they teach themselves, and those that practise it. The reason is, because their proud hearts were never subdued by the Spirit to understand the things they speak of. For such a teacher understands supernatural things by a natural light, and by human reason; that is, to talk, and discourse, &c., but he sees not supernatural things by a supernatural light, divine things by a divine light. Therefore a poor soul that hears the things published by him, understands them better by the help of the Spirit than he that speaks them; better indeed for his use and comfort. As we see, there are some that can measure land exactly; but the man that owneth the land measured, he knows the use of the ground and delights in it as his own. The other can tell, here is so much ground, &c. So some divines, they can tell there are such points, and so they are raised; and they can be exquisite in this; but what profit have they by it?
使用 4. 从此学会保护自己免受一切诽谤的伤害。当你看到各种各样的人，有些人可能是对圣经有深刻理解和理论上的精湛语言的人，但却骄傲、恶意、憎恶圣洁，几乎和魔鬼一样邪恶，要想明白其中的原因。要么他们有骄傲的心灵，完全蔑视和忽视救赎的途径；要么即使他们来了，他们也是以法官的身份来的；他们不会将骄傲的心灵屈服于圣灵的甜蜜感动。如果这样的人既是他们自己所教的事物的敌人，也是实践这些事物的人的敌人，那么不要对此感到困惑。原因是，因为他们骄傲的心灵从未被圣灵降服，无法理解他们所说的事物。因为这样的教师是通过自然的光明和人类的理性来理解超自然的事物，也就是说，通过言谈和论述等方式，但他无法通过超自然的光明和神圣的光明来看到超自然的事物和神圣的事物。 因此，一个可怜的灵魂听到他所发布的事情，借助圣灵的帮助，比说这些话的人更好地理解它们；对于他的使用和安慰来说，确实更好。正如我们所见，有些人可以精确测量土地；但拥有被测土地的人，他知道土地的用途，并且以自己的土地为乐。其他人可以说，这里有这么多土地等等。同样，一些神学家可以说有这样的观点，它们是如何提出的；他们在这方面可能非常精细；但他们从中获得了什么好处呢？

The poor soul that hears these things, by the help of the Spirit he can say, These are mine, as the man for whom the ground is measured. As it is with those that come to a feast, the physician comes and says, This is wholesome and good, and this is good for this and that, but eats nothing. Others that know not these things, they eat the meat, and are nourished in the mean time. So when such men discourse of this and that, a poor man that hath the Spirit, he relisheth these things as his own. The other goes away, only discourseth as a philosopher of the meat, and eats nothing.
那些听到这些话的可怜的灵魂，借助圣灵的帮助，他可以说，这些是我的，就像那个为他量好土地的人一样。就像那些来参加宴会的人一样，医生来了，说这个是健康的，好的，这个对这个和那个有好处，但是自己却什么都不吃。其他不了解这些事情的人，他们吃肉，同时得到滋养。所以当这些人谈论这个和那个时，一个有圣灵的可怜人，他会品味这些事情，就像是自己的一样。其他人只是像哲学家一样谈论食物，什么都不吃就走了。

And therefore when you read and hear these things, content not yourselves with the first degree of revelation. No; that is not enough. When you have done that, desire of God to join his Spirit, to give you spiritual eyes and hearts, that you may close with divine truths, and be divine as the truths are; that there may be a consent of the heart with the truth. Then the word of God will be sweet indeed.
因此，当你阅读和听到这些事情时，不要满足于第一层次的启示。不，那还不够。当你做到这一点时，渴望上帝加入他的灵，赐予你属灵的眼睛和心灵，使你能够接受神圣的真理，并且如同真理一样成为神圣的；让心与真理达成一致。那么，上帝的话语将确实甜美。

Use 5. Again, here we see this divine truth, that a man when he hath the Spirit of God knows things otherwise than he did know them before, though he did not know them by outward revelation of hearing and reading, &c. And he believes them otherwise than he did before; he sees them by a new light. It is not the same knowledge that an unregenerate man hath with that he hath after, when God works upon his heart, 1 Cor. 2:14, 15; for then it is a divine supernatural knowledge. And it is not the same faith and belief. The Spirit of God raiseth a man up in a degree of creatures above other men, as other men are above beasts; he gives new eyes, new ears, and a new heart; he moulds him anew every way. Therefore you have good men sometimes wonder at themselves, when God hath touched their hearts, that they have had such shallow conceits of this and that truth before. Now they see that they were in the dark, that they were in a damp before, that they conceived things to be so and so, and thought themselves somebody. But when God opens their eyes, and takes away the scales, and lets them see things in their proper light, heavenly things by a heavenly light, and with a heavenly eye, they wonder at their former foolishness in divinity, especially so far as concerns the gospel. For there is more in the Scripture than pure supernatural divinity; there are many other arts in the Scripture.
再次使用 5。在这里，我们看到了这个神圣的真理，即一个人当他拥有上帝的灵时，对事物的认识与之前不同，尽管他并没有通过外在的启示来了解它们，比如听和读等。他对这些事物的信仰也与之前不同；他通过新的光明来看待它们。这不是一个未重生的人与重生后的人所拥有的相同知识，当上帝在他的心上工作时，哥林多前书 2:14,15；因为那时它是一种神圣的超自然的知识。这也不是相同的信仰和相信。上帝的灵将一个人提升到比其他人更高的层次，就像其他人高于兽类一样；他给予新的眼睛、新的耳朵和新的心灵；他在各个方面重新塑造他。因此，有时候善良的人会对自己感到惊讶，当上帝触动他们的心时，他们之前对这个和那个真理有如此肤浅的理解。现在他们看到他们曾经处于黑暗中，他们曾经处于潮湿中，他们认为事物是这样或那样，并认为自己是某个人。 但当上帝打开他们的眼睛，除去鳞片，让他们以正确的光线看待事物，用天上的光线和天上的眼睛看待天上的事物时，他们对自己在神学上的以往愚蠢感到惊讶，尤其是关于福音的部分。因为圣经中不仅有纯粹的超自然神学，还有许多其他艺术。

The gospel, I say, is a knowledge, not of natural men, or great wits, but of holy sanctified men. Therefore we must not think that these things may be known by nature, &c. It is a sacred knowledge, so much as will bring us to heaven; it is a knowledge of holy men, that have their hearts brought to love and taste, and relish that they know. Therefore it is no wonder, though a company of men of great parts live naughtily. They are no true divines, because they have no true knowledge. The devil is no divine, nor a wicked man properly. Though he can discourse of such things, yet he is not properly a divine; because he knows not things by a divine light, or heavenly things by a heavenly light. The knowledge of the gospel, it is a knowledge of sanctified, holy men. But to come nearer to our practice.
福音，我说，是一种知识，不是属于自然人或聪明人，而是属于圣洁的人。因此，我们不应该认为这些事情可以通过自然而然地知道等等。这是一种神圣的知识，足以带领我们进入天堂；它是圣洁的人的知识，他们的心灵被带到了爱和品味，品味他们所知道的东西。因此，一群有才华的人生活不好并不奇怪。他们不是真正的神学家，因为他们没有真正的知识。魔鬼不是神学家，也不是一个恶人。虽然他可以谈论这些事情，但他并不是真正的神学家；因为他不是通过神圣的光明来认识事物，也不是通过天上的光明来认识天上的事物。福音的知识是圣洁、圣洁的人的知识。但是，让我们更接近我们的实践。

Use. 6. If eye hath not seen, nor ear heard, nor hath entered into the heart of man to conceive those things that God hath prepared for his, then let us make this the rule of our esteem of anything that is good, or anything that is ill; make it a rule of valuation. The apostle here, you see, hath a rank of things above the sight of the eye, or the hearing of the ear, or the conceiving of the heart of man. If there be such a rank of things above this, then the greatest ills are those that eye hath not seen, nor ear heard, nor hath entered into the heart of man; and indeed they are so. We grieve at the ague, and at the stone, and at the gout; they are grievous things indeed. Oh, but what be these things that we feel and see, to those in another world, that we cannot apprehend for the greatness of them! The torments of hell, we cannot conceive and understand them here; for it is indeed to be in hell itself to conceive what hell is. And therefore when God enlargeth men's spirits to see them, they make away themselves. And so for the greatest good. These goods here, this outward glory, we can see through it. Christ could see through all the glory in the world that the devil shewed him, Mat. 4:8. And these are things that we can hear of, and hear the utmost that can be spoken of them. Therefore surely they are not the greatest good. There are more excellent things than they. Because the eye sees them, the ear hears of them, and the understanding can conceive of them. But there be things that the eye hath not seen, nor ear heard, nor the soul conceived; and these be the joys of heaven. And thereupon, to descend to practice, if this be a rule to value things that the best things are transcendent, beyond sense and comprehension, then shall I for those things that I can see, and can hear, and feel, and understand, shall I lose those excellent good things, that 'neither eye hath seen nor ear heard,' &c.? Is not this desperate folly, to venture the loss of the best things, of the most transcendent things, that are above the capacity of the greatest reaches of the world? Shall I lose all for petty poor things that are within my own reach and compass?
使用。6. 如果眼睛没有看见，耳朵没有听见，人的心灵也没有能力去构想上帝为他所准备的那些事物，那么让我们把这作为我们评价任何好事或坏事的准则；把它作为一种评估的准则。你看，使徒在这里提到了一种超越眼睛所见、耳朵所听、人心所构想的事物的等级。如果确实有这样一种等级的事物存在，那么最大的苦难就是那些眼睛没有看见、耳朵没有听见、人心没有能力构想的事物；而事实上，它们确实如此。我们为寒战、结石和痛风而痛苦；它们确实是令人痛苦的事物。但是，哦，这些我们感受和看见的事物，与另一个世界中那些我们因其伟大而无法理解的事物相比，又算得了什么呢！地狱的折磨，我们无法在这里构想和理解它们；因为在这里构想地狱就是身处地狱本身。因此，当上帝扩大人们的心灵去看到它们时，他们会自行消亡。同样，对于最大的善事也是如此。这些善事，这种外在的荣耀，我们可以透过它看到。 基督能看透魔鬼向他展示的世界上所有的荣耀，马太福音 4:8。这些是我们可以听到的事情，听到它们的最大程度。因此，它们肯定不是最伟大的好处。还有比它们更优秀的东西。因为眼睛看到它们，耳朵听到它们，理解力可以理解它们。但是有些东西是眼睛没有看到，耳朵没有听到，灵魂没有构想过的；这些是天堂的喜乐。因此，为了实践，如果这是一个评估事物的规则，即最好的事物是超越感官和理解力的，那么我会为了那些我能看到、听到、感受到和理解的事物而失去那些卓越的好处，那些“眼睛没有看到，耳朵没有听到”的东西吗？这不是绝望的愚蠢吗？为了那些在我能力范围内的微不足道的东西，我会失去最好的东西，失去最超越的东西，这些东西超出了世界上最大范围的能力吗？我会为了那些微不足道的东西而失去一切吗？

How foolish, therefore, are those that are given to pleasures! They feel the pleasure indeed, but the sting comes after. They delight in those ill things that they can hear, and hear all that can be spoken of them, and never think of the excellent things that the eye hath not seen, nor ear heard, &c.
因此，那些沉溺于享乐的人是多么愚蠢啊！他们确实感受到了快乐，但刺痛随之而来。他们喜欢听到那些不好的事情，听到所有关于他们的话，却从不想到眼睛未曾见过、耳朵未曾听闻的美好事物等等。

Let this make us in love with divine truths in the Scripture, with the gospel, that part of the Scripture that promiseth salvation by Christ, and all the graces and privileges of Christianity. They are above our reach. We study other things. We can reach them. We can reach the mysteries of the law by long study, and the mysteries of physic, and to the mysteries of trades by understanding, and when men have done all they may be fools in the main—Solomon's fools. They may do all these things, and be wise for particular things, by particular reaches of that which eye hath seen, and ear heard, &c.; and then for the best things that are above the capacity of men, they may die empty of all, and go to the place of the damned. To be wise to salvation is the best wisdom.
让我们对圣经中的神圣真理和福音产生爱，这部分圣经承诺了基督的救赎，以及基督教的所有恩典和特权。它们超出了我们的能力。我们研究其他事物。我们可以理解它们。我们可以通过长时间的学习理解法律的奥秘，理解医学的奥秘，理解各种行业的奥秘，但即使人们做了所有这些事情，他们可能在最重要的事情上是愚蠢的-所罗门的愚蠢。他们可能做所有这些事情，并且在特定事物上可能是聪明的，通过眼睛所见和耳朵所听到的特定领域的理解；然后对于超出人类能力的最好的事物，他们可能一无所获，进入地狱之地。对于救赎的智慧是最好的智慧。

What a pitiful case is this, that God should give us our understandings for better things than we can see or hear in this world, yet we employ them in things of the world wholly. Let us not do as some shallow, proud heads, that regard not divine things. The holy Scriptures they will not vouchsafe to read once a-day, perhaps not once a-week; nay, some searce have a Bible in their studies. For shame; shall we be so atheistical, when God hath provided such excellent things contained in this book of God, the Testament? Shall we slight these excellent things for knowledge that shall perish with us? as St Paul saith before the text. The knowledge of all other things is perishing, knowledge of perishing men. Learn on earth that that will abide in heaven, saith St Austin. If we be wise, let us know those things on earth, that the comfort of them may abide with us in heaven. Therefore let us be stirred up to value the Scriptures, the mysteries of salvation in the gospel; they are things that 'eye hath not seen, nor ear heard,' &c. Nay, I say more, that little that we have here, by hearing truths unfolded, whereby the Spirit of God slides into our hearts, and works with them. There is that peace that a man hath in his heart, in the unfolding of the point of justification or adoption, or any divine comfort, that it breeds such inward peace and joy as is unspeakable and glorious. All that we have in the world is not worth those little beginnings that are wrought by the hearing of the word of God here. If the first fruits here be joy ofttimes 'unspeakable and glorious,' 1 Peter 1:8, if the first fruits be 'peace that passeth understanding,' Phil. 4:7, what will the consummation and perfection of these things be at that day?
这是多么可悲的情况啊，上帝赐予我们理解力，使我们能够看到或听到这个世界上更美好的事物，然而我们却完全将它们用于世俗之事。让我们不要像一些浅薄、傲慢的人那样，不重视神圣的事物。他们甚至不愿意每天读一次圣经，也许一周都不读一次；更有甚者，他们的书房里几乎没有一本圣经。真是可耻！当上帝在这本神圣的约书中提供了如此优秀的事物时，我们竟然如此无神论。我们会为了那些将与我们一同消亡的知识而轻视这些优秀的事物吗？正如圣保罗在本文之前所说的，所有其他事物的知识都是消逝的，是消逝的人的知识。圣奥斯定说，要在地上学习那些将在天堂中永存的事物。如果我们聪明，就让我们在地上认识那些事物，使它们的安慰与我们同在天堂。因此，让我们被激励去珍视圣经，珍视福音中的救赎奥秘；它们是“眼睛未曾看见，耳朵未曾听闻”的事物，等等。不仅如此，我还要说，我们在这里所拥有的一点点，通过听到真理的阐述，上帝的灵就能滑入我们的心灵，并与之共同工作。 在人的心中，当他得到称义或被领养的时候，或者得到任何神圣的安慰时，会有一种平静存在，它会孕育出无法言喻和荣耀的内心平安和喜乐。世界上所有的东西都不值得与在这里听到神的话语所带来的那些微小的开始相提并论。如果这里的初熟果实常常是“无法言喻和荣耀的喜乐”（彼得前书 1:8），如果初熟果实是“超乎人所能理解的平安”（腓立比书 4:7），那么在那一天，这些事物的完成和完美将会是什么样子呢？

Again, here you see a ground of the wonderful patience of the martyrs. You wonder that they would suffer their bodies to be torn, and have their souls severed so violently from their bodies. Alas!* cease to wonder; when they had a sense wrought in them by the Spirit of God of the things that eye hath not seen nor ear heard. If a man should have asked them why they would suffer their bodies to be misused thus, when they might have redeemed all this with a little quiet? Oh, they would have answered presently, as some of them have done: We suffer these things in our bodies and in our senses, for those that are above our senses; we know there are things laid up for us that eye hath not seen, nor ear heard, &c. What do you tell us of this torment and that torment? We shall have more glory in heaven than we can have misery here. For we can see this, and there is an end of it; but we shall have joy that 'eye hath not seen, nor ear heard, &c. As St Paul most divinely, in divers places in Rom. 8:18, the things that we suffer here are not 'worthy of the glory that shall be revealed.' Therefore let us not wonder so much at their patience as to lay up this ground of patience against an evil day when we may be drawn to seal the truth with our blood. By the way learn what popery is. They think to merit by their doings, but especially by their sufferings, though they be ill doers, and suffer for their demerits; this is their glory. Shall those stained good works (put case they were good works, they be defiled, and stained, and as menstruous cloths, as it is, Isa. 30:22), shall they merit the glory to be revealed, that is so great that eye hath not seen? &c. What proportion is there? In merit there must be a proportion between the deed done and the glory. What proportion is there between stained imperfect defiled works, and the glory to be revealed? Should not our lives be almost angelical? 'What manner of men should we be in all holy conversation,' 2 Pet. 3:11, considering what things are laid up in heaven, and we have the first fruits of them here? Can men be too holy and exact in their lives, that look for things 'that eye hath not seen, nor ear heard?' &c. 重试    错误原因

I wonder at the stupidity and hellish pride and malice of men's hearts, that think any man can be too exact in the main duties of Christianity, in the expression of their love to God, in the obedience of their lives; in abstinence from the filthiness of the world, and the like. Can a man that looks for these excellent transcendent things be too careful of his life? I beseech you yourselves be judges.
我对人们心中的愚蠢、可怕的骄傲和恶意感到惊讶，他们认为在基督教的主要职责中，对上帝的爱的表达、生活的顺从以及远离世俗的污秽等方面，任何人都不能太过严谨。一个期待这些卓越超凡之事的人，能对自己的生活过于小心吗？我恳求你们自己来评判。

THE END OF THE FIRST SERMON.

Eye Hath not Seen, Nor Ear Heard
眼睛未曾见过，耳朵未曾听过

As it is written, Eye hath not seen, nor ear heard, &c.—1 COR. 2:9.
正如所写的，眼睛没有看见，耳朵没有听见，等等。-哥林多前书 2:9。

The apostle sets out the gospel here with all the commendations that any skill in the world can be commended by. From the author of it, 'God.' From the depth of it, it is 'wisdom;' in a mystery, 'hidden wisdom.' From the antiquity of it, 'it was ordained before the world was.' From the benefit and use of it, 'for our glory.' God is content his wisdom should be honoured in glorifying us, such is his love. And then when it was revealed, that none of the 'princes of the world' (he means not only commanding potentates, but, he being a scholar himself, esteemed philosophers, Pharisees, and learned men to be princes, because the excellency of a man is in the refined part of man, his soul), none of these princes of the world, for all their skill and knowledge, knew this.
使徒在这里以世界上任何技能所能赞美的方式阐述了福音。从它的作者来看，是“上帝”。从它的深度来看，是“智慧”；在一个谜中，是“隐藏的智慧”。从它的古老性来看，“在世界之前就被命定了”。从它的益处和用途来看，“是为了我们的荣耀”。上帝乐意通过荣耀我们来尊崇他的智慧，这就是他的爱。然后当它被揭示出来时，世界上的“王子们”（他不仅指统治者，而且作为一个学者，他认为哲学家、法利赛人和学者也是王子，因为人的卓越在于人的精炼部分，即灵魂）这些王子们，尽管他们有着丰富的技能和知识，却不知道这一点。

In this verse he shews the reason why 'eye hath not seen, nor ear heard,' &c. He removes knowledge, by removing the way and means of knowledge. The means of knowledge in this world is by the passage and entrance of the senses. Now, this heavenly mystery of the gospel, it is such a knowledge as doth not enter into the soul by the senses.
在这一节中，他展示了为什么“眼睛没有看见，耳朵没有听见”等等。他通过消除知识的方式和途径来消除知识。在这个世界上，知识的途径是通过感官的通道和进入。现在，这个天上的福音奥秘，它是一种不通过感官进入灵魂的知识。

The points we propounded were these: 1. That God hath a people in the world, whom he favours in a special manner.
我们提出的观点是：1. 上帝在世界上有一群他特别青睐的人。

Then, secondly, for these that he accounts his friends, he hath prepared great matters. Kings prepare great matters for those they mean to advance; what shall we think then God will do for his friends?
然后，第二点，对于他认为是朋友的人，他已经准备了重大的事情。国王为那些他打算提拔的人准备了重大的事情；那么，我们应该认为上帝会为他的朋友做些什么呢？

Now, these things prepared, they are great matters indeed; for, in the third place, they are such as eye hath not seen, nor ear heard, &c.
现在，这些准备好的事情确实很重要；因为，第三，它们是眼睛从未见过，耳朵从未听过的事情，等等。

And then, in the fourth place, the disposition and qualification of those for whom God hath prepared such great matters. It is for those 'that love him;' not for his enemies, or for all men indifferently, but for those that love him.
然后，第四点，上帝为那些他准备了如此伟大事物的人的性情和资格。这是为那些“爱他的人”准备的；不是为他的敌人，也不是为所有人，而是为那些爱他的人。

Of the first and second I spake in the former; and I will not now stand to speak of them, but enlarge myself in the two last.
我在前面谈到了第一和第二个，现在我不会再谈论它们，而是在最后两个方面进行扩展。

The things that God hath prepared for them that love him, are such excellent things as neither eye hath seen, nor ear heard, &c. He means the natural eye, and ear, and understanding, or heart of man.
上帝为爱他的人所准备的事物是如此卓越，以至于眼睛从未见过，耳朵从未听过，等等。他指的是人的自然眼睛、耳朵、理解力或心灵。

There be three degrees of discovery of heavenly things:
有三个层次的天堂事物的发现：

First, In the doctrine of them; and so they are hid to them that are out of the church.
首先，在他们的教义中；因此，对于那些不在教会内的人来说，它们是隐藏的。

And then, secondly, in the spiritual meaning of them; and so they are hid to carnal men in the church.
然后，其次，是在它们的灵性意义上；因此，对于教会中的肉体的人来说，它们是隐藏的。

And then, thirdly, in regard of the full comprehension of them, as they are indeed; and so they are reserved for heaven. We have but a little glimpse of them, a little light into them in this world. Now, in this place is meant the things that are discovered in the gospel, especially as they are apprehended by the Spirit, together with the consummation of them in heaven. For they differ only in degree, the discovery of the heavenly things in the gospel here; the privileges, and graces, and comforts of God's children, and the consummation of them in heaven. And we may reason from the lesser to the greater, if so be that a natural man—though he have natural eyes, and ears, and wits about him—cannot conceive the hidden mysteries of the gospel spiritually with application; much more unable is he, and much less can he conceive, those things of a better life. Now the things of the gospel, the privileges, the graces, and comforts which Christ, the spring and head of them all, in whom all are, and whence we have all, cannot be comprehended by a natural man. He can discourse of them as far as his natural wit conceives them, but not understand heavenly things in their own light as heavenly things, as the things of the gospel. They can talk of repentance—that we commonly speak of, which is a mystery—but notwithstanding who knows repentance by the light proper to it, but he that by the Spirit of God hath sin discovered to him in its own colours! He knows what it is to grieve for sin.
然后，第三点，关于对它们的完全理解，就它们的本质而言；因此它们被保留在天堂。在这个世界上，我们只能对它们有一点点的了解，一点点的光亮。现在，在这里指的是在福音中所揭示的事物，特别是当它们被圣灵所领悟时，以及在天堂中的完成。因为它们只是在程度上有所不同，就是在这里在福音中揭示的天上的事物；神的儿女们的特权、恩典和安慰，以及在天堂中的完成。我们可以从小到大的推理，如果一个自然人——尽管他有自然的眼睛、耳朵和智慧——不能以属灵的方式理解福音的隐藏奥秘并应用它们；那么他就更加无能，更加不能理解那些更美好的生活之事。现在，福音的事物，基督的特权、恩典和安慰，他们都是源于基督，也都归于基督，自然人是无法理解的。 他可以根据他的天然智慧来谈论这些事情，但不能像天上的事物一样以它们自己的光明来理解福音的事物。他们可以谈论悔改 - 我们通常所说的那种，那是一个奥秘 - 但是，除了那些通过神的灵以它自己的颜色向他展示罪恶的人，谁能够通过适合它的光明来了解悔改呢！他知道为罪而悲伤是什么感觉。

The sick man knows what it is to be sick. The physician knows it by definition, by books, and so he can enlarge it; but if he be not sick, the sick patient will speak to better purpose. So there is a mystery in the common things of the gospel, repentance and grief for sin. A holy man feels it another matter, because he feels sin discovered by the Spirit of God. And so in faith, in the love of God, and every grace of the gospel is a mystery. If one come to the Schoolmen, they will tell you of faith, and dispute learnedly of it, and deduce this from that; but when he comes to be in extremity, when the terrors of the Lord are upon him, when he comes to use it, he is a mere stranger to it; to cast himself, being a sinful creature, into the arms of God's mercy, he cannot do it without a further light of the Spirit discovering the hidden love of God to him in particular; and so for other graces. Therefore they do but speak of these things—men that are unsanctified—as a blind man doth of colours. They inwardly scorn the truth they speak of; and those to whom they speak, if by the power of God's Spirit they come to profit by the things they teach, if themselves be carnal, they hate them. A carnal man believes not a whit of what he saith; he hath only a common light for the good of others, a common illumination to understand and discover things, and a doctrinal gift to unfold things for others, and not for themselves. For themselves they scorn them in their hearts, and in their lives and conversations, and they will speak as much when it comes to self-denial in preferment, in pleasures, in anything that is gainful. Tush! tell him what he hath taught, or what he knows out of the book of God, he cares not, he knows them only by a common light; but for a particular heavenly light with application and taste to himself, springing from an alteration by the Spirit, he never knows them so. Therefore content not thyself with a common light, for together with our understanding God alters the taste of the whole soul; he gives a new eye, a new ear, to see and hear to purpose, and a new heart to conceive things in another manner than he did before.
病人知道什么是生病。医生通过定义和书本知道，所以他可以扩大它；但如果他不生病，生病的病人会说得更有意义。所以福音中的常见事物，如悔改和为罪忧伤，有一种神秘。一个圣洁的人感受到它是另一回事，因为他感受到罪被上帝的圣灵揭示出来。所以在信仰、对上帝的爱和福音的每一种恩典中都有一个神秘。如果有人去找学者，他们会告诉你关于信仰，并学术地争论它，并由此推导出那个；但当他陷入困境时，当主的惊吓降临在他身上时，当他开始使用它时，他对它完全陌生；作为一个有罪的人，他无法在没有圣灵进一步揭示上帝对他个人的隐藏爱的光明下，将自己投入上帝怜悯的怀抱；其他的恩典也是如此。因此，他们只是谈论这些事情-那些未得圣化的人-就像一个盲人谈论颜色一样。他们内心蔑视他们所说的真理；而那些他们所说的人，如果他们通过上帝的圣灵的力量开始从他们所教导的事物中受益，如果他们自己是属肉体的，他们会憎恨他们。 一个肉体的人不相信他所说的一点点；他只有一种普通的光来造福他人，一种普通的启示来理解和发现事物，以及一种教义的恩赐来向他人展开事物，而不是为了自己。对于自己，他们在心中、生活和交往中都蔑视它们，在放弃自我、追求地位、享受和任何有利可图的事情时，他们会说得更多。呸！告诉他他所教的，或者他从上帝的书中所知道的，他不在乎，他只是凭借一种普通的光来认识它们；但对于一种特殊的天上的光，带有应用和品味，源于圣灵的改变，他从未这样认识它们。因此，不要满足于一种普通的光，因为上帝与我们的理解一起改变了整个灵魂的品味；他给了一个新的眼睛，一个新的耳朵，来有目的地看和听，以及一个新的心来以与以前不同的方式理解事物。

But you will ask, How can a godly man know them at all, seeing 'eye hath not seen, nor ear heard,' &c.?
但你会问，一个虔诚的人怎么可能知道它们，因为“眼睛没有看见，耳朵没有听见”等等？

I answer, first, the things of another life, as we see here, are known by negation, as God is, by way of removing imperfections. The natural eye sees them not, nor the natural ear hears them not, &c. No; nor the spiritual eye nor ear in a full measure. So things transcendent, that are above the reach of man, are described in the Scriptures by the way of denial, which is one good way of knowledge.
首先，我回答关于另一个生命的事情，就像我们在这里看到的那样，通过否定来了解，就像上帝一样，通过消除缺陷。自然的眼睛看不见它们，自然的耳朵听不见它们，等等。不，灵性的眼睛和耳朵也不能完全理解。所以，超越人类能力的事物在圣经中被描述为否定的方式，这是一种很好的认识方式。

That 'ye may know the love of God that is above knowledge,' saith the apostle, Eph. 3:19; that ye may know it more and more. But it is above all knowledge in regard of the perfection of it. As a man may see the sea, but he cannot comprehend the sea. He may be much delighted in seeing the sea, but he sees neither the bottom nor the banks; he cannot comprehend such a vast body. He may see the heavens, but he cannot comprehend them. So a man may know the things when they are revealed, but he cannot comprehend them; apprehension is one thing, and comprehension is another. There may be apprehension in a poor degree, suitable to the capacity of the soul here; but, alas!* it is far from the comprehension that we shall have in heaven. That is one way of knowing them, by way of negation and denial of imperfections to them.
你们要认识那超乎知识的神的爱，使你们越来越了解。但是，就其完美性而言，它超乎一切知识。就像一个人可以看到大海，但他无法理解大海。他可能在看到大海时感到非常高兴，但他既看不到底部也看不到岸边；他无法理解如此广阔的水域。他可以看到天空，但他无法理解天空。因此，一个人可以在事物被揭示时了解它们，但他无法理解它们；理解是一回事，而领悟是另一回事。在这里，灵魂的能力可能有一定的理解，但是，唉！与我们在天堂所拥有的理解相去甚远。这是一种通过否定和否认其缺陷来了解它们的方式。

And then, secondly, they are known, as we call it, by way of eminence; that is, by comparing them with other things, and preferring them before all other excellencies whatsoever; as we may see the sun in water by resemblance. For God borrows from nature terms to set out grace and glory, because God will speak in our language. For they are called a 'kingdom' and a 'feast,' and a 'crown' by way of comparison. Shallow men think there is a great deal in a kingdom; and indeed so there is, if there were no other. There is great matters in a 'crown,' in 'the feasts' of kings, and the like. But alas! these be shadows; and there is no rhetoric or amplification in this, to say they be shadows. A shadow is as much in proportion to the body as these are to eternal good things. The true reality of things are in the things of another world, for eternity. If we talk of a kingdom, let us talk of that in heaven; if of a crown, of that wherewith the saints are crowned in heaven. If we talk of riches, they are those that make a man eternally rich; that he shall carry with him when he goes out of the world. What riches are those that a man shall outlive, and die a beggar, and not have a drop to comfort him, as we see Dives in hell had not? Luke 16:19, seq. Here are riches indeed. So if we talk of beauty, it is the image of God that sets a beauty on the soul, that makes a man lovely in the eye of God. True beauty is to be like God. And to be born anew to that glorious condition is the birth and inheritance. All these poor things are but acting a part upon a stage for a while, as the proudest creature of all that is invested in them will judge ere long; none better judges than they. This is one way of knowing the things of the gospel, by naming of them in our own language. As if a man go into a foreign country, he must learn that language, or else hold his peace: so God is forced to speak in our own language, to tell us of glory and happiness to come, under the name of crowns and kingdoms, and riches here. If God should set them out in their own lustre, we could not conceive of them.
然后，第二，它们被称为卓越之物，与其他事物相比较，并将它们置于所有其他卓越之上；就像我们可以通过类似之处在水中看到太阳一样。因为上帝从自然界借用术语来描述恩典和荣耀，因为上帝要用我们的语言说话。因此，它们被比喻为“王国”、“盛宴”和“皇冠”。肤浅的人认为王国中有很多东西；事实上，如果没有其他东西，确实如此。在“皇冠”中有很多重要的事情，在国王的“盛宴”等等。但是，唉！这些只是影子；说它们是影子并没有修辞或夸张之处。影子与身体的比例与这些与永恒的美好事物的比例一样多。事物的真正实质在于另一个世界的事物，是永恒的。如果我们谈论王国，让我们谈论天堂中的王国；如果谈论皇冠，那就是圣徒在天堂中所戴的皇冠。如果我们谈论财富，那就是使人永远富有的财富；当他离开这个世界时，他将带着它们走。 一个人能够活过富有的时期，却死时成为乞丐，一无所有，连一滴安慰都没有，就像我们在地狱中看到的那个迪维斯一样。路加福音 16:19。这才是真正的财富。所以，如果我们谈论美丽，那就是上帝的形象给灵魂带来的美丽，使人在上帝眼中可爱。真正的美丽就是像上帝一样。而重生到那个光荣的状态就是出生和继承。所有这些贫穷的事物只是在舞台上扮演一段时间的角色，就像所有被他们所包围的最骄傲的生物很快就会判断的那样；没有比他们更好的判断者。这是通过用我们自己的语言来命名福音中的事物来了解福音的一种方式。就像一个人去到一个外国，他必须学习那种语言，否则就得保持沉默：所以上帝被迫用我们自己的语言说话，告诉我们即将到来的荣耀和幸福，以冠冕、王国和财富的名义。如果上帝把它们展示出来，我们无法理解它们的光辉。

But, thirdly, the most comfortable way whereby God's people know the things of heaven, and of the life to come, is in regard of some taste; for there is nothing in heaven but God's children have a taste of it before they come there in some measure. They have a taste of the communion that is in heaven, in the communion they have on earth: they have a taste of that eternal Sabbath, by some relish they have of holy exercises in these Christian Sabbaths. A Christian is as much in heaven as he can be, when he sanctifies the holy Sabbath, speaking to God in the congregation by prayer, and hearing God speak to him in the preaching of the word. That peace that we shall have in heaven, which is a peace uninterrupted, without any disturbance, it is understood by that sweet peace of conscience here 'that passeth all understanding,' Eph. 3:19. We may know, therefore, what the sight of Christ face to face will be, by the sight we have of Christ now in the word and promises. If it so transform and affect us, that sight that we have by knowledge and faith here, what will those sights do? So that by a grape we may know what Canaan is: as the spies, they brought of the grapes of Canaan into the desert. We may know by this little taste what those excellent things are.
但是，第三，神的子民了解天堂和来世的事情最舒适的方式是通过一些品尝；因为在天堂里没有什么是神的儿女在到达那里之前没有一些品尝的。他们在地上的交往中品尝到了天堂中的交往；他们通过这些基督教安息日的圣洁活动的一些品味，品尝到了永恒的安息。当一个基督徒在圣洁的安息日中使自己成为天堂的一部分时，他与神在教会中通过祷告交流，通过听道听到神对他的讲话，他就能尽可能地接近天堂。我们在天堂中将拥有的平安是一种不间断、没有任何干扰的平安，这是通过我们在这里拥有的那种超越一切理解的甜美的良心平安来理解的（参见以弗所书 3:19）。因此，我们可以通过我们在现在的话语和应许中对基督的看见来了解面对面见到基督将会是什么样子。如果我们通过知识和信仰在这里所拥有的那种看见能够改变我们并影响我们，那么那些看见将会做什么呢？ 这样，我们可以通过葡萄来了解迦南是什么：就像探子们将迦南的葡萄带进了沙漠一样。通过这一小口味，我们可以知道那些优秀的东西是什么。

The fourth way is by authority and discovery. St Paul was rapt up in [to] the third heaven; he saith, they were such things that he saw, that could not be spoken of, strange things, 2 Cor. 12:4. And Christ tells us of a kingdom. Christ knew what they were. And the word tells us what they are. Our faith looks to the authority of the word, if we had not the first fruits, nor any other discovery. God that hath prepared them, he saith so in his word, and we must rest in his authority. And there are some that have been in heaven. Christ our blessed Saviour, that hath taken into a perpetual union the manhood with the second person, which he hath knit unto it, he knows what is there; and by this means we come to have some kind of knowledge of the things to come.
第四种方式是通过权威和发现。圣保罗被带到第三天堂；他说，他看到了那些无法言说的奇怪事物，哥林多后书 12:4。基督告诉我们有一个国度。基督知道那些是什么。而圣经告诉我们它们是什么。我们的信仰仰望圣经的权威，即使我们没有初熟的果子，也没有其他的发现。上帝已经为我们预备了那些事物，他在圣经中这样说，我们必须依靠他的权威。有些人曾经在天堂。我们的救主基督，他将人性与第二位格永远地结合在一起，他知道那里有什么；通过这种方式，我们得以对未来的事物有一些了解。

Fifthly, Again, by a kind of reasoning likewise from the lesser to the greater, we may come to know not only the things, but the greatness of them. As, is there not comfort now in a little glimpse, when God shines upon a Christian's soul, when he is as it were in heaven? Is there such contentment in holy company here, what shall there be in heaven? Is there such contentment in the delights of this world, that are the delights of our pilgrimage? (They are no better; our houses are houses of pilgrimage; our contentments are contentments of passengers.) If the way, the gallery that leads to heaven, be so spread with comforts, what be those that are reserved in another world! A man may know by raising his soul from the lesser to the greater. And if the things that God hath provided in common for his enemies as well as his friends (as all the comforts of this world, all the delicacies and all the objects of the senses, they are comforts that are common to the enemies of God, as well as his friends): if these things be so excellent, that men venture their souls for them, and lose all to be drowned in these things, Oh what peculiar things are they that God hath reserved for his own children, for those that love him, when those that are common with his enemies are so glorious and excellent! These kind of ways we may come to know them by the help of the Spirit.
第五，同样地，通过从小到大的推理，我们不仅可以了解事物，还可以了解它们的伟大之处。比如，当上帝照耀一个基督徒的灵魂时，他仿佛置身天堂，这不是一点点的安慰吗？在这里，与圣洁的伴侣在一起，有这样的满足，那么在天堂里会有什么呢？在这个世界上的快乐，作为我们朝圣的快乐，有这样的满足吗？（它们并不更好；我们的房屋是朝圣者的房屋；我们的满足是旅客的满足。）如果通往天堂的道路，通往天堂的画廊，如此充满安慰，那么在另一个世界中保留的将是什么呢！一个人可以通过将自己的灵魂从小到大地提升来了解。 如果上帝为他的敌人和朋友提供的东西（如世界上所有的安慰、美食和感官对象，这些安慰对上帝的敌人和朋友都是共同的）如此优秀，以至于人们为了它们冒险牺牲自己的灵魂，并失去一切沉溺于这些东西，哦，上帝为自己的孩子们保留了多么特别的东西，为那些爱他的人保留了多么特别的东西，当与他的敌人共享的东西如此辉煌和优秀时！通过圣灵的帮助，我们可以通过这种方式来认识它们。

Those unmixed joys, those pure joys, that are full of themselves, and have no tincture in heaven, are understood by those joys we feel on earth; the joy of the Holy Ghost, which is after conflict with temptations, or after afflictions, or after hearing and meditating on good things. The heavenly joys that flow into the soul, they give us a taste of that full joy that we shall have at the right hand of God for evermore. That comfort that we shall have in heaven, in the presence of God, and of Christ, and his holy angels, is understood in some little way by the comfortable presence of God to the soul of a Christian, when he finds the Spirit of God raising him, and cheering him up, and witnessing his presence; as ofttimes, to the comfort of God's people, the Holy Ghost witnesseth a presence, that now the soul can say, God is present with me, he smiles on me, and strengtheneth me, and leads me along. This comfortable way God's children have to understand the things of heaven, by the first fruits they have here. For God is so far in love with his children here on earth, and so tender over them, that he purposes not to reserve all for another world, but gives them some taste beforehand, to make them better in love with the things there, and better to bear the troubles of this world. But alas! what is it to that that they shall know? as it is 1 John 3:2, 'Now we are the sons of God, but it appears not what we shall be.' That shall be so great in comparison of that we are, that it is said not to appear at all. It appears in the first fruits in a little beginnings; but alas! what is that to that glory that shall be! 'Our life is hid with Christ in God,' Col. 3:3. It is hid. There is no man knows it in regard of the full manifestation; because here it is covered with so many infirmities, and afflictions, and so many scorns of the world are cast upon the beauty of a Christian life; it is hid in our head Christ. It is not altogether hid, for there is a life that comes from the root, from the head Christ to the members, that quickens them; but in regard of the glory that shall be, it is a hidden life.
那些纯粹的喜悦，那些充满自身，没有天堂的痕迹的喜悦，可以通过我们在地上感受到的喜悦来理解；圣灵的喜悦，在与诱惑的斗争之后，或在受苦之后，或在听闻和沉思美好事物之后。流入灵魂的天堂喜悦，让我们尝到我们将永远在上帝右边拥有的那种满足。我们在天堂中，在上帝和基督以及他的圣天使面前的安慰，可以以某种小小的方式通过上帝对基督徒灵魂的安慰来理解，当他发现上帝的灵魂提升他，鼓励他，并见证他的存在；常常，对上帝的子民的安慰，圣灵见证了一个存在，现在灵魂可以说，上帝与我同在，他微笑着看着我，加强我，引导我前行。上帝的儿女通过他们在这里的初熟果子来理解天堂的事物。 因为上帝如此深爱他在地球上的子民，并对他们如此温柔，以至于他不打算将一切都保留到另一个世界，而是提前给他们一些品尝，让他们更加热爱那里的事物，并更好地忍受这个世界的困难。但唉！那将是什么样的认识呢？正如约翰一书 3:2 所说，“现在我们是神的儿女，将来如何，还未显明。”与我们现在的状态相比，那将是如此伟大，以至于根本无法显现。它在初熟的果实中有所显现，但唉！那与将来的荣耀相比又算得了什么呢！“你们的生命与基督一同藏在神里面。”（歌罗西书 3:3）它是隐藏的。由于这里被许多软弱、痛苦和世界的讥讽所覆盖，没有人能完全认识它；它隐藏在我们的头上基督里。它并非完全隐藏，因为有一种生命从根源、从头基督流向肢体，使他们得以复活；但就将来的荣耀而言，它是一种隐藏的生命。

Reasons. Let us consider the reasons why God will have it thus, to make it clear, before I go further. We must be modest in reasons when we speak of God's counsels and courses. I will only name them to open our understandings a little.
原因。让我们考虑上帝为何如此安排的原因，以便在我进一步阐述之前，明确这一点。当我们谈论上帝的谋划和行动时，我们必须谦虚地提出原因。我只会简单列举它们，以便稍微开启我们的理解。

1st Reason. (First.) It is enough that God will have it so. A modest Christian will be satisfied with that, that God will have a difference between heaven and earth. God's dispensation may satisfy them.
第一个原因。上帝愿意如此就足够了。一个谦虚的基督徒会满足于上帝愿意在天堂和地球之间有所区别。上帝的安排可能会让他们满意。

(Second.) God will have a difference between the warring church and the triumphing church.
（第二点。）上帝将会区分战斗中的教会和胜利中的教会。

This life is a life of faith, and not of sight. We walk and live by faith. Why? Partly to try the truth of our faith, and partly for the glory of God, that he hath such servants in the world here that will depend upon him, upon terms of faith, upon his bare word; that can say, There are such things reserved in heaven for me, I have enough. What a glory is it to God that he hath those that will trust him upon his bare word! It were no commendation for a Christian to live here in a beautiful, glorious manner, if he should see all and live by sight. If he should see hell open, and the terrors there, for him then to abstain from sin, what glory were it! The sight would force abstinence. If we should see heaven open, and the joys of it present, it were no thanks to be a good man, for sight would force it.
这个生命是信仰的生命，而不是凭眼见。我们凭信仰行走和生活。为什么？一部分是为了验证我们信仰的真理，另一部分是为了上帝的荣耀，他在世界上有这样的仆人，他们会依靠他，依靠信仰的条件，依靠他的光秃秃的话语；他们可以说，天堂为我保留了这样的事物，我已经足够了。上帝有这样的人会相信他的光秃秃的话语，这是多么的荣耀啊！如果一个基督徒在这里以美丽、光荣的方式生活，却能看到一切并凭眼见生活，那就没有什么值得称赞的了。如果他看到地狱敞开，那里的恐怖，然后戒绝罪恶，那将是多么的荣耀！视觉会迫使他戒绝。如果我们看到天堂敞开，其中的喜乐呈现在眼前，那么成为一个好人就没有什么值得感谢的了，因为视觉会迫使他成为好人。

2d Reason. The second reason is this, that God will have a known difference between hypocrites and the true children of God. If heaven were upon earth, and nothing reserved in faith and in promise, every one would be a Christian. But now the greatest things being laid up in promises, we must exercise our faith to wait for them. Now, there are none that will honour God in his word but the true Christian. That there are such excellent things reserved in another world, in comparison of which all these are base, there is none but a true Christian that will honour God upon his word, that will venture the loss of these things here for them in heaven, that will not lose those things that they have in reversion and promise for the present delights of sin for a season! Whereas the common sort, they hear say of a heaven, and happiness, and a day of judgment, &c. But in the mean time they will not deny their base pleasures and their rebellious dispositions, they will cross themselves in nothing. Do we think that God hath prepared heaven for such wretches as these? Oh let us never think of it! God therefore hath reserved the best excellencies for the time to come, in promises and in his word, if we have grace to depend upon his word, and in the mean time go on and cross our corruptions. It is an excellent condition to be so. It shews the difference that God will have between us and other men.
第二个原因是，上帝希望在伪君子和真正的上帝之子之间有一个明显的区别。如果天堂在地上，没有任何保留在信仰和应许中的东西，每个人都会成为基督徒。但是现在，最伟大的事情都被保留在应许中，我们必须行使信仰来等待它们。现在，只有真正的基督徒才会尊重上帝的话语。只有真正的基督徒才会尊重上帝的话语，愿意为了天堂中的这些东西而冒失去这些世上的东西的风险，不愿意为了一时的罪恶的快乐而失去他们在未来和应许中拥有的东西！而普通人，他们听说过天堂、幸福和审判的日子等等。但与此同时，他们不会否认自己的低级享乐和叛逆的倾向，他们在任何事情上都不会自我约束。难道我们认为上帝为这样的可怜人准备了天堂吗？哦，让我们永远不要这样想！ 因此，上帝为将来保留了最好的优点，以应许和他的话语的形式，如果我们有恩典依靠他的话语，并在此期间继续战胜我们的堕落。这是一个极好的状态。它显示了上帝对我们和其他人之间的区别。

3d Reason. Again, thirdly, our vessels could not contain it. We are incapable; our brain is not strong enough for these things. As weak brains cannot digest hot liquors, so we cannot digest a large revelation of these things. As we see St Peter was not himself in the transfiguration; he forgot himself, and was spiritually drunk with joy, with that he saw in the mount. He wot not what he said, as the scripture saith, when he said, 'Master, let us make three tabernacles,' &c., Mark 9:5. Nay, St Paul himself, the great apostle, when he saw things in heaven above expression, that could not nor might not be uttered, could not digest them, 2 Cor. 12:4. They were so great, that if he had not had somewhat to weigh him down, to balance him, he had been overturned with pride. Therefore there was a 'prick in the flesh' sent to Paul himself, to humble him, 2 Cor. 12:7. Are we greater than Paul and Peter, the great apostles of the Jews and Gentiles; when these grand apostles could not contain themselves? When they see these heavenly things, and but a glimpse of them, the one did not know what he said, and the other was humbled, by way of prevention, with a prick in the flesh; and shall we think to conceive of these things? No! we cannot; for that is to be in heaven before our time. These and the like reasons we may have to satisfy us in this, why we cannot conceive of the things to come as they are in their proper nature. God saith to Moses, when Moses would have a fairer manifestation of God, 'No man can see me and live,' Exod. 33:20. If we would see God as he is, we must die. If we would see heaven, and the joys of it as it is, we must die first. No man can see the things that the apostle here speaks of, in their proper light and excellency, but he must die first.
第三个原因。再次，第三，我们的容器无法容纳它。我们无能为力；我们的大脑对这些事情来说不够强大。就像弱小的大脑无法消化热饮料一样，我们无法消化这些事情的大揭示。正如我们所看到的，彼得在变容中不是自己；他忘记了自己，他在山上看到的事情使他在精神上陶醉于喜悦之中。正如经文所说，他说的话，如马可福音 9:5 所说的，“拉比，我们搭三座帐篷”，等等。不，甚至大使徒保罗自己，在看到无法言喻的天上的事物时，也无法消化它们，哥林多后书 12:4。它们是如此伟大，以至于如果他没有一些东西来压住他，来平衡他，他就会因骄傲而倾覆。因此，有一个“刺入肉体”被送给保罗自己，以使他谦卑，哥林多后书 12:7。我们比犹太人和外邦人的伟大使徒保罗和彼得更伟大吗？当这些伟大的使徒无法自持时，我们又怎么能自持呢？ 当他们看到这些天上的事物，只是一瞥之间，一个人不知道他在说什么，另一个人则因为预防而被刺痛了一下；那么我们能想象这些事情吗？不！我们不能；因为那就是在我们的时间之前进入天堂。这些和类似的理由可以让我们满意地解释为什么我们不能按照它们的本质来理解未来的事物。上帝对摩西说，当摩西想要更清楚地显现上帝时，'没有人能看见我而活着'（出埃及记 33:20）。如果我们想要看见上帝的真实面目，我们必须死去。如果我们想要看见天堂和其中的喜乐，我们必须先死去。没有人能够以使徒在这里所说的方式看见这些事物的真正光辉和卓越，除非他先死去。

They are not proportionable to our condition here. For God hath resolved that this life shall be a life of imperfection, and that shall be a perfect estate of perfect glory. Alas! our capacities now are not capable, our affections will not contain those excellent things. Therefore God trains us up by little and little to the full fruition and enjoying of it. Thus we see how we come to have some knowledge of them, and why we have not a full knowledge of them here.
它们与我们在这里的状况不成比例。因为上帝决定了这个生命将是一个不完美的生命，而那将是一个完美的荣耀的完美状态。唉！我们现在的能力不足，我们的情感无法容纳那些优秀的事物。因此，上帝逐渐培养我们完全享受和体验它。因此，我们看到了我们对它们有一些了解的原因，以及为什么我们在这里没有完全了解它们。

Use 1. Well, to leave this and go on. If this be so, then let us oft think of these things.
使用 1. 好吧，离开这个并继续。如果是这样的话，那么让我们经常思考这些事情。

The life of a Christian is wondrously ruled in this world by the consideration and meditation of the life of another world. Nothing more steers the life of a Christian here than the consideration of the life hereafter; not only by way of comfort, that the consideration of immortal life and glory is the comfort of this mortal base life, but likewise by way of disposition and framing a man to all courses that are good. There is no grace of the Spirit, in a manner, but it is set on work by the consideration of the estate that is to come; no, not one.
基督徒的生活在这个世界上受到对另一个世界生活的思考和沉思的奇妙支配。在这里，没有什么比对来世生活的思考更能引导基督徒的生活；不仅仅是因为对不朽的生命和荣耀的思考是这个有限的生命的安慰，而且还因为这样能够使人适应和塑造一切善行。几乎没有一种属灵的恩典不是通过对未来境况的思考而发挥作用的。

What is the work of faith? 'It is the evidence of things not seen,' Heb. 11:1. It sets the things of another world present before the eye of the soul, and in that respect it is victorious. It conquers the world, because it sets a better world in the eye. Where were the exercise of faith, if it were not for hope of such an estate which feeds faith? The excellency of faith is, that it is about things not seen. It makes things that are not seen to be seen; it hath a kind of omnipotent power; it gives a being to things that have none, but in the promise of the speaker.
信心的工作是什么？希伯来书 11:1 说：“信就是所望之事的实底，是未见之事的确据。”它将另一个世界的事物呈现在灵魂的眼前，在这方面它是胜利的。它征服了世界，因为它在眼中展示了一个更美好的世界。如果没有对滋养信心的这种地位的希望，信心的运行在哪里？信心的卓越之处在于它关乎未见之事。它使那些未见之事被看见；它具有一种全能的力量；它赋予那些本无实体的事物存在，但只存在于说话者的应许中。

And for hope, the very nature of hope is to expect those things that faith believes. Were it not for the joys of heaven, where were hope? It is the helmet of the soul, to keep it from blows and temptations. It is the anchor of the soul, that being cast within the veil into heaven, stays the soul in all the waves and troubles in this world. The consideration of the things to come exerciseth this grace of hope. We look within the veil, and cast anchor there upward, and not downward; and there we stay ourselves in all combustions and confusions by the exercise of hope, Heb. 6:19.
对于希望而言，希望的本质就是期待那些信仰所相信的事情。如果没有天堂的喜乐，希望又在何处？它是灵魂的头盔，保护它免受打击和诱惑。它是灵魂的锚，被投入天堂的帷幕中，使灵魂在这个世界的所有波浪和困扰中保持稳定。对未来的考虑锻炼了这种希望的恩典。我们向内看，向上投下锚，而不是向下；通过希望的实践，我们在所有的动荡和混乱中保持自己，希伯来书 6:19。

And where were patience? If it were not for a better estate in another world, a Christian 'of all men were most miserable,' 1 Cor. 15:19. Who would endure anything for Christ, if it were not for a better estate afterwards?
耐心在哪里？如果不是为了来世更好的境地，基督徒“比众人更可怜”，哥林多前书 15:19。如果没有来世更好的境地，谁会为了基督忍受任何事情呢？

And so for sobriety. What forceth a moderate use of all things here? The consideration of future judgment, that made even Felix to tremble, Acts 24:25. The consideration of the estate to come, causes that we surfeit not with the cares of the world and excess, but do all that may make way for such a glorious consideration.
所以，对于清醒来说。是什么促使我们在这里对所有事物保持适度的使用？是对未来审判的考虑，即使是费利斯也因此而颤抖，使徒行传 24:25。对未来的考虑使我们不会因为世俗的忧虑和过度而过量，而是尽一切可能为这样一个光荣的考虑铺平道路。

What enforceth the keeping of a good conscience in all things? St Paul looked to the resurrection of the just and of the unjust; and this made him exercise himself to keep a good conscience.
什么使人在一切事情上保持良好的良心？圣保罗注视着义人和不义人的复活；这使他努力保持良好的良心。

And so purity and holiness, that we take heed of all defilements in the world, that we be not 'led away with the error of the wicked,' 2 Peter 3:17; but 'keep ourselves unspotted,' James 1:27. What forceth this but the consideration of a glorious condition in another world! 'He that hath this hope purgeth himself,' 1 John 3:3. There is a purgative power in hope; a cleansing efficacy, that a man cannot hope for this excellent condition, but it will frame and fit the soul for that condition. Can a man hope to appear before a great person, and not fit himself in his deportment and attire beforehand, to please the person before whom he appears? So whosoever hopes to appear before Christ and God, of necessity that hope will force him to purge himself. Let us not stand to search curiously into particulars, what the glory of the soul or of the body shall be (the apostle discovers it in general, we shall be 'conformed to Christ our head in soul and body'), but rather study how to make good use of them; for therefore they are revealed beforehand in general.
因此，纯洁和圣洁，我们要谨防世界上的一切污染，不要被“邪恶的错误”引诱，彼得后书 3:17；而要“保持自己无瑕疵”，雅各书 1:27。这是什么原因呢？不过是考虑到另一个世界的荣耀地位！“凡向他有这指望的，就洁净自己”，约翰一书 3:3。希望中有一种净化的力量；一种净化的功效，一个人不能希望拥有这种卓越的地位，而不会塑造和适应灵魂以适应那种地位。一个人能希望在伟大的人面前出现，而不事先在举止和着装上使自己适应以取悦那个人吗？所以，无论谁希望在基督和上帝面前出现，那种希望必然会迫使他净化自己。让我们不要过分纠结于细节，灵魂或身体的荣耀将是什么样子（使徒总结说，我们将“在灵魂和身体上与我们的头基督相似”），而是要研究如何善用它们；因为它们之所以事先被揭示出来，是为了这个目的。

Use 2. And withal to humble ourselves, and to say with the psalmist, 'Lord, what is man, that thou so far considerest him?' Ps. 8:4; sinful man, that hath lost his first condition, and hath betrayed himself to thine and his enemy; to advance him to that estate, 'that neither eye hath seen, nor ear heard,' &c. This consideration will make us base in our own eyes.
使用 2。并且谦卑自己，与诗篇作者一同说：“主啊，人算什么，你竟如此关注他？”（诗篇 8:4）；有罪的人，失去了最初的状态，背叛了自己和你的敌人；提升他到那个境地，“眼睛未曾看见，耳朵未曾听闻”等等。这种思考会让我们在自己的眼中变得卑微。

Shall not we presently disdain any proud conceits? Shall we talk of merit? What can come from a creature that shall deserve things that 'eye hath not seen nor ear heard;' that such proud conceits should enter into the heart of man? Surely grace never entered into that man's heart, that hath such a conceit to entertain merit. Shall a man think by a penny to merit a thousand pounds; by a little performance to merit things that are above the conceit of men and angels? But a word is enough that way.
我们难道不应该立即鄙视任何傲慢的自负吗？我们要谈论功绩吗？有什么可以来自一个生物，它应该得到“眼睛未见，耳朵未听”的东西；这样傲慢的自负怎么会进入人的心中呢？确实，恩典从未进入那个人的心中，他有这样的自负来招待功绩。一个人会认为用一分钱就能值得一千英镑；用一点点表现来值得超越人类和天使的想象的东西吗？但是，一句话就足够了。

Use 3. And with humiliation, take that which always goes with humiliation, thankfulness, even beforehand. When the apostle St Peter thought of the 'inheritance immortal and undefiled,' &c., he begins, 'Blessed be God, the Father of our Lord Jesus Christ,' &c., 1 Peter 1:3, 4. He could not think of these things without thankfulness to God. For we should begin the life of heaven upon earth, as much as may be; and what is that but a blessing and praising of God? Now we cannot more effectually and feelingly praise God, than by the consideration of what great things are reserved for us; for faith sets them before the soul as present, as invested into them. Now if we were in heaven already, we should praise God, and do nothing else. Therefore faith making them sure to the soul, as if we had them, sets the soul on work to praise God, as in Eph. 1:3, and in 1 Peter 1:3. St Peter and Paul, they could never have enough of this. Thus we should do, and cheer and joy our hearts in the consideration of these things in all conflicts and desolations. We little think of these things, and that is our fault. We are like little children that are born to great matters, notwithstanding not knowing of them, they carry not themselves answerable to their hopes. But the more the children grow into years, the more they grow in spirit and conceits,* and carriage fitting the estates they hope for.
用第三个。并且在屈辱中，带着屈辱所带来的东西，感恩，甚至是事先感恩。当使徒圣彼得想到“不朽的、无瑕疵的产业”等等时，他开始说：“愿颂赞归与我们主耶稣基督的父神，”彼得前书 1:3, 4。他不能不感谢上帝。因为我们应该尽可能地在地上开始天堂的生活；那不就是祝福和赞美上帝吗？现在我们不能更有效地和真切地赞美上帝，除非考虑到为我们保留的伟大事物；因为信心将它们呈现在灵魂面前，就像它们已经成为我们的一样。现在，如果我们已经在天堂了，我们应该赞美上帝，除此之外什么都不做。因此，信心使它们对灵魂来说是确定的，就像我们已经拥有它们一样，使灵魂开始赞美上帝，就像在以弗所书 1:3 和彼得前书 1:3 中所说的那样。圣彼得和保罗，他们永远不会对此感到满足。因此，在所有的冲突和荒凉中，我们应该这样做，以及在考虑这些事情时，使我们的心灵欢欣和喜乐。我们很少想到这些事情，这是我们的过错。 我们就像是出生在伟大事物中的小孩子，尽管对它们一无所知，但他们并不对自己的希望负责。然而，随着孩子们逐渐长大，他们的精神和想法也越来越丰富，他们的行为也适应了他们所期望的地位。

So it is with Christians at the first; when they are weak they are troubled with this temptation and with that, with this loss and with that cross; but when a Christian grows to a full stature in Christ, every petty cross doth not cast him down. He thinks, What! shall I be dejected with this loss, that have heaven reserved for me? Shall I be cast down with this cross, that have things that 'eye hath not seen nor ear heard,' &c., prepared for me? He will not. He makes use of his faith to fetch comfort from these things that are reserved for him, that are inexpressible and inconceivable.
基督徒初信时也是如此；当他们软弱时，他们会受到这种诱惑和那种困扰，这种损失和那种十字架；但当一个基督徒在基督里长大成熟时，每一个小小的十字架都不能使他沮丧。他会想，什么！我会因为这个损失而沮丧吗？我不是有天堂等着我吗？我会因为这个十字架而被击倒吗？我不是有眼睛未见、耳朵未听到的事物等待着我吗？他不会。他运用他的信心从那些为他保留的、无法言喻和无法想象的事物中寻求安慰。

Use 4. And let us comfort ourselves in all the slightings of the world. A man that hath great hopes in his own country, if he be slighted abroad, he thinks with himself, I have other matters reserved elsewhere, and I shall have another manner of respect when I come home. The world it knows not God, nor Christ, nor us. Shall not we be content to go up and down as unknown men here, when God the Father and Christ our Saviour are unknown? There are better things reserved at home for us. Therefore let us digest all the slightings and abusage of carnal men. And let us not I envy them their condition that is but for term of life, use it as well as they will; that hath a date that will be out we know not how soon. Alas! all their happiness it is but a measured happiness; it is within their understandings; their eyes can see it and their ears can hear it, and when they can neither see nor conceive more in this world, then there is an end of all their sensible* happiness. Shall we envy, when they shall shortly be turned out naked out of this world to the place of torment? We should present them to us as objects of pity, even the greatest men in the world, if we see by their carriage they be void of grace; but not envy any condition in this world. But what affection is due and suiting to the estate of a Christian? If we would have the true affection, it is admiration and wonderment. What is wonderment? It is the state and disposition of the soul toward things that are new and rare and strange; that we can give no reason of, that are beyond our reach. For wise men wonder not, because they see a reason, they can compass things.† But a Christian cannot but wonder, because the things prepared are above his reach. Yea, when he is in heaven, he shall not be able to conceive the glory of it. He shall enter into it; it shall be above him; he shall have more joy and peace than he can comprehend. The joy that he hath there it is beyond his ability and capacity, beyond his power; he shall not be able to compass all. It shall be a matter of wonder even in heaven itself, much more should it be here below. Therefore the holy apostles, when they speak in the Scriptures of these things, it is with terms of admiration and wonderment, 'joy unspeakable and glorious,' 1 Peter 1:8, and 'peace that passeth understanding,' Philip. 4:7; and when they speak of our deliverance out of the state of darkness into the state of grace, they call it a being 'brought out of darkness into his marvellous light,' 1 Peter 2:9. And so 'God loved the world,' he cannot express how, John 3:16. 'Behold what love hath I the Father shewed us, that we should be called the sons of God,' 1 John 3:1. To be called, and to be, is all one with God; both beyond expression
在世界的轻视中，让我们安慰自己。一个在自己的国家有着伟大希望的人，如果在国外受到轻视，他会想到，我在其他地方还有其他事情要做，当我回家时，我会得到另一种尊重。世界不认识上帝，不认识基督，也不认识我们。当上帝父和我们的救主基督不被认识时，我们难道不愿意在这里像陌生人一样四处走动吗？在家里，我们有更好的事情等着我们。因此，让我们消化所有肉体的轻视和虐待。让我们不要嫉妒他们的状况，那只是有限的生命期限，他们可以随心所欲地利用它；它有一个我们不知道多快就会结束的日期。唉！他们所有的幸福只是一种有限的幸福；它在他们的理解范围内；他们的眼睛可以看到它，他们的耳朵可以听到它，当他们在这个世界上既看不见也无法想象更多的时候，他们所有的感性幸福就结束了。当他们不久后被赤身裸体地赶出这个世界到折磨之地时，我们会嫉妒吗？ 如果我们看到他们的举止缺乏优雅，即使是世界上最伟大的人，我们也应该将他们视为可怜的对象；但不要嫉妒这个世界上的任何境况。但是，作为一个基督徒，我们应该有什么样的情感呢？如果我们想要真正的情感，那就是钦佩和惊叹。什么是惊叹？它是灵魂对于新奇、罕见和奇怪的事物的状态和倾向；我们无法给出理由，它们超出了我们的能力。因为智者不会惊讶，因为他们看到了理由，他们可以掌握事物。但是一个基督徒不得不惊讶，因为所准备的事物超出了他的能力。是的，当他在天堂时，他将无法理解其中的荣耀。他将进入其中；它将超越他；他将拥有比他能理解的更多的喜乐和平安。他在那里拥有的喜乐超出了他的能力和容量，超出了他的力量；他将无法掌握所有。即使在天堂本身，这也是一个令人惊讶的事情，更何况在这个世界下呢。 因此，圣徒使徒在圣经中谈到这些事情时，用的是赞叹和惊叹的词语，如彼得前书 1:8 中的“无法言喻的喜乐”和腓立比书 4:7 中的“超乎人所能理解的平安”。当他们谈到我们从黑暗状态中得救进入恩典状态时，他们称之为“从黑暗中被带到他奇妙的光明”（彼得前书 2:9）。所以，“神爱世人”，他无法表达（约翰福音 3:16）。看哪，父赐给我们何等的慈爱，使我们得称为神的儿女（约翰一书 3:1）。被称为，以及成为，与上帝是一体的；都超越了言语的表达

Use 5. Again, if this be so that God hath provided such things as neither 'eye hath seen nor ear hath heard,' &c, beg of God first the Spirit of grace to conceive of them as the Scripture reveals them, and then beg of God a further degree of revelation, that he would more and more reveal to us by his Spirit those excellent things. For the soul is never in a better frame than when it is lift up above earthly things. When shall a man use the world as though he used it not? When he goes about his business in a commanding manner, as seeing all things under him; when he is raised up to conceive the things that are reserved for him above the world. That keeps a man from being drowned in the world. What makes men drowned in the world to be earth-worms? They think of no other heaven but this; they have no other thing in their eye. Now by the Spirit discovering these things to them that have weaned souls, it makes them go about the things of the world in another manner. They will do them, and do them exactly, with conscience and care, considering that they must give an account of all; but they will do them with reserved affections to better things. Therefore let us oft think of this, and labour to have a spirit of faith to believe them that they are so, that there are such great things; and then upon believing, the meditation of such excellent things will keep the soul in such a frame as it will be fit for anything without defiling of itself. A man that hath first faith that these things are so, and then that hath faith exercised to think and meditate what these things are, he may be turned loose to any temptation whatsoever. For first of all, if there be any solicitation to any base sin, what will he think? Shall I for the pleasures of sin for a season, if not lose the joys of heaven and happiness that 'eye hath not seen,' &c., yet surely I shall lose the comfort and assurance of them. A man cannot enjoy the comfort of heaven upon earth without self-denial and mortification. Shall I lose peace of conscience and joy in the Holy Ghost for these things? When Satan comes with any bait, let us think he comes to rob us of better than he can give. His bait is some present pleasure, or preferment, or contentment here. But what doth he take from us? That which 'eye hath not seen, nor ear heard,' &c. He gives Adam an apple, and takes away paradise. Therefore in all temptations consider not what he offers, but what we shall lose; at least the comfort of what we shall lose. We I shall lose the comfort of heaven, and bring ourselves to terrors of conscience.
再次使用第五点，如果上帝确实提供了既没有"眼睛看见，耳朵听闻"的事物，那么首先向上帝祈求恩典的灵，按照圣经所揭示的方式来理解这些事物，然后再向上帝祈求更深层次的启示，让他的灵更多地向我们启示这些美好的事物。因为灵魂从未比当它超越尘世的事物更好的状态。当一个人如何使用世界，就好像他并没有使用它？当他以一种有权威的方式去处理自己的事务，看到一切都在他的掌控之下；当他提升自己去理解那些为他保留在世界之上的事物。这使得一个人不会被世界淹没。是什么让人们沉溺于世界成为蠕虫？他们只想着这个天堂，他们眼中没有其他东西。现在，通过圣灵向那些已经戒除了世俗的人揭示这些事物，使他们以不同的方式去处理世界的事务。他们会去做这些事情，并且会做得非常认真，有良心和关心，考虑到他们必须对所有事情负责；但他们会保留对更美好事物的感情。 因此，让我们经常思考这一点，并努力拥有一种有信心的精神去相信它们是真实的，有这样伟大的事情存在；然后在相信之后，对这些优秀事物的沉思将使灵魂保持在一种状态中，以便适应任何事情而不玷污自己。一个首先相信这些事情是真实的人，然后通过思考和沉思这些事情来锻炼信仰的人，他可以被放任于任何诱惑之中。首先，如果有任何引诱去犯任何卑鄙的罪恶，他会怎么想？为了暂时的罪恶的快乐，如果不是为了失去天堂的喜乐和幸福，那么至少我会失去对它们的安慰和保证。一个人在地上不能享受天堂的安慰，除非他自我否定和克制。为了这些事情，我会失去良心的平安和圣灵的喜乐吗？当撒旦带着任何诱饵来的时候，让我们想一想他是来夺走比他能给予的更好的东西。他的诱饵是一些眼前的快乐、地位或满足。但他从我们这里拿走了什么？那些“眼睛没有看见，耳朵没有听见”等等的东西。 他给亚当一个苹果，夺走了天堂。因此，在所有的诱惑中，不要考虑他所提供的，而是我们将会失去什么；至少是我们将会失去的安慰。我们将会失去天堂的安慰，使自己陷入良心的恐惧中。

Religion is not so empty a thing as that we need to be beholding to the devil for any preferment, or riches, or contentment, or pleasure. Hath God set up a profession of religion, and do we think that we must be beholding to his, and our enemy, for any base contentments? No. It is a disparagement to our religion, to our profession and calling, and to our Lord and Master we serve, to think that he will not provide richly for his. You see here he hath prepared things that 'eye hath not seen,' &c.
宗教并非如此空洞，以至于我们需要向魔鬼寻求任何地位、财富、满足或快乐。上帝设立了宗教的职业，难道我们认为我们必须向他和我们的敌人寻求任何卑劣的满足吗？不。这是对我们的宗教、我们的职业和呼召，以及我们所侍奉的主人的贬低，认为他不会丰富地供养他的子民。你们看到，他已经准备了“眼睛未曾看见”的事物，等等。

And by this likewise we may judge of the difference of excellencies; the difference of degrees of excellencies may be fetched from hence. The things that the eye can see they may be excellent good things, but if the eye can see them there is no great matters in them. The thing that the ear hears by reports are more than the eye sees. We may hear much that we never saw, yet if we can hear them and conceive of them upon the hearing, they are no great matters, for the soul is larger than they. We conceive more than we can hear; the conceit is beyond sight and hearing. If we can conceive the compass and latitude of anything, it is no great matter, for it is within the reach, and model, and apprehension of man's brain; it is no wondrous matter. Ay, but then the things that are most excellent of all they are above sight and beholding and hearing and conceit, that the soul cannot wholly compass and reach them. Those are the excellent things of all. The rule of excellency is to know what we can conceive, and what is beyond our comprehension. The wit of man can conceive all things under the heavens. All the knowledge we have comes within the brain of man; the government of states and the like. Oh but the things that God hath provided for his never came wholly within the brain of man, and therefore they are the most excellent!
通过这样，我们也可以判断卓越之间的差异；卓越程度的差异可以从这里得出。眼睛能看到的东西可能是很好的东西，但如果眼睛能看到它们，它们就没有什么了不起的地方。耳朵通过听说的事情比眼睛看到的事情更多。我们可能听到很多我们从未见过的事情，但如果我们能听到它们并在听到时构思它们，它们就不是什么了不起的事情，因为灵魂比它们更大。我们能够构思的比我们能听到的更多；构思超越了视觉和听觉。如果我们能够构思出任何事物的范围和广度，那就没什么了不起的，因为它在人类大脑的范围、模型和理解之内；这不是什么奇妙的事情。是的，但是最卓越的事物是超越视觉、观看、听觉和构思的，以至于灵魂无法完全理解和达到它们。那些才是最卓越的事物。卓越的规则是要知道我们能够构思什么，以及我们无法理解的是什么。人类的智慧可以构思出天下万物。 我们所拥有的所有知识都源自人类的大脑；国家的治理等等。哦，但上帝为他的子民所提供的事物并不完全来自人类的大脑，因此它们是最优秀的！

And so by way of contraries for ills; what are the greatest ills? Those that the eye can see, that we can feel, and hear of, and conceive? Oh no. The greatest ills are those torments that never eye saw, that ear never heard of. It is to be in hell to know these things. They are beyond our conceit. 'The worm that dies not, fire unquenchable,' Mark 9:43, the things above our apprehension are the most terrible things. It is not the gout or the stone. Men feel these things, and yet suffer them with some patience. These are not the greatest ills, but those of another world that are reserved for God's enemies; as the best things are those that are reserved for his friends.
所以通过对比来避免痛苦；什么是最大的痛苦？那些眼睛能看到的，我们能感受到、听到和想象到的吗？哦不。最大的痛苦是那些从未被眼睛见过，从未被耳朵听说过的折磨。了解这些事情就像身处地狱。它们超出了我们的理解。"不死的虫子，不能熄灭的火"（马可福音 9:43），超出我们理解的事物是最可怕的事物。不是痛风或结石。人们感受到这些事情，但还是能以一些耐心忍受。这些不是最大的痛苦，而是为上帝的敌人保留的另一个世界的痛苦；而最好的事物是为他的朋友保留的。

Therefore let us make use of our understandings in laying things together, and make use of God's discovery of the state of Christianity, the excellencies of religion. Why doth God reveal these things in the word? That we should oft meditate of them, and study them, that we may be heavenly-minded. For there are none that come to heaven but they must have a taste of these beforehand. There are none ever enjoy them in perfection. When the day of revelation shall come (the gospel now is the time of revelation, but the day of revelation is the time of judgment), then shall we be revealed what we are. But in the mean time there is a revelation by the Spirit in some beginnings of these things, or else we shall never come to have the perfection of them in heaven. If we know not what peace, and joy, and comfort, and the communion of the saints, and the change of nature is here in sanctification, we shall never know in heaven the fulfilling of it.
因此，让我们利用我们的理解力来将事物联系在一起，并利用上帝对基督教状态的发现，宗教的卓越之处。上帝为什么在圣经中揭示这些事情？为了我们经常思考它们，研究它们，以便我们可以心存天国。因为只有尝试过这些事情的人才能进入天堂。没有人能够完全享受它们。当启示的日子来临时（福音现在是启示的时期，但启示的日子是审判的时期），我们将被揭示我们的真实面貌。但在此期间，圣灵通过一些初步的启示来揭示这些事情，否则我们将永远无法在天堂中完全拥有它们。如果我们不知道在成圣中的平安、喜乐、安慰、圣徒的交通和性格的改变是什么，我们将永远无法在天堂中体验到它的实现。

And those that have the first fruits here, if they be in a state of growth, that they desire to grow better continually, they shall, no question, come to the perfection; for God will not lose his beginnings. Where he gives earnest, he will make up the bargain.
而那些在这里拥有初果的人，如果他们处于成长状态，不断渴望变得更好，毫无疑问，他们将达到完美；因为上帝不会放弃他的开端。他给予了诚意，他会完成交易。

Therefore let us all that know a little what these things are by the revelation of the Spirit, let us be glad of our portion. For God that hath begun, he will surely make an end.
因此，让我们所有凭借圣灵的启示对这些事情有一点了解的人，让我们为我们所拥有的份额感到高兴。因为上帝已经开始，他必定会完成。

The affection and bent and frame of soul due to these things is admiration, and not only simple hearing. If these things in their beginnings here be set out by words of admiration, 'peace that passeth understanding,' and 'joy unspeakable and glorious,' what affection and frame of spirit is suitable to the hearing of those things that are kept for us in another world! If the light that we are brought into here be admirable, great (we are brought out of darkness into admirable wonderful light), if the light of grace be so wonderful to a man that comes out of the state of nature, as it is indeed (a man comes out of a damp into a wonderful clear light), what then is the light of glory! Therefore let us often think of it. Those that are born in a prison, they hear great talk of the light, and of the sun, of such a glorious creature; but being born in prison, they know not what it is in itself. So those that are in the prison of nature, they know not what the light of grace is. They hear talk of glorious things, and have conceits of them. And those that here know not the glory that shall be after, when they are revealed, that affection that is due to them is admiration and wonderment. 'So God loved the world, that he gave his only begotten Son,' John 3:16; and 'Behold what love the Father hath shewed to us, that we should be called the sons of God,' 1 John 3:1. What love! He could not tell what, it is so admirable; and to know the love of God, that is above all knowledge! Who can comprehend the love of God, that gave his Son! Who can comprehend the excellency of Christ's gift! The joys of heaven by Christ, and the misery of hell, from which we are delivered and redeemed by Christ! These things come from the gospel, and the spring from whence they come is the large and infinite and incomprehensible love of God. And if it be so, what affection is answerable but admiration? Behold what love! If God have so loved flesh and blood, poor dust and ashes, so as to be heirs of heaven, and of such glory as eye sees not, nor cannot in this world; nor ear hears not; nor hath entered into the heart of man, till we come fully to possess them; let us labour to admire the love of God herein.
由于这些事物所带来的情感、倾向和心灵结构是令人钦佩的，而不仅仅是简单的听闻。如果这些事物在这里的起初就被赞叹的话所描述，那么对于我们在另一个世界中所保留的事物，适合的情感和心灵结构是什么呢！如果我们在这里所经历的光明是令人钦佩的、伟大的（我们从黑暗中被带入了令人钦佩的奇妙光明），如果恩典之光对于一个从自然状态中走出来的人来说是如此奇妙，正如它确实是的（一个人从潮湿中走出来进入了一个奇妙的明亮光明），那么荣耀之光又是什么呢！因此，让我们经常思考它。那些在监狱中出生的人，他们听到了关于光明和太阳的伟大谈论，以及关于这样一个辉煌的生物；但是由于在监狱中出生，他们不知道光明本身是什么。同样，那些处在自然监狱中的人，他们不知道恩典之光是什么。他们听到了关于辉煌事物的谈论，并对此有一些概念。而那些在这里不知道将来的荣耀的人，当它们被揭示出来时，对它们应有的情感就是钦佩和惊奇。 神如此爱世人，以致赐下他独生的儿子，约翰福音 3:16；看哪，父赐给我们的是何等的慈爱，使我们得称为神的儿女，约翰一书 3:1。何等的爱！无法言喻，如此令人赞叹；而要认识神的爱，那是超越一切知识的！谁能理解神所赐下他的儿子的爱！谁能理解基督的恩赐的卓越！天堂的喜乐，是基督所带来的；地狱的痛苦，是我们被基督所拯救和赎回的！这些都来自福音，而它们的源泉是神广大、无限、难以理解的爱。既然如此，有什么情感能与之相对应，除了赞叹呢？看哪，何等的爱！如果神如此爱肉身和血脉、贫弱的尘土和灰烬，以致使我们成为天堂的继承人，享受眼睛未曾见到、在这世界上无法体验的荣耀；耳朵未曾听到；人的心未曾领悟，直到我们完全拥有它们；让我们努力赞叹神在其中所显露的爱。

And labour to know more and more our inheritance, as we grow in years, as children do. They search into the great matters their parents leave them, and the nearer they come to enjoy them, the more skill they have to talk of them. So should we: the more we grow in Christianity and in knowledge, the more we should be inquisitive after those great things that our Father hath provided in another world. But to go on.
努力了解我们的遗产，随着年龄的增长，就像孩子们那样。他们探索父母留给他们的重要事物，越接近享受这些事物，他们就越有能力谈论它们。我们也应该如此：我们在基督教和知识上越长大，就越应该对父亲在另一个世界中提供的伟大事物感到好奇。但是要继续。

How shall we know whether these things be prepared for us or no? whether we be capable of these things or no? God hath prepared them, and he hath prepared them for those that love him; but how shall we know that God hath prepared them for us?
我们如何知道这些事情是否为我们准备好了？我们是否有能力做这些事情？上帝已经准备好了它们，并且他为那些爱他的人准备了它们；但我们如何知道上帝为我们准备了它们？

In a word, whom God hath prepared great matters for, he prepares them for great matters. We may know by God's preparing of us, whether he hath prepared for us. God prepared paradise before Adam was created: so God prepares paradise, he prepares heaven before we come there. And we may know that we shall come to possess that, if we be prepared for it. What preparation? If we be prepared by a spirit of sanctification, and have holy desires and longing after those excellent things; for certainly there is preparation on both sides. It is prepared for us, and us for it. It is kept for us, and we are kept for it. Whom God keeps heaven for, he keeps them for heaven in a course of piety and obedience. We may know it by God's preparing of us, by loosing us from the world, and sanctifying us to himself. Thus a man may know whether those great things be prepared for him or no.
总之，上帝为那些他预备了伟大事物的人，他也会为他们预备伟大事物。我们可以通过上帝对我们的预备来知道他是否为我们预备了。上帝在亚当被创造之前就预备了伊甸园：所以上帝在我们到达那里之前就预备了天堂。如果我们为此做好了准备，我们就可以知道我们将来会拥有它。什么样的准备？如果我们被圣化的灵所准备，并对那些卓越的事物有着圣洁的渴望和向往；因为无疑地，准备是双方的。它为我们准备好了，我们也为它准备好了。它为我们保留着，我们也为它保留着。上帝为天堂保留的人，他也为天堂保留着他们，让他们过着虔诚和顺从的生活。我们可以通过上帝对我们的预备来知道这一点，通过解脱我们离开世界，并使我们成为他自己的圣洁之人。因此，一个人可以知道这些伟大的事物是否为他准备好了。

But the especial thing to know whether they be provided for us or no is love. God hath prepared them for them that love him: not for his enemies. He hath prepared another place, and other things for them; those torments that 'eye hath not seen, nor ear heard, nor hath entered into the heart of man,' for those that are his enemies, that would not come under his government; but these things are prepared 'for those that love him.'
但要知道它们是否为我们准备，最重要的是爱。上帝为那些爱他的人准备了它们，而不是为他的敌人。他为他们准备了另一个地方和其他事物；那些折磨是“眼睛未见，耳朵未听到，人心未曾想到”的，是为那些敌人准备的，他们不愿接受他的统治；但这些事物是为“那些爱他的人”准备的。

'For those that love him.' Especially that love is all in all, in the disposition of a holy man. All graces are one in the spring, which is love. They are several in the branches, but they are one in the root.
对于那些爱他的人。尤其是在一个圣洁人的性情中，爱是一切。所有的恩典都源自爱。它们在枝干上是多样的，但在根部却是一体的。

Thus you have heard the use we are to make of this, that there is a reservation of a glorious condition for the people of God so great that neither 'eye hath seen,' &c.
因此，你已经听说了我们要利用这一点，即为上帝的子民保留了一个如此伟大的荣耀状态，以至于“眼睛未曾看见”，等等。

But who be the parties that God hath prepared these things for?
但是，上帝为谁准备了这些事情的参与者呢？

'For them that love him.'
为了那些爱他的人。

This is the fourth part, the disposition of the parties for whom, 'for them that love him.'
这是第四部分，关于那些爱他的人的安排。

Quest. 1. Why not for those that God hath elected? Why doth he not go to the root of all? The great things that God hath prepared for those that he hath chosen to salvation? No. That is out of our reach. He would not have us to go to heaven, but rather go to our own hearts. We must search for our election, not above ourselves, but within ourselves.
问题 1：为什么不为那些上帝所选中的人而做呢？为什么他不从根本上解决一切问题呢？上帝为那些他选择拯救的人所准备的伟大事物呢？不，那是超出我们能力范围的。他不希望我们去天堂，而是希望我们去自己的内心。我们必须寻找我们的选举，不是在我们之上，而是在我们之内。

Quest. 2. Why doth he not say, to them that believe in him, because faith is the radical grace from whence the rest spring?
为什么他不对那些相信他的人说，因为信仰是其他一切恩典的根本来源？

Ans. But faith is a hidden grace many times; and the apostle's scope is to point to such a disposition, that every one may know, that is more familiar. Sometimes faith is hidden in the root, and it is shewed in the effect more than in itself, in love. A poor Christian that is in the state of grace, that saith, 'Oh, I cannot believe,' ask him if he love God. Oh yes; he loves the preaching of the word; he loves good people and good books, and the like. When he cannot discover his faith, he can his love. Therefore the Holy Ghost sets it out by the more familiar disposition, by love rather than faith.
但是信仰往往是一种隐藏的恩典；使徒的目的是指出这样一种倾向，让每个人都能知道，这种倾向更加熟悉。有时候，信仰隐藏在根源中，它在效果上比在自身上更加显现，即在爱中。一个贫穷的基督徒，处于恩典的状态，他说：“哦，我不能相信”，问他是否爱上帝。哦，是的；他喜欢听道；他喜欢好人和好书，等等。当他无法发现自己的信仰时，他可以发现自己的爱。因此，圣灵通过更加熟悉的倾向，即通过爱而不是信仰来表达它。

Quest. 3. Why doth he not say, For those that God loves? God's love is the cause of our love.
为什么他不说，因为上帝爱他们呢？上帝的爱是我们爱的原因。

Ans. Because God's love is manifested more familiarly by our love to him; for that is always supposed. Wheresoever there is love to God, and good things, there is God's love first. For our love to God is but a reflection of that love he bears to us. First, he shines on us, and then the beams of our love reflect upon him. Therefore he need not say, whom God loves (though that be the cause of all), but who love God; and know thereby that he loves them.
因为上帝的爱通过我们对他的爱更加熟悉地显现出来；因为这总是被假定的。无论在哪里有对上帝和美好事物的爱，首先存在的是上帝的爱。因为我们对上帝的爱只是他对我们的爱的反映。首先，他照耀我们，然后我们对他的爱的光芒反射回去。因此，他不需要说上帝爱谁（尽管这是一切的原因），而是谁爱上帝；并且通过此了解他爱他们。

Quest. 4. But why for them that love him more than for any other thing?
但为什么对于那些比任何其他事物都更爱他的人呢？

Ans. Because all can love. Therefore he sets down this affection. There is no man living, not the poorest lazar* in the world, that hath a heart and affections, but he can love. He doth not say, that are prepared for this great Christian, and that learned Rabbi. No. But for all that love him, be they poor or rich, great or small, all those that love him. Therefore he sets down that to cut off all excuses. Yea, and all that love him, be they never so many, are sure to have these great things prepared for them. God hath 'prepared these things for those that love him.'
因为所有人都能爱。因此，他表达了这种情感。世上没有一个活着的人，即使是最贫穷的乞丐，他们都有心和感情，他们都能爱。他并没有说，是为这位伟大的基督徒或者那位博学的拉比准备的。不是的。而是为所有爱他的人，无论他们贫穷还是富有，伟大还是渺小，所有爱他的人。因此，他明确表示要消除所有的借口。是的，所有爱他的人，无论他们有多少，都能确保为他们准备这些伟大的事物。上帝已经为那些爱他的人准备了这些事物。

To come therefore to some observations. The first general thing is this, that
因此，对一些观察进行总结。第一个总体观点是，

Obs. God doth qualify all those in this world, that he hath prepared heaven and happiness for in another world.
上帝在这个世界上使所有那些他为另一个世界准备了天堂和幸福的人有资格。

The cause of it is his free love. But if you ask me what qualifications the persons must have? They are such as 'love him.' This is not the proper cause why, but the qualification of the persons for whom these things are. There must be an inward disposition and qualification, before we come to heaven. All those that hope for heaven without presumption must have this qualification, they must be such as 'love him.'
原因是他的自由恋爱。但如果你问我这些人必须具备什么资格？他们必须是那些“爱他”的人。这不是正确的原因，而是这些事情所适用的人的资格。在我们进入天堂之前，必须有内在的性格和资格。所有那些希望在没有傲慢的情况下进入天堂的人都必须具备这个资格，他们必须是那些“爱他”的人。

Why?
为什么？

Reasons. The Scripture is plain, (1.) No unclean thing shall enter into heaven. No whoremonger, or drunkard, or filthy person. Be not deceived, saith the apostle, you think God is merciful, and Christ died, &c., but neither such, nor such as you are (and your consciences tell you so) shall ever enter into heaven, 1 Cor. 6:9, seq. We must not think to come è cœno in cœlum, out of the mire and dirt of sin into heaven. There is no such sudden getting into heaven; but there must be an alteration of our dispositions, wrought by the Spirit of God, fitting us for heaven.
原因。经文是明确的，（1）没有不洁之物能进入天堂。淫乱者、醉鬼、污秽之人都不行。使徒说，不要被欺骗，你们以为上帝是仁慈的，基督已经死了，等等，但是像你们这样的人（你们的良心告诉你们如此）永远不会进入天堂，哥林多前书 6:9，以下。我们不能指望从罪恶的泥泞中来到天堂。进入天堂并不是那么突然的事情；我们必须通过上帝的圣灵改变我们的性情，使我们适合天堂。

(2.) Another is, that that I touched before, that heaven and earth differ but in degrees, therefore what is there in perfection must be begun here.
另一个是，就是我之前提到的，天堂和地球只是在程度上有所不同，因此完美的事物必须从这里开始。

(3.) Then again, thirdly, it is impossible for a man, if he be not truly altered, to desire or wish heaven as it is holy. He may wish for it under the notion of a kingdom, of pleasure, and the like; but as heaven contains a state of perfect holiness and freedom from sin, he cares not for it. A man that is out of relish with heavenly things, and can taste only his base sins, whereon his affections are set and exercised, cannot relish heaven itself. A common, base sinner, his desires are not there. There must be some proportion between the thing desired, and the desire. But here is none. He is not for that place, being an unholy wretch.
（3）再者，第三，如果一个人没有真正改变，他是不可能渴望或希望圣洁的天堂的。他可能希望它是一个王国，一个快乐的地方等等；但是因为天堂包含完美的圣洁和摆脱罪恶的状态，他对此并不在乎。一个对天堂事物不感兴趣，只能品味他卑劣的罪恶行为的人，他无法欣赏天堂本身。一个普通的、卑劣的罪人，他的欲望并不在那里。事物的欲望和欲望之间必须有一定的比例。但是这里没有。他不适合那个地方，因为他是一个不圣洁的恶棍。

Therefore his own heart tells him, I had rather have this pleasure and honour that my heart stands to, than to have heaven, while he is in that frame of desire. Therefore there is no man that can desire heaven that is not disposed aright to heaven before. Beetles love dunghills better than ointments, and swine love mud better than a garden. They are in their element in these things. So take a swinish base creature, he loves to wallow in this world. Tell him of heaven: he hath no eyes to see it, no ears to hear it; except he may have that in heaven that his heart stands to (which he shall never have), he hath no desire of heaven. Therefore in these and the like respects, of necessity there must be a disposition wrought before we come there. These things are prepared for those that 'love God.'
因此，他自己的心告诉他，我宁愿拥有这种快乐和荣誉，而不是拥有天堂，只要他心中有这种渴望。因此，没有一个人能够渴望天堂，而不是在渴望之前正确地准备好天堂。甲虫更喜欢粪堆而不是香膏，猪更喜欢泥浆而不是花园。它们在这些事物中感到舒适。所以拿一个像猪一样的低贱生物，他喜欢在这个世界里打滚。告诉他有关天堂的事情：他没有眼睛看到它，没有耳朵听到它；除非他能在天堂得到他心中渴望的东西（他永远不会得到），他对天堂没有渴望。因此，在这些和类似的方面，我们必须在去那里之前做好准备。这些事情是为那些“爱神”的人准备的。

Use 1. If this be so, let us not feed ourselves with vain hopes. There are none of us but we desire, at least we pretend that we desire, heaven; but most men conceive it only as a place free from trouble and annoyance; and they are goodly things they hear of, kingdoms, crowns, and the like. But except thou have a holy, gracious heart, and desirest heaven that thou mayest be free from sin, and to have communion with Christ and his saints, to have the image of God, the divine nature perfect in thee, thou art an hypocrite, thou carriest a presumptuous conceit of these things; thy hope will delude thee; it is a false hope. 'Every one that hath this hope purgeth himself,' 1 John 3:3. Every one, he excludes none. Dost thou defile thyself, and live in sinful courses, and hast thou this hope? Thou hast a hope, but it is not this hope; for every one that hath this hope purgeth himself. No, no; however in time of peace, and pleasure, and contentment that God follows thee with in this world, thou hast a vain hope; yet in a little trouble, or sickness, &c., thy own conscience will tell thee another place is provided for thee, a place of torment, that neither 'eye hath seen nor ear heard, nor hath entered into the heart of man to conceive' the misery of it. There is not the greatest man living, when he is troubled, if he be a sinful man, whose greatness can content him. All his honour and friends cannot pacify that poor conscience of his. But death, 'the king of fears,' will affright him. He thinks, I have some trouble in this world, but there is worse that remains; things that he is not able to conceive of. Let us not therefore delude ourselves. There is nothing will stand out but the new creature, that we find a change wrought by the Spirit of God. Then we may without presumption hope for the good things which neither 'eye hath seen,' &c.
如果是这样的话，让我们不要自欺欺人。我们每个人都渴望天堂，至少我们假装渴望，但大多数人只把它看作是一个没有烦恼和困扰的地方；他们听到的那些王国、王冠之类的东西很美好。但除非你有一颗圣洁、恩慈的心，渴望天堂是为了摆脱罪恶，与基督和他的圣徒交流，拥有上帝的形象，完美的神性，否则你是个伪君子，你对这些事物抱有傲慢的想法；你的希望会欺骗你；这是一个虚假的希望。"凡有这指望的，就洁净自己"（约翰一书 3:3）。每个人，他没有排除任何人。你玷污自己，生活在罪恶的道路上，你有这样的希望吗？你有一个希望，但不是这个希望；因为凡有这指望的，就洁净自己。不，不；无论在和平、快乐和满足的时候，上帝在这个世界上追随着你，你有一个虚假的希望；然而在一点点困扰或疾病等情况下，你的良心会告诉你，有一个更糟糕的地方等着你，一个受苦的地方，那里的痛苦是“眼睛未见，耳朵未听，人心未曾想到”的。即使是最伟大的人，在困扰时，如果他是一个有罪的人，他的伟大也无法使他满足。他所有的荣誉和朋友都无法安抚他那可怜的良心。但是，死亡，这个“最可怕的国王”，会吓唬他。他认为，我在这个世界上有些烦恼，但还有更糟糕的事情等着他，他无法想象。因此，让我们不要欺骗自己。除了新造的人，我们找到了上帝的灵所做的改变，没有任何东西能够持久。然后，我们可以毫不自负地希望那些“眼睛未见”等等的美好事物。

Use 2. Again, we see in the second place God's mercy to us; the qualification is within us, that we need not go far to know what our evidence is. Satan abuseth many poor Christians. Oh I am not elected, I am not the child of God! Whither goest thou, man? Dost thou break into heaven? When thou carriest a soul in thy breast, and in that soul the affection of love; how is that set? Whither is thy love carried, and thy delight, and joy, those affections that spring from love? Thy evidence is in thine own heart. Our title is by faith in Christ. His righteousness gives us title to heaven. But how knowest thou that thou pretendest a just title? Thou hast the evidence in thy heart. What is the bent of thy soul? Whither is the point of it set? Which way goeth that? Dost thou love God, and divine things, and delight in them? Then thou mayest assure thyself that those things belong to thee, as verily as the Scriptures are the word of God, and God a God of truth. When thou findest the love of God in thy heart, that thy heart is taught by his Spirit to love him, then surely thou mayest say, Oh blessed be God that hath kindled this holy fire in my heart. Now I know that 'neither eye hath seen, nor ear heard, nor hath entered into the heart of man, those excellent things that are laid up for me.'
再次，我们在第二个方面看到了上帝对我们的怜悯；资格在我们内心，我们不需要走得太远才知道我们的证据是什么。撒旦欺骗了许多可怜的基督徒。哦，我没有被选中，我不是上帝的儿女！你要去哪里，人？你要闯入天堂吗？当你怀抱着一个灵魂，而在那个灵魂中有爱的情感时，那是如何设定的？你的爱被带到哪里，你的喜悦和快乐，那些源自爱的情感？你的证据在你自己的心中。我们的称号是因着对基督的信心。他的义给了我们进入天堂的资格。但你怎么知道你所假装的是一个公正的称号？你在心中有证据。你的灵魂的倾向是什么？它的目标是什么？它走向何方？你是否爱上帝和神圣的事物，并以它们为乐？那么你可以确信，这些事物属于你，就像圣经是上帝的话语，上帝是真理的上帝一样。当你在心中找到上帝的爱，你的心被他的圣灵教导去爱他，那么你肯定可以说，哦，感谢上帝，在我的心中点燃了这圣洁的火焰。 现在我知道，“眼睛未曾看见，耳朵未曾听闻，人心也未曾想到，为我所预备的那些美好的事物。”'

THE END OF THE SECOND SERMON.

Eye hath not Seen, Nor Ear Heard (2)
眼睛未曾见过，耳朵未曾听过（2）

Eye hath not seen, &c.—1 Cor. 2:9.
眼睛未曾看见，等等。-哥林多前书 2:9。

Saint Paul, as we heard before, gives a reason in these words, why the 'princes of this world' (not only the great men, that ofttimes are not the greatest clerks,* but the learned men of the world, princes for knowledge), why they were ignorant of the mysteries of the gospel.
圣保罗在这些话中给出了一个原因，解释了为什么“这个世界的统治者”（不仅仅是那些常常不是最聪明的大人物，而是世界上有学问的人，知识的统治者）对福音的奥秘一无所知。

Now the fourth is the disposition of those for whom he doth all this; the quality he infuseth into them, they are such as 'love him.'
现在第四个是他为谁做这一切的性格；他注入给他们的品质，他们是“爱他的人”。

1. He hath prepared them before all eternity. He prepared happiness for us before we were; nay, before the world was. As he prepared for Adam a paradise before he was; he created him, and then brought him into paradise: so he prepared for us a kingdom with himself in heaven, a blessed estate before we were; i. e., in election, before the heavens were. And then in creation he prepared the blessed place of the happy souls of happy persons hereafter, where he himself is. He prepared it for himself, and for all those that he means to set his love upon from the beginning to the end.
他在永恒之前就已经为他们做好了准备。他在我们存在之前就为我们准备了幸福；不，是在世界存在之前。就像他在亚当存在之前为他准备了一个乐园；他创造了他，然后把他带进了乐园：所以他在天堂与我们一起准备了一个属于他自己的王国，一个在我们存在之前就已经祝福的地方；也就是在选举中，在天堂存在之前。然后在创造中，他为将来幸福的人们准备了一个幸福的灵魂的地方，那里有他自己。他为自己准备了这个地方，也为从开始到结束他打算爱的所有人准备了这个地方。

2. And then, secondly, he prepared them more effectually in time. He prepared these things when Christ came in the flesh, and wrought all things for us, in whom we have all. Of these things thus prepared he saith, 'Eye hath not seen, nor ear heard them,' &c. In what sense it is meant we heard before. Now take the whole of the matter; the meaning is, the matters of grace, the kingdom of grace, and the kingdom of glory, they are but one. For (to add this by the way) the kingdom of heaven in the gospel includes three things.
然后，第二，他及时更有效地准备了他们。他在基督降世时准备了这些事情，并为我们完成了一切。关于这些准备的事情，他说：“眼睛没有看见，耳朵没有听见”，等等。我们之前已经听到了这个意思。现在把整个问题看清楚；意思是，恩典的事情，恩典的国度和荣耀的国度，它们只是一个。因为（顺便说一下）福音中的天国包括三个方面。

First, The doctrine of the gospel, the publishing of it.
首先，福音的教义，以及它的传扬。

And then, secondly, Grace by that doctrine.
然后，第二点，恩典通过那个教义。

And thirdly, Glory upon grace, the consummation of all.
而第三，荣耀超越恩典，是一切的完成。

So the mysteries of salvation is, first, the doctrine itself. That is the first degree of the kingdom. The doctrine itself is a mystery to all those that never heard of it; for what creature could ever conceive how to reconcile justice and mercy, by devising such a way as for God to become man, to reconcile God and man together? That Immanuel, he that is 'God with us,' should make God and us one in love, this could be no more thought of, than Adam could think of himself to be made a man when he was dust of the earth. Could man when he was worse than dust, in a lost, damned estate, think of redemption? It is impossible for a man that cannot tell the form and the quintessence, that cannot enter into the depth of the flowers, or the grass that he tramples on with his feet, that he should, have the wit† to enter into the deep things of God, that have been concealed even from the angels themselves till God discover them. I add this to illustrate what I said before. Therefore the doctrine itself, till God, discover it out of his own breast, was concealed to the angels themselves; and since the discovery, they are students in it, and look and pry into it, 1 Peter 1:12. But where the doctrine is no mystery, but is discovered, there the application and spiritual understanding, to those that have not the light of the Spirit, is such a thing as 'eye hath not seen nor ear heard.' And therefore we must have a new light, a new eye, a new ear, and a new heart, before we can apprehend the gospel, though we understand it for the literal truth. As for the things of glory, we have no conceit of them fully, but by a glimpse and weak apprehension; as a child conceives of the things of a man, by some poor weak resemblances. As St Paul saith, 'When I was a child I spake as a child, I thought as a child,' 1 Cor. 13:11. So when we are now children, in comparison of that perfect estate we shall attain in heaven, we think and speak as children, of these holy and heavenly things that shall be accomplished in another world.
所以救赎的奥秘首先是教义本身。这是王国的第一层次。对于那些从未听说过教义的人来说，教义本身就是一个谜。因为有什么生物能够想象出如何通过设计上帝成为人的方式来调和公正和怜悯，从而使上帝和人类和解呢？伊曼纽尔，就是“上帝与我们同在”的那个人，竟然能够使上帝和我们在爱中合而为一，这与亚当在他还是尘土时想象自己成为人类一样不可思议。当一个人处于比尘土还糟糕、处于失落、被诅咒的状态时，他能想到救赎吗？对于一个不能理解花朵的形态和精髓，不能深入到他脚下踩踏的花草的深处的人来说，他能够理解上帝的深奥之事吗？这些深奥之事甚至连天使们也不知道，直到上帝揭示它们。我之前说过这个来进行说明。因此，教义本身，在上帝从他自己的胸怀中揭示之前，甚至对天使们来说也是隐藏的；而自从揭示之后，他们成为了学生，观察并窥探其中的奥秘，彼得前书 1:12。 但是，当教义不再是神秘的，而是被发现的时候，对于那些没有灵性之光的人来说，应用和灵性的理解就是一种“眼睛未见，耳朵未听到”的事情。因此，我们必须拥有新的光明、新的眼睛、新的耳朵和新的心灵，才能理解福音，尽管我们理解它是字面上的真理。至于荣耀的事物，我们对它们没有完全的概念，只能通过一瞥和薄弱的理解来感知；就像一个孩子通过一些贫弱的类似物来理解成年人的事物一样。正如保罗所说，“我作孩子的时候，说话像孩子，思想像孩子”，哥林多前书 13:11。所以，当我们现在还是孩子时，与我们将在天堂中达到的完美状态相比，我们对这些圣洁而天上的事物的思考和言论就像孩子一样，它们将在另一个世界中实现。

And observe this too, that when we would understand anything of heaven, and see anything, say, 'This is not that happiness I look for,' 'I can see this, but that is not to be seen.' And when we hear of anything that is excellent, 'I can hear this, it is not my happiness.' And when we comprehend anything, 'I can comprehend this;' therefore it is not the happiness I look for, but those things that are above my comprehension, that are unutterable and inexpressible.
同时也要注意，当我们想要了解天堂的事物，看到一些东西时，说：“这不是我寻找的幸福”，“我可以看到这个，但那个是无法看到的。”当我们听到一些卓越的事物时，“我可以听到这个，但这不是我的幸福。”当我们理解一些事物时，“我可以理解这个”；因此，这不是我寻找的幸福，而是那些超出我的理解范围、无法言喻和无法表达的事物。

Moreover, let us be stirred up to think it a base thing for a Christian to lose the comfort and assurance he hath of these things 'that eye hath not seen nor ear heard,' for any earthly thing whatsoever. We account it a poor thing of Esau to sell his birthright for a mess of pottage, Heb. 12:16. And we all smart for Adam's ill bargain that he made, to sell paradise for an apple. And it was a cursed sale that Judas made, that sold Christ himself for thirty pieces of silver. Surely it is that that every carnal man doth; and howsoever we cannot lose heaven, yet it should be our endeavour to enjoy heaven upon earth, to enjoy the assurance of this condition. When we do anything to weaken our assurance, and to weaken our comfort, what do we but with Adam lose heaven for an apple, and with Esau part with our birthright, as much as the assurance and comfort of it is, for a mess of pottage? Therefore let us account it a base thing to be over-much in love with any earthly thing, whereby we may weaken (though we could* lose) the comfort and assurance of this happy condition, which is so transcendent. All wicked men, and indeed all men whether good or bad, as far as they fall into sin, are fools; the Scripture terms them so.† There is none wise indeed but the true Christian, and that Christian that preserves the sense, and feeling, and assurance of his happy condition.
此外，让我们被激励起来，认为一个基督徒为了任何世俗之物而失去他对这些事情的安慰和保证是一件卑鄙的事情。我们认为以扫为了一碗红豆汤而卖掉他的长子权益是一件可怜的事情，希伯来书 12:16。我们都为亚当的糟糕交易而受苦，他为了一个苹果而卖掉了伊甸园。犹大所做的可恶的交易，以三十块银子卖掉了基督自己。肯定每个肉体的人都会这样做；无论我们是否能失去天堂，我们应该努力在地上享受天堂，享受这种状态的保证。当我们做任何事情削弱我们的保证和安慰时，我们做的不过是像亚当一样为了一个苹果而失去天堂，像以扫一样放弃我们的长子权益，尽管它的保证和安慰是多么重要。因此，让我们认为过于迷恋任何世俗之物是一件卑鄙的事情，因为这可能削弱（尽管我们可能失去）这种幸福状态的安慰和保证，这是如此卓越的。 所有邪恶的人，实际上所有的人，无论善恶，只要他们陷入罪恶，都是愚蠢的；圣经也这样称呼他们。事实上，只有真正的基督徒才是智慧的，而且是那些保持对自己幸福状态的感知、感觉和确信的基督徒。

'For those that love him.'
对于那些爱他的人。

The disposition of the parties is, they are such as 'love God.' He saith not, such as are elected, because that is a thing out of our reach to know; but by going upward, by going backward, to go from our grace to our calling, and from thence to election; nor such as believe, because that is less discernible than love; nor the love of God to us, for that is supposed when we love him. Our hearts being cold, they cannot be warm in love to him, but his love must warm them first. Love is such an affection as commands all other things, therefore he names that above all. And love is such a thing as every one may try himself by. If he had named either giving or doing of this or that, men might have said, I cannot do it, or I cannot part with it, but when he names love, there is none but they may love. The point considered was, that
当事人的性情是“爱上帝”。他没有说被选中的人，因为我们无法知道这一点；但通过向上、向后，从我们的恩典到我们的呼召，再到选举，我们可以了解到这一点；也不是那些相信的人，因为相信比爱更难辨别；也不是上帝对我们的爱，因为当我们爱他时，这是假定的。我们的心冷漠，无法对他燃起爱火，而是他的爱先温暖了我们的心。爱是一种支配其他一切的情感，因此他将其置于所有事物之上。爱是每个人都可以通过自己尝试的事情。如果他提到了给予或做这个或那个的行为，人们可能会说，我做不到，或者我不能放弃它，但当他提到爱时，没有人不能去爱。考虑的重点是，

There must be a qualification of those that heaven is provided for.
天堂是为那些具备资格的人准备的。

They must be such as love God, such as are altered, and changed, and sanctified to love him; because no unclean thing shall enter in thither; because we cannot so much as desire heaven without a change. We cannot have communion there with Christ and those blessed souls without likeness to them, which must be by a spirit of love; our natures must be altered. Therefore it is a vain presumption for any man to think of heaven unless he find his disposition altered. For we may read our eternal condition in heaven by our disposition upon earth. The apostle Peter saith, 1 Pet. 1:3, 'Blessed be God, the Father of our Lord Jesus Christ, that hath begotten us to a lively hope of an inheritance immortal and undefiled, reserved in heaven.' So that the inheritance in heaven, we are begotten to it; we must be new born; we must have a new birth before we can inherit it; 'He hath begotten us to an inheritance immortal,' &c. He that is not a child may not think of an inheritance. Put case there be never so many glorious things in heaven that 'eye hath never seen nor ear ever heard,' &c., if our names be not in Christ's will, that we are not his, and prove ourselves to be his, by the alteration of our dispositions, what are all those good things to us, when our names are not contained there!
他们必须是那些爱上帝的人，那些被改变、转变和成圣以爱他的人；因为没有不洁之物能进入那里；因为我们甚至不能只是渴望天堂而不改变。我们不能与基督和那些有福的灵魂在那里交流，除非我们像他们一样，这必须通过爱的精神来实现；我们的本性必须改变。因此，任何人如果没有发现自己的性情改变，就认为自己能进入天堂，那是徒劳的自负。因为我们可以通过在地上的性情来读出我们在天堂的永恒境况。使徒彼得说，彼前 1:3：“愿颂赞归与我们主耶稣基督的父神，他曾照自己的大怜悯，借耶稣基督从死里复活，重生了我们，叫我们有活泼的盼望，可以得着不能朽坏、不能玷污、不能衰残、为你们存留在天上的基业。”所以，我们在天上的基业，是我们所生的；我们必须重生；我们必须在继承之前有一个新的诞生；“他曾照自己的大怜悯，借耶稣基督从死里复活，重生了我们，叫我们有活泼的盼望，可以得着不能朽坏、不能玷污、不能衰残、为你们存留在天上的基业。”不是儿子的人不能想到继承。假设在天堂有再多辉煌的事物，“眼睛未曾看见，耳朵未曾听见”，等等。如果我们的名字不在基督的旨意中，那么我们就不是他的人，并且通过我们性情的改变来证明自己是他的人，那么所有这些好事对我们又有什么意义呢，当我们的名字不在其中时！

It is called a hope of life, 'a lively hope,' 1 Pet. 1:3; because he that hath this 'hope purgeth himself.' It makes him vigorous and active in good. If his hope of life make him not lively, he hath no hope of life at all. Therefore those that will look for heaven (that Satan abuse them not by false confidence), let them look whether God have altered their hearts; that the work of grace be wrought in some measure. For God hath not ordained these great things for his enemies; for blasphemers, that take God's name in vain; that run on in courses contrary to his will and word; that live in sins against the light of nature; do you think he hath provided these great matters for them? He hath another place for them. Therefore let us not be abused by our own false hearts to think of such a happy condition. Unless we find ourselves changed, unless we be new born, we shall never enter into heaven.
它被称为生命的希望，“活泼的希望”，彼得前书 1:3;因为拥有这种“希望的人会净化自己。”它使他在善事上充满活力和积极性。如果他对生命的希望不能使他活跃起来，那他根本没有生命的希望。因此，那些寻求天堂的人（免得撒旦通过虚假的自信欺骗他们），让他们看看上帝是否改变了他们的心灵；是否有恩典的工作在某种程度上完成。因为上帝没有为他的敌人，亵渎神名的人，违背他的旨意和话语的人，活在违背自然之光的罪恶中的人，预备这些伟大的事物；你认为他为他们准备了这些伟大的事物吗？他为他们准备了另一个地方。因此，让我们不要被自己虚假的心灵所欺骗，去想象这样一个幸福的状态。除非我们发现自己改变了，除非我们重生，否则我们永远无法进入天堂。

'Lord, Lord,' say they. Christ brings them in pleading so, 'Lord, Lord;' not that they shall say so then, that is not the meaning; but now they cherish such a confidence. Oh we can speak well, and we can pray well, 'Lord, Lord.' Oh thou vain, confident person, thy confession and profession, 'Lord, Lord,' shall do thee no good. I will not so much as, own thee; 'Away hence, thou worker of iniquity,' Mat. 25:41. Thy heart tells thee thou livest in sins against conscience. Away, avaunt, I will none of thee. God in mercy to us will have the trial of the truth of our evidence in us. The ground of all our salvation is his grace, his free favour, and mercy in his own heart; but we cannot go thither; he would have us to search within ourselves, and there we shall find 'love.'
他们说：“主啊，主啊。”基督以这样的辩护引导他们说：“主啊，主啊。”并不是说他们那时会这样说，这不是意思；但现在他们怀有这样的信心。哦，我们能说得好，我们能祷告得好，“主啊，主啊。”哦，你这虚荣、自信的人，你的承认和宣告，“主啊，主啊”，对你没有好处。我甚至不愿承认你；“你这作孽的人，离开我去吧。”（马太福音 25:41）你的心告诉你，你活在违背良心的罪中。离开，消失吧，我不要你。上帝怜悯我们，要在我们身上试验我们证据的真实性。我们得救的根基是他的恩典，他自己心中的自由恩惠和怜悯；但我们不能去那里；他要我们在自己内心寻找，我们会找到“爱”。

'God hath prepared for those that love him.'
上帝已为那些爱他的人准备好了。

Obs. In particular, therefore, those that God hath provided so excellent things for, they are such as love him. They are such, first of all, that are beloved of him; and shew that they are beloved of him by their love to him. Therefore, when the papists meet with such phrases, they think of merit. He hath provided heaven for them that love him, and shew their love in good works. But we must know that this is not brought in as a cause why, but as a qualification of the persons who; who shall inherit heaven, and who shall have these great things. It is idle for them to think that these things are prepared for those whom God foresees would do such and such good works. It is as if we should think he hath provided these happy things for those that are his enemies. For how could he look for love from us in a state of corruption, when the best thing in us was enmity to him? Is it not a vain thing to look for light from darkness? to look for love from enmity and hatred? Therefore how could God foresee anything in us, when he could see nothing but enmity and darkness in our dispositions by nature?
特别是，上帝为那些他所提供的卓越之物的人，他们是爱他的人。首先，他们是被他所爱的人；并通过他们对他的爱表明他们被他所爱。因此，当天主教徒遇到这样的措辞时，他们会想到功德。他为那些爱他并通过善行表达他们的爱的人准备了天堂。但我们必须知道，这不是作为原因而引入的，而是作为那些将继承天堂和拥有这些伟大之物的人的资格。他们认为这些事情是为那些上帝预见会做出这样那样善行的人准备的，这是徒劳的。这就好像我们认为他为那些是他的敌人的人准备了这些幸福之物一样。因为在我们的腐败状态下，他怎么能期望我们的爱呢？当我们内心最好的东西是对他的敌意时，他怎么能期望我们的爱呢？从黑暗中寻找光明不是徒劳吗？从敌意和仇恨中寻找爱不是徒劳吗？因此，当他在我们的天性中看到的只有敌意和黑暗时，上帝怎么能预见我们的任何事情呢？

And then (as we shall see afterward) this love in us it must be with all our heart, and soul, and might. It is required and commanded; and when we do all this, we do but what we are bound to do. But they abuse such places upon so shallow ground, that indeed it deserves not so much as to be mentioned.
然后（后面我们会看到）我们内心中的这种爱必须全心、全灵、全力以赴。这是必须的和命令的；当我们做到这一切时，我们只是在做我们应该做的。但他们滥用这样的地方，基于如此肤浅的理由，实际上不值得一提。

To come then to the point itself, the disposition of those that shall come to heaven then is, they must be such as love God. Now he names this because these two go always together. There goes somewhat of ours together with somewhat of God's, to witness to us what God doth. There goes our choice of God, with his choosing of us; our knowing of God, with his knowledge of us; our love to him, with his love to us. Therefore, because these are so connexed and knit together, he takes the one for the other; and to make it familiar to us, he takes that which is most familiar to us, our love to him.
那么，来到天堂的人的性情必须是爱神的。现在他之所以提到这一点，是因为这两者总是相互关联的。我们的一部分与神的一部分一起前行，为我们证明神的作为。我们选择神，他也选择我们；我们认识神，他也认识我们；我们爱他，他也爱我们。因此，由于这些是如此紧密相连的，他将一个看作另一个；为了让我们更容易理解，他选择了我们最熟悉的东西，我们对他的爱。

Now he names this above all other affections, because love is the commanding affection of the soul. It is that affection that rules all other affections. Hatred, and anger, and joy, and delight, and desire, they all spring from love; and because all duties spring from love both to God and man, therefore both tables are included in love. And when the apostle would set down the qualifications of those that shall enjoy these things, he saith they are for those 'that love him.' Because it stirs up to all duty, and adds a sweet qualification to every duty, and makes it acceptable and to relish with God. It stirs up to do, and qualifies the actions that come from love to be accepted.
现在他将这个情感置于其他情感之上，因为爱是灵魂的主导情感。它是统治其他情感的情感。憎恨、愤怒、喜悦、快乐和欲望都源自爱；因为所有的责任都源自对上帝和人的爱，所以爱包含了两个戒律。当使徒要描述那些将享受这些事物的人的资格时，他说他们是“爱他的人”。因为它激励人们履行一切责任，并为每一项责任增添了甜蜜的资格，使其在上帝面前可接受并受到喜爱。它激励人们去做，并使源自对爱的行动具备被接受的资格。

All duties to man spring from love to man, and love to man from love to God. It is the affection that stirs up the duty, and stirs up the affection fit for the duty; it stirs up to do the thing, and to do all in love. Whatsoever we do to God or man, it must be in love. All that God doth to us it is in love. He chooseth us in love, and doth everything in love; and all that we do to God it must be in love. Therefore he names no other affection but this, because it is the ground, the first-born affection of the soul. Therefore Christ saith it is the great commandment to love God, John 15:12. It is the great commanding commandment, that commands all other duties whatsoever; it is the first wheel that turns the whole soul about.
所有对人的责任都源于对人的爱，而对人的爱源于对上帝的爱。这种情感激发了责任感，也激发了适合责任的情感；它激励我们去做事，并以爱的方式去做所有事情。无论我们对上帝还是人做什么，都必须是出于爱。上帝对我们所做的一切都是出于爱。他在爱中选择我们，并以爱做一切事情；而我们对上帝所做的一切也必须是出于爱。因此，他没有提及其他情感，因为这是灵魂的根基，最早出现的情感。因此，基督说爱上帝是最重要的诫命，约翰福音 15:12。这是一项重要的命令，命令所有其他责任；它是转动整个灵魂的第一个轮子。

Again, it is such an affection as cannot be dissembled. A man may paint fire, but he cannot paint heat. A man may dissemble actions in religion, but he cannot affections. Love is the very best affection of truth. A man may counterfeit actions; but there is none that can love but the child of God. 'God hath prepared these things for those that love him.'
再次，这是一种无法掩饰的感情。一个人可以画火，但他无法画出热量。一个人可以在宗教中掩饰行为，但他无法掩饰感情。爱是真理最好的感情。一个人可以伪装行为，但只有上帝的子民才能爱。‘上帝为那些爱他的人准备了这些事物。’

Then again, without this, all that we do is nothing, and we are nothing. We are nothing but an empty cymbal. Whatsoever we do is nothing; all is empty without love. 'My son, give me thy heart,' Prov. 23:26; that is, if thou wilt give me anything, give me thy affections, or else they are still-born actions, that have no life in them. If we do anything to God, and do it not in love, he regards it not. That is the reason why he mentions love instead of all. It is so sweet an affection, and so easy; what is more easy than to love? It is comfortable to us to consider that God hath made this a qualification of those that he brings to heaven; they are such as 'love him.'
再说一遍，如果没有这个，我们所做的一切都是无意义的，我们也是无足轻重的。我们只是一个空洞的铙钹。无论我们做什么都是无意义的；没有爱，一切都是空虚的。箴言 23:26 说：“我儿，将你的心给我。”也就是说，如果你愿意给我什么，就把你的感情给我，否则那些行动就是死灰一堆，没有生命。如果我们对上帝做任何事情，而不是出于爱，他就不会在意。这就是为什么他提到爱而不是其他的原因。爱是如此甜蜜的感情，也是如此容易；还有什么比爱更容易的呢？对我们来说，考虑到上帝已经把这作为他带到天堂的人的资格，这是令人舒适的；他们是“爱他的人”。

Quest. But why doth he set down any qualification at all, and not say, for Christians?
但是他为什么要设定任何限制，而不是说，为基督徒？

Ans. Because profession must have expression. When God sets down a professor of religion, he sets him down by some character that shall discover him to be as he is termed. How dost thou know thou art good? Dost thou love God, or call upon God? as it is in other places, 'To all those that call upon his name,' 1 Cor. 1:2, to let us know that religion and holiness is a matter of power. Wouldst thou know what thou art in religion? Dost thou love God, or call upon God?
因为专业必须有表达。当上帝任命一个宗教教授时，他会通过某种特征来展示他的身份。你如何知道自己是好的？你爱上帝吗，或者向上帝祈祷吗？就像在其他地方所说的那样，“凡求告我们主耶稣基督名的人”，哥林多前书 1:2，让我们知道宗教和圣洁是一种力量的问题。你想知道自己在宗教方面是什么样的吗？你爱上帝吗，或者向上帝祈祷吗？

It is not to be tolerated, to be Christians, to profess as Demas, 2 Tim. 4:10. Oh no! but they must be such as from the heart-root are good, 'such as love God.'
作为基督徒，不能容忍像底马丢一样的表白，提摩太后书 4:10。哦不！他们必须是那些内心深处善良的人，那些爱神的人。

Therefore, dark disputes of election and predestination, at the first especially, let them go. How standest thou affected to God and to good things? Look to thy heart whether God have taught it to love or no, and to relish heavenly things. If he hath, thy state is good. And then thou mayest ascend to those great matters of predestination and election. But begin not with those, but go first to thine own heart, and then to those deep mysteries afterward. If a man love God, he may look back to election, and forward to glorification, to the things that 'eye hath not seen nor ear heard,' &c. But see first what God hath wrought in thy heart, what affection to heavenly things; and thence from thy affections to go backward to election, and forward to glorification, there is no danger in it.
因此，关于选举和预定的黑暗争议，尤其是在最初阶段，让它们过去吧。你对上帝和善事的态度如何？看看你的内心是否被上帝教导去爱和品味天上的事物。如果是，你的状态是好的。然后你可以去探讨那些关于预定和选举的重要问题。但不要从那些开始，先去看看你自己的内心，然后再去探索那些深奥的奥秘。如果一个人爱上帝，他可以回顾选举，展望荣耀，去看那些“眼睛未曾看见，耳朵未曾听闻”的事物等等。但首先要看看上帝在你的内心中做了什么，对天上的事物有什么感情；然后从你的感情出发，回溯到选举，展望到荣耀，这样是没有危险的。

To come therefore to express more particularly this affection of love, which is the disposition that God requires and works in all those that he, intends heaven to. Let us search into the nature of this love to God. What it is to love we need not be taught, for all men know it well enough. It is better known, indeed, by the affection than by discourse. What it is to love is known by those that love better than by any books or treatises whatsoever, for it is the affection that is in all men. Natural love, it is in those that have no grace at all, and civil love in those that are evil men. They know what it is to love by reason of that wild fire, that carnal love that is in them, that transports them. A man may see the nature of it in those as well as in any; for set aside the extravagant nature of it in such kind of persons, we may see the nature of it. Therefore I will not meddle with that point; it is needless. I come therefore to this love of God, to shew how this stream of affection should be carried in the right channel to God, the right object of it, who only can make us happy by loving of him. Other things, by loving of them, they make us worse, if they be worse than ourselves; for such as we love, such we are. Indeed, our understandings make us not good or ill, but our love doth. By loving God and heavenly things we become good. Our affections shew what we are in religion.*
因此，要更具体地表达这种爱的情感，这是上帝要求并在所有他打算进入天堂的人身上起作用的性情。让我们探究一下对上帝的这种爱的本质。爱是什么我们不需要被教导，因为所有人都很清楚。实际上，它比辞说更为人所熟知。爱是被爱的人比任何书籍或论文更好地了解的，因为它是所有人的情感。自然的爱存在于那些没有恩典的人身上，而社会的爱存在于那些邪恶的人身上。他们知道爱的含义是因为他们内心的那种狂热之火，那种肉欲的爱使他们狂热。一个人可以从这些人身上看到它的本质，就像从任何人身上一样；因此，我不会涉及那一点，这是不必要的。因此，我来谈谈对上帝的这种爱，展示这种情感的流向应该如何正确地指向上帝，他是唯一能通过爱他使我们幸福的对象。 通过喜爱其他事物，如果它们比我们更糟糕，它们会让我们变得更糟糕；因为我们所爱的，我们就是什么样的人。事实上，我们的理解力并不能使我们变得善良或邪恶，而是我们的爱所能做到。通过爱神和天上的事物，我们变得善良。我们的情感展示了我们在宗教方面是什么样的人。*

There be four things in this sweet affection in true natural love.
在真正的自然爱中，有四个事物。

1. There is an estimation and valuing of some good thing, especially when the love is to a better, when it is not between equals. Now there is a great distance between God and us. There is a high esteem in common love; love will not stoop to nothing. There cannot be love maintained but upon sight of a supposed excellency; love will not stoop but where it sees somewhat worth the valuing. Therefore there is a high esteem of somewhat as the spring of it. And that is the reason that we say a man cannot be wise and love in earthly things, because love will make a man too much to value those things that he that apprehends better would not.
有一种对某种好事的估计和评价，尤其是当爱情是对更好的事物时，当它不是在平等的人之间。现在上帝和我们之间有很大的距离。普通的爱情中有一种高度的尊重；爱情不会屈服于无价值的事物。爱情只能在看到被认为是卓越的东西时才能维持；爱情只会屈服于它认为值得珍视的东西。因此，有一种对某种东西的高度评价作为其源泉。这就是我们说一个人不能在世俗的事物中既聪明又有爱的原因，因为爱会使一个人过分珍视那些他认为更好的人不会珍视的东西。

2. In the second place, there is a desire to be joined to it, that we call the desire of union.
其次，有一种渴望与之相连的愿望，我们称之为联合的愿望。

3. In the third place, upon union and joining to it, there is a resting, a complacency and contentment in the thing to which we are united, for what is happiness itself but fully to enjoy what we love? When we love upon judgment and a right esteem, to enjoy, that is happiness and contentment indeed.
第三，当我们与之结合并加入其中时，我们会感到安心、满足和满足。因为幸福本身不就是充分享受我们所爱的东西吗？当我们基于判断和正确的评估而去爱，享受，那才是真正的幸福和满足。

4. In the fourth place, where this true affection is, there is a desire of contentment to the party loved, to please him, to approve ourselves to him, to displease him in nothing. Every one knows that these things are in that affection by nature.
第四，当真正的情感存在时，会有一种对被爱的一方的满足感的渴望，想要取悦他，让他对我们满意，不做任何让他不高兴的事情。每个人都知道这些东西在这种情感中是天生的。

Look to carnal self-love, a man may know what it is to love; the affection is all one in both. Take a man when he makes himself his idol, as till a man love God he loves himself above all, he is the idol and the idolater; he hath a high esteem of himself, and those that do not highly esteem him he swells against them. Again, self-love makes a man desire to enjoy himself, and to enjoy his content, to procure all things that may serve for his contentment.
看向肉欲的自我爱，一个人可以知道什么是爱；这种情感在两者之间是一样的。当一个人把自己当作偶像时，就像一个人在爱神之前爱自己一样，他就是偶像和崇拜者；他对自己有很高的评价，对那些不高度评价他的人他会膨胀起来。再者，自我爱使一个人渴望享受自己，享受自己的满足，争取一切可以为他的满足服务的事物。

Now, when the Spirit of God hath purged our hearts of this carnal idolatry of self-love, and self-seeking, and sufficiency, and contentment in himself, then a man puts God instead of himself; grace, and the Spirit doth so; and instead of highly esteeming of himself, he esteems highly of God, and of Christ, and religion. Then, instead of placing a sufficiency in himself and the things of this life, and resting in them, there is a placing of sufficiency in God all-sufficient. And instead of seeking his own will and content in all things, mens mihi pro regno, my mind is to me a kingdom,* then a man seeks to give contentment to God in all things, and 'to be a fool, that he may be wise,' 1 Cor. 3:18, and to have no will and no delight in anything that cannot stand with the pleasure of and obedience to God.
现在，当上帝的灵净化了我们心中对自我爱、自我追求、自我满足的肉体偶像崇拜之后，一个人将上帝放在自己的位置上；恩典和圣灵也是如此；而不是高度评价自己，他高度评价上帝、基督和宗教。然后，不再将自足和对这个世界的事物的满足放在自己身上，并以此为依托，而是将自足放在全能的上帝身上。而不再追求自己的意愿和在一切事物中的满足，mens mihi pro regno，我的心意对我来说就是一个王国，然后一个人追求在一切事物中让上帝满意，并且“愚昧，好成为智慧”，哥林多前书 3:18，并且对任何与上帝的喜悦和顺从不一致的事物没有意愿和乐趣。

Thus a man, by knowing what his own natural corruption is, he may know what his affection is to better things.
因此，一个人通过了解自己的天性腐败，他可以知道自己对更好事物的喜好。

First of all, there must be an estimation, an esteem of God and Christ; for to avoid misconceit, we take both these to be one: God our Father in Christ, and Christ. Whatsoever Christ did for us in love, he did it from the love of the Father who gave him. And when we speak of the love of God, we speak of the love of Christ to us. Therefore there must be a high esteeming, and valuing, and prizing of God above all things in the world, and of his love.
首先，必须有一个估计，对上帝和基督的尊重；为了避免误解，我们认为上帝我们的父亲在基督里，基督是一体的。基督出于父亲的爱为我们所做的一切，都是出于父亲给予他的爱。当我们谈论上帝的爱时，我们谈论的是基督对我们的爱。因此，必须高度尊重、珍视和重视上帝，超过世界上的一切事物，以及他的爱。

(1.) Now, this must needs be so; for where grace is, it gives a sanctified judgment; a sanctified judgment values and esteems things as they are. Now the judgment, apprehending God and his love to be the best thing to make us happy, prizeth it above all: 'Whom have I in heaven but thee? and what have I in earth in comparison of thee?' Ps. 73:25. He prizeth God and his love above all things in the world.
现在，这必须如此；因为在恩典存在的地方，它赋予了一个被圣化的判断力；一个被圣化的判断力会按照事物的实际价值来评估和尊重它们。现在，这个判断力认识到上帝和他的爱是使我们幸福的最好的事物，所以它把它看得比一切都重要：“除你以外，在天上我有谁呢？在地上我也没有所爱慕的。”（诗篇 73:25）他把上帝和他的爱看得比世上的一切事物都重要。

Now, if we would know if we have this judgment, we may know it by our choice. This valuing it is known by choice: for what a man esteems and values highly he makes choice of above all things in the world. What men make choice of is seen by their courses. We see it in holy Moses, Heb. 11:26, seq. He had a high esteem of the estate of God's people, that afflicted people. As afflicted as they were, yet he saw they were God's people, in covenant with him, and more regarded of him than all the people in the world besides; and upon his estimation he made a choice: 'he chose rather to suffer afflictions with the people of God, than to enjoy the pleasures of sin for a season.' His choice followed his esteem. So if we value and esteem God and religion, and love God above all things, we will make choice of the Lord. As St Peter saith, John 6:68, seq., when Christ asked them, 'Will ye also forsake me?' saith he, 'Lord, whither shall we go?' We have made choice of thee; 'whither shall we go? thou hast the words of eternal life.' Let us do that in truth that he for a time failed to do, when he said, 'Though all forsake thee, yet will not I,' Mat. 26:33. If we make this choice of Christ from the truth of our hearts, this shews our esteem.
现在，如果我们想知道我们是否有这个判断力，我们可以通过我们的选择来知道。这种评估是通过选择来知道的：因为一个人高度看重和珍视的东西，他会选择它高于世界上的一切。人们的选择可以从他们的行为中看出来。我们在圣洁的摩西身上看到了这一点，希伯来书 11:26，等等。他非常看重神的子民的地位，那些受苦的人。尽管他们受苦，但他看到他们是神的子民，与他立约，并且比世界上所有其他人更受他的重视；基于他的评估，他做出了选择：“他宁可与神的子民一同受苦，也不愿暂时享受罪恶的快乐。”他的选择跟随着他的评估。所以，如果我们看重和珍视上帝和宗教，爱上帝胜过一切，我们会选择主。正如彼得所说，约翰福音 6:68，等等，当基督问他们：“你们也要离开我吗？”他说：“主啊，我们要往哪里去呢？你有永生的道。”让我们真诚地做到他曾经一度未能做到的事情，当他说：“众人虽然离弃你，我总不离弃你。”马太福音 26:33。 如果我们从内心的真实选择基督，这表明我们对他的尊重。

What is thy choice? Is it religious ways and religious company? Is it the fear of God above all things? 'One thing have I desired, that I may dwell in the house of God for ever, and visit his temple,' Ps. 27:4. Hast thou with Mary made choice of the better part? Dost thou value thyself as a member of Christ, and an heir of heaven, as a Christian above all conditions in this world (for what a man esteems he values himself by)? Then thou art a true lover, thou hast this love planted in thy heart, because thou hast a true esteem. You see Paul accounted 'all dung and dross in comparison of the excellent knowledge of Christ,' Philip. 3:8. Oh that we could come to that excellent affection of St Paul, to undervalue all things to Christ, and the good things by Christ and religion! Certainly it is universally true, where Christ is loved, and God in Christ, the price of all things else fall in the soul. For when we welcome Christ, then farewell all that cannot stand with Christ.
你的选择是什么？是宗教的方式和宗教的伴侣吗？是对上帝的敬畏胜过一切吗？“有一件事我所求，就是一生一世住在上帝的殿中，瞻仰他的宫殿。”（诗篇 27:4）你是否像马利亚一样选择了更好的部分？你是否把自己看作是基督的一员和天堂的继承人，把自己看作是在这个世界上的一切条件之上的基督徒（因为一个人所看重的就是他所看重自己的）？那么你就是一个真正的爱者，因为你心中有这种爱，你有真正的评价。你看，保罗认为“与基督耶稣我的主相识的可贵，我为他已经丢弃了一切，看作粪土，为要得着基督。”（腓立比书 3:8）哦，但愿我们能够达到保罗的这种卓越情感，对基督和基督和宗教所带来的好处看轻一切。毫无疑问，当基督被爱时，当上帝在基督里被爱时，一切其他事物的价值在灵魂中都会下降。因为当我们欢迎基督时，那些与基督不能共存的事物就会告别。

(2.) Again, our esteem is known by our willing parting with anything for that that we esteem; as a wise merchant doth sell all for the pearl, Mat. 13:46. We may know therefore that we esteem God and his truth; for they go together, God and his truth and religion. We must take God with all that he is clothed with, wherein he shews himself unto us. If we sell all for the truth of God, and part with all, and deny all for the love and obedience of it, it is a sign we have an esteem answerable to his worth, and that we love him.
（2）再次，我们的尊重是通过我们愿意为我们尊重的事物而放手的方式来表现的；就像一个聪明的商人为了一颗珍珠而卖掉一切一样（马太福音 13:46）。因此，我们可以知道我们尊重上帝和他的真理；因为上帝、他的真理和宗教是相互关联的。我们必须接受上帝以他所穿戴的一切，他在其中向我们显现。如果我们为了上帝的真理而放弃一切，为了爱和顺从它而否认一切，这表明我们对他的价值有相应的尊重，并且我们爱他。

Those therefore that will part with nothing for God, nor for religion and the truth, when they are called to it, do they talk of love to God? They have no esteem, they value not God. If they did esteem him, they would sell all for the pearl. Therefore those that halt in religion, that care not which way religion and the truth goes, so they may have honour and pleasures in this world, where is their esteem of the gospel, and of the truth of Christ and of God? They have no love, because they have no estimation.
因此，那些不愿意为了上帝、宗教和真理而付出任何东西的人，当他们被召唤时，他们谈论的是对上帝的爱吗？他们不尊重，不珍视上帝。如果他们珍视上帝，他们会为了这颗珍珠而放弃一切。因此，那些在宗教中犹豫不决的人，不关心宗教和真理的走向，只要他们能在这个世界上获得荣誉和快乐，他们对福音、基督和上帝的真理有什么尊重？他们没有爱，因为他们没有评价。

(3.) Again, what we esteem highly of we speak largely of. A man is always eloquent in that he esteems. It will put him, to the extent of his abilities, to be as eloquent as possible he can be. You never knew a man want words for that he prized, to set it out. Therefore when we want words to praise God, and to set out the value of the best things, it is an argument we have poor esteem of them. All go together, God and the things of God. What! do we talk of loving God, and despise Christians and religion? They are never severed. If a man esteem the best things, he will be often speaking of them. If a man set his affections upon a thing, it will suggest words at will. Therefore those that are clean out of their theme, when they speak of good things, are to seek, Alas! where is the affection of love? where is esteem? Esteem it makes a readiness to speak.
（3）再次，我们对某物的高度评价，我们就会大谈特谈。一个人总是在他所珍视的事物上雄辩。他会尽其所能地变得尽可能雄辩。你从未见过一个人因为珍视而缺乏言辞来表达它。因此，当我们想要赞美上帝，并表达最好事物的价值时，这是我们对它们的珍视不高的一个证据。上帝和上帝的事物是相辅相成的。什么！我们谈论爱上帝，却蔑视基督徒和宗教？它们永远不会分离。如果一个人珍视最好的事物，他会经常谈论它们。如果一个人对某物有感情，他会随心所欲地提出言辞。因此，那些在谈论好事时完全离题的人，是在寻找，唉！爱的感情在哪里？珍视在哪里？珍视会使人准备好说话。

(4.) Esteem likewise carries our thoughts. Wouldst thou know what thou esteemest highly? What dost thou think of most and highest? Thou mayest know it by that. We see the first branch, how we may know we love God, if we have a high esteem and valuing of God, by these signs.
尊重也影响我们的思维。你想知道你高度尊重的是什么吗？你最常思考和看重的是什么？你可以通过这些来知道。我们看到第一个方面，如果我们对上帝有高度的尊重和珍视，我们就可以知道我们爱上帝，通过这些迹象。

Secondly, Where there is true love and affection, there is a desire of union; of knitting and coupling with the thing loved. Of necessity it must be so; for love is such a kind of affection, it draws the soul all it can to the thing loved. It hath a magnetical force, the force of a loadstone. Every one knows what this means.
其次，真爱和深情之处，必然渴望团结；渴望与所爱之物紧密结合。这是必然的，因为爱是一种特殊的情感，它尽可能地将灵魂吸引到所爱之物。它具有磁性的力量，就像磁铁一样。每个人都知道这是什么意思。

This affection of love makes us one with that we love. If a man love the world, he is a worldling, a man of the world, because affection breeds union. Though a man be never so base in choosing, whatsoever a man loves he desires union with it; and being so, he hath his name from that he loves. He that loves the world is a worldling, an earthworm. Now, if there be the love of God, as in covenant, as a Father in Christ, for so we must conceive of God, there will be a desire of fellowship and communion with him by all means, in the word and sacrament, &c. If a man desire strangeness, that he cares not how seldom he receive the sacrament or come into God's presence, is here love? How can love and strangeness stand together? Thou art a strange person from God, and the things of God; thou hast no joy in his presence. Where thou mayest enjoy his presence here in holy things in this world, if thou delight not in his presence and in union with him, how canst thou say thou lovest him?
这种爱的感情使我们与所爱的人合而为一。如果一个人爱世界，他就是一个世俗的人，一个世俗的人，因为感情会产生联结。无论一个人在选择上多么卑劣，他所爱的任何东西，他都渴望与之合而为一；而且，由于如此，他的名字就来自他所爱的东西。爱世界的人是一个世俗的人，一个爱财如命的人。现在，如果有上帝的爱，如在盟约中，如基督里的父亲，因此我们必须这样理解上帝，那么就会有一种与他交流和交往的愿望，通过一切方式，通过道和圣礼等等。如果一个人渴望陌生，他不在乎多久才领圣餐或进入上帝的面前，这里有爱吗？爱和陌生怎么能并存呢？你是一个与上帝和上帝的事物疏远的人；你对他的面前没有喜悦。如果你不在这个世界上的圣事中享受他的面前和与他的合一，你怎么能说你爱他呢？

Can a man say he loves him whose company he cares not for? Thou carest not for God's company. Thou mayest meet him in the word and sacraments, and in good company: 'Where two or three are gathered together, I will be in the midst,' Mat. 18:20. Dost thou pretend thou lovest God if thou carest not for these? Thou hast no fellowship in this business; all that relish not heavenly things, they do not love.
一个人能说他爱一个他不在乎与之相处的人吗？你不在乎与上帝相处。你可以在圣言和圣礼以及好的交往中遇见他：“因为无论在哪里，有两三个人奉我的名聚会，那里就有我在他们中间。”（马太福音 18:20）如果你不在乎这些，你敢假装你爱上帝吗？你在这件事上没有交流；所有不喜欢天上事物的人，他们并不爱。

Now, to try whether we have this branch of love, that is, a desire of union. Where therefore there is a desire of union with the party loved, of uniting to that person (for we speak of persons), there will be a desire of communion.
现在，为了尝试我们是否拥有这种爱的分支，也就是渴望团结的愿望。因此，当我们渴望与所爱的人团结在一起时（我们谈论的是人），就会有一种渴望交流的愿望。

(1.) A desire of union will breed a desire of communion; that is, there will be a course taken to open our minds. If we have a desire of communion with God, we will open our souls often to him in prayer, and we will desire that he will open himself in speaking to our hearts by his Spirit. And we will desire that he will open his mind to us in his word. We will be careful to hear his word, and so maintain that sweet and heavenly commerce between him and our souls by this intercourse of hearing him and speaking to him: 'Where two or three are gathered together, I will be in the midst.' Therefore those that make no conscience either of hearing the word, or of prayer public and private, and of using the glorious liberty that we have in Christ, of free access to the throne of grace, that do not use this prerogative and privilege to cherish that union and communion they may have with God, they love not God and Christ. Strangeness is opposite to love, and it dissolves and disunites affections. Therefore when we are strange to God, that we can go from one end of the week to the other, and from the beginning of the day to the end of it, and not be acquainted with God, and not open our souls to him, it is a sign we have no love; because there is no desire of union and communion with him.
（1）渴望团结会滋生对交流的渴望；也就是说，我们会采取措施打开我们的心灵。如果我们渴望与上帝交流，我们会经常向他敞开我们的灵魂祈祷，并希望他通过他的圣灵向我们的内心说话。我们也希望他在他的话语中向我们启示他的心意。我们会小心听从他的话语，通过听他的话语和与他交流来维持我们与他灵魂之间的甜蜜和天上的交往：“凡两三个人奉我的名聚会，我就在他们中间。”因此，那些对听道、公共和私人祷告以及利用我们在基督里拥有的荣耀自由，自由接近恩典宝座的良心都不在意的人，他们不爱上帝和基督。陌生是爱的对立面，它会瓦解和分离感情。 因此，当我们对上帝感到陌生时，我们可以度过一周的时间，从一天的开始到结束，却不认识上帝，不向他敞开我们的灵魂，这是我们没有爱的迹象；因为没有与他合一和交流的渴望。

(2.) Again, where we love we consult and advise, and rest in that advice, as coming from a loving person, especially if he be as wise as loving. So in all our consultations, we will go to God and take his counsel; and when we have it, we will account it the counsel of one that is wise and loving.
再次，我们在所爱之处咨询和建议，并依靠这些建议，因为它们来自一个爱我们的人，尤其是如果他既聪明又有爱心。因此，在我们所有的咨询中，我们将去找上帝并听取他的建议；当我们得到它时，我们将把它视为来自一个聪明而有爱心的人的建议。

Those therefore that trust to their own wits, to policy and such like, what do they speak of love when they make not use of that covenant that is between God and them? They consult not with him; they make not his word the 'man of their counsel,' Ps. 119:24; they go not to him by prayer for advice; they commit not their 'ways' to him, as the psalmist speaketh, Ps. 37:5.
因此，那些依赖自己的智慧、策略等等的人，当他们不利用上帝与他们之间的约定时，他们谈论爱情是在说什么呢？他们不与上帝商议；他们不以他的话语为“他们的谋士”，诗篇 119:24；他们不通过祈祷向他寻求建议；他们不将自己的“道路”交托给他，正如诗篇 37:5 所说的那样。

(3.) And this distinguisheth a good Christian from another man: a good Christian he is such a one as acquaints himself with his God, and will not lose that intercourse he hath with God for all the world. As Daniel, he would not but pray; they could not get him from it with the hazard of his life, Dan. 6:11.
这就是一个好基督徒与其他人的区别：一个好基督徒是那样一个人，他与上帝交往，并且不会为了整个世界而失去与上帝的交流。就像但以理一样，他不愿停止祷告；即使冒着生命危险，他们也无法让他停止，参见但以理书 6:11。

(4.) Again, where this desire of union and joining is, there is a desire even of death itself, that there may be a fuller union, and a desire of the consummation of all things. Therefore so far as we are afraid of death, and tremble at it, so far we want love. When the contract is once made between Christ and the soul of a Christian, for him to fear the making up of the marriage, when we are now absent from the Lord, to fear the sweet eternal communion we shall have in heaven, where we shall have all things in greater excellency and abundance, it is from want of faith and love. Therefore we should be ashamed of ourselves when we find such thoughts rising in our hearts, as they will naturally, to be basely and distrustfully afraid of death. St Paul saith, 'I desire to be dissolved, and to be with Christ;' that is good, nay, it is much better for me, Philip. 1:23. Nay, it is best of all to be with Christ. Therefore, you see, it stirred up his desire: 'I desire to be dissolved, and to be with Christ.' 'Come, Lord Jesus; come quickly,' saith the church, Rev. 22:20. And the Spirit in the spouse stirs up this desire likewise: 'Come; the Spirit and the spouse say, Come,' Rev. 22:17. And we should rejoice to think there are happier times to come, wherein there will be an eternal meeting together that nothing shall dissolve, as the apostle saith, 1 Thes. 4:17, 'when we shall be for ever with the Lord.' Oh those times cheer up the heart of a Christian beforehand!
（4）再次，当这种联合和结合的欲望存在时，甚至对死亡本身也有一种渴望，以便实现更完全的联合和万物的完成。因此，我们对死亡感到害怕和颤抖的程度，就是我们对爱的渴望。当基督与基督徒的灵魂之间的契约一旦成立时，我们害怕婚姻的完成，当我们与主分离时，害怕我们在天堂中将拥有的甜蜜永恒的交流，害怕我们将以更大的卓越和丰富度拥有一切，这是因为缺乏信仰和爱。因此，当我们发现这样的思想在我们心中升起时，我们应该为自己感到羞愧，因为它们自然而然地会卑劣地和不信任地害怕死亡。圣保罗说：“我愿意解脱与基督同在。”这是好的，不，这对我来说更好，腓立比书 1:23。不，与基督在一起才是最好的。因此，你看，这激起了他的愿望：“我愿意解脱与基督同在。”教会说：“主耶稣啊，来吧，快来吧。”启示录 22:20。圣灵和新妇也激起了这种愿望：“来吧；圣灵和新妇都说：来吧。”启示录 22:17。 我们应该欣喜地想到，将来会有更幸福的时光，那时我们将永远相聚，没有任何东西能够分离，正如使徒所说的，帖撒罗尼迦前书 4:17，“这样，我们要常与主同在。”哦，那些时光会提前鼓舞基督徒的心！

Now where these things possess not the soul, how can we say that we love God? In Cant. 1:1 the church begins, 'Let him kiss me with the kisses of his mouth.' She desires a familiar communion with Christ in his, word and ordinances, 'Let him kiss me,' &c. Let him speak by his Spirit to my heart. In this world Christ kisseth his church with the kisses of his mouth. But in the latter end of the Canticles, 'Make haste, my beloved,' 8:14, she desires his second coming, thinks it not enough to have the kisses of his mouth; 'Make haste, my beloved, and be as the young roes upon the mountains of spices;' that is, come hastily from heaven, the mountain of spices, and let us meet together, my beloved. These things be somewhat strange to our carnal dispositions, but if we hope ever to attain to the comfort of what I say, we must labour that our hearts may be brought to this excellent condition, to desire the presence of Christ. That is the second property of love.
现在，如果这些事物没有占据我们的灵魂，我们怎么能说我们爱上帝呢？在《雅歌》1:1 中，教会开始说：“愿他用口亲我。”她渴望与基督在他的话语和圣礼中有亲密的交流，“愿他亲我”，等等。让他用他的圣灵对我的心说话。在这个世界上，基督用他的口亲吻他的教会。但在《雅歌》的后半部分，“我的良人啊，你要快来”（8:14），她渴望他的第二次来临，认为仅仅得到他的亲吻还不够，“我的良人啊，你要快来，如同羚羊或小鹿在香山上。”也就是说，从天堂这座香山上快速来到，让我们相聚，我的良人。这些对我们肉体的倾向来说有些奇怪，但如果我们希望获得我所说的安慰，我们必须努力使我们的心灵达到这种卓越的状态，渴望基督的同在。这是爱的第二个特征。

The third is to rest pleased and contented in the thing when we are joined with it; so far as we are joined with it to place our contentment in it. And it is in the nature of that affection to place contentment in the thing we desire to have, when we have it once.
第三点是当我们与某物结合时，要满足和满意地休息；只要我们与之结合，就将满足感放在其中。而这种情感的本质是，一旦我们拥有了所渴望的东西，就将满足感放在其中。

Now we may know this our contentment whether we rest in God or no by the inward quiet and peace of the soul in all conditions, when whatsoever our condition be in this world, yet we know we have the light of God's countenance, and can rest and be content in it more than worldly men in their corn and wine and oil, as David saith, Ps. 4:7, 'I rejoice more in the light of thy countenance, than when they have their corn and wine and oil;' when we can joy and solace ourselves with the assurance of God's favour and love in Jesus Christ. 'Being justified by faith, we have peace with God,' and rejoice in God, as it is Rom. 5:1; we rejoice in God as ours.
现在我们可以通过灵魂在各种情况下的内心宁静和平安来知道我们是否在上帝里得到满足，无论我们在这个世界上的处境如何，我们知道我们拥有上帝的恩典之光，可以比世俗人在他们的粮食、酒和油中更加安心和满足，正如大卫所说的，诗篇 4:7，“你使我心里快乐，胜过那丰收五谷新酒的人。”当我们能够因耶稣基督中上帝的恩宠和爱的确据而欢喜和安慰自己时，“我们因信称义，就与上帝和好了”，正如罗马书 5:1 所说的那样；我们因上帝而欢喜。

Therefore those that go to outward contentments, that run out to them as if there were not enough in God and divine things to content their souls, but they must be beholding to the devil and to the flesh, this is not to rest in God. He is over-covetous whom God cannot content. If we be in covenant with him, he is able to fill our soul, and all the corners of it; he is able to satisfy all the delights and desires of it; he is a gracious Father in Christ. Whither should we go from him for contentment? Why should we go out of religion to content ourselves in vain recreations and pleasures of sin for a season, when we have abundance in God?
因此，那些追求外在满足的人，像是在上帝和神圣事物中找不到足够的满足来满足他们的灵魂，而必须依赖魔鬼和肉体，这不是对上帝的安息。那些上帝无法满足的人是贪婪的。如果我们与他立约，他能够充满我们的灵魂，填满它的每一个角落；他能够满足它的所有喜悦和欲望；他是基督里慈爱的父亲。我们为什么要离开他去寻求满足呢？为什么我们在上帝中有丰盛时，还要离开宗教，沉溺于虚无的娱乐和罪恶的快乐呢？

And where there is contentment, there will be trusting in him and relying upon him. A man will not rely upon riches, or friends, or anything; for where we place our contentment, we place our trust. So far as we love God, so far we repose affiance and trust in him; he will be our rock and castle and strength. Wouldst thou know whether thou restest in him or no? In the time of danger, whither doth thy soul run? To thy purse if thou be a rich man? or to thy friends if thou be a worldly-minded man? Every man hath his castle to fly to. But 'the name of the Lord is a strong tower,' Ps. 61:3. He that is a child of God flieth thither for refuge, and there he covereth himself, and is safe. He enters into those chambers of divine providence and goodness, and there he rests in all troubles.
在那里有满足，就会有对他的信任和依赖。一个人不会依赖财富、朋友或任何东西；因为我们把满足放在哪里，我们就把信任放在哪里。只要我们爱上帝，我们就会在他身上寄托信任；他将成为我们的磐石、堡垒和力量。你想知道自己是否在他里面安息吗？在危险时刻，你的灵魂往哪里奔走？如果你是一个富人，是往你的钱包里吗？如果你是一个世俗的人，是往你的朋友那里吗？每个人都有自己的堡垒可以逃避。但是，“耶和华的名是坚固台”，诗篇 61:3。一个上帝的儿女会飞往那里寻求庇护，在那里遮盖自己，得到安全。他进入那些神圣的保护和恩慈的房间，在所有的困扰中安息。

Therefore ask thy affections whither thou wouldst run if there come a confusion of all things. When men are apt to say, Oh what will become of us! and they think of this and that, a good Christian hath God to rest in. He hath God reconciled in Christ, and in his love he plants himself in life and death. He makes God his habitation and his castle, as it is Ps. 18:2, 'I love the Lord dearly, my rock and my fortress.' And Moses in Ps. 90:1, seq. (for his psalm it is), 'Thou hast been our habitation from everlasting to everlasting.' We dwell in thee. Though in the world we are tossed up and down, and live and die, yet we alway dwell with thee. So a Christian hath his contentment and his habitation in God; he is his house he dwells in, his rock, his resting-place, his centre in which he rests. 'Come unto me, and ye shall find rest to your souls,' Mat. 11:28. When a man is beat out of all contentments, he may know by this whether he love God or no. As David when he was beat out of all, and they were ready to stone him; but 'he trusted in the Lord his God,' Ps. 26:1, et alibi. So in losses and crosses hast thou contentment in God, thou wilt fetch what thou losest out of the love of God, and what thou art crossed in thou wilt fetch out of God's love. Thou wilt say, This and that is taken from me, but God is mine; I can fetch more good by faith from him than I can lose in the world. A soul that is acquainted with God, when he loseth anything in the world, he can fetch it out of the fountain and spring. He is taught to love God; he is skilful this way to pitch his hope and affiance in God, where he hath enough for all crosses. Let us labour to bring our souls more and more to this, and then we shall know what it is to love God by this placing of our contentment in him. 'Take all from me,' saith holy Austin, 'so thou leave me thyself'(b). So a Christian can say, Take all from me, so I have God.
因此，问问你的情感，如果一切都混乱了，你会往哪里奔去。当人们倾向于说：“哦，我们会变成什么样！”并且他们想到这个和那个时，一个好的基督徒会依靠上帝。他在基督里与上帝和好，在他的爱中，他根植于生与死。他使上帝成为他的居所和堡垒，正如诗篇 18:2 所说：“我切切爱慕耶和华，我的力量。”摩西在诗篇 90:1 中也是如此（因为这是他的诗篇）：“主啊，你世世代代作我们的居所。”我们住在你里面。虽然在世界上我们四处漂泊，生活和死亡，但我们始终与你同在。所以，一个基督徒在上帝里找到了满足和居所；他是他居住的房子，他的磐石，他的安息之地，他的中心。马太福音 11:28 说：“凡劳苦担重担的人可以到我这里来，我就使你们得安息。”当一个人失去了所有的满足时，他可以通过这个来知道他是否爱上帝。就像大卫在失去一切并且准备用石头砸他时，他“倚靠耶和华他的神”（诗篇 26:1 等）。 所以在损失和困境中，你在上帝里找到满足，你会从上帝的爱中找回你失去的东西，而在你受到挫折时，你会从上帝的爱中找到安慰。你会说，这个和那个被夺走了，但上帝是我的；我可以通过信仰从他那里得到比我在世界上失去的更多好处。一个与上帝熟悉的灵魂，当他在世界上失去任何东西时，他可以从源头和泉水中找回来。他被教导去爱上帝；他善于将希望和信任投入上帝，那里有足够应对所有困境的东西。让我们努力使我们的灵魂越来越接近这一点，然后我们将通过将满足感放在上帝身上来了解什么是爱上帝。圣奥斯定说：“你可以把一切都从我身上拿走，只要你留下你自己。”所以一个基督徒可以说，你可以把一切都从我身上拿走，只要我拥有上帝。

Indeed, where shall a man have comfort in many passages of his life, if he find it not in religion? What will become of a man in this uncertain world, if he have not somewhat where he may place his content? Oh, he will find before he die that he is a wretched man. He knows not where to find rest and contentment before he dies; he will be beat out of all his holds here either by sickness or one thing or other.
确实，在人生的许多时刻，如果他在宗教中找不到安慰，那他将在哪里找到安慰呢？在这个不确定的世界中，如果一个人没有某种可以让他满足的东西，他将会怎样呢？哦，他会在死前发现自己是个可怜的人。他不知道在死前能找到安息和满足感的地方；他将会被疾病或其他事情赶出他在这里的一切依靠。

The fourth and last is, where the true affection of love to God is, it stirs up the soul to give all contentment to God, to do all things that may please him. This is the nature of love. It stirs up to please the party loved. Isaac's sons saw that their father loved venison, therefore they provided venison for him, Gen 25:28. Those that know what God loves will provide what they can that that God may delight in. He loves a humble and a believing heart. 'Thou hast wounded me with one of thine eyes,' Cant. 4:9—the eye of faith, when the soul can trust in the word, and humbly go out of itself. His delight is in a broken yielding heart, that hardens not itself against his instructions, but yields. A broken heart that lies low, and hears all that God saith, Oh 'it is a sacrifice that God is much delighted in,' Ps. 51:17, et alibi. A humble spirit is such a spirit as God dwells in. 'He that dwells in the highest heavens dwells in a humble spirit,' Isa. 57:15. Doth God delight in a meek, broken, humble spirit? Oh then it will be the desire of a Christian to have such a spirit as God may delight in. A meek soul is much esteemed; 'the hidden man of the heart,' 1 Pet. 3:4, is much prized. Search in God's word what he delights in, and let us labour to bring ourselves to such a condition as God may delight in us, and we in him. And then it is a sign we love him, when we labour to procure all things that may give him content. You know that love where it is, it stirs up the affections of the party to remove all things that are distasteful to the party it loves. Therefore it is a neat* affection; for it will make those neat that otherwise are not so, because it will not offend; much more this divine heavenly affection, when it is set on a right object, upon God, it is a neat, cleanly affection. It will purge the soul; it will work upon the soul a desire to be clean as much as can be, because God is a pure, holy God, and it will 'have no fellowship with the works of darkness,' Eph. 5:11. Therefore as much as human frailty will permit, it will study purity, to keep itself 'unspotted of the world,' James 1:27. It will not willingly cherish any sin that may offend the Spirit. Those therefore that are careless of their ways and carriage and affections, that make nothing of polluting, and defiling their affections and their ways, there is not the love of God in their hearts. It stirs up shame to be offensive in the eyes of such a one, especially if they be great. There is both love and respect met together. Where it is a reverential love with respect, there is a shame to be in a base, filthy, displeasing condition. God hates pride and idolatry, &c. Therefore a man that loves God will hate idols and all false doctrine and worship that tends this way. His heart will rise against them, because he knows God hates it, and all that take that course. He observes what is most offensive to God, and he will avoid it and seek what is pleasing to him.
第四个也是最后一个，就是真正对上帝的爱的真挚感情，它激发灵魂全心全意满足上帝，做一切能让他喜悦的事情。这就是爱的本质。它激励人去取悦所爱的一方。以撒的儿子们看到他们的父亲喜欢吃野味，所以他们为他准备了野味（创世记 25:28）。那些知道上帝喜欢什么的人会尽力提供上帝所喜悦的。他喜欢谦卑和有信心的心。“你用你的一个眼睛伤了我”（雅歌 4:9）——就是信心的眼睛，当灵魂能够信靠上帝的话语，并谦卑地离开自己。他喜悦的是一个破碎而顺从的心，不抗拒他的教导，而是顺从。一个低卧的破碎的心，听从上帝的一切话语，哦，“这是上帝非常喜悦的祭物”（诗篇 51:17 等）。一个谦卑的灵是上帝居住的灵。“居于至高之处的，也居于谦卑灵中”（以赛亚书 57:15）。上帝喜悦温柔、破碎、谦卑的灵吗？哦，那么基督徒就会渴望拥有一个上帝喜悦的灵。温柔的灵魂是非常受人尊重的；“心灵里的隐藏人”（彼得前书 3:4）是非常宝贵的。 在上帝的话语中寻找他所喜悦的事物，让我们努力使自己达到上帝所喜悦的状态，让我们和他相互喜悦。这是我们爱他的一个迹象，当我们努力争取一切可以使他满意的事物时。你知道，爱存在的地方，它会激发被爱的一方的情感，以消除一切对被爱的一方不悦的事物。因此，这是一种纯净的情感；因为它会使那些本来不纯净的事物变得纯净，因为它不会冒犯；更何况这种神圣的天上的情感，当它放在正确的对象上，即上帝，它是一种纯净、整洁的情感。它会净化灵魂；它会在灵魂上产生一种渴望变得干净的愿望，因为上帝是纯洁、圣洁的上帝，它不会与黑暗的行为有交往，弗 5:11。因此，尽可能地，它会追求纯洁，使自己保持"不被世界玷污"，雅 1:27。它不会愿意养成任何可能冒犯圣灵的罪恶。因此，那些对自己的行为、举止和情感漫不经心，对玷污和污染自己的情感和行为毫不在意的人，他们的心中没有上帝的爱。 在这样一个人的眼中，对他们来说，冒犯是一种羞耻，尤其是如果他们很伟大。爱和尊重同时存在。当这是一种带有尊敬的爱时，就会感到羞耻，因为自己处于卑贱、肮脏、令人不悦的状态。上帝憎恶骄傲和偶像崇拜等等。因此，一个爱上帝的人会憎恶偶像和所有偏离正道的错误教义和崇拜。他的心会对此产生反感，因为他知道上帝憎恶这一切，以及所有走这条路的人。他会观察什么对上帝最令人反感，然后避免它，并寻求令上帝喜悦的事物。

God and Christ are wondrously pleased with faith. 'Thou hast wounded me with one of thine eyes.' Faith, and love from faith, wounds the breast of Christ: therefore let us labour for faith. 'O woman, great is thy faith,' Mat. 15:28. It is such a grace as binds and overcomes God, it honours him so much. Let us therefore labour for faith, and in believing, for all graces. They are things that God loves. Therefore let us labour to be furnished with all things that he loves. Especially those graces that have some excellency set upon them in the Scripture we should most esteem. Isaac, when he was to marry Rebecca, he sends her jewels beforehand, that having them, she might be more lovely in his eye, Mat. 15:28. So Christ, the husband of his church, that he might take more delight and content in his church, he sends her jewels beforehand; that is, he enricheth his church with the spirit of faith, meekness, humility, and love, and all graces, that he may delight and take content in his spouse. Those that have not somewhat that God may delight in them, they have not the spirit of love. Those, therefore, that rebel instead of giving God content; that resist the Spirit, and the motions of it, in the ministry, and in reprehensions, and the like: those that live in sins directly against God's command, that are common swearers, and filthy persons, neglecters of holy things, profane, godless persons, do they talk of the love of God and of heaven? You may see the filthiness of their hearts by the filthiness that issues from them. God keeps not such excellencies for such persons. The love of God, and living in sins against conscience, will not stand together. A demonstration of love is exhibitio operis, the exhibition of somewhat to please God. Shew me in thy course what thou doest to please God. If thou live in courses that are condemned, never talk of love. It is a pitiful thing to see in the bosom of the church, under the glorious revelation of divine truth, that men should live apparently* and impudently in sins against conscience, that glory in their shame. It is a strange thing that they should glory in their profaneness and swaggering; that they should glory in a kind of atheistical carriage. As they have been bred, so they will be still. Many are marred in that; they are either poisoned in their first breeding, or neglected in it.
上帝和基督对信仰感到非常满意。'你用你的一只眼睛伤了我。'信仰和由信仰产生的爱伤害了基督的胸膛：因此让我们为信仰努力。'妇人，你的信心是大的。'（马太福音 15:28）信仰是一种能够束缚并战胜上帝的恩典，它如此尊重他。因此让我们为信仰努力，并在信仰中追求所有的恩典。这些都是上帝所喜爱的事物。因此让我们努力装备自己拥有他所喜爱的一切。尤其是那些在圣经中被赋予卓越地位的恩典，我们应该最看重。以撒在与利百加结婚之前，先送给她珠宝，这样她在他眼中更加可爱（马太福音 15:28）。同样，基督作为他的教会的丈夫，为了更加喜悦和满足于他的教会，他提前送给她珠宝；也就是说，他用信仰的灵、温柔、谦卑、爱和所有的恩典来丰富他的教会，以便他可以喜悦和满足于他的配偶。那些没有上帝所喜悦的东西的人，他们没有爱的灵。 因此，那些反抗而不满足上帝的人；那些抵抗圣灵，在事奉中和责备中抵制圣灵的感动的人；那些直接违背上帝命令的人，那些常常咒骂和肮脏的人，那些忽视圣物、亵渎和无神论的人，他们会谈论上帝的爱和天堂吗？你可以从他们口中说出的肮脏来看出他们心灵的肮脏。上帝不会为这样的人保留这样的美德。上帝的爱和违背良心的罪恶生活是不能共存的。爱的证明是展示行动，是为了取悦上帝而做某些事情。在你的行为中向我展示你为了取悦上帝而做了什么。如果你生活在被谴责的行为中，就别再谈论爱了。在教会的怀抱中，在神圣真理的辉煌启示下，看到人们明目张胆地违背良心的罪恶生活，以及他们为自己的耻辱而自豪，真是可悲。他们为自己的亵渎和嚣张自豪，为一种无神论的态度而自豪。他们一直都是这样，无法改变。 许多人在其中受到了破坏；他们要么在最初的培养中受到了毒害，要么被忽视了。

To see under the glorious gospel of Christ, that those that think they have souls eternal, that they should live in impudent base courses, void of religion and humanity, only to satisfy their own lusts, instead of satisfying and obeying God; men that live in the bosom of the church as beasts, and yet hope to be saved as well as the best; Oh, but the hope of the hypocrite, the hope of such persons, will deceive them.
在基督光荣的福音下，看到那些认为自己有永恒灵魂的人，他们却过着无耻卑劣的生活，缺乏宗教和人性，只为满足自己的欲望，而不是满足和顺服上帝；那些像兽一样生活在教会中的人，却希望能像最好的人一样得救；哦，但伪君子的希望，这些人的希望将欺骗他们。

Oh let us labour therefore to have this affection of love planted in our hearts; that God by his Spirit would teach us to love him, and to love one another. This affection of love must be taught by God. It is not a matter of the brain to teach that, but a matter of the heart. God only is the great schoolmaster and teacher of the heart. He must not only command us to love, but teach our affections by his Holy Spirit, to enable our affections to love him.
让我们努力使这种爱的情感根植于我们的心中；愿上帝通过他的圣灵教导我们去爱他，去爱彼此。这种爱的情感必须由上帝来教导。这不是大脑的问题，而是心灵的问题。只有上帝才是伟大的心灵导师和教师。他不仅要命令我们去爱，还要通过他的圣灵教导我们的情感，使我们的情感能够爱他。

Where love is in this regard likewise to give content, there will be love of all those whom the party we approve ourselves to loves. Is there any of Jonathan's posterity, saith David, that I may do good to them for his sake? 2 Sam. 9:1. The soul that loves God and Christ saith, Is there any good people, any that carry the image of God and Christ? It will be sure to love them. It will do good to Jonathan's posterity. Those that hate them that carry the image of God and Christ, that their stomach riseth against good men, how do they 'love him that begets, when they love not him that is begotten?' 1 John 5:1. There cannot be the love of God in such a man. Undoubtedly if we love God, we shall love his children, and anything that hath God's stamp upon it. We shall love his truth and his cause and religion, and whatsoever is divine and toucheth upon God. We shall love it, because it is his. It is such an affection as sets the soul on work to think, Wherein may I give content to such a person? It is full of devices and inventions to please. Therefore it thinks, Can I give consent in loving such and such? As Christ saith, he that respects these little ones, it is to me, it is accountable on my part, I will see it answered, Matt. 18:5. If the love of Christ be in us, we will regard this, because we will think: Christ will regard me for the good I do for his sake, and in his name, to this and that party. Thus we see how we may try this sweet affection, and not deceive our own souls.
在这方面，如果爱能带来满足，那么我们也会爱上那些我们认可的人。大卫说，约拿单的后裔中是否有人，我可以为了他的缘故对他们行善？撒母耳记下 9:1。那些爱神和基督的灵魂会说，是否有好人，是否有那些带有神和基督形象的人？它一定会爱他们。它会对约拿单的后裔行善。那些憎恨那些带有神和基督形象的人，那些对好人心生厌恶的人，当他们不爱那位被生的人时，他们如何“爱那位生他的”？约翰一书 5:1。这样的人心中不可能有对神的爱。毫无疑问，如果我们爱神，我们也会爱他的子女，爱一切带有神印记的事物。我们会爱他的真理、他的事业和宗教，以及一切与神有关的事物。我们会爱它，因为它是属于神的。这种爱会激发灵魂思考，我如何才能让这个人满意？它充满了设想和创造，以取悦对方。因此，它会思考，我是否可以在爱上某某人时给予同意？ 正如基督所说，尊重这些小孩子的人，就是尊重我，我会对此负责，我会看到它得到回应，马太福音 18:5。如果我们心中有基督的爱，我们会关注这一点，因为我们会想：基督会因为我为他的缘故，以他的名义，对这个和那个人做的善事而关注我。因此，我们看到了如何试验这种甜蜜的感情，而不欺骗我们自己的灵魂。

And therefore, where there is a desire of giving content, there will be a zeal against all things; to remove all things in our places and callings that may offend. It will carry us through all difficulties. To please him, it will make us willing to suffer. I will please him, by suffering some indignity for his cause. I will do it, that I may engage his affection to me. Therefore the disciples gloried in this, when they were thought worthy to suffer for Christ's sake, Acts 5:41. Where there is a desire to please God, it is so far from being ashamed or afraid to suffer, that it joys in this. Oh, now there is occasion given to shew that God respects me more, if I, for his sake, stand out in his quarrel, and break through all difficulties.
因此，当有一种满足他人的愿望时，就会对一切事物产生热情；为了消除可能冒犯他人的一切事物，我们会在自己的位置和职责上采取行动。它将带领我们克服一切困难。为了取悦他，我们愿意承受苦难。我愿意为他的事业忍受一些侮辱来取悦他。我会这样做，以便赢得他对我的喜爱。因此，当门徒们因基督的缘故被认为是值得受苦时，他们为此而自豪，使徒行传 5:41。当有一种愿望来取悦上帝时，它远非感到羞耻或害怕受苦，而是因此而欢喜。哦，现在有机会证明上帝更看重我，如果我为了他而坚持在他的争斗中，并克服一切困难。

It will make us please him in all things that we are capable, in all things that we can do any way in our standings; as Christ describes it out of Moses, to 'love God with all our mind, with all our soul, and with all our strength,' Deut. 6:5. Where love is, it sets all on work to please and give content. It sets the mind on work to study, Wherein shall I please God? And it will study God's truth, and not serve him by our own inventions. We must serve and love God after his mind; that is, as he hath commanded. It will set the wits on work to understand how he will be served, and to love him with all our soul, and with all our heart; that is, with the marrow and strength of our affections, with all my strength, be a man what he will be. If he be a magistrate, with the strength of his magistracy; if he be a minister, with the strength of his ministerial calling. In any condition I must love him, with all that that condition enableth me to. For it is a commanding affection; and being so, it commands all within and without to give content to the person loved. It commands the wit to devise, and the memory to retain, good things. It commands joy and delight; it commands anger to remove hindrances; and so all outward actions, love commands the doing of all things; it sets all on work. It is a most active affection. It is like to fire. It is compared to it. It sets all on work, and commands all that man is able to do. Therefore those that study not in all their endeavours according to their callings and places, according to every thing that God hath entrusted them with, to please God and to honour him in their conditions, they love not God.
它将使我们在我们所能的一切事情上取悦他，在我们所处的各种情况下，无论我们能以何种方式做什么；正如基督从摩西那里描述的那样，要“全心、全魂、全力地爱上帝”，申命记 6:5。爱存在时，它会让我们全力以赴去取悦和满足他。它会让我们的思维投入工作，思考如何取悦上帝？它会研究上帝的真理，而不是凭借我们自己的发明来事奉他。我们必须按照上帝的心意来事奉和爱他，也就是他所命令的方式。它会让我们的智慧思考如何事奉他，全心全意地爱他，也就是用我们情感的精髓和力量，无论一个人是什么样的人。如果他是一个官员，就用他的权力；如果他是一位牧师，就用他的牧师职责的力量。在任何情况下，我都必须用我所能的一切来爱他。因为这是一种命令性的情感，所以它命令内外的一切都要满足所爱之人。它命令智慧去设计，记忆去保留好的事物。 它指挥着喜悦和快乐；它指挥着愤怒以消除障碍；因此，爱指挥着一切外在行动；它激发一切行动。它是一种非常积极的情感。它就像火一样。它与火相比。它激发一切行动，并命令人去做他所能做的一切。因此，那些在他们的努力中不按照他们的职责和位置，根据上帝所托付给他们的一切，以取悦上帝并在自己的境况中荣耀他的人，他们不爱上帝。

What a shame is it, that when God hath given us such a sweet affection as love, that he should not have our love again, when we make ourselves happy in loving him? He is happy in his own love, the Father, Son, and Holy Ghost; but when he intends to make us happy, it is a shame that we should not bestow our affections upon him.
多么可惜，上帝赐予我们如此甜蜜的爱情，而我们却不能回报他的爱，当我们在爱他时却使自己快乐。他自己的爱是幸福的，父、子和圣灵；但当他打算让我们快乐时，我们不将我们的感情给予他，这是可耻的。

Much might be said to this purpose for the trial of ourselves, whether we love God or no. Let us not then forget these things; for it is the command both of the Old and New Testament; they run both upon love. 'I give you a new command,' saith Christ, John 15:12; and yet it is no new command, but old and ordinary. But it is commanded now in the gospel; that is, it is renewed by new experiments* of God's love in Christ, 'that we should love him, as he hath loved us,' John 13:34, which is wonderfully; that we should love him, and 'love one another.' And all this is in this affection, as we see when the Holy Ghost would set out the disposition and qualification of such as those great things are prepared for, that 'neither eye hath seen, nor ear heard, nor hath entered into the heart of man,' he sets it down by this, 'They are for those that love him.'*
为了试验我们是否爱神，可以说很多话。让我们不要忘记这些事情；因为这是旧约和新约的命令；它们都以爱为基础。耶稣说：“我赐给你们一条新命令”，约翰福音 15:12；然而这并不是新命令，而是古老而普通的。但是现在在福音中被命令；也就是说，通过基督中神的爱的新实验，我们应该爱他，正如他爱我们一样，约翰福音 13:34，这是非常奇妙的；我们应该爱他，并且“彼此相爱”。而所有这一切都在这种情感中，正如我们所看到的，当圣灵要描述那些为这些伟大事物做好准备的人的性情和资格时，他用这样的话来表达：“他们是为那些爱他的人准备的。”

THE END OF THE THIRD SERMON.

The Things that God Hath Prepared for Them that Love Him
神为爱他的人所预备的事物

As it is written, Eye hath not seen, nor ear heard, nor hath entered into the heart of man, the things that God hath prepared for them that love him.—1 COR. 2:9.
正如经上所写：“眼睛没有看见，耳朵没有听见，人心也没有想到，神为爱他的人所预备的。”-哥林多前书 2:9。

That which hath already been said should force us to beg the Spirit of God to teach the heart, to teach us the things themselves, the inside of them. For a spiritual holy man hath a spiritual knowledge of outward things of the creatures; he sees another manner of thing in the creature than other men do. As another man hath a natural knowledge of spiritual things, so a holy man hath a spiritual knowledge even of the ordinary works of God; and raiseth and extracts a quintessence out of them, that a worldly man cannot see, to glorify God, and to build up his faith in the sense of God's favour, &c. This I add by the way to that.
已经说过的话应该促使我们恳求上帝的灵教导我们的内心，教导我们事物本身，它们的内在。因为一个属灵的圣人对于外在的事物有着属灵的认识；他在事物中看到的是与其他人不同的东西。就像另一个人对属灵的事物有着自然的认识一样，一个圣人对于上帝的普通作为也有着属灵的认识；他从中提取出一种精华，世俗人看不见，用以荣耀上帝，并在感受到上帝的恩宠时建立信仰等等。这是我顺便补充的。

But the highest performance of this, that there are things provided for God's people that 'neither eye hath seen nor ear hath heard,' &c., it is reserved for another world. For the promises of the gospel have then their fulfilling indeed. These words are true of the state of the gospel here now, but they have their accomplishment in heaven. For whatsoever is begun here is ended there. Peace begun here is ended there. Joy that is begun here it shall be ended there. Communion of saints that is begun here it shall be ended there. Sanctification that is begun here it shall be ended there. So all graces shall be perfect, and all promises performed then. That is the time indeed when God shall discover things that 'neither eye hath seen nor ear heard,' &c. In the mean time let us learn to believe them, and to live by faith in them, that there are such things.
但是，这一点的最高表现是，为上帝的子民提供了“眼睛未见、耳朵未听到”的事物等等，这是为另一个世界保留的。因为福音的应许在那时才真正实现。这些话对于现在福音的状态是真实的，但它们在天堂中得到了实现。因为在这里开始的一切都将在那里结束。在这里开始的和平将在那里结束。在这里开始的喜乐将在那里结束。在这里开始的圣徒的交通将在那里结束。在这里开始的成圣将在那里结束。因此，所有的恩典都将完美，所有的应许都将在那时实现。那确实是上帝将揭示“眼睛未见、耳朵未听到”的事物的时候。与此同时，让我们学会相信它们，并凭借信仰活出它们，相信存在这样的事物。

And God reserves not all for another world, but gives his children a taste of those things beforehand to comfort them in their distresses in this world, as indeed there is nothing in this world of greater use and comfort to raise them, than the beginnings of heaven upon earth. A little peace and joy in the Holy Ghost will make a man swallow all the discontents in the world. Now God is so far good to us, as that he lets us have some drops of these things beforehand to raise up our spirits, that by the taste we may know what great things he hath reserved for us. But of these things, and the use of them, I spake before.
上帝并不将一切都保留到另一个世界，而是在这个世界中给予他的子民一些先前的滋味，以安慰他们在困境中的痛苦。实际上，在这个世界上，没有什么比天堂的开始更能提升他们的用途和舒适度。在圣灵中有一点点平安和喜乐，会让一个人忍受世界上的所有不满。现在，上帝对我们是如此的好，以至于他让我们先尝到一些这些事物的滋味，以提振我们的精神，通过品尝我们可以知道他为我们保留了多么伟大的事物。但关于这些事物及其用途，我之前已经说过了。

We come then to speak of the qualification of the persons.
我们接下来要谈论的是人员的资格。

'For them that love him.'
为了那些爱他的人。

Not that we love God first, and then God prepares these things for us; but God prepares them, and acquaints us what he means to do with us, and then we love him. A Christian knows before what title he hath in Christ to heaven, and then he works. He knows Christ hath wrought salvation for him, and then he works out his salvation in a course tending to salvation. For there must be working in a course tending to the possession of salvation. That Christ hath purchased; we must not work and think by it to merit heaven. We know we have heaven, and those great things in the title of Christ, and then we fall on loving and working. There is a clean contrary order between us and those mercenaries. They invert the order of God; for, for whom God hath prepared these things, he discovers them to the eye of faith, and then faith works by love. This I add by the way.
不是我们先爱上帝，然后上帝为我们准备这些事情；而是上帝先准备好了，告诉我们他打算对我们做什么，然后我们才爱他。一个基督徒在行动之前就知道自己在基督里拥有天堂的称号。他知道基督已经为他完成了救赎，然后他在通向救赎的道路上努力工作。因为必须在通向拥有救赎的过程中努力工作。基督已经为我们购买了天堂，我们不能通过工作来以此换取天堂。我们知道我们已经拥有天堂和基督的伟大称号，然后我们开始爱和工作。我们与那些雇佣兵完全相反。他们颠倒了上帝的秩序；因为上帝为谁准备了这些事情，他就向信心的眼睛揭示，然后信心通过爱而工作。这是我顺便补充的。

Now he sets down this description of those persons for whom these excellent things are prepared, by this affection of love, by this grace of love, as being the fittest for that purpose to describe a Christian. Faith is not so fit, because it is not so discernible. We may know our love when we cannot know our faith. Ofttimes those that are excellent Christians, they doubt whether they believe or no; but ask them whether they love God and his truth and children or no? oh yes! they do. Now God intending to comfort us, sets out such an affection as a Christian may best discern; for of all affections we can discern best of our love. But to come to the affection itself, there are three things in love.
现在他描述了那些为这些美好事物准备的人，通过这种爱的感情，通过这种爱的恩典，作为描述一个基督徒最合适的目的。信仰不太合适，因为它不太可辨认。我们可能在无法知道我们的信仰时知道我们的爱。往往那些优秀的基督徒，他们怀疑自己是否相信。但是问他们是否爱上帝和他的真理和孩子们？哦是的！他们爱。现在上帝打算安慰我们，展示出这样一种感情，一个基督徒可以最好地辨认出来；因为在所有的感情中，我们最能辨认出我们的爱。但是要谈到这种感情本身，有三件事情。

There is the affection, passion, grace of love. We speak of the grace here.
有情感、激情和爱的优雅。我们在这里谈论的是优雅。

The affection is natural.
感情是自然的。

The passion is the excess of the natural affection when it overflows its bound.
激情是自然情感超出界限时的过度。

Grace is the rectifying of the natural affection, and the elevating and raising it up to a higher object than nature can pitch on. The Spirit of God turns nature into grace, and works corruption and passion out of nature, and elevates and raiseth that which is naturally good, the affection of love to be a grace of love. He raiseth it up to love God (which nature cannot discover), by spiritualizing of it. He makes it the most excellent] grace of all. So that while I speak of the love of God, think not that I speak of the mere affection, but of the affection that hath a stamp of grace upon it. For affections are graces when they are sanctified. And indeed all graces (set illumination aside, which is in the understanding) spring from this. What is true grace but joy, and love, and delight in the best things? And all others spring from love. What do we hate but what is opposite to that we love! And when are we angry, but when that we love is opposed and wronged? Then there is a holy zeal. So that indeed all grace is in the affections, and all affections are in this one primitive affection, this first-born and bred affection, love. I speak of it then as a special grace. Now the way of discerning of it we heard partly before. The way to discern of this sanctified affection, this grace, is to know what we esteem, for love, it is from an estimation. And likewise, in the second place, esteem breeds a desire of union. And desire of union breeds content in the thing when we have it. And contentment in the person breeds desire of contenting back again. These things I stood on, and will not press further.
恩典是纠正自然情感的过程，并将其提升到超越自然能达到的更高境界。上帝的灵将自然转化为恩典，从自然中消除腐败和激情，并提升和升华那些本来善良的情感，使之成为一种恩典的爱。他将它提升到爱上帝的境地（这是自然无法发现的），通过使其灵性化。他使之成为最卓越的恩典。因此，当我谈论上帝的爱时，请不要认为我只是在谈论纯粹的情感，而是带有恩典印记的情感。因为只有在被圣化时，情感才成为恩典。实际上，除了启示（它在理解上），所有的恩典都源自这一点。真正的恩典不就是对最好的事物的喜悦、爱和享受吗？而其他一切都源自爱。我们憎恨的不就是与我们所爱的相对立的事物吗？当我们所爱的事物受到对立和冒犯时，我们何时会生气呢？那时就有了一种圣洁的热情。因此，实际上所有的恩典都存在于情感中，而所有的情感都存在于这一种原始的情感中，这种最早诞生和培养的情感，即爱。我将其视为一种特殊的恩典。 现在我们部分地听到了辨别它的方法。辨别这种神圣的情感、这种恩典的方法，就是要知道我们所看重的东西，因为爱是来自于评估。同样地，在第二个方面，评估会产生对联合的渴望。对事物的满足会产生对人的满足的渴望。我就是站在这些事情上，不再进一步强调。

Let us examine and try ourselves oft by our affections, how they stand biassed and pointed, whether to God and heavenward, or to the world; for we are as we love. For what we love, we, as it were, marry; and if we join our love to baser things, we marry baser things, and so debase ourselves. If we join in our affections to things above ourselves, to God, and spiritual things, we become spiritual as they are. So that a man stands in the world between two goods, somewhat that is better than himself, and something that is meaner; and thereafter as he joins in his affections, thereafter he is. For the affection of love to God and to the best things makes him excellent; and his affection to baser things makes him base. Let a man be never so base in the world, if his affections be base, he is a base person. Therefore we have the more need to try our affections.
让我们经常通过我们的情感来检验和尝试自己，看它们是否偏向于上帝和向上，还是偏向于世界；因为我们就是我们所爱的。因为我们所爱的，我们就像是与之结合；如果我们将我们的爱与低级的事物结合，我们就与低级的事物结合，从而贬低了自己。如果我们将我们的情感与高于自己的事物，与上帝和属灵的事物结合，我们就变得像它们一样属灵。所以一个人在世界上站在两种好事之间，一种比他自己更好，一种更低劣；根据他的情感结合，他就是什么样子。对上帝和最好的事物的爱使他变得优秀；对低级事物的爱使他变得低劣。一个人在世界上再低劣，如果他的情感低劣，他就是一个低劣的人。因此，我们更需要检验我们的情感。

But to answer some cases briefly.
但是简要回答一些情况。

1. It will be objected, may we not love anything but God and holy things? May we not love the creatures, because it is here specified as a note of those, that these things are 'prepared for those that love God'?
我们会反对，难道我们不能爱上帝和圣物以外的任何东西吗？我们不能爱上造物吗？因为这里特别指出这些事物是“为那些爱神的人准备的”。

Yes. We may love them as we see somewhat of God in them, as every creature hath somewhat of God in them. Whereupon God hath the style of every creature that hath good in it. He is called a 'Fountain,' a 'Rock,' a 'Shield,' everything that is good, to shew that the creatures every one hath somewhat of God. He would not have taken the style of the creature else. We may love the creature as it hath somewhat of God in it, a being, or comfortable being, or somewhat; and as it conveys the love of God to us, and leads us back again to God. There is no creature but it conveys some love, and beams, and excellency of God to us in some kind, and leads us to God. So we may love other things. We may love men, and love God in them, and love them for God, to bring them to God, to leave a holy impression in them, to be like God. There is no question of this. But the love of God, that is the spring of all.
是的。我们可以爱他们，因为我们在他们身上看到了上帝的一些特质，因为每个生物都有上帝的一些特质。因此，上帝被称为“泉源”，“岩石”，“盾牌”，一切好的事物，以显示每个生物都有上帝的一些特质。否则，他就不会采用生物的方式。我们可以爱生物，因为它们在某种程度上具有上帝的一些特质，是存在的，或者是舒适的存在，或者是其他什么；并且它传达了上帝对我们的爱，并引导我们回到上帝那里。没有任何生物不会以某种方式向我们传达上帝的一些爱、光辉和卓越，并引导我们走向上帝。所以我们可以爱其他事物。我们可以爱人，爱上帝在他们身上的存在，并因为上帝而爱他们，将他们带到上帝面前，在他们身上留下一个圣洁的印象，成为像上帝一样的人。这是毫无疑问的。但是，上帝的爱是一切的源泉。

But it will be said by some weak conscience, How shall I know I love God, when I love the world and worldly things? I love my children, and other things, perhaps that are not ill; I fear I love them more than God.
但是会有一些薄弱的良心说，当我爱世界和世俗的事物时，我怎么知道我爱上帝呢？我爱我的孩子和其他一些或许并不坏的事物；我担心我爱它们胜过爱上帝。

We must know for this, that when two streams run in one channel they run stronger than one stream. When a man loves other good things, nature goes with grace. So nature, going with grace, the stream is strong. But when a man loves God, and Christ, and heavenly things, there is grace only; nature yields nothing to that. When a man loves his children or his intimate friends, &c., nature going with grace, it is no wonder if the stream be stronger when two streams run in one. So corruption in ill action ofttimes carry the affections strong. As in many of our loves there is somewhat natural that is good, yet there is some corruption, as to love a man for ill. Here nature and corruption is strong, but in supernatural things grace goes alone.
我们必须知道，当两条溪流在同一个渠道中流动时，它们比一条溪流更强劲。当一个人爱其他好事物时，自然会伴随着优雅。所以自然与优雅同行，溪流就会强大。但是当一个人爱上帝、基督和天上的事物时，只有优雅存在；自然对此毫无回应。当一个人爱他的孩子或亲密的朋友等等，自然与优雅同行，如果两条溪流在同一个渠道中流动，溪流更强大就不足为奇。所以腐败在恶行中常常带来强烈的情感。就像在我们的许多爱中，有一些是好的自然因素，但也有一些腐败，比如因为坏事而爱一个人。在这里，自然和腐败是强大的，但在超自然的事物中，只有优雅独行。

Then again, we must not judge by an indeliberate passion, by what our affection is carried suddenly and indeliberately to; for so we may joy more in a sudden thing than in the best things of all, as in the sight of a friend there may be a sudden affection. But the love of God, it is a constant stream. It is not a torrent, but a current that runs all our lifetime. Therefore those affections to God and heavenly things, in a Christian, they are perpetual. They make no great noise, perhaps, but they are perpetual in the heart of a Christian. A sudden torrent and passion may transport a man, but yet he may have a holy and heavenly heart. I speak this for comfort.
再说，我们不应该凭借一时冲动来判断，不应该凭借我们的感情突然而无意识地被吸引到的事物来判断；因为这样我们可能会对一时之物感到比对所有最好的事物都更加喜悦，就像在看到朋友时可能会有一种突然的感情。但是对上帝的爱是一条持续不断的河流。它不是一股洪流，而是一股贯穿我们一生的潮流。因此，对上帝和天上的事物的感情，在一个基督徒身上是永恒的。它们可能没有太大的声音，但在一个基督徒的心中是永恒的。一股突然的洪流和激情可能会使一个人沉迷，但他仍然可能拥有一个圣洁和天上的心。我说这话是为了安慰。

2. Ay, but my love to God is faint and little.
哎呀，但是我对上帝的爱是微弱而渺小的。

Well, but it is a heavenly spark, and hath divinity in it. It is from heaven, and is growing, and vigorous, and efficacious; and a little heavenly love will waste all carnal love at length, it is of so vigorous and constant a nature. It is fed still by the Spirit; and a little that is fed and maintained, that is growing, that hath a blessing in it (as the love of God in the hearts of his hath; for God continually cherisheth his own beginning), that little shall never be quenched, but shall overgrow nature at length, and eat out corruption, and all contrary love whatsoever. Though for the present we see corruption overpower and oppress grace, yet the love of God being a divine spark, and therefore being more powerful, though it be little, than the contrary, it hath a blessing in it to grow, till at length it consume all. For love is like fire; as in other properties so in this, it wastes and consumes the contrary; and raiseth up to heaven, and quickens, and enlivens the persons, as fire doth. And it makes lightsome dead bodies; it transforms them all into fire like itself. So the love of God, by little and little, transforms us all to be fiery; it transforms us to be lovers. These cases needed a little touching, to satisfy some that are good and growing Christians, and must have some satisfaction.
但它是一种天上的火花，内含神性。它来自天堂，生长茁壮，有效力强；一点点天上的爱最终会消磨掉所有肉欲的爱，因为它是如此强大和持久的本质。它不断地被圣灵滋养；只要有一点点被滋养和保持，有生长和祝福（就像上帝的爱在他的子民心中一样，因为上帝不断地培育他自己的开始），这一点点永远不会熄灭，而是最终超越自然，消除腐败和一切相反的爱。虽然我们目前看到腐败压倒和压制恩典，但上帝的爱是一种神圣的火花，因此更强大，即使它很小，也比相反的力量更强大，它有一种祝福，可以生长，直到最终消耗一切。因为爱就像火一样；在其他方面，它消耗和消灭相反的东西；它把人们提升到天堂，使他们焕发生机和活力，就像火一样。它使死尸变得明亮；它把它们都变成像自己一样的火。所以，上帝的爱，一点一点地，把我们都变成火一样的人；它把我们变成爱的人。 这些案件需要稍加处理，以满足一些善良而不断成长的基督徒，他们需要一些满足。

3. But it may be asked again, as indeed we see it is true, what is the reason that sometime meaner Christians have more loving souls than great scholars, men of great parts? One would think that knowledge should increase love and affection?
但可以再次问一下，事实上我们确实看到这是真的，为什么有时较低贱的基督徒比伟大的学者、才华横溢的人更有爱心呢？人们可能会认为知识应该增加爱和情感。

So it doth, if it be a clear knowledge; but great wits and pates* and great scholars busy themselves about questions and intricacies, and so they are not so much about the affections. A poor Christian ofttimes takes those things for granted that they study, and dispute, and canvass, and question. There is a heavenly light in his soul that God is my Father in Christ, and Christ, God and man, is my Mediator. He takes it for granted, and so his affections are not troubled. Whereas the other, having corruption answerable to his parts, great wit and great corruption, he is tangled with doubts and arguments. He studies to inform his brain; the other to be heated in his affections. A poor Christian cares not for cold niceties, that heat not the heart and affections; he takes these for granted if they be propounded in the Scripture. Instead of disputing, he believes, and loves, and obeys; and that is the reason that many a poor soul goes to heaven with a great deal of joy, when others are tangled and wrapped in their own doubts. So much for satisfying of these things. To go on, therefore, to give a few directions how to have this heavenly fire kindled in us, to love God, considering such great things are provided for those that love God. It is a matter of consequence: as we desire heaven, we must desire this holy fire to be kindled in us.
如果是明确的知识，那么它确实如此；但是聪明才智、学识渊博的人常常忙于问题和复杂的事务，所以他们对情感关注不多。一个贫穷的基督徒常常认为他们研究、争论和质疑的事情是理所当然的。他的灵魂中有一种天上的光，即上帝是我的父亲，基督是我的调解者，既是上帝又是人。他认为这是理所当然的，所以他的情感不受困扰。而另一个人，由于他的腐败与他的才智相称，他被疑虑和争论所纠缠。他努力于启发自己的大脑，而另一个人则努力于激发自己的情感。一个贫穷的基督徒不关心冷冰冰的细节，这些细节不能激发他的心灵和情感；如果这些细节在圣经中提出，他就认为这些是理所当然的。他相信、爱和顺从，而不是争论；这就是为什么许多贫穷的灵魂在去天堂的时候会感到非常欢喜，而其他人却被自己的疑虑所困扰的原因。以上是对这些问题的满意回答。 因此，继续下去，给出一些指导，如何在我们内心点燃这种天上的火焰，去爱上帝，考虑到那些爱上帝的人所得到的伟大事物。这是一件重要的事情：正如我们渴望天堂，我们必须渴望这种圣火在我们内心点燃。

Let us know for a ground, as it were, that it is our duty to aim at the highest pitch of love that we can, and not to rest in the lowest. The lowest pitch of loving God, is to love God because he is good to us. That is good. The Scriptures stoops so low as to allow that God would have us love him and holy things for the benefit we have by them. But that is mercenary if we rest there. But God stoops to allure us by promises and favours, though we must not rest there. But we must love God, not for ourselves, but labour to rise to this pitch, to love ourselves in God, and to see that we have happiness in God, and not in ourselves. Our being is in him. We must love ourselves in him, and be content to be lost in God; that is, so to love God, that if he should cast us away (his kindness is better than life), do others what they will, we will love him, and ourselves for his excellencies, and because we see ourselves in him and are his children. We must labour to rise to that, and that is the highest pitch that we can attain to. We must know that for a ground.
让我们明白，我们的责任是追求最高层次的爱，而不是满足于最低层次的爱。最低层次的爱上帝，是因为他对我们好而爱他。这是好的。圣经甚至允许我们因为我们从中得到的好处而爱上帝和圣物。但如果我们满足于此，那就是卖身求荣。然而，上帝通过承诺和恩惠来吸引我们，尽管我们不能满足于此。我们必须爱上帝，不是为了自己，而是努力达到这个层次，爱自己在上帝里面，并看到我们在上帝里面得到幸福，而不是在自己身上。我们的存在是在他里面。我们必须在他里面爱自己，并甘心为了上帝而迷失自己；也就是说，如此爱上帝，以至于即使他抛弃我们（他的恩慈胜过生命），无论别人怎么对待我们，我们都会爱他，并因为他的美德而爱自己，因为我们看到自己在他里面，并且是他的儿女。我们必须努力达到这个层次，这是我们能够达到的最高层次。我们必须以此为基础。

And know this for another, that when we speak of the love of God, we speak of love incorporate into our conversations and actions; not of an abstracted love and affection, but of love in our places, and callings, and standings, love invested into action. Therefore the Scripture saith, we must love God 'with all our mind, with all our heart, with all our power and strength,' Deut. 6:5; that is, in our particular places. To make it clear. When we speak of love to God, we speak of love to him in our particular callings. He loves God that is a magistrate and executes justice for God's sake; and he that is a minister, and teacheth the people conscionably for God's sake, and shews them the way to heaven. He loves God as a man in the commonwealth, a statesman, &c., that in that place seeks the glory of God, and the good of the church and religion. Shall men talk of love to God, and their affections are stirred up I know not whereabout? No. It is an affection that is discovered in actions.
当我们谈论上帝的爱时，要知道的是，我们谈论的是融入我们的对话和行动中的爱；不是抽象的爱和情感，而是在我们的位置、职责和地位中的爱，投入到行动中的爱。因此，圣经说，我们必须全心全意地爱上帝，用我们的全部思想、全部心灵、全部力量和力量，申命记 6:5；也就是说，在我们各自的位置上。为了明确这一点。当我们谈论对上帝的爱时，我们谈论的是在我们各自的职责中对他的爱。一个为了上帝而行使公正并执行法律的人爱上帝；一个为了上帝而尽职尽责地教导人民并指引他们走向天堂的牧师爱上帝。一个在社会中作为一个政治家、国家元首等的人，为了寻求上帝的荣耀和教会和宗教的福祉而努力。难道人们会谈论对上帝的爱，而他们的情感却不知道在哪里激发起来吗？不。这是一种在行动中显露出来的情感。

How can we love God with all our might, except as far as our might extends, our love extends? How far doth thy activity, thy power, thy sphere, that thou canst do anything, stretch? So far must thy love; and thou must shew thy love in all the powers and abilities that God hath furnished thee with.
我们如何能全力以赴地爱上帝，除非我们的能力所及，我们的爱也同样延伸？你的行动、力量、领域能够做到什么程度？你的爱也必须延伸到那个程度；你必须在上帝赋予你的所有能力和才能中展示你的爱。

For a man that hath great place and opportunity to do good, and to think it enough only to love God in his closet, &c., this is not the love we speak of. A man must love God with all his might, as he stands invested in relation this way or that way.
对于一个拥有重要地位和机会去行善的人来说，仅仅在私密空间里爱上帝是不够的，这不是我们所说的爱。一个人必须全心全意地爱上帝，因为他以这种或那种方式与上帝有关。

The love of God in a private man will not serve for a magistrate or a public man. He must shew his love in his place by standing in the gap, to hinder all the ill, and to do all the good he can. Every man must do so, but such a one more especially, because God hath trusted him with more. Well, these things premised, to come to some directions how to come to love God.
上帝的爱在一个私人身上不能适用于一个官员或公众人物。他必须在自己的位置上展示他的爱，通过站在间隙中阻止一切恶行，并尽力做一切善事。每个人都必须这样做，但特别是这样的人，因为上帝已经把更多的信任给了他。好了，这些前提条件已经说明了，现在来谈一些如何爱上帝的指导。

First of all, the way to love God is to have a heavenly light to discover what we are in ourselves and our emptiness; for being as we are, we can never love God till we see in what need we stand of his favour and grace, that we are damned creatures else.
首先，爱上帝的方式是拥有一种天上的光来发现我们自己和我们的空虚；因为只有当我们看到自己需要他的恩宠和恩典，我们才能真正爱上帝，否则我们是可悲的存在。

Now when we come to have our eyes opened to see our sinfulness and emptiness, we will make out to God, and make out to his mercy in Christ above all things. Indeed, the first love is the love of dependence, before we come to a love of friendship and complacency with God; a love to go out to him, and to depend upon him for mercy and grace and all. A love that riseth from the sense of our misery, and goes to him for supply.
现在当我们开始认识到自己的罪恶和空虚时，我们会向上帝寻求，并最重要地寻求基督的怜悯。事实上，最初的爱是依赖的爱，在我们开始与上帝建立友谊和喜悦之前；一种向他倾诉的爱，依赖他的怜悯、恩典和一切。这种爱源于我们对自己痛苦的感知，并向他寻求供应。

There is a sweet concurrence of misery and mercy; of emptiness and fulness; of beggary and riches.
苦难与怜悯相交融；空虚与充实并存；乞讨与财富共存。

Now when we see our own misery, and beggary, and sinfulness; and then a fulness in God to supply; of riches to enrich us every way; then this breeds a love. This is the way to all other loves that follow. And where this is not premised, and goes before, a man will never delight in God. In Luke 7:47 that good woman she loved much. Why? Much was forgiven her; many sins were forgiven her.
现在当我们看到自己的悲惨、贫穷和罪恶时，然后看到上帝的丰盈来供应我们，给我们丰富的财富，这就产生了爱。这是引发其他爱的方式。如果没有这个前提，一个人永远不会喜悦上帝。在路加福音 7:47 中，那个善良的女人她非常爱。为什么？她得到了许多宽恕；她的许多罪被宽恕了。

So when the soul shall see what need it hath of forgiving mercy, of pardoning mercy, and how many great debts God hath forgiven us in Christ, there will be a great deal of love, because there is a great deal forgiven. And we must begin indeed with seeing the infinite mercy of God before any other attribute of God, and then we shall love him after. This is the first thing. There is no soul that ever loves God so, as the poor soul that hath been abased with the sense of sin and its emptiness, that it is empty of all goodness; and then sees a supply in the mercy of God in Christ. Those souls love God above all.
所以，当灵魂看到它需要宽恕的怜悯，宽恕的怜悯，以及上帝在基督里宽恕了我们多少巨大的债务时，就会有很多的爱，因为有很多被宽恕了。我们必须确实从看到上帝的无限怜悯开始，然后我们才会爱他。这是第一件事。没有一个灵魂会像那些因罪恶和空虚感而被贬低的可怜灵魂那样爱上帝，它们是空虚的，没有任何善良；然后在基督的怜悯中看到了供应。那些灵魂将上帝置于万物之上。

Another way to love God is to consider of his wonderful goodness, to meditate and think of it. He is good and doth good. It is a communicative goodness. Let us think of his goodness, and the streaming of it out to the creature. The whole earth is full of the goodness of the Lord. What are all the creatures but God's goodness? We can see nothing but the goodness of God. What is all the creatures but Deus explicatus, God unfolded to our senses? He offers himself to our bodies and souls; all is God's goodness.
爱上帝的另一种方式是思考他的美好善良，并沉思和思考它。他是善良的，行善的。这是一种传递性的善良。让我们思考他的善良，以及它向众生流动的方式。整个地球都充满了主的善良。所有的生物不就是上帝的善良吗？我们看到的只有上帝的善良。所有的生物不就是上帝展示给我们感官的上帝吗？他向我们的身体和灵魂提供自己；一切都是上帝的善良。

And then see this goodness fitted to us. It is a fit goodness that comes from God. He is good and doth good, and so fitly he proportions his goodness. For he hath fitted every part of us, soul and body, with goodness; all the senses with goodness. What do we see but goodness in colours? What do we hear but his good, in those delights that come that way? We taste and feel his goodness. Against the cold we have clothing; in hunger we have food; in all necessities, in all exigencies, we have fit considerations of God for all necessities whatsoever outward.
然后看到这种适合我们的善良。这是来自上帝的适合善良。他是善良的，行善，并且适当地分配他的善良。因为他已经用善良装备了我们的每一个部分，灵魂和身体，所有感官都有善良。我们所看到的不是颜色中的善良吗？我们所听到的不是那些带来快乐的善良吗？我们品尝和感受到他的善良。在寒冷中，我们有衣物；在饥饿中，我们有食物；在所有必需品中，我们对所有外在的必需品都有上帝的适当考虑。

But then for our souls, what food hath he for that? The death of Christ, his own Son, to feed our souls. The soul is a spiritual substance; and he thought nothing good enough to feed it but his own Son. We feed on God's love in giving Christ to death; and on Christ's love in giving himself to death.
但是对于我们的灵魂来说，他有什么食物呢？基督的死亡，他自己的儿子，来滋养我们的灵魂。灵魂是一种属灵的实体；他认为没有什么比他自己的儿子更好的来滋养它。我们以上帝将基督献给死亡的爱为食物；以基督将自己献给死亡的爱为食物。

The soul being continually troubled with the guilt of some sin or other, it feeds on this; it is nourished with Christ every day more and more, especially at the sacrament. Thus we see how God hath fitted his goodness to us. And then in particular dangers how he fits us with several deliverances; so seasonably as we may see God's love in it.
灵魂不断因某种罪孽而困扰，它以此为食；它在基督里日复一日地得到滋养，尤其是在圣餐中。这样我们看到上帝如何使他的恩典适应我们。而且在特定的危险中，他如何给我们提供不同的拯救；如此适时，以至于我们可以看到上帝的爱在其中。

Then as God's goodness is great and fit, so it is near us. It is not a goodness afar off, but God follows us with his goodness in whatsoever condition we be. He applies himself to us, and he hath taken upon him near relations, that he might be near us in goodness. He is a father, and everywhere to maintain us. He is a husband, and everywhere to help. He is a friend, and everywhere to comfort and counsel. So his love it is a near love. Therefore he hath taken upon him the nearest relations, that we may never want God and the testimonies of his love.
然后，上帝的善良既伟大又合适，也是离我们很近的。这不是一种遥远的善良，而是上帝以他的善良跟随我们，无论我们处于什么样的境况。他亲近我们，他承担了亲密的关系，以便在善良中与我们亲近。他是一个父亲，到处维护我们。他是一个丈夫，到处帮助。他是一个朋友，到处安慰和劝告。所以他的爱是一种亲近的爱。因此，他承担了最亲密的关系，以便我们永远不会缺少上帝和他爱的证明。

And then again this goodness of God, which is the object of love, it is a free goodness, merely from himself; and an overflowing goodness, and an everlasting goodness. It is never drawn dry; he loves us unto life everlasting. He loves us in this world, and follows us with signs of his love in all the parts of us, in body and soul, till he hath brought body and soul to heaven to enjoy himself for ever there. These and such like considerations may serve to stir us up to love God, and direct us how to love God.
然后，上帝的这种善良，是爱的对象，它是自由的善良，仅来自他自己；它是溢出的善良，是永恒的善良。它永远不会枯竭；他爱我们直到永生。他在这个世界上爱我们，并用他的爱的迹象跟随我们的身体和灵魂的各个部分，直到他把身体和灵魂带到天堂，永远在那里享受他自己。这些和类似的考虑可以激励我们去爱上帝，并指导我们如何去爱上帝。

Benefits will work upon a beast; as it is Isaiah 1:2, 'Hear, O heavens; and hearken, O earth: the ox knoweth his owner, and the ass his master's crib; but my people have forgotten me.'
好处将对野兽起作用；正如以赛亚书 1:2 所说：“诸天哪，要听；地啊，侧耳而听。因为耶和华说：‘我养育儿女，将他们养大，他们竟悖逆我。’”

Proud men become baser, and more brute than the very brutes; benefits will move the very brute creatures. So, I say, these favours to us in particular should move us, except we will be more brute than the brutes themselves.
骄傲的人变得比野兽还要卑劣和残忍；恩惠会感动甚至野兽。所以，我说，这些特别对我们的恩惠应该感动我们，除非我们比野兽本身还要残忍。

Especially to move us all, consider some particularities of favours to us more than to others, for specialties do much increase love and respect.
特别是要感动我们所有人，考虑一些对我们比对其他人更有利的特殊情况，因为特殊情况会大大增加爱和尊重。

Consider how God hath followed thee with goodness outwardly, when others have been neglected. Thou hast a place in the world, and riches, and friends, when many other excellent persons want all these. There are some common favours to all Christians; as the favour we have in Christ, forgiveness of sins, sanctification, and such other favours. But there be some specialties of divine providence, whereby it appears that God's providence hath watched over us in some particulars more than others; those be special engagements. And is there any of us that cannot say that God hath dealt specially, in giving them some mercy more than to others? I add this therefore to the rest.
考虑上帝如何在别人被忽视时，一直以善待你。当许多其他优秀的人缺乏这些东西时，你在世界上有地位、财富和朋友。有一些对所有基督徒的普遍恩惠，比如我们在基督里的恩典、罪恶的宽恕、成圣等等。但也有一些神圣的特殊安排，表明上帝的看顾在某些方面比其他人更加关注我们；这些是特殊的约束。难道我们中间有人不能说上帝在某些方面特别对待他们，给予他们比其他人更多的恩典吗？因此，我将这一点加入其中。

Again, to help us to stir up this grace of love, consider those examples of loving of those that have then lived in former times. Take David, and Paul, and other holy men. David wonders at his own love: 'Lord, how do I love thy law!' Ps. 119:97. And have we not more cause comparing the grounds of our affection, when we have more than they in those times? What! did he wonder at his love of God's law, when the canon was so short? They had only Moses, and some few books, and we have the canon enlarged; we have both the Old and New Testament, shall not we say much more, How do I love thy law, thy gospel, and divine truths! This should shame us, when they in dark times so loved the truth of God, and we see all clear and open, and yet are cold.
再次，为了帮助我们激发起这份爱的恩典，考虑一下那些在过去生活中表现出爱的人的例子。以大卫、保罗和其他圣人为例。大卫对自己的爱感到惊讶：“主啊，我何等爱慕你的律法！”（诗篇 119:97）。与那个时代相比，我们不是有更多的理由来比较我们的感情基础吗？当圣经还很短的时候，他就对自己对上帝的律法的爱感到惊讶。他们只有摩西和一些书籍，而我们的圣经已经扩大了；我们既有旧约又有新约，难道我们不应该更加说：“我何等爱慕你的律法、你的福音和神圣的真理！”当他们在黑暗的时代如此热爱上帝的真理，而我们看到一切都清晰明了，却冷漠无情，这应该让我们感到羞愧。

Likewise it is good in this case to converse with those that are affectionate. As face answereth face, so spirit answers spirit; as 'iron sharpeneth iron,' so one sharpens another, Prov. 27:17. Conversation with cold ones will make one cold: 'For the abundance of iniquity, the love of many shall wax cold,' Mat. 24:12. Conversing with sinful, cold people casts a damp upon us. But let us labour, if we will be wise for our souls, when we find any coldness of affection, to converse with those that have sweet and heavenly affections. It will marvellously work upon our hearts.
同样，在这种情况下与那些有感情的人交谈是好的。正如面对面回答面对面一样，灵魂回答灵魂；正如“铁磨铁”一样，一个人磨砺另一个人，箴言 27:17。与冷漠的人交往会使人变得冷漠：“由于罪恶增多，许多人的爱心必冷淡下来”，马太福音 24:12。与有罪、冷漠的人交往会给我们带来阴霾。但是，如果我们想为我们的灵魂变得聪明，当我们发现自己的感情变冷时，让我们努力与那些有甜美和天上感情的人交谈。这将奇妙地影响我们的心灵。

I might say much this way to stir us up, and direct us how to love God.
我可能会这样说很多话来激励我们，并指导我们如何爱上帝。

But indeed nothing will so much enable us to love God as a new nature. Nature will love without provocation. The fire will burn, because it is fire; and the water will moisten, because it is water; and a holy man will love holy things, because he is holy; a spiritual soul will love spiritual things, because he is spiritual. Therefore, besides all, add this, that our natures be changed more and more, that they be sanctified and circumcised as God hath promised: 'I will circumcise your hearts, that ye may love me,' Deut. 30:6. There must be a circumcised heart to love God. We must be sanctified to love God; for if nature be not renewed, there cannot be this new commandment of love. Why is love called a new commandment, and an old commandment?
但实际上，没有什么比新的本性更能使我们爱上上帝。本性会在没有挑衅的情况下爱上上帝。火会燃烧，因为它是火；水会湿润，因为它是水；圣洁的人会爱圣洁的事物，因为他是圣洁的；灵性的灵魂会爱灵性的事物，因为他是灵性的。因此，除了这一切，还要加上这一点，我们的本性要不断改变，要被神所应许的圣化和割礼：“我要割礼你们的心，使你们爱我。”（申命记 30:6）必须有一个受割礼的心才能爱上帝。我们必须被圣化才能爱上帝；因为如果本性没有更新，就不可能有这种新的爱的诫命。为什么爱被称为新的诫命和旧的诫命呢？

It is called old for the letter, because it was a command in Moses' time: 'Thou shalt love the Lord with all thy soul,' Deut. 6:5. But now it is a new commandment, because there is abundance of spirit given by Christ; and the Spirit sanctifies us and writes this affection in our hearts. It was written in stone before, but now is written in our hearts by the Spirit. And now there are new incentives and motives to love, since Christ came and gave himself for us, new encouragements and provocations to love. Therefore it is a new commandment, from new grounds and motions, that are more a great deal than before Christ. But there must be a new heart to obey this new command of love. The old heart will never love.
因为这是摩西时代的命令，所以它被称为旧的：“你要尽心、尽性、尽力爱耶和华你的神。”（申命记 6:5）但现在它是一条新的命令，因为基督赐予了丰盛的灵，圣灵使我们成圣，并将这种爱写在我们的心中。以前它是写在石头上的，但现在是由圣灵写在我们的心中。现在有了新的动力和动机去爱，因为基督来了，并为我们舍己。有了新的鼓励和激励去爱。因此，这是一条新的命令，来自比基督以前更多的新的基础和动力。但必须有一颗新的心来遵守这条新的爱的命令。旧的心永远不会爱。

Therefore we must, with all the means that may be used, beg the Spirit of sanctification especially, beg the discovery of God's love to us, for our love is but a reflection of God's love. We cannot love God except he love us first. Now, our love being a reflection of God's love, we must desire that he would give us his Spirit to reveal his love; that the Spirit being a witness of God's love to us, may thereupon be a Spirit of love and sanctification in us.
因此，我们必须尽一切可能，特别恳求圣灵的使命，恳求发现上帝对我们的爱，因为我们的爱只是上帝的爱的反映。除非他先爱我们，否则我们无法爱上帝。现在，我们的爱是上帝爱的反映，我们必须渴望他赐予我们他的圣灵来揭示他的爱；那灵作为上帝对我们爱的见证，可以成为我们内心的爱和圣洁之灵。

And let us labour to grow more in the assurance of God's love, and all the evidences of it. Let us dwell long in the meditation of these things. The dwelling in the meditation of God's love, it will make us to love him again. As many beams in a burning-glass meeting together they cause a fire, many thoughts of the many fruits of God's love in this world, and what he intends us in the world to come, our hearts dwelling on them, these beams will kindle a holy fire in our hearts.
让我们努力在上帝的爱的确信中更加成长，并且努力寻找所有的证据。让我们长时间地沉思这些事情。沉思上帝的爱会使我们再次爱他。就像许多光束在一个聚焦镜中汇聚在一起会引起火焰一样，对上帝的爱在这个世界上的许多果实和他在来世对我们的意图的思考，我们的心沉浸其中，这些光束会在我们的心中点燃一团圣洁的火焰。

Many are troubled with cold affections, and wish, Oh that they could love! They forget the way how to love. They will not meditate; and if they do meditate, they think to work love out of their own hearts. They may as well work fire out of a flint, and water out of a stone. Our hearts are a barren wilderness. Therefore let us beg the Spirit that God would alter our hearts, with meditation and all other helps; that God would sanctify us, and discover his love to us, and that he would give us his Spirit (for he doth the one where he doth the other). When God doth so, then we shall be enabled to love him. We must not think to bring love to God, but we must fetch love from God. We must light our candle at his fire. Think of his love to us, and beg the Spirit of love from him; love is a fruit of the Spirit. That is the course we ought to take, for God will teach our hearts to love.
许多人困扰于冷淡的感情，希望能够爱！他们忘记了如何去爱。他们不愿沉思；即使他们沉思，他们认为可以从自己的心中产生爱。这就像从燧石中取火，从石头中取水一样。我们的心是一片贫瘠的荒野。因此，让我们祈求上帝的灵通过沉思和其他帮助改变我们的心；让上帝使我们成圣，并向我们显明他的爱，赐给我们他的灵（因为他在赐予我们灵的同时也在做另一件事）。当上帝这样做时，我们就能够爱他。我们不能指望将爱带给上帝，而是要从上帝那里取得爱。我们必须在他的火中点燃我们的蜡烛。想想他对我们的爱，并向他祈求爱的灵；爱是灵的果子。这是我们应该采取的方式，因为上帝会教导我们的心去爱。

Now, to stir us up the more, to add some motives and encouragements to labour more to get this affection. Let us consider seriously that without this love of God we are dead; and whatsoever comes from us it is still-born, it is dead. Without love we are nothing; without love all that comes from us is nothing; without love 'I am as a tinkling cymbal,' saith Paul, 1 Cor. 13:1. For a man to be nothing in religion, and all that comes from him to be dead and still-born, to be abortive actions, who would be in such a case? Therefore let us labour, before we do anything that is good, to have our hearts kindled with the love of God, and then we shall be somebody, and that that we do will be acceptable; for love sweetens all performances. It is not the action, but the love in the action; as from God it is not the dead favour that comes from him that comforts the soul of a Christian, so much as the love and sweetness of God in the favour. That is better than the thing itself. When we have favour from God in outward favours, consider the sweetness: 'Taste and see how gracious the Lord is,' Ps. 34:8. The taste of the love and favour of God in the blessing is better than the thing itself, for it is but a dead thing. And so from us back again to God. What are the things we perform to him? They are dead. But when they are sweetened with the affection of love, done to him as a father in Christ, he tastes our performances as sweet. Love makes all we do to have a relish, and all that he doth to us. Therefore we should labour for this sweet affection.
现在，为了激励我们更加努力，为了更多地努力获得这种感情，让我们认真考虑一下，没有上帝的爱，我们是死的；而且无论我们做什么，都是死的。没有爱，我们一无所有；没有爱，我们所做的一切都是无用的；保罗在哥林多前书 13:1 中说：“我若能说万人的方言，并天使的话语，却没有爱，我就成了鸣的锣、响的钹。”一个人在宗教中一无所是，他所做的一切都是死的、无用的，都是失败的行动，谁会愿意处于这样的境地呢？因此，在我们做任何善事之前，让我们努力点燃对上帝的爱，然后我们将成为有价值的人，我们所做的事情将是可接受的；因为爱使一切行动变得甜蜜。重要的不是行动本身，而是行动中的爱；正如上帝的恩典并不是来自他的死亡，而是来自他的爱和甜蜜。这比事物本身更好。当我们在外在的恩典中得到上帝的恩宠时，要考虑到其中的甜蜜：“你们要尝尝主恩的滋味，便知道他是美善。”（诗篇 34:8） 神的爱和恩典在祝福中的味道比事物本身更好，因为事物本身只是一件死物。所以我们再次回到神那里。我们向神所做的事情是什么？它们是死的。但当它们被爱的情感所甜蜜化，以基督的身份向他行事，他会品尝到我们的表现是甜美的。爱使我们所做的一切都有滋味，也使他对我们所做的一切都有滋味。因此，我们应该努力追求这种甜蜜的情感。

And withal consider, that we may be called to do many things in this world. Surely there are none of us but we have many holy actions to perform. We have many things to suffer and endure in the world, many temptations to resist. What shall or will carry us through all? Nothing but love. If we have loving and gracious hearts, this affection will carry us through all good actions, through all oppositions and temptations; for 'love is strong as death,' Cant. 8:6. Consider therefore that there are so many things that will require this affection, this blessed wing and wind of the soul, to carry us along, in spite of all that is contrary, through all opposition; let us labour for love, and that affection will carry us through all. Indeed, if we have that it is no matter what a man suffers. A man can never be miserable that hath this affection of love. If this heavenly fire be kindled in him he cannot be miserable; take him in what condition you will, take him upon the rack. St Paul in the dungeon sang at midnight in the dungeon, in the stocks, at an uncomfortable time and place. When he had been misused, his heart was enlarged to sing to God out of love, Acts 16:25. Nay, everything increaseth it. The things we suffer increaseth this flame. Let a man love God, whatsoever he suffers in a good cause it increaseth his love, he shall find his love increased with it. The more he loves the more he can suffer; and the more he suffers the more he loves God, and the more he increaseth in a joyful expectation of the times to come. And love is alway with joy, and hope, and other sweet affections. It draws joy with it always, and hope of better things; and as joy increaseth and hope increaseth, so a man's happiness increaseth in this world. Therefore it is no matter what a man suffers that hath a gracious and loving heart, enlarged by the Spirit of God. Let him never think of what he suffereth of pain, of losses and crosses, if God discover his fatherly breast, and shine on him in Christ; and he look on God reconciled, and taste of the joys of heaven beforehand. If you tell him of sufferings, you tell him of that that encourageth him. It is an argument I might be long in, and to great purpose; for if we get this holy fire kindled once, we shall need little exhortation to other duties. It would set us on work to all. And like the fire of the sanctuary that never went out, so it is such an affection, that if it be once kindled in the heart it will never out. It is a kind of miracle in ill when we love other things besides God, baser than ourselves; it is as much as if a river should turn backward. For man that is an excellent creature, to be carried with the stream of his affection to things worse than himself, it is a kind of monster for a man to abuse his understanding so. What a base thing is it for a man to suffer such a sweet stream as love, a holy current, to run into a sink? Who would turn a sweet stream into a sink, and not rather into a garden? into a sweet place to refresh that? Our love is the best thing in the world, and who deserves it better than God and Christ? We can never return anything, but this affection of love we may again. And can we place it better than upon divine things, whereby we are made better ourselves? Doth God require our affections for himself? No. It is to make us happy. It advanceth our affection to love him; it is the turning of it into the right stream. It is the making of us happy that God requires it. For consider all things that may deserve this affection. It will keep us from all sin. What is any sin but the abuse of love? For the crookedness of this affection turns us to present things, that is the cause of all sin. For what is all sin, but pleasure and honours and profits, the three idols of the world? All sin is about them. And what are all good actions but love well placed? The well ordering of this affection is the well ordering of our lives; and the misplacing of this affection is the cause of all sin.
并且要考虑到，我们可能被要求在这个世界上做许多事情。毫无疑问，我们每个人都有许多圣洁的行为要完成。我们在世界上有许多事情要忍受和忍耐，许多诱惑要抵制。什么能够支撑我们度过所有困难？只有爱。如果我们拥有充满爱和恩慈的心，这种情感将引领我们完成所有善行，克服一切阻力和诱惑；因为“爱情坚强如死亡”（雅歌 8:6）。因此，请考虑到有这么多事情需要这种情感，这种灵魂的祝福之翼和风，来引领我们度过一切相反的事物，克服一切阻力；让我们努力追求爱，这种情感将引领我们度过一切。实际上，如果我们拥有这种情感，无论一个人遭受什么，都无关紧要。拥有这种爱的人永远不会不幸；无论他处于什么状态，无论他被折磨得如何，圣保罗在监狱中在午夜唱歌，在枷锁中，在一个不舒适的时间和地点。当他受到虐待时，他的心因爱而扩张，使他能够歌颂上帝（使徒行传 16:25）。 不，一切都增加了它。我们所遭受的事情增加了这个火焰。一个人爱上帝，无论他为了善事所遭受的苦难有多大，都会增加他的爱，他会发现他的爱随之增加。他越爱，他就能承受更多的苦难；他越受苦，他就越爱上帝，他越增长对未来时代的喜悦的期待。爱总是伴随着喜悦、希望和其他甜蜜的情感。它总是带来喜悦和对更美好事物的希望；随着喜悦和希望的增加，一个人在这个世界上的幸福也增加了。因此，一个有恩典和爱心的心灵所遭受的痛苦并不重要，只要上帝向他显露他慈父般的胸怀，在基督里照耀他；他看着上帝与他和好，并在天堂的喜悦中先行品尝。如果你告诉他有关苦难的事情，你就是在鼓励他。这是一个我可以长时间讲述的论点，而且非常有意义；因为一旦我们点燃了这圣洁的火焰，我们就不需要太多的劝告去履行其他的职责。它会激励我们去做一切。 就像圣所里永不熄灭的火一样，这种感情一旦在心中点燃，就永远不会熄灭。当我们爱上比我们自己更低贱的东西时，这是一种奇迹，就像一条河流倒流一样。对于一个优秀的人来说，被自己的感情带到比自己更糟糕的事物中，这是一种怪物。一个人让他的理解力受到滥用是多么可耻的事情。一个人让如此甜美的爱情，一股神圣的洪流，流入下水道，这是多么卑鄙的事情？谁会把一股甜美的流水变成下水道，而不是变成花园？变成一个甜美的地方来滋养它？我们的爱情是世界上最美好的事情，谁比上帝和基督更值得我们的爱呢？我们永远无法回报任何东西，但我们可以再次给予这种爱的感情。我们能把它放在比神圣的事物更好的地方吗？这样我们自己就会变得更好。上帝需要我们的感情吗？不，它是为了让我们幸福。它提升了我们对他的爱，它是将它转向正确的方向。上帝要求我们的感情是为了让我们幸福。 考虑一切可能值得这种情感的事物。它将使我们远离一切罪恶。什么是罪恶，不过是对爱的滥用？因为这种情感的扭曲使我们转向眼前的事物，这是一切罪恶的原因。因为什么是罪恶，不过是快乐、荣誉和利益，这三个世界的偶像？一切罪恶都与它们有关。而什么是一切善行，不过是恰当地放置了爱？这种情感的良好安排是我们生活的良好安排；而这种情感的错位是一切罪恶的原因。

And to make us the more careful this way, consider that when we place our affections upon anything else, consider the vanity of it. We lose our love and the thing and ourselves. For whatsoever else we love, if we love not God in it, and love it for God, it will perish and come to nothing ere long. The affection perisheth with the thing. We lose our affections and the thing; and lose ourselves too, misplacing of it. These are forcible considerations with understanding persons. And if we would use our understanding and consideration and meditation, and our souls, as we should, to consider of the grounds and encouragements we have to love God, and the best things whereby we may be dignified above ourselves, it would not be as it is; we should not be so devoid of grace and comfort. It was a miracle that the three young men should be in the midst of the furnace, and be there as if they were in another place, no hotter, Dan. 3:12, 13, seq. And it is a miracle that men should be in the midst of all encouragements that we have to love God (as there is not the like reasons for anything in the world to keep our souls in a perpetual heat of affection to love God—no motives, or arguments, or incentives; all are nothing to the multitude of arguments we have to inflame our affections), and yet to be cold in the midst of the fire. It is a kind of miracle to have dark understandings and dead affections; that notwithstanding all the heavenly means we have to keep a perpetual flame of love to God, yet to be cold and dark in our souls; let us bewail it and be ashamed of it.
为了让我们更加小心，考虑一下当我们把感情放在其他事物上时，考虑一下它的虚荣。我们失去了爱，失去了事物，也失去了自己。因为无论我们爱什么，如果我们不是为了上帝而爱它，不是因为上帝而爱它，它将很快消失，变得一无所有。感情随着事物的消失而消失。我们失去了感情和事物；也失去了自己，把它放错了地方。这些是有力的考虑，对于理解的人来说。如果我们能像应该的那样运用我们的理解力、思考力、沉思力和灵魂，来考虑我们爱上帝的理由和鼓励，以及我们如何通过最好的事物来超越自己，情况就不会像现在这样了；我们不会如此缺乏恩典和安慰。三个年轻人在火炉中，就像在另一个地方一样，没有更热，这是一个奇迹，但以理书 3:12、13、序。 在我们拥有如此多的鼓励去爱上帝的情况下（世界上没有任何事情能像这样给我们的灵魂带来持久的热情去爱上帝，没有动机、论据或激励，所有这些都无法与我们燃起情感的众多论据相提并论），男人们竟然能在火焰中保持冷漠，这真是一个奇迹。拥有黑暗的理解和死寂的情感，尽管我们拥有所有天上的手段来保持对上帝的永恒爱火，但我们的灵魂却是冷漠和黑暗的；让我们为此哀叹并感到羞愧。

What do we profess ourselves? Christians, heirs of heaven; so beloved of God as that he gave his own Son to deliver us, being rebels and enemies, in so cursed a state as we are all in by nature. Poor creature! inferior to the angels that fell, that he should love man, sinful dust and ashes, so much as to give his own Son to free us from so great misery, and to advance us to so great happiness, to set us in 'heavenly places with Christ,' Eph. 1:3, and to have perpetual communion with him in heaven; to have such encouragements, and to be cold and dead-hearted; nay, wilfully opposite in our affections, to be enemies to the goodness of God and grace, having such arguments to love God. And yet how many spirits edged by the devil oppose all that is good, and will not give way to God's Spirit? God would have them temples, they will be sties. God would marry them; nay, they will be harlots. God would have them happy here, and hereafter. No; they will not; they will have their own lusts and affections.
我们自称什么？基督徒，天国的继承人；上帝如此爱我们，以至于他给了自己的儿子来拯救我们，我们是叛逆和敌人，处于如此可悲的状态，我们所有人都是天生如此。可怜的人类！比堕落的天使还低贱，他竟然如此爱人，爱这个罪恶的尘土和灰烬，以至于给了自己的儿子来解救我们脱离如此巨大的苦难，并将我们提升到如此巨大的幸福，使我们与基督同在“在基督里的天上之处”，以弗所书 1:3，并在天堂与他永远交流；拥有如此多的鼓励，却冷漠而无情；不仅如此，还故意对抗上帝的善良和恩典，尽管有如此多的理由去爱上帝。然而，有多少被魔鬼引诱的灵魂反对一切善良，不肯屈服于上帝的圣灵？上帝希望他们成为圣殿，他们却愿意成为猪圈。上帝希望与他们结婚；不，他们宁愿成为妓女。上帝希望他们在此生和来世都幸福。不；他们不愿意；他们只愿意追求自己的欲望和情感。

Let us be afraid of these things, as we love our own souls and ourselves; and consider what encouragements we have to love God for which such great things are reserved as 'neither eye hath seen, nor ear heard, nor hath entered into the heart of man to conceive.'
让我们对这些事情感到害怕，因为我们爱自己的灵魂和自己；并考虑我们有什么鼓励去爱上帝，因为如此伟大的事情被保留下来，'眼睛没有看见，耳朵没有听见，人心也没有想到。'

Imprimatur; Tho. Wykes. Aug. 1638.
准许印刷；托·威克斯。1638 年 8 月。

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A Glimpse of Heaven by RIchard Sibbes, Copyright © 2019
天堂的一瞥，作者：理查德·西布斯，版权所有 © 2019

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